Stri Parva

हिन्दी अर्थ

धृतराष्ट्रो महाराज श्रुत्वा किमकरोन्मुने

English

Janamejaya said, "After Duryodhana had fallen and after all the warriors also had fallen, what, O sage, did king Dhritarashtra do on receipt of the intelligence? What also did the high-souled Kuru king Yudhishthira, the son of Dharma, do? What did the three survivors (of the Kuru army) viz. Kripa and the others do? I have heard everything about the feats of Ashvatthama. Tell me what happened after that mutual denunciation of curses. Tell me all that Sanjaya said unto the blind old king."

हिन्दी अर्थ

गुरुजनोंके प्रेतकार्य सम्पन्न कराइये”

English

And likewise the Kaurava king, the great-minded son of Dharma (Yudhishthira), and Kripa and the others—what did those three do?

हिन्दी अर्थ

गया, यह सब सुनकर मेरा हृदय विदीर्ण हो रहा है

English

I have heard of Ashvatthaman's deed and of the curses laid on one another; tell the sequel, what Sanjaya said.

हिन्दी अर्थ

यथा यौवनजं दर्पमास्थिते त॑ं सुते नूप

English

[Vaishampayana said:] his hundred sons slain, the king Dhritarashtra, wretched like a tree with severed branches, tormented with grief for his sons,

हिन्दी अर्थ

स्वार्थश्व न कृत: कश्चिल्लुब्धेन फलगृद्धिना

English

Sanjaya, of great wisdom, approached him who had fallen dumb in thought, overwhelmed with anxiety, and spoke.

हिन्दी अर्थ

प्रायशोवृत्तसम्पन्ना: सततं पर्युपासिता:

English

Why do you grieve, great king? There is no help in grief. Eight and ten akshauhinis have been slain, O lord of men; this earth is now empty, desolate and bare.

हिन्दी अर्थ

शकुनिश्चैव दुष्टात्मा चित्रसेनश्व दुर्मति:

English

Kings of many countries, gathering from many quarters with your son, have all met their end.

हिन्दी अर्थ

न कृतं तेन वचन तव पुत्रेण भारत

English

"In due order perform the funeral rites for fathers, sons and grandsons, kinsmen, friends and elders."

हिन्दी अर्थ

क्रूरो दुर्मर्षणो नित्यमसंतुष्टश्ष वीर्यवान्

English

[Vaishampayana said:] Hearing those pitiable words, tormented by the slaying of sons and grandsons, the unassailable one fell to the ground like a tree struck by the wind.

हिन्दी अर्थ

कृपप्रभृतयश्चैव किमकुर्वत ते त्रय:

English

Vaishampayana said, "After he had lost his century of sons, king Dhritarashtra, afflicted with grief on that account, cheerless, and looking like a tree shorn of its branches, became overwhelmed with anxiety and lost his power of speech. Possessed of great wisdom, Sanjaya, approaching the monarch, addressed him, saying, 'Why dost thou grieve, O monarch? Grief does not serve any purpose. Eight and ten Akshauhinis of combatants, O king, have been slain! The earth hath become desolate, and is almost empty now! Kings of diverse realms, hailing from diverse quarters, united with thy son (for aiding him in battle) have all laid down their lives. Let now the obsequial rites of thy sires and sons and grandsons and kinsmen and friends and preceptors be performed in due order. "

हिन्दी अर्थ

महारथियोंने भी इसके बाद क्या किया?

English

Vaishampayana continued, "Destitute of sons and counsellors and all his friends, king Dhritarashtra of great energy suddenly fell down on the earth like a tree uprooted by the wind.

हिन्दी अर्थ

वृत्तान्तमुत्तरं ब्रूहि यदभाषत संजय:

English

"Dhritarashtra said, 'Destitute as I am of sons and counsellors and all my friends, I shall, without doubt have to wander in sorrow over the earth. What need have I now of life itself, left as I am of kinsmen and friends and resembling as I do a bird shorn of its wings and afflicted with decrepitude? Shorn of kingdom, deprived of kinsmen, and destitute of eyes, I cannot, O thou of great wisdom, shine any longer on earth like a luminary shorn of its splendours! I did not follow the counsels of friends of Jamadagni's son, of the celestial rishi Narada, and of island-born Krishna, while they offered me counsel. In the midst of the assembly, Krishna told me what was for my good, saying, "A truce (tense) to hostilities, O king! Let thy son take the whole kingdom! Give but five villages to the Pandavas!" Fool that I was, for not following that advice, I am now obliged to repent so poignantly! I did not listen to the righteous counsels of Bhishma. Alas, having heard of the slaughter of Duryodhana whose roars were as deep as those of a bull, having heard also of the death of Dushasana and the extinction of Kama and the setting of the Drona-sun, my heart does not break into pieces. I do not, O Sanjaya, remember any evil act committed by me in former days, whose consequences, fool that I am, I am suffering today. Without

हिन्दी अर्थ

धृतराष्ट्रसे क्या कहा?

English

"The words of friends were not heeded, nor of Jamadagni's son as he spoke, nor of the divine sage Narada, nor of Krishna Dvaipayana."

हिन्दी अर्थ

पुत्रशोकाभिसंतप्तं धृतराष्ट्र महीपतिम्

English

"What Krishna said to me in the midst of the assembly for my good—'Enough of enmity, king; let your son be reconciled'—"

हिन्दी अर्थ

पुत्रोंके शोकसे संतप्त हो उठे

English

"Not having followed that counsel, I burn terribly, ill-minded; I did not listen to Bhishma's words, spoken in accord with dharma."

हिन्दी अर्थ

अभिगम्य महाराज संजयो वाक्यमब्रवीत्

English

"And hearing of Duryodhana, like a roaring bull, the slaying of Duhshasana, Karna's reversal, and the eclipse of the sun that was Drona, my heart is torn."

हिन्दी अर्थ

अक्षौहिण्यो हताश्चाष्टी दश चैव विशाम्पते

English

"I do not remember any evil I did earlier, Sanjaya, of which I, deluded, now enjoy the fruit here."

हिन्दी अर्थ

नानादिग्भ्य: समागम्य नानादेश्या नराधिपा:

English

"Surely I did some wrong in former births, that the Creator has joined me to deeds that bring sorrow."

हिन्दी अर्थ

गुरूणां चानुपूर्व्येण प्रेतकार्याणि कारय

English

"The decline of age, the destruction of all my kin, the ruin of friends and companions have come upon me through fate; who else is more afflicted than I in this world?"

हिन्दी अर्थ

पपात भुवि दुर्थर्षो वाताहत इव द्रुम:

English

"Let the Pandavas see me today, firm in vows, set on the long road that opens to the world of Brahma."

हिन्दी अर्थ

दुःखं नूनं भविष्यामि विचरन् पृथिवीमिमाम्

English

[Vaishampayana said:] To him, lamenting and searching for much cause of sorrow, Sanjaya spoke words to remove the king's grief.

हिन्दी अर्थ

लूनपक्षस्य इव मे जराजीर्णस्य पक्षिण:

English

[Sanjaya said:] "O king, put aside your grief; you have heard the conclusions of the Vedas and the many scriptures from the elders, best of kings; and what the sages said of old to Srinjaya afflicted by grief for his son."

हिन्दी अर्थ

मुझ वृद्धको अब इस जीवनसे क्या प्रयोजन है?

English

"Thus your sons, O king, indulged in the pride of youth; you did not heed the words of friends who spoke, and, greedy for fruit, you did nothing for your own good."

हिन्दी अर्थ

न भ्राजिष्ये महाप्राज्ञ क्षीणरश्मिरिवांशुमान्

English

"Your minister Duhshasana and the evil-souled Radheya, the wicked Shakuni, the ill-minded Chitrasena and Shalya—by whom the whole world was made a thorn."

हिन्दी अर्थ

नारदस्य च देवर्षे: कृष्णद्वैपायनस्य च

English

"The word of the aged Bhishma, of Gandhari and of Vidura was not followed by your son, O Bharata."

हिन्दी अर्थ

श्रीकृष्णद्वैधायन व्यास सबने हितकी बात बतायी थी, पर मैंने किसीकी नहीं सुनी

English

"No dharma was honoured, saying always 'War'; all the kshatriyas have been destroyed and the fame of our foes increased."

हिन्दी अर्थ

अलं वैरेण ते राजन पुत्र: संगृह्तामिति

English

"You too were impartial; you spoke nothing fitting; the burden carried by you was not placed even on the scales."

हिन्दी अर्थ

न हि श्रोतास्मि भीष्मस्य धर्मयुक्त प्रभाषितम्

English

"From the start a man should act in a way that is fitting, so that he is not joined afterwards with remorse for a thing past."

हिन्दी अर्थ

दुःशासनववध॑ं श्रुत्वा कर्णस्य च विपर्ययम्

English

"Out of fondness for your sons, wishing to do what was dear to him, O king, you have received this remorse afterwards; you ought not to grieve."

हिन्दी अर्थ

रहा है, जिसका मुझ मूढ़को आज यहाँ यह फल भोगना पड़ रहा है

English

"One who sees only the honey and not the fall, deprived by greed for honey, grieves exactly as you do."

हिन्दी अर्थ

दुःखमय कर्मोंमें नियुक्त कर दिया है

English

"By grieving one does not gain wealth, by grieving one does not find happiness, by grieving one does not gain fortune, by grieving one does not find the highest."

हिन्दी अर्थ

परिणामश्न वयस: सर्वबन्धुक्षयश्व मे

English

"One who kindles a fire himself and wraps it in his garment and burns, suffering mental pain, is not wise."

हिन्दी अर्थ

कोन्योस्ति दुःखिततरो मत्तो5न्यो हि पुमान् भुवि

English

"By you and by your son, fanned by the wind of words, and sprinkled with the ghee of greed, this fire of Partha has been kindled."

हिन्दी अर्थ

विवृतं ब्रह्मलोकस्य दीर्घमध्वानमास्थितम्

English

"Your sons fell into that kindled fire like moths; they were burned by Keshava's flame; you ought not to grieve."

हिन्दी अर्थ

शोकापहं नरेन्द्रस्य संजयो वाक्यमब्रवीत्

English

"That your face is wet with fallen tears, O king, is not seen in the scriptures; the wise do not praise it."

हिन्दी अर्थ

शास्त्रागमाश्च विविधा वृद्धेभ्यो नृपसत्तम

English

"These sparks, indeed, burn men; cast off anger with wisdom and steady yourself by yourself."

हिन्दी अर्थ

सुनाया था, अत: आप शोक त्याग दीजिये

English

Thus consoled by the great-souled Sanjaya, Vidura again spoke with deliberate wisdom, scorcher of foes.

हिन्दी अर्थ

न मुहान्तीदृशा: सन्‍्तो बुद्धिमन्तो भवादृशा:

English

doubt, I committed great sins in my former lives, for which the Supreme Ordainer has set me to endure such a measure of grief. This destruction of all my kinsmen, this extermination of all my well-wishers and friends, at this old age, has come upon me through the force of Destiny. What other man is there on earth who is more afflicted than my wretched self? Since it is so, let the Pandavas behold me this very day firmly resolved to betake myself to the long way that leads to the regions of Brahman!'"

हिन्दी अर्थ

विदुरो भूय एवाह बुद्धिपूर्व परंतप

English

[Vidura said:] "Rise, O king; why do you lie there? Steady yourself by yourself; this is the settled lot of all mortals, moving and unmoving.

हिन्दी अर्थ

काल प्राप्प महाराज न कश्चिदतिवर्तते

English

"All accumulations end in exhaustion, all risings end in falling, all unions end in separation, and life ends in death."

हिन्दी अर्थ

भी जीवित बच जाता है। कालको पाकर कोई भी उसका उल्लंघन नहीं कर सकता

English

"When Yama drags off the brave and the fearful alike, Bharata, why then should those kshatriyas, bulls among kshatriyas, not fight?"

हिन्दी अर्थ

अभावनिधनान्येव तत्र का परिदेवना

English

"One not fighting dies, and one fighting lives; when Time arrives, great king, none gets past it."

हिन्दी अर्थ

अवस्थामें उनके लिये रोने-धोनेकी क्या आवश्यकता है?

English

"Nor should you grieve, O king, for those slain in battle; if the scriptures are authority, they have gone to the highest state."

हिन्दी अर्थ

एवं सांसिद्धिके लोके किमर्थमनुशोचसि

English

"All were students of the Veda, all had completed their vows, all were facing the enemy and fell—what is there to lament?"

हिन्दी अर्थ

जब लोककी ऐसी ही स्वाभाविक स्थिति है, तब आप किसलिये शोक कर रहे हैं?

English

"They came from invisibility and went again into invisibility; they are not yours nor you theirs—what is there to lament in that?"

हिन्दी अर्थ

न कालस्य प्रिय: वक्षिन्न द्वेष्प: कुरुसत्तम

English

"Slain, one gains heaven; slaying, one gains fame; both are of great merit to us; there is no fruitlessness in battle."

