02.061
Core-Pancharatra: Bhimas owe and Vidura on Sabha dharma.
Bhīma said.
O Yudhiṣṭhira, in the land there are prostitutes belonging to gamblers; but they do not gamble with them, and even in them there is compassion. (2-61-1)
The king of Kāśī brought offerings, valuables, and other excellent things; similarly, other kings of the earth brought whatever gems they had. (2-61-2)
Our vehicles, wealth, armors, weapons, kingdom, and even ourselves have been taken away by others through deceit. (2-61-3)
And I did not feel anger there, for you are the lord of all of us. But I think this is an excessive act, where Draupadī is being treated as merchandise. (2-61-4)
This young girl, who does not deserve such suffering, having come to the Pāṇḍavas through the Kauravas, is being tormented for your sake by the mean, the cruel, and those who delight in deceit. (2-61-5)
O king, for her sake, this anger is directed at you. I will burn your arms completely. Sahadeva, bring the fire. (2-61-6)
Arjuna said.
Bhīmasena, never before have you spoken such words. Surely, your dignity of dharma has been destroyed by the cruel ones. (2-61-7)
One should not act towards others with desire; one should practice only the highest righteousness. One should not overstep a righteous elder brother. (2-61-8)
When summoned by others, the king, recalling his warrior's duty, enters battle out of desire for others' possessions; this brings us great fame. (2-61-9)
Bhīmasena said.
O Dhananjaya, thus having acquired this knowledge, I am such that I could burn both my arms together in blazing fire by force, as if (they were fuel). (2-61-10)
Vaiśampāyana said.
Thus, seeing the Pāṇḍavas afflicted and Draupadī being tormented, Vikarṇa, the son of Dhṛtarāṣṭra, spoke these words. (2-61-11)
O kings, declare the statement spoken by Yājñasenī. If we do not discern the meaning of her words, we will immediately fall into hell. (2-61-12)
Bhīṣma and Dhṛtarāṣṭra, the two eldest of the Kurus, came together but did not strike anything; and Vidura, the wise one, also did not act.
Bhāradvāja, who was the teacher of all, and Kṛpa as well, therefore, these two also did not ask the question, O best of the twice-born. (2-61-14)
But as for the other kings assembled from all directions, having abandoned desire and anger, let them speak as they think fit. (2-61-15)
O kings, after considering which side Draupadī has repeatedly and auspiciously spoken about, give your answer. (2-61-16)
Thus, he repeatedly addressed all those present in the assembly, but the kings did not respond to him, saying whether it was good or not. (2-61-17)
Having thus repeatedly addressed all the kings of the earth, Vikarna, pressing his hand with his other hand and sighing, spoke these words. (2-61-18)
O Kauravas, let the kings of the earth speak or not speak at all; I think what is just here, that indeed I shall say. (2-61-19)
O best of men, it is said that there are four calamities for kings: hunting, drinking, gambling, and excessive attachment to sensual pleasures. (2-61-20)
Indeed, a man attached to these acts, abandoning his duty. The world does not consider the action performed by one who is thus engaged. (2-61-21)
Thus, while the son of Pāṇḍu was greatly afflicted in adversity, having been summoned by the gamblers, he engaged in staking Draupadī. (2-61-22)
She is common to all the Pāṇḍavas, blameless. The wager was made previously by this Pāṇḍava who won. (2-61-23)
This Kṛṣṇā has been spoken of by the son of Subala, who sought her as a stake. Considering all this, I think that I have not won her. (2-61-24)
Upon hearing this, a great uproar arose among the assembly members, some praising Vikarna and others censuring Saubala (Shakuni). (2-61-25)
