Critical Edition
युधिष्ठिर उवाच कालमृत्युयमानां च ब्राह्मणस्य च सत्तम विवादो व्याहृतः पूर्वं तद्भवान्वक्तुमर्हति
M. N. Dutt: Yudhishthira said You had mentioned the dispute between Time, Mrityu, Yama, Ikshvaku, and a Brahmana. You should describe the story in full.
भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम् इक्ष्वाकोः सूर्यपुत्रस्य यद्वृत्तं ब्राह्मणस्य च
AI Translation: Bhishma said: Here, I will relate an ancient story, What happened to Ikṣvāku, the son of the sun, and a brahmin.
कालस्य मृत्योश्च तथा यद्वृत्तं तन्निबोध मे यथा स तेषां संवादो यस्मिन्स्थानेऽपि चाभवत्
AI Translation: And as to what happened to Kāla and Mrtyu, listen to me. And as to how there was a conversation between them, and where it took place.
Supplementary Passages:
12.192.3 After 3, Kumbh. ed. ins.: *518 येनैव कारणेनात्र धर्मवादसमन्वितः
ब्राह्मणो जापकः कश्चिद्धर्मवृत्तो महायशाः षडङ्गविन्महाप्राज्ञः पैप्पलादिः स कौशिकः
M. N. Dutt: There was a certain the highly famous and pious Brahınana. He was a Reciter. Greatly wise, he was conversant with the six branches (of the Vedas). He was of the Kushika race and son of Pippalada.
तस्यापरोक्षं विज्ञानं षडङ्गेषु तथैव च वेदेषु चैव निष्णातो हिमवत्पादसंश्रयः
M. N. Dutt: He acquired (by his austerities) spiritual insight into the various branches of the Vedas. Residing at the foot of Himavat, he was devoted to the Vedas,
सोऽन्त्यं ब्राह्मं तपस्तेपे संहितां संयतो जपन् तस्य वर्षसहस्रं तु नियमेन तथा गतम्
M. N. Dutt: He practised, silently reciting the Gayatri, severe austerities for attaining to Brahma. A thousand years passed away while he was engaged in the observance of vows and fasts.
स देव्या दर्शितः साक्षात्प्रीतास्मीति तदा किल जप्यमावर्तयंस्तूष्णीं न च तां किंचिदब्रवीत्
M. N. Dutt: The goddess (of Gayatri or Savitri) appeared before him and said,-I am pleased with you.-Continuing to recite the sacred Mantra, the Brahmana remained silent and spoke not a word to the goddess.
तस्यानुकम्पया देवी प्रीता समभवत्तदा वेदमाता ततस्तस्य तज्जप्यं समपूजयत्
M. N. Dutt: The goddess felt mercy for him and became highly pleased. Then the mother of the Vedas spoke highly of that recitation in which the Brahmana had been engaged.
Supplementary Passages:
12.192.8 After 8, Kumbh. ed. Cv ins.: *519 चतुर्भिरक्षरैर्युक्ता सोमपानेऽक्षराष्टका जगद्बीजसमायुक्ता चतुर्विंशाक्षरात्मिका
समाप्तजप्यस्तूत्थाय शिरसा पादयोस्तथा पपात देव्या धर्मात्मा वचनं चेदमब्रवीत्
AI Translation: Having finished the recitation, he arose and bowed his head to the feet of the goddess. The virtuous one fell at her feet and spoke these words:
दिष्ट्या देवि प्रसन्ना त्वं दर्शनं चागता मम यदि वापि प्रसन्नासि जप्ये मे रमतां मनः
AI Translation: Blessed are you, O Goddess, that you are pleased and have come to me. If you are pleased, may my mind be delighted in my recitation.
सावित्र्युवाच किं प्रार्थयसि विप्रर्षे किं चेष्टं करवाणि ते प्रब्रूहि जपतां श्रेष्ठ सर्वं तत्ते भविष्यति
M. N. Dutt: What do you ask, O twice-born Rishi? What wish of yours shall I make good? Tell me, O foremost of Reciters, everything will be as you wish.
भीष्म उवाच इत्युक्तः स तदा देव्या विप्रः प्रोवाच धर्मवित् जप्यं प्रति ममेच्छेयं वर्धत्विति पुनः पुनः
M. N. Dutt: Thus addressed by the goddess, the Brahmana, conversant with duties, replied, saying,-Let me wish about continuing my recitation s go on increasing every day.
मनसश्च समाधिर्मे वर्धेताहरहः शुभे तत्तथेति ततो देवी मधुरं प्रत्यभाषत
M. N. Dutt: Let also, O auspicious goddess, my Samadhi be more complete!-The goddess sweetly said,-Let it be as you wish.
इदं चैवापरं प्राह देवी तत्प्रियकाम्यया निरयं नैव यातासि यत्र याता द्विजर्षभाः
M. N. Dutt: Desiring to do good to the Brahmana, the goddess once again said to him-You shall not have to go to hell, i.e., there where great Brahmanas go.
यास्यसि ब्रह्मणः स्थानमनिमित्तमनिन्दितम् साधये भविता चैतद्यत्त्वयाहमिहार्थिता
M. N. Dutt: You shall go to the region of Brahma which is incrcate and free from every fault. I go hence, but that which you have asked me shall take place.
नियतो जप चैकाग्रो धर्मस्त्वां समुपैष्यति कालो मृत्युर्यमश्चैव समायास्यन्ति तेऽन्तिकम् भविता च विवादोऽत्र तव तेषां च धर्मतः
M. N. Dutt: Go on reciting with controlled soul and rapt attention. The god Dharma will in person come lo you. Time, Mrityu, and Yama also will come to you. There will be a dispute of morality.'