हिन्दी अर्थ

क्षपिता: क्षत्रिया: सर्वे शत्रूणां वर्धितं यश:

English

Vaishampayana continued, "While king Dhritarashtra was indulging in such lamentations, Sanjaya addressed him in the following words for dispelling his grief, 'Cast off thy grief, O monarch! Thou hast heard the conclusions of the Vedas and the contents of diverse scriptures and holy writ, from the lips of the old, O king! Thou hast heard those words which the sages said unto Sanjaya while the latter was afflicted with grief on account of the death of his son. When thy son, O monarch, caught the pride that is born of youth, thou didst not accept the counsels offered unto thee by thy well-wishers. Desirous of fruit, thou didst not, through covetousness, do what was really for thy benefit. Thy own intelligence, like a sharp sword, has wounded thee. Thou didst generally pay court to those that were of wicked behaviour. Thy son had Dushasana for his counsellor, and the wicked-souled son of Radha, and the equally wicked Shakuni and Citrasena of foolish understanding, and Salya. Thy son (by his own behaviour) made the whole world his enemy. Thy son, O Bharata, did not obey the words of Bhishma, the reverend chief of the Kurus, of Gandhari and Vidura, of Drona, O king, of Kripa the son of Sharadvata, of the mighty-armed Krishna, of the intelligent Narada, of many other rishis, and of Vyasa himself of immeasurable energy. Though possessed of prowess, thy son was of little intelligence, proud, always desirous of battle, wicked, ungovernable, and discontented. Thou art possessed of learning and intelligence and art always truthful. They that are so righteous and possessed of such intelligence as thou, are never stupefied by grief. Virtue was regarded by none of them. Battle was the one word on their lips. For this the Kshatriya order has been exterminated and the fame of thy foes enhanced. Thou hadst occupied the position of an umpire, but thou didst not utter one word of salutary advise. Unfitted as thou wert for the task, thou didst not hold the scales evenly. Every person should, at the outset, adopt such a beneficial line of action that he may not have, in the end, to repent for something already done by him. Through affection for thy son, O monarch, thou didst what was agreeable to Duryodhana. Thou art obliged to repent for that now. It behoveth thee, however not to give way to grief. The man whose eyes are directed towards only the honey without being once directed to the fall, meets with destruction through his covetousness for honey. Such a man is obliged to repent even like thee. The man who indulges in grief never wins wealth. By grieving one loses the fruits one desires. Grief is again an obstacle to the acquisition of objects dear to us. The man who gives way to grief loses even his salvation. The man who shrouds a burning coal within the folds of his attire and is burnt by the fire that is kindled by it, would be pronounced a fool if he grieves for his injuries. Thyself, with thy son, hadst, with your words, fanned the Partha-fire, and with your covetousness acting as clarified butter caused that fire to blaze forth, into consuming flames. When that fire thus blazed forth thy sons fell into it like insects. It behoveth thee not, however, to grieve for them now that they have all been burnt in the fire of the enemy's arrow. The tear-stained face, O king, which thou bearest now is not approved by the scriptures or praised by the wise. These tears, like sparks of fire, burn the dead for whom they are shed. Kill thy grief with thy intelligence, and bear thyself up with the strength of thy own self!' Thus was the king comforted by the high-souled Sanjaya. Vidura then, O scorcher of foes, once again addressed the king, displaying great intelligence."

हिन्दी अर्थ

क्षत्रियोंका संहार करा डाला और शत्रुओंका यश बढ़ाया

English

"Mortals do not go to heaven by sacrifices with fees, nor by austerities, nor by learning, as heroes slain in battle do."

हिन्दी अर्थ

यथा नातीतमर्थ वै पश्चात्तापेन युज्यते

English

"Thousands of mothers and fathers, hundreds of sons and wives, have been experienced in the cycles of existence—whose are they to you, or you to them?"

हिन्दी अर्थ

हुई बातके लिये पश्चात्ताप न करना पड़े

English

"Thousands of causes of grief and hundreds of causes of fear enter the fool day after day, not the wise man."

हिन्दी अर्थ

पश्चात्तापमिमं प्राप्तो न त्वं शोचितुमरहसि

English

"Time has no favourite and no enemy, best of the Kurus, nor is it neutral anywhere; Time draws everything along."

हिन्दी अर्थ

लोभाज्येन च संसिक्तो ज्वलित: पार्थपावक:

English

"Life, beauty, youth, accumulated wealth, health and the company of loved ones are impermanent; the wise man should not cling to them.

हिन्दी अर्थ

तान् वै शराग्निनिर्दग्धान्न त्वं शोचितुमहसि

English

You ought not to grieve alone for a sorrow that belongs to the whole country; even if it were joined with non-existence, it would not cease for him.

हिन्दी अर्थ

जलकर भस्म हुए उन पुत्रोंक लिये आपको शोक नहीं करना चाहिए

English

Without grieving one should counter it, if one sees any effective means; this is the remedy for sorrow: not to dwell on it; for sorrow, when brooded on, does not go away and grows the more.

हिन्दी अर्थ

आशान्त्रदृष्टमेतद्धि न प्रशंसन्ति पण्डिता:

English

From contact with the unpleasant and from separation from the dear, men of little understanding are joined to mental sufferings.

हिन्दी अर्थ

जहीहि मन्युं बुद्धया वै धारयात्मानमात्मना

English

Neither wealth, nor dharma, nor happiness comes from this grieving; it does not depart, and one falls away from the aim of one's work and from the three aims of life.

हिन्दी अर्थ

यह विचारपूर्ण वचन कहा

English

Obtaining one state of wealth after another, particular, men remain dissatisfied and bewildered; the wise find contentment.

हिन्दी अर्थ

वैचित्रवीर्य विदुरो यदुवाच निबोध तत्

English

By wisdom one should destroy mental sorrow, by medicine the bodily; this is the power of knowledge; let him not be equal to children.

हिन्दी अर्थ

तत् कि न योत्स्यन्ति हि ते क्षत्रिया: क्षत्रियर्षभ

English

A man's previously done deed lies down with him as he lies, stands as he stands, and runs after him as he runs.

हिन्दी अर्थ

जाते हैं, तब वे क्षत्रियलोग युद्ध क्यों न करते!

English

In whatever state one does good or evil, in that very state one enjoys the fruit of it."

हिन्दी अर्थ

तथा कालवशं यान्ति भूतानि भरतर्षभ

English

Vaishampayana said, "Listen, O Janamejaya, to the nectar-like words that Vidura said unto the son of Vicitravirya and by which he gladdened that bull among men!

हिन्दी अर्थ

स्वर्ग यान्ति तथा मर्त्या यथा शूरा रणे हता:

English

[Dhritarashtra said:] "By contact with the unpleasant and abandonment of the dear, how are the wise here freed from mental sorrows?"

हिन्दी अर्थ

प्रचुर दक्षिणावाले यज्ञ, तपस्या और विद्याद्वारा भी नहीं जा सकते

English

[Vidura said:] "From whatever mental sorrow or even happiness one is freed, from that the wise man, finding peace, attains a good state.

हिन्दी अर्थ

हूयमानान् शरांश्वैव सेहुस्तेजस्विनो मिथ:

English

All this is impermanent, bull among men, when considered; the world is like a plantain stem, with no core in it.

हिन्दी अर्थ

वीरोंने एक-दूसरेकी शरीराग्नियोंमें होम किये जानेवाले बाणोंको सहन किया है

English

The wise call bodies the houses of mortals; they are assigned by Time; only the true self is excellent.

हिन्दी अर्थ

न युद्धादधिकं किंचित् क्षत्रियस्येह विद्यते

English

As a man discards a worn or unworn garment and chooses another, so are the bodies of embodied beings.

हिन्दी अर्थ

दूसरा कोई स्वर्ग-प्राप्तिका उत्तम मार्ग नहीं है

English

Beings here obtain suffering or happiness, according to their own deeds, in this strange abode of Vichitravirya's (the world).

हिन्दी अर्थ

नाद्य शोकाभि भूतस्त्वं कायमुत्स्रष्टमहसि

English

By action one obtains heaven, happiness and sorrow, Bharata; then one bears that burden, helplessly or willingly.

हिन्दी अर्थ

दिवसे दिवसे मूढमाविशन्ति न पण्डितम्

English

And as an earthen pot on the wheel is broken, whether when partly shaped or just finished,

हिन्दी अर्थ

समस्त प्राणी कालके अधीन होकर आते-जाते हैं

English

"Vidura said, 'Rise, O king! Why art thou stretched on the earth? Bear thyself up with thy own self. O king, even this is the final end of all living creatures. Everything massed together ends in destruction; everything that gets high is sure to fall down. Union is certain to end in separation; life is sure to end in death. The destroyer, O Bharata, drags both the hero and the coward. Why then, O bull amongst Kshatriyas, should not Kshatriyas engage in battle? He that does not fight is seen to escape with life. When, however, one's time comes, O king, one cannot escape. As regards living creatures, they are non- existent at first. They exist in the period that intervenes. In the end they once more become non-existent. What matter of grief then is there in this? The man that indulges in grief succeeds not in meeting with the dead. By indulging in grief, one does not himself die. When the course of the world is such, why dost thou indulge in sorrow? Death drags all creatures, even the gods. There is none dear or hateful to death, O best of the Kurus! As the wind tears off the tops of all blades of grass, even so, O bull of Bharata' s race, death overmasters all creatures. All creatures are like members of a caravan bound for the same destination. (When death will encounter all) it matters very little whom he meets with first. It behoveth thee not, O king, to grieve for those that have been slain in battle. If the scriptures are any authority, all of them must have obtained the highest end. All of them were versed in the Vedas; all of them had observed vows. Facing the foe all of them have met with death. What matter of sorrow is there in this? Invisible they had been (before birth). Having come from that unknown region, they have once more become invisible. They are not thine, nor art thou theirs. What grief then is there in such disappearance? If slain, one wins heaven. By slaying, fame is won. Both these, with respect to us, are productive of great merit. Battle, therefore, is not bootless. No doubt, Indra will contrive for them regions capable of granting every wish. These, O bull among men, become the guests of Indra. Men cannot, by sacrifices with profuse gifts, by ascetic penances and by learning, go so speedily to heaven as heroes slain in battle. On the bodies of hostile heroes constituting the sacrificial fire, they poured their arrowy libations. Possessed of great energy, they had in return to endure the arrowy libations (poured upon them by their enemies). I tell thee, O king, that for a Kshatriya in this world there is not a better road to heaven than battle! They were all high-souled Kshatriyas; possessed of bravery, they were ornaments of assemblies. They have attained to a high state of blessedness. They are not persons for whom we should grieve. Comforting thyself by thy own self cease to grieve, O bull among men! It behoveth thee not to suffer thyself to be overwhelmed with sorrow and to abandon all actions. There are thousands of mothers and fathers and sons and wives in this world. Whose are they, and whose are we? From day to day thousands of causes spring up for sorrow and thousands of causes for fear. These, however, affect the ignorant but are nothing to him that is wise. There is none dear or hateful to Time, O best of the Kurus! Time is indifferent to none. All are equally dragged by Time. Time causeth all creatures to grow, and it is Time that destroyeth everything. When all else is asleep, Time is awake.

हिन्दी अर्थ

प्रमाणं यदि शास्त्राणि गतास्ते परमां गतिम्

English

Time is irresistible. Youth, beauty, life, possessions, health, and the companionship of friends, all are unstable. He that is wise will never covet any of these. It behoveth thee not to grieve for what is universal. A person may, by indulging in grief, himself perish, but grief itself, by being indulged in, never becomes light. Ifthou feelest thy grief to be heavy, it should be counteracted by not indulging in it. Even this is the medicine for grief, viz., that one should not indulge in it. By dwelling on it, one cannot lessen it. On the other hand, it grows with indulgence. Upon the advent of evil or upon the bereavement of something that is dear, only they that are of little intelligence suffer their minds to be afflicted with grief. This is neither Profit, nor Religion, nor Happiness, on which thy heart is dwelling. The indulgence of grief is the certain means of one's losing one's objects. Through it, one falls away from the three great ends of life (religion, profit, and pleasure). They that are destitute of contentment, are stupefied on the accession of vicissitudes dependent upon the possession of wealth. They, however, that are wise, are on the other hand, unaffected by such vicissitudes. One should kill mental grief by wisdom, just as physical grief should be killed by medicine. Wisdom hath this power. They, however, that are foolish, can never obtain tranquillity of soul. The acts of a former life closely follow a man, insomuch that they lie by him when he lies down, stay by him when he stays, and run with him when he runs. In those conditions of life in which one acts well or ill, one enjoys or suffers the fruit thereof in similar conditions. In those forms (of physical organisation) in which one performs particular acts, one enjoys or suffers the fruits thereof in similar forms. One's own self is one's own friend, as, indeed, one's own self is one's own enemy. One's own self is the witness of one's acts, good and evil. From good acts springs a state of happiness, from sinful deeds springs woe. One always obtains the fruit of one's acts. One never enjoys or suffers weal or woe that is not the fruit of one's own acts. Intelligent persons like thee, O king, never sink in sinful enormities that are disapproved by knowledge and that strike at the very root (of virtue and

हिन्दी अर्थ

आप शास्त्रोंका प्रमाण मानते हैं तो वे निश्चय ही परम गतिको प्राप्त हुए हैं

English

"Dhritarashtra said, 'O thou of great wisdom, my grief has been dispelled by thy excellent words! I desire, however, to again hear thee speak. How, indeed, do those that are wise free themselves from mental grief born of the advent of evils and the bereavement of objects that are dear?'

