13-1-001
युधिष्ठिर उवाच
शमो बहुविधाकारः सूक्ष्म उक्तः पितामह
न च मे हृदये शान्तिरस्ति कृत्वेदमीदृशम्
Yudhiṣṭhira said, "O grandfather! It has been said that tranquility is subtle and of many different types. But having acted in this way, there is no peace in my mind."
13-1-002
अस्मिन्नर्थे बहुविधा शान्तिरुक्ता त्वयानघ
स्वकृते का नु शान्तिः स्याच्छमाद्बहुविधादपि
"O unblemished one! In this connection, you have spoken in many different ways about peace. Because of what I myself have done, these diverse kinds of peace are not available to me."
13-1-003
शराचितशरीरं हि तीव्रव्रणमुदीक्ष्य च
शमं नोपलभे वीर दुष्कृतान्येव चिन्तयन्
"I can see the terrible wounds left by the arrows on your body. O brave one! Thinking of the wicked deeds I have done, I can find no peace."
13-1-004
रुधिरेणावसिक्ताङ्गं प्रस्रवन्तं यथाचलम्
त्वां दृष्ट्वा पुरुषव्याघ्र सीदे वर्षास्विवाम्बुजम्
"Blood is flowing from your limbs, like streams from a mountain. O tiger among men! On seeing this, I am suffering, like a lotus during the rains."
13-1-005
अतः कष्टतरं किं नु मत्कृते यत्पितामहः
इमामवस्थां गमितः प्रत्यमित्रै रणाजिरे
तथैवान्ये नृपतयः सहपुत्राः सबान्धवाः
"O grandfather! Could I have done anything more painful than this? Having confronted your enemies in the field of battle, you have now been reduced to this state. This is also what has happened to other kings, with their sons and relatives."
13-1-006
वयं हि धार्तराष्ट्राश्च कालमन्युवशानुगाः
कृत्वेदं निन्दितं कर्म प्राप्स्यामः कां गतिं नृप
"Under the subjugation of destiny, we, and the sons of Dhṛtarāṣṭra, were overcome by anger. We have perpetrated this reprehensible act. O king! What end will we obtain?"
13-1-007
अहं तव ह्यन्तकरः सुहृद्वधकरस्तथा
न शान्तिमधिगच्छामि पश्यंस्त्वां दुःखितं क्षितौ
"I am the one who has caused your death. I am the one who has killed the wellwishers. On seeing you in this miserable state, lying down on the ground, I cannot find any peace."
13-1-008
भीष्म उवाच
परतन्त्रं कथं हेतुमात्मानमनुपश्यसि
कर्मण्यस्मिन्महाभाग सूक्ष्मं ह्येतदतीन्द्रियम्
Bhīṣma replied, "When something else is responsible, why do you see yourself as the cause? O immensely fortunate one! The course of action is subtle and beyond the grasp of the senses."
13-1-009
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
संवादं मृत्युगौतम्योः काललुब्धकपन्नगैः
"In this connection, an ancient history is cited, about a conversation between Mṛtyu, Gautamī, Kalā, a hunter and a serpent."
13-1-010
गौतमी नाम कौन्तेय स्थविरा शमसंयुता
सर्पेण दष्टं स्वं पुत्रमपश्यद्गतचेतनम्
"O Kaunteya! There was an aged lady named Gautamī and she was full of tranquility. She saw that her son had been bitten by a snake and was unconscious."
13-1-011
अथ तं स्नायुपाशेन बद्ध्वा सर्पममर्षितः
लुब्धकोऽर्जुनको नाम गौतम्याः समुपानयत्
"A hunter named Arjunaka was enraged with the snake. He tied it up with some rope and brought it to Gautamī."
13-1-012
तां चाब्रवीदयं ते स पुत्रहा पन्नगाधमः
ब्रूहि क्षिप्रं महाभागे वध्यतां केन हेतुना
"He said, 'This worst of snakes has killed your son. O illustrious one! Quickly tell me how I should kill it."
13-1-013
अग्नौ प्रक्षिप्यतामेष च्छिद्यतां खण्डशोऽपि वा
न ह्ययं बालहा पापश्चिरं जीवितुमर्हति
"Should I fling it into the fire, or should I chop it up into bits? This slayer of a child does not deserve to remain alive for muc longer.'"
