CONVERSATIONS ON LIFE, LIBERTY AND THE

PURSUIT OF HAPPINESS FROM THE

MAHĀBHĀRATA

Pandit Sri Rama Ramanuja Achari

srimatham.com
15:07:2018  
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INTRODUCTION

The Mahābhārata is known as the Fifth Veda and the storehouse of all Vedic knowledge. The
Vedas themselves and their teachings are inaccessible to the vast majority of people because
of the recondite language — being in ancient Sanskrit. The translations are inadequate
because the original text is poetic and filled with mystical allusions. In order to really study
the Vedas one needs to be initiated and study under a competent teacher full time for 12 years
— an almost impossible feat for the vast majority of society and thus the Vedas have always
been in the care of a tiny minority of Brahmins. For the common people all the teachings of
the Vedas were presented in the epics and Puranas. The two epics Ramayana and
Mahabharata are the commentaries on the Vedas, they were composed in easy Sanskrit and
the lessons were delivered in the form of stories, discourses and in particular in the
conversations (samvādas) we find scattered throughout the text. Both these epics were
translated into common vernacular dialects and became the primary source of spiritual
knowledge throughout South East Asia.

It is often remarked that Hindus are generally less informed about their religion because the
Brahmins were the custodians of spiritual knowledge and kept it to themselves denying access
to the other communities. This is simply not true. Every single teaching of the Vedas is
available through the epics and Puranas and is presented to the general public through dance,
drama, songs, discourses and plays

The Mahābhārata is a mine of spirituality in which are found countless gems. The samvādas
or conversations are an important channel of teaching social values, ethics and morals. In
Hinduism there is no dogma and the world and humanity are acknowledged to be extremely
complex. Things are not black and white and there are two sides to every topic. Debate using
reason and logic has been a central feature of Hindu philosophical discourse from time
immemorial. And so in the samvādas we have arguments for a proposal and arguments
against. It is ultimately up to the reader to reflect upon these arguments and to form his/her
own opinion.

Presenting the teachings in the form of stories, discussions and narratives also leaves a lasting
impression on the mind of the reader because the teaching is given in a setting with characters
with whom one can identify. The topics range from the sublime to the common and are all
relevant guidance as to how we can achieve happiness and wellbeing here and now.

Translating from one language into another, especially an ancient language like Sanskrit is
fraught with difficulty. As there are very few words that can be translated directly into
English. Idiomatic expressions are not easily translatable. So a translator has the task of
attempting to convey the original meaning in a form of modern English which is easily
comprehensible.

I have kept the original text for the interest of those who wish to read it in the original or for
those who wish to cross reference certain words and get a better understanding of the nuances
in the Sanskrit language. How well I have succeeded is left to the scholars to decide.

 
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CONTENTS

1.   Draupadi's Discourse on Forgiveness 4

2.   The Glory of Women 10

3.   The Conversation of Mṛtyu Gautamī et al. 12

4.   The Conversation of King Śibi 21

5.   The Conversation Between Viśvamitra & The Chandala 25

6.   The Conversation Between Sulabha & Janaka 38

7.   The Conversation Between The Housewife & The Brahmin 61

8.   Draupadi's tirade against God 67

9.   The Episode of Chirakārin 74

10.  The Conversation Between Dhṛtarāṣṭra & Sanat-Sujāta 82

 
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1.  DRAUPADI'S DISCOURSE ON FORGIVENESS

Vana Parva Adhyaya 27/28

Vaiśampāyana uvāca
tato vanagatāḥ pārthāḥ sāyāhne saha kṛṣṇayā |
upaviṣṭāḥ kathāścakrur duḥkha śoka parāyaṇāḥ || 1 ||
priyā ca darśanīyā ca paṇḍitā ca pativratā |
atha kṛṣṇā dharmarājam idaṁ vacanam abravīt || 2 ||
Vaishampayana said:– "Exiled to the forest, the Pāṇḍavas with Draupadi seated in the
evening, afflicted by sorrow and grief conversed with one another. And the beautiful and well
informed Draupadi, dear to her husbands and devoted to them, spoke to Yudhishthira."
Draupadi uvāca
na nūnaṁ tasya pāpasya duḥkham asmāsu kiñcana |
vidyate dhārtarāṣṭrasya nṛṣaṁsasya durātmanaḥ || 3 ||
yas tvāṁ rājan mayā sārdham ajinaiḥ prativāsitam |
vanaṁ prasthāpya duṣṭātmā nānvatapyata durmatiḥ || 4 ||
Draupadi said:— "Duryodhana the sinful, cruel and malicious son of Dhṛtarāṣṭra - certainly
feels no pity for us, when, O king, that evil-hearted wretch having exiled us all to the woods
dressed in deer-skin feels absolutely no remorse!
āyasaṁ hṛdayaṁ nūnaṁ tasya duśkṛta karmaṇaḥ |
yas tvāṁ dharmaparaṁ śreṣṭhaṁ rūkṣāṇyaśrāvayattadā |
vacanāny-aparokṣāṇi durvācyāni ca saṁsadi || 5 ||
sukhocitam aduḥkhārhaṁ durātmā sasuhṛdgaṇaḥ |
īdṛṣaṁ duḥkhamānīya modate pāpa-pūruṣaḥ || 6 ||
The heart of that evil scoundrel must surely be made of iron when he could at that time1
address you, his virtuous eldest brother2, in words so harsh! Having brought you, who deserve
to enjoy every happiness and pleasure, into such distress, alas, that wicked-minded and sinful
scumbag rejoices with his friends!
catur ṇāmeva pāpānām asraṁ na patitaṁ tadā |
tvayi bhārata niṣkrānte vanāyājina-vāsasi || 7 ||
duryodhanasya karṇasya śakuneśca durātmanaḥ |
durbhrātus tasya cograsya rājan duḥkha śāsanasya ca || 8 ||
itareśāṁ tu sarveśāṁ kurūṇāṁ kurusattama |
duḥkhenābhiparītānāṁ netrebhyaḥ prāpataj-jalam || 9 ||
O Yudhisthira, when you were dressed in deer-skin garments (like a forest hermit) and were
setting out for exile in the forest, only four people, did not shed a tear; viz Duryodhana,
Karna, the evil-minded Sakuni, and Dussasana that nasty and vicious brother of Duryodhana!
With the exception of these, all the other Kurus overcome with sorrow shed tears a plenty!
yā tvā'haṁ kauśikair vastraiḥ śubhrair āccāditaṁ purā |
dṛṣṭavaty asmi rājenadra sā'dya paśyāmi chīriṇam || 10 ||
I remember you before, O king, dressed in silken clothes of pure white! But I now see you
dressed in rags!

1
In the meeting hall after Yudhisthira had lost the gambling tournament.
2
They were actually cousins but in Indian cultural parlance cousins are also called siblings.
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bhīmasenaṁ hi karmāṇi svayaṁ kurvāṇam acyutam |
sukhārhaṁ duḥkhitaṁ dṛṣṭvā kasmād rājann upekṣase || 11 ||
Why are you so completely indifferent, when you see the illustrious Bhimasena who was
completely independent in all things, so fallen into distress, although he deserves every
happiness?
tam imaṁ puruśa vyāghraṁ pūjitaṁ deva dānavaiḥ |
dhyāyantam arjunaṁ dṛṣṭvā kasmād rājan na kupyasi || 12 ||
Witnessing Arjuna, that tiger among men once worshipped by both the celestials and the
Danavas now deeply pensive, why, O king, do you not feel any anger?
darśanīyaṁ ca śūraṁ ca mādrī-putraṁ yudhiṣṭhira |
sahadevaṁ vane dṛṣṭvā kasmāt kṣamasi pārthiva ||
nakulaṁ sahadevaṁ ca dṛṣṭvā te duḥkhitāv-ubhau |
aduḥkhārhau manuśyendra kasmān manyur na vardhate || 13 ||
O Yudhishthira, at the sight of Madri's son, the handsome and brave Sahadeva in exile? Why
do you still forgive [your enemies]? At the sight of both Nakula and Sahadeva overwhelmed
with grief, though so undeserving of such distress why does your anger not boil over?
drupadasya kule jātāṁ snuśāṁ pāṇḍor mahātmanaḥ |
dhṛṣṭadyumnasya bhaginīṁ vīrapatnīm anuvratām |
māṁ vai vanagatāṁ dṛṣṭvā kasmāt kṣamasi pārthiva || 14 ||
Why also, do you pardon the enemy at the sight of myself in exile? I who am born in the race
of Drupada and am the sister of Dhrishtadyumna, the daughter-in-law of the illustrious Pandu
and the devoted wife of five heroes?
nūnaṁ ca tava naivāsti manyur bharatasattama |
yatte bhrātṛṁśca māṁ caiva dṛṣṭvā navyathate manaḥ || 15 ||
Truly, though you're the best of the Bharata tribe, you must have no anger, why else is it that
you're not moved at sight of your brothers and myself (in such distress)?
yo na darśayate tejaḥ kṣatriyaḥ kāla āgate |
sarva bhūtāni taṁ pārtha sadā paribhavanty uta || 16 ||
That warrior, who is incapable of activating his military expertise when the apt opportunity
arises, is forever condemned by everyone!
tattvayā na kṣamā kāryā śatrūn prati kathañcana |
tejasaiva hi te śakyā nihantuṁ nātra saṁśayaḥ || 17 ||
Therefore, O king, you should indeed not extend your forgiveness to the enemy. With your
prowess, without a doubt, you're capable of slaying them all!
tathaiva yaḥ kṣamākāle kṣatriyo nopaśāmyati |
apriyaḥ sarvabhūtānāṁ somutreha ca naśyati || 18 ||
Likewise that warrior who is not appeased when the time for forgiveness comes, becomes
unpopular with every creature and meets with destruction both in this and the other world!
atrāpy udāharantīm amit ihāsaṁ purātanam |
prahlādasya ca saṁvādaṁ baler vairocanasya ca || 19 ||
On this subject, the ancient story of the conversation between Prahlada and Vali, the son of
Virochana, is worth quoting as a precedent.
 
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asurendraṁ mahā-prājñaṁ dharmāṇām āgatāgamam |
baliḥ papraccha daityenadraṁ prahlādaṁ pitaraṁ pituḥ || 20 ||
One day Vali asked his grand-father Prahlada, the chief of the Asuras and the Danavas, who
was very wise and well-versed in the mysteries of the Dharma, saying;
kṣamā svicchreyasī tāta utāho teja ityuta |
etan me saṁśayaṁ tāta yathāvad brūhi pṛcchate || 21 ||
"O sire, which in your opinion is superior, is it forgiveness or the use of force? This quandary
is puzzling me, please be kind and solve my doubt!"
tasmai provāca tat sarvam evaṁ pṛṣṭaḥ pitāmahaḥ |
sarva niścayavit prājñaḥ saṁśayaṁ paripṛcchate || 22 ||
Thus asked (by Vali), his wise grandfather Prahlad, conversant with every conclusion,
responded and clarified the whole subject to his grandson who wanted a resolution of his
doubts.
prahlāda uvāca
na śreyaḥ satataṁ tejo na nityaṁ śreyasī kṣamā |
iti tāta vijānīhi dvayam etad asaṁśayam || 23 ||
And Prahlada said:– "Grandson! You need to know that might is not always meritorious and
neither is forgiveness always praiseworthy!
yo nityaṁ kṣamate tāta bahūn dośāṁ sa vindati |
bhṛtyāḥ paribhavanty-enam udāsīnās tathā'rayaḥ || 24 ||
One who always forgives suffers from many shortcomings. Employees, strangers and enemies
always disrespect him.
sarva bhūtāni cāpyas na namante kadācana |
tasmān nityaṁ kṣamā tāta paṇḍitair api varjitā || 25 ||
No creature ever pays any regard to him. Therefore the learned reject a constant habit of
forgiveness!
avajñāya hitaṁ bhṛtyā bhajante bahu doṣatām |
ādātuṁ cāsya vittāni prārthayante'lpa cetasaḥ || 26 ||
The employees of an ever-forgiving person pay him little heed, and contract numerous faults.
These mean-minded men will also seek to exploit him and deprive him of wealth.
yānaṁ vastrāṇy alaṅkārāñ śayanāny-āsanāni ca |
bhojanān yatha pānāni sarvopakaraṇāni ca || 27 ||
Unscrupulous employees will also appropriate to themselves his vehicles, clothes and
ornaments, beds and seats, food and drink and other articles of use.
ādadīran nadhikṛtā yathā kāmam acetasaḥ |
pradiṣṭāni ca deyāni na dadyur bhartṛ-ṣāsanāt || 28 ||
na cainaṁ bhartṛ pūjābhiḥ pūjayanti kadācana |
avrajñānaṁ hi loke'smin maraṇād api garhitam || 29 ||
They disobey the commands of their employer, they don't render to others the services they
are supposed to give, nor do they even honour their boss with that respect which is his due.
Disregard in this world is worse than death.
 
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tathā ca nitya muditā yadi nālpamapīśvarāt |
akṛtopadravaḥ kaścin mahānapi na pūjyate |
pūjayanti narā nāgānna tārkṣyaṁ nāma ghātinam || 30 ||
And employees that are always fond of pleasure, if they don't receive even slight punishments
from their employer, develop all sorts of vices, and the wicked will even seek to injure such
an employer.
ete cānye ca bahavo nityaṁ dośāḥ kṣamāvatām |
atha vairocane dośān imān viddhy akṣamāṁvatām || 31 ||
These and many other demerits attach to those that are always forgiving! Listen now, O son
of Virochana, to the demerits of those that are never forgiving!
asthāne yadi vā sthāne satataṁ rajasāvṛtaḥ |
kruddho daṇḍān praṇayati vividhān svena tejasā || 32 ||
mitraiḥ saha virodhaṁ ca prāpnute tejasā''vṛtaḥ |
āpnoti dveśyatāṁ caiva lokāt svajanatas tathā || 33 ||
The irascible person who, enveloped in darkness, always energetically inflicts various kinds
of punishment on others whether they deserve them or not, is necessarily alienated from his
friends by that negative energy of his. Such a man is hated by both his relatives and by
strangers.
so'vamānād artha hānim upālambhaman ādaram |
saṁtāpa dveśa mohāṁśca śatrūṁśca labhate naraḥ || 34 ||
Such a person, because he insults others, suffers loss of wealth and invites disrespect, sorrow,
hatred and confusion and makes many enemies.
krodhād daṇḍān manuṣyeṣu vividhān puruśo'nayāt |
bhraśyate śīghram aiśvaryāt prāṇebhyaḥ svajanād api || 35 ||
The angry person, due to his severity, inflicts random punishments on others. He is quickly
divested of his prosperity and even of his life, not to say, separation from friends and relatives.
yopakartṛśca hartṛśca tejasaivopagacchati |
tasmād udvijate lokaḥ sarpād veśma gatād iva || 36 ||
He exercises his power both upon his benefactors and his opposition, he creates social
upheaval, like a snake that takes up residence in a house.
yasmād udvijate lokaḥ kathaṁ tasya bhavo bhavet |
antaraṁ tasya dṛṣṭvaiva loko vikurute dhruvam || 37 ||
What prosperity can one have, who is an object of alarm to the world? People will always do
him an injury when they find an opportunity.
tasmān nāty-utsṛjet tejo na ca nityaṁ mṛdur bhavet |
kāle kāle tu saṁprāpte mṛdus-tīkṣṇopi vā bhavet || 38 ||
Therefore, one should never exhibit power in excess nor forgiveness on all occasions. One
should apply severity or leniency at the appropriate time.
kāle mṛdur yo bhavati kāle bhavati dāruṇaḥ |
sa vai sukham avāpnoti loke'muśminn ihaiva ca || 39 ||
He that is lenient at the proper time and severe also when appropriate, obtains happiness both
in this world and the other.
 
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kṣamā kālāṁstu vakṣyāmi śṛṇu me vistareṇa tān |
ye te nityam asaṁtyājyā yathā prāhur manīśiṇaḥ || 40 ||
I shall now elaborate on the occasions on which forgiveness is appropriate, as laid down by
the learned, and which should always be observed by all.
pūrvopakārī yaste syād aparādhe garīyasi |
upakāreṇa tat tasya kṣantavyam aparādhinaḥ || 41 ||
If someone has done you a favour, even if he is guilty of a grave offence, recollecting his
former service, you should always forgive that offender.
abuddhim āśritānāṁ tu kṣantavyam aparādhinām |
na hi sarvatra pāṇḍitvaṁ sulabhaṁ puruśeṇa vai || 42 ||
Those also who have offended from ignorance should be forgiven, because learning and
wisdom are not always easily attainable.
atha ced buddhijaṁ kṛtvā brūyus te tad abuddhijam |
pāpān svalpe'pi tān hanyādaparādhe tathā'nṛjūn || 43 ||
Those who, having offended you knowingly, plead ignorance should still be punished, even if
their offences are trivial. Such crooked people should never be pardoned.
sarvasyaikoparādhaste kṣantavyaḥ prāṇino bhavet |
dvitīye sati vadhyastu svalpe'pyapakṛte bhavet || 44 ||
The first offence of every creature should be forgiven. The second offence, however, should
be punished, even if it is trivial.
ajānatā bhavet kaścid aparādhaḥ kṛto yadi |
kṣantavyam eva tasyāhuḥ suparīkṣya parīkṣayā || 45 ||
If, however, a person commits an offence without intent, it has been said that examining the
plea well by a judicious enquiry, one should be pardoned.
mṛdunā dāruṇaṁ hanti mṛdunā hanty adāruṇam |
nāsādhyaṁ mṛdunā kiñcit tasmāt tīvrataraṁ mṛdu || 46 ||
Leniency may counteract severity, leniency may vanquish weakness. There is nothing that
leniency may not accomplish. Therefore, leniency is truly more powerful [than it seems]!
deśakālau tu saṁprekṣya balābalam athātmanaḥ |
anvīkṣya kāraṇaṁ caiva kāryaṁ tejaḥ kṣamāpi vā || 47 ||
One should always act according to place and time, taking into account one's own strengths
and weaknesses. Nothing can succeed that has been undertaken without reference to place and
time.
nādeśakāle kiñcit syād deśakālau pratīkṣatām |
tathā lokabhayāc caiva kṣantavyam aparādhitam || 48 ||
Therefore, always consider well the place and the time! Sometimes offenders should be
forgiven because of public opinion (adverse publicity).
eta evaṁ vidhāḥ kālāḥ kṣamāyāḥ parikīrtitāḥ |
ato'nyathā'nuvartatsu tejasaḥ kāla ucyate || 49 ||
These have been declared to be times of forgiveness. And it has been said that on occasions
besides these, severity should be employed against transgressors.
 
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tad ahaṁ tejasaḥ kālaṁ tava manye narādhipa |
dhārtarāṣṭreśu lubdheśu satataṁ cāpakāriśu || 50 ||
In my opinion O king, that the time has come for you to demonstrate your might against those
Kurus, the greedy sons of Dhritarashtra who have always worked against us.
na hi kaścit kṣamākālo vidyate'dya kurūn prati |
tejasaś cāgate kāle teja utsraṣṭum arhasi || 51 ||
mṛdur bhavaty avajñātas tīkṣṇād udvijate janaḥ |
kāle prāpte dvayaṁ caitadyo veda sa mahīpatiḥ || 52 ||
The present is not the time for the forgiveness of the Kurus! Now is the time for harshness
and display of might. The humble and forgiving person is disregarded; while those that are
severe persecute others. He, indeed, is a king who has recourse to both techniques, each
according to its time and place!

 
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2.  THE GLORY OF WOMEN

Anuśāsana parva

bhīṣma uvāca
arhaṇaṁ tat kumārīṇām ānṛśaṁsyaṁ vrataṁ ca tat |
sarvaṁ ca prati-deyaṁ syāt kanyāyai tad aśeṣataḥ || 1 ||
Bhishma said:— "Respect, kindness, and everything else that is agreeable, should all be given
unreservedly to the maiden whose hand is taken in marriage.
pitṛbhir bhrātṛbhiścāpi śvaśurair atha devaraiḥ |
pūjyā lālayitavyāśca bahu kalyāṇam īpsubhiḥ || 2 ||
Her father and brothers and father-in-law and husband's brothers should show her every
respect and adorn her with ornaments, if they wish to reap any benefit, for such conduct on
their part always leads to considerable happiness and advantage.
yadi vai strī na roceta pumāṁsaṁ na pramodayet |
apramodāt punaḥ puṁsaḥ prajano na pravardhate || 3 ||
If the wife does not like her husband or fails to gladden him, from such aversion and absence
of joy, the husband can never have offspring for increasing his race.
pūjyā lālayitavyāśca striyo nityaṁ janādhipa |
striyo yatra ca pūjyante ramante tatra devatāḥ || 4 ||
Women, O king, should always be worshipped and treated with affection. Wherever women
are treated with respect, the very deities are said to rejoice.
apūjitāśca yatraitāḥ sarvās tatrā phalāḥ kriyāḥ |
tadā caitat kulaṁ nāsti yadā śocanti jāmayaḥ || 5 ||
Wherever women are not worshipped, all acts become fruitless. If the women of a family, in
consequence of the treatment they receive, grieve and shed tears, that family soon becomes
extinct.
jāmīśaptāni gehāni nikṛttānīva kṛtyayā |
naiva bhānti na vardhante śriyā hīnāni pārthiva || 6 ||
Those houses that are cursed by women meet with destruction and ruin as if scorched by
some Atharvan rite. Such houses lose their splendour. Their growth and prosperity cease O
king.
pitṛbhir bhrātṛbhiś ca-etāḥ patibhir devarais tathā |
pūjyā bhūṣayitavyāś ca bahukalyāṇam īpsubhiḥ ||
Women must be honoured and adorned by their fathers, brothers, husbands, and brothers-in-
law, who desire (their own) welfare. (Manu 3:55)
yatra nāryas tu pūjyante ramante tatra devatāḥ |
yatra-etās tu na pūjyante sarvās tatra-aphalāḥ kriyāḥ ||
Where women are honoured, there the gods are pleased; but where they are not honoured, no
sacred rite yields rewards. (Manu 3:56)
śocanti jāmayo yatra vinaśyaty āśu tat kulam |
na śocanti tu yatra-etā vardhate tadd hi sarvadā ||
Where the female relations live in grief, the family soon wholly perishes; but that family where
they are not unhappy ever prospers. (Manu 3:57)
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striyaḥ puṁsāṁ paridadau manur jigamiṣur-divam |
abalāḥ svalpa kaupīnāḥ suhṛda satya jiṣṇavaḥ || 7 ||
Manu, on the eve of his departure for Heaven, made over women to the care and protection of
men, saying that they are vulnerable, that they fall an easy prey to the seductive wiles of
men3, disposed to accept the love that is offered them, and devoted to truth.
īrṣavo māna kāmāśca caṇḍāśca suhṛdo’budhāḥ |
striyastu mānam arhanti tā mānayata mānavāḥ || 8 ||
There are some among them that are malicious, status-conscious, harsh, unlovable, and
impervious to reason. Women, however still deserve to be honoured, so O men! Always show
them respect.
strī-pratyayo hi vai dharmo rati-bhogāśca kevalāḥ |
paricaryā namaskārās tadāyattā bhavantu vaḥ || 9 ||
The Dharma of men depends upon [how they treat] women4. All pleasures and enjoyments
also completely depend upon them. So serve them and worship them, bend your wills before
them.
utpādanam apatyasya jātasya paripālanam |
prītyarthaṁ loka yātrāyāḥ paśyata strī nibandhanam || 10 ||
The begetting of offspring, the raising of children already born, and the accomplishment of all
acts necessary for the benefit of society, all these are dependent upon women.
sammānya mānāścaitā hi sarva kāryāṣy avāpsyatha |
videha rāja duhitā cātra ślokam agāyata || 11 ||
By respecting women, you are sure to attain success in all your projects. In this connection a
princess of the house of Janaka the ruler of the Videhas, composed a verse.
nāsti yajñaḥ striyāḥ kaścinna śrāddhaṁ nopravāsakam |
dharmaḥ svabhartṛ śuśrūṣā tayā svargaṁ jayantyuta || 12 ||
It is this:— "Women have no yajña ordained for them. There are no śraddhās which they are
called upon to perform. They are not required to observe any fasts. To perform their duty
towards their husbands and in-laws is their only obligation. Through the discharge of that
duty they succeed in conquering heaven.
pitā rakṣati kaumāre bhartā rakṣati yauvane |
putrāśca sthāvire bhāve na strī svātantryam arhati || 13 ||
In childhood, the father protects her. The husband protects her in her youth. When she
becomes old, her sons, protect her. At no period of her life should a woman be left alone.5
śriya etāḥ striyo nāma satkāryā bhūtim icchatā |
lālitā’nugṛhītā ca śrīḥ strī bhavati bhārataḥ || 14 ||
Women are goddesses of prosperity. The person that desires affluence should honour them.
By cherishing women, O Bharata, one cherishes the goddess of prosperity herself.
 

3
Svalpa-kaupinah literally is covered with a small piece of cloth, hence, capable of being easily seduced.
4
Societies are judged by the way they treat their women. Empowering women is the key to a community's
prosperity.
5
This verse or similar ones have often been construed as endorsing the subjugation of women, but the gist
is that women are vulnerable to exploitation by unscrupulous men and hence should always be protected
and not left to fend for themselves.
 12

3.  CONVERSATION OF MṚTYU GĀUTĀMĪ Et Al.

Anuśāsana parva 1

yudhiṣṭhira uvāca
śamo bahu vidhākāraḥ sūkṣma uktaḥ pitāmaha |
na ca me hṛdaye śāntir asti kṛtvedam īdṛśam || 1 ||
Yudhishthira said:—
‘O grandsire, mental tranquillity has been said to be
subtle and of diverse forms. I have heard all your
discourses, but still I’ve personally not achieved peace of
mind.
asminn arthe bahu vidhā śāntir uktā tvayānagha |
svakṛte kā nu śāntiḥ syācchamād bahu vidhādapi || 2
In this matter, various means of quieting the mind have
been taught by you — when I myself have been the
instrument of bringing about all this tragedy [of war] how
can I achieve peace?
śarācita-śarīraṁ hi tīvravraṇam udīkṣya ca |
śamaṁ nopalabhe vīra duṣkṛtānyeva cintayan || 3 ||
Seeing your body covered with arrows and festering with nasty wounds, I fail to find any
peace of mind at the thought of all the evils I have wrought.
rudhireṇāvasiktāṅgaṁ prasravantaṁ yathācalam |
tvāṁ dṛṣṭvā puruṣa vyāghra sīde varṣāsvivāmbujam || 4 ||
Seeing your body bathed in blood, like a hill overrun with springs of water [in the rainy
season], I am languishing with grief even as the lotus in the rainy season6.
anyasmin api loke vai yathā mucyema kilbiṣāt |
tathā praśādhi māṁ rājan mama ced icchasi priyam || 5 ||
If you have any affection for me, give me some instruction on how I can free myself from the
effects of my evil actions in this world itself.
bhīṣma uvāca
paratantraṁ kathaṁ hetum ātmānam anupaśyasi |
karmaṇy-asmin mahābhāga sūkṣmaṁ hyetad atīndriyam || 6 ||
Bhishma replied:— "Why do you consider your self, which is dependent (on Iśvara and
Karma and Time) to be the cause of your actions? The workings of Karma are subtle and
imperceptible to the senses.
atrāpy-udāharantīmam itihāsaṁ purātanam |
saṁvādaṁ mṛtyu gautamyoḥ kāla lubdhaka pannagaiḥ || 7 ||
In this connection the scholars narrate the ancient story of the conversation between Mṛtyu,
Gautami, Kāla, the hunter and the snake.
 

6
The lotus requires full sun, during the monsoon the clouds obscure the sun and cause great stress to the
flowers even though they are aquatic plants and enjoy the water.
 13
gautamī nāma kaunteya sthavirā śamasaṁyutā |
sarpeṇa daṣṭaṁ svaṁ putram apaśyad gata cetanam || 8 ||
There was an old lady by the name of Gautami7, who was possessed of great patience and
mental tranquillity. One day she found her son lying dead after having been bitten by a snake
and she was extremely distraught.
atha taṁ snāyupāśena baddhvā sarpam amarṣitaḥ |
lubdhako'rjunako nāma gautamyāḥ samupānayat || 9 ||
A passionate hunter, by the name of Arjunaka, had caught and bound the snake with a noose
and brought it before Gautami.
tāṁ cābravīd ayaṁ te sa putrahā pannagādhamaḥ |
brūhi kṣipraṁ mahā-bhāge vadhyatāṁ kena hetunā || 10 ||
He said to her, O blessed lady this is the wretched snake that caused your son’s death. Tell me
quickly how this low life should be destroyed.
agnau prakṣipyatāmeṣa chidyatāṁ khaṇḍaśopi vā |
na hyayaṁ bālahā pāpaś-ciraṁ jīvitum arhati || 11 ||
Shall I throw it into a fire or shall I hack it into pieces? This wicked child-killer does not
deserve to live a moment longer.
gautamyuvāca
visṛjainam abuddhis tvaṁ na vadhyo'rjunaka tvayā |
ko hyātmānaṁ guruṁ kuryāt prāptavye sati cintayan || 12 ||
Gautami replied:— O silly Arjunaka! Please release this snake. It does not deserve to be
killed. Who can avoid that which is inevitable and who would burden himself with such folly,
as committing sin [by killing this creature]?
plavante dharma laghavo loke'mbhasi yathā plavāḥ |
majjanti pāpa guravaḥ śastraṁ skannam ivodake || 13 ||
Those that have made themselves light by the practice of virtuous deeds, manage to cross the
sea of samsāra even as a ship crosses the ocean. But those that have made themselves heavy
with sin sink to the bottom, even as axe thrown into the water.
hatvā cainam nāmṛtaḥ syād ayam me jīvatyasmin ko'tyayas syād ayam te |
asyotsarge prāṇa-yuktasya jantor mṛtyor lokaṁ ko nu gacched anantam || 14 ||
By killing the snake, my boy will not be restored to life, and by letting it live, no harm will be
caused to you. Who would want to go to the eternal regions of Yama by wilfully slaying this
living creature?’
lubdhaka uvāca
jānāmyahaṁ devī guṇāguṇajñāḥ sarve niyuktā guravo vai bhavanti |
svasthasyaite tūpadeśā bhavanti tasmāt kṣudraṁ sarpam enaṁ haniṣye || 15 ||
“The hunter said:- O lady that knows the difference between right and wrong, I know that the
great are afflicted at seeing the suffering of any creature. But this teaching is for healthy and
happy people8 — I will therefore kill this snake!