हिन्दी अर्थ

सर्वे चाभिमुखा: क्षीणास्तत्र का परिदेवना

English

"Vidura said, 'He that is wise obtains tranquillity by subduing both grief and joy through means by which one may escape from grief and joy. All those things about which we are anxious, O bull among men, are ephemeral. The world is like a plantain tree, without enduring strength. Since the wise and the foolish, the rich and the poor, all, divested of their anxieties, sleep on the crematorium, with bodies reft of flesh and full of bare bones and shrivelled sinews, whom amongst them will the survivors look upon as possessed of distinguishing marks by which the attributes of birth and beauty may be ascertained? (When all are equal in death) why should human beings, whose understandings are always deceived (by the things of this world) covet one another' s rank and position? The learned say that the bodies of men are like houses. In time these are destroyed. There is one being, however, that is eternal. As a person, casting off one attire, whether old or new, wears another, even such is the case with the bodies of all embodied beings. O son of Vicitravirya, creatures obtain weal or woe as the fruit of their own acts. Through their acts they obtain heaven, O Bharata, or bliss, or woe. Whether able or unable, they have to bear their burdens which are the result of their own acts. As amongst earthen pots some break while still on the potter's wheel, some while partially shaped, some as soon as brought into shape, some after removal from the wheel, some while in course of being removed, some after removal, some while wet, some while dry, some while being burnt, some while being removed from the kiln, some after removal therefrom, and some while being used, even such is the case with the bodies of embodied creatures. Some are destroyed while yet in the womb, some after coming out of the womb, some on the day after, some on the expiration of a fortnight or of a month, some on the expiration of a year or of two years, some in youth, some in middle age, and some when old. Creatures are born or destroyed according to their acts in previous lives. When such is the course of the world, why do you then indulge in grief? As men, while swimming in sport on the water, sometimes dive and sometimes emerge, O king, even so creatures sink and emerge in life's stream. They that are of little wisdom suffer or meet with destruction as the result of their own acts. They, however, that are wise, observant of virtue, and desirous of doing good unto all living creatures, they, acquainted with the real nature of the appearance of creatures in this world, attain at last to the highest end. ' "

हिन्दी अर्थ

शोक करनेकी क्या बात है?

English

By earlier deeds beings come to be and cease to be; in a world so established, why do you grieve?

हिन्दी अर्थ

नैते तव न तेषां त्वं तत्र का परिदेवना

English

As a creature moving in the water for sport, O king, may rise or sink,

हिन्दी अर्थ

उभयं नो बहुगुणं नास्ति निष्फलता रणे

English

so those of little understanding, rising and sinking in the thicket of the cycle of existence, bound by the enjoyment of their deeds, suffer.

हिन्दी अर्थ

युद्धमें निष्फलता तो है ही नहीं

English

But the wise, established in truth, seeking the end of the cycle, knowing the meeting of beings, go to the supreme state."

हिन्दी अर्थ

अपना प्रभाव डालते हैं, विद्वान् पुरुषपर नहीं

English

"Dhritarashtra said, 'O foremost speakers, how may the wilderness of this world be known? I desire to hear this. Asked by me, tell me this.'

हिन्दी अर्थ

अविवेकपूर्ण बर्ताव नहीं करना चाहिए

English

[Vidura said:] "From birth, hear all the activities of beings, lord: first, in the embryo, it dwells a little while.

हिन्दी अर्थ

अनुधावति धावन्तं कर्म पूर्वकृतं नरम्

English

Then, when the fifth month has passed, it develops by the month; then, complete in all limbs, the embryo is born in the month.

हिन्दी अर्थ

दौड़नेपर भी साथ-ही-साथ दौड़ता है

English

It dwells in the midst of impurity, smeared with flesh and blood; then, by the force of the wind, feet up and head down,

हिन्दी अर्थ

अवस्थामें उसका फल भी पा लेता है

English

reaching the door of the womb, it suffers many pains, pressed by the womb and bound by its earlier deeds.

हिन्दी अर्थ

उसका फल भोगता है

English

Freed from that, it sees other afflictions in the world; the planets approach it like dogs a piece of meat.

हिन्दी अर्थ

अशुभ कर्मका साक्षी है

English

Then, in due time, diseases also approach him as he lives, bound by his own deeds.

हिन्दी अर्थ

कृतं भवति सर्वत्र नाकृतं विद्यते क्वचित्

English

Bound by the nooses of the senses, afflicted with the sweetness of attachment, many kinds of misfortune beset him, O king, and though assailed by them he is never satisfied.

हिन्दी अर्थ

होता है, कहीं भी बिना कियेका नहीं

English

He does not yet understand that the world of Yama has come, and, dragged by Yama's messengers, he goes to death in time.

हिन्दी अर्थ

काल: सुप्तेषु जागर्ति कालो हि दुरतिक्रम:

English

" Vidura said, 'I will describe to thee all the acts of creatures from their first conception. At the outset it lives in the admixture of blood and the vital fluid. Then it grows little by little. Then on the expiry of the fifth month it assumes shape. It next becomes a foetus with all its limbs completed, and lives in a very impure place, covered with flesh and blood. Then, through the action of the wind, its lower limbs are turned upwards and the head comes downwards. Arriving in this posture at the mouth of the uterus, it suffers manifold woes. In consequence of the contractions of the uterus, the creature then comes out of it, endued with the results of all his previous acts. He then encounters in this world other evils that rush towards him. Calamities proceed towards him like dogs at the scent of meat. Next diverse diseases approach him while he is enchained by his previous acts. Bound by the chains of the senses and women and wealth and other sweet things of life, diverse evil practices also approach him then, O king! Seized by these, he never obtains happiness. At that season he succeeds not in obtaining the fruit of his acts, right or wrong. They, however, that set their hearts on reflection, succeed in protecting their souls. The person governed by his senses does not know that death has come at his door. At last, dragged by the messengers of the Destroyer, he meets with destruction at the appointed time. Agitated by his senses, for whatever good and evil has been done at the outset and having enjoyed or suffered the fruits of these, he once more becomes indifferent to his acts of self- slaughter. Alas, the world is deceived, and covetousness brings it under its dominion. Deprived of understanding by covetousness, wrath, and fear, one knows not one's own self. Filled with joy at one's own respectability of birth, one is seen to traduce those that are not high-born. Swelled also with pride of wealth, one is seen to contemn the poor. One regards others to be ignorant fools, but seldom takes a survey of one's own self. One attributes faults to others but is never desirous to punish one's own self. Since the wise and the ignorant, the rich and the poor, the high-born and the lowborn, the honoured and the dishonoured, all go to the place of the dead and sleep there freed from every anxiety, with bodies divested of flesh and full only of bones united by dried-up tendons, whom amongst them would the survivors look upon as distinguished above the others and by what signs would they ascertain the attributes of birth and beauty? When all, stretched after the same fashion, sleep on the bare ground, why then should men, taking leave of their senses, desire to deceive one another? He that, looking at this saying (in the scriptures) with his own eyes or hearing it from others, practiseth virtue in this unstable world of life and adhereth to it from early age, attaineth to the highest end. Learning all this, he that adhereth to Truth, O king, succeedeth in passing over all

हिन्दी अर्थ

अप्यभावेन युज्येत तच्चास्य न निवर्तते

English

Alas, the world is cheated and mastered by greed; mad with greed, anger and pride, it does not know itself.

हिन्दी अर्थ

भैषज्यमेतद् दुःखस्य यदेतन्नानुचिन्तयेत्

English

Delighting in noble birth, it scorns those of low family; proud with pride of wealth, it scorns the poor.

हिन्दी अर्थ

अनिष्टसम्प्रयोगाच्च विप्रयोगात् प्रियस्य च

English

He calls others fools and does not look at himself; he rebukes others' training and does not wish to teach himself.

हिन्दी अर्थ

नार्थों न धर्मो न सुखं यदेतदनुशोचसि

English

In this impermanent world of the living, he who, guarding dharma, lives so from birth would attain the highest state.

हिन्दी अर्थ

अन्यामन्यां धनावस्थां प्राप्प वैशेषिकीं नरा:

English

Knowing all this, he who follows the truth gains the path to liberation, lord of men."

हिन्दी अर्थ

मूलघातिषु सज्जन्ते बुद्धिमन्तो भवद्विधा:

English

"Dhritarashtra said, 'Tell me in detail everything about the ways of that intelligence by which this wilderness of duties may be safely covered.'

हिन्दी अर्थ

कर्मके अनुसार ही पाते हैं

English

[Vidura said:] "On this I shall tell you, bowing to the Self-existent, how the great sages describe the thicket of the cycle of existence.

हिन्दी अर्थ

एवं सांसिद्धिके लोके किमर्थमनुतप्यसे

English

A Brahmana, living in the great cycle, it is said, came to a difficult forest, great, thronged with flesh-eaters.

हिन्दी अर्थ

लोककी ऐसी ही स्वाभाविक स्थिति है, तब आप किसलिये शोक कर रहे हैं?

English

Surrounded on every side by very dreadful great eaters of the form of lions, tigers and elephants, giving fear even to Death,

हिन्दी अर्थ

उन्मज्जेच्च निमज्जेच्च किंचित् सत्त्वं नराधिप

English

seeing it, his heart was greatly agitated, and his hair stood on end, and his body changed, scorcher of foes.

हिन्दी अर्थ

कर्मभोगेन बध्यन्ते क्लिश्यन्ते चाल्पबुद्धय:

English

He wandered through that forest, running here and there, looking in all directions: "Where might there be refuge?"

हिन्दी अर्थ

एतदिच्छाम्यहं श्रोतुं तत््वमाख्याहि पृच्छत:

English

Seeking a gap among them, he ran, tormented by fear, yet he does not get far away nor is he freed from them.

हिन्दी अर्थ

पूर्वमेवेह कलिले वसते किंचिदन्तरम्

English

Then he saw the dreadful forest covered on all sides with nets, and embraced in both arms by a most dreadful woman.

हिन्दी अर्थ

ततः सर्वाज्भसम्पूर्णो गर्भो वै स तु जायते

English

The great forest was surrounded by serpents with five hoods, like towering mountains, and by great trees touching the sky.

हिन्दी अर्थ

भूय एव तु वाक्यानि श्रोतुमिच्छामि तत्त्वतः

English

" Vidura said, 'Having bowed down to the Self-create, I will obey thy behest by telling thee how the great sages speak of the wilderness of life. A certain brahmana, living in the great world, found himself on one occasion in a large inaccessible forest teeming with beasts of prey. It abounded on every side with lions and other animals looking like elephants, all of which were engaged in roaring aloud. Such was the aspect of that forest that Yama himself would take fright at it. Beholding the forest, the heart of the brahmana became exceedingly agitated. His hair stood on end, and other signs of fear manifested themselves, O scorcher of foes ! Entering it, he began to run hither and thither, casting his eyes on every point of the compass for finding out somebody whose shelter he might seek. Wishing to avoid those terrible creatures, he ran in fright. He could not succeed, however, in distancing them or freeing himself from their presence. He then saw that that terrible forest was surrounded with a net, and that a frightful woman stood there, stretching her arms. That large forest was also encompassed by many five-headed snakes of dreadful forms, tall as cliffs and touching the very heavens. Within it was a pit whose mouth was covered with many hard and unyielding creepers and herbs. The brahmana, in course of his wanderings, fell into that invisible pit. He became entangled in those clusters of creepers that were interwoven with one another, like the large fruit of a jack tree hanging by its stalk. He continued to hang there, feet upwards and head downwards. While he was in that posture, diverse other calamities overtook him. He beheld a large and mighty snake within the pit. He also saw a gigantic elephant near its mouth. That elephant, dark in complexion, had six faces and twelve feet. And the animal gradually approached that pit covered with creepers and trees. About the twigs of the tree (that stood at the mouth of the pit), roved many bees of frightful forms, employed from before in drinking the honey gathered in their comb about which they swarmed in large numbers. Repeatedly they desired, O bull of Bharata's race, to taste that honey which though sweet to all creatures could, however, attract children only. The honey (collected in the comb) fell in many jets below. The person who was hanging in the pit continually drank those jets. Employed, in such a distressful situation, in drinking that honey, his thirst, however, could not be appeased. Unsatiated with repeated draughts, the person desired for more. Even then, O king, he did not become indifferent to life. Even there, the man continued to hope for existence. A number of black and white rats were eating away the roots of that tree. There was fear from the beasts of prey, from that fierce woman on the outskirts of that forest, from that snake at the bottom of the well, from that elephant near its top, from the fall of the tree through the action of the rats, and lastly from those bees flying about for tasting the honey. In that plight he continued to dwell, deprived of his senses, in that wilderness, never losing at any time the hope of prolonging his life.'"

हिन्दी अर्थ

हो गया, तथापि तुम्हारे इन ताक्चिक वचनोंको मैं अभी और सुनना चाहता हूँ

English

"Dhritarashtra said, 'Alas, great was the distress of that person and very painful his mode of life! Tell me, O first of speakers, whence was his attachment to life and whence his happiness? Where is that region, so unfavourable to the practice of virtue, in which that person resides? Oh, tell me how will that man be freed from all those great terrors? Tell me all this! We shall then exert ourselves properly for him. My compassion has been greatly moved by the difficulties that lie in the way of his rescue!'

हिन्दी अर्थ

कथं हि मानसैर्दु:खै: प्रमुच्यन्ते तु पण्डिता:

English

" Vidura said, 'They that are conversant, O monarch, with the religion of moksha cite this as a simile. Understanding this properly, a person may attain to bliss in the regions hereafter. That which is described as the wilderness is the great world. The inaccessible forest within it is the limited sphere of one's own life. Those that have been mentioned as beasts of prey are the diseases (to which we are subject). That woman of gigantic proportions residing in the forest is identified by the wise with Decrepitude which destroys complexion and beauty. That which has been spoken of as the pit is the body or physical frame of embodied creatures. The huge snake dwelling in the bottom of that pit is time, the destroyer of all embodied creatures. It is, indeed, the universal destroyer. The cluster of creepers growing in that pit and attached to whose spreading stems the man hangeth down is the desire for life which is cherished by every creature. The six-faced elephant, O king, which proceeds towards the tree standing at the mouth of the pit is spoken of as the year. Its six faces are the seasons and its twelve feet are the twelve months. The rats and the snakes that are cutting off the tree are said to be days and nights that are continually lessening the periods of life of all creatures. Those that have been described as bees are our desires. The numerous jets that are dropping honey are the pleasures derived from the gratification of our desires and to which men are seen to be strongly addicted. The wise know life's course to be even such. Through that knowledge they succeed in tearing off its bonds.'"

