Yudhishthira's Grief; the Tale of Gautami, the Hunter and the Serpent

Verse 1 (13.1.1)

शरतल्पे महात्मानं शयानमपराजितम् । युधिष्ठिर उपागम्य प्रणिपत्येदमब्रवीत् ॥

śaratalpe mahātmānaṃ śayānamaparājitam | yudhiṣṭhira upāgamya praṇipatyedamabravīt

Yudhishthira approached the great-souled Bhishma, the unconquered, as he lay on his bed of arrows, bowed to him, and spoke these words.

Note on the text: Wikisource's first row ran together the invocation (॥ श्रीवेदव्यासाय नमः; नारायणं नमस्कृत्य … जयमुदीरयेत्; critical edition star passage 13,001.000*0001), the heading 'वैशंपायन उवाच' and the narrative couplet 13-1-1c,d. The invocation and heading are dropped (not verse text); the couplet is kept as verse 1, with the stray backtick and closing quote marks (`…।।') removed. The couplet is not a numbered verse of the critical edition: it is star passage 13,001.000*0005 (headed 'vaiśaṃpāyanaḥ'). No Appendix I passage occurs in 13,001.

Verse 2 (13.1.2)

शमो बहुविधाकारः सूक्ष्म उक्तः पितामह । न च मे हृदये शान्तिरस्ति श्रुत्वेदमीदृशम् ॥

śamo bahuvidhākāraḥ sūkṣma uktaḥ pitāmaha | na ca me hṛdaye śāntirasti śrutvedamīdṛśam

Grandsire, you have taught the many kinds of tranquillity, subtle as they are; yet even after hearing all this, there is no peace in my heart.

Note on the text: Speaker: Yudhishthira. The page's heading 'वैशंपायन उवाच' stands before the preceding narrative couplet (13-1-1c,d); the speech itself is unheaded. The critical edition heads it 'yudhiṣṭhira uvāca' (13,001.001).

Verse 3 (13.1.3)

अस्मिन्नर्थे बहुविधा शान्तिरुक्ता पितामह । स्वकृतात्का नु शान्तिः स्याच्छमाद्बहुविधादपि ॥

asminnarthe bahuvidhā śāntiruktā pitāmaha | svakṛtātkā nu śāntiḥ syācchamādbahuvidhādapi

Grandsire, on this subject you have spoken of peace of many kinds; but what peace can there be from what one has done oneself, even through tranquillity of many kinds?

Note on the text: Corrected शान्ति → शान्तिः (misprint in Wikisource; nominative visarga dropped before स्याच्छमाद्). CE 13.1.2 reads 'svakṛte' for 'स्वकृतात्' (recension variant, kept).

Verse 4 (13.1.4)

शराचितं शरीरं हि तीव्रव्रणमुदीक्ष्य ते । शमं नोपलभे वीर दुष्कृतान्येव चिन्तयन् ॥

śarācitaṃ śarīraṃ hi tīvravraṇamudīkṣya te | śamaṃ nopalabhe vīra duṣkṛtānyeva cintayan

When I look at your body, studded with arrows and cut by deep wounds, I find no calm, O hero, for I can only brood on my own evil deeds.

Verse 5 (13.1.5)

रुधिरेणावसिक्ताङ्गं प्रस्रवन्तं यथाचलम् । त्वां दृष्ट्वा पुरुषव्याघ्र सीदे वर्षास्विवाम्बुजम् ॥

rudhireṇāvasiktāṅgaṃ prasravantaṃ yathācalam | tvāṃ dṛṣṭvā puruṣavyāghra sīde varṣāsvivāmbujam

Your limbs are drenched in blood and stream like a mountain with its torrents; seeing you thus, O tiger among men, I wilt like a lotus in the rains.

Verse 6 (13.1.6)

अतः कष्टतरं किन्नु मत्कृते यत्पितामहः । इमामवस्थां गमितः प्रत्यमित्रै रणाजिरे ॥

ataḥ kaṣṭataraṃ kinnu matkṛte yatpitāmahaḥ | imāmavasthāṃ gamitaḥ pratyamitrai raṇājire

What could be more painful than that, because of me, my grandsire has been brought to this state by his enemies on the field of battle?

Note on the text: Removed a stray backtick before गमितः (wiki mark). CE 13.1.5 is a three-line verse (5a, 5c, 5e); this couplet is its lines 5a and 5c, and the next Wikisource verse takes 5e.

Verse 7 (13.1.7)

तथा चान्ये नृपतयः सहपुत्राः सबान्धवाः । मत्कृते निधनं प्राप्ताः किन्नु कष्टतरं ततः ॥

tathā cānye nṛpatayaḥ sahaputrāḥ sabāndhavāḥ | matkṛte nidhanaṃ prāptāḥ kinnu kaṣṭataraṃ tataḥ

And other kings too, with their sons and kinsmen, have met their deaths for my sake; what could be more painful than that?

Note on the text: First line = CE 13,001.005e ('tathaivānye …', here 'तथा चान्ये'); second line = CE star line 13,001.005f*0006_01 ('matkṛte nidhanaṃ prāptāḥ kiṃ nu kaṣṭataraṃ tataḥ').

Verse 8 (13.1.8)

वयं हि धार्तराष्ट्राश्च काममन्युवशं गताः । कृत्वेदं निन्दितं कर्म प्राप्स्यामः कां गतिं नृप ॥

vayaṃ hi dhārtarāṣṭrāśca kāmamanyuvaśaṃ gatāḥ | kṛtvedaṃ ninditaṃ karma prāpsyāmaḥ kāṃ gatiṃ nṛpa

We and the sons of Dhritarashtra, fallen under the sway of desire and anger, have done this blameworthy deed; what fate shall we reach, O king?

Verse 9 (13.1.9)

इदं तु धार्तराष्ट्रस्य श्रेयो मन्ये जनाधिप । इमामवस्थां संप्राप्तं यदसौ त्वां न पश्यति ॥

idaṃ tu dhārtarāṣṭrasya śreyo manye janādhipa | imāmavasthāṃ saṃprāptaṃ yadasau tvāṃ na paśyati

Yet I think, O lord of men, that this was the better lot of Dhritarashtra's son: that he does not see you brought to this state.