7
The Buddhist canon also has a parable about a lady named Kissa Gautami who lost her only child as well.
She went in grief to the Buddha requesting him to revive her child. He agreed on condition that she bring
him a mustard seed from a house in which no one had ever died.
8
People who are themselves suffering don't really care about the suffering of others.
 14
śamārthinaḥ kāla-gatiṁ sadyaḥ śucaṁ tvartha vidastyajanti |
śreyaḥ kṣayaṁ śocati nityamohāt tasmācchucaṁ muñca hate bhujaṅge || 16 ||
Those who value peace of mind attribute everything to Time (Kāla) as the cause, but practical
people soon assuage their grief [by revenge]. People through delusion, fear loss of beatitude
[in the next world for acts like these] and continue grieving. Therefore, O lady, assuage your
grief by allowing me to destroy this snake.
gautamyuvāca
ārti naivam vidyate'smad vidhānāṁ dharmārāmaḥ satataṁ sajjano hi |
nityāyasto bālajano na cāsti dharmo hyeṣa prabhavāmyasya nāham || 17 ||
Gautami replied:— Arjunaka! People like us are never afflicted by any misfortune. Good and
virtuous people are always intent on Dharma. The death of my son was predestined: therefore,
I am unable to approve of the death of this snake.
na brāhmaṇānāṁ kopo'sti kutaḥ kopācca yātanā |
mārdavāt kṣamyatāṁ sādho mucyatām eṣa pannagaḥ || 18 ||
Brahmaṇas never harbour resentment, because resentment leads to suffering. My good man,
show compassion, forgive and release this snake.
lubdhaka uvāca
hatvā lābhaḥ śreya evāvyayaṁ syāt sadyo lābho balavadbhiḥ praśastaḥ |
kālāllābho yastu satyo bhaveta śreyo lābhaḥ kutsite'sminn te syāt || 19 ||
The hunter replied:– ‘By killing this snake we will benefit many. Let us earn great and
inexhaustible merit. The powerful use their strength to obtain immediate benefit. Benefit that
is obtained in the course of time is the best. I see no benefit in letting this snake live.
gautamyuvāca
kā nu prāptir gṛhya śatruṁ nihatya kā vā śāntiḥ prāpya śatruṁ na muktvā |
kasmāt saumya bhujage na kṣameyaṁ; mokṣaṁ vā kiṁ kāraṇaṁ nāsya kuryām ||
Gautami replied:– ‘What good is there in tormenting and killing an enemy, and what benefit
is gained by not releasing a captive enemy? Therefore, gentle one, why should we not forgive
this snake and try to earn merit by releasing it?’
lubdhaka uvāca
asmād ekasmād bahavo rakṣitavyā naiko bahubhyo gautami rakṣitavyaḥ |
kṛtāgasaṁ dharma vidas tyajanti sarīsṛpaṁ pāpamimaṁ jahi tvam || 21 ||
The hunter replied:– Gautami! A great number [of people] ought to be protected from this
single venomous snake, instead of this one creature being protected [in preference to many].
It is never right to protect one to the detriment of many. Virtuous people abandon the vicious
(to their doom): therefore, let this wicked creature be killed.
gautamyuvāca
nāsmin hate pannage putrako me samprāpsyate lubdhaka jīvitaṁ vai |
guṇaṁ cānyaṁ nāsya vadhe prapaśye tasmāt sarpaṁ lubdhaka muñca jīvam || 22 ||
Gautami replied:– O hunter, by killing this snake, my son will not be restored to life, nor do I
see that any other benefit will be attained by its death: therefore, I request you – release this
creature alive.
lubdhaka uvāca
vṛtraṁ hatvā devarāṭ śreṣṭha bhāga vai yajñaṁ hatvā bhāgam avāpa caiva |
śūlī devo devavṛttaṁ cara tvaṁ kṣipraṁ sarpaṁ jahi mā bhūd te viśaṅkā || 23 ||
 15
“The hunter said:– O venerable lady, By killing Vritra, Indra secured glory, and by destroying
the sacrifice of Daksha, Mahadeva with his trident secured his share of sacrificial offerings –
therefore, [using the example set by the gods] destroy this snake immediately without any
misgivings!’
bhīṣma uvāca
asakṛt procyamānāpi gautamī bhujagaṁ prati |
lubdhakena mahā bhāgā pāpe naivākaron matim || 24 ||
Bhishma continued:– The saintly Gautami, although repeatedly incited by the hunter to have
the snake destroyed, did not incline her mind to that harmful act.
īṣaducchvasamānastu kṛcchrāt saṁstabhya pannagaḥ |
utsasarja giraṁ mandāṁ mānuṣīṁ pāśapīḍitaḥ || 25 ||
The snake, painfully bound with the cord, sighing a little and retaining its composure with
great difficulty, then uttered these words slowly, in a human voice.
sarpa uvāca
konvarjunaka doṣo'tra vidyate mama bāliśa |
asvatantraṁ hi māṁ mṛtyur vivaśaṁ yadacūcudat || 26 ||
tasyāyaṁ vacanād daṣṭo na kopena na kāmyayā |
tasya tat kilbiṣaṁ lubdha vidyate yadi kilbiṣam || 27 ||
The snake said:– O Arjunaka! you're so naive, what fault is there of mine? I have no will of
my own, and I am not independent. Mṛtyu (Death) sent me on this errand. By his directive I
bit this child, and not out of any anger or choice on my part. Therefore if there be any sin in
this, the sin is his.
lubdhaka uvāca
yady anya vaśagenedaṁ kṛtaṁ te pannagāśubham |
kāraṇaṁ vai tvam apyatra tasmāt tvam api kilbiṣī || 28 ||
The hunter said:– If you have done this evil act, incited by another, then you are still guilty
because you are an accomplice in the crime.
mṛt pātrasya kriyāyāṁ hi daṇḍa cakrādayo yathā |
kāraṇatve prakalpyante tathā tvam api pannaga || 29 ||
As in the making of a clay vessel, the potter’s wheel and rod and other things are all regarded
as [instrumental] causes, so are you, O snake.
kilbiṣī cāpi me vadhyaḥ kilbiṣī cāsi pannaga |
ātmānaṁ kāraṇaṁ hyatra tvam ākhyāsi bhujaṅgama || 30 ||
One that is guilty deserves to be punished by me. You, O snake, are guilty. Indeed, you
yourself have confessed that you have committed the crime.
sarpa uvāca
sarva ete hyasvavaśā daṇḍa cakrādayo yathā |
tathāham api tasmān me naiṣa doṣo matastava || 31 ||
The snake said:– As all these, viz., the potter’s wheel, rod, and other things, are not
independent causes, even so neither am I an independent cause.
athavā matam etat te te'pyanyonya prayojakāḥ |
kārya-kāraṇa sandeho bhavaty-anyonyacodanāt || 32 ||
 16
If you are of the opinion that they [the accessories] are for the use of others, a doubt arises
regarding their relation as cause and effect.
evaṁ sati na doṣo me nāsmi vadhyo na kilbiṣī |
kilbiṣaṁ samavāye syān manyase yadi kilbiṣam || 33 ||
Such being the case, it is no fault of mine, nor do I deserve death on this account, nor am I
guilty of any sin. Or, if you think that there is sin [in even such causation], the sin actually lies
in the aggregate of causes.
lubdhaka uvāca
kāraṇaṁ yadi na syād vai na kartā syās tvam apyuta |
vināśe kāraṇaṁ tvaṁ ca tasmād vadhyo'si me mataḥ || 34 ||
The hunter said:– If you consider yourself to be neither the prime-cause nor the agent in this
matter, you are still the actual cause of the death (of this child). Therefore, you do deserve
death in my opinion.
asatyapi kṛte kārye neha pannaga lipyate |
tasmān nātraiva hetuḥ syād vadhyaḥ kiṁ bahu bhāṣase || 35 ||
If you think that when a crime is committed, the doer is not implicated therein, then there can
be no cause whatsoever in this matter; you still deserve death. Why are you talking
nonsense?’
sarpa uvāca
kāryābhāve kriyā na syāt satya satyapi kāraṇe |
tasmāt tvam asmin hetau me vācyo hetur viśeṣataḥ || 36 ||
yady ahaṁ kāraṇatvena mato lubdhaka tattvataḥ |
anyaḥ prayoge syād atra kilbiṣī jantu nāśane || 37 ||
The snake said:– Whether any cause exists or not, no effect is produced without an
(intermediate) act. Therefore, both Mṛtyu and I are equally the cause, but even then, the blame
is more fairly attributed to Mṛtyu. If you think that I alone am to blame for the death of this
child then you are in error. With proper reflection one will come to the conclusion that it is
Mṛtyu alone who is to blame.9
lubdhaka uvāca
vadhyas tvaṁ mama durbuddhe bāla-ghātī nṛśaṁsa kṛt |
bhāṣase kiṁ bahu punar vadhyaḥ san pannagādhama || 38 ||
The hunter said:– O malicious snake! You are a child-killer and a wretched doer of atrocious
acts. Not deserving of life, why do you prattle so much? You deserve death. You low-life
snake!
sarpa uvāca
yathā havīṁṣi juhvānā makhe vai lubdhakartvijaḥ |
na phalaṁ prāpnuvanty atra paraloke tathā hyaham || 39 ||
The snake said:– O hunter, just as the officiating priests at a sacrifice do not acquire the merit
of the act by offering oblations of clarified butter to the fire [the merit going to the yajamāna

9
The commentator explains this passage by the illustration that in the act of felling a tree the effect is
produced by the intermediate act of raising the axe by some sentient agent, but that in the case of the
burning of a forest, the fire is produced by the friction of the dry branches of trees without the intervention
of any sentient agent.
 17
– host who commissioned the yajña], even so should I be regarded with respect as to the
result in this connection.
bhīṣma uvāca
tathā bruvati tasmiṁstu pannage mṛtyu-codite |
ājagāma tato mṛtyuḥ pannagaṁ cābravīd idam || 40 ||
Bhishma continued:– ‘The snake having been directed by Mṛtyu to kill the child, repeatedly
proclaimed his innocence and blamed Mṛtyu for the death. Suddenly Mṛtyu himself appeared
there and addressed the snake.
mṛtyu uvāca
kālenāhaṁ praṇuditaḥ pannaga tvām acūcudam |
vināśa hetur nāsya tvam ahaṁ vā prāṇinaḥ śiśoḥ || 41 ||
Mṛtyu said:– Instigated by Kāla (Time), I, O snake, sent you on this errand, and neither are
you nor am I the effective cause of this child’s death.
yathā vāyur jala-dharān vikarṣati tatas tataḥ |
tadvaj jaladavat sarpa kālasyāhaṁ vaśānugaḥ || 42 ||
Just as the clouds are blown here and there by the wind, I am like the clouds, O snake, under
the influence of Time.
sāttvikā rājasāścaiva tāmasā ye ca kecana |
bhāvāḥ kālātmakāḥ sarve pravartante hi jantuṣu || 43 ||
All conditions appertaining to Sattva or Rajas, or Tamas that function in all creatures are
time-dependent and are instigated by Kāla.
jaṅgamāḥ sthāvarāścaiva divi vā yadi vā bhuvi |
sarve kālātmakāḥ sarpa kālātmakamidaṁ jagat || 44 ||
All creatures, mobile and immobile that are in heaven10 or on earth, are all under the control
of Kāla. The whole universe is the form of Kāla.
pravṛttayaśca yā loke tathaiva ca nivṛttayaḥ |
tāsāṁ vikṛtayo yāśca sarvaṁ kālātmakaṁ smṛtam || 45 ||
All evolutions and involutions11, of the world as also all their modifications — everything is
said to be influenced by Kāla.
ādityaścandramā viṣṇur-āpo vāyuḥ śatakratuḥ |
agniḥ khaṁ pṛthivī mitra oṣadhyo vasavastathā || 46 ||
saritaḥ sāgarāścaiva bhāvābhāvau ca pannaga |
sarve kālena sṛjyante hriyante ca tathā punaḥ || 47 ||
Surya (Sun), Soma (Moon), Vishnu, Water, Wind, the King of the devas – Indra, Fire, Sky,
Earth, Mitra and Parjanya, Aditi, and the Vasus, Rivers and Oceans, all existent and non-
existent objects, are created and destroyed by Kāla, again and again.
evaṁ jñātvā kathaṁ māṁ tvaṁ sadoṣaṁ sarpa manyase |
atha caivaṅgate doṣo mayi tvam api doṣavān || 48 ||

10
So even the gods themselves and all the other denizens of the heavenly realms are conditioned by time.
11
Lit. pravṛtti & nivṛtti - has a much greater application than just evolution and involution - it applies on a
cosmic scale as well as an individual's introversion and extroversion.
 18
Knowing this, why do you, O snake, consider me to be guilty? If any fault attaches to me in
this, you also would be to blame.
sarpa uvāca
nirdoṣaṁ doṣavantaṁ vā na tvā mṛtyo bravīmy-aham |
tvayāhaṁ codita iti bravīmy etāvad eva tu || 49 ||
The snake said:– I do not, O Mṛtyu, blame you, nor do I absolve you from all blame. I only
aver that I am directed and influenced (in my actions) by you.
yadi kāle tu doṣo'sti yadi tatrāpi neṣyate |
doṣo naiva parīkṣyo me na hyatrādhikṛtā vayam || 50 ||
If Kāla is indeed blameworthy, or if it is best not to blame him, it is not for me to investigate
the guilt. We have no right to do so.
nirmokṣastvasya doṣasya mayā kāryo yathā tathā |
mṛtyo vidoṣaḥ syāmeva yathā tan me prayojanam || 51 ||
As it is incumbent on me to absolve myself only from this blame, my intention is not to prove
the guilt of Mṛtyu.
bhīṣma uvāca
sarpo'thārjunakaṁ prāha śrutaṁ te mṛtyu bhāṣitam |
nānāgasaṁ māṁ pāśena santāpayitum arhasi || 52 ||
Bhishma continued:– Then the snake, addressing Arjunaka, said —You have heard what
Mṛtyu has said. Therefore, can you please stop tormenting me, who am guiltless, by binding
me so tightly with this cord.
lubdhaka uvāca
mṛtyoḥ śrutaṁ me vacanaṁ tava caiva bhujaṅgama |
naiva tāvad vidoṣatvaṁ bhavati tvayi pannaga || 53 ||
The hunter said:– I have listened to you, O snake, as well as to what Mṛtyu has to say, but
nothing that has been said absolves you from all blame.
mṛtyus tvaṁ caiva heturhi jantorasya vināśane |
ubhayaṁ kāraṇaṁ manye na kāraṇam akāraṇam || 54 ||
Both Mṛtyu and yourself are the causes of the child’s death. I consider both of you to be
equally the cause. Not one guilty and the other innocent.
dhiṅ mṛtyuṁ ca durātmānaṁ krūraṁ duḥkha-karaṁ satām |
tvāṁ caivāhaṁ vadhiṣyāmi pāpaṁ pāpasya kāraṇam || 55 ||
Accursed be the wicked and vengeful Mṛtyu that causes such grief to even good people. You I
shall certainly kill who is sinful and actively engaged, in iniquitous acts!
mṛtyur uvāca
vivaśau kāla vaśagāvāvāṁ tadd iṣṭakāriṇau |
nāvāṁ doṣeṇa gantavyau yadi samyak prapaśyasi || 56 ||
Mṛtyu said:— Neither of us are free agents, but both of us are dependent on Kāla, and
ordained to do our appointed work. You should not find fault with either of us if you consider
this matter thoroughly.
lubdhaka uvāca
yuvāmubhau kālavaśau yadi vai mṛtyu pannagau |
harṣa krodhau kathaṁ syātām etad icchāmi veditum || 57 ||
 19
The hunter said:– If you both, O snake and Mṛtyu, are dependent on Kāla, I am curious to
know how happiness (arising from intentionally doing good) and anger (arising from
frustration of desires) are caused.12
mṛtyur uvāca
yāḥ kāścid iha ceṣṭāḥ syuḥ sarvāḥ kāla pracoditāḥ |
pūrvam evaitad uktaṁ hi mayā lubdhaka kālataḥ || 58 ||
tasmād ubhau kālavaśāvāvāṁ tad diṣṭakāriṇau |
nāvāṁ doṣeṇa gantavyau tvayā lubdhaka karhicit || 59 ||
Mṛtyu said:— Whatever is done is accomplished under the influence of Kāla. As I have said
before, O hunter, that Kāla is the cause of everything and that for this reason we both, are
under his control, and we both acting under his directive, do our appointed work. Therefore,
O hunter, we two do not deserve censure from you in any way!
bhīṣma uvāca
athopagamya kālastu tasmin dharmārtha saṁśaye |
abravīt pannagaṁ mṛtyuṁ lubdham arjunakaṁ ca tam || 60 ||
Bhishma continued:— Then Kāla suddenly arrived on the scene of disputation on this point of
morality, and spoke to the snake and Mrityu and the hunter Arjunaka assembled together:–
kāla uvāca
naivāhaṁ nāpyayaṁ mṛtyur nāyaṁ lubdhaka pannagaḥ |
kilbiṣī jantu maraṇe na vayaṁ hi prayojakāḥ || 61 ||
Kala said:— Neither Mṛtyu, nor this snake, nor I, O hunter, are guilty of the death of any
creature. We are neither the instigators nor the agents.
akarod yad ayaṁ karma tanno'rjunaka codakam |
praṇāśa hetur nānyo'sya vadhyate'yaṁ svakarmaṇā || 62 ||
O Arjunaka, the Karma of this child was the instigating cause of our action in this matter.
There was no other cause by which this child died. It has met with death as the result of its
past Karma.
yad anena kṛtaṁ karma tenāyaṁ nidhanaṁ gataḥ |
vināśa hetuḥ karmāsya sarve karma-vaśā vayam || 63 ||
It's the Karma which this child has done which is the cause of its death. We are all subject to
the influence of our respective Karmas.
karma dāyādavāṅllokaḥ karma sambandha lakṣaṇaḥ |
karmāṇi codayantīha yathānyonyaṁ tathā vayam || 64 ||
In this samsāra, Karma is an aid to Liberation even as sons & grandsons are13, and Karma also
is an indicator of virtue and vice. In life we influence one another to act, and it is Karma
which instigates us.
yathā mṛt piṇḍataḥ kartā kurute yadyad icchati |
evam ātma kṛtaṁ karma mānavaḥ pratipadyate || 65 ||
As people make from a lump of clay whatever they wish, even so do people attain various
results determined by their Karma.

12
The question is: If they both believe that Time is the primary cause of everything then how does agency
and intent have a part to play in one's failures and successes?
13
Sons and grandsons aid us in our liberation by performing our funeral rites and sraddha ceremonies.
 20
yathā chāyātapau nityaṁ susambaddhau nirantaram |
tathā karma ca kartā ca sambaddhāv ātma karmabhiḥ || 66 ||
As light and shadow are inseparably related to each other, so are people related to Karma-
outcomes through their own actions.
evaṁ nāhaṁ na vai mṛtyur na sarpo na tathā bhavān |
na ceyaṁ brāhmaṇī vṛddhā śiśur evātra kāraṇam || 67 ||
Therefore upon deep reflection, neither you, nor I, nor Mṛtyu, nor the snake, nor this old
Brahmana lady, is responsible for this child’s death. He himself is the cause.
tasmiṁs tathā bruvāṇe tu brāhmaṇī gautamī nṛpa |
svakarma pratyayāṅllokān matvārjunakam abravīt || 68 ||
O king, hearing Kāla expounding on the matter in this way, Gautami, being totally convinced
that folks suffer the consequences of their actions, spoke thus to Arjunaka:–
gautami uvāca
naiva kālo na bhujago na mṛtyur iha kāraṇam |
svakarmabhir ayaṁ bālaḥ kālena nidhanaṁ gataḥ || 69 ||
Gautami said:— Neither Kāla, nor Mṛtyu, nor the snake, is the cause in this matter. This child
has met with death as the result of its own Karma.
mayā ca tat kṛtaṁ karma yenāyaṁ me mṛtaḥ sutaḥ |
yātu kālas tathā mṛtyur muñcārjunaka pannagam || 70 ||
I too, in the past must have acted in a such way that my son has died [as a consequence of my
Karma i.e. to experience the death of a child]. Let now Kāla and Mṛtyu retire from this place,
and you too O Arjunaka, release this snake.
bhīṣma uvāca
tato yathāgataṁ jagmur mṛtyuḥ kālo'tha pannagaḥ |
abhūdviroṣo'rjunako viśokā caiva gautamī || 71 ||
Bhishma continued:— Then Kāla and Mṛtyu and the snake all departed to their respective
destinations, and both Gautami and the hunter were consoled.
etacchrutvā śamaṁ gaccha mā bhūś cintāparo nṛpa |
svakarma pratyayāṅllokāṁs trīn viddhi manujarṣabha || 72 ||
Having heard all this, O king, you too should forego all grief, and be at peace. People attain to
various states of being as a result of their own Karma.
na tu tvayā kṛtaṁ pārtha nāpi duryodhanena vai |
kālena tat kṛtaṁ viddhi vihatā yena pārthivāḥ || 73 ||
This tribulation in which you find yourself, has neither been of your own intentional creation,
nor of Duryodhana’s. These great kings have all been slain [in this war] as a result of Kāla
(Karma).
vaiśampāyana uvāca
ityetad vacanaṁ śrutvā babhūva vigata-jvaraḥ |
yudhiṣṭhiro mahātejāḥ papracchedaṁ ca dharmavit || 74 ||
Vaisampayana said:– Having heard all this discourse from grandfather Bhīṣma, the powerful
and virtuous Yudhishthira was consoled and freed from angst, and again asked more
questions.
 21

4.  THE CONVERSATION OF KING ŚIBI

Vana Parva 132 - 133

tāṁ deva samitiṁ tasya vāsavaśca viśāṁpate |

abhyāgacchan nṛpavaraṁ jñātum agniśca bhārata || 22
jijñāsamānau varadau mahātmānam uśīnaram |
indraḥ śyenaḥ kapoto'gnirbhūtvā yajñe'bhijagmatuḥ || 23 ||
Mārkandeya said:– "One day it was resolved by the gods
that they should descend on the earth and test the goodness
and virtue of king Sivi, the son of Usinara. Agni took the
form of a pigeon and Indra took the form of a hawk and
went to the yajña of King Śibi.

uruṁ rājñaḥ samāsādya kapotaḥ śyenajād bhayāt |

śaraṇārthī tadā rājannililye bhaya pīḍitaḥ || 24 ||
The pigeon fell upon the lap of king Sivi seeking refuge
from apparent fear of the hawk that was pursuing it."

śyena uvāca
dharmātmānaṁ tvāhurekaṁ sarve rājan mahīkṣitaḥ |
sa vai dharma viruddhaṁ tvaṁ kasmāt karma cikīrśasi || 1 ||
vihitaṁ bhakṣaṇaṁ rājan pīḍyamānasya me kṣudhā |
māhiṁsīr dharma lobhena dharmam utsṛjya mā naśaḥ || 2 ||
The hawk said:– "All the kings of the earth declare that you alone are the embodiment of
Dharma. So how will you act in a way that is contrary to all Dharma. I am exceedingly
afflicted by hunger and pigeons are my natural food. Please do not be obsessed with specific
Dharmas — by giving refuge to this pigeon you are contravening another Dharma."
rājovāca
saṁtrasta rūpas trāṇārthī tvatto bhīto mahādvija |
mat sakāśam anupraptaḥ prāṇa gṛdhnurayaṁ dvijaḥ || 3 ||
The King Śibi said:– "O king of birds, this pigeon from fear of you has in desperation sought
refuge with me.
evam abhyāgatasyeha kapotasyābhayārthinaḥ |
apradāne paro dharmaḥ kiṁ tvaṁ śyeneha paśyasi || 4 ||
Therefore this pigeon relying on my protection should not be betrayed by me, this is the
highest Dharma, how can you not see this?
praspandamānaḥ saṁbhrāntaḥ kapotaḥ śyena lakṣyate |
matsakāśaṁ jīvitārthī tasya tyāgo vigarhitaḥ || 5 ||
See how terrified this pigeon is and its heart is pounding in fear. In order to save its life it has
come to me. Abandoning it now would be a censurable act on my part.
yo hi kaścid dvijān hanyād gāṁ vā lokasya mātaram |
śaraṇāgataṁ ca tyajate tulyaṁ teśāṁ hi pātakam || 6 ||
 22
One who murders a learned priest, one who kills a cow — the mother of the world, and one
who abandons one who comes for refuge are equal in their iniquity."
śyena uvāca
āhārat sarva bhūtāni saṁbhavanti mahīpate |
āhāreṇa vivardhante tena jīvanti jantavaḥ || 7 ||
The hawk said:— "O king, all beings are born from food, they develop through food, and
food is what sustains them.
śakyate dustyaje'pyarthe cirarātrāya jīvitum |
na tu bhojanam utsṛjya śakyaṁ vartayituṁ ciram || 8 ||
If one renounces something which is very dear, one can still live for a very long time, but
without food one cannot live for very long at all.
bhakṣyād vilopitasyādya mama prāṇā viśāṁpate |
visṛjyakāyameśyanti panthānam apunarbhavam || 9 ||
Today you have deprived me of my food, my life breath will soon leave my body and death
will be my lot.
pramṛte mayi dharmātman putra dārādi naṅkṣyati |
rakṣamāṇaḥ kapotaṁ tvaṁ bahūn prāṇān na rakṣasi || 10 ||
O righteous one, my spouse and chicks depend on me — by protecting this single pigeon's life
you are neglecting many lives.
bahūnyo bādhate dharmo na sa dharmaḥ kudharma tat |
avirodhāt tu yo dharmaḥ sa dharmaḥ satya vikrama || 11 ||
O chivalrous king, one so-called Dharma that obstructs another Dharma is not Dharma it is
the opposite, true Dharma is that which does not obstruct another.
virodhiśu mahīpāla niścitya gurulāghavam |
na bādhā vidyate yatra taṁ dharmaṁ samupācaret || 12 ||
If two Dharmas are in conflict then the merits and demerits of both should be carefully
assessed and a conclusion reached with a compromise between the two.
guru lāghavam ājñāya dharmādharma viniścaye |
yato bhūyāṁs tato rājan kuru dharma viniścayam || 13 ||
Considering the merits and demerits, Dharma and Adharma and the sin and virtue involved in
this matter, please make a considered decision."
rājovāca
bahu-kalyāṇa saṁyuktaṁ bhāśase vihagottama |
suparṇaḥ pakṣirāṭ kiṁ tvaṁ dharmaṁ jñātvā'bhibhāśase || 14 ||
The king said:— "O best of birds, you speak rationally and beneficially, are you not perhaps
Garuda himself? You are apparently a scholar of Dharma.
tathāhi dharma saṁyuktaṁ bahu citraṁ ca bhāśase |
na te'sty aviditaṁ kiñcid iti tvāṁ lakṣayāmyaham || 15 ||
Your eloquence regarding Dharma is amazing and I'm convinced that there is nothing that
you don't know.
śaraṇaiśi parityāgaṁ kathaṁ sādhviti manyase |
āhārārthaṁ samārambhas tava cāyaṁ vihaṅgama || 16 ||
 23
But still, how can you consider that the abandonment of a refugee is a virtue? I am at a loss to
understand this. All this is for sake of your dinner.
śakyaścāpy anyathā kartum āhāro'pyadhikas tvayā |
go-vṛṣo vā varāho vā mṛgo vā mahiśopi vā |
tvadartham adya kriyatāṁ yacchānyadiha kāṅkṣasi || 17 ||
But for your sake another type of food can be provided which will exceed the flesh of this
pigeon. Whatever you desire can be made available — beef, pork, venison or buffalo, just say
what you'd like and I'll have it provided."
śyena uvāca
na varāhaṁ na cokṣāṇaṁ na mṛgān vividhāṁs tathā |
bhakṣayāmi mahārāja kiṁ mamānyena kenacit || 18 ||
The hawk said:— "I don't want to eat pork, nor beef, nor venison nor any kind of other meat.
What else would I want?
yastu me daiva-vihito bhakṣaḥ kṣatriya puṅgava |
tam utsṛja mahīpāla kapotam imam eva me || 19 ||
O great king, this pigeon is my ordained food, that alone will I eat, please hand it over to me.
śyenāḥ kapotān attīti sthitireśā sanātanī |
mā rājan sāram ajñātvā kadalī skandhamāsaja || 20 ||
From time immemorial pigeons have been food for hawks, please do not ignore the essence of
Dharma, don't take a banana trunk as your support."
rājovāca
rāṣṭraṁ śivīnāmṛddhaṁ vai dadāni tava khecara |
yaṁ vā kāmayase kāmaṁ śyena sarvaṁ dadāni te || 21 ||
The king said:— "O sky-mover, I will give you this entire prosperous kingdom of mine, and
whatever other object you desire.
vinemaṁ pakṣiṇaṁ śyana śaraṇārthinam āgatam |
yenemaṁ sthāpayethās tvaṁ karmaṇā pakṣisattama |
tad ācakṣva kariśyāmi na hi dāsye kapotakam || 22 ||
But I can never abandon this vulnerable bird that has come to me for refuge. Whatever favour
you want in order to give up your claim on this pigeon please tell me and I'll fulfill your
desire, but I shall never give you this pigeon."
śyena uvāca
uśīnara kapote te yadi sneho narādhipa |
ātmano māṁsam utkṛtya kapota tulayā dhṛtam || 23 ||
The hawk said:— "O king of Ushinara! If you have so much affection for this pigeon then
substitute your own flesh for its flesh according to weight.
yadā samaṁ kapotena tava māṁsaṁ nṛpottama |
tvayā pradeyaṁ tan mahyaṁ sā me tuṣṭir bhaviśyati || 24 ||
Weigh your flesh and the pigeon in a scale and give me the exact weight of the pigeon, that
will be sufficient for me."
 
 24
rājovāca
anugraham imaṁ manye śyena yanmābhiyācase |
tasmāt te'dya pradāsyāmi sva māṁsaṁ tulayā dhṛtam || 26 ||
The king said:— "I consider it a great honour that you are requesting my flesh as a substitute,
I shall immediately cut off a piece of flesh and weigh it in the scale."
lomaśa uvāca
utkṛtya svamāṁsaṁ tu rājā paramadharmavit |
tolayāmāsa kaunteya kapotena samaṁ vibho || 27 ||
Lomaśa said:— "O Yuddhisthira, that virtuous king then began to cut pieces of his own flesh
to weigh against the pigeon.

dhriyamāṇaḥ kapotastu māṁsenātyatiricyate |

punaścotkṛtyamāṁsāni rājā prādāduśīnaraḥ || 28 ||
na vidyate yadā māṁsaṁ kapotena samaṁ dhṛtam |
tata utkṛttamāṁso'sāvāruroha svayaṁ tulām || 29 ||
But the pigeon sitting in the other pan of the scales
was much heavier. So the king cut more flesh and
placed it in the pan, yet still the pigeon remained
heavier. Again and again he added flesh but the
pigeon was always heavier. At last the king himself
sat on the pan."
śyena uvāca

indro'ham asmi dharmajña kapoto havya-vāḍayam |

jijñāsamānau dharma tvāṁ yajñavāṭam upāgatau ||
The hawk said:– "O knower of Dharma, I am Indra
and the pigeon is Agni, we came here to your
sacrifical pavillion to test you.
yatte māṁsāni gātrebhya uktṛttāni viśāṁpate |
eśā te śāśvatī kīrtir lokān abhibhaviśyati || 31 ||
These lumps of flesh that you cut from your own body will become beacons of light that will
illumine your greatness throughout the world.
yāvalloke manuṣyās tvāṁ kathayiśyanti pārthiva |
tāvat kīrtiśca lokāśca sthāsyanti tava śāśvatāḥ || 32 ||
Your fame in this world O King, will remain perpetually as long as people will continue to
retell your story."
ityuktvā bhūmipataye tasmai dattvā yathepsitam |
praśasya jagmatū rājann indrāgnī tuṣṭamānasau || 33 ||
uśīnaro'pidharmātmā dharmeṇāvṛtyarodasī |
vibhrājamāno vapuśā'pyāruroha triviṣṭapam || 34 ||
Having blessed the king and fulfilled all his desires, Indra, Agni being exceedingly pleased
departed, having spread his fame throughout the world, he transformed into a body of light
and ascended into the sky.
 