एवमुक्त्वा भगवती जगाम भवनं स्वकम् ब्राह्मणोऽपि जपन्नास्ते दिव्यं वर्षशतं तदा
AI Translation: Having said this, the Blessed Lady went to her own abode. The brahmin, reciting, stayed there for a hundred divine years.
Supplementary Passages:
12.192.17 After 17, K4.6 V1 B0.6-9 Da3.a4 Dn1.n4 Ds D3.5.8 Kumbh. ed. ins.: *520 सदा दान्तो जितक्रोधः सत्यसंधोऽनसूयकः
समाप्ते नियमे तस्मिन्नथ विप्रस्य धीमतः साक्षात्प्रीतस्तदा धर्मो दर्शयामास तं द्विजम्
M. N. Dutt: Upon the completion of the observance by the intelligent Brahmana, Dharma, pleased with him, appeared before that twice-born one.
धर्म उवाच द्विजाते पश्य मां धर्ममहं त्वां द्रष्टुमागतः जप्यस्य च फलं यत्ते संप्राप्तं तच्च मे शृणु
M. N. Dutt: Dharma said O twice-born one, see me who am Dharma. I have come here for seeing you. You have acquired the meed of this recitation in which you had been engaged. Listen to me as to what that rewards is.
जिता लोकास्त्वया सर्वे ये दिव्या ये च मानुषाः देवानां निरयान्साधो सर्वानुत्क्रम्य यास्यसि
M. N. Dutt: You have acquired all the regions of felicity which belong to either gods or men. O good man, you shall ascend above all the abodes of the gods.
प्राणत्यागं कुरु मुने गच्छ लोकान्यथेप्सितान् त्यक्त्वात्मनः शरीरं च ततो लोकानवाप्स्यसि
M. N. Dutt: O ascetic, cast off your vital breaths then, and to go whatever regions you please. By casting off your body you will acquire many regions of felicity.
ब्राह्मण उवाच कृतं लोकैर्हि मे धर्म गच्छ च त्वं यथासुखम् बहुदुःखसुखं देहं नोत्सृजेयमहं विभो
M. N. Dutt: The Brahmana said What have I to do which those regions of felicity of which you speak. O Dharma, go wherever you like. I will not, O powerful lord, cast off this body which is subject to much happiness and misery.
Supplementary Passages:
12.192.22 After 22, M1 reads 24cd for the first time, repeating it in its proper place, while Kumbh. ed. ins. after 22: *521 अचलं ते मनः कृत्वा त्यज देहं महामते अनेन किं ते संयोगः कथं मोहं गमिष्यसि
धर्म उवाच अवश्यं भोः शरीरं ते त्यक्तव्यं मुनिपुंगव स्वर्ग आरोह्यतां विप्र किं वा ते रोचतेऽनघ
M. N. Dutt: Your body, O foremost of ascetics, should certainly be cast off. Do you ascend to heaven, O Brahmana. Or, tell us what else would please you, O sinless one.
ब्राह्मण उवाच न रोचये स्वर्गवासं विना देहादहं विभो गच्छ धर्म न मे श्रद्धा स्वर्गं गन्तुं विनात्मना
M. N. Dutt: The Brahmana said I do not, O powerful lord, wish to live in heaven itself without this body of mine. Leave, me, O Dharma. I have no desire to go. to heaven itself without my own body.
धर्म उवाच अलं देहे मनः कृत्वा त्यक्त्वा देहं सुखी भव गच्छ लोकानरजसो यत्र गत्वा न शोचसि
M. N. Dutt: Dharma said Without setting your heart on your body, cast it off and be happy. Go into regions that are free from the quality of Ignorance. Indeed, going there, you shall never have to experience any misery.
ब्राह्मण उवाच रमे जपन्महाभाग कृतं लोकैः सनातनैः सशरीरेण गन्तव्यो मया स्वर्गो न वा विभो
M. N. Dutt: The Brahmana said O highly-blessed one, I take great pleasure in recitation. What necessity have I for those eternal regions of which you speak? Indeed, O powerful lord, I do not wish to go to heaven even with this body of mine.
Supplementary Passages:
12.192.26 After 26, Kumbh. ed. ins.: *522 एवं ते कार्यसंप्रीतिर्वर्तते मुनिसत्तम
धर्म उवाच यदि त्वं नेच्छसि त्यक्तुं शरीरं पश्य वै द्विज एष कालस्तथा मृत्युर्यमश्च त्वामुपागताः
M. N. Dutt: Dharma said If you do not wish to cast off your body, behold O twice-born one, there is Time, and there is Mrityu, and there is Yama, who are all approaching you.
भीष्म उवाच अथ वैवस्वतः कालो मृत्युश्च त्रितयं विभो ब्राह्मणं तं महाभागमुपागम्येदमब्रुवन्
M. N. Dutt: Bhishma said After Dharma has said this, the three Vivasvat's son (Yama), Time and Mrityu, approached that Brahmana, 0 blessed king, and addressed him thus.
तपसोऽस्य सुतप्तस्य तथा सुचरितस्य च फलप्राप्तिस्तव श्रेष्ठा यमोऽहं त्वामुपब्रुवे
M. N. Dutt: Yama said I am Yama. I say to you that a high reward awaits you for these well-performed penances of yours and for this your pious conduct.
यथावदस्य जप्यस्य फलं प्राप्तस्त्वमुत्तमम् कालस्ते स्वर्गमारोढुं कालोऽहं त्वामुपागतः
M. N. Dutt: Time said You have acquired a high reward which is, indeed, commensurate with the recitation that you have finished. The time is come for you to ascent to heaven. I am Time and I have come to you.
