| Philosophy and Religion / Mahabharata |
Mahabharata
Aranyaka Parva
The Pandava's reflections. Entrance in Kamyaka Forest. The words of Vidura. The exile of Vidura. The returning of Vidura. The arrival of Vyasa. The words of Vyasa. The anecdote of Surabhi. The words of Maitreya.
Having saluted the Supreme Deity (Narayana) and the highest of all male beings (Nara) and also the Goddess of Learning (Sarasvati), Let us cry "success!"
Janamejaya said:
O best of Brahmanas, having been deceitfully defeated at dice by the sons of Dhritarashtra with their counsellors and having been provoked by the wicked-minded ones (the Kuru princes), who thus brought about a fearful hostility by addressing them in cruel words, what did the Kurus, my grandsires do?
How did the sons of Pritha (the Pandavas), equal to Shakra (Indra) in effulgence, thus suddenly robbed of their affluence and overwhelmed with misery, pass their days in the forest?
Who are the men that followed them, (the Pandavas) that were plunged in great affliction. What was their conduct, what was their food and where did those illustrious ones live?
O great Rishi, O best of the Brahmanas, how did the twelve years of those heroes, those slayers of foes, pass away in the forest?
How did that foremost of all women, the royal princess (Draupadi), ever devoted to her husbands, greatly fortunate and truthful, undeserving of suffering misery, endure that painful exile in the forest? O great ascetic, tell me all this in detail.
O Brahmana, I desire to hear the history of those greatly effulgent heroes narrated by you. I am in great curiosity.
Vaishampayana said:
Having been thus defeated at dice and provoked by the wicked-minded sons of Dhritarashtra with their counsellors, the sons of Pritha (the Pandavas) set out from Hastinapur.
Coming out through the Vardhamana gate of the city, the Pandavas with Krishna and with their arms went away in a northerly direction.
Indrasena and others, taking with them their fourteen servants with all their wives, followed them on their swift cars.
Having learnt that they had gone away, the citizens were overwhelmed with great grief; and having all met together, they began without fear to censure among themselves Bhishma, Drona, Vidura and the son of Gautama (Kripa).
The citizens said:
When the sinful Duryodhana, helped by the son of Subala (Shakuni), Karna and Dushasana, aspires to this kingdom, our families, our homes, nay we ourselves are all gone.
When this sinful man with the help of other sinful men aspires to the kingdom, our families, usages, virtue and prosperity are all doomed. How can there be happiness (where these are destroyed)?
Duryodhana is malicious towards his superiors; he has abandoned all good conduct; he is covetous, vain, mean and by nature cruel.
Where Duryodhana is the king, there the whole earth is doomed. Let us proceed there where the virtuous Pandavas are going.
They are self-controlled, high-souled, victorious over foes, endued with modesty and renown and devoted to virtue.
Vaishampayana said:
Having said this, they all went together after the Pandavas. With joined hands, they thus spoke to the sons of Kunti and Madri.
The citizens said:
Be blessed. Where will you go leaving us (behind) who are in great grief? We shall go where you will go.
We have been greatly distressed in learning that you have been defeated with sinful means by the cruel enemies. You should not forsake us. Who are your devoted and loving friends and who are ever engaged in doing your good and seeking your welfare. We all do not desire to meet destruction by living in the kingdom of a bad king.
O foremost of men, listen to the merits and demerits, as we indicate, that respectively arise from associating with what is good and what is bad.
As cloth, water, sesame-seeds and ground are perfumed by their association with flowers, so qualities are derived from association.
Association with the fools produces delusion, as daily association with the honest and good produces virtue.
Therefore those who are virtuously inclined should associate with men who are wise, old, honest and pure in conduct and who are ascetics.
Those whose triple possessions, namely knowledge, birth and acts, are pure, should be waited upon. To associate with them is superior to the study of the Shastras. Without performing any special virtuous act, we shall be able to reap religious merits by associating with the righteous. We shall (assuredly) get sin by serving the sinful (Duryodhana and others).
The very sight and the touch of the sinful and conversation and association with them, cause diminution of virtue. Men (who act thus) never attain purity of soul.
Association with the mean and the low makes one's understanding mean and low; association with the indifferent makes it indifferent and association with the good makes it good.
All those attributes, which are spoken of in the world as the source of religious merit, worldly prosperity and sensual pleasure, which are highly regarded by men, extolled in the Vedas and approved by the good, exist in you separately and jointly. Desiring our own welfare, we wish to live among men who possess such attributes.
Yudhishthira said:
Blessed are we, since moved by affection and compassion, our subjects, headed by the Brahmanas, credit us with merits we do not possess.
I with my brothers, would ask all of you to do one thing. For the sake of the love you bear for us, you should not act otherwise.
Our grandfather Bhishma, the king (Dhritarashtra), Vidura, our mother (Kunti) and our other friends are all in Hastinapur.
They are overwhelmed with sorrow and afflictions; if you want to please me, uniting all together, (go and) cherish them with care.
Grieved at my departure, you have come far away. Go back. Let your heart be affectionately directed towards the relatives whom we leave behind as our pledges to you.
This is the one act on which my heart is set. If you do it, you will give me the greatest satisfaction and pay your best regards.
Vaishampayana said :
Having been thus exhorted by Dharmaraja (Yudhishthira), the subjects raised up all together a fearful wail, exclaiming "Alas, O king!"
Afflicted and overwhelmed with grief, they unwillingly retraced their steps after asking leave of the Pandavas and remembering the virtues of Pritha's sons.
At the departure of the citizens, the Pandavas ascended their cars and came to a great banian tree, named Primana, on the banks of the Ganges.
Coming to the banian tree at the close of the day, the heroic Pandavas became purified by touching the water. They then passed the night there.
Afflicted with grief, they passed that night, living on water only. Some Brahmanas, both those that maintained fire and those that did not, followed the Pandavas there for the love they bore for them. Surrounded by those Brahma-knowing men, the king (Yudhishthira) shone resplendent.
That terrible evening hours became in a moment delightful on account of those Brahmana's lighting their fire, chanting the Vedas and holding mutual conversations.
Those foremost of Brahmanas with their swan-like sweet voices spent the night in comforting that best of Kurus, the king (Yudhishthira).
Vaishampayana said:
When that night passed away and morning appeared, those Brahmanas, who supported themselves by alms, stood before those doers of exalted deeds (the Pandavas) who were on the point of entering the forest.
