03.001
Core-Pancharatra: Citizens bid farewell to Pandavas.
janamejaya uvāca॥
Janamejaya said.
śrāvitāḥ paruṣā vācaḥ sṛjadbhir vairam uttamam। kim akurvanta kauravyā mama pūrvapitāmahāḥ ॥3-1-2॥
When harsh words causing the greatest enmity were spoken, what did my forefathers, the Kauravas, do? (3-1-2)
kathaṁ caiśvaryavibhraṣṭāḥ sahasā duḥkhameyuṣaḥ। vane vijahrire pārthāḥ śakrapratimatejasaḥ ॥3-1-3॥
How did the sons of Pṛthā, who were suddenly deprived of prosperity and plunged into suffering, live in the forest, possessing brilliance equal to Indra? (3-1-3)
ke ca inān anvavartanta prāptān vyasanam uttamam। kim āhārāḥ kim ācārāḥ kva ca vāso mahātmanām ॥3-1-4॥
Who were those that followed these after encountering the greatest calamity? What food did they eat, what was their conduct, and where did the great souls reside? (3-1-4)
kathaṃ dvādaśa varṣāṇi vane teṣāṃ mahātmanām। vyatīyur brāhmaṇaśreṣṭha śūrāṇām arighātinām ॥3-1-5॥
O best of Brāhmaṇas, how did those great-souled, valiant destroyers of enemies spend twelve years in the forest? (3-1-5)
kathaṃ ca rājaputrī sā pravarā sarvayoṣitām। pativratā mahābhāgā satataṃ satyavādinī ॥ vanavāsamaduḥkhārhā dāruṇaṃ pratyapadyata ॥3-1-6॥
How did that princess, the foremost among all women, devoted to her husband, greatly fortunate, always speaking the truth, though not deserving of sorrow, accept the harsh life of forest dwelling? (3-1-6)
etadācakṣva me sarvaṃ vistareṇa tapodhana। śrotumicchāmi caritaṃ bhūridraviṇatejasām ॥ kathyamānaṃ tvayā vipra paraṃ kautūhalaṃ hi me ॥3-1-7॥
O sage, please tell me all this in detail. I wish to hear the deeds of those endowed with great wealth and power. As you narrate, O brāhmaṇa, my curiosity is truly supreme. (3-1-7)
vaiśampāyana uvāca॥
Vaiśampāyana said.
evaṃ dyūtajitāḥ pārthāḥ kopitāś ca durātmabhiḥ। dhārtarāṣṭraiḥ sahāmātyair niryayur gajasāhvayāt ॥3-1-8॥
Thus, the sons of Pṛthā, having been defeated in dice and angered by the wicked sons of Dhṛtarāṣṭra and their ministers, departed from Hastināpura. (3-1-8)
vardhamānapuradvāreṇābhiniṣkramya te tadā। udaṅmukhāḥ śastrabhṛtaḥ prayayuḥ saha kṛṣṇayā ॥3-1-9॥
Then, having exited through the gate of Vardhamāna city, they set out facing north, armed, together with Kṛṣṇā (Draupadī). (3-1-9)
indrasenādayaś cainān bhṛtyāḥ paricaturdaśa। rathair anuyayuḥ śīghraiḥ striya ādāya sarvaśaḥ ॥3-1-10॥
Indrasena and the others, along with these fourteen servants, followed them in swift chariots, bringing all the women with them. (3-1-10)
vrajatastānviditvā tu paurāḥ śokābhipīḍitāḥ। garhayanto'sakṛdbhīṣmaviduradroṇagautamān ॥ ūcurvigatasantrāsāḥ samāgamya parasparam ॥3-1-11॥
But the citizens, knowing them as they went, afflicted by grief, repeatedly blamed Bhishma, Vidura, Drona, and Gautama; having come together, free from fear, they spoke to each other. (3-1-11)
nedam asti kulaṃ sarvaṃ na vayaṃ na ca no gṛhāḥ। yatra duryodhanaḥ pāpaḥ saubaleyena pālitaḥ ॥ karṇaduḥśāsanābhyāṃ ca rājyam etac cikīrṣati ॥3-1-12॥
This is no longer our family, nor are we, nor our homes, where the wicked Duryodhana is protected by the son of Subala, and with Karṇa and Duḥśāsana, he seeks to rule this kingdom. (3-1-12)
no cetkulaṃ na cācāro na dharmo'rthaḥ kutaḥ sukham। yatra pāpasahāyo'yaṃ pāpo rājyaṃ bubhūṣate ॥3-1-13॥
If there is no family, no good conduct, no righteousness, nor any purpose, then how can there be happiness? In such a place, where this sinner, with sinful allies, desires to rule the kingdom. (3-1-13)
duryodhanaḥ gurudveṣī tyaktācārasuhṛjjanaḥ। arthalubdho'bhimānī ca nīcaḥ prakṛtinirghṛṇaḥ ॥3-1-14॥
Duryodhana was one who hated his teacher, abandoned good conduct and friends, was greedy for wealth, proud, base, and by nature cruel. (3-1-14)
neyam asti mahī kṛtsnā yatra duryodhano nṛpaḥ। sādhu gacchāmahe sarve yatra gacchanti pāṇḍavāḥ ॥3-1-15॥
