13.001
दानधर्मपर्व
Section on the righteousness of giving
मृत्युगौतम्यादिसंवादः
The dialogue between Death, Gautamī, and others.
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
शमो बहुविधाकारः सूक्ष्म उक्तः पितामह। न च मे हृदये शान्तिरस्ति कृत्वेदमीदृशम् ॥१३-१-१॥
O grandsire, tranquility is said to be of many subtle forms. Yet, having done such a thing, there is no peace in my heart. (13-1-1)
अस्मिन्नर्थे बहुविधा शान्तिरुक्ता त्वयानघ। स्वकृते का नु शान्तिः स्याच्छमाद्बहुविधादपि ॥१३-१-२॥
O sinless one, in this matter, you have described many kinds of peace; but for one's own actions, what peace could there be, even from many kinds of forbearance? (13-1-2)
शराचितशरीरं हि तीव्रव्रणमुदीक्ष्य च। शमं नोपलभे वीर दुष्कृतान्येव चिन्तयन् ॥१३-१-३॥
O hero, seeing your body covered with arrows and the severe wound, I find no peace, thinking only of evil deeds. (13-1-3)
रुधिरेणावसिक्ताङ्गं प्रस्रवन्तं यथाचलम्। त्वां दृष्ट्वा पुरुषव्याघ्र सीदे वर्षास्विवाम्बुजम् ॥१३-१-४॥
Seeing you, O tiger among men, with your body soaked in blood and flowing like a mountain, droops like a lotus in the rains. (13-1-4)
अतः कष्टतरं किं नु मत्कृते यत्पितामहः। इमामवस्थां गमितः प्रत्यमित्रै रणाजिरे ॥ तथैवान्ये नृपतयः सहपुत्राः सबान्धवाः ॥१३-१-५॥
Therefore, what could be more difficult than this for my sake, that the grandfather has been brought to this condition by adversaries on the battlefield? In the same way, other kings, along with their sons and relatives, have also been brought to this state. (13-1-5)
वयं हि धार्तराष्ट्राश्च कालमन्युवशानुगाः। कृत्वेदं निन्दितं कर्म प्राप्स्यामः कां गतिं नृप ॥१३-१-६॥
O king, we and the sons of Dhṛtarāṣṭra, being followers under the sway of time and anger, having performed this blameworthy deed, what fate shall we attain? (13-1-6)
अहं तव ह्यन्तकरः सुहृद्वधकरस्तथा। न शान्तिमधिगच्छामि पश्यंस्त्वां दुःखितं क्षितौ ॥१३-१-७॥
I am indeed your destroyer, also a friend and slayer; I do not attain peace, seeing you afflicted on the ground. (13-1-7)
भीष्म उवाच॥
Bhishma said.
परतन्त्रं कथं हेतुमात्मानमनुपश्यसि। कर्मण्यस्मिन्महाभाग सूक्ष्मं ह्येतदतीन्द्रियम् ॥१३-१-८॥
How do you perceive the self as the cause when it is dependent? O greatly fortunate one, in this action, this is indeed subtle and beyond the senses. (13-1-8)
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। संवादं मृत्युगौतम्योः काललुब्धकपन्नगैः ॥१३-१-९॥
Here too, they recount this ancient story: the conversation between Death and Gautamī, involving the serpents greedy for time. (13-1-9)
गौतमी नाम कौन्तेय स्थविरा शमसंयुता। सर्पेण दष्टं स्वं पुत्रमपश्यद्गतचेतनम् ॥१३-१-१०॥
O son of Kunti, Gautamī, an aged and tranquil woman, saw her own son, bitten by a snake and unconscious. (13-1-10)
अथ तं स्नायुपाशेन बद्ध्वा सर्पममर्षितः। लुब्धकोऽर्जुनको नाम गौतम्याः समुपानयत् ॥१३-१-११॥
Then, having bound the serpent with a sinew-cord, the angry hunter named Arjunaka, belonging to Gautamī, brought him near. (13-1-11)
तां चाब्रवीदयं ते स पुत्रहा पन्नगाधमः। ब्रूहि क्षिप्रं महाभागे वध्यतां केन हेतुना ॥१३-१-१२॥
And he said to her: "This one, the son-killer, the lowest of serpents, is yours. Tell me quickly, O greatly fortunate one, for what reason should he be killed?" (13-1-12)
अग्नौ प्रक्षिप्यतामेष च्छिद्यतां खण्डशोऽपि वा। न ह्ययं बालहा पापश्चिरं जीवितुमर्हति ॥१३-१-१३॥
Let this one be thrown into the fire, or let him be cut into pieces; for this sinful child-killer does not deserve to live long. (13-1-13)
गौतम्युवाच॥
Gautamī said.