Note on the text: Corrected धार्तराष्ट्रास्य → धार्तराष्ट्रस्य (misprint in Wikisource; spurious ā; CE reads 'dhārtarāṣṭrasya'). Not in the critical edition's numbered text: the couplet is star passage 13,001.006d*0007_01-02.

Verse 10 (13.1.10)

सोऽहमार्तिकरो राजन्सुहृद्वधकरस्तथा । न शान्तिमधिगच्छामि पश्यंस्त्वां दुःखितं क्षितौ ॥

so'hamārtikaro rājansuhṛdvadhakarastathā | na śāntimadhigacchāmi paśyaṃstvāṃ duḥkhitaṃ kṣitau

So I, O king, who have brought you anguish and slain my own kinsmen, find no peace as I see you lying in pain on the ground.

Verse 11 (13.1.11)

दुर्योधनो हि समरे सहसैन्यः सहानुजः । निहतः क्षत्रधर्मेऽस्मिन्दुरात्मा कुलपांसनः ॥

duryodhano hi samare sahasainyaḥ sahānujaḥ | nihataḥ kṣatradharme'smindurātmā kulapāṃsanaḥ

For Duryodhana, that wicked disgrace of his family, has been struck down in battle in this warrior's duty, together with his army and his younger brothers.

Note on the text: Corrected दुसत्मा → दुरात्मा (misprint in Wikisource; CE reads 'durātmā'). Not in the critical edition's numbered text: star passage 13,001.007d*0008_01-02.

Verse 12 (13.1.12)

न स पश्यति दुष्टात्मा त्वामद्य पतितं क्षितौ । अतः श्रेयो मृतं मन्ये नेह जीवितमात्मनः ॥

na sa paśyati duṣṭātmā tvāmadya patitaṃ kṣitau | ataḥ śreyo mṛtaṃ manye neha jīvitamātmanaḥ

That evil-souled man does not see you lying fallen on the ground today; so I think death is better, and that life holds nothing good for me here.

Note on the text: Not in the critical edition's numbered text: star passage 13,001.007d*0008_03-04.

Verse 13 (13.1.13)

अहं हि समरे वीर गमितः शत्रुभिः क्षयम् । अभविष्यं यदि पुरा सह भ्रातृभिरच्युत । न त्वामेवं सुदुःखार्तमद्राक्षं सायकार्दितम् ॥

ahaṃ hi samare vīra gamitaḥ śatrubhiḥ kṣayam | abhaviṣyaṃ yadi purā saha bhrātṛbhiracyuta | na tvāmevaṃ suduḥkhārtamadrākṣaṃ sāyakārditam

O hero, had I been sent to destruction by my enemies in battle, together with my brothers, long ago, O unfallen one, I should not now be seeing you in such bitter anguish, tormented by arrows.

Note on the text: Three-line verse as printed on the page (13-1-13a,b,c). Not in the critical edition's numbered text: star passage 13,001.007d*0008_05-07.

Verse 14 (13.1.14)

नूनं हि पापकर्माणो धात्रा सृष्टाः स्म हे नृप ॥

nūnaṃ hi pāpakarmāṇo dhātrā sṛṣṭāḥ sma he nṛpa

Surely, O king, we were made by the Creator to be doers of evil.

Note on the text: One-line verse as printed on the page (13-1-14a). Not in the critical edition's numbered text: star passage 13,001.007d*0008_08.

Verse 15 (13.1.15)

अन्यस्मिन्नपि लोके वै यथा मुच्येम किल्बिषात् । तथा प्रशाधि मां राजन्मम चेदिच्छसि प्रियम् ॥

anyasminnapi loke vai yathā mucyema kilbiṣāt | tathā praśādhi māṃ rājanmama cedicchasi priyam

Therefore instruct me, O king, if you wish to do what pleases me, so that in the other world too we may be freed from this sin.

Note on the text: Not in the critical edition's numbered text: star passage 13,001.007d*0008_09-10.

Verse 16 (13.1.16)

परतन्त्रं कथं हेतुमात्मानमनु पश्यसि । कर्मणां हि महाभाग सूक्ष्मं ह्येतदतीन्द्रियम् ॥

paratantraṃ kathaṃ hetumātmānamanu paśyasi | karmaṇāṃ hi mahābhāga sūkṣmaṃ hyetadatīndriyam

How can you see yourself as the cause, when you are not independent? The working of deeds, O greatly fortunate one, is subtle and beyond the senses.

Verse 17 (13.1.17)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । संवादं मृत्युगौतम्योः काललुब्धकपन्नगैः ॥

atrāpyudāharantīmamitihāsaṃ purātanam | saṃvādaṃ mṛtyugautamyoḥ kālalubdhakapannagaiḥ

On this very point they cite an ancient tale: a dialogue between Death and Gautami, in which Time, a hunter and a serpent also took part.

Verse 18 (13.1.18)

गौतमी नाम काऽप्यासीत्स्थविरा शमसंयुता । सर्पेण दष्टं स्वं पुत्रमपश्यद्गतचेतनम् ॥

gautamī nāma kā'pyāsītsthavirā śamasaṃyutā | sarpeṇa daṣṭaṃ svaṃ putramapaśyadgatacetanam

There was once an aged woman named Gautami, of a tranquil nature. She saw her son lying lifeless, bitten by a serpent.

Verse 19 (13.1.19)

अथ तं स्नायुपाशेन बद्ध्वा सर्पममर्षितः । लुब्धकोऽर्जुनको नाम गौतम्याः समुपानयत् ॥

atha taṃ snāyupāśena baddhvā sarpamamarṣitaḥ | lubdhako'rjunako nāma gautamyāḥ samupānayat

Then a hunter named Arjunaka, in a rage, bound the serpent with a cord of sinew and brought it to Gautami.

Note on the text: Corrected लुब्धकोऽर्जुनको नाम नाम → … नाम (doubled word in Wikisource; CE 13.1.11 'lubdhako 'rjunako nāma gautamyāḥ').