This whole earth is not ours where Duryodhana is king. Let us all go to where the Pāṇḍavas are going. (3-1-15)
sānukrośā mahātmāno vijitendriyaśatravaḥ। hrīmantāḥ kīrtimantaśca dharmācāraparāyaṇāḥ ॥3-1-16॥
They are compassionate, noble-souled, self-controlled, modest, renowned, and devoted to the practice of righteousness. (3-1-16)
evam-uktvā anujagmuḥ tān pāṇḍavān te sametya ca। ūcuḥ prāñjalayaḥ sarve tān kuntīm-ādrinandanān ॥3-1-17॥
Having thus spoken, they followed the Pāṇḍavas; after approaching, all of them with folded hands addressed Kuntī and her sons, the mountain-born. (3-1-17)
kva gamiṣyatha bhadraṃ vastyaktvāsmānduḥkhabhāginaḥ। vayam apy anuyāsyāmo yatra yūyaṃ gamiṣyatha ॥3-1-18॥
Where will you go, leaving us, who share in sorrow? We too will follow wherever you go. (3-1-18)
adharmeṇa jitāñśrutvā yuṣmāṃstyaktaghṛṇaiḥ paraiḥ। udvignāḥ sma bhṛśaṃ sarve nāsmānhātumihārhatha ॥3-1-19॥
Hearing that you have been conquered by others who have abandoned compassion and acted unrighteously, we are all greatly distressed; you should not abandon us here. (3-1-19)
bhaktānuraktāḥ suhṛdaḥ sadā priyahite ratān। kurājādhiṣṭhite rājye na vinaśyema sarvaśaḥ ॥3-1-20॥
If we, being attached to devotees, well-wishers, and always engaged in what is dear and beneficial, remain in the kingdom ruled by the Kuru king, we would not be destroyed entirely. (3-1-20)
śrūyatāṃ cābhidhāsyāmo guṇadoṣānnararṣabhāḥ। śubhāśubhādhivāsena saṃsargaṃ kurute yathā ॥3-1-21॥
Hear now, O best of men, we shall describe the virtues and faults, and how association is formed by the influence of auspicious and inauspicious things. (3-1-21)
vastram āpas tilān bhūmiṃ gandho vāsayate yathā। puṣpāṇām adhivāsena tathā saṃsargajā guṇāḥ ॥3-1-22॥
Just as fragrance perfumes cloth, water, sesame seeds, and earth, so too, by the association of flowers, qualities arising from contact are produced. (3-1-22)
mohajālasya yonir hi mūḍhair eva samāgamaḥ। ahany ahani dharmasya yoniḥ sādhu-samāgamaḥ ॥3-1-23॥
Association with the deluded is truly the origin of the net of delusion; while daily association with the virtuous is the source of dharma. (3-1-23)
tasmāt prājñaiś ca vṛddhaiś ca susvabhāvais tapasvibhiḥ। sadbhiś ca saha saṁsargaḥ kāryaḥ śamaparāyaṇaiḥ ॥3-1-24॥
Therefore, one should associate with the wise, the elderly, those of good nature, ascetics, the virtuous, and those devoted to tranquility. (3-1-24)
yeṣāṃ trīṇy avadātāni yonir vidyā ca karma ca। tān seveta taiḥ samāsyā hi śāstrebhyo'pi garīyasī ॥3-1-25॥
One should serve those whose birth, knowledge, and actions are pure, for association with such people is indeed greater than even the study of the scriptures. (3-1-25)
nirārambhā hyapi vayaṃ puṇyaśīleṣu sādhuṣu। puṇyamevāpnuyāmeha pāpaṃ pāpopasevanāt ॥3-1-26॥
Even if we do nothing, as long as we are among the virtuous and the good, may we gain only merit here; sin comes from associating with the sinful. (3-1-26)
asatāṃ darśanātsparśātsañjalpanasahāsanāt। dharmācārāḥ prahīyante na ca sidhyanti mānavāḥ ॥3-1-27॥
By seeing, touching, conversing with, and sitting together with the wicked, righteous conduct declines, and men do not attain success. (3-1-27)
buddhiś ca hīyate puṁsāṁ nīcaiḥ saha samāgamāt। madhyamair madhyatāṁ yāti śreṣṭhatāṁ yāti cottamaiḥ ॥3-1-28॥
The intellect of men is diminished by association with the lowly, attains mediocrity with the mediocre, and attains excellence with the excellent. (3-1-28)
ye guṇāḥ kīrtitā loke dharmakāmārthasambhavāḥ। lokācārātmasambhūtā vedoktāḥ śiṣṭasaṃmatāḥ ॥3-1-29॥
These qualities, which are declared in the world as arising from dharma, kāma, and artha, are rooted in the essence of worldly conduct, are stated in the Vedas, and are approved by the learned. (3-1-29)
te yuṣmāsu samastāś ca vyastāś caiva iha sadguṇāḥ। icchāmaḥ guṇavat-madhye vastuṃ śreyaḥ abhi-kāṅkṣiṇaḥ ॥3-1-30॥
