Mahābhārata · Adhyāya 13.1
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13.1.1
नारायणं नमस्कृत्य नरं चैव नरोत्तमम् ।
देवीं सरस्वतीं चैवततो जयमुदीरयेत्
शरतल्पे महात्मानं शयानमपराजितम् ।
युधिष्ठिर उपागम्य प्रणिपत्येदमब्रवीत् ॥ १३.१.१ ॥
Having bowed to Nārāyaṇa, to Nara, the best of men, and to the goddess Sarasvatī, one should then utter the word 'victory'. Approaching the great-souled, unconquered one who lay on the bed of arrows, Yudhiṣṭhira bowed and spoke these words.
13.1.2
शमो बहुविधाकारः सूक्ष्म उक्तः पितामह ।
न च मे हृदये शान्तिरस्ति श्रुत्वेदमीदृशम् ॥ १३.१.२ ॥
Grandfather, you described peace in its many forms and its subtle nature, yet on hearing such things my heart still has no peace.
13.1.3
अस्मिन्नर्थे बहुविधा शान्तिरुक्ता पितामह ।
स्वकृतात्का नु शान्ति स्याच्छमाद्बहुविधादपि ॥ १३.१.३ ॥
Grandfather, in this matter many kinds of peace were described. But what peace could come from one's own deeds, even through many kinds of calm?
13.1.4
शराचितं शरीरं हि तीव्रव्रणमुदीक्ष्य ते ।
शमं नोपलभे वीर दुष्कृतान्येव चिन्तयन् ॥ १३.१.४ ॥
Hero, seeing your body covered with arrows and deep wounds, and brooding only on my evil deeds, I find no peace.
13.1.5
रुधिरेणावसिक्ताङ्गं प्रस्रवन्तं यथाचलम् ।
त्वां दृष्ट्वा पुरुषव्याघ्र सीदे वर्षास्विवाम्बुजम् ॥ १३.१.५ ॥
Tiger among men, seeing you with limbs drenched in blood, oozing like a mountain, I wither like a lotus in the rainy season.
13.1.6
अतः कष्टतरं किन्नु मत्कृते यत्पितामहः ।
इमामवस्थां गमितः प्रत्यमित्रै रणाजिरे ॥ १३.१.६ ॥
What could be more painful than this, that on my account, Grandfather, you were brought to this condition on the battlefield by enemies?
13.1.7
तथा चान्ये नृपतयः सहपुत्राः सबान्धवाः ।
मत्कृते निधनं प्राप्ताः किन्नु कष्टतरं ततः ॥ १३.१.७ ॥
Likewise the other kings, with their sons and kinsmen, met death on my account. What could be more grievous than that?
13.1.8
वयं हि धार्तराष्ट्राश्च काममन्युवशं गताः ।
कृत्वेदं निन्दितं कर्म प्राप्स्यामः कां गतिं नृप ॥ १३.१.८ ॥
We and the sons of Dhṛtarāṣṭra, having fallen under the sway of desire and anger and done this reprehensible deed, O king, what destiny shall we obtain?
13.1.9
इदं तु धार्तराष्ट्रास्य श्रेयो मन्ये जनाधिप ।
इमामवस्थां संप्राप्तं यदसौ त्वां न पश्यति ॥ १३.१.९ ॥
O lord of men, I deem it a good thing for Dhṛtarāṣṭra's son that, having come to this state, he does not see you.
13.1.10
सोऽहमार्तिकरो राजन्सुहृद्वधकरस्तथा ।
न शान्तिमधिगच्छामि पश्यंस्त्वां दुःखितं क्षितौ ॥ १३.१.१० ॥
I am the cause of distress, O king, and likewise the cause of the slaughter of kinsmen; seeing you grieving on the ground, I find no peace.
13.1.11
दुर्योधनो हि समरे सहसैन्यः सहानुजः ।
निहतः क्षत्रधर्मेऽस्मिन्दुसत्मा कुलपांसनः ॥ १३.१.११ ॥
Duryodhana, with his army and younger brothers, was slain in battle in this duty of the warrior; he was wicked-minded, a defiler of his family.
13.1.12
न स पश्यति दुष्टात्मा त्वामद्य पतितं क्षितौ ।
अतः श्रेयो मृतं मन्ये नेह जीवितमात्मनः ॥ १३.१.१२ ॥
That wicked-minded one does not see you fallen on the ground today; therefore I deem death better for him than living on here.
