srimahabharat - (Book 14) Aswamedha Parva - chapters 88 to 96

Great Epic Sree Mahabharatam:

The Mahabharata

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

 Aswamedha Parva

Book 14

 Book 14
Chapter 88

 

 1 [v]
      samāgatān veda vido rājñaś ca pṛthivīśvarān
      dṛṣṭvā yudhiṣṭhiro rājā bhīmasenam athābravīt
  2 upayātā naravyāghrā ya ime jagad īśvarāḥ
      eteṣāṃ kriyatāṃ pūjā pūjārhā hi nareśvarāḥ
  3 ity uktaḥ sa tathā cakre narendreṇa yaśasvinā
      bhīmaseno mahātejā yamābhyāṃ saha bhārata
  4 athābhyagacchad govindo vṛṣṇibhiḥ sahadharmajam
      baladevaṃ puraskṛtya sarvaprāṇabhṛtāṃ varaḥ
  5 yuyudhānena sahitaḥ pradyumnena gadena ca
      niśaṭhenātha sāmbena tathaiva kṛtavarmaṇā
  6 teṣām api parāṃ pūjāṃ cakre bhīmo mahābhujaḥ
      viviśus te ca veśmāni ratnavanti nararṣabhāḥ
  7 yudhiṣṭhira samīpe tu kathānte madhusūdanaḥ
      arjunaṃ kathayām āsa bahu saṃgrāmakarśitam
  8 sa taṃ papraccha kaunteyaḥ punaḥ punar ariṃdamam
      dharmarāḍ bhrātaraṃ jiṣṇuṃ samācaṣṭa jagatpatiḥ
  9 āgamad dvārakāvāsī mamāptaḥ puruṣo nṛpa
      yo 'drākṣīt pāṇḍavaśreṣṭhaṃ bahu saṃgrāmakarśitam
  10 samīpe ca mahābāhum ācaṣṭa ca mama prabho
     kuru kāryāṇi kaunteya hayamedhārtha siddhaye
 11 ity uktaḥ pratyuvācainaṃ dharmarājo yudhiṣṭhiraḥ
     diṣṭyā sa kuśalī jiṣṇur upayāti ca mādhava
 12 tava yat saṃdideśāsau pāṇḍavānāṃ balāgraṇīḥ
     tad ākhyātum ihecchāmi bhavatā yadunandana
 13 ity ukte rājaśārdūla vṛṣṇyandhakapatis tadā
     provācedaṃ vaco vāgmī dharmātmānaṃ yudhiṣṭhiram
 14 idam āha mahārāja pārtha vākyaṃ naraḥ sa mām
     vācyo yudhiṣṭhiraḥ kṛṣṇa kāle vākyam idaṃ mama
 15 āgamiṣyanti rājānaḥ sarvataḥ kauravān prati
     teṣām ekaikaśaḥ pūjā kāryety etat kṣamaṃ hi naḥ
 16 ity etad vacanād rājā vijñāpyo mama mānada
     na tadātyayikam hi syād yad arghyānayane bhavet
 17 kartum arhati tad rājā bhavāṃś cāpy anumanyatām
     rājadveṣād vinaśyeyur nemā rājan prajāḥ punaḥ
 18 idam anyac ca kaunteya vacaḥ sa puruṣo 'bravīt
     dhanaṃjayasya nṛpate tan me nigadataḥ śṛṇu
 19 upayāsyati yajñaṃ no maṇipūra patir nṛpaḥ
     putro mama mahātejā dayito babhru vāhanaḥ
 20 taṃ bhavān mad apekṣārthaṃ vidhivat pratipūjayet
     sa hi bhakto 'nuraktaś ca mama nityam iti prabho
 21 ity etad vacanaṃ śrutvā dharmarājo yudhiṣṭhiraḥ
     abhinandyāsya tad vākyam idaṃ vacanam abravīt

SECTION LXXXVIII

"Vaisampayana said, 'Entering the palace of the Pandavas the mighty-armed prince saluted his grand-mother in soothing and sweet accents. Then queen Chitrangada, and (Ulupi) the daughter of (the snake) Kauravya, together approached Partha and Krishna with humility. They then met Subhadra and the other ladies of the Kuru race with due formalities. Kunti gave them many gems and costly things. Draupadi and Subhadra and the other ladies of Kuru's race all made presents to them. The two ladies took up their residence there, using costly beds and seats, treated with affection and
p. 151
respect by Kunti herself from desire of doing what was agreeable to Partha. King Vabhruvahana of great energy, duly honoured (by Kunti), then met Dhritarashtra according to due rites. Repairing then to king Yudhishthira and Bhima and the other Pandavas, the mighty prince of Manipura saluted them all with humility. They all embraced him with great affection and honoured him duly. And those mighty car-warriors highly gratified with him, made large gifts of wealth unto him. The king of Manipura then humbly approached Krishna, that hero armed with the discus and the mace, like a second Pradyumna approaching his sire. Krishna gave unto the king a very costly and excellent car adorned with gold and unto which were yoked excellent steeds. Then king Yudhishthira the just, and Bhima, and Phalguna, and the twins, each separately honoured him and made costly presents unto him. On the third day, the sage Vyasa, the son of Satyavati, that foremost of eloquent men, approaching Yudhishthira said,--'From this day, O son of Kunti, do thou begin thy sacrifice. The time for it has come. The moment for commencing the rite is at hand. The priests are urging thee. Let the sacrifice be performed in such a way that no limb may become defective. In consequence of the very large quantity of gold that is required for this sacrifice, it has come to be called the sacrifice of profuse gold. Do thou also, O great king, make the Dakshina of this sacrifice three times of what is enjoined. Let the merit of thy sacrifice increase threefold. The Brahmanas are competent for the purpose. 1 Attaining to the merits then of three Horse-sacrifices, each with profuse presents, thou shalt be freed, O king, from the sin of having slain thy kinsmen. The bath that one performs upon completion of the Horse-sacrifice, O monarch, is highly cleansing and productive of the highest merit. That merit will be thine, O king of Kuru's race. Thus addressed by Vyasa of immeasurable intelligence, the righteous-souled Yudhishthira of great energy underwent the Diksha for performance of the Horse-sacrifice. 2 The mighty-armed monarch then performed the great Horse-sacrifice characterised by gifts of food and presents in profusion and capable of fructifying every wish and producing every merit. The priests, well conversant with the Vedas, did every rite duly, moving about in all directions. They were all well-trained, and possessed of omniscience. In nothing was there a swerving from the ordinances and nothing was down improperly. Those foremost of regenerate persons followed the procedure as laid down (in the scriptures) and as it should be followed in those points about which no directions are given. 3 Those best of regenerate ones, having first performed the rite called Pravargya, otherwise called Dharma, then
p. 152
duly went through the rite of Abhishava, O king. 1 Those foremost of Soma-drinkers, O monarch, extracting the juice of the Soma, then performed the Savana rite following the injunctions of the scriptures. Among those that came to that sacrifice none could be seen who was cheerless, none who was poor, none who was hungry, none who was plunged into grief, and none that seemed to be vulgar. Bhimasena of mighty energy at the command of the king, caused food to be ceaselessly distributed among those that desired to eat. Following the injunctions of the scriptures, priests, well-versed in sacrificial rites of every kind, performed every day all the acts necessary to complete the great sacrifice. Amongst the Sadasayas of king Yudhishthira of great intelligence there was none who was not well conversant with the six branches of (Vedic). learning. There was none among them that was not an observer of vows, none that was not an Upadhyaya; none that was not well versed in dialectical disputations. When the time came for erecting the sacrificial stake, O chief of Bharata's race, six stakes were set up that were made of Vilwa, 2 six that were made of Khadira, and six that were made of Saravarnin. Two stakes were get up by the priests that were made of Devadaru in that sacrifice of the Kuru king, and one that was made of Sleshmataka. At the command of the king, Bhima caused some other stakes to be set up, for the sake of beauty only, that were made of gold. Adorned with fine cloths supplied by the royal sage, those stakes shone there like Indra and the deities with the seven celestial Rishis standing around them in Heaven. A number of golden bricks were made for constructing therewith a Chayana. The Chayana made resembled in beauty that which had been made for Daksha, the lord of creatures (on the occasion of his great sacrifice). The Chayana measured eight and ten cubits and four stories or lairs. A golden bird, of the shape of Garuda, was then made, having three angles. 3 Following the injunctions of the scriptures, the priests possessed of great learning then duly tied to the stakes both animals and birds, assigning each to its particular deity. 4 Bulls, possessed of such qualifications as are mentioned in the scriptures, and aquatic animals were properly tied to the stakes after the rites relating to the sacrificial fire had been performed. In that sacrifice of the high-souled son of Kunti, three hundred animals were tied to the stakes setup, including that foremost of steeds. That sacrifice looked exceedingly beautiful as if adorned with the celestial Rishis, with the Gandharvas singing in chorus and the diverse tribes of Apsaras
p. 153
dancing in merriment. It teemed, besides, with Kimpurushas and was adorned with Kinnaras. All around it were abodes of Brahmanas crowned with ascetic success. There were daily seen the disciples of Vyasa, those foremost of regenerate ones, who are compilers of all branches of learning, and well conversant with sacrificial rites. There was Narada, and there was Tumvuru of great splendour. There were Viswavasu and Chitrasena and others, all of whom were proficient in music. At intervals of the sacrificial rites, those Gandharvas, skilled in music and well versed in dancing, used to gladden the Brahmanas who were engaged in the sacrifice.'"

---

Footnotes

151:1 The sense is this: for a horse-sacrifice, the Dakshina or sacrificial present, payable to the principal Ritwija or to be distributed among all the Ritwijas including the other Brahmanas, is enjoined to be of a certain measure. Vyasa advises Yudhishthira to make that Dakshina triple of what the enjoined measure is. By thus increasing the Dakshina, the merit of the sacrificer will increase correspondingly.
151:2 The Diksha is the ceremony of initiation. Certain mantras are uttered in which the intention is declared of performing what is desired to be performed.
151:3 The Karma of a sacrifice or religious rite is the procedure. It is, of course, laid down in the scriptures on the ritual. There are certain acts, however, which, though not laid down, should be done agreeably to reasonable inferences. What is said, therefore, in the second p. 152 line of 20 is that the procedure was fully followed, both as laid down and as consistent with inferences.
152:1 Pravargya is a special preliminary rite performed in a sacrifice. 'Abhishva' is the extraction of the juice of the Soma plant after its consecration with Mantras.
152:2 Vitwa is the Ægle marmelos, Linn. Khadira is Acacia catechu, Linn, or Mimosa catechu; Saravarnin is otherwise called, as explained by Nilakantha, Palasa. It is the Butea frondosa of Roxburgh. Devadaru is Pinus Deodara of Roxburgh, or Cedruz Deodara. Sleshmataka is a small tree identified with the Cordia latifolia. Here probably, some other tree is intended.
152:3 It is difficult to understand what these constructions or figures were. They were probably figures drawn on the sacrificial altar, with gold-dust. At the present day, powdered rice, coloured red, yellow, blue, etc, is used.
152:4 Each animal is supposed to be agreeable to a particular deity.

 

 

Book 14
Chapter 89

 

 

 

