Chapter 29: Kuntī’s Decision to Send Bhīma Against Baka to Save Their Brahmin Host
janamējaya uvāca॥
Janamejaya said:
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ēkacakrāṁ gatāstē tu kuntīputrā mahārathāḥ । ataḥ paraṁ dvijaśrēṣṭha kimakurvata pāṇḍavāḥ ॥BORI: 01-145-1॥
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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vaiśampāyana uvāca॥
Vaiśampāyana said:
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ēkacakrāṁ gatāstē tu kuntīputrā mahārathāḥ । ūṣurnāticiraṁ kālaṁ brāhmaṇasya nivēśanē ॥BORI: 01-145-2॥
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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ramaṇīyāni paśyantō vanāni vividhāni ca । pārthivānapi cōddēśānsaritaśca sarāṁsi ca ॥BORI: 01-145-3॥
Seeing delightful forests of many kinds, royal domains, rivers, and lakes… (BORI: 01-145-3)
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cērurbhaikṣaṁ tadā tē tu sarva ēva viśāṁ patē । babhūvurnāgarāṇāṁ ca svairguṇaiḥ priyadarśanāḥ ॥BORI: 01-145-4॥
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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nivēdayanti sma ca tē bhaikṣaṁ kuntyāḥ sadā niśi । tayā vibhaktānbhāgāṁstē bhuñjatē sma pr̥thakpr̥thak ॥BORI: 01-145-5॥
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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ardhaṁ tē bhuñjatē vīrāḥ saha mātrā parantapāḥ । ardhaṁ bhaikṣasya sarvasya bhīmō bhuṅktē mahābalaḥ ॥BORI: 01-145-6॥
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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tathā tu tēṣāṁ vasatāṁ tatra rājanmahātmanām । aticakrāma sumahānkālō’tha bharatarṣabha ॥BORI: 01-145-7॥
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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tataḥ kadācidbhaikṣāya gatāstē bharatarṣabhāḥ । saṅgatyā bhīmasēnastu tatrāstē pr̥thayā saha ॥BORI: 01-145-8॥
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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athārtijaṁ mahāśabdaṁ brāhmaṇasya nivēśanē । bhr̥śamutpatitaṁ ghōraṁ kuntī śuśrāva bhārata ॥BORI: 01-145-9॥
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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rōrūyamāṇāṁstānsarvānparidēvayataśca sā । kāruṇyātsādhubhāvācca dēvī rājanna cakṣamē ॥BORI: 01-145-10॥
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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mathyamānēva duḥkhēna hr̥dayēna pr̥thā tataḥ । uvāca bhīmaṁ kalyāṇī kr̥pānvitamidaṁ vacaḥ ॥BORI: 01-145-11॥
Then the noble Pritha, her heart wrung with sorrow, compassionately spoke these words to Bhima: (BORI: 01-145-11)
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vasāmaḥ susukhaṁ putra brāhmaṇasya nivēśanē । ajñātā dhārtarāṣṭrāṇāṁ satkr̥tā vītamanyavaḥ ॥BORI: 01-145-12॥
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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sā cintayē sadā putra brāhmaṇasyāsya kiṁ nvaham । priyaṁ kuryāmiti gr̥hē yatkuryuruṣitāḥ sukham ॥BORI: 01-145-13॥
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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ētāvānpuruṣastāta kr̥taṁ yasminna naśyati । yāvacca kuryādanyō’sya kuryādabhyadhikaṁ tataḥ ॥BORI: 01-145-14॥
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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tadidaṁ brāhmaṇasyāsya duḥkhamāpatitaṁ dhruvam । tatrāsya yadi sāhāyyaṁ kuryāma sukr̥taṁ bhavēt ॥BORI: 01-145-15॥
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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bhīma uvāca॥
Bhima said:
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jñāyatāmasya yadduḥkhaṁ yataścaiva samutthitam । viditē vyavasiṣyāmi yadyapi syātsuduṣkaram ॥BORI: 01-145-16॥
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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vaiśampāyana uvāca॥
Vaiśampāyana said:
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tathā hi kathayantau tau bhūyaḥ śuśruvatuḥ svanam । ārtijaṁ tasya viprasya sabhāryasya viśāṁ patē ॥BORI: 01-145-17॥
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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antaḥpuraṁ tatastasya brāhmaṇasya mahātmanaḥ । vivēśa kuntī tvaritā baddhavatsēva saurabhī ॥BORI: 01-145-18॥
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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tatastaṁ brāhmaṇaṁ tatra bhāryayā ca sutēna ca । duhitrā caiva sahitaṁ dadarśa vikr̥tānanam ॥BORI: 01-145-19॥
There she saw the Brahmin with a distraught expression, together with his wife, son, and daughter. (BORI: 01-145-19)
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brāhmaṇa uvāca॥
The Brahmin said:
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dhigidaṁ jīvitaṁ lōkē’nalasāramanarthakam । duḥkhamūlaṁ parādhīnaṁ bhr̥śamapriyabhāgi ca ॥BORI: 01-145-20॥
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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jīvitē paramaṁ duḥkhaṁ jīvitē paramō jvaraḥ । jīvitē vartamānasya dvandvānāmāgamō dhruvaḥ ॥BORI: 01-145-21॥
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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ēkātmāpi hi dharmārthau kāmaṁ ca na niṣēvatē । ētaiśca viprayōgō’pi duḥkhaṁ paramakaṁ matam ॥BORI: 01-145-22॥
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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āhuḥ kēcitparaṁ mōkṣaṁ sa ca nāsti kathañcana । arthaprāptau ca narakaḥ kr̥tsna ēvōpapadyatē ॥BORI: 01-145-23॥