विसृजैनमबुद्धिस्त्वं न वध्योऽर्जुनक त्वया। को ह्यात्मानं गुरुं कुर्यात्प्राप्तव्ये सति चिन्तयन् ॥१३-१-१४॥
Let him go, O Arjunaka of little understanding; he is not to be killed by you. For who would make himself the teacher, when the attainable is present, while thinking? (13-1-14)
प्लवन्ते धर्मलघवो लोकेऽम्भसि यथा प्लवाः। मज्जन्ति पापगुरवः शस्त्रं स्कन्नमिवोदके ॥१३-१-१५॥
Those of little virtue float in the world like rafts on water; but those heavy with sin sink like a weapon fallen in water. (13-1-15)
न चामृत्युर्भविता वै हतेऽस्मि; न्को वात्ययः स्यादहतेऽस्मिञ्जनस्य। अस्योत्सर्गे प्राणयुक्तस्य जन्तो; र्मृत्योर्लोकं को नु गच्छेदनन्तम् ॥१३-१-१६॥
If I am killed, there will certainly not be immortality; nor would there be any destruction for a person if I am not killed. When this living being, endowed with life-breath, departs, who indeed would go to the endless world of death? (13-1-16)
लुब्धक उवाच॥
The hunter said.
जानाम्येवं नेह गुणागुणज्ञाः; सर्वे नियुक्ता गुरवो वै भवन्ति। स्वस्थस्यैते तूपदेशा भवन्ति; तस्मात्क्षुद्रं सर्पमेनं हनिष्ये ॥१३-१-१७॥
I know this; here, there are no true judges of merit and demerit; all the elders are merely appointed; these instructions are for the healthy; therefore, I shall kill this mean serpent. (13-1-17)
समीप्सन्तः कालयोगं त्यजन्ति; सद्यः शुचं त्वर्थविदस्त्यजन्ति। श्रेयः क्षयः शोचतां नित्यशो हि; तस्मात्त्याज्यं जहि शोकं हतेऽस्मिन् ॥१३-१-१८॥
Those who are eager for gain let opportunities slip by; but the wise abandon grief at once. For those who grieve, destruction is constant; therefore, give up your sorrow for the one slain in this (battle). (13-1-18)
गौतम्युवाच॥
Gautamī said.
न चैवार्तिर्विद्यतेऽस्मद्विधानां; धर्मारामः सततं सज्जनो हि। नित्यायस्तो बालजनो न चास्ति; धर्मो ह्येष प्रभवाम्यस्य नाहम् ॥१३-१-१९॥
There is indeed no affliction for people like us; a good person is always one who delights in dharma. For the eternal, there is no childish person; indeed, I am not the origin of this dharma. (13-1-19)
न ब्राह्मणानां कोपोऽस्ति कुतः कोपाच्च यातना। मार्दवात्क्षम्यतां साधो मुच्यतामेष पन्नगः ॥१३-१-२०॥
There is no anger in Brāhmaṇas; how then can torment arise from anger? Out of gentleness, let it be forgiven, O noble one, let this serpent be released. (13-1-20)
लुब्धक उवाच॥
The hunter said.
