8. Book 05 · Udyoga Parva — The Book of the Effort (part 1 of 2)

5.1.1

वैशंपायन उवाच
कृत्वा विवाहं तु कुरुप्रवीरा;स्तदाभिमन्योर्मुदितस्वपक्षाः
विश्रम्य चत्वार्युषसः प्रतीताः; सभां विराटस्य ततोऽभिजग्मुः

5.1.2

सभा तु सा मत्स्यपतेः समृद्धा; मणिप्रवेकोत्तमरत्नचित्रा
न्यस्तासना माल्यवती सुगन्धा; तामभ्ययुस्ते नरराजवर्याः

5.1.3

अथासनान्याविशतां पुरस्ता;दुभौ विराटद्रुपदौ नरेन्द्रौ
वृद्धश्च मान्यः पृथिवीपतीनां; पितामहो रामजनार्दनाभ्याम्

5.1.4

पाञ्चालराजस्य समीपतस्तु; शिनिप्रवीरः सहरौहिणेयः
मत्स्यस्य राज्ञस्तु सुसंनिकृष्टौ; जनार्दनश्चैव युधिष्ठिरश्च

5.1.5

सुताश्च सर्वे द्रुपदस्य राज्ञो; भीमार्जुनौ माद्रवतीसुतौ च
प्रद्युम्नसाम्बौ च युधि प्रवीरौ; विराटपुत्रश्च सहाभिमन्युः

5.1.6

सर्वे च शूराः पितृभिः समाना; वीर्येण रूपेण बलेन चैव
उपाविशन्द्रौपदेयाः कुमाराः; सुवर्णचित्रेषु वरासनेषु

5.1.7

तथोपविष्टेषु महारथेषु; विभ्राजमानाम्बरभूषणेषु
रराज सा राजवती समृद्धा; ग्रहैरिव द्यौर्विमलैरुपेता

5.1.8

ततः कथास्ते समवाययुक्ताः; कृत्वा विचित्राः पुरुषप्रवीराः
तस्थुर्मुहूर्तं परिचिन्तयन्तः; कृष्णं नृपास्ते समुदीक्षमाणाः

5.1.9

कथान्तमासाद्य च माधवेन; संघट्टिताः पाण्डवकार्यहेतोः
ते राजसिंहाः सहिता ह्यशृण्व;न्वाक्यं महार्थं च महोदयं च

5.1.10

कृष्ण उवाच
सर्वैर्भवद्भिर्विदितं यथायं; युधिष्ठिरः सौबलेनाक्षवत्याम्
जितो निकृत्यापहृतं च राज्यं; पुनः प्रवासे समयः कृतश्च

5.1.11

शक्तैर्विजेतुं तरसा महीं च; सत्ये स्थितैस्तच्चरितं यथावत्
पाण्डोः सुतैस्तद्व्रतमुग्ररूपं; वर्षाणि षट्सप्त च भारताग्र्यैः

5.1.12

त्रयोदशश्चैव सुदुस्तरोऽय;मज्ञायमानैर्भवतां समीपे
क्लेशानसह्यांश्च तितिक्षमाणै;र्यथोषितं तद्विदितं च सर्वम्

5.1.13

एवं गते धर्मसुतस्य राज्ञो; दुर्योधनस्यापि च यद्धितं स्यात्
तच्चिन्तयध्वं कुरुपाण्डवानां; धर्म्यं च युक्तं च यशस्करं च

5.1.14

अधर्मयुक्तं च न कामयेत; राज्यं सुराणामपि धर्मराजः
धर्मार्थयुक्तं च महीपतित्वं; ग्रामेऽपि कस्मिंश्चिदयं बुभूषेत्

5.1.15

पित्र्यं हि राज्यं विदितं नृपाणां; यथापकृष्टं धृतराष्ट्रपुत्रैः
मिथ्योपचारेण तथाप्यनेन; कृच्छ्रं महत्प्राप्तमसह्यरूपम्

5.1.16

न चापि पार्थो विजितो रणे तैः; स्वतेजसा धृतराष्ट्रस्य पुत्रैः
तथापि राजा सहितः सुहृद्भि;रभीप्सतेऽनामयमेव तेषाम्

5.1.17

यत्तत्स्वयं पाण्डुसुतैर्विजित्य; समाहृतं भूमिपतीन्निपीड्य
तत्प्रार्थयन्ते पुरुषप्रवीराः; कुन्तीसुता माद्रवतीसुतौ च

5.1.18

बालास्त्विमे तैर्विविधैरुपायैः; संप्रार्थिता हन्तुममित्रसाहाः
राज्यं जिहीर्षद्भिरसद्भिरुग्रैः; सर्वं च तद्वो विदितं यथावत्

5.1.19

तेषां च लोभं प्रसमीक्ष्य वृद्धं; धर्मात्मतां चापि युधिष्ठिरस्य
संबन्धितां चापि समीक्ष्य तेषां; मतिं कुरुध्वं सहिताः पृथक्च

5.1.20

इमे च सत्येऽभिरताः सदैव; तं पारयित्वा समयं यथावत्
अतोऽन्यथा तैरुपचर्यमाणा; हन्युः समेतान्धृतराष्ट्रपुत्रान्

5.1.21

तैर्विप्रकारं च निशम्य राज्ञः; सुहृज्जनास्तान्परिवारयेयुः
युद्धेन बाधेयुरिमांस्तथैव; तैर्वध्यमाना युधि तांश्च हन्युः

5.1.22

तथापि नेमेऽल्पतया समर्था;स्तेषां जयायेति भवेन्मतं वः
समेत्य सर्वे सहिताः सुहृद्भि;स्तेषां विनाशाय यतेयुरेव

5.1.23

दुर्योधनस्यापि मतं यथाव;न्न ज्ञायते किं नु करिष्यतीति
अज्ञायमाने च मते परस्य; किं स्यात्समारभ्यतमं मतं वः

5.1.24

तस्मादितो गच्छतु धर्मशीलः; शुचिः कुलीनः पुरुषोऽप्रमत्तः
दूतः समर्थः प्रशमाय तेषां; राज्यार्धदानाय युधिष्ठिरस्य

5.1.25

निशम्य वाक्यं तु जनार्दनस्य; धर्मार्थयुक्तं मधुरं समं च
समाददे वाक्यमथाग्रजोऽस्य; संपूज्य वाक्यं तदतीव राजन्

Translation — Kisari Mohan Ganguli

OM! HAVING BOWED down to Narayana, and Nara the most exalted of male beings, and also to the goddess Saraswati, must the word Jaya be uttered.

"Vaisampayana said, 'Then those valiant descendants of Kuru, who belonged to the same party (with Virata), having joyfully celebrated the nuptials of Abhimanyu and rested themselves that night, presented themselves at dawn, well pleased, in the court of Virata, And the chamber of the king of the Matsya was full of riches, and variegated with choice gems and precious stones, with seats methodically arranged, adorned with garlands, and filled with fragrance. And those mighty monarchs of men all came to that place, And on the seats in front sat the two kings Virata and Drupada. And the revered and aged rulers of the earth, and Valarama and Krishna along with their father, all sat there. And close to the king of Panchala was seated the great hero of the race of Sini, together with the son of Rohini. And side by side with the king of the Matsya sat Krishna and Yudhishthira, and all the sons of king Drupada, and Bhima and Arjuna, and the two sons of Madri, and Pradyumna and Samva, both valiant in battle, and Abhimanyu with Virata's sons. And those princes, the sons of Draupadi, rivalling their fathers in valour, strength, grace, and prowess, sat upon excellent seats inlaid with gold. And when those mighty heroes wearing shining ornaments and robes had set themselves down, that gorgeous assembly of kings looked beautiful like the firmament spangled with resplendent stars. And those valiant men, assembled together, having conversed with one another upon various topics, remained for some time in a pensive mood, with their eyes fixed upon Krishna. And at the end of their talk, Krishna drew their attention to the affairs of the Pandavas. And those powerful kings together listened to Krishna's speech, pregnant and lofty. And Krishna said, It is known to you all, how this Yudhishthira was deceitfully defeated at dice by the son of Suvala, and how he was robbed of his kingdom and how a stipulation was made by him concerning his exile in the forest. And capable as they were of conquering the earth by force, the sons of Pandu remained firm in their plighted faith. And

accordingly for six and seven years these incomparable men accomplished the cruel task imposed upon them. And this last, the thirteenth year, was exceedingly hard for them to pass. Yet unrecognised by any one they have passed it, as known to you, suffering unendurable hardships of various kinds. This is known to you all. These illustrious men have spent the thirteenth year, employed in menial service of others. This being so, it is for you to consider what will be for the good of both Yudhishthira and Duryodhana, and what, as regards the Kurus and the Pandavas, will be consistent with the rules of righteousness and, propriety and what will meet with the approbation of all. The virtuous king Yudhishthira would not unrighteously covet even the celestial kingdom. But righteously he would accept the rule even of a single village. How the sons of Dhritarashtra fraudulently robbed him of his paternal kingdom, and how he hath passed a life of unendurable hardships, are known to all the kings assembled here. The sons of Dhritarashtra are incapable of overcoming by strength Arjuna, the son of Pritha. Nevertheless, king Yudhishthira and his friends have no other desire than the good of Dhritarashtra's son. These brave sons of Kunti, and the two sons of Madri, ask for only what they themselves, achieving victory in battle, had won from the defeated kings. You, no doubt, know full well how those enemies of the Pandavas--with the object of possessing themselves of the kingdom, endeavoured by various means to destroy them, when they were yet mere boys. So wicked and rancorous they were. Consider, how grasping they are and how virtuous Yudhishthira is. Consider also the relationship that exists between them. I beseech you all to consult together and also think separately. The Pandavas have always had a regard for truth. They have fulfilled their promise to the very letter. If now treated wrongfully by the sons of Dhritarashtra, they would slay them all though banded together. They have friends, who, on being informed of their unworthy treatment at the hands of others, would stand by them, engaged in fight with their persecutors, and willingly slay them even if they should lose their own lives for it. If you suppose them to be too few to be capable of winning a victory over their enemies, you must know that united together and followed by their friends, they would, no doubt, try their utmost to destroy those enemies. What Duryodhana thinks is not exactly known, nor what he may do. When the mind of the other side is not known, what opinion can be formed by you as to what is best to be done? Therefore, let a person, virtuous and honest and of respectable birth, and wary,--an able ambassador, set out to beseech them mildly for inducing them to give half the kingdom to Yudhishthira. Having listened to the speech of Krishna, marked by prudence and a regard for virtue and showing a pacific and impartial spirit, his elder brother then addressed the assembly bestowing high encomiums on the words of the younger brother.'"

5.2.1

बलदेव उवाच
श्रुतं भवद्भिर्गदपूर्वजस्य; वाक्यं यथा धर्मवदर्थवच्च
अजातशत्रोश्च हितं हितं च; दुर्योधनस्यापि तथैव राज्ञः

5.2.2

अर्धं हि राज्यस्य विसृज्य वीराः; कुन्तीसुतास्तस्य कृते यतन्ते
प्रदाय चार्धं धृतराष्ट्रपुत्रः; सुखी सहास्माभिरतीव मोदेत्

5.2.3

लब्ध्वा हि राज्यं पुरुषप्रवीराः; सम्यक्प्रवृत्तेषु परेषु चैव
ध्रुवं प्रशान्ताः सुखमाविशेयु;स्तेषां प्रशान्तिश्च हितं प्रजानाम्

5.2.4

दुर्योधनस्यापि मतं च वेत्तुं; वक्तुं च वाक्यानि युधिष्ठिरस्य
प्रियं मम स्याद्यदि तत्र कश्चि;द्व्रजेच्छमार्थं कुरुपाण्डवानाम्

5.2.5

स भीष्ममामन्त्र्य कुरुप्रवीरं; वैचित्रवीर्यं च महानुभावम्
द्रोणं सपुत्रं विदुरं कृपं च; गान्धारराजं च ससूतपुत्रम्

5.2.6

सर्वे च येऽन्ये धृतराष्ट्रपुत्रा; बलप्रधाना निगमप्रधानाः
स्थिताश्च धर्मेषु यथा स्वकेषु; लोकप्रवीराः श्रुतकालवृद्धाः

5.2.7

एतेषु सर्वेषु समागतेषु; पौरेषु वृद्धेषु च संगतेषु
ब्रवीतु वाक्यं प्रणिपातयुक्तं; कुन्तीसुतस्यार्थकरं यथा स्यात्

5.2.8

सर्वास्ववस्थासु च ते न कौट्या;द्ग्रस्तो हि सोऽर्थो बलमाश्रितैस्तैः
प्रियाभ्युपेतस्य युधिष्ठिरस्य; द्यूते प्रमत्तस्य हृतं च राज्यम्

5.2.9

निवार्यमाणश्च कुरुप्रवीरैः; सर्वैः सुहृद्भिर्ह्ययमप्यतज्ज्ञः
गान्धारराजस्य सुतं मताक्षं; समाह्वयेद्देवितुमाजमीढः

5.2.10

दुरोदरास्तत्र सहस्रशोऽन्ये; युधिष्ठिरो यान्विषहेत जेतुम्
उत्सृज्य तान्सौबलमेव चायं; समाह्वयत्तेन जितोऽक्षवत्याम्

5.2.11

स दीव्यमानः प्रतिदेवनेन; अक्षेषु नित्यं सुपराङ्मुखेषु
संरम्भमाणो विजितः प्रसह्य; तत्रापराधः शकुनेर्न कश्चित्

5.2.12

तस्मात्प्रणम्यैव वचो ब्रवीतु; वैचित्रवीर्यं बहुसामयुक्तम्
तथा हि शक्यो धृतराष्ट्रपुत्रः; स्वार्थे नियोक्तुं पुरुषेण तेन

5.2.13

वैशंपायन उवाच
एवं ब्रुवत्येव मधुप्रवीरे; शिनिप्रवीरः सहसोत्पपात
तच्चापि वाक्यं परिनिन्द्य तस्य; समाददे वाक्यमिदं समन्युः

Translation — Kisari Mohan Ganguli

"Baladeva said, 'You have all listened to the speech of him who is the elder brother of Gada, characterised as it is by a sense of virtue and prudence, and salutary alike to Yudhishthira and king Duryodhana. These valiant sons of Kunti are ready to give up half their kingdom, and they make this sacrifice for the sake of Duryodhana. The sons of Dhritarashtra, therefore, should give up half of the kingdom, and should rejoice and be exceedingly happy with us that the quarrel can be so satisfactorily settled. These mighty persons having obtained the kingdom would, no doubt, be pacified and happy, provided the opposite party behave well. For them to be pacified will redound to the welfare of men. And I should be well-pleased if somebody from here, with the view of pacifying both the Kurus and the Pandavas, should undertake a journey and ascertain what is the mind of Duryodhana and explain the views of Yudhishthira. Let him respectfully salute Bhishma the heroic scion of Kuru's race, and the magnanimous son of Vichitravirya, and Drona along with his son, and Vidura and Kripa, and the king of Gandhara, along with the Suta's son. Let him also pay his respects to all the other sons of Dhritarashtra, to all who are renowned for strength and learning, devoted to their proper duties, heroic, and conversant with signs of the times. When all these persons are gathered together and when also the elderly citizens are assembled, let him speak words full of humility and likely to serve the interests of Yudhishthira, At all events, let them not be provoked, for they have taken possession of the kingdom with a strong hand. When Yudhishthira had his throne, he forgot himself by being engaged in gambling and was dispossessed by them of his kingdom. This valiant Kuru, this descendant of Ajamida, Yudhishthira, though not skilled in dice and though dissuaded by all his friends, challenged the son of the king of Gandhara, an adept at dice, to the match. There were then at that place thousands of dice-players whom Yudhishthira could defeat in a match. Taking however, no notice of any of them, he challenged Suvala's son of all men to the game, and so he lost. And although the dice constantly went against him, he would still have Sakuni alone for his opponent. Competing with Sakuni in the play, he sustained a crushing defeat. For this, no blame can attach to Sakuni. Let the messenger make use of words characterised by humility, words intended to conciliate Vichitravirya's son. The messenger may thus bring round Dhritarashtra's son to his own views. Do not seek war with the Kurus; address Duryodhana in only a conciliatory tone, The object may possibly fail to be gained by war, but it may be gained by conciliation, and by this means also it may be gained enduringly.'

"Vaisampayana continued, 'While that valiant scion of Madhu's race was even continuing his speech, the gallant son of the race of Sini suddenly

rose up and indignantly condemned the words of the former by these words of his.'

5.3.1

सात्यकिरुवाच
यादृशः पुरुषस्यात्मा तादृशं संप्रभाषते
यथारूपोऽन्तरात्मा ते तथारूपं प्रभाषसे

5.3.2

सन्ति वै पुरुषाः शूराः सन्ति कापुरुषास्तथा
उभावेतौ दृढौ पक्षौ दृश्येते पुरुषान्प्रति

5.3.3

एकस्मिन्नेव जायेते कुले क्लीबमहारथौ
फलाफलवती शाखे यथैकस्मिन्वनस्पतौ

5.3.4

नाभ्यसूयामि ते वाक्यं ब्रुवतो लाङ्गलध्वज
ये तु शृण्वन्ति ते वाक्यं तानसूयामि माधव

5.3.5

कथं हि धर्मराजस्य दोषमल्पमपि ब्रुवन्
लभते परिषन्मध्ये व्याहर्तुमकुतोभयः

5.3.6

समाहूय महात्मानं जितवन्तोऽक्षकोविदाः
अनक्षज्ञं यथाश्रद्धं तेषु धर्मजयः कुतः

5.3.7

यदि कुन्तीसुतं गेहे क्रीडन्तं भ्रातृभिः सह
अभिगम्य जयेयुस्ते तत्तेषां धर्मतो भवेत्

5.3.8

समाहूय तु राजानं क्षत्रधर्मरतं सदा
निकृत्या जितवन्तस्ते किं नु तेषां परं शुभम्

5.3.9

कथं प्रणिपतेच्चायमिह कृत्वा पणं परम्
वनवासाद्विमुक्तस्तु प्राप्तः पैतामहं पदम्

5.3.10

यद्ययं परवित्तानि कामयेत युधिष्ठिरः
एवमप्ययमत्यन्तं परान्नार्हति याचितुम्

5.3.11

कथं च धर्मयुक्तास्ते न च राज्यं जिहीर्षवः
निवृत्तवासान्कौन्तेयान्य आहुर्विदिता इति

5.3.12

अनुनीता हि भीष्मेण द्रोणेन च महात्मना
न व्यवस्यन्ति पाण्डूनां प्रदातुं पैतृकं वसु

5.3.13

अहं तु ताञ्शितैर्बाणैरनुनीय रणे बलात्
पादयोः पातयिष्यामि कौन्तेयस्य महात्मनः

5.3.14

अथ ते न व्यवस्यन्ति प्रणिपाताय धीमतः
गमिष्यन्ति सहामात्या यमस्य सदनं प्रति

5.3.15

न हि ते युयुधानस्य संरब्धस्य युयुत्सतः
वेगं समर्थाः संसोढुं वज्रस्येव महीधराः

5.3.16

को हि गाण्डीवधन्वानं कश्च चक्रायुधं युधि
मां चापि विषहेत्को नु कश्च भीमं दुरासदम्

5.3.17

यमौ च दृढधन्वानौ यमकल्पौ महाद्युती
को जिजीविषुरासीदेद्धृष्टद्युम्नं च पार्षतम्

5.3.18

पञ्चेमान्पाण्डवेयांश्च द्रौपद्याः कीर्तिवर्धनान्
समप्रमाणान्पाण्डूनां समवीर्यान्मदोत्कटान्

5.3.19

सौभद्रं च महेष्वासममरैरपि दुःसहम्
गदप्रद्युम्नसाम्बांश्च कालवज्रानलोपमान्

5.3.20

ते वयं धृतराष्ट्रस्य पुत्रं शकुनिना सह
कर्णेन च निहत्याजावभिषेक्ष्याम पाण्डवम्

5.3.21

नाधर्मो विद्यते कश्चिच्छत्रून्हत्वाततायिनः
अधर्म्यमयशस्यं च शात्रवाणां प्रयाचनम्

5.3.22

हृद्गतस्तस्य यः कामस्तं कुरुध्वमतन्द्रिताः
निसृष्टं धृतराष्ट्रेण राज्यं प्राप्नोतु पाण्डवः

5.3.23

अद्य पाण्डुसुतो राज्यं लभतां वा युधिष्ठिरः
निहता वा रणे सर्वे स्वप्स्यन्ति वसुधातले

Translation — Kisari Mohan Ganguli

"Satyaki said, 'Even as a man's heart is, so doth he speak! Thou art speaking in strict conformity with the nature of thy heart. There are brave men, and likewise those that are cowards. Men may be divided into these two well defined classes. As upon a single large tree there may be two boughs one of which beareth fruits while the other doth not, so from the self-same line of progenitors may spring persons that are imbecile as well as those that are endowed with great strength O thou bearing the sign of a plough on thy banner, I do not, in sooth, condemn the words thou hast spoken, but I simply condemn those, O son of Madhu, who are listening to thy words! How, indeed, can he, who unblushingly dares attach even the slightest blame in the virtuous king Yudhishthira be permitted to speak at all in the midst of the assembly? Persons clever in the game of dice challenged the magnanimous Yudhishthira unskilled as he is in play, and confiding in them he was defeated! Can such persons be said to have virtuously won the game? If they had come to Yudhishthira while playing in this house with his brothers and defeated him there, then what they would have won would have been righteously won. But they challenged Yudhishthira who was bound in conscience to follow the rules observed by the military caste, and they won by a trick. What is there in this conduct of theirs that is righteous? And how can this Yudhishthira here, having performed to the utmost the stipulations entered into by way of stakes in the play, freed from the promise of a sojourn in the forest, and therefore entitled to his ancestral throne, humble himself? Even if Yudhishthira coveted other people's possessions, still it would not behove him to beg! How can they be said to be righteous and not intent on usurping the throne when, although the Pandavas have lived out their sojourn of concealment unrecognised, they still say that the latter had been recognised? They were besought by Bhishma and the magnanimous Drona, but they would not yet consent to give back to the Pandavas the throne that belongeth to them by right of birth. The means with which I would beseech them would be sharp arrows. I shall fight and with a strong hand force them to prostrate themselves at the feet of the illustrious son of Kunti. If, however, they do not bow at the feet of the wise Yudhishthira, then they and their partisans must go to the regions of Yama. When Yuyudhana (myself) is enraged and resolved to fight, they, to be sure, are unequal to withstand his impetus, as mountains are unable to resist that of the thunderbolt. Who can withstand Arjuna in fight, or him who hath the discus for his

weapon in battle, or myself as well? Who can withstand the unapproachable Bhima? And who, having regard for his life, would come near the twin brothers who firmly grasp their bows and resemble the death-dealing Yama in intelligence? Who would approach Dhrishtadyumna, the son of Drupada, or these five sons of the Pandavas who have added lustre to Draupadi's name, rivalling their fathers in valour, equal to them in every respect and full of martial pride, or him of the powerful bow, Subhadra's son, irresistible by even the gods themselves; or Gada, or Pradyumna, or Samva, resembling Yama or the thunderbolt or fire? We shall slay Dhritarashtra's son and Sakuni and Karna in battle, and place the Pandava on the throne. There is no sin in slaying them that are bent on slaying us: but to be a beggar before foes is both impious and infamous. I ask you to be diligent in doing that which is heartily desired by Yudhishthira. Let Pandu's son get back the kingdom resigned by Dhritarashtra! Either Yudhishthira should get back his kingdom this very day or all our enemies shall lie down on the earth slain by me!'

5.4.1

द्रुपद उवाच
एवमेतन्महाबाहो भविष्यति न संशयः
न हि दुर्योधनो राज्यं मधुरेण प्रदास्यति

5.4.2

अनुवर्त्स्यति तं चापि धृतराष्ट्रः सुतप्रियः
भीष्मद्रोणौ च कार्पण्यान्मौर्ख्याद्राधेयसौबलौ

5.4.3

बलदेवस्य वाक्यं तु मम ज्ञाने न युज्यते
एतद्धि पुरुषेणाग्रे कार्यं सुनयमिच्छता

5.4.4

न तु वाच्यो मृदु वचो धार्तराष्ट्रः कथंचन
न हि मार्दवसाध्योऽसौ पापबुद्धिर्मतो मम

5.4.5

गर्दभे मार्दवं कुर्याद्गोषु तीक्ष्णं समाचरेत्
मृदु दुर्योधने वाक्यं यो ब्रूयात्पापचेतसि

5.4.6

मृदु वै मन्यते पापो भाष्यमाणमशक्तिजम्
जितमर्थं विजानीयादबुधो मार्दवे सति

5.4.7

एतच्चैव करिष्यामो यत्नश्च क्रियतामिह
प्रस्थापयाम मित्रेभ्यो बलान्युद्योजयन्तु नः

5.4.8

शल्यस्य धृष्टकेतोश्च जयत्सेनस्य चाभिभोः
केकयानां च सर्वेषां दूता गच्छन्तु शीघ्रगाः

5.4.9

स तु दुर्योधनो नूनं प्रेषयिष्यति सर्वशः
पूर्वाभिपन्नाः सन्तश्च भजन्ते पूर्वचोदकम्

5.4.10

तत्त्वरध्वं नरेन्द्राणां पूर्वमेव प्रचोदने
महद्धि कार्यं वोढव्यमिति मे वर्तते मतिः

5.4.11

शल्यस्य प्रेष्यतां शीघ्रं ये च तस्यानुगा नृपाः
भगदत्ताय राज्ञे च पूर्वसागरवासिने

5.4.12

अमितौजसे तथोग्राय हार्दिक्यायाहुकाय च
दीर्घप्रज्ञाय मल्लाय रोचमानाय चाभिभो

5.4.13

आनीयतां बृहन्तश्च सेनाबिन्दुश्च पार्थिवः
पापजित्प्रतिविन्ध्यश्च चित्रवर्मा सुवास्तुकः

5.4.14

बाह्लीको मुञ्जकेशश्च चैद्याधिपतिरेव च
सुपार्श्वश्च सुबाहुश्च पौरवश्च महारथः

5.4.15

शकानां पह्लवानां च दरदानां च ये नृपाः
काम्बोजा ऋषिका ये च पश्चिमानूपकाश्च ये

5.4.16

जयत्सेनश्च काश्यश्च तथा पञ्चनदा नृपाः
क्राथपुत्रश्च दुर्धर्षः पार्वतीयाश्च ये नृपाः

5.4.17

जानकिश्च सुशर्मा च मणिमान्पौतिमत्स्यकः
पांसुराष्ट्राधिपश्चैव धृष्टकेतुश्च वीर्यवान्

5.4.18

औड्रश्च दण्डधारश्च बृहत्सेनश्च वीर्यवान्
अपराजितो निषादश्च श्रेणिमान्वसुमानपि

5.4.19

बृहद्बलो महौजाश्च बाहुः परपुरंजयः
समुद्रसेनो राजा च सह पुत्रेण वीर्यवान्

5.4.20

अदारिश्च नदीजश्च कर्णवेष्टश्च पार्थिवः
समर्थश्च सुवीरश्च मार्जारः कन्यकस्तथा

5.4.21

महावीरश्च कद्रुश्च निकरस्तुमुलः क्रथः
नीलश्च वीरधर्मा च भूमिपालश्च वीर्यवान्

5.4.22

दुर्जयो दन्तवक्त्रश्च रुक्मी च जनमेजयः
आषाढो वायुवेगश्च पूर्वपाली च पार्थिवः

5.4.23

भूरितेजा देवकश्च एकलव्यस्य चात्मजः
कारूषकाश्च राजानः क्षेमधूर्तिश्च वीर्यवान्

5.4.24

उद्भवः क्षेमकश्चैव वाटधानश्च पार्थिवः
श्रुतायुश्च दृढायुश्च शाल्वपुत्रश्च वीर्यवान्

5.4.25

कुमारश्च कलिङ्गानामीश्वरो युद्धदुर्मदः
एतेषां प्रेष्यतां शीघ्रमेतद्धि मम रोचते

5.4.26

अयं च ब्राह्मणः शीघ्रं मम राजन्पुरोहितः
प्रेष्यतां धृतराष्ट्राय वाक्यमस्मिन्समर्प्यताम्

5.4.27

यथा दुर्योधनो वाच्यो यथा शांतनवो नृपः
धृतराष्ट्रो यथा वाच्यो द्रोणश्च विदुषां वरः

Translation — Kisari Mohan Ganguli

"Drupada said, 'O mighty-armed one, it will, without doubt, be even as thou hast said! Never will Duryodhana give up the kingdom by peaceful means, and Dhritarashtra, who dotes on his son, will follow him in his wish. And so will Bhishma and Drona from imbecility, and Karna and Sakuni from folly. The words of Valadeva command themselves to my judgment; the course pointed out by him should, indeed, be followed by a man who desires peaceful settlement. But Duryodhana should never be addressed in mild words. Vicious by nature, he, I believe cannot be brought to reason by mildness. In respect of an ass, mildness is in place; but in respect of animals of the bovine species, severity should be resorted to. If any one were to speak mild words to Duryodhana, vicious by nature that wicked wight would consider the speaker to be an imbecile person. If a mild course is adopted towards him, the fool will think that he has won. Let us do even this, let us make preparations; let us send word to our friends that they may collect an army for us. Let speedy messengers go to Salya, and Dhrishtaketu, and Jayatsena, and the prince of the Kekayas. Duryodhana also, on his part, will send word to all the kings, Rightminded persons, however, respond to the request of those that first beseech them. Therefore, I ask you to make haste in first preferring your suit to these rulers of men. Meseems that a great undertaking is awaiting us. Quickly send word to Salya, and to the kings under him, and to king Bhagadatta of immeasurable valour residing on the eastern sea-coast, and to fierce Hardikya, and Ahuka,

and the king of the Mallas of powerful understanding, and Rochamana. Let Vrihanta be summoned and king Senavindu, and Vahlika and Mudjakesa and the ruler of the Chedis, and Suparsva, Suvahu; and that great hero, Paurava; and also the kings of the Sakas, the Pahlavas, and the Daradas, and Surari, and Nadija, and king Karnavest, and Nila, and the valiant king Viradharman; and Durjaya, and Dantavakra, and Rukmi, and Janamejaya; and Ashada and Vayuvega, and king Purvapali; and Bhuritejas, and Devaka, and Ekalaya with his sons; and also the kings of the Krausha race, and the valiant Kshemamurti, and the kings of the Kamboja and the Richika tribes, and of the western sea-coast; and Jayatsena and the king of Kashi, and the rulers of the land of the five rivers, and the proud son of Kratha, and the rulers of the mountain regions, and Janaki, and Susarman and Maniman, and Potimatsyaka, and the valiant Dhrishtaketu, and the ruler of the kingdom of Pansu; and Paundra, and Dandadhara, and the brave Vrihatsena; and Aparajita, and Nishada and Srenimat and Vasumat; and Vrihadvala of great strength, and Vahu the conqueror of hostile cities; and the warlike king Samudrasena with his son; and Uddhava, and Kshemaka and king Vatadhana; and Srutayus, and Dridhayus, and the gallant son of Salwa; and the king of the Kalingas, and Kumara, unconquerable in battle. Speedily send word to these. This is what recommends itself to me. And let this my priest, learned Brahmana, be sent, O king, to Dhritarashtra. Tell him the words he is to say and what Duryodhana should be told; and how Bhishma is to be addressed, and how Drona, that best of car-warriors!"

5.5.1

वासुदेव उवाच
उपपन्नमिदं वाक्यं सोमकानां धुरंधरे
अर्थसिद्धिकरं राज्ञः पाण्डवस्य महौजसः

5.5.2

एतच्च पूर्वकार्यं नः सुनीतमभिकाङ्क्षताम्
अन्यथा ह्याचरन्कर्म पुरुषः स्यात्सुबालिशः

5.5.3

किं तु संबन्धकं तुल्यमस्माकं कुरुपाण्डुषु
यथेष्टं वर्तमानेषु पाण्डवेषु च तेषु च

5.5.4

ते विवाहार्थमानीता वयं सर्वे यथा भवान्
कृते विवाहे मुदिता गमिष्यामो गृहान्प्रति

5.5.5

भवान्वृद्धतमो राज्ञां वयसा च श्रुतेन च
शिष्यवत्ते वयं सर्वे भवामेह न संशयः

5.5.6

भवन्तं धृतराष्ट्रश्च सततं बहु मन्यते
आचार्ययोः सखा चासि द्रोणस्य च कृपस्य च

5.5.7

स भवान्प्रेषयत्वद्य पाण्डवार्थकरं वचः
सर्वेषां निश्चितं तन्नः प्रेषयिष्यति यद्भवान्

5.5.8

यदि तावच्छमं कुर्यान्न्यायेन कुरुपुंगवः
न भवेत्कुरुपाण्डूनां सौभ्रात्रेण महान्क्षयः

5.5.9

अथ दर्पान्वितो मोहान्न कुर्याद्धृतराष्ट्रजः
अन्येषां प्रेषयित्वा च पश्चादस्मान्समाह्वयेः

5.5.10

ततो दुर्योधनो मन्दः सहामात्यः सबान्धवः
निष्ठामापत्स्यते मूढः क्रुद्धे गाण्डीवधन्वनि

5.5.11

वैशंपायन उवाच
ततः सत्कृत्य वार्ष्णेयं विराटः पृथिवीपतिः
गृहान्प्रस्थापयामास सगणं सहबान्धवम्

5.5.12

द्वारकां तु गते कृष्णे युधिष्ठिरपुरोगमाः
चक्रुः सांग्रामिकं सर्वं विराटश्च महीपतिः

5.5.13

ततः संप्रेषयामास विराटः सह बान्धवैः
सर्वेषां भूमिपालानां द्रुपदश्च महीपतिः

5.5.14

वचनात्कुरुसिंहानां मत्स्यपाञ्चालयोश्च ते
समाजग्मुर्महीपालाः संप्रहृष्टा महाबलाः

5.5.15

तच्छ्रुत्वा पाण्डुपुत्राणां समागच्छन्महद्बलम्
धृतराष्ट्रसुतश्चापि समानिन्ये महीपतीन्

5.5.16

समाकुला मही राजन्कुरुपाण्डवकारणात्
तदा समभवत्कृत्स्ना संप्रयाणे महीक्षिताम्

5.5.17

बलानि तेषां वीराणामागच्छन्ति ततस्ततः
चालयन्तीव गां देवीं सपर्वतवनामिमाम्

5.5.18

ततः प्रज्ञावयोवृद्धं पाञ्चाल्यः स्वपुरोहितम्
कुरुभ्यः प्रेषयामास युधिष्ठिरमते तदा

Translation — Kisari Mohan Ganguli

"Krishna said, 'These worlds are worthy of the chief of the Somaka tribe, and are calculated to promote the interests of Pandu's son of immeasurable strength. As we are desirous of adopting a politic course, this is, no doubt, our first duty; a man acting otherwise would be a great fool. But our relationship to both the Kurus and the Pandus is equal, howsoever these two parties may behave with each other. Both you and we have been invited here on the occasion of a marriage. The marriage having now been celebrated, let us go home well-pleased. You are the foremost of kings, both in years and learning; and here we all, no doubt are as if your pupils. Dhritarashtra has always entertained a great respect for you; and you are also a friend of the preceptors Drona and Kripa. I, therefore, ask you to send a message (to the Kurus) in the interests of the Pandavas. We all resolve even upon this that you should send a message unto them. If that chief of the Kuru race should make peace on equitable terms, then the brotherly feelings between the Kuras and

the Pandus will sustain no injury. If on the other hand, the son of Dhritarashtra should wax haughty and from folly refuse to make peace, then, having summoned others, summon us too. The holder of Gadiva then will be fired with wrath and the dull-headed and wicked Duryodhana, with his partisans and friends, will meet his fate.'

"Vaisampayana said, 'King Virata, then having honoured Krishna, sent him home with his followers and relatives. And after Krishna had set out for Dwaraka, Yudhishthira and his followers, with king Virata, began to make preparations for war. And Virata and his relatives sent word to all the monarchs, and king Drupada also did the same. And at the request of those lions of the Kuru race, as also of the two kings of the Matsyas and the Panchalas, many lords of the earth possessed of great strength, came to the place with cheerful hearts. And when the sons of Dhritarashtra heard that the Pandavas had collected a large army, they also assembled many rulers of the earth. And, O king, at that time the whole land became thronged with the rulers of the earth who were marching to espouse the cause of either the Kurus or the Pandavas. And the land was full of military bands composed of four kinds of forces. And from all sides the forces began to pour in. And the goddess Earth with her mountains and forests seemed to tremble beneath their tread. And the king of the Panchalas, having consulted the wishes of Yudhishthira, despatched to the Kurus his own priest, who was old both in years and understanding.'

5.6.1

द्रुपद उवाच
भूतानां प्राणिनः श्रेष्ठाः प्राणिनां बुद्धिजीविनः
बुद्धिमत्सु नराः श्रेष्ठा नराणां तु द्विजातयः

5.6.2

द्विजेषु वैद्याः श्रेयांसो वैद्येषु कृतबुद्धयः
स भवान्कृतबुद्धीनां प्रधान इति मे मतिः

5.6.3

कुलेन च विशिष्टोऽसि वयसा च श्रुतेन च
प्रज्ञयानवमश्चासि शुक्रेणाङ्गिरसेन च

5.6.4

विदितं चापि ते सर्वं यथावृत्तः स कौरवः
पाण्डवश्च यथावृत्तः कुन्तीपुत्रो युधिष्ठिरः

5.6.5

धृतराष्ट्रस्य विदिते वञ्चिताः पाण्डवाः परैः
विदुरेणानुनीतोऽपि पुत्रमेवानुवर्तते

5.6.6

शकुनिर्बुद्धिपूर्वं हि कुन्तीपुत्रं समाह्वयत्
अनक्षज्ञं मताक्षः सन्क्षत्रवृत्ते स्थितं शुचिम्

5.6.7

ते तथा वञ्चयित्वा तु धर्मपुत्रं युधिष्ठिरम्
न कस्यांचिदवस्थायां राज्यं दास्यन्ति वै स्वयम्

5.6.8

भवांस्तु धर्मसंयुक्तं धृतराष्ट्रं ब्रुवन्वचः
मनांसि तस्य योधानां ध्रुवमावर्तयिष्यति

5.6.9

विदुरश्चापि तद्वाक्यं साधयिष्यति तावकम्
भीष्मद्रोणकृपाणां च भेदं संजनयिष्यति

5.6.10

अमात्येषु च भिन्नेषु योधेषु विमुखेषु च
पुनरेकाग्रकरणं तेषां कर्म भविष्यति

5.6.11

एतस्मिन्नन्तरे पार्थाः सुखमेकाग्रबुद्धयः
सेनाकर्म करिष्यन्ति द्रव्याणां चैव संचयम्

5.6.12

भिद्यमानेषु च स्वेषु लम्बमाने च वै त्वयि
न तथा ते करिष्यन्ति सेनाकर्म न संशयः

5.6.13

एतत्प्रयोजनं चात्र प्राधान्येनोपलभ्यते
संगत्या धृतराष्ट्रश्च कुर्याद्धर्म्यं वचस्तव

5.6.14

स भवान्धर्मयुक्तश्च धर्म्यं तेषु समाचरन्
कृपालुषु परिक्लेशान्पाण्डवानां प्रकीर्तयन्

5.6.15

वृद्धेषु कुलधर्मं च ब्रुवन्पूर्वैरनुष्ठितम्
विभेत्स्यति मनांस्येषामिति मे नात्र संशयः

5.6.16

न च तेभ्यो भयं तेऽस्ति ब्राह्मणो ह्यसि वेदवित्
दूतकर्मणि युक्तश्च स्थविरश्च विशेषतः

5.6.17

स भवान्पुष्ययोगेन मुहूर्तेन जयेन च
कौरवेयान्प्रयात्वाशु कौन्तेयस्यार्थसिद्धये

5.6.18

वैशंपायन उवाच
तथानुशिष्टः प्रययौ द्रुपदेन महात्मना
पुरोधा वृत्तसंपन्नो नगरं नागसाह्वयम्

Translation — Kisari Mohan Ganguli

"Drupada said, 'Of beings those that are endowed with life are superior. Of living beings those that are endowed with intelligence are superior. Of intelligent creatures men are superior. Of men the twice-born are superior. Of the twice-born, students of the Veda are superior. Of students of the Veda those of cultured understanding are superior. Of cultured men practical persons are superior. And finally, of practical men those knowing the Supreme Being are superior. You, it seems to me, are at the very top of those that are of cultured understanding. You are distinguished both for age and learning. You are equal in intellect to either Sukra or Vrihaspati, the son of Angiras. You know what kind of man the chief of the Kuru race is, and what kind of man also is Yudhishthira, the son of Kunti. It was with Dhritarashtra's knowledge that the Pandavas were-deceived by their opponents. Though instructed by Vidura he yet follows his son! Sakuni advisedly challenged Yudhishthira to a gambling match although the latter was unskilled in gambling while the former was an adept in it. Unskilled in play, Yudhishthira was guileless

and firm in following the rules of the military order. Having thus cheated the virtuous king Yudhishthira, they will, by no means, voluntarily yield up the kingdom. If you speak words of righteousness unto Dhritarashtra, you will certainly gain the hearts of his fighting men. Vidura also will make use of those words of yours and will thus alienate the hearts of Bhishma, and Drona, and Kripa, and others. When the officers of state are alienated and fighting men are backward, the task of the enemy will be to gain back their hearts. In the meantime, the Pandavas will, with ease and with their whole hearts, address themselves in preparing the army and in collecting stores. And when the enemy's adherents are estranged, and while you are hanging about them, they will surely not be able to make adequate preparations for war. This course seems expedient in this wise. On your meeting with Dhritarashtra it is possible that Dhritarashtra may do what you say. And as you are virtuous, you must therefore act virtuously towards them. And to the compassionate, you must descant upon the various hardships that the Pandavas have endured. And you must estrange the hearts of the aged persons by discoursing upon the family usages which were followed by their forefathers. I do not entertain the slightest doubt in this matter. Nor need you be apprehensive of any danger from them, for you are a Brahmana, versed in the Vedas; and you are going thither as an ambassador, and more specially, you are an aged man. Therefore, I ask you to set out without delay towards the Kauravas with the object of promoting the interests of the Pandavas, timing your departure under the (astrological) combination called Pushya and at that part of the day called Jaya.'

"Vaisampayana continued, 'Thus instructed by the magnanimous Drupada, the virtuous priest set out for Hastinapura (the city called after the elephant). And that learned man, well-versed in the principles of the science of politics, started with a following of disciples towards the Kurus for the sake of promoting the welfare of Pandu's sons.'

5.7.1

वैशंपायन उवाच
गते द्वारवतीं कृष्णे बलदेवे च माधवे
सह वृष्ण्यन्धकैः सर्वैर्भोजैश्च शतशस्तथा

5.7.2

सर्वमागमयामास पाण्डवानां विचेष्टितम्
धृतराष्ट्रात्मजो राजा दूतैः प्रणिहितैश्चरैः

5.7.3

स श्रुत्वा माधवं यातं सदश्वैरनिलोपमैः
बलेन नातिमहता द्वारकामभ्ययात्पुरीम्

5.7.4

तमेव दिवसं चापि कौन्तेयः पाण्डुनन्दनः
आनर्तनगरीं रम्यां जगामाशु धनंजयः

5.7.5

तौ यात्वा पुरुषव्याघ्रौ द्वारकां कुरुनन्दनौ
सुप्तं ददृशतुः कृष्णं शयानं चोपजग्मतुः

5.7.6

ततः शयाने गोविन्दे प्रविवेश सुयोधनः
उच्छीर्षतश्च कृष्णस्य निषसाद वरासने

5.7.7

ततः किरीटी तस्यानु प्रविवेश महामनाः
पश्चार्धे च स कृष्णस्य प्रह्वोऽतिष्ठत्कृताञ्जलिः

5.7.8

प्रतिबुद्धः स वार्ष्णेयो ददर्शाग्रे किरीटिनम्
स तयोः स्वागतं कृत्वा यथार्हं प्रतिपूज्य च
तदागमनजं हेतुं पप्रच्छ मधुसूदनः

5.7.9

ततो दुर्योधनः कृष्णमुवाच प्रहसन्निव
विग्रहेऽस्मिन्भवान्साह्यं मम दातुमिहार्हति

5.7.10

समं हि भवतः सख्यं मयि चैवार्जुनेऽपि च
तथा संबन्धकं तुल्यमस्माकं त्वयि माधव

5.7.11

अहं चाभिगतः पूर्वं त्वामद्य मधुसूदन
पूर्वं चाभिगतं सन्तो भजन्ते पूर्वसारिणः

5.7.12

त्वं च श्रेष्ठतमो लोके सतामद्य जनार्दन
सततं संमतश्चैव सद्वृत्तमनुपालय

5.7.13

कृष्ण उवाच
भवानभिगतः पूर्वमत्र मे नास्ति संशयः
दृष्टस्तु प्रथमं राजन्मया पार्थो धनंजयः

5.7.14

तव पूर्वाभिगमनात्पूर्वं चाप्यस्य दर्शनात्
साहाय्यमुभयोरेव करिष्यामि सुयोधन

5.7.15

प्रवारणं तु बालानां पूर्वं कार्यमिति श्रुतिः
तस्मात्प्रवारणं पूर्वमर्हः पार्थो धनंजयः

5.7.16

मत्संहननतुल्यानां गोपानामर्बुदं महत्
नारायणा इति ख्याताः सर्वे संग्रामयोधिनः

5.7.17

ते वा युधि दुराधर्षा भवन्त्वेकस्य सैनिकाः
अयुध्यमानः संग्रामे न्यस्तशस्त्रोऽहमेकतः

5.7.18

आभ्यामन्यतरं पार्थ यत्ते हृद्यतरं मतम्
तद्वृणीतां भवानग्रे प्रवार्यस्त्वं हि धर्मतः

5.7.19

वैशंपायन उवाच
एवमुक्तस्तु कृष्णेन कुन्तीपुत्रो धनंजयः
अयुध्यमानं संग्रामे वरयामास केशवम्

5.7.20

सहस्राणां सहस्रं तु योधानां प्राप्य भारत
कृष्णं चापहृतं ज्ञात्वा संप्राप परमां मुदम्

5.7.21

दुर्योधनस्तु तत्सैन्यं सर्वमादाय पार्थिवः
ततोऽभ्ययाद्भीमबलो रौहिणेयं महाबलम्

5.7.22

सर्वं चागमने हेतुं स तस्मै संन्यवेदयत्
प्रत्युवाच ततः शौरिर्धार्तराष्ट्रमिदं वचः

5.7.23

विदितं ते नरव्याघ्र सर्वं भवितुमर्हति
यन्मयोक्तं विराटस्य पुरा वैवाहिके तदा

5.7.24

निगृह्योक्तो हृषीकेशस्त्वदर्थं कुरुनन्दन
मया संबन्धकं तुल्यमिति राजन्पुनः पुनः

5.7.25

न च तद्वाक्यमुक्तं वै केशवः प्रत्यपद्यत
न चाहमुत्सहे कृष्णं विना स्थातुमपि क्षणम्

5.7.26

नाहं सहायः पार्थानां नापि दुर्योधनस्य वै
इति मे निश्चिता बुद्दिर्वासुदेवमवेक्ष्य ह

5.7.27

जातोऽसि भारते वंशे सर्वपार्थिवपूजिते
गच्छ युध्यस्व धर्मेण क्षात्रेण भरतर्षभ

5.7.28

इत्येवमुक्तः स तदा परिष्वज्य हलायुधम्
कृष्णं चापहृतं ज्ञात्वा युद्धान्मेने जितं जयम्

5.7.29

सोऽभ्ययात्कृतवर्माणं धृतराष्ट्रसुतो नृपः
कृतवर्मा ददौ तस्य सेनामक्षौहिणीं तदा

5.7.30

स तेन सर्वसैन्येन भीमेन कुरुनन्दनः
वृतः प्रतिययौ हृष्टः सुहृदः संप्रहर्षयन्

5.7.31

गते दुर्योधने कृष्णः किरीटिनमथाब्रवीत्
अयुध्यमानः कां बुद्धिमास्थायाहं त्वया वृतः

5.7.32

अर्जुन उवाच
भवान्समर्थस्तान्सर्वान्निहन्तुं नात्र संशयः
निहन्तुमहमप्येकः समर्थः पुरुषोत्तम

5.7.33

भवांस्तु कीर्तिमाँल्लोके तद्यशस्त्वां गमिष्यति
यशसा चाहमप्यर्थी तस्मादसि मया वृतः

5.7.34

सारथ्यं तु त्वया कार्यमिति मे मानसं सदा
चिररात्रेप्सितं कामं तद्भवान्कर्तुमर्हति

5.7.35

वासुदेव उवाच
उपपन्नमिदं पार्थ यत्स्पर्धेथा मया सह
सारथ्यं ते करिष्यामि कामः संपद्यतां तव

5.7.36

वैशंपायन उवाच
एवं प्रमुदितः पार्थः कृष्णेन सहितस्तदा
वृतो दाशार्हप्रवरैः पुनरायाद्युधिष्ठिरम्

Translation — Kisari Mohan Ganguli

"Vaisampayana said, 'Having despatched the priest to the city called after the elephant they sent messengers to the kings of various countries. And having sent messengers to other places, the Kuru hero Dhananjaya, that bull among men and son of Kunti, himself set out for Dwaraka. And after Krishna and Valadeva, the descendants of Madhu, had both departed for Dwaraka with all the Vrishnis, the Andhakas and the Bhojas, by hundreds, the royal son of Dhritarashtra had, by sending secret emissaries, furnished himself with information of all the doings of

the Pandavas. And learning that Krishna was on his way, the prince went to the city of Dwaraka by means of fine horses possessing the speed of the wind, and taking with him a small number of troops. And on that very day the son of Kunti and Pandu, Dhananjaya, also speedily arrived at the beautiful city of the Anarta land. And the two scions of the Kuru race, those tigers among men, on arriving there saw that Krishna was asleep, and drew near him as he lay down. And as Krishna was sleeping, Duryodhana entered the room, and sat down on a fine seat at the head of the bed. And after him entered that wearer of the diadem the magnanimous Arjuna. And stood at the back of the bed, bowing and joining his hands. And when the descendant of Vrishni, Krishna awoke, he first cast his eyes on Arjuna. And having asked them as to the safety of their journey, and having fitly bestowed his greetings upon them, the slayer of Madhu questioned them as to the occasion of their visit. Then Duryodhana addressed Krishna, with a cheerful countenance, saying, It behoveth you to lend me your help in the impending war. Arjuna and myself are both equally your friends. And, O descendant of Madhu, you also bear the same relationship to both of us. And today, O slayer of Madhu, I have been the first to come to you. Right-minded persons take up the cause of him who comes first to them. This is how the ancients acted. And, O Krishna, you stand at the very top of all right-minded persons in the world, and are always respected. I ask you to follow the rule of conduct observed by rightminded men.' Thereat Krishna replied, 'That you have come first, O king, I do not in the least doubt. But, O king, the son of Kunti, Dhananjaya, has been first beheld by me. On account of your first arrival, and on account of my having beheld Arjuna first, I shall, no doubt, lend my assistance, O Suyodhana, to both. But it is said that those who are junior in years should have the first choice. Therefore, Dhananjaya, the son of Kunti, is entitled to first choice. There is a large body of cowherds numbering ten crores, rivalling me in strength and known as the Narayanas, all of whom are able to fight in the thick of battle. These soldiers, irresistible in battle, shall be sent to one of you and I alone, resolved not to fight on the field, and laying down my arms, will go to the other. You may, O son of Kunti, first select whichever of these two commends itself to you. For, according to law, you have the right to the first choice.'

"Vaisampayana continued, 'Thus addressed by Krishna, Dhananjaya the son of Kunti selected Kesava who was not to fight on the battle-field, even Narayana himself, the slayer of foes, increate, born among men at his own will,--the foremost of all Kshatriyas and above all the gods and the Danavas. And Duryodhana selected for himself that entire army (composed of the Narayanas). And, O descendant of Bharata, having obtained those troops numbering thousands upon thousands, he was exceedingly delighted, although he knew that Krishna was not on his side. And having secured that army possessed of terrible prowess,

[paragraph continues] Duryodhana went to the son of Rohini of great strength, and explained to him, the object of his visit. The descendant of Sura in reply addressed the following words to Dhritarashtra's son, 'Thou shouldst remember, O tiger among men, all that I said at the marriage ceremony celebrated by Vitrata. O thou delighter of the race of Kuru, for thy sake I then contradicted Krishna and spoke against his opinions. And again and again I alluded to the equality of our relationship to both the parties. But Krishna did not adopt the views I then expressed; nor can I separate myself from Krishna for even a single moment. And seeing that I cannot act against Krishna even this is resolution formed by me, viz., that I will fight neither for Kunti's sons nor for you. And, O bull of the Bharatas, born as thou art in Bharata's race that is honoured by all the kings, go and fight in accordance with the rules of propriety.'

"Vaisampayana continued, 'Thus addressed, Duryodhana embraced that hero wielding a plough for his weapon of battle, and although knowing that Krishna had been taken away from his side, he yet regarded Arjuna as already vanquished. And the royal son of Dhritarashtra then went to Kritavarman. And Kritavarman gave him a body of troops numbering an Akshauhini. And surrounded by that military host, terrible to behold, the Kaurava marched forth delighting his friends. And after Duryodhana had departed, Krishna, the Creator of the world, clad in yellow attire, addressed Kiritin, saying, 'For what reason is it that you have selected me who will not fight at all?'

"Thereupon Arjuna answered, 'I question not that you are able to slay them all. I also am alone capable of slaying them, O best of men. But you are an illustrious person in the world; and this renown will accompany you. I also am a suitor for fame; therefore, you have been selected by me. It hath been always my desire to have you for driving my car. I, therefore, ask you to fulfil my desire cherished for a long time.'

"Vasudeva's son thereupon said, It beseems thee well, O Kunti's son, that thou measurest thyself with me. I will act as thy charioteer; let thy wish be fulfilled.'

"Vaisampayana continued, 'Then with a glad heart, Kunti's son, accompanied by Krishna as well as by the flower of the Dasarha race, came back to Yudhishthira.'

5.8.1

वैशंपायन उवाच
शल्यः श्रुत्वा तु दूतानां सैन्येन महता वृतः
अभ्ययात्पाण्डवान्राजन्सह पुत्रैर्महारथैः

5.8.2

तस्य सेनानिवेशोऽभूदध्यर्धमिव योजनम्
तथा हि बहुलां सेनां स बिभर्ति नरर्षभः

5.8.3

विचित्रकवचाः शूरा विचित्रध्वजकार्मुकाः
विचित्राभरणाः सर्वे विचित्ररथवाहनाः

5.8.4

स्वदेशवेषाभरणा वीराः शतसहस्रशः
तस्य सेनाप्रणेतारो बभूवुः क्षत्रियर्षभाः

5.8.5

व्यथयन्निव भूतानि कम्पयन्निव मेदिनीम्
शनैर्विश्रामयन्सेनां स ययौ येन पाण्डवः

5.8.6

ततो दुर्योधनः श्रुत्वा महासेनं महारथम्
उपायान्तमभिद्रुत्य स्वयमानर्च भारत

5.8.7

कारयामास पूजार्थं तस्य दुर्योधनः सभाः
रमणीयेषु देशेषु रत्नचित्राः स्वलंकृताः

5.8.8

स ताः सभाः समासाद्य पूज्यमानो यथामरः
दुर्योधनस्य सचिवैर्देशे देशे यथार्हतः
आजगाम सभामन्यां देवावसथवर्चसम्

5.8.9

स तत्र विषयैर्युक्तः कल्याणैरतिमानुषैः
मेनेऽभ्यधिकमात्मानमवमेने पुरंदरम्

5.8.10

पप्रच्छ स ततः प्रेष्यान्प्रहृष्टः क्षत्रियर्षभः
युधिष्ठिरस्य पुरुषाः के नु चक्रुः सभा इमाः
आनीयन्तां सभाकाराः प्रदेयार्हा हि मे मताः

5.8.11

गूढो दुर्योधनस्तत्र दर्शयामास मातुलम्
तं दृष्ट्वा मद्रराजस्तु ज्ञात्वा यत्नं च तस्य तम्
परिष्वज्याब्रवीत्प्रीत इष्टोऽर्थो गृह्यतामिति

5.8.12

दुर्योधन उवाच
सत्यवाग्भव कल्याण वरो वै मम दीयताम्
सर्वसेनाप्रणेता मे भवान्भवितुमर्हति

5.8.13

वैशंपायन उवाच
कृतमित्यब्रवीच्छल्यः किमन्यत्क्रियतामिति
कृतमित्येव गान्धारिः प्रत्युवाच पुनः पुनः

5.8.14

स तथा शल्यमामन्त्र्य पुनरायात्स्वकं पुरम्
शल्यो जगाम कौन्तेयानाख्यातुं कर्म तस्य तत्

5.8.15

उपप्लव्यं स गत्वा तु स्कन्धावारं प्रविश्य च
पाण्डवानथ तान्सर्वाञ्शल्यस्तत्र ददर्श ह

5.8.16

समेत्य तु महाबाहुः शल्यः पाण्डुसुतैस्तदा
पाद्यमर्घ्यं च गां चैव प्रत्यगृह्णाद्यथाविधि

5.8.17

ततः कुशलपूर्वं स मद्रराजोऽरिसूदनः
प्रीत्या परमया युक्तः समाश्लिष्य युधिष्ठिरम्

5.8.18

तथा भीमार्जुनौ हृष्टौ स्वस्रीयौ च यमावुभौ
आसने चोपविष्टस्तु शल्यः पार्थमुवाच ह

5.8.19

कुशलं राजशार्दूल कच्चित्ते कुरुनन्दन
अरण्यवासाद्दिष्ट्यासि विमुक्तो जयतां वर

5.8.20

सुदुष्करं कृतं राजन्निर्जने वसता वने
भ्रातृभिः सह राजेन्द्र कृष्णया चानया सह

5.8.21

अज्ञातवासं घोरं च वसता दुष्करं कृतम्
दुःखमेव कुतः सौख्यं राज्यभ्रष्टस्य भारत

5.8.22

दुःखस्यैतस्य महतो धार्तराष्ट्रकृतस्य वै
अवाप्स्यसि सुखं राजन्हत्वा शत्रून्परंतप

5.8.23

विदितं ते महाराज लोकतत्त्वं नराधिप
तस्माल्लोभकृतं किंचित्तव तात न विद्यते

5.8.24

ततोऽस्याकथयद्राजा दुर्योधनसमागमम्
तच्च शुश्रूषितं सर्वं वरदानं च भारत

5.8.25

युधिष्ठिर उवाच
सुकृतं ते कृतं राजन्प्रहृष्टेनान्तरात्मना
दुर्योधनस्य यद्वीर त्वया वाचा प्रतिश्रुतम्
एकं त्विच्छामि भद्रं ते क्रियमाणं महीपते

5.8.26

भवानिह महाराज वासुदेवसमो युधि
कर्णार्जुनाभ्यां संप्राप्ते द्वैरथे राजसत्तम
कर्णस्य भवता कार्यं सारथ्यं नात्र संशयः

5.8.27

तत्र पाल्योऽर्जुनो राजन्यदि मत्प्रियमिच्छसि
तेजोवधश्च ते कार्यः सौतेरस्मज्जयावहः
अकर्तव्यमपि ह्येतत्कर्तुमर्हसि मातुल

5.8.28

शल्य उवाच
शृणु पाण्डव भद्रं ते यद्ब्रवीषि दुरात्मनः
तेजोवधनिमित्तं मां सूतपुत्रस्य संयुगे

5.8.29

अहं तस्य भविष्यामि संग्रामे सारथिर्ध्रुवम्
वासुदेवेन हि समं नित्यं मां स हि मन्यते

5.8.30

तस्याहं कुरुशार्दूल प्रतीपमहितं वचः
ध्रुवं संकथयिष्यामि योद्धुकामस्य संयुगे

5.8.31

यथा स हृतदर्पश्च हृततेजाश्च पाण्डव
भविष्यति सुखं हन्तुं सत्यमेतद्ब्रवीमि ते

5.8.32

एवमेतत्करिष्यामि यथा तात त्वमात्थ माम्
यच्चान्यदपि शक्ष्यामि तत्करिष्यामि ते प्रियम्

5.8.33

यच्च दुःखं त्वया प्राप्तं द्यूते वै कृष्णया सह
परुषाणि च वाक्यानि सूतपुत्रकृतानि वै

5.8.34

जटासुरात्परिक्लेशः कीचकाच्च महाद्युते
द्रौपद्याधिगतं सर्वं दमयन्त्या यथाशुभम्

5.8.35

सर्वं दुःखमिदं वीर सुखोदर्कं भविष्यति
नात्र मन्युस्त्वया कार्यो विधिर्हि बलवत्तरः

5.8.36

दुःखानि हि महात्मानः प्राप्नुवन्ति युधिष्ठिर
देवैरपि हि दुःखानि प्राप्तानि जगतीपते

5.8.37

इन्द्रेण श्रूयते राजन्सभार्येण महात्मना
अनुभूतं महद्दुःखं देवराजेन भारत

Translation — Kisari Mohan Ganguli

"Vaisampayana said, 'O king, having learnt the news from the messengers, Salya, accompanied by a large body of troops and by his sons, all of whom were mighty in battle, was coming to the Pandavas. His encampment covered an area of one and a half yojana, so large was the

force owned by that best of men. He was the master, O king, of an Akshauhini and had great prowess and valour. And there were in his army heroes bearing armour of various colours, with diverse kinds of banners and bows and ornaments and cars and animals, all wearing excellent garlands, and various robes and ornaments. And hundreds and thousands of foremost of Kshatriyas were the leaders of his troops, dressed and decorated in the manner of their native land. And he proceeded by slow marches, giving rest to his troops, towards the place where the Pandava was. And the creatures of the earth felt oppressed and the earth trembled under the tread of his troops. And king Duryodhana, hearing that magnanimous and mighty hero was on his way, hastened towards him and paid him honours, O best of the Bharata race and caused finely decorated places of entertainment to be constructed at different spots for his reception, on beautiful sites, and whither many artists were directed to entertain the guests. And those pavilions contained garlands and meat and the choicest viands and drinks, and wells of various forms, capable of refreshing the heart, and tanks of various forms, and edibles, and roomy apartments. And arriving at those pavilions, and waited upon like a very god by the servants of Duryodhana located at different spots, Salya reached another house of entertainment resplendent as a retreat of the celestials. And there, greeted with choice creature-comforts fit for beings superior to man, he deemed himself superior even to the lord himself of the gods and thought meanly of Indra as compared with himself. And that foremost of Kshatriyas, well-pleased, asked the servants, saying, 'Where are those men of Yudhishthira, who have prepared these places of refreshment? Let those men who made these be brought to me. I deem them worthy of being rewarded by me. I must reward them, let it so please the son of Kunti!' The servants, surprised, submitted the whole matter to Duryodhana. And when Salya was exceedingly pleased and ready to grant even his life, Duryodhana, who had remained concealed, came forward and showed himself to his maternal uncle. And the kind of the Madras saw him and understood that it was Duryodhana who had taken all the trouble to receive him. And Salya embraced Duryodhana and said, 'Accept something that you may desire.'

"Duryodhana thereupon said, 'O thou auspicious one, let thy word be true, grant me a boon. I ask thee to be the leader of all my army.'

"Vaisampayana continued, 'And hearing this, Salya said, 'Be it so! What else is to be done?' And the son of Gandhari repeated again and again, 'It is done.' And Salya said, 'O Duryodhana, O best of men, go to thy own city. I shall proceed to pay a visit to Yudhishthira, the subduer of foes. O king, I shall speedily come back, O ruler of men. That best of men, Pandu's son Yudhishthira, must, by all means, be visited by me.' And bearing this Duryodhana said, 'O king, O ruler of the earth, having seen the Pandava, come speedily back. I depend entirely upon thee, O king of kings. Remember the boon that thou hast granted

me.' And Salya answered, 'Good betide thee! I shall come speedily back. Repair to thy own city, O protector of men.' And then those two kings Salya and Duryodhana embraced each other. And having thus greeted Salya, Duryodhana came back to his own city. And Salya went to inform the sons of Kunti of that proceeding of his. And having reached Upaplavya, and entered the encampment, Salya saw there all the sons of Panda. And the mighty-armed Salya having met the sons of Panda, accepted as usual water for washing his feet, and the customary gifts of honour including a cow. And the king of the Madras, that slayer of foes, first asked them how they were, and then with great delight embraced Yudhishthira, and Bhima, and Arjuna, and the sons of his sister the two twin-brothers. And when all had sat down, Salya spoke to Yudhishthira, the son of Kunti, saying, 'O tiger among kings, O thou delighter of the race of Kuru, is it all well with thee? O best of victors, how fortunately hast thou spent the term of thy residence in the wilderness, O king, O lord of monarchs, it was an exceedingly hard task that thou hast performed by dwelling in the wilderness together with thy brothers and this noble lady here. And awfully difficult task again was that sojourn of thine,--the period of concealment,--which task also thou hast performed, O descendant of Bharata; for one pulled down from a throne it is nothing but hardship that awaits him. O king, where is there any happiness for him! O afflicter of thy foes, in compensation for all this vast misery wrought by Dhritarashtra's son, thou wilt attain to proportional happiness after having killed thy foes, O great king, O lord of men, the ways of the world are known to thee. Therefore, O my son, thou art never guided by avarice in any of thy dealings. O descendant of Bharata, do thou treat on the foot-prints of ancient saintly kings. My son, Yudhishthira, be steady in the path of liberality, and self-abnegation, and truth. And, O royal Yudhishthira, mercy and self control, and truth and universal sympathy, and everything wonderful in this world, are to be found in thee. Thou art mild, munificent, religious, and liberal, and thou regardest virtue as the highest good. O king, many are the rules of virtue that prevail amongst men, and all those are known to thee. O my son, O afflicter of foes, thou knowest in fact everything relating to this world. O king, O best of Bharata's race, how lucky it is that thou hast come out of this difficulty of thine. How lucky, O king, O foremost of monarchs, O lord, it is that I see thee, so virtuous a soul, a treasure-house of righteousness, freed with thy followers from this.'

"Vaisampayana continued, 'Then, O descendant of Bharata, the king spoke of his meeting with Duryodhana and gave a detailed account regarding that promise of his and that boon granted by himself. And Yudhishthira said, O valiant king, it has been well-done by thee that being pleased at heart thou hast plighted thy truth to Duryodhana. But good betide thee, O ruler of the earth, I ask thee to do one thing only. O king, O best of men, thou wilt have to do it solely for my sake, though it may not be proper to be done. O valiant one, hear what I submit to

thee. O great king, thou art equal to Krishna on the field of battle. When, O best of kings, the single combat between Karna and Arjuna will take place, I have no doubt thou wilt have to drive Karna's car. On that occasion, if thou art inclined to do good to me, thou must protect Arjuna. O king, thou must likewise so act that the Suta's son Karna may be dispirited and the victory may be ours. Improper it no doubt is; but, O my uncle, for all that thou must do it. Salya said, 'Good betide thee. Listen, O son of Panda. Thou tellest me to so act that the vile son of the Suta may be dispirited in fight. To be sure, I shall be his charioteer' on the field, for he always considers me equal to Krishna. O tiger like descendant of Kuru, I shall certainly speak to him, when desirous of fighting on the field of battle, words contradictory and fraught with harm to him, so that bereft of pride and valour, he may be easily slain by his antagonist. This I tell thee truly. Asked by thee to do it, this I am determined to do, O my son. Whatever else I may be able to bring about, I shall do for thy good. Whatever troubles were suffered by thee together with Draupadi on the occasion of the game at dice, the rude inhuman words uttered by the Suta's son, the misery inflicted by the Asura Jata and by Kichaka, O illustrious one, all the miseries experienced by Draupadi, like those formerly experienced by Damayanti,--will all, O hero, end in joy. Thou shouldst not be aggrieved at this; for Destiny is all powerful in this world; and, O Yudhishthira, high-minded persons have to endure miseries of various kinds, nay, even the gods themselves, O king, have suffered misfortunes. O king, O descendant of Bharata, it is narrated that the high-minded Indra, the chief of the celestials, had to endure together with his wife very great misery, indeed.'

5.9.1

युधिष्ठिर उवाच
कथमिन्द्रेण राजेन्द्र सभार्येण महात्मना
दुःखं प्राप्तं परं घोरमेतदिच्छामि वेदितुम्

5.9.2

शल्य उवाच
शृणु राजन्पुरा वृत्तमितिहासं पुरातनम्
सभार्येण यथा प्राप्तं दुःखमिन्द्रेण भारत

5.9.3

त्वष्टा प्रजापतिर्ह्यासीद्देवश्रेष्ठो महातपाः
स पुत्रं वै त्रिशिरसमिन्द्रद्रोहात्किलासृजत्

5.9.4

ऐन्द्रं स प्रार्थयत्स्थानं विश्वरूपो महाद्युतिः
तैस्त्रिभिर्वदनैर्घोरैः सूर्येन्दुज्वलनोपमैः

5.9.5

वेदानेकेन सोऽधीते सुरामेकेन चापिबत्
एकेन च दिशः सर्वाः पिबन्निव निरीक्षते

5.9.6

स तपस्वी मृदुर्दान्तो धर्मे तपसि चोद्यतः
तपोऽतप्यन्महत्तीव्रं सुदुश्चरमरिंदम

5.9.7

तस्य दृष्ट्वा तपोवीर्यं सत्त्वं चामिततेजसः
विषादमगमच्छक्र इन्द्रोऽयं मा भवेदिति

5.9.8

कथं सज्जेत भोगेषु न च तप्येन्महत्तपः
विवर्धमानस्त्रिशिराः सर्वं त्रिभुवनं ग्रसेत्

5.9.9

इति संचिन्त्य बहुधा बुद्धिमान्भरतर्षभ
आज्ञापयत्सोऽप्सरसस्त्वष्टृपुत्रप्रलोभने

5.9.10

यथा स सज्जेत्त्रिशिराः कामभोगेषु वै भृशम्
क्षिप्रं कुरुत गच्छध्वं प्रलोभयत माचिरम्

5.9.11

शृङ्गारवेषाः सुश्रोण्यो भावैर्युक्ता मनोहरैः
प्रलोभयत भद्रं वः शमयध्वं भयं मम

5.9.12

अस्वस्थं ह्यात्मनात्मानं लक्षयामि वराङ्गनाः
भयमेतन्महाघोरं क्षिप्रं नाशयताबलाः

5.9.13

अप्सरस ऊचुः
तथा यत्नं करिष्यामः शक्र तस्य प्रलोभने
यथा नावाप्स्यसि भयं तस्माद्बलनिषूदन

5.9.14

निर्दहन्निव चक्षुर्भ्यां योऽसावास्ते तपोनिधिः
तं प्रलोभयितुं देव गच्छामः सहिता वयम्
यतिष्यामो वशे कर्तुं व्यपनेतुं च ते भयम्

5.9.15

शल्य उवाच
इन्द्रेण तास्त्वनुज्ञाता जग्मुस्त्रिशिरसोऽन्तिकम्
तत्र ता विविधैर्भावैर्लोभयन्त्यो वराङ्गनाः
नृत्यं संदर्शयन्त्यश्च तथैवाङ्गेषु सौष्ठवम्

5.9.16

विचेरुः संप्रहर्षं च नाभ्यगच्छन्महातपाः
इन्द्रियाणि वशे कृत्वा पूर्णसागरसंनिभः

5.9.17

तास्तु यत्नं परं कृत्वा पुनः शक्रमुपस्थिताः
कृताञ्जलिपुटाः सर्वा देवराजमथाब्रुवन्

5.9.18

न स शक्यः सुदुर्धर्षो धैर्याच्चालयितुं प्रभो
यत्ते कार्यं महाभाग क्रियतां तदनन्तरम्

5.9.19

संपूज्याप्सरसः शक्रो विसृज्य च महामतिः
चिन्तयामास तस्यैव वधोपायं महात्मनः

5.9.20

स तूष्णीं चिन्तयन्वीरो देवराजः प्रतापवान्
विनिश्चितमतिर्धीमान्वधे त्रिशिरसोऽभवत्

5.9.21

वज्रमस्य क्षिपाम्यद्य स क्षिप्रं न भविष्यति
शत्रुः प्रवृद्धो नोपेक्ष्यो दुर्बलोऽपि बलीयसा

5.9.22

शास्त्रबुद्ध्या विनिश्चित्य कृत्वा बुद्धिं वधे दृढाम्
अथ वैश्वानरनिभं घोररूपं भयावहम्
मुमोच वज्रं संक्रुद्धः शक्रस्त्रिशिरसं प्रति

5.9.23

स पपात हतस्तेन वज्रेण दृढमाहतः
पर्वतस्येव शिखरं प्रणुन्नं मेदिनीतले

5.9.24

तं तु वज्रहतं दृष्ट्वा शयानमचलोपमम्
न शर्म लेभे देवेन्द्रो दीपितस्तस्य तेजसा
हतोऽपि दीप्ततेजाः स जीवन्निव च दृश्यते

5.9.25

अभितस्तत्र तक्षाणं घटमानं शचीपतिः
अपश्यदब्रवीच्चैनं सत्वरं पाकशासनः
क्षिप्रं छिन्धि शिरांस्यस्य कुरुष्व वचनं मम

5.9.26

तक्षोवाच
महास्कन्धो भृशं ह्येष परशुर्न तरिष्यति
कर्तुं चाहं न शक्ष्यामि कर्म सद्भिर्विगर्हितम्

5.9.27

इन्द्र उवाच
मा भैस्त्वं क्षिप्रमेतद्वै कुरुष्व वचनं मम
मत्प्रसादाद्धि ते शस्त्रं वज्रकल्पं भविष्यति

5.9.28

तक्षोवाच
कं भवन्तमहं विद्यां घोरकर्माणमद्य वै
एतदिच्छाम्यहं श्रोतुं तत्त्वेन कथयस्व मे

5.9.29

इन्द्र उवाच
अहमिन्द्रो देवराजस्तक्षन्विदितमस्तु ते
कुरुष्वैतद्यथोक्तं मे तक्षन्मा त्वं विचारय

5.9.30

तक्षोवाच
क्रूरेण नापत्रपसे कथं शक्रेह कर्मणा
ऋषिपुत्रमिमं हत्वा ब्रह्महत्याभयं न ते

5.9.31

इन्द्र उवाच
पश्चाद्धर्मं चरिष्यामि पावनार्थं सुदुश्चरम्
शत्रुरेष महावीर्यो वज्रेण निहतो मया

5.9.32

अद्यापि चाहमुद्विग्नस्तक्षन्नस्माद्बिभेमि वै
क्षिप्रं छिन्धि शिरांसि त्वं करिष्येऽनुग्रहं तव

5.9.33

शिरः पशोस्ते दास्यन्ति भागं यज्ञेषु मानवाः
एष तेऽनुग्रहस्तक्षन्क्षिप्रं कुरु मम प्रियम्

5.9.34

शल्य उवाच
एतच्छ्रुत्वा तु तक्षा स महेन्द्रवचनं तदा
शिरांस्यथ त्रिशिरसः कुठारेणाच्छिनत्तदा

5.9.35

निकृत्तेषु ततस्तेषु निष्क्रामंस्त्रिशिरास्त्वथ
कपिञ्जलास्तित्तिराश्च कलविङ्काश्च सर्वशः

5.9.36

येन वेदानधीते स्म पिबते सोममेव च
तस्माद्वक्त्रान्विनिष्पेतुः क्षिप्रं तस्य कपिञ्जलाः

5.9.37

येन सर्वा दिशो राजन्पिबन्निव निरीक्षते
तस्माद्वक्त्राद्विनिष्पेतुस्तित्तिरास्तस्य पाण्डव

5.9.38

यत्सुरापं तु तस्यासीद्वक्त्रं त्रिशिरसस्तदा
कलविङ्का विनिष्पेतुस्तेनास्य भरतर्षभ

5.9.39

ततस्तेषु निकृत्तेषु विज्वरो मघवानभूत्
जगाम त्रिदिवं हृष्टस्तक्षापि स्वगृहान्ययौ

5.9.40

त्वष्टा प्रजापतिः श्रुत्वा शक्रेणाथ हतं सुतम्
क्रोधसंरक्तनयन इदं वचनमब्रवीत्

5.9.41

तप्यमानं तपो नित्यं क्षान्तं दान्तं जितेन्द्रियम्
अनापराधिनं यस्मात्पुत्रं हिंसितवान्मम

5.9.42

तस्माच्छक्रवधार्थाय वृत्रमुत्पादयाम्यहम्
लोकाः पश्यन्तु मे वीर्यं तपसश्च बलं महत्
स च पश्यतु देवेन्द्रो दुरात्मा पापचेतनः

5.9.43

उपस्पृश्य ततः क्रुद्धस्तपस्वी सुमहायशाः
अग्निं हुत्वा समुत्पाद्य घोरं वृत्रमुवाच ह
इन्द्रशत्रो विवर्धस्व प्रभावात्तपसो मम

5.9.44

सोऽवर्धत दिवं स्तब्ध्वा सूर्यवैश्वानरोपमः
किं करोमीति चोवाच कालसूर्य इवोदितः
शक्रं जहीति चाप्युक्तो जगाम त्रिदिवं ततः

5.9.45

ततो युद्धं समभवद्वृत्रवासवयोस्तदा
संक्रुद्धयोर्महाघोरं प्रसक्तं कुरुसत्तम

5.9.46

ततो जग्राह देवेन्द्रं वृत्रो वीरः शतक्रतुम्
अपावृत्य स जग्रास वृत्रः क्रोधसमन्वितः

5.9.47

ग्रस्ते वृत्रेण शक्रे तु संभ्रान्तास्त्रिदशास्तदा
असृजंस्ते महासत्त्वा जृम्भिकां वृत्रनाशिनीम्

5.9.48

विजृम्भमाणस्य ततो वृत्रस्यास्यादपावृतात्
स्वान्यङ्गान्यभिसंक्षिप्य निष्क्रान्तो बलसूदनः
ततः प्रभृति लोकेषु जृम्भिका प्राणिसंश्रिता

5.9.49

जहृषुश्च सुराः सर्वे दृष्ट्वा शक्रं विनिःसृतम्
ततः प्रववृते युद्धं वृत्रवासवयोः पुनः
संरब्धयोस्तदा घोरं सुचिरं भरतर्षभ

5.9.50

यदा व्यवर्धत रणे वृत्रो बलसमन्वितः
त्वष्टुस्तपोबलाद्विद्वांस्तदा शक्रो न्यवर्तत

5.9.51

निवृत्ते तु तदा देवा विषादमगमन्परम्
समेत्य शक्रेण च ते त्वष्टुस्तेजोविमोहिताः
अमन्त्रयन्त ते सर्वे मुनिभिः सह भारत

5.9.52

किं कार्यमिति ते राजन्विचिन्त्य भयमोहिताः
जग्मुः सर्वे महात्मानं मनोभिर्विष्णुमव्ययम्
उपविष्टा मन्दराग्रे सर्वे वृत्रवधेप्सवः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'O foremost of monarchs, I wish to know how it was that great and unparalleled misery had to be endured by the illustrious Indra together with his queen.'

"Salya said, 'Listen, O king, to me as I relate this ancient story of the events of former days,--how, O descendant of Bharata, misery befell Indra and his wife. Once Twashtri, the lord of creatures and the foremost of celestials, was engaged in practising rigid austerities. And it is said that from antipathy to Indra he created a son having three heads. And that being of universal form possessed of great lustre hankered after Indra's seat. And possessed of those three awful faces resembling the sun, the moon, and the fire, he read the Vedas with one mouth, drank wine with another, and looked with the third as if he would absorb

all the cardinal points. And given to the practice of austerities, and mild being and self-controlled, he was intent upon a life of religious practices and austerities. And his practice of austerities, O subduer of foes, was rigid and terrible and of an exceedingly severe character. And beholding the austerities, courage, and truthfulness of this one possessed of immeasurable energy, Indra became anxious, fearing lest that being should take his place. And Indra reflected, 'How may he be made to addict himself to sensual enjoyments; how may he be made to cease his practice of such rigid austerities? For were the three-headed being to wax strong, he would absorb the whole universe.' And it was thus that Indra pondered in his mind; and, O best of Bharata's race, endued with intelligence, he ordered the celestial nymphs to tempt the son of Twashtri. And he commanded them, saying, 'Be quick, and go without delay, and so tempt him that the three-headed being may plunge himself into sensual enjoyment to the utmost extent. Furnished with captivating hips, array yourselves in voluptuous attires, and decking yourselves in charming necklaces, do ye display gestures and blandishments of love. Endued with loveliness, do ye tempt him and alleviate my dread. I feel restless in my heart, O lovely damsels. Avert ye, ladies, this awful peril that hangs over me. Good betide you.'

"Then the nymphs said, 'O Indra, O slayer of Vala, we shall so endeavour to allure him that thou wilt have nothing to fear at his hands. That very receptacle of austerities, sitting now as if scorching everything with his eyes, O god, we are going together to tempt. We shall try to bring him under our control, and to put an end to your fears.'

"Salya continued, 'Commanded by Indra, they then went to the three-headed being. And arriving there, those lovely damsels tempted him with various gestures of love, displaying their fine figures. But engaged in the practice of exceedingly severe austerities, although he looked at them, yet he was not influenced by desire. Of subdued senses he was like the ocean, full to the brim, in gravity. And the nymphs after having tried their best, came back to Indra. And they all with joined hands spoke to the lord of the celestials, saying, 'O, that unapproachable being is incapable of being disturbed by us. O highly gifted being, thou mayst do what now may seem proper to thee.' The high-minded Indra honoured the nymphs and then dismissed them reflecting, O Yudhishthira, solely upon other means of destroying his foe. And endued with intelligence, he fixed upon a contrivance for destroying the three-headed being. And he said, 'Let me today hurt my thunderbolt at him. By this means he will speedily be killed. Even a strong person should not overlook a rising foe, contemptible though he may be.' And thus reflecting upon the lessons inculcated in treatises of learning, he was firmly resolved upon slaying that being. Then Indra, enraged, hurled at the three-headed being his thunderbolt which looked like fire and was terrible to behold, and which inspired dread. And forcibly struck by that thunderbolt, he was slain and fell down, as falls

on the earth the loosened summit of a hill. And beholding him slain by the thunderbolt, and lying down huge as a hill, the chief of the celestials found no peace, and felt as if scorched by the effulgent appearance of the dead; for though slain, he had a blazing and effulgent appearance and looked like one alive. And, strange to say, though lifeless, his heads seemed to be alive as they were beheld lying low on the field. And exceedingly afraid of that lustre, Indra remained plunged in thought. And at that time, O great king, bearing an axe on his shoulder, a carpenter came to the forest and approached the spot where lay that being. And Indra, the lord of Sachi, who was afraid, saw the carpenter come there by chance. And the chastiser of Paka said unto him immediately, 'Do this my behest. Quickly cut off this one's heads.' The carpenter thereupon said, 'His shoulders are broad: this axe will not be able to cut them off. Nor shall I be able to do what is condemned by righteous persons.' And Indra said, 'Do not fear, quickly do what I say. At my command thy axe shall equal the thunderbolt.' The carpenter said, 'Whom am I to take thee to be who hast done this frightful deed today? This I wish to learn, tell me the exact truth.' And Indra said, 'O carpenter, I am Indra, the chief of the gods. Let this be known to thee. Do thou act just as I have told thee. Do not hesitate, O carpenter! The carpenter said, 'O Indra, how is it that thou art not ashamed of this thy inhuman act? How it is that thou hast no dread of the sin of slaying a Brahmana, after having slain this son of a saint?' Indra said, 'I shall afterwards perform some religious ceremony of a rigorous kind to purify myself from this taint. This was a powerful enemy of mine whom I have killed with my thunderbolt. Even now I am uneasy, O carpenter; I, indeed, dread him even now. Do thou quickly cut off his heads, I shall bestow my favour upon thee. In sacrifices, men will give thee the head of the sacrificial beast as thy share. This is the favour I confer on thee. Do thou quickly perform what I desire.'

