नारायणं नमस्कृत्य नरं चैव नरोत्तमम्। देवी सरस्वती व्यासं ततो जयमुदीरयेत्।।
Having saluted Narayana and Nara the best of male beings as also Sarasvati, the goddess of learning let us cry success.
युष्ठिर उवाच शमो बहुविधाकारः सूक्ष्म उक्तः पितामह। न च मे हृदये शान्तिरस्ति श्रुत्वेदमीदृशम्॥
Yudhishthira said O grandfather, peace of mind has been described to be subtile and of various forms. I have heard all your discourses, but have not still been able to acquire tranquillity of mind.
अस्मिन्नर्थे बहुविधा शान्तिरुक्ता पितामह। स्वकृते का नु शान्तिः स्याच्छमाद् बहुविधादपि॥
Various means of quieting the mind have been described by you, O sire, but how can peace of mind be acquired from only a knowledge of the different sorts of tranquillity, when I myself have been the means of bringing all this about?
शराचितशरीरं हि तीव्रव्रणमुदीक्ष्य च। शर्म नोपलभे वीर दुष्कृतान्येव चिन्तयन्॥
Seeing your body covered with arrows and bad sores, I cannot get, O hero, any peace of mind. thinking of the evils I have done.
रुधिरेणावसिक्ताङ्गं प्रस्रवन्तं यथाचलम्। त्वां दृष्ट्वा पुरुषव्याघ्र सीदे वर्षास्विवाम्बुजम्॥
Seeing your body, O bravest of the brave, covered with blood, like a hill covered with water from its springs, I am perishing with grief as the lotus in the rainy season.
अतः कष्टतरं किं नु मत्कृते यत् पितामहः। इमामवस्थां गमितः प्रत्यमित्रै रणाजिरे॥
What can be more painful than this, that, for me, you, O grandfather have been reduced to this condition by my people fighting against their enemies on the battlefield.
तथा चान्ये नृपतयः सहपुत्राः सबान्धवाः। मत्कृते निधनं प्राप्ताः किं नु कष्टतरं ततः॥
Other princes also, with their sons and kinsmen, have been killed on my account. Alas, what can be more painful than this?
वयं हि धार्तराष्ट्राश्च कालमन्युवंशगताः। कृत्वेदं निन्दितं कर्म प्राप्स्यामः कां गतिं नृप।॥
Tell us, O prince, what will befall us and the sons of Dhritarashtra, who, impelled by fate and anger, have done this hateful act.
इदं तु धार्तराष्ट्रस्य श्रेयो मन्ये जनाधिप। इमामवस्थां सम्प्राप्तं यदसौ त्वां न पश्यति॥
O king, I think the son of Dhritarashtra is fortunate, because he does not see you in this condition.
सोऽहं तव ह्यन्तकरः सुहृद्वधकरस्तथा। न शान्तिमधिगच्छामि पश्यंस्त्वां दुःखितं क्षितौ॥
But I, who am the cause of your death as well as of that of our friends, am denied all peace of mind by seeing you on the naked earth in this miserable plight.
दुर्योधनो हि समरे सहसैन्यः सहानुजः। निहतः क्षत्रधर्मेऽस्मिन् दुरात्मा कुलपांसनः॥
The wicked Duryodhana, the most infamous of his family has, with all his soldiers and his brothers, died in battle, performing Kshatriya duties.
न स पश्यति दुष्टात्मा त्वामद्य पतितं क्षितौ। अतः श्रेयो मृतं मन्ये नेह जीवितमात्मनः॥
That wicked man does not see you lying on the ground! Verily, for this reason, I would prefer death to life.
अहं हि समरे वीर गमितः शत्रुभिः क्षयम्। अभविष्यं यदि पुरा सह भ्रातृभिरच्युत॥ न त्वामेवं सुदुःखार्तमद्राक्षं सायकार्दितम्। नूनं हि पापकर्माणो धात्रा सृष्टाः स्म हे नृप॥
O hero, who never forsook virtue, had I with my brothers met with death before this at the hands of our enemies on the battlefield, I would not have seen you in this pitiful condition, so pierced with arrows! Surely, O prince, the Maker had created us to commit evil deeds.
अन्यस्मिन्नपि लोके वै यथा मुच्येम किल्बिषात्। तथा प्रशाधि मां राजन् मम चेदिच्छसि प्रियम्॥
O king, if you wish to do me good, do you then instruct me in such a way that I may be purged of this sin in even another world.
