Anushasana Parva

[य] शमॊ बहुविधाकारः सूक्ष्म उक्तः पितामह न च मे हृदये शान्तिर अस्ति कृत्वेदम ईदृशम

Yudhishthira said: Grandfather, you have subtly explained peace of many kinds, yet my heart finds no peace after doing what I have done.

अस्मिन अर्थे बहुविधा शान्तिर उक्ता तवयानघ सवकृते का नु शान्तिः सयाच छमाद बहुविधाद अपि

You have taught me many kinds of peace on this subject, sinless one, but what peace can there truly be for one who has brought about the ruin of his own kin, however many teachings of tranquility exist?

शराचित शरीरं हि तीव्रव्रणम उदीक्ष्य च शमं नॊपलभे वीर दुष्कृतान्य एव चिन्तयन

Seeing your body pierced with arrows and grievously wounded, O hero, I find no peace, for I can only dwell on my wrongful deeds.

रुधिरेणावसिक्ताङ्गं परस्रवन्तं यथाचलम तवां दृष्ट्वा पुरुषव्याघ्र सीदे वर्षास्व इवाम्बुजम

Seeing you, tiger among men, your limbs drenched in flowing blood like a mountain streaming with water, my heart sinks like a lotus battered by the rains.

अतः कष्टतरं किं नु मत्कृते यत पितामहः इमाम अवस्थां गमितः परत्यमित्रै रणाजिरे तथैवान्ये नृपतयः सह पुत्राः स बान्धवाः

What could be more painful to me than that grandfather has been reduced to this state by enemies on the battlefield, along with so many other kings, their sons and kinsmen?

वयं हि धार्तराष्ट्राश च कालमन्युवशानुगाः कृत्वेदं निन्दितं कर्म पराप्स्यामः कां गतिं नृप

We and the Dhartarashtras alike, driven by the wrath of time, have committed this condemnable deed — what destiny shall we now attain, O king?

अहं तव हय अन्तकरः सुहृद वधकरस तथा न शान्तिम अधिगच्छामि पश्यंस तवां दुःखितं कषितौ

I am the one who brought about your ruin and the death of my own kinsmen; I find no peace seeing you lying afflicted upon the earth.

[ब] परतन्त्रं कथं हेतुम आत्मानम अनुपश्यसि कर्मण्य अस्मिन महाभाग सूक्ष्मं हय एतद अतीन्द्रियम

Bhishma said: Why do you regard yourself, who acted under another's control, as the sole cause? This matter, O greatly fortunate one, is subtle and beyond the reach of the senses.

अत्राप्य उदाहरन्तीमम इतिहासं पुरातनम संवादं मृत्युगौतम्यॊः काललुब्धक पन्नगैः

On this matter they cite an ancient history — the dialogue between Death, the old woman Gautami, Time, the hunter, and the serpent.

गौतमी नाम कौन्तेय सथविरा शम संयुता सर्पेण दष्टं सवं पुत्रम अपश्यद गतचेतनम

There was, son of Kunti, an aged woman named Gautami, full of composure, who saw her own son lying lifeless after being bitten by a serpent.

अथ तं सनायु पाशेन बद्ध्वा सर्पम अमर्षितः लुब्धकॊ ऽरजुनकॊ नाम गौतम्याः समुपानयत

Then an enraged hunter named Arjunaka bound that serpent with a sinew cord and brought it before Gautami.

तां चाब्रवीद अयं ते सपुत्रहा पन्नगाधमः बरूहि कषिप्रं महाभागे वध्यतां केन हेतुना

He said to her: This vile serpent is the killer of your son; tell me quickly, greatly blessed one, by what means it should be put to death.

अग्नौ परक्षिप्यताम एष चछिद्यतां खण्डशॊ ऽपि वा न हय अयं बालहा पापश चिरं जीवितुम अर्हति

Let it be cast into fire, or cut into pieces; this sinful killer of a child does not deserve to live any longer.

[गौतमी] विसृजैनम अबुद्धिस तवं न वध्यॊ ऽरजुनक तवया कॊ हय आत्मानं गुरुं कुर्यात पराप्तव्ये सति चिन्तयन

Gautami said: Release it, foolish Arjunaka, it should not be killed by you; who, thinking of what awaits him hereafter, would burden his own soul with guilt?