 25

5.  THE CONVERSATION BETWEEN

VIŚVAMITRA AND THE CHANDALA
Shanti Parva - 139 (141)

Brahmarshi Vishvamitra (viśvā-mitra = friend of the world14)

is one of the most venerated rishis or sages of ancient India.
He is also credited as the author of most of Mandala 3 of the
Rigveda, including the Gāyatri Mantra.
The story of Vishvamitra is narrated in the Balakanda of
Valmiki Ramayana. Vishvamitra was a valiant warrior and the
son of Gadhi and great-grandson of Kusha also called
Kaushika (descendant of Kusha). Vishvamitra was originally
the Kshatriya Chandravanshi King of Kanyakubja but became
a Brahmaṇa through his spiritual achievements.

yudhiṣṭhira uvāca
hīne paramake dharme sarva lokātilaṅghini |
adharme dharmatāṁ nīte dharme cādharmatāṁ gate || 1 ||
Yudhishthira said:– "When the highest standard of Dharma declines and is transgressed by
all, when unrighteousness becomes righteousness, and righteousness assumes the form of its
reverse,
maryādāsu prabhinnāsu kṣubhite dharma niścaye |
rājabhiḥ pīḍite loke corair vāpi viśāṁ pate || 2 ||
when all wholesome restraints disappear, and all truths in respect of Dharma are disturbed and
confounded, when people are oppressed by their rulers and robbers,
sarvāśrameṣu mūḍheṣu karmasūpahateṣu ca |
kāmān mohācca lobhācca bhayaṁ paśyatsu bhārata || 3 ||
when people of all the four modes of life15 become confused in respect of their duties, and all
acts lose their merit, when people are in anxiety from every direction due to selfish-desire
(kāma) and delusion (moha) and greed (lobha)16,
aviśvasteṣu sarveṣu nitya-bhīteṣu pārthiva |
nikṛtyā hanyamāneṣu vañcayatsu parasparam || 4 ||
when all creatures cease to trust one another, and are always fearful and suspicious of each
other, when they kill one another by devious means and deceive one another in their mutual
dealings,
sampradīpteṣu deśeṣu brāhmaṇye cābhipīḍite |
avarṣati ca parjanye mitho bhede samutthite || 5 ||

14
Sanskrit words have different meanings depending on where the word is broken. Vi = special, śva = dog,
mitra = friend. So 'Vishvamitra' can either mean "friend of the world" or "special friend of the dogs".
15
The four modes of life or optional vocations are:– brahmacarya - student, grihastha - householder,
vānaprastha - a forest hermit and sanyāsa - renunciate. When first formulated they were optional vocations
chosen upon completion of study. Later they became ideal sequential stages especially for Brahmins.
16
These three form part of a group of 6 afflictive emotions, the other three being anger (krodha)
arrogance/hubris (mada) and malicious envy (mātsarya).
 26
when houses are burnt down throughout the country, when the priests become exceedingly
afflicted, when the clouds do not shower a drop of rain, when every one's hand is turned
against every one's neighbour,
sarvasmin dasyusādbhūte pṛthivyām upajīvane |
kenasvid brāhmaṇo jīvejjaghanye kāla āgate || 6 ||
atityakṣuḥ putra pautrān anukrośān narādhipa |
katham āpatsu varteta tan me brūhi pitāmaha || 7 ||
when all the crops and agriculture are monopolized and controlled by wicked exploiters,
when, indeed, such a season of terrible distress sets in, by what means should a spiritual
aspirant live, who is unwilling to abandon compassion and offspring? How, indeed, should a
dedicated spiritual aspirant maintain himself at such a time? Tell me this, O grandsire!
kathaṁ ca rājā varteta loke kaluṣatāṁ gate |
kathamarthācca dharmācca na hīyeta parantapa || 8 ||
How also should the ruler act at such a time when iniquity overtakes the world? How, O
scorcher of foes, should the ruler conduct himself so that he might not transgress both
righteousness (dharma) and profit (artha)?"
bhīṣma uvāca
rāja mūlā mahārāja yoga kṣema suvṛṣṭayaḥ |
prajāsu vyādhayaścaiva maraṇaṁ ca bhayāni ca || 9 ||
kṛtaṁ tretā dvāparaśca kaliśca bharatarṣabha |
rāja mūlāni sarvāṇi mama nāstyatra saṁśayaḥ || 10 ||
Bhishma said:– "O mighty-armed one, the peace and prosperity of subjects,17 sufficiency and
seasonableness of rain, ill-health, death and other anxieties, are all dependent on the
Government.18 I have no doubt also in this. The yugas — Krita, Treta, Dvāpara, and Kali, are
all dependent on the governance of the rulers."
tasmiṁs tvabhyāgate kāle prajānāṁ doṣa kārake |
vijñāna balam āsthāya jīvitavyaṁ tadā bhavet || 11 ||
When such a season of misery for the citizens as has been described by you sets in, the
righteous should maintain themselves by the aid of their practical judgment.
atrāpy-udāharantīmam itihāsaṁ purātanam |
viśvāmitrasya saṁvādaṁ caṇḍālasya ca pakkaṇe || 12 ||
In this connection is cited the old story of the discourse between Visvamitra and the
Chandala19 in a hamlet inhabited by Chandalas.
tretā dvāparayoḥ sandhau purā daiva vidhi kramāt |
anāvṛṣṭir abhūd ghorā rājan dvādaśa vārṣikī || 13 ||
Towards the end of Treta and the beginning of Dvāpara, a dreadful drought occurred
throughout the land, extending over twelve years, in consequence of what the gods had
ordained.

17
Literally, 'preservation of what has been obtained, and acquisition of what is desired.'
18
All these are dependent upon the good policies of the sitting Government. When Governments become
corrupt, overly influenced by self-serving lobby groups, adopt ill conceived policies, become obsessed with
their own self-importance then the citizens suffer.
19
Chandalas are on the very bottom of the social hierarchy, they subsist by hunting and scavenging and
disposing of dead bodies. They live on the outskirts of the village and are considered untouchable. They are
also well-known for their breeding and consumption of dogs.
 27
prajānām abhivṛddhānāṁ yugānte paryupasthite |
tretā nirmokṣa samaye dvāpara pratipādane || 14 ||
na vavarṣa sahasrākṣaḥ pratilomo'bhavad guruḥ |
jagāma dakṣiṇaṁ mārgaṁ somo vyāvṛtta lakṣaṇaḥ || 15 ||
At that time of the conjunction of the yugas, when the period came for many creatures
superannuated by age to lay down their lives, Indra, the thousand-eyed deity of heaven
showered no rain. The planet Jupiter began to move in a retrograde motion, and the Moon
abandoning his own orbit, receded towards the south.
nāvaśyāyo'pi rātryante kuta evābhrarājayaḥ |
nadyaḥ saṅkṣipta toyaughāḥ kvacid antargatābhavan || 16 ||
Not even a dew-drop could be detected at dawn, what need then be said of clouds gathering
together? The rivers all shrank into narrow rivulets.
sarāṁsi saritaścaiva kūpāḥ prasravaṇāni ca |
hatat viṭkānya lakṣyanta nisargād daiva kāritāt || 17 ||
upaśuṣka jalasthāyā vinivṛtta sabhā prapā |
nivṛtta yajña svādhyāyā nirvaṣaṭkāra maṅgalā || 18 ||
Everywhere lakes and wells and springs disappeared and lost their beauty in consequence of
that severe drought which the gods had brought about. Water having become scarce, the
places set up by charity for its distribution became desolate.20 The priests abstained from
sacrifices and recitation of the Vedas. They no longer uttered mantras or performed any other
other propitiatory rites.
utsanna kṛṣi gorakṣyā nivṛtta vipaṇāpaṇā |
nivṛtta pūga samayā sampranaṣṭa mahotsavā || 19 ||
Agriculture and animal husbandry were abandoned. Markets and shops were shut. People no
longer collected diverse kinds of articles for making offerings to the gods. All festivals and
amusements ceased.
asthi kaṅkāla saṅkīrṇā hāhābhūta janākulā |
śūnya bhūyiṣṭha nagarā dagdha grāma niveśanā || 20 ||
Everywhere heaps of bones were visible and every place resounded with the shrill cries and
yells of fierce creatures.21 The cities became empty of inhabitants. Villages and hamlets were
burnt down.
kvaciccoraiḥ kvacicchastraiḥ kvacid rājabhir āturaiḥ |
paraspara bhayāccaiva śūnya bhūyiṣṭha nirjanā || 21 ||
Some people were dispersed due to depredations by robbers, some due to being attacked, and
some by exploitation of cruel rulers, and others in fear of one another, began to flee their
homes.
gata daivata saṅkalpā vṛddha bāla vinākṛtā |
gojāvi mahiṣair hīnā paraspara harāharā || 22 ||
Temples became desolate. The aged were forcibly turned out of their houses. Cows and goats
and sheep and buffaloes fought (for food) and perished in large numbers.

20
In India, during the hot months, charitable persons set up shady thatched booths by the sides of roads for
the distribution of cool water and raw sugar and oats soaked in water. Along any of the main roads running
through the country, one may still see hundreds of such booths affording real relief to thirsty travellers.
21
Such as Rakshasas and Pisachas and carnivorous birds and beasts.
 28
hata viprā hatārakṣā pranaṣṭauṣadhi sañcayā |
śyāva bhūta naraprāyā babhūva vasudhā tadā || 23 ||
The priests began to die everywhere. Protection was at an end. Herbs and plants were dried
up. The earth became shorn of all her beauty and exceedingly awful like the trees in a
crematorium.
tasmin prati-bhaye kāle kṣīṇe dharme yudhiṣṭhira |
babhramuḥ kṣudhitā martyāḥ khādantaḥ sma parasparam || 24 ||
In that period of terror, when Dharma was nowhere practiced, O Yudhishthira, people due to
starvation lost their senses and began to eat one another.
ṛṣayo niyamāṁs tyaktvā parityaktāgni daivatāḥ |
āśramān samparityajya paryadhāvan nitas tataḥ || 25 ||
Even the Rishis themselves, giving up their vows and abandoning their fires and deities, and
deserting their retreats in forest, began to wander hither and thither [in search of food].
viśvāmitro'tha bhagavān maharṣir aniketanaḥ |
kṣudhā parigato dhīmān samantāt paryadhāvata || 26 ||
The venerable and mighty Rishi Vishvamitra, possessed of great intelligence, wandered
homeless and afflicted with hunger.
tyaktvā dārāṁśca putrāṁśca kasmiṁścit janasamsadi |
bhakṣyābhakṣya samo bhūtvā niragnir aniketanaḥ || 27 ||
Leaving his wife and son in some place of shelter, the Rishi wandered, fireless 22 and
homeless, and regardless of food clean and unclean.
sa kadācit paripatañ śvapacānāṁ niveśanam |
hiṁsrāṇāṁ prāṇi-hantṛīṇām āsasāda vane kvacit || 28 ||
One day he suddenly came upon a hamlet, in the midst of a forest, inhabited by cruel hunters
dependent upon the slaughter of all kinds of creatures.
vibhinna kalaśākīrṇaṁ śva-carmāccādanāyutam |
varāha khara bhagnāsthi kapāla ghaṭa saṅkulam || 29 ||
The little hamlet abounded with broken jars and clay pots. Dog-skins were spread out to dry.
Bones and skulls of boars and asses, gathered in heaps, lay in different places.
mṛta chela paristīrṇaṁ nirmālya kṛta bhūṣaṇam |
sarpa nirmoka mālābhiḥ kṛtachihna kuṭī maṭham || 30 ||
Cloths stripped from the corpses hung here and there, and the huts were adorned with
garlands of dried flowers23. Many of the habitations were decorated with sloughs cast off by
snakes.
ulūka pakṣa dhvajibhir devatā yatanair vṛtam |
loha ghaṇṭā pariṣkāraṁ śva-yūtha parivāritam || 31 ||
Here and there were shrines of gods with flags adorned with owls and other birds.
Resounding with the tinkle of iron bells, the hamlet abounded with packs of dogs standing or
lying on every side.
 

22
Having abandoned his agni-hotra fire which is kept alive and into which daily oblations are made.
23
i.e., flowers already offered to the deities.
 29
tat praviśya kṣudhāviṣṭo gādheḥ putro mahān ṛṣiḥ |
āhārān veṣaṇe yuktaḥ paraṁ yatnaṁ samāsthitaḥ || 32 ||
The great Rishi Vishvamitra, urged by pangs of hunger and engaged in the search for food,
entered that hamlet and endeavoured his best to find something to eat.
na ca kvacid avindatsa bhikṣamāṇo'pi kauśikaḥ |
māṁsam annaṁ mūla phalam anyad vā tatra kiñcana || 33 ||
Though Vishvamitra the son of Kusika begged from door to door repeatedly, yet he failed to
obtain any meat or rice or fruit or roots or any other kind of food.
aho kṛcchraṁ mayā prāptam iti niścitya kauśikaḥ |
papāta bhūmau daurbalyāt tasmiṁś caṇḍāla pakkaṇe || 34 ||
He then, exclaiming, "Alas, great is the distress that has overtaken me!" he collapsed from
weakness in that hamlet of the Chandalas.
cintayāmāsa sa muniḥ kiṁ nu me sukṛtaṁ bhavet |
kathaṁ vṛthā na mṛtyuḥ syād iti pārthiva sattama || 35 ||
The sage began to reflect, saying to himself, "What is the best course of action for me now?'
Indeed, the thought that occupied him was how he could avoid his immanent death.
sa dadarśa śva māṁsasya kutantīṁ vitatāṁ muniḥ |
caṇḍālasya gṛhe rājan sadyaḥ śastra hatasya ca || 36 ||
Looking around he saw a large haunch of flesh of a dog that had recently been slaughtered,
lying on the floor of a Chandala's hovel.
sa cintayāmāsa tadā steyaṁ kāryam ito mayā |
na hīdānīm upāyo'nyo vidyate prāṇa dhāraṇe || 37 ||
The sage reflected within himself and came to the conclusion that he would steal that meat.
And he thought to himself, "now I have no means of sustaining my life".
āpatsu vihitaṁ steyaṁ viśiṣṭa samahīnataḥ |
paraṁ paraṁ bhavet pūrvam asteyam iti niścayaḥ || 38 ||
Theft is permissible in times of distress for even an eminent person. It will not detract from
one's glory. Even a priest for saving his life may do it. This is certain.
hīnād ādeyam ādau syāt samānāt tad anantaram |
asambhavād ādadīta viśiṣṭād api dhārmikāt || 39 ||
In the first place one should first steal from malefactors. Failing that one may steal from one's
equal. Failing an equal, one may steal from even an eminent and righteous person.
so'ham antāvasānānāṁ haramāṇaḥ parigrahāt |
na steya doṣaṁ paśyāmi hariṣyāmy etad āmiṣam || 40 ||
I shall then, at this time when my life itself is ebbing away, steal this meat. I do not see any
demerit in such theft, therefore I shall steal this haunch of dog's meat.
etāṁ buddhiṁ samāsthāya viśvāmitro mahā muniḥ |
tasmin deśe prasuṣvāpa patito yatra bhārata || 41 ||
Having formed this resolution, the great sage Vishvamitra laid himself down for sleep in that
very place where had fallen.
sa vigāḍhāṁ niśāṁ dṛṣṭvā supte caṇḍāla-pakkaṇe |
śanair utthāya bhagavān praviveśa kuṭīmaṭham || 42 ||
 30
After the night had quite advanced and the whole Chandala hamlet had fallen asleep, the
venerable Viswamitra, quietly rising up, slowly entered that hut.
sa supta iva caṇḍālaḥ śleṣmāpihita locanaḥ |
paribhinnasvaro rūkṣa uvācā priya darśanaḥ || 43 ||
The Chandala housholder, of disagreeable appearance with eyes covered with discharge, was
lying as if asleep, stirring, he said these harsh words in a raspy and dissonant voice.
kaḥ kutantrīṁ ghaṭayati supte caṇḍāla-pakkaṇe |
jāgarmi nātra supto'smi hato'sīti ca dāruṇaḥ || 44 ||
The Chandala said, “Who's there, engaged in undoing the latch? The whole hamlet is asleep
but I however, am awake and alert. Whoever you are, you are about to be slain!”
viśvamitras tato bhītaḥ sahasā tam uvāca ha |
tatra vrīḍhā kulamukhaḥ so dvegastena karmaṇā || 45 ||
Vishvamitra was terrified of that cruel chandala and was overcome with shame at the deed he
was about to commit.
viśvamitro'ham āyuṣmann āgato'haṁ bubhukṣitaḥ |
mā vadhīr mama sadbuddhe yadi samyak prapaśyasi || 46 ||
He responded, saying, “O you that are blessed with a long life, I am Vishvamitra. I have come
here oppressed by the pangs of hunger. O intelligent one, if your sight be clear, please do not
kill me”,
caṇḍālas tad vacaś śrutvā maharṣer bhāvitātmanaḥ |
śayanād upasambhrānta iyeṣot patituṁ tataḥ || 47 ||
Hearing these words of that great Rishi who was very sincere, the Chandala rose up in terror
from his bed and approached the sage.
sa visṛjyāśru netrābhyāṁ bahumānāt kṛtāñjaliḥ |
uvāca kauśikaṁ rātrau brahman kiṁ te cikīrṣitam || 48 ||
Joining his palms reverently and with eyes bathed in tears, he humbly addressed Vishvamitra,
saying:– “What do you seek here in the middle of the night, O Brahmin?”
viśvāmitrastu mātaṅgam uvāca parisāntvayan |
kṣudhito'haṁ gata prāṇo hariṣyāmi śva jāghanīm || 49 ||
Conciliating the Chandala, Vishvamitra said:– “I am exceedingly hungry and about to die of
starvation. I desire to take away that haunch of dog's meat.
avasīdanti me prāṇāḥ smṛtir me naśyati kṣudhā |
durbalo naṣṭa-saṁjñaśca bhakṣyābhakṣya vivarjitaḥ |
so'dharmaṁ budhyamāno'pi hariṣyāmi śvajāghanīm || 50 ||
My life force is depleted, my memory is failing me due to hunger. I'm confused due to
weakness. I no longer care about what is worthy to be eaten and what not. I know full well
that this is wrong but still I desire to take away that haunch of dog's meat.”

aṭan bhaikṣaṁ na vindāmi yadā yuṣmākam ālaye |

tadā buddhiḥ kṛtā pāpe hariṣyāmi śvajāghanīm || 51 ||
“I wandered from house to house in this hamlet of yours and failed to obtain any alms
whatsoever, I then set my heart upon this sinful act of taking away this haunch of dog's meat.
 31
agnir mukhaṁ purodhāśca devānāṁ śuciṣāḍh vibhuḥ |
yathāvat sarva-bhug brahmā tathā māṁ viddhi dharmataḥ || 52 ||
Agni (Fire) is the mouth of the gods. He is also their priest. He should, therefore be given
nothing but things that are pure and clean. At times, however, that great god becomes a
consumer of everything. I have now become like him in that respect.”
tam uvāca sa caṇḍālo maharṣe śṛṇu me vacaḥ |
śrutvā tat tvam tathā'tiṣṭha yathā dharmān na hīyate || 53 ||
Hearing these words of the great Rishi, the Chandala answered him, saying; “Listen to me.
Having heard the truthful words that I am about to say, act in such a way that your religious
merit may not be compromised.
dharmaṁ vāpi viprarṣe śṛṇu yat te bravīmyahaṁ |
śṛgālād adhamaṁ śvānaṁ pravadanti manīṣiṇaḥ |
tasyāpyadhama uddeśaḥ śarīrasyorujāghanī || 54 ||
Listen, O great Rishi, to what I advise you about your duty. The wise say that a dog is less
clean than a jackal. The haunch, again, of a dog is a more odious part than other parts of its
body.
nedaṁ samyag vyavasitaṁ maharṣe dharma garhitam |
caṇḍālasvasya haraṇam abhakṣyasya viśeṣataḥ || 55 ||
O great Rishi, you've not thought this through, this theft of what belongs to a Chandala, and
whatsmore of food that is unclean for you is inconsistent with righteousness (dharma).
sādhvanyam anupaśya tvam upāyaṁ prāṇadhāraṇe |
na māṁsa lobhāt tapaso nāśaste syān mahā mune || 56 ||
May you be blessed, look for some other means for preserving your life. O great sage, don't
let your penances suffer devaluation in consequence of this overwhelming desire for dog's
meat.
jānatā vihitam dharmaṁ na kāryo dharma saṅkaraḥ |
mā sma dharmaṁ parityākṣīs tvaṁ hi dharma bhṛtām varaḥ || 57 ||
Knowing as you do the duties laid down in the scriptures, you should not do a deed the
consequence of which is a confusion of duties.24 Don't deviate from Dharma, for you are the
foremost of all those who are experts in Dharma.”
viśvāmitras tato rājan nityukto bharatarṣabha |
kṣudhārtaḥ pratyuvācedaṁ punar eva mahā-muniḥ || 58 ||
Thus addressed, O king, the great Rishi Vishvamitra, afflicted by hunger, once more said:–
nirāhārasya sumahān mama kālo'bhidhāvataḥ |
na vidyate'pyupāyaśca kaścin me prāṇa-dhāraṇe || 59 ||
“A long time has passed by without my having taken even a morsel of food. I do not see any
means whatsoever for preserving my life.
yena tena viśeṣeṇa karmaṇā yena kenacit |
abhyuj-jīvet-sīdamānaḥ samartho dharmam ācaret || 60 ||
One should preserve one's life by any means in one's power without any judgement.
Afterwards, when competent, one should strive to again practice Dharma.

24
Meat-eating is permitted to commoners but forbidden to forest hermits - so transgressing these limits
causes a confusion of duties.
 32
aindro dharmaḥ kṣatriyāṇāṁ brāhmaṇānām athāgnikaḥ |
brahma-vahnir mama balaṁ bhakṣyāmi samayaṁ kṣudhā || 61 ||
The Kshatriyas should observe the practices of Indra25. It is the duty of the Brahmanas to
behave like Agni. The Vedas are fire. They constitute my strength. I'm prepared therefore, to
eat even this unclean food for appeasing my hunger.
yathā yathā vai jīveddhi tat kartavyam apīḍayā |
jīvitaṁ maraṇācchreyo jīvan dharmam avāpnuyāt || 62 ||
That by which life may be preserved should certainly be engaged without scruple. Life is
better than death. Living, one may acquire merit through Dharma.
so'haṁ jīvitam ākāṅkṣan na bhakṣasyāpi bhakṣaṇam |
vyavasye buddhi pūrvaṁ vai tad bhavān anumanyatām || 63 ||
Therefore I am most solicitous of preserving my life, I desire, with the full exercise of my
understanding, to eat this unclean food. Please give me your permission.
jīvan dharmaṁ cariṣyāmi praṇotsyāmy-aśubhāni ca |
tapobhir vidyayā caiva jyotīṁṣīva mahat-tamaḥ || 64 ||
Continuing to live I shall pursue the acquisition of virtue and by penances and by knowledge I
shall neutralize the negativity consequent on my present conduct, like the luminaries of the
sky destroying even the thickest darkness.”
śvapaca uvāca
naitat khādan prāpsyase prāṇam anyaṁ, nāyurdīrghaṁ nāmṛtasyeva tṛptim |
bhikṣāmanyāṁ bhikṣa mā te mano'stu, śvabhakṣaṇe śvā hyabhakṣo dvijānām || 65 ||
The Chandala said:– “By eating this food one [like you] cannot obtain long life. Nor can one
[like you] obtain strength [from such food], nor even that gratification which ambrosia offers.
Rather seek some other kind of alms. Don't even think about eating dog's meat. The dog is
certainly an unclean food to the twice-born.26”
viśvāmitra uvāca
na durbhikṣe sulabhaṁ māṁsam anyacchvapāka nānnaṁ na ca me'sti vittam |
kṣudhārtaś cāham agatir nirāśaḥ śvamāṁse cāsmin ṣaḍrasān sādhu manye || 66 ||
Viswamitra said:– “Any other kind of meat is not to be easily had during a famine like this.
Besides, O Chandala, I have no wealth [wherewith to buy appropriate food]. I am exceedingly
hungry. I cannot move any longer. I am utterly hopeless. I imagine that all the six kinds of
taste are to be found in that piece of dog's meat.”
śvapaca uvāca
pañca pañcanakhā bhakṣyā brahma kṣatrasya vai dvija |
yadi śāstraṁ pramāṇaṁ te mābhakṣye mānasaṁ kṛthāḥ || 67 ||

25
The practice of Indra is governance, protecting dependents and ensuring order and peace in the land.
Agni is the messenger of the gods and like him the priests act as intermediaries between the gods and
humans, Agni consumes whatever is offered; clean and unclean, and so Vishvamitra is saying that at this
moment he is willing to adopt the all-consuming quality of Agni.
26
Dvijas - twice-born — those who have been initiated into the gāyatri mantra.
 33
The Chandala said:– “Only the five kinds of five-clawed animals are clean food for
Brahmanas and Kshatriyas and Vaisyas, as laid down in the scriptures27. Do not set your heart
upon what is unclean (for you).”
viśvāmitra uvāca
agastyenāsuro jagdho vātāpiḥ kṣudhitena vai |
ahamāpadgataḥ kṣubdho bhakṣayiṣye śva jāghanīm || 68 ||
Viswamitra said:– “The great Rishi Agastya, while hungry, ate up the Asura named Vātāpi28. I
am fallen into distress and am exceedingly hungry. I shall therefore, eat that haunch of dog's
meat.”
śvapaca uvāca
bhikṣāmanyāmāhareti na caitat kartum arhasi |
na nūnaṁ kāryam etad vai hara kāmaṁ śvajāghanīm || 69 ||
The Chandala said:– “Rather try to obtain some other alms. It is not suitable for you to do this
act — it is most inappropriate for you. If however, you really want it, you may take away this
piece of dog's meat.”
viśvāmitra uvāca
śiṣṭā vai kāraṇaṁ dharme tad vṛttam anuvartaye |
parāṁ medhyāśanād etāṁ bhakṣyāṁ manye śvajāghanīm || 70 ||
Viswamitra said:– “The authorities in matters of Dharma are known as śiṣṭas 29 . I am
following their example. I now regard this dog's haunch to be better food than anything that is
highly pure.”
śvapaca uvāca
asatā yat samācīrṇaṁ na sa dharmaḥ sanātanaḥ |
nāvṛttam anukāryaṁ vai mā calenānṛtaṁ kṛthāḥ || 71 ||
The Chandala said:– “That which an unrighteous person does can never be regarded as
constituting Sanātana Dharma (The Eternal Right code of conduct). That which is an
improper act can never be a proper one. Please don't commit a sinful act by deceit [don't kid
yourself].”
 

27
Animals with five claws are forbidden to the dvijas, with the exception of the iguana, tortoise, porcupine,
hedgehog, rhinoceros, and hare. (Manu 5:18; Apastamba 1:19:37; Vaishtha 14:39; Gautama 17)
28
llvala and Vatapi were two Asuras who hated sages. They had a clever trick to kill the sages. They would
go to the sages in mock humility and invite them to a meal. Vatapi would turn into a goat and his brother
would kill the goat and cook it and then feed it to the Brahmin guest. Then after the meal, llvala would
shout, "Vatapi, come out." Vatapi would become alive and rip open the stomach of the Brahmin and come
out. One day Agastya came to visit them. They were very happy to see that a sage had come to them on his
own, without being invited. They received Agastya with all honour and invited him to stay for lunch.
Agastya happily finished his meal and said: "I had never eaten such a sumptuous meal. I have never had
such a dutiful host as you." So saying he rubbed his hand on his stomach and said, "I am satisfied, really
satisfied. Vatapi, be digested" and belched. As usual Ilvala called out, "Vatapi, come out." But it was of no
use. Vatapi had already been digested by Agastya.
29
śruti smṛti vihito dharmaḥ | tad alābhe śiṣṭācāraḥ pramāṇam |
śiṣṭaḥ punar-akāmātmā agṛhyamāṇa kāraṇo dharmaḥ || vasiṣṭha 1: 4-7
The law is set forth in the Vedas and the Smritis. When these do not address a specific issue, the practice of
cultured people becomes authoritative. Now a cultured person is free from (personal) motives. For
something to be the law, it must not have a tangible personal motive.
 34
viśvāmitra uvāca
na pātakaṁ nāvamatam ṛṣiḥ sankartum arhasi |
samau ca śva-mṛgau manye tasmād bhakṣyā śvajāghanī || 72 ||
Vishvamitra said:– “A Rishi cannot possibly do what is sinful.30 In the present case, deer and
dog, I think are same [both being animals]. I shall, therefore, eat this dog's haunch.”
śvapaca uvāca
yad brāhmaṇārthe kṛtamarthitena, tenarṣiṇā tacca bhakṣyādhikāram |
sa vai dharmo yatra na pāpam asti, sarvair upāyair hi sa rakṣitavyaḥ || 73 ||
The Chandala said:– “The Rishi (Agastya) did that act because he was solicited by the
Brahmins [for their protection]. Under those particular circumstances it was not a sin. Dharma
is those acts which are uncensurable. Besides, the Brahmins, who are the preceptors of three
other orders, should be protected and preserved by every means.”
viśvāmitra uvāca
mitraṁ ca me brāhmaṇaścāyamātmā, priyaśca me pūjyatamaśca loke |
taṁ bhartu kāmo'ham imāṁ hariṣye, nṛśaṁsānām īdṛśānāṁ na bibhye || 74 ||
Vishvamitra said:– “I am a Brahmin and this my body is my friend. It is very dear to me and
is worthy of the highest reverence from me. It is from the desire of sustaining the body that I
wish to take away that dog's haunch. So eager have I become, that I have no longer any fear
of you and your fierce brethren.”
śvapaca uvāca
kāmaṁ narā jīvitaṁ santyajanti, na cābhakṣyaiḥ prati-kurvanti tatra |
sarvān kāmān prāpnuvantīha vidvan priyasva kāmaṁ sahitaḥ kṣudhā vai || 754 ||
The Chandala said:– “Many people would rather die than eat food that is unclean. They
obtain the fruition of all their wishes even in this world by conquering hunger. You too should
strive to conquer your hunger and obtain those rewards.”
viśvāmitra uvāca
sthāne tāvat saṁśayaḥ pretyabhāve, niḥsaṁśayaṁ karmaṇāṁ vā vināśaḥ |
ahaṁ punar varta ityāśayātmā, mūlaṁ rakṣan bhakṣayiṣyāmy abhakṣyam || 76 ||
buddhyātmake vyastamastīti tuṣṭo, mohād ekatvaṁ yathā carma cakṣuḥ |
yady-apyenaḥ saṁśayād ācarāmi, nāhaṁ bhaviṣyāmi yathā tvam eva || 77 ||
Vishvamitra said:– “As regards myself, I observe very strict vows and my mind is totally
focused on peace. For preserving the very basis of all religious merit (the body), I shall eat
food that is unclean. It is clear that such an act [of self preservation] would be regarded as
righteous by any enlightened person. To an unenlightened person, the eating of dog's flesh
would appear censurable. Even if the conclusion to which I have arrived be wrong, [and if I
eat this dog's meat] I shall never, because of that, become one like you.”
śvapaca uvāca
patanīyamidaṁ duḥkhamiti me vartate matiḥ |
duṣkṛtī brāhmaṇaṁ santaṁ yastvām aham upālabhe || 78 ||
The Chandala said:– “It is my settled conclusion that I should try my best to restrain you from
this transgression. By doing a wicked act, a Brahmin falls off from his high state. It is for this
reason alone that I am reproving you [for your own good].”
 

