13-1-001
युधिष्ठिर उवाच
शमो बहुविधाकारः सूक्ष्म उक्तः पितामह
न च मे हृदये शान्तिरस्ति कृत्वेदमीदृशम्
Yudhisthira said: O Grandfather, you have described peace as having many forms and subtle. But I have not found peace in my heart after doing this.
13-1-002
अस्मिन्नर्थे बहुविधा शान्तिरुक्ता त्वयानघ
स्वकृते का नु शान्तिः स्याच्छमाद्बहुविधादपि
In this matter, you have spoken of many kinds of peace, O sinless one. What peace can there be for one who has done evil, even from many kinds of pacification?
13-1-003
शराचितशरीरं हि तीव्रव्रणमुदीक्ष्य च
शमं नोपलभे वीर दुष्कृतान्येव चिन्तयन्
Seeing your body covered with arrows and with severe wounds, I do not find peace, O hero, but only think of my own evil deeds.
13-1-004
रुधिरेणावसिक्ताङ्गं प्रस्रवन्तं यथाचलम्
त्वां दृष्ट्वा पुरुषव्याघ्र सीदे वर्षास्विवाम्बुजम्
With your limbs smeared with blood, you are oozing like a mountain. Seeing you, tiger among men, I am sinking like a lotus in the rains.
13-1-005
अतः कष्टतरं किं नु मत्कृते यत्पितामहः
इमामवस्थां गमितः प्रत्यमित्रै रणाजिरे
तथैवान्ये नृपतयः सहपुत्राः सबान्धवाः
What is more painful than this, that my grandfather has been brought to this state in the battle by his enemies? And so have other kings, along with their sons and relatives,
13-1-006
वयं हि धार्तराष्ट्राश्च कालमन्युवशानुगाः
कृत्वेदं निन्दितं कर्म प्राप्स्यामः कां गतिं नृप
We, the sons of Dhritarashtra, have been carried away by the power of time and anger. Having done this censured deed, what destiny will we attain, O king?
13-1-007
अहं तव ह्यन्तकरः सुहृद्वधकरस्तथा
न शान्तिमधिगच्छामि पश्यंस्त्वां दुःखितं क्षितौ
I am the destroyer of your enemies and the killer of your enemies' friends. Seeing you suffering on the earth, I do not attain peace.
13-1-008
भीष्म उवाच
परतन्त्रं कथं हेतुमात्मानमनुपश्यसि
कर्मण्यस्मिन्महाभाग सूक्ष्मं ह्येतदतीन्द्रियम्
Bhishma said: How do you see the self as the cause, which is dependent on something else? This is subtle and beyond the senses, O illustrious one, in this action.
13-1-009
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
संवादं मृत्युगौतम्योः काललुब्धकपन्नगैः
Here I relate an ancient story, a conversation between Death, Gautama, a hunter, a snake, and a frog.
13-1-010
गौतमी नाम कौन्तेय स्थविरा शमसंयुता
सर्पेण दष्टं स्वं पुत्रमपश्यद्गतचेतनम्
O son of Kunti, there was an old woman named Gautami, who was devoted to tranquility. She saw her own son bitten by a snake and unconscious.
13-1-011
अथ तं स्नायुपाशेन बद्ध्वा सर्पममर्षितः
लुब्धकोऽर्जुनको नाम गौतम्याः समुपानयत्
Then the hunter named Arjuna, angry, bound the snake with a sinew-rope and brought it to the bank of the Gautami.
13-1-012
तां चाब्रवीदयं ते स पुत्रहा पन्नगाधमः
ब्रूहि क्षिप्रं महाभागे वध्यतां केन हेतुना
And he said to her, "This is the son-slayer, the lowest of snakes. Tell me quickly, O blessed one, by what means is he to be killed?""
13-1-013
अग्नौ प्रक्षिप्यतामेष च्छिद्यतां खण्डशोऽपि वा
न ह्ययं बालहा पापश्चिरं जीवितुमर्हति
Let him be thrown into the fire, or cut into pieces. For this wicked Balaha does not deserve to live long.