मृत्युं मा विद्धि धर्मज्ञ रूपिणं स्वयमागतम् कालेन चोदितं विप्र त्वामितो नेतुमद्य वै
M. N. Dutt: Mrityu said — You who are conversant with righteousness, know me for Mrityu herself in her own proper form! I have come to you in person, urged by Time, for taking you hence, O Brahmana.
ब्राह्मण उवाच स्वागतं सूर्यपुत्राय कालाय च महात्मने मृत्यवे चाथ धर्माय किं कार्यं करवाणि वः
M. N. Dutt: 'Welcome to Surya's son, to great time, to Mrityu, and to Dharma. What shall I do for you all.
भीष्म उवाच अर्घ्यं पाद्यं च दत्त्वा स तेभ्यस्तत्र समागमे अब्रवीत्परमप्रीतः स्वशक्त्या किं करोमि वः
M. N. Dutt: Bhishma said In that meeting, the Brahmana gave them water to wash their feet, and the usual articles of the Arghya. Highly pleased, he then addressed them, saying,—What shall I do for you all to the best of my power.
Supplementary Passages:
12.192.33 After 33, D7 T G1. 3.6 Kumbh. ed. ins.: *523 स्वकार्यनिर्भरा यूयं परोपद्रवहेतवः भवन्तो लोकसामान्याः किमर्थं ब्रूत सत्तमाः धर्म उवाच वयमप्येवमव्यग्रैर्धातुराज्ञापुरःसरैः चोदिता धावमाना वै कर्मभागमनुव्रताः भीष्म उवाच
तस्मिन्नेवाथ काले तु तीर्थयात्रामुपागतः इक्ष्वाकुरगमत्तत्र समेता यत्र ते विभो
M. N. Dutt: Just at that time, O monarch, (king) Ikshvaku, who had started on a pilgrimage to holy waters and shrines, came there where those gods had been assembled together. are
सर्वानेव तु राजर्षिः संपूज्याभिप्रणम्य च कुशलप्रश्नमकरोत्सर्वेषां राजसत्तमः
M. N. Dutt: The royal sage Ikshvaku bowed his head and adored them all. That best of king then enquired after the welfare of all of them.
तस्मै सोऽथासनं दत्त्वा पाद्यमर्घ्यं तथैव च अब्रवीद्ब्राह्मणो वाक्यं कृत्वा कुशलसंविदम्
M. N. Dutt: The Brahmana offered the king a seat, as also water to wash his feet, and the usual Arghya. Having next made the usual enquiries of courtesy, he said,-
स्वागतं ते महाराज ब्रूहि यद्यदिहेच्छसि स्वशक्त्या किं करोमीह तद्भवान्प्रब्रवीतु मे
M. N. Dutt: You welcome, 0 great king. communicate to me all your wishes. Let your noble self tell me what I shall have to do for you by putting forth my might,
राजोवाच राजाहं ब्राह्मणश्च त्वं यदि षट्कर्मसंस्थितः ददामि वसु किंचित्ते प्रार्थितं तद्वदस्व मे
M. N. Dutt: The king said I am a king. You are a Brahmana observing the six well-known duties. I will give you some wealth. That is well-known. Tell me how much I shall give you.
ब्राह्मण उवाच द्विविधा ब्राह्मणा राजन्धर्मश्च द्विविधः स्मृतः प्रवृत्तश्च निवृत्तश्च निवृत्तोऽस्मि प्रतिग्रहात्
M. N. Dutt: The Brahmana said There are two kinds of Brahmanas, O king, Morality or righteousness also is of two sorts : devotion to work, and abstention from work. As regards myself, I do not accept gifts.
तेभ्यः प्रयच्छ दानानि ये प्रवृत्ता नराधिप अहं न प्रतिगृह्णामि किमिष्टं किं ददानि ते ब्रूहि त्वं नृपतिश्रेष्ठ तपसा साधयामि किम्
M. N. Dutt: Give presents to them, O king, who. are given to the duty of work and acceptance. I shall not, therefore, accept any gift. On the other hand, I ask you, what is for your wellbeing. What, indeed, shall I give you? Tell me, O foremost of kings, and I shall do it with the help of my penances.
राजोवाच क्षत्रियोऽहं न जानामि देहीति वचनं क्वचित् प्रयच्छ युद्धमित्येवं वादिनः स्मो द्विजोत्तम
M. N. Dutt: The king Said I am a Kshatriya. I do not know how to say the word-Give. The only thing, O best of twice-born ones, that we can say is-Give (us)
ब्राह्मण उवाच तुष्यसि त्वं स्वधर्मेण तथा तुष्टा वयं नृप अन्योन्यस्योत्तरं नास्ति यदिष्टं तत्समाचर
M. N. Dutt: The Brahmana said You are content with the observance of the duties of your order. Likewise, I am content with the duties of mine, O king. there is, therefore, little difference between us. Do what you please.
राजोवाच स्वशक्त्याहं ददानीति त्वया पूर्वं प्रभाषितम् याचे त्वां दीयतां मह्यं जप्यस्यास्य फलं द्विज
M. N. Dutt: You gave vent to these words first, viz., I shall give you according to my might.-I, therefore, pray, O twice-born one,-Give me the fruits of this your recitation.
ब्राह्मण उवाच युद्धं मम सदा वाणी याचतीति विकत्थसे न च युद्धं मया सार्धं किमर्थं याचसे पुनः
M. N. Dutt: The Brahmana said You boasted that your words always pray for battle. Why then do you not pray for a battle with me.
राजोवाच वाग्वज्रा ब्राह्मणाः प्रोक्ताः क्षत्रिया बाहुजीविनः वाग्युद्धं तदिदं तीव्रं मम विप्र त्वया सह
M. N. Dutt: The king said It is said that Brahinanas are armed with the thunder of speech, and that Kshatriyas have might of arms. hence, O learned Brahmana, this wordy warfare has taken place between you and me.