Verse 20 (13.1.20)

तां चाब्रवीदयं ते स पुत्रहा पन्नगाधमः । ब्रूहि क्षिप्रं महाभागे वध्यतां केन हेतुना ॥

tāṃ cābravīdayaṃ te sa putrahā pannagādhamaḥ | brūhi kṣipraṃ mahābhāge vadhyatāṃ kena hetunā

And he said to her: "Here is the vilest of serpents, the slayer of your son. Tell me quickly, O fortunate lady, how he is to be killed."

Note on the text: Corrected ब्रहि → ब्रूहि (misprint in Wikisource; short vowel; CE 'brūhi').

Verse 21 (13.1.21)

अग्नौ प्रक्षिप्यतामेष च्छिद्यतां खण्डशोऽपि वा । न ह्ययं बालहा पापश्चिरं जीवितुमर्हति ॥

agnau prakṣipyatāmeṣa cchidyatāṃ khaṇḍaśo'pi vā | na hyayaṃ bālahā pāpaściraṃ jīvitumarhati

"Let him be thrown into the fire, or cut to pieces; this sinner, killer of a child, does not deserve to live long."

Note on the text: Corrected खण्डशोपि → खण्डशोऽपि (missing avagraha) and ह्यं → ह्ययं (dropped syllable; CE 'na hy ayaṃ'): misprints in Wikisource.

Verse 22 (13.1.22)

विसृजैनमबुद्धिस्त्वमवध्योऽर्जुनक त्वया । को ह्यात्मानं गुरुं कुर्यात्प्राप्तव्ये सति चिन्तयन् ॥

visṛjainamabuddhistvamavadhyo'rjunaka tvayā | ko hyātmānaṃ guruṃ kuryātprāptavye sati cintayan

Let him go. You are foolish, Arjunaka; you must not kill him. Who, with what is yet to be gained still ahead, would make himself heavy by brooding over this?

Verse 23 (13.1.23)

प्लवन्ते धर्मलघवो लोकेऽम्भसि यथा प्लवाः । मज्जन्ति पापगुरवः शस्त्रं स्कन्नमिवोदके ॥

plavante dharmalaghavo loke'mbhasi yathā plavāḥ | majjanti pāpaguravaḥ śastraṃ skannamivodake

Those who are light with dharma float on the waters of the world like rafts, while those made heavy by sin sink, like a weapon dropped into water.

Verse 24 (13.1.24)

नास्यामृतत्वं भवितैवं हतेऽस्मि- । ञ्जीवत्यस्मिन्कोऽत्ययः स्यादयं ते । अस्योत्सर्गे प्राणयुक्तस्य जन्तो- । र्मृत्युं लोके को न गच्छेदनन्ते ॥

nāsyāmṛtatvaṃ bhavitaivaṃ hate'smi- | ñjīvatyasminko'tyayaḥ syādayaṃ te | asyotsarge prāṇayuktasya janto- | rmṛtyuṃ loke ko na gacchedanante

Killing him will bring no immortality to anyone; if he lives, what harm can come to you from him? If you let go this creature that still has breath, who in this endless world would not in any case go to death?

Note on the text: Four-line verse as printed on the page. Lines 3-4 are CE 13,001.016c; lines 1-2 are a variant of the CE star lines 13,001.016b*0011_01-02 (with 'ayaṃ te' from 016b*0010_02), which stand in place of CE 016a/016b. Hyphens at pada ends mark sandhi across the line break, as on the page.

Verse 25 (13.1.25)

जानाम्यहं नेह गुणागुणज्ञाः । सदायुक्ता गुरवो वै भवन्ति । स्वर्गस्य ते सूपदेशा भवन्ति । तस्मात्क्षुद्रं सर्पमेनं हनिष्ये ॥

jānāmyahaṃ neha guṇāguṇajñāḥ | sadāyuktā guravo vai bhavanti | svargasya te sūpadeśā bhavanti | tasmātkṣudraṃ sarpamenaṃ haniṣye

I know that those who can tell good from evil, and are ever steadfast, become teachers, and that their counsel is fine guidance towards heaven. All the same, I shall kill this wretched serpent.

Verse 26 (13.1.26)

शममीप्सन्तः कालयोगं त्यजन्ति । सद्यः शुचं त्वर्थविदस्त्यजन्ति । श्रियः क्षयः शोचतां नित्यशो हि । तस्माच्छुचं मुञ्च हते भुजङ्गे ॥

śamamīpsantaḥ kālayogaṃ tyajanti | sadyaḥ śucaṃ tvarthavidastyajanti | śriyaḥ kṣayaḥ śocatāṃ nityaśo hi | tasmācchucaṃ muñca hate bhujaṅge

Those who seek peace set aside the sway of time; the wise give up sorrow at once. For those who go on grieving, loss of prosperity never ends; so let go of your grief now that the serpent is dead.

Verse 27 (13.1.27)

न चैवार्तिर्विद्यतेऽस्मद्विधानां । धर्मात्मानः सर्वदा सज्जनाः हि । नित्यायस्तो बालजनो न चाहं । धर्मोपैति प्रभवाम्यस्य नाहम् ॥

na caivārtirvidyate'smadvidhānāṃ | dharmātmānaḥ sarvadā sajjanāḥ hi | nityāyasto bālajano na cāhaṃ | dharmopaiti prabhavāmyasya nāham

No distress touches people such as we are, for the good are always of righteous soul. I am not a childish person, forever agitated; righteousness draws near me, and I have no power over him.

Note on the text: Corrected सञ्जना → सज्जनाः (misprint in Wikisource; broken conjunct and dropped visarga: 'good people'; CE has the singular 'sajjano'). Line 4 'धर्मोपैति' is the page's reading (CE 'dharmo hy eṣa'); kept.