Thereupon the son of Kunti, king Yudhishthira, thus spoke to them, "We are robbed to our kingdom, prosperity and everything. Living on fruits, roots and meat we go to the forest in sorrow. The forest is full of dangers and it abounds in reptiles and beasts of prey.
It appears to me that you will have to suffer much privations and misery there. The sufferings of the Brahmanas may overwhelm even the celestials, what to speak of me! O Brahmanas, go back wherever you like.
The Brahmanas said:
O king, we are ready to go where you are going. You should not abandon us who are devoted to you and who follow the path of the true religion.
The celestials have compassion on their devotees, specially on the Brahmanas whose conduct is pure.
Yudhishthira said:
O Brahmanas, I have always great devotion towards the Brahmanas. But this destitution has overwhelmed me. My these brothers who are to procure fruits and roots and the deer are stupified with grief for the afflictions that have overtaken them and for the distress of Draupadi and for the loss of our kingdom. Alas, as they are distressed, I cannot employ them in painful tasks!
The Brahmanas said:
O king, do not allow any anxiety for our maintenance to find a place in your heart. Procuring our food ourselves, we shall follow you.
And we shall do you good by meditation and prayers and we shall entertain you with pleasant conversation and we shall ourselves be cheered in return.
Yudhishthira said:
There is no doubt that it must be as you say. I am ever pleased with the company of Brahmanas. But my fallen condition makes me regard myself as an object of reproach.
How shall I see you all, my well-wishers, who do not deserve to suffer any trouble, subsist on food procured by yourselves? O fie on the sons ofDhritarashtra!
Vaishampayana said:
Having said this, that king (Yudhishthira) sat down weeping on the ground. Then a learned Brahmana, named Shaunaka, who was learned in the philosophy of the soul and in the Sankhya and Yoga, thus spoke to the king.
Shaunaka said:
Thousand causes of grief and hundred causes of fear overwhelm the ignorant day after day, but not the learned.
Intelligent men .like you never allow themselves to be deluded by acts which are opposed to true knowledge, which is fought with every kind of evil and which is destructive of salvation.
O king, the understanding with the eight attributes, which is said to be capable of providing against all evils which results from the study of the Shrutis, is in you.
Men like you are never stupified by poverty or by meeting with difficult ways or by afflictions that overtake his friends or by bodily or mental miseries.
Hear, I shall recite to you the slokas which were chanted by the high-souled Janaka of old on the subject of controlling the soul.
This world is afflicted with both bodily and mental sufferings. Listen to the means of allaying them as I indicate them both briefly and in detail.
Disease, contact with painful things, toil and want of objects desired, these are the four causes of the sufferings of the body.
Disease may be allayed by the application of medicine, but mental ailments, are cured by Yoga meditation.
Therefore, intelligent physicians first seek to allay the mental sufferings of their patients by agreeable conversations and by the offer of desirable objects.
As a hot iron ball makes the water of a jar hot, so mental grief brings in bodily pains.
As water quenches fire, so knowledge allays mental ailments. When mind enjoys peace, body also enjoys peace.
It appears attachment is the root of all mental agonies; it is attachment that makes every creature miserable and brings on every kind of woe.
Attachment is the root of all misery and of all fear. Attachment produces joy and grief of every kind. From attachment spring all worldly desires and it is from attachment that springs the love of worldly goods. Both of these are evils, but the first is worse than the second.
As fire in the hollow of a tree consumes the tree itself to its roots, so attachment, however little it may be, destroys both Dharma and Artha.
He, who has merely withdrawn from possessions, cannot be regarded as to have renounced the world. He, however, who remains in contact with the world, but sees its faults, may be said to have truly renounced the world. Such a man becomes freed from all evil passions and his soul is dependent on nothing.
Therefore none should place his attachment on either friends or on wealth which he has earned. The attachment towards one's own body is destroyed by knowledge.
Like the lotus leaf which is never drenched by water, souls of those men who are capable of knowing the everlasting and of men who are devoted to the pursuit of the eternal, learned in the Shastras and purified by knowledge, can never be touched by attachment.
The man that is influenced by attachment is tortured by desire and from the desire that springs up in his heart, his thirst for worldly possessions increases. This thirst is sinful and is regarded as the source of all anxieties. It is this terrible thirst, fraught with sin, that leads to unrighteous acts.
Those men, who can renounce this thirst, which can never be renounced by the wicked, which decays not with the decay of the body and which is a fatal disease, can be freed from misery.
This thirst has neither beginning nor end. Like the fire of incorporeal origin, it destroys creatures by living within their hearts.
As a faggot of wood is consumed by the fire that is fed by that faggot, so a person of impure soul meets with destruction from the covetousness born in his own heart.
Creatures endued with life have always a dread of death; so men having wealth are in constant dread of the king, the water, the fire, the thief and his relatives.
If a piece of meat be in the air, it may be devoured by the birds, if it is on the grounds, it may be devoured by beasts of prey and if in the water, by the fishes, so a man having wealth is exposed to dangers wherever he might be.
To many men, the wealth they possess is their bane. The man, who sees happiness in wealth and becomes attached to it, knows not what true happiness is.
Therefore, the accession of wealth is what increases covetousness and folly. It is the root of niggardliness, boastfulness, pride, fear and anxiety. These are the miseries that wise men see in wealth. Men have to suffer infinite miseries in the acquisition and retention of wealth. Its expenditure also is painful. Sometimes men are even killed for the sake of wealth. To abandon wealth is painful; even those men who are cherished become enemies for the sake of wealth.
As the possession of wealth is fraught with such misery, one should not (at all) mind its loss. Ignorant men alone are discontented, but the wise men are always contented.
The thirst for wealth can never be assuaged. Contentment is the highest happiness, therefore the wiise men consider contentment to be the highest object to attain.
The learned men, knowing youth, beauty, life, treasure, prosperity and association with beloved ones to be (all) unstable, never covet them.
Therefore one should refrain from the acquisition of wealth and thus avoid the sufferings of misery. The man of wealth can never be without dangers. For this reason virtuous men praise those who have no desire for wealth.
As regards those that acquire wealth for the virtuous purposes, it is better for them not to do it at all. It is better not to touch mud than to wash it off after being besmeared with it.
O Yudhishthira, you should not covet anything. It you want to acquire virtue, free yourself from all desires for the possession of wealth.
Yudhishthira said:
O Brahmana, this my desire for wealth is not for the purpose of enjoying it when obtained. I do not desire it through avarice. I desire it only for the support of the Brahmanas.
O Brahmana, for what purpose would one like to lead a domestic life, if he cannot cherish and support those that follow him?