हत्वा लाभः श्रेय एवाव्ययं स्या; त्सद्यो लाभो बलवद्भिः प्रशस्तः। कालाल्लाभो यस्तु सद्यो भवेत; हते श्रेयः कुत्सिते त्वीदृशे स्यात् ॥१३-१-२१॥
If, by killing, the gain is truly better and imperishable, then such immediate gain is praised by the strong. But a gain that comes only with time, even if immediate, would not be better if it is achieved by killing in such a despicable manner. (13-1-21)
गौतम्युवाच॥
Gautamī said.
कार्थप्राप्तिर्गृह्य शत्रुं निहत्य; का वा शान्तिः प्राप्य शत्रुं नमुक्त्वा। कस्मात्सौम्य भुजगे न क्षमेयं; मोक्षं वा किं कारणं नास्य कुर्याम् ॥१३-१-२२॥
What is the gain in seizing and killing the enemy? Or what peace is there in obtaining the enemy without releasing him? Why, O gentle one, O serpent, should I not forgive? Or what reason is there that I should not grant him liberation? (13-1-22)
लुब्धक उवाच॥
The hunter said.
अस्मादेकस्माद्बहवो रक्षितव्या; नैको बहुभ्यो गौतमि रक्षितव्यः। कृतागसं धर्मविदस्त्यजन्ति; सरीसृपं पापमिमं जहि त्वम् ॥१३-१-२३॥
From this one, many should be protected; not one for the sake of many, O Gautami, should be protected. The knowers of dharma abandon one who has committed a sin; destroy this evil reptile, you. (13-1-23)
गौतम्युवाच॥
Gautamī said.
नास्मिन्हते पन्नगे पुत्रको मे; सम्प्राप्स्यते लुब्धक जीवितं वै। गुणं चान्यं नास्य वधे प्रपश्ये; तस्मात्सर्पं लुब्धक मुञ्च जीवम् ॥१३-१-२४॥
O hunter, by killing this serpent, my son will not regain his life. I do not see any other virtue in this killing. Therefore, O hunter, release the serpent alive. (13-1-24)
लुब्धक उवाच॥
The hunter said.
वृत्रं हत्वा देवराट्श्रेष्ठभाग्वै; यज्ञं हत्वा भागमवाप चैव। शूली देवो देववृत्तं कुरु त्वं; क्षिप्रं सर्पं जहि मा भूद्विशङ्का ॥१३-१-२५॥
Having slain Vṛtra, the king of the gods indeed obtained the best share; having slain the sacrifice, he also obtained his portion. O god with the trident, perform the act of the gods; quickly slay the serpent, do not have any doubt. (13-1-25)
भीष्म उवाच॥
Bhishma said.
असकृत्प्रोच्यमानापि गौतमी भुजगं प्रति। लुब्धकेन महाभागा पापे नैवाकरोन्मतिम् ॥१३-१-२६॥
Even though the hunter repeatedly spoke to Gautamī about the serpent, the highly blessed lady did not form any intention regarding the sinful one. (13-1-26)
ईषदुच्छ्वसमानस्तु कृच्छ्रात्संस्तभ्य पन्नगः। उत्ससर्ज गिरं मन्दां मानुषीं पाशपीडितः ॥१३-१-२७॥
The serpent, barely breathing and struggling, restrained himself and, afflicted by the noose, uttered faint words in human speech. (13-1-27)
को न्वर्जुनक दोषोऽत्र विद्यते मम बालिश। अस्वतन्त्रं हि मां मृत्युर्विवशं यदचूचुदत् ॥१३-१-२८॥
O Arjunaka, what fault is there of mine here, O childish one? Death, when I was not independent and helpless, pierced me. (13-1-28)
तस्यायं वचनाद्दष्टो न कोपेन न काम्यया। तस्य तत्किल्बिषं लुब्ध विद्यते यदि किल्बिषम् ॥१३-१-२९॥
He was bitten by this one's command, not out of anger nor out of desire. If there is any sin, it belongs to the greedy one. (13-1-29)
लुब्धक उवाच॥
The hunter said.
