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महाभारतः       mahābhārataḥ - book-1, chapter-149

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कुन्त्युवाच ।
न विषादस्त्वया कार्यो भयादस्मात्कथंचन ।
उपायः परिदृष्टोऽत्र तस्मान्मोक्षाय रक्षसः ॥१॥
1. kuntyuvāca ,
na viṣādastvayā kāryo bhayādasmātkathaṁcana ,
upāyaḥ paridṛṣṭo'tra tasmānmokṣāya rakṣasaḥ.
1. kuntī uvāca | na viṣādaḥ tvayā kāryaḥ bhayāt asmāt
kathaṃcana | upāyaḥ paridṛṣṭaḥ atra tasmāt mokṣāya rakṣasaḥ
1. Kuntī said, "You should not feel any despondency at all because of this fear. A solution has been found here for liberation (mokṣa) from that demon."
एकस्तव सुतो बालः कन्या चैका तपस्विनी ।
न ते तयोस्तथा पत्न्या गमनं तत्र रोचये ॥२॥
2. ekastava suto bālaḥ kanyā caikā tapasvinī ,
na te tayostathā patnyā gamanaṁ tatra rocaye.
2. ekaḥ tava sutaḥ bālaḥ kanyā ca ekā tapasvinī |
na te tayoḥ tathā patnyā gamanam tatra rocaye
2. You have only one young son and one ascetic daughter. I do not approve of their going there, nor of your wife's going.
मम पञ्च सुता ब्रह्मंस्तेषामेको गमिष्यति ।
त्वदर्थं बलिमादाय तस्य पापस्य रक्षसः ॥३॥
3. mama pañca sutā brahmaṁsteṣāmeko gamiṣyati ,
tvadarthaṁ balimādāya tasya pāpasya rakṣasaḥ.
3. mama pañca sutāḥ brahman teṣām ekaḥ gamiṣyati |
tvad-artham balim ādāya tasya pāpasya rakṣasaḥ
3. O Brahmin, I have five sons. One of them will go on your behalf, taking the offering for that sinful demon.
ब्राह्मण उवाच ।
नाहमेतत्करिष्यामि जीवितार्थी कथंचन ।
ब्राह्मणस्यातिथेश्चैव स्वार्थे प्राणैर्वियोजनम् ॥४॥
4. brāhmaṇa uvāca ,
nāhametatkariṣyāmi jīvitārthī kathaṁcana ,
brāhmaṇasyātitheścaiva svārthe prāṇairviyojanam.
4. brāhmaṇa uvāca | na aham etat kariṣyāmi jīvitārthī kathaṃcana
| brāhmaṇasya atitheḥ ca eva sva-arthe prāṇaiḥ viyochanam
4. The Brahmin said, "I, who desire to live, will certainly not do this. It would be a sacrificing of the lives of a Brahmin and a guest for my own sake."
न त्वेतदकुलीनासु नाधर्मिष्ठासु विद्यते ।
यद्ब्राह्मणार्थे विसृजेदात्मानमपि चात्मजम् ॥५॥
5. na tvetadakulīnāsu nādharmiṣṭhāsu vidyate ,
yadbrāhmaṇārthe visṛjedātmānamapi cātmajam.
5. na tu etat akulīnāsu na adharmiṣṭhāsu vidyate |
yat brāhmaṇa-arthe visṛjet ātmānam api ca ātmajam
5. This (quality of self-sacrifice) is not found in ignoble women, nor in those who disregard their natural law (dharma). It is that one would sacrifice oneself (ātman) and even one's own son for the sake of a Brahmin.
आत्मनस्तु मया श्रेयो बोद्धव्यमिति रोचये ।
ब्रह्मवध्यात्मवध्या वा श्रेय आत्मवधो मम ॥६॥
6. ātmanastu mayā śreyo boddhavyamiti rocaye ,
brahmavadhyātmavadhyā vā śreya ātmavadho mama.
6. ātmanaḥ tu mayā śreyas boddhavyam iti rocaye |
brahmavadhyā ātma-vadhyā vā śreyas ātma-vadhaḥ mama
6. I believe that I must understand what is truly beneficial for myself (ātman). Between the killing of a Brahmin and self-killing (ātman), self-killing (ātman) is preferable for me.
ब्रह्मवध्या परं पापं निष्कृतिर्नात्र विद्यते ।
अबुद्धिपूर्वं कृत्वापि श्रेय आत्मवधो मम ॥७॥
7. brahmavadhyā paraṁ pāpaṁ niṣkṛtirnātra vidyate ,
abuddhipūrvaṁ kṛtvāpi śreya ātmavadho mama.