All creatures are seen to divide their food among those that depend on them. So should person leading a domestic life give a share of his food to Brahmacharis who have given up cooking.
The houses of good men can never be in want of grass, space, water and sweet words, the fourth. Bed to the tired, seat to one who is fatigued by standing, water to on who is thirsty and food to one who is hungry should be always given.
Pleasant looks, cheerful heart and sweet words are due to a guest. Rising up, the host should advance towards the guest; he should offer him a seat and duly worship him. This is the eternal Dharma. They who do not perform Agnihotra, they who do not wait upon bulls and cherish their kinsmen, guest, friends, sons, wives and servants, for such negligence are consumed with sin. None should cook his food for himself, none should kill any animal for nothing. Non should eat that food which is not duly dedicated.
By scattering morning and evening food on the earth for dogs, Chandalas and birds, a person should perform the Vishvadeva (sacrifice).
He who eats Vighasa eats ambrosia. That, which remains after dedication in a sacrifice, is (also) regarded as ambrosia.
The pleasant looks (one casts on his guests), the attention he devotes to him, the sweet words with which he addresses him, the respect with which he follows him and the food and drink with which he treats him, are the five Dakshinas in that sacrifice.
He, who gives food freely to a fatigued way-farer, whom he has never seen before, obtains great virtuous merit.
He, who leading domestic life, follows such practices, obtains, it is said, great religious merit. O Brahmana, what is your opinion?
Shaunaka said:
Alas, alas this worlds is full of contradictions! That which makes the good and the honest ashamed gratifies the wicked.
Move by ignorance and passions and becoming slaves to their senses, ignorant men perform many acts to gratify their stomachs an sexual organs.
Men are led astray by their seducing senses, as a charioteer who has lost his senses (is led astray) by wicked horses.
When any of the six senses finds its particular object, the desire springs up in the heart to enjoy that particular object.
Thus when one's mind proceeds to enjoy the objects of any particular sense, a wish is entertained; that wish in its turn gives birth to a resolve.
As an insect falls into a flame from love of light, man falls into the fire of temptation, as it were pierced by (the arrows of the objects of enjoyments) which are discharged by the desire which is the seed of resolve.
Blinded by sensual pleasure which he freely seeks and steeped in dark ignorance and folly which he mistakes for happiness, he thenceforth knows not himself. Like a wheel that is incessantly whirling, every creature, from ignorance, acts and desire, roves in various states in the world, wandering from one birth to another, ranging from Brahma to a blade of grass, an taking birth again and again now in water, now in earth and now in the sky.
This is the career of those that are without knowledge. Listen to that of the wise, the men who are intent on virtue and who are desirous of Moksha (emancipation).
This is the word of the Vedas, act, but act with renunciation. Therefore you should act renouncing Abhimana.
Performances of sacrifices, study, gifts, penance, truth, forgiveness, subduing the senses and renunciation of desire, these are the eight Dharmas declared by the Smriti.
Of these the first four pave the way to the regions of Pitris. Therefore it is the duty of all to act by renouncing Abhimana.
The last four are always observed by the pious who aspire to attain to the region of the celestials. The men of pure soul should observe these eight (paths).
Those, who wish to subdue the world for the purposes of salvation, should always act by fully renouncing all motives and by subduing their senses, rigidly observing vows, devotedly serving their preceptors, austerely regulating their food, diligently studying the Vedas, renouncing action as mean and restraining their heart. By renouncing desire and aversions, the celestials have obtained prosperity.
It is for the virtue of their wealth of Yoga, that the Rudras, the Sadhyas, the Adityas, the Vasus and the Ashvins support all these creatures (of the world).
O son of Kunti, O descendant of Bharata, therefore you too like them, entirely renouncing actions with motive, try to obtain success in Yoga and austerities.
You have already obtained success as far as your debts to the Pitris, both male and female are concerned and you have obtained that success also which is derived from action. Try now to obtain success in from action. Try now to obtain success in penances in order to support the Brahmanas.
Those that are crowned with ascetic success can by virtue of that success do whatever they like. Therefore practising asceticism, realise all your wishes.
Vaishampayana said:
Having been thus addressed by Shaunaka, the son of Kunti, Yudhishthira, coming to his priest, thus spoke to him in the midst of his brothers.
Yudhishthira said:
The Brahmanas, learned in the Vedas, are following me who am departing. Afflicted with many calamities, I am unable to support them.
I cannot forsake them, but I have no power to provide them with their sustenance. O exalted one, tell me what should be now done by me.
Vaishampayana said:
After reflecting for a moment to seek out the (proper) course by the help of his Yoga prowess, that foremost of all virtuous men, Dhaumya, thus spoke to Yudhishthira.
Dhaumya said:
In the days of yore, all living beings that had been created were greatly afflicted with hunger. Thereupon Savita (sun) took compassion on them, as a father (does to his children). Going to the Northern declension, the sun drew up water by his rays and then coming back to the Southern declension and having centered his heat in himself, he stayed over the earth.
While the sun so stayed, the lord of the vegetable world (moon), converting the effects of the sun's heat (vapours) created the clouds.
Thus it is the sun himself who, being drenched by the lunar influence, is transformed from the sprouting of seeds into holy vegetables furnished with the six tastes. It is this which constitutes the food of all creatures on earth.
Thus the food which supports the lives of creatures is the sun and therefore he is the father of all creatures. Therefore take shelter in him.
All illustrious kings of noble birth and great deeds are known to have delivered their people by practising high asceticism.
Dhaumya, Kartavirya, Vainya and Nahusha all protected their subjects from dangers by virtue of ascetic meditation and vows.
Therefore, O descendant of Bharata, O virtuous one, as you are purified by acts, you too, like them, support virtuously the Brahmanas by entering upon a life of austerities.
Janamejaya said:
How does, for the sake of the Brahmanas, that foremost of the Kurus, king Yudhishthira, worshipped the sun of wonderful appearance?
Vaishampayana said:
O king, (first) purify yourself and (then) withdrawing your mind from all (the worldly) objects, (at that appointed hour) hear it with all attention. O king of kings, appoint a time. I shall (then) tell you everything in detail.
O high souled one, listen to the one hundred and eight names (of the sun), as they were told by Dhaumya to the greatly illustrious son of Pritha (Yudhishthira).