13.1.13
अहं हि समरे वीर गमितः शत्रुभिः क्षयम् ।
अभविष्यं यदि पुरा सह भ्रातृभिरच्युत।
न त्वामेवं सुदुःखार्तमद्राक्षं सायकार्दितम् ॥ १३.१.१३ ॥
O hero, had I been destroyed in battle by enemies and gone before to be with my brothers, O Acyuta, I would not have seen you thus, tormented by grief and pierced by arrows.
13.1.14
नूनं हि पापकर्माणो धात्रा सृष्टाः स्म हे नृप ॥ १३.१.१४ ॥
Surely we are evil-doers, O king, created thus by the creator.
13.1.15
अन्यस्मिन्नपि लोके वै यथा मुच्येम किल्बिषात् ।
तथा प्रशाधि मां राजन्मम चेदिच्छसि प्रियम् ॥ १३.१.१५ ॥
So that we may be freed from sin even in the other world, instruct me thus, O king, if you desire my welfare.
13.1.16
परतन्त्रं कथं हेतुमात्मानमनु पश्यसि ।
कर्मणां हि महाभाग सूक्ष्मं ह्येतदतीन्द्रियम् ॥ १३.१.१६ ॥
How do you see yourself as dependent and as the cause? O greatly fortunate one, this subtle truth of actions is beyond the senses.
13.1.17
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
संवादं मृत्युगौतम्योः काललुब्धकपन्नगैः ॥ १३.१.१७ ॥
Here too people recite this ancient history: the dialogue of Death and Gautamī, with Time, the hunter, and the serpent.
13.1.18
गौतमी नाम काऽप्यासीत्स्थविरा शमसंयुता ।
सर्पेण दष्टं स्वं पुत्रमपश्यद्गतचेतनम् ॥ १३.१.१८ ॥
There was an old woman named Gautamī, endowed with serenity. She saw her own son, bitten by a serpent, lifeless.
13.1.19
अथ तं स्नायुपाशेन बद्ध्वा सर्पममर्षितः ।
लुब्धकोऽर्जुनको नाम नाम गौतम्याः समुपानयत् ॥ १३.१.१९ ॥
Then Arjunaka, the hunter, incensed, bound the snake with a sinew-cord and brought it to Gautamī.
13.1.20
तां चाब्रवीदयं ते स पुत्रहा पन्नगाधमः ।
ब्रहि क्षिप्रं महाभागे वध्यतां केन हेतुना ॥ १३.१.२० ॥
He said to her: 'O greatly fortunate one, this lowest of serpents, the slayer of your son, for what reason should he be slain? Tell me quickly.'
13.1.21
अग्नौ प्रक्षिप्यतामेष च्छिद्यतां खण्डशोपि वा ।
न ह्यं बालहा पापश्चिरं जीवितुमर्हति ॥ १३.१.२१ ॥
Let him be thrown into the fire, or cut into pieces. This sinful child-killer does not deserve to live long.
13.1.22
विसृजैनमबुद्धिस्त्वमवध्योऽर्जुनक त्वया ।
को ह्यात्मानं गुरुं कुर्यात्प्राप्तव्ये सति चिन्तयन् ॥ १३.१.२२ ॥
Release him, you unwise Arjunaka; he is not to be slain. Who, reflecting when the fruit is near, would make himself a teacher?
13.1.23
प्लवन्ते धर्मलघवो लोकेऽम्भसि यथा प्लवाः ।
मज्जन्ति पापगुरवः शस्त्रं स्कन्नमिवोदके ॥ १३.१.२३ ॥
In the world, those light in merit float like floating things on water; those heavy with sin sink like a weapon fallen into water.
13.1.24
नास्यामृतत्वं भवितैवं हतेऽस्मि-
ञ्जीवत्यस्मिन्कोऽत्ययः स्यादयं ते।
अस्योत्सर्गे प्राणयुक्तस्य जन्तो-
र्मृत्युं लोके को न गच्छेदनन्ते ॥ १३.१.२४ ॥
Its immortality will not come from its being slain; what harm would come to you if it lives? In releasing this living creature, who in the world would not go to endless death?
