13.001
dānadharmaparva
Section on the righteousness of giving
mṛtyugautamyādi-saṃvādaḥ
The dialogue between Death, Gautamī, and others.
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
śamo bahuvidhākāraḥ sūkṣma uktaḥ pitāmaha। na ca me hṛdaye śāntirasti kṛtvedamīdṛśam ॥13-1-1॥
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)
asminnarthe bahuvidhā śāntiruktā tvayānagha। svakṛte kā nu śāntiḥ syācchamādbahuvidhādapi ॥13-1-2॥
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)
śarācitaśarīraṃ hi tīvravraṇamudīkṣya ca। śamaṃ nopalabhe vīra duṣkṛtānyeva cintayan ॥13-1-3॥
O hero, seeing your body covered with arrows and the severe wound, I find no peace, thinking only of evil deeds. (13-1-3)
rudhireṇāvasiktāṅgaṃ prasravantaṃ yathācalam। tvāṃ dṛṣṭvā puruṣavyāghra sīde varṣāsvivāmbujam ॥13-1-4॥
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)
ataḥ kaṣṭataraṃ kiṃ nu matkṛte yatpitāmahaḥ। imāmavasthāṃ gamitaḥ pratyamitrai raṇājire॥ tathaivānye nṛpatayaḥ sahaputrāḥ sabāndhavāḥ॥13-1-5॥
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)
vayaṃ hi dhārtarāṣṭrāś ca kālam anyuvaśānugāḥ। kṛtvedam ninditaṃ karma prāpsyāmaḥ kāṃ gatiṃ nṛpa ॥13-1-6॥
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)
ahaṃ tava hyantakaraḥ suhṛd-vadhakaras-tathā। na śāntim adhigacchāmi paśyaṃs tvāṃ duḥkhitaṃ kṣitau ॥13-1-7॥
I am indeed your destroyer, also a friend and slayer; I do not attain peace, seeing you afflicted on the ground. (13-1-7)
bhīṣma uvāca॥
Bhishma said.
paratantraṃ kathaṃ hetum ātmānam anupaśyasi। karmaṇy asmin mahābhāga sūkṣmaṃ hy etad atīndriyam ॥13-1-8॥
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)
atrāpy udāharantīmam itihāsaṃ purātanam। saṃvādaṃ mṛtyugautamyoḥ kālalubdhakapannagaiḥ ॥13-1-9॥
Here too, they recount this ancient story: the conversation between Death and Gautamī, involving the serpents greedy for time. (13-1-9)
gautamī nāma kaunteya sthavirā śamasaṃyutā। sarpeṇa daṣṭaṃ svaṃ putram apaśyad gatacetanam ॥13-1-10॥
O son of Kunti, Gautamī, an aged and tranquil woman, saw her own son, bitten by a snake and unconscious. (13-1-10)
atha taṃ snāyupāśena baddhvā sarpam amarṣitaḥ। lubdhako'rjunako nāma gautamyāḥ samupānayat ॥13-1-11॥
Then, having bound the serpent with a sinew-cord, the angry hunter named Arjunaka, belonging to Gautamī, brought him near. (13-1-11)
tāṃ cābravīdayaṃ te sa putrahā pannagādhamaḥ। brūhi kṣipraṃ mahābhāge vadhyatāṃ kena hetunā ॥13-1-12॥
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)
agnau prakṣipyatām eṣa chidyatāṁ khaṇḍaśo'pi vā। na hy ayaṁ bālahā pāpaś ciraṁ jīvitum arhati ॥13-1-13॥
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)
gautamy uvāca॥
Gautamī said.
visṛjainamabuddhistvaṃ na vadhyo'rjunaka tvayā। ko hyātmānaṃ guruṃ kuryātprāptavye sati cintayan ॥13-1-14॥
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)
plavante dharmalaghavo loke’mbhasi yathā plavāḥ। majjanti pāpaguravaḥ śastraṃ skannamivodake ॥13-1-15॥
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)
na cāmṛtyur bhavitā vai hate'smi; na ko vā atyayaḥ syād ahate'smiñ janasya. asya utsarge prāṇa-yuktasya jantoḥ; mṛtyoḥ lokam ko nu gacchet anantam ॥13-1-16॥
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)
lubdhaka uvāca॥
The hunter said.
jānāmyevaṃ neha guṇāguṇajñāḥ; sarve niyuktā guravo vai bhavanti. svasthasyaite tūpadeśā bhavanti; tasmātkṣudraṃ sarpomenaṃ haniṣye ॥13-1-17॥
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)
samīpsantaḥ kālayogaṃ tyajanti; sadyaḥ śucaṃ tv arthavid as tyajanti. śreyaḥ kṣayaḥ śocatāṃ nityaśo hi; tasmāt tyājyaṃ jahi śokaṃ hate 'smin ॥13-1-18॥
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)
gautamyuvāca॥
Gautamī said.