हिन्दी अर्थ

ततस्ततो नियम्यैतच्छान्तिं विन्देत वै बुध:

English

Then there too another danger arose for him: at the edge of a well covered with creepers he saw a great elephant,

हिन्दी अर्थ

कदलीसंनिभो लोक: सारो हास्य न विद्यते

English

six-faced, black and variegated, moving on twelve feet, creeping gradually, covered with creepers and trees.

हिन्दी अर्थ

केलेके समान सारहीन है; इसमें सार कुछ भी नहीं है

English

And on its branches, hanging from the tree's boughs, were bees of many forms, dreadful and terrifying, who had gathered honey earlier and sat in their hives.

हिन्दी अर्थ

सर्वे पितृवनं प्राप्प स्वपन्ति विगतज्वरा:

English

Again and again they sought honeys, bull of the Bharatas, sweet to beings, with which even a fool is not satisfied.

हिन्दी अर्थ

कि विशेषं प्रपश्यन्ति तत्र तेषां परे जना:

English

From those honeys a stream constantly flowed in many ways; hanging there, that man ever drank the stream, and his thirst was not ended as he drank in his peril.

हिन्दी अर्थ

कस्मादन्योन्यमिच्छन्ति विप्रलब्धधियो नरा:

English

Ever unsatisfied, he desired it again and again; and no disgust with life arose in him, O king.

हिन्दी अर्थ

अन्यद् रोचयते वस्त्रमेवं देहा: शरीरिणाम्

English

There too the hope of life was fixed in the man; black and white mice were gnawing that tree.

हिन्दी अर्थ

किंचित् प्रक्रियमाणं वा कृतमात्रमथापि वा

English

Beasts of prey at the forest's edge, the dreadful woman, the serpent beneath the well, and the elephant at the edge,

हिन्दी अर्थ

अथवा परिभुज्यन्तमेवं देहा: शरीरिणाम्

English

the fear of the tree falling, the mice as a fifth, and as a sixth the bees from greed for honey, they call this a great fear.

हिन्दी अर्थ

अर्धमासगतो वापि मासमात्रगतो5पि वा

English

Thus he dwells there, flung into the ocean of existence, and does not come to disgust in the hope of life."

हिन्दी अर्थ

ततस्तु वायुवेगेन ऊर्ध्वपादो हथ:शिरा:

English

"Dhritarashtra said, 'Excellent is this parable that thou hast recited! Indeed, thou art acquainted with truth! Having listened to thy nectarlike speech, I desire to hear thee more.'

हिन्दी अर्थ

व्यसनान्यपि वर्तन्ते विविधानि नराधिप

English

"Vyasa said, 'O mighty-armed Dhritarashtra, listen to what I say. Thou art possessed of learning, thou hast great intelligence, and thou, O puissant one, art skilled in understanding duties. Nothing of that which should be known is unknown to thee, O scorcher of foes ! Without doubt, thou knowest the instability of all things doomed to death. When the world of life is unstable when this world itself is not eternal, when life is sure to end in death, why then, O Bharata, dost thou grieve? Before thy very eyes, O king, the concatenation of facts brought about by Time making thy son the cause, produced this hostility. This destruction of the Kurus, O king, was inevitable. Why then dost thou grieve for those heroes that have attained to the highest end? O thou of mighty arms, the high-souled Vidura knew everything. With all his might he had endeavoured, O king, to bring about peace. It is my opinion that the course marked out by Destiny cannot be controlled by anyone, even if one struggles for eternity. The course that was settled by the gods was heard directly by me. I will recite it to thee, so that tranquillity of mind may be thine. Once before, without any fatigue, I repaired very quickly to the court of Indra. There I beheld all the denizens of heaven assembled together. There were, O sinless one, all the celestial rishis also, headed by Narada. There, O monarch, I saw also the Earth (in her embodied form). The latter had repaired to the gods for the accomplishment of a particular mission. Approaching the gods, she said, "That which ye all should do for me hath, ye blessed ones, been already promised by you while you were in Brahma's abode. Let that be accomplished soon." Hearing these words of hers, Vishnu, the adored of all the worlds, smilingly addressed her in the midst of the celestial conclave, saying, "The eldest of the hundred sons of Dhritarashtra, who is known by the name of Duryodhana, will accomplish

हिन्दी अर्थ

तदा नावैति चैवायं प्रकुर्वन्ू साध्वसाधु वा

English

thy business. Through that king, thy purpose will be achieved. For his sake, many kings will assemble together on the field of Kuru. Capable of smiting, they will cause one another to be slain through the instrumentality of hard weapons. It is evident, O goddess, that thy burthen will then be lightened in battle. Go quickly to thy own place and continue to bear the weight of creatures, O beauteous one!" From this thou wilt understand, O king, that thy son Duryodhana, born in Gandhari's womb, was a portion of Kali, sprung for the object of causing a universal slaughter. He was vindictive, restless, wrathful, and difficult of being gratified. Through the influence of Destiny his brothers also became like him. Shakuni became his maternal uncle and Kama his great friend. Many other kings were born on earth for aiding in the work of destruction. As the king is, so do his subjects become. If the king becomes righteous, even unrighteousness (in his dominions) assumes the shape of righteousness. Servants, without doubt, are affected by the merits and defects of their masters. Those sons of thine, O king, having obtained a bad king, have all been destroyed. Conversant with truth, Narada, knew all this. Thy sons, through their own faults, have been destroyed, O king! Do not grieve for them, O monarch! There is no cause for grief. The Pandavas have not, O Bharata, the least fault in what has happened. Thy sons were all of wicked souls. It is they that caused this destruction on earth. Blessed be thou; Narada had truly informed Yudhishthira of all this in his court on the occasion of the rajasuya sacrifice, saying, "The Pandavas and the Kauravas, encountering each other, will meet with destruction. Do that, O son of Kunti, which thou shouldst!" Upon these words of Narada, the Pandavas became filled with grief. I have thus told thee that which is an eternal secret of the gods. This will destroy thy grief and restore to thee a love of thy life-breath, and cause thee to cherish affection for the Pandavas, for all that has happened has been due to what had been ordained by the gods. O thou of mighty arms, I had learnt all this sometime before. I also spoke of it to king Yudhishthira the just on the occasion of his foremost of sacrifices, the rajasuya. When I secretly informed him of all this, Dharma's son endeavoured his best for preserving peace with the Kauravas. That, however, which is ordained by the gods proved too powerful (to be frustrated by him). The fiat, O king of the Destroyer, is incapable of being baffled anyhow by mobile and immobile creatures. Thou art devoted to virtue and possessed of superior intelligence, O Bharata! Thou knowest also that which is the way and that which is not the way of all creatures. If king Yudhishthira learns that thou art burning with grief and losing thy senses frequently, he will cast off his very life-breath. He is always compassionate and possessed of wisdom. His kindness extends even to all the inferior creatures. How is it possible, O king, that he will not show compassion to thee, O monarch? At my command, and knowing that what is ordained is inevitable, as also from kindness to the Pandavas, continue to bear thy life, O Bharata! If thou livest thus, thy fame will spread in the world. Thou shalt then be able to acquire a knowledge of all duties and find many years for obtaining ascetic merit. This grief for the death of thy sons that has arisen in thy heart, like a blazing fire, should always be extinguished, O king, by the water of wisdom!'""

हिन्दी अर्थ

कर्म करता हुआ भी उनके विषयमें कुछ समझ नहीं पाता

English

Vaishampayana continued, "Hearing these words of Vyasa of immeasurable energy and reflecting upon them for a little while, Dhritarashtra said, 'O best of regenerate ones, I am exceedingly afflicted by a heavy load of grief. My senses are repeatedly forsaking me and I am unable to bear up my own self. Hearing, however, these words of thine about what had been ordained by the gods, I shall not think of casting off my life-breath and shall live and act without indulging in grief!' Hearing these words of Dhritarashtra, O monarch, Satyavati's son, Vyasa, disappeared then and there."

हिन्दी अर्थ

अयं न बुध्यते तावद् यमलोकमथागतम्

English

Janamejaya said, "After the holy Vyasa had departed, what, O regenerate sage, did king Dhritarashtra, do? It behoveth thee to tell me this. What also did the Kuru king, the high-souled son of Dharma, do? And how did those three, Kripa and others, do? I have heard of the feats of Ashvatthama and the mutual denouncement of curses. Tell me what happened next and what Sanjaya next said (unto the old king)."

हिन्दी अर्थ

भूय एवात्मना55त्मानं बध्यमानमुपेक्षते

English

Vaishampayana said, "After Duryodhana had been slain and all the troops slaughtered, Sanjaya, deprived of his spiritual sight, came back to Dhritarashtra.

हिन्दी अर्थ

लोभक्रोधभयोन्मत्तो नात्मानमवबुध्यते

English

"Sanjaya said, 'The kings of diverse peoples, that came from diverse realms, have all, O king, gone to the regions of the dead, along with thy sons. Thy son, O king, who had constantlybeen implored (for peace) but who always wished to terminate his hostility (with the Pandavas by slaughtering them) has caused the earth to be exterminated. Do thou, O king, cause the obsequial rites of thy sons and grandsons and sires to be performed according to due order!'"

हिन्दी अर्थ

यह इतना पागल हो गया है कि अपने-आपको भी नहीं जानता

English

Vaishampayana continued, "Hearing these terrible words of Sanjaya, the king fell down on the Earth and lay motionless like one deprived of life. Approaching the monarch who was lying prostrate on the Earth, Vidura, conversant with every duty, said these words: 'Rise, O king, why dost thou lie down thus? Do not grieve, O bull of Bharata's race! Even this, O lord of Earth, is the final end of all creatures. At first creatures are non-existent. In the interim, O Bharata, they become existent. At the end, they once more become non-existent. What cause of sorrow is there in all this? By indulging in grief, one cannot get back the dead. By indulging in grief, one cannot die himself. When such is the course of the world, why dost thou indulge in grief? One may die without having been engaged in battle. One also escapes with life after being engaged in battle. When one's Time comes, O king, one cannot escape! Time drags all kinds of creatures. There is none dear or hateful to Time, O best of the Kurus! As the wind tears off the ends of all blades of grass, even so all creatures, O bull of Bharata's race, are brought by Time under its influence. All creatures are like members of the same caravan bound for the same destination. What cause of sorrow is there if Time meets with one a little earlier than with another? Those again, O king, that have fallen in battle and for whom thou grievest, are not really objects of thy grief, since all those illustrious ones have gone to heaven. By sacrifices with profuse presents, by ascetic austerities, and by knowledge, people cannot so easily repair to heaven as heroes by courage in battle. All those heroes were conversant with the Vedas; all of them were observant of vows; all of them have perished, facing the foe in battle. What cause of sorrow then is there? They poured their arrowy libations upon the bodies of their brave foes as upon a fire. Foremost of men, they bore in return the arrowy libations poured upon themselves. I tell thee, O king, that there is no better way to heaven for a Kshatriya than through battle. All of them were high-souled Kshatriyas, all of them were heroes and ornaments of assemblies. They have attained to a high state of blessedness. One should not grieve for them. Do thou comfort thy own self. Do not grieve, O bull among men! It behoveth thee not to suffer thyself to be overwhelmed with sorrow and abandon all action. ' "

हिन्दी अर्थ

धनदर्पेण दृप्तश्न दरिद्रान् परिकुत्सयन्

English

Vaishampayana said, "Hearing these words of Vidura, that bull of Bharata's race (Dhritarashtra) ordered his car to be yoked. The king once more said, 'Bring Gandhari hither without delay, and all the Bharata ladies. Bring hither Kunti also, as well as all the other ladies with her.' Having said these words unto Vidura, conversant with every duty, Dhritarashtra of righteous soul, deprived of his senses by sorrow, ascended on his car. Then Gandhari, afflicted with grief on account of the death of her sons, accompanied by Kunti and the other ladies of the royal household, came at the command of her lord to that spot where the latter was waiting for her. Afflicted with grief, they came together to the king. As they met, they accosted each other and uttered loud wails of woe. Then Vidura, who had become more afflicted than those ladies, began to comfort them. Placing those weeping fair ones on the cars that stood ready for them, he set out (with them) from the city. At that time a loud wail of woe arose from every Kuru house. The whole city, including the very children, became exceedingly afflicted with grief. Thoseladies that had not before this been seen by the very gods were now helpless, as they were, for the loss of their lords, seen by the common people. With their beautiful tresses all dishevelled and their ornaments cast off, those ladies, each attired in a single piece of raiment, proceeded most woefully. Indeed, they issued from their houses resembling white mountains, like a dappled herd of deer from their mountain caves after the fall of their leader. These fair ladies, in successive bevies, O king, came out, filled with sorrow, and ran hither and thither like a herd of fillies on a circus yard. Seizing each other by the hand, they uttered loud wails after their sons and brothers and sires. They seemed to exhibit the scene that takes place on the occasion of the universal destruction at the end of the Yuga. Weeping and crying and running hither and thither, and deprived of their senses by grief, they knew not what to do. Those ladies who formerly felt the blush of modesty in the presence of even companions of their own sex, now felt no blush of shame, though scantily clad, in appearing before their mothers-in-law. Formerly they used to comfort each other while afflicted with even slight causes of woe. Stupefied by grief, they now, O king, refrained from even casting their eyes upon each other. Surrounded by those thousands of wailing ladies, the king cheerlessly issued out of the city and proceeded with speed towards the field of battle. Artisans and traders and Vaishyas and all kinds of mechanics, issuing out of the city, followed in the wake of the king. As those ladies, afflicted by the wholesale destruction that had overtaken the Kurus, cried in sorrow, a loud wail arose from among them that seemed to pierce all the worlds. All creatures that heard that wail thought that the hour of universal destruction had come when all things would be consumed by the fire that arises at the end of the Yuga. The citizens also (of Hastinapura), devoted to the house of Kuru, with hearts filled with anxiety at the destruction that had overtaken their rules, set up, O king, a wail that was as loud as that uttered by those ladies."