1 [y]
      śrutaṃ priyam idaṃ kṛṣṇa yat tvam arhasi bhāṣitum
      tan me 'mṛtarasaprakhyaṃ manohlādayate vibho
  2 bahūni kila yuddhāni vijayasya narādhipaiḥ
      punar āsan hṛṣīkeśa tatra tatreti me śrutam
  3 mannimittaṃ hi sa sadā pārthaḥ sukhavivarjitaḥ
      atīva vijayo dhīmān iti me dūyate manaḥ
  4 saṃcintayāmi vārṣṇeya sadā kuntīsutaṃ rahaḥ
      kiṃ nu tasya śarīre 'sti sarvalakṣaṇapūjite
      aniṣṭaṃ lakṣaṇaṃ kṛṣṇa yena duḥkhāny upāśnute
  5 atīva duḥkhabhāgī sa satataṃ kuntinandanaḥ
      na ca paśyāmi bībhatsor nindyaṃ gātreṣu kiṃ cana
      śrotavyaṃ cen mayaitad vai tan me vyākhyātum arhasi
  6 ity uktaḥ sa hṛṣīkeśo dhyātvā sumahad antaram
      rājānaṃ bhojarājanyavardhano viṣṇur abravīt
  7 na hy asya nṛpate kiṃ cid aniṣṭam upalakṣaye
      ṛte puruṣasiṃhasya piṇḍike 'syātikāyataḥ
  8 tābhyāṃ sa puruṣavyāghro nityam adhvasu yujyate
      na hy anyad anupaśyāmi yenāsau duḥkhabhāg jayaḥ
  9 ity uktaḥ sa kuruśreṣṭhas tathyaṃ kṛṣṇena dhīmatā
      provāca vṛṣṇiśārdūlam evam etad iti prabho
  10 kṛṣṇā tu draupadī kṛṣṇaṃ tiryak sāsūyam aikṣata
     pratijagrāha tasyās taṃ praṇayaṃ cāpi keśihā
     sakhyuḥ sakhā hṛṣīkeśaḥ sākṣād iva dhanaṃjayaḥ
 11 tatra bhīmādayas te tu kuravo yādavās tathā
     remuḥ śrutvā vicitrārthā dhanaṃjaya kathā vibho
 12 tathā kathayatām eva teṣām arjuna saṃkathāḥ
     upāyād vacanān martyo vijayasya mahātmanaḥ
 13 so 'bhigamya kuruśreṣṭhaṃ namaskṛtya ca buddhimān
     upāyātaṃ naravyāghram arjunaṃ pratyavedayat
 14 tac chrutvā nṛpatis tasya harṣabāṣpākulekṣaṇaḥ
     priyākhyāna nimittaṃ vai dadau bahudhanaṃ tadā
 15 tato dvitīye divase mahāñ śabdo vyavardhata
     āyāti puruṣavyāghre pāṇḍavānāṃ duraṃdhare
 16 tato reṇuḥ samudbhūto vibabhau tasya vājinaḥ
     abhito vartamānasya yathoccaiḥ śravasas tathā
 17 tatra harṣakalā vāco narāṇāṃ śuśruve 'rjunaḥ
     diṣṭyāsi pārtha kuśalī dhanyo rājā yudhiṣṭhiraḥ
 18 ko 'nyo hi pṛthivīṃ kṛtsnām avajitya sa pārthivām
     cārayitvā hayaśreṣṭham upāyāyād ṛte 'rjunam
 19 ye vyatītā mahātmāno rājānaḥ sagadādayaḥ
     teṣām apīdṛśaṃ karma na kiṃ cid anuśuśruma
 20 naitad anye kariṣyanti bhaviṣyāḥ pṛthivīkṣitaḥ
     yat tvaṃ kuru kulaśreṣṭha duṣkaraṃ kṛtavān iha
 21 ity evaṃ vadatāṃ teṣāṃ nṝṇāṃ śrutisukhā giraḥ
     śṛṇvan viveśa dharmātmā phalguno yajñasaṃstaram
 22 tato rājā sahāmātyaḥ kṛṣṇaś ca yadunandanaḥ
     dhṛtarāṣṭraṃ puraskṛtya te taṃ pratyudyayus tadā
 23 so 'bhivādya pituḥ pādau dharmarājasya dhīmataḥ
     bhīmādīṃś cāpi saṃpūjya paryaṣvajata keśavam
 24 taiḥ sametyārcitas tān sa pratyarcya ca yathāvidhi
     viśaśrāmātha dharmātmā tīraṃ labdhveva pāragaḥ
 25 etasminn eva kāle tu sa rājā babhru vāhanaḥ
     mātṛbhyāṃ sahito dhīmān kurūn abhyājagāma ha
 26 sa sametya kurūn sarvān sarvair tair abhinanditaḥ
     praviveśa pitāmahyāḥ kuntyā bhavanam uttamam

 

SECTION LXXXIX

"Vaisampayana said, 'Having cooked, according to due rites, the other excellent animals that were sacrificed, the priests then sacrificed, agreeably to the injunctions of the scriptures, that steed (which had wandered over the whole world). After cutting that horse into pieces, conformably to scriptural directions, they caused Draupadi of great intelligence, who was possessed of the three requisites of mantras, things, and devotion, to sit near the divided animal. The Brahmanas then with cool minds, taking up the marrow of that steed, cooked it duly, O chief of Bharata's race. King Yudhishthira the just, with all his younger brothers, then smelled, agreeably to the scriptures, the smoke, capable of cleansing one from every sin, of the marrow that was thus cooked. The remaining limbs, O king, of that horse, were poured into the fire by the sixteen sacrificial priests possessed of great wisdom. Having thus completed the sacrifice of that monarch, who was endued with the energy of Sakra himself, the illustrious Vyasa with his disciples eulogised the king greatly. Then Yudhishthira gave away unto the Brahmanas a thousand crores of golden nishkas, and unto Vyasa he gave away the whole Earth. Satyavati's son Vyasa, having accepted the Earth, addressed that foremost one of Bharata's race, viz., king Yudhishthira the just, and said, 'O best of kings, the Earth which thou hast given me I return unto thee. Do thou give me the purchasing value, for Brahmanas are desirous of wealth (and have no use with the Earth).' The high-souled Yudhishthira of great intelligence staying with his brothers in the midst of the kings invited to his sacrifice, said unto those Brahmanas, The 'Dakshina ordained in the scriptures for the great Horse-sacrifice is the Earth. Hence, I have given away unto the sacrificial priests the Earth conquered by Arjuna. Ye foremost of Brahmanas, I shall enter the woods. Do ye divide the Earth among yourselves. Indeed, do you divide the Earth into four parts according to what is done in the Chaturhotra sacrifice. Ye best of regenerate ones I do not desire to appropriate what now belongs to the Brahmanas. Even this, ye learned Brahmanas, has been the intention always cherished by myself and my brothers.' When the king said these words,
p. 154
his brothers and Draupadi also said, 'Yes, it is even so.' Great was the sensation created by this announcement. Then, O Bharata, an invisible voice was heard in the welkin, saying,--'Excellent, Excellent!' The murmurs also of crowds of Brahmanas as they spoke arose. The Island-born Krishna, highly applauding him, once more addressed Yudhishthira, in the presence of the Brahmanas, saying, 'The Earth has been given by thee to me. I, however, give her back to thee. Do thou give unto these Brahmanas gold. Let the Earth be thine.' Then Vasudeva, addressing king Yudhishthira the just, said, 'It behoveth thee to do as thou art bid by the illustrious Vyasa.' Thus addressed, the foremost one of Kuru's race, along with all his brothers, became glad of soul, and gave away millions of golden coins, in fact, trebling the Dakshina ordained for the Horse-sacrifice. No other king will be able to accomplish what the Kuru king accomplished on that occasion after the manner of Marutta. Accepting that wealth, the Island-born sage, Krishna, of great learning, gave it unto the sacrificial priests, dividing it into four parts. Having paid that wealth as the price of the Earth, Yudhishthira, cleansed of his sins and assured of Heaven rejoiced with his brothers. The sacrificial priests, having got that unlimited quantity of wealth, distributed it among the Brahmanas gladly and according to the desire of each recipient. The Brahmanas also divided amongst themselves, agreeably to Yudhishthira's permission, the diverse ornaments of gold that were in the sacrificial compound, including the triumphal arches, the stakes, the jars, and diverse kinds of vessels. After the Brahmanas had taken as much as they desired, the wealth that remained was taken away by Kshatriyas and Vaisyas and Sudras and diverse tribes of Mlechechas. Thus gratified with presents by king Yudhishthira of great intelligence, the Brahmanas, filled with joy, returned to their respective abodes. The holy and illustrious Vyasa respectfully presented his own share, which was very large, of that gold unto Kunti. Receiving that gift of affection from her father-in-law, Pritha became glad of heart and devoted it to the accomplishment of diverge acts of merit. King Yudhishthira, having bathed at the conclusion of his sacrifice and become cleansed of all his sins, shone in the midst of his brothers, honoured by all, like the chief of the celestials in the midst of the denizens of Heaven. The sons of Pandu, surrounded by the assembled kings, looked as beautiful, O king, as the planets in the midst of the stars. Unto those kings they made presents of various jewels and gems, and elephants and horses and ornaments of gold, and female slaves and cloths and large measures of gold. Indeed, Pritha's son by distributing that untold wealth among the invited monarchs, shone, O king, like Vaisravana, the lord of treasures. Summoning next the heroic king Vabhruvahana, Yudhishthira gave unto him diverse kinds of wealth in profusion and gave him permission to return home. The son of Pandu, for gratifying his sister Dussala, established her infant grandson in his paternal kingdom. The Kuru king Yudhishthira, having a full control over his senses, then dismissed the assembled kings all of whom had been properly classed and honoured by him. 1 The illustrious
p. 155
son of Pandu, that chastiser of foes, then duly worshipped the high-souled Govinda and Valadeva of great might, and the thousands of other Vrishni heroes having Pradyumna for their first. Assisted by his brothers, he then dismissed them for returning to Dwaraka. Even thus was celebrated that sacrifice of king Yudhishthira the just, which was distinguished by a profuse abundance of food and wealth and jewels and gems, and oceans of wines of different kinds. There were lakes whose mire consisted of ghee, and mountains of food. There were also, O chief of Bharata's race, miry rivers made of drinks having the six kinds of taste. Of men employed in making and eating the sweetmeats called Khandavaragas, and of animals slain for food, there was no end. 1 The vast space abounded with men inebriated with wine, and with young ladies filled with joy. The extensive grounds constantly echoed with the sounds of drums and the blare of conches. With all these, the sacrifice became exceedingly delightful. 'Let agreeable things be given away,'--'Let agreeable food be eaten,'--these were the sounds that were repeatedly heard day and night in that sacrifice. It was like a great festival, full of rejoicing and contented men. People of diverse realms speak of that sacrifice to this day. Having showered wealth in torrents, and diverse objects of desire, and jewels and gems, and drinks of various kinds, the foremost one of Bharata's race, cleansed of all his sins, and his purpose fulfilled, entered his capital. '"

 

 

Book 14
Chapter 90

 

 

 

1 [v]
      sa praviśya yathānyāyaṃ pāṇḍavānāṃ niveśanam
      pitāmahīm abhyavadat sāmnā paramavalgunā
  2 tathā citrāṅgadā devī kauravyasyātmajāpi ca
      pṛthāṃ kṛṣṇāṃ ca sahite vinayenābhijagmatuḥ
      subhadrāṃ ca yathānyāyaṃ yāś cānyāḥ kuru yoṣitaḥ
  3 dadau kuntī tatas tābhyāṃ ratnāni vividhāni ca
      draupadī ca subhadrā ca yāś cāpy anyā daduḥ striyaḥ
  4 ūṣatus tatra te devyau mahārhaśayanāsane
      supūjite svayaṃ kuntyā pārthasya priyakāmyayā
  5 sa ca rājā mahāvīryaḥ pūjito babhru vāhanaḥ
      dhṛtarāṣṭraṃ mahīpālam upatasthe yathāvidhi
  6 yudhiṣṭhiraṃ ca rājānaṃ bhīmādīṃś cāpi pāṇḍavān
      upagamya mahātejā vinayenābhyavādayat
  7 sa taiḥ premṇā pariṣvaktaḥ pūjitaś ca yathāvidhi
      dhanaṃ cāsmai dadur bhūri prīyamāṇā mahārathāḥ
  8 tathaiva sa mahīpālaḥ kṛṣṇaṃ cakragadādharam
      pradyumna iva govindaṃ vinayenopatasthivān
  9 tasmai kṛṣṇo dadau rājñe mahārham abhipūjitam
      rathaṃ hemapariṣkāraṃ divyāśvayujam uttamam
  10 dharmarājaś ca bhīmaś ca yamajau phalgunas tathā
     pṛthakpṛthag atīvainaṃ mānārhaṃ samapūjayan
 11 tatas tṛtīye divase satyavatyāḥ suto muniḥ
     yudhiṣṭhiraṃ samabhyetya vāgmī vacanam abravīt
 12 adya prabhṛti kaunteya yajasva samayo hi te
     muhūrto yajñiyaḥ prāptaś codayanti ca yājakāḥ
 13 ahīno nāma rājendra kratus te 'yaṃ vikalpavān
     bahutvāt kāñcanasyāsya khyāto bahusuvarṇakaḥ
 14 evam eva mahārāja dakṣiṇāṃ triguṇāṃ kuru
     tritvaṃ vrajatu te rājan brāhmaṇā hy atra kāraṇam
 15 trīn aśvamedhān atra tvaṃ saṃprāpya bahu dakṣiṇān
     jñātivadhyā kṛtaṃ pāpaṃ prahāsyasi narādhipa
 16 pavitraṃ paramaṃ hy etat pāvanānāṃ ca pāvanam
     yad aśvamedhāvabhṛthaṃ prāpsyase kurunandana
 17 ity uktaḥ sa tu tejasvī vyāsenāmita tejasā
     dīkṣāṃ viveśa dharmātmā vājimedhāptaye tadā
     narādhipaḥ prāyajata vājimedhaṃ mahākratum
 18 tatra veda vido rājaṃś cakruḥ karmāṇi yājakāḥ
     parikramantaḥ śāstrajñā vidhivat sādhu śikṣitāḥ
 19 na teṣāṃ skhalitaṃ tatra nāsīd apahutaṃ tathā
     kramayuktaṃ ca yuktaṃ ca cakrus tatra dvijarṣabhāḥ
 20 kṛtvā pravargyaṃ dharmajñā yathāvad dvijasattamāḥ
     cakrus te vidhivad rājaṃs tathaivābhiṣavaṃ dvijāḥ
 21 abhiṣūya tato rājan somaṃ somapa sattamāḥ
     savanāny ānupūrvyeṇa cakruḥ śāstrānusāriṇaḥ
 22 na tatra kṛpaṇaḥ kaś cin na daridro babhūva ha
     kṣudhito duḥkhito vāpi prākṛto vāpi mānavaḥ
 23 bhojanaṃ bhojanārthibhyo dāpayām āsa nityadā
     bhīmaseno mahātejāḥ satataṃ rājaśāsanāt
 24 saṃstare kuśalāś cāpi sarvakarmāṇi yājakāḥ
     divase divase cakrur yathāśāstrārthacakṣuṣaḥ
 25 nāṣad aṅgavid atrāsīt sadasyas tasya dhīmataḥ
     nāvrato nānupādhyāyo na ca vādākṣamo dvijaḥ
 26 tato yūpocchraye prāpte ṣad bailvān bharatarṣabha
     khādirān bilvasamitāṃs tāvataḥ sarvavarṇinaḥ
 27 devadāru mayau dvau tu yūpau kurupateḥ kratau
     śleṣmātakamayaṃ caikaṃ yājakāḥ samakārayan
 28 śobhārthaṃ cāparān yūpān kāñcanān puruṣarṣabha
     sa bhīmaḥ kārayām āsa dharmarājasya śāsanāt
 29 te vyarājanta rājarṣe vāsobhir upaśobhitāḥ
     narendrābhigatā devān yathā saptarṣayo divi
 30 iṣṭakāḥ kāñcanīś cātra cayanārthaṃ kṛtābhavan
     śuśubhe cayanaṃ tatra dakṣasyeva prajāpateḥ
 31 catuś cityaḥ sa tasyāsīd aṣṭādaśa karātmakaḥ
     sa rukmapakṣo nicitas triguṇo garuḍākṛtiḥ
 32 tato niyuktāḥ paśavo yathāśāstraṃ manīṣibhiḥ
     taṃ taṃ devaṃ samuddiśya pakṣiṇaḥ paśavaś ca ye
 33 ṛṣabhāḥ śāstrapaṭhitās tathā jalacarāś ca ye
     sarvāṃs tān abhyajuñjaṃs te tatrāgnicayakarmaṇi
 34 yūpeṣu niyataṃ cāsīt paśūnāṃ triśataṃ tathā
     aśvaratnottaraṃ rājñaḥ kaunteyasya mahātmanaḥ
 35 sa yajñaḥ śuśubhe tasya sākṣād devarṣisaṃkulaḥ
     gandharvagaṇasaṃkīrṇaḥ śobhito 'psarasāṃ gaṇaiḥ
 36 sa kiṃ puruṣagītaiś ca kiṃnarair upaśobhitaḥ
     siddhavipra nivāsaiś ca samantād abhisaṃvṛtaḥ
 37 tasmin sadasi nityās tu vyāsa śiṣyā dvijottamāḥ
     sarvaśāstrapraṇetāraḥ kuśalā yajñakarmasu
 38 nāradaś ca babhūvātra tumburuś ca mahādyutiḥ
     viśvāvasuś citrasenas tathānye gītakovidāḥ
 39 gandharvā gītakuśalā nṛtteṣu ca viśāradāḥ
     ramayanti sma tān viprān yajñakarmāntareṣv atha