13.1.25
जानाम्यहं नेह गुणागुणज्ञाः ।
सदायुक्ता गुरवो वै भवन्ति।
स्वर्गस्य ते सूपदेशा भवन्ति ।
तस्मात्क्षुद्रं सर्पमेनं हनिष्ये ॥ १३.१.२५ ॥
I know that here there are teachers who know merit and demerit and are always disciplined; your good instructions about heaven also come from them. Therefore I will kill this small snake.
13.1.26
शममीप्सन्तः कालयोगं त्यजन्ति ।
सद्यः शुचं त्वर्थविदस्त्यजन्ति।
श्रियः क्षयः शोचतां नित्यशो हि ।
तस्माच्छुचं मुञ्च हते भुजङ्गे ॥ १३.१.२६ ॥
Those who desire peace accept the course of time; those who know the meaning abandon grief at once. The fortune of those who grieve constantly wastes away. Therefore, since the serpent is slain, cast off your grief.
13.1.27
न चैवार्तिर्विद्यतेऽस्मद्विधानां ।
धर्मात्मानः सर्वदा सञ्जना हि।
नित्यायस्तो बालजनो न चाहं ।
धर्मोपैति प्रभवाम्यस्य नाहम् ॥ १३.१.२७ ॥
Those righteous-souled good people such as we never suffer distress; it is only childish folk who are constantly troubled, not I. I turn toward dharma; I am not the cause of this.
13.1.28
न ब्राह्मणानां कोपोऽस्ति कुतः कोपाच्च यातना ।
मार्दवात्क्षम्यतां साधो मुच्यतामेष पन्नगः ॥ १३.१.२८ ॥
Brahmins have no anger; and whence would suffering come from anger? O good one, forgive out of gentleness; let this serpent be released.
13.1.29
हत्वा लाभः श्रेय एवाव्ययः स्या-
त्सद्योलाभःस्याद्बलिभ्यः प्रशस्तः।
कालाल्लाभो यस्तु सद्यो भवेत ।
श्रेयोलाभः कुत्सिते त्वीदृशि स्यात् ॥ १३.१.२९ ॥
Gain obtained by killing might indeed be better and imperishable; immediate gain from the strong is praised. But gain that comes at once through time—how could there be a gain of merit in such a despised deed?
13.1.30
काऽर्थप्राप्तिर्गृह्य शत्रुं निहत्य ।
का कामाप्तिः प्राप्य शत्रुं न मुक्त्वा।
कस्मात्सौम्याहं न क्षमे नो भुजङ्गे ।
मोक्षार्थं वा कस्य हेतोर्न कुर्याम् ॥ १३.१.३० ॥
What wealth is gained by seizing and slaying an enemy? What desire is fulfilled by obtaining an enemy and not releasing him? Gentle one, why should I not show forbearance toward this serpent? Or for the sake of liberation, for what reason should I not act so?
13.1.31
अस्मादेकाद्बहवो रक्षितव्या ।
नैको बहुभ्यो गौतमि रक्षितव्यः।
कृतागसं धर्महेतोस्त्यजन्ति ।
सरीसृपं पापमिमं त्यज त्वम् ॥ १३.१.३१ ॥
From one, many should be protected; Gautamī, one should not be protected for the sake of many. Those who have committed an offence are abandoned for the sake of dharma. You, abandon this sinful creeping creature.
13.1.32
नास्मिन्हते पन्नगे पुत्रको मे ।
सम्प्राप्स्यते लुब्धक जीवितं वै।
गुणं चान्यं नास्य वधे प्रपश्ये ।
तस्मात्सर्पं लुब्धक मुञ्च जीवम् ॥ १३.१.३२ ॥
If this serpent is slain, my son will not regain life, hunter. And in its slaying I see no other merit. Therefore, hunter, release the serpent alive.
13.1.33
वृत्रं हत्वा देवराट् श्रेष्ठभाग्वै ।
यज्ञं हत्वा भागमवाप चैव।
शूली देवो देववृत्तं चर त्वं ।
क्षिप्रं सर्पं जहि मा भूत्ते विशङ्का ॥ १३.१.३३ ॥
Having slain Vṛtra, the king of the gods obtained the best share; having destroyed the sacrifice, he too obtained a share. Follow the conduct of the gods, like the trident-bearing god. Quickly slay the serpent, and let there be no doubt in you.