30
Agastya was a Rishi. He could not do what was sinful by knowingly consuming a person.
 35
viśvāmitra uvāca
pibanty-evodakaṁ gāvo maṇḍūkeṣu ruvatsvapi |
na te'dhikāro dharme'sti mā bhūrātma-praśaṁsakaḥ || 79 ||
Vishvamitra said:– “Cattle continue to drink, regardless of the croaking of the frogs. You can
lay no claim whatsoever to what constitutes Dharma [and what not]. Do not over estimate
yourself!”
śvapaca uvāca
suhṛd bhūtvānuśāsmi tvā kṛpā hi tvayi me dvija |
tad evaṁ śreya ādhatsva mā lobhācchvānamādithāḥ || 80 ||
The Chandala said:– “I have become your friend. For this reason only I am preaching to you.
Do what is beneficial to yourself and don't be tempted from greed to do what is sinful.”
viśvāmitra uvāca
suhṛn me tvaṁ sukhepsuśced āpado māṁ samuddhara |
jāne'haṁ dharmato''tmānaṁ śvānīm utsṛja jāghanīm || 81 ||
Vishvamitra said:– “If you are seriously a friend desirous of my happiness, then save me from
this dire distress by relinquishing this dog's haunch, I may consider myself saved by the aid of
Dharma [and not by that of sinfulness].’
śvapaca uvāca
naivotsahe bhavate dātu metāṁ, nopekṣituṁ hriyamāṇaṁ svam annam |
ubhau syāvaḥ svamalenāvaliptau, dātāhaṁ ca tvaṁ ca vipra pratīcchan || 82 ||
The Chandala said:– “I dare not make a present of this piece of meat to you, nor can I quietly
allow you to rob me of my own food. If I give you this meat and if you take it, being a
Brahmana, both of us will become liable to suffer in the next world.”
viśvāmitra uvāca
adyāham etad vṛjinaṁ karma kṛtvā, jīvaṁś-cariṣyāmi mahā pavitram |
prapūtātmā dharmam evābhipatsye, yad etayor guru tad vai bravīhi || 83 ||
Vishvamitra said:– “By committing this sinful act today I shall certainly save my life which is
very sacred. Having saved my life, I shall afterwards practice virtue and purify myself. Tell
me which of these two is preferable [to die of hunger, or save my life by taking this food that
is unclean].”
śvapaca uvāca
ātmaiva sākṣī kula dharma kṛtye, tvam eva jānāsi yad atra duṣkṛtam |
yo hyādriyād bhakṣyam iti śva-māṁsaṁ, manye na tasyāsti vivarjanīyam || 84 ||
The Chandala said:– “In discharging the duties that appertain to one's family or vocation,
one's own self is the best judge [of its propriety or impropriety]. You yourself know which of
those two acts is preferable. One who would regard dog's meat as acceptable food, I think,
would in matters of food abstain from nothing else!”
viśvāmitra uvāca
upādāne khādane vāsya doṣaḥ, kāryātyaye nityam atrāpavādaḥ |
yasmin hiṁsā nānṛtam vākcyaleśo, 'bhakṣya kriyā yatra na tad garīyaḥ || 85 ||
Vishvamitra said:– “In accepting [an inappropriate gift] or in eating [unclean food] there is
blame. When one's life, however, is in danger there is no blame in accepting such a gift or
eating such food. Besides, the eating of unclean food, when it does not involve slaughter [by
oneself] and deception and when the act itself will provoke only mild rebuke, is not a matter
of much consequence.”
 36
śvapaca uvāca
yady-eṣa hetus tava khādan asya na te vedaḥ kāraṇaṁ nānyadharmaḥ |
tasmād bhakṣye'bhakṣaṇe vā dvijendradoṣaṁ na paśyāmi yathed amatra || 86 ||
The Chandala said:– “If this be your reason for eating unclean food, it is then clear that you
don't really care for the Veda and Arya morality. I understand by what you are going to do, O
foremost of Brahmanas, that there is no blame in disregarding the distinction between clean
and unclean food.”
viśvāmitra uvāca
na pātakaṁ bhakṣaṇam asya dṛṣṭaṁ surāṁ pītvā patatītīha śabdaḥ |
anyonya karmāṇi tathā tathaiva na pāpa-mātreṇa kṛtaṁ hinasti || 87 ||
Vishvamitra said:– “A person doesn't incur a grave sin by eating [forbidden food], nor does
one become fallen by drinking wine — this is only a cautionary precept [for restraining men
from becoming drunkards]. The other forbidden acts [of the same category], whatever they
be, and in fact, every sin, cannot destroy one's merit.”31
śvapaca uvāca
asthānato hīnataḥ kutsitādvā taṁ vidvāṁsaṁ bādhate sādhu-vṛttam |
sthānaṁ punaryo labhate niṣaṅgāt tenāpi daṇḍaḥ sahitavya eva || 88 ||
The Chandala said:– “That learned person who takes away dog's meat from an unworthy
place [like this], from an unclean wretch [like me], from one who [like me] leads such a
censurable life, commits an act that is opposed to respectable behaviour. In consequence of
this behavior one is certain to suffer the pangs of regret.”
bhīṣma uvāca
evam uktvā nivavṛte mātaṅgaḥ kauśikaṁ tadā |
viśvāmitro jahāraiva kṛtabuddhiḥ śvajāghanīm || 89 ||
Bhishma continued:– “The mātaṅga (chandala), having said these words to Vishvamitra,
became silent. Vishvamitra of cultivated understanding, then took away that haunch of dog's
meat.
tato jagrāha sa śvāṅgam jīvitārthī mahāmuniḥ |
sadāras tām upāhṛtya vane bhoktum iyeṣa saḥ || 90 ||
The great ascetic having taking possession of that piece of dog's meat for saving his life, took
it away into the woods with the intention of sharing it with his wife.
athāsya buddhir bhavad vidhināhaṁ śvajāghanīm |
bhakṣayāmi yathā kāmaṁ pūrvaṁ santarpya devatāḥ || 91 ||
He then resolved first to offer it to the deities according to the proper rites, and then
afterwards to savour it with pleasure.
tato'gnim upasaṁhṛtya brāhmeṇa vidhinā munih |
endrāgneyena vidhinā caruṁ śrapayat svayam || 92 ||
Kindling a fire according to the Brahma rites, the ascetic, who was well acquainted with those
rites that go by the name of Aindragneya, began to cook that meat into sacrificial Charu.
tataḥ samārabhat karma daivaṁ pitryaṁ ca bhārata |
āhūya devān indrādīn bhāgaṁ bhāgaṁ vidhi kramāt || 93 ||

31
na māṃsa bhakṣaṇe doṣo na madye na ca maithune | pravṛttir eṣā bhūtānām nivṛittis-tu mahā phale ||
Manu 5.56. There is no blame in eating meat, in (drinking) spirituous liquor, and in carnal intercourse, for
that is the natural way of created beings, but abstention brings great rewards.
 37
He then began the ceremonies in honour of the gods and the Pitris, by dividing that Charu
into as many portions as were necessary, according to the injunctions of the scriptures, and by
invoking the gods with Indra at their head (for accepting their shares).
etasminn eva kāle tu pravavarṣa sa vāsavaḥ |
sañjīvayan prajāḥ sarvā janayāmāsa cauṣadhīḥ || 94 ||
Meanwhile, Indra the king of the celestials began to shower the rain copiously. Reviving all
creatures by those showers, he caused plants and herbs to grow once more.
viśvāmitro'pi bhagavāṁs tapasā dagdha kilbiṣaḥ |
kālena mahatā siddhim avāpa paramādbhutām || 95 ||
The sage Vishvamitra, thus having fasted for such a long time and through his penances
performed over many years acquired the most wonderful psychic powers.
sa saṁhṛtya ca tat karma anakhādya ca taddhaviḥ |
toṣayamāsa devāṁśca pitṛṁśca dvija sattamaḥ || 96 ||
Having completed the ritual without partaking of the sacrificial remnants, the gods and pitris
were greatly pleased with that sacrifice of Vishvamitra32.
evaṁ vidvān adīnātmā vyasanastho jijīviṣuḥ |
sarvopāyai rupāyajño dīnam ātmānam uddharet || 97 ||
Thus, when the end in view is the preservation of life itself, even then a scholar possessed of
great learning and acquainted with the means to rescue himself, when fallen into distress,
should strive in every possible way for self-preservation.
etāṁ buddhiṁ samāsthāya jīvitavyaṁ sadā bhavet |
jīvan puṇyam avāpnoti naro bhadrāṇi paśyati || 98 ||
By having recourse to such understanding, one should always preserve one's life. A person, if
alive, can win religious merit and enjoy happiness and prosperity.
tasmāt kaunteya viduṣā dharmādharma viniścaye |
buddhimāsthāya loke'smin vartitavyaṁ yatātmanā || 99 ||
For this reason, O son of Kunti, an enlightened person, possessed of learning should live and
act in this world, relying upon his own intelligence in discriminating between righteousness
and its opposite33.”

32
There is a sūtra which says “na deva na pitaraḥ khādanti na pibanti dṛṣṭeva tṛpyanti” — the gods and
ancestors do not eat or drink any of our offerings, merely by seeing are they satisfied.
33
dūreṇa hyavaraṁ karma buddhi-yogād dhanañjaya | buddhau śaraṇam anviccha kṛpaṇāḥ phala-hetavaḥ
Action with attachment [to results] is far inferior, O Arjuna, to action done with equanimity. Seek refuge in
your own intellect. Miserable are they, who act motived by reward. (Gītā 2:49)
 38

6.  DIALOGUE BETWEEN KING JANAKA & SULABHA

Shanti Parva 308

Women characters in the Mahābhārata are usually molded to suit patriarchal expectations,
they also speak the language that suits patriarchy. Women are idealized as mothers, wives,
daughters and daughters-in-law. So the existence of women is in relation to the men in their
lives and they are generally devoid of an independent identity.

If a woman follows the patriarchal norms, she is respected, like Kunti is respected as mother
and Draupadi as a wife. Amba dared to challenge the patriarchal norms by expressing her
love for Shalva and her life was full of suffering. But there is no guarantee that submitting to
the patriarchal norms will bring happiness. Draupadi, Kunti and Gandhari suffered throughout
their lives.

This dialogue between Sulabha and Janaka is an example of the debate on women and gender
in ancient Indian texts. Neither the popular nor the scholarly debate in modern India has paid
sufficient attention to unmarried learned women in ancient Hindu texts. Sulabha, a single
woman and a scholar-renunciant; engages in a debate with philosopher-king Janaka. When
Janaka, seated in an assembly of learned male Brahmin scholars uses chauvanistic arguments
to critique Sulabha's unconventional behavior, Sulabha successfully establishes, on the basis
of Hindu philosophical principles, that there is no essential difference between a man and a
woman; she also demonstrates by her own example that a woman may achieve liberation by
the same means as a man.

yudhiṣṭhira uvāca
aparityajya gārhasthyaṁ kuru-rājarṣisattama |
kaḥ prāpto vinayaṁ buddhyā mokṣa tattvaṁ vadasva me || 1 ||
saṁnyasyate yathātmāyaṁ saṁnyastātmā yathā ca yaḥ |
paraṁ mokṣasya yaccāpi tan me brūhi pitāmaha || 2 ||
Yudhishthira said:— "O Bhīṣma! Who has attained Liberation, how is the control of the mind
[and the other faculties] possible without abandoning the householder life. Please tell me this!
How the gross and the subtle bodies34 should be understood and renounced? O grandsire,
please also describe to me what the supreme excellence of Moksha35 is."
bhīṣma uvāca
atrāpy udāharantīmam itihāsaṁ purātanam |
janakasya ca saṁvādaṁ sulabhāyāśca bhārata || 3 ||
Bhishma said:– "In this connection there is an ancient anecdote of the conversation between
King Janaka and Sulabha which can be cited."
saṁnyāsa phalikaḥ kaścid babhūva nṛpatiḥ purā |
maithilo janako nāma dharma-dhvaja iti śrutaḥ || 4 ||

34
An individual is comprised of 3 bodies (śarīra) 1. The physical body (sthūla), 2. The subtle body
consisting of mind (sūkṣma) and 3. Causal body consisting of the latent sub-conscious seeds of previous
karmic conditioning (kāraṇa).
35
Mokṣa is liberation from the cycle of birth and death or complete liberation from attachment to the
material world while living.
 39
In the olden days there was a king of Mithila, by the name of Janaka popularly known as
Dharma-dhwaja (Flag-of-dharma). He was devoted to the practice of Renunciation (sanyāsa).
sa vede mokṣa śāstre ca sve ca śāstre kṛtāgamaḥ |
indriyāṇi samādhāya śaśāsa vasudhām imām || 5 ||
He was well conversant with the Vedas, and with the Scriptures dealing with Moksha, as well
as with the Scriptures dealing with his own duty as a ruler. Subjugating his senses, he ruled
this Earth.
tasya veda-vidaḥ prājñāḥ śrutvā tāṁ sādhu-vṛttatām |
lokeṣu spṛhayanty-anye puruṣāḥ puruṣeśvara || 6 ||
Hearing of his far renowned good conduct, many wise and highly educated people, desired to
emulate him.
atha dharma-yuge tasmin yoga dharmam anuṣṭhitā |
mahīm anucacāraikā sulabhā nāma bhikṣukī || 7 ||
At that time of great rectitude, there was a woman by the name of Sulabhā, who belonged to
the mendicant order. Practicing the disciplines of Yoga she wandered about over the earth.
tayā jagad idaṁ sarvam aṭantyā mithileśvaraḥ |
tatra tatra śruto mokṣe kathyamānas tridaṇḍibhiḥ || 8 ||
In the course of her wanderings, Sulabha heard from many Brahmin mendicants (daṇḍis36) in
various places, that the ruler of Mithila was devoted to the Dharma of Mokṣa.
sāti sūkṣmāṁ kathāṁ śrutvā tathyaṁ neti sasaṁśayā |
darśane jāta saṅkalpā janakasya babhūva ha || 9 ||
Hearing this report about king Janaka and keen to ascertaining whether it was true or not,
Sulabhā decided to arrange a personal interview with Janaka in order to test him.
tatra sā viprahā yātha pūrva rūpaṁ hi yogataḥ |
abibhradanavadyāṅgī rūpam anyad anuttamam || 10 ||
Through her Yogic powers Sulabhā transformed herself into a beautiful woman, assuming the
perfect figure of an unrivalled beauty37.
cakṣur nimeṣa mātreṇa laghvastra gati-gāminī |
videhānāṁ purīṁ subhrūr jagāma kamalekṣaṇā || 11 ||
sā prāpya mithilāṁ ramyāṁ samṛddha jana saṅkulām |
bhaikṣacaryāpadeśena dadarśa mithileśvaram || 12 ||
In the twinkling of an eye and with the speed of the quickest arrow, the fair-browed lady with
eyes shaped like lotus petals arrived at Mithila, the populous capital of the Videhas38. Dressed
as a mendicant [carrying the triple staff] she presented herself before the king.
rājā tasyāḥ paraṁ dṛṣṭvā saukumāryaṁ vapus tathā |
keyaṁ kasya kuto veti babhūvāgata vismayaḥ || 13 ||
The monarch, seeing her gorgeous sexy form, was filled with amazement and wondered who
she was, to whom she was attached, and from where she had come.

36
They are called daṇḍi or 'staff- bearers' because of the triple bamboo staff borne by them - representing
subjugation of body, speech and mind.
37
This shape-shifting act connects to the philosophical point she makes later, that all forms are transitory
and apparent, not permanent or innate to the ātman.
38
Vi-deha literally means "without a body" and Sulabhā assumes the king would be more interested in her
mind than in her body!
 40
tato'syāḥ svāgataṁ kṛtvā vyādiśya ca varāsanam |
pūjitāṁ pāda-śaucena varānnenāpy-atarpayat || 14 ||
Welcoming her, he assigned her an excellent seat. He honoured her by offering water to wash
her feet, and gratified her with excellent food and refreshments.
atha bhuktavatī prītā rājānaṁ mantribhir vṛtam |
sarva bhāṣya vidāṁ madhye codayāmāsa bhikṣukī || 15 ||
Duly refreshed and gratified with the hospitality offered to her, Sulabhā, who was surrounded
by his ministers, and seated in the midst of learned scholars, resolved to ask him some
questions.
sulabhā tvasya dharmeṣu mukto neti sasaṁśayā |
sattvaṁ sattvena yogajñā praviveśa mahīpate || 16 ||
Doubting that Janaka was in fact a jīvan-mukta,39 Sulabha, through her yogic powers then
projected her mind into that of the king.
netrābhyāṁ netrayorasya raśmīn saṁyojya raśmibhiḥ |
sā sma sañcodayiṣyantaṁ yoga bandhair babandha ha || 17 ||
Being very keen to question40 the king. Rays from her eyes penetrated into the eyes of the
king's and he became constrained by her Yogic powers.
janako'pyutsmayan rājā bhāvam asyā viśeṣayan |
pratijagrāha bhāvena bhāvamasyā nṛpottamaḥ || 18 ||
That king of kings, understood the intentions of Sulabhā, showing her respect and smiling and
with his inner intuition connected with her intuition.
tad ekasmin nadhiṣṭhāne saṁvādaḥ śrūyatāmayam |
chatrādiṣu vimuktasya muktāyāśca tridaṇḍake || 19 ||
The king, in his subtle (astral) form, was without the royal umbrella and sceptre (symbols of
his status) and Sulabhā, in her subtle form, was also without her triple staff. Both thus
remaining in the same (subtle) form, conversed with each other.
janaka uvāca
bhagavatyāḥ kva caryeyaṁ kṛtā kva ca gamiṣyasi |
kasya ca tvaṁ kuto veti papracchaināṁ mahīpatiḥ || 20 ||
Janaka said:– “O venerable lady, from where have you received your initiation into Sanyāsa?
To whom are you connected41? From where have you come here?
śrute vayasi jātau ca sadbhāvo nādhigamyate |
eṣvartheṣūttaraṁ tasmāt pravedyaṁ mat samāgame || 21 ||
No one can, without questioning, ascertain another's acquaintance with the Scriptures, or age,
or social origin. You should, therefore, answer these questions of mine, because you have
come to me.
chatrādiṣu viśeṣeṣu muktaṁ māṁ viddhi sarvaśaḥ |
sa tvāṁ saṁmantum iccāmi mānārhāhi matā si me || 22 ||

39
A jīvan-mukta is a person who has achieved Liberation mentally and spiritually but continues to live in a
physical body which is the product of Karma. The existence of the body continuing till the Karma is
exhausted.
40
Sancodayiṣyanti implies questioned. Here it means questioning the king internally or by Yoga power.
41
Janaka follows convention which defines a woman by her connection to a man.
 41
I want you to know that I am truly free from all vain attachment to my royal umbrella and
sceptre. I want you to know me as I really am. You are deserving I believe, of my respect.
yasmāccaitan mayā prāptaṁ jñānaṁ vaiśeṣikaṁ purā |
yasya nānyaḥ pravaktāsti mokṣe tam api me śṛṇu || 23 ||
Listen to me as I speak to you on this specific knowledge (vaiśeṣika42) which I acquired in
days of yore. I shall also inform you of my guru who was the only one who could transmit
this specific knowledge.
pārāśara sagotrasya vṛddhasya sumahātmanaḥ |
bhikṣoḥ pañcaśikhasyāhaṁ śiṣyaḥ parama saṁmataḥ || 24 ||
I am the beloved disciple of the exalted and venerable mendicant Pancha-shikha, belonging to
Parasara's43 clan.
sāṅkhyajñāne tathā yoge mahīpāla vidhau tathā |
trividhe mokṣa-dharme'smin gatādhvā chinna saṁśayaḥ || 25 ||
I have studied the Sankhya and the Yoga systems of philosophy as well as Politics (Rāja-
Dharma), which constitute the three well-known paths of Liberation. I have resolved all my
doubts in respect of these.
sa yathā śāstra dṛṣṭena mārgeṇeha parivrajan |
vārṣikāṁś caturo māsān purā mayi sukhoṣitaḥ || 26 ||
Wandering about and consistently pursuing the path that is taught by the Scriptures, the
learned Pancha-shikha formerly dwelt happily in my abode for a period of four months in the
rainy season.
tenāhaṁ sāṅkhya mukhyena sudṛṣṭārthena tattvataḥ |
śrāvitas trividhaṁ mokṣaṁ na ca rājyād vicālitaḥ || 27 ||
That expert scholar of Sankhya lectured me on the several ways in which one can attain
Liberation, convincingly and in an intelligible manner, which I could easily comprehend. He
did not, however, instruct me to give up my kingdom.
so'haṁ tām akhilāṁ vṛttiṁ trividhāṁ mokṣa saṁhitām |
mukta rāgaścarāmyekaḥ pade paramake sthitaḥ || 28 ||
Thus I obtained the threefold knowledge pertaining to Moksha. Freed from attachments, and
fixing my mind on the supreme Brahman, and in isolation, I practiced in its entirety that triple
conduct which is laid down in treatises on Moksha.
vairāgyaṁ punar etasya mokṣasya paramo vidhiḥ |
jñānād eva ca vairāgyaṁ jāyate yena mucyate || 29 ||
Dispassion (vairāgya) is the greatest means prescribed for moksha. It is from wisdom (jñāna)
that dispassion (vairāgya) arises and through which one becomes liberated.
jñānena kurute yatnaṁ yatnena prāpyate mahat |
mahad dvandva pramokṣāya sā siddhir yāvayotigā || 30 ||

42
It is difficult to say in what sense the word distinguishing (vaiśeṣikam) is used here. There is a particular
system of philosophy called Vaiseshika; the system believed to have been originally promulgated by a
Rishi of the name of Kanada. That system has close resemblance to the atomic theory of European
philosophers. It has many points of striking resemblance with Kapila's system or Sankhya. Then, again,
some of the original principles, as enunciated in the Sankhya system, are also called by the name of Viśeṣa.
43
Parāśara was a maharishi and the author of many ancient texts. He is accredited as the author of the first
Purana, the Vishnu Purana. He was the grandson of Vasishtha, the son of Śakti Maharṣi, and the father of
Vyasa.
 42
From knowledge arises the motivation to practice; and through practice one attains Self-
realisation. Through knowledge of Self one transcends joy and sorrow. And that enables one
to transcend death and attain to the state of perfection.
seyaṁ paramikā buddhiḥ prāptā nirdvandvatā mayā |
ihaiva gata mohena caratā mukta saṅginā || 31 ||
My ignorance has been dispelled, and accordingly I have transcended all pairs of opposites.
Even though I live as a householder, I'm constantly mindful of non-duality.
yathā kṣetraṁ mṛdūbhūtam adbhir āplāvitaṁ tathā |
janayaty aṅkuraṁ karma nṛṇāṁ tadvat punarbhavam || 32 ||
As soil, saturated with water and softened thereby, causes the seed to sprout forth, in the same
manner, one's acts (Karma) cause rebirth.
yathā cottāpitaṁ bījaṁ kapāle yatra tatra vā |
prāpyāpyaṅkura hetutvam abījatvān na jāyate || 33 ||
tadvad bhagavatānena śikhā proktena bhikṣuṇā |
jñānaṁ kṛtam abījaṁ me viṣayeṣu na jāyate || 34 ||
As a potentially fertile seed, when cooked, becomes infertile: in the same manner my mind,
having been freed from the productive principle of desire, through the instruction of the
venerable Pancha-shikha, no longer produces its fruit in the form of attachment to the sense-
objects.
nābhirajyati kasmiṁścin nānarthe na parigrahe |
nābhirajyati caiteṣu vyarthatvād rāga roṣayoḥ || 35 ||
My mind is free from attachment to either misfortune or fortune. I never experience love for
my spouse or hate for my enemies. Indeed, I am indifferent to both, realizing the pointlessness
of attachment and anger.
yaśca me dakṣiṇaṁ bāhuṁ candanena samukṣayet |
savyaṁ vāsyā ca yas takṣet samāvetāvubhau mama || 36 ||
I regard both the one that annoints my right hand with sandal-paste and one that wounds my
left, with perfect equanimity.
sukhī so'ham avāptārthaḥ sama loṣṭāśma kāñcanaḥ |
mukta saṅgaḥ sthito rājye viśiṣṭo'nyais tridaṇḍibhiḥ || 37 ||
Having attained my (true) goal in life, I am happy, and look equally upon a clod of earth, a
rock, and a lump of gold. I am freed from every kind of attachment, even though engaged in
ruling a kingdom. Consequently, my position is more distinguished than all you mendicants
who bear the triple staff.
mokṣe hi trividhā niṣṭhā dṛṣṭā pūrvair maharṣibhiḥ |
jñānaṁ lokottaraṁ yaccha sarva tyāgaśca karmaṇām || 38 ||
Some foremost scholars that are conversant with the topic of Moksha say that it has a triple
path (viz. Jñāna Yoga, Karma Yoga, and Sanyāsa). Some consider wisdom regarding all
things of the world to be the means of Liberation.
jñāna niṣṭhāṁ vadantyeke mokṣa śāstra vido janāḥ |
karma niṣṭhāṁ tathaivānye yatayaḥ sūkṣma darśinaḥ || 39 ||
Some hold that the total renunciation of acts (both physical and mental) is the means thereof.
Other scholars say that Wisdom (Jñāna Yoga) is the only means. Others, viz. Yatis, endued
 43
with subtle vision, are of the opinion that acts [done without a desire for their fruit] i.e. Karma
Yoga constitute the means.
prahāyobhayam apyetajjñānaṁ karma ca kevalam |
tṛtīyeyaṁ samākhyātā niṣṭhā tena mahātmanā || 40 ||
The exalted Pancha-shikha, rejecting both the paths of Wisdom (jñāna Yoga) and Works
(karma yoga), regarded the third (sanyāsa - renunciation) to be the only means to Liberation.
yame ca niyame caiva dveṣe kāme parigrahe |
māne dambhe tathā snehe sadṛśāste kuṭumbibhiḥ || 41 ||
If householders are endued with yama44 and niyama45, they become equal to renunciates
(Sannyāsins). If, on the other hand, Sannyāsins are endued with attraction (rāga) and aversion
(dveśa) and spouses and honour and pride and affection, they are equal to householders.
tridaṇḍādiṣu yadi asti mokṣo jñānena kenacit |
chatrādiṣu kathaṁ na syāt tulya hetau parigrahe || 42 ||
If one can attain Moksha by means of knowledge, then Moksha may exist in triple staffs [for
there is nothing to prevent the bearers of such a staff from acquiring the necessary
knowledge]. Why then may Moksha not exist in the umbrella and the sceptre as well,
especially, when there is equal reason in taking up the triple staff and the sceptre?
yena yena hi yasyārthaḥ kāraṇeneha kasyacit |
tat tad ālambate sarvaḥ sve sve svārtha parigrahe || 43 ||
Whatever one needs to obtain specific goals for which one has particular need arising from
some selfish motive, it is those objects that one utilizes to accomplish those very goals.
doṣa-darśī tu gārhasthye yo vrajaty-āśramāntaram |
utsṛjan parigṛhṇaṁśca so'pi saṅgān na mucyate || 44 ||
If a person, realising the inherent faults in the vocation of a householder renounces it for
adopting another vocation [such as sanyāsa which one considers to be of greater merit], one
cannot be regarded as being free from all attachments, [for all that one has done has been to
attach oneself to a new vocation after having relinquished one].
ādhipatye tathā tulye nigrahānugrahātmani |
rājarṣi bhikṣukācāryā mucyante kena hetunā || 45 ||
Sovereignty involves the rewarding and the chastising of others. The life of a mendicant
equally involves the same [for mendicants also reward and chastise those they can]. When
mendicants are therefore similar to kings in this respect, why should Liberation be the sole
prerogative of mendicants and not rulers?
atha satyādhipatye'pi jñānenaiveha kevalam |
mucyante sarva pāpebhyo dehe paramake sthitāḥ || 46 ||
Notwithstanding the possession of sovereignty therefore, one becomes free from sins by
means of wisdom/insight alone, while mindful of the Supreme Brahman.
kāśāya dhāraṇaṁ mauṇḍyaṁ triviṣṭabdhaḥ kamaṇḍaluḥ |
liṅgāny atyartham etāni na mokṣāyeti me matiḥ || 47 ||

44
ahimsa-satya-asteya brahmacarya-aparigraha yama — Yoga Sutras 2:30 yamas regulate one's
behaviour with others: non-violence, truth, non-stealing, continence, non acceptance of favours.
45
śauca, santoṣa, tapaḥ, svādhyāye, īśvara-pranidhānāni — niyamāḥ | Yoga Sutras 2:32 niyamas are
internal regulations: hygiene, contentment, austerity, study, surrender to Isvara.
 44
The wearing of saffron robes, shaving of the head, bearing of the triple staff, and the carrying
of water pot (Kamandalu), — these are merely the outward signs of one's vocation. These
have no value in aiding one in the attainment of Moksha.
yadi satyapi liṅge'smin jñānam evātra kāraṇam |
nirmokṣāyeha duḥkhasya liṅga mātraṁ nirarthakam || 48 ||
When, in spite of the adoption of these vocational trappings, wisdom alone is the cause of
one's freedom from suffering, it would appear that the adoption of mere emblems is perfectly
useless.
atha vā duḥkha śaithilyaṁ vīkṣya liṅge kṛtā matiḥ |
kiṁ tad evārtha sāmānyaṁ chatrādiṣu na lakṣyate || 49 ||
Or, if you have appropriated these emblems of Sannyāsa because you consider them to be aids
in the mitigation of suffering, then why shouldn't the mitigation of suffering be recognised in
the umbrella and the sceptre which I have appropriated?
ākiñcanye na mokṣo'sti kiñcanye nāsti bandhanam |
kaiñcanye cetare caiva jantur jñānena mucyate || 50 ||
Freedom does not exist in poverty; nor is bondage to be found in affluence. One attains
Freedom from suffering through wisdom alone, regardless of one's financial status.
tasmād dharmārtha kāmeṣu tathā rājya parigrahe |
bandhan āyataneṣveṣu viddhya bandhe pade sthitam || 51 ||
For these reasons, I am living in a state of complete Freedom (mokṣa), although ostensibly
engaged in the performance of right living (dharma), enjoyment of wealth (artha), and
pleasure (kāma) and ruling a kingdom which constitute a field of bondage [for the generality
of people].
rājyaiśvarya-mayaḥ pāśaḥ snehāyatana bandhanaḥ |
mokṣāśmani śite neha chinnas tyāgāsinā mayā || 52 ||
The bonds constituted by kingdom and affluence, and the bondage to attachments, I have cut
off with the sword of Renunciation whetted on the stone of the Scriptures dealing with
Moksha.
so'hamevaṅgato mukto jātāsthas tvayi bhikṣuki |
ayathārtho hi te varṇo vakṣyāmi śṛṇu tan mama || 53 ||
In this way I am Liberated. O sannyasinī, I have developed an affection for you. But that
should not prevent me from telling you that your behaviour does not accord with the practices
of the vocation which you profess!
saukumāryaṁ tathā rūpaṁ vapur agryaṁ tathā vayaḥ |
tavaitāni samastāni niyamaś ceti saṁśayaḥ || 54 ||
You're young, beautiful and have an exquisite body – these are a hindrance to Yoga, but in
addition you appear to have mastered Niyama (subjugation of the senses); but I do seriously
doubt it.46
yaccāpy-ananurūpaṁ te liṅgasyāsya viceṣṭitam |
mukto'yaṁ syān na vetyasmād dharṣito mat parigrahaḥ || 55 ||

46
She is beautiful, shapely and youthful, and Janaka therefore doubts that she has subdued her senses. The
implication here is that a young and beautiful woman is incapable of overcoming her desires for sensuality
and sexual pleasure.
 45
You have restrained my body [by entering into me with the aid of the Yogic power] for
ascertaining whether I am really liberated or not. This act of yours doesn't accord with that
vocation whose emblems you bear.
na ca kāma samāyukte mukte'pyasti tridaṇḍakam |
na rakṣyate tvayā cedaṁ na muktasyāsti gopanā || 56 ||
For a Yogini who possesses desire, the triple staff is inappropriate; so you have in fact
disgraced your staff. As for those that are liberated, it is their duty to protect themselves from
fall.
mat pakṣa saṁśrayāccāyaṁ śṛṇu yaste vyatikramaḥ |
āśrayantyāḥ svabhāvena mama pūrva parigraham || 57 ||
I will now list your transgressions because of your contact with me, and your having entered
into my physical body by your mind.
praveśaste kṛtaḥ kena mama rāṣṭre pure tathā |
kasya vā saṁnisargāt tvaṁ praviṣṭā hṛdayaṁ mama || 58 ||
Why have you entered into my kingdom and my palace? Who has authorised you to enter into
my mind?
varṇa pravara mukhyāsi brāhmaṇī kṣatriyo hyaham |
nāvayor eka yogo'sti mā kṛthā varṇa-saṅkaram || 59 ||
You belong to the foremost of all the social orders, being, as you are, a Brahmaṇa woman. I
am a Kshatriya. There is no legal union for us two so you've contributed to the intermixture of
social orders.
vartase mokṣa-dharmeṣu gārhasthye tvahamāśrame |
ayaṁ cāpi sukaṣṭaste dvitīyo''śrama-saṅkaraḥ || 60 ||
You are engaged in the practice of Yoga which leads to Liberation (renunciation). I live as a
householder. This act of yours therefore, is wrong for it produces an incompatible conjunction
of two antagonistic modes of life.
sagotrāṁ vāsagotrāṁ vā na veda tvāṁ na vettha mām |
sagotram āviśantyāste tṛtīyo gotra-saṅkaraḥ || 61 ||
I do not know whether you belong to my own gotra (exogamous clan) or not and you do not
know who I am (viz., to what gotra I belong). If you are of my own gotra, you have, by
entering into my person, committed another transgression – the violation of forbidden union47.
atha jīvati te bhartā proṣito'pyatha vā kvacit |
agamyā parabhāryeti caturtho dharma-saṅkaraḥ || 62 ||
If, again, your husband is alive and dwelling in a distant place, your illegal union with me has
produced the fourth transgression of confusion of dharma (dharma-saṅkara), for as the wife
of another you are not one with whom I may lawfully conjugate.
sā tvam etāny-akāryāṇi kāryāpekṣā vyavasyasi |
avijñānena vā yuktā mithyājñānena vā punaḥ || 63 ||
Are you perpetrating all these violations through motivation to accomplish some particular
purpose? Or are you acting from ignorance or from malice?
atha vāpi svatantrāsi svadoṣeṇeha kenacit |
yadi kiñcichrutaṁ te'sti sarvaṁ kṛtam anarthakam || 64 ||

47
According to the Dharma śāstras one cannot marry into the same clan (gotra)
 46
If, again, in consequence of your evil nature you have thus become thoroughly independent or
totally unrestrained in your behaviour, I tell you that if you have any knowledge of the
Scriptures, you will understand that everything you have done has been productive of evil.
idam anyat caturthaṁ te bhāva sparśa vighātakam |
duṣṭāyā lakṣyate liṅgaṁ pravaktavyaṁ prakāśitam || 65 ||
You're guilty of a fourth fault in consequence of these acts of yours, a fault that is destructive
of peace of mind. By endeavouring to display your superiority you have proven yourself to be
a wicked woman48.
na mayyevābhisandhiste jayaiṣiṇyā jaye kṛtaḥ |
yeyaṁ mat pariṣat kṛtsnā jetum icchasi tām api || 66 ||
Desirous as you are of asserting your victory, it is not me alone whom you wish to defeat, but
obviously you wish to obtain a victory over my entire court [consisting of these learned and
very superior Brahmanas].
tathār hatas tataśca tvaṁ dṛṣṭiṁ svāṁ pratimuñcasi |
mat pakṣapratighātāya svapakṣodbhāvanāya ca || 67 ||
By glancing in this way repeatedly towards all these virtuous Brahmanas, it is evident that
you desire to humiliate them all and glorify yourself [at their expense].
sā svenāmarṣajena tvamṛddhimohena mohitā |
bhūyaḥ sṛjasi yogāstraṁ viṣāmṛtam ivaikadhā || 68 ||
Stupefied by pride in your Yogic achievements that has arisen from jealousy [at the sight of
my power] you have caused a union of your mind with mine and thereby have really mingled
nectar with poison.
icchatoratra yo lābhaḥ strī puṁsor amṛtopamaḥ |
alābhaścāpyaraktasya so'tra doṣo viṣopamaḥ || 69 ||
The union of men and women who mutually desire each other is full of joy and as sweet as
nectar. When a lusty woman unites with a man who does not lust after her, instead of being a
virtue, is a fault that is as noxious as poison.
mā sprākṣīḥ sadhu jānīṣva svaśāstram anupālaya |
kṛteyaṁ hi vijijñāsā mukto neti tvayā mama ||
etat sarvaṁ praticchannaṁ mayi nārhasi gūhitum || 70 ||
Do not continue to touch me! Know that I am virtuous! Act according to your own Scriptures
(sannyāsa-dharma). The enquiry you wished to make, viz., whether I am or I am not
Liberated, is over. Now you should reveal to me all your secret motives.
sā yadi tvaṁ svakāryeṇa yadi anyasya mahīpateḥ |
tat tvaṁ satra praticchannā mayi nārhasi gūhitum || 71 ||
It is not appropriate that you disguise yourself, and conceal your objective from me, i.e.
whether this visit of yours has been prompted by the desire of accomplishing some personal
objective or for accomplishing the objective of some other king [that is hostile to me]49.
na rājānaṁ mṛṣā gacchen na dvijātiṁ kathañcana |
na striyaṁ strīguṇopetāṁ hanyurhyete mṛṣāgatāḥ || 72 ||