13-1-014
गौतम्युवाच
विसृजैनमबुद्धिस्त्वं न वध्योऽर्जुनक त्वया
को ह्यात्मानं गुरुं कुर्यात्प्राप्तव्ये सति चिन्तयन्
Gautama said: "You should not kill him, O Arjuna, for he is not a fit object of your anger." "For who would make himself the teacher, when he has to learn?"
13-1-015
प्लवन्ते धर्मलघवो लोकेऽम्भसि यथा प्लवाः
मज्जन्ति पापगुरवः शस्त्रं स्कन्नमिवोदके
The virtuous, being light, float in the world like boats on water, but the wicked, being heavy with sin, sink like a sword dropped in water.
13-1-016
न चामृत्युर्भविता वै हतेऽस्मि;न्को वात्ययः स्यादहतेऽस्मिञ्जनस्य
अस्योत्सर्गे प्राणयुक्तस्य जन्तो;र्मृत्योर्लोकं को नु गच्छेदनन्तम्
And if he is killed, there will be no escape from death; and if he is not killed, there will be no end to the suffering of the people. If this being, endowed with life, is released, who will go to the endless world of death?
13-1-017
लुब्धक उवाच
जानाम्येवं नेह गुणागुणज्ञाः; सर्वे नियुक्ता गुरवो वै भवन्ति
स्वस्थस्यैते तूपदेशा भवन्ति; तस्मात्क्षुद्रं सर्पमेनं हनिष्ये
The hunter said: I know this, but here there are no judges of good and bad. All teachers are appointed. These are instructions for the healthy. Therefore I will kill this small snake.
13-1-018
समीप्सन्तः कालयोगं त्यजन्ति; सद्यः शुचं त्वर्थविदस्त्यजन्ति
श्रेयः क्षयः शोचतां नित्यशो हि; तस्मात्त्याज्यं जहि शोकं हतेऽस्मिन्
Those who desire the right time for action, give up their grief at once; those who know the truth, give up their grief at once. For the grief of those who grieve is always a loss of good. Therefore, give up grief, for this is lost.
13-1-019
गौतम्युवाच
न चैवार्तिर्विद्यतेऽस्मद्विधानां; धर्मारामः सततं सज्जनो हि
नित्यायस्तो बालजनो न चास्ति; धर्मो ह्येष प्रभवाम्यस्य नाहम्
Gautami said: And there is no sorrow for those like us; the good man is always devoted to Dharma. The childish are always devoted to Dharma; I am not born for that.
13-1-020
न ब्राह्मणानां कोपोऽस्ति कुतः कोपाच्च यातना
मार्दवात्क्षम्यतां साधो मुच्यतामेष पन्नगः
Brahmins have no anger, and from anger no torment. O good one, be patient out of gentleness. Let this snake be freed.
13-1-021
लुब्धक उवाच
हत्वा लाभः श्रेय एवाव्ययं स्या;त्सद्यो लाभो बलवद्भिः प्रशस्तः
कालाल्लाभो यस्तु सद्यो भवेत; हते श्रेयः कुत्सिते त्वीदृशे स्यात्
The hunter said: Killing is indeed the best and imperishable gain; immediate gain is praised by the strong. But if the gain comes in time, then killing is better than this despicable act.
13-1-022
गौतम्युवाच
कार्थप्राप्तिर्गृह्य शत्रुं निहत्य; का वा शान्तिः प्राप्य शत्रुं नमुक्त्वा
कस्मात्सौम्य भुजगे न क्षमेयं; मोक्षं वा किं कारणं नास्य कुर्याम्
Gautami said: What peace is there in obtaining wealth by killing an enemy? What peace is there in obtaining an enemy without killing him? Why, O gentle one, should I not forgive the serpent? What reason is there not to grant him liberation?
13-1-023
लुब्धक उवाच
अस्मादेकस्माद्बहवो रक्षितव्या; नैको बहुभ्यो गौतमि रक्षितव्यः
कृतागसं धर्मविदस्त्यजन्ति; सरीसृपं पापमिमं जहि त्वम्
The hunter said: "One should protect many from one, not one from many, Gautami." "The knowers of Dharma abandon the ungrateful; destroy this evil snake."