पलवन्ते धर्मलघवॊ लॊके ऽमभसि यथा परलाः मज्जन्ति पापगुरवः शस्त्रं सकन्नम इवॊदके

Those light in righteousness float in this world like foam upon water, while those heavy with sin sink like a weapon dropped into water.

न चामृत्युर भविता वै हते ऽसमिन; कॊ वात्ययः सयाद अहते ऽसमिञ जनस्य अस्यॊत्सर्गे पराणयुक्तस्य जन्तॊर; मृत्यॊर लॊकं कॊ नु गच्छेद अनन्तम

Death will not cease to exist merely because this serpent is killed, nor would any calamity befall people if it is spared; if this living creature is released, who then must answer to Death's endless realm for that mercy?

[लुब्धक] जानाम्य एवं नेह गुणाणुन जञाः; सर्वे नियुक्ता गुरवॊ वै भवन्ति सवस्थस्यैते तूपदेशा भवन्ति; तस्मात कषुद्रं सर्पम एनं हनिष्ये

The hunter said: I know this well, but everyone becomes a teacher once appointed to advise; such counsel suits one who is himself at ease — therefore I shall kill this vile serpent.

समीप्सन्तः कालयॊगं तयजन्ति; सद्यः शुचं तव अर्थविदस तयजन्ति शरेयः कषयः शॊचतां नित्यशॊ हि; तस्मात तयाज्यं जहि शॊकं हते ऽसमिन

Those who seek to overcome the working of time cast off sudden grief at once; the wise, knowing what truly matters, give up momentary sorrow, for good fortune ever fades from those who grieve constantly — so give up your grief and let this killer be slain.

[ग] न चैवार्तिर विद्यते ऽसमद्विधानां; धर्मारामः सततं सज्जनॊ हि नित्यायस्तॊ बाल जनॊ न चास्ति; धर्मॊ हय एष परभवाम्य अस्य नाहम

Gautami said: Such distress does not exist for people like us, for the righteous ever delight in dharma; I am not one perpetually agitated like a foolish child, for this is a matter of dharma, and I am not the one empowered to decide his fate.

न बराह्मणानां कॊपॊ ऽसति कुतः कॊपाच च यातना मार्दवात कषम्यतां साधॊ मुच्यताम एष पन्नगः

Brahmins do not harbor anger, so how could punishment arise from their anger? Out of gentleness, O good one, let this be forgiven — let this serpent be set free.

[ल] हत्वा लाभः शरेय एवाव्ययं सयात; सद्यॊ लाभॊ बलवद्भिः परशस्तः कालाल लाभॊ यस तु सद्यॊ भवेत; हते शरेयः कुत्सिते तवेदृशे सयात

The hunter said: Gaining a lasting good by killing is truly praiseworthy, and the strong ever praise a gain obtained at once; when a gain that might come only in due time can be had this very moment by killing this wretched creature, what good could there be in delaying?

[ग] कार्थ पराप्तिर गृह्य शत्रुं निहत्य; का वा शान्तिः पराप्य शत्रुं नम उक्त्वा कस्मात सौम्य भुजगे न कषमेयं; मॊक्षं वा किं कारणं नास्य कुर्याम

Gautami said: What true gain is there in seizing and killing an enemy, or what peace in accepting an enemy's surrender? Why, gentle one, should I not forgive this serpent, or what reason is there not to release it?

[ल] अस्माद एकस्माद बहवॊ रक्षितव्या; नैकॊ बहुभ्यॊ गौतमि रक्षितव्यः कृतागसं धर्मविदस तयजन्ति; सरीसृपं पापम इमं जहि तवम

The hunter said: For the sake of this one creature, many must be protected — not one at the cost of many, O Gautami; the righteous do not spare an offender, so kill this sinful crawling thing.

[ज] नास्मिन हते पन्नगे पुत्रकॊ मे; संप्राप्स्यते लुब्धक जीवितं वै गुणं चान्यं नास्य वधे परपश्ये; तस्मात सर्पं लुब्धक मुञ्च जीवम

She said: Even if this serpent is killed, hunter, my son will not thereby regain his life; I see no benefit at all in its death — therefore, hunter, release the living serpent.

