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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-110

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मार्कण्डेय उवाच ।
कारुषाः क्षत्रियाः शूराः करुषस्याभवन्सुताः ।
ते तु सप्तशतं वीरास्तेभ्यश्चान्ये सहस्रशः ॥१॥
1. mārkaṇḍeya uvāca .
kāruṣāḥ kṣatriyāḥ śūrāḥ karuṣasyābhavansutāḥ .
te tu saptaśataṃ vīrāstebhyaścānye sahasraśaḥ.
1. mārkaṇḍeyaḥ uvāca kāruṣāḥ kṣatriyāḥ śūrāḥ karuṣasya abhavan
sutāḥ te tu saptaśatam vīrāḥ tebhyaḥ ca anye sahasraśaḥ
1. Mārkaṇḍeya spoke: The Karuṣas, valorous kṣatriyas, were the sons of Karuṣa. They were seven hundred heroes, and from them came thousands of others.
दिष्टपुत्रस्तु नाभागः स्थितः प्रथमयौवने ।
ददर्श वैश्यतनयामतीव सुमनोहराम् ॥२॥
2. diṣṭaputrastu nābhāgaḥ sthitaḥ prathamayauvane .
dadarśa vaiśyatanayāmatīva sumanoharām.
2. diṣṭaputraḥ tu nābhāgaḥ sthitaḥ prathamayauvane
dadarśa vaiśyatanayām atīva sumanoharām
2. But Nābhāga, the son of Diṣṭa, being in the prime of his youth, saw a Vaiśya maiden who was exceedingly beautiful.
तस्यां संदृष्टमात्रायां मदनाक्षिप्तमानसः ।
बभूव भूपतनयो निःश्वासाक्षेपतत्परः ॥३॥
3. tasyāṃ saṃdṛṣṭamātrāyāṃ madanākṣiptamānasaḥ .
babhūva bhūpatanayo niḥśvāsākṣepatatparaḥ.
3. tasyām saṃdṛṣṭamātrāyām madanākṣiptamānasaḥ
babhūva bhūpatanayaḥ niḥśvāsākṣepatatparaḥ
3. As soon as he saw her, his mind was agitated by the god of love (Madana). The king's son became engrossed in sighing deeply.
तस्याः स गत्वा जनकं वव्रे तां वैश्यकन्यकाम् ।
ततोऽनङ्गपराधीनमनोवृत्तिं नृपात्मजम् ॥४॥
4. tasyāḥ sa gatvā janakaṃ vavre tāṃ vaiśyakanyakām .
tato'naṅgaparādhīnamanovṛttiṃ nṛpātmajam.
4. tasyāḥ sa gatvā janakam vavre tām vaiśyakanyakām
tataḥ anañgaparādhīnamanovṛttim nṛpātmajam
4. He went to her father and requested that Vaiśya maiden. It was clear then that the king's son's mental state was completely subjugated by the god of love (Ananga).
तं चाह स पिता तस्या राजपुत्रं कृताञ्जलिः ।
बिभ्यत्तस्य पितुर्विप्र प्रश्रयावनतं वचः ॥५॥
5. taṃ cāha sa pitā tasyā rājaputraṃ kṛtāñjaliḥ .
bibhyattasya piturvipra praśrayāvanataṃ vacaḥ.
5. tam ca āha saḥ pitā tasyāḥ rājaputram kṛtāñjaliḥ
| bibhyat tasya pituḥ vipra praśrayāvanatam vacaḥ
5. And her father, with folded hands, spoke to that prince. His words, O brahmin, were humble and respectful, born of fear of the prince's father.
भवन्तो भूभुजो भृत्या वयं वः करदायकाः ।
कथं सम्बन्धमसमैरस्माभिरभिवाच्छसि ॥६॥
6. bhavanto bhūbhujo bhṛtyā vayaṃ vaḥ karadāyakāḥ .
kathaṃ sambandhamasamairasmābhirabhivācchasi.
6. bhavantaḥ bhūbhujaḥ bhṛtyāḥ vayam vaḥ karadāyakāḥ
| katham sambandham asamaiḥ asmābhiḥ abhivācchasi
6. You are servants of kings, while we are your taxpayers. How then do you desire a relationship with us, who are unequal to you?