Dhaumya said:
Surya, Atyama, Bhaga, Tvashta, Pusha, Arka, Savita, Ravi, Gabhastiman, Aja, Kala, Mrityu, Dhata, Prabhakara, Prithivi, Apa, Teja, Kha, Vayu, Parayana, Soma, Brihaspati, Shukra, Budha, Angaraka, Indra, Vivashvana, Diptangshu, Suchi, Souri, Sanaichara, Brahma, Vishnu, Rudra, Skanda, Vaishravana, Yama, Vaidyutagni, Jatharagni, Aindhana, Tejaspati, Dharmadhvaja, Vedakarta, Vedanga, Vedavahana, Krita, Treta, Dvapara, Kali, Kala, Kastha, Muhurta, Kashyapa, Yama, Kshana, Samvatsarakara, Ashvatha, Kalachakra, Vibhavasu, Purusha, Sashvata, Yogin, Vyakta, Avyakta, Sanatana, Kaladhyaksha, Prajadhakshya, VishBakarman, Tamanooda, Varuna, Sagara, Ansa, Jimuta, Jivana, Ariha, Bhutashraya, Bhutapati, Srashta, Samvartaka, Vanhi, Sarvadi, Alolupa, Ananta, Kapila, Bhanu, Kamaprada, Sarvatamukha, Jaya, Vishala, Varada, Manas, Supama, Bhutadi, Sighraga, Pranadhama, Dhanvantari, Dhumaketu, Adideva, Aditisuta, Dvadasatma, Aravindaksha, Pitri, Matri, Pitamaha, Svargadara, Prajadvara, Mokshadara, Prasanatma, Vishvatma, Vishvatamukha, Characharatman, Sukshatma and the merciful Maitra.
These are the one hundred and eight names of immeasurably effulgent Surya as told by the self-created (Brahma).
O Bhaskara (sun), who blazes like gold or fire, who is worshipped by the celestials, the Pitris, the Yakshas and who is adored by Asuras, Nishacharas and Siddhas, I bow to you for the acquisition of prosperity.
He who recites with fixed attention this hymn at sunrise, obtains wife, offspring, riches and the memory of his former existence. Men always get patience and memory (by reciting it).
Let a man, concentrating his mind, recite this hymn of the foremost of gods (the sun). He will be proof against grief, forest-fire and ocean; and he will obtain every object of desire as he will wish for.
Having, heard these words uttered by Dhaumya suitable to the occasion, Dharmaraja (Yudhishthira), moved by the desire of supporting the Brahmanas of controlled and pure souls and of austere vows, began to observe excellent asceticism. Worshipping the sun with flowers and other articles and turning his face towards the lord of day (the sun), he bathed in the water. That virtuous minded man became rapt in Yoga, living on air and becoming a victor over his passions.
Purifying himself with the touch of the Ganges water and restraining his speech, he practised Pranayama (one of the processes of Yoga) for some time and he then recite this hymn of praise.
Yudhishthira said:
O sun, you are the eye of the universe. You are the soul of all corporeal existence. You are the creative organ of all things. You are the acts of all religious men.
You are the refuge of all Sankhyas (the followers of Sankhya philosophy) and you are the support of all Yogins (the followers of Yoga philosophy). You are the door with bolts unfastened, you are the refuge of men aspiring to salvation.
You support the world, you make it manifest; you purify it and support it from compassion.
The Brahmanas, learned in the Vedas, adore you by coming to you in proper time and by reciting the hymns from the respective branches (of the Vedas what each of them follows). You are the adored of the Rishis.
The Siddhas, the Charanas, the Gandharvas, the Yakshas, the Guhyakas and the Nagas, being desirous of obtaining boons, follow your moving celestials car.
Thirty three gods, with Upendra (Vishnu) and Mahendra (Indra) and the Vaimanikas (an order of celestials) have all attained success by worshipping you.
By offering you garlands of the celestials Mandaras (celestials flowers), the best of the Vidyadharas have obtained all their desires. The Guhyakas and the seven orders of the Pitris, both divine and human, have attained superiority by adoring you. The Vasus, the Marutas, the Rudras the Saddhyas, the Marichipas, the Valkhilyas and the Siddhas have (all) attained prominence by bowing to you.
There is nothing that I know in the whole of the seven worlds including that of Brahma which is beyond you. There are other beings both powerful and great, but none of them possesses lustre and prowess as you do. All light is in you. You are the lord of all light. In you are the elements, you are knowledge and you are all the ascetic properties. The discuss, by which the wielder of the Saranga (the bow of Vishnu) humble the pride of the Asuras and which is furnished with a beautiful have, was made by Vishvakarma with your effulgence.
You draw by your rays moisture from all corporeal existence and from plants and liquid substances in summer. You pour it down (on the earth as rain) in the rainy season.
Your rays are warm and they scorch (things). Becoming clouds they roar and flash lightning; they pour down showers when the season comes.
Neither fire, nor shelter, nor woolen blankets give greater comfort to one in cold than what is got from your rays.
You illuminate by your rays the whole earth with her thirteen islands. You alone are (ever) engaged in doing good to the three worlds.
If you do not rise, the universe becomes blind. The learned men cannot employ themselves in the attainment of Dharma, Artha and Kama.
It is through your grace that the Brahmanas, Kshatriyas and Vaisyas are able to perform Adhana, Pashabandha, Ishti, Mantra, Yajona and Tapakrya (names of various duties, sacrifices and vows.)
Those that know all about the Time say that you are the beginning and the end of the Brahma day which consists of full one thousand Yugas.
You are the lord of the Manus, of the sons of Manus, of the universe, of mankind, of the Manvantaras and of all lords.
When the time for final dissolution comes, the Samvartaka fire, born of your anger, only exists and reduces the three worlds to ashes.
Clouds of various colors, born of your rays, accompanied by Airavata (Indra's elephant) and the thunder, produce the appointed deluges.
Dividing yourself into twelve parts and becoming as many suns, you then drink up the ocean with your rays.
You are called Indra, you are Vishnu, you are Rudra, (you are) Prajapati, you are fire, you are the subtle mind, you are the lord and the eternal Brahma.
You are Hansa, you are Savitri, you are Bhanu, Anshumali, Vrishakapi, Vivasvana, Mihira, Pusha, Mitra and Dharma. You are thousand-rayed sun, you are Tapana, the lord of rays. You are Martanda, Arka, Ravi, Surya, Sharanga, the maker of the day. Dibakara, Saptasapti, Dhamakeshin, Virochana, Ashugami, Tamoghna and Haritashva.
He who reverentially worships you on the sixth or the seventh lunar day with humility of mind obtains the grace of Lakshmi (goddess of wealth.)
Those that adore and worship you with undivided attention are delivered from all dangers, agonies and afflictions.