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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arthēpsutā paraṁ duḥkhamarthaprāptau tatō’dhikam । jātasnēhasya cārthēṣu viprayōgē mahattaram ॥BORI: 01-145-24॥
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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na hi yōgaṁ prapaśyāmi yēna mucyēyamāpadaḥ । putradārēṇa vā sārdhaṁ prādravēyāmanāmayam ॥BORI: 01-145-25॥
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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yatitaṁ vai mayā pūrvaṁ yathā tvaṁ vēttha brāhmaṇi । yataḥ kṣēmaṁ tatō gantuṁ tvayā tu mama na śrutam ॥BORI: 01-145-26॥
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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iha jātā vivr̥ddhāsmi pitā cēha mamēti ca । uktavatyasi durmēdhē yācyamānā mayāsakr̥t ॥BORI: 01-145-27॥
“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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svargatō hi pitā vr̥ddhastathā mātā ciraṁ tava । bāndhavā bhūtapūrvāśca tatra vāsē tu kā ratiḥ ॥BORI: 01-145-28॥
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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sō’yaṁ tē bandhukāmāyā aśr̥ṇvantyā vacō mama । bandhupraṇāśaḥ samprāptō bhr̥śaṁ duḥkhakarō mama ॥BORI: 01-145-29॥
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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athavā madvināśō’yaṁ na hi śakṣyāmi kañcana । parityaktumahaṁ bandhuṁ svayaṁ jīvannr̥śaṁsavat ॥BORI: 01-145-30॥
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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sahadharmacarīṁ dāntāṁ nityaṁ mātr̥samāṁ mama । sakhāyaṁ vihitāṁ dēvairnityaṁ paramikāṁ gatim ॥BORI: 01-145-31॥
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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mātrā pitrā ca vihitāṁ sadā gārhasthyabhāginīm । varayitvā yathānyāyaṁ mantravatpariṇīya ca ॥BORI: 01-145-32॥
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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kulīnāṁ śīlasampannāmapatyajananīṁ mama । tvāmahaṁ jīvitasyārthē sādhvīmanapakāriṇīm । parityaktuṁ na śakṣyāmi bhāryāṁ nityamanuvratām ॥BORI: 01-145-33॥
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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kuta ēva parityaktuṁ sutāṁ śakṣyāmyahaṁ svayam । bālāmaprāptavayasamajātavyañjanākr̥tim ॥BORI: 01-145-34॥
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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bharturarthāya nikṣiptāṁ nyāsaṁ dhātrā mahātmanā । yasyāṁ dauhitrajām̐llōkānāśaṁsē pitr̥bhiḥ saha । svayamutpādya tāṁ bālāṁ kathamutsraṣṭumutsahē ॥BORI: 01-145-35॥
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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manyantē kēcidadhikaṁ snēhaṁ putrē piturnarāḥ । kanyāyāṁ naiva tu punarmama tulyāvubhau matau ॥BORI: 01-145-36॥
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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yasmim̐llōkāḥ prasūtiśca sthitā nityamathō sukham । apāpāṁ tāmahaṁ bālāṁ kathamutsraṣṭumutsahē ॥BORI: 01-145-37॥
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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ātmānamapi cōtsr̥jya tapsyē prētavaśaṁ gataḥ । tyaktā hyētē mayā vyaktaṁ nēha śakṣyanti jīvitum ॥BORI: 01-145-38॥
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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ēṣāṁ cānyatamatyāgō nr̥śaṁsō garhitō budhaiḥ । ātmatyāgē kr̥tē cēmē mariṣyanti mayā vinā ॥BORI: 01-145-39॥
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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sa kr̥cchrāmahamāpannō na śaktastartumāpadam । ahō dhikkāṁ gatiṁ tvadya gamiṣyāmi sabāndhavaḥ । sarvaiḥ saha mr̥taṁ śrēyō na tu mē jīvitaṁ kṣamam ॥BORI: 01-145-40॥
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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yudhiṣṭhiraṁ ca kuntīṁ ca cintayanta upāsatē ॥KUMB: 1-171-4॥
They remain seated, thinking of Yudhishthira and Kunti. (KUMB: 1-171-4)
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bhaikṣaṁ carantastu tadā jaṭilā brahmacāriṇaḥ ॥KUMB: 1-171-5॥
But then, wearing matted locks and living as celibate students, they went about begging for alms… (KUMB: 1-171-5)
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darśanīyā dvijāḥ śubhrā dēvagarbhōpamāḥ śubhāḥ । bhaikṣānarhāśca rājyārhāḥ sukumārāstapasvinaḥ ॥KUMB: 1-171-6॥
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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naitē yathārthatō viprāḥ sukumārāstapasvinaḥ । caranti bhūmau pracchannāḥ kasmāccitkāraṇādiha ॥KUMB: 1-171-7॥
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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sarvalakṣaṇasaṁpannā bhaikṣaṁ nārhanti nityaśaḥ । kāryārthinaścarantīti tarkayanta iti bruvan ॥KUMB: 1-171-8॥
“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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bandhūnāmāgamānnityamupacāraistu nāgarāḥ । bhājanāni ca pūrṇāni bhakṣyabhōjyairakārayan ॥KUMB: 1-171-9॥
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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maunavratēna saṁyuktā bhaiśraṁ gr̥hṇanti pāṇḍavāḥ । mātā ciragatānjñātvā śōcantī pāṇḍavānprati ॥KUMB: 1-171-10॥