13.1.34
असकृत्प्रोच्यमानाऽपि गौतमी भुजगं प्रति ।
लुब्धकेन महाभागा सा पापे नाकरोन्मतिम् ॥ १३.१.३४ ॥
Though the hunter repeatedly spoke to her about the serpent, that highly fortunate Gautamī did not change her mind concerning the sinful one.
13.1.35
ईषदुच्छ्वसमानस्तु कृच्छ्रात्संस्तभ्य पन्नगः ।
उत्ससर्ज गिरं मन्दां मानुषीं पाशपीडितः ॥ १३.१.३५ ॥
Barely breathing, with difficulty steadying himself, the snake, tormented by the noose, let out a faint human speech.
13.1.36
को न्वर्जुनक दोषोऽत्र विद्यते मम बालिश ।
अस्वतन्त्रं हि मां मृत्युर्विवशं यदचूचुदत् ॥ १३.१.३६ ॥
O Arjunaka, O fool, what fault is there in me here? Death, which impelled me helpless, when I was not free.
13.1.37
तस्यायं वचनाद्दष्टो न कोपेन न काम्यया ।
तस्य तत्किल्बिषं लुब्ध विद्यते यदि किञ्चन। ॥ १३.१.३७ ॥
He bit at his command, not out of anger nor out of desire. O greedy one, if there is any fault in that, it is his.
13.1.38
यद्यन्यवशगेनेदं कृतं ते पन्नगाशुभम् ।
कारणं वै त्वमप्यत्र तस्मात्त्वमपि किल्बिषी ॥ १३.१.३८ ॥
Even if you did this evil deed under another's control, you yourself are the cause here; therefore you too are guilty.
13.1.39
मृत्पात्रस्य क्रियायां हि दण्डचक्रादयो यथा ।
कारणत्वे प्रकल्प्यन्ते तथा त्वमपि पन्नग ॥ १३.१.३९ ॥
Just as in making a clay pot the stick, the wheel and so on are reckoned as causes, so too are you, O snake.
13.1.40
किल्बिषी चापि मे वध्यः किल्बिषी चासि पन्नग ।
आत्मानं कारणं ह्यत्र त्वमाख्यासि भुजङ्गम ॥ १३.१.४० ॥
O snake, you are guilty and also deserve to be slain by me; here you yourself declare yourself to be the cause, O serpent.
13.1.41
सर्व एते ह्यस्ववशा दण्डचक्रादयो यथा ।
तथाहमपि तस्मान्मे नैष दोषो मतस्तव ॥ १३.१.४१ ॥
All these are not self-controlled, like the staff and the wheel; so am I as well. Therefore, in your view, this fault is not mine.
13.1.42
अथवा मतमेतत्ते तेप्यन्योऽन्यप्रयोजकाः ।
कार्यकारणसन्देहो भवत्यन्योन्यचोदनात् ॥ १३.१.४२ ॥
Or if this is your opinion, they too are mutually impelling one another; from mutual impulsion arises doubt about cause and effect.
13.1.43
एवं सति न दोषो मे नास्मि वध्यो न किल्बिषी ।
किल्बिषं समवाये स्यान्मन्यसे यदि किल्बिषम् ॥ १३.१.४३ ॥
If that is so, there is no fault in me; I am not to be slain, nor am I guilty. If you think there is guilt, it would lie in the combination of all.
13.1.44
कारणं यदि स्याद्वै न कर्ता स्यास्त्वमप्युत ।
विनाशे कारणं त्वं च तस्माद्वध्योऽसि मे मतः ॥ १३.१.४४ ॥
If there is a cause, are you not then also the doer? And in the destruction you are the cause. Therefore, in my view, you are to be slain.
13.1.45
असत्यपि कृते कार्ये नेह पन्नग लिप्यते ।
तस्मान्नात्रैव हेतुः स्याद्वध्यः किं बहु भाषसे ॥ १३.१.४५ ॥
O serpent, even when no action has been done, no one here is stained. Therefore here no cause is established either. You are to be slain; why do you speak so much?
13.1.46
कार्याभावे क्रिया न स्यात्सत्यसत्यपि कारणे ।
तस्मात्समेऽस्मिन्हेतौ मे वाच्यो हेतुर्विशेषतः ॥ १३.१.४६ ॥
When there is no effect, no action occurs, whether the cause is present or not. Therefore, in this equal cause, the cause should be stated to me in particular.
