“Kunti said, ‘O Brahmana, do not Grieve at all on
account of this danger. I see a way by which to rescue you from that Rakshasa. You
have only one son, who, in addition, is of very tender years, also only one
daughter, young and helpless, so I do not like that any of these, or your wife,
or even yourself should go to the Rakshasa. O Brahmana, I have five sons let
one of them go carrying in your behalf tribute of that Rakshasa.’
“Hearing this, the Brahmana replied, ‘To save my own
life I shall never allow this to be done. I shall never sacrifice, to save
myself, the life of a Brahmana or of a guest. Indeed, even those that are of
low origin and of sinful practices refuse to do (what
you ask me to do). It is said that one
should sacrifice one's self and one's offspring for the benefit of a Brahmana.
I regard this advice excellent and I like to follow it too. When I have to
choose between the death of a Brahmana and that of my own, I would prefer the
latter. The killing of a Brahmana is the highest sin,
and there is no atonement for it. I think a hesitant sacrifice of one's
own self is better than the hesitant sacrifice of a Brahmana. O blessed lady (Kunti), in sacrificing myself I do not become
guilty of self-destruction (i.e. no guilt of committing suicide). No sin can attach
to me when another will take my life. But if I deliberately accept to
the death of a Brahmana, it would be a cruel and sinful act, from the
consequence of which there is no escape. The learned
have said that the abandonment of one who has come to your house or sought your
protection, and also the killing of one who seeks death at your hands, is both
cruel and sinful. The respected among those knowledgeable with practices
allowable in seasons of sufferings, have before now said that one should never
perform an act that is cruel and blamable. It is well for me that I should
today perish myself with my wife, but I would never sanction the death of a
Brahmana.’
“Kunti said, ‘O Brahmana, I too am firmly of opinion
that Brahmanas should ever be protected. As regards myself, no son of mine
would be less dear to me even if I had a hundred instead of the five I have (i.e. even if I have 100 sons, all those 100 sons will be dear and
lovable to me). But this Rakshasa will
not be able to kill my son, for that son of mine is endued with great capabilities
and energy, and skilled in mantras. He will faithfully deliver to the Rakshasa
his food, but will, I know to a certainty, rescue himself. I have seen before
many mighty Rakshasas of huge bodies engaged in combat with my heroic son and
killed too by him. O Brahmana, but do not disclose this fact to anybody, for if
it be known, persons desirous of obtaining this power, will from curiosity
always trouble my sons. The wise have said that if my son imparts any
knowledge, without the assent of his Guru, to any person, my son himself will
no longer be able to profit by that knowledge.’
“Thus
addressed by Pritha, the Brahmana with his wife became exceedingly glad and accepted
to Kunti's speech, which was to them as Amrita (divine ambrosia). Then Kunti, accompanied by the Brahmana, went to the son of Vaayu (Bhimasena) and asked him to accomplish (that
difficult task). Bhima replied to them,
saying, ‘So be it.’”
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