[ल] वृत्रं हत्वा देवराट शरेष्ठ भाग्भाग वै; यज्ञं हत्वा भागम अवाप चैव शूली देवॊ देव वृत्तं कुरु तवं; कषिप्रं सर्पं जहि मा भूद विशङ्का

The hunter said: Having slain Vritra, the lord of gods gained the foremost share, and by slaying in sacrifice he too obtained his portion; do as the trident-bearing god does — kill the serpent at once, let there be no hesitation.

[भ] असकृत परॊच्यमानापि गौतमी भुजगं परति लुब्धकेन महाभागा पापे नैवाकरॊन मतिम

Bhishma said: Though repeatedly urged thus by the greatly blessed Gautami regarding the serpent, the hunter's mind would not turn away from the sinful act.

ईषद उच्छ्वसमानस तु कृच्छ्रात संस्तभ्य पन्नगः उत्ससर्ज गिरं मन्दां मानुषीं पाशपीडितः

The serpent, breathing faintly, with great effort composed itself and, bound by the cord, uttered a soft, human-like speech.

कॊ नव अर्जुनक दॊषॊ ऽतर विद्यते मम बालिश अस्वतन्त्रं हि मां मृत्युर विवशं यद अचूचुदत

What fault is there of mine in this, foolish Arjunaka? Being helpless and without free will, Death itself drove me to act.

तस्यायं वचनाद दष्टॊ न कॊपेन न काम्यया तस्य तक किल्बिषं लुब्ध विद्यते यदि किल्बिषम

It was at his word that I bit him, neither out of anger nor desire; if there is any sin in this, it belongs to him, hunter.

[ल] यद्य अन्यवशगेनेदं कृतं ते पन्नगाशुभम कारणं वै तवम अप्य अत्र तस्मात तवम अपि किल्बिषी

The hunter said: If this evil deed was done by you under another's control, you were still the instrument here, and therefore you too are guilty.

मृत पात्रस्य करियायां हि दण्डचक्रादयॊ यथा कारणत्वे परकल्प्यन्ते तथा तवम अपि पन्नग

Just as the rod and the potter's wheel are regarded as instrumental causes in the making of a clay pot, so too, serpent, are you an instrumental cause here.

किल्बिषी चापि मे वध्यः किल्बिषी चासि पन्नग आत्मानं कारणं हय अत्र तवम आख्यासि भुजंगम

You are guilty and deserve to be killed, serpent — you yourself confess that you were the instrument in this act.

[सर्प] सर्व एते हय अस्ववशा दण्डचक्रादयॊ यथा तथाहम अपि तस्मान मे नैष हेतुर मतस तव

The serpent said: All these — the rod, the wheel, and the rest — are themselves not independent agents, and neither am I; therefore I do not accept myself as the true cause, as you claim.

अथ वा मतम एतत ते ते ऽपय अन्यॊन्यप्रयॊजकाः कार्यकारण संदेहॊ भवत्य अन्यॊन्यचॊदनात

Or if this be your view, then all instruments become causes of one another, and doubt about cause and effect arises from this mutual dependence.

एवं सति न दॊषॊ मे नास्मि वध्यॊ न किल्बिषी किल्बिषं समवाये सयान मन्यसे यदि किल्बिषम

This being so, I bear no fault and deserve no death, nor any guilt; though if you think mere involvement itself constitutes guilt, then consider this too.

[ल] कारणं यदि न सयाद वै न कर्ता सयास तवम अप्य उत विनाशे कारणं तवं च तस्माद वध्यॊ ऽसि मे मतः

The hunter said: If there were no cause, you too would not be an agent; you are indeed the cause of this destruction, and therefore I judge you deserving of death.

असत्य अपि कृते कार्ये नेह पन्नगलिप्यते तस्मान नात्रैव हेतुः सयाद वध्यः किं बहु भाषसे

Even when a deed is truly done, the serpent by this reasoning remains untainted; so that alone cannot make you the cause — why do you argue so much? You still deserve death.

[सर्प] कार्याभावे करिया न सयात सत्य असत्य अपि कारणे तस्मात तवम अस्मिन हेतौ मे वाच्यॊ हेतुर विशेषतः

The serpent said: Without the deed there can be no result, whether the cause be real or not; therefore you must clearly state to me what exactly the cause is here.

यद्य अहं कारणत्वेन मतॊ लुब्धक तत्त्वतः अन्यः परयॊगे सयाद अत्र किल्बिषी जन्तु नाशने

If I am truly held to be the cause, hunter, then there must be another who employed me in this act — he alone is guilty of the creature's death.