48
The implication is that she is a wicked woman because she's trying to display her superiority over men.
49
This speculation indicates that he is unable to conceive of an autonomous female agent and so thinks she
must be merely an instrument, acting at the behest of a male.
 47
One should never appear in disguise before a king, nor before a Brahmana, nor before a
married woman who is possessed of every wifely virtue. Those who appear in deceitful guise
before these three very soon meet with destruction.
rājñāṁ hi balam aiśvaryaṁ brahma brahma-vidāṁ balam |
rūpa yauvana saubhāgyaṁ strīṇāṁ balam anuttamam || 73 ||
The power of kings consists in their sovereignty. The power of Brahmanas conversant with
the Vedas is in knowledge. Women wield even greater power in consequence of their beauty,
youth and good fortune.
ata etair balair eve balinaḥ svārtham icchatā |
ārjavenābhigantavyā vināśāya hyanārjavam || 74 ||
Therefore, one who is desirous of success should always approach these three with sincerity
and candour, insincerity and deceit fail to produce success [in these three areas i.e. politcians,
priests and women].
sā tvaṁ jātiṁ śrutaṁ vṛttaṁ bhāvaṁ prakṛtim ātmanaḥ |
kṛtyam āgamane caiva vaktum arhasi tattvataḥ || 75 ||
It is befitting therefore, that you now inform me of the social order into which you were born,
of your learning, conduct, disposition and nature, as also of the purpose of your visit to this
place!”
ityetair asukhair vākyair ayuktair asamañjasaiḥ |
pratyādiṣṭā narendreṇa sulabhā na vyakampata || 76 ||
Bhishma continued:– “Though rebuked by the king in these insulting, improper, and
inappropriate words, the lady Sulabhā was not at all abashed.
ukta vākye tu nṛpatau sulabhā cārudarśanā |
tataś cārutaraṁ vākyaṁ pracakrāmātha bhāṣitum || 77 ||
After the king had spoken, the beautiful Sulabha then began her sweet and eloquent reply.”
navabhir navabhiścaiva doṣair vāg buddhi dūṣaṇaiḥ |
apetam upapannārtham aṣṭādaśa guṇānvitam || 78 ||
saukṣmyaṁ saṅkhyākramau cobhau nirṇayaḥ saprayojanaḥ |
pañcaitānyartha jātāni vākyam ityucyate nṛpa || 79 ||
Sulabha said:– “O king, speech and intellect ought always to be free from the nine verbal
faults and the nine judgmental faults. It should also, while communicating the meaning with
clarity, be possessed of the eighteen well known merits.
Ambiguity50, ascertainment of the faults and merits of premises and conclusions, weighing the
relative strength or weakness of those faults and merits, establishing of a conclusion, and the

50
Saukṣmyam, is literally subtlety. It means ambiguity here. These verses are extremely terse. For bringing
out the meaning of the verse, the following illustration may serve. A sentence is composed containing some
words each of which is employed in diverse senses, as the well-known verse of Parasara which has been
interpreted to sanction the remarriage of Hindu widows. Here, the objects indicated by the words used are
varied. Definite knowledge of the meaning of each word is arrived at by means of distinctions. i.e., by
distinguishing each meaning from every other. In such cases, the understanding before arriving at the
definite meaning, rests in succession upon diverse points, now upon one, now upon another. Indeed, the
true meaning is to be arrived at in such cases by a process of elimination. When such processes become
necessary and or seizing the sense of any sentence, the fault is said to be the fault of subtlety or ambiguity.
 48
element of persuasiveness 51 that attaches to the conclusion thus arrived at – these five
characteristics52 appertaining to the meaning constitute the authoritativeness of what is said.
eṣām ekaikaśo'rthānāṁ saukṣmyādīnāṁ sulakṣaṇam |
śṛṇu saṁsāryamāṇānāṁ padārthaiḥ pada-vākyataḥ || 80 ||
jñānaṁ jñeyeṣu bhinneṣu yathābhedena vartate |
tatrātiśayinī buddhis tat saukṣmyam iti vartate || 81||
Listen to the characteristics of these requirements beginning with ambiguity, one after another,
as I expound them according to the context. When the objects under investigation are
different from one another, true knowledge will depend upon the distinction between them,
and when there are many points to take into consideration then the problem of ambiguity
arises.
doṣāṇāṁ ca guṇānāṁ ca pramāṇaṁ pravibhāgaśaḥ |
kañcid artham abhipretya sā saṅkhyety upadhāryatām || 82 ||
idaṁ pūrvam idaṁ paścād vaktavyaṁ yad vivakṣitam |
krama yogaṁ tam apyāhur vākyaṁ vākya vido janāḥ || 83 ||
Saṅkhya is a method of critical investigation through elimination of faults or merits [in
premises and conclusions], by adopting provisional meanings. Krama – is the weighing of
relative strengths or weakness of the faults or merits [ascertained by the afore mentioned
process]. It consists in deciding the correctness of the placement of the words employed in a
sentence as regards their priority or posteriority. This is the view of persons conversant with
the interpretation of sentences or texts.
dharmārtha kāma mokṣeṣu pratijñāya viśeṣataḥ |
idaṁ tad iti vākyānte procyate sa vinirṇayaḥ || 84 ||
By 'conclusion' (nirṇaya) is meant the final determination, after considering everything
specific that has been said on the subjects of right living (dharma), pleasure (kāma), wealth
(artha), and Liberation (mokṣa).
icchā dveṣa bhavair duḥkhaiḥ prakarṣo yatra jāyate |
tatra yā nṛpate vṛttis tat prayojanam iṣyate || 85 ||
Suffering arises O King, through attraction (rāga) and aversion (dveśa). The course of action
that one takes in such matters [for dispelling the sorrow experienced] is called Prayojanam.
tānyetāni yathoktāni saukṣmyādīni janādhipa |
ekārtha samavetāni vākyaṁ mama niśāmaya || 86 ||
Take my word for it O king, that these characteristics of Ambiguity and the other (numbering
five in all), when occurring together, constitute a complete and intelligible sentence.
upetārtham abhinnārthaṁ nāpavṛttaṁ na cādhikam |
nāślakṣṇaṁ na ca sandigdhaṁ vakṣyāmi paramaṁ tava || 87 ||
na gurvakṣara sambaddhaṁ parāṅmukha mukhaṁ na ca |

51
By prayojanam is meant the conduct one pursues for gratifying one's wish to acquire or avoid any object.
Desire, in respect of either acquisition or avoidance, if ungratified, becomes a source of pain. The measures
that one adopts for removing that pain is called Prayojanam.
52
By occurrence of these five characteristics together is meant that when there are properly attended to by a
speaker or writer, only then can his sentence be said to be complete and intelligible. In Nyāya philosophy,
the five requisites are Pratijna – premise, Hetu - cause, Udahāraṇa – example, Upanaya – application of
example and Nirṇaya – conclusion. In the Mimamsa philosophy, the five requisites have been named
differently. Vak-viśaya – sentance under discussion, Samśaya – doubt, Pūrva-pakṣa – the oppositon's view,
Uttara-pakṣa – the proposed view and Nirṇaya – settled conclusion.
 49
nānṛtaṁ na trivargeṇa viruddhaṁ nāpy-asaṁskṛtam || 88 ||
na nyūnaṁ kaṣṭa śabdaṁ vā vyutkramābhihitaṁ na ca |
na śeṣaṁ nānukalpena niṣkāraṇam ahetukam || 89 ||
My discourse will be meaningful, free from ambiguity, logical, free from verbosity or
tautology, smooth, clear, free from haranguing, agreeable, truthful, not inconsistent with the
three human pursuits (viz., Dharma – Morality, Artha – Wealth and Kāma – Pleasure),
refined, direct, free from harshness or difficulty of comprehension, systematic, based upon
common-sense, connected with one another as cause and effect and each having a specific
object.
kāmāt krodhād bhayāl lobhād dainyād ānārya kāttathā |
hrīto'nukrośato mānānna vakṣyāmi kathañcana || 90 ||
Nothing that I shall say to you is motivated by either desire, anger, fear, greed, desire to
debase you, deceit, shame, compassion or pride. [I answer you because it is proper for me to
give a rejoinder to what you have said].
vaktā śrotā ca vākyaṁ ca yadā tvavikalaṁ nṛpa |
samameti vivakṣāyāṁ tadā so'rthaḥ prakāśate || 91 ||
True meaningful communication occurs only when the speaker, the listener, and the words
spoken thoroughly agree with one another.
vaktavye tu yadā vaktā śrotāram avamanyate |
svārthamāha parārthaṁ vā tadā vākyaṁ na rohati || 92 ||
In trying to communicate, when a speaker shows disregard for the comprehension of the
hearer by using words whose meaning he alone understands, then, however appropriate those
words may be, they become incapable of communicating a message.
atha yaḥ svārtham utsṛjya parārthaṁ prāha mānavaḥ |
viśaṅkā jāyate tasmin vākyaṁ tad api doṣavat || 93 ||
One who, abandoning all regard for personal meaning, uses words that are of excellent sound
and sense, but engenders only erroneous impressions in the mind of the hearer is also a bad
communicator.
yastu vaktā dvayor artham aviruddhaṁ prabhāṣate |
śrotuścaivātmanaścaiva sa vaktā netaro nṛpa || 94 ||
The orator, however, who employs words that, while expressing the intended meaning, are
also intelligible to the hearer, truly deserves to be called a communicator. No one else
deserves the name.
tad arthavad idaṁ vākyam upetaṁ vākya sampadā |
avikṣiptamanā rājann ekāgraḥ śrotum arhasi || 95 ||
Therefore, O king, you should listen with focussed attention to these words of mine, which
are grammatically and syntactically correct and profoundly meaningful.
kāsi kasya kuto veti tvayāham abhicoditā |
tatrottaram idaṁ vākyaṁ rājann ekamanāḥ śṛṇu || 96 ||
You have asked me who I am, to whom I belong, where I am coming from, etc. Listen to me,
O king, with undivided attention, as I answer these questions of yours.
yathā jatu ca kāṣṭhaṁ ca pāṁsavaś codabindubhiḥ |
suśliṣṭāni tathā rājan prāṇinām iha sambhavaḥ || 97 ||
 50
As resin and wood, as grains of dust and drops of water, exist commingled when brought
together, even so are the existences of all creatures.
śabdaḥ sparśo raso rūpaṁ gandhaḥ pañcendriyāṇi ca |
pṛthagātmā daśātmānaḥ saṁśliṣṭā jatu-kāṣṭhavat |
na caiṣāṁ codanā kācid astītyeṣa viniścayaḥ || 98 ||
Sound, touch, taste, form, and scent and the senses related to them, though seperate from the
Self (ātman), yet exist in a state of commingling like resin and wood. It is again well known
that nobody asks any of these, saying, who are you?
ekaikasyeha vijñānaṁ nāstyātmani tathā pare |
na veda cakṣuś-cakṣuṣṭvaṁ śrotraṁ nātmani vartate || 99 ||
Each of them also has no knowledge either of itself or of the others. The eye cannot see itself.
The ear cannot hear itself.
tathaiva vyabhicāreṇa na vartante parasparam |
saṁśliṣṭā nābhijāyante yathāpa iha pāṁsavaḥ || 100 ||
The senses and their objects although mingling together do not know each other – just as dust
and water mingled together cannot know each other though existing in a state of union.
bāhyānanyān-apekṣante guṇāṁs-tān-api me śṛṇu |
rūpaṁ cakṣuḥ prakāśaśca darśane hetavastrayaḥ || 101||
In order to discharge their respective functions, they need the contact of objects that are
external to them. The eye, form and light, constitute the three requisites of the operation
called seeing.
yathaivātra tathānyeṣu jñānajñeyeṣu hetavaḥ || 102 ||
jñānajñeyāntare tasmin mano nāmāparo guṇaḥ |
vicārayati yenāyaṁ niścaye sādhvasādhunī || 103 ||
Exactly the same happens in respect of the operations of the other senses and their targets.
Then in addition to the functions of the senses [called vision, hearing, etc.] and their targets
[viz., form, sound; etc.], there is the mind which is different than the senses and is regarded to
have a function of its own. With its help one distinguishes between the existent and the non-
existent for discerning [in the matter of all data derived from the senses].
dvādaśas tvaparastatra buddhir nāma guṇaḥ smṛtaḥ |
yena saṁśaya pūrveṣu boddhavyeṣu vyavasyati || 104 ||
Together with the five senses of knowledge and five senses of action, the mind (manas)
makes a total of eleven. The twelfth is the intellect (buddhi). When doubt arises regarding
something to be known, the intellect comes forward and settles all doubts.
atha dvādaśake tasmin sattvaṁ nāmāparo guṇaḥ |
mahāsattvo'lpasattvo vā jantur yenānumīyate || 105 ||
After the twelfth, sattva-guṇa is another principle numbering the thirteenth. All beings are
judged according to its predominance in their contitutions.
ahaṁ karteti cāpyanyo guṇastatra caturdaśaḥ |
mamāyamiti yenāyaṁ manyate na ca manyate || 106 ||
After this, ahaṅkāra [the sense of self] is another principle [numbering the fourteenth]. Its
function is to develop an apprehension of Self as the actor, distinguished from what is not-self.
atha pañcadaśo rājan guṇas tatrāparaḥ smṛtaḥ |
pṛthak kalā samūhasya sāmagryaṁ tad ihocyate || 107 ||
 51
guṇastv evāparas tatra saṅghāta iti ṣoḍaśaḥ |
Vāsana53 is the fifteenth principle, O king. This forms the nexus of everything and the totality
of all these principles is the sixteenth known as nescience or Avidya54.
prakṛtir vyaktir ityetau guṇau yasmin samāśritau || 108 ||
sukha duḥkhe jarā mṛtyū lābhālābhau priyāpriye |
iti caikonaviṁśo'yaṁ dvandva yoga iti smṛtaḥ || 109 ||
Unto it inhere the seventeenth and the eighteenth principles called Prakriti (Māyā55) and
Vyakti [puruṣa or individual modes of consciousness]. Happiness and sorrow, decrepitude and
death, acquisition and loss, the agreeable end the disagreeable these constitute the nineteenth
principle and are called the 'pairs of opposites'.
ūrdhvam ekona viṁśatyāḥ kālo nāmāparo guṇaḥ |
itīmaṁ viddhi viṁśatyā bhūtānāṁ prabhavāpyayam || 110 ||
Beyond the nineteenth principle is another, viz., Time (kāla) called the twentieth. The births
and deaths of all creatures are due to the action of this twentieth principle.
viṁśakaścaiṣa saṅghāto mahā-bhūtāni pañca ca |
sad asad bhāva yogau ca guṇāvanyau prakāśakau || 111 ||
These twenty exist together. Besides these, the five Great Primal Elements, and existence and
non-existence, bring up the total to twenty-seven.
ityevaṁ viṁśatiścaiva guṇāḥ sapta ca ye smṛtāḥ |
vidhiḥ śukraṁ balaṁ ceti traya ete guṇāḥ pare || 112 ||
Beyond these, are three others; namely vidhi (the seed of saṁskāras), śukra (the activation of
saṁskāras) and bala (the fulfilling of activated saṁskāras), that make the tally reach thirty.
viṁśatir-daśa caiva saṅkhyānataḥ smṛtāḥ |
samagrā yatra vartante taccharīram iti smṛtam || 113 ||
That in which these ten and twenty principles occur and operate is said to be the physical
body.
avyaktaṁ prakṛtiṁ tvāsāṁ kalānāṁ kaścid icchati |
vyaktaṁ cāsāṁ tathaivānyaḥ sthūladarśī prapaśyati || 114 ||
Some persons regard unmanifest Prakriti to be the source or cause of these thirty principles.
(This is the view of the atheistic Sankhya school). The Kanadas of gross vision regard the
Manifest (or atoms) to be their cause.
avyaktaṁ yadi vā vyaktaṁ dvayīmatha catuṣṭayīm |
prakṛtiṁ sarva bhūtānāṁ paśyanty-adhyātma cintakāḥ || 115 ||
Whether the Unmanifest or the Manifest is their cause, or whether the two (viz., the Supreme
or Purusha and the Manifest or atoms) be, regarded as their cause, or fourthly, whether the
four together (viz., Purusha, the Supreme, his Māya and Jīva and Avidya or Ignorance) are
the causes, the spiritual philosophers all agree that Nature (Prakriti) and the atoms are the
cause of all creatures.
yeyaṁ prakṛtir avyaktā kalābhir vyaktatāṁ gatā |
ahaṁ ca tvaṁ ca rājendra ye cāpyanye śarīriṇaḥ || 116 ||

53
All positive and negative experiences leave "impressions" on the mind known as saṁskāras the group of
saṁskāras create a habitual pattern (vāsana) which then constitute one's personality.
54
Avidya is the subjective but erroneous perception that the body is the real self rather than a vehicle.
55
Māyā is the concept that the objective world is ultimately real and susbtantive.
 52
That Prakriti which is unmanifest, becomes manifest in the form of these principles. Myself,
yourself, O monarch, and all others that are embodied are the result of that Prakriti [so far as
our bodies are concerned].
binduny āsādayo'vasthāḥ śukra-śoṇita sambhavāḥ |
yāsām eva nipātena kalalaṁ nāma jāyate || 117 ||
Gestation and other (embryonic) phases begin with the meeting of the sperm and ovum
because of insemination — the first embryonic stage is called 'Kalala.'
kalalād arbudotpattiḥ peśī cāpyarbudodbhavā |
peśyāstvaṅgābhi nirvṛttir nakha romāṇi cāṅgataḥ || 118 ||
sampūrṇe navame māse jantor jātasya maithila |
jāyate nāma rūpatvaṁ strī pumānveti liṅgataḥ || 119 ||
The next stage of gestation is called budbuda (4 weeks) followed by what is called peshi– (7
weeks) the stage in which the various limbs become manifested. From this last condition
appear nails and hair. Upon the expiration of the ninth month the foetus takes its birth and it
comes to be called a boy or girl as the sex may be.
jātamātraṁ tu tad rūpaṁ dṛṣṭvā tāmra nakhāṅguli |
kaumāra rūpam āpannaṁ rūpato nopalabhyate || 120 ||
kaumārād yauvanaṁ cāpi sthāviryaṁ cāpi yauvanāt |
anena krama yogena pūrvaṁ pūrvaṁ na labhyate || 121 ||
When the baby emerges from the womb, its nails and fingers seem to be of the hue of
burnished copper. The next developmental stage is infancy, and the form gradually changes.
From infancy it progresses to youth, then maturity and finally old age. As the person advances
from one developmental stage into another, the form presented in the previous stage
undergoes transformation.
kalānāṁ pṛthag arthānāṁ pratibhedaḥ kṣaṇe kṣaṇe |
vartate sarva bhūteṣu saukṣmyāt tu na vibhāvyate || 122 ||
The constituent elements of the body, which serve diverse functions in the general physiology,
undergo change every moment in every creature. These modifications, however, are so
minute that they cannot be noticed.
na caiṣāmapyayo rājaṅllakṣyate prabhavo na ca |
avasthāyām avasthāyāṁ dīpasye vārciṣo gatiḥ || 123 ||
The birth of cells, and their death, in each successive condition, cannot be observed, O king,
even as one cannot mark the changes in the flame of a burning lamp.
tasyāpyevam prabhāvasya sad aśvasyeva dhāvataḥ |
ajasraṁ sarva lokasya kaḥ kuto vā na vā kutaḥ || 124 ||
kasyedaṁ kasya vā nedaṁ kuto vedaṁ na vā kutaḥ |
sambandhaḥ ko'sti bhūtānāṁ svair apy avayavair iha || 125 ||
When such is the state of the bodies of all creatures, when the bodies are changing incessantly
even like the rapid movement of a good race-horse – who then has come from where or not,
to whom someone belongs or not, or from where does one arise or not? What connection
actually exists between creatures and their own bodies?
yathādityān maṇeścaiva vīrudbhyaścaiva pāvakaḥ |
bhavaty evaṁ samudayāt kalānām api jantavaḥ || 126 ||
 53
As from the contact between the rays of the sun and a magnifying glass, or from two pieces of
wood when rubbed together, fire is generated, even so beings are generated from the
combination of the (thirty) principles already named.
ātmany evātmanātmānaṁ yathā tvam anupaśyasi |
evam evātman ātmānam anyasmin kiṁ na paśyasi || 127 ||
Indeed, as you yourself see your own Self in your body by yourself. Why is it that you do not
see your own body and your own Self in the bodies and Selves of others?
yady ātmani parasmiṁśca samatā madhya vasyasi || 128 ||
atha māṁ kāsi kasyeti kim artham anupṛcchasi |
idaṁ me syād idaṁ neti dvandvair muktasya maithila || 129 ||
kāsi kasya kuto veti vacane kiṁ prayojanam || 130 ||
If you do actually see an identity with yourself and others, why then did you ask me who I am
and to whom do I belong? If it is true that you have, O king been liberated from duality that
(erroneously) claims – this is mine and this other is not mine – then what use is there of such
questions as "Who are you?", "Whose are you?" and "Whence do you come?"56
ripau mitre'tha madhyasthe vijaye sandhi-vigrahe |
kṛtavānyo mahīpāla kiṁ tasmin mukta lakṣaṇam || 131 ||
How can one know that the king is Liberated who acts just as others act towards enemies and
allies and neutrals and in victory and truce and war?57
trivarge saptadhā vyaktaṁ yo na vedeha karmasu |
saṅgavānyas tri-varge ca kiṁ tasmin mukta lakṣaṇam || 132 ||
What are the indications of Liberation in one who does not know the true nature of the three
goals (dharma, artha and kāma) as manifested in seven ways58 in all acts and who, on that
account, is attached to that aggregate of three?
priye caivāpriye caiva durbale balavatyapi |
yasya nāsti samaṁ cakṣuḥ kiṁ tasmin mukta lakṣaṇam || 133 ||
What indications of Liberation can there be in one who fails to look with an equal eye on the
agreeable, on the weak, and the strong?
tad ayuktasya te mokṣe yo'bhimāno bhaven nṛpa |
suhṛdbhiḥ sa nivāryaste vicittasyeva bheṣajaiḥ || 134 ||
In reality you have not achieved the acme of Yoga and your pretence of being enlightened
should be discredited by your counsellors! Your endeavour to achieve Liberation [when you

56
What Sulabha says here is this:– the great primary elements are the same whether they make up this body
or any other body; and then it is the same consciousness (cit) that pervades every combination of the great
elements. The object of this observation is to show that Janaka should not have asked these questions about
Sulabha, he and she being essentially of the same essence. To regard the two as different would indicate
obscuration of vision.
57
The indication of an enlightened being is equal vision in terms of male & female, friends & enemies,
weak & strong etc.
58
The seven ways are as follows:– Righteousness (D), Wealth (A) and Pleasure (K) independently and
distinct from one another count three, then the D + A, then D + K, and A + K, count three and lastly, all
three existing together D+A+K. In all acts, one or other of these seven may be found. The first (D) and
second (A) exist in all acts whose result is the righteous acquisition of wealth; the first (D) and third (K)
exist in the procreation of children in lawful wedlock; the second (A) and third (K) in ordinary acts of
worldly men. Of acts in which all three combine, the rearing of children may be noticed, for it is at once a
duty, a source of wealth, and a pleasure.
 54
have so many faults] is like the use of medicine by a patient who indulges in all kinds of
forbidden food and practices.
tāni tāny tu sañcintya saṅgasthānāny arindama |
ātmanā'tmani sampaśyet kiṁ tasmin mukta lakṣaṇam || 135 ||
Reflecting upon all those sources of attachment with which one is involved, one should
realise one's own Self. What else can be seen as an indication of enlightenment?
imāny anyāni sūkṣmāṇi mokṣam āśritya kānicit |
caturaṅga pravṛttāni saṅgasthānāni me śṛṇu || 136 ||
Listen now to me as I expand in detail on these and certain other minute sources of
attachment appertaining to the four well known acts [of sleep, enjoyment, eating, and
dressing] to which you are still bound though you profess yourself to have adopted the
Dharma of Liberation.
ya imāṁ pṛthivīṁ kṛtsnām eka chatrāṁ praśāsti ha |
ekameva sa vai rājā pura madhyāvasat yuta || 137 ||
That one who needs to rule the whole world must, indeed, be a single ruler without a second.
He is obliged to live in only a single city.
tat pure caikamevāsya gṛhaṁ yad adhitiṣṭhati |
gṛhe śayanam apyekaṁ niśāyāṁ yatra līyate || 138 ||
In that city he has only one palace in which he has only one sleeping chamber. In that
chamber he has only one bed on which at night he lies upon.
śayyārdhaṁ tasya cāpyatra strīpūrvamadhitiṣṭhati |
tadanena prasaṅgena phalenaiveha yujyate || 139 ||
Half that bed he is obliged to share with his wife. This may serve as an example of how little
the king's share is of all that he is said to own.
evam evopabhogeṣu bhojanāc cādaneṣu ca |
guṇeṣu parimeyeṣu nigrahānugrahau prati || 140 ||
This is the case with all objects of enjoyment, and with the food he eats, and with the clothes
he wears. He is thus attached to a very limited share of all things. He is again, involved in the
duties of rewarding and punishing.
para-tantraḥ sadā rājā svalpe so'pi prasajjate |
sandhi vigraha yoge ca kuto rājñaḥ svatantratā || 114 ||
The king is always dependent on others. He enjoys a very small share of all he is supposed to
own, and to that too, he's attached [just as others are attached to their respective possessions].
In the matter also of peace and war, the king is not independent.
strīṣu krīḍā vihāreṣu nityam asyāsvatantratā |
mantre cāmātya samitau kuta eva svatantratā || 142 ||
In the matter of women, of sports and other kinds of enjoyment, the king's inclinations are
exceedingly circumscribed. In the matter of taking counsel and in the senate what
independence can the monarch be said to have?
yadā tvājñāpayat yanyāṁs tadāsyoktā svatantratā |
avaśaḥ kāryate tatra tasmiṁs tasmin guṇe sthitaḥ || 143 ||
When, indeed, he issues decrees, he is said to be thoroughly independent. But then a few
moments later, his counsellors will advise him to change or modify his orders.
 55
svaptu kāmo na labhate svaptuṁ kāryārthibhir janaiḥ |
śayane cāpyanujñātaḥ supta utthāpyate'vaśaḥ || 144 ||
If the monarch desires to sleep, he cannot gratify his desire, resisted by those who have
business to transact with him. He must sleep only when permitted, and must arise whenever
an emergency arises to which he must attend.
abhigamyābhigamyainaṁ yācante satataṁ narāḥ |
na cāpyutsahate dātuṁ vittarakṣī mahājanāt || 145 ||
Petitioners come in batches to the king and solicit him for funding. Being however, the
custodian of the public treasury, he cannot freely give funding to those causes which he thinks
are the most deserving.
dāne kośakṣayo hyasya vairaṁ cāpyaprayacchataḥ |
kṣaṇenāsyopavartante doṣā vairāgya kārakāḥ || 146 ||
If he funds his pet causes, the treasury becomes exhausted. If he does not, disappointed
lobbyists look upon him with hostility. He becomes vexed and as the result of this, he
becomes disenchanted with politics.
prājñāñ śūrāṁs tathaivāḍhyān ekasthāne'pi śaṅkate |
bhayam apyabhaye rājño yaiśca nityam upāsyate || 147 ||
If many clever, powerful and wealthy men associate together, the king becomes exceedingly
distrustful. Even when there is no cause of fear, the king entertains fear of those other
politicians that always wait upon him.
tathā caite praduṣyanti rājanye kīrtitā mayā |
tathaivāsya bhayaṁ tebhyo jāyate paśya yādṛśam || 148 ||
Those I have mentioned O king, the courtiers and counsellors also find fault with him. I'll tell
you in what way the king's fears may arise from even them!
sarvaḥ sve sve gṛhe rājā sarvaḥ sve sve gṛhe gṛhī |
nigrahānugrahau kurvaṁs tulyo janaka rājabhiḥ || 149 ||
All men are actually like petty kings in their own houses. All men, in their own houses are
masters of their householder. Like kings, they control, chastise and reward [their family
members].
putrā dārās tathaivātmā kośo mitrāṇi sañcayaḥ |
paraiḥ sādhāraṇā hyete tais tairevāsya hetubhiḥ || 150 ||
Like kings, others also have children, spouses and friends/allies and resources. In respect of
these the king is not different from all others.
hato deśaḥ puraṁ dagdhaṁ pradhānaḥ kuñjaro mṛtaḥ |
loka sādhāraṇeṣveṣu mithyājñānena tapyate || 151 ||
If the country is ruined, the city consumed by fire – the foremost of elephants is dead, at all
this the king yields to grief like others. He takes these tragedies personally although these
impressions are all due to ignorance and error.
amukto mānasair duḥkhair icchādveṣa priyod bhavaiḥ |
śiro rogādibhī rogais tathaiva vinipātibhiḥ || 152 ||
The king is seldom freed from mental grief caused by attachment, aversion and anxiety. He is
also afflicted by headaches and other kinds of health issues like everyone else.
 
