Matanga and the She-Donkey

Verse 1 (13.3.1)

प्रज्ञाश्रुताभ्यां वृत्तेन शीलेन च यथा भवान् । गुणैश्च विविधैः सर्वैर्वयसा च समन्वितः ॥

prajñāśrutābhyāṃ vṛttena śīlena ca yathā bhavān | guṇaiśca vividhaiḥ sarvairvayasā ca samanvitaḥ

You are endowed with wisdom and learning, with conduct and character, with many kinds of virtue, and with years as well.

Verse 2 (13.3.2)

भवान्विशिष्टो बुद्ध्या च प्रज्ञया तपसा तथा । सर्वेषामेव जातानां सतामेतन्न संशयः ॥

bhavānviśiṣṭo buddhyā ca prajñayā tapasā tathā | sarveṣāmeva jātānāṃ satāmetanna saṃśayaḥ

You excel in intellect, in insight, and in austerity, beyond all the good men who have ever been born; of this there is no doubt.

Note on the text: Removed stray backticks and quote marks round line 2 (printed as a quoted interpolation). Not in the critical edition's constituted text (found in the vulgate recension): the CE has the two lines only as star passages 13.28.1d*0245_01 (bhavān viśiṣṭo buddhyā ca prajñayā tapasā tathā) and 13.28.1d*0246_01 (sarveṣāṃ caiva jātānāṃ satām etan na saṃśayaḥ), printed after 13.28.1c.

Verse 3 (13.3.3)

तस्माद्भवन्तं पृच्छामि धर्मं धर्मभृतांवर । नान्यस्त्वदन्यो लोकेषु प्रष्टव्योस्ति नराधिप ॥

tasmādbhavantaṃ pṛcchāmi dharmaṃ dharmabhṛtāṃvara | nānyastvadanyo lokeṣu praṣṭavyosti narādhipa

Therefore I ask you about dharma, O best of those who uphold dharma. There is no one but you in all the worlds whom one should ask, O lord of men.

Note on the text: Line 1 = CE 13.28.1e; line 2 is the CE star passage 13.28.1f*0247_01 (nānyas tvad anyo lokeṣu praṣṭavyo 'sti janādhipa). Wikisource divides the CE's three-line verse 13.28.1 (lines a, c, e) into couplets: verse 1 of this page holds lines a and c.

Verse 4 (13.3.4)

क्षत्रियो यदि वा वैश्यः शूद्रो वा राजसत्तम । ब्राह्मण्यं प्राप्नुयाद्येन तन्मे व्याख्यातुमर्हसि ॥

kṣatriyo yadi vā vaiśyaḥ śūdro vā rājasattama | brāhmaṇyaṃ prāpnuyādyena tanme vyākhyātumarhasi

By what means could a Kshatriya, a Vaishya, or a Shudra attain brahminhood, O best of kings? Please explain this to me.

Verse 5 (13.3.5)

ब्राह्मण्यं यदि दुष्प्रापं त्रिभिर्वर्णैर्नराधिप । तपसा वा सुमहता कर्मणा वा श्रुतेन वा । ब्राह्मण्यमथ चेदिच्छेत्कथं शक्यं पितामह ॥

brāhmaṇyaṃ yadi duṣprāpaṃ tribhirvarṇairnarādhipa | tapasā vā sumahatā karmaṇā vā śrutena vā | brāhmaṇyamatha cedicchetkathaṃ śakyaṃ pitāmaha

Brahminhood is hard for the three classes to gain, O lord of men. If a man nevertheless wishes to gain brahminhood, whether through great austerity, through works, or through sacred learning, how can it be done, grandsire?

Note on the text: Removed stray backtick and quote mark round line 1. Line 1 is not in the critical edition at this place (it echoes CE 13.28.4a, spoken by Bhishma); lines 2-3 = CE 13.28.3 (line 3 differs: CE 'brāhmaṇyam atha ced icchet tan me brūhi pitāmaha').