हिन्दी अर्थ

योनिसम्पीडनाच्चैव पूर्वकर्मभिरन्वित:

English

"Vidura said, 'Listen to me, O king, I shall once more discourse in detail on those means an acquaintance with which enable the wise to free themselves from the ties of the world. As a person, O king, who has to travel a long way is sometimes obliged to halt when fatigued with toil, even so, O Bharata, they that are of little intelligence, travelling along the extended way of life, have to make frequent halts in the shape of repeated births in the womb. They, however, that are wise are free from that obligation. Men conversant with the scriptures, for this, describe life's course as a long way. The wise also call life's round with all its difficulties a forest. Creatures, O bull of Bharata' s race, whether mobile or immobile, have to repeatedly return to the world. The wise alone escape. The diseases, mental and physical, to which mortals are subject, whether visible or invisible, are spoken of as beasts of prey by the wise. Men are always afflicted and impeded by them, O Bharata! Then again, those fierce beasts of prey, represented by their own acts in life, never cause any anxiety to them that are of little intelligence. If any person, O monarch, somehow escapes from diseases, Decrepitude, that destroyer of beauty, overwhelmshim afterwards. Plunged in a slough by the objects of the different senses — sound and form and taste and touch and scent — man remains there without anything to rescue him thence. Meanwhile, the years, the seasons, the months, the fortnights, the days, and the nights, coming one after another, gradually despoil him of beauty and lessen the period allotted to him. These all are messengers of death. They, however, that are of little understanding know them not to be such. The wise say that all creatures are governed by the Ordainer through their acts. The body of a creature is called the car. The living principle is the driver of (that car). The senses are said to be steeds. Our acts and the understanding are the traces. He who folio weth after those running steeds has to come repeatedly to this world in a round of rebirths. He, however, who, being self -restrained restrains them by his understanding hath not to come back. They, however, that are not stupefied while wandering in this wheel of life that is revolving like a real wheel, do not in reality wander in a round of rebirths. He that is wise should certainly take care to prevent the obligation of rebirth. One should not be indifferent to this, for indifference may subject us to it repeatedly. The man, O king, who has restrained his senses and subdued wrath and covetousness, who is contented, and truthful in speech, succeeds in obtaining peace. This body is called the car of Yama. Then those that are of little intelligence are stupefied by it. Such a person, O king, would obtain that which thou hast obtained. The loss of kingdom, of friends, and of children, O Bharata, and such as these, overtake him who is still under the influence of desire. He that is wise should apply the medicine of intelligence to all great griefs. Indeed, obtaining the medicine of wisdom, which is truly very efficacious and is almost unattainable, the man of restrained soul would kill that serious disease called sorrow. Neither prowess, nor wealth, nor friend, nor well-wishers can cure a man of his grief so effectually as the self-restrained soul. Therefore, observant of the great duty of abstention from all injuries, or friendship for all creatures, be of pious behaviour, O Bharata! Self-

हिन्दी अर्थ

ग्रहास्तमनुगच्छन्ति सारमेया इवामिषम्

English

restraint, renunciation, and needfulness are the three steeds of Brahman. He who rides on the car of his soul, unto which are yoked these steeds with the aid of traces furnished by good conduct, and drives it, casting off all fear of death, proceedeth, O king, to the regions of Brahman. That person, O monarch, who gives unto all creatures an assurance of his harmlessness, goes to the highest of regions, the blessed realm of Vishnu. The fruit that one obtains by an assurance unto all creatures of his harmlessness cannot be obtained by a 1,000 sacrifices or by daily fasts. Amongst all things there is certainly nothing dearer than self. Death is certainly disliked by all creatures, O Bharata! Therefore, compassion should certainly be shown unto all. Endued with diverse kinds of errors entangled by the net of their own intelligence, they that are wicked and are of good vision, wander repeatedly on the earth. They however, that are wise and endued with subtle sight, attain to a union with Brahman.'"

हिन्दी अर्थ

उपसर्पन्ति जीवन्तं बध्यमानं स्वकर्मभि:

English

Vaishampayana said, "Even after hearing the words of Vidura, the chief of the Kurus, afflicted with grief on account of the death of his sons, fell down senseless on the Earth. Beholding him fall down in that state, his friends, as also the island-born Vyasa, and Vidura, and Sanjaya, and other well-wishers, and the attendants who used to wait at the gates and who enjoyed his confidence, sprinkled cool water over his body, and fanned him with palm leaves, and gently rubbed him with their hands. For a long while they comforted the king while in that condition. The monarch, recovering his senses after a long time, wept for a long while, overwhelmed with grief on account of the death of his sons. He said, 'Fie on the state of humanity ! Fie on the human body ! The woes that are suffered in this life frequently arise from the very state of humanity. Alas, O lord, great is the grief, like poison or fire, that one suffers at the loss of sons, of wealth, of kinsmen, and relatives. That grief causes the limbs to burn and our wisdom to be destroyed. Overwhelmed with that grief, a person regards death to be preferable. This calamity that has overtaken me through ill-luck is even like that. It will not, I see, end except with life itself. O best of regenerate ones, I shall, therefore, put an end to my life this very day.' Having said these words unto his high-souled sire, that foremost of all persons conversant with Brahman, Dhritarashtra, overwhelmed with grief, became stupefied. The king, O monarch reflecting on his woes, became speechless. Hearing these words of his, the puissant Vyasa thus spoke unto his son afflicted with grief on account of the death of his children.

हिन्दी अर्थ

दोषान् क्षिपति चान्येषां नात्मानं शास्तुमिच्छति

English

Vaishampayana said, "Dhritarashtra had not proceeded for more than two miles when he met with those three great car-warriors, Sharadvata's son Kripa, Drona's son (Ashvatthama), and Kritavarma. As soon as the latter obtained a sight of the blind monarch possessed of great power, the three heroes sighed in grief and with voices choked in tears weepingly addressed him, saying, 'Thy royal son, O king, having achieved the most difficult feats, has, with all his followers, gone to the region of Indra. We are the only three car-warriors of Duryodhana's army that have escaped with life. All the others, O bull of Bharata's race, have perished.' Having said these words unto the king, Sharadvata's son Kripa, addressing the grief-afflicted Gandhari, said these words unto her, 'Thy sons have fallen while engaged in achieving feats worthy of heroes, while fearlessly fighting in battle and striking down large numbers of foes. Without doubt, having obtained those bright worlds that are attainable only by the use of weapons, they are sporting there like celestials, having assumed resplendent forms. Amongst those heroes there was no one that turned back from battle. Every one of them has fallen at the end or edge of weapons. None of them joined his hands, begging for quarter. Death in battle at the end or edge of weapons has been said by the ancients to be the highest end that a Kshatriya can obtain. It behoveth thee not, therefore, to grieve for any of them. Their foes, O queen, the Pandavas, too, have not been more fortunate. Listen, what we, headed by Ashvatthama, have done unto them. Learning that thy son had been slain unrighteously by Bhima, we slaughtered the Pandavas after entering their camp buried in sleep. All the Pancalas have been slain. Indeed, all the sons of Drupada, as also all the sons of Draupadi, have been slaughtered. Having caused this carnage of the sons of our foes, we are flying away since we three are incapable of standing in battle with them. Our foes, the Pandavas, are all heroes and mighty bowmen. They will soon come up with us, filled with rage, for taking vengeance on us. Hearing the slaughter of their sons, those bulls among men, infuriated with rage, those heroes, O illustrious lady, will speedily pursue our track. Having caused a carnage (in their sleeping camp) we dare not stay. Grant us permission, O queen! It behoveth thee not to set thy heart on sorrow. Grant us thy permission also, O king! Summon all thy fortitude. Do thou also observe the duties of a Kshatriya in their highest form.' Having said these words unto the king, and circumambulating him, Kripa and Kritavarma and Drona's son, O Bharata, without being able to withdraw their eyes from king Dhritarashtra possessed of great wisdom, urged their steeds towards the banks of the Ganga. Moving away from that spot, O king, those great car-warriors, with hearts plunged in anxiety, took one another' s leave and separated from one another. Sharadvata' s son, Kripa, went to Hastinapura; Hridika' s son repaired to his own kingdom; while the son of Drona set for the asylum of Vyasa. Even thus those heroes, who had offended the high- souled sons of Pandu, respectively proceeded to the places they selected, afflicted with fear and casting their eyes on one another. Having met the king thus, those brave chastisers of foes, before the sun rose, went away, O monarch, to the places they chose. It was after this, O king, that the sons of Pandu, those great car-warriors, encountered the son of Drona, and putting forth their prowess, vanquished him, O monarch, (in the way already related)."

हिन्दी अर्थ

महद् दुर्गमनुप्राप्तो वन॑ क्रव्यादसंकुलम्

English

[Vidura said:] "Hear again; I shall tell you the details of this path, hearing which the wise are freed from the cycles of existence.

हिन्दी अर्थ

पिशिताहैरतिभरयैर्महोग्राकृतिभिस्तथा

English

As a man, O king, travelling a long road, here and there rests from weariness or makes a halt,

हिन्दी अर्थ

स तद् वन व्यनुसरन् सम्प्रधावन्नितस्तत:

English

so in the turn of the cycle, in dwellings in the womb, Bharata, the foolish make their home, while the wise are freed.

हिन्दी अर्थ

फिरता था कि कहीं मुझे शरण मिले

English

Therefore those learned in the scriptures call it a road; and what the wise call the thicket of existence is the forest.

हिन्दी अर्थ

पजठ्चशीर्षधरैनागि: शैलैरिव समुन्नतै:

English

This is the whirl of the world for mortals, bull of the Bharatas; the wise man should not cling to it, to moving or unmoving things.

हिन्दी अर्थ

विशाल वन व्याप्त हो रहा है

English

The diseases of mortals, bodily and mental, visible and invisible, are called beasts of prey by the wise.

हिन्दी अर्थ

वनमध्ये च तत्राभूदुदपान: समावृतः

English

Tormented ever by these and struck down, Bharata, those of little wit by their own deeds are not alarmed by the great beasts.

हिन्दी अर्थ

पपात स द्विजस्तत्र निगूठे सलिलाशये

English

Even if a man is freed from those diseases, old age afterwards, destroyer of beauty, covers him.

हिन्दी अर्थ

काबूमें नहीं रखना चाहता

English

Sinking in the great mire on every side without support, among sounds, forms, tastes, touches and various odours,

हिन्दी अर्थ

कुलीनाश्चाकुलीनाश्न मानिनो5थाप्यमानिन:

English

years, seasons, months, fortnights, days, nights and twilights gradually despoil his beauty and his life.

हिन्दी अर्थ

निमासैरस्थिभूयिष्ैगत्रि: स्नायुनिबन्धनै:

English

These are the treasures of Time; the foolish do not know them; here, they say, all beings are inscribed by their deeds.

हिन्दी अर्थ

येन प्रत्यवगच्छेयु: कुलरूपविशेषणम्

English

They call the body the chariot of beings, the self the charioteer, the senses the horses, and action and intellect the reins.

हिन्दी अर्थ

कस्मादन्योन्यमिच्छन्ति प्रलब्धुमिह दुर्बुधा:

English

One who runs after the speed of those running horses revolves like a wheel in this wheel of the cycle of existence.

हिन्दी अर्थ

जन्मप्रभृति वर्तेत प्राप्तुयात् परमां गतिम्

English

One who controls them by intellect is the driver, and does not return; they call this chariot Yama's, by which the foolish are bewildered.

हिन्दी अर्थ

स प्रमोक्षाय लभते पन्थानं मनुजेश्वर

English

He attains what you have attained, O king: the loss of kingdom, friends and sons, Bharata.

हिन्दी अर्थ

तद्धि विस्तरतः सर्व बुद्धिमार्ग प्रशंस मे

English

This sorrow is a thing of craving, Bharata; the good man should practise the remedy for the greatest sorrows.

हिन्दी अर्थ

अतः तुम मुझसे सम्पूर्ण बुद्धिमार्गका विस्तारपूर्वक वर्णन करो

English

Neither valour, nor wealth, nor friend, nor companion frees one from sorrow as the self steady in restraint does.

हिन्दी अर्थ

यथा संसारगहनं वदन्ति परमर्षय:

English

Therefore, resorting to friendliness and acquiring good conduct, Bharata, self-control, renunciation and carefulness are the three horses of Brahma.

हिन्दी अर्थ

अत्यन्त दुर्गम प्रदेशमें जा पहुँचा, जो हिंसक जन्तुओंसे भरा हुआ था

English

One who stands on the chariot of the mind joined to the reins of good conduct, casting off the fear of death, O king, goes to the world of Brahma."