Verse 28 (13.1.28)

न ब्राह्मणानां कोपोऽस्ति कुतः कोपाच्च यातना । मार्दवात्क्षम्यतां साधो मुच्यतामेष पन्नगः ॥

na brāhmaṇānāṃ kopo'sti kutaḥ kopācca yātanā | mārdavātkṣamyatāṃ sādho mucyatāmeṣa pannagaḥ

Brahmins feel no anger, so how could they cause torment out of anger? Out of gentleness, good man, forgive him; let this serpent be set free.

Verse 29 (13.1.29)

हत्वा लाभः श्रेय एवाव्ययः स्या- । त्सद्योलाभःस्याद्बलिभ्यः प्रशस्तः । कालाल्लाभो यस्तु सद्यो भवेत । श्रेयोलाभः कुत्सिते त्वीदृशि स्यात् ॥

hatvā lābhaḥ śreya evāvyayaḥ syā- | tsadyolābhaḥsyādbalibhyaḥ praśastaḥ | kālāllābho yastu sadyo bhaveta | śreyolābhaḥ kutsite tvīdṛśi syāt

The gain that comes from killing is the best, an unfailing gain; an immediate gain is the one the strong praise. And of a gain that is due in time yet could be had at once, the best gain in the case of so vile a creature as this is to strike it down.

Verse 30 (13.1.30)

काऽर्थप्राप्तिर्गृह्य शत्रुं निहत्य । का कामाप्तिः प्राप्य शत्रुं न मुक्त्वा । कस्मात्सौम्याहं न क्षमे नो भुजङ्गे । मोक्षार्थं वा कस्य हेतोर्न कुर्याम् ॥

kā'rthaprāptirgṛhya śatruṃ nihatya | kā kāmāptiḥ prāpya śatruṃ na muktvā | kasmātsaumyāhaṃ na kṣame no bhujaṅge | mokṣārthaṃ vā kasya hetorna kuryām

What is gained by seizing and killing an enemy? What wish is fulfilled by getting hold of an enemy and not releasing him? Gentle one, why should I not forgive the serpent? Or for what reason should I not work for his release?

Verse 31 (13.1.31)

अस्मादेकाद्बहवो रक्षितव्या । नैको बहुभ्यो गौतमि रक्षितव्यः । कृतागसं धर्महेतोस्त्यजन्ति । सरीसृपं पापमिमं त्यज त्वम् ॥

asmādekādbahavo rakṣitavyā | naiko bahubhyo gautami rakṣitavyaḥ | kṛtāgasaṃ dharmahetostyajanti | sarīsṛpaṃ pāpamimaṃ tyaja tvam

Many are to be protected from one such as this; one is not to be protected at the cost of many, Gautami. For the sake of dharma people cast out the wrongdoer; cast out this sinful crawler.

Verse 32 (13.1.32)

नास्मिन्हते पन्नगे पुत्रको मे । सम्प्राप्स्यते लुब्धक जीवितं वै । गुणं चान्यं नास्य वधे प्रपश्ये । तस्मात्सर्पं लुब्धक मुञ्च जीवम् ॥

nāsminhate pannage putrako me | samprāpsyate lubdhaka jīvitaṃ vai | guṇaṃ cānyaṃ nāsya vadhe prapaśye | tasmātsarpaṃ lubdhaka muñca jīvam

If this serpent is killed, my son will not regain his life, and I see no other benefit in killing him. So, hunter, let the serpent go; let him live.

Note on the text: The heading '''गौतम्युवाय''' (sic, for गौतम्युवाच) printed above this verse had slipped into the Sanskrit; removed and made the speaker (the input wrongly gave the hunter). CE 13,001.024 heads it 'gautamy uvāca'.

Verse 33 (13.1.33)

वृत्रं हत्वा देवराट् श्रेष्ठभाग्वै । यज्ञं हत्वा भागमवाप चैव । शूली देवो देववृत्तं चर त्वं । क्षिप्रं सर्पं जहि मा भूत्ते विशङ्का ॥

vṛtraṃ hatvā devarāṭ śreṣṭhabhāgvai | yajñaṃ hatvā bhāgamavāpa caiva | śūlī devo devavṛttaṃ cara tvaṃ | kṣipraṃ sarpaṃ jahi mā bhūtte viśaṅkā

Indra, king of the gods, killed Vritra and took the best share; the god of the trident, too, destroyed a sacrifice and won his portion. Follow the way of the gods: kill the serpent at once, and let there be no doubt in you.

Verse 34 (13.1.34)

असकृत्प्रोच्यमानाऽपि गौतमी भुजगं प्रति । लुब्धकेन महाभागा सा पापे नाकरोन्मतिम् ॥

asakṛtprocyamānā'pi gautamī bhujagaṃ prati | lubdhakena mahābhāgā sā pāpe nākaronmatim

Though the hunter urged her again and again, the greatly fortunate Gautami would not set her mind on the sinful deed against the serpent.

Verse 35 (13.1.35)

ईषदुच्छ्वसमानस्तु कृच्छ्रात्संस्तभ्य पन्नगः । उत्ससर्ज गिरं मन्दां मानुषीं पाशपीडितः ॥

īṣaducchvasamānastu kṛcchrātsaṃstabhya pannagaḥ | utsasarja giraṃ mandāṃ mānuṣīṃ pāśapīḍitaḥ

The serpent, breathing faintly, steadied himself with great effort and, though pained by the noose, spoke in a weak human voice.

Verse 36 (13.1.36)

को न्वर्जुनक दोषोऽत्र विद्यते मम बालिश । अस्वतन्त्रं हि मां मृत्युर्विवशं यदचूचुदत् ॥

ko nvarjunaka doṣo'tra vidyate mama bāliśa | asvatantraṃ hi māṃ mṛtyurvivaśaṃ yadacūcudat

What fault of mine is there in this, foolish Arjunaka? I am not independent; it was Death who drove me on, helpless as I was.

Verse 37 (13.1.37)

तस्यायं वचनाद्दष्टो न कोपेन न काम्यया । तस्य तत्किल्बिषं लुब्ध विद्यते यदि किञ्चन ॥

tasyāyaṃ vacanāddaṣṭo na kopena na kāmyayā | tasya tatkilbiṣaṃ lubdha vidyate yadi kiñcana

At his command I bit, not out of anger and not out of desire. If there is any sin in it, hunter, it is his.

