10. Book 06 · Bhīṣma Parva — The Book of Bhīṣma (part 1 of 2)

6.1.1

जनमेजय उवाच
कथं युयुधिरे वीराः कुरुपाण्डवसोमकाः
पार्थिवाश्च महाभागा नानादेशसमागताः

6.1.2

वैशंपायन उवाच
यथा युयुधिरे वीराः कुरुपाण्डवसोमकाः
कुरुक्षेत्रे तपःक्षेत्रे शृणु तत्पृथिवीपते

6.1.3

अवतीर्य कुरुक्षेत्रं पाण्डवाः सहसोमकाः
कौरवानभ्यवर्तन्त जिगीषन्तो महाबलाः

6.1.4

वेदाध्ययनसंपन्नाः सर्वे युद्धाभिनन्दिनः
आशंसन्तो जयं युद्धे वधं वाभिमुखा रणे

6.1.5

अभियाय च दुर्धर्षां धार्तराष्ट्रस्य वाहिनीम्
प्राङ्मुखाः पश्चिमे भागे न्यविशन्त ससैनिकाः

6.1.6

समन्तपञ्चकाद्बाह्यं शिबिराणि सहस्रशः
कारयामास विधिवत्कुन्तीपुत्रो युधिष्ठिरः

6.1.7

शून्येव पृथिवी सर्वा बालवृद्धावशेषिता
निरश्वपुरुषा चासीद्रथकुञ्जरवर्जिता

6.1.8

यावत्तपति सूर्यो हि जम्बूद्वीपस्य मण्डलम्
तावदेव समावृत्तं बलं पार्थिवसत्तम

6.1.9

एकस्थाः सर्ववर्णास्ते मण्डलं बहुयोजनम्
पर्याक्रामन्त देशांश्च नदीः शैलान्वनानि च

6.1.10

तेषां युधिष्ठिरो राजा सर्वेषां पुरुषर्षभ
आदिदेश सवाहानां भक्ष्यभोज्यमनुत्तमम्

6.1.11

संज्ञाश्च विविधास्तास्तास्तेषां चक्रे युधिष्ठिरः
एवंवादी वेदितव्यः पाण्डवेयोऽयमित्युत

6.1.12

अभिज्ञानानि सर्वेषां संज्ञाश्चाभरणानि च
योजयामास कौरव्यो युद्धकाल उपस्थिते

6.1.13

दृष्ट्वा ध्वजाग्रं पार्थानां धार्तराष्ट्रो महामनाः
सह सर्वैर्महीपालैः प्रत्यव्यूहत पाण्डवान्

6.1.14

पाण्डुरेणातपत्रेण ध्रियमाणेन मूर्धनि
मध्ये नागसहस्रस्य भ्रातृभिः परिवारितम्

6.1.15

दृष्ट्वा दुर्योधनं हृष्टाः सर्वे पाण्डवसैनिकाः
दध्मुः सर्वे महाशङ्खान्भेरीर्जघ्नुः सहस्रशः

6.1.16

ततः प्रहृष्टां स्वां सेनामभिवीक्ष्याथ पाण्डवाः
बभूवुर्हृष्टमनसो वासुदेवश्च वीर्यवान्

6.1.17

ततो योधान्हर्षयन्तौ वासुदेवधनंजयौ
दध्मतुः पुरुषव्याघ्रौ दिव्यौ शङ्खौ रथे स्थितौ

6.1.18

पाञ्चजन्यस्य निर्घोषं देवदत्तस्य चोभयोः
श्रुत्वा सवाहना योधाः शकृन्मूत्रं प्रसुस्रुवुः

6.1.19

यथा सिंहस्य नदतः स्वनं श्रुत्वेतरे मृगाः
त्रसेयुस्तद्वदेवासीद्धार्तराष्ट्रबलं तदा

6.1.20

उदतिष्ठद्रजो भौमं न प्राज्ञायत किंचन
अन्तर्धीयत चादित्यः सैन्येन रजसावृतः

6.1.21

ववर्ष चात्र पर्जन्यो मांसशोणितवृष्टिमान्
व्युक्षन्सर्वाण्यनीकानि तदद्भुतमिवाभवत्

6.1.22

वायुस्ततः प्रादुरभून्नीचैः शर्करकर्षणः
विनिघ्नंस्तान्यनीकानि विधमंश्चैव तद्रजः

6.1.23

उभे सेने तदा राजन्युद्धाय मुदिते भृशम्
कुरुक्षेत्रे स्थिते यत्ते सागरक्षुभितोपमे

6.1.24

तयोस्तु सेनयोरासीदद्भुतः स समागमः
युगान्ते समनुप्राप्ते द्वयोः सागरयोरिव

6.1.25

शून्यासीत्पृथिवी सर्वा बालवृद्धावशेषिता
तेन सेनासमूहेन समानीतेन कौरवैः

6.1.26

ततस्ते समयं चक्रुः कुरुपाण्डवसोमकाः
धर्मांश्च स्थापयामासुर्युद्धानां भरतर्षभ

6.1.27

निवृत्ते चैव नो युद्धे प्रीतिश्च स्यात्परस्परम्
यथापुरं यथायोगं न च स्याच्छलनं पुनः

6.1.28

वाचा युद्धे प्रवृत्ते नो वाचैव प्रतियोधनम्
निष्क्रान्तः पृतनामध्यान्न हन्तव्यः कथंचन

6.1.29

रथी च रथिना योध्यो गजेन गजधूर्गतः
अश्वेनाश्वी पदातिश्च पदातेनैव भारत

6.1.30

यथायोगं यथावीर्यं यथोत्साहं यथावयः
समाभाष्य प्रहर्तव्यं न विश्वस्ते न विह्वले

6.1.31

परेण सह संयुक्तः प्रमत्तो विमुखस्तथा
क्षीणशस्त्रो विवर्मा च न हन्तव्यः कथंचन

6.1.32

न सूतेषु न धुर्येषु न च शस्त्रोपनायिषु
न भेरीशङ्खवादेषु प्रहर्तव्यं कथंचन

6.1.33

एवं ते समयं कृत्वा कुरुपाण्डवसोमकाः
विस्मयं परमं जग्मुः प्रेक्षमाणाः परस्परम्

6.1.34

निविश्य च महात्मानस्ततस्ते पुरुषर्षभाः
हृष्टरूपाः सुमनसो बभूवुः सहसैनिकाः

Translation — Kisari Mohan Ganguli

(Jamvu-khanda Nirmana Parva)

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.

Janamejaya said,--"How did those heroes, the Kurus, the Pandavas, and the Somakas, and the high-souled kings assembled together from various countries, fight?"

Vaisampayana said,--"Listen thou, O lord of the earth, how those heroes,--the Kurus, the Pandavas, and the Somakas,--fought on the sacred plain of the Kurukshetra. 1 Entering Kurukshetra, the Pandavas endued with great might, along with the Somakas, advanced, desirous of victory, against the Kauravas. Accomplished in the study of the Vedas, all (of them) took great delight in battle. Expectant of success in battle, with their troops (they) faced the fight. Approaching the army of Dhritarashtra's son, those (warriors) invincible in battle 2 stationed themselves with their troops on the western part (of the plain), their faces turned towards the east. Yudhishthira, the son of Kunti, caused tents by thousands to be set up according to rule, beyond the region called Samantapanchaka. The whole earth seemed then to be empty, divested of horses and men, destitute of cars and elephants, and with only the children and the old left (at home). From the whole area of Jamvudwipa over which the sun sheds his rays, 3 was collected that force, O best of kings. Men of all races, 4 assembled together, occupied an area extending for many Yojanas over districts, rivers, hills, and woods. That bull among men, king Yudhishthira, ordered excellent food and other articles of enjoyment for all of them along with their animals. And Yudhishthira fixed diverse watch-words for them; so that one saying this should be known as belonging to the Pandavas. And that descendant of Kuru's race also settled names and badges for all of them for recognition during time of battle.

"Beholding the standard-top of Pritha's son, the high-souled son of

[paragraph continues] Dhritarashtra, with a white umbrella held over his head, in the midst of a thousand elephants, and surrounded by his century of brothers, began with all the kings (on his side) to array his troops against the son of Pandu. Seeing Duryodhana, the Panchalas who took delight in battle, were filled with joy and blew their loud-sounding conches and cymbals of sweet sounds. Beholding those troops so delighted, Pandu's son and Vasudeva of great energy had their hearts filled with joy. And those tigers among men, Vasudeva and Dhananjaya, seated on one car, having felt great joy, both blew their celestial conches. And hearing the blare of Gigantea and the loud blast of Theodotes belonging unto the two, the combatants ejected urine and excreta. As other animals are filled with fear on hearing the voice of the roaring lion, even so became that force upon hearing those blasts. A frightful dust arose and nothing could be seen, for the sun himself, suddenly enveloped by it, seemed to have set. 1 A black cloud poured a shower of flesh and blood over the troops all around. All this seemed extraordinary. A wind rose there, bearing along the earth myriads of stony nodules, and afflicting therewith the combatants by hundreds and thousands. (For all that), O monarch, both armies, filled with joy, stood addrest for battle, on Kurukshetra like two agitated oceans. Indeed, that encounter of the two armies was highly wonderful, like that of two oceans when the end of the Yuga is arrived. The whole earth was empty, having only the children and the old left (at home), in consequence of that large army mustered by the Kauravas. 2 Then the Kurus, the Pandavas, and the Somakas made certain covenants, and settled the rules, O bull of Bharata's race, regarding the different kinds of combat. Persons equally circumstanced must encounter each other, fighting fairly. And if having fought fairly the combatants withdraw (without fear of molestation), even that would be gratifying to us. Those who engaged in contests of words should be fought against with words. Those that left the ranks should never be slain. 3 A car-warrior should have a car-warrior for his antagonist; he on the neck of an elephant should have a similar combatant for his foe; a horse should be met by a horse, and a foot-soldier, O Bharata; should be met by a foot-soldier. Guided by considerations of fitness, willingness, daring and might, one should strike another, giving notice. No one should strike another that is unprepared 4 or panic-struck. One engaged with another, one seeking quarter, one retreating, one whose weapon is rendered unfit, uncased in mail, should never be struck. Car-drivers, animals (yoked to cars or carrying weapons) men

engaged in the transport of weapons, 1 players on drums and blowers of conches should never be struck. Having made these covenants, the Kurus, and the Pandavas, and the Somakas wondered much, gazing at each other. And having stationed (their forces thus), those bulls among men, those high-souled ones, with their troops, became glad at heart, their joy being reflected on their countenances."

1:1 Tapas-kshetra because Kuru, the common ancestor of the rival houses, performed his ascetic austerities there. Since Kuru's time, many ascetics took up their abode there.

1:2 Some texts have Duddharsham for Durddharshas.

1:3 Literally, "gives heat".

1:4 'Varna' is used here in the sense of races and not castes.

2:1 This sloka is variously read. For bhauman in the first line some texts read bhimam which I have adopted. For sahasa in the second line some texts have rajasa, and then aditye (locative) for 'adityas'.

2:2 The Bombay text is evidently faulty here; it repeats the second half of the 7th sloka, making the second half of the 25th the first half of the 24th.

2:3 i.e., stragglers should not be slain.

2:4 Literally, "confiding."

3:1 The Bombay text has Castropanayishu; the Bengal texts have Castropojibishu.

6.2.1

वैशंपायन उवाच
ततः पूर्वापरे संध्ये समीक्ष्य भगवानृषिः
सर्ववेदविदां श्रेष्ठो व्यासः सत्यवतीसुतः

6.2.2

भविष्यति रणे घोरे भरतानां पितामहः
प्रत्यक्षदर्शी भगवान्भूतभव्यभविष्यवित्

6.2.3

वैचित्रवीर्यं राजानं स रहस्यं ब्रवीदिदम्
शोचन्तमार्तं ध्यायन्तं पुत्राणामनयं तदा

6.2.4

व्यास उवाच
राजन्परीतकालास्ते पुत्राश्चान्ये च भूमिपाः
ते हनिष्यन्ति संग्रामे समासाद्येतरेतरम्

6.2.5

तेषु कालपरीतेषु विनश्यत्सु च भारत
कालपर्यायमाज्ञाय मा स्म शोके मनः कृथाः

6.2.6

यदि त्विच्छसि संग्रामे द्रष्टुमेनं विशां पते
चक्षुर्ददानि ते हन्त युद्धमेतन्निशामय

6.2.7

धृतराष्ट्र उवाच
न रोचये ज्ञातिवधं द्रष्टुं ब्रह्मर्षिसत्तम
युद्धमेतत्त्वशेषेण शृणुयां तव तेजसा

6.2.8

वैशंपायन उवाच
तस्मिन्ननिच्छति द्रष्टुं संग्रामं श्रोतुमिच्छति
वराणामीश्वरो दाता संजयाय वरं ददौ

6.2.9

व्यास उवाच
एष ते संजयो राजन्युद्धमेतद्वदिष्यति
एतस्य सर्वं संग्रामे नपरोक्षं भविष्यति

6.2.10

चक्षुषा संजयो राजन्दिव्येनैष समन्वितः
कथयिष्यति ते युद्धं सर्वज्ञश्च भविष्यति

6.2.11

प्रकाशं वा रहस्यं वा रात्रौ वा यदि वा दिवा
मनसा चिन्तितमपि सर्वं वेत्स्यति संजयः

6.2.12

नैनं शस्त्राणि भेत्स्यन्ति नैनं बाधिष्यते श्रमः
गावल्गणिरयं जीवन्युद्धादस्माद्विमोक्ष्यते

6.2.13

अहं च कीर्तिमेतेषां कुरूणां भरतर्षभ
पाण्डवानां च सर्वेषां प्रथयिष्यामि मा शुचः

6.2.14

दिष्टमेतत्पुरा चैव नात्र शोचितुमर्हसि
न चैव शक्यं संयन्तुं यतो धर्मस्ततो जयः

6.2.15

वैशंपायन उवाच
एवमुक्त्वा स भगवान्कुरूणां प्रपितामहः
पुनरेव महाबाहुं धृतराष्ट्रमुवाच ह

6.2.16

इह युद्धे महाराज भविष्यति महान्क्षयः
यथेमानि निमित्तानि भयायाद्योपलक्षये

6.2.17

श्येना गृध्राश्च काकाश्च कङ्काश्च सहिता बलैः
संपतन्ति वनान्तेषु समवायांश्च कुर्वते

6.2.18

अत्युग्रं च प्रपश्यन्ति युद्धमानन्दिनो द्विजाः
क्रव्यादा भक्षयिष्यन्ति मांसानि गजवाजिनाम्

6.2.19

खटाखटेति वाशन्तो भैरवं भयवेदिनः
कह्वाः प्रयान्ति मध्येन दक्षिणामभितो दिशम्

6.2.20

उभे पूर्वापरे संध्ये नित्यं पश्यामि भारत
उदयास्तमने सूर्यं कबन्धैः परिवारितम्

6.2.21

श्वेतलोहितपर्यन्ताः कृष्णग्रीवाः सविद्युतः
त्रिवर्णाः परिघाः संधौ भानुमावारयन्त्युत

6.2.22

ज्वलितार्केन्दुनक्षत्रं निर्विशेषदिनक्षपम्
अहोरात्रं मया दृष्टं तत्क्षयाय भविष्यति

6.2.23

अलक्ष्यः प्रभया हीनः पौर्णमासीं च कार्त्तिकीम्
चन्द्रोऽभूदग्निवर्णश्च समवर्णे नभस्तले

6.2.24

स्वप्स्यन्ति निहता वीरा भूमिमावृत्य पार्थिवाः
राजानो राजपुत्राश्च शूराः परिघबाहवः

6.2.25

अन्तरिक्षे वराहस्य वृषदंशस्य चोभयोः
प्रणादं युध्यतो रात्रौ रौद्रं नित्यं प्रलक्षये

6.2.26

देवताप्रतिमाश्चापि कम्पन्ति च हसन्ति च
वमन्ति रुधिरं चास्यैः स्विद्यन्ति प्रपतन्ति च

6.2.27

अनाहता दुन्दुभयः प्रणदन्ति विशां पते
अयुक्ताश्च प्रवर्तन्ते क्षत्रियाणां महारथाः

6.2.28

कोकिलाः शतपत्राश्च चाषा भासाः शुकास्तथा
सारसाश्च मयूराश्च वाचो मुञ्चन्ति दारुणाः

6.2.29

गृहीतशस्त्राभरणा वर्मिणो वाजिपृष्ठगाः
अरुणोदयेषु दृश्यन्ते शतशः शलभव्रजाः

6.2.30

उभे संध्ये प्रकाशेते दिशां दाहसमन्विते
आसीद्रुधिरवर्षं च अस्थिवर्षं च भारत

6.2.31

या चैषा विश्रुता राजंस्त्रैलोक्ये साधुसंमता
अरुन्धती तयाप्येष वसिष्ठः पृष्ठतः कृतः

6.2.32

रोहिणीं पीडयन्नेष स्थितो राजञ्शनैश्चरः
व्यावृत्तं लक्ष्म सोमस्य भविष्यति महद्भयम्

6.2.33

अनभ्रे च महाघोरं स्तनितं श्रूयतेऽनिशम्
वाहनानां च रुदतां प्रपतन्त्यश्रुबिन्दवः

Translation — Kisari Mohan Ganguli

Vaisampayana said,--"Seeing then the two armies (standing) on the east and the west for the fierce battle that was impending, the holy Rishi Vyasa, the son of Satyavati, that foremost of all persons acquainted with the Vedas, that grandsire of the Bharatas, conversant with the past, the present, and the future, and beholding everything as if it were present before his eyes, said these words in private unto the royal son of Vichitravirya who was then distressed and giving way to sorrow, reflecting on the evil policy of his sons.

"Vyasa said,--'O king, thy sons and the other monarchs have their hour arrived. 2 Mustered in battle they will kill one another. O Bharata, their hour having come, they will all perish. Bearing in mind the changes brought on by time, do not yield thy heart to grief. O king, if thou wish to see them (fighting) in battle, I will, O son, grant thee vision. Behold the battle."

"Dhritarashtra said,--'O best of regenerate Rishi, I like not to behold the slaughter of kinsmen. I shall, however, through thy potency hear of this battle minutely."

Vaisampayana continued.--"Upon his not wishing to see the battle but wishing to hear of it, Vyasa, that lord of boons, gave a boon to Sanjaya. (And addressing Dhritarashtra he said),--'This Sanjaya, O king, will describe the battle to thee. Nothing in the whole battle will be beyond this one's eyes.' Endued, O king with celestial vision, Sanjaya will narrate the battle to thee. He will have knowledge of everything. Manifest or concealed, (happening) by day or by night, even that which is thought of in the mind, Sanjaya shall know everything. Weapons will not cut him and exertion will not fatigue him. This son of Gavalgani will come out of the battle with life. As regards myself, O bull of Bharata's race, the fame of these Kurus, as also of all the Pandavas, I will spread. Do not grieve. This is destiny, O tiger among men. It behoveth thee not to give way to grief. It is not capable of being prevented. As regards victory, it is there where

righteousness is.'"

Vaisampayana continued,--"That highly-blessed and holy grandsire of the Kurus, having said so, once more addressed Dhritarashtra and said,--'Great will the slaughter be, O monarch, in this battle. I see here also (numerous) omens indicative of terror. Hawks and vultures, and crows and herons, together with cranes, are alighting on the tops of trees and gathering in flocks. These birds, delighted at the prospect of battle, are looking down (on the field) before them. Carnivorous beasts will feed on the flesh of elephants and steeds. Fierce herons, foreboding terror, and uttering merciless cries, are wheeling across the centre towards the southern region. In both the twilights, prior and posterior, I daily behold, O Bharata, the sun during his rising and setting to be covered by headless trunks. Tri-coloured clouds with their extremities white and red and necks black, charged with lightning, and resembling maces (in figure) envelope the sun in both twilights. I have seen the sun, the moon, and the stars to be all blazing. No difference in their aspect is to be noted in the evening. I have seen this all day and all night. All this forbodes fear. On even the fifteenth night of the lighted-fortnight in (the month of) Kartika, the moon, divested of splendour, became invisible, or of the hue of fire, the firmament being of the hue of the lotus. Many heroic lords of earth, kings and princes, endued with great bravery and possessed of arms resembling maces, will be slain and sleep lying down on the earth. Daily I notice in the sky during night time the fierce cries of battling boars and cats. 1 The images of gods and goddesses sometimes laugh, sometimes tremble, and sometimes again these vomit blood through their mouths and sometimes they sweat and sometimes fall down. O monarch! drums, without being beaten, give sounds, and the great cars of Kshatriyas move without (being drawn by) animals yoked to them. Kokilas, wood-peckers, jaws, water-cocks, parrots, crows, and peacocks, utter terrible cries. Here and there, cavalry soldiers, cased in mail, armed with weapons, send forth fierce shouts. At sun-rise flights of insects, by hundreds are seen. In both twilights, the cardinal quarters seem to be ablaze, and the clouds, O Bharata, shower dust and flesh. She, O king, who is celebrated over the three worlds and is applauded by the righteous, even that (constellation) Arundhati keepeth (her lord) Vasistha on her back. The planet Sani also, O king, appeareth afflicting (the constellation) Rohini. The sign of the deer in the Moon hath deviated from its usual position. A great terror is indicated. Even though the sky is cloudless, a terrible roar is heard there. The animals are all weeping and their tears are falling fast.'"

3:2 Rather, "have their periods run out."

4:1 The Bombay text reads pralahshaye for prajashaye. I have adopted the former.

6.3.1

व्यास उवाच
खरा गोषु प्रजायन्ते रमन्ते मातृभिः सुताः
अनार्तवं पुष्पफलं दर्शयन्ति वने द्रुमाः

6.3.2

गर्भिण्यो राजपुत्र्यश्च जनयन्ति विभीषणान्
क्रव्यादान्पक्षिणश्चैव गोमायूनपरान्मृगान्

6.3.3

त्रिविषाणाश्चतुर्नेत्राः पञ्चपादा द्विमेहनाः
द्विशीर्षाश्च द्विपुच्छाश्च दंष्ट्रिणः पशवोऽशिवाः

6.3.4

जायन्ते विवृतास्याश्च व्याहरन्तोऽशिवा गिरः
त्रिपदाः शिखिनस्तार्क्ष्याश्चतुर्दंष्ट्रा विषाणिनः

6.3.5

तथैवान्याश्च दृश्यन्ते स्त्रियश्च ब्रह्मवादिनाम्
वैनतेयान्मयूरांश्च जनयन्त्यः पुरे तव

6.3.6

गोवत्सं वडवा सूते श्वा सृगालं महीपते
क्रकराञ्शारिकाश्चैव शुकांश्चाशुभवादिनः

6.3.7

स्त्रियः काश्चित्प्रजायन्ते चतस्रः पञ्च कन्यकाः
ता जातमात्रा नृत्यन्ति गायन्ति च हसन्ति च

6.3.8

पृथग्जनस्य कुडकाः स्तनपाः स्तेनवेश्मनि
नृत्यन्ति परिगायन्ति वेदयन्तो महद्भयम्

6.3.9

प्रतिमाश्चालिखन्त्यन्ये सशस्त्राः कालचोदिताः
अन्योन्यमभिधावन्ति शिशवो दण्डपाणयः
उपरुन्धन्ति कृत्वा च नगराणि युयुत्सवः

6.3.10

पद्मोत्पलानि वृक्षेषु जायन्ते कुमुदानि च
विष्वग्वाताश्च वान्त्युग्रा रजो न व्युपशाम्यति

6.3.11

अभीक्ष्णं कम्पते भूमिरर्कं राहुस्तथाग्रसत्
श्वेतो ग्रहस्तथा चित्रां समतिक्रम्य तिष्ठति

6.3.12

अभावं हि विशेषेण कुरूणां प्रतिपश्यति
धूमकेतुर्महाघोरः पुष्यमाक्रम्य तिष्ठति

6.3.13

सेनयोरशिवं घोरं करिष्यति महाग्रहः
मघास्वङ्गारको वक्रः श्रवणे च बृहस्पतिः

6.3.14

भाग्यं नक्षत्रमाक्रम्य सूर्यपुत्रेण पीड्यते
शुक्रः प्रोष्ठपदे पूर्वे समारुह्य विशां पते
उत्तरे तु परिक्रम्य सहितः प्रत्युदीक्षते

6.3.15

श्यामो ग्रहः प्रज्वलितः सधूमः सहपावकः
ऐन्द्रं तेजस्वि नक्षत्रं ज्येष्ठामाक्रम्य तिष्ठति

6.3.16

ध्रुवः प्रज्वलितो घोरमपसव्यं प्रवर्तते
चित्रास्वात्यन्तरे चैव धिष्ठितः परुषो ग्रहः

6.3.17

वक्रानुवक्रं कृत्वा च श्रवणे पावकप्रभः
ब्रह्मराशिं समावृत्य लोहिताङ्गो व्यवस्थितः

6.3.18

सर्वसस्यप्रतिच्छन्ना पृथिवी फलमालिनी
पञ्चशीर्षा यवाश्चैव शतशीर्षाश्च शालयः

6.3.19

प्रधानाः सर्वलोकस्य यास्वायत्तमिदं जगत्
ता गावः प्रस्नुता वत्सैः शोणितं प्रक्षरन्त्युत

6.3.20

निश्चेरुरपिधानेभ्यः खड्गाः प्रज्वलिता भृशम्
व्यक्तं पश्यन्ति शस्त्राणि संग्रामं समुपस्थितम्

6.3.21

अग्निवर्णा यथा भासः शस्त्राणामुदकस्य च
कवचानां ध्वजानां च भविष्यति महान्क्षयः

6.3.22

दिक्षु प्रज्वलितास्याश्च व्याहरन्ति मृगद्विजाः
अत्याहितं दर्शयन्तो वेदयन्ति महद्भयम्

6.3.23

एकपक्षाक्षिचरणः शकुनिः खचरो निशि
रौद्रं वदति संरब्धः शोणितं छर्दयन्मुहुः

6.3.24

ग्रहौ ताम्रारुणशिखौ प्रज्वलन्ताविव स्थितौ
सप्तर्षीणामुदाराणां समवच्छाद्य वै प्रभाम्

6.3.25

संवत्सरस्थायिनौ च ग्रहौ प्रज्वलितावुभौ
विशाखयोः समीपस्थौ बृहस्पतिशनैश्चरौ

6.3.26

कृत्तिकासु ग्रहस्तीव्रो नक्षत्रे प्रथमे ज्वलन्
वपूंष्यपहरन्भासा धूमकेतुरिव स्थितः

6.3.27

त्रिषु पूर्वेषु सर्वेषु नक्षत्रेषु विशां पते
बुधः संपततेऽभीक्ष्णं जनयन्सुमहद्भयम्

6.3.28

चतुर्दशीं पञ्चदशीं भूतपूर्वां च षोडशीम्
इमां तु नाभिजानामि अमावास्यां त्रयोदशीम्

6.3.29

चन्द्रसूर्यावुभौ ग्रस्तावेकमासे त्रयोदशीम्
अपर्वणि ग्रहावेतौ प्रजाः संक्षपयिष्यतः

6.3.30

रजोवृता दिशः सर्वाः पांसुवर्षैः समन्ततः
उत्पातमेघा रौद्राश्च रात्रौ वर्षन्ति शोणितम्

6.3.31

मांसवर्षं पुनस्तीव्रमासीत्कृष्णचतुर्दशीम्
अर्धरात्रे महाघोरमतृप्यंस्तत्र राक्षसाः

6.3.32

प्रतिस्रोतोऽवहन्नद्यः सरितः शोणितोदकाः
फेनायमानाः कूपाश्च नर्दन्ति वृषभा इव
पतन्त्युल्काः सनिर्घाताः शुष्काशनिविमिश्रिताः

6.3.33

अद्य चैव निशां व्युष्टामुदये भानुराहतः
ज्वलन्तीभिर्महोल्काभिश्चतुर्भिः सर्वतोदिशम्

6.3.34

आदित्यमुपतिष्ठद्भिस्तत्र चोक्तं महर्षिभिः
भूमिपालसहस्राणां भूमिः पास्यति शोणितम्

6.3.35

कैलासमन्दराभ्यां तु तथा हिमवतो गिरेः
सहस्रशो महाशब्दं शिखराणि पतन्ति च

6.3.36

महाभूता भूमिकम्पे चतुरः सागरान्पृथक्
वेलामुद्वर्तयन्ति स्म क्षोभयन्तः पुनः पुनः

6.3.37

वृक्षानुन्मथ्य वान्त्युग्रा वाताः शर्करकर्षिणः
पतन्ति चैत्यवृक्षाश्च ग्रामेषु नगरेषु च

6.3.38

पीतलोहितनीलश्च ज्वलत्यग्निर्हुतो द्विजैः
वामार्चिः शावगन्धी च धूमप्रायः खरस्वनः
स्पर्शा गन्धा रसाश्चैव विपरीता महीपते

6.3.39

धूमायन्ते ध्वजा राज्ञां कम्पमाना मुहुर्मुहुः
मुञ्चन्त्यङ्गारवर्षाणि भेर्योऽथ पटहास्तथा

6.3.40

प्रासादशिखराग्रेषु पुरद्वारेषु चैव हि
गृध्राः परिपतन्त्युग्रा वामं मण्डलमाश्रिताः

6.3.41

पक्वापक्वेति सुभृशं वावाश्यन्ते वयांसि च
निलीयन्ते ध्वजाग्रेषु क्षयाय पृथिवीक्षिताम्

6.3.42

ध्यायन्तः प्रकिरन्तश्च वालान्वेपथुसंयुताः
रुदन्ति दीनास्तुरगा मातङ्गाश्च सहस्रशः

6.3.43

एतच्छ्रुत्वा भवानत्र प्राप्तकालं व्यवस्यताम्
यथा लोकः समुच्छेदं नायं गच्छेत भारत

6.3.44

वैशंपायन उवाच
पितुर्वचो निशम्यैतद्धृतराष्ट्रोऽब्रवीदिदम्
दिष्टमेतत्पुरा मन्ये भविष्यति न संशयः

6.3.45

क्षत्रियाः क्षत्रधर्मेण वध्यन्ते यदि संयुगे
वीरलोकं समासाद्य सुखं प्राप्स्यन्ति केवलम्

6.3.46

इह कीर्तिं परे लोके दीर्घकालं महत्सुखम्
प्राप्स्यन्ति पुरुषव्याघ्राः प्राणांस्त्यक्त्वा महाहवे

6.4.1

वैशंपायन उवाच
एवमुक्तो मुनिस्तत्त्वं कवीन्द्रो राजसत्तम
पुत्रेण धृतराष्ट्रेण ध्यानमन्वगमत्परम्

6.4.2

पुनरेवाब्रवीद्वाक्यं कालवादी महातपाः
असंशयं पार्थिवेन्द्र कालः संक्षिपते जगत्

6.4.3

सृजते च पुनर्लोकान्नेह विद्यति शाश्वतम्
ज्ञातीनां च कुरूणां च संबन्धिसुहृदां तथा

6.4.4

धर्म्यं देशय पन्थानं समर्थो ह्यसि वारणे
क्षुद्रं ज्ञातिवधं प्राहुर्मा कुरुष्व ममाप्रियम्

6.4.5

कालोऽयं पुत्ररूपेण तव जातो विशां पते
न वधः पूज्यते वेदे हितं नैतत्कथंचन

6.4.6

हन्यात्स एव यो हन्यात्कुलधर्मं स्वकां तनुम्
कालेनोत्पथगन्तासि शक्ये सति यथापथि

6.4.7

कुलस्यास्य विनाशाय तथैव च महीक्षिताम्
अनर्थो राज्यरूपेण त्यज्यतामसुखावहः

6.4.8

लुप्तप्रज्ञः परेणासि धर्मं दर्शय वै सुतान्
किं ते राज्येन दुर्धर्ष येन प्राप्तोऽसि किल्बिषम्

6.4.9

यशो धर्मं च कीर्तिं च पालयन्स्वर्गमाप्स्यसि
लभन्तां पाण्डवा राज्यं शमं गच्छन्तु कौरवाः

6.4.10

एवं ब्रुवति विप्रेन्द्रे धृतराष्ट्रोऽम्बिकासुतः
आक्षिप्य वाक्यं वाक्यज्ञो वाक्पथेनाप्ययात्पुनः

6.4.11

धृतराष्ट्र उवाच
यथा भवान्वेद तथास्मि वेत्ता; भावाभावौ विदितौ मे यथावत्
स्वार्थे हि संमुह्यति तात लोको; मां चापि लोकात्मकमेव विद्धि

6.4.12

प्रसादये त्वामतुलप्रभावं; त्वं नो गतिर्दर्शयिता च धीरः
न चापि ते वशगा मे महर्षे; न कल्मषं कर्तुमिहार्हसे माम्

6.4.13

त्वं हि धर्मः पवित्रं च यशः कीर्तिर्धृतिः स्मृतिः
कुरूणां पाण्डवानां च मान्यश्चासि पितामहः

6.4.14

व्यास उवाच
वैचित्रवीर्य नृपते यत्ते मनसि वर्तते
अभिधत्स्व यथाकामं छेत्तास्मि तव संशयम्

6.4.15

धृतराष्ट्र उवाच
यानि लिङ्गानि संग्रामे भवन्ति विजयिष्यताम्
तानि सर्वाणि भगवञ्श्रोतुमिच्छामि तत्त्वतः

6.4.16

व्यास उवाच
प्रसन्नभाः पावक ऊर्ध्वरश्मिः; प्रदक्षिणावर्तशिखो विधूमः
पुण्या गन्धाश्चाहुतीनां प्रवान्ति; जयस्यैतद्भाविनो रूपमाहुः

6.4.17

गम्भीरघोषाश्च महास्वनाश्च; शङ्खा मृदङ्गाश्च नदन्ति यत्र
विशुद्धरश्मिस्तपनः शशी च; जयस्यैतद्भाविनो रूपमाहुः

6.4.18

इष्टा वाचः पृष्ठतो वायसानां; संप्रस्थितानां च गमिष्यतां च
ये पृष्ठतस्ते त्वरयन्ति राज;न्ये त्वग्रतस्ते प्रतिषेधयन्ति

6.4.19

कल्याणवाचः शकुना राजहंसाः; शुकाः क्रौञ्चाः शतपत्राश्च यत्र
प्रदक्षिणाश्चैव भवन्ति संख्ये; ध्रुवं जयं तत्र वदन्ति विप्राः

6.4.20

अलंकारैः कवचैः केतुभिश्च; मुखप्रसादैर्हेमवर्णैश्च नॄणाम्
भ्राजिष्मती दुष्प्रतिप्रेक्षणीया; येषां चमूस्ते विजयन्ति शत्रून्

6.4.21

हृष्टा वाचस्तथा सत्त्वं योधानां यत्र भारत
न म्लायन्ते स्रजश्चैव ते तरन्ति रणे रिपून्

6.4.22

इष्टो वातः प्रविष्टस्य दक्षिणा प्रविविक्षतः
पश्चात्संसाधयत्यर्थं पुरस्तात्प्रतिषेधते

6.4.23

शब्दरूपरसस्पर्शगन्धाश्चाविष्कृताः शुभाः
सदा योधाश्च हृष्टाश्च येषां तेषां ध्रुवं जयः

6.4.24

अन्वेव वायवो वान्ति तथाभ्राणि वयांसि च
अनुप्लवन्ते मेघाश्च तथैवेन्द्रधनूंषि च

6.4.25

एतानि जयमानानां लक्षणानि विशां पते
भवन्ति विपरीतानि मुमूर्षूणां जनाधिप

6.4.26

अल्पायां वा महत्यां वा सेनायामिति निश्चितम्
हर्षो योधगणस्यैकं जयलक्षणमुच्यते

6.4.27

एको दीर्णो दारयति सेनां सुमहतीमपि
तं दीर्णमनुदीर्यन्ते योधाः शूरतमा अपि

6.4.28

दुर्निवारतमा चैव प्रभग्ना महती चमूः
अपामिव महावेगस्त्रस्ता मृगगणा इव

6.4.29

नैव शक्या समाधातुं संनिपाते महाचमूः
दीर्णा इत्येव दीर्यन्ते योधाः शूरतमा अपि
भीतान्भग्नांश्च संप्रेक्ष्य भयं भूयो विवर्धते

6.4.30

प्रभग्ना सहसा राजन्दिशो विभ्रामिता परैः
नैव स्थापयितुं शक्या शूरैरपि महाचमूः

6.4.31

संभृत्य महतीं सेनां चतुरङ्गां महीपतिः
उपायपूर्वं मेधावी यतेत सततोत्थितः

6.4.32

उपायविजयं श्रेष्ठमाहुर्भेदेन मध्यमम्
जघन्य एष विजयो यो युद्धेन विशां पते
महादोषः संनिपातस्ततो व्यङ्गः स उच्यते

6.4.33

परस्परज्ञाः संहृष्टा व्यवधूताः सुनिश्चिताः
पञ्चाशदपि ये शूरा मथ्नन्ति महतीं चमूम्
अथ वा पञ्च षट्सप्त विजयन्त्यनिवर्तिनः

6.4.34

न वैनतेयो गरुडः प्रशंसति महाजनम्
दृष्ट्वा सुपर्णोपचितिं महतीमपि भारत

6.4.35

न बाहुल्येन सेनाया जयो भवति भारत
अध्रुवो हि जयो नाम दैवं चात्र परायणम्
जयन्तो ह्यपि संग्रामे क्षयवन्तो भवन्त्युत

Translation — Kisari Mohan Ganguli

"Vyasa said,--'Asses are taking births in kine. Some are having sexual pleasure with mothers. The trees in the forests are exhibiting unseasonable flowers and fruits. Women quick with child, and even those that are not so, are giving birth to monsters. Carnivorous beasts, mingling with (carnivorous) birds, are feeding together. Ill-omened beasts, some having three horns, some with four eyes, some with five legs, some with two sexual organs, some with two heads, some with two tails, some having fierce teeth, are being born, and with mouths wide open are uttering unholy cries. Horses with three legs, furnished with crests, having four teeth, and endued with horns, are also being born. O king! in thy city is also seen that the wives of many utterers of Brahma are bringing forth Garudas and peacocks. The mare is bringing forth the cow-calf and the bitch is bringing forth, O king, jackals and cocks, and antelopes and parrots are all uttering inauspicious cries. 1 Certain women are bringing forth four or five daughters (at a time), and these as soon as they are born, dance and sing and laugh. The members of the lowest orders are laughing and dancing and singing, and thus indicating direful consequences. Infants, as if urged by death, are drawing armed images, and are running against one another, armed with clubs, and desirous of battle are also breaking down the towns (they erect in sport). Lotuses of different kinds and lilies are growing on trees. Strong winds are blowing fiercely and the dust ceaseth not. The earth is frequently trembling, and Rahu approacheth towards the sun. The white planet (Ketu) stayeth, having passed beyond the constellation Chitra. All this particularly bodeth the destruction of the Kurus. A fierce comet riseth, afflicting the constellation Pusya. This great planet will cause frightful mischief to both the armies. Mars wheeleth towards Magha and Vrihaspati (Jupiter) towards Sravana. The Sun's offspring (Sani) approaching towards the constellation Bhaga, afflicteth it. The planet Sukra, ascending towards Purva Bhadra, shineth brilliantly, and wheeling towards the Uttara Bhadra, looketh towards it, having effected a junction (with a smaller planet). The white planet (Ketu), blazing up like fire mixed with smoke, stayeth, having attacked the bright constellation Jeshtha that is sacred to Indra. The constellation Dhruva, blazing fiercely, wheeleth towards the right. Both the Moon and the Sun are afflicting Rohini. The fierce planet (Rahu) hath taken up its position between the constellations Chitra and Swati. 2 The red-bodied (Mars) possessed of the effulgence of fire, wheeling circuitously, stayeth in a line with the constellation Sravana over-ridden by Vrihaspati. The earth that

produceth particular crops at particular seasons is now covered with the crops of every season. 1 Every barley-stalk is graced with five ears, and every paddy-stalk with a hundred. They that are the best of creatures in the worlds and upon whom depends the universe, viz., kine, when milked after the calves have their suck, yield only blood. Radiant rays of light emanate from bows, and swords blaze forth brilliantly. It is evident that the weapons behold (before them) the battle, as if it were already arrived. The hue of weapons and the water, as also of coats of mail and standards, is like that of fire. A great slaughter will take place. In this battle, 2 O Bharata, of the Kurus with the Pandavas, the earth, O monarch, will be a river of blood with the standards (of warriors) as its rafts. Animals and birds on all sides, with mouths blazing like fire, uttering fierce cries, and displaying these evil omens, are foreboding terrible consequences. A (fierce) bird with but one wing, one eye, and one leg, hovering over the sky in the night, screameth frightfully in wrath, as if for making the hearers vomit blood? It seemeth, O great king, that all weapons are now blazing with radiance. The effulgence of the constellation known by the name of the seven high-souled Rishis, hath been dimmed. Those two blazing planets, viz., Vrihaspati and Sani, having approached the constellation called Visakha, have become stationary there for a whole year. Three lunations twice meeting together in course of the same lunar fortnight, the duration of the latter is shortened by two days. 3 On the thirteenth day therefore, from the first lunation, according as it is the day of the full moon or the new moon, the moon and the sun are afflicted by Rahu. Such strange eclipses, both lunar and solar, forebode a great slaughter. 4 All the quarters of the earth, being overwhelmed by showers of dust, look inauspicious. Fierce clouds, portentous of danger, drop bloody showers during the night. Rahu of fierce deeds is also, O monarch, afflicting the constellation Kirtika. Rough winds, portending fierce danger, are constantly blowing. All these

beget a war characterised by many sad incidents. 1 The constellations are divided into three classes. Upon one or another of each class, a planet of evil omen has shed its influence, foreboding terrible dangers. 2 A lunar fortnight had hitherto consisted of fourteen days, or fifteen days (as usual), or sixteen days. This, however, I never knew that the day of new-moon would be on the thirteenth day from the first lunation, or the day of full-moon on the thirteenth day from the same. And yet in course of the same month both the Moon and the Sun have undergone eclipses on the thirteenth days from the day of the first lunation. 3 The Sun and the Moon therefore, by undergoing eclipses on unusual days, 4 will cause a great slaughter of the creatures of the earth. Indeed, Rakshasas, though drinking blood by mouthful, will yet not be satiated. The great rivers are flowing in opposite directions. The waters of rivers have become bloody. The wells, foaming up, are bellowing like bulls. 5 Meteors, effulgent like Indra's thunder-bolt, fall with loud hisses. 6 When this night passeth away, evil consequences will overtake you. People, for meeting together, coming out of their houses with lighted brands, have still to encounter a thick gloom all round. 7 Great Rishis have said that in view of such circumstances the earth drinks the blood of thousands of kings. From the mountains of Kailasa and Mandara and Himavat thousands of explosions are heard and thousands of summits are tumbling down. In consequence of the Earth's trembling, each of the four oceans having swelled greatly, seems ready to transgress its continents for afflicting the Earth. 8 Fierce winds charged with pointed pebbles are

blowing, crushing mighty trees. In villages and towns trees, ordinary and sacred, are falling down, crushed by mighty winds and struck by lightning. The (sacrificial) fire, when Brahmanas pour libations on it, becomes blue, or red, or yellow. Its flames bend towards the left, yielding a bad scent, accompanied by loud reports. Touch, smell, and taste have, O monarch, become what they were not. The standards (of warriors), repeatedly trembling are emitting smoke. Drums and cymbals are throwing off showers of coal-dust. And from the tops of tall trees all around, crows, wheeling in circles from the left, are uttering fierce cries. All of them again are uttering frightful cries of pakka, pakka and are perching upon the tops of standards for the destruction of the kings. Vicious elephants, trembling all over, are running hither and thither, urinating and ejecting excreta. The horses are all melancholy, while the elephants are resorting to the water. Hearing all this, let that be done which is suitable, so that, O Bharata, the world may not be depopulated.'"

Vaisampayana continued,--"Hearing these words of his father, Dhritarashtra said,--'I think all this hath been ordained of old. A great slaughter of human beings will take place. If the kings die in battle observing the duties of the Kshatriya order, they will then, attaining to the regions reserved for heroes, obtain only happiness. These tigers among men, casting away their lives in great battle, will win fame in this and great bliss for ever in the next world.'

Vaisampayana continued,--"O best of kings, thus addressed by his son Dhritarashtra, that prince of poets, the Muni (Vyasa) concentrated his mind in supreme Yoga. Having contemplated for only a short space of time, Vyasa once more said,--'Without doubt, O king of kings, it is Time that destroyeth the universe. It is Time also that createth the worlds. There is nothing here that is eternal. Show the path of righteousness to the Kurus, to thy kinsmen, relatives, and friends. Thou art competent to restrain them. The slaughter of kinsmen hath been said to be sinful. Do not do that which is disagreeable to me. O king, Death himself hath been born in the shape of thy son. Slaughter is never applauded in the Vedas. It can never be beneficial. The usages of one's race are as one's own body. Those usages slay him that destroyeth them. For the destruction of this race and of those kings of the earth it is Time that maketh thee deviate into the wrong path like one in distress, although thou art competent (to walk along the path of righteousness). O king, in the shape of thy kingdom hath calamity come to thee. Thy virtue is sustaining a very great diminution. 1 Show what righteousness is unto thy sons. O thou that art invincible, of what value is that kingdom to thee which bringeth sin to thee? Take care of thy good name, thy virtue, and thy fame. Thou wilt then win heaven. Let the Pandavas have their kingdom, and let the Kauravas have peace."

"While that best of Brahmanas was saying these words in a sorrowful tone, Dhritarashtra, the son of Ambika, accomplished in speech, once

more addressed him, saying.---'My knowledge of life and death is similar to thine. The truth is known to me as regards these. Man, however, in what concerns his own interests, is deprived of judgment. O sire, know me to be one who is an ordinary person. Of immeasurable power thou art. I pray thee to extend thine towards us. Of soul under complete control, thou art our refuge and instructor. My sons are not obedient to me, O great Rishi. My understanding too is not inclined to commit sin. 1 Thou art the cause of the fame, the achievements, and the inclination for virtue, of the Bharatas. Thou art the reverend grandsire of both the Kurus and the Pandavas.'

"Vyasa said,--'O royal son of Vichitravirya, tell me freely what is in thy mind. I will remove thy doubts."

"Dhritarashtra said,--'O holy one, I desire to hear from thee of all those indications that happen unto those that become victorious in battle."

"Vyasa said,--'The (sacred) fire assumes a cheerful radiance. Its light ascends upwards. Its flame bends towards the right. It blazes up without being smoky. The libations poured on it yield a fragrant scent. It is said that these are the indications of future success. The conches and cymbals yield sounds that are deep and loud. The Sun as well as the Moon gives pure rays. It is said that these are the indications of future success. Crows, whether stationary or on their wings, utter cries that are agreeable. They again that are behind, urge the warriors to advance; while they that are ahead, forbid all advance. 2 Where vultures, swans, parrots, cranes, and wood-peckers utter delightful cries, and wheel towards the right, the Brahmanas say that their victory in battle is certain. They whose divisions, in consequence of ornaments, coats of mail, and standards, or the melodious neigh of their steeds, become resplendent and incapable of being gazed at, always conquer their foes. They who utter cheerful shouts, those warriors, O Bharata, whose energies are not damped and whose garlands do not fade, always cross the ocean of battle. They who utter cheerful shouts having penetrated into the divisions of the foe, who utter even kind words, 3 to the enemy, and who, before striking, forewarn the foe, win victory. The objects of hearing, vision, taste, touch, and smell, without undergoing any change for the worse, become auspicious. This also is another indication of a victorious army, viz., there is joy among the combatants at all time. This also is another indication of success, viz. the winds that blow, the clouds, and the birds, all become favourable; while the clouds (so favourable)

and the rain-bows drop beneficial showers. These, O king, are the indications of armies to be crowned with victory, while O monarch, all these become otherwise in the case of those that are about to be destroyed. Whether the army be small or large, cheerfulness, as an attribute of the combatants, is said to be a certain indication of victory. One soldier, struck with panic, can cause even a large army to take fright and fly. And when an army, struck with panic, takes to flight, it causes even heroic warriors to take fright. If a large army is once broken and put to rout, it cannot like a herd of deer disordered in fright or a mighty current of water be easily checked. If a large army is once routed, it is incapable of being rallied; on the other hand, beholding it broken, even those well-skilled in battle, O Bharata, become heartless. Beholding soldiers struck with fear and flying, the panic spreads in other directions, and soon, O king, the whole army is broken and flies in all directions. And when an army is routed, even brave leaders, O king, at the head of large divisions consisting of the four kinds of forces, are incapable of rallying them. An intelligent man, always exerting himself with activity, should strive (to win success) by the aid of means. It is said that that success which is won by negotiation and other means is the very best. That which is achieved by producing disunion (among the foe) is indifferent. While that success, O king, which is won by battle, is the worst. In battle are many evils, the initial one, as it is said, being slaughter. Even fifty brave men who know one another, who are underpressed, who are free from family ties, and who are firmly resolved, can crush a large army. Even five, six, seven men, who are unretreating, win victory. Vinata's son Garuda, O Bharata, beholding even a large concourse of birds, asketh not the aid of many followers (to vanquish them). The strength in number, therefore of an army is not always the cause of victory. Victory is uncertain. It depends on chance. Even they that become victorious have to sustain loss.'"

5:1 Both the Bengal and the Bombay editions have Kukkuran for Kukkutan as the Burdwan Pundits correct it. A bitch producing dogs and bitches would be no anomaly.

5:2 Unlike the Bengal editions, the Bombay edition correctly includes this sloka, or rather half sloka, within the 17th, making the 17th a triplet instead of a couplet. For the well-known word Dhishthitas however, the Bombay text has Vishthitas.

6:1 The Bombay text reads Paricchanna for Paricchinna. The former is better.

6:2 Vaisase is explained by Nilakantha as Virodhe. Conttavarta---a river having bloody eddies.

6:3 Conitam cchardayanniva. I have adopted Nilakantha's explanation. The Burdwan Pundits take it as referring to "weapons" instead of "hearers." The passage, however, may mean that the bird screams so frightfully as if it vomits blood. The only thing that militates against this interpretation is that cchardayan is a causal verb. In the Mahabharata, however, causal forms are frequently used without causal meaning.

6:4 This sloka is omitted in many editions, though it is certainly genuine. I have rendered it very freely, as otherwise it would be unintelligible. The fact is, three lunations twice meeting together in course of the same lunar fortnight is very rare. The lunar-fortnight (Paksha) being then reduced by two days, the day of full-moon or that of new moon, instead of being (as usual) the fifteenth day from the first lunation becomes the thirteenth day. Lunar-eclipses always occur on days of the full-moon, while solar-eclipses on those of the new moon. Such eclipses, therefore, occurring on days removed from the days of the first lunation by thirteen instead of (as usual) fifteen days, are very extraordinary occurrences.

7:1 Vishamam is battle or war, and akranda is weeping or productive of grief. The latter word may also mean a fierce battle. If understood in this sense, Vishamam may be taken as indicating hostility, or absence of peace.

7:2 Nilakantha explains this in a long note the substance of which is appended below. Kings are divided into three classes, viz., owners of elephants (Gajapati), owners of horses (Aswapati), and owners of men (Narapati). If an evil-omened planet (papa-graha) sheds its influence upon any of the nine constellations beginning with Aswini, it forebodes danger to Aswapatis; if on any of the nine beginning with Magha, it forebodes danger to Gajapatis; and if on any of the nine beginning with Mula, it forebodes danger to Narapatis. What Vyasa says here, therefore, is that one or another papa-graha has shed its influence upon one another of each of the three classes of constellations, thus foreboding danger to all classes of kings.

7:3 Vide note ante.

7:4 Aparvani, i.e., not on Parva days or days of full-moon and new-moon as ordinarily coming. The Bombay edition, after aparvani, reads grahenau tau. A better reading unquestionably grastavetau, as many Bengal texts have.

7:5 Pratisrotas; strict grammar would require pratisrotasas; the meaning is that those that flowed east to west now flow west to east, &c. For kurddanti some texts have narddanti which is certainly better. Kurddanti means play or sport; wells playing like bulls would be unmeaning, unless the sport is accompanied by bellowing.

7:6 The Burdwan Pundits reads suskasani for sakrasani. The latter, however, is the true reading.

7:7 The original is very obscure. Uluka is explained by Nilakantha as a brand (used for want of lambs). The line, however, is elliptical. The Burdwan Pundits introduce an entirely new line.

7:8 Mahabhuta is swelling greatly.

8:1 Parena is explained by Nilakantha as atisayena.

9:1 Some of the Bengal texts read anugraham (making the initial a silent after maharshe, in the vocative case). There can be no doubt however, that this is incorrect. The true reading is nadharmam which I have adopted. The Bombay text reads na cha dharmam. The introduction of the article cha needlessly makes the line incorrect as to metre.

9:2 The second line of the 67th sloka is very obscure. I have followed Nilakantha in translating it thus. The sense seems to be, that when crows hover behind an army, that is an auspicious sign; while it is an inauspicious sign if they are seen ahead. I am not sure that Nilakantha is right in taking the pronoun ye as referring to even crows.

9:3 Such as "don't fight, for you will be dead men soon." &c.

6.5.1

वैशंपायन उवाच
एवमुक्त्वा ययौ व्यासो धृतराष्ट्राय धीमते
धृतराष्ट्रोऽपि तच्छ्रुत्वा ध्यानमेवान्वपद्यत

6.5.2

स मुहूर्तमिव ध्यात्वा विनिःश्वस्य मुहुर्मुहुः
संजयं संशितात्मानमपृच्छद्भरतर्षभ

6.5.3

संजयेमे महीपालाः शूरा युद्धाभिनन्दिनः
अन्योन्यमभिनिघ्नन्ति शस्त्रैरुच्चावचैरपि

6.5.4

पार्थिवाः पृथिवीहेतोः समभित्यक्तजीविताः
न च शाम्यन्ति निघ्नन्तो वर्धयन्तो यमक्षयम्

6.5.5

भौममैश्वर्यमिच्छन्तो न मृष्यन्ते परस्परम्
मन्ये बहुगुणा भूमिस्तन्ममाचक्ष्व संजय

6.5.6

बहूनि च सहस्राणि प्रयुतान्यर्बुदानि च
कोट्यश्च लोकवीराणां समेताः कुरुजाङ्गले

6.5.7

देशानां च परीमाणं नगराणां च संजय
श्रोतुमिच्छामि तत्त्वेन यत एते समागताः

6.5.8

दिव्यबुद्धिप्रदीपेन युक्तस्त्वं ज्ञानचक्षुषा
प्रसादात्तस्य विप्रर्षेर्व्यासस्यामिततेजसः

6.5.9

संजय उवाच
यथाप्रज्ञं महाप्राज्ञ भौमान्वक्ष्यामि ते गुणान्
शास्त्रचक्षुरवेक्षस्व नमस्ते भरतर्षभ

6.5.10

द्विविधानीह भूतानि त्रसानि स्थावराणि च
त्रसानां त्रिविधा योनिरण्डस्वेदजरायुजाः

6.5.11

त्रसानां खलु सर्वेषां श्रेष्ठा राजञ्जरायुजाः
जरायुजानां प्रवरा मानवाः पशवश्च ये

6.5.12

नानारूपाणि बिभ्राणास्तेषां भेदाश्चतुर्दश
अरण्यवासिनः सप्त सप्तैषां ग्रामवासिनः

6.5.13

सिंहव्याघ्रवराहाश्च महिषा वारणास्तथा
ऋक्षाश्च वानराश्चैव सप्तारण्याः स्मृता नृप

6.5.14

गौरजो मनुजो मेषो वाज्यश्वतरगर्दभाः
एते ग्राम्याः समाख्याताः पशवः सप्त साधुभिः

6.5.15

एते वै पशवो राजन्ग्राम्यारण्याश्चतुर्दश
वेदोक्ताः पृथिवीपाल येषु यज्ञाः प्रतिष्ठिताः

6.5.16

ग्राम्याणां पुरुषः श्रेष्ठः सिंहश्चारण्यवासिनाम्
सर्वेषामेव भूतानामन्योन्येनाभिजीवनम्

6.5.17

उद्भिज्जाः स्थावराः प्रोक्तास्तेषां पञ्चैव जातयः
वृक्षगुल्मलतावल्ल्यस्त्वक्सारास्तृणजातयः

6.5.18

एषां विंशतिरेकोना महाभूतेषु पञ्चसु
चतुर्विंशतिरुद्दिष्टा गायत्री लोकसंमता

6.5.19

य एतां वेद गायत्रीं पुण्यां सर्वगुणान्विताम्
तत्त्वेन भरतश्रेष्ठ स लोकान्न प्रणश्यति

6.5.20

भूमौ हि जायते सर्वं भूमौ सर्वं प्रणश्यति
भूमिः प्रतिष्ठा भूतानां भूमिरेव परायणम्

6.5.21

यस्य भूमिस्तस्य सर्वं जगत्स्थावरजङ्गमम्
तत्राभिगृद्धा राजानो विनिघ्नन्तीतरेतरम्

Translation — Kisari Mohan Ganguli

Vaisampayana said,--"Having said these words unto Dhritarashtra, Vyasa took his departure. And Dhritarashtra also, having heard those words, began to reflect in silence. And having reflected for only a short space of time, he began to sigh repeatedly. And, soon, O bull of Bharata's race, the king asked Sanjaya of soul worthy of praise,--saying,--'O Sanjaya, these kings, these lords of earth, so brave and taking delight in battle, are for smiting one another with weapons of diverse kinds, being prepared to lay down their very lives for the sake of earth. Incapable of being restrained, they are, indeed, smiting one another for increasing the population of Yama's domain. Desirous of prosperity connected with the possession

of earth they are incapable of bearing one another. I, therefore, think that earth must be possessed of many attributes. Tell me all these, O Sanjaya, Many thousands, many millions, many tens of millions, many hundreds of millions, heroic men have come together at Kurujangala. I desire to hear, O Sanjaya, with accurate details, about the situation and dimensions of those countries and cities from which they have come. Through the potency of that regenerate Rishi Vyasa of immeasurable energy, thou art endued with the lamp of celestial perception and the eye of knowledge.

"Sanjaya said,--'O thou of great wisdom, I will recount to thee the merits of earth according to my knowledge. Behold them with thy eye of wisdom. I bow to thee, O bull of Bharata's race. Creatures in this world are of two kinds, mobile and immobile. Mobile creatures are of three kinds according to their birth, viz., oviparous, viviparous, and those engendered by heat and damp. Of mobile creatures, O king, the foremost are certainly those called viviparous. Of viviparous creatures the foremost are men and animals. Animals, O king, of diverse forms, are of fourteen species. Seven have their abodes in the woods, and seven of these are domestic. Lions, tigers, boars, buffaloes, and elephants as also bears and apes, are, O king, regarded as wild. Kine, goats, sheep, men, horses, mules, and asses,--these seven amongst animals are reckoned as domestic by the learned. These fourteen, O king, complete the tale of domestic and wild animals, mentioned, O lord of earth, in the Vedas, and on which the sacrifices rest. Of creatures that are domestic, men are foremost, while lions are the foremost of those that have their abode in the woods. All creatures support their life by living upon one another. Vegetables are said to be immobile, and they are of four species viz., trees, shrubs, creepers, creeping plants existing for only a year, and all stemless plants of the grass species. 1 Of mobile and immobile creatures, there are thus one less twenty; and as regards their universal constituents, there are five. Twenty-four in all, these are described as Gayatri (Brahma) as is well-known to all. 2 He who knows these truly to be the sacred Gayatri possessed of every virtue, is not liable, O best of the Bharatas, to destruction in this world. Everything springeth from the earth and everything, when destroyed, mergeth into the Earth. The Earth is the stay and refuge of all creatures, and the Earth is eternal. He that hath the Earth, hath the entire universe with its mobile and immobile population. It is for this that longing for (the possession of the) Earth, kings slay one another.'"

11:1 Nilakantha explains these five species thus: trees such as the peepul; gulma (shrub), as kusa, kasa, &c., growing from a clump underneath; creepers, such as all plants growing upon the soil but requiring some support to twine round; Valli, those that creep on the earth and live for a year only, such, as the gourd, the pumpkin, etc., and lastly, Trina, such as grass and all plants that are stemless, having only their barks and leaves.

11:2 When Gayatri, or Brahma or the Universe, is mentioned, these twenty-four are indicated, five of which exist independently, the remaining nineteen being the result of five in those various proportions.

6.6.1

धृतराष्ट्र उवाच
नदीनां पर्वतानां च नामधेयानि संजय
तथा जनपदानां च ये चान्ये भूमिमाश्रिताः

6.6.2

प्रमाणं च प्रमाणज्ञ पृथिव्या अपि सर्वशः
निखिलेन समाचक्ष्व काननानि च संजय

6.6.3

संजय उवाच
पञ्चेमानि महाराज महाभूतानि संग्रहात्
जगत्स्थितानि सर्वाणि समान्याहुर्मनीषिणः

6.6.4

भूमिरापस्तथा वायुरग्निराकाशमेव च
गुणोत्तराणि सर्वाणि तेषां भूमिः प्रधानतः

6.6.5

शब्दः स्पर्शश्च रूपं च रसो गन्धश्च पञ्चमः
भूमेरेते गुणाः प्रोक्ता ऋषिभिस्तत्त्ववेदिभिः

6.6.6

चत्वारोऽप्सु गुणा राजन्गन्धस्तत्र न विद्यते
शब्दः स्पर्शश्च रूपं च तेजसोऽथ गुणास्त्रयः
शब्दः स्पर्शश्च वायोस्तु आकाशे शब्द एव च

6.6.7

एते पञ्च गुणा राजन्महाभूतेषु पञ्चसु
वर्तन्ते सर्वलोकेषु येषु लोकाः प्रतिष्ठिताः

6.6.8

अन्योन्यं नाभिवर्तन्ते साम्यं भवति वै यदा
यदा तु विषमीभावमाविशन्ति परस्परम्
तदा देहैर्देहवन्तो व्यतिरोहन्ति नान्यथा

6.6.9

आनुपूर्व्याद्विनश्यन्ति जायन्ते चानुपूर्वशः
सर्वाण्यपरिमेयानि तदेषां रूपमैश्वरम्

6.6.10

तत्र तत्र हि दृश्यन्ते धातवः पाञ्चभौतिकाः
तेषां मनुष्यास्तर्केण प्रमाणानि प्रचक्षते

6.6.11

अचिन्त्याः खलु ये भावा न तांस्तर्केण साधयेत्
प्रकृतिभ्यः परं यत्तु तदचिन्त्यस्य लक्षणम्

6.6.12

सुदर्शनं प्रवक्ष्यामि द्वीपं ते कुरुनन्दन
परिमण्डलो महाराज द्वीपोऽसौ चक्रसंस्थितः

6.6.13

नदीजलप्रतिच्छन्नः पर्वतैश्चाभ्रसंनिभैः
पुरैश्च विविधाकारै रम्यैर्जनपदैस्तथा

6.6.14

वृक्षैः पुष्पफलोपेतैः संपन्नधनधान्यवान्
लावणेन समुद्रेण समन्तात्परिवारितः

6.6.15

यथा च पुरुषः पश्येदादर्शे मुखमात्मनः
एवं सुदर्शनद्वीपो दृश्यते चन्द्रमण्डले

6.6.16

द्विरंशे पिप्पलस्तत्र द्विरंशे च शशो महान्
सर्वौषधिसमावापैः सर्वतः परिबृंहितः
आपस्ततोऽन्या विज्ञेया एष संक्षेप उच्यते

Translation — Kisari Mohan Ganguli

"Dhritarashtra said,--'The names of rivers and mountains, O Sanjaya, as also of provinces, and all other things resting on the earth, and their dimensions, O thou that are acquainted with the measures of things of the earth in its entirety and the forests, O Sanjaya, recount to me in detail.'

"Sanjaya said,--'O great king, all things in the universe, in consequence of the presence (in them) of the five elements, have been said to be equal by the wise. These elements, are space, air, fire, water, and earth. Their (respective) attributes are sound, touch, vision, taste, and scent. Every one of these elements possesses (in addition to what is especially its own) the attribute or attributes of that or those coming before it. The earth, therefore, is the foremost of them all, possessing as it does the attributes of all the other four, besides what is specially its own, as said by Rishis acquainted with truth. 1 There are four attributes, O king, in water. Scent does not exist in it. Fire has three attributes viz., sound, touch, and vision. Sound and touch belong to air, while space has sound alone. These five attributes, O king, exist (in this way) in the five principal elements depending on which all creatures in the universe exist. They exist separately and independently when there is homogeneity in the universe. 2 When, however, these do not exist in their natural state but with one another, then creatures spring into life, furnished with bodies. This is never otherwise. The elements are destroyed, in the order of the one succeeding, merging into the one that proceeds; and they spring also into existence, one arising from the one before it. 3 All of these are immeasurable, their forms being Brahma itself. In the universe are seen creatures consisting of the five elements. Men endeavour to ascertain their proportions by exercising their reason. Those matters, however, that are inconceivable, should never be sought to be solved by reason. That which is above (human) nature is an indication of the inconceivable.

"'O son of Kuru's race, I will, however, describe to thee the island called Sudarsana. This island, O king, is circular and of the form of a wheel. It is covered with rivers and other pieces of water and with mountains looking like masses of clouds, and with cities and many delightful provinces. It is also full of trees furnished with flowers and fruits, and with crops of diverse

kinds and other wealth. And it is surrounded on all sides with the salt ocean. As a person can see his own face in a mirror, even so is the island called Sudarsana seen in the lunar disc. Two of its parts seem to be a peepul tree, while two others look like a large hare. It is surrounded on all sides with an assemblage of every kind of deciduous plants. Besides these portions, the rest is all water. What remains I will describe to thee shortly. The rest I will speak of afterwards. Listen now to this that I describe in brief. 1"

12:1 I have rendered 4 and 5 a little too freely. The language of the original is very terse.

12:2 Samyam is homogeneity. The allusion is to the state of the universe before creation, when there exists nothing but a homogeneous mass or Brahma alone. The first compound of the 2nd line is read differently. The Burdwan Pandits and the Bombay edition read anyonyam (in the accusative); many of the Bengal texts read anyonyena (in the instrumental). The meaning is scarcely affected by this difference of reading.

12:3 The order of destruction is that earth merges into water, water into fire, fire into air, and air into space. And so the order of birth is that from space arises air, from air arises fire, from fire arises water, and from water arises earth.

13:1 Nilakantha explains the last six slokas as having an esoteric meaning. By Sudarsana he understands the mind. The rest is explained consistently. Interpretations, however, are not rare among commentators seeking to put sense in non-sense.