हिन्दी अर्थ

पनसस्य यथा जात॑ वृन्तबद्धं महाफलम्

English

Vaishampayana said, "After all the warriors had been slaughtered, king Yudhishthira the just heard that his uncle Dhritarashtra had set out from the city called after the elephant. Afflicted with grief on account of the death of his sons, Yudhishthira, O king, accompanied by his brothers, set out for meeting his uncle, filled with sorrow and overwhelmed with grief for the slaughter of his (hundred) sons. The son of Kunti was followed by the high-souled and heroic Krishna of Dasharha's race, and by Yuyudhana, as also by Yuyutsu. The princess Draupadi also, burning with grief, and accompanied by those Pancala ladies that were with her, sorrowfully followed her lord. Yudhishthira beheld near the banks of the Ganga, O king, the crowd of Bharata ladies afflicted with woe and crying like a flight of she-ospreys. The king was soon surrounded by those thousands of ladies who, with arms raised aloft in grief, were indulging in loud lamentations and giving expression to all kinds of words, agreeable and disagreeable: 'Where, indeed, is that righteousness of the king, where is truth and compassion, since he has slain sires and brothers and preceptors and sons and friends? How, O mighty-armed one, hath thy heart become tranquil after causing Drona, and thy grandsire Bhishma, and Jayadratha, to be slaughtered? What need hast thou of sovereignty, after having seen thy sires and brothers, O Bharata, and the irresistible Abhimanyu and the sons of Draupadi, thus slaughtered?' Passing over those ladies crying like a flight of she-ospreys, the mighty-armed king Yudhishthira the just saluted the feet of his eldest uncle. Having saluted their sire according to custom, those slayers of foes, the Pandavas, announced themselves to him, each uttering his own name. Dhritarashtra, exceedingly afflicted with grief on account of the slaughter of his sons, then reluctantly embraced the eldest son of Pandu, who was the cause of that slaughter. Having embraced Yudhishthira the just and spoken a few words of comfort to him, O Bharata, the wicked- souled Dhritarashtra sought for Bhima, like a blazing fire ready to burn everything that would approach it. Indeed, that fire of his wrath, fanned by the wind of his grief, seemed then to be ready to consume the Bhima-forest. Ascertaining the evil intentions cherished by him towards Bhima, Krishna, dragging away the real Bhima, presented an iron statue of the second son of Pandu to the old king. Possessed of great intelligence, Krishna had, at the very outset, understood the intentions of Dhritarashtra, and had, therefore, kept such a contrivance ready for baffling them. Seizing with his two arms that iron Bhima, king Dhritarashtra, possessed of great strength, broke into pieces, thinking it to be Bhima himself in flesh and blood. Endued with might equal to that of 10,000 elephants, the king reduced that statue into fragments. His own breast, however, became considerably bruised and he began to vomit blood. Covered with blood, the king fell down on the ground like a parijata tree topped with its flowery burden. His learned charioteer Sanjaya, the son of Gavalgana, raised the monarch and soothing and comforting him, said, 'Do not act so.' The king then, having cast off his wrath and returned to his normal disposition, became filled with grief and began to weep aloud, saying, 'Alas, oh Bhima, alas, oh Bhima!' Understanding that he was no longer under the influence of wrath, and that he was truly sorry for having (as he believed) killed Bhima, Vasudeva, that foremost of men, said these words, 'Do not grieve, O Dhritarashtra, for thou hast not slain Bhimasena! That is an iron statue, O king, which has been broken by thee! Understanding that thou wert filled with rage, O bull of Bharata' s race, I dragged

हिन्दी अर्थ

मधुलोभान्मधुकरै: षष्ठमाहुर्महद् भयम्

English

Vaishampayana said, "Having said these words, Gandhari, though staying on that spot which was distant from the field of battle, beheld, with her spiritual eye, the slaughter of the Kurus. Devoted to her lord, that highly blessed lady had always practised high vows. Undergoing the severest penances, she was always truthful in her speech. In consequence of the gift of the boon by the great rishi Vyasa of sanctified deeds, she became possessed of spiritual knowledge and power. Piteous were the lamentations in which that dame then indulged. Endued with great intelligence, the Kuru dame saw, from a distance, but as if from a near point, that field of battle, terrible to behold and full of wonderful sights, of those foremost of fighters. Scattered all over with bones and hair, and covered with streams of blood, that field was strewn with thousands upon thousands of dead bodies on every side. Covered with the blood of elephants and horses and car-warriors and combatants of other kinds, it teemed with headless trunks and trunkless heads. And it resounded with the cries of elephants and steeds and men and women and abounded with jackals and cranes and ravens and kankas and crows. And it was the sporting ground of rakshasas subsisting on human flesh. And it swarmed with ospreys and vultures and resounded with the inauspicious howls of jackals. Then king Dhritarashtra, at the command of Vyasa, and all the sons of Pandu with Yudhishthira at their head, with Vasudeva and all the Kuru ladies, proceeded to the field of battle. Those ladies, bereaved of their lords, having reached Kurukshetra, beheld their slain brothers and sons and sires and husbands lying on the ground, and in course of being devoured by beasts of prey and wolves and ravens and crows and ghosts and pishacas and rakshasas and diverse other wanderers of the night. Beholding that carnage which resembled the sights seen on the sporting ground of Rudra, the ladies uttered loud shrieks and quickly alighted from their costly vehicles. Witnessing sights the like of which they had never before witnessed, the Bharata ladies felt their limbs to be deprived of strength and fell down on the ground. Others became so stupefied that they lost all their senses. Indeed, the Pancala and the Kuru ladies were plunged into unutterable distress. Beholding that dreadful field of battle resounding on every direction with the cries of those grief-stricken ladies, the daughter of Subala, acquainted with every duty, addressed the lotus-eyed Keshava, that foremost of all men. Witnessing that universal slaughter of the Kurus and filled with grief at the sight, she said these words: 'Behold, O lotus- eyed Madhava, these daughters-in-law of mine ! Deprived of their lords, they are uttering, with dishevelled hair, piteous cries of woe like a flight of she-ospreys. Meeting with those dead bodies, they are calling back to their memories the great Bharata chiefs. They are running hither and thither in large bands towards their sons and brothers and sires and husbands. Behold, O mighty-armed one, the field is covered with mothers of heroes, all of whom, however, have been bereaved of children. There, those portions again are covered with spouses of heroes, who have, however, been bereaved of their spouses! Behold, the field of battle is adorned with those tigers among men, Bhishma and Kama and Abhimanyu and Drona and Drupada and Shalya, as if with blazing fires. Behold, it is adorned also with the golden coats of mail, and with the costly gems, of high-souled warriors, and with their angadas, and keyuras

हिन्दी अर्थ

या सा नारी बृहत्काया अध्यतिष्ठत तत्र वै

English

Sanjaya, friends and others, and the doorkeepers who were trusted by him, with cool, pleasant water and palm-leaf fans, Bharata,

हिन्दी अर्थ

जिसे सुनकर बुद्धिमान् पुरुष संसार-बन्धनसे मुक्त हो जाते हैं

English

touching his body with their hands and fanning him diligently, attended Dhritarashtra for a long time in that state.

हिन्दी अर्थ

मज्जमांसमहापड्के निरालम्बे समन्ततः

English

After a long time, the king regained consciousness and lamented long, flooded with grief for his sons.

हिन्दी अर्थ

क्रमेणास्योपयुञ्जन्ति रूपमायुस्तथैव च

English

"Fie on human life, and on human attachment, from which sorrows arise again and again.

हिन्दी अर्थ

धात्राभिलिखितान्याहु: सर्वभूतानि कर्मणा

English

In the loss of sons and wealth, and of kinsmen and relatives, one meets with very great grief, like poison and fire, lord,

हिन्दी अर्थ

ये तु संसारचक्रेडस्मिंश्व॒क्रवत् परिवर्तिते

English

by which the limbs burn, by which wisdom perishes, overcome by which a man thinks highly of death.

हिन्दी अर्थ

भी मोहके वशीभूत नहीं होते हैं, उन्हें फिर संसारमें नहीं भटकना पड़ता

English

This calamity has come to me through the reversal of fortune, and I shall do that very thing today, best of the twice-born."

हिन्दी अर्थ

ब्राह्मण ऊपरको पैर और नीचेको सिर किये उस कुएँमें लटक गया

English

the son of Kunti away from within the jaws of Death. O tiger among kings, there is none equal to thee in strength of body. What man is there, O mighty-armed one, that would endure pressure of thy arms? Indeed, as no one can escape with life from an encounter with the Destroyer himself, even so no body can come out safe from within thy embrace. It was for this that yonder iron statue of Bhima, which had been caused to be made by thy son, had been kept ready for thee. Through grief for the death of thy sons, thy mind has fallen off from righteousness. It is for this, O great king, that thou seekest to slay Bhimasena. The slaughter of Bhima, however, O king, would do thee no good. Thy sons, O monarch, would not be revived by it. Therefore, do thou approve of what has been by us with a view to secure peace and do not set thy heart on grief! ' "

हिन्दी अर्थ

अथ तत्रापि चान्यो5स्य भूयो जात उपद्रव:

English

Vaishampayana said, "Certain maid-servants then came to the king for washing him. After he had been duly washed, the slayer of Madhu again addressed him, saying, 'Thou hast, O king, read the Vedas and diverse scriptures. Thou hast heard all old histories, and everything about the duties of kings. Thou art learned, possessed of great wisdom, and indifferent to strength and weakness. Why then dost thou cherish such wrath when all that has overtaken thee is the result of thy own fault? I spoke to thee before the battle. Both Bhishma and Drona, O Bharata, did the same, as also Vidura and Sanjaya. Thou didst not, however, then follow our advice. Indeed, though exhorted by us, thou didst not yet act according to the counsels we offered, knowing that the Pandavas were superior to thee and thine, O Kauravya, in strength and courage. That king who is capable of seeing his own faults and knows the distinctions of place and time, obtains great prosperity. That person, however, who, though counselled by well-wishers, does not accept their words, good or bad, meets with distress and is obliged to grieve in consequence of the evil policy he pursues. Observe thou a different course of life now, O Bharata! Thou didst not keep thy soul under restraint, but suffered thyself to be ruled by Duryodhana. That which has come upon thee is due to thy own fault. Why then dost thou seek to slay Bhima? Recollecting thy own faults, govern thy wrath now. That mean wretch who had, from pride, caused the princess of Pancala to be brought into the assembly has been slain by Bhimasena in just revenge. Look at thy own evil acts as also at those of thy wicked-souled son. The sons of Pandu are perfectly innocent. Yet have they been treated most cruelly by thee and him.'"

हिन्दी अर्थ

कूपवीनाहवेलायामपश्यत महागजम्

English

Vaishampayana continued, "After he had thus been told nothing but the truth by Krishna, O monarch, king Dhritarashtra replied unto Devaki's son, saying, 'It is even so, O thou of mighty arms! What thou sayest, O Madhava, is perfectly true. It is parental affection, O thou of righteous soul, that caused me to fall away from righteousness. By good luck, that tiger among men, the mighty Bhima of true prowess, protected by thee, came not within my embrace. Now, however, I am free from wrath and fever. I desire eagerly, O Madhava, to embrace that hero, the second son of Pandu. When all the kings have been dead, when my children are no more, upon the sons of Pandu depend my welfare and happiness.' Having said these words, the old king then embraced those princes of excellent frames, Bhima and Dhananjaya, and those two foremost of men, the two sons of Madri, and wept, and comforted and pronounced blessings

हिन्दी अर्थ

क्रमेण परिसर्पन्तं वल्लीवृक्षसमावृतम्

English

Vaishampayana said, "Commanded by Dhritarashtra, those bulls of Kuru's race, the Pandava brothers, accompanied by Keshava, then proceeded to see Gandhari. The faultless Gandhari, afflicted with grief on account of the death of her hundred sons, recollecting that king Yudhishthira the just had slain all his enemies, wished to curse him. Understanding her evil intentions towards the Pandavas, the son of Satyavati addressed himself for counteracting them at the very outset. Having cleansed himself by the sacred and fresh water of the Ganga, the great rishi, capable of proceeding everywhere at will with the fleetness of the mind, came to that spot. Capable of seeing the heart of every creature with his spiritual vision and with his mind directed towards it, the sage made his appearance there. Endued with great ascetic merit and ever intent on saying what was for the benefit of creatures, the rishi, addressing his daughter-in-law at the proper moment, said, 'Do not avail thyself of this opportunity for denouncing a curse. On the other hand, utilize it for showing thy forgiveness. Thou shouldst not be angry with the Pandavas, O Gandhari! Set thy heart on peace. Restrain the words that are about to fall from thy lips. Listen to my advice. Thy son, desirous of victory, had besought thee every day for the eighteen days that battle lasted, saying, "O mother, bless me who am fighting with my foes." Implored every day in these words by thy son desirous of victory, the answer thou always gavest him was, "Thither is victory where righteousness is!" I do not, O Gandhari, remember that any words spoken by thee have become false. Those words, therefore, that thou, implored by Duryodhana, saidst unto him, could not be false. Thou art always employed in the good of all creatures. Having without doubt reached the other shore in that dreadful battle of Kshatriyas, the sons of Pandu have certainly won the victory and a measure of righteousness that is much greater. Thou wert formerly observant of the virtue of forgiveness. Why wouldst thou not observe it now? Subdue unrighteousness, O thou that art conversant with righteousness. There is victory where righteousness is. Remembering thy own righteousness and the words spoken by thyself, restrain thy wrath, O Gandhari! Do not act otherwise, O thou that art beautiful in speech.' Hearing these words, Gandhari said, 'O holy one, I do not cherish any ill feelings towards the Pandavas, nor do I wish that they should perish. In consequence, however, of grief for the death of my sons, my heart is very much agitated. I know that I should protect the Pandavas with as much care as Kunti herself protects them, and that Dhritarashtra also should protect them as I should. Through the fault of Duryodhana and of Shakuni the son of Subala, and through the action of Kama and Dushasana, extermination of the Kurus hath taken place. In this matter the slightest blame cannot attach to Vibhatsu or to Pritha's son Vrikodara, or to Nakula or Sahadeva, or to Yudhishthira himself. While engaged in battle, the Kauravas, swelling with arrogance and pride, have fallen along with many others (that came to their aid). I am not grieved at this. But there has been one act done by Bhima in the very presence of Vasudeva (that moves my resentment). The high-souled Vrikodara, having challenged Duryodhana to a dreadful encounter with mace, and having come to know that my son, while careering in diverse kinds of motion in the battle, was superior to him in skill, struck the latter below the navel. It is this that moves my wrath. Why should heroes, for the sake of their lives, cast off obligations of duty that have been determined by high-souled persons conversant with every duty?'"