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)
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duḥkhāśrupūrṇanayanā likhantyāstē mahītalam । bhikṣitvā dvijagēhēṣu cintayantaśca mātaram ॥KUMB: 1-171-11॥
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)
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sa nāśitaśca bhavati kalyāṇānnabhujiḥ purā । sa vaivarṇyaṁ ca kārśyaṁ ca jagāmātr̥ptikāritam ॥KUMB: 1-171-15॥
He who had formerly eaten excellent food now went unfed, becoming pale and thin from never having his fill. (KUMB: 1-171-15)
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ājyabinduryathā vahnau mahati jvalitē bhavēt । tathārdhabhāgaṁ bhīmasya bhikṣānnasya narōttama ॥KUMB: 1-171-16॥
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)
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bhīmō’pi krīḍayitvātha mithō brāhmaṇabandhuṣu । kumbhakārēṇa saṁbandhāllēbhē pātraṁ mahattaram ॥KUMB: 1-171-18॥
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)
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kumbhakārō’dadātpātraṁ mahatkr̥tvātimātrakam । prahasanbhīmasēnāya vismitastasya karmaṇā ॥KUMB: 1-171-19॥
Astonished by his feat, the potter laughed and gave Bhimasena an extraordinarily large vessel that he had made. (KUMB: 1-171-19)
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tasyādbhutaṁ karma kurvanmr̥dbhāraṁ mahadādadē । mr̥dbhāraiḥ śatasāhasraiḥ kumbhakāramatōṣayat ॥KUMB: 1-171-20॥
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)
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cakrē cakrē ca mr̥dbhāṇḍānsatataṁ bhaikṣamācaran । tadādāyāgataṁ dr̥ṣṭvā hasanti prahasanti ca ॥KUMB: 1-171-21॥
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)
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bhakṣyabhōjyāni vividhānyādāya prakṣipanti ca । ēvamēva sadā bhuktvā mātrē vadati vai rahaḥ । na cāśitō’smi bhavati kalyāṇānnabhr̥taḥ purā ॥KUMB: 1-171-22॥
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)
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yāvantō yasya saṁyōgā dravyairiṣṭairbhavantyuta । tāvantō’sya nikhyantē hr̥dayē śōkaśaṅkavaḥ ॥KUMB: 1-171-40॥
However many ties a person has to cherished possessions, just that many spikes of grief are driven into his heart. (KUMB: 1-171-40)
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tadidaṁ jīvitaṁ prāpya alpakālaṁ mahābhayam । tyāgō hi na mayā prāptō bhāryayā sahitēna ca ॥KUMB: 1-171-41॥
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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na bhōjanaṁ viruddhaṁ syānna strīdēśō nibandhanaḥ । sudūramapi taṁ dēśaṁ vrajēdgaruḍahaṁsavat ॥KUMB: 1-171-46॥
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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kuta ēva parityaktuṁ sutaṁ śakṣyāmyahaṁ svayam । prārthayēyaṁ parāṁ prītiṁ yasminsvargaphalāni ca ॥KUMB: 1-171-57॥
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)
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yasya jātasya pitarō mukhaṁ dr̥ṣṭvā divaṁ gatāḥ । ahaṁ muktaḥ pitr̥r̥ṇādyasya jātasya tējasā ॥KUMB: 1-171-58॥
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]
dayitaṁ mē kathaṁ bālamahaṁ tyaktumihōtsahē । tamahaṁ jyēṣṭhaputraṁ mē kulanirhārakaṁ vibhum ॥KUMB: 1-171-59॥
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]
mama piṇḍōdakanidhiṁ kathaṁ tyakṣyāmi putrakam । tyāgō’yaṁ mama saṁprāptō mamanvā mē sutasya vā ॥KUMB: 1-171-60॥
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]
tava vā tava putryā vā atra vāsasya tatphalam । na śr̥ṇōṣi vacō mahyaṁ tatphalaṁ bhuṅkṣva bhāmini ॥KUMB: 1-171-61॥
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]
athavāhaṁ na śakṣyāmi svayaṁ martuṁ sutaṁ mama । ēkaṁ tyaktuṁ na śaknōti bhavatīṁ ca sutāmapi ॥KUMB: 1-171-62॥
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]
brāhmaṇyuvāca॥
The Brahmin woman said:
[PV-PAN:01_029_70]
na santāpastvayā kāryaḥ prākr̥tēnēva karhicit । na hi santāpakālō’yaṁ vaidyasya tava vidyatē ॥BORI: 01-146-1॥
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]
avaśyaṁ nidhanaṁ sarvairgantavyamiha mānavaiḥ । avaśyabhāvinyarthē vai santāpō nēha vidyatē ॥BORI: 01-146-2॥
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]
bhāryā putrō’tha duhitā sarvamātmārthamiṣyatē । vyathāṁ jahi subuddhyā tvaṁ svayaṁ yāsyāmi tatra vai ॥BORI: 01-146-3॥
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]
ētaddhi paramaṁ nāryāḥ kāryaṁ lōkē sanātanam । prāṇānapi parityajya yadbhartr̥hitamācarēt ॥BORI: 01-146-4॥
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]
tacca tatra kr̥taṁ karma tavāpīha sukhāvaham । bhavatyamutra cākṣayyaṁ lōkē’smiṁśca yaśaskaram ॥BORI: 01-146-5॥
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]
ēṣa caiva gururdharmō yaṁ pravakṣāmyahaṁ tava । arthaśca tava dharmaśca bhūyānatra pradr̥śyatē ॥BORI: 01-146-6॥
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]
yadarthamiṣyatē bhāryā prāptaḥ sō’rthastvayā mayi । kanyā caiva kumāraśca kr̥tāhamanr̥ṇā tvayā ॥BORI: 01-146-7॥
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]
samarthaḥ pōṣaṇē cāsi sutayō rakṣaṇē tathā । na tvahaṁ sutayōḥ śaktā tathā rakṣaṇapōṣaṇē ॥BORI: 01-146-8॥
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]
mama hi tvadvihīnāyāḥ sarvakāmā na āpadaḥ । kathaṁ syātāṁ sutau bālau bhavēyaṁ ca kathaṁ tvaham ॥BORI: 01-146-9॥
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]