Verse 6 (13.3.6)

ब्राह्मण्यमतिदुष्प्राप्यं वर्णैः क्षत्रादिभिस्त्रिभिः । परं हि सर्वभूतानां स्थानमेतद्युधिष्ठिर ॥

brāhmaṇyamatiduṣprāpyaṃ varṇaiḥ kṣatrādibhistribhiḥ | paraṃ hi sarvabhūtānāṃ sthānametadyudhiṣṭhira

Brahminhood is exceedingly hard to reach for the three classes, the Kshatriyas and the rest. For it is the highest station of all beings, Yudhishthira.

Verse 7 (13.3.7)

बह्वीस्तु संसरन्योनीर्जायमानः पुनःपुनः । पर्याये तात कस्मिंश्चिद्ब्राह्मणो नाम जायते ॥

bahvīstu saṃsaranyonīrjāyamānaḥ punaḥpunaḥ | paryāye tāta kasmiṃścidbrāhmaṇo nāma jāyate

Passing through many wombs, being born again and again, a being is born as a brahmin only in some cycle, dear child.

Note on the text: Corrected बह्विस्तु → बह्वीस्तु (misprint in Wikisource; the accusative plural योनीः needs the long ई; CE bahvīs) and पुनःपनः → पुनःपुनः (misprint in Wikisource; a broken repeat).

Verse 8 (13.3.8)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । मतङ्गस्य च संवादं गर्दभ्याश्च युधिष्ठिर ॥

atrāpyudāharantīmamitihāsaṃ purātanam | mataṅgasya ca saṃvādaṃ gardabhyāśca yudhiṣṭhira

On this subject they recite an ancient tale: the dialogue between Matanga and a she-donkey, Yudhishthira.

Verse 9 (13.3.9)

द्विजातेः कस्यचित्तात तुल्यवर्णः सुतस्त्वभूत् । मतङ्गो नाम नाम्नाऽऽसीत्सर्वैः समुदितो गुणैः ॥

dvijāteḥ kasyacittāta tulyavarṇaḥ sutastvabhūt | mataṅgo nāma nāmnā''sītsarvaiḥ samudito guṇaiḥ

There was a son of a certain twice-born man, dear child, of the same class as his father. His name was Matanga, and he was endowed with every virtue.

Verse 10 (13.3.10)

स यज्ञकारः कौन्तेय पित्रोत्सृष्टः परंतप । प्रायाद्गर्दभयुक्तेन रथेनाप्याशुगामिना ॥

sa yajñakāraḥ kaunteya pitrotsṛṣṭaḥ paraṃtapa | prāyādgardabhayuktena rathenāpyāśugāminā

Charged by his father with the work of the sacrifice, O son of Kunti, scourge of your foes, he set out in a swift chariot drawn by donkeys.

Verse 11 (13.3.11)

स बालं गर्दभं राजन्वहन्तं मातुरन्तिके । निरविध्यत्प्रतोदेन नासिकायां पुनःपुनः ॥

sa bālaṃ gardabhaṃ rājanvahantaṃ māturantike | niravidhyatpratodena nāsikāyāṃ punaḥpunaḥ

O king, he kept striking with his goad, again and again, on the nose, a young donkey that was pulling the chariot in its mother's presence.

Verse 12 (13.3.12)

तं दृष्ट्वा नसि निर्भिन्नं गर्दभी पुत्रगृद्धिनी । उवाच मा शुचः पुत्र चण्डालस्त्वाभिविध्यति ॥

taṃ dṛṣṭvā nasi nirbhinnaṃ gardabhī putragṛddhinī | uvāca mā śucaḥ putra caṇḍālastvābhividhyati

Seeing him with his nose torn, the she-donkey, doting on her son, said: "Do not grieve, my son; it is a Chandala who is goading you."