यद्यन्यवशगेनेदं कृतं ते पन्नगाशुभम्। कारणं वै त्वमप्यत्र तस्मात्त्वमपि किल्बिषी ॥१३-१-३०॥
If this evil was done by you, O serpent, under the control of another, then you are also the cause here; therefore, you too are guilty. (13-1-30)
मृत्पात्रस्य क्रियायां हि दण्डचक्रादयो यथा। कारणत्वे प्रकल्प्यन्ते तथा त्वमपि पन्नग ॥१३-१-३१॥
Just as the stick, wheel, and other implements are considered causes in the making of a clay vessel, so too, O serpent, you are also regarded as a cause. (13-1-31)
किल्बिषी चापि मे वध्यः किल्बिषी चासि पन्नग। आत्मानं कारणं ह्यत्र त्वमाख्यासि भुजङ्गम ॥१३-१-३२॥
You are sinful and deserve to be killed by me; you are indeed sinful, O serpent. Here, you yourself declare yourself as the cause, O serpent. (13-1-32)
सर्प उवाच॥
The serpent said.
सर्व एते ह्यस्ववशा दण्डचक्रादयो यथा। तथाहमपि तस्मान्मे नैष हेतुर्मतस्तव ॥१३-१-३३॥
Just as all these, such as the staff and the wheel, are not under their own control, so I also, therefore, am not to be considered by you as the cause of this. (13-1-33)
अथ वा मतमेतत्ते तेऽप्यन्योन्यप्रयोजकाः। कार्यकारणसंदेहो भवत्यन्योन्यचोदनात् ॥१३-१-३४॥
Alternatively, if this is your opinion, then they too are mutually causative; a doubt about cause and effect arises due to mutual prompting. (13-1-34)
एवं सति न दोषो मे नास्मि वध्यो न किल्बिषी। किल्बिषं समवाये स्यान्मन्यसे यदि किल्बिषम् ॥१३-१-३५॥
Thus, under these circumstances, there is no fault of mine; I am not liable to punishment, nor am I sinful. If you think there is sin, it would be in the conjunction (of circumstances), if indeed it is sin. (13-1-35)
लुब्धक उवाच॥
The hunter said:
कारणं यदि न स्याद्वै न कर्ता स्यास्त्वमप्युत। विनाशे कारणं त्वं च तस्माद्वध्योऽसि मे मतः ॥१३-१-३६॥
If there were no cause, you would not be the doer, indeed. In the destruction, you are the cause, and therefore, you are considered by me as deserving to be killed. (13-1-36)
असत्यपि कृते कार्ये नेह पन्नग लिप्यते। तस्मान्नात्रैव हेतुः स्याद्वध्यः किं बहु भाषसे ॥१३-१-३७॥
Even if something untrue has been done in this matter, the serpent is not affected here; therefore, there is no cause here itself for killing; why do you speak so much? (13-1-37)
सर्प उवाच॥
The serpent said.
कार्याभावे क्रिया न स्यात्सत्यसत्यपि कारणे। तस्मात्त्वमस्मिन्हेतौ मे वाच्यो हेतुर्विशेषतः ॥१३-१-३८॥
If there is no effect, action cannot exist, regardless of whether the cause is real or unreal; therefore, you must specifically tell me the cause in this case. (13-1-38)
यद्यहं कारणत्वेन मतो लुब्धक तत्त्वतः। अन्यः प्रयोगे स्यादत्र किल्बिषी जन्तुनाशने ॥१३-१-३९॥
If, O hunter, you truly consider me to be the cause, then anyone else engaged here in the act of destroying creatures would also be sinful. (13-1-39)
लुब्धक उवाच॥
The hunter said.
वध्यस्त्वं मम दुर्बुद्धे बालघाती नृशंसकृत्। भाषसे किं बहु पुनर्वध्यः सन्पन्नगाधम ॥१३-१-४०॥
You are to be killed, my wicked-minded, child-killing perpetrator of cruelty. Why do you speak so much again, being a vile serpent who deserves death? (13-1-40)
सर्प उवाच॥
The serpent said.
यथा हवींषि जुह्वाना मखे वै लुब्धकर्त्विजः। न फलं प्राप्नुवन्त्यत्र परलोके तथा ह्यहम् ॥१३-१-४१॥
Just as greedy priests who offer oblations in a sacrifice do not attain the results either here or in the next world, so too am I. (13-1-41)
भीष्म उवाच॥
Bhishma said.