हिन्दी अर्थ

नानारूपा मधुकरा घोररूपा भयावहा:

English

Vaishampayana said, "Hearing these words of Gandhari, Bhimasena, looking like one in fright, said these words for soothing her, 'Be the act righteous or unrighteous, it was done by me through fear and for the object of protecting my own self. It behoveth thee therefore, to forgive me now. Thy mighty son was incapable of being slain by anybody in a fair and righteous battle. It was for this that I did what was unfair. Duryodhana himself had formerly vanquished Yudhishthira unrighteously. He used always to behave guilefully towards us. It was for this that I had recourse to an unfair act. Thy son was then the sole unslain warrior on his side. In order that that valiant prince might not slay me in the mace-encounter and once more deprive us of our kingdom, I acted in that way. Thou knowest all that thy son had said unto the princess of Pancala while the latter, in her season, was clad in a single piece of raiment. Without having disposed of Duryodhana it was impossible for us to rule peacefully the whole earth with her seas. It was for this that I acted in that way. Thy son inflicted many wrongs on us. In the midst of the assembly he had shown his left thigh unto Draupadi. For that wicked behaviour, thy son deserved to be slain by us even then. At the command, however, of king Yudhishthira the just, we suffered ourselves to be restrained by the compact that had been made. By this means, O queen, thy son provoked deadly hostilities with us. Great were our sufferings in the forest (whither we were driven by thy son). Remembering all this, I acted in that way. Having slain Duryodhana in battle, we have reached the end of our hostilities. Yudhishthira has got back his kingdom, and we also have been freed from wrath.' Hearing these words of Bhima, Gandhari said, 'Since thou praisest my son thus (for his skill in battle), he did not deserve such a death. He, however, did all that thou tellest me. When Vrishasena, however, had deprived Nakula of his steeds, O Bharata, thou quaffedst in battle the blood from Dushasana's body! Such an act is cruel and is censured by the good. It suits only a person that is most disrespectable. It was a wicked act, O Vrikodara, that was then accomplished by thee! It was undeserving of thee.' Bhima replied, saying, 'It is improper to quaff the blood of even a stranger, what then need be said about quaffing the blood of one's own self? One's brother, again, is like one's own self. There is no difference between them. The blood, however, (that I am regarded to have quaffed) did not, O mother, pass down my lips and teeth. Kama knew this well. My hands only were smeared with (Dushasana' s) blood. Seeing Nakula deprived of his steeds by Vrishasena in battle, I caused the rejoicing (Kaurava) brothers to be filled with dread. When after the match at dice the tresses of Draupadi were seized, I uttered certain words in rage. Those words are still in my remembrance, I would, for all years to come, have been regarded to have swerved from the duties of a Kshatriya if I had left that vow unaccomplished. It was for this, O queen, that I did that act. It behoveth thee not, O Gandhari, to impute any fault to me. Without having restrained thy sons in former days, doth it behove thee to impute any fault to our innocent selves?'

हिन्दी अर्थ

भूयो भूय: समीहन्ते मधूनि भरतर्षभ

English

"Gandhari said, 'Unvanquished by anyone, thou hast slain a hundred sons of this old man. Oh, why didst thou not spare, O child, even one son of this old couple deprived of kingdom, one whose offences were lighter? Why didst thou not leave even one crutch for this blind couple? O child, although thou livest

हिन्दी अर्थ

आदृष्ट हो जाते हैं, वे मक्खियाँ बारंबार पीना चाहती थीं

English

unharmed, having slain all my children, yet no grief would have been mine if thou hadst adopted the path of righteousness (in slaying them).'"

हिन्दी अर्थ

निरन्तर उस मधुधाराको पी रहा था

English

Vaishampayana continued, "Having said these words, Gandhari, filled with wrath at the slaughter of all her sons and grandsons, enquired after Yudhishthira, saying, 'Where is the king?' After she had said these words king Yudhishthira, trembling and with joined hands, approached her and said these soft words unto her, 'Here is Yudhishthira, O goddess, that cruel slayer of thy sons! I deserve thy curses, for I am the cause of this universal destruction. Oh, curse me ! I have no longer any need for life, for kingdom, for wealth! Having caused such friends to be slain, I have proved myself to be a great fool and a hater of friends.' Unto Yudhishthira who spoke such words, who was overcome with fear, and who stood in her presence, Gandhari, drawing long sighs, said nothing. Conversant with the rules of righteousness, the Kuru queen, possessed of great foresight, directed her eyes, from within the folds of the cloth that covered them, to the tip of Yudhishthira' s toe, as the prince, with body bent forwards, was about to fall down at her feet. At this, the king, whose nails had before this been all very beautiful, came to have a sore nail on his toe. Beholding this, Arjuna moved away to the rear of Vasudeva. and the other sons of Pandu became restless and moved from one spot to another. Gandhari then, having cast off her wrath, comforted the Pandavas as a mother should. Obtaining her leave, those heroes of broad chests then proceeded together to present themselves to their mother, that parent of heroes. Having seen her sons after a long time, Kunti, who had been filled with anxiety on their account, covered her face with her cloth and began to weep. Having wept for some time with her children, Pritha beheld the wounds and scars of many weapons on their bodies. She then repeatedly embraced and patted each of her sons, and afflicted with grief wept with Draupadi who had lost all her children and whom she saw lying on the bare earth, indulging in piteous lamentations.

हिन्दी अर्थ

न चास्य तृष्णा विरता पिबमानस्य संकटे

English

"Draupadi said, 'O venerable dame, where have all your grandsons, with Abhimanyu among them, gone? Beholding thee in such distress, why are they delaying in making their appearance before thee? Deprived as I am of my children, what need have I of kingdom?' Raising the grief- stricken princess of Pancala who was weeping thus, Pritha began to comfort that lady of large eyes. Then Kunti, accompanied by the princess of Pancala and followed by her sons, proceeded towards the grief-afflicted Gandhari herself in greater affliction still. Beholding that illustrious lady with her daughter-in-law, Gandhari addressed her, saying, 'Do not, O daughter, grieve so. Behold, I too am as much stricken with grief as thou. I think this universal destruction has been brought about by the irresistible course of Time. Inevitable as it was, this dreadful slaughter has not been due to the voluntary agency of human beings. Even that has come to pass which Vidura of great wisdom foretold after Krishna's supplication for peace had failed. Do not, therefore, grieve, in a matter that was inevitable, especially after its occurrence. Having fallen in battle, they should not be grieved for. I am in the same predicament with thee. (If thou actest in such a way) who then will comfort us? Through my fault, this foremost of races has been

हिन्दी अर्थ

वह सदा अतृप्त रहकर ही बारंबार उसे पीनेकी इच्छा रखता था

English

Here ends the Jalapradanika-parva in the Stri-parva.

हिन्दी अर्थ

न चैव जीविताशायां निर्वेदमुपगच्छति

English

and garlands. Behold, it is strewn with darts and spiked clubs hurled by heroic hands, and swords and diverse kinds of keen shafts and bows. Beasts of prey, assembled together, are standing or sporting or lying down as it likes them! Behold, O puissant hero, the field of battle is even such. At this sight, O Janardana, I am burning with grief. In the destruction of the Pancalas and the Kurus, O slayer of Madhu, I think, the five elements (of which everything is made) have been destroyed. Fierce vultures and other birds, in thousands, are dragging those blood-dyed bodies, and seizing them by their armour, are devouring them. Who is there that could think of the death of such heroes as Jayadratha and Kama and Drona and Bhishma and Abhimanyu? Alas, though incapable of being slain, they have yet been slain, O destroyer of Madhu! Behold, vultures and kankas and ravens and hawks and dogs and jackals are feasting upon them. There, those tigers among men, that fought on Duryodhana's side, and took the field in wrath, are now lying like extinguished fires. All of them are worthy of sleeping on soft and clean beds. But, alas, plunged into distress, they are sleeping today on the bare ground. Bards reciting their praises used to delight them before at proper times. They are now listening to the fierce and inauspicious cries of jackals. Those illustrious heroes who used formerly to sleep on costly beds with their limbs smeared with sandal paste and powdered aloe, alas, now sleep on the dust! These vultures and wolves and ravens have now become their ornaments. Repeatedly uttering inauspicious and fierce cries those creatures are now dragging their bodies. Delighting in battle, those heroes, looking cheerful, have still beside them their keen shafts, well-tempered swords, and bright maces, as if life has not yet departed from them. Many foremost of heroes, possessed of beauty and fair complexions and adorned with garlands of gold, are sleeping on the ground. Behold, beasts of prey are dragging and tearing them. Others, with massive arms, are sleeping with maces in their embrace, as if those were beloved wives. Others, still cased in armour, are holding in their hands their bright weapons. Beasts of prey are not mangling them, O Janardana, regarding them to be still alive. The beautiful garlands of pure gold on the necks of other illustrious heroes, as the latter are being dragged by carnivorous creatures, are scattered about on every side. There, those fierce wolves, numbering in thousands, are dragging the golden chains round the necks of many illustrious heroes stilled by death. Many, whom bards well-trained to their work formerly used, with their hymns and eulogies of grave import, to delight every morning, are now surrounded by fair ladies stricken with grief and weeping and crying around them in woe, O tiger of Vrishni's race! The faces of those beautiful ladies, O Keshava, though pale, look resplendent still, like an assemblage of red lotuses! Those Kuru ladies have ceased to weep, with their respective followers and companions. They are all filled with anxiety. Overwhelmed with sorrow, they are running hither and thither. The faces of those fair ones have, with weeping and anger, become resplendent as the morning sun or gold or burnished copper. Hearing each other's lamentations of incomplete sense, those ladies, in consequence of the loud wails of woe bursting from every side, are unable to catch each other's meaning. Some amongst them, drawing long sighs and indulging in repeated lamentations, are stupefied by grief and are abondoning their life-breaths. Many of them, beholding the bodies (of their sons, husbands, or sires), are weeping and setting up loud wails. Others are striking their heads with their own soft hands. The earth, strewn with severed heads and hands and other limbs mingled together and gathered in large heaps, looks resplendent with these signs of havoc! Beholding many headless trunks of great beauty, and many heads without trunks, those fair ones have been lying senseless on the ground for a long while. Uniting particular heads with particular trunks, those ladies, senseless with grief, are again discovering their mistakes and saying, "This is not this one's," and are weeping more bitterly! Others, uniting arms and thighs and feet, cut off with shafts, are giving way to grief and losing their senses

हिन्दी अर्थ

कथं तस्य रतिस्तत्र तुष्टिवां वदतां वर

English

repeatedly (at the sight of the restored forms). Some amongst the Bharata ladies, beholding the bodies of their lords, — bodies that have been mangled by animals and birds and severed of their heads, — are not succeeding in recognising them. Others, beholding their brothers, sires, sons, and husbands slain by foes, are, O destroyer of Madhu, striking their heads with their own hands. Miry with flesh and blood, the Earth has become impassable with arms still holding swords in their grasp, and with heads adorned with earrings. Beholding the field strewn with their brothers and sires, and sons, those faultless ladies, who had never before suffered the least distress, are now plunged into unutterable woe. Behold, O Janardana, those numerous bevies of Dhritarashtra' s daughters-in-law, resembling successive multitudes of handsome fillies adorned with excellent manes ! What, O Keshava, can be a sadder spectacle for me to behold than that presented by those ladies of fair forms who have assumed such an aspect? Without doubt, I must have perpetrated great sins in my former lives, since I am beholding, O Keshava, my sons and grandsons and brothers all slain by foes.' While indulging in such lamentations in grief, Gandhari's eyes fell upon her son (Duryodhana)."

हिन्दी अर्थ

लगता था और कैसे उसे संतोष होता था?