SECTION XC

"Janamejaya said, 'It behoveth thee to tell me of any wonderful incident that occurred in the sacrifice of my grandsires.'
"Vaisampayana said, 'Hear, O chief of kings of a most wonderful incident that occurred, O puissant monarch, at the conclusion of that great horse-sacrifice. After all the foremost of Brahmanas and all the kinsmen and relatives and friends, and all the poor, the blind, and the helpless ones had been gratified, O chief of Bharata's race, when the gifts made in profusion were being spoken of on all sides, indeed, when flowers were rained down on the head of king Yudhishthira the just, a blue-eyed mongoose, O sinless one, with one side of his body changed into gold, came there and spoke in a voice that was as loud and deep as thunder. Repeatedly uttering such deep sounds and thereby frightening all animals and birds, that proud denizen of a hole, with large body, spoke in a human voice and said, 'Ye kings, this great sacrifice is not equal to a prastha of powdered barley given away by a liberal Brahmana of Kurukshetra who was observing the Unccha vow.' Hearing these words of the mongoose, O king, all those foremost of Brahmanas became filled with wonder. Approaching the mongoose, they then asked him, saying,
p. 156
[paragraph continues] 'Whence hast thou come to this sacrifice, this resort of the good and the pious? What is the extent of thy might? What thy learning? And what thy refuge? How should we know thee that thus censurest this our sacrifice? Without having disregarded any portion of the scriptures, everything that should be done has been accomplished here according to the scriptures and agreeably to reason, with the aid of diverse sacrificial rites. Those who are deserving of worship have been duly worshipped here according to the way pointed out by the scriptures. Libations have been poured on the sacred fire with the aid of proper mantras. That which should be given has been given away without pride. The regenerate class have been gratified with gifts of diverse kinds. The Kshatriyas have been gratified with battles fought according to just methods. The grandsires have been gratified with Sraddhas. The Vaisyas have been gratified by the protection offered to them, and many foremost of women have been gratified by accomplishing their desires. The Sudras have been gratified by kind speeches, and others with the remnants of the profuse wealth collected on the spot. Kinsmen and relatives have been gratified by the purity of behaviour displayed by our king. The deities have been gratified by libations of clarified butter and acts of merit, and dependants and followers by protection. That therefore, which is true, do thou truly declare unto these Brahmanas. Indeed, do thou declare what is agreeable to the scriptures and to actual experience, asked by the Brahmanas who are eager to know. Thy words seem to demand credit. Thou art wise. Thou bearest also a celestial form. Thou hast come into the midst of learned Brahmanas. It behoveth thee to explain thyself.' Thus addressed by those regenerate persons, the mongoose, smiling, answered them as follows. 'Ye regenerate ones, the words I have uttered are not false. Neither have I spoken them from pride. That which I have said may have been heard by you all. Ye foremost of regenerate persons, this sacrifice is not equal in merit to the gift of a prastha of powdered barley. Without doubt, I should say this, ye foremost of Brahmanas. Listen to me with undivided attention as I narrate what happened to thee truly. Wonderful and excellent was the occurrence that fell out. It was witnessed by me and its consequences were felt by me. The incident relates to a liberal Brahmana dwelling in Kurukshetra in the observance of the Unccha vow. In consequence of that incident he attained to Heaven, ye regenerate ones, along with his wife and son and daughter-in-law. And in consequence of what then happened half my body became transformed into gold.'
"The Mongoose continued, 'Ye regenerate ones, I shall presently tell you what the excellent fruit was of the gift, made by a Brahmana, of a very little measure (of powdered barley) obtained by lawful means. On that righteous spot of ground known by the name of Kurukshetra, which is the abode of many righteous persons, there lived a Brahmana in the observance of what is called the Unccha vow. That mode of living is like unto that of the pigeon. 1 He
p. 157
lived there with his wife and son and daughter-in-law and practised penances. Of righteous soul, and with senses under complete control, he adopted the mode of living that is followed by a parrot. Of excellent vows, he used to eat everyday at the sixth division. 1 If there was nothing to eat at the sixth division of the day, that excellent Brahmana would fast for that day and eat the next day at the sixth division. On one occasion, ye Brahmanas, there occurred a dreadful famine in the land. During that time there was nothing stored in the abode of that righteous Brahmana. The herbs and plants were all dried up and the whole realm became void of foodstore. When the accustomed hours came for eating, the Brahmana had nothing to eat. This occurred day after day. All the members of his family were afflicted with hunger but were obliged to pass the days as best they could. One day, in the month of Jaishtha, while the Sun was in the meridian, the Brahmana was engaged in picking up grains of corn. Afflicted by heat and hunger, he was practising even this penance. Unable to obtain grains of corn, the Brahmana soon became worn out with hunger and toil. Indeed, with all the members of his family, he had no food to eat. That best of Brahmanas passed the days in great suffering. One day, after the sixth division came, he succeeded in obtaining a prastha of barley. That barley was then reduced by those ascetics to powder for making what is called Saktu of it. Having finished their silent recitations and other daily rites, and having duly poured libations on the sacred fire, those ascetics divided that little measure of powdered barley amongst themselves so that the share of each came up to the measure of a Kudava. 2 As they were about to sit down for eating, there came unto their abode a guest. Beholding the person who came as a guest, all of them became exceedingly glad. Indeed, seeing him, they saluted him and made the usual enquiries of welfare. They were of pure minds, self-restrained, and endued with faith and control over the passions. Freed from malice, they had conquered wrath. Possessed of piety, they were never pained at the sight of other people's happiness. They had cast off pride and haughtiness and anger. Indeed, they were conversant with every duty, ye foremost of regenerate ones. Informing their guest of their own penances and of the race or family to which they belonged, and ascertaining from him in return those particulars, they caused that hungry guest of theirs to enter their cottage. Addressing him they said, 'This is the Arghya for thee. This water is for washing thy feet. There are scattered some Kusa grass for thy seat, O sinless one. Here is some clean Saktu acquired by lawful means, O puissant one. Given by us, O foremost of regenerate persons, do thou accept it,' Thus addressed by them, that Brahmana accepted the Kudava of powdered barley that was offered to him and ate it all. But his hunger, O king, was not appeased by what he ate. The Brahmana in the observance of the Unccha vow, seeing that his guest's hunger was still unappeased, began to think of what other food he could place before him for gratifying him. Then his
p. 158
wife said unto him,--'Let my share be given unto him. Let this foremost of regenerate persons be gratified and let him then go whithersoever he will.' Knowing that his chaste wife who said so was herself afflicted by hunger, that best of Brahmanas could not approve of her share of the powdered barley being given to the guest. Indeed, that best of Brahmanas possessed of learning, knowing from his own state that his aged, toil-worn, cheerless, and helpless wife was herself afflicted by hunger and seeing that lady who had been emaciated into mere skin and bone was quivering with weakness, addressed her and said, 'O beautiful one, with even animals, with even worms and insects, wives are fed and protected. It behoveth thee not, therefore, to say so. The wife treats her lord with kindness and feeds and protects him. Everything appertaining to religion, pleasure, and wealth, careful nursing, offspring for perpetuating the race, are all dependent on the wife. Indeed, the merits of a person himself as also of his deceased ancestors depend also on her. The wife should know her lord by his acts. Verily, that man who fails to protect his wife earns great infamy here and goes into Hell hereafter. Such a man falls down from even a position of great fame and never succeeds in acquiring regions of happiness hereafter.' Thus addressed, she answered him, saying, 'O regenerate one, our religious acts and wealth are united. Do thou take a fourth of this barley. Indeed, be gratified with me. Truth, pleasure, religious merit, and Heaven as acquirable, by good qualities, of women, as also all the objects of their desire, O foremost of regenerate ones, are dependent on the husband. In the production of offspring the mother contributes her blood. The father contributes his seed. The husband is the highest deity of the wife. Through the grace of the husband, women obtain both pleasure and offspring as the reward. Thou art my Pati (lord) for the protection thou givest me. Thou art my Bhartri for the means of sustenance thou givest me. Thou art, again, boon-giver to me in consequence of thy having presented me a son. Do thou, therefore, (in return for so many favours), take my share of the barley and give it unto the guest. Overcome by decrepitude, thou art of advanced years. Afflicted by hunger thou art exceedingly weakened. Worn out with fasts, thou art very much emaciated. (If thou couldst part with thy share, why should not I part with mine)' Thus addressed by her, he took her share of the powdered barley and addressing his guest said,--'O regenerate one, O best of men, do thou accept this measure of powdered barley as well.' The Brahmana, having accepted that quantity, immediately ate it up, but his hunger was not yet appeased. Beholding him ungratified, the Brahmana in the observance of the Unccha vow became thoughtful. His son then said unto him, 'O best of men, taking my share of the barely do thou give it to the guest. I regard this act of mine as one of great merit. Therefore, do it. Thou shouldst be always maintained by me with great care. Maintenance of the father is a duty which the good always covet. The maintenance of the father in his old age is the duty ordained for the son. Even this is the eternal sruti (audition) current in the three worlds, O learned Rishi. By barely living thou art capable of practising penances. The life-breath is the great deity that resides in the bodies of all embodied
p. 159
creatures.' 1
"The father, at this, said, 'If thou attainest to the age of even a thousand years, thou wilt still seem to me to be only a little child. Having begotten a son, the sire achieves success through him. O puissant one, I know that the hunger of children is very strong. I am old. I shall somehow succeed in holding my life-breaths. Do thou, O son, become strong (by eating the food that has fallen to thy share). Old and decrepit as I am, O son, hunger scarcely afflicts me. I have, again, for many years, practised penances. I have no fear of death.'
"The son said, 'I am thy offspring. The Sruti declares that one's offspring is called putra because one is rescued by him. One's own self, again, takes birth as one's son. Do thou, therefore, rescue thyself by thy own self (in the form of thy son).'
"The father said, 'In form thou art like me. In conduct and in self-restraint also thou art my like. Thou hast been examined on various occasions by me. I shall, therefore, accept thy share of the barley, O son.' Having said this, that foremost of regenerate persons cheerfully took his son's share of the barley and smilingly presented it to his regenerate guest. Having eaten that barley also, the guest's hunger was not appeased. The righteous-souled host in the observance of the unccha vow became ashamed (at the thought that he had nothing more to give). Desirous of doing what was agreeable to him, his chaste daughter-in-law then, bearing her share of the barley, approached him and said, 'Through thy son, O learned Brahmana, I shall obtain a son. Do thou, therefore, take my share of the barley and give it unto this guest. Through thy grace, numerous regions of beatitude will be mine for eternity. Through the grandson one obtains those regions repairing whither one has not to endure any kind of misery. Like the triple aggregate beginning with Religion, or the triple aggregate of sacred fires, there is a triple aggregate of everlasting Heavens, depending upon the son, the grandson, and the great-grandson. The son is called Putra because he frees his sires from debt. Through sons and grandsons one always enjoys the happiness of those regions which are reserved for the pious and the good.'
"The father-in-law said, 'O thou of excellent vows and conduct, beholding thee wasted by wind and sun, deprived of thy very complexion, emaciated and almost destitute of consciousness through hunger, how can I be such a transgressor against the rules of righteousness as to take thy share of the barley? O auspicious damsel, it behoves thee not to say so, for the sake of those auspicious results for which every family must strive. 2 O auspicious damsel, how can I behold thee: at even this, the sixth division of the day, abstaining from
p. 160
food and observing vows? Thou art endued with purity and good conduct and penances. Alas, even thou hast to pass thy days in so much misery. Thou art a child, afflicted by hunger, and belongest to the softer sex. Thou shouldst be always protected by me. Alas, I have to see thee worn out with fasts, O thou that art the delighter of all thy kinsmen.'
"The daughter-in-law said, 'Thou art the senior of my senior since thou art the deity of my deity. Thou art verily the god of my god. Do thou, therefore, O puissant one, take my share of the barley. My body, life-breaths, and religious rites have all one purpose viz., the service of my senior. Through thy grace, O learned Brahmana, I shall obtain many regions of happiness hereafter. I deserve to be looked after by thee. Know, O regenerate one, that I am wholly devoted to thee. Cherishing also this thought, viz., that my happiness is thy concern, it behoveth thee to take this my share of the barley.'
"The father-in-law said, 'O chaste lady, in consequence of such conduct of thine thou wilt for ever shine in glory, for endued with vows and steadiness in religious rites, thy eyes are directed to that conduct which should be observed towards seniors. Therefore, O daughter-in-law, I shall take thy share of the barley. Thou deservest not to be deceived by me, reckoning all thy virtues. Thou art truly, O blessed damsel, the foremost of all persons observing the duties of righteousness.' Having said so unto her, the Brahmana took her share of the barley and gave it unto his guest. At this the guest became gratified with the high-souled Brahmana endued with great piety. With gratified soul, that first of regenerate person, possessed of great eloquence, who was none else than the deity of Righteousness in a human form, then addressed that foremost of Brahmanas and said, 'O best of regenerate ones, I am exceedingly gratified with this pure gift of thine, this gift of what was acquired by lawful means by thee, and which thou didst freely part with, agreeably to the rules of righteousness. Verily, this gift of thine is being bruited about in Heaven by the denizens of that happy region. Behold, flowers have been rained down from the firmament on the Earth. The celestial Rishis, the deities, the Gandharvas, those who walk before the deities, and the celestial messengers, are all praising thee, struck with wonder at thy gift. The regenerate Rishis who dwell in the regions of Brahma, seated on their cars, are solicitous of obtaining thy sight. O foremost of regenerate persons, go to Heaven. The Pitris residing in their own region have all been rescued by thee. Others also who have not attained to the position of Pitris have equally been rescued by thee for countless Yugas. For thy Brahmacharyya, thy gifts, thy sacrifices, thy penances, and thy acts of piety done with a pure heart, go thou to Heaven. O thou of excellent vows, thou practisest penances with great devotion. Thy gifts have, therefore, gratified the deities highly, O best of regenerate ones. Since thou hast made this gift, in a season of great difficulty, with a pure heart, thou hast, by this act of thine, conquered Heaven. Hunger destroys one's wisdom and drives off one's righteous understanding. One whose intelligence is overwhelmed by hunger casts off all fortitude. He, therefore, that conquers hunger conquers Heaven without doubt. One's righteousness is never destroyed as long as one cherishes the inclination of making gifts. Disregarding filial affection, disregarding the
p. 161
affection one feels for one's wife, and reckoning righteousness as the foremost, thou hast paid no heed to the cravings of nature. The acquisition of wealth is an act of slight merit. Its gift to a deserving person is fraught with greater merit. Of still greater merit is the (proper) time. Lastly, devotion (in the matter of gift) is fraught with the highest merit. The door of Heaven is very difficult to see. Through heedlessness men fail to obtain a sight of it. The bar of Heaven's door has cupidity for its seed. That bar is kept fastened by desire and affection. Verily, Heaven's door is unapproachable. Those men who subdued wrath and conquered their passions, those Brahmanas who are endued with penances and who make gifts according to the measure of their ability, succeed in beholding it. It has been said that he that gives away a hundred, having a thousand, he that gives away ten, having a hundred, and he that gives a handful of water, having no wealth, are all equal in respect of the merit they earn. King Rantideva, when divested of all his wealth, gave a small quantity of water with a pure heart. Through this gift, O learned Brahmana, he went to Heaven. The deity of righteousness is never gratified so much with large gifts of costly things as with gifts of even things of no value, if acquired lawfully and given away with devotion and faith. King Nriga had made gifts of thousands of kine unto the regenerate class. By giving away only one cow that did not belong to him, he fell into Hell. Usinara's son Sivi of excellent vows, by giving away the flesh of his own body, is rejoicing in Heaven, having attained to the regions of the righteous. Mere wealth is not merit. Good men acquire merit by exerting to the best of their power and with the aid of pious meals. One does not acquire such merit by means of even diverse sacrifices as with even a little wealth that has been earned lawfully. Through wrath, the fruits of gifts are destroyed. Through cupidity one fails to go to Heaven. One conversant with the merits of gift, and leading a just course of conduct succeeds, through penances, in enjoying Heaven. The fruit, O Brahmana, of this gift made by thee (of a prastha of powdered barley) is much greater than what one acquires by many Rajasuya sacrifices with profuse gifts or many Horse-sacrifices. With this prastha of powdered barley thou hast conquered the eternal region of Brahman. Go thou in happiness, O learned Brahmana, to the abode of Brahman that is without the stain of darkness. O foremost of regenerate persons, a celestial car is here for all of you. Do thou ascend it as pleasest thee, O Brahmana, I am the deity of Righteousness. Behold me! Thou hast rescued thy body. The fame of thy achievement will last in the world. With thy wife, thy son, and thy daughter-in-law, go now to Heaven.'--After the deity of Righteousness had said these words, that Brahmana, with his wife, son and daughter-in-law, proceeded to Heaven. After that learned Brahmana, conversant with all duties, had thus ascended to Heaven with his son, daughter-in-law, and wife numbering the fourth, I came out of my hole. There with the scent of that powdered barley, with the mire caused by the water (which the Brahmana had given to his guest), with the contact (of my body) with the celestial flowers that had been rained down, with the particles of the barley-powder which that good man had given away, and the penances of that Brahmana, my head became gold, Behold, in consequence of the gift of that
p. 162
[paragraph continues] Brahmana who was firm in truth, and his penances, half of this my ample body has become golden. Ye regenerate ones, for converting the rest of my body into gold I repeatedly repair, with a cheerful heart, to the retreats of ascetics and the sacrifices performed by kings. Hearing of this sacrifice of the Kuru king endued with great wisdom, I came hither with high hopes. I have not, however, been made gold. Ye foremost of Brahmanas, it was for this that I uttered those words, viz., that this sacrifice can by no means compare with (the gift of) that prastha of powdered barley. With the grains of that prastha of powdered barley, I was made gold on that occasion. This great sacrifice however, is not equal to those grains. Even this is my opinion.' Having said those words unto all those foremost of Brahmanas, the mongoose disappeared from their sight. Those Brahmanas then returned to their respective homes.'
"Vaisampayana continued, 'O conquerer of hostile towns, I have now told thee all relating to that wonderful incident which occurred in that great Horse-sacrifice. Thou shouldst not, O king, think highly of sacrifice. Millions of Rishis have ascended to Heaven with the aid of only their penances. Abstention from injury as regards all creatures, contentment, conduct, sincerity, penances, self-restraint, truthfulness, and gifts are each equal in point of merit to sacrifice."'