राजपुत्र उवाच ।
साम्यं मानुषदेहस्य काममोहादिभिः कृतम् ।
तथापि काले तैरेव योज्यते मानुषं वपुः ॥७॥
7. rājaputra uvāca .
sāmyaṃ mānuṣadehasya kāmamohādibhiḥ kṛtam .
tathāpi kāle taireva yojyate mānuṣaṃ vapuḥ.
7. rājaputraḥ uvāca | sāmyam mānuṣadehasya kāmamohādibhiḥ
kṛtam | tathāpi kāle taiḥ eva yojyate mānuṣam vapuḥ
7. The prince said: 'The commonality (sāmya) of human beings is established by factors like desire (kāma) and delusion (moha). Nevertheless, in due time, the human form (vapur) is indeed engaged by those very same elements.'
तथैव चोपकाराय जायन्ते तस्य तान्यपि ।
अन्यानि चान्ये जीवन्ति भिन्नजातिमतां सताम् ॥८॥
8. tathaiva copakārāya jāyante tasya tānyapi .
anyāni cānye jīvanti bhinnajātimatāṃ satām.
8. tathā eva ca upakārāya jāyante tasya tāni api
| anyāni ca anye jīvanti bhinnajātimatām satām
8. And similarly, those (desire, delusion, and so on) also arise for the benefit of that human being. Furthermore, other beings and various kinds of people exist among the virtuous, even those of different social groups (jāti).
तथान्यान्यप्ययोग्यानि योग्यतां यान्ति कालतः ।
योग्यान्ययोग्यतां यान्ति कालवश्या हि योग्यता ॥९॥
9. tathānyānyapyayogyāni yogyatāṃ yānti kālataḥ .
yogyānyayogyatāṃ yānti kālavaśyā hi yogyatā.
9. tathā anyāni api ayogyāni yogyatām yānti kālataḥ
yogyāni ayogyatām yānti kālavaśyā hi yogyatā
9. Similarly, even things that are unsuitable acquire suitability (yogyatā) over time, and suitable things lose their unsuitability. Indeed, fitness (yogyatā) itself is subject to the sway of time.
आप्याय्यते यच्छरीरमाहारादिभिरीप्सितैः ।
कालं ज्ञात्वा तथा भुक्तं तदेव परिशिष्यते ॥१०॥
10. āpyāyyate yaccharīramāhārādibhirīpsitaiḥ .
kālaṃ jñātvā tathā bhuktaṃ tadeva pariśiṣyate.
10. āpyāyyate yat śarīram āhārādibhiḥ īpsitaiḥ
kālam jñātvā tathā bhuktam tat eva pariśiṣyate
10. The body is nourished by desirable foods and other things. Similarly, if food is consumed after discerning the appropriate time, only that (properly timed intake) truly remains and sustains.
इत्थं ममैषाभिमता तनया दीयतां त्वया ।
अन्यथा मच्छरीरस्य विपत्तिरुपलक्ष्यते ॥११॥
11. itthaṃ mamaiṣābhimatā tanayā dīyatāṃ tvayā .
anyathā maccharīrasya vipattirupalakṣyate.
11. ittham mama eṣā abhimatā tanayā dīyatām tvayā
anyathā mat śarīrasya vipattiḥ upalakṣyate
11. Therefore, let this beloved daughter be given to me by you. Otherwise, a calamity for my body (śarīra) will befall.
वैश्य उवाच ।
परतन्त्रा वयं त्वं च परतन्त्रो महीभुजः ।
पित्रा तेनाभ्यनुज्ञातस्त्वं गृहाण ददाम्यहम् ॥१२॥
12. vaiśya uvāca .
paratantrā vayaṃ tvaṃ ca paratantro mahībhujaḥ .
pitrā tenābhyanujñātastvaṃ gṛhāṇa dadāmyaham.
12. vaiśyaḥ uvāca paratantrāḥ vayam tvam ca paratantraḥ
mahībhūjaḥ pitrā tena abhyanujñātaḥ tvam gṛhāṇa dadāmi aham
12. The Vaishya said: "We are subservient, and you are also subservient to the king (mahībhuj). When you have been permitted by your father, then accept her. I will give."
राजपुत्र उवाच ।
प्रष्टव्या सर्वकार्येषु गुरवो गुरुवर्तिभिः ।
न त्वीदृशेष्वकार्येषु गुरूणां वाक्यगोचरः ॥१३॥
13. rājaputra uvāca .
praṣṭavyā sarvakāryeṣu guravo guruvartibhiḥ .
na tvīdṛśeṣvakāryeṣu gurūṇāṃ vākyagocaraḥ.
