Chapter 29: Kuntī’s Decision to Send Bhīma Against Baka to Save Their Brahmin Host
जनमेजय उवाच॥
Janamejaya said:
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एकचक्रां गतास्ते तु कुन्तीपुत्रा महारथाः । अतः परं द्विजश्रेष्ठ किमकुर्वत पाण्डवाः ॥BORI: ०१-१४५-१॥
After those mighty warriors, the sons of Kunti, had gone to Ekachakra, what did the Pandavas do next, O best of brahmins? (BORI: 01-145-1)
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वैशम्पायन उवाच॥
Vaiśampāyana said:
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एकचक्रां गतास्ते तु कुन्तीपुत्रा महारथाः । ऊषुर्नातिचिरं कालं ब्राह्मणस्य निवेशने ॥BORI: ०१-१४५-२॥
After reaching Ekacakrā, Kuntī’s sons, the great chariot-warriors, stayed for a short time in a Brahmin’s house. (BORI: 01-145-2)
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रमणीयानि पश्यन्तो वनानि विविधानि च । पार्थिवानपि चोद्देशान्सरितश्च सरांसि च ॥BORI: ०१-१४५-३॥
Seeing delightful forests of many kinds, royal domains, rivers, and lakes… (BORI: 01-145-3)
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चेरुर्भैक्षं तदा ते तु सर्व एव विशां पते । बभूवुर्नागराणां च स्वैर्गुणैः प्रियदर्शनाः ॥BORI: ०१-१४५-४॥
Then they all went about begging alms, O king, and through their virtues became pleasing to the townspeople. (BORI: 01-145-4)
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निवेदयन्ति स्म च ते भैक्षं कुन्त्याः सदा निशि । तया विभक्तान्भागांस्ते भुञ्जते स्म पृथक्पृथक् ॥BORI: ०१-१४५-५॥
Each evening they would present the alms they had collected to Kunti, and then eat separately the portions she allotted to them. (BORI: 01-145-5)
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अर्धं ते भुञ्जते वीराः सह मात्रा परन्तपाः । अर्धं भैक्षस्य सर्वस्य भीमो भुङ्क्ते महाबलः ॥BORI: ०१-१४५-६॥
Those heroic subduers of their foes ate half of it together with their mother, while the mighty Bhima ate the other half of all the alms. (BORI: 01-145-6)
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तथा तु तेषां वसतां तत्र राजन्महात्मनाम् । अतिचक्राम सुमहान्कालोऽथ भरतर्षभ ॥BORI: ०१-१४५-७॥
Thus, O king, as those great souls dwelt there, a very long time passed, O bull of the Bharatas. (BORI: 01-145-7)
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ततः कदाचिद्भैक्षाय गतास्ते भरतर्षभाः । सङ्गत्या भीमसेनस्तु तत्रास्ते पृथया सह ॥BORI: ०१-१४५-८॥
Then one day those bulls of Bharata went out to seek alms, while Bhimasena happened to remain there with Pritha. (BORI: 01-145-8)
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अथार्तिजं महाशब्दं ब्राह्मणस्य निवेशने । भृशमुत्पतितं घोरं कुन्ती शुश्राव भारत ॥BORI: ०१-१४५-९॥
Then Kunti heard a great and terrible cry of anguish arise loudly in the Brahmin’s dwelling, O Bharata. (BORI: 01-145-9)
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रोरूयमाणांस्तान्सर्वान्परिदेवयतश्च सा । कारुण्यात्साधुभावाच्च देवी राजन्न चक्षमे ॥BORI: ०१-१४५-१०॥
O king, out of compassion and her own goodness, the noble lady could not bear to hear them all wailing and lamenting. (BORI: 01-145-10)
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मथ्यमानेव दुःखेन हृदयेन पृथा ततः । उवाच भीमं कल्याणी कृपान्वितमिदं वचः ॥BORI: ०१-१४५-११॥
Then the noble Pritha, her heart wrung with sorrow, compassionately spoke these words to Bhima: (BORI: 01-145-11)
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वसामः सुसुखं पुत्र ब्राह्मणस्य निवेशने । अज्ञाता धार्तराष्ट्राणां सत्कृता वीतमन्यवः ॥BORI: ०१-१४५-१२॥
My son, we live very comfortably in this Brahmin’s house, unknown to the sons of Dhritarashtra, treated with honour, and free from fear. (BORI: 01-145-12)
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सा चिन्तये सदा पुत्र ब्राह्मणस्यास्य किं न्वहम् । प्रियं कुर्यामिति गृहे यत्कुर्युरुषिताः सुखम् ॥BORI: ०१-१४५-१३॥
I am always considering, son, what kindness I might do for this Brahmin, as those who have lived comfortably in his house ought to do. (BORI: 01-145-13)
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एतावान्पुरुषस्तात कृतं यस्मिन्न नश्यति । यावच्च कुर्यादन्योऽस्य कुर्यादभ्यधिकं ततः ॥BORI: ०१-१४५-१४॥
A man is one, dear son, in whom a kindness is not wasted: whatever another does for him, he should do still more in return. (BORI: 01-145-14)
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तदिदं ब्राह्मणस्यास्य दुःखमापतितं ध्रुवम् । तत्रास्य यदि साहाय्यं कुर्याम सुकृतं भवेत् ॥BORI: ०१-१४५-१५॥
This Brahmin has clearly fallen into distress. If we were to help him in this matter, it would be a virtuous deed. (BORI: 01-145-15)
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भीम उवाच॥
Bhima said:
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ज्ञायतामस्य यद्दुःखं यतश्चैव समुत्थितम् । विदिते व्यवसिष्यामि यद्यपि स्यात्सुदुष्करम् ॥BORI: ०१-१४५-१६॥
Let it be ascertained what his affliction is and what has caused it. Once I know, I shall act resolutely, even if the task is exceedingly difficult. (BORI: 01-145-16)
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वैशम्पायन उवाच॥
Vaiśampāyana said:
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तथा हि कथयन्तौ तौ भूयः शुश्रुवतुः स्वनम् । आर्तिजं तस्य विप्रस्य सभार्यस्य विशां पते ॥BORI: ०१-१४५-१७॥
As the two were conversing in this way, they once again heard the anguished cries of that Brahmin and his wife, O king. (BORI: 01-145-17)
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अन्तःपुरं ततस्तस्य ब्राह्मणस्य महात्मनः । विवेश कुन्ती त्वरिता बद्धवत्सेव सौरभी ॥BORI: ०१-१४५-१८॥
Kunti then hurried into the private quarters of that noble Brahmin, like a cow anxious for her tethered calf. (BORI: 01-145-18)
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ततस्तं ब्राह्मणं तत्र भार्यया च सुतेन च । दुहित्रा चैव सहितं ददर्श विकृताननम् ॥BORI: ०१-१४५-१९॥
There she saw the Brahmin with a distraught expression, together with his wife, son, and daughter. (BORI: 01-145-19)
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ब्राह्मण उवाच॥
The Brahmin said:
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धिगिदं जीवितं लोकेऽनलसारमनर्थकम् । दुःखमूलं पराधीनं भृशमप्रियभागि च ॥BORI: ०१-१४५-२०॥
Damn this life in the world—burning at its core, futile, rooted in suffering, dependent on others, and constantly subject to what is unpleasant. (BORI: 01-145-20)
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जीविते परमं दुःखं जीविते परमो ज्वरः । जीविते वर्तमानस्य द्वन्द्वानामागमो ध्रुवः ॥BORI: ०१-१४५-२१॥
In life there is the greatest sorrow; in life there is the greatest anguish. For one who lives, the onset of opposing conditions is inevitable. (BORI: 01-145-21)
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एकात्मापि हि धर्मार्थौ कामं च न निषेवते । एतैश्च विप्रयोगोऽपि दुःखं परमकं मतम् ॥BORI: ०१-१४५-२२॥
For one and the same person does not enjoy duty, wealth, and pleasure; yet separation from these too is regarded as the greatest suffering. (BORI: 01-145-22)
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आहुः केचित्परं मोक्षं स च नास्ति कथञ्चन । अर्थप्राप्तौ च नरकः कृत्स्न एवोपपद्यते ॥BORI: ०१-१४५-२३॥
Some say that liberation is supreme, but it does not exist at all. And when wealth is acquired, hell in its entirety ensues. (BORI: 01-145-23)
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अर्थेप्सुता परं दुःखमर्थप्राप्तौ ततोऽधिकम् । जातस्नेहस्य चार्थेषु विप्रयोगे महत्तरम् ॥BORI: ०१-१४५-२४॥
The desire for wealth is the greatest misery; obtaining wealth brings still greater misery, and for one who has grown attached to it, losing it brings the greatest misery of all. (BORI: 01-145-24)
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न हि योगं प्रपश्यामि येन मुच्येयमापदः । पुत्रदारेण वा सार्धं प्राद्रवेयामनामयम् ॥BORI: ०१-१४५-२५॥
For I see no means by which I might escape this calamity, or flee safely together with my wife and children. (BORI: 01-145-25)
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यतितं वै मया पूर्वं यथा त्वं वेत्थ ब्राह्मणि । यतः क्षेमं ततो गन्तुं त्वया तु मम न श्रुतम् ॥BORI: ०१-१४५-२६॥
As you know, Brahmin lady, I tried before to go somewhere safe, but you would not listen to me. (BORI: 01-145-26)
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इह जाता विवृद्धास्मि पिता चेह ममेति च । उक्तवत्यसि दुर्मेधे याच्यमाना मयासकृत् ॥BORI: ०१-१४५-२७॥