Those that believe you in everything becoming freed from all disease and all sins, grow happy in all their life.
O lord of all food, you should grant me abundance of food to entertain all my guests with reverence.
I bow to all your followers that have taken your feet, (namely) Mathara, Aruna, Danda and others including Asani, Kshubha and others. I also bow to the celestials mothers of all creatures, namely Kshubha and Maitri and to the others of the class. Let them deliver me who am suppliant (at their feet).
Vaishampayana said:
Thereupon the sun became gratified and that maker of day, self-luminous and blazing like fire, appeared before the Pandava (Yudhishthira).
The Sun said:
You shall get all that you desire to have. I shall provide you with food for all the twelve years (of your exile).
O king, accept this copper vessel that I present you. O man of excellent vows, so long the Panchala excellent vows, so long the Panchala Princess (Draupadi) will hold this vessel without partaking of it contents-fruits, roots, meat and vegetables, cooked in your kitchen-the four kinds of food, shall from this day be (there) inexhaustible. You shall regain your kingdom on the fourteenth year from this.
Vaishampayana said:
Having said this, the deity (Sun) then and there vanished away.
He, who with the desire of obtaining a boon, recites this hymn concentrating his mind with ascetic abstraction, obtains it from the sun, however difficult of acquisition it may be.
A man or a woman that recites or hears this hymn day after day, if he or she is desirous of a son, obtains one; if desirous of wealth, obtains it; and if desirous of learning, obtains it. The man or woman who always reads it in the two twlights (early morning and evening).
Is delivered from danger and is freed from the bonds. This hymn was given of old to the high-souled Shakra.
From Shakra it was obtained by Narada and from Narada by Dhaumya. Receiving it from Dhaumya, Yudhishthira obtained all that he desired.
It is by the virtue of the hymn one may win victory in a war and acquire immense wealth. Making one freed from all sins, it leads a man to the region of the sun.
The virtuous son of Kunti (Yudhishthira), having obtained the boon, rose from the water. He then took hold of Dhaumya's feet and then embraced his brothers.
O lord, the Pandava (Yudhishthira), going to the kitchen with Draupadi and being duly worshipped by her, began to cook food.
The food, however little that was cooked, becoming four kinds-increased and become inexhaustible. Who them he (Yudhishthira) fed the Brahman.
After the Brahmanas had been fed and his younger brothers also, Yudhishthira himself ate the food that remained and which was called Vighasa.
After Yudhishthira had partaken his food, the daughter of Prishata (Draupadi) took what remained. After Draupadi had taken her meal, the food became exhausted. The lord (Yudhishthira) as resplendent as the sun thus obtaining the boon from the sun, entertained the Brahmanas agreeable to their wishes. Obedient to his priest, he performed sacrifices with due Mantras and according to the ordinances and Shastras on auspicious lunar days, constellations and conjunctions.
Thereupon the Pandavas, blessed by the auspicious rites and, accompanied by Dhaumya and surrounded by the Brahmanas, set out for the forest of Kamyaka.
Vaishampayana said:
After the departure, of the Pandavas to the forest, the son of Ambika (Dhritarashtra) whose knowledge was his eye, became exceedingly sorrowful. The King, seated at his case, thus spoke to the virtuous minded and highly intelligent Vidura.
Dhritarashtra said:
Your intelligence is as great as that of Bhargava (Shukra), you know all the subtleties of holy Dharma. You look on all the Kurus with and equal eye. Tell me what is good for me and for them (the Kurus).
O Vidura, things having taken this course, what should be done by us? I low can we secure the adoration of the citizens? How can we avoid the danger of total annihilation? Tell us what we should do, for you are conversant with all excellent expedients.
Vidura said:
O king, Trivarga (Dharma, Artha and Kama) has its foundation on virtue and the sages says that a kingdom also stands on virtue as its basis. O king, therefore cherish with virtue and to your best power on your own sons and those of Pandu.
Virtue was destroyed by the wicked souls (the Kuru princes) with Subala's son (Shakuni) at their head when your sons invited the virtuous Yudhishthira to play and defeated him at dice.
I see this expiation of this dead of utter iniquity. O chief of the Kurus, your son (Duryodhana) may win by it a praise among good men.
Let the Pandavas have what is to may given to them by you. The king's morality is that a king should remain content with his own and never covet the possessions of others.
Your good name would not thus suffer; family dissension's would not thus ensue; you will have then no unrighteous act. This is your first duty, (namely) to grace the Pandavas and to disgrace Shakuni.
O king, if you wish to restore to you sons the good fortune they have lost this speedily act as
I say, O king, if you do not act thus, the Kurus will be soon destroyed.
For neither Bhimasena nor Arjuna, if angry, will leave any of the enemies unslain. What is there in the world which is unattainable to those who have amongst their warriors Savyasachi Arjuna well-skilled in war, who possesses the Gandiva, the most powerful of all weapons in the world and who have the mighty Bhimasena warrior.
I told you formerly as soon as the son was born, "Abandon this inauspicious child of yours. The good of your race is in it (abandoning)." But you did not accept my advice, if you did as I advised to do, you would not have repented.
If your son consent to reign just and in peace with the sons of Pandu, you will thus pass your days in happiness and you will not have to repent.
Putting aside Duryodhana invite the son of Pandu (Yudhishthira) in the sovereignty. Let Ajatashatru (Yudhishthira) who is free from passion, rule the earth virtuously.
O king, all the monarchs of the world then like Vaisyas will pay homage to us. O king, let Duryodhana, Shakuni and Suta's son (Karna) gladly wait upon the sons of Pandu.
Let Dushasana ask pardon of Bhimasena and of the daughter of Draupada (Draupadi) in open court. After pacifying Yudhishthira, place him on the throne with all respects.
O king, asked by you, who else can I advise? If you do this, you will do what is proper.
Dhritarashtra said:
O Vidura, the words you have spoken in this assembly with reference to the Pandavas and myself are for their and not my good. My mind does not approve this.
How have you settled all this in your mind. When you have spoken all this on behalf of the Pandavas. I perceive you are not at all friendly to me. How can I leave my son for the sake of sons of Pandu?
There is no doubt they (the Pandavas) too are my sons, but Duryodhana has spring from my (own) body. Speaking partially how will you advise me to replace my own body for the sake of others?
Vidura, though I hold you in great esteem, (yet I must say) all that you have said is crooked. Stay (here) or go (away) as you please. However an unchaste wife is assured, she forsakes her husband.
