01.110
Core:Initially Pandu decides to become ascetic, then he leaves for Shatashringa along with his wives.
Vaiśampāyana said:
The king, crossing over the deceased as if it were his own kinsman, lamented distraught and sorrowful, along with his wife.
Pāṇḍu said:
Even those born in noble families, alas, meet a miserable end by their actions, being undisciplined and deluded by the snare of desire.
Though born ever righteous, my father, even in childhood, met his end driven by desire — so we have heard.
In the field of that desire-driven king, the sage of controlled speech, Kṛṣṇa Dvaipāyana, directly begot me, O revered one.
Now in misfortune, my degraded mind has arisen — of one abandoned by the gods due to the misconduct of a wicked soul in hunting.
I now resolve upon liberation alone; for bondage is a great misery. I shall follow my father’s noble conduct and certainly engage myself in intense austerity.
Therefore, I shall wander alone, shaven-headed like a sage, begging alms from tree to tree each day on this earth.
Covered with dust, dwelling in empty shelters or beneath trees, renouncing all attachments, I shall live.
Neither grieving nor rejoicing, equal in blame and self-praise, without hope or greeting, free of dualities, and without possessions.
Not mocking anyone, nor frowning ever, always cheerful-faced, and engaged in the welfare of all beings.
Towards all beings, moving and non-moving, of four types, always non-violent and equal — like to his own offspring, he remained equally disposed toward all living beings.
Seeking alms once a day from two or five households, and in absence of alms, even practicing fasting.
Eating little by little of what is appropriate, from previous gains, never exceeding daily intake, filling up seven mouthfuls even when there is scarcity.
When one cloth is torn or one arm anointed with sandal, he contemplates neither auspiciousness nor inauspiciousness in either case.
Behaving neither like one wishing to live nor like one wishing to die, he neither welcomed life nor despised death.
Transcending all acts of prosperity possible through life, he remained steady even in the briefest moment.
In all such states, having renounced all sense activities, he had fully abandoned even righteousness, his inner impurities completely purified.
Freed from all sins, transcending all traps, not under anyone's control, he abided like the air, of the same essence as Mātariśvan.
By this constant conduct in this way, I shall sustain the body, having fearlessly taken up the path.
I would not delight in the path lived like a dog, suited to the impotent and pitiable, having forever strayed from one's own duty and devoid of valor.
Whether honored or dishonored, the man of lust who approaches another woman with pitiful intent follows the path of dogs.
Vaiśampāyana said:
Having spoken thus, the king, deeply afflicted and sighing greatly, looked at Kuntī and Mādrī and addressed them.
Kausalyā, Vidura, the steward, the king with his relatives, the noble lady Satyavatī, Bhīṣma, and the royal priests—
The great-souled Brāhmaṇas, Soma-drinkers of firm vows, the elders of the city and our dependents — after appeasing them all, inform them that Pāṇḍu has gone to the forest.
Hearing the speech of their resolute husband about going to the forest, Kuntī and Mādrī likewise spoke in agreement.
Other hermitages also exist which are suitable, O best of Bharatas. Performing great austerity with us two righteous wives, you alone will fulfill the aim — even for heaven, there is no doubt.
Restraining the senses and devoted to our husband's path, we two shall practice great austerity, having renounced pleasures of desire.
If you, O wise king, forsake us, then this very day we two shall forsake life. Of this, there is no doubt.
Pāṇḍu said:
If this resolution of you both is in accordance with dharma, I shall follow the unchanging conduct of my father.
Abandoning the comforts of village life, performing great austerity, clad in bark, eating fruits and roots, I shall live in the great forest.
Offering oblations to fire and performing purifications at dawn and dusk, emaciated, eating sparingly, wearing bark, skin, and matted locks.
Enduring cold, wind, and heat, afflicted by hunger, thirst, and fatigue, he wasted away his body through intense austerity.
Dwelling in solitude, reflecting, sustaining himself with cooked and uncooked forest food, he propitiated the gods and ancestors with offerings, words, and water.
He never acted unpleasantly even towards forest-dwellers of noble descent — what then to speak of village-dwellers.
Thus, desiring the most austere discipline of the forest codes, I will dwell until the dissolution of this body.
Vaiśampāyana said:
Having thus spoken to his wives, the king of the Kaurava line gave away his crest-jewel, golden neck ornament, armlets, and earrings; and the costly garments and ornaments of the women.
Having given away all to the Brāhmaṇas, Pāṇḍu said again: “Go to Nāgapura and say, ‘Pāṇḍu has retired to the forest.’”
Renouncing wealth, desire, pleasure, and even supreme spiritual delight, the foremost of the Kurus departed with his wife.
Then his followers and attendants, hearing the sorrowful utterances of the lion among Bharatas, wailed aloud, crying “Alas!” with terrible lamentation.
Shedding hot tears, leaving the king behind, they swiftly went to Nāgapura, carrying his message.
Having heard from them all that had happened in the great forest, Dhṛtarāṣṭra, best among men, lamented only for Pāṇḍu.
Pāṇḍu, the Kuru prince living on roots and fruits, went with his two wives to the mountain Nāgasabha.
He reached Caitraratha, crossed the river Vāriṣā, passed over the Himālaya, and went to Gandhamādana.
Protected by great beings, perfected souls, and exalted sages, the king then dwelt in both easy and difficult terrains.
Having reached lake Indradyumna and passed the swan-peak Haṁsakuṭa, he became an ascetic at the hundred-peaked mountain, O great king.