na caivārtirvidyate'smadvidhānāṃ; dharmārāmaḥ satataṃ sajjano hi. nityāyasto bālajano na cāsti; dharmo hyeṣa prabhavāmyasya nāham ॥13-1-19॥
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)
na brāhmaṇānāṃ kopo'sti kutaḥ kopācca yātanā। mārdavātkṣamyatāṃ sādho mucyatāmeṣa pannagaḥ ॥13-1-20॥
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)
lubdhaka uvāca॥
The hunter said.
hatvā lābhaḥ śreya evāvyayaṃ syā; tsadyo lābho balavadbhiḥ praśastaḥ. kālāllābho yastu sadyo bhavet; hate śreyaḥ kutsite tvīdṛśe syāt ॥13-1-21॥
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)
gautamy uvāca॥
Gautamī said.
kārthaprāptirgṛhya śatruṃ nihatya; kā vā śāntiḥ prāpya śatruṃ namuktvā. kasmātsaumya bhujage na kṣameyaṃ; mokṣaṃ vā kiṃ kāraṇaṃ nāsya kuryām ॥13-1-22॥
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)
lubdhaka uvāca॥
The hunter said.
asmādekasmādbahavo rakṣitavyā; naiko bahubhyo gautami rakṣitavyaḥ. kṛtāgasaṃ dharmavidastya janti; sarīsṛpaṃ pāpamimaṃ jahi tvam ॥13-1-23॥
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)
gautamy uvāca॥
Gautamī said.
nāsmimhate pannage putrako me; samprāpsyate lubdhaka jīvitaṃ vai. guṇaṃ cānyaṃ nāsya vadhe prapaśye; tasmātsarpaṃ lubdhaka muñca jīvam ॥13-1-24॥
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)
lubdhaka uvāca॥
The hunter said.
vṛtraṃ hatvā devarāṭśreṣṭhabhāgvai; yajñaṃ hatvā bhāgam avāpa caiva. śūlī devo devavṛttaṃ kuru tvaṃ; kṣipraṃ sarpaṃ jahi mā bhūd viśaṅkā ॥13-1-25॥
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)
bhīṣma uvāca॥
Bhishma said.
asakṛtprocyamānāpi gautamī bhujagaṃ prati। lubdhakena mahābhāgā pāpe naivākaronmatim ॥13-1-26॥
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)
īṣad-ucchvasamānas tu kṛcchrāt saṃstabhya pannagaḥ। utsasarja giraṃ mandāṃ mānuṣīṃ pāśapīḍitaḥ॥13-1-27॥
The serpent, barely breathing and struggling, restrained himself and, afflicted by the noose, uttered faint words in human speech. (13-1-27)
ko nvarjunaka doṣo'tra vidyate mama bāliśa। asvatantraṃ hi māṃ mṛtyurvivaśaṃ yadacūcudat ॥13-1-28॥
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)
tasyāyaṃ vacanāddaṣṭo na kopena na kāmyayā। tasya tatkilbiṣaṃ lubdha vidyate yadi kilbiṣam ॥13-1-29॥
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)
lubdhaka uvāca॥
The hunter said.
yady anyavaśagenedaṁ kṛtaṁ te pannagāśubham। kāraṇaṁ vai tvam apy atra tasmāt tvam api kilbiṣī ॥13-1-30॥
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)
mṛtpātrasya kriyāyāṃ hi daṇḍacakrādayo yathā। kāraṇatve prakalpyante tathā tvam api pannaga ॥13-1-31॥
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)
kilbiṣī cāpi me vadhyaḥ kilbiṣī cāsi pannaga। ātmānaṃ kāraṇaṃ hyatra tvamākhyāsi bhujaṅgama ॥13-1-32॥
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)
sarpa uvāca॥
The serpent said.
sarva ete hy asvavaśā daṇḍacakrādayo yathā। tathāham api tasmān me naiṣa hetur matas tava ॥13-1-33॥
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)
atha vā matam etat te te'py anyonya-prayojakāḥ। kārya-kāraṇa-sandeho bhavati anyonya-codanāt ॥13-1-34॥
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)
evaṃ sati na doṣo me nāsmi vadhyo na kilbiṣī। kilbiṣaṃ samavāye syān manyase yadi kilbiṣam ॥13-1-35॥
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)
lubdhaka uvāca॥
The hunter said:
kāraṇaṃ yadi na syād vai na kartā syās tvam apy uta. vināśe kāraṇaṃ tvaṃ ca tasmād vadhyo'si me mataḥ ॥13-1-36॥
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)
asatyapi kṛte kārye neha pannaga lipyate। tasmānnātraiva hetuḥ syādvadhyaḥ kiṃ bahu bhāṣase ॥13-1-37॥
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)
sarpa uvāca॥
The serpent said.