13. rājaputraḥ uvāca praṣṭavyā sarvakāryeṣu guravaḥ
guruvartibhiḥ na tu īdṛśeṣu akāryeṣu gurūṇāṃ vākyagocaraḥ
13. The prince said: "Teachers should be consulted by those who respect them in all matters. But such improper topics are not within the purview of a teacher's advice."
क्व मन्मथ कथालापो गुरूणां श्रवणं क्व च ।
विरुद्धमेतदन्यत्र प्रष्टव्या गुरवो नृभिः ॥१४॥
14. kva manmatha kathālāpo gurūṇāṃ śravaṇaṃ kva ca .
viruddhametadanyatra praṣṭavyā guravo nṛbhiḥ.
14. kva manmatha kathālāpaḥ gurūṇāṃ śravaṇaṃ kva ca
viruddham etat anyatra praṣṭavyā guravaḥ nṛbhiḥ
14. “Where is the discourse on the god of love (Manmatha), and where is listening to teachers? This is contradictory. It is in other matters that teachers should be consulted by men."
वैश्य उवाच ।
एवमेतत्स्मरालापस्तवायं पृच्छ मा गुरुम् ।
अहं पृच्छामि नालापो मम कामकथाश्रयः ॥१५॥
15. vaiśya uvāca .
evametatsmarālāpastavāyaṃ pṛccha mā gurum .
ahaṃ pṛcchāmi nālāpo mama kāmakathāśrayaḥ.
15. vaiśyaḥ uvāca evam etat smarālāpaḥ tava ayam pṛccha
mā gurum aham pṛcchāmi na ālāpaḥ mama kāmakathāśrayaḥ
15. The merchant said: "That is so. This discourse about love (smara) is yours; don't ask the teacher about it. I am asking a question, but my talk is not concerning love stories (kāmakathā)."
मार्कण्डेय उवाच ।
इत्युक्तः सोऽभवन्मौनी राजपुत्रः स चापि तत् ।
तत्पित्रे सर्वमाचष्ट राजपुत्रस्य यन्मतम् ॥१६॥
16. mārkaṇḍeya uvāca .
ityuktaḥ so'bhavanmaunī rājaputraḥ sa cāpi tat .
tatpitre sarvamācaṣṭa rājaputrasya yanmatam.
16. mārkaṇḍeyaḥ uvāca iti uktaḥ saḥ abhavat maunī rājaputraḥ
saḥ ca api tat tatpitre sarvam ācaṣṭa rājaputrasya yat matam
16. Mārkaṇḍeya said: "Thus addressed, that prince became silent. And he (the merchant) told everything to the prince's father, whatever the prince's opinion (mata) was."
ततस्तस्य पिता विप्रानृचीकादीन्द्विजोत्तमान् ।
प्रवेश्य राजपुत्रं च यथाख्यानं न्यवेदयत् ॥१७॥
17. tatastasya pitā viprānṛcīkādīndvijottamān .
praveśya rājaputraṃ ca yathākhyānaṃ nyavedayat.
17. tataḥ tasya pitā viprān ṛcīkādīn dvijottamān
praveśya rājaputram ca yathākhyānam nyavedayat
17. Then, his father, having ushered in the excellent Brahmins (dvija), led by Ṛcīka, as well as the prince, recounted the story as it had happened.
निवेद्य च ततः प्राह मुनीनेवं व्यवस्थिते ।
यत्कर्तव्यं तदादेष्टुमर्हन्ति द्विजसत्तमाः ॥१८॥
18. nivedya ca tataḥ prāha munīnevaṃ vyavasthite .
yatkartavyaṃ tadādeṣṭumarhanti dvijasattamāḥ.
18. nivedya ca tataḥ prāha munīn evam vyavasthite
yat kartavyam tat ādeṣṭum arhanti dvijasattamāḥ
18. Having reported this, he then addressed the sages, saying, "Now that this situation has been established, O most excellent Brahmins (dvija), you ought to instruct us on what should be done."
ऋषयः ऊचु ।
राजपुत्रानुरागस्ते यद्यस्यां वैश्यसन्ततौ ।
तदस्तु धर्म एवैष किं तु न्यायक्रमेण सः ॥१९॥
19. ṛṣayaḥ ūcu .
rājaputrānurāgaste yadyasyāṃ vaiśyasantatau .
tadastu dharma evaiṣa kiṃ tu nyāyakrameṇa saḥ.