 56
dvaṁdvais tais tair upahataḥ sarvataḥ pariśaṅkitaḥ |
bahu pratyarthikaṁ rājyam upāste gaṇayan niśāḥ || 153 ||
The monarch is afflicted (like others) by all pairs of opposites (as pleasure and pain, etc). He
is paranoid at everything. Indeed, full of adversaries and impediments as a state is, the
monarch, while he enjoys it, passes nights sleeplessly.
tad alpa sukham atyarthaṁ bahu duḥkham asāravat |
tṛṇāgni jvalana prakhyam phena budbuda sanibham |
ko rājyam abhipadyeta prāpya copaśamaṁ labhet || 154 ||
Sovereignty, therefore, is blessed with an exceedingly small amount of happiness. The misery
with which it is endued is very great. It is as unsubstantial as a fire fed by straw or the bubbles
of froth on the surface of water. Who would want to obtain sovereignty, or having acquired
sovereignty, who can hope for tranquillity?
mam edam iti yaccedaṁ puraṁ rāṣṭraṁ ca manyase |
balaṁ kośam amātyāṁśca kasyaitāni na vā nṛpa || 155 ||
You regard this land and this palace as yours. You think also that this army, this treasury, and
these counsellors all belong to you. Whose, however, in reality are they, and whose are they
not?
mitrāmātyaṁ puraṁ rāṣṭraṁ daṇḍaḥ kośo mahīpatiḥ |
saptāṅgasyāsya rājyasya tridaṇḍasyeva tiṣṭhataḥ ||
anyonya guṇa yuktasya kaḥ kena guṇato'dhikaḥ || 156 ||
Allies, ministers, capital, provinces, judiciary, treasury, and the king, these seven constitute
the limbs of a kingdom. Like the three staffs in my hand they are under your control. Both my
staffs and your 7-limbed state have excellent virtues. Which of them can be said to be
superior?
teṣu teṣu hi kāleṣu tat tad aṅgaṁ viśiṣyate |
yena yat sidhyate kāryaṁ tat prādhānyāya kalpate || 157 ||
At certain times one or other of these limbs may be regarded as more important that the rest
when some desirable end is served through their agency. Superiority, for the time being, is an
evaluation of the one whose efficacy is thus seen.
saptāṅgaścāpi saṅghātastrayaścānye nṛpottama |
sambhūya daśavargo'yaṁ bhuṅkte rājyaṁ hi rājavat || 158 ||
The seven limbs already mentioned and the three others59, forming an aggregate of ten, are
mutually constitutive and supportive. They are said to enjoy the kingdom like the king
himself.
yaśca rājā mahotsāhaḥ kṣatra dharma-rato bhavet |
sa tuṣyed daśa bhāgena tatas tvanyo daśāvaraiḥ || 159 ||
That energetic king who is dedicated to Kshatriya principles [and wishes to rule fairly],
should be satisfied with taxing a tenth part of the product of his subjects. Other kings are seen
to be satisfied with less than a tenth part of such produce.
nāstyasādhāraṇo rājā nāsti rājyam arājakam |
rājye'sati kuto dharmo dharme'sati kutaḥ param || 160 ||

59
Some commentators suggest that the three are:— Vriddhi (growth/expansion), Kṣaya (downsizing) and
Sthāna (stablization) which depend on policy. Others suggest that they are:– prabhu-śakti (the legislative
power), utsāha-śakti (the power of systematic application) and mantra-śakti (edictal power)
 57
If there were not a populace there would be no leader, and there is no kingdom without a king.
If there be no kingdom, there can be no Dharma, and without Dharma, how can there be
spiritual elevation?
sāham etāni karmāṇi rājya duḥkhāni maithila |
samarthā śataśo vaktum atha vāpi sahasraśaḥ || 161 ||
But how many kings are there that rule their kingdoms well? I can mention hundreds and
thousands of faults like these that attach to principalities and politicians.
svadehe nābhiṣaṅgo me kutaḥ para parigrahe |
na mām evaṁ vidhāṁ muktām īdṛśaṁ vaktum arhasi || 162 ||
I have no attachment whatsoever to my body, so how then can I be said to have any
connection with the bodies of others? You can not thus falsely charge me with having
deviated from my renunciate vows.
nanu nāma tvayā mokṣaḥ kṛtsnaḥ pañcaśikhācchrutaḥ |
sopāyaḥ sopaniṣadaḥ sopāsaṅgaḥ saniścayaḥ || 163 ||
Have you heard the Dharma of Liberation in its entirety from Panchasikha together with its
means (upāya, nididhyāsana), its methods (śravana, manana), its practices (yama, niyama
and yogangas), and its conclusion (union of jivātma and paramātma)60?
tasya te mukta saṅgasya pāśān ākramya tiṣṭhataḥ |
chatrādiṣu viśeṣeṣu kathaṁ saṅgaḥ punar nṛpa || 164 ||
If you have overcome all your conditioning and freed yourself from all attachments, may I ask
you, O king, why do you continue to nurture your attachments still to this royal umbrella and
these other appendages of royalty?61
śrutaṁ te na śrutaṁ manye mithyā vāpi śrutaṁ śrutam |
atha vā śruta saṅkāśaṁ śrutam anyacchrutaṁ tvayā || 165 ||
In my view you may have heard but not listened well to the Scriptures [taught by Pañcaśikha],
or, you may have listened to them but distorted their teaching, or, perhaps you have listened
to some other treatises appearing like the Scriptures.
athāpīmāsu sañjñāsu laukikīṣu pratiṣṭhasi |
abhiṣaṅgāvarodhābhyāṁ baddhas tvaṁ prākṛto mayā || 166 ||
It seems that you are possessed only of worldly knowledge, and that like an ordinary man of
the world you are bound by attachment to sense-objects and spouses and mansions and the
like.
sattvenānupraveśo hi yo'yaṁ tvayi kṛto mayā |
kiṁ tavāpakṛtaṁ tatra yadi mukto'si sarvataḥ || 167 ||
If it is true that you have been liberated from all attachments, what harm have I done you by
entering your person with only my intellect?
niyamo hyeṣa dharmeṣu yatīnāṁ śūnya-vāsitā |
śūnyam āvāsayantyā ca mayā kiṁ kasya dūṣitam || 168 ||

60
Upāya or 'means' implies here the attitude of sitting in meditation (as in Yoga). Upaniṣad or 'method'
implies śravana and manana i.e., listening and deep thinking. Upasaṅga or 'practices' imply the several
limbs of yoga leading to Dhyana, meditation. etc. Niścaya or conclusion has reference to unification with
Brahman.
61
The object of this verse is to show that as Janaka rules his kingdom in a disinterested and detached
manner, he cannot lay claim to the merit that belongs to kings - i.e. who rule with a passion.
 58
Among all the four social orders the custom of monastics (Yatis) is to dwell in uninhabited or
deserted abodes. What harm then have I done to you by entering your [supposedly] empty
body and mind?
na pāṇibhyāṁ na bāhubhyāṁ pādorubhyāṁ na cānagha |
na gātrāvayavair anyaiḥ spṛśāmi tvā narādhipa || 169 ||
I have not touched you, with my hands, or arms, or feet, or thighs, O sinless one, or with any
other part of my physical body.
kule mahati jātena hrīmatā dīrgha-darśinā |
naitat sadasi vaktavyaṁ sad vāsadvā mithaḥ kṛtam || 170 ||
You are born in an illustrious clan. You have modesty. You have foresight. Whether the act
can be considered as good or bad, my entrance into your body has been a private one,
concerning us two only. Was it proper for you to broadcast that private act before all your
entire court?62
brāhmaṇā guravaśceme tathāmātyā gurūttamāḥ |
tvaṁ cātha gurur apyeṣām evam anyonya gauravam || 171 ||
These Brahmins are all worthy of respect. They are foremost among preceptors. You also are
entitled to their respect, being their king. Revering them, you are entitled to receive reverence
from them.
tad evam anusandṛśya vācyāvācyaṁ parīkṣatā |
strī-puṁsoḥ samavāyo'yaṁ tvayā vācyo na saṁsadi || 172 ||
Reflecting on all this, it was not proper for you to proclaim before these foremost of men the
fact of this conjugation between two persons of opposite sexes, if, indeed, you are really
acquainted with the rules of propriety in respect of media.
yathā puṣkara parṇasthaṁ jalaṁ tat parṇa saṁsthitam |
tiṣṭhaty aspṛśatī tadvat tvayi vatsyāmi maithila || 173 ||
O king of Mithila, I am present within you without touching you at all, even like a drop of
water on a lotus leaf that stays on it without drenching it in the least.
yadi vāpy aspṛśantyā me sparśaṁ jānāsi kañcana |
jñānaṁ kṛtam abījaṁ te kathaṁ teneha bhikṣuṇā || 174 ||
If you are experiencing my touch without any touch occuring, then I say you have failed to
realise the teaching of Panchasikha — like an unproductive seed.
sa gārhasthyācchyutaśca tvaṁ mokṣaṁ nāvāpya durvidam |
ubhayor antarāle ca vartase mokṣa vātikaḥ || 175 ||
You have, it is clear, compromised the domestic mode of life [by having connection with me]
but you have not yet attained Liberation that is so difficult to attain. You hang between the
two, pretending that you have reached the goal of Liberation.
na hi muktasya muktena jñasyaikatvapṛthak tvayoḥ |
bhāvābhāva samāyoge jāyate varṇa saṅkaraḥ || 176 ||
The contact of one jīvan-mukta (one liberated while living) with another jīvan-mukta, or
Purusha (Spirit) with Prakriti (Matter), cannot lead to an intermingling of the kind you dread.
varṇāśram apṛthaktve ca dṛṣṭārthasyāpṛthaktvinaḥ |
nānyadanyaditi jñātvā nānyad anyat pravartate || 177 ||

62
The intellectual communion between them was a private matter and by making it public and describing it
in sexual terms, he has disrespected himself, her, and his courtiers.
 59
Only those that regard the Self to be identical with the body, and that think the several orders
and modes of life to be really different from one another, are open to the error of supposing a
social intermingling to be possible. My body is different from yours. But my Self is not
different from your Self.
pāṇau kuṇḍaṁ tathā kuṇḍe payaḥ payasi makṣikāḥ |
āśritāśraya yogena pṛthaktvenāśrayā vayam || 178 ||
A bowl is in the hand. In the bowl is milk. In the milk is a fly. Though the hand and bowl, and
milk and the fly, all exist together, yet are they are distinct from each other.
na tu kuṇḍe payobhāvaḥ payaścāpi na makṣikāḥ |
svayam evāśrayantyete bhāvā na tu parāśrayam || 179 ||
The bowl does not partake of the nature of the milk. Nor does the milk partake of the nature
of the fly. The condition of each is independent and can never be altered by the condition of
the other with which it may be temporarily associated.
pṛthaktvād āśramāṇāṁ ca varṇānyatve tathaiva ca |
paraspara pṛthaktvāc-ca kathaṁ te varṇa-saṅkaraḥ || 180 ||
Likewise, caste and vocations, though they may still pertain to a person that is Liberated, they
do not really attach to him. How then can an intermingling of castes be possible in
consequence of this union of myself with you?
nāsmi varṇottamā jātyā na vaiśyā nāvarā tathā |
tava rājansavarṇāsmi śuddhayoniraviplutā || 181 ||
Then, again, O king, I am not a Brahmaṇi by caste. Nor am I a Vaishya, nor a Sudra. I am like
you a Kshatriya63, borne of a pure lineage and living a life of unbroken celibacy.
pradhāno nāma rājarṣir vyaktaṁ te śrotram āgataḥ |
kule tasya samutpannāṁ sulabhāṁ nāma viddhi mām || 182 ||
There was a royal sage of the name of Pradhāna. You've most probably heard of him. I am
born in his lineage, and my name is Sulabhā.
sāhaṁ tasmin kule jātā bhartary asati mad vidhe |
vinītā mokṣa dharmeṣu carāmyekā munivratam || 183 ||
Being born in such a lineage, it was realised that no suitable husband could be found for me. I
was then instructed in the Dharma of Liberation, I wander over the Earth alone, observing
ascetic practices.
nāsmi satra praticchannā na para svābhimāninī |
na dharma saṅkarakarī svadharme'smi dhṛtavratā || 184 ||
I practise no hypocrisy in the matter of Renunciation. I am not a thief that appropriates what
belongs to others. My intention is not to disrupt the customs of the different social orders. I
am consistent in the practice of brahmacārya pertaining to that mode of life to which I
properly belong.
nāsthirā svapratijñāyāṁ nāsamīkṣya pravādinī |
nāsamīkṣyāgatā cāhaṁ tvat sakāśaṁ janādhipa || 185 ||
I am firm and steadfast in my vows. I never utter any word without reflecting on its propriety.
I did not come to you, without having fully deliberated properly, O monarch!

63
Once again, Janaka has betrayed his prejudiced assumptions by assuming that all ascetics are Brahmins
or that only a Brahmin can be an ascetic.
 60
mokṣe te bhāvitāṁ buddhiṁ śrutvāhaṁ kuśalaiṣiṇī |
tava mokṣasya cāpyasya jijñāsārtham ihāgatā || 186 ||
Having heard that you are fully established in the Dharma of Liberation, I came here with a
desire to gain something. Indeed, it was to enquire of you about Liberation.
na vargasthā bravīmy etat svapakṣa parapakṣayoḥ |
mukto na mucyate yaśca śānto yaśca na śāmyati || 187 ||
I don't say it for glorifying myself and humiliating my opponents. But I say it, impelled by
sincerity only. One that is emancipated never indulges in intellectual sparring for the sake of
victory. One, on the other hand, who is really enlightened is devoted to Brahman, that sole
ground of tranquillity.
yathā śūnye purāgāre bhikṣur ekāṁ niśāṁ vaset |
tathā hi tvaccharīre'smin nimāṁ vatsyāmi śarvarīm || 188 ||
As a mendicant resides for only one night in an empty house [and leaves it the next morning],
even thus I shall reside for this one night in your person [which, as I have already said, is like
an empty chamber, being destitute of knowledge!].
sāham āsanadānena vāgātithyena cārcitā |
suptā suśaraṇā prītā śvo gamiṣyāmi maithila || 189 ||
You have honoured me as a guest as is appropriate, with both conversation and other
offerings. Having slept this one night in your person, O ruler of Mithila, which is as it were
my own chamber now, tomorrow I shall depart.
ityetāni sa vākyāni hetum antyarthavanti ca |
śrutvā nādhijagau rājā kiñcid anyadataḥ param || 190 ||
Hearing these this speech characterised by excellent sense and with sound reason, king Janaka
failed to return any answer thereto.
Summary of Sulabha's Argument
Sulabha’s argument is grounded in basic Hindu philosophical premises, with which few
orthodox Hindus would disagree, and this is its strength. Her primary arguments may be
summarized thus:
1. The body is gendered but the ātman (universal Self) is not gendered.
2. The body acquires its gender at a certain stage in the womb, and the body changes
constantly, so even the body is not always gendered in the same way, that is, even
bodily gender is not a fixed or static thing.
3. The ātman is one and the same in all beings, regardless of the body’s gender.
4. The ātman is neither the property of anyone nor under the control of anyone, and the
Atman does not really act.
Following from these philosophical premises are her important secondary arguments that
have practical implications for women’s social status:
1. Since the same ātman animates both women and men, women are capable of pursuing
the same paths as men.
2. A truly wise person, who has realized the oneness of the ātman, will not try to judge
anyone, including any woman, by caste or marital status.
3. The ātman is not the property of anyone, so a truly wise person realizes that to ask a
woman to whom she belongs is meaningless.
4. Since the ātman is one, intellectual or spiritual communion/union between any two
persons, including a man and a woman, is not the same as physical union, and is not
wrong.
 
 61

7.  CONVERSATION BETWEEN
THE HOUSEWIFE AND THE BRAHMIN
Vana Parva - chapter 209

This is an example of the ideal patriarchal wife – one who is devoted entirely to her husband
and serves him as a god to the exclusion of all else. Be that as it may, the interesting thing
about this conversation is the power that the woman has and her candidness in challenging the
learned Brahmin and lecturing him on the ideal qualities of a Brahmin. While reaffirming
traditional family values it also empowers women to speak out.

mārkaṇḍeya uvāca
kaścid dvijāti pravaro vedādhyāyī tapodhanaḥ |
tapasvī dharma śīlaśca kauśiko nāma bhārata || 1 ||
Markandeya said:– "There was, once a virtuous Brahmin ascetic by the name of Kaushika
who had spent many years in spiritual practice and was devoted to the study of the Vedas.
sāṅgopaniṣadān vedān adhīte dvijasattamaḥ |
savṛkṣa mūle kasmiṁścid vedānuccārayan sthitaḥ || 2 ||
He was an exemplary Brahmin and had completed the study of all the Vedas with the Angas
and the Upanishadas. One day he was reciting the Vedas while sitting at the foot of a tree.
upariṣṭāccha vṛkṣasya balākā saṁnyalīyata |
tayā purīśam utsṛṣṭaṁ brāhmaṇasya tadopari || 3 ||
At the same time there sat on the top of that tree a female crane, and she just happened to shit
on the Brahmin while he was chanting the Vedas.
samavekṣyatataḥ kruddhaḥ samam adhyāyata dvijaḥ |
tāṁ balakāṁ mahārāja nilīnāṁ naga mūrdhani || 4 ||
The Brahmin was enraged and immediately thought of injuring her as he cast an angry glance
upon her.
bhṛṣaṁ krodhābhibhūtena balākā sā nirīkṣitā |
apadhyātā ca vipreṇa nyapatad dharaṇītale || 5 ||
Seeing the furious gaze of the Brahmin, the crane became terrified and fell unconscious from
the tree, and died upon hitting the ground.
balākāṁ patitāṁ dṛṣṭvā gata satvām acetanām |
kāruṇyād abhisaṁtaptaḥ paryaśocata tāṁ dvijaḥ |
akāryaṁ kṛtavān asmi dveśa rāga balāt kṛtaḥ || 6 ||
The Brahmin was much moved by remorse at his reaction and pity for the dead crane saying,
“Alas, I have done a regrettable deed, urged by anger and malice!”
ityuktāva bahuśo vidvān grāmaṁ bhaikṣāya saṁśritaḥ |
grāme śucīni pracarankulāni bharatarśabha || 7 ||
Having repeatedly rebuked himself, that learned Brahmin went to the village on a begging
round among the houses of the elite. He approached one such house which he had visited
before.
dehīti yācamāno'sau tiṣṭhety uktaḥ striyā tataḥ |
śaucaṁ tu yāvat kurute bhājanasya kuṭumbivī || 8 ||
 62
At the gate of the house he called out, “Give me alms”. And he was answered by a woman
with the word, 'wait' — she was engaged in cleaning the vessel from which alms are given.
etasmin antare rājan kṣudhā saṁpīḍito bhṛṣam |
bhartā praviṣṭaḥ sahasā tasyā bharata-sattama || 9 ||
At that very moment her husband, suddenly returned home, tired and very much afflicted with
hunger.
sā tu dṛṣṭvā patiṁ sādhvī brāhmaṇaṁ vyapahāya tam |
pādyamāchamanīyaṁ vai dadau bhartustathā'sanam || 10 ||
prahvā paryacaraccāpi bhartāram asitekṣaṇā |
āhāreṇātha bhakṣyaiśca vākyaiḥ sumadhurais tathā || 11 ||
The virtuous housewife upon seeing her husband, momentarily forgot the waiting Brahmin,
and attended to her husband, bringing water to wash his feet and face and also a seat and after
that served him delicious food and drink, patiently standing beside him to care for his wants.
ucchiṣṭaṁ bhāvitā bhartur bhuṅkte nityaṁ yudhiṣṭhira |
daivataṁ ca patiṁ mene bhartuścittānusāriṇī || 12 ||
And that good wife used every day to eat the leftovers of her husband's meal, deeply in love
with him and considering him to be her Lord.
karmaṇā manasā vācā nātyaśnānnāpi cāpivat |
taṁ sarva bhāvopagatā pati śuśrūśaṇe ratā || 13 ||
With her actions, mind and speech dedicated to the service of her husband. With her total
being she was focused on his service.
sādhvācārā śucir-dakṣā kuṭumbasya hitaiśiṇī |
bhartuścāpi hitaṁ yat tat satataṁ sā'nuvartate || 14 ||
That virtuous wife was assiduously attentative to cleanliness and skilful, dedicated to the
nurturing of her family, and an asset to her husband.
devatātithi bhṛtyānāṁ śvaśrūśvaśurayos tathā |
śuśrūśaṇaparā nityaṁ satataṁ saṁyatendriyā || 15 ||
Being self-controlled and disciplined, she regularly attended to the worship of the gods and
the reception of guests and to the care of her servants and the service of her in-laws.
sā brāhmaṇaṁ tadā dṛṣṭvā saṁsthitaṁ bhaikṣa-kāṅkṣiṇam |
kurvatī pati-śuśrūśāṁ sasmārātha śubhekṣaṇā || 16 ||
And while that beautiful woman was still engaged in waiting upon her husband, she noticed
that Brahmin still waiting for alms and she remembered that she had asked him to wait.
vrīḍitā sā'bhavat sādhvī tadā bharata sattama |
bhikṣām ādāya viprāya nirjagāma yaśasvinī || 17 ||
And recalling this, she felt abashed, and immediately took alms and went out to present it to
that Brahmin.
brāhmaṇa uvāca
kim idaṁ bhavati tvaṁ māṁ tiṣṭhety uktvā varāṅgane |
uparodhaṁ kṛtavatī na visarjitavatyasi || 18 ||
 63
The Brahmin said:– “O best of women, O blessed one64, I am surprised at your conduct! If
you were going to take such a long time why did you requested me to wait instead of politely
dismissing me?”
mārkaṇḍeya uvāca
brāhmaṇaṁ krodha saṁtaptaṁ jvalantam iva tejasā |
dṛṣṭvā sādhvī manuśyendra sāntvapūrvaṁ vaco'bravīt || 19 ||
Markandeya continued:– Seeing that Brahmin filled with anger and blazing with his spiritual
energy, that chaste woman began to conciliate him and said;
stryuvāca
kṣantumarhasi me vidvan bhartā me daivataṁ mahat |
sa cāpi kṣudhitaḥ śrāntaḥ prāptaḥ śuśrūśitomayā || 21 ||
The woman said:– “O learned one, you ought to forgive me. My husband is my supreme
deity. He came home hungry and tired and I was busy serving and waiting upon him.”
brāhmaṇa uvāca
brāhmaṇa na garīyāṁso garīyāṁste patiḥ kṛtaḥ |
gṛhastha dharme vartantī brāhmaṇān avamanyase || 22 ||
The Brahmin said:– “What! Are Brahmins not worthy of the highest respect? Do you exalt
your husband above them? You are following the Dharma of a householder and yet you
disrespect Brahmins!
indro'pyeśāṁ praṇamate kiṁ punarmānavo bhuvi |
avalipte na jānīśe vṛddhānāṁ na śrutaṁ tvayā || 23 ||
Indra himself bows down to Brahmins, what should be said of humans. Arrogant woman!
have you never heard about the power of Brahmins? Have you never paid attention to what
your elders say?
brāhmaṇā hyagnisadṛśā daheyuḥ pṛthivīmapi |
saparvata vana dvīpāṁ kṣipram evāvamānitāḥ || 24 ||
The Brahmins are like fire and when disrespected have the power to destroy the entire earth
along with its mountains, forests, continents!”
stryuvāca
nāhaṁ balākā viprarśe tyaja krodhaṁ tapodhana |
anayā kruddhayā dṛṣṭyā kruddhaḥ kiṁ māṁ kariśyasi || 25 ||
The woman answered:– “I am no she-crane, O Rishi! O you that are endued with the wealth
of spiritual practice, get over this rage of yours! What can your angry glances do to me?
nāvajānāmyahaṁ viprān devais tulyān manasvinaḥ |
aparādham imaṁ vipra kṣantum arhasi me'nagha || 26 ||
I do not disrespect Brahmins. Intelligent and learned Brahmins are like the gods themselves.
But, O faultless one, this offence of mine you ought to forgive.
jānāmi tejo viprāṇāṁ mahābhāgyaṁ ca dhīmatām |
apeyaḥ sāgaraḥ krodhāt kṛto hi lavaṇodakaḥ || 27 ||
I know the energy and majesty of wise Brahmins. The waters of the ocean have been made
brackish and undrinkable by the anger of the Brahmins65.

64
The Brahmin is being sarcastic by using these apparent words of praise.
 64
tathaiva dīpta tapasāṁ munīnāṁ bhāvitātmanām |
yeśāṁ krodhāgnir adyāpi daṇḍake nopaśāmyati |
kastān paribhaven mūḍho brāhmaṇān amitaujasaḥ' || 28 ||
I know also the energy of self-controlled and disciplined Munis endued with blazing ascetic
merit. The fire of their anger to this day has not been extinguished in the forest of Dandaka.
brāhmaṇānāṁ paribhavād vātāpiḥ sudurātmavān |
agastyam ṛśimāsādya jīrṇaḥ krūro mahāsuraḥ || 29 ||
It was for his having contempt for the Brahmins that the great Asura — the wicked and evil-
minded Vatapi was digested when he came in contact with Agastya.
bahu-prabhāvāḥ śrūyante brāhmaṇānāṁ mahātmanām |
krodhaḥ suvipulo brahman prasādaśca mahātmanām |
asmiṁstv atikrame brahman kṣantum arhasi me'nagha || 30 ||
There are many narratives told about the immense influence and great merits of learned
Brahmins. But, those wise Brahmins are great both in anger and in compassion. In whatever
way I have disrespected you I ask for your forgiveness.
pati-śuśrūśayā dharmo ya sa me rocate dvija |
daivateśvapi sarveśu bhartā me daivataṁ param || 31 ||
O best of Brahmins, whatever Dharma (merit) is involved in the service of my husband —
that alone is dear to my heart, for I regard my husband as the highest among all the gods.
aviśeśeṇa tasyāhaṁ kuryāṁ dharmaṁ dvijottama |
śuśrūśāyāḥ phalaṁ paśya patyurbrāhmaṇa yādṛśam || 32 ||
I practise that virtue which consists in serving my husband whom I regard as the highest
Deity. Now take note of the merit that arises from this service!
balākā hi tvayā dagdhā rośāt tad viditaṁ mayā |
krodhaḥ śatruḥ śarīrastho manuśyāṇāṁ dvijottama || 33 ||
I know that you have burnt to death a she-crane with your anger! But, know that in the bodies
of human beings there resides a great enemy, in the form of anger!
yaḥ krodha-mohau tyajati taṁ devā brāhmaṇaṁ viduḥ || 34 ||
yo vaded iha satyāni guruṁ saṁtośayeta ca |
hiṁsitaśca ta hiṁseta taṁ devā brāhmaṇaṁ viduḥ || 35 ||
The gods know him to be a Brahmin who has renounced both anger and delusion66. The gods
know him to be a Brahmin who always speaks the truth, who always gratifies his preceptor,
and who, though injured himself, never returns the injury.
jitendriyo dharma-paraḥ svādhyāya-nirataḥ śuciḥ |
kāma-krodhau vaśau yasya taṁ devā brāhmaṇaṁ viduḥ || 36 ||
The gods know him to be a Brahmin who is perfectly self-controlled, who is devoted to
Dharma and the study of the Vedas, who is pure and who has control over anger and self-
referrent desires.
 

65
Rishi Agastya is said to have drunk the water of the oceans in order to reveal Asuras that were hiding
there. Afterwards he pissed the water out and hence it is salty and brackish.
66
Moha – delusion - is the identification with the body-mind complex (ahankāra) and the idea of
possesiveness (mamata).
 65
yasya cātma-samo loko dharmajñasya manasvinaḥ |
sarva dharmeśu caratas taṁ devā brāhmaṇaṁ viduḥ || 37 ||
That person who is conversant with Dharma and intelligent, who treats all beings as equal to
himself, who conforms to the principles of all Dharmas — him the gods know to be a
Brahmin.
yo'dhyāpayedadhīyīta yajed vā yājayīta vā |
dadyād vā'pi yathāśakti taṁ devā brāhmaṇaṁ viduḥ || 38 ||
The gods know him to be a Brahmin who is dedicated to study and teaches others, who
performs sacrifices himself and officiates at the sacrifices of others, and who is generous in
giving to others.
brāhmacārī vadānyo yo'dhīyīta dvija-puṅgavaḥ |
svādhyāyavānamatto vai taṁ devā brāhmaṇaṁ viduḥ || 39 ||
The gods know him to be a Brahmin, who has taken the vow of studentship (brahmacārya)
who is generous and is totaly absorbed in svadhyāya.67
yad brāhmaṇānāṁ kuśalaṁ tad eśāṁ parikīrtayet |
satyaṁ tathā vyāharatāṁ nānṛte ramate manaḥ || 40 ||
Whatever conduces to the welfare of the Brahmins should be told to them. Ever taking
pleasure in truth, the minds of such men never find joy in untruth.
dharmaṁ tu brāhmaṇasyāhuḥ svādhyāyaṁ damam ārjavam |
indriyāṇāṁ nigrahaṁ ca śāśvataṁ dvijasattama || 41 ||
O you best of Brahmins, the eternal duties of the Brahmins is the study of the Vedas,
discipline, candidness, and consistent self-control.
satyārjave dharmam āhuḥ paraṁ dharma-vido janāḥ |
durjñeyaḥ śāśvato dharmaḥ sa ca satye pratiṣṭhitaḥ || 42 ||
Those cognisant with Dharma have said that truth and honesty are the highest forms of virtue.
Dharma that is eternal is difficult of being understood. But whatever it is, it is based on truth.
śruti-pramāṇo dharmaḥ syād iti vṛddhānuśāsanam |
bahudhā dṛśyate dharmaḥ sūkṣma eva dvijottama || 43 ||
The ancients have declared that the Veda is the source of Dharma. But, Dharma as expounded
in Veda appears to be of various kinds. It is, therefore, too subtle of comprehension.
bhavān api dharmajñaḥ svādhyāya nirataḥ śuciḥ |
na tu tattvena bhagavan dharmaṁ vetsīti me matiḥ || 44 ||
Even though you are, O holy one, knowledgeable in Dharma, pure and devoted to the study of
the Vedas. I think, however, that you do not know what the essence of Dharma really is.
yadi vipra na jānīśe dharmaṁ paramakaṁ dvija |
dharmavyādhaṁ tata pṛccha gatvā tu mithilāṁ purīm || 45 ||
If indeed, you realise that you are not really acquainted with what constitutes the highest
Dharma, go to the city of Mithila, and enquire of the virtuous butcher there.
mātā-pitṛbhyāṁ śuśrūpuḥ satyavādī jitendriyaḥ |
mithilāyāṁ vased vyādhaḥ sa te dharmān pravakṣyati || 46 ||

67
Sva-adhyaya — is both the study of the Vedas as well as self-study and self-analysis leading to self-
transformation. The housewife uses the term her in in secondary sense insinuating that he has not yet
achieved any profound level of self-knowledge.
 66
The butcher is truthful and devoted to the service of his parents and is completely self-
controlled. Even he will discourse to you on Dharma.
tatra gacchasva bhadraṁ te yathā kāmaṁ dvijottama |
vyādhaḥ parama-dharmātmā sa te cetsyati saṁśayam || 47 ||
Blessed be you, if you're interested then go there, that butcher who is an exemplar of Dharma
will clarify all your doubts.
atyuktam api me sarvaṁ kṣantum arhasya nindita |
striyo hyavadhyāḥ sarveśāṁ ye dharmam abhivindate || 48 ||
O faultless one, you should forgive me for my unintended offence of saying what you may
find unpalatable, for those who are serious in their practice of Dharma are incapable of
punishing women!”
brāhmaṇa uvāca
prīto'smi tava bhadraṁ te gataḥ krodhaśca śobhane |
upālambhastvayā prokto mama niśreyasaṁ param || 49 ||
The Brahmin replied:– “I am pleased with you, may you be blessed; my anger has subsided!
The reproofs uttered by you will be of the highest advantage to me.
svasti te'stu gamiśyāmi sādhayiśyāmi śobhane |
dhanyā tvam asi kalyāṇi yasyāḥ syād vṛttam īdṛśam || 50 ||
May you be well! I shall now go and accomplish what is so conducive to my spiritual growth.
I bless you who are so evidently grounded in spiritual practice!”
mārkaṇḍeya uvāca
tayā visṛṣṭo nirgatya svameva bhavanaṁ yayau |
vinindansa svamātmānaṁ kauśiko dvijasattamaḥ || 51 ||
Markandeya continued, Having been dismissed by her, Kausika, departed and reproaching
himself, returned to his own abode.

The chapter following this one constitutes what is known as the Vyādha Gītā — or the
“Blessed teaching of the Butcher.” It will be dealt with in a separate volume.

