युधिष्ठिर उवाच कालमृत्युयमानां ते इक्ष्वाकोर्ब्राह्मणस्य च। विवादो व्याहतः पूर्वं तद् भवान् वक्तुमर्हति॥
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 तद् वृत्तं ब्राह्मणस्य च॥ कालस्य मृत्योश्च तथा यद् वृत्तं तन्निबोध मे। यथा स तेषां संवादो यस्मिन् स्थानेऽपि चाभवत्॥
Bhishma said Regarding this subject that I am describing, is cited the old story of what too place between Surya's son Ikshvaku and a certain Brahmana, and Tiine and Mrityu. Listen to me as to what happened, and what was the conversation that took place between them and the place where it happened.
ब्राह्मणो जापकः कश्चिद् धर्मवृत्तो महायशाः। षडङ्गविन्महाप्राज्ञः पैप्पलादिः स कौशिकः॥
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 बभूव ह। वेदेषु चैव निष्णातो हिमवत्पादसंश्रयः॥
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,
सोद्यं ब्राह्म तपस्तेपे संहितां संयतो जपन्। तस्य वर्षसहस्रं तु नियमेन तथा गतम्॥
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 साक्षात् प्रीतास्मीति तदा किल। जष्यमावर्तयंस्तूष्णीं न स तां किञ्चिदब्रवीत्॥
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 समभवत् तदा। वेदमाता ततस्तस्य तज्जप्यं समपूजयत्॥
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.
समाप्तजप्यस्तूत्थाय शिरसा पादयोस्तदा। पपात देव्या धर्मात्मा वचनं चेदमब्रवीत्॥ दिष्ट्या देवि प्रसन्ना त्वं दर्शनं चागता मम। यदि चापि प्रसन्नासि जप्ये मे रमतां मनः॥
After finishing his recitation the Brahmana stood up and, lowering his head, laid himself down before the goddess's feet. The pious Reciter, addressing the goddess, said,-By good luck, O goddess, you have been pleased with me and shown yourself to me. If, indeed, you are pleased with me, the boon I ask is that my heart may find pleasure in the act of recitation.
सावित्र्युवाच किं प्रार्थयसि विप्रर्षे किं चेष्टं करवाणि ते। प्रब्रूहि जपतां श्रेष्ठ सर्वं तत् ते भविष्यति॥
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.
इत्युक्तः स तदा देव्या विप्रः प्रोवाच धर्मवित्। जप्यं प्रति ममेच्छेयं वर्धत्विति पुनः पुनः॥
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। तत् तथेति ततो देवी मधुरं प्रत्यभाषत॥
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 याता त्वं यत्र याता द्विजर्षभाः॥
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 चैतद् यत्त्वयाहमिहार्थिता॥
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॥
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.'
भविता च विवादोऽत्र तव तेषां च धर्मतः। भीष्म उवाच एवमुक्त्वा भगवती जगाम भवन स्वकम्॥ ब्राह्मणोऽपि जपन्नास्ते दिव्यं वर्षशतं तथा। सदा दान्तो जितक्रोधः सत्यसंधोऽनसूयकः॥
The goddess, having said these words returned to her own house. The Brahimana continued in recitation for a thousand divine years. Restraining anger, and always controlling self, he passed his time firmly devoting himself to truth and shorn of malice.
समाप्ते नियमे तस्मिन्नथ विप्रस्य धीमतः। साक्षात् प्रीतस्तदा धर्मो दर्शयामास तं द्विजम्॥
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। जप्यस्यास्य फलं यत्तत् सम्प्राप्तं तच्च मे शृणु॥
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 निलयान् साधो सर्वानुत्क्रम्य यास्यसि॥
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 लोकान् यथेप्सितान्। त्यक्त्वाऽऽत्मनः शरीरं च ततो लोकानवाप्स्यसि॥
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 किं नु लोकैर्हि मे धर्म गच्छ त्वं च यथासुखम्। बहुदुःखसुखं देहं नोत्सृजेयमहं विभो॥
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.
धर्म उवाच अवश्यं भोः शरीरं ते त्यक्तव्यं मुनिपुङ्गव। स्वर्गमारोह भो विप्र किं वा वै रोचतेऽनघ॥
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 देहमहं विभो। गच्छ धर्म न मे श्रद्धा स्वर्गं गन्तुं विनाऽऽत्मना॥
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॥
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 जपन् महाभाग किं लोकैः सनातनैः। सशरीरेण गन्तव्यं मया स्वर्गं न वा विभो॥ नु
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.