19. ṛṣayaḥ ūcuḥ rājaputrānurāgaḥ te yadi asyām vaiśyasamtatau
tat astu dharmaḥ eva eṣaḥ kim tu nyāyakrameṇa saḥ
19. The sages said, "If the prince's affection is for this girl of the Vaiśya lineage, then let this indeed be the right course of action (dharma). However, that (marriage) must proceed according to the proper custom."
मूर्धाभिषिक्ततनयापाणिग्राहोत्सवः पुरा ।
भवत्वनन्तरं चेयं तव भार्या भविष्यति ॥२०॥
20. mūrdhābhiṣiktatanayāpāṇigrāhotsavaḥ purā .
bhavatvanantaraṃ ceyaṃ tava bhāryā bhaviṣyati.
20. mūrdhābhiṣiktatanayāpāṇigrāhotsavaḥ purā
bhavatu anantaram ca iyam tava bhāryā bhaviṣyati
20. "First, let the wedding ceremony with the daughter of a crowned king take place. Afterwards, this (girl) will become your wife."
एवं न दोषो भवति तथेमामुपभुञ्जतः ।
अन्यथाऽभ्येति ते जातिरुत्कृष्टा बालकानयात् ॥२१॥
21. evaṃ na doṣo bhavati tathemāmupabhuñjataḥ .
anyathā'bhyeti te jātirutkṛṣṭā bālakānayāt.
21. evam na doṣaḥ bhavati tathā imām upabhuñjataḥ
anyathā abhyeti te jātiḥ utkṛṣṭā bālakānayāt
21. In this way, there is no fault for the one who enjoys her. Otherwise, your noble lineage (jāti) would be degraded because of the impropriety concerning the boy.
मार्कण्डेय उवाच ।
इत्युक्तस्तदपास्येव वचस्तेषां महात्मनाम् ।
विनिष्क्रम्य गृहीत्वा तामुद्यतासिरथाब्रवीत् ॥२२॥
22. mārkaṇḍeya uvāca .
ityuktastadapāsyeva vacasteṣāṃ mahātmanām .
viniṣkramya gṛhītvā tāmudyatāsirathābravīt.
22. mārkaṇḍeyaḥ uvāca iti uktaḥ tat apāsya iva vacaḥ teṣām
mahātmanām viniṣkramya gṛhītvā tām udyatāsiḥ atha abravīt
22. Mārkaṇḍeya spoke: Thus addressed, as if disregarding the words of those great souls, he went out, seized her with a raised sword, and then said:
राक्षसेन विवाहेन मया वैश्यसुता हृता ।
यस्य सामर्थ्यमत्रास्ति स एतां मोचयत्विति ॥२३॥
23. rākṣasena vivāhena mayā vaiśyasutā hṛtā .
yasya sāmarthyamatrāsti sa etāṃ mocayatviti.
23. rākṣasena vivāhena mayā vaiśyasutā hṛtā yasya
sāmarthyam atra asti sa etām mocayatu iti
23. The daughter of a Vaiśya has been abducted by me through a Rākṣasa marriage. Whoever has the strength here, let him release this girl!
ततः स वैश्यस्तां दृष्ट्वा गृहीतां तनयां द्रुतम् ।
त्राहीति पितरं तस्य प्रययौ शरणं द्विज ॥२४॥
24. tataḥ sa vaiśyastāṃ dṛṣṭvā gṛhītāṃ tanayāṃ drutam .
trāhīti pitaraṃ tasya prayayau śaraṇaṃ dvija.
24. tataḥ sa vaiśyaḥ tām dṛṣṭvā gṛhītām tanayām drutam
trāhi iti pitaram tasya prāyayau śaraṇam dvija
24. Then that Vaiśya, having quickly seen his daughter seized, went to his father for refuge, crying 'Save me!', O brahmin!
ततस्तस्य पिता क्रुद्ध आदिदेश बलं महत् ।
हन्यतां हन्यतां दुष्टो नाभागो धर्मदूषकः ॥२५॥
25. tatastasya pitā kruddha ādideśa balaṃ mahat .
hanyatāṃ hanyatāṃ duṣṭo nābhāgo dharmadūṣakaḥ.