13-1-024
गौतम्युवाच
नास्मिन्हते पन्नगे पुत्रको मे; संप्राप्स्यते लुब्धक जीवितं वै
गुणं चान्यं नास्य वधे प्रपश्ये; तस्मात्सर्पं लुब्धक मुञ्च जीवम्
Gautama said: "If this snake is not killed, my son will not get life, O hunter." "I do not see any other virtue in killing him, therefore, O hunter, release this living snake."
13-1-025
लुब्धक उवाच
वृत्रं हत्वा देवराट्श्रेष्ठभाग्वै; यज्ञं हत्वा भागमवाप चैव
शूली देवो देववृत्तं कुरु त्वं; क्षिप्रं सर्पं जहि मा भूद्विशङ्का
The hunter said: Having killed Vritra, the best of the kings of the gods, he obtained his share. Having killed the sacrifice, he obtained his share. O god with the trident, follow the ways of the gods. Quickly kill the snake, lest there be doubt.
13-1-026
भीष्म उवाच
असकृत्प्रोच्यमानापि गौतमी भुजगं प्रति
लुब्धकेन महाभागा पापे नैवाकरोन्मतिम्
Bhishma said: Though repeatedly told by the fowler, the noble Gautami did not pay any heed to the serpent.
13-1-027
ईषदुच्छ्वसमानस्तु कृच्छ्रात्संस्तभ्य पन्नगः
उत्ससर्ज गिरं मन्दां मानुषीं पाशपीडितः
The snake, though breathing with difficulty, managed to speak in a human voice, though with difficulty, and with a voice that was weak because of the noose.
13-1-028
को न्वर्जुनक दोषोऽत्र विद्यते मम बालिश
अस्वतन्त्रं हि मां मृत्युर्विवशं यदचूचुदत्
O Arjuna, what fault is there in me, O foolish one? For it was Death who urged me, who am helpless and not my own master.
13-1-029
तस्यायं वचनाद्दष्टो न कोपेन न काम्यया
तस्य तत्किल्बिषं लुब्ध विद्यते यदि किल्बिषम्
Because of his words, I bit him, not out of anger or desire. If that hunter has any guilt, it is his.
13-1-030
लुब्धक उवाच
यद्यन्यवशगेनेदं कृतं ते पन्नगाशुभम्
कारणं वै त्वमप्यत्र तस्मात्त्वमपि किल्बिषी
The hunter said: If this evil deed against the snake was done by you under the control of another, then you too are guilty in this matter.
13-1-031
मृत्पात्रस्य क्रियायां हि दण्डचक्रादयो यथा
कारणत्वे प्रकल्प्यन्ते तथा त्वमपि पन्नग
Just as a stick, a wheel, etc. are imagined to be the cause in the action of a clay pot, so you too, O snake,
13-1-032
किल्बिषी चापि मे वध्यः किल्बिषी चासि पन्नग
आत्मानं कारणं ह्यत्र त्वमाख्यासि भुजंगम
You are a sinner, and I am to be killed by a sinner. You are a sinner, O snake. You yourself, O snake, have declared yourself to be the cause of this.
13-1-033
सर्प उवाच
सर्व एते ह्यस्ववशा दण्डचक्रादयो यथा
तथाहमपि तस्मान्मे नैष हेतुर्मतस्तव
The snake said: All these are not under their own control, like the wheel of punishment. So I am also like that. Therefore, this is not the reason for your anger towards me.
13-1-034
अथ वा मतमेतत्ते तेऽप्यन्योन्यप्रयोजकाः
कार्यकारणसंदेहो भवत्यन्योन्यचोदनात्
Or, it is your opinion that they are mutually dependent, There is doubt about cause and effect due to mutual prompting.
13-1-035
एवं सति न दोषो मे नास्मि वध्यो न किल्बिषी
किल्बिषं समवाये स्यान्मन्यसे यदि किल्बिषम्
If it is so, then I am not guilty, I am not to be killed, I am not sinful. If you think that I am sinful because of association,
13-1-036
लुब्धक उवाच
कारणं यदि न स्याद्वै न कर्ता स्यास्त्वमप्युत
विनाशे कारणं त्वं च तस्माद्वध्योऽसि मे मतः
The hunter said: If there is no cause, then you would not be the agent. You are the cause of destruction, therefore, in my opinion, you should be killed.