धर्म उवाच यदि त्वं नेच्छसे त्यक्तुं शरीरं पश्य वै द्विजा एष कालस्तथा मृत्युर्यमश्च त्वामुपागताः॥
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 वैवस्वत: कालो मृत्युश्च त्रितयं विभो। ब्राह्मणं तं महाभागमुपगम्येदमब्रुवन्॥
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.
यम उवाच तपसोऽस्य सुतप्तस्य तथा सुचरितस्य च। फलप्राप्तिस्तव श्रेष्ठा यमोऽहं त्वामुपब्रुवे।॥
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.
काल उवाच यथावदस्य जप्यस्य फलं प्राप्तमनुत्तमम्। कालस्ते स्वर्गमारोढुं कालोऽहं त्वामुपागतः॥
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.
मृत्युरुवाच मृत्यु मां विद्धि धर्मज्ञ रूपिणं स्वयमागतम्। कालेन चोदितो विप्र त्वामितो नेतुमद्य वै॥
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॥
'Welcome to Surya's son, to great time, to Mrityu, and to Dharma. What shall I do for you all.
भीष्म उवाच अयं पाद्यं च दत्त्वा स तेभ्यस्तत्र समागमे। अब्रवीत् परमप्रीतः स्वशक्त्या किं करोमि वः॥
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.
तस्मिन्नेवाथ काले तु तीर्थयात्रामुपागतः। इक्ष्वाकुरगमत् तत्र समेता यत्र ते विभो॥
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 सम्पूज्याथ प्रणम्य च। कुशलप्रशनमकरोत् सर्वेषां राजसत्तमः॥
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 पाद्यमर्थ्य तथैव च। अब्रवीद् ब्राह्मणो वाक्यं कृत्वा कुशलसंविदम्॥
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 यद् यदिहेच्छसि। स्वशक्त्या किं करोमीह तद् भवान् प्रब्रवीतु माम्।।३८।
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 यदा षट्कर्मसंस्थितः। ददानि वसु किंचित्ते प्रथितं तद् वदस्व मे॥
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 राजन् धर्मश्च द्विविधः स्मृतः। प्रवृत्ताश्च निवृत्ताश्च निवृत्तोऽहं प्रतिग्रहात्॥
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 ददामि ते। ब्रूहि त्वं नृपतिश्रेष्ठ तपसा साधयामि किम्॥
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 युद्धमित्येवंवादिनः स्मो द्विजोत्तम॥
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। अन्योन्यस्यान्तरं नास्ति यदिष्टं तत् समाचर॥
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 पूर्वमुदाहृतम्। याचे त्वां दीयतां मह्यं जप्यस्यास्य फलं द्विज॥
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 साधु किमर्थं याचसे पुनः॥
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 तीवं मम विप्र त्वया सह॥
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 मा चिरम्॥
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 यत्तद् वर्षशतं पूर्ण जप्यं वै जपता त्वया। फलं प्राप्तं तत् प्रयच्छ मम दित्सुर्भवान् यदि॥
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 ह्यवाप्नुहि॥
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.
अथवा सर्वमेवेह मामकं जापकं फलम्। राजन् प्राप्नुहि कामं त्वं यदि सर्वमिहेच्छसि॥
Or, O king, if you desire, take without any hesitation the entire fruits of my recitations.
राजोवाच कृतं सर्वेण भद्रं ते जप्यं यद् याचितं मया। स्वस्ति तेऽस्तु गमिष्यामि किञ्च तस्य फलं वद॥
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॥
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 किं मे करिष्यति। फलं ब्रवीषि धर्मस्य न चेज्जप्यकृतस्य माम्। प्राप्नोतु तत् फलं विप्रो नाहमिच्छे ससंशयम्॥
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.
ब्राह्मण उवाच नाददेऽपरवक्तव्यं दत्तं चास्य फलं मया। वाक्यं प्रमाणं राजर्षे ममाद्य तव चैव हि॥
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.
नाभिसंधिर्मया जप्ये कृतपूर्वः कदाचन। जष्यस्य राजशार्दूल कथं वेत्स्याम्यहं फलम्॥
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 ददानीति मया तथा। न वाचं दूषयिष्यामि सत्यं रक्ष स्थिरो भव॥
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 राजन् मृषा कृतः॥
If you refuge to keep my word, O king, great sin of untruth will visit you.