[ल] वध्यस तवं मम दुर्बुद्धे बाल घाती नृशंसकृत भाषसे किं बहु पुनर वध्यः सन पन्नगाधम

The hunter said: You deserve death, evil-minded killer of a child, cruel one; why do you speak on and on, vile serpent, when death is your due?

[सर्प] यथा हवींषि जुह्वाना मखे वै लुब्धकर्त्विजः न फलं पराप्नुवन्त्य अत्र परलॊके तथा हय अहम

The serpent said: As priests who offer oblations in a sacrifice performed out of greed gain no true fruit either here or hereafter, so it is with me — I too bear no real fruit of guilt in this.

[भ] तथा बरुवति तस्मिंस तु पन्नगे मृत्युचॊदिते आजगाम ततॊ मृत्युः पन्नगं चाब्रवीद इदम

Bhishma said: While the serpent, thus impelled by Death, was speaking in this way, Death himself arrived and spoke to the serpent.

कालेनाहं परणुदितः पन्नगत्वाम अचूचुदम विनाशहेतुर नास्य तवम अहं वा पराणिनः शिशॊः

Impelled by Time, I incited you, serpent; neither you nor I am the true cause of this creature's, this child's, destruction.

यथा वायुर जलधरान विकर्षति ततस ततः तद्वज जलदवत सर्पकालस्याहं वशानुगः

As the wind drives the clouds hither and thither, so I too, like a cloud, follow the will of Time that governs the serpent's fate.

सात्त्विका राजसाश चैव तामसा ये च के चन भावाः कालात्मकाः सर्वे परवर्तन्ते हि जन्तुषु

All the qualities of goodness, passion, and darkness that arise among living beings are, in truth, ruled entirely by Time.

जङ्गमाः सथावराश चैव दिवि वा यदि वा भुवि सर्वे कालात्मकाः सर्पकालात्मकम इदं जगत

Whether moving or unmoving, whether in heaven or on earth, all beings are governed by Time — this entire universe is subject to the Time that governs this serpent's fate.

परवृत्तयश च या लॊके तथैव च निवृत्तयः तासां विकृतयॊ याश च सर्वं कालात्मकं समृतम

Whatever activities occur in the world, as well as their cessations and all their transformations, are all remembered as governed by Time.

आदित्यश चन्द्रमा विष्णुर आपॊ वायुः शतक्रतुः अग्निः खं पृथिवी मित्र ओषध्यॊ वसवस तथा

The Sun, the Moon, Vishnu, the Waters, the Wind, Indra, Fire, Space, the Earth, Mitra, the herbs, and the Vasus —

सरितः सगराश चैव भावाभावौ च पन्नग सर्वे कालेन सृज्यन्ते हरियन्ते च तथा पुनः

the rivers and the oceans, and both existence and non-existence, serpent — all these are created by Time, and by Time again withdrawn.

एवं जञात्वा कथं मां तवं स दॊषं सर्पमन्यसे अथ चैवं गते दॊषॊ मयि तवम अपि दॊषवान

Knowing this, how can you consider me, the serpent, at fault? And even if you still find fault in me, then you too are equally at fault.

[सर्प] निर्दॊषं दॊषवन्तं वा न तवा मृत्यॊर बरवीम्य अहम तवयाहं चॊदित इति बरवीम्य एतावद एव तु

The serpent said: I do not declare you, O Death, either innocent or guilty; I say only this much — that I was set in motion by you.

यदि काले तु दॊषॊ ऽसति यदि तत्रापि नेष्यते दॊषॊ नैव परीक्ष्यॊ मे न हय अत्राधिकृता वयम

If the fault lies with Time, and even there it is not to be assigned, then the fault should not be examined by me at all, for we are not authorized to judge it.

निर्मॊक्षस तव अस्य दॊषस्य मया कार्यॊ यथातथा मृत्यॊ विदॊषः सयाम एव यथा तन मे परयॊजनम

The removal of this blame must somehow be achieved by me, O Death, so that I may become free of guilt — such is my true purpose.

[भ] सर्पॊ ऽथार्जुनकं पराह शरुतं ते मृत्युभाषितम नानागसं मां पाशेन संतापयितुम अर्हसि

Bhishma said: The serpent then said to the hunter Arjunaka: You have heard the words of Death; you should not torment me with this rope, for I am without any real wrongdoing.