13.1.47
यद्यहं कारणत्वेन मतो लुब्धक तत्त्वतः ।
अन्यः प्रयोक्तास्यादत्र किन्नु जन्तुविनाशने ॥ १३.१.४७ ॥
O hunter, if I am truly held to be the cause, then in this destruction of a creature someone else must be the instigator.
13.1.48
वध्यस्त्वं मम दुर्बुद्धे बालघाती नृशंसकृत् ।
भाषसे किं बहु पुनर्वध्यः सन्पन्नगाधम ॥ १३.१.४८ ॥
You, evil-minded killer of a child, cruel-doer, you deserve to be slain by me. Why do you speak so much? O lowest of serpents, you are indeed to be slain.
13.1.49
यथा हवींषि जुह्वाना मखे वै लुब्धकर्त्विजः ।
न फलं प्राप्नुवन्त्यत्र फलयोगे तथा ह्यहम् ॥ १३.१.४९ ॥
As priests who pour oblations into the sacrifice, hunter-priests, do not obtain the fruit here, so too am I in the connection with the result.
13.1.50
तथा ब्रुवति तस्मिंस्तु पन्नगे मृत्युचोदिते ।
आजगाम ततो मृत्युः पन्नगं चाब्रवीदिदम् ॥ १३.१.५० ॥
As the serpent was speaking thus, impelled by Death, Death came and said this to the serpent.
13.1.51
प्रचोदितोऽहं कालेन पन्नग त्वामचूचुदम् ।
विनाशहेतुर्नास्य त्वमहं न प्राणिनः शिशोः ॥ १३.१.५१ ॥
O serpent, impelled by Time, I urged you on. You are not the cause of this child's destruction, nor am I, nor is the living being.
13.1.52
यथा वायुर्जलधरान्विकर्षति ततस्ततः ।
तद्वज्जलदवत्सर्प कालस्याहं वशानुगः ॥ १३.१.५२ ॥
As the wind drags the rain clouds here and there, so too, O serpent, am I a follower under the control of Time.
13.1.53
सात्विका राजसाश्चैव तामसा ये च केचन ।
भावाः कालात्मकाः सर्वे प्रवर्तन्तेह जन्तुषु ॥ १३.१.५३ ॥
Whatever states arise in living beings here—of goodness, of passion, or of darkness—are all of the nature of time.
13.1.54
जङ्गमाः स्थावराश्चैव दिवि वा यदि वा भुवि ।
सर्वे कालात्मकाः सर्प कालात्मकमिदं जगत् ॥ १३.१.५४ ॥
Moving and unmoving beings, whether in the sky or on the earth, are all of the nature of time. O serpent, this whole world is of the nature of time.
13.1.55
प्रवृत्तयश्च लोके या तथैव च निवृत्तयः ।
तासां विकृतयो याश्च सर्वं कालात्मकं स्मृतम् ॥ १३.१.५५ ॥
The activities in the world, likewise the withdrawals from them, and the modifications of these—all are held to be of the nature of time.
13.1.56
आदित्यश्चन्द्रमा विष्णुरापो वायुः शतक्रतुः ।
अग्निः खं पृथिवी मित्रः पर्जन्यो वसवोऽदितिः ॥ १३.१.५६ ॥
The sun, the moon, Viṣṇu, the waters, the wind, Śatakratu (Indra), fire, space, the earth, Mitra, the rain-cloud Parjanya, the Vasus, and Aditi.
13.1.57
सरितः सागराश्चैव भावाभावौ च पन्नग ।
सर्वे कालेन सृज्यन्ते ह्रियन्ते च पुनःपुनः ॥ १३.१.५७ ॥
Rivers and oceans, and existence and non-existence as well, O serpent, are all created by time again and again, and again carried away.
13.1.58
एवं ज्ञात्वा कथं मां सदोषं सर्प मन्यसे ।
अथ चैवं गते दोषे मयि त्वमपि दोषवान् ॥ १३.१.५८ ॥
Knowing this, why do you think me at fault, O serpent? And if, the fault being so, it lies in me, then you too are at fault.