kathaṁ hi vidhavānāthā bālaputrā vinā tvayā । mithunaṁ jīvayiṣyāmi sthitā sādhugatē pathi ॥BORI: 01-146-10॥
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]
ahaṅkr̥tāvaliptaiśca prārthyamānāmimāṁ sutām । ayuktaistava sambandhē kathaṁ śakṣyāmi rakṣitum ॥BORI: 01-146-11॥
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]
utsr̥ṣṭamāmiṣaṁ bhūmau prārthayanti yathā khagāḥ । prārthayanti janāḥ sarvē vīrahīnāṁ tathā striyam ॥BORI: 01-146-12॥
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]
sāhaṁ vicālyamānā vai prārthyamānā durātmabhiḥ । sthātuṁ pathi na śakṣyāmi sajjanēṣṭē dvijōttama ॥BORI: 01-146-13॥
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]
kathaṁ tava kulasyaikāmimāṁ bālāmasaṁskr̥tām । pitr̥paitāmahē mārgē niyōktumahamutsahē ॥BORI: 01-146-14॥
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]
kathaṁ śakṣyāmi bālē’sminguṇānādhātumīpṣitān । anāthē sarvatō luptē yathā tvaṁ dharmadarśivān ॥BORI: 01-146-15॥
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]
imāmapi ca tē bālāmanāthāṁ paribhūya mām । anarhāḥ prārthayiṣyanti śūdrā vēdaśrutiṁ yathā ॥BORI: 01-146-16॥
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]
tāṁ cēdahaṁ na ditsēyaṁ tvadguṇairupabr̥ṁhitām । pramathyaināṁ harēyustē havirdhvāṅkṣā ivādhvarāt ॥BORI: 01-146-17॥
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]
samprēkṣamāṇā putraṁ tē nānurūpamivātmanaḥ । anarhavaśamāpannāmimāṁ cāpi sutāṁ tava ॥BORI: 01-146-18॥
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]
avajñātā ca lōkasya tathātmānamajānatī । avaliptairnarairbrahmanmariṣyāmi na saṁśayaḥ ॥BORI: 01-146-19॥
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]
tau vihīnau mayā bālau tvayā caiva mamātmajau । vinaśyētāṁ na saṁdēhō matsyāviva jalakṣayē ॥BORI: 01-146-20॥
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]
tritayaṁ sarvathāpyēvaṁ vinaśiṣyatyasaṁśayam । tvayā vihīnaṁ tasmāttvaṁ māṁ parityaktumarhasi ॥BORI: 01-146-21॥
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]
vyuṣṭirēṣā parā strīṇāṁ pūrvaṁ bhartuḥ parā gatiḥ । na tu brāhmaṇaputrāṇāṁ viṣayē parivartitum ॥BORI: 01-146-22॥
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]
parityaktaḥ sutaścāyaṁ duhitēyaṁ tathā mayā । bāndhavāśca parityaktāstvadarthaṁ jīvitaṁ ca mē ॥BORI: 01-146-23॥
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]
yajñaistapōbhirniyamairdānaiśca vividhaistathā । viśiṣyatē striyā bharturnityaṁ priyahitē sthitiḥ ॥BORI: 01-146-24॥
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]
tadidaṁ yaccikīrṣāmi dharmyaṁ paramasaṁmatam । iṣṭaṁ caiva hitaṁ caiva tava caiva kulasya ca ॥BORI: 01-146-25॥
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]
iṣṭāni cāpyapatyāni dravyāṇi suhr̥daḥ priyāḥ । āpaddharmavimōkṣāya bhāryā cāpi satāṁ matam ॥BORI: 01-146-26॥
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]
ēkatō vā kulaṁ kr̥tsnamātmā vā kulavardhana । na samaṁ sarvamēvēti budhānāmēṣa niścayaḥ ॥BORI: 01-146-27॥
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]
sa kuruṣva mayā kāryaṁ tārayātmānamātmanā । anujānīhi māmārya sutau mē parirakṣa ca ॥BORI: 01-146-28॥
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]
avadhyāḥ striya ityāhurdharmajñā dharmaniścayē । dharmajñān rākṣasānāhurna hanyātsa ca māmapi ॥BORI: 01-146-29॥
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]
niḥsaṁśayō vadhaḥ puṁsāṁ strīṇāṁ saṁśayitō vadhaḥ । atō māmēva dharmajña prasthāpayitumarhasi ॥BORI: 01-146-30॥
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]
bhuktaṁ priyāṇyavāptāni dharmaśca caritō mayā । tvatprasūtiḥ priyā prāptā na māṁ tapsyatyajīvitam ॥BORI: 01-146-31॥
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]
jātaputrā ca vr̥ddhā ca priyakāmā ca tē sadā । samīkṣyaitadahaṁ sarvaṁ vyavasāyaṁ karōmyataḥ ॥BORI: 01-146-32॥
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]
utsr̥jyāpi ca māmārya vētsyasyanyāmapi striyam । tataḥ pratiṣṭhitō dharmō bhaviṣyati punastava ॥BORI: 01-146-33॥
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]
na cāpyadharmaḥ kalyāṇa bahupatnīkatā nr̥ṇām । strīṇāmadharmaḥ sumahānbhartuḥ pūrvasya laṅghanē ॥BORI: 01-146-34॥
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]
ētatsarvaṁ samīkṣya tvamātmatyāgaṁ ca garhitam । ātmānaṁ tāraya mayā kulaṁ cēmau ca dārakau ॥BORI: 01-146-35॥
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]
vaiśampāyana uvāca॥
Vaiśampāyana said:
[PV-PAN:01_029_106]
ēvamuktastayā bhartā tāṁ samāliṅgya bhārata । mumōca bāṣpaṁ śanakaiḥ sabhāryō bhr̥śaduḥkhitaḥ ॥BORI: 01-146-36॥
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]
strījanma garhitaṁ nātha lōkē duṣṭajanākulē । mātāpitrōrvaśē kanyā prauḍhā bhartr̥vaśē tathā ॥KUMB: 1-172-14॥
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]
abhāvē cānayōḥ putrē khatantrā strī vigarhitā ॥KUMB: 1-172-15॥
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]
anāthatvaṁ striyō dvāraṁ duṣṭānāṁ vivr̥taṁ hi tat । vastrakhaṇḍaṁ ghr̥tāktaṁ hi yathā saṁkr̥ṣyatē śvabhiḥ ॥KUMB: 1-172-16॥
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]
haridrāñjanapuṣpādisaumaṅgalyayutā satī ॥KUMB: 1-172-26॥
A virtuous wife adorned with auspicious articles such as turmeric, collyrium, and flowers… (KUMB: 1-172-26)
[PV-SVO:01_029_111]
maraṇaṁ yāti yā bhartustaddattajalapāyinī । bhartr̥pādārpitamanāḥ sā yāti girijāpadam ॥KUMB: 1-172-27॥
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]
girājāyāḥ sakhī bhūtvā mōdatē nagakanyayā । mitaṁ dadāti hi pitā mitaṁ mātā mitaṁ sutaḥ ॥KUMB: 1-172-28॥