"Salya said, 'Hearing this, the carpenter, at the request of the great Indra, immediately severed the heads of the three-headed one with his axe. And when the heads were cut off, out flew therefrom a number of birds, viz., partridges, quails and sparrows. And from the mouth wherewith he used to recite the Vedas and to drink the Soma-juice, came out partridges in quick succession. And, O king, O son of Pandu, from the mouth with which he used to look at the cardinal points as if absorbing them all, a number of quails came forth. And from that mouth of the three-headed being which used to drink wine, out flew a number of sparrows and hawks. And the heads having been cut off Indra was freed from his trepidation, and went to heaven, glad at heart. And the carpenter also went back to his house. And the slayer of Asuras, having killed his foe, considered his object gained. Now when the lord of creatures, Twashtri, heard that his son had been slain by Indra, his eyes became red with ire, and he spoke the following words, 'Since Indra hath killed my son who had committed no offence at all, who was

constantly engaged in the practice of austerities, who was merciful, possessed of self-control, and of subdued passions, therefore, for the destruction of Indra, I will create Vritra. Let the worlds behold what power I possess, and how mighty is the practice of austerities! Let that inhuman, wicked-minded lord of the gods also witness the same!' And saying this, that enraged one, famous for his austerities, washed his mouth with water, made offerings on the fire, created the terrible Vritra, and spoke to him, saying, 'O destined slayer of Indra, grow in might even from the strength of my austere rites.' And that Asura grew in might, towering towards the firmament, and resembling the son of fire. And he asked, 'Risen like the doomsday sun, what am I to do?' 'Kill Indra,' was the reply. And then he departed towards the celestial regions. And next ensued a great fight between Vritra and Indra, both fired with wrath. And there took place a terrible combat, O best of Kuru's race. And the heroic Vritra seized the celestial lord who had performed a hundred sacrifices. And filled with wrath, he whirled Indra and threw him into his mouth. And when Indra was swallowed up by Vritra, the terrified senior gods, possessed of great might, created Jrimbhika to kill Vritra. And as Vritra yawned and his mouth opened the slayer of the Asura, Vala contracted the different parts of his body, and came out from within Vritra's mouth. And thenceforth the yawn attaches itself to the living breath of animated beings in three worlds. And the gods rejoiced at the egress of Indra. And once again commenced the terrible fight between Vritra and Indra, both full of ire. And it was waged for a long while, O best of Bharata's race. And when Vritra, inspired with the mighty spirit of Twashtri and himself endowed with strength, got the upper hand in fight, Indra turned back And on his retreat, the gods became exceedingly distressed. And all of them together with Indra were overpowered by the might of Twashtri. And they all consulted with the saints, O descendant of Bharata. And they deliberated as to what was proper to be done, and were overwhelmed with dread. And seated on the top of the Mandara mountain, and bent on killing Vritra, they only bethought themselves of Vishnu, the indestructible one.'

5.10.1

इन्द्र उवाच
सर्वं व्याप्तमिदं देवा वृत्रेण जगदव्ययम्
न ह्यस्य सदृशं किंचित्प्रतिघाताय यद्भवेत्

5.10.2

समर्थो ह्यभवं पूर्वमसमर्थोऽस्मि सांप्रतम्
कथं कुर्यां नु भद्रं वो दुष्प्रधर्षः स मे मतः

5.10.3

तेजस्वी च महात्मा च युद्धे चामितविक्रमः
ग्रसेत्त्रिभुवनं सर्वं सदेवासुरमानुषम्

5.10.4

तस्माद्विनिश्चयमिमं शृणुध्वं मे दिवौकसः
विष्णोः क्षयमुपागम्य समेत्य च महात्मना
तेन संमन्त्र्य वेत्स्यामो वधोपायं दुरात्मनः

5.10.5

शल्य उवाच
एवमुक्ते मघवता देवाः सर्षिगणास्तदा
शरण्यं शरणं देवं जग्मुर्विष्णुं महाबलम्

5.10.6

ऊचुश्च सर्वे देवेशं विष्णुं वृत्रभयार्दिताः
त्वया लोकास्त्रयः क्रान्तास्त्रिभिर्विक्रमणैः प्रभो

5.10.7

अमृतं चाहृतं विष्णो दैत्याश्च निहता रणे
बलिं बद्ध्वा महादैत्यं शक्रो देवाधिपः कृतः

5.10.8

त्वं प्रभुः सर्वलोकानां त्वया सर्वमिदं ततम्
त्वं हि देव महादेवः सर्वलोकनमस्कृतः

5.10.9

गतिर्भव त्वं देवानां सेन्द्राणाममरोत्तम
जगद्व्याप्तमिदं सर्वं वृत्रेणासुरसूदन

5.10.10

विष्णुरुवाच
अवश्यं करणीयं मे भवतां हितमुत्तमम्
तस्मादुपायं वक्ष्यामि यथासौ न भविष्यति

5.10.11

गच्छध्वं सर्षिगन्धर्वा यत्रासौ विश्वरूपधृक्
साम तस्य प्रयुञ्जध्वं तत एनं विजेष्यथ

5.10.12

भविष्यति गतिर्देवाः शक्रस्य मम तेजसा
अदृश्यश्च प्रवेक्ष्यामि वज्रमस्यायुधोत्तमम्

5.10.13

गच्छध्वमृषिभिः सार्धं गन्धर्वैश्च सुरोत्तमाः
वृत्रस्य सह शक्रेण संधिं कुरुत माचिरम्

5.10.14

शल्य उवाच
एवमुक्तास्तु देवेन ऋषयस्त्रिदशास्तथा
ययुः समेत्य सहिताः शक्रं कृत्वा पुरःसरम्

5.10.15

समीपमेत्य च तदा सर्व एव महौजसः
तं तेजसा प्रज्वलितं प्रतपन्तं दिशो दश

5.10.16

ग्रसन्तमिव लोकांस्त्रीन्सूर्याचन्द्रमसौ यथा
ददृशुस्तत्र ते वृत्रं शक्रेण सह देवताः

5.10.17

ऋषयोऽथ ततोऽभ्येत्य वृत्रमूचुः प्रियं वचः
व्याप्तं जगदिदं सर्वं तेजसा तव दुर्जय

5.10.18

न च शक्नोषि निर्जेतुं वासवं भूरिविक्रमम्
युध्यतोश्चापि वां कालो व्यतीतः सुमहानिह

5.10.19

पीड्यन्ते च प्रजाः सर्वाः सदेवासुरमानवाः
सख्यं भवतु ते वृत्र शक्रेण सह नित्यदा
अवाप्स्यसि सुखं त्वं च शक्रलोकांश्च शाश्वतान्

5.10.20

ऋषिवाक्यं निशम्याथ स वृत्रः सुमहाबलः
उवाच तांस्तदा सर्वान्प्रणम्य शिरसासुरः

5.10.21

सर्वे यूयं महाभागा गन्धर्वाश्चैव सर्वशः
यद्ब्रूत तच्छ्रुतं सर्वं ममापि शृणुतानघाः

5.10.22

संधिः कथं वै भविता मम शक्रस्य चोभयोः
तेजसोर्हि द्वयोर्देवाः सख्यं वै भविता कथम्

5.10.23

ऋषय ऊचुः
सकृत्सतां संगतं लिप्सितव्यं; ततः परं भविता भव्यमेव
नातिक्रमेत्सत्पुरुषेण संगतं; तस्मात्सतां संगतं लिप्सितव्यम्

5.10.24

दृढं सतां संगतं चापि नित्यं; ब्रूयाच्चार्थं ह्यर्थकृच्छ्रेषु धीरः
महार्थवत्सत्पुरुषेण संगतं; तस्मात्सन्तं न जिघांसेत धीरः

5.10.25

इन्द्रः सतां संमतश्च निवासश्च महात्मनाम्
सत्यवादी ह्यदीनश्च धर्मवित्सुविनिश्चितः

5.10.26

तेन ते सह शक्रेण संधिर्भवतु शाश्वतः
एवं विश्वासमागच्छ मा ते भूद्बुद्धिरन्यथा

5.10.27

शल्य उवाच
महर्षिवचनं श्रुत्वा तानुवाच महाद्युतिः
अवश्यं भगवन्तो मे माननीयास्तपस्विनः

5.10.28

ब्रवीमि यदहं देवास्तत्सर्वं क्रियतामिह
ततः सर्वं करिष्यामि यदूचुर्मां द्विजर्षभाः

5.10.29

न शुष्केण न चार्द्रेण नाश्मना न च दारुणा
न शस्त्रेण न वज्रेण न दिवा न तथा निशि

5.10.30

वध्यो भवेयं विप्रेन्द्राः शक्रस्य सह दैवतैः
एवं मे रोचते संधिः शक्रेण सह नित्यदा

5.10.31

बाढमित्येव ऋषयस्तमूचुर्भरतर्षभ
एवं कृते तु संधाने वृत्रः प्रमुदितोऽभवत्

5.10.32

यत्तः सदाभवच्चापि शक्रोऽमर्षसमन्वितः
वृत्रस्य वधसंयुक्तानुपायाननुचिन्तयन्
रन्ध्रान्वेषी समुद्विग्नः सदाभूद्बलवृत्रहा

5.10.33

स कदाचित्समुद्रान्ते तमपश्यन्महासुरम्
संध्याकाल उपावृत्ते मुहूर्ते रम्यदारुणे

5.10.34

ततः संचिन्त्य भगवान्वरदानं महात्मनः
संध्येयं वर्तते रौद्रा न रात्रिर्दिवसं न च
वृत्रश्चावश्यवध्योऽयं मम सर्वहरो रिपुः

5.10.35

यदि वृत्रं न हन्म्यद्य वञ्चयित्वा महासुरम्
महाबलं महाकायं न मे श्रेयो भविष्यति

5.10.36

एवं संचिन्तयन्नेव शक्रो विष्णुमनुस्मरन्
अथ फेनं तदापश्यत्समुद्रे पर्वतोपमम्

5.10.37

नायं शुष्को न चार्द्रोऽयं न च शस्त्रमिदं तथा
एनं क्षेप्स्यामि वृत्रस्य क्षणादेव नशिष्यति

5.10.38

सवज्रमथ फेनं तं क्षिप्रं वृत्रे निसृष्टवान्
प्रविश्य फेनं तं विष्णुरथ वृत्रं व्यनाशयत्

5.10.39

निहते तु ततो वृत्रे दिशो वितिमिराभवन्
प्रववौ च शिवो वायुः प्रजाश्च जहृषुस्तदा

5.10.40

ततो देवाः सगन्धर्वा यक्षराक्षसपन्नगाः
ऋषयश्च महेन्द्रं तमस्तुवन्विविधैः स्तवैः

5.10.41

नमस्कृतः सर्वभूतैः सर्वभूतानि सान्त्वयन्
हतशत्रुः प्रहृष्टात्मा वासवः सह दैवतैः
विष्णुं त्रिभुवनश्रेष्ठं पूजयामास धर्मवित्

5.10.42

ततो हते महावीर्ये वृत्रे देवभयंकरे
अनृतेनाभिभूतोऽभूच्छक्रः परमदुर्मनाः
त्रैशीर्षयाभिभूतश्च स पूर्वं ब्रह्महत्यया

5.10.43

सोऽन्तमाश्रित्य लोकानां नष्टसंज्ञो विचेतनः
न प्राज्ञायत देवेन्द्रस्त्वभिभूतः स्वकल्मषैः
प्रतिच्छन्नो वसत्यप्सु चेष्टमान इवोरगः

5.10.44

ततः प्रनष्टे देवेन्द्रे ब्रह्महत्याभयार्दिते
भूमिः प्रध्वस्तसंकाशा निर्वृक्षा शुष्ककानना
विच्छिन्नस्रोतसो नद्यः सरांस्यनुदकानि च

5.10.45

संक्षोभश्चापि सत्त्वानामनावृष्टिकृतोऽभवत्
देवाश्चापि भृशं त्रस्तास्तथा सर्वे महर्षयः

5.10.46

अराजकं जगत्सर्वमभिभूतमुपद्रवैः
ततो भीताभवन्देवाः को नो राजा भवेदिति

5.10.47

दिवि देवर्षयश्चापि देवराजविनाकृताः
न च स्म कश्चिद्देवानां राज्याय कुरुते मनः

Translation — Kisari Mohan Ganguli

"Indra said, This whole indestructible universe, O gods, hath been pervaded by Vritra. There is nothing that can be equal to the task of opposing him. I was capable of yore, but now I am incapable. What good betide you, can I do? I believe him to be unapproachable. Powerful and magnanimous, possessing immeasurable strength in fight, he

would be able to swallow up all the three worlds with the gods, the Asuras, and the men. Therefore, hear ye dwellers of heaven, this is my resolution. Proceeding to the abode of Vishnu, in company with that high-souled Being must we consult, and ascertain the means of slaying this ruthless wretch.'

"Salya continued, 'Indra having thus spoken, the gods with that host of Rishis repaired to the mighty god Vishnu to place themselves under the-protection of that protector of all. And afflicted with the dread of Vritra, they said unto the Supreme Lord of the deities. Thou hadst in former times covered the three worlds with three steps. Thou hadst procured the ambrosial food, O Vishnu, and destroyed the Asuras in battle. Thou didst bind the great Asura Vali and hadst raised Indra to the throne of heaven. Thou art the lord of the gods, and this entire universe is pervaded by thee. Thou art the God, the mighty Deity, saluted by all persons. Be thou the refuge of all the celestials together with Indra, O best of gods. The whole universe, O slayer of Asuras, hath been pervaded by Vritra. And Vishnu said, 'I am no doubt bound to do what is for your good. I shall, therefore, tell you of a contrivance whereby he may be annihilated. Do ye with the Rishis and the Gandharvas repair to the place where Vritra that bearer of a universal form is and adopt towards him a conciliatory policy. You will thus succeed in overthrowing him. By virtue of my power, victory, ye gods, will be won by Indra, for, remaining invisible, I shall enter into his thunderbolt, that best of weapons. O foremost of gods, depart ye with the Rishis and the Gandharvas. Let there be no delay in effecting a peace between Indra and Vritra.'

"Salya continued, 'When he had thus spoken, the Rishis and the celestials placed Indra at their head, and uniting together, went away. Approaching Indra they behold Vritra glowing and resplendent as if scorching the ten points, and swallowing all the three worlds, and resembling the sun or the moon. And then the Rishis, came up to Vritra and spoke to him in conciliatory terms, saying, 'O thou unconquerable being, the whole of this universe hath been pervaded by thy energy. Thou art not able however to overpower Indra, O best of mighty beings. A long period hath now elapsed since you began to fight. All beings, with the gods and the Asuras and men, are suffering from the effects of the fight. Let there be eternal friendship between thee and Indra. Thou shalt be happy and shall dwell eternally in Indra's regions.' And the mighty Vritra having heard the words of the saints, bowed his head unto them. And the Asura (thus) spoke, 'What you, O highly-gifted beings, and also all these Gandharvas are saying, I have heard. Ye stainless beings, hear also what I have got to say. How can there be peace between us two, Indra and myself? How can there be friendship, ye gods, between two hostile powers?' The Rishis said, 'Friendship among righteous persons happens at a single meeting. It is a desirable object. Thereafter will happen what is fated to be. The opportunity of forming

friendship with a righteous person should not be sacrificed. Therefore, the friendship of the righteous should be sought. The friendship of the righteous is (like) excellent wealth, for he that is wise would give advice when it is needed. The friendship of a good person is of great use; therefore, a wise person should not desire to kill a righteous one. Indra is honoured by the righteous, and is the refuge of magnanimous persons, being veracious and unblamable, and knows what virtue is, and is possessed of a refined judgment. Let there be eternal friendship between thee and Indra, as described above. In this way, have faith (in him); let not thy heart be differently inclined.'

"Salya said, 'Hearing these words of the great Rishis, the illustrious Asura spoke to them, 'No doubt, the Rishis, endued with supernatural powers, are to be respected by me. Let what I am going to say, ye gods, be performed in its entirety; then I shall do everything that (these) best of Brahmanas have said to me. Ye lords of the Brahmana race, ordain so that Indra himself or the gods do not kill me by what is dry, or wet; by stone, or by wood; by a weapon fit for close fight, or by a missile; in the day time, or at night. On those terms eternal peace with Indra would be acceptable to me,--Very good! was what the Rishis told him, O best of Bharata race.' Thus peace having been concluded, Vritra was very much pleased. And Indra also became pleased though constantly occupied with the thought of killing Vritra. And the chief of the deities passed his time in search of a loophole, uneasy (in mind). And on a certain day when it was evening and the hour awful, Indra caught sight of the mighty Asura on the coast of the sea. And he bethought himself of the boon that was granted to the illustrious Asura, saying, 'This is the awful evening time; it is neither day, nor night; and this Vritra, my enemy, who hath stripped me of my all, must undoubtedly be killed by me. It I do not kill Vritra, this great and mighty Asura of gigantic frame, even by deceit, it will not go well with me.' And as Indra thought of all this, bearing Vishnu in mind he beheld at that instant in the sea a mass of froth as large as a hill. And he said, 'This is neither dry, nor wet, nor is it a weapon; let me hurl it at Vritra. Without doubt, he will die immediately.' And he threw at Vritra that mass of froth blended with the thunderbolt. And Vishnu, having entered within that froth, put an end to the life of Vritra. And when Vritra was killed, the cardinal points were free from gloom; and there also blew a pleasant breeze; and all beings were much pleased. And the deities with the Gandharvas and Yakshas and Rakshasas, with the great snakes and saints, glorified the mighty Indra with various laudatory hymns. And saluted by all beings, Indra spoke words of encouragement to all. And his heart was glad as also that of everyone of the gods for having killed the foe. And knowing the nature of virtue, he worshipped Vishnu, the most praiseworthy of all objects in the world. Now when the mighty Vritra, terrible to the gods, was killed, Indra became overpowered by falsehood, and he became exceedingly sad; and he was also overpowered by the sin of Brahmanicide

on account of having killed the three-headed son of Twashtri. And he betook himself to the confines of the worlds, and became bereft of his senses and consciousness. And overpowered by his own sins, he could not be recognised. And he lay concealed in water, just like a writhing snake. And when the lord of celestials, oppressed with the dread of Brahmanicide, had vanished from sight, the earth looked as if a havoc had passed over it. And it became treeless, and its woods withered; and the course of rivers was interrupted; and the reservoirs lost all their water; and there was distress among animals on account of cessation of rains. And the deities and all the great Rishis were in exceeding fear; and the world had no king, and was overtaken by disasters. Then the deities and the divine saints in heaven, separated from the chief of the gods, became terrified, and wondered who was to be their king. And nobody had any inclination to act as the king of the gods.'

5.11.1

शल्य उवाच
ऋषयोऽथाब्रुवन्सर्वे देवाश्च त्रिदशेश्वराः
अयं वै नहुषः श्रीमान्देवराज्येऽभिषिच्यताम्
ते गत्वाथाब्रुवन्सर्वे राजा नो भव पार्थिव

5.11.2

स तानुवाच नहुषो देवानृषिगणांस्तथा
पितृभिः सहितान्राजन्परीप्सन्हितमात्मनः

5.11.3

दुर्बलोऽहं न मे शक्तिर्भवतां परिपालने
बलवाञ्जायते राजा बलं शक्रे हि नित्यदा

5.11.4

तमब्रुवन्पुनः सर्वे देवाः सर्षिपुरोगमाः
अस्माकं तपसा युक्तः पाहि राज्यं त्रिविष्टपे

5.11.5

परस्परभयं घोरमस्माकं हि न संशयः
अभिषिच्यस्व राजेन्द्र भव राजा त्रिविष्टपे

5.11.6

देवदानवयक्षाणामृषीणां रक्षसां तथा
पितृगन्धर्वभूतानां चक्षुर्विषयवर्तिनाम्
तेज आदास्यसे पश्यन्बलवांश्च भविष्यसि

5.11.7

धर्मं पुरस्कृत्य सदा सर्वलोकाधिपो भव
ब्रह्मर्षींश्चापि देवांश्च गोपायस्व त्रिविष्टपे

5.11.8

सुदुर्लभं वरं लब्ध्वा प्राप्य राज्यं त्रिविष्टपे
धर्मात्मा सततं भूत्वा कामात्मा समपद्यत

5.11.9

देवोद्यानेषु सर्वेषु नन्दनोपवनेषु च
कैलासे हिमवत्पृष्ठे मन्दरे श्वेतपर्वते
सह्ये महेन्द्रे मलये समुद्रेषु सरित्सु च

5.11.10

अप्सरोभिः परिवृतो देवकन्यासमावृतः
नहुषो देवराजः सन्क्रीडन्बहुविधं तदा

5.11.11

शृण्वन्दिव्या बहुविधाः कथाः श्रुतिमनोहराः
वादित्राणि च सर्वाणि गीतं च मधुरस्वरम्

5.11.12

विश्वावसुर्नारदश्च गन्धर्वाप्सरसां गणाः
ऋतवः षट्च देवेन्द्रं मूर्तिमन्त उपस्थिताः
मारुतः सुरभिर्वाति मनोज्ञः सुखशीतलः

5.11.13

एवं हि क्रीडतस्तस्य नहुषस्य महात्मनः
संप्राप्ता दर्शनं देवी शक्रस्य महिषी प्रिया

5.11.14

स तां संदृश्य दुष्टात्मा प्राह सर्वान्सभासदः
इन्द्रस्य महिषी देवी कस्मान्मां नोपतिष्ठति

5.11.15

अहमिन्द्रोऽस्मि देवानां लोकानां च तथेश्वरः
आगच्छतु शची मह्यं क्षिप्रमद्य निवेशनम्

5.11.16

तच्छ्रुत्वा दुर्मना देवी बृहस्पतिमुवाच ह
रक्ष मां नहुषाद्ब्रह्मंस्तवास्मि शरणं गता

5.11.17

सर्वलक्षणसंपन्नां ब्रह्मंस्त्वं मां प्रभाषसे
देवराजस्य दयितामत्यन्तसुखभागिनीम्

5.11.18

अवैधव्येन संयुक्तामेकपत्नीं पतिव्रताम्
उक्तवानसि मां पूर्वमृतां तां कुरु वै गिरम्

5.11.19

नोक्तपूर्वं च भगवन्मृषा ते किंचिदीश्वर
तस्मादेतद्भवेत्सत्यं त्वयोक्तं द्विजसत्तम

5.11.20

बृहस्पतिरथोवाच इन्द्राणीं भयमोहिताम्
यदुक्तासि मया देवि सत्यं तद्भविता ध्रुवम्

5.11.21

द्रक्ष्यसे देवराजानमिन्द्रं शीघ्रमिहागतम्
न भेतव्यं च नहुषात्सत्यमेतद्ब्रवीमि ते
समानयिष्ये शक्रेण नचिराद्भवतीमहम्

5.11.22

अथ शुश्राव नहुष इन्द्राणीं शरणं गताम्
बृहस्पतेरङ्गिरसश्चुक्रोध स नृपस्तदा

Translation — Kisari Mohan Ganguli

"Salya said, 'Then all the Rishis and the superior gods said, "Let the handsome Nahusha be crowned as king of the gods. He is powerful and renowned, and devoted to virtue ever more.' And they all went and said to him, 'O lord of the earth, be thou our king.' And Nahusha intent on his welfare, spoke to those gods and saints accompanied by the progenitors (of mankind), 'I am feeble; I am not capable of protecting you; it is a powerful person who should be your king; it is Indra who hath always been possessed of strength.' And all the gods, led by the saints, spoke again to him, 'Aided by the virtue of our austerities, rule thou the kingdom of heaven. There is no doubt that we have all our respective fears. Be crowned, O lord of monarchs, as the king of heaven. Whatever being may stand within thy sight, whether he be a god, an Asura, a Yaksha, a saint, a Pitri, or a Gandharva, thou shalt absorb his power and (thereby) wax strong. Always placing virtue before (all other things), be thou the ruler of the worlds. Protect also the Brahmarsis (Brahmana saints) and the gods in heaven.' Then, O lord of monarchs, Nahusha was crowned king in heaven. And placing virtue before (everything else), he became the ruler of all the worlds. And though always of a virtuous disposition, yet when he obtained that precious boon and the kingdom of heaven, Nahusha assumed a sensual turn of mind. And when Nahusha became the king of the gods, he surrounded himself with celestial nymphs, and with damsels of celestial birth, and took to enjoyments of various kinds, in the Nandana groves, on mount Kailasa, on the crest of Himavat, on Mandara. the White hill Sahya, Mahendra and Malaya, as, also upon

seas and rivers. And he listened to various divine narratives that captivated both the ear and the heart, and to the play of musical instruments of different sorts, and to sweet vocal strains. And Viswavasu and Narada and bevies of celestial nymphs and bands of Gandharvas and the six seasons in living shapes, attended upon the king of the gods. And fragrant breezes, refreshingly cool, blew round him. And while that wretch was thus enjoying himself, on one occasion the goddess who was the favourite queen of Indra came in his sight. And that vicious soul, having looked at her, said to the courtiers, 'Why doth not this goddess, the queen of Indra, attend upon me? I am the monarch of the gods, and also the ruler of the worlds. Let Sachi make haste and visit me at my house.' Saddened at hearing this, the goddess said to Vrihaspati, 'Protect me, O Brahmana, from this Nahusha. I come to you as my refuge. You always say, O Brahmana, that I have got on my person all the auspicious marks, being the favourite of the divine king; that I am chaste, devoted to my lord, and destined never to become a widow. All this about me you have said before. Let your words be made true. O possessor of great powers, O lord, you never spoke words that were vain. Therefore, O best of Brahmanas, this that you have said ought to be true.' Then Vrihaspati said to the queen of Indra who was beside herself through fear, 'What thou hast been told by me will come to be true, be sure, O goddess. Thou shalt see Indra, the lord of the gods, who will soon come back here. I tell thee truly, thou hast no fear from Nahusha; I shall soon unite thee with Indra.' Now Nahusha came to hear that Indra's queen had taken refuge with Vrihaspati, the son of Angiras. And at this, the king became highly enraged.'

5.12.1

शल्य उवाच
क्रुद्धं तु नहुषं ज्ञात्वा देवाः सर्षिपुरोगमाः
अब्रुवन्देवराजानं नहुषं घोरदर्शनम्

5.12.2

देवराज जहि क्रोधं त्वयि क्रुद्धे जगद्विभो
त्रस्तं सासुरगन्धर्वं सकिंनरमहोरगम्

5.12.3

जहि क्रोधमिमं साधो न क्रुध्यन्ति भवद्विधाः
परस्य पत्नी सा देवी प्रसीदस्व सुरेश्वर

5.12.4

निवर्तय मनः पापात्परदाराभिमर्शनात्
देवराजोऽसि भद्रं ते प्रजा धर्मेण पालय

5.12.5

एवमुक्तो न जग्राह तद्वचः काममोहितः
अथ देवानुवाचेदमिन्द्रं प्रति सुराधिपः

5.12.6

अहल्या धर्षिता पूर्वमृषिपत्नी यशस्विनी
जीवतो भर्तुरिन्द्रेण स वः किं न निवारितः

5.12.7

बहूनि च नृशंसानि कृतानीन्द्रेण वै पुरा
वैधर्म्याण्युपधाश्चैव स वः किं न निवारितः

5.12.8

उपतिष्ठतु मां देवी एतदस्या हितं परम्
युष्माकं च सदा देवाः शिवमेवं भविष्यति

5.12.9

देवा ऊचुः
इन्द्राणीमानयिष्यामो यथेच्छसि दिवस्पते
जहि क्रोधमिमं वीर प्रीतो भव सुरेश्वर

5.12.10

शल्य उवाच
इत्युक्त्वा ते तदा देवा ऋषिभिः सह भारत
जग्मुर्बृहस्पतिं वक्तुमिन्द्राणीं चाशुभं वचः

5.12.11

जानीमः शरणं प्राप्तमिन्द्राणीं तव वेश्मनि
दत्ताभयां च विप्रेन्द्र त्वया देवर्षिसत्तम

5.12.12

ते त्वां देवाः सगन्धर्वा ऋषयश्च महाद्युते
प्रसादयन्ति चेन्द्राणी नहुषाय प्रदीयताम्

5.12.13

इन्द्राद्विशिष्टो नहुषो देवराजो महाद्युतिः
वृणोत्वियं वरारोहा भर्तृत्वे वरवर्णिनी

5.12.14

एवमुक्ते तु सा देवी बाष्पमुत्सृज्य सस्वरम्
उवाच रुदती दीना बृहस्पतिमिदं वचः

5.12.15

नाहमिच्छामि नहुषं पतिमन्वास्य तं प्रभुम्
शरणागतास्मि ते ब्रह्मंस्त्राहि मां महतो भयात्

5.12.16

बृहस्पतिरुवाच
शरणागतां न त्यजेयमिन्द्राणि मम निश्चितम्
धर्मज्ञां धर्मशीलां च न त्यजे त्वामनिन्दिते

5.12.17

नाकार्यं कर्तुमिच्छामि ब्राह्मणः सन्विशेषतः
श्रुतधर्मा सत्यशीलो जानन्धर्मानुशासनम्

5.12.18

नाहमेतत्करिष्यामि गच्छध्वं वै सुरोत्तमाः
अस्मिंश्चार्थे पुरा गीतं ब्रह्मणा श्रूयतामिदम्

5.12.19

न तस्य बीजं रोहति बीजकाले; न चास्य वर्षं वर्षति वर्षकाले
भीतं प्रपन्नं प्रददाति शत्रवे; न सोऽन्तरं लभते त्राणमिच्छन्

5.12.20

मोघमन्नं विन्दति चाप्यचेताः; स्वर्गाल्लोकाद्भ्रश्यति नष्टचेष्टः
भीतं प्रपन्नं प्रददाति यो वै; न तस्य हव्यं प्रतिगृह्णन्ति देवाः

5.12.21

प्रमीयते चास्य प्रजा ह्यकाले; सदा विवासं पितरोऽस्य कुर्वते
भीतं प्रपन्नं प्रददाति शत्रवे; सेन्द्रा देवाः प्रहरन्त्यस्य वज्रम्

5.12.22

एतदेवं विजानन्वै न दास्यामि शचीमिमाम्
इन्द्राणीं विश्रुतां लोके शक्रस्य महिषीं प्रियाम्

5.12.23

अस्या हितं भवेद्यच्च मम चापि हितं भवेत्
क्रियतां तत्सुरश्रेष्ठा न हि दास्याम्यहं शचीम्

5.12.24

शल्य उवाच
अथ देवास्तमेवाहुर्गुरुमङ्गिरसां वरम्
कथं सुनीतं तु भवेन्मन्त्रयस्व बृहस्पते

5.12.25

बृहस्पतिरुवाच
नहुषं याचतां देवी किंचित्कालान्तरं शुभा
इन्द्राणीहितमेतद्धि तथास्माकं भविष्यति

5.12.26

बहुविघ्नकरः कालः कालः कालं नयिष्यति
दर्पितो बलवांश्चापि नहुषो वरसंश्रयात्

5.12.27

शल्य उवाच
ततस्तेन तथोक्ते तु प्रीता देवास्तमब्रुवन्
ब्रह्मन्साध्विदमुक्तं ते हितं सर्वदिवौकसाम्
एवमेतद्द्विजश्रेष्ठ देवी चेयं प्रसाद्यताम्

5.12.28

ततः समस्ता इन्द्राणीं देवाः साग्निपुरोगमाः
ऊचुर्वचनमव्यग्रा लोकानां हितकाम्यया

5.12.29

त्वया जगदिदं सर्वं धृतं स्थावरजङ्गमम्
एकपत्न्यसि सत्या च गच्छस्व नहुषं प्रति

5.12.30

क्षिप्रं त्वामभिकामश्च विनशिष्यति पार्थिवः
नहुषो देवि शक्रश्च सुरैश्वर्यमवाप्स्यति

5.12.31

एवं विनिश्चयं कृत्वा इन्द्राणी कार्यसिद्धये
अभ्यगच्छत सव्रीडा नहुषं घोरदर्शनम्

5.12.32

दृष्ट्वा तां नहुषश्चापि वयोरूपसमन्विताम्
समहृष्यत दुष्टात्मा कामोपहतचेतनः

Translation — Kisari Mohan Ganguli

"Salya said, 'Seeing Nahusha enraged, the gods led by the saints spoke unto him, 'Who was now their king of awful mien? O king of gods, quit thy wrath. When thou art in wrath, O lord, the Universe, with its Asuras and Gandharvas, its Kinnaras, and great snakes, quaketh. Quit this wrath, thou righteous being. Persons like thee do not put themselves out. That goddess is another person's wife. Be pacified, O lord of gods! Turn back thy inclination from the sin of outraging another's wife. Thou art the king of gods, prosperity to thee! Protect thy subjects in all righteousness?' So addressed, he heeded not the saying rendered senseless by lust. And the king spoke to the gods, in allusion to Indra, 'Ahalya of spotless fame, the wife of a saint, was outraged by Indra while her husband was alive. Why did ye not prevent him? Many were the deeds of inhumanity, of unrighteousness, of deceit, committed by

[paragraph continues] Indra in former times. Why did ye not prevent him? Let the goddess do my pleasure; that would be her permanent good. And so the same will ever more rebound to your safety, ye gods!'

"The gods said, 'We shall bring to thee the queen of Indra even as thou hast laid the command, 'O lord of heaven! Quit this wrath, thou valiant soul! Be pacified, O lord of gods!'

"Salya continued, 'Thus having spoken to him, the gods with the saint went to inform Vrihaspati and the queen of Indra of the said news. And they said, 'We know, O foremost of Brahmanas, that the queen of Indra hath betaken herself to thy house, for protection, and that thou hast promised her protection, O best of divine saints! But we, the gods and Gandharvas and saints, beseech thee, O thou of great lustre, to give up the queen of Indra to Nahusha. Nahusha, the king of gods, of great effulgence, is superior to Indra. Let her, that lady of choice figure and complexion, choose him as her lord!' Thus addressed, the goddess gave vent to tears; and sobbing audibly, she mourned in piteous accents. And she spoke to Vrihaspati, 'O best of divine saints, I do not desire Nahusha to be my lord. I have betaken myself to thy protection, O Brahmana! Deliver me from this great peril!'

"Vrihaspati said, 'My resolution is this, I shall not abandon one that hath sought my protection. O thou of unblamable life, I shall not abandon thee, virtuous as thou art and of a truthful disposition! I do not desire to do an improper act, specially as I am a Brahmana knowing what righteousness is, having a regard for truth, and aware also of the precepts of virtue. I shall never do it. Go your ways, ye best of gods. Hear what hath formerly been sung by Brahma with regard to the matter at hand. He that delivereth up to a foe of a person terrified and asking for protection obtaineth no protection when he himself is in need of it. His seed doth not grow at seed-time and rain doth not come to him in the season of rains. He that delivereth up to a foe a person terrified and asking for protection never succeedeth in anything that he undertaketh; senseless as he is, he droppeth paralysed from heaven; the god refuse offerings made by him. His progeny die an untimely death and his forefathers always quarrel (among themselves). The gods with Indra and their head dart the thunderbolt at him. Know it to be so, I shall not deliver up this Sachi here, the queen of Indra, famous in the world as his favourite consort. O ye best of gods, what may be for both her good and mine I ask you to do. Sachi I shall never deliver up!'

"Salya continued, 'Then the gods and the Gandharvas said these words to the preceptor of the gods, 'O Vrihaspati, deliberate upon something that may be conformable to sound policy!' Vrihaspati said, 'Let this goddess of auspicious looks ask for time from Nahusha in order to make up her mind to his proposal. This will be for the good of Indra's queen, and of us as well. Time, ye gods, may give rise to many impediments. Time will send time onward. Nahusha is proud and powerful by virtue of the boon granted to him!'

"Salya continued, 'Vrihaspati having spoken so, the gods, delighted then said, 'Well hast thou said, O Brahmana. This is for the good of all the gods. It is no doubt so. Only, let this goddess be propitiated.' Then the assembled gods led by Agni, with a view to the welfare of all the worlds, spoke to Indra's queen in a quiet way. And the gods said, 'Thou art supporting the whole universe of things mobile and immobile. Thou art chaste and true: go thou to Nahusha. That vicious being, lustful after thee, will shortly fall: and Indra, O goddess, will get the sovereignty of the gods!' Ascertaining this to be the result of that deliberation, Indra's queen, for attaining her end, went bashfully to Nahusha of awful mien. The vicious Nahusha also, rendered senseless by lust, saw how youthful and lovely she was, and became highly pleased.'

5.13.1

शल्य उवाच
अथ तामब्रवीद्दृष्ट्वा नहुषो देवराट्तदा
त्रयाणामपि लोकानामहमिन्द्रः शुचिस्मिते
भजस्व मां वरारोहे पतित्वे वरवर्णिनि

5.13.2

एवमुक्ता तु सा देवी नहुषेण पतिव्रता
प्रावेपत भयोद्विग्ना प्रवाते कदली यथा

5.13.3

नमस्य सा तु ब्रह्माणं कृत्वा शिरसि चाञ्जलिम्
देवराजमथोवाच नहुषं घोरदर्शनम्

5.13.4

कालमिच्छाम्यहं लब्धुं किंचित्त्वत्तः सुरेश्वर
न हि विज्ञायते शक्रः प्राप्तः किं वा क्व वा गतः

5.13.5

तत्त्वमेतत्तु विज्ञाय यदि न ज्ञायते प्रभो
ततोऽहं त्वामुपस्थास्ये सत्यमेतद्ब्रवीमि ते
एवमुक्तः स इन्द्राण्या नहुषः प्रीतिमानभूत्

5.13.6

नहुष उवाच
एवं भवतु सुश्रोणि यथा मामभिभाषसे
ज्ञात्वा चागमनं कार्यं सत्यमेतदनुस्मरेः

5.13.7

शल्य उवाच
नहुषेण विसृष्टा च निश्चक्राम ततः शुभा
बृहस्पतिनिकेतं सा जगाम च तपस्विनी

5.13.8

तस्याः संश्रुत्य च वचो देवाः साग्निपुरोगमाः
मन्त्रयामासुरेकाग्राः शक्रार्थं राजसत्तम

5.13.9

देवदेवेन संगम्य विष्णुना प्रभविष्णुना
ऊचुश्चैनं समुद्विग्ना वाक्यं वाक्यविशारदाः

5.13.10

ब्रह्महत्याभिभूतो वै शक्रः सुरगणेश्वरः
गतिश्च नस्त्वं देवेश पूर्वजो जगतः प्रभुः
रक्षार्थं सर्वभूतानां विष्णुत्वमुपजग्मिवान्

5.13.11

त्वद्वीर्यान्निहते वृत्रे वासवो ब्रह्महत्यया
वृतः सुरगणश्रेष्ठ मोक्षं तस्य विनिर्दिश

5.13.12

तेषां तद्वचनं श्रुत्वा देवानां विष्णुरब्रवीत्
मामेव यजतां शक्रः पावयिष्यामि वज्रिणम्

5.13.13

पुण्येन हयमेधेन मामिष्ट्वा पाकशासनः
पुनरेष्यति देवानामिन्द्रत्वमकुतोभयः

5.13.14

स्वकर्मभिश्च नहुषो नाशं यास्यति दुर्मतिः
कंचित्कालमिमं देवा मर्षयध्वमतन्द्रिताः

5.13.15

श्रुत्वा विष्णोः शुभां सत्यां तां वाणीममृतोपमाम्
ततः सर्वे सुरगणाः सोपाध्यायाः सहर्षिभिः
यत्र शक्रो भयोद्विग्नस्तं देशमुपचक्रमुः

5.13.16

तत्राश्वमेधः सुमहान्महेन्द्रस्य महात्मनः
ववृते पावनार्थं वै ब्रह्महत्यापहो नृप

5.13.17

विभज्य ब्रह्महत्यां तु वृक्षेषु च नदीषु च
पर्वतेषु पृथिव्यां च स्त्रीषु चैव युधिष्ठिर

5.13.18

संविभज्य च भूतेषु विसृज्य च सुरेश्वरः
विज्वरः पूतपाप्मा च वासवोऽभवदात्मवान्

5.13.19

अकम्प्यं नहुषं स्थानाद्दृष्ट्वा च बलसूदनः
तेजोघ्नं सर्वभूतानां वरदानाच्च दुःसहम्

5.13.20

ततः शचीपतिर्वीरः पुनरेव व्यनश्यत
अदृश्यः सर्वभूतानां कालाकाङ्क्षी चचार ह

5.13.21

प्रनष्टे तु ततः शक्रे शची शोकसमन्विता
हा शक्रेति तदा देवी विललाप सुदुःखिता

5.13.22

यदि दत्तं यदि हुतं गुरवस्तोषिता यदि
एकभर्तृत्वमेवास्तु सत्यं यद्यस्ति वा मयि

5.13.23

पुण्यां चेमामहं दिव्यां प्रवृत्तामुत्तरायणे
देवीं रात्रिं नमस्यामि सिध्यतां मे मनोरथः

5.13.24

प्रयता च निशां देवीमुपातिष्ठत तत्र सा
पतिव्रतात्वात्सत्येन सोपश्रुतिमथाकरोत्

5.13.25

यत्रास्ते देवराजोऽसौ तं देशं दर्शयस्व मे
इत्याहोपश्रुतिं देवी सत्यं सत्येन दृश्यताम्

Translation — Kisari Mohan Ganguli

"Salya said, 'Now then Nahusha, the king of the gods, looked at her and said, 'O thou of sweet smiles, I am the Indra of all the three worlds. O thou of beautiful thighs and fair complexion, accept me as thy lord!' That chaste goddess, thus addressed by Nahusha, was terrified and quaked like a plantain-stalk at a breezy spot. She bowed her head to Brahma, and joining her hands spoke to Nahusha, the king of the gods, of awful mien, said, 'O lord of the deities, I desire to obtain time. It is not known what hath become of Indra, or where he is. Having enquired into the truth regarding him, if, O lord, I obtain no news of him, then I shall visit thee; this tell I thee for truth.' Thus addressed by Indra's queen, Nahusha was pleased. And Nahusha said, 'Let it be so, O lady of lovely hips, even as thou art telling me. Thou wilt come, after having ascertained the news. I hope thou wilt remember thy plighted truth.' Dismissed by Nahusha, she of auspicious looks stepped out; and that famous lady went to the abode of Vrihaspati. And, O best of kings, the gods with Agni at their head, when they heard her words, deliberated, intent upon what would promote the interests of Indra. And they then joined the powerful Vishnu, the God of gods. And skilled in making speeches, the uneasy gods spoke the following words to him, 'Indra, the lord of all the gods, hath been overpowered by the sin of Brahmanicide. Thou, O lord of the gods, art the first-born, the ruler of the universe, and our refuge. Thou hadst assumed the form of Vishnu for the protection of all beings. When Vritra was killed through thy energy, Indra was overwhelmed by the sin of Brahmanicide. O best of all the gods, prescribe the means of setting him free.' Having heard these words of the gods, Vishnu said, 'Let Indra. offer sacrifice to me. Even I shall purify the holder of the thunderbolt. The chastiser of Paka, having performed the

holy horse-sacrifice, will fearlessly regain his dignity as lord of the gods. And the wicked-minded Nahusha will be led to destruction by his evil deeds. For a certain period, ye gods, ye must be patient, being vigilant at the same time.' Having heard these words of Vishnu, words that were true, and pleasant like ambrosia to their ears, the gods, with their preceptor, and with the Rishis proceeded to that spot where Indra was uneasy with fear. And there, O king, was performed a great horse-sacrifice, capable of removing the sin of Brahmanicide, for the purification of the high-minded and great Indra. And the lord of the gods,--O Yudhishthira, divided the sin of Brahmanicide among trees and rivers and mountains and the earth and women. And having distributed it thus among those beings and parted with it, Indra was free from fever. And rid of his sin, he came to himself. And at that place, the slayer of the Asura Vala, quaked when he looked at Nahusha, before whom all animated beings felt cowed, and who was unapproachable by virtue of the boon the Rishis had granted to him. And the divine husband of Sachi vanished from sight once again. And invisible to all beings, he wandered biding his time. And Indra having disappeared, Sachi fell into grief. And exceedingly miserable, she bewailed, 'Alas! O Indra, if ever I have made a gift, or made offering to the gods, or have propitiated my spiritual guides, if there is any truth in me, then I pray that my chastity may remain inviolate. I bow myself to this goddess Night,--holy, pure, running her course during this the northern journey of the sun, 1 let my desire be fulfilled.' Saying this, she, in a purified condition of body and soul, worshipped the goddess Night. And in the name of her chastity and truth she had recourse to divination. 2 And she asked, 'Show me the place where the king of the gods is. Let truth be verified by truth.' And it was thus that she addressed the goddess of Divination.'

23:1 i.e., passage of the sun from the winter to the summer solstice.

23:2 Divination was practised by reference to the stars in the night.

5.14.1

शल्य उवाच
अथैनां रुपिणीं साध्वीमुपातिष्ठदुपश्रुतिः
तां वयोरूपसंपन्नां दृष्ट्वा देवीमुपस्थिताम्

5.14.2

इन्द्राणी संप्रहृष्टा सा संपूज्यैनामपृच्छत
इच्छामि त्वामहं ज्ञातुं का त्वं ब्रूहि वरानने

5.14.3

उपश्रुतिरुवाच
उपश्रुतिरहं देवि तवान्तिकमुपागता
दर्शनं चैव संप्राप्ता तव सत्येन तोषिता

5.14.4

पतिव्रतासि युक्ता च यमेन नियमेन च
दर्शयिष्यामि ते शक्रं देवं वृत्रनिषूदनम्
क्षिप्रमन्वेहि भद्रं ते द्रक्ष्यसे सुरसत्तमम्

5.14.5

शल्य उवाच
ततस्तां प्रस्थितां देवीमिन्द्राणी सा समन्वगात्
देवारण्यान्यतिक्रम्य पर्वतांश्च बहूंस्ततः
हिमवन्तमतिक्रम्य उत्तरं पार्श्वमागमत्

5.14.6

समुद्रं च समासाद्य बहुयोजनविस्तृतम्
आससाद महाद्वीपं नानाद्रुमलतावृतम्

5.14.7

तत्रापश्यत्सरो दिव्यं नानाशकुनिभिर्वृतम्
शतयोजनविस्तीर्णं तावदेवायतं शुभम्

5.14.8

तत्र दिव्यानि पद्मानि पञ्चवर्णानि भारत
षट्पदैरुपगीतानि प्रफुल्लानि सहस्रशः

5.14.9

पद्मस्य भित्त्वा नालं च विवेश सहिता तया
बिसतन्तुप्रविष्टं च तत्रापश्यच्छतक्रतुम्

5.14.10

तं दृष्ट्वा च सुसूक्ष्मेण रूपेणावस्थितं प्रभुम्
सूक्ष्मरूपधरा देवी बभूवोपश्रुतिश्च सा

5.14.11

इन्द्रं तुष्टाव चेन्द्राणी विश्रुतैः पूर्वकर्मभिः
स्तूयमानस्ततो देवः शचीमाह पुरंदरः

5.14.12

किमर्थमसि संप्राप्ता विज्ञातश्च कथं त्वहम्
ततः सा कथयामास नहुषस्य विचेष्टितम्

5.14.13

इन्द्रत्वं त्रिषु लोकेषु प्राप्य वीर्यमदान्वितः
दर्पाविष्टश्च दुष्टात्मा मामुवाच शतक्रतो
उपतिष्ठ मामिति क्रूरः कालं च कृतवान्मम

5.14.14

यदि न त्रास्यसि विभो करिष्यति स मां वशे
एतेन चाहं संतप्ता प्राप्ता शक्र तवान्तिकम्
जहि रौद्रं महाबाहो नहुषं पापनिश्चयम्

5.14.15

प्रकाशयस्व चात्मानं दैत्यदानवसूदन
तेजः समाप्नुहि विभो देवराज्यं प्रशाधि च

Translation — Kisari Mohan Ganguli

"Salya said, 'Then the goddess of Divination stood near that chaste and beautiful lady. And having beheld that goddess, youthful and lovely, standing before her, Indra's queen, glad at heart, paid respects to them and said, 'I desire to know who thou art, O thou of lovely face.' And Divination said, 'I am Divination, O goddess, come near thee. Since thou art truthful, therefore, O high-minded lady, do I appear in thy sight. Since thou art devoted to thy lord, employed in controlling thyself,

and engaged in the practice of religious rites, I shall show thee the god Indra, the slayer of Vritra. Quickly come after me, so may good betide thee! Thou shalt see that best of gods.' Then Divination proceeded and the divine queen of Indra went after her. And she crossed the heavenly groves, and many mountains; and then having crossed the Himavat mountains, she came to its northern side. And having reached the sea, extending over many yojanas, she came upon a large island covered with various trees and plants. And there she saw a beautiful lake, of heavenly appearance, covered with birds, eight hundred miles in length, and as many in breadth. And upon it, O descendant of Bharata, were full-blown lotuses of heavenly appearance, of five colours, hummed round by bees, and counting by thousands. And in the middle of that lake, there was a large and beautiful assemblage of lotuses having in its midst a large white lotus standing on a lofty stalk. And penetrating into the lotus-stalk, along with Sachi, she saw Indra there who had entered into its fibres. And seeing her lord lying there in a minute form, Sachi also assumed a minute form, so did the goddess of divination too. And Indra's queen began to glorify him by reciting his celebrated deeds of yore. And thus glorified, the divine Purandara spoke to Sachi, 'For what purpose hast thou come? How also have I been found out?' Then the goddess spoke of the acts of Nahusha. And she said, 'O performer of a hundred sacrifices, having obtained the sovereignty of the three worlds, powerful and haughty and of a vicious soul, he hath commanded me to visit him, and the cruel wretch hath even assigned me a definite time. If thou wilt not protect me, O lord, he will bring me under his power. For this reason, O Indra, have I come to thee in alarm. O thou of powerful arms, slay the terrible Nahusha of vicious soul. Discover thyself, O slayer of Daityas and Danavas. O lord, assume thy own strength and rule the celestial kingdom.'"

5.15.1

शल्य उवाच
एवमुक्तः स भगवाञ्शच्या पुनरथाब्रवीत्
विक्रमस्य न कालोऽयं नहुषो बलवत्तरः

5.15.2

विवर्धितश्च ऋषिभिर्हव्यैः कव्यैश्च भामिनि
नीतिमत्र विधास्यामि देवि तां कर्तुमर्हसि

5.15.3

गुह्यं चैतत्त्वया कार्यं नाख्यातव्यं शुभे क्वचित्
गत्वा नहुषमेकान्ते ब्रवीहि तनुमध्यमे

5.15.4

ऋषियानेन दिव्येन मामुपैहि जगत्पते
एवं तव वशे प्रीता भविष्यामीति तं वद

5.15.5

इत्युक्ता देवराजेन पत्नी सा कमलेक्षणा
एवमस्त्वित्यथोक्त्वा तु जगाम नहुषं प्रति

5.15.6

नहुषस्तां ततो दृष्ट्वा विस्मितो वाक्यमब्रवीत्
स्वागतं ते वरारोहे किं करोमि शुचिस्मिते

5.15.7

भक्तं मां भज कल्याणि किमिच्छसि मनस्विनि
तव कल्याणि यत्कार्यं तत्करिष्ये सुमध्यमे

5.15.8

न च व्रीडा त्वया कार्या सुश्रोणि मयि विश्वस
सत्येन वै शपे देवि कर्तास्मि वचनं तव

5.15.9

इन्द्राण्युवाच
यो मे त्वया कृतः कालस्तमाकाङ्क्षे जगत्पते
ततस्त्वमेव भर्ता मे भविष्यसि सुराधिप

5.15.10

कार्यं च हृदि मे यत्तद्देवराजावधारय
वक्ष्यामि यदि मे राजन्प्रियमेतत्करिष्यसि
वाक्यं प्रणयसंयुक्तं ततः स्यां वशगा तव

5.15.11

इन्द्रस्य वाजिनो वाहा हस्तिनोऽथ रथास्तथा
इच्छाम्यहमिहापूर्वं वाहनं ते सुराधिप
यन्न विष्णोर्न रुद्रस्य नासुराणां न रक्षसाम्

5.15.12

वहन्तु त्वां महाराज ऋषयः संगता विभो
सर्वे शिबिकया राजन्नेतद्धि मम रोचते

5.15.13

नासुरेषु न देवेषु तुल्यो भवितुमर्हसि
सर्वेषां तेज आदत्स्व स्वेन वीर्येण दर्शनात्
न ते प्रमुखतः स्थातुं कश्चिदिच्छति वीर्यवान्

5.15.14

शल्य उवाच
एवमुक्तस्तु नहुषः प्राहृष्यत तदा किल
उवाच वचनं चापि सुरेन्द्रस्तामनिन्दिताम्

5.15.15

अपूर्वं वाहनमिदं त्वयोक्तं वरवर्णिनि
दृढं मे रुचितं देवि त्वद्वशोऽस्मि वरानने

5.15.16

न ह्यल्पवीर्यो भवति यो वाहान्कुरुते मुनीन्
अहं तपस्वी बलवान्भूतभव्यभवत्प्रभुः

5.15.17

मयि क्रुद्धे जगन्न स्यान्मयि सर्वं प्रतिष्ठितम्
देवदानवगन्धर्वाः किंनरोरगराक्षसाः

5.15.18

न मे क्रुद्धस्य पर्याप्ताः सर्वे लोकाः शुचिस्मिते
चक्षुषा यं प्रपश्यामि तस्य तेजो हराम्यहम्

5.15.19

तस्मात्ते वचनं देवि करिष्यामि न संशयः
सप्तर्षयो मां वक्ष्यन्ति सर्वे ब्रह्मर्षयस्तथा
पश्य माहात्म्यमस्माकमृद्धिं च वरवर्णिनि

5.15.20

एवमुक्त्वा तु तां देवीं विसृज्य च वराननाम्
विमाने योजयित्वा स ऋषीन्नियममास्थितान्

5.15.21

अब्रह्मण्यो बलोपेतो मत्तो वरमदेन च
कामवृत्तः स दुष्टात्मा वाहयामास तानृषीन्

5.15.22

नहुषेण विसृष्टा च बृहस्पतिमुवाच सा
समयोऽल्पावशेषो मे नहुषेणेह यः कृतः
शक्रं मृगय शीघ्रं त्वं भक्तायाः कुरु मे दयाम्

5.15.23

बाढमित्येव भगवान्बृहस्पतिरुवाच ताम्
न भेतव्यं त्वया देवि नहुषाद्दुष्टचेतसः

5.15.24

न ह्येष स्थास्यति चिरं गत एष नराधमः
अधर्मज्ञो महर्षीणां वाहनाच्च हतः शुभे

5.15.25

इष्टिं चाहं करिष्यामि विनाशायास्य दुर्मतेः
शक्रं चाधिगमिष्यामि मा भैस्त्वं भद्रमस्तु ते

5.15.26

ततः प्रज्वाल्य विधिवज्जुहाव परमं हविः
बृहस्पतिर्महातेजा देवराजोपलब्धये

5.15.27

तस्माच्च भगवान्देवः स्वयमेव हुताशनः
स्त्रीवेषमद्भुतं कृत्वा सहसान्तरधीयत

5.15.28

स दिशः प्रदिशश्चैव पर्वतांश्च वनानि च
पृथिवीं चान्तरिक्षं च विचीयातिमनोगतिः
निमेषान्तरमात्रेण बृहस्पतिमुपागमत्

5.15.29

अग्निरुवाच
बृहस्पते न पश्यामि देवराजमहं क्वचित्
आपः शेषाः सदा चापः प्रवेष्टुं नोत्सहाम्यहम्
न मे तत्र गतिर्ब्रह्मन्किमन्यत्करवाणि ते

5.15.30

शल्य उवाच
तमब्रवीद्देवगुरुरपो विश महाद्युते

5.15.31

अग्निरुवाच
नापः प्रवेष्टुं शक्ष्यामि क्षयो मेऽत्र भविष्यति
शरणं त्वां प्रपन्नोऽस्मि स्वस्ति तेऽस्तु महाद्युते

5.15.32

अद्भ्योऽग्निर्ब्रह्मतः क्षत्रमश्मनो लोहमुत्थितम्
तेषां सर्वत्रगं तेजः स्वासु योनिषु शाम्यति

Translation — Kisari Mohan Ganguli

"Salya said, 'Thus addressed by Sachi, the illustrious god said to her again, 'This is not the time for putting forth valour. Nahusha is stronger than I am. O beautiful lady, he hath been strengthened by the Rishis with the merits of offerings to the gods and the Pitris. I shall have recourse to policy now. Thou wilt have to carry it out, O goddess. O lady, thou must do it secretly and must not disclose it to any person. O lady of a beautiful waist, going to Nahusha in private, tell him, O lord of the Universe, thou must visit me mounted on a nice vehicle borne by Rishis. In that case I shall be pleased and shall place myself at thy disposal. This shouldst thou tell him.' And thus addressed by the

king of the gods, his lotus-eyed consort expressed her consent and went to Nahusha. And Nahusha, having seen her, smilingly addressed her, saying, 'I welcome thee, O lady of lovely thighs. What is thy pleasure, O thou of sweet smiles. Accept me, O lady of propitious looks, who am devoted to thee. What is thy will, O spirited dame. I shall do thy wish, O lady of propitious looks and slender waist. Nor needst thou be bashful, O thou of lovely hips. Have trust in me. In the name of truth I swear, O goddess, that I shall do thy bidding.'

"Sachi said, 'O lord of Universe, I wanted the time that thou hast assigned to me. Thereafter, O lord of the gods, thou shalt be my husband. I have a wish. Attend and hear, O king of the gods. What it is I shall say, O king, so that thou mayst do what I like. This is an indulgence that I ask from thy love for me. If thou grantest it, I shall be at thy disposal. Indra had horses for carrying him, and elephants, and cars. I want thee to have, O king of the gods, a novel vehicle, such as never belonged to Vishnu, or Rudra, or the Asuras, or the Rakshasas, O lord. Let a number of highly dignified Rishis, united together, bear thee in a palanquin. This is what commends itself to me. Thou shouldst not liken thyself to the Asuras or the gods. Thou absorbest the strength of all by thy own strength as soon as they look at thee. There is none so strong as to be able to stand before thee.'

"Salya continued, 'Thus addressed, Nahusha was very much pleased. And the lord of the deities said to that lady of faultless features, 'O lady of the fairest complexion, thou hast spoken of a vehicle never heard of before. I like it exceedingly, O goddess. I am in thy power, O thou of lovely face. He cannot be a feeble person who employeth Rishis for bearing him. I have practised austerities, and am mighty. I am the lord of the past, the present, and the future. The Universe would be no more if I were in rage. The whole Universe is established in me. O thou of sweet smiles, the gods, the Asuras and Gandharvas, and snakes, and Rakshasas are together unable to cope with me when I am in rage. Whomsoever I gaze upon I divest him of his energy. Therefore, thy request I shall no doubt fulfil, O goddess. The seven Rishis, and also the regenerate Rishis, shall carry me. See our greatness and splendour, O lady of lovely complexion.'

"Salya continued, 'Having thus addressed that goddess of lovely face, and having dismissed her thus, he harnessed to his heavenly car a number of saints devoted to the practice of austerities. A disregarder of Brahmanas, endued with power and intoxicated with pride, capricious, and of vicious soul, he employed those saints to carry him. Meanwhile, dismissed by Nahusha, Sachi went to Vrihaspati and said, 'But little remaineth of the term assigned by Nahusha to me. But compassionate unto me who respect thee so, and quickly find out Indra.'

"The illustrious Vrihaspati then said to her, 'Very good, thou needst not, O goddess, fear, Nahusha of vicious soul. Surely, he shall not long retain his power. The wretch, in fact, is already gone, being regardless

of virtue and because, O lovely dame, of his employing the great saints to carry him. And I shall perform a sacrifice for the destruction of this vicious wretch, and I shall find out Indra. Thou needst not fear. Fare thee well.' And Vrihaspati of great power then kindled a fire in the prescribed form, and put the very best offerings upon it in order to ascertain where the king of the gods was. And having put his offerings, O king, he said to the Fire, 'Search out Indra.' And there upon that revered god, the eater of burnt offerings, assumed of his own accord a wonderful feminine form and vanished from sight at that very spot. And endued with speed of the mind, he searched everywhere, mountains and forests, earth and sky, and came back to Vrihaspati within the twinkling of the eye. And Agni said, Vrihaspati, nowhere in these places do I find the king of the gods. The waters alone remain to be searched. I am always backward in entering the waters. I have no ingress therein. O Brahmana, what I am to do for thee.' The preceptor of the gods then said to him, 'O illustrious god, do thou enter the water.'

"Agni said, 'I cannot enter the water. Therein it is extinction that awaits me. I place myself in thy hand, O thou of great effulgence. Mayst thou fare well! Fire rose from water, the military caste rose from the priestly caste; and iron had its origin in stone. The power of these which can penetrate all other things, hath no operation upon the sources from which they spring.'"

5.16.1

बृहस्पतिरुवाच
त्वमग्ने सर्वदेवानां मुखं त्वमसि हव्यवाट्
त्वमन्तः सर्वभूतानां गूढश्चरसि साक्षिवत्

5.16.2

त्वामाहुरेकं कवयस्त्वामाहुस्त्रिविधं पुनः
त्वया त्यक्तं जगच्चेदं सद्यो नश्येद्धुताशन

5.16.3

कृत्वा तुभ्यं नमो विप्राः स्वकर्मविजितां गतिम्
गच्छन्ति सह पत्नीभिः सुतैरपि च शाश्वतीम्

5.16.4

त्वमेवाग्ने हव्यवाहस्त्वमेव परमं हविः
यजन्ति सत्रैस्त्वामेव यज्ञैश्च परमाध्वरे

5.16.5

सृष्ट्वा लोकांस्त्रीनिमान्हव्यवाह; प्राप्ते काले पचसि पुनः समिद्धः
सर्वस्यास्य भुवनस्य प्रसूति;स्त्वमेवाग्ने भवसि पुनः प्रतिष्ठा

5.16.6

त्वामग्ने जलदानाहुर्विद्युतश्च त्वमेव हि
दहन्ति सर्वभूतानि त्वत्तो निष्क्रम्य हायनाः

5.16.7

त्वय्यापो निहिताः सर्वास्त्वयि सर्वमिदं जगत्
न तेऽस्त्यविदितं किंचित्त्रिषु लोकेषु पावक

5.16.8

स्वयोनिं भजते सर्वो विशस्वापोऽविशङ्कितः
अहं त्वां वर्धयिष्यामि ब्राह्मैर्मन्त्रैः सनातनैः

5.16.9

शल्य उवाच
एवं स्तुतो हव्यवाहो भगवान्कविरुत्तमः
बृहस्पतिमथोवाच प्रीतिमान्वाक्यमुत्तमम्
दर्शयिष्यामि ते शक्रं सत्यमेतद्ब्रवीमि ते

5.16.10

प्रविश्यापस्ततो वह्निः ससमुद्राः सपल्वलाः
आजगाम सरस्तच्च गूढो यत्र शतक्रतुः

5.16.11

अथ तत्रापि पद्मानि विचिन्वन्भरतर्षभ
अन्वपश्यत्स देवेन्द्रं बिसमध्यगतं स्थितम्

5.16.12

आगत्य च ततस्तूर्णं तमाचष्ट बृहस्पतेः
अणुमात्रेण वपुषा पद्मतन्त्वाश्रितं प्रभुम्

5.16.13

गत्वा देवर्षिगन्धर्वैः सहितोऽथ बृहस्पतिः
पुराणैः कर्मभिर्देवं तुष्टाव बलसूदनम्

5.16.14

महासुरो हतः शक्र नमुचिर्दारुणस्त्वया
शम्बरश्च बलश्चैव तथोभौ घोरविक्रमौ

5.16.15

शतक्रतो विवर्धस्व सर्वाञ्शत्रून्निषूदय
उत्तिष्ठ वज्रिन्संपश्य देवर्षींश्च समागतान्

5.16.16

महेन्द्र दानवान्हत्वा लोकास्त्रातास्त्वया विभो
अपां फेनं समासाद्य विष्णुतेजोपबृंहितम्
त्वया वृत्रो हतः पूर्वं देवराज जगत्पते

5.16.17

त्वं सर्वभूतेषु वरेण्य ईड्य;स्त्वया समं विद्यते नेह भूतम्
त्वया धार्यन्ते सर्वभूतानि शक्र; त्वं देवानां महिमानं चकर्थ

5.16.18

पाहि देवान्सलोकांश्च महेन्द्र बलमाप्नुहि
एवं संस्तूयमानश्च सोऽवर्धत शनैः शनैः

5.16.19

स्वं चैव वपुरास्थाय बभूव स बलान्वितः
अब्रवीच्च गुरुं देवो बृहस्पतिमुपस्थितम्

5.16.20

किं कार्यमवशिष्टं वो हतस्त्वाष्ट्रो महासुरः
वृत्रश्च सुमहाकायो ग्रस्तुं लोकानियेष यः

5.16.21

बृहस्पतिरुवाच
मानुषो नहुषो राजा देवर्षिगणतेजसा
देवराज्यमनुप्राप्तः सर्वान्नो बाधते भृशम्

5.16.22

इन्द्र उवाच
कथं नु नहुषो राज्यं देवानां प्राप दुर्लभम्
तपसा केन वा युक्तः किंवीर्यो वा बृहस्पते

5.16.23

बृहस्पतिरुवाच
देवा भीताः शक्रमकामयन्त; त्वया त्यक्तं महदैन्द्रं पदं तत्
तदा देवाः पितरोऽथर्षयश्च; गन्धर्वसंघाश्च समेत्य सर्वे

5.16.24

गत्वाब्रुवन्नहुषं शक्र तत्र; त्वं नो राजा भव भुवनस्य गोप्ता
तानब्रवीन्नहुषो नास्मि शक्त; आप्यायध्वं तपसा तेजसा च

5.16.25

एवमुक्तैर्वर्धितश्चापि देवै; राजाभवन्नहुषो घोरवीर्यः
त्रैलोक्ये च प्राप्य राज्यं तपस्विनः; कृत्वा वाहान्याति लोकान्दुरात्मा

5.16.26

तेजोहरं दृष्टिविषं सुघोरं; मा त्वं पश्येर्नहुषं वै कदाचित्
देवाश्च सर्वे नहुषं भयार्ता; न पश्यन्तो गूढरूपाश्चरन्ति

5.16.27

शल्य उवाच
एवं वदत्यङ्गिरसां वरिष्ठे; बृहस्पतौ लोकपालः कुबेरः
वैवस्वतश्चैव यमः पुराणो; देवश्च सोमो वरुणश्चाजगाम

5.16.28

ते वै समागम्य महेन्द्रमूचु;र्दिष्ट्या त्वाष्ट्रो निहतश्चैव वृत्रः
दिष्ट्या च त्वां कुशलिनमक्षतं च; पश्यामो वै निहतारिं च शक्र

5.16.29

स तान्यथावत्प्रतिभाष्य शक्रः; संचोदयन्नहुषस्यान्तरेण
राजा देवानां नहुषो घोररूप;स्तत्र साह्यं दीयतां मे भवद्भिः

5.16.30

ते चाब्रुवन्नहुषो घोररूपो; दृष्टीविषस्तस्य बिभीम देव
त्वं चेद्राजन्नहुषं पराजये;स्तद्वै वयं भागमर्हाम शक्र

5.16.31

इन्द्रोऽब्रवीद्भवतु भवानपां पति;र्यमः कुबेरश्च महाभिषेकम्
संप्राप्नुवन्त्वद्य सहैव तेन; रिपुं जयामो नहुषं घोरदृष्टिम्

5.16.32

ततः शक्रं ज्वलनोऽप्याह भागं; प्रयच्छ मह्यं तव साह्यं करिष्ये
तमाह शक्रो भविताग्ने तवापि; ऐन्द्राग्नो वै भाग एको महाक्रतौ

5.16.33

एवं संचिन्त्य भगवान्महेन्द्रः पाकशासनः
कुबेरं सर्वयक्षाणां धनानां च प्रभुं तथा

5.16.34

वैवस्वतं पितॄणां च वरुणं चाप्यपां तथा
आधिपत्यं ददौ शक्रः सत्कृत्य वरदस्तदा

Translation — Kisari Mohan Ganguli

"Vrihaspati said, 'Thou art the mouth, O Agni, of all the gods. Thou art the carrier of sacred offerings. Thou, like a witness, hast access to the inner souls of all creatures. The poets call thee single, and again three-fold. O eater of burnt offerings, abandoned by thee the Universe would forthwith cease to be. The Brahmanas by bowing to thee, win with their wives and sons an eternal region, the reward of their own meritorious deeds. O Agni, it is thou who art the bearer of sacred offerings. Thou, O Agni, art thyself the best offering. In a sacrificial ceremony of the supreme order, it is thee that they worship with incessant gifts and offerings. O bearer of offerings, having created the three worlds, thou when the hour cometh, consumeth them in thy unkindled form. Thou art the mother of the whole Universe; and thou again, O Agni, art its termination. The wise call thee identical with the clouds and with the lightning; flames issuing from thee, support all creatures. All the waters are deposited in thee; so is this entire world. To thee, O purifier, nothing is unknown in the three worlds. Every body taketh kindly to his progenitor; do thou enter the waters without fear. I shall

render thee strong with the eternal hymns of the Veda. Thus glorified, the bearer of burnt offerings, that best of poets, well-pleased, spoke laudable words to Vrihaspati. And he said, 'I shall show Indra to thee. This I tell thee for truth.'

"Salya continued, 'Then Agni entered the waters including seas and tiny ponds, and came to that reservoir, where, O best of Bharata's race, while searching the lotus flowers, he saw the king of the gods lying within the fibres of a lotus-stalk. And soon coming back, he informed Vrihaspati how Indra had taken refuge in the fibres of a lotus-stalk, assuming a minute form. Then Vrihaspati, accompanied by the gods, the saints and the Gandharvas, went and glorified the slayer of Vala by referring to his former deeds. And he said, 'O Indra, the great Asura Namuchi was killed by thee; and those two Asuras also of terrible strength, viz., Samvara and Vala. Wax strong, O performer of a hundred sacrifices, and slay all thy foes. Rise, O Indra! Behold, here are assembled the gods and the saints. O Indra, O great lord, by slaying Asuras, thou hast delivered the worlds. Having got the froth of waters, strengthened with Vishnu's energy, thou formerly slew Vritra. Thou art the refuge of all creatures and art adorable. There is no being equal to thee. All the creatures, O Indra, are supported by thee, Thou didst build the greatness of the gods. Deliver all, together with the worlds by assuming thy strength, O great Indra.' And thus glorified, Indra increased little by little; and having assumed his own form, he waxed strong and spoke to the preceptor Vrihaspati standing before. And he said, 'What business of yours yet remaineth; the great Asuras, son of Twashtri, hath been killed; and Vritra also, whose form was exceedingly big and who destroyed the worlds.'

"Vrihaspati said, 'The human Nahusha, a king, having, obtained the throne of heaven by virtue of the power of the divine saints, is giving us exceeding trouble.'

"Indra said, 'How hath Nahusha obtained the throne of heaven, difficult to get? What austerities did he practise? How great is his power, O Vrihaspati!'

"Vrihaspati said, 'The gods having been frightened, wished for a king of heaven, for thou hadst given up the high dignity of heaven's ruler. Then the gods, the Pitris of the universe, the saints, and the principal Gandharvas, all met together, O Indra, and went to Nahusha and said, 'Be thou our king, and the defender of the Universe!' To them said Nahusha, 'I am not able; fill me with your power and with the virtue of your austerities!' So told, the deities strengthened him, O king of the gods! And thereupon Nahusha became a person of terrible strength, and becoming thus the ruler of the three worlds, he hath put the great saints in harness, and the wretch is thus journeying from world to world. Mayst thou never see Nahusha who is terrible. He emitteth poison from his eyes, and absorbeth the energy of all. All the gods

are exceedingly frightened; they go about concealed and do not cast a glance at him!'

"Salya continued, While that best of Angira's race was thus speaking, there came that guardian of the world, Kuvera, and also Yama the son of Surya, and the old god Soma, and Varuna. And arrived there they said to the great Indra, 'How lucky that the son of Twashtri hath been killed, and Vritra also! How lucky, O Indra, that we are beholding thee safe and sound, while all thy enemies have been killed!' Indra received all those guardians of the worlds, and with a glad heart greeted them in proper form with a view to requesting them in connection with Nahusha. And he said, 'Nahusha of terrible mien is the king of the gods; therein lend me your assistance.' They replied, 'Nahusha is of awful mien; his sight is poison; we are afraid of him, O God. If thou overthrowest Nahusha, then we shall be entitled to our shares of sacrificial offerings, O Indra.' Indra said, 'Let it be so. You and the ruler of the waters, and Yama, and Kuvera shall this day be crowned along with me. Aided by all the gods, let us overthrow the foe Nahusha of terrible gaze.' Then Agni also said to Indra, 'Give me a share in sacrificial offerings. I also shall lend you my assistance.' Indra said to him, 'O Agni, thou also shalt get a share in great sacrifices,--there will be a single share (in such) for both Indra and Agni.'

"Salya continued, 'Thus did the illustrious lord Indra, the chastiser of Paka, the giver of boons, bestow, after deliberation upon Kuvera the sovereignty over the Yakshas, and all the wealth of the world; upon Yama, the sovereignty over the Pitris; and upon Varuna, that over the waters.'

5.17.1

शल्य उवाच
अथ संचिन्तयानस्य देवराजस्य धीमतः
नहुषस्य वधोपायं लोकपालैः सहैव तैः
तपस्वी तत्र भगवानगस्त्यः प्रत्यदृश्यत

5.17.2

सोऽब्रवीदर्च्य देवेन्द्रं दिष्ट्या वै वर्धते भवान्
विश्वरूपविनाशेन वृत्रासुरवधेन च

5.17.3

दिष्ट्या च नहुषो भ्रष्टो देवराज्यात्पुरंदर
दिष्ट्या हतारिं पश्यामि भवन्तं बलसूदन

5.17.4

इन्द्र उवाच
स्वागतं ते महर्षेऽस्तु प्रीतोऽहं दर्शनात्तव
पाद्यमाचमनीयं च गामर्घ्यं च प्रतीच्छ मे

5.17.5

शल्य उवाच
पूजितं चोपविष्टं तमासने मुनिसत्तमम्
पर्यपृच्छत देवेशः प्रहृष्टो ब्राह्मणर्षभम्

5.17.6

एतदिच्छामि भगवन्कथ्यमानं द्विजोत्तम
परिभ्रष्टः कथं स्वर्गान्नहुषः पापनिश्चयः

5.17.7

अगस्त्य उवाच
शृणु शक्र प्रियं वाक्यं यथा राजा दुरात्मवान्
स्वर्गाद्भ्रष्टो दुराचारो नहुषो बलदर्पितः

5.17.8

श्रमार्तास्तु वहन्तस्तं नहुषं पापकारिणम्
देवर्षयो महाभागास्तथा ब्रह्मर्षयोऽमलाः
पप्रच्छुः संशयं देव नहुषं जयतां वर

5.17.9

य इमे ब्रह्मणा प्रोक्ता मन्त्रा वै प्रोक्षणे गवाम्
एते प्रमाणं भवत उताहो नेति वासव
नहुषो नेति तानाह तमसा मूढचेतनः

5.17.10

ऋषय ऊचुः
अधर्मे संप्रवृत्तस्त्वं धर्मं न प्रतिपद्यसे
प्रमाणमेतदस्माकं पूर्वं प्रोक्तं महर्षिभिः

5.17.11

अगस्त्य उवाच
ततो विवदमानः स मुनिभिः सह वासव
अथ मामस्पृशन्मूर्ध्नि पादेनाधर्मपीडितः

5.17.12

तेनाभूद्धततेजाः स निःश्रीकश्च शचीपते
ततस्तमहमाविग्नमवोचं भयपीडितम्

5.17.13

यस्मात्पूर्वैः कृतं ब्रह्म ब्रह्मर्षिभिरनुष्ठितम्
अदुष्टं दूषयसि वै यच्च मूर्ध्न्यस्पृशः पदा

5.17.14

यच्चापि त्वमृषीन्मूढ ब्रह्मकल्पान्दुरासदान्
वाहान्कृत्वा वाहयसि तेन स्वर्गाद्धतप्रभः

5.17.15

ध्वंस पाप परिभ्रष्टः क्षीणपुण्यो महीतलम्
दश वर्षसहस्राणि सर्परूपधरो महान्
विचरिष्यसि पूर्णेषु पुनः स्वर्गमवाप्स्यसि

5.17.16

एवं भ्रष्टो दुरात्मा स देवराज्यादरिंदम
दिष्ट्या वर्धामहे शक्र हतो ब्राह्मणकण्टकः

5.17.17

त्रिविष्टपं प्रपद्यस्व पाहि लोकाञ्शचीपते
जितेन्द्रियो जितामित्रः स्तूयमानो महर्षिभिः

5.17.18

शल्य उवाच
ततो देवा भृशं तुष्टा महर्षिगणसंवृताः
पितरश्चैव यक्षाश्च भुजगा राक्षसास्तथा

5.17.19

गन्धर्वा देवकन्याश्च सर्वे चाप्सरसां गणाः
सरांसि सरितः शैलाः सागराश्च विशां पते

5.17.20

उपगम्याब्रुवन्सर्वे दिष्ट्या वर्धसि शत्रुहन्
हतश्च नहुषः पापो दिष्ट्यागस्त्येन धीमता
दिष्ट्या पापसमाचारः कृतः सर्पो महीतले

Translation — Kisari Mohan Ganguli

"Salya said, 'Now when the great Indra, the intelligent chief of the gods, was deliberating with the guardians of the world and other deities upon the means of slaying Nahusha, there appeared at that spot the venerable ascetic Agastya. And Agastya honoured the lord of the gods and said, 'How fortunate that thou art flourishing after the destruction of that being of universal form, as also that of Vritra. And how fortunate. O Purandara, Nahusha hath been hurled from the throne of heaven. How fortunate, O slayer of Vala, that I behold thee with all thy enemies killed.'

"Indra said, 'Hath thy journey hither been pleasant, O great saint, I am delighted to see thee. Accept from me water for washing thy feet and face, as also the Arghya and the cow.'

"Salya continued, 'Indra, well-pleased, began to question that best

of saints and greatest of Brahmanas when he was seated on a seat after receiving due honours, thus, O revered saint, O best of Brahmanas, I wish to have it recited by thee how Nahusha of vicious soul was hurled from heaven.'

"Agastya said, 'Listen, O Indra, to the pleasant narrative how the wicked and vicious Nahusha, intoxicated with pride of strength, had been hurled from heaven. The pure-spirited Brahmanas and celestial saints, while carrying him, weary with toil, questioned that vicious one, O best of victors, saying, 'O Indra, there are certain hymns in the Vedas, directed to be recited while sprinkling the cows. Are they authentic or not? Nahusha, who had lost his senses by the operation of the Tamas, told them that they were not authentic.' The saints then said, 'Thou art tending towards unrighteousness; thou takest not to the righteous path. The greatest saints have formerly said they are authentic, O Indra.' And incited by Untruth, he touched me on my head with his foot. At this, O lord of Sachi, he became divested of power and of good looks. Then, as he was agitated and overpowered with fear, I spoke to him, 'Since thou hast pronounced as spurious the unexceptionable hymns of the Veda which have been recited by Brahmarsis (Brahmana saints), and since thou hast touched my head with thy foot, and since thou, O ignorant wretch, hast turned these unapproachable saints, equal to Brahma, into animals for carrying thee, therefore, O wretch, be divested of thy lustre, and being hurled headlong, fall thou from heaven, the effect of all thy good deeds being exhausted. For ten thousand years, thou shalt, in the form of an enormous snake, roam over the earth. When that period is full, thou mayst come back to heaven. Thus hath that wretch been hurled from the throne of heaven, O repressor of foes.' How fortunate, O Indra, that we are flourishing now. That thorn of the Brahmanas hath been killed. O lord of Sachi, repair thou to heaven, protect the worlds, subdue thy senses, subdue thy foes, and be glorified by the great saints.'

"Salya continued, 'Then, O ruler of men, the gods, and the bands of great saints were exceedingly pleased. And so also were the Pitris, the Yakshas, the Snakes, the Rakshasas, the Gandharvas, and all the bands of celestial nymphs. And the tanks, the rivers, the mountains, and the seas also were highly pleased. And all came up and said, 'How fortunate, O slayer of foes, that thou art flourishing! How fortunate, that the intelligent Agastya hath killed the vicious Nahusha! How fortunate that the vile individual hath been turned into a snake to roam over the earth!'"

5.18.1

शल्य उवाच
ततः शक्रः स्तूयमानो गन्धर्वाप्सरसां गणैः
ऐरावतं समारुह्य द्विपेन्द्रं लक्षणैर्युतम्

5.18.2

पावकश्च महातेजा महर्षिश्च बृहस्पतिः
यमश्च वरुणश्चैव कुबेरश्च धनेश्वरः

5.18.3

सर्वैर्देवैः परिवृतः शक्रो वृत्रनिषूदनः
गन्धर्वैरप्सरोभिश्च यातस्त्रिभुवनं प्रभुः

5.18.4

स समेत्य महेन्द्राण्या देवराजः शतक्रतुः
मुदा परमया युक्तः पालयामास देवराट्

5.18.5

ततः स भगवांस्तत्र अङ्गिराः समदृश्यत
अथर्ववेदमन्त्रैश्च देवेन्द्रं समपूजयत्

5.18.6

ततस्तु भगवानिन्द्रः प्रहृष्टः समपद्यत
वरं च प्रददौ तस्मै अथर्वाङ्गिरसे तदा

5.18.7

अथर्वाङ्गिरसं नाम अस्मिन्वेदे भविष्यति
उदाहरणमेतद्धि यज्ञभागं च लप्स्यसे

5.18.8

एवं संपूज्य भगवानथर्वाङ्गिरसं तदा
व्यसर्जयन्महाराज देवराजः शतक्रतुः

5.18.9

संपूज्य सर्वांस्त्रिदशानृषींश्चापि तपोधनान्
इन्द्रः प्रमुदितो राजन्धर्मेणापालयत्प्रजाः

5.18.10

एवं दुःखमनुप्राप्तमिन्द्रेण सह भार्यया
अज्ञातवासश्च कृतः शत्रूणां वधकाङ्क्षया

5.18.11

नात्र मन्युस्त्वया कार्यो यत्क्लिष्टोऽसि महावने
द्रौपद्या सह राजेन्द्र भ्रातृभिश्च महात्मभिः

5.18.12

एवं त्वमपि राजेन्द्र राज्यं प्राप्स्यसि भारत
वृत्रं हत्वा यथा प्राप्तः शक्रः कौरवनन्दन

5.18.13

दुराचारश्च नहुषो ब्रह्मद्विट्पापचेतनः
अगस्त्यशापाभिहतो विनष्टः शाश्वतीः समाः

5.18.14

एवं तव दुरात्मानः शत्रवः शत्रुसूदन
क्षिप्रं नाशं गमिष्यन्ति कर्णदुर्योधनादयः

5.18.15

ततः सागरपर्यन्तां भोक्ष्यसे मेदिनीमिमाम्
भ्रातृभिः सहितो वीर द्रौपद्या च सहाभिभो

5.18.16

उपाख्यानमिदं शक्रविजयं वेदसंमितम्
राज्ञा व्यूढेष्वनीकेषु श्रोतव्यं जयमिच्छता

5.18.17

तस्मात्संश्रावयामि त्वां विजयं जयतां वर
संस्तूयमाना वर्धन्ते महात्मानो युधिष्ठिर

5.18.18

क्षत्रियाणामभावोऽयं युधिष्ठिर महात्मनाम्
दुर्योधनापराधेन भीमार्जुनबलेन च

5.18.19

आख्यानमिन्द्रविजयं य इदं नियतः पठेत्
धूतपाप्मा जितस्वर्गः स प्रेत्येह च मोदते

5.18.20

न चारिजं भयं तस्य न चापुत्रो भवेन्नरः
नापदं प्राप्नुयात्कांचिद्दीर्घमायुश्च विन्दति
सर्वत्र जयमाप्नोति न कदाचित्पराजयम्

5.18.21

वैशंपायन उवाच
एवमाश्वासितो राजा शल्येन भरतर्षभ
पूजयामास विधिवच्छल्यं धर्मभृतां वरः

5.18.22

श्रुत्वा शल्यस्य वचनं कुन्तीपुत्रो युधिष्ठिरः
प्रत्युवाच महाबाहुर्मद्रराजमिदं वचः

5.18.23

भवान्कर्णस्य सारथ्यं करिष्यति न संशयः
तत्र तेजोवधः कार्यः कर्णस्य मम संस्तवैः

5.18.24

शल्य उवाच
एवमेतत्करिष्यामि यथा मां संप्रभाषसे
यच्चान्यदपि शक्ष्यामि तत्करिष्याम्यहं तव

5.18.25

वैशंपायन उवाच
तत आमन्त्र्य कौन्तेयाञ्शल्यो मद्राधिपस्तदा
जगाम सबलः श्रीमान्दुर्योधनमरिंदमः

Translation — Kisari Mohan Ganguli

"Salya said, "Then Indra, glorified by the bands of Gandharvas and celestial nymphs, mounted on Airavata, the king of elephants, characterised by auspicious marks. And the illustrious Agni, and the great saint Vrihaspati, and Yama, and Varuna, and Kuvera, the lord of riches, accompanied him. And the lord Sakra, the slayer of Vritra, then went to the three worlds surrounded by the gods together with the Gandharvas and the celestial nymphs. And the performer of a hundred sacrifices, the king of the deities, was thus united with his queen. And he began to protect the worlds with exceeding gladness. Then the illustrious divine saint Angiras arrived in the assembly of Indra and worshipped him duly by reciting the hymns of the Atharva. And the great lord Indra became satisfied and granted a boon to the Atharvangiras. And Indra said, 'Thou wilt be known as a Rishi of the name Atharvangiras in the Atharva Veda, and thou wilt also get a share in sacrifices.' And having honoured Atharvangiras thus, the great lord Indra, the performer of a hundred sacrifices, parted with him, O great king. And he honoured all the deities and all the saints endued with wealth of asceticism. And, O king, Indra, well-pleased, governed the people virtuously. Thus was misery endured by Indra with his wife. And with the view of slaying his foes, even he had to pass a period in concealment. Thou shouldst not take it to heart that thou, O king of kings, hast suffered with Draupadi as also with thy high-minded brothers in the great forest. O king of kings, O descendant of Bharata, O delighter of Kuru's race, thou wilt get back thy kingdom in the same way as Indra got his, after having killed Vritra. The vicious Nahusha, that enemy of Brahmanas, of evil mind, was overthrown by the curse of Agastya, and reduced to nothing for endless years. Similarly, O slayer of foes, thy enemies, Karna and Duryodhana and others of vicious souls will quickly be destroyed. Then, O hero, thou wilt enjoy the whole of this earth, as far as the sea, with thy brothers and this Draupadi. This story of the victory of Indra, equal to the Veda in its sacred character, should be listened to by a king desirous of victory and when his forces have been arrayed in order of battle. Therefore, O best of victors, I am reciting it to thee for thy victory, O Yudhishthira. High-souled persons attain prosperity when they are glorified. O Yudhishthira, the destruction of high-souled Kshatriyas is at hand by reason of the crimes of Duryodhana, and through the might also of Bhima and Arjuna. He who readeth this story of Indra's victory with a heart full of religious faith, is cleansed of his sins, attaineth a region of bliss, and obtaineth joy both in this world and in the next. He hath no fear of his foes; he never becometh a sonless man, never encountereth any peril whatever, and enjoyeth long life. Everywhere victory declareth for him, and he knoweth not what defeat is.'