13-1-014
गौतम्युवाच
विसृजैनमबुद्धिस्त्वं न वध्योऽर्जुनक त्वया
को ह्यात्मानं गुरुं कुर्यात्प्राप्तव्ये सति चिन्तयन्
"Gautamī said, 'O Arjunaka! You have limited intelligence. Release it. Do not kill it. Virtuous ones who have thought about it do not act so as to impose such a heavy burden on their own selves.'"
13-1-015
प्लवन्ते धर्मलघवो लोकेऽम्भसि यथा प्लवाः
मज्जन्ति पापगुरवः शस्त्रं स्कन्नमिवोदके
"[Gautamī continued,] 'They use the boat of dharma to tide over this world, like crossing the waters with a boat. Those who have made themselves heavy with sin sink, like a weapon sinks in the water.'"
13-1-016
न चामृत्युर्भविता वै हतेऽस्मि;न्को वात्ययः स्यादहतेऽस्मिञ्जनस्य
अस्योत्सर्गे प्राणयुक्तस्य जन्तो;र्मृत्योर्लोकं को नु गच्छेदनन्तम्
"[Gautamī continued,] 'By killing it, the one who is dead will not come back to life. What purpose will be achieved by killing this creature? By letting it go, this creature will have life. Why should it be dispatched to the eternal world of death?'"
13-1-017
लुब्धक उवाच
जानाम्येवं नेह गुणागुणज्ञाः; सर्वे नियुक्ता गुरवो वै भवन्ति
स्वस्थस्यैते तूपदेशा भवन्ति; तस्मात्क्षुद्रं सर्पमेनं हनिष्ये
The hunter responded, "I know that you know the difference between good and bad. Everyone bears a great burden. But those words of instruction are for a balanced person only. Therefore, I will kill this inferior snake.
13-1-018
समीप्सन्तः कालयोगं त्यजन्ति; सद्यः शुचं त्वर्थविदस्त्यजन्ति
श्रेयः क्षयः शोचतां नित्यशो हि; तस्मात्त्याज्यं जहि शोकं हतेऽस्मिन्
For the sake of something immediate, something far away in time must be abandoned. Those who know about objectives realize that it is the immediate that is good and not incessant grieving about what is good and what is bad. That is the reason why it must not be released. Once it has been killed, conquer your sorrow.
13-1-019
गौतम्युवाच
न चैवार्तिर्विद्यतेऽस्मद्विधानां; धर्मारामः सततं सज्जनो हि
नित्यायस्तो बालजनो न चास्ति; धर्मो ह्येष प्रभवाम्यस्य नाहम्
Gautamī said, "Those who know are not afflicted in this way. The virtuous always seek delight in dharma. The death of this child was predetermined. I cannot go against the power of dharma.
13-1-020
न ब्राह्मणानां कोपोऽस्ति कुतः कोपाच्च यातना
मार्दवात्क्षम्यतां साधो मुच्यतामेष पन्नगः
Brāhmanas are not enraged. Why should I face the pain from anger? O virtuous one! Be mild and forgiving. Let the serpent go."
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 replied, "Killing it will bring inexhaustible gain. An immediate gain and increase in strength is praised. There is an immediate gain. And by killing such a wicked creature, there may even be long-lasting gain."
13-1-022
गौतम्युवाच
कार्थप्राप्तिर्गृह्य शत्रुं निहत्य; का वा शान्तिः प्राप्य शत्रुं नमुक्त्वा
कस्मात्सौम्य भुजगे न क्षमेयं; मोक्षं वा किं कारणं नास्य कुर्याम्
Gautamī asked, "Why should one kill an enemy who has been captured, when one can obtain peace by releasing that enemy? O amiable one! Why don't you wish to forgive the serpent? What is the reason why you don't want to release it?"
13-1-023
लुब्धक उवाच
अस्मादेकस्माद्बहवो रक्षितव्या; नैको बहुभ्यो गौतमि रक्षितव्यः
कृतागसं धर्मविदस्त्यजन्ति; सरीसृपं पापमिमं जहि त्वम्
The hunter replied, "O Gautamī! There are many who can be protected from this one. A single one should not be protected at the expense of many. Those who know about dharma abandon the vicious. This reptile is wicked and you should allow it to be killed."