ब्राह्मण उवाच सैवाद्यापि प्रतिज्ञा मे स्वशक्त्या किं प्रदीयताम् ब्रूहि दास्यामि राजेन्द्र विभवे सति माचिरम्
M. N. Dutt: The Brahmana said As regards myself, this is my resolution today. What shall I give you according to my might? Tell me, O king of kings, and I shall give you. Do not delay.
राजोवाच यत्तद्वर्षशतं पूर्णं जप्यं वै जपता त्वया फलं प्राप्तं तत्प्रयच्छ मम दित्सुर्भवान्यदि
M. N. Dutt: If, indeed, you wish to give me anything, then give me the fruits you have acquired by practising recitation for these thousand years.
ब्राह्मण उवाच परमं गृह्यतां तस्य फलं यज्जपितं मया अर्धं त्वमविचारेण फलं तस्य समाप्नुहि
M. N. Dutt: The Brahmana said Take the greatest fruit of the recitations I have practised. Indeed, take half, without any hesitation the entire fruits of that recitation.
अथ वा सर्वमेवेह जप्यकं मामकं फलम् राजन्प्राप्नुहि कामं त्वं यदि सर्वमिहेच्छसि
M. N. Dutt: Or, O king, if you desire, take without any hesitation the entire fruits of my recitations.
राजोवाच कृतं सर्वेण भद्रं ते जप्यं यद्याचितं मया स्वस्ति तेऽस्तु गमिष्यामि किं च तस्य फलं वद
M. N. Dutt: The king said Blessed be you, I have no necessity for the fruits of your recitations which I have begged. Blessings on your head. I am about to leave you. Tell me, however, what those fruits are.
ब्राह्मण उवाच फलप्राप्तिं न जानामि दत्तं यज्जपितं मया अयं धर्मश्च कालश्च यमो मृत्युश्च साक्षिणः
M. N. Dutt: The Brahmana said I have no knowledge of the fruits I have acquired. I have, however, given you those fruits that I have acquired by recitation. These, viz., Dharma and time and Yama, and Mrityu, are witnesses.
राजोवाच अज्ञातमस्य धर्मस्य फलं मे किं करिष्यति प्राप्नोतु तत्फलं विप्रो नाहमिच्छे ससंशयम्
M. N. Dutt: The king said I will not accept any other word (from you). I have given you the fruits of my recitations. Let, O royal sage, both your words and mine prove true.
Supplementary Passages:
12.192.52 After 52ab, Ś1 K1.2.4.6 V1 (marg.) B0.6-9 Da3.a4 Dn1.n4 Ds2 D2.3.5-8 T G2.3.6 Kumbh. ed. ins.: *524 फलं ब्रवीषि धर्मस्य न चेज्जप्यकृतस्य माम्
ब्राह्मण उवाच नाददेऽपरवक्तव्यं दत्तं वाचा फलं मया वाक्यं प्रमाणं राजर्षे ममापि तव चैव हि
M. N. Dutt: never I will not accept any words, as I have given the frut of recitations. O king of sages, these words only are considered as authoritative.
Supplementary Passages:
12.192.53 After 53, Kumbh. ed. ins.: *525 सकृदंशो निपतति सकृत्कन्या प्रदीयते सकृदेव ददानीति त्रीण्येतानि सकृत्सकृत्
नाभिसंधिर्मया जप्ये कृतपूर्वः कथंचन जप्यस्य राजशार्दूल कथं ज्ञास्याम्यहं फलम्
M. N. Dutt: As regards my recitations, I entertained any particular desire to do. How then, O foremost of kings, should I have any knowledge of what are the fruits of those recitations?
ददस्वेति त्वया चोक्तं ददामीति तथा मया न वाचं दूषयिष्यामि सत्यं रक्ष स्थिरो भव
M. N. Dutt: You said-Give! I said, I give!-I shall not falsify these words. Keep the truth. Be calm.
अथैवं वदतो मेऽद्य वचनं न करिष्यसि महानधर्मो भविता तव राजन्मृषाकृतः
M. N. Dutt: If you refuge to keep my word, O king, great sin of untruth will visit you.
न युक्तं तु मृषा वाणी त्वया वक्तुमरिंदम तथा मयाप्यभ्यधिकं मृषा वक्तुं न शक्यते
M. N. Dutt: O chastiser of foes, you should not utter what is untrue. Likewise, I dare not falsify what I have said.
संश्रुतं च मया पूर्वं ददानीत्यविचारितम् तद्गृह्णीष्वाविचारेण यदि सत्ये स्थितो भवान्
M. N. Dutt: I have, before this, unhesitatingly said, I give! If, therefore, you are firm in truth, accept my gift.
इहागम्य हि मां राजञ्जाप्यं फलमयाचिथाः तन्मन्निसृष्टं गृह्णीष्व भव सत्ये स्थिरोऽपि च
M. N. Dutt: Coming here, O king, you begged of me the fruits of my recitations. Therefore, take what I have given away, if, indeed, you are truthful.
नायं लोकोऽस्ति न परो न च पूर्वान्स तारयेत् कुत एवावरान्राजन्मृषावादपरायणः
M. N. Dutt: He who is given to falsehood has neither this world nor the next. Such a person cannot rescue his departed manes. How again shall he succeed in doing good to progeny?
न यज्ञाध्ययने दानं नियमास्तारयन्ति हि तथा सत्यं परे लोके यथा वै पुरुषर्षभ
M. N. Dutt: The rewards of sacrifices and gifts, as also of fasts and religious observances, are not so powerful in rescuing as truth, O foremost of men, in both this and the next world.