13.1.59
निर्दोषं दोषवन्तं वा न त्वां मृत्यो ब्रवीम्यहम् ।
त्वयाऽहं चोदित इति ब्रवीम्येतावदेव तु ॥ १३.१.५९ ॥
O Death, I do not call you blameless or blameworthy. I say only this: I acted as I was impelled by you.
13.1.60
यदि काले तु दोषोऽस्ति यदि तत्रापि नेष्यते ।
दोषो नैव परीक्ष्यो मे न ह्यत्राधिकृता वयम् ॥ १३.१.६० ॥
If there is a fault in time, or if it is not admitted there either, then no fault should be examined in me; for here we are not the authorized ones.
13.1.61
निर्मोक्षस्त्वस्य दोषस्य मया कार्यो यथा तथा ।
मृत्योरपि न दोषः स्यादिति मेऽत्र प्रयोजनम् ॥ १३.१.६१ ॥
But I must be freed from this fault, and do so in such a way that no fault falls even upon Death — this is my purpose here.
13.1.62
सर्पोऽथार्जुनकं प्राह श्रुतं ते मृत्युभाषितम् ।
नानागसं मां पाशेन सन्तापयितुमर्हसि। ॥ १३.१.६२ ॥
Then the serpent said to Arjunaka: "You have heard the words of Death. I am blameless; it is not fitting for you to torment me with a noose."
13.1.63
मृत्योः श्रुतं मे वचनं तव चैव भुजङ्गम ।
नैव तावददोषत्वं भवति त्वयि पन्नग ॥ १३.१.६३ ॥
O serpent, I have heard the words of Death and your words too; yet blamelessness is not established in you, O serpent.
13.1.64
मृत्युस्त्वं चैव हेतुर्हि बालस्यास्य विनाशने ।
उभयं कारणं मन्ये न कारणमकारणम् ॥ १३.१.६४ ॥
Both you and Death are the cause of this child's destruction; I consider both to be causes, not causeless.
13.1.65
धिङ्भृत्युं च दुरात्मानं क्रूरं दुःखकरं सताम् ।
त्वां चैवाहं वधिष्यामि परपापस्य कारणम् ॥ १३.१.६५ ॥
Shame upon Death, the wicked, cruel one who brings suffering to the good! I shall slay you, for you are the cause of another's sin.
13.1.66
विवशौ कालवशगावावां निर्दिष्टकारिणौ ।
नावां दोषेण गन्तव्यौ यदि सम्यक्प्रपश्यसि ॥ १३.१.६६ ॥
We two are powerless, subject to time, doing what is ordained. If you see rightly, we are not to be blamed.
13.1.67
युवामुभौ कालवशौ यदि मे मृत्युपन्नगौ ।
हर्षक्रोधौ यथा स्यातामेतदिच्छामि वेदितुम् ॥ १३.१.६७ ॥
If you two, Death and the serpent, are both subject to time, I wish to know how joy and anger arise in you.
13.1.68
या काचिदेव चेष्टा स्यान्सर्वा कालप्रचोदिता ।
पूर्वमेवैतदुक्तं हि मया लुब्धक तत्वतः ॥ १३.१.६८ ॥
Whatever action there may be, all of it is impelled by time. O hunter, I have said this before, truly.
13.1.69
तस्मादुभौ कालवशावावां निर्दिष्टकारिणौ ।
नावां दोपेण गन्तव्यौ त्वया लुब्धक कर्हिचित् ॥ १३.१.६९ ॥
Therefore we two are subject to time, doing what is ordained. O hunter, you should never hold us to blame.
13.1.70
अथोपगम्य कालस्तु तस्मिन्धर्मार्थसंशये ।
अब्रवीत्पन्नगं मृत्युं लुब्धं चार्जुनकं तथा ॥ १३.१.७० ॥
Then Time came near, in that doubt concerning dharma and wealth, and spoke thus to the serpent, to Death, and likewise to the hunter and Arjunaka.
13.1.71
न ह्यहं नाप्ययं मृत्युर्नायं लुब्धक पन्नगः ।
किल्बिषी जन्तुमरणे न वयं हि प्रयोजकाः ॥ १३.१.७१ ॥
Neither I, nor this death, nor this serpent, O hunter! In the death of a creature none is guilty; we are not truly the instigators.