Vaishampayana said :
O king, having said this, Dhritarashtra suddenly rose and went into the inner apartments. Saying "this race is doomed", Vidura (also) went away where the sons of Pandu were.
Being desirous of living in the forest, the foremost men of the Bharata race, the sons of Pandu with their followers to the banks of the Ganges to the Kurukshetra.
Performing their ablutions in the Sarasvati, the Drisadvati and the Yamuna and went from one forest to another travelling in the westerly direction.
Then (at last) they saw before them the forest of Kamyaka on the banks of Sarasvati and on a level and wild plain which was ever charming to the ascetics.
O descendant of Bharata, entertained and comforted by the Munis, there did they live in that forest abounding in birds and animals.
Vidura, ever longing to see the Pandavas went (alone) in a single car to the forest of Kamyaka abounding in every good thing.
Thereupon going to the Kamyaka forest on a car drawn by swift horses, he saw Dharmaraja (Yudhishthira) at a retired part (of the forest) sitting with Draupadi and surrounded by his brothers and the Brahmanas.
Thereupon seeing Vidura coming in speed, the virtuous king spoke thus to his brother Bhimsena. "With what message Khattva (Vidura) comes to us?"
Does he come here, having been despatched by the son of Subala (Shakuni) to invite us again to a game at dice? Does the mean-minded Shakuni desire to win our weapons by playing again at dice?
O Bhimasena, if challenged by one who says "Come," I am unable to stay, if our possessions of the Gandiva (bow) be doubtful, then the acquisition of our kingdom again will be (equally) doubtful."
Then the Pandavas all rose up and welcomed Vidura with all respects. Received by them, that descendant of Ajamira (Vidura) sat in their midst and made to the sons of Pandu the usual enquiries.
After Vidura had taken some rest, those foremost of men (the Pandavas) asked him the reason of his coming and he related to them in detail everything with regard to the conduct of the son of Ambika, Dhritarashtra.
Vidura said:
O Ajatashatru, Dhritarashtra summoned me, his dependent and honouring me duly, he said, "Things have thus fared. Tell me what is good for me as well as for them (the Pandavas)."
I told him what was good for the Kurus and for Dhritarashtra. But he did not relish what I said. I did not consider any other course to the beneficial.
O Pandavas, what I advised was highly beneficial, but the son of Ambika, (Dhritarashtra), did not care to accept it. As medicine is not acceptable to a man who is ill, so my advice failed to please the king.
O Ajatashatru, as an unchaste wife of a man of noble birth can never be brought back to the path of virtue, so is the case with Dhritarashtra, As a young damsel does not certainly like a husband of sixty years, so that foremost of Bharata race did not like my words.
O king, the destruction of the Kurus is certain; Dhritarashtra will never meet with good fortune. As water dropped on a lotus leaf does not remain there, so my counsels failed to have any effect on him.
Thereupon angry Dhritarashtra told me saying, "O descendant of Bharata, go away wherever you like. I shall never more seek your aid in ruling the earth or in ruling the city."
O ruler of men, having been (thus) abandoned by the king Dhritarashtra, I have come to you for giving you good counsel. What I said in the Sabha I shall now repeat to you. Hear and bear them in mind.
That wise man, who patientiy bearing all the wrongs done to him by his enemies, bides his time and multiplies his resources by degrees as a man makes a small fire a large one, rules alone this entire earth.
O king, he who enjoys his wealth with his adherents finds them sharers of his adversity. This is the best means of securing adherents. It is said he that has adherents wins the sovereignity of the whole world.
O son of Pandu, share your wealth with your adherents; behave truthfully towards them and talk with them agreeably. Share also your food with them and never boast in their presence. This conduct increases the prosperity of kings.
Yudhishthira said:
Having the aid of such intelligence (as yours), undisturbed by passion as you advise in respect of time and place, I will carefully and entirely follow (your advice).
Vaishampayana said:
O king, O descendant of Bharata, after Vidura had gone to the hermitage of the Pandavas, the greatly wise Dhritarashtra repented for his actions.
Remembering the great intelligence of Vidura in war and in peace and thinking of the future prosperity of the Pandavas, he (Dhritarashtra), having been pained at the recollection of Vidura and having come to the door of the Assembly-Hall, fell down senseless in the presence of the kings.
Regaining consciousness, the king rose from the ground and spoke thus to Sanjaya who was standing by.
Dhritarashtra said:
My brother and my friend (Vidura) is like the God of Justice himself. Remembering him, my heart burns in grief.
Go bring to me soon my brother, learned in the precepts of morality. Saying this, the king wept bitterly.
Burning in repentance and being overwhelmed with sorrow at the recollection of Vidura, the king, from the brotherly love again spoke to Sanjaya thus -
Dhritarashtra said:
O Sanjaya, go and ascertain whether my brother, Vidura, expelled by my wretched self through anger, still lives or not.
That greatly wise and immeasurably intelligent brother of mine has never done me the slightest wrong. It is that greatly wise man who has suffered wrong at my hands. O Sanjaya, seek him and bring him here or else I shall not live.
Vaishampayana said:
Having heard these words of the king, Sanjaya respectfully approved them and saying "Be it so", he set out for the Kamyaka (forest). He soon arrived at the forest where were the Pandavas, He saw Yudhishthira, clad in deer skin, guarded by his brothers and seated with Vidura and thousands of Brahmanas, like Purandara (Indra) in the midst of the celestials.
Coming to Yudhishthira, Sanjaya duly worshipped him. He was received with due respect by Bhima, Arjuna and the twins (Nakula and Sahadeva).
He was asked by the king about the welfare of all. When he was comfortably seated, he told the reason of his coming in these words.
Sanjaya said:
O Vidura, the son of Ambika, king Dhritarashtra, has remembered you. Returning soon, revive that king.
O descendant of Kuru, O excellent one, with the permission of these best of men, the Pandavas, you should at the command of that lion among kings (Dhritarashtra) return to him.
Vaishampayana said :
Having been thus addressed, the intelligent Vidura, ever attached to his relatives, returned to Hastinapur with the permission of Yudhishthira. The greatly powerful and energetic Dhritarashtra thus spoke to him, "O virtuous man, O sinless one, by good luck alone I have got you. By good luck alone, you have remembered me.
O best of the Bharata race, I was sleepless through the day and through the night. I was suing myself as one that has been lost on earth.
He then took Vidura on his lap and smelt his head. He said, "O sinless one, forgive me for the words that I spoke to you.