---

Footnotes

155:1 Nilakantha explains that Khandavaraga was made of piper longum and dried ginger (powdered), and the juice of Phaseolus Mungo, with sugar. Probably, it is identical with what is now called Mungka laddu in the bazars of Indian towns.
156:1 The unccha vow consists of subsisting upon grains of corn picked up after the manner of the pigeon from the field after the crops have been cut and removed by the owners.
157:1 The day of 12 hours is divided into 8 divisions.
157:2 A prastha is made up of four Kudavas. A Kudava is equal to about twelve double handfuls.
159:1 This verse is rather obscure. I am not sure that I have understood it correctly. The sense seems to be this: thou art capable of enduring much. Indeed, by barely living, thou art capable of capable of earning religious merit, for life-breath is a great deity. He should not be cast off. Thy life is at stake, for if this guest be not gratified, the thought of it will kill thee. Do thou, therefore, protect thy life by gratifying this guest with my share of the barley.
159:2 The sense is this: for the sake of those auspicious results after which every family should strive, the daughter-in-law should be well treated. How then can I deprive thee of food?

 

 

Book 14
Chapter 91

 

 

 

 1 [v]
      śamayitvā paśūn anyān vidhivad dvijasattamāḥ
      turagaṃ taṃ yathāśāstram ālabhanta dvijātayaḥ
  2 tataḥ saṃjñāpya turagaṃ vidhivad yājakarṣabhāḥ
      upasaṃveśayan rājaṃs tatas tāṃ drupadātmajām
      kalābhis tisṛbhī rājan yathāvidhi manasvinīm
  3 uddhṛtya tu vapāṃ tasya yathāśāstraṃ dvijarṣabhāḥ
      śrapayām āsur avyagrāḥ śāstravad bharatarṣabha
  4 taṃ vapā dhūmagandhaṃ tu dharmarājaḥ sahānujaḥ
      upājighrad yathānyāyaṃ sarvapāpmāpahaṃ tadā
  5 śiṣṭāny aṅgāni yāny āsaṃs tasyāśvasya narādhipa
      tāny agnau juhuvur dhīrāḥ samastāḥ ṣoḍaśartvijaḥ
  6 saṃsthāpyaivaṃ tasya rājñas taṃ kratuṃ śakra tejasaḥ
      vyāsaḥ sa śiṣyo bhagavān vardhayām āsa taṃ nṛpam
  7 tato yudhiṣṭhiraḥ prādāt sadasyebhyo yathāvidhi
      koṭīsahasraṃ niṣkāṇāṃ vyāsāya tu vasuṃdharām
  8 pratigṛhya dharāṃ rājan vyāsaḥ satyavatī sutaḥ
      abravīd bharataśreṣṭhaṃ dharmātmānaṃ yudhiṣṭhiram
  9 pṛthivī bhavatas tv eṣāṃ saṃnyastā rājasattama
      niṣkrayo dīyatāṃ mahyaṃ brāhmaṇā hi dhanārthinaḥ
  10 yudhiṣṭhiras tu tān viprān pratyuvāca mahāmanāḥ
     bhrātṛbhiḥ sahito dhīmān madhye rājñāṃ mahātmanām
 11 aśvamedhe mahāyajñe pṛthivī dakṣiṇā smṛtā
     arjunena jitā seyam ṛtvigbhyaḥ prāpitā mayā
 12 vanaṃ pravekṣye viprendro vibhajadhvaṃ mahīm imām
     caturdhā pṛthivīṃ kṛtvā cāturhotra pramāṇataḥ
 13 nāham ādātum icchāmi brahma svaṃ munisattamāḥ
     idaṃ hi me mataṃ nityaṃ bhrātṝṇāṃ ca mamānaghāḥ
 14 ity uktavati tasmiṃs te bhrātaro draupadī ca sā
     evam etad iti prāhus tad abhūd romaharṣaṇam
 15 tato 'ntarikṣe vāg āsīt sādhu sādhv iti bhārata
     tathaiva dvijasaṃghānāṃ śaṃsatāṃ vibabhau svanaḥ
 16 dvaipāyanas tathoktas tu punar eva yudhiṣṭhiram
     uvāca madhye viprāṇām idaṃ saṃpūjayan muniḥ
 17 dattaiṣā bhavatā mahyaṃ tāṃ te pratidadāmy aham
     hiraṇyaṃ dīyatām ebhyo dvijātibhyo dharās tu te
 18 tato 'bravīd vāsudevo dharmarājaṃ yudhiṣṭhiram
     yathāha bhagavān vyāsas tathā tat kartum arhasi
 19 ity uktaḥ sa kuruśreṣṭhaḥ prītātmā bhrātṛbhiḥ saha
     koṭo koṭikṛtāṃ prādād dakṣiṇāṃ triguṇāṃ kratoḥ
 20 na kariṣyati tal loke kaś cid anyo narādhipaḥ
     yatkṛtaṃ kuru siṃhena maruttasyānukurvatā
 21 pratigṛhya tu tad dravyaṃ kṛṣṇa dvaupāyanaḥ prabhuḥ
     ṛtvigbhyaḥ pradadau vidvāṃś caturdhā vyabhajaṃś ca te
 22 pṛthivyā niṣkrayaṃ dattvā tad dhiraṇyaṃ yudhiṣṭhiraḥ
     dhūtapāpmā jitasvargo mumude bhrātṛbhiḥ saha
 23 ṛtvijas tam aparyantaṃ suvarṇanicayaṃ tadā
     vyabhajanta dvijātibhyo yathotsāhaṃ yathābalam
 24 yajñavāṭe tu yat kiṃ cid dhiraṇyam api bhūṣaṇam
     toraṇāni ca yūpāṃś ca ghaṭāḥ pātrīs tatheṣṭakāḥ
     yudhiṣṭhirābhyanujñātāḥ sarvaṃ tad vyabhajan dvijāḥ
 25 anantaraṃ brāhmaṇebhyaḥ kṣatriyā jahrire vasu
     tathā viṭ śūdra saṃghāś ca tathānye mleccha jātayaḥ
     kālena mahatā jahrus tat suvarṇaṃ tatas tataḥ
 26 tatas te brāhmaṇāḥ sarve muditā jagmur ālayān
     tarpitā vasunā tena dharmarājñā mahātmanā
 27 svam aṃśaṃ bhagavān vyāsaḥ kuntyai pādābhivādanāt
     pradadau tasya mahato hiraṇyasya mahādyutiḥ
 28 śvaśurāt prītidāyaṃ taṃ prāpya sā prītimānasā
     cakāra puṇyaṃ loke tu sumahāntaṃ pṛthā tadā
 29 gatvā tv avabhṛthaṃ rājā vipāpmā bhrātṛbhiḥ saha
     sabhājyamānaḥ śuśubhe mahendro daivatair iva
 30 pāṇḍavāś ca mahīpālaiḥ sametaiḥ saṃvṛtās tadā
     aśobhanta mahārāja grahās tārāgaṇair iva
 31 rājabhyo 'pi tataḥ prādād ratnāni vividhāni ca
     gajān aśvān alaṃkārān striyo vastrāṇi kāñcanam
 32 tad dhanaugham aparyantaṃ pārthaḥ pārthiva maṇḍale
     visṛjañ śuśubhe rājā yathā vaiśravaṇas tathā
 33 ānāyya ca tathā vīraṃ rājānaṃ babhru vāhanam
     pradāya vipulaṃ vittaṃ gṛhān prasthāpayat tadā
 34 duḥśalāyāś ca taṃ pautraṃ bālakaṃ pārthivarṣabha
     svarājye pitṛbhir gupte prītyā samabhiṣecayat
 35 rājñaś caivāpi tān sarvān suvibhaktān supūjitān
     prasthāpayām āsa vaśīkururājo yudhiṣṭhiraḥ
 36 evaṃ babhūva yajñaḥ sa dharmarājasya dhīmataḥ
     bahv annadhanaratnaughaḥ surā maireya sāgaraḥ
 37 sarpiḥ paṅkā hradā yatra bahavaś cānna parvatāḥ
     rasālā kardamāḥ kulyā babhūvur bharatarṣabha
 38 bhakṣyaṣāṇḍava rāgāṇāṃ kriyatāṃ bhujyatām iti
     paśūnāṃ vadhyatāṃ cāpi nāntas tatra sma dṛśyate
 39 mattonmatta pramuditaṃ pragīta yuvatī janam
     mṛdaṅgaśaṅkhaśabdaiś ca manoramam abhūt tadā
 40 dīyatāṃ bhujyatāṃ ceti divārātram avāritam
     taṃ mahotsava saṃkāśam atihṛṣṭa janākulam
     kathayanti sma puruṣā nānādeśanivāsinaḥ
 41 varṣitvā dhanadhārābhiḥ kāmai ratnair dhanais tathā
     vipāpmā bharataśreṣṭhaḥ kṛtārtha prāviśat puram