13-1-037
असत्यपि कृते कार्ये नेह पन्नग लिप्यते
तस्मान्नात्रैव हेतुः स्याद्वध्यः किं बहु भाषसे
Even if a deed is not done, the snake is not smeared here. Therefore, there is no cause here. What is the use of speaking much?
13-1-038
सर्प उवाच
कार्याभावे क्रिया न स्यात्सत्यसत्यपि कारणे
तस्मात्त्वमस्मिन्हेतौ मे वाच्यो हेतुर्विशेषतः
The snake said: Without an object, an action would not exist, even if the cause is true or false. Therefore, you should tell me the cause of this in particular.
13-1-039
यद्यहं कारणत्वेन मतो लुब्धक तत्त्वतः
अन्यः प्रयोगे स्यादत्र किल्बिषी जन्तुनाशने
If, hunter, I am considered to be the cause, then another would be the perpetrator of the killing of the animal.
13-1-040
लुब्धक उवाच
वध्यस्त्वं मम दुर्बुद्धे बालघाती नृशंसकृत्
भाषसे किं बहु पुनर्वध्यः सन्पन्नगाधम
The hunter said: You are to be killed, you evil-minded one, you cruel killer of children. What more do you say, you vile snake, as you are being killed?
13-1-041
सर्प उवाच
यथा हवींषि जुह्वाना मखे वै लुब्धकर्त्विजः
न फलं प्राप्नुवन्त्यत्र परलोके तथा ह्यहम्
The snake said: Just as the priests who are greedy for the sacrificial offerings do not obtain the fruit of the sacrifice, so also I do not obtain it in the next world.
13-1-042
भीष्म उवाच
तथा ब्रुवति तस्मिंस्तु पन्नगे मृत्युचोदिते
आजगाम ततो मृत्युः पन्नगं चाब्रवीदिदम्
Bhishma said: When the serpent was thus speaking, urged by death, Then Death came and said to the serpent:
13-1-043
कालेनाहं प्रणुदितः पन्नग त्वामचूचुदम्
विनाशहेतुर्नास्य त्वमहं वा प्राणिनः शिशोः
O serpent, I was driven away by time, and did not urge you. You or I are not the cause of the destruction of this child.
13-1-044
यथा वायुर्जलधरान्विकर्षति ततस्ततः
तद्वज्जलदवत्सर्प कालस्याहं वशानुगः
Just as the wind scatters the clouds here and there, so, like a cloud, I am under the control of time.
13-1-045
सात्त्विका राजसाश्चैव तामसा ये च केचन
भावाः कालात्मकाः सर्वे प्रवर्तन्ते हि जन्तुषु
All the emotions, whether they are of the sattva, rajas, or tamas quality, are all of the nature of time, and they operate in all living beings.
13-1-046
जङ्गमाः स्थावराश्चैव दिवि वा यदि वा भुवि
सर्वे कालात्मकाः सर्प कालात्मकमिदं जगत्
All the moving and unmoving things, whether in heaven or on earth, All are of the nature of time, and this world is of the nature of time.
13-1-047
प्रवृत्तयश्च या लोके तथैव च निवृत्तयः
तासां विकृतयो याश्च सर्वं कालात्मकं स्मृतम्
The activities in the world, as well as the cessations, and their modifications, all that is said to be of the nature of time.
13-1-048
आदित्यश्चन्द्रमा विष्णुरापो वायुः शतक्रतुः
अग्निः खं पृथिवी मित्र ओषध्यो वसवस्तथा
The sun, the moon, Vishnu, the waters, the wind, Indra, Fire, space, earth, Mitra, the plants, and the Vasus.
13-1-049
सरितः सागराश्चैव भावाभावौ च पन्नग
सर्वे कालेन सृज्यन्ते ह्रियन्ते च तथा पुनः
O snake, rivers, oceans, existence and non-existence, all are created by time and then destroyed by it.