तपांसि यानि चीर्णानि चरिष्यसि च यत्तपः समाः शतैः सहस्रैश्च तत्सत्यान्न विशिष्यते
M. N. Dutt: All the penances that have been practised by you and all those that you will practised in the future of hundreds and thousands of years are more cfficacious than truth.
सत्यमेकाक्षरं ब्रह्म सत्यमेकाक्षरं तपः सत्यमेकाक्षरो यज्ञः सत्यमेकाक्षरं श्रुतम्
M. N. Dutt: Truth is the one undecaying Brahma. Truth is the one undecaying Penance. Truth is the one undecaying Sacrifice. Truth is the one undecaying Veda.
सत्यं वेदेषु जागर्ति फलं सत्ये परं स्मृतम् सत्याद्धर्मो दमश्चैव सर्वं सत्ये प्रतिष्ठितम्
M. N. Dutt: Truth is awake in the Vedas. The fruits attached to truth have been described as the highest. From truth originate Righteousness and Self-control. Everything depends on truth.
सत्यं वेदास्तथाङ्गानि सत्यं यज्ञस्तथा विधिः व्रतचर्यास्तथा सत्यमोंकारः सत्यमेव च
M. N. Dutt: Truth is the Vedas and their branches. Truth is knowledge. Truth is the Ordinance. Truth is the observance of vows and fasts. Truth is the Prime Syllable OM.
प्राणिनां जननं सत्यं सत्यं संततिरेव च सत्येन वायुरभ्येति सत्येन तपते रविः
M. N. Dutt: Truth is the origin of creatures. Truth is their progeny. It is by truth that the Wind moves. It is by truth that the Sun gives heat.
सत्येन चाग्निर्दहति स्वर्गः सत्ये प्रतिष्ठितः सत्यं यज्ञस्तपो वेदाः स्तोभा मन्त्राः सरस्वती
M. N. Dutt: It is by truth that Fire burns. It is on truth that Heaven rests. Truth is Sacrifice. Penance, Vedas, the verses of Samans, Mantras, and Sarasvati.
तुलामारोपितो धर्मः सत्यं चैवेति नः श्रुतम् समां कक्षां धारयतो यतः सत्यं ततोऽधिकम्
M. N. Dutt: We have heard that once on a time truth and all religious observances were weighted in a scale. When both were weighted, that scale on which truth was, proved heavier.
यतो धर्मस्ततः सत्यं सर्वं सत्येन वर्धते किमर्थमनृतं कर्म कर्तुं राजंस्त्वमिच्छसि
M. N. Dutt: There is truth where Righteousness is. Everything multiplies through truth. Why, O king, do you wish to do false act.
सत्ये कुरु स्थिरं भावं मा राजन्ननृतं कृथाः कस्मात्त्वमनृतं वाक्यं देहीति कुरुषेऽशुभम्
M. N. Dutt: Be firm in truth. Do not fact falsely, O king. Why do you falsify the falsify the words-Give (me)!-which you have said?
यदि जप्यफलं दत्तं मया नेषिष्यसे नृप स्वधर्मेभ्यः परिभ्रष्टो लोकाननुचरिष्यसि
M. N. Dutt: If you refuse, O king, to accept the fruits that I have given you of my recitations, you shall then have to wander over the world, fallen away from Righteousness.
संश्रुत्य यो न दित्सेत याचित्वा यश्च नेच्छति उभावानृतिकावेतौ न मृषा कर्तुमर्हसि
M. N. Dutt: That person who does not give after having promised, and he also that does not accept after having begged, are both stained with falsehood. You should not, therefore, falsify your own words.
राजोवाच योद्धव्यं रक्षितव्यं च क्षत्रधर्मः किल द्विज दातारः क्षत्रियाः प्रोक्ता गृह्णीयां भवतः कथम्
M. N. Dutt: The king said To fight and to protect from the duties of Kshatriyas. It is said that Kshatriyas are givers. How then shall I take anything from you.
ब्राह्मण उवाच न छन्दयामि ते राजन्नापि ते गृहमाव्रजम् इहागम्य तु याचित्वा न गृह्णीषे पुनः कथम्
M. N. Dutt: The Brahmana said I never pressed you, O king. I did not seek your house. Yourself, coming here, coming here, you yourself begged of me, Why then do you not take?
धर्म उवाच अविवादोऽस्तु युवयोर्वित्तं मां धर्ममागतम् द्विजो दानफलैर्युक्तो राजा सत्यफलेन च
M. N. Dutt: Dharma said Know you both that I am Dharma himself, Let there be no dispute between you. Let the Brahmana possess the reward of gift, and let the king also obtain the merit of truth.
स्वर्ग उवाच स्वर्गं मां विद्धि राजेन्द्र रूपिणं स्वयमागतम् अविवादोऽस्तु युवयोरुभौ तुल्यफलौ युवाम्
M. N. Dutt: Heaven said Know, O great king, that I am Heaven's self-incarnate, come here in person. Let this dispute between you cease. You are both equal in respect of the merit or rewards that you have acquired.
राजोवाच कृतं स्वर्गेण मे कार्यं गच्छ स्वर्ग यथासुखम् विप्रो यदीच्छते दातुं प्रतीच्छतु च मे धनम्
M. N. Dutt: The king said I have no use with heaven. Go, O Heaven, to the place you have come from. If this learned Brahmana wishes to go to you, let him take the rewards that I have acquired.
ब्राह्मण उवाच बाल्ये यदि स्यादज्ञानान्मया हस्तः प्रसारितः निवृत्तिलक्षणं धर्ममुपासे संहितां जपन्
M. N. Dutt: Thc Brahmana said In the boyhood I had, through Ignorance, stretched my hand for accepting gifts. Now, however, I recite the Gayatri, observing the duty of abstention.