kāryābhāve kriyā na syātsatyasatyapi kāraṇe। tasmāttvamasminhetau me vācyo heturviśeṣataḥ ॥13-1-38॥
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)
yadyahaṃ kāraṇatvena mato lubdhaka tattvataḥ। anyaḥ prayoge syādatra kilbiṣī jantunāśane ॥13-1-39॥
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)
lubdhaka uvāca॥
The hunter said.
vadhyas tvaṃ mama durbuddhe bālaghātī nṛśaṃsakṛt। bhāṣase kiṃ bahu punar vadhyaḥ san pannagādham ॥13-1-40॥
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)
sarpa uvāca॥
The serpent said.
yathā havīṃṣi juhvānā makhe vai lubdhakartvijaḥ। na phalaṃ prāpnuvantyatra paraloke tathā hyaham ॥13-1-41॥
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)
bhīṣma uvāca॥
Bhishma said.
tathā bruvati tasmiṃstu pannage mṛtyucodite। ājagāma tato mṛtyuḥ pannagaṃ cābravīdidam ॥13-1-42॥
While the serpent, impelled by death, was thus speaking, then Death arrived and spoke these words to the serpent. (13-1-42)
kālenāhaṃ praṇuditaḥ pannaga tvām acūcudam। vināśahetur nāsya tvam ahaṃ vā prāṇinaḥ śiśoḥ ॥13-1-43॥
O serpent, impelled by time, I bit you. Neither you nor I are the cause of this child's destruction. (13-1-43)
yathā vāyur jaladharān vikarṣati tatastataḥ। tadvaj jaladavat sarpa kālasya ahaṃ vaśānugaḥ ॥13-1-44॥
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)
sāttvikā rājasāścaiva tāmasā ye ca kecana। bhāvāḥ kālātmakāḥ sarve pravartante hi jantuṣu ॥13-1-45॥
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)
jaṅgamāḥ sthāvarāścaiva divi vā yadi vā bhuvi। sarve kālātmakāḥ sarpa kālātmakamidaṃ jagat ॥13-1-46॥
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)
pravṛttayaś ca yā loke tathaiva ca nivṛttayaḥ। tāsāṃ vikṛtayo yāś ca sarvaṃ kālātmakam smṛtam ॥13-1-47॥
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)
ādityaś candramā viṣṇur āpo vāyuḥ śatakratuḥ। agniḥ khaṃ pṛthivī mitra oṣadhyo vasavas tathā ॥13-1-48॥
The Sun, the Moon, Viṣṇu, the waters, wind, Indra, fire, sky, earth, Mitra, herbs, and the Vasus as well. (13-1-48)
saritaḥ sāgarāś caiva bhāvābhāvau ca pannaga। sarve kālena sṛjyante hriyante ca tathā punaḥ ॥13-1-49॥
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)
evaṃ jñātvā kathaṃ māṃ tvaṃ sadoṣaṃ sarpa manyase। atha caivaṃgate doṣo mayi tvam api doṣavān ॥13-1-50॥
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)
sarpa uvāca॥
The serpent said.
nirdoṣaṃ doṣavantaṃ vā na tvā mṛtyo bravīmyaham। tvayāhaṃ codita iti bravīmyetāvadeva tu ॥13-1-51॥
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)
yadi kāle tu doṣo'sti yadi tatrāpi neṣyate। doṣo naiva parīkṣyo me na hyatrādhikṛtā vayam ॥13-1-52॥
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)
nirmokṣas tvasya doṣasya mayā kāryo yathā tathā। mṛtyo vidoṣaḥ syāmeva yathā tanme prayojanam ॥13-1-53॥
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)
bhīṣma uvāca॥
Bhishma said.
sarpo'thārjunakaṃ prāha śrutaṃ te mṛtyubhāṣitam। nānāgasaṃ māṃ pāśena santāpayitumarhasi ॥13-1-54॥
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)
lubdhaka uvāca॥
The greedy person said.