 
 67

8.  DRAUPADI'S TIRADE AGAINST GOD.

Vana Parva 30, 31

The significance of this dialogue is the subject matter - questioning the value of Dharma and
the rectitude of God. Here we have one of the central characters, if not the central character –
a strong outspoken woman – Draupadi expressing her doubts and delivering a tirade against
God. This tirade is unique in the religious literature of the world – there is no equivalent in the
Bible or Koran. It also expresses a universal phenomenon amongst otherwise religious people
– loss of faith in adversity.

draupadyuvāca
namo dhātre vidhātre ca yau mohaṁ cakratus tava |
pitṛpaitāmahe rājye voḍhavye te'nyathā matiḥ || 1 ||
Draupadi said (to Yudhishthira), "I bow to Dhatā (Iśvara) and Vidhata (destiny) who have
thus clouded your reason! Regarding the burden [of exile you must bear] you think differently
from the ways of your ancestors!
karmabhiścintito loko gatyāṁgatyāṁ pṛthag vidhaḥ |
tasmāt karmāṇi nityāni lobhān mokṣaṁ yiyāsati || 2 ||
neha dharmā nṛṣaṁsyābhyāṁ na kṣāntyā nārjavena ca |
puruṣaḥ śriyam āpnoti na ghṛṇitvena karhicit || 3 ||
Under the influenced by Karma people are born in various conditions. Karma, therefore,
produces consequences that are inevitable; Liberation (moksha) is desired from greed only. It
seems to me that one can never attain prosperity in this world through Dharma, gentleness,
forgiveness, straight-forwardness and fear of censure!
tvāṁ ced vyasanam abhyāgād idaṁ bhārata duḥsaham |
sa tvaṁ nārhasi nāpīme bhrātaraste mahaujasaḥ || 4 ||
If this were not so, O Yudhishthira, this insufferable calamity would never have overtaken
you and also these heroic brothers of yours who are so undeserving of it!
na hi te'dhyagamañjātu tadānīṁ nādya bhārata |
dharmāt priyataraṁ kiñcid api cejjīvitādapi || 5 ||
Neither in those days of prosperity nor in these days of adversity, has anything been as dear to
you as Dharma, you even regard it as dearer to you than life itself.
dharmārtham eva te rājyaṁ dharmārthaṁ jīvitaṁ ca te |
brāhmaṇā guravaścaiva jānantyapi ca devatāḥ || 6 ||
All the Brahmins and your elders and even the celestials know that your kingdom is for
Dharma alone and that even your life also is for Dharma alone.
bhīmasenārjunau cobhau mādreyau ca mayā saha |
tyajestvamiti me buddhir na tu dharmaṁ parityajeḥ || 7 ||
I think you would very easily abandon Bhimasena and Arjuna and these twin sons of Madri
along with myself, rather than abandon your Dharma!
rājānaṁ dharma goptāraṁ dharmo rakṣati rakṣitaḥ |
iti me śrutam āryāṇāṁ tvāṁ tu manye na rakṣati || 8 ||
I have heard it said that the monarch protects Dharma; and Dharma, protected by him,
protects him [in return]! However, I don't see that Dharma protects you!
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nāvamaṁsthā hi sadṛṣān nāvarāñśreyasaḥ kutaḥ |
avāpya pṛthivīṁ kṛtsnāṁ na te śṛṅgam avardhata || 9 ||
You have never disrespected your equals, inferiors or superiors. Upon obtaining even the
entire empire, your pride never increased!
svāhākāraiḥ svadhābhiśca pūjābhir api ca dvijān |
devatāśca pitṛṁścaiva satataṁ pārtha sevase || 10 ||
You always worshipped Brahmins, Devas and the Pitris, with proper mantras and all other
requisite forms of worship!
brāhmaṇāḥ sarva kāmaiste satataṁ pārtha tarpitāḥ |
yatayo mokṣiṇaścaiva gṛhastāścaiva bhārata || 11 ||
bhuñjate rukmapātrībhiryatrāhaṁ paricārikā |
āraṇyakebhyo vanyāni bhojanāni prayacchasi |
nādeyaṁ brāhmaṇebhyaste gṛhe kiñcana vidyate || 12 ||
You always gratified the Brahmins by fulfilling every wish of theirs! Yatis and Sannyasins
(renunciates) and householder Brahmins have always been fed in your house off plates of
gold, where I myself have served them food. To the Vānaprasthas (forest hermits) you always
gave gold and food. There is nothing in your palace that you wouldn't give away to Brahmins!
yad idaṁ vaiśvadevānte sāyaṁ prātaḥ pradīyate |
tad dattvā'tithi bhṛtyebhyo rājañ śiṣṭena jīvasi || 13 ||
In the daily Vishvadeva ceremony performed in your house for peace of mind, the food
consecrated was first offered to guests and all creatures while you yourself ate whatever
remained (after distribution)!
asminnapi mahāraṇye vijane dasyu sevite |
rāṣṭrād apetya vasato dharmaste nāvasīdati || 14 ||
Even in this great forest, so solitary and haunted by robbers, living in exile, divested of your
kingdom, your Dharma has sustained no diminution!
aśvamedho rājasūyaḥ pauṇḍarīko'tha gosavaḥ |
iṣṭāstvayā mahāyajñābahavo'nye sadakṣiṇāḥ || 15 ||
The Asvamedha, Rajasuya, Pundarika, and Gosava — all these grand Vaidik sacrifices
requiring huge expense and abundant gifts, have all been performed by you!
rājan parītayā buddhyā viśame'kṣa-parājaye |
pārtha mitrāṇi cāsmāṁśca vasūni ca parājitaḥ || 16 ||
Impelled by some sense of perversity during that gambling match that you lost, you even
staked and lost your kingdom, your wealth, your weapons, your brothers, and even myself!
ṛjor mṛdor badānyasya dhīmataḥ satya vādinaḥ |
katham akṣa-vyasanajā buddhir āpatitā tava || 17 ||
You are so simple, gentle, liberal, modest and truthful, how could you be so addicted to the
vice of gambling?
atīva moham āyāti manaś ca paribhūyate |
niśāmya te duḥkham idam imāṁ cāpadam īdṛśīṁ || 18 ||
I am almost going crazy, O king, and my heart is overwhelmed with grief, seeing you in this
distressful calamity!
 
 69
atrāpyudāharantīmam itihāsaṁ purātanam |
īśvarasya vaśe lokas tiṣṭhate nātmano yathā || 19 ||
There is an ancient narrative which illustrates the truth that we are all subjects to the will of
Iśvara alone and never to our own wishes!
dhātaiva khalu bhūtānāṁ sukha duḥkhe priyāpriye |
dadāti sarvam īśānaḥ purastācchukram uccaran || 20 ||
The Supreme Lord predestines everything — the happiness and misery, the attractions and
aversions of all creatures, they are all controlled by Karma, which is like a seed [destined to
sprout into a tree under the right conditions].
yathā dārumayīṁ yośāṁ naro dhīraḥ samāhitaḥ |
iṅgyatyaṅgamaṅgāni tathā rājannimāḥ prajāḥ || 21 ||
Just as a wooden puppet is manipulated by the puppeteer pulling the strings, so are all
creatures made to act by the Supreme Lord!
śakunis tantu baddho vā nīyate'yaman īśvaraḥ |
īśvarasya vaśe tiṣṭhan nānyeśāmātmanaḥ prabhuḥ || 22 ||
Like a bird tied with a string, every creature is dependent on Iśvara. Every one is totally
subjected to Iśvara's will. No one has independant control over anything.
maṇiḥ sūtra iva proto nasyota iva go-vṛṣaḥ |
srotaso madhyamāpannaḥ kūlavṛkṣa iva cyutaḥ || 23 ||
dhātur ādeśam anveti tan mayo hi tad arpaṇaḥ |
nātmādhīno manuśyo'yaṁ kālaṁ bhajatiṁ kañcana || 24 ||
Like a pearl on its string, or a bull controlled by the cord through its nose, or a tree fallen
from the bank into the middle of the stream, every creature follows the commands of the
Creator, because He dwells within every being and is the Supreme Controller. And humans
are totally dependent on the Lord of All, and can do nothing independently.
ajño jantur anīśo'yamātmanaḥ sukha duḥkhayoḥ |
īśvara prerito gacchet svargaṁ narakam eva ca || 25 ||
Enveloped in the darkness of ignorance, creatures are not authors of their own suffering and
happiness. They go to heaven or hell decided by Iśvara Himself.
yathā vāyostṛṇāgrāṇi vaśaṁ yānti balīyasaḥ |
dhātur evaṁ vaśaṁ yānti sarva bhūtāni bhārata || 26 ||
Just as pieces of straw are powerless in the wind and are blown about, so are all beings under
the complete control of Iśvara. There is no such thing as free will.
paśya māyā prabhāvo'yam īśvareṇa yathā kṛtaḥ |
yo hanti bhūtair bhūtāni mohayitvā''tma māyayā || 27 ||
O Yudhishthira, see the mystery of the Self-created Almighty God! Spreading delusion, He
has His own creatures killed by others!
anyathā paridṛṣṭāni munibhistattvadarśibhiḥ |
anyathā parivartante vegā iva nabhasvataḥ || 28 ||
The insightful people see things differently, to the ignorant the same things also appear
differently, just like a mirage in the desert.
anyathaiva hi vartante puruṣāstāni tāni ca |
anyathaiva prabhustāni karoti vikaroti ca || 29 ||
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People all see things through their own personal filters, in various ways, but ultimately it is
God who makes them all, adopting different processes in their creation and destruction.
yathā kāṣṭhena vā kāṣṭham aśmānaṁ cāśmanā punaḥ |
ayasā cāpyayaśchindyān nirviceṣṭam acetanam || 30 ||
Just as one may break a piece of inert and senseless wood with wood, or stone with stone, or
iron with iron. And the Supreme Lord, according to his pleasure, plays with His creatures.
evaṁ sa bhagavān devaḥ svayaṁbhūḥ prapitāmahaḥ |
nihanti bhūtair bhūtāni chadma kṛtvā yudhiṣṭhira || 31 ||
In this way O Yudhisthira the Supreme Autocratic Grandfather of the universe kills some
beings using other beings and thus deceives everyone!
saṁprayojya viyojyāyaṁ kāma-kārakaraḥ prabhuḥ |
krīḍate bhagavān bhūtair bālaḥ krīḍanakairiva || 32 ||
As a child plays with a toy, in the same way the capricious all-powerful God whimsically
plays with his creation, combining and separating them as he pleases!
na mātṛ pitṛvad rājan dhātā bhūteśu vartate |
rośād iva pravṛtto'yaṁ yathā'yam itaro janaḥ || 33 ||
It doesn't seem to me that God behaves towards his creatures like a father or mother. But
rather he behaves like a vicious person with a bad angry attitude!
āryāñ śīlavato dṛṣṭvā hrīmato vṛtti karśitān |
anāryān sukhinaścaiva vihvalām iva cintayā || 34 ||
While seeing that noble, well-behaved and modest people are persecuted, while the criminals
are happy, I am deeply troubled.
tavemām āpadaṁ dṛṣṭvā samṛddhiṁ ca suyodhane |
dhātāraṁ garhaye pārtha viśamaṁ yo'nupaśyati || 35 ||
Seeing you in such great distress and the prosperity of Duryodhana ever expanding, I am
contemptuous of the Great Ordainer who allows such inequality!
ārya śāstrātige krūre lubdhe dharmāpacāyini |
dhārtarāṣṭre śriyaṁ dattvā dhātā kiṁ phalam aśnute || 36 ||
What benefit does the great God gain by granting prosperity to Dhritarashtra's son who
transgress every law, who is crooked and covetous, and who vandalises Dharma!
karma cet kṛtam-anveti kartāraṁ nānyamṛcchati |
karmaṇā tena pāpena lipyate nūnam īśvaraḥ || 37 ||
If the Karma done pursues the doer and none other, then certainly it is God himself who is
contaminated with every sinful act.
atha karma-kṛtaṁ pāpaṁ na cet kartāram ṛcchati |
kāraṇaṁ balam eveha janāñ śocāmi durbalān || 38 ||
If however, the doer is not responsible for the consequences of an act done, then (individual)
might (and not God) is the true cause of acts, and I grieve deeply for those that are weak!'"
yudhiṣṭhira uvāca
valgu citra-padaṁ ślakṣṇaṁ yājñaseni tvayā vacaḥ |
uktaṁ tacchrutam asmābhir nāstikyaṁ tu prabhāśase || 39 ||
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Yudhishthira said:– "O Yajnaseni, your speech is delightful, mellifluous and full of excellent
usages. We have listened to it (carefully). You speak, like a repudiator of the Vedas (nāstika).
nāhaṁ dharma phalākāṅkṣī rāja-putri carāmbhuta |
dadāmi deyam ityeva yaje yaṣṭavyam ityuta || 40 ||
O princess, I never act out of a desire for the fruits of my actions. I give away, because it is
my duty to give; I sacrifice because it is my duty to sacrifice!
astu vā'tra phalaṁ mā vā kartavyaṁ puruṣeṇa yat |
gṛhe nivasatā kṛṣṇe yathāśakti karomi tat || 41 ||
I strive to the best of my power to fulfil the duties of a householder, regardless of whether
those duties have benefits or not.
dharmaṁ carāmi suśroṇi na dharma-phala-kāraṇāt |
āgamānanatikramya satāṁ vṛttam avekṣya ca || 42 ||
I act virtuously, not from the desire of reaping any benefit from Dharma, but of not
transgressing the teachings of the Veda, and observing also the conduct of the good and wise
[I take their example]!
dharma eva manaḥ kṛṣṇe svabhāvāccaiva me dhṛtam |
dharma-vāṇijyako hīno jaghanyo dharma-vādinām || 43 ||
My mind is naturally inclined towards Dharma. The one who practices Dharma in order to
reap benefits is a trader in Dharma and reprehensible! Such a person should never be counted
amongst the virtuous.
na dharma phalam āpnoti yo dharmaṁ dogdhum icchati |
yaścainaṁ śaṅkate kṛtvā nāstikyāt pāpa-cetanaḥ || 44 ||
One who milks Dharma for gain will never obtain the fruits thereof! The one who doubts
Dharma is of an irreverent disposition and will never succeed either.
ativādān madāccaiva mā dharmam abhiśaṅkathāḥ |
dharmātiśaṅkī puruṣas tiryag gati parāyaṇaḥ || 45 ||
dharmo yasyātiśaṅkyaḥ syād ārśaṁ vā durbalātmanaḥ |
vedācchūdra ivāpeyātsa lokād ajarāmarāt || 46 ||
I speak to you of the Vedas which constitute the highest authority in such matters, that you
should never doubt the efficacy of Dharma! One who doubts Dharma is destined to take
rebirth in the brute species. One of limited understanding who doubts Dharma or the teaching
of the Rishis, is precluded from regions of immortality and bliss, like commoners from the
study of the Vedas!
vyāso vasiṣṭho maitreyo nārado lomaśaḥ śukaḥ |
anye ca ṛṣayaḥ sarve dharmeṇaiva sucetasaḥ || 46 ||
Vyasa, and Vasistha and Maitreya, and Narada and Lomasa, and Suka, and other Rishis have
all, by Dharma alone, become exalted!
ete hi dharmam evādau varṇayanti sadā'nadhe |
kartavyam amara prakhyāḥ pratyakṣāgama buddhayaḥ || 48 ||
O sinless one, these all are equal to the celestials themselves, they directly perceive what is
revealed in the Vedas, and describe Dharma as the foremost duty of humankind!
ato nārhasi kalyāṇi dhātāraṁ dharmam eva ca |
rajomūḍhena manasā kṣeptuṁ śaṅkitum eva ca || 49 ||
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You shouldn't therefore, O amiable Queen, either doubt Dharma or censure God out of
misguided foolishness.
unmattān manyate bālaḥ sarvān āgata niścayān |
dharmātiśaṅkī nānyasmin pramāṇam adhigacchati || 50 ||
The fool that disregards Dharma, proud of the justification derived from personal reasoning,
accepts no objective evidence and thinks of the Rishis, who are capable of knowing the future
as idiots.
indriya prīti saṁbaddhaṁ yad idaṁ loka sākṣikam |
etāvan manyate bālo moham anyatra gacchati || 51 ||
The fool has regard only for the external world capable of gratifying the senses, and is blind
to everything else.
pramāṇāddhi nivṛtto hi veda śāstrārtha nindakaḥ |
kāmalobhānugo mūḍho narakaṁ pratipadyate || 52 ||
A person who rejects objective evidence, and who slanders the [valid] interpretation of the
Vedic scriptures, a selfish fool motivated by selfishness and greed will surely go the hellish
realms.
ārśaṁ pramāṇam utkrāmya dharmaṁ na pratipālayan |
sarva śāstrātigo mūḍhaḥ śaṁ janmasu na vindati || 53 ||
One who disrespects the teachings of the Rishis, and refuses to practice Dharma, and acts
contrary to all the Shastras, never experiences happiness in any future births.
purāṇam ṛṣibhiḥ proktaṁ sarvajñaiḥ sarva darśibhiḥ |
dharma eva plavo nānyaḥ svargaṁ draupadi gacchatām |
saivaḥ nauḥ sāgarasyeva vaṇijaḥ pāram icchataḥ || 54 ||
Doubt not, O Draupadi, the ancient religion that is practiced by the good and enlightened
Rishis of universal knowledge and capable of seeing all things! Dharma is the only raft for
those desirous of attaining a better state, like a ship to merchants desirous of crossing the
ocean.
aphalo yadi dharmaḥ syāccarito dharmacāribhiḥ |
apratiṣṭhe tamasyetaj jagan majjeda nindite || 55 ||
If the Dharmas that are practiced by the virtuous were of no value, this universe would be
enveloped in deep darkness of chaos.
nirvāṇaṁ nādhigaccheyurjīveyuḥ paśu-jīvikām |
vighātenaiva yujyeyurna cārthaṁ kañcid āpnuyuḥ || 56 ||
If Dharma is indeed purposeless then no one would bother to seek Nirvana, no one would
strive to acquire knowledge, not even wealth or beneficial projects, people would live like
beasts.
tapaśca brahmacaryaṁ ca yajñaḥ svādhyāya eva ca |
dānam ārjavam etāni yadi syur aphalāni vai |
nācariśyanpare dharmaṁ pare paratare'pi ca || 57 ||
If meditation, sexual restraint, yajña, study of the Vedas, charity, honesty etc. — were all
unproductive and worthless, people would not have practiced Dharma generation after
generation.
phala-daṁ tviha vijñāya dhātāraṁ śreyasi sthitam |
dharmaṁ te'vyacaran kṛṣṇe sa hi dharma sanātanaḥ || 58 ||
 73
Being convinced that God is the just bestower of fruits68 in respect of Dharma, previous
generations practiced Dharma in this world.
sa nāyaṁ aphalo dharmo na adharmo'phalavān api |
dṛṣyante'pi hi vidyānāṁ phalāni tapasāṁ tathā || 59 ||
Dharma practice is never worthless and the results of Adharma can never be avoided. The
outcomes of both knowledge and spiritual practice are readily seen.
karmaṇām śruta puṇyānāṁ pāpānāṁ ca phalodayaḥ |
prabhavaścāpyayaścaiva deva guhyāni bhāmini || 60 ||
The results of meritorious acts enjoined by the Vedas and the results of transgressions, their
origin, development and destruction are mysterious even to the gods.
na phalā darsanād dharmaḥ śaṅkitavyo na devatāḥ |
yaṣṭavyaṁ ca prayatnena dātavyaṁ cānasūyatā || 61 ||
Therefore, though you may not directly and immediately witness the outcome of Dharma, you
should have no misgivings regarding Dharma or the gods. You should make offerings
enthusiastically, and practice generosity without jealousy.
karmaṇāṁ phalam astīha tathaitad dharma śāsanam |
tasmāt te saṁśayaḥ kṛṣṇe nīhāra iva naśyatu |
vimṛṣya sarvam astīti nāstikyaṁ bhāvam utsṛja || 62 ||
The outcomes of Karma are certain, this is the teaching of the Dharma. Let your doubt,
therefore, O Draupadi be dispelled like mist. Reflecting upon all this, let go of your cynicism.
īśvaraṁ cāpi bhūtānāṁ dhātāraṁ mā ca vai kṣipa |
śikṣasvainaṁ namasvainaṁ mā te'bhūd buddhir īdṛṣī || 63 ||
Don't disparage Iśvara who is the lord who nourishes all beings. Learn how to know Him.
Bow down unto him. Don't be such a cynic!
yasya prasādāt tad bhakto martyo gacchaty amartyatām |
uttamāṁ devatāṁ kṛṣṇe mātivocaḥ kathañcana || 64 ||
And, O Draupadi, never disregard that Supreme Being through whose grace mortals, by their
devotion, acquire immortality!”

68
God is just the bestower of the fruits of one’s actions, we are the primary cause of the outcomes and God
is just the instrumental cause acting like the conduit but not responsible.
 74

9.  THE EPISODE OF CHIRAKĀRIN

Śānti Parva 258

yudhiṣṭhira uvāca
kathaṁ kāryaṁ parīkṣeta śīghraṁ vātha cireṇa vā |
sarvathā kāryadurge'smin bhavānnaḥ paramo guruḥ || 1 ||
"Yudhishthira said:–
You, O grandsire Bhishma, are our greatest preceptor in the matter of all acts that are difficult
to accomplish (in consequence of the commands of superiors on the one hand and the cruelty
that is involved in them on the other). I sincerely ask, how should one judge an act in respect
of either one's obligation to do it, or refrain from it? Is it to be resolved quickly or with delay?'
bhīṣma uvāca
atrāpyudāharantīm amitihāsaṁ purātanam |
cirakārestu yat pūrvaṁ vṛttamāṅgirase kule || 2 ||
Bhishma said:– O son, regarding this matter, knowledgeable folks retell an ancient narrative
as an example, which involved a scion of the clan of Angirasa named Chirakarin.
cirakārī mahā-prājño gautamasyābhavat sutaḥ |
ciraṁ hi sarva kāryāṇi samekṣāvān prapadyate || 3 ||
There was once a man of great wisdom, by the name of Chirakarin, who was the son of the
sage Gautama. He would always reflect for a long time before undertaking every project.
ciraṁ sañcintayannarthāṁś ciraṁ jāgrac ciraṁ svapan |
cirakāryābhisampatteś cirakārī tathocyate || 4 ||
Peopled gave him the nick-name of Chirakarin because he used to reflect long upon all
matters, to remain awake for a long time, to sleep for a long time, and to take a long time in
accomplishing any act that he set his mind to.
alasa-grahaṇaṁ prāpto dur-medhāvī tathocyate |
buddhi lāghava yuktena janenā-dīrgha darśinā || 5 ||
The sobriquet of being lazy stuck to him. He was also regarded as an idiot, by every person of
superficial understanding and destitute of foresight.
vyabhicāre tu kasmiṁścid vyatikramyāparān sutān |
pitroktaḥ kupitenātha jahīmāṁ jananīmiti || 6 ||
On a certain occasion, witnessing an act of adultery by his wife69 (Ahalya), the father
Gautama passing over his other children, commanded Chirakarin in anger, saying, “Kill this
mother of yours!”
ityuktvā sa tadā vipro gautamo japatāṃ varaḥ |
avimṛśya mahābhāgo vanam eva jagāma saḥ || 7 ||
Having given this command without any prior reflection, the learned Gautama, that foremost
of spiritual practitioners, that venerable ascetic, departed for the forest.
sa tatheti cireṇoktvā svabhāvāc-cirakārikaḥ |
vimṛśya cirakāritvāc-cintayāmāsa vai ciram || 8 ||

69
Indra seduced Ahalya by taking the form of Gautama and importuning her for sex. Ahalya acquiesced
thinking that he was indeed her husband. Indra was perceived by Gautama leaving the ashram and cursed
him to be covered by vaginas — these were later changed to eyes.
 75
Having after a long while assented to it, saying, “So be it,” Chirakarin, in consequence of his
very nature, and owing to his habit of never accomplishing any act without long reflection,
began to reflect (upon the propriety or otherwise of what he was commanded by his father to
do).
pitur ājñāṁ kathaṁ kuryāṁ na hanyāṁ mātaraṁ katham |
kathaṁ dharmacchale nāsmin nimajjeyam asādhuvat || 9 ||
How shall I obey the command of my father and yet somehow avoid slaying my mother?
How shall I avoid sinking, like a wicked person, into sin in this situation in which
contradictory obligations are dragging me in opposite directions?
Pitur-ājñā paro dharmaḥ svadharmo mātṛ rakṣaṇam |
asvatantraṁ ca putratvaṁ kiṁ tu māṁ nānu pīḍayet || 10 ||
Obedience to the commands of the father constitutes the highest merit. The protection of the
mother also is the greatest duty. A son is never independent of these two. How shall I avoid
being afflicted by sin?
striyaṁ hatvā mātaraṁ ca ko hi jātu sukhī bhavet |
pitaraṁ cāpyavajñāya kaḥ pratiṣṭhām avāpnuyāt || 11 ||
Who is there that can be happy after having slain a woman, especially his mother? Who again
can obtain renown by disregarding his own father?
anavajñā pitur yuktā dhāraṇaṁ mātṛ rakṣaṇam |
yukta kṣamāvubhāvetau nātivarteta māṁ katham || 12 ||
Disregard for the father is never right. The protection of my mother is equally a son's duty.
How shall I so act that both obligations may be discharged?
pitā hyātmānam ādhatte jāyāyāṁ jajñiyām iti |
śīlacāritra gotrasya dhāraṇārthaṁ kulasya ca || 13 ||
The father impregnates himself into his wife's womb and takes birth as his son, for the
perpetuation of his virtues, conduct and tribe.
so'haṃ mātrā svayaṁ pitrā putratve prakṛtaḥ punaḥ |
vijñānaṁ me kathaṁ na syād dvau buddhye cātma sambhavam || 14 ||
I have been begotten as a son by both my mother and my father. Knowing as I do my own
origin from these two, why should this realization not be perpetually mine (that I am the
product of their union)?
jātakarmaṇi yat prāha pitā yacchopakarmaṇi |
paryāptaḥ sa dṛḍhīkāraḥ pitur gaurava niścaye || 15 ||
The blessings of the father while performing the birth ceremony, and during the initiation
ceremony are sufficient (evidence) for determining the reverence due to him.
gurur agryaḥ paro dharmaḥ poṣaṇādhyāpananvitaḥ |
pitā yad āha dharmaḥ sa vedeṣvapi suniścitaḥ || 16 ||
In consequence of his bringing up the son and instructing him, the father is the son's foremost
guru and the embodiment of Dharma. The Vedas themselves command that the son should
regard what the father says as his highest duty.
prīti mātraṁ pituḥ putraḥ sarvaṁ putrasya vai pitā |
śarīrādīni deyāni pitā tvekaḥ prayacchati || 17 ||
For the father the birth of a son is a source of great joy. Unto the son, however, the father is
all in all. The body and all else that the son has comes from the father alone.
 76
tasmāt pitur vacaḥ kāryaṁ na vicāryaṁ kathañcana |
pātakānyapi pūyante pitur vacana kāriṇaḥ || 18 ||
Therefore, the commands of the father should be obeyed without ever questioning them in the
least. [By such obedience] The one who obeys his father is absolved of all his sins.
bhogye bhojye pravacane sarva loka nidarśane |
bhartrā caiva samāyoge sīmantonnayane tathā || 19 ||
The father is the giver of all articles of clothing and food, of instructions in the Vedas, and of
all other knowledge regarding the world. (Prior to the son's birth) the father is the performer
of such rites as Simantonnayana70.
pitā svargaḥ pitā dharmaḥ pitā paramaṁ tapaḥ |
pitari prītimāpanne sarvāḥ prīyanti devatāḥ || 20 ||
The father is Dharma. The father is heaven. The father is the highest penance. When the
father is gratified, all the deities are gratified.
āśiṣastā bhajantyenaṁ puruṣaṁ prāha yāḥ pitā |
niṣkṛtiḥ sarva pāpānāṁ pitā yad abhinandati || 21 ||
Whatever harsh words the father utters become blessings for the son. The praises that the
father utters cleanse the son of all his sins.
mucyate bandhanāt puṣpaṁ phalaṁ vṛntāt pramucyate |
kliśyannapi suta snehaiḥ pitā snehaṁ na muñcati || 22 ||
The flower is seen to drop from the stalk. The fruit is seen to fall far away from the tree. But
the father, whatever his distress, moved by parental affection, never abandons the son.
etad vicintitaṁ tāvat putrasya pitṛ-gauravam |
pitā hyalpataraṁ sthānaṁ cintayiṣyāmi mātaram || 23 ||
These then are my reflections upon the reverence due from the son to the father. I realize that
a father is not an insignificant individual. I shall now reflect upon (what is due to) the mother.
yo hyayaṁ mayi saṅghāto martyatve pāñca-bhautikaḥ |
asya me jananī hetuḥ pāvakasya yathāraṇiḥ || 24 ||
This human body which I have, composed of the five elements is due primarily to my mother,
just as the (chief) cause of fire is the fire-stick71.
mātā dehāraṇiḥ puṁsāṁ sarvasyārtasya nirvṛtiḥ |
mātṛ-lābhe sanāthatvam anāthatvaṃ viparyaye || 24 ||
The mother is as the fire-stick with respect to the bodies of every one. As long as the mother
is alive one is considered to be protected but in her absense one is desolate.
na ca śocati nāpyenaṁ sthāviryam apakarṣati |
śriyā hīno'pi yo gehe ambeti pratipadyate || 25 ||
With the presence of the mother one is never anxious, even old age does not diminish her
caring. One who, though divested of prosperity, enters the house, uttering the words, 'O
mother!' — has reached the feet of goddess Annapurna72.
 

70
“The Parting of the Hair” sacrament which is done in the third month of pregnancy.
71
The Fire-stick or arani is the block of wood which is drilled in order to produce the fire which is said to
lie dormant within it.
72
Annapūrṇa is an aspect of Pārvati who feeds the whole world.
 77
putra pautra samākīrṇo jananīṁ yaḥ samāśritaḥ |
api varṣa śatasyānte sa dvihāyanavaccaret || 26 ||
A person whose mother exists, even if he happens to be possessed of sons and grandsons and
even if he counts a hundred years, is treated [be her] like a child of but two years of age.
samarthaṁ vāsamarthaṁ vā kṛśaṁ vāpyakṛśaṁ tathā |
rakṣatyeva sutaṁ mātā nānyaḥ poṣṭā vidhānataḥ || 27 ||
Able or disabled, lean or robust, the child is always protected by the mother. None else is
capable of taking care of the child like a mother does.
tadā sa vṛddho bhavati tadā bhavati duḥkhitaḥ |
tadā śūnyaṁ jagat tasya yadā mātrā viyujyate || 28 ||
Then does the child age, then does he become stricken with grief, then does the world look
empty in his eyes, when he becomes deprived of his mother.
nāsti mātṛ samā chāyā nāsti mātṛ samā gatiḥ |
nāsti mātṛ samaṁ trāṇaṁ nāsti mātṛ samā priyā || 29 ||
There is no shade (protection against the sun) like the mother. There is no refuge like the
mother. There is no defense like the mother. There is no one so dear as the mother.
kukṣi sandhāraṇād dhātrī jananāj jananī smṛtā |
aṅgānāṁ vardhanād ambā vīrasūtvena vīrasūḥ || 30||
For having borne the child in her womb the mother is called Dhatri. For having been the chief
cause of one's birth, she is known as Janani. For having nursed the child's young limbs into
growth, she is called Amba. For bringing forth a child possessed of courage she is called
Virasu.
śiśoḥ śuśrūṣaṇāc chuśrūr mātā deham-anantaram |
cetanāvān naro hanyād yasya nāsuṣiraṁ śiraḥ || 31||
For waiting on her child she is called Sushrū. The mother is one's own body. What rational
person is there that would slay his mother, to whose care alone it is due that his own head is
not empty of thoughts?
dampatyoḥ prāṇa saṁśleṣe yo'bhisandhiḥ kṛtaḥ kila |
taṁ mātā vā pitā veda bhūtārtho mātari sthitaḥ || 32||
When husband and wife have sex for procreation, the desire for a gifted child is cherished by
both, but in respect of the fruition more depends upon the mother than on the father.
mātā jānāti yad gotraṁ mātā jānāti yasya saḥ |
mātur bharaṇa mātreṇa prītiḥ snehaḥ pituḥ prajāḥ || 33 ||
The mother knows the family in which the son is born and the father who has begotten him.
From the moment of conception, the mother begins to show love to her child and delight in
him. The father is just the progenitor.
pāṇi-bandhaṁ svayaṁ kṛtvā saha dharmam upetya ca |
yadā yāsyanti puruṣāḥ striyo nārhanti vācyatām || 34 ||
If men, after accepting the hands of wives in marriage and pledging themselves to perform
their householder duties together, seek sex with other men's wives, they then cease to be
worthy of respect.
bharaṇāddhi striyo bhartā pālanāddhi patis tathā |
guṇasyāsya nivṛttau tu na bhartā na punaḥ patiḥ || 35 ||
 78
Because the husband supports and nurtures the wife he is called Bhartā, and because he
protects her, he is called Pati. When he fails to fulfill these two functions then he ceases to be
both Bhartā and Pati.
evaṁ strī nāparādhnoti nara evāparādhyati |
vyuccaraṁśca mahā doṣaṁ nara evāparādhyati || 36 ||
Realistically a woman is never at fault. It is man only that is culpable. By perpetrating an act
of adultery, it is the man only that becomes blameworthy.73
striyā hi paramo bhartā daivataṁ paramaṁ smṛtam |
tasyātmanā tu sadṛśam ātmānaṁ paramaṁ dadau || 37 ||
It is said that the husband is the highest object of veneration of the wife and her highest deity.
My mother gave her sacred person to one that came to her in the form and guise of her
husband74.
nāparādho'sti nārīṇām nara evāparādhyati |
sarva kāryāparādhyatvān nāparādhyanti cāṅganāḥ || 37 ||
Indeed, in situations such as these, women cannot be held to be guilty, it is the male who is
culpable. In all (such sex) acts women are helplessly under the control of the male perpetrator,
therefore women cannot be regarded as offenders.
yaśca nokto'tha nirdeśaḥ striyā maithuna tṛptaye |
tasya smārayato vyaktam adharmo nātra saṁśayaḥ || 38 ||
When a man sees no indication that the woman is getting any pleasure from coitus and
continues to attempt to arouse her he surely commits adharma.
evaṃ nārīṁ mātaraṁ ca gaurave cādhike sthitām |
avadhyāṁ tu vijānīyuḥ paśavo'pyavicakṣaṇāḥ || 39 ||
That woman is again my mother. She occupies, therefore, a place of greater reverence [than
my father]. Even the beasts that are irrational know that the mother is inviolable.
devatānāṁ samāvāyam ekasthaṁ pitaraṁ viduḥ |
martyānāṁ devatānāṁ ca snehād abhyeti mātaram || 40 ||
The father is known by all thinking people to be a combination of all the deities together. But
the mother however, because of her nurturing, combines within herself all mortal creatures as
well as all the deities.
evaṁ vimṛśatas tasya cirakāritayā bahu |
dīrghaḥ kālo vyatikrāntas tatas tasyāgamat pitā || 41 ||
Chirakarin, by indulging in those reflections (as was his habit), passed a long time without
acting on his father’s command. When many days had expired, his father Gautama returned.
medhātithir mahā-prājño gautamas tapasi sthitaḥ |
vimṛśya tena kālena patnyāḥ saṁsthā vyatikramam || 42 ||
Endued with great wisdom, Medhatithi of Gautama's clan, having engaged in the practice of
austerities, returned (to his retreat), convinced, after having reflected for that long time, of the
impropriety of the punishment he had commanded to be inflicted upon his wife.
 