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]
amitasya hi dātāraṁ kā patiṁ nābhinandati । āśramāścāgnisaṁskārā japahōmavratāni ca ॥KUMB: 1-172-29॥
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]
strīṇāṁ naitē vidhātavyā vinā patimaninditam । kṣamā śaucamanāhāramētāvadvihitaṁ striyāḥ ॥KUMB: 1-172-30॥
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]
āpadarthē dhanaṁ rakṣēddārānrakṣēddhanairapi । ātmānaṁ satataṁ rakṣēddārairapi dhanairapi ॥KUMB: 1-172-35; NILA: 01.158.027॥
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]
dr̥ṣṭādr̥ṣṭaphalārthaṁ hi bhāryā putrō dhanaṁ gr̥ham । sarvamētadvidhātavyaṁ budhānāmēṣa niścayaḥ ॥KUMB: 1-172-36; NILA: 01.158.028॥
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]
ubhayōḥ kōdhikō vidvannātmā caivādhikaḥ kulāt ॥KUMB: 1-172-37॥
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]
ātmanō vidyamānatvādbhuvanāni caturdaśa । vidyantē dvijaśārdūla ātamā rakṣyastatastvayā ॥KUMB: 1-172-38॥
Because you exist, the fourteen worlds exist, tiger among Brahmins; therefore you must protect yourself. (KUMB: 1-172-38)
[PV-SVO:01_029_119]
ātmanyavidyamānē cēdasya nāstīha kiṁcana । ētajjagadidaṁ sarvamātmanā na samaṁ kila ॥KUMB: 1-172-39॥
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]
tvacchuśrūṣaṇasaṁbhūtā kīrtiścāpyatulā mama ॥KUMB: 1-172-43॥
And the fame I have gained by serving you is unequalled. (KUMB: 1-172-43)
[PV-SVO:01_029_121]
maivaṁ vada tvaṁ kalyāṇi tiṣṭha cēha sumadhyamē । na tu bhāryāṁ tyajētprājñaḥ putrānvāpi kadācana ॥KUMB: 1-172-49॥
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]
vaiśampāyana uvāca॥
Vaiśampāyana said:
[PV-PAN:01_029_123]
tayōrduḥkhitayōrvākyamatimātraṁ niśamya tat । bhr̥śaṁ duḥkhaparītāṅgī kanyā tāvabhyabhāṣata ॥BORI: 1-147-1॥
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]
kimidaṁ bhr̥śaduḥkhārtau rōravīthō anāthavat । mamāpi śrūyatāṁ kiñcicchrutvā ca kriyatāṁ kṣamam ॥BORI: 1-147-2॥
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]
dharmatō’haṁ parityājyā yuvayōrnātra saṁśayaḥ । tyaktavyāṁ māṁ parityajya trātaṁ sarvaṁ mayaikayā ॥BORI: 1-147-3॥
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]
ityarthamiṣyatē’patyaṁ tārayiṣyati māmiti । tasminnupasthitē kālē tarataṁ plavavanmayā ॥BORI: 1-147-4॥
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]
iha vā tārayēddurgāduta vā prētya tārayēt । sarvathā tārayētputraḥ putra ityucyatē budhaiḥ ॥BORI: 1-147-5॥
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]
ākāṅkṣantē ca dauhitrānapi nityaṁ pitāmahāḥ । tānsvayaṁ vai paritrāsyē rakṣantī jīvitaṁ pituḥ ॥BORI: 1-147-6॥
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]
bhrātā ca mama bālō’yaṁ gatē lōkamamuṁ tvayi । acirēṇaiva kālēna vinaśyēta na saṁśayaḥ ॥BORI: 1-147-7॥
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]
tātē’pi hi gatē svargaṁ vinaṣṭē ca mamānujē । piṇḍaḥ pitr̥ṇāṁ vyucchidyēttattēṣāmapriyaṁ bhavēt ॥BORI: 1-147-8॥
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]
pitrā tyaktā tathā mātrā bhrātrā cāhamasaṁśayam । duḥkhādduḥkhataraṁ prāpya mriyēyamatathōcitā ॥BORI: 1-147-9॥
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]
tvayi tvarōgē nirmuktē mātā bhrātā ca mē śiśuḥ । santānaścaiva piṇḍaśca pratiṣṭhāsyatyasaṁśayam ॥BORI: 1-147-10॥
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]
ātmā putraḥ sakhā bhāryā kr̥cchraṁ tu duhitā kila । sa kr̥cchrānmōcayātmānaṁ māṁ ca dharmēṇa yōjaya ॥BORI: 1-147-11॥
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]
anāthā kr̥paṇā bālā yatrakvacanagāminī । bhaviṣyāmi tvayā tāta vihīnā kr̥paṇā bata ॥BORI: 1-147-12॥
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]
athavāhaṁ kariṣyāmi kulasyāsya vimōkṣaṇam । phalasaṁsthā bhaviṣyāmi kr̥tvā karma suduṣkaram ॥BORI: 1-147-13॥
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]
athavā yāsyasē tatra tyaktvā māṁ dvijasattama । pīḍitāhaṁ bhaviṣyāmi tadavēkṣasva māmapi ॥BORI: 1-147-14॥
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]
tadasmadarthaṁ dharmārthaṁ prasavārthaṁ ca sattama । ātmānaṁ parirakṣasva tyaktavyāṁ māṁ ca santyaja ॥BORI: 1-147-15॥
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]
avaśyakaraṇīyē’rthē mā tvāṁ kālō’tyagādayam । tvayā dattēna tōyēna bhaviṣyati hitaṁ ca mē ॥BORI: 1-147-16॥
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]
kiṁ nvataḥ paramaṁ duḥkhaṁ yadvayaṁ svargatē tvayi । yācamānāḥ parādannaṁ paridhāvēmahi śvavat ॥BORI: 1-147-17॥
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]
tvayi tvarōgē nirmuktē klēśādasmātsabāndhavē । amr̥tē vasatī lōkē bhaviṣyāmi sukhānvitā ॥BORI: 1-147-18॥
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]
ēvaṁ bahuvidhaṁ tasyā niśamya paridēvitam । pitā mātā ca sā caiva kanyā prarurudustrayaḥ ॥BORI: 1-147-19॥
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]
tataḥ praruditānsarvānniśamyātha sutastayōḥ । utphullanayanō bālaḥ kalamavyaktamabravīt ॥BORI: 1-147-20॥
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]
mā rōdīstāta mā mātarmā svasastvamiti bruvan । prahasanniva sarvāṁstānēkaikaṁ sō’pasarpati ॥BORI: 1-147-21॥
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]
tataḥ sa tr̥ṇamādāya prahr̥ṣṭaḥ punarabravīt । anēna taṁ haniṣyāmi rākṣasaṁ puruṣādakam ॥BORI: 1-147-22॥
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]
tathāpi tēṣāṁ duḥkhēna parītānāṁ niśamya tat । bālasya vākyamavyaktaṁ harṣaḥ samabhavanmahān ॥BORI: 1-147-23॥
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]