"Vaisampayana continued, 'O best of Bharata's race, the king, that best of righteous men, thus encouraged by Salya, honoured him in proper form. And Yudhishthira, the son of Kunti, of powerful arms, having beard the words of Salya, spoke to the king of the Madras the following words, 'There is no doubt that thou wilt act as the charioteer of Karna. Thou must damp the spirits of Karna then by recounting the praises of Arjuna.'

"Salya said, 'Let it be so. I shall do just as thou tellest me. And I shall do for thee anything else that I may be able to do.'

"Vaisampayana continued, 'Then Salya, the king of the Madras, bade farewell to the sons of Kunti. And that handsome man then went with his army to Duryodhana, O repressor of foes.'"

5.19.1

वैशंपायन उवाच
युयुधानस्ततो वीरः सात्वतानां महारथः
महता चतुरङ्गेण बलेनागाद्युधिष्ठिरम्

5.19.2

तस्य योधा महावीर्या नानादेशसमागताः
नानाप्रहरणा वीराः शोभयां चक्रिरे बलम्

5.19.3

परश्वधैर्भिण्डिपालैः शक्तितोमरमुद्गरैः
शक्त्यृष्टिपरशुप्रासैः करवालैश्च निर्मलैः

5.19.4

खड्गकार्मुकनिर्यूहैः शरैश्च विविधैरपि
तैलधौतैः प्रकाशद्भिस्तदशोभत वै बलम्

5.19.5

तस्य मेघप्रकाशस्य शस्त्रैस्तैः शोभितस्य च
बभूव रूपं सैन्यस्य मेघस्येव सविद्युतः

5.19.6

अक्षौहिणी हि सेना सा तदा यौधिष्ठिरं बलम्
प्रविश्यान्तर्दधे राजन्सागरं कुनदी यथा

5.19.7

तथैवाक्षौहिणीं गृह्य चेदीनामृषभो बली
धृष्टकेतुरुपागच्छत्पाण्डवानमितौजसः

5.19.8

मागधश्च जयत्सेनो जारासंधिर्महाबलः
अक्षौहिण्यैव सैन्यस्य धर्मराजमुपागमत्

5.19.9

तथैव पाण्ड्यो राजेन्द्र सागरानूपवासिभिः
वृतो बहुविधैर्योधैर्युधिष्ठिरमुपागमत्

5.19.10

तस्य सैन्यमतीवासीत्तस्मिन्बलसमागमे
प्रेक्षणीयतरं राजन्सुवेषं बलवत्तदा

5.19.11

द्रुपदस्याप्यभूत्सेना नानादेशसमागतैः
शोभिता पुरुषैः शूरैः पुत्रैश्चास्य महारथैः

5.19.12

तथैव राजा मत्स्यानां विराटो वाहिनीपतिः
पार्वतीयैर्महीपालैः सहितः पाण्डवानियात्

5.19.13

इतश्चेतश्च पाण्डूनां समाजग्मुर्महात्मनाम्
अक्षौहिण्यस्तु सप्तैव विविधध्वजसंकुलाः
युयुत्समानाः कुरुभिः पाण्डवान्समहर्षयन्

5.19.14

तथैव धार्तराष्ट्रस्य हर्षं समभिवर्धयन्
भगदत्तो महीपालः सेनामक्षौहिणीं ददौ

5.19.15

तस्य चीनैः किरातैश्च काञ्चनैरिव संवृतम्
बभौ बलमनाधृष्यं कर्णिकारवनं यथा

5.19.16

तथा भूरिश्रवाः शूरः शल्यश्च कुरुनन्दन
दुर्योधनमुपायातावक्षौहिण्या पृथक्पृथक्

5.19.17

कृतवर्मा च हार्दिक्यो भोजान्धकबलैः सह
अक्षौहिण्यैव सेनाया दुर्योधनमुपागमत्

5.19.18

तस्य तैः पुरुषव्याघ्रैर्वनमालाधरैर्बलम्
अशोभत यथा मत्तैर्वनं प्रक्रीडितैर्गजैः

5.19.19

जयद्रथमुखाश्चान्ये सिन्धुसौवीरवासिनः
आजग्मुः पृथिवीपालाः कम्पयन्त इवाचलान्

5.19.20

तेषामक्षौहिणी सेना बहुला विबभौ तदा
विधूयमाना वातेन बहुरूपा इवाम्बुदाः

5.19.21

सुदक्षिणश्च काम्बोजो यवनैश्च शकैस्तथा
उपाजगाम कौरव्यमक्षौहिण्या विशां पते

5.19.22

तस्य सेनासमावायः शलभानामिवाबभौ
स च संप्राप्य कौरव्यं तत्रैवान्तर्दधे तदा

5.19.23

तथा माहिष्मतीवासी नीलो नीलायुधैः सह
महीपालो महावीर्यैर्दक्षिणापथवासिभिः

5.19.24

आवन्त्यौ च महीपालौ महाबलसुसंवृतौ
पृथगक्षौहिणीभ्यां तावभियातौ सुयोधनम्

5.19.25

केकयाश्च नरव्याघ्राः सोदर्याः पञ्च पार्थिवाः
संहर्षयन्तः कौरव्यमक्षौहिण्या समाद्रवन्

5.19.26

इतश्चेतश्च सर्वेषां भूमिपानां महात्मनाम्
तिस्रोऽन्याः समवर्तन्त वाहिन्यो भरतर्षभ

5.19.27

एवमेकादशावृत्ताः सेना दुर्योधनस्य ताः
युयुत्समानाः कौन्तेयान्नानाध्वजसमाकुलाः

5.19.28

न हास्तिनपुरे राजन्नवकाशोऽभवत्तदा
राज्ञां सबलमुख्यानां प्राधान्येनापि भारत

5.19.29

ततः पञ्चनदं चैव कृत्स्नं च कुरुजाङ्गलम्
तथा रोहितकारण्यं मरुभूमिश्च केवला

5.19.30

अहिच्छत्रं कालकूटं गङ्गाकूलं च भारत
वारणा वाटधानं च यामुनश्चैव पर्वतः

5.19.31

एष देशः सुविस्तीर्णः प्रभूतधनधान्यवान्
बभूव कौरवेयाणां बलेन सुसमाकुलः

5.19.32

तत्र सैन्यं तथायुक्तं ददर्श स पुरोहितः
यः स पाञ्चालराजेन प्रेषितः कौरवान्प्रति

Translation — Kisari Mohan Ganguli

"Vaisampayana said, 'Then Yuyudhana, the great hero of the Satwata race, came to Yudhishthira with a large army of foot, and horses and cars and elephants. And his soldiers of great valour come from various lands, bore various weapons of war, and heroic in look they beautified the Pandava army. And that army looked splendid by reason of battleaxes, and missiles and spears, and lances, and mallets, and clubs, and staves, and cords, and stainless swords, and daggers, and arrows of various kinds, all of the best temper. And the army, beautified by those weapons, and resembling in colour the cloudy sky, assumed an appearance like to amass of clouds with lightning-flashes in its midst. And the army counted an Akshauhini of troops. And when absorbed in the troops of Yudhishthira it entirely disappeared, as doth a small river when it enters the sea. And similarly, the powerful chief of the Chedis, Dhrishtaketu, accompanied by an Akshauhini, came to the sons of Pandu of immeasurable strength. And the king of Magadha, Jayatsena of great strength, brought with him for Yudhishthira an Akshauhini of troops. And similarly, Pandya, who dwelt on the coast-land near the sea, came accompanied by troops of various kinds to Yudhishthira, the king of kings. And, O king, when all these troops had assembled, his army, finely dressed and exceedingly strong, assumed an appearance pleasant to the eye. And the army of Drupada, also was beautified by valiant soldiers who had come from various lands, and also by his mighty sons. And similarly, Virata, the king of the Matsyas, a leader of troops, accompanied by the king of the hilly regions, came to Pandu's sons. And for the high-souled sons of Pandu there were thus assembled from various directions, seven Akshauhini of troops, bristling with banners of various forms. And eager to fight with the Kurus, they gladdened the hearts of

the Pandavas. And in the same way king Bhagadatta, gladdening the heart of Dhritarashtra's son, gave an Akshauhini of troops to him. And the unassailable mass of his troops, crowded with Chins and Kiratas, all looking like figures of gold, assumed a beauty like to that of a forest of Karnikara trees. And so the valiant Bhurisravas, and Salya, O son of Kuru, came to Duryodhana, with an Akshauhini of troops each. And Kritavarman, the son of Hridika, accompanied by the Bhojas, the Andhas, and the Kukuras, came to Duryodhana with an Akshauhini of troops. And the body of his troops composed of those mighty soldiers, who wore on their persons garlands of many-coloured flowers, looked as graceful as a number of sportive elephants that have passed through a wood. And others led by Jayadratha, the dwellers of the land of Sindhusauvira, came in such force that the hills seemed to tremble under their tread. And their force, counting an Akshauhini, looked like a mass of clouds moved by the wind. And Sudakshina, the king of the Kambhojas, O ruler of men, accompanied by the Yavanas and Sakas, came to the Kuru chief with an Akshauhini of troops. And the body of his troops that looked like a flight of locusts, meeting with the Kuru force, was absorbed and disappeared in it. And similarly came king Nila, the resident of the city of the Mahishmati, with mighty soldiers from the southern country who carried weapons of pretty make. And the two kings of Avanti, accompanied by a mighty force, brought to Duryodhana, each a separate Akshauhini of troops. And those tigers among men, the five royal brothers, the princes of Kekaya, hastened to Duryodhana with an Akshauhini of troops, and gladdened his heart. And from the illustrious king, of other quarters there came, O best of Bharata's race, three large divisions of troops. And thus Duryodhana had a force which numbered eleven Akshauhinis all eager to fight with the sons of Kunti, and bristling with banners of various forms. And, O descendant of Bharata, there was no space in the city of Hastinapura even for the principal leaders of Duryodhana's army. And for this reason the land of the five rivers, and the whole of the region called Kurujangala, and the forest of Rohitaka which was uniformly wild, and Ahichatra and Kalakuta, and the banks of the Ganga, and Varana, and Vatadhana, and the hill tracts on the border of the Yamuna--the whole of this extensive tract--full of abundant corn and wealth, was entirely overspread with the army of the Kauravas. And that army, so arranged, was beheld by the priest who had been sent by the king of the Panchalas to the Kurus.'"

5.20.1

वैशंपायन उवाच
स तु कौरव्यमासाद्य द्रुपदस्य पुरोहितः
सत्कृतो धृतराष्ट्रेण भीष्मेण विदुरेण च

5.20.2

सर्वं कौशल्यमुक्त्वादौ पृष्ट्वा चैवमनामयम्
सर्वसेनाप्रणेतॄणां मध्ये वाक्यमुवाच ह

5.20.3

सर्वैर्भवद्भिर्विदितो राजधर्मः सनातनः
वाक्योपादानहेतोस्तु वक्ष्यामि विदिते सति

5.20.4

धृतराष्ट्रश्च पाण्डुश्च सुतावेकस्य विश्रुतौ
तयोः समानं द्रविणं पैतृकं नात्र संशयः

5.20.5

धृतराष्ट्रस्य ये पुत्रास्ते प्राप्ताः पैतृकं वसु
पाण्डुपुत्राः कथं नाम न प्राप्ताः पैतृकं वसु

5.20.6

एवं गते पाण्डवेयैर्विदितं वः पुरा यथा
न प्राप्तं पैतृकं द्रव्यं धार्तराष्ट्रेण संवृतम्

5.20.7

प्राणान्तिकैरप्युपायैः प्रयतद्भिरनेकशः
शेषवन्तो न शकिता नयितुं यमसादनम्

5.20.8

पुनश्च वर्धितं राज्यं स्वबलेन महात्मभिः
छद्मनापहृतं क्षुद्रैर्धार्तराष्ट्रैः ससौबलैः

5.20.9

तदप्यनुमतं कर्म तथायुक्तमनेन वै
वासिताश्च महारण्ये वर्षाणीह त्रयोदश

5.20.10

सभायां क्लेशितैर्वीरैः सहभार्यैस्तथा भृशम्
अरण्ये विविधाः क्लेशाः संप्राप्तास्तैः सुदारुणाः

5.20.11

तथा विराटनगरे योन्यन्तरगतैरिव
प्राप्तः परमसंक्लेशो यथा पापैर्महात्मभिः

5.20.12

ते सर्वे पृष्ठतः कृत्वा तत्सर्वं पूर्वकिल्बिषम्
सामैव कुरुभिः सार्धमिच्छन्ति कुरुपुंगवाः

5.20.13

तेषां च वृत्तमाज्ञाय वृत्तं दुर्योधनस्य च
अनुनेतुमिहार्हन्ति धृतराष्ट्रं सुहृज्जनाः

5.20.14

न हि ते विग्रहं वीराः कुर्वन्ति कुरुभिः सह
अविनाशेन लोकस्य काङ्क्षन्ते पाण्डवाः स्वकम्

5.20.15

यश्चापि धार्तराष्ट्रस्य हेतुः स्याद्विग्रहं प्रति
स च हेतुर्न मन्तव्यो बलीयांसस्तथा हि ते

5.20.16

अक्षौहिण्यो हि सप्तैव धर्मपुत्रस्य संगताः
युयुत्समानाः कुरुभिः प्रतीक्षन्तेऽस्य शासनम्

5.20.17

अपरे पुरुषव्याघ्राः सहस्राक्षौहिणीसमाः
सात्यकिर्भीमसेनश्च यमौ च सुमहाबलौ

5.20.18

एकादशैताः पृतना एकतश्च समागताः
एकतश्च महाबाहुर्बहुरूपो धनंजयः

5.20.19

यथा किरीटी सेनाभ्यः सर्वाभ्यो व्यतिरिच्यते
एवमेव महाबाहुर्वासुदेवो महाद्युतिः

5.20.20

बहुलत्वं च सेनानां विक्रमं च किरीटिनः
बुद्धिमत्तां च कृष्णस्य बुद्ध्वा युध्येत को नरः

5.20.21

ते भवन्तो यथाधर्मं यथासमयमेव च
प्रयच्छन्तु प्रदातव्यं मा वः कालोऽत्यगादयम्

Translation — Kisari Mohan Ganguli

"Vaisampayana said, 'Then Drupada's priest, having approached the Kaurava chief, was honoured by Dhritarashtra as also by Bhishma and

[paragraph continues] Vidura. And having first told the news of the welfare of the Pandavas, he enquired about the welfare of the Kauravas. And he spoke the following words in the midst of all the leaders of Duryodhana's army, 'The eternal duties of kings are known to you all. But though known, I shall yet recite them as an introduction to what I am going to say. Both Dhritarashtra and Pandu are known to be sons of the same father. There is no doubt that the share of each to the paternal wealth should be equal. The sons of Dhritarashtra obtained the paternal wealth. Why did not the sons of Pandu at all receive their paternal portion? Ye are aware how formerly the sons of Pandu did not receive their paternal property which was all usurped by Dhritarashtra's sons. The latter endeavoured in various ways to remove the sons of Pandu from their path by employment even of murderous contrivances; but as their destined terms of life had not wholly run out, the sons of Pandu could not be sent to the abode of Yama. Then again, when those high-souled princes had carved out a kingdom by their own strength, the mean-minded sons of Dhritarashtra, aided by Suvala's son, robbed them of it by deceit. This Dhritarashtra gave his sanction even to that act as hath been usual with him. And for thirteen years they were then sent to sojourn in the great wilderness. In the council-hall, they had also been subjected to indignities of various kinds, along with their wife, valiant though they were. And great also were the sufferings that they had to endure in the woods. Those virtuous princes had also to endure unspeakable woes in the city of Virata,--such as are endured only by vicious men when their souls transmigrate into the forms of inferior beings, Ye best of Kuru's race, overlooking all these injuries of yore they desire nothing but a peaceful settlement with the Kurus! Remembering their behaviour, and that of Duryodhana also, the latter's friends should entreat him to consent to peace! The heroic sons of Pandu are not eager for war with the Kurus. They desire to get back their own share without involving the world in ruin. If Dhritarashtra's son assigns a reason in favour of war, that can never be a proper reason. The sons of Pandu are more powerful. Seven Akshauhinis of troops have been collected on behalf of Yudhishthira, all eager to fight with the Kurus, and they are now awaiting his word of command. Others there are tigers among men, equal in might to a thousand Akshauhinis, such as Satyaki and Bhimasena, and the twin brothers of mighty strength. It is true that these eleven divisions of troops are arrayed on one side, but these are balanced on the other by the mighty-armed Dhananjaya of manifold form. And as Kiritin exceeds in strength even all these troops together, so also doth Vasudeva's son of great effulgence and powerful intellect. Who is there that would fight, in view of the magnitude of the opposing force, the valour of Arjuna, and the wisdom of Krishna? Therefore, I ask you to give back what should be given, as dictated by morality and compact. Do not let the opportunity pass!'"

5.21.1

वैशंपायन उवाच
तस्य तद्वचनं श्रुत्वा प्रज्ञावृद्धो महाद्युतिः
संपूज्यैनं यथाकालं भीष्मो वचनमब्रवीत्

5.21.2

दिष्ट्या कुशलिनः सर्वे पाण्डवाः सह बान्धवैः
दिष्ट्या सहायवन्तश्च दिष्ट्या धर्मे च ते रताः

5.21.3

दिष्ट्या च संधिकामास्ते भ्रातरः कुरुनन्दनाः
दिष्ट्या न युद्धमनसः सह दामोदरेण ते

5.21.4

भवता सत्यमुक्तं च सर्वमेतन्न संशयः
अतितीक्ष्णं तु ते वाक्यं ब्राह्मण्यादिति मे मतिः

5.21.5

असंशयं क्लेशितास्ते वने चेह च पाण्डवाः
प्राप्ताश्च धर्मतः सर्वं पितुर्धनमसंशयम्

5.21.6

किरीटी बलवान्पार्थः कृतास्त्रश्च महाबलः
को हि पाण्डुसुतं युद्धे विषहेत धनंजयम्

5.21.7

अपि वज्रधरः साक्षात्किमुतान्ये धनुर्भृतः
त्रयाणामपि लोकानां समर्थ इति मे मतिः

5.21.8

भीष्मे ब्रुवति तद्वाक्यं धृष्टमाक्षिप्य मन्युमान्
दुर्योधनं समालोक्य कर्णो वचनमब्रवीत्

5.21.9

न तन्न विदितं ब्रह्मँल्लोके भूतेन केनचित्
पुनरुक्तेन किं तेन भाषितेन पुनः पुनः

5.21.10

दुर्योधनार्थे शकुनिर्द्यूते निर्जितवान्पुरा
समयेन गतोऽरण्यं पाण्डुपुत्रो युधिष्ठिरः

5.21.11

न तं समयमादृत्य राज्यमिच्छति पैतृकम्
बलमाश्रित्य मत्स्यानां पाञ्चालानां च पार्थिवः

5.21.12

दुर्योधनो भयाद्विद्वन्न दद्यात्पदमन्ततः
धर्मतस्तु महीं कृत्स्नां प्रदद्याच्छत्रवेऽपि च

5.21.13

यदि काङ्क्षन्ति ते राज्यं पितृपैतामहं पुनः
यथाप्रतिज्ञं कालं तं चरन्तु वनमाश्रिताः

5.21.14

ततो दुर्योधनस्याङ्के वर्तन्तामकुतोभयाः
अधार्मिकामिमां बुद्धिं कुर्युर्मौर्ख्याद्धि केवलम्

5.21.15

अथ ते धर्ममुत्सृज्य युद्धमिच्छन्ति पाण्डवाः
आसाद्येमान्कुरुश्रेष्ठान्स्मरिष्यन्ति वचो मम

5.21.16

भीष्म उवाच
किं नु राधेय वाचा ते कर्म तत्स्मर्तुमर्हसि
एक एव यदा पार्थः षड्रथाञ्जितवान्युधि

5.21.17

न चेदेवं करिष्यामो यदयं ब्राह्मणोऽब्रवीत्
ध्रुवं युधि हतास्तेन भक्षयिष्याम पांसुकान्

5.21.18

वैशंपायन उवाच
धृतराष्ट्रस्ततो भीष्ममनुमान्य प्रसाद्य च
अवभर्त्स्य च राधेयमिदं वचनमब्रवीत्

5.21.19

अस्मद्धितमिदं वाक्यं भीष्मः शांतनवोऽब्रवीत्
पाण्डवानां हितं चैव सर्वस्य जगतस्तथा

5.21.20

चिन्तयित्वा तु पार्थेभ्यः प्रेषयिष्यामि संजयम्
स भवान्प्रतियात्वद्य पाण्डवानेव माचिरम्

5.21.21

स तं सत्कृत्य कौरव्यः प्रेषयामास पाण्डवान्
सभामध्ये समाहूय संजयं वाक्यमब्रवीत्

Translation — Kisari Mohan Ganguli

"Vaisampayana said, 'Having heard his words, Bhishma, senior in wisdom, and endued with great effulgence, paid honours to him, and then spoke words suitable to the occasion. And he said, 'How fortunate that they are all well, with Krishna! How fortunate that they have procured aid, and that they are inclined to a virtuous course! How fortunate that those scions of Kuru's race desire peace with their cousins! There is no doubt that what thou hast said is true. Thy words, however, are exceedingly sharp,--the reason, I suppose, being that thou art a Brahmana. No doubt, the sons of Pandu were much harassed both here and in woods. No doubt, by law they are entitled to get all the property of their father. Arjuna, the son of Pritha, is strong trained in weapons, and is a great car-warrior. Who, in sooth, can withstand in battle Dhananjaya the son of Pandu. Even the wielder himself of the thunderbolt cannot,--other bowmen are hardly worth mention. My belief is that he is a match for all the three worlds!' And while Bhishma was thus speaking, Karna wrathfully and insolently interrupted his words, and looking at Duryodhana said, 'There is no creature in the world, O Brahmana, who is not informed of all these facts. What is the good of repeating them again and again? On behalf of Duryodhana, Sakuni formerly won in game of dice. Yudhishthira, the son of Pandu went to the woods according to a stipulation. He is now paying no regard to that stipulation, but confident of aid from the Matsyas and Panchalas, he wisheth to get back his ancestral throne. O learned man, Duryodhana would not yield even a single foot of land if thou appealest to his fears, but if justice requires, he would give up the whole earth even to a foe. If they wish to get back their ancestral throne, they should pass the specified period of time in the forest as had been stipulated. Afterwards let them live as the dependants of Duryodhana, safe and sound. From dull-headedness, however, let them not turn their mind towards an absolutely unrighteous course. If, nevertheless, abandoning the path of virtue, they desire war, then when they encounter in battle these praise-worthy Kurus, they will remember these my words.'

"Bhishma said, 'What is the use of thy talking, O Radha's son? Thou shouldst remember that occasion when Pritha's son, single-handed, over-powered in battle six car-warriors. If we do not act as this Brahmana hath said, to be sure, we shall be all slain by him in battle!"

"Vaisampayana continued, 'Then Dhritarashtra pacified Bhishma with words of entreaty, rebuked the son of Radha, and spoke the following words, What Bhishma, Santanu's son, hath said is salutary for us, as also for the Pandavas, and likewise for the whole universe. I shall, however, after deliberation, send Sanjaya to the sons of Pandu. So thou needst not wait. Go thou to the son of Pandu this very day.' The Kaurava chief then honoured Drupada's priest and sent him back to the

[paragraph continues] Pandavas. And summoning Sanjaya to the council-hall, he addressed him in the following words."

5.22.1

धृतराष्ट्र उवाच
प्राप्तानाहुः संजय पाण्डुपुत्रा;नुपप्लव्ये तान्विजानीहि गत्वा
अजातशत्रुं च सभाजयेथा; दिष्ट्यानघ ग्राममुपस्थितस्त्वम्

5.22.2

सर्वान्वदेः संजय स्वस्तिमन्तः; कृच्छ्रं वासमतदर्हा निरुष्य
तेषां शान्तिर्विद्यतेऽस्मासु शीघ्रं; मिथ्योपेतानामुपकारिणां सताम्

5.22.3

नाहं क्वचित्संजय पाण्डवानां; मिथ्यावृत्तिं कांचन जात्वपश्यम्
सर्वां श्रियं ह्यात्मवीर्येण लब्ध्वा; पर्याकार्षुः पाण्डवा मह्यमेव

5.22.4

दोषं ह्येषां नाधिगच्छे परीक्ष;न्नित्यं कंचिद्येन गर्हेय पार्थान्
धर्मार्थाभ्यां कर्म कुर्वन्ति नित्यं; सुखप्रिया नानुरुध्यन्ति कामान्

5.22.5

घर्मं शीतं क्षुत्पिपासे तथैव; निद्रां तन्द्रीं क्रोधहर्षौ प्रमादम्
धृत्या चैव प्रज्ञया चाभिभूय; धर्मार्थयोगान्प्रयतन्ति पार्थाः

5.22.6

त्यजन्ति मित्रेषु धनानि काले; न संवासाज्जीर्यति मैत्रमेषाम्
यथार्हमानार्थकरा हि पार्था;स्तेषां द्वेष्टा नास्त्याजमीढस्य पक्षे

5.22.7

अन्यत्र पापाद्विषमान्मन्दबुद्धे;र्दुर्योधनात्क्षुद्रतराच्च कर्णात्
तेषां हीमे हीनसुखप्रियाणां; महात्मनां संजनयन्ति तेजः

5.22.8

उत्थानवीर्यः सुखमेधमानो; दुर्योधनः सुकृतं मन्यते तत्
तेषां भागं यच्च मन्येत बालः; शक्यं हर्तुं जीवतां पाण्डवानाम्

5.22.9

यस्यार्जुनः पदवीं केशवश्च; वृकोदरः सात्यकोऽजातशत्रोः
माद्रीपुत्रौ सृञ्जयाश्चापि सर्वे; पुरा युद्धात्साधु तस्य प्रदानम्

5.22.10

स ह्येवैकः पृथिवीं सव्यसाची; गाण्डीवधन्वा प्रणुदेद्रथस्थः
तथा विष्णुः केशवोऽप्यप्रधृष्यो; लोकत्रयस्याधिपतिर्महात्मा

5.22.11

तिष्ठेत कस्तस्य मर्त्यः पुरस्ता;द्यः सर्वदेवेषु वरेण्य ईड्यः
पर्जन्यघोषान्प्रवपञ्शरौघा;न्पतंगसंघानिव शीघ्रवेगान्

5.22.12

दिशं ह्युदीचीमपि चोत्तरान्कुरू;न्गाण्डीवधन्वैकरथो जिगाय
धनं चैषामाहरत्सव्यसाची; सेनानुगान्बलिदांश्चैव चक्रे

5.22.13

यश्चैव देवान्खाण्डवे सव्यसाची; गाण्डीवधन्वा प्रजिगाय सेन्द्रान्
उपाहरत्फल्गुनो जातवेदसे; यशो मानं वर्धयन्पाण्डवानाम्

5.22.14

गदाभृतां नाद्य समोऽस्ति भीमा;द्धस्त्यारोहो नास्ति समश्च तस्य
रथेऽर्जुनादाहुरहीनमेनं; बाह्वोर्बले चायुतनागवीर्यम्

5.22.15

सुशिक्षितः कृतवैरस्तरस्वी; दहेत्क्रुद्धस्तरसा धार्तराष्ट्रान्
सदात्यमर्षी बलवान्न शक्यो; युद्धे जेतुं वासवेनापि साक्षात्

5.22.16

सुचेतसौ बलिनौ शीघ्रहस्तौ; सुशिक्षितौ भ्रातरौ फल्गुनेन
श्येनौ यथा पक्षिपूगान्रुजन्तौ; माद्रीपुत्रौ नेह कुरून्विशेताम्

5.22.17

तेषां मध्ये वर्तमानस्तरस्वी; धृष्टद्युम्नः पाण्डवानामिहैकः
सहामात्यः सोमकानां प्रबर्हः; संत्यक्तात्मा पाण्डवानां जयाय

5.22.18

सहोषितश्चरितार्थो वयःस्थः; शाल्वेयानामधिपो वै विराटः
सह पुत्रैः पाण्डवार्थे च शश्व;द्युधिष्ठिरं भक्त इति श्रुतं मे

5.22.19

अवरुद्धा बलिनः केकयेभ्यो; महेष्वासा भ्रातरः पञ्च सन्ति
केकयेभ्यो राज्यमाकाङ्क्षमाणा; युद्धार्थिनश्चानुवसन्ति पार्थान्

5.22.20

सर्वे च वीराः पृथिवीपतीनां; समानीताः पाण्डवार्थे निविष्टाः
शूरानहं भक्तिमतः शृणोमि; प्रीत्या युक्तान्संश्रितान्धर्मराजम्

5.22.21

गिर्याश्रया दुर्गनिवासिनश्च; योधाः पृथिव्यां कुलजा विशुद्धाः
म्लेच्छाश्च नानायुधवीर्यवन्तः; समागताः पाण्डवार्थे निविष्टाः

5.22.22

पाण्ड्यश्च राजामित इन्द्रकल्पो; युधि प्रवीरैर्बहुभिः समेतः
समागतः पाण्डवार्थे महात्मा; लोकप्रवीरोऽप्रतिवीर्यतेजाः

5.22.23

अस्त्रं द्रोणादर्जुनाद्वासुदेवा;त्कृपाद्भीष्माद्येन कृतं शृणोमि
यं तं कार्ष्णिप्रतिमं प्राहुरेकं; स सात्यकिः पाण्डवार्थे निविष्टः

5.22.24

अपाश्रिताश्चेदिकरूषकाश्च; सर्वोत्साहैर्भूमिपालैः समेताः
तेषां मध्ये सूर्यमिवातपन्तं; श्रिया वृतं चेदिपतिं ज्वलन्तम्

5.22.25

अस्तम्भनीयं युधि मन्यमानं; ज्याकर्षतां श्रेष्ठतमं पृथिव्याम्
सर्वोत्साहं क्षत्रियाणां निहत्य; प्रसह्य कृष्णस्तरसा ममर्द

5.22.26

यशोमानौ वर्धयन्यादवानां; पुराभिनच्छिशुपालं समीके
यस्य सर्वे वर्धयन्ति स्म मानं; करूषराजप्रमुखा नरेन्द्राः

5.22.27

तमसह्यं केशवं तत्र मत्वा; सुग्रीवयुक्तेन रथेन कृष्णम्
संप्राद्रवंश्चेदिपतिं विहाय; सिंहं दृष्ट्वा क्षुद्रमृगा इवान्ये

5.22.28

यस्तं प्रतीपस्तरसा प्रत्युदीया;दाशंसमानो द्वैरथे वासुदेवम्
सोऽशेत कृष्णेन हतः परासु;र्वातेनेवोन्मथितः कर्णिकारः

5.22.29

पराक्रमं मे यदवेदयन्त; तेषामर्थे संजय केशवस्य
अनुस्मरंस्तस्य कर्माणि विष्णो;र्गावल्गणे नाधिगच्छामि शान्तिम्

5.22.30

न जातु ताञ्शत्रुरन्यः सहेत; येषां स स्यादग्रणीर्वृष्णिसिंहः
प्रवेपते मे हृदयं भयेन; श्रुत्वा कृष्णावेकरथे समेतौ

5.22.31

नो चेद्गच्छेत्संगरं मन्दबुद्धि;स्ताभ्यां सुतो मे विपरीतचेताः
नो चेत्कुरून्संजय निर्दहेता;मिन्द्राविष्णू दैत्यसेनां यथैव
मतो हि मे शक्रसमो धनंजयः; सनातनो वृष्णिवीरश्च विष्णुः

5.22.32

धर्मारामो ह्रीनिषेधस्तरस्वी; कुन्तीपुत्रः पाण्डवोऽजातशत्रुः
दुर्योधनेन निकृतो मनस्वी; नो चेत्क्रुद्धः प्रदहेद्धार्तराष्ट्रान्

5.22.33

नाहं तथा ह्यर्जुनाद्वासुदेवा;द्भीमाद्वापि यमयोर्वा बिभेमि
यथा राज्ञः क्रोधदीप्तस्य सूत; मन्योरहं भीततरः सदैव

5.22.34

अलं तपोब्रह्मचर्येण युक्तः; संकल्पोऽयं मानसस्तस्य सिध्येत्
तस्य क्रोधं संजयाहं समीके; स्थाने जानन्भृशमस्म्यद्य भीतः

5.22.35

स गच्छ शीघ्रं प्रहितो रथेन; पाञ्चालराजस्य चमूं परेत्य
अजातशत्रुं कुशलं स्म पृच्छेः; पुनः पुनः प्रीतियुक्तं वदेस्त्वम्

5.22.36

जनार्दनं चापि समेत्य तात; महामात्रं वीर्यवतामुदारम्
अनामयं मद्वचनेन पृच्छे;र्धृतराष्ट्रः पाण्डवैः शान्तिमीप्सुः

5.22.37

न तस्य किंचिद्वचनं न कुर्या;त्कुन्तीपुत्रो वासुदेवस्य सूत
प्रियश्चैषामात्मसमश्च कृष्णो; विद्वांश्चैषां कर्मणि नित्ययुक्तः

5.22.38

समानीय पाण्डवान्सृञ्जयांश्च; जनार्दनं युयुधानं विराटम्
अनामयं मद्वचनेन पृच्छेः; सर्वांस्तथा द्रौपदेयांश्च पञ्च

5.22.39

यद्यत्तत्र प्राप्तकालं परेभ्य;स्त्वं मन्येथा भारतानां हितं च
तत्तद्भाषेथाः संजय राजमध्ये; न मूर्छयेद्यन्न भवेच्च युद्धम्

Translation — Kisari Mohan Ganguli

"Dhritarashtra said, 'They say, O Sanjaya, that the Pandavas have arrived at Upaplavya. Go thou and enquire after them. Thou must greet Ajatasatru in the following words, 'By good luck it is that (emerged from the woods) thou hast reached such a city. And to all of them thou must say, O Sanjaya, these words. Are ye well, having spent that harassing period of sojourn, ye who were unworthy of such harassment?' In no time will they be appeased towards us, for though treated treacherously (by foes), yet they are righteous and good. In no case, O Sanjaya, have I ever met with any untruthfulness on the part of the Pandavas. It was by their own valour that they had won all their prosperity, and (yet) they were ever dutiful to me. Though I scrutinized their conduct, I could never find fault with them,--no, not even a single fault for which we might blame them. They always act mindful of virtue and wealth; they never give way to love of sensual enjoyments, or cold, or hunger, or thirst; they subdue steep and laziness and wrath and joy and heedlessness. The sons of Pritha, mindful of both virtue and wealth, are ever pleasant to all. On proper occasions they part with their wealth to friends. Friendship with them never loses its ardour on account of length of time; for they bestow honours and wealth on every one according to his deserts. Not a soul in the race of Ajamida ever entertains hatred for them excepting this vile, capricious, dull-headed Duryodhana, and excepting also the still more mean-minded Karna. These two always enhance the energy of those high-souled ones who have been divested of both friends and happiness. Enterprising and brought up in every indulgence, Duryodhana reckons all that to be well-done. It is childish on Duryodhana's part to think that it is possible to rob the Pandavas of their just share so long as they are alive. It is wise to yield to Yudhishthira his due share before the war,--to him whose steps are followed by Arjuna and Krishna and Bhima and Satyaki and the two sons of Madri and the warriors of the Srinjaya race. That wielder of the Gandiva, Savyasachin, seated on his car, would alone be able to devastate the whole world. And likewise the victorious and high-souled Krishna, the lord of the three worlds, incapable of defeat is able to do the same. What mortal would stand before him who is the one worthiest person in all the worlds and who discharges his multitude of arrows that roar like the clouds, covering all sides, like flights of swiftly-coursing locusts? Alone on his car, holding the Gandiva, he had conquered

the northern regions as also the Kurus of the north and brought away with him all their wealth. He converted the people of the Dravida land to be a portion of his own army. It was Falguna, the wielder of the Gandiva, who defeating in the Khandava woods all the gods together with Indra, made offerings to Agni, enhancing the honour and fame of the Pandavas. Of all wielders again of the mace, there is none equal to Bhima; and there is none also who is so skilful a rider of elephants. On car, they say, he yields not to even Arjuna; and as to might of arms, he is equal to ten thousand elephants. Well-trained and active, he who hath again been rendered bitterly hostile, would in anger consume the Dhartarashtras in no time. Always wrathful, and strong of arms, he is not capable of being subdued in battle by even Indra himself. Of great heart, and strong, and endued with great lightness of hand, the two (twin) brothers, sons of Madri, carefully trained by Arjuna, would leave not a foe alive, like to a pair of hawks preying upon large flocks of birds. This our army, so full, to tell thee the truth, will be nowhere when it will encounter them. In their side will be Dhrishtadyumna, endued with great activity,--one who is regarded as one of the Pandavas themselves. The chief of the Somaka tribe, with his followers, is, I have heard, so devoted to the cause of the Pandavas that he is ready to lay down his very life for them. Who would be able to withstand Yudhishthira who hath the best of the Vrishni tribe (Krishna) for his leader? I have heard that Virata, the chief of the Matsyas, with whom the Pandavas had lived for some time and whose wishes were fulfilled by them, old in years, is devoted, along with his sons to the Pandava cause, and hath become an adherent of Yudhishthira. Deposed from the throne of the Kekaya land, and desirous of being reinstated thereon, the five mighty brothers from that land, wielding mighty bows, are now following the sons of Pritha ready to fight. All who are valiant among the lords of the earth have been brought together and are devoted to the Pandava cause. I hear that they are bold, worthy, and respectful,--they who have allied themselves to the virtuous king Yudhishthira from feelings of attachment to him. And many warriors dwelling on the hills and inaccessible fastnesses, and many that are high in lineage and old in years, and many Mlechcha tribes also wielding weapons of various kinds, have been assembled together and are devoted to the cause of the Pandavas. And there hath come Pandya also, who, hardly inferior to Indra on the field of battle, is followed when he fights by numberless warriors of great courage. Remarkably heroic and endued with prowess and energy that have no parallel, he is devoted to the Pandava cause. That same Satyaki who, I have heard, obtained weapons from Drona and Arjuna and Krishna and Kripa and Bhishma, and who is said to be equal to the son of Krishna, is devotedly attached to the Pandava cause. And the assembled kings of the Chedi and the Karusha tribes have all taken the part of the Pandavas with all their resources. That one in their midst, who, having been endued with blazing beauty, shone like

the sun, whom all persons deemed unassailable in battle and the very best of all drawers of the bow on earth, was slain by Krishna in a trice, by help of his own great might, and counting for naught the bold spirit of all the Kshatriya kings. Kesava cast his eyes on that Sishupala and smote him, enhancing the fame and honour of the sons of Pandu. It was the same Sishupala who was highly honoured by those kings at whose head stood the king of the Karusha tribe. Then the other kings, deeming Krishna unassailable when seated on his car drawn by Sugriva and other steeds, left the chief of the Chedis and ran away like small animals at the sight of a lion. And it was thus that he, who, from audacity had sought to oppose and encounter Krishna in a combat hand to hand, was slain by Krishna and lay down lifeless, resembling a Karnikara tree uprooted by a gale. O Sanjaya, O son of Gavalgana, what they have told me of the activity of Krishna in cause of Pandu's sons, and what I remember of his past achievements, leave me no peace of mind. No foe whatsoever is capable of withstanding them, who are under the lead of that lion of the Vrishni tribe. My heart is trembling with fear upon learning that the two Krishnas, are seated on the selfsame car. If my dull-headed son forbear to fight with those two, then may he fare well,--else those two will consume the race of Kuru as Indra and Upendra consume the Daitya hosts. Dhananjaya is, I conceive, equal to Indra, and the greatest of the Vrishni race, Krishna, is the Eternal Vishnu himself. The son of Kunti and Pandu, Yudhishthira, is virtuous and brave and eschews deeds that bring on shame. Endued with great energy, he hath been wronged by Duryodhana. If he were not high-minded, the would in wrath burn the Dhritarashtras. I do not so much dread Arjuna or Bhima or Krishna or the twin brothers as I dread the wrath of the king, O Suta, when his wrath is excited. His austerities are great; he is devoted to Brahmacharya practices. His heart's wishes will certainly be fulfilled. When I think of his wrath, O Sanjaya, and consider how just it is, I am filled with alarm. Go thou speedily on a car, despatched by me, where the troops of the king of the Panchalas are encamped. Thou wilt ask Yudhishthira about his welfare. Thou wilt repeatedly address him in affectionate terms. Thou wilt also meet Krishna, O child, who is the chief of all brave men and who is endued with a magnanimous soul. Him also thou wilt ask on my part as to his welfare, and tell him that Dhritarashtra is desirous of peace with Pandu's sons. O Suta, there is nothing that Yudhishthira, the son of Kunti, would not do at the bidding of Krishna. Kesava is as dear to them as their own selves. Possessed of great learning, he is ever devoted to their cause. Thou wilt also enquire about the welfare of all the assembled sons of Pandu and the Srinjayas and Satyaki and Virata and all the five sons of Draupadi, professing to be a messenger from me. And whatsoever also thou mayst deem to be opportune, and beneficial for the Bharata race, all that, O Sanjaya, thou must say in the midst of

those kings,--everything, in sooth, that may not be unpalatable or provocative of war.'

5.23.1

वैशंपायन उवाच
राज्ञस्तु वचनं श्रुत्वा धृतराष्ट्रस्य संजयः
उपप्लव्यं ययौ द्रष्टुं पाण्डवानमितौजसः

5.23.2

स तु राजानमासाद्य धर्मात्मानं युधिष्ठिरम्
प्रणिपत्य ततः पूर्वं सूतपुत्रोऽभ्यभाषत

5.23.3

गावल्गणिः संजयः सूतसूनु;रजातशत्रुमवदत्प्रतीतः
दिष्ट्या राजंस्त्वामरोगं प्रपश्ये; सहायवन्तं च महेन्द्रकल्पम्

5.23.4

अनामयं पृच्छति त्वाम्बिकेयो; वृद्धो राजा धृतराष्ट्रो मनीषी
कच्चिद्भीमः कुशली पाण्डवाग्र्यो; धनंजयस्तौ च माद्रीतनूजौ

5.23.5

कच्चित्कृष्णा द्रौपदी राजपुत्री; सत्यव्रता वीरपत्नी सपुत्रा
मनस्विनी यत्र च वाञ्छसि त्व;मिष्टान्कामान्भारत स्वस्तिकामः

5.23.6

युधिष्ठिर उवाच
गावल्गणे संजय स्वागतं ते; प्रीतात्माहं त्वाभिवदामि सूत
अनामयं प्रतिजाने तवाहं; सहानुजैः कुशली चास्मि विद्वन्

5.23.7

चिरादिदं कुशलं भारतस्य; श्रुत्वा राज्ञः कुरुवृद्धस्य सूत
मन्ये साक्षाद्दृष्टमहं नरेन्द्रं; दृष्ट्वैव त्वां संजय प्रीतियोगात्

5.23.8

पितामहो नः स्थविरो मनस्वी; महाप्राज्ञः सर्वधर्मोपपन्नः
स कौरव्यः कुशली तात भीष्मो; यथापूर्वं वृत्तिरप्यस्य कच्चित्

5.23.9

कच्चिद्राजा धृतराष्ट्रः सपुत्रो; वैचित्रवीर्यः कुशली महात्मा
महाराजो बाह्लिकः प्रातिपेयः; कच्चिद्विद्वान्कुशली सूतपुत्र

5.23.10

स सोमदत्तः कुशली तात कच्चि;द्भूरिश्रवाः सत्यसंधः शलश्च
द्रोणः सपुत्रश्च कृपश्च विप्रो; महेष्वासाः कच्चिदेतेऽप्यरोगाः

5.23.11

महाप्राज्ञाः सर्वशास्त्रावदाता; धनुर्भृतां मुख्यतमाः पृथिव्याम्
कच्चिन्मानं तात लभन्त एते; धनुर्भृतः कच्चिदेतेऽप्यरोगाः

5.23.12

सर्वे कुरुभ्यः स्पृहयन्ति संजय; धनुर्धरा ये पृथिव्यां युवानः
येषां राष्ट्रे निवसति दर्शनीयो; महेष्वासः शीलवान्द्रोणपुत्रः

5.23.13

वैश्यापुत्रः कुशली तात कच्चि;न्महाप्राज्ञो राजपुत्रो युयुत्सुः
कर्णोऽमात्यः कुशली तात कच्चि;त्सुयोधनो यस्य मन्दो विधेयः

5.23.14

स्त्रियो वृद्धा भारतानां जनन्यो; महानस्यो दासभार्याश्च सूत
वध्वः पुत्रा भागिनेया भगिन्यो; दौहित्रा वा कच्चिदप्यव्यलीकाः

5.23.15

कच्चिद्राजा ब्राह्मणानां यथाव;त्प्रवर्तते पूर्ववत्तात वृत्तिम्
कच्चिद्दायान्मामकान्धार्तराष्ट्रो; द्विजातीनां संजय नोपहन्ति

5.23.16

कच्चिद्राजा धृतराष्ट्रः सपुत्र; उपेक्षते ब्राह्मणातिक्रमान्वै
कच्चिन्न हेतोरिव वर्त्मभूत; उपेक्षते तेषु स न्यूनवृत्तिम्

5.23.17

एतज्ज्योतिरुत्तमं जीवलोके; शुक्लं प्रजानां विहितं विधात्रा
ते चेल्लोभं न नियच्छन्ति मन्दाः; कृत्स्नो नाशो भविता कौरवाणाम्

5.23.18

कच्चिद्राजा धृतराष्ट्रः सपुत्रो; बुभूषते वृत्तिममात्यवर्गे
कच्चिन्न भेदेन जिजीविषन्ति; सुहृद्रूपा दुर्हृदश्चैकमित्राः

5.23.19

कच्चिन्न पापं कथयन्ति तात; ते पाण्डवानां कुरवः सर्व एव
कच्चिद्दृष्ट्वा दस्युसंघान्समेता;न्स्मरन्ति पार्थस्य युधां प्रणेतुः

5.23.20

मौर्वीभुजाग्रप्रहितान्स्म तात; दोधूयमानेन धनुर्धरेण
गाण्डीवमुक्तान्स्तनयित्नुघोषा;नजिह्मगान्कच्चिदनुस्मरन्ति

5.23.21

न ह्यपश्यं कंचिदहं पृथिव्यां; श्रुतं समं वाधिकमर्जुनेन
यस्यैकषष्टिर्निशितास्तीक्ष्णधाराः; सुवाससः संमतो हस्तवापः

5.23.22

गदापाणिर्भीमसेनस्तरस्वी; प्रवेपयञ्शत्रुसंघाननीके
नागः प्रभिन्न इव नड्वलासु; चङ्क्रम्यते कच्चिदेनं स्मरन्ति

5.23.23

माद्रीपुत्रः सहदेवः कलिङ्गा;न्समागतानजयद्दन्तकूरे
वामेनास्यन्दक्षिणेनैव यो वै; महाबलं कच्चिदेनं स्मरन्ति

5.23.24

उद्यन्नयं नकुलः प्रेषितो वै; गावल्गणे संजय पश्यतस्ते
दिशं प्रतीचीं वशमानयन्मे; माद्रीसुतं कच्चिदेनं स्मरन्ति

5.23.25

अभ्याभवो द्वैतवने य आसी;द्दुर्मन्त्रिते घोषयात्रागतानाम्
यत्र मन्दाञ्शत्रुवशं प्रयाता;नमोचयद्भीमसेनो जयश्च

5.23.26

अहं पश्चादर्जुनमभ्यरक्षं; माद्रीपुत्रौ भीमसेनश्च चक्रे
गाण्डीवभृच्छत्रुसंघानुदस्य; स्वस्त्यागमत्कच्चिदेनं स्मरन्ति

5.23.27

न कर्मणा साधुनैकेन नूनं; कर्तुं शक्यं भवतीह संजय
सर्वात्मना परिजेतुं वयं चे;न्न शक्नुमो धृतराष्ट्रस्य पुत्रम्

Translation — Kisari Mohan Ganguli

"Vaisampayana said, 'Having beard these words of king Dhritarashtra Sanjaya went to Upaplavya to see the Pandavas of immeasurable strength. And having approached king Yudhishthira, the son of Kunti, he made obeisance to him first and then spoke. And the son of Gavalgana, by name Sanjaya and by caste a Suta, cheerfully spoke unto Ajatasatru, 'How lucky, O king, that I see you hale, attended by friends and little inferior to the great Indra. The aged and wise king Dhritarashtra, the son of Ambika, hath enquired about your welfare. I hope Bhimasena is well, and that Dhananjaya, that foremost of the Pandavas, and these two sons of Madri, are well. I hope princess Krishna also, the daughter of Drupada, is well,--she who never swerves from the path of truth, that lady of great energy, that wife of heroes. I hope she is well with her sons,--she in whom are centred all your dearest joys and whose welfare you constantly pray for.'

"Yudhishthira said, 'O Sanjaya, the son of Gavalgana, hath thy journey here been safe? We are pleased with thy sight. I ask thee in return how thou art. I am, O learned man, in excellent health with my younger brothers. O Suta, after a long while do I now receive news of the aged king of the Kurus, that descendant of Bharata. Having seen thee, O Sanjaya, I feel as if I have seen the king himself, so pleased I am! Is our aged grandsire Bhishma, the descendant of Kuru, endued with great energy and the highest wisdom and always devoted to the practices of his own order, O sire, in health? I hope he still retains all his former habits. I hope the high-souled king Dhritarashtra, the so-n of Vichitravirya, is in health with his sons. I hope the great king Vahlika, the son of Pratipa, endued with great learning, is also in health. I hope, O sire, that Somadatta is in health, and Bhurisravas, and Satyasandha, and Sala, and Drona with his son, and the Brahmana Kripa are also well. I hope all those mighty bowmen are free from disease. O Sanjaya, all those greatest and best of bowmen, endued with the highest intelligence and versed in letters, and occupying the very top of those who wield weapons, have attached themselves to the Kurus. I hope those bowmen receive their honours due. I hope they are free from disease. How happy are they in whose kingdom dwells the mighty and handsome bowman, the well-behaved son of Drona! I hope Yuyutsu, the highly intelligent son of Dhritarashtra by his Vaisya wife is in health. I hope, O sire, the adviser Karna, whose counsels are followed by the dull-headed

[paragraph continues] Suyodhana, is in health. I hope, the aged ladies, the mothers of the Bharata race, and the kitchen-maidens, the bond-maids, the daughters-in-law, the boys, the sister's sons, and 'the sisters, and the daughters' sons of Dhritarashtra's house are all free from trouble. O sire, I hope the king still allows their former subsistence to the Brahmanas. I hope, O Sanjaya, Dhritarashtra's son hath not seized those gifts to the Brahmanas that I made. I hope Dhritarashtra with his sons meets in a spirit of forbearance any over-bearing conduct on the part of the Brahmanas. I hope he never neglects to make provision for them, that being the sole highway to heaven. For this is the excellent and clear light that hath been provided by the Creator in this world of living beings. If like dull-headed persons, the sons of Kuru do not treat the Brahmanas in a forbearing spirit, wholesale destruction will overtake them. I hope king Dhritarashtra and his son try to provide for the functionaries of state. I hope there are no enemies for theirs, who, disguised as friends, are conspiring for their ruin. O sire, I hope none of these Kurus talk of our having committed any crimes. I hope Drona and his son and the heroic Kripa do not talk of our having been guilty in any way. I hope all the Kurus look up to king Dhritarashtra and his sons as the protectors of their tribe. I hope when they see a horde of robbers, they remember the deeds of Arjuna, the leader in all fields of battle. I hope they remember the arrows shot from the Gandiva, which course through the air in a straight path, impelled onwards by the stretched bow-string in contact with the fingers of his hand, and making a noise loud as that of the thunder. I have not seen the warrior that excels or even rivals Arjuna who can shoot by a single effort of his hand sixty-one whetted and keen-edged shafts furnished with excellent feathers. Do they remember Bhima also, who, endued with great activity causeth hostile hosts arrayed in battle to tremble in dread, like an elephant with rent temples agitating a forest of reeds? Do they remember the mighty Sahadeva, the son of Madri, who in Dantakura conquered the Kalingas, shooting arrows by both the left and right hand? Do they remember Nakula, who, O Sanjaya, was sent, under your eye, to conquer the Sivis and the Trigartas, and who brought the western region under my power? Do they remember the disgrace that was theirs when under evil counsels they came to the woods of Dwaitavana on pretence of taking away their cattle? Those wicked ones having been over-powered by their enemies were afterwards liberated by Bhimasena and Arjuna, myself protecting the rear of Arjuna (in the fight that ensued) and Bhima protecting the rear of the sons of Madri, and the wielder of the Gandiva coming out unharmed from the press of battle having made a great slaughter of the hostile host,--do they remember that? It is not by a single good deed, O Sanjaya, that happiness can here be attained, when by all our endeavours we are unable to win over the son of Dhritarashtra!"

5.24.1

संजय उवाच
यथार्हसे पाण्डव तत्तथैव; कुरून्कुरुश्रेष्ठ जनं च पृच्छसि
अनामयास्तात मनस्विनस्ते; कुरुश्रेष्ठान्पृच्छसि पार्थ यांस्त्वम्

5.24.2

सन्त्येव वृद्धाः साधवो धार्तराष्ट्रे; सन्त्येव पापाः पाण्डव तस्य विद्धि
दद्याद्रिपोश्चापि हि धार्तराष्ट्रः; कुतो दायाँल्लोपयेद्ब्राह्मणानाम्

5.24.3

यद्युष्माकं वर्ततेऽसौ न धर्म्य;मद्रुग्धेषु द्रुग्धवत्तन्न साधु
मित्रध्रुक्स्याद्धृतराष्ट्रः सपुत्रो; युष्मान्द्विषन्साधुवृत्तानसाधुः

5.24.4

न चानुजानाति भृशं च तप्यते; शोचत्यन्तः स्थविरोऽजातशत्रो
शृणोति हि ब्राह्मणानां समेत्य; मित्रद्रोहः पातकेभ्यो गरीयान्

5.24.5

स्मरन्ति तुभ्यं नरदेव संगमे; युद्धे च जिष्णोश्च युधां प्रणेतुः
समुत्कृष्टे दुन्दुभिशङ्खशब्दे; गदापाणिं भीमसेनं स्मरन्ति

5.24.6

माद्रीसुतौ चापि रणाजिमध्ये; सर्वा दिशः संपतन्तौ स्मरन्ति
सेनां वर्षन्तौ शरवर्षैरजस्रं; महारथौ समरे दुष्प्रकम्प्यौ

5.24.7

न त्वेव मन्ये पुरुषस्य राज;न्ननागतं ज्ञायते यद्भविष्यम्
त्वं चेदिमं सर्वधर्मोपपन्नः; प्राप्तः क्लेशं पाण्डव कृच्छ्ररूपम्

5.24.8

त्वमेवैतत्सर्वमतश्च भूयः; समीकुर्याः प्रज्ञयाजातशत्रो
न कामार्थं संत्यजेयुर्हि धर्मं; पाण्डोः सुताः सर्व एवेन्द्रकल्पाः

5.24.9

त्वमेवैतत्प्रज्ञयाजातशत्रो; शमं कुर्या येन शर्माप्नुयुस्ते
धार्तराष्ट्राः पाण्डवाः सृञ्जयाश्च; ये चाप्यन्ये पार्थिवाः संनिविष्टाः

5.24.10

यन्माब्रवीद्धृतराष्ट्रो निशाया;मजातशत्रो वचनं पिता ते
सहामात्यः सहपुत्रश्च राज;न्समेत्य तां वाचमिमां निबोध

Translation — Kisari Mohan Ganguli

"Sanjaya said, 'It is even so as thou hast said, O son of Pandu! Dost thou enquire about the welfare of the Kurus and of the foremost ones among them? Free from illness of every kind and in the possession of excellent spirit are those foremost ones among the Kurus about whom, O son of Pritha, thou enquirest. Know, O son of Pandu, that there are certainly righteous and aged men, as also men that are sinful and wicked about Dhritarashtra's son. Dhritarashtra's son would make gifts even to his enemies; it is not likely, therefore, that he should withdraw the donations made to the Brahmanas. It is customary with you, Kshatriyas, to follow a rule fit for butchers, that leads you to do harm to those that bear no ill-will to you; but the practice is not good. Dhritarashtra with his sons would be guilty of the sin of intestine dissension, where he, like a bad man, to bear ill-will towards you who are righteous. He does not approve of this injury (done to you); he is exceedingly sorry for it; he grieves at his heart-the old man--O Yudhishthira,--for, having communicated with the Brahmanas, he hath learnt that provoking intestine dissensions is the greatest of all sins. O king of men, they remember thy prowess on the field, and that of Arjuna, who taketh the lead in the field of battle. They remember Bhima wielding his mace when the sound of the conch-shell and the drum rises to the highest pitch. They remember those mighty car-warriors, the two sons of Madri, who on the field of battle career in all directions, shooting incessant showers of shafts on hostile hosts, and who know not what it is to tremble in fight. I believe, O king, that which Futurity hath in store for a particular person cannot be known, since thou, O son of Pandu, who art endowed with all the virtues, hast had to suffer trouble of such unendurable kind. All this, no doubt, O Yudhishthira, thou wilt again make up by help of your intelligence. The sons of Pandu, all equal to Indra would never abandon virtue for the sake of pleasure. Thou, O Yudhishthira, wilt so make up thy intelligence that they all, viz., the sons of Dhritarashtra and Pandu and the Srinjayas, and all the kings who have been assembled here, will attain peace. O Yudhishthira, bear what thy sire Dhritarashtra having consulted with his ministers and sons, hath spoken to me. Be attentive to the same.'"

5.25.1

युधिष्ठिर उवाच
समागताः पाण्डवाः सृञ्जयाश्च; जनार्दनो युयुधानो विराटः
यत्ते वाक्यं धृतराष्ट्रानुशिष्टं; गावल्गणे ब्रूहि तत्सूतपुत्र

5.25.2

संजय उवाच
अजातशत्रुं च वृकोदरं च; धनंजयं माद्रवतीसुतौ च
आमन्त्रये वासुदेवं च शौरिं; युयुधानं चेकितानं विराटम्

5.25.3

पाञ्चालानामधिपं चैव वृद्धं; धृष्टद्युम्नं पार्षतं याज्ञसेनिम्
सर्वे वाचं शृणुतेमां मदीयां; वक्ष्यामि यां भूतिमिच्छन्कुरूणाम्

5.25.4

शमं राजा धृतराष्ट्रोऽभिनन्द;न्नयोजयत्त्वरमाणो रथं मे
सभ्रातृपुत्रस्वजनस्य राज्ञ;स्तद्रोचतां पाण्डवानां शमोऽस्तु

5.25.5

सर्वैर्धर्मैः समुपेताः स्थ पार्थाः; प्रस्थानेन मार्दवेनार्जवेन
जाताः कुले अनृशंसा वदान्या; ह्रीनिषेधाः कर्मणां निश्चयज्ञाः

5.25.6

न युज्यते कर्म युष्मासु हीनं; सत्त्वं हि वस्तादृशं भीमसेनाः
उद्भासते ह्यञ्जनबिन्दुवत्त;च्छुक्ले वस्त्रे यद्भवेत्किल्बिषं वः

5.25.7

सर्वक्षयो दृश्यते यत्र कृत्स्नः; पापोदयो निरयोऽभावसंस्थः
कस्तत्कुर्याज्जातु कर्म प्रजान;न्पराजयो यत्र समो जयश्च

5.25.8

ते वै धन्या यैः कृतं ज्ञातिकार्यं; ये वः पुत्राः सुहृदो बान्धवाश्च
उपक्रुष्टं जीवितं संत्यजेयु;स्ततः कुरूणां नियतो वै भवः स्यात्

5.25.9

ते चेत्कुरूननुशास्य स्थ पार्था; निनीय सर्वान्द्विषतो निगृह्य
समं वस्तज्जीवितं मृत्युना स्या;द्यज्जीवध्वं ज्ञातिवधे न साधु

5.25.10

को ह्येव युष्मान्सह केशवेन; सचेकितानान्पार्षतबाहुगुप्तान्
ससात्यकीन्विषहेत प्रजेतुं; लब्ध्वापि देवान्सचिवान्सहेन्द्रान्

5.25.11

को वा कुरून्द्रोणभीष्माभिगुप्ता;नश्वत्थाम्ना शल्यकृपादिभिश्च
रणे प्रसोढुं विषहेत राज;न्राधेयगुप्तान्सह भूमिपालैः

5.25.12

महद्बलं धार्तराष्ट्रस्य राज्ञः; को वै शक्तो हन्तुमक्षीयमाणः
सोऽहं जये चैव पराजये च; निःश्रेयसं नाधिगच्छामि किंचित्

5.25.13

कथं हि नीचा इव दौष्कुलेया; निर्धर्मार्थं कर्म कुर्युश्च पार्थाः
सोऽहं प्रसाद्य प्रणतो वासुदेवं; पाञ्चालानामधिपं चैव वृद्धम्

5.25.14

कृताञ्जलिः शरणं वः प्रपद्ये; कथं स्वस्ति स्यात्कुरुसृञ्जयानाम्
न ह्येव ते वचनं वासुदेवो; धनंजयो वा जातु किंचिन्न कुर्यात्

5.25.15

प्राणानादौ याच्यमानः कुतोऽन्य;देतद्विद्वन्साधनार्थं ब्रवीमि
एतद्राज्ञो भीष्मपुरोगमस्य; मतं यद्वः शान्तिरिहोत्तमा स्यात्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Here are met the Pandavas and the Srinjayas, and Krishna, and Yuyudhana and Virata, O son of the Suta Gavalgana, tell us all that Dhritarashtra hath directed thee to say.'

"Sanjaya said, 'I greet Yudhishthira, and Vrikodara and Dhananjaya, and the two sons of Madri, and Vasudeva the descendant of Sura, and Satyaki, and the aged ruler of the Panchalas, and Dhrishtadyumna, the son of Prishata. Let all listen to the words I say from a desire for the welfare of the Kurus. King Dhritarashtra, eagerly welcoming the chance of peace, hastened the preparation of my car for this journey here. Let it be acceptable to king Yudhishthira with his brothers and sons and relations. Let the son of Pandu prefer peace. The sons of Pritha are endowed with every virtue with steadiness and mildness and candour. Born in a high family, they are humane, liberal, and loath to do any act which would bring on shame. They know what is proper to be done. A base deed is not befitting you, for you are so high-minded, and have such a terrible following of troops. If you committed a sinful act, it would be a blot on your fair name, as a drop of collyrium on a white cloth. Who could knowingly be ever guilty of an act, which would result in universal slaughter, which would be sinful and lead to hell,--an act consisting in the destruction (of men), an act the result of which, whether it be victory or defeat, is or the self-same value? Blessed are they that have served their relative's cause. They are the true sons and friends and relatives (of Kuru's race) who would lay down life, life which is liable to be abused by misdeeds, in order to ensure the welfare of the Kurus. If you, ye sons of Pritha, chastise the Kurus, by defeating and slaying all your foes,--that subsequent life of yours would be equivalent to death, for what, in sooth, is life after having killed all your kinsfolk? Who, even if he were Indra himself with all the gods on his side, would be able to defeat you who are aided by Kesava and Chekitanas, and Satyaki, and are protected by Dhrishtadyumna's arms? Who again, O king, can defeat in battle the Kurus who are protected by Drona and Bhishma, and Aswatthaman, and Salya, and Kripa and Karna with a host of Kshatriya kings? Who, without loss to himself, is able to slay the vast force assembled by Dhritarashtra's son? Therefore it is, that I do not see any good either in victory or in defeat. How can the sons of Pritha, like base persons of low lineage, commit an act of unrighteousness? Therefore, I appease, I prostrate myself before Krishna and the aged kin I g of the Panchalas. I betake myself to you as my refuge, with joined hands, so that both the Kurus and the Srinjayas may be benefited. It is not likely that either Krishna or Dhananjaya will not act up to these my words. Either of them would lay down his life, if besought (to do so). Therefore, I say this for the success of my mission. This is the desire of the king and his counsellor Bhishma, that there may be confirmed peace between you (and the Kurus).'"

5.26.1

युधिष्ठिर उवाच
कां नु वाचं संजय मे शृणोषि; युद्धैषिणीं येन युद्धाद्बिभेषि
अयुद्धं वै तात युद्धाद्गरीयः; कस्तल्लब्ध्वा जातु युध्येत सूत

5.26.2

अकुर्वतश्चेत्पुरुषस्य संजय; सिध्येत्संकल्पो मनसा यं यमिच्छेत्
न कर्म कुर्याद्विदितं ममैत;दन्यत्र युद्धाद्बहु यल्लघीयः

5.26.3

कुतो युद्धं जातु नरः प्रजान;न्को दैवशप्तोऽभिवृणीत युद्धम्
सुखैषिणः कर्म कुर्वन्ति पार्था; धर्मादहीनं यच्च लोकस्य पथ्यम्

5.26.4

कर्मोदयं सुखमाशंसमानः; कृच्छ्रोपायं तत्त्वतः कर्म दुःखम्
सुखप्रेप्सुर्विजिघांसुश्च दुःखं; य इन्द्रियाणां प्रीतिवशानुगामी
कामाभिध्या स्वशरीरं दुनोति; यया प्रयुक्तोऽनुकरोति दुःखम्

5.26.5

यथेध्यमानस्य समिद्धतेजसो; भूयो बलं वर्धते पावकस्य
कामार्थलाभेन तथैव भूयो; न तृप्यते सर्पिषेवाग्निरिद्धः
संपश्येमं भोगचयं महान्तं; सहास्माभिर्धृतराष्ट्रस्य राज्ञः

5.26.6

नाश्रेयसामीश्वरो विग्रहाणां; नाश्रेयसां गीतशब्दं शृणोति
नाश्रेयसः सेवते माल्यगन्धा;न्न चाप्यश्रेयांस्यनुलेपनानि

5.26.7

नाश्रेयसः प्रावरानध्यवस्ते; कथं त्वस्मान्संप्रणुदेत्कुरुभ्यः
अत्रैव च स्यादवधूय एष; कामः शरीरे हृदयं दुनोति

5.26.8

स्वयं राजा विषमस्थः परेषु; सामस्थ्यमन्विच्छति तन्न साधु
यथात्मनः पश्यति वृत्तमेव; तथा परेषामपि सोऽभ्युपैति

5.26.9

आसन्नमग्निं तु निदाघकाले; गम्भीरकक्षे गहने विसृज्य
यथा वृद्धं वायुवशेन शोचे;त्क्षेमं मुमुक्षुः शिशिरव्यपाये

5.26.10

प्राप्तैश्वर्यो धृतराष्ट्रोऽद्य राजा; लालप्यते संजय कस्य हेतोः
प्रगृह्य दुर्बुद्धिमनार्जवे रतं; पुत्रं मन्दं मूढममन्त्रिणं तु

5.26.11

अनाप्तः सन्नाप्ततमस्य वाचं; सुयोधनो विदुरस्यावमन्य
सुतस्य राजा धृतराष्ट्रः प्रियैषी; संबुध्यमानो विशतेऽधर्ममेव

5.26.12

मेधाविनं ह्यर्थकामं कुरूणां; बहुश्रुतं वाग्मिनं शीलवन्तम्
सूत राजा धृतराष्ट्रः कुरुभ्यो; न सोऽस्मरद्विदुरं पुत्रकाम्यात्

5.26.13

मानघ्नस्य आत्मकामस्य चेर्ष्योः; संरम्भिणश्चार्थधर्मातिगस्य
दुर्भाषिणो मन्युवशानुगस्य; कामात्मनो दुर्हृदो भावनस्य

5.26.14

अनेयस्याश्रेयसो दीर्घमन्यो;र्मित्रद्रुहः संजय पापबुद्धेः
सुतस्य राजा धृतराष्ट्रः प्रियैषी; प्रपश्यमानः प्रजहाद्धर्मकामौ

5.26.15

तदैव मे संजय दीव्यतोऽभू;न्नो चेत्कुरूनागतः स्यादभावः
काव्यां वाचं विदुरो भाषमाणो; न विन्दते धृतराष्ट्रात्प्रशंसाम्

5.26.16

क्षत्तुर्यदा अन्ववर्तन्त बुद्धिं; कृच्छ्रं कुरून्न तदाभ्याजगाम
यावत्प्रज्ञामन्ववर्तन्त तस्य; तावत्तेषां राष्ट्रवृद्धिर्बभूव

5.26.17

तदर्थलुब्धस्य निबोध मेऽद्य; ये मन्त्रिणो धार्तराष्ट्रस्य सूत
दुःशासनः शकुनिः सूतपुत्रो; गावल्गणे पश्य संमोहमस्य

5.26.18

सोऽहं न पश्यामि परीक्षमाणः; कथं स्वस्ति स्यात्कुरुसृञ्जयानाम्
आत्तैश्वर्यो धृतराष्ट्रः परेभ्यः; प्रव्राजिते विदुरे दीर्घदृष्टौ

5.26.19

आशंसते वै धृतराष्ट्रः सपुत्रो; महाराज्यमसपत्नं पृथिव्याम्
तस्मिञ्शमः केवलं नोपलभ्यो; अत्यासन्नं मद्गतं मन्यतेऽर्थम्

5.26.20

यत्तत्कर्णो मन्यते पारणीयं; युद्धे गृहीतायुधमर्जुनेन
आसंश्च युद्धानि पुरा महान्ति; कथं कर्णो नाभवद्द्वीप एषाम्

5.26.21

कर्णश्च जानाति सुयोधनश्च; द्रोणश्च जानाति पितामहश्च
अन्ये च ये कुरवस्तत्र सन्ति; यथार्जुनान्नास्त्यपरो धनुर्धरः

5.26.22

जानन्त्येते कुरवः सर्व एव; ये चाप्यन्ये भूमिपालाः समेताः
दुर्योधनं चापराधे चरन्त;मरिंदमे फल्गुनेऽविद्यमाने

5.26.23

तेनार्थबद्धं मन्यते धार्तराष्ट्रः; शक्यं हर्तुं पाण्डवानां ममत्वम्
किरीटिना तालमात्रायुधेन; तद्वेदिना संयुगं तत्र गत्वा

5.26.24

गाण्डीवविस्फारितशब्दमाजा;वशृण्वाना धार्तराष्ट्रा ध्रियन्ते
क्रुद्धस्य चेद्भीमसेनस्य वेगा;त्सुयोधनो मन्यते सिद्धमर्थम्

5.26.25

इन्द्रोऽप्येतन्नोत्सहेत्तात हर्तु;मैश्वर्यं नो जीवति भीमसेने
धनंजये नकुले चैव सूत; तथा वीरे सहदेवे मदीये

5.26.26

स चेदेतां प्रतिपद्येत बुद्धिं; वृद्धो राजा सह पुत्रेण सूत
एवं रणे पाण्डवकोपदग्धा; न नश्येयुः संजय धार्तराष्ट्राः

5.26.27

जानासि त्वं क्लेशमस्मासु वृत्तं; त्वां पूजयन्संजयाहं क्षमेयम्
यच्चास्माकं कौरवैर्भूतपूर्वं; या नो वृत्तिर्धार्तराष्ट्रे तदासीत्

5.26.28

अद्यापि तत्तत्र तथैव वर्ततां; शान्तिं गमिष्यामि यथा त्वमात्थ
इन्द्रप्रस्थे भवतु ममैव राज्यं; सुयोधनो यच्छतु भारताग्र्यः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'What words from me, O Sanjaya, hast thou heard, indicative of war, that thou apprehendest war? O sire, peace is preferable to war. Who, O charioteer, having got the other alternative would wish to fight? It is known to me, O Sanjaya, that if a man can have every wish of his heart without having to do anything, he would hardly like to do anything even though it might be of the least troublesome kind, far less would he engage in war. Why should a man ever go to war? Who is so cursed by the gods that he would select war? The sons of Pritha, no doubt, desire their own happiness but their conduct is ever marked by righteousness and conducive to the good of the world. They desire only that happiness which results from righteousness. He that fondly followeth the lead of his senses, and is desirous of obtaining happiness and avoiding misery, betaketh himself to action which in its essence is nothing but misery. He that hankers after pleasure causeth his body to suffer; one free from such hankering knoweth not what misery is. As an enkindled fire, if more fuel be put upon it, blazeth forth again with augmented force, so desire is never satiated with the acquisition of its object but gaineth force like unkindled fire when clarified butter is poured upon it. Compare all this abundant fund of enjoyment which king Dhritarashtra hath with what we possess. He that is unfortunate never winneth victories. He that is unfortunate enjoyeth not the voice of music. He that is unfortunate doth not enjoy garlands and scents! nor can one that is unfortunate enjoy cool and fragrant unguents! and finally he that is unfortunate weareth not fine clothes. If this were not so, we would never have been driven from the Kurus. Although, however, all this is true, yet none cherished torments of the heart. The king being himself in trouble seeketh protection in the might of others. This is not wise. Let him, however, receive from others the same behaviour that he displays towards them. The man who casteth a burning fire at midday in the season of spring in a forest of dense underwood, hath certainly, when that fire blazeth forth by aid of the wind, to grieve for his lot if he wisheth to escape. O Sanjaya, why doth king Dhritarashtra now bewail, although he hath all this prosperity? It is because he had followed at first the counsels of his wicked son of vicious soul, addicted to crooked ways and confirmed in folly. Duryodhana disregarded the words of Vidura, the best of his well-wishers, as if the latter were hostile to him. King Dhritarashtra, desirous solely of satisfying his sons, would knowingly enter upon an unrighteous course. Indeed, on account of his fondness for his son, he would not pay heed to Vidura, who, out of all the Kurus, is the wisest and best of all his well-wishers, possessing vast learning, clever in speech, and righteous in act. King Dhritarashtra is desirous of satisfying his son, who, while himself seeking honours from others, is envious and wrathful, who transgresses the rules for the acquisition

of virtue and wealth, whose tongue is foul, who always follows the dictates of his wrath, whose soul is absorbed in sensual pleasures, and who, full of unfriendly feelings to many, obeys no law, and whose life is evil, heart implacable, and understanding vicious. For such a son as this, king Dhritarashtra knowingly abandoned virtue and pleasure. Even then, O Sanjaya, when I was engaged in that game of dice I thought that the destruction of the Kurus was at hand, for when speaking those wise and excellent words Vidura obtained no praise from Dhritarashtra. Then, O charioteer, did trouble overtake the Kurus when they disregarded the words of Vidura. So long as they had placed themselves under the lead of his wisdom, their kingdom was in a flourishing state. Hear from me, O charioteer, who are the counsellors now of the covetous Duryodhana. They are Dussasana, and Sakuni the son of Suvala, and Karna the Suta's son! O son of Gavalgana, look at this folly of his! So I do not see, though I think about it, how there can be prosperity for the Kurus and the Srinjayas when Dhritarashtra hath taken the throne from others, and the far seeing Vidura hath been banished elsewhere. Dhritarashtra with his sons is now looking for an extensive and undisputed sovereignty over the whole world. Absolute peace is, therefore, unattainable. He regardeth what he hath already got to be his own. When Arjuna taketh up his weapon in fight, Karna believeth him capable of being withstood. Formerly there took place many great battles. Why could not Karna then be of any avail to them. It is known to Karna and Drona and the grandsire Bhishma, as also to many other Kurus, that there is no wielder of the bow, comparable to Arjuna. It is known to all the assembled rulers of the earth, how the sovereignty was obtained by Duryodhana although that repressor of foes, Arjuna, was alive. Pertinanciously doth Dhritarashtra's son believe that it is possible to rob the sons of Pandu of what is their own, although he knoweth having himself gone to the place of fight, how Arjuna comforted himself when he had nothing but a bow four cubits long for his weapon of battle. Dhritarashtra's sons are alive simply because they have not as yet heard that twang of the stretch Gandiva. Duryodhana believeth his object already gained, as long as he beholdeth not the wrathful Bhima. O sire, even Indra would forbear to rob us of our sovereignty as long as Bhima and Arjuna and the heroic Nakula and the patient Sahadeva are alive! O charioteer, the old king with his son still entertains the notion that his sons will not be perished, O Sanjaya, on the field of battle, consumed by the fiery wrath of Pandu's sons. Thou knowest, O Sanjaya, what misery we have suffered! For my respect to thee, I would forgive them all. Thou knowest what transpired between ourselves and those sons of Kuru. Thou knowest how we comforted ourselves towards Dhritarashtra's son. Let the same state of things still continue, I shall seek peace, as thou counsellest me to do. Let me have Indraprastha for my kingdom, Let this be given to me by Duryodhana, the chief of Bharata's race.'"