“I was born and raised here, and my father is here”—so you have said, foolish woman, when I repeatedly pleaded with you. (BORI: 01-145-27)
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स्वर्गतो हि पिता वृद्धस्तथा माता चिरं तव । बान्धवा भूतपूर्वाश्च तत्र वासे तु का रतिः ॥BORI: ०१-१४५-२८॥
Your aged father has long since gone to heaven, as has your mother, and your relatives too are now a thing of the past. What pleasure can there be in living there? (BORI: 01-145-28)
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सोऽयं ते बन्धुकामाया अशृण्वन्त्या वचो मम । बन्धुप्रणाशः सम्प्राप्तो भृशं दुःखकरो मम ॥BORI: ०१-१४५-२९॥
Because, in your desire for your relatives, you did not heed my words, this destruction of your kin has now come about, causing me great sorrow. (BORI: 01-145-29)
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अथवा मद्विनाशोऽयं न हि शक्ष्यामि कञ्चन । परित्यक्तुमहं बन्धुं स्वयं जीवन्नृशंसवत् ॥BORI: ०१-१४५-३०॥
Or rather, this will be my own death, for I cannot remain alive and abandon any kinsman like a cruel man. (BORI: 01-145-30)
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सहधर्मचरीं दान्तां नित्यं मातृसमां मम । सखायं विहितां देवैर्नित्यं परमिकां गतिम् ॥BORI: ०१-१४५-३१॥
my self-controlled partner in dharma, always like a mother to me, a companion ordained by the gods and ever my highest refuge... (BORI: 01-145-31)
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मात्रा पित्रा च विहितां सदा गार्हस्थ्यभागिनीम् । वरयित्वा यथान्यायं मन्त्रवत्परिणीय च ॥BORI: ०१-१४५-३२॥
chosen by my mother and father, ever my partner in household life, whom I duly took as my bride and married with the prescribed rites… (BORI: 01-145-32)
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कुलीनां शीलसम्पन्नामपत्यजननीं मम । त्वामहं जीवितस्यार्थे साध्वीमनपकारिणीम् । परित्यक्तुं न शक्ष्यामि भार्यां नित्यमनुव्रताम् ॥BORI: ०१-१४५-३३॥
I cannot abandon you for the sake of my life—you who are of noble family and good character, the mother of my children, virtuous and blameless, my wife, ever devoted to me. (BORI: 01-145-33)
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कुत एव परित्यक्तुं सुतां शक्ष्याम्यहं स्वयम् । बालामप्राप्तवयसमजातव्यञ्जनाकृतिम् ॥BORI: ०१-१४५-३४॥
How, then, could I myself abandon my daughter—a child not yet come of age, whose womanly features have not yet developed? (BORI: 01-145-34)
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भर्तुरर्थाय निक्षिप्तां न्यासं धात्रा महात्मना । यस्यां दौहित्रजाँल्लोकानाशंसे पितृभिः सह । स्वयमुत्पाद्य तां बालां कथमुत्स्रष्टुमुत्सहे ॥BORI: ०१-१४५-३५॥
She was entrusted by the great Creator as a trust for her future husband, and through her I hope, together with my ancestors, to attain the worlds won by a daughter’s sons. Having fathered this young girl myself, how could I bring myself to abandon her? (BORI: 01-145-35)
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मन्यन्ते केचिदधिकं स्नेहं पुत्रे पितुर्नराः । कन्यायां नैव तु पुनर्मम तुल्यावुभौ मतौ ॥BORI: ०१-१४५-३६॥
Some men think that a father’s affection for a son is greater than for a daughter, but in my view the two are equal. (BORI: 01-145-36)
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यस्मिँल्लोकाः प्रसूतिश्च स्थिता नित्यमथो सुखम् । अपापां तामहं बालां कथमुत्स्रष्टुमुत्सहे ॥BORI: ०१-१४५-३७॥
In him rest the worlds, progeny, and eternal happiness; yet how can I bring myself to abandon that innocent young girl? (BORI: 01-145-37)
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आत्मानमपि चोत्सृज्य तप्स्ये प्रेतवशं गतः । त्यक्ता ह्येते मया व्यक्तं नेह शक्ष्यन्ति जीवितुम् ॥BORI: ०१-१४५-३८॥
Even if I give up my own life, I shall suffer once I have fallen under death’s sway, for these, left behind by me, clearly will not be able to survive here. (BORI: 01-145-38)
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एषां चान्यतमत्यागो नृशंसो गर्हितो बुधैः । आत्मत्यागे कृते चेमे मरिष्यन्ति मया विना ॥BORI: ०१-१४५-३९॥
To abandon any one of them would be cruel and condemned by the wise; yet if I take my own life, they will die without me. (BORI: 01-145-39)
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स कृच्छ्रामहमापन्नो न शक्तस्तर्तुमापदम् । अहो धिक्कां गतिं त्वद्य गमिष्यामि सबान्धवः । सर्वैः सह मृतं श्रेयो न तु मे जीवितं क्षमम् ॥BORI: ०१-१४५-४०॥
I am in terrible straits and cannot overcome this calamity. Alas, what fate will I meet today together with my kinsmen? It is better to die with them all; life would be intolerable to me. (BORI: 01-145-40)
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युधिष्ठिरं च कुन्तीं च चिन्तयन्त उपासते ॥KUMB: १-१७१-४॥
They remain seated, thinking of Yudhishthira and Kunti. (KUMB: 1-171-4)
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भैक्षं चरन्तस्तु तदा जटिला ब्रह्मचारिणः ॥KUMB: १-१७१-५॥
But then, wearing matted locks and living as celibate students, they went about begging for alms… (KUMB: 1-171-5)
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दर्शनीया द्विजाः शुभ्रा देवगर्भोपमाः शुभाः । भैक्षानर्हाश्च राज्यार्हाः सुकुमारास्तपस्विनः ॥KUMB: १-१७१-६॥
handsome Brahmins, radiant, noble, and resembling the offspring of gods—delicate ascetics, unfit to beg for alms and worthy of kingship. (KUMB: 1-171-6)
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नैते यथार्थतो विप्राः सुकुमारास्तपस्विनः । चरन्ति भूमौ प्रच्छन्नाः कस्माच्चित्कारणादिह ॥KUMB: १-१७१-७॥
These delicate ascetics are not truly Brahmins. They are roaming the earth in disguise for some reason. (KUMB: 1-171-7)
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सर्वलक्षणसंपन्ना भैक्षं नार्हन्ति नित्यशः । कार्यार्थिनश्चरन्तीति तर्कयन्त इति ब्रुवन् ॥KUMB: १-१७१-८॥
“Endowed with every mark of excellence, they are not fit to beg continually; they must be wandering in pursuit of some purpose”—so they reasoned, he said. (KUMB: 1-171-8)
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बन्धूनामागमान्नित्यमुपचारैस्तु नागराः । भाजनानि च पूर्णानि भक्ष्यभोज्यैरकारयन् ॥KUMB: १-१७१-९॥
Whenever their relatives arrived, the townspeople would show them hospitality and have vessels filled with food and delicacies. (KUMB: 1-171-9)
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मौनव्रतेन संयुक्ता भैश्रं गृह्णन्ति पाण्डवाः । माता चिरगतान्ज्ञात्वा शोचन्ती पाण्डवान्प्रति ॥KUMB: १-१७१-१०॥
The Pandavas, observing a vow of silence, received alms. Their mother, realizing that they had been gone a long time, grieved for them... (KUMB: 1-171-10)
[PV-SVO:01_029_52]
दुःखाश्रुपूर्णनयना लिखन्त्यास्ते महीतलम् । भिक्षित्वा द्विजगेहेषु चिन्तयन्तश्च मातरम् ॥KUMB: १-१७१-११॥
Her eyes full of tears of sorrow, she sits scratching the ground. After begging at Brahmins’ homes and thinking of their mother… (KUMB: 1-171-11)
[PV-SVO:01_029_53]
स नाशितश्च भवति कल्याणान्नभुजिः पुरा । स वैवर्ण्यं च कार्श्यं च जगामातृप्तिकारितम् ॥KUMB: १-१७१-१५॥
He who had formerly eaten excellent food now went unfed, becoming pale and thin from never having his fill. (KUMB: 1-171-15)
[PV-SVO:01_029_54]
आज्यबिन्दुर्यथा वह्नौ महति ज्वलिते भवेत् । तथार्धभागं भीमस्य भिक्षान्नस्य नरोत्तम ॥KUMB: १-१७१-१६॥
O best of men, Bhima’s half-share of the food obtained by begging was like a drop of ghee in a great blazing fire. (KUMB: 1-171-16)
[PV-SVO:01_029_55]
भीमोऽपि क्रीडयित्वाथ मिथो ब्राह्मणबन्धुषु । कुम्भकारेण संबन्धाल्लेभे पात्रं महत्तरम् ॥KUMB: १-१७१-१८॥
Then Bhima, after joining in play with his Brahmin companions, obtained a much larger vessel through his acquaintance with a potter. (KUMB: 1-171-18)
[PV-SVO:01_029_56]
कुम्भकारोऽददात्पात्रं महत्कृत्वातिमात्रकम् । प्रहसन्भीमसेनाय विस्मितस्तस्य कर्मणा ॥KUMB: १-१७१-१९॥
Astonished by his feat, the potter laughed and gave Bhimasena an extraordinarily large vessel that he had made. (KUMB: 1-171-19)
[PV-SVO:01_029_57]
तस्याद्भुतं कर्म कुर्वन्मृद्भारं महदाददे । मृद्भारैः शतसाहस्रैः कुम्भकारमतोषयत् ॥KUMB: १-१७१-२०॥
Performing an astonishing task for him, he took up an enormous load of clay and gratified the potter with a hundred thousand such loads. (KUMB: 1-171-20)
[PV-SVO:01_029_58]
चक्रे चक्रे च मृद्भाण्डान्सततं भैक्षमाचरन् । तदादायागतं दृष्ट्वा हसन्ति प्रहसन्ति च ॥KUMB: १-१७१-२१॥