ayaṁ kāla iti jñātvā kuntī samupasr̥tya tān । gatāsūnamr̥tēnēva jīvayantīdamabravīt ॥BORI: 1-147-24॥
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]
itaḥ pradānē dēvāśca pitaraścēti naḥ śrutam । tvayā dattēna tōyēna bhaviṣyati hitāya vai ॥KUMB: 1-173-18; NILA: 01.159.018॥
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]
ityētadubhayaṁ tāta niśāmya tava yaddhitam । tadvyavasya tathāmbāyā hitaṁ svasya sutasya ca ॥KUMB: 1-173-19॥
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]
mātāpitrōśca putrāstu bhavitārō guṇānvitāḥ । na tu putrasya pitarō punarjātu bhaviṣyataḥ ॥KUMB: 1-173-20॥
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]
kuntyuvāca॥
Kunti said:
[PV-KDV:01_029_151]
kutōmūlamidaṁ duḥkhaṁ jñātumicchāmi tattvataḥ । viditvā apakarṣēyaṁ śakyaṁ cēdapakarṣitum ॥BORI: 1-148-1॥
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]
brāhmaṇa uvāca॥
The Brahmin said:
[PV-KDV:01_029_153]
upapannaṁ satāmētadyadbravīṣi tapōdhanē । na tu duḥkhamidaṁ śakyaṁ mānuṣēṇa vyapōhitum ॥BORI: 1-148-2॥
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]
samīpē nagarasyāsya bakō vasati rākṣasaḥ । īśō janapadasyāsya purasya ca mahābalaḥ ॥BORI: 1-148-3॥
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]
puṣṭō mānuṣamāṁsēna durbuddhiḥ puruṣādakaḥ । rakṣatyasurarāṇnityamimaṁ janapadaṁ balī ॥BORI: 1-148-4॥
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]
nagaraṁ caiva dēśaṁ ca rakṣōbalasamanvitaḥ । tatkr̥tē paracakrācca bhūtēbhyaśca na nō bhayam ॥BORI: 1-148-5॥
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]
vētanaṁ tasya vihitaṁ śālivāhasya bhōjanam । mahiṣau puruṣaścaikō yastadādāya gacchati ॥BORI: 1-148-6॥
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]
ēkaikaścaiva puruṣastatprayacchati bhōjanam । sa vārō bahubhirvarṣairbhavatyasutarō naraiḥ ॥BORI: 1-148-7॥
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]
tadvimōkṣāya yē cāpi yatantē puruṣāḥ kvacit । saputradārāṁstānhatvā tadrakṣō bhakṣayatyuta ॥BORI: 1-148-8॥
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]
vētrakīyagr̥hē rājā nāyaṁ nayamihāsthitaḥ । anāmayaṁ janasyāsya yēna syādadya śāśvatam ॥BORI: 1-148-9॥
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]
ētadarhā vayaṁ nūnaṁ vasāmō durbalasya yē । viṣayē nityamudvignāḥ kurājānamupāśritāḥ ॥BORI: 1-148-10॥
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]
brāhmaṇāḥ kasya vaktavyāḥ kasya vā chandacāriṇaḥ । guṇairētē hi vāsyantē kāmagāḥ pakṣiṇō yathā ॥BORI: 1-148-11॥
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]
rājānaṁ prathamaṁ vindēttatō bhāryāṁ tatō dhanam । trayasya sañcayē cāsya jñātīnputrāṁśca dhārayēt ॥BORI: 1-148-12॥
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]
viparītaṁ mayā cēdaṁ trayaṁ sarvamupārjitam । ta imāmāpadaṁ prāpya bhr̥śaṁ tapsyāmahē vayam ॥BORI: 1-148-13॥
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]
sō’yamasmānanuprāptō vāraḥ kulavināśanaḥ । bhōjanaṁ puruṣaścaikaḥ pradēyaṁ vētanaṁ mayā ॥BORI: 1-148-14॥
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]
na ca mē vidyatē vittaṁ saṅkrētuṁ puruṣaṁ kvacit । suhr̥jjanaṁ pradātuṁ ca na śakṣyāmi kathañcana । gatiṁ cāpi na paśyāmi tasmānmōkṣāya rakṣasaḥ ॥BORI: 1-148-15॥
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]
sō’haṁ duḥkhārṇavē magnō mahatyasutarē bhr̥śam । sahaivaitairgamiṣyāmi bāndhavairadya rākṣasam । tatō naḥ sahitankṣudraḥ sarvānēvōpabhōkṣyati ॥BORI: 1-148-16॥
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]
tathāpi tattvamākhyāsyē duḥkhasyaitasya saṁbhavam । śakyaṁ vā yadi vā’śakyaṁ śr̥ṇu bhadrē yathātatham ॥KUMB: 1-174-3॥
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]
samīpē nagarasyāsya vakō vasati rākṣasaḥ । itō gavyūtimātrē.ñasti yamunāgahvarē guhā ॥KUMB: 1-174-4॥
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]
tasyāṁ ghōraḥ sa vasati jighāṁsuḥ puruṣādakaḥ । bakābhidhānō duṣṭātmā rākṣasānāṁ kulādhamaḥ ॥KUMB: 1-174-5॥
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]
prabalaḥ kāmarūpī ca rākṣasastu mahābalaḥ । tēnōpasr̥ṣṭā nagarī varṣamadya trayōdaśam ॥KUMB: 1-174-7॥
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]
tatkr̥tē paracakrācca bhūtēbhyaśca na nō bhayam । puruṣādēna raudrēṇa bhakṣyamāṇā durātmanā ॥KUMB: 1-174-8॥
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]
anāthā nagarī nāthaṁ trātāraṁ nādhigacchati । guhāyāṁ ca vasaṁstatra bādhatē satataṁ janam ॥KUMB: 1-174-9॥
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]
striyō bālāṁśca vr̥ddhāṁśca yūnaścāpi durātmavān । atra mantraiśca hōmaiśca bhōjanaiśca sa rākṣasaḥ ॥KUMB: 1-174-10॥
—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]
īḍitō dvijamukhyaiśca pūjitaśca durātmavān । yadā ca sakalānēvaṁ prasūdayati rākṣasaḥ ॥KUMB: 1-174-11॥
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]
athainaṁ brāhmaṇāḥ sarvē samayē samayōjayan । mā sma kāmādvadhī rakṣō dāsyāmastē sadā vayaṁ ॥KUMB: 1-174-12॥
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]
paryāyēṇa yathākāmamiha māṁsōdanaṁ prabhō । annaṁ māṁsasamāyuktaṁ tilacūrṇasamanvitam ॥KUMB: 1-174-13॥
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]
sarpiṣā ca samāyuktaṁ vyañjanaiśca samanvitam । sūpāṁstrīnsatilānpiṇḍām̐llājāpūpasurāsavān ॥KUMB: 1-174-14॥
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]
śr̥tāśr̥tānpānakumbhānsthūlamāṁsaṁ śr̥tāśr̥tam । vanamāhiṣavārāhabhāllūkaṁ ca śr̥tāśr̥tam ॥KUMB: 1-174-15॥
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]
sarpiḥkumbhāṁśca vividhāndadhikumbhāṁstathā bahūn । sadyaḥsiddhasamāyuktaṁ tilacūrṇaiḥ samākulam ॥KUMB: 1-174-16॥