5.27.1

संजय उवाच
धर्मे नित्या पाण्डव ते विचेष्टा; लोके श्रुता दृश्यते चापि पार्थ
महास्रावं जीवितं चाप्यनित्यं; संपश्य त्वं पाण्डव मा विनीनशः

5.27.2

न चेद्भागं कुरवोऽन्यत्र युद्धा;त्प्रयच्छन्ते तुभ्यमजातशत्रो
भैक्षचर्यामन्धकवृष्णिराज्ये; श्रेयो मन्ये न तु युद्धेन राज्यम्

5.27.3

अल्पकालं जीवितं यन्मनुष्ये; महास्रावं नित्यदुःखं चलं च
भूयश्च तद्वयसो नानुरूपं; तस्मात्पापं पाण्डव मा प्रसार्षीः

5.27.4

कामा मनुष्यं प्रसजन्त एव; धर्मस्य ये विघ्नमूलं नरेन्द्र
पूर्वं नरस्तान्धृतिमान्विनिघ्नँ;ल्लोके प्रशंसां लभतेऽनवद्याम्

5.27.5

निबन्धनी ह्यर्थतृष्णेह पार्थ; तामेषतो बाध्यते धर्म एव
धर्मं तु यः प्रवृणीते स बुद्धः; कामे गृद्धो हीयतेऽर्थानुरोधात्

5.27.6

धर्मं कृत्वा कर्मणां तात मुख्यं; महाप्रतापः सवितेव भाति
हानेन धर्मस्य महीमपीमां; लब्ध्वा नरः सीदति पापबुद्धिः

5.27.7

वेदोऽधीतश्चरितं ब्रह्मचर्यं; यज्ञैरिष्टं ब्राह्मणेभ्यश्च दत्तम्
परं स्थानं मन्यमानेन भूय; आत्मा दत्तो वर्षपूगं सुखेभ्यः

5.27.8

सुखप्रिये सेवमानोऽतिवेलं; योगाभ्यासे यो न करोति कर्म
वित्तक्षये हीनसुखोऽतिवेलं; दुःखं शेते कामवेगप्रणुन्नः

5.27.9

एवं पुनरर्थचर्याप्रसक्तो; हित्वा धर्मं यः प्रकरोत्यधर्मम्
अश्रद्दधत्परलोकाय मूढो; हित्वा देहं तप्यते प्रेत्य मन्दः

5.27.10

न कर्मणां विप्रणाशोऽस्त्यमुत्र; पुण्यानां वाप्यथ वा पापकानाम्
पूर्वं कर्तुर्गच्छति पुण्यपापं; पश्चात्त्वेतदनुयात्येव कर्ता

5.27.11

न्यायोपेतं ब्राह्मणेभ्यो यदन्नं; श्रद्धापूतं गन्धरसोपपन्नम्
अन्वाहार्येषूत्तमदक्षिणेषु; तथारूपं कर्म विख्यायते ते

5.27.12

इह क्षेत्रे क्रियते पार्थ कार्यं; न वै किंचिद्विद्यते प्रेत्य कार्यम्
कृतं त्वया पारलोक्यं च कार्यं; पुण्यं महत्सद्भिरनुप्रशस्तम्

5.27.13

जहाति मृत्युं च जरां भयं च; न क्षुत्पिपासे मनसश्चाप्रियाणि
न कर्तव्यं विद्यते तत्र किंचि;दन्यत्र वै इन्द्रियप्रीणनार्थात्

5.27.14

एवंरूपं कर्मफलं नरेन्द्र; मात्रावता हृदयस्य प्रियेण
स क्रोधजं पाण्डव हर्षजं च; लोकावुभौ मा प्रहासीश्चिराय

5.27.15

अन्तं गत्वा कर्मणां या प्रशंसा; सत्यं दमश्चार्जवमानृशंस्यम्
अश्वमेधो राजसूयस्तथेष्टः; पापस्यान्तं कर्मणो मा पुनर्गाः

5.27.16

तच्चेदेवं देशरूपेण पार्थाः; करिष्यध्वं कर्म पापं चिराय
निवसध्वं वर्षपूगान्वनेषु; दुःखं वासं पाण्डवा धर्महेतोः

5.27.17

अप्रव्रज्ये योजयित्वा पुरस्ता;दात्माधीनं यद्बलं ते तदासीत्
नित्यं पाञ्चालाः सचिवास्तवेमे; जनार्दनो युयुधानश्च वीरः

5.27.18

मत्स्यो राजा रुक्मरथः सपुत्रः; प्रहारिभिः सह पुत्रैर्विराटः
राजानश्च ये विजिताः पुरस्ता;त्त्वामेव ते संश्रयेयुः समस्ताः

5.27.19

महासहायः प्रतपन्बलस्थः; पुरस्कृतो वासुदेवार्जुनाभ्याम्
वरान्हनिष्यन्द्विषतो रङ्गमध्ये; व्यनेष्यथा धार्तराष्ट्रस्य दर्पम्

5.27.20

बलं कस्माद्वर्धयित्वा परस्य; निजान्कस्मात्कर्शयित्वा सहायान्
निरुष्य कस्माद्वर्षपूगान्वनेषु; युयुत्ससे पाण्डव हीनकालम्

5.27.21

अप्रज्ञो वा पाण्डव युध्यमानो; अधर्मज्ञो वा भूतिपथाद्व्यपैति
प्रज्ञावान्वा बुध्यमानोऽपि धर्मं; संरम्भाद्वा सोऽपि भूतेरपैति

5.27.22

नाधर्मे ते धीयते पार्थ बुद्धि;र्न संरम्भात्कर्म चकर्थ पापम्
अद्धा किं तत्कारणं यस्य हेतोः; प्रज्ञाविरुद्धं कर्म चिकीर्षसीदम्

5.27.23

अव्याधिजं कटुकं शीर्षरोगं; यशोमुषं पापफलोदयं च
सतां पेयं यन्न पिबन्त्यसन्तो; मन्युं महाराज पिब प्रशाम्य

5.27.24

पापानुबन्धं को नु तं कामयेत; क्षमैव ते ज्यायसी नोत भोगाः
यत्र भीष्मः शांतनवो हतः स्या;द्यत्र द्रोणः सहपुत्रो हतः स्यात्

5.27.25

कृपः शल्यः सौमदत्तिर्विकर्णो; विविंशतिः कर्णदुर्योधनौ च
एतान्हत्वा कीदृशं तत्सुखं स्या;द्यद्विन्देथास्तदनुब्रूहि पार्थ

5.27.26

लब्ध्वापीमां पृथिवीं सागरान्तां; जरामृत्यू नैव हि त्वं प्रजह्याः
प्रियाप्रिये सुखदुःखे च राज;न्नेवं विद्वान्नैव युद्धं कुरुष्व

5.27.27

अमात्यानां यदि कामस्य हेतो;रेवंयुक्तं कर्म चिकीर्षसि त्वम्
अपाक्रमेः संप्रदाय स्वमेभ्यो; मा गास्त्वं वै देवयानात्पथोऽद्य

Translation — Kisari Mohan Ganguli

"Sanjaya said, 'O Pandava, the world hath heard thy conduct being righteous. I see it also to be so, O son of Pritha. Life is transient, that may end in great infamy; considering this, thou shouldst not perish. O Ajatasatru, if without war, the Kurus will not yield thy share, I think, it is far better for thee to live upon alms in the kingdom of the Andhakas and the Vrishnis than obtain sovereignty by war. Since this mortal existence is for only a short period, and greatly liable to blame, subject to constant suffering, and unstable, and since it is never comparable to a good name, therefore, O Pandava, never perpetrate a sin. It is the desires, O ruler of men, which adhere to mortal men and are an obstruction to a virtuous life. Therefore, a wise man should beforehand kill them all and thereby gain a stainless fame in the world, O son of Pritha. The thirst after wealth is but like fetter in this world; the virtue of those that seek it is sure to suffer. He is wise who seeketh virtue alone; desires being increased, a man must suffer in his temporal concerns, O sire. Placing virtue before all other concerns of life, a man shineth like the sun when its splendour is great. A man devoid of virtue, and of vicious soul, is overtaken by ruin, although he may obtain the whole of this earth. Thou hast studied the Vedas, lived the life of a saintly Brahman, hast performed sacrificial rites, made charities to Brahmanas. Even remembering the highest position (attainable by beings), thou hast also devoted thy soul for years and years to the pursuit of pleasure. He who, devoting himself excessively to the pleasures and joys of life, never employeth himself in the practice of religious meditation, must be exceedingly miserable. His joys forsake him after his wealth is gone and his strong instincts goad him on towards his wonted pursuit of pleasure. Similarly, he who, never having lived a continent life, forsaketh the path of virtue and commiteth sin, hath no faith in existence of a world to come. Dull as he is after death he hath torment (for his lot). In the world to come, whether one's deeds be good or evil these deeds are in no case, annihilated. Deeds, good and evil, precede the agent (in his journey to the world to come); the agent is sure to follow in their path. Your work (in this life) is celebrated by all as comparable to that food, savoury and dainty, which is proper to be offered with reverence to the Brahmanas--the food which is offered in religious ceremonies with large donations (to the officiating priests). All acts are done, so long as this body lasts, O son of Pritha. After death there is nothing to be done. And thou hast done mighty deeds that will do good to thee in the world to come, and they are admired by righteous men. There (in the next world) one is free from death and decrepitude and fear, and from hunger and thirst, and from all that is disagreeable to the mind; there is nothing to be done in that place, unless it be to delight one's senses. Of this kind, O ruler of men, is the result of our deeds. Therefore, do not

from desire act any longer in this world. Do not, O Pandu's son, betake to action in this world and thereby thus take leave of truth and sobriety and candour and humanity. Thou mayst perform the Rajasuya and the Aswamedha sacrifices, but do not even come near an action which in itself is sin! If after such a length of time, ye sons of Pritha, you now give way to hate, and commit the sinful deed, in vain, for virtue's sake, did ye dwell for years and years in the woods in such misery! It was in vain that you went to exile, after parting with all your army; for this army was entirely in your control then. And these persons who are now assisting you, have been always obedient to you,--this Krishna, and Satyaki, and Virata of the golden car, of Matsya land, with his son at the head of martial warriors. All the kings, formerly vanquished by you would have espoused your cause at first. Possessed of mighty resources, dreaded by all, having an army, and followed behind by Krishna and Arjuna, you might have slain your foremost of foes on the field of battle. You might have (then) brought low Duryodhana's pride. O Pandava, why have you allowed your foes to grow so powerful? Why have you weakened your friends? Why have you sojourned in the woods for years and years? Why are you now desirous of fighting, having let the proper opportunity slip? An unwise or an unrighteous man may win prosperity by means of fighting; but a wise and a righteous man, were he free from pride to betake to fight (against better instinct), doth only fall away from a prosperous path. O Pritha's son, your understanding inclines not to an unrighteous course. From wrath you ever committed a sinful act. Then what is the cause, and what is the reason, for which you are now intent to do this deed, against the dictates of wisdom? Wrath, O mighty king, is a bitter drug, though it has nothing to do with disease; it brings on a disease of the head, robs one of his fair fame, and leads to sinful acts. It is drunk up (controlled) by those that are righteous and not by those that are unrighteous. I ask you to swallow it and to desist from war. Who would incline himself to wrath which leads to sin? Forbearance would be more beneficial to you than love of enjoyments where Bhishma would be slain, and Drona with his son, and Kripa, and Somadatta's son, and Vikarna and Vivingsati, and Karna and Duryodhana. Having slain all these, what bliss may that be, O Pritha's son, which you will get? Tell me that! Even having won the entire sea-girt earth, you will never be free from decrepitude and death, pleasure and pain, bliss and misery. Knowing all this, do not be engaged in war. If you are desirous of taking this course, because your counsellors desire the same, then give up (everything) to them, and run away. You should not fall away from this path which leads to the region of the gods!'"

5.28.1

युधिष्ठिर उवाच
असंशयं संजय सत्यमेत;द्धर्मो वरः कर्मणां यत्त्वमात्थ
ज्ञात्वा तु मां संजय गर्हयेस्त्वं; यदि धर्मं यद्यधर्मं चरामि

5.28.2

यत्राधर्मो धर्मरूपाणि बिभ्र;द्धर्मः कृत्स्नो दृश्यतेऽधर्मरूपः
तथा धर्मो धारयन्धर्मरूपं; विद्वांसस्तं संप्रपश्यन्ति बुद्ध्या

5.28.3

एवमेतावापदि लिङ्गमेत;द्धर्माधर्मौ वृत्तिनित्यौ भजेताम्
आद्यं लिङ्गं यस्य तस्य प्रमाण;मापद्धर्मं संजय तं निबोध

5.28.4

लुप्तायां तु प्रकृतौ येन कर्म; निष्पादयेत्तत्परीप्सेद्विहीनः
प्रकृतिस्थश्चापदि वर्तमान; उभौ गर्ह्यौ भवतः संजयैतौ

5.28.5

अविलोपमिच्छतां ब्राह्मणानां; प्रायश्चित्तं विहितं यद्विधात्रा
आपद्यथाकर्मसु वर्तमाना;न्विकर्मस्थान्संजय गर्हयेत

5.28.6

मनीषिणां तत्त्वविच्छेदनाय; विधीयते सत्सु वृत्तिः सदैव
अब्राह्मणाः सन्ति तु ये न वैद्याः; सर्वोच्छेदं साधु मन्येत तेभ्यः

5.28.7

तदर्था नः पितरो ये च पूर्वे; पितामहा ये च तेभ्यः परेऽन्ये
प्रज्ञैषिणो ये च हि कर्म चक्रु;र्नास्त्यन्ततो नास्ति नास्तीति मन्ये

5.28.8

यत्किंचिदेतद्वित्तमस्यां पृथिव्यां; यद्देवानां त्रिदशानां परत्र
प्राजापत्यं त्रिदिवं ब्रह्मलोकं; नाधर्मतः संजय कामये तत्

5.28.9

धर्मेश्वरः कुशलो नीतिमांश्चा;प्युपासिता ब्राह्मणानां मनीषी
नानाविधांश्चैव महाबलांश्च; राजन्यभोजाननुशास्ति कृष्णः

5.28.10

यदि ह्यहं विसृजन्स्यामगर्ह्यो; युध्यमानो यदि जह्यां स्वधर्मम्
महायशाः केशवस्तद्ब्रवीतु; वासुदेवस्तूभयोरर्थकामः

5.28.11

शैनेया हि चैत्रकाश्चान्धकाश्च; वार्ष्णेयभोजाः कौकुराः सृञ्जयाश्च
उपासीना वासुदेवस्य बुद्धिं; निगृह्य शत्रून्सुहृदो नन्दयन्ति

5.28.12

वृष्ण्यन्धका ह्युग्रसेनादयो वै; कृष्णप्रणीताः सर्व एवेन्द्रकल्पाः
मनस्विनः सत्यपराक्रमाश्च; महाबला यादवा भोगवन्तः

5.28.13

काश्यो बभ्रुः श्रियमुत्तमां गतो; लब्ध्वा कृष्णं भ्रातरमीशितारम्
यस्मै कामान्वर्षति वासुदेवो; ग्रीष्मात्यये मेघ इव प्रजाभ्यः

5.28.14

ईदृशोऽयं केशवस्तात भूयो; विद्मो ह्येनं कर्मणां निश्चयज्ञम्
प्रियश्च नः साधुतमश्च कृष्णो; नातिक्रमे वचनं केशवस्य

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Without doubt, O Sanjaya, it is true that righteous deeds are the foremost of all our acts, as thou sayest. Thou shouldst, however, ensure me having first ascertained whether it is virtue or vice that I practise. When vice assumes the aspects of virtue and virtue itself wholly seems as vice, and virtue, again, appears in its native form, they that are learned should discriminate it by means of their reason. So, again, virtue and vice, which are both eternal and absolute, exchange their aspects during seasons of distress. One should follow without deviation the duties prescribed for the order to which he belongs by birth. Know, O Sanjaya, that duties in seasons of distress are otherwise. When his means of living are totally gone, the man, that is destitute should certainly desire those other means by which he may be able to discharge the sanctioned duties of his order. One that is not destitute of his means of living, as also one that is in distress, are, O Sanjaya, both to be blamed, if they act as if the state of each were otherwise. When the Creator hath ordained expiation for those Brahmanas, who, without wishing for self-destruction, betake themselves to acts not sanctioned for them, this proves that people may, in season of distress, betake to acts not ordained for the orders to which they belong. And, O Sanjaya, thou shouldst regard them as worthy that adhere to the practices of their own order in usual times as also those that do not adhere to them in season of distress; thou shouldst censure them that act otherwise in usual times while adhering to their ordained practices during times of distress. As regards men desiring to bring their minds under control, when they endeavour to acquire a knowledge of self, the practices that are ordained for the best, viz., the Brahmanas, are equally ordained for them. As regards those, however, that are not Brahmanas and that do not endeavour to acquire knowledge of self, those practices should be followed by them that are ordained for their respective orders in seasons of distress or otherwise. Even that is the path followed by our fathers and grandfathers before us and those also that had lived before them. As regards those that are desirous of knowledge and avoiding to act, even these also hold the same view and regard themselves as orthodox. I do not, therefore, think that there is any other path. Whatsoever wealth there may be in this earth, whatsoever there may be among the gods, or whatsoever there may be unattainable by them,--the region of the Prajapati, or heaven or the region of Brahma himself, I would not, O Sanjaya, seek it by unrighteous means. Here is Krishna, the giver of virtue's fruits, who is clever, politic, intelligent, who has waited upon the Brahmanas, who knows everything' and counsels various mighty kings. Let the celebrated Krishna say whether I would be censurable if I dismiss all idea of peace, of whether if I fight, I should be abandoning the duties of my caste, for Krishna seeketh the welfare of both sides. This Satyaki, these Chedis, the Andhakas, the

[paragraph continues] Vrishnis, the Bhojas, the Kukuras, the Srinjayas, adopting the counsels of Krishna, slay their foes and delight their friends. The Vrishnis and the Andhakas, at whose head stands Ugrasena, led by Krishna, have become like Indra, high-spirited, devoted to truth, mighty, and happy. Vabhru, the king of Kasi, having obtained Krishna, that fructifier of wishes, as his brother, and upon whom Krishna showers all the blessings of life, as the clouds upon all earthly creatures, when the hot season is over, hath attained the highest prosperity, O sire, so great is this Krishna! Him you must know as the great judge of the propriety or otherwise of all acts. Krishna is dear to us, and is the most illustrious of men. I never disregard what Krishna sayeth.'"

5.29.1

वासुदेव उवाच
अविनाशं संजय पाण्डवाना;मिच्छाम्यहं भूतिमेषां प्रियं च
तथा राज्ञो धृतराष्ट्रस्य सूत; सदाशंसे बहुपुत्रस्य वृद्धिम्

5.29.2

कामो हि मे संजय नित्यमेव; नान्यद्ब्रूयां तान्प्रति शाम्यतेति
राज्ञश्च हि प्रियमेतच्छृणोमि; मन्ये चैतत्पाण्डवानां समर्थम्

5.29.3

सुदुष्करश्चात्र शमो हि नूनं; प्रदर्शितः संजय पाण्डवेन
यस्मिन्गृद्धो धृतराष्ट्रः सपुत्रः; कस्मादेषां कलहो नात्र मूर्च्छेत्

5.29.4

तत्त्वं धर्मं विचरन्संजयेह; मत्तश्च जानासि युधिष्ठिराच्च
अथो कस्मात्संजय पाण्डवस्य; उत्साहिनः पूरयतः स्वकर्म
यथाख्यातमावसतः कुटुम्बं; पुराकल्पात्साधु विलोपमात्थ

5.29.5

अस्मिन्विधौ वर्तमाने यथाव;दुच्चावचा मतयो ब्राह्मणानाम्
कर्मणाहुः सिद्धिमेके परत्र; हित्वा कर्म विद्यया सिद्धिमेके
नाभुञ्जानो भक्ष्यभोज्यस्य तृप्ये;द्विद्वानपीह विदितं ब्राह्मणानाम्

5.29.6

या वै विद्याः साधयन्तीह कर्म; तासां फलं विद्यते नेतरासाम्
तत्रेह वै दृष्टफलं तु कर्म; पीत्वोदकं शाम्यति तृष्णयार्तः

5.29.7

सोऽयं विधिर्विहितः कर्मणैव; तद्वर्तते संजय तत्र कर्म
तत्र योऽन्यत्कर्मणः साधु मन्ये;न्मोघं तस्य लपितं दुर्बलस्य

5.29.8

कर्मणामी भान्ति देवाः परत्र; कर्मणैवेह प्लवते मातरिश्वा
अहोरात्रे विदधत्कर्मणैव; अतन्द्रितो नित्यमुदेति सूर्यः

5.29.9

मासार्धमासानथ नक्षत्रयोगा;नतन्द्रितश्चन्द्रमा अभ्युपैति
अतन्द्रितो दहते जातवेदाः; समिध्यमानः कर्म कुर्वन्प्रजाभ्यः

5.29.10

अतन्द्रिता भारमिमं महान्तं; बिभर्ति देवी पृथिवी बलेन
अतन्द्रिताः शीघ्रमपो वहन्ति; संतर्पयन्त्यः सर्वभूतानि नद्यः

5.29.11

अतन्द्रितो वर्षति भूरितेजाः; संनादयन्नन्तरिक्षं दिवं च
अतन्द्रितो ब्रह्मचर्यं चचार; श्रेष्ठत्वमिच्छन्बलभिद्देवतानाम्

5.29.12

हित्वा सुखं मनसश्च प्रियाणि; तेन शक्रः कर्मणा श्रैष्ठ्यमाप
सत्यं धर्मं पालयन्नप्रमत्तो; दमं तितिक्षां समतां प्रियं च
एतानि सर्वाण्युपसेवमानो; देवराज्यं मघवान्प्राप मुख्यम्

5.29.13

बृहस्पतिर्ब्रह्मचर्यं चचार; समाहितः संशितात्मा यथावत्
हित्वा सुखं प्रतिरुध्येन्द्रियाणि; तेन देवानामगमद्गौरवं सः

5.29.14

नक्षत्राणि कर्मणामुत्र भान्ति; रुद्रादित्या वसवोऽथापि विश्वे
यमो राजा वैश्रवणः कुबेरो; गन्धर्वयक्षाप्सरसश्च शुभ्राः
ब्रह्मचर्यं वेदविद्याः क्रियाश्च; निषेवमाणा मुनयोऽमुत्र भान्ति

5.29.15

जानन्निमं सर्वलोकस्य धर्मं; ब्राह्मणानां क्षत्रियाणां विशां च
स कस्मात्त्वं जानतां ज्ञानवान्स;न्व्यायच्छसे संजय कौरवार्थे

5.29.16

आम्नायेषु नित्यसंयोगमस्य; तथाश्वमेधे राजसूये च विद्धि
संयुज्यते धनुषा वर्मणा च; हस्तत्राणै रथशस्त्रैश्च भूयः

5.29.17

ते चेदिमे कौरवाणामुपाय;मधिगच्छेयुरवधेनैव पार्थाः
धर्मत्राणं पुण्यमेषां कृतं स्या;दार्ये वृत्ते भीमसेनं निगृह्य

5.29.18

ते चेत्पित्र्ये कर्मणि वर्तमाना; आपद्येरन्दिष्टवशेन मृत्युम्
यथाशक्त्या पूरयन्तः स्वकर्म; तदप्येषां निधनं स्यात्प्रशस्तम्

5.29.19

उताहो त्वं मन्यसे सर्वमेव; राज्ञां युद्धे वर्तते धर्मतन्त्रम्
अयुद्धे वा वर्तते धर्मतन्त्रं; तथैव ते वाचमिमां शृणोमि

5.29.20

चातुर्वर्ण्यस्य प्रथमं विभाग;मवेक्ष्य त्वं संजय स्वं च कर्म
निशम्याथो पाण्डवानां स्वकर्म; प्रशंस वा निन्द वा या मतिस्ते

5.29.21

अधीयीत ब्राह्मणोऽथो यजेत; दद्यादियात्तीर्थमुख्यानि चैव
अध्यापयेद्याजयेच्चापि याज्या;न्प्रतिग्रहान्वा विदितान्प्रतीच्छेत्

5.29.22

तथा राजन्यो रक्षणं वै प्रजानां; कृत्वा धर्मेणाप्रमत्तोऽथ दत्त्वा
यज्ञैरिष्ट्वा सर्ववेदानधीत्य; दारान्कृत्वा पुण्यकृदावसेद्गृहान्

5.29.23

वैश्योऽधीत्य कृषिगोरक्षपण्यै;र्वित्तं चिन्वन्पालयन्नप्रमत्तः
प्रियं कुर्वन्ब्राह्मणक्षत्रियाणां; धर्मशीलः पुण्यकृदावसेद्गृहान्

5.29.24

परिचर्या वन्दनं ब्राह्मणानां; नाधीयीत प्रतिषिद्धोऽस्य यज्ञः
नित्योत्थितो भूतयेऽतन्द्रितः स्या;देष स्मृतः शूद्रधर्मः पुराणः

5.29.25

एतान्राजा पालयन्नप्रमत्तो; नियोजयन्सर्ववर्णान्स्वधर्मे
अकामात्मा समवृत्तिः प्रजासु; नाधार्मिकाननुरुध्येत कामान्

5.29.26

श्रेयांस्तस्माद्यदि विद्येत कश्चि;दभिज्ञातः सर्वधर्मोपपन्नः
स तं दुष्टमनुशिष्यात्प्रजान;न्न चेद्गृध्येदिति तस्मिन्न साधु

5.29.27

यदा गृध्येत्परभूमिं नृशंसो; विधिप्रकोपाद्बलमाददानः
ततो राज्ञां भविता युद्धमेत;त्तत्र जातं वर्म शस्त्रं धनुश्च
इन्द्रेणेदं दस्युवधाय कर्म; उत्पादितं वर्म शस्त्रं धनुश्च

5.29.28

स्तेनो हरेद्यत्र धनं ह्यदृष्टः; प्रसह्य वा यत्र हरेत दृष्टः
उभौ गर्ह्यौ भवतः संजयैतौ; किं वै पृथक्त्वं धृतराष्ट्रस्य पुत्रे
योऽयं लोभान्मन्यते धर्ममेतं; यमिच्छते मन्युवशानुगामी

5.29.29

भागः पुनः पाण्डवानां निविष्ट;स्तं नोऽकस्मादाददीरन्परे वै
अस्मिन्पदे युध्यतां नो वधोऽपि; श्लाघ्यः पित्र्यः परराज्याद्विशिष्टः
एतान्धर्मान्कौरवाणां पुराणा;नाचक्षीथाः संजय राज्यमध्ये

5.29.30

ये ते मन्दा मृत्युवशाभिपन्नाः; समानीता धार्तराष्ट्रेण मूढाः
इदं पुनः कर्म पापीय एव; सभामध्ये पश्य वृत्तं कुरूणाम्

5.29.31

प्रियां भार्यां द्रौपदीं पाण्डवानां; यशस्विनीं शीलवृत्तोपपन्नाम्
यदुपेक्षन्त कुरवो भीष्ममुख्याः; कामानुगेनोपरुद्धां रुदन्तीम्

5.29.32

तं चेत्तदा ते सकुमारवृद्धा; अवारयिष्यन्कुरवः समेताः
मम प्रियं धृतराष्ट्रोऽकरिष्य;त्पुत्राणां च कृतमस्याभविष्यत्

5.29.33

दुःशासनः प्रातिलोम्यान्निनाय; सभामध्ये श्वशुराणां च कृष्णाम्
सा तत्र नीता करुणान्यवोच;न्नान्यं क्षत्तुर्नाथमदृष्ट कंचित्

5.29.34

कार्पण्यादेव सहितास्तत्र राज्ञो; नाशक्नुवन्प्रतिवक्तुं सभायाम्
एकः क्षत्ता धर्म्यमर्थं ब्रुवाणो; धर्मं बुद्ध्वा प्रत्युवाचाल्पबुद्धिम्

5.29.35

अनुक्त्वा त्वं धर्ममेवं सभाया;मथेच्छसे पाण्डवस्योपदेष्टुम्
कृष्णा त्वेतत्कर्म चकार शुद्धं; सुदुष्करं तद्धि सभां समेत्य
येन कृच्छ्रात्पाण्डवानुज्जहार; तथात्मानं नौरिव सागरौघात्

5.29.36

यत्राब्रवीत्सूतपुत्रः सभायां; कृष्णां स्थितां श्वशुराणां समीपे
न ते गतिर्विद्यते याज्ञसेनि; प्रपद्येदानीं धार्तराष्ट्रस्य वेश्म
पराजितास्ते पतयो न सन्ति; पतिं चान्यं भामिनि त्वं वृणीष्व

5.29.37

यो बीभत्सोर्हृदये प्रौढ आसी;दस्थिप्रच्छिन्मर्मघाती सुघोरः
कर्णाच्छरो वाङ्मयस्तिग्मतेजाः; प्रतिष्ठितो हृदये फल्गुनस्य

5.29.38

कृष्णाजिनानि परिधित्समाना;न्दुःशासनः कटुकान्यभ्यभाषत्
एते सर्वे षण्ढतिला विनष्टाः; क्षयं गता नरकं दीर्घकालम्

5.29.39

गान्धारराजः शकुनिर्निकृत्या; यदब्रवीद्द्यूतकाले स पार्थान्
पराजितो नकुलः किं तवास्ति; कृष्णया त्वं दीव्य वै याज्ञसेन्या

5.29.40

जानासि त्वं संजय सर्वमेत;द्द्यूतेऽवाच्यं वाक्यमेवं यथोक्तम्
स्वयं त्वहं प्रार्थये तत्र गन्तुं; समाधातुं कार्यमेतद्विपन्नम्

5.29.41

अहापयित्वा यदि पाण्डवार्थं; शमं कुरूणामथ चेच्चरेयम्
पुण्यं च मे स्याच्चरितं महोदयं; मुच्येरंश्च कुरवो मृत्युपाशात्

5.29.42

अपि वाचं भाषमाणस्य काव्यां; धर्मारामामर्थवतीमहिंस्राम्
अवेक्षेरन्धार्तराष्ट्राः समक्षं; मां च प्राप्तं कुरवः पूजयेयुः

5.29.43

अतोऽन्यथा रथिना फल्गुनेन; भीमेन चैवाहवदंशितेन
परासिक्तान्धार्तराष्ट्रांस्तु विद्धि; प्रदह्यमानान्कर्मणा स्वेन मन्दान्

5.29.44

पराजितान्पाण्डवेयांस्तु वाचो; रौद्ररूपा भाषते धार्तराष्ट्रः
गदाहस्तो भीमसेनोऽप्रमत्तो; दुर्योधनं स्मारयित्वा हि काले

5.29.45

सुयोधनो मन्युमयो महाद्रुमः; स्कन्धः कर्णः शकुनिस्तस्य शाखाः
दुःशासनः पुष्पफले समृद्धे; मूलं राजा धृतराष्ट्रोऽमनीषी

5.29.46

युधिष्ठिरो धर्ममयो महाद्रुमः; स्कन्धोऽर्जुनो भीमसेनोऽस्य शाखाः
माद्रीपुत्रौ पुष्पफले समृद्धे; मूलं त्वहं ब्रह्म च ब्राह्मणाश्च

5.29.47

वनं राजा धृतराष्ट्रः सपुत्रो; व्याघ्रा वने संजय पाण्डवेयाः
मा वनं छिन्धि सव्याघ्रं मा व्याघ्रान्नीनशो वनात्

5.29.48

निर्वनो वध्यते व्याघ्रो निर्व्याघ्रं छिद्यते वनम्
तस्माद्व्याघ्रो वनं रक्षेद्वनं व्याघ्रं च पालयेत्

5.29.49

लताधर्मा धार्तराष्ट्राः शालाः संजय पाण्डवाः
न लता वर्धते जातु अनाश्रित्य महाद्रुमम्

5.29.50

स्थिताः शुश्रूषितुं पार्थाः स्थिता योद्धुमरिंदमाः
यत्कृत्यं धृतराष्ट्रस्य तत्करोतु नराधिपः

5.29.51

स्थिताः शमे महात्मानः पाण्डवा धर्मचारिणः
योधाः समृद्धास्तद्विद्वन्नाचक्षीथा यथातथम्

Translation — Kisari Mohan Ganguli

"Krishna said, 'I desire, O Sanjaya, that the sons of Pandu may not be ruined; that they may prosper, and attain their wishes. Similarly, I pray for the prosperity of king Dhritarashtra whose sons are many. For evermore, O Sanjaya, my desire hath been that I should tell them nothing else than that peace would be acceptable to king Dhritarashtra. I also deem it proper for the sons of Pandu. A peaceful disposition of an exceedingly rare character hath been displayed by Pandu's son in this matter. When Dhritarashtra and his sons, however, are so covetous, I do not see why hostility should not run high? Thou canst not pretend, O Sanjaya, to be more versed than I am or Yudhishthira. is, in the niceties of right and wrong. Then why dost thou speak words of reproach with reference to the conduct of Yudhishthira who is enterprising, mindful of his own duty, and thoughtful, from the very beginning, of the welfare of his family, agreeably to the injunctions (of treatises of morality)? With regard to the topic at hand, the Brahmanas have held opinions of various kinds. Some say that success in the world to come depends upon work. Some declare that action should be shunned and that salvation is attainable by knowledge. The Brahmanas say--that though one may have a knowledge of eatable things, yet his hunger will not be appeased unless he actually eats. Those branches of knowledge that help the doing of work, bear fruit, but not other kinds, for the fruit of work is of ocular demonstration. A thirsty person drinks water, and by that act his thirst is allayed. This result proceeds, no doubt, from work. Therein lies the efficacy of work. If anyone thinks that something else is better than work, I deem, his work and his words are meaningless. In the other world, it is by virtue of work that the gods flourish. It is by work that the wind blows. It is by virtue of work that the sleepless Surya rises every day and becomes the cause of day and

night, and Soma passes through the months and the fortnights and the combinations of constellations. Fire is kindled of itself and burns by virtue of work, doing good to mankind. The sleepless goddess Earth, sustains by force this very great burden. The sleepless rivers, giving satisfaction to all (organised) beings, carry their waters with speed. The sleepless Indra, possessed of a mighty force, pours down rain, resounding the heaven and the cardinal points. Desirous of being the greatest of the gods, he led a life of austerities such as a holy Brahmana leads. Indra gave up pleasure, and all things agreeable to the heart. He sedulously cherished virtue and truth and self-control, and forbearance, and impartiality, and humanity. It was by work that he attained a position the highest (of all). Following the above course of life, Indra attained the high sovereignty over the gods. Vrihaspati, intently and with self-control, led in a proper manner that life of austerities which a Brahmana leads. He gave up pleasure and controlled his senses and thereby attained the position of the preceptor of the celestials. Similarly, the constellations in the other world, by virtue of work, and the Rudras, the Adityas, the Vasus, king Yama, and Kuvera, and the Gandharvas, the Yakshas, and the celestial nymphs, all attained their present position by work. In the other world, the saints shine, following a life of study, austerity and work (combined). Knowing, O Sanjaya, that this is the rule followed by the best of Brahmanas, and Kshatriyas, and Vaisyas, and thou being one of the wisest men,--why art thou making this endeavour on behalf of those sons of Kurus? Thou must know that Yudhishthira is constantly engaged in the study of the Vedas. He is inclined to the horse-sacrifice and the Rajasuya. Again, he rides horses and elephants, is arrayed in armour, mounts a car, and takes up the bow and all kinds of weapons. Now, if the sons of Pritha can see a course of action not involving the slaughter of the sons of Kuru, they would adopt it. Their virtue would then be saved, and an act of religious merit also would be achieved by them, even if they would have then to force Bhima to follow a conduct marked by humanity. On the other hand, if in doing what their forefathers did, they should meet with death under inevitable destiny, then in trying their utmost to discharge their duty, such death would even be worthy of praise. Supposing thou approvest of peace alone I should like to hear what thou mayst have to say to this question,--which way doth the injunction of religious law lie, viz., whether it is proper for the king to fight or not?--Thou must, O Sanjaya, take into thy consideration the division of the four castes, and the scheme of respective duties allotted to each. Thou must hear that course of action the Pandavas are going to adopt. Then mayst thou praise or censure, just as it may please thee. A Brahmana should study, offer sacrifices, make charities, and sojourn to the best of all holy places on the earth; he should teach, minister as a priest in sacrifices offered by others worthy of such help, and accept gifts from persons who are known. Similarly, a Kshatriya should protect the people in accordance

with the injunctions of the law, diligently practise the virtue of charity, offer sacrifices, study the whole Veda, take a wife, and lead a virtuous householder's life. If he be possessed of a virtuous soul, and if he practise the holy virtues, he may easily attain the religion of the Supreme Being. A Vaisya should study and diligently earn and accumulate wealth by means of commerce, agriculture, and the tending of cattle. He should so act as to please the Brahmanas and the Kshatriyas, be virtuous, do good works, and be a householder. The following are the duties declared for a Sudra from the olden times. He should serve the Brahmanas and submit to them; should not study; sacrifices are forbidden to him; he should be diligent and be constantly enterprising in doing all that is for his good. The king protects all these with (proper) care, and sets all the castes to perform their respective duties. He should not be given to sensual enjoyments. He should be impartial, and treat all his subjects on an equal footing. The King should never obey the dictates of such desires as are opposed to righteousness. If there be any body who is more praise-worthy than he, who is well-known and gifted with all the virtues, the king should instruct his subjects to see him. A bad (king), however, would not understand this. Growing strong, and inhuman and becoming a mark for destiny's wrath, he would cast covetous eye on the riches of others. Then comes war, for which purpose came into being weapons, and armour, and bows. Indra invented these contrivances, for putting the plunderers to death. He also contrived armours, and weapons, and bows. Religious merit is acquired by putting the robbers to death. Many awful evils have manifested themselves on account of the Kurus having been unrighteous, and unmindful of law and religion. This is not right, O Sanjaya. Now, king Dhritarashtra with his sons, hath unreasonably seized what lawfully belonged to Pandu's son. He minds not the immemorial law observable by kings. All the Kurus are following in the wake. A thief who steals wealth unseen and one who forcibly seizes the same, in open day-light, are both to be condemned, O Sanjaya. What is the difference between them and Dhritarashtra's sons? From avarice he regards that to be righteous which he intends to do, following the dictates of his wrath. The shares of the Pandavas is, no doubt, fixed. Why should that share of theirs be seized by that fool? This being the state of things, it would be praiseworthy for us to be even killed in fight. A paternal kingdom is preferable to sovereignty received from a stranger. These time-honoured rules of law, O Sanjaya, thou must propound to the Kurus, in the midst of the assembled kings,--I mean those dull-headed fools who have been assembled together by Dhritarashtra's son, and who are already under the clutches of death. Look once more at that vilest of all their acts,--the conduct of the Kurus in the council-hall. That those Kurus, at whose head stood Bhishma did not interfere when the beloved wife of the sons of Pandu, daughter of Drupada, of fare fame, pure life, and conduct worthy of praise, was seized, while weeping, by that slave of

lust. The Kurus all, including young and old, were present there. If they had then prevented that indignity offered to her, then I should have been pleased with Dhritarashtra's behaviour. It would have been for the final good of his sons also. Dussasana forcibly took Krishna into the midst of the public hall wherein were seated her fathers-in-law. Carried there, expecting sympathy, she found none to take her part, except Vidura. The kings uttered not a word of protest, solely because they were a set of imbeciles. Vidura alone spoke words of opposition, from a sense of duty,--words conceived in righteousness addressed to that man (Duryodhana) of little sense. Thou didst not, O Sanjaya, then say what law and morality were, but now thou comest to instruct the son of Pandu! Krishna, however, having repaired to the hall at that time made everything right, for like a vessel in the sea, she rescued the Pandavas as also herself, from that gathering ocean (of misfortunes)! Then in that hall, while Krishna stood, the charioteer's son addressed her in the presence of her fathers-in-law saying, 'O Daughter of Drupada thou hast no refuge. Better betake thyself as a bond-woman to the house of Dhritarashtra's son. Thy husbands, being defeated, no longer exist. Thou hast a loving soul, choose some one else for thy lord.' This speech, proceeding from Karna, was a wordy arrow, sharp, cutting all hopes, hitting the tenderest parts of the organisation, and frightful. It buried itself deep in Arjuna's heart. When the sons of Pandu were about to adopt the garments made of the skins of black deer, Dussasana spoke the following pungent words, 'These all are mean eunuchs, ruined, and damned for a lengthened time.' And Sakuni, the king of the Gandhara land, spoke to Yudhishthira at the time of the game of dice the following words by way of a wily trick, 'Nakula hath been won by me from you, what else have you got? Now you should better stake your wife Draupadi'. You know, O Sanjaya, all these words of an approbrious kind which were spoken at the time of the game of dice. I desire to go personally to the Kurus, in order to settle this difficult matter. If without injury to the Pandava cause I succeed in bringing about this peace with the Kurus, an act of religious merit, resulting in very great blessings, will then have been done by me; and the Kurus also will have been extricated from the meshes of death. I hope that when I shall speak to the Kurus words of wisdom, resting on rules of righteousness, words fraught with sense and free from all tendency to inhumanity, Dhritarashtra's son will, in my presence, pay heed to them. I hope that when I arrive, the Kurus will pay me due respect. Else thou mayst rest assured that those vicious sons of Dhritarashtra, already scorched by their own vicious acts, will be burnt up by Arjuna and Bhima ready for battle. When Pandu's sons were defeated (at the play), Dhritarashtra's sons spoke to them words that were harsh and rude. But when the time will come, Bhima will, no doubt, take care to remind Duryodhana of those words. Duryodhana is a big tree of evil passions; Karna is its trunk; Sakuni is its branches; Dussasana forms its abundant blossoms

and fruits; (while) the wise king Dhritarashtra is its toots. Yudhishthira is a big tree of righteousness; Arjuna is its trunk; and Bhima is its branches; the sons of Madri are its abundant flowers and fruits; and its roots are myself and religion and religious men. King Dhritarashtra with his sons constitutes a forest, while, O Sanjaya, the sons of Pandu are its tigers. Do not, oh, cut down the forest with its tigers, and let not the tigers be driven away from the forest. The tiger, out of the woods, is easily slain; the wood also, that is without a tiger, is easily cut down. Therefore, it is the tiger that protects the forest and the forest that shelters the tiger. The Dhritarashtras are as creepers, while, O Sanjaya, the Pandavas are Sala trees. A creeper can never flourish unless it hath a large tree to twine round. The sons of Pritha are ready to wait upon Dhritarashtra as, indeed, those repressors of foes are ready for war. Let king Dhritarashtra now do what may be proper for him to do. The virtuous and the high-souled sons of Pandu, though competent to be engaged in fight, are yet now in place (with their cousins). O learned man, represent all this truly (to Dhritarashtra).'"

5.30.1

संजय उवाच
आमन्त्रये त्वा नरदेवदेव; गच्छाम्यहं पाण्डव स्वस्ति तेऽस्तु
कच्चिन्न वाचा वृजिनं हि किंचि;दुच्चारितं मे मनसोऽभिषङ्गात्

5.30.2

जनार्दनं भीमसेनार्जुनौ च; माद्रीसुतौ सात्यकिं चेकितानम्
आमन्त्र्य गच्छामि शिवं सुखं वः; सौम्येन मां पश्यत चक्षुषा नृपाः

5.30.3

युधिष्ठिर उवाच
अनुज्ञातः संजय स्वस्ति गच्छ; न नोऽकार्षीरप्रियं जातु किंचित्
विद्मश्च त्वा ते च वयं च सर्वे; शुद्धात्मानं मध्यगतं सभास्थम्

5.30.4

आप्तो दूतः संजय सुप्रियोऽसि; कल्याणवाक्शीलवान्दृष्टिमांश्च
न मुह्येस्त्वं संजय जातु मत्या; न च क्रुध्येरुच्यमानोऽपि तथ्यम्

5.30.5

न मर्मगां जातु वक्तासि रूक्षां; नोपस्तुतिं कटुकां नोत शुक्ताम्
धर्मारामामर्थवतीमहिंस्रा;मेतां वाचं तव जानामि सूत

5.30.6

त्वमेव नः प्रियतमोऽसि दूत; इहागच्छेद्विदुरो वा द्वितीयः
अभीक्ष्णदृष्टोऽसि पुरा हि नस्त्वं; धनंजयस्यात्मसमः सखासि

5.30.7

इतो गत्वा संजय क्षिप्रमेव; उपातिष्ठेथा ब्राह्मणान्ये तदर्हाः
विशुद्धवीर्यांश्चरणोपपन्ना;न्कुले जातान्सर्वधर्मोपपन्नान्

5.30.8

स्वाध्यायिनो ब्राह्मणा भिक्षवश्च; तपस्विनो ये च नित्या वनेषु
अभिवाद्या वै मद्वचनेन वृद्धा;स्तथेतरेषां कुशलं वदेथाः

5.30.9

पुरोहितं धृतराष्ट्रस्य राज्ञ; आचार्याश्च ऋत्विजो ये च तस्य
तैश्च त्वं तात सहितैर्यथार्हं; संगच्छेथाः कुशलेनैव सूत

5.30.10

आचार्य इष्टोऽनपगो विधेयो; वेदानीप्सन्ब्रह्मचर्यं चचार
योऽस्त्रं चतुष्पात्पुनरेव चक्रे; द्रोणः प्रसन्नोऽभिवाद्यो यथार्हम्

5.30.11

अधीतविद्यश्चरणोपपन्नो; योऽस्त्रं चतुष्पात्पुनरेव चक्रे
गन्धर्वपुत्रप्रतिमं तरस्विनं; तमश्वत्थामानं कुशलं स्म पृच्छेः

5.30.12

शारद्वतस्यावसथं स्म गत्वा; महारथस्यास्त्रविदां वरस्य
त्वं मामभीक्ष्णं परिकीर्तयन्वै; कृपस्य पादौ संजय पाणिना स्पृशेः

5.30.13

यस्मिञ्शौर्यमानृशंस्यं तपश्च; प्रज्ञा शीलं श्रुतिसत्त्वे धृतिश्च
पादौ गृहीत्वा कुरुसत्तमस्य; भीष्मस्य मां तत्र निवेदयेथाः

5.30.14

प्रज्ञाचक्षुर्यः प्रणेता कुरूणां; बहुश्रुतो वृद्धसेवी मनीषी
तस्मै राज्ञे स्थविरायाभिवाद्य; आचक्षीथाः संजय मामरोगम्

5.30.15

ज्येष्ठः पुत्रो धृतराष्ट्रस्य मन्दो; मूर्खः शठः संजय पापशीलः
प्रशास्ता वै पृथिवी येन सर्वा; सुयोधनं कुशलं तात पृच्छेः

5.30.16

भ्राता कनीयानपि तस्य मन्द;स्तथाशीलः संजय सोऽपि शश्वत्
महेष्वासः शूरतमः कुरूणां; दुःशासनं कुशलं तात पृच्छेः

5.30.17

वृन्दारकं कविमर्थेष्वमूढं; महाप्रज्ञं सर्वधर्मोपपन्नम्
न तस्य युद्धं रोचते वै कदाचि;द्वैश्यापुत्रं कुशलं तात पृच्छेः

5.30.18

निकर्तने देवने योऽद्वितीय;श्छन्नोपधः साधुदेवी मताक्षः
यो दुर्जयो देवितव्येन संख्ये; स चित्रसेनः कुशलं तात वाच्यः

5.30.19

यस्य कामो वर्तते नित्यमेव; नान्यः शमाद्भारतानामिति स्म
स बाह्लिकानामृषभो मनस्वी; पुरा यथा माभिवदेत्प्रसन्नः

5.30.20

गुणैरनेकैः प्रवरैश्च युक्तो; विज्ञानवान्नैव च निष्ठुरो यः
स्नेहादमर्षं सहते सदैव; स सोमदत्तः पूजनीयो मतो मे

5.30.21

अर्हत्तमः कुरुषु सौमदत्तिः; स नो भ्राता संजय मत्सखा च
महेष्वासो रथिनामुत्तमो यः; सहामात्यः कुशलं तस्य पृच्छेः

5.30.22

ये चैवान्ये कुरुमुख्या युवानः; पुत्राः पौत्रा भ्रातरश्चैव ये नः
यं यमेषां येन येनाभिगच्छे;रनामयं मद्वचनेन वाच्यः

5.30.23

ये राजानः पाण्डवायोधनाय; समानीता धार्तराष्ट्रेण केचित्
वसातयः शाल्वकाः केकयाश्च; तथाम्बष्ठा ये त्रिगर्ताश्च मुख्याः

5.30.24

प्राच्योदीच्या दाक्षिणात्याश्च शूरा;स्तथा प्रतीच्याः पार्वतीयाश्च सर्वे
अनृशंसाः शीलवृत्तोपपन्ना;स्तेषां सर्वेषां कुशलं तात पृच्छेः

5.30.25

हस्त्यारोहा रथिनः सादिनश्च; पदातयश्चार्यसंघा महान्तः
आख्याय मां कुशलिनं स्म तेषा;मनामयं परिपृच्छेः समग्रान्

5.30.26

तथा राज्ञो ह्यर्थयुक्तानमात्या;न्दौवारिकान्ये च सेनां नयन्ति
आयव्ययं ये गणयन्ति युक्ता; अर्थांश्च ये महतश्चिन्तयन्ति

5.30.27

गान्धारराजः शकुनिः पार्वतीयो; निकर्तने योऽद्वितीयोऽक्षदेवी
मानं कुर्वन्धार्तराष्ट्रस्य सूत; मिथ्याबुद्धेः कुशलं तात पृच्छेः

5.30.28

यः पाण्डवानेकरथेन वीरः; समुत्सहत्यप्रधृष्यान्विजेतुम्
यो मुह्यतां मोहयिताद्वितीयो; वैकर्तनं कुशलं तात पृच्छेः

5.30.29

स एव भक्तः स गुरुः स भृत्यः; स वै पिता स च माता सुहृच्च
अगाधबुद्धिर्विदुरो दीर्घदर्शी; स नो मन्त्री कुशलं तात पृच्छेः

5.30.30

वृद्धाः स्त्रियो याश्च गुणोपपन्ना; या ज्ञायन्ते संजय मातरस्ताः
ताभिः सर्वाभिः सहिताभिः समेत्य; स्त्रीभिर्वृद्धाभिरभिवादं वदेथाः

5.30.31

कच्चित्पुत्रा जीवपुत्राः सुसम्य;ग्वर्तन्ते वो वृत्तिमनृशंसरूपाम्
इति स्मोक्त्वा संजय ब्रूहि पश्चा;दजातशत्रुः कुशली सपुत्रः

5.30.32

या नो भार्याः संजय वेत्थ तत्र; तासां सर्वासां कुशलं तात पृच्छेः
सुसंगुप्ताः सुरभयोऽनवद्याः; कच्चिद्गृहानावसथाप्रमत्ताः

5.30.33

कच्चिद्वृत्तिं श्वशुरेषु भद्राः; कल्याणीं वर्तध्वमनृशंसरूपाम्
यथा च वः स्युः पतयोऽनुकूला;स्तथा वृत्तिमात्मनः स्थापयध्वम्

5.30.34

या नः स्नुषाः संजय वेत्थ तत्र; प्राप्ताः कुलेभ्यश्च गुणोपपन्नाः
प्रजावत्यो ब्रूहि समेत्य ताश्च; युधिष्ठिरो वोऽभ्यवदत्प्रसन्नः

5.30.35

कन्याः स्वजेथाः सदनेषु संजय; अनामयं मद्वचनेन पृष्ट्वा
कल्याणा वः सन्तु पतयोऽनुकूला; यूयं पतीनां भवतानुकूलाः

5.30.36

अलंकृता वस्त्रवत्यः सुगन्धा; अबीभत्साः सुखिता भोगवत्यः
लघु यासां दर्शनं वाक्च लघ्वी; वेशस्त्रियः कुशलं तात पृच्छेः

5.30.37

दासीपुत्रा ये च दासाः कुरूणां; तदाश्रया बहवः कुब्जखञ्जाः
आख्याय मां कुशलिनं स्म तेभ्यो; अनामयं परिपृच्छेर्जघन्यम्

5.30.38

कच्चिद्वृत्तिर्वर्तते वै पुराणी; कच्चिद्भोगान्धार्तराष्ट्रो ददाति
अङ्गहीनान्कृपणान्वामनांश्च; आनृशंस्याद्धृतराष्ट्रो बिभर्ति

5.30.39

अन्धाश्च सर्वे स्थविरास्तथैव; हस्ताजीवा बहवो येऽत्र सन्ति
आख्याय मां कुशलिनं स्म तेषा;मनामयं परिपृच्छेर्जघन्यम्

5.30.40

मा भैष्ट दुःखेन कुजीवितेन; नूनं कृतं परलोकेषु पापम्
निगृह्य शत्रून्सुहृदोऽनुगृह्य; वासोभिरन्नेन च वो भरिष्ये

5.30.41

सन्त्येव मे ब्राह्मणेभ्यः कृतानि; भावीन्यथो नो बत वर्तयन्ति
पश्याम्यहं युक्तरूपांस्तथैव; तामेव सिद्धिं श्रावयेथा नृपं तम्

5.30.42

ये चानाथा दुर्बलाः सर्वकाल;मात्मन्येव प्रयतन्तेऽथ मूढाः
तांश्चापि त्वं कृपणान्सर्वथैव; अस्मद्वाक्यात्कुशलं तात पृच्छेः

5.30.43

ये चाप्यन्ये संश्रिता धार्तराष्ट्रा;न्नानादिग्भ्योऽभ्यागताः सूतपुत्र
दृष्ट्वा तांश्चैवार्हतश्चापि सर्वा;न्संपृच्छेथाः कुशलं चाव्ययं च

5.30.44

एवं सर्वानागताभ्यागतांश्च; राज्ञो दूतान्सर्वदिग्भ्योऽभ्युपेतान्
पृष्ट्वा सर्वान्कुशलं तांश्च सूत; पश्चादहं कुशली तेषु वाच्यः

5.30.45

न हीदृशाः सन्त्यपरे पृथिव्यां; ये योधका धार्तराष्ट्रेण लब्धाः
धर्मस्तु नित्यो मम धर्म एव; महाबलः शत्रुनिबर्हणाय

5.30.46

इदं पुनर्वचनं धार्तराष्ट्रं; सुयोधनं संजय श्रावयेथाः
यस्ते शरीरे हृदयं दुनोति; कामः कुरूनसपत्नोऽनुशिष्याम्

5.30.47

न विद्यते युक्तिरेतस्य काचि;न्नैवंविधाः स्याम यथा प्रियं ते
ददस्व वा शक्रपुरं ममैव; युध्यस्व वा भारतमुख्य वीर

Translation — Kisari Mohan Ganguli

"Sanjaya said, 'I did thee farewell, O divine ruler of men. I will now depart, O son of Pandu. Let prosperity be thine. I hope, I have not carried away by the feelings of my heart, given utterance to anything offensive. I would also bid farewell to Janardana, to Bhima and Arjuna, to the son of Madri, to Satyaki, and to Chekitana, and take my departure. Let peace and happiness be yours. Let all the kings look at me with eyes of affection.'

"Yudhishthira said, 'Permitted by us, O Sanjaya, take your leave. Peace to thee! O learned man, thou never thinkest ill of us. Both they and we know thee to be a person of pure heart in the midst of all in the court (of the Kurus). Besides, being an ambassador now, O Sanjaya, thou art faithful, beloved by us, of agreeable speech and excellent conduct, and well-affected towards us. Thy mind is never clouded, and even if addressed harshly thou art never moved to wrath. O Suta, thou never utterest harsh and cutting words, or those that are false or bitter. We know that thy words, free from malice, are always fraught with morality and grave import. Amongst envoys thou art the most dear to us. Beside thee, there is another, who may come here, and that is Vidura. Formerly, we always used to see thee. Thou art, indeed, a friend to us as dear as Dhananjaya. Proceeding hence, O Sanjaya, with all speed, thou shouldst wait upon those Brahmanas of pure energy and devoted to study according to the Brahmacharya mode,--those, namely, that are

devoted to the study of the Vedas while leading lives of mendicancy, those ascetics that habitually dwell in the woods, as also the aged ones of other classes, should all be addressed by thee in my name, O Sanjaya, and then their welfare should be enquired into by thee. O Suta, repairing unto the priest of king Dhritarashtra as also unto his preceptors and Ritwijas, thou shouldst address them and enquire after their welfare. Even amongst them that are, though not well-born at least aged, endued with energy, and possessed of good behaviour and strength, who remembering speak of us and practise according to their might even the least virtue, should first be informed of my peace, O Sanjaya, and then shouldst thou enquire after their welfare. Thou shouldst also enquire after the welfare of those that live in the kingdom carrying on trade, and those that live there filling important offices of state. Our beloved preceptor Drona, who is fully versed in morality, who is our counsellor, who had practised the Brahmacharya vow for mastering the Vedas, who once again hath made the science of weapons full and complete, and who is always graciously inclined towards us, should be greeted by thee in our name. Thou shouldst also enquire into the welfare of Aswatthaman, endued with great learning, devoted to the study of the Vedas, leading the Brahmacharya mode of life, possessed of great activity, and like unto a youth of the Gandharva race, and who, besides, hath once again made the science of weapons full and complete. Thou must also, O Sanjaya, repair to the abode of Kripa, the son of Saradwat, that mighty car-warrior and foremost of all persons having a knowledge of self, and repeatedly saluting him in my name touch his feet with thy hand. Thou shouldst also, touching his feet, represent me as hale unto that foremost of the Kurus, Bhishma, in whom are combined bravery, and abstention from injury, and asceticism, and wisdom and good behaviour, and Vedic learning, and great excellence, and firmness. Saluting unto also the wise, venerable, and blind king (Dhritarashtra), who possessed of great learning and reverential to the old, is the leader of the Kurus. Thou shouldst also, O Sanjaya, enquire, O sire, about the welfare of the eldest of Dhritarashtra's sons, Suyodhana, who is wicked and ignorant and deceitful and vicious, and who now governs the entire world. Thou shouldst also enquire about the welfare of even the wicked Dussasana, that mighty bowman and hero among the Kurus, who is the younger of Duryodhana and who possesses a character like that of his elder brother. Thou shouldst, O Sanjaya, also salute the wise chief of the Vahlikas, who always cherishes no other wish save that there should be peace among the Bharatas. I think, thou shouldst also worship that Somadatta who is endued with numerous excellent qualities, who is wise and possesses a merciful heart, and who from his affection for the Kurus always controls his anger towards them. The son of Somadatta is worthy of the greatest reverence among the Kurus. He is my friend and is a brother to us. A mighty bowman and the foremost of car-warriors, he is worthy in all respects. Thou shouldst, O Sanjaya, enquire after his welfare along with

that of his friends and counsellors. Others there are of youthful age and of consideration amongst the Kurus, who bear a relationship to us like that of sons, grandsons, and brothers. Unto each of these thou must speak words which thou mayst consider suitable, enquiring, O Suta, after his welfare. Thou must also enquire about the welfare of those kings that have been assembled by Dhritarashtra's son for fighting with the Pandavas, viz., the Kekayas, the Vasatis, the Salwakas, the Amvashthas, and the leading Trigartas, and of those endued with great bravery that have come from the east, the north, the south, and the west, and of those that have come from hilly countries, in fact, of all amongst them that are not cruel and that lead good lives. Thou shouldst also represent unto all those persons who ride on elephants, and horses and cars, and who fight on foot,--that mighty host composed of honourable men,--that I am well, and then thou must enquire about their own welfare. Thou must also enquire about the welfare of those that serve the king in the matter of his revenue or as his door-keepers, or as the leaders of his troops, or as the accountants of his income and outlay, or as officers constantly occupied in looking after other important concerns. Thou must, O sire, also enquire about the welfare of Dhritarashtra's son by his Vaisya wife,--that youth who is one of the best of the Kuru race,--who never falls into error, who possesseth vast wisdom, who is endued with every virtue, and who never cherishes a liking for this war! Thou shouldst also ask about the welfare of Chitrasena who is unrivalled in the tricks of dice, whose tricks are never detected by others, who plays well, who is well-versed in the art of handling the dice, and who is unconquerable in play but not in fight. Thou must also, O sire, enquire about the welfare of Sakuni, the king of the Gandharas, that native of the hilly country, who is unrivalled in deceitful games at dice, who enhances the pride of Dhritarashtra's son, and whose understanding naturally leads to falsehood. Thou must also enquire about the welfare of Karna, the son of Vikartana, that hero who is ready to vanquish, alone and unassisted, mounted on his car, the Pandavas whom no one dares assail in battle, that Karna who is unparalleled in deluding those that are already deluded. Thou must also enquire about the welfare of Vidura, O sire, who alone is devoted to us, who is our instructor, who reared us, who is our father and mother and friend, whose understanding finds obstruction in nought, whose ken reaches far, and who is our counsellor. Thou must also salute all the aged dames and those who are known to be possessed of merit, and those who are like mothers to us, meeting them gathered together in one place. Thou must tell them, O Sanjaya, these words at first,--Ye mothers of living sons, I hope, your sons comfort themselves towards you in a kindly, considerate, and worthy way.--Thou must then tell them that Yudhishthira is doing well with his sons. Those ladies, O Sanjaya, who are in the rank of our wives, thou must ask as to their welfare also addressing them in these words,--I hope, you are well-protected. I hope, your fair fame hath

suffered no injury. I hope, you are dwelling within your abodes blamelessly and carefully. I hope, you are comforting yourselves towards your fathers-in-law in a kindly, praise-worthy and considerate way. You must steadily adopt such a conduct for yourselves as will help you to win your husband's favour! Those young ladies, O Sanjaya, who bear a relationship to us like that of your daughters-in-law, who have been brought from high families, who are possessed of merit and who are mothers of children,--thou must meet them all and tell them that Yudhishthira send his kindly greetings to them. Thou must, O Sanjaya, embrace the daughters of your house, and must ask them about their welfare on my behalf. Thou must tell them,--May your husbands be kindly and agreeable; may you be agreeable to your husbands; may you have ornaments and clothes and perfumery and cleanliness; may you be happy and have at your command the joys of life; may your looks be pretty and words pleasant; Thou must ask, O sire, the women of the house as to their welfare. Thou must also represent unto the maid-servants and man-servants there, may be of the Kurus, and also the many humpbacked and lame ones among them, that I am doing well, and thou must then ask them about their welfare. Thou must tell them,--I hope, Dhritarashtra's son still vouchsafes the same kindly treatment to you. I hope, he gives you the comforts of life.--Thou must also represent unto those that are defective in limb, those that are imbecile, the dwarfs to whom Dhritarashtra gives food and raiment from motives of humanity, those that are blind, and all those that are aged, as also to the many that have the use only of their hands being destitute of legs, that I am doing well, and that I ask them regarding their welfare, addressing them in the following words,--Fear not, nor be dispirited on account of your unhappy lives so full of sufferings; no doubt, sins must have been committed by you in your former lives. When I shall check my foes, and delight my friends, I shall satisfy you by gifts of food and clothes.--Thou shouldst also, O sire, at our request, enquire after the welfare of those that are masterless and weak, and of those that vainly strive to earn a living, and of those that are ignorant, in fact, of all those persons that are in pitiable circumstances. O charioteer, meeting those others, that coming from different quarters, have sought the protection of the Dhritarashtras, and in fact, all who deserve our greetings, thou shouldst also enquire about their welfare and peace. Thou shouldst also enquire about the welfare of those who have come to the Kurus of their own accord or who have been invited, as also of all the ambassadors arrived from all sides and then represent unto them that I am well. As regards the warriors that have been obtained by Dhritarashtra's son, there are none equal to them on earth. Virtue, however, is eternal, and virtue is my power for the destruction of my enemies. Thou shouldst, O Sanjaya, also represent unto Suyodhana, the son of Dhritarashtra, the following,--That desire of thine which torments thy heart, viz., the desire of ruling the Kurus without a rival, is very unreasonable. It had no justification. As

for ourselves, we will never act in such a way as to do anything that may be disagreeable to thee! O foremost of heroes anwng the Bharatas, either give me lack my own Indraprastha or fight with me!'"

5.31.1

युधिष्ठिर उवाच
उत सन्तमसन्तं च बालं वृद्धं च संजय
उताबलं बलीयांसं धाता प्रकुरुते वशे

5.31.2

उत बालाय पाण्डित्यं पण्डितायोत बालताम्
ददाति सर्वमीशानः पुरस्ताच्छुक्रमुच्चरन्

5.31.3

अलं विज्ञापनाय स्यादाचक्षीथा यथातथम्
अथो मन्त्रं मन्त्रयित्वा अन्योन्येनातिहृष्टवत्

5.31.4

गावल्गणे कुरून्गत्वा धृतराष्ट्रं महाबलम्
अभिवाद्योपसंगृह्य ततः पृच्छेरनामयम्

5.31.5

ब्रूयाश्चैनं त्वमासीनं कुरुभिः परिवारितम्
तवैव राजन्वीर्येण सुखं जीवन्ति पाण्डवाः

5.31.6

तव प्रसादाद्बालास्ते प्राप्ता राज्यमरिंदम
राज्ये तान्स्थापयित्वाग्रे नोपेक्षीर्विनशिष्यतः

5.31.7

सर्वमप्येतदेकस्य नालं संजय कस्यचित्
तात संहत्य जीवामो मा द्विषद्भ्यो वशं गमः

5.31.8

तथा भीष्मं शांतनवं भारतानां पितामहम्
शिरसाभिवदेथास्त्वं मम नाम प्रकीर्तयन्

5.31.9

अभिवाद्य च वक्तव्यस्ततोऽस्माकं पितामहः
भवता शंतनोर्वंशो निमग्नः पुनरुद्धृतः

5.31.10

स त्वं कुरु तथा तात स्वमतेन पितामह
यथा जीवन्ति ते पौत्राः प्रीतिमन्तः परस्परम्

5.31.11

तथैव विदुरं ब्रूयाः कुरूणां मन्त्रधारिणम्
अयुद्धं सौम्य भाषस्व हितकामो युधिष्ठिरः

5.31.12

अथो सुयोधनं ब्रूया राजपुत्रममर्षणम्
मध्ये कुरूणामासीनमनुनीय पुनः पुनः

5.31.13

अपश्यन्मामुपेक्षन्तं कृष्णामेकां सभागताम्
तद्दुःखमतितिक्षाम मा वधीष्म कुरूनिति

5.31.14

एवं पूर्वापरान्क्लेशानतितिक्षन्त पाण्डवाः
यथा बलीयसः सन्तस्तत्सर्वं कुरवो विदुः

5.31.15

यन्नः प्राव्राजयः सौम्य अजिनैः प्रतिवासितान्
तद्दुःखमतितिक्षाम मा वधीष्म कुरूनिति

5.31.16

यत्तत्सभायामाक्रम्य कृष्णां केशेष्वधर्षयत्
दुःशासनस्तेऽनुमते तच्चास्माभिरुपेक्षितम्

5.31.17

यथोचितं स्वकं भागं लभेमहि परंतप
निवर्तय परद्रव्ये बुद्धिं गृद्धां नरर्षभ

5.31.18

शान्तिरेवं भवेद्राजन्प्रीतिश्चैव परस्परम्
राज्यैकदेशमपि नः प्रयच्छ शममिच्छताम्

5.31.19

कुशस्थलं वृकस्थलमासन्दी वारणावतम्
अवसानं भवेदत्र किंचिदेव तु पञ्चमम्

5.31.20

भ्रातॄणां देहि पञ्चानां ग्रामान्पञ्च सुयोधन
शान्तिर्नोऽस्तु महाप्राज्ञ ज्ञातिभिः सह संजय

5.31.21

भ्राता भ्रातरमन्वेतु पिता पुत्रेण युज्यताम्
स्मयमानाः समायान्तु पाञ्चालाः कुरुभिः सह

5.31.22

अक्षतान्कुरुपाञ्चालान्पश्येम इति कामये
सर्वे सुमनसस्तात शाम्याम भरतर्षभ

5.31.23

अलमेव शमायास्मि तथा युद्धाय संजय
धर्मार्थयोरलं चाहं मृदवे दारुणाय च

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'O Sanjaya, the righteous and the unrighteous, the young and the old, the weak and the strong, are all under the control of the Creator, It is that Supreme Lord who imparteth knowledge to the child and childishness to the learned, according to his own will. If Dhritarashtra ask thee about our strength, tell him everything truly, having cheerfully consulted with everyone here and ascertained the truth. O son of Gavalgana, repairing unto the Kurus, thou wilt salute the mighty Dhritarashtra, and touching his feet enquire after his welfare speaking in our name. And when seated in the midst of the Kurus, tell him from us.--The sons of Pandu, O king, are living happily in consequence of thy prowess. It was through thy grace, O repressor of foes, that those children of tender years had obtained a kingdom. Having first bestowed a kingdom on them, thou shouldst not now be indifferent to them, for destruction then would overtake them! The whole of this kingdom, O Sanjaya, is not fit to be owned by one person. Tell him again, from us.--O sire, we wish to live united. Do not suffer thyself to be vanquished by foes.--Thou shouldst again, O Sanjaya, bending thy head, in my name salute the grandsire of the Bharatas, Bhishma, the son of Santanu. Having saluted our grandsire, he should then be told.--By thee, when Santanu's race was about to be extinct, it was revived. Therefore, O sire, do that according to thy own judgment by which thy grandsons may all live in amity with one another. Thou shouldst then address Vidura also, that adviser of the Kurus, saying.--Counseleth peace, O amiable one, from desire of doing good unto Yudhishthira.--Thou shouldst address the unforbearing prince Duryodhana also, when seated in the midst of the Kurus, beseeching him again and again, saying,--The insults thou hadst offered to innocent and helpless Draupadi in the midst of the assembly, we will quietly bear, simply because we have no mind to see the Kurus slain. The other injuries also, both before and after that, the sons of Pandu are quietly bearing, although they are possessed of might to avenge them. All this, indeed, the Kauravas know. O amiable one, thou hadst even exiled us dressed in deer-skins. We are bearing that also because we do not want to see the Kurus slain. Dussasana, in obedience to thee, had dragged Krishna, disregarding Kunti. That act also will be forgiven by us. But, O chastiser of foes, we must have our proper share of the kingdom. O bull among men, turn thy

coveting heart from what belongeth to others. Peace then, O king, will be amongst our gladdened selves. We are desirous of peace; give us even a single province of the empire. Give us even Kusasthala, Vrikasthala, Makandi, Varanavata, and for the fifth any other that thou likest. Even this will end the quarrel. O Suyodhana, give unto thy five brothers at least five villages,--O Sanjaya, O thou of great wisdom, let there be peace between us and our cousins. Tell him also,--Let brothers follow brothers, let sires unite with sons. Let the Panchalas mingle with the Kurus in merry laughter. That I may see the Kurus and the Panchalas whole and sound, is what I desire. O bull of the Bharata race, with, cheerful hearts let us make peace. O Sanjaya, I am equally capable of war and peace. I am prepared to acquire wealth as well as to earn virtue. I am fit enough for severity as for softness.'"

5.32.1

वैशंपायन उवाच
अनुज्ञातः पाण्डवेन प्रययौ संजयस्तदा
शासनं धृतराष्ट्रस्य सर्वं कृत्वा महात्मनः

5.32.2

संप्राप्य हास्तिनपुरं शीघ्रं च प्रविवेश ह
अन्तःपुरमुपस्थाय द्वाःस्थं वचनमब्रवीत्

5.32.3

आचक्ष्व मां धृतराष्ट्राय द्वाःस्थ; उपागतं पाण्डवानां सकाशात्
जागर्ति चेदभिवदेस्त्वं हि क्षत्तः; प्रविशेयं विदितो भूमिपस्य

5.32.4

द्वाःस्थ उवाच
संजयोऽयं भूमिपते नमस्ते; दिदृक्षया द्वारमुपागतस्ते
प्राप्तो दूतः पाण्डवानां सकाशा;त्प्रशाधि राजन्किमयं करोतु

5.32.5

धृतराष्ट्र उवाच
आचक्ष्व मां सुखिनं काल्यमस्मै; प्रवेश्यतां स्वागतं संजयाय
न चाहमेतस्य भवाम्यकाल्यः; स मे कस्माद्द्वारि तिष्ठेत क्षत्तः

5.32.6

वैशंपायन उवाच
ततः प्रविश्यानुमते नृपस्य; महद्वेश्म प्राज्ञशूरार्यगुप्तम्
सिंहासनस्थं पार्थिवमाससाद; वैचित्रवीर्यं प्राञ्जलिः सूतपुत्रः

5.32.7

संजय उवाच
संजयोऽहं भूमिपते नमस्ते; प्राप्तोऽस्मि गत्वा नरदेव पाण्डवान्
अभिवाद्य त्वां पाण्डुपुत्रो मनस्वी; युधिष्ठिरः कुशलं चान्वपृच्छत्

5.32.8

स ते पुत्रान्पृच्छति प्रीयमाणः; कच्चित्पुत्रैः प्रीयसे नप्तृभिश्च
तथा सुहृद्भिः सचिवैश्च राज;न्ये चापि त्वामुपजीवन्ति तैश्च

5.32.9

धृतराष्ट्र उवाच
अभ्येत्य त्वां तात वदामि संजय; अजातशत्रुं च सुखेन पार्थम्
कच्चित्स राजा कुशली सपुत्रः; सहामात्यः सानुजः कौरवाणाम्

5.32.10

संजय उवाच
सहामात्यः कुशली पाण्डुपुत्रो; भूयश्चातो यच्च तेऽग्रे मनोऽभूत्
निर्णिक्तधर्मार्थकरो मनस्वी; बहुश्रुतो दृष्टिमाञ्शीलवांश्च

5.32.11

परं धर्मात्पाण्डवस्यानृशंस्यं; धर्मः परो वित्तचयान्मतोऽस्य
सुखप्रिये धर्महीने न पार्थो;ऽनुरुध्यते भारत तस्य विद्धि

5.32.12

परप्रयुक्तः पुरुषो विचेष्टते; सूत्रप्रोता दारुमयीव योषा
इमं दृष्ट्वा नियमं पाण्डवस्य; मन्ये परं कर्म दैवं मनुष्यात्

5.32.13

इमं च दृष्ट्वा तव कर्मदोषं; पादोदर्कं घोरमवर्णरूपम्
यावन्नरः कामयतेऽतिकाल्यं; तावन्नरोऽयं लभते प्रशंसाम्

5.32.14

अजातशत्रुस्तु विहाय पापं; जीर्णां त्वचं सर्प इवासमर्थाम्
विरोचतेऽहार्यवृत्तेन धीरो; युधिष्ठिरस्त्वयि पापं विसृज्य

5.32.15

अङ्गात्मनः कर्म निबोध राज;न्धर्मार्थयुक्तादार्यवृत्तादपेतम्
उपक्रोशं चेह गतोऽसि राज;न्नोहेश्च पापं प्रसजेदमुत्र

5.32.16

स त्वमर्थं संशयितं विना तै;राशंससे पुत्रवशानुगोऽद्य
अधर्मशब्दश्च महान्पृथिव्यां; नेदं कर्म त्वत्समं भारताग्र्य

5.32.17

हीनप्रज्ञो दौष्कुलेयो नृशंसो; दीर्घवैरी क्षत्रविद्यास्वधीरः
एवंधर्मा नापदः संतितीर्षे;द्धीनवीर्यो यश्च भवेदशिष्टः

5.32.18

कुले जातो धर्मवान्यो यशस्वी; बहुश्रुतः सुखजीवी यतात्मा
धर्मार्थयोर्ग्रथितयोर्बिभर्ति; नान्यत्र दिष्टस्य वशादुपैति

5.32.19

कथं हि मन्त्राग्र्यधरो मनीषी; धर्मार्थयोरापदि संप्रणेता
एवंयुक्तः सर्वमन्त्रैरहीनो; अनानृशंस्यं कर्म कुर्यादमूढः

5.32.20

तवापीमे मन्त्रविदः समेत्य; समासते कर्मसु नित्ययुक्ताः
तेषामयं बलवान्निश्चयश्च; कुरुक्षयार्थे निरयो व्यपादि

5.32.21

अकालिकं कुरवो नाभविष्य;न्पापेन चेत्पापमजातशत्रुः
इच्छेज्जातु त्वयि पापं विसृज्य; निन्दा चेयं तव लोकेऽभविष्यत्

5.32.22

किमन्यत्र विषयादीश्वराणां; यत्र पार्थः परलोकं ददर्श
अत्यक्रामत्स तथा संमतः स्या;न्न संशयो नास्ति मनुष्यकारः

5.32.23

एतान्गुणान्कर्मकृतानवेक्ष्य; भावाभावौ वर्तमानावनित्यौ
बलिर्हि राजा पारमविन्दमानो; नान्यत्कालात्कारणं तत्र मेने

5.32.24

चक्षुः श्रोत्रे नासिका त्वक्च जिह्वा; ज्ञानस्यैतान्यायतनानि जन्तोः
तानि प्रीतान्येव तृष्णाक्षयान्ते; तान्यव्यथो दुःखहीनः प्रणुद्यात्

5.32.25

न त्वेव मन्ये पुरुषस्य कर्म; संवर्तते सुप्रयुक्तं यथावत्
मातुः पितुः कर्मणाभिप्रसूतः; संवर्धते विधिवद्भोजनेन

5.32.26

प्रियाप्रिये सुखदुःखे च राज;न्निन्दाप्रशंसे च भजेत एनम्
परस्त्वेनं गर्हयतेऽपराधे; प्रशंसते साधुवृत्तं तमेव

5.32.27

स त्वा गर्हे भारतानां विरोधा;दन्तो नूनं भवितायं प्रजानाम्
नो चेदिदं तव कर्मापराधा;त्कुरून्दहेत्कृष्णवर्त्मेव कक्षम्

5.32.28

त्वमेवैको जातपुत्रेषु राज;न्वशं गन्ता सर्वलोके नरेन्द्र
कामात्मनां श्लाघसे द्यूतकाले; नान्यच्छमात्पश्य विपाकमस्य

5.32.29

अनाप्तानां प्रग्रहात्त्वं नरेन्द्र; तथाप्तानां निग्रहाच्चैव राजन्
भूमिं स्फीतां दुर्बलत्वादनन्तां; न शक्तस्त्वं रक्षितुं कौरवेय

5.32.30

अनुज्ञातो रथवेगावधूतः; श्रान्तो निपद्ये शयनं नृसिंह
प्रातः श्रोतारः कुरवः सभाया;मजातशत्रोर्वचनं समेताः

Translation — Kisari Mohan Ganguli

"Vaisampayana said, 'Dismissed with salutation by the Pandavas, Sanjaya set out for (Hastinapura) having executed all the commands of the illustrious Dhritarashtra. Reaching Hastinapura he quickly entered it, and presented himself at the gate of the inner apartments of the palace. Addressing the porter, he said, 'O gate-keeper, say unto Dhritarashtra that I, Sanjaya, have just arrived, coming from the sons of Pandu. Do not delay. If the king be awake, then only shouldst thou say so, O keeper, for I like to enter having first apprised him of my arrival. In the present instance I have something of very great importance to communicate.' Hearing this, the gate-keeper went to the king and addressed him, saying, 'O lord of earth, I bow to thee. Sanjaya is at thy gates, desirous of seeing thee. He cometh, bearing a message from the Pandavas. Issue your commands, O king, as to what he should do.'

"The king said, 'Tell Sanjaya that I am happy and hale. Let him enter. Welcome to Sanjaya. I am always ready to receive him. Why should he stay outside whose admission is never forbidden?"

"Vaisampayana continued, 'Then, with the king's permission, having entered that spacious apartment, the Suta's son, with joined hands, approached the royal son of Vichitravirya who was protected by many wise, valiant, and righteous persons, and who was then seated on his throne. And Sanjaya addressed him, saying, 'I am Sanjaya, O king. I bow unto thee. O chief of men, proceeding hence I found the sons of Pandu. After having paid his salutations to thee, Pandu's son, the intelligent Yudhishthira, enquired of thy welfare. And well-pleased, he also enquireth after thy sons, and asketh thee whether thou art happy with thy sons and grandsons and friends and counsellors, and, O king, all those that depend upon thee.'

"Dhritarashtra said, 'O child, giving my blessings to Ajatasatru, I ask thee, O Sanjaya, whether that king of the Kauravas, Pritha's son, is well with his sons and brothers and counsellors.'

"Sanjaya said, 'Pandu's son is well with his counsellors. He desires possessions of that which he formerly had as his own. He seeketh virtue and wealth without doing anything that is censurable, possesseth intelligence and vast learning, and is, besides, far-sighted and of excellent disposition. With that son of Pandu, abstention from injury is even superior to virtue, and virtue superior to the accumulation of wealth. His mind, O Bharata, is always inclined to happiness and joy, and to such course of action as are virtuous and conducive to the higher ends of life. Even like doll pulled this way and that by threads, man (in this world) moveth, swayed by a force not his own. Beholding the sufferings of Yudhishthira, I regard the force of destiny to be Superior to the effect of human exertion. Beholding again thy unworthy deeds, which, besides, being highly sinful and unspeakable, are sure to terminate in misery, it seemeth to me that one of thy nature winneth praise only so long as his able foe bideth his time. Renouncing all sin, even as a serpent casteth off its worn out slough which it cannot any longer retain, the heroic Ajatasatru shineth in his natural perfection, leaving his load of sins to be borne by thee. Consider, O king, thy own acts which are contrary to both religion and profit, and to the behaviour of those that are righteous. Thou hast, O king, earned a bad repute in this world, and wilt reap misery in the next. Obeying the counsels of thy son thou hopest to enjoy this doubtful property, keeping them aloof. This unrighteous deed is loudly bruited about in the world, Therefore, O foremost of the Bharatas, this deed is unworthy of thee. Calamity overtaketh him who is deficient in wisdom, or who is of low birth, or who is cruel, or who cherisheth hostility for a long time, or who is not steady in Kshatriya virtues, or is devoid of energy, or is of a bad disposition, in fact, him who hath such marks. It is by virtue of luck that a person taketh his birth in good race, or becometh strong, or famous, or versed in various lore, or possesseth the comforts of life, or becometh capable of subduing his senses, or discriminating virtue and vice that are always linked together. What person is there, who, attended upon by foremost of counsellors, possessed of intelligence, capable of discriminating between virtue and vice in times of distress, not destitute of the rituals of religion, and retaining the use of all his faculties, would commit cruel deeds. These counsellors, ever devoted to thy work, wait here united together. Even this is their firm determination (viz., that the Pandavas are not to get back their share). The destruction of the Kurus, therefore, is certain to be brought about by the force of circumstances. If, provoked by the offences, Yudhishthira wisheth for misery to thee, then Kurus will be destroyed prematurely, while, imparting all his sins to thee, the blame of that deed will be thine in this world. Indeed, what else is there save the will of the Gods, for Arjuna, the son of Pritha,

leaving this world ascended to the very heavens and was honoured there very greatly. This proves that individual exertion is nothing. There is, no doubt, as to this. Seeing that the attributes of high birth, bravery, etc., depended for their development or otherwise on acts, and beholding also prosperity and adversity and stability and instability (in persons and their possessions), king Vali, in his search after causes, having failed to discover a beginning (in the chain of acts of former lives one before another), regarded the eternal Essence to be the cause of everything. The eye, the ear, the nose, the touch, and the tongue, these are the doors of a person's knowledge. If desire be curbed, these would be gratified by themselves. Therefore, cheerfully and without repining one should control the senses. Others there are that think differently. They hold that if a person's acts are well-applied, these must produce the desired result. Thus the child begot by the act of the mother and the father grows when duly tended with food and drink. Men in this world become subject to love and hate, pleasure and pain, praise and blame. A man is praised when he behaves honestly. Thee I blame, since these dissensions of the Bharatas (whose root thou art) will surely bring about the destruction of innumerable lives. If peace be not concluded, then through thy fault Arjuna will consume the Kurus like a blazing fire consuming a heap of dried grass. O ruler of men, thou alone of all the world, yielding to thy son whom no restraints can blind, hadst regarded thyself as crowned with success and abstained from avoiding dispute at the time of the match at dice. Behold now the fruit of that (weakness of thine)! O monarch, by rejecting advisers that are faithful and accepting those that deserve no confidence, this extensive and prosperous empire, O son of Kuru, thou art unable to retain owing to thy weakness. Wearied by my fast journey and very much fatigued, I solicit thy permission to go to bed now, O lion of men, for tomorrow morning will the Kurus, assembled together in the council-hall, hear the words of Ajatasatru.'"