Verse 38 (13.1.38)

यद्यन्यवशगेनेदं कृतं ते पन्नगाशुभम् । कारणं वै त्वमप्यत्र तस्मात्त्वमपि किल्बिषी ॥

yadyanyavaśagenedaṃ kṛtaṃ te pannagāśubham | kāraṇaṃ vai tvamapyatra tasmāttvamapi kilbiṣī

If this wicked act was done by you at another's bidding, serpent, then you too are a cause in it, and so you too are guilty.

Verse 39 (13.1.39)

मृत्पात्रस्य क्रियायां हि दण्डचक्रादयो यथा । कारणत्वे प्रकल्प्यन्ते तथा त्वमपि पन्नग ॥

mṛtpātrasya kriyāyāṃ hi daṇḍacakrādayo yathā | kāraṇatve prakalpyante tathā tvamapi pannaga

Just as the staff, the wheel and the rest are counted as causes in the making of a clay pot, so are you too, serpent.

Verse 40 (13.1.40)

किल्बिषी चापि मे वध्यः किल्बिषी चासि पन्नग । आत्मानं कारणं ह्यत्र त्वमाख्यासि भुजङ्गम ॥

kilbiṣī cāpi me vadhyaḥ kilbiṣī cāsi pannaga | ātmānaṃ kāraṇaṃ hyatra tvamākhyāsi bhujaṅgama

You are guilty and I may kill you; you are guilty, serpent. In calling yourself a cause in this, serpent, you admit as much.

Verse 41 (13.1.41)

सर्व एते ह्यस्ववशा दण्डचक्रादयो यथा । तथाहमपि तस्मान्मे नैष दोषो मतस्तव ॥

sarva ete hyasvavaśā daṇḍacakrādayo yathā | tathāhamapi tasmānme naiṣa doṣo matastava

All of these, the staff, the wheel and the rest, are dependent on another; so am I. For that reason, by your own reasoning, this is not to be counted as a fault of mine.

Verse 42 (13.1.42)

अथवा मतमेतत्ते तेऽप्यन्योऽन्यप्रयोजकाः । कार्यकारणसन्देहो भवत्यन्योन्यचोदनात् ॥

athavā matametatte te'pyanyo'nyaprayojakāḥ | kāryakāraṇasandeho bhavatyanyonyacodanāt

Or if you hold that they too move one another, then cause and effect become uncertain, since each drives the other.

Note on the text: Corrected तेप्यन्योऽन्य → तेऽप्यन्योऽन्य (misprint in Wikisource; missing avagraha; CE 'te 'py anyonya-').

Verse 43 (13.1.43)

एवं सति न दोषो मे नास्मि वध्यो न किल्बिषी । किल्बिषं समवाये स्यान्मन्यसे यदि किल्बिषम् ॥

evaṃ sati na doṣo me nāsmi vadhyo na kilbiṣī | kilbiṣaṃ samavāye syānmanyase yadi kilbiṣam

That being so, I am not at fault, I am not to be killed, I am not guilty. Guilt could lie only in the whole combination, if you do think there is guilt.

Verse 44 (13.1.44)

कारणं यदि स्याद्वै न कर्ता स्यास्त्वमप्युत । विनाशे कारणं त्वं च तस्माद्वध्योऽसि मे मतः ॥

kāraṇaṃ yadi syādvai na kartā syāstvamapyuta | vināśe kāraṇaṃ tvaṃ ca tasmādvadhyo'si me mataḥ

If there is a cause, then you too might not be the doer; but you are a cause in this destruction, and so, in my judgment, you deserve to die.

Verse 45 (13.1.45)

असत्यपि कृते कार्ये नेह पन्नग लिप्यते । तस्मान्नात्रैव हेतुः स्याद्वध्यः किं बहु भाषसे ॥

asatyapi kṛte kārye neha pannaga lipyate | tasmānnātraiva hetuḥ syādvadhyaḥ kiṃ bahu bhāṣase

Even where the deed is not done, serpent, one is not defiled in this world; so the cause cannot lie in this alone. You deserve to die; why say so much?

Verse 46 (13.1.46)

कार्याभावे क्रिया न स्यात्सत्यसत्यपि कारणे । तस्मात्समेऽस्मिन्हेतौ मे वाच्यो हेतुर्विशेषतः ॥

kāryābhāve kriyā na syātsatyasatyapi kāraṇe | tasmātsame'sminhetau me vācyo heturviśeṣataḥ

Without an effect there is no action, even when a cause is present; so, the cause being equally shared here, you must tell me what particular cause makes me the cause.

Verse 47 (13.1.47)

यद्यहं कारणत्वेन मतो लुब्धक तत्त्वतः । अन्यः प्रयोक्तास्यादत्र किन्नु जन्तुविनाशने ॥

yadyahaṃ kāraṇatvena mato lubdhaka tattvataḥ | anyaḥ prayoktāsyādatra kinnu jantuvināśane

If I am truly held to be the cause, hunter, then must there not have been another, the one who set me on, in this killing of a creature?

Verse 48 (13.1.48)

वध्यस्त्वं मम दुर्बुद्धे बालघाती नृशंसकृत् । भाषसे किं बहु पुनर्वध्यः सन्पन्नगाधम ॥

vadhyastvaṃ mama durbuddhe bālaghātī nṛśaṃsakṛt | bhāṣase kiṃ bahu punarvadhyaḥ sanpannagādhama

You are to be killed, wicked fool, slayer of a child, cruel doer! Why do you go on talking, vilest of serpents, when you are about to die?

Verse 49 (13.1.49)

यथा हवींषि जुह्वाना मखे वै लुब्धकर्त्विजः । न फलं प्राप्नुवन्त्यत्र फलयोगे तथा ह्यहम् ॥

yathā havīṃṣi juhvānā makhe vai lubdhakartvijaḥ | na phalaṃ prāpnuvantyatra phalayoge tathā hyaham

As priests who pour oblations at a sacrifice do not themselves gain its fruit when the fruit falls due, O hunter, so it is with me.