13.1.72
अकरोद्यदयं कर्म तन्नोऽर्जुनक चोदकम् ।
विनाशहेतुर्नान्योऽस्य वध्यतेऽयं स्वकर्मणा ॥ १३.१.७२ ॥
The deed this one has done, O Arjunaka, that is what instigated us. The cause of his destruction is no other; he is struck down by his own deed.
13.1.73
यदनेन कृतं कर्म तेनायं निधनं गतः ।
विनाशहेतुः कर्मास्य सर्वे कर्मवशा वयम् ॥ १३.१.७३ ॥
Because of the deed this one has done, he has gone to death. The cause of his destruction is his own deed; all of us are subject to action.
13.1.74
कर्मदायादवाँल्लोकः कर्मसम्बन्धलक्षणः ।
कर्माणि चोदयन्तीह यथान्योन्यं तथावयम् ॥ १३.१.७४ ॥
The world is heir to action, characterized by its connection with action. As actions here urge one another on, so also are we.
13.1.75
यथा मृत्पिण्डतः कर्ता कुरुते यद्यदिच्छति ।
एवमात्मकृतं कर्म मानवः प्रतिपद्यते ॥ १३.१.७५ ॥
Just as a potter makes from a lump of clay whatever he desires, so a man obtains the action he himself has done.
13.1.76
यथा च्छायातपौ नित्यं सुसम्बद्धौ निरन्तरम् ।
तथा कर्म च कर्ता च सम्बद्धावात्मकर्मभिः ॥ १३.१.७६ ॥
As shade and sunlight are always closely bound together without interval, so are action and the doer bound together by their own deeds.
13.1.77
एवं नाहं न वै मृत्युर्न सर्पो न तथा भव न् ।
न चेयं ब्राह्मणी वृद्धा शिशुरेवात्र कारणम् ॥ १३.१.७७ ॥
Thus neither I, nor death, nor the serpent, nor such a birth, nor this aged brāhmaṇī is the cause here; the child alone is the cause.
13.1.78
तस्मिंस्तथा ब्रुवाणे तु ब्राह्मणी गौतमी नृप ।
स्वकर्मप्रत्ययाँल्लोकान्मत्वाऽर्जुनकमब्रवीत् ॥ १३.१.७८ ॥
O king, while he was speaking thus, the brāhmaṇī Gautamī, considering that the worlds rest on one's own deeds, spoke to Arjunaka.
13.1.79
नैव कालो न भुजगो न मृत्युरिह कारणम् ।
स्वकर्मभिरयं बालः कालेन निधं गतः ॥ १३.१.७९ ॥
Here neither time nor the serpent nor death is the cause; this child, by his own deeds, has gone to death through time.
13.1.80
मया च तत्कृतं कर्म येनायं मे मृतः सुतः ।
यातु कालस्तथा मृत्युर्मुञ्चार्जुनक पन्नगम् ॥ १३.१.८० ॥
The deed that I did is the reason my son died. Let time and death depart; Arjunaka, release the serpent.
13.1.81
ततो यथागतं जग्मुर्मृत्युः कालोऽथ पन्नगः ।
अभूद्विशोकोऽर्जुनको विशोका चैव गौतमी ॥ १३.१.८१ ॥
Then death, time and the serpent went back the way they had come; Arjunaka became free from grief, and Gautamī too became free from grief.
13.1.82
एतच्छ्रुत्वा शमं गच्छ मा भूः शोकपरो नृप ।
स्वकर्मप्रत्ययाँल्लोकांस्त्रीन्विद्धि समितिंजय ॥ १३.१.८२ ॥
Having heard this, go to peace; O king, do not be given to grief. O conqueror in battle, know that the three worlds rest on one's own deeds.
13.1.83
नैव त्वया कृतं कर्म नापि दुर्योधनेन वै ।
कालेनैतत्कृतं विद्धि निहता येन पार्थिवाः ॥ १३.१.८३ ॥
Neither you nor Duryodhana did this deed; know that time did it, by which the kings were slain.
13.1.84
इत्येतद्वचनं श्रुत्वा बभूव विगतज्वरः ।
युधिष्ठरो महातेजाः पप्रच्छेदं च धर्मवित् ॥ १३.१.८४ ॥
Having heard these words, Yudhiṣṭhira, of great splendor and knower of dharma, was freed from the fever of grief, and asked this.