5.33.1

वैशंपायन उवाच
द्वाःस्थं प्राह महाप्राज्ञो धृतराष्ट्रो महीपतिः
विदुरं द्रष्टुमिच्छामि तमिहानय माचिरम्

5.33.2

प्रहितो धृतराष्ट्रेण दूतः क्षत्तारमब्रवीत्
ईश्वरस्त्वां महाराजो महाप्राज्ञ दिदृक्षति

5.33.3

एवमुक्तस्तु विदुरः प्राप्य राजनिवेशनम्
अब्रवीद्धृतराष्ट्राय द्वाःस्थ मां प्रतिवेदय

5.33.4

द्वाःस्थ उवाच
विदुरोऽयमनुप्राप्तो राजेन्द्र तव शासनात्
द्रष्टुमिच्छति ते पादौ किं करोतु प्रशाधि माम्

5.33.5

धृतराष्ट्र उवाच
प्रवेशय महाप्राज्ञं विदुरं दीर्घदर्शिनम्
अहं हि विदुरस्यास्य नाकाल्यो जातु दर्शने

5.33.6

द्वाःस्थ उवाच
प्रविशान्तःपुरं क्षत्तर्महाराजस्य धीमतः
न हि ते दर्शनेऽकाल्यो जातु राजा ब्रवीति माम्

5.33.7

वैशंपायन उवाच
ततः प्रविश्य विदुरो धृतराष्ट्रनिवेशनम्
अब्रवीत्प्राञ्जलिर्वाक्यं चिन्तयानं नराधिपम्

5.33.8

विदुरोऽहं महाप्राज्ञ संप्राप्तस्तव शासनात्
यदि किंचन कर्तव्यमयमस्मि प्रशाधि माम्

5.33.9

धृतराष्ट्र उवाच
संजयो विदुर प्राप्तो गर्हयित्वा च मां गतः
अजातशत्रोः श्वो वाक्यं सभामध्ये स वक्ष्यति

5.33.10

तस्याद्य कुरुवीरस्य न विज्ञातं वचो मया
तन्मे दहति गात्राणि तदकार्षीत्प्रजागरम्

5.33.11

जाग्रतो दह्यमानस्य श्रेयो यदिह पश्यसि
तद्ब्रूहि त्वं हि नस्तात धर्मार्थकुशलो ह्यसि

5.33.12

यतः प्राप्तः संजयः पाण्डवेभ्यो; न मे यथावन्मनसः प्रशान्तिः
सर्वेन्द्रियाण्यप्रकृतिं गतानि; किं वक्ष्यतीत्येव हि मेऽद्य चिन्ता

5.33.13

विदुर उवाच
अभियुक्तं बलवता दुर्बलं हीनसाधनम्
हृतस्वं कामिनं चोरमाविशन्ति प्रजागराः

5.33.14

कच्चिदेतैर्महादोषैर्न स्पृष्टोऽसि नराधिप
कच्चिन्न परवित्तेषु गृध्यन्विपरितप्यसे

5.33.15

धृतराष्ट्र उवाच
श्रोतुमिच्छामि ते धर्म्यं परं नैःश्रेयसं वचः
अस्मिन्राजर्षिवंशे हि त्वमेकः प्राज्ञसंमतः

5.33.16

विदुर उवाच
निषेवते प्रशस्तानि निन्दितानि न सेवते
अनास्तिकः श्रद्दधान एतत्पण्डितलक्षणम्

5.33.17

क्रोधो हर्षश्च दर्पश्च ह्रीस्तम्भो मान्यमानिता
यमर्थान्नापकर्षन्ति स वै पण्डित उच्यते

5.33.18

यस्य कृत्यं न जानन्ति मन्त्रं वा मन्त्रितं परे
कृतमेवास्य जानन्ति स वै पण्डित उच्यते

5.33.19

यस्य कृत्यं न विघ्नन्ति शीतमुष्णं भयं रतिः
समृद्धिरसमृद्धिर्वा स वै पण्डित उच्यते

5.33.20

यस्य संसारिणी प्रज्ञा धर्मार्थावनुवर्तते
कामादर्थं वृणीते यः स वै पण्डित उच्यते

5.33.21

यथाशक्ति चिकीर्षन्ति यथाशक्ति च कुर्वते
न किंचिदवमन्यन्ते पण्डिता भरतर्षभ

5.33.22

क्षिप्रं विजानाति चिरं शृणोति; विज्ञाय चार्थं भजते न कामात्
नासंपृष्टो व्युपयुङ्क्ते परार्थे; तत्प्रज्ञानं प्रथमं पण्डितस्य

5.33.23

नाप्राप्यमभिवाञ्छन्ति नष्टं नेच्छन्ति शोचितुम्
आपत्सु च न मुह्यन्ति नराः पण्डितबुद्धयः

5.33.24

निश्चित्य यः प्रक्रमते नान्तर्वसति कर्मणः
अवन्ध्यकालो वश्यात्मा स वै पण्डित उच्यते

5.33.25

आर्यकर्मणि रज्यन्ते भूतिकर्माणि कुर्वते
हितं च नाभ्यसूयन्ति पण्डिता भरतर्षभ

5.33.26

न हृष्यत्यात्मसंमाने नावमानेन तप्यते
गाङ्गो ह्रद इवाक्षोभ्यो यः स पण्डित उच्यते

5.33.27

तत्त्वज्ञः सर्वभूतानां योगज्ञः सर्वकर्मणाम्
उपायज्ञो मनुष्याणां नरः पण्डित उच्यते

5.33.28

प्रवृत्तवाक्चित्रकथ ऊहवान्प्रतिभानवान्
आशु ग्रन्थस्य वक्ता च स वै पण्डित उच्यते

5.33.29

श्रुतं प्रज्ञानुगं यस्य प्रज्ञा चैव श्रुतानुगा
असंभिन्नार्यमर्यादः पण्डिताख्यां लभेत सः

5.33.30

अश्रुतश्च समुन्नद्धो दरिद्रश्च महामनाः
अर्थांश्चाकर्मणा प्रेप्सुर्मूढ इत्युच्यते बुधैः

5.33.31

स्वमर्थं यः परित्यज्य परार्थमनुतिष्ठति
मिथ्या चरति मित्रार्थे यश्च मूढः स उच्यते

5.33.32

अकामान्कामयति यः कामयानान्परिद्विषन्
बलवन्तं च यो द्वेष्टि तमाहुर्मूढचेतसम्

5.33.33

अमित्रं कुरुते मित्रं मित्रं द्वेष्टि हिनस्ति च
कर्म चारभते दुष्टं तमाहुर्मूढचेतसम्

5.33.34

संसारयति कृत्यानि सर्वत्र विचिकित्सते
चिरं करोति क्षिप्रार्थे स मूढो भरतर्षभ

5.33.35

अनाहूतः प्रविशति अपृष्टो बहु भाषते
विश्वसत्यप्रमत्तेषु मूढचेता नराधमः

5.33.36

परं क्षिपति दोषेण वर्तमानः स्वयं तथा
यश्च क्रुध्यत्यनीशः सन्स च मूढतमो नरः

5.33.37

आत्मनो बलमज्ञाय धर्मार्थपरिवर्जितम्
अलभ्यमिच्छन्नैष्कर्म्यान्मूढबुद्धिरिहोच्यते

5.33.38

अशिष्यं शास्ति यो राजन्यश्च शून्यमुपासते
कदर्यं भजते यश्च तमाहुर्मूढचेतसम्

5.33.39

अर्थं महान्तमासाद्य विद्यामैश्वर्यमेव वा
विचरत्यसमुन्नद्धो यः स पण्डित उच्यते

5.33.40

एकः संपन्नमश्नाति वस्ते वासश्च शोभनम्
योऽसंविभज्य भृत्येभ्यः को नृशंसतरस्ततः

5.33.41

एकः पापानि कुरुते फलं भुङ्क्ते महाजनः
भोक्तारो विप्रमुच्यन्ते कर्ता दोषेण लिप्यते

5.33.42

एकं हन्यान्न वा हन्यादिषुर्मुक्तो धनुष्मता
बुद्धिर्बुद्धिमतोत्सृष्टा हन्याद्राष्ट्रं सराजकम्

5.33.43

एकया द्वे विनिश्चित्य त्रींश्चतुर्भिर्वशे कुरु
पञ्च जित्वा विदित्वा षट्सप्त हित्वा सुखी भव

5.33.44

एकं विषरसो हन्ति शस्त्रेणैकश्च वध्यते
सराष्ट्रं सप्रजं हन्ति राजानं मन्त्रविस्रवः

5.33.45

एकः स्वादु न भुञ्जीत एकश्चार्थान्न चिन्तयेत्
एको न गच्छेदध्वानं नैकः सुप्तेषु जागृयात्

5.33.46

एकमेवाद्वितीयं तद्यद्राजन्नावबुध्यसे
सत्यं स्वर्गस्य सोपानं पारावारस्य नौरिव

5.33.47

एकः क्षमावतां दोषो द्वितीयो नोपलभ्यते
यदेनं क्षमया युक्तमशक्तं मन्यते जनः

5.33.48

एको धर्मः परं श्रेयः क्षमैका शान्तिरुत्तमा
विद्यैका परमा दृष्टिरहिंसैका सुखावहा

5.33.49

द्वाविमौ ग्रसते भूमिः सर्पो बिलशयानिव
राजानं चाविरोद्धारं ब्राह्मणं चाप्रवासिनम्

5.33.50

द्वे कर्मणी नरः कुर्वन्नस्मिँल्लोके विरोचते
अब्रुवन्परुषं किंचिदसतो नार्थयंस्तथा

5.33.51

द्वाविमौ पुरुषव्याघ्र परप्रत्ययकारिणौ
स्त्रियः कामितकामिन्यो लोकः पूजितपूजकः

5.33.52

द्वाविमौ कण्टकौ तीक्ष्णौ शरीरपरिशोषणौ
यश्चाधनः कामयते यश्च कुप्यत्यनीश्वरः

5.33.53

द्वाविमौ पुरुषौ राजन्स्वर्गस्योपरि तिष्ठतः
प्रभुश्च क्षमया युक्तो दरिद्रश्च प्रदानवान्

5.33.54

न्यायागतस्य द्रव्यस्य बोद्धव्यौ द्वावतिक्रमौ
अपात्रे प्रतिपत्तिश्च पात्रे चाप्रतिपादनम्

5.33.55

त्रयो न्याया मनुष्याणां श्रूयन्ते भरतर्षभ
कनीयान्मध्यमः श्रेष्ठ इति वेदविदो विदुः

5.33.56

त्रिविधाः पुरुषा राजन्नुत्तमाधममध्यमाः
नियोजयेद्यथावत्तांस्त्रिविधेष्वेव कर्मसु

5.33.57

त्रय एवाधना राजन्भार्या दासस्तथा सुतः
यत्ते समधिगच्छन्ति यस्य ते तस्य तद्धनम्

5.33.58

चत्वारि राज्ञा तु महाबलेन; वर्ज्यान्याहुः पण्डितस्तानि विद्यात्
अल्पप्रज्ञैः सह मन्त्रं न कुर्या;न्न दीर्घसूत्रैरलसैश्चारणैश्च

5.33.59

चत्वारि ते तात गृहे वसन्तु; श्रियाभिजुष्टस्य गृहस्थधर्मे
वृद्धो ज्ञातिरवसन्नः कुलीनः; सखा दरिद्रो भगिनी चानपत्या

5.33.60

चत्वार्याह महाराज सद्यस्कानि बृहस्पतिः
पृच्छते त्रिदशेन्द्राय तानीमानि निबोध मे

5.33.61

देवतानां च संकल्पमनुभावं च धीमताम्
विनयं कृतविद्यानां विनाशं पापकर्मणाम्

5.33.62

पञ्चाग्नयो मनुष्येण परिचर्याः प्रयत्नतः
पिता माताग्निरात्मा च गुरुश्च भरतर्षभ

5.33.63

पञ्चैव पूजयँल्लोके यशः प्राप्नोति केवलम्
देवान्पितॄन्मनुष्यांश्च भिक्षूनतिथिपञ्चमान्

5.33.64

पञ्च त्वानुगमिष्यन्ति यत्र यत्र गमिष्यसि
मित्राण्यमित्रा मध्यस्था उपजीव्योपजीविनः

5.33.65

पञ्चेन्द्रियस्य मर्त्यस्य छिद्रं चेदेकमिन्द्रियम्
ततोऽस्य स्रवति प्रज्ञा दृतेः पादादिवोदकम्

5.33.66

षड्दोषाः पुरुषेणेह हातव्या भूतिमिच्छता
निद्रा तन्द्री भयं क्रोध आलस्यं दीर्घसूत्रता

5.33.67

षडिमान्पुरुषो जह्याद्भिन्नां नावमिवार्णवे
अप्रवक्तारमाचार्यमनधीयानमृत्विजम्

5.33.68

अरक्षितारं राजानं भार्यां चाप्रियवादिनीम्
ग्रामकामं च गोपालं वनकामं च नापितम्

5.33.69

षडेव तु गुणाः पुंसा न हातव्याः कदाचन
सत्यं दानमनालस्यमनसूया क्षमा धृतिः

5.33.70

षण्णामात्मनि नित्यानामैश्वर्यं योऽधिगच्छति
न स पापैः कुतोऽनर्थैर्युज्यते विजितेन्द्रियः

5.33.71

षडिमे षट्सु जीवन्ति सप्तमो नोपलभ्यते
चोराः प्रमत्ते जीवन्ति व्याधितेषु चिकित्सकाः

5.33.72

प्रमदाः कामयानेषु यजमानेषु याजकाः
राजा विवदमानेषु नित्यं मूर्खेषु पण्डिताः

5.33.73

सप्त दोषाः सदा राज्ञा हातव्या व्यसनोदयाः
प्रायशो यैर्विनश्यन्ति कृतमूलाश्च पार्थिवाः

5.33.74

स्त्रियोऽक्षा मृगया पानं वाक्पारुष्यं च पञ्चमम्
महच्च दण्डपारुष्यमर्थदूषणमेव च

5.33.75

अष्टौ पूर्वनिमित्तानि नरस्य विनशिष्यतः
ब्राह्मणान्प्रथमं द्वेष्टि ब्राह्मणैश्च विरुध्यते

5.33.76

ब्राह्मणस्वानि चादत्ते ब्राह्मणांश्च जिघांसति
रमते निन्दया चैषां प्रशंसां नाभिनन्दति

5.33.77

नैतान्स्मरति कृत्येषु याचितश्चाभ्यसूयति
एतान्दोषान्नरः प्राज्ञो बुद्ध्या बुद्ध्वा विवर्जयेत्

5.33.78

अष्टाविमानि हर्षस्य नवनीतानि भारत
वर्तमानानि दृश्यन्ते तान्येव सुसुखान्यपि

5.33.79

समागमश्च सखिभिर्महांश्चैव धनागमः
पुत्रेण च परिष्वङ्गः संनिपातश्च मैथुने

5.33.80

समये च प्रियालापः स्वयूथेषु च संनतिः
अभिप्रेतस्य लाभश्च पूजा च जनसंसदि

5.33.81

नवद्वारमिदं वेश्म त्रिस्थूणं पञ्चसाक्षिकम्
क्षेत्रज्ञाधिष्ठितं विद्वान्यो वेद स परः कविः

5.33.82

दश धर्मं न जानन्ति धृतराष्ट्र निबोध तान्
मत्तः प्रमत्त उन्मत्तः श्रान्तः क्रुद्धो बुभुक्षितः

5.33.83

त्वरमाणश्च भीरुश्च लुब्धः कामी च ते दश
तस्मादेतेषु भावेषु न प्रसज्जेत पण्डितः

5.33.84

अत्रैवोदाहरन्तीममितिहासं पुरातनम्
पुत्रार्थमसुरेन्द्रेण गीतं चैव सुधन्वना

5.33.85

यः काममन्यू प्रजहाति राजा; पात्रे प्रतिष्ठापयते धनं च
विशेषविच्छ्रुतवान्क्षिप्रकारी; तं सर्वलोकः कुरुते प्रमाणम्

5.33.86

जानाति विश्वासयितुं मनुष्या;न्विज्ञातदोषेषु दधाति दण्डम्
जानाति मात्रां च तथा क्षमां च; तं तादृशं श्रीर्जुषते समग्रा

5.33.87

सुदुर्बलं नावजानाति कंचि;द्युक्तो रिपुं सेवते बुद्धिपूर्वम्
न विग्रहं रोचयते बलस्थैः; काले च यो विक्रमते स धीरः

5.33.88

प्राप्यापदं न व्यथते कदाचि;दुद्योगमन्विच्छति चाप्रमत्तः
दुःखं च काले सहते जितात्मा; धुरंधरस्तस्य जिताः सपत्नाः

5.33.89

अनर्थकं विप्रवासं गृहेभ्यः; पापैः संधिं परदाराभिमर्शम्
दम्भं स्तैन्यं पैशुनं मद्यपानं; न सेवते यः स सुखी सदैव

5.33.90

न संरम्भेणारभतेऽर्थवर्ग;माकारितः शंसति तथ्यमेव
न मात्रार्थे रोचयते विवादं; नापूजितः कुप्यति चाप्यमूढः

5.33.91

न योऽभ्यसूयत्यनुकम्पते च; न दुर्बलः प्रातिभाव्यं करोति
नात्याह किंचित्क्षमते विवादं; सर्वत्र तादृग्लभते प्रशंसाम्

5.33.92

यो नोद्धतं कुरुते जातु वेषं; न पौरुषेणापि विकत्थतेऽन्यान्
न मूर्च्छितः कटुकान्याह किंचि;त्प्रियं सदा तं कुरुते जनोऽपि

5.33.93

न वैरमुद्दीपयति प्रशान्तं; न दर्पमारोहति नास्तमेति
न दुर्गतोऽस्मीति करोति मन्युं; तमार्यशीलं परमाहुरग्र्यम्

5.33.94

न स्वे सुखे वै कुरुते प्रहर्षं; नान्यस्य दुःखे भवति प्रतीतः
दत्त्वा न पश्चात्कुरुतेऽनुतापं; न कत्थते सत्पुरुषार्यशीलः

5.33.95

देशाचारान्समयाञ्जातिधर्मा;न्बुभूषते यस्तु परावरज्ञः
स तत्र तत्राधिगतः सदैव; महाजनस्याधिपत्यं करोति

5.33.96

दम्भं मोहं मत्सरं पापकृत्यं; राजद्विष्टं पैशुनं पूगवैरम्
मत्तोन्मत्तैर्दुर्जनैश्चापि वादं; यः प्रज्ञावान्वर्जयेत्स प्रधानः

5.33.97

दमं शौचं दैवतं मङ्गलानि; प्रायश्चित्तं विविधाँल्लोकवादान्
एतानि यः कुरुते नैत्यकानि; तस्योत्थानं देवता राधयन्ति

5.33.98

समैर्विवाहं कुरुते न हीनैः; समैः सख्यं व्यवहारं कथाश्च
गुणैर्विशिष्टांश्च पुरोदधाति; विपश्चितस्तस्य नयाः सुनीताः

5.33.99

मितं भुङ्क्ते संविभज्याश्रितेभ्यो; मितं स्वपित्यमितं कर्म कृत्वा
ददात्यमित्रेष्वपि याचितः सं;स्तमात्मवन्तं प्रजहत्यनर्थाः

5.33.100

चिकीर्षितं विप्रकृतं च यस्य; नान्ये जनाः कर्म जानन्ति किंचित्
मन्त्रे गुप्ते सम्यगनुष्ठिते च; स्वल्पो नास्य व्यथते कश्चिदर्थः

5.33.101

यः सर्वभूतप्रशमे निविष्टः; सत्यो मृदुर्दानकृच्छुद्धभावः
अतीव संज्ञायते ज्ञातिमध्ये; महामणिर्जात्य इव प्रसन्नः

5.33.102

य आत्मनापत्रपते भृशं नरः; स सर्वलोकस्य गुरुर्भवत्युत
अनन्ततेजाः सुमनाः समाहितः; स्वतेजसा सूर्य इवावभासते

5.33.103

वने जाताः शापदग्धस्य राज्ञः; पाण्डोः पुत्राः पञ्च पञ्चेन्द्रकल्पाः
त्वयैव बाला वर्धिताः शिक्षिताश्च; तवादेशं पालयन्त्याम्बिकेय

5.33.104

प्रदायैषामुचितं तात राज्यं; सुखी पुत्रैः सहितो मोदमानः
न देवानां नापि च मानुषाणां; भविष्यसि त्वं तर्कणीयो नरेन्द्र

Translation — Kisari Mohan Ganguli

"Vaisampayana said, 'King Dhritarashtra endued with great wisdom (then) said to the orderly-in-waiting, 'I desire to see Vidura. Bring him here without delay.' Despatched by Dhritarashtra, the messenger went to Kshatri and said, 'O thou of great wisdom, our lord the mighty king desireth to see thee.' Thus addressed, Vidura (set out and) coming to the palace, spoke unto the orderly, 'Apprise Dhritarashtra of my arrival.' Thereupon the orderly went to Dhritarashtra, and said, O, foremost of kings, Vidura is here at thy command. He wisheth to behold thy feet.

[paragraph continues] Command me as to what he is to do.' Thereupon Dhritarashtra said, 'Let Vidura of great wisdom and foresight enter. I am never unwilling or unprepared to see Vidura.' The orderly then went out and spoke unto Vidura, 'O Kshatri, enter the inner apartments of the wise king. The king says that he is never unwilling to see thee.'

"Vaisampayana continued, 'Having entered Dhritarashtra's chamber, Vidura said with joined hands unto that ruler of men who was then plunged in thought, 'O thou of great wisdom, I am Vidura, arrived here at thy command. If there is anything to be done, here I am, command me!'

"Dhritarashtra said, 'O Vidura, Sanjaya hath come back. He hath gone away after rebuking me. Tomorrow he will deliver, in the midst of the court, Ajatasatru's message. I have not been able today to ascertain what the message is of the Kuru hero. Therefore, my body is burning, and that hath produced sleeplessness. Tell us what may be good for a person that is sleepless and burning. Thou art, O child, versed in both religion and profit. Ever since, Sanjaya hath returned from the Pandavas, my heart knoweth no peace. Filled with anxiety about what he may deliver, all my senses have been disordered'.

"Vidura said, 'Sleeplessness overtaketh thief, a lustful person, him that hath lost all his wealth, him that hath failed to achieve success, and him also that is weak and hath been attacked by a strong person. I hope, O king, that none of these grave calamities have overtaken thee. I hope, thou dost not grieve, coveting the wealth of others.'

"Dhritarashtra said, 'I desire to hear from thee words that are beneficial and fraught with high morality. In this race of royal Rishis thou alone art reverenced by the wise.' Vidura replied, 'King (Yudhishthira), graced with every virtue, is worthy of being the sovereign of the three worlds; yet, O Dhritarashtra, however worthy of being kept by thy side, he was exiled by thee. Thou art, however, possessed of qualities which are thy very reverse of those possessed by him. Although virtuous and versed in morality, thou hast yet no right to a share in the kingdom owing to thy loss of sight. In consequence of his inoffensiveness and kindness, his righteousness, love of truth and energy, and his remembering the reverence that is due to thee, Yudhishthira patiently bears innumerable wrongs. Having bestowed on Duryodhana and Suvala's son and Karna, and Dussasana the management of the empire, how canst thou hope for prosperity? He that is not served from the high ends of life by the aid of self-knowledge, exertion, forbearance and steadiness in virtue, is called wise. These again are the marks of a wise man, viz., adherence to acts, worthy of praise and rejection of what is blamable, faith, and reverence. He whom neither anger nor joy, nor pride, nor false modesty, nor stupefaction, nor vanity, can draw away from the high ends of life, is considered as wise. He whose intended acts, and proposed counsels remain concealed from foes, and whose acts become known only after they have been done, is considered wise. He whose

proposed actions are never obstructed by heat or cold, fear of attachment, prosperity or adversity, is considered wise. He whose judgment dissociated from desire, followeth both virtue and profit, and who disregarding pleasure chooseth such ends as are serviceable in both worlds, is considered wise. They that exert to the best of their might, and act also to the best of their might, and disregard nothing as insignificant, are called wise. He that understandeth quickly, listeneth patiently, pursueth his objects with judgment and not from desire and spendeth not his breath on the affairs of others without being asked, is said to possess the foremost mark of wisdom. They that do not strive for objects that are unattainable, that do not grieve for what is lost and gone, that do not suffer their minds to be clouded amid calamities, are regarded to possess intellects endued with wisdom. He who striveth, having commenced anything, till it is completed, who never wasteth his time, and who hath his soul under control, is regarded wise. They that are wise, O bull of the Bharata race, always delight in honest deeds, do what tendeth to their happiness and prosperity, and never sneer at what is good. He who exulteth not at honours, and grieveth not at slights, and remaineth cool and unagitated like a lake in the course of Ganga, is reckoned as wise. That man who knoweth the nature of all creatures (viz., that everything is subject to destruction), who is cognisant also of the connections of all acts, and who is proficient in the knowledge of the means that men may resort to (for attaining their objects), is reckoned as wise. He who speaketh boldly, can converse on various subjects, knoweth the science of argumentation, possesseth genius, and can interpret the meaning of what is writ in books, is reckoned as wise. He whose studies are regulated by reason, and whose reason followeth the scriptures, and who never abstaineth from paying respect to those that are good, is called a wise man. He, on the other hand, who is ignorant of scripture yet vain, poor yet proud, and who resorteth to unfair means for the acquisition of his objects, is a fool. He who, forsaking his own, concerneth himself with the objects of others, and who practiseth deceitful means for serving his friends, is called a fool. He who wisheth for those things that should not be desired, and forsaketh those that may legitimately be desired, and who beareth malice to those that are powerful, is regarded to be a foolish soul. He who regardeth his foe as his friend, who hateth and beareth malice to his friend, and who committeth wicked deeds, is said to be a person of foolish soul. O bull of the Bharata race, he who divulgeth his projects, doubteth in all things, and spendeth a long time in doing what requireth a short time, is a fool. He who doth not perform the Sraddha for the Pitris, nor worshippeth the deities, nor acquireth noble-minded friends, is said to be a person of foolish soul. That worst of men who entereth a place uninvited, and talketh much without being asked, and reposeth trust on untrustworthy wights, is a fool. That man who being himself guilty casteth the blame on others, and who though impotent giveth vent to anger, is the most

foolish of men. That man, who, without knowing his own strength and dissociated from both virtue and profit, desireth an object difficult of acquisition, without again adopting adequate means, is said to be destitute of intelligence. O king, he who punisheth one that is undeserving of punishment, payeth homage to persons without their knowledge, and waiteth upon misers, is said to be of little sense. But he that, having attained immense wealth and prosperity or acquired (vast) learning, doth not bear himself haughtily, is reckoned as wise. Who, again, is more heartless than he, who, though possessed of affluence, eateth himself and weareth excellent robes himself without distributing his wealth among his dependents? While one person committeth sins, many reap the advantage resulting therefrom; (yet in the end) it is the doer alone to whom the sin attacheth while those that enjoy the fruit escape unhurt. When a bowman shooteth an arrow, he may or may not succeed in slaying even a single person, but when an intelligent individual applieth his intelligence (viciously); it may destroy an entire kingdom with the king. Discriminating the two by means of the one, bring under thy subjection the three by means of four, and also conquering the five and knowing the six, and abstaining from the seven, be happy. Poison slayeth but one person, and a weapon also but one; wicked counsels, however, destroy an entire kingdom with king and subject. Alone one should not partake of any savoury viand, nor alone reflect on concerns of profit, nor alone go upon a journey, nor alone remain awake among sleeping companions. That Being who is One without a second, and whom, O king, thou hast not been able to comprehend, is Truth's self, and the Way to heaven, even like a boat in the ocean. There is one only defect in forgiving persons, and not another; that defect is that people take a forgiving person to be weak. That defect, however, should not be taken into consideration, for forgiveness is a great power. Forgiveness is a virtue of the weak, and an ornament of the strong. Forgiveness subdueth (all) in this world; what is there that forgiveness cannot achieve? What can a wicked person do unto him who carrieth the sabre of forgiveness in his hand? Fire falling on a grassless ground is extinguished of itself. And unforgiving individual defileth himself with many enormities. Righteousness is the one highest good; and forgiveness is the one supreme peace; knowledge is one supreme contentment; and benevolence, one sole happiness. Even as a serpent devoureth animals living in holes, the earth devoureth these two, viz., a king who is incompetent to fight, and a Brahmana who doth not sojourn to holy places. A man may attain renown in this world by doing two things, viz., by refraining from harsh speech, and by disregarding those that are wicked. O tiger among men, these two have not a will of their own, viz., those women who covet men simply because the latter are coveted by others of their sex, and that person who worships another simply because the latter is worshipped by others. These two are like sharp thorns afflicting the body, viz., the desires of a poor man, and the anger

of the impotent. These two persons never shine because of their incompatible acts, viz., a householder without exertion, and a beggar busied in schemes. These two, O king, live (as it were) in a region higher than heaven itself, viz., a man of power endued with forgiveness, and poor man that is charitable. Of things honestly got, these two must be looked upon as misuse, viz., making gifts to the unworthy and refusing the worthy. These two should be thrown into the water, tightly binding weights to their necks, viz., a wealthy man that doth not give away, and a poor man that is proud. These two, O tiger among men, can pierce the orb itself of the sun, viz., a mendicant accomplished in yoga, and a warrior that hath fallen in open fight. O bull of the Bharata race, persons versed in the Vedas have said that men's means are good, middling, and bad. Men also, O king, are good, indifferent, and bad. They should, therefore, be respectively employed in that kind of work for which they may be fit. These three, O king, cannot have wealth of their own, viz., the wife, the slave, and the son, and whatever may be earned by them would be his to whom they belong. Great fear springeth from these three crimes, viz., theft of other's property, outrage on other's wives, and breach with friend. These three, besides, being destructive to one's own self, are the gates of hell, viz., lust, anger, and covetousness. Therefore, every one should renounce them. These three should never be forsaken even in imminent danger, viz., a follower, one who seeks protection, saying,--I am thine,--and lastly one who hath come to your abode. Verily, O Bharata, liberating a foe from distress, alone amounteth in point of merit, to these three taken together, viz., conferring a boon, acquiring a kingdom, and obtaining a son. Learned men have declared that a king, although powerful, should never consult with these four, viz., men of small sense, men that are procrastinating, men that are indolent, and men that are flatterers. O sire, crowned with prosperity and leading the life of a householder, let these four dwell with thee, viz., old consanguineous, relatives, high-born persons fallen into adversity, poor friends, and issueless sisters. On being asked by the chief of the celestials, Vrihaspati, O mighty king declared four things capable of fructifying or occurring within a single day, viz., the resolve of the gods, the comprehensions of intelligent persons, the humility of learned men, and the destruction of the sinful. These four that are calculated to remove fear, bring on fear when they are improperly performed, viz., the Agni-hotra, the vow of silence, study, and sacrifice (in general). O bull of the Bharata race, these five fires, should be worshipped with regard by a person, viz., father, mother, fire (proper), soul and preceptor. By serving these five, men attain great fame in this world, viz., the gods, the Pitris, men, beggars, and guests. These five follow thee wherever thou goest, viz., friends, foes, those that are indifferent, dependants, and those that are entitled to maintenance. Of the five senses beholding to man, if one springeth a leak, then from that single hole runneth out all his intelligence, even like water running

out from a perforated leathern vessel. The six faults should be avoided by a person who wisheth to attain prosperity, viz., sleep, drowsiness, fear, anger, indolence and procrastination. These six should be renounced like a splitting vessel in the sea, viz., a preceptor that cannot expound the scriptures, a priest that is illiterate, a king that is unable to protect, a wife that speaketh disagreeable words, a cow-herd that doth not wish to go to the fields, and a barber that wisheth to renounce a village for the woods. Verily, those six qualities should never be forsaken by men, viz., truth, charity, diligence, benevolence, forgiveness and patience. These six are instantly destroyed, if neglected, viz., kine, service, agriculture, a wife, learning, and the wealth of a Sudra. These six forget those who have bestowed obligations on them, viz., educated disciples, their preceptors; married persons, their mothers; persons whose desires have been gratified, women; they who have achieved success, they who had rendered aid; they who have crossed a river, the boat (that carried them over); and patients that have been cured, their physicians. Health, unindebtedness, living at home, companionship with good men, certainty as regards the means of livelihood, and living without fear, these six. O king, conduce to the happiness of men. These six are always miserable, viz., the envious, the malicious, the discontented, the irascible, the ever-suspicious, and those depending upon the fortunes of others. These six, O king, comprise the happiness of men, viz., acquirement of wealth, uninterrupted health, a beloved and a sweet-speeched wife, an obedient son, and knowledge that is lucrative. He that succeedeth in gaining the mastery over the six that are always present in the human heart, being thus the master of his senses, never committeth sin, and therefore suffereth calamity. These six may be seen to subsist upon other six, viz., thieves, upon persons that are careless; physicians, on persons that are ailing; women, upon persons suffering from lust; priests, upon them that sacrifice; a king, upon persons that quarrel; and lastly men of learning, upon them that are without it. A king should renounce these seven faults that are productive of calamity, inasmuch as they are able to effect the ruin of even monarchs firmly established; these are women, dice, hunting, drinking, harshness of speech, severity of punishment, and misuse of wealth. These eight are the immediate indications of a man destined to destruction, viz., hating the Brahmanas, disputes with Brahmanas, appropriation of a Brahmana's possessions, taking the life of Brahmana, taking a pleasure in reviling Brahmanas, grieving to hear the praises of Brahmanas, forgetting them on ceremonious occasions, and giving vent to spite when they ask for anything. These transgressions a wise man should understand, and understanding, eschew. These eight, O Bharata, are the very cream of happiness, and these only are attainable here, viz., meeting with friends, accession of immense wealth, embracing a son, union for intercourse, conversation with friends in proper times, the advancement of persons belong to one's own party, the acquisition of what had been anticipated, and

respect in society. These eight qualities glorify a man, viz., wisdom, high birth, self-restraint, learning, prowess, moderation in speech gift according to one's power, and gratitude. This house hath nine doors, three pillars, and five witnesses. It is presided over by the soul. That learned man who knoweth all this is truly wise. O Dhritarashtra, these ten do not know what virtue is viz., the intoxicated, inattentive, the raving, the fatigued, the angry, the starving, the hasty, the covetous, the frightened, and the lustful. Therefore, he that is wise must eschew the company of these. In this connection is cited the old story about what transpired between Suyodhana and (Prahlada), the chief of the Asuras in relation to the latter's son. That king who renounceth lust and anger, who bestoweth wealth upon proper recipients, and is discriminating, learned, and active, is regarded as an authority of all men. Great prosperity attends upon that king who knoweth how to inspire confidence in others, who inflicteth punishment on those whose guilt hath been proved, who is acquainted with the proper measure of punishment, and who knoweth when mercy is to be shown. He is a wise person who doth not disregard even a weak foe; who proceeds with intelligence in respect of a foe, anxiously watching for an opportunity; who doth not desire hostilities with persons stronger than himself; and who displayeth his prowess in season. That illustrious person who doth not grieve when a calamity hath already come upon him, who exerteth with all his senses collected, and who patiently beareth misery in season, is certainly the foremost of persons, and all his foes are vanquished. He who doth not live away from hope uselessly, who doth not make friends with sinful persons, who never outrageth another's wife, who never betrayeth arrogance, and who never committeth a theft or showeth ingratitude or indulgeth in drinking is always happy. He who never boastfully striveth to attain the three objects of human pursuit, who when asked, telleth the truth, who quarreleth not even for the sake of friends, and who never becometh angry though slighted, is reckoned as wise. He who beareth not malice towards others but is kind to all, who being weak disputeth not with others, who speaketh not arrogantly, and forgeteth a quarrel, is praised everywhere. That man who never assumeth a haughty mien, who never censureth others praising himself the while, and never addresseth harsh words to others for getting himself, is ever loved by all. He who raketh not up old hostilities, who behaveth neither arrogantly nor with too much humility, and who even when distressed never committeth an improper act, is considered by respectable men a person of good conduct. He who exulteth not at his own happiness, nor delighteth in another's misery, and who repenteth not after having made a gift, is said to be a man of good nature and conduct. He who desireth to obtain a knowledge of the customs of different countries, and also the languages of different nations, and of the usages of different orders of men, knoweth at once all that is high and low; and wherever he may go, he is sure to gain an ascendancy over even

those that are glad. The intelligent man who relinquisheth pride, folly, insolence, sinful acts, disloyalty towards the king, crookedness of behaviour, enmity with many, and also quarrels with men that are drunk, mad and wicked, is the foremost of his species. The very gods bestow prosperity upon him who daily practiseth self-restraint, purification, auspicious rites, worship of the gods, expiatory ceremonies, and other rites of universal observance. The acts of that learned man are well-conceived, and well-applied who formeth matrimonial alliances with persons of equal positions and not with those that are inferior, who placeth those before him that are more qualified, and who talketh, behaveth and maketh friendships with persons of equal position. He who eateth frugally after dividing the food amongst his dependants, who sleepeth little after working much, and who, when solicited giveth away even unto his foes, hath his soul under control, and calamities always keep themselves aloof from him. He whose counsels are well-kept and well-carried out into practice, and whose acts in consequence thereof are never known by others to injure men, succeedeth in securing even his most trifling objects. He who is intent upon abstaining from injury to all creatures, who is truthful, gentle, charitable, and pure in mind, shineth greatly among his kinsmen like a precious gem of the purest ray having its origin in an excellent mine. That man who feeleth shame even though his faults be not known to any save himself, is highly honoured among all men. Possessed of a pure heart and boundless energy and abstracted within himself, he shineth in consequence of his energy like the very sun. King Pandu consumed by a (Brahmana's) curse, had five sons born unto him in the woods that are like five Indras. O son of Ambika, thou hast brought up those children and taught them everything. They are obedient to thy commands. Giving them back their just share of the kingdom, O sire, filled with joy, be thou happy with thy sons. Then, O monarch, thou shalt inspire confidence in both the gods and men.'"

5.34.1

धृतराष्ट्र उवाच
जाग्रतो दह्यमानस्य यत्कार्यमनुपश्यसि
तद्ब्रूहि त्वं हि नस्तात धर्मार्थकुशलः शुचिः

5.34.2

त्वं मां यथावद्विदुर प्रशाधि; प्रज्ञापूर्वं सर्वमजातशत्रोः
यन्मन्यसे पथ्यमदीनसत्त्व; श्रेयस्करं ब्रूहि तद्वै कुरूणाम्

5.34.3

पापाशङ्की पापमेवानुपश्य;न्पृच्छामि त्वां व्याकुलेनात्मनाहम्
कवे तन्मे ब्रूहि सर्वं यथाव;न्मनीषितं सर्वमजातशत्रोः

5.34.4

विदुर उवाच
शुभं वा यदि वा पापं द्वेष्यं वा यदि वा प्रियम्
अपृष्टस्तस्य तद्ब्रूयाद्यस्य नेच्छेत्पराभवम्

5.34.5

तस्माद्वक्ष्यामि ते राजन्भवमिच्छन्कुरून्प्रति
वचः श्रेयस्करं धर्म्यं ब्रुवतस्तन्निबोध मे

5.34.6

मिथ्योपेतानि कर्माणि सिध्येयुर्यानि भारत
अनुपायप्रयुक्तानि मा स्म तेषु मनः कृथाः

5.34.7

तथैव योगविहितं न सिध्येत्कर्म यन्नृप
उपाययुक्तं मेधावी न तत्र ग्लपयेन्मनः

5.34.8

अनुबन्धानवेक्षेत सानुबन्धेषु कर्मसु
संप्रधार्य च कुर्वीत न वेगेन समाचरेत्

5.34.9

अनुबन्धं च संप्रेक्ष्य विपाकांश्चैव कर्मणाम्
उत्थानमात्मनश्चैव धीरः कुर्वीत वा न वा

5.34.10

यः प्रमाणं न जानाति स्थाने वृद्धौ तथा क्षये
कोशे जनपदे दण्डे न स राज्येऽवतिष्ठते

5.34.11

यस्त्वेतानि प्रमाणानि यथोक्तान्यनुपश्यति
युक्तो धर्मार्थयोर्ज्ञाने स राज्यमधिगच्छति

5.34.12

न राज्यं प्राप्तमित्येव वर्तितव्यमसांप्रतम्
श्रियं ह्यविनयो हन्ति जरा रूपमिवोत्तमम्

5.34.13

भक्ष्योत्तमप्रतिच्छन्नं मत्स्यो बडिशमायसम्
रूपाभिपाती ग्रसते नानुबन्धमवेक्षते

5.34.14

यच्छक्यं ग्रसितुं ग्रस्यं ग्रस्तं परिणमेच्च यत्
हितं च परिणामे यत्तदद्यं भूतिमिच्छता

5.34.15

वनस्पतेरपक्वानि फलानि प्रचिनोति यः
स नाप्नोति रसं तेभ्यो बीजं चास्य विनश्यति

5.34.16

यस्तु पक्वमुपादत्ते काले परिणतं फलम्
फलाद्रसं स लभते बीजाच्चैव फलं पुनः

5.34.17

यथा मधु समादत्ते रक्षन्पुष्पाणि षट्पदः
तद्वदर्थान्मनुष्येभ्य आदद्यादविहिंसया

5.34.18

पुष्पं पुष्पं विचिन्वीत मूलच्छेदं न कारयेत्
मालाकार इवारामे न यथाङ्गारकारकः

5.34.19

किं नु मे स्यादिदं कृत्वा किं नु मे स्यादकुर्वतः
इति कर्माणि संचिन्त्य कुर्याद्वा पुरुषो न वा

5.34.20

अनारभ्या भवन्त्यर्थाः केचिन्नित्यं तथागताः
कृतः पुरुषकारोऽपि भवेद्येषु निरर्थकः

5.34.21

कांश्चिदर्थान्नरः प्राज्ञो लघुमूलान्महाफलान्
क्षिप्रमारभते कर्तुं न विघ्नयति तादृशान्

5.34.22

ऋजु पश्यति यः सर्वं चक्षुषानुपिबन्निव
आसीनमपि तूष्णीकमनुरज्यन्ति तं प्रजाः

5.34.23

चक्षुषा मनसा वाचा कर्मणा च चतुर्विधम्
प्रसादयति लोकं यः तं लोकोऽनुप्रसीदति

5.34.24

यस्मात्त्रस्यन्ति भूतानि मृगव्याधान्मृगा इव
सागरान्तामपि महीं लब्ध्वा स परिहीयते

5.34.25

पितृपैतामहं राज्यं प्राप्तवान्स्वेन तेजसा
वायुरभ्रमिवासाद्य भ्रंशयत्यनये स्थितः

5.34.26

धर्ममाचरतो राज्ञः सद्भिश्चरितमादितः
वसुधा वसुसंपूर्णा वर्धते भूतिवर्धनी

5.34.27

अथ संत्यजतो धर्ममधर्मं चानुतिष्ठतः
प्रतिसंवेष्टते भूमिरग्नौ चर्माहितं यथा

5.34.28

य एव यत्नः क्रियते परराष्ट्रावमर्दने
स एव यत्नः कर्तव्यः स्वराष्ट्रपरिपालने

5.34.29

धर्मेण राज्यं विन्देत धर्मेण परिपालयेत्
धर्ममूलां श्रियं प्राप्य न जहाति न हीयते

5.34.30

अप्युन्मत्तात्प्रलपतो बालाच्च परिसर्पतः
सर्वतः सारमादद्यादश्मभ्य इव काञ्चनम्

5.34.31

सुव्याहृतानि सुधियां सुकृतानि ततस्ततः
संचिन्वन्धीर आसीत शिलाहारी शिलं यथा

5.34.32

गन्धेन गावः पश्यन्ति वेदैः पश्यन्ति ब्राह्मणाः
चारैः पश्यन्ति राजानश्चक्षुर्भ्यामितरे जनाः

5.34.33

भूयांसं लभते क्लेशं या गौर्भवति दुर्दुहा
अथ या सुदुहा राजन्नैव तां विनयन्त्यपि

5.34.34

यदतप्तं प्रणमति न तत्संतापयन्त्यपि
यच्च स्वयं नतं दारु न तत्संनामयन्त्यपि

5.34.35

एतयोपमया धीरः संनमेत बलीयसे
इन्द्राय स प्रणमते नमते यो बलीयसे

5.34.36

पर्जन्यनाथाः पशवो राजानो मित्रबान्धवाः
पतयो बान्धवाः स्त्रीणां ब्राह्मणा वेदबान्धवाः

5.34.37

सत्येन रक्ष्यते धर्मो विद्या योगेन रक्ष्यते
मृजया रक्ष्यते रूपं कुलं वृत्तेन रक्ष्यते

5.34.38

मानेन रक्ष्यते धान्यमश्वान्रक्षत्यनुक्रमः
अभीक्ष्णदर्शनाद्गावः स्त्रियो रक्ष्याः कुचेलतः

5.34.39

न कुलं वृत्तहीनस्य प्रमाणमिति मे मतिः
अन्त्येष्वपि हि जातानां वृत्तमेव विशिष्यते

5.34.40

य ईर्ष्युः परवित्तेषु रूपे वीर्ये कुलान्वये
सुखे सौभाग्यसत्कारे तस्य व्याधिरनन्तकः

5.34.41

अकार्यकरणाद्भीतः कार्याणां च विवर्जनात्
अकाले मन्त्रभेदाच्च येन माद्येन्न तत्पिबेत्

5.34.42

विद्यामदो धनमदस्तृतीयोऽभिजनो मदः
एते मदावलिप्तानामेत एव सतां दमाः

5.34.43

असन्तोऽभ्यर्थिताः सद्भिः किंचित्कार्यं कदाचन
मन्यन्ते सन्तमात्मानमसन्तमपि विश्रुतम्

5.34.44

गतिरात्मवतां सन्तः सन्त एव सतां गतिः
असतां च गतिः सन्तो न त्वसन्तः सतां गतिः

5.34.45

जिता सभा वस्त्रवता समाशा गोमता जिता
अध्वा जितो यानवता सर्वं शीलवता जितम्

5.34.46

शीलं प्रधानं पुरुषे तद्यस्येह प्रणश्यति
न तस्य जीवितेनार्थो न धनेन न बन्धुभिः

5.34.47

आढ्यानां मांसपरमं मध्यानां गोरसोत्तरम्
लवणोत्तरं दरिद्राणां भोजनं भरतर्षभ

5.34.48

संपन्नतरमेवान्नं दरिद्रा भुञ्जते सदा
क्षुत्स्वादुतां जनयति सा चाढ्येषु सुदुर्लभा

5.34.49

प्रायेण श्रीमतां लोके भोक्तुं शक्तिर्न विद्यते
दरिद्राणां तु राजेन्द्र अपि काष्ठं हि जीर्यते

5.34.50

अवृत्तिर्भयमन्त्यानां मध्यानां मरणाद्भयम्
उत्तमानां तु मर्त्यानामवमानात्परं भयम्

5.34.51

ऐश्वर्यमदपापिष्ठा मदाः पानमदादयः
ऐश्वर्यमदमत्तो हि नापतित्वा विबुध्यते

5.34.52

इन्द्रियैरिन्द्रियार्थेषु वर्तमानैरनिग्रहैः
तैरयं ताप्यते लोको नक्षत्राणि ग्रहैरिव

5.34.53

यो जितः पञ्चवर्गेण सहजेनात्मकर्शिना
आपदस्तस्य वर्धन्ते शुक्लपक्ष इवोडुराट्

5.34.54

अविजित्य य आत्मानममात्यान्विजिगीषते
अमित्रान्वाजितामात्यः सोऽवशः परिहीयते

5.34.55

आत्मानमेव प्रथमं देशरूपेण यो जयेत्
ततोऽमात्यानमित्रांश्च न मोघं विजिगीषते

5.34.56

वश्येन्द्रियं जितामात्यं धृतदण्डं विकारिषु
परीक्ष्यकारिणं धीरमत्यन्तं श्रीर्निषेवते

5.34.57

रथः शरीरं पुरुषस्य राज;न्नात्मा नियन्तेन्द्रियाण्यस्य चाश्वाः
तैरप्रमत्तः कुशलः सदश्वै;र्दान्तैः सुखं याति रथीव धीरः

5.34.58

एतान्यनिगृहीतानि व्यापादयितुमप्यलम्
अविधेया इवादान्ता हयाः पथि कुसारथिम्

5.34.59

अनर्थमर्थतः पश्यन्नर्थं चैवाप्यनर्थतः
इन्द्रियैः प्रसृतो बालः सुदुःखं मन्यते सुखम्

5.34.60

धर्मार्थौ यः परित्यज्य स्यादिन्द्रियवशानुगः
श्रीप्राणधनदारेभ्य क्षिप्रं स परिहीयते

5.34.61

अर्थानामीश्वरो यः स्यादिन्द्रियाणामनीश्वरः
इन्द्रियाणामनैश्वर्यादैश्वर्याद्भ्रश्यते हि सः

5.34.62

आत्मनात्मानमन्विच्छेन्मनोबुद्धीन्द्रियैर्यतैः
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः

5.34.63

क्षुद्राक्षेणेव जालेन झषावपिहितावुभौ
कामश्च राजन्क्रोधश्च तौ प्रज्ञानं विलुम्पतः

5.34.64

समवेक्ष्येह धर्मार्थौ संभारान्योऽधिगच्छति
स वै संभृतसंभारः सततं सुखमेधते

5.34.65

यः पञ्चाभ्यन्तराञ्शत्रूनविजित्य मतिक्षयान्
जिगीषति रिपूनन्यान्रिपवोऽभिभवन्ति तम्

5.34.66

दृश्यन्ते हि दुरात्मानो वध्यमानाः स्वकर्मभिः
इन्द्रियाणामनीशत्वाद्राजानो राज्यविभ्रमैः

5.34.67

असंत्यागात्पापकृतामपापां;स्तुल्यो दण्डः स्पृशते मिश्रभावात्
शुष्केणार्द्रं दह्यते मिश्रभावा;त्तस्मात्पापैः सह संधिं न कुर्यात्

5.34.68

निजानुत्पततः शत्रून्पञ्च पञ्चप्रयोजनान्
यो मोहान्न निगृह्णाति तमापद्ग्रसते नरम्

5.34.69

अनसूयार्जवं शौचं संतोषः प्रियवादिता
दमः सत्यमनायासो न भवन्ति दुरात्मनाम्

5.34.70

आत्मज्ञानमनायासस्तितिक्षा धर्मनित्यता
वाक्चैव गुप्ता दानं च नैतान्यन्त्येषु भारत

5.34.71

आक्रोशपरिवादाभ्यां विहिंसन्त्यबुधा बुधान्
वक्ता पापमुपादत्ते क्षममाणो विमुच्यते

5.34.72

हिंसा बलमसाधूनां राज्ञां दण्डविधिर्बलम्
शुश्रूषा तु बलं स्त्रीणां क्षमा गुणवतां बलम्

5.34.73

वाक्संयमो हि नृपते सुदुष्करतमो मतः
अर्थवच्च विचित्रं च न शक्यं बहु भाषितुम्

5.34.74

अभ्यावहति कल्याणं विविधा वाक्सुभाषिता
सैव दुर्भाषिता राजन्ननर्थायोपपद्यते

5.34.75

संरोहति शरैर्विद्धं वनं परशुना हतम्
वाचा दुरुक्तं बीभत्सं न संरोहति वाक्क्षतम्

5.34.76

कर्णिनालीकनाराचा निर्हरन्ति शरीरतः
वाक्शल्यस्तु न निर्हर्तुं शक्यो हृदिशयो हि सः

5.34.77

वाक्सायका वदनान्निष्पतन्ति; यैराहतः शोचति रात्र्यहानि
परस्य नामर्मसु ते पतन्ति; तान्पण्डितो नावसृजेत्परेषु

5.34.78

यस्मै देवाः प्रयच्छन्ति पुरुषाय पराभवम्
बुद्धिं तस्यापकर्षन्ति सोऽपाचीनानि पश्यति

5.34.79

बुद्धौ कलुषभूतायां विनाशे प्रत्युपस्थिते
अनयो नयसंकाशो हृदयान्नापसर्पति

5.34.80

सेयं बुद्धिः परीता ते पुत्राणां तव भारत
पाण्डवानां विरोधेन न चैनामवबुध्यसे

5.34.81

राजा लक्षणसंपन्नस्त्रैलोक्यस्यापि यो भवेत्
शिष्यस्ते शासिता सोऽस्तु धृतराष्ट्र युधिष्ठिरः

5.34.82

अतीव सर्वान्पुत्रांस्ते भागधेयपुरस्कृतः
तेजसा प्रज्ञया चैव युक्तो धर्मार्थतत्त्ववित्

5.34.83

आनृशंस्यादनुक्रोशाद्योऽसौ धर्मभृतां वरः
गौरवात्तव राजेन्द्र बहून्क्लेशांस्तितिक्षति

Translation — Kisari Mohan Ganguli

"Dhritarashtra said, 'Tell me what may be done by a person that is sleepless and burning with anxieties, for thou alone amongst us, O child, art versed in both religion and profit. Advise me wisely, O Vidura. O thou of magnanimous heart, tell me what is thou deemest to be beneficial for Ajatasatru and what is productive of good to the Kurus. Apprehending future evils. I look back only on my previous guilt: I ask thee with anxious heart, O learned one, tell me what is exactly in Ajatasatru's mind,'

"Vidura said, 'Even if unasked, one should speak truly, whether his words be good or bad, hateful or pleasing, unto him whose defeat one doth not wish. I shall, therefore, say, O king, what is for the good of the Kurus. I shall say what is both beneficial and consistent with morality. Listen to me. Do not, O Bharata, set the heart upon means of success that are unjust and improper. A man of intelligence must not grieve if any purpose of his doth not succeed, notwithstanding the application of fair and proper means. Before one engageth in an act, one should consider the competence of the agent, the nature of the act itself, and its purpose, for all acts are dependent on these. Considering these one should begin an act, and not take it up on a sudden impulse. He that is wise should either do an act or desist from it fully considering his own ability, the nature of the act, and the consequence also of success. The king who knoweth not proportion or measure as regards territory, gain, loss, treasury, population, and punishment, cannot retain his kingdom long. He, on the other hand, who is acquainted with the measures of these as prescribed in treatises, being necessarily possessed of the knowledge of religion and profit, can retain his kingdom. As the stars are affected by the planets, so is this world affected by the senses, when they are directed, uncontrolled, to their respective objects. Like the moon during the lighted fortnight, calamities increase in respect of him who is vanquished by the five senses in their natural state, which ever lead him towards various acts. He who wisheth to control his counsellors before controlling his own self, or to subdue his adversaries before controlling his counsellors, at last succumbs deprived of strength. He, therefore, who first subdueth his own self regarding it as a foe, never faileth to subdue his counsellors and adversaries at last. Great prosperity waiteth upon him who hath subdued his senses, or controlled his soul, or who is capable of punishing all offenders, or who acteth with judgment or who is blessed with patience. One's body, O king, is one's car; the soul within is the driver; and the senses are its steeds. Drawn by those excellent steeds, when well-trained, he that is wise, pleasantly performeth the journey of life, and awake in peace. The horses that are unbroken and incapable of being controlled, always lead an unskilful driver to destruction in the course of the journey; so one's senses, unsubdued, lead only to destruction. The inexperienced wight, who, led by this unsubdued senses, hopeth to extract evil from good and good from evil, necessarily confoundeth misery with happiness. He, who, forsaking religion and profit, followeth the lead of his senses, loseth without delay prosperity, life, wealth and wife. He, who is the master of riches but not of his senses, certainly loseth his riches in consequence of his want of mastery over his senses. One should seek to know one's self by means of one's own self, controlling one's mind, intellect, and senses, for one's self is one's friend as, indeed, it is one's own foe. That man, who hath conquered self by means of self, hath his self for a friend, for one's self is ever one's friend or foe. Desire and anger, O king, break

through wisdom, just as a large fish breaks through a net of thin cords. He, who in this world regarding both religion and profit, seeketh to acquire the means of success, winneth happiness, possessing all he had sought. He, who, without subduing his five inner foes of mental origin, wisheth to vanquish other adversaries, is, in fact, overpowered by the latter. It is seen that many evil-minded kings, owing to want of mastery over their senses, are ruined by acts of their own, occasioned by the lust of territory. As fuel that is wet burneth with that which is dry, so a sinless man is punished equally with the sinful in consequence of constant association with the latter. Therefore, friendship with the sinful should be avoided. He that, from ignorance, faileth to control his five greedy foes, having five distinct objects, is overwhelmed by calamities. Guilelessness and simplicity, purity and contentment, sweetness of speech and self-restraint, truth and steadiness,--these are never the attributes of the wicked. Self-knowledge and steadiness, patience and devotion to virtue, competence to keep counsels and charity,--these,--O Bharata, never exist in inferior men. Fools seek to injure the wise by false reproaches and evil speeches, The consequence is, that by this they take upon themselves the sins of the wise, while the latter, freed from their sins, are forgiven. In malice lieth the strength of the wicked; in criminal code, the strength of kings, in attentions of the weak and of women; and in forgiveness that of the virtuous. To control speech, O king, is said to be most difficult. It is not easy to hold a long conversation uttering words full of meaning and delightful to the hearers. Well-spoken speech is productive of many beneficial results; and ill-spoken speech, O king, is the cause of evils. A forest pierced by arrows, or cut down by hatchets may again grow, but one's heart wounded and censured by ill-spoken words never recovereth. Weapons, such as arrows, bullets, and bearded darts, can be easily extracted from the body, but a wordy dagger plunged deep into the heart is incapable of being taken out. Wordy arrows are shot from the mouth; smitten by them one grieveth day and night. A learned man should not discharge such arrows, for do they not touch the very vitals of others. He, to whom the gods ordain defeat, hath his senses taken away, and it is for this that he stoopeth to ignoble deeds. When the intellect becometh dim and destruction is nigh, wrong, looking like right., firmly sticketh to the heart. Thou dost not clearly see it, O bull of the Bharata race, that clouded intellect hath now possessed thy sons in consequence of their hostility to the Pandavas. Endued with every auspicious mark and deserving to rule the three worlds, Yudhishthira is obedient to thy commands. Let him, O Dhritarashtra, rule the earth, to the exclusion of all thy sons, Yudhishthira is the foremost of all thy heirs. Endued with energy and wisdom, and acquainted with the truths of religion and profit, Yudhishthira, that foremost of righteous men, hath, O king of kings, suffered much misery out of kindness and sympathy, in order to preserve thy reputation."

5.35.1

धृतराष्ट्र उवाच
ब्रूहि भूयो महाबुद्धे धर्मार्थसहितं वचः
शृण्वतो नास्ति मे तृप्तिर्विचित्राणीह भाषसे

5.35.2

विदुर उवाच
सर्वतीर्थेषु वा स्नानं सर्वभूतेषु चार्जवम्
उभे एते समे स्यातामार्जवं वा विशिष्यते

5.35.3

आर्जवं प्रतिपद्यस्व पुत्रेषु सततं विभो
इह कीर्तिं परां प्राप्य प्रेत्य स्वर्गमवाप्स्यसि

5.35.4

यावत्कीर्तिर्मनुष्यस्य पुण्या लोकेषु गीयते
तावत्स पुरुषव्याघ्र स्वर्गलोके महीयते

5.35.5

अत्राप्युदाहरन्तीममितिहासं पुरातनम्
विरोचनस्य संवादं केशिन्यर्थे सुधन्वना

5.35.6

केशिन्युवाच
किं ब्राह्मणाः स्विच्छ्रेयांसो दितिजाः स्विद्विरोचन
अथ केन स्म पर्यङ्कं सुधन्वा नाधिरोहति

5.35.7

विरोचन उवाच
प्राजापत्या हि वै श्रेष्ठा वयं केशिनि सत्तमाः
अस्माकं खल्विमे लोकाः के देवाः के द्विजातयः

5.35.8

केशिन्युवाच
इहैवास्स्व प्रतीक्षाव उपस्थाने विरोचन
सुधन्वा प्रातरागन्ता पश्येयं वां समागतौ

5.35.9

विरोचन उवाच
तथा भद्रे करिष्यामि यथा त्वं भीरु भाषसे
सुधन्वानं च मां चैव प्रातर्द्रष्टासि संगतौ

5.35.10

सुधन्वोवाच
अन्वालभे हिरण्मयं प्राह्रादेऽहं तवासनम्
एकत्वमुपसंपन्नो न त्वासेयं त्वया सह

5.35.11

विरोचन उवाच
अन्वाहरन्तु फलकं कूर्चं वाप्यथ वा बृसीम्
सुधन्वन्न त्वमर्होऽसि मया सह समासनम्

5.35.12

सुधन्वोवाच
पितापि ते समासीनमुपासीतैव मामधः
बालः सुखैधितो गेहे न त्वं किंचन बुध्यसे

5.35.13

विरोचन उवाच
हिरण्यं च गवाश्वं च यद्वित्तमसुरेषु नः
सुधन्वन्विपणे तेन प्रश्नं पृच्छाव ये विदुः

5.35.14

सुधन्वोवाच
हिरण्यं च गवाश्वं च तवैवास्तु विरोचन
प्राणयोस्तु पणं कृत्वा प्रश्नं पृच्छाव ये विदुः

5.35.15

विरोचन उवाच
आवां कुत्र गमिष्यावः प्राणयोर्विपणे कृते
न हि देवेष्वहं स्थाता न मनुष्येषु कर्हिचित्

5.35.16

सुधन्वोवाच
पितरं ते गमिष्यावः प्राणयोर्विपणे कृते
पुत्रस्यापि स हेतोर्हि प्रह्रादो नानृतं वदेत्

5.35.17

प्रह्राद उवाच
इमौ तौ संप्रदृश्येते याभ्यां न चरितं सह
आशीविषाविव क्रुद्धावेकमार्गमिहागतौ

5.35.18

किं वै सहैव चरतो न पुरा चरतः सह
विरोचनैतत्पृच्छामि किं ते सख्यं सुधन्वना

5.35.19

विरोचन उवाच
न मे सुधन्वना सख्यं प्राणयोर्विपणावहे
प्रह्राद तत्त्वां पृच्छामि मा प्रश्नमनृतं वदीः

5.35.20

प्रह्राद उवाच
उदकं मधुपर्कं चाप्यानयन्तु सुधन्वने
ब्रह्मन्नभ्यर्चनीयोऽसि श्वेता गौः पीवरीकृता

5.35.21

सुधन्वोवाच
उदकं मधुपर्कं च पथ एवार्पितं मम
प्रह्राद त्वं तु नौ प्रश्नं तथ्यं प्रब्रूहि पृच्छतोः

5.35.22

प्रह्राद उवाच
पुत्रो वान्यो भवान्ब्रह्मन्साक्ष्ये चैव भवेत्स्थितः
तयोर्विवदतोः प्रश्नं कथमस्मद्विधो वदेत्

5.35.23

अथ यो नैव प्रब्रूयात्सत्यं वा यदि वानृतम्
एतत्सुधन्वन्पृच्छामि दुर्विवक्ता स्म किं वसेत्

5.35.24

सुधन्वोवाच
यां रात्रिमधिविन्ना स्त्री यां चैवाक्षपराजितः
यां च भाराभितप्ताङ्गो दुर्विवक्ता स्म तां वसेत्

5.35.25

नगरे प्रतिरुद्धः सन्बहिर्द्वारे बुभुक्षितः
अमित्रान्भूयसः पश्यन्दुर्विवक्ता स्म तां वसेत्

5.35.26

पञ्च पश्वनृते हन्ति दश हन्ति गवानृते
शतमश्वानृते हन्ति सहस्रं पुरुषानृते

5.35.27

हन्ति जातानजातांश्च हिरण्यार्थेऽनृतं वदन्
सर्वं भूम्यनृते हन्ति मा स्म भूम्यनृतं वदीः

5.35.28

प्रह्राद उवाच
मत्तः श्रेयानङ्गिरा वै सुधन्वा त्वद्विरोचन
मातास्य श्रेयसी मातुस्तस्मात्त्वं तेन वै जितः

5.35.29

विरोचन सुधन्वायं प्राणानामीश्वरस्तव
सुधन्वन्पुनरिच्छामि त्वया दत्तं विरोचनम्

5.35.30

सुधन्वोवाच
यद्धर्ममवृणीथास्त्वं न कामादनृतं वदीः
पुनर्ददामि ते तस्मात्पुत्रं प्रह्राद दुर्लभम्

5.35.31

एष प्रह्राद पुत्रस्ते मया दत्तो विरोचनः
पादप्रक्षालनं कुर्यात्कुमार्याः संनिधौ मम

5.35.32

विदुर उवाच
तस्माद्राजेन्द्र भूम्यर्थे नानृतं वक्तुमर्हसि
मा गमः ससुतामात्योऽत्ययं पुत्राननुभ्रमन्

5.35.33

न देवा यष्टिमादाय रक्षन्ति पशुपालवत्
यं तु रक्षितुमिच्छन्ति बुद्ध्या संविभजन्ति तम्

5.35.34

यथा यथा हि पुरुषः कल्याणे कुरुते मनः
तथा तथास्य सर्वार्थाः सिध्यन्ते नात्र संशयः

5.35.35

न छन्दांसि वृजिनात्तारयन्ति; मायाविनं मायया वर्तमानम्
नीडं शकुन्ता इव जातपक्षा;श्छन्दांस्येनं प्रजहत्यन्तकाले

5.35.36

मत्तापानं कलहं पूगवैरं; भार्यापत्योरन्तरं ज्ञातिभेदम्
राजद्विष्टं स्त्रीपुमांसोर्विवादं; वर्ज्यान्याहुर्यश्च पन्थाः प्रदुष्टः

5.35.37

सामुद्रिकं वणिजं चोरपूर्वं; शलाकधूर्तं च चिकित्सकं च
अरिं च मित्रं च कुशीलवं च; नैतान्साक्ष्येष्वधिकुर्वीत सप्त

5.35.38

मानाग्निहोत्रमुत मानमौनं; मानेनाधीतमुत मानयज्ञः
एतानि चत्वार्यभयंकराणि; भयं प्रयच्छन्त्ययथाकृतानि

5.35.39

अगारदाही गरदः कुण्डाशी सोमविक्रयी
पर्वकारश्च सूची च मित्रध्रुक्पारदारिकः

5.35.40

भ्रूणहा गुरुतल्पी च यश्च स्यात्पानपो द्विजः
अतितीक्ष्णश्च काकश्च नास्तिको वेदनिन्दकः

5.35.41

स्रुवप्रग्रहणो व्रात्यः कीनाशश्चार्थवानपि
रक्षेत्युक्तश्च यो हिंस्यात्सर्वे ब्रह्महणैः समाः

5.35.42

तृणोल्कया ज्ञायते जातरूपं; युगे भद्रो व्यवहारेण साधुः
शूरो भयेष्वर्थकृच्छ्रेषु धीरः; कृच्छ्रास्वापत्सु सुहृदश्चारयश्च

5.35.43

जरा रूपं हरति हि धैर्यमाशा; मृत्युः प्राणान्धर्मचर्यामसूया
क्रोधः श्रियं शीलमनार्यसेवा; ह्रियं कामः सर्वमेवाभिमानः

5.35.44

श्रीर्मङ्गलात्प्रभवति प्रागल्भ्यात्संप्रवर्धते
दाक्ष्यात्तु कुरुते मूलं संयमात्प्रतितिष्ठति

5.35.45

अष्टौ गुणाः पुरुषं दीपयन्ति; प्रज्ञा च कौल्यं च दमः श्रुतं च
पराक्रमश्चाबहुभाषिता च; दानं यथाशक्ति कृतज्ञता च

5.35.46

एतान्गुणांस्तात महानुभावा;नेको गुणः संश्रयते प्रसह्य
राजा यदा सत्कुरुते मनुष्यं; सर्वान्गुणानेष गुणोऽतिभाति

5.35.47

अष्टौ नृपेमानि मनुष्यलोके; स्वर्गस्य लोकस्य निदर्शनानि
चत्वार्येषामन्ववेतानि सद्भि;श्चत्वार्येषामन्ववयन्ति सन्तः

5.35.48

यज्ञो दानमध्ययनं तपश्च; चत्वार्येतान्यन्ववेतानि सद्भिः
दमः सत्यमार्जवमानृशंस्यं; चत्वार्येतान्यन्ववयन्ति सन्तः

5.35.49

न सा सभा यत्र न सन्ति वृद्धा; न ते वृद्धा ये न वदन्ति धर्मम्
नासौ धर्मो यत्र न सत्यमस्ति; न तत्सत्यं यच्छलेनानुविद्धम्

5.35.50

सत्यं रूपं श्रुतं विद्या कौल्यं शीलं बलं धनम्
शौर्यं च चित्रभाष्यं च दश संसर्गयोनयः

5.35.51

पापं कुर्वन्पापकीर्तिः पापमेवाश्नुते फलम्
पुण्यं कुर्वन्पुण्यकीर्तिः पुण्यमेवाश्नुते फलम्

5.35.52

पापं प्रज्ञां नाशयति क्रियमाणं पुनः पुनः
नष्टप्रज्ञः पापमेव नित्यमारभते नरः

5.35.53

पुण्यं प्रज्ञां वर्धयति क्रियमाणं पुनः पुनः
वृद्धप्रज्ञः पुण्यमेव नित्यमारभते नरः

5.35.54

असूयको दन्दशूको निष्ठुरो वैरकृन्नरः
स कृच्छ्रं महदाप्नोति नचिरात्पापमाचरन्

5.35.55

अनसूयः कृतप्रज्ञः शोभनान्याचरन्सदा
अकृच्छ्रात्सुखमाप्नोति सर्वत्र च विराजते

5.35.56

प्रज्ञामेवागमयति यः प्राज्ञेभ्यः स पण्डितः
प्राज्ञो ह्यवाप्य धर्मार्थौ शक्नोति सुखमेधितुम्

5.35.57

दिवसेनैव तत्कुर्याद्येन रात्रौ सुखं वसेत्
अष्टमासेन तत्कुर्याद्येन वर्षाः सुखं वसेत्

5.35.58

पूर्वे वयसि तत्कुर्याद्येन वृद्धः सुखं वसेत्
यावज्जीवेन तत्कुर्याद्येन प्रेत्य सुखं वसेत्

5.35.59

जीर्णमन्नं प्रशंसन्ति भार्यां च गतयौवनाम्
शूरं विगतसंग्रामं गतपारं तपस्विनम्

5.35.60

धनेनाधर्मलब्धेन यच्छिद्रमपिधीयते
असंवृतं तद्भवति ततोऽन्यदवदीर्यते

5.35.61

गुरुरात्मवतां शास्ता शास्ता राजा दुरात्मनाम्
अथ प्रच्छन्नपापानां शास्ता वैवस्वतो यमः

5.35.62

ऋषीणां च नदीनां च कुलानां च महात्मनाम्
प्रभवो नाधिगन्तव्यः स्त्रीणां दुश्चरितस्य च

5.35.63

द्विजातिपूजाभिरतो दाता ज्ञातिषु चार्जवी
क्षत्रियः स्वर्गभाग्राजंश्चिरं पालयते महीम्

5.35.64

सुवर्णपुष्पां पृथिवीं चिन्वन्ति पुरुषास्त्रयः
शूरश्च कृतविद्यश्च यश्च जानाति सेवितुम्

5.35.65

बुद्धिश्रेष्ठानि कर्माणि बाहुमध्यानि भारत
तानि जङ्घाजघन्यानि भारप्रत्यवराणि च

5.35.66

दुर्योधने च शकुनौ मूढे दुःशासने तथा
कर्णे चैश्वर्यमाधाय कथं त्वं भूतिमिच्छसि

5.35.67

सर्वैर्गुणैरुपेताश्च पाण्डवा भरतर्षभ
पितृवत्त्वयि वर्तन्ते तेषु वर्तस्व पुत्रवत्

Translation — Kisari Mohan Ganguli

"Dhritarashtra said, 'O thou of great intelligence, tell me again words such as these, consistent with religion and profit. My thirst for hearing them is not quenched. What thou sayst is charming!"

"Vidura said, 'Ablution in all the holy places and kindness to all creatures,--these two are equal. Perhaps, kindness to all creatures surpasseth the former. O master, show kindness unto all thy sons, for by that winning great fame in this world, thou wilt have heaven hereafter. As long as a man's good deeds are spoken of in this world, so long, O tiger among men, is he glorified in heaven. In this connection is cited an old story about the conversation between Virochana and Sudhanwan, both suitors for Kesini's hand. Once on a time, O king, there was a maiden of the name of Kesini, unrivalled for beauty; moved by the desire of obtaining a good husband, she resolved to choose her lord in Swayamvara. Then one of the sons of Diti, Virochana by name, went to that spot, desirous of obtaining the maiden. Beholding that chief of the Daityas, Kesini addressed him, saying, 'Are Brahmanas superior, O Virochana, or are the sons of Diti superior? And why also should not Sudhanwan sit on the sofa?' Virochana said, 'Sprung from Prajapati himself, we, O Kesini, are the best and at the top of all creatures, and this world is ours without doubt. Who are the gods, and who are the Brahmanas?' Kesini said, 'We will, O Virochana, stay here in this very pavilion. Sudhanwan will come here on the morrow, and let me see both of you sitting together.' Virochana said, 'O amiable and timid girl, I will do what thou sayst. Thou wilt behold Sudhanwan and myself met together in the morning.'

"Vidura continued, 'When the night had passed away and the solar disc had risen, Sudhanwan, O best of kings, came to that place where, O master, Virochana was waiting with Kesini. And Sudhanwan saw there both Prahlada's son and Kesini. And beholding the Brahmana arrived, Kesini, O bull of the Bharata race, rising up from hers, offered him a seat, water to wash his feet, and Arghya. And asked by Virochana (to share his seat) Sudhanwan said, 'O son of Prahlada, I touch thy excellent golden seat. I cannot, however, suffer myself to be regarded as thy equal, and sit on it with thee.' Virochana said, 'A piece of wooden plank, an animal skin, or a mat of grass or straw,--these only, O Sudhanwan, are fit for thee. Thou deservest not, however, the same seat with me.' Sudhanwan said, 'Father and son. Brahmanas of the same age and equal learning, two Kshatriyas, two Vaisyas and two Sudras, can sit together on the same seat, Except these, no other can sit together. Your father used to pay his regards to me, taking a seat lower than that occupied by me. Thou art a child, brought tip in every luxury at home and thou understandest nothing.' Virochana said, 'Staking all the gold, kine, horses, and every other kind of wealth that we have among the

[paragraph continues] Asuras, let us, O Sudhanwan, ask them this question that are able to answer.' Sudhanwan said, 'Let alone your gold, kine, and heroes, O Virochana? Making our lives forfeited, we will ask them this question that are competent.' Virochana said, 'Wagering our lives where shall we go? I will not appear before any of the gods and never before any among men.' Sudhanwan said, 'Having wagered our lives, we will approach thy father, for he, Prahlada, will never say an untruth even for the sake of his son.'

"Vidura continued, 'Having thus laid a wager, Virochana and Sudhanwan, both moved by rage, proceeded to that place where Prahlada was. And beholding them together, Prahlada said, 'These two who had never before been companions, are now seen together coming hither by the same road, like two angry snakes. Have ye now become companions,--ye who were never companions before? I ask thee, O Virochana, has there been friendship between thee and Sudhanwan?' Virochana said, 'There is no friendship between me and Sudhanwan. On the other hand, we have both wagered our lives. O chief of the Asuras, I shall ask thee a question, do not answer it untruly!' Prahlada said, 'Let water, and honey and curds, be brought for Sudhanwan. Thou deservest our worship, O Brahmana. A white and fat cow is ready for thee.' Sudhanwan said, 'Water and honey and curds, have been presented to me on my way hither. I shall ask thee a question. Prahlada, answer it truly! are Brahmanas superior, or is Virochana superior?' Prahlada said, O Brahmana, this one is my only son. Thou also art present here in person. How can one like us answer a question about which ye two have quarrelled? Sudhanwan said, 'Give unto thy son thy kine and other precious wealth that thou mayst have, but, O wise one, thou shouldst declare the truth when we two are disputing about it.' Prahlada said, 'How doth that misuser of his tongue suffer, O Sudhanwan, who answereth not truly but falsely, a question that is put to him? I ask thee this.' Sudhanwan said, 'The person that misuseth his tongue suffers like the deserted wife, who pineth, at night, beholding her husband sleeping in the arms of a co-wife; like a person who hath lost at dice, or who is weighed down with an unbearable load of anxieties. Such a man hath also to stay, starving outside the citygates, into which his admission is barred. Indeed, he that giveth false evidence is destined to always find his foes. He that speaketh a lie on account of an animal, casteth down from heaven five of his sires of the ascending order. He that speaketh a lie on account of a cow casteth down from heaven ten of his ancestors. A lie on account of a horse causeth the downfall of a hundred; and a lie on account of a human being, the downfall of a thousand of one's sires of the ascending order. An untruth on account of gold ruineth the members of one's race both born and unborn, while an untruth for the sake of land ruineth everything. Therefore, never speak an untruth for the sake of land.' Prahlada said, 'Angiras is superior to myself, and Sudhanwan is superior to thee, O Virochana. Mother also of Sudhanwan is

superior to thy mother; therefore, thou, O Virochana, hath been defeated by Sudhanwan. This Sudhanwan is now the master of thy life. But, O Sudhanwan, I wish that thou shouldst grant Virochana his life.' Sudhanwan said, 'Since, O Prahlada, thou hast preferred virtue and hast not, from temptation, said an untruth, I grant thy son his life that is dear to thee. So here is thy son Virochana, O Prahlada, restored by me to thee. He shall, however, have to wash my feet in the presence of the maiden Kesini.'

"Vidura continued, 'For these reasons, O king of kings, it behoveth thee not to say an untruth for the sake of land. Saying an untruth from affection for thy son, O king, hasten not to destruction, with all thy children and counsellors. The gods do not protect men, taking up clubs in their hands after the manner of herdsmen; unto those, however, they wish to protect, they grant intelligence. There is no doubt that one's objects meet with success in proportion to the attention he directs to righteousness and morality. The Vedas never rescue from sin a deceitful person living by falsehood. On the other hand, they forsake him while he is on his death-bed, like newly fledged birds forsaking their nests. Drinking, quarrels, enmity with large numbers of men, all connections with connubial disputes, and severance of relationship between husband and wife, internal dissensions, disloyalty to the king,--these and all paths that are sinful, should, it is said, be avoided. A palmist, a thief turned into a merchant, a fowler, a physician, an enemy, a friend, and a minstrel, these seven are incompetent as witness. An Agnihotra performed from motives of pride, abstention from speech, practised from similar motives, study and sacrifice from the same motives,--these four, of themselves innocent, become harmful when practised unduly. One that setteth fire to a dwelling house, an administerer of poison, a pander, a vendor of the Soma-juice, a maker of arrows, an astrologer, one that injureth friends, an adulterer, one that causeth abortion, a violater of his preceptor's bed, a Brahmana addicted to drink, one that is sharp-speeched, a raker of old sores, an atheist, a reviler of the Vedas, and taker of bribes, one whose investiture with the sacred thread has been delayed beyond the prescribed age, one that secretly slayeth cattle, and one that slayeth him who prayeth for protection,--these all are reckoned as equal in moral turpitude as the slayers of Brahmanas. Gold is tested by fire; a well-born person, by his deportment; an honest man, by his conduct. A brave man is tested during a season of panic; he that is self-controlled, in times of poverty; and friends and foes, in times of calamity and danger. Decrepitude destroyeth beauty; ambitious hopes, patience; death, life, envy, righteousness, anger, prosperity, companionship with the low, good behaviour; lust, modesty, and pride, everything. Prosperity taketh its birth in good deeds, groweth in consequence of activity, driveth its roots deep in consequence of skill, and acquireth stability owing to self-control. Wisdom, good lineage, self-control, acquaintance with the scriptures, prowess, absence of garrulity,

gift to the extent of one's power, and grateful ness,--these eight qualities shed a lustre upon their possessor. But, O sire, there is one endowment which alone can cause all these attributes to come together; the fact is, when the king honoureth a particular person, the royal favour can cause all these attributes to shed their lustre (on the favourite). Those eight, O king, in the world of men, are indications of heaven. Of the eight (mentioned below) four are inseparably connected, with the good, and four others are always followed by the good. The first four which are inseparably connected with the good, are sacrifice, gift, study and asceticism, while the other four that are always followed by the good, are self-restraint, truth, simplicity, and abstention from injury to all.

'Sacrifice, study, charity, asceticism, truth, forgiveness, mercy, and contentment constitute the eight different paths of righteousness. The first four of these may be practised from motives of pride, but the last four can exist only in those that are truly noble. That is no assembly where there are no old men, and they are not old who do not declare what morality is. That is not morality which is separated from truth, and that is not truth which is fraught with deceit. Truth, beauty, acquaintance with the scriptures, knowledge, high birth, good behaviour, strength, wealth, bravery, and capacity for varied talk,--these ten are of heavenly origin. A sinful person, by committing sin, is overtaken by evil consequences. A virtuous man, by practising virtue, reapeth great happiness. Therefore, a man, rigidly resolved, should abstain from sin. Sin, repeatedly perpetrated, destroyeth intelligence; and the man who hath lost intelligence, repeatedly committeth sin. Virtue, repeatedly practised, enhanceth intelligence; and the man whose intelligence hath increased, repeatedly practiseth virtue. The virtuous man, by practising virtue, goeth to regions of blessedness. Therefore, a man should, firmly resolved, practise virtue. He that is envious, he that injureth others deeply, he that is cruel, he that constantly quarreleth, he that is deceitful, soon meeteth with great misery for practising these sins. He that is not envious and is possessed of wisdom, by always doing what is good, never meeteth with great misery; on the other hand, he shineth everywhere. He that draweth wisdom from them that are wise is really learned and wise. And he that is wise, by attending to both virtue and profit, succeedeth in attaining to happiness. Do that during the day which may enable thee to pass the night in happiness; and do that during eight months of the year which may enable thee to pass the season of rains happily. Do that during youth which may ensure a happy old age; and do that during thy whole life here which may enable thee to live happily hereafter. The wise prize that food which is easily digested, that wife whose youth hath passed away, that hero who is victorious and that ascetic whose efforts have been crowned with success. The gap that is sought to be filled by wealth acquired wrongfully, remaineth uncovered, while new ones appear in other places. The preceptor controlleth them whose souls are under their own control; the king controlleth persons that are

wicked; while they that sin secretly have their controller in Yama, the son of Vivaswat. The greatness of Rishis, of rivers, of river-banks, of high-souled men, and the cause of woman's wickedness, cannot be ascertained. O king, he that is devoted to the worship of the Brahmanas, he that giveth away, he that behaveth righteously towards his relatives, and the Kshatriya that behaveth nobly, rule the earth for ever. He that is possessed of bravery, he that is possessed of learning, and he that knows how to protect others,--these three are always able to gather flowers of gold from the earth. Of acts, those accomplished by intelligence are first; those accomplished by the arms, second; those by the thighs, and those by bearing weights upon the head, are the very worst. Reposing the care of thy kingdom on Duryodhana, on Sakuni, on foolish Dussasana, and on Karna, how canst thou hope for prosperity? Possessed of every virtue, the Pandavas, O bull of the Bharata race, depend on thee as their father. O, repose thou on them as on thy sons!"