13-1-024
गौतम्युवाच
नास्मिन्हते पन्नगे पुत्रको मे; संप्राप्स्यते लुब्धक जीवितं वै
गुणं चान्यं नास्य वधे प्रपश्ये; तस्मात्सर्पं लुब्धक मुञ्च जीवम्
Gautamī said, "O hunter! My dead son will not come back to life if this serpent is killed and I will not get him back. Nor do I see any other good from killing it. O hunter! Therefore, save the life of this creature."
13-1-025
लुब्धक उवाच
वृत्रं हत्वा देवराट्श्रेष्ठभाग्वै; यज्ञं हत्वा भागमवाप चैव
शूली देवो देववृत्तं कुरु त्वं; क्षिप्रं सर्पं जहि मा भूद्विशङ्का
The hunter replied, "After killing Vṛtra, the king of the gods obtained the best share. By destroying a sacrifice, the god with the trident obtained a share. Therefore, follow the conduct of the gods. Do not entertain any doubts about quickly killing this snake."
13-1-026
भीष्म उवाच
असकृत्प्रोच्यमानापि गौतमी भुजगं प्रति
लुब्धकेन महाभागा पापे नैवाकरोन्मतिम्
Bhīṣma continued, "The hunter asked the immensely fortunate Gautamī to act in this wicked way towards the serpent, but she had no intention of perpetrating that evil act.
13-1-027
ईषदुच्छ्वसमानस्तु कृच्छ्रात्संस्तभ्य पन्नगः
उत्ससर्ज गिरं मन्दां मानुषीं पाशपीडितः
Meanwhile, tied up in the rope and afflicted, it was facing difficulties. It sighed a little and spoke slowly, in a human voice.
13-1-028
को न्वर्जुनक दोषोऽत्र विद्यते मम बालिश
अस्वतन्त्रं हि मां मृत्युर्विवशं यदचूचुदत्
"O foolish Arjunaka! What is the crime that I have committed? I am not independent. I am powerless and Mṛtyu sent me here.
13-1-029
तस्यायं वचनाद्दष्टो न कोपेन न काम्यया
तस्य तत्किल्बिषं लुब्ध विद्यते यदि किल्बिषम्
I bit him because of his instructions, not because of any anger or desire. O hunter! If there has been any sin, that sin therefore vests with him."
13-1-030
लुब्धक उवाच
यद्यन्यवशगेनेदं कृतं ते पन्नगाशुभम्
कारणं वै त्वमप्यत्र तस्मात्त्वमपि किल्बिषी
The hunter said, "O serpent! Even if you have committed an inauspicious act because you have been under someone else's subjugation, since you have been the instrument, the sin also vests in you.
13-1-031
मृत्पात्रस्य क्रियायां हि दण्डचक्रादयो यथा
कारणत्वे प्रकल्प्यन्ते तथा त्वमपि पन्नग
When an earthen pot is fashioned, the rod and the wheel are thought of as instruments. O serpent! You are also like that.
13-1-032
किल्बिषी चापि मे वध्यः किल्बिषी चासि पन्नग
आत्मानं कारणं ह्यत्र त्वमाख्यासि भुजंगम
Anyone who has committed a crime deserves to be slain by me. O serpent! You have committed a crime. O serpent! Indeed, you have described yourself as an instrument."
13-1-033
सर्प उवाच
सर्व एते ह्यस्ववशा दण्डचक्रादयो यथा
तथाहमपि तस्मान्मे नैष हेतुर्मतस्तव
The snake replied, "The rod and the wheel are helpless in every way. I am just like that. Therefore, I am not the cause that you have mentioned."
13-1-034
अथ वा मतमेतत्ते तेऽप्यन्योन्यप्रयोजकाः
कार्यकारणसंदेहो भवत्यन्योन्यचोदनात्
If you hold a contrary view, realize that these objects are being used by someone else. When something is urged by something else, there is a doubt about which one is the cause and which one is the effect.
13-1-035
एवं सति न दोषो मे नास्मि वध्यो न किल्बिषी
किल्बिषं समवाये स्यान्मन्यसे यदि किल्बिषम्
Thus, I am not guilty. I do not deserve to be killed. I have not committed a crime. Even if you think that there has been a crime, the crime is due to multiple reasons.
13-1-036
लुब्धक उवाच
कारणं यदि न स्याद्वै न कर्ता स्यास्त्वमप्युत
विनाशे कारणं त्वं च तस्माद्वध्योऽसि मे मतः
The hunter said, "Even if you are not the prime cause, you have been the agent responsible for his death. Therefore, you deserve to be killed. That is my view."