All the good qualities, both collectively and individually, are present among you here. We, who long for the highest good, wish to dwell among the virtuous. (3-1-30)
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
dhanyā vayaṃ yadasmākaṃ snehakāruṇyayantritāḥ। asato'pi guṇānāhurbrāhmaṇapramukhāḥ prajāḥ ॥3-1-31॥
We are fortunate that, moved by affection and compassion, even the brāhmaṇas and leading people speak of the qualities of the unworthy. (3-1-31)
tad ahaṃ bhrātṛ-sahitaḥ sarvān vijñāpayāmi vaḥ। nānyathā tad dhi kartavyam asmat-snehānukampayā ॥3-1-32॥
Therefore, together with my brothers, I inform all of you: it must be done in this way, and not otherwise, out of compassion for our affection. (3-1-32)
bhīṣmaḥ pitāmaho rājā viduro jananī ca me। suhṛj-janaś ca prāyo me nagare nāgasāhvaye ॥3-1-33॥
Bhishma, the grandfather, the king, Vidura, my mother, and my well-wishers, and for the most part, my people in the city called Nagasahvaya. (3-1-33)
te tvasmaddhitakāmārthaṃ pālanīyāḥ prayatnataḥ। yuṣmābhiḥ sahitaiḥ sarvaiḥ śokasantāpavihvalāḥ ॥3-1-34॥
But those who desire our welfare must be protected with effort by all of you together, as they are overwhelmed by grief and affliction. (3-1-34)
nivartatāgatā dūraṃ samāgamanaśāpitāḥ। svajane nyāsabhūte me kāryā snehānvitā matiḥ ॥3-1-35॥
My mind should be filled with affection for my own people, who are entrusted to me, even if those who have gone far are cursed by the fate of meeting. (3-1-35)
etaddhi mama kāryāṇāṃ paramaṃ hṛdi saṃsthitam। sukṛtānena me tuṣṭiḥ satkāraśca bhaviṣyati ॥3-1-36॥
This is truly the highest of all my actions, firmly established in my heart. By this good deed, I shall attain satisfaction and honor. (3-1-36)
vaiśampāyana uvāca॥
Vaiśampāyana said.
tathānumantritās tena dharmarājena tāḥ prajāḥ। cakrur ārtasvaraṃ ghoraṃ hā rājan iti duḥkhitāḥ ॥3-1-37॥
Thus, when addressed by the king of dharma, the subjects, being distressed, uttered a terrible cry of "Alas, O king!" (3-1-37)
guṇān pārthasya saṁsmṛtya duḥkhārtāḥ paramāturāḥ। akāmaḥ saṁnyavartanta samāgamyātha pāṇḍavān ॥3-1-38॥
Recalling the virtues of Arjuna, overwhelmed by grief and deep distress, and devoid of desire, they withdrew after meeting the Pāṇḍavas. (3-1-38)
nivṛtteṣu tu paureṣu rathān āsthāya pāṇḍavāḥ। prajagmur jāhnavī-tīre pramāṇākhyaṃ mahāvaṭam ॥3-1-39॥
When the citizens had withdrawn, the Pāṇḍavas mounted their chariots and proceeded to the great banyan tree called Pramāṇa on the bank of the Jāhnavī (Gaṅgā). (3-1-39)
taṃ te divasaśeṣeṇa vaṭaṃ gatvā tu pāṇḍavāḥ। ūṣustāṃ rajanīṃ vīrāḥ saṃspṛśya salilaṃ śuci ॥ udakenaiva tāṃ rātrimūṣuste duḥkhakarśitāḥ ॥3-1-40॥
The Pāṇḍavas, having gone to the banyan tree with the remainder of the day, spent that night there, the heroes having touched pure water. Emaciated by suffering, they spent that night with only water. (3-1-40)
anujagmuś ca tatra etān snehāt kecid dvijātayaḥ। sa-agnayaḥ anagnayaḥ ca eva sa-śiṣya-gaṇa-bāndhavāḥ॥ sa taiḥ parivṛtaḥ rājā śuśubhe brahma-vādibhiḥ॥3-1-41॥
Out of affection, some of the twice-borns there followed these kings, both those with fire and those without, along with their disciples and relatives. The king, surrounded by these Brahmanical sages, shone brilliantly. (3-1-41)
teṣāṃ prāduṣkṛtāgnīnāṃ muhūrte ramyadāruṇe। brahmaghoṣapuraskāraḥ sañjalpaḥ samajāyata ॥3-1-42॥
At that beautiful and reddish moment when their fires were kindled, conversation arose among them, preceded by the chanting of Vedic hymns. (3-1-42)
rājānaṃ tu kuruśreṣṭhaṃ te haṃsamadhurasvarāḥ। āśvāsayanto viprāgryāḥ kṣapāṃ sarvāṃ vyanodayan ॥3-1-43॥
But the excellent Brāhmaṇas, whose voices were as sweet as swans, comforted the best of the Kurus, the king, and thus caused the whole night to pass. (3-1-43)