25. tataḥ tasya pitā kruddhaḥ ādideśa balam mahat
hanyatām hanyatām duṣṭaḥ nābhāgaḥ dharmadūṣakaḥ
25. Then his father, enraged, commanded a great army, saying, 'Let that wicked Nābhāga, who pollutes natural law (dharma), be killed! Be killed!'
ततस्तद्युयुधे सैन्यं तेन भूभृत्सुतेन वै ।
कृतास्त्रेण तदास्त्रेण तत्प्राचुर्येण पातितम् ॥२६॥
26. tatastadyuyudhe sainyaṃ tena bhūbhṛtsutena vai .
kṛtāstreṇa tadāstreṇa tatprācuryeṇa pātitam.
26. tataḥ tat yuyudhe sainyam tena bhūbhṛtsutena
vai kṛtāstreṇa tadāstreṇa tat prācuryena pātitam
26. Then that army engaged in battle with the king's son. Indeed, by him, who had mastered missile-warfare and wielded those very weapons, a large part of the army was brought down.
स श्रुत्वा निहतं सैन्यं राजपुत्रेण भूपतिः ।
स्वयमेव ययौ योद्धुं स्वसैन्यपरिवारितः ॥२७॥
27. sa śrutvā nihataṃ sainyaṃ rājaputreṇa bhūpatiḥ .
svayameva yayau yoddhuṃ svasainyaparivāritaḥ.
27. sa śrutvā nihatam sainyam rājaputreṇa bhūpatiḥ
svayam eva yayau yoddhum svasainyaparivāritaḥ
27. Having heard that his army had been killed by the prince, the king himself went to fight, accompanied by his own army.
ततो युद्धमभूत्तस्य भूभुजः स्वसुतेन यत् ।
राजपुत्रेण शस्त्रास्त्रैस्तत्रातिशयितः पिता ॥२८॥
28. tato yuddhamabhūttasya bhūbhujaḥ svasutena yat .
rājaputreṇa śastrāstraistatrātiśayitaḥ pitā.
28. tataḥ yuddham abhūt tasya bhūbhujaḥ svasutena yat
rājaputreṇa śastrāstraiḥ tatra atiśayitaḥ pitā
28. Then a battle ensued between that king and his own son. In that (conflict), the father was surpassed by the prince, who wielded weapons and missile-skills.
ततोऽन्तरिक्षादागत्य परिव्राट् सहसा मुनिः ।
प्रत्युवाच महीपालं विरमस्वेति संयुगात् ॥२९॥
29. tato'ntarikṣādāgatya parivrāṭ sahasā muniḥ .
pratyuvāca mahīpālaṃ viramasveti saṃyugāt.
29. tataḥ antarikṣāt āgatya parivrāṭ sahasā muniḥ
pratyuvāca mahīpālam viramasva iti saṃyugāt
29. Then, a wandering ascetic sage suddenly descended from the sky and said to the king, "Desist from this battle!"
त्वत्पुत्रस्य महाभाग विधर्मोऽयं महात्मनः ।
तवापि वैश्येन सह न युद्धं धर्मवन्नृप ॥३०॥
30. tvatputrasya mahābhāga vidharmo'yaṃ mahātmanaḥ .
tavāpi vaiśyena saha na yuddhaṃ dharmavannṛpa.
30. tvatputrasya mahābhāga vidharmaḥ ayam mahātmanaḥ
tava api vaiśyena saha na yuddham dharmavat nṛpa
30. O venerable one, this act of your noble son is a transgression of natural law (vidharma). And for you too, O king, a battle with a Vaiśya is not in accordance with natural law (dharmavat).
ब्राह्मण्या ब्राह्मणः पूर्वं कुर्वन्दारपरिग्रहम् ।
ब्राह्मण्यात्सर्ववर्णेषु न हानिमुपगच्छति ॥३१॥
31. brāhmaṇyā brāhmaṇaḥ pūrvaṃ kurvandāraparigraham .
brāhmaṇyātsarvavarṇeṣu na hānimupagacchati.
31. brāhmaṇyā brāhmaṇaḥ pūrvam kurvan dāraparigraham
brāhmaṇyāt sarvavarṇeṣu na hānim upagacchati
31. A Brāhmaṇa, after first marrying a Brāhmaṇa woman, does not suffer a loss (of his Brāhmaṇa status) among any of the social classes (varṇas).