निवृत्तं मां चिरं राजन्विप्रं लोभयसे कथम् स्वेन कार्यं करिष्यामि त्वत्तो नेच्छे फलं नृप तपःस्वाध्यायशीलोऽहं निवृत्तश्च प्रतिग्रहात्
M. N. Dutt: Why do you, O king, tempt me thus, me who have for a long time followed duty of abstention? I shall myself do what my duty is. I do not wish to participate in the rewards acquired by you, O king. I am given too penances and to the study of the Vedas, and I have abstained from acceptance.
राजोवाच यदि विप्र निसृष्टं ते जप्यस्य फलमुत्तमम् आवयोर्यत्फलं किंचित्सहितं नौ तदस्त्विह
M. N. Dutt: The king said If, O Brahmana, you are really prepared to give me the excellent reward of your recitation, then let half that reward be mine, you also take at the same time half the reward that I myself have gained by my acts.
द्विजाः प्रतिग्रहे युक्ता दातारो राजवंशजाः यदि धर्मः श्रुतो विप्र सहैव फलमस्तु नौ
M. N. Dutt: Brahmanas follows the duty of acceptance. Persons born in the royal order follow the duty of giving. If you are not unaware of the duties, let our fruits be equal.
मा वा भूत्सहभोज्यं नौ मदीयं फलमाप्नुहि प्रतीच्छ मत्कृतं धर्मं यदि ते मय्यनुग्रहः
M. N. Dutt: Or, if you do not wish to be my equal regarding our rewards, that I may have gained. Do take the merit I have gained if you wish to show me favour.'
भीष्म उवाच ततो विकृतचेष्टौ द्वौ पुरुषौ समुपस्थितौ गृहीत्वान्योन्यमावेष्ट्य कुचेलावूचतुर्वचः
M. N. Dutt: Bhishma continued 'At this time two very ugly persons came there. Each had his arm upon the other's shoulder; both were ill-dressed. They said these
न मे धारयसीत्येको धारयामीति चापरः इहास्ति नौ विवादोऽयमयं राजानुशासकः
M. N. Dutt: You owe me nothing!-I really owe you!-If we dispute in this way, here is the king, who governs men.
सत्यं ब्रवीम्यहमिदं न मे धारयते भवान् अनृतं वदसीह त्वमृणं ते धारयाम्यहम्
M. N. Dutt: I say truly, you owe me nothing!-You speak falsely. I owe you a debt!
तावुभौ भृशसंतप्तौ राजानमिदमूचतुः परीक्ष्यतां यथा स्याव नावामिह विगर्हितौ
M. N. Dutt: Both of them, greatly exercises in dispute, then addressed the king, saying,-See, O king, that none of us may be visited by sin!
विरूप उवाच धारयामि नरव्याघ्र विकृतस्येह गोः फलम् ददतश्च न गृह्णाति विकृतो मे महीपते
M. N. Dutt: Virupa said I owe my companion Vikrita, O king, the merits of the gift of a cow. I am willing to satisfy that debt. This Vikrita, however, refuses to accept repayment.
विकृत उवाच न मे धारयते किंचिद्विरूपोऽयं नराधिप मिथ्या ब्रवीत्ययं हि त्वा मिथ्याभासं नराधिप
M. N. Dutt: Vikrita said This Virupa, O king, owes me nothing. He speaks an untruth under the appearance of truth, O King.
राजोवाच विरूप किं धारयते भवानस्य वदस्व मे श्रुत्वा तथा करिष्यामीत्येवं मे धीयते मतिः
M. N. Dutt: The king said Tell me, O Virupa, what is that which you owe your friend here. I wish to first hear you and then do what is proper.
विरूप उवाच शृणुष्वावहितो राजन्यथैतद्धारयाम्यहम् विकृतस्यास्य राजर्षे निखिलेन नरर्षभ
M. N. Dutt: Virupa said Hear attentively, 0 king, all the circumstances fully about how I owe my companion, viz., this Vikrita, O king.
अनेन धर्मप्राप्त्यर्थं शुभा दत्ता पुरानघ धेनुर्विप्राय राजर्षे तपःस्वाध्यायशीलिने
M. N. Dutt: This Vikrita had, in days gone by, for the sake of acquiring merit, O sinless onc, given away an auspicious cow, O royal sage, to a Brahmana given to penances and the study of the Vedas.
तस्याश्चायं मया राजन्फलमभ्येत्य याचितः विकृतेन च मे दत्तं विशूद्धेनान्तरात्मना
M. N. Dutt: Going to him, O king, I begged of him the reward of that act. With a pure heart, Vikrita made a gift to me of that reward.
ततो मे सुकृतं कर्म कृतमात्मविशुद्धये गावौ हि कपिले क्रीत्वा वत्सले बहुदोहने
M. N. Dutt: I then, for my purification, did some good acts. I also bought two Kapila cows with calves, both of which used to give large quantities of milk.
ते चोञ्छवृत्तये राजन्मया समपवर्जिते यथाविधि यथाश्रद्धं तदस्याहं पुनः प्रभो
AI Translation: And I have rejected them for the sake of the practice of begging, O king. According to the rules and according to faith, I shall tell you about it again, O lord.
इहाद्य वै गृहीत्वा तत्प्रयच्छे द्विगुणं फलम् एकस्याः पुरुषव्याघ्र कः शुद्धः कोऽत्र दोषवान्
AI Translation: "Here today, having taken it, give it back, with double the fruit. " "O tiger among men, who is pure, who is at fault here?"