तथा ब्रुवति तस्मिंस्तु पन्नगे मृत्युचोदिते। आजगाम ततो मृत्युः पन्नगं चाब्रवीदिदम् ॥१३-१-४२॥
While the serpent, impelled by death, was thus speaking, then Death arrived and spoke these words to the serpent. (13-1-42)
कालेनाहं प्रणुदितः पन्नग त्वामचूचुदम्। विनाशहेतुर्नास्य त्वमहं वा प्राणिनः शिशोः ॥१३-१-४३॥
O serpent, impelled by time, I bit you. Neither you nor I are the cause of this child's destruction. (13-1-43)
यथा वायुर्जलधरान्विकर्षति ततस्ततः। तद्वज्जलदवत्सर्प कालस्याहं वशानुगः ॥१३-१-४४॥
Just as the wind moves clouds from place to place, so too, O serpent, like a cloud, I am under the control of time. (13-1-44)
सात्त्विका राजसाश्चैव तामसा ये च केचन। भावाः कालात्मकाः सर्वे प्रवर्तन्ते हि जन्तुषु ॥१३-१-४५॥
All states of sattva, rajas, and tamas, and whichever others there may be, all having time as their essence, indeed arise among beings. (13-1-45)
जङ्गमाः स्थावराश्चैव दिवि वा यदि वा भुवि। सर्वे कालात्मकाः सर्प कालात्मकमिदं जगत् ॥१३-१-४६॥
All moving and stationary beings, whether in the sky or on earth, are of the nature of time; O serpent, this entire world is of the nature of time. (13-1-46)
प्रवृत्तयश्च या लोके तथैव च निवृत्तयः। तासां विकृतयो याश्च सर्वं कालात्मकं स्मृतम् ॥१३-१-४७॥
All manifestations and cessations in the world, as well as all their modifications, are considered to be of the nature of time. (13-1-47)
आदित्यश्चन्द्रमा विष्णुरापो वायुः शतक्रतुः। अग्निः खं पृथिवी मित्र ओषध्यो वसवस्तथा ॥१३-१-४८॥
The Sun, the Moon, Viṣṇu, the waters, wind, Indra, fire, sky, earth, Mitra, herbs, and the Vasus as well. (13-1-48)
सरितः सागराश्चैव भावाभावौ च पन्नग। सर्वे कालेन सृज्यन्ते ह्रियन्ते च तथा पुनः ॥१३-१-४९॥
O serpent, rivers, oceans, existence and non-existence—all are created and destroyed by time, and so it happens again and again. (13-1-49)
एवं ज्ञात्वा कथं मां त्वं सदोषं सर्प मन्यसे। अथ चैवङ्गते दोषो मयि त्वमपि दोषवान् ॥१३-१-५०॥
Having understood thus, O serpent, how do you consider me to be at fault? If, in this situation, the fault is with me, then you too are at fault. (13-1-50)
सर्प उवाच॥
The serpent said.
निर्दोषं दोषवन्तं वा न त्वा मृत्यो ब्रवीम्यहम्। त्वयाहं चोदित इति ब्रवीम्येतावदेव तु ॥१३-१-५१॥
O Death, whether faultless or having fault, I do not speak to you; I say only this much, that I am prompted by you. (13-1-51)
यदि काले तु दोषोऽस्ति यदि तत्रापि नेष्यते। दोषो नैव परीक्ष्यो मे न ह्यत्राधिकृता वयम् ॥१३-१-५२॥
If there is a fault in the timing, and even if one is led there, the fault is not to be examined by me, for we are not appointed here. (13-1-52)
निर्मोक्षस्त्वस्य दोषस्य मया कार्यो यथा तथा। मृत्यो विदोषः स्यामेव यथा तन्मे प्रयोजनम् ॥१३-१-५३॥
But the complete removal of this fault should be done by me in such a way. O Death, my purpose is that I may indeed become free from fault in this way. (13-1-53)
भीष्म उवाच॥
Bhishma said.