5.36.1

विदुर उवाच
अत्रैवोदाहरन्तीममितिहासं पुरातनम्
आत्रेयस्य च संवादं साध्यानां चेति नः श्रुतम्

5.36.2

चरन्तं हंसरूपेण महर्षिं संशितव्रतम्
साध्या देवा महाप्राज्ञं पर्यपृच्छन्त वै पुरा

5.36.3

साध्या देवा वयमस्मो महर्षे; दृष्ट्वा भवन्तं न शक्नुमोऽनुमातुम्
श्रुतेन धीरो बुद्धिमांस्त्वं मतो नः; काव्यां वाचं वक्तुमर्हस्युदाराम्

5.36.4

हंस उवाच
एतत्कार्यममराः संश्रुतं मे; धृतिः शमः सत्यधर्मानुवृत्तिः
ग्रन्थिं विनीय हृदयस्य सर्वं; प्रियाप्रिये चात्मवशं नयीत

5.36.5

आक्रुश्यमानो नाक्रोशेन्मन्युरेव तितिक्षितः
आक्रोष्टारं निर्दहति सुकृतं चास्य विन्दति

5.36.6

नाक्रोशी स्यान्नावमानी परस्य; मित्रद्रोही नोत नीचोपसेवी
न चातिमानी न च हीनवृत्तो; रूक्षां वाचं रुशतीं वर्जयीत

5.36.7

मर्माण्यस्थीनि हृदयं तथासू;न्घोरा वाचो निर्दहन्तीह पुंसाम्
तस्माद्वाचं रुशतीं रूक्षरूपां; धर्मारामो नित्यशो वर्जयीत

5.36.8

अरुंतुदं परुषं रूक्षवाचं; वाक्कण्टकैर्वितुदन्तं मनुष्यान्
विद्यादलक्ष्मीकतमं जनानां; मुखे निबद्धां निरृतिं वहन्तम्

5.36.9

परश्चेदेनमधिविध्येत बाणै;र्भृशं सुतीक्ष्णैरनलार्कदीप्तैः
विरिच्यमानोऽप्यतिरिच्यमानो; विद्यात्कविः सुकृतं मे दधाति

5.36.10

यदि सन्तं सेवते यद्यसन्तं; तपस्विनं यदि वा स्तेनमेव
वासो यथा रङ्गवशं प्रयाति; तथा स तेषां वशमभ्युपैति

5.36.11

वादं तु यो न प्रवदेन्न वादये;द्यो नाहतः प्रतिहन्यान्न घातयेत्
यो हन्तुकामस्य न पापमिच्छे;त्तस्मै देवाः स्पृहयन्त्यागताय

5.36.12

अव्याहृतं व्याहृताच्छ्रेय आहुः; सत्यं वदेद्व्याहृतं तद्द्वितीयम्
प्रियं वदेद्व्याहृतं तत्तृतीयं; धर्म्यं वदेद्व्याहृतं तच्चतुर्थम्

5.36.13

यादृशैः संविवदते यादृशांश्चोपसेवते
यादृगिच्छेच्च भवितुं तादृग्भवति पूरुषः

5.36.14

यतो यतो निवर्तते ततस्ततो विमुच्यते
निवर्तनाद्धि सर्वतो न वेत्ति दुःखमण्वपि

5.36.15

न जीयते नोत जिगीषतेऽन्या;न्न वैरकृच्चाप्रतिघातकश्च
निन्दाप्रशंसासु समस्वभावो; न शोचते हृष्यति नैव चायम्

5.36.16

भावमिच्छति सर्वस्य नाभावे कुरुते मतिम्
सत्यवादी मृदुर्दान्तो यः स उत्तमपूरुषः

5.36.17

नानर्थकं सान्त्वयति प्रतिज्ञाय ददाति च
राद्धापराद्धे जानाति यः स मध्यमपूरुषः

5.36.18

दुःशासनस्तूपहन्ता न शास्ता; नावर्तते मन्युवशात्कृतघ्नः
न कस्यचिन्मित्रमथो दुरात्मा; कलाश्चैता अधमस्येह पुंसः

5.36.19

न श्रद्दधाति कल्याणं परेभ्योऽप्यात्मशङ्कितः
निराकरोति मित्राणि यो वै सोऽधमपूरुषः

5.36.20

उत्तमानेव सेवेत प्राप्ते काले तु मध्यमान्
अधमांस्तु न सेवेत य इच्छेच्छ्रेय आत्मनः

5.36.21

प्राप्नोति वै वित्तमसद्बलेन; नित्योत्थानात्प्रज्ञया पौरुषेण
न त्वेव सम्यग्लभते प्रशंसां; न वृत्तमाप्नोति महाकुलानाम्

5.36.22

धृतराष्ट्र उवाच
महाकुलानां स्पृहयन्ति देवा; धर्मार्थवृद्धाश्च बहुश्रुताश्च
पृच्छामि त्वां विदुर प्रश्नमेतं; भवन्ति वै कानि महाकुलानि

5.36.23

विदुर उवाच
तपो दमो ब्रह्मवित्त्वं वितानाः; पुण्या विवाहाः सततान्नदानम्
येष्वेवैते सप्त गुणा भवन्ति; सम्यग्वृत्तास्तानि महाकुलानि

5.36.24

येषां न वृत्तं व्यथते न योनि;र्वृत्तप्रसादेन चरन्ति धर्मम्
ये कीर्तिमिच्छन्ति कुले विशिष्टां; त्यक्तानृतास्तानि महाकुलानि

5.36.25

अनिज्ययाविवाहैश्च वेदस्योत्सादनेन च
कुलान्यकुलतां यान्ति धर्मस्यातिक्रमेण च

5.36.26

देवद्रव्यविनाशेन ब्रह्मस्वहरणेन च
कुलान्यकुलतां यान्ति ब्राह्मणातिक्रमेण च

5.36.27

ब्राह्मणानां परिभवात्परिवादाच्च भारत
कुलान्यकुलतां यान्ति न्यासापहरणेन च

5.36.28

कुलानि समुपेतानि गोभिः पुरुषतोऽश्वतः
कुलसंख्यां न गच्छन्ति यानि हीनानि वृत्ततः

5.36.29

वृत्ततस्त्वविहीनानि कुलान्यल्पधनान्यपि
कुलसंख्यां तु गच्छन्ति कर्षन्ति च महद्यशः

5.36.30

मा नः कुले वैरकृत्कश्चिदस्तु; राजामात्यो मा परस्वापहारी
मित्रद्रोही नैकृतिकोऽनृती वा; पूर्वाशी वा पितृदेवातिथिभ्यः

5.36.31

यश्च नो ब्राह्मणं हन्याद्यश्च नो ब्राह्मणान्द्विषेत्
न नः स समितिं गच्छेद्यश्च नो निर्वपेत्कृषिम्

5.36.32

तृणानि भूमिरुदकं वाक्चतुर्थी च सूनृता
सतामेतानि गेहेषु नोच्छिद्यन्ते कदाचन

5.36.33

श्रद्धया परया राजन्नुपनीतानि सत्कृतिम्
प्रवृत्तानि महाप्राज्ञ धर्मिणां पुण्यकर्मणाम्

5.36.34

सूक्ष्मोऽपि भारं नृपते स्यन्दनो वै; शक्तो वोढुं न तथान्ये महीजाः
एवं युक्ता भारसहा भवन्ति; महाकुलीना न तथान्ये मनुष्याः

5.36.35

न तन्मित्रं यस्य कोपाद्बिभेति; यद्वा मित्रं शङ्कितेनोपचर्यम्
यस्मिन्मित्रे पितरीवाश्वसीत; तद्वै मित्रं संगतानीतराणि

5.36.36

यदि चेदप्यसंबन्धो मित्रभावेन वर्तते
स एव बन्धुस्तन्मित्रं सा गतिस्तत्परायणम्

5.36.37

चलचित्तस्य वै पुंसो वृद्धाननुपसेवतः
पारिप्लवमतेर्नित्यमध्रुवो मित्रसंग्रहः

5.36.38

चलचित्तमनात्मानमिन्द्रियाणां वशानुगम्
अर्थाः समतिवर्तन्ते हंसाः शुष्कं सरो यथा

5.36.39

अकस्मादेव कुप्यन्ति प्रसीदन्त्यनिमित्ततः
शीलमेतदसाधूनामभ्रं पारिप्लवं यथा

5.36.40

सत्कृताश्च कृतार्थाश्च मित्राणां न भवन्ति ये
तान्मृतानपि क्रव्यादाः कृतघ्नान्नोपभुञ्जते

5.36.41

अर्थयेदेव मित्राणि सति वासति वा धने
नानर्थयन्विजानाति मित्राणां सारफल्गुताम्

5.36.42

संतापाद्भ्रश्यते रूपं संतापाद्भ्रश्यते बलम्
संतापाद्भ्रश्यते ज्ञानं संतापाद्व्याधिमृच्छति

5.36.43

अनवाप्यं च शोकेन शरीरं चोपतप्यते
अमित्राश्च प्रहृष्यन्ति मा स्म शोके मनः कृथाः

5.36.44

पुनर्नरो म्रियते जायते च; पुनर्नरो हीयते वर्धते पुनः
पुनर्नरो याचति याच्यते च; पुनर्नरः शोचति शोच्यते पुनः

5.36.45

सुखं च दुःखं च भवाभवौ च; लाभालाभौ मरणं जीवितं च
पर्यायशः सर्वमिह स्पृशन्ति; तस्माद्धीरो नैव हृष्येन्न शोचेत्

5.36.46

चलानि हीमानि षडिन्द्रियाणि; तेषां यद्यद्वर्तते यत्र यत्र
ततस्ततः स्रवते बुद्धिरस्य; छिद्रोदकुम्भादिव नित्यमम्भः

5.36.47

धृतराष्ट्र उवाच
तनुरुच्चः शिखी राजा मिथ्योपचरितो मया
मन्दानां मम पुत्राणां युद्धेनान्तं करिष्यति

5.36.48

नित्योद्विग्नमिदं सर्वं नित्योद्विग्नमिदं मनः
यत्तत्पदमनुद्विग्नं तन्मे वद महामते

5.36.49

विदुर उवाच
नान्यत्र विद्यातपसोर्नान्यत्रेन्द्रियनिग्रहात्
नान्यत्र लोभसंत्यागाच्छान्तिं पश्यामि तेऽनघ

5.36.50

बुद्ध्या भयं प्रणुदति तपसा विन्दते महत्
गुरुशुश्रूषया ज्ञानं शान्तिं त्यागेन विन्दति

5.36.51

अनाश्रिता दानपुण्यं वेदपुण्यमनाश्रिताः
रागद्वेषविनिर्मुक्ता विचरन्तीह मोक्षिणः

5.36.52

स्वधीतस्य सुयुद्धस्य सुकृतस्य च कर्मणः
तपसश्च सुतप्तस्य तस्यान्ते सुखमेधते

5.36.53

स्वास्तीर्णानि शयनानि प्रपन्ना; न वै भिन्ना जातु निद्रां लभन्ते
न स्त्रीषु राजन्रतिमाप्नुवन्ति; न मागधैः स्तूयमाना न सूतैः

5.36.54

न वै भिन्ना जातु चरन्ति धर्मं; न वै सुखं प्राप्नुवन्तीह भिन्नाः
न वै भिन्ना गौरवं मानयन्ति; न वै भिन्नाः प्रशमं रोचयन्ति

5.36.55

न वै तेषां स्वदते पथ्यमुक्तं; योगक्षेमं कल्पते नोत तेषाम्
भिन्नानां वै मनुजेन्द्र परायणं; न विद्यते किंचिदन्यद्विनाशात्

5.36.56

संभाव्यं गोषु संपन्नं संभाव्यं ब्राह्मणे तपः
संभाव्यं स्त्रीषु चापल्यं संभाव्यं ज्ञातितो भयम्

5.36.57

तन्तवोऽप्यायता नित्यं तन्तवो बहुलाः समाः
बहून्बहुत्वादायासान्सहन्तीत्युपमा सताम्

5.36.58

धूमायन्ते व्यपेतानि ज्वलन्ति सहितानि च
धृतराष्ट्रोल्मुकानीव ज्ञातयो भरतर्षभ

5.36.59

ब्राह्मणेषु च ये शूराः स्त्रीषु ज्ञातिषु गोषु च
वृन्तादिव फलं पक्वं धृतराष्ट्र पतन्ति ते

5.36.60

महानप्येकजो वृक्षो बलवान्सुप्रतिष्ठितः
प्रसह्य एव वातेन शाखास्कन्धं विमर्दितुम्

5.36.61

अथ ये सहिता वृक्षाः संघशः सुप्रतिष्ठिताः
ते हि शीघ्रतमान्वातान्सहन्तेऽन्योन्यसंश्रयात्

5.36.62

एवं मनुष्यमप्येकं गुणैरपि समन्वितम्
शक्यं द्विषन्तो मन्यन्ते वायुर्द्रुममिवैकजम्

5.36.63

अन्योन्यसमुपष्टम्भादन्योन्यापाश्रयेण च
ज्ञातयः संप्रवर्धन्ते सरसीवोत्पलान्युत

5.36.64

अवध्या ब्राह्मणा गावः स्त्रियो बालाश्च ज्ञातयः
येषां चान्नानि भुञ्जीत ये च स्युः शरणागताः

5.36.65

न मनुष्ये गुणः कश्चिदन्यो धनवतामपि
अनातुरत्वाद्भद्रं ते मृतकल्पा हि रोगिणः

5.36.66

अव्याधिजं कटुकं शीर्षरोगं; पापानुबन्धं परुषं तीक्ष्णमुग्रम्
सतां पेयं यन्न पिबन्त्यसन्तो; मन्युं महाराज पिब प्रशाम्य

5.36.67

रोगार्दिता न फलान्याद्रियन्ते; न वै लभन्ते विषयेषु तत्त्वम्
दुःखोपेता रोगिणो नित्यमेव; न बुध्यन्ते धनभोगान्न सौख्यम्

5.36.68

पुरा ह्युक्तो नाकरोस्त्वं वचो मे; द्यूते जितां द्रौपदीं प्रेक्ष्य राजन्
दुर्योधनं वारयेत्यक्षवत्यां; कितवत्वं पण्डिता वर्जयन्ति

5.36.69

न तद्बलं यन्मृदुना विरुध्यते; मिश्रो धर्मस्तरसा सेवितव्यः
प्रध्वंसिनी क्रूरसमाहिता श्री;र्मृदुप्रौढा गच्छति पुत्रपौत्रान्

5.36.70

धार्तराष्ट्राः पाण्डवान्पालयन्तु; पाण्डोः सुतास्तव पुत्रांश्च पान्तु
एकारिमित्राः कुरवो ह्येकमन्त्रा; जीवन्तु राजन्सुखिनः समृद्धाः

5.36.71

मेढीभूतः कौरवाणां त्वमद्य; त्वय्याधीनं कुरुकुलमाजमीढ
पार्थान्बालान्वनवासप्रतप्ता;न्गोपायस्व स्वं यशस्तात रक्षन्

5.36.72

संधत्स्व त्वं कौरवान्पाण्डुपुत्रै;र्मा तेऽन्तरं रिपवः प्रार्थयन्तु
सत्ये स्थितास्ते नरदेव सर्वे; दुर्योधनं स्थापय त्वं नरेन्द्र

Translation — Kisari Mohan Ganguli

"Vidura said, 'In this connection is cited the old story of the discourse between the son of Atri and the deities called Sadhyas is as heard by us. In days of old, the deities known by the name of Sadhyas questioned the highly wise and great Rishi of rigid vows (the son of Atri), while the latter was wandering in the guise of one depending on eleemosynary charity for livelihood. The Sadhyas said, 'We are, O great Rishi, deities known as Sadhyas. Beholding thee, we are unable to guess who thou art. It seemeth to us, however, that thou art possessed of intelligence and self-control in consequence of acquaintance with the scriptures. It, therefore, behoveth thee to discourse to us in magnanimous words fraught with learning.' The mendicant Rishi answered, 'Ye immortals, it hath been heard by me that by untying all the knots in the heart by the aid of tranquillity, and by mastery over all the passions, and observance of true religion, one should regard both the agreeable and the disagreeable like his own self. One should not return the slanders or reproaches of others for the pain that is felt by him who beareth silently, consumeth the slanderer; and he that beareth, succeedeth also in appropriating the virtues of the slanderer. Indulge not in slanders and reproaches. Do not humiliate and insult others. Quarrel not with friends. Abstain from companionship with those that are vile and low. Be not arrogant and ignoble in conduct. Avoid words that are harsh and fraught with anger. Harsh words burn and scorch the very vitals, bones, heart, and the very sources of the life of men. Therefore, he, that is virtuous, should always abstain from harsh and angry words. That

worst of men is of harsh and wrathful speech, who pierceth the vitals of others with wordy thorns, beareth hell in his tongue, and should ever be regarded as a dispenser of misery to men. The man that is wise, pierced by another's wordy arrows, sharp-pointed and smarting like fire or the sun, should, even if deeply wounded and burning with pain, bear them patiently remembering that the slanderer's merits become his. He that waiteth upon one that is good or upon one that is wicked, upon one that is possessed of ascetic merit or upon one that is a thief, soon taketh the colour from that companion of his, like a cloth from the dye in which it is soaked. The very gods desire his company, who, stung with reproach, returneth if not himself nor causeth others to return it, or who being struck doth not himself return the blow nor causeth other to do it, and who wisheth not the slightest injury to him that injureth him. Silence, it is said, is better than speech, if speak you must, then it is better to say the truth; if truth is to be said, it is better to say what is agreeable; and if what is agreeable is to be said, then it is better to say what is consistent with morality. A man becometh exactly like him with whom he liveth, or like him whom he regardeth, or like that which he wisheth to be. One is freed from those things from which one abstaineth, and if one abstaineth from everything he hath not to suffer even the least misery. Such a man neither vanquisheth others, nor is vanquished by others. He never injureth nor opposeth others. He is unmoved by praise or blame. He neither grieveth nor exalteth in joy. That man is regarded as the first of his species who wisheth for the prosperity of all and never setteth his heart on the misery of others, who is truthful in speech, humble in behaviour, and hath all his passions under control. That man is regarded as a mediocre in goodness who never consoleth others by saying what is not true; who giveth having promise; and who keepeth an eye over the weakness of others. These, however, are the indications of a bad man, viz., incapacity to be controlled; liability to be afflicted by dangers; proneness to give way to wrath, ungratefulness; inability to become another's friend, and wickedness of heart. He too is the worst of men, who is dissatisfied with any good that may come to him from others who is suspicious of his own self, and who driveth away from himself all his true friends. He that desireth prosperity to himself, should wait upon them that are good, and at times upon them that are indifferent, but never upon them that are bad. He that is wicked, earneth wealth, it is true, by putting forth his strength, by constant effort, by intelligence, and by prowess, but he can never win honest fame, nor can he acquire the virtues and manners of high families (in any of which he may be born).'

"Dhritarashtra said, 'The gods, they that regard both virtue and profit without swerving from either, and they that are possessed of great learning, express a liking for high families. I ask thee, O Vidura, this question,--what are those families that are called high?'

"Vidura said, 'Asceticism, self-restraint, knowledge of the Vedas, sacrifices, pure marriages, and gifts of food,--those families in which these seven exist or are practised duly, are regarded as high. There are high families who deviate not from the right course whose deceased ancestors are never pained (by witnessing the wrong-doings of their descendants), who cheerfully practise all the virtues, who desire to enhance the pure fame of the line in which they are born, and who avoid every kind of falsehood. Families that are high, fall down and become low owing to the absence of sacrifices, impure marriages, abandonment of the Vedas, and insults offered to Brahmanas. High families fall off and become low owing to their members disregarding or speaking ill of Brahmanas, or to the misappropriation, O Bharata, of what had been deposited with them by others. Those families that are possessed of members, wealth and kine, are not regarded as families if they be wanting in good manners and conduct, while families wanting in wealth but distinguished by manners and good conduct are regarded as such and win great reputation. Therefore, should good manners and good conduct be maintained with care, for, as regards wealth, it cometh or goeth. He that is wanting in wealth is not really wanting, but he that is wanting in manners and conduct is really in want. Those families that abound in kine and other cattle and in the produce of the field are not really worthy of regard and fame if they be wanting in manners and conduct. Let none in our race be a fomenter of quarrels, none serve a king as minister, none steal the wealth of others, none provoke intestine dissensions, none be deceitful or false in behaviour, and none eat before serving the Rishis, the gods, and guests. He, in our race, who slayeth Brahmanas, or entertaineth feelings of aversion towards them, or impedeth or otherwise injureth agriculture, doth not deserve to mix with us. Straw (for a seat), ground (for sitting upon), water (to wash the feet and face), and, fourthly sweet words,--these are never wanting in the houses of the good. Virtuous men devoted to the practice of righteous acts, when desirous of entertaining (guests), have these things ready for being offered with reverence. As the Sandal tree, O king, though thin, is competent to bear weights which timbers of other trees (much thicker) cannot; so they that belong to high families are always able to bear the weight of great cares which ordinary men cannot. He is no friend whose anger inspireth fear, or who is to be waited upon with fear. He, however, on whom one can repose confidence as on a father, is a true friend. Other friendships are nominal connection. He that beareth himself as a friend, even though unconnected by birth of blood, is a true friend, a real refuge, and a protector. He, whose heart is unsteady, or who doth not wait upon the aged, or who is of a restless disposition cannot make friends. Success (in the attainment of objects) forsaketh the person whose heart is unsteady, or who hath no control over his mind, or who is a slave of his senses, like swans forsaking a tank whose waters have dried up. They that are of weak minds suddenly give way to anger

and are gratified without sufficient cause; they are like clouds that are so inconstant. The very birds of prey abstain from touching the dead bodies of those who having been served and benefited by friends, show ingratitude to the latter. Beest thou poor or beest thou rich, thou shouldst honour thy friends. Until some service is asked, the sincerity or otherwise of friends cannot be known. Sorrow killeth beauty; sorrow killeth strength; sorrow killeth the understanding; and sorrow bringeth on disease. Grief, instead of helping the acquisition of his object, drieth up the body, and maketh one's foes glad. Therefore, do not yield to grief, Men repeatedly die and are reborn; repeatedly they wither away and grow; repeatedly they ask others for help, and they themselves are asked for help; repeatedly they lament and are lamented. Happiness and misery, plenty and want, gain and loss, life and death, are shared by all in due order. Therefore, he that is self-controlled should neither exult in joy nor repine in sorrow. The six senses are always restless. Through the most predominant one amongst them one's understanding escapeth in proportion to the strength it assumes, like water from a pot through its holes.'

"Dhritarashtra said, 'King Yudhishthira who is like a flame of fire, has been deceived by me. He will surely exterminate in battle all my wicked sons. Everything, therefore, seems to me to be fraught with danger, and my mind is full of anxiety, O thou of great intelligence, tell me such words as may dispel my anxiety.'

"Vidura said, 'O sinless one, in nothing else than knowledge and asceticism, in nothing else than restraining the senses, in nothing else than complete abandonment of avarice, do I see thy good. Fear is dispelled by self-knowledge; by asceticism one winneth what is great and valuable; by waiting upon superiors learning is acquired; and peace is gained by self-restraint. They that desire salvation without having acquired the merit attainable by gifts, or that which is attainable by practising the ritual of the Vedas, do not sojourn through life, freed from anger and aversion. The happiness that may be derived from a judicious course of study, from a battle fought virtuously, from ascetic austerities performed rigidly, always increaseth at the end. They that are no longer in peace with their relatives, obtain no steep even if they have recourse to well-made beds; nor do they, O king, derive any plea. sure from women, or the laudatory hymns of bards and eulogists. Such persons can never practise virtue. Happiness can never be theirs, in this world. Honours can never be theirs, and peace hath no charm for them. Counsels that are for their benefit please them not. They never acquire what they have not, nor succeed in retaining what they have, O king, there is no other end for such men save destruction. As milk is possible in kine, asceticism in Brahmanas, and inconstancy in women, so fear is possible from relatives. Numerous thin threads of equal length, collected together, are competent to bear, from the strength of numbers, the constant rolling of the shuttle-cock over them. The case is even so with

relatives that are good, O bull of the Bharata race, separated from one another, burning brands produce only smoke; but brought together they blaze forth into a powerful flame. The case is even so, O Dhritarashtra, with relatives. They, O Dhritarashtra, who tyrannise over Brahmanas, women, relatives, and kine, soon fall off their stalks, like fruits that are ripe. And the tree that stands singly, though gigantic and strong and deep-rooted, hath its trunk soon smashed and twisted by a mighty wind. Those trees, however, that grow in close compact are competent owing to mutual dependence to resist winds more violent still. Thus he that is single, however, endowed with all the virtues, is regarded by foes as capable of being vanquished like an isolated tree by the wind. Relatives, again, in consequence of mutual dependence and mutual aid, grow together, like lotus-stalks in a lake. These must never be slain, viz., Brahmanas, kine, relatives, children, women, those whose food is eaten, and those also that yield by asking for protection. O king, without wealth no good quality can show itself in a person. If, however, thou art in health, thou canst achieve thy good, for he is dead who is unhealthy and ill. O king, anger is a kind of bitter, pungent, acrid, and hot drink, painful in its consequences: it is a kind of headache not born of any physical illness, and they that are unwise can never digest it. Do thou, O king, swallow it up and obtain peace. They that are tortured by disease have no liking for enjoyments, nor do they desire any happiness from wealth. The sick, however, filled with sorrow, know not what happiness is or what the enjoyments of wealth are. Beholding Draupadi won at dice, I told thee before, O king, these words,--They that are honest avoid deceit in play. Therefore, stop Duryodhana! Thou didst not, however, act according to my words. That is not strength which is opposed to softness. On the other hand, strength mixed with softness constitutes true policy which should ever be pursued. That prosperity which is dependent on crookedness alone is destined to be destroyed. That prosperity, however, which depends on both strength and softness, descends to sons and grandsons in tact. Let, therefore, thy sons cherish the Pandavas, and the Pandavas also cherish thy sons. O king, let the Kurus and the Pandavas, both having same friends and same foes, live together in happiness and prosperity. Thou art, today, O king, the refuge of the sons of Kuru. Indeed, the race of Kuru, O Ajamida, is dependent on thee. O sire, preserving thy fame unsullied, cherish thou the children of Pandu, afflicted as they are with the sufferings of exile. O descendant of Kuru, make peace with the sons of Pandu. Let not thy foes discover thy holes. They all, O god among men, are devoted to truth. O king of men, withdraw Duryodhana from his evil ways.'"

5.37.1

विदुर उवाच
सप्तदशेमान्राजेन्द्र मनुः स्वायंभुवोऽब्रवीत्
वैचित्रवीर्य पुरुषानाकाशं मुष्टिभिर्घ्नतः

5.37.2

तानेवेन्द्रस्य हि धनुरनाम्यं नमतोऽब्रवीत्
अथो मरीचिनः पादाननाम्यान्नमतस्तथा

5.37.3

यश्चाशिष्यं शासति यश्च कुप्यते; यश्चातिवेलं भजते द्विषन्तम्
स्त्रियश्च योऽरक्षति भद्रमस्तु ते; यश्चायाच्यं याचति यश्च कत्थते

5.37.4

यश्चाभिजातः प्रकरोत्यकार्यं; यश्चाबलो बलिना नित्यवैरी
अश्रद्दधानाय च यो ब्रवीति; यश्चाकाम्यं कामयते नरेन्द्र

5.37.5

वध्वा हासं श्वशुरो यश्च मन्यते; वध्वा वसन्नुत यो मानकामः
परक्षेत्रे निर्वपति यश्च बीजं; स्त्रियं च यः परिवदतेऽतिवेलम्

5.37.6

यश्चैव लब्ध्वा न स्मरामीत्युवाच; दत्त्वा च यः कत्थति याच्यमानः
यश्चासतः सान्त्वमुपासतीह; एतेऽनुयान्त्यनिलं पाशहस्ताः

5.37.7

यस्मिन्यथा वर्तते यो मनुष्य;स्तस्मिंस्तथा वर्तितव्यं स धर्मः
मायाचारो मायया वर्तितव्यः; साध्वाचारः साधुना प्रत्युदेयः

5.37.8

धृतराष्ट्र उवाच
शतायुरुक्तः पुरुषः सर्ववेदेषु वै यदा
नाप्नोत्यथ च तत्सर्वमायुः केनेह हेतुना

5.37.9

विदुर उवाच
अतिवादोऽतिमानश्च तथात्यागो नराधिप
क्रोधश्चातिविवित्सा च मित्रद्रोहश्च तानि षट्

5.37.10

एत एवासयस्तीक्ष्णाः कृन्तन्त्यायूंषि देहिनाम्
एतानि मानवान्घ्नन्ति न मृत्युर्भद्रमस्तु ते

5.37.11

विश्वस्तस्यैति यो दारान्यश्चापि गुरुतल्पगः
वृषलीपतिर्द्विजो यश्च पानपश्चैव भारत

5.37.12

शरणागतहा चैव सर्वे ब्रह्महणैः समाः
एतैः समेत्य कर्तव्यं प्रायश्चित्तमिति श्रुतिः

5.37.13

गृही वदान्योऽनपविद्धवाक्यः; शेषान्नभोक्ताप्यविहिंसकश्च
नानर्थकृत्त्यक्तकलिः कृतज्ञः; सत्यो मृदुः स्वर्गमुपैति विद्वान्

5.37.14

सुलभाः पुरुषा राजन्सततं प्रियवादिनः
अप्रियस्य तु पथ्यस्य वक्ता श्रोता च दुर्लभः

5.37.15

यो हि धर्मं व्यपाश्रित्य हित्वा भर्तुः प्रियाप्रिये
अप्रियाण्याह पथ्यानि तेन राजा सहायवान्

5.37.16

त्यजेत्कुलार्थे पुरुषं ग्रामस्यार्थे कुलं त्यजेत्
ग्रामं जनपदस्यार्थे आत्मार्थे पृथिवीं त्यजेत्

5.37.17

आपदर्थं धनं रक्षेद्दारान्रक्षेद्धनैरपि
आत्मानं सततं रक्षेद्दारैरपि धनैरपि

5.37.18

उक्तं मया द्यूतकालेऽपि राज;न्नैवं युक्तं वचनं प्रातिपीय
तदौषधं पथ्यमिवातुरस्य; न रोचते तव वैचित्रवीर्य

5.37.19

काकैरिमांश्चित्रबर्हान्मयूरा;न्पराजैष्ठाः पाण्डवान्धार्तराष्ट्रैः
हित्वा सिंहान्क्रोष्टुकान्गूहमानः; प्राप्ते काले शोचिता त्वं नरेन्द्र

5.37.20

यस्तात न क्रुध्यति सर्वकालं; भृत्यस्य भक्तस्य हिते रतस्य
तस्मिन्भृत्या भर्तरि विश्वसन्ति; न चैनमापत्सु परित्यजन्ति

5.37.21

न भृत्यानां वृत्तिसंरोधनेन; बाह्यं जनं संजिघृक्षेदपूर्वम्
त्यजन्ति ह्येनमुचितावरुद्धाः; स्निग्धा ह्यमात्याः परिहीनभोगाः

5.37.22

कृत्यानि पूर्वं परिसंख्याय सर्वा;ण्यायव्ययावनुरूपां च वृत्तिम्
संगृह्णीयादनुरूपान्सहाया;न्सहायसाध्यानि हि दुष्कराणि

5.37.23

अभिप्रायं यो विदित्वा तु भर्तुः; सर्वाणि कार्याणि करोत्यतन्द्रीः
वक्ता हितानामनुरक्त आर्यः; शक्तिज्ञ आत्मेव हि सोऽनुकम्प्यः

5.37.24

वाक्यं तु यो नाद्रियतेऽनुशिष्टः; प्रत्याह यश्चापि नियुज्यमानः
प्रज्ञाभिमानी प्रतिकूलवादी; त्याज्यः स तादृक्त्वरयैव भृत्यः

5.37.25

अस्तब्धमक्लीबमदीर्घसूत्रं; सानुक्रोशं श्लक्ष्णमहार्यमन्यैः
अरोगजातीयमुदारवाक्यं; दूतं वदन्त्यष्टगुणोपपन्नम्

5.37.26

न विश्वासाज्जातु परस्य गेहं; गच्छेन्नरश्चेतयानो विकाले
न चत्वरे निशि तिष्ठेन्निगूढो; न राजन्यां योषितं प्रार्थयीत

5.37.27

न निह्नवं सत्रगतस्य गच्छे;त्संसृष्टमन्त्रस्य कुसंगतस्य
न च ब्रूयान्नाश्वसामि त्वयीति; सकारणं व्यपदेशं तु कुर्यात्

5.37.28

घृणी राजा पुंश्चली राजभृत्यः; पुत्रो भ्राता विधवा बालपुत्रा
सेनाजीवी चोद्धृतभक्त एव; व्यवहारे वै वर्जनीयाः स्युरेते

5.37.29

गुणा दश स्नानशीलं भजन्ते; बलं रूपं स्वरवर्णप्रशुद्धिः
स्पर्शश्च गन्धश्च विशुद्धता च; श्रीः सौकुमार्यं प्रवराश्च नार्यः

5.37.30

गुणाश्च षण्मितभुक्तं भजन्ते; आरोग्यमायुश्च सुखं बलं च
अनाविलं चास्य भवेदपत्यं; न चैनमाद्यून इति क्षिपन्ति

5.37.31

अकर्मशीलं च महाशनं च; लोकद्विष्टं बहुमायं नृशंसम्
अदेशकालज्ञमनिष्टवेष;मेतान्गृहे न प्रतिवासयीत

5.37.32

कदर्यमाक्रोशकमश्रुतं च; वराकसंभूतममान्यमानिनम्
निष्ठूरिणं कृतवैरं कृतघ्न;मेतान्भृशार्तोऽपि न जातु याचेत्

5.37.33

संक्लिष्टकर्माणमतिप्रवादं; नित्यानृतं चादृढभक्तिकं च
विकृष्टरागं बहुमानिनं चा;प्येतान्न सेवेत नराधमान्षट्

5.37.34

सहायबन्धना ह्यर्थाः सहायाश्चार्थबन्धनाः
अन्योन्यबन्धनावेतौ विनान्योन्यं न सिध्यतः

5.37.35

उत्पाद्य पुत्राननृणांश्च कृत्वा; वृत्तिं च तेभ्योऽनुविधाय कांचित्
स्थाने कुमारीः प्रतिपाद्य सर्वा; अरण्यसंस्थो मुनिवद्बुभूषेत्

5.37.36

हितं यत्सर्वभूतानामात्मनश्च सुखावहम्
तत्कुर्यादीश्वरो ह्येतन्मूलं धर्मार्थसिद्धये

5.37.37

बुद्धिः प्रभावस्तेजश्च सत्त्वमुत्थानमेव च
व्यवसायश्च यस्य स्यात्तस्यावृत्तिभयं कुतः

5.37.38

पश्य दोषान्पाण्डवैर्विग्रहे त्वं; यत्र व्यथेरन्नपि देवाः सशक्राः
पुत्रैर्वैरं नित्यमुद्विग्नवासो; यशःप्रणाशो द्विषतां च हर्षः

5.37.39

भीष्मस्य कोपस्तव चेन्द्रकल्प; द्रोणस्य राज्ञश्च युधिष्ठिरस्य
उत्सादयेल्लोकमिमं प्रवृद्धः; श्वेतो ग्रहस्तिर्यगिवापतन्खे

5.37.40

तव पुत्रशतं चैव कर्णः पञ्च च पाण्डवाः
पृथिवीमनुशासेयुरखिलां सागराम्बराम्

5.37.41

धार्तराष्ट्रा वनं राजन्व्याघ्राः पाण्डुसुता मताः
मा वनं छिन्धि सव्याघ्रं मा व्याघ्रान्नीनशो वनात्

5.37.42

न स्याद्वनमृते व्याघ्रान्व्याघ्रा न स्युरृते वनम्
वनं हि रक्ष्यते व्याघ्रैर्व्याघ्रान्रक्षति काननम्

5.37.43

न तथेच्छन्त्यकल्याणाः परेषां वेदितुं गुणान्
यथैषां ज्ञातुमिच्छन्ति नैर्गुण्यं पापचेतसः

5.37.44

अर्थसिद्धिं परामिच्छन्धर्ममेवादितश्चरेत्
न हि धर्मादपैत्यर्थः स्वर्गलोकादिवामृतम्

5.37.45

यस्यात्मा विरतः पापात्कल्याणे च निवेशितः
तेन सर्वमिदं बुद्धं प्रकृतिर्विकृतिश्च या

5.37.46

यो धर्ममर्थं कामं च यथाकालं निषेवते
धर्मार्थकामसंयोगं सोऽमुत्रेह च विन्दति

5.37.47

संनियच्छति यो वेगमुत्थितं क्रोधहर्षयोः
स श्रियो भाजनं राजन्यश्चापत्सु न मुह्यति

5.37.48

बलं पञ्चविधं नित्यं पुरुषाणां निबोध मे
यत्तु बाहुबलं नाम कनिष्ठं बलमुच्यते

5.37.49

अमात्यलाभो भद्रं ते द्वितीयं बलमुच्यते
धनलाभस्तृतीयं तु बलमाहुर्जिगीषवः

5.37.50

यत्त्वस्य सहजं राजन्पितृपैतामहं बलम्
अभिजातबलं नाम तच्चतुर्थं बलं स्मृतम्

5.37.51

येन त्वेतानि सर्वाणि संगृहीतानि भारत
यद्बलानां बलं श्रेष्ठं तत्प्रज्ञाबलमुच्यते

5.37.52

महते योऽपकाराय नरस्य प्रभवेन्नरः
तेन वैरं समासज्य दूरस्थोऽस्मीति नाश्वसेत्

5.37.53

स्त्रीषु राजसु सर्पेषु स्वाध्याये शत्रुसेविषु
भोगे चायुषि विश्वासं कः प्राज्ञः कर्तुमर्हति

5.37.54

प्रज्ञाशरेणाभिहतस्य जन्तो;श्चिकित्सकाः सन्ति न चौषधानि
न होममन्त्रा न च मङ्गलानि; नाथर्वणा नाप्यगदाः सुसिद्धाः

5.37.55

सर्पश्चाग्निश्च सिंहश्च कुलपुत्रश्च भारत
नावज्ञेया मनुष्येण सर्वे ते ह्यतितेजसः

5.37.56

अग्निस्तेजो महल्लोके गूढस्तिष्ठति दारुषु
न चोपयुङ्क्ते तद्दारु यावन्नो दीप्यते परैः

5.37.57

स एव खलु दारुभ्यो यदा निर्मथ्य दीप्यते
तदा तच्च वनं चान्यन्निर्दहत्याशु तेजसा

5.37.58

एवमेव कुले जाताः पावकोपमतेजसः
क्षमावन्तो निराकाराः काष्ठेऽग्निरिव शेरते

5.37.59

लताधर्मा त्वं सपुत्रः शालाः पाण्डुसुता मताः
न लता वर्धते जातु महाद्रुममनाश्रिता

5.37.60

वनं राजंस्त्वं सपुत्रोऽम्बिकेय; सिंहान्वने पाण्डवांस्तात विद्धि
सिंहैर्विहीनं हि वनं विनश्ये;त्सिंहा विनश्येयुरृते वनेन

Translation — Kisari Mohan Ganguli

"Vidura said, 'O son of Vichitravirya, Manu, the son of the Self-created, hath, O king, spoken of the following seven and ten kinds of men, as those that strike empty space with their fists, or seek to bend the vapoury bow of Indra in the sky, or desire to catch the intangible rays of the sun. These seven and ten kinds of foolish men are as follow: he who seeketh to control a person that is incapable of being controlled; he who is content with small gains; he who humbly pays court to enemies; he who seeks to restrain women's frailty; he who asketh him for gifts who should never be asked; he who boasteth, having done anything; he who, born in a high family, perpetrateth an improper deed; he who being weak always wageth hostilities with one that is powerful; he who talketh to a person listening scoffingly; he who desireth to have that which is unattainable; he who being a father-in-law, jesteth with his daughter-in-law; he who boasteth at having his alarms dispelled by his daughter-in-law; he who scattereth his own seeds in another's field; he who speaketh ill of his own wife; he who having received anything from another sayeth that he doth not remember it, he who, having given away anything in words in holy places, boasteth at home when asked to make good his words, and he who striveth to prove the truth of what is false. The envoys of Yama, with nooses in hand, drag those persons to hell. One should behave towards another just as that other behaveth towards him. Even this is consistent with social polity. One may behave deceitfully towards him that behaveth deceitfully, but honestly towards him that is honest in his behaviour. Old age killeth beauty; patience, hope; death, life; the practice of virtue, worldly enjoyments; lust, modesty; companionship with the wicked, good behaviour; anger, prosperity; and pride, everything.'

"Dhritarashtra said, 'Man hath been spoken of in all the Vedas as having hundred years for the period of his life. For what reason then, do not all men attain the allotted period?'

"Vidura said, 'Excess of pride, excess in speech, excess in eating, anger, the desire of enjoyment, and intestine dissensions,--these, O king, are six sharp swords that cut off the period of life allotted to creatures. It is these which kill men, and not death. Knowing this, blessed be thou!'

'He who appropriates to himself the wife of one who hath confided in him; he who violates the bed of his preceptor; that Brahmana, O Bharata, who becomes the husband of a Sudra woman, or drinks wines; he who commendeth Brahmanas or becometh their master, or taketh away the lands that support them; and he who taketh the lives of those who yield asking for protection, are all guilty of the sin of slaying Brahmanas. The Vedas declare that contact with these requires expiation. He that accepts the teaching of the wise; he that is acquainted with the

rules of morality; he that is liberal; he that eateth having first dedicated the food to the gods and Pitris; he that envieth none; he that is incapable of doing anything that injureth others; he that is grateful, truthful, humble and learned, succeedeth in attaining to heaven.

'They are abundant, O king, that can always speak agreeable words. The speaker, however, is rare, as also the hearer, of words that are disagreeable but medicinal. That man who, without regarding what is agreeable or disagreeable to his master but keeping virtue alone in view, sayeth what is unpalatable, but medicinal, truly addeth to the strength of the king. For the sake of the family a member may be sacrificed; for the sake of the village, a family may be sacrificed; for the sake of a kingdom a village may be sacrificed; and for the sake of one's soul, the whole earth may be sacrificed. One should protect his wealth in view of the calamities that may overtake him; by his wealth one should protect his wives, and by both his wealth and wives one should protect his own self. From very olden times it hath been seen that gambling provoketh quarrels. Therefore, he that is wise, should not resort to it even in jest. O son of Pratipa, at the time of that gambling match I told thee, O king--this is not proper. But, O son of Vichitravirya, like medicine to a sick man, those words of mine were not agreeable to thee. O king, thou desirest to vanquish the sons of Pandu, who are just as peacocks of variegated plumage, whereas thy sons are all as crows. Forsaking lions thou art protecting jackals! O king, when the time cometh, thou wilt have to grieve for all this. That master, O sire, who doth not give vent to his displeasure with devoted servants zealously pursuing his good, enlisteth the confidence of his servants. In fact, the latter adhere to him even in distress. By confiscating the grants to one's servants or stopping their pay, one should not seek to amass wealth, for even affectionate counsellors deprived of their means of life and enjoyment, turn against him and leave him (in distress). Reflecting first on all intended acts and adjusting the wages and allowances of servants with his income and expenditure, a king should make proper alliances, for there is nothing that cannot be accomplished by alliances. That officer who fully understanding the intentions of his royal master dischargeth all duties with alacrity, and who is respectable himself and devoted to his master, always telleth what is for his master's good, and who is fully acquainted with the extent of his own might and with that also of those against, whom he may be engaged, should be regarded by the king as his second self. That servant, however, who commanded (by his master) disregardeth the latter's injunctions and who enjoined to do anything refuseth to submit, proud as he is of his own intelligence and given to arguing against his master, should be got rid of without the least delay. Men of learning say that a servant should be endued with these eight qualities, viz., absence of pride, ability, absence of procrastination, kindness, cleanliness, incorruptibility, birth in a family free from the taint of disease, and weightiness of speech. No man should confidently enter an

enemy's house after dusk even with notice. One should not at night lurk in the yard of another's premises, nor should one seek to enjoy a woman to whom the king himself might make love. Never set thyself against the decision to which a person hath arrived who keepeth low company and who is in the habit of consulting all he meeteth. Never tell him,--I do not believe thee,--but assigning some reason send him away on a pretext. A king who is exceedingly merciful, a woman of lewd character, the servant of a king, a son, a brother, a widow having an infant son one serving in the army, and one that hath suffered great losses, should never be engaged in pecuniary transactions of lending or borrowing. These eight qualities shed a lustre on men, viz., wisdom, high lineage, acquaintance with scriptures, self-restraint, prowess, moderation in speech, gift to the extent of one's power, and gratefulness. These high qualities, O sire, are necessarily brought together by one only by gifts. When the king favours a person, that incident (of royal favour) bringeth in all others and holdeth them together. He that performeth ablutions winneth these ten, viz., strength, beauty, a clear voice, capacity to utter all the alphabetical sounds, delicacy of touch, fineness of scent, cleanliness, gracefulness, delicacy of limbs, and beautiful women. He that eateth sparingly winneth these six, viz., health, long life, and ease; his progeny also becometh healthy, and nobody reproacheth him for gluttony. One should not give shelter to these in his house, viz., one that always acteth improperly, one that eateth too much, one that is hated by all, one that is exceedingly deceitful, one that is cruel, one that is ignorant of the proprieties of time and place, and one that dresseth indecently. A person, however distressed, should never solicit a miser for alms, or one that speaketh ill of others, or one that is unacquainted with the shastras, or a dweller in the woods, or one that is cunning, or one that doth not regard persons worthy of regard, or one that is cruel, or one that habitually quarrels with others, or one that is ungrateful. A person should never wait upon these six worst of men, viz., one that is a foe, one that always errs, one that is wedded to falsehood, one that is wanting in devotion to the gods, one that is without affection, and one that always regards himself competent to do everything. One's purposes depend (for their success) on means; and means are dependent, again, on the nature of the purposes (sought to be accomplished by them). They are intimately connected with each other, so that success depends on both. Begetting sons and rendering them independent by making some provision for them, and bestowing maiden daughters on eligible persons, one should retire to the woods, and desire to live as a Muni. One should, for obtaining the favours of the Supreme Being, do that which is for the good of all creatures as also for his own happiness, for it is this which is the root of the successful of all one's objects. What anxiety hath he for a livelihood that hath intelligence, energy, prowess, strength, alacrity and perseverance?

'Behold the evils of a rupture with the Pandavas which would sadden the very gods with Sakra. These are, first, enmity between them that are all thy sons; secondly, a life of continued anxiety; thirdly, the loss of the fair fame of the Kurus; and lastly, the joy of those that are thy enemies. The wrath of Bhishma, O thou of the splendour of Indra, of Drona, and the king Yudhishthira, will consume the whole world, like a comet of large proportions falling transversely on the earth. Thy hundred sons and Karna and the sons of Pandu can together rule the vast earth with the belt of the seas. O king, the Dhartarashtras constitute a forest of which the Pandavas are, I think, tigers. O, do not cut down that forest with its tigers! O, let not the tigers be driven from that forest! There can be no forest without tigers, and no tigers without a forest. The forest shelters the tigers and tigers guard the forest!'

They that are sinful never seek so much to ascertain the good qualities of others as to ascertain their faults. He that desires the highest success in all matters connected with worldly profit, should from the very beginning practise virtue, for true profit is never separated from heaven. He whose soul hath been dissociated from sin and firmly fixed on virtue, hath understood all things in their natural and adventitious states; he that followeth virtue, profit, and desire, in proper seasons, obtaineth, both here and hereafter, a combination of all three. He that restraineth the force of both anger and joy, and never, O king, loseth his senses under calamities, winneth prosperity. Listen to me, O king. Men are said to have five different kinds of strength, Of these, the strength of arms is regarded to be of the most inferior kind. Blessed be thou, the acquisition of good counsellors is regarded as the second kind of strength. The wise have said that the acquisition of wealth is the third kind of strength. The strength of birth, O king, which one naturally acquireth from one's sires and grandsires, is regarded as the fourth kind of strength. That, however, O Bharata, by which all these are won, and which is the foremost of all kinds of strength, is called the strength of the intellect. Having provoked the hostility of a person who is capable of inflicting great injury on a fellow creature, one should not gather assurance from the thought that one liveth at a distance from the other. Who that is wise that can place his trust on women, kings, serpents, his own master, enemies, enjoyments, and period of life? There are no physicians nor medicines for one that hath been struck by the arrow of wisdom. In the case of such a person neither the mantras of homa, nor auspicious ceremonies, nor the mantras of the Atharva Veda, nor any of the antidotes of poison, are of any efficacy. Serpents, fire, lions, and consanguineous relatives,--none of these, O Bharata, should be disregarded by a man; all of these are possessed of great power. Fire is a thing of great energy in this world. It lurketh in wood and never consumeth it till it is ignited by others. That very fire, when brought out by friction, consumeth by its energy not only the wood in which it lurketh, but also an entire forest and many other things. Men of high

lineage are just like fire in energy. Endued with forgiveness, they betray no outward symptoms of wrath and are quiet like fire in wood. Thou, O king, with thy sons art possessed of the virtue of creepers, and the sons of Pandu are regarded as Sala trees. A creeper never groweth unless there is a large tree to twine round. O king, O son of Ambika, thy son is as a forest. O sire, know that the Pandavas are the lions of that forest. Without its lions the forest is doomed to destruction, and lions also are doomed to destruction without the forest (to shelter them).'"

5.38.1

विदुर उवाच
ऊर्ध्वं प्राणा ह्युत्क्रामन्ति यूनः स्थविर आयति
प्रत्युत्थानाभिवादाभ्यां पुनस्तान्प्रतिपद्यते

5.38.2

पीठं दत्त्वा साधवेऽभ्यागताय; आनीयापः परिनिर्णिज्य पादौ
सुखं पृष्ट्वा प्रतिवेद्यात्मसंस्थं; ततो दद्यादन्नमवेक्ष्य धीरः

5.38.3

यस्योदकं मधुपर्कं च गां च; नमन्त्रवित्प्रतिगृह्णाति गेहे
लोभाद्भयादर्थकार्पण्यतो वा; तस्यानर्थं जीवितमाहुरार्याः

5.38.4

चिकित्सकः शल्यकर्तावकीर्णी; स्तेनः क्रूरो मद्यपो भ्रूणहा च
सेनाजीवी श्रुतिविक्रायकश्च; भृशं प्रियोऽप्यतिथिर्नोदकार्हः

5.38.5

अविक्रेयं लवणं पक्वमन्नं; दधि क्षीरं मधु तैलं घृतं च
तिला मांसं मूलफलानि शाकं; रक्तं वासः सर्वगन्धा गुडश्च

5.38.6

अरोषणो यः समलोष्टकाञ्चनः; प्रहीणशोको गतसंधिविग्रहः
निन्दाप्रशंसोपरतः प्रियाप्रिये; चरन्नुदासीनवदेष भिक्षुकः

5.38.7

नीवारमूलेङ्गुदशाकवृत्तिः; सुसंयतात्माग्निकार्येष्वचोद्यः
वने वसन्नतिथिष्वप्रमत्तो; धुरंधरः पुण्यकृदेष तापसः

5.38.8

अपकृत्वा बुद्धिमतो दूरस्थोऽस्मीति नाश्वसेत्
दीर्घौ बुद्धिमतो बाहू याभ्यां हिंसति हिंसितः

5.38.9

न विश्वसेदविश्वस्ते विश्वस्ते नातिविश्वसेत्
विश्वासाद्भयमुत्पन्नं मूलान्यपि निकृन्तति

5.38.10

अनीर्ष्युर्गुप्तदारः स्यात्संविभागी प्रियंवदः
श्लक्ष्णो मधुरवाक्स्त्रीणां न चासां वशगो भवेत्

5.38.11

पूजनीया महाभागाः पुण्याश्च गृहदीप्तयः
स्त्रियः श्रियो गृहस्योक्तास्तस्माद्रक्ष्या विशेषतः

5.38.12

पितुरन्तःपुरं दद्यान्मातुर्दद्यान्महानसम्
गोषु चात्मसमं दद्यात्स्वयमेव कृषिं व्रजेत्
भृत्यैर्वणिज्याचारं च पुत्रैः सेवेत ब्राह्मणान्

5.38.13

अद्भ्योऽग्निर्ब्रह्मतः क्षत्रमश्मनो लोहमुत्थितम्
तेषां सर्वत्रगं तेजः स्वासु योनिषु शाम्यति

5.38.14

नित्यं सन्तः कुले जाताः पावकोपमतेजसः
क्षमावन्तो निराकाराः काष्ठेऽग्निरिव शेरते

5.38.15

यस्य मन्त्रं न जानन्ति बाह्याश्चाभ्यन्तराश्च ये
स राजा सर्वतश्चक्षुश्चिरमैश्वर्यमश्नुते

5.38.16

करिष्यन्न प्रभाषेत कृतान्येव च दर्शयेत्
धर्मकामार्थकार्याणि तथा मन्त्रो न भिद्यते

5.38.17

गिरिपृष्ठमुपारुह्य प्रासादं वा रहोगतः
अरण्ये निःशलाके वा तत्र मन्त्रो विधीयते

5.38.18

नासुहृत्परमं मन्त्रं भारतार्हति वेदितुम्
अपण्डितो वापि सुहृत्पण्डितो वाप्यनात्मवान्
अमात्ये ह्यर्थलिप्सा च मन्त्ररक्षणमेव च

5.38.19

कृतानि सर्वकार्याणि यस्य वा पार्षदा विदुः
गूढमन्त्रस्य नृपतेस्तस्य सिद्धिरसंशयम्

5.38.20

अप्रशस्तानि कर्माणि यो मोहादनुतिष्ठति
स तेषां विपरिभ्रंशे भ्रश्यते जीवितादपि

5.38.21

कर्मणां तु प्रशस्तानामनुष्ठानं सुखावहम्
तेषामेवाननुष्ठानं पश्चात्तापकरं महत्

5.38.22

स्थानवृद्धिक्षयज्ञस्य षाड्गुण्यविदितात्मनः
अनवज्ञातशीलस्य स्वाधीना पृथिवी नृप

5.38.23

अमोघक्रोधहर्षस्य स्वयं कृत्यान्ववेक्षिणः
आत्मप्रत्ययकोशस्य वसुधेयं वसुंधरा

5.38.24

नाममात्रेण तुष्येत छत्रेण च महीपतिः
भृत्येभ्यो विसृजेदर्थान्नैकः सर्वहरो भवेत्

5.38.25

ब्राह्मणो ब्राह्मणं वेद भर्ता वेद स्त्रियं तथा
अमात्यं नृपतिर्वेद राजा राजानमेव च

5.38.26

न शत्रुरङ्कमापन्नो मोक्तव्यो वध्यतां गतः
अहताद्धि भयं तस्माज्जायते नचिरादिव

5.38.27

दैवतेषु च यत्नेन राजसु ब्राह्मणेषु च
नियन्तव्यः सदा क्रोधो वृद्धबालातुरेषु च

5.38.28

निरर्थं कलहं प्राज्ञो वर्जयेन्मूढसेवितम्
कीर्तिं च लभते लोके न चानर्थेन युज्यते

5.38.29

प्रसादो निष्फलो यस्य क्रोधश्चापि निरर्थकः
न तं भर्तारमिच्छन्ति षण्ढं पतिमिव स्त्रियः

5.38.30

न बुद्धिर्धनलाभाय न जाड्यमसमृद्धये
लोकपर्यायवृत्तान्तं प्राज्ञो जानाति नेतरः

5.38.31

विद्याशीलवयोवृद्धान्बुद्धिवृद्धांश्च भारत
धनाभिजनवृद्धांश्च नित्यं मूढोऽवमन्यते

5.38.32

अनार्यवृत्तमप्राज्ञमसूयकमधार्मिकम्
अनर्थाः क्षिप्रमायान्ति वाग्दुष्टं क्रोधनं तथा

5.38.33

अविसंवादनं दानं समयस्याव्यतिक्रमः
आवर्तयन्ति भूतानि सम्यक्प्रणिहिता च वाक्

5.38.34

अविसंवादको दक्षः कृतज्ञो मतिमानृजुः
अपि संक्षीणकोशोऽपि लभते परिवारणम्

5.38.35

धृतिः शमो दमः शौचं कारुण्यं वागनिष्ठुरा
मित्राणां चानभिद्रोहः सप्तैताः समिधः श्रियः

5.38.36

असंविभागी दुष्टात्मा कृतघ्नो निरपत्रपः
तादृङ्नराधमो लोके वर्जनीयो नराधिप

5.38.37

न स रात्रौ सुखं शेते ससर्प इव वेश्मनि
यः कोपयति निर्दोषं सदोषोऽभ्यन्तरं जनम्

5.38.38

येषु दुष्टेषु दोषः स्याद्योगक्षेमस्य भारत
सदा प्रसादनं तेषां देवतानामिवाचरेत्

5.38.39

येऽर्थाः स्त्रीषु समासक्ताः प्रथमोत्पतितेषु च
ये चानार्यसमासक्ताः सर्वे ते संशयं गताः

5.38.40

यत्र स्त्री यत्र कितवो यत्र बालोऽनुशास्ति च
मज्जन्ति तेऽवशा देशा नद्यामश्मप्लवा इव

5.38.41

प्रयोजनेषु ये सक्ता न विशेषेषु भारत
तानहं पण्डितान्मन्ये विशेषा हि प्रसङ्गिनः

5.38.42

यं प्रशंसन्ति कितवा यं प्रशंसन्ति चारणाः
यं प्रशंसन्ति बन्धक्यो न स जीवति मानवः

5.38.43

हित्वा तान्परमेष्वासान्पाण्डवानमितौजसः
आहितं भारतैश्वर्यं त्वया दुर्योधने महत्

5.38.44

तं द्रक्ष्यसि परिभ्रष्टं तस्मात्त्वं नचिरादिव
ऐश्वर्यमदसंमूढं बलिं लोकत्रयादिव

Translation — Kisari Mohan Ganguli

"Vidura said, 'The heart of a young man, when an aged and venerable person cometh to his house (as a guest), soareth aloft. By advancing forward and saluting him, he getteth it back. He that is self-controlled, first offering a seat, and bringing water and causing his guest's feet to be washed and making the usual enquiries of welcome, should then speak of his own affairs, and taking everything into consideration, offer him food. The wise have said that man liveth in vain in whose dwelling a Brahmana conversant with mantras doth not accept water, honey and curds, and kine from fear of being unable to appropriate them, or from miserliness and unwillingness with which the gifts are made. A physician, a maker of arrows, even one that hath given up the vow of Brahmacharya before it is complete, a thief, a crooked-minded man, a Brahmana that drinks, one that causeth miscarriage, one that liveth by serving in the army, and one that selleth the Vedas, when arrived as a guest, however undeserving he may be the offer of water should be regarded (by a householder) as exceedingly dear. A Brahmana should never be a seller of salt, of cooked food, curds, milk, honey, oil, clarified butter, sesame, meat, fruits, roots, potherbs, dyed clothes, all kinds of perfumery, and treacle. He that never giveth way to anger, he that is above grief, he that is no longer in need of friendship and quarrels, he that disregardeth both praise and blame, and he that standeth aloof from both what is agreeable and disagreeable, like one perfectly withdrawn from the world, is a real Yogin of the Bhikshu order. That virtuous ascetic who liveth on rice growing wild, or roots, or potherbs, who hath his soul under control, who carefully keepeth his fire for worship, and dwelling in the woods is always regardful of guests, is indeed, the foremost of his brotherhood. Having wronged an intelligent person, one should never gather assurance from the fact that one liveth at a distance from the person wronged. Long are the arms which intelligent persons have, by which they can return wrongs for wrongs done to them, One should never

put trust on him who should not be trusted, nor put too much trust on him who should be trusted, for the danger that ariseth from one's having reposed trust on another cutteth off one's very roots. One should renounce envy, protect one's wives, give to others what is their due, and be agreeable in speech. One should be sweet-tongued and pleasant in his address as regards one's wives, but should never be their slave. It hath been said that wives that are highly blessed and virtuous, worthy of worship and the ornaments of their homes, are really embodiments of domestic prosperity. They should, therefore, be protected particularly. One should devolve the looking over of his inner apartments on his father; of the kitchen, on his mother; of the kine, on somebody he looks upon as his own self, but as regards agriculture, one should look over it himself. One should look after guests of the trader-caste through his servants, and those of the Brahmana caste through his sons. Fire hath its origin in water; Kshatriyas in Brahmanas; and iron in stone. The energy of those (i.e., fire, Kshatriyas, and iron) can affect all things but is neutralised as soon as the things come in contact with their progenitors. Fire lieth concealed in wood without showing itself externally. Good and forgiving men born of high families and endued with fiery energy, do not betray any outward symptoms of what is within them. That king whose counsels cannot be known by either outsiders or those about him, but who knoweth the counsels of others through his spies, enjoyeth his prosperity long. One should never speak of what one intends to do. Let anything thou doest in respect of virtue, profit, and desire, be not known till it is done. Let counsels be not divulged. Ascending on the mountain-top or on the terrace of a palace, or proceeding to a wilderness devoid of trees and plants, one should, in secrecy, mature his counsels. O Bharata, neither a friend who is without learning, nor a learned friend who hath no control over his senses, deserveth to be a repository of state secrets. O king, never make one thy minister without examining him well, for a king's finances and the keeping of his counsels both depend on his minister. That king is the foremost of rulers, whose ministers know his acts in respect of virtue, profit and desire, only after they are done. The king whose counsels are kept close, without doubt, commandeth success. He that from ignorance committeth acts that are censurable, loseth his very life in consequence of the untoward results of those acts. The doing of acts that are praise-worthy is always attended with ease. Omission to do such acts leadeth to repentance. As a Brahmana without having studied the Vedas is not fit to officiate at a Sraddha (in honour of the Pitris), so he that hath not heard of the six (means for protecting a kingdom) deserveth not to take part in political deliberations. O king, he that hath an eye upon increase, decrease, and surplus, he that is conversant with the six means and knoweth also his own self, he whose conduct is always applauded, bringeth the whole earth under subjection to himself. He whose anger and joy are productive of consequences, he who looketh over personally what should be done, he who hath

his treasury under his own control, bringeth the whole earth under subjection to himself. The king should be content with the name he wins and the umbrella that is held over his head. He should divide the wealth of the kingdom among these that serve him. Alone he should not appropriate everything. A Brahmana knoweth a Brahmana, the husband understandeth the wife, the king knoweth the minister, and monarchs know monarchs. A foe that deserveth death, when brought under subjection should never be set free. If one be weak one should pay court to one's foe that is stronger, even if the latter deserves death; but one should kill that foe as soon as one commandeth sufficient strength, for, if not killed, dangers soon arise from him. One should, with an effort, control his wrath against the gods, kings, Brahmanas, old men, children, and those that are helpless. He that is wise should avoid unprofitable quarrels such as fools only engage in. By this one winneth great fame in this world and avoideth misery and unhappiness. People never desire him for a master whose grace is fruitless and whose wrath goest for nothing, like women never desiring him for a husband who is a eunuch. Intelligence doth not exist for the acquisition of wealth, nor is idleness the cause of adversity; the man of wisdom only knoweth, and not others, the cause of the diversities of condition in this world. The fool, O Bharata, always disregardeth those that are elderly in years, and eminent in conduct and knowledge, in intelligence, wealth, and lineage. Calamities soon come upon them that are of wicked disposition, devoid of wisdom, envious, or sinful, foul-tongued, and wrathful. Absence of deceitfulness, gift, observance of the established rules of intercourse, and speech well-controlled, bring all creatures under subjection. He that is without deceitfulness, he that is active, grateful, intelligent, and guileless, even if his treasury be empty, obtaineth friends, counsellors, and servants. Intelligence, tranquillity of mind, self-control, purity, absence of harsh speech and unwillingness to do anything disagreeable to friends,--these seven are regarded as the fuel of prosperity's flame. The wretch who doth not give to others their due, who is of wicked soul, who is ungrateful, and shameless, should, O king, be avoided. The guilty person who provoketh another about him that is innocent, cannot sleep peacefully at night, like a person passing the night with a snake in the same room. They, O Bharata, who upon being angry endanger one's possessions and means of acquisition, should always be propitiated like the very gods. Those objects that depend upon women, careless persons, men that have fallen away from the duties of their caste, and those that are wicked in disposition, are doubtful of success. They sink helplessly. O king, like a raft made of stone, who have a woman, a deceitful person, or a child, for their guide. They that are competent in the general principles of work, though not in particular kinds of work are regarded by men as learned and wise for particular kinds of work, are subsidiary, That man who is highly spoken of by swindlers, mimes and women of ill fame, is more dead than alive, Forsaking these mighty bowmen of immeasurable

energy, viz., the son of Pandu, thou hast. O Bharata, devolved on Duryodhana, the cares of a mighty empire. Thou shalt, therefore, soon see that swelling affluence fall off, like Vali fallen off from the three worlds.'"

5.39.1

धृतराष्ट्र उवाच
अनीश्वरोऽयं पुरुषो भवाभवे; सूत्रप्रोता दारुमयीव योषा
धात्रा तु दिष्टस्य वशे किलायं; तस्माद्वद त्वं श्रवणे धृतोऽहम्

5.39.2

विदुर उवाच
अप्राप्तकालं वचनं बृहस्पतिरपि ब्रुवन्
लभते बुद्ध्यवज्ञानमवमानं च भारत

5.39.3

प्रियो भवति दानेन प्रियवादेन चापरः
मन्त्रं मूलबलेनान्यो यः प्रियः प्रिय एव सः

5.39.4

द्वेष्यो न साधुर्भवति न मेधावी न पण्डितः
प्रिये शुभानि कर्माणि द्वेष्ये पापानि भारत

5.39.5

न स क्षयो महाराज यः क्षयो वृद्धिमावहेत्
क्षयः स त्विह मन्तव्यो यं लब्ध्वा बहु नाशयेत्

5.39.6

समृद्धा गुणतः केचिद्भवन्ति धनतोऽपरे
धनवृद्धान्गुणैर्हीनान्धृतराष्ट्र विवर्जयेत्

5.39.7

धृतराष्ट्र उवाच
सर्वं त्वमायतीयुक्तं भाषसे प्राज्ञसंमतम्
न चोत्सहे सुतं त्यक्तुं यतो धर्मस्ततो जयः

5.39.8

विदुर उवाच
स्वभावगुणसंपन्नो न जातु विनयान्वितः
सुसूक्ष्ममपि भूतानामुपमर्दं प्रयोक्ष्यते

5.39.9

परापवादनिरताः परदुःखोदयेषु च
परस्परविरोधे च यतन्ते सततोत्थिताः

5.39.10

सदोषं दर्शनं येषां संवासे सुमहद्भयम्
अर्थादाने महान्दोषः प्रदाने च महद्भयम्

5.39.11

ये पापा इति विख्याताः संवासे परिगर्हिताः
युक्ताश्चान्यैर्महादोषैर्ये नरास्तान्विवर्जयेत्

5.39.12

निवर्तमाने सौहार्दे प्रीतिर्नीचे प्रणश्यति
या चैव फलनिर्वृत्तिः सौहृदे चैव यत्सुखम्

5.39.13

यतते चापवादाय यत्नमारभते क्षये
अल्पेऽप्यपकृते मोहान्न शान्तिमुपगच्छति

5.39.14

तादृशैः संगतं नीचैर्नृशंसैरकृतात्मभिः
निशाम्य निपुणं बुद्ध्या विद्वान्दूराद्विवर्जयेत्

5.39.15

यो ज्ञातिमनुगृह्णाति दरिद्रं दीनमातुरम्
स पुत्रपशुभिर्वृद्धिं यशश्चाव्ययमश्नुते

5.39.16

ज्ञातयो वर्धनीयास्तैर्य इच्छन्त्यात्मनः शुभम्
कुलवृद्धिं च राजेन्द्र तस्मात्साधु समाचर

5.39.17

श्रेयसा योक्ष्यसे राजन्कुर्वाणो ज्ञातिसत्क्रियाम्
विगुणा ह्यपि संरक्ष्या ज्ञातयो भरतर्षभ

5.39.18

किं पुनर्गुणवन्तस्ते त्वत्प्रसादाभिकाङ्क्षिणः
प्रसादं कुरु दीनानां पाण्डवानां विशां पते

5.39.19

दीयन्तां ग्रामकाः केचित्तेषां वृत्त्यर्थमीश्वर
एवं लोके यशःप्राप्तो भविष्यसि नराधिप

5.39.20

वृद्धेन हि त्वया कार्यं पुत्राणां तात रक्षणम्
मया चापि हितं वाच्यं विद्धि मां त्वद्धितैषिणम्

5.39.21

ज्ञातिभिर्विग्रहस्तात न कर्तव्यो भवार्थिना
सुखानि सह भोज्यानि ज्ञातिभिर्भरतर्षभ

5.39.22

संभोजनं संकथनं संप्रीतिश्च परस्परम्
ज्ञातिभिः सह कार्याणि न विरोधः कथंचन

5.39.23

ज्ञातयस्तारयन्तीह ज्ञातयो मज्जयन्ति च
सुवृत्तास्तारयन्तीह दुर्वृत्ता मज्जयन्ति च

5.39.24

सुवृत्तो भव राजेन्द्र पाण्डवान्प्रति मानद
अधर्षणीयः शत्रूणां तैर्वृतस्त्वं भविष्यसि

5.39.25

श्रीमन्तं ज्ञातिमासाद्य यो ज्ञातिरवसीदति
दिग्धहस्तं मृग इव स एनस्तस्य विन्दति

5.39.26

पश्चादपि नरश्रेष्ठ तव तापो भविष्यति
तान्वा हतान्सुतान्वापि श्रुत्वा तदनुचिन्तय

5.39.27

येन खट्वां समारूढः परितप्येत कर्मणा
आदावेव न तत्कुर्यादध्रुवे जीविते सति

5.39.28

न कश्चिन्नापनयते पुमानन्यत्र भार्गवात्
शेषसंप्रतिपत्तिस्तु बुद्धिमत्स्वेव तिष्ठति

5.39.29

दुर्योधनेन यद्येतत्पापं तेषु पुरा कृतम्
त्वया तत्कुलवृद्धेन प्रत्यानेयं नरेश्वर

5.39.30

तांस्त्वं पदे प्रतिष्ठाप्य लोके विगतकल्मषः
भविष्यसि नरश्रेष्ठ पूजनीयो मनीषिणाम्

5.39.31

सुव्याहृतानि धीराणां फलतः प्रविचिन्त्य यः
अध्यवस्यति कार्येषु चिरं यशसि तिष्ठति

5.39.32

अवृत्तिं विनयो हन्ति हन्त्यनर्थं पराक्रमः
हन्ति नित्यं क्षमा क्रोधमाचारो हन्त्यलक्षणम्

5.39.33

परिच्छदेन क्षेत्रेण वेश्मना परिचर्यया
परीक्षेत कुलं राजन्भोजनाच्छादनेन च

5.39.34

ययोश्चित्तेन वा चित्तं नैभृतं नैभृतेन वा
समेति प्रज्ञया प्रज्ञा तयोर्मैत्री न जीर्यते

5.39.35

दुर्बुद्धिमकृतप्रज्ञं छन्नं कूपं तृणैरिव
विवर्जयीत मेधावी तस्मिन्मैत्री प्रणश्यति

5.39.36

अवलिप्तेषु मूर्खेषु रौद्रसाहसिकेषु च
तथैवापेतधर्मेषु न मैत्रीमाचरेद्बुधः

5.39.37

कृतज्ञं धार्मिकं सत्यमक्षुद्रं दृढभक्तिकम्
जितेन्द्रियं स्थितं स्थित्यां मित्रमत्यागि चेष्यते

5.39.38

इन्द्रियाणामनुत्सर्गो मृत्युना न विशिष्यते
अत्यर्थं पुनरुत्सर्गः सादयेद्दैवतान्यपि

5.39.39

मार्दवं सर्वभूतानामनसूया क्षमा धृतिः
आयुष्याणि बुधाः प्राहुर्मित्राणां चाविमानना

5.39.40

अपनीतं सुनीतेन योऽर्थं प्रत्यानिनीषते
मतिमास्थाय सुदृढां तदकापुरुषव्रतम्

5.39.41

आयत्यां प्रतिकारज्ञस्तदात्वे दृढनिश्चयः
अतीते कार्यशेषज्ञो नरोऽर्थैर्न प्रहीयते

5.39.42

कर्मणा मनसा वाचा यदभीक्ष्णं निषेवते
तदेवापहरत्येनं तस्मात्कल्याणमाचरेत्

5.39.43

मङ्गलालम्भनं योगः श्रुतमुत्थानमार्जवम्
भूतिमेतानि कुर्वन्ति सतां चाभीक्ष्णदर्शनम्

5.39.44

अनिर्वेदः श्रियो मूलं दुःखनाशे सुखस्य च
महान्भवत्यनिर्विण्णः सुखं चात्यन्तमश्नुते

5.39.45

नातः श्रीमत्तरं किंचिदन्यत्पथ्यतमं तथा
प्रभविष्णोर्यथा तात क्षमा सर्वत्र सर्वदा

5.39.46

क्षमेदशक्तः सर्वस्य शक्तिमान्धर्मकारणात्
अर्थानर्थौ समौ यस्य तस्य नित्यं क्षमा हिता

5.39.47

यत्सुखं सेवमानोऽपि धर्मार्थाभ्यां न हीयते
कामं तदुपसेवेत न मूढव्रतमाचरेत्

5.39.48

दुःखार्तेषु प्रमत्तेषु नास्तिकेष्वलसेषु च
न श्रीर्वसत्यदान्तेषु ये चोत्साहविवर्जिताः

5.39.49

आर्जवेन नरं युक्तमार्जवात्सव्यपत्रपम्
अशक्तिमन्तं मन्यन्तो धर्षयन्ति कुबुद्धयः

5.39.50

अत्यार्यमतिदातारमतिशूरमतिव्रतम्
प्रज्ञाभिमानिनं चैव श्रीर्भयान्नोपसर्पति

5.39.51

अग्निहोत्रफला वेदाः शीलवृत्तफलं श्रुतम्
रतिपुत्रफला दारा दत्तभुक्तफलं धनम्

5.39.52

अधर्मोपार्जितैरर्थैर्यः करोत्यौर्ध्वदेहिकम्
न स तस्य फलं प्रेत्य भुङ्क्तेऽर्थस्य दुरागमात्

5.39.53

कान्तारवनदुर्गेषु कृच्छ्रास्वापत्सु संभ्रमे
उद्यतेषु च शस्त्रेषु नास्ति शेषवतां भयम्

5.39.54

उत्थानं संयमो दाक्ष्यमप्रमादो धृतिः स्मृतिः
समीक्ष्य च समारम्भो विद्धि मूलं भवस्य तत्

5.39.55

तपो बलं तापसानां ब्रह्म ब्रह्मविदां बलम्
हिंसा बलमसाधूनां क्षमा गुणवतां बलम्

5.39.56

अष्टौ तान्यव्रतघ्नानि आपो मूलं फलं पयः
हविर्ब्राह्मणकाम्या च गुरोर्वचनमौषधम्

5.39.57

न तत्परस्य संदध्यात्प्रतिकूलं यदात्मनः
संग्रहेणैष धर्मः स्यात्कामादन्यः प्रवर्तते

5.39.58

अक्रोधेन जयेत्क्रोधमसाधुं साधुना जयेत्
जयेत्कदर्यं दानेन जयेत्सत्येन चानृतम्

5.39.59

स्त्रीधूर्तकेऽलसे भीरौ चण्डे पुरुषमानिनि
चौरे कृतघ्ने विश्वासो न कार्यो न च नास्तिके

5.39.60

अभिवादनशीलस्य नित्यं वृद्धोपसेविनः
चत्वारि संप्रवर्धन्ते कीर्तिरायुर्यशोबलम्

5.39.61

अतिक्लेशेन येऽर्थाः स्युर्धर्मस्यातिक्रमेण च
अरेर्वा प्रणिपातेन मा स्म तेषु मनः कृथाः

5.39.62

अविद्यः पुरुषः शोच्यः शोच्यं मिथुनमप्रजम्
निराहाराः प्रजाः शोच्याः शोच्यं राष्ट्रमराजकम्

5.39.63

अध्वा जरा देहवतां पर्वतानां जलं जरा
असंभोगो जरा स्त्रीणां वाक्शल्यं मनसो जरा

5.39.64

अनाम्नायमला वेदा ब्राह्मणस्याव्रतं मलम्
कौतूहलमला साध्वी विप्रवासमलाः स्त्रियः

5.39.65

सुवर्णस्य मलं रूप्यं रूप्यस्यापि मलं त्रपु
ज्ञेयं त्रपुमलं सीसं सीसस्यापि मलं मलम्

5.39.66

न स्वप्नेन जयेन्निद्रां न कामेन स्त्रियं जयेत्
नेन्धनेन जयेदग्निं न पानेन सुरां जयेत्

5.39.67

यस्य दानजितं मित्रममित्रा युधि निर्जिताः
अन्नपानजिता दाराः सफलं तस्य जीवितम्

5.39.68

सहस्रिणोऽपि जीवन्ति जीवन्ति शतिनस्तथा
धृतराष्ट्रं विमुञ्चेच्छां न कथंचिन्न जीव्यते

5.39.69

यत्पृथिव्यां व्रीहियवं हिरण्यं पशवः स्त्रियः
नालमेकस्य तत्सर्वमिति पश्यन्न मुह्यति

5.39.70

राजन्भूयो ब्रवीमि त्वां पुत्रेषु सममाचर
समता यदि ते राजन्स्वेषु पाण्डुसुतेषु च

Translation — Kisari Mohan Ganguli

"Dhritarashtra said, 'Man is not the disposer of either his prosperity or adversity. He is like a wooden doll moved by strings. Indeed, the Creator hath made man subject to Destiny. Go on telling me, I am attentive to what thou sayest.'

"Vidura said, 'O Bharata, by speaking words out of season even Vrihaspati himself incurreth reproach and the charge of ignorance, one becometh agreeable by gift, another by sweet words, a third by the force of incantation and drugs. He, however, that is naturally agreeable, always remaineth so. He that is hated by another is never regarded by that other as honest or intelligent or wise. One attributeth everything good to him one loveth; and everything evil to him one hateth. O king, as soon as Duryodhana was born I told thee,--thou shouldst abandon this one son, for by abandoning him thou wouldst secure the prosperity of thy hundred sons,--and by keeping him, destruction would overtake thy hundred sons, that gain should never be regarded highly which leadeth to loss. On the other hand, that loss even should be regarded highly which would bring on gain. That is no loss, O king, which bringeth on gain. That, however, should be reckoned as loss which is certain to bring about greater losses still. Some become eminent in consequence of good qualities; others become so in consequence of wealth. Avoid them, O Dhritarashtra, that are eminent in wealth but destitute of good qualities!'

"Dhritarashtra said, 'All that you sayest is approved by the wise and is for my future good. I dare not, however, abandon my son. It is well-known that where there is righteousness there is victory.'

"Vidura said, 'He that is graced with every virtue and is endued with humility, is never indifferent to even the minutest sufferings of living creatures. They, however, that are ever employed in speaking ill of others, always strive with activity quarrelling with one another and in all matters, calculated to give pain to others. There is sin in accepting gifts from, and danger in making gifts to them, whose very sight is inauspicious and whose companionship is fraught with danger. They that are quarrelsome, covetous, shameless, deceitful, are known unrighteous, and their companionship should always be avoided. One should also avoid those men that are endued with similar faults of a grave nature, When the

occasion that caused the friendship is over the friendship of those that are low, the beneficial result of that connection, and the happiness also derivable from it, all come to an end. They then strive to speak ill of their (late) friend and endeavour to inflict loss on him, and if the loss they sustain be even very small, for all that they, from want of self-control, fail to enjoy peace. He that is learned, examining everything carefully and reflecting well, should, from a distance, avoid the friendship of vile and wicked-minded persons such as these. He that helpeth his poor and wretched and helpless relatives, obtain children and animals and enjoyeth prosperity that knoweth no end. They that desire their own benefit should always succour their relatives. By every means, therefore, O king, do thou seek the growth of thy race. Prosperity will be thine, O Monarch, if thou behavest well towards all thy relatives. Even relatives that are destitute of good qualities should be protected. O bull of the Bharata race, how much more, therefore, should they be protected that are endued with every virtue and are humbly expectant of thy favours? Favour thou the heroic sons of Pandu, O monarch, and let a few villages be assigned to them for their maintenance. By acting thus, O king, fame will be thine in this world. Thou art old; thou shouldst, therefore, control thy sons. I should say what is for thy good. Know me as one that wishes well to thee. He that desireth his own good should never quarrel, O sire, with his relatives. O bull of the Bharata race, happiness should ever be enjoyed with one's relatives, and not without them, to eat with one another, to talk with one another, and to love one another, are what relatives should always do. They should never quarrel. In this world it is the relatives that rescue, and the relatives that ruin (relatives). Those amongst them that are righteous rescue; while those that are unrighteous sink (their brethren). O king, be thou, O giver of honours, righteous in thy conduct towards the sons of Pandu. Surrounded by them, thou wouldst be unconquerable by thy foes. If a relative shrinks in the presence of a prosperous relative, like a deer at sight of a hunter armed with arrows, then the prosperous relative hath to take upon himself all the sins of the other. O best of men, repentance will be thine (for this thy inaction at present) when in future thou wilt hear of the death of either the Pandavas or thy sons. O, think of all this. When life itself is unstable, one should in the very beginning avoid that act in consequence of which one would have to indulge in regrets having entered the chamber of woe. True it is that a person other than Bhargava, the author of the science of morality is liable to commit actions that go against morality. It is seen, however, that a just notion of consequence is present in all persons of intelligence. Thou art an aged scion of Kuru's race. If Duryodhana inflicted these wrongs on the sons of Pandu, it is thy duty, O king of men, to undo them all. Re-instating them in their position, thou wilt, in this world, be cleansed of all thy sins and be, O king of men, an object of worship with even those that have their souls under control. Reflecting on the well-spoken words of the wise according to

their consequences, he that engageth in acts never loseth fame. The knowledge imparted by even men of learning and skill is imperfect, for that which is sought to be inculcated is ill-understood, or, if understood, is not accomplished in practice. That learned person who never doth an act, the consequences of which are sin and misery, always groweth (in prosperity). The person, however, of wicked soul, who from folly pursueth his sinful course commenced before falleth into a slough of deep mire. He that is wise should ever keep in view the (following) six conduits by which counsels become divulged, and he that desireth success and a long dynasty should ever guard himself from those six. They are, intoxication, sleep, inattention to spies, set over one by another, one's own demeanour as dependent on the working of one's own heart, confidence reposed on a wicked counsellor, and unskilful envoys. Knowing these six doors (through which counsels are divulged), he that keepeth them shut while pursuing the attainment of virtue, profit, and desire, succeedeth in standing over the heads of his foes. Without an acquaintance with the scriptures and without waiting upon the old, neither virtue nor profit can be known (or won) by persons blessed even with the intelligence of Vrihaspati. A thing is lost if cast into the sea; words are lost if addressed to one that listens not; the scriptures are lost on one that hath not his soul under control; and a libation of clarified butter is lost if poured over the ashes left by a fire that is extinguished. He that is endued with the intelligence maketh friendships with those that are wise, having first examined by the aid of his intelligence, repeatedly searching by his understanding, and using his ears, eyes, and judgment. Humility removeth obloquy, ears, failure, prowess; forgiveness always conquereth anger; and auspicious rites destroy all indications of evil. One's lineage, O king, is tested by his objects of enjoyment, place of birth, house, behaviour, food, and dress. When an object of enjoyment is available, even that one who hath attained emancipation is not unwilling to enjoy; what, again, need be said of him that is yet wedded to desire? A king should cherish a counsellor that worshippeth persons of wisdom, is endued with learning, virtue, agreeable appearance, friends, sweet speech, and a good heart. Whether of low or high birth, he who doth not transgress the rules of polite intercourse, who hath an eye on virtue, who is endued with humility and modesty, is superior to a hundred persons of high birth. The friendship of those persons never cooleth, whose hearts, secret pursuits, and pleasures, and acquirements, accord in every respect. He that is intelligent should avoid an ignorant person of wicked soul, like a pit whose mouth is covered with grass, for friendship with such a person can never last. The man of wisdom should never contract friendship with those that are proud, ignorant, fierce, rash and fallen off from righteousness. He that is grateful, virtuous, truthful, large-hearted, and devoted, and he that hath his senses under control, preserveth his dignity, and never forsaketh a friend, should be desired for a friend. The withdrawal of the senses from their respective objects is

equivalent to death itself. Their excessive indulgence again would ruin the very gods. Humility, love of all creatures, forgiveness, and respect for friends,--these, the learned have said, lengthen life. He who with a firm resolution striveth to accomplish by a virtuous policy purposes that have once been frustrated, is said to possess real manhood. That man attaineth all his objects, who is conversant with remedies to be applied in the future, who is firmly resolved in the present, and who could anticipate in the past how an act begun would end. That which a man pursueth in word, deed, and thought, winneth him for its own; therefore, one should always seek that which is for his good. Effort after securing what is good, the properties of time, place, and means, acquaintance with the scriptures, activity, straightforwardness, and frequent meetings with those that are good,--these bring about prosperity. Perseverance is the root of prosperity, of gain, and of what is beneficial. The man that pursueth an object with perseverance and without giving it up in vexation, is really great, and enjoyeth happiness that is unending. O sire, there is nothing more conducive of happiness and nothing more proper for a man of power and energy as foregiveness in every place and at all times. He that is weak should forgive under all circumstances. He that is possessed of power should show forgiveness from motives of virtue; and he, to whom the success or failure of his objects is the same, is naturally forgiving. That pleasure the pursuit of which doth not injure one's virtue and profit, should certainly be pursued to one's fill. One should not, however, act like a fool by giving free indulgence to his senses. Prosperity never resides in one who suffers himself to be tortured by a grief, who is addicted to evil ways, who denies Godhead, who is idle, who hath not his senses under control, and who is divested of exertion. The man that is humble, and who from humility is modest is regarded as weak and persecuted by persons of misdirected intelligence. Prosperity never approacheth from fear the person that is excessively liberal, that giveth away without measure, that is possessed of extraordinary bravery, that practiseth the most rigid vows, and that is very proud of his wisdom. Prosperity doth not reside in one that is highly accomplished, nor in one that is without any accomplishment. She doth not desire a combination of all the virtues, nor is she pleased with the total absence of all virtues. Blind, like a mad cow, prosperity resides with some one who is not remarkable. The fruits of the Vedas are ceremonies performed before the (homa) fire; the fruits of an acquaintance with the scriptures are goodness of disposition and conduct. The fruits of women are the pleasures of intercourse and offspring; and the fruits of wealth are enjoyment and charity. He that performeth acts tending to secure his prosperity in the other world with wealth acquired sinfully, never reapeth the fruits of these acts in the other world, in consequence of the sinfulness of the acquisitions (spent for the purpose). In the midst of deserts, or deep woods, or inaccessible fastnesses, amid all kinds of dangers and alarms or in view of deadly weapons upraised for striking

him, he that hath strength of mind entertaineth no fear. Exertion, self-control, skill, carefulness, steadiness, memory, and commencement of acts after mature deliberation,--know that these are the roots of prosperity. Austerities constitute the strength of ascetics; the Vedas are the strength of those conversant with them; in envy lieth the strength of the wicked; and in forgiveness, the strength of the virtuous. These eight, viz., water, roots, fruits, milk, clarified butter (what is done at) the desire of a Brahmana, (or at) the command of a preceptor, and medicine, are not destructive of a vow. That which is antagonistic to one's own self, should never be applied in respect of another. Briefly even this is virtue. Other kinds of virtue there are, but these proceed from caprice. Anger must be conquered by forgiveness; and the wicked must be conquered by honesty; the miser must be conquered by liberality, and falsehood must be conquered by truth. One should not place trust on a woman, a swindler, an idle person, a coward, one that is fierce, one that boasts of his own power, a thief, an ungrateful person, and an atheist. Achievements, period of life, fame, and power--these four always expand in the case of him that respectfully saluteth his superiors and waiteth upon the old. Do not set thy heart after these objects which cannot be acquired except by very painful exertion, or by sacrificing righteousness, or by bowing down to an enemy. A man without knowledge is to be pitied; an act of intercourse that is not fruitful is to be pitied; the people of a kingdom that are without food are to be pitied; and a kingdom without a king is to be pitied. These constitute the source of pain and weakness to embodied creatures; the rains, decay of hills and mountains; absence of enjoyment, anguish of women; and wordy arrows of the heart. The scum of the Vedas is want of study; of Brahmanas, absence of vows; of the Earth, the Vahlikas; of man, untruth; of the chaste woman, curiosity; of women, exile from home. The scum of gold is silver; of silver, tin; of tin, lead; and of lead, useless dross. One cannot conquer sleep by lying down; women by desire; fire by fuel; and wine by drinking. His life is, indeed, crowned with success who hath won his friends by gifts, his foes in battle, and wife by food and drink; they who have thousands live; they, who have hundreds, also live. O Dhritarashtra, forsake desire. There is none who cannot manage to live by some means or other. Thy paddy, wheat, gold, animals, and women that are on earth all cannot satiate even one person .. Reflecting on this, they that are wise never grieve for want of universal dominion. O king, I again tell thee, adopt an equal conduct towards thy children, i.e., towards the sons of Pandu and thy own sons.'"