Verse 50 (13.1.50)

तथा ब्रुवति तस्मिंस्तु पन्नगे मृत्युचोदिते । आजगाम ततो मृत्युः पन्नगं चाब्रवीदिदम् ॥

tathā bruvati tasmiṃstu pannage mṛtyucodite | ājagāma tato mṛtyuḥ pannagaṃ cābravīdidam

While the serpent, urged on by Death, was speaking thus, Death himself came there and said this to the serpent.

Verse 51 (13.1.51)

प्रचोदितोऽहं कालेन पन्नग त्वामचूचुदम् । विनाशहेतुर्नास्य त्वमहं न प्राणिनः शिशोः ॥

pracodito'haṃ kālena pannaga tvāmacūcudam | vināśaheturnāsya tvamahaṃ na prāṇinaḥ śiśoḥ

I was impelled by Time, serpent, and I urged you on. Neither you nor I is the cause of this child's destruction.

Verse 52 (13.1.52)

यथा वायुर्जलधरान्विकर्षति ततस्ततः । तद्वज्जलदवत्सर्प कालस्याहं वशानुगः ॥

yathā vāyurjaladharānvikarṣati tatastataḥ | tadvajjaladavatsarpa kālasyāhaṃ vaśānugaḥ

As the wind drags the clouds this way and that, so, serpent, I, like a cloud, am subject to the power of Time.

Verse 53 (13.1.53)

सात्विका राजसाश्चैव तामसा ये च केचन । भावाः कालात्मकाः सर्वे प्रवर्तन्तेह जन्तुषु ॥

sātvikā rājasāścaiva tāmasā ye ca kecana | bhāvāḥ kālātmakāḥ sarve pravartanteha jantuṣu

Whatever states there are, sattvic, rajasic or tamasic, all are of the nature of Time and operate among living beings.

Verse 54 (13.1.54)

जङ्गमाः स्थावराश्चैव दिवि वा यदि वा भुवि । सर्वे कालात्मकाः सर्प कालात्मकमिदं जगत् ॥

jaṅgamāḥ sthāvarāścaiva divi vā yadi vā bhuvi | sarve kālātmakāḥ sarpa kālātmakamidaṃ jagat

Moving or unmoving, in heaven or on earth, all are of the nature of Time, serpent; this whole world is of the nature of Time.

Verse 55 (13.1.55)

प्रवृत्तयश्च लोके या तथैव च निवृत्तयः । तासां विकृतयो याश्च सर्वं कालात्मकं स्मृतम् ॥

pravṛttayaśca loke yā tathaiva ca nivṛttayaḥ | tāsāṃ vikṛtayo yāśca sarvaṃ kālātmakaṃ smṛtam

Whatever activities there are in the world, and likewise whatever withdrawals from activity, and whatever their changes, all is declared to be of the nature of Time.

Verse 56 (13.1.56)

आदित्यश्चन्द्रमा विष्णुरापो वायुः शतक्रतुः । अग्निः खं पृथिवी मित्रः पर्जन्यो वसवोऽदितिः ॥

ādityaścandramā viṣṇurāpo vāyuḥ śatakratuḥ | agniḥ khaṃ pṛthivī mitraḥ parjanyo vasavo'ditiḥ

The sun, the moon, Vishnu, the waters, the wind, Indra of the hundred sacrifices, fire, space, the earth, Mitra, Parjanya, the Vasus, Aditi;

Verse 57 (13.1.57)

सरितः सागराश्चैव भावाभावौ च पन्नग । सर्वे कालेन सृज्यन्ते ह्रियन्ते च पुनःपुनः ॥

saritaḥ sāgarāścaiva bhāvābhāvau ca pannaga | sarve kālena sṛjyante hriyante ca punaḥpunaḥ

rivers and oceans, and being and non-being, serpent: all these are created by Time and are drawn back again and again.

Verse 58 (13.1.58)

एवं ज्ञात्वा कथं मां सदोषं सर्प मन्यसे । अथ चैवं गते दोषे मयि त्वमपि दोषवान् ॥

evaṃ jñātvā kathaṃ māṃ sadoṣaṃ sarpa manyase | atha caivaṃ gate doṣe mayi tvamapi doṣavān

Knowing this, serpent, how can you hold me guilty? And if fault is to be found at all, then in that case you too are at fault.

Verse 59 (13.1.59)

निर्दोषं दोषवन्तं वा न त्वां मृत्यो ब्रवीम्यहम् । त्वयाऽहं चोदित इति ब्रवीम्येतावदेव तु ॥

nirdoṣaṃ doṣavantaṃ vā na tvāṃ mṛtyo bravīmyaham | tvayā'haṃ codita iti bravīmyetāvadeva tu

I do not say that you, Death, are blameless or blameworthy. I say only this: that I was driven on by you.

Verse 60 (13.1.60)

यदि काले तु दोषोऽस्ति यदि तत्रापि नेष्यते । दोषो नैव परीक्ष्यो मे न ह्यत्राधिकृता वयम् ॥

yadi kāle tu doṣo'sti yadi tatrāpi neṣyate | doṣo naiva parīkṣyo me na hyatrādhikṛtā vayam

Whether the fault lies in Time, or is not admitted even there, it is not for me to examine it; we have no authority in this matter.

Verse 61 (13.1.61)

निर्मोक्षस्त्वस्य दोषस्य मया कार्यो यथा तथा । मृत्योरपि न दोषः स्यादिति मेऽत्र प्रयोजनम् ॥

nirmokṣastvasya doṣasya mayā kāryo yathā tathā | mṛtyorapi na doṣaḥ syāditi me'tra prayojanam

But I must somehow bring about my release from this charge; my aim here is that even Death may bear no fault.

Verse 62 (13.1.62)

सर्पोऽथार्जुनकं प्राह श्रुतं ते मृत्युभाषितम् । नानागसं मां पाशेन सन्तापयितुमर्हसि ॥

sarpo'thārjunakaṃ prāha śrutaṃ te mṛtyubhāṣitam | nānāgasaṃ māṃ pāśena santāpayitumarhasi

Then the serpent said to Arjunaka: "You have heard what Death has said. You should not torment me with the noose, for I am without fault."