न युक्तं तु मृषा वाणी त्वया वक्तुमरिंदम्। तथा मयाप्यभिहितं मिथ्या कर्तुं न शक्यते॥
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। तद् गृह्णीप्वाविचारेण यदि सत्ये स्थितो भवान्॥
I have, before this, unhesitatingly said, I give! If, therefore, you are firm in truth, accept my gift.
इहागम्य हि मां राजन् जाप्यं फलमयाचथाः। तन्मे निसृष्टं गृह्णीष्व भव सत्ये स्थिरोऽपि च॥
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 पूर्वान् स तारयेत्। कुत एव जनिष्यांस्तु मृषावादपरायणः॥
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। यथा सत्यं परे लोके तथेह पुरुषर्षभ॥
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 चरिष्यन्ति च यत् तपः। शतैः शतसहस्रैश्च तैः सत्यान्न विशिष्यते॥
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॥
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। सत्याद् धर्मो दमश्चैव सर्वं सत्ये प्रतिष्ठितम्॥
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 विद्यास्तथा विधिः। व्रतचर्या तथा सत्यमोङ्कारः सत्यमेव च॥
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॥
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॥
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.
तुलामारोपिता धर्मः सत्यं चैवेति नः श्रुतम्। समकक्षा तुलयतो यतः सत्यं ततोऽधिकम्॥
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॥
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॥
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 नैषिष्यसे नृप। धर्मेभ्यः सम्परिभ्रष्टो लोकाननुचरिष्यसि॥
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॥
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॥
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 च्छन्दयामि ते राजन्नापि ते गृहमाव्रजम्। इहागम्य तु याचित्वा न गृह्णीषे पुनः कथम्॥
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 युवयोर्वित्त मां धर्ममागतम्। द्विजो दानफलैर्युक्तो राजा सत्यफलेन च॥
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 स्वर्ग मां विद्धि राजेन्द्र रूपिणं स्वयमागतम्। अविवादोऽस्तु युवयोरुभौ तुल्यफलौ युवाम्॥
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 यथागतम्। विप्रो यदीच्छते गन्तुं चीर्णं गृह्णातु मे फलम्॥
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। निवृत्तलक्षणं धर्ममुपासे संहितां जपन्॥
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 चिराद्राजन् विप्रलोभयसे कथम्। स्वेन कार्यं करिष्यामि त्वत्तो नेच्छे फलं नृप। तप:स्वाध्यायशीलोऽहं निवृत्तश्च प्रतिग्रहात्॥
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 विसृष्टं ते जप्यस्य फलमुत्तमम्। आवयोर्यत् फलं किञ्चित् सहितं नौ तदस्त्विह॥
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॥
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 भूत् सहभोज्यं नौ मदीयं फलमाप्नुहि। प्रतीच्छ मत्कृतं धर्मं यदि ते मय्यनुग्रहः॥
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 विकृतवेषौ द्वौ पुरुषौ समुपस्थितौ। गृहीत्वान्योन्यमावेष्ट्य कुचैलावूचतुर्वचः॥
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॥
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॥
I say truly, you owe me nothing!-You speak falsely. I owe you a debt!
तावुभौ सुभृशं तप्तौ राजानमिदमूचतुः। परीक्ष्य त्वं यथा स्याबो नावामिह विगर्हितौ॥
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॥
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 किञ्चिद् विरूपोऽयं नराधिप। मिथ्या ब्रवीत्ययं हि त्वां सत्याभासं नराधिप॥
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 ब्रवीतु मे। श्रुत्वा तथा करिष्येऽहमिति मे धीयते मनः॥
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 राजन् यथैतद् धारयाम्यहम्। विकृतस्यास्य राजर्षे निखिलेन नराधिप॥
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 तप:स्वाध्यायशीलिने॥
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 राजन् फलमभ्येत्य याचितः। विकृतेन च मे दत्तं विशुद्धनान्तरात्मना॥
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 च कपिले क्रीत्वा वत्सले बहुदोहने॥
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 चोच्छवृत्तये राजन् मया समपवर्जिते। यथाविधि यथाश्रद्धं तदस्याहं पुनः प्रभो॥ इहाद्यैव गृहीत्वा तु प्रयच्छे द्विगुणं फलम्। एवं स्यात् पुरुषव्याघ्र कः शुद्धः कोऽत्र दोषवान्।।९६।
I then presented according to due rites and with proper devotion, those two cows to a poor Brahmana living by picking solitary grains. Having formerly accepted the gift from my companion, I wish, O lord, even here, to give him in return twice the reward. The circumstances being such, O foremost of men, who amongst us two shall be innocent and who guilty?
