ādiparva - Chapter-26

 

आदिपर्व - ādiparva

अध्यायः – 26 ::Chapter-26 

Shlokas	No. of Shlokas
कुन्त्युवाच। न विषादस्त्वया कार्यो भयादस्मात्कथंचन। उपायः परिदृष्टोऽत्र तस्मान्मोक्षाय रक्षसः॥ 1 एकस्तव सुतो बालः कन्या चैका तपस्विनी। न चैतयोस्तथा पत्न्या गमनं तव रोचये॥ 2 मम पञ्च सुता ब्रह्मंस्तेषामेको गमिष्यति। त्वदर्थं बलिमादाय तस्य पापस्य रक्षसः॥ 3 ब्राह्मण उवाच। नाहमेतत्करिष्यामि जीवितार्थी कथंचन। ब्राह्मणस्यातिथेश्चैव स्वार्थे प्राणान्वियोजयन्॥ 4 न त्वेतदकुलीनासु नाधर्मिष्ठासु विद्यते। यद्ब्राह्ममार्थं विसृजेदात्मानमपि चात्मजम्॥ 5 आत्मनस्तु वधः श्रेयो बोद्धव्यमिति रोचते। ब्रहम्वध्याऽऽत्मवध्या वा श्रेयानात्मवधो मम॥ 6 ब्रह्मवध्या परं पापं निष्कृतिर्नात्र विद्यते। अबुद्धिपूर्वं कृत्वापि प्रत्यवायो हि विद्यते॥ 7 न त्वहं वधमाकाङ्क्षे स्वयमेवात्मनः शुभे। परैः कृते वधे पापं न किंचिन्मयि विद्यते॥ 8 अभिसंधौ कृते तस्मिन्ब्राह्मणस्य वधे मया। निष्कृतिं न प्रपश्यामि नृशंसं क्षुद्रमेव च॥ 9 आगतस्य गृहं त्यागस्तथैव शरणार्थिनः। याचमानस्य च वधो नृशंसो गर्हितो बुधैः॥ 10 कुर्यान्न निन्दितं कर्म न नृशंसं कथंचन। इति पूर्वे महात्मान आपद्धर्मविदो विदुः॥ 11 श्रेयांस्तु सहदारस्य विनाशोऽद्य मम स्वयम्। ब्राह्मणस्य वधं नाहमनुमंस्ये कदाचन॥ 12 कुन्त्युवाच। ममाप्येषा मतिर्ब्रह्मन्विप्रा रक्ष्या इति स्थिरा। न चाप्यनिष्टः पुत्रो मे यदि पुत्रशतं भवेत्॥ 13 न चासौ राक्षसः शक्तो मम पुत्रविनाशने। वीर्यमन्मन्त्रसिद्धश्च तेजस्वी च सुतो मम॥ 14 राक्षसाय च तत्सर्वं प्रापयिष्यति भोजनम्। मोक्षयिष्यति चात्मानमिति मे निश्चिता मतिः॥ 15 समागताश्च वीरेण दृष्टपूर्वाश्च राक्षसाः। बलवन्तो महाकाया निहताश्चाप्यनेकशः॥ 16 न त्विदं केषुचिद्ब्रह्मान्व्याहर्तव्यं कथंचन। विद्यार्थिनो हि मे पुत्रान्विप्रकुर्युः कुतूहलात्॥ 17 गुरुणा चाननुज्ञातो ग्राहयेद्यः सुतो मम। न स कुर्यात्तथा कार्यं विद्ययेति सतां मतम्॥ 18 वैशम्पायन उवाच। एवमुक्तस्तु पृथया स विप्रो भार्यया सह। हृष्टः संपूजयामास तद्वाक्यममृतोपमम्॥ 19 ततः कुन्ती च विप्रश्च सहितावनिलात्मजम्। तमब्रूतां कुरुष्वेति स तथेत्यब्रवीच्च तौ॥ ॥ 20	20 (1718)
Kunti said, 'Do not worry, dear Brahmana, about this danger. I see a way to save you from that demon. You have just one son, who is still very young, and one daughter, who is helpless. I do not want anything to happen to them, your wife, or even you, because of that demon. I have five sons; let one of them go and offer tribute on your behalf.'  The Brahmana replied, 'I will not allow this to happen to save my own life. I will never sacrifice the life of a Brahmana or a guest for my safety. Even those of low status refuse to do what you suggest. It is said that one should sacrifice themselves and their children to help a Brahmana. I appreciate this advice and wish to follow it. If I must choose between the death of a Brahmana or my own, I would choose my own. Killing a Brahmana is the greatest sin, with no way to atone for it. I believe that a hesitant sacrifice of myself is better than even a reluctant sacrifice of a Brahmana. O noble woman, if I sacrifice myself, I do not commit self-destruction. I cannot be blamed for my death if it is caused by someone else. However, if I willingly consent to the death of a Brahmana, it would be a cruel and sinful act, leading to consequences from which there is no escape.'  Scholars have stated that abandoning someone who comes to your home or seeks your protection, as well as harming someone who wishes to die at your hands, is both cruel and wrong. Those wise in what is deemed acceptable during times of trouble have previously advised that one should never commit acts that are unkind and condemned. It may be my fate to perish alongside my wife today, but I could never agree to the death of a Brahmana." Kunti said, "I, too, believe strongly, O Brahmana, that Brahmanas must always be safeguarded. Regardless, no son of mine would be any less valued, even if I had a hundred instead of the five I possess. This Rakshasa cannot kill my son, for he is endowed with great strength and skill in mantras. He will faithfully deliver food to the Rakshasa, but I know for certain he will save himself. I have witnessed many formidable Rakshasas engaged in battle with my brave son, and he has defeated them. But, O Brahmana, do not reveal this to anyone, for if it becomes known, those seeking power will continually pester my sons out of curiosity. The wise say that if my son shares any knowledge without his teacher’s consent, he himself will lose the benefit of that knowledge."  Thus, praised by Pritha, the Brahmana and his wife were filled with joy and agreed with Kunti's words, which were like nectar to them. Kunti, with the Brahmana, then approached Bhima, the son of Vayu, asking him to undertake the challenging task. Bhima responded, saying, "It will be done."'"
वैशम्पायन उवाच। करिष्य इति भीमेन प्रतिज्ञातेऽथ भारत। आजग्मुस्ते ततः सर्वे भैक्षमादाय पाण्डवाः॥ 1 आकारेणैव तं ज्ञात्वा पाण्डुपुत्रो युधिष्ठिरः। रहः समुपविश्यैकस्ततः पप्रच्छ मातरम्॥ 2 किं चिकीर्षत्ययं कर्म भीमो भमपराक्रमः। भवत्यनुमते कच्चित्स्वयं वा कर्तुमिच्छति॥ 3 कुन्त्युवाच। ममैव वचनादेष करिष्यति परन्तपः। ब्राह्मणार्थे महत्कृत्यं मोक्षाय नगरस्य च॥ 4 युधिष्ठिर उवाच। किमिदं साहसं तीक्ष्णं भवत्या दुष्करं कृतम्। परित्यागं हि पुत्रस्य न प्रशंसन्ति साधवः॥ 5 कथं परसुतस्यार्थे स्वसुतं त्यक्तुमिच्छसि। लोकवेदविरुद्धं हि पुत्रत्यागात्कृतं त्वया॥ 6 यस्य बाहू समाश्रित्य सुखं सर्वे शयामहे। राज्यं चापहृतं क्षुद्रैराजिहीर्षामहे पुनः॥ 7 यस्य दुर्योधनो वीर्यं चिन्तयन्नमितौजसः। न शेते रजनीः सर्वा दुःखाच्छकुनिना सह॥ 8 यस्य वीरस्य वीर्येण मुक्ता जतुगृहाद्वयम्। अन्येभ्यश्चैव पापेभ्यो निहतश्च पुरोचनः॥ 9 यस्य वीर्यं समाश्रित्य वसुपूर्णां वसुन्धराम्। इमां मन्यामहे प्राप्तां निहत्य धृतराष्ट्रजान्॥ 10 तस्य व्यवसितस्त्यागो बुद्धिमास्थाय कां त्वया। कच्चिन्नु दुःखैर्बुद्धिस्ते विलुप्ता गतचेतसः॥ 11 कुन्त्युवाच। युधिष्ठिर न संतापस्त्वया कार्यो वृकोदरे। न चायं बुद्धिदौर्बल्याद्व्यवसायः कृतो मया॥ 12 इह विप्रस्य भवने वयं पुत्र सुखोषिताः। अज्ञाता धार्तराष्ट्राणां सत्कृता वीतमन्यवः॥ 13 तस्य प्रतिक्रिया पार्थ मयेयं प्रसमीक्षिता। एतावानेव पुरुषः कृतं यस्मिन्न नश्यति॥ 14 यावच्च कुर्यादन्योऽस्य कुर्याद्बहुगुमं ततः। दृष्ट्वा भीमस्य विक्रान्तं तदा जतुगृहे महत्। हिडिम्बस्य वधाच्चैवं विश्वासो मे वृकोदरे॥ 15 बाह्वोर्बलं हि भीमस्य नागायुतसमं महत्। येन यूयं गजप्रख्या निर्व्यूढा वारणावतात्॥ 16 वृकोदरेण सदृशो बलेनान्यो न विद्यते। यो व्यतीयाद्युधि श्रेष्ठमपि वज्रधरं स्वयम्॥ 17 जातमात्रः पुरा चैव ममाङ्कात्पतितो गिरौ। शरीरगौरवादस्य शिला गात्रैर्विचूर्णिता॥ 18 तदहं प्रज्ञया ज्ञात्वा बलं भीमस्य पाण्डव। प्रतिकार्ये च विप्रस्य ततः कृतवती मतिम्॥ 19 नेदं लोभान्न चाज्ञानान्न च मोहाद्विनिश्चितम्। बुद्धिपूर्वं तु धर्मस्य व्यवसायः कृतो मया॥ 20 अर्थौ द्वावपि निष्पन्नौ युधिष्ठिर भविष्यतः। प्रतीकारश्च वासस्य धर्मश्च चरितो महान्॥ 21 यो ब्राह्मणस्य साहाय्यं कुर्यादर्थेषु कर्हिचित्। क्षत्रियः स शुभाँल्लोकानाप्नुयादिति मे मतिः॥ 22 क्षत्रियस्यैव कुर्वाणः क्षत्रियो वधमोक्षणम्। विपुलां कीर्तिमाप्नोति लोकेऽस्मिंश्च परत्र च॥ 23 वैश्यस्यार्थे च साहाय्यं कुर्वाणः क्षत्रियो भुवि। स सर्वेष्वपि लोकेषु प्रजा रञ्जयते ध्रुवम्॥ 24 शूद्रं तु मोचयेद्राजा शरणार्थिनमागतम्। प्राप्नोतीह कुले जन्म सद्द्रव्ये राजपूजिते॥ 25 एवं मां भगवान्व्यासः पुरा पौरवनन्दन। प्रोवाचासुकरप्रज्ञस्तस्मादेवं चिकीर्षितम्॥ ॥ 26	26 (1744)
Vaisampayana said, 'After Bhima committed to the task, declaring, 'I will do it,' the Pandavas, O Bharata, returned home with the alms they received that day. Yudhishthira, Pandu's son, sensed from Bhima's expression what kind of task he had taken on. Sitting beside his mother, Yudhishthira privately asked her, 'What is this task, O mother, that Bhima, fierce in battle, seeks to undertake? Is it by your command or his own choice?' Kunti replied, 'Bhima, the vanquisher of foes, will fulfil this great duty at my command for the benefit of the Brahmana and for the town's salvation.'  Yudhishthira exclaimed, 'What have you done, O mother! This is a dangerous act, nearly akin to suicide! Wise people do not approve of abandoning one's own child. Why would you, mother, sacrifice your own child for another's sake? By choosing to forsake your child, you go against human decency and the teachings of the Vedas. That Bhima, whose strength allows us to sleep peacefully at night and who gives us hope of reclaiming our kingdom stolen by the greedy son of Dhritarashtra, that mighty hero, who keeps Duryodhana and Shakuni awake with fear, who saved us from the palace of lacquer and many other perils, that Bhima who ended Purochana’s life, and whose strength gives us confidence that we have already defeated the sons of Dhritarashtra and won all the earth’s riches, why, mother, have you chosen to abandon him? Have you lost your mind? Has your judgment been clouded by the suffering you’ve faced?''  Upon hearing her son's words, Kunti replied, 'Yudhishthira, you need not worry about Vrikodara at all. My decision is not made out of any lack of understanding. We have been living in this Brahmana's home, hidden from the sons of Dhritarashtra, and he has treated us with respect, easing our sorrows. I have decided to repay this Brahmana for his kindness. Indeed, he is a man whose good deeds are always rewarded. What he receives in return is always more than what he gives.  Witnessing Bhima's strength during our escape from the house of wax and the defeat of Hidimva has filled me with great confidence in him. Bhima's strength is comparable to that of ten thousand elephants, which is why he was able to carry all of you, each as heavy as an elephant, out of Varanavata. No one on earth matches Bhima’s might; he could even defeat the greatest warrior, the wielder of the thunderbolt. Shortly after he was born, he fell from my lap onto a rock on the mountain, and his weight shattered the stone. This has shown me Bhima's immense power. For this reason, I have decided to send him against the Brahmana's enemy. My actions stem from wisdom, not from ignorance or selfish gain.' I have made a conscious decision to perform this noble act. By doing this, Yudhishthira, I will achieve two goals: first, to repay the Brahmana for his service, and second, to gain great spiritual merit. I truly believe that a Kshatriya who supports a Brahmana in any way earns a place of happiness in the afterlife. Likewise, a Kshatriya who saves another Kshatriya's life gains lasting fame in this world and the next. A Kshatriya who helps a Vaisya also earns wide recognition. A ruler should extend protection even to a Sudra who seeks it. If he does so, he will be born into a noble lineage in his next life, enjoying prosperity and the respect of other kings. Oh descendant of Puru, the wise Vyasa, who attained knowledge through rigorous penance, once shared this wisdom with me. This is why I have decided to see this through.'"
युधिष्ठिर उवाच। उपपन्नमिदं मातस्त्वया यद्बुद्धिपूर्वकम्। आर्तस्य ब्राह्मणस्यैतदनुक्रोशादिदं कृतम्॥ 1 ध्रुवमेष्यति भीमोऽयं निहत्य पुरुषादकम्। सर्वथा ब्राह्मणस्यार्थे यदनुक्रोशवत्यसि॥ 2 यथा त्विदं न विन्देयुर्नरा नगरवासिनः। तथाऽयं ब्राह्मणो वाच्यः परिग्राह्यश्च यत्नतः॥ 3 वैशम्पायन उवाच। ततो रात्र्यां व्यतीतायामन्नमादाय पाण्डवः । भीमसेनो ययौ तत्र यत्रासौ पुरुषादकः ॥ 4॥ आसाद्य तु वनं तस्य रक्षसः पाण्डवो बली । आजुहाव ततो नाम्ना तदन्नमुपयोजयन् ॥ 5॥ ततः स राक्षसः श्रुत्वा भीमसेनस्य तद्वचः । आजगाम सुसङ्क्रुद्धो यत्र भीमो व्यवस्थितः ॥ 6॥ भुञ्जानमन्नं तं दृष्ट्वा भीमसेनं स राक्षसः । विवृत्य नयने क्रुद्ध इदं वचनमब्रवीत् ॥ 7॥ कोऽयमन्नमिदं भुङ्क्ते मदर्थमुपकल्पितम् । पश्यतो मम दुर्बुद्धिर्यियासुर्यमसादनम् ॥ 8॥ भीमसेनस्तु तच्छ्रुत्वा प्रहसन्निव भारत । राक्षसं तमनादृत्य भुङ्क्त एव पराङ्मुखः ॥ 9॥ अमर्षेण तु सम्पूर्णः कुन्तीपुत्रस्य राक्षसः । जघान पृष्ठं पाणिभ्यामुभाभ्यां पृष्ठतः स्थितः ॥ 10॥ ततो भीमः शनैर्भुक्त्वा तदन्नं पुरुषर्षभः । वार्युपस्पृश्य संहृष्टस्तस्थौ युधि महाबलः ॥ 11॥ तद्वृक्षयुद्धमभवन्महीरुहविनाशनम् । घोररूपं महाराज बकपाण्डवयोर्महत् ॥ 12॥ स कृष्यमाणो भीमेन कर्षमाणश्च पाण्डवम् । समयुज्यत तीव्रेण श्रमेण पुरुषादकः ॥ 13॥ तयोर्वेगेन महता पृथिवी समकम्पत । पादपांश्च महाकायांश्चूर्णयामासतुस्तदा ॥ 14॥ हीयमानं तु तद्रक्षः समीक्ष्य भरतर्षभ । निष्पिष्य भूमौ पाणिभ्यां समाजघ्ने वृकोदरः ॥ 15॥ ततोऽस्य जानुना पृष्ठमवपीड्य बलादिव । बाहुना परिजग्राह दक्षिणेन शिरोधराम् ॥ 16॥ सव्येन च कटीदेशे गृह्य वाससि पाण्डवः । तद्रक्षो द्विगुणं चक्रे नदन्तं भैरवान्रवान् ॥ 17॥ ततोऽस्य रुधिरं वक्त्रात्प्रादुरासीद्विशां पते । भज्यमानस्य भीमेन तस्य घोरस्य रक्षसः ॥ 18॥ वैशम्पायन उवाच। ततः स भग्नपार्श्वाङ्गो नदित्वा भैरवं रवम्। शैलराजप्रतीकाशो गतासुरभवद्बकः॥ 19 तेन शब्देन वित्रस्तो जनस्तस्याथ रक्षसः। निष्पपात गृहाद्राजन्सहैव परिचारिभिः॥ 20 तान्भीतान्विगतज्ञानान्भीमः प्रहरतां वरः। सांत्वयामास बलवान्समये च न्यवेशयत्॥ 21 न हिंस्या मानुषा भूयो युष्माभिरिति कर्हिचित्। हिंसतां हि वधः शीघ्रमेवमेव भवेदिति॥ 22 तस्य तद्वचनं श्रुत्वा तानि रक्षांसि भारत। एवमस्त्विति तं प्राहुर्जगृहुः समयं च तम्॥ 23 ततः प्रभृति रक्षांसि तत्र सौम्यानि भारत। नगरे प्रत्यदृश्यन्त नरैर्नगरवासिभिः॥ 24 ततो भीमस्तमादाय गतासुं पुरुषादकम्। द्वारदेशे विनिक्षिप्य पुरमागात्स मारुतिः 25	25 (1769)
" After hearing his mother's words, Yudhishthira replied, 'What you have done, dear mother, out of compassion for the suffering Brahmana, is truly commendable. Bhima will undoubtedly return alive after defeating the man-eater, as you always show kindness to Brahmanas. But make sure to tell the Brahmana not to do anything that might reveal it to the townspeople, and make him promise to honor your request.'  Vaisampayana continued, 'When night passed, Bhimasena, Pandu's son, set off for the cannibal's lair with the food meant for him. As he approached the Rakshasa's forest, the mighty Bhima began eating the food he carried, loudly calling out to the Rakshasa. Furious at Bhima's challenge, the Rakshasa came out to confront him. Seeing Bhima enjoying what was meant for him, the Rakshasa, biting his lip and glaring with rage, asked, 'Who is this fool, seeking to visit the realm of the dead, eating my food right in front of me?'  When Bhima heard these words, he smirked in disdain and ignored the Rakshasa, continuing to eat with his face turned away. Furious, the Rakshasa struck Bhima hard on the back from behind. Despite this fierce blow, Bhima didn’t even glance at the Rakshasa, continuing to eat as if nothing happened. The mighty Rakshasa, enraged, uprooted several trees and threw them at Bhima, who retaliated by hurling just as many back. The battle between the two—one a human and the other a Rakshasa—was so fierce that soon the area was stripped bare of trees.  The mighty hero then wrapped his strong arms around the powerful Rakshasa and pulled him with all his might. The cannibal, caught in this struggle, began to tire. The ground shook from their fierce exertion, and nearby trees splintered under their strength. Seeing the cannibal worn out, Bhima pushed him down with his knees and struck him with all his power. With one knee pressed on the Rakshasa's back, Bhima grabbed his neck with one hand and the cloth around his waist with the other, bending him forcefully. The cannibal howled in agony and began to spout blood as he was crushed beneath Bhima’s knee."  Vaisampayana said, 'Then Vaka, as massive as a mountain, fell to the ground with a crash on Bhima's knee, dying while letting out terrifying screams. Frightened by these cries, the relatives of that Rakshasa gathered, O king, accompanied by their followers. Bhima, the greatest warrior, seeing their fear and confusion, reassured them and urged them to renounce cannibalism, saying, 'Do not ever again harm humans. If you do, you will meet the same fate as Vaka.'  Hearing Bhima's words, those Rakshasas agreed, saying, 'So be it,' and gave their promised vow. From that day onward, O Bharata, the Rakshasas in that area were seen to behave peacefully towards humans. Then Bhima, dragging the dead cannibal, placed him at one of the city gates and departed without being noticed by anyone.'

 

इति श्री जयसंहिते आदिपर्वणि षड्विंशोऽध्यायः॥

 

Ādiparva Chapter- 25

Ādiparva Chapter- 27