7. brahmavadhyā param pāpam niṣkṛtiḥ na atra vidyate
| abuddhipūrvam kṛtvā api śreyas ātma-vadhaḥ mama
7. The killing of a Brahmin is the greatest sin, for which no expiation (niṣkṛti) exists in this world. Even if committed unintentionally, self-killing (ātman) is preferable for me.
न त्वहं वधमाकाङ्क्षे स्वयमेवात्मनः शुभे ।
परैः कृते वधे पापं न किंचिन्मयि विद्यते ॥८॥
8. na tvahaṁ vadhamākāṅkṣe svayamevātmanaḥ śubhe ,
paraiḥ kṛte vadhe pāpaṁ na kiṁcinmayi vidyate.
8. na tu aham vadham ākaṅkṣe svayam eva ātmanaḥ śubhe
| paraiḥ kṛte vadhe pāpam na kiñcit mayi vidyate
8. But I myself, oh auspicious one, do not desire my own death (ātman). If the slaying is committed by others, then no sin (pāpa) whatsoever will attach to me.
अभिसंधिकृते तस्मिन्ब्राह्मणस्य वधे मया ।
निष्कृतिं न प्रपश्यामि नृशंसं क्षुद्रमेव च ॥९॥
9. abhisaṁdhikṛte tasminbrāhmaṇasya vadhe mayā ,
niṣkṛtiṁ na prapaśyāmi nṛśaṁsaṁ kṣudrameva ca.
9. abhisandhikṛte tasmin brāhmaṇasya vadhe mayā |
niṣkṛtim na prapaśyāmi nṛśaṃsam kṣudram eva ca
9. If that killing of a Brahmin is committed by me intentionally, I see no expiation (niṣkṛti) for it, and it would truly be a cruel and ignoble act.
आगतस्य गृहे त्यागस्तथैव शरणार्थिनः ।
याचमानस्य च वधो नृशंसं परमं मतम् ॥१०॥
10. āgatasya gṛhe tyāgastathaiva śaraṇārthinaḥ ,
yācamānasya ca vadho nṛśaṁsaṁ paramaṁ matam.
10. āgatasya gṛhe tyāgaḥ tathā eva śaraṇārthinaḥ
| yācamānasya ca vadhaḥ nṛśaṃsam paramam matam
10. Abandoning a guest who has arrived at one's home, and similarly one seeking refuge, and also the killing of one who is begging – this is considered the supreme act of cruelty.
कुर्यान्न निन्दितं कर्म न नृशंसं कदाचन ।
इति पूर्वे महात्मान आपद्धर्मविदो विदुः ॥११॥
11. kuryānna ninditaṁ karma na nṛśaṁsaṁ kadācana ,
iti pūrve mahātmāna āpaddharmavido viduḥ.
11. kuryāt na ninditam karma na nṛśaṃsam kadācana
iti pūrve mahātmānaḥ āpaddharmavidaḥ viduḥ
11. One should never commit a blameworthy act (karma) nor an act of cruelty. This is what the ancient great souls (ātman), who understood the natural law (dharma) concerning emergencies, knew.
श्रेयांस्तु सहदारस्य विनाशोऽद्य मम स्वयम् ।
ब्राह्मणस्य वधं नाहमनुमंस्ये कथंचन ॥१२॥
12. śreyāṁstu sahadārasya vināśo'dya mama svayam ,
brāhmaṇasya vadhaṁ nāhamanumaṁsye kathaṁcana.
12. śreyān tu saha dārasya vināśaḥ adya mama svayam
brāhmaṇasya vadham na aham anumansye kathaṃcana
12. Indeed, my own demise today, along with my wife, would be preferable. I will never, by any means, consent to the killing of a brahmin.
कुन्त्युवाच ।
ममाप्येषा मतिर्ब्रह्मन्विप्रा रक्ष्या इति स्थिरा ।
न चाप्यनिष्टः पुत्रो मे यदि पुत्रशतं भवेत् ॥१३॥
13. kuntyuvāca ,
mamāpyeṣā matirbrahmanviprā rakṣyā iti sthirā ,
na cāpyaniṣṭaḥ putro me yadi putraśataṁ bhavet.
13. kuntī uvāca mama api eṣā matiḥ brahman viprāḥ rakṣyāḥ iti
sthirā na ca api aniṣṭaḥ putraḥ me yadi putraśatam bhavet
13. Kunti said: "O brahmin, this firm conviction is also mine: 'Brahmins must be protected.' Moreover, even if I were to have a hundred sons, this son of mine would not be unwelcome."