Verse 63 (13.1.63)

मृत्योः श्रुतं मे वचनं तव चैव भुजङ्गम । नैव तावददोषत्वं भवति त्वयि पन्नग ॥

mṛtyoḥ śrutaṃ me vacanaṃ tava caiva bhujaṅgama | naiva tāvadadoṣatvaṃ bhavati tvayi pannaga

I have heard the words of Death and yours, serpent; but even so, serpent, you are not yet free of fault.

Verse 64 (13.1.64)

मृत्युस्त्वं चैव हेतुर्हि बालस्यास्य विनाशने । उभयं कारणं मन्ये न कारणमकारणम् ॥

mṛtyustvaṃ caiva heturhi bālasyāsya vināśane | ubhayaṃ kāraṇaṃ manye na kāraṇamakāraṇam

You and Death are both causes in the destruction of this child; I hold both to be causes, and a cause is not a non-cause.

Verse 65 (13.1.65)

धिङ्मृत्युं च दुरात्मानं क्रूरं दुःखकरं सताम् । त्वां चैवाहं वधिष्यामि परपापस्य कारणम् ॥

dhiṅmṛtyuṃ ca durātmānaṃ krūraṃ duḥkhakaraṃ satām | tvāṃ caivāhaṃ vadhiṣyāmi parapāpasya kāraṇam

Shame on Death, the evil-souled, the cruel causer of sorrow to the good! And you too I shall kill, for you are the cause of an evil done to another.

Note on the text: Corrected धिङ्भृत्युं → धिङ्मृत्युं (misprint in Wikisource; भ for म; CE 'dhiṅ mṛtyuṃ').

Verse 66 (13.1.66)

विवशौ कालवशगावावां निर्दिष्टकारिणौ । नावां दोषेण गन्तव्यौ यदि सम्यक्प्रपश्यसि ॥

vivaśau kālavaśagāvāvāṃ nirdiṣṭakāriṇau | nāvāṃ doṣeṇa gantavyau yadi samyakprapaśyasi

We two are helpless, subject to Time, doing only what is ordained; if you see rightly, neither of us should be held at fault.

Verse 67 (13.1.67)

युवामुभौ कालवशौ यदि मे मृत्युपन्नगौ । हर्षक्रोधौ यथा स्यातामेतदिच्छामि वेदितुम् ॥

yuvāmubhau kālavaśau yadi me mṛtyupannagau | harṣakrodhau yathā syātāmetadicchāmi veditum

If you two, Death and serpent, are both subject to Time, I wish to learn how joy and anger can then arise.

Verse 68 (13.1.68)

या काचिदेव चेष्टा स्यान्सर्वा कालप्रचोदिता । पूर्वमेवैतदुक्तं हि मया लुब्धक तत्वतः ॥

yā kācideva ceṣṭā syānsarvā kālapracoditā | pūrvamevaitaduktaṃ hi mayā lubdhaka tatvataḥ

Whatever action there is, all of it is impelled by Time. I have already told you this, hunter, in truth.

Verse 69 (13.1.69)

तस्मादुभौ कालवशावावां निर्दिष्टकारिणौ । नावां दोषेण गन्तव्यौ त्वया लुब्धक कर्हिचित् ॥

tasmādubhau kālavaśāvāvāṃ nirdiṣṭakāriṇau | nāvāṃ doṣeṇa gantavyau tvayā lubdhaka karhicit

So we two are subject to Time and merely do what is ordained; you must never hold either of us at fault, hunter.

Note on the text: Corrected दोपेण → दोषेण (misprint in Wikisource; प for ष; same phrase at 13-1-66b and CE 13.1.61).

Verse 70 (13.1.70)

अथोपगम्य कालस्तु तस्मिन्धर्मार्थसंशये । अब्रवीत्पन्नगं मृत्युं लुब्धं चार्जुनकं तथा ॥

athopagamya kālastu tasmindharmārthasaṃśaye | abravītpannagaṃ mṛtyuṃ lubdhaṃ cārjunakaṃ tathā

Then Time came up in that doubt over dharma and its fruit, and spoke to the serpent, to Death, and to the hunter Arjunaka.

Verse 71 (13.1.71)

न ह्यहं नाप्ययं मृत्युर्नायं लुब्धक पन्नगः । किल्बिषी जन्तुमरणे न वयं हि प्रयोजकाः ॥

na hyahaṃ nāpyayaṃ mṛtyurnāyaṃ lubdhaka pannagaḥ | kilbiṣī jantumaraṇe na vayaṃ hi prayojakāḥ

Neither I, nor Death, nor this serpent, hunter, is guilty in the killing of a creature; we are not the instigators.

Note on the text: Speech of Time, unheaded on the page (introduced by the narration of the previous verse); the page's heading 'भीष्म उवाच' (13-1-70x) is kept for verses 70 and 78. The critical edition heads it 'kāla uvāca' (13,001.063).

Verse 72 (13.1.72)

अकरोद्यदयं कर्म तन्नोऽर्जुनक चोदकम् । विनाशहेतुर्नान्योऽस्य वध्यतेऽयं स्वकर्मणा ॥

akarodyadayaṃ karma tanno'rjunaka codakam | vināśaheturnānyo'sya vadhyate'yaṃ svakarmaṇā

What this child himself did is what moved us, Arjunaka. There is no other cause of his destruction; he is being slain by his own deed.

Verse 73 (13.1.73)

यदनेन कृतं कर्म तेनायं निधनं गतः । विनाशहेतुः कर्मास्य सर्वे कर्मवशा वयम् ॥

yadanena kṛtaṃ karma tenāyaṃ nidhanaṃ gataḥ | vināśahetuḥ karmāsya sarve karmavaśā vayam

By the deed he did he has come to his death; his deed is the cause of his destruction. All of us are subject to deeds.