[ल] मृत्यॊः शरुतं मे वचनं तव चैव भुजंगम नैव तावद विदॊषत्वं भवति तवयि पन्नग

The hunter said: I have heard the words of Death, and yours as well, serpent, but your freedom from guilt is still not established.

मृत्युस तवं चैव हेतुर हि जन्तॊर अस्य विनाशने उभयं कारणं मन्ये न कारणम अकारणम

I consider both Death and you to be the cause of this creature's destruction; I do not accept that both being causes means neither is the cause.

धिन मृत्युं च दुरात्मानं करूरं दुःखकरं सताम सवां चैवाहं वधिष्यामि पापं पापस्य कारणम

A curse upon the wicked, cruel Death, who brings sorrow to the good; and I too shall kill you, sinful one, cause of this sin!

[मृत्यु] विवशौ कालवशगाव आवां तद दिष्ट कारिणौ नावां दॊषेण गन्तव्यौ यदि सम्यक परपश्यसि

Death said: Both of us, helpless and subject to the power of Time, act only as ordained by fate; if you truly see this rightly, we should not be blamed.

[ल] युवाम उभौ कालवशौ यदि वै मृत्युपन्नगौ हर्षक्रॊधौ कथं सयाताम एतद इच्छामि वेदितुम

The hunter said: If both of you, Death and serpent, are truly under the sway of Time, then how do joy and anger arise in you at all? This I wish to understand.

[मृत्यु] याः काश चिद इह चेष्टाः सयुः सर्वाः कालप्रचॊदिताः पूर्वम एवैतद उक्तं हि मया लुब्धक कालतः

Death said: Whatever actions occur here are all impelled by Time; this indeed was already told to you by me before — that it all comes from Time.

तस्माद उभौ कालवशाव आवां तद दिष्ट कारिणौ नावां दॊषेण गन्तव्यौ तवया लुब्धक कर्हि चित

Therefore both of us are subject to Time, acting only as ordained; you, hunter, should never blame us for this.

[भ] अथॊपगम्य कालस तु तस्मिन धर्मार्थसंशये अब्रवीत पन्नगं मृत्युं लुब्धम अर्जुनकं च तम

Bhishma said: Then, as this doubt about righteousness and duty arose, Time himself approached and spoke to the serpent, to Death, and to the hunter Arjunaka.

[काल] नैवाहं नाप्य अयं मृत्युर नायं लुब्धक पन्नगः किल्बिषी जन्तु मरणे न वयं हि परयॊजकाः

Time said: Neither I, nor this Death, nor this serpent, hunter, is guilty in the death of any creature; none of us is truly the instigator.

अकरॊद यद अयं कर्म तन नॊ ऽरजुनक चॊदकम परणाश हेतुर नान्यॊ ऽसय वध्यते ऽयं सवकर्मणा

Whatever deed this child himself performed was not incited by us, hunter; there is no other cause of his death — he was slain by his own act.

यद अनेन कृतं कर्म तेनायं निधनं गतः विनाशहेतुः कर्मास्य सर्वे कर्म वशा वयम

By the deed that he himself performed, he met his death; his own karma is the true cause of his destruction — we are all subject to the workings of karma.

कर्म दायादवाँल लॊकः कर्म संबन्ध लक्षणः कर्माणि चॊदयन्तीह यथान्यायं तथा वयम

The world inherits its own deeds, its very nature defined by that connection; deeds themselves set events in motion here, and we act only in keeping with them, as is just.

यथा मृत पिण्डतः कर्ता कुरुते यद यद इच्छति एवम आत्मकृतं कर्म मानवः परतिपद्यते

As a potter shapes whatever he wishes from clay, so does a person reap the fruit of the deeds he himself has performed.

यथा छायातपौ नित्यं सुसंबद्धौ निरन्तरम तथा कर्म च कर्ता च संबद्धाव आत्मकर्मभिः

As shadow and sunlight are ever inseparably bound together without interruption, so are the doer and the deed forever joined by one's own actions.

एवं नाहं न वै मृत्युर न सर्पॊ न तथा भवान न चेयं बराह्मणी वृद्धा शिशुर एवात्र कारणम

Thus, neither I, nor Death, nor the serpent, nor you, hunter, nor this old Brahmin woman is the cause — the child himself is the true cause here.