न चासौ राक्षसः शक्तो मम पुत्रविनाशने ।
वीर्यवान्मन्त्रसिद्धश्च तेजस्वी च सुतो मम ॥१४॥
14. na cāsau rākṣasaḥ śakto mama putravināśane ,
vīryavānmantrasiddhaśca tejasvī ca suto mama.
14. na ca asau rākṣasaḥ śaktaḥ mama putravināśane
vīryavān mantrasiddhaḥ ca tejasvī ca sutaḥ mama
14. And this demon is not capable of destroying my son. My son is indeed powerful, perfected by sacred utterances (mantra), and radiant.
राक्षसाय च तत्सर्वं प्रापयिष्यति भोजनम् ।
मोक्षयिष्यति चात्मानमिति मे निश्चिता मतिः ॥१५॥
15. rākṣasāya ca tatsarvaṁ prāpayiṣyati bhojanam ,
mokṣayiṣyati cātmānamiti me niścitā matiḥ.
15. rākṣasāya ca tat sarvam prāpayiṣyati bhojanam
mokṣayiṣyati ca ātmānam iti me niścitā matiḥ
15. And he will deliver all that food to the demon, and he will save himself (ātman). This is my firm conviction.
समागताश्च वीरेण दृष्टपूर्वाश्च राक्षसाः ।
बलवन्तो महाकाया निहताश्चाप्यनेकशः ॥१६॥
16. samāgatāśca vīreṇa dṛṣṭapūrvāśca rākṣasāḥ ,
balavanto mahākāyā nihatāścāpyanekaśaḥ.
16. samāgatāḥ ca vīreṇa dṛṣṭapūrvāḥ ca rākṣasāḥ
balavantaḥ mahākāyāḥ nihatāḥ ca api anekaśaḥ
16. And the rākṣasas (demons) who had assembled, previously encountered by the hero, powerful and of immense size, were also slain in great numbers.
न त्विदं केषुचिद्ब्रह्मन्व्याहर्तव्यं कथंचन ।
विद्यार्थिनो हि मे पुत्रान्विप्रकुर्युः कुतूहलात् ॥१७॥
17. na tvidaṁ keṣucidbrahmanvyāhartavyaṁ kathaṁcana ,
vidyārthino hi me putrānviprakuryuḥ kutūhalāt.
17. na tu idam keṣucit brahman vyāhartavyam kathaṃcana
vidyārthinaḥ hi me putrān viprakuryuḥ kutūhalāt
17. Indeed, O Brahmin, this should not be disclosed to anyone under any circumstances. For my sons, who are students, might become distracted out of curiosity.
गुरुणा चाननुज्ञातो ग्राहयेद्यं सुतो मम ।
न स कुर्यात्तया कार्यं विद्ययेति सतां मतम् ॥१८॥
18. guruṇā cānanujñāto grāhayedyaṁ suto mama ,
na sa kuryāttayā kāryaṁ vidyayeti satāṁ matam.
18. guruṇā ca ananujñātaḥ grāhayet yam sutaḥ mama na
saḥ kuryāt tayā kāryam vidyayā iti satām matam
18. And if my son, without the preceptor's (guru) permission, were to teach someone, that person should not accomplish any task using that knowledge. This is considered the view of the wise.
वैशंपायन उवाच ।
एवमुक्तस्तु पृथया स विप्रो भार्यया सह ।
हृष्टः संपूजयामास तद्वाक्यममृतोपमम् ॥१९॥
19. vaiśaṁpāyana uvāca ,
evamuktastu pṛthayā sa vipro bhāryayā saha ,
hṛṣṭaḥ saṁpūjayāmāsa tadvākyamamṛtopamam.
19. vaiśaṃpāyana uvāca evam uktaḥ tu pṛthayā saḥ vipraḥ
bhāryayā saha hṛṣṭaḥ saṃpūjayāmāsa tat vākyam amṛtopamam
19. Vaiśampāyana said: Thus addressed by Pṛthā (Kuntī), that brahmin, accompanied by his wife, was delighted and greatly revered her words, which were comparable to nectar.
ततः कुन्ती च विप्रश्च सहितावनिलात्मजम् ।
तमब्रूतां कुरुष्वेति स तथेत्यब्रवीच्च तौ ॥२०॥
20. tataḥ kuntī ca vipraśca sahitāvanilātmajam ,
tamabrūtāṁ kuruṣveti sa tathetyabravīcca tau.
20. tataḥ kuntī ca vipraḥ ca sahitau anilātmajam tam
abrūtām kuruṣva iti saḥ tathā iti abravīt ca tau
20. Then Kuntī and the brahmin, together, said to him, the son of Vāyu (Bhīma), 'Please do it.' And he replied to them both, 'So be it.'