He made clay vessels on the wheel while continually begging for alms. Seeing him come carrying one, they smile and laugh aloud. (KUMB: 1-171-21)
[PV-SVO:01_029_59]
भक्ष्यभोज्यानि विविधान्यादाय प्रक्षिपन्ति च । एवमेव सदा भुक्त्वा मात्रे वदति वै रहः । न चाशितोऽस्मि भवति कल्याणान्नभृतः पुरा ॥KUMB: १-१७१-२२॥
They also take various kinds of food and put them in. After eating in this way each day, he privately tells his mother, “I am not satisfied, madam; formerly I was nourished on excellent food.” (KUMB: 1-171-22)
[PV-SVO:01_029_60]
यावन्तो यस्य संयोगा द्रव्यैरिष्टैर्भवन्त्युत । तावन्तोऽस्य निख्यन्ते हृदये शोकशङ्कवः ॥KUMB: १-१७१-४०॥
However many ties a person has to cherished possessions, just that many spikes of grief are driven into his heart. (KUMB: 1-171-40)
[PV-SVO:01_029_61]
तदिदं जीवितं प्राप्य अल्पकालं महाभयम् । त्यागो हि न मया प्राप्तो भार्यया सहितेन च ॥KUMB: १-१७१-४१॥
Therefore, having obtained this brief life, fraught with great danger, I have not attained renunciation, bound as I am to my wife. (KUMB: 1-171-41)
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न भोजनं विरुद्धं स्यान्न स्त्रीदेशो निबन्धनः । सुदूरमपि तं देशं व्रजेद्गरुडहंसवत् ॥KUMB: १-१७१-४६॥
No food should be objectionable, nor should one’s wife’s homeland be a fetter; one should travel even to a very distant land, like Garuḍa or a swan. (KUMB: 1-171-46)
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कुत एव परित्यक्तुं सुतं शक्ष्याम्यहं स्वयम् । प्रार्थयेयं परां प्रीतिं यस्मिन्स्वर्गफलानि च ॥KUMB: १-१७१-५७॥
How, then, could I myself abandon the son in whom I hope to find the greatest joy and the rewards of heaven? (KUMB: 1-171-57)
[PV-SVO:01_029_64]
यस्य जातस्य पितरो मुखं दृष्ट्वा दिवं गताः । अहं मुक्तः पितृऋणाद्यस्य जातस्य तेजसा ॥KUMB: १-१७१-५८॥
At his birth, my ancestors saw his face and went to heaven; through the power of his birth, I was freed from my debt to the ancestors. (KUMB: 1-171-58)
[PV-SVO:01_029_65]
दयितं मे कथं बालमहं त्यक्तुमिहोत्सहे । तमहं ज्येष्ठपुत्रं मे कुलनिर्हारकं विभुम् ॥KUMB: १-१७१-५९॥
How can I bring myself to abandon my beloved child here? Him, my eldest son, mighty and the deliverer of my family... (KUMB: 1-171-59)
[PV-SVO:01_029_66]
मम पिण्डोदकनिधिं कथं त्यक्ष्यामि पुत्रकम् । त्यागोऽयं मम संप्राप्तो ममन्वा मे सुतस्य वा ॥KUMB: १-१७१-६०॥
How can I abandon my little son, the source of my funeral cakes and libations of water? The need to give someone up has now fallen upon me—whether myself or my son... (KUMB: 1-171-60)
[PV-SVO:01_029_67]
तव वा तव पुत्र्या वा अत्र वासस्य तत्फलम् । न शृणोषि वचो मह्यं तत्फलं भुङ्क्ष्व भामिनि ॥KUMB: १-१७१-६१॥
or yours, or your daughter’s—such is the consequence of living here. You do not heed what I say; reap that consequence, fair lady. (KUMB: 1-171-61)
[PV-SVO:01_029_68]
अथवाहं न शक्ष्यामि स्वयं मर्तुं सुतं मम । एकं त्यक्तुं न शक्नोति भवतीं च सुतामपि ॥KUMB: १-१७१-६२॥
Or I shall not be able to die myself. One cannot abandon my only son, you, and my daughter as well. (KUMB: 1-171-62)
[PV-SVO:01_029_69]
ब्राह्मण्युवाच॥
The Brahmin woman said:
[PV-PAN:01_029_70]
न सन्तापस्त्वया कार्यः प्राकृतेनेव कर्हिचित् । न हि सन्तापकालोऽयं वैद्यस्य तव विद्यते ॥BORI: ०१-१४६-१॥
You must never grieve like an ordinary person. Indeed, this is no time for you, a physician, to grieve. (BORI: 01-146-1)
[PV-PAN:01_029_71]
अवश्यं निधनं सर्वैर्गन्तव्यमिह मानवैः । अवश्यभाविन्यर्थे वै सन्तापो नेह विद्यते ॥BORI: ०१-१४६-२॥
All human beings here must inevitably meet their end. There is no cause for grief over what is bound to happen. (BORI: 01-146-2)
[PV-PAN:01_029_72]
भार्या पुत्रोऽथ दुहिता सर्वमात्मार्थमिष्यते । व्यथां जहि सुबुद्ध्या त्वं स्वयं यास्यामि तत्र वै ॥BORI: ०१-१४६-३॥
A wife, a son, and a daughter—all are desired for one’s own sake. Put aside your anguish with sound judgment; I myself shall go there. (BORI: 01-146-3)
[PV-PAN:01_029_73]
एतद्धि परमं नार्याः कार्यं लोके सनातनम् । प्राणानपि परित्यज्य यद्भर्तृहितमाचरेत् ॥BORI: ०१-१४६-४॥
For this is a woman’s highest and eternal duty in the world: to act for her husband’s good, even at the cost of her life. (BORI: 01-146-4)
[PV-PAN:01_029_74]
तच्च तत्र कृतं कर्म तवापीह सुखावहम् । भवत्यमुत्र चाक्षय्यं लोकेऽस्मिंश्च यशस्करम् ॥BORI: ०१-१४६-५॥
And the deed you performed in that regard brings you happiness here; it is imperishable in the next world and brings fame in this one. (BORI: 01-146-5)
[PV-PAN:01_029_75]
एष चैव गुरुर्धर्मो यं प्रवक्षाम्यहं तव । अर्थश्च तव धर्मश्च भूयानत्र प्रदृश्यते ॥BORI: ०१-१४६-६॥
And this is indeed a weighty duty, which I shall explain to you. Here, both your benefit and your duty appear greater. (BORI: 01-146-6)
[PV-PAN:01_029_76]
यदर्थमिष्यते भार्या प्राप्तः सोऽर्थस्त्वया मयि । कन्या चैव कुमारश्च कृताहमनृणा त्वया ॥BORI: ०१-१४६-७॥
Through me you have attained the purpose for which a wife is desired. There is both a daughter and a son, and you have freed me from my debt. (BORI: 01-146-7)
[PV-PAN:01_029_77]
समर्थः पोषणे चासि सुतयो रक्षणे तथा । न त्वहं सुतयोः शक्ता तथा रक्षणपोषणे ॥BORI: ०१-१४६-८॥
You are capable of supporting our two children and protecting them as well, but I am not likewise able to protect and support them. (BORI: 01-146-8)
[PV-PAN:01_029_78]
मम हि त्वद्विहीनायाः सर्वकामा न आपदः । कथं स्यातां सुतौ बालौ भवेयं च कथं त्वहम् ॥BORI: ०१-१४६-९॥
Bereft of you, would not every pleasure be a calamity for me? What would become of my two young sons, and what would become of me? (BORI: 01-146-9)
[PV-PAN:01_029_79]
कथं हि विधवानाथा बालपुत्रा विना त्वया । मिथुनं जीवयिष्यामि स्थिता साधुगते पथि ॥BORI: ०१-१४६-१०॥
How can I, widowed and without a protector, my sons still young, keep the pair alive without you while remaining on the path of virtue? (BORI: 01-146-10)
[PV-PAN:01_029_80]
अहङ्कृतावलिप्तैश्च प्रार्थ्यमानामिमां सुताम् । अयुक्तैस्तव सम्बन्धे कथं शक्ष्यामि रक्षितुम् ॥BORI: ०१-१४६-११॥
How will I be able to protect this daughter, when arrogant, conceited men unworthy of alliance with you seek her hand? (BORI: 01-146-11)
[PV-PAN:01_029_81]
उत्सृष्टमामिषं भूमौ प्रार्थयन्ति यथा खगाः । प्रार्थयन्ति जनाः सर्वे वीरहीनां तथा स्त्रियम् ॥BORI: ०१-१४६-१२॥
Just as birds seek out a piece of meat cast upon the ground, so all men pursue a woman who has no protector. (BORI: 01-146-12)
[PV-PAN:01_029_82]
साहं विचाल्यमाना वै प्रार्थ्यमाना दुरात्मभिः । स्थातुं पथि न शक्ष्यामि सज्जनेष्टे द्विजोत्तम ॥BORI: ०१-१४६-१३॥
Thus, being led astray and solicited by wicked men, I shall not be able to remain on the path cherished by the virtuous, O best of Brahmins. (BORI: 01-146-13)
[PV-PAN:01_029_83]
कथं तव कुलस्यैकामिमां बालामसंस्कृताम् । पितृपैतामहे मार्गे नियोक्तुमहमुत्सहे ॥BORI: ०१-१४६-१४॥
How can I dare to set this sole young, untrained girl of your lineage upon the path of her fathers and forefathers? (BORI: 01-146-14)
[PV-PAN:01_029_84]
कथं शक्ष्यामि बालेऽस्मिन्गुणानाधातुमीप्षितान् । अनाथे सर्वतो लुप्ते यथा त्वं धर्मदर्शिवान् ॥BORI: ०१-१४६-१५॥
How shall I be able to instill the desired virtues in this child, now orphaned and bereft of everything, as you could, with your understanding of dharma? (BORI: 01-146-15)
[PV-PAN:01_029_85]
इमामपि च ते बालामनाथां परिभूय माम् । अनर्हाः प्रार्थयिष्यन्ति शूद्रा वेदश्रुतिं यथा ॥BORI: ०१-१४६-१६॥
And unworthy men will seek this young, unprotected daughter of yours as well, despising me, just as Shudras seek to hear the Veda. (BORI: 01-146-16)
[PV-PAN:01_029_86]
तां चेदहं न दित्सेयं त्वद्गुणैरुपबृंहिताम् । प्रमथ्यैनां हरेयुस्ते हविर्ध्वाङ्क्षा इवाध्वरात् ॥BORI: ०१-१४६-१७॥
If I were unwilling to give her away, endowed as she is with your virtues, they would seize her by force, like crows carrying off an oblation from a sacrifice. (BORI: 01-146-17)
[PV-PAN:01_029_87]
सम्प्रेक्षमाणा पुत्रं ते नानुरूपमिवात्मनः । अनर्हवशमापन्नामिमां चापि सुतां तव ॥BORI: ०१-१४६-१८॥
Seeing your son as though unworthy of you, and this daughter of yours fallen into the hands of an unworthy man... (BORI: 01-146-18)
[PV-PAN:01_029_88]
अवज्ञाता च लोकस्य तथात्मानमजानती । अवलिप्तैर्नरैर्ब्रह्मन्मरिष्यामि न संशयः ॥BORI: ०१-१४६-१९॥
Despised by the world and not knowing myself, I shall die at the hands of arrogant men, O Brahmin—there is no doubt. (BORI: 01-146-19)