6.7.1

धृतराष्ट्र उवाच
उक्तो द्वीपस्य संक्षेपो विस्तरं ब्रूहि संजय
यावद्भूम्यवकाशोऽयं दृश्यते शशलक्षणे
तस्य प्रमाणं प्रब्रूहि ततो वक्ष्यसि पिप्पलम्

6.7.2

वैशंपायन उवाच
एवमुक्तः स राज्ञा तु संजयो वाक्यमब्रवीत्
प्रागायता महाराज षडेते रत्नपर्वताः
अवगाढा ह्युभयतः समुद्रौ पूर्वपश्चिमौ

6.7.3

हिमवान्हेमकूटश्च निषधश्च नगोत्तमः
नीलश्च वैडूर्यमयः श्वेतश्च रजतप्रभः
सर्वधातुविनद्धश्च शृङ्गवान्नाम पर्वतः

6.7.4

एते वै पर्वता राजन्सिद्धचारणसेविताः
तेषामन्तरविष्कम्भो योजनानि सहस्रशः

6.7.5

तत्र पुण्या जनपदास्तानि वर्षाणि भारत
वसन्ति तेषु सत्त्वानि नानाजातीनि सर्वशः

6.7.6

इदं तु भारतं वर्षं ततो हैमवतं परम्
हेमकूटात्परं चैव हरिवर्षं प्रचक्षते

6.7.7

दक्षिणेन तु नीलस्य निषधस्योत्तरेण च
प्रागायतो महाराज माल्यवान्नाम पर्वतः

6.7.8

ततः परं माल्यवतः पर्वतो गन्धमादनः
परिमण्डलस्तयोर्मध्ये मेरुः कनकपर्वतः

6.7.9

आदित्यतरुणाभासो विधूम इव पावकः
योजनानां सहस्राणि षोडशाधः किल स्मृतः

6.7.10

उच्चैश्च चतुराशीतिर्योजनानां महीपते
ऊर्ध्वमन्तश्च तिर्यक्च लोकानावृत्य तिष्ठति

6.7.11

तस्य पार्श्वे त्विमे द्वीपाश्चत्वारः संस्थिताः प्रभो
भद्राश्वः केतुमालश्च जम्बूद्वीपश्च भारत
उत्तराश्चैव कुरवः कृतपुण्यप्रतिश्रयाः

6.7.12

विहगः सुमुखो यत्र सुपर्णस्यात्मजः किल
स वै विचिन्तयामास सौवर्णान्प्रेक्ष्य वायसान्

6.7.13

मेरुरुत्तममध्यानामधमानां च पक्षिणाम्
अविशेषकरो यस्मात्तस्मादेनं त्यजाम्यहम्

6.7.14

तमादित्योऽनुपर्येति सततं ज्योतिषां पतिः
चन्द्रमाश्च सनक्षत्रो वायुश्चैव प्रदक्षिणम्

6.7.15

स पर्वतो महाराज दिव्यपुष्पफलान्वितः
भवनैरावृतः सर्वैर्जाम्बूनदमयैः शुभैः

6.7.16

तत्र देवगणा राजन्गन्धर्वासुरराक्षसाः
अप्सरोगणसंयुक्ताः शैले क्रीडन्ति नित्यशः

6.7.17

तत्र ब्रह्मा च रुद्रश्च शक्रश्चापि सुरेश्वरः
समेत्य विविधैर्यज्ञैर्यजन्तेऽनेकदक्षिणैः

6.7.18

तुम्बुरुर्नारदश्चैव विश्वावसुर्हहा हुहूः
अभिगम्यामरश्रेष्ठाः स्तवै स्तुन्वन्ति चाभिभो

6.7.19

सप्तर्षयो महात्मानः कश्यपश्च प्रजापतिः
तत्र गच्छन्ति भद्रं ते सदा पर्वणि पर्वणि

6.7.20

तस्यैव मूर्धन्युशनाः काव्यो दैत्यैर्महीपते
तस्य हीमानि रत्नानि तस्येमे रत्नपर्वताः

6.7.21

तस्मात्कुबेरो भगवांश्चतुर्थं भागमश्नुते
ततः कलांशं वित्तस्य मनुष्येभ्यः प्रयच्छति

6.7.22

पार्श्वे तस्योत्तरे दिव्यं सर्वर्तुकुसुमं शिवम्
कर्णिकारवनं रम्यं शिलाजालसमुद्गतम्

6.7.23

तत्र साक्षात्पशुपतिर्दिव्यैर्भूतैः समावृतः
उमासहायो भगवान्रमते भूतभावनः

6.7.24

कर्णिकारमयीं मालां बिभ्रत्पादावलम्बिनीम्
त्रिभिर्नेत्रैः कृतोद्द्योतस्त्रिभिः सूर्यैरिवोदितैः

6.7.25

तमुग्रतपसः सिद्धाः सुव्रताः सत्यवादिनः
पश्यन्ति न हि दुर्वृत्तैः शक्यो द्रष्टुं महेश्वरः

6.7.26

तस्य शैलस्य शिखरात्क्षीरधारा नरेश्वर
त्रिंशद्बाहुपरिग्राह्या भीमनिर्घातनिस्वना

6.7.27

पुण्या पुण्यतमैर्जुष्टा गङ्गा भागीरथी शुभा
पतत्यजस्रवेगेन ह्रदे चान्द्रमसे शुभे
तया ह्युत्पादितः पुण्यः स ह्रदः सागरोपमः

6.7.28

तां धारयामास पुरा दुर्धरां पर्वतैरपि
शतं वर्षसहस्राणां शिरसा वै महेश्वरः

6.7.29

मेरोस्तु पश्चिमे पार्श्वे केतुमालो महीपते
जम्बूषण्डश्च तत्रैव सुमहान्नन्दनोपमः

6.7.30

आयुर्दश सहस्राणि वर्षाणां तत्र भारत
सुवर्णवर्णाश्च नराः स्त्रियश्चाप्सरसोपमाः

6.7.31

अनामया वीतशोका नित्यं मुदितमानसाः
जायन्ते मानवास्तत्र निष्टप्तकनकप्रभाः

6.7.32

गन्धमादनशृङ्गेषु कुबेरः सह राक्षसैः
संवृतोऽप्सरसां संघैर्मोदते गुह्यकाधिपः

6.7.33

गन्धमादनपादेषु परेष्वपरगण्डिकाः
एकादश सहस्राणि वर्षाणां परमायुषः

6.7.34

तत्र कृष्णा नरा राजंस्तेजोयुक्ता महाबलाः
स्त्रियश्चोत्पलपत्राभाः सर्वाः सुप्रियदर्शनाः

6.7.35

नीलात्परतरं श्वेतं श्वेताद्धैरण्यकं परम्
वर्षमैरावतं नाम ततः शृङ्गवतः परम्

6.7.36

धनुःसंस्थे महाराज द्वे वर्षे दक्षिणोत्तरे
इलावृतं मध्यमं तु पञ्च वर्षाणि चैव ह

6.7.37

उत्तरोत्तरमेतेभ्यो वर्षमुद्रिच्यते गुणैः
आयुष्प्रमाणमारोग्यं धर्मतः कामतोऽर्थतः

6.7.38

समन्वितानि भूतानि तेषु वर्षेषु भारत
एवमेषा महाराज पर्वतैः पृथिवी चिता

6.7.39

हेमकूटस्तु सुमहान्कैलासो नाम पर्वतः
यत्र वैश्रवणो राजा गुह्यकैः सह मोदते

6.7.40

अस्त्युत्तरेण कैलासं मैनाकं पर्वतं प्रति
हिरण्यशृङ्गः सुमहान्दिव्यो मणिमयो गिरिः

6.7.41

तस्य पार्श्वे महद्दिव्यं शुभं काञ्चनवालुकम्
रम्यं बिन्दुसरो नाम यत्र राजा भगीरथः
दृष्ट्वा भागीरथीं गङ्गामुवास बहुलाः समाः

6.7.42

यूपा मणिमयास्तत्र चित्याश्चापि हिरण्मयाः
तत्रेष्ट्वा तु गतः सिद्धिं सहस्राक्षो महायशाः

6.7.43

सृष्ट्वा भूतपतिर्यत्र सर्वलोकान्सनातनः
उपास्यते तिग्मतेजा वृतो भूतैः समागतैः
नरनारायणौ ब्रह्मा मनुः स्थाणुश्च पञ्चमः

6.7.44

तत्र त्रिपथगा देवी प्रथमं तु प्रतिष्ठिता
ब्रह्मलोकादपक्रान्ता सप्तधा प्रतिपद्यते

6.7.45

वस्वोकसारा नलिनी पावना च सरस्वती
जम्बूनदी च सीता च गङ्गा सिन्धुश्च सप्तमी

6.7.46

अचिन्त्या दिव्यसंकल्पा प्रभोरेषैव संविधिः
उपासते यत्र सत्रं सहस्रयुगपर्यये

6.7.47

दृश्यादृश्या च भवति तत्र तत्र सरस्वती
एता दिव्याः सप्त गङ्गास्त्रिषु लोकेषु विश्रुताः

6.7.48

रक्षांसि वै हिमवति हेमकूटे तु गुह्यकाः
सर्पा नागाश्च निषधे गोकर्णे च तपोधनाः

6.7.49

देवासुराणां च गृहं श्वेतः पर्वत उच्यते
गन्धर्वा निषधे शैले नीले ब्रह्मर्षयो नृप
शृङ्गवांस्तु महाराज पितॄणां प्रतिसंचरः

6.7.50

इत्येतानि महाराज सप्त वर्षाणि भागशः
भूतान्युपनिविष्टानि गतिमन्ति ध्रुवाणि च

6.7.51

तेषामृद्धिर्बहुविधा दृश्यते दैवमानुषी
अशक्या परिसंख्यातुं श्रद्धेया तु बुभूषता

6.7.52

यां तु पृच्छसि मा राजन्दिव्यामेतां शशाकृतिम्
पार्श्वे शशस्य द्वे वर्षे उभये दक्षिणोत्तरे
कर्णौ तु नागद्वीपं च कश्यपद्वीपमेव च

6.7.53

ताम्रवर्णः शिरो राजञ्श्रीमान्मलयपर्वतः
एतद्द्वितीयं द्वीपस्य दृश्यते शशसंस्थितम्

Translation — Kisari Mohan Ganguli

"Dhritarashtra said.---"Thou art intelligent, O Sanjaya, and acquainted with the truth (about everything). Thou hast duly given a description of the island in brief. Tell us now of the island in detail. Tell us now of the dimension of the expanse of land that lies in the portion looking like a hare. Thou mayst then speak of the portion resembling peepul tree."

Vaisampayana said,--"Thus addressed by the king, Sanjaya began to say.

"Sanjaya said,--'Stretching from east to west, are these six mountains that are equal 2 and that extend from the eastern to the western ocean. They are Himavat, Hemakuta, that best of mountains called Nishadha, Nila abounding with stones of lapis lazuli, Sweta white as the moon, and the mountains called Sringavat composed of all kinds of metals. 3 These are the six mountains, O king, which are always the resorts of Siddhas and Charanas. The space lying between each of these measures a thousand Yojanas, and thereon are many delightful kingdoms. And these divisions are called Varshas, O Bharata. In all those kingdoms reside creatures of diverse species. This (the land where we are) is in the Varsha that is called after Bharata. Next to it (northwards) is the Varsha called after Himavat. The land that is beyond Hemakuta is called Harivarsha, South of the Nila range and on the north of the Nishadha is a mountain, O king, called Malyavat that stretches from east to west. Beyond Malyavat northwards is the mountain called Gandhamadana. 4 Between these two (viz., Malyavat and Gandhamadana) is a globular mountain called Meru made of gold. Effulgent as the morning sun, it is like fire without smoke. 5 It is eighty-four thousand Yojanas high, and, O king, its depth also is eighty-four Yojanas. It standeth

bearing the worlds above, below and transversely. Besides Meru are situated, O lord, these four islands, viz., Bhadraswa, and Ketumala, and Jamvudwipa otherwise called Bharata, and Uttar-Kuru which is the abode of persons who have achieved the merit of righteousness. The bird Sumukha, the son of Suparna, beholding that all the birds on Meru were of golden plumage, reflected that he should leave that mountain inasmuch as there was no difference between the good, middling, and bad birds. The foremost of luminaries, the sun, always circumambulates Meru, as also the moon with (his) attendant constellation, and the Wind-god too. The mountain, O king, is endued with celestial fruits and flowers, and it is covered all over with mansions made of furnished gold. There, on that mountain, O king, the celestials, the Gandharvas, the Asuras, and the Rakshasas, accompanied by the tribes of Apsaras, always sport. There Brahman, and Rudra, and also Sakra the chief of the celestials, assembled together, performed diverse kinds of sacrifices with plentiful gifts. Tumvuru, and Narada and Viswavasu, and the Hahas and the Huhus, repairing thither, adored the foremost of the celestials with diverse hymns. The high-souled seven Rishis, and Kasyapa the lord of creatures, repair thither, blessed be thou, on every parva day. 1 Upon the summit of that mountain, Usanas, otherwise called the Poet, sporteth with the Daityas (his disciples). 2 The jewels and gems (that we see) and all the mountains abounding in precious stones are of Meru. Therefrom a fourth part is enjoyed by the holy Kuvera. Only a sixteenth part of that wealth he giveth unto men. On the northern side of Meru is a delightful and excellent forest of Karnikaras, covered with the flowers of every season, 3 and occupying a range of hills. There the illustrious Pasupati himself, the creator of all things, surrounded by his celestial attendants and accompanied by Uma, sporteth bearing a chain of Karnikara flowers (on his neck) reaching down to his feet, and blazing with radiance with his three eyes resembling three risen suns. Him Siddhas truthful in speech, of excellent vows and austere ascetic penances, can behold. Indeed, Maheswara is incapable of being seen by persons of wicked conduct. From the summit of that mountain, like a stream of milk, O ruler of men, the sacred and auspicious Ganga, otherwise called Bhagirathi, adored by the most righteous, of universal form and immeasurable and issuing out with terrific noise, falleth with impetuous force on the delightful lake of Chandramas. 4 Indeed that sacred lake, like an ocean, hath been formed by Ganga herself. (While leaping from the mountains), Ganga, incapable of being supported by even the mountains, was held for a hundred thousand years by the bearer of Pinaka

on his head. 1 On the western side of Meru, O king, is Ketumala. 2 And there also is Jamvukhanda. Both are great seats of humanity, O king. 3 There, O Bharata, the measure of human life is ten thousand years. The men are all of a golden complexion, and the women are like Apsaras. And all the residents are without sickness, without sorrow, and always cheerful. The men born there are of the effulgence of melted gold. On the summits of Gandhamadana, Kuvera the lord of the Guhyakas, with many Rakshasas and accompanied by tribes of Apsaras, passeth his time in joy. Besides Gandhamadana there are many smaller mountains and hills. The measure of human life there is eleven thousand years. There, O king, the men are cheerful, and endued with great energy and great strength and the women are all of the complexion of the lotus and highly beautiful. Beyond Nila is (the Varsha called) Sweta, beyond Sweta is (the Varsha called) Hiranyaka. Beyond Hiranyaka is (the Varsha called) Airavata covered with provinces. The last Varsha in the (extreme) north and Bharata's Varsha in the (extreme) south are both, O king, of the form of a bow. These five Varshas (viz., Sweta, Hiranyaka, Elavrita, Harivarsha, and Haimavat-varsha) are in the middle, of which Elavrita exists in the very middle of all. Amongst these seven Varshas (the five already mentioned and Airavata and Bharata) that which is further north excels the one to its immediate south in respect of these attributes, viz., the period of life, stature, health, righteousness, pleasure, and profit. In these Varshas, O Bharata, creatures (though of diverse species) yet, live together. Thus, O king, is Earth covered with mountains. The huge mountains of Hemakuta are otherwise called Kailasa. There, O king, Vaisravana passeth his time in joy with his Guhyakas. Immediately to the north of Kailasa and near the mountains of Mainaka there is a huge and beautiful mountain called Manimaya endued with golden summits. Beside this mountain is a large, beautiful, crystal and delightful lake called Vindusaras with golden sands (on its beach). There king Bhagiratha, beholding Ganga (since) called after his own name, resided for many years. There may be seen innumerable sacrificial stakes made of gems, and Chaitya tree made of gold. It was there that he of a thousand eyes and great fame won (ascetic) success by performing sacrifices. There the Lord of all creatures, the eternal Creator of all the worlds, endued with supreme energy surrounded by his ghostly attendants, is adored. There Nara and Narayana, Brahman, and Manu, and Sthanu as the fifth, are (ever present). And there the celestial stream Ganga having three currents, 4 issuing out of the region of Brahman, first showed herself, and then dividing

herself into seven streams, became Vaswokasara, Nalini, the sin-cleansing Saraswati, Jamvunadi, Sita, Ganga and Sindhu as the seventh. The Supreme Lord hath (himself) made the arrangement with reference to that inconceivable and celestial stream. It is there that 1 sacrifices have been performed (by gods and Rishis) on a thousand occasions after the end of the Yuga (when creation begins). As regards the Saraswati, in some parts (of her course) she becometh visible and in some parts not so. This celestial sevenfold Ganga is widely known over the three worlds. Rakshasas reside on Himavat, Guhyakas on Hemakuta, and serpents and Nagas on Nishadha, and ascetics on Gokarna. The Sweta mountains are said to be the abode of the celestial and the Asuras. The Gandharvas always reside on Nishadhas, and the regenerate Rishis on Nila. The mountains of Sringavat also are regarded as the resort of the celestials.

"'These then, O great king, are the seven Varshas of the world as they are divided. Diverse creatures, mobile 2 and immobile, are placed in them all. Diverse kinds of prosperity, both providential and human, are noticeable in them. They are incapable of being counted. Those desirous, however, of their own good believe (all this), I have now told thee of that delightful region (of land) of the form of a hare about which thou hadst asked me. At the extremities of that region are the two Varshas, viz., one on the north and the other on the south. Those two also have now been told to thee. Then again the two islands Naga-dwipa and Kasyapa-dwipa are the two ears of this region of the form of a hare. The beautiful mountains of Maleya, O king, having rocks like plates of copper, form another (prominent) part of Jamvudwipa that having its shape resembling a hare.'"

13:2 The Bombay text reads Varsha parvatas for parvatas samas.

13:3 For Pinaddha occurring in the Bengal texts, the Bombay edition reads Vichitra.

13:4 The Bengal texts add a line here which is properly omitted in the Bombay edition.

13:5 After the 10th occurs a line in the Bengal text which is evidently vicious.

14:1 Day of the full-moon and that of the new-moon.

14:2 The Bengal texts, except the Burdwan one, have divi for Daityas, of course, the latter reading is correct.

14:3 The Bombay text has Sarvatas (which is better) for Sarvata in the Bengal texts.

14:4 in the first line of 28, the Bengal texts read Sirasas (ablative) for Sikhhrat of the Bombay edition. In the last line of 29 also, the Bombay text has plavantiva-pravegena for the Bengal reading patatyajapravegena. No material difference of meaning arises if one or the other is accepted.

15:1 Alluding to the tradition of Siva's holding Ganga on his head and for which the great god is sometimes called Gangadhara.

15:2 This word occurs in various forms, Ketumala and Ketumali being two others.

15:3 The Bombay edition reads tu for cha after Jamvukhanda. The meaning becomes changed.

15:4 The sacred stream Ganga is believed to have three currents. In heaven the current is called Mandakini; on earth, it is called Ganga; and in the subterraneous world it is called Bhogavati.

16:1 The Bengal texts, excepting the Burdwan one, incorrectly read Sakram for Satram.

16:2 The correct reading is Gatimanti. Many of the Bengal texts incorrectly read matimanti, which is unmeaning.

6.8.1

धृतराष्ट्र उवाच
मेरोरथोत्तरं पार्श्वं पूर्वं चाचक्ष्व संजय
निखिलेन महाबुद्धे माल्यवन्तं च पर्वतम्

6.8.2

संजय उवाच
दक्षिणेन तु नीलस्य मेरोः पार्श्वे तथोत्तरे
उत्तराः कुरवो राजन्पुण्याः सिद्धनिषेविताः

6.8.3

तत्र वृक्षा मधुफला नित्यपुष्पफलोपगाः
पुष्पाणि च सुगन्धीनि रसवन्ति फलानि च

6.8.4

सर्वकामफलास्तत्र केचिद्वृक्षा जनाधिप
अपरे क्षीरिणो नाम वृक्षास्तत्र नराधिप

6.8.5

ये क्षरन्ति सदा क्षीरं षड्रसं ह्यमृतोपमम्
वस्त्राणि च प्रसूयन्ते फलेष्वाभरणानि च

6.8.6

सर्वा मणिमयी भूमिः सूक्ष्मकाञ्चनवालुका
सर्वत्र सुखसंस्पर्शा निष्पङ्का च जनाधिप

6.8.7

देवलोकच्युताः सर्वे जायन्ते तत्र मानवाः
तुल्यरूपगुणोपेताः समेषु विषमेषु च

6.8.8

मिथुनानि च जायन्ते स्त्रियश्चाप्सरसोपमाः
तेषां ते क्षीरिणां क्षीरं पिबन्त्यमृतसंनिभम्

6.8.9

मिथुनं जायमानं वै समं तच्च प्रवर्धते
तुल्यरूपगुणोपेतं समवेषं तथैव च
एकैकमनुरक्तं च चक्रवाकसमं विभो

6.8.10

निरामया वीतशोका नित्यं मुदितमानसाः
दश वर्षसहस्राणि दश वर्षशतानि च
जीवन्ति ते महाराज न चान्योन्यं जहत्युत

6.8.11

भारुण्डा नाम शकुनास्तीक्ष्णतुण्डा महाबलाः
ते निर्हरन्ति हि मृतान्दरीषु प्रक्षिपन्ति च

6.8.12

उत्तराः कुरवो राजन्व्याख्यातास्ते समासतः
मेरोः पार्श्वमहं पूर्वं वक्ष्याम्यथ यथातथम्

6.8.13

तस्य पूर्वाभिषेकस्तु भद्राश्वस्य विशां पते
भद्रसालवनं यत्र कालाम्रश्च महाद्रुमः

6.8.14

कालाम्रश्च महाराज नित्यपुष्पफलः शुभः
द्वीपश्च योजनोत्सेधः सिद्धचारणसेवितः

6.8.15

तत्र ते पुरुषाः श्वेतास्तेजोयुक्ता महाबलाः
स्त्रियः कुमुदवर्णाश्च सुन्दर्यः प्रियदर्शनाः

6.8.16

चन्द्रप्रभाश्चन्द्रवर्णाः पूर्णचन्द्रनिभाननाः
चन्द्रशीतलगात्र्यश्च नृत्तगीतविशारदाः

6.8.17

दश वर्षसहस्राणि तत्रायुर्भरतर्षभ
कालाम्ररसपीतास्ते नित्यं संस्थितयौवनाः

6.8.18

दक्षिणेन तु नीलस्य निषधस्योत्तरेण तु
सुदर्शनो नाम महाञ्जम्बूवृक्षः सनातनः

6.8.19

सर्वकामफलः पुण्यः सिद्धचारणसेवितः
तस्य नाम्ना समाख्यातो जम्बूद्वीपः सनातनः

6.8.20

योजनानां सहस्रं च शतं च भरतर्षभ
उत्सेधो वृक्षराजस्य दिवस्पृङ्मनुजेश्वर

6.8.21

अरत्नीनां सहस्रं च शतानि दश पञ्च च
परिणाहस्तु वृक्षस्य फलानां रसभेदिनाम्

6.8.22

पतमानानि तान्युर्व्यां कुर्वन्ति विपुलं स्वनम्
मुञ्चन्ति च रसं राजंस्तस्मिन्रजतसंनिभम्

6.8.23

तस्या जम्ब्वाः फलरसो नदी भूत्वा जनाधिप
मेरुं प्रदक्षिणं कृत्वा संप्रयात्युत्तरान्कुरून्

6.8.24

पिबन्ति तद्रसं हृष्टा जना नित्यं जनाधिप
तस्मिन्फलरसे पीते न जरा बाधते च तान्

6.8.25

तत्र जाम्बूनदं नाम कनकं देवभूषणम्
तरुणादित्यवर्णाश्च जायन्ते तत्र मानवाः

6.8.26

तथा माल्यवतः शृङ्गे दीप्यते तत्र हव्यवाट्
नाम्ना संवर्तको नाम कालाग्निर्भरतर्षभ

6.8.27

तथा माल्यवतः शृङ्गे पूर्वे पूर्वान्तगण्डिका
योजनानां सहस्राणि पञ्चाशन्माल्यवान्स्थितः

6.8.28

महारजतसंकाशा जायन्ते तत्र मानवाः
ब्रह्मलोकाच्च्युताः सर्वे सर्वे च ब्रह्मवादिनः

6.8.29

तपस्तु तप्यमानास्ते भवन्ति ह्यूर्ध्वरेतसः
रक्षणार्थं तु भूतानां प्रविशन्ति दिवाकरम्

6.8.30

षष्टिस्तानि सहस्राणि षष्टिरेव शतानि च
अरुणस्याग्रतो यान्ति परिवार्य दिवाकरम्

6.8.31

षष्टिं वर्षसहस्राणि षष्टिमेव शतानि च
आदित्यतापतप्तास्ते विशन्ति शशिमण्डलम्

Translation — Kisari Mohan Ganguli

"Dhritarashtra said,--'Tell me, O Sanjaya, thou of great intelligence, of the regions to the north and the east side of Meru, as also of the mountains of Malyavat, in detail. 3

"Sanjaya said,--'On the south of the Nila mountain and the northern side of Meru are the sacred Northern Kurus, O king, which are the residence of the Siddhas. The trees there bear sweet fruits, and are always covered with fruits and flowers. All the flowers (there) are fragrant, and the fruits of excellent taste. Some of the trees, again, O king, yield fruits according to (the) will (of the plucker). There are again some other trees, O king, that

are called milk-yielding. These always yield milk and the six different kinds of food of the taste of Amrita itself. Those trees also yield cloths and in their fruits are ornaments (for the use of man). The entire land abounds with fine golden sands. A portion of the region there, extremely delightful, is seen to be possessed of the radiance of the ruby or diamond, or of the lapis lazuli or other jewels and gems. 1 All the seasons there are agreeable and nowhere does the land become miry, O king. The tanks are charming, delicious, and full of crystal water. The men born there have dropped from the world of the celestials. 2 All are of pure birth and all are extremely handsome in appearance. There twins (of opposite sexes) are born and the women resemble Apsaras in beauty. They drink the milk, sweet as Amrita, of those milk-yielding trees (already mentioned). And the twins born there (of opposite sexes) grow up equally. Both possessed of equal beauty, both endued with similar virtues, and both equally dressed, both grow up in love, O monarch, like a couple of chakrabakas. The people of that country are free from illness and are always cheerful. Ten thousand and ten hundred years they live, O king, and never abandon one another. A class of birds called Bharunda, furnished with sharp beaks and possessed of great strength, take them up when dead and throw them into mountain caves. I have now described to thee, O king, the Northern Kurus briefly.

"I will now describe to thee the eastern side of Meru duly. Of all the regions there, the foremost, O king, is called Bhadraswa, where there is a large forest of Bhadra-salas, as also a huge tree called Kalamra. This Kalamra, O king, is always graced with fruits and flowers. That tree again is a Yojana in height and is adored by Siddhas 3 and the Charanas. The men there are all of a white complexion, endued with great energy, and possessed of great strength. The women are of the complexion of lilies, very beautiful, and agreeable to sight. Possessed of radiance of the moon, 4 and white as the moon, their faces are as the full-moon. Their bodies again are as cool as the rays of the moon and they are all accomplished in singing and dancing. The period of human life there, O bull of the Bharata's race, is ten thousand years. Drinking the juice of the Kalamra they continue youthful for ever. On the south of Nila and the north of Nishadha, there is a huge Jamvu tree that is eternal. Adored by the Siddhas and Charanas, that sacred tree granteth every wish. After the name of that tree this division hath ever been called Jamvudwipa. O bull of Bharata race, a thousand and a hundred Yojanas is the height of that prince of trees, which touches the very heavens, O king of men. Two thousand and five hundred cubits measure the circumference of a fruit of that tree which bursts when

ripe. In falling upon the earth these fruits make a loud noise, and then pour out, O king, a silvery juice on the ground. That juice of the Jamvu, becoming, O king, a river, and passing circuitously round Meru, cometh to the (region of the) Northern Kurus. If the juice of that fruit is quaffed, it conduces to peace of mind. No thirst is felt ever after, O king. Decrepitude never weakens them. And there a species of gold called Jamvunada and used for celestial ornaments, very brilliant and like the complexion of Indragopoka insects, is produced. The men born there are of the complexion of the morning sun.

"'On the summit of Malyavat is always seen, O bull of Bharata's race, the fire called Samvataka which blazeth forth at the end of the Yuga for the destruction of the universe. On Malyavat's summit towards the east are many small mountains and Malyavat, O king, measures eleven thousand 1 Yojanas. The men born there are of the complexion of gold. And they are all fallen from the region of Brahman and are utterers of Brahma. They undergo the severest of ascetic austerities, and their vital seed is drawn up. For the protection of creatures they all enter the sun. Numbering sixty-six thousand, they proceed in advance of Aruna, surrounding the sun. Heated with the sun's rays for sixty-six thousand years, they then enter the lunar disc.'"

16:3 Many of the Bengal texts incorrectly read Merorapyyantaram for Merorathottaram.

17:1 This sloka beginning with mani and ending with prabham is omitted in the Bombay text, I don't think rightly. If anything that seems to be a repetition is to be omitted.

17:2 i.e. "have fallen away from a celestial state."

17:3 In sloka 13, the Bengal texts read Bhayanakas for mahavalas. In 15 Mudhabhishekas for Purvabhishekas; is substituted in the Bombay text. In 1 again the Bombay text reads Subhas for drumas.

17:4 The Bengal texts have Chandrabhasa for Chandraprabha. The difference is not material.

18:1 Both the Burdwan and the Bombay editions read Panchashat (five and six). The Bengal texts generally have panchasat (fifty).

6.9.1

धृतराष्ट्र उवाच
वर्षाणां चैव नामानि पर्वतानां च संजय
आचक्ष्व मे यथातत्त्वं ये च पर्वतवासिनः

6.9.2

संजय उवाच
दक्षिणेन तु श्वेतस्य नीलस्यैवोत्तरेण तु
वर्षं रमणकं नाम जायन्ते तत्र मानवाः

6.9.3

शुक्लाभिजनसंपन्नाः सर्वे सुप्रियदर्शनाः
रतिप्रधानाश्च तथा जायन्ते तत्र मानवाः

6.9.4

दश वर्षसहस्राणि शतानि दश पञ्च च
जीवन्ति ते महाराज नित्यं मुदितमानसाः

6.9.5

दक्षिणे शृङ्गिणश्चैव श्वेतस्याथोत्तरेण च
वर्षं हैरण्वतं नाम यत्र हैरण्वती नदी

6.9.6

यक्षानुगा महाराज धनिनः प्रियदर्शनाः
महाबलास्तत्र सदा राजन्मुदितमानसाः

6.9.7

एकादश सहस्राणि वर्षाणां ते जनाधिप
आयुष्प्रमाणं जीवन्ति शतानि दश पञ्च च

6.9.8

शृङ्गाणि वै शृङ्गवतस्त्रीण्येव मनुजाधिप
एकं मणिमयं तत्र तथैकं रौक्ममद्भुतम्

6.9.9

सर्वरत्नमयं चैकं भवनैरुपशोभितम्
तत्र स्वयंप्रभा देवी नित्यं वसति शाण्डिली

6.9.10

उत्तरेण तु शृङ्गस्य समुद्रान्ते जनाधिप
वर्षमैरावतं नाम तस्माच्छृङ्गवतः परम्

6.9.11

न तत्र सूर्यस्तपति न ते जीर्यन्ति मानवाः
चन्द्रमाश्च सनक्षत्रो ज्योतिर्भूत इवावृतः

6.9.12

पद्मप्रभाः पद्मवर्णाः पद्मपत्रनिभेक्षणाः
पद्मपत्रसुगन्धाश्च जायन्ते तत्र मानवाः

6.9.13

अनिष्पन्दाः सुगन्धाश्च निराहारा जितेन्द्रियाः
देवलोकच्युताः सर्वे तथा विरजसो नृप

6.9.14

त्रयोदश सहस्राणि वर्षाणां ते जनाधिप
आयुष्प्रमाणं जीवन्ति नरा भरतसत्तम

6.9.15

क्षीरोदस्य समुद्रस्य तथैवोत्तरतः प्रभुः
हरिर्वसति वैकुण्ठः शकटे कनकात्मके

6.9.16

अष्टचक्रं हि तद्यानं भूतयुक्तं मनोजवम्
अग्निवर्णं महावेगं जाम्बूनदपरिष्कृतम्

6.9.17

स प्रभुः सर्वभूतानां विभुश्च भरतर्षभ
संक्षेपो विस्तरश्चैव कर्ता कारयिता च सः

6.9.18

पृथिव्यापस्तथाकाशं वायुस्तेजश्च पार्थिव
स यज्ञः सर्वभूतानामास्यं तस्य हुताशनः

6.9.19

वैशंपायन उवाच
एवमुक्तः संजयेन धृतराष्ट्रो महामनाः
ध्यानमन्वगमद्राजा पुत्रान्प्रति जनाधिप

6.9.20

स विचिन्त्य महाराज पुनरेवाब्रवीद्वचः
असंशयं सूतपुत्र कालः संक्षिपते जगत्
सृजते च पुनः सर्वं नेह विद्यति शाश्वतम्

6.9.21

नरो नारायणश्चैव सर्वज्ञः सर्वभूतभृत्
देवा वैकुण्ठ इत्याहुर्वेदा विष्णुरिति प्रभुम्

Translation — Kisari Mohan Ganguli

"Dhritarashtra said,--'Tell me truly, O Sanjaya, the names of all the Varshas, and of all the mountains, and also of all those that dwell on those mountains.

"Sanjaya said,--'On the south of Sweta and the north of Nishadha, is the Varsha, called Romanaka. The men that are born there are all of white complexion, of good parentage, and handsome features. And the men born there are also all without enemies. And they live, O king, for eleven thousand and five hundred years, being ever of cheerful hearts. On the south of Nishadha is the Varsha called Hiranmaya where is the river called Hiranwati. There, O king, liveth that foremost of birds named Garuda. And the people there, O monarch, are all followers of the Yakshas, wealthy, and of handsome features. And, O king, the men there are endued with great strength and have: cheerful hearts. And they live for twelve thousand and five hundred years., O king, which is the measure of their lives. The

mountains of Sringavat, 1 O ruler of men, have three beautiful summits. One of these is made of jewels and gems, another is very wonderful, being made of all kinds of gems and adorned with palatial mansions. There the self-luminous lady named Sandili always liveth. On the north of Sringavat and up to the margin of the sea, O king, the Varsha called Airavat. And because this jewelled mountain is there, therefore is this Varsha superior to all. The sun giveth no heat there and men are not subject to decay. And the moon there, with the stars, becoming the only source of light, covereth (the firmament). Possessing the radiance and complexion of the lotus, and endued with eyes that resemble lotus-petals, the men born there have the fragrance of the lotus. With winkless eyes, and agreeable scent (emanating from their bodies), they go without food and have their senses under control. They are all fallen from the region of the celestials, and are all, O king, without sin of any kind. And they live, O monarch, for thirteen thousand years, that being. O best of the Bharatas, the measure of their lives. And so on the north of the milky ocean, the Lord Hari of unlimited puissance dwelleth on his car made of gold. That vehicle is endued with eight wheels, with numerous supernatural creatures stationed on it, and having the speed of the mind. And its complexion is that of fire, and it is endued with mighty energy and adorned with Jamvunada gold. He is the Lord of all creatures, and is possessed, O bull of Bharata's race, of every kind of prosperity. In him the universe merges (when dissolution comes), and from him it again emanates (when the creative desire seizes him). He is the actor, and it is He that makes all others act. He, O monarch, is earth, water, space, air, and fire. He is Sacrifice's self unto all creatures, and fire is His mouth."

Vaisampayana continued,--"The high-souled king Dhritarashtra, thus addressed by Sanjaya, became, O monarch, absorbed in meditation about his sons. Endued with great energy, he then, having reflected, said these words: 'Without doubt, O Suta's son, it is Time that destroyeth the universe. And it is Time that again createth everything. Nothing here is eternal. It is Nara and Narayana, endued with omniscience, that destroyeth all creatures. 2 The gods speak of him as Vaikuntha (of immeasurable puissance), while men call him Vishnu (one that pervadeth the Universe)!'"

19:1 The Bombay edition reads Tasmat-sritigamatas param. The Bengal texts read Yasmat-sringamatas param. The Bengal reading is better. The Asiatic Society's edition contains a misprint. The meaning is, "Because Sringa (jewelled mountain of that name), therefore superior." I have rendered it somewhat freely.

19:2 They are but portions of the same Supreme Being.

6.10.1

धृतराष्ट्र उवाच
यदिदं भारतं वर्षं यत्रेदं मूर्छितं बलम्
यत्रातिमात्रं लुब्धोऽयं पुत्रो दुर्योधनो मम

6.10.2

यत्र गृद्धाः पाण्डुसुता यत्र मे सज्जते मनः
एतन्मे तत्त्वमाचक्ष्व कुशलो ह्यसि संजय

6.10.3

संजय उवाच
न तत्र पाण्डवा गृद्धाः शृणु राजन्वचो मम
गृद्धो दुर्योधनस्तत्र शकुनिश्चापि सौबलः

6.10.4

अपरे क्षत्रियाश्चापि नानाजनपदेश्वराः
ये गृद्धा भारते वर्षे न मृष्यन्ति परस्परम्

6.10.5

अत्र ते वर्णयिष्यामि वर्षं भारत भारतम्
प्रियमिन्द्रस्य देवस्य मनोर्वैवस्वतस्य च

6.10.6

पृथोश्च राजन्वैन्यस्य तथेक्ष्वाकोर्महात्मनः
ययातेरम्बरीषस्य मान्धातुर्नहुषस्य च

6.10.7

तथैव मुचुकुन्दस्य शिबेरौशीनरस्य च
ऋषभस्य तथैलस्य नृगस्य नृपतेस्तथा

6.10.8

अन्येषां च महाराज क्षत्रियाणां बलीयसाम्
सर्वेषामेव राजेन्द्र प्रियं भारत भारतम्

6.10.9

तत्ते वर्षं प्रवक्ष्यामि यथाश्रुतमरिंदम
शृणु मे गदतो राजन्यन्मां त्वं परिपृच्छसि

6.10.10

महेन्द्रो मलयः सह्यः शुक्तिमानृक्षवानपि
विन्ध्यश्च पारियात्रश्च सप्तैते कुलपर्वताः

6.10.11

तेषां सहस्रशो राजन्पर्वतास्तु समीपतः
अभिज्ञाताः सारवन्तो विपुलाश्चित्रसानवः

6.10.12

अन्ये ततोऽपरिज्ञाता ह्रस्वा ह्रस्वोपजीविनः
आर्या म्लेच्छाश्च कौरव्य तैर्मिश्राः पुरुषा विभो

6.10.13

नदीः पिबन्ति बहुला गङ्गां सिन्धुं सरस्वतीम्
गोदावरीं नर्मदां च बाहुदां च महानदीम्

6.10.14

शतद्रुं चन्द्रभागां च यमुनां च महानदीम्
दृषद्वतीं विपाशां च विपापां स्थूलवालुकाम्

6.10.15

नदीं वेत्रवतीं चैव कृष्णवेणां च निम्नगाम्
इरावतीं वितस्तां च पयोष्णीं देविकामपि

6.10.16

वेदस्मृतिं वेतसिनीं त्रिदिवामिष्कुमालिनीम्
करीषिणीं चित्रवहां चित्रसेनां च निम्नगाम्

6.10.17

गोमतीं धूतपापां च वन्दनां च महानदीम्
कौशिकीं त्रिदिवां कृत्यां विचित्रां लोहतारिणीम्

6.10.18

रथस्थां शतकुम्भां च सरयूं च नरेश्वर
चर्मण्वतीं वेत्रवतीं हस्तिसोमां दिशं तथा

6.10.19

शतावरीं पयोष्णीं च परां भैमरथीं तथा
कावेरीं चुलुकां चापि वापीं शतबलामपि

6.10.20

निचीरां महितां चापि सुप्रयोगां नराधिप
पवित्रां कुण्डलां सिन्धुं वाजिनीं पुरमालिनीम्

6.10.21

पूर्वाभिरामां वीरां च भीमामोघवतीं तथा
पलाशिनीं पापहरां महेन्द्रां पिप्पलावतीम्

6.10.22

पारिषेणामसिक्नीं च सरलां भारमर्दिनीम्
पुरुहीं प्रवरां मेनां मोघां घृतवतीं तथा

6.10.23

धूमत्यामतिकृष्णां च सूचीं छावीं च कौरव
सदानीरामधृष्यां च कुशधारां महानदीम्

6.10.24

शशिकान्तां शिवां चैव तथा वीरवतीमपि
वास्तुं सुवास्तुं गौरीं च कम्पनां सहिरण्वतीम्

6.10.25

हिरण्वतीं चित्रवतीं चित्रसेनां च निम्नगाम्
रथचित्रां ज्योतिरथां विश्वामित्रां कपिञ्जलाम्

6.10.26

उपेन्द्रां बहुलां चैव कुचरामम्बुवाहिनीम्
वैनन्दीं पिञ्जलां वेण्णां तुङ्गवेणां महानदीम्

6.10.27

विदिशां कृष्णवेण्णां च ताम्रां च कपिलामपि
शलुं सुवामां वेदाश्वां हरिस्रावां महापगाम्

6.10.28

शीघ्रां च पिच्छिलां चैव भारद्वाजीं च निम्नगाम्
कौशिकीं निम्नगां शोणां बाहुदामथ चन्दनाम्

6.10.29

दुर्गामन्तःशिलां चैव ब्रह्ममेध्यां बृहद्वतीम्
चरक्षां महिरोहीं च तथा जम्बुनदीमपि

6.10.30

सुनसां तमसां दासीं त्रसामन्यां वराणसीम्
लोलोद्धृतकरां चैव पूर्णाशां च महानदीम्

6.10.31

मानवीं वृषभां चैव महानद्यो जनाधिप
सदानिरामयां वृत्यां मन्दगां मन्दवाहिनीम्

6.10.32

ब्रह्माणीं च महागौरीं दुर्गामपि च भारत
चित्रोपलां चित्रबर्हां मञ्जुं मकरवाहिनीम्

6.10.33

मन्दाकिनीं वैतरणीं कोकां चैव महानदीम्
शुक्तिमतीमरण्यां च पुष्पवेण्युत्पलावतीम्

6.10.34

लोहित्यां करतोयां च तथैव वृषभङ्गिनीम्
कुमारीमृषिकुल्यां च ब्रह्मकुल्यां च भारत

6.10.35

सरस्वतीः सुपुण्याश्च सर्वा गङ्गाश्च मारिष
विश्वस्य मातरः सर्वाः सर्वाश्चैव महाबलाः

6.10.36

तथा नद्यस्त्वप्रकाशाः शतशोऽथ सहस्रशः
इत्येताः सरितो राजन्समाख्याता यथास्मृति

6.10.37

अत ऊर्ध्वं जनपदान्निबोध गदतो मम
तत्रेमे कुरुपाञ्चालाः शाल्वमाद्रेयजाङ्गलाः

6.10.38

शूरसेनाः कलिङ्गाश्च बोधा मौकास्तथैव च
मत्स्याः सुकुट्यः सौबल्याः कुन्तलाः काशिकोशलाः

6.10.39

चेदिवत्साः करूषाश्च भोजाः सिन्धुपुलिन्दकाः
उत्तमौजा दशार्णाश्च मेकलाश्चोत्कलैः सह

6.10.40

पाञ्चालाः कौशिजाश्चैव एकपृष्ठा युगंधराः
सौधा मद्रा भुजिङ्गाश्च काशयोऽपरकाशयः

6.10.41

जठराः कुक्कुशाश्चैव सुदाशार्णाश्च भारत
कुन्तयोऽवन्तयश्चैव तथैवापरकुन्तयः

6.10.42

गोविन्दा मन्दकाः षण्डा विदर्भानूपवासिकाः
अश्मकाः पांसुराष्ट्राश्च गोपराष्ट्राः पनीतकाः

6.10.43

आदिराष्ट्राः सुकुट्टाश्च बलिराष्ट्रं च केवलम्
वानरास्याः प्रवाहाश्च वक्रा वक्रभयाः शकाः

6.10.44

विदेहका मागधाश्च सुह्माश्च विजयास्तथा
अङ्गा वङ्गाः कलिङ्गाश्च यकृल्लोमान एव च

6.10.45

मल्लाः सुदेष्णाः प्राहूतास्तथा माहिषकार्षिकाः
वाहीका वाटधानाश्च आभीराः कालतोयकाः

6.10.46

अपरन्ध्राश्च शूद्राश्च पह्लवाश्चर्मखण्डिकाः
अटवीशबराश्चैव मरुभौमाश्च मारिष

6.10.47

उपावृश्चानुपावृश्चसुराष्ट्राः केकयास्तथा
कुट्टापरान्ता द्वैधेयाः काक्षाः सामुद्रनिष्कुटाः

6.10.48

अन्ध्राश्च बहवो राजन्नन्तर्गिर्यास्तथैव च
बहिर्गिर्याङ्गमलदा मागधा मानवर्जकाः

6.10.49

मह्युत्तराः प्रावृषेया भार्गवाश्च जनाधिप
पुण्ड्रा भार्गाः किराताश्च सुदोष्णाः प्रमुदास्तथा

6.10.50

शका निषादा निषधास्तथैवानर्तनैरृताः
दुगूलाः प्रतिमत्स्याश्च कुशलाः कुनटास्तथा

6.10.51

तीरग्राहास्तरतोया राजिका रस्यकागणाः
तिलकाः पारसीकाश्च मधुमन्तः प्रकुत्सकाः

6.10.52

काश्मीराः सिन्धुसौवीरा गान्धारा दर्शकास्तथा
अभीसारा कुलूताश्च शैवला बाह्लिकास्तथा

6.10.53

दर्वीकाः सकचा दर्वा वातजामरथोरगाः
बहुवाद्याश्च कौरव्य सुदामानः सुमल्लिकाः

6.10.54

वध्राः करीषकाश्चापि कुलिन्दोपत्यकास्तथा
वनायवो दशापार्श्वा रोमाणः कुशबिन्दवः

6.10.55

कच्छा गोपालकच्छाश्च लाङ्गलाः परवल्लकाः
किराता बर्बराः सिद्धा विदेहास्ताम्रलिङ्गकाः

6.10.56

ओष्ट्राः पुण्ड्राः ससैरन्ध्राः पार्वतीयाश्च मारिष
अथापरे जनपदा दक्षिणा भरतर्षभ

6.10.57

द्रविडाः केरलाः प्राच्या भूषिका वनवासिनः
उन्नत्यका माहिषका विकल्पा मूषकास्तथा

6.10.58

कर्णिकाः कुन्तिकाश्चैव सौद्भिदा नलकालकाः
कौकुट्टकास्तथा चोलाः कोङ्कणा मालवाणकाः

6.10.59

समङ्गाः कोपनाश्चैव कुकुराङ्गदमारिषाः
ध्वजिन्युत्सवसंकेतास्त्रिगर्ताः सर्वसेनयः

6.10.60

त्र्यङ्गाः केकरकाः प्रोष्ठाः परसंचरकास्तथा
तथैव विन्ध्यपुलकाः पुलिन्दाः कल्कलैः सह

6.10.61

मालका मल्लकाश्चैव तथैवापरवर्तकाः
कुलिन्दाः कुलकाश्चैव करण्ठाः कुरकास्तथा

6.10.62

मूषका स्तनबालाश्च सतियः पत्तिपञ्जकाः
आदिदायाः सिरालाश्च स्तूबका स्तनपास्तथा

6.10.63

हृषीविदर्भाः कान्तीकास्तङ्गणाः परतङ्गणाः
उत्तराश्चापरे म्लेच्छा जना भरतसत्तम

6.10.64

यवनाश्च सकाम्बोजा दारुणा म्लेच्छजातयः
सक्षद्द्रुहः कुन्तलाश्च हूणाः पारतकैः सह

6.10.65

तथैव मरधाश्चीनास्तथैव दशमालिकाः
क्षत्रियोपनिवेशाश्च वैश्यशूद्रकुलानि च

6.10.66

शूद्राभीराथ दरदाः काश्मीराः पशुभिः सह
खशिकाश्च तुखाराश्च पल्लवा गिरिगह्वराः

6.10.67

आत्रेयाः सभरद्वाजास्तथैव स्तनयोषिकाः
औपकाश्च कलिङ्गाश्च किरातानां च जातयः

6.10.68

तामरा हंसमार्गाश्च तथैव करभञ्जकाः
उद्देशमात्रेण मया देशाः संकीर्तिताः प्रभो

6.10.69

यथागुणबलं चापि त्रिवर्गस्य महाफलम्
दुह्येद्धेनुः कामधुक्च भूमिः सम्यगनुष्ठिता

6.10.70

तस्यां गृध्यन्ति राजानः शूरा धर्मार्थकोविदाः
ते त्यजन्त्याहवे प्राणान्रसागृद्धास्तरस्विनः

6.10.71

देवमानुषकायानां कामं भूमिः परायणम्
अन्योन्यस्यावलुम्पन्ति सारमेया इवामिषम्

6.10.72

राजानो भरतश्रेष्ठ भोक्तुकामा वसुंधराम्
न चापि तृप्तिः कामानां विद्यते चेह कस्यचित्

6.10.73

तस्मात्परिग्रहे भूमेर्यतन्ते कुरुपाण्डवाः
साम्ना दानेन भेदेन दण्डेनैव च पार्थिव

6.10.74

पिता माता च पुत्रश्च खं द्यौश्च नरपुंगव
भूमिर्भवति भूतानां सम्यगच्छिद्रदर्शिनी

Translation — Kisari Mohan Ganguli

"Dhritarashtra said,--'Tell me truly (O Sanjaya) of this Varsha that is called after Bharata, where this senseless force hath been collected, in

respect of which this my son Duryodhana hath been so very covetous, which the sons of Pandu also are desirous of obtaining, and in which my mind too sinketh. O, tell me this, for thou art, in my judgment endued with intelligence.

"Sanjaya said,--'Listen to me, O king The sons of Pandu are not covetous about this country. On the other hand, it is Duryodhana that is covetous, and Sakuni the son of Suvala, as also many other Kshatriyas who are rulers of the provinces, who being covetous of this country are not able to bear one another. I will now will thee, O thou of Bharata's race, of the tract of land known by Bharata's name. This land is the beloved one of Indra, and, O thou of Bharata's race, this land, O monarch, that is called after Bharata, is also the beloved land of Manu, the son of Vivaswat, of Prithu, of Vainya, of the high-souled Ikshwaku, of Yayati, of Amvarisha, of Mandhatri, of Nahusha, of Muchukunda, of Sivi the son of Usinara, of Rishava, of Ila, of king Nriga, of Kusika, O invincible one, of the high-souled Gadhi, of Somaka, O irrepressible one, and of Dilipa, and also, O monarch, of many other mighty Kshatriyas. I will now, O chastiser of foes, describe to thee that country as I have heard of it. Listen to me, O king, as I speak of what thou hast asked me. Mahendra, Malaya, Sahya, Suktimat, Rakshavat, Vindhya, and Paripatra,--these seven are the Kala-mountains 1 (of Bharatvarsha). Besides these, O king, there are thousands of mountains that are unknown, of hard make, huge, and having excellent valleys. Besides these there are many other smaller mountains inhabited by barbarous tribes. Aryans and Mlecchas, O Kauravya, and many races, O lord, mixed of the two elements, drink the waters of the following rivers, viz., magnificent Ganga, Sindhu, and Saraswati; of Godavari, and Narmada, and the large river called Yamuna; of Dhrishadwati, and Vipapa, and Vipasa and Sthulavaluka; of the river Vetravati, and that other one called Krishna-vena; of Iravati, and Vitasta, and Payosyini, and Devika; of Vedasmrita and Vedavati, and Tridiva, and Ikshumalavi; 2 of Karishini, and Chitravaha, and the river called Chitrasena; of Gomati, and Dhutapada and the large river called Gandaki 3, of Kausiki, and Nischitra, and Kirtya, and Nichita, and Lohatarini; 4 of Rashasi and Satakumbha, and also Sarayu; of Charmanwati, and Vetravati, 5 and Hastisoma, and Disa; of the river called Saravati, and Venna, and Bhimarathi; of Kaveri, and Chuluka, and Vina, and Satavala; of Nivara, and Mahila, and Suprayoga, O king; of Pavitra,

and Kundala, and Rajani, and Puramalini; of Purvabhirama, and Vira, and Bhima, and Oghavati; of Palasini, and Papahara, and Mahendra, and Patalavati, of Karishini, and Asikni, and the large river Kusachira: of Makari, and Pravara, and Mena, and Hema, and Dhritavati; of Puravati, and Anushna, and Saivya, and Kapi, O Bharata; of Sadanira, and Adhrishya, and the mighty stream Kusadhara; of Sadakanta, and Siva, and Viravati; of Vatsu, and Suvastu, and Kampana with Hiranwati; of Vara, and the mighty river Panchami, of Rathachitra, and Jyotiratha, and Viswamitra, and Kapinjala; of Upendra, and Vahula, and Kuchira, and Madhuvahini: of Vinadi, and Pinjala, and Vena, and the great river Pungavena; of Vidisa and Krishna-vena, and Tamra, and Kapila, of Salu, and Suvama, the Vedaswa, and the mighty river Harisrava; of Sighra, and Pischala, and the river Bharadwaji, of the river Kausiki, and Sona, and Chandrama; of Durgamantrasila, and Brahma-vodhya, and Vrihadvati; of Yaksha, and Rohi, and Yamvunadi; of Sunasa and Tamasa, and Dasi, and Vasa, and Varuna, and Asi; of Nila, and Dhrimati, and the mighty river Parnasa; of Pomasi, and Vrishabha, and Brahma-meddhya, and Vrihaddhani. These and many other large rivers, O king, such as Sadonirmaya and Krishna, and Mandaga, and Mandavahini; and Mahagouri, and Durga, O Bharata; and Chitropala. Chitraratha, and Manjula, and Vahini; and Mandakini, and Vaitarani, and Kosa, and Mahanadi; and Suktimati, and Ananga, and Pushpaveni, and Utpalavati; and Lohitya, Karatoya, and Vrishasabhya; and Kumari, and Rishikullya and Marisha, and Saraswati; and Mandakini, and Supunya, Sarvasanga, O Bharata, are all mothers of the universe and productive of great merit. Besides these, there are rivers, by hundreds and thousands, that are not known (by names), I have now recounted to thee, O king, all the rivers as far as I remember.

"After this, listen to the names of the provinces as I mention them. They are the Kuru-Panchalas, the Salwas, the Madreyas, the Jangalas, the Surasena, the Kalingas, the Vodhas, the Malas, the Matsyas, the Sauvalyas, the Kuntalas, the Kasi-kosalas, the Chedis, the Karushas, the Bhojas, the Sindhus, the Pulindakas, the Uttamas, the Dasarnas, the Mekalas, the Utkalas; the Panchalas, the Kausijas, the Nikarprishthas, Dhurandharas; the Sodhas, the Madrabhujingas, the Kasis, and the further-Kasis; the Jatharas, the Kukuras, O Bharata; the Kuntis, the Avantis, and the further-Kuntis; the Gomantas, the Mandakas, the Shandas, the Vidarbhas, the Rupavahikas; the Aswakas, the Pansurashtras, the Goparashtras, and the Karityas; the Adhirjayas, the Kuladyas, the Mallarashtras, the Keralas, the Varatrasyas, the Apavahas, the Chakras, the Vakratapas, the Sakas; the Videhas, the Magadhas, the Swakshas, the Malayas, the Vijayas, the Angas, the Vangas, the Kalingas, the Yakrillomans; the Mallas, the Suddellas, the Pranradas, the Mahikas, the Sasikas; the Valhikas, the Vatadhanas, the Abhiras, the Kalajoshakas; the Aparantas, the Parantas, the Pahnabhas, the Charmamandalas; the Atavisikharas, the Mahabhutas, O sire; the Upavrittas, the Anupavrittas, the Surashatras, Kekayas; the Kutas, the Maheyas, the Kakshas, the Samudranishkutas; the Andhras,

and, O king, many hilly tribes, and many tribes residing on lands laying at the foot of the hills, and the Angamalajas, and the Manavanjakas; the Pravisheyas, and the Bhargavas, O king; the Pundras, the Bhargas, the Kiratas, the Sudeshnas, and the Yamunas, the Sakas, the Nishadhas, the Anartas, the Nairitas, the Durgalas, the Pratimasyas, the Kuntalas, and the Kusalas; the Tiragrahas, the Ijakas, the Kanyakagunas, the Tilabharas, the Samiras, the Madhumattas, the Sukandakas; the Kasmiras, the Sindhusauviras, the Gandharvas, and the Darsakas; the Abhisaras, the Utulas, the Saivalas, and the Valhikas; the Darvis, the Vanavadarvas, the Vatagas, the Amarathas, and the Uragas; the Vahuvadhas, the Kauravyas, the Sudamanas, the Sumalikas; the Vadhras, the Karishakas, the Kalindas, and the Upatyakas; the Vatayanas, the Romanas, and the Kusavindas; the Kacchas, the Gopalkacchas, the Kuruvarnakas; the Kiratas, the Varvasas, the Siddhas, the Vaidehas, and the Tamraliptas; the Aundras, the Paundras, the Saisikatas, and the Parvatiyas, O sire.

"'There are other kingdoms, O bull of Bharata's race, in the south. They are the Dravidas, the Keralas, the Prachyas, the Mushikas, and the Vanavashikas; the Karanatakas, the Mahishakas, the Vikalpas, and also the Mushakas; the Jhillikas, the Kuntalas, the Saunridas, and the Nalakananas; the Kankutakas, the Cholas, and the Malavayakas; the Samangas, the Kanakas, the Kukkuras, and the Angara-marishas; the Samangas, the Karakas, the Kukuras, the Angaras, the Marishas: the Dhwajinis, the Utsavas, the Sanketas, the Trigartas, and the Salwasena; the Vakas, the Kokarakas, the Pashtris, and the Lamavegavasas; the Vindhyachulakas, the Pulindas, and the Valkalas; the Malavas, the Vallavas, the further-Vallavas, the Kulindas, the Kalavas, the Kuntaukas, and the Karatas; the Mrishakas, the Tanavalas, the Saniyas; the Alidas, the Pasivatas, the Tanayas, and the Sulanyas; the Rishikas, the Vidarbhas, the Kakas, the Tanganas, and the further-Tanganas. Among the tribes of the north are the Mlecchas, and the Kruras, O best of the Bharatas; the Yavanas, the Chinas, the Kamvojas, the Darunas, and many Mleccha tribes; the Sukritvahas, the Kulatthas, the Hunas, and the Parasikas; the Ramanas, and the Dasamalikas. These countries are, besides, the abodes of many Kshatriya, Vaisya, and Sudra tribes. Then again there are the Sudra-abhiras, the Dardas, the Kasmiras, and the Pattis; the Khasiras; the Atreyas, the Bharadwajas, the Stanaposhikas, the Poshakas, the Kalingas, and diverse tribes of Kiratas; the Tomaras, the Hansamargas, and the Karamanjakas. These and other kingdoms are on the east and on the north. O lord, alluding to them briefly I have told thee all. Earth, if its resources are properly developed according to its qualities and prowess, is like an ever-yielding 1 cow, from which the three-fold fruits of virtue, profit and pleasure, may be milked. Brave kings conversant with virtue and profit have become covetous of Earth. Endued with activity, they would even cast away their lives in battle, from hunger of wealth. Earth is certainly the refuge

of creatures endued with celestial bodies as also of creatures endued with human bodies. 1 Desirous of enjoying Earth, the kings, O chief of the Bharatas, have become like dogs that snatch meat from one another. Their ambition is unbounded, knowing no gratification. 2 It is for this that the Kurus and the Pandavas are striving for possession of Earth, by negotiation, disunion, gift, and battle, O Bharata. If Earth be well looked after, it becometh the father, mother, children, firmament and heaven, of all creatures, O bull among men.'"

20:1 i.e. mountains forming boundaries of divisions.

20:2 The Bombay text reads Ikshula and Krimi for "Ikshumlavi" occurring in Bengal texts.

20:3 The Bengal texts have Gandakincha mahanadim. The Bombay text reads Vandanancha mahanadim with a cha immediately before. The Burdwan Pandits read Chandanancha mahanadim.

20:4 The Bombay texts read Tridiva for Nischita; this is incorrect, for Tridiva occurs in the Bombay text itself a little before. The name Lohatarini occurs in various forms.

20:5 For Vetravati, the Bengal texts read Chandrabhaga. Both Chandrabhaga and Vetravati, however occur before.

22:1 Kamadhuk is that species of kine which always yield milk.

23:1 Nilakantha explains this in this way. The gods depend on sacrifices performed by human beings; and as regards human beings, their food is supplied by the Earth. Superior and inferior creatures, therefore, are all supported by the earth; the Earth then is their refuge. The word Earth in these slokas is sometimes used to signify the world and sometimes the element of that name.

23:2 I render the last line a little too freely. If the saying is intended to be general, the translation should run thus: "Up to this day there is no man whose desires can be satiated."

6.11.1

धृतराष्ट्र उवाच
भारतस्यास्य वर्षस्य तथा हैमवतस्य च
प्रमाणमायुषः सूत फलं चापि शुभाशुभम्

6.11.2

अनागतमतिक्रान्तं वर्तमानं च संजय
आचक्ष्व मे विस्तरेण हरिवर्षं तथैव च

6.11.3

संजय उवाच
चत्वारि भारते वर्षे युगानि भरतर्षभ
कृतं त्रेता द्वापरं च पुष्यं च कुरुवर्धन

6.11.4

पूर्वं कृतयुगं नाम ततस्त्रेतायुगं विभो
संक्षेपाद्द्वापरस्याथ ततः पुष्यं प्रवर्तते

6.11.5

चत्वारि च सहस्राणि वर्षाणां कुरुसत्तम
आयुःसंख्या कृतयुगे संख्याता राजसत्तम

6.11.6

तथा त्रीणि सहस्राणि त्रेतायां मनुजाधिप
द्विसहस्रं द्वापरे तु शते तिष्ठति संप्रति

6.11.7

न प्रमाणस्थितिर्ह्यस्ति पुष्येऽस्मिन्भरतर्षभ
गर्भस्थाश्च म्रियन्तेऽत्र तथा जाता म्रियन्ति च

6.11.8

महाबला महासत्त्वाः प्रजागुणसमन्विताः
अजायन्त कृते राजन्मुनयः सुतपोधनाः

6.11.9

महोत्साहा महात्मानो धार्मिकाः सत्यवादिनः
जाताः कृतयुगे राजन्धनिनः प्रियदर्शनाः

6.11.10

आयुष्मन्तो महावीरा धनुर्धरवरा युधि
जायन्ते क्षत्रियाः शूरास्त्रेतायां चक्रवर्तिनः

6.11.11

सर्ववर्णा महाराज जायन्ते द्वापरे सति
महोत्साहा महावीर्याः परस्परवधैषिणः

6.11.12

तेजसाल्पेन संयुक्ताः क्रोधनाः पुरुषा नृप
लुब्धाश्चानृतकाश्चैव पुष्ये जायन्ति भारत

6.11.13

ईर्ष्या मानस्तथा क्रोधो मायासूया तथैव च
पुष्ये भवन्ति मर्त्यानां रागो लोभश्च भारत

6.11.14

संक्षेपो वर्तते राजन्द्वापरेऽस्मिन्नराधिप
गुणोत्तरं हैमवतं हरिवर्षं ततः परम्

Translation — Kisari Mohan Ganguli

"Dhritarashtra said,--'Tell me, O Sanjaya, of the period of life, the strength, the good and bad things, the future, past and present, of the residents, O Suta, of this Varsha of Bharata, and of the Himavat-varsha, as also of Hari-varsha, in detail."

"Sanjaya said,--'O bull of Bharata's race, four Yugas set in Bharata's Varsha, viz., Krita, Treta, Dwapara, and Kali. The Yuga that sets in first is Krita. O Lord; after the expiry of Krita comes Treta; after expiry of Treta comes Dwapara; and after that last of all, sets in Kali. Four thousand years, O best of the Kurus, are reckoned as the measure of life, O best of kings, in the Krita epoch. Three thousand years is the period in Treta, O ruler of men. At present in Dwapara, persons live on Earth for two thousand years. In Kali, however, O bull of Bharata's race, there is no fixed limit of life's measure, in so much that men die while in the womb, as also soon after birth. In the Krita age, O king, men are born and beget children, by hundreds and thousands, that are of great strength and great power, endued with the attribute of great wisdom, and possessed of wealth and handsome features. In that age are born and begotten Munis endued with wealth of asceticism, capable of great exertion, possessed of high souls, and virtuous, and truthful in speech. The Kshatriyas also, born in that age are of agreeable features, able-bodied, possessed of great energy, accomplished in the use of the bow, highly skilled in battle and exceedingly brave. In the Treta age, O king, all the Kshatriya kings were emperors ruling from sea to sea. In Treta are

begotten brave Kshatriyas not subject to any one, endued with long lives, possessed of heroism, and wielding the bow in battle with great skill. When Dwapara sets in, O king, all the (four) orders born become capable of great exertion, endued with great energy, and desirous of conquering one another. The men born in Kali, O king, are endued with little energy, highly wrathful, covetous, and untruthful. Jealousy, pride, anger, deception, malice and covetousness, O Bharata, are the attributes of creatures in the Kali age. The portion that remains, O king, of this the Dwapara age, is small, O ruler of men. The Varsha known as Haimavat is superior to Bharatavarsha, while Harivarsha is superior to Hainavatvarsha, in respect of all qualities.'