Note on the text: Corrected दृश्य → दृष्ट्वा (misprint in Wikisource; the gerund 'having seen' is required; CE has dṛṣṭvā in the corresponding line 13.28.10a). The verse is the page's variant of CE 13.28.10.

Verse 13 (13.3.13)

ब्राह्मणो दारुणो नास्ति मैत्रो ब्राह्मण उच्यते । आचार्यः सर्वभूतानां शास्ता किं प्रहरिष्यति ॥

brāhmaṇo dāruṇo nāsti maitro brāhmaṇa ucyate | ācāryaḥ sarvabhūtānāṃ śāstā kiṃ prahariṣyati

There is no cruelty in a brahmin; a brahmin is called a friend. He is the teacher and instructor of all beings; why would he strike?

Note on the text: Speaker supplied: the she-donkey's own speech continuing from the previous verse, with no printed heading (the page's heading is still Bhishma's; the page prints गर्दभ्युवाच only at verse 17). Verses 13-14 = CE 13.28.11-12 (no change of heading in the CE either).

Verse 14 (13.3.14)

अयं तु पापप्रकृतिर्बाले न कुरुते दयाम् । स्वयोनिं मानयत्येष भावो भावं नियच्छति ॥

ayaṃ tu pāpaprakṛtirbāle na kurute dayām | svayoniṃ mānayatyeṣa bhāvo bhāvaṃ niyacchati

But this one is evil by nature and shows no pity to a little one. He honours his own birth; for it is inborn nature that steers the mind.

Verse 15 (13.3.15)

एतच्छ्रुत्वा मतङ्गस्तु दारुणं रासभीवचः । अवतीर्य रथात्तूर्णं रासभीं प्रत्यभाषत ॥

etacchrutvā mataṅgastu dāruṇaṃ rāsabhīvacaḥ | avatīrya rathāttūrṇaṃ rāsabhīṃ pratyabhāṣata

Hearing these harsh words of the she-donkey, Matanga quickly got down from the chariot and said to her:

Note on the text: Narration: the speaker is the narrator, Bhishma (the page's heading has not changed; the she-donkey's speech ends with the previous verse).

Verse 16 (13.3.16)

ब्रूहि रासभि कल्याणि माता मे येन दूषिता । केन मां वेत्सि चण्डालं ब्राह्मण्यं केन मेऽनशत् । तत्त्वेनैतन्महाप्राज्ञे ब्रूहि सर्वमशेषतः ॥

brūhi rāsabhi kalyāṇi mātā me yena dūṣitā | kena māṃ vetsi caṇḍālaṃ brāhmaṇyaṃ kena me'naśat | tattvenaitanmahāprājñe brūhi sarvamaśeṣataḥ

Tell me, gentle she-donkey, how my mother has been defiled. By what do you know me to be a Chandala, and by what has my brahminhood been lost? Tell me all this truly and in full, O wise one.

Note on the text: Speaker supplied: Matanga's own speech, with no printed heading (the page's heading is still Bhishma's). Three-line verse: line 1 = CE 13.28.14a; line 2 is a vulgate variant of CE 13.28.14c / 15a (CE: katham māṃ vetsi caṇḍālaṃ kṣipraṃ rāsabhi śaṃsa me / kena jāto 'smi caṇḍālo brāhmaṇyaṃ yena me 'naśat); line 3 = CE 13.28.15c.

Verse 17 (13.3.17)

ब्राह्मण्यां वृषलेन त्वं मत्तायां नापितेन ह । जातस्त्वमसि चण्डालो ब्राह्मण्यं तेन तेऽनशत् ॥

brāhmaṇyāṃ vṛṣalena tvaṃ mattāyāṃ nāpitena ha | jātastvamasi caṇḍālo brāhmaṇyaṃ tena te'naśat

You were born of a brahmin woman who was drunk, by a barber, a Shudra. So you are a Chandala, and that is why your brahminhood was lost.