English

Vaishampayana said, "Beholding Duryodhana, Gandhari, deprived of her senses by grief, suddenly fell down on the earth like an uprooted plantain tree. Having regained her senses soon, she began to weep, repeatedly uttering loud wails at the sight of her son lying on the bare ground, covered with blood. Embracing her son, Gandhari indulged in piteous lamentations for him. Stricken with grief, and with senses exceedingly agitated, the Kuru queen exclaimed, 'Alas, O son! Alas, O son!' Burning with sorrow, the queen drenched with her tears the body of her son, possessed of massive and broad shoulders, and adorned with garlands and collar. Addressing Hrishikesha who stood near, she said, 'On the eve of this battle, O puissant one, that has exterminated this race, this foremost of kings, O thou of Vrishni's race, said unto me, "In this internecine battle, O mother, wish me victory!" When he had said these words, I myself, knowing that a great calamity had come upon us, told him even this, tiger among men, "Thither is victory where righteousness is. And since, son, thy heart is set on battle, thou wilt, without doubt, obtain those regions that are attainable by (the use of) weapons (and sport there) like a celestial. " Even these were the words that I then said unto him. I did not then grieve for my son. I grieve, however, for the helpless Dhritarashtra bereaved of friends and kinsmen. Behold, O Madhava, my son, that foremost of warriors, wrathful, skilled in weapons, and irresistible in battle, sleeping on the bed of heroes. Behold the reverses brought about by Time. This scorcher of foes that used of old to walk at the head of all crowned persons now sleepeth on the dust. Without doubt, the heroic Duryodhana, when he sleeps on that bed which is the hero's hath obtained the most unattainable end. Inauspicious jackals are now delighting that prince asleep on the hero's bed, who was formerly delighted by the fairest of ladies sitting round him. He who was formerly encircled by kings vying with one another to give him pleasure, alas, he, slain and lying on the ground, is now encircled by vultures! He who was formerly fanned with beautiful fans by fair ladies is now fanned by (carnivorous) birds with flaps of their wings! Possessed of great strength and true prowess, this mighty-armed prince, slain by Bhimasena in battle, sleeps like an elephant slain by a lion! Behold Duryodhana, O Krishna, lying on the bare ground, covered with blood, slain by Bhimasena with his mace. That mighty-armed one who had in battle assembled together eleven akshauhinis of troops, O Keshava, hath, in consequence of his own evil policy, been now slain. Alas, there that great bowman and mighty car-warrior sleeps, slain by Bhimasena, like a tiger slain by a lion! Having disregarded Vidura, as also his own sire, this reckless, foolish, and wicked prince hath succumbed to death, in consequence of his disregard of the old. He who had ruled the earth, without a rival, for thirteen years, alas, that prince, that son of mine, sleepeth to-day on the bare ground, slain by his foes. Not long before, O Krishna, I beheld the Earth, full of elephants and kine and horses, ruled by Duryodhana! Today, O thou of mighty arms, I see her ruled by another, and destitute of elephants and kine and horses! What need have I, O Madhava, of life? Behold, again, this sight that is more painful than the death of my son, the sight of these fair ladies weeping by the side of the slain heroes! Behold, O Krishna, the mother of Lakshmana, that lady of large hips, with her tresses dishevelled, that dear spouse of Duryodhana, resembling a sacrificial altar of gold. Without doubt, this damsel of great intelligence, while her mighty-armed lord was formerly alive, used to sport within the embrace of her lord's

हिन्दी अर्थ

कथं वा स विमुच्येत नरस्तस्मान्महाभयात्

English

handsome arms ! Why, indeed, does not this heart of mine break into a hundred fragments at the sight of my son and grandson slain in battle? Alas, that faultless lady now smells (the head of) her son covered with blood. Now, again, that lady of fair thighs is gently rubbing Duryodhana's body with her fair hand. At one time she is sorrowing for her lord and at another for her son. At one time she looketh on her lord, at another on her son. Behold, O Madhava, striking her head with her hands, she falls upon the breast of her heroic spouse, the king of the Kurus. Possessed of complexion like that of the filaments of the lotus, she still looketh beautiful like a lotus. The unfortunate princess now rubbeth the face of her son and now that of her lord. If the scriptures and the shrutis be true, without doubt, this king has obtained those regions (of blessedness) that one may win by the use of weapons!'"

हिन्दी अर्थ

उसका छुटकारा किस प्रकार हो सकता है?

English

"Gandhari said, 'Behold, O Madhava, my century of sons, incapable of fatigue (from exertion in battle), have all been slain by Bhimasena with his mace in battle ! That which grieves me more today is that these my daughters-in-law, of tender years, deprived of sons and with dishevelled hair, are wandering on the field today. Alas, they who formerly walked only on the terraces of goodly mansions with feet adorned with many ornaments, are now, in great affliction of heart, obliged to touch with those feet of theirs this hard earth, miry with blood! Reeling in sorrow, they are wandering like inebriated persons, driving away vultures and jackals and crows with difficulty. Behold, that lady of faultless limbs and slender waist, seeing this terrible carnage, falleth down, overwhelmed with grief. Beholding this princess, this mother of Lakshmana, O thou of mighty arms, my heart is torn with grief. These beautiful ladies of fair arms, some seeing their brothers, some their husbands, and some their sons, lying down in death on the bare ground, are themselves falling down, seizing the arms of the slain. Listen, O unvanquished one, to the loud wails of those elderly ladies and those others of middle age at sight of this terrible carnage. Supporting themselves against broken boxes of cars and the bodies of slain elephants and steeds, behold, O thou of great might, those ladies, worn out with fatigue, are resting themselves. Behold, O Krishna, some one amongst them, taking up some kinsman's severed head decked with beautiful nose and earrings, is standing in grief. I think, O sinless one, that both those and myself of little understanding must have committed great sins in our former lives, since, O Janardana, all our relatives and kinsmen have thus been slain by king Yudhishthira the just! Our acts, righteous or unrighteous, cannot go for nothing, O thou of Vrishni's race! Behold, O Madhava, those young ladies of beautiful bosoms and abdomen, well-born, possessed of modesty, having black eye-lashes and tresses of the same colour on their heads, endued with voice sweet and dear like that of swans, are falling down, deprived of their senses in great grief and uttering piteous cries like flights of cranes. Behold, O lotus-eyed hero, their beautiful faces resembling full-blown lotuses, are scorched by the sun. Alas, O Vasudeva, the wives of my proud children possessed of prowess like that of infuriated elephants, are now exposed to the gaze of common people. Behold, O Govinda, the shields decked with hundred moons, the standards of solar effulgence, the golden coats of mail, and the collars and cuirasses made of gold, and the head- gears, of my sons, scattered on the earth, are blazing with splendour like sacrificial fires over which have been poured libations, of clarified butter. There, Dushasana sleepeth, felled by Bhima, and the blood of all his limbs quaffed by that heroic slayer of foes. Behold that other son of mine, O Madhava, slain by Bhima with his mace, impelled by Draupadi and the recollection of his woes at the time of the match at dice. Addressing the dice-won princess of Pancala in the midst of the assembly, this Dushasana, desirous of doing what was agreeable to his (elder) brother as also to Kama, O Janardana, had said, "Thou art now the wife of a slave! With Sahadeva and Nakula and Arjuna, O lady, enter our household now!" On that occasion, O Krishna, I said unto king Duryodhana, "O son, cast off (from thy side) the wrathful Shakuni. Know that thy maternal uncle is of very wicked soul and exceedingly fond of quarrel. Casting him off without delay, make peace with the Pandavas, O son! O thou of little intelligence, thinkest thou not of Bhimasena filled with wrath? Thou art piercing him with thy wordy shafts like a

हिन्दी अर्थ

कृपा मे महती जाता तस्याभ्युद्धरणेन हि

English

person striking an elephant with burning brands." Alas, disregarding my words, he vomitted his wordy poison at them, like a snake vomitting its poison at a bull, — at them who had already been pierced with his wordy darts. There, that Dushasana sleepeth, stretching his two massive arms, slain by Bhimasena like a mighty elephant by a lion. The very wrathful Bhimasena perpetrated a most horrible act by drinking in battle the blood of his foe ! ' "

हिन्दी अर्थ

उसके उद्धारके लिये मुझे बड़ी दया आ रही है

English

"Gandhari said, 'There, O Madhava, my son Vikarna, applauded by the wise, lieth on the bare ground, slain by Bhima and mangled horribly ! Deprived of life, O slayer of Madhu, Vikarna lieth in the midst of (slain) elephants like the moon in the autumnal sky surrounded by blue clouds. His broad palm, cased in leathern fence, and scarred by constant wielding of the bow, is pierced with difficulty by vultures desirous of feeding upon it. His helpless young wife, O Madhava, is continually endeavouring, without success, to drive away those vultures desirous of feeding on carrion. The youthful and brave and handsome Vikarna, O bull among men, brought up in luxury and deserving of every kind of weal, now sleepeth amid the dust, O Madhava! Though all his vital parts have been pierced with clothyard shafts and bearded arrows and nalikas, yet that beauty of person which was his hath not forsaken this best of the Bharatas. There, my son Durmukha, that slayer of large band of foes, sleepeth, with face towards the enemy, slain by the heroic Bhimasena in observance of his vow. His face, O Krishna, half-eaten away by beasts of prey, looketh more handsome, O child, even like the moon on the seventh day of the lighted fortnight. Behold, O Krishna, the face of that heroic son of mine, which is even such. How could that son of mine be slain by foes and thus made to eat the dust? O amiable one, how could that Durmukha, before whom no foe could stand, be slain by foes, O subjugator of celestial regions! Behold, O slayer of Madhu, that other son of Dhritarashtra, Citrasena, slain and lying on the ground, that hero who was the model of all bowmen? Those young ladies, afflicted with grief and uttering piteous cries, are now sitting, with beasts of prey, around his fair form adorned with wreaths and garlands. These loud wails of woe, uttered by women, and these cries and roars of beasts of prey, seem exceedingly wonderful to me, O Krishna! Youthful and handsome, and always waited upon and served by the most beautiful ladies, my son Vivinsati, O Madhava, sleepeth there, stained with dust. His armour hath been pierced with arrows. Slain in the midst of the carnage, alas, the heroic Vivimshati is now surrounded and waited upon by vultures ! Having in battle penetrated the ranks of the Pandava army, that hero now lieth on the bed of a hero, — on the bed, that is, of an exalted Kshatriya! Behold, O Krishna, his very beautiful face, with a smile playing on it, adorned with excellent nose and fair eyebrows, and resembling the resplendent Moon himself! Formerly a large number of the most beautiful ladies used to wait upon him, like thousands of celestial girls upon a sporting gandharva. Who again could endure my son Duhsaha, that slayer of heroic foes, that hero, that ornament of assemblies, that irresistible warrior, that resister of foes? The body of Duhsaha, covered with arrows, looks resplendent like a mountain overgrown with flowering karnikaras. With his garland of gold and his bright armour, Duhsaha, though deprived of life, looks resplendent yet, like a white mountain of fire ! ' "

हिन्दी अर्थ

सुकृतं विन्दते येन परलोकेषु मानव:

English

[Vyasa said:] "This son of yours, O king, was born for the destruction of the world as a part of Kali in the womb of Gandhari, lord.

हिन्दी अर्थ

वन दुर्ग हि यच्चैतत् संसारगहनं हि तत्

English

Intolerant, fickle, angry and hard to rule, and his brothers likewise by fate were born;

हिन्दी अर्थ

है, यह संसारका ही गहन स्वरूप है

English

his uncle Shakuni and Karna as his chief friend, kings gathered together on earth for its destruction. Mighty-armed one, Narada knows this truly.

हिन्दी अर्थ

अन्तक: सर्वभूतानां देहिनां सर्वहार्यसौ

English

Your sons perished through their own fault, lord of the earth; do not grieve for them, king of kings, for there is no reason for grief.

हिन्दी अर्थ

लटक रहा है, वह देहधारियोंके जीवनकी आशा ही है

English

The Pandavas did not wrong you in the least, Bharata; it was your wicked sons by whom this earth was destroyed.

हिन्दी अर्थ

षड्वक्‍त्र: कुज्जरो राजन् स तु संवत्सर: स्मृत:

English

And by Narada, good fortune to you, it was announced beforehand without doubt in Yudhishthira's assembly at the Rajasuya:

हिन्दी अर्थ

ये तु वृक्ष निकृन्तन्ति मूषिका: सततोत्थिता:

English

'The Pandavas and Kauravas, meeting each other, will not remain, son of Kunti; do what is your duty.'

हिन्दी अर्थ

और रात बताते हैं

English

Hearing Narada's word, the Pandavas then grieved; all this eternal secret of the gods has been told to you.

हिन्दी अर्थ

ये ते मधुकरास्तत्र कामास्ते परिकीर्तिता:

English

How can your grief end, lord, and compassion for life and affection for the Pandavas arise, knowing the ordinance made by fate?

हिन्दी अर्थ

तांस्तु कामरसान् विद्याद् यत्र मज्जन्ति मानवा:

English

And this matter, mighty-armed one, was heard by me earlier and told to the king of dharma at his excellent Rajasuya sacrifice.

हिन्दी अर्थ

शस्त्रसे इसके सारे बन्धनोंको काट देते हैं

English

Effort was made by the son of Dharma when I told him the secret, to avoid strife among the Kauravas, but fate is stronger.

हिन्दी अर्थ

पुनः तुम्हारी अमृतमयी वाणी सुनकर मुझे बड़ा हर्ष होगा

English

The ordinance cannot be transgressed in any way, O king, by any being, moving or unmoving, nor by force of the Ender.

हिन्दी अर्थ

यच्छुत्वा विप्रमुच्यन्ते संसारेभ्यो विचक्षणा:

English

You, devoted to action and best in wisdom, Bharata, are bewildered, though knowing the coming and going of beings.

हिन्दी अर्थ

क्वचित् क्वचिच्छ्माच्छान्त: कुरुते वासमेव वा

English

Seeing you burning with grief and bewildered again and again, King Yudhishthira would even give up his life.

हिन्दी अर्थ

कुर्वन्ति दुर्बुधा वासं मुच्यन्ते तत्र पण्डिता:

English

He is ever compassionate, heroic, even toward creatures born as animals; how then would he not show compassion to you, king of kings?

हिन्दी अर्थ

यत्तु संसारगहनं वनमाहुर्मनीषिण:

English

By my command, because the ordinance cannot be turned back, and out of compassion for the Pandavas, preserve your life, Bharata.

हिन्दी अर्थ

मनीषी पुरुष वन कहा करते हैं

English

If you conduct yourself so, fame will be yours in the world, and very great dharma, dear one, and austerity long practised.

हिन्दी अर्थ

चराणां स्थावराणां च न गृध्येत् तत्र पण्डित:

English

The fire kindled by grief for sons, great king, extinguish always with the water of wisdom."

हिन्दी अर्थ

इसमें आसक्त नहीं होना चाहिए

English

Hearing these words of Vyasa of immeasurable splendour, Dhritarashtra reflected a moment and said:

हिन्दी अर्थ

विद्वानोंने सर्प एवं हिंसक जीव बताया है

English

"I am driven by a great net of sorrow, best of the twice-born; I do not know myself, being bewildered again and again.

हिन्दी अर्थ

जानेपर भी मन्दबुद्धि मानव संसारसे उद्विग्न या विरक्त नहीं होते हैं

English

But hearing this word of yours, born of the ordinance of fate, I shall preserve my life and shall try not to grieve."

हिन्दी अर्थ

आवृणोत्येव तं पश्चाज्जरा रूपविनाशिनी

English

Hearing these words, Vyasa, son of Satyavati, vanished right there, O king of kings, from before Dhritarashtra.