एवं विवदमानौ स्वस्त्वामिहाभ्यागतौ नृप कुरु धर्ममधर्मं वा विनये नौ समाधय
M. N. Dutt: Disputing with each other about this, we have both come to you, O King, Whether you judge rightly or wrongly, settle our dispute and put us in peace.
यदि नेच्छति मे दानं यथा दत्तमनेन वै भवानत्र स्थिरो भूत्वा मार्गे स्थापयतु प्रभुः
M. N. Dutt: If this my companion does not wish to take from me in return a gift equal to what he gave me, you shall have to judge patiently and put us both on the right road.
राजोवाच दीयमानं न गृह्णासि ऋणं कस्मात्त्वमद्य वै यथैव तेऽभ्यनुज्ञातं तथा गृह्णीष्व माचिरम्
M. N. Dutt: The king said, Why do you not accept payment that is sought lo be made for the debt that he owes to you? Do not delay, but accept payment of what you know, to be your due!
विकृत उवाच दीयतामित्यनेनोक्तं ददानीति तथा मया नायं मे धारयत्यत्र गम्यतां यत्र वाञ्छति
M. N. Dutt: Vikrita said-This one says that he owes me. tell him that what I gave I give away. He does not, therefore, owe me anything, Let him go wherever he likes.
राजोवाच ददतोऽस्य न गृह्णासि विषमं प्रतिभाति मे दण्ड्यो हि त्वं मम मतो नास्त्यत्र खलु संशयः
M. N. Dutt: He is ready to give.you. You are, however, reluctant to take. It does not appear proper to me! I think you should be punished for this. There is little doubt in this.
विकृत उवाच मयास्य दत्तं राजर्षे गृह्णीयां तत्कथं पुनः काममत्रापराधो मे दण्ड्यमाज्ञापय प्रभो
M. N. Dutt: I made a gift to him, O royal sage! How can I take it back? If I am guilty in this, do you declare the punishment, O powerful one.
विरूप उवाच दीयमानं यदि मया नेषिष्यसि कथंचन नियंस्यति त्वा नृपतिरयं धर्मानुशासकः
M. N. Dutt: Virupa said If you refuge to take when I am ready to give, this king will, forsooth, punish you, for he is an upholder of justice. Vikrita said,
विकृत उवाच स्वं मया याचितेनेह दत्तं कथमिहाद्य तत् गृह्णीयां गच्छतु भवानभ्यनुज्ञां ददानि ते
M. N. Dutt: Vikrita said Begged by him I gave him what was my own. How shall I now take it back. You may go away. I permit you.
ब्राह्मण उवाच श्रुतमेतत्त्वया राजन्ननयोः कथितं द्वयोः प्रतिज्ञातं मया यत्ते तद्गृहाणाविचारितम्
M. N. Dutt: The Brahmana said You have heard, O king, the words of these two. Do you take unhesitatingly what I have promised to give you.
राजोवाच प्रस्तुतं सुमहत्कार्यमावयोर्गह्वरं यथा जापकस्य दृढीकारः कथमेतद्भविष्यति
M. N. Dutt: This subject is, indeed, as deep as an unfathomable pit. How will the tenaciousness of this Reciter end.
यदि तावन्न गृह्णामि ब्राह्मणेनापवर्जितम् कथं न लिप्येयमहं दोषेण महताद्य वै
M. N. Dutt: If I do not take what has been given by this Brahmana, how shall I avoid being polluted with a great sin?
भीष्म उवाच तौ चोवाच स राजर्षिः कृतकार्यौ गमिष्यथः नेदानीं मामिहासाद्य राजधर्मो भवेन्मृषा
M. N. Dutt: The royal sage then said to the two disputants,-having acquired your respective objects, go you both. I should see that kingly duties, which are in me, may not become useless.
स्वधर्मः परिपाल्यश्च राज्ञामेष विनिश्चयः विप्रधर्मश्च सुगुरुर्मामनात्मानमाविशत्
M. N. Dutt: It is settled that kings should follow the duties sanctioned for them. To my misfortune, however, the course of duties laid down for Brahmanas has affected my wretched self.
ब्राह्मण उवाच गृहाण धारयेऽहं ते याचितं ते श्रुतं मया न चेद्ग्रहीष्यसे राजञ्शपिष्ये त्वां न संशयः
M. N. Dutt: The Brahmana said Accept, O king! I owe you, You begged it of me, and I also have promised! If, however, you refuse to take, O king, I shall forsooth curse you.
राजोवाच धिग्राजधर्मं यस्यायं कार्यस्येह विनिश्चयः इत्यर्थं मे ग्रहीतव्यं कथं तुल्यं भवेदिति
M. N. Dutt: Fie on royal duties, the fixed action of which is even such! I should, however, take what you give only for making the two sorts of duty exactly equal.
एष पाणिरपूर्वं भो निक्षेपार्थं प्रसारितः यन्मे धारयसे विप्र तदिदानीं प्रदीयताम्
M. N. Dutt: This my hand, that was never before expanded, is not stretched forth. Give me what you owe me.
ब्राह्मण उवाच संहितां जपता यावान्मया कश्चिद्गुणः कृतः तत्सर्वं प्रतिगृह्णीष्व यदि किंचिदिहास्ति मे
M. N. Dutt: If I have acquired any fruits by reciting the Gayatri, accept them all.
राजोवाच जलमेतन्निपतितं मम पाणौ द्विजोत्तम सममस्तु सहैवास्तु प्रतिगृह्णातु वै भवान्
M. N. Dutt: The king said-These drops of water, see, O foremost of Brahmanas, have fallen upon my hand. I also wish to give you. Accept my gift. Let us both stand equal.