6.12.1

धृतराष्ट्र उवाच
जम्बूखण्डस्त्वया प्रोक्तो यथावदिह संजय
विष्कम्भमस्य प्रब्रूहि परिमाणं च तत्त्वतः

6.12.2

समुद्रस्य प्रमाणं च सम्यगच्छिद्रदर्शन
शाकद्वीपं च मे ब्रूहि कुशद्वीपं च संजय

6.12.3

शाल्मलं चैव तत्त्वेन क्रौञ्चद्वीपं तथैव च
ब्रूहि गावल्गणे सर्वं राहोः सोमार्कयोस्तथा

6.12.4

संजय उवाच
राजन्सुबहवो द्वीपा यैरिदं संततं जगत्
सप्त त्वहं प्रवक्ष्यामि चन्द्रादित्यौ ग्रहांस्तथा

6.12.5

अष्टादश सहस्राणि योजनानां विशां पते
षट्शतानि च पूर्णानि विष्कम्भो जम्बुपर्वतः

6.12.6

लावणस्य समुद्रस्य विष्कम्भो द्विगुणः स्मृतः
नानाजनपदाकीर्णो मणिविद्रुमचित्रितः

6.12.7

नैकधातुविचित्रैश्च पर्वतैरुपशोभितः
सिद्धचारणसंकीर्णः सागरः परिमण्डलः

6.12.8

शाकद्वीपं च वक्ष्यामि यथावदिह पार्थिव
शृणु मे त्वं यथान्यायं ब्रुवतः कुरुनन्दन

6.12.9

जम्बूद्वीपप्रमाणेन द्विगुणः स नराधिप
विष्कम्भेण महाराज सागरोऽपि विभागशः
क्षीरोदो भरतश्रेष्ठ येन संपरिवारितः

6.12.10

तत्र पुण्या जनपदा न तत्र म्रियते जनः
कुत एव हि दुर्भिक्षं क्षमातेजोयुता हि ते

6.12.11

शाकद्वीपस्य संक्षेपो यथावद्भरतर्षभ
उक्त एष महाराज किमन्यच्छ्रोतुमिच्छसि

6.12.12

धृतराष्ट्र उवाच
शाकद्वीपस्य संक्षेपो यथावदिह संजय
उक्तस्त्वया महाभाग विस्तरं ब्रूहि तत्त्वतः

6.12.13

संजय उवाच
तथैव पर्वता राजन्सप्तात्र मणिभूषिताः
रत्नाकरास्तथा नद्यस्तेषां नामानि मे शृणु
अतीवगुणवत्सर्वं तत्र पुण्यं जनाधिप

6.12.14

देवर्षिगन्धर्वयुतः परमो मेरुरुच्यते
प्रागायतो महाराज मलयो नाम पर्वतः
यतो मेघाः प्रवर्तन्ते प्रभवन्ति च सर्वशः

6.12.15

ततः परेण कौरव्य जलधारो महागिरिः
यत्र नित्यमुपादत्ते वासवः परमं जलम्
यतो वर्षं प्रभवति वर्षाकाले जनेश्वर

6.12.16

उच्चैर्गिरी रैवतको यत्र नित्यं प्रतिष्ठितः
रेवती दिवि नक्षत्रं पितामहकृतो विधिः

6.12.17

उत्तरेण तु राजेन्द्र श्यामो नाम महागिरिः
यतः श्यामत्वमापन्नाः प्रजा जनपदेश्वर

6.12.18

धृतराष्ट्र उवाच
सुमहान्संशयो मेऽद्य प्रोक्तं संजय यत्त्वया
प्रजाः कथं सूतपुत्र संप्राप्ताः श्यामतामिह

6.12.19

संजय उवाच
सर्वेष्वेव महाप्राज्ञ द्वीपेषु कुरुनन्दन
गौरः कृष्णश्च वर्णौ द्वौ तयोर्वर्णान्तरं नृप

6.12.20

श्यामो यस्मात्प्रवृत्तो वै तत्ते वक्ष्यामि भारत
आस्तेऽत्र भगवान्कृष्णस्तत्कान्त्या श्यामतां गतः

6.12.21

ततः परं कौरवेन्द्र दुर्गशैलो महोदयः
केसरी केसरयुतो यतो वातः प्रवायति

6.12.22

तेषां योजनविष्कम्भो द्विगुणः प्रविभागशः
वर्षाणि तेषु कौरव्य संप्रोक्तानि मनीषिभिः

6.12.23

महामेरुर्महाकाशो जलदः कुमुदोत्तरः
जलधारात्परो राजन्सुकुमार इति स्मृतः

6.12.24

रैवतस्य तु कौमारः श्यामस्य तु मणीचकः
केसरस्याथ मोदाकी परेण तु महापुमान्

6.12.25

परिवार्य तु कौरव्य दैर्घ्यं ह्रस्वत्वमेव च
जम्बूद्वीपेन विख्यातस्तस्य मध्ये महाद्रुमः

6.12.26

शाको नाम महाराज तस्य द्वीपस्य मध्यगः
तत्र पुण्या जनपदाः पूज्यते तत्र शंकरः

6.12.27

तत्र गच्छन्ति सिद्धाश्च चारणा दैवतानि च
धार्मिकाश्च प्रजा राजंश्चत्वारोऽतीव भारत

6.12.28

वर्णाः स्वकर्मनिरता न च स्तेनोऽत्र दृश्यते
दीर्घायुषो महाराज जरामृत्युविवर्जिताः

6.12.29

प्रजास्तत्र विवर्धन्ते वर्षास्विव समुद्रगाः
नद्यः पुण्यजलास्तत्र गङ्गा च बहुधागतिः

6.12.30

सुकुमारी कुमारी च सीता कावेरका तथा
महानदी च कौरव्य तथा मणिजला नदी
इक्षुवर्धनिका चैव तथा भरतसत्तम

6.12.31

ततः प्रवृत्ताः पुण्योदा नद्यः कुरुकुलोद्वह
सहस्राणां शतान्येव यतो वर्षति वासवः

6.12.32

न तासां नामधेयानि परिमाणं तथैव च
शक्यते परिसंख्यातुं पुण्यास्ता हि सरिद्वराः

6.12.33

तत्र पुण्या जनपदाश्चत्वारो लोकसंमताः
मगाश्च मशकाश्चैव मानसा मन्दगास्तथा

6.12.34

मगा ब्राह्मणभूयिष्ठाः स्वकर्मनिरता नृप
मशकेषु तु राजन्या धार्मिकाः सर्वकामदाः

6.12.35

मानसेषु महाराज वैश्याः कर्मोपजीविनः
सर्वकामसमायुक्ताः शूरा धर्मार्थनिश्चिताः
शूद्रास्तु मन्दगे नित्यं पुरुषा धर्मशीलिनः

6.12.36

न तत्र राजा राजेन्द्र न दण्डो न च दण्डिकाः
स्वधर्मेणैव धर्मं च ते रक्षन्ति परस्परम्

6.12.37

एतावदेव शक्यं तु तस्मिन्द्वीपे प्रभाषितुम्
एतावदेव श्रोतव्यं शाकद्वीपे महौजसि

Translation — Kisari Mohan Ganguli

(Bhumi Parva)

"Dhritarashtra said,--'Thou hast, O Sanjaya, duly described Jamvukhanda to me. Tell me now its dimensions and extent truly. Tell me also, O Sanjaya, of the extent of the ocean of Sakadwipa, and Kusadwipa, of Salmalidwipa and Kraunchadwipa, truly and without leaving anything and tell me also, O son of Gavalgani, of Rahu and Soma and Surya.'

"Sanjaya said,--'There are, O king, many islands, over which the Earth extended. I will describe to thee, however, only seven islands, and the moon, and the sun, and the planet (Rahu), also. The Jamvu mountain, O king, extends over full eighteen thousand and six hundred Yojanas. The extent of the salt ocean is said to be twice this. That ocean is covered with many kingdoms, and is adorned with gems and corals. It is, besides, decked with many mountains that are variegated with metals of diverse kinds. Thickly peopled by Siddhas and Charanas, the ocean is circular in form.

"I will now tell thee truly of Sakadwipa, O Bharata. Listen to me, O son of Kuru's race, as I describe it to thee duly. That island, O ruler of men, is of twice the extent of Jamvudwipa. And the ocean also, O great king, is of twice the extent of that island. Indeed, O best of the Bharatas, Sakadwipa is surrounded on all sides by the ocean. The kingdoms there are full of righteousness, and the men there never die. How can famine take place there? The people are all endued with forgiveness and great energy. I have now, O bull of Bharata's race, given thee duly a brief description of Sakadwipa. What else, O king, dost thou wish to hear?'" 1

"Dhritarashtra said,--'Thou hast given me, O Sanjaya, a description of Sakadwipa in brief. O thou that art possessed of great wisdom, tell me now everything in detail truly.'

"Sanjaya said,--'In that island, O king, there are seven mountains that are decked with jewels and that are mines of gems, precious stones. There are many rivers also in that island. Listen to me as I recount their names. Everything there, O king, is excellent and delightful, The first of these mountains is called Meru. It is the abode of the gods, Rishis, and Gandharvas. The next mountain, O king, is called Malaya stretching towards the east. It is there that the clouds are generated and it is thence that they disperse on all sides. The next, O thou of Kuru's race, is the large mountain called Jaladhara. 1 Thence Indra daily taketh water of the best quality. It is from that water that we get showers in the season of rains, O ruler of men. Next cometh the high mountain called Raivataka, over which, in the firmament, hath been permanently placed the constellation called Revati. This arrangement hath been made by the Grandsire himself. On the north of this, O great king, is the large mountain called Syama. It hath the splendour of newly-risen clouds, is very high, beautiful and of bright body. And since the hue of those mountains is dark, the people residing there are all dark in complexion, O king.'

"Dhritarashtra said,--'A great doubt ariseth in my mind, O Sanjaya, from what thou hast said. Why, O Suta's son, would the people there be of dark complexion?'

"Sanjaya said,--'O great king, in all islands, O son of Kuru's race, men may be found that are fair, and those that are dark, and those also that are produced by a union of the fair and the dark races. But because the people there are all dark, therefore is that mountain called the Dark Mountain. After this, O chief of the Kurus, is the large mountain called Durgasaila. And then cometh the mountain called Kesari. The breezes that blow from that mountain are all charged with (odoriferous) effluvia. The measure of each of these mountains is double that of the one mentioned immediately before. O thou of Kuru's race, it hath been said by the wise that there are seven Varshas in that island. The Varsha of Meru is called Mahakasa; that of the water-giving (Malaya) is called Kumudottara. The Varsha of Jaladhara is called Sukumara: while that of Raivatak is called Kaumara; and of Syama, Manikanchana. The Varsha of Kesara is called Mandaki, and that called after the next mountain is called Mahapuman. In the midst of that island is a large tree called Saka. In height and breadth the measure of that tree is equal to that of the Jamvu tree in Jamvudwipa. And the people there always adore that tree. There in that island are, many delightful provinces where Siva is worshipped, and thither repair the Siddhas, the Charanas, and the celestials. The people there, O king, are virtuous, and all the four orders, O Bharata, are devoted to

their respective occupation. No instance of theft can be seen there. Freed from decrepitude and death and gifted with long life, the people there, O king, grow like rivers during the season of rains. The rivers there are full of sacred water, and Ganga herself, distributed as she hath been into various currents, is there, Sukumari, and Kumari, and Seta, and Keveraka, and Mahanadi, O Kauravya, and the river Manijala, and Chakshus, and the river Vardhanika, O thou best of the Bharatas,--these and many other rivers by thousands and hundreds, all full of sacred water, are there, O perpetuator of Kuru's race, from which Vasava draweth water for showering it as rain. It is impossible to recount the names and lengths of rivers. All of them are foremost of rivers and sin-cleansing. As heard by all men there, in that island of Saka, are four sacred provinces. They are the Mrigas, the Masakas, the Manasas, and the Mandagas. The Mrigas for the most part are Brahmanas devoted to the occupations of their order. Amongst the Masakas are virtuous Kshatriyas granting (unto Brahmanas) every wish (entertained by them). The Manasas, O king, live by following the duties of the Vaisya order. Having every wish of theirs gratified, they are also brave and firmly devoted to virtue and profit. The Mandagas are all brave Sudras of virtuous behaviour. In these provinces, O monarch, there is no king, no punishment, no person that deserves to be punished. Conversant with the dictates of duty they are all engaged in the practice of their respective duties and protect one another. This much is capable of being said of the island called Saka. This much also should be listened to about that island endued with great energy." 1

24:1 The Bombay text reads Kimanyat Kathayami te. The Bengal reading is Kimanyat srotumicchasi.

25:1 The Bombay text reads Tatas parena; the Bengal reading is Tatas purvena. I adopt the former.

26:1 Probably this mythical account of Sakadwipa embodies some vague tradition current in ancient India of some republic in Eastern Asia or Oceanic Asia (further east in the Pacific). Accustomed as the Hindus were to kingly form of government, a government without a king, would strike them exactly in the way described in the last two slokas.

6.13.1

संजय उवाच
उत्तरेषु तु कौरव्य द्वीपेषु श्रूयते कथा
यथाश्रुतं महाराज ब्रुवतस्तन्निबोध मे

6.13.2

घृततोयः समुद्रोऽत्र दधिमण्डोदकोऽपरः
सुरोदः सागरश्चैव तथान्यो घर्मसागरः

6.13.3

परस्परेण द्विगुणाः सर्वे द्वीपा नराधिप
सर्वतश्च महाराज पर्वतैः परिवारिताः

6.13.4

गौरस्तु मध्यमे द्वीपे गिरिर्मानःशिलो महान्
पर्वतः पश्चिमः कृष्णो नारायणनिभो नृप

6.13.5

तत्र रत्नानि दिव्यानि स्वयं रक्षति केशवः
प्रजापतिमुपासीनः प्रजानां विदधे सुखम्

6.13.6

कुशद्वीपे कुशस्तम्बो मध्ये जनपदस्य ह
संपूज्यते शल्मलिश्च द्वीपे शाल्मलिके नृप

6.13.7

क्रौञ्चद्वीपे महाक्रौञ्चो गिरी रत्नचयाकरः
संपूज्यते महाराज चातुर्वर्ण्येन नित्यदा

6.13.8

गोमन्दः पर्वतो राजन्सुमहान्सर्वधातुमान्
यत्र नित्यं निवसति श्रीमान्कमललोचनः
मोक्षिभिः संस्तुतो नित्यं प्रभुर्नारायणो हरिः

6.13.9

कुशद्वीपे तु राजेन्द्र पर्वतो विद्रुमैश्चितः
सुधामा नाम दुर्धर्षो द्वितीयो हेमपर्वतः

6.13.10

द्युतिमान्नाम कौरव्य तृतीयः कुमुदो गिरिः
चतुर्थः पुष्पवान्नाम पञ्चमस्तु कुशेशयः

6.13.11

षष्ठो हरिगिरिर्नाम षडेते पर्वतोत्तमाः
तेषामन्तरविष्कम्भो द्विगुणः प्रविभागशः

6.13.12

औद्भिदं प्रथमं वर्षं द्वितीयं वेणुमण्डलम्
तृतीयं वै रथाकारं चतुर्थं पालनं स्मृतम्

6.13.13

धृतिमत्पञ्चमं वर्षं षष्ठं वर्षं प्रभाकरम्
सप्तमं कापिलं वर्षं सप्तैते वर्षपुञ्जकाः

6.13.14

एतेषु देवगन्धर्वाः प्रजाश्च जगतीश्वर
विहरन्ति रमन्ते च न तेषु म्रियते जनः

6.13.15

न तेषु दस्यवः सन्ति म्लेच्छजात्योऽपि वा नृप
गौरप्रायो जनः सर्वः सुकुमारश्च पार्थिव

6.13.16

अवशिष्टेषु वर्षेषु वक्ष्यामि मनुजेश्वर
यथाश्रुतं महाराज तदव्यग्रमनाः शृणु

6.13.17

क्रौञ्चद्वीपे महाराज क्रौञ्चो नाम महागिरिः
क्रौञ्चात्परो वामनको वामनादन्धकारकः

6.13.18

अन्धकारात्परो राजन्मैनाकः पर्वतोत्तमः
मैनाकात्परतो राजन्गोविन्दो गिरिरुत्तमः

6.13.19

गोविन्दात्तु परो राजन्निबिडो नाम पर्वतः
परस्तु द्विगुणस्तेषां विष्कम्भो वंशवर्धन

6.13.20

देशांस्तत्र प्रवक्ष्यामि तन्मे निगदतः शृणु
क्रौञ्चस्य कुशलो देशो वामनस्य मनोनुगः

6.13.21

मनोनुगात्परश्चोष्णो देशः कुरुकुलोद्वह
उष्णात्परः प्रावरकः प्रावरादन्धकारकः

6.13.22

अन्धकारकदेशात्तु मुनिदेशः परः स्मृतः
मुनिदेशात्परश्चैव प्रोच्यते दुन्दुभिस्वनः

6.13.23

सिद्धचारणसंकीर्णो गौरप्रायो जनाधिप
एते देशा महाराज देवगन्धर्वसेविताः

6.13.24

पुष्करे पुष्करो नाम पर्वतो मणिरत्नमान्
तत्र नित्यं निवसति स्वयं देवः प्रजापतिः

6.13.25

तं पर्युपासते नित्यं देवाः सर्वे महर्षिभिः
वाग्भिर्मनोनुकूलाभिः पूजयन्तो जनाधिप

6.13.26

जम्बूद्वीपात्प्रवर्तन्ते रत्नानि विविधान्युत
द्वीपेषु तेषु सर्वेषु प्रजानां कुरुनन्दन

6.13.27

विप्राणां ब्रह्मचर्येण सत्येन च दमेन च
आरोग्यायुःप्रमाणाभ्यां द्विगुणं द्विगुणं ततः

6.13.28

एको जनपदो राजन्द्वीपेष्वेतेषु भारत
उक्ता जनपदा येषु धर्मश्चैकः प्रदृश्यते

6.13.29

ईश्वरो दण्डमुद्यम्य स्वयमेव प्रजापतिः
द्वीपानेतान्महाराज रक्षंस्तिष्ठति नित्यदा

6.13.30

स राजा स शिवो राजन्स पिता स पितामहः
गोपायति नरश्रेष्ठ प्रजाः सजडपण्डिताः

6.13.31

भोजनं चात्र कौरव्य प्रजाः स्वयमुपस्थितम्
सिद्धमेव महाराज भुञ्जते तत्र नित्यदा

6.13.32

ततः परं समा नाम दृश्यते लोकसंस्थितिः
चतुरश्रा महाराज त्रयस्त्रिंशत्तु मण्डलम्

6.13.33

तत्र तिष्ठन्ति कौरव्य चत्वारो लोकसंमताः
दिग्गजा भरतश्रेष्ठ वामनैरावतादयः
सुप्रतीकस्तथा राजन्प्रभिन्नकरटामुखः

6.13.34

तस्याहं परिमाणं तु न संख्यातुमिहोत्सहे
असंख्यातः स नित्यं हि तिर्यगूर्ध्वमधस्तथा

6.13.35

तत्र वै वायवो वान्ति दिग्भ्यः सर्वाभ्य एव च
असंबाधा महाराज तान्निगृह्णन्ति ते गजाः

6.13.36

पुष्करैः पद्मसंकाशैर्वर्ष्मवद्भिर्महाप्रभैः
ते शनैः पुनरेवाशु वायून्मुञ्चन्ति नित्यशः

6.13.37

श्वसद्भिर्मुच्यमानास्तु दिग्गजैरिह मारुताः
आगच्छन्ति महाराज ततस्तिष्ठन्ति वै प्रजाः

6.13.38

धृतराष्ट्र उवाच
परो वै विस्तरोऽत्यर्थं त्वया संजय कीर्तितः
दर्शितं द्वीपसंस्थानमुत्तरं ब्रूहि संजय

6.13.39

संजय उवाच
उक्ता द्वीपा महाराज ग्रहान्मे शृणु तत्त्वतः
स्वर्भानुः कौरवश्रेष्ठ यावदेष प्रभावतः

6.13.40

परिमण्डलो महाराज स्वर्भानुः श्रूयते ग्रहः
योजनानां सहस्राणि विष्कम्भो द्वादशास्य वै

6.13.41

परिणाहेन षट्त्रिंशद्विपुलत्वेन चानघ
षष्टिमाहुः शतान्यस्य बुधाः पौराणिकास्तथा

6.13.42

चन्द्रमास्तु सहस्राणि राजन्नेकादश स्मृतः
विष्कम्भेण कुरुश्रेष्ठ त्रयस्त्रिंशत्तु मण्डलम्
एकोनषष्टिर्वैपुल्याच्छीतरश्मेर्महात्मनः

6.13.43

सूर्यस्त्वष्टौ सहस्राणि द्वे चान्ये कुरुनन्दन
विष्कम्भेण ततो राजन्मण्डलं त्रिंशतं समम्

6.13.44

अष्टपञ्चाशतं राजन्विपुलत्वेन चानघ
श्रूयते परमोदारः पतंगोऽसौ विभावसुः
एतत्प्रमाणमर्कस्य निर्दिष्टमिह भारत

6.13.45

स राहुश्छादयत्येतौ यथाकालं महत्तया
चन्द्रादित्यौ महाराज संक्षेपोऽयमुदाहृतः

6.13.46

इत्येतत्ते महाराज पृच्छतः शास्त्रचक्षुषा
सर्वमुक्तं यथातत्त्वं तस्माच्छममवाप्नुहि

6.13.47

यथादृष्टं मया प्रोक्तं सनिर्याणमिदं जगत्
तस्मादाश्वस कौरव्य पुत्रं दुर्योधनं प्रति

6.13.48

श्रुत्वेदं भरतश्रेष्ठ भूमिपर्व मनोनुगम्
श्रीमान्भवति राजन्यः सिद्धार्थः साधुसंमतः
आयुर्बलं च वीर्यं च तस्य तेजश्च वर्धते

6.13.49

यः शृणोति महीपाल पर्वणीदं यतव्रतः
प्रीयन्ते पितरस्तस्य तथैव च पितामहाः

6.13.50

इदं तु भारतं वर्षं यत्र वर्तामहे वयम्
पूर्वं प्रवर्तते पुण्यं तत्सर्वं श्रुतवानसि

Translation — Kisari Mohan Ganguli

"Sanjaya said, 'O Kauravya, that which is heard about the islands in the north, I will recount to thee, O Great king. Listen to me now. (Thither in the north) is the ocean whose waters are clarified butter. Then is the ocean whose waters are curds. Next cometh the ocean whose waters are wine, and then is another ocean of water. The islands, O king, are double in area of one another as they proceed further and further towards the north. And they are surrounded, O king, by these oceans. 2 In the island that is in the middle, there is a large mountain called Goura made of red arsenic; on

the western island, O king, is the mountain Krishna that is the favourite (abode) of Narayana. There Kesava guardeth celestial gems (in profusion), and thence, inclined to grace, he bestoweth happiness on creatures. Along with the kingdoms there, O king, the (celestial) clump of Kusa grass in Kusadwipa, and the Salmali tree in the island of Salmalika, are adored. In the Krauncha island also, the mountain called Maha-krauncha that is a mine of all kinds of gems is, O king, always adored by all the four orders of men. (There), O monarch, is the mountain called Gomanta that is huge and consists of all kinds of metals, and whereon always resideth, mingling with those that have been emancipated, the puissant Narayana, otherwise called Hari, graced with prosperity and possessed of eyes like lotus leaves. In Kusadwipa, O king of kings, there is another mountain variegated with corals and called after the name of that island itself. This mountain is inaccessible and made of gold. Possessed of great splendour, O Kauravya, there is a third mountain there that is called Sumida. The sixth is called Harigiri. These are the six principal mountains. The intervening spaces between one another of these six mountains increaseth in the ratio of one to two as they proceed further and further towards the north. The first Varsha is called Audhido; the second is Venumandala; the third is called Suratha; the fourth is known by the name of Kamvala; the fifth Varsha is called Dhritimat; and the sixth is named Prabhakara; the seventh Varsha is called Kapila. These are the seven successive Varshas. In these, gods and Gandharvas, and other creatures of the universe, sport and take delight. In these Varshas the inhabitants never die. There, O king, are no robbers, nor any tribes of Mlecchas. All the residents are almost white in complexion, and very delicate, O king.

"'As regards the rest of the islands, O ruler of men, I will recount all that hath been heard by me. Listen, O monarch, with an attentive mind. In the Krauncha island, O great king, there is a large mountain called Krauncha. Next to Krauncha is Vamanaka; and next to Vamanaka is Andhakara. And next to Andhakara, 1 O king, is that excellent of mountains called Mainaka. After Mainaka, O monarch, is that best of mountains called Govinda; and after Govinda, O king, is the mountain called Nivida. O multiplier of thy race, the intervening spaces between one another of these mountains increaseth in the ratio of one to two. I will now tell thee the countries that lie there. Listen to me as I speak of them. The region near Krauncha is called Kusala; that near Vamanaka is Manonuga. The region next to Manonuga, O perpetuator of Kuru's race, is called Ushna. After Ushna is Pravaraka; and after Pravaraka is Andhakaraka. The country after Andhakaraka is named Munidesa. After Munidesa the region is called Dundubhiswana teeming with Siddhas and Charanas. The people are almost white in complexion, O king. All these countries, O monarch, are the habitations of gods and Gandharvas. In

[paragraph continues] (the island of) Pushkara is a mountain called Pushkara that abounds with jewels and gems. There always dwelleth the divine Prajapati himself. Him all the gods and great Rishis always adore with gratifying words and worship reverently, O king. Diverse gems from Jamvudwipa are used there. In all these islands, O king, Brahmacharyya, truth, and self-control of the dwellers, as also their health and periods of life, are in the ratio of one to two as the islands are more and more remote (northwards). O king, the land in those islands, O Bharata, comprises but one country, for that is said to be one country in which one religion is met with. The Supreme Prajapati himself, upraising the rod of chastisement, always dwelleth there, protecting those islands. He, O monarch, is the king. He is their source of bliss. He is the father, and he is the grand-father. He it is, O best of men, that protecteth all creatures there, mobile or immobile. Cooked food, O Kauravya, cometh there of itself and the creatures eat it daily. O mighty-armed one. After these regions is seen a habitation of the name of Sama. It is of a starry-shape having four corners, and it hath, O king, thirty-three mandalas. There dwell, O Kauravya, four princely elephants adored by all. 1 They are, O best of the Bharatas, Vamana, and Airavata, and another, and also Supratika. 2 O king, with rent cheeks and mouth, I do not venture to calculate the proportions of these four elephants. 3 Their length, breadth and thickness have for ever remained unascertained. There in those regions, O king, winds blow irregularly from all directions. 4 These are seized by those elephants with the tips of their trunks which are of the complexion of the lotus and endued with great splendour and capable of drawing up everything in their way. And soon enough after seizing them they then always let them out. The winds, O king, thus let out by those respiring elephants, come over the Earth and in consequence thereof creatures draw breath and live.'

"Dhritarashtra said,--'Thou hast, O Sanjaya, told me everything about the first subject very elaborately. Thou hast also indicated the positions of the islands. 'Tell now, O Sanjaya, about what remains.'

"Sanjaya said,--'Indeed, O great king, the islands have all been described to thee. Listen now to what I truly say about the heavenly bodies and about Swarbhanu, O chief of the Kauravas, as regards its dimensions. It is heard, O king, that the planet Swarbhanu is globular. Its diameter is twelve thousand Yojanas, and its circumference, because

it is very large, is forty-two thousand Yojanas, O sinless one, 1 as said by the learned of olden times. The diameter of the moon, O king, is stated to be eleven thousand Yojanas. Its circumference, O chief of the Kurus, is stated to be thirty-eight thousand nine hundred Yojanas of the illustrious planet of cool rays. It hath been heard that the diameter of the beneficent, fast going and light-giving Sun, O thou of Kuru's race, is ten thousand Yojanas, and his circumference, O king, is thirty-five thousand eight hundred miles, in consequence of his largeness, O sinless one. These are the dimensions reckoned here, O Bharata, of Arka. The planet Rahu, in consequence of his greater bulk, envelops both the Sun and the Moon in due times. I tell thee this in brief. With the eye of science, O great king, I have now told thee all that thou hadst asked. Let peace be thine. I have now told thee about the construction of the universe as indicated in the Shastras. Therefore, O Kauravya, pacify thy son Duryodhana. 2'

"Having listened to this charming Bhumi Parva, O chief of the Bharatas, a Kshatriya becometh endued with prosperity, obtaineth fruition of all his desires, and winneth the approbation of the righteous. 3 The king who listeneth to this on days of the full-moon or the new-moon, carefully observing vows all the while, hath the period of his life, his fame and energy, all enhanced. His (deceased) sires and grandsires become gratified. Thou hast now heard of all the merits that flow from this Varsha of Bharata where we now are!'"

26:2 The second line of the 3rd sloka is read variously. The Bombay edition incorrectly reads 'Parvataccha' etc. etc.,; the Bengal reading is evameva etc. etc. The Bengal reading is better, although the true reading, I apprehend, is Evametais &c., &c.

27:1 Vamanaka and Vamana are the same words the final ka being a suffix causing no difference of meaning. So Andhakaraka and Andhakara are the same.

28:1 Dig-gaja, i.e. an elephant supporting the globe. There are four such in Hindu mythology or ten according to some accounts.

28:2 i.e., with the juice trickling down from their cheeks and mouth. In the season of rut, a peculiar kind of juice issues from several parts of an elephant's body. It is believed to be the temporal-juice. The stronger and fierce the elephant, the greater the quantity of the juice that issues out its body.

28:3 Tasya (singular of Tad) and sa (masculine singular of Tad) both refer to the four elephants, Gaja-chatushtaya in singular.

28:4 Asamyadha lit. "Unbound" or "unrestrained," i.e. freely or irregularly.

29:1 It is a remarkable fact that the ratio between the diameter and the circumference of a circle was roughly known to the ancient Hindus. The circumference is nearly, as stated here, three times and a half of the diameter. The next ratio, of course, is slightly less, being three and one-seventh.

29:2 The first word of this sloka is variously read. 'Yathadishtam' is the Bengal reading, while the Bombay reading 'Yathoddishtam.' If the latter reading were adopted, the meaning would be as indicated (in the Sastras). The second line literally rendered, is "pacify thy son Duryodhana." But how Dhritarashtra is to pacify his son having listened to the geographical digression, is not easy to see.

29:3 For Sadhusattamas of the Bengal texts, the Bombay edition reads Sadhusammatas. I adopt the last.

6.14.1

वैशंपायन उवाच
अथ गावल्गणिर्धीमान्समरादेत्य संजयः
प्रत्यक्षदर्शी सर्वस्य भूतभव्यभविष्यवित्

6.14.2

ध्यायते धृतराष्ट्राय सहसोपेत्य दुःखितः
आचष्ट निहतं भीष्मं भरतानाममध्यमम्

6.14.3

संजयोऽहं महाराज नमस्ते भरतर्षभ
हतो भीष्मः शांतनवो भरतानां पितामहः

6.14.4

ककुदं सर्वयोधानां धाम सर्वधनुष्मताम्
शरतल्पगतः सोऽद्य शेते कुरुपितामहः

6.14.5

यस्य वीर्यं समाश्रित्य द्यूतं पुत्रस्तवाकरोत्
स शेते निहतो राजन्संख्ये भीष्मः शिखण्डिना

6.14.6

यः सर्वान्पृथिवीपालान्समवेतान्महामृधे
जिगायैकरथेनैव काशिपुर्यां महारथः

6.14.7

जामदग्न्यं रणे राममायोध्य वसुसंभवः
न हतो जामदग्न्येन स हतोऽद्य शिखण्डिना

6.14.8

महेन्द्रसदृशः शौर्ये स्थैर्ये च हिमवानिव
समुद्र इव गाम्भीर्ये सहिष्णुत्वे धरासमः

6.14.9

शरदंष्ट्रो धनुर्वक्त्रः खड्गजिह्वो दुरासदः
नरसिंहः पिता तेऽद्य पाञ्चाल्येन निपातितः

6.14.10

पाण्डवानां महत्सैन्यं यं दृष्ट्वोद्यन्तमाहवे
प्रवेपत भयोद्विग्नं सिंहं दृष्ट्वेव गोगणः

6.14.11

परिरक्ष्य स सेनां ते दशरात्रमनीकहा
जगामास्तमिवादित्यः कृत्वा कर्म सुदुष्करम्

6.14.12

यः स शक्र इवाक्षोभ्यो वर्षन्बाणान्सहस्रशः
जघान युधि योधानामर्बुदं दशभिर्दिनैः

6.14.13

स शेते निष्टनन्भूमौ वातरुग्ण इव द्रुमः
तव दुर्मन्त्रिते राजन्यथा नार्हः स भारत

Translation — Kisari Mohan Ganguli

(Bhagavat-Gita Parva)

Vaisampayana said,--"Possessing a knowledge of the past, the present and the future, and seeing all things as if present before his eyes, the learned son of Gavalgana, O Bharata, coming quickly from the field of battle, and rushing with grief (into the court) represented unto Dhritarashtra who was

plunged in thought that Bhishma the grandsire of the Bharatas had been slain."

"Sanjaya said,--'I am Sanjaya, O great king. I bow to thee, O bull of Bharata's race. Bhishma, the son of Santanu and the grandsire of the Bharatas, hath been slain. That foremost of all warriors, that grandsire of the Bharatas, hath been slain. That foremost of all warriors, that embodied energy of all bowmen, that grandsire of the Kurus lieth to-day on a bed of arrows. That Bhishma. O king, relying on whose energy thy son had been engaged in that match at dice, now lieth on the field of battle slain by Sikhandin. That mighty car-warrior who on a single car had vanquished in terrific combat at the city of Kasi all the kings of the Earth mustered together, he who had fearlessly fought in battle with Rama, the son of Jamadagni, he whom Jamadagni's son could not slay, oh, even hath he been to-day slain by Sikhandin. Resembling the great Indra himself in bravery, and Himavat in firmness, like unto the ocean itself in gravity, and the Earth herself in patience, that invincible warrior having arrows for his teeth, that bow for his mouth, and the sword for his tongue, that lion among men, hath to-day been slain by the prince of Panchala. That slayer of heroes, beholding whom when addrest for battle the mighty army of the Pandavas, unmanned by fear, used to tremble like a herd of kine when beholding a lion, alas, having protected that army (of thine) for ten nights and having achieved feats exceedingly difficult of accomplishment, hath set like the Sun. 1 He who like Sakra himself, scattering arrows in thousands with the utmost composure, daily slew ten thousand warriors for ten days, even he slain (by the enemy), lieth, though he deserveth it not, on the bare ground like a (mighty) tree broken by the wind, in consequence, O king, of thy evil counsels, O Bharata.'"

30:1 The last word in the first line of the 11th sloka, in the Bengal texts, is 'Pravriha.' In the Bombay edition it is 'Anikaha.' The difference in meaning is immaterial.

6.15.1

धृतराष्ट्र उवाच
कथं कुरूणामृषभो हतो भीष्मः शिखण्डिना
कथं रथात्स न्यपतत्पिता मे वासवोपमः

6.15.2

कथमासंश्च मे पुत्रा हीना भीष्मेण संजय
बलिना देवकल्पेन गुर्वर्थे ब्रह्मचारिणा

6.15.3

तस्मिन्हते महासत्त्वे महेष्वासे महाबले
महारथे नरव्याघ्रे किमु आसीन्मनस्तदा

6.15.4

आर्तिः परा माविशति यतः शंससि मे हतम्
कुरूणामृषभं वीरमकम्प्यं पुरुषर्षभम्

6.15.5

के तं यान्तमनुप्रेयुः के चास्यासन्पुरोगमाः
केऽतिष्ठन्के न्यवर्तन्त केऽभ्यवर्तन्त संजय

6.15.6

के शूरा रथशार्दूलमच्युतं क्षत्रियर्षभम्
रथानीकं गाहमानं सहसा पृष्ठतोऽन्वयुः

6.15.7

यस्तमोऽर्क इवापोहन्परसैन्यममित्रहा
सहस्ररश्मिप्रतिमः परेषां भयमादधत्
अकरोद्दुष्करं कर्म रणे कौरवशासनात्

6.15.8

ग्रसमानमनीकानि य एनं पर्यवारयन्
कृतिनं तं दुराधर्षं सम्यग्यास्यन्तमन्तिके
कथं शांतनवं युद्धे पाण्डवाः प्रत्यवारयन्

6.15.9

निकृन्तन्तमनीकानि शरदंष्ट्रं तरस्विनम्
चापव्यात्ताननं घोरमसिजिह्वं दुरासदम्

6.15.10

अत्यन्यान्पुरुषव्याघ्रान्ह्रीमन्तमपराजितम्
पातयामास कौन्तेयः कथं तमजितं युधि

6.15.11

उग्रधन्वानमुग्रेषुं वर्तमानं रथोत्तमे
परेषामुत्तमाङ्गानि प्रचिन्वन्तं शितेषुभिः

6.15.12

पाण्डवानां महत्सैन्यं यं दृष्ट्वोद्यन्तमाहवे
कालाग्निमिव दुर्धर्षं समवेष्टत नित्यशः

6.15.13

परिकृष्य स सेनां मे दशरात्रमनीकहा
जगामास्तमिवादित्यः कृत्वा कर्म सुदुष्करम्

6.15.14

यः स शक्र इवाक्षय्यं वर्षं शरमयं सृजन्
जघान युधि योधानामर्बुदं दशभिर्दिनैः

6.15.15

स शेते निष्टनन्भूमौ वातरुग्ण इव द्रुमः
मम दुर्मन्त्रितेनासौ यथा नार्हः स भारतः

6.15.16

कथं शांतनवं दृष्ट्वा पाण्डवानामनीकिनी
प्रहर्तुमशकत्तत्र भीष्मं भीमपराक्रमम्

6.15.17

कथं भीष्मेण संग्राममकुर्वन्पाण्डुनन्दनाः
कथं च नाजयद्भीष्मो द्रोणे जीवति संजय

6.15.18

कृपे संनिहिते तत्र भरद्वाजात्मजे तथा
भीष्मः प्रहरतां श्रेष्ठः कथं स निधनं गतः

6.15.19

कथं चातिरथस्तेन पाञ्चाल्येन शिखण्डिना
भीष्मो विनिहतो युद्धे देवैरपि दुरुत्सहः

6.15.20

यः स्पर्धते रणे नित्यं जामदग्न्यं महाबलम्
अजितं जामदग्न्येन शक्रतुल्यपराक्रमम्

6.15.21

तं हतं समरे भीष्मं महारथबलोचितम्
संजयाचक्ष्व मे वीरं येन शर्म न विद्महे

6.15.22

मामकाः के महेष्वासा नाजहुः संजयाच्युतम्
दुर्योधनसमादिष्टाः के वीराः पर्यवारयन्

6.15.23

यच्छिखण्डिमुखाः सर्वे पाण्डवा भीष्ममभ्ययुः
कच्चिन्न कुरवो भीतास्तत्यजुः संजयाच्युतम्

6.15.24

मौर्वीघोषस्तनयित्नुः पृषत्कपृषतो महान्
धनुर्ह्रादमहाशब्दो महामेघ इवोन्नतः

6.15.25

यदभ्यवर्षत्कौन्तेयान्सपाञ्चालान्ससृञ्जयान्
निघ्नन्पररथान्वीरो दानवानिव वज्रभृत्

6.15.26

इष्वस्त्रसागरं घोरं बाणग्राहं दुरासदम्
कार्मुकोर्मिणमक्षय्यमद्वीपं समरेऽप्लवम्
गदासिमकरावर्तं हयग्राहं गजाकुलम्

6.15.27

हयान्गजान्पदातांश्च रथांश्च तरसा बहून्
निमज्जयन्तं समरे परवीरापहारिणम्

6.15.28

विदह्यमानं कोपेन तेजसा च परंतपम्
वेलेव मकरावासं के वीराः पर्यवारयन्

6.15.29

भीष्मो यदकरोत्कर्म समरे संजयारिहा
दुर्योधनहितार्थाय के तदास्य पुरोऽभवन्

6.15.30

केऽरक्षन्दक्षिणं चक्रं भीष्मस्यामिततेजसः
पृष्ठतः के परान्वीरा उपासेधन्यतव्रताः

6.15.31

के पुरस्तादवर्तन्त रक्षन्तो भीष्ममन्तिके
केऽरक्षन्नुत्तरं चक्रं वीरा वीरस्य युध्यतः

6.15.32

वामे चक्रे वर्तमानाः केऽघ्नन्संजय सृञ्जयान्
समेताग्रमनीकेषु केऽभ्यरक्षन्दुरासदम्

6.15.33

पार्श्वतः केऽभ्यवर्तन्त गच्छन्तो दुर्गमां गतिम्
समूहे के परान्वीरान्प्रत्ययुध्यन्त संजय

6.15.34

रक्ष्यमाणः कथं वीरैर्गोप्यमानाश्च तेन ते
दुर्जयानामनीकानि नाजयंस्तरसा युधि

6.15.35

सर्वलोकेश्वरस्येव परमेष्ठिप्रजापतेः
कथं प्रहर्तुमपि ते शेकुः संजय पाण्डवाः

6.15.36

यस्मिन्द्वीपे समाश्रित्य युध्यन्ति कुरवः परैः
तं निमग्नं नरव्याघ्रं भीष्मं शंससि संजय

6.15.37

यस्य वीर्ये समाश्वस्य मम पुत्रो बृहद्बलः
न पाण्डवानगणयत्कथं स निहतः परैः

6.15.38

यः पुरा विबुधैः सेन्द्रैः साहाय्ये युद्धदुर्मदः
काङ्क्षितो दानवान्घ्नद्भिः पिता मम महाव्रतः

6.15.39

यस्मिञ्जाते महावीर्ये शंतनुर्लोकशंकरे
शोकं दुःखं च दैन्यं च प्राजहात्पुत्रलक्ष्मणि

6.15.40

प्रज्ञा परायणं तज्ज्ञं सद्धर्मनिरतं शुचिम्
वेदवेदाङ्गतत्त्वज्ञं कथं शंससि मे हतम्

6.15.41

सर्वास्त्रविनयोपेतं दान्तं शान्तं मनस्विनम्
हतं शांतनवं श्रुत्वा मन्ये शेषं बलं हतम्

6.15.42

धर्मादधर्मो बलवान्संप्राप्त इति मे मतिः
यत्र वृद्धं गुरुं हत्वा राज्यमिच्छन्ति पाण्डवाः

6.15.43

जामदग्न्यः पुरा रामः सर्वास्त्रविदनुत्तमः
अम्बार्थमुद्यतः संख्ये भीष्मेण युधि निर्जितः

6.15.44

तमिन्द्रसमकर्माणं ककुदं सर्वधन्विनाम्
हतं शंससि भीष्मं मे किं नु दुःखमतः परम्

6.15.45

असकृत्क्षत्रियव्राताः संख्ये येन विनिर्जिताः
जामदग्न्यस्तथा रामः परवीरनिघातिना

6.15.46

तस्मान्नूनं महावीर्याद्भार्गवाद्युद्धदुर्मदात्
तेजोवीर्यबलैर्भूयाञ्शिखण्डी द्रुपदात्मजः

6.15.47

यः शूरं कृतिनं युद्धे सर्वशास्त्रविशारदम्
परमास्त्रविदं वीरं जघान भरतर्षभम्

6.15.48

के वीरास्तममित्रघ्नमन्वयुः शत्रुसंसदि
शंस मे तद्यथा वृत्तं युद्धं भीष्मस्य पाण्डवैः

6.15.49

योषेव हतवीरा मे सेना पुत्रस्य संजय
अगोपमिव चोद्भ्रान्तं गोकुलं तद्बलं मम

6.15.50

पौरुषं सर्वलोकस्य परं यस्य महाहवे
परासिक्ते च वस्तस्मिन्कथमासीन्मनस्तदा

6.15.51

जीवितेऽप्यद्य सामर्थ्यं किमिवास्मासु संजय
घातयित्वा महावीर्यं पितरं लोकधार्मिकम्

6.15.52

अगाधे सलिले मग्नां नावं दृष्ट्वेव पारगाः
भीष्मे हते भृशं दुःखान्मन्ये शोचन्ति पुत्रकाः

6.15.53

अद्रिसारमयं नूनं सुदृढं हृदयं मम
यच्छ्रुत्वा पुरुषव्याघ्रं हतं भीष्मं न दीर्यते

6.15.54

यस्मिन्नस्त्रं च मेधा च नीतिश्च भरतर्षभे
अप्रमेयाणि दुर्धर्षे कथं स निहतो युधि

6.15.55

न चास्त्रेण न शौर्येण तपसा मेधया न च
न धृत्या न पुनस्त्यागान्मृत्योः कश्चिद्विमुच्यते

6.15.56

कालो नूनं महावीर्यः सर्वलोकदुरत्ययः
यत्र शांतनवं भीष्मं हतं शंससि संजय

6.15.57

पुत्रशोकाभिसंतप्तो महद्दुःखमचिन्तयन्
आशंसेऽहं पुरा त्राणं भीष्माच्छंतनुनन्दनात्

6.15.58

यदादित्यमिवापश्यत्पतितं भुवि संजय
दुर्योधनः शांतनवं किं तदा प्रत्यपद्यत

6.15.59

नाहं स्वेषां परेषां वा बुद्ध्या संजय चिन्तयन्
शेषं किंचित्प्रपश्यामि प्रत्यनीके महीक्षिताम्

6.15.60

दारुणः क्षत्रधर्मोऽयमृषिभिः संप्रदर्शितः
यत्र शांतनवं हत्वा राज्यमिच्छन्ति पाण्डवाः

6.15.61

वयं वा राज्यमिच्छामो घातयित्वा पितामहम्
क्षत्रधर्मे स्थिताः पार्था नापराध्यन्ति पुत्रकाः

6.15.62

एतदार्येण कर्तव्यं कृच्छ्रास्वापत्सु संजय
पराक्रमः परं शक्त्या तच्च तस्मिन्प्रतिष्ठितम्

6.15.63

अनीकानि विनिघ्नन्तं ह्रीमन्तमपराजितम्
कथं शांतनवं तात पाण्डुपुत्रा न्यपातयन्

6.15.64

कथं युक्तान्यनीकानि कथं युद्धं महात्मभिः
कथं वा निहतो भीष्मः पिता संजय मे परैः

6.15.65

दुर्योधनश्च कर्णश्च शकुनिश्चापि सौबलः
दुःशासनश्च कितवो हते भीष्मे किमब्रुवन्

6.15.66

यच्छरीरैरुपस्तीर्णां नरवारणवाजिनाम्
शरशक्तिगदाखड्गतोमराक्षां भयावहाम्

6.15.67

प्राविशन्कितवा मन्दाः सभां युधि दुरासदाम्
प्राणद्यूते प्रतिभये केऽदीव्यन्त नरर्षभाः

6.15.68

केऽजयन्के जितास्तत्र हृतलक्षा निपातिताः
अन्ये भीष्माच्छांतनवात्तन्ममाचक्ष्व संजय

6.15.69

न हि मे शान्तिरस्तीह युधि देवव्रतं हतम्
पितरं भीमकर्माणं श्रुत्वा मे दुःखमाविशत्

6.15.70

आर्तिं मे हृदये रूढां महतीं पुत्रकारिताम्
त्वं सिञ्चन्सर्पिषेवाग्निमुद्दीपयसि संजय

6.15.71

महान्तं भारमुद्यम्य विश्रुतं सार्वलौकिकम्
दृष्ट्वा विनिहतं भीष्मं मन्ये शोचन्ति पुत्रकाः

6.15.72

श्रोष्यामि तानि दुःखानि दुर्योधनकृतान्यहम्
तस्मान्मे सर्वमाचक्ष्व यद्वृत्तं तत्र संजय

6.15.73

संग्रामे पृथिवीशानां मन्दस्याबुद्धिसंभवम्
अपनीतं सुनीतं वा तन्ममाचक्ष्व संजय

6.15.74

यत्कृतं तत्र भीष्मेण संग्रामे जयमिच्छता
तेजोयुक्तं कृतास्त्रेण शंस तच्चाप्यशेषतः

6.15.75

यथा तदभवद्युद्धं कुरुपाण्डवसेनयोः
क्रमेण येन यस्मिंश्च काले यच्च यथा च तत्

Translation — Kisari Mohan Ganguli

"Dhritarashtra said,--'How hath Bhishma, that bull among the Kurus, been slain by Sikhandin? How did my father, who resembled Vasava himself, fall down from his car? What became of my sons, O Sanjaya, when they were deprived of the mighty Bhishma who was like unto a celestial, and who led life of Brahmacharyya for the sake of his father? 2 Upon the fall of that tiger among men who was endued with great wisdom, great

capacity for exertion, great might and great energy, how did our warriors feel? Hearing that bull amongst the Kurus, that foremost of men, that unwavering hero is slain, great is the grief that pierceth my heart. While advancing (against the foe), who followed him and who proceeded ahead? Who stayed by his side? Who proceeded with him? What brave combatants followed behind (protecting his rear) that tiger among car-warriors, that wonderful archer, that bull among Kshatriyas, while he penetrated into the divisions of the foe? 1 While seizing the hostile ranks, what warriors opposed that slayer of foes resembling the luminary of thousand rays, who spreading terror among the foe destroyed their ranks like the Sun destroying darkness, and who achieved in battle amongst the ranks of Pandu's sons feats exceedingly difficult of accomplishment? How, indeed, O Sanjaya, did the Pandavas oppose in battle the son of Santanu, that accomplished and invincible warrior when he approached them smiting? Slaughtering the (hostile) ranks, having arrows for his teeth, and full of energy, with the bow for his wide-open mouth, and with the terrible sword for his tongue, and invincible, a very tiger among men, endued with modesty, and never before vanquished, alas, how did Kunti's son overthrow in battle that unconquered one, undeserving as he was of such a fate, 2--that fierce bowman shooting fierce shafts, stationed on his excellent car, and plucking off the heads of foes (from their bodies)--that warrior, irresistible as the Yuga-fire, beholding whom addrest for battle the great army of the Pandavas always used to waver? Mangling the hostile troops for ten nights, alas, that slayer of ranks hath set like the Sun, having achieved feats difficult of achievement. He who, scattering like Sakra himself and inexhaustible shower of arrows, slew in battle a hundred millions of warriors in ten days, that scion of Bharata's race, now lieth, although he deserveth it not, on the bare ground, in the field of battle, deprived of life, a mighty tree uprooted by the winds, as a result of my evil counsels! Beholding Santanu's son Bhishma of terrible prowess, how indeed, could the army of the Pandavas 3 succeed in smiting him there? How did the sons of Pandu battle with Bhishma? How is it, O Sanjaya, that Bhishma could not conquer when Drona liveth? When Kripa, again, was near him, and Drona's son (Aswatthaman) also, how could Bhishma, that foremost of smiters be slain? How could Bhishma who was reckoned as an Atiratha and who could not be resisted by the very gods, be slain in battle by Sikhandin, the prince of Panchala? He, who always regarded himself as the equal of the mighty son of Jamadagni in battle, he whom Jamadagni's son himself could

not vanquish, he who resembled Indra himself in prowess,--alas, O Sanjaya, tell me how that hero, Bhishma, born in the race of Maharathas, was slain in battle, for without knowing all the particulars I cannot regain my equanimity. What great bowmen of my army, O Sanjaya, did not desert that hero of unfading glory? What heroic warriors, again, at Duryodhana's command, stood around that hero (for protecting him)? When all the Pandavas placing Sikhandin in their van advanced against Bhishma, did not all the Kurus, 1 O Sanjaya, stay by the side of that hero of unfading prowess? Hard as my heart is, surely it must be made of adamant, for it breaketh not on hearing the death of that tiger among men, viz., Bhishma! In that irresistible bull of Bharata's race, were truth, and intelligence, and policy, to an immeasurable extent. Alas, how was he slain in battle? Like unto a mighty cloud of high altitude, having the twang of his bowstring for its roar, his arrows for its rain-drops, and the sound of his bow for its thunder, that hero showering his shafts on Kunti's sons with the Panchalas and the Srinjayas on their side, smote hostile car-warriors like the slayer of Vala smiting the Danavas. Who were the heroes that resisted, like the bank resisting the surging sea, that chastiser of foes, who was a terrible ocean of arrows and weapons, an ocean in which shafts were the irresistible crocodiles and bows were the waves, an ocean that was inexhaustible, without an island, agitated and without a raft to cross it, in which maces and swords were like sharks and steeds and elephants like eddies, and foot-soldiers like fishes in abundance, and the sound of conches and drums like its roar, and ocean that swallowed horses and elephants and foot-soldiers quickly, an ocean that devoured hostile heroes and that seethed with wrath and energy which constituted its Yadava-fire? 2 When for Duryodhana's good, that slayer of foes, Bhishma, achieved (terrible) feats in battle, who were then in his van? Who were they that protected the right wheel of that warrior of immeasurable energy? Who were they that, mustering patience and energy, resisted hostile heroes from his rear? Who stationed themselves in his near front for protecting him? Who were those heroes that protected the fore-wheel of that brave warrior while he battled (with the foe)? Who were they that stationing themselves by his left wheel smote the Srinjayas? Who were they that protected the irresistible advance ranks of his van? Who protected the wings of that warrior who hath made the last painful journey? And who, O Sanjaya, fought with hostile heroes in the general engagement? If he was protected by (our) heroes, and if they were protected by. him, why could he not then speedily vanquish in battle the army of the Pandavas, invincible though it be? Indeed, O Sanjaya, how could the Pandavas succeed even in

striking Bhishma who was like Parameshti himself, that Lord and creator of all creatures? 1 Thou tellest me, O Sanjaya, if the disappearance of that Bhishma, that tiger among men, who was our refuge and relying upon whom the Kurus were fighting with their foes, that warrior of mighty strength relying on whose energy my son had never reckoned the Pandavas, alas, how hath he been slain by the enemy? 2 In days of yore, all the gods while engaged in slaying the Danavas, sought the aid of that invincible warrior, viz., my father of high vows. That foremost of sons endued with great energy, on whose birth the world-renowned Santanu abandoned all grief, melancholy, and sorrows, how canst thou tell me, O Sanjaya, that that celebrated hero, that great refuge of all, that wise and holy personage who was devoted to the duties of his order and conversant with the truths of the Vedas and their branches, hath been slain? Accomplished in every weapon and endued with humility, gentle and with passions under full control, and possessed of great energy as he was, alas, hearing that son of Santanu slain I regard the rest of my army as already slain. In my judgment, unrighteousness hath now become stronger than righteousness, for the sons of Pandu desire sovereignty even by killing their venerable superior! In days of yore, Jamadagni's son Rama, who was acquainted with every weapon and whom none excelled, when addrest for battle on behalf of Amvya, was vanquished by Bhishma in combat. Thou tellest me that that Bhishma, who was the foremost of all warriors and who resembled Indra himself in the feats he achieved, hath been slain. What can be a greater grief to me than this? Endued with great intelligence, he that was not slain even by that slayer of hostile heroes, that Rama, the son of Jamadagni, who defeated in battle crowds of Kshatriyas repeatedly, he hath now been slain by Sikhandin. Without doubt, Drupada's son Sikhandin, therefore who hath slain in battle that bull of Bharata's race, that hero acquainted with the highest weapons, that brave and accomplished warrior conversant with every weapon, is superior in energy, prowess, and might to the invincible Vargava endued with the highest energy. In that encounter of arms who were the heroes that followed that slayer of foes? Tell me how the battle was fought between Bhishma and the Pandavas. The army of my son, O Sanjaya, reft of its hero, is like an unprotected woman. Indeed, that army of mine is like a panic-struck herd of kine reft of its herdsman. He in whom resided prowess superior to that of every one, when he was laid low on the field of battle, what was the state of mind of my army? What power is there, O Sanjaya, in our life, when we have caused our father of mighty energy, that foremost of righteous men in the world, to be slain? Like a person desirous of crossing

the sea when he beholds the boat sunk in fathomless waters, alas, my sons, I ween, are bitterly weeping from grief on Bhishma's death. My heart, O Sanjaya, is surely made of adamant, for it rendeth not even after hearing the death of Bhishma, that tiger among men. That bull among men in whom were weapons, intelligence, and policy, to an immeasurable extent, how, alas, hath that invincible warrior been slain in battle? Neither in consequence of weapons nor of courage, nor of ascetic merit, nor of intelligence, nor of firmness, nor of gift, can a man free himself from death. Indeed, time, endued with great energy, is incapable of being transgressed by anything in the world, when thou tellest me, O Sanjaya, that Santanu's son Bhishma is dead. Burning with grief on account of my sons, in fact, overwhelmed with great sorrow, I had hoped for relief from Bhishma, the son of Santanu. When he beheld Santanu's son, O Sanjaya, lying on earth like the Sun (dropped from the firmament), what else was made by Duryodhana as his refuge? O Sanjaya, reflecting with the aid of my understanding, I do not see what the end will be of the kings belonging to my side and that of the enemy and now mustered in the opposing ranks of battle. Alas, cruel are the duties of the Kshatriya order as laid down by the Rishis, since the Pandavas are desirous of sovereignty by even compassing the death of Santanu's son, and we also are desirous of sovereignty by offering up that hero of high vows as a sacrifice. 1 The sons of Pritha, as also my sons, are all in the observance of Kshatriya duties. They, therefore, incur no sin (by doing) this. Even a righteous person should do this, O Sanjaya, when direful calamities come. The display of prowess and the exhibition of the utmost might have been laid down among the duties of the Kshatriyas.

"'How, indeed, did the sons of Pandu oppose my father Bhishma, the son of Santanu, that unvanquished hero endued with modesty, while he was engaged in destroying the hostile ranks? How were the troops arrayed, and how did he battle with high-souled foes? How, O Sanjaya, was my father Bhishma slain by the enemy? Duryodhana and Karna and the deceitful Sakuni, the son of Suvala, and Dussasana also,--what did they say when Bhishma was slain? Thither where the dice-board is constituted by the bodies of men, elephants, and steeds, and, where arrows and javelins and large swords and bearded darts from the dice, entering that frightful mansion of destructive battle's play, who were those wretched gamblers,--those bulls among men,--that gambled, making their very lives the frightful stakes? Who won, who were vanquished, who cast the dice successfully, and who have been slain, besides Bhishma, the son of Santanu? Tell me all, O Sanjaya, for peace cannot be mine, hearing that Devavrata hath been slain,--that father of mine, of terrible deeds, that ornament of battle, viz., Bhishma! Keen anguish had penetrated my heart, born of the thought that all my children would die. Thou makest that grief of mine blaze forth, O Sanjaya, like fire by pouring clarified butter on it. My sons,

I ween, are even now grieving, beholding Bhishma slain,--Bhishma celebrated in all worlds and who had taken upon himself a heavy burden. I will listen to all those sorrows arising from Duryodhana's act. Therefore, tell me, O Sanjaya, everything that happened there,--everything that happened in the battle, born of the folly of my wicked son. Ill-ordered or well-ordered, tell me everything, O Sanjaya. Whatever was achieved with the aid of energy in the battle by Bhishma desirous of victory,--by that warrior accomplished in arms,--tell me all fully and in detail. How, in fact, the battle took place between the armies of the Kurus and the manner in which each happened.'"

30:2 The first half of the first line, in the Bengal texts, is read as 'Kathamascha me putra', the Bombay text reads "Kathamascha me Yoddha'. If the latter reading be adopted, the meaning would be--"Tell me how my warriors were, etc. etc.

31:1 In the second line of sloka 3, for 'kim na asinmanastada' (what was the state of mind of our men) the Bombay text reads 'Kimu asinmanastava' (what was the state of your mind)?

31:2 The Plural pronouns 'ye' in the second line of the 8th sloka (changed into 'ya' by rule of Sandhi because coming before tenam) is read 'ke' (or ka)' by the Burdwan Pundits. I think the correction a happy one. Nilakantha would take 7 and 8 and the first half of 9 as a complete sentence reading 'Asya twama antike' (thou wert near him) for 'Asyaram antike' (smiting or shooting arrows near).

31:3 Some of the Bengal texts have Panchalanam for Pandavanam.

32:1 The form of the 2nd line is a negative interrogative, implying,--'I hope the Kurus did not abandon him.

32:2 This comparison, lengthy as it is, is not sustained throughout with the usual felicity of Vyasa. In several parts it is undoubtedly faulty. Slight variation of reading also occur here and there, without affecting the sense materially.

33:1 Gachchhato durgam gatim. The Bombay edition reads Gachchhanto etc., etc. The meaning then would be--"who protected the wings, themselves making the last painful journey?

33:2 The Burdwan Pundits make Mahavalas an adjective of Putras. A better construction would be to take it as referring to Bhishma.

34:1 Ghatayitwa is, literally, causing to be slain.

6.16.1

संजय उवाच
त्वद्युक्तोऽयमनुप्रश्नो महाराज यथार्हसि
न तु दुर्योधने दोषमिममासक्तुमर्हसि

6.16.2

य आत्मनो दुश्चरितादशुभं प्राप्नुयान्नरः
एनसा तेन नान्यं स उपाशङ्कितुमर्हति

6.16.3

महाराज मनुष्येषु निन्द्यं यः सर्वमाचरेत्
स वध्यः सर्वलोकस्य निन्दितानि समाचरन्

6.16.4

निकारो निकृतिप्रज्ञैः पाण्डवैस्त्वत्प्रतीक्षया
अनुभूतः सहामात्यैः क्षान्तं च सुचिरं वने

6.16.5

हयानां च गजानां च शूराणां चामितौजसाम्
प्रत्यक्षं यन्मया दृष्टं दृष्टं योगबलेन च

6.16.6

शृणु तत्पृथिवीपाल मा च शोके मनः कृथाः
दिष्टमेतत्पुरा नूनमेवंभावि नराधिप

6.16.7

नमस्कृत्वा पितुस्तेऽहं पाराशर्याय धीमते
यस्य प्रसादाद्दिव्यं मे प्राप्तं ज्ञानमनुत्तमम्

6.16.8

दृष्टिश्चातीन्द्रिया राजन्दूराच्छ्रवणमेव च
परचित्तस्य विज्ञानमतीतानागतस्य च

6.16.9

व्युत्थितोत्पत्तिविज्ञानमाकाशे च गतिः सदा
शस्त्रैरसङ्गो युद्धेषु वरदानान्महात्मनः

6.16.10

शृणु मे विस्तरेणेदं विचित्रं परमाद्भुतम्
भारतानां महद्युद्धं यथाभूल्लोमहर्षणम्

6.16.11

तेष्वनीकेषु यत्तेषु व्यूढेषु च विधानतः
दुर्योधनो महाराज दुःशासनमथाब्रवीत्

6.16.12

दुःशासन रथास्तूर्णं युज्यन्तां भीष्मरक्षिणः
अनीकानि च सर्वाणि शीघ्रं त्वमनुचोदय

6.16.13

अयं मा समनुप्राप्तो वर्षपूगाभिचिन्तितः
पाण्डवानां ससैन्यानां कुरूणां च समागमः

6.16.14

नातः कार्यतमं मन्ये रणे भीष्मस्य रक्षणात्
हन्याद्गुप्तो ह्यसौ पार्थान्सोमकांश्च ससृञ्जयान्

6.16.15

अब्रवीच्च विशुद्धात्मा नाहं हन्यां शिखण्डिनम्
श्रूयते स्त्री ह्यसौ पूर्वं तस्माद्वर्ज्यो रणे मम

6.16.16

तस्माद्भीष्मो रक्षितव्यो विशेषेणेति मे मतिः
शिखण्डिनो वधे यत्ताः सर्वे तिष्ठन्तु मामकाः

6.16.17

तथा प्राच्याः प्रतीच्याश्च दाक्षिणात्योत्तरापथाः
सर्वशस्त्रास्त्रकुशलास्ते रक्षन्तु पितामहम्

6.16.18

अरक्ष्यमाणं हि वृको हन्यात्सिंहं महाबलम्
मा सिंहं जम्बुकेनेव घातयामः शिखण्डिना

6.16.19

वामं चक्रं युधामन्युरुत्तमौजाश्च दक्षिणम्
गोप्तारौ फल्गुनस्यैतौ फल्गुनोऽपि शिखण्डिनः

6.16.20

संरक्ष्यमाणः पार्थेन भीष्मेण च विवर्जितः
यथा न हन्याद्गाङ्गेयं दुःशासन तथा कुरु

Translation — Kisari Mohan Ganguli

Sanjaya said,--"Deserving as thou art, this question is, indeed, worthy of thee, O great king. It behoveth thee not, however, to impute this fault to Duryodhana. The man who incurreth evil as the consequence of his own misconduct, should not attribute that misconduct to others. O great king, the man that doth every kind of injury to other men, deserveth to be slain by all men in consequence of those censurable deeds of his. The Pandavas unacquainted with the ways of wickedness had, for a long time, with their friends and counsellors, looking up to thy face, borne the injuries (done to them) and forgiven them, dwelling in the woods.

"Of steeds and elephants and kings of immeasurable energy that which hath been seen by the aid of Yoga-power, hear, O lord of earth, and do not set thy heart on sorrow. All this was pre-destined, O king. Having bowed down to thy father, that (wise and high-souled 1) son of Parasara, through whose grace, (through whose boon bestowed on me,) I have obtained excellent and celestial apprehension, sight beyond the range of the visual sense, and hearing, O king, from great distance, knowledge of other people's hearts and also of the past and the future, a knowledge also of the origin of all persons transgressing the ordinances, 2 the delightful power of coursing through the skies, and untouchableness by weapons in battles, listen to me in detail as I recite the romantic and highly wonderful battle that happened between the Bharatas, a battle that makes one's hair stand on end.

"When the combatants were arrayed according to rule and when they were addrest for battle. Duryodhana, O king, said these words to Dussasana,--O Dussasana, let cars be speedily directed for the protection of Bhishma,

and do thou speedily urge all our divisions (to advance). That hath now come to me of which I had been thinking for a series of years, viz., the meeting of the Pandavas and the Kurus at the head of their respective troops. I do not think that there is any act more important (for us) in this battle than the protecting of Bhishma. If protected he will slay the Pandavas, the Somakas, and the Srinjayas. That warrior of pure soul said,--'I will not slay Sikhandin. It is heard that he was a female before. For this reason he should be renounced by me in battle. For this, Bhishma should be particularly protected. Let all my warriors take up their positions, resolved to slay Sikhandin. Let also all the troops from the east, the west, the south, and the north, accomplished in every kind of weapon, protect the grandsire. Even the lion of mighty strength, if left unprotected may be slain by the wolf. Let us not, therefore, cause Bhishma to be slain by Sikhandin like the lion slain by the jackal. Yudhamanyu protects the left wheel, and Uttamauja protects the right wheel of Phalguni. Protected by those two, Phalguni himself protects Sikhandin. O Dussasana, act in such a way that Sikhandin who is protected by Phalguni and whom Bhishma will renounce, may not slay Ganga's son."

35:1 The words "high-souled" and also "through whose boon bestowed of me occur in the 9th sloka following.

35:2 Vyotthiopatti vijananam, Vyutthita is a very doubtful word.