Verse 74 (13.1.74)

कर्मदायादवाँल्लोकः कर्मसम्बन्धलक्षणः । कर्माणि चोदयन्तीह यथान्योन्यं तथावयम् ॥

karmadāyādavām̐llokaḥ karmasambandhalakṣaṇaḥ | karmāṇi codayantīha yathānyonyaṃ tathāvayam

The world has its deeds as its inheritance and is marked by its bond with deeds. Here deeds impel one another, and in the same way we do.

Verse 75 (13.1.75)

यथा मृत्पिण्डतः कर्ता कुरुते यद्यदिच्छति । एवमात्मकृतं कर्म मानवः प्रतिपद्यते ॥

yathā mṛtpiṇḍataḥ kartā kurute yadyadicchati | evamātmakṛtaṃ karma mānavaḥ pratipadyate

As a potter makes from a lump of clay whatever he wishes, so a man receives the fruit of the deeds he himself has done.

Verse 76 (13.1.76)

यथा च्छायातपौ नित्यं सुसम्बद्धौ निरन्तरम् । तथा कर्म च कर्ता च सम्बद्धावात्मकर्मभिः ॥

yathā cchāyātapau nityaṃ susambaddhau nirantaram | tathā karma ca kartā ca sambaddhāvātmakarmabhiḥ

As shade and sunlight are always closely joined with no gap between them, so deed and doer are bound together through their own deeds.

Verse 77 (13.1.77)

एवं नाहं न वै मृत्युर्न सर्पो न तथा भवान् । न चेयं ब्राह्मणी वृद्धा शिशुरेवात्र कारणम् ॥

evaṃ nāhaṃ na vai mṛtyurna sarpo na tathā bhavān | na ceyaṃ brāhmaṇī vṛddhā śiśurevātra kāraṇam

So neither I, nor Death, nor the serpent, nor you is the cause here; nor is this aged Brahmin woman. The child alone is the cause.

Note on the text: Corrected भव न् → भवान् (misprint in Wikisource; broken conjunct with a stray space; CE 'bhavān').

Verse 78 (13.1.78)

तस्मिंस्तथा ब्रुवाणे तु ब्राह्मणी गौतमी नृप । स्वकर्मप्रत्ययाँल्लोकान्मत्वाऽर्जुनकमब्रवीत् ॥

tasmiṃstathā bruvāṇe tu brāhmaṇī gautamī nṛpa | svakarmapratyayām̐llokānmatvā'rjunakamabravīt

While Time was speaking thus, the Brahmin lady Gautami, O king, understanding that the worlds rest on one's own deeds, said to Arjunaka:

Verse 79 (13.1.79)

नैव कालो न भुजगो न मृत्युरिह कारणम् । स्वकर्मभिरयं बालः कालेन निधनं गतः ॥

naiva kālo na bhujago na mṛtyuriha kāraṇam | svakarmabhirayaṃ bālaḥ kālena nidhanaṃ gataḥ

Neither Time, nor the serpent, nor Death is the cause here; the boy has met his end through his own deeds, by the working of Time.

Note on the text: Speech of Gautami, unheaded on the page (introduced by verse 78); the page's heading 'भीष्म उवाच' is kept for the narrative verses. Corrected निधं → निधनं (misprint in Wikisource; dropped syllable; CE 'nidhanaṃ').

Verse 80 (13.1.80)

मया च तत्कृतं कर्म येनायं मे मृतः सुतः । यातु कालस्तथा मृत्युर्मुञ्चार्जुनक पन्नगम् ॥

mayā ca tatkṛtaṃ karma yenāyaṃ me mṛtaḥ sutaḥ | yātu kālastathā mṛtyurmuñcārjunaka pannagam

I too must have done the deed by which my son has died. Let Time go, and Death too; Arjunaka, set the serpent free.

Note on the text: Speech of Gautami, unheaded on the page (continues verse 79).

Verse 81 (13.1.81)

ततो यथागतं जग्मुर्मृत्युः कालोऽथ पन्नगः । अभूद्विशोकोऽर्जुनको विशोका चैव गौतमी ॥

tato yathāgataṃ jagmurmṛtyuḥ kālo'tha pannagaḥ | abhūdviśoko'rjunako viśokā caiva gautamī

Then Death, Time and the serpent went back the way they had come; Arjunaka was freed from sorrow, and Gautami too was freed from grief.

Verse 82 (13.1.82)

एतच्छ्रुत्वा शमं गच्छ मा भूः शोकपरो नृप । स्वकर्मप्रत्ययाँल्लोकांस्त्रीन्विद्धि समितिंजय ॥

etacchrutvā śamaṃ gaccha mā bhūḥ śokaparo nṛpa | svakarmapratyayām̐llokāṃstrīnviddhi samitiṃjaya

Hearing this, find peace; do not give yourself over to grief, O king. Know, O victor in battle, that the three worlds rest on one's own deeds.

Verse 83 (13.1.83)

नैव त्वया कृतं कर्म नापि दुर्योधनेन वै । कालेनैतत्कृतं विद्धि निहता येन पार्थिवाः ॥

naiva tvayā kṛtaṃ karma nāpi duryodhanena vai | kālenaitatkṛtaṃ viddhi nihatā yena pārthivāḥ

This was not done by you, nor by Duryodhana; know that it was done by Time, by which the kings were slain.

Verse 84 (13.1.84)

इत्येतद्वचनं श्रुत्वा बभूव विगतज्वरः । युधिष्ठिरो महातेजाः पप्रच्छेदं च धर्मवित् ॥

ityetadvacanaṃ śrutvā babhūva vigatajvaraḥ | yudhiṣṭhiro mahātejāḥ papracchedaṃ ca dharmavit

Hearing these words, the mighty Yudhishthira, who knew dharma, was freed from his fever of grief, and put this further question.

Note on the text: Corrected युधिष्ठरो → युधिष्ठिरो (misprint in Wikisource; dropped vowel sign; CE 'yudhiṣṭhiro'). The page then prints its colophon (13-1-84 ff.) followed by a block of commentary glosses ('13-1-2 धर्मो बहुविधाकार इति ट. पाठ' …), which is not added.