SECTION XCI

"Janamejaya said, 'O puissant Rishi, kings are attached to sacrifices. The great Rishis are attached to penances. Learned Brahmanas are observant of tranquillity of mind, peacefulness of behaviour, and self-restraint. Hence it seems that nothing can be seen in this world which can compare with the fruits of sacrifices. Even this is my conviction. That conviction, again, seems to be undoubtedly correct. Innumerable kings, O best of regenerate persons, having worshipped the deities in sacrifices, earned high fame here and obtained Heaven hereafter. Endued with great energy, the puissant chief of the deities viz., Indra of a thousand eyes, obtained the sovereignty over the deities through the many sacrifices he performed with gifts in profusion and attained to the fruition of all his wishes. When king Yudhishthira, with Bhima and Arjuna by him, resembled the chief of the deities himself in prosperity and prowess, why then did that mongoose depreciate that great Horse-sacrifice of the high-souled monarch?'
"Vaisampayana said, 'Do thou listen to me, O king, as I discourse to thee duly, O Bharata, on the excellent ordinances relating to sacrifice and the fruits also, O ruler of men, that sacrifice yields. Formerly, on one occasion Sakra performed a particular sacrifice. While the limbs of the sacrifice were spread out, the Ritwijas became busy in accomplishing the diverse rites ordained in the scriptures. The pourer of libations, possessed of every qualification,
p. 163
became engaged in pouring libations of clarified butter. The great Rishis were seated around. The deities were summoned one by one by contented Brahmanas of great learning uttering scriptural Mantras in sweet voices. Those foremost of Adhwaryyus, not fatigued with what they did, recited the Mantras of the Yajurveda in soft accents. The time came for slaughtering the animals. When the animals selected for sacrifice were seized, the great Rishis, O king, felt compassion for them. Beholding that the animals had all become cheerless, those Rishis, endued with wealth of penances, approached Sakra and said unto him, 'This method of sacrifice is not auspicious. Desirous of acquiring great merit as thou art, this is verily an indication of thy unacquaintance with sacrifice. O Purandara, animals have not been ordained to be slaughtered in sacrifices. O puissant one, these preparations of thine are destructive of merit. This sacrifice is not consistent with righteousness. The destruction of creatures can never be said to be an act of righteousness. If thou wishest it, let thy priests perform thy sacrifice according to the Agama. By performing a sacrifice according to the (true import of the) scriptural ordinances, great will be the merit achieved by thee. O thou of a hundred eyes, do thou perform the sacrifice with seeds of grain that have been kept for three years. Even this, O Sakra, would be fraught with great righteousness and productive of fruits of high efficacy.' The deity of a hundred sacrifices, however, influenced by pride and overwhelmed by stupefaction, did not accept these words uttered by the Rishis. Then, O Bharata, a great dispute arose in that sacrifice of Sakra between the ascetics as to how sacrifices should be performed, that is, should they be performed with mobile creatures or with immobile objects. All of them were worn out with disputation. The Rishis then, those beholders of truth, having made an understanding with Sakra (about referring the matter to arbitration) asked king Vasu, 'O highly blessed one, what is the Vedic declaration about sacrifices? Is it preferable to perform sacrifices with animals or with steeds and juices? Hearing the question, king Vasu, without all judging of the strength or weakness of the arguments on the two sides, at once answered, saying, 'Sacrifices may be performed with whichever of the two kinds of objects is ready.' Having answered the question thus, he had to enter the nether regions. Indeed the puissant ruler of the Chedis had to undergo that misery for having answered falsely. Therefore, when a doubt arises, no person, however wise, should singly decide the matter, unless he be the puissant and self-born Lord himself of creatures. Gifts made by a sinner with an impure understanding, even when they are very large, become lost. Such gifts go for nothing. By the gifts made by a person of unrighteous conduct,--one, that is, who is of sinful soul and who is a destroyer, just fame is never acquired either here or hereafter. That person of little intelligence who, from desire of acquiring merit, performs sacrifices with wealth acquired by unrighteous means, never succeeds in earning merit. That low wretch of sinful soul, who hypocritically assuming a garb of righteousness mikes gifts unto Brahmanas, only creates the conviction in men about his own righteousness (without earning true merit). That Brahmana of uncontrolled conduct, who acquires wealth by sinful acts, over
p. 164
overwhelmed by passion and stupefaction, attains at last to the goal of the sinful. Someone, overwhelmed by cupidity and stupefaction, becomes bent on strong wealth. He is seen to persecute all creatures, urged by a sinful and impure understanding. He who, having acquired wealth by such means, makes gifts or performs sacrifices therewith, never enjoys the fruits of those gifts or sacrifices in the other world in consequence of the wealth having been earned by unrighteous means. Men endued with wealth of penances, by giving away, to the best of their power, grains of corn picked up from the fields or roots or fruits or pot-herbs or water or leaves, acquire great merit and proceed to Heaven. Even such gifts, as also compassion to all creatures, and Brahmacharyya, truthfulness of speech and kindness, and fortitude, and forgiveness, constitute the eternal foundations of Righteousness which itself is eternal. We hear of Visvamitra and other kings of ancient times. Indeed, Visvamitra, and Asita, and king Janaka, and Kakshasena and Arshtisena, and king Sindhudwipa,--these and many other kings, endued with wealth of penances, having made gifts of articles acquired lawfully, have attained to high success. Those amongst Brahmanas and Kshatriyas and Vaisyas and Sudras who betake themselves to penances, O Bharata, and who purify themselves by gifts and other acts of righteousness, proceed to Heaven."

 

 

Book 14
Chapter 92

 

 

 

 

 1 [j]
      pitāmahasya me yajñe dharmaputrasya dhīmataḥ
      yad āścaryam abhūt kiṃ cit tad bhavān vaktum arhati
  2 [v]
      śrūyatāṃ rājaśārdūla mahad āścaryam uttamam
      aśvamedhe mahāyajñe nivṛtte yad abhūd vibho
  3 tarpiteṣu dvijāgryeṣu jñātisaṃbandhibandhuṣu
      dīnāndha kṛpaṇe cāpi tadā bharatasattama
  4 ghuṣyamāṇe mahādāne dikṣu sarvāsu bhārata
      patatsu puṣpavarṣeṣu dharmarājasya mūrdhani
  5 bilān niṣkramya nakulo rukmapārśvas tadānagha
      vajrāśanisamaṃ nādam amuñcata viśāṃ pate
  6 sakṛd utsṛjya taṃ nādaṃ trāsayāno mṛgadvijān
      mānuṣaṃ vacanaṃ prāha dhṛṣṭo bilaśayo mahān
  7 saktu prasthena vo nāyaṃ yajñas tulyo narādhipāḥ
      uñchavṛtter vadānyasya kurukṣetranivāsinaḥ
  8 tasya tad vacanaṃ śrutvā nakulasya viśāṃ pate
      vismayaṃ paramaṃ jagmuḥ sarve te brāhmaṇarṣabhāḥ
  9 tataḥ sametya nakulaṃ paryapṛcchanta te dvijāḥ
      kutas tvaṃ samanuprāpto yajñaṃ sādhu samāgamam
  10 kiṃ balaṃ paramaṃ tubhyaṃ kiṃ śrutaṃ kiṃ parāyaṇam
     kathaṃ bhavantaṃ vidyāma yo no yajñaṃ vigarhase
 11 avilupyāgamaṃ kṛtsnaṃ vidhijñair yājakaiḥ kṛtam
     yathāgamaṃ yathānyāyaṃ kartavyaṃ ca yathā kṛtam
 12 pūjārhāḥ pūjitāś cātra vidhivac chāstra cakṣuṣā
     mantrapūtaṃ hutaś cāgnir dattaṃ deyam amatsaram
 13 tuṣṭā dvijarṣabhāś cātra dānair bahuvidhair api
     kṣatriyāś ca suyuddhena śrāddhair api pitāmahāḥ
 14 pālanena viśas tuṣṭāḥ kāmais tuṣṭā varastriyaḥ
     anukrośais tathā śūdrā dānaśeṣaiḥ pṛthagjanāḥ
 15 jñātisaṃbandhinas tuṣṭāḥ śaucena ca nṛpasya naḥ
     devā havirbhiḥ puṇyaiś ca rakṣaṇaiḥ śaraṇā gatāḥ
 16 yad atra tathyaṃ tad brūhi satyasaṃdha dvijātiṣu
     yathā śrutaṃ yathādṛṣṭaṃ pṛṣṭo brāhmaṇa kāmyayā
 17 śraddheyavākyaḥ prājñas tvaṃ divyaṃ rūpaṃ bibharṣi ca
     samāgataś ca viprais tvaṃ tattvato vaktum arhasi
 18 iti pṛṣṭo dvijais taiḥ sa prahasya nakulo 'bravīt
     naiṣānṛtā mayā vāṇī proktā darpeṇa vā dvijāḥ
 19 yan mayoktam idaṃ kiṃ cid yusmābhiś cāpy upaśrutam
     saktu prasthena vo nāyaṃ yajñas tulyo narādhipāḥ
     uñchavṛtter vadānyasya kurukṣetranivāsinaḥ
 20 ity avaśyaṃ mayaitad vo vaktavyaṃ dvijapuṃgavāḥ
     śṛṇutāvyagra manasaḥ śaṃsato me dvijarṣabhāḥ
 21 anubhūtaṃ ca dṛṣṭaṃ ca yan mayādbhutam uttamam
     uñchavṛtter yathāvṛttaṃ kurukṣetranivāsinaḥ
 22 svargaṃ yena dvijaḥ prāptaḥ sabhāryaḥ sa suta snuṣaḥ
     yathā cārdhaṃ śarīrasya mamedaṃ kāñcanī kṛtam

 