भीष्म उवाच परतन्त्रं कथं हेतुमात्मानमनुपश्यसि। कर्मणां हि महाभाग सूक्ष्मं ह्येतदतान्द्रियम्॥
Bhishma said Why, O fortunate one, do you regard your soul, which is dependent, to be the cause of your deeds? Its inaction is subtle and imperceptible to the senses.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। संवादं मृत्युगौतम्योः काललुब्धकपन्नगैः॥
Regarding it is cited the old story of the conversation between Mrityu and Gautami with Kala and the Fowler and the serpent.
गौतमी नाम कौन्तेय स्थविरा शमसंयुता। सर्पण दष्टं स्वं पुत्रमपश्यद्गतचेतनम्॥
There was, O son of Kunti, an old lady named Gautami, who was endued with great patience and peace of mind. One day she found her son dead on account of having been bitten by a serpent.
अथ तं स्नायुपाशेन बद्ध्वा सर्पममर्षितः। लुब्धकोऽर्जुनको नाम गौतम्याः समुपानयत्॥
An angry fowler, named Arjunaka, bound the serpent with a string and brought it before Gautami.
स चाब्रवीदयं ते स पुत्रहा पन्नगाधमः। ब्रूहि क्षिप्रं महाभागे वध्यतां केन हेतुना॥
He then said to her. This wretched serpent has been the cause of your son's death. O blessed lady! Tell me quickly how this wretch is to be killed!
अग्नौ प्रक्षिप्यतामेष च्छिद्यतां खण्डशोऽपि वा। न ह्ययं बालहा पापश्चिरं जीवितुमर्हति॥
Shall I throw it into the fire or shall I cut it into pieces? This infamous killer of a child should not live longer!
गौतम्युवाच विसृजैनमबुद्धिस्त्वमवध्योऽर्जुनक त्वया। को ह्यात्मानं गुरुं कुर्यात् प्राप्तव्यमविचिन्तयन्॥
Gautami replied Do you, O Arjunaka of little understanding, set free this serpent! It should not be killed by you. Who is so foolish as not to care for the inevitable destiny that awaits him and make himself heavy for sinking into sin?
प्लवन्ते धर्मलघवो लोकऽम्भसि यथा प्लवाः। मज्जन्ति पापगुरवः शस्त्रं स्कन्नमिवोदके॥
Those who have made themselves light by performing virtuous deeds, manage to cross the sea of the world as a ship crosses the ocean. But those who have loaded themselves with sin sink into the bottom, as an arrow thrown into the water.
हत्वा चैनं नामृत: स्यादयं मे जीवत्यस्मिन् कोऽत्ययः स्यादयं ते। अस्योत्सर्गे प्राणयुक्तस्य जन्तोर्मृत्योर्लोकं को नु गच्छेदनन्तम्॥
By killing this serpent, this my boy will not revive, and by letting it live, no harm will be caused to you. Who would go to the endless regions of Death by killing this living creature?
लुब्धक उवाच जानाम्यहं देवि गुणागुणज्ञे सर्वार्तियुक्ता गुरवो भवन्ति। स्वस्थस्यैते तूपदेशा भवन्ति तस्मात् क्षुद्रं सर्पमेनं हनिष्ये।॥
The fowler said I know, O lady, who know the difference between, right and wrong that great persons are pained at the miseries of all creatures. But these words which you have uttered carry instruction for only a selfcontained person. Therefore, I must kill this serpent.
शमार्थिनः कालगतिं वदन्ति सद्यः शुचं त्वर्थविदस्त्यजन्ति। श्रेयःक्षयं शोचति नित्यमोहात् तस्माच्छुचं मुञ्च हते भुजङ्गे॥
Those who value peace of mind, attribute everything to the course of Time as the cause, but practical men soon pacify their grief. People, through perpetual error, fear loss of beatitude. Therefore, O lady, remove your grief by having this serpent killed (by me).
गौतम्युवाच आतिनैवं विद्यतेऽस्मद्विधानां धर्मात्मानः सर्वदा सज्जना हि। दीशे नाहं पन्नगस्य प्रमाथे॥
Gautami replied People like us are never pained. Good men have their souls always bent on virtue. The death of the boy was predestined: therefore, I cannot approve of the destruction of this serpent.
न ब्राह्मणानां कोपोऽस्ति कुतः कोपाच्च यातनाम्। मार्दवारक्षम्यतां साधो मुच्यतामेष पन्नगः॥
Brahmanas do not cherish resentment, because resentment leads to pain. Do you, O Goodman, forgive and set free this serpent out of mercy.