[PV-PAN:01_029_89]
तौ विहीनौ मया बालौ त्वया चैव ममात्मजौ । विनश्येतां न संदेहो मत्स्याविव जलक्षये ॥BORI: ०१-१४६-२०॥
My two young sons, deprived of both you and me, would undoubtedly perish like fish when the water dries up. (BORI: 01-146-20)
[PV-PAN:01_029_90]
त्रितयं सर्वथाप्येवं विनशिष्यत्यसंशयम् । त्वया विहीनं तस्मात्त्वं मां परित्यक्तुमर्हसि ॥BORI: ०१-१४६-२१॥
Thus, without you, all three of us will certainly perish in every way. Therefore, you ought to abandon me. (BORI: 01-146-21)
[PV-PAN:01_029_91]
व्युष्टिरेषा परा स्त्रीणां पूर्वं भर्तुः परा गतिः । न तु ब्राह्मणपुत्राणां विषये परिवर्तितुम् ॥BORI: ०१-१४६-२२॥
For a woman, this is the highest fulfillment, the highest destiny: to die before her husband. But, Brahmin, you must not waver where the children are concerned. (BORI: 01-146-22)
[PV-PAN:01_029_92]
परित्यक्तः सुतश्चायं दुहितेयं तथा मया । बान्धवाश्च परित्यक्तास्त्वदर्थं जीवितं च मे ॥BORI: ०१-१४६-२३॥
For your sake, I have abandoned this son and this daughter as well, along with my relatives and my own life. (BORI: 01-146-23)
[PV-PAN:01_029_93]
यज्ञैस्तपोभिर्नियमैर्दानैश्च विविधैस्तथा । विशिष्यते स्त्रिया भर्तुर्नित्यं प्रियहिते स्थितिः ॥BORI: ०१-१४६-२४॥
A woman’s constant devotion to what is pleasing and beneficial to her husband surpasses sacrifices, austerities, religious observances, and gifts of every kind. (BORI: 01-146-24)
[PV-PAN:01_029_94]
तदिदं यच्चिकीर्षामि धर्म्यं परमसंमतम् । इष्टं चैव हितं चैव तव चैव कुलस्य च ॥BORI: ०१-१४६-२५॥
What I wish to do, then, is righteous and highly approved, as well as pleasing and beneficial to you and your family. (BORI: 01-146-25)
[PV-PAN:01_029_95]
इष्टानि चाप्यपत्यानि द्रव्याणि सुहृदः प्रियाः । आपद्धर्मविमोक्षाय भार्या चापि सतां मतम् ॥BORI: ०१-१४६-२६॥
Children, possessions, beloved friends, and a wife are all cherished as means of deliverance from adversity—such is the view of the good. (BORI: 01-146-26)
[PV-PAN:01_029_96]
एकतो वा कुलं कृत्स्नमात्मा वा कुलवर्धन । न समं सर्वमेवेति बुधानामेष निश्चयः ॥BORI: ०१-१४६-२७॥
On one side is the entire family, and on the other oneself, O perpetuator of the family. They are not equal at all—such is the considered judgment of the wise. (BORI: 01-146-27)
[PV-PAN:01_029_97]
स कुरुष्व मया कार्यं तारयात्मानमात्मना । अनुजानीहि मामार्य सुतौ मे परिरक्ष च ॥BORI: ०१-१४६-२८॥
So let me do what must be done. Save yourself through your own self; give me leave, noble one, and protect my two sons. (BORI: 01-146-28)
[PV-PAN:01_029_98]
अवध्याः स्त्रिय इत्याहुर्धर्मज्ञा धर्मनिश्चये । धर्मज्ञान् राक्षसानाहुर्न हन्यात्स च मामपि ॥BORI: ०१-१४६-२९॥
Those who know dharma say, when determining what is right, that women must not be killed. They also say that Rakshasas know dharma, so he may not kill me either. (BORI: 01-146-29)
[PV-PAN:01_029_99]
निःसंशयो वधः पुंसां स्त्रीणां संशयितो वधः । अतो मामेव धर्मज्ञ प्रस्थापयितुमर्हसि ॥BORI: ०१-१४६-३०॥
The death of men is certain, but the death of women is uncertain. Therefore, knower of dharma, you should send me alone. (BORI: 01-146-30)
[PV-PAN:01_029_100]
भुक्तं प्रियाण्यवाप्तानि धर्मश्च चरितो मया । त्वत्प्रसूतिः प्रिया प्राप्ता न मां तप्स्यत्यजीवितम् ॥BORI: ०१-१४६-३१॥
I have enjoyed life and attained what I cherished, and I have fulfilled my duty. I have had a beloved child by you; death will cause me no grief. (BORI: 01-146-31)
[PV-PAN:01_029_101]
जातपुत्रा च वृद्धा च प्रियकामा च ते सदा । समीक्ष्यैतदहं सर्वं व्यवसायं करोम्यतः ॥BORI: ०१-१४६-३२॥
I have borne a son, I have grown old, and I have always sought to please you. Considering all this, I therefore make this resolve. (BORI: 01-146-32)
[PV-PAN:01_029_102]
उत्सृज्यापि च मामार्य वेत्स्यस्यन्यामपि स्त्रियम् । ततः प्रतिष्ठितो धर्मो भविष्यति पुनस्तव ॥BORI: ०१-१४६-३३॥
Even after casting me off, noble one, you may take another woman; then your dharma will once again be firmly established. (BORI: 01-146-33)
[PV-PAN:01_029_103]
न चाप्यधर्मः कल्याण बहुपत्नीकता नृणाम् । स्त्रीणामधर्मः सुमहान्भर्तुः पूर्वस्य लङ्घने ॥BORI: ०१-१४६-३४॥
Nor, noble one, is it unrighteous for men to have many wives; but for women, forsaking a former husband is a very grave sin. (BORI: 01-146-34)
[PV-PAN:01_029_104]
एतत्सर्वं समीक्ष्य त्वमात्मत्यागं च गर्हितम् । आत्मानं तारय मया कुलं चेमौ च दारकौ ॥BORI: ०१-१४६-३५॥
Considering all this, and that giving up one’s life is reprehensible, save yourself by means of me, along with your family and these two children. (BORI: 01-146-35)
[PV-PAN:01_029_105]
वैशम्पायन उवाच॥
Vaiśampāyana said:
[PV-PAN:01_029_106]
एवमुक्तस्तया भर्ता तां समालिङ्ग्य भारत । मुमोच बाष्पं शनकैः सभार्यो भृशदुःखितः ॥BORI: ०१-१४६-३६॥
Thus addressed by her, her husband embraced her, O Bharata, and slowly shed tears; together with his wife, he was deeply distressed. (BORI: 01-146-36)
[PV-PAN:01_029_107]
स्त्रीजन्म गर्हितं नाथ लोके दुष्टजनाकुले । मातापित्रोर्वशे कन्या प्रौढा भर्तृवशे तथा ॥KUMB: १-१७२-१४॥
To be born a woman is a wretched fate, my lord, in this world filled with wicked people. A girl is subject to her parents, and when grown, to her husband. (KUMB: 1-172-14)
[PV-SVO:01_029_108]
अभावे चानयोः पुत्रे खतन्त्रा स्त्री विगर्हिता ॥KUMB: १-१७२-१५॥
And in the absence of both, a woman who remains independent when she has a son is censured. (KUMB: 1-172-15)
[PV-SVO:01_029_109]
अनाथत्वं स्त्रियो द्वारं दुष्टानां विवृतं हि तत् । वस्त्रखण्डं घृताक्तं हि यथा संकृष्यते श्वभिः ॥KUMB: १-१७२-१६॥
For a woman, being without a protector is indeed an open door to wicked men, just as a scrap of cloth smeared with ghee is dragged about by dogs. (KUMB: 1-172-16)
[PV-SVO:01_029_110]
हरिद्राञ्जनपुष्पादिसौमङ्गल्ययुता सती ॥KUMB: १-१७२-२६॥
A virtuous wife adorned with auspicious articles such as turmeric, collyrium, and flowers… (KUMB: 1-172-26)
[PV-SVO:01_029_111]
मरणं याति या भर्तुस्तद्दत्तजलपायिनी । भर्तृपादार्पितमनाः सा याति गिरिजापदम् ॥KUMB: १-१७२-२७॥
The woman who dies while drinking water given by her husband, with her mind fixed on her husband’s feet, goes to Girijā’s abode. (KUMB: 1-172-27)
[PV-SVO:01_029_112]
गिराजायाः सखी भूत्वा मोदते नगकन्यया । मितं ददाति हि पिता मितं माता मितं सुतः ॥KUMB: १-१७२-२८॥
Having become Girijā’s companion, she rejoices with the mountain’s daughter. For a father gives only a limited amount, a mother a limited amount, and a son a limited amount... (KUMB: 1-172-28)
[PV-SVO:01_029_113]
अमितस्य हि दातारं का पतिं नाभिनन्दति । आश्रमाश्चाग्निसंस्कारा जपहोमव्रतानि च ॥KUMB: १-१७२-२९॥
What woman would not rejoice in a husband who gives without limit? The stages of religious life, rites with sacred fire, recitations, offerings, and vows... (KUMB: 1-172-29)
[PV-SVO:01_029_114]
स्त्रीणां नैते विधातव्या विना पतिमनिन्दितम् । क्षमा शौचमनाहारमेतावद्विहितं स्त्रियाः ॥KUMB: १-१७२-३०॥
These are not to be prescribed for women without their blameless husband. For a woman, only forbearance, purity, and fasting are prescribed. (KUMB: 1-172-30)
[PV-SVO:01_029_115]
आपदर्थे धनं रक्षेद्दारान्रक्षेद्धनैरपि । आत्मानं सततं रक्षेद्दारैरपि धनैरपि ॥KUMB: १-१७२-३५; NILA: ०१.१५८.०२७॥
One should preserve wealth for times of adversity and protect one’s wife even at the cost of that wealth; one should always protect oneself, even at the cost of one’s wife and wealth. (KUMB: 1-172-35; NILA: 01.158.027)
[PV-SVO:01_029_116]
दृष्टादृष्टफलार्थं हि भार्या पुत्रो धनं गृहम् । सर्वमेतद्विधातव्यं बुधानामेष निश्चयः ॥KUMB: १-१७२-३६; NILA: ०१.१५८.०२८॥
A wife, a son, wealth, and a home—all these should be secured for the sake of seen and unseen rewards. This is the conviction of the wise. (KUMB: 1-172-36; NILA: 01.158.028)
[PV-SVO:01_029_117]
उभयोः कोधिको विद्वन्नात्मा चैवाधिकः कुलात् ॥KUMB: १-१७२-३७॥
Which of the two is more important, learned one? The self is indeed more important than the family. (KUMB: 1-172-37)
[PV-SVO:01_029_118]
आत्मनो विद्यमानत्वाद्भुवनानि चतुर्दश । विद्यन्ते द्विजशार्दूल आतमा रक्ष्यस्ततस्त्वया ॥KUMB: १-१७२-३८॥
Because you exist, the fourteen worlds exist, tiger among Brahmins; therefore you must protect yourself. (KUMB: 1-172-38)
[PV-SVO:01_029_119]
आत्मन्यविद्यमाने चेदस्य नास्तीह किंचन । एतज्जगदिदं सर्वमात्मना न समं किल ॥KUMB: १-१७२-३९॥
If the self does not exist, one has nothing here. Indeed, this entire world is not equal to the self. (KUMB: 1-172-39)