तस्मिंस तथा बरुवाणे तु बराह्मणी गौतमी नृप सवकर्म परत्ययाँल लॊकान मत्वार्जुनकम अब्रवीत

While Time was speaking thus, O king, the Brahmin woman Gautami, reflecting that the worlds rest upon one's own deeds, said this to Arjunaka:

नैव कालॊ न भुजगॊ न मृत्युर इह कारणम सवकर्मभिर अयं बालः कालेन निधनं गतः

Neither Time, nor the serpent, nor Death is the cause here; this boy, through his own deeds, met his death which came in Time's course.

मया च तत कृतं कर्म येनायं मे मृतः सुतः यातु कालस तथा मृत्युर मुञ्चार्जुनक पन्नगम

It was my own deed that caused my son's death; let Time and Death go their way, Arjunaka — release the serpent.

[भ] ततॊ यथागतं जग्मुर मृत्युः कालॊ ऽथ पन्नगः अभूद विरॊषॊ ऽरजुनकॊ विशॊका चैव गौतमी

Bhishma said: Then Death, Time, and the serpent departed as they had come; Arjunaka's anger vanished, and Gautami too became free of sorrow.

एतच छरुत्वा शमं गच्छ मा भूश चिन्तापरॊ नृप सवकर्म परत्ययाँल लॊकांस तरीन विद्धि मनुजर्षभ

Having heard this, find peace, O king, and give up anxiety; know, O bull among men, that these three worlds rest upon one's own deeds.

न तु तवया कृतं पार्थ नापि दुर्यॊधनेन वै कालेन तत कृतं विद्धि विहिता येन पार्थिवाः

It was not you, son of Pritha, who did this, nor Duryodhana either — know that Time did it, by which kings are ordained to their fates.

[व] इत्य एतद वचनं शरुत्वा बभूव विगतज्वरः युधिष्ठिरॊ महातेजाः पप्रच्छेदं च धर्मवित

Vaishampayana said: Having heard these words, the greatly radiant, dharma-knowing Yudhishthira became free of his anguish and asked this question:

[य] पितामह महाप्राज्ञ सर्वशास्त्रविशारद शरुतं मे महद आख्यानम इदं मतिमतां वर

Yudhishthira said: Grandfather, greatly wise one, skilled in all the scriptures, I have heard this great narrative, best among the wise.

भूयस तु शरॊतुम इच्छामि धर्मार्थसहितं नृप कथ्यमानं तवया किं चित तन मे वयाख्यातुम अर्हसि

I wish to hear further, O king, something bound up with dharma and artha; please explain to me whatever more you have to tell.

केन मृत्युर गृहस्थेन धर्मम आश्रित्य निर्जितः इत्य एतत सर्वम आचक्ष्व तत्त्वेन मम पार्थिव

By what householder, resorting to dharma, was Death conquered? Tell me all of this truthfully, O king.

[भ] अत्राप्य उदाहरन्तीमम इतिहासं पुरातनम यथा मृत्युर गृहस्थेन धर्मम आश्रित्य निर्जितः

Bhishma said: On this too they cite an ancient history, of how Death was conquered by a householder through recourse to dharma.

मनॊः परजापते राजन्न इक्ष्वाकुर अभवत सुतः तस्य पुत्रशतं जज्ञे नृपतेः सूर्यवर्चसः

O king, Ikshvaku was born as the son of Manu the Progenitor of Creatures; that radiant king had a hundred sons.

दशमस तस्य पुत्रस तु दशाश्वॊ नाम भारत माहिष्मत्याम अभूद राजा धर्म आत्मा सत्यविक्रमः

The tenth of his sons, O Bharata, was named Dashashva; he became a righteous and truly valorous king in Mahishmati.

दशाश्वस्य सुतस तव आसीद राजा परमधार्मिकः सत्ये तपसि दाने च यस्य नित्यं रतं मनः

Dashashva's son became a supremely righteous king, whose mind was ever devoted to truth, austerity and charity.

मदिराश्व इति खयातः पृथिव्यां पृथिवीपतिः धनुर्वेदे च वेदे च निरतॊ यॊ ऽभवत सदा

He was known on earth as Madirashva, a king ever devoted to the science of archery and to the Vedas.