When the sound had ceased, Karṇa, overcome by anger, grasping his beautiful arm, spoke these words. (2-61-26)
Indeed, many distortions are seen in Vikarṇa; these, arising from him, are for his destruction, just as fire is born from the araṇi (fire-stick). (2-61-27)
Even when urged by Kṛṣṇā, these do not say anything; I think that by righteousness, the daughter of Drupada has been won; they also think so. (2-61-28)
But you, O son of Dhritarashtra, are agitated only out of childishness. What you say in the midst of the assembly is like a child's words spoken as if by an elder. (2-61-29)
You do not truly understand dharma, O most wicked of the Duryodhanas; what you say, "Kṛṣṇā, the unconquered, has been conquered," you say out of great foolishness. (2-61-30)
O son of Dhṛtarāṣṭra, how can you consider Kṛṣṇā (Draupadī) as unconquered, when the eldest Pāṇḍava has already staked all his wealth in the assembly? (2-61-31)
O best of the Bharatas, how do you think that Draupadī, who was included as an inner possession in the total stake and won by righteousness, is not conquered? (2-61-32)
Draupadī, having been praised in words and permitted by the Pāṇḍavas, is not considered conquered—by whom and for what reason do you think this? (2-61-33)
If you think that this assembly has been brought here wearing a single garment by unrighteousness, then also, hear my reply. (2-61-34)
O Kurunandana, it is ordained by the gods that a woman should have one husband. But she who is subject to many is thus determined to be a prostitute. (2-61-35)
In my opinion, it is not at all surprising that she was brought to the assembly. Whether she was clad in a single garment or even naked, it makes no difference. (2-61-36)
Whatever wealth belonged to these, whatever this is, and whoever the Pāṇḍavas are, all that has here been righteously won by the son of Subala. (2-61-37)
Duḥśāsana, Subāla, and Vikarṇa, who is wise in speech, brought the garments of the Pāṇḍavas and also those of Draupadī. (2-61-38)
O Bhārata, having heard that, all the Pāṇḍavas cast off their upper garments and sat down together in the assembly. (2-61-39)
Then Duḥśāsana, O king, forcefully seized Draupadī's garment in the midst of the assembly and began to pull it away. (2-61-40)
As Draupadī's garment was being pulled, O lord of kings, countless other garments of the same kind appeared.
Then a tumultuous and terrible noise arose there. Seeing that most wonderful event in the world, all the kings (were amazed). (2-61-42)
There, Bhīma, in the midst of the kings, with a great voice, out of anger, his lips quivering, pressed his hand in his palm and uttered a curse. (2-61-43)
O Kṣatriyas, inhabitants of the world, accept this speech of mine. It has not been spoken before by any men or others, nor will anyone else say such a thing. (2-61-44)
If, after saying this, O kings, I do not act, I would not attain the state reached by all the ancestors. (2-61-45)
I would not drink the blood of this sinful, ill-born disgrace of the Bhāratas, even by force, having pierced his chest in battle. (2-61-46)
Having heard his words, which delighted all people, they performed abundant worship, while blaming the son of Dhṛtarāṣṭra. (2-61-47)
When the heap of garments was gathered in the middle of the assembly, Duḥśāsana, tired and embarrassed, sat down. (2-61-48)
But then, at that moment, the exclamation 'dhik' was heard, and seeing the sons of Kuntī, horripilation arose among the assembly members and the kings. (2-61-49)
The Kauravas did not answer this question at all. Here, people cried out, blaming Dhritarashtra. (2-61-50)
Then Vidura, the knower of all dharmas, raised his arms, restrained the assembly members, and spoke these words. (2-61-51)
Vidura said.