[PV-SVO:01_029_120]
त्वच्छुश्रूषणसंभूता कीर्तिश्चाप्यतुला मम ॥KUMB: १-१७२-४३॥
And the fame I have gained by serving you is unequalled. (KUMB: 1-172-43)
[PV-SVO:01_029_121]
मैवं वद त्वं कल्याणि तिष्ठ चेह सुमध्यमे । न तु भार्यां त्यजेत्प्राज्ञः पुत्रान्वापि कदाचन ॥KUMB: १-१७२-४९॥
Do not speak this way, gracious lady. Stay here, slender-waisted one. A wise man should never abandon his wife or his sons. (KUMB: 1-172-49)
[PV-SVO:01_029_122]
वैशम्पायन उवाच॥
Vaiśampāyana said:
[PV-PAN:01_029_123]
तयोर्दुःखितयोर्वाक्यमतिमात्रं निशम्य तत् । भृशं दुःखपरीताङ्गी कन्या तावभ्यभाषत ॥BORI: १-१४७-१॥
Hearing the anguished words of the two, the maiden, her body overwhelmed by intense sorrow, addressed them: (BORI: 1-147-1)
[PV-PAN:01_029_124]
किमिदं भृशदुःखार्तौ रोरवीथो अनाथवत् । ममापि श्रूयतां किञ्चिच्छ्रुत्वा च क्रियतां क्षमम् ॥BORI: १-१४७-२॥
Why are you both crying out, so deeply afflicted with grief, like those with no protector? Hear something from me as well, and when you have heard it, do what is fitting. (BORI: 1-147-2)
[PV-PAN:01_029_125]
धर्मतोऽहं परित्याज्या युवयोर्नात्र संशयः । त्यक्तव्यां मां परित्यज्य त्रातं सर्वं मयैकया ॥BORI: १-१४७-३॥
By right, I am to be abandoned by you both; there is no doubt of this. Abandon me, who must be abandoned, and save yourselves entirely through me alone. (BORI: 1-147-3)
[PV-PAN:01_029_126]
इत्यर्थमिष्यतेऽपत्यं तारयिष्यति मामिति । तस्मिन्नुपस्थिते काले तरतं प्लववन्मया ॥BORI: १-१४७-४॥
It is for this purpose that a child is desired: “He will save me.” When that time comes, cross over by means of me as though by a boat. (BORI: 1-147-4)
[PV-PAN:01_029_127]
इह वा तारयेद्दुर्गादुत वा प्रेत्य तारयेत् । सर्वथा तारयेत्पुत्रः पुत्र इत्युच्यते बुधैः ॥BORI: १-१४७-५॥
Whether here he saves one from adversity, or after death he saves one, a son saves one in every way; therefore the wise call him “putra,” a son. (BORI: 1-147-5)
[PV-PAN:01_029_128]
आकाङ्क्षन्ते च दौहित्रानपि नित्यं पितामहाः । तान्स्वयं वै परित्रास्ये रक्षन्ती जीवितं पितुः ॥BORI: १-१४७-६॥
Grandfathers always long for daughters’ sons as well. I myself will save them, while preserving my father’s life. (BORI: 1-147-6)
[PV-PAN:01_029_129]
भ्राता च मम बालोऽयं गते लोकममुं त्वयि । अचिरेणैव कालेन विनश्येत न संशयः ॥BORI: १-१४७-७॥
And this young brother of mine, if you pass from this world, would soon perish—there is no doubt. (BORI: 1-147-7)
[PV-PAN:01_029_130]
तातेऽपि हि गते स्वर्गं विनष्टे च ममानुजे । पिण्डः पितृणां व्युच्छिद्येत्तत्तेषामप्रियं भवेत् ॥BORI: १-१४७-८॥
For if you too, Father, go to heaven and my younger brother dies, the ancestral offerings would cease, and that would displease them. (BORI: 1-147-8)
[PV-PAN:01_029_131]
पित्रा त्यक्ता तथा मात्रा भ्रात्रा चाहमसंशयम् । दुःखाद्दुःखतरं प्राप्य म्रियेयमतथोचिता ॥BORI: १-१४७-९॥
Forsaken by my father, and likewise by my mother and brother, I would undoubtedly suffer misery worse than misery and die, unaccustomed to such hardship. (BORI: 1-147-9)
[PV-PAN:01_029_132]
त्वयि त्वरोगे निर्मुक्ते माता भ्राता च मे शिशुः । सन्तानश्चैव पिण्डश्च प्रतिष्ठास्यत्यसंशयम् ॥BORI: १-१४७-१०॥
But once you are safely delivered, my mother and infant brother, the continuation of our line, and the ancestral offerings will undoubtedly be secure. (BORI: 1-147-10)
[PV-PAN:01_029_133]
आत्मा पुत्रः सखा भार्या कृच्छ्रं तु दुहिता किल । स कृच्छ्रान्मोचयात्मानं मां च धर्मेण योजय ॥BORI: १-१४७-११॥
A son is one’s own self, a wife is a companion, but a daughter, they say, is a burden. So free yourself from this burden and unite me with righteousness. (BORI: 1-147-11)
[PV-PAN:01_029_134]
अनाथा कृपणा बाला यत्रक्वचनगामिनी । भविष्यामि त्वया तात विहीना कृपणा बत ॥BORI: १-१४७-१२॥
Without you, Father, I shall be helpless and wretched—a mere girl wandering wherever chance takes me. Alas, how miserable I shall be! (BORI: 1-147-12)
[PV-PAN:01_029_135]
अथवाहं करिष्यामि कुलस्यास्य विमोक्षणम् । फलसंस्था भविष्यामि कृत्वा कर्म सुदुष्करम् ॥BORI: १-१४७-१३॥
Or I shall deliver this family. Having performed this exceedingly difficult deed, I shall attain its reward. (BORI: 1-147-13)
[PV-PAN:01_029_136]
अथवा यास्यसे तत्र त्यक्त्वा मां द्विजसत्तम । पीडिताहं भविष्यामि तदवेक्षस्व मामपि ॥BORI: १-१४७-१४॥
Or will you go there, abandoning me, O best of brahmins? I shall be tormented; consider me too. (BORI: 1-147-14)
[PV-PAN:01_029_137]
तदस्मदर्थं धर्मार्थं प्रसवार्थं च सत्तम । आत्मानं परिरक्षस्व त्यक्तव्यां मां च सन्त्यज ॥BORI: १-१४७-१५॥
Therefore, for our sake, for the sake of dharma, and for the sake of offspring, O best of men, protect yourself; abandon me, who must be abandoned. (BORI: 1-147-15)
[PV-PAN:01_029_138]
अवश्यकरणीयेऽर्थे मा त्वां कालोऽत्यगादयम् । त्वया दत्तेन तोयेन भविष्यति हितं च मे ॥BORI: १-१४७-१६॥
Do not let this opportunity pass you by in a matter that must be done. The water offered by you will also benefit me. (BORI: 1-147-16)
[PV-PAN:01_029_139]
किं न्वतः परमं दुःखं यद्वयं स्वर्गते त्वयि । याचमानाः परादन्नं परिधावेमहि श्ववत् ॥BORI: १-१४७-१७॥
What greater sorrow could there be than this: when you have gone to heaven, we shall run about like dogs, begging food from others? (BORI: 1-147-17)
[PV-PAN:01_029_140]
त्वयि त्वरोगे निर्मुक्ते क्लेशादस्मात्सबान्धवे । अमृते वसती लोके भविष्यामि सुखान्विता ॥BORI: १-१४७-१८॥
But with you unharmed and freed from this suffering together with our family, I shall dwell happily in the immortal realm. (BORI: 1-147-18)
[PV-PAN:01_029_141]
एवं बहुविधं तस्या निशम्य परिदेवितम् । पिता माता च सा चैव कन्या प्ररुरुदुस्त्रयः ॥BORI: १-१४७-१९॥
Hearing her many-sided lament in this way, the father, the mother, and the maiden herself—all three—burst into tears. (BORI: 1-147-19)
[PV-PAN:01_029_142]
ततः प्ररुदितान्सर्वान्निशम्याथ सुतस्तयोः । उत्फुल्लनयनो बालः कलमव्यक्तमब्रवीत् ॥BORI: १-१४७-२०॥
Then, hearing them all weeping, the couple’s young son, his eyes wide open, spoke indistinctly in a sweet, childish voice. (BORI: 1-147-20)
[PV-PAN:01_029_143]
मा रोदीस्तात मा मातर्मा स्वसस्त्वमिति ब्रुवन् । प्रहसन्निव सर्वांस्तानेकैकं सोऽपसर्पति ॥BORI: १-१४७-२१॥
Saying, “Do not cry, Father; do not cry, Mother; and do not cry, Sister,” he seemed to smile as he moved away from each of them in turn. (BORI: 1-147-21)
[PV-PAN:01_029_144]
ततः स तृणमादाय प्रहृष्टः पुनरब्रवीत् । अनेन तं हनिष्यामि राक्षसं पुरुषादकम् ॥BORI: १-१४७-२२॥
Then, delighted, he picked up a blade of grass and said again, “With this I shall kill that man-eating Rakshasa.” (BORI: 1-147-22)
[PV-PAN:01_029_145]
तथापि तेषां दुःखेन परीतानां निशम्य तत् । बालस्य वाक्यमव्यक्तं हर्षः समभवन्महान् ॥BORI: १-१४७-२३॥
Even so, when those overwhelmed by grief heard the child’s indistinct words, great joy arose in them. (BORI: 1-147-23)
[PV-PAN:01_029_146]
अयं काल इति ज्ञात्वा कुन्ती समुपसृत्य तान् । गतासूनमृतेनेव जीवयन्तीदमब्रवीत् ॥BORI: १-१४७-२४॥
Realizing that the time had come, Kunti approached them and, as if reviving the lifeless with nectar, said: (BORI: 1-147-24)
[PV-PAN:01_029_147]
इतः प्रदाने देवाश्च पितरश्चेति नः श्रुतम् । त्वया दत्तेन तोयेन भविष्यति हिताय वै ॥KUMB: १-१७३-१८; NILA: ०१.१५९.०१८॥
We have heard that offerings made here reach both the gods and the ancestors. The water offered by you will surely be beneficial. (KUMB: 1-173-18; NILA: 01.159.018)
[PV-SVO:01_029_148]
इत्येतदुभयं तात निशाम्य तव यद्धितम् । तद्व्यवस्य तथाम्बाया हितं स्वस्य सुतस्य च ॥KUMB: १-१७३-१९॥
Therefore, dear one, consider both these matters and decide what is best for you, as well as for your mother and your own son. (KUMB: 1-173-19)
[PV-SVO:01_029_149]
मातापित्रोश्च पुत्रास्तु भवितारो गुणान्विताः । न तु पुत्रस्य पितरो पुनर्जातु भविष्यतः ॥KUMB: १-१७३-२०॥
Parents may have virtuous sons, but a son will never again have another mother and father. (KUMB: 1-173-20)
[PV-SVO:01_029_150]
कुन्त्युवाच॥
Kunti said:
[PV-KDV:01_029_151]
कुतोमूलमिदं दुःखं ज्ञातुमिच्छामि तत्त्वतः । विदित्वा अपकर्षेयं शक्यं चेदपकर्षितुम् ॥BORI: १-१४८-१॥
I wish to know the true source of this suffering. Once I know it, I will remove it, if it can be removed. (BORI: 1-148-1)
[PV-KDV:01_029_152]
ब्राह्मण उवाच॥
The Brahmin said:
[PV-KDV:01_029_153]
उपपन्नं सतामेतद्यद्ब्रवीषि तपोधने । न तु दुःखमिदं शक्यं मानुषेण व्यपोहितुम् ॥BORI: १-१४८-२॥