6.16.21

ततो रजन्यां व्युष्टायां शब्दः समभवन्महान्
क्रोशतां भूमिपालानां युज्यतां युज्यतामिति

6.16.22

शङ्खदुन्दुभिनिर्घोषैः सिंहनादैश्च भारत
हयहेषितशब्दैश्च रथनेमिस्वनैस्तथा

6.16.23

गजानां बृंहतां चैव योधानां चाभिगर्जताम्
क्ष्वेडितास्फोटितोत्क्रुष्टैस्तुमुलं सर्वतोऽभवत्

6.16.24

उदतिष्ठन्महाराज सर्वं युक्तमशेषतः
सूर्योदये महत्सैन्यं कुरुपाण्डवसेनयोः
तव राजेन्द्र पुत्राणां पाण्डवानां तथैव च

6.16.25

तत्र नागा रथाश्चैव जाम्बूनदपरिष्कृताः
विभ्राजमाना दृश्यन्ते मेघा इव सविद्युतः

6.16.26

रथानीकान्यदृश्यन्त नगराणीव भूरिशः
अतीव शुशुभे तत्र पिता ते पूर्णचन्द्रवत्

6.16.27

धनुर्भिरृष्टिभिः खड्गैर्गदाभिः शक्तितोमरैः
योधाः प्रहरणैः शुभ्रैः स्वेष्वनीकेष्ववस्थिताः

6.16.28

गजा रथाः पदाताश्च तुरगाश्च विशां पते
व्यतिष्ठन्वागुराकाराः शतशोऽथ सहस्रशः

6.16.29

ध्वजा बहुविधाकारा व्यदृश्यन्त समुच्छ्रिताः
स्वेषां चैव परेषां च द्युतिमन्तः सहस्रशः

6.16.30

काञ्चना मणिचित्राङ्गा ज्वलन्त इव पावकाः
अर्चिष्मन्तो व्यरोचन्त ध्वजा राज्ञां सहस्रशः

6.16.31

महेन्द्रकेतवः शुभ्रा महेन्द्रसदनेष्विव
संनद्धास्तेषु ते वीरा ददृशुर्युद्धकाङ्क्षिणः

6.16.32

उद्यतैरायुधैश्चित्रास्तलबद्धाः कलापिनः
ऋषभाक्षा मनुष्येन्द्राश्चमूमुखगता बभुः

6.16.33

शकुनिः सौबलः शल्यः सैन्धवोऽथ जयद्रथः
विन्दानुविन्दावावन्त्यौ काम्बोजश्च सुदक्षिणः

6.16.34

श्रुतायुधश्च कालिङ्गो जयत्सेनश्च पार्थिवः
बृहद्बलश्च कौशल्यः कृतवर्मा च सात्वतः

6.16.35

दशैते पुरुषव्याघ्राः शूराः परिघबाहवः
अक्षौहिणीनां पतयो यज्वानो भूरिदक्षिणाः

6.16.36

एते चान्ये च बहवो दुर्योधनवशानुगाः
राजानो राजपुत्राश्च नीतिमन्तो महाबलाः

6.16.37

संनद्धाः समदृश्यन्त स्वेष्वनीकेष्ववस्थिताः
बद्धकृष्णाजिनाः सर्वे ध्वजिनो मुञ्जमालिनः

6.16.38

सृष्टा दुर्योधनस्यार्थे ब्रह्मलोकाय दीक्षिताः
समृद्धा दश वाहिन्यः परिगृह्य व्यवस्थिताः

6.16.39

एकादशी धार्तराष्ट्री कौरवाणां महाचमूः
अग्रतः सर्वसैन्यानां यत्र शांतनवोऽग्रणीः

6.16.40

श्वेतोष्णीषं श्वेतहयं श्वेतवर्माणमच्युतम्
अपश्याम महाराज भीष्मं चन्द्रमिवोदितम्

6.16.41

हेमतालध्वजं भीष्मं राजते स्यन्दने स्थितम्
श्वेताभ्र इव तीक्ष्णांशुं ददृशुः कुरुपाण्डवाः

6.16.42

दृष्ट्वा चमूमुखे भीष्मं समकम्पन्त पाण्डवाः
सृञ्जयाश्च महेष्वासा धृष्टद्युम्नपुरोगमाः

6.16.43

जृम्भमाणं महासिंहं दृष्ट्वा क्षुद्रमृगा यथा
धृष्टद्युम्नमुखाः सर्वे समुद्विविजिरे मुहुः

6.16.44

एकादशैताः श्रीजुष्टा वाहिन्यस्तव भारत
पाण्डवानां तथा सप्त महापुरुषपालिताः

6.16.45

उन्मत्तमकरावर्तौ महाग्राहसमाकुलौ
युगान्ते समुपेतौ द्वौ दृश्येते सागराविव

6.16.46

नैव नस्तादृशो राजन्दृष्टपूर्वो न च श्रुतः
अनीकानां समेतानां समवायस्तथाविधः

Translation — Kisari Mohan Ganguli

Sanjaya said,--"When the night had passed away, loud became the noise made by the kings, all exclaiming, Array! Array! 'With the blare of conches and the sound of drums that resembled leonine roars, O Bharata, with the neigh of steeds, and the clatter of car-wheels, with the noise of obstreperous elephants and the shouts, clapping of arm-pits, and cries of roaring combatants, the din caused everywhere was very great. The large armies of the Kurus and the Pandavas, O king, rising at sunrise, completed all their arrangements. Then when the Sun rose, the fierce weapons of attack and defence and the coats of mail of both thy sons and the Pandavas, and the large and splendid armies of both sides, became fully visible. There elephants and cars, adorned with gold, looked resplendent like clouds mingled with lightning. The ranks of cars, standing in profusion, looked like cities. And thy father, stationed there, shone brilliantly, like the full moon. And the warriors armed with bows and swords and scimitars and maces, javelins and lances and bright weapons of diverse kinds, took up their positions in their (respective) ranks. And resplendent standards were seen, set up by thousands, of diverse forms, belonging to both ourselves and the foe. And made of gold and decked with gems and blazing like fire, those banners in thousands endued with great effulgence, looked beautiful like heroic combatants cased in mail

gazed at those standards, longing for battle. 1 And many foremost of men, with eyes large as those of bulls endued with quivers, and with hands cased in leathern fences, stood at the heads of their divisions, with their bright weapons upraised. And Suvala's son Sakuni, and Salya, Jayadratha and the two princes of Avanti named Vinda and Anuvinda, and the Kekaya brothers, and Sudakshina the ruler of the Kamvojas and Srutayudha the ruler of the Kalingas, and king Jayatsena, and Vrihadvala the ruler of the Kosalas, and Kritavarman of Satwata's race,--these ten tigers among men, endued with great bravery and possessing arms that looked like maces,--these performers of sacrifices with plentiful gifts (to Brahmanas), stood each at the head of an Akshauhini of troops. These and many other kings and princes, mighty car-warriors conversant with policy, obedient to the commands of Duryodhana, all cased in mail, were seen stationed in their respective divisions. All of them, cased in black deer-skins, endued with great strength, accomplished in battle, and cheerfully prepared, for Duryodhana's sake, to ascend to the region of Brahma, 2 stood there commanding ten efficient Akshauhinis. The eleventh great division of the Kauravas, consisting of the Dhartarashtra troops, stood in advance of the whole army. There in the van of that division was Santanu's son. With his white head-gear, white umbrella, and white mail, O monarch, we beheld Bhishma of unfailing prowess look like the risen moon. His standard bearing the device of a palmyra of gold himself stationed on a car made of silver, both the Kurus and the Pandavas beheld that hero looking like the moon encircled by white clouds. The great bowmen amongst the Srinjayas headed by Dhrishtadyumna, (beholding Bhishma) looked like little animals when they would behold a mighty yawning lion. Indeed, all the combatants headed by Dhrishtadyumna repeatedly trembled in fear. These, O king, were the eleven splendid divisions of thy army. So also the seven divisions belonging to the Pandavas were protected by foremost of men. Indeed, the two armies facing each other looked like two oceans at the end of the Yuga agitated by fierce Makaras, and abounding with huge crocodiles. Never before, O king, did we see or hear of two such armies encountering each other like these of the Kauravas.'

37:1 Literally, "in Indra's abodes," i.e. Amaravati.

37:2 A Kshatriya failing bravely in fight at once goes to the highest regions of bliss.

6.17.1

संजय उवाच
यथा स भगवान्व्यासः कृष्णद्वैपायनोऽब्रवीत्
तथैव सहिताः सर्वे समाजग्मुर्महीक्षितः

6.17.2

मघाविषयगः सोमस्तद्दिनं प्रत्यपद्यत
दीप्यमानाश्च संपेतुर्दिवि सप्त महाग्रहाः

6.17.3

द्विधाभूत इवादित्य उदये प्रत्यदृश्यत
ज्वलन्त्या शिखया भूयो भानुमानुदितो दिवि

6.17.4

ववाशिरे च दीप्तायां दिशि गोमायुवायसाः
लिप्समानाः शरीराणि मांसशोणितभोजनाः

6.17.5

अहन्यहनि पार्थानां वृद्धः कुरुपितामहः
भरद्वाजात्मजश्चैव प्रातरुत्थाय संयतौ

6.17.6

जयोऽस्तु पाण्डुपुत्राणामित्यूचतुररिंदमौ
युयुधाते तवार्थाय यथा स समयः कृतः

6.17.7

सर्वधर्मविशेषज्ञः पिता देवव्रतस्तव
समानीय महीपालानिदं वचनमब्रवीत्

6.17.8

इदं वः क्षत्रिया द्वारं स्वर्गायापावृतं महत्
गच्छध्वं तेन शक्रस्य ब्रह्मणश्च सलोकताम्

6.17.9

एष वः शाश्वतः पन्थाः पूर्वैः पूर्वतरैर्गतः
संभावयत चात्मानमव्यग्रमनसो युधि

6.17.10

नाभागो हि ययातिश्च मान्धाता नहुषो नृगः
संसिद्धाः परमं स्थानं गताः कर्मभिरीदृशैः

6.17.11

अधर्मः क्षत्रियस्यैष यद्व्याधिमरणं गृहे
यदाजौ निधनं याति सोऽस्य धर्मः सनातनः

6.17.12

एवमुक्ता महीपाला भीष्मेण भरतर्षभ
निर्ययुः स्वान्यनीकानि शोभयन्तो रथोत्तमैः

6.17.13

स तु वैकर्तनः कर्णः सामात्यः सह बन्धुभिः
न्यासितः समरे शस्त्रं भीष्मेण भरतर्षभ

6.17.14

अपेतकर्णाः पुत्रास्ते राजानश्चैव तावकाः
निर्ययुः सिंहनादेन नादयन्तो दिशो दश

6.17.15

श्वेतैश्छत्रैः पताकाभिर्ध्वजवारणवाजिभिः
तान्यनीकान्यशोभन्त रथैरथ पदातिभिः

6.17.16

भेरीपणवशब्दैश्च पटहानां च निस्वनैः
रथनेमिनिनादैश्च बभूवाकुलिता मही

6.17.17

काञ्चनाङ्गदकेयूरैः कार्मुकैश्च महारथाः
भ्राजमाना व्यदृश्यन्त जङ्गमाः पर्वता इव

6.17.18

तालेन महता भीष्मः पञ्चतारेण केतुना
विमलादित्यसंकाशस्तस्थौ कुरुचमूपतिः

6.17.19

ये त्वदीया महेष्वासा राजानो भरतर्षभ
अवर्तन्त यथादेशं राजञ्शांतनवस्य ते

6.17.20

स तु गोवासनः शैब्यः सहितः सर्वराजभिः
ययौ मातङ्गराजेन राजार्हेण पताकिना
पद्मवर्णस्त्वनीकानां सर्वेषामग्रतः स्थितः

6.17.21

अश्वत्थामा ययौ यत्तः सिंहलाङ्गूलकेतनः
श्रुतायुश्चित्रसेनश्च पुरुमित्रो विविंशतिः

6.17.22

शल्यो भूरिश्रवाश्चैव विकर्णश्च महारथः
एते सप्त महेष्वासा द्रोणपुत्रपुरोगमाः
स्यन्दनैर्वरवर्णाभैर्भीष्मस्यासन्पुरःसराः

6.17.23

तेषामपि महोत्सेधाः शोभयन्तो रथोत्तमान्
भ्राजमाना व्यदृश्यन्त जाम्बूनदमया ध्वजाः

6.17.24

जाम्बूनदमयी वेदिः कमण्डलुविभूषिता
केतुराचार्यमुख्यस्य द्रोणस्य धनुषा सह

6.17.25

अनेकशतसाहस्रमनीकमनुकर्षतः
महान्दुर्योधनस्यासीन्नागो मणिमयो ध्वजः

6.17.26

तस्य पौरवकालिङ्गौ काम्बोजश्च सुदक्षिणः
क्षेमधन्वा सुमित्रश्च तस्थुः प्रमुखतो रथाः

6.17.27

स्यन्दनेन महार्हेण केतुना वृषभेण च
प्रकर्षन्निव सेनाग्रं मागधश्च नृपो ययौ

6.17.28

तदङ्गपतिना गुप्तं कृपेण च महात्मना
शारदाभ्रचयप्रख्यं प्राच्यानामभवद्बलम्

6.17.29

अनीकप्रमुखे तिष्ठन्वराहेण महायशाः
शुशुभे केतुमुख्येन राजतेन जयद्रथः

6.17.30

शतं रथसहस्राणां तस्यासन्वशवर्तिनः
अष्टौ नागसहस्राणि सादिनामयुतानि षट्

6.17.31

तत्सिन्धुपतिना राजन्पालितं ध्वजिनीमुखम्
अनन्तरथनागाश्वमशोभत महद्बलम्

6.17.32

षष्ट्या रथसहस्रैस्तु नागानामयुतेन च
पतिः सर्वकलिङ्गानां ययौ केतुमता सह

6.17.33

तस्य पर्वतसंकाशा व्यरोचन्त महागजाः
यन्त्रतोमरतूणीरैः पताकाभिश्च शोभिताः

6.17.34

शुशुभे केतुमुख्येन पादपेन कलिङ्गपः
श्वेतच्छत्रेण निष्केण चामरव्यजनेन च

6.17.35

केतुमानपि मातङ्गं विचित्रपरमाङ्कुशम्
आस्थितः समरे राजन्मेघस्थ इव भानुमान्

6.17.36

तेजसा दीप्यमानस्तु वारणोत्तममास्थितः
भगदत्तो ययौ राजा यथा वज्रधरस्तथा

6.17.37

गजस्कन्धगतावास्तां भगदत्तेन संमितौ
विन्दानुविन्दावावन्त्यौ केतुमन्तमनुव्रतौ

6.17.38

स रथानीकवान्व्यूहो हस्त्यङ्गोत्तमशीर्षवान्
वाजिपक्षः पतन्नुग्रः प्राहरत्सर्वतोमुखः

6.17.39

द्रोणेन विहितो राजन्राज्ञा शांतनवेन च
तथैवाचार्यपुत्रेण बाह्लीकेन कृपेण च

Translation — Kisari Mohan Ganguli

Sanjaya said,--"Just as the holy Krishna-Dwaipayana Vyasa had said, in that very manner the kings of the Earth, mustered together, came to the encounter. On that day on which the battle commenced Soma

approached the region of Pitris. 1 The seven large planets, as they appeared in the firmament, all looked blazing like fire. 2 The Sun, when he rose, seemed to be divided in twain. Besides, that luminary, as it appeared in the firmament, seemed to blaze forth in flames. 3 Carnivorous jackals and crows, expecting dead bodies to feast upon, began to utter fierce cries from all directions that seemed to be ablaze. Every day the old grandsire of the Kurus, and the son of Bharadwaja, rising from bed in the morning, with concentrated mind, said,--'Victory to the sons of Pandu'--while those chastisers of foes used (at the same time) yet to fight for thy sake according to the pledge they had given. Thy father Devavrata, fully conversant with every duty, summoning all the kings, said these words (unto them). 'Ye Kshatriyas, this broad door is open to you for entering heaven. Go ye through it to the region of Sakra and Brahman. The Rishis of olden times have showed you this eternal path. 4 Honour ye yourselves by engaging in battle with attentive minds. Nabhaga, and Yayati, and Mandhatri, and Nahusa, and Nriga, were crowned with success and obtained the highest region of bliss by feats like these. To die of disease at home is sin for a Kshatriya. The death he meets with in battle is his eternal duty.'--Thus addressed, O bull of Bharata's race, by Bhishma, the kings, looking beautiful in their excellent cars, proceeded to the heads of their respective divisions. Only Vikartana's son Karna, with his friends and relatives, O bull of Bharata's race, laid aside his weapons in battle for the sake of Bhishma. Without Karna then, thy sons and all the kings on thy side proceeded, making the ten points of the horizon resound with their leonine roars. And their divisions shone brightly, O king, with white umbrellas, banners, standards, elephants, steeds, cars, and foot-soldiers. And the Earth was agitated with the sounds of drums and tabors and

cymbals, and the clatter of car-wheels. And the mighty car-warriors, decked with their bracelets and armlets of gold and with their bows (variegated with gold), looked resplendent like hills of fire. And with his large palmyra-standard decked with five stars, Bhishma, the generalissimo of the Kuru army, 1 looked like the resplendent Sun himself. Those mighty bowmen of royal birth, O bull of Bharata's race, that were on thy side, all took up their positions, O king, as Santanu's son ordered. (King) Saivya of the country of the Govasanas, accompanied by all the monarchs, went out on a princely elephant worthy of royal use and graced with a banner on its back. And Aswatthaman, of the complexion of the lotus, went out ready for every emergency, stationing himself at the very head of all the divisions, with his standard bearing the device of the lion's tail. And Srutayudha and Chitrasena and Purumitra and Vivinsati, and Salya and Bhurisravas, and that mighty car-warrior Vikarna,--these seven mighty bowmen on their carts and cased in excellent mail, followed Drona's son behind but in advance of Bhishma. The tall standards of these warriors, made of gold, beautifully set up for adorning their excellent cars, looked highly resplendent. The standard of Drona, the foremost of preceptors, bore the device of a golden altar decked with a water-pot and the figure of a bow. The standard of Duryodhana guiding many hundreds and thousands of divisions bore the device of an elephant worked in gems. Paurava and the ruler of the Kalingas, and Salya, these Rathas took up their position in Duryodhana's van. On a costly car with his standard bearing the device of a bull, and guiding the very van (of his division), the ruler of the Magadhas marched against the foe. 2 That large force of the Easterners looking like the fleecy clouds of autumn 3 was (besides) protected by the chief of the Angas (Karna's son Vrishaketu) and Kripa endued with great energy. Stationing himself in the van of his division with his beautiful standard of silver bearing the device of the boar, the famous Jayadratha looked highly resplendent. A hundred thousand cars, eight thousand elephants, and sixty thousand cavalry were under his command. 4 Commanded by the royal chief of the Sindhus, that large division occupying the very van (of the army) and abounding with untold cars, elephants, and steeds, looked magnificent. With sixty thousand cars and ten thousand elephants, the ruler of the Kalingas, accompanied by Ketumat, went out. His huge elephants, looking like hills, and

adorned with Yantras, 1 lances, quivers and standards, looked exceedingly beautiful. And the ruler of the Kalingas, with his tall standard effulgent as fire, with his white umbrella, and golden curass, and Chamaras (wherewith he was fanned), shone brilliantly. And Ketumat also, riding on an elephant with a highly excellent and beautiful hook, was stationed in battle, O King, like the Sun in the midst of (black) clouds. And king Bhagadatta, blazing with energy and riding on that elephant of his, went out like the wielder of the thunder. And the two princes of Avanti named Vinda and Anuvinda, who were regarded as equal to Bhagadatta, followed Ketumat, riding on the necks of their elephants. And, O king, arrayed by Drona and the royal son of Santanu, and Drona's son, and Valhika, and Kripa, the (Kaurava) Vyuha 2 consisting of many divisions of cars was such that the elephants formed its body; the kings, its head; and the steeds, its wings. With face towards all sides, that fierce Vyuha seemed to smile and ready to spring (upon the foe)."

38:1 Nilakantha in a long note explains that Magha Vishayagas Somas cannot mean that Soma or the Moon entered the constellation called Magha. He quotes numerous slokas scattered throughout the Mahabharata that throw light, directly or indirectly, on the question of the opening day of the battle, and shows that all these lead to a different conclusion. What is meant by the Moon approaching the region of the Pitris is that those who fall in battle immediately ascend to heaven; of course, they have first to go to the region of Pitris. Thence they have to go to the lunar region for obtaining celestial bodies. All this implies a little delay. Here, however, in the case of those that would fall on the field of Kurukshetra, they would not have to incur even such a little delay. Chandramas or Soma approached the region of Pitris so that the fallen warriors might have celestial bodies very soon, without, in fact, any necessity, on their part, to incur the delay of a journey to the lunar region prior to their ascension to heaven with resplendent bodies.

38:2 There are nine planets in all the Pauranic astronomy. Of these Rahu and Ketu are regarded Upagrahas, and hence, of grahas there are only seven. Thus Nilakantha, and the Burdwan pundits have made a mess of this line.

38:3 The Bengal texts read Bhanumanudito divi. The Bombay reading is Bhanumanudito Ravis. If the latter be adopted, Bhanuman would be an adjective of Ravis.

38:4 Purvais Purvatarais is literally--"They of old and still older times"; for Sanatanas some editions read Srutijas (qualifying panthas). Srutija means arising from the Srutis or as laid down in the Srutis.

39:1 Chamupatis is the Bengal reading. The Bombay text reads Chamupari. If the latter reading be adopted, the meaning would be, "at the head of the (Kuru) army."

39:2 The Bengal editions read 'Magadhascha ripum yayau.' The Bombay text reads 'Magadhasya Kripo-yayau.' If the latter reading be adopted, the meaning would be "and guiding the very van of the Magadha troops Kripa went."

39:3 The Bengal reading is Saradabhraghana-prakshyam. The Bombay reading is 'Sharadamvudhara-prakshyam.'

39:4 Vasavartinas is nominative, masculine, plural, referring to cars, &c.; the Burdwan Pundits take it as a genitive singular qualifying tasya, and they render it, therefore, as "of that subordinate of Duryodhana." This is evidently incorrect.

40:1 Machines, perhaps catapults.

40:2 'Vyuha' is an array of troops in a certain form. Many such will be spoken of in this and the other 'parvas' devoted to the battle.

6.18.1

संजय उवाच
ततो मुहूर्तात्तुमुलः शब्दो हृदयकम्पनः
अश्रूयत महाराज योधानां प्रयुयुत्सताम्

6.18.2

शङ्खदुन्दुभिनिर्घोषैर्वारणानां च बृंहितैः
रथानां नेमिघोषैश्च दीर्यतीव वसुंधरा

6.18.3

हयानां हेषमाणानां योधानां तत्र गर्जताम्
क्षणेन खं दिशश्चैव शब्देनापूरितं तदा

6.18.4

पुत्राणां तव दुर्धर्ष पाण्डवानां तथैव च
समकम्पन्त सैन्यानि परस्परसमागमे

6.18.5

तत्र नागा रथाश्चैव जाम्बूनदविभूषिताः
भ्राजमाना व्यदृश्यन्त मेघा इव सविद्युतः

6.18.6

ध्वजा बहुविधाकारास्तावकानां नराधिप
काञ्चनाङ्गदिनो रेजुर्ज्वलिता इव पावकाः

6.18.7

स्वेषां चैव परेषां च समदृश्यन्त भारत
महेन्द्रकेतवः शुभ्रा महेन्द्रसदनेष्विव

6.18.8

काञ्चनैः कवचैर्वीरा ज्वलनार्कसमप्रभैः
संनद्धाः प्रत्यदृश्यन्त ग्रहाः प्रज्वलिता इव

6.18.9

उद्यतैरायुधैश्चित्रैस्तलबद्धाः पताकिनः
ऋषभाक्षा महेष्वासाश्चमूमुखगता बभुः

6.18.10

पृष्ठगोपास्तु भीष्मस्य पुत्रास्तव नराधिप
दुःशासनो दुर्विषहो दुर्मुखो दुःसहस्तथा

6.18.11

विविंशतिश्चित्रसेनो विकर्णश्च महारथः
सत्यव्रतः पुरुमित्रो जयो भूरिश्रवाः शलः

6.18.12

रथा विंशतिसाहस्रास्तथैषामनुयायिनः
अभीषाहाः शूरसेनाः शिबयोऽथ वसातयः

6.18.13

शाल्वा मत्स्यास्तथाम्बष्ठास्त्रिगर्ताः केकयास्तथा
सौवीराः कितवाः प्राच्याः प्रतीच्योदीच्यमालवाः

6.18.14

द्वादशैते जनपदाः सर्वे शूरास्तनुत्यजः
महता रथवंशेन तेऽभ्यरक्षन्पितामहम्

6.18.15

अनीकं दशसाहस्रं कुञ्जराणां तरस्विनाम्
मागधो येन नृपतिस्तद्रथानीकमन्वयात्

6.18.16

रथानां चक्ररक्षाश्च पादरक्षाश्च दन्तिनाम्
अभूवन्वाहिनीमध्ये शतानामयुतानि षट्

6.18.17

पादाताश्चाग्रतोऽगच्छन्धनुश्चर्मासिपाणयः
अनेकशतसाहस्रा नखरप्रासयोधिनः

6.18.18

अक्षौहिण्यो दशैका च तव पुत्रस्य भारत
अदृश्यन्त महाराज गङ्गेव यमुनान्तरे

Translation — Kisari Mohan Ganguli

Sanjaya said,--"Soon after, O king, a loud uproar, causing the heart to tremble was heard, made by the combatants ready for the fight. Indeed, with the sounds of conches and drums, the grunts of elephants, and the clatter of car-wheels, the Earth seemed to rend in twain. And soon the welkin and the whole Earth was filled with the neigh of chargers and the shouts of combatants. O irresistible one, the troops of thy sons and of the Pandavas both trembled when they encountered each other. There (on the field of battle) elephants and cars, decked in gold, looked beautiful like clouds decked with lightning. And standards of diverse forms, O king, belonging to the combatants on thy side, and adorned with golden rings, looked resplendent like fire. And those standards of thy side and theirs, resembled, O Bharata, the banners of Indra in his celestial mansions. And the heroic warriors all accoutred and cased in golden coats of mail endued with the effulgence of the blazing Sun, themselves looked like blazing fire or the Sun. All the foremost warriors amongst the Kurus, O king, with excellent bows, and weapons upraised (for striking), with leathern fences on their hands, and with standards,--those mighty bowmen, of eyes large as those of bulls, all placed themselves at the heads of their (respective) divisions. And these amongst thy sons, O king, protected Bhishma from behind, viz.. Dussasana, and Durvishaha, and Durmukha, and Dussaha and Vivinsati, and Chitrasena, and that mighty car-warrior Vikarna.

[paragraph continues] And amongst them were Satyavrata, and Purumitra, and Jaya, and Bhurisravas, and Sala. And twenty thousand car-warriors followed them. The Abhishahas, the Surasenas, the Sivis, and the Vasatis, the Swalyas, the Matsyas, the Amvashtas, the Trigartas, and the Kekayas, the Sauviras, the Kitavas, and the dwellers of the Eastern, Western, and the Northern countries,--these twelve brave races were resolved to fight reckless of the lives. And these protected the grandsire with a multitudinous array of cars. And with a division that consisted of ten thousand active elephants, the king of Magadha followed that large car division. They that protected the wheels of the cars and they that protected the elephants, numbered full six millions. And the foot-soldiers that marched in advance (of the army), armed with bows, swords, and shields, numbered many hundreds of thousands. And they fought also using their nails and bearded darts. And the ten and one Akshauhinis of thy son, O Bharata, looked, O mighty king, like Ganga separated from Yamuna. 1"

41:1 The Bombay edition reads Yamunantara for Yamunantare of the Bengal texts. The difference in meaning is not very material.

6.19.1

धृतराष्ट्र उवाच
अक्षौहिण्यो दशैकां च व्यूढां दृष्ट्वा युधिष्ठिरः
कथमल्पेन सैन्येन प्रत्यव्यूहत पाण्डवः

6.19.2

यो वेद मानुषं व्यूहं दैवं गान्धर्वमासुरम्
कथं भीष्मं स कौन्तेयः प्रत्यव्यूहत पाण्डवः

6.19.3

संजय उवाच
धार्तराष्ट्राण्यनीकानि दृष्ट्वा व्यूढानि पाण्डवः
अभ्यभाषत धर्मात्मा धर्मराजो धनंजयम्

6.19.4

महर्षेर्वचनात्तात वेदयन्ति बृहस्पतेः
संहतान्योधयेदल्पान्कामं विस्तारयेद्बहून्

6.19.5

सूचीमुखमनीकं स्यादल्पानां बहुभिः सह
अस्माकं च तथा सैन्यमल्पीयः सुतरां परैः

6.19.6

एतद्वचनमाज्ञाय महर्षेर्व्यूह पाण्डव
तच्छ्रुत्वा धर्मराजस्य प्रत्यभाषत फल्गुनः

6.19.7

एष व्यूहामि ते राजन्व्यूहं परमदुर्जयम्
अचलं नाम वज्राख्यं विहितं वज्रपाणिना

6.19.8

यः स वात इवोद्धूतः समरे दुःसहः परैः
स नः पुरो योत्स्यति वै भीमः प्रहरतां वरः

6.19.9

तेजांसि रिपुसैन्यानां मृद्नन्पुरुषसत्तमः
अग्रेऽग्रणीर्यास्यति नो युद्धोपायविचक्षणः

6.19.10

यं दृष्ट्वा पार्थिवाः सर्वे दुर्योधनपुरोगमाः
निवर्तिष्यन्ति संभ्रान्ताः सिंहं क्षुद्रमृगा इव

6.19.11

तं सर्वे संश्रयिष्यामः प्राकारमकुतोभयम्
भीमं प्रहरतां श्रेष्ठं वज्रपाणिमिवामराः

6.19.12

न हि सोऽस्ति पुमाँल्लोके यः संक्रुद्धं वृकोदरम्
द्रष्टुमत्युग्रकर्माणं विषहेत नरर्षभम्

6.19.13

भीमसेनो गदां बिभ्रद्वज्रसारमयीं दृढाम्
चरन्वेगेन महता समुद्रमपि शोषयेत्

6.19.14

केकया धृष्टकेतुश्च चेकितानश्च वीर्यवान्
एत तिष्ठन्ति सामात्याः प्रेक्षकास्ते नरेश्वर

6.19.15

धृतराष्ट्रस्य दायादा इति बीभत्सुरब्रवीत्
ब्रुवाणं तु तथा पार्थं सर्वसैन्यानि मारिष
अपूजयंस्तदा वाग्भिरनुकूलाभिराहवे

6.19.16

एवमुक्त्वा महाबाहुस्तथा चक्रे धनंजयः
व्यूह्य तानि बलान्याशु प्रययौ फल्गुनस्तदा

6.19.17

संप्रयातान्कुरून्दृष्ट्वा पाण्डवानां महाचमूः
गङ्गेव पूर्णा स्तिमिता स्यन्दमाना व्यदृश्यत

6.19.18

भीमसेनोऽग्रणीस्तेषां धृष्टद्युम्नश्च पार्षतः
नकुलः सहदेवश्च धृष्टकेतुश्च वीर्यवान्

6.19.19

समुद्योज्य ततः पश्चाद्राजाप्यक्षौहिणीवृतः
भ्रातृभिः सह पुत्रैश्च सोऽभ्यरक्षत पृष्ठतः

6.19.20

चक्ररक्षौ तु भीमस्य माद्रीपुत्रौ महाद्युती
द्रौपदेयाः ससौभद्राः पृष्ठगोपास्तरस्विनः

6.19.21

धृष्टद्युम्नश्च पाञ्चाल्यस्तेषां गोप्ता महारथः
सहितः पृतनाशूरै रथमुख्यैः प्रभद्रकैः

6.19.22

शिखण्डी तु ततः पश्चादर्जुनेनाभिरक्षितः
यत्तो भीष्मविनाशाय प्रययौ भरतर्षभ

6.19.23

पृष्ठगोपोऽर्जुनस्यापि युयुधानो महारथः
चक्ररक्षौ तु पाञ्चाल्यौ युधामन्यूत्तमौजसौ

6.19.24

राजा तु मध्यमानीके कुन्तीपुत्रो युधिष्ठिरः
बृहद्भिः कुञ्जरैर्मत्तैश्चलद्भिरचलैरिव

6.19.25

अक्षौहिण्या च पाञ्चाल्यो यज्ञसेनो महामनाः
विराटमन्वयात्पश्चात्पाण्डवार्थे पराक्रमी

6.19.26

तेषामादित्यचन्द्राभाः कनकोत्तमभूषणाः
नानाचिह्नधरा राजन्रथेष्वासन्महाध्वजाः

6.19.27

समुत्सर्प्य ततः पश्चाद्धृष्टद्युम्नो महारथः
भ्रातृभिः सह पुत्रैश्च सोऽभ्यरक्षद्युधिष्ठिरम्

6.19.28

त्वदीयानां परेषां च रथेषु विविधान्ध्वजान्
अभिभूयार्जुनस्यैको ध्वजस्तस्थौ महाकपिः

6.19.29

पादातास्त्वग्रतोऽगच्छन्नसिशक्त्यृष्टिपाणयः
अनेकशतसाहस्रा भीमसेनस्य रक्षिणः

6.19.30

वारणा दशसाहस्राः प्रभिन्नकरटामुखाः
शूरा हेममयैर्जालैर्दीप्यमाना इवाचलाः

6.19.31

क्षरन्त इव जीमूता मदार्द्राः पद्मगन्धिनः
राजानमन्वयुः पश्चाच्चलन्त इव पर्वताः

6.19.32

भीमसेनो गदां भीमां प्रकर्षन्परिघोपमाम्
प्रचकर्ष महत्सैन्यं दुराधर्षो महामनाः

6.19.33

तमर्कमिव दुष्प्रेक्ष्यं तपन्तं रश्मिमालिनम्
न शेकुः सर्वतो योधाः प्रतिवीक्षितुमन्तिके

6.19.34

वज्रो नामैष तु व्यूहो दुर्भिदः सर्वतोमुखः
चापविद्युद्ध्वजो घोरो गुप्तो गाण्डीवधन्वना

6.19.35

यं प्रतिव्यूह्य तिष्ठन्ति पाण्डवास्तव वाहिनीम्
अजेयो मानुषे लोके पाण्डवैरभिरक्षितः

6.19.36

संध्यां तिष्ठत्सु सैन्येषु सूर्यस्योदयनं प्रति
प्रावात्सपृषतो वायुरनभ्रे स्तनयित्नुमान्

6.19.37

विष्वग्वाताश्च वान्त्युग्रा नीचैः शर्करकर्षिणः
रजश्चोद्धूयमानं तु तमसाच्छादयज्जगत्

6.19.38

पपात महती चोल्का प्राङ्मुखी भरतर्षभ
उद्यन्तं सूर्यमाहत्य व्यशीर्यत महास्वना

6.19.39

अथ सज्जीयमानेषु सैन्येषु भरतर्षभ
निष्प्रभोऽभ्युदियात्सूर्यः सघोषो भूश्चचाल ह
व्यशीर्यत सनादा च तदा भरतसत्तम

6.19.40

निर्घाता बहवो राजन्दिक्षु सर्वासु चाभवन्
प्रादुरासीद्रजस्तीव्रं न प्राज्ञायत किंचन

6.19.41

ध्वजानां धूयमानानां सहसा मातरिश्वना
किङ्किणीजालनद्धानां काञ्चनस्रग्वतां रवैः

6.19.42

महतां सपताकानामादित्यसमतेजसाम्
सर्वं झणझणीभूतमासीत्तालवनेष्विव

6.19.43

एवं ते पुरुषव्याघ्राः पाण्डवा युद्धनन्दिनः
व्यवस्थिताः प्रतिव्यूह्य तव पुत्रस्य वाहिनीम्

6.19.44

स्रंसन्त इव मज्जानो योधानां भरतर्षभ
दृष्ट्वाग्रतो भीमसेनं गदापाणिमवस्थितम्

Translation — Kisari Mohan Ganguli

Dhritarashtra said,--"Beholding our ten and one Akshauhinis arrayed in order of battle, how did Yudhishthira, the son of Pandu, make his counter-array with his forces smaller in number? How did Kunti's son, O Sanjaya, form his counter-array against that Bhishma who was acquainted with all kinds of arrays, viz., human, celestial, Gandharva, and Asura?"

Sanjaya said,--"Seeing the Dhritarashtra divisions arrayed in order of battle, Pandu's son of virtuous soul, king Yudhishthira the just, addressed Dhananjaya, saying,--'Men are informed from the words of that great Rishi Vrihaspati that the few must be made to fight by condensing them, while the many may be extended according to pleasure. In encounters of the few with the many, the array to be formed should be the needle-mouthed one. Our troops compared with the enemy's are few. Keeping in view this precept of the great Rishi, array our troops, O son of Pandu.' Hearing this, that son of Pandu answered king Yudhishthira the just, saying,--That immovable array known by the name of Vajra, which was designed by the wielder of the thunder-bolt,--that invincible array is the one that I will make for thee, O best of kings. He who is like the bursting tempest, he who is incapable of being borne in battle by the foe, that Bhima the foremost of smiters, will fight at our head. That foremost of men, conversant with all the appliances of battle, becoming our leader, will fight

in the van, crushing the energy of the foe. That foremost of smiters, viz., Bhima, beholding whom all the hostile warriors headed by Duryodhana will retreat in panic like smaller animals beholding the lion, all of us, our fears dispelled, will seek his shelter as if he were a wall, like the celestial seeking the shelter of Indra. The man breathes not in the world who would bear to cast his eyes upon that bull among men, Vrikodara of fierce deeds, when he is angry.'--Having said this, Dhananjaya of mighty arms did as he said. And Phalguni, quickly disposing his troops in battle-array, proceeded (against the foe). And the mighty army of the Pandavas beholding the Kuru army move, looked like the full, immovable, and quickly rolling 1 current of Ganga. And Bhimasena, and Dhrishtadyumna endued with great energy, and Nakula, and Sahadeva, and king Dhrishtaketu, became the leaders of that force. And king Virata, surrounded by an Akshawhini of troops and accompanied by his brothers and sons, marched in their rear, protecting them from behind. The two sons of Madri, both endued with great effulgence, became the protectors of Bhima's wheels; while the (five) sons of Draupadi and the son of Subhadra all endued with great activity, protected (Bhima) from behind. And that mighty car-warrior, Dhrishtadyumna, the prince of Panchala, with those bravest of combatants and the foremost of car-warriors, viz., the Prabhadrakas, protected those princes from behind. And behind him was Sikhandin who (in his turn) was protected by Arjuna, and who, O bull of Bharata's race, advanced with concentrated attention for the destruction of Bhishma. Behind Arjuna was Yuyudhana of mighty strength; and the two princes of Panchala, viz., Yudhamanyu and Uttamaujas, became protectors of Arjuna's wheels, along with the Kekaya brothers, and Dhrishtaketu, and Chekitana of great valour--This Bhimasena, wielding his mace made of the hardest metal, and moving (on the field of battle) with fierce speed, can dry up the very ocean. And there also stay, with their counsellors looking on him. O king, the children 2 of Dhritarashtra.--Even this, O monarch, was what Vibhatsu said, pointing out the mighty Bhimasena (to Yudhishthira). 3 And while Partha was saying so, all the troops, O Bharata, worshipped him on the field of battle with gratulatory words. King Yudhishthira, the son of Kunti, took up his position in the centre of his army, surrounded by huge and furious elephants resembling moving hills. The high-souled Yajnasena, the king of the Panchalas, endued with great prowess, stationed himself behind Virata with an Akshauhini of troops for the sake of the Pandavas. And on the cars of those kings, O monarch, were tall standards bearing diverse devices, decked with excellent ornaments of gold, and endued with the effulgence of the Sun and the Moon. Causing

those kings to move and make space for him, that mighty car-warrior Dhrishtadyumna, accompanied by his brothers and sons protected Yudhishthira from behind. Transcending the huge standards on all the cars on thy side and that of the enemy, was the one gigantic ape on Arjuna's car. Foot-soldiers, by many hundreds of thousands, and armed with swords, spears, and scimitars, proceeded ahead for protecting Bhimasena. And ten thousand elephants with (temporal) juice trickling down their cheek and mouth, and resembling (on that account) showering clouds, 1 endued with great courage, blazing with golden armour, huge hills, costly, and emitting the fragrance of lotuses, followed the king behind like moving mountains. 2 And the high-souled and invincible Bhimasena, whirling his fierce mace that resembled a parigha 3 seemed to crush the large army (of thy son). Incapable of being looked at like the Sun himself, and scorching as it were, the hostile army (like fire), none of the combatants could bear to even look at him from any neat point. And this array, fearless and having its face turned towards all sides called Vajra, having bows for its lightning sign, 4 and extremely fierce, was protected by the wielder of Gandiva. Disposing their troops in this counter-array against thy army, the Pandavas waited for battle. And protected by the Pandavas, that array became invincible in the world of men.

"'And as (both) the armies stood at dawn of day waiting for sunrise, a wind began to blow with drops of water (falling), and although there were no clouds, the roll of thunder was heard. And dry winds began to blow all around, bearing a shower of pointed pebbles along the ground. And as thick dust arose, covering the world with darkness. And large meteors began to fall east-wards, O bull of Bharata's race, and striking against the rising Sun, broke in fragments with loud noise. When the troops stood arrayed, O bull of Bharata's race, the Sun rose divested of splendour, and the Earth trembled with a loud sound, and cracked in many places, O chief of the Bharatas, with loud noise. And the roll of thunder, O king, was heard frequently on all sides. So thick was the dust that arose that nothing could be seen. And the tall standards (of the combatants), furnished with strings of bells, decked with golden ornaments, garlands of flowers, and rich drapery, graced with banners and resembling the Sun in splendour, being suddenly shaken by the wind, gave a loud

jingling noise like that of a forest of palmyra trees (when moved by the wind). It was thus that those tigers among men, the sons of Pandu, ever taking delight in battle, stood having disposed their troops in counter-array against the army of thy son, and sucking as it were, the marrow, O bull of Bharata's race, of our warriors, and casting their eyes on Bhimasena stationed at their head, mace in hand."

42:1 The Bengal texts read Syandamana; the Bombay reading is Spandamana. Both imply "moving", only the motion in the latter case is slower, perhaps, than in the former.

42:2 The word used is Dayadas lit., taker of (one's) wealth.

42:3 The Bombay text is here faulty. Darsay swamahavalam is scarcely correct. The Bengal reading is 'Darsayan sumahavalam.'

43:1 Literally, "with rent cheeks and mouth."

43:2 The Bombay reading is certainly faulty here. For Chalanta iva parvatas it reads Jimuta iva varashikas, although it makes the previous line begin Ksharantaiva Jimuta.

43:3 A parigha is a thick club mounted with iron. The comparison is very feeble, for Bhima's mace, in the popular estimation, is much heavier and stouter than any parigha manufactured for human combatants. Prachakarsha is, lit. dragged. I think, however, the root krish must be taken here in the sense of crush.

43:4 The name Vajra implies either a hard needle for boring diamonds and gems, or the thunder-bolt. In this sloka the word Vajra is used as associated with the thunder and therefore, as thunder is accompanied by lightning so the bows of the warriors are the lightning-marks of this particular Vajra.

6.20.1

धृतराष्ट्र उवाच
सूर्योदये संजय के नु पूर्वं; युयुत्सवो हृष्यमाणा इवासन्
मामका वा भीष्मनेत्राः समीके; पाण्डवा वा भीमनेत्रास्तदानीम्

6.20.2

केषां जघन्यौ सोमसूर्यौ सवायू; केषां सेनां श्वापदा व्याभषन्त
केषां यूनां मुखवर्णाः प्रसन्नाः; सर्वं ह्येतद्ब्रूहि तत्त्वं यथावत्

6.20.3

संजय उवाच
उभे सेने तुल्यमिवोपयाते; उभे व्यूहे हृष्टरूपे नरेन्द्र
उभे चित्रे वनराजिप्रकाशे; तथैवोभे नागरथाश्वपूर्णे

6.20.4

उभे सेने बृहती भीमरूपे; तथैवोभे भारत दुर्विषह्ये
तथैवोभे स्वर्गजयाय सृष्टे; तथा ह्युभे सत्पुरुषार्यगुप्ते

6.20.5

पश्चान्मुखाः कुरवो धार्तराष्ट्राः; स्थिताः पार्थाः प्राङ्मुखा योत्स्यमानाः
दैत्येन्द्रसेनेव च कौरवाणां; देवेन्द्रसेनेव च पाण्डवानाम्

6.20.6

शुक्रो वायुः पृष्ठतः पाण्डवानां; धार्तराष्ट्राञ्श्वापदा व्याभषन्त
गजेन्द्राणां मदगन्धांश्च तीव्रा;न्न सेहिरे तव पुत्रस्य नागाः

6.20.7

दुर्योधनो हस्तिनं पद्मवर्णं; सुवर्णकक्ष्यं जातिबलं प्रभिन्नम्
समास्थितो मध्यगतः कुरूणां; संस्तूयमानो बन्दिभिर्मागधैश्च

6.20.8

चन्द्रप्रभं श्वेतमस्यातपत्रं; सौवर्णी स्रग्भ्राजते चोत्तमाङ्गे
तं सर्वतः शकुनिः पार्वतीयैः; सार्धं गान्धारैः पाति गान्धारराजः

6.20.9

भीष्मोऽग्रतः सर्वसैन्यस्य वृद्धः; श्वेतच्छत्रः श्वेतधनुः सशङ्खः
श्वेतोष्णीषः पाण्डुरेण ध्वजेन; श्वेतैरश्वैः श्वेतशैलप्रकाशः

6.20.10

तस्य सैन्यं धार्तराष्ट्राश्च सर्वे; बाह्लीकानामेकदेशः शलश्च
ये चाम्बष्ठाः क्षत्रिया ये च सिन्धौ; तथा सौवीराः पञ्चनदाश्च शूराः

6.20.11

शोणैर्हयै रुक्मरथो महात्मा; द्रोणो महाबाहुरदीनसत्त्वः
आस्ते गुरुः प्रयशाः सर्वराज्ञां; पश्चाच्चमूमिन्द्र इवाभिरक्षन्

6.20.12

वार्द्धक्षत्रिः सर्वसैन्यस्य मध्ये; भूरिश्रवाः पुरुमित्रो जयश्च
शाल्वा मत्स्याः केकयाश्चापि सर्वे; गजानीकैर्भ्रातरो योत्स्यमानाः

6.20.13

शारद्वतश्चोत्तरधूर्महात्मा; महेष्वासो गौतमश्चित्रयोधी
शकैः किरातैर्यवनैः पह्लवैश्च; सार्धं चमूमुत्तरतोऽभिपाति

6.20.14

महारथैरन्धकवृष्णिभोजैः; सौराष्ट्रकैर्नैरृतैरात्तशस्त्रैः
बृहद्बलः कृतवर्माभिगुप्तो; बलं त्वदीयं दक्षिणतोऽभिपाति

6.20.15

संशप्तकानामयुतं रथानां; मृत्युर्जयो वार्जुनस्येति सृष्टाः
येनार्जुनस्तेन राजन्कृतास्त्राः; प्रयाता वै ते त्रिगर्ताश्च शूराः

6.20.16

साग्रं शतसहस्रं तु नागानां तव भारत
नागे नागे रथशतं शतं चाश्वा रथे रथे

6.20.17

अश्वेऽश्वे दश धानुष्का धानुष्के दश चर्मिणः
एवं व्यूढान्यनीकानि भीष्मेण तव भारत

6.20.18

अव्यूहन्मानुषं व्यूहं दैवं गान्धर्वमासुरम्
दिवसे दिवसे प्राप्ते भीष्मः शांतनवोऽग्रणीः

6.20.19

महारथौघविपुलः समुद्र इव पर्वणि
भीष्मेण धार्तराष्ट्राणां व्यूहः प्रत्यङ्मुखो युधि

6.20.20

अनन्तरूपा ध्वजिनी त्वदीया; नरेन्द्र भीमा न तु पाण्डवानाम्
तां त्वेव मन्ये बृहतीं दुष्प्रधृष्यां; यस्या नेतारौ केशवश्चार्जुनश्च

Translation — Kisari Mohan Ganguli

Dhritarashtra said,--"When the Sun rose, O Sanjaya, of my army led by Bhishma and the Pandava army led by Bhima, which first cheerfully approached the other, desirous of fight? To which side were the Sun, the Moon and the wind hostile, and against whom did the beasts of prey utter inauspicious sounds? Who were those young men, the complexions of whose faces were cheerful? Tell me all these truly and duly."

Sanjaya said,--"Both armies, when arrayed, were equally joyful, O king. Both armies looked equally beautiful, assuming the aspect of blossoming woods, and both armies were full of elephants, cars and horses. Both armies were vast and terrible in aspect; and so also, O Bharata, none of them could bear the other. Both of them were arrayed for conquering the very heavens, and both of them consisted of excellent persons. The Kauravas belonging to the Dhritarashtra party stood facing the west, while the Parthas stood facing the east, addrest for fight. The troops of the Kauravas looked like the army of the chief of the Danavas, while that of the Pandavas looked like the army of the celestials. The wind began to blow from behind the Pandavas (against the face of the Dhartarashtras), and the beasts of prey began to yell against the Dhartarashtras. The elephants belonging to thy sons could not bear the strong odour of the temporal juice emitted by the huge elephants (of the Pandavas). And Duryodhana rode on an elephant of the complexion of the lotus, with rent temples, graced with a golden Kaksha (on its back), and cased in an armour of steel net-work. And he was in the very centre of the Kurus and was adored by eulogists and bards. And a white umbrella of lunar effulgence was held over his head graced with a golden chain. Him Sakuni, the ruler of the Gandharas, followed with mountaineers of Gandhara placed all around. And the venerable Bhishma was at the head of all the troops, with a white umbrella held over his head, armed with bow and sword, with a white headgear, with a white banner (on his car), and with white steeds (yoked thereto), and altogether looking like a white mountain. In Bhishma's division were all the sons of Dhritarashtra, and also Sala who was a countryman of the Valhikas, and also all those Kshatriyas called Amvastas, and those called Sindhus, and those also that are called Sauviras, and the heroic dwellers

of the country of the five rivers. And on a golden car unto which were yoked red steeds, the high-souled Drona, bow in hand and with never-failing heart, the preceptor of almost all the kings, remained behind all the troops, protecting them like Indra. And Saradwat's son, that fighter in the van, 1 that high-souled and mighty bowman, called also Gautama, conversant with all modes of warfare, accompanied by the Sakas, the Kiratas, the Yavanas, and the Pahlavas, took up his position at the northern point of the army. That large force which was well protected by mighty car-warriors of the Vrishni and the Bhoja races, as also by the warriors of Surashtra well-armed and well-acquainted with the uses of weapons, and which was led by Kritavarman, proceeded towards the south of the army. Ten thousand cars of the Samasaptakas who were created for either the death or the fame of Arjuna, and who, accomplished in arms, intended to follow Arjuna at his heels 2 all went out as also the brave Trigartas. In thy army, O Bharata, were a thousand elephants of the foremost fighting powers. Unto each elephant was assigned a century of cars; unto each car, a hundred horsemen; unto each horseman, ten bowmen; and unto each bowman ten combatants armed with sword and shield. Thus, O Bharata, were thy divisions arrayed by Bhishma. Thy generalissimo Bhishma, the son of Santanu, as each day dawned, sometimes disposed thy troops in the human army, sometimes in the celestial, sometimes in the Gandharva, and sometimes in the Asura. Thronged with a large number of Maharathas, and roaring like the very ocean, the Dhartarashtra army, arrayed by Bhishma, stood facing the west for battle. Illimitable as thy army was, O ruler of men, it looked terrible; but the army of the Pandavas, although it was not such (in number), yet seemed to me to be very large and invincible since Kesava and Arjuna were its leader."

6.21.1

संजय उवाच
बृहतीं धार्तराष्ट्राणां दृष्ट्वा सेनां समुद्यताम्
विषादमगमद्राजा कुन्तीपुत्रो युधिष्ठिरः

6.21.2

व्यूहं भीष्मेण चाभेद्यं कल्पितं प्रेक्ष्य पाण्डवः
अभेद्यमिव संप्रेक्ष्य विषण्णोऽर्जुनमब्रवीत्

6.21.3

धनंजय कथं शक्यमस्माभिर्योद्धुमाहवे
धार्तराष्ट्रैर्महाबाहो येषां योद्धा पितामहः

6.21.4

अक्षोभ्योऽयमभेद्यश्च भीष्मेणामित्रकर्शिना
कल्पितः शास्त्रदृष्टेन विधिना भूरितेजसा

6.21.5

ते वयं संशयं प्राप्ताः ससैन्याः शत्रुकर्शन
कथमस्मान्महाव्यूहादुद्यानं नो भविष्यति

6.21.6

अथार्जुनोऽब्रवीत्पार्थं युधिष्ठिरममित्रहा
विषण्णमभिसंप्रेक्ष्य तव राजन्ननीकिनीम्

6.21.7

प्रज्ञयाभ्यधिकाञ्शूरान्गुणयुक्तान्बहूनपि
जयन्त्यल्पतरा येन तन्निबोध विशां पते

6.21.8

तत्तु ते कारणं राजन्प्रवक्ष्याम्यनसूयवे
नारदस्तमृषिर्वेद भीष्मद्रोणौ च पाण्डव

6.21.9

एतमेवार्थमाश्रित्य युद्धे देवासुरेऽब्रवीत्
पितामहः किल पुरा महेन्द्रादीन्दिवौकसः

6.21.10

न तथा बलवीर्याभ्यां विजयन्ते जिगीषवः
यथा सत्यानृशंस्याभ्यां धर्मेणैवोद्यमेन च

6.21.11

त्यक्त्वाधर्मं च लोभं च मोहं चोद्यममास्थिताः
युध्यध्वमनहंकारा यतो धर्मस्ततो जयः

6.21.12

एवं राजन्विजानीहि ध्रुवोऽस्माकं रणे जयः
यथा मे नारदः प्राह यतः कृष्णस्ततो जयः

6.21.13

गुणभूतो जयः कृष्णे पृष्ठतोऽन्वेति माधवम्
अन्यथा विजयश्चास्य संनतिश्चापरो गुणः

6.21.14

अनन्ततेजा गोविन्दः शत्रुपूगेषु निर्व्यथः
पुरुषः सनातनतमो यतः कृष्णस्ततो जयः

6.21.15

पुरा ह्येष हरिर्भूत्वा वैकुण्ठोऽकुण्ठसायकः
सुरासुरानवस्फूर्जन्नब्रवीत्के जयन्त्विति

6.21.16

अनु कृष्णं जयेमेति यैरुक्तं तत्र तैर्जितम्
तत्प्रसादाद्धि त्रैलोक्यं प्राप्तं शक्रादिभिः सुरैः

6.21.17

तस्य ते न व्यथां कांचिदिह पश्यामि भारत
यस्य ते जयमाशास्ते विश्वभुक्त्रिदशेश्वरः

Translation — Kisari Mohan Ganguli

Sanjaya said,--"Beholding the vast Dhartarashtra army ready for battle, king Yudhisthira, the son of Kunti, gave way to grief. Seeing that impenetrable array formed by Bhishma and regarding it as really impenetrable, the king became pale and addressed Arjuna, saying,--O, mighty-armed Dhananjaya, how shall we be able to fight in battle with the Dhartarashtras who have the Grandsire for their (chief) combatant? Immovable and impenetrable is this array that hath been designed, according to the rules laid down in the scriptures, by that grinder of foes, Bhishma,

of transcendent glory. With our troops we have become doubtful (of success), O grinder of foes. How, indeed, will victory be ours in the face of this mighty array?'--Thus addressed, that slayer of foes Arjuna answered Yudhisthira, the son of Pritha, who had been plunged into grief at sight, O king, of thy army, in these words,--Hear, O king, how soldiers that are few in number may vanquish the many that are possessed of every quality. Thou art without malice; I shall, therefore, tell thee means, O king. The Rishi Narada knows it, as also both Bhishma and Drona. Referring to this means, the Grandsire himself in days of old on the occasion of the battle between the Gods and the Asuras said unto Indra and the other celestials.--They that are desirous of victory do not conquer by might and energy so much as by truth, compassion, righteousness and energy. 1 Discriminating then between righteousness, and unrighteousness, and understanding what is meant by covetousness and having recourse to exertion fight without arrogance, for victory is there where righteousness is.--For this know, O king, that to us victory is certain in (this) battle. Indeed, as Narada said,--There is victory where Krishna is.--Victory is inherent to Krishna. Indeed, it followeth Madhava. And as victory is one of its attributes, so humility is his another attribute. Govinda is possessed of energy that is infinite. Even in the midst of immeasurable foes he is without pain. He is the most eternal of male beings. And there victory is where Krishna is. Even he, indestructible and of weapons incapable of being baffled, appearing as Hari in olden days, said in a loud voice unto the Gods and the Asuras,--Who amongst you would be victorious?--Even the conquered who said.--With Krishna in the front we will conquer. 2--And it was through Hari's grace that the three worlds were obtained by the gods headed by Sakra. I do not, therefore, behold the slightest cause of sorrow in thee, thee that hast the Sovereign of the Universe and the Lord himself of the celestials for wishing victory to thyself."

45:1 The word is Uttaradhus which seems to be very doubtful.

45:2 Yenarjunastena, Yena is yatra and tena is tatra, as Nilakantha rightly explains. The meaning is--"who would be there where Arjuna would be."

46:1 The Bengal texts read Dharmenikena chanagha which is evidently faulty, remembering that the words are Brahman's to Indra and the celestials. The Bombay reading is Dharmenaivodyamena cha which I have adopted.

46:2 The sense is that they, viz., the gods, who accepted Krishna's lead, or selected him for their leader, became victorious. The Bengal reading is evidently superior, viz., Anu Krishna literally "behind Krishna," i.e., "with Krishna in the front, or "with Krishna as a leader." The Bombay reading is Katham Krishna. If this were adopted, the meaning would be, "How O Krishna, shall we conquer?" I do not understand how victory should be theirs who answered in this way. Of course, the answer implies modesty. But modesty is not the sole requisite of victory, nor is modesty inculcated here as the chief means of victory.

6.22.1

संजय उवाच
ततो युधिष्ठिरो राजा स्वां सेनां समचोदयत्
प्रतिव्यूहन्ननीकानि भीष्मस्य भरतर्षभ

6.22.2

यथोद्दिष्टान्यनीकानि प्रत्यव्यूहन्त पाण्डवाः
स्वर्गं परमभीप्सन्तः सुयुद्धेन कुरूद्वहाः

6.22.3

मध्ये शिखण्डिनोऽनीकं रक्षितं सव्यसाचिना
धृष्टद्युम्नस्य च स्वयं भीमेन परिपालितम्

6.22.4

अनीकं दक्षिणं राजन्युयुधानेन पालितम्
श्रीमता सात्वताग्र्येण शक्रेणेव धनुष्मता

6.22.5

महेन्द्रयानप्रतिमं रथं तु; सोपस्करं हाटकरत्नचित्रम्
युधिष्ठिरः काञ्चनभाण्डयोक्त्रं; समास्थितो नागकुलस्य मध्ये

6.22.6

समुच्छ्रितं दान्तशलाकमस्य; सुपाण्डुरं छत्रमतीव भाति
प्रदक्षिणं चैनमुपाचरन्ति; महर्षयः संस्तुतिभिर्नरेन्द्रम्

6.22.7

पुरोहिताः शत्रुवधं वदन्तो; महर्षिवृद्धाः श्रुतवन्त एव
जप्यैश्च मन्त्रैश्च तथौषधीभिः; समन्ततः स्वस्त्ययनं प्रचक्रुः

6.22.8

ततः स वस्त्राणि तथैव गाश्च; फलानि पुष्पाणि तथैव निष्कान्
कुरूत्तमो ब्राह्मणसान्महात्मा; कुर्वन्ययौ शक्र इवामरेभ्यः

6.22.9

सहस्रसूर्यः शतकिङ्किणीकः; परार्ध्यजाम्बूनदहेमचित्रः
रथोऽर्जुनस्याग्निरिवार्चिमाली; विभ्राजते श्वेतहयः सुचक्रः

6.22.10

तमास्थितः केशवसंगृहीतं; कपिध्वजं गाण्डिवबाणहस्तः
धनुर्धरो यस्य समः पृथिव्यां; न विद्यते नो भविता वा कदाचित्

6.22.11

उद्वर्तयिष्यंस्तव पुत्रसेना;मतीव रौद्रं स बिभर्ति रूपम्
अनायुधो यः सुभुजो भुजाभ्यां; नराश्वनागान्युधि भस्म कुर्यात्

6.22.12

स भीमसेनः सहितो यमाभ्यां; वृकोदरो वीररथस्य गोप्ता
तं प्रेक्ष्य मत्तर्षभसिंहखेलं; लोके महेन्द्रप्रतिमानकल्पम्

6.22.13

समीक्ष्य सेनाग्रगतं दुरासदं; प्रविव्यथुः पङ्कगता इवोष्ट्राः
वृकोदरं वारणराजदर्पं; योधास्त्वदीया भयविग्नसत्त्वाः

6.22.14

अनीकमध्ये तिष्ठन्तं राजपुत्रं दुरासदम्
अब्रवीद्भरतश्रेष्ठं गुडाकेशं जनार्दनः

6.22.15

वासुदेव उवाच
य एष गोप्ता प्रतपन्बलस्थो; यो नः सेनां सिंह इवेक्षते च
स एष भीष्मः कुरुवंशकेतु;र्येनाहृतास्त्रिंशतो वाजिमेधाः

6.22.16

एतान्यनीकानि महानुभावं; गूहन्ति मेघा इव घर्मरश्मिम्
एतानि हत्वा पुरुषप्रवीर; काङ्क्षस्व युद्धं भरतर्षभेण

Translation — Kisari Mohan Ganguli

Sanjaya said,--"Then, O bull of Bharata's race, king Yudhishthira, disposing his own troops in counter array against the divisions of Bhishma, urged them on, saying,--'The Pandavas have now disposed their forces in counter array agreeably to what is laid down (in the scriptures). Ye sinless ones, fight fairly, desirous of (entering) the highest heaven'.--In the centre (of the Pandava army) was Sikhandin and his troops, protected by Arjuna. And Dhristadyumna moved in the van, protected by Bhima. The southern division (of the Pandava army) was protected. O king, by that mighty bowman, the handsome Yuyudhana, that foremost combatant of the Satwata race, resembling Indra himself. Yudhisthira was stationed on a car that was worthy of bearing Mahendra himself, adorned with an excellent standard, variegated with gold and gems, and furnished with golden traces (for the steeds), in the midst of his elephant divisions. 1 His pure white umbrella with ivory handle, raised over his head, looked exceedingly beautiful; and many great Rishis walked around the king 2 uttering words in his praise. And many priests, and regenerate Rishis and Siddhas, uttering hymns in his praise 3 wished him, as they walked around, the destructions of his enemies, by the aid of Japas, and Mantras, efficacious drugs, and diverse propitiatory ceremonies. That high-souled chief of the Kurus, then giving away unto the Brahmanas kine and fruits and flowers and golden coins along with cloths 4 proceeded like Sakra, the chief of the celestials. The car of Arjuna, furnished with a hundred bells, decked with Jamvunada gold of the best kind, endued with excellent wheels, possessed of the effulgence of fire, and unto which were yoked white steeds, looked exceedingly brilliant like a thousand suns. 5 And on that ape-bannered car the reins of which were held by Kesava, stood Arjuna with Gandiva and arrows in hand--a bowman whose peer exists not on earth, nor ever will. 6 For crushing thy sons' troops he who assumeth the most awful form,--who, divested of weapons, with only

his bare hands, poundeth to dust men, horses, and elephants,--that strong-armed Bhimasena, otherwise called Vrikodara, accompanied by the twins, became the protector of the heroic car-warriors (of the Pandava) army. Like unto a furious prince of lions of sportive gait, or like the great Indra himself with (earthly) body on the Earth, beholding that invincible Vrikodara, like unto a proud leader of an elephantine herd, stationed in the van (of the army), the warriors on thy side, their strength weakened by fear, began to tremble like elephants sunk in mire.

"Unto that invincible prince Gudakesa staying in the midst of his troops, Janardana, O chief of Bharata's race, said--He, who scorching us with his wrath, stayeth in the midst of his forces, he, who will attack our troops like a lion, he, who performed three hundred horse-sacrifices,--that banner of Kuru's race, that Bhishma,--stayeth yonder! Yon ranks around him on all sides great warriors like the clouds shrouding the bright luminary. O foremost of men, slaying yon troops, seek battle with yonder bull of Bharata's race."

47:1 The Bengal texts read Kanchana-bhanda-yuktam. The Bombay reading is much better, being Kanchanabhanda-yoktam; again, for Nagakulasya the Bombay edition reads Nagapurasya, Nilakantha notices the latter reading.

47:2 The Bengal reading is Mahindram (king of earth, or king); the Bombay reading is Mahendram (the great Indra). Without iva any word to that effect, Mahendram would be ungrammatical.

47:3 The Bengal texts read, and as I think, correctly, Stutavanta enam. The Bombay reading is Srutavanta enam. In the case of regenerate Rishis and Siddhas it is scarcely necessary to say that they are conversant with the Srutis.

47:4 The Bengal reading Sahasrani for Savastrani is correct. I adopt the latter,

47:5 This is how I understand this verse, and I am supported by the Burdwan Pundits. Nilakantha, it seems, thinks that the car had a thousand wheels resembling a thousand suns.

47:6 Verse 15 is read variously. As the last word of the first line, I read Achakarsha for raraksha, and accordingly I take that as a genitive and not an ablative particle.

Translation — Kisari Mohan Ganguli

Sanjaya said,--"Beholding the Dhartarashtra army approach for fight, Krishna said these words for Arjuna's benefit."

"The holy one said,--'Cleansing thyself, O mighty-armed one, utter on the eve of the battle thy hymn to Durga for (compassing) the defeat of the foe."

Sanjaya continued.--Thus addressed on the eve of battle by Vasudeva endued with great intelligence, Pritha's son Arjuna, alighting from his car, said the following hymn with joined hands.

"Arjuna said,--'I bow to thee, O leader of Yogins, O thou that art identical with Brahman, O thou that dwellest in the forest of Mandara, O thou that art freed from decrepitude and decay, O Kali, O wife of Kapala, O thou that art of a black and tawny hue, I bow to thee. O bringer of benefits to thy devotees, I bow to thee, O Mahakali, O wife of the universal destroyer, I bow to thee. O proud one, O thou that rescuest from dangers, O thou that art endued with every auspicious attribute. O thou that art sprung from the Kata race, O thou that deservest the most regardful worship, O fierce one, O giver of victory, O victory's self, O thou that bearest a banner of peacock plumes, O thou that art decked with every ornament, O thou that bearest an awful spear, O thou that holdest a sword and shield, O thou that art the younger sister of the chief of cow-herds, O eldest one, O thou that wert born in the race of the cowherd Nanda! O thou that art always fond of buffalo's blood, O thou that wert born in the race of Kusika, O thou that art dressed in yellow robes, O thou that

hadst devoured Asuras assuming the face of a wolf 1, I bow to thee that art fond of battle! O Uma, 2 Sakambhari, O thou that art white in hue, O thou that art black in hue, O thou that hast slain the Asura Kaitabha, O thou that art yellow-eyed, O thou that art diverse-eyed, O thou of eyes that have the colour of smoke, I bow to thee. O thou that art the Vedas, the Srutis, and the highest virtue, O thou that art propitious to Brahmanas engaged in sacrifice, O thou that hast a knowledge of the past, thou that art ever present in the sacred abodes erected to thee in cities of Jamvudwipa, I bow to thee. Thou art the science of Brahma among sciences, and thou that art that sleep of creatures from which there is no waking. O mother of Skanda, O thou that possessest the six (highest) attributes, O Durga, O thou that dwellest in accessible regions, thou art described as Swaha, and Swadha, 3 as Kala, as Kashta, and as Saraswati, as Savitra the mother of the Vedas, and as the science of Vedanta. With inner soul cleansed, I praise thee. O great goddess, let victory always attend me through thy grace on the field of battle. In inaccessible regions, where there is fear, in places of difficulty, in the abodes of thy worshippers and in the nether regions (Patala), thou always dwellest. Thou always defeatest the Danavas. Thou art the unconsciousness, the sleep, the illusion, the modesty, the beauty of (all creatures). Thou art the twilight, thou art the day, thou art Savitri, and thou art the mother. Thou art contentment, thou art growth, thou art light. It is thou that supportest the Sun and the Moon and that makes them shine. Thou art the prosperity of those that are prosperous. The Siddhas and the Charanas behold thee in contemplation. 4'"

Sanjaya continued,--Understanding (the measure of) Partha's devotion, Durga who is always graciously inclined towards mankind, appeared in the firmament and in the presence of Govinda, said these words.

'"The goddess said,--'Within a short time thou shalt conquer thy foes, O Pandava. O invincible one, thou hast Narayana (again) for aiding thee. Thou art incapable of being defeated by foes, even by the wielder of the thunderbolt himself.'

'"Having said this, the boon-giving goddess disappeared soon. The son of Kunti, however, obtaining that boon, regarded himself as successful, and the son of Pritha then mounted his own excellent car. And then Krishna and Arjuna, seated on the same car, blew their celestial conches. The man that recites this hymn rising at dawn, hath no fear any time from

[paragraph continues] Yakshas, Rakshasas, and Pisachas. He can have no enemies; he hath no fear, from snakes and all animals that have fangs and teeth, as also from kings. He is sure to be victorious in all disputes, and if bound, he is freed from his bonds. He is sure to get over all difficulties, is freed from thieves, is ever victorious in battle and winneth the goddess of prosperity for ever. With health and strength, he liveth for a hundred years.

"I have known all this through the grace of Vyasa endued with great wisdom. Thy wicked sons, however, all entangled in the meshes of death, do not, from ignorance, know them to be Nara and Narayana. Nor do they, entangled in the meshes of death, know that the hour of this kingdom hath arrived. Dwaipayana and Narada, and Kanwa, and the sinless Rama, had all prevented thy son. But he did not accept their words. There where righteousness is, there are glory and beauty. There where modesty is, there are prosperity and intelligence. There where righteousness is, there is Krishna; and there where Krishna is, there is victory."

49:1 follow Nilakantha in rendering many of the names occurring in this and the succeeding slokas. I retain, however, those names that are of doubtful etymology, as also those that are very common.