Vidura said:
O king, I have forgiven you. You are my Guru (superior), worthy of my highest respect, I have speedily come here, being eagerly desirous of seeing you. O best of men, all virtuous men are partial to those that are distressed. O king, this is scarcely the result of deliberations.
O descendant of Bharata, your sons are as dear to me as those of Pandu. But as they are now in distress, my mind yarns for them.
Vaishampayana said:
Addressing each other thus in apologetic words, the two illustrious brothers, Vidura and Dhritarashtra, became greatly happy.
Vaishampayana said:
Having heard that Vidura had returned and he has been consoled by the king, the wicked-minded son of Dhritarashtra (Duryodhana) began to burn in grief.
His intelligence, (fully) clouded by ignorance, he summoned the son of Subala (Shakuni), Karna and Dushashana and thus spoke to them.
Duryodhana said:
The intelligent minister of Dhritarashtra (Vidura) has returned. The learned Vidura is the friend of the sons of Pandu and he is ever engaged in doing good to them.
So long Vidura does not succeed to induce him (Dhritarashtra) to bring back the Pandavas, let us think what may benefit us.
If ever I see the sons of Pritha (the Pandavas) returned to the city, I shall again be emaciated by abandoning food and drink.
I shall either take poison or hang myself; (I shall) either enter a pyre or kill myself with my own weapon. I shall not be able to see (endure) their (the Pandavas') prosperity.
Shakuni said:
O king, O ruler of the world, what folly has taken possession of you? They have gone (to the forest) after making a pledge. Therefore what you fear can never take place.
O best of the Bharata race, all the Pandavas follow the path of truth. They will never accept your father's words.
If however they accept them (the words of your father) and again come to the city, violating their vow, this will be our conduct.
Assuming an aspect of neutrality and in apparent obedience to the will of the king (Dhritarashtra), we, keeping our counsels to ourselves, will closely watch the Pandavas.
Dushashana said:
O greatly intelligent uncle, it is exactly as you say. The words of wisdom you utter always recommend themselves to me.
Karna said:
O Duryodhana, all of us seek to accomplish your wish. O king, I observe unanimity of opinion amongst us all.
These self-controlled men (the Pandavas) will never return without living (in the exile) the promised period. If however they come from delusion, defeat them again at dice.
Vaishampayana said:
Having been thus addressed by Karna, king Duryodhana with cheerless heart turned his face (from them).
Marking all this, Karna expanding his beautiful eyes and vehemently moving his arms and limbs, spoke, thus in great anger to Dushashana, to the son of Subala (Shakuni) and to him (Duryodhana) "O ruler of land, know what is my opinion.
We all wait with joined hands like the servants of the king (Duryodhana). We must do what is agreeable to him. But we are not always able to seek his welfare with promptness and activity.
Let us now, attired in our armours and armed with our weapons, mount on our chariot and go in a body to kill the Pandavas now living in the forest.
When they (the Pandavas) will be rooted out and when will go to the unknown journey, both ourselves and the sons of Dhritarashtra will be in (eternal) peace.
As long as they are in distress, as long as they are in sorrow and as long as they are destitute of allies and friends, so long we will be able to destroy them. This is my opinion."
Having heard his these words, they repeatedly applauded him and they all replied to the Suta's son (Karna) saying "Excellent", "Excellent".
Having said this, each of them being full of hopes of success separately mounted their chariots. They then started in a body with the resolve of killing the Pandavas.
Knowing by his spiritual eyes that they had gone away (to kill the Pandavas), that lord, the pure-souled Krishna Dvaipayana (Vyasa), came.
The illustrious lord, ever worshipped by all the world, commanded them to stop. He then soon appeared before the king whose knowledge was his eye sitting at his ease.
Vyasa said:
O greatly wise Dhritarashtra, hear my words. I shall tell you what will be the great good of all the Kurus.
O mighty-armed hero, it has not pleased me that the Pandavas have gone to the forest, having been dishonestly defeated by Duryodhana and others.
O descendant of Bharata, on the expiration of the thirteenth year, recollecting all their woes, they may shower virulent poisons on the Kurus.
Why does your wicked-minded and sinful son angrily want to kill the Pandavas for the sake of the kingdom?
Let the fool be checked; let your son remain quiet. In attempting to kill them (the Pandavas) now living in the forest, he will loose his own life.
You are as pious as the wise Vidura, Bhishma, myself, Kripa or Drona.
O greatly intelligent man, dissension with relatives is improper. It is sinful and reprehensible. O king, you should desist from it.
O descendant of Bharata, he (Duryodhana) looks towards the Pandavas with such jealousy that unless you interfere, great harm will be the consequence.
Or let this wicked son of yours go to the forest alone and unaccompanied. O king, lord of men, if the Pandavas, from association with him, feel an attachment for your son, then good fortune will be yours.
O great king, it has been heard that a man's nature derived from his birth does not leave him till death. What do Bhishma, Drona and Vidura think? What do you think? What id proper should be done at once, else your purpose will ever remain unrealised.
Dhritarashtra said:
O illustrious one, I did not like this business of gambling. O Rishi, I think I was made to give my consent having been drawn by Fate.
Neither Bhishma, nor Drona, nor Vidura, nor Gandhari, liked this game at dice. There is no doubt it was begot by Moha (delusion).
O illustrious one, O (Rishi), who delights in observing vows, knowing everything, but yet for the sake of paternal love. I was unable to abandon the senseless Duryodhana.
Vyasa said:
O king, O son of Vichitravirya, what you say is right. We too know it for certain that the son is the greatest of all things. I here is nothing greater than the son.
Instructed by the Surabhi (celestials cow), Indra came to know that the son surpasses in worth other valuable possessions.
O king, I shall relate to you in this connection that excellent and best of stories, the conversation between Indra and Surabhi.
O king, O child, in the days of yore Surabhi, the mother of cows, was once weeping in the celestials regions. Indra took compassion on her.
Indra said:
O blessed one; why do you weep? Is everything well with the celestials? Has any misfortune, however so little, befallen on the world of men or of the Nagas.
Surabhi said:
O lord of heaven, I do not see any evil that has befallen you. I am aggrieved on account of my son. O Vasava, therefore I weep.
O chief of the gods, O lord of the celestials, see the (your) cruel husband-man belabouring my weak son with the wooden stick and oppressing him with the stick, for which my son is afflicted with agony and he is falling on the ground and is at the point of death. I am filled with compassion and my mind is agitated. One of those (in the plough) is the stronger (of the pair) and bears his burden of greater weight (with ease), but the other (my son) is lean and weak and but a mass of veins and arteries. O Vasava, he bears his burden with difficulty. Therefore, I am weeping. Being whipped again and again harassed exceedingly.