What you say is worthy of the virtuous, O ascetic. But this suffering cannot be removed by any human being. (BORI: 1-148-2)
[PV-KDV:01_029_154]
समीपे नगरस्यास्य बको वसति राक्षसः । ईशो जनपदस्यास्य पुरस्य च महाबलः ॥BORI: १-१४८-३॥
Near this city dwells a Rakshasa named Baka, a mighty lord over this land and city. (BORI: 1-148-3)
[PV-KDV:01_029_155]
पुष्टो मानुषमांसेन दुर्बुद्धिः पुरुषादकः । रक्षत्यसुरराण्नित्यमिमं जनपदं बली ॥BORI: १-१४८-४॥
The powerful, evil-minded man-eater, lord of the Asuras and nourished on human flesh, always protects this district. (BORI: 1-148-4)
[PV-KDV:01_029_156]
नगरं चैव देशं च रक्षोबलसमन्वितः । तत्कृते परचक्राच्च भूतेभ्यश्च न नो भयम् ॥BORI: १-१४८-५॥
Endowed with a Rakshasa’s might, he protects both the city and the countryside. Because of him, we have no fear of enemy armies or other creatures. (BORI: 1-148-5)
[PV-KDV:01_029_157]
वेतनं तस्य विहितं शालिवाहस्य भोजनम् । महिषौ पुरुषश्चैको यस्तदादाय गच्छति ॥BORI: १-१४८-६॥
His payment has been fixed: a cartload of rice for his meal, two buffaloes, and the man who takes it to him. (BORI: 1-148-6)
[PV-KDV:01_029_158]
एकैकश्चैव पुरुषस्तत्प्रयच्छति भोजनम् । स वारो बहुभिर्वर्षैर्भवत्यसुतरो नरैः ॥BORI: १-१४८-७॥
Each man in turn provides that meal. His turn comes only after many years, but it is exceedingly hard for men to bear. (BORI: 1-148-7)
[PV-KDV:01_029_159]
तद्विमोक्षाय ये चापि यतन्ते पुरुषाः क्वचित् । सपुत्रदारांस्तान्हत्वा तद्रक्षो भक्षयत्युत ॥BORI: १-१४८-८॥
And if any men attempt to free themselves from it, that Rakshasa kills them together with their sons and wives and devours them. (BORI: 1-148-8)
[PV-KDV:01_029_160]
वेत्रकीयगृहे राजा नायं नयमिहास्थितः । अनामयं जनस्यास्य येन स्यादद्य शाश्वतम् ॥BORI: १-१४८-९॥
This king at Vetrakīyagṛha has adopted no policy by which these people might now enjoy lasting security. (BORI: 1-148-9)
[PV-KDV:01_029_161]
एतदर्हा वयं नूनं वसामो दुर्बलस्य ये । विषये नित्यमुद्विग्नाः कुराजानमुपाश्रिताः ॥BORI: १-१४८-१०॥
Surely we deserve this, living as we do in the realm of a weak man, always anxious and dependent on a bad king. (BORI: 1-148-10)
[PV-KDV:01_029_162]
ब्राह्मणाः कस्य वक्तव्याः कस्य वा छन्दचारिणः । गुणैरेते हि वास्यन्ते कामगाः पक्षिणो यथा ॥BORI: १-१४८-११॥
Who can tell Brahmins what to do, and whose wishes do they follow? For they can be induced to stay only by good qualities, like birds free to go wherever they please. (BORI: 1-148-11)
[PV-KDV:01_029_163]
राजानं प्रथमं विन्देत्ततो भार्यां ततो धनम् । त्रयस्य सञ्चये चास्य ज्ञातीन्पुत्रांश्च धारयेत् ॥BORI: १-१४८-१२॥
One should first secure a king, then a wife, and then wealth; once these three have been acquired, one should support one’s relatives and sons. (BORI: 1-148-12)
[PV-KDV:01_029_164]
विपरीतं मया चेदं त्रयं सर्वमुपार्जितम् । त इमामापदं प्राप्य भृशं तप्स्यामहे वयम् ॥BORI: १-१४८-१३॥
But I acquired all three of these in the reverse order; consequently, having fallen into this calamity, we shall suffer greatly. (BORI: 1-148-13)
[PV-KDV:01_029_165]
सोऽयमस्माननुप्राप्तो वारः कुलविनाशनः । भोजनं पुरुषश्चैकः प्रदेयं वेतनं मया ॥BORI: १-१४८-१४॥
Now our turn has come—the turn that will destroy our family. I must provide the food, a man, and the payment. (BORI: 1-148-14)
[PV-KDV:01_029_166]
न च मे विद्यते वित्तं सङ्क्रेतुं पुरुषं क्वचित् । सुहृज्जनं प्रदातुं च न शक्ष्यामि कथञ्चन । गतिं चापि न पश्यामि तस्मान्मोक्षाय रक्षसः ॥BORI: १-१४८-१५॥
I have no wealth with which to buy a man anywhere, and I could never give up one of my loved ones. Nor do I see any way to escape the Rakshasa. (BORI: 1-148-15)
[PV-KDV:01_029_167]
सोऽहं दुःखार्णवे मग्नो महत्यसुतरे भृशम् । सहैवैतैर्गमिष्यामि बान्धवैरद्य राक्षसम् । ततो नः सहितन्क्षुद्रः सर्वानेवोपभोक्ष्यति ॥BORI: १-१४८-१६॥
Thus I am plunged deep into a vast, impassable ocean of sorrow. Today I shall go to the Rakshasa together with these kinsmen; then the wretch will devour us all together. (BORI: 1-148-16)
[PV-KDV:01_029_168]
तथापि तत्त्वमाख्यास्ये दुःखस्यैतस्य संभवम् । शक्यं वा यदि वाऽशक्यं शृणु भद्रे यथातथम् ॥KUMB: १-१७४-३॥
Nevertheless, I shall tell you the true cause of this misery. Whether anything can be done or not, listen, good lady, to the matter just as it is. (KUMB: 1-174-3)
[PV-SVO:01_029_169]
समीपे नगरस्यास्य वको वसति राक्षसः । इतो गव्यूतिमात्रे.ञस्ति यमुनागह्वरे गुहा ॥KUMB: १-१७४-४॥
Near this city lives a Rakshasa named Baka. One gavyuti from here, in a ravine of the Yamuna, there is a cave. (KUMB: 1-174-4)
[PV-SVO:01_029_170]
तस्यां घोरः स वसति जिघांसुः पुरुषादकः । बकाभिधानो दुष्टात्मा राक्षसानां कुलाधमः ॥KUMB: १-१७४-५॥
In that cave dwells the dreadful, murderous man-eater named Baka, an evil-hearted Rakshasa and the vilest of his race. (KUMB: 1-174-5)
[PV-SVO:01_029_171]
प्रबलः कामरूपी च राक्षसस्तु महाबलः । तेनोपसृष्टा नगरी वर्षमद्य त्रयोदशम् ॥KUMB: १-१७४-७॥
He is a formidable Rakshasa, immensely strong and able to assume any form at will. This is now the thirteenth year that he has plagued the city. (KUMB: 1-174-7)
[PV-SVO:01_029_172]
तत्कृते परचक्राच्च भूतेभ्यश्च न नो भयम् । पुरुषादेन रौद्रेण भक्ष्यमाणा दुरात्मना ॥KUMB: १-१७४-८॥
Because of him, we have no fear of enemy armies or other beings; yet, being devoured by the fierce, evil man-eater… (KUMB: 1-174-8)
[PV-SVO:01_029_173]
अनाथा नगरी नाथं त्रातारं नाधिगच्छति । गुहायां च वसंस्तत्र बाधते सततं जनम् ॥KUMB: १-१७४-९॥
The defenseless city can find no protector to save it. Living there in a cave, he continually torments the people. (KUMB: 1-174-9)
[PV-SVO:01_029_174]
स्त्रियो बालांश्च वृद्धांश्च यूनश्चापि दुरात्मवान् । अत्र मन्त्रैश्च होमैश्च भोजनैश्च स राक्षसः ॥KUMB: १-१७४-१०॥
—women, children, the old, and young men as well—the evil-minded one. Here, with incantations, fire offerings, and food, that Rakshasa… (KUMB: 1-174-10)
[PV-SVO:01_029_175]
ईडितो द्विजमुख्यैश्च पूजितश्च दुरात्मवान् । यदा च सकलानेवं प्रसूदयति राक्षसः ॥KUMB: १-१७४-११॥
When the wicked Rakshasa, praised and honored by the foremost Brahmins, slaughtered everyone in this way… (KUMB: 1-174-11)
[PV-SVO:01_029_176]
अथैनं ब्राह्मणाः सर्वे समये समयोजयन् । मा स्म कामाद्वधी रक्षो दास्यामस्ते सदा वयं ॥KUMB: १-१७४-१२॥
Then all the Brahmins made an agreement with him: “Do not kill at will, O Rakshasa. We shall always give you…” (KUMB: 1-174-12)
[PV-SVO:01_029_177]
पर्यायेण यथाकाममिह मांसोदनं प्रभो । अन्नं मांससमायुक्तं तिलचूर्णसमन्वितम् ॥KUMB: १-१७४-१३॥
In turn, whenever you desire, here, O lord: rice with meat—food mixed with meat and sesame flour… (KUMB: 1-174-13)
[PV-SVO:01_029_178]
सर्पिषा च समायुक्तं व्यञ्जनैश्च समन्वितम् । सूपांस्त्रीन्सतिलान्पिण्डाँल्लाजापूपसुरासवान् ॥KUMB: १-१७४-१४॥
mixed with ghee and accompanied by condiments; three sesame soups, balls of food, parched grain, cakes, liquor, and fermented drinks... (KUMB: 1-174-14)
[PV-SVO:01_029_179]
शृताशृतान्पानकुम्भान्स्थूलमांसं शृताशृतम् । वनमाहिषवाराहभाल्लूकं च शृताशृतम् ॥KUMB: १-१७४-१५॥
jars of boiled and unboiled drinks, large pieces of cooked and raw meat, and cooked and raw meat of wild buffalo, boar, and bear; (KUMB: 1-174-15)
[PV-SVO:01_029_180]
सर्पिःकुम्भांश्च विविधान्दधिकुम्भांस्तथा बहून् । सद्यःसिद्धसमायुक्तं तिलचूर्णैः समाकुलम् ॥KUMB: १-१७४-१६॥
various jars of ghee and likewise many jars of curds, together with freshly prepared food and an abundance of sesame flour... (KUMB: 1-174-16)
[PV-SVO:01_029_181]
कुलाच्च पुरुषं चैकं बलीवर्दौ च कालकौ । प्राप्स्यसि त्वमसंक्रुद्धो रक्षोभागं प्रकल्पितम् ॥KUMB: १-१७४-१७॥
and from each household one man and two black bullocks. If you remain unangered, you will receive the allotted share of a Rakshasa. (KUMB: 1-174-17)
[PV-SVO:01_029_182]
तिष्ठेह समयेऽस्माकमित्ययाचन्त तं द्विजाः । बाढमित्येव तद्रक्षस्तद्वचः प्रत्यगृह्णत ॥KUMB: १-१७४-१८॥
“Remain here under this agreement with us,” the Brahmins begged him. “Very well,” said the Rakshasa, accepting their proposal. (KUMB: 1-174-18)
[PV-SVO:01_029_183]
परचक्राटवीकेभ्यो रक्षणं स करोति च । तस्मिन्भागे सुनिर्दिष्टे स्थितः स समये बली ॥KUMB: १-१७४-१९॥
He also provides protection from enemy armies and forest raiders; that powerful being abides by the agreement concerning his clearly stipulated share. (KUMB: 1-174-19)
[PV-SVO:01_029_184]