49:2 Every scholar knows the derivation of this word as given in this sloka of Kalidasa (in his Kumara Sambhavam) Umeti matra tapasonishiddha paschadumakhyam Sumukhi Jagama.

49:3 Both Swaha and Swadha are mantras of high efficacy. Kala and Kastha are divisions of time. Saraswati implies speech.

49:4 Sankhye is explained by Nilakantha to be Samyak Khyanam Prakasana Yasmin; hence Atmanatma-vivekarupa Samadhi.

6.22.17

धृतराष्ट्र उवाच
केषां प्रहृष्टास्तत्राग्रे योधा युध्यन्ति संजय
उदग्रमनसः केऽत्र के वा दीना विचेतसः

6.22.18

के पूर्वं प्राहरंस्तत्र युद्धे हृदयकम्पने
मामकाः पाण्डवानां वा तन्ममाचक्ष्व संजय

6.22.19

कस्य सेनासमुदये गन्धमाल्यसमुद्भवः
वाचः प्रदक्षिणाश्चैव योधानामभिगर्जताम्

6.22.20

संजय उवाच
उभयोः सेनयोस्तत्र योधा जहृषिरे मुदा
स्रग्धूपपानगन्धानामुभयत्र समुद्भवः

6.22.21

संहतानामनीकानां व्यूढानां भरतर्षभ
संसर्पतामुदीर्णानां विमर्दः सुमहानभूत्

6.22.22

वादित्रशब्दस्तुमुलः शङ्खभेरीविमिश्रितः
कुञ्जराणां च नदतां सैन्यानां च प्रहृष्यताम्

Translation — Kisari Mohan Ganguli

Dhritarashtra said,--"There (on the field of battle) O Sanjaya, the warriors of which side first advanced to battle cheerfully? Whose hearts were filled with confidence, and who were spiritless from melancholy? In that battle which maketh the hearts of men tremble with fear, who were they that struck the first blow, mine or they belonging to the Pandavas? Tell me all this, O Sanjaya. Among whose troops did the flowery garlands and unguents emit fragrant odours? And whose troops, roaring fiercely, uttered merciful words?"

Sanjaya said,--"The combatants of both armies were cheerful then and the flowery garlands and perfumes of both troops emitted equal fragrance. And, O bull of Bharata's race, fierce was the collision that took place when the serried ranks arrayed for battle encountered each other. And the sound of musical instruments, mingled with the blare of conches and the noise of drums, and the shouts of brave warriors roaring fiercely at one another, became very loud. O bull of Bharata's race, dreadful was the collision caused by the encounter of the combatants of both armies, filled with joy and staring at one another, and the elephants uttering obstreperous grunts."

6.23.1

धृतराष्ट्र उवाच
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः
मामकाः पाण्डवाश्चैव किमकुर्वत संजय

6.23.2

संजय उवाच
दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा
आचार्यमुपसंगम्य राजा वचनमब्रवीत्

6.23.3

पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम्
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता

6.23.4

अत्र शूरा महेष्वासा भीमार्जुनसमा युधि
युयुधानो विराटश्च द्रुपदश्च महारथः

6.23.5

धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान्
पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुंगवः

6.23.6

युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान्
सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः

6.23.7

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम
नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते

6.23.8

भवान्भीष्मश्च कर्णश्च कृपश्च समितिंजयः
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च

6.23.9

अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः
नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः

6.23.10

अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम्

6.23.11

अयनेषु च सर्वेषु यथाभागमवस्थिताः
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि

6.23.12

तस्य संजनयन्हर्षं कुरुवृद्धः पितामहः
सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान्

6.23.13

ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत्

6.23.14

ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ
माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः

6.23.15

पाञ्चजन्यं हृषीकेशो देवदत्तं धनंजयः
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः

6.23.16

अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः
नकुलः सहदेवश्च सुघोषमणिपुष्पकौ

6.23.17

काश्यश्च परमेष्वासः शिखण्डी च महारथः
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः

6.23.18

द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते
सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक्

6.23.19

स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत्
नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन्

6.23.20

अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः
प्रवृत्ते शस्त्रसंपाते धनुरुद्यम्य पाण्डवः

6.23.21

हृषीकेशं तदा वाक्यमिदमाह महीपते
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत

6.23.22

यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान्
कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे

6.23.23

योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः

6.23.24

एवमुक्तो हृषीकेशो गुडाकेशेन भारत
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम्

6.23.25

भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्
उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति

6.23.26

तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान्
आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा

6.23.27

श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि
तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान्

6.23.28

कृपया परयाविष्टो विषीदन्निदमब्रवीत्
दृष्ट्वेमान्स्वजनान्कृष्ण युयुत्सून्समवस्थितान्

6.23.29

सीदन्ति मम गात्राणि मुखं च परिशुष्यति
वेपथुश्च शरीरे मे रोमहर्षश्च जायते

6.23.30

गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः

6.23.31

निमित्तानि च पश्यामि विपरीतानि केशव
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे

6.23.32

न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा

6.23.33

येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च

6.23.34

आचार्याः पितरः पुत्रास्तथैव च पितामहाः
मातुलाः श्वशुराः पौत्राः स्यालाः संबन्धिनस्तथा

6.23.35

एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते

6.23.36

निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः

6.23.37

तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्सबान्धवान्
स्वजनं हि कथं हत्वा सुखिनः स्याम माधव

6.23.38

यद्यप्येते न पश्यन्ति लोभोपहतचेतसः
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्

6.23.39

कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन

6.23.40

कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत

6.23.41

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसंकरः

6.23.42

संकरो नरकायैव कुलघ्नानां कुलस्य च
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः

6.23.43

दोषैरेतैः कुलघ्नानां वर्णसंकरकारकैः
उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः

6.23.44

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन
नरके नियतं वासो भवतीत्यनुशुश्रुम

6.23.45

अहो बत महत्पापं कर्तुं व्यवसिता वयम्
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः

6.23.46

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्

6.23.47

एवमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत्
विसृज्य सशरं चापं शोकसंविग्नमानसः

Translation — Kisari Mohan Ganguli

(This where is the Bhagavad Gita proper starts. I have added the chapter headings to aid in comparison with other translations, they are not part of the original Ganguli text.--John Bruno Hare)

Dhritarashtra said,--"Assembled together on the sacred plain of

[paragraph continues] Kurukshetra from desire of fighting what did my sons and the Pandavas do. O Sanjaya."

"Sanjaya said,--"Beholding the army of the Pandavas arrayed, king Duryodhana, approaching the preceptor (Drona) said these words: Behold, O preceptor, this vast army of the son of Pandu, arrayed by Drupada's son (Dhrishtadyumna), thy intelligent disciple. There (in that army) are many brave and mighty bowmen, who in battle are equal to Bhima and Arjuna. (They are) Yuyudhana, and Virata, and that mighty car-warrior Drupada, and Dhrishtaketu, and Chekitana, and the ruler of Kasi endued with great energy; and Purujit, and Kuntibhoja, and Saivya that bull among men; and Yudhamanyu of great prowess, and Uttamaujas of great energy; and Subhadra's son, and the sons of Draupadi, all of whom are mighty car-warriors. Hear, however, O best of regenerate ones, who are the distinguished ones among us, the leader of army. I will name them to thee for (thy) information. (They are) thyself, and Bhishma, and Karna, and Kripa who is ever victorious; and Aswatthaman and Vikarna, and Saumadatta, and Jayadratha. 1 Besides these, are many heroic warriors, prepared to lay down their lives for my sake, armed with diverse kinds of weapons, and all accomplished in battle. Our army, therefore, protected by Bhishma, is insufficient. This force, however, of these (the Pandavas), protected by Bhima, is sufficient. 2 Stationing yourselves then in the entrances of the divisions that have been assigned to you, all of you protect Bhishma alone.--(Just at this time) the valiant and venerable grandsire of the Kurus, affording great joy to him (Duryodhana) by loudly uttering a leonine roar, blew (his) conch. Then conches and drums and cymbals and horns were sounded at once and the noise (made) became a loud uproar. Then Madhava and Pandu's son (Arjuna), both stationed on a great car unto which were yoked white steeds, blew their celestial conches. And Hrishikesha blew (the conch called) Panchajanya and Dhananjaya (that called) Devadatta; and Vrikodara of terrible deeds blew the huge conch (called) Paundra. And Kunti's son king Yudhishthira blew (the conch called) Anantavijaya; while Nakula and Sahadeva, (those conches called respectively) Sughosa and Manipushpaka. 3 And that splendid bowman, the ruler of Kasi and that mighty car-warrior, Sikhandin, Dhrishtadyumna, Virata, and that unvanquished Satyaki, and Drupada, and the sons of Draupadi, and the

mighty-armed son of Subhadra--all these, O lord of earth, severally blew their conches. And that blare, loudly reverberating through the welkin, and the earth, rent the hearts of the Dhartarashtras. Then beholding the Dhartarashtra troops drawn up, the ape-bannered son of Pandu, rising his bow, when, the throwing of missiles had just commenced, said these words, O lord of earth, to Hrishikesha. 1

"Arjuna said,--'O thou that knoweth no deterioration, place my car (once) between the two armies, so that I may observe these that stand here desirous of battle, and with whom I shall have to contend in the labours of this struggle. 2 I will observe those who are assembled here and who are prepared to fight for doing what is agreeable in battle to the evil-minded son of Dhritarashtra.'"

Sanjaya continued,---'Thus addressed by Gudakesa, O Bharata, Hrishikesa, placing that excellent car between the two armies, in view of Bhishma and Drona and all the kings of the earth, said,--'Behold, O Partha these assembled Kurus,--And there the son of Pritha beheld, standing (his) sires and grandsons, and friends, and father-in-law and well-wishers, in both the armies. Beholding all those kinsmen standing (there), the son of Kunti, possessed by excessive pity, despondingly said (these words).

"Arjuna said,--'Beholding these kinsmen, O Krishna, assembled together and eager for the fight, my limbs, become languid, and my mouth becomes dry. My body trembles, and my hair stands on end. Gandiva slips from my hand, and my skin burns. I am unable to stand (any longer); my mind seems to wander. I behold adverse omens, too, O Kesava. I do not desire victory, O Krishna, not sovereignty, nor pleasures. Of what use would sovereignty be to us, O Govinda, or enjoyments, or even life, since they, for whose sake sovereignty, enjoyments, and pleasures are desired by us, are here arrayed for battle ready to give up life and wealth, viz., preceptors, sires, sons and grandsires, maternal uncles, father-in-laws, grandsons, brother-in-laws, and kinsmen. I wish not to slay these though they slay me, O slayer of Madhu, even for the sake of the sovereignty of the three worlds, what then for the sake of (this) earth? 3 What gratification can be ours, O Janardana, by slaying the Dhartarashtras? Even if they be regarded as foes, 4 sin will overtake us if we slay them. Therefore, it behoveth us not to slay the sons of Dhritarashtra who are our own kinsmen. 5 How,

[paragraph continues] O Madhava can we be happy by killing our own kinsmen? Even if these, with judgments perverted by avarice, do not see the evil that ariseth from the extermination of a race, and the sin of internecine quarrels, why should not we, O Janarddana, who see the evils of the extermination of a race, learn to abstain from that sin? A race being destroyed, the eternal customs of that race are lost; and upon those customs being lost, sin overpowers the whole race. From the predominance of sin, O Krishna, the women of that race become corrupt. And the women becoming corrupt, an intermingling of castes happeneth, O descendant of Vrishni. This intermingling of castes leadeth to hell both the destroyer of the race and the race itself. The ancestors of those fall (from heaven), their rites of pinda and water ceasing. By these sins of destroyers of races, causing intermixture of castes, the rules of caste and the eternal rites of families become extinct. We have heard, O Janarddana, that men whose family rites become extinct, ever dwell in hell. Alas, we have resolved to perpetrate a great sin, for we are ready to slay our own kinsmen from lust of the sweets of sovereignty. Better would it be for me if the sons of Dhritarashtra, weapon in hand, should in battle slay me (myself) unavenging unarmed.--'"

Sanjaya continued,--"Having spoken thus on the field of battle, Arjuna, his mind troubled with grief, casting aside his bow and arrows, sat down on his car."

[Here ends the first lesson entitled "Survey of Forces" 1 in the dialogue between Krishna and Arjuna of the Bhagavadgita, the essence of religion, the knowledge of Brahma, and the system of Yoga, comprised within the Bhishma Parva of the Mahabharata of Vyasa containing one hundred thousand verses.]

51:1 The text of the Gita has come down to us without, it may be ventured to be stated, any interpolation. The difference of reading are few and far between. For Jayadratha some texts read tathaivacha.

51:2 The words Aparyaptam and Paryaptam have exercised all commentators. If paryaptam is sufficient (as it certainly is), aparyaptam may mean either more or less than sufficient. The context, however, would seem to show that Duryodhana addressed his preceptor in alarm and not with confidence of success, I, therefore, take aparyaptam to be less than sufficient.

51:3 It has been observed before that Schlegel renders the names of these conches as Gigantea, Theodotes, Arundinca, Triumpphatrix, Dulcisona, and Gemmiflora, and that Professor Wilson approves of them.

52:1 It seems a fashion to doubt the etymology of this word, as if commentators of the learning of Sreedhara and Sankara, Anandagiri and Nilakantha even upon a question of derivation and grammar can really be set aside in favour of anything that may occur in the Petersburgh lexicon. Hrishikesa means the lord of the senses.

52:2 Ranasamudyame may also mean "at the outset of battle."

52:3 The meaning is that even for the sake of such a rich reward in prospect I would not kill persons so dear and near to me. I would much rather suffer them strike me, myself not returning their blows.

52:4 The word is atatayinas.

52:5 Most editions read savandhavam "with (their) kinsmen or friends," I think, however, that swa (own) for (with) is the correct reading. K. T. Telang adopts it in his translation published ill Vol. VIII of the Sacred Books of the East.

53:1 In some editions this lesson is stated to be "Arjuna's grief." The description of the lesson again is given in fewer words.

6.24.1

संजय उवाच
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः

6.24.2

श्रीभगवानुवाच
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन

6.24.3

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप

6.24.4

अर्जुन उवाच
कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन

6.24.5

गुरूनहत्वा हि महानुभावा;ञ्श्रेयो भोक्तुं भैक्षमपीह लोके
हत्वार्थकामांस्तु गुरूनिहैव; भुञ्जीय भोगान्रुधिरप्रदिग्धान्

6.24.6

न चैतद्विद्मः कतरन्नो गरीयो; यद्वा जयेम यदि वा नो जयेयुः
यानेव हत्वा न जिजीविषाम;स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः

6.24.7

कार्पण्यदोषोपहतस्वभावः; पृच्छामि त्वां धर्मसंमूढचेताः
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे; शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्

6.24.8

न हि प्रपश्यामि ममापनुद्या;द्यच्छोकमुच्छोषणमिन्द्रियाणाम्
अवाप्य भूमावसपत्नमृद्धं; राज्यं सुराणामपि चाधिपत्यम्

6.24.9

संजय उवाच
एवमुक्त्वा हृषीकेशं गुडाकेशः परंतप
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह

6.24.10

तमुवाच हृषीकेशः प्रहसन्निव भारत
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः

6.24.11

श्रीभगवानुवाच
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः

6.24.12

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः
न चैव न भविष्यामः सर्वे वयमतः परम्

6.24.13

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति

6.24.14

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत

6.24.15

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते

6.24.16

नासतो विद्यते भावो नाभावो विद्यते सतः
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः

6.24.17

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति

6.24.18

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत

6.24.19

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्
उभौ तौ न विजानीतो नायं हन्ति न हन्यते

6.24.20

न जायते म्रियते वा कदाचि;न्नायं भूत्वा भविता वा न भूयः
अजो नित्यः शाश्वतोऽयं पुराणो; न हन्यते हन्यमाने शरीरे

6.24.21

वेदाविनाशिनं नित्यं य एनमजमव्ययम्
कथं स पुरुषः पार्थ कं घातयति हन्ति कम्

6.24.22

वासांसि जीर्णानि यथा विहाय; नवानि गृह्णाति नरोऽपराणि
तथा शरीराणि विहाय जीर्णा;न्यन्यानि संयाति नवानि देही

6.24.23

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः

6.24.24

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः

6.24.25

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि

6.24.26

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्
तथापि त्वं महाबाहो नैनं शोचितुमर्हसि

6.24.27

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि

6.24.28

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत
अव्यक्तनिधनान्येव तत्र का परिदेवना

6.24.29

आश्चर्यवत्पश्यति कश्चिदेन;माश्चर्यवद्वदति तथैव चान्यः
आश्चर्यवच्चैनमन्यः शृणोति; श्रुत्वाप्येनं वेद न चैव कश्चित्

6.24.30

देही नित्यमवध्योऽयं देहे सर्वस्य भारत
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि

6.24.31

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते

6.24.32

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्

6.24.33

अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि

6.24.34

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्
संभावितस्य चाकीर्तिर्मरणादतिरिच्यते

6.24.35

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्

6.24.36

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्

6.24.37

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः

6.24.38

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि

6.24.39

एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि

6.24.40

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्

6.24.41

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्

6.24.42

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः
वेदवादरताः पार्थ नान्यदस्तीति वादिनः

6.24.43

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति

6.24.44

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते

6.24.45

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन
निर्द्वंद्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्

6.24.46

यावानर्थ उदपाने सर्वतः संप्लुतोदके
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः

6.24.47

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि

6.24.48

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते

6.24.49

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः

6.24.50

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्

6.24.51

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्

6.24.52

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च

6.24.53

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि

6.24.54

अर्जुन उवाच
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्

6.24.55

श्रीभगवानुवाच
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते

6.24.56

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते

6.24.57

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता

6.24.58

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता

6.24.59

विषया विनिवर्तन्ते निराहारस्य देहिनः
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते

6.24.60

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः

6.24.61

तानि सर्वाणि संयम्य युक्त आसीत मत्परः
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता

6.24.62

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते
सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते

6.24.63

क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति

6.24.64

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति

6.24.65

प्रसादे सर्वदुःखानां हानिरस्योपजायते
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते

6.24.66

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्

6.24.67

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि

6.24.68

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता

6.24.69

या निशा सर्वभूतानां तस्यां जागर्ति संयमी
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः

6.24.70

आपूर्यमाणमचलप्रतिष्ठं; समुद्रमापः प्रविशन्ति यद्वत्
तद्वत्कामा यं प्रविशन्ति सर्वे; स शान्तिमाप्नोति न कामकामी

6.24.71

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः
निर्ममो निरहंकारः स शान्तिमधिगच्छति

6.24.72

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति

Translation — Kisari Mohan Ganguli

Sanjaya said,--"Unto him thus possessed with pity, his eyes filled and oppressed with tears, and desponding, the slayer of Madhu said these words."

The Holy One said,--"Whence, O Arjuna, hath come upon thee, at such a crisis, this despondency that is unbecoming a person of noble birth, that shuts one out from heaven, and that is productive of infamy? Let no effeminacy be thine, O son of Kunti. This suits thee not. Shaking off this vile weakness of hearts, arise, O chastiser of foes.--"

Arjuna said,--"How, O slayer of Madhu, can I with arrows contend in battle against Bhishma and Drona, deserving as they are. O slayer of

foes, of worship? 1 Without slaying (one's) preceptors of great glory, it is well (for one), to live on even alms in this world. By slaying preceptors, even if they are avaricious of wealth, I should only enjoy pleasures that are bloodstained! 2 We know not which of the two is of greater moment to us, viz., whether we should conquer them or they should conquer us. By slaying whom we would not like to live,--even they, the sons of Dhritarashtra, stand before (us). My nature affected by the taint of compassion, my mind unsettled about (my) duty, I ask thee. Tell me what is assuredly good (for me). I am thy disciple. O, instruct me, I seek thy aid. 3 I do not see (that) which would dispel that grief of mine blasting my very senses, even if I obtain a prosperous kingdom on earth without a foe or the very sovereignty of the gods. 4'"

Sanjaya said,--Having said this unto Hrishikesa, that chastiser of foes-Gudakesa--(once more) addressed Govinda, saying,--'I will not fight,'--and then remained silent. 5 Unto him overcome by despondency, Hrishikesa, in the midst of the two armies, said.

"The Holy One said,--'Thou mournest those that deserve not to be mourned. Thou speakest also the words of the (so-called) wise. Those, however, that are (really) wise, grieve neither for the dead nor for the living. It is not that, I or you or those rulers of men never were, or that all of us shall not hereafter be. Of an Embodied being, as childhood, youth, and, decrepitude are in this body, so (also) is the acquisition of another body. The man, who is wise, is never deluded in this. 6 The contacts of the senses with their (respective) objects producing (sensations of) heat and cold,

pleasure and pain, are not permanent, having (as they do) a beginning and an end. Do thou. O Bharata, endure them. For the man whom these afflict not, O bull among men, who is the same in pain and pleasure and who is firm in mind, is fit for emancipation. 1 There is no (objective) existence of anything that is distinct from the soul; nor non-existence of anything possessing the virtues of the soul. This conclusion in respect of both these hath been arrived at by those that know the truths (of things). 2 Know that [the soul] to be immortal by which all this [universe] is pervaded. No one can compass the destruction of that which is imperishable. It hath been said that those bodies of the Embodied (soul) which is eternal, indestructible and infinite, have an end. Do thou, therefore, fight, O Bharata. He who thinks it (the soul) to be the slayer and he who thinks it to be the slain, both of them know nothing; for it neither slays nor is slain. It is never born, nor doth it ever die; nor, having existed, will it exist no more. Unborn, unchangeable, eternal, and ancient, it is not slain upon the body being perished. That man who knoweth it to be indestructible, unchangeable, without decay, how and whom can he slay or cause to be slain? As a man, casting off robes that are worn out, putteth on others that are new, so the Embodied (soul), casting off bodies that are worn out, entereth other bodies that are new. Weapons cleave it not, fire consumeth it not; the waters do not drench it, nor doth the wind waste it. It is incapable of being cut, burnt, drenched, or dried up. It is unchangeable, all-pervading, stable, firm, and eternal. It is said to be imperceivable, inconceivable and unchangeable. Therefore, knowing it to be such, it behoveth thee not to mourn (for it). Then again even if thou regardest it as constantly born and constantly dead, it behoveth thee not yet, O mighty-armed one, to mourn (for it) thus. For, of one that is born, death is certain; and of one that is dead, birth is certain. Therefore. it behoveth thee not to mourn in a matter that is unavoidable. All beings (before birth) were unmanifest. Only during an interval (between birth and death), O Bharata, are they manifest; and then again, when death comes, they become (once more) unmanifest. What grief then is there in this? One looks upon it as a marvel; another speaks of it as a marvel. Yet even after having heard of it, no one apprehends it truly. The Embodied (soul), O Bharata, is ever indestructible in everyone's body. Therefore, it behoveth thee not to grieve for all (those) creatures. Casting thy eyes on the (prescribed) duties of thy order, it behoveth thee not to waver, for there is nothing else that is better for a Kshatriya than a battle fought fairly. Arrived of itself and (like unto) an open gate of heaven,

happy are those Kshatriyas, O Partha, that obtain such a fight. But if thou dost not fight such a just battle, thou shalt then incur sin by abandoning the duties of thy order and thy fame. People will then proclaim thy eternal infamy, and to one that is held in respect, infamy is greater (as an evil) than death itself. All great car-warriors will regard thee as abstaining from battle from fear, and thou wilt be thought lightly by those that had (hitherto) esteemed thee highly. Thy enemies, decrying thy prowess, will say many words which should not be said. What can be more painful than that? Slain, thou wilt attain to heaven; or victorious, thou wilt enjoy the Earth. Therefore, arise, O son of Kunti, resolved for battle. Regarding pleasure and pain, gain and loss, victory and defeat, as equal, do battle for battle's sake and sin will not be thine. 1 This knowledge, that hath been communicated to thee is (taught) in the Sankhya (system). Listen now to that (inculcated) in Yoga (system). Possessed of that knowledge, thou, O Partha, wilt cast off the bonds of action. In this (the Yoga system) there is no waste of even the first attempt. There are no impediments. Even a little of this (form of) piety delivers from great fear. 2 Here in this path, O son of Kuru, there is only one state of mind, consisting in firm devotion (to one object, viz., securing emancipation). The minds of those, however, that are not firmly devoted (to this), are many-branched (un-settled) and attached to endless pursuits. That flowery talk which, they that are ignorant, they that delight in the words of the Vedas, they, O Partha, that say that there is nothing else, they whose minds are attached to worldly pleasures, they that regard (a) heaven (of pleasures and enjoyments) as the highest object of acquisition,--utter and promises birth as the fruit of action and concerns itself with multifarious rites of specific characters for the attainment of pleasures and power,--delude their hearts and the minds of these men who are attached to pleasures and power cannot be directed to contemplation (of the divine being) regarding it as the sole means of emancipation. 3 The Vedas are concerned with three qualities, (viz., religion, profit, and pleasure). Be thou, O Arjuna, free from them, unaffected by pairs of contraries (such as pleasure and pain, heat and cold, etc.), ever adhering to patience without anxiety for new acquisitions or protection of those already acquired, and self-possessed, whatever objects are served by a tank or well, may all

be served by a vast sheet of water extending all around; so whatever objects may be served by all the Vedas, may all be had by a Brahmana having knowledge (of self or Brahma). 1 Thy concern is with work only, but not with the fruit (of work). Let not the fruit be thy motive for work; nor let thy inclination be for inaction. Staying in devotion, apply thyself to work, casting off attachment (to it), O Dhananjaya, and being the same in success or unsuccess. This equanimity is called Yoga (devotion). Work (with desire of fruit) is far inferior to devotion, O Dhananjaya. Seek thou the protection of devotion. They that work for the sake of fruit are miserable. He also that hath devotion throws off, even in this world, both good actions and bad actions. Therefore, apply thyself to devotion. Devotion is only cleverness in action. The wise, possessed of devotion, cast off the fruit born of action, and freed from the obligation of (repeated) birth, attain to that region where there is no unhappiness. When thy mind shall have crossed the maze of delusion, then shalt thou attain to an indifference as regards the hearable and the heard. 2 When thy mind, distracted (now) by what thou hast heard (about the means of acquiring the diverse objects of life), will be firmly and immovably fixed on contemplation, then wilt thou attain to devotion.'

"Arjuna said,--What, O Kesava, are the indications of one whose mind is fixed on contemplation? How should one of steady mind speak, how sit, how move?"

"The Holy One said,--'When one casts off all the desires of his heart and is pleased within (his) self with self, then is one said to be of steady mind. He whose mind is not agitated amid calamities, whose craving for pleasure is gone, who is freed from attachment (to worldly objects), fear and wrath, is said to be a Muni of steady mind. His is steadiness of mind who is without affection everywhere, and who feeleth no exultation and no aversion on obtaining diverse objects that are agreeable and disagreeable. When one withdraws his senses from the objects of (those) senses as the tortoise its limbs from all sides, even his is steadiness of mind. Objects of senses fall back from an abstinent person, but not so the passion (for those objects). Even the passion recedes from one who has beheld the

[paragraph continues] Supreme (being). 1 The agitating senses, O son of Kunti, forcibly draw away the mind of even a wise man striving hard to keep himself aloof from them. Restraining them all, one should stay in contemplation, making me his sole refuge. For his is steadiness of mind whose senses are under control. Thinking of the objects of sense, a person's attachment is begotten towards them. From attachment springeth wrath; from wrath ariseth want of discrimination; from want of discrimination, loss of memory; from loss of memory, loss of understanding; and from loss of understanding (he) is utterly ruined. But the self-restrained man, enjoying objects (of sense) with senses freed from attachment and aversion under his own control, attaineth to peace (of mind). On peace (of mind) being attained, the annihilation of all his miseries taketh place, since the mind of him whose heart is peaceful soon becometh steady. 2 He who is not self-restrained hath no contemplation (of self). He who hath no contemplation hath no peace (of mind). 3 Whence can there be happiness for him who hath no peace (of mind)? For the heart that follows in the wake of the sense moving (among their objects) destroys his understanding like the wind destroying a boat in the waters. 4 Therefore, O thou of mighty arms, his is steadiness of mind whose senses are restrained on all sides from the objects of sense. The restrained man is awake when it is night for all creatures; and when other creatures are awake that is night to a discerning Muni. 5 He into whom all objects of desire enter, even as the waters enter the ocean which (though) constantly replenished still maintains its water-mark unchanged--(he) obtains peace (of mind) and not one that longeth for objects of desire. That man who moveth about, giving up all objects of desire, who is free from craving (for enjoyments) and who hath no affection and no pride, attaineth to peace (of mind). This,

[paragraph continues] O Partha, is the divine state. Attaining to it, one is never deluded. Abiding in it one obtains, on death, absorption into the Supreme Self.'

54:1 The commentators betray their ingenuity by emphasizing the word ishubhis (with arrows), explaining, "how can I encounter them with arrows whom I cannot encounter with even harsh words?"

54:2 Arthakaman is an adjective qualifying Gurun. Some commentators particularly Sreedhara, suggest that it may, instead, qualify bhogan. The meaning, however, in that case would be far-fetched.

54:3 Sreedhara explains that Karpanya is compassion (for kinsmen), and dosha is the fear of sin (for destroying a race). The first compound, therefore, according to him, means,--"My nature affected by both compassion and fear of sin, etc. It is better, however, to take Karpanya itself as a dosha (taint or fault). K. T. Telang understands it in this way. Upahata, however, is affected and not contaminated.

54:4 What Arjuna says here is that "Even if I obtain such a kingdom on Earth, even if I obtain the very kingship of the gods, I do not yet see that will dispel that grief which will overtake me if I slay my preceptor and kinsmen." Telang's version is slightly ambiguous.

54:5 The Bengal texts have Parantapa with a Visarga, thus implying that it refers to Gudakesa. The Bombay edition prints it without the Visarga, implying that it is in the vocative case, referring to Dhritarashtra, the listener.

54:6 One of the most useful rules in translating from one language into another is to use identical words for identical expressions in the original. In translating, however, from a language like Sanskrit which abounds in synonyms, this is not always practicable without ambiguity. As an example, the word used in 13 is Dhira; that used in 11 is Pandita. There can be little doubt, however, that Pandita and Dhira have exactly the same meaning.

55:1 Amritatwa is really emancipation or non-liability to repeated death or repeated rebirth. To render it as "immortality" is, perhaps, a little slovenly, for every soul is immortal, and this particular section inculcates it.

55:2 Sat and asat are the two words which must be distinctly understood as they occur often in Hindu philosophy. Sat is explained as the real, i.e., the soul, or anything as real and permanent as the soul. Asat is the reverse of this, i.e., the unreal or the Non-soul. What is said here by Krishna is that the unreal has no existence; the real, again can have no non-existence. Is not this a sort of cosmothetic idealism?

56:1 Most texts read Yudhaya Yujyaswa. A manuscript belonging to a friend of mine has the correction in red-ink, Yudhaya Yudhaya Yudhaywa. It accords so well with the spirit of the lesson sought to be inculcated here that I make no scruple to adopt it.

56:2 A life in this world that is subject to decay and death. So say all the commentators.

56:3 What Krishna seeks to inculcate here is the simple truth that persons who believe in the Vedas and their ordinances laying down specific acts for the attainment of a heaven of pleasure and power, cannot have the devotion without which there cannot be final emancipation which only is the highest bliss. The performance of Vedic rites may lead to heaven of pleasure and power, but what is that heaven worth? True emancipation is something else which must be obtained by devotion, by pure contemplation. In rendering Janma-Karma-phalapradam I have followed Sankara. Sreedhara and other commentators explain it differently.

57:1 This sloka has been variously rendered by various translators. It is the same that occurs in the Sanat-Sujata Parva of the Udyoga. (Vide Udyoga Parva, Section XLV). Both Sreedhara and Sankara (and I may mention Anandagiri also) explain it in this way. Shortly stated, the meaning is that to an instructed Brahmana (Brahma-knowing person and not a Brahmana by birth), his knowledge (of self or Brahma) teaches him that which is obtainable from all the Vedas, just as a man wanting to bathe or drink may find a tank or well as useful to him as a large reservoir of water occupying an extensive area. Nilakantha explains it in a different way.

57:2 Srotavyasya Srutasyacha is literally 'of the hearable and the heard', i.e., "what you may or will hear, and what you have heard." European translators of the Gita view in these words a rejection of the Vedas by the author. It is amusing to see how confidently they dogmatise upon this point, rejecting the authority of Sankara, Sreedhara, Anandagiri, and the whole host of Indian commentators. As K. T. Telang, however, has answered the point elaborately, nothing more need be said here.

58:1 One may abstain, either from choice or inability to procure them, from the objects of enjoyment. Until, however, the very desire to enjoy is suppressed, one cannot be said to have attained to steadiness of mind. Of Aristotle's saying that he is a voluptuary who pines at his own abstinence, and the Christian doctrine of sin being in the wish, mere abstinence from the act constitutes no merit.

58:2 The particle 'he' in the second line is explained by both Sankara and Anandagiri as equivalent to Yasmat. The meaning becomes certainly clearer by taking the word in this sense. The 'he', however, may also be taken as implying the sense of "indeed."

58:3 Buddhi in the first line is explained by Sreedhara as Aintavishayak buddhi. Bhavanta Sreedhara explains, is Dhyanam; and Sankara as Atmajnanabhinivesas. K. T. Telang renders Bhavana as perseverance. I do not think this is correct.

58:4 Sankara, Anandagiri, and Nilakantha explain this sloka thus. Sreedhara explains it otherwise. The latter supposes the pronouns yat and tat to mean a particular sense among the Charatam indriyanam. If Sreedhara's interpretation be correct, the meaning would be--"That (one sense) amongst the senses moving (among their objects) which the mind follows, (that one sense) tosseth the mind's (or the man's) understanding about like the wind tossing a (drunken boatman's) boat on the waters." The parenthetical words are introduced by Sreedhara himself. It may not be out of place to mention here that so far as Bengal, Mithila and Benares are concerned, the authority of Sreedhara is regarded as supreme.

58:5 The vulgar, being spiritually dark, are engaged in worldly pursuits. The sage in spiritual light is dead to the latter.

6.25.1

अर्जुन उवाच
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन
तत्किं कर्मणि घोरे मां नियोजयसि केशव

6.25.2

व्यामिश्रेणैव वाक्येन बुद्धिं मोहयसीव मे
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम्

6.25.3

श्रीभगवानुवाच
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ
ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्

6.25.4

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते
न च संन्यसनादेव सिद्धिं समधिगच्छति

6.25.5

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः

6.25.6

कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते

6.25.7

यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते

6.25.8

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः
शरीरयात्रापि च ते न प्रसिध्येदकर्मणः

6.25.9

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर

6.25.10

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्

6.25.11

देवान्भावयतानेन ते देवा भावयन्तु वः
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ

6.25.12

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः

6.25.13

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात्

6.25.14

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसंभवः
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः

6.25.15

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्

6.25.16

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति

6.25.17

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः
आत्मन्येव च संतुष्टस्तस्य कार्यं न विद्यते

6.25.18

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः

6.25.19

तस्मादसक्तः सततं कार्यं कर्म समाचर
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः

6.25.20

कर्मणैव हि संसिद्धिमास्थिता जनकादयः
लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि

6.25.21

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते

6.25.22

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किंचन
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि

6.25.23

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः

6.25.24

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्
संकरस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः

6.25.25

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम्

6.25.26

न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन्

6.25.27

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः
अहंकारविमूढात्मा कर्ताहमिति मन्यते

6.25.28

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते

6.25.29

प्रकृतेर्गुणसंमूढाः सज्जन्ते गुणकर्मसु
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत्

6.25.30

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः

6.25.31

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः

6.25.32

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः

6.25.33

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति

6.25.34

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ

6.25.35

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः

6.25.36

अर्जुन उवाच
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः

6.25.37

श्रीभगवानुवाच
काम एष क्रोध एष रजोगुणसमुद्भवः
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्

6.25.38

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्

6.25.39

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा
कामरूपेण कौन्तेय दुष्पूरेणानलेन च

6.25.40

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम्

6.25.41

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ
पाप्मानं प्रजहिह्येनं ज्ञानविज्ञाननाशनम्

6.25.42

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः

6.25.43

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना
जहि शत्रुं महाबाहो कामरूपं दुरासदम्

Translation — Kisari Mohan Ganguli

"Arjuna said,--'If devotion, O Janardana, is regarded by thee as superior to work, why then, O Kesava, dost thou engage me in such dreadful work? By equivocal words thou seemest to confound my understanding. Therefore, tell (me) one thing definitely by which I may attain to what is good.'

"The Holy One said,--'It hath already been said by me, O sinless one, that here are, in this world, two kinds of devotion; that of the Sankhyas through knowledge and that of the yogins through work. A man doth not acquire freedom from work from (only) the non-performance of work. Nor doth he acquire final emancipation from only renunciation (of work). No one can abide even for a moment without doing work. 1 That man of deluded soul who, curbing the organs of sense, liveth mentally cherishing the objects of sense, is said to be a dissembler. He however, O Arjuna, who restraining (his) senses by his mind, engageth in devotion (in the form) of work with the organs of work, and is free from attachment, is distinguished (above all). (Therefore), do thou always apply yourself to work, for action is better than inaction. Even the support of thy body cannot be accomplished without work. 2 This world is fettered by all work other than that which is (performed) for Sacrifice. (Therefore), O son of Kunti, perform work for the sake of that, freed from attachment. 3 In olden times, the Lord of Creation, creating men and sacrifice together, said,--flourish by means of this (Sacrifice). Let this (Sacrifice) be to you (all) the dispenser of all objects cherished by you. Rear the gods with this, and let the gods (in return) rear you. Thus fulfilling the mutual interest you will obtain that which is beneficial (to you). 4 Propitiated with sacrifices the gods will bestow on you the pleasures you desire. He who enjoyeth (himself) without giving them what

they have given, is assuredly a thief. The good who eat the remnant of sacrifices are freed from all sins. Those unrighteous ones incur sin who dress food for their own sake.--From food are all creatures; and sacrifice is the outcome of work. 1 Know that work proceeds from the Vedas; Vedas have proceeded from Him who hath no decay. Therefore, the all-pervading Supreme Being is installed in sacrifice. 2 He who conformeth not to this wheel that is thus revolving, that man of sinful life delighting (the indulgence of) his senses, liveth in vain, O Partha. 3 The man, however, that is attached to self only, that is contented with self, and that is pleased in his self,--hath no work (to do). He hath no concern whatever with action nor with any omission here. Nor, amongst all creatures, is there any upon whom his interest dependeth. 4 Therefore, always do work that should be done, without attachment. The man who performeth work without attachment, attaineth to the Supreme. By work alone, Janaka and others, attained the accomplishment of their objects. Having regard also to the observance by men of their duties, it behoveth thee to work. Whatever a great man doth, is also done by vulgar people. Ordinary men follow the ideal set by them (the great). 5 There is nothing whatever for me, O Partha, to do in the three worlds, (since I have) nothing for me which hath not been acquired; still I engage in action. 6 Because if at any time I do not, without sloth, engage in action, men would follow my path, O Partha, on all sides. The worlds would perish if I did not perform work, and I should cause intermixture of castes and ruin these people. As the ignorant work, O Bharata, having attachment to the performer, so should a wise man work without being attached, desiring to make men observant of their duties. A wise man should not cause confusion of understanding amongst ignorant persons, who have attachment to work itself; (on the other hand) he should (himself) acting with devotion engage them to all (kinds of) work. All works are, in every way, done by the qualities of nature. He, whose mind is deluded

by egoism, however, regards himself as the actor. 1 But he, O mighty-armed one, who knoweth the distinction (of self) from qualities and work, is not attached to work, considering that it is his senses alone (and not his self) that engage in their objects. 2 Those who are deluded by the qualities of nature, become attached to the works done by the qualities. A person of perfect knowledge should not bewilder those men of imperfect knowledge. 3 Devoting all work to me, with (thy) mind directed to self, engage in battle, without desire, without affection and with thy (heart's) weakness dispelled. 4 Those men who always follow this opinion of mine with faith and without cavil attain to final emancipation even by work. But they who cavil at and do not follow this opinion of mine, know, that, bereft of all knowledge and without discrimination, they are ruined. Even a wise man acts according to his own nature. All living beings follow (their own) nature. What then would restraint avail? The senses have, as regards the objects of the senses, either affection or aversion fixed. One should not submit to these, for they are obstacles in one's way. 5 One's own duty, even if imperfectly performed, is better than being done by other even if well performed. Death in (performance of) one's own duty is preferable. (The adoption of) the duty of another carries fear (with it).

"Arjuna said, 'Impelled by whom, O son of the Vrishni race, doth a man commit sin, even though unwilling and as if constrained by force'?

"The Holy One said,--'It is desire, it is wrath, born of the attribute of passion; it is all devouring, it is very sinful. Know this to be the foe in this world. 6 As fire is enveloped by smoke, a mirror by dust, the foetus by the womb, so is this enveloped by desire. Knowledge, O son of Kunti, is enveloped by this constant foe of the wise in the form of desire which is insatiable and like a fire. The senses, the mind and the understanding are said to be its abode. With these it deludeth the embodied self, enveloping (his) knowledge. Therefore, restraining (thy) senses first, O bull of Bharata's race, cast off this wicked thing, for it destroyeth knowledge derived from instruction and meditation. 7 It hath been said that the senses are superior (to the body which is inert). Superior to the senses is the mind. Superior to the

mind is the knowledge. But which is superior to knowledge is He. 1 Thus knowing that which is superior to knowledge and restraining (thy) self by self, slay, O mighty-armed one, the enemy in the shape of desire which is difficult to conquer.'"

59:1 Prakritijais Gunas is explained by Sreedhara as qualities born of one's nature such as Ragadveshadi. Sankara thinks that they are the qualities or attributes of primal matter (which enters into the composition of every self) such as Satwa, Rajas, and Tamas.

59:2 "Apply to work", i.e. to work as prescribed in the scriptures. Thus says Sankara. "To morning and evening prayers, etc." says Sreedhara.

59:3 Sacrifices Vishnu's self as declared by the Srutis; work for sacrifice, therefore, is work for Vishnu's sake or gratification. For the sake of that i.e., for sacrifice's, or "Vishnu's sake. So say all the commentators.

59:4 Bhavaya is explained by both Sankara and Sreedhara as Vradhaya or make grow. Perhaps, "rear" is the nearest approach to it in English. K. T. Telang renders it, 'please.' The idea is eminently Indian. The gods are fed by sacrifices, and in return they feed men by sending rain. The Asuras again who warred with the gods warred with sacrifices.

60:1 Parjjanya is explained by both Sankara and Sreedhara as rain. It means also the clouds or the origin of rain.

60:2 The word in the original that is rendered in the Vedas is Brahma. It may mean the Supreme Soul. Of course, in Brahmanic literature, the Vedas are Brahma and Brahma is the Vedas, but still in the second line of 15 there is no necessity of taking Brahma as equivalent to the Vedas, I do not think Telang is accurate in his rendering of this line.

60:3 The wheel referred to is what has been said before, viz., from the Vedas are work, from work is rain, from rain is food, from food are creatures, from creatures again work and so back to the Vedas.

60:4 The sense seems to be, as explained by the commentators, that such a man earns no merit by action, nor sin by inaction or omission. Nor is there anybody from the Supreme Being to the lowest creature on whom he depends for anything.

60:5 The example set by the great is always catching, Itaras, here, is Vulgar and not "other". Kurute which I have rendered as "maketh" is used in the sense of "regardeth." Pramanam, however, may not necessarily mean something else that is set up as an ideal. It may refer to the actions themselves of the great men set up by them as a standard.

60:6 Sreedhara would connect "in the three worlds" with what follows. I follow Sankara and the natural order of words.

61:1 The word rendered "nature" is prakriti. It really implies "primal matter."

61:2 The second line, literally rendered, is "deeming that qualities engage in qualities." The first "qualities" imply the senses, and the second, the objects of the senses. The purport is that one knowing the distinction referred to, never thinks that his soul is the actor, for that which is work is only the result of the senses being applied to their objects.

61:3 Guna-karmashu is explained by Sankara as works of the qualities, or works done by them. Sreedhara explains the compound as "qualities and (their) works."

61:4 Devoting all work to me, i.e., in the belief that all you do is for me or my sake.

61:5 The senses, as regards their diverse objects in the world, are either drawn towards them or repelled by them. These likes and dislikes (in the case of men who, of course, only act according to their nature) stand in the way of their emancipation, if men submit to them.

61:6 Desire, if not gratified, results in wrath. Thus say the commentators.

61:7 Prajahi is explained by both Sankara and Sreedhara as parityaja (cast off).

62:1 He is the Supreme Soul or Being.

6.26.1

श्रीभगवानुवाच
इमं विवस्वते योगं प्रोक्तवानहमव्ययम्
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्

6.26.2

एवं परंपराप्राप्तमिमं राजर्षयो विदुः
स कालेनेह महता योगो नष्टः परंतप

6.26.3

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्

6.26.4

अर्जुन उवाच
अपरं भवतो जन्म परं जन्म विवस्वतः
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति

6.26.5

श्रीभगवानुवाच
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन
तान्यहं वेद सर्वाणि न त्वं वेत्थ परंतप

6.26.6

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया

6.26.7

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्

6.26.8

परित्राणाय साधूनां विनाशाय च दुष्कृताम्
धर्मसंस्थापनार्थाय संभवामि युगे युगे

6.26.9

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन

6.26.10

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः
बहवो ज्ञानतपसा पूता मद्भावमागताः

6.26.11

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः

6.26.12

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा

6.26.13

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्

6.26.14

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा
इति मां योऽभिजानाति कर्मभिर्न स बध्यते

6.26.15

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्

6.26.16

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्

6.26.17

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः

6.26.18

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत्

6.26.19

यस्य सर्वे समारम्भाः कामसंकल्पवर्जिताः
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः

6.26.20

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः
कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः

6.26.21

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्

6.26.22

यदृच्छालाभसंतुष्टो द्वंद्वातीतो विमत्सरः
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते

6.26.23

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः
यज्ञायाचरतः कर्म समग्रं प्रविलीयते

6.26.24

ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना

6.26.25

दैवमेवापरे यज्ञं योगिनः पर्युपासते
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति

6.26.26

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति

6.26.27

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते

6.26.28

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः

6.26.29

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः

6.26.30

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः

6.26.31

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम

6.26.32

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे

6.26.33

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परंतप
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते

6.26.34

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः

6.26.35

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि

6.26.36

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः
सर्वं ज्ञानप्लवेनैव वृजिनं संतरिष्यसि

6.26.37

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा

6.26.38

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति

6.26.39

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति

6.26.40

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः

6.26.41

योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्
आत्मवन्तं न कर्माणि निबध्नन्ति धनंजय

6.26.42

तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनात्मनः
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत

Translation — Kisari Mohan Ganguli

"The Holy One said,--'This imperishable (system of) devotion I declared to Vivaswat: Vivaswat declared it to Manu; and Manu communicated it to Ikshaku. Descending thus from generation, the Royal sages came to know it. But, O chastiser of foes, by (lapse of a) long time that devotion became lost to the world. Even the same (system of) devotion hath today been declared by me to thee, for thou art my devotee and friend, (and) this is a great mystery.'

"Arjuna said,--'Thy birth is posterior; Vivaswat's birth is prior. How shall I understand then that thou hadst first declared (it)?'

"The Holy One said,--'Many births of mine have passed away, O Arjuna, as also of thine. These all I know, but thou dost not, O chastiser of foes. Though (I am) unborn and of essence that knoweth no deterioration, though (I am) the lord of all creatures, still, relying on my own (material) nature I take birth by my own (powers) of illusion. Whenever, O Bharata, loss of piety and the rise of impiety occurreth, on those occasions do I create myself. For the protection of the righteous and for the destruction of the evil doers, for the sake of establishing Piety, I am born age after age. He who truly knoweth my divine birth and work to be such, casting off (his body) is not born again; (on the other hand) he cometh to me, O Arjuna. Many who have been freed from attachment, fear, wrath, who were full of me, and who relied on me, have, cleansed by knowledge and asceticism, attained to my essence. In whatsoever manner men come to me, in the selfsame manner do I accept them. It is my way, O Partha, that men follow on all sides. 2 Those in this world who are desirous of the success of action worship the gods, for in this world of men success resulting from action is soon attained. The quadruple division of castes was created by me according to the distinction of qualities and duties. Though I am the

author thereof, (yet) know me to be not their author and undecaying. 1 Actions do not touch me. I have no longing for the fruits of actions. He that knoweth me thus is not impeded by actions. Knowing this, even men of old who were desirous of emancipation performed work. Therefore, do thou also perform work as was done by ancients of the remote past. What is action and what is inaction,--even the learned are perplexed at this. Therefore, I will tell thee about action (so that) knowing it thou mayst be freed from evil. One should have knowledge of action, and one should have knowledge of forbidden actions: one should also know of inaction. The course of action is incomprehensible. He, who sees inaction in action and action in inaction, is wise among men; he is possessed of devotion; and he is a doer of all actions. The learned call him wise whose efforts are all free from desire (of fruit) and (consequent) will, and whose actions have all been consumed by the fire of knowledge. 2 Whoever, resigning all attachment to the fruit of action, is ever contented and is dependent on none, doth nought, indeed, although engaged in action. He who, without desire, with mind and the senses under control, and casting off all concerns, performeth action only for the preservation of the body, incurreth no sin. 3 He who is contented with what is earned without exertion, who hath risen superior to the pairs of opposites, who is without jealousy, who is equable in success and failure, is not fettered (by action) even though he works. All his actions perish who acts for the sake of sacrifice, 4 who is without affections, who is free (from attachments), and whose mind is fixed upon knowledge. Brahma is the vessel (with which the libation is poured); Brahma is the libation (that is offered); Brahma is the fire on which by Brahma is poured (the libation); Brahma is the goal to which he proceedeth by fixing his mind on Brahma itself which is the action. 5 Some devotees perform sacrifice to the gods. Others, by means of sacrifice, offer up sacrifices to the fire of Brahma. 6 Others offer up (as sacrificial libation) the senses of which hearing is the first to the fire of restraint. Others (again) offer up (as libations) the objects of sense of which sound is the first to the fire of the

senses. 1 Others (again) offer up all the functions of the senses and the functions of the vital winds to the fire of devotion by self-restraint kindled by knowledge. 2 Others again perform the sacrifice of wealth, the sacrifice of ascetic austerities, the sacrifice of meditation, the sacrifice of (Vedic) study, the sacrifice of knowledge, and others are ascetics of rigid vows. 3 Some offer up the upward vital wind (Prana) to the downward vital wind (apana); and others, the downward vital wind to the upward vital wind; some, arresting the course of (both) the upward and the downward vital winds, are devoted to the restraint of the vital winds. Others of restricted rations, offer the vital winds to the vital winds. 4 Even all these who are conversant with sacrifice, whose sins have been consumed by sacrifice, and who eat the remnants of sacrifice which are amrita, attain to the eternal Brahma. (Even) this world is not for him who doth not perform sacrifice. Whence then the other, O best of Kuru's race? Thus diverse are the sacrifices occurring in the Vedas. Know that all of them result from action, and knowing this thou wilt be emancipated. The sacrifice of knowledge, O chastiser of foes, is superior to every sacrifice involving (the attainment of) fruits of action, for all action, O Partha, is wholly comprehended in knowledge. 5 Learn that (Knowledge) by prostration, enquiry, and service. They who are possessed of knowledge and can see the truth, will teach thee that knowledge, knowing which, O son of Pandu, thou wilt not again come by such delusion, and by which thou wilt see the endless creatures (of the universe) in thyself (first) and then in me. Even if thou be the greatest sinner among all that are sinful, thou shalt yet cross over all transgressions by the raft of knowledge. As a blazing fire, O Arjuna, reduceth fuel to ashes, so doth the fire of knowledge reduce all actions to ashes. For there is nothing here that is so cleansing as knowledge. One who hath attained to success by devotion finds it without effort within his own self in time. He obtaineth knowledge, who hath faith and is intent on it and who hath his senses under control; obtaining knowledge one findeth the highest tranquillity in no length of time. One who hath no knowledge and no faith, and whose minds is full of doubt, is lost. Neither this world, nor the next, nor happiness, is for him whose mind is full of doubt. Actions do not fetter him, O Dhananjaya, who hath cast off action by devotion, whose doubts have been dispelled by knowledge, and who is self-restrained. Therefore, destroying, by the sword of knowledge,

this doubt of thine that is born of ignorance and that dwelleth in thy mind, betake to devotion, (and) arise, O son of Bharata.'

62:2 There can be little doubt that what Krishna says here is that no form of worship is unacceptable to him. Whatever the manner of the worship, it is I who is worshipped. After K. T. Telang's exhaustive and effective reply to Dr. Lorinser's strange hypothesis of the Gita having been composed under Christian influences, it is scarcely necessary to add that such toleration would ill accord with the theory of the Christian authorship of the poem.

63:1 i.e., both inactive and undecaying. Work implies exertion, and, therefore, loss of energy. In me there is no action, no loss of energy and therefore, no decay.

63:2 'Kama-sankalpa vivarjjitas.' i.e., freed from kama (desire of fruit) and sankalpa--the consequent will or determination to do. Thus both Sreedhara and Sankara.

63:3 Chitta the mind and atma in this connection is the senses. Thus both Sreedhara and Sankara.

63:4 Sacrifice means here the Supreme Soul. What is done for the sake of sacrifice is done for procuring emancipation.

63:5 What is meant by this is that in the case of such a person complete identification with Brahma takes place, and when such an identification has taken place, action is destroyed.

63:6 I.e., offering up sacrifice itself as a sacrifice to the Brahma fire, they cast off all action.

64:1 Offering up the senses to the fire of restraint means restraining the senses for the practice of Yoga. Offering up the objects of the senses means non-attachment to those objects.

64:2 Suspending the functions of life for contemplation or Yoga.

64:3 In these cases the sacrifices consist in the giving away of wealth, in the ascetic austerities themselves, in meditation, in study, etc. Sreedhara explains the first compound of the second line differently. According to him, it means not study and knowledge, but the knowledge from study.

64:4 All these are different kinds of Yoga, or the different stages of Yoga practice.

64:5 i.e., knowledge being attained, the fruits of action are attained by, at least, their end being compassed.

6.27.1

अर्जुन उवाच
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम्

6.27.2

श्रीभगवानुवाच
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते

6.27.3

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति
निर्द्वंद्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते

6.27.4

सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्

6.27.5

यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते
एकं सांख्यं च योगं च यः पश्यति स पश्यति

6.27.6

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति

6.27.7

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते

6.27.8

नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित्
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन्

6.27.9

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्

6.27.10

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा

6.27.11

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये

6.27.12

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्
अयुक्तः कामकारेण फले सक्तो निबध्यते

6.27.13

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी
नवद्वारे पुरे देही नैव कुर्वन्न कारयन्

6.27.14

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते

6.27.15

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः

6.27.16

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्

6.27.17

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः

6.27.18

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः

6.27.19

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः
निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः

6.27.20

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्
स्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणि स्थितः

6.27.21

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते

6.27.22

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः

6.27.23

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः

6.27.24

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति

6.27.25

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः

6.27.26

कामक्रोधवियुक्तानां यतीनां यतचेतसाम्
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्

6.27.27

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ

6.27.28

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः

6.27.29

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति

Translation — Kisari Mohan Ganguli

"Arjuna said,--'Thou applaudest, O Krishna, the abandonment of actions, and again the application (to them). Tell me definitely which one of these two is superior.

"The Holy One said--'Both abandonment of actions and application to actions lead to emancipation. But of these, application to action is superior to abandonment. He should always be known to be an ascetic who hath no aversion nor desire. For, being free from pairs of opposites, O thou of mighty arms, he is easily released from the bonds (of action). Fools say, but not those that are wise, that Sankhya and Yoga are distinct. One who stayeth in even one (of the two) reapeth the fruit of both 1. Whatever seat is attained by those who profess the Sankhya system, that too is reached by those who profess the Yoga. He seeth truly who seeth Sankhya and Yoga as one. 2 But renunciation, O mighty-armed one, without devotion (to action), is difficult to attain. The ascetic who is engaged in devotion (by action) reacheth the Supreme Being without delay. He who is engaged in devotion (by action) and is of pure soul, who hath conquered his body and subdued his senses, and who indentifieth himself with all creatures, is not fettered though performing (action). 3 The man of devotion, who knoweth truth, thinking--I am doing nothing--When seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, talking, excreting, taking, opening the eyelids or closing them; he regardeth that it is the senses that are engaged in the objects of senses. 4 He who renouncing attachment engageth in actions, resigning them to Brahma, is not touched by sin as the lotus-leaf (is not touched) by water. 5 Those who are devotees, casting off attachment, perform actions (attaining) purity of self, with the body, the mind, the understanding, and even the senses (free from desire). He who is possessed of devotion, renouncing the fruit of action, attaineth to the highest tranquillity. He, who is not possessed of devotion and is attached to the fruit of action, is fettered by action performed from desire. The self-restrained embodied (self), renouncing all actions by the mind, remains

at ease within the house of nine gates, neither acting himself nor causing (anything) to act. 1 The Lord is not the cause of the capacity for action, or of the actions of men, or of the connection of actions and (their) fruit. It is nature that engages (in action). The Lord receiveth no one's sin, nor also merit. By ignorance, knowledge is shrouded. It is for this that creatures are deluded. But of whomsoever that ignorance hath been destroyed by knowledge of self, that knowledge (which is) like the Sun discloseth the Supreme Being. Those whose mind is on Him, whose very soul is He, who abide in Him, and who have Him for their goal, depart never more to return, their sins being all destroyed by knowledge. 2 Those, who are wise cast an equal eye on a Brahmana endued with learning and modesty, on a cow, an elephant, a dog, and a chandala. 3 Even here has birth been conquered by them whose minds rest on equality; and since Brahma is faultless and equable, therefore, they (are said to) abide in Brahma. 4 He whose mind is steady, who is not deluded, who knows Brahma, and who rests in Brahma, doth not exult on obtaining anything that is agreeable, nor doth he grieve on obtaining that is disagreeable. He whose mind is not attached to external objects of sense, obtaineth that happiness which is in self; and by concentrating his mind on the contemplation of Brahma, he enjoyeth a happiness that is imperishable. The enjoyments born of the contact (of the senses with their objects) are productive of sorrow. He who is wise, O son of Kunti, never taketh pleasure in these that have a beginning and an end. That man whoever here, before the dissolution of the body, is able to endure the agitations resulting from desire and wrath, is fixed on contemplation, and is happy. He who findeth happiness within himself, (and) who sporteth within himself, he whose light (of knowledge) is deprived from within himself, is a devotee, and becoming one with Brahma attaineth to absorption into Brahma. Those saintly personages whose sins have been destroyed, whose doubts have been dispelled, who are self-restrained, and who are engaged in the good of all creatures, obtain absorption into Brahma. For these devotees who are freed from desire and wrath, whose minds are under control, and who have knowledge of self, absorption into Brahma exists both here and thereafter. 5 Excluding (from his mind) all external objects of sense, directing the visual glance between the brows, mingling (into one) the upward and the downward life-breaths and making them pass through the nostrils, the devotee, who has restrained the senses, the mind, and the understanding, being intent on emancipation, and who is freed from desire, fear, and

wrath, is emancipated, indeed. Knowing me to be enjoyer of all sacrifices and ascetic austerities, the great Lord of all the worlds, and friend of all creatures, such a one obtaineth tranquillity.'

65:1 Sankhya is renunciation of action, while Yoga is devotion through action.

65:2 The grammatical form of the word Yoga as here employed is exceptional.

65:3 The first atman is explained as the soul, the second as the body, by all the commentators.

65:4 Taking means taking anything with the hands.

65:5 Water when thrown over a lotus-leaf escapes without soaking or drenching the leaf at all.

66:1 Telang renders Pura as city, of course, the body having two eyes, two ears, two nostrils, one mouth, and two openings for excretions, is meant.

66:2 Such men are exempted from the obligation of re-birth. Leaving this body they merge into the Supreme Soul.

66:3 The word is Swapacha meaning a member of the lowest caste.

66:4 "Brahma is faultless and equable"; so Sreedhara and others,--"since faultless equality is Brahma."

66:5 The sense is that they are at one with Brahma both here and hereafter.

6.28.1

श्रीभगवानुवाच
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः
स संन्यासी च योगी च न निरग्निर्न चाक्रियः

6.28.2

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव
न ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन

6.28.3

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते
योगारूढस्य तस्यैव शमः कारणमुच्यते

6.28.4

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते
सर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते

6.28.5

उद्धरेदात्मनात्मानं नात्मानमवसादयेत्
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः

6.28.6

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः
अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्

6.28.7

जितात्मनः प्रशान्तस्य परमात्मा समाहितः
शीतोष्णसुखदुःखेषु तथा मानावमानयोः

6.28.8

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः

6.28.9

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते

6.28.10

योगी युञ्जीत सततमात्मानं रहसि स्थितः
एकाकी यतचित्तात्मा निराशीरपरिग्रहः

6.28.11

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्

6.28.12

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः
उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये

6.28.13

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः
संप्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्

6.28.14

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः

6.28.15

युञ्जन्नेवं सदात्मानं योगी नियतमानसः
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति

6.28.16

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः
न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन

6.28.17

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा

6.28.18

यदा विनियतं चित्तमात्मन्येवावतिष्ठते
निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा

6.28.19

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता
योगिनो यतचित्तस्य युञ्जतो योगमात्मनः

6.28.20

यत्रोपरमते चित्तं निरुद्धं योगसेवया
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति

6.28.21

सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः

6.28.22

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः
यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते

6.28.23

तं विद्याद्दुःखसंयोगवियोगं योगसंज्ञितम्
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा

6.28.24

संकल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः

6.28.25

शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतया
आत्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत्

6.28.26

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्

6.28.27

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्

6.28.28

युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते

6.28.29

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः

6.28.30

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति

6.28.31

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते

6.28.32

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन
सुखं वा यदि वा दुःखं स योगी परमो मतः

6.28.33

अर्जुन उवाच
योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम्

6.28.34

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्

6.28.35

श्रीभगवानुवाच
असंशयं महाबाहो मनो दुर्निग्रहं चलम्
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते

6.28.36

असंयतात्मना योगो दुष्प्राप इति मे मतिः
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः

6.28.37

अर्जुन उवाच
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति

6.28.38

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति
अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि

6.28.39

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः
त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते

6.28.40

श्रीभगवानुवाच
पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते
न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति

6.28.41

प्राप्य पुण्यकृताँल्लोकानुषित्वा शाश्वतीः समाः
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते

6.28.42

अथ वा योगिनामेव कुले भवति धीमताम्
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्

6.28.43

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्
यतते च ततो भूयः संसिद्धौ कुरुनन्दन

6.28.44

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते

6.28.45

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः
अनेकजन्मसंसिद्धस्ततो याति परां गतिम्

6.28.46

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः
कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन

6.28.47

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः

Translation — Kisari Mohan Ganguli

"The Holy One said,--'Regardless of fruit of action, he that performs the actions which should be performed, is a renouncer and devotee, and not one who discards the (sacrificial) fire, nor one that abstains from action. 1 That which has been called renunciation, know that, O son of Pandu, to be devotion, since nobody can be a devotee who has not renounced (all) resolves. 2 To the sage desirous of rising to devotion, action is said to be the means; and when he has risen to devotion, cessation of action is said to be the means. When one is no longer attached to the objects of the senses, nor to actions, and when one renounces all resolves, then is. One said to have risen to devotion. One should raise (his ) self by self; one should not degrade (his) self; for one's own self is one's friend, and one's own self is one's enemy. 3 To him (only) who has subjugated his self by his self is self a friend. But to him who has not subjugated his self, his self behaves inimically like an enemy. The soul of one who has subjugated his self and who is in the enjoyment of tranquillity, is steadily fixed (on itself) amid cold and heat, pleasure and pain, and also honour and dishonour. That ascetic is said to be devoted whose mind is satisfied with knowledge and experience, who hath no affection, who hath subjugated his senses, and to whom a sod, a stone and gold are alike. He, who views equally well-wishers, friends, foes, strangers that are indifferent to him, those who take part with both sides, those who are objects of aversion, those who are related (to him), those who are good, and those who are wicked, is distinguished (above all others). A devotee should always fix his mind on contemplation, remaining in a secluded place alone, restraining both mind and body, without expectations (of any kind), and without concern (with anything). 4 Erecting his seat immovably on a clean spot, not too high nor too low, and spreading over it a piece of cloth, a deer-skin, or blades of Kusa grass, and there seated on that seat, with mind fixed on one object, and restraining the functions of the heart and the senses, one should practise contemplation for the purification of self. Holding body, head, and neck

even, unmoved and steady, and casting his glance on the tip of his nose, and without looking about in any of the different directions, with mind in tranquillity, freed from fear, observant of the practices of Brahmacharins, restraining the mind, with heart fixed on me, the devotee should sit down, regarding me as the object of his attainment. Thus applying his soul constantly, the devotee whose heart is restrained, attains to that tranquillity which culminates in final absorption and assimilation with me. Devotion is not one's, O Arjuna, who eateth much, nor one's who doth not eat at all; nor one's who is addicted to too much sleep, nor one's who is always awake, devotion that is destructive of misery is his who is temperate in food and amusements, who duly exerts himself temperately in all his works, and who is temperate in sleep and vigils. When one's heart, properly restrained, is fixed on one's own self, then, indifferent to all objects of desire, he is one called a devotee. 1 As a lamp in a windless spot doth not flicker, even that is the resemblance declared of a devotee whose heart hath been restrained and who applieth his self to abstraction. That (condition) in which the mind, restrained by practice of abstraction, taketh rest, in which beholding self by self, one is gratified within self; in which one experienceth that highest felicity which is beyond the (sphere of the) senses and which the understanding (only) can grasp, and fixed on which one never swerveth from the truth; acquiring which one regards no other acquisition greater than it, and abiding in which one is never moved by even the heaviest sorrow; that (Condition) should be known to be what is called devotion in which there is a severance of connection with pain. That devotion should be practised with perseverance and with an undesponding heart. 2 Renouncing all desires without exception that are born of resolves, restraining the group of the senses on all sides by mind alone, one should, by slow degrees, become quiescent (aided) by (his) understanding controlled by patience, and then directing his mind to self should think of nothing. 3 Wheresoever the mind, which is (by nature) restless and unsteady, may run, restraining it from those, one should direct it to self alone. Indeed, unto such a devotee whose mind is in tranquillity, whose passions have been suppressed, who hath become one with Brahma and who is free from sin, the highest felicity cometh (of his own accord). Thus applying his soul constantly (to abstraction), the devotee, freed from sin, easily obtaineth that highest happiness, viz., with Brahma. He who hath devoted his self to abstraction casting an equal eye everywhere, beholdeth his self in all creatures and all creatures in his self. Unto him who beholdeth me in everything and

beholdeth everything in me. I am never lost and he also is never lost to me. 1 He who worshippeth me as abiding in all creatures, holding yet that all is one, is a devotee, and whatever mode of life he may lead, he liveth in me. That devotee, O Arjuna, who casteth an equal eye everywhere, regarding all things as his own self and the happiness and misery of others as his own, is deemed to be the best.'