सर्पोऽथार्जुनकं प्राह श्रुतं ते मृत्युभाषितम्। नानागसं मां पाशेन सन्तापयितुमर्हसि ॥१३-१-५४॥
The serpent then said to Arjunaka: "You have heard the words spoken by Death. You should not torment me, who am innocent, with a noose." (13-1-54)
लुब्धक उवाच॥
The greedy person said.
मृत्योः श्रुतं मे वचनं तव चैव भुजङ्गम। नैव तावद्विदोषत्वं भवति त्वयि पन्नग ॥१३-१-५५॥
O serpent, I have heard the words of Death and yours as well; so long, O snake, there is no fault in you. (13-1-55)
मृत्यस्त्वं चैव हेतुर्हि जन्तोरस्य विनाशने। उभयं कारणं मन्ये न कारणमकारणम् ॥१३-१-५६॥
You are death and indeed the cause for the destruction of this being. I think both are causes, not causeless. (13-1-56)
धिङ्मृत्युं च दुरात्मानं क्रूरं दुःखकरं सताम्। त्वां चैवाहं वधिष्यामि पापं पापस्य कारणम् ॥१३-१-५७॥
Condemnation upon death and the wicked, cruel one who causes suffering to the good; you, too, I will slay, evil one, the cause of wickedness. (13-1-57)
मृत्युरुवाच॥
Death said.
विवशौ कालवशगावावां तद्दिष्टकारिणौ। नावां दोषेण गन्तव्यौ यदि सम्यक्प्रपश्यसि ॥१३-१-५८॥
We two are powerless, subject to the control of time, and act as destined by fate; if you see things properly, you will realize that we are not to be blamed for any fault. (13-1-58)
लुब्धक उवाच॥
The hunter said.
युवामुभौ कालवशौ यदि वै मृत्युपन्नगौ। हर्षक्रोधौ कथं स्यातामेतदिच्छामि वेदितुम् ॥१३-१-५९॥
If you two, both subject to time, are indeed serpents of death, how could joy and anger exist in you? I wish to know this. (13-1-59)
मृत्युरुवाच॥
Death said.
याः काश्चिदिह चेष्टाः स्युः सर्वाः कालप्रचोदिताः। पूर्वमेवैतदुक्तं हि मया लुब्धक कालतः ॥१३-१-६०॥
Whatever actions may occur here, all are impelled by time. I have already told you this before, O hunter, that it is due to time. (13-1-60)
तस्मादुभौ कालवशावावां तद्दिष्टकारिणौ। नावां दोषेण गन्तव्यौ त्वया लुब्धक कर्हिचित् ॥१३-१-६१॥
Therefore, O hunter, both of us are subject to time and are merely carrying out what is destined; you should never consider either of us to be at fault. (13-1-61)
भीष्म उवाच॥
Bhishma said.
अथोपगम्य कालस्तु तस्मिन्धर्मार्थसंशये। अब्रवीत्पन्नगं मृत्युं लुब्धमर्जुनकं च तम् ॥१३-१-६२॥
Then, Time himself, having approached during that doubt about dharma and artha, spoke to the serpent, to Death, to the greedy Arjunaka, and to him. (13-1-62)
काल उवाच॥
Time spoke.