वेत्रकीयगृहे राजा नायं नयमिहास्थितः । उपायं तं न कुरुते यत्नादपि स मन्दधीः । अनामयं जनस्यास्य येन स्यादद्य शाश्वतम् ॥KUMB: १-१७४-२२; NILA: ०१.१६०.००९॥
Here in Vetrakiyagriha, this king does not follow that policy. Dull-witted as he is, he makes no concerted effort to adopt the measure that would ensure lasting safety for these people from this day forward. (KUMB: 1-174-22; NILA: 01.160.009)
[PV-SVO:01_029_185]
राजानं प्रथमं विन्देत्ततो भार्यां ततो धनम् । राजन्यसति लोकेऽस्मिन्कुतो भार्या कुतो धनम् । वयस्य संचयेनास्य ज्ञातीन्पुत्रांश्च तारयेत् ॥KUMB: १-१७४-२५॥
One should first secure a king, then a wife, and then wealth. When there is no king in this world, where could one find a wife or wealth? With the wealth accumulated over one’s lifetime, one should save one’s relatives and sons. (KUMB: 1-174-25)
[PV-SVO:01_029_186]
दुःखमूलमिदं भद्रे मयोक्तं प्रश्नतोऽनघे ॥KUMB: १-१७४-३१॥
Fair and blameless lady, I have told you this root cause of suffering in answer to your question. (KUMB: 1-174-31)
[PV-SVO:01_029_187]
कुन्त्युवाच॥
Kunti said:
[PV-KDV:01_029_188]
न विषादस्त्वया कार्यो भयादस्मात्कथञ्चन । उपायः परिदृष्टोऽत्र तस्मान्मोक्षाय रक्षसः ॥BORI: १-१४९-१॥
You must not despair in any way because of this danger, since a means of deliverance from the Rakshasa has been found here. (BORI: 1-149-1)
[PV-KDV:01_029_189]
एकस्तव सुतो बालः कन्या चैका तपस्विनी । न ते तयोस्तथा पत्न्या गमनं तत्र रोचये ॥BORI: १-१४९-२॥
You have only one young son and one poor daughter. I do not approve of your going there, nor of either of them or your wife going. (BORI: 1-149-2)
[PV-KDV:01_029_190]
मम पञ्च सुता ब्रह्मंस्तेषामेको गमिष्यति । त्वदर्थं बलिमादाय तस्य पापस्य रक्षसः ॥BORI: १-१४९-३॥
I have five sons, Brahmin; one of them will go on your behalf, taking the offering to that wicked Rakshasa. (BORI: 1-149-3)
[PV-KDV:01_029_191]
ब्राह्मण उवाच॥
The Brahmin said:
[PV-KDV:01_029_192]
नाहमेतत्करिष्यामि जीवितार्थी कथञ्चन । ब्राह्मणस्यातिथेश्चैव स्वार्थे प्राणैर्वियोजनम् ॥BORI: १-१४९-४॥
However much I may wish to live, I will never do this: deprive a Brahmin who is my guest of his life for my own sake. (BORI: 1-149-4)
[PV-KDV:01_029_193]
न त्वेतदकुलीनासु नाधर्मिष्ठासु विद्यते । यद्ब्राह्मणार्थे विसृजेदात्मानमपि चात्मजम् ॥BORI: १-१४९-५॥
But such conduct is not found among women of ignoble birth or among the deeply unrighteous: sacrificing oneself and even one’s own son for the sake of a Brahmin. (BORI: 1-149-5)
[PV-KDV:01_029_194]
आत्मनस्तु मया श्रेयो बोद्धव्यमिति रोचये । ब्रह्मवध्यात्मवध्या वा श्रेय आत्मवधो मम ॥BORI: १-१४९-६॥
But I believe I must determine what is best for me. Between killing a Brahmin and killing myself, it is better for me to take my own life. (BORI: 1-149-6)
[PV-KDV:01_029_195]
ब्रह्मवध्या परं पापं निष्कृतिर्नात्र विद्यते । अबुद्धिपूर्वं कृत्वापि श्रेय आत्मवधो मम ॥BORI: १-१४९-७॥
Killing a Brahmin is the gravest sin, and there is no expiation for it. Even if I were to do it unintentionally, it would be better for me to kill myself. (BORI: 1-149-7)
[PV-KDV:01_029_196]
न त्वहं वधमाकाङ्क्षे स्वयमेवात्मनः शुभे । परैः कृते वधे पापं न किञ्चिन्मयि विद्यते ॥BORI: १-१४९-८॥
But I do not wish to kill myself, good lady. If others kill me, no sin whatsoever will attach to me. (BORI: 1-149-8)
[PV-KDV:01_029_197]
अभिसन्धिकृते तस्मिन्ब्राह्मणस्य वधे मया । निष्कृतिं न प्रपश्यामि नृशंसं क्षुद्रमेव च ॥BORI: १-१४९-९॥
For that premeditated killing of a Brahmin by me, I see no atonement; it would be both cruel and base. (BORI: 1-149-9)
[PV-KDV:01_029_198]
आगतस्य गृहे त्यागस्तथैव शरणार्थिनः । याचमानस्य च वधो नृशंसं परमं मतम् ॥BORI: १-१४९-१०॥
To abandon one who has come to one’s home, or one who seeks refuge, and to kill one who begs for mercy are considered acts of the utmost cruelty. (BORI: 1-149-10)
[PV-KDV:01_029_199]
कुर्यान्न निन्दितं कर्म न नृशंसं कदाचन । इति पूर्वे महात्मान आपद्धर्मविदो विदुः ॥BORI: १-१४९-११॥
One should never commit a reprehensible or cruel act. So the great men of old, who knew the law governing times of distress, understood. (BORI: 1-149-11)
[PV-KDV:01_029_200]
श्रेयांस्तु सहदारस्य विनाशोऽद्य मम स्वयम् । ब्राह्मणस्य वधं नाहमनुमंस्ये कथञ्चन ॥BORI: १-१४९-१२॥
But it is better that I myself perish today together with my wife; I will never consent to the killing of a Brahmin. (BORI: 1-149-12)
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कुंत्युवाच॥
Kunti said:
[PV-KDV:01_029_202]
ममाप्येषा मतिर्ब्रह्मन्विप्रा रक्ष्या इति स्थिरा । न चाप्यनिष्टः पुत्रो मे यदि पुत्रशतं भवेत् ॥BORI: १-१४९-१३॥
I too firmly believe, Brahmin, that Brahmins must be protected. And my son would be no less dear to me even if I had a hundred sons. (BORI: 1-149-13)
[PV-KDV:01_029_203]
न चासौ राक्षसः शक्तो मम पुत्रविनाशने । वीर्यवान्मन्त्रसिद्धश्च तेजस्वी च सुतो मम ॥BORI: १-१४९-१४॥
Nor is that Rakshasa capable of destroying my son. My son is valiant, accomplished in sacred formulas, and mighty. (BORI: 1-149-14)
[PV-KDV:01_029_204]
राक्षसाय च तत्सर्वं प्रापयिष्यति भोजनम् । मोक्षयिष्यति चात्मानमिति मे निश्चिता मतिः ॥BORI: १-१४९-१५॥
He will deliver all that food to the Rakshasa and free himself—this is my firm conviction. (BORI: 1-149-15)
[PV-KDV:01_029_205]
समागताश्च वीरेण दृष्टपूर्वाश्च राक्षसाः । बलवन्तो महाकाया निहताश्चाप्यनेकशः ॥BORI: १-१४९-१६॥
The hero has encountered and seen Rakshasas before—powerful and huge-bodied—and has slain them in great numbers as well. (BORI: 1-149-16)
[PV-KDV:01_029_206]
न त्विदं केषुचिद्ब्रह्मन्व्याहर्तव्यं कथञ्चन । विद्यार्थिनो हि मे पुत्रान्विप्रकुर्युः कुतूहलात् ॥BORI: १-१४९-१७॥
But this must never be disclosed to anyone, Brahmin, for seekers of knowledge might unsettle my sons out of curiosity. (BORI: 1-149-17)
[PV-KDV:01_029_207]
गुरुणा चाननुज्ञातो ग्राहयेद्यं सुतो मम । न स कुर्यात्तया कार्यं विद्ययेति सतां मतम् ॥BORI: १-१४९-१८॥
And anyone whom my son teaches without his teacher’s permission should not put that knowledge to use—such is the judgment of the good. (BORI: 1-149-18)
[PV-KDV:01_029_208]
वैशम्पायन उवाच॥
Vaiśampāyana said:
[PV-KDV:01_029_209]
एवमुक्तस्तु पृथया स विप्रो भार्यया सह । हृष्टः सम्पूजयामास तद्वाक्यममृतोपमम् ॥BORI: १-१४९-१९॥
Thus addressed by Pritha, the Brahmin and his wife joyfully welcomed her words, which were like nectar. (BORI: 1-149-19)
[PV-KDV:01_029_210]
ततः कुन्ती च विप्रश्च सहितावनिलात्मजम् । तमब्रूतां कुरुष्वेति स तथेत्यब्रवीच्च तौ ॥BORI: १-१४९-२०॥
Then Kunti and the Brahmin together said to the son of the Wind, “Do it.” He replied to them both, “So be it.” (BORI: 1-149-20)
[PV-KDV:01_029_211]
नैव स्वयं सपुत्रस्य गमनं तत्र रोचये । एकस्तव सुतो बालः कन्या चैका तपस्विनी । न चैतयोस्तथा पत्न्या गमनं तव रोचये ॥KUMB: १-१७५-२॥
I do not approve of your going there yourself, as you have a son. You have only one son, still a child, and one ascetic daughter; nor do I approve of either of them going, or of your wife going. (KUMB: 1-175-2)
[PV-SVO:01_029_212]
वैशम्पायन उवाच॥
Vaiśampāyana said:
[PV-KDV:01_029_213]
करिष्य इति भीमेन प्रतिज्ञाते तु भारत । आजग्मुस्ते ततः सर्वे भैक्षमादाय पाण्डवाः ॥BORI: १-१५०-१॥
O descendant of Bharata, after Bhima had pledged, “I will do it,” all the Pandavas returned with the alms they had collected. (BORI: 1-150-1)
[PV-KDV:01_029_214]
भीमसेनं ततो दृष्ट्वा आपूर्णवदनं तथा । बुबोध धर्मराजस्तु हृषितं भीममच्युतम् ॥KUMB: १-१७६-२॥
Then, seeing Bhimasena with his face beaming, Dharmaraja realized that the steadfast Bhima was exhilarated. (KUMB: 1-176-2)
[PV-KDV:01_029_215]
आकारेणैव तं ज्ञात्वा पाण्डुपुत्रो युधिष्ठिरः । रहः समुपविश्यैकस्ततः पप्रच्छ मातरम् ॥BORI: १-१५०-२॥
Recognizing it from his manner alone, Pandu’s son Yudhishthira then sat privately with his mother and questioned her in confidence. (BORI: 1-150-2)
[PV-KDV:01_029_216]
किं चिकीर्षत्ययं कर्म भीमो भीमपराक्रमः । भवत्यनुमते कच्चिदयं कर्तुमिहेच्छति ॥BORI: १-१५०-३॥
What deed does this Bhima of formidable prowess intend to undertake? Is it with your approval that he wishes to do this here? (BORI: 1-150-3)
[PV-KDV:01_029_217]
कुंत्युवाच॥
Kunti said:
[PV-KDV:01_029_218]
ममैव वचनादेष करिष्यति परन्तपः । ब्राह्मणार्थे महत्कृत्यं मोष्काय नगरस्य च ॥BORI: १-१५०-४॥
At my command, this scorcher of foes will perform a great deed for the Brahmin’s sake and for the deliverance of the city. (BORI: 1-150-4)