"Arjuna said, 'This devotion by means of equanimity which thou hast declared, O slayer of Madhu,--on account of restlessness of the mind I do not see its stable presence. 2 O Krishna, the mind is restless, boisterous, perverse, and obstinate. Its restraint I regard to be as difficult of accomplishment as the restraint of the wind.'

"The Holy One said, 'Without doubt, O thou of mighty arms the mind is difficult of subjugation and is restless. With practice, however, O son of Kunti, and with the abandonment of desire, it can be controlled. It is my belief that by him whose mind is not restrained, devotion is difficult of acquisition. But by one whose mind is restrained and who is assiduous, it is capable of acquisition with the aid of means.'

"Arjuna said, 'Without assiduity, though endued with faith, and with mind shaken off from devotion, what is the end of him, O Krishna, who hath not earned success in devotion? Fallen off from both, 3 is he lost like a separated cloud or not, being as he is without refuge, O thou of mighty arms, and deluded on the path leading to Brahma? This my doubt, O Krishna, it behoveth thee to remove without leaving anything. Besides thee, no dispeller of this doubt is to be had. 4

"The Holy One said, 'O son of Pritha, neither here, nor hereafter, doth ruin exist for him, since none, O sire, who performs good (acts) comes by an evil end. Attaining to the regions reserved for those that perform meritorious acts and living there for many many years, he that hath fallen off from devotion taketh birth in the abode of those that art pious and endued with prosperity, or, he is born even in the family of devotees endued with intelligence. Indeed, a birth such as this is more difficult of acquisition in this world. There in those births he obtaineth contact with that Brahmic knowledge which was his in his former life; and from that point he striveth again, O descendant of Kuru, towards perfection. And although unwilling, he still worketh on in consequence of that same former practice of his. Even one that enquireth of devotion riseth above (the fruits of) the Divine Word.- 5 Striving with great efforts, the devotee, cleaned of all his sins, attaineth to perfection after many births,

and then reacheth the supreme goal. The devotee is superior to ascetics engaged in austerities; he is esteemed to be superior to even the man of knowledge. The devotee is superior to those that are engaged in action. Therefore, become a devotee, O Arjuna. Even amongst all the devotees, he who, full of faith and with inner self resting on me, worshippeth me, is regarded by me to be the most devout."

67:1 Renouncer and devotee Sannyasin and Yogin.

67:2 Which spring from desire.

67:3 Self in this sloka is explained by the commentators as mind. The mind, unless controlled, cannot lead to devotion.

67:4 Chitta and atma are explained by the commentators as "mind and body."

68:1 Fixed on one's own self, i.e., withdrawn from all objects of sense. Thus Sankara.

68:2 Nischayena is explained by Sankara as equivalent to "with preservence" or steadily. Sreedhara explains it as equal to "with the certitude of knowledge acquired by instruction."

68:3 Mriti-grahitaya Buddhya is, as explained by Sankara and others "with understanding controlled by patience," K. T. Telang renders it "with firm resolve coupled with courage."

69:1 i.e. I am always visible to him, and he too is always within my sight and I am always kind to him.

69:2 i.e. how its stable existence may be secured, the mind being by nature ever restless.

69:3 Fallen off from both, i.e., from heaven (through work) and absorption into Brahma (through devotion).

69:4 Without leaving anything, i.e., entirely.

69:5 The Divine-Word i.e., the Vedas. So great is the efficacy of devotion that one merely enquiring of it transcends him who conforms to the rites of the Vedas.

6.29.1

श्रीभगवानुवाच
मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः
असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु

6.29.2

ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते

6.29.3

मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः

6.29.4

भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च
अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा

6.29.5

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्
जीवभूतां महाबाहो ययेदं धार्यते जगत्

6.29.6

एतद्योनीनि भूतानि सर्वाणीत्युपधारय
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा

6.29.7

मत्तः परतरं नान्यत्किंचिदस्ति धनंजय
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव

6.29.8

रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः
प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु

6.29.9

पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु

6.29.10

बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम्
बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम्

6.29.11

बलं बलवतां चाहं कामरागविवर्जितम्
धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ

6.29.12

ये चैव सात्त्विका भावा राजसास्तामसाश्च ये
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि

6.29.13

त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत्
मोहितं नाभिजानाति मामेभ्यः परमव्ययम्

6.29.14

दैवी ह्येषा गुणमयी मम माया दुरत्यया
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते

6.29.15

न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः
माययापहृतज्ञाना आसुरं भावमाश्रिताः

6.29.16

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ

6.29.17

तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः

6.29.18

उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम्
आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम्

6.29.19

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः

6.29.20

कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः
तं तं नियममास्थाय प्रकृत्या नियताः स्वया

6.29.21

यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति
तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्

6.29.22

स तया श्रद्धया युक्तस्तस्या राधनमीहते
लभते च ततः कामान्मयैव विहितान्हि तान्

6.29.23

अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम्
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि

6.29.24

अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः
परं भावमजानन्तो ममाव्ययमनुत्तमम्

6.29.25

नाहं प्रकाशः सर्वस्य योगमायासमावृतः
मूढोऽयं नाभिजानाति लोको मामजमव्ययम्

6.29.26

वेदाहं समतीतानि वर्तमानानि चार्जुन
भविष्याणि च भूतानि मां तु वेद न कश्चन

6.29.27

इच्छाद्वेषसमुत्थेन द्वंद्वमोहेन भारत
सर्वभूतानि संमोहं सर्गे यान्ति परंतप

6.29.28

येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्
ते द्वंद्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः

6.29.29

जरामरणमोक्षाय मामाश्रित्य यतन्ति ये
ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम्

6.29.30

साधिभूताधिदैवं मां साधियज्ञं च ये विदुः
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः

Translation — Kisari Mohan Ganguli

"The Holy One said, 'Listen, O son of Pritha, how, without doubt, thou mayst know me fully, fixing thy mind on me, practising devotion, and taking refuge in me. I will now, without leaving anything speak to thee about knowledge and experience, knowing which there would be left nothing in this world (for thee) to know. One among thousands of men striveth for perfection. Of those even that are assiduous and have attained to perfection, only some one knoweth me truly. 1 Earth, water, fire, air, space, mind, also understanding, and consciousness,--thus hath my nature been divided eight-fold. This is a lower (form of my) nature. Different from this, know there is a higher (form of my) nature which is animate, O thou of mighty arms, and by which this universe is held. 2 Know that all creatures have these for their source. I am the source of evolution and also of the dissolution of the entire universe. There is nothing else, O Dhananjaya, that is higher than myself. Upon me is all this like a row of pearls on a string. Taste I am in the waters, O soil of Kunti, (and) I am the splendour of both the moon and the sun, I am the Om in all the Vedas, the sound in space, and the manliness in men. I am the fragrant odour in earth, the splendour in fire, the life in all (living) creatures, and penance in ascetics. Know me, O son of Pritha, to be the eternal seed of all beings. I am the intelligence of all creatures endued with intelligence, the glory of all glorious objects. I am also the strength of all that are endued with strength, (myself) freed from desire and thirst, and, O bull of Bharata's race, am the desire, consistent with duty, in all creatures. 3 And all existences which are of the quality of goodness, and which are of the quality of passion and quality of darkness, know that they are, indeed, from me. I am, however, not in

them, but they are in me. This entire universe, deluded by these three entities consisting of (these) three qualities knoweth not me that am beyond them and undecaying; since this illusion of mine, depending on the (three) qualities, is exceedingly marvellous and highly difficult of being transcended. They that resort to me alone cross this illusion. 1 Doers of evil, ignorant men, the worst of their species, robbed of their knowledge by (my) illusion and wedded to the state of demons, do not resort to me. Four classes of doers of good deeds worship me, O Arjuna, viz., he that is distressed, that is possessed of knowledge, being always devoted and having his faith in only One, is superior to the rest, for unto the man of knowledge I am dear above everything, and he also is dear to me. All these are noble. But the man of knowledge is regarded (by me) to be my very self, since he, with soul fixed on abstraction, taketh refuge in me as the highest goal. At the end of many births, the man possessed of knowledge attaineth to me, (thinking) that Vasudeva is all this. Such a high-souled person, however, is exceedingly rare. They who have been robbed of knowledge by desire, resort to their godheads, observant of diverse regulations and controlled by their own nature. 2 Whatever form, (of godhead or myself) any worshipper desireth to worship with faith, that faith of his unto that (form) I render steady. Endued with that faith, he payeth his adorations to that (form), and obtaineth from that all his desire, since all those are ordained by me. 3 The fruits, however, of those persons endued with little intelligence are perishable. They that worship the divinities, go to the divinities, (while) they that worship me come even to me. 4 They that have no discernment, regard me who am (really) unmanifest to have become manifest, because they do not know the transcendent and undecaying state of mine than which there is nothing higher. 5 Shrouded by the illusion of my inconceivable power, I am not manifest to all. This deluded world knoweth not me that I am unborn and undecaying. I know, O Arjuna, all things that have been past, and all things that are present, and all things that are to be. But there is nobody that knoweth me. All creatures, O chastiser of foes, are deluded at the time of their birth by the delusion, O Bharata, of pairs of opposites arising from desire and aversion. But those persons of meritorious deeds whose sins have attained their end, being freed from the delusion of pairs of opposites, worship me, firm in their vow (of that worship). Those who,

taking refuge in me, strive for release from decay and death, know Brahman, the entire Adhyatma, and action. 1 And they who know me with the Adhibhuta, the Adhidaiva, and the Adhiyajna, having minds fixed on abstraction, know me at the time of their departure (from this world). 2

70:1 Only some one, i.e., very few. Few perfection, i.e., for knowledge of self. Thus all the commentators.

70:2 The last word of the first line of this sloka is param (higher) and not aparam with the initial a silent owing to the rules of Sandhi. Many of the Bengal texts have aparam, not excepting the latest one printed at Calcutta.

70:3 Kama which I have rendered desire is explained by Sreedhara as the wish for an unattained object; and raga as the longing or thirst for more. The second Kama is explained as desires of the class of love or lust.

71:1 Daivi is explained by Sankara as divine; by Sreedhara as marvellous.

71:2 The divine desires are about sons, fame, victory over enemies, etc., regulations, such as fasts etc.; their own nature, i.e., disposition as dependent on the acts of their past lives. Thus all the commentators.

71:3 The worshipper obtains his desires, thinking he gets them from the godhead he worships. It is however, that gives him those.

71:4 The divinities being perishable, myself imperishable. What these obtain is perishable. What my worshippers obtain is imperishable.

71:5 The ignorant, without knowledge of my transcendent essence take me to be no higher than that what is indicated in my human and other incarnate manifestations. Thus Sreedhara.

6.30.1

अर्जुन उवाच
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते

6.30.2

अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः

6.30.3

श्रीभगवानुवाच
अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते
भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः

6.30.4

अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम्
अधियज्ञोऽहमेवात्र देहे देहभृतां वर

6.30.5

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः

6.30.6

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्
तं तमेवैति कौन्तेय सदा तद्भावभावितः

6.30.7

तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च
मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयः

6.30.8

अभ्यासयोगयुक्तेन चेतसा नान्यगामिना
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन्

6.30.9

कविं पुराणमनुशासितार;मणोरणीयांसमनुस्मरेद्यः
सर्वस्य धातारमचिन्त्यरूप;मादित्यवर्णं तमसः परस्तात्

6.30.10

प्रयाणकाले मनसाचलेन; भक्त्या युक्तो योगबलेन चैव
भ्रुवोर्मध्ये प्राणमावेश्य सम्य;क्स तं परं पुरुषमुपैति दिव्यम्

6.30.11

यदक्षरं वेदविदो वदन्ति; विशन्ति यद्यतयो वीतरागाः
यदिच्छन्तो ब्रह्मचर्यं चरन्ति; तत्ते पदं संग्रहेण प्रवक्ष्ये

6.30.12

सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च
मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम्

6.30.13

ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्
यः प्रयाति त्यजन्देहं स याति परमां गतिम्

6.30.14

अनन्यचेताः सततं यो मां स्मरति नित्यशः
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः

6.30.15

मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः

6.30.16

आ ब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते

6.30.17

सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः
रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः

6.30.18

अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे
रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके

6.30.19

भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते
रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे

6.30.20

परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति

6.30.21

अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम्
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम

6.30.22

पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम्

6.30.23

यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ

6.30.24

अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम्
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः

6.30.25

धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम्
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते

6.30.26

शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते
एकया यात्यनावृत्तिमन्ययावर्तते पुनः

6.30.27

नैते सृती पार्थ जानन्योगी मुह्यति कश्चन
तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन

6.30.28

वेदेषु यज्ञेषु तपःसु चैव; दानेषु यत्पुण्यफलं प्रदिष्टम्
अत्येति तत्सर्वमिदं विदित्वा; योगी परं स्थानमुपैति चाद्यम्

Translation — Kisari Mohan Ganguli

"Arjuna said, 'What is that Brahman, what is Adhyatma, what is action, O best of male beings? What also has been said to be Adhibhuta, and what is called Adhidaiva? Who is here Adhiyajna, and how, in this body, O slayer of Madhu? And how at the time of departure art thou to be known by those that have restrained their self'?--

"The Holy One said, 'Brahman is the Supreme and indestructible. Adhyatma is said to be its own manifestation. The offering (to any godhead in a sacrifice) which causeth the production and development of all--this is called action. 3 Remembering me alone in (his) last moments, he that, casting off his body, departeth (hence), cometh into my essence. There is no doubt in this. Whichever form (of godhead) one remembereth when one casteth off, at the end, (his) body, unto that one he goeth, O son of Kunti, having habitually meditated on it always. Therefore, think of me at all times, and engage in battle. Fixing thy mind and understanding on me, thou wilt, without doubt, come even to me. Thinking (of the Supreme) with a mind not running to other objects and endued with abstraction in the form of uninterrupted application, one goeth, O son of Pritha, unto the Divine and Supreme male Being. He who at the time of his departure, with a steady mind, endued with reverence, with power of abstraction, and directing the life-breath called Prana between the eye-brows, thinketh of that ancient seer, who is the ruler (of all), who is minuter than the minutest atom, who is the ordainer of all, who is inconceivable in form, and who is beyond all darkness, cometh unto that Divine and Supreme Male Being, I will tell thee in brief about that seat which persons conversant with the Vedas declare to be indestructible, which is entered by ascetics freed from all longings, and in expectation of which (people) practise the vows of Brahmacharins. Casting off (this) body, he who departeth, stopping up all the doors, confining the mind within the heart, placing his own life-breath called Prana between the eye-brows, resting on continued meditation,

uttering this one syllable Om which is Brahman, and thinking of me, attaineth to the highest goal. 1 He who always thinketh of me with mind ever withdrawn from all other objects, unto that devotee always engaged on meditation, I am, O Partha, easy of access. High-souled persons who have achieved the highest perfection, attaining to me, do not incur re-birth which is the abode of sorrow and which is transient, All the worlds, O Arjuna, from the abode of Brahman downwards have to go through a round of births, on attaining to me, however, O son of Kunti, there is no re-birth. 2 They who know a day of Brahman to end after a thousand Yugas, and a night (of his) to terminate after a thousand Yugas are persons that know day and night. 3 On the advent of (Brahman's) day everything that is manifest springeth from the unmanifest; and when (his) night cometh, into that same which is called unmanifest all things disappear. That same assemblage of creatures, springing forth again and again, dissolveth on the advent of night, and springeth forth (again), O son of Pritha, when day cometh, constrained (by the force of action, etc.) 4. There is, however, another entity, unmanifest and eternal, which is beyond that unmanifest, and which is not destroyed when all the entities are destroyed. It is said to be unmanifest and indestructible. They call it the highest goal, attaining which no one hath to come back. That is my Supreme seat. That Supreme Being, O son of Pritha, He within whom are all entities, and by whom all this is permeated, is to be attained by reverence undirected to any other object. I will tell thee the times, O bull of Bharata's race, in which devotees departing (from this life) go, never to return, or to return. The fire, the Light, the day, the lighted fortnight, the six months of the northern solstice, departing from here, the persons knowing Brahma go through this path to Brahma. 5 Smoke, night, also the dark-fortnight (and) the six months of the southern solstice, (departing) through this path, devotee, attaining to the lunar light, returneth. The bright and the dark, these two paths, are regarded to be the eternal (two paths) of the universe. By the one, (one) goeth never to return; by the other, one (going) cometh back. Knowing these two paths, O son of Pritha, no devotee is deluded. Therefore, at all times, be endued with devotion, O Arjuna. The meritorious fruit that is prescribed for the (study of the) Vedas, for sacrifices, for ascetic austerities and for gifts, a devotee knowing all this (that hath been said here),

attaineth to it all, and (also) attaineth the Supreme and Primeval seat.'

72:1 Adhyatman is explained as all that by which Brahman is to be attained. All actions mean the whole course of duties and practices leading to the knowledge of Brahman.

72:2 The three words occurring in this sloka and explained in the next section, forming as they do the subject of a question by Arjuna.

72:3 Bhava is production, and Udbhava is growth or development. Thus Sreedhara.

73:1 All the doors, i.e., the senses. Confining the mind within the heart, i.e., withdrawing the mind from all external objects. Murdhni is explained by Sreedhara to mean here "between the eyebrows."

73:2 All these regions being destructible and liable to re-birth, those that live there are equally liable to death and re-birth.

73:3 The meaning, as explained by Sreedhara, is that such persons are said to know all, and not those whose knowledge is bounded by the course of the sun and the moon.

73:4 In this round of births and deaths, the creatures themselves are not free agents, being all the while subject to the influence of Karma, as explained by the commentators.

73:5 The commentators explain the word fire, the light, day, &c., as several godheads presiding over particular times.

6.31.1

श्रीभगवानुवाच
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात्

6.31.2

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम्
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम्

6.31.3

अश्रद्दधानाः पुरुषा धर्मस्यास्य परंतप
अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि

6.31.4

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना
मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः

6.31.5

न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम्
भूतभृन्न च भूतस्थो ममात्मा भूतभावनः

6.31.6

यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान्
तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय

6.31.7

सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम्
कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम्

6.31.8

प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः
भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात्

6.31.9

न च मां तानि कर्माणि निबध्नन्ति धनंजय
उदासीनवदासीनमसक्तं तेषु कर्मसु

6.31.10

मयाध्यक्षेण प्रकृतिः सूयते सचराचरम्
हेतुनानेन कौन्तेय जगद्विपरिवर्तते

6.31.11

अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम्
परं भावमजानन्तो मम भूतमहेश्वरम्

6.31.12

मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः
राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः

6.31.13

महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम्

6.31.14

सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः
नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते

6.31.15

ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते
एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम्

6.31.16

अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम्
मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम्

6.31.17

पिताहमस्य जगतो माता धाता पितामहः
वेद्यं पवित्रमोंकार ऋक्साम यजुरेव च

6.31.18

गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत्
प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम्

6.31.19

तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च
अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन

6.31.20

त्रैविद्या मां सोमपाः पूतपापा; यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते
ते पुण्यमासाद्य सुरेन्द्रलोक;मश्नन्ति दिव्यान्दिवि देवभोगान्

6.31.21

ते तं भुक्त्वा स्वर्गलोकं विशालं; क्षीणे पुण्ये मर्त्यलोकं विशन्ति
एवं त्रयीधर्ममनुप्रपन्ना; गतागतं कामकामा लभन्ते

6.31.22

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्

6.31.23

येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयान्विताः
तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम्

6.31.24

अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च
न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते

6.31.25

यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम्

6.31.26

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति
तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः

6.31.27

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्

6.31.28

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः
संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि

6.31.29

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम्

6.31.30

अपि चेत्सुदुराचारो भजते मामनन्यभाक्
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः

6.31.31

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति
कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति

6.31.32

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम्

6.31.33

किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा
अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम्

6.31.34

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः

Translation — Kisari Mohan Ganguli

"The Holy One said, 'Now I will tell thee that art without envy that most mysterious knowledge along with experience, knowing which thou wilt be freed from evil. This is royal science, a royal mystery, highly cleansing, directly apprehensible, consistent with the sacred laws, easy to practise, (and) imperishable. Those persons, O chastiser of foes, who have no faith in this sacred doctrine, not attaining to me, return to the path of this world that is subject to destruction. This entire universe is pervaded by me in my unmanifest form. All entities are in me, but I do not reside in them. Nor yet are all entities in me. Behold my divine power. Supporting all entities and producing all entities, myself doth not (yet) reside in (those) entities. As the great and obiquitious atmosphere always occupieth space, understand that all entities reside in me in the same way. 1 All entities, O son of Kunti, attain to my nature at the close of a Kalpa. I create them again at the beginning of a Kalpa. 2 Regulating my own (independent) nature I create again and in this whole assemblage of entities which is plastic in consequence of its subjection to nature. 3 Those acts, however, O Dhananjaya, do not fetter me who sitteth as one unconcerned, being unattached to those acts (of creation). Through me, the overlooker, primal nature produceth the (universe of) mobiles and immobiles. For the reason, O son of Kunti, the universe passeth through its rounds (of birth and destruction). 4 Not knowing my supreme nature of the great lord of all entities, ignorant people of vain hopes, vain acts, vain knowledge, confounded minds, wedded to the delusive nature of Asuras and Rakshasas, disregard me (as one) that hath assumed a human body. But high-souled ones, O son of Pritha, possessed of divine nature, and with minds directed to nothing else, worship me, knowing (me) to be the origin of all entities and undestructible. Always glorifying me, (or) striving with firm vows, (or) bowing down to me, with reverence and ever devoted, (they) worship me. 5 Others again, performing the sacrifice of knowledge,

worship me, (some) as one, (some) as distinct, (some) as pervading the universe, in many forms. 1 I am the Vedic sacrifice, I am the sacrifice enjoined in the Smritis, I am Swadha, I am the medicament produced from herbs; I am the mantra, I am the sacrificial libation, I am the fire, and I am the (sacrificial) offering. 2 I am the father of this universe, the mother, the creator, grandsire; (I am) the thing to be known, the means by which everything is cleaned, the syllable Om, the Rik, the Saman and the Yajus, (I am) the goal, the supporter, the lord, the on-looker, the abode, the refuge, the friend, the source, the destruction, the support, the receptacle; and the undestructible seed. I give heat, I produce and suspend rain; I am immortality, and also death; and I am the existent and the non-existent, O Arjuna. They who know the three branches of knowledge, also drink the Soma juice, and whose sins have been cleansed worshipping me by sacrifices, seek admission into heaven; and these attaining to the sacred region of the chief of the gods, enjoy in heaven the celestial pleasure of the gods. Having enjoyed that celestial world of vast extent, upon exhaustion of their merit they re-enter the mortal world. It is thus that they who accept the doctrines of the three Vedas and wish for objects of desires, obtain going and coming. Those persons who, thinking (of me) without directing their minds to anything else, worship me, of those who are (thus) always devoted (to me)--I make them gifts and preserve what they have. Even those devotees who, endued with faith worship other godheads even they, O son of Kunti, worship me alone, (though) irregularly. 3 I am the enjoyer, as also the lord, of all sacrifices. They, however, do not know me truly; hence they fall off (from heaven). They whose vows are directed to the Pitris attain to the Pitris; who direct (their) worship to the inferior spirits called Bhutas attain to Bhutas; they who worship me, attain even to myself. They who offer me with reverence, leaf, flower, fruit, water--that offered with reverence, I accept from him whose self is pure. 4 Whatever thou dost, whatever eatest, whatever drinkest, whatever givest, whatever austerities thou performest, manage it in such a way, O son of Kunti, that it may be an offering to me. Thus mayst thou be freed from the fetters of action having good and evil fruits. With self endued with renunciation and devotion, thou wilt be released and will come to me. I am alike to all creatures; there is none hateful to me, none dear. They, however, who worship me with reverence are in me and I also am in them. If even a person of exceedingly wicked conduct worshippeth me, without worshipping any one else, he should certainly be regard as good, for his efforts are well-directed. (Such a person) soon becometh of virtuous soul, and attaineth to eternal tranquillity. Know, O son of Kunti, that none devoted to me

is ever lost. For, O son of Pritha, even they who may be of sinful birth, women, Vaisyas, and also Sudras, even they, resorting to me, attain to the supreme goal. What then (shall I say) of holy Brahmanas and saints who are my devotees? Having come to this transient and miserable world, be engaged in my worship. 1 Fix thy mind on me; be my devotee, my worshipper; bow to me; and thus making me thy refuge and applying thy self to abstraction, thou wilt certainly come to me.'

74:1 The atmosphere occupies space without affecting it or its nature. So all things are in the Supreme Being without affecting him.

74:2 My nature, i.e., the unmanifest principle or primal essence.

74:3 Prakriti which I render "nature" is explained by the commentators as Karma, the influence of Karma or action being universal in setting the form of a particular entity at the time of its creation.

74:4 This reason, i.e., my supervision.

74:5 Sreedhara says that these are different modes of worship; "with reverence and ever devoted" grammatically refers to each of the three classes of worshippers indicated.

75:1 Performing the sacrifice of knowledge, i.e., believing Vasudeva to be everything. In many forms, i.e., as Brahman, Rudra, etc.

75:2 Mantra is the sacred verse or verses used for invoking godheads, and for other purposes.

75:3 Hence they have to come back, explains Sreedhara.

75:4 Prayatatmanas is explained as Suddhachittasya.

76:1 Iman lokan (this mortal world), Sreedhara says, may mean "this form of royal saint that thou hast." This is far-fetched.

6.32.1

श्रीभगवानुवाच
भूय एव महाबाहो शृणु मे परमं वचः
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया

6.32.2

न मे विदुः सुरगणाः प्रभवं न महर्षयः
अहमादिर्हि देवानां महर्षीणां च सर्वशः

6.32.3

यो मामजमनादिं च वेत्ति लोकमहेश्वरम्
असंमूढः स मर्त्येषु सर्वपापैः प्रमुच्यते

6.32.4

बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः
सुखं दुःखं भवोऽभावो भयं चाभयमेव च

6.32.5

अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः
भवन्ति भावा भूतानां मत्त एव पृथग्विधाः

6.32.6

महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा
मद्भावा मानसा जाता येषां लोक इमाः प्रजाः

6.32.7

एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः
सोऽविकम्पेन योगेन युज्यते नात्र संशयः

6.32.8

अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते
इति मत्वा भजन्ते मां बुधा भावसमन्विताः

6.32.9

मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम्
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च

6.32.10

तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम्
ददामि बुद्धियोगं तं येन मामुपयान्ति ते

6.32.11

तेषामेवानुकम्पार्थमहमज्ञानजं तमः
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता

6.32.12

अर्जुन उवाच
परं ब्रह्म परं धाम पवित्रं परमं भवान्
पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम्

6.32.13

आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा
असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे

6.32.14

सर्वमेतदृतं मन्ये यन्मां वदसि केशव
न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः

6.32.15

स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम
भूतभावन भूतेश देवदेव जगत्पते

6.32.16

वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः
याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि

6.32.17

कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन्
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया

6.32.18

विस्तरेणात्मनो योगं विभूतिं च जनार्दन
भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम्

6.32.19

श्रीभगवानुवाच
हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः
प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे

6.32.20

अहमात्मा गुडाकेश सर्वभूताशयस्थितः
अहमादिश्च मध्यं च भूतानामन्त एव च

6.32.21

आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान्
मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी

6.32.22

वेदानां सामवेदोऽस्मि देवानामस्मि वासवः
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना

6.32.23

रुद्राणां शंकरश्चास्मि वित्तेशो यक्षरक्षसाम्
वसूनां पावकश्चास्मि मेरुः शिखरिणामहम्

6.32.24

पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम्
सेनानीनामहं स्कन्दः सरसामस्मि सागरः

6.32.25

महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम्
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः

6.32.26

अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः
गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः

6.32.27

उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम्
ऐरावतं गजेन्द्राणां नराणां च नराधिपम्

6.32.28

आयुधानामहं वज्रं धेनूनामस्मि कामधुक्
प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः

6.32.29

अनन्तश्चास्मि नागानां वरुणो यादसामहम्
पितॄणामर्यमा चास्मि यमः संयमतामहम्

6.32.30

प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम्
मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम्

6.32.31

पवनः पवतामस्मि रामः शस्त्रभृतामहम्
झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी

6.32.32

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम्

6.32.33

अक्षराणामकारोऽस्मि द्वंद्वः सामासिकस्य च
अहमेवाक्षयः कालो धाताहं विश्वतोमुखः

6.32.34

मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम्
कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा

6.32.35

बृहत्साम तथा साम्नां गायत्री छन्दसामहम्
मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः

6.32.36

द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम्
जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम्

6.32.37

वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनंजयः
मुनीनामप्यहं व्यासः कवीनामुशना कविः

6.32.38

दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम्
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम्

6.32.39

यच्चापि सर्वभूतानां बीजं तदहमर्जुन
न तदस्ति विना यत्स्यान्मया भूतं चराचरम्

6.32.40

नान्तोऽस्ति मम दिव्यानां विभूतीनां परंतप
एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया

6.32.41

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा
तत्तदेवावगच्छ त्वं मम तेजोंशसंभवम्

6.32.42

अथ वा बहुनैतेन किं ज्ञातेन तवार्जुन
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत्

Translation — Kisari Mohan Ganguli

"The Holy One said, 'Once more still, O mighty-armed one, listen to my supernal words which, from desire of (thy) good, I say unto thee that wouldst be pleased (therewith). 2 The hosts of gods know not my origin, nor the great Rishis, since I am, in every way, the source of the gods and the great Rishis. 3 He that knoweth me as the Supreme Lord of the worlds, without birth and beginning, (he), undeluded among mortals, is free from all sins. Intelligence, knowledge, the absence of delusion, forgiveness, truth, self-restraint, and tranquillity, pleasure, pain, birth, death, fear, and also security, abstention from harm, evenness of mind, contentment, ascetic austerities, gift, fame, infamy, these several attributes of creatures arise from me. The Seven great Rishis, the four Maharishis before (them), and the Manus, partaking of my nature, were born from my mind, of whom in this world are these offsprings. 4 He that knoweth truly this pre-eminence and mystic power of mine, becometh possessed of unswerving devotion. Of this (there is) no doubt. I am the origin of all things, from me all things proceed. Thinking thus, the wise, endued with my nature, worship me. 5 Their hearts on me, their lives devoted to me, instructing one another, and gloryfying me they are ever contented and happy. 6 Unto them always devoted, and worshipping (me) with love, I give that devotion

in the form of knowledge by which they come to me. 1 Of them, for compassion's sake. I destroy the darkness born of ignorance, by the brilliant lamp of knowledge, (myself) dwelling in their souls.'

"Arjuna said, 'Thou art the Supreme Brahma, the Supreme Abode, the Holiest of the Holy, the eternal Male Being Divine, the First of gods Unborn, the Lord. All the Rishis proclaim thee thus, and also the celestial Rishi Narada; and Asita, Devala, (and) Vyasa; thyself also tellest me (so). All this that thou tellest me, O Kesava, I regard as true since, O Holy One, neither the gods nor the Danavas understand thy manifestation. Thou only knowest thyself by thyself. O Best of Male Beings. O Creator of all things; O Lord of all things, O God of gods, O Lord of the Universe, it behoveth thee to declare without any reservation, those divine perfections of thine by which perfections pervading these worlds thou abidest. How shall I, ever meditating, know thee, O thou of mystic powers, in what particular states mayst thou, O Holy One, be meditated upon by me? 2 Do thou again, O Janardana, copiously declare thy mystic powers and (thy) perfections, for I am never satiated with hearing thy nectar-like words."

"The Holy One said,--'Well, unto thee I will declare my divine perfections, by means of the principal ones (among them), O chief of the Kurus, for there is no end to the extent of my (perfections). 3 I am the soul, O thou of curly hair, seated in the heart of every being, I am the beginning, and the middle, and the end also of all beings. I am Vishnu among the Adityas, the resplendent Sun among all luminous bodies; I am Marichi among the Maruts, and the Moon among constellations. 4 I am the Sama Veda among the Vedas; I am Vasava among the gods; I am the mind among the senses; I am the intellect in (living) beings. I am Sankara among the Rudras, the Lord of treasures among the Yakshas and the Rakshasas; I am Pavaka among the Vasus, and Meru among the peaked (mountains). 5 Know me, O son of Pritha, to be Vrihaspati, the chief of household priests. I am Skanda among commanders of forces. I am Ocean among receptacles of water. I am Bhrigu among the great Rishis, I am the One, undestructible (syllable Om) among words. Of sacrifices I am the Japa-sacrifice. 6 Of immobiles I am the Himavat. I am the figtree

among all trees, I am Narada among the celestial Rishis. I am Chitraratha among the Gandharvas and the ascetic Kapila among ascetics crowned with Yoga success. Know me to be Uchchaisravas among horses, brought forth by (the churning for) nectar, Airavata among princely elephants, and the king among men. Among weapons I am the thunderbolt, among cows I am (she called) Kamadhuk. I am Kandarpa the cause of reproduction, I am Vasuki among serpents. 1 I am Ananta among Nagas, I am Varuna among acquatic beings, I am Aryaman among the Pitris, and Yama among those that judge and punish. 2 I am Prahlada among the Daityas, and Time among things that count. I am the lion among the beasts, and Vinata's son among winged creatures. Of purifiers I am the wind. I am Rama among wielders of weapons. I am the Makara among fishes, and I am Jahnavi (Ganga) among streams. 3 Of created things I am the beginning and the end and also the middle, O Arjuna. I am the knowledge of Supreme Spirit among all kinds of knowledge, and the disputation among disputants. 4 Among all letters I am the letter A, and (the compound called) Dwanda among all compounds. I am also Time Eternal, and I am the Ordainer with face turned on every side. 5 I am Death that seizeth all, and the source of all, that is to be. Among females, I am Fame, Fortune, Speech, Memory, Intelligence, Constancy, Forgiveness. Of the Sama hymns, I am the Vrihat-sama and Gayatri among metres. Of the months, I am Margasirsha, of the seasons (I am) that which is productive of flowers. 6 I am the game of dice of them that cheat, and the splendour of those that are splendid. I am Victory, I am Exertion, I am the goodness of the good. I am Vasudeva among the Vrishnis, I am Dhananjaya among the sons of Pandu. I am even Vyasa among the ascetics, and Usanas among seers. I am the Rod of those that chastise, I am the Policy of those that seek victory. I am silence among those that are secret. I am the Knowledge of those that are possessed of Knowledge. That which is the Seed of all things, I am that, O Arjuna. There is nothing mobile or

immobile, which can exist without me. There is no end, O chastiser of foes, of my divine perfections. This recital of the extent of (those) perfections hath been uttered by me by way (only) of instancing them. Whatever of exalted things (there is) or glorious, or strong, understand thou that everything is born of a portion of my energy. Or rather, what hast thou to do, by knowing all this in detail, O Arjuna? Supporting this entire universe with only a portion (of myself), I stand. 1"

76:2 Telang renders Paramam 'excellent'; Mr. John Davies, 'all important'. The meaning is referring to the 'Supreme Soul'.

76:3 Both Sankara and Sreedhara explain Sarvassas as "in every way". i.e., as creator, as guide, &c.

76:4 Prajas offspring, including, as Sankara says, both mobile, and immobile, therefore, not mankind alone.

76:5 Bhava-samanwitas is explained by Sreedhara as "full of love", which K. T. Telang accepts. Sankara explains it as "endued with penetration into the knowledge of the Supreme object."

76:6 Tityam, ever, is connected with what follows and not what precedes. Thus Sreedhara. Mr. Davies connects it with Kathayantas.

77:1 K. T. Telang renders buddhi-yogam as knowledge; Mr. Davies, as mental devotion and Sankara, "devotion by special insight."

77:2 To know thee fully is impossible. In what particular forms or manifestations, therefore, shall I think of thee? The word Bhava in the second line is rendered "entities" by K. T. Telang, and "form of being" by Mr. Davies.

77:3 Vistarasya evidently refers (as explained by all the commentators) to Vibhutinam. it is a question of grammar and not of doctrine that there can be any difference of opinion. Mr. Davies, however, renders it "of (my) greatness." This is inaccurate.

77:4 The Adityas are the solar deities, twelve in number, corresponding to the twelve months of the year. The Maruts are the wind-gods, whose chief is Marichi.

77:5 The Rudras are a class of destructive gods, eleven in number. The Vasus are an inferior class of deities, eight in number. The lord of treasures is Kuvera.

77:6 The Japa-sacrifice is the sacrifice by meditation which is superior to all sacrifices.

78:1 Kamadhuk, the wish-giving cow called Surabhi. The cause of re-production, i.e., I am not the mere carnal passion, but that passion which procreates or is crowned with fruit.

78:2 In 28, Vasuki is called the chief of the Sarpas (serpents); in 29 Ananta is spoken of as the chief of the Nagas. The latter are Sarpas as well, Sreedhara says that the distinction lies in the fact of the Nagas being without poison. This is hardly correct.

78:3 Pavatam may also mean "of those that have motion." Rama is Dasaratha's son, the hero of Valmiki's poem. Ganga is called Jahnavi because she was, after having been drunk up, let out by the ascetic Jahnu through his knee.

78:4 Mr. Davies renders Vedas 'Pravadatam' as "the speech of those that speak." K. T. Telang renders it "the argument of controversialists."

78:5 A, or rather the sound of A as in full, is the initial letter of the Sanskrit alphabet. Of compounds, the Dwanda, or the copulative compound, is enumerated first. In other respects again, the Dwanda is the best kind of compound for the words forming it are co-ordinate, without one being dependent on the other or others.

78:6 The Vrihat-saman is said to be the best, because it leads to emancipation at once. Thus Sankara. The Margasirsha is the month from the middle of February to the middle of March. Productive of flowers, i.e., the Spring.

79:1 Mr. Davies renders the last line of this verse as "I have established in continuance all this universe by one part myself." This is both obscure and inaccurate.

6.33.1

अर्जुन उवाच
मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम्
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम

6.33.2

भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया
त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम्

6.33.3

एवमेतद्यथात्थ त्वमात्मानं परमेश्वर
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम

6.33.4

मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो
योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम्

6.33.5

श्रीभगवानुवाच
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः
नानाविधानि दिव्यानि नानावर्णाकृतीनि च

6.33.6

पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा
बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत

6.33.7

इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्
मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि

6.33.8

न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा
दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम्

6.33.9

संजय उवाच
एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः
दर्शयामास पार्थाय परमं रूपमैश्वरम्

6.33.10

अनेकवक्त्रनयनमनेकाद्भुतदर्शनम्
अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम्

6.33.11

दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम्
सर्वाश्चर्यमयं देवमनन्तं विश्वतोमुखम्

6.33.12

दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता
यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः

6.33.13

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा
अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा

6.33.14

ततः स विस्मयाविष्टो हृष्टरोमा धनंजयः
प्रणम्य शिरसा देवं कृताञ्जलिरभाषत

6.33.15

अर्जुन उवाच
पश्यामि देवांस्तव देव देहे; सर्वांस्तथा भूतविशेषसंघान्
ब्रह्माणमीशं कमलासनस्थ;मृषींश्च सर्वानुरगांश्च दिव्यान्

6.33.16

अनेकबाहूदरवक्त्रनेत्रं; पश्यामि त्वा सर्वतोऽनन्तरूपम्
नान्तं न मध्यं न पुनस्तवादिं; पश्यामि विश्वेश्वर विश्वरूप

6.33.17

किरीटिनं गदिनं चक्रिणं च; तेजोराशिं सर्वतो दीप्तिमन्तम्
पश्यामि त्वां दुर्निरीक्ष्यं समन्ता;द्दीप्तानलार्कद्युतिमप्रमेयम्

6.33.18

त्वमक्षरं परमं वेदितव्यं; त्वमस्य विश्वस्य परं निधानम्
त्वमव्ययः शाश्वतधर्मगोप्ता; सनातनस्त्वं पुरुषो मतो मे

6.33.19

अनादिमध्यान्तमनन्तवीर्य;मनन्तबाहुं शशिसूर्यनेत्रम्
पश्यामि त्वां दीप्तहुताशवक्त्रं; स्वतेजसा विश्वमिदं तपन्तम्

6.33.20

द्यावापृथिव्योरिदमन्तरं हि; व्याप्तं त्वयैकेन दिशश्च सर्वाः
दृष्ट्वाद्भुतं रूपमिदं तवोग्रं; लोकत्रयं प्रव्यथितं महात्मन्

6.33.21

अमी हि त्वा सुरसंघा विशन्ति; केचिद्भीताः प्राञ्जलयो गृणन्ति
स्वस्तीत्युक्त्वा महर्षिसिद्धसंघाः; स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः

6.33.22

रुद्रादित्या वसवो ये च साध्या; विश्वेऽश्विनौ मरुतश्चोष्मपाश्च
गन्धर्वयक्षासुरसिद्धसंघा; वीक्षन्ते त्वा विस्मिताश्चैव सर्वे

6.33.23

रूपं महत्ते बहुवक्त्रनेत्रं; महाबाहो बहुबाहूरुपादम्
बहूदरं बहुदंष्ट्राकरालं; दृष्ट्वा लोकाः प्रव्यथितास्तथाहम्

6.33.24

नभःस्पृशं दीप्तमनेकवर्णं; व्यात्ताननं दीप्तविशालनेत्रम्
दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा; धृतिं न विन्दामि शमं च विष्णो

6.33.25

दंष्ट्राकरालानि च ते मुखानि; दृष्ट्वैव कालानलसंनिभानि
दिशो न जाने न लभे च शर्म; प्रसीद देवेश जगन्निवास

6.33.26

अमी च त्वां धृतराष्ट्रस्य पुत्राः; सर्वे सहैवावनिपालसंघैः
भीष्मो द्रोणः सूतपुत्रस्तथासौ; सहास्मदीयैरपि योधमुख्यैः

6.33.27

वक्त्राणि ते त्वरमाणा विशन्ति; दंष्ट्राकरालानि भयानकानि
केचिद्विलग्ना दशनान्तरेषु; संदृश्यन्ते चूर्णितैरुत्तमाङ्गैः

6.33.28

यथा नदीनां बहवोऽम्बुवेगाः; समुद्रमेवाभिमुखा द्रवन्ति
तथा तवामी नरलोकवीरा; विशन्ति वक्त्राण्यभिविज्वलन्ति

6.33.29

यथा प्रदीप्तं ज्वलनं पतंगा; विशन्ति नाशाय समृद्धवेगाः
तथैव नाशाय विशन्ति लोका;स्तवापि वक्त्राणि समृद्धवेगाः

6.33.30

लेलिह्यसे ग्रसमानः समन्ता;ल्लोकान्समग्रान्वदनैर्ज्वलद्भिः
तेजोभिरापूर्य जगत्समग्रं; भासस्तवोग्राः प्रतपन्ति विष्णो

6.33.31

आख्याहि मे को भवानुग्ररूपो; नमोऽस्तु ते देववर प्रसीद
विज्ञातुमिच्छामि भवन्तमाद्यं; न हि प्रजानामि तव प्रवृत्तिम्

6.33.32

श्रीभगवानुवाच
कालोऽस्मि लोकक्षयकृत्प्रवृद्धो; लोकान्समाहर्तुमिह प्रवृत्तः
ऋतेऽपि त्वा न भविष्यन्ति सर्वे; येऽवस्थिताः प्रत्यनीकेषु योधाः

6.33.33

तस्मात्त्वमुत्तिष्ठ यशो लभस्व; जित्वा शत्रून्भुङ्क्ष्व राज्यं समृद्धम्
मयैवैते निहताः पूर्वमेव; निमित्तमात्रं भव सव्यसाचिन्

6.33.34

द्रोणं च भीष्मं च जयद्रथं च; कर्णं तथान्यानपि योधवीरान्
मया हतांस्त्वं जहि मा व्यथिष्ठा; युध्यस्व जेतासि रणे सपत्नान्

6.33.35

संजय उवाच
एतच्छ्रुत्वा वचनं केशवस्य; कृताञ्जलिर्वेपमानः किरीटी
नमस्कृत्वा भूय एवाह कृष्णं; सगद्गदं भीतभीतः प्रणम्य

6.33.36

अर्जुन उवाच
स्थाने हृषीकेश तव प्रकीर्त्या; जगत्प्रहृष्यत्यनुरज्यते च
रक्षांसि भीतानि दिशो द्रवन्ति; सर्वे नमस्यन्ति च सिद्धसंघाः

6.33.37

कस्माच्च ते न नमेरन्महात्म;न्गरीयसे ब्रह्मणोऽप्यादिकर्त्रे
अनन्त देवेश जगन्निवास; त्वमक्षरं सदसत्तत्परं यत्

6.33.38

त्वमादिदेवः पुरुषः पुराण;स्त्वमस्य विश्वस्य परं निधानम्
वेत्तासि वेद्यं च परं च धाम; त्वया ततं विश्वमनन्तरूप

6.33.39

वायुर्यमोऽग्निर्वरुणः शशाङ्कः; प्रजापतिस्त्वं प्रपितामहश्च
नमो नमस्तेऽस्तु सहस्रकृत्वः; पुनश्च भूयोऽपि नमो नमस्ते

6.33.40

नमः पुरस्तादथ पृष्ठतस्ते; नमोऽस्तु ते सर्वत एव सर्व
अनन्तवीर्यामितविक्रमस्त्वं; सर्वं समाप्नोषि ततोऽसि सर्वः

6.33.41

सखेति मत्वा प्रसभं यदुक्तं; हे कृष्ण हे यादव हे सखेति
अजानता महिमानं तवेदं; मया प्रमादात्प्रणयेन वापि

6.33.42

यच्चावहासार्थमसत्कृतोऽसि; विहारशय्यासनभोजनेषु
एकोऽथ वाप्यच्युत तत्समक्षं; तत्क्षामये त्वामहमप्रमेयम्

6.33.43

पितासि लोकस्य चराचरस्य; त्वमस्य पूज्यश्च गुरुर्गरीयान्
न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो; लोकत्रयेऽप्यप्रतिमप्रभाव

6.33.44

तस्मात्प्रणम्य प्रणिधाय कायं; प्रसादये त्वामहमीशमीड्यम्
पितेव पुत्रस्य सखेव सख्युः; प्रियः प्रियायार्हसि देव सोढुम्

6.33.45

अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वा; भयेन च प्रव्यथितं मनो मे
तदेव मे दर्शय देव रूपं; प्रसीद देवेश जगन्निवास

6.33.46

किरीटिनं गदिनं चक्रहस्त;मिच्छामि त्वां द्रष्टुमहं तथैव
तेनैव रूपेण चतुर्भुजेन; सहस्रबाहो भव विश्वमूर्ते

6.33.47

श्रीभगवानुवाच
मया प्रसन्नेन तवार्जुनेदं; रूपं परं दर्शितमात्मयोगात्
तेजोमयं विश्वमनन्तमाद्यं; यन्मे त्वदन्येन न दृष्टपूर्वम्

6.33.48

न वेदयज्ञाध्ययनैर्न दानै;र्न च क्रियाभिर्न तपोभिरुग्रैः
एवंरूपः शक्य अहं नृलोके; द्रष्टुं त्वदन्येन कुरुप्रवीर

6.33.49

मा ते व्यथा मा च विमूढभावो; दृष्ट्वा रूपं घोरमीदृङ्ममेदम्
व्यपेतभीः प्रीतमनाः पुनस्त्वं; तदेव मे रूपमिदं प्रपश्य

6.33.50

संजय उवाच
इत्यर्जुनं वासुदेवस्तथोक्त्वा; स्वकं रूपं दर्शयामास भूयः
आश्वासयामास च भीतमेनं; भूत्वा पुनः सौम्यवपुर्महात्मा

6.33.51

अर्जुन उवाच
दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन
इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः

6.33.52

श्रीभगवानुवाच
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम
देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः

6.33.53

नाहं वेदैर्न तपसा न दानेन न चेज्यया
शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा

6.33.54

भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परंतप

6.33.55

मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव

Translation — Kisari Mohan Ganguli

"Arjuna said,--'This discourse about the supreme mystery, called Adhyatman, which thou hast uttered for my welfare, hath dispelled my delusion. 2 For I have heard at large from thee of the creation and dissolution of beings, O thou of eyes like lotus petals, and also of thy greatness that knoweth no deterioration. What thou hast said about thyself, O great Lord, is even so. O best of Male Beings, I desire to behold thy sovereign form. If, O Lord, thou thinkest that I am competent to behold that (form), then, O Lord of mystic power, show me thy eternal Self. 3'

"The Holy One said, 'Behold, O son of Pritha, my forms by hundreds and thousands, various, divine, diverse in hue and shape. Behold the Adityas, the Vasus, the Rudras, the Aswins, and the Maruts. Behold, O Bharata, innumerable marvels unseen before (by thee). Behold, O thou of curly hair, the entire universe of mobiles and immobiles, collected together in this body of mine, whatever else thou mayst wish to see. 4 Thou art, however, not competent to behold me with this eye of thine. I give thee celestial sight. Behold my sovereign mystic nature.'"

Sanjaya continued,--"Having said this, O monarch, Hari, the mighty Lord of mystic power, then revealed to the son of Pritha his Supreme sovereign form, with many mouths and eyes, many wonderous aspects, many celestial ornaments, many celestial weapons uplifted, wearing celestial garlands and robes, (and) with unguents of celestial fragrance, full of every wonder, resplendent, infinite, with faces turned on all sides. 5 If the splendour of a thousand suns were to burst forth at once in the sky,

[paragraph continues] (then) that would be like the splendour of that Mighty One. The son of Pandu then beheld there in the body of that God of gods the entire universe divided and sub-divided into many parts, all collected together. 1 Then Dhananjaya, filled with amazement, (and) with hair standing on end, bowing with (his) head, with joined hands addressed the God.

"Arjuna said, 'I behold all the gods, O God, as also all the varied hosts of creatures, (and) Brahman seated on (his) lotus seat, and all the Rishis and the celestial snakes. I behold Thee with innumerable arms, stomachs, mouths, (and) eyes, on every side, O thou of infinite forms. Neither end nor middle, nor also beginning of thine do I behold, O Lord of the universe, O thou of universal form. Bearing (thy) diadem, mace, and discus, a mass of energy, glowing on all sides, do I behold thee that art hard to look at, endued on all sides with the effulgence of the blazing fire or the Sun, (and) immeasurable. Thou art indestructible, (and) the Supreme object of this universe. Thou art without decay, the guardian of eternal virtue. I regard thee to be the eternal (male) Being. I behold thee to be without beginning, mean, end, to be of infinite prowess, of innumerable arms, having the Sun and the Moon for thy eyes, the blazing fire for thy mouth, and heating this universe with energy of thy own. For the space betwixt heaven and earth is pervaded by Thee alone, as also all the points of the horizon. At sight of this marvellous and fierce form of thine, O Supreme Soul, the triple world trembleth. For these hosts of gods are entering thee. Some, afraid, are praying with joined hands. Saying Hail to Thee--the hosts of great Rishis and Siddhas praise Thee with copious hymns of praise. 2 The Rudras, the Adityas, the Vasus, they that (called) the Siddhas, the Viswas, the Aswins, the Maruts, also the Ushmapas, the Gandharvas, the Yakshas, the Asuras, the hosts of Siddhyas, behold Thee and are all amazed. Beholding Thy mighty form with many mouths and eyes, O mighty-armed one, with innumerable arms, thighs and feet, many stomachs, (and) terrible in consequence of many tusks, all creatures are frightened and I also. Indeed, touching the very skies, of blazing radiance, many-hued, mouth wide-open, with eyes that are blazing and large, beholding thee, O Vishnu, with (my) inner soul trembling (in fright), I can no longer command courage and peace of mind. Beholding thy mouths that are terrible in consequence of (their) tusks, and that are fierce (as the all-destroying fire at the end of the Yuga), I cannot recognise the points of the horizon nor can I command peace of mind. Be gracious, O God of gods, O thou that art the refuge of the Universe. And all these sons of Dhritarashtra, together with the hosts of kings, and Bhishma, and Drona, and also this Suta's son (Karna), accompanied by even the principal warriors of our

side, are quickly entering thy terrible mouths rendered fierce by thy tusks. Some, with their heads crushed, are seen striking at the interstices of (thy) teeth. As many currents of water flowing through different channels roll rapidly towards the ocean, so these heroes of the world of men enter thy mouths that flame all around. As moths with increasing speed rush for (their own) destruction to the blazing fire, so also do (these) people, with unceasing speed, enter thy mouths for (their) destruction. Swallowing all these men from every side, thou lickest them with thy flaming mouths. Filling the whole universe with (thy) energy, thy fierce splendours, O Vishnu, are heating (everything). Tell me who thou art of (such) fierce form. I bow to thee, O chief of the gods, be gracious to me. I desire to know thee that art the Primeval One, I do not understand thy action.' 1

The Holy One said, "I am Death, the destroyer of the worlds, fully developed. I am now engaged in slaying the race of men. Without thee all these warriors standing in the different divisions shall cease to be. 2 Wherefore, arise, gain glory, (and) vanquishing the foe, enjoy (this) swelling kingdom. By me have all these been already slain. Be only (my) instrument. O thou that can'st draw the bow with (even) the left hand. Drona and Bhishma, and Jayadratha, and Karna, and also other heroic warriors, (already) slain by me, do thou slay. Be not dismayed, fight; thou shalt conquer in battle (thy) foes."

Sanjaya continued,--"Hearing these words of Kesava, the diadem-decked (Arjuna), trembling, (and) with joined-hands, bowed (unto him); and once more said unto Krishna, with voice choked up and overwhelmed with fear, and making his salutations (to him).--

Arjuna said, "It is meet, Hrishikesa, that the universe is delighted and charmed in uttering thy praise, and the Rakshasas flee in fear in all directions, and the hosts of the Siddhas bow down (to thee). And why should they not bow down to thee, O Supreme Soul, that are greater than even Brahman (himself), and the primal cause? O thou that art Infinite. O God of the gods, O thou that art the refuge of the universe, thou art indestructible, thou art that which is, and that which is not and that which is beyond (both). Thou art the First God, the ancient (male) Being, thou art the Supreme refuge of this universe. Thou art the Knower, thou art the Object to be known, thou art the highest abode.

[paragraph continues] By thee is pervaded this universe, O thou of infinite form. 1 Thou art Vayu, Yama, Agni, Varuna, Moon, Prajapati, and Grandsire. Obeisance be to thee a thousand times, and again and yet again obeisance to thee. Obeisance to thee in front, and also from behind. Let obeisance be to thee from every side, O thou that art all. Thou art all, of energy that is infinite, and prowess that is immeasurable. Thou embracest the All. Regarding (thee) a friend whatever hath been said by me carelessly, such as--O Krishna, O Yadava, O friend,--not knowing this thy greatness from want of judgement or from love either, whatever disrespect hath been shown thee for purpose of mirth, on occasions of play, lying, sitting, (or) at meals, while alone or in the presence of others, O undeteriorating one, I beg thy pardon for it, that art immeasurable. Thou art the father of this universe of mobiles and immobiles. Thou art the great master deserving of worship. There is none equal to thee, how can there be one greater? O thou whose power is unparalleled in even three worlds? 2 Therefore bowing (to thee) prostrating (my) body, I ask thy grace, O Lord, O adorable one. It behoveth thee. O God, to bear (my faults) as a father (his) son's, a friend (his) friend's, a lover (his) loved one's. Beholding (thy) form (unseen) before, I have been joyful, (yet) my mind hath been troubled, with fear. Show me that (other ordinary) form, O God. Be gracious, O Lord of the gods, O thou that art the refuge of the universe. (Decked) in diadem, and (armed) with mace, discus in hand, as before, I desire to behold thee. Be of that same four-armed form, O thou of a thousand arms, thou of universal form."

"The Holy One said, 'Pleased with thee, O Arjuna, I have, by my (own) mystic power, shown thee this supreme form, full of glory, Universal, Infinite, Primeval, which hath been seen before by none save thee. Except by thee alone, hero of Kuru's race, I cannot be seen in this form in the world of men by any one else, (aided) even by the study of the Vedas and of sacrifices, by gifts, by actions, (or) by the severest austerities. 3 Let no fear be thine, nor perplexity of mind at seeing this awful form of mine. Freed from fear with a joyful heart, thou again see Me assuming that other form.'"

Sanjaya continued,--"Vasudeva, having said all this to Arjuna, once more showed (him) his own (ordinary) form, and that High-Souled one, assuming once more (his) gentle form, comforted him who had been afflicted."

"Arjuna said, 'Beholding this gentle human form of thine, O Janardana, I have now become of right mind and have come to my normal state.'

"The Holy One said, 'This form of mine which thou hast seen is difficult

of being seen. Even the gods are always desirous of becoming spectators of this (my) form. Not by the Vedas, nor by austerities, nor by gifts, nor by sacrifices, can I be seen in this form of mine which thou hast seen. By reverence, however, that is exclusive (in its objects), O Arjuna, I can in this form be known, seen truly, and attained to, O chastiser of foes. He who doth everything for me, who hath me for his supreme object, who is freed from attachment, who is without enmity towards all beings, even he, O Arjuna, cometh to me.'

79:2 Adhyatman, i.e., the relation between the Supreme and the individual soul. This my delusion, i.e., about my being the slayer.

79:3 Avyayam is that which has no decay. Ordinarily, it may be rendered "eternal." Telang renders it "inexhaustible". Elsewhere I have rendered it as "understanding."

79:4 Ekastham, lit. "all in one". i.e., collected together.

79:5 Devam is explained by Sreedhara as Dyotanatmakam i.e., endued with splendour. Mr. Davies renders it resplendent; but Telang renders it "deity."

80:1 Pra-vibhaktam-anekadha (divided diversely) is an adjective of Jagat. See Sreedhara. Both Mr. Davies and Telang seem to take it as a predicate in contra-distinction to Ekastham. This is scarcely correct.

80:2 Verse 21 is read differently. For Twam Surasangha, some texts read twa-Asurasanghas. Then again for Stuvanti in the second line some read Vikshate.

81:1 Pravritti is explained by both Sankara and Sreedhara as Chesta, i.e., movements or acts. Mr. Davies is, I think, not correct in taking it to mean "evolved or developed form."

81:2 Kala here is death. Mr. Davies renders it Time, following some other translators. Pravriddha is not (as Mr. Davies renders it) "old" or "very old," but swelling or fully developed. Then again, Mr. Davies commits a ludicrous blunder in rendering Rite twam as "Except thee." This is one of those idioms at which a foreigner is sure to stumble who has only the lexicons for his guide. What Krishna says is not that all would perish save Arjuna, but that without Arjuna (i.e., even if he did not fight) all would perish.

82:1 Nidhanam is either refuge or support or abode or receptacle. Mr. Davies incorrectly renders it "treasure-house."

82:2 Sankara accepts the reading Gururgariyan, Sreedhara takes it as Gururgariyan. In either case the difference in meaning is not material.

82:3 Sankara connects Adhyayana with Veda and Yajna. This seems to be right explanation.

6.34.1

अर्जुन उवाच
एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते
ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः

6.34.2

श्रीभगवानुवाच
मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते
श्रद्धया परयोपेतास्ते मे युक्ततमा मताः

6.34.3

ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते
सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम्

6.34.4

संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः

6.34.5

क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम्
अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते

6.34.6

ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः
अनन्येनैव योगेन मां ध्यायन्त उपासते

6.34.7

तेषामहं समुद्धर्ता मृत्युसंसारसागरात्
भवामि नचिरात्पार्थ मय्यावेशितचेतसाम्

6.34.8

मय्येव मन आधत्स्व मयि बुद्धिं निवेशय
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः

6.34.9

अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम्
अभ्यासयोगेन ततो मामिच्छाप्तुं धनंजय

6.34.10

अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव
मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि

6.34.11

अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः
सर्वकर्मफलत्यागं ततः कुरु यतात्मवान्

6.34.12

श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते
ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम्

6.34.13

अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च
निर्ममो निरहंकारः समदुःखसुखः क्षमी

6.34.14

संतुष्टः सततं योगी यतात्मा दृढनिश्चयः
मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः

6.34.15

यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः
हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः

6.34.16

अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः
सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः

6.34.17

यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति
शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः

6.34.18

समः शत्रौ च मित्रे च तथा मानावमानयोः
शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः

6.34.19

तुल्यनिन्दास्तुतिर्मौनी संतुष्टो येन केनचित्
अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः

6.34.20

ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते
श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः

Translation — Kisari Mohan Ganguli

"Arjuna said, 'Of those worshippers who, constantly devoted, adore thee, and those who (meditate) on thee as the Immutable and Unmanifest, who are best acquainted with devotion.'

"The Holy One said, 'Fixing (their) mind on me, they that constantly adore me, being endued (besides) with the highest faith, are deemed by me to be the most devoted. They, however, who worship the Immutable, the Unmanifest, the All-pervading, the Inconceivable, the Indifferent, the Immutable, the Eternal, who, restraining the entire group of the senses, are equal-minded in respect of all around and are engaged in the good of all creatures, (also) attain to me. The trouble is the greater for those whose minds are fixed on the Unmanifest; for the path to the Unmanifest is hard to find by those that are embodied. They (again) who, reposing all action on me (and) regarding me as their highest object (of attainment), worship me, meditating on me with devotion undirected to anything else, of them whose minds are (thus) fixed on me, I, without delay, become the deliverer from the ocean of (this) mortal world. Fix thy heart on me alone, place thy understanding on me, Hereafter then shalt thou dwell in me. (There is) no doubt (in this). 1 If however, thou art unable to fix thy heart steadily on me, then, O Dhananjaya, strive to obtain me by devotion (arising) from continuous application. If thou beest unequal to even (this) continuous application, then let actions performed for me be thy highest aim. Even performing all thy acts for my sake, thou wilt obtain perfection. If even this thou art unable to do, then resorting to devotion in me, (and) subduing thy soul, abandon the fruit of all actions. Knowledge is superior to application (in devotion); meditation is better than knowledge; the abandonment of the fruit of reaction (is better) than meditation, and tranquillity (results) immediately from abandonment. He who hath no hatred for any creature, who is friendly and compassionate also, who is free from egoism, who hath no vanity, attachment, who is alike in pleasure

and pain, who is forgiving, contented, always devoted, of subdued, soul, firm of purpose, with heart and understanding fixed on me, even he is dear to me. He through whom the world is not troubled, (and) who is not troubled by the world, who is free from joy, wrath, fear and anxieties, even he is dear to me. That devotee of mine who is unconcerned, pure, diligent, unconnected (with worldly objects), and free from distress (of mind), and who renounceth every action (for fruit), even he is dear to me. 1 He who hath no joy, no aversion, who neither grieveth nor desireth, who renounceth both good and evil, (and) who is full of faith in me, even he is dear to me. He who is alike to friend and foe, as also in honour and dishonour, who is alike in cold and heat, (and pleasure and pain), who is free from attachment, to whom censure and praise are equal, who is taciturn, who is contented with anything that cometh (to him), who is homeless, of steady mind and full of faith, even that man is dear to me. They who resort to this righteousness (leading to) immortality which hath been (already) declared,--those devotees full of faith and regarding me as the highest object (of their acquisition) are the dearest to me.'

83:1 Ata urddham is 'after this,' or 'hereafter on high' as Mr. Davies renders it.

84:1 Although the limitation "for fruit" does not occur in the text, yet, it is evident, it should be understood. Krishna does not recommend the total abandonment of actions, but abandonment for their fruit. Mr. Davies renders arambha as "enterprise."

6.35.1

श्रीभगवानुवाच
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः

6.35.2

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम

6.35.3

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत्
स च यो यत्प्रभावश्च तत्समासेन मे शृणु

6.35.4

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्
ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः

6.35.5

महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः

6.35.6

इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः
एतत्क्षेत्रं समासेन सविकारमुदाहृतम्

6.35.7

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः

6.35.8

इन्द्रियार्थेषु वैराग्यमनहंकार एव च
जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम्

6.35.9

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु

6.35.10

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी
विविक्तदेशसेवित्वमरतिर्जनसंसदि

6.35.11

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा

6.35.12

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते

6.35.13

सर्वतःपाणिपादं तत्सर्वतोक्षिशिरोमुखम्
सर्वतःश्रुतिमल्लोके सर्वमावृत्य तिष्ठति

6.35.14

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च

6.35.15

बहिरन्तश्च भूतानामचरं चरमेव च
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्

6.35.16

अविभक्तं च भूतेषु विभक्तमिव च स्थितम्
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च

6.35.17

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्

6.35.18

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते

6.35.19

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्

6.35.20

कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते

6.35.21

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु

6.35.22

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः

6.35.23

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते

6.35.24

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना
अन्ये सांख्येन योगेन कर्मयोगेन चापरे

6.35.25

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः

6.35.26

यावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम्
क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ

6.35.27

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति

6.35.28

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्
न हिनस्त्यात्मनात्मानं ततो याति परां गतिम्

6.35.29

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः
यः पश्यति तथात्मानमकर्तारं स पश्यति

6.35.30

यदा भूतपृथग्भावमेकस्थमनुपश्यति
तत एव च विस्तारं ब्रह्म संपद्यते तदा

6.35.31

अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः
शरीरस्थोऽपि कौन्तेय न करोति न लिप्यते

6.35.32

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते
सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते

6.35.33

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत

6.35.34

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्

Translation — Kisari Mohan Ganguli

"The Holy One said, 'This body, O son of Kunti, is called Kshetra. Him who knoweth it, the learned call Kshetrajna. 2 Know me, O Bharata, to be Kshetras. The knowledge of Kshetra and Kshetrajna I regard to be (true) knowledge. What that Kshetra (is), and what (it is) like, and what changes it undergoes, and whence (it comes), what is he (viz., Kshetrajna), and what his powers are, hear from me in brief. All this hath in many ways been sung separately, by Rishis in various verses, in well-settled texts fraught with reason and giving indications of Brahman. The great elements, egoism, intellect, the unmanifest (viz., Prakriti), also the ten senses, the one (manas), the five objects of sense, desire, aversion, pleasure, pain, body consciousness, courage,--all this in brief hath been declared to be Kshetra in its modified form. Absence of vanity, absence of ostentation, abstention from injury, forgiveness, uprightness, devotion to preceptor, purity, constancy, self-restraint, indifference to objects of sense, absence of egoism, perception of the misery and evil of birth, death, decrepitude and disease, 3

freedom from attachment, absence of sympathy for son, wife, home, and the rest, and constant equanimity of heart on attainment of good and evil, unswerving devotion to me without meditation on anything else, frequenting of lonely places, distaste for concourse of men, 1 constancy in the knowledge of the relation of the individual self to the supreme, perception of the object of the knowledge of truth,--all this is called Knowledge; all that which is contrary to this is Ignorance. 2 That which is the object of knowledge I will (now) declare (to thee), knowing which one obtaineth immortality. [It is] the Supreme Brahma having no beginning, who is said to be neither existent nor non-existent; whose hands and feet are on all sides, whose eyes, heads and faces are on all sides, who dwells pervading everything in the world, who is possessed of all the qualities of the senses (though) devoid of the senses, without attachment (yet) sustaining all things, without attributes (yet) enjoying (a) all attributes, 3 without and within all creatures, immobile and mobile, not knowable because of (his) subtlety, remote yet near, undistributed in all beings, (yet) remaining as if distributed, who is the sustainer of (all) beings, the absorber and the creator (of all); who is the light of all luminous bodies, who is said to be beyond all darkness; who is knowledge, the Object of knowledge, the End of knowledge and seated in the hearts of all. Thus Kshetra, and Knowledge, and the Object of Knowledge, have been declared (to thee) in brief. My devotee, knowing (all) this, becomes one in spirit with me. Know that Nature and Spirit are both without beginning (and) know (also) that all modifications and all qualities spring from Nature. 4 Nature is said to be the source of the capacity of enjoying pleasures and pains. 5 For Spirit, dwelling in nature enjoyeth the qualities born of Nature. The cause of its births in good or evil wombs is (its) connection with the qualities. 6 The Supreme Purusha in this body is said to be surveyor, approver, supporter, enjoyer, the

mighty lord, and also the Supreme Soul. 1 He who thus knows Spirit, and Nature, with the qualities, in whatever state he may be, is never born again. Some by meditation behold the self in the self by the self; others by devotion according to the Sankhya system; and others (again), by devotion through works. Others yet not knowing this, worship, hearing of it from others. Even these, devoted to what is heard, cross over death. 2 Whatever entity, immobile or mobile, cometh into existence, know that, O bull of Bharata's race, to be from the connection of Kshetra and Kshetrajna (matter and spirit). He seeth the Supreme Lord dwelling alike in all beings, the Imperishable in the Perishable. For seeing the Lord dwelling alike everywhere, one doth not destroy 3 himself by himself, and then reacheth the highest goal. He seeth (truly) who seeth all actions to be wrought by nature alone in every way and the self likewise to be not the doer. When one seeth the diversity of entities as existing in one, and the issue (everything) from that (One), then is one said to attain to Brahma. This inexhaustible Supreme Self, O son of Kunti, being without beginning and without attributes, doth not act, nor is stained even when stationed in the body. As space, which is ubiquitous, is never, in consequence of its subtlety tainted, so the soul, stationed in every body, is never tainted. 4 As the single Sun lights up the entire world, so the Spirit, O Bharata, lights up the entire (sphere of) matters. They that, by the eye of knowledge, know the distinction between matter and spirit, and the deliverance from the nature of all entities, attain to the Supreme. 5

84:2 The learned, i.e., they that are themselves acquainted with is Kshetra and what not. As explained by Krishna himself below, Kshetra is Matter, and Kshetrajna is Soul.