13-1-037
असत्यपि कृते कार्ये नेह पन्नग लिप्यते
तस्मान्नात्रैव हेतुः स्याद्वध्यः किं बहु भाषसे
O serpent! Even if you think that if you perform a wicked act and you will not be touched by it, you are the cause whereby that act was undertaken. That is sufficient for you to be killed. Why do you want to speak more?"
13-1-038
सर्प उवाच
कार्याभावे क्रिया न स्यात्सत्यसत्यपि कारणे
तस्मात्त्वमस्मिन्हेतौ मे वाच्यो हेतुर्विशेषतः
The snake replied, "Regardless of whether there has been some other cause or not, an act is driven by its motive. The intention behind my words was to draw particular attention to the motive."
13-1-039
यद्यहं कारणत्वेन मतो लुब्धक तत्त्वतः
अन्यः प्रयोगे स्यादत्र किल्बिषी जन्तुनाशने
O hunter! Even if you truly think that I was the cause, the motive behind that use was someone else's. The sin of killing a living being then also vests with someone else."
13-1-040
लुब्धक उवाच
वध्यस्त्वं मम दुर्बुद्धे बालघाती नृशंसकृत्
भाषसे किं बहु पुनर्वध्यः सन्पन्नगाधम
The hunter said, "O one who is extremely evil-minded! You deserve to be slain by me. You have committed the cruel deed of killing a child. Why do you keep speaking? O worst among serpents! You deserve to be killed."
13-1-041
सर्प उवाच
यथा हवींषि जुह्वाना मखे वै लुब्धकर्त्विजः
न फलं प्राप्नुवन्त्यत्र परलोके तथा ह्यहम्
The snake replied, "O hunter! In this world and in the next, officiating priests who offer oblations into a sacrifice do not obtain any fruits. I am like that."
13-1-042
भीष्म उवाच
तथा ब्रुवति तस्मिंस्तु पन्नगे मृत्युचोदिते
आजगाम ततो मृत्युः पन्नगं चाब्रवीदिदम्
Bhīṣma continued, "Having been goaded by Mṛtyu, the serpent spoke in this way. Mṛtyu then arrived before the serpent and spoke these words."
13-1-043
कालेनाहं प्रणुदितः पन्नग त्वामचूचुदम्
विनाशहेतुर्नास्य त्वमहं वा प्राणिनः शिशोः
"O serpent! I was goaded by Kalā and I goaded you in turn. I or you are not the causes behind this child's destruction."
13-1-044
यथा वायुर्जलधरान्विकर्षति ततस्ततः
तद्वज्जलदवत्सर्प कालस्याहं वशानुगः
The clouds are moved here and there by the wind. O snake! Just like the clouds, you and I are under Kalā's subjugation.
13-1-045
सात्त्विका राजसाश्चैव तामसा ये च केचन
भावाः कालात्मकाः सर्वे प्रवर्तन्ते हि जन्तुषु
All the attributes of sattva, rajas and tamas exist in Kalā's essence and thus exist among beings.
13-1-046
जङ्गमाः स्थावराश्चैव दिवि वा यदि वा भुवि
सर्वे कालात्मकाः सर्प कालात्मकमिदं जगत्
Mobile and immobile objects, in heaven and on earth, are all controlled by Kalā. O snake! The entire universe is influenced by Kalā.
13-1-047
प्रवृत्तयश्च या लोके तथैव च निवृत्तयः
तासां विकृतयो याश्च सर्वं कालात्मकं स्मृतम्
Inclinations of people towards pravṛtti and nivṛtti and all their various transformations are all said to be dependent on Kalā.
13-1-048
आदित्यश्चन्द्रमा विष्णुरापो वायुः शतक्रतुः
अग्निः खं पृथिवी मित्र ओषध्यो वसवस्तथा
O serpent! Āditya, the moon, Viṣṇu, water, wind, Śatakratu, Agni, the sky, the earth, Mitrā, the herbs, and the Vasus,
13-1-049
सरितः सागराश्चैव भावाभावौ च पन्नग
सर्वे कालेन सृज्यन्ते ह्रियन्ते च तथा पुनः
the rivers, the oceans, existence and non-existence—all these are created by Kalā and destroyed again.