[PV-KDV:01_029_219]
युधिष्ठिर उवाच॥
Yudhishthira said:
[PV-KDV:01_029_220]
किमिदं साहसं तीक्ष्णं भवत्या दुष्कृतं कृतम् । परित्यागं हि पुत्रस्य न प्रशंसन्ति साधवः ॥BORI: १-१५०-५॥
What is this rash and cruel deed you have done? Good people do not approve of abandoning one’s son. (BORI: 1-150-5)
[PV-KDV:01_029_221]
कथं परसुतस्यार्थे स्वसुतं त्यक्तुमिच्छसि । लोकवृत्तिविरुद्धं वै पुत्रत्यागात्कृतं त्वया ॥BORI: १-१५०-६॥
How can you wish to abandon your own son for the sake of another’s? By forsaking your son, you have acted contrary to the ways of the world. (BORI: 1-150-6)
[PV-KDV:01_029_222]
यस्य बाहू समाश्रित्य सुखं सर्वे स्वपामहे । राज्यं चापहृतं क्षुद्रैराजिहीर्षामहे पुनः ॥BORI: १-१५०-७॥
Relying on whose arms, we all sleep in peace and hope to recover the kingdom stolen by base men. (BORI: 1-150-7)
[PV-PAN:01_029_223]
यस्य दुर्योधनो वीर्यं चिन्तयन्नमितौजसः । न शेते वसतीः सर्वा दुःखाच्छकुनिना सह ॥BORI: १-१५०-८॥
He of immeasurable might, whose prowess Duryodhana broods over in anguish, unable to sleep through any night in Shakuni’s company… (BORI: 1-150-8)
[PV-PAN:01_029_224]
यस्य वीरस्य वीर्येण मुक्ता जतुगृहाद्वयम् । अन्येभ्यश्चैव पापेभ्यो निहतश्च पुरोचनः ॥BORI: १-१५०-९॥
the hero by whose prowess we escaped from the house of lac and from other dangers, and Purocana was slain; (BORI: 1-150-9)
[PV-PAN:01_029_225]
यस्य वीर्यं समाश्रित्य वसुपूर्णां वसुन्धराम् । इमां मन्यामहे प्राप्तां निहत्य धृतराष्ट्रजान् ॥BORI: १-१५०-१०॥
He upon whose valor we relied when we believed that we had won this wealth-filled earth by slaying the sons of Dhritarashtra… (BORI: 1-150-10)
[PV-PAN:01_029_226]
तस्य व्यवसितस्त्यागो बुद्धिमास्थाय कां त्वया । कच्चिन्न दुःखैर्बुद्धिस्ते विप्लुता गतचेतसः ॥BORI: १-१५०-११॥
What reasoning did you rely on when you resolved to abandon him? I hope suffering has not unsettled your judgment and made you lose your senses. (BORI: 1-150-11)
[PV-KDV:01_029_227]
कुन्त्युवाच॥
Kunti said:
[PV-KDV:01_029_228]
युधिष्ठिर न सन्तापः कार्यः प्रति वृकोदरम् । न चायं बुद्धिदौर्बल्याद्व्यवसायः कृतो मया ॥BORI: १-१५०-१२॥
Yudhishthira, you should not be distressed about Vrikodara. Nor have I made this decision out of weakness of judgment. (BORI: 1-150-12)
[PV-KDV:01_029_229]
इह विप्रस्य भवने वयं पुत्र सुखोषिताः । तस्य प्रतिक्रिया तात मयेयं प्रसमीक्षिता । एतावानेव पुरुषः कृतं यस्मिन्न नश्यति ॥BORI: १-१५०-१३॥
My son, we have lived happily here in this Brahmin’s house. I have considered this a way to repay him, dear child. A true man is one in whom a kindness does not go to waste. (BORI: 1-150-13)
[PV-KDV:01_029_230]
दृष्ट्वा भीष्मस्य विक्रान्तं तदा जतुगृहे महत् । हिडिम्बस्य वधाच्चैव विश्वासो मे वृकोदरे ॥BORI: १-१५०-१४॥
After seeing Bhishma’s great feat in the house of lac, and from the slaying of Hidimba, I have confidence in Vrikodara. (BORI: 1-150-14)
[PV-KDV:01_029_231]
बाह्वोर्बलं हि भीमस्य नागायुतसमं महत् । येन यूयं गजप्रख्या निर्व्यूढा वारणावतात् ॥BORI: १-१५०-१५॥
For the immense strength of Bhima’s arms equals that of ten thousand elephants; by it, you who are mighty as elephants were brought out of Varanavata. (BORI: 1-150-15)
[PV-PAN:01_029_232]
वृकोदरबलो नान्यो न भूतो न भविष्यति । योऽभ्युदीयाद्युधि श्रेष्ठमपि वज्रधरं स्वयम् ॥BORI: १-१५०-१६॥
There has never been, nor will there ever be, another with Vrikodara’s strength, who would himself confront in battle even the foremost wielder of the thunderbolt. (BORI: 1-150-16)
[PV-PAX:01_029_233]
जातमात्रः पुरा चैष ममाङ्कात्पतितो गिरौ । शरीरगौरवात्तस्य शिला गात्रैर्विचूर्णिता ॥BORI: १-१५०-१७॥
Long ago, when he had just been born, he fell from my lap on the mountain, and the weight of his body shattered the rock beneath his limbs. (BORI: 1-150-17)
[PV-KDV:01_029_234]
तदहं प्रज्ञया स्मृत्वा बलं भीमस्य पाण्डव । प्रतीकारं च विप्रस्य ततः कृतवती मतिम् ॥BORI: १-१५०-१८॥
Therefore, O Pandava, mindful of Bhima’s strength and resolved to repay the Brahmin, I made this decision with due judgment. (BORI: 1-150-18)
[PV-KDV:01_029_235]
नेदं लोभान्न चाज्ञानान्न च मोहाद्विनिश्चितम् । बुद्धिपूर्वं तु धर्मस्य व्यवसायः कृतो मया ॥BORI: १-१५०-१९॥
I made this decision neither out of greed, nor from ignorance, nor under delusion; rather, I deliberately resolved upon this course of dharma. (BORI: 1-150-19)
[PV-KDV:01_029_236]
अर्थौ द्वावपि निष्पन्नौ युधिष्ठिर भविष्यतः । प्रतीकारश्च वासस्य धर्मश्च चरितो महान् ॥BORI: १-१५०-२०॥
Both purposes will be accomplished, Yudhishthira: our lodging will be repaid, and a great act of righteousness will be performed. (BORI: 1-150-20)
[PV-KDV:01_029_237]
यो ब्राह्मणस्य साहाय्यं कुर्यादर्थेषु कर्हिचित् । क्षत्रियः स शुभाँल्लोकान्प्राप्नुयादिति मे श्रुतम् ॥BORI: १-१५०-२१॥
I have heard that any Kshatriya who ever assists a Brahmin in his affairs will attain blessed realms. (BORI: 1-150-21)
[PV-PAX:01_029_238]
क्षत्रियः क्षत्रियस्यैव कुर्वाणो वधमोक्षणम् । विपुलां कीर्तिमाप्नोति लोकेऽस्मिंश्च परत्र च ॥BORI: १-१५०-२२॥
A Kshatriya who saves another Kshatriya from being slain attains great renown both in this world and in the next. (BORI: 1-150-22)
[PV-PAX:01_029_239]
वैश्यस्यैव तु साहाय्यं कुर्वाणः क्षत्रियो युधि । स सर्वेष्वपि लोकेषु प्रजा रञ्जयते ध्रुवम् ॥BORI: १-१५०-२३॥
But a Kshatriya who comes to the aid of a Vaishya in battle will surely delight his subjects in all worlds. (BORI: 1-150-23)
[PV-PAX:01_029_240]
शूद्रं तु मोक्षयन्राजा शरणार्थिनमागतम् । प्राप्नोतीह कुले जन्म सद्रव्ये राजसत्कृते ॥BORI: १-१५०-२४॥
By rescuing a Shudra who has come seeking refuge, a king obtains birth in this world in a wealthy family honored by kings. (BORI: 1-150-24)
[PV-PAX:01_029_241]
एवं स भगवान्व्यासः पुरा कौरवनन्दन । प्रोवाच सुतरां प्राज्ञस्तस्मादेतच्चिकीर्षितम् ॥BORI: १-१५०-२५॥
Thus, O delight of the Kurus, the blessed Vyasa, who was exceedingly wise, declared long ago; therefore, this ought to be done. (BORI: 1-150-25)
[PV-PAX:01_029_242]
युधिष्ठिर उवाच॥
Yudhishthira said:
[PV-KDV:01_029_243]
उपपन्नमिदं मातस्त्वया यद्बुद्धिपूर्वकम् । आर्तस्य ब्राह्मणस्यैवमनुक्रोशादिदं कृतम् । ध्रुवमेष्यति भीमोऽयं निहत्य पुरुषादकम् ॥BORI: १-१५०-२६॥
Mother, what you have deliberately done out of compassion for the afflicted Brahmin is fitting. Bhima will surely return after slaying the man-eater. (BORI: 1-150-26)
[PV-KDV:01_029_244]
यथा त्विदं न विन्देयुर्नरा नगरवासिनः । तथायं ब्राह्मणो वाच्यः परिग्राह्यश्च यत्नतः ॥BORI: १-१५०-२७॥
But this Brahmin must be carefully instructed and enjoined to secrecy, so that the inhabitants of the city do not learn of this. (BORI: 1-150-27)
[PV-KDV:01_029_245]
तोषस्य कारणं यत्तु मनसाऽचिन्तयद्गुरुः । स समीक्ष्य तदा राजन्योद्धुकामं युधिष्ठिरः ॥KUMB: १-१७६-३॥
The elder pondered in his mind the cause of Bhima’s delight. Then, O king, seeing him eager to fight, Yudhishthira… (KUMB: 1-176-3)
[PV-SVO:01_029_246]
बकाय कल्पितं पुत्र महान्तं बलिमुत्तमम् । भीमो भुनक्तु सुस्पष्टमप्येकाहं तपःसुतः ॥KUMB: १-१७६-७॥
My son, let Bhima, born of ascetic power, quite openly eat—even for a single day—the great and excellent tribute prepared for Baka. (KUMB: 1-176-7)
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न च शोकेन बुद्धिः सा विलुप्ता गतचेकसः । इह विप्रस्य भवने वयं पुत्र सुखोषिताः । अज्ञाता धार्तराष्ट्राणां सत्कृता वीतमन्यवः ॥KUMB: १-१७६-१६; NILA: ०१.१६२.०१३॥
Nor has grief robbed me of my reason. Here in this Brahmin’s house, my son, we have lived happily, unknown to Dhritarashtra’s sons, treated with honor and free from resentment. (KUMB: 1-176-16; NILA: 01.162.013)
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यावच्च कुर्यादन्योऽस्य कुर्याद्बहुगुमं ततः । ब्राह्मणार्थे महान्धर्मो जानामीत्थं वृकोदरे ॥KUMB: १-१७६-१८; NILA: ०१.१६२.०१५॥
Whatever another does for a person, one should repay many times over. There is great merit in acting for a Brahmin’s sake; this much I know regarding Vrikodara. (KUMB: 1-176-18; NILA: 01.162.015)
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ध्रुवमेष्यति भीमोऽयं निहत्य पुरुषादकम् । सर्वथा ब्राह्मणस्यार्थे यदनुक्रोशवत्यसि ॥KUMB: १-१७७-२; NILA: ०१.१६३.००२॥
This Bhima will surely return after slaying the man-eater, especially since you have shown compassion for the Brahmin’s sake. (KUMB: 1-177-2; NILA: 01.163.002)
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