मरिदाश्वस्य पुत्रस तु दयुतिमान नाम पार्थिवः महाभागॊ महातेजा महासत्त्वॊ महाबलः

Madirashva's son was a king named Dyutiman, greatly fortunate, of immense splendor, spirit and strength.

पुत्रॊ दयुतिमतस तव आसीत सुवीरॊ नाम पार्थिवः धर्मात्मा कॊशवांश चापि देवराज इवापरः

Dyutiman's son was a righteous and wealthy king named Suvira, like a second lord of the gods.

सुवीरस्य तु पुत्रॊ ऽभूत सर्वसंग्राम दुर्जयः दुर्जयेत्य अभिविख्यातः सर्वशास्त्रविशारदः

Suvira's son, unconquerable in every battle, was renowned as Durjaya, learned in all the scriptures.

दुर्जयस्येन्द्र वपुषः पुत्रॊ ऽगनिसदृशद्युतिः दुर्यॊधनॊ नाम महान राजासीद राजसत्तम

Durjaya's son, whose form was like Indra's and who blazed like fire, was a great king named Duryodhana, O best of kings.

तस्येन्द्र समवीर्यस्य संग्रामेष्व अनिवर्तिनः विषयश च परभावश च तुल्यम एवाभ्यवर्तत

He equaled Indra in valor and never retreated in battles; his dominion and his majesty grew to be equally vast.

रत्नैर धनैश च पशुभिः सस्यैश चापि पृथग्विधैः नगरं विषयश चास्य परतिपूर्णं तदाभवत

His city and his kingdom were filled to overflowing with jewels, wealth, cattle and crops of every kind.

न तस्य विषये चाभूत कृपणॊ नापि दुर्गतः वयाधितॊ वा कृशॊ वापि तस्मिन नाभून नरः कव चित

In his kingdom there was no one who was miserly, destitute, sick, or wasted away.

सुदक्षिणॊ मधुरवाग अनसूयुर जितेन्द्रियः धर्मात्मा चानृशंसश च विक्रान्तॊ ऽथाविकत्थनः

He was gracious, sweet of speech, free of envy, master of his senses, righteous, without cruelty, valiant yet never boastful.

यज्वा वदान्यॊ मेधावी बरह्मण्यः सत्यसंगरः न चावमन्ता दाता च वेदवेदाङ्गपारगः

He performed sacrifices, was generous and wise, devoted to Brahmins, true to his word, never contemptuous, a giver, and fully versed in the Vedas and Vedangas.

तं नर्मदा देव नदी पुण्या शीतजला शिवा चकमे पुरुषश्रेष्ठं सवेन भावेन भारत

The sacred, cool-watered and auspicious river-goddess Narmada herself fell in love with that best of men, O Bharata.

तस्य जज्ञे तदा नद्यां कन्या राजीवलॊचना नाम्ना सुदर्शना राजन रूपेण च सुदर्शना

By that river was born to him a lotus-eyed daughter, O king, named Sudarshana, who was also beautiful in form.

तादृग्रूपा न नारीषु भूतपूर्वा युधिष्ठिर दुर्यॊधन सुता यादृग अभवद वरवर्णिनी

Never before, O Yudhishthira, had there been among women such beauty as that fair-complexioned daughter of Duryodhana possessed.

ताम अग्निश चकमे साक्षाद राजकन्यां सुदर्शनाम भूत्वा च बराह्मणः साक्षाद वरयाम आस तं नृपम

Agni himself fell in love with that princess Sudarshana, and taking the form of a Brahmin, went to ask that king for her hand.

दरिद्रश चासवर्णश च ममायम इति पार्थिवः न दित्सति सुतां तस्मै तां विप्राय सुदर्शनाम

Thinking this Brahmin was poor and of a different lineage from his own, the king was unwilling to give his daughter Sudarshana to him.

ततॊ ऽसय वितते यज्ञे नष्टॊ ऽभूद धव्यवाहनः ततॊ दुर्यॊधनॊ राजा वाक्यम आहर्त्विजस तदा

Then, during a great sacrifice he was performing, the fire suddenly disappeared, and King Duryodhana spoke to the officiating priests.

दुष्कृतं मम किं नु सयाद भवतां वा दविजर्षभाः येन नाशं जगामाग्निः कृतं कुपुरुषेष्व इव

"What wrong have I done, or what wrong have you done, O bulls among Brahmins, that the fire has vanished as if some evil deed had been committed?"