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]
kulācca puruṣaṁ caikaṁ balīvardau ca kālakau । prāpsyasi tvamasaṁkruddhō rakṣōbhāgaṁ prakalpitam ॥KUMB: 1-174-17॥
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]
tiṣṭhēha samayē’smākamityayācanta taṁ dvijāḥ । bāḍhamityēva tadrakṣastadvacaḥ pratyagr̥hṇata ॥KUMB: 1-174-18॥
“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]
paracakrāṭavīkēbhyō rakṣaṇaṁ sa karōti ca । tasminbhāgē sunirdiṣṭē sthitaḥ sa samayē balī ॥KUMB: 1-174-19॥
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]
vētrakīyagr̥hē rājā nāyaṁ nayamihāsthitaḥ । upāyaṁ taṁ na kurutē yatnādapi sa mandadhīḥ । anāmayaṁ janasyāsya yēna syādadya śāśvatam ॥KUMB: 1-174-22; NILA: 01.160.009॥
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]
rājānaṁ prathamaṁ vindēttatō bhāryāṁ tatō dhanam । rājanyasati lōkē’sminkutō bhāryā kutō dhanam । vayasya saṁcayēnāsya jñātīnputrāṁśca tārayēt ॥KUMB: 1-174-25॥
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]
duḥkhamūlamidaṁ bhadrē mayōktaṁ praśnatō’naghē ॥KUMB: 1-174-31॥
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]
kuntyuvāca॥
Kunti said:
[PV-KDV:01_029_188]
na viṣādastvayā kāryō bhayādasmātkathañcana । upāyaḥ paridr̥ṣṭō’tra tasmānmōkṣāya rakṣasaḥ ॥BORI: 1-149-1॥
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]
ēkastava sutō bālaḥ kanyā caikā tapasvinī । na tē tayōstathā patnyā gamanaṁ tatra rōcayē ॥BORI: 1-149-2॥
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]
mama pañca sutā brahmaṁstēṣāmēkō gamiṣyati । tvadarthaṁ balimādāya tasya pāpasya rakṣasaḥ ॥BORI: 1-149-3॥
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]
brāhmaṇa uvāca॥
The Brahmin said:
[PV-KDV:01_029_192]
nāhamētatkariṣyāmi jīvitārthī kathañcana । brāhmaṇasyātithēścaiva svārthē prāṇairviyōjanam ॥BORI: 1-149-4॥
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]
na tvētadakulīnāsu nādharmiṣṭhāsu vidyatē । yadbrāhmaṇārthē visr̥jēdātmānamapi cātmajam ॥BORI: 1-149-5॥
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]
ātmanastu mayā śrēyō bōddhavyamiti rōcayē । brahmavadhyātmavadhyā vā śrēya ātmavadhō mama ॥BORI: 1-149-6॥
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]
brahmavadhyā paraṁ pāpaṁ niṣkr̥tirnātra vidyatē । abuddhipūrvaṁ kr̥tvāpi śrēya ātmavadhō mama ॥BORI: 1-149-7॥
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]
na tvahaṁ vadhamākāṅkṣē svayamēvātmanaḥ śubhē । paraiḥ kr̥tē vadhē pāpaṁ na kiñcinmayi vidyatē ॥BORI: 1-149-8॥
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]
abhisandhikr̥tē tasminbrāhmaṇasya vadhē mayā । niṣkr̥tiṁ na prapaśyāmi nr̥śaṁsaṁ kṣudramēva ca ॥BORI: 1-149-9॥
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]
āgatasya gr̥hē tyāgastathaiva śaraṇārthinaḥ । yācamānasya ca vadhō nr̥śaṁsaṁ paramaṁ matam ॥BORI: 1-149-10॥
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]
kuryānna ninditaṁ karma na nr̥śaṁsaṁ kadācana । iti pūrvē mahātmāna āpaddharmavidō viduḥ ॥BORI: 1-149-11॥
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]
śrēyāṁstu sahadārasya vināśō’dya mama svayam । brāhmaṇasya vadhaṁ nāhamanumaṁsyē kathañcana ॥BORI: 1-149-12॥
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)
[PV-KDV:01_029_201]
kuṁtyuvāca॥
Kunti said:
[PV-KDV:01_029_202]
mamāpyēṣā matirbrahmanviprā rakṣyā iti sthirā । na cāpyaniṣṭaḥ putrō mē yadi putraśataṁ bhavēt ॥BORI: 1-149-13॥
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]
na cāsau rākṣasaḥ śaktō mama putravināśanē । vīryavānmantrasiddhaśca tējasvī ca sutō mama ॥BORI: 1-149-14॥
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]
rākṣasāya ca tatsarvaṁ prāpayiṣyati bhōjanam । mōkṣayiṣyati cātmānamiti mē niścitā matiḥ ॥BORI: 1-149-15॥
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]
samāgatāśca vīrēṇa dr̥ṣṭapūrvāśca rākṣasāḥ । balavantō mahākāyā nihatāścāpyanēkaśaḥ ॥BORI: 1-149-16॥
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]
na tvidaṁ kēṣucidbrahmanvyāhartavyaṁ kathañcana । vidyārthinō hi mē putrānviprakuryuḥ kutūhalāt ॥BORI: 1-149-17॥
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]
guruṇā cānanujñātō grāhayēdyaṁ sutō mama । na sa kuryāttayā kāryaṁ vidyayēti satāṁ matam ॥BORI: 1-149-18॥
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]
vaiśampāyana uvāca॥
Vaiśampāyana said:
[PV-KDV:01_029_209]
ēvamuktastu pr̥thayā sa viprō bhāryayā saha । hr̥ṣṭaḥ sampūjayāmāsa tadvākyamamr̥tōpamam ॥BORI: 1-149-19॥
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]
tataḥ kuntī ca vipraśca sahitāvanilātmajam । tamabrūtāṁ kuruṣvēti sa tathētyabravīcca tau ॥BORI: 1-149-20॥
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]
naiva svayaṁ saputrasya gamanaṁ tatra rōcayē । ēkastava sutō bālaḥ kanyā caikā tapasvinī । na caitayōstathā patnyā gamanaṁ tava rōcayē ॥KUMB: 1-175-2॥
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]
vaiśampāyana uvāca॥
Vaiśampāyana said:
[PV-KDV:01_029_213]
kariṣya iti bhīmēna pratijñātē tu bhārata । ājagmustē tataḥ sarvē bhaikṣamādāya pāṇḍavāḥ ॥BORI: 1-150-1॥
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]
bhīmasēnaṁ tatō dr̥ṣṭvā āpūrṇavadanaṁ tathā । bubōdha dharmarājastu hr̥ṣitaṁ bhīmamacyutam ॥KUMB: 1-176-2॥
Then, seeing Bhimasena with his face beaming, Dharmaraja realized that the steadfast Bhima was exhilarated. (KUMB: 1-176-2)
[PV-KDV:01_029_215]
ākārēṇaiva taṁ jñātvā pāṇḍuputrō yudhiṣṭhiraḥ । rahaḥ samupaviśyaikastataḥ papraccha mātaram ॥BORI: 1-150-2॥
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]