SECTION XCII

"Janamejaya said, 'If, O illustrious one, Heaven is the fruit of wealth acquired by lawful means, do thou discourse to me fully on it. Thou art well-conversant with the subject and therefore, it behoveth thee to explain it. O regenerate one, thou hast said unto me what the high fruit was that accrued unto that Brahmana, who lived according to the Unccha mode, through his gift of powdered barley. Without doubt, all thou hast said is true. In what way, however, was the attainment held certain of the highest end in all sacrifices? O foremost of regenerate persons, it behoveth thee to expound this to me in all its details.'
"Vaisampayana said, 'In this connection is cited this old narrative, O chastiser of foes, of what occurred in former days in the great sacrifice of Agastya. In olden days, O king, Agastya of great energy, devoted to the good of all creatures, entered into a Diksha extending for twelve years. 1 In that sacrifice of the high-souled Rishi many Hotris were engaged that resembled blazing fires in the splendour of their bodies. Among them were men that
p. 165
subsisted upon roots or fruits, or that used two pieces of stone only for husking their corn, or that were supported by only the rays (of the moon). Among them were also men who never took any food unless it was placed before them by others solicitous of feeding them, and those who never ate anything without having first served the deities, the Pitris, and guests, and those who never washed the food which they took. There were also Yatis and Bikshus among them, O king. All of them were men who had obtained a sight of the deity of Righteousness in his embodied form. They had subjugated wrath and acquired a complete mastery over all their senses. Living in the observance of self-restraint, they were freed from pride and the desire of injuring others. They were always observant of a pure conduct and were never obstructed (in the prosecution of their purposes) by their senses. Those great Rishis attended that sacrifice and accomplished its various rites. The illustrious Rishi (Agastya) acquired the food that was collected in that sacrifice and that came up to the required measure, by lawful means according to the best of his power. Numerous other ascetics at that time performed large sacrifices. As Agastya, however, was engaged in that sacrifice of his, the thousand-eyed Indra, O best of the Bharatas, ceased to pour rain (on the Earth). At the intervals, O king, of the sacrificial rites, this talk occurred among those Rishis of cleansed souls about the high-souled Agastya, viz., 'This Agastya, engaged in sacrifice, is making gifts of food with heart purged of pride and vanity. The deity of the clouds, however, has ceased to pour rain. How, indeed, will food grow? This sacrifice of the Rishi, ye Brahmanas, is great and extends for twelve years. The deity will not pour rain for these twelve years. Reflecting on this, it behoveth you to do some favour unto this Rishi of great intelligence, viz., Agastya of severe penances.' When these words were said, Agastya of great prowess, gratifying those ascetics by bending his head, said, 'If Vasava does not pour rain for those twelve years, I shall then perform the mental sacrifice. Even this is the eternal ordinance. If Vasava does not pour rain for these twelve years, I shall then perform the Touch-sacrifice. Even this is the eternal sacrifice. If Vasava does not pour rain for these twelve years, I shall then, putting forth all my exertion, make arrangements for other sacrifices characterised by the observance of the most difficult and severe vows. This present sacrifice of mine, with seeds, has been arranged for by me with labour extending for many years. 1 I shall, with seeds, accomplish much good. No impediment will arise. This my sacrifice is incapable of being baffled. It matters little whether the deity pours rains or no downpours happen. Indeed, if Indra does not, of his own will, show any regard for me, I shall, in that case, transform myself into Indra and keep all creatures alive. Every creature, on whatever food he has been nourished, will continue to be nourished on it as before. I can even repeatedly create a different order of things. Let gold and whatever else of wealth there is, come to this place today. Let all the wealth that occurs in the
p. 166
three worlds come here today of its own accord. Let all the tribes of celestial Apsaras, all the Gandharvas along with the Kinnaras, and Viswavasu, and others there are (of that order), approach this sacrifice of mine. Let all the wealth that exists among the Northern Kurus, come of their own accord to these sacrifices. Let Heaven, and all those who have Heaven for their home, and Dharma himself, come hither.'--After the ascetic had uttered these words, everything happened as he wished, in consequence of his penances, for Agastya was endued with a mind that resembled a blazing fire and was possessed of extraordinary energy. The Rishis who were there beheld the power of penances with rejoicing hearts. Filled with wonder they then said these words of grave import.'
"The Rishis said, 'We have been highly gratified with the words thou hast uttered. We do not, however, wish that thy penances should suffer any diminution. Those sacrifices are approved by us which are performed by lawful means. Indeed, we desire duly those sacrifices which rest on lawful means. 1 Earning our food by lawful means and observant of our respective duties, we shall seek to go through sacrificial initiations and the pouring of libations on the sacred fire and the other religious rites. We should adore the deities, practising Brahmacharyya by lawful means. Completing the period of Brahmacharyya we have come out of our abode, observing lawful methods. That understanding, which is freed from the desire of inflicting any kind of injury on others, is approved by us. Thou shouldst always, O puissant one, command such abstention from injury in all sacrifices. We shall then be highly gratified, O foremast of regenerate ones. After the completion of thy sacrifice, when dismissed by thee, we shall then, leaving this place, go away.' As they were saying these words, Purandara, the chief of the deities, endued with great energy, beholding the power of Agastya's penances, poured rain. Indeed, O Janamejaya, till the completion of the sacrifice of that Rishi of immeasurable prowess, the deity of rain poured rain that met the wishes of men in respect of both quantity and time. Placing Vrihaspati before him, the chief of the deities came there, O royal sage, and gratified the Rishi Agastya. On the completion of that sacrifice, Agastya, filled with joy, worshipped those great Rishis duly and then dismissed them all.'
"Janamejaya said, 'Who was that mongoose with a golden head, that said all those words in a human voice? Asked by me, do thou tell me this.'
"Vaisampayana said, 'Thou didst not ask me before and, therefore, I did not tell thee. Hear as I tell thee who that mongoose was and why he could assume a human voice. In former times, the Rishi Jamadagni proposed to perform a Sraddha. His Homa cow came to him and the Rishi milked her himself. He then placed the milk in a vessel that was new, durable and pure. The deity Dharma, assuming the form of Anger, entered that vessel of milk. Indeed, Dharma was desirous of ascertaining what that foremost of Rishis
p. 167
would do when seeing some injury done to him. Having reflected thus, Dharma spoiled that milk. Knowing that the spoiler of his milk was Anger, the ascetic was not at all enraged with him. Anger, then, assuming the form of a Brahmana lady, showed himself to the Rishi. Indeed, Anger, finding that he had been conquered by that foremost one of Bhrigu's race, addressed him, saying, 'O chief of Bhrigu's race, I have been conquered by thee. There is a saying among men that the Bhrigus are very wrathful. I now find that that saying is false, since I have been subdued by thee. Thou art possessed of a mighty soul. Thou art endued with forgiveness. I stand here today, owning thy sway. I fear thy penances, O righteous one. Do thou, O puissant Rishi, show me favour.'
"Jamadagni said, 'I have seen thee, O Anger, in thy embodied form. Go thou whithersoever thou likest, without any anxiety. Thou hast not done me any injury today. I have no grudge against thee. Those for whom I had kept this milk are the highly blessed Pitris. Present thyself before them and ascertain their intentions.' Thus addressed, penetrated with fear, Anger vanished from the sight of the Rishi. Through the curse of the Pitris he became a mongoose. He then began to gratify the Pitris in order to bring about an end of his curse. By them he was told these words, 'By speaking disrespectfully of Dharma thou shalt attain to the end of thy curse.' Thus addressed by them he wandered over places where sacrifices were performed and over other sacred places, employed in censuring great sacrifices. It was he that came to the great sacrifice of king Yudhishthira. Dispraising the son of Dharma by a reference to the prastha of powdered barley, Anger became freed from his curse, for Yudhishthira (as Dharma's son) was Dharma's self. Even this is what occurred in the sacrifice of that high-souled king. Mongoose disappeared there in our very sight.'" 1

The end of Aswamedha Parva

---

Footnotes

164:1 The Diksha consists of the initiatory rites undergone by one desirous of performing a particular sacrifice or completing a particular vow. Some auspicious day is selected. Mantras are uttered and the purpose is expressed in words. There were many long-extending sacrifices which were partly of the nature of vows. Till their completion the performer or observer is said to undergo the period of Diksha.
165:1 The first line of 20 is differently read in the Bombay text. It runs,--'steadfastly observing my vow, I shall make arrangements for many sacrifices, creating the articles I want by thought alone (or fiats of my will).'
166:1 Probably, the sense is this: If a Brahmana produced extraordinary results by his penances, a portion of his penances was supposed to be destroyed. The Rishis did not like that any portion of Agastya's penances should be spent for completing his sacrifice.
167:1 It is difficult to resist the conviction that as much of this section as relates to the mongoose is an interpolation. The Brahmanas could not bear the idea of a sacrifice with such profusion of gifts, as that of Yudhishthira, being censurable. Hence the invention about the transformation of the mongoose. Truly speaking, the doctrine is noble of the gift of a small quantity of barley made under the circumstances being superior in point of merit to even a Horse-sacrifice performed by a king with gifts in profusion made to the Brahmanas.

 

 

Book 14
Chapter 93

 