Verse 18 (13.3.18)

एवमुक्तो मतङ्गस्तु प्रतिप्रायाद्गृहं पुनः । तमागतमभिप्रेक्ष्य पिता वाक्यमथाब्रवीत् ॥

evamukto mataṅgastu pratiprāyādgṛhaṃ punaḥ | tamāgatamabhiprekṣya pitā vākyamathābravīt

Told this, Matanga went back to his home. Seeing him return, his father said:

Note on the text: Narration: the page's गर्दभ्युवाच heading (from verse 17) runs on here; speaker given to the narrator, Bhishma (the she-donkey's speech ends with verse 17).

Verse 19 (13.3.19)

यस्त्वं यज्ञार्थसंसिद्धौ नियुक्तो गुरुकर्मणि । कस्मात्प्रतिनिवृत्तोसि कच्चिन्न कुशलं तव ॥

yastvaṃ yajñārthasaṃsiddhau niyukto gurukarmaṇi | kasmātpratinivṛttosi kaccinna kuśalaṃ tava

I had charged you with seeing the sacrifice through, and with your duty to the teacher. Why have you turned back? I hope all is well with you.

Note on the text: Speaker supplied: Matanga's father's own words, with no printed heading (the page's last heading is still the she-donkey's; the CE has no heading here either).

Verse 20 (13.3.20)

अन्त्ययोनिरयोनिर्वा कथं स कुशली भवेत् । कुशलं तु कुतस्तस्य यस्येयं जननी पितः ॥

antyayonirayonirvā kathaṃ sa kuśalī bhavet | kuśalaṃ tu kutastasya yasyeyaṃ jananī pitaḥ

How can one of the lowest birth, or of base birth, be well? And where is well-being for one whose mother is such as she, father?

Verse 21 (13.3.21)

ब्राह्मण्यां वृषलाञ्जातं पितर्वेदयते हि माम् । अमानुषी गर्दभीयं तस्मात्तप्स्ये तपो महत् ॥

brāhmaṇyāṃ vṛṣalāñjātaṃ pitarvedayate hi mām | amānuṣī gardabhīyaṃ tasmāttapsye tapo mahat

This she-donkey, who is no human being, has told me, father, that I was born of a Shudra to a brahmin woman. Therefore I shall practise great austerity.

Verse 22 (13.3.22)

एवमुक्त्वा स पितरं प्रतस्थे कृतनिश्चयः । ततो गत्वा महारण्यमतपत्सुमहत्तपः ॥

evamuktvā sa pitaraṃ pratasthe kṛtaniścayaḥ | tato gatvā mahāraṇyamatapatsumahattapaḥ

Having said this to his father, he set out, firm in resolve; then, going to a great forest, he performed exceedingly great austerity.

Verse 23 (13.3.23)

ततः स तापयामास विबुधांस्तपसाऽन्वितः । मतङ्गः सुसुखं प्रेप्सुः स्थानं सुचरितादपि ॥

tataḥ sa tāpayāmāsa vibudhāṃstapasā'nvitaḥ | mataṅgaḥ susukhaṃ prepsuḥ sthānaṃ sucaritādapi

Then, endowed with austerity, Matanga made the gods burn with his penance, eager to win with ease, by virtue of his good conduct, the station he desired.

Verse 24 (13.3.24)

तं तथा तपसा युक्तमुवाच हरिवाहनः । मतङ्ग तप्स्यसे किं त्वं भोगानुत्सृज्य मानुषान् ॥

taṃ tathā tapasā yuktamuvāca harivāhanaḥ | mataṅga tapsyase kiṃ tvaṃ bhogānutsṛjya mānuṣān

As he stood thus, joined to austerity, Indra, whose chariot is drawn by bay horses, said to him: "Matanga, why do you practise austerity, giving up human pleasures?"

Note on the text: Line 1 is narration and line 2 is Indra's question; speaker kept as the narrator, Bhishma (the verse is introduced by उवाच हरिवाहनः inside the text).