84:3 Dukha-dosha is explained by both Sankara and Sreedhara as a Dwanda compound.

85:1 Vivikta is explained by the commentators as Suddha or Chittaprasadakara. There can be no doubt, however, that it is in opposition to Janasamsadi following. Hence I render it "lonely".

85:2 The object of the knowledge of truth is the dispelling of ignorance and the acquisition of happiness.

85:3 Nor having eyes, etc., yet seeing, etc.; without attributes, yet having or enjoying all that the attributes give.

85:4 All modifications, i.e., of material forms; all qualities, i.e., pleasure, pain, etc. The word rendered "nature" is Prakriti (primal matter), and that rendered "spirit" is Purusha (the active principle). Vikarna and Gunan include all material forms and attributes of the soul.

85:5 Karya-karana-karttritwa is explained by both Sankara and Sreedhara to mean "the capacity of working (residing) in the body and the senses." K. T. Telang adopts this. Mr. Davies in his text has "in the activity of the organs of action." In course of his philological notes, however, he gives the correct rendering. 'Is said to be' is explained by Sreedhara. as referring to Kapila and others.

85:6 It is the embodied spirit only that can enjoy the qualities of Nature. Then again, the kind of connection it has with those qualities settles its birth in good or evil wombs.

86:1 Mr. Davies misunderstands the grammatical connection of the words in the second line of this verse. K. T. Telang, following Sreedhara, says, the word should be rendered "approver."

86:2 What is heard, i.e., the Srutis or the sacred doctrines.

86:3 Destroying self by self is to be deprived of true knowledge.

86:4 Sarvatra in the second line is explained by Sreedhara as "in every body, superior and inferior." Grammatically it may mean also, "in every part of the body." Such a theory, however, of the seat of the soul would be contrary to all Hindu ideas.

86:5 Bhuta-Prakriti-moksha is explained by both Sankara and Sreedhara as moksha or deliverance from the prakriti (nature) of bhutas' or entities. It is true knowledge that effects such deliverance. Mr. Davies renders it "deliverance of beings from Nature." This is evidently incorrect. "Beings" is not synonymous with self or soul.

6.36.1

श्रीभगवानुवाच
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्
यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः

6.36.2

इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च

6.36.3

मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम्
संभवः सर्वभूतानां ततो भवति भारत

6.36.4

सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः
तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता

6.36.5

सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः
निबध्नन्ति महाबाहो देहे देहिनमव्ययम्

6.36.6

तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ

6.36.7

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम्

6.36.8

तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत

6.36.9

सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत
ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत

6.36.10

रजस्तमश्चाभिभूय सत्त्वं भवति भारत
रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा

6.36.11

सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत

6.36.12

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ

6.36.13

अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन

6.36.14

यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत्
तदोत्तमविदां लोकानमलान्प्रतिपद्यते

6.36.15

रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते
तथा प्रलीनस्तमसि मूढयोनिषु जायते

6.36.16

कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्
रजसस्तु फलं दुःखमज्ञानं तमसः फलम्

6.36.17

सत्त्वात्संजायते ज्ञानं रजसो लोभ एव च
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च

6.36.18

ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः
जघन्यगुणवृत्तस्था अधो गच्छन्ति तामसाः

6.36.19

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति
गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति

6.36.20

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान्
जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते

6.36.21

अर्जुन उवाच
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो
किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते

6.36.22

श्रीभगवानुवाच
प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव
न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति

6.36.23

उदासीनवदासीनो गुणैर्यो न विचाल्यते
गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते

6.36.24

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः
तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः

6.36.25

मानावमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः
सर्वारम्भपरित्यागी गुणातीतः स उच्यते

6.36.26

मां च योऽव्यभिचारेण भक्तियोगेन सेवते
स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते

6.36.27

ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च

Translation — Kisari Mohan Ganguli

"The Holy One said, 'I will again declare (to thee) that supernal science of sciences, that excellent science, knowing which all the munis have attained to the highest perfection from (the fetters of) this body. 6

[paragraph continues] Resorting to this science, and attaining to my nature, they are not reborn even on (the occasion of) a (new) creation and are not disturbed at the universal dissolution. The mighty Brahma is a womb for me. Therein I place the (living) germ. Thence, O Bharata, the birth of all beings taketh place. Whatever (bodily) forms, O son of Kunti, are born in all wombs, of them Brahma is the mighty womb, (and) I the seed-imparting Sire. 1 Goodness, passion, darkness, these qualities, born of nature, bind down, O thou of mighty arms, the eternal embodied [soul] in the body. 2 Amongst these, Goodness, from its unsullied nature, being enlightening and free from misery, bindeth (the soul), O sinless one, with the attainment of happiness and of knowledge. Know that passion, having desire for its essence, is born of thirst and attachment. That, O son of Kunti, bindeth the embodied (soul) by the attachment of work. Darkness, however, know, is born of ignorance, (and) bewilders all embodied [soul]. That bindeth, O Bharata, by error, indolence, and sleep. Goodness uniteth (the soul) with pleasure; Passion, O Bharata, uniteth with work; but darkness, veiling knowledge, uniteth with error. Passion and darkness, being repressed, Goodness remaineth, O Bharata. Passion and goodness (being repressed), darkness (remaineth); (and) darkness and goodness (being repressed), passion (remaineth). When in this body, in all its gates, the light of knowledge is produced, then should one know that goodness hath been developed there. Avarice, activity, performance of works, want of tranquillity, desire,--these, O bull of Bharata's race, are born when passion is developed. Gloom, inactivity, error, and delusion also,--these, O son of Kuru's race, are born when darkness is developed. When the holder of a body goeth to dissolution while goodness is developed, then he attaineth to the spotless regions of those that know the Supreme. Going to dissolution when passion prevails, one is born among those that are attached to work. Likewise, dissolved during darkness, one is born in wombs that beget the ignorant. The fruit of good action is said to be good and untainted. The fruit, however, of passion, is misery; (and) the fruit of Darkness is ignorance. From goodness is produced knowledge; from passion, avarice; (and) from darkness are error and delusion, and also ignorance. They that dwell in goodness go on high; they that are addicted to passion dwell in the middle; (while) they that are of darkness, being addicted to the lowest quality, go down. When an observer recognises none else to be an agent save the qualities, and knows that which is beyond (the qualities), he attaineth to my nature. The embodied [soul], by transcending these three qualities which constitute the source of all bodies, enjoyeth immortality, being freed from birth,

death, decrepitude, and misery.' 1

"Arjuna said, 'What are indications, O Lord, of one who hath transcended these three qualities? What is his conduct? How also doth one transcend these three qualities?"

"The Holy One said, 'He who hath no aversion for light, activity, and even delusion, O son of Pandu, when they are present, nor desireth them when they are absent, 2 who, seated as one unconcerned, is not shaken by those qualities; who sitteth and moveth not, thinking that it is the qualities (and not he) that are engaged (in their respective functions); to whom pain and pleasure are alike, who is self-contained, and to whom a sod of earth, a stone, and gold are alike; to whom the agreeable and the disagreeable are the same; who hath discernment; to whom censure and praise are the same; to whom honour and dishonour are the same; who regardeth friend and foe alike; who hath renounced all exertion--is said to have transcended the qualities. He also who worshippeth Me with exclusive devotion, he, transcending those qualities, becometh fit for admission into the nature of Brahma. For I am the stay of Brahma, of immortality, of undestructibility, of eternal piety, and of unbroken felicity.' 3

86:6 Itas is explained by Sreedhara as "from the fetters of this body."

87:1 Sreedhara makes mahat an adjective of yoni; Sankara makes it an adjective of Brahma. K. T. Telang follows Sankara.

87:2 Happiness and knowledge are attributes of the mind, not of the soul. Hence, when attached to the soul, they are as fetters from which the soul should be freed.

88:1 Deha samudbhava is explained by the commentators as having their "samudbhava or parinama in deha." It is an instance of the vahuvrihi compound.

88:2 Light, activity, and delusion are the three qualities as indicated by their effects.

88:3 Pratishtha is explained by Sankara as "something on which another (here Brahma) stays or rests." Sreedhara explains it as Pratima. Telang following Sreedhara, renders it "embodiment;" Mr. Davies, as "seat." Amritasya and Avyayasya are taken separately by the commentators.

6.37.1

श्रीभगवानुवाच
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्

6.37.2

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा; गुणप्रवृद्धा विषयप्रवालाः
अधश्च मूलान्यनुसंततानि; कर्मानुबन्धीनि मनुष्यलोके

6.37.3

न रूपमस्येह तथोपलभ्यते; नान्तो न चादिर्न च संप्रतिष्ठा
अश्वत्थमेनं सुविरूढमूल;मसङ्गशस्त्रेण दृढेन छित्त्वा

6.37.4

ततः पदं तत्परिमार्गितव्यं; यस्मिन्गता न निवर्तन्ति भूयः
तमेव चाद्यं पुरुषं प्रपद्ये; यतः प्रवृत्तिः प्रसृता पुराणी

6.37.5

निर्मानमोहा जितसङ्गदोषा; अध्यात्मनित्या विनिवृत्तकामाः
द्वंद्वैर्विमुक्ताः सुखदुःखसंज्ञै;र्गच्छन्त्यमूढाः पदमव्ययं तत्

6.37.6

न तद्भासयते सूर्यो न शशाङ्को न पावकः
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम

6.37.7

ममैवांशो जीवलोके जीवभूतः सनातनः
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति

6.37.8

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात्

6.37.9

श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च
अधिष्ठाय मनश्चायं विषयानुपसेवते

6.37.10

उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः

6.37.11

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः

6.37.12

यदादित्यगतं तेजो जगद्भासयतेऽखिलम्
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम्

6.37.13

गामाविश्य च भूतानि धारयाम्यहमोजसा
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः

6.37.14

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्

6.37.15

सर्वस्य चाहं हृदि संनिविष्टो; मत्तः स्मृतिर्ज्ञानमपोहनं च
वेदैश्च सर्वैरहमेव वेद्यो; वेदान्तकृद्वेदविदेव चाहम्

6.37.16

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते

6.37.17

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः

6.37.18

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः

6.37.19

यो मामेवमसंमूढो जानाति पुरुषोत्तमम्
स सर्वविद्भजति मां सर्वभावेन भारत

6.37.20

इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत

Translation — Kisari Mohan Ganguli

"The Holy One said, 'They say that the Aswattha, having its roots above and branches below, is eternal, its leaves are the Chhandas. He who knoweth it, knoweth the Vedas. 4 Downwards and upwards are stretched its branches which are enlarged by the qualities; its sprouts are the objects of senses. Downwards its roots, leading to action, are extended to this world of men. 5 Its form cannot here (below) be thus known, nor

[paragraph continues] (its) end, nor (its) beginning, nor (its) support. Cutting, with the hard weapon of unconcern, this Aswattha of roots firmly fixed, then should one seek for that place repairing whither one returneth not again (thinking)--I will seek the protection of that Primeval Sire from whom the ancient course of (worldly) life hath flowed.--Those that are free from pride and delusion, that have subdued the evil of attachment, that are steady in the contemplation of the relation of the Supreme to the individual self, from whom desire hath departed, freed from the pairs of opposites known by the names of pleasure and pain (and the like), repair, undeluded, to that eternal seat. The sun lighteth not that [seat], nor the moon, nor fire. Whither going none returneth, that is my supreme seat. An eternal portion of Me is that which, becoming an individual soul in the world of life, draweth to itself the (five) senses with the mind as the sixth which all depend on nature. When the sovereign (of this bodily frame) assumeth or quitteth (a) body, it departeth taking away these, like the wind (taking away) perfumes from their seats. Presiding over the ear, the eye, (the organs of) touch, taste, and smell, and also over the mind, he enjoyeth all objects of senses. They that are deluded do not see (him) when quitting or abiding in (the body), when enjoying or joined to the qualities. They (however) see that have the eye of knowledge. 1 Devotees exerting (towards that end) behold him dwelling in themselves. They (however) that are senseless and whose minds are not restrained, behold him not, even while exerting (themselves). 2 That splendour dwelling in the sun which illumines the vast universe, that (which is) in the moon, and that (which is) in the fire, know that splendour to be mine. Entering into the earth I uphold creatures by my force; and becoming the juicy moon I nourish all herbs. 3 Myself becoming the vital heat (Vaiswanara) residing in the bodies of creatures that breathe, (and) uniting with the upward and the downward life-breaths, I digest the four kinds of food. 4 I am seated in the hearts of all. From Me are memory and knowledge and the loss of both. I am the objects of knowledge to be known by (the aid of) all the Vedas. I am the author of the Vedantas, and I alone

am the knower of the Vedas. 1 There are these two entities in the world, viz., the mutable and the immutable. The mutable is all (these) creatures. The unchangeable one is called the immutable. 2 But there is another, the Supreme Being, called Paramatman, who was the Eternal Lord, pervading the three worlds, sustaineth (them) (and) since I transcend the mutable, and am higher than even the immutable; for this I am celebrated in the world (among men) and in the Veda as Purushottama (the Highest Being). He who, without being deluded, knoweth Me as this Highest Being,--he knowing all, O Bharata, worshippeth Me in every way. 3 Thus, O sinless one, hath this knowledge, forming the greatest of mysteries, been declared by Me (to thee). Knowing this, O Bharata, one will become gifted with intelligence, and will have done all he needs do.'

88:4 The 'Aswattha' is the sacred Indian fig tree, here emblematical of the course of worldly life. Its roots are above; those roots are the Supreme Being. Its branches are below, these being the inferior deities. Its leaves are the sacred hymns of the Vedas, i.e., as leaves keep the tree alive and even conduce to its fruits, so the Vedas support this tree and lead to salvation.

88:5 Upwards and downwards i.e., from the highest to the lowest of created things. Enlarged by the qualities, i.e., the qualities appearing as the body, the senses, etc. The sprouts are the objects of sense, being attached to the senses themselves as sprouts to branches. The roots extending downwards are the desires for diverse enjoyments. Thus Telang, following the commentators.

89:1 Joined to the qualities, i.e., perceiving objects of sense or experiencing pleasure and pain.

89:2 "Atmani" in the first line is "in the body" as explained by Sreedhara and others: "in the understanding" as explained by Sankara. It seems, however, to be used in the general senses of "themselves", without particular reference to either body or understanding. An Akritatman is one whose soul is not made or formed; generally, "a person of unsubdued passions."

89:3 There can be no question that Soma here means the moon and not the Soma juice quaffed in sacrifices, or sap. It is the moon that supports, nourishes all herbs and numerous passages may be quoted from Hindu sacred literature to show this. Mr. Davies, therefore, clearly errs in rendering Soma as "the savoury juice."

89:4 The four kinds of food are: that which is masticated, that which is sucked, that which is licked, and that which is drunk.

90:1 Apohanam is loss or removal. It is a well-known word and its application here is very natural. I am memory and knowledge (to those that use them for virtuous acts). I am the loss of these faculties (to those that engage in unrighteous acts). Mr. Davies erroneously renders it as "The power of reason."

90:2 Kutashtha is rendered by K. T. Telang as "the unconcerned one", by Mr. Davies as "the lord on high." I incline to the scholiasts who explain it as "the uniform or the unchangeable one."

90:3 Sarvabhavena is explained by Sankara by Sarvatma-chintaya (thinking Me to be the soul of everything). Sreedhara explains it as Sarvaprakarena. Why may it not mean "with the whole soul" or "with excess of love."

6.38.1

श्रीभगवानुवाच
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः
दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्

6.38.2

अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्
दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम्

6.38.3

तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता
भवन्ति संपदं दैवीमभिजातस्य भारत

6.38.4

दम्भो दर्पोऽतिमानश्च क्रोधः पारुष्यमेव च
अज्ञानं चाभिजातस्य पार्थ संपदमासुरीम्

6.38.5

दैवी संपद्विमोक्षाय निबन्धायासुरी मता
मा शुचः संपदं दैवीमभिजातोऽसि पाण्डव

6.38.6

द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च
दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु

6.38.7

प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः
न शौचं नापि चाचारो न सत्यं तेषु विद्यते

6.38.8

असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम्
अपरस्परसंभूतं किमन्यत्कामहैतुकम्

6.38.9

एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः
प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः

6.38.10

काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः
मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः

6.38.11

चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः
कामोपभोगपरमा एतावदिति निश्चिताः

6.38.12

आशापाशशतैर्बद्धाः कामक्रोधपरायणाः
ईहन्ते कामभोगार्थमन्यायेनार्थसंचयान्

6.38.13

इदमद्य मया लब्धमिदं प्राप्स्ये मनोरथम्
इदमस्तीदमपि मे भविष्यति पुनर्धनम्

6.38.14

असौ मया हतः शत्रुर्हनिष्ये चापरानपि
ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी

6.38.15

आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया
यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः

6.38.16

अनेकचित्तविभ्रान्ता मोहजालसमावृताः
प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ

6.38.17

आत्मसंभाविताः स्तब्धा धनमानमदान्विताः
यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम्

6.38.18

अहंकारं बलं दर्पं कामं क्रोधं च संश्रिताः
मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः

6.38.19

तानहं द्विषतः क्रूरान्संसारेषु नराधमान्
क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु

6.38.20

आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि
मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम्

6.38.21

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः
कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्

6.38.22

एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः
आचरत्यात्मनः श्रेयस्ततो याति परां गतिम्

6.38.23

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः
न स सिद्धिमवाप्नोति न सुखं न परां गतिम्

6.38.24

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि

Translation — Kisari Mohan Ganguli

"The Holy One said, 'Fearlessness, purity of heart, perseverance in (the pursuit of) knowledge and Yoga meditation, gifts, self-restraint, sacrifice, study of the Vedas, ascetic penances, uprightness, 4 abstention from injury, truth, freedom from anger, renunciation, tranquillity, freedom from reporting other's faults, compassion for all creatures, absence of covetousness, gentleness, modesty, absence of restlessness, vigour, forgiveness, firmness, cleanliness, absence of quarrelsomeness, freedom from vanity,--these become his, O Bharata, who is born to godlike possessions. Hypocrisy, pride, conceit, wrath, rudeness and ignorance, are, O son of Pritha, his who is born to demoniac possessions. God-like possessions are deemed to be for deliverance; the demoniac for bondage. Grieve not, O son of Pandu, for thou art born to god-like possessions. (There are) two kinds of created beings in this world, viz., the god-like and the demoniac. The god-like have been described at length. Hear now, from me, O son of Pritha, about the demoniac. Persons of demoniac nature know not inclination or disinclination. Neither purity, nor good

conduct, nor truth exist in them. 1 They say that the universe is void of truth, of guiding principle, (and) of ruler; produced by the union of one another (male and female) from lust, and nothing else. Depending on this view, these men of lost selves, little intelligence, and fierce deeds, these enemies (of the world), are born for the destruction of the universe. 2 Cherishing desires that are insatiable, and endued with hypocrisy, conceit and folly, they adopt false notions through delusion and engage in unholy practices. Cherishing boundless thoughts limited by death (alone), and regarding the enjoyment of (their ) desires as the highest end, they are persuaded that that is all. Fettered by the hundred nooses of hope, addicted to lust and wrath, they covet to obtain this wealth to-day,--This I will obtain later,--This wealth I have,--This (wealth) will be mine in addition,--This foe hath been slain by me,--I will slay even others,--I am lord,--I am the enjoyer,--I am successful, powerful, happy,--I am rich and of noble birth,--Who else is there that is like me?--I will sacrifice,--I will make gifts,--I will be merry,--thus deluded by ignorance,--tossed about by numerous thoughts, enveloped in the meshes of delusion, attached to the enjoyment of objects of desire, they sink into foul hell. Self-conceited, stubborn, filled with the pride and intoxication of wealth, they perform sacrifices that are nominally so, with hypocrisy and against the (prescribed) ordinance. Wedded to vanity, power, pride, lust and wrath, these revilers hate Me in their own bodies and those of others. These haters (of Me), cruel, the vilest among men, and unholy, I hurl continually down into demoniac wombs. Coming into demoniac wombs, deluded birth after birth, they, O son of Kunti, without attaining to Me go down to the vilest state. Three-fold is the way to hell, ruinous to the self, viz., lust, wrath, likewise avarice. Therefore, these three, one should renounce. Freed from these three gates of darkness, a man, O son of Kunti, works out his own welfare, and then repairs to his highest goal. He who, abandoning the ordinances of the scriptures, acts only under the impulses of desire, never attains to perfection, nor happiness, nor the highest goal. Therefore, the scriptures should be thy authority in determining what should be done and what should not be done. It behoveth thee to do work here, having ascertained what hath been declared by the ordinances of the scriptures.'"

90:4 I adopt Sankara's explanation of the last compound of the first line of this sloka, Sreedhara explains it differently.

91:1 Prabritti I render "inclination" and Nivritti as "disinclination." The inclination is, as all the commentators explain, towards righteous actions, and the disinclination,--consequently, is about all unrighteous actions. K. T. Telang renders these words as "action" and "inaction". Mr. Davies, following the French version of Burnouf, takes them to mean "the creation and its end."

91:2 Sankara seems to connect the genitive Jagatas with achitas Sreedhara connects it (which is natural) with Kshayaya, which I accept.

6.39.1

अर्जुन उवाच
ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः
तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः

6.39.2

श्रीभगवानुवाच
त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा
सात्त्विकी राजसी चैव तामसी चेति तां शृणु

6.39.3

सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः

6.39.4

यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः
प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः

6.39.5

अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः
दम्भाहंकारसंयुक्ताः कामरागबलान्विताः

6.39.6

कर्शयन्तः शरीरस्थं भूतग्राममचेतसः
मां चैवान्तःशरीरस्थं तान्विद्ध्यासुरनिश्चयान्

6.39.7

आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः
यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु

6.39.8

आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः
रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः

6.39.9

कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः
आहारा राजसस्येष्टा दुःखशोकामयप्रदाः

6.39.10

यातयामं गतरसं पूति पर्युषितं च यत्
उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम्

6.39.11

अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते
यष्टव्यमेवेति मनः समाधाय स सात्त्विकः

6.39.12

अभिसंधाय तु फलं दम्भार्थमपि चैव यत्
इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम्

6.39.13

विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम्
श्रद्धाविरहितं यज्ञं तामसं परिचक्षते

6.39.14

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते

6.39.15

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत्
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते

6.39.16

मनःप्रसादः सौम्यत्वं मौनमात्मविनिग्रहः
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते

6.39.17

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः
अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते

6.39.18

सत्कारमानपूजार्थं तपो दम्भेन चैव यत्
क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम्

6.39.19

मूढग्राहेणात्मनो यत्पीडया क्रियते तपः
परस्योत्सादनार्थं वा तत्तामसमुदाहृतम्

6.39.20

दातव्यमिति यद्दानं दीयतेऽनुपकारिणे
देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम्

6.39.21

यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः
दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम्

6.39.22

अदेशकाले यद्दानमपात्रेभ्यश्च दीयते
असत्कृतमवज्ञातं तत्तामसमुदाहृतम्

6.39.23

ओं तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः
ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा

6.39.24

तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः
प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम्

6.39.25

तदित्यनभिसंधाय फलं यज्ञतपःक्रियाः
दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः

6.39.26

सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते
प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते

6.39.27

यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते
कर्म चैव तदर्थीयं सदित्येवाभिधीयते

6.39.28

अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत्
असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह

Translation — Kisari Mohan Ganguli

"Arjuna said, 'What is the state, O Krishna, of those who abandoning the ordinance of the scriptures, perform sacrifices endued with faith? It is one of Goodness, or Passion, or Darkness?'

"The Holy One said, 'The faith of embodied (creatures) is of three kinds. It is (also) born of their (individual) natures. It is good, passionate, and dark. Hear now these. The faith of one, O Bharata, is conformable to his own nature. A being here is full of faith; and whatever is one's faith, one is even that. They that are of the quality of goodness worship the gods; they that are of the quality of passion (worship) the Yakshas and the Rakshasas; other people that are of the quality of darkness worship departed spirits and hosts of Bhutas. Those people who practise severe ascetic austerities not ordained by the scriptures, are given up to hypocrisy and pride, and endued with desire of attachment, and violence,--those persons possessed of no discernment, torturing the groups of organs in (their) bodies and Me also seated within (those) bodies,--should be known to be of demoniac resolves. Food which is dear to all is of three kinds. Sacrifice, penance, and gifts are likewise (of three kinds). Listen to their distinctions as follows. Those kinds of food that increase life's period, energy, strength, health, well-being, and joy, which are savoury, oleaginous, nutritive, and agreeable, are liked by God. Those kinds of food which are bitter, sour, salted, over-hot, pungent, dry, and burning, and which produce pain, grief and disease, are desired by the passionate. The food which is cold, without savour, stinking and corrupt, and which is even refuse, and filthy, is dear to men of darkness. That sacrifice is good which, being prescribed by the ordinance, is performed by persons, without any longing for the fruit (thereof) and the mind being determined (to it under the belief) that its performance is a duty. But that which is performed in expectation of fruit and even for the sake of ostentation, know that sacrifice, O chief of the sons of Bharata, to be of the quality of passion. That sacrifice which is against the ordinance, in which no food is dealt out, which is devoid of mantras (sacred verse), in which no fees are paid to the brahmanas assisting to it, and which is void of faith, is said to be of the quality of darkness. Reverence to the gods, regenerate ones, preceptors, and men of knowledge, purity, uprightness, the practices of a Brahmacharin, and abstention from injury, are said to constitute the penance of the body. The speech which causeth no agitation, which is true, which is agreeable and beneficial, and the diligent study of the Vedas, are said to be the penance of speech. Serenity of the mind, gentleness, taciturnity, self-restraint, and purity of the disposition,--these are said to be the penance of the mind. This three-fold penance performed with perfect faith, by men without desire of fruit, and with devotion, is said to be of the quality of goodness. That penance which is performed for the sake of (gaining) respect, honour, and reverence, with hypocrisy,

[paragraph continues] (and) which is unstable and transient is said to be of the quality of passion. That penance which is performed under a deluded conviction, with torture of one's self, and for the destruction of another, is said to be of the quality of darkness. That gift which is given because it ought to be given, to one who cannot return any service for it, in a proper time, and to a proper person, is said to be of the quality of goodness. That, however, which is given reluctantly, for return of services (past or expected), or even with an eye to fruit,--that gift is said to be of the quality of passion. In an unfit place and at an unfit time, the gift that is made to an unworthy object, without respect, and with contempt, is said to be of the quality of darkness. OM, TAT, SAT, this is said to be the three-fold designation of Brahma. By that (Brahma), the Brahmanas and the Vedas, and the Sacrifices, were ordained of old. Therefore, uttering the syllable OM, the sacrifices, gifts, and penances, prescribed by the ordinance, of all utterers of Brahma begin. Uttering TAT, the various rites of sacrifice, penance, and gifts, without expectation of fruit, are performed by those that are desirous of deliverance. SAT is employed to denote existence and goodness. Likewise, O son of Pritha, the word SAT is used in any auspicious act. Constancy in sacrifices, in penances and in gifts, is also called SAT, and an act, too, for the sake of That is called SAT. 1 Whatever oblation is offered (to the fire), whatever is given away, whatever penance is performed, whatever is done, without faith, is, O son of Pritha, said to be the opposite of SAT; and that is nought both here and hereafter. 2'

93:1 'That' evidently refers to sacrifice, penance, and gift, in the clause before. The commentators, however, suggest that it may, besides, refer to Brahma. I am myself not sure that it does not refer to Brahma.

93:2 'What the author wishes to lay down in these verses is that the words OM, TAT, and SAT, have each their respective uses. When used as directed here, such use cures the defects of the respective actions to which they are applied, it being understood that all three denote Brahma.

6.40.1

अर्जुन उवाच
संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन

6.40.2

श्रीभगवानुवाच
काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः

6.40.3

त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः
यज्ञदानतपःकर्म न त्याज्यमिति चापरे

6.40.4

निश्चयं शृणु मे तत्र त्यागे भरतसत्तम
त्यागो हि पुरुषव्याघ्र त्रिविधः संप्रकीर्तितः

6.40.5

यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम्

6.40.6

एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्

6.40.7

नियतस्य तु संन्यासः कर्मणो नोपपद्यते
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः

6.40.8

दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्

6.40.9

कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः

6.40.10

न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते
त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः

6.40.11

न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते

6.40.12

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्
भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्

6.40.13

पञ्चैतानि महाबाहो कारणानि निबोध मे
सांख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम्

6.40.14

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्

6.40.15

शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः

6.40.16

तत्रैवं सति कर्तारमात्मानं केवलं तु यः
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः

6.40.17

यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते
हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते

6.40.18

ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना
करणं कर्म कर्तेति त्रिविधः कर्मसंग्रहः

6.40.19

ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः
प्रोच्यते गुणसंख्याने यथावच्छृणु तान्यपि

6.40.20

सर्वभूतेषु येनैकं भावमव्ययमीक्षते
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम्

6.40.21

पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम्

6.40.22

यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम्

6.40.23

नियतं सङ्गरहितमरागद्वेषतः कृतम्
अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते

6.40.24

यत्तु कामेप्सुना कर्म साहंकारेण वा पुनः
क्रियते बहुलायासं तद्राजसमुदाहृतम्

6.40.25

अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते

6.40.26

मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते

6.40.27

रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः

6.40.28

अयुक्तः प्राकृतः स्तब्धः शठो नैकृतिकोऽलसः
विषादी दीर्घसूत्री च कर्ता तामस उच्यते

6.40.29

बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु
प्रोच्यमानमशेषेण पृथक्त्वेन धनंजय

6.40.30

प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी

6.40.31

यया धर्ममधर्मं च कार्यं चाकार्यमेव च
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी

6.40.32

अधर्मं धर्ममिति या मन्यते तमसावृता
सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी

6.40.33

धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी

6.40.34

यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी

6.40.35

यया स्वप्नं भयं शोकं विषादं मदमेव च
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी

6.40.36

सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति

6.40.37

यत्तदग्रे विषमिव परिणामेऽमृतोपमम्
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम्

6.40.38

विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्
परिणामे विषमिव तत्सुखं राजसं स्मृतम्

6.40.39

यदग्रे चानुबन्धे च सुखं मोहनमात्मनः
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्

6.40.40

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः

6.40.41

ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः

6.40.42

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम्

6.40.43

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्
दानमीश्वरभावश्च क्षत्रकर्म स्वभावजम्

6.40.44

कृषिगोरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम्

6.40.45

स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः
स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु

6.40.46

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः

6.40.47

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्

6.40.48

सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः

6.40.49

असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः
नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति

6.40.50

सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा

6.40.51

बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च

6.40.52

विविक्तसेवी लघ्वाशी यतवाक्कायमानसः
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः

6.40.53

अहंकारं बलं दर्पं कामं क्रोधं परिग्रहम्
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते

6.40.54

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्

6.40.55

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्

6.40.56

सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम्

6.40.57

चेतसा सर्वकर्माणि मयि संन्यस्य मत्परः
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव

6.40.58

मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि
अथ चेत्त्वमहंकारान्न श्रोष्यसि विनङ्क्ष्यसि

6.40.59

यदहंकारमाश्रित्य न योत्स्य इति मन्यसे
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति

6.40.60

स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोऽपि तत्

6.40.61

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया

6.40.62

तमेव शरणं गच्छ सर्वभावेन भारत
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्

6.40.63

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु

6.40.64

सर्वगुह्यतमं भूयः शृणु मे परमं वचः
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्

6.40.65

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे

6.40.66

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः

6.40.67

इदं ते नातपस्काय नाभक्ताय कदाचन
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति

6.40.68

य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः

6.40.69

न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः
भविता न च मे तस्मादन्यः प्रियतरो भुवि

6.40.70

अध्येष्यते च य इमं धर्म्यं संवादमावयोः
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः

6.40.71

श्रद्धावाननसूयश्च शृणुयादपि यो नरः
सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्

6.40.72

कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा
कच्चिदज्ञानसंमोहः प्रनष्टस्ते धनंजय

6.40.73

अर्जुन उवाच
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत
स्थितोऽस्मि गतसंदेहः करिष्ये वचनं तव

6.40.74

संजय उवाच
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः
संवादमिममश्रौषमद्भुतं रोमहर्षणम्

6.40.75

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम्
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम्

6.40.76

राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः

6.40.77

तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः
विस्मयो मे महान्राजन्हृष्यामि च पुनः पुनः

6.40.78

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम

Translation — Kisari Mohan Ganguli

"Arjuna said, 'Of renunciation, O thou of mighty arms, I desire to know the true nature, and also of abandonment, O lord of the senses distinctly, O slayer of Kesi.' 3

"The Holy One said, 'The rejection of the works with desire is known by the learned as renunciation. The abandonment of the fruit of all work, the discerning call abandonment. Some wise men say that work (itself)

should be abandoned as evil; others (say) that the works of sacrifice, gifts, and penance, should not be abandoned. As to that abandonment, listen to my decision, O best of the sons of Bharata, for abandonment, O tiger among men, hath been declared to be of three kinds. The works of sacrifice, gifts, and penance should not be abandoned. They should, indeed, be done. Sacrifice, gift, and penance, are the purifications of the wise. But even those works should be done, abandoning attachment and fruit. This, O son of Pritha, is my excellent and decided opinion. The renunciation of an act prescribed (in the scriptures) is not proper. Its abandonment (is) from delusion, (and) is (therefore,) declared to be of the quality of darkness. 1 (Regarding it) as (a source of) sorrow, when work is abandoned from (fear of) bodily pain, one making such an abandonment which is of the quality of passion never obtaineth the fruit of abandonment. (Regarding it) as one that should be done, when 2 work that is prescribed (in the scriptures) is done, O Arjuna, abandoning attachment and fruit also, that abandonment is deemed to be of the quality of goodness. Possessed of intelligence and with doubts dispelled, an abandoner that is endowed with the quality of goodness hath no aversion for an unpleasant action and no attachment to pleasant (ones). 3 Since actions cannot be absolutely abandoned by an embodied person, (therefore) he who abandons the fruit of actions is truly said to be an abandoner. Evil, good and mixed-action hath (this) three-fold fruit hereafter for those that do not abandon. But there is none whatever for the renouncer. 4 Listen from me, O thou of mighty arms, to those five causes for the completion of all actions, declared in the Sankhya treating of the annihilation of actions. 5 (They are) substratum, agent, the diverse kinds of organs, the diverse efforts severally, and with them the deities as the fifth. 6 With body, speech, or mind, whatever work, just or the reverse, a man undertakes, these five are its causes. That being so, he that, owing to an unrefined understanding, beholdeth his own self as solely the agent, he, dull in mind,

beholdeth not. He that hath no feeling of egoism, whose mind is not sullied, he, even killing all these people, killeth not, nor is fettered (by action). 1--Knowledge, the object of knowledge, and the knower, form the three-fold impulse of action. Instrument, action, and the agent, form the three-fold complement of action. 2 Knowledge, action, and agent, are declared in the enumeration of qualities to be three-fold, according to the difference of qualities. Listen to those also duly. 3 That by which One Eternal Essence is viewed in all things, undivided in the divided, know that to be knowledge having the quality of goodness. That knowledge which discerneth all things as diverse essences of different kinds in consequence of their separateness, know that that knowledge hath the quality of passion. But that which is attached to (each) single object as if it were the whole, which is without reason, without truth, and mean, that knowledge hath been said to be of the quality of darkness. The action which is prescribed (by the scriptures), (done) without attachment, performed without desires and aversion, by one who longeth not for (its) fruit, is said to be of the quality of goodness. But that action which is done by one seeking objects of desire, or by one filled with egoism, and which is attended with great trouble, is said to be of the quality of passion. That action which is undertaken from delusion, without regard to consequences, loss, injury (to others), and (one's own) power also, is said to be of the quality of passion. The agent who is free from attachment, who never speaketh of himself, who is endued with constancy and energy, and is unmoved by success and defeat, is said to be of the quality of goodness. The agent who is full of affections, who wisheth for the fruit of actions, who is covetous, endued with cruelty, and impure, and who feeleth joy and sorrow, is declared to be of the quality of passion. 4 The agent who is void of application, without discernment, obstinate, deceitful, malicious, slothful, desponding, and procrastinating, is said to be of the quality of darkness. 5 Hear now, O Dhananjaya, the three-fold division of intellect and constancy, according to their qualities, which I am about to declare exhaustively and distinctly. The intellect which knoweth action and inaction, what ought to be done and what ought not to be done, fear and fearlessness, bondage and deliverance, is, O son of Pritha, of the quality of goodness. The intellect by which one imperfectly discerneth right and wrong, that which ought to be done and that which ought not to be done, is, O son of Pritha, of the quality of passion. That intellect which, shrouded by darkness, regardeth wrong to be right, and all things as reversed,

is, O son of Pritha, of the quality of darkness. That unswerving constancy by which one controls the functions of the mind, the life-breaths, and the senses, through devotion, that constancy, is, O son of Pritha, of the quality of goodness. 1 But that constancy, O Arjuna, by which one holds to religion, desire, and profit, through attachment, desiring fruit, that constancy, O son of Pritha, is of the quality of passion. That through which an undiscerning person abandons not sleep, fear, sorrow, despondency, and folly, that constancy is deemed to be of the quality of darkness. Hear now from me, O bull of Bharata's race, of the three kinds of happiness. That in which one findeth pleasure from repetition (of enjoyment), which bringeth an end to pain, which is like poison first but resembleth nectar in the end, that happiness born of the serenity produced by a knowledge of self, is said to be of the quality of goodness. 2 That which is from the contact of the senses with their objects which resembleth nectar first but is like poison in the end, that happiness is held to be of the quality of passion. That happiness which in the beginning and its consequences deludeth the soul, and springeth from sleep, indolence, and stupidity, that is described to be of the quality of darkness. There is not, either on earth or heaven among the gods, the entity that is free from these three qualities born of nature. The duties of Brahmanas, Kshatriyas, and Vaisyas, and of Sudras also, O chastiser of foes, are distinguished by (these three) qualities born of nature. Tranquillity, self-restraint, ascetic austerities, purity, forgiveness, rectitude, knowledge, experience, and belief (in an existence hereafter),--these are the duties of Brahmanas, born of (their proper) nature. Bravery, energy, firmness, skill, not flying away from battle, liberality, the bearing of a ruler,--these are the duties of Kshatriyas, born of (their proper) nature. Agriculture, tending of cattle, and trade, are the natural duties of Vaisyas. Of Sudras also, the natural duty consists in servitude. Every man, engaged in his own duties, attains to perfection. Hear now how one obtains perfection by application to his duties. Him from whom are the movements of all beings, Him by whom all this is pervaded, worshipping him by (the performance of) one's own duty, one obtaineth perfection. Better is one's own duty though performed faultily than another's duty well-performed. Performing the duty prescribed by (one's own) nature, one incurreth no sin. One must not abandon, O son of Kunti, one's natural duty though tainted with evil, for all actions are enveloped by evil like fire by smoke. He whose mind is unattached everywhere, who hath subdued his self, and whose desire hath departed, obtaineth, through renunciation, the supreme perfection of freedom from work. Learn from me, only in brief, O son of Kunti, how one, having obtained (this kind of) perfection, attaineth to Brahma which is the supreme end of knowledge. Endued with

a pure mind, and restraining his self by constancy, renouncing sound and other objects of sense, and casting off affection and aversion, he who resideth in a lonely place, eateth little, and restraineth speech, body, and mind, who is ever intent on meditation and abstraction, who hath recourse to indifference, who, abandoning egoism, violence, pride, lust, wrath, and (all) surroundings, hath been freed from selfishness and is tranquil (in mind), becometh fit for assimilation with Brahma. Becoming one with Brahma, tranquil in spirit, (such a) one grieveth not, desireth not; alike to all beings, he obtaineth the highest devotion to Me. By (that) devotion he truly understandeth Me. What I am, and who I am; then understanding Me truly, he entereth into Me forthwith. Even performing all actions at all times having refuge in Me, he obtaineth, through my favour, the seat that is eternal and imperishable. Dedicating in thy heart all actions to Me, being devoted to Me, resorting to mental abstraction, fix thy thoughts constantly on Me. Fixing thy thoughts on Me, thou wilt surmount all difficulties through my grace. But if from self-conceit thou wilt not listen, thou wilt (then) utterly perish. If, having recourse to self-conceit, thou thinkest--I will not fight,--that resolution of thine would be vain, (for) Nature will constrain thee. That which, from delusion, thou dost not wish to do, thou wilt do involuntarily, bound by thy own duty springing from (thy own) nature. The Lord, O Arjuna, dwelleth in the region of the heart of beings, turning all beings as if mounted on a machine, by his illusive power. Seek shelter with Him in every way, O Bharata. Through his grace thou wilt obtain supreme tranquillity, the eternal seat. Thus hath been declared to thee by Me the knowledge that is more mysterious than any (other) matter. Reflecting on it fully, act as thou likest. Once more, listen to my supernal words, the most mysterious of all. Exceedingly dear art thou to Me, therefore, I will declare what is for thy benefit. Set thy heart on Me, become My devotee, sacrifice to Me, bow down to Me. Then shalt thou come to Me. I declare to thee truly, (for) thou art dear to Me. Forsaking all (religious) duties, come to Me as thy sole refuge. I will deliver thee from all sins. Do not grieve. This is not to be ever declared by thee to one who practiseth no austerities, to one who is not a devotee, to one who never waiteth on a preceptor, nor yet to one who calumniateth Me. He who shall inculcate this supreme mystery to those that are devoted to Me, offering Me the highest devotion, will come to Me, freed from (all his) doubts. 1 Amongst men there is none who can do Me a dearer service than he, nor shall any other on earth be dearer to Me than he. And he who will study this holy converse between us, by him will have been offered to Me the sacrifice of knowledge. Such is my opinion. Even the man who, with faith and without cavil, will hear it (read), even he freed (from re-birth), will obtain of the blessed regions of

those that perform pious acts. Hath this, O son of Pritha, been heard by thee with mind undirected to any other objects? Hath thy delusion, (caused) by ignorance, been destroyed, O Dhananjaya?'

"Arjuna said, 'My delusion hath been destroyed, and the recollection (of what I am) hath been gained by me, O Undeteriorating one, through thy favour. I am now firm. My doubts have been dispelled. I will do thy bidding.'"

Sanjaya continued, "Thus I heard this converse between Vasudeva and the high-souled son of Pritha, (that is) wonderful and causeth the hair to stand on end. Through Vyasa's favour heard I this supreme mystery, this (doctrine of) Yoga, from Krishna himself, the Lord of Yoga, who declared it in person. O King recollecting and (again) recollecting this wonderful (and) holy converse of Kesava and Arjuna, I rejoice over and over again. Recollecting again and again that wonderful form also of Hari, great is my amazement, O king, and I rejoice ever more. Thither where Krishna, the Lord of Yoga (is), thither where the great bowman (Partha) is, thither, in my opinion, are prosperity, and victory, and greatness, and eternal justice 1'"

End of the Bhagavad Gita

93:3 Sanyasa I render Renunciation. K. T. Telang does the same. Mr. Davies renders it "abstention." So 'Tyaga' I render "abandonment." Mr. Davies renders it "renunciation." What the two words, however, mean is explained fully in the verses that follow.

94:1 Both Sankara and Sreedhara explain the second line consisting of two propositions, the connecting verb bhavet being understood.

94:2 I have used "when" for "whatever" to make the sentence grammatical.

94:3 Davies, giving the sense correctly, does not follow the true order of the subject and the predicate. Following Lassen, he renders kusala and akusala as "prosperous" and "unprosperous;" for medhabi K. T. Telang has rendered "talented" which has not the sanction of good usage.

94:4 That is, as Sreedhara explains, one who hath renounced the fruit of actions.

94:5 Kritante Sankara takes it as an adjective of Sankhye and thinks that the reference is to the Vedanta. Sreedhara also seems to be of the same opinion.

94:6 The substratum is the body. The agent is the person that thinks himself to be the actor. The organs are those of perception etc. The efforts are the actions of the vital winds--Prana, etc. The deities are those that preside over the eye and the other senses. The deities have no place in Kapila's system. Hence, if it is not the Vedanta, some system materially based upon Kapila's and recognising the interference of the deities, seems to be indicated. Atra is explained by Sreedhara as equivalent to "among" or "with these." I think, however, it means, "are here", i.e., are enumerated here, or, in this connection.

95:1 Hath no feeling of egoism, i.e., doth not regard himself as the doer, Sullied, i.e., by the taint of desire of fruit.

95:2 Mr. Davies, I think, is right in rendering Samgrahas as "complement." K. T. Telang renders it as equivalent to "in brief."

95:3 In the enunciation of qualities i.e., in the Sankhya system.

95:4 Full of affections, i.e., for children, etc., as Sreedhara.

95:5 Prakrita which I have rendered "without discernment" following Sreedhara, may be, as Mr. Davies renders it, but "malicious."

96:1 Mr. Davies makes "unswerving" an adjective of 'devotion.' This is wrong, for Avyabhicharinya (unswerving) is a feminine instrumental, and must qualify Dhritya.

96:2 Atma-budhi-prasadajam. K. T. Telang, following an alternative explanation offered by Sankara, renders it "clear knowledge of the self." Mr. Davies renders the "serenity of one's own mind." I follow Sreedhara.

97:1 Asamsayas is the reading that occurs in every text, and not Asamsayam. Mr. Davies, therefore, is incorrect in rendering it "doubtless" and making it an adverb qualifying "come to me."

6.41.1

संजय उवाच
ततो धनंजयं दृष्ट्वा बाणगाण्डीवधारिणम्
पुनरेव महानादं व्यसृजन्त महारथाः

6.41.2

पाण्डवाः सोमकाश्चैव ये चैषामनुयायिनः
दध्मुश्च मुदिताः शङ्खान्वीराः सागरसंभवान्

6.41.3

ततो भेर्यश्च पेश्यश्च क्रकचा गोविषाणिकाः
सहसैवाभ्यहन्यन्त ततः शब्दो महानभूत्

6.41.4

अथ देवाः सगन्धर्वाः पितरश्च जनेश्वर
सिद्धचारणसंघाश्च समीयुस्ते दिदृक्षया

6.41.5

ऋषयश्च महाभागाः पुरस्कृत्य शतक्रतुम्
समीयुस्तत्र सहिता द्रष्टुं तद्वैशसं महत्

6.41.6

ततो युधिष्ठिरो दृष्ट्वा युद्धाय सुसमुद्यते
ते सेने सागरप्रख्ये मुहुः प्रचलिते नृप

6.41.7

विमुच्य कवचं वीरो निक्षिप्य च वरायुधम्
अवरुह्य रथात्तूर्णं पद्भ्यामेव कृताञ्जलिः

6.41.8

पितामहमभिप्रेक्ष्य धर्मराजो युधिष्ठिरः
वाग्यतः प्रययौ येन प्राङ्मुखो रिपुवाहिनीम्

6.41.9

तं प्रयान्तमभिप्रेक्ष्य कुन्तीपुत्रो धनंजयः
अवतीर्य रथात्तूर्णं भ्रातृभिः सहितोऽन्वयात्

6.41.10

वासुदेवश्च भगवान्पृष्ठतोऽनुजगाम ह
यथामुख्याश्च राजानस्तमन्वाजग्मुरुत्सुकाः

6.41.11

अर्जुन उवाच
किं ते व्यवसितं राजन्यदस्मानपहाय वै
पद्भ्यामेव प्रयातोऽसि प्राङ्मुखो रिपुवाहिनीम्

6.41.12

भीमसेन उवाच
क्व गमिष्यसि राजेन्द्र निक्षिप्तकवचायुधः
दंशितेष्वरिसैन्येषु भ्रातॄनुत्सृज्य पार्थिव

6.41.13

नकुल उवाच
एवंगते त्वयि ज्येष्ठे मम भ्रातरि भारत
भीर्मे दुनोति हृदयं ब्रूहि गन्ता भवान्क्व नु

6.41.14

सहदेव उवाच
अस्मिन्रणसमूहे वै वर्तमाने महाभये
योद्धव्ये क्व नु गन्तासि शत्रूनभिमुखो नृप

6.41.15

संजय उवाच
एवमाभाष्यमाणोऽपि भ्रातृभिः कुरुनन्दन
नोवाच वाग्यतः किंचिद्गच्छत्येव युधिष्ठिरः

6.41.16

तानुवाच महाप्राज्ञो वासुदेवो महामनाः
अभिप्रायोऽस्य विज्ञातो मयेति प्रहसन्निव

6.41.17

एष भीष्मं तथा द्रोणं गौतमं शल्यमेव च
अनुमान्य गुरून्सर्वान्योत्स्यते पार्थिवोऽरिभिः

6.41.18

श्रूयते हि पुराकल्पे गुरूनननुमान्य यः
युध्यते स भवेद्व्यक्तमपध्यातो महत्तरैः

6.41.19

अनुमान्य यथाशास्त्रं यस्तु युध्येन्महत्तरैः
ध्रुवस्तस्य जयो युद्धे भवेदिति मतिर्मम

6.41.20

एवं ब्रुवति कृष्णे तु धार्तराष्ट्रचमूं प्रति
हाहाकारो महानासीन्निःशब्दास्त्वपरेऽभवन्

6.41.21

दृष्ट्वा युधिष्ठिरं दूराद्धार्तराष्ट्रस्य सैनिकाः
मिथः संकथयां चक्रुर्नेशोऽस्ति कुलपांसनः

6.41.22

व्यक्तं भीत इवाभ्येति राजासौ भीष्ममन्तिकात्
युधिष्ठिरः ससोदर्यः शरणार्थं प्रयाचकः

6.41.23

धनंजये कथं नाथे पाण्डवे च वृकोदरे
नकुले सहदेवे च भीतोऽभ्येति च पाण्डवः

6.41.24

न नूनं क्षत्रियकुले जातः संप्रथिते भुवि
यथास्य हृदयं भीतमल्पसत्त्वस्य संयुगे

6.41.25

ततस्ते क्षत्रियाः सर्वे प्रशंसन्ति स्म कौरवान्
हृष्टाः सुमनसो भूत्वा चैलानि दुधुवुः पृथक्

6.41.26

व्यनिन्दन्त ततः सर्वे योधास्तत्र विशां पते
युधिष्ठिरं ससोदर्यं सहितं केशवेन ह

6.41.27

ततस्तत्कौरवं सैन्यं धिक्कृत्वा तु युधिष्ठिरम्
निःशब्दमभवत्तूर्णं पुनरेव विशां पते

6.41.28

किं नु वक्ष्यति राजासौ किं भीष्मः प्रतिवक्ष्यति
किं भीमः समरश्लाघी किं नु कृष्णार्जुनाविति

6.41.29

विवक्षितं किमस्येति संशयः सुमहानभूत्
उभयोः सेनयो राजन्युधिष्ठिरकृते तदा

6.41.30

स विगाह्य चमूं शत्रोः शरशक्तिसमाकुलाम्
भीष्ममेवाभ्ययात्तूर्णं भ्रातृभिः परिवारितः

6.41.31

तमुवाच ततः पादौ कराभ्यां पीड्य पाण्डवः
भीष्मं शांतनवं राजा युद्धाय समुपस्थितम्

6.41.32

युधिष्ठिर उवाच
आमन्त्रये त्वां दुर्धर्ष योत्स्ये तात त्वया सह
अनुजानीहि मां तात आशिषश्च प्रयोजय

6.41.33

भीष्म उवाच
यद्येवं नाभिगच्छेथा युधि मां पृथिवीपते
शपेयं त्वां महाराज पराभावाय भारत

6.41.34

प्रीतोऽस्मि पुत्र युध्यस्व जयमाप्नुहि पाण्डव
यत्तेऽभिलषितं चान्यत्तदवाप्नुहि संयुगे

6.41.35

व्रियतां च वरः पार्थ किमस्मत्तोऽभिकाङ्क्षसि
एवं गते महाराज न तवास्ति पराजयः

6.41.36

अर्थस्य पुरुषो दासो दासस्त्वर्थो न कस्यचित्
इति सत्यं महाराज बद्धोऽस्म्यर्थेन कौरवैः

6.41.37

अतस्त्वां क्लीबवद्वाक्यं ब्रवीमि कुरुनन्दन
हृतोऽस्म्यर्थेन कौरव्य युद्धादन्यत्किमिच्छसि

6.41.38

युधिष्ठिर उवाच
मन्त्रयस्व महाप्राज्ञ हितैषी मम नित्यशः
युध्यस्व कौरवस्यार्थे ममैष सततं वरः

6.41.39

भीष्म उवाच
राजन्किमत्र साह्यं ते करोमि कुरुनन्दन
कामं योत्स्ये परस्यार्थे ब्रूहि यत्ते विवक्षितम्

6.41.40

युधिष्ठिर उवाच
कथं जयेयं संग्रामे भवन्तमपराजितम्
एतन्मे मन्त्रय हितं यदि श्रेयः प्रपश्यसि

6.41.41

भीष्म उवाच
न तं पश्यामि कौन्तेय यो मां युध्यन्तमाहवे
विजयेत पुमान्कश्चिदपि साक्षाच्छतक्रतुः

6.41.42

युधिष्ठिर उवाच
हन्त पृच्छामि तस्मात्त्वां पितामह नमोऽस्तु ते
जयोपायं ब्रवीहि त्वमात्मनः समरे परैः

6.41.43

भीष्म उवाच
न शत्रुं तात पश्यामि समरे यो जयेत माम्
न तावन्मृत्युकालो मे पुनरागमनं कुरु

6.41.44

संजय उवाच
ततो युधिष्ठिरो वाक्यं भीष्मस्य कुरुनन्दन
शिरसा प्रतिजग्राह भूयस्तमभिवाद्य च

6.41.45

प्रायात्पुनर्महाबाहुराचार्यस्य रथं प्रति
पश्यतां सर्वसैन्यानां मध्येन भ्रातृभिः सह

6.41.46

स द्रोणमभिवाद्याथ कृत्वा चैव प्रदक्षिणम्
उवाच वाचा दुर्धर्षमात्मनिःश्रेयसं वचः

6.41.47

आमन्त्रये त्वां भगवन्योत्स्ये विगतकल्मषः
जयेयं च रिपून्सर्वाननुज्ञातस्त्वया द्विज

6.41.48

द्रोण उवाच
यदि मां नाभिगच्छेथा युद्धाय कृतनिश्चयः
शपेयं त्वां महाराज पराभावाय सर्वशः

6.41.49

तद्युधिष्ठिर तुष्टोऽस्मि पूजितश्च त्वयानघ
अनुजानामि युध्यस्व विजयं समवाप्नुहि

6.41.50

करवाणि च ते कामं ब्रूहि यत्तेऽभिकाङ्क्षितम्
एवं गते महाराज युद्धादन्यत्किमिच्छसि

6.41.51

अर्थस्य पुरुषो दासो दासस्त्वर्थो न कस्यचित्
इति सत्यं महाराज बद्धोऽस्म्यर्थेन कौरवैः

6.41.52

अतस्त्वां क्लीबवद्ब्रूमो युद्धादन्यत्किमिच्छसि
योत्स्यामि कौरवस्यार्थे तवाशास्यो जयो मया

6.41.53

युधिष्ठिर उवाच
जयमाशास्स्व मे ब्रह्मन्मन्त्रयस्व च मद्धितम्
युध्यस्व कौरवस्यार्थे वर एष वृतो मया

6.41.54

द्रोण उवाच
ध्रुवस्ते विजयो राजन्यस्य मन्त्री हरिस्तव
अहं च त्वाभिजानामि रणे शत्रून्विजेष्यसि

6.41.55

यतो धर्मस्ततः कृष्णो यतः कृष्णस्ततो जयः
युध्यस्व गच्छ कौन्तेय पृच्छ मां किं ब्रवीमि ते

6.41.56

युधिष्ठिर उवाच
पृच्छामि त्वां द्विजश्रेष्ठ शृणु मे यद्विवक्षितम्
कथं जयेयं संग्रामे भवन्तमपराजितम्

6.41.57

द्रोण उवाच
न तेऽस्ति विजयस्तावद्यावद्युध्याम्यहं रणे
ममाशु निधने राजन्यतस्व सह सोदरैः

6.41.58

युधिष्ठिर उवाच
हन्त तस्मान्महाबाहो वधोपायं वदात्मनः
आचार्य प्रणिपत्यैष पृच्छामि त्वां नमोऽस्तु ते

6.41.59

द्रोण उवाच
न शत्रुं तात पश्यामि यो मां हन्याद्रणे स्थितम्
युध्यमानं सुसंरब्धं शरवर्षौघवर्षिणम्

6.41.60

ऋते प्रायगतं राजन्न्यस्तशस्त्रमचेतनम्
हन्यान्मां युधि योधानां सत्यमेतद्ब्रवीमि ते

6.41.61

शस्त्रं चाहं रणे जह्यां श्रुत्वा सुमहदप्रियम्
श्रद्धेयवाक्यात्पुरुषादेतत्सत्यं ब्रवीमि ते

6.41.62

संजय उवाच
एतच्छ्रुत्वा महाराज भारद्वाजस्य धीमतः
अनुमान्य तमाचार्यं प्रायाच्छारद्वतं प्रति

6.41.63

सोऽभिवाद्य कृपं राजा कृत्वा चापि प्रदक्षिणम्
उवाच दुर्धर्षतमं वाक्यं वाक्यविशारदः

6.41.64

अनुमानये त्वां योत्स्यामि गुरो विगतकल्मषः
जयेयं च रिपून्सर्वाननुज्ञातस्त्वयानघ

6.41.65

कृप उवाच
यदि मां नाभिगच्छेथा युद्धाय कृतनिश्चयः
शपेयं त्वां महाराज पराभावाय सर्वशः

6.41.66

अर्थस्य पुरुषो दासो दासस्त्वर्थो न कस्यचित्
इति सत्यं महाराज बद्धोऽस्म्यर्थेन कौरवैः

6.41.67

तेषामर्थे महाराज योद्धव्यमिति मे मतिः
अतस्त्वां क्लीबवद्ब्रूमि युद्धादन्यत्किमिच्छसि

6.41.68

युधिष्ठिर उवाच
हन्त पृच्छामि ते तस्मादाचार्य शृणु मे वचः

6.41.69

संजय उवाच
इत्युक्त्वा व्यथितो राजा नोवाच गतचेतनः
तं गौतमः प्रत्युवाच विज्ञायास्य विवक्षितम्
अवध्योऽहं महीपाल युध्यस्व जयमाप्नुहि

6.41.70

प्रीतस्त्वभिगमेनाहं जयं तव नराधिप
आशासिष्ये सदोत्थाय सत्यमेतद्ब्रवीमि ते

6.41.71

एतच्छ्रुत्वा महाराज गौतमस्य वचस्तदा
अनुमान्य कृपं राजा प्रययौ येन मद्रराट्

6.41.72

स शल्यमभिवाद्याथ कृत्वा चाभिप्रदक्षिणम्
उवाच राजा दुर्धर्षमात्मनिःश्रेयसं वचः

6.41.73

अनुमानये त्वां योत्स्यामि गुरो विगतकल्मषः
जयेयं च महाराज अनुज्ञातस्त्वया रिपून्

6.41.74

शल्य उवाच
यदि मां नाभिगच्छेथा युद्धाय कृतनिश्चयः
शपेयं त्वां महाराज पराभावाय वै रणे

6.41.75

तुष्टोऽस्मि पूजितश्चास्मि यत्काङ्क्षसि तदस्तु ते
अनुजानामि चैव त्वां युध्यस्व जयमाप्नुहि

6.41.76

ब्रूहि चैव परं वीर केनार्थः किं ददामि ते
एवं गते महाराज युद्धादन्यत्किमिच्छसि

6.41.77

अर्थस्य पुरुषो दासो दासस्त्वर्थो न कस्यचित्
इति सत्यं महाराज बद्धोऽस्म्यर्थेन कौरवैः

6.41.78

करिष्यामि हि ते कामं भागिनेय यथेप्सितम्
ब्रवीम्यतः क्लीबवत्त्वां युद्धादन्यत्किमिच्छसि

6.41.79

युधिष्ठिर उवाच
मन्त्रयस्व महाराज नित्यं मद्धितमुत्तमम्
कामं युध्य परस्यार्थे वरमेतद्वृणोम्यहम्

6.41.80

शल्य उवाच
ब्रूहि किमत्र साह्यं ते करोमि नृपसत्तम
कामं योत्स्ये परस्यार्थे वृतोऽस्म्यर्थेन कौरवैः

6.41.81

युधिष्ठिर उवाच
स एव मे वरः सत्य उद्योगे यस्त्वया कृतः
सूतपुत्रस्य संग्रामे कार्यस्तेजोवधस्त्वया

6.41.82

शल्य उवाच
संपत्स्यत्येष ते कामः कुन्तीपुत्र यथेप्सितः
गच्छ युध्यस्व विस्रब्धं प्रतिजाने जयं तव

6.41.83

संजय उवाच
अनुमान्याथ कौन्तेयो मातुलं मद्रकेश्वरम्
निर्जगाम महासैन्याद्भ्रातृभिः परिवारितः

6.41.84

वासुदेवस्तु राधेयमाहवेऽभिजगाम वै
तत एनमुवाचेदं पाण्डवार्थे गदाग्रजः

6.41.85

श्रुतं मे कर्ण भीष्मस्य द्वेषात्किल न योत्स्यसि
अस्मान्वरय राधेय यावद्भीष्मो न हन्यते

6.41.86

हते तु भीष्मे राधेय पुनरेष्यसि संयुगे
धार्तराष्ट्रस्य साहाय्यं यदि पश्यसि चेत्समम्

6.41.87

कर्ण उवाच
न विप्रियं करिष्यामि धार्तराष्ट्रस्य केशव
त्यक्तप्राणं हि मां विद्धि दुर्योधनहितैषिणम्

6.41.88

संजय उवाच
तच्छ्रुत्वा वचनं कृष्णः संन्यवर्तत भारत
युधिष्ठिरपुरोगैश्च पाण्डवैः सह संगतः

6.41.89

अथ सैन्यस्य मध्ये तु प्राक्रोशत्पाण्डवाग्रजः
योऽस्मान्वृणोति तदहं वरये साह्यकारणात्

6.41.90

अथ तान्समभिप्रेक्ष्य युयुत्सुरिदमब्रवीत्
प्रीतात्मा धर्मराजानं कुन्तीपुत्रं युधिष्ठिरम्

6.41.91

अहं योत्स्यामि मिषतः संयुगे धार्तराष्ट्रजान्
युष्मदर्थे महाराज यदि मां वृणुषेऽनघ

6.41.92

युधिष्ठिर उवाच
एह्येहि सर्वे योत्स्यामस्तव भ्रातॄनपण्डितान्
युयुत्सो वासुदेवश्च वयं च ब्रूम सर्वशः

6.41.93

वृणोमि त्वां महाबाहो युध्यस्व मम कारणात्
त्वयि पिण्डश्च तन्तुश्च धृतराष्ट्रस्य दृश्यते

6.41.94

भजस्वास्मान्राजपुत्र भजमानान्महाद्युते
न भविष्यति दुर्बुद्धिर्धार्तराष्ट्रोऽत्यमर्षणः

6.41.95

संजय उवाच
ततो युयुत्सुः कौरव्यः परित्यज्य सुतांस्तव
जगाम पाण्डुपुत्राणां सेनां विश्राव्य दुन्दुभिम्

6.41.96

ततो युधिष्ठिरो राजा संप्रहृष्टः सहानुजैः
जग्राह कवचं भूयो दीप्तिमत्कनकोज्ज्वलम्

6.41.97

प्रत्यपद्यन्त ते सर्वे रथान्स्वान्पुरुषर्षभाः
ततो व्यूहं यथापूर्वं प्रत्यव्यूहन्त ते पुनः

6.41.98

अवादयन्दुन्दुभींश्च शतशश्चैव पुष्करान्
सिंहनादांश्च विविधान्विनेदुः पुरुषर्षभाः

6.41.99

रथस्थान्पुरुषव्याघ्रान्पाण्डवान्प्रेक्ष्य पार्थिवाः
धृष्टद्युम्नादयः सर्वे पुनर्जहृषिरे मुदा

6.41.100

गौरवं पाण्डुपुत्राणां मान्यान्मानयतां च तान्
दृष्ट्वा महीक्षितस्तत्र पूजयां चक्रिरे भृशम्

6.41.101

सौहृदं च कृपां चैव प्राप्तकालं महात्मनाम्
दयां च ज्ञातिषु परां कथयां चक्रिरे नृपाः

6.41.102

साधु साध्विति सर्वत्र निश्चेरुः स्तुतिसंहिताः
वाचः पुण्याः कीर्तिमतां मनोहृदयहर्षिणीः

6.41.103

म्लेच्छाश्चार्याश्च ये तत्र ददृशुः शुश्रुवुस्तदा
वृत्तं तत्पाण्डुपुत्राणां रुरुदुस्ते सगद्गदाः

6.41.104

ततो जघ्नुर्महाभेरीः शतशश्चैव पुष्करान्
शङ्खांश्च गोक्षीरनिभान्दध्मुर्हृष्टा मनस्विनः

Translation — Kisari Mohan Ganguli

Sanjaya said,--"Beholding Dhananjaya then to take up once again (his) arrows and Gandiva, the mighty car-warriors (of the Pandava party) uttered a tremendous shout. And those heroes, viz., the Pandavas and the Somakas, and those who followed them, filled with joy, blew their sea-born conches. And drums, and Pesis, and Karkachas, and cow-horns were beaten and blown together, and the uproar made was very loud. And then, O ruler of men, there came the gods, with Gandharvas and the Pitris, and the hosts of Siddhas and Charanas, from desire of witnessing (the sight). And Rishis highly blessed came there in a body with him (Indra) of a hundred sacrifices at their head, for beholding that great slaughter. Then, O king, beholding the two armies, that looked like two oceans, ready for the encounter and continuously moving, the heroic king Yudhishthira, the Just, putting off his coat of mail and casting aside his excellent weapon and quickly descending from his car, with joined hands, proceeded on foot, eyeing the grandsire, with restrained speech, facing the east, towards the direction where the hostile host was (standing). 2 And

seeing him proceed (thus), Dhananjaya, the son of Kunti, speedily alighting from his car, followed him, accompanied by his (other) brothers. And the Lord Vasudeva also followed him behind. And the principal kings too (of his army), filled with anxiety, followed in the same path.

