“Janamejaya asked, ‘O first of Brahmanas (Rishi Vaishampaayana), what
did the Pandavas, those mighty chariot-warriors, the sons of Kunti, do after arriving
at Ekachakra?’
“Vaishampaayana said, ‘Those mighty chariot-warriors,
the sons of Kunti, on arriving at (the town of) Ekachakra, lived for a short time in the home
of a Brahmana. Leading a charity-dependent life, they saw (in course of
their wanderings) various delightful
forests and earthly regions, and many rivers and lakes, and they became great
favourites of the inhabitants of that town in consequence of their own
accomplishments. During night time, they (Pandavas) placed
before Kunti all they gathered in their tours for alms (Bhiksha in
Sanskrit), and Kunti used to divide the
whole among them, each taking what was allotted to him. Those heroic punishers
of enemies, with their mother, together took one part of the whole, while the
mighty Bhima alone took the other part. O bull of Bharata's race (Janamejaya), in this way the illustrious Pandavas lived there for some time.
“One day, while those bulls of the Bharata race were
out on their tour for alms (Bhiksha in Sanskrit), it so happened that Bhima was (at
home) with (his mother) Pritha (also known as Kunti). O Bharata, that day Kunti heard a loud
and heart-tearing cry of sorrow coming from within the room of the Brahmana. O
king (Janamejaya), hearing the inmates
of the Brahmana's house wailing and indulging in piteous lamentations, Kunti from
compassion and the goodness of her heart, could not bear it with indifference. Pained
with sorrow, the friendly Pritha, addressing Bhima, said these words full of
compassion, ‘O son, our difficulties relieved, we are living happily in the
house of this Brahmana, respected by him and unknown to Dhritarashtra's son. O
son, I always think of the good I should do to this Brahmana, like what they, who
live happily in others' homes do! O child, he (the Brahmana) is a true man upon whom favours are never
lost. He pays back to others more than what he receives at their hands. There
is no doubt, some pain has overtaken this Brahmana. If we could be of any help
to him, we should then be returning his services.’
“Hearing these words of his mother, Bhima said, ‘O
mother, confirm the nature of the Brahmana's suffering and also from where it
has arisen. Learning all about it, I will relieve it however difficult may the
task prove.’
“Vaishampaayana continued ‘O king, while mother and
son were thus talking with each other, they heard again, another cry of sorrow
proceeding from the Brahmana and his wife. Then Kunti quickly entered the inner
room of that illustrious Brahmana, like to a cow running towards her tied-up
calf. She saw the Brahmana with his wife, son and daughter, sitting with a sad
face, and she heard the Brahmana say, ‘Oh, fie on this earthly life which is
hollow as the reed (plant) and so fruitless after all which is based on sorrow and has no
freedom, and which has misery for its lot! Life is sorrow and disease; life is
truly a record of misery! The soul is one: but it has
to pursue Dharma, Arthaa and Kaamaa. Because these are pursued at one and the
same time, there frequently occurs a disagreement that is the source of much
misery. Some say that Moksha is the highest object of our desire. But I
believe it can never be attained.
“The acquisition of Arthaa (wealth in English) is hell; the pursuit of Arthaa is attached with misery; there is more
misery after one has acquired it, for one loves one's possessions, and if any trouble
happens to them, the possessor (of wealth) becomes pained with suffering. I do not see by what means I can escape from this
danger, nor how I can fly hence, with my wife to some region free from danger. O
wife, remember that I tried to migrate to some other place where we would be
happy, but you did not then listen to me. O simple woman, though frequently requested
by me, you said to me, ‘I have been born here, and here have I grown old; this
is my ancestral house.’ O wife, your worshipped father and your mother also,
have, a long time ago, ascended to heaven. Your relations also had all been
dead. Oh, why then did you yet like to live here? Led by affection for your
relatives you did not then hear what I said. But the time is now come when you
are to witness the death of a relative.
“Oh, how sad is that sight for me! Or perhaps the time
is come for my own death, for I shall never be able to abandon cruelly one of
my own as long as I myself am alive. You are my helpmate in all good activities,
self-denying and always affectionate to me as a mother. Devas have given you to
me as a true friend and you are ever my prime stay. You have, by my parents,
been made the participator in my domestic affairs. You are of pure lineage and
good nature, the mother of children, devoted to me, and so innocent; having
chosen and wedded you with due rites, I cannot abandon you, my wife, so
constant in your vows (Vrata in Sanskrit), to save my life. How shall I myself be
able to sacrifice my son a child of tender years and yet without the hairy addition
(of manhood)? How shall I sacrifice
my daughter whom I have fathered myself, who has been placed, as a pledge, in
my hands by the Creator (Lord Brahma)
Himself for gifting on a husband and through whom I hope to enjoy, along with
my ancestors, the regions attainable by those only that have daughters' sons.
“Some
people think that the father's affection for a son is greater; others, that his
affection for a daughter is greater, mine, however, is equal. How can I be
prepared to give up the innocent daughter upon whom rest the regions of bliss
obtainable by me in after life and my own lineage and everlasting happiness? Again,
if I sacrifice myself and go to the other world, I should scarcely know any peace,
for indeed, it is evident that, left by me these would not be able to support
life. The sacrifice of any of these would be cruel and criticisable. On the
other hand, if I sacrifice myself, these, without me, will certainly perish.
The distress into which I have fallen is great; nor do I know the means of
escape. Alas, what course shall I take today with my near ones. It is well that
I should die with all these, for I can live no longer.’”
No comments:
Post a Comment