5.40.1

विदुर उवाच
योऽभ्यर्थितः सद्भिरसज्जमानः; करोत्यर्थं शक्तिमहापयित्वा
क्षिप्रं यशस्तं समुपैति सन्त;मलं प्रसन्ना हि सुखाय सन्तः

5.40.2

महान्तमप्यर्थमधर्मयुक्तं; यः संत्यजत्यनुपाक्रुष्ट एव
सुखं स दुःखान्यवमुच्य शेते; जीर्णां त्वचं सर्प इवावमुच्य

5.40.3

अनृतं च समुत्कर्षे राजगामि च पैशुनम्
गुरोश्चालीकनिर्बन्धः समानि ब्रह्महत्यया

5.40.4

असूयैकपदं मृत्युरतिवादः श्रियो वधः
अशुश्रूषा त्वरा श्लाघा विद्यायाः शत्रवस्त्रयः

5.40.5

सुखार्थिनः कुतो विद्या नास्ति विद्यार्थिनः सुखम्
सुखार्थी वा त्यजेद्विद्यां विद्यार्थी वा सुखं त्यजेत्

5.40.6

नाग्निस्तृप्यति काष्ठानां नापगानां महोदधिः
नान्तकः सर्वभूतानां न पुंसां वामलोचना

5.40.7

आशा धृतिं हन्ति समृद्धिमन्तकः; क्रोधः श्रियं हन्ति यशः कदर्यता
अपालनं हन्ति पशूंश्च राज;न्नेकः क्रुद्धो ब्राह्मणो हन्ति राष्ट्रम्

5.40.8

अजश्च कांस्यं च रथश्च नित्यं; मध्वाकर्षः शकुनिः श्रोत्रियश्च
वृद्धो ज्ञातिरवसन्नो वयस्य; एतानि ते सन्तु गृहे सदैव

5.40.9

अजोक्षा चन्दनं वीणा आदर्शो मधुसर्पिषी
विषमौदुम्बरं शङ्खः स्वर्णं नाभिश्च रोचना

5.40.10

गृहे स्थापयितव्यानि धन्यानि मनुरब्रवीत्
देवब्राह्मणपूजार्थमतिथीनां च भारत

5.40.11

इदं च त्वां सर्वपरं ब्रवीमि; पुण्यं पदं तात महाविशिष्टम्
न जातु कामान्न भयान्न लोभा;द्धर्मं त्यजेज्जीवितस्यापि हेतोः

5.40.12

नित्यो धर्मः सुखदुःखे त्वनित्ये; नित्यो जीवो धातुरस्य त्वनित्यः
त्यक्त्वानित्यं प्रतितिष्ठस्व नित्ये; संतुष्य त्वं तोषपरो हि लाभः

5.40.13

महाबलान्पश्य महानुभावा;न्प्रशास्य भूमिं धनधान्यपूर्णाम्
राज्यानि हित्वा विपुलांश्च भोगा;न्गतान्नरेन्द्रान्वशमन्तकस्य

5.40.14

मृतं पुत्रं दुःखपुष्टं मनुष्या; उत्क्षिप्य राजन्स्वगृहान्निर्हरन्ति
तं मुक्तकेशाः करुणं रुदन्त;श्चितामध्ये काष्ठमिव क्षिपन्ति

5.40.15

अन्यो धनं प्रेतगतस्य भुङ्क्ते; वयांसि चाग्निश्च शरीरधातून्
द्वाभ्यामयं सह गच्छत्यमुत्र; पुण्येन पापेन च वेष्ट्यमानः

5.40.16

उत्सृज्य विनिवर्तन्ते ज्ञातयः सुहृदः सुताः
अग्नौ प्रास्तं तु पुरुषं कर्मान्वेति स्वयंकृतम्

5.40.17

अस्माल्लोकादूर्ध्वममुष्य चाधो; महत्तमस्तिष्ठति ह्यन्धकारम्
तद्वै महामोहनमिन्द्रियाणां; बुध्यस्व मा त्वां प्रलभेत राजन्

5.40.18

इदं वचः शक्ष्यसि चेद्यथाव;न्निशम्य सर्वं प्रतिपत्तुमेवम्
यशः परं प्राप्स्यसि जीवलोके; भयं न चामुत्र न चेह तेऽस्ति

5.40.19

आत्मा नदी भारत पुण्यतीर्था; सत्योदका धृतिकूला दमोर्मिः
तस्यां स्नातः पूयते पुण्यकर्मा; पुण्यो ह्यात्मा नित्यमम्भोऽम्भ एव

5.40.20

कामक्रोधग्राहवतीं पञ्चेन्द्रियजलां नदीम्
कृत्वा धृतिमयीं नावं जन्मदुर्गाणि संतर

5.40.21

प्रज्ञावृद्धं धर्मवृद्धं स्वबन्धुं; विद्यावृद्धं वयसा चापि वृद्धम्
कार्याकार्ये पूजयित्वा प्रसाद्य; यः संपृच्छेन्न स मुह्येत्कदाचित्

5.40.22

धृत्या शिश्नोदरं रक्षेत्पाणिपादं च चक्षुषा
चक्षुःश्रोत्रे च मनसा मनो वाचं च कर्मणा

5.40.23

नित्योदकी नित्ययज्ञोपवीती; नित्यस्वाध्यायी पतितान्नवर्जी
ऋतं ब्रुवन्गुरवे कर्म कुर्व;न्न ब्राह्मणश्च्यवते ब्रह्मलोकात्

5.40.24

अधीत्य वेदान्परिसंस्तीर्य चाग्नी;निष्ट्वा यज्ञैः पालयित्वा प्रजाश्च
गोब्राह्मणार्थे शस्त्रपूतान्तरात्मा; हतः संग्रामे क्षत्रियः स्वर्गमेति

5.40.25

वैश्योऽधीत्य ब्राह्मणान्क्षत्रियांश्च; धनैः काले संविभज्याश्रितांश्च
त्रेतापूतं धूममाघ्राय पुण्यं; प्रेत्य स्वर्गे देवसुखानि भुङ्क्ते

5.40.26

ब्रह्मक्षत्रं वैश्यवर्णं च शूद्रः; क्रमेणैतान्न्यायतः पूजयानः
तुष्टेष्वेतेष्वव्यथो दग्धपाप;स्त्यक्त्वा देहं स्वर्गसुखानि भुङ्क्ते

5.40.27

चातुर्वर्ण्यस्यैष धर्मस्तवोक्तो; हेतुं चात्र ब्रुवतो मे निबोध
क्षात्राद्धर्माद्धीयते पाण्डुपुत्र;स्तं त्वं राजन्राजधर्मे नियुङ्क्ष्व

5.40.28

धृतराष्ट्र उवाच
एवमेतद्यथा मां त्वमनुशाससि नित्यदा
ममापि च मतिः सौम्य भवत्येवं यथात्थ माम्

5.40.29

सा तु बुद्धिः कृताप्येवं पाण्डवान्प्रति मे सदा
दुर्योधनं समासाद्य पुनर्विपरिवर्तते

5.40.30

न दिष्टमभ्यतिक्रान्तुं शक्यं मर्त्येन केनचित्
दिष्टमेव कृतं मन्ये पौरुषं तु निरर्थकम्

Translation — Kisari Mohan Ganguli

"Vidura said, 'Worshipped by the good and abandoning pride, that good man who pursueth his objects without outstepping the limits of his power, soon succeedeth in winning fame, for they that are good, when gratified with a person, are certainly competent to bestow happiness on him. He that forsaketh, of his own accord, even a great object owing to its being fraught with unrighteousness, liveth happily, casting off all foes, like a snake that hath cast off its slough. A victory gained by an untruth, deceitful conduct towards the king, and insincerity of intentions expressed before the preceptor,--these three are each equal to the sin of slaying a Brahmana. Excessive envy, death, and boastfulness, are the causes of the destruction of prosperity. Carelessness in waiting upon preceptor, haste, and boastlessness, are the three enemies of knowledge. Idleness, inattention, confusion of the intellect, restlessness, gathering for killing time, haughtiness, pride, and covetous ness,--these seven constitute, it is said, the faults of students in the pursuit of learning. How can they that desire pleasure have knowledge? Students, again, engaged in the pursuit of learning, cannot have pleasure. Votaries of pleasure must give up knowledge, and votaries of knowledge must give up pleasure. Fire is never gratified with fuel (but can consume any measure thereof). The great ocean is never gratified with the rivers it receives (but can receive any number of them). Death is never gratified even with entire living creatures. A beautiful woman is never gratified with any number of men (she may have). O king, hope killeth patience; Yama killeth growth; anger killeth prosperity; miserliness killeth fame; absence of tending killeth cattle; one angry Brahmana destroyeth a whole kingdom. Let goats, brass, silver, honey, antidotes of poison, birds, Brahmanas versed in the Vedas, old relatives, and men of high birth sunk in poverty, be always present in thy house. O Bharata, Manu hath said that goats, bulls, sandal, lyres, mirrors, honey, clarified butter, iron, copper, conch-shells, salagram (the stony-image of Vishnu with gold within) and gorochana should always be kept in one's house for the worship of the gods. Brahmanas, and guests, for all those objects are auspicious. O sire, I would impart to thee another sacred lesson productive of great fruits, and which is the highest of all teachings, viz., virtue should never be forsaken from desire, fear, or temptation, nay, nor for the sake of life itself. Virtue is everlasting; pleasure and pain are transitory; life is, indeed, everlasting but its particular phases are transitory. Forsaking those which are transitory, betake thyself to that which is everlasting, and let contentment be thine, for contentment is the highest of all acquisitions. Behold, illustrious and mighty kings, having ruled lands abounding with wealth and corn, have become the victims of the Universal Destroyer, leaving behind their kingdoms and vast sources of enjoyment. The son brought up with anxious care, when dead, is taken up and carried away by men

[paragraph continues] (to the burning ground). With the dishevelled hair and crying piteously, they then cast the body into the funeral pyre, as if it were a piece of wood. Others enjoy the deceased's wealth, while birds and fire feast on the elements of his body. With two only he goeth to the other world, viz., his merits and his sins which keep him company. Throwing away the body, O sire, relatives, friends, and sons retrace their steps, like birds abandoning trees without blossoms and fruits. The person cast into the funeral pyre is followed only by his own acts. Therefore, should men carefully and gradually earn the merit of righteousness. In the world above this, and also in that below this, there are regions of great gloom and darkness. Know, O king, that those are regions where the senses of men are exceedingly afflicted. Oh, let not any of those places to thine. Carefully listening to these words, if thou canst act according to them, thou wilt obtain great fame in this world of men, and fear will not be thine here or hereafter. O Bharata, the soul is spoken of as a river; religious merit constitutes its sacred baths; truth, its water; self-control, its banks; kindness, its waves. He that is righteous purifieth himself by a bath therein, for the soul is sacred, and the absence of desire is the highest merit. O king, life is a river whose waters are the five senses, and whose crocodiles and sharks are desire and anger. Making self-control thy raft, cross thou its eddies which are represented by repeated births! Worshipping and gratifying friends that are eminent in wisdom, virtue, learning, and years, he that asketh their advice about what he should do and should not do, is never misled. One should restrain one's lust and stomach by patience; one's hands and feet by one's eyes; one's eyes and ears by one's mind; and one's mind and words by one's acts. That Brahmana who never omitteth to perform his ablutions, who always weareth his sacred thread, who always attendeth to the study of the Vedas, who always avoideth food that is unclean, who telleth the truth and performeth acts in honour of his preceptor, never falleth off from the region of Brahma. Having studied the Vedas, poured libations into fire, performed sacrifices, protected subjects, sanctified his soul by drawing weapons for protecting kine and Brahmanas, and died on the field of battle, the Kshatriya attaineth to heaven. Having studied the Vedas, and distributed in proper time, his wealth among Brahmanas, Kshatriyas, and his own dependents, and inhaled the sanctified smoke of the three kinds of fires, the Vaisya enjoyeth heavenly bliss in the other world. Having properly worshipped Brahmanas, Kshatriyas, and Vaisayas in due order, and having burnt his sins, by gratifying them, and then peacefully casting off his body, the Sudra enjoyeth the bliss of heaven. The duties of the four orders are thus set forth before thee. Listen now to the reason of my speech as I discourse it. Yudhishthira, the son of Pandu, is falling off from the duties of the Kshatriya order. Place him, therefore, O king, in a position to discharge the duties of kings.'

"Dhritarashtra said, It is even so as thou always teachest me. O amiable one, my heart also inclineth that very way of which thou tellest

me. Although, however, I incline in my mind towards the Pandavas even as thou teachest me to do, yet as soon as I come in contact with Duryodhana it turneth off in a different way. No creature is able to avert fate. Indeed, Destiny, I think, is certain to take its course; individual exertion is futile.'"

5.41.1

धृतराष्ट्र उवाच
अनुक्तं यदि ते किंचिद्वाचा विदुर विद्यते
तन्मे शुश्रूषवे ब्रूहि विचित्राणि हि भाषसे

5.41.2

विदुर उवाच
धृतराष्ट्र कुमारो वै यः पुराणः सनातनः
सनत्सुजातः प्रोवाच मृत्युर्नास्तीति भारत

5.41.3

स ते गुह्यान्प्रकाशांश्च सर्वान्हृदयसंश्रयान्
प्रवक्ष्यति महाराज सर्वबुद्धिमतां वरः

5.41.4

धृतराष्ट्र उवाच
किं त्वं न वेद तद्भूयो यन्मे ब्रूयात्सनातनः
त्वमेव विदुर ब्रूहि प्रज्ञाशेषोऽस्ति चेत्तव

5.41.5

विदुर उवाच
शूद्रयोनावहं जातो नातोऽन्यद्वक्तुमुत्सहे
कुमारस्य तु या बुद्धिर्वेद तां शाश्वतीमहम्

5.41.6

ब्राह्मीं हि योनिमापन्नः सुगुह्यमपि यो वदेत्
न तेन गर्ह्यो देवानां तस्मादेतद्ब्रवीमि ते

5.41.7

धृतराष्ट्र उवाच
ब्रवीहि विदुर त्वं मे पुराणं तं सनातनम्
कथमेतेन देहेन स्यादिहैव समागमः

5.41.8

वैशंपायन उवाच
चिन्तयामास विदुरस्तमृषिं संशितव्रतम्
स च तच्चिन्तितं ज्ञात्वा दर्शयामास भारत

5.41.9

स चैनं प्रतिजग्राह विधिदृष्टेन कर्मणा
सुखोपविष्टं विश्रान्तमथैनं विदुरोऽब्रवीत्

5.41.10

भगवन्संशयः कश्चिद्धृतराष्ट्रस्य मानसे
यो न शक्यो मया वक्तुं तमस्मै वक्तुमर्हसि
यं श्रुत्वायं मनुष्येन्द्रः सुखदुःखातिगो भवेत्

5.41.11

लाभालाभौ प्रियद्वेष्यौ यथैनं न जरान्तकौ
विषहेरन्भयामर्षौ क्षुत्पिपासे मदोद्भवौ
अरतिश्चैव तन्द्री च कामक्रोधौ क्षयोदयौ

Translation — Kisari Mohan Ganguli

(Sanat-sujata Parva)

"Dhritarashtra said, 'If there is anything still left unsaid by thee, O Vidura, say it then, as I am ready to listen to thee. The discourse is, indeed, charming.'

"Vidura. said, 'O Dhritarashtra, O thou of the Bharata race, that ancient and immortal Rishi Sanat-sujata who, leading a life perpetual celibacy, hath said that there is no Death,--that foremost of all intelligent persons,--will expound to thee all the doubts, in thy mind, both expressed and unexpressed.'

"Dhritarashtra said, 'Dost thou not know what that immortal Rishi will say unto me? O Vidura, do thou say it, if indeed, thou hast that degree of wisdom.'

"Vidura said, 'I am born in the Sudra order and, therefore, do not venture to say more than what I have already said. The understanding, however, of that Rishi leading a life of celibacy, is regarded by me to be infinite. He that is a Brahmana by birth, by discoursing on even the profoundest mysteries, never incureth the censure of the gods. It is for this alone that I do not discourse to thee, upon the subject.'

"Dhritarashtra said, 'Tell me, O Vidura, how with this body of mine I can meet with that ancient and immortal one?'

"Vaisampayana said, 'Then Vidura began to think of that Rishi of rigid vows. And knowing that he was thought of, the Rishi, O Bharata, showed himself there. Vidura then received him with the rites prescribed by ordinance. And when, having rested a while, the Rishi was seated at his ease, Vidura addressed him, saying, 'O illustrious one, there is a doubt in Dhritarashtra's mind which is incapable of being explained away by me. It behoveth thee, therefore, to expound it, so that listening to thy discourse, this chief of men may tide over all this sorrows, and to that gain and loss, what is agreeable and what disagreeable, decrepitude and death, fright and jealously, hunger and thirst, pride and prosperity, dislike, sleep, lust and wrath, and decrease and increase may all be borne by him!'"

5.42.1

वैशंपायन उवाच
ततो राजा धृतराष्ट्रो मनीषी; संपूज्य वाक्यं विदुरेरितं तत्
सनत्सुजातं रहिते महात्मा; पप्रच्छ बुद्धिं परमां बुभूषन्

5.42.2

धृतराष्ट्र उवाच
सनत्सुजात यदीदं शृणोमि; मृत्युर्हि नास्तीति तवोपदेशम्
देवासुरा ह्याचरन्ब्रह्मचर्य;ममृत्यवे तत्कतरन्नु सत्यम्

5.42.3

सनत्सुजात उवाच
अमृत्युः कर्मणा केचिन्मृत्युर्नास्तीति चापरे
शृणु मे ब्रुवतो राजन्यथैतन्मा विशङ्किथाः

5.42.4

उभे सत्ये क्षत्रियाद्यप्रवृत्ते; मोहो मृत्युः संमतो यः कवीनाम्
प्रमादं वै मृत्युमहं ब्रवीमि; सदाप्रमादममृतत्वं ब्रवीमि

5.42.5

प्रमादाद्वै असुराः पराभव;न्नप्रमादाद्ब्रह्मभूता भवन्ति
न वै मृत्युर्व्याघ्र इवात्ति जन्तू;न्न ह्यस्य रूपमुपलभ्यते ह

5.42.6

यमं त्वेके मृत्युमतोऽन्यमाहु;रात्मावसन्नममृतं ब्रह्मचर्यम्
पितृलोके राज्यमनुशास्ति देवः; शिवः शिवानामशिवोऽशिवानाम्

5.42.7

आस्यादेष निःसरते नराणां; क्रोधः प्रमादो मोहरूपश्च मृत्युः
ते मोहितास्तद्वशे वर्तमाना; इतः प्रेतास्तत्र पुनः पतन्ति

5.42.8

ततस्तं देवा अनु विप्लवन्ते; अतो मृत्युर्मरणाख्यामुपैति
कर्मोदये कर्मफलानुरागा;स्तत्रानु यान्ति न तरन्ति मृत्युम्

5.42.9

योऽभिध्यायन्नुत्पतिष्णून्निहन्या;दनादरेणाप्रतिबुध्यमानः
स वै मृत्युर्मृत्युरिवात्ति भूत्वा; एवं विद्वान्यो विनिहन्ति कामान्

5.42.10

कामानुसारी पुरुषः कामाननु विनश्यति
कामान्व्युदस्य धुनुते यत्किंचित्पुरुषो रजः

5.42.11

तमोऽप्रकाशो भूतानां नरकोऽयं प्रदृश्यते
गृह्यन्त इव धावन्ति गच्छन्तः श्वभ्रमुन्मुखाः

5.42.12

अभिध्या वै प्रथमं हन्ति चैनं; कामक्रोधौ गृह्य चैनं तु पश्चात्
एते बालान्मृत्यवे प्रापयन्ति; धीरास्तु धैर्येण तरन्ति मृत्युम्

5.42.13

अमन्यमानः क्षत्रिय किंचिदन्य;न्नाधीयते तार्ण इवास्य व्याघ्रः
क्रोधाल्लोभान्मोहमयान्तरात्मा; स वै मृत्युस्त्वच्छरीरे य एषः

5.42.14

एवं मृत्युं जायमानं विदित्वा; ज्ञाने तिष्ठन्न बिभेतीह मृत्योः
विनश्यते विषये तस्य मृत्यु;र्मृत्योर्यथा विषयं प्राप्य मर्त्यः

5.42.15

धृतराष्ट्र उवाच
येऽस्मिन्धर्मान्नाचरन्तीह केचि;त्तथा धर्मान्केचिदिहाचरन्ति
धर्मः पापेन प्रतिहन्यते स्म; उताहो धर्मः प्रतिहन्ति पापम्

5.42.16

सनत्सुजात उवाच
उभयमेव तत्रोपभुज्यते फलं; धर्मस्यैवेतरस्य च
धर्मेणाधर्मं प्रणुदतीह विद्वा;न्धर्मो बलीयानिति तस्य विद्धि

5.42.17

धृतराष्ट्र उवाच
यानिमानाहुः स्वस्य धर्मस्य लोका;न्द्विजातीनां पुण्यकृतां सनातनान्
तेषां परिक्रमान्कथयन्तस्ततोऽन्या;न्नैतद्विद्वन्नैव कृतं च कर्म

5.42.18

सनत्सुजात उवाच
येषां बले न विस्पर्धा बले बलवतामिव
ते ब्राह्मणा इतः प्रेत्य स्वर्गलोके प्रकाशते

5.42.19

यत्र मन्येत भूयिष्ठं प्रावृषीव तृणोलपम्
अन्नं पानं च ब्राह्मणस्तज्जीवन्नानुसंज्वरेत्

5.42.20

यत्राकथयमानस्य प्रयच्छत्यशिवं भयम्
अतिरिक्तमिवाकुर्वन्स श्रेयान्नेतरो जनः

5.42.21

यो वाकथयमानस्य आत्मानं नानुसंज्वरेत्
ब्रह्मस्वं नोपभुञ्जेद्वा तदन्नं संमतं सताम्

5.42.22

यथा स्वं वान्तमश्नाति श्वा वै नित्यमभूतये
एवं ते वान्तमश्नन्ति स्ववीर्यस्योपजीवनात्

5.42.23

नित्यमज्ञातचर्या मे इति मन्येत ब्राह्मणः
ज्ञातीनां तु वसन्मध्ये नैव विद्येत किंचन

5.42.24

को ह्येवमन्तरात्मानं ब्राह्मणो हन्तुमर्हति
तस्माद्धि किंचित्क्षत्रिय ब्रह्मावसति पश्यति

5.42.25

अश्रान्तः स्यादनादानात्संमतो निरुपद्रवः
शिष्टो न शिष्टवत्स स्याद्ब्राह्मणो ब्रह्मवित्कविः

5.42.26

अनाढ्या मानुषे वित्ते आढ्या वेदेषु ये द्विजाः
ते दुर्धर्षा दुष्प्रकम्प्या विद्यात्तान्ब्रह्मणस्तनुम्

5.42.27

सर्वान्स्विष्टकृतो देवान्विद्याद्य इह कश्चन
न समानो ब्राह्मणस्य यस्मिन्प्रयतते स्वयम्

5.42.28

यमप्रयतमानं तु मानयन्ति स मानितः
न मान्यमानो मन्येत नामानादभिसंज्वरेत्

5.42.29

विद्वांसो मानयन्तीह इति मन्येत मानितः
अधर्मविदुषो मूढा लोकशास्त्रविशारदाः
न मान्यं मानयिष्यन्ति इति मन्येदमानितः

5.42.30

न वै मानं च मौनं च सहितौ चरतः सदा
अयं हि लोको मानस्य असौ मानस्य तद्विदुः

5.42.31

श्रीः सुखस्येह संवासः सा चापि परिपन्थिनी
ब्राह्मी सुदुर्लभा श्रीर्हि प्रज्ञाहीनेन क्षत्रिय

5.42.32

द्वाराणि तस्या हि वदन्ति सन्तो; बहुप्रकाराणि दुरावराणि
सत्यार्जवे ह्रीर्दमशौचविद्याः; षण्मानमोहप्रतिबाधनानि

Translation — Kisari Mohan Ganguli

"Vaisampayana said, 'Then the illustrious and wise king Dhritarashtra, having applauded the words spoken by Vidura, questioned Sanat-sujata in secret, desirous of obtaining the highest of all knowledge. And the king questioned the Rishi saying, 'O Sanat-sujata, I hear that thou art of the opinion that there is no Death. Again it is said that the gods and the Asuras, practise ascetic austerities in order to avoid death. Of these two opinions, then, which is true?'

"Sanat-sujata said, 'Some say, death is avertable by particular acts; others' opinion there is no death; thou hast asked me which of these is true. Listen to me, O king, as I discourse to thee on this, so that thy doubts may be removed. Know, O Kshatriya, that both of these are true. The learned are of opinion that death results from ignorance. I say that ignorance is Death, and so the absence of ignorance (Knowledge) is immortality. It is from ignorance that the Asuras became subject to defeat and death, and it is from the absence of ignorance that the gods have attained the nature of Brahman. Death doth not devour creatures like a tiger; its form itself is unascertainable. Besides this, some imagine Yama to be Death. This, however, is due to the weakness of the mind. The pursuit of Brahman or self-knowledge is immortality. That (imaginary) god (Yama) holdeth his sway in the region of the Pitris, being the source of bliss to the virtuous and of woe to the sinful. It is at his command that death in the form of wrath, ignorance, and covetousness, occurreth among men. Swayed by pride, men always walk in unrighteous path. None amongst them succeeds in attaining to his real nature. With their understanding clouded, and themselves swayed by there passions, they cast off their bodies and repeatedly fall into hell. They are always followed by their senses. It is for this that ignorance receives the name of death. Those men that desire the fruits of action when the time cometh for enjoying those fruits, proceed to heaven, casting off their bodies. Hence they cannot avoid death. Embodied creatures, from inability to attain the knowledge of Brahman and from their connection with earthly enjoyments, are obliged to sojourn in a cycle of re-births, up and down and around, The natural inclination of man towards pursuits that are unreal is alone the cause of the senses being led to error. The soul that is constantly affected by the pursuit of objects that are unreal, remembering only that with which it is always engaged, adoreth only earthly enjoyments that surround it. The desire of enjoyments first killeth men. Lust and wrath soon follow behind it. These three, viz., the desire of enjoyments, lust, and wrath, lead foolish men to death. They, however, that have conquered their souls, succeed by self-restraint, to escape death. He that hath conquered his soul without suffering himself to be excited by his ambitious desire, conquereth these, regarding them as of no value, by the aid of self-knowledge. Ignorance,

assuming the form of Yama, cannot devour that learned man who controlled his desires in this manner. That man who followeth his desires is destroyed along with his desires. He, however, that can renounce desire, can certainly drive away all kinds of woe. Desire is, indeed, ignorance and darkness and hell in respect of all creatures, for swayed by it they lose their senses. As intoxicated persons in walking along a street reel towards ruts and holes, so men under the influence of desire, misled by deluding joys, run towards destruction. What can death do to a person whose soul hath not been confounded or misled by desire? To him, death hath no terrors, like a tiger made of straw. Therefore, O Kshatriya, if the existence of desire, which is ignorance, is to be destroyed, no wish, not even the slightest one, is either to be thought of or pursued. That soul, which is in thy body, associated as it is with wrath and covetousness and filled with ignorance, that is death. Knowing that death arises in this way, he that relies on knowledge, entertaineth no fear of death. Indeed, as the body is destroyed when brought under the influence of death, so death itself is destroyed when it comes under the influence of knowledge.'

"Dhritarashtra said, 'The Vedas declare the emancipating capacity of those highly sacred and eternal regions, that are said to be obtainable by the regenerate classes by prayers and sacrifices. Knowing this, why should not a learned person have recourse to (religious) acts?' 1

"Sanat-sujata said, 'Indeed, he that is without knowledge proceedeth thither by the path indicated by thee, and the Vedas also declare that thither are both bliss and emancipation. But he that regardeth the material body to be self, if he succeeds in renouncing desire, at once attaineth emancipation (or Brahman). If, however, one seeketh emancipation without renouncing desire, one must have to proceed along the (prescribed) route of action, taking care to destroy the chances of his retracing the routes that he hath once passed over.' 2

"Dhritarashtra said, 'Who is it that urgeth that Unborn and Ancient One? If, again, it is He that is all this Universe in consequence of His having entered everything (without desire as He is) what can be His action, or his happiness? O learned sage, tell me all this truly.' 1

"Sanat-sujata said, 'There is great objection in completely identifying (as here) the two that are different Creatures always spring from the union of Conditions (with what in its essence is without Conditions). This view doth not detract from the supremacy of the Unborn and the Ancient One. As for men, they also originate in the union of Conditions. All this that appears is nothing but that everlasting Supreme Soul. Indeed, the universe is created by the Supreme Soul itself undergoing transformations. The Vedas to attribute this power (of self-transformation) to the Supreme Soul. For the identity, again, of the power and its possessor, both the Vedas and others are the authority.' 2

"Dhritarashtra said, 'In this world, some practise virtue, and some renounce action or Karma (adopting what is called Sannyasa Yoga). (Respecting those that practise virtue) I ask, is virtue competent to destroy vice, or is it itself destroyed by vice?'

"Sanat-sujata said, 'The fruits of virtue and of (perfect) inaction are both serviceable in that respect (i.e., for procuring emancipation). Indeed, both are sure means for the attainment of emancipation. The man, however, that is wise, achieveth success by knowledge (inaction). On the other hand, the materialist acquireth merit (by action) and (as the consequence thereof) emancipation. He hath also (in course of his pursuit) to incur sin. Having obtained again fruits of both virtue and vice which are transitory, (heaven having its end as also hell in respect of the virtuous and the sinful), the man of action becometh once more addicted to action as the consequence of his own previous virtues and vices. The man of action, however, who possesseth intelligence, destroyeth his sins by his virtuous acts. Virtue, therefore, is strong, and hence the success of the man of action.'

"Dhritarashtra said, 'Tell me, according to their gradation, of those eternal regions that are said to be attainable, as the fruits of their own virtuous acts, by regenerate persons, engaged in the practice of virtue. Speak unto me of others' regions also of a similar kind. O learned sire, I do not wish to hear of actions (towards which man's heart naturally inclineth, however interdicted or sinful they may be).'

"Sanat-sujata said, 'Those regenerate persons that take pride in their Yoga practices, like strong men in their own strength, departing hence, shine in the region of Brahman. Those regenerate persons that proudly exert in performing sacrifices and other Vedic rites, as the fruit of that knowledge which is theirs, in consequence of those acts, freed from this world, proceed to that region which is the abode of the deities. There are others, again, conversant with the Vedas, who are of opinion that the performance of the sacrifices and rites (ordained by the Vedas) is obligatory (their non-performance being sinful). Wedded to external forms, though seeking the development of the inner self (for they practise these rites for only virtue's sake and not for the accomplishment of particular aims), these persons should not be regarded very highly (although some

respect should be theirs). Wherever, again, food and drink worthy of a Brahmana are abundant, like grass and reeds in a spot during the rainy season, there should the Yogin seek for his livelihood (without afflicting the householder of scanty means); by no means should he afflict his own self by hunger and thirst. In a place, where there may be both inconvenience and danger to one, for one's aversion, to disclose one's superiority, he that doth not proclaim his superiority is better than he that doth. The food offered by that person who is not pained at the sight of another disclosing his superiority, and who never eateth without offering the prescribed share to Brahmanas and guests, is approved by the righteous. As a dog oftentimes devoureth its own evacuations to its injury, so those Yogins devour their own vomit who procure their livelihood by disclosing their pre-eminence. The wise know him for a Brahmana, who, living in the midst of kindred, wishes his religious practices to remain always unknown to them. What other Brahmana deserveth to know the Supreme Soul, that is unconditioned, without attributes, unchangeable, one and alone, and without duality of any kind? In consequence of such practices, a Kshatriya can know the Supreme Soul and behold it in his own soul. He that regardeth the Soul to be the acting and feeling Self,--what sins are not committed by that thief who robbeth the soul of its attributes? A Brahmana should be without exertion, should never accept gifts, should win the respect of the righteous, should be quiet, and though conversant with the Vedas should seem to be otherwise, for then only may he attain to knowledge and know Brahman. They that are poor in earthly but rich in heavenly wealth and sacrifices, become unconquerable and fearless, and they should be regarded as embodiments of Brahman. That person even, in this world, who (by performing sacrifices) succeedeth in meeting with the gods that bestow all kinds of desirable objects (on performers of sacrifices), is not equal to him that knoweth Brahman for the performer of sacrifices hath to undergo exertions (while he that knoweth Brahman attaineth to Him without such exertions). He was said to be really honoured, who, destitute of actions, is honoured by the deities. He should never regard himself as honoured who is honoured by others. One should not, therefore, grieveth when one is not honoured by others. People act according to their nature just as they open and shut their eyelids; and it is only the learned that pay respect to others. The man that is respected should think so. They again, in this world, that are foolish, apt to sin, and adepts in deceit, never pay respect to those that are worthy of respect; on the other hand, they always show disrespect to such persons. The world's esteem and asceticism (practices of Mauna), can never exist together. Know that this world is for those that are candidates for esteem, while the other world is for those that are devoted to asceticism. Here, in this world, O Kshatriya, happiness (the world's esteem) resides in worldly prosperity. The latter, however, is an impediment (to heavenly bliss). Heavenly prosperity, on the other hand, is unattainable by

one that is without true wisdom. The righteous say that there are various kinds of gates, all difficult of being guarded, for giving access to the last kind of prosperity. These are truth, uprightness, modesty, self-control, purity of mind and conduct and knowledge (of the Vedas). These six are destructive of vanity and ignorance.'"

93:1 The question that Dhritarashtra asks is easy enough. The Rishi having applauded knowledge and its efficacy in procuring emancipation, the king asks, if knowledge is of such efficacy, what then is the value of Karma or acts, i.e. prayers and sacrifices as ordained in the Vedas? Ijyaya is the instrumental form of Ijya, meaning sacrifices, religious rites, and ceremonies. Parartham is explained by Nilakantha to mean Mokshaprapakatwam, i.e., capacity to lead to emancipation. It should be noted here that the Hindu idea of emancipation is not bliss enjoyed by a conscious Self, but freedom from the obligation of re-birth and Karma. Mere Karma, as such, implies pain and misery and the Supreme Soul (Para-Brahman) is without action and attributes. Although other kinds of salvation are spoken of in other systems of philosophy, the emancipation that forms the subject of these queries and answers, is freedom from this Karma.

93:2 The Rishi answers,--Yes, Karma or action does, indeed, lead to the emancipate state. In the regions, of which thou speakest, there are both bliss and emancipation (Arthajata) is explained by Nilakantha to mean Bhoja-mokshakhya-prayojana samanyam. The second line is elliptical, the construction being Paratma aniha (san) param ayati; (anyatha-tu) margena margan nihatya param (prayati). Paratma is explained by Nilakantha, to mean one who regards the material body to be Self. In the succeeding Slokas the Rishi uses the word dehin which, in this connection, is the same as dehabhimanin. The Rishi's answer is,--The materialist, by renouncing desire, attaineth to the state of the Supreme Soul, i.e., emancipation. The sense seems to be that by renouncing desire, both actions and attributes are lost. The state, therefore, of such a soul is one of inaction, or perfect quietude and the absence of attributes, which is exactly the nature of the Supreme Soul. If, again, emancipation be sought without extinguishing desire, i.e., by the aid of work (prayers and sacrifices), it is to be attained "by extinguishing path by a path," i.e., the seeker is to proceed along a definite or prescribed or ordained route, taking care that the portions of the route he once passes over may not have to be re-trodden by him. Action, as explained in a subsequent Sloka, leadeth, it is true to regions of bliss and emancipation, but that state is transitory, for when the merit is extinguished, the state that was attained in consequence of it, is extinguished, and the person falling off, has to recommence action. If, therefore, permanent emancipation is to be attained, the obligation of re-commencing action must be got rid of, i.e., care must be taken that the portions of the route once passed over may not have to be re-trodden.

94:1 Apparently this question of Dhritarashtra is not connected with what precedes. The connection however, is intimate, and the question follows as a corollary from the Rishi's last answer. The Rishi having said that the ordinary soul, by a certain process (i.e., renunciation of desire) attains to the state of the Supreme Soul, Dhritarashtra infers that vice versa, it is the Supreme Soul that becomes the ordinary soul, for (as Nilakantha puts it in the phraseology of the Nyaya school) things different cannot become what they are not and unless things are similar, they cannot become of the same nature. Applying this maxim of the Nyaya it is seen that when the ordinary soul becomes the Supreme Soul, these are not different, and, therefore, it is the Supreme Soul that becomes the ordinary soul. Under this impression Dhritarashtra asks,--Well, if it is the Supreme Soul that becomes the ordinary soul, who is it that urgeth the Supreme Soul to become so? And if all this (universe) be indeed, that Soul, in consequence of the latter pervading and entering into everything, then divested of desire as the Supreme Soul is, where is the possibility of its action (action or work being the direct consequence of desire)? If it is answered that the universe is the Deity's lila (mere sport, as some schools of philosophy assert), then, as every sport is ascribable to some motive of happiness, what can be the happiness of the Deity, who, as presupposed, is without desire?

94:2 The Rishi answers--There is a great objection in admitting the complete or essential identity of things different, i.e., the ordinary soul and Supreme Soul being different, their identity cannot be admitted. As regards creatures, they flow continually from Anadi-yoga, i.e., the union of the Supreme Soul (which in itself is Unconditioned) with the conditions of space, time etc.; i.e., there is this much of identity, therefore between the ordinary and the Supreme Soul, but not a complete or essential identity. It is also in consequence of this that the superiority of the Supreme Soul is not lost (the opposite theory would be destructive of that superiority). The favourite analogy of the thinkers of this school for explaining the connection of the Supreme Soul with the universe is derived from the connection of Akasa with Ghatakasa, i.e., space absolute and unconditioned and space as confined by the limits of a vessel. The latter has a name, is moved when the vessel is moved, and is limited in space; while space itself, of which the vessel's space forms a part, is absolute and unconditioned, immovable, and unlimited.

5.43.1

धृतराष्ट्र उवाच
ऋचो यजूंष्यधीते यः सामवेदं च यो द्विजः
पापानि कुर्वन्पापेन लिप्यते न स लिप्यते

5.43.2

सनत्सुजात उवाच
नैनं सामान्यृचो वापि न यजूंषि विचक्षण
त्रायन्ते कर्मणः पापान्न ते मिथ्या ब्रवीम्यहम्

5.43.3

न छन्दांसि वृजिनात्तारयन्ति; मायाविनं मायया वर्तमानम्
नीडं शकुन्ता इव जातपक्षा;श्छन्दांस्येनं प्रजहत्यन्तकाले

5.43.4

धृतराष्ट्र उवाच
न चेद्वेदा वेदविदं शक्तास्त्रातुं विचक्षण
अथ कस्मात्प्रलापोऽयं ब्राह्मणानां सनातनः

5.43.5

सनत्सुजात उवाच
अस्मिँल्लोके तपस्तप्तं फलमन्यत्र दृश्यते
ब्राह्मणानामिमे लोका ऋद्धे तपसि संयताः

5.43.6

धृतराष्ट्र उवाच
कथं समृद्धमप्यृद्धं तपो भवति केवलम्
सनत्सुजात तद्ब्रूहि यथा विद्याम तद्वयम्

5.43.7

सनत्सुजात उवाच
क्रोधादयो द्वादश यस्य दोषा;स्तथा नृशंसादि षडत्र राजन्
धर्मादयो द्वादश चाततानाः; शास्त्रे गुणा ये विदिता द्विजानाम्

5.43.8

क्रोधः कामो लोभमोहौ विवित्सा;कृपासूया मानशोकौ स्पृहा च
ईर्ष्या जुगुप्सा च मनुष्यदोषा; वर्ज्याः सदा द्वादशैते नरेण

5.43.9

एकैकमेते राजेन्द्र मनुष्यान्पर्युपासते
लिप्समानोऽन्तरं तेषां मृगाणामिव लुब्धकः

5.43.10

विकत्थनः स्पृहयालुर्मनस्वी; बिभ्रत्कोपं चपलोऽरक्षणश्च
एते प्राप्ताः षण्नरान्पापधर्मा;न्प्रकुर्वते नोत सन्तः सुदुर्गे

5.43.11

संभोगसंविद्द्विषमेधमानो; दत्तानुतापी कृपणोऽबलीयान्
वर्गप्रशंसी वनितासु द्वेष्टा; एतेऽपरे सप्त नृशंसधर्माः

5.43.12

धर्मश्च सत्यं च दमस्तपश्च; अमात्सर्यं ह्रीस्तितिक्षानसूया
यज्ञश्च दानं च धृतिः श्रुतं च; महाव्रता द्वादश ब्राह्मणस्य

5.43.13

यस्त्वेतेभ्यः प्रवसेद्द्वादशेभ्यः; सर्वामपीमां पृथिवीं प्रशिष्यात्
त्रिभिर्द्वाभ्यामेकतो वा विशिष्टो; नास्य स्वमस्तीति स वेदितव्यः

5.43.14

दमस्त्यागोऽप्रमादश्च एतेष्वमृतमाहितम्
तानि सत्यमुखान्याहुर्ब्राह्मणा ये मनीषिणः

5.43.15

दमोऽष्टादशदोषः स्यात्प्रतिकूलं कृताकृते
अनृतं चाभ्यसूया च कामार्थौ च तथा स्पृहा

5.43.16

क्रोधः शोकस्तथा तृष्णा लोभः पैशुन्यमेव च
मत्सरश्च विवित्सा च परितापस्तथा रतिः

5.43.17

अपस्मारः सातिवादस्तथा संभावनात्मनि
एतैर्विमुक्तो दोषैर्यः स दमः सद्भिरुच्यते

5.43.18

श्रेयांस्तु षड्विधस्त्यागः प्रियं प्राप्य न हृष्यति
अप्रिये तु समुत्पन्ने व्यथां जातु न चार्च्छति

5.43.19

इष्टान्दारांश्च पुत्रांश्च न चान्यं यद्वचो भवेत्
अर्हते याचमानाय प्रदेयं तद्वचो भवेत्
अप्यवाच्यं वदत्येव स तृतीयो गुणः स्मृतः

5.43.20

त्यक्तैर्द्रव्यैर्यो भवति नोपयुङ्क्ते च कामतः
न च कर्मसु तद्धीनः शिष्यबुद्धिर्नरो यथा
सर्वैरेव गुणैर्युक्तो द्रव्यवानपि यो भवेत्

5.43.21

अप्रमादोऽष्टदोषः स्यात्तान्दोषान्परिवर्जयेत्
इन्द्रियेभ्यश्च पञ्चभ्यो मनसश्चैव भारत
अतीतानागतेभ्यश्च मुक्तो ह्येतैः सुखी भवेत्

5.43.22

दोषैरेतैर्विमुक्तं तु गुणैरेतैः समन्वितम्
एतत्समृद्धमप्यृद्धं तपो भवति केवलम्
यन्मां पृच्छसि राजेन्द्र किं भूयः श्रोतुमिच्छसि

5.43.23

धृतराष्ट्र उवाच
आख्यानपञ्चमैर्वेदैर्भूयिष्ठं कथ्यते जनः
तथैवान्ये चतुर्वेदास्त्रिवेदाश्च तथापरे

5.43.24

द्विवेदाश्चैकवेदाश्च अनृचश्च तथापरे
तेषां तु कतमः स स्याद्यमहं वेद ब्राह्मणम्

5.43.25

सनत्सुजात उवाच
एकस्य वेदस्याज्ञानाद्वेदास्ते बहवोऽभवन्
सत्यस्यैकस्य राजेन्द्र सत्ये कश्चिदवस्थितः
एवं वेदमनुत्साद्य प्रज्ञां महति कुर्वते

5.43.26

दानमध्ययनं यज्ञो लोभादेतत्प्रवर्तते
सत्यात्प्रच्यवमानानां संकल्पो वितथो भवेत्

5.43.27

ततो यज्ञः प्रतायेत सत्यस्यैवावधारणात्
मनसान्यस्य भवति वाचान्यस्योत कर्मणा
संकल्पसिद्धः पुरुषः संकल्पानधितिष्ठति

5.43.28

अनैभृत्येन वै तस्य दीक्षितव्रतमाचरेत्
नामैतद्धातुनिर्वृत्तं सत्यमेव सतां परम्
ज्ञानं वै नाम प्रत्यक्षं परोक्षं जायते तपः

5.43.29

विद्याद्बहु पठन्तं तु बहुपाठीति ब्राह्मणम्
तस्मात्क्षत्रिय मा मंस्था जल्पितेनैव ब्राह्मणम्
य एव सत्यान्नापैति स ज्ञेयो ब्राह्मणस्त्वया

5.43.30

छन्दांसि नाम क्षत्रिय तान्यथर्वा; जगौ पुरस्तादृषिसर्ग एषः
छन्दोविदस्ते य उ तानधीत्य; न वेद्यवेदस्य विदुर्न वेद्यम्

5.43.31

न वेदानां वेदिता कश्चिदस्ति; कश्चिद्वेदान्बुध्यते वापि राजन्
यो वेद वेदान्न स वेद वेद्यं; सत्ये स्थितो यस्तु स वेद वेद्यम्

5.43.32

अभिजानामि ब्राह्मणमाख्यातारं विचक्षणम्
यश्छिन्नविचिकित्सः सन्नाचष्टे सर्वसंशयान्

5.43.33

तस्य पर्येषणं गच्छेत्प्राचीनं नोत दक्षिणम्
नार्वाचीनं कुतस्तिर्यङ्नादिशं तु कथंचन

5.43.34

तूष्णींभूत उपासीत न चेष्टेन्मनसा अपि
अभ्यावर्तेत ब्रह्मास्य अन्तरात्मनि वै श्रितम्

5.43.35

मौनाद्धि स मुनिर्भवति नारण्यवसनान्मुनिः
अक्षरं तत्तु यो वेद स मुनिः श्रेष्ठ उच्यते

5.43.36

सर्वार्थानां व्याकरणाद्वैयाकरण उच्यते
प्रत्यक्षदर्शी लोकानां सर्वदर्शी भवेन्नरः

5.43.37

सत्ये वै ब्राह्मणस्तिष्ठन्ब्रह्म पश्यति क्षत्रिय
वेदानां चानुपूर्व्येण एतद्विद्वन्ब्रवीमि ते

Translation — Kisari Mohan Ganguli

"Dhritarashtra said, 'What is the object of asceticism (mauna)? Of the two kinds of mauna (viz., the restraining of speech and meditation), which is approved by thee? O learned one, tell me the true aspect of mauna. Can a person of learning attain to a state of quietude and emancipation (moksha) by that mauna? O Muni, how also is asceticism (mauna) to be practised here?'

"Sanat-sujata said, 'Since the Supreme Soul cannot be penetrated by both the Vedas and the mind, it is for this that Soul itself is called mauna. That from which both the Vedic syllable Om and this one (ordinary sounds) have arisen, that One, O king, is displayed as the Word.'

"Dhritarashtra said, 'Is he that knoweth both the Rig and the Yajus Vedas, is he that knoweth the Sama Veda, sullied by sins or not when he commiteth sins?'

"Sanat-sujata said, 'I tell thee truly that the man that hath not restrained his senses is not rescued from his sinful acts by either the Sama or the Rig, or the Yajus Veda. The Vedas never rescue from sin the deceitful person living by deceit. On the other hand, like newfledged birds forsaking their nest, the Vedas forsake such a person at the end.'

"Dhritarashtra said, 'O thou that hast restrained thy senses, if, indeed, the Vedas are not competent to rescue a person without the aid of virtue, whence then is this delusion of the Brahmanas that the Vedas are always destructive of sins?'

"Sanat-sujata said, 'O magnanimous one, this universe hath sprung from that Supreme Soul by the union of Conditions respecting name, form, and other attributes. The Vedas also, pointing it out duly, declare the same, and inculcate that the Supreme Soul and the universe are different and not identical. It is for attaining to that Supreme Soul that asceticism and sacrifices are ordained, and it is by these two that the man of learning earneth virtue. Destroying sin by virtue, his soul is enlightened by knowledge. The man of knowledge, by the aid of knowledge, attaineth to the Supreme Soul. Otherwise, he that coveteth the four objects of human pursuit, taking with him all that he doth here, enjoyeth their fruits hereafter, and (as those fruits) are not everlasting cometh back to the region of action (when the enjoyment is over). Indeed, the fruits of ascetic austerities performed in this world have to be

enjoyed in the other world (as regards those persons who have not obtained the mastery of their souls). As regards those Brahmanas employed in ascetic practices (who have the mastery of their souls), even these regions are capable of yielding fruits.'

"Dhritarashtra said, 'O Sanat-sujata, how can ascetic austerities which are all of the same kind, be sometimes successful and sometimes unsuccessful? Tell us this in order that we may know it!'

"Sanat-sujata said, 'That asceticism which is not stained by (desire and other) faults is said to be capable of procuring emancipation, and is, therefore, successful, while the asceticism that is stained by vanity and want of true devotion is regarded unsuccessful. All thy enquiries, O Kshatriya, touch the very root of asceticism. It is by asceticism that they that are learned, know Brahman and win immortality!'

"Dhritarashtra said, 'I have listened to what thou hast said about asceticism unstained by faults, and by which I have succeeded in knowing an eternal mystery. Tell me now, O Sanat-sujata, about asceticism that is stained by faults!'

"Sanat-sujata said, 'O king, the twelve, including anger, as also the thirteen kinds of wickedness, are the faults of asceticism that is stained. Anger, lust, avarice, ignorance of right and wrong, discontent, cruelty, malice, vanity, grief, love of pleasure, envy, and speaking ill of others, are generally the faults of human beings. These twelve should always be avoided by men. Any one amongst these can singly effect the destruction of men, O bull among men. Indeed, every one of these wait for opportunity in respect of men, like a hunter expectant of opportunities in respect of deer. Assertion of one's own superiority, desire of enjoying others' wives, humiliating others from excess of pride, wrathfulness, fickleness, and refusing to maintain those worthy of being maintained, these six acts of wickedness are always practised by sinful men defying all dangers here and hereafter. He that regards the gratification of lust to be one of life's aims, he that is exceedingly proud, he that grieves having given away, he that never spends money, he that persecutes his subjects by exacting hateful taxes, he that delights in the humiliation of others, and he that hates his own wives,--these seven are others that are also called wicked. Righteousness, truth (abstention from injury and truthfulness of speech), self-restraint, asceticism, delight in the happiness of others, modesty, forbearance, love of others, sacrifices, gifts, perseverance, knowledge of the scriptures,--these twelve constitute the practices of Brahmanas. He that succeeds in acquiring these twelve, becomes competent to sway the entire earth. He that is endued with three, two, or even one, of these, should be regarded of heavenly prosperity. Self-restraint, renunciation, and knowledge of Self,--in these are emancipation. Those Brahmanas that are endued with wisdom, say, that these are attributes in which truth predominates. Self-restraint is constituted by eighteen virtues. Breaches and non-observance of ordained acts and omissions, falsehood, malice, lust, wealth, love of (sensual) pleasure,

anger, grief, thirst, avarice, deceit, joy in the misery of others, envy, injuring others, regret, aversion from pious acts, forgetfulness of duty, calumniating others, and vanity-he that is freed from these (eighteen) vices; is said by the righteous to be self-restrained. The eighteen faults (that have been enumerated) constitute what is called mada or pride. Renunciation is of six kinds. The reverse of those six again are faults called mada. (The faults, therefore, that go by the name of mada are eighteen and six). The six kinds of renunciation are all commendable. The third only is difficult of practice, but by that all sorrow is overcome. Indeed, if that kind of renunciation be accomplished in practice, he that accomplishes it overcomes all the pairs of contraries in the world.

'The six kinds of renunciation are all commendable. They are these: The first is never experiencing joy on occasions of prosperity. The second is the abandonment of sacrifices, prayers, and pious acts. That which is called the third, O king, is the abandonment of desire or withdrawing from the world. Indeed, it is in consequence of this third kind of renunciation of desire, which is evidenced by the abandonment of all objects of enjoyment (without enjoying them) and not their abandonment after having enjoyed them to the fill, nor by abandonment after acquisition, nor by abandonment only after one has become incompetent to enjoy from loss of appetite. The fourth kind of renunciation consists in this: One should not grieve nor suffer his self to be afflicted by grief when one's actions fail, notwithstanding one's possession of all the virtues and all kinds of wealth. Or, when anything disagreeable happens, one feeleth no pain. The fifth kind of renunciation consists in not soliciting even one's sons, wives, and others that may all be very dear. The sixth kind consists in giving away to a deserving person who solicits, which act of gifts is always productive of merit. By these again, one acquires the knowledge of Self. As regards this last attribute, it involves eight qualities. These are truth, meditation, distinction of subject and object, capacity for drawing inferences, withdrawal from the world, never taking what belongeth to others, the practices of Brahmacharya vows (abstinence), and non-acceptance (of gifts).

'So also the attribute of mada (the opposite of dama or self-restraint) hath faults which have all been indicated (in the scriptures). These faults should be avoided. I have spoken (to thee) of renunciation and self-knowledge. And as, self-Knowledge hath eight virtues, so the want of it hath eight faults. Those faults should be avoided. O Bharata, he that is liberated from this five senses, mind, the past and the future, becomes happy. O king, let thy soul be devoted to truth; all the worlds are established on truth; indeed, self-control, renunciation, and self-knowledge are said to have truth for their foremost attribute. Avoiding (these) faults, one should practise asceticism here. The Ordainer hath ordained that truth alone should be the vow of the righteous. Asceticism, that is dissociated from these faults and endued with these virtues, becomes the source of great prosperity, I have now briefly told these about that

sin-destroying and sacred subject which thou hadst asked me and which is capable of liberating a person from birth, death, and decrepitude.'

"Dhritarashtra said, 'With Akhyana (Puranas) as their fifth, the Vedas declare the Supreme Soul to be this universe consisting of mobile and immobile things. Others regard four God-heads; and others three; others again regard two; and others only one; and others regard Brahman alone as the sole existent object (there being nothing else possessing a separate existence). Amongst these, which should I know to be really possessed of the knowledge of Brahman.'

"Sanat-sujata, 'There is but one Brahman which is Truth's self. It is from ignorance of that One, that god-heads have been conceived to be diverse. But who is there, O king, that hath attained to Truth's self or Brahman? Man regardeth himself wise without knowing that One Object of knowledge, and from desire of happiness is engaged in study and the practices of charity and sacrifices. They have deviated from Truth (Brahman) and entertain purposes corresponding (with their state) and hence relying on the truth of Vedic texts thereof perform sacrifices. Some perform (or attain the object of) sacrifices by the mind (meditation), some by words (recitation of particular prayers, or Yapa); and some by acts (actual consummation of the Yatishtoma and other costly rites). The person, however, who seeketh Brahman through Truth, obtaineth his desired objects at home. When however, one's purposes become abortive (through absence of knowledge of Self), one should adopt vows of silence and such like, called Dikshavrata. Indeed, Diksha cometh from the root Diksha, meaning the observance of vows. As regards those that have knowledge of Self, with them Truth is the highest object of pursuit.'

'The fruits of knowledge are visible; asceticism yieldeth fruits hereafter. A Brahmana who (without knowledge and asceticism) hath only read much should only be known as a great reader. Therefore, O Kshatriya, never think that one can be a Brahman (Brahman-knowing) by only reading the scriptures. He, on the other hand, should be known by thee to be possessed of the knowledge of the Brahman who doth not deviate from Truth. O Kshatriya, the verses that were recited by Atharvan to a conclave of great sages, in days of old, are known by the name of Chhandas. They are not be regarded as acquainted with the Chhandas who have only read through the Vedas, without having attained to the knowledge of Him who is known through the Vedas. The Chhandas, O best of men, become the means of obtaining Brahman independently and without the necessity of anything foreign. They cannot be regarded as acquainted with the Chhandas who are acquainted only with the modes of sacrifice enjoined in the Vedas. On the other hand, having waited upon those that are acquainted with the Vedas, have not the righteous attained to the Object that is knowable by the Vedas? There is none who hath truly caught the sense of the Vedas or there may be some who have, O king, caught the sense. He that hath only read the Vedas, doth not know the Object knowable by them. He, however, that

is established in Truth, know the Object knowable by the Vedas. Amongst those faculties which lead to perception of the body as the acting agent, there is none by which true knowledge may be acquired. By the mind alone one cannot acquire the knowledge of Self and Not-Self. Indeed, he that knoweth Self also knoweth what is Not-self. He, on the other hand, that knoweth only what is Not-self, doth not know Truth. He, again, that knoweth the proofs, knoweth also that which is sought to be proved. But what that Object in its nature is (which is sought to be proved) is not known to either the Vedas or those that are acquainted with the Vedas. For all that, however, those Brahmanas that are (truly) acquainted with the Vedas succeed in obtaining a knowledge of the Object knowable (by the Vedas) through the Vedas. As the branch of a particular tree is sometimes resorted to for pointing out the lunar digit of the first day of the lighted fortnight so the Vedas are used for indicating the highest attributes of the Supreme Soul. I know him to be a Brahmana (possessing a knowledge of Brahman) who expoundeth the doubts of others, having himself mastered all his own doubts, and who is possessed of the knowledge of Self. One cannot find what the Soul is by seeking in the East, the South, the West, the North, or in the subsidiary directions or horizontally. Very rarely can it be found in him who regardeth this body be to Self. Beyond the conception of even the Vedas, the man of Yoga-meditation only can behold the Supreme. Completely restraining all thy senses and thy mind also seek thou that Brahman which is known to reside in thy own Soul. He is not a Muni who practiseth only Yoga-meditation; nor he who liveth only in the woods (having retired from the world). He, however, is a Muni and is superior to all who knoweth his own nature. In consequence of one's being able to expound every object (Vyakarana), one is said to be endued with universal knowledge (Vaiyakarana); and, indeed, the science itself is called Vyakarana owing to its being able to expound every object to its very root (which is Brahman). The man who beholdeth all the regions as present before his eyes, is said to be possessed of universal knowledge. He that stayeth in Truth and knoweth Brahman is said to be a Brahmana, and a Brahmana, possesseth universal knowledge. A Kshatriya also, that practises such virtues, may behold Brahman. He may also attain to that high state by ascending step by step, according to what is indicated in the Vedas. Knowing it for certain, I tell thee this.'"

5.44.1

धृतराष्ट्र उवाच
सनत्सुजात यदिमां परार्थां; ब्राह्मीं वाचं प्रवदसि विश्वरूपाम्
परां हि कामेषु सुदुर्लभां कथां; तद्ब्रूहि मे वाक्यमेतत्कुमार

5.44.2

सनत्सुजात उवाच
नैतद्ब्रह्म त्वरमाणेन लभ्यं; यन्मां पृच्छस्यभिहृष्यस्यतीव
अव्यक्तविद्यामभिधास्ये पुराणीं; बुद्ध्या च तेषां ब्रह्मचर्येण सिद्धाम्

5.44.3

धृतराष्ट्र उवाच
अव्यक्तविद्यामिति यत्सनातनीं; ब्रवीषि त्वं ब्रह्मचर्येण सिद्धाम्
अनारभ्या वसतीहार्य काले; कथं ब्राह्मण्यममृतत्वं लभेत

5.44.4

सनत्सुजात उवाच
येऽस्मिँल्लोके विजयन्तीह कामा;न्ब्राह्मीं स्थितिमनुतितिक्षमाणाः
त आत्मानं निर्हरन्तीह देहा;न्मुञ्जादिषीकामिव सत्त्वसंस्थाः

5.44.5

शरीरमेतौ कुरुतः पिता माता च भारत
आचार्यशास्ता या जातिः सा सत्या साजरामरा

5.44.6

आचार्ययोनिमिह ये प्रविश्य; भूत्वा गर्भं ब्रह्मचर्यं चरन्ति
इहैव ते शास्त्रकारा भवन्ति; प्रहाय देहं परमं यान्ति योगम्

5.44.7

य आवृणोत्यवितथेन कर्णा;वृतं कुर्वन्नमृतं संप्रयच्छन्
तं मन्येत पितरं मातरं च; तस्मै न द्रुह्येत्कृतमस्य जानन्

5.44.8

गुरुं शिष्यो नित्यमभिमन्यमानः; स्वाध्यायमिच्छेच्छुचिरप्रमत्तः
मानं न कुर्यान्न दधीत रोष;मेष प्रथमो ब्रह्मचर्यस्य पादः

5.44.9

आचार्यस्य प्रियं कुर्यात्प्राणैरपि धनैरपि
कर्मणा मनसा वाचा द्वितीयः पाद उच्यते

5.44.10

समा गुरौ यथा वृत्तिर्गुरुपत्न्यां तथा भवेत्
यथोक्तकारी प्रियकृत्तृतीयः पाद उच्यते

5.44.11

नाचार्यायेहोपकृत्वा प्रवादं; प्राज्ञः कुर्वीत नैतदहं करोमि
इतीव मन्येत न भाषयेत; स वै चतुर्थो ब्रह्मचर्यस्य पादः

5.44.12

एवं वसन्तं यदुपप्लवेद्धन;माचार्याय तदनुप्रयच्छेत्
सतां वृत्तिं बहुगुणामेवमेति; गुरोः पुत्रे भवति च वृत्तिरेषा

5.44.13

एवं वसन्सर्वतो वर्धतीह; बहून्पुत्राँल्लभते च प्रतिष्ठाम्
वर्षन्ति चास्मै प्रदिशो दिशश्च; वसन्त्यस्मिन्ब्रह्मचर्ये जनाश्च

5.44.14

एतेन ब्रह्मचर्येण देवा देवत्वमाप्नुवन्
ऋषयश्च महाभागा ब्रह्मलोकं मनीषिणः

5.44.15

गन्धर्वाणामनेनैव रूपमप्सरसामभूत्
एतेन ब्रह्मचर्येण सूर्यो अह्नाय जायते

5.44.16

य आशयेत्पाटयेच्चापि राज;न्सर्वं शरीरं तपसा तप्यमानः
एतेनासौ बाल्यमत्येति विद्वा;न्मृत्युं तथा रोधयत्यन्तकाले

5.44.17

अन्तवन्तः क्षत्रिय ते जयन्ति; लोकाञ्जनाः कर्मणा निर्मितेन
ब्रह्मैव विद्वांस्तेन अभ्येति सर्वं; नान्यः पन्था अयनाय विद्यते

5.44.18

धृतराष्ट्र उवाच
आभाति शुक्लमिव लोहितमिव; अथो कृष्णमथाञ्जनं काद्रवं वा
तद्ब्राह्मणः पश्यति योऽत्र विद्वा;न्कथंरूपं तदमृतमक्षरं पदम्

5.44.19

सनत्सुजात उवाच
नाभाति शुक्लमिव लोहितमिव; अथो कृष्णमायसमर्कवर्णम्
न पृथिव्यां तिष्ठति नान्तरिक्षे; नैतत्समुद्रे सलिलं बिभर्ति

5.44.20

न तारकासु न च विद्युदाश्रितं; न चाभ्रेषु दृश्यते रूपमस्य
न चापि वायौ न च देवतासु; न तच्चन्द्रे दृश्यते नोत सूर्ये

5.44.21

नैवर्क्षु तन्न यजुःषु नाप्यथर्वसु; न चैव दृश्यत्यमलेषु सामसु
रथंतरे बार्हते चापि राज;न्महाव्रते नैव दृश्येद्ध्रुवं तत्

5.44.22

अपारणीयं तमसः परस्ता;त्तदन्तकोऽप्येति विनाशकाले
अणीयरूपं क्षुरधारया त;न्महच्च रूपं त्वपि पर्वतेभ्यः

5.44.23

सा प्रतिष्ठा तदमृतं लोकास्तद्ब्रह्म तद्यशः
भूतानि जज्ञिरे तस्मात्प्रलयं यान्ति तत्र च

5.44.24

अनामयं तन्महदुद्यतं यशो; वाचो विकारान्कवयो वदन्ति
तस्मिञ्जगत्सर्वमिदं प्रतिष्ठितं; ये तद्विदुरमृतास्ते भवन्ति

Translation — Kisari Mohan Ganguli

"Dhritarashtra said, 'Excellent, O Sanat-sujata, as this thy discourse is, treating of the attainment of Brahman and the origin of the universe. I

pray thee, O celebrated Rishi, to go on telling me words such as these, that are unconnected with objects of worldly desire and are, therefore, rare among men.'

"Sanat-sujata said, 'That Brahman about which thou askest me with such joy is not to be attained soon. After (the senses have been restrained and) the will hath been merged in the pure intellect, the state that succeeds in one of utter absence of worldly thought. Even that is knowledge (leading to the attainment of Brahman). It is attainable only by practising Brahmacharya.'

"Dhritarashtra said, 'Thou sayest that the knowledge of Brahman dwelleth of itself in the mind, being only discovered by Brahmacharya; that is dwelling in the mind, it requires for its manifestation no efforts (such as are necessary for work) being manifested (of itself) during the seeking (by means of Brahmacharya). How then is the immortality associated with the attainment of Brahman?'

"Sanat-sujata said, 'Though residing in and inherent to the mind, the knowledge of Brahman is still unmanifest. It is by the aid of the pure intellect and Brahmacharya that, that knowledge is made manifest. Indeed, having attained to that knowledge, Yogins forsake this world. It is always to be found among eminent preceptors. I shall now discourse to thee on that knowledge.'

"Dhritarashtra said, 'What should be the nature of that Brahmacharya by which the knowledge of Brahman might be attained without much difficulty? O regenerate one, tell me this.'

"Sanat-sujata said, 'They, who, residing in the abodes of their preceptors and winning their good will and friendship, practise Brahmacharya austerities, become even in this world the embodiments of Brahman and casting off their bodies are united with the Supreme Soul. They that in this world desirous of obtaining the state of Brahman, subdue all desires, and endued as they are with righteousness, they succeed in dissociating the Soul from the body like a blade projected from a clump of heath. The body, O Bharata, is created by these, viz., the father and the mother; the (new) birth, however, that is due to the preceptor's instructions is sacred, free from decrepitude, and immortal. Discoursing upon Brahman and granting immortality, he who wraps all persons with (the mantle of) truth, should be regarded as father and mother; and bearing in mind the good he does, one should never do him any injury. A disciple must habitually salute his preceptor with respect, and with purity (of body and mind) and well-directed attention, he must betake to study. He must not consider any service as mean, and must not harbour anger. Even this is the first step of Brahmacharya. The practices of that disciple who acquires knowledge by observing the duties ordained for one of his class are regarded also as the first step of Brahmacharya. A disciple should, with his very life and all his possessions, in thought, word and deed, do all that is agreeable to the preceptor. This is regarded as the second step of Brahmacharya. He should behave towards his

preceptor's wife and son also in the same way as towards his preceptor himself. This also is regarded as the second step of Brahmacharya. Bearing well in mind what has been done to him by the preceptor, and understanding also its object, the disciple should, with a delighted heart think,--I have been taught and made great by him. This is the third step of Brahmacharya. Without requiring the preceptor by payment of the final gift, a wise disciple must not betake to another mode of life; nor should he say or even think of in his mind,--I make this gift. This is the fourth step of Brahmacharya. He attaineth the first step of (knowledge of Brahman which is) the object of Brahmacharya by aid of time; the second step, through the preceptor's prelections; the third, by the power of his own understanding; and finally, the fourth, by discussion. The learned have said that Brahmacharya is constituted by the twelve virtues, the Yoga-practices are called its Angas, and perseverance in Yoga-meditation called is its Valam and one is crowned with success in this in consequence of the preceptor's aid and the understanding of the sense of the Vedas. Whatever wealth a disciple, thus engaged, may earn, should all be given to the preceptor. It is thus that the preceptor obtaineth his highly praise-worthy livelihood. And thus also should the disciple behave towards the preceptor's son. Thus stationed (in Brahmacharya), the disciple thriveth by all means in this world and obtaineth numerous progeny and fame. Men also from all directions shower wealth upon him; and many people come to his abode for practising Brahmacharya. It is through Brahmacharya of this kind that the celestials attained to their divinity, and sages, highly blessed and of great wisdom, have obtained the region of Brahman. It is by this that the Gandharvas and the Apsaras acquired such personal beauty, and it is through Brahmacharya that Surya riseth to make the day. As the seekers of the philosopher's stone derive great happiness when they obtain the object of their search those mentioned above (the celestials and others), on completing their Brahmacharya, derive great happiness in consequence of being able to have whatever they desire. He, O king, who devoted to the practice of ascetic austerities, betaketh himself to Brahmacharya in its entirety and thereby purifieth his body, is truly wise, for by this he becometh like a child (free from all evil passions) and triumpheth over death at last. Men, O Kshatriya, by work, however, pure, obtain only worlds that are perishable; he, however, that is blessed with Knowledge, attaineth, by the aid of that Knowledge, to Brahman which is everlasting. There is no other path (than Knowledge or the attainment of Brahman) leading to emancipation.

"Dhritarashtra said, 'The existence of Brahman, thou sayest, a wise man perceiveth in his own soul. Now, is Brahman white, or red, or black or blue, or purple? Tell me what is the true form and colour of the Omnipresent and Eternal Brahman?'

"Sanat-sujata said, 'Indeed, Brahman as (perceived) may appear as white, red, black, brown, or bright. But neither on the earth, nor in the

sky, nor in the water of the ocean, is there anything like it, Neither in the stars, nor in lightning, nor in the clouds, is its form to be seen, nor is it visible in the atmosphere, nor in the deities, nor in the moon, nor in the sun. Neither in the Riks, nor among the Yajus, nor among the Atharvans, nor in the pure Samans, it is to be found. Verily, O king, it is not to be found in Rathantara or Varhadratha, nor in great sacrifices. Incapable of being compassed and lying beyond the reach of the limited intellect, even the universal Destroyer, after the Dissolution, is himself lost in it. Incapable of being gazed at, it is subtle as the edge of the razor, and grosser than mountains. It is the basis upon which everything is founded; it is unchangeable; it is this visible universe (omnipresent); it is vast; it is delightful; creatures have all sprung from it and are to return to it. Free from all kinds of duality, it is manifest as the universe and all-pervading. Men of learning say that it is without any change, except in the language used to describe it. They are emancipated that are acquainted with That in which this universe is established.'"

Translation — Kisari Mohan Ganguli

"Sanat-sujata said, 'Sorrow, anger, covetousness, lust, ignorance, laziness, malice, self-importance, continuous desire of gain, affection, jealousy and evil speech,--these twelve, O monarch, are grave faults that are destructive of men's lives. Each of these, O monarch, wait for opportunities to seize mankind. Afflicted by them, men lose their senses and commit sinful acts. He that is covetous, he that is fierce, he that is harsh of speech, he that is garrulous, he that is given to nursing anger, he that is boastful,--these six of wicked disposition, on obtaining wealth, cannot treat others with courtesy. He that regardeth sensual gratification as the end of life, he that is self-conceited, he that boasteth having made a gift, he that never spendeth, he that is weak in mind, he that is given to self-admiration, and he that hateth his own wife,--these seven are counted as wicked men of sinful habits. Righteousness, truth, asceticism, self-restraint, contentment, modesty, renunciation, love of others, gift, acquaintance with the scriptures, patience, and forgiveness,--these twelve are the practices of a Brahmana. He that doth not fall off from these twelve, may sway the entire earth. He that is endued with three, or two, or even one, of these, doth never regard anything as his own to the exclusion of others. Self-restraint, renunciation, and knowledge,--in these reside emancipation. These are the attributes of Brahmanas endued with wisdom and regarding Brahman as the highest of all objects of attainment. True or false, it is not laudable for a

[paragraph continues] Brahmana to speak ill of others; they that do this have hell for their abode. Mada hath eighteen faults which have not yet been enumerated by me. They are ill-will towards others, throwing obstacles in the way of virtuous acts, detraction, falsehood in speech, lust, anger, dependence, speaking ill of others, finding out the faults of others for report, waste of wealth, quarrel, insolence, cruelty to living creatures, malice, ignorance, disregard of those that are worthy of regard, loss of the senses of right and wrong, and always seeking to injure others. A wise man, therefore, should not give way to mada, for the accompaniments of mada are censurable. Friendship is said to possess six indications; firstly, friends delight in the prosperity of friends, and secondly, are distressed at their adversity. If any one asketh for anything which is dear to his heart, but which should not be asked for, a true friend surely giveth away even that. Fourthly, a true friend who is of a righteous disposition, when asked, can give away his very prosperity, his beloved sons, and even his own wife. Fifthly, a friend should not dwell in the house of a friend, on whom he may have bestowed everything, but should enjoy what he earneth himself. Sixthly, a friend stoppeth not to sacrifice his own good (for his friend). The man of wealth who seeketh to acquire those good qualities, and who becometh charitable and righteous restraineth his five senses from their respective objects. Such restraint of the senses is asceticism. When it groweth in degree, it is capable of winning regions of bliss hereafter (unlike Knowledge which leadeth to success even here). They that have fallen off from patience (and are incapable, therefore, of attaining to Knowledge) acquire such asceticism in consequence of the purpose they entertain, viz., the attainment of bliss in the high regions hereafter. In consequence of his ability to grasp that Truth (Brahman) from which sacrifices flow, the Yogin is capable of performing sacrifices by the mind. Another performeth sacrifices by Words (Yapa) and another by Work. Truth (Brahman) resides in him who knoweth Brahman as vested with attributes. It dwelleth more completely in him who knoweth Brahman as divested of attributes. Listen now to something else from me. This high and celebrated philosophy should be taught (to disciples). All other systems are only a farrago of words. The whole of this (universe) is established in this Yoga-philosophy. They that are acquainted with it are not subjected to death. O king, one cannot, by Work, however well-accomplished, attain to Truth (Brahman). The man that is destitute of knowledge even if he poureth homa libations or performeth sacrifices, can never, by Work, O king, attain to immortality (emancipation). Nor doth he enjoy great happiness at the end. Restraining all the external senses and alone, one should seek Brahman. Giving up Work, one should not exert mentally. One should also (while thus engaged) avoid experiencing joy at praise or anger at blame. O Kshatriya, by conducting himself in this way according to the successive steps indicated in the Vedas, one may, even here, attain to Brahman. This, O learned one, is all that I tell thee.'"

5.45.1

सनत्सुजात उवाच
यत्तच्छुक्रं महज्ज्योतिर्दीप्यमानं महद्यशः
तद्वै देवा उपासन्ते यस्मादर्को विराजते
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.2

शुक्राद्ब्रह्म प्रभवति ब्रह्म शुक्रेण वर्धते
तच्छुक्रं ज्योतिषां मध्येऽतप्तं तपति तापनम्
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.3

आपोऽथ अद्भ्यः सलिलस्य मध्ये; उभौ देवौ शिश्रियातेऽन्तरिक्षे
स सध्रीचीः स विषूचीर्वसाना; उभे बिभर्ति पृथिवीं दिवं च
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.4

उभौ च देवौ पृथिवीं दिवं च; दिशश्च शुक्रं भुवनं बिभर्ति
तस्माद्दिशः सरितश्च स्रवन्ति; तस्मात्समुद्रा विहिता महान्तः
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.5

चक्रे रथस्य तिष्ठन्तं ध्रुवस्याव्ययकर्मणः
केतुमन्तं वहन्त्यश्वास्तं दिव्यमजरं दिवि
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.6

न सादृश्ये तिष्ठति रूपमस्य; न चक्षुषा पश्यति कश्चिदेनम्
मनीषयाथो मनसा हृदा च; य एवं विदुरमृतास्ते भवन्ति
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.7

द्वादशपूगां सरितं देवरक्षितम्
मधु ईशन्तस्तदा संचरन्ति घोरम्
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.8

तदर्धमासं पिबति संचित्य भ्रमरो मधु
ईशानः सर्वभूतेषु हविर्भूतमकल्पयत्
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.9

हिरण्यपर्णमश्वत्थमभिपत्य अपक्षकाः
ते तत्र पक्षिणो भूत्वा प्रपतन्ति यथादिशम्
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.10

पूर्णात्पूर्णान्युद्धरन्ति पूर्णात्पूर्णानि चक्रिरे
हरन्ति पूर्णात्पूर्णानि पूर्णमेवावशिष्यते
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.11

तस्माद्वै वायुरायातस्तस्मिंश्च प्रयतः सदा
तस्मादग्निश्च सोमश्च तस्मिंश्च प्राण आततः

5.45.12

सर्वमेव ततो विद्यात्तत्तद्वक्तुं न शक्नुमः
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.13

अपानं गिरति प्राणः प्राणं गिरति चन्द्रमाः
आदित्यो गिरते चन्द्रमादित्यं गिरते परः
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.14

एकं पादं नोत्क्षिपति सलिलाद्धंस उच्चरन्
तं चेत्सततमृत्विजं न मृत्युर्नामृतं भवेत्
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.15

एवं देवो महात्मा स पावकं पुरुषो गिरन्
यो वै तं पुरुषं वेद तस्येहात्मा न रिष्यते
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.16

यः सहस्रं सहस्राणां पक्षान्संतत्य संपतेत्
मध्यमे मध्य आगच्छेदपि चेत्स्यान्मनोजवः
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.17

न दर्शने तिष्ठति रूपमस्य; पश्यन्ति चैनं सुविशुद्धसत्त्वाः
हितो मनीषी मनसाभिपश्ये;द्ये तं श्रयेयुरमृतास्ते भवन्ति
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.18

गूहन्ति सर्पा इव गह्वराणि; स्वशिक्षया स्वेन वृत्तेन मर्त्याः
तेषु प्रमुह्यन्ति जना विमूढा; यथाध्वानं मोहयन्ते भयाय
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.19

सदा सदासत्कृतः स्यान्न मृत्युरमृतं कुतः
सत्यानृते सत्यसमानबन्धने; सतश्च योनिरसतश्चैक एव
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.20

न साधुना नोत असाधुना वा; समानमेतद्दृश्यते मानुषेषु
समानमेतदमृतस्य विद्या;देवंयुक्तो मधु तद्वै परीप्सेत्
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.21

नास्यातिवादा हृदयं तापयन्ति; नानधीतं नाहुतमग्निहोत्रम्
मनो ब्राह्मीं लघुतामादधीत; प्रज्ञानमस्य नाम धीरा लभन्ते
योगिनस्तं प्रपश्यन्ति भगवन्तं सनातनम्

5.45.22

एवं यः सर्वभूतेषु आत्मानमनुपश्यति
अन्यत्रान्यत्र युक्तेषु किं स शोचेत्ततः परम्

5.45.23

यथोदपाने महति सर्वतः संप्लुतोदके
एवं सर्वेषु वेदेषु ब्राह्मणस्य विजानतः

5.45.24

अङ्गुष्ठमात्रः पुरुषो महात्मा; न दृश्यतेऽसौ हृदये निविष्टः
अजश्चरो दिवारात्रमतन्द्रितश्च; स तं मत्वा कविरास्ते प्रसन्नः

5.45.25

अहमेवास्मि वो माता पिता पुत्रोऽस्म्यहं पुनः
आत्माहमपि सर्वस्य यच्च नास्ति यदस्ति च

5.45.26

पितामहोऽस्मि स्थविरः पिता पुत्रश्च भारत
ममैव यूयमात्मस्था न मे यूयं न वोऽप्यहम्

5.45.27

आत्मैव स्थानं मम जन्म चात्मा; वेदप्रोक्तोऽहमजरप्रतिष्ठः

5.45.28

अणोरणीयान्सुमनाः सर्वभूतेषु जागृमि
पितरं सर्वभूतानां पुष्करे निहितं विदुः

Translation — Kisari Mohan Ganguli

"Sanat-sujata said, 'The primary Seed (of the universe), called Mahayasas, is destitute of accidents, is pure Knowledge, and blazeth with effulgence. It leadeth the senses, and it is in consequence of that Seed that Surya shineth. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). It is in consequence of that Seed (which is Joy's self) that Brahman becomes capable of Creation and it is through it that Brahman increaseth in expansion. It is that Seed which entering into luminous bodies giveth light and heat. Without deriving its light and heat from any other thing it is self-luminous, and is an object of terror to all luminous bodies. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The body composed of the five grosser elements, that are themselves sprung from the five subtler ones,--the latter, in their turn, originating in one homogeneous substance called Brahman--is upheld (realised) in consciousness by both the creature-Soul endued with life and Iswara. (These two, during sleep and the universal dissolution, are deprived of consciousness). Brahman on the other hand, which is never bereft of consciousness, and which is the Sun's Sun, upholdeth both these two and also the Earth and the Heaven. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The Seed upholdeth the two gods, the Earth and the Heaven, the Directions, and the whole Universe. It is from that Seed that directions (points of the compass) and rivers spring, and the vast seas also have derived their origin. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The body is like a car destined to destruction. Its acts, however, are undying. Tied to the wheels of that car (which are represented by the acts of past lives), the senses, that are as steeds, lead, through the region of consciousness, the man of wisdom towards that Increate and Unchangeable One, that One endued with Divinity is beheld by Yogins (by their mental eye). The form of that One cannot be displayed by any comparison. None ever beholdeth Him by the eye. They that know him by the rapt faculties, the mind, and the heart, become freed from death. The Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The stream of illusion is terrible; guarded by the gods, it hath twelve fruits. Drinking of its waters and beholding many sweet things in its midst, men swim along it to and fro. This stream flows from that Seed. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Destined to sojourn to and fro, the creature-Soul, having reflected enjoyeth (in the other world) only half of the fruits of his acts. It is that creature-Soul which is Iswara, pervading everything in the universe. It is Iswara that hath ordained sacrifices. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Souls divested of accidents, resorting to Avidya, which is like unto a tree of golden foliage,

assume accidents, and take births in different orders according to their propensities. That Eternal One endued with Divinity (in Whom all those Souls are united) is beheld by Yogins (by their mental eye). Accidents (which coming in contact with Brahman make the latter assume many forms) raise the universe in its Fulness from that Brahman which is full. Those accidents also, in their Fulness, arise from Brahman in its Fulness. When one succeeds in dispelling all accidents from Brahman which is ever Full, that which remains is Brahman in its Fulness. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). It is from that Seed that the five elements have arisen, and it is in it that the power resideth for controlling them. It is from that Seed that both the consumer and the consumed (called Agni and Soma) have sprung, and it is in it that the living organisms with the senses rest. Everything should be regarded to have sprung from it. That Seed called in the Vedas TATH (Tad), we are unable to describe. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The vital air called Apana is swallowed up by the Air called Prana; Prana is swallowed up by the Will, and the Will by the Intellect, and the Intellect by the Supreme Soul. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The Supreme Soul endued with four legs, called respectively Waking, Dream, profound Sleep, and Turiya, like unto a swan, treading above the unfathomable ocean of worldly affairs doth not put forth one leg that is hid deep. Unto him that beholdeth that leg (viz., Turiya) as put forth for the purpose of guiding the other three, both death and emancipation are the same. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Of the measure of the thumb, ever Full, and different from this eternal organism, coming in contact with the Vital airs, the Will, the Intellect, and the ten Senses, it moveth to and fro. That Supreme Controller, worthy of reverential hymns, capable of everything when vested with accidents and the prime cause of everything, is manifest as Knowledge in creature-Souls. Fools alone do not behold him; that Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Among individuals there are those that have obtained the mastery of their minds, and those that have not. Yet in all men the Supreme Soul may be seen equally. Indeed, it resideth equally in him that is emancipate and in him that is not, with only this difference that they that are emancipate obtain honey flowing in a thick jet. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). When one maketh life's Sojourn, having attained to the knowledge of Self and Not-Self, then it matters little whether his Agni-hotra is performed or not. O monarch, let not such words as 'I am thy servant' fall from their lips. The Supreme Soul hath another name, viz., Pure Knowledge. They only that have restrained their minds obtain Him. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Even such is He. Illustrious and Full, all living creatures

are merged into Him. He that knoweth that embodiment of Fullness attaineth to his object (emancipation) even here. That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). That which flieth away stretching forth thousands of wings, yea, if endued with the speed of the mind, must yet come back to the Central Spirit within the living organism (in which the most distant things reside... That Eternal One endued with Divinity) is beheld by Yogins (by their mental eye). His form cannot be an object of sight. They only, that are of pure hearts, can behold him. When one seeketh the good of all, succeedeth in controlling his mind, and never suffereth his heart to be affected by grief, then he is said to have purified his heart. Those again that can abandon the world and all its cares, become immortal. (That Supreme Soul which is undying),--that Eternal One endued with Divinity--is beheld by Yogins (by their mental eye). Like serpents concealing themselves in holes, there are persons who following the dictates of their preceptors, or by their own conduct conceal their vices from scrutiny's gaze. They that are of little sense are deceived by these. In fact, bearing themselves outwardly without any impropriety, these deceive their victims for leading them to hell. (Him, therefore, who may be attained by companionship with persons of the very opposite class), that Eternal One endued with Divinity--is beheld by Yogins (by their mental eye). He that is emancipate thinks,--this transitory organism can never make me liable to joy and grief and the other attributes inhering to it: nor can there be, in my case, anything like death and birth: and, further, when Brahman, which hath no opposing force to contend against and which is alike in all times and all places, constitutes the resting-place of both realities and unrealities, how can emancipation be mine? It is I alone that am the origin and the end of all causes and effects.--(Existing in the form of I or Self) that Eternal One endued with Divinity is beheld by Yogins (by their mental eye). The Brahman-knowing person, who is equal unto Brahman itself, is neither glorified by good acts nor defiled by bad ones. It is only in ordinary men that acts, good or bad, produce different results. The person that knoweth Brahman should be regarded as identical with Amrita or the state called Kaivalya which is incapable of being affected by either virtue or vice. One should, therefore, disposing his mind in the way indicated, attain to that essence of sweetness (Brahman). That Eternal One endued with Divinity is beheld by Yogins (by their mental eye). Slander grieveth not the heart of the person that knoweth Brahman not the thought--I have not studied (the Veda), or, I have not performed my Agni-hotra. The knowledge of Brahman soon imparteth to him that wisdom which they only obtain who have restrained their mind. (That Brahman which freeth the Soul from grief and ignorance)-that Eternal One endued with Divinity-is beheld by Yogins (by their mental eye). He, therefore, that beholdeth his own Self in everything, hath no longer to grieve, for they only have to grieve who are employed in diverse other occupations of

the world. As one's purposes (appeasing thirst, etc.) may be served in a well as in a large reservoir or vast expanse, so the various purposes of the Vedas may all be derivable by him that knoweth the Soul. Dwelling in the heart, and of the measure of the thumb, that illustrious One--the embodiment of Fullness--is not an object of sight. Unborn he moveth, awake day and night. He that knoweth him, becometh both learned and full of joy. I am called the mother and father. I am again the son. Of all that was, and of all that we will be, I am the Soul. O Bharata, I am the old grandsire, I am the father, I am the son. Ye are staying in my soul, yet ye are not mine, nor am I yours! The Soul is the cause of my birth and procreation. I am the warp and woof of the universe. That upon which I rest is indestructible. Unborn I move, awake day and night. It is I knowing whom one becometh both learned and full of joy. Subtler than the subtle, of excellent eyes capable of looking into both the past and the future, Brahman is awake in every creature. They that knows Him know that Universal Father dwelleth in the heart of every created thing!'"