13-1-050
एवं ज्ञात्वा कथं मां त्वं सदोषं सर्प मन्यसे
अथ चैवंगते दोषो मयि त्वमपि दोषवान्
Knowing this, how can you, O snake, think of me as faulty? And in this case, you too are at fault, since you are in me.
13-1-051
सर्प उवाच
निर्दोषं दोषवन्तं वा न त्वा मृत्यो ब्रवीम्यहम्
त्वयाहं चोदित इति ब्रवीम्येतावदेव तु
The snake said: I do not say that you are faultless or faulty, O Death. I only say this much, that I am prompted by you.
13-1-052
यदि काले तु दोषोऽस्ति यदि तत्रापि नेष्यते
दोषो नैव परीक्ष्यो मे न ह्यत्राधिकृता वयम्
If there is a fault in the time, and if that is not accepted, I should not examine the fault, for we are not authorized in this.
13-1-053
निर्मोक्षस्त्वस्य दोषस्य मया कार्यो यथा तथा
मृत्यो विदोषः स्यामेव यथा तन्मे प्रयोजनम्
I must do something to free myself from this fault. O Death, I must be free from this fault. That is my purpose.
13-1-054
भीष्म उवाच
सर्पोऽथार्जुनकं प्राह श्रुतं ते मृत्युभाषितम्
नानागसं मां पाशेन संतापयितुमर्हसि
Bhishma said: The snake said to Arjuna: "You have heard the words of Death. You should not torment me with a noose, which is a different kind of poison."
13-1-055
लुब्धक उवाच
मृत्योः श्रुतं मे वचनं तव चैव भुजंगम
नैव तावद्विदोषत्वं भवति त्वयि पन्नग
The hunter said: I have heard the words of Death and of you, O snake. O snake, as long as you are not known, you are not harmed.
13-1-056
मृत्युस्त्वं चैव हेतुर्हि जन्तोरस्य विनाशने
उभयं कारणं मन्ये न कारणमकारणम्
You are the cause of the destruction of this being. I consider both to be the cause, not the cause without a cause.
13-1-057
धिङ्मृत्युं च दुरात्मानं क्रूरं दुःखकरं सताम्
त्वां चैवाहं वधिष्यामि पापं पापस्य कारणम्
Fie on that wicked, cruel, and evil-minded Death, the cause of sorrow to the good! And you also, I will slay, you wicked one, the cause of sin.
13-1-058
मृत्युरुवाच
विवशौ कालवशगावावां तद्दिष्टकारिणौ
नावां दोषेण गन्तव्यौ यदि सम्यक्प्रपश्यसि
Death said: We are both helpless, under the control of time, and we are doing what is destined. If you see us correctly, we should not be blamed.
13-1-059
लुब्धक उवाच
युवामुभौ कालवशौ यदि वै मृत्युपन्नगौ
हर्षक्रोधौ कथं स्यातामेतदिच्छामि वेदितुम्
The hunter said: If you two are under the control of time, like death and a snake, How can there be joy and anger? I wish to know this.
13-1-060
मृत्युरुवाच
याः काश्चिदिह चेष्टाः स्युः सर्वाः कालप्रचोदिताः
पूर्वमेवैतदुक्तं हि मया लुब्धक कालतः
Death said: All activities here are impelled by time. This was said by me earlier, O hunter, from time.
13-1-061
तस्मादुभौ कालवशावावां तद्दिष्टकारिणौ
नावां दोषेण गन्तव्यौ त्वया लुब्धक कर्हिचित्
Therefore, both of us are under the control of time and do what is destined. You, hunter, should never blame us for any fault.
13-1-062
भीष्म उवाच
अथोपगम्य कालस्तु तस्मिन्धर्मार्थसंशये
अब्रवीत्पन्नगं मृत्युं लुब्धमर्जुनकं च तम्
Bhishma said: Then, when there was a doubt about Dharma and Artha, Death approached and spoke to the snake, the hunter, and Arjuna.
13-1-063
काल उवाच
नैवाहं नाप्ययं मृत्युर्नायं लुब्धक पन्नगः
किल्बिषी जन्तुमरणे न वयं हि प्रयोजकाः
Kāla said: I am not, nor is this Death, nor is this hunter a snake. We are not the instigators of the death of a sinful creature.