73
Because of the power differential and patriarchial control the male is more blameworthy in every act of
sexual misconduct.
74
The reference here is to Indra who impersonated Gautama in order to seduce Ahalya.
 79
so'bravīd duḥkha santapto bhṛśam aśrūṇi vartayan |
śruta dhairya prasādena paścāt tāpam upāgataḥ || 43 ||
Consumed with grief and shedding copious tears, in consequence of the beneficial effects of
mental calmness which is achieved by a study of the scriptures he was filled with remorse.
He said:–
āśramaṁ mama samprāptas trilokeśaḥ purandaraḥ |
atithi vratam āsthāya brāhmaṇaṁ rūpam āsthitaḥ || 44 ||
sa mayā sāntvito vāgbhiḥ svāgatenābhi pūjitaḥ |
arghyaṁ pādyaṁ ca nyāyena tayābhi pratipāditaḥ || 45 ||
“The lord of the three worlds – Indra came to my retreat, in the guise of a Brahmana asking
for hospitality. He was received by me with (proper) conversation, and honoured with a
proper welcome, and presented in due form with water to wash his feet and the usual
offerings of the Arghya. I also granted him the rest he had asked for.
paravānasmi cāpyuktaḥ praṇayiṣyati tena ca |
atra cākuśale jāte striyo nāsti vyatikramaḥ || 46 ||
I further told him that I had obtained a protector in him. I thought that such conduct on my
part would induce him to behave towards me as a friend. When, however, notwithstanding all
this, he misbehaved, my wife Ahalya could not be regarded to have committed any fault.
evaṁ na strī na caivāhaṁ nādhvagas tridaśeśvaraḥ |
aparādhyati dharmasya pramādastv aparādhyati || 47 ||
It seems that neither my wife, nor myself, nor Indra himself who, while passing through the
sky had beheld my wife [and become deprived of his senses by her extraordinary beauty],
could be held responsible. The blame really attaches to the carelessness of my Dharma
practice
īrṣyājaṁ vyasanaṁ prāhustena caivordhvaretasaḥ |
īrṣyayā tvahamākṣipto magno duṣkṛta sāgare || 48 ||
The celibate sages have said that all calamities arise from envy. By that envy also, I have been
hurled into an ocean of sin [in the form of the murder of my wife].
hatvā sādhvīṁ ca nārīṁ ca vyasanitvācca vāsitām |
bhartavyatvena bhāryāṁ ca ko nu māṁ tārayiṣyati || 49 ||
Alas, I have slain a woman — a woman that is also my faithful wife — one who in
consequence of her sharing her lord's calamities is called by the name of Vasita — one that
was called Bharya owing to the obligation I was under of supporting her. Who is there that
can absolve me from this sin?
antareṇa mayā'jñaptaś cirakārī hyudāradhīḥ |
yady adya cirakārī syāt sa māṁ trāyeta pātakāt || 50 ||
Acting recklessly, I commanded the intelligent Chirakarin [to slay his mother]. If on the
present occasion he proves true to his name then he may indeed have rescued me from this
sin.
cirakārika bhadraṁ te bhadraṁ te cirakārika |
yadyadya cirakārī tvaṁ tato'si cirakārikaḥ || 51 ||
Twice blessed be you, O Chirakaraka! If on this occasion you have delayed accomplishing the
work, then are you truly worthy of your name.
cirāyate ca santāpāc-ciraṁ svapiti vāritaḥ |
āvayoś-cira santāpād avekṣya cirakārika || 55 ||
 80
Perhaps, my son Chirakaraka is delaying today in view of the sorrow it would cause me [to
see him execute that bidding]. Perhaps, he is sleeping over that. Perhaps, he is delaying, in
view of the grief it would cause both him and me.
evaṁ sa duḥkhito rājan maharṣir gautamas tadā |
cirakāriṁ dadarśātha putraṁ sthitam athāntike || 56 ||
Indulging in such repentance, O king, the great Rishi Gautama then beheld his son Chirakarin
sitting to one side.
cirakārī tu pitaraṁ dṛṣṭvā parama duḥkhitaḥ |
śastraṁ tyaktvā tato mūrdhnā prasādāyopacakrame || 57 ||
Seeing his father returning home, Chirakarin, overwhelmed with grief, cast away the weapon
[he had taken up] and bowing his head began to placate Gautama.
gautamas tu sutaṁ dṛṣṭvā śirasā patitaṁ bhuvi |
patnīṁ caiva nirākārāṁ parāma bhyagaman mudam || 58 ||
Observing his son prostrated before him with bent head, and seeing also his wife almost
petrified with shame, the Rishi became filled with great joy.
evaṁ sa gautamaḥ putraṁ prīti harṣa samanvitaḥ |
abhinandya mahā-prājña idaṁ vacanam abravīt || 63||
Then, filled with joy and content with what had occurred, the wise Gautama addressed his son
and said these words;
cirakārika bhadraṁ te cirakārī ciraṁ bhava |
cirāya te saumya ciram asmi na duḥkhitaḥ || 64||
Gautama said:– “Blessed be you, O Chirakaraka! Do you always reflect long before acting
and may you live long. By your delay in accomplishing my bidding you have today made me
happy for ever!”
cireṇa mitraṁ badhnīyāc cireṇa ca kṛtaṁ tyajet |
cireṇa hi kṛtaṁ mitraṁ ciraṁ dhāraṇam arhati || 66 ||
Bhishma said:– Before one contracts friendship with anyone, one should wait for a long
while. Friendships once contracted should only be abandoned after much deliberation. A
friendship that is formed after a long examination lasts for a long time.
rāge darpe ca māne ca drohe pāpe ca karmaṇi |
apriye caiva kartavye cirakārī praśasyate || 67 ||
In giving in to attachment, to arrogance, to self-respect, to plotting revenge, to sinful acts, and
in accomplishing all disagreeable tasks, he that delays long deserves applause.
bandhūnāṁ suhṛdāṁ caiva bhṛtyānāṁ strījanasya ca |
avyakteṣvaparādheṣu cirakārī praśasyate || 68 ||
When the offence is not clearly proved against a relative, a friend, a servant, or women, he
that is not implusive and reflects a long before reaching a decision is applauded.
evaṁ sarveṣu kāryeṣu vimṛśya puruṣas tataḥ |
cireṇa niścayaṁ kṛtvā ciraṁ na pari-tapyate || 70 ||
In all projects one should, in this way, reflect for a long time before finalizing a course of
action. By behaving in this way, one is sure to avoid regret in the long run.
bruvataśca parasyāpi vākyaṁ dharmopa-saṁhitam |
ciraṁ pṛcchec-ciraṁ brūyāc-ciraṁ na paribhūyate || 74 ||
 81
One engaged in instructing others on the subject Dharma, when asked for information on this
topic, should take a long time to reflect before giving an answer. He may then avoid ever
having to repent [for returning an incorrect answer whose practical consequences may lead to
regrettable outcomes].
upāsya bahulās tasminn āśrame sumahā-tapāḥ |
samāḥ svargaṁ gato vipraḥ putreṇa sahitas tadā || 75 ||
As regards Gautama of austere penances, that Rishi, having adored the deities for a long while
in that retreat of his, at last ascended to heaven along with his son75.

Ahalya by Ravi Verma

 

75
In one version of the story related in the Rāmāyaṇa, Ahalya was turned into a stone by the curse of
Gautama. She was liberated by Rama when he touched her with his foot.
 82

10.DHṚTARĀṢṬRA SANAT-SUJĀTA SAMVĀDA

Udyoga Parva 43 - 44

dhṛtarāṣṭra uvāca.
na ced vedā veda-vidaṁ trātuṁ śaktā vicakṣaṇa |
atha kasmāt pralāpo’yaṁ brāhmaṇānāṁ sanātanaḥ || 1 ||
Dhritarashtra said:– "O wise sage, if the Vedas cannot rescue a person [without the aid of
Dharma], whence then is this long held delusion of the Brahmins that the Vedas can save
them?
sanatsujāta uvāca.
tasyaiva nāmādi viśeṣa rūpair idaṁ jagad bhāti mahānubhāva |
nirdiśya samyak pravadanti vedās tad viśva-vairūpyam udāharanti || 2 ||
Sanat-sujata said:– "O magnanimous one, this universe has sprung from that Supreme Being
by the combination of name-form76, and other factors77. The Vedas are duly indicating this
fact and inculcate that the Supreme Being is beyond all qualities.
tadartha yuktaṁ tapa etad ijyā tābhyām asau puṇyam upaiti vidvān |
puṇyena pāpaṁ vinihatya paścāt saṁjāyate jñāna vidīpitātmā || 3 ||
It is for the realization of that Supreme Being that tapas78 and yajñas79 are ordained [by the
Vedas], and it is by these two [spiritual practices] that the learned earn merit. Through merit
is demerit destroyed and thereafter one attains wisdom80.
jñānena cātmānam upaiti vidvān athān yathā varga phalānukāṅkṣī |
asmin kṛtaṁ tat parigṛhya sarvam amutra bhuṅkte punareti mārgam || 4 ||
The wise person, through cultivating insight, attains Self-realization. Otherwise, one that is
dedicated to the pursuit of the four objects of human life (duty, prosperity, pleasure and
freedom), reaps their rewards in the hereafter, and (since those rewards) are limited, returns to
this world when the merits are exhausted.
asmiṅlloke tapas taptaṁ phalam anyatra bhujyate |
brāhmaṇānām ime lokā ṛddhe tapasi tiṣṭhatām || 5 ||
Indeed, the fruits of spiritual practices undergone in this world with a self-serving motivation
(sakāma) will be enjoyed in the other world [as regards those persons who have not obtained
self-realization]. As regards those employed in spiritual practices [who have attained self-
realization], their benefits are obtained here in this world and they attain liberation hereafter.
 

76
The world is comprehendible only in terms of name (nāma) and form (rūpa) – everything that is
perceptible has a form comprised of qualities that is tangible and to that form is given a name. Through
naming something we give it an archetypal identity in our minds, we can then discuss it and analyse it.
77
The other factors which contribute to the manifestation of the universe are puruṣaḥ - consciousness and
prakṛti — matter comprised of the 3 guṇas; rajas, sattva & tamas.
78
Tapas literally means “heat” and refes to the internal energy that is generated through self-discipline and
meditation.
79
Yajña means the reciprocal exchange of energy between two levels. This translates into the making of
offerings to the devas in exchange for their services or providing rain and fecundity etc.
80
Demerit or pāpam creates karmic obstacles which cloud our minds and entrench us in ignorance,
freedom therefore opens our potential for spiritual enlightenment. Without a moral basis no spiritual
advancement is possible.
 83
dhṛtarāṣṭra uvāca.
kathaṁ samṛddham apyṛddhaṁ tapo bhavati kevalam |
sanatsujāta tad brūhi yathā vidyāma tad vayam || 6 ||
Dhritarashtra said:– “O Sanat-sujata, how can spiritual excercises (tapas & yajña) which are
all similar in practice, be sometimes successful and sometimes unsuccessful? Explain this to
us in order that we may know it!”
sanatsujāta uvāca
niṣkalmaṣaṁ tapas tve tat kevalaṁ paricakṣate |
etat samṛddhamapyṛddhaṁ tapo bhavati kevalam || 7 ||
Sanat-sujata said:– “That spiritual practice which is not tainted [by desire and attachment] is
said to be capable of leading one to liberation, and is, therefore successful, while the spiritual
practice that is tainted by vanity and motivated by desire [for results] is regarded as
unsuccessful.
tapo mūlam idaṁ sarvaṁ yan māṁ pṛcchasi kṣatriya |
tapasā veda vidvāṁsaḥ paraṁ tvamṛtam āpnuyuḥ || 8 ||
All your enquiries, O King, touch at the very root of spiritual practice. It is by spiritual
practice [unmotivated by desire for rewards] that the learned, realise Brahman and achieve
immortality!”
dhṛtarāṣṭra uvāca
kalmaṣaṁ tapaso brūhi śrutaṁ niṣkalmaṣaṁ tapaḥ |
sanatsujāta yenedaṁ vidyāṁ guhyaṁ sanātanam || 9 ||
Dhritarashtra said:– “I have listened to what you have said about spiritual practice untainted
by faults, now please tell me about spiritual practice that is tainted so that I may know this
great mystery.”
sanatsujāta uvāca.
krodhādayo dvādaśa yasya doṣās tathā nṛśaṁsāni daśa tri rājan |
dharmādayo dvādaśaite pitṛṇāṁ śāstre guṇā ye viditā dvijānām || 10 ||
Sanat-sujata said:– "O king, the twelve faults; anger etc. as also the thirteen kinds of
wickedness, are the problems associated with tainted spiritual practice. The Dharma Shastras
all proclaim that the purgation of these is the Dharma of the initiated.
krodhaḥ kāmo lobha-mohau vidhitsākṛpāsūye māna-śokau spṛhā ca |
īrṣyā jugupsā ca manuṣya-doṣā varjyāḥ sadā dvādaśaite narāṇām || 11 ||
Anger, self-referent desire, avarice, delusion, discontent, cruelty, malicious envy, vanity, grief,
love of pleasure, jealousy81, and speaking ill of others, are generally the faults of all humans.
These twelve faults should always be avoided by spiritual practitioners.
ekaikam ete rājendra manuṣyān paryupāsate |
lipsamānontaraṁ teṣāṁ mṛgāṇāmiva lubdhakaḥ || 12 ||
Any one among these can singly effect one's destruction. Indeed, every one of these await
patiently for an opportunity to attack, like a hunter waiting for an opening to shoot a deer.
vikatthanaḥ spṛhayālur manasvī bibhrat kopaṁ capalo rakṣaṇaśca |
etān pāpāḥ ṣaṇṇarāḥ pāpa dharmān prakurvate no trasantaḥ sudurge || 13 ||

81
One may ask what is the difference between malicious envy (asūya) and jealousy (īrṣya). Malicious envy
is of one that has what one would like to have, and jealousy is of one who has what one also has.
 84
Assertion of one's own superiority, greed, inability to tolerate the slightest disrespect, bad-
temper, fickleness, and neglect of caring for dependants — these six acts of wickedness are
characteristic of inveterate sinners who defy all the drastic consequences resulting from their
faults.
saṁbhoga saṁvidviṣamo’timānī dattānutāpī kṛpaṇo balīyān |
varga praśaṁsī vanitāsu dveṣṭā ete pare sapta nṛśaṁsa vargāḥ || 14 ||
One who is addicted to the gratification of lust, one who is inconstant and fickle, one who is
exceedingly arrogant, one who gives and then regrets, one who is stingy, one who glorifies
only artha (wealth) and kāma (pleasure), and a misogynist — these seven also are classified
among the wicked.
Summary of the 13 markers of the wicked.
1.   Assertion of one's own assumed superiority.
2.   Greed — accumulation of resources as an end in itself.
3.   Inability to tolerate the slightest disrespect or criticism.
4.   Bad-temper — lack of patience, tolerance and empathy.
5.   Fickleness — lack of dependability.
6.   Neglect of caring for dependants.
7.   Addicted to the sense-gratification
8.   Instability, changeable
9.   Considering that one is superior to others in the same field of expertise.
10.   A person who gives and then regrets.
11.   A stingy person.
12.   A person who’s sole aim is the pursuit of wealth and pleasure.
13.   A misogynist
dharmaśca satyaṁ ca damas tapaśca āmātsaryaṁ hrīs titikṣānasūyā |
yajñaśca dānaṁ ca dhṛtiḥ śrutaṁ ca vratāni vai dvādaśa brāhmaṇasya || 15 ||
Dharma, truth, self-restraint, spiritual discipline, delight in the happiness of others, modesty,
forbearance, not criticising others, yajñas, generosity, perseverance, study of the scriptures —
these twelve constitute the spiritual commitments.
yastvetebhyaḥ prabhaved dvādaśabhyaḥ sarvām apīmāṁ pṛthivīṁ sa śiṣyāt |
tribhir dvābhyām ekato vārthito yas tasya svamastīti sa veditavyaḥ || 16 ||
One that succeeds in acquiring proficiency in these twelve, becomes competent to sway the
entire world. One that is endowed with three, two, or even one of these qualities, should be
regarded as possessed of the greatest wealth.
damas-tyāgo’pramādaśca eteṣv-amṛtam-āhitam |
tāni satyamukhāny-āhur brāhmaṇā ye manīṣiṇaḥ || 17 ||
Discipline (self-control), non-attachment and mindfulness — immortality82 rests on these
three. The wise spiritual practitioners say that these are the attributes in which truth
predominates.
damo’ṣṭādaśa doṣaḥ syāt prāti kūlyaṁ kṛte bhavet |
anṛtaṁ cābhyasūyā ca kāmārthau ca tathā spṛhā || 18 ||
krodhaḥ śokas tathā tṛṣṇā lobhaḥ paiśūnyam eva ca |
matsaraśca vihiṁsā ca paritāpas tathā’ratiḥ || 19 ||
apasmāraścātivādastathā saṁbhāvanātmani |
etair vimukto doṣairyaḥ sa dāntaḥ sadbhir ucyate || 20 ||

82
It should not be assumed that merely practicing these 3 one will obtain Liberation from samsara (mokṣa).
Amṛtam means “deathlessness” in the long term but freedom from suffering in the short term.
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Self-discipline is constituted by overcoming the eighteen deficiencies:– Breaches and non-
observance of ordained acts and omissions, falsehood, seeing faults in virtues, lust for
women, obsessed with the accumulation of wealth, love of (sensual) pleasure, anger, grief,
craving [for stuff], avarice, regularly engaging in gossip, envy, injuring others, regret,
aversion to guidance, forgetfulness of duty, calumniating others, and self-aggrandizement —
one that is freed from these (eighteen) vices; is said by the righteous to be self-controlled.
mado’ṣṭādaś-adoṣaḥ syāt tyāgo bhavati ṣad vidhaḥ |
viparyayāḥ smṛtā ete mada doṣā udāhṛtāḥ |
doṣā damasya ye proktās tān doṣān parivarjayet || 21 ||
The eighteen deficiencies [that have been enumerated] constitute what is called mada or
'hubris'. Renunciation is of six kinds. The reverse of these six again are also called mada.83
Summary of the 18 types of deficiencies associated with Dama (Self-control)
1.   Breaches and non-observance of ordained acts and/or omissions
2.   Deception and lies.
3.   Seeing faults in the virtues of others.
4.   Sexual craving.
5.   Obsession with the accumulation of wealth.
6.   Attachment to (sensual) pleasure
7.   Anger — the negative response to failure or loss.
8.   Tendency to become depressed
9.   Always craving to acquire more, i.e. lack of contentment.
10.   Greed — not sharing one’s surplus with the needy.
11.   Regularly engaging in gossip.
12.   Envy of what others have or have achieved.
13.   Intentionally cause physical, mental harm to others.
14.   Regret about past lossess or failures.
15.   Aversion to accepting advice and guidance
16.   Neglect of one’s obligations and duty.
17.   Making false and defamatory statements about others.
18.   Self-aggrandizement /self-promotion.

śreyāṁs tu ṣad vidhas tyāgaḥ śriyaṁ prāpya na hṛṣyati |

iṣṭā-pūrte dvitīyaṁ syān nitya vairāgya yogataḥ ||
kāma tyāgaśca rājendra sa tṛtīya iti smṛtaḥ || 22 ||
The six kinds of renunciation are all commendable. They are these:– The first is never giving
expression to elation on obtaining prosperity. The second is relinquishing investment in
yajñas and pious acts of social good [for the sake of name and fame]. The third is consistent
dispassion and relinquishment of selfish motivation.
apyavācyaṁ vadantyetaṁ sa tṛtīyo guṇaḥ smṛtaḥ |
tyaktair dravyair yad bhavati nopayuktaiśca kāmataḥ || 23 ||
na ca dravyais tad bhavati nopayuktaiśca kāmataḥ |
na ca karma svasiddheṣu duḥkhaṁ te na ca na glapet |
sarvair eva guṇair yukto dravyavānapi yo bhavet || 24 ||
Indeed, it is in consequence of this third kind of renunciation of self-serving desire, which is
evidenced by the abandonment of all objects of enjoyment per se, and not their abandonment
after having enjoyed them to the fill, nor by abandonment after acquisition, nor by
abandonment only after one has become incompetent to enjoy from loss of appetite.

83
The faults, therefore, that go by the name of mada are eighteen plus six
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apriye ca samutpanne vyathāṁ jātu na gacchati |
iṣṭān putrāṁśca dārāṁśca na yāceta kadācana || 25 ||
The fourth kind of renunciation is:– One should not grieve nor become depressed when is
experiencing disagreeable states. The fifth kind consists in never soliciting anything from
even one's children, spouses and others that may all be very dear.
arhate yācamānāya pradeyaṁ tacchubhaṁ bhavet |
apramādī bhaved etaiḥ sa cāpyaṣṭaguṇo bhavet || 26 ||
The sixth kind consists in giving away something to a deserving person who requests it.
These [types of renunciation] are greatly beneficial. By these again, one becomes fully
mindful. Mindfulness (apramāda) involves eight virtues.
Summary of the Six types of Renunciation
1.   Non-elation at gain and success.
2.   Not investing in pious acts for the sake of name and fame.
3.   Dispassion and relinquishment of self-serving motivation.
4.   Bearing failure and deprivation with equanimity.
5.   Being self-reliant and not demanding anything from anyone else even one’s closest kith
& kin.
6.   Limitless generosity.
satyaṁ dhyānaṁ samādhānaṁ codyaṁ vairāgyam eva ca |
asteyaṁ brahmacaryaṁ ca tathā’saṅgraham eva ca || 27 ||
These are:– truth, meditation, mental absorption, capacity for drawing inferences (rational
thinking), withdrawal from the world, never taking what belongs to others, the practices of
Brahmacharya vows (abstinence), and non-acceptance (of gifts).”
Summary of the Eight virtues of Mindfulness
1.   Practice of truth – harmony of mind, speech and action.
2.   Meditation — according to Yoga Sutras has 3 stages: pratyahāra – withdrawl of the mind
from external stimuli, dhāraṇa – focussing on a device; mantra, breath or icon, dhyana –
undistracted concentration.
3.   Absorption – samādhi which is the end-stage of the afore mentioned practice.
4.   Cultivating a rational and enquiring mind.
5.   Dispassion or non-attachment.
6.   Never taking what is not given.
7.   Not coveting the property of others or not accepting random gifts.
8.   Practicing Brahmacharya which will be elaborated upon from verse 37.

dhṛtarāṣṭra uvāca
sanatsujāta yām imāṁ parāṁ tvaṁ brāhmīṁ vācaṁ vadase viśva-rūpām |
parāṁ hi kāmena sudurlabhāṁ kathāṁ prabrūhi me vākyam idaṁ kumāra || 28 ||
Dhritarashtra said:– “O Sanat-sujata, you have discoursed upon the knowledge relating to the
absolute and all-pervading Brahman (viśva-rūpam). For one who is mired in worldly matter,
the attainment of that is extremely hard. I request you to speak more on this subject.”
sanatsujāta uvāca
naitad brahma tvaramāṇena labhyaṁ yan māṁ pṛcchannatihṛṣyasyatīva |
buddhau vilīne manasi pracintya vidyā hi sā brahmacaryeṇa labhyā || 29 ||
Sanat-sujata said:– "That Brahman-realization about which you asked me with such
enthusiasm is certainly not easily attainable. After [sense-control has been achieved] the
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cognitive mind is absorbed into the intellect, then wisdom dawns [leading to the attainment of
Brahman] — that wisdom is attainable only by practicing Brahmacharya.84”
dhṛtarāṣṭra uvāca
atyanta vidyām iti yat sanātanīṁ bravīṣi tvaṁ brahmacaryeṇa siddhām |
anārabhyāṁ vasatīha kāryakāle kathaṁ brāhmaṇyam amṛtatvaṁ labheta || 30 ||
Dhritarashtra said:– “You say that the knowledge of Brahman is already inherent in the mind,
being only revealed by Brahmacharya. Being already present in the mind, it requires no effort
to acquire in order to manifest (itself). How can the immortality associated with Brahman be
achieved?”
sanatsujāta uvāca
avyakta vidyām abhidhāsye parāṇīṁ buddhyā ca teṣāṁ brahmacaryeṇa siddhām |
yāṁ prāpyainaṁ martya-lokaṁ tyajanti yā vai vidyā guru-vṛddheṣu nityā || 31 ||
Sanat-sujata said:– “Though residing in, and inherent in the mind, the knowledge of Brahman
is still latent. It is by the aid of the intellect and Brahmacharya that this knowledge is
revealed. Indeed, having attained that knowledge, Yogins renounce this world. This state of
wisdom is always to be found among eminent preceptors.”
dhṛtarāṣṭra uvāca
brahmacaryeṇa yā vidyā śakyā veditum añjasā |
tat kathaṁ brahmacaryaṁ syād etad brahman bravīhi me || 32 ||
Dhritarashtra said:– “What is the nature of that Brahmacharya by which the knowledge of
Brahman might be revealed without much difficulty? O Brahmin, tell me this.”

sanatsujāta uvāca
ācārya yonim iha ye praviśya bhūtvā garbhe brahmacaryaṁ caranti |
ihaiva te śāstra-kārā bhavanti prahāya dehaṁ paramaṁ yānti yogam || 33 ||
Sanat-sujata said:– "They, who, residing in the ashrams of their gurus and winning their good-
will and friendship, practice the disciplines of Brahmacharya, become even in this world the
embodiments of the teachings, and casting off their bodies are merged in Brahman.
asmiṅlloke vai jayantīha kāmān brāhmīṁ sthitiṁ hyanutitikṣa māṇāḥ |
ta ātmānaṁ nirharantīha dehān muñjād iṣīkām iva satva saṁsthāḥ || 34 ||
They that in this world are desirous of obtaining the state of Brahman, transcend all binary
oppositions, and endued as they are with sattva, they succeed in discriminating between the
Self and the physical body like a blade of grass from its sheath.
śarīram etau kurutaḥ pitā mātā ca bhārata |
ācāryaśāstā yā jātiḥ sā puṇyā sājarāmara || 35 ||
The body, O Bharata, is created by the father and the mother, the second birth, however, is
due to the preceptor's instructions and is sacred, free from decrepitude85, and immortal.
yaḥ prāvṛṇotyavitathena varṇānṛtaṁ kurvann amṛtaṁ saṁprayacchan |
taṁ manyeta pitaraṁ mātaraṁ ca tasmai na druhyet katamasya jānan || 36 ||

84
Brahmacharya doesn’t mean celibacy in the conventional sense of abstinence from sex – it means
“moving or abiding in the Divine” and connotes a wide range of practices that the sage about to elaborate
upon.
85
The knowledge acquired from the guru is ever fresh and is always expanding and flourishing, unlike the
body which is always declining.
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The guru who wraps every one in (the mantle of) truth, discoursing upon Brahman and
facilitating the attainment of immortality, should be regarded as both father and mother; and
bearing in mind the good that he does, he should never be disregarded in any way.
guruṁ śiṣyo nityam abhivādayīta svādhyāyam icchecchuchir apramattaḥ |
mānaṁ na kuryān nādadhīta roṣam eṣa prathamo brahmacaryasya pādaḥ || 37 ||
A disciple should habitually salute the preceptor with respect, and maintaining purity of body
and mind and remaining focused and mindful, he should apply himself to study, and not give
the slightest place for anger to develop — this is the first stage of brahmacharya.
śiṣya vṛtti krameṇaiva vidyām āpnoti yaḥ śuciḥ |
brahmacarya vratasyāsya prathamaḥ pāda ucyate || 38 ||
The student should follow his vocation and remaining pure, gradually and steadily acquire
knowledge — this is also part of the first stage of brahmacharya.
ācāryasya priyaṁ kuryāt prāṇair api dhanair api |
karmaṇā manasā vācā dvitīyaḥ pāda ucyate || 39 ||
A disciple should, with his very life and all his possessions, in thought, word and deed, do all
that is agreeable to the preceptor. This is regarded as the second step of brahmacharya.
samā gurau yathā vṛttir-guru-patnyāṁ tathā caret |
tat putre ca tathā kurvan dvitīyaḥ pāda ucyate || 40 ||
The student should behave towards his preceptor's wife and children also in the same way as
towards the preceptor himself. This also is regarded as the second step of brahmacharya.
ācāryeṇātma kṛtaṁ vijānan jñātvā cārthaṁ bhāvito’smītyanena |
yan manyate taṁ prati hṛṣṭa buddhiḥ sa vai tṛtīyo brahmacaryasya pādaḥ || 41 ||
Bearing well in mind what has been done for him by the preceptor, and understanding also its
purpose, the disciple should, with a delighted heart think — I have been taught and made
great by him. This is the third step of brahmacharya.
nācāryasyānapākṛtya pravāsaṁ prājñaḥ kurvīta naitad ahaṁ karomi |
itīva manyeta na bhāṣayeta sa vai caturtho brahmacaryasya pādaḥ || 42 ||
Without gratifying the preceptor by payment of the final gift, a wise disciple must not betake
to another mode of life; nor should he ever say or even think of in his mind — I have done the
guru a favour. This is the fourth step of brahmacharya.
kālena pādaṁ labhate tathārthaṁ tataśca pādaṁ guru yogataśca |
utsāha yogena ca pādam ṛccheccāstreṇa pādaṁ ca tato’bhiyāti || 43 ||
One quarter (of the knowledge of Brahman which is the object of brahmacharya) is acquired
in the course of time, one quarter through the preceptor's teachings; one quarter by the power
of one's own intellect; and one quarter by discussion on the Shastras with other students.
dharmādayo dvādaśa yasya rūpam anyāni cāṅgāni tathā balaṁ ca |
ācārya-yoge phalatīti cāhur brahmārtha yogena ca brahmacaryam || 44 ||
The learned have said that Brahmacharya is constituted by the twelve afore mentioned
virtues, the Yoga-practices are called its limbs, and perseverance in Yoga-meditation called is
its strength and one is crowned with success in this through guru-yoga (worship of the guru).
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Stage Goal of the Brahmachari
1 Respecting the guru, maintaining purity of body and mind, gradual and steady study
2 Serve the guru and family in every possible way
3 Appreciating the magnanimity of the guru and developing gratitude
4 Payment of dakshina (honorarium) when possible without self-congratulation

apāraṇīyaṁ tamasaḥ parastāt tad antako’pyeti vināśakāle |

aṇīyo rūpaṁ kṣura-dhārayā samaṁ mahacca rūpaṁ tad vai parvatebhyaḥ || 45 ||
The ultimate nature of Brahman is incapable of being conceptually delimited and is beyond
the reach of the conditioned intellect, even the universal Destroyer, after Cosmic Dissolution,
is himself absorbed into That. It is more subtle than the atoms, finer than the edge of a scalpel,
and even more colossal than the mountains.
sā pratiṣṭhā tad amṛtaṁ lokās tad brahma tad yaśaḥ |
bhūtāni jajhire tasmāt pralayaṁ yānti tatra hi || 46 ||
It is the “Ground of all being,” It is unchangeable; It is this visible universe (omnipresent); It
is immense; It is delightful; all beings arise from It and merge back into It.
anāmayaṁ tan mahad udyataṁ yaśo vāco vikāraṁ kavayo vadanti |
yasmiñ jagat sarvam idaṁ pratiṣṭhitaṁ ye tad vidur amṛtāste bhavanti || 47 ||
Free from all kinds of binary oppositions, It is manifest as the universe and is all-pervading.
The wise say that It is without any change, except in the language used to describe it. They
are liberated that have realised That in which this universe is established.