5.46.1

वैशंपायन उवाच
एवं सनत्सुजातेन विदुरेण च धीमता
सार्धं कथयतो राज्ञः सा व्यतीयाय शर्वरी

5.46.2

तस्यां रजन्यां व्युष्टायां राजानः सर्व एव ते
सभामाविविशुर्हृष्टाः सूतस्योपदिदृक्षया

5.46.3

शुश्रूषमाणाः पार्थानां वचो धर्मार्थसंहितम्
धृतराष्ट्रमुखाः सर्वे ययू राजसभां शुभाम्

5.46.4

सुधावदातां विस्तीर्णां कनकाजिरभूषिताम्
चन्द्रप्रभां सुरुचिरां सिक्तां परमवारिणा

5.46.5

रुचिरैरासनैः स्तीर्णां काञ्चनैर्दारवैरपि
अश्मसारमयैर्दान्तैः स्वास्तीर्णैः सोत्तरच्छदैः

5.46.6

भीष्मो द्रोणः कृपः शल्यः कृतवर्मा जयद्रथः
अश्वत्थामा विकर्णश्च सोमदत्तश्च बाह्लिकः

5.46.7

विदुरश्च महाप्राज्ञो युयुत्सुश्च महारथः
सर्वे च सहिताः शूराः पार्थिवा भरतर्षभ
धृतराष्ट्रं पुरस्कृत्य विविशुस्तां सभां शुभाम्

5.46.8

दुःशासनश्चित्रसेनः शकुनिश्चापि सौबलः
दुर्मुखो दुःसहः कर्ण उलूकोऽथ विविंशतिः

5.46.9

कुरुराजं पुरस्कृत्य दुर्योधनममर्षणम्
विविशुस्तां सभां राजन्सुराः शक्रसदो यथा

5.46.10

आविशद्भिस्तदा राजञ्शूरैः परिघबाहुभिः
शुशुभे सा सभा राजन्सिंहैरिव गिरेर्गुहा

5.46.11

ते प्रविश्य महेष्वासाः सभां समितिशोभनाः
आसनानि महार्हाणि भेजिरे सूर्यवर्चसः

5.46.12

आसनस्थेषु सर्वेषु तेषु राजसु भारत
द्वाःस्थो निवेदयामास सूतपुत्रमुपस्थितम्

5.46.13

अयं स रथ आयाति योऽयासीत्पाण्डवान्प्रति
दूतो नस्तूर्णमायातः सैन्धवैः साधुवाहिभिः

5.46.14

उपयाय तु स क्षिप्रं रथात्प्रस्कन्द्य कुण्डली
प्रविवेश सभां पूर्णां महीपालैर्महात्मभिः

5.46.15

संजय उवाच
प्राप्तोऽस्मि पाण्डवान्गत्वा तद्विजानीत कौरवाः
यथावयः कुरून्सर्वान्प्रतिनन्दन्ति पाण्डवाः

5.46.16

अभिवादयन्ति वृद्धांश्च वयस्यांश्च वयस्यवत्
यूनश्चाभ्यवदन्पार्थाः प्रतिपूज्य यथावयः

5.46.17

यथाहं धृतराष्ट्रेण शिष्टः पूर्वमितो गतः
अब्रुवं पाण्डवान्गत्वा तन्निबोधत पार्थिवाः

Translation — Kisari Mohan Ganguli

"Vaisampayana said, 'Thus conversing with Sanat-sujata and the learned Vidura, the king passed that night. And after the night had passed away, all the princes and chiefs, entered the court-hall with joyous hearts and desirous of seeing that Suta (who had returned). And anxious to hear the message of Partha's, fraught with virtue and profit, all the kings with Dhritarashtra at their head, went to that beautiful hall. Spotlessly white and spacious, it was adorned with a golden floor. And effulgent as the moon and exceedingly beautiful, it was sprinkled over with sandal-water. And it was spread over with excellent seats made of gold and wood, and marble and ivory. And all the seats were wrapped with excellent covers. And Bhishma and Drona and Kripa and Salya, and Kritavarman and Jayadratha, and Aswatthaman and Vikarna, and Somadatta and Vahlika and Vidura of great wisdom and Yuyutsu, the great car-warrior,--all these heroic kings in a body, O bull among the Bharatas, having Dhritarashtra at their head, entered that hall of great beauty. And Dussasana and Chitrasena, and Sakuni, the son of Suvala, and Durmukha and Dussaha, Karna and Uluka and Vivingsati,--these also, with Duryodhana, the wrathful king of the Kurus, at their head, entered that hall, O monarch, like the celestials forming the train of Sakra himself. And filled with these heroes possessed of arms like maces of iron, that hall looked, O king, like a mountain-cave filled with lions. And all these mighty bowmen, endued with great energy and blazing,

with solar effulgence, entering the hall, seated themselves on those beautiful seats. And after all those kings, O Bharata, had taken their seats, the orderly-in-waiting announced the arrival of the Suta's son, saying, 'Yonder cometh the car that was despatched to the Pandavas. Our envoy hath returned quickly, by the aid of well-trained steeds of the, Sindhu breed.' And having approached the place with speed and alighted from the car, Sanjaya adorned with ear-rings entered that hall full of high-souled kings. And the Suta said, 'Ye Kauravas, know that having gone to the Pandavas I am just returning from them. The sons of Pandu offer their congratulations to all the Kurus according to the age of each. Having offered their respects in return, the sons of Pritha have saluted the aged ones, and those that are equal to them in years, and those also that are younger, just as each should, according to his years, be saluted. Listen, ye kings, to what I, instructed before by Dhritarashtra, said to the Pandavas, having gone to them from this place.'

5.47.1

धृतराष्ट्र उवाच
पृच्छामि त्वां संजय राजमध्ये; किमब्रवीद्वाक्यमदीनसत्त्वः
धनंजयस्तात युधां प्रणेता; दुरात्मनां जीवितच्छिन्महात्मा

5.47.2

संजय उवाच
दुर्योधनो वाचमिमां शृणोतु; यदब्रवीदर्जुनो योत्स्यमानः
युधिष्ठिरस्यानुमते महात्मा; धनंजयः शृण्वतः केशवस्य

5.47.3

अन्वत्रस्तो बाहुवीर्यं विदान; उपह्वरे वासुदेवस्य धीरः
अवोचन्मां योत्स्यमानः किरीटी; मध्ये ब्रूया धार्तराष्ट्रं कुरूणाम्

5.47.4

ये वै राजानः पाण्डवायोधनाय; समानीताः शृण्वतां चापि तेषाम्
यथा समग्रं वचनं मयोक्तं; सहामात्यं श्रावयेथा नृपं तम्

5.47.5

यथा नूनं देवराजस्य देवाः; शुश्रूषन्ते वज्रहस्तस्य सर्वे
तथाशृण्वन्पाण्डवाः सृञ्जयाश्च; किरीटिना वाचमुक्तां समर्थाम्

5.47.6

इत्यब्रवीदर्जुनो योत्स्यमानो; गाण्डीवधन्वा लोहितपद्मनेत्रः
न चेद्राज्यं मुञ्चति धार्तराष्ट्रो; युधिष्ठिरस्याजमीढस्य राज्ञः
अस्ति नूनं कर्म कृतं पुरस्ता;दनिर्विष्टं पापकं धार्तराष्ट्रैः

5.47.7

येषां युद्धं भीमसेनार्जुनाभ्यां; तथाश्विभ्यां वासुदेवेन चैव
शैनेयेन ध्रुवमात्तायुधेन; धृष्टद्युम्नेनाथ शिखण्डिना च
युधिष्ठिरेणेन्द्रकल्पेन चैव; योऽपध्यानान्निर्दहेद्गां दिवं च

5.47.8

तैश्चेद्युद्धं मन्यते धार्तराष्ट्रो; निर्वृत्तोऽर्थः सकलः पाण्डवानाम्
मा तत्कार्षीः पाण्डवार्थाय हेतो;रुपैहि युद्धं यदि मन्यसे त्वम्

5.47.9

यां तां वने दुःखशय्यामुवास; प्रव्राजितः पाण्डवो धर्मचारी
आशिष्यते दुःखतरामनर्था;मन्त्यां शय्यां धार्तराष्ट्रः परासुः

5.47.10

ह्रिया ज्ञानेन तपसा दमेन; क्रोधेनाथो धर्मगुप्त्या धनेन
अन्यायवृत्तः कुरुपाण्डवेया;नध्यातिष्ठद्धार्तराष्ट्रो दुरात्मा

5.47.11

मायोपधः प्रणिधानार्जवाभ्यां; तपोदमाभ्यां धर्मगुप्त्या बलेन
सत्यं ब्रुवन्प्रीतियुक्त्यानृतेन; तितिक्षमाणः क्लिश्यमानोऽतिवेलम्

5.47.12

यदा ज्येष्ठः पाण्डवः संशितात्मा; क्रोधं यत्तं वर्षपूगान्सुघोरम्
अवस्रष्टा कुरुषूद्वृत्तचेता;स्तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.13

कृष्णवर्त्मेव ज्वलितः समिद्धो; यथा दहेत्कक्षमग्निर्निदाघे
एवं दग्धा धार्तराष्ट्रस्य सेनां; युधिष्ठिरः क्रोधदीप्तोऽनुवीक्ष्य

5.47.14

यदा द्रष्टा भीमसेनं रणस्थं; गदाहस्तं क्रोधविषं वमन्तम्
दुर्मर्षणं पाण्डवं भीमवेगं; तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.15

महासिंहो गाव इव प्रविश्य; गदापाणिर्धार्तराष्ट्रानुपेत्य
यदा भीमो भीमरूपो निहन्ता; तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.16

महाभये वीतभयः कृतास्त्रः; समागमे शत्रुबलावमर्दी
सकृद्रथेन प्रतियाद्रथौघा;न्पदातिसंघान्गदयाभिनिघ्नन्

5.47.17

सैन्याननेकांस्तरसा विमृद्न;न्यदा क्षेप्ता धार्तराष्ट्रस्य सैन्यम्
छिन्दन्वनं परशुनेव शूर;स्तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.18

तृणप्रायं ज्वलनेनेव दग्धं; ग्रामं यथा धार्तराष्ट्रः समीक्ष्य
पक्वं सस्यं वैद्युतेनेव दग्धं; परासिक्तं विपुलं स्वं बलौघम्

5.47.19

हतप्रवीरं विमुखं भयार्तं; पराङ्मुखं प्रायशोऽधृष्टयोधम्
शस्त्रार्चिषा भीमसेनेन दग्धं; तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.20

उपासङ्गादुद्धरन्दक्षिणेन; परःशतान्नकुलश्चित्रयोधी
यदा रथाग्र्यो रथिनः प्रचेता; तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.21

सुखोचितो दुःखशय्यां वनेषु; दीर्घं कालं नकुलो यामशेत
आशीविषः क्रुद्ध इव श्वसन्भृशं; तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.22

त्यक्तात्मानः पार्थिवायोधनाय; समादिष्टा धर्मराजेन वीराः
रथैः शुभ्रैः सैन्यमभिद्रवन्तो; दृष्ट्वा पश्चात्तप्स्यते धार्तराष्ट्रः

5.47.23

शिशून्कृतास्त्रानशिशुप्रकाशा;न्यदा द्रष्टा कौरवः पञ्च शूरान्
त्यक्त्वा प्राणान्केकयानाद्रवन्त;स्तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.24

यदा गतोद्वाहमकूजनाक्षं; सुवर्णतारं रथमाततायी
दान्तैर्युक्तं सहदेवोऽधिरूढः; शिरांसि राज्ञां क्षेप्स्यते मार्गणौघैः

5.47.25

महाभये संप्रवृत्ते रथस्थं; विवर्तमानं समरे कृतास्त्रम्
सर्वां दिशं संपतन्तं समीक्ष्य; तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.26

ह्रीनिषेधो निपुणः सत्यवादी; महाबलः सर्वधर्मोपपन्नः
गान्धारिमार्च्छंस्तुमुले क्षिप्रकारी; क्षेप्ता जनान्सहदेवस्तरस्वी

5.47.27

यदा द्रष्टा द्रौपदेयान्महेषू;ञ्शूरान्कृतास्त्रान्रथयुद्धकोविदान्
आशीविषान्घोरविषानिवायत;स्तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.28

यदाभिमन्युः परवीरघाती; शरैः परान्मेघ इवाभिवर्षन्
विगाहिता कृष्णसमः कृतास्त्र;स्तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.29

यदा द्रष्टा बालमबालवीर्यं; द्विषच्चमूं मृत्युमिवापतन्तम्
सौभद्रमिन्द्रप्रतिमं कृतास्त्रं; तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.30

प्रभद्रकाः शीघ्रतरा युवानो; विशारदाः सिंहसमानवीर्याः
यदा क्षेप्तारो धार्तराष्ट्रान्ससैन्यां;स्तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.31

वृद्धौ विराटद्रुपदौ महारथौ; पृथक्चमूभ्यामभिवर्तमानौ
यदा द्रष्टारौ धार्तराष्ट्रान्ससैन्यां;स्तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.32

यदा कृतास्त्रो द्रुपदः प्रचिन्व;ञ्शिरांसि यूनां समरे रथस्थः
क्रुद्धः शरैश्छेत्स्यति चापमुक्तै;स्तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.33

यदा विराटः परवीरघाती; मर्मान्तरे शत्रुचमूं प्रवेष्टा
मत्स्यैः सार्धमनृशंसरूपै;स्तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.34

ज्येष्ठं मात्स्यानामनृशंसरूपं; विराटपुत्रं रथिनं पुरस्तात्
यदा द्रष्टा दंशितं पाण्डवार्थे; तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.35

रणे हते कौरवाणां प्रवीरे; शिखण्डिना सत्तमे शंतनूजे
न जातु नः शत्रवो धारयेयु;रसंशयं सत्यमेतद्ब्रवीमि

5.47.36

यदा शिखण्डी रथिनः प्रचिन्व;न्भीष्मं रथेनाभियाता वरूथी
दिव्यैर्हयैरवमृद्नन्रथौघां;स्तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.37

यदा द्रष्टा सृञ्जयानामनीके; धृष्टद्युम्नं प्रमुखे रोचमानम्
अस्त्रं यस्मै गुह्यमुवाच धीमा;न्द्रोणस्तदा तप्स्यति धार्तराष्ट्रः

5.47.38

यदा स सेनापतिरप्रमेयः; पराभवन्निषुभिर्धार्तराष्ट्रान्
द्रोणं रणे शत्रुसहोऽभियाता; तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.39

ह्रीमान्मनीषी बलवान्मनस्वी; स लक्ष्मीवान्सोमकानां प्रबर्हः
न जातु तं शत्रवोऽन्ये सहेर;न्येषां स स्यादग्रणीर्वृष्णिसिंहः

5.47.40

ब्रूयाच्च मा प्रवृणीष्वेति लोके; युद्धेऽद्वितीयं सचिवं रथस्थम्
शिनेर्नप्तारं प्रवृणीम सात्यकिं; महाबलं वीतभयं कृतास्त्रम्

5.47.41

यदा शिनीनामधिपो मयोक्तः; शरैः परान्मेघ इव प्रवर्षन्
प्रच्छादयिष्यञ्शरजालेन योधां;स्तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.42

यदा धृतिं कुरुते योत्स्यमानः; स दीर्घबाहुर्दृढधन्वा महात्मा
सिंहस्येव गन्धमाघ्राय गावः; संवेष्टन्ते शत्रवोऽस्माद्यथाग्नेः

5.47.43

स दीर्घबाहुर्दृढधन्वा महात्मा; भिन्द्याद्गिरीन्संहरेत्सर्वलोकान्
अस्त्रे कृती निपुणः क्षिप्रहस्तो; दिवि स्थितः सूर्य इवाभिभाति

5.47.44

चित्रः सूक्ष्मः सुकृतो यादवस्य; अस्त्रे योगो वृष्णिसिंहस्य भूयान्
यथाविधं योगमाहुः प्रशस्तं; सर्वैर्गुणैः सात्यकिस्तैरुपेतः

5.47.45

हिरण्मयं श्वेतहयैश्चतुर्भि;र्यदा युक्तं स्यन्दनं माधवस्य
द्रष्टा युद्धे सात्यकेर्वै सुयोधन;स्तदा तप्स्यत्यकृतात्मा स मन्दः

5.47.46

यदा रथं हेममणिप्रकाशं; श्वेताश्वयुक्तं वानरकेतुमुग्रम्
द्रष्टा रणे संयतं केशवेन; तदा तप्स्यत्यकृतात्मा स मन्दः

5.47.47

यदा मौर्व्यास्तलनिष्पेषमुग्रं; महाशब्दं वज्रनिष्पेषतुल्यम्
विधूयमानस्य महारणे मया; गाण्डीवस्य श्रोष्यति मन्दबुद्धिः

5.47.48

तदा मूढो धृतराष्ट्रस्य पुत्र;स्तप्ता युद्धे दुर्मतिर्दुःसहायः
दृष्ट्वा सैन्यं बाणवर्षान्धकारं; प्रभज्यन्तं गोकुलवद्रणाग्रे

5.47.49

बलाहकादुच्चरन्तीव विद्यु;त्सहस्रघ्नी द्विषतां संगमेषु
अस्थिच्छिदो मर्मभिदो वमेच्छरां;स्तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.50

यदा द्रष्टा ज्यामुखाद्बाणसंघा;न्गाण्डीवमुक्तान्पततः शिताग्रान्
नागान्हयान्वर्मिणश्चाददानां;स्तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.51

यदा मन्दः परबाणान्विमुक्ता;न्ममेषुभिर्ह्रियमाणान्प्रतीपम्
तिर्यग्विद्वांश्छिद्यमानान्क्षुरप्रै;स्तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.52

यदा विपाठा मद्भुजविप्रमुक्ता; द्विजाः फलानीव महीरुहाग्रात्
प्रच्छेत्तार उत्तमाङ्गानि यूनां; तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.53

यदा द्रष्टा पततः स्यन्दनेभ्यो; महागजेभ्योऽश्वगतांश्च योधान्
शरैर्हतान्पातितांश्चैव रङ्गे; तदा युद्धं धार्तराष्ट्रोऽन्वतप्स्यत्

5.47.54

पदातिसंघान्रथसंघान्समन्ता;द्व्यात्ताननः काल इवाततेषुः
प्रणोत्स्यामि ज्वलितैर्बाणवर्षैः; शत्रूंस्तदा तप्स्यति मन्दबुद्धिः

5.47.55

सर्वा दिशः संपतता रथेन; रजोध्वस्तं गाण्डिवेनापकृत्तम्
यदा द्रष्टा स्वबलं संप्रमूढं; तदा पश्चात्तप्स्यति मन्दबुद्धिः

5.47.56

कांदिग्भूतं छिन्नगात्रं विसंज्ञं; दुर्योधनो द्रक्ष्यति सर्वसैन्यम्
हताश्ववीराग्र्यनरेन्द्रनागं; पिपासितं श्रान्तपत्रं भयार्तम्

5.47.57

आर्तस्वरं हन्यमानं हतं च; विकीर्णकेशास्थिकपालसंघम्
प्रजापतेः कर्म यथार्धनिष्ठितं; तदा दृष्ट्वा तप्स्यते मन्दबुद्धिः

5.47.58

यदा रथे गाण्डिवं वासुदेवं; दिव्यं शङ्खं पाञ्चजन्यं हयांश्च
तूणावक्षय्यौ देवदत्तं च मां च; द्रष्टा युद्धे धार्तराष्ट्रः समेतान्

5.47.59

उद्वर्तयन्दस्युसंघान्समेता;न्प्रवर्तयन्युगमन्यद्युगान्ते
यदा धक्ष्याम्यग्निवत्कौरवेयां;स्तदा तप्ता धृतराष्ट्रः सपुत्रः

5.47.60

सहभ्राता सहपुत्रः ससैन्यो; भ्रष्टैश्वर्यः क्रोधवशोऽल्पचेताः
दर्पस्यान्ते विहिते वेपमानः; पश्चान्मन्दस्तप्स्यति धार्तराष्ट्रः

5.47.61

पूर्वाह्णे मां कृतजप्यं कदाचि;द्विप्रः प्रोवाचोदकान्ते मनोज्ञम्
कर्तव्यं ते दुष्करं कर्म पार्थ; योद्धव्यं ते शत्रुभिः सव्यसाचिन्

5.47.62

इन्द्रो वा ते हरिवान्वज्रहस्तः; पुरस्ताद्यातु समरेऽरीन्विनिघ्नन्
सुग्रीवयुक्तेन रथेन वा ते; पश्चात्कृष्णो रक्षतु वासुदेवः

5.47.63

वव्रे चाहं वज्रहस्तान्महेन्द्रा;दस्मिन्युद्धे वासुदेवं सहायम्
स मे लब्धो दस्युवधाय कृष्णो; मन्ये चैतद्विहितं दैवतैर्मे

5.47.64

अयुध्यमानो मनसापि यस्य; जयं कृष्णः पुरुषस्याभिनन्देत्
ध्रुवं सर्वान्सोऽभ्यतीयादमित्रा;न्सेन्द्रान्देवान्मानुषे नास्ति चिन्ता

5.47.65

स बाहुभ्यां सागरमुत्तितीर्षे;न्महोदधिं सलिलस्याप्रमेयम्
तेजस्विनं कृष्णमत्यन्तशूरं; युद्धेन यो वासुदेवं जिगीषेत्

5.47.66

गिरिं य इच्छेत तलेन भेत्तुं; शिलोच्चयं श्वेतमतिप्रमाणम्
तस्यैव पाणिः सनखो विशीर्ये;न्न चापि किंचित्स गिरेस्तु कुर्यात्

5.47.67

अग्निं समिद्धं शमयेद्भुजाभ्यां; चन्द्रं च सूर्यं च निवारयेत
हरेद्देवानाममृतं प्रसह्य; युद्धेन यो वासुदेवं जिगीषेत्

5.47.68

यो रुक्मिणीमेकरथेन भोज्या;मुत्साद्य राज्ञां विषयं प्रसह्य
उवाह भार्यां यशसा ज्वलन्तीं; यस्यां जज्ञे रौक्मिणेयो महात्मा

5.47.69

अयं गान्धारांस्तरसा संप्रमथ्य; जित्वा पुत्रान्नग्नजितः समग्रान्
बद्धं मुमोच विनदन्तं प्रसह्य; सुदर्शनीयं देवतानां ललामम्

5.47.70

अयं कवाटे निजघान पाण्ड्यं; तथा कलिङ्गान्दन्तकूरे ममर्द
अनेन दग्धा वर्षपूगान्विनाथा; वाराणसी नगरी संबभूव

5.47.71

यं स्म युद्धे मन्यतेऽन्यैरजेय;मेकलव्यं नाम निषादराजम्
वेगेनेव शैलमभिहत्य जम्भः; शेते स कृष्णेन हतः परासुः

5.47.72

तथोग्रसेनस्य सुतं प्रदुष्टं; वृष्ण्यन्धकानां मध्यगां तपन्तम्
अपातयद्बलदेवद्वितीयो; हत्वा ददौ चोग्रसेनाय राज्यम्

5.47.73

अयं सौभं योधयामास खस्थं; विभीषणं मायया शाल्वराजम्
सौभद्वारि प्रत्यगृह्णाच्छतघ्नीं; दोर्भ्यां क एनं विषहेत मर्त्यः

5.47.74

प्राग्ज्योतिषं नाम बभूव दुर्गं; पुरं घोरमसुराणामसह्यम्
महाबलो नरकस्तत्र भौमो; जहारादित्या मणिकुण्डले शुभे

5.47.75

न तं देवाः सह शक्रेण सेहिरे; समागता आहरणाय भीताः
दृष्ट्वा च ते विक्रमं केशवस्य; बलं तथैवास्त्रमवारणीयम्

5.47.76

जानन्तोऽस्य प्रकृतिं केशवस्य; न्ययोजयन्दस्युवधाय कृष्णम्
स तत्कर्म प्रतिशुश्राव दुष्कर;मैश्वर्यवान्सिद्धिषु वासुदेवः

5.47.77

निर्मोचने षट्सहस्राणि हत्वा; संछिद्य पाशान्सहसा क्षुरान्तान्
मुरं हत्वा विनिहत्यौघराक्षसं; निर्मोचनं चापि जगाम वीरः

5.47.78

तत्रैव तेनास्य बभूव युद्धं; महाबलेनातिबलस्य विष्णोः
शेते स कृष्णेन हतः परासु;र्वातेनेव मथितः कर्णिकारः

5.47.79

आहृत्य कृष्णो मणिकुण्डले ते; हत्वा च भौमं नरकं मुरं च
श्रिया वृतो यशसा चैव धीमा;न्प्रत्याजगामाप्रतिमप्रभावः

5.47.80

तस्मै वरानददंस्तत्र देवा; दृष्ट्वा भीमं कर्म रणे कृतं तत्
श्रमश्च ते युध्यमानस्य न स्या;दाकाशे वा अप्सु चैव क्रमः स्यात्

5.47.81

शस्त्राणि गात्रे च न ते क्रमेर;न्नित्येव कृष्णश्च ततः कृतार्थः
एवंरूपे वासुदेवेऽप्रमेये; महाबले गुणसंपत्सदैव

5.47.82

तमसह्यं विष्णुमनन्तवीर्य;माशंसते धार्तराष्ट्रो बलेन
यदा ह्येनं तर्कयते दुरात्मा; तच्चाप्ययं सहतेऽस्मान्समीक्ष्य

5.47.83

पर्यागतं मम कृष्णस्य चैव; यो मन्यते कलहं संप्रयुज्य
शक्यं हर्तुं पाण्डवानां ममत्वं; तद्वेदिता संयुगं तत्र गत्वा

5.47.84

नमस्कृत्वा शांतनवाय राज्ञे; द्रोणायाथो सहपुत्राय चैव
शारद्वतायाप्रतिद्वन्द्विने च; योत्स्याम्यहं राज्यमभीप्समानः

5.47.85

धर्मेणास्त्रं नियतं तस्य मन्ये; यो योत्स्यते पाण्डवैर्धर्मचारी
मिथ्याग्लहे निर्जिता वै नृशंसैः; संवत्सरान्द्वादश पाण्डुपुत्राः

5.47.86

अवाप्य कृच्छ्रं विहितं ह्यरण्ये; दीर्घं कालं चैकमज्ञातचर्याम्
ते ह्यकस्माज्जीवितं पाण्डवानां; न मृष्यन्ते धार्तराष्ट्राः पदस्थाः

5.47.87

ते चेदस्मान्युध्यमानाञ्जयेयु;र्देवैरपीन्द्रप्रमुखैः सहायैः
धर्मादधर्मश्चरितो गरीया;निति ध्रुवं नास्ति कृतं न साधु

5.47.88

न चेदिमं पुरुषं कर्मबद्धं; न चेदस्मान्मन्यतेऽसौ विशिष्टान्
आशंसेऽहं वासुदेवद्वितीयो; दुर्योधनं सानुबन्धं निहन्तुम्

5.47.89

न चेदिदं कर्म नरेषु बद्धं; न विद्यते पुरुषस्य स्वकर्म
इदं च तच्चापि समीक्ष्य नूनं; पराजयो धार्तराष्ट्रस्य साधुः

5.47.90

प्रत्यक्षं वः कुरवो यद्ब्रवीमि; युध्यमाना धार्तराष्ट्रा न सन्ति
अन्यत्र युद्धात्कुरवः परीप्स;न्न युध्यतां शेष इहास्ति कश्चित्

5.47.91

हत्वा त्वहं धार्तराष्ट्रान्सकर्णा;न्राज्यं कुरूणामवजेता समग्रम्
यद्वः कार्यं तत्कुरुध्वं यथास्व;मिष्टान्दारानात्मजांश्चोपभुङ्क्त

5.47.92

अप्येवं नो ब्राह्मणाः सन्ति वृद्धा; बहुश्रुताः शीलवन्तः कुलीनाः
सांवत्सरा ज्योतिषि चापि युक्ता; नक्षत्रयोगेषु च निश्चयज्ञाः

5.47.93

उच्चावचं दैवयुक्तं रहस्यं; दिव्याः प्रश्ना मृगचक्रा मुहूर्ताः
क्षयं महान्तं कुरुसृञ्जयानां; निवेदयन्ते पाण्डवानां जयं च

5.47.94

तथा हि नो मन्यतेऽजातशत्रुः; संसिद्धार्थो द्विषतां निग्रहाय
जनार्दनश्चाप्यपरोक्षविद्यो; न संशयं पश्यति वृष्णिसिंहः

5.47.95

अहं च जानामि भविष्यरूपं; पश्यामि बुद्ध्या स्वयमप्रमत्तः
दृष्टिश्च मे न व्यथते पुराणी; युध्यमाना धार्तराष्ट्रा न सन्ति

5.47.96

अनालब्धं जृम्भति गाण्डिवं धनु;रनालब्धा कम्पति मे धनुर्ज्या
बाणाश्च मे तूणमुखाद्विसृज्य; मुहुर्मुहुर्गन्तुमुशन्ति चैव

5.47.97

सैक्यः कोशान्निःसरति प्रसन्नो; हित्वेव जीर्णामुरगस्त्वचं स्वाम्
ध्वजे वाचो रौद्ररूपा वदन्ति; कदा रथो योक्ष्यते ते किरीटिन्

5.47.98

गोमायुसंघाश्च वदन्ति रात्रौ; रक्षांस्यथो निष्पतन्त्यन्तरिक्षात्
मृगाः शृगालाः शितिकण्ठाश्च काका; गृध्रा बडाश्चैव तरक्षवश्च

5.47.99

सुपर्णपाताश्च पतन्ति पश्चा;द्दृष्ट्वा रथं श्वेतहयप्रयुक्तम्
अहं ह्येकः पार्थिवान्सर्वयोधा;ञ्शरान्वर्षन्मृत्युलोकं नयेयम्

5.47.100

समाददानः पृथगस्त्रमार्गा;न्यथाग्निरिद्धो गहनं निदाघे
स्थूणाकर्णं पाशुपतं च घोरं; तथा ब्रह्मास्त्रं यच्च शक्रो विवेद

5.47.101

वधे धृतो वेगवतः प्रमुञ्च;न्नाहं प्रजाः किंचिदिवावशिष्ये
शान्तिं लप्स्ये परमो ह्येष भावः; स्थिरो मम ब्रूहि गावल्गणे तान्

5.47.102

नित्यं पुनः सचिवैर्यैरवोच;द्देवानपीन्द्रप्रमुखान्सहायान्
तैर्मन्यते कलहं संप्रयुज्य; स धार्तराष्ट्रः पश्यत मोहमस्य

5.47.103

वृद्धो भीष्मः शांतनवः कृपश्च; द्रोणः सपुत्रो विदुरश्च धीमान्
एते सर्वे यद्वदन्ते तदस्तु; आयुष्मन्तः कुरवः सन्तु सर्वे

Translation — Kisari Mohan Ganguli

"Dhritarashtra said, "I ask thee, O Sanjaya, in the presence of my boy and of these kings, what words were said by the illustrious Dhananjaya of might that knoweth no diminution,--that leader of warriors,--that destroyer of the lives of the wicked?'

"Sanjaya said, 'Let Duryodhana listen to the words which the high-souled Arjuna, eager for fight, uttered, with Yudhishthira's sanction and in the hearing of Kesava. Fearless (in battle) and conscious of the might of his arms, the heroic Kiritin, eager for fight, spoke thus unto me in the presence of Vasudeva, 'Do thou, O suta, say unto Dhritarashtra's son, in the presence of all the Kurus, and also in the hearing of that Suta's son, of foul tongue and wicked soul, of little sense, stupid reason, and of numbered days, who always desires to fight against me, and also in the hearing of those kings assembled for fighting against the Pandavas, and do thou see that all the words now uttered by me are heard well by that king with his counsellors.' O monarch, even as the celestials eagerly listen to the words of their chief armed with the thunderbolt, so did the Pandavas and the Srinjayas listened to those words of grave import uttered by Kiritin. Just these are the words spoken by Arjuna, the wielder of Gandiva, eager for the fight and with eyes red as the lotus, 'If Dhritarashtra's son doth not surrender to king Yudhishthira of the Ajamida race, his kingdom, then (it is evident) there must be some sinful act committed by the sons of Dhritarashtra, whose consequences are yet unreaped by them, for it can be nothing else when they desire battle with Bhimasena and Arjuna, and the Aswins and Vasudeva and Sini's

son, and Dhrishtadyumna infallible in arms, and Sikhandin, and Yudhishthira, who is like Indra himself and who can consume heaven and earth by merely wishing them ill. If Dhritarashtra's son desireth war with these, then will all objects of the Pandavas be accomplished. Do not, therefore, propose peace for the sons of Pandu, but have war if thou likest. That bed of woe in the woods which was Yudhishthira's when that virtuous son of Pandu lived in exile; Oh, let a more painful bed than that, on the bare earth, be now Duryodhana's and let him lie down on it, as his last, deprived of life. Win thou over those men that were ruled by the wicked Duryodhana of unjust conduct to the side of Pandu's son endued with modesty and wisdom and asceticism and self-restraint and valour and might regulated by virtue. Endued with humility and righteousness, with asceticism and self-restraint and with valour regulated by virtue, and always speaking the truth, our king, though afflicted by numerous deceptions, hath forgiven all and hath patiently borne great wrongs. When the eldest son of Pandu, of soul under proper control, will indignantly dart at the Kurus his terrible wrath accumulated for years, then will the son of Dhritarashtra repent for this war. As a blazing fire burning all around consumeth dry grass in the hot season, so will Yudhishthira, inflamed with wrath, consume the Dhritarashtra host by glance alone of his eye. When Dhritarashtra's son will behold Bhimasena, that wrathful Pandava of terrific impetus, stationed on his car, mace in hand, vomiting the venom of his wrath, then will Duryodhana repent for this war. Indeed, when he will behold Bhimasena, who always fighteth in the van, accoutred in mail, scarcely capable of being looked at even by his own followers felling hostile heroes and devastating the enemy's ranks like Yama himself, then will the exceedingly vain Duryodhana recollect these words. When he will behold elephants, looking like mountain-peaks, felled by Bhimasena, blood flowing their broken heads like water from broken casks, then will Dhritarashtra's son repent for this war. When falling upon the sons of Dhritarashtra the fierce Bhima of terrible mien, mace in hand, will slaughter them, like a huge lion falling upon a herd of kine, then will Duryodhana repent for this war. When the heroic Bhima undaunted even in situations of great danger and skilled in weapons-when that grinder of hostile hosts in battle,--mounted on his car, and alone will crush by his mace crowds of superior cars and entire ranks of infantry, seize by his nooses strong as iron, the elephants of the hostile army, and mow down the Dhritarashtra's host, like a sturdy woodsman cutting a forest down with an axe, then will Dhritarashtra's son repent for this war. When he will behold the Dhartarashtra's host consumed like a hamlet full of straw-built huts by fire, or a field of ripe corn by lightning,--indeed when he will behold his vast army scattered, its leaders slain, and men running away with their back towards the field afflicted with fear, and all the warriors, humbled to the dust, being scorched by Bhimasena with the fire of his weapons,--then will the son of Dhritarashtra repent for this war, When

[paragraph continues] Nakula, that warrior of wonderful feats, that foremost of all car-warriors, dexterously shooting arrows by hundreds, will mangle the car-warriors of Duryodhana, then will the son of Dhritarashtra repent for this war. Accustomed to enjoy all the comforts and luxuries of life, when Nakula, recollecting that bed of woe on which he had slept for a long time in the woods, will vomit the poison of his wrath like an angry snake, then will the son of Dhritarashtra repent for this war. Ready to lay down their very lives, the (allied) monarchs, O Suta, urged to battle by king Yudhishthira the just, will furiously advance on their resplendent cars against the (hostile) army. Beholding this, the son of Dhritarashtra will certainly have to repent. When the Kuru prince will behold the five heroic sons of (Draupadi), tender in years but not in acts, and all well-versed in arms, rush, reckless of their lives, against the Kauravas, then will that son of Dhritarashtra repent for this war. When bent upon carnage Sahadeva, mounted on his car of noiseless wheels, and motion incapable of being obstructed, and set with golden stars, and drawn by well-trained steeds, will make the heads of monarchs roll on the field of battle with volleys of arrows,--indeed, beholding that warrior skilled in weapons, seated on his car in the midst of that frightful havoc, turning now to the left and now to the right and falling upon the foe in all directions, then will the son of Dhritarashtra repent for this war. Indeed, when the modest but mighty Sahadeva, skilled in battle, truthful, conversant with all the ways of morality, and endued with great activity and impetuousness, will fall upon the son of Gandhari in fierce encounter and rout all his followers, then will the son of Dhritarashtra repent for this war. When he will behold the sons of Draupadi, those great bowmen, those heroes skilled in weapons and well-versed in all the ways of chariot-fighting, dart at the foe like snakes of virulent poison, then will the son of Dhritarashtra repent for this war. When that slayer of hostile heroes, Abhimanyu, skilled in arms like Krishna himself, will overpower the foe showering upon them, like the very clouds, a thick downpour of arrows, then will the son of Dhritarashtra repent for this war. Indeed, when he will behold that son of Subhadra, a child in years but not in energy, skilled in weapons and like unto Indra himself, failing like Death's self upon the ranks of the foe, then will the son of Dhritarashtra repent for this war. When the youthful Prabhadrakas, endued with great activity, well-versed in battle, and possessed of the energy of lions will overthrow the sons of Dhritarashtra with all their troops, then will Duryodhana repent for this war. When those veteran car-warriors Virata and Drupada will assail, at the head of their respective divisions, the sons of Dhritarashtra and their ranks, then will Duryodhana repent for this war. When Drupada, skilled in weapons, and seated on his car, desirous of plucking the heads of youthful warriors, will wrathfully strike them off with arrows shot from his bow, then will the son of Dhritarashtra repent for this war. When that slayer of hostile heroes, Virata will penetrate into the ranks of the foe, grinding all before him with the aid

of his Matsya warriors of cool courage, then will the son of Dhritarashtra repent for this war. When he will behold in the very van the eldest son of the Matsya king, of cool courage and collected mien, seated on his car and accoutred in mail on behalf of the Pandavas, then will the son of Dhritarashtra. repent for this war. I tell thee truly that when that foremost of Kaurava heroes, the virtuous son of Santanu, will be slain in battle by Sikhandin, then all our foes, without doubt, will perish. Indeed, when, overthrowing numerous car-warriors, Sikhandin, seated on his own well-protected car, will proceed towards Bhishma, crushing multitudes of (hostile) cars by means of his own powerful steeds, then will the son of Dhritarashtra repent for this war. When he will behold Dhristadyumna unto whom Drona hath imparted all the mysteries of the science of weapons, stationed in splendour in the very van of the Srinjaya ranks, then will the son of Dhritarashtra repent. Indeed, when the leader of the Pandava host, of immeasurable prowess and capable of withstanding the rush of any force, will proceed to attack Drona in battle, crushing with his arrows the Dhritarashtra ranks, then will Duryodhana repent for this war. What enemy can withstand him who hath, for fighting in his van, that lion of the Vrishni race, that chief of the Somakas, who is modest and intelligent, mighty and endued with great energy, and blessed with every kind of prosperity? Say also this (unto Duryodhana),--Do not covet (the kingdom). We have chosen, for our leader, the dauntless and mighty car-warrior Satyaki, the grandson of Sini, skilled in weapons and having none on earth as his equal. Of broad chest and long arms, that grinder of foes, unrivalled in battle, and acquainted with the best of weapons, the grandson of Sini, skilled in arms and perfectly dauntless, is a mighty car-warrior wielding a bow of full four cubits' length. When that slayer of foes, that chief of the Sinis, urged by me, will shower, like the very clouds, his arrows on the foe, completely overwhelming their leaders with that downpour, then will the son of Dhritarashtra repent for this war. When that illustrious warrior of long arms and firm grasp of the bow, musters his resolution for fight, the foe then, like kine getting the scent of the lion, fly away from him before even commencing the encounter. That illustrious warrior of long arms and firm grasp of the bow is capable of splitting the very hills and destroying the entire universe. Practised in weapons, skilled (in battle), and endued with exceeding lightness of hand, he shineth on the field of battle like the sun himself in the sky. That lion of the Vrishni race, that scion of Yadu's line, of superior training, hath diverse wonderful and excellent weapons. Indeed, Satyaki is possessed of a knowledge of all those uses of weapons that are said to be of the highest excellence. When he will behold in battle the golden car of Satyaki of Madhu's race, drawn by four white steeds, then will that wretch of uncontrolled passions, the son of Dhritarashtra, repent. When he will also behold my terrible car, endued with the effulgence of gold and bright gems, drawn by white steeds and furnished with the banner

bearing the device of the Ape and guided by Kesava himself, then will that wretch of uncontrolled passions repent. When he will hear the fierce twang produced by the constant stretch of the bow-string with fingers cased in leather gloves,--that terrible twang, loud as the rolling of the thunder, of my bow Gandiva wielded by me in the midst of the great battle,--then will that wicked wretch, the son of Dhritarashtra repent, beholding himself abandoned by his troops, flying away like kine from the field of battle in all directions, overwhelmed with the darkness created by my arrowy downpour. When he will behold innumerable keen-edged arrows, furnished with beautiful wings, and capable of penetrating into the very vitals, shot from the string of Gandiva, like fierce and terrible flashes of lightning emitted by the clouds, destroying enemies by thousands, and devouring numberless steeds and elephants clad in mail, then will the son of Dhritarashtra repent for this war. When he will behold the arrows shot by the enemy turned off, or turned back struck by my shafts, or cut to pieces pierced transversely by my arrows, then will the foolish son of Dhritarashtra repent for this war. When broad-headed arrows shot by my hands will strike off the heads of youthful warriors, like birds picking off fruits from the tree-tops, then will the son of Dhritarashtra repent for this war. When he will behold excellent warriors of his failing down from their cars, and elephants and steeds rolling on the field, deprived of life by my arrows, then will the son of Dhritarashtra repent for this war. When he will behold his brothers, even before fairly coming within the range of the enemy's weapons, die all around, without having achieved anything in battle, then will the son of Dhritarashtra repent for this war. When pouring my blazing shafts incessantly, I will, like Death himself with mouth wide-open, destroy on all sides multitudes of cars and foot-soldiers, then will that wretch repent. When he will behold his own troops, covered with the dust raised by my car wander in all directions, torn to pieces by Gandiva and reft of senses, then will that wretch repent. When he will behold his whole army running away in fear in all directions, mangled in limbs, and bereft of senses; when he will behold his steeds, elephants, and foremost of heroes slain; when he will see his troops thirsty, struck with panic, wailing aloud, dead and dying, with their animals exhausted; and hair, bones and skulls lying in heaps around like half-wrought works of the Creator, then will that wretch repent. When he will behold on my car, Gandiva, Vasudeva, and the celestial conch Panchajanya, myself, my couple of inexhaustible quivers, and my conch called Devadatta as also my white steeds, then will the son of Dhritarashtra repent for this war. When I consume the Kauravas, like Agni consuming innumerable wicked souls assembled together at the time of ushering in another Yuga at the end of the last one, then Dhritarashtra with all his sons repent. When the wicked, hearted and the wrathful son of Dhritarashtra will be deprived of prosperity with brothers and army and followers, then, reft of pride and losing heart and trembling all over, will that fool repent. One morning when

[paragraph continues] I had finished my water-rites and prayers, a Brahmana spoke unto me these pleasant words, 'O Partha, thou shalt have to execute a very difficult task. O Savyasachin, thou shalt have to fight with thy foes. Either Indra riding on his excellent steed and thunderbolt in hand will walk before thee slaying thy foes in battle, or Krishna, the son of Vasudeva will protect thee from behind riding on his car drawn by the steeds headed by Sugriva. Relying on those words, I have, in this battle passing over Indra, the wielder of the thunderbolt, preferred Vasudeva as my ally. That Krishna hath been obtained by me for the destruction of those wicked ones. I see the hand of the gods in all this. The person whose success is only wished for by Krishna, without the latter's actually taking up arms in his behalf, is certain to prevail over all enemies, even if those be the celestials with Indra at their head, while anxiety there is none if they be human. He that wisheth to conquer in battle that foremost of heroes, Vasudeva's son Krishna endued with great energy, wisheth to cross by his two arms alone the great ocean of wide expanse and immeasurable water. He. that wisheth to split by a slap of his palm the high Kailasa mountain, is not able to do the slightest damage to the mountain although his hand only with its nails is sure to wear away. He that would conquer Vasudeva in battle, would, with his two arms, extinguish a blazing fire, stop the Sun and the Moon, and plunder by force the Amrita of the gods,--that Vasudeva, viz., who having mowed down in battle by main force all the royal warriors of the Bhoja race, had carried off on a single car Rukmini of great fame for making her his wife; and by her was afterwards born Pradyumna of high soul. It was this favourite of the gods, who, having speedily smashed the Gandharas and conquered all the sons of Nagnajit, forcibly liberated from confinement king Sudarsana of great energy. It was he that slew king Pandya by striking his breast against his, and moved down the Kalingas in battle Burnt by him, the city of Varanasi remained for many years without e king, incapable of being defeated by others. Ekalavya, the king of the Nishadas, always used to challenge this one to battle; but slain by Krishna he lay dead like the Asura Jambha violently thrashed on a hillock. It was Krishna, who, having Baladeva for his second, slew Ugrasena's wicked son (Kansa), seated in court in the midst of the Vrishnis and the Andhakas, and then gave unto Ugrasena the kingdom. It was Krishna who fought with king Salya, the lord of Saubha, stationed in the skies, fearless in consequence of his powers of illusion; and it was he, who, at the gate of Subha caught with his hands the fierce Sataghni (hurled by Saubha's lord). What mortal is able to bear his might? The Asuras had a city named Pragjyotisha, which was formidable, inaccessible and unbearable. It was there that the mighty Naraka, the son of the Earth, kept the jewelled ear-rings of Aditi, having brought them by force. The very gods, who, fearless of death, assembled together with Sakra at their head were incapable of conquering him. Beholding Kesava's prowess and might, and weapon that is irresistible, and knowing also the object of his

birth, the gods employed him for the destruction of those Asuras. Vasudeva, too, endued with all the divine attributes that ensure success, agreed to undertake that exceedingly difficult task. In the city of Nirmochana that hero slew six thousand Asuras, and cutting into pieces innumerable keen-edged shafts, he slew Mura and hosts of Rakshasas, and then entered that city. It was there, that an encounter took place between the mighty' Naraka and Vishnu of immeasurable strength. Slain by Krishna, Naraka lay lifeless there, like a Karnikara tree uprooted by the wind. Having slain the Earth's son, Naraka, and also Mura, and having recovered those jewelled ear-rings, the learned Krishna of unparalleled prowess came back, adorned with beauty and undying fame. Having witnessed his terrible feats in that battle, the gods then and there blessed him saying, 'Fatigue will never be thine in fights, neither the firmament nor the waters shall stop thy course, nor shall weapons penetrate thy body.' And Krishna, by all this, regarded himself amply rewarded. Immeasurable, and possessed of great might, in Vasudeva ever exist all the virtues. And yet the son of Dhritarashtra seeketh to vanquish that unbearable Vishnu of infinite energy, for that wretch often thinks of imprisoning him. Krishna, however, beareth all this for our sake only. That wretch seeketh to create a sudden disunion between Krishna and myself. How far, however, he is capable of taking away the affection of Krishna from the Pandavas, he will see on the field of battle. Having bowed down unto Santanu's son, and also Drona with his son, and the unrivalled son of Saradwat, I shall fight for regaining our kingdom. The God of justice himself, I am sure, will bring destruction on that sinful man who will fight with the Pandavas. Deceitfully defeated at dice by those wretches, ourselves, of royal birth, had to pass twelve years in great distress in the forest and one long year in a state of concealment. When those Pandavas are still alive, how shall the sons of Dhritarashtra rejoice, possessing rank and affluence? If they vanquish us in fight, aided by the very gods headed by Indra, the then practice of vice would be better than virtue, and surely there would be nothing like righteousness on earth. If man is affected by his acts, if we be superior to Duryodhana, then, I hope that, with Vasudeva as my second, I shall slay Duryodhana, with all his kinsmen. O lord of men, if the act of robbing us of our kingdom be wicked, if these our own good deeds be not fruitless, than beholding both this and that, it seems to me, the overthrow of Duryodhana is certain. Ye Kauravas, ye will see it with your eyes that, if they fight, the sons of Dhritarashtra shall certainly perish. If they act otherwise instead of fighting, then they may live; but in the event of a battle ensuing, none of them will be left alive. Slaying all the sons of Dhritarashtra along with Karna, I shall surely wrest the hole of their kingdom, Do ye, meanwhile, whatever ye think best, and enjoy also your wives and other sweet things of life. There are, with us, many aged Brahmanas, versed in various sciences, of amiable behaviour, well-born, acquainted with the cycle of the years, engaged in the study of astrology, capable of

understanding with certainty the motions of planets and the conjunctions of stars as also of explaining the mysteries of fate, and answering questions relating to the future, acquainted with the signs of the Zodiac, and versed with the occurrences of every hour, who are prophesying the great destruction of the Kurus and the Srinjayas, and the ultimate victory of the Pandavas, so that Yudhishthira, who never made an enemy, already regardeth his objects fulfilled in consequence of the slaughter of his foes. And Janardana also, that lion among the Vrishnis, endued with the knowledge of the invisible future, without doubt, beholdeth all this. And I also, with unerring foresight, myself behold that future, for that foresight of mine, acquired of old, is not obstructed. The sons of Dhritarashtra, if they fight, will not live. My bow, Gandiva, yawneth without being handled; my bow-string trembleth without being stretched; and arrows also, issuing from my quiver's mouth, are again and again seeking to fly. My bright scimitar issueth of itself from its sheath, like a snake quitting its own worn off slough; and on the top of my flag-staff are heard terrific voices,--When shall thy car be yoked, O Kiritin? Innumerable jackals set up hideous howls at night, and Rakshasas frequently alight from the sky; deer and jackals and peacocks, crows and vultures and cranes, and wolves and birds of golden plumage, follow in the rear of my car when my white steeds are yoked unto it. Single-handed I can despatch, with arrowy showers, all warlike kings, to the regions of death. As a blazing fire consumeth a forest in the hot season, so, exhibiting diverse courses, I will hurl those great weapons called Sthur-karna, Pasupata, and Brahma, and all those that Sakra gave me, all of which are endued with fierce impetuosity. And with their aid, setting my heart on the destruction of those monarchs, I will leave no remnant of those that come to the field of battle. I will rest, having done all this. Even this is my chief and decided resolve. Tell them this, O son of Gavalgana. Look at the folly of Duryodhana! O Suta, they that are invincible in battle even if encountered with the aid of the very gods headed by Indra,--even against them that son of Dhritarashtra thinketh of warring! But so let it be even as the aged Bhishma, the son of Santanu, and Kripa, and Drona with his son, and Vidura endued with great wisdom, are saying, 'May the Kauravas all live long!"

5.48.1

वैशंपायन उवाच
समवेतेषु सर्वेषु तेषु राजसु भारत
दुर्योधनमिदं वाक्यं भीष्मः शांतनवोऽब्रवीत्

5.48.2

बृहस्पतिश्चोशना च ब्रह्माणं पर्युपस्थितौ
मरुतश्च सहेन्द्रेण वसवश्च सहाश्विनौ

5.48.3

आदित्याश्चैव साध्याश्च ये च सप्तर्षयो दिवि
विश्वावसुश्च गन्धर्वः शुभाश्चाप्सरसां गणाः

5.48.4

नमस्कृत्वोपजग्मुस्ते लोकवृद्धं पितामहम्
परिवार्य च विश्वेशं पर्यासत दिवौकसः

5.48.5

तेषां मनश्च तेजश्चाप्याददानौ दिवौकसाम्
पूर्वदेवौ व्यतिक्रान्तौ नरनारायणावृषी

5.48.6

बृहस्पतिश्च पप्रच्छ ब्राह्मणं काविमाविति
भवन्तं नोपतिष्ठेते तौ नः शंस पितामह

5.48.7

ब्रह्मोवाच
यावेतौ पृथिवीं द्यां च भासयन्तौ तपस्विनौ
ज्वलन्तौ रोचमानौ च व्याप्यातीतौ महाबलौ

5.48.8

नरनारायणावेतौ लोकाल्लोकं समास्थितौ
ऊर्जितौ स्वेन तपसा महासत्त्वपराक्रमौ

5.48.9

एतौ हि कर्मणा लोकान्नन्दयामासतुर्ध्रुवौ
असुराणामभावाय देवगन्धर्वपूजितौ

5.48.10

वैशंपायन उवाच
जगाम शक्रस्तच्छ्रुत्वा यत्र तौ तेपतुस्तपः
सार्धं देवगणैः सर्वैर्बृहस्पतिपुरोगमैः

5.48.11

तदा देवासुरे घोरे भये जाते दिवौकसाम्
अयाचत महात्मानौ नरनारायणौ वरम्

5.48.12

तावब्रूतां वृणीष्वेति तदा भरतसत्तम
अथैतावब्रवीच्छक्रः साह्यं नः क्रियतामिति

5.48.13

ततस्तौ शक्रमब्रूतां करिष्यावो यदिच्छसि
ताभ्यां च सहितः शक्रो विजिग्ये दैत्यदानवान्

5.48.14

नर इन्द्रस्य संग्रामे हत्वा शत्रून्परंतपः
पौलोमान्कालखञ्जांश्च सहस्राणि शतानि च

5.48.15

एष भ्रान्ते रथे तिष्ठन्भल्लेनापहरच्छिरः
जम्भस्य ग्रसमानस्य यज्ञमर्जुन आहवे

5.48.16

एष पारे समुद्रस्य हिरण्यपुरमारुजत्
हत्वा षष्टिसहस्राणि निवातकवचान्रणे

5.48.17

एष देवान्सहेन्द्रेण जित्वा परपुरंजयः
अतर्पयन्महाबाहुरर्जुनो जातवेदसम्
नारायणस्तथैवात्र भूयसोऽन्याञ्जघान ह

5.48.18

एवमेतौ महावीर्यौ तौ पश्यत समागतौ
वासुदेवार्जुनौ वीरौ समवेतौ महारथौ

5.48.19

नरनारायणौ देवौ पूर्वदेवाविति श्रुतिः
अजेयौ मानुषे लोके सेन्द्रैरपि सुरासुरैः

5.48.20

एष नारायणः कृष्णः फल्गुनस्तु नरः स्मृतः
नारायणो नरश्चैव सत्त्वमेकं द्विधाकृतम्

5.48.21

एतौ हि कर्मणा लोकानश्नुवातेऽक्षयान्ध्रुवान्
तत्र तत्रैव जायेते युद्धकाले पुनः पुनः

5.48.22

तस्मात्कर्मैव कर्तव्यमिति होवाच नारदः
एतद्धि सर्वमाचष्ट वृष्णिचक्रस्य वेदवित्

5.48.23

शङ्खचक्रगदाहस्तं यदा द्रक्ष्यसि केशवम्
पर्याददानं चास्त्राणि भीमधन्वानमर्जुनम्

5.48.24

सनातनौ महात्मानौ कृष्णावेकरथे स्थितौ
दुर्योधन तदा तात स्मर्तासि वचनं मम

5.48.25

नो चेदयमभावः स्यात्कुरूणां प्रत्युपस्थितः
अर्थाच्च तात धर्माच्च तव बुद्धिरुपप्लुता

5.48.26

न चेद्ग्रहीष्यसे वाक्यं श्रोतासि सुबहून्हतान्
तवैव हि मतं सर्वे कुरवः पर्युपासते

5.48.27

त्रयाणामेव च मतं तत्त्वमेकोऽनुमन्यसे
रामेण चैव शप्तस्य कर्णस्य भरतर्षभ

5.48.28

दुर्जातेः सूतपुत्रस्य शकुनेः सौबलस्य च
तथा क्षुद्रस्य पापस्य भ्रातुर्दुःशासनस्य च

5.48.29

कर्ण उवाच
नैवमायुष्मता वाच्यं यन्मामात्थ पितामह
क्षत्रधर्मे स्थितो ह्यस्मि स्वधर्मादनपेयिवान्

5.48.30

किं चान्यन्मयि दुर्वृत्तं येन मां परिगर्हसे
न हि मे वृजिनं किंचिद्धार्तराष्ट्रा विदुः क्वचित्

5.48.31

राज्ञो हि धृतराष्ट्रस्य सर्वं कार्यं प्रियं मया
तथा दुर्योधनस्यापि स हि राज्ये समाहितः

5.48.32

वैशंपायन उवाच
कर्णस्य तु वचः श्रुत्वा भीष्मः शांतनवः पुनः
धृतराष्ट्रं महाराजमाभाष्येदं वचोऽब्रवीत्

5.48.33

यदयं कत्थते नित्यं हन्ताहं पाण्डवानिति
नायं कलापि संपूर्णा पाण्डवानां महात्मनाम्

5.48.34

अनयो योऽयमागन्ता पुत्राणां ते दुरात्मनाम्
तदस्य कर्म जानीहि सूतपुत्रस्य दुर्मतेः

5.48.35

एनमाश्रित्य पुत्रस्ते मन्दबुद्धिः सुयोधनः
अवमन्यत तान्वीरान्देवपुत्रानरिंदमान्

5.48.36

किं चाप्यनेन तत्कर्म कृतं पूर्वं सुदुष्करम्
तैर्यथा पाण्डवैः सर्वैरेकैकेन कृतं पुरा

5.48.37

दृष्ट्वा विराटनगरे भ्रातरं निहतं प्रियम्
धनंजयेन विक्रम्य किमनेन तदा कृतम्

5.48.38

सहितान्हि कुरून्सर्वानभियातो धनंजयः
प्रमथ्य चाच्छिनद्गावः किमयं प्रोषितस्तदा

5.48.39

गन्धर्वैर्घोषयात्रायां ह्रियते यत्सुतस्तव
क्व तदा सूतपुत्रोऽभूद्य इदानीं वृषायते

5.48.40

ननु तत्रापि पार्थेन भीमेन च महात्मना
यमाभ्यामेव चागम्य गन्धर्वास्ते पराजिताः

5.48.41

एतान्यस्य मृषोक्तानि बहूनि भरतर्षभ
विकत्थनस्य भद्रं ते सदा धर्मार्थलोपिनः

5.48.42

भीष्मस्य तु वचः श्रुत्वा भारद्वाजो महामनाः
धृतराष्ट्रमुवाचेदं राजमध्येऽभिपूजयन्

5.48.43

यदाह भरतश्रेष्ठो भीष्मस्तत्क्रियतां नृप
न काममर्थलिप्सूनां वचनं कर्तुमर्हसि

5.48.44

पुरा युद्धात्साधु मन्ये पाण्डवैः सह संगमम्
यद्वाक्यमर्जुनेनोक्तं संजयेन निवेदितम्

5.48.45

सर्वं तदभिजानामि करिष्यति च पाण्डवः
न ह्यस्य त्रिषु लोकेषु सदृशोऽस्ति धनुर्धरः

5.48.46

अनादृत्य तु तद्वाक्यमर्थवद्द्रोणभीष्मयोः
ततः स संजयं राजा पर्यपृच्छत पाण्डवम्

5.48.47

तदैव कुरवः सर्वे निराशा जीवितेऽभवन्
भीष्मद्रोणौ यदा राजा न सम्यगनुभाषते

Translation — Kisari Mohan Ganguli

"Vaisampayana said, 'In the midst, O Bharata, of all those assembled kings, Bhishma, the son of Santanu, then said these words unto Duryodhana, 'Once on a time, Vrihaspati and Sakra went to Brahma. The Maruts also with Indra, the Vasus with Agni, the Adityas, the

[paragraph continues] Sadhyas, the seven celestial Rishis, the Gandharvas, Viswavasu, and the beautiful tribes of the Apsaras, all approached the ancient Grandsire. And having bowed down unto the Lord of the universe, all those dwellers of heaven sat around him. Just then, the two ancient deities, the Rishis Nara and Narayana, as if drawing unto themselves by their own energy the minds and energies of all who were present there, left the place.' Thereupon, Vrihaspati asked Brahma, saying,--Who are these two that leave the place without worshipping thee? Tell us, O Grandsire, who are they? Thus asked, Brahma said, 'These two, endued with ascetic merit, blazing with effulgence and beauty, illuminating both the earth and the heaven, possessed of great might, and pervading and surpassing all, are Nara and Narayana, dwelling now in the region of Brahman having arrived from the other world. Endued with great might and prowess, they shine in consequence of their own asceticism. By their acts they always contribute to the joy of the world. Worshipped by the gods and the Gandharvas, they exist only for the destruction of Asuras.'

"Bhishma continued, 'Having heard these words, Sakra went to the spot where those two were practising ascetic austerities, accompanied by all the celestials and having Vrihaspati at their head. At that time, the dwellers of heaven had been very much alarmed in consequence of a war raging between themselves and the Asuras. And Indra asked that illustrious couple to grant him a boon. Thus solicited, O best of the Bharata race, those two said,--Name thou the boon.--Upon this Sakra said unto them,--Give us your aid.--They then said unto Sakra,--We will do what thou wishest. And then it was with their aid that Sakra subsequently vanquished the Daityas and the Danavas. The chastiser of foes, Nara, slew in battle hundreds and thousands of Indra's foes among the Paulomas and the Kalakhanjas. It was this Arjuna, who, riding on a whirling car, severed in battle, with a broad-headed arrow, the head of the Asura Jambha while the latter was about to swallow him. It was he who afflicted (the Daitya city of Hiranyapura) on the other side of the ocean, having vanquished in battle sixty thousands of Nivatakavachas. It was this conqueror of hostile towns, this Arjuna of mighty arms, that gratified Agni, having vanquished the very gods with Indra at their head. And Narayana also hath, in this world, destroyed in the same way numberless other Daityas and Danavas. Even such are those two of mighty energy that are now seen united with each other. It hath been heard by us that the two heroic and mighty car-warriors, Vasudeva and Arjuna, that are now united with each other, are those same ancient gods, the divine Nara and Narayana. Amongst all on earth they are incapable of being vanquished by the Asuras and the gods headed by Indra himself. That Narayana is Krishna, and that Nara is Falguna. Indeed, they are one Soul born in twain. These two, by their acts, enjoy numerous eternal and inexhaustible regions, and are repeatedly born in those worlds when destructive wars are necessary. For this reason their

mission is to fight. Just this is what Narada, conversant with the Vedas, had said unto the Vrishnis. When thou, O Duryodhana, wilt see Kesava with conch-shell and discus, and mace in hand, and that terrible wielder of the bow, Arjuna, armed with weapons, when thou wilt behold those eternal and illustrious ones, the two Krishnas seated on the same car, then wilt thou, O child, remember these my words. Why should not such danger threaten the Kurus when thy intellect, O child, hath fallen off from both profit and virtue? If thou heedest not my words, thou shalt then have to hear of the slaughter of many, for all the Kauravas accept thy opinion. Thou art alone in holding as true the opinion, O bull of the Bharata race, only three persons, viz., Karna, a low-born Suta's son cursed by Rama, Sakuni, the son of Suvala, and thy mean and sinful brother Dussasana.'

'Karna said. 'It behoveth thee not, O blessed grandsire, to use such words towards me, for I have adopted the duties of the Kshatriya order without falling off from those of my own. Besides, what wickedness is there in me? I have no sin known to any one of Dhritarashtra's people. I have never done any injury to Dhritarashtra's son; on the other hand, I will slay all the Pandavas in battle. How can they that are wise make peace again with those that have before been injured? It is always my duty to do all that is agreeable to king Dhritarashtra, and especially to Duryodhana, for he is in possession of the kingdom.'

"Vaisampayana continued, 'Having listened to these words of Karna, Bhishma the son of Santanu, addressing king Dhritarashtra, again said, 'Although this one often boasteth saying,--I shall slay the Pandavas,--yet he is not equal to even a sixteenth part of high-souled Pandavas. Know that the great calamity that is about to overtake thy sons of wicked souls, is the act of this wretched son of a Suta! Relying upon him, thy foolish son Suyodhana hath insulted those heroes of celestial descent, those chastiser of all foes. What, however, is that difficult feat achieved by this wretch before that is equal to any of those achieved of old by every one of the Pandavas? Beholding in the city of Virata his beloved brother slain by Dhananjaya who displayed such prowess, what did this one then do? When Dhananjaya, rushing against all the assembled Kurus, crushed them and took away their robes, was this one not there then? When thy son was being led away as a captive by the Gandharvas on the occasion of the tale of the cattle, where was this son of a Suta then who now belloweth like a bull? Even there, it was Bhima, and the illustrious Partha, and the twins, that encountered the Gandharvas and vanquished them. Ever beautiful, and always unmindful of both virtue and profit, these, O bull of the Bharata race, are the many false things, blessed be thou, that this one uttereth.'

'Having heard these words of Bhishma, the high-souled son of Bharadwaja, having paid due homage unto Dhritarashtra and the assembled kings, spoke unto him these words, 'Do that, O king, which the best of the Bharatas, Bhishma, hath said. It behoveth thee not to act

according to the words of those that are covetous of wealth. Peace with the Pandavas, before the war breaks out, seems to be the best. Everything said by Arjuna and repeated here by Sanjaya, will, I know, be accomplished by that son of Pandu, for there is no bowman equal unto him in the three world!' Without regarding, however, these words spoken by both Drona and Bhishma, the king again asked Sanjaya about the Pandavas. From that moment, when the king returned not a proper answer to Bhishma and Drona, the Kauravas gave up all hopes of life.'"

5.49.1

धृतराष्ट्र उवाच
किमसौ पाण्डवो राजा धर्मपुत्रोऽभ्यभाषत
श्रुत्वेमा बहुलाः सेनाः प्रत्यर्थेन समागताः

5.49.2

किमिच्छत्यभिसंरम्भाद्योत्स्यमानो युधिष्ठिरः
कस्य स्विद्भ्रातृपुत्राणां चिन्तासु मुखमीक्षते

5.49.3

के स्विदेनं वारयन्ति शाम्य युध्येति वा पुनः
निकृत्या कोपितं मन्दैर्धर्मज्ञं धर्मचारिणम्

5.49.4

संजय उवाच
राज्ञो मुखमुदीक्षन्ते पाञ्चालाः पाण्डवैः सह
युधिष्ठिरस्य भद्रं ते स सर्वाननुशास्ति च

5.49.5

पृथग्भूताः पाण्डवानां पाञ्चालानां रथव्रजाः
आयान्तमभिनन्दन्ति कुन्तीपुत्रं युधिष्ठिरम्

5.49.6

तमः सूर्यमिवोद्यन्तं कौन्तेयं दीप्ततेजसम्
पाञ्चालाः प्रतिनन्दन्ति तेजोराशिमिवोद्यतम्

5.49.7

आ गोपालाविपालेभ्यो नन्दमानं युधिष्ठिरम्
पाञ्चालाः केकया मत्स्याः प्रतिनन्दन्ति पाण्डवम्

5.49.8

ब्राह्मण्यो राजपुत्र्यश्च विशां दुहितरश्च याः
क्रीडन्त्योऽभिसमायान्ति पार्थं संनद्धमीक्षितुम्

5.49.9

धृतराष्ट्र उवाच
संजयाचक्ष्व केनास्मान्पाण्डवा अभ्ययुञ्जत
धृष्टद्युम्नेन सेनान्या सोमकाः किंबला इव

5.49.10

वैशंपायन उवाच
गावल्गणिस्तु तत्पृष्टः सभायां कुरुसंसदि
निःश्वस्य सुभृशं दीर्घं मुहुः संचिन्तयन्निव
तत्रानिमित्ततो दैवात्सूतं कश्मलमाविशत्

5.49.11

तदाचचक्षे पुरुषः सभायां राजसंसदि
संजयोऽयं महाराज मूर्च्छितः पतितो भुवि
वाचं न सृजते कांचिद्धीनप्रज्ञोऽल्पचेतनः

5.49.12

धृतराष्ट्र उवाच
अपश्यत्संजयो नूनं कुन्तीपुत्रान्महारथान्
तैरस्य पुरुषव्याघ्रैर्भृशमुद्वेजितं मनः

5.49.13

वैशंपायन उवाच
संजयश्चेतनां लब्ध्वा प्रत्याश्वस्येदमब्रवीत्
धृतराष्ट्रं महाराज सभायां कुरुसंसदि

5.49.14

दृष्टवानस्मि राजेन्द्र कुन्तीपुत्रान्महारथान्
मत्स्यराजगृहावासादवरोधेन कर्शितान्
शृणु यैर्हि महाराज पाण्डवा अभ्ययुञ्जत

5.49.15

यो नैव रोषान्न भयान्न कामान्नार्थकारणात्
न हेतुवादाद्धर्मात्मा सत्यं जह्यात्कथंचन

5.49.16

यः प्रमाणं महाराज धर्मे धर्मभृतां वरः
अजातशत्रुणा तेन पाण्डवा अभ्ययुञ्जत

5.49.17

यस्य बाहुबले तुल्यः पृथिव्यां नास्ति कश्चन
यो वै सर्वान्महीपालान्वशे चक्रे धनुर्धरः
तेन वो भीमसेनेन पाण्डवा अभ्ययुञ्जत

5.49.18

निःसृतानां जतुगृहाद्धिडिम्बात्पुरुषादकात्
य एषामभवद्द्वीपः कुन्तीपुत्रो वृकोदरः

5.49.19

याज्ञसेनीमथो यत्र सिन्धुराजोऽपकृष्टवान्
तत्रैषामभवद्द्वीपः कुन्तीपुत्रो वृकोदरः

5.49.20

यश्च तान्संगतान्सर्वान्पाण्डवान्वारणावते
दह्यतो मोचयामास तेन वस्तेऽभ्ययुञ्जत

5.49.21

कृष्णायाश्चरता प्रीतिं येन क्रोधवशा हताः
प्रविश्य विषमं घोरं पर्वतं गन्धमादनम्

5.49.22

यस्य नागायुतं वीर्यं भुजयोः सारमर्पितम्
तेन वो भीमसेनेन पाण्डवा अभ्ययुञ्जत

5.49.23

कृष्णद्वितीयो विक्रम्य तुष्ट्यर्थं जातवेदसः
अजयद्यः पुरा वीरो युध्यमानं पुरंदरम्

5.49.24

यः स साक्षान्महादेवं गिरिशं शूलपाणिनम्
तोषयामास युद्धेन देवदेवमुमापतिम्

5.49.25

यश्च सर्वान्वशे चक्रे लोकपालान्धनुर्धरः
तेन वो विजयेनाजौ पाण्डवा अभ्ययुञ्जत

5.49.26

यः प्रतीचीं दिशं चक्रे वशे म्लेच्छगणायुताम्
स तत्र नकुलो योद्धा चित्रयोधी व्यवस्थितः

5.49.27

तेन वो दर्शनीयेन वीरेणातिधनुर्भृता
माद्रीपुत्रेण कौरव्य पाण्डवा अभ्ययुञ्जत

5.49.28

यः काशीनङ्गमगधान्कलिङ्गांश्च युधाजयत्
तेन वः सहदेवेन पाण्डवा अभ्ययुञ्जत

5.49.29

यस्य वीर्येण सदृशाश्चत्वारो भुवि मानवाः
अश्वत्थामा धृष्टकेतुः प्रद्युम्नो रुक्मिरेव च

5.49.30

तेन वः सहदेवेन पाण्डवा अभ्ययुञ्जत
यवीयसा नृवीरेण माद्रीनन्दिकरेण च

5.49.31

तपश्चचार या घोरं काशिकन्या पुरा सती
भीष्मस्य वधमिच्छन्ती प्रेत्यापि भरतर्षभ

5.49.32

पाञ्चालस्य सुता जज्ञे दैवाच्च स पुनः पुमान्
स्त्रीपुंसोः पुरुषव्याघ्र यः स वेद गुणागुणान्

5.49.33

यः कलिङ्गान्समापेदे पाञ्चालो युद्धदुर्मदः
शिखण्डिना वः कुरवः कृतास्त्रेणाभ्ययुञ्जत

5.49.34

यां यक्षः पुरुषं चक्रे भीष्मस्य निधने किल
महेष्वासेन रौद्रेण पाण्डवा अभ्ययुञ्जत

5.49.35

महेष्वासा राजपुत्रा भ्रातरः पञ्च केकयाः
सुमृष्टकवचाः शूरास्तैश्च वस्तेऽभ्ययुञ्जत

5.49.36

यो दीर्घबाहुः क्षिप्रास्त्रो धृतिमान्सत्यविक्रमः
तेन वो वृष्णिवीरेण युयुधानेन संगरः

5.49.37

य आसीच्छरणं काले पाण्डवानां महात्मनाम्
रणे तेन विराटेन पाण्डवा अभ्ययुञ्जत

5.49.38

यः स काशिपती राजा वाराणस्यां महारथः
स तेषामभवद्योद्धा तेन वस्तेऽभ्ययुञ्जत

5.49.39

शिशुभिर्दुर्जयैः संख्ये द्रौपदेयैर्महात्मभिः
आशीविषसमस्पर्शैः पाण्डवा अभ्ययुञ्जत

5.49.40

यः कृष्णसदृशो वीर्ये युधिष्ठिरसमो दमे
तेनाभिमन्युना संख्ये पाण्डवा अभ्ययुञ्जत

5.49.41

यश्चैवाप्रतिमो वीर्ये धृष्टकेतुर्महायशाः
दुःसहः समरे क्रुद्धः शैशुपालिर्महारथः
तेन वश्चेदिराजेन पाण्डवा अभ्ययुञ्जत

5.49.42

यः संश्रयः पाण्डवानां देवानामिव वासवः
तेन वो वासुदेवेन पाण्डवा अभ्ययुञ्जत

5.49.43

तथा चेदिपतेर्भ्राता शरभो भरतर्षभ
करकर्षेण सहितस्ताभ्यां वस्तेऽभ्ययुञ्जत

5.49.44

जारासंधिः सहदेवो जयत्सेनश्च तावुभौ
द्रुपदश्च महातेजा बलेन महता वृतः
त्यक्तात्मा पाण्डवार्थाय योत्स्यमानो व्यवस्थितः

5.49.45

एते चान्ये च बहवः प्राच्योदीच्या महीक्षितः
शतशो यानपाश्रित्य धर्मराजो व्यवस्थितः

Translation — Kisari Mohan Ganguli

"Dhritarashtra said, 'What did that Pandava king, the son of Dharma, say, O Sanjaya, after hearing that a large force hath been assembled here for gladdening us? How also is Yudhishthira acting, in view of the coming strife, O Suta, who amongst his brothers and sons are looking up to his face, desirous of receiving his orders? Provoked as he is by the deceptions of my wicked sons, who, again, are dissuading that king of virtuous behaviour and conversant with virtue, saying,--Have peace?'

"Sanjaya said, 'All the Panchalas, along with the other sons of Pandu, are looking up to Yudhishthira's face, blessed be thou, and he too is restraining them all. Multitudes of cars belonging to the Pandavas and the Panchalas are coming in separate bodies for gladdening Yudhishthira, the son of Kunti, ready to march to the field of battle. As the sky brightens up at the advent of the rising sun, so the Panchalas are rejoicing at their union with Kunti's son of blazing splendour, risen like a flood of light. The Panchalas, the Kekayas, and the Matsyas, along with the very herdsmen that attend on their kine and sheep, are rejoicing and gladdening Yudhishthira, the son of Pandu. Brahmana and Kshatriya girls and the very daughters of the Vaisyas, in large number, are coming in playful mood for beholding Partha accounted in coat of mail.'

"Dhritarashtra said, 'Tell us, O Sanjaya, of the forces of Dhrishtadyumna, as also of the Somakas, and of all others, with which the Pandavas intend to fight with us.'

"Vaisampayana continued, 'Thus interrogated, in the midst of the Kurus and in their very hall, the son of Gavalgana' became thoughtful for a moment and seemed to draw repeatedly deep and long sights; and suddenly he fell down in a swoon without any apparent reason. Then in that assembly of kings, Vidura said loudly, 'Sanjaya, O great king, hath fallen down on the ground senseless, and cannot utter a word, bereft of sense and his intellect clouded.'

"Dhritarashtra said, 'Without doubt, Sanjaya, having seen those mighty car-warriors, the sons of Kunti, hath his mind filled with great anxiety in consequence of those tigers among men.'

"Vaisampayana continued, 'Having recovered consciousness, and being comforted, Sanjaya addressed king Dhritarashtra in the midst of that concourse of Kurus in that hall, saying, 'Indeed, O king of kings, I saw those great warriors, the sons of Kunti, thinned in body, in consequence of the restraint in which they had lived in the place of the king of the Matsyas. Hear, O King, with whom the Pandavas will contend against you. With that hero Dhrishtadyumna as their ally, they will fight against you. With that personage of virtuous soul, who never forsaketh truth through anger or fear, temptation, or for the sake of wealth, of disputation; and who is, O King, a very authority in matters of religion, himself being the best of those that practise virtue;--with him, who hath never made an enemy, the sons of Pandu will fight against you.' He unto whom no one on earth is equal in might of arms, and who, wielding his bow had brought all kings under subjection, and who, vanquishing of old all the people of Kasi and Anga and Magadha, as also the Kalingas;--with that Bhimasena will the sons of Pandu fight against, you. Indeed, he through whose might the four sons of Pandu quickly could alight on the earth, having issued forth from the (burning) house of lac that son of Kunti, Vrikodara, who became the means of their rescue from the cannibal Hidimva; that son of Kunti, Vrikodara, who became their refuge when the daughter of Yajnasena was being carried away by Jayadratha; indeed, with that Bhima. who rescued the assembled Pandavas from the conflagration at Varanavata; even with him (as their ally) will they fight against you. He, who for the gratification of Krishna slew the Krodhavasas, having penetrated the rugged and terrible mountains of Gandhamadana, he to whose arms hath been imparted the might of ten thousand elephants; with that Bhimasena (as their ally) the Pandavas will fight against you. That hero, who, for the gratification of Agni, with Krishna only for his second, bravely vanquished of yore Purandara in fight; he who gratified by combat that God of gods, the trident-bearing lord of Uma--Mahadeva himself having the mountains for his abode; that foremost of warriors who subjugated all the kings of the earth--with that Vijaya (as their ally) the Pandavas will encounter you in battle. That wonderful warrior Nakula, who vanquished the whole of the western world teeming with Mlechchas, is present in the Pandava camp. With that handsome hero, that unrivalled bowman, that son of Madri, O Kauravya, the Pandavas will fight against you. He who vanquished in battle the warriors of Kasi, Anga, and Kalinga,--with that Sahadeva will the Pandavas encounter you in battle. He, who in energy hath for his equals only four men on earth, viz., Aswatthaman and Dhrishtaketu and Rukmi and Pradyumna,--with that Sahadeva, youngest in years, that hero among men, that gladdener of Madri's heart, with him, O King, will you have a destructive battle. She, who,

while living of yore as the daughter of the king of Kasi, had practised the austerest penances; she, who, O bull of the Bharata race, desiring even in a subsequent life to compass the destruction of Bhishma, took her birth as the daughter of Panchala, and accidentally became afterwards a male; who, O tiger among men, is conversant with the merits and demerits of both sexes; that invincible prince of the Panchala who encountered the Kalingas in battle, with what Sikhandin skilled in every weapon, will the Pandavas fight against you. She whom a Yaksha for Bhishma's destruction metamorphosed into a male, with that formidable bowman will the Pandavas fight against you. With those mighty bowmen, all, brothers those five Kekaya princes, with those heroes clad in mail will the Pandavas fight against you. With that warrior of long arms: endued with great activity in the use of weapons, possessed of intelligence and prowess incapable of being baffled, with that Yuyudhana, the lion of the Vrishni race, will you have to fight. He, who had been the refuge of the high-souled Pandavas for a time, with that Virata, will ye have an encounter in battle. The lord of Kasi, that mighty car-warrior who ruleth in Varanasi hath become an ally of theirs; with him the Pandavas will fight against you. The high-souled sons of Draupadi, tender in years but invincible in battle, and unapproachable like snakes of virulent poison, with them, will the Pandavas fight against you. He, that in energy is like unto Krishna and in self-restraint unto Yudhishthira, with that Abhimanyu, will the Pandavas fight against you. That war-like son of Sisupala, Dhrishtaketu of great fame, who in energy is beyond comparison and who when angry is incapable of being withstood in battle, with that king of the Chedis who has joined the Pandavas at the head of an Akshauhini of his own, will the sons of Pandu fight against you. He that is the refuge of the Pandavas, even as Vasava is of the celestials, with that Vasudeva, the Pandavas will fight against you. He also, O bull of Bharata race, Sarabha the brother of the king of the Chedis, who again is united with Karakarsa, with both these, the Pandavas will fight against you. Sahadeva, the son of Jarasandha, and Jayatsena, both unrivalled heroes in battle, are resolved upon fighting for the Pandavas. And Drupada too, possessed of great might, and followed by a large force, and reckless of his life, is resolved to fight for the Pandavas. Relying upon these and other kings by hundreds, of both the eastern and northern countries, king Yudhishthira the just, is prepared for battle.'"

5.50.1

धृतराष्ट्र उवाच
सर्व एते महोत्साहा ये त्वया परिकीर्तिताः
एकतस्त्वेव ते सर्वे समेता भीम एकतः

5.50.2

भीमसेनाद्धि मे भूयो भयं संजायते महत्
क्रुद्धादमर्षणात्तात व्याघ्रादिव महारुरोः

5.50.3

जागर्मि रात्रयः सर्वा दीर्घमुष्णं च निःश्वसन्
भीतो वृकोदरात्तात सिंहात्पशुरिवाबलः

5.50.4

न हि तस्य महाबाहोः शक्रप्रतिमतेजसः
सैन्येऽस्मिन्प्रतिपश्यामि य एनं विषहेद्युधि

5.50.5

अमर्षणश्च कौन्तेयो दृढवैरश्च पाण्डवः
अनर्महासी सोन्मादस्तिर्यक्प्रेक्षी महास्वनः

5.50.6

महावेगो महोत्साहो महाबाहुर्महाबलः
मन्दानां मम पुत्राणां युद्धेनान्तं करिष्यति

5.50.7

ऊरुग्राहगृहीतानां गदां बिभ्रद्वृकोदरः
कुरूणामृषभो युद्धे दण्डपाणिरिवान्तकः

5.50.8

शैक्यायसमयीं घोरां गदां काञ्चनभूषिताम्
मनसाहं प्रपश्यामि ब्रह्मदण्डमिवोद्यतम्

5.50.9

यथा रुरूणां यूथेषु सिंहो जातबलश्चरेत्
मामकेषु तथा भीमो बलेषु विचरिष्यति

5.50.10

सर्वेषां मम पुत्राणां स एकः क्रूरविक्रमः
बह्वाशी विप्रतीपश्च बाल्येऽपि रभसः सदा

5.50.11

उद्वेपते मे हृदयं यदा दुर्योधनादयः
बाल्येऽपि तेन युध्यन्तो वारणेनेव मर्दिताः

5.50.12

तस्य वीर्येण संक्लिष्टा नित्यमेव सुता मम
स एव हेतुर्भेदस्य भीमो भीमपराक्रमः

5.50.13

ग्रसमानमनीकानि नरवारणवाजिनाम्
पश्यामीवाग्रतो भीमं क्रोधमूर्छितमाहवे

5.50.14

अस्त्रे द्रोणार्जुनसमं वायुवेगसमं जवे
संजयाचक्ष्व मे शूरं भीमसेनममर्षणम्

5.50.15

अतिलाभं तु मन्येऽहं यत्तेन रिपुघातिना
तदैव न हताः सर्वे मम पुत्रा मनस्विना

5.50.16

येन भीमबला यक्षा राक्षसाश्च समाहताः
कथं तस्य रणे वेगं मानुषः प्रसहिष्यति