तथैव क्षत्रियसुतां क्षत्रियः पूर्वमुद्वहन् ।
इतरे च ततो राजंश्च्यवते न स्वधर्मतः ॥३२॥
32. tathaiva kṣatriyasutāṃ kṣatriyaḥ pūrvamudvahan .
itare ca tato rājaṃścyavate na svadharmataḥ.
32. tatha eva kṣatriyasutām kṣatriyaḥ pūrvam udvahan
itare ca tataḥ rājan cyavate na svadharmataḥ
32. Similarly, O king, a Kṣatriya, when first marrying a Kṣatriya daughter and subsequently (marrying) others, does not deviate from his own natural law (svadharma).
पूर्वं वैश्यस्तथा वैश्यां पश्चाच्छूद्रकुलोद्भवाम् ।
न हीयते वैश्यकुलादयं न्यायः क्रमोदितः ॥३३॥
33. pūrvaṃ vaiśyastathā vaiśyāṃ paścācchūdrakulodbhavām .
na hīyate vaiśyakulādayaṃ nyāyaḥ kramoditaḥ.
33. pūrvam vaiśyaḥ tathā vaiśyām paścāt śūdra-kula-udbhavām
na hīyate vaiśya-kulāt ayam nyāyaḥ krama-uditaḥ
33. If a Vaiśya first marries a Vaiśya woman and subsequently marries a woman born into a Śūdra family, he is not degraded from his Vaiśya lineage. This is the rule declared according to proper sequence.
ब्राह्मणः क्षत्रिया वैश्याः सवर्णापाणिसंग्रहम् ।
अकृत्वाऽन्यभवापाणेः पतन्ति नृप संग्रहात् ॥३४॥
34. brāhmaṇaḥ kṣatriyā vaiśyāḥ savarṇāpāṇisaṃgraham .
akṛtvā'nyabhavāpāṇeḥ patanti nṛpa saṃgrahāt.
34. brāhmaṇaḥ kṣatriyā vaiśyāḥ savarṇā-pāṇi-saṃgraham
akṛtvā anya-bhava-pāṇeḥ patanti nṛpa saṃgrahāt
34. O King, Brāhmaṇas, Kṣatriyas, and Vaiśyas who, without first marrying a woman of their own social class (savarṇā), take the hand of one born of a different social class, fall from (their status due to such) a marriage.
यस्या यस्या हि हीनाया कुरुते पाणिसंग्रहम् ।
अकृत्वा वर्णसयोगं सोऽपि तद्वर्णभाग्भवेत् ॥३५॥
35. yasyā yasyā hi hīnāyā kurute pāṇisaṃgraham .
akṛtvā varṇasayogaṃ so'pi tadvarṇabhāgbhavet.
35. yasyā yasyā hi hīnāyāḥ kurute pāṇi-saṃgraham akṛtvā
varṇa-saṃyogam saḥ api tat-varṇa-bhāk bhavet
35. Indeed, if one marries any inferior woman without first establishing a marital union with a woman of his own class (varṇa), he also becomes a partaker of that (inferior) social class.
सोऽयं वैश्यत्वमापन्नस्तव पुत्रः सुमन्दधीः ।
नास्याधिकारो युद्धाय क्षत्रियेण त्वया सह ॥३६॥
36. so'yaṃ vaiśyatvamāpannastava putraḥ sumandadhīḥ .
nāsyādhikāro yuddhāya kṣatriyeṇa tvayā saha.
36. saḥ ayam vaiśyatvam āpannaḥ tava putraḥ su-manda-dhīḥ
na asya adhikāraḥ yuddhāya kṣatriyeṇa tvayā saha
36. This son of yours, who is very dull-witted, has attained the status of a Vaiśya. He has no right to participate in battle with you, a Kṣatriya.
वयमेतन्न जानीमः कारणं नृपनन्दन ।
यथा भविष्यतीदं च निवर्त्त रणकर्मतः ॥३७॥
37. vayametanna jānīmaḥ kāraṇaṃ nṛpanandana .
yathā bhaviṣyatīdaṃ ca nivartta raṇakarmataḥ.
37. vayam etat na jānīmaḥ kāraṇam nṛpanandana
yathā bhaviṣyati idam ca nivartta raṇakarmataḥ
37. O prince, we do not know the reason why this will come to pass and how it will cease from the act of war.

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 (current chapter) Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134