Verse 25 (13.3.25)

वरं ददामि ते हन्त वृणीष्व त्वं यदिच्छसि । यच्चाप्यवाप्यं हृदि ते सर्वं तद्ब्रूहि मा चिरम् ॥

varaṃ dadāmi te hanta vṛṇīṣva tvaṃ yadicchasi | yaccāpyavāpyaṃ hṛdi te sarvaṃ tadbrūhi mā ciram

I shall give you a boon; choose whatever you wish. And whatever else may be gained that lies in your heart, tell it all, without delay.

Note on the text: Speaker supplied: Shakra's (Indra's) own speech, with no printed heading (the page's heading is still Matanga's from verse 20; the page prints मतङ्ग उवाच again at verse 26, and the CE likewise has no heading before 13.28.24).

Verse 26 (13.3.26)

ब्राह्मण्यं कामयानोऽहमिदमारब्धवांस्तपः । गच्छेयं तदवाप्येह वर एष वृतो मया ॥

brāhmaṇyaṃ kāmayāno'hamidamārabdhavāṃstapaḥ | gaccheyaṃ tadavāpyeha vara eṣa vṛto mayā

I desire brahminhood; it is for this that I began this austerity. May I gain it here and then depart. This is the boon I have chosen.

Verse 27 (13.3.27)

एतच्छ्रुत्वा तु वचनं तमुवाच पुरन्दरः । मतङ्ग दुर्लभमिदं विप्रत्वं प्रार्थ्यते त्वया ॥

etacchrutvā tu vacanaṃ tamuvāca purandaraḥ | mataṅga durlabhamidaṃ vipratvaṃ prārthyate tvayā

Hearing these words, Purandara said to him: "Matanga, this state of a brahmin that you are asking for is hard to gain."

Note on the text: Corrected पुरदरः → पुरन्दरः (misprint in Wikisource; dropped nasal; CE puraṃdaraḥ). Line 1 = CE 13.28.26a; line 2 is the CE star passage 13.28.26b*0249_01 (mataṅga durlabham idaṃ vipratvaṃ prārthyate tvayā). Line 1 is narration and line 2 Indra's speech; speaker kept as the narrator (the page's heading is Bhishma's).

Verse 28 (13.3.28)

ब्राह्मण्यं प्रार्थयानस्त्वमप्राप्यमकृतात्मभिः । विनशिष्यसि दुर्बुद्धे तदुपारम मा चिरम् ॥

brāhmaṇyaṃ prārthayānastvamaprāpyamakṛtātmabhiḥ | vinaśiṣyasi durbuddhe tadupārama mā ciram

Seeking brahminhood, which cannot be won by those whose selves are unripe, you will perish, fool. So desist, without delay.

Note on the text: Speaker supplied: Shakra's (Indra's) speech continuing, with no printed heading (the page's heading is still Bhishma's; the CE also has no heading change). Line 1 = CE 13.28.26c; line 2 is the CE star passage 13.28.26d*0250_01 (vinaśiṣyasi durbuddhe tad upārama māciram).

Verse 29 (13.3.29)

श्रेष्ठं यत्सर्वभूतेषु तपो यदतिवर्तते । तदग्र्यं प्रार्थयानस्त्वमचिराद्विनशिष्यसि ॥

śreṣṭhaṃ yatsarvabhūteṣu tapo yadativartate | tadagryaṃ prārthayānastvamacirādvinaśiṣyasi

In seeking that which is highest among all beings and which surpasses even austerity, you will soon perish.

Verse 30 (13.3.30)

देवतासुरमर्त्येषु यत्पवित्रं परं स्मृतम् । चण्डालयोनौ जातेन न तत्प्राप्यं कथञ्चन ॥

devatāsuramartyeṣu yatpavitraṃ paraṃ smṛtam | caṇḍālayonau jātena na tatprāpyaṃ kathañcana

What is held to be supremely pure among gods, asuras, and mortals can never be won by one born in a Chandala womb.