mṛtyoḥ śrutaṃ me vacanaṃ tava caiva bhujaṅgama। naiva tāvadvidoṣatvaṃ bhavati tvayi pannaga ॥13-1-55॥
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)
mṛtyas tvaṃ caiva hetur hi jantor asya vināśane। ubhayaṃ kāraṇaṃ manye na kāraṇam akāraṇam ॥13-1-56॥
You are death and indeed the cause for the destruction of this being. I think both are causes, not causeless. (13-1-56)
dhiṅ-mṛtyuṃ ca dur-ātmānaṃ krūraṃ duḥkha-karaṃ satām। tvāṃ caiva ahaṃ vadhiṣyāmi pāpaṃ pāpasya kāraṇam ॥13-1-57॥
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)
mṛtyuruvāca॥
Death said.
vivaśau kālavaśagāvāvāṃ taddiṣṭakāriṇau। nāvāṃ doṣeṇa gantavyau yadi samyakprapaśyasi ॥13-1-58॥
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)
lubdhaka uvāca॥
The hunter said.
yuvāmubhau kālavaśau yadi vai mṛtyupannagau। harṣakrodhau kathaṃ syātāmetadicchāmi veditum ॥13-1-59॥
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)
mṛtyuruvāca॥
Death said.
yāḥ kāścid iha ceṣṭāḥ syuḥ sarvāḥ kālapracoditāḥ। pūrvam eva etad uktam hi mayā lubdhaka kālataḥ॥13-1-60॥
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)
tasmād ubhau kālavaśāv āvām tad-diṣṭa-kāriṇau। nāvām doṣeṇa gantavyau tvayā lubdhaka karhicit ॥13-1-61॥
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)
bhīṣma uvāca॥
Bhishma said.
athopagamya kālas tu tasmin dharmārthasaṃśaye। abravīt pannagaṃ mṛtyuṃ lubdham arjunakaṃ ca tam ॥13-1-62॥
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)
kāla uvāca॥
Time spoke.
naivāhaṃ nāpyayaṃ mṛtyurnāyaṃ lubdhaka pannagaḥ। kilbiṣī jantumaraṇe na vayaṃ hi prayojakāḥ ॥13-1-63॥
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)
akarodyadayaṃ karma tanno'rjunaka codakam। praṇāśaheturnānyo'sya vadhyate'yaṃ svakarmaṇā ॥13-1-64॥
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)
yadanena kṛtaṃ karma tenāyaṃ nidhanaṃ gataḥ। vināśahetuḥ karmāsya sarve karmavaśā vayam ॥13-1-65॥
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)
karmadāyādavāṃllokaḥ karmasambandhalakṣaṇaḥ। karmāṇi codayantīha yathānyonyaṃ tathā vayam ॥13-1-66॥
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)
yathā mṛtpiṇḍataḥ kartā kurute yadyadicchati। evamātmakṛtaṃ karma mānavaḥ pratipadyate ॥13-1-67॥
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)
yathā chāyātapau nityaṃ susambaddhau nirantaram। tathā karma ca kartā ca sambaddhau ātmakarmabhiḥ ॥13-1-68॥
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)
evaṁ nāhaṁ na vai mṛtyur na sarpo na tathā bhavān। na ceyaṁ brāhmaṇī vṛddhā śiśur evātra kāraṇam ॥13-1-69॥
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)
tasmiṁs tathā bruvāṇe tu brāhmaṇī gautamī nṛpa। svakarmapratyayāṁl lokān matvā arjunakam abravīt ॥13-1-70॥
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)
naiva kālo na bhujago na mṛtyuriha kāraṇam। svakarmabhirayam bālaḥ kālena nidhanaṃ gataḥ ॥13-1-71॥
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)
mayā ca tatkṛtaṃ karma yenāyaṃ me mṛtaḥ sutaḥ। yātu kālas tathā mṛtyur muñcārjunaka pannagam ॥13-1-72॥
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)
bhīṣma uvāca॥
Bhishma said.
tato yathāgataṃ jagmur mṛtyuḥ kālo'tha pannagaḥ। abhūd viroṣo'rjunako viśokā caiva gautamī ॥13-1-73॥
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)
etat-śrutvā śamaṃ gaccha mā bhūś-cintāparaḥ nṛpa। sva-karma-pratyayān lokān trīn viddhi manuja-ṛṣabha ॥13-1-74॥
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)
na tu tvayā kṛtaṃ pārtha nāpi duryodhanena vai। kālena tatkṛtaṃ viddhi vihatā yena pārthivāḥ ॥13-1-75॥
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)
vaiśampāyana uvāca॥
Vaiśampāyana said.
ity etad vacanaṃ śrutvā babhūva vigatajvaraḥ। yudhiṣṭhiro mahātejāḥ papraccha idaṃ ca dharmavit ॥13-1-76॥
Having heard these words, Yudhishthira, the highly energetic knower of dharma, became free from fever and asked this as well. (13-1-76)