नैवाहं नाप्ययं मृत्युर्नायं लुब्धक पन्नगः। किल्बिषी जन्तुमरणे न वयं हि प्रयोजकाः ॥१३-१-६३॥
Neither I nor this death, nor this hunter serpent, are sinful in the death of the creature; indeed, we are not the cause. (13-1-63)
अकरोद्यदयं कर्म तन्नोऽर्जुनक चोदकम्। प्रणाशहेतुर्नान्योऽस्य वध्यतेऽयं स्वकर्मणा ॥१३-१-६४॥
O Arjunaka, the action which this one did, that is the instigator for us. There is no other cause of destruction for this; this one is slain by his own action. (13-1-64)
यदनेन कृतं कर्म तेनायं निधनं गतः। विनाशहेतुः कर्मास्य सर्वे कर्मवशा वयम् ॥१३-१-६५॥
Whatever action was performed by him, by that he has met his death. His action is the cause of destruction; all of us are subject to the power of action. (13-1-65)
कर्मदायादवाँल्लोकः कर्मसम्बन्धलक्षणः। कर्माणि चोदयन्तीह यथान्योन्यं तथा वयम् ॥१३-१-६६॥
The worlds that are heirs of action are characterized by connection with action; here, actions impel each other, and so do we. (13-1-66)
यथा मृत्पिण्डतः कर्ता कुरुते यद्यदिच्छति। एवमात्मकृतं कर्म मानवः प्रतिपद्यते ॥१३-१-६७॥
Just as a craftsman shapes whatever he wishes from a lump of clay, so too a person experiences the results of actions performed by himself. (13-1-67)
यथा छायातपौ नित्यं सुसम्बद्धौ निरन्तरम्। तथा कर्म च कर्ता च सम्बद्धावात्मकर्मभिः ॥१३-१-६८॥
Just as shadow and sunlight are always closely joined without interruption, so too are action and the doer bound together by one's own actions. (13-1-68)
एवं नाहं न वै मृत्युर्न सर्पो न तथा भवान्। न चेयं ब्राह्मणी वृद्धा शिशुरेवात्र कारणम् ॥१३-१-६९॥
Thus, neither I, nor indeed death, nor the serpent, nor you are the cause; nor is this old brāhmaṇa woman, the child alone is the cause here. (13-1-69)
तस्मिंस्तथा ब्रुवाणे तु ब्राह्मणी गौतमी नृप। स्वकर्मप्रत्ययाँल्लोकान्मत्वार्जुनकमब्रवीत् ॥१३-१-७०॥
O king, while he was thus speaking, the brāhmaṇa woman Gautamī, having considered the worlds attained by those whose belief is in their own actions, spoke to Arjunaka. (13-1-70)
नैव कालो न भुजगो न मृत्युरिह कारणम्। स्वकर्मभिरयं बालः कालेन निधनं गतः ॥१३-१-७१॥
Neither time, nor the serpent, nor death itself is the cause here; by his own actions, this boy has met his end through the operation of time. (13-1-71)
मया च तत्कृतं कर्म येनायं मे मृतः सुतः। यातु कालस्तथा मृत्युर्मुञ्चार्जुनक पन्नगम् ॥१३-१-७२॥
It is by me and by that action that my son has died. Let Time and Death, O Arjunaka, release the serpent. (13-1-72)
भीष्म उवाच॥
Bhishma said.
ततो यथागतं जग्मुर्मृत्युः कालोऽथ पन्नगः। अभूद्विरोषोऽर्जुनको विशोका चैव गौतमी ॥१३-१-७३॥
Then, as they had come, Death, Time, and the serpent departed; Arjunaka was no longer angry, and Gautamī was truly free from sorrow. (13-1-73)
एतच्छ्रुत्वा शमं गच्छ मा भूश्चिन्तापरो नृप। स्वकर्मप्रत्ययाँल्लोकांस्त्रीन्विद्धि मनुजर्षभ ॥१३-१-७४॥
After hearing this, attain peace; do not be anxious, O king. Know that the three worlds arise from one's own actions, O best of men. (13-1-74)
न तु त्वया कृतं पार्थ नापि दुर्योधनेन वै। कालेन तत्कृतं विद्धि विहता येन पार्थिवाः ॥१३-१-७५॥
But, O Pārtha, it was not done by you, nor indeed by Duryodhana; know that it was done by Time, by whom the kings have been destroyed. (13-1-75)
वैशम्पायन उवाच॥
Vaiśampāyana said.
इत्येतद्वचनं श्रुत्वा बभूव विगतज्वरः। युधिष्ठिरो महातेजाः पप्रच्छेदं च धर्मवित् ॥१३-१-७६॥
Having heard these words, Yudhishthira, the highly energetic knower of dharma, became free from fever and asked this as well. (13-1-76)