Draupadī, after asking her question in this way, cried out like one who has no protector. Yet the assembly members did not answer her question, and here dharma is being oppressed. (2-61-52)
An afflicted person, burning like the sacrificial fire, comes to the assembly. The members of the assembly pacify him with truth and righteousness. (2-61-53)
When a man in distress raises a question of dharma in the assembly, those present—overcome by desire and anger—should declare that question there. (2-61-54)
O kings, the question was spoken by Vikarna according to his wisdom. You all too, indeed, may answer that question according to your own understanding. (2-61-55)
Whoever, being knowledgeable in dharma, goes to the assembly and does not answer a question, he receives half the consequence of that falsehood. (2-61-56)
It is certain that whoever, even though knowing dharma, goes to the assembly and again speaks falsehood, obtains the full consequence of untruth. (2-61-57)
Here too, an ancient story is told: the conversation between Prahlāda and the sage Āṅgirasa. (2-61-58)
Prahlāda, the lord of the Daityas, had a son named Virocana. For the sake of a maiden, Sudhanvan, a descendant of Aṅgiras, was attacked. (2-61-59)
We have heard that, at that time, with the desire for the maiden, there was a dispute here between the two vital breaths, each saying, "I am greater, I am greater." (2-61-60)
A dispute about a question arose between the two; they asked Prahlāda: "Who among us is greater? Tell the answer to the question, do not speak falsely." (2-61-61)
Frightened by the quarrel, he looked at Sudhanva. Sudhanva, burning with anger like Brahma's staff, spoke to him. (2-61-62)
If you speak falsely, Prahlāda, or if you do not speak, the wielder of the thunderbolt will shatter your head into a hundred pieces with his thunderbolt. (2-61-63)
Thus addressed by Sudhanvan, the greatly powerful Daitya, distressed like an aśvattha leaf, went to Kaśyapa to inquire. (2-61-64)
Prahlāda said.
You are truly the knower of dharma, of the divine and the asura here, and of the brāhmaṇa, O greatly wise one; listen to this hardship of dharma. (2-61-65)
Whoever does not answer a question or gives a false answer—what are the other worlds for such a person? Tell me that, as I am asking. (2-61-66)
Kashyapa said.
Even while knowing, uttering the question, due to desire, anger, or fear, he binds upon himself a thousand nooses of Varuṇa. (2-61-67)
When his year is completed, one bond is released. Therefore, one who knows should speak the truth directly. (2-61-68)
Where righteousness is violated by unrighteousness and enters the assembly, and the members of that assembly, themselves afflicted, do not remove its pain. (2-61-69)
The best person takes half the credit; a quarter goes to the doers; and a quarter to those present in the assembly who do not blame the blameworthy. (2-61-70)
By this, one becomes superior, and the assembly members are freed. The fault attaches to the doer who deserves blame, wherever blame is assigned. (2-61-71)
But those who speak falsehood when Prahlāda inquires about righteousness destroy both sacrificial and charitable acts, as well as the seven generations of ancestors and descendants. (2-61-72)
The pain felt by one whose wealth is lost, by one whose son is killed, by a debtor, and by one seized by the king, is the same. (2-61-73)
The suffering experienced by a woman bereft of her husband, by one who has fallen away from a caravan, by a remarried woman, and by one who has been defeated by witnesses, is described here. (2-61-74)
These, indeed, are generally said to be sufferings by the lords of the gods. Whoever speaks falsely obtains all those sufferings. (2-61-75)
Testimony arises from direct perception, hearing, and retention; therefore, a witness who speaks the truth is not diminished in righteousness or wealth. (2-61-76)
Vidura said.
After hearing Kaśyapa's words, Prahlāda spoke to his son: "Sudhanvā is indeed greater than you, and Aṅgirāḥ is likewise greater than me." (2-61-77)
Mother Sudhanvan is even greater than your own mother. O Virocana, this Sudhanvā is the lord of your lives. (2-61-78)
Sudhanva said.
Because you have abandoned affection for your son and are established in dharma, I permit your son to live—may he live for a hundred years. (2-61-79)
Vidura said.
Thus, having heard the supreme duty, all the assembly members, as per the question, consider what is supreme for Kṛṣṇā there. (2-61-80)
Vaiśampāyana said.
After hearing Vidura's words, the kings remained silent. Then Karna told Duḥśāsana, "Take Kṛṣṇā, now a slave-woman, to the quarters." (2-61-81)
Duḥśāsana dragged the trembling, ashamed, and lamenting ascetic lady before the Pāṇḍavas in the midst of the assembly. (2-61-82)