kiṁ cikīrṣatyayaṁ karma bhīmō bhīmaparākramaḥ । bhavatyanumatē kaccidayaṁ kartumihēcchati ॥BORI: 1-150-3॥
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]
kuṁtyuvāca॥
Kunti said:
[PV-KDV:01_029_218]
mamaiva vacanādēṣa kariṣyati parantapaḥ । brāhmaṇārthē mahatkr̥tyaṁ mōṣkāya nagarasya ca ॥BORI: 1-150-4॥
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]
yudhiṣṭhira uvāca॥
Yudhishthira said:
[PV-KDV:01_029_220]
kimidaṁ sāhasaṁ tīkṣṇaṁ bhavatyā duṣkr̥taṁ kr̥tam । parityāgaṁ hi putrasya na praśaṁsanti sādhavaḥ ॥BORI: 1-150-5॥
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]
kathaṁ parasutasyārthē svasutaṁ tyaktumicchasi । lōkavr̥ttiviruddhaṁ vai putratyāgātkr̥taṁ tvayā ॥BORI: 1-150-6॥
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]
yasya bāhū samāśritya sukhaṁ sarvē svapāmahē । rājyaṁ cāpahr̥taṁ kṣudrairājihīrṣāmahē punaḥ ॥BORI: 1-150-7॥
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]
yasya duryōdhanō vīryaṁ cintayannamitaujasaḥ । na śētē vasatīḥ sarvā duḥkhācchakuninā saha ॥BORI: 1-150-8॥
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]
yasya vīrasya vīryēṇa muktā jatugr̥hādvayam । anyēbhyaścaiva pāpēbhyō nihataśca purōcanaḥ ॥BORI: 1-150-9॥
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]
yasya vīryaṁ samāśritya vasupūrṇāṁ vasundharām । imāṁ manyāmahē prāptāṁ nihatya dhr̥tarāṣṭrajān ॥BORI: 1-150-10॥
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]
tasya vyavasitastyāgō buddhimāsthāya kāṁ tvayā । kaccinna duḥkhairbuddhistē viplutā gatacētasaḥ ॥BORI: 1-150-11॥
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]
kuntyuvāca॥
Kunti said:
[PV-KDV:01_029_228]
yudhiṣṭhira na santāpaḥ kāryaḥ prati vr̥kōdaram । na cāyaṁ buddhidaurbalyādvyavasāyaḥ kr̥tō mayā ॥BORI: 1-150-12॥
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]
iha viprasya bhavanē vayaṁ putra sukhōṣitāḥ । tasya pratikriyā tāta mayēyaṁ prasamīkṣitā । ētāvānēva puruṣaḥ kr̥taṁ yasminna naśyati ॥BORI: 1-150-13॥
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]
dr̥ṣṭvā bhīṣmasya vikrāntaṁ tadā jatugr̥hē mahat । hiḍimbasya vadhāccaiva viśvāsō mē vr̥kōdarē ॥BORI: 1-150-14॥
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]
bāhvōrbalaṁ hi bhīmasya nāgāyutasamaṁ mahat । yēna yūyaṁ gajaprakhyā nirvyūḍhā vāraṇāvatāt ॥BORI: 1-150-15॥
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]
vr̥kōdarabalō nānyō na bhūtō na bhaviṣyati । yō’bhyudīyādyudhi śrēṣṭhamapi vajradharaṁ svayam ॥BORI: 1-150-16॥
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]
jātamātraḥ purā caiṣa mamāṅkātpatitō girau । śarīragauravāttasya śilā gātrairvicūrṇitā ॥BORI: 1-150-17॥
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]
tadahaṁ prajñayā smr̥tvā balaṁ bhīmasya pāṇḍava । pratīkāraṁ ca viprasya tataḥ kr̥tavatī matim ॥BORI: 1-150-18॥
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]
nēdaṁ lōbhānna cājñānānna ca mōhādviniścitam । buddhipūrvaṁ tu dharmasya vyavasāyaḥ kr̥tō mayā ॥BORI: 1-150-19॥
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]
arthau dvāvapi niṣpannau yudhiṣṭhira bhaviṣyataḥ । pratīkāraśca vāsasya dharmaśca caritō mahān ॥BORI: 1-150-20॥
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]
yō brāhmaṇasya sāhāyyaṁ kuryādarthēṣu karhicit । kṣatriyaḥ sa śubhām̐llōkānprāpnuyāditi mē śrutam ॥BORI: 1-150-21॥
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]
kṣatriyaḥ kṣatriyasyaiva kurvāṇō vadhamōkṣaṇam । vipulāṁ kīrtimāpnōti lōkē’smiṁśca paratra ca ॥BORI: 1-150-22॥
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]
vaiśyasyaiva tu sāhāyyaṁ kurvāṇaḥ kṣatriyō yudhi । sa sarvēṣvapi lōkēṣu prajā rañjayatē dhruvam ॥BORI: 1-150-23॥
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]
śūdraṁ tu mōkṣayanrājā śaraṇārthinamāgatam । prāpnōtīha kulē janma sadravyē rājasatkr̥tē ॥BORI: 1-150-24॥
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]
ēvaṁ sa bhagavānvyāsaḥ purā kauravanandana । prōvāca sutarāṁ prājñastasmādētaccikīrṣitam ॥BORI: 1-150-25॥
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]
yudhiṣṭhira uvāca॥
Yudhishthira said:
[PV-KDV:01_029_243]
upapannamidaṁ mātastvayā yadbuddhipūrvakam । ārtasya brāhmaṇasyaivamanukrōśādidaṁ kr̥tam । dhruvamēṣyati bhīmō’yaṁ nihatya puruṣādakam ॥BORI: 1-150-26॥
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]
yathā tvidaṁ na vindēyurnarā nagaravāsinaḥ । tathāyaṁ brāhmaṇō vācyaḥ parigrāhyaśca yatnataḥ ॥BORI: 1-150-27॥
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]
tōṣasya kāraṇaṁ yattu manasā’cintayadguruḥ । sa samīkṣya tadā rājanyōddhukāmaṁ yudhiṣṭhiraḥ ॥KUMB: 1-176-3॥
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]
bakāya kalpitaṁ putra mahāntaṁ balimuttamam । bhīmō bhunaktu suspaṣṭamapyēkāhaṁ tapaḥsutaḥ ॥KUMB: 1-176-7॥
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)
[PV-SVO:01_029_247]
na ca śōkēna buddhiḥ sā viluptā gatacēkasaḥ । iha viprasya bhavanē vayaṁ putra sukhōṣitāḥ । ajñātā dhārtarāṣṭrāṇāṁ satkr̥tā vītamanyavaḥ ॥KUMB: 1-176-16; NILA: 01.162.013॥
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)
[PV-SVO:01_029_248]
yāvacca kuryādanyō’sya kuryādbahugumaṁ tataḥ । brāhmaṇārthē mahāndharmō jānāmītthaṁ vr̥kōdarē ॥KUMB: 1-176-18; NILA: 01.162.015॥
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)
[PV-SVO:01_029_249]
dhruvamēṣyati bhīmō’yaṁ nihatya puruṣādakam । sarvathā brāhmaṇasyārthē yadanukrōśavatyasi ॥KUMB: 1-177-2; NILA: 01.163.002॥
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)
[PV-SVO:01_029_250]