1 [nakula]
      hanta vo vartayiṣyāmi dānasya paramaṃ phalam
      nyāyalabdhasya sūkṣmasya vipradattasya yad dvijāḥ
  2 dharmakṣetre kurukṣetre dharmajñair bahubhir vṛte
      uñchavṛttir dvijaḥ kaś cit kāpotir abhavat purā
  3 sabhāryaḥ saha putreṇa sa snuṣas tapasi sthitaḥ
      vadhū caturtho vṛddhaḥ sa dharmātmā niyatendriyaḥ
  4 ṣaṣṭhe kāle tadā vipro bhuṅkte taiḥ saha suvrataḥ
      ṣaṣṭhe kāle kadā cic ca tasyāhāro na vidyate
      bhuṅkte 'nyasmin kadā cit sa ṣaṣṭhe kāle dvijottamaḥ
  5 kapota dharmiṇas tasya durbhikṣe sati dāruṇe
      nāvidyata tadā viprāḥ saṃcayas tān nibodhata
      kṣīṇauṣadhi samāvāyo dravyahīno 'bhavat tadā
  6 kāle kāle 'sya saṃprāpte naiva vidyeta bhojanam
      kṣudhā parigatāḥ sarve prātiṣṭhanta tadā tu te
  7 uñchaṃs tadā śuklapakṣe madhyaṃ tapati bhāskare
      uṣṇārtaś ca kṣudhārtaś ca sa vipras tapasi sthitaḥ
      uñcham aprāptavān eva sārdhaṃ parijanena ha
  8 sa tathaiva kṣudhāviṣṭaḥ spṛṣṭvā toyaṃ yathāvidhi
      kṣapayām āsa taṃ kālaṃ kṛcchraprāṇo dvijottamaḥ
  9 atha ṣaṣṭhe gate kāle yavaprastham upārjayat
      yavaprasthaṃ ca te saktūn akurvanta tapasvinaḥ
  10 kṛtapajyāhvikās te tu hutvā vahniṃ yathāvidhi
     kuḍavaṃ kuḍavaṃ sarve vyabhajanta tapasvinaḥ
 11 athāgacchad dvijaḥ kaś cid atithir bhuñjatāṃ tadā
     te taṃ dṛṣṭvātithiṃ tatra prahṛṣṭamanaso 'bhavan
 12 te 'bhivādya sukhapraśnaṃ pṛṣṭvā tam atithiṃ tadā
     viśuddhamanaso dāntāḥ śraddhā damasamanvitāḥ
 13 anasūyavo gatakrodhāḥ sādhavo gatamatsarāḥ
     tyaktamānā jitakrodhā dharmajñā dvijasattamāḥ
 14 sa brahmacaryaṃ svaṃ gotraṃ samākhyāya parasparam
     kuṭīṃ praveśayām āsuḥ kṣudhārtam atithiṃ tadā
 15 idam arghyaṃ ca pādyaṃ ca bṛsī ceyaṃ tavānagha
     śucayaḥ saktavaś ceme niyamopārjitāḥ prabho
 16 pratigṛhṇīṣva bhadraṃ te saktūnāṃ kuḍavaṃ dvijaḥ
     bhakṣayām āsa rājendra na ca tuṣṭiṃ jagāma saḥ
 17 sa uñchavṛttis taṃ prekṣya kṣudhā parigataṃ dvijam
     āhāraṃ cintayām āsa kathaṃ tuṣṭo bhaved iti
 18 tasya bhāryābravīd rājan madbhāgo dīyatām iti
     gacchatv eṣa yathākāmaṃ saṃtuṣṭo dvijasattamaḥ
 19 iti bruvantīṃ tāṃ sādhvīṃ dharmātmā sa dvijarṣabhaḥ
     kṣudhā parigatāṃ jñātvā saktūṃs tān nābhyanandata
 20 jānan vṛddhāṃ kṣudhārtāṃ ca śrāntāṃ glānāṃ tapasvinīm
     tvag asthi bhūtāṃ vepantīṃ tato bhāryām uvāca tām
 21 api kīṭa pataṃgānāṃ mṛgāṇāṃ caiva śobhane
     striyo rakṣyāś ca poṣyāś ca naivaṃ tvaṃ vaktum arhasi
 22 anukampito naro nāryā puṣṭo rakṣitaiva ca
     prapated yaśaso dīptān na ca lokān avāpnuyāt
 23 ity uktā sā tataḥ prāha dharmārthau nau samau dvija
     saktu prasthacaturbhāgaṃ gṛhāṇemaṃ prasīda me
 24 satyaṃ ratiś ca dharmaś ca svargaś ca guṇanirjitaḥ
     strīṇāṃ patisamādhīnaṃ kāṅkṣitaṃ ca dvijottama
 25 ṛtur mātuḥ pitur bījaṃ daivataṃ paramaṃ patiḥ
     bhartuḥ prasādāt strīṇāṃ vai ratiḥ putraphalaṃ tathām
 26 pālanād dhi patis tvaṃ me bhartāsi bharaṇān mama
     putra pradānād varadas tasmāt saktūn gṛhāṇa me
 27 jarā parigato vṛddhaḥ kṣudhārtho durbalo bhṛśam
     upavāsapariśrānto yadā tvam api karśitaḥ
 28 ity uktaḥ sa tayā saktūn pragṛhyedaṃ vaco 'bravīt
     dvija saktūn imān bhūyaḥ pratigṛhṇīṣva sattama
 29 sa tān pragṛhya bhuktvā ca na tuṣṭim agamad dvijaḥ
     tam uñchavṛttir ālakṣya tataś cintāparo 'bhavat
 30 [putra]
     saktūn imān pragṛhya tvaṃ dehi viprāya sattama
     ity evaṃ sukṛtaṃ manye tasmād etat karomy aham
 31 bhavān hi paripālyo me sarvayatnair dvijottama
     sādhūnāṃ kāṅkṣitaṃ hy etat pitur vṛddhasya poṣaṇam
 32 putrārtho vihito hy eṣa sthāvirye paripālanam
     śrutir eṣā hi viprarṣe triṣu lokeṣu viśrutā
 33 prāṇadhāraṇa mātreṇa śakyaṃ kartuṃ tapas tvayā
     prāṇo hi paramo dharmaḥ sthito deheṣu dehinām
 34 [pitā]
     api varṣasahasrī tvaṃ bāla eva mato mama
     utpādya putraṃ hi pitā kṛtakṛtyo bhavaty uta
 35 bālānāṃ kṣud balavatī jānāmy etad ahaṃ vibho
     vṛddho 'haṃ dhārayiṣyāmi tvaṃ balī bhava putraka
 36 jīrṇena vayasā putra na mā kṣud bādhate 'pi ca
     dīrghakālaṃ tapas taptaṃ na me maraṇato bhayam
 37 [putra]
     apatyam asmi te putras trāṇāt putro hi viśrutaḥ
     ātmā putraḥ smṛtas tasmāt trāhy ātmānam ihātmanā
 38 [pitā]
     rūpeṇa sadṛśas tvaṃ me śīlena ca damena ca
     parīkṣitaś ca bahudhā saktūn ādadmi te tataḥ
 39 ity uktvādāya tān saktūn prītātmā dvijasattamaḥ
     prahasann iva viprāya sa tasmai pradadau tadā
 40 bhuktvā tān api saktūn sa naiva tuṣṭo babhūva ha
     uñchavṛttis tu savrīḍo babhūva dvijasattamaḥ
 41 taṃ vai vadhūḥ sthitā sādhvī brāhmaṇa priyakāmyayā
     saktūn ādāya saṃhṛṣṭā guruṃ taṃ vākyam abravīt
 42 saṃtānāt tava saṃtānaṃ mama vipra bhaviṣyati
     saktūn imān atithaye gṛhītvā tvaṃ prayaccha me
 43 tava prasava nirvṛtyā mama lokāḥ kilākṣayāḥ
     pautreṇa tān avāpnoti yatra gatvā na śocati
 44 dharmādyā hi yathā tretā vahni tretā tathaiva ca
     tathaiva putrapautrāṇāṃ svarge tretā kilākṣayā
 45 pitṝṃs trāṇāt tārayati putra ity anuśuśruma
     putrapautraiś ca niyataṃ sādhu lokān upāśnute
 46 [ṣvaṣura]
     vātātapaviśīrṇāṅgīṃ tvāṃ vivarṇāṃ nirīkṣya vai
     karśitāṃ suvratācāre kṣudhā vihvalacetasam
 47 kathaṃ saktūn grahīṣyāmi bhūtvā dharmopaghātakaḥ
     kalyāṇa vṛtte kalyāṇi naivaṃ tvaṃ vaktum arhasi
 48 ṣaṣṭhe kāle vratavatīṃ śīlaśaucasamanvitām
     kṛcchravṛttiṃ nirāhārāṃ drakṣyāmi tvāṃ kathaṃ nv aham
 49 bālā kṣudhārtā nārī ca rakṣyā tvaṃ satataṃ mayā
     upavāsapariśrāntā tvaṃ hi bāndhavanandinī
 50 [snusā]
     guror mama gurus tvaṃ vai yato daivatadaivatam
     devātidevas tasmāt tvaṃ saktūn ādatsva me vibho
 51 dehaḥ prāṇaś ca dharmaś ca śuśrūṣārtham idaṃ guroḥ
     tava vipra prasādena lokān prāpsyāmy abhīpsitān
 52 avekṣyā iti kṛtvā tvaṃ dṛḍhabhaktyeti vā dvija
     cintyā mameyam iti vā saktūn ādātum arhasi
 53 [ṣvaṣura]
     anena nityaṃ sādhvī tvaṃ śīlavṛttena śobhase
     yā tvaṃ dharmavratopetā guruvṛttim avekṣase
 54 tasmāt saktūn grahīṣyāmi vadhūr nārhasi vañcanām
     gaṇayitvā mahābhāge tvaṃ hi dharmabhṛtāṃ varā
 55 ity uktvā tān upādāya saktūn prādād dvijātaye
     tatas tuṣṭo 'bhavad vipras tasya sādhor mahātmanaḥ
 56 prītātmā sa tu taṃ vākyam idam āha dvijarṣabham
     vāgmī tadā dvijaśreṣṭho dharmaḥ puruṣavigrahaḥ
 57 śuddhena tava dānena nyāyopāttena yatnataḥ
     yathāśakti vimuktena prīto 'smi dvijasattama
 58 aho dānaṃ ghuṣyate te svarge svarganivāsibhiḥ
     gaganāt puṣpavarṣaṃ ca paśyasva patitaṃ bhuvi
 59 surarṣidevagandharvā ye ca devapuraḥsarāḥ
     stuvanto devadūtāś ca sthitā dānena vismitāḥ
 60 brahmarṣayo vimānasthā brahmalokagatāś ca ye
     kāṅkṣante darśanaṃ tubhyaṃ divaṃ gaccha dvijarṣabha
 61 pitṛlokagatāḥ sarve tāritāḥ pitaras tvayā
     anāgatāś ca bahavaḥ subahūni yugāni ca
 62 brahmacaryeṇa yajñena dānena tapasā tathā
     agahvareṇa dharmeṇa tasmād gaccha divaṃ dvija
 63 śraddhayā parayā yas tvaṃ tapaś carasi suvrata
     tasmād devās tavānena prītā dvija varottama
 64 sarvasvam etad yasmāt te tyaktaṃ śuddhena cetasā
     kṛcchrakāle tataḥ svargo jito 'yaṃ tava karmaṇā
 65 kṣudhā nirṇudati prajñāṃ dharmyaṃ buddhiṃ vyapohati
     kṣudhā parigata jñāno dhṛtiṃ tyajati caiva ha
 66 bubhukṣāṃ jayate yas tu sasvargaṃ jayate dhruvam
     yadā dānarucir bhavati tadā dharmo na sīdati
 67 anavekṣya sutasnehaṃ kalatrasneham eva ca
     dharmam eva guruṃ jñātvā tṛṣṇā na gaṇitā tvayā
 68 dravyāgamo nṛṇāṃ sūkṣmaḥ pātre dānaṃ tataḥ param
     kālaḥ parataro dānāc chraddhā cāpi tataḥ parā
 69 svargadvāraṃ susūkṣmaṃ hi narair mohān na dṛśyate
     svargārgalaṃ lobhabījaṃ rāgaguptaṃ durāsadam
 70 tat tu paśyanti puruṣā jitakrodhā jitendriyāḥ
     brāhmaṇās tapasā yuktā yathāśakti pradāyinaḥ
 71 sahasraśaktiś ca śataṃ śataśaktir daśāpi ca
     dadyād apaś ca yaḥ śaktyā sarve tulyaphalāḥ smṛtāḥ
 72 ranti devā hi nṛpatir apaḥ prādād akiṃcanaḥ
     śuddhena manasā vipra nākapṛṣṭhaṃ tato gataḥ
 73 na dharmaḥ prīyate tāta dānair dattair mahāphalaiḥ
     nyāyalabdhair yathā sūkṣmaiḥ śraddhā pūtaiḥ sa tuṣyati
 74 gopradāna sahasrāṇi dvijebhyo 'dān nṛgo nṛpaḥ
     ekāṃ dattvā sa pārakyāṃ narakaṃ samavāptavān
 75 ātmamāṃsa pradānena śibir auśīnaro nṛpaḥ
     prāpya puṇyakṛtāṁl lokān modate divi suvrataḥ
 76 vibhave na nṛṇāṃ puṇyaṃ svaśaktyā svar jitaṃ satām
     na yajñair vividhair vipra yathānyāyena saṃcitaiḥ
 77 krodho dānaphalaṃ hanti lobhāt svargaṃ na gacchati
     nyāyavṛttir hi tapasā dānavit svargam aśnute
 78 na rājasūryair bahubhir iṣṭvā vipuladakṣiṇaiḥ
     na cāśvamedhair bahubhiḥ phalaṃ samam idaṃ tavam
 79 saktu prasthena hi jito brahmalokas tvayānagha
     virajo brahmabhavanaṃ gaccha vipra yathecchakam
 80 sarveṣāṃ vo dvijaśreṣṭha divyaṃ yānam upasthitam
     ārohata yathākāmaṃ dharmo 'smi dvija paśya mām
 81 pāvito hi tvayā deho loke kīrtiḥ sthirā ca te
     sabhāryaḥ saha putraś ca sa snuṣaś ca divaṃ vraja
 82 ity uktavākyo dharmeṇa yānam āruhya sa dvijaḥ
     sabhāryaḥ sa sutaś cāpi sa snuṣaś ca divaṃ yayau
 83 tasmin vipre gate svargaṃ sa sute sa snuṣe tadā
     bhāryā caturthe dharmajñe tato 'haṃ niḥsṛto bilāt
 84 tatas tu saktu gandhena kledena salilasya ca
     divyapuṣpāvamardāc ca sādhor dānalabaiś ca taiḥ
     viprasya tapasā tasya śirome kāñcanī kṛtam
 85 tasya satyābhisaṃdhasya sūkṣmadānena caiva ha
     śarīrārdhaṃ ca me viprāḥ śātakumbhamayaṃ kṛtam
     paśyatedaṃ suvipulaṃ tapasā tasya dhīmataḥ
 86 katham evaṃvidhaṃ me syād anyat pārśvam iti dvijāḥ
     tapovanāni yajñāṃś ca hṛṣṭo 'bhyemi punaḥ punaḥ
 87 yajñaṃ tv aham imaṃ śrutvā kururājasya dhīmataḥ
     āśayā parayā prāpto na cāhaṃ kāñcanī kṛtaḥ
 88 tato mayoktaṃ tad vākyaṃ prahasya dvijasattamāḥ
     saktu prasthena yajño 'yaṃ saṃmito neti sarvathā
 89 saktu prasthalavais tair hi tadāhaṃ kāñcanī kṛtaḥ
     na hi yajño mahān eṣa sadṛśas tair mato mama
 90 [v]
     ity uktvā nakulaḥ sarvān yajñe dvija varāṃs tadā
     jagāmādarśanaṃ rājan viprās te ca yayur gṛhān
 91 etat te sarvam ākhyātaṃ mayā parapuraṃjaya
     yad āścaryam abhūt tasmin vājimedhe mahākratau
 92 na vismayas te nṛpate yajñe kāryaḥ kathaṃ cana
     ṛṣikoṭo sahasrāṇi tapobhir ye divaṃ gatāḥ
 93 adrohaḥ sarvabhūteṣu saṃtoṣaḥ śīlam ārjavam
     tapo damaś ca satyaṃ ca dānaṃ ceti samaṃ matam

 

 

Book 14
Chapter 94

 

 

 