13-1-064
अकरोद्यदयं कर्म तन्नोऽर्जुनक चोदकम्
प्रणाशहेतुर्नान्योऽस्य वध्यतेऽयं स्वकर्मणा
The only thing that can prompt us to do this is the karma that he has created. There is no other cause for his destruction. He is being killed by his own karma.
13-1-065
यदनेन कृतं कर्म तेनायं निधनं गतः
विनाशहेतुः कर्मास्य सर्वे कर्मवशा वयम्
The deed that he did has brought him to this end. The cause of his destruction is his karma. We are all subject to karma.
13-1-066
कर्मदायादवाँल्लोकः कर्मसंबन्धलक्षणः
कर्माणि चोदयन्तीह यथान्योन्यं तथा वयम्
The world is the offspring of action, characterized by the connection with action. And actions here impel each other, so do we.
13-1-067
यथा मृत्पिण्डतः कर्ता कुरुते यद्यदिच्छति
एवमात्मकृतं कर्म मानवः प्रतिपद्यते
Just as a potter makes whatever he wants from a lump of clay, so a man experiences the karma he has himself created.
13-1-068
यथा छायातपौ नित्यं सुसंबद्धौ निरन्तरम्
तथा कर्म च कर्ता च संबद्धावात्मकर्मभिः
Just as shade and sunlight are always and continuously connected, so are action and the agent connected by the self and action.
13-1-069
एवं नाहं न वै मृत्युर्न सर्पो न तथा भवान्
न चेयं ब्राह्मणी वृद्धा शिशुरेवात्र कारणम्
Thus, I am not, nor is death, nor the serpent, nor you. Nor is this old Brahmin woman. The child alone is the cause here.
13-1-070
तस्मिंस्तथा ब्रुवाणे तु ब्राह्मणी गौतमी नृप
स्वकर्मप्रत्ययाँल्लोकान्मत्वार्जुनकमब्रवीत्
When he spoke thus, O king, the Brāhman lady Gautami, understanding that the worlds are the result of one's own actions, said to Arjuna- "You are a Brāhman, and you are a king. You are a king, and you are a Brāhman. You are a Brāhman, and you are a king. You are a king, and you are a Brāhman."
13-1-071
नैव कालो न भुजगो न मृत्युरिह कारणम्
स्वकर्मभिरयं बालः कालेन निधनं गतः
Time, the serpent, and death are not the cause here. This child has died by his own actions.
13-1-072
मया च तत्कृतं कर्म येनायं मे मृतः सुतः
यातु कालस्तथा मृत्युर्मुञ्चार्जुनक पन्नगम्
And I have done that deed by which my son is dead. Let the time and death come, release the snake, Arjuna.
13-1-073
भीष्म उवाच
ततो यथागतं जग्मुर्मृत्युः कालोऽथ पन्नगः
अभूद्विरोषोऽर्जुनको विशोका चैव गौतमी
Bhishma said: Then Death, Time, and the snake went away as they had come. Arjunaka was angry and Gautami was grief-stricken.
13-1-074
एतच्छ्रुत्वा शमं गच्छ मा भूश्चिन्तापरो नृप
स्वकर्मप्रत्ययाँल्लोकांस्त्रीन्विद्धि मनुजर्षभ
Hearing this, be at peace, O king, do not be full of worry. Know, O bull among men, that the three worlds are dependent on their own actions.
13-1-075
न तु त्वया कृतं पार्थ नापि दुर्योधनेन वै
कालेन तत्कृतं विद्धि विहता येन पार्थिवाः
O Partha, it was not done by you, nor by Duryodhana. Know that it was done by Time, by whom the kings were destroyed.
13-1-076
वैशंपायन उवाच
इत्येतद्वचनं श्रुत्वा बभूव विगतज्वरः
युधिष्ठिरो महातेजाः पप्रच्छेदं च धर्मवित्
Vaishampayana said: Having heard these words, the immensely radiant Yudhishthira, the knower of dharma, became free from fever and asked this: