Stri Parva

हिन्दी अर्थ

मूलघातिषु सज्जन्ते बुद्धिमन्तो भवद्विधा:

English

"Dhritarashtra said, 'Tell me in detail everything about the ways of that intelligence by which this wilderness of duties may be safely covered.'

हिन्दी अर्थ

कर्मके अनुसार ही पाते हैं

English

[Vidura said:] "On this I shall tell you, bowing to the Self-existent, how the great sages describe the thicket of the cycle of existence.

हिन्दी अर्थ

एवं सांसिद्धिके लोके किमर्थमनुतप्यसे

English

A Brahmana, living in the great cycle, it is said, came to a difficult forest, great, thronged with flesh-eaters.

हिन्दी अर्थ

लोककी ऐसी ही स्वाभाविक स्थिति है, तब आप किसलिये शोक कर रहे हैं?

English

Surrounded on every side by very dreadful great eaters of the form of lions, tigers and elephants, giving fear even to Death,

हिन्दी अर्थ

उन्मज्जेच्च निमज्जेच्च किंचित् सत्त्वं नराधिप

English

seeing it, his heart was greatly agitated, and his hair stood on end, and his body changed, scorcher of foes.

हिन्दी अर्थ

कर्मभोगेन बध्यन्ते क्लिश्यन्ते चाल्पबुद्धय:

English

He wandered through that forest, running here and there, looking in all directions: "Where might there be refuge?"

हिन्दी अर्थ

एतदिच्छाम्यहं श्रोतुं तत््वमाख्याहि पृच्छत:

English

Seeking a gap among them, he ran, tormented by fear, yet he does not get far away nor is he freed from them.

हिन्दी अर्थ

पूर्वमेवेह कलिले वसते किंचिदन्तरम्

English

Then he saw the dreadful forest covered on all sides with nets, and embraced in both arms by a most dreadful woman.

हिन्दी अर्थ

ततः सर्वाज्भसम्पूर्णो गर्भो वै स तु जायते

English

The great forest was surrounded by serpents with five hoods, like towering mountains, and by great trees touching the sky.

हिन्दी अर्थ

भूय एव तु वाक्यानि श्रोतुमिच्छामि तत्त्वतः

English

" Vidura said, 'Having bowed down to the Self-create, I will obey thy behest by telling thee how the great sages speak of the wilderness of life. A certain brahmana, living in the great world, found himself on one occasion in a large inaccessible forest teeming with beasts of prey. It abounded on every side with lions and other animals looking like elephants, all of which were engaged in roaring aloud. Such was the aspect of that forest that Yama himself would take fright at it. Beholding the forest, the heart of the brahmana became exceedingly agitated. His hair stood on end, and other signs of fear manifested themselves, O scorcher of foes ! Entering it, he began to run hither and thither, casting his eyes on every point of the compass for finding out somebody whose shelter he might seek. Wishing to avoid those terrible creatures, he ran in fright. He could not succeed, however, in distancing them or freeing himself from their presence. He then saw that that terrible forest was surrounded with a net, and that a frightful woman stood there, stretching her arms. That large forest was also encompassed by many five-headed snakes of dreadful forms, tall as cliffs and touching the very heavens. Within it was a pit whose mouth was covered with many hard and unyielding creepers and herbs. The brahmana, in course of his wanderings, fell into that invisible pit. He became entangled in those clusters of creepers that were interwoven with one another, like the large fruit of a jack tree hanging by its stalk. He continued to hang there, feet upwards and head downwards. While he was in that posture, diverse other calamities overtook him. He beheld a large and mighty snake within the pit. He also saw a gigantic elephant near its mouth. That elephant, dark in complexion, had six faces and twelve feet. And the animal gradually approached that pit covered with creepers and trees. About the twigs of the tree (that stood at the mouth of the pit), roved many bees of frightful forms, employed from before in drinking the honey gathered in their comb about which they swarmed in large numbers. Repeatedly they desired, O bull of Bharata's race, to taste that honey which though sweet to all creatures could, however, attract children only. The honey (collected in the comb) fell in many jets below. The person who was hanging in the pit continually drank those jets. Employed, in such a distressful situation, in drinking that honey, his thirst, however, could not be appeased. Unsatiated with repeated draughts, the person desired for more. Even then, O king, he did not become indifferent to life. Even there, the man continued to hope for existence. A number of black and white rats were eating away the roots of that tree. There was fear from the beasts of prey, from that fierce woman on the outskirts of that forest, from that snake at the bottom of the well, from that elephant near its top, from the fall of the tree through the action of the rats, and lastly from those bees flying about for tasting the honey. In that plight he continued to dwell, deprived of his senses, in that wilderness, never losing at any time the hope of prolonging his life.'"

हिन्दी अर्थ

हो गया, तथापि तुम्हारे इन ताक्चिक वचनोंको मैं अभी और सुनना चाहता हूँ

English

"Dhritarashtra said, 'Alas, great was the distress of that person and very painful his mode of life! Tell me, O first of speakers, whence was his attachment to life and whence his happiness? Where is that region, so unfavourable to the practice of virtue, in which that person resides? Oh, tell me how will that man be freed from all those great terrors? Tell me all this! We shall then exert ourselves properly for him. My compassion has been greatly moved by the difficulties that lie in the way of his rescue!'

हिन्दी अर्थ

कथं हि मानसैर्दु:खै: प्रमुच्यन्ते तु पण्डिता:

English

" Vidura said, 'They that are conversant, O monarch, with the religion of moksha cite this as a simile. Understanding this properly, a person may attain to bliss in the regions hereafter. That which is described as the wilderness is the great world. The inaccessible forest within it is the limited sphere of one's own life. Those that have been mentioned as beasts of prey are the diseases (to which we are subject). That woman of gigantic proportions residing in the forest is identified by the wise with Decrepitude which destroys complexion and beauty. That which has been spoken of as the pit is the body or physical frame of embodied creatures. The huge snake dwelling in the bottom of that pit is time, the destroyer of all embodied creatures. It is, indeed, the universal destroyer. The cluster of creepers growing in that pit and attached to whose spreading stems the man hangeth down is the desire for life which is cherished by every creature. The six-faced elephant, O king, which proceeds towards the tree standing at the mouth of the pit is spoken of as the year. Its six faces are the seasons and its twelve feet are the twelve months. The rats and the snakes that are cutting off the tree are said to be days and nights that are continually lessening the periods of life of all creatures. Those that have been described as bees are our desires. The numerous jets that are dropping honey are the pleasures derived from the gratification of our desires and to which men are seen to be strongly addicted. The wise know life's course to be even such. Through that knowledge they succeed in tearing off its bonds.'"

हिन्दी अर्थ

ततस्ततो नियम्यैतच्छान्तिं विन्देत वै बुध:

English

Then there too another danger arose for him: at the edge of a well covered with creepers he saw a great elephant,

हिन्दी अर्थ

कदलीसंनिभो लोक: सारो हास्य न विद्यते

English

six-faced, black and variegated, moving on twelve feet, creeping gradually, covered with creepers and trees.

हिन्दी अर्थ

केलेके समान सारहीन है; इसमें सार कुछ भी नहीं है

English

And on its branches, hanging from the tree's boughs, were bees of many forms, dreadful and terrifying, who had gathered honey earlier and sat in their hives.

हिन्दी अर्थ

सर्वे पितृवनं प्राप्प स्वपन्ति विगतज्वरा:

English

Again and again they sought honeys, bull of the Bharatas, sweet to beings, with which even a fool is not satisfied.

हिन्दी अर्थ

कि विशेषं प्रपश्यन्ति तत्र तेषां परे जना:

English

From those honeys a stream constantly flowed in many ways; hanging there, that man ever drank the stream, and his thirst was not ended as he drank in his peril.

हिन्दी अर्थ

कस्मादन्योन्यमिच्छन्ति विप्रलब्धधियो नरा:

English

Ever unsatisfied, he desired it again and again; and no disgust with life arose in him, O king.

हिन्दी अर्थ

अन्यद् रोचयते वस्त्रमेवं देहा: शरीरिणाम्

English

There too the hope of life was fixed in the man; black and white mice were gnawing that tree.

हिन्दी अर्थ

किंचित् प्रक्रियमाणं वा कृतमात्रमथापि वा

English

Beasts of prey at the forest's edge, the dreadful woman, the serpent beneath the well, and the elephant at the edge,

हिन्दी अर्थ

अथवा परिभुज्यन्तमेवं देहा: शरीरिणाम्

English

the fear of the tree falling, the mice as a fifth, and as a sixth the bees from greed for honey, they call this a great fear.

हिन्दी अर्थ

अर्धमासगतो वापि मासमात्रगतो5पि वा

English

Thus he dwells there, flung into the ocean of existence, and does not come to disgust in the hope of life."

हिन्दी अर्थ

ततस्तु वायुवेगेन ऊर्ध्वपादो हथ:शिरा:

English

"Dhritarashtra said, 'Excellent is this parable that thou hast recited! Indeed, thou art acquainted with truth! Having listened to thy nectarlike speech, I desire to hear thee more.'

हिन्दी अर्थ

व्यसनान्यपि वर्तन्ते विविधानि नराधिप

English

"Vyasa said, 'O mighty-armed Dhritarashtra, listen to what I say. Thou art possessed of learning, thou hast great intelligence, and thou, O puissant one, art skilled in understanding duties. Nothing of that which should be known is unknown to thee, O scorcher of foes ! Without doubt, thou knowest the instability of all things doomed to death. When the world of life is unstable when this world itself is not eternal, when life is sure to end in death, why then, O Bharata, dost thou grieve? Before thy very eyes, O king, the concatenation of facts brought about by Time making thy son the cause, produced this hostility. This destruction of the Kurus, O king, was inevitable. Why then dost thou grieve for those heroes that have attained to the highest end? O thou of mighty arms, the high-souled Vidura knew everything. With all his might he had endeavoured, O king, to bring about peace. It is my opinion that the course marked out by Destiny cannot be controlled by anyone, even if one struggles for eternity. The course that was settled by the gods was heard directly by me. I will recite it to thee, so that tranquillity of mind may be thine. Once before, without any fatigue, I repaired very quickly to the court of Indra. There I beheld all the denizens of heaven assembled together. There were, O sinless one, all the celestial rishis also, headed by Narada. There, O monarch, I saw also the Earth (in her embodied form). The latter had repaired to the gods for the accomplishment of a particular mission. Approaching the gods, she said, "That which ye all should do for me hath, ye blessed ones, been already promised by you while you were in Brahma's abode. Let that be accomplished soon." Hearing these words of hers, Vishnu, the adored of all the worlds, smilingly addressed her in the midst of the celestial conclave, saying, "The eldest of the hundred sons of Dhritarashtra, who is known by the name of Duryodhana, will accomplish

हिन्दी अर्थ

तदा नावैति चैवायं प्रकुर्वन्ू साध्वसाधु वा

English

thy business. Through that king, thy purpose will be achieved. For his sake, many kings will assemble together on the field of Kuru. Capable of smiting, they will cause one another to be slain through the instrumentality of hard weapons. It is evident, O goddess, that thy burthen will then be lightened in battle. Go quickly to thy own place and continue to bear the weight of creatures, O beauteous one!" From this thou wilt understand, O king, that thy son Duryodhana, born in Gandhari's womb, was a portion of Kali, sprung for the object of causing a universal slaughter. He was vindictive, restless, wrathful, and difficult of being gratified. Through the influence of Destiny his brothers also became like him. Shakuni became his maternal uncle and Kama his great friend. Many other kings were born on earth for aiding in the work of destruction. As the king is, so do his subjects become. If the king becomes righteous, even unrighteousness (in his dominions) assumes the shape of righteousness. Servants, without doubt, are affected by the merits and defects of their masters. Those sons of thine, O king, having obtained a bad king, have all been destroyed. Conversant with truth, Narada, knew all this. Thy sons, through their own faults, have been destroyed, O king! Do not grieve for them, O monarch! There is no cause for grief. The Pandavas have not, O Bharata, the least fault in what has happened. Thy sons were all of wicked souls. It is they that caused this destruction on earth. Blessed be thou; Narada had truly informed Yudhishthira of all this in his court on the occasion of the rajasuya sacrifice, saying, "The Pandavas and the Kauravas, encountering each other, will meet with destruction. Do that, O son of Kunti, which thou shouldst!" Upon these words of Narada, the Pandavas became filled with grief. I have thus told thee that which is an eternal secret of the gods. This will destroy thy grief and restore to thee a love of thy life-breath, and cause thee to cherish affection for the Pandavas, for all that has happened has been due to what had been ordained by the gods. O thou of mighty arms, I had learnt all this sometime before. I also spoke of it to king Yudhishthira the just on the occasion of his foremost of sacrifices, the rajasuya. When I secretly informed him of all this, Dharma's son endeavoured his best for preserving peace with the Kauravas. That, however, which is ordained by the gods proved too powerful (to be frustrated by him). The fiat, O king of the Destroyer, is incapable of being baffled anyhow by mobile and immobile creatures. Thou art devoted to virtue and possessed of superior intelligence, O Bharata! Thou knowest also that which is the way and that which is not the way of all creatures. If king Yudhishthira learns that thou art burning with grief and losing thy senses frequently, he will cast off his very life-breath. He is always compassionate and possessed of wisdom. His kindness extends even to all the inferior creatures. How is it possible, O king, that he will not show compassion to thee, O monarch? At my command, and knowing that what is ordained is inevitable, as also from kindness to the Pandavas, continue to bear thy life, O Bharata! If thou livest thus, thy fame will spread in the world. Thou shalt then be able to acquire a knowledge of all duties and find many years for obtaining ascetic merit. This grief for the death of thy sons that has arisen in thy heart, like a blazing fire, should always be extinguished, O king, by the water of wisdom!'""

हिन्दी अर्थ

कर्म करता हुआ भी उनके विषयमें कुछ समझ नहीं पाता

English

Vaishampayana continued, "Hearing these words of Vyasa of immeasurable energy and reflecting upon them for a little while, Dhritarashtra said, 'O best of regenerate ones, I am exceedingly afflicted by a heavy load of grief. My senses are repeatedly forsaking me and I am unable to bear up my own self. Hearing, however, these words of thine about what had been ordained by the gods, I shall not think of casting off my life-breath and shall live and act without indulging in grief!' Hearing these words of Dhritarashtra, O monarch, Satyavati's son, Vyasa, disappeared then and there."

हिन्दी अर्थ

अयं न बुध्यते तावद् यमलोकमथागतम्

English

Janamejaya said, "After the holy Vyasa had departed, what, O regenerate sage, did king Dhritarashtra, do? It behoveth thee to tell me this. What also did the Kuru king, the high-souled son of Dharma, do? And how did those three, Kripa and others, do? I have heard of the feats of Ashvatthama and the mutual denouncement of curses. Tell me what happened next and what Sanjaya next said (unto the old king)."

हिन्दी अर्थ

भूय एवात्मना55त्मानं बध्यमानमुपेक्षते

English

Vaishampayana said, "After Duryodhana had been slain and all the troops slaughtered, Sanjaya, deprived of his spiritual sight, came back to Dhritarashtra.

हिन्दी अर्थ

लोभक्रोधभयोन्मत्तो नात्मानमवबुध्यते

English

"Sanjaya said, 'The kings of diverse peoples, that came from diverse realms, have all, O king, gone to the regions of the dead, along with thy sons. Thy son, O king, who had constantlybeen implored (for peace) but who always wished to terminate his hostility (with the Pandavas by slaughtering them) has caused the earth to be exterminated. Do thou, O king, cause the obsequial rites of thy sons and grandsons and sires to be performed according to due order!'"

हिन्दी अर्थ

यह इतना पागल हो गया है कि अपने-आपको भी नहीं जानता

English

Vaishampayana continued, "Hearing these terrible words of Sanjaya, the king fell down on the Earth and lay motionless like one deprived of life. Approaching the monarch who was lying prostrate on the Earth, Vidura, conversant with every duty, said these words: 'Rise, O king, why dost thou lie down thus? Do not grieve, O bull of Bharata's race! Even this, O lord of Earth, is the final end of all creatures. At first creatures are non-existent. In the interim, O Bharata, they become existent. At the end, they once more become non-existent. What cause of sorrow is there in all this? By indulging in grief, one cannot get back the dead. By indulging in grief, one cannot die himself. When such is the course of the world, why dost thou indulge in grief? One may die without having been engaged in battle. One also escapes with life after being engaged in battle. When one's Time comes, O king, one cannot escape! Time drags all kinds of creatures. There is none dear or hateful to Time, O best of the Kurus! As the wind tears off the ends of all blades of grass, even so all creatures, O bull of Bharata's race, are brought by Time under its influence. All creatures are like members of the same caravan bound for the same destination. What cause of sorrow is there if Time meets with one a little earlier than with another? Those again, O king, that have fallen in battle and for whom thou grievest, are not really objects of thy grief, since all those illustrious ones have gone to heaven. By sacrifices with profuse presents, by ascetic austerities, and by knowledge, people cannot so easily repair to heaven as heroes by courage in battle. All those heroes were conversant with the Vedas; all of them were observant of vows; all of them have perished, facing the foe in battle. What cause of sorrow then is there? They poured their arrowy libations upon the bodies of their brave foes as upon a fire. Foremost of men, they bore in return the arrowy libations poured upon themselves. I tell thee, O king, that there is no better way to heaven for a Kshatriya than through battle. All of them were high-souled Kshatriyas, all of them were heroes and ornaments of assemblies. They have attained to a high state of blessedness. One should not grieve for them. Do thou comfort thy own self. Do not grieve, O bull among men! It behoveth thee not to suffer thyself to be overwhelmed with sorrow and abandon all action. ' "

हिन्दी अर्थ

धनदर्पेण दृप्तश्न दरिद्रान् परिकुत्सयन्

English

Vaishampayana said, "Hearing these words of Vidura, that bull of Bharata's race (Dhritarashtra) ordered his car to be yoked. The king once more said, 'Bring Gandhari hither without delay, and all the Bharata ladies. Bring hither Kunti also, as well as all the other ladies with her.' Having said these words unto Vidura, conversant with every duty, Dhritarashtra of righteous soul, deprived of his senses by sorrow, ascended on his car. Then Gandhari, afflicted with grief on account of the death of her sons, accompanied by Kunti and the other ladies of the royal household, came at the command of her lord to that spot where the latter was waiting for her. Afflicted with grief, they came together to the king. As they met, they accosted each other and uttered loud wails of woe. Then Vidura, who had become more afflicted than those ladies, began to comfort them. Placing those weeping fair ones on the cars that stood ready for them, he set out (with them) from the city. At that time a loud wail of woe arose from every Kuru house. The whole city, including the very children, became exceedingly afflicted with grief. Thoseladies that had not before this been seen by the very gods were now helpless, as they were, for the loss of their lords, seen by the common people. With their beautiful tresses all dishevelled and their ornaments cast off, those ladies, each attired in a single piece of raiment, proceeded most woefully. Indeed, they issued from their houses resembling white mountains, like a dappled herd of deer from their mountain caves after the fall of their leader. These fair ladies, in successive bevies, O king, came out, filled with sorrow, and ran hither and thither like a herd of fillies on a circus yard. Seizing each other by the hand, they uttered loud wails after their sons and brothers and sires. They seemed to exhibit the scene that takes place on the occasion of the universal destruction at the end of the Yuga. Weeping and crying and running hither and thither, and deprived of their senses by grief, they knew not what to do. Those ladies who formerly felt the blush of modesty in the presence of even companions of their own sex, now felt no blush of shame, though scantily clad, in appearing before their mothers-in-law. Formerly they used to comfort each other while afflicted with even slight causes of woe. Stupefied by grief, they now, O king, refrained from even casting their eyes upon each other. Surrounded by those thousands of wailing ladies, the king cheerlessly issued out of the city and proceeded with speed towards the field of battle. Artisans and traders and Vaishyas and all kinds of mechanics, issuing out of the city, followed in the wake of the king. As those ladies, afflicted by the wholesale destruction that had overtaken the Kurus, cried in sorrow, a loud wail arose from among them that seemed to pierce all the worlds. All creatures that heard that wail thought that the hour of universal destruction had come when all things would be consumed by the fire that arises at the end of the Yuga. The citizens also (of Hastinapura), devoted to the house of Kuru, with hearts filled with anxiety at the destruction that had overtaken their rules, set up, O king, a wail that was as loud as that uttered by those ladies."

हिन्दी अर्थ

योनिसम्पीडनाच्चैव पूर्वकर्मभिरन्वित:

English

"Vidura said, 'Listen to me, O king, I shall once more discourse in detail on those means an acquaintance with which enable the wise to free themselves from the ties of the world. As a person, O king, who has to travel a long way is sometimes obliged to halt when fatigued with toil, even so, O Bharata, they that are of little intelligence, travelling along the extended way of life, have to make frequent halts in the shape of repeated births in the womb. They, however, that are wise are free from that obligation. Men conversant with the scriptures, for this, describe life's course as a long way. The wise also call life's round with all its difficulties a forest. Creatures, O bull of Bharata' s race, whether mobile or immobile, have to repeatedly return to the world. The wise alone escape. The diseases, mental and physical, to which mortals are subject, whether visible or invisible, are spoken of as beasts of prey by the wise. Men are always afflicted and impeded by them, O Bharata! Then again, those fierce beasts of prey, represented by their own acts in life, never cause any anxiety to them that are of little intelligence. If any person, O monarch, somehow escapes from diseases, Decrepitude, that destroyer of beauty, overwhelmshim afterwards. Plunged in a slough by the objects of the different senses — sound and form and taste and touch and scent — man remains there without anything to rescue him thence. Meanwhile, the years, the seasons, the months, the fortnights, the days, and the nights, coming one after another, gradually despoil him of beauty and lessen the period allotted to him. These all are messengers of death. They, however, that are of little understanding know them not to be such. The wise say that all creatures are governed by the Ordainer through their acts. The body of a creature is called the car. The living principle is the driver of (that car). The senses are said to be steeds. Our acts and the understanding are the traces. He who folio weth after those running steeds has to come repeatedly to this world in a round of rebirths. He, however, who, being self -restrained restrains them by his understanding hath not to come back. They, however, that are not stupefied while wandering in this wheel of life that is revolving like a real wheel, do not in reality wander in a round of rebirths. He that is wise should certainly take care to prevent the obligation of rebirth. One should not be indifferent to this, for indifference may subject us to it repeatedly. The man, O king, who has restrained his senses and subdued wrath and covetousness, who is contented, and truthful in speech, succeeds in obtaining peace. This body is called the car of Yama. Then those that are of little intelligence are stupefied by it. Such a person, O king, would obtain that which thou hast obtained. The loss of kingdom, of friends, and of children, O Bharata, and such as these, overtake him who is still under the influence of desire. He that is wise should apply the medicine of intelligence to all great griefs. Indeed, obtaining the medicine of wisdom, which is truly very efficacious and is almost unattainable, the man of restrained soul would kill that serious disease called sorrow. Neither prowess, nor wealth, nor friend, nor well-wishers can cure a man of his grief so effectually as the self-restrained soul. Therefore, observant of the great duty of abstention from all injuries, or friendship for all creatures, be of pious behaviour, O Bharata! Self-

हिन्दी अर्थ

ग्रहास्तमनुगच्छन्ति सारमेया इवामिषम्

English

restraint, renunciation, and needfulness are the three steeds of Brahman. He who rides on the car of his soul, unto which are yoked these steeds with the aid of traces furnished by good conduct, and drives it, casting off all fear of death, proceedeth, O king, to the regions of Brahman. That person, O monarch, who gives unto all creatures an assurance of his harmlessness, goes to the highest of regions, the blessed realm of Vishnu. The fruit that one obtains by an assurance unto all creatures of his harmlessness cannot be obtained by a 1,000 sacrifices or by daily fasts. Amongst all things there is certainly nothing dearer than self. Death is certainly disliked by all creatures, O Bharata! Therefore, compassion should certainly be shown unto all. Endued with diverse kinds of errors entangled by the net of their own intelligence, they that are wicked and are of good vision, wander repeatedly on the earth. They however, that are wise and endued with subtle sight, attain to a union with Brahman.'"

हिन्दी अर्थ

उपसर्पन्ति जीवन्तं बध्यमानं स्वकर्मभि:

English

Vaishampayana said, "Even after hearing the words of Vidura, the chief of the Kurus, afflicted with grief on account of the death of his sons, fell down senseless on the Earth. Beholding him fall down in that state, his friends, as also the island-born Vyasa, and Vidura, and Sanjaya, and other well-wishers, and the attendants who used to wait at the gates and who enjoyed his confidence, sprinkled cool water over his body, and fanned him with palm leaves, and gently rubbed him with their hands. For a long while they comforted the king while in that condition. The monarch, recovering his senses after a long time, wept for a long while, overwhelmed with grief on account of the death of his sons. He said, 'Fie on the state of humanity ! Fie on the human body ! The woes that are suffered in this life frequently arise from the very state of humanity. Alas, O lord, great is the grief, like poison or fire, that one suffers at the loss of sons, of wealth, of kinsmen, and relatives. That grief causes the limbs to burn and our wisdom to be destroyed. Overwhelmed with that grief, a person regards death to be preferable. This calamity that has overtaken me through ill-luck is even like that. It will not, I see, end except with life itself. O best of regenerate ones, I shall, therefore, put an end to my life this very day.' Having said these words unto his high-souled sire, that foremost of all persons conversant with Brahman, Dhritarashtra, overwhelmed with grief, became stupefied. The king, O monarch reflecting on his woes, became speechless. Hearing these words of his, the puissant Vyasa thus spoke unto his son afflicted with grief on account of the death of his children.

हिन्दी अर्थ

दोषान् क्षिपति चान्येषां नात्मानं शास्तुमिच्छति

English

Vaishampayana said, "Dhritarashtra had not proceeded for more than two miles when he met with those three great car-warriors, Sharadvata's son Kripa, Drona's son (Ashvatthama), and Kritavarma. As soon as the latter obtained a sight of the blind monarch possessed of great power, the three heroes sighed in grief and with voices choked in tears weepingly addressed him, saying, 'Thy royal son, O king, having achieved the most difficult feats, has, with all his followers, gone to the region of Indra. We are the only three car-warriors of Duryodhana's army that have escaped with life. All the others, O bull of Bharata's race, have perished.' Having said these words unto the king, Sharadvata's son Kripa, addressing the grief-afflicted Gandhari, said these words unto her, 'Thy sons have fallen while engaged in achieving feats worthy of heroes, while fearlessly fighting in battle and striking down large numbers of foes. Without doubt, having obtained those bright worlds that are attainable only by the use of weapons, they are sporting there like celestials, having assumed resplendent forms. Amongst those heroes there was no one that turned back from battle. Every one of them has fallen at the end or edge of weapons. None of them joined his hands, begging for quarter. Death in battle at the end or edge of weapons has been said by the ancients to be the highest end that a Kshatriya can obtain. It behoveth thee not, therefore, to grieve for any of them. Their foes, O queen, the Pandavas, too, have not been more fortunate. Listen, what we, headed by Ashvatthama, have done unto them. Learning that thy son had been slain unrighteously by Bhima, we slaughtered the Pandavas after entering their camp buried in sleep. All the Pancalas have been slain. Indeed, all the sons of Drupada, as also all the sons of Draupadi, have been slaughtered. Having caused this carnage of the sons of our foes, we are flying away since we three are incapable of standing in battle with them. Our foes, the Pandavas, are all heroes and mighty bowmen. They will soon come up with us, filled with rage, for taking vengeance on us. Hearing the slaughter of their sons, those bulls among men, infuriated with rage, those heroes, O illustrious lady, will speedily pursue our track. Having caused a carnage (in their sleeping camp) we dare not stay. Grant us permission, O queen! It behoveth thee not to set thy heart on sorrow. Grant us thy permission also, O king! Summon all thy fortitude. Do thou also observe the duties of a Kshatriya in their highest form.' Having said these words unto the king, and circumambulating him, Kripa and Kritavarma and Drona's son, O Bharata, without being able to withdraw their eyes from king Dhritarashtra possessed of great wisdom, urged their steeds towards the banks of the Ganga. Moving away from that spot, O king, those great car-warriors, with hearts plunged in anxiety, took one another' s leave and separated from one another. Sharadvata' s son, Kripa, went to Hastinapura; Hridika' s son repaired to his own kingdom; while the son of Drona set for the asylum of Vyasa. Even thus those heroes, who had offended the high- souled sons of Pandu, respectively proceeded to the places they selected, afflicted with fear and casting their eyes on one another. Having met the king thus, those brave chastisers of foes, before the sun rose, went away, O monarch, to the places they chose. It was after this, O king, that the sons of Pandu, those great car-warriors, encountered the son of Drona, and putting forth their prowess, vanquished him, O monarch, (in the way already related)."

हिन्दी अर्थ

महद् दुर्गमनुप्राप्तो वन॑ क्रव्यादसंकुलम्

English

[Vidura said:] "Hear again; I shall tell you the details of this path, hearing which the wise are freed from the cycles of existence.

हिन्दी अर्थ

पिशिताहैरतिभरयैर्महोग्राकृतिभिस्तथा

English

As a man, O king, travelling a long road, here and there rests from weariness or makes a halt,

हिन्दी अर्थ

स तद् वन व्यनुसरन् सम्प्रधावन्नितस्तत:

English

so in the turn of the cycle, in dwellings in the womb, Bharata, the foolish make their home, while the wise are freed.

हिन्दी अर्थ

फिरता था कि कहीं मुझे शरण मिले

English

Therefore those learned in the scriptures call it a road; and what the wise call the thicket of existence is the forest.

हिन्दी अर्थ

पजठ्चशीर्षधरैनागि: शैलैरिव समुन्नतै:

English

This is the whirl of the world for mortals, bull of the Bharatas; the wise man should not cling to it, to moving or unmoving things.

हिन्दी अर्थ

विशाल वन व्याप्त हो रहा है

English

The diseases of mortals, bodily and mental, visible and invisible, are called beasts of prey by the wise.

हिन्दी अर्थ

वनमध्ये च तत्राभूदुदपान: समावृतः

English

Tormented ever by these and struck down, Bharata, those of little wit by their own deeds are not alarmed by the great beasts.

हिन्दी अर्थ

पपात स द्विजस्तत्र निगूठे सलिलाशये

English

Even if a man is freed from those diseases, old age afterwards, destroyer of beauty, covers him.

हिन्दी अर्थ

काबूमें नहीं रखना चाहता

English

Sinking in the great mire on every side without support, among sounds, forms, tastes, touches and various odours,

हिन्दी अर्थ

कुलीनाश्चाकुलीनाश्न मानिनो5थाप्यमानिन:

English

years, seasons, months, fortnights, days, nights and twilights gradually despoil his beauty and his life.

हिन्दी अर्थ

निमासैरस्थिभूयिष्ैगत्रि: स्नायुनिबन्धनै:

English

These are the treasures of Time; the foolish do not know them; here, they say, all beings are inscribed by their deeds.

हिन्दी अर्थ

येन प्रत्यवगच्छेयु: कुलरूपविशेषणम्

English

They call the body the chariot of beings, the self the charioteer, the senses the horses, and action and intellect the reins.

हिन्दी अर्थ

कस्मादन्योन्यमिच्छन्ति प्रलब्धुमिह दुर्बुधा:

English

One who runs after the speed of those running horses revolves like a wheel in this wheel of the cycle of existence.

हिन्दी अर्थ

जन्मप्रभृति वर्तेत प्राप्तुयात् परमां गतिम्

English

One who controls them by intellect is the driver, and does not return; they call this chariot Yama's, by which the foolish are bewildered.

हिन्दी अर्थ

स प्रमोक्षाय लभते पन्थानं मनुजेश्वर

English

He attains what you have attained, O king: the loss of kingdom, friends and sons, Bharata.

हिन्दी अर्थ

तद्धि विस्तरतः सर्व बुद्धिमार्ग प्रशंस मे

English

This sorrow is a thing of craving, Bharata; the good man should practise the remedy for the greatest sorrows.

हिन्दी अर्थ

अतः तुम मुझसे सम्पूर्ण बुद्धिमार्गका विस्तारपूर्वक वर्णन करो

English

Neither valour, nor wealth, nor friend, nor companion frees one from sorrow as the self steady in restraint does.

हिन्दी अर्थ

यथा संसारगहनं वदन्ति परमर्षय:

English

Therefore, resorting to friendliness and acquiring good conduct, Bharata, self-control, renunciation and carefulness are the three horses of Brahma.

हिन्दी अर्थ

अत्यन्त दुर्गम प्रदेशमें जा पहुँचा, जो हिंसक जन्तुओंसे भरा हुआ था

English

One who stands on the chariot of the mind joined to the reins of good conduct, casting off the fear of death, O king, goes to the world of Brahma."