13-1-050
एवं ज्ञात्वा कथं मां त्वं सदोषं सर्प मन्यसे
अथ चैवंगते दोषो मयि त्वमपि दोषवान्
O snake! Since you know this, why do you think that I am guilty? Had I been a sinner, you would also have been a sinner."
13-1-051
सर्प उवाच
निर्दोषं दोषवन्तं वा न त्वा मृत्यो ब्रवीम्यहम्
त्वयाहं चोदित इति ब्रवीम्येतावदेव तु
The snake replied, 'O Mṛtyu! I am not saying that you are absolved, nor am I saying that you are guilty. I have only said that I have been goaded by you.
13-1-052
यदि काले तु दोषोऽस्ति यदि तत्रापि नेष्यते
दोषो नैव परीक्ष्यो मे न ह्यत्राधिकृता वयम्
Nor do I say anything about Kalā being blamed, or not being blamed. You or I do not possess the right to examine that crime.
13-1-053
निर्मोक्षस्त्वस्य दोषस्य मया कार्यो यथा तथा
मृत्यो विदोषः स्यामेव यथा तन्मे प्रयोजनम्
It is my duty to ensure that I am absolved of the sin. It may also be necessary for me to show that Mṛtyu is innocent.
13-1-054
भीष्म उवाच
सर्पोऽथार्जुनकं प्राह श्रुतं ते मृत्युभाषितम्
नानागसं मां पाशेन संतापयितुमर्हसि
Bhīṣma continued, "The snake then spoke to Arjunaka. 'You have heard what Mṛtyu said. I am innocent. You should not torment me in these bonds.'"
13-1-055
लुब्धक उवाच
मृत्योः श्रुतं मे वचनं तव चैव भुजंगम
नैव तावद्विदोषत्वं भवति त्वयि पन्नग
The hunter said, 'O serpent! I have heard your words, as well as those of Mṛtyu. O serpent! But that does not make you innocent.
13-1-056
मृत्युस्त्वं चैव हेतुर्हि जन्तोरस्य विनाशने
उभयं कारणं मन्ये न कारणमकारणम्
You and Mṛtyu are both responsible for this creature's destruction. I think that both of you are causes. Something that is a cause should not be regarded as not being a cause.
13-1-057
धिङ्मृत्युं च दुरात्मानं क्रूरं दुःखकरं सताम्
त्वां चैवाहं वधिष्यामि पापं पापस्य कारणम्
Shame on the evil-souled Mṛtyu. He cruelly afflicts the virtuous. I will kill you too. You are the sinful cause behind a sinner.'"
13-1-058
मृत्युरुवाच
विवशौ कालवशगावावां तद्दिष्टकारिणौ
नावां दोषेण गन्तव्यौ यदि सम्यक्प्रपश्यसि
Mṛtyu replied, 'We are helpless. We are under the subjugation of Kalā. We do what he instructs us. If you look at this objectively, there should not be anything to blame us.'"
13-1-059
लुब्धक उवाच
युवामुभौ कालवशौ यदि वै मृत्युपन्नगौ
हर्षक्रोधौ कथं स्यातामेतदिच्छामि वेदितुम्
The hunter said, 'O Mṛtyu! O serpent! If both of you are under the subjugation of Kalā, how are joy and anger generated? I desire to know this.'"
13-1-060
मृत्युरुवाच
याः काश्चिदिह चेष्टाः स्युः सर्वाः कालप्रचोदिताः
पूर्वमेवैतदुक्तं हि मया लुब्धक कालतः
Mṛtyu responded, 'Everything that all of us have endeavoured to do is because of us being goaded by Kalā. O hunter! I have already told you that all of this is because of Kalā.
13-1-061
तस्मादुभौ कालवशावावां तद्दिष्टकारिणौ
नावां दोषेण गन्तव्यौ त्वया लुब्धक कर्हिचित्
If the two of us have caused any injury, that is because we have been under Kalā's subjugation. O hunter! There is no way that we can be held to be guilty.'"
13-1-062
भीष्म उवाच
अथोपगम्य कालस्तु तस्मिन्धर्मार्थसंशये
अब्रवीत्पन्नगं मृत्युं लुब्धमर्जुनकं च तम्
Bhīṣma continued, "At that time, while there was this confusion about dharma, Kalā arrived at the spot. He spoke to the serpent, Mṛtyu and the hunter Arjunaka."