एवं विवदमानौ स्वस्त्वामिहाभ्यागतौ नृप। कुरु धर्ममधर्म वा विनये नौ समादध॥
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 स्थापयिताद्य नौ॥
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 कस्मात् त्वमद्य वै। यथैव तेऽभ्यनुज्ञातं तथा गृह्णीष्व मा चिरम्॥
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 धारयामीत्यनेनोक्तं ददानीति तथा मया। नायं मे धारयत्यद्य गच्छतां यन वाञ्छति॥
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॥
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 तत् कथं पुनः। काममत्रापराधो मे दण्डमाज्ञापय प्रभो॥
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 कथञ्चन। नियंस्यति त्वां नृपतिरयं धर्मानुशासकः॥
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॥
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 राजन्नन्योः कथितं द्वयोः। प्रतिज्ञातं मया यत्ते तद् गृहाणाविचारितम्॥
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 सुमहत् कार्यमनयोर्गह्वरं यथा। जापकस्य दृढीकारः कथमेतद् भविष्यति॥
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 पापेन महताद्य वै॥
If I do not take what has been given by this Brahmana, how shall I avoid being polluted with a great sin?
तौ चोवाच स राजर्षिः कृतकार्यो गमिष्यथः। नेदानी मामिहासाद्य राजधर्मो भवेन्मृषा॥
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 परिपाल्यस्तु राज्ञामिति विनिश्चयः। विप्रधर्मश्च गहनो मामनात्मानमाविशत्॥
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 च याचितं संश्रुतं मया। न चेद् ग्रहीष्यसे राजशपिष्ये त्वां न संशयः॥
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॥
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 मे निक्षेपार्थं प्रसारितः। यन्मे धारयसे विप्र तदिदानी प्रदीयताम्॥
This my hand, that was never before expanded, is not stretched forth. Give me what you owe me.
ब्राह्मण उवाच संहितां जपता यावान् गुणः कश्चित् कृतो मया। तत् सर्वं प्रतिगृह्णीष्व यदि किञ्चिदिहास्ति मे॥
If I have acquired any fruits by reciting the Gayatri, accept them all.
राजोवाच जलमेतन्निपतितं मम पाणौ द्विजोत्तम। सममस्तु सहैवास्तु प्रतिगृह्णातु वै भवान्॥
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 कामक्रोधौबिद्धिनौ त्वमावाभ्यां कारितो भवान्। सहेति च यदुक्तं ते समा लोकास्तवास्य च॥
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.
नायं धारयते किञ्चिज्जिज्ञासा त्वत्कृते कृता। कालो धर्मस्तथा मृत्युः कामक्रोधौ तथा युवाम्॥ सर्वमन्योन्यनिष्कर्ष निघृष्टं पश्यतस्तव। गच्छ लोकान् जितान् स्वेन कर्मणा यत्रवाञ्छसि॥११७।
This Vikrita really does not owe me anything. We appealed to you for your own sake. Time, Dharma, Mrityu, and we two, have cxamined everything about you, here in your very presence, by creating this quarrel between you and that Brahmana. go now, as you like, to those regions of happiness which you have acquired by means of your deeds.
जापकानां फलावाप्तिर्मया ते सम्प्रदर्शिता। गतिः स्थानं च लोकाच जापकेन यथा जिताः॥
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। अथबाग्नि समायाति सूर्यमाविशतेऽपि वा॥
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 तत्र रमत्युत। गुणास्तेषां समाधत्ते रागेण प्रतिमोहितः॥
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॥
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। परमव्ययमिच्छन् स तमेवाविशते पुनः॥
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 शान्तीभूतो निरात्मवान्। ब्रह्मभूतः स निर्द्वन्द्वः सुखी शान्तो निरामयः॥
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 तत् प्रतिपद्यते॥
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.
चतुर्भिर्लक्षणीनं तथा षड्भिः सषोडशैः। पुरुषं तमतिक्रम्य आकाशं प्रतिपद्यते॥
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 नेच्छति रागात्मा सर्वं तदधितिष्ठति। यच्च प्रार्थयते तच्च मनसा प्रतिपद्यते॥
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.
अथवा चेक्षते लोकान् सर्वान् निरयसंज्ञितान्। निस्पृहः सर्वतो मुक्तस्तत्र वै रमते सुखम्॥
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। एतत् ते सर्वमाख्यातं किं भूयः श्रोतुमिच्छसि॥
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?