"Arjuna said, 'What is this act of thine, O king, that abandoning thy brothers, thou proceedest on foot, face eastwards, to the hostile host?'

"Bhimasena said, 'Where wilt thou go, O king of kings, having cast off thy coat of mail and weapons, towards the warriors of the foe cased in mail, and leaving thy brothers, O ruler of earth?'

"Nakula said, 'Thou art my eldest brother, O Bharata, (beholding) thee proceeding in this way, fear troubleth my bosom. Tell (us), whither wilt thou go?'

"Sahadeva said, 'When these hostile divisions, terrible and numerous, are here with whom we are to fight, whither dost thou go, O king, in the direction of our foes?'

Sanjaya continued, "Though thus addressed by his brothers, O son of Kuru's race, Yudhishthira of restrained speech said nothing but continued to proceed. Unto them (then), the high-souled Vasudeva of great wisdom smilingly said,--His object is known to me. Having paid his respects to all his superiors (such as) Bhishma, Drona, and Kripa, and Salya also, he will fight the foe. It is heard in histories of olden times that he who, having paid his respects according to the ordinance unto his preceptors, revered in years and his kinsmen, fighteth with those that are his superiors, is sure to obtain victory in battle. Even that is my opinion.--When Krishna was saying this, among the ranks of Dhritarashtra's son, a loud uproar of Alas, and Oh arose, but the other (army) remained perfectly still. Beholding Yudhishthira, the heroic warriors of Dhritarashtra's Son conversed with one another saying,--'This one is an infamous wretch of his race. It is plain that this king is coming in terror towards Bhishma's side. Yudhishthira, with his brothers, hath become a seeker after (Bhishma's) shelter. When Dhananjaya, however, is (his) protector, and Pandu's son Vrikodara, and Nakula, and Sahadeva also, why doth the (eldest) son of Pandu come (hither) in fear? Though celebrated in the world, this one, however, could never have been born in the Kshatriya order, since he is weak and his bosom is filled with fear (at the prospect) of battle.' Then those warriors all praised the Kauravas. And all of them, becoming rejoiced, with cheerful hearts waved their garments. And, O monarch, all the warriors there (then) censured Yudhishthira with all his brothers and along with Kesava too. Then the Kaurava army, having said Fie to Yudhishthira, soon again, O monarch, became perfectly still,--What will this king say? What will Bhishma say in reply? What will Bhima boastful of his powers in battle, (say), and what Krishna and Arjuna? What, indeed, hath (Yudhishthira) to say?--Great was the curiosity then, O king, of both the armies in respect of Yudhishthira. The king (meanwhile), penetrating the hostile array bristling with arrows and darts, proceeded quickly towards Bhishma, surrounded by his brothers. Seizing his feet with his two

hands, the royal son of Pandu then said unto Santanu's son Bhishma who was there ready for battle, (these words).

"Yudhishthira said, 'I salute thee, O invincible one. With thee we will do battle. Grant (us) thy permission in that matter. Give (us) also (thy) blessing."

"Bhishma said, 'If, O lord of the earth, thou hadst not, in this battle come to me thus, I would have, O great king, cursed thee, O Bharata, for bringing about thy defeat. I am gratified (with thee), O son. Do battle, and obtain victory, O son of Pandu, What else may be desired by thee, obtain thou in battle. Solicit also the boon, O son of Pritha, which thou desirest to have from us. If it happens so, O great king, then defeat will not be thine. A man is the slave of wealth, but wealth is no one's slave. This is very true, O king. I have been bound by the Kauravas with (their) wealth. It is for this, O son of Kuru's race, that like a eunuch I am uttering these words, viz.,--Bound I am by the Kauravas with wealth. Battle excepted, what dost thou desire? 1'

"Yudhishthira said, 'O thou of great wisdom, do thou, desirous of my welfare, from day to day, consult my interests. Do battle, however for the sake of the Kauravas. Even this is always my prayer (to thee).'

"Bhishma said, 'O king, O son of Kuru's race, what aid can I render thee in this? I shall, of course, fight for (thy) foes. Tell me what thou hast to say.'

"Yudhishthira said, 'Therefore, O Sire, I ask thee, I bow to thee, O grandsire, how shall we, in battle, vanquish thee that art invincible? Tell me this that is for my benefit, if indeed, thou seest any good in it."

"Bhishma said, 'I do not, O son of Kunti, see the person who, even if he were the chief of the celestials himself, can defeat me in battle when I fight.'

"Yudhishthira said, 'My salutations to thee, O grandsire. Therefore, do I ask thee (this). Tell us how thy own death may be compassed by foes in battle.'

"Bhishma said, 'I do not see the person, O sire, who can vanquish me in battle. The time also of my death is not yet come to me once again."

Sanjaya continued,--"Then, O son of Kuru's race, Yudhishthira, once more saluting him, accepted Bhishma's words with a bend of his head. And that mighty-armed one then proceeded towards the car of the preceptor ( Drona) through the midst of all the soldiers who were eyeing him, accompanied by his brothers. Then saluting Drona and walking round him, the king spoke to that invincible warrior words that were for his own benefit. 2

"Yudhishthira said, 'I ask thee, O invincible one, how I may fight without incurring sin, and how, with thy permission, O regenerate one, I may vanquish all my foes? 1

"Drona said, 'If, having resolved to fight, thou hadst not come to me (thus), I would have cursed thee. O king, for thy complete overthrow. I am, however, gratified, O Yudhishthira, and honoured by thee, O sinless one. I permit thee, fight and obtain victory. I will also fulfil thy wish. Say what thou hast to say. Under these circumstances, battle excepted, what dost thou wish? A man is the slave of wealth, but wealth is not one's slave. This is quite true, O king! Bound I have been with (their) wealth by the Kauravas! It is for this that like a eunuch I shall fight for the sake of the Kauravas. It is for this that like a eunuch I am uttering these words--Battle excepted, what dost thou wish? I shall fight for the sake of the Kauravas, but will pray for thy victory.' 2

"Yudhishthira said, 'Pray for my victory, O regenerate one, and counsel what is for my good. Fight, however, for the Kauravas. This is the boon solicited by me.'

"Drona said, 'Victory, O king, is certain for thee that hast Hari for thy counsellor. I (also) grant thee that thou wilt vanquish thy foes in battle. Thither where righteousness is, thither is Krishna, and thither where Krishna is, thither is victory. Go, fight, O son of Kunti! Ask me, what shall I say unto thee?'

"Yudhishthira said, 'I ask thee, O foremost of regenerate ones, listen to what I have to say. How shall we in battle vanquish thee that art invincible?'

"Drona said, 'As long as I will fight, so long victory can never be thine. (Therefore) O king, seek with thy brothers, for my speedy slaughter.'

"Yudhishthira said, 'Alas, for this, O thou of mighty arms, tell (us) the means of thy death. O preceptor, prostrating myself I ask thee this. (My) salutations to thee."

"Drona said, 'The foe, O sire, I see not who may slay me while standing in battle I am engaged in fight, with wrath excited, and scattering (my) arrowy showers continually. Except when addrest for death O king, having abandoned my arms and withdrawn (in Yoga meditation) from surrounding sights, none will be able to slay me. This that I tell thee is true. I also tell thee truly that I will cast off my arms in battle, having heard something very disagreeable from some one of credible speech.--'"

Sanjaya continued, "Hearing these words, O king, of the wise son of Bharadwaja, and honouring the preceptor, (Yudhishthira then) proceeded towards the son of Saradwat. And saluting Kripa and walking round him, O king, Yudhishthira, accomplished in speech, said these words unto that

warrior of great valour.

"Yudhishthira said, 'Obtaining thy permission, O preceptor, I will fight without incurring sin, and permitted by thee, O sinless one, I will vanquish all (my) foes."

"Kripa said, 'If having resolved on fight, thou hadst not come to me (thus), I would have cursed thee, O king, for thy complete overthrow. A man is the slave of wealth, but wealth is no one's slave. This is very true, O king, and bound I have been with wealth by the Kauravas. I must, O king, fight for their sake. This is my opinion. I therefore, speak like a eunuch in asking thee,--Battle excepted, what dost thou desire?'

"Yudhishthira said, 'Alas, I ask thee, therefore., O preceptor, listen to my words.--Saying this, the king, greatly agitated and deprived of his sense, stood silent."

Sanjaya continued.--"Understanding, however, what he intended to say, Gautama (Kripa) replied to him, saying,--I am incapable of being slain, O king. Fight, and obtain victory. I am gratified with thy coming. Rising every day [from bed] I will pray for thy victory, O monarch. I say this to thee truly.--Hearing, O king, these words of Gautama, and paying him due honours, the king proceeded thither where the ruler of the Madra was. Saluting Salya and walking round him the king said unto that invincible warrior those words that were for his own benefit.

'Yudhishthira said,--'Obtaining thy permission, O invincible one, I will fight without incurring sin, and permitted by thee, O king, I will vanquish (my) valourous foes.' 1--

"Salya said, 'If, having resolved on fight, thou hadst not come to me (thus), I would have, O king, cursed thee for thy overthrow in battle. I am gratified (with thee) and honoured (by thee). Let it be as thou wishest. I grant thee permission, fight and obtain victory. Speak, O hero, for what hast thou any need? What shalt I give thee? Under these circumstances, O king, battle excepted, what dost thou desire? A man is the slave of wealth but wealth is no one's slave. This is true, O king. Bound I have been with wealth by the Kauravas, O nephew, it is for this that I am speaking to thee like a eunuch,--I will accomplish the desire thou mayst cherish. Battle excepted, what dost thou wish.'

"Yudhishthira said, 'Think, O king, daily of what is for my great good. Fight, according to thy pleasure, for the sake of the foe. This is the boon that I solicit.'

"Salya said, 'Under these circumstances, say, O best of kings what aid shall I render thee? I shall, of course, fight for the sake of (thy) enemy, for I have been made one of their party by the Kauravas with their wealth. 2

"Yudhishthira said, 'Even that is my boon, O Salya, which was solicited by me during the preparations (for the fight). The energy of the Suta's son (Karna) should be weakened by thee in battle.'

"Salya said, 'This thy wish, O Yudhishthira, shall be accomplished, O son of Kunti. Go, fight according to thy pleasure. I shall look after thy victory."

'Sanjaya continued, "Having obtained the permission of his maternal uncle, the ruler of the Madra, the son of Kunti, surrounded by his brothers, came out of that vast army. Vasudeva then went to Radha's son on the field of battle. And the elder brother of Gada, for the sake of the Pandavas, then said to Karna,--It hath been heard by me, O Karna, that from hatred of Bhishma thou wilt not fight. Come to our side, O son of Radha, and (stay with us) as long as Bhishma is not slain. After Bhishma is slain, O son of Radha, thou mayst then again engage in battle on Duryodhana's side, if thou hast no preference for any of the parties.--'

"Karna said, 'I will not do anything that is disagreeable to Dhritarashtra's son, O Kesava. Devoted to Duryodhana's good, know that I have cast off my life (for him).--Hearing these words (of Karna), Krishna ceased, O Bharata, and reunited himself with the sons of Pandu headed by Yudhishthira. Then amid all the warriors the eldest son of Pandu, loudly exclaimed,--He who will choose us, him we shall choose for our ally!--Casting his eyes then upon them, Yuyutsu said these words, with a cheerful heart, unto Kunti's son king Yudhishthira the Just,--I will fight under thee in battle, for the sake of you all, with the sons of Dhritarashtra, if, O king, thou wilt accept me, sinless one.'

"Yudhishthira said, 'Come, come, all of us will fight with thy foolish brothers. O Yuyutsu, both Vasudeva and we all say to thee--I accept thee, O thou of mighty arms, fight for my cause. On thee rests, it seems, the thread of Dhritarashtra's line as also his funeral cake. O prince, O thou of great splendour, accept us that accept thee. The wrathful Duryodhana of wicked understanding will cease to live.'"

Sanjaya continued, 'Yuvutsu then, abandoning the Kurus thy sons, went over to the army of the Pandavas, with beat of drums and cymbals. Then king Yudhishthira of mighty arms, filled with joy, again put on his shining coat of mail of golden effulgence. And those bulls among men then mounted their respective cars. And they counter-arrayed their troops in battle-array as before. And they caused drums and cymbals in many hundreds to be sounded. And those bulls among men also set up diverse leonine roars. 1 And beholding those tigers among men, viz., the sons of Pandu, on their cars, the kings (on their side) with Dhrishtadyumna and others, once more set up shouts of joy. And beholding the nobility of the sons of Pandu who had paid due honour to those that were deserving of honour, all the kings there present applauded them highly. And the monarchs, talked with one another about the friendship, the compassion, and

the kindness to kinsmen, displayed at the proper season by those high-souled personages. Excellent,--Excellent,--were the delightful words everywhere bruited about, coupled with eulogistic hymns about those famous men. And in consequence of this the minds and hearts of every one there were attracted towards them. And the Mlechchhas and the Aryas there who witnessed or heard of that behaviour of the sons of Pandu, all wept with choked voices. And those warriors then, endued with great energy, caused large drums and Pushkaras by hundreds upon hundreds to be sounded and also blew their conches all white as the milk of cows.'"

98:1 Bhuti is explained by Sreedhara as gradual abhivridhhi, i.e., growth or greatness. Niti is explained as Nyaya or justice.

98:2 Varayudham is according to Nilakantha, the excellent bow. Yena in verse 8 is equivalent to Yatra.

100:1 What Bhishma says is this: I am bound by the Kauravas and, therefore, I am not a free agent. Obliged I am to battle against you. Yet I am saying, "What do you ask of me?" as if I could really give you what you might ask. My words, therefore, are without meaning, or vain, like those of a eunuch. Klivavat is explained by Nilakantha as Kataravat. Even in that case, the sense would be the same.

100:2 The Bengal reading is evidently incorrect. The Bombay text reads Raja for Vacoa.

101:1 Nilakantha thinks that vigatakalmashas refers to Drona; the meaning he suggests is "Tell me with pure heart etc., etc.," I think Nilakantha is not right.

101:2 The sense of the first line is that because I am bound by the Kauravas with their wealth, therefore, I am obliged to make this reservation in the matter of granting thee thy wishes. That reservation really nullifies my promise.

102:1 Paran is explained by Nilakantha as "superior" qualifying Ripun.

102:2 Vritosmi is the reading of the Bengal texts, better than Vaddhosmi of the Bombay edition, and bhristomi of the Burdwan text. Salya was not bound to the Kauravas like Bhishma or Drona or Kripa by pensions, but gratified by the reception granted to him by Duryodhana in secret, he, generously agreed to aid the latter even against his own sister's sons and their step-brothers.

103:1 For Puskalan the Bombay text reads Pushkaran which means a kind of drum.

6.42.1

धृतराष्ट्र उवाच
एवं व्यूढेष्वनीकेषु मामकेष्वितरेषु च
के पूर्वं प्राहरंस्तत्र कुरवः पाण्डवास्तथा

6.42.2

संजय उवाच
भ्रातृभिः सहितो राजन्पुत्रो दुर्योधनस्तव
भीष्मं प्रमुखतः कृत्वा प्रययौ सह सेनया

6.42.3

तथैव पाण्डवाः सर्वे भीमसेनपुरोगमाः
भीष्मेण युद्धमिच्छन्तः प्रययुर्हृष्टमानसाः

6.42.4

क्ष्वेडाः किलकिलाशब्दाः क्रकचा गोविषाणिकाः
भेरीमृदङ्गमुरजा हयकुञ्जरनिस्वनाः

6.42.5

उभयोः सेनयो राजंस्ततस्तेऽस्मान्समाद्रवन्
वयं प्रतिनदन्तश्च तदासीत्तुमुलं महत्

6.42.6

महान्त्यनीकानि महासमुच्छ्रये; समागमे पाण्डवधार्तराष्ट्रयोः
चकम्पिरे शङ्खमृदङ्गनिस्वनैः; प्रकम्पितानीव वनानि वायुना

6.42.7

नरेन्द्रनागाश्वरथाकुलाना;मभ्यायतीनामशिवे मुहूर्ते
बभूव घोषस्तुमुलश्चमूनां; वातोद्धुतानामिव सागराणाम्

6.42.8

तस्मिन्समुत्थिते शब्दे तुमुले लोमहर्षणे
भीमसेनो महाबाहुः प्राणदद्गोवृषो यथा

6.42.9

शङ्खदुन्दुभिनिर्घोषं वारणानां च बृंहितम्
सिंहनादं च सैन्यानां भीमसेनरवोऽभ्यभूत्

6.42.10

हयानां हेषमाणानामनीकेषु सहस्रशः
सर्वानभ्यभवच्छब्दान्भीमसेनस्य निस्वनः

6.42.11

तं श्रुत्वा निनदं तस्य सैन्यास्तव वितत्रसुः
जीमूतस्येव नदतः शक्राशनिसमस्वनम्

6.42.12

वाहनानि च सर्वाणि शकृन्मूत्रं प्रसुस्रुवुः
शब्देन तस्य वीरस्य सिंहस्येवेतरे मृगाः

6.42.13

दर्शयन्घोरमात्मानं महाभ्रमिव नादयन्
विभीषयंस्तव सुतांस्तव सेनां समभ्ययात्

6.42.14

तमायान्तं महेष्वासं सोदर्याः पर्यवारयन्
छादयन्तः शरव्रातैर्मेघा इव दिवाकरम्

6.42.15

दुर्योधनश्च पुत्रस्ते दुर्मुखो दुःसहः शलः
दुःशासनश्चातिरथस्तथा दुर्मर्षणो नृप

6.42.16

विविंशतिश्चित्रसेनो विकर्णश्च महारथः
पुरुमित्रो जयो भोजः सौमदत्तिश्च वीर्यवान्

6.42.17

महाचापानि धुन्वन्तो जलदा इव विद्युतः
आददानाश्च नाराचान्निर्मुक्ताशीविषोपमान्

6.42.18

अथ तान्द्रौपदीपुत्राः सौभद्रश्च महारथः
नकुलः सहदेवश्च धृष्टद्युम्नश्च पार्षतः

6.42.19

धार्तराष्ट्रान्प्रतिययुरर्दयन्तः शितैः शरैः
वज्रैरिव महावेगैः शिखराणि धराभृताम्

6.42.20

तस्मिन्प्रथमसंमर्दे भीमज्यातलनिस्वने
तावकानां परेषां च नासीत्कश्चित्पराङ्मुखः

6.42.21

लाघवं द्रोणशिष्याणामपश्यं भरतर्षभ
निमित्तवेधिनां राजञ्शरानुत्सृजतां भृशम्

6.42.22

नोपशाम्यति निर्घोषो धनुषां कूजतां तथा
विनिश्चेरुः शरा दीप्ता ज्योतींषीव नभस्तलात्

6.42.23

सर्वे त्वन्ये महीपालाः प्रेक्षका इव भारत
ददृशुर्दर्शनीयं तं भीमं ज्ञातिसमागमम्

6.42.24

ततस्ते जातसंरम्भाः परस्परकृतागसः
अन्योन्यस्पर्धया राजन्व्यायच्छन्त महारथाः

6.42.25

कुरुपाण्डवसेने ते हस्त्यश्वरथसंकुले
शुशुभाते रणेऽतीव पटे चित्रगते इव

6.42.26

ततस्ते पार्थिवाः सर्वे प्रगृहीतशरासनाः
सहसैन्याः समापेतुः पुत्रस्य तव शासनात्

6.42.27

युधिष्ठिरेण चादिष्टाः पार्थिवास्ते सहस्रशः
विनदन्तः समापेतुः पुत्रस्य तव वाहिनीम्

6.42.28

उभयोः सेनयोस्तीव्रः सैन्यानां स समागमः
अन्तर्धीयत चादित्यः सैन्येन रजसावृतः

6.42.29

प्रयुद्धानां प्रभग्नानां पुनरावर्ततामपि
नात्र स्वेषां परेषां वा विशेषः समजायत

6.42.30

तस्मिंस्तु तुमुले युद्धे वर्तमाने महाभये
अति सर्वाण्यनीकानि पिता तेऽभिव्यरोचत

Translation — Kisari Mohan Ganguli

Dhritarashtra said, 'When the divisions of both my side and the foe were thus arrayed, who struck first, the Kurus or the Pandavas?'

Sanjaya said, "Hearing those words of his (elder) brother, thy son Dussasana advanced with his troops, with Bhishma at their head, and the Pandavas also advanced with cheerful hearts, desiring battle with Bhishma, having Bhimasena at their head. Then leonine, shouts, and clamorous uproars and the noise of Krakachas, the blare of cow-horns, and the sound of drums and cymbals and tabors, arose in both armies. And the warriors of the foe rushed against us, and we also (rushed) against them with loud shouts. And the uproar (caused by this rush) was deafening. 1 The vast hosts of the Pandavas and the Dhartarashtras, in that awfully murderous encounter shook in consequence of that uproar of conches and cymbals, like forests shaken by the wind. 2 And the din made by those hosts teeming with kings, elephants, and steeds, rushing against one another in that evil hour, was as loud as that of oceans agitated by the tempest. And when that din, loud and causing the hair to stand on end, arose, the mighty-armed Bhimasena began to roar like a bull. And those roars of Bhimasena rose above the clamour of conches and drums, the grunts of elephants, and the leonine shouts of the combatants. Indeed, the shouts of Bhimasena transcended the noise made by the thousands of chargers neighing in (both) the armies. And hearing those shouts of Bhimasena who was roaring like the clouds, shouts that resembled the report of Sakra's thunder, thy warriors were filled with fear. And at those roars of the hero, the steeds and elephants all ejected urine and excreta like other animals at the roar of the lion. And roaring like a deep mass of clouds, and assuming an awful form, that hero frightened thy sons and fell upon them. 3 Thereupon the

brothers, viz., thy sons Duryodhana, and Durmukha and Dussaha, and that mighty car-warrior Dussasana, and Durmarshana, O king, and Vivingsati, and Chitrasena, and the great car-warrior Vikarna and also Purumitra, and Jaya, and Bhoja, and the valorous son of Somadatta, shaking their splendid bows like masses of clouds exhibiting the lightning's flashes, and taking out (of their quivers) long arrows resembling snakes that have just cast off their sloughs, surrounded that mighty bowman rushing (towards them) covering him with flights of arrows like the clouds shrouding the sun. And the (five) sons of Draupadi, and the mighty car-warrior Saubhadra, 1 and Nakula, and Sahadeva, and Dhrishtadyumna of Prishata's race, rushed against (those) Dhartarashtras, tearing them with whetted shafts like summits of mountains with the impetuous bolts of heaven. And in that first encounter characterised by the awful twang of bow-strings and their flapping against the leathern fences (of the warriors) 2 no combatant, either on thy side or that of the foe, turned back. And, O bull of Bharata's race, I beheld the lightness of hand of the disciples of Drona (in particular), who, shooting innumerable arrows, O king, always succeeded in hitting the mark. 3 And the twang of sounding bowstrings ceased not for a moment, and the blazing arrows shot through (the air) like meteors (falling) from the firmament. And all the other kings, O Bharata, stood like (silent) spectators witnessing that interesting and awful encounter of kinsmen. And then those mighty car-warriors, with wrath excited and remembering the injuries sustained at one another's hands, strove in battle, O king, challenging one another. And the two armies of the Kurus and the Pandavas, teeming with elephants, steeds and cars, looked exceedingly beautiful on the field of battle like painted figures on a canvas. And then the (other) kings all took up their bows. And the Sun himself was shrouded by the dust raised by the combatants. And they fell upon one another, at the heads of their (respective) troops, at the command of thy son. And the loud uproar made by the elephants and the chargers of those kings rushing to the combat, mingled with the leonine shouts of the combatants and the din made by the blare of conches and the sounds of drums. And the uproar of that ocean having arrows for its crocodiles, bows for its snakes, swords for its tortoises, and the forward leaps of the warriors for its tempest, resembled the din made by the (actual) ocean when agitated. And kings in thousands, commanded by Yudhishthira, with their (respective) troops fell upon the ranks of thy son. And the encounter between the combatants of the two hosts was fierce in the extreme. And no difference could be perceived between the combatants of our side or that of the foe, while battling, or retreating in broken array or rallying again to the fight. In that terrific

and awful battle, thy father (Bhishma) shone, transcending that countless host.

104:1 For rajan in the Bengal texts, in the first line of the 5th verse, the Bombay text reads hyasan which I adopt.

104:2 Maha samucchrave is explained by Nilakantha as Mahasamprahare.

104:3 Literally, "showing himself in an awful form."

105:1 Subhadra's son Abhimanyu.

105:2 These fences were made of iguana skins and cased the hands of the bowmen up to a few inches of the elbow-joint.

105:3 Nimitta is explained by Nilakantha as the mark of object aimed at. Drona was the preceptor in arms of almost all the Bharata princes.

6.43.1

संजय उवाच
पूर्वाह्णे तस्य रौद्रस्य युद्धमह्नो विशां पते
प्रावर्तत महाघोरं राज्ञां देहावकर्तनम्

6.43.2

कुरूणां पाण्डवानां च संग्रामे विजिगीषताम्
सिंहानामिव संह्रादो दिवमुर्वीं च नादयन्

6.43.3

आसीत्किलकिलाशब्दस्तलशङ्खरवैः सह
जज्ञिरे सिंहनादाश्च शूराणां प्रतिगर्जताम्

6.43.4

तलत्राभिहताश्चैव ज्याशब्दा भरतर्षभ
पत्तीनां पादशब्दाश्च वाजिनां च महास्वनाः

6.43.5

तोत्त्राङ्कुशनिपाताश्च आयुधानां च निस्वनाः
घण्टाशब्दाश्च नागानामन्योन्यमभिधावताम्

6.43.6

तस्मिन्समुदिते शब्दे तुमुले लोमहर्षणे
बभूव रथनिर्घोषः पर्जन्यनिनदोपमः

6.43.7

ते मनः क्रूरमाधाय समभित्यक्तजीविताः
पाण्डवानभ्यवर्तन्त सर्व एवोच्छ्रितध्वजाः

6.43.8

स्वयं शांतनवो राजन्नभ्यधावद्धनंजयम्
प्रगृह्य कार्मुकं घोरं कालदण्डोपमं रणे

6.43.9

अर्जुनोऽपि धनुर्गृह्य गाण्डीवं लोकविश्रुतम्
अभ्यधावत तेजस्वी गाङ्गेयं रणमूर्धनि

6.43.10

तावुभौ कुरुशार्दूलौ परस्परवधैषिणौ
गाङ्गेयस्तु रणे पार्थं विद्ध्वा नाकम्पयद्बली
तथैव पाण्डवो राजन्भीष्मं नाकम्पयद्युधि

6.43.11

सात्यकिश्च महेष्वासः कृतवर्माणमभ्ययात्
तयोः समभवद्युद्धं तुमुलं लोमहर्षणम्

6.43.12

सात्यकिः कृतवर्माणं कृतवर्मा च सात्यकिम्
आनर्छतुः शरैर्घोरैस्तक्षमाणौ परस्परम्

6.43.13

तौ शराचितसर्वाङ्गौ शुशुभाते महाबलौ
वसन्ते पुष्पशबलौ पुष्पिताविव किंशुकौ

6.43.14

अभिमन्युर्महेष्वासो बृहद्बलमयोधयत्
ततः कोसलको राजा सौभद्रस्य विशां पते
ध्वजं चिच्छेद समरे सारथिं च न्यपातयत्

6.43.15

सौभद्रस्तु ततः क्रुद्धः पातिते रथसारथौ
बृहद्बलं महाराज विव्याध नवभिः शरैः

6.43.16

अथापराभ्यां भल्लाभ्यां पीताभ्यामरिमर्दनः
ध्वजमेकेन चिच्छेद पार्ष्णिमेकेन सारथिम्
अन्योन्यं च शरैस्तीक्ष्णैः क्रुद्धौ राजंस्ततक्षतुः

6.43.17

मानिनं समरे दृप्तं कृतवैरं महारथम्
भीमसेनस्तव सुतं दुर्योधनमयोधयत्

6.43.18

तावुभौ नरशार्दूलौ कुरुमुख्यौ महाबलौ
अन्योन्यं शरवर्षाभ्यां ववृषाते रणाजिरे

6.43.19

तौ तु वीक्ष्य महात्मानौ कृतिनौ चित्रयोधिनौ
विस्मयः सर्वभूतानां समपद्यत भारत

6.43.20

दुःशासनस्तु नकुलं प्रत्युद्याय महारथम्
अविध्यन्निशितैर्बाणैर्बहुभिर्मर्मभेदिभिः

6.43.21

तस्य माद्रीसुतः केतुं सशरं च शरासनम्
चिच्छेद निशितैर्बाणैः प्रहसन्निव भारत
अथैनं पञ्चविंशत्या क्षुद्रकाणां समार्दयत्

6.43.22

पुत्रस्तु तव दुर्धर्षो नकुलस्य महाहवे
युगेषां चिच्छिदे बाणैर्ध्वजं चैव न्यपातयत्

6.43.23

दुर्मुखः सहदेवं तु प्रत्युद्याय महाबलम्
विव्याध शरवर्षेण यतमानं महाहवे

6.43.24

सहदेवस्ततो वीरो दुर्मुखस्य महाहवे
शरेण भृशतीक्ष्णेन पातयामास सारथिम्

6.43.25

तावन्योन्यं समासाद्य समरे युद्धदुर्मदौ
त्रासयेतां शरैर्घोरैः कृतप्रतिकृतैषिणौ

6.43.26

युधिष्ठिरः स्वयं राजा मद्रराजानमभ्ययात्
तस्य मद्राधिपश्चापं द्विधा चिच्छेद मारिष

6.43.27

तदपास्य धनुश्छिन्नं कुन्तीपुत्रो युधिष्ठिरः
अन्यत्कार्मुकमादाय वेगवद्बलवत्तरम्

6.43.28

ततो मद्रेश्वरं राजा शरैः संनतपर्वभिः
छादयामास संक्रुद्धस्तिष्ठ तिष्ठेति चाब्रवीत्

6.43.29

धृष्टद्युम्नस्ततो द्रोणमभ्यद्रवत भारत
तस्य द्रोणः सुसंक्रुद्धः परासुकरणं दृढम्
त्रिधा चिच्छेद समरे यतमानस्य कार्मुकम्

6.43.30

शरं चैव महाघोरं कालदण्डमिवापरम्
प्रेषयामास समरे सोऽस्य काये न्यमज्जत

6.43.31

अथान्यद्धनुरादाय सायकांश्च चतुर्दश
द्रोणं द्रुपदपुत्रस्तु प्रतिविव्याध संयुगे
तावन्योन्यं सुसंक्रुद्धौ चक्रतुः सुभृशं रणम्

6.43.32

सौमदत्तिं रणे शङ्खो रभसं रभसो युधि
प्रत्युद्ययौ महाराज तिष्ठ तिष्ठेति चाब्रवीत्

6.43.33

तस्य वै दक्षिणं वीरो निर्बिभेद रणे भुजम्
सौमदत्तिस्तथा शङ्खं जत्रुदेशे समाहनत्

6.43.34

तयोः समभवद्युद्धं घोररूपं विशां पते
दृप्तयोः समरे तूर्णं वृत्रवासवयोरिव

6.43.35

बाह्लीकं तु रणे क्रुद्धं क्रुद्धरूपो विशां पते
अभ्यद्रवदमेयात्मा धृष्टकेतुर्महारथः

6.43.36

बाह्लीकस्तु ततो राजन्धृष्टकेतुममर्षणम्
शरैर्बहुभिरानर्छत्सिंहनादमथानदत्

6.43.37

चेदिराजस्तु संक्रुद्धो बाह्लीकं नवभिः शरैः
विव्याध समरे तूर्णं मत्तो मत्तमिव द्विपम्

6.43.38

तौ तत्र समरे क्रुद्धौ नर्दन्तौ च मुहुर्मुहुः
समीयतुः सुसंक्रुद्धावङ्गारकबुधाविव

6.43.39

राक्षसं क्रूरकर्माणं क्रूरकर्मा घटोत्कचः
अलम्बुसं प्रत्युदियाद्बलं शक्र इवाहवे

6.43.40

घटोत्कचस्तु संक्रुद्धो राक्षसं तं महाबलम्
नवत्या सायकैस्तीक्ष्णैर्दारयामास भारत

6.43.41

अलम्बुसस्तु समरे भैमसेनिं महाबलम्
बहुधा वारयामास शरैः संनतपर्वभिः

6.43.42

व्यभ्राजेतां ततस्तौ तु संयुगे शरविक्षतौ
यथा देवासुरे युद्धे बलशक्रौ महाबलौ

6.43.43

शिखण्डी समरे राजन्द्रौणिमभ्युद्ययौ बली
अश्वत्थामा ततः क्रुद्धः शिखण्डिनमवस्थितम्

6.43.44

नाराचेन सुतीक्ष्णेन भृशं विद्ध्वा व्यकम्पयत्
शिखण्ड्यपि ततो राजन्द्रोणपुत्रमताडयत्

6.43.45

सायकेन सुपीतेन तीक्ष्णेन निशितेन च
तौ जघ्नतुस्तदान्योन्यं शरैर्बहुविधैर्मृधे

6.43.46

भगदत्तं रणे शूरं विराटो वाहिनीपतिः
अभ्ययात्त्वरितो राजंस्ततो युद्धमवर्तत

6.43.47

विराटो भगदत्तेन शरवर्षेण ताडितः
अभ्यवर्षत्सुसंक्रुद्धो मेघो वृष्ट्या इवाचलम्

6.43.48

भगदत्तस्ततस्तूर्णं विराटं पृथिवीपतिम्
छादयामास समरे मेघः सूर्यमिवोदितम्

6.43.49

बृहत्क्षत्रं तु कैकेयं कृपः शारद्वतो ययौ
तं कृपः शरवर्षेण छादयामास भारत

6.43.50

गौतमं केकयः क्रुद्धः शरवृष्ट्याभ्यपूरयत्
तावन्योन्यं हयान्हत्वा धनुषी विनिकृत्य वै

6.43.51

विरथावसियुद्धाय समीयतुरमर्षणौ
तयोस्तदभवद्युद्धं घोररूपं सुदारुणम्

6.43.52

द्रुपदस्तु ततो राजा सैन्धवं वै जयद्रथम्
अभ्युद्ययौ संप्रहृष्टो हृष्टरूपं परंतप

6.43.53

ततः सैन्धवको राजा द्रुपदं विशिखैस्त्रिभिः
ताडयामास समरे स च तं प्रत्यविध्यत

6.43.54

तयोः समभवद्युद्धं घोररूपं सुदारुणम्
ईक्षितृप्रीतिजननं शुक्राङ्गारकयोरिव

6.43.55

विकर्णस्तु सुतस्तुभ्यं सुतसोमं महाबलम्
अभ्ययाज्जवनैरश्वैस्ततो युद्धमवर्तत

6.43.56

विकर्णः सुतसोमं तु विद्ध्वा नाकम्पयच्छरैः
सुतसोमो विकर्णं च तदद्भुतमिवाभवत्

6.43.57

सुशर्माणं नरव्याघ्रं चेकितानो महारथः
अभ्यद्रवत्सुसंक्रुद्धः पाण्डवार्थे पराक्रमी

6.43.58

सुशर्मा तु महाराज चेकितानं महारथम्
महता शरवर्षेण वारयामास संयुगे

6.43.59

चेकितानोऽपि संरब्धः सुशर्माणं महाहवे
प्राच्छादयत्तमिषुभिर्महामेघ इवाचलम्

6.43.60

शकुनिः प्रतिविन्ध्यं तु पराक्रान्तं पराक्रमी
अभ्यद्रवत राजेन्द्र मत्तो मत्तमिव द्विपम्

6.43.61

यौधिष्ठिरस्तु संक्रुद्धः सौबलं निशितैः शरैः
व्यदारयत संग्रामे मघवानिव दानवम्

6.43.62

शकुनिः प्रतिविन्ध्यं तु प्रतिविध्यन्तमाहवे
व्यदारयन्महाप्राज्ञः शरैः संनतपर्वभिः

6.43.63

सुदक्षिणं तु राजेन्द्र काम्बोजानां महारथम्
श्रुतकर्मा पराक्रान्तमभ्यद्रवत संयुगे

6.43.64

सुदक्षिणस्तु समरे साहदेविं महारथम्
विद्ध्वा नाकम्पयत वै मैनाकमिव पर्वतम्

6.43.65

श्रुतकर्मा ततः क्रुद्धः काम्बोजानां महारथम्
शरैर्बहुभिरानर्छद्दारयन्निव सर्वशः

6.43.66

इरावानथ संक्रुद्धः श्रुतायुषममर्षणम्
प्रत्युद्ययौ रणे यत्तो यत्तरूपतरं ततः

6.43.67

आर्जुनिस्तस्य समरे हयान्हत्वा महारथः
ननाद सुमहन्नादं तत्सैन्यं प्रत्यपूरयत्

6.43.68

श्रुतायुस्त्वथ संक्रुद्धः फाल्गुनेः समरे हयान्
निजघान गदाग्रेण ततो युद्धमवर्तत

6.43.69

विन्दानुविन्दावावन्त्यौ कुन्तिभोजं महारथम्
ससेनं ससुतं वीरं संससज्जतुराहवे

6.43.70

तत्राद्भुतमपश्याम आवन्त्यानां पराक्रमम्
यदयुध्यन्स्थिरा भूत्वा महत्या सेनया सह

6.43.71

अनुविन्दस्तु गदया कुन्तिभोजमताडयत्
कुन्तिभोजस्ततस्तूर्णं शरव्रातैरवाकिरत्

6.43.72

कुन्तिभोजसुतश्चापि विन्दं विव्याध सायकैः
स च तं प्रतिविव्याध तदद्भुतमिवाभवत्

6.43.73

केकया भ्रातरः पञ्च गान्धारान्पञ्च मारिष
ससैन्यास्ते ससैन्यांश्च योधयामासुराहवे

6.43.74

वीरबाहुश्च ते पुत्रो वैराटिं रथसत्तमम्
उत्तरं योधयामास विव्याध निशितैः शरैः
उत्तरश्चापि तं धीरं विव्याध निशितैः शरैः

6.43.75

चेदिराट्समरे राजन्नुलूकं समभिद्रवत्
उलूकश्चापि तं बाणैर्निशितैर्लोमवाहिभिः

6.43.76

तयोर्युद्धं समभवद्घोररूपं विशां पते
दारयेतां सुसंक्रुद्धावन्योन्यमपराजितौ

6.43.77

एवं द्वंद्वसहस्राणि रथवारणवाजिनाम्
पदातीनां च समरे तव तेषां च संकुलम्

6.43.78

मुहूर्तमिव तद्युद्धमासीन्मधुरदर्शनम्
तत उन्मत्तवद्राजन्न प्राज्ञायत किंचन

6.43.79

गजो गजेन समरे रथी च रथिनं ययौ
अश्वोऽश्वं समभिप्रेत्य पदातिश्च पदातिनम्

6.43.80

ततो युद्धं सुदुर्धर्षं व्याकुलं समपद्यत
शूराणां समरे तत्र समासाद्य परस्परम्

6.43.81

तत्र देवर्षयः सिद्धाश्चारणाश्च समागताः
प्रैक्षन्त तद्रणं घोरं देवासुररणोपमम्

6.43.82

ततो दन्तिसहस्राणि रथानां चापि मारिष
अश्वौघाः पुरुषौघाश्च विपरीतं समाययुः

6.43.83

तत्र तत्रैव दृश्यन्ते रथवारणपत्तयः
सादिनश्च नरव्याघ्र युध्यमाना मुहुर्मुहुः

Translation — Kisari Mohan Ganguli

Sanjaya said, "On the forenoon of that awful day, O king, the terrible battle that mangled the bodies of (so many) kings commenced. And the loud shouts, resembling leonine roars of the Kurus and the Srinjayas, both desirous of victory in battle, made both the welkin and the earth resound therewith. And a tumultuous uproar was heard mingled with the flaps of leathern fences and the blare of conches. And many were the leonine roars that rose there of men shouting against one another. And, O bull of Bharata's race, the sound of bowstrings stretched by (hands cased in) fences, the heavy tread of infantry, the furious neigh of chargers, the falling of sticks and iron hooks (on the beads of elephants), the clash of weapons, the jingle of bells of elephants rushing against one another, and the clatter of cars resembling the roar of clouds, mingled together, produced a loud uproar making one's hair stand on end. And all the Kuru warriors, reckless of their very lives and with cruel intentions, rushed, with standards upraised, against the Pandavas. And Santanu's son himself, taking up a terrible bow that resembled the rod of Death, rushed, O king, on the field of battle, against Dhananjaya. And Arjuna also, endued with great energy, taking up the bow Gandiva celebrated overall the world, rushed, on the field of battle, against Ganga's son. And both those tigers among the Kurus became desirous of slaying each other. The mighty son of Ganga however, piercing in battle the son of Pritha could not make him waver. And so, O king, the son of Pandu also could not make Bhishma waver in battle. And the mighty bowman Satyaki rushed against Kritavarman. And the battle between these two was fierce in the extreme and made the hair (of onlookers) stand on end. And Satyaki afflicted Kritavarman, and Kritavarman afflicted Satyaki, with loud shouts and each weakened the other. And pierced all over with arrows those mighty warriors shone like two blossoming Kinsukas in spring adorned with flowers. And the mighty bowman Abhimanyu battled with Vrihadvala. Soon, however, in that encounter, O king, the ruler of Kosala cut off the standard and overthrew the charioteer of Subhadra's son. The son of Subhadra then upon the overthrow of his charioteer, was filled with wrath and pierced Vrihadvala, O king, with nine shafts, and with a couple of sharp arrows that grinder of foes also cut off (Vrihadvala's) standard, and with one (more) cut off one of the protectors of his car-wheels and with the other his charioteer. 1 And those chastisers

of foes continued to weaken each other with sharp arrows. And Bhimasena struggled in battle with thy son Duryodhana, that mighty car-warrior, proud and inflated, who had injured (the sons of Pandu). Both of those foremost (princes) among the Kurus, are tigers among men and mighty car-warriors. And they covered each other, on the field of battle, with their arrowy showers. And beholding those high-souled and accomplished warriors conversant with all modes of warfare, all creatures were filled with amazement of Bharata. And Dussasana, rushing against that mighty car-warrior Nakula, pierced him with many sharp arrows capable of penetrating into the very vitals. The son of Madri, then, laughing the while, cut off, with sharp arrows (of his), adversary's standard and bow, and then he struck him with five and twenty small-headed arrows. Thy son, however, then, who can with difficulty be vanquished, slew in that fierce encounter the steeds of Nakula and cut off his standard. And Durmukha rushing against the mighty Sahadeva battling in that terrific encounter, pierced him with a shower of arrows. The heroic Sahadeva then, in that fearful battle, overthrew Durmukha's charioteer with an arrow of great sharpness. Both of them, irrepressible in fight, approaching each other in combat, and each attacking the other and desirous of warding off the other's attack, began to strike terror into each other with terrible shafts. And king Yudhishthira himself encountered the ruler of the Madras. The chief of the Madras then in his very sight cut off in twain Yudhishthira's bow. Thereupon the son of Kunti, throwing aside that broken bow, took up another that was stronger and capable of imparting a greater velocity. The king then, with straight arrows, covered the ruler of the Madras, and in great wrath said, 'wait, wait'. And Dhrishtadyumna, O Bharata rushed against Drona. And Drona, then, in great wrath, cut off in that encounter the hard bow of the high-souled prince of Panchala that was capable of always taking the lives of foes. And at the same time he shot in that conflict a terrible arrow that was like a second rod of Death. And the arrow shot penetrated the body of the prince. Taking up then another bow and fourteen arrows, the son of Drupada pierced Drona in that encounter. And enraged with each other, they battled on fiercely. And the impetuous Sankha encountered Somadatta's son who was equally impetuous in battle and addressed him, O king, saying 'wait, wait'. And that hero then pierced his (adversary's) right arm in that combat. And thereupon the son of Somadatta struck Sankha on the shoulders. And the battle that ensued between those two proud heroes, O king, soon became as terrible as a combat between the gods and the Danavas. And that mighty car-warrior Dhrishtaketu of immeasurable soul, with wrath excited, rushed in battle, O king, against Valhika, the very embodiment of wrath. Valhika, then, O king, setting up a leonine roar, weakened the wrathful Dhrishtaketu with innumerable arrows. The king of the Chedis, however, exceedingly provoked, quickly pierced Valhika in that encounter with nine arrows. Like an infuriate elephant against an infuriate elephant, in that combat they roared against each other repeatedly, both exceedingly enraged. And they encountered

each other with great wrath and looked like the planets Angaraka and Sukra. 1 And Ghatotkacha of cruel deeds encountered the Rakshasa Alamvusha of cruel deeds like Sakra (encountering) Vala in battle. And Ghatotkacha, O Bharata, pierced that infuriate and powerful Rakshasa with ninety keen-edged shafts. And Alamvusha also in that combat pierced the mighty son of Bhimasena in many places with straight arrows (of his). And mangled with arrows they shone in that encounter like the mighty Sakra and the powerful Vala in the combat (of old) between the celestials and the Asuras. The powerful Sikhandin, O king, rushed against Drona's son, Aswatthaman, however deeply piercing the angry Sikhandin stationed (before him) with a keen-edged shaft, caused him to tremble, Sikhandin also, O king, smote Drona's son with a sharp-whetted shaft of excellent temper. And they continued in that encounter to strike each other with various kinds of arrows. And against the heroic Bhagadatta in battle, Virata, the commander of a large division, rushed impetuously, O king, and then commenced (their) combat. Virata, exceedingly provoked, poured on Bhagadatta an arrowy shower like, O Bharata, the clouds showering rain on the mountain breast. But Bhagadatta, that lord of the earth, speedily enveloped Virata in that encounter (with arrows) like the clouds enveloping the risen sun. Kripa, the son of Saradwat, rushed against Vrihadkshatra, the ruler of the Kaikeyas. And Kripa, O Bharata, enveloped him with a shower of arrows. Vrihadkshatra also shrouded the infuriate son of Gautama with an arrowy downpour. And those warriors, then, having slain each other's steeds and cut off each other's bows, were both deprived of their cars. And exceedingly enraged, they then approached each other for fighting with their swords. And the combat which then took place between them was terrible in aspect and unparalleled. That chastiser of foes, king Drupada, then, in great wrath rushed against Jayadratha, the ruler of the Sindhus, cheerfully waiting (for battle). The ruler of the Sindhus pierced Drupada in that combat with three shafts, and Drupada pierced him in return. And the battle that took place between them was terrible and fierce, and productive of satisfaction in the hearts of all the spectators and resembling a conflict between the planets Sukra and Angaraka. And Vikarna, son to thee, with fleet steeds, rushed against the mighty Sutasoma and the combat between them commenced. Vikarna, however, although he pierced Sutasoma with many arrows, failed to make him waver. Neither could Sutasoma make Vikarna waver. And that appeared wonderful (to all). And against Susarman, that mighty car-warrior and tiger among men, viz., Chekitana of great prowess, rushed in exceeding wrath for the sake of the Pandavas. And Susarman also, O great king, in that encounter checked the advance of that mighty car-warrior Chekitana with plentiful shower of arrows. And Chekitana also, greatly provoked, showered on Susarman, in that terrible conflict, a shower of arrows like a mighty mass of clouds showering rain on the mountain

breast. And Sakuni, endued with great prowess, rushed, O king, against Prativindhya 1 of great prowess, like a lion against an infuriate elephant. Thereupon the son of Yudhishthira, in exceeding wrath, mangled Suvala's son in that combat, with sharp arrows, like Maghavat 2 (mangling) a Danava. And Sakuni also, in that fierce conflict, pierced Prativindhya in return and mangled that warrior of great intelligence with straight arrows. And Srutakarman rushed in battle, O great king, against that mighty car-warrior Sudakshina of great prowess, the ruler of the Kamvojas. Sudakshina, however, O great king, piercing that mighty car-warrior, viz., the son of Sahadeva, failed to make him waver (for he stood) like the Mainaka mountain (against the assaults of Indra). Thereupon Srutakarman, exceedingly provoked, weakened that mighty car-warrior of the Kamvojas with innumerable arrows and mangled him in every part of his body. And Iravan, that chastiser of foes, in great wrath and exerting carefully, rushed in battle against the wrathful Srutayush. The powerful son of Arjuna, that mighty car-warrior, then slaying the steeds of his adversary, set up a loud roar, and thereupon, O king, all the warriors (who saw the feat) praised him greatly. And Srutasena also, exceedingly provoked, slew in that conflict the steeds of Falguni's son with a powerful mace, and the battle between them continued. And Vinda and Anuvinda, those two princes of Avanti, approached in battle that mighty car-warrior the heroic Kuntibhoja at the head of his troops accompanied by his son. And wonderful was the prowess we beheld of those two princes on that occasion, for they fought on very cooly though battling with a large body of troops. And Anuvinda hurled a mace at Kuntibhoja, but Kuntibhoja quickly covered him with a shower of arrows. And the son of Kuntibhoja pierced Vinda with many arrows, and the latter also pierced him in return. And the combat (between them) looked very wonderful. And the Kekaya brothers, O sire, at the head of their troops, encountered in battle the five Gandhara princes with their troops. And thy son Viravahu battled with that best of car-warriors Uttara, the son of Virata and pierced him with nine arrows. And Uttara also pierced that hero with sharp-edged arrows. And the ruler of the Chedis, O king, rushed in battle against Uluka. And he pierced Uluka with a shower of arrows, and Uluka also pierced him with sharp arrows furnished with excellent wing. And the combat that took place between them, O king, was fierce in the extreme, for unable to vanquish each other, they mangled each other terribly. And thus in that general engagement thousands of single combats took place between men on car, warriors on elephants and horsemen, and foot-soldiers, of their side and thine. For a short while only that engagement offered a beautiful sight. Soon, however, O king, it became furious and nothing could be discovered. In the battle (that ensued) elephants rushed against elephants, car-warriors against car-warriors, steed against steed and foot-soldier

against foot-soldier. The conflict then became confused and fierce in the extreme, of heroes rushing against each other in the melee. And the celestial Rishi, and Siddhas and Charanas, that were present there, beheld that terrific battle to resemble the combat of the gods and the Asuras. And elephants in thousands, and cars also in thousands, and vast bodies of infantry, O sire, seemed to alter their character. 1 And, O tiger among men, it was seen that cars and elephants and steeds and infantry fought with each other repeatedly on the same places. 2

106:1 With two Bhallas Abhimanyu cut off his adversary's standard; with one, one of the protectors of his car-wheels: and with another, his charioteer. Thus Nilakantha. A Parshni is altogether a different person from a Sarathi. Hence Nilakantha is assuredly right.

108:1 'Angaraka' is the planet Mars, and 'Sukra' i.e. Venus.

109:1 Prativindhya was Yudhishthira's son by Draupadi.

109:2 Maghavat is Indra, the chief of the celestials.

6.44.1

संजय उवाच
राजञ्शतसहस्राणि तत्र तत्र तदा तदा
निर्मर्यादं प्रयुद्धानि तत्ते वक्ष्यामि भारत

6.44.2

न पुत्रः पितरं जज्ञे न पिता पुत्रमौरसम्
न भ्राता भ्रातरं तत्र स्वस्रीयं न च मातुलः

6.44.3

मातुलं न च स्वस्रीयो न सखायं सखा तथा
आविष्टा इव युध्यन्ते पाण्डवाः कुरुभिः सह

6.44.4

रथानीकं नरव्याघ्राः केचिदभ्यपतन्रथैः
अभज्यन्त युगैरेव युगानि भरतर्षभ

6.44.5

रथेषाश्च रथेषाभिः कूबरा रथकूबरैः
संहताः संहतैः केचित्परस्परजिघांसवः

6.44.6

न शेकुश्चलितुं केचित्संनिपत्य रथा रथैः
प्रभिन्नास्तु महाकायाः संनिपत्य गजा गजैः

6.44.7

बहुधादारयन्क्रुद्धा विषाणैरितरेतरम्
सतोमरपताकैश्च वारणाः परवारणैः

6.44.8

अभिसृत्य महाराज वेगवद्भिर्महागजैः
दन्तैरभिहतास्तत्र चुक्रुशुः परमातुराः

6.44.9

अभिनीताश्च शिक्षाभिस्तोत्त्राङ्कुशसमाहताः
सुप्रभिन्नाः प्रभिन्नानां संमुखाभिमुखा ययुः

6.44.10

प्रभिन्नैरपि संसक्ताः केचित्तत्र महागजाः
क्रौञ्चवन्निनदं मुक्त्वा प्राद्रवन्त ततस्ततः

6.44.11

सम्यक्प्रणीता नागाश्च प्रभिन्नकरटामुखाः
ऋष्टितोमरनाराचैर्निर्विद्धा वरवारणाः

6.44.12

विनेदुर्भिन्नमर्माणो निपेतुश्च गतासवः
प्राद्रवन्त दिशः केचिन्नदन्तो भैरवान्रवान्

6.44.13

गजानां पादरक्षास्तु व्यूढोरस्काः प्रहारिणः
ऋष्टिभिश्च धनुर्भिश्च विमलैश्च परश्वधैः

6.44.14

गदाभिर्मुसलैश्चैव भिण्डिपालैः सतोमरैः
आयसैः परिघैश्चैव निस्त्रिंशैर्विमलैः शितैः

6.44.15

प्रगृहीतैः सुसंरब्धा धावमानास्ततस्ततः
व्यदृश्यन्त महाराज परस्परजिघांसवः

6.44.16

राजमानाश्च निस्त्रिंशाः संसिक्ता नरशोणितैः
प्रत्यदृश्यन्त शूराणामन्योन्यमभिधावताम्

6.44.17

अवक्षिप्तावधूतानामसीनां वीरबाहुभिः
संजज्ञे तुमुलः शब्दः पततां परमर्मसु

6.44.18

गदामुसलरुग्णानां भिन्नानां च वरासिभिः
दन्तिदन्तावभिन्नानां मृदितानां च दन्तिभिः

6.44.19

तत्र तत्र नरौघाणां क्रोशतामितरेतरम्
शुश्रुवुर्दारुणा वाचः प्रेतानामिव भारत

6.44.20

हयैरपि हयारोहाश्चामरापीडधारिभिः
हंसैरिव महावेगैरन्योन्यमभिदुद्रुवुः

6.44.21

तैर्विमुक्ता महाप्रासा जाम्बूनदविभूषणाः
आशुगा विमलास्तीक्ष्णाः संपेतुर्भुजगोपमाः

6.44.22

अश्वैरग्र्यजवैः केचिदाप्लुत्य महतो रथान्
शिरांस्याददिरे वीरा रथिनामश्वसादिनः

6.44.23

बहूनपि हयारोहान्भल्लैः संनतपर्वभिः
रथी जघान संप्राप्य बाणगोचरमागतान्

6.44.24

नगमेघप्रतीकाशाश्चाक्षिप्य तुरगान्गजाः
पादैरेवावमृद्नन्त मत्ताः कनकभूषणाः

6.44.25

पाट्यमानेषु कुम्भेषु पार्श्वेष्वपि च वारणाः
प्रासैर्विनिहताः केचिद्विनेदुः परमातुराः

6.44.26

साश्वारोहान्हयान्केचिदुन्मथ्य वरवारणाः
सहसा चिक्षिपुस्तत्र संकुले भैरवे सति

6.44.27

साश्वारोहान्विषाणाग्रैरुत्क्षिप्य तुरगान्द्विपाः
रथौघानवमृद्नन्तः सध्वजान्परिचक्रमुः

6.44.28

पुंस्त्वादभिमदत्वाच्च केचिदत्र महागजाः
साश्वारोहान्हयाञ्जघ्नुः करैः सचरणैस्तथा

6.44.29

केचिदाक्षिप्य करिणः साश्वानपि रथान्करैः
विकर्षन्तो दिशः सर्वाः समीयुः सर्वशब्दगाः

6.44.30

आशुगा विमलास्तीक्ष्णाः संपेतुर्भुजगोपमाः
नराश्वकायान्निर्भिद्य लौहानि कवचानि च

6.44.31

निपेतुर्विमलाः शक्त्यो वीरबाहुभिरर्पिताः
महोल्काप्रतिमा घोरास्तत्र तत्र विशां पते

6.44.32

द्वीपिचर्मावनद्धैश्च व्याघ्रचर्मशयैरपि
विकोशैर्विमलैः खड्गैरभिजघ्नुः परान्रणे

6.44.33

अभिप्लुतमभिक्रुद्धमेकपार्श्वावदारितम्
विदर्शयन्तः संपेतुः खड्गचर्मपरश्वधैः

6.44.34

शक्तिभिर्दारिताः केचित्संछिन्नाश्च परश्वधैः
हस्तिभिर्मृदिताः केचित्क्षुण्णाश्चान्ये तुरंगमैः

6.44.35

रथनेमिनिकृत्ताश्च निकृत्ता निशितैः शरैः
विक्रोशन्ति नरा राजंस्तत्र तत्र स्म बान्धवान्

6.44.36

पुत्रानन्ये पितॄनन्ये भ्रातॄंश्च सह बान्धवैः
मातुलान्भागिनेयांश्च परानपि च संयुगे

6.44.37

विकीर्णान्त्राः सुबहवो भग्नसक्थाश्च भारत
बाहुभिः सुभुजाच्छिन्नैः पार्श्वेषु च विदारिताः
क्रन्दन्तः समदृश्यन्त तृषिता जीवितेप्सवः

6.44.38

तृष्णापरिगताः केचिदल्पसत्त्वा विशां पते
भूमौ निपतिताः संख्ये जलमेव ययाचिरे

6.44.39

रुधिरौघपरिक्लिन्नाः क्लिश्यमानाश्च भारत
व्यनिन्दन्भृशमात्मानं तव पुत्रांश्च संगतान्

6.44.40

अपरे क्षत्रियाः शूराः कृतवैराः परस्परम्
नैव शस्त्रं विमुञ्चन्ति नैव क्रन्दन्ति मारिष
तर्जयन्ति च संहृष्टास्तत्र तत्र परस्परम्

6.44.41

निर्दश्य दशनैश्चापि क्रोधात्स्वदशनच्छदान्
भ्रुकुटीकुटिलैर्वक्त्रैः प्रेक्षन्ते च परस्परम्

6.44.42

अपरे क्लिश्यमानास्तु व्रणार्ताः शरपीडिताः
निष्कूजाः समपद्यन्त दृढसत्त्वा महाबलाः

6.44.43

अन्ये तु विरथाः शूरा रथमन्यस्य संयुगे
प्रार्थयाना निपतिताः संक्षुण्णा वरवारणैः
अशोभन्त महाराज पुष्पिता इव किंशुकाः

6.44.44

संबभूवुरनीकेषु बहवो भैरवस्वनाः
वर्तमाने महाभीमे तस्मिन्वीरवरक्षये

6.44.45

अहनत्तु पिता पुत्रं पुत्रश्च पितरं रणे
स्वस्रीयो मातुलं चापि स्वस्रीयं चापि मातुलः

6.44.46

सखायं च सखा राजन्संबन्धी बान्धवं तथा
एवं युयुधिरे तत्र कुरवः पाण्डवैः सह

6.44.47

वर्तमाने भये तस्मिन्निर्मर्यादे महाहवे
भीष्ममासाद्य पार्थानां वाहिनी समकम्पत

6.44.48

केतुना पञ्चतारेण तालेन भरतर्षभ
राजतेन महाबाहुरुच्छ्रितेन महारथे
बभौ भीष्मस्तदा राजंश्चन्द्रमा इव मेरुणा

Translation — Kisari Mohan Ganguli

Sanjaya said,--"O king, I will now describe to thee the combats of hundreds and thousands of foot-soldiers. O Bharata, in utter forgetfulness of all consideration due to others. There the son recognised not the sire, the sire (recognised not) the son of his loins, the brother (recognised not) the brother, the sister's son (recognised not) the maternal uncle. The maternal uncle (recognised not) the sister's son, the friend not the friend. The Pandavas and the Kurus fought as if they were possessed by demons. Some tigers among men, fell with cars into pieces. And the shafts of cars broke clashing against shafts, and the spikes of car-yokes against spikes of car-yokes. And some (warriors) united together encountered others that were united together, all desirous of taking one another's life-And some cars, obstructed by cars, were unable to move. And huge-bodied elephants with rent temples, falling upon huge elephants, angrily tore one another in many places with their tusks. Others, O king, encountering impetuous and huge ones of their species with arched edifices and standards (on their backs) and trained to the fight struck with their tusks, shrieked in great agony. 3 Disciplined by training and urged on by pikes and hooks, elephants not in rut rushed straight against those that were in rut. 4 And some huge elephants, encountering compeers in rut, ran, uttering cries

like those of cranes, in all directions. And many huge elephants, well-trained, and with juice trickling down from rent temples and mouth, mangle with swords, lances, and arrows, and pierced in their vital parts, shrieked aloud and falling down expired. And some, uttering frightful cries, ran in all directions. The foot-soldiers that protected the elephants, endued with broad chests, and capable of smiting effectually, with wrath excited, and armed with pikes and bows, and bright battle-axes, and with maces and clubs, and short arrows, and lances, and with shafts, and stout bludgeons mounted with iron spikes and swords, well-grasped of the brightest polish, ran hither and thither, O king, and seemed resolved to take one another's life. And the sabres of brave combatants rushing against one another steeped in human blood, seemed to shine brightly. And the whiz of swords whirled and made to descend by heroic arms and falling upon the vital parts (of the bodies) of foes, became very loud. And the heart-ending wails of combatants in multitudinous hosts, crushed with maces and clubs, and cut off with well-tempered swords, and pierced with the tusks of elephants, and grained by tuskers, calling upon one another, were heard, O Bharata, to resemble the wails of those that are doomed to hell. And horsemen, on chargers of exceeding speed and furnished with outstretched tails resembling (the Plumes of) swans, rushed against one another. And hurled by them, long-bearded darts adorned with pure gold, fleet, and polished, and sharp-pointed, fell like snakes. 1 And some heroic horsemen, on coursers of speed, leaping high, cut off the heads of car-warriors from their cars. 2 And (here and there) a car-warrior, getting bodies of cavalry within shooting distance, slew many with straight shafts furnished with heads. And many infuriate elephants adorned with trapping of gold, and looking like newly-risen clouds, throwing down steed, crushed them with their own legs. And some elephants struck on their frontal globes and flanks, and mangled by means of lances, shrieked aloud in great agony. And many huge elephants, in the bewildering of the melee, crushing steeds with their riders, threw them down. And some elephants, overthrowing with the points of their tusks, steeds with their riders, wandered, crushing cars with their standards. And some huge male elephants, from excess of energy and with the temporal juice gushing down in large quantities, slew steeds along with their riders by means of their trunks and legs. Fleet arrows polished and sharp-pointed and resembling snakes fell upon the heads, the temples, the flanks, and the limbs of elephants. And polished javelins of terrible mien, and looking like large meteoric flashes, hurled by heroic arms, felt hither and thither, O king, piercing through the bodies of men and horses, and cutting through coats of mail. And many taking out their polished sabres from sheaths made of the skins of leopards and tigers, slew the combatants opposed to them in battle. And many warriors, though themselves attacked and had the flanks of their bodies cut open, yet angrily

fell upon (their foes) with swords, shields and battle-axes. And some elephants dragging down and overthrowing cars with their steeds by means of their trunks, began to wander in all directions, guided by the cries of those behind them. And hither and thither some pierced by javelins, and some cut asunder by battle-axes, and some crushed by elephants and others trod down by horses, and some cut by car-wheels, and some by axes, loudly called upon their kinsmen, O king. And some called upon their sons, and some upon their sires, and some upon brother and kinsmen. And some called upon their maternal uncles, and some upon their sister's sons. And some called upon others, on the field of battle. And a very large number of combatants, O Bharata, lost their weapons, or had their thighs broken. And other with arms torn off or sides pierced or cut open, were seen to wail aloud, from desire of life. And some, endued with little strength, tortured by thirst, O king, and lying on the field of battle on the bare ground, asked for water. And some, weltering in pools of blood and excessively weakened, O Bharata, greatly censured themselves and thy sons assembled together for battle. And there were brave Kshatriyas, who having injured one another, did not abandon their weapons or set up any wails, O sire, On the other hand, lying in those places where they lay, roared with joyful hearts, and biting from wrath with their teeth their own lips, looked at one another with faces rendered fierce in consequence of the contraction of their eyebrows. And others endued with great strength and tenacity in great pain, afflicted by arrows and smarting under their wounds, remained perfectly silent. And other heroic car-warriors, deprived, in the encounter, of their own cars and thrown down and wounded by huge elephants, asked to be taken up on the cars of others. And many, O king, looked beautiful in their wounds like blossoming Kinsukas. And in all the divisions were heard terrific cries, countless in number. And in that awful combat destructive of heroes, the sire slew the son, the son slew the sire, the sister's son slew the maternal uncle, the maternal uncle slew the sister's son, friend slew friend, and relatives slew kinsmen. Even thus the slaughter took place in that encounter of the Kurus with the Pandavas. And in that frightful and terrible battle in which no consideration was shown (by anybody for anybody), the divisions of the Pandavas, approaching Bhishma, began to waver. And, O bull of Bharata's race, the mighty-armed Bhishma, O king, with his standard which was made of silver and graced with the device of the palmyra with five stars, setting upon his great car, shone like the lunar orb under the peak of Meru."

110:1 The word used in the original is Viparitam lit. contrary. The sense seems to be that car men fought on foot, cavalry soldiers on elephants, warriors on elephants from horseback, &c. The very character of the forces was altered.

110:2 i.e., though repulsed, these frequently rallied, and occupied the same ground as before.

110:3 The last half of the 7th with the 8th forms one sentence. It is certainly pleonastic. Ranavaranais of the Bengal texts is preferable to the Bombay reading Varavaranais. Toranas are the wooden edifices placed on the backs of elephants for the protection and comfort of the riders. These are called in India Hawdas.

110:4 Many of the Bengal texts read Avinitas. The correct reading, as in the Bombay text, is Abhinitas. Aprabhinna is literally "unrent," i.e. with the temporal juice not trickling down. This juice emanates from several parts of the elephant's body when the season of rut comes. To avoid a cumbrous periphrasis, which again would be unintelligible to the European reader, I have given the sense only.

111:1 For the Bengal reading 'Mahaprajna' the Bombay text reads 'Mahaprasas.'

111:2 Rathat and not Rathan is the reading that I adopt.