विरूप उवाच कामक्रोधौ विद्धि नौ त्वमावाभ्यां कारितो भवान् समेति च यदुक्तं ते समा लोकास्तवास्य च
M. N. Dutt: Virupa said Know, O king, that we two are Desire and Anger. We have induced you to act thus! You have made a gift in return to the Brahmana. Let there be equality between you and this twiceborn one regarding blessed regions in the next world.
Supplementary Passages:
12.192.114 After 114ab, Cv Kumbh. ed. ins.: *526 जिज्ञासमानौ युवयोर्मनोत्थं तु द्विजोत्तम
नायं धारयते किंचिज्जिज्ञासा त्वत्कृते कृता कालो धर्मस्तथा मृत्युः कामक्रोधौ तथा युवाम्
AI Translation: He does not hold anything. The inquiry is done for you. Time, Dharma, and Death, and also you two, Desire and Anger,
सर्वमन्योन्यनिकषे निघृष्टं पश्यतस्तव गच्छ लोकाञ्जितान्स्वेन कर्मणा यत्र वाञ्छसि
AI Translation: Seeing all of them being rubbed against each other, Go to the worlds conquered by your own deeds, wherever you desire.
Supplementary Passages:
12.192.116 After 116ab, Kumbh. ed. ins.: *527 सर्वेषामुपरि स्थानं ब्रह्मणोऽव्यक्तजन्मनः युवयोः स्थानमतुलं निर्द्वंद्वममलात्मकम् सर्वे गच्छाम यत्र स्वान्स्वाँल्लोकांश्च तथा वयम् After 116, Kumbh. ed. ins.: *528 ततो धर्मयमाद्यास्ते वाक्यमूचुर्नृपद्विजौ अस्माकं यः स्मृतो मूर्धा ब्रह्मलोकमिति स्मृतम् तत्रस्थौ हि भवन्तौ हि युवाभ्यां निर्जिता वयम् युवयोः काम आपन्नस्तत्काम्यमविशङ्कया
भीष्म उवाच जापकानां फलावाप्तिर्मया ते संप्रकीर्तिता गतिः स्थानं च लोकाश्च जापकेन यथा जिताः
M. N. Dutt: Bhishma said I have now told you how Reciters win the fruits (of their recitation) and what, indeed, is their object, what the place, and what the region of surya.
प्रयाति संहिताध्यायी ब्रह्माणं परमेष्ठिनम् अथ वाग्निं समायाति सूर्यमाविशतेऽपि वा
M. N. Dutt: A Reciter of Gayatri goes to the supreme god Brahiman, or to Agni or enters the regions, that a Reciter may acquire.
स तैजसेन भावेन यदि तत्राश्नुते रतिम् गुणांस्तेषां समादत्ते रागेण प्रतिमोहितः
M. N. Dutt: If he plays there in his new form, then stupefied by such attachment, he is affected by the attributes of those particular regions.
एवं सोमे तथा वायौ भूम्याकाशशरीरगः सरागस्तत्र वसति गुणांस्तेषां समाचरन्
M. N. Dutt: He is equally affected if he goes to Soma, or Vayu, or Earth, or Space. The fact is, he lives in all these, with attachment, and shows the attributes peculiar to those regions.
अथ तत्र विरागी स गच्छति त्वथ संशयम् परमव्ययमिच्छन्स तमेवाविशते पुनः
M. N. Dutt: If, however, after having freed himself from attachments, he goes to those regions and does not trust the happiness he enjoys) and wishes for That Which is Supreme and Immutable, he then enters even That.
अमृताच्चामृतं प्राप्तः शीतीभूतो निरात्मवान् ब्रह्मभूतः स निर्द्वंद्वः सुखी शान्तो निरामयः
M. N. Dutt: In that case he acquires the ambrosia of ambrosia, to a state free from desire and individual consciousness. He becomes Brahma's self, freed from the influence of the pairs of opposites, happy, tranquil, the without pain.
ब्रह्मस्थानमनावर्तमेकमक्षरसंज्ञकम् अदुःखमजरं शान्तं स्थानं तत्प्रतिपद्यते
M. N. Dutt: Indeed, he acquires that state which is free from pain, which is tranquil, which is called Brahma, whence there is no return, and which is called the One and Jummutable.
चतुर्भिर्लक्षणैर्हीनं तथा षड्भिः सषोडशैः पुरुषं समतिक्रम्य आकाशं प्रतिपद्यते
M. N. Dutt: He becomes freed from the four means of perception, viz., Direct knowledge (through the senses), Revelation, Inference, and Intuition, the six conditions, (Hunger, Trust, Grief, Delusion, Disease, and Death), and also the other six and ten senses, attributes, viz., five breaths, the ten senses, and the mind. Transcending the Creator (Brahiman), he becomes at one with the One Supreme Soul.
अथ वेच्छति रागात्मा सर्वं तदधितिष्ठति यच्च प्रार्थयते तच्च मनसा प्रतिपद्यते
M. N. Dutt: Or, if moved by attachments, he does not wish for such absorption, but wishes to have a separate existence depending on that Supreme Cause of everything, then he gets the fruition of all his desires.
अथ वा वीक्षते लोकान्सर्वान्निरयसंस्थितान् निःस्पृहः सर्वतो मुक्तस्तत्रैव रमते सुखी
M. N. Dutt: Or, if he hates all regions of happiness, which have been called hells, he then, driving off desire and freed from everything, enjoys supreme happiness even in those very regions.
एवमेषा महाराज जापकस्य गतिर्यथा एतत्ते सर्वमाख्यातं किं भूयः श्रोतुमिच्छसि
M. N. Dutt: Thus, O king, I have described to you about the end acquired by Reciters. I have told you everything. What else do you wish to hear from me?