13-1-063
काल उवाच
नैवाहं नाप्ययं मृत्युर्नायं लुब्धक पन्नगः
किल्बिषी जन्तुमरणे न वयं हि प्रयोजकाः
'Kalā said, 'O hunter! Mṛtyu or the serpent or I am not guilty of any sin, on account of having caused the death of any creature.
13-1-064
अकरोद्यदयं कर्म तन्नोऽर्जुनक चोदकम्
प्रणाशहेतुर्नान्योऽस्य वध्यतेऽयं स्वकर्मणा
O Arjunaka! These outcomes are caused by the deeds a creature commits. Nothing other than one's own deeds is responsible for destruction and death. He is being killed by his own kārma.
13-1-065
यदनेन कृतं कर्म तेनायं निधनं गतः
विनाशहेतुः कर्मास्य सर्वे कर्मवशा वयम्
It was because of his deeds that he faced death. All of us are under the subjugation of our deeds and those deeds are the reason for destruction.
13-1-066
कर्मदायादवाँल्लोकः कर्मसंबन्धलक्षणः
कर्माणि चोदयन्तीह यथान्योन्यं तथा वयम्
People reap the fruits of their deeds. Being bound by one's deeds is the manifestation. One deed leads to another, just as we urge each other.
13-1-067
यथा मृत्पिण्डतः कर्ता कुरुते यद्यदिच्छति
एवमात्मकृतं कर्म मानवः प्रतिपद्यते
A doer fashions whatever he wants with a piece of clay. In that fashion, a man confronts the consequences of his deeds.
13-1-068
यथा छायातपौ नित्यं सुसंबद्धौ निरन्तरम्
तथा कर्म च कर्ता च संबद्धावात्मकर्मभिः
Light and shadow are always connected to each other. In that fashion, a deed and a doer are connected because of past deeds.
13-1-069
एवं नाहं न वै मृत्युर्न सर्पो न तथा भवान्
न चेयं ब्राह्मणी वृद्धा शिशुरेवात्र कारणम्
You, Mṛtyu, the snake, you and the aged brāhmaṇa lady are not the reasons for the child's death.'"
13-1-070
तस्मिंस्तथा ब्रुवाणे तु ब्राह्मणी गौतमी नृप
स्वकर्मप्रत्ययाँल्लोकान्मत्वार्जुनकमब्रवीत्
Bhīṣma continued, O king! When he spoke in this way, Gautamī, the brāhmaṇa lady, realized that people suffered the consequences of their own deeds. She told Arjunaka,
13-1-071
नैव कालो न भुजगो न मृत्युरिह कारणम्
स्वकर्मभिरयं बालः कालेन निधनं गतः
Kalā, the serpent or Mṛtyu aren't the cause of the death. This child has died because of his own deeds.
13-1-072
मया च तत्कृतं कर्म येनायं मे मृतः सुतः
यातु कालस्तथा मृत्युर्मुञ्चार्जुनक पन्नगम्
And it is because of my earlier deeds that my son has died. O Arjunaka! Let Kalā and Mṛtyu go and release this serpent.
13-1-073
भीष्म उवाच
ततो यथागतं जग्मुर्मृत्युः कालोऽथ पन्नगः
अभूद्विरोषोऽर्जुनको विशोका चैव गौतमी
Mṛtyu, Kalā and the serpent went away to wherever they had come from. Arjunaka was freed of his anger and Gautamī of her sorrow.
13-1-074
एतच्छ्रुत्वा शमं गच्छ मा भूश्चिन्तापरो नृप
स्वकर्मप्रत्ययाँल्लोकांस्त्रीन्विद्धि मनुजर्षभ
O king! Hearing this, be tranquil and do not think a lot. O bull among men! Know that people obtain the three worlds because of their own deeds.
13-1-075
न तु त्वया कृतं पार्थ नापि दुर्योधनेन वै
कालेन तत्कृतं विद्धि विहता येन पार्थिवाः
O Pārtha! You did not do anything, nor did Duryodhana. Know that the kings died because of what Kalā did.
13-1-076
वैशंपायन उवाच
इत्येतद्वचनं श्रुत्वा बभूव विगतज्वरः
युधिष्ठिरो महातेजाः पप्रच्छेदं च धर्मवित्
Vaiśampāyana said, On hearing these words, the immensely energetic Yudhiṣṭhira lost all his anxiety. The one who followed dharma had more questions.