O Vasava, look, he is unable to bear the burden. Therefore, afflicted with grief for his sake, I weep in agony; and tears of sorrow roll down my eyes.
Indra said:
O handsome one, thousands of your sons are oppressed (all over the world), why do you then grieve for one who is under inflictions?
Surabhi said:
Though I have thousands of offspring, yet my affection flows equally towards them all. But, O Shakra, I feel greater compassion for one who is weak and honest.
Vyasa said:
Having heard the words of Surabhi, Indra was much surprised. O descendant of Kuru, he became convinced that a son is dearer than one's own life.
Thereupon the illustrious chastiser of Paka (Indra) suddenly poured a very great shower of rains. Thus he caused obstruction to the husband man's work.
O king, as Surabhi said, your affection flows equally towards all your sons. Let it be greater towards those that are weak.
O son, as my son Pandu is to me, so are you and also greatly wise Vidura. It is out of affection I tell you all this.
O descendant of Bharata, You possess one hundred and one children. Pandu has only five. They are in misery and they are greatly afflicted.
"How might they save their lives how might they thrive?" Such thoughts about the distressed sons of Pritha make me aggrieved.
O king, if you wish to keep all the Kurus alive, let your son Duryodhana make peace with the Pandavas.
Dhritarashtra said:
O greatly intelligent Rishi, it is exactly as you say. I know it well, as do all these kings.
O Rishi, what you consider beneficial for the Kurus was pointed out to me by Vidura, Bhishma and Drona.
If I deserve your grace and if you have kindness for the Kurus, then teach my wicked son Duryodhana (to be good).
Vyasa said:
O king, after having seen the Pandava brothers, there comes the illustrious. Rishi Maitreya with the desire of seeing us.
O king, this great Rishi will admonish your son Duryodhana for the sake of the welfare of this race.
O descendant of Kuru, what he will advise should be done without any hesitation, for if what he will recommend is not done, the Rishi will curse your son in anger.
Vaishampayana said:
Having said this, Vyasa went away and Maitreya came there. The king with his sons received with all respect.
That way-worn chief of the Rishis, by offering him Arghya and performing other rites. The son of Ambika, king Dhritarashtra, then asked him these questions.
Dhritarashtra said:
O illustrious one, has your journey from the Kurujangal been a pleasant one? Are the heroes, the five Pandava brothers, living happily (there)?
Do those foremost (heroes) of the Kuru race intend to pass all the time (they have pledged?) Will the brotherly affection of the Kurus remain unimpaired?
Maitreya said:
Setting out on a pilgrimage, I arrived at the Kurujangala. I suddenly met there Dharmaraja (Yudhishthira) in the forest of Kamyaka.
Attiring himself in deer skin and wearing matted locks, he is living in the forest in asceticism. O lord, many Rishis have assembled there to see him.
O great king, it was there that I heard of the grave errors that your sons have committed and also of the (approaching) calamity and fearful danger that have arisen from gambling.
Therefore, I have come to you for the good of the Kurus. O lord, my affection for you is great and I am always pleased with you.
O king, when yourself and Bhishma are (still) alive, it is not proper that your sons should quarrel amongst themselves.
O king, you are (as it were) the stake at which bulls are tied. You are competent to punish and reward. Why do you then overlook this great evil that is about to overtake all?
O descendant of Kuru, O king, as these wrongs have been perpetrated in your Sabha, wrongs that are like the acts of thieves, you cannot shine in the assembly of ascetics.
Vaishampayana said:
Thereupon turning to the angry Duryodhana, the illustrious Rishi Maitreya spoke to him thus in soft words.
Maitreya said:
O mighty-armed Duryodhana, O best of all eloquent men, O blessed one, listen to the words I utter for your good.
O king, do not quarrel with the Pandavas. O best of men, thus accomplish the good of your own, of the Pandavas, of the Kurus and of all the world.
All these foremost of men (the Pandavas) are heroes of great prowess in war. They are endued with strength of ten thousand elephants; their bodies are as hard as the thunder.
They are all truthful and proud of their manliness. They have killed the enemies of the celestials, the Rakshasas, who are able to assume any from at will. (The Rakshasas) such as were headed by Hidimba, Baka and Kirmira.
When departing from this place, he (Kirmira) of fearful soul obstructed in the night the path of those high-souled ones like an immovable hill, that foremost of all strong men, Bhima, ever delighting in fight. Killed him like a beast, as a tiger kills a small deer. O king, see how Bhima, when out for conquest, killed. The great bow-man Jarasandha who possessed the strength of ten thousand elephants. Related (as they are) with Vasudeva (Krishna) and having sons of Prishata (Draupada) as their brother- in-law.
Who is there such a hero who being subject to old age and death will cope with them? O best of the Bharata race, let there be peace between you and the Pandavas. Follow my advice; surrender not yourself to danger.
Vaishampayana said:
O king, having been thus addressed by Maitreya, Duryodhana slapped his thigh which resembled the trunk of an elephant and he then smilingly began to scratch the ground with his foot.
That wicked wretch (Duryodhana) did not speak a word, but he hung down his head. O king, seeing Duryodhana thus offer an insult to him by silently scratching the earth (by his foot), Maitreya became angry. That best of Rishis, Maitreya, overwhelmed with anger.
And, as if commissioned by fate set his mind to curse him. Thereupon touching water and with eyes red in anger, Maitreya cursed the evil-minded son of Dhritarashtra, saying, "Since sighting my words you decline to follow my advice, you shall soon reap the fruit of your this insolence.
In the great war which will spring out of the wrongs perpetrated by you (on the Pandavas) the mighty Bhima shall smash your that thigh with a blow of his club.
When the Rishi had thus spoken, the ruler of earth, Dhritarashtra, began to gratify the Rishi, so that what he had said may not happen.
Maitreya said:
O king, if your son make peace (with the Pandavas) then, O child, my curse will not take effect. Otherwise it would.
Vaishampayana said :
The king of kings, the father of Duryodhana (Dhritarashtra), thus averting the curse, asked Maitreya (to tell him) how Kirmira had been killed by Bhima.
Maitreya said:
I shall not again speak to you as my words are not accepted by your son. When I shall go away. Vidura will tell you all.
Vaishampayana said:
Having said this, Maitreya went away whence he came. Duryodhana (also) went away much agitated by the thought of the death of Kirmira.
YOU MAY ALSO LIKE