1 [j]
      yajñe saktā nṛpatayas tapaḥ saktā maharṣayaḥ
      śānti vyavasitā viprāḥ śamo dama iti prabho
  2 tasmād yajñaphalais tulyaṃ na kiṃ cid iha vidyate
      iti me vartate buddhis tathā caitad asaṃśayam
  3 yajñair iṣṭvā hi bahavo rājāno dvijasattama
      iha kīrtiṃ parāṃ prāpya pretya svargam ito gatāḥ
  4 devarājaḥ sahasrākṣaḥ kratubhir bhūridakṣiṇaiḥ
      devarājyaṃ mahātejāḥ prāptavān akhilaṃ vibhuḥ
  5 yathā yudhiṣṭhiro rājā bhīmārjunapuraḥ saraḥ
      sadṛśo devarājena samṛddhyā vikrameṇa ca
  6 atha kasmāt sa nakulo garhayām āsa taṃ kratum
      aśvamedhaṃ mahāyajñaṃ rājñas tasya mahātmanaḥ
  7 [v]
      yajñasya vidhim agryaṃ vai phalaṃ caiva nararṣabha
      gadataḥ śṛṇu me rājan yathāvad iha bhārata
  8 purā śakrasya yajataḥ sarva ūcur maharṣayaḥ
      ṛtvikṣu karma vyagreṣu vitato yajñakarmaṇi
  9 hūyamāne tathā vahnau hotre bahuguṇānvite
      deveṣv āhūyamāneṣu sthiteṣu paramarṣiṣu
  10 supratītais tadā vipraiḥ svāgamaiḥ susvanair nṛpa
     aśrāntaiś cāpi laghubhir adhvaryu vṛṣabhais tathā
 11 ālambha samaye tasmin gṛhīteṣu paśuṣv atha
     maharṣayo mahārāja saṃbabhūvuḥ kṛpānvitāḥ
 12 tato dīnān paśūn dṛṣṭvā ṛṣayas te tapodhanāḥ
     ūcuḥ śakraṃ samāgamya nāyaṃ yajñavidhiḥ śubhaḥ
 13 apavijñānam etat te mahāntaṃ dharmam icchataḥ
     na hi yajñe paśugaṇā vidhidṛṣṭāḥ puraṃdara
 14 dharmopaghātakas tv eṣa samārambhas tava prabho
     nāyaṃ dharmakṛto dharmo na hiṃsā dharma ucyate
 15 āgamenaiva te yajñaṃ kurvantu yadi hecchasi
     vidhidṛṣṭena yajñena dharmas te sumahān bhavet
 16 yaja bījaiḥ sahasrākṣa trivarṣa paramoṣitaiḥ
     eṣa dharmo mahāñ śakra cintyamāno 'dhigamyate
 17 śatakratus tu tad vākyam ṛṣibhis tattvadarśibhiḥ
     uktaṃ na pratijagrāha mānamohavaśānugaḥ
 18 teṣāṃ vivādaḥ sumahāñ jajñe śakra maharṣiṇām
     jaṅgamaiḥ sthāvarair vāpi yaṣṭavyam iti bhārata
 19 te tu khinnā vivādena ṛṣayas tattvadarśinaḥ
     tataḥ saṃdhāya śakreṇa papracchur nṛpatiṃ vasum
 20 mahābhāga kathaṃ yajñeṣv āgamo nṛpate smṛtaḥ
     yaṣṭavyaṃ paśubhir medhyair atho bījair ajair api
 21 tac chrutvā tu vacas teṣām avicārya balābalam
     yathopanītair yaṣṭavyam iti provāca pārthivaḥ
 22 evam uktvā sa nṛpatiḥ praviveśa rasātalam
     uktveha vitathaṃ rājaṃś cedīnām īśvaraḥ prabhuḥ
 23 anyāyopagataṃ dravyam atītaṃ yo hy apaṇḍitaḥ
     dharmābhikāṅkṣī yajate na dharmaphalam aśnute
 24 dharmavaitaṃsiko yas tu pāpātmā puruṣas tathā
     dadāti dānaṃ viprebhyo lokaviśvāsa kārakam
 25 pāpena karmaṇā vipro dhanaṃ labdhvā niraṅkuśaḥ
     rāgamohānvitaḥ so 'nte kaluṣāṃ gatim āpnute
 26 tena dattāni dānāni pāpena hatabuddhinā
     tāni sattvam anāsādya naśyanti vipulāny api
 27 tasyādharmapravṛttasya hiṃsakasya durātmanaḥ
     dāne na kīrtir bhavati pretya ceha ca durmateḥ
 28 api saṃcayabuddhir hi lobhamohavaśaṃ gataḥ
     udvejayati bhūtāni hiṃsayā pāpacetanaḥ
 29 evaṃ labdhvā dhanaṃ lobhād yajate yo dadāti ca
     sa kṛtvā karmaṇā tena na sidhyati durāgamāt
 30 uñchaṃ mūlaṃ phalaṃ śākam udapātraṃ tapodhanāḥ
     dānaṃ vibhavato dattvā narāḥ svar yānti dharmiṇaḥ
 31 eṣa dharmo mahāṃs tyāgo dānaṃ bhūtadayā tathā
     brahmacaryaṃ tathā satyam anukrośo dhṛtiḥ kṣamā
     sanātanasya dharmasya mūlam etat sanātanam
 32 śrūyante hi purā viprā viśvāmitrādayo nṛpāḥ
     viśvāmitro 'sitaś caiva janakaś ca mahīpatiḥ
     kakṣasenārṣṭiṣeṇo ca sindhudvīpaś ca pārthivaḥ
 33 ete cānye ca bahavaḥ siddhiṃ paramikāṃ gatāḥ
     nṛpāḥ satyaś ca dānaś ca nyāyalabdhais tapodhanāḥ
 34 brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrā ye cāśritās tapaḥ
     dānadharmāgninā śuddhās te svargaṃ yānti bhārata

 

 

Book 14
Chapter 95

 

 

 

1 [j]
      dharmāgatena tyāgena bhagavan sarvam asti cet
      etan me sarvam ācakṣva kuśalo hy asi bhāṣitum
  2 tatoñchavṛtter yadvṛttaṃ saktu dāne phalaṃ mahat
      kathitaṃ me mahad brahmaṃs tathyam etad asaṃśayam
  3 kathaṃ hi sarvayajñeṣu niścayaḥ paramo bhavet
      etad arhasi me vaktuṃ nikhilena dvijarṣabha
  4 atrāpy udāharantīmam itihāsaṃ purātanam
      agastyasya mayā yajñe purāvṛttam ariṃdama
  5 purāgastyo mahātejā dīkṣāṃ dvādaśa vārṣikīm
      praviveśa mahārāja sarvabhūtahite rataḥ
  6 tatrāgnikalpā hotāra āsan satre mahātmanaḥ
      mūlāhārā nirāhārāḥ sāśma kuṭṭā marīcipāḥ
  7 parighṛṣṭikā vaighasikāḥ saṃprakṣālās tathaiva ca
      yatayo bhikṣavaś cātra babhūvuḥ paryavasthitāḥ
  8 sarve pratyakṣadharmāṇo jitakrodhā jitendriyāḥ
      dame sthitāś ca te sarve dambhamohavivarjitāḥ
  9 vṛtte śuddhe sthitā nityam indriyaiś cāpy avāhitāḥ
      upāsate sma taṃ yajñaṃ bhuñjānās te maharṣayaḥ
  10 yathāśaktyā bhagavatā tadannaṃ samupārjitam
     tasmin satre tu yat kiṃ cid ayogyaṃ tatra nābhavat
     tathā hy anekair munibhir mahāntaḥ kratavaḥ kṛtāḥ
 11 evaṃvidhes tv agastyasya vartamāne mahādhvare
     na vavarṣa sahasrākṣas tadā bharatasattama
 12 tataḥ karmāntare rājann agastyasya mahātmanaḥ
     katheyam abhinirvṛttā munīnāṃ bhāvitātmanām
 13 agastyo yajamāno 'sau dadāty annaṃ vimatsaraḥ
     na ca varṣati parjanyaḥ katham annaṃ bhaviṣyati
 14 satraṃ cedaṃ mahad viprā muner dvādaśa vārṣikam
     na varṣiṣyati devaś ca varṣāṇy etāni dvādaśa
 15 etad bhavantaḥ saṃcintya maharṣer asya dhīmataḥ
     agastyasyātitapasaḥ kartum arhanty anugraham
 16 ity evam ukte vacane tato 'gastyaḥ pratāpavān
     provācedaṃ vaco vāgmī prasādya śirasā munīn
 17 yadi dvādaśa varṣāṇi na varṣiṣyati vāsavaḥ
     cintā yajñaṃ kariṣyāmi vidhir eṣa sanātanaḥ
 18 yadi dvādaśa varṣāṇi na varṣiṣyati vāsavaḥ
     vyāyāmenāhariṣyāmi yajñān anyān ativratān
 19 bījayajño mayāyaṃ vai bahuvarṣasamācitaḥ
     bījaiḥ kṛtaiḥ kariṣye ca nātra vighno bhaviṣyati
 20 nedaṃ śakyaṃ vṛthā kartuṃ mama satraṃ kathaṃ cana
     varṣiṣyatīha vā devo na vā devo bhaviṣyati
 21 atha vābhyarthanām indraḥ kuryān na tv iha kāmataḥ
     svayam indro bhaviṣyāmi jīvayiṣyāmi ca prajāḥ
 22 yo yad āhārajātaś ca sa tathaiva bhaviṣyati
     viśeṣaṃ caiva kartāsmi punaḥ punar atīva hi
 23 adyeha svarṇam abhyetu yac cānyad vasu durlabham
     triṣu lokeṣu yac cāsti tad ihāgacchatāṃ svayam
 24 divyāś cāpsarasāṃ saṃghāḥ sa gandharvāḥ sa kiṃnarāḥ
     viśvāvasuś ca ye cānye te 'py upāsantu vaḥ sadā
 25 uttarebhyaḥ kurubhyaś ca yat kiṃ cid vasu vidyate
     sarvaṃ tad iha yajñe me svayam evopatiṣṭhatu
     svargaṃ svargasadaś caiva dharmaś ca svayam eva tu
 26 ity ukte sarvam evaitad abhavat tasya dhīmataḥ
     tatas te munayo dṛṣṭvā munes tasya tapobalam
     vismitā vacanaṃ prāhur idaṃ sarve mahārthavat
 27 prītāḥ sma tava vākyena na tv icchāmas tapo vyayam
     svair eva yajñais tuṣṭāḥ smo nyāyenecchāmahe vayam
 28 yajñān dīkṣās tathā homān yac cānyan mṛgayāmahe
     tan no 'stu svakṛtair yajñair nānyato mṛgayāmahe
 29 nyāyenopārjitāhārāḥ svakarmaniratā vayam
     vedāś ca brahmacaryeṇa nyāyataḥ prārthayāmahe
 30 nyāyenottara kālaṃ ca gṛhebhyo niḥsṛtā vayam
     dharmadṛṣṭair vidhid vārais tapas tapsyāmahe vayam
 31 bhavataḥ samyag eṣā hi buddhir hiṃsā vivarjitā
     evām ahiṃsāṃ yajñeṣu brūyās tvaṃ satataṃ prabho
 32 prītās tato bhaviṣyāmo vayaṃ dvija varottama
     visarjitāḥ samāptau ca satrād asmād vrajāmahe
 33 [v]
     tathā kathayatām eva devarājaḥ puraṃdaraḥ
     vavarṣa sumahātejā dṛṣṭvā tasya tapobalam
 34 asamāptau ca yajñasya tasyāmita parākramaḥ
     nikāmavarṣī devendro babhūva janamejaya
 35 prasādayām āsa ca tam agastyaṃ tridaśeśvaraḥ
     svayam abhyetya rājarṣe puraskṛtya bṛhaspatim
 36 tato yajñasamāptau tān visasarja mahāmunīn
     agastyaḥ paramaprītaḥ pūjayitvā yathāvidhi

 

 

Book 14
Chapter 96

 

 

1 [j]
      ko 'sau nakula rūpeṇa śirasā kāñcanena vai
      prāha mānuṣavad vācam etat pṛṣṭo vadasva me
  2 [v]
      etat pūrvaṃ na pṛṣṭo 'haṃ na cāsmābhiḥ prabhāṣitam
      śrūyatāṃ nakulo yo 'sau yathā vāg asya mānuṣī
  3 śrāddhaṃ saṃkalpayām āsa jamadagniḥ purā kila
      homadhenus tam āgāc ca svayaṃ cāpi dudoha tām
  4 tat kṣīraṃ sthāpayām āsa nave bhāṇḍe dṛḍhe śucau
      tac ca krodhaḥ svarūpeṇa piṭharaṃ paryavartayat
  5 jijñāsus tam ṛṣiśreṣṭhaṃ kiṃ kuryād vipriye kṛte
      iti saṃcintya durmedhā dharṣayām āsa tat payaḥ
  6 tam ājñāya muniḥ krodhaṃ naivāsya cukupe tataḥ
      sa tu krodhas tam āhedaṃ prāñjalir mūrtimān sthitaḥ
  7 jito 'smīti bhṛguśreṣṭha bhṛgavo hy atiroṣaṇāḥ
      loke mithyā pravādo 'yaṃ yat tvayāsmi parājitaḥ
  8 so 'haṃ tvayi sthito hy adya kṣamāvati mahātmani
      bibhemi tapasaḥ sādho prasādaṃ kuru me vibho
  9 [j]
      sākṣād dṛṣṭo 'si me krodha gaccha tvaṃ vigatajvaraḥ
      na mamāpakṛtaṃ te 'dya na manyur vidyate mama
  10 yān uddhiśya tu saṃkalpaḥ payaso 'sya kṛto mayā
     pitaras te mahābhāgās tebhyo budhyasva gamyatām
 11 ity ukto jātasaṃtrāsaḥ sa tatrāntar adhīyata
     pitṝṇām abhiṣaṅgāt tu nakulatvam upāgataḥ
 12 sa tān prasādayām āsa śāpasyānto bhaved iti
     taiś cāpy ukto yadā dharmaṃ kṣepsyase mokṣyase tadā
 13 taiś cokto yajñiyān deśān dharmāraṇyāni caiva ha
     jugupsan paridhāvan sa yajñaṃ taṃ samupāsadat
 14 dharmaputram athākṣipya saktu prasthena tena saḥ
     muktaḥ śāpāt tataḥ krodho dharmo hy āsīd yudhiṣṭhiraḥ
 15 evam etat tadā vṛttaṃ tasya yajñe mahātmanaḥ
     paśyatāṃ cāpi nas tatra nakulo 'ntarhitas tadā

 

 

End of Aswamedha Parva

 

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