लुब्धक उवाच ल्लभ्यो लाभ्यः स्याद् बलिभ्यः प्रशस्तः। कालाल्लाभो यस्तु सत्यो भवेत श्रेयोलाभः कुत्सितेऽस्मिन्न ते स्यात्॥
The fowler replied Let us acquire great and inexhaustible merit in the next worlds by destroying (this creature), as a man gains great merit, and confers it on his victim as well, by sacrifice upon the altar! Merit is won by killing an enemy: by killing this despicable creature, you will acquire great and true merit in the next world.
गौतम्युवाच का नु प्राप्तिर्गृह्य शत्रु निहत्य का कामाप्तिः प्राप्य शत्रु न मुक्त्वा। कस्मात् सौम्याहं न क्षमे नो भुजङ्गे मोक्षार्थं वा कस्य हेतोर्न कुर्याम्॥
Gautami replied What good is there in torturing and destroying an enemy, and what good is acquired by not setting free an enemy in our power? Therefore. O you of kind face, why should we not forgive this serpent and try to acquire merit by setting it free.
लुब्धक उवाच अस्मादेकाद् बहवो रक्षितव्या नैको बहुभ्यो गौतमि रक्षितव्यः। कृतागसं धर्मविदस्त्यजन्ति सरीसृपं पापमिमं जहि त्वम्॥
The fowler replied A great number (of creatures)should be safeguarded against this one, instead of this single creature being protected. Virtuous men quit the vicious: do you, therefore, destroy the wicked creature.
गौतम्युवाच नास्मिन् हते पन्नगे पुत्रको मे सम्प्राप्स्यते लुब्धक जीवितं वै। गुणं चान्यं नास्य वधे प्रपश्ये तस्मात् सर्प लुब्धक मुञ्च जीवम्॥
Gautami replied By killing this serpent, my son, O fowler, will not regain his life, nor do I see that any other end will be attained by its death: therefore, do you, O fowler, set this living serpent free.
लुब्धक उवाच वृत्रं हत्वा देवराट् श्रेष्ठभाग वै यज्ञं हुत्वा भागमवाप चैव। शूली देवो देववृत्तं चर त्वं क्षिप्रं सर्प जहि मा भूत्ते विशङ्का॥
The fowler said By destroying Vritra, Indra got the best portion (of sacrificial offerings), and by destroying a sacrifice Mahadeva secured his share of sacrificial offerings: do you, therefore, kill this serpent forthwith without any misgivings whatsoever.
भीष्म उवाच असकृत् प्रोच्यमानापि गौतमी भुजगं प्रति। लुब्धकेन महाभागा पापे नैवाकरोन्मतिम्॥ ईषदुच्छ्वसमानस्तु कृच्छ्रात् संस्तभ्य पन्नगः। उत्ससर्ज गिरं मन्दां मानुषीं पाशपीडितः॥
Bhishma said Although repeatedly urged on by the fowler for the destruction of the serpent, the great Gautami did nor bend her mind to that sinful deed. Painfully fettered with the cord, sighing a little and keeping up its composure with great difficulty, the serpent then uttered these words slowly, in a human voice.
सर्प उवाच कोन्वर्जुनक दोषोऽत्र विद्यते मम बालिश। अस्वतन्त्रं हि मां मृत्युर्विवशं यदचूचुदत्॥
The serpent said O foolish Arjunaka, what is my fanlt? I have no will of my own, and am not independent! Death sent me on this work.
तस्यायं वचनाद् दष्टो न कोपेन न काम्यया। तस्य तत्किल्बिषं लुब्ध विद्यते यदि किल्बिषम्॥
By his order have I bitten this child, and not out of any anger or option an my part. Therefore, if there be any sin in this, O fowler, the sin is his.
लुब्धक उवाच यद्यन्यवशगेनेदं कृतं ते पन्नगाशुभम्। कारणं वै त्वमप्यत्र तस्मात् किल्बिषी॥
The fowler said If you have committed this evil, urged thereto by another, the sin is your also as you are an instrument in the act.
मृत्पात्रस्य क्रियायां हि दण्डचक्रादयो यथा। कारणत्वे प्रकल्प्यन्ते तथा त्वमपि पन्नग॥
As in the making of an earthen pot the potter's wheel and rod and other things are all considered as causes, so are you, O serpent.
सर्प उवाच किल्विषी चापि मे वध्यः किल्बिषी चासि पन्नग। आत्मानं कारणं ह्यत्र त्वमाख्यासि भुजङ्गम॥ सर्व एते ह्यस्ववशा दण्डचक्रादयो यथा। तथाऽहमपि तस्मान्मे नैष दोषो मतस्तव॥
The serpent said He who is guilty should be killed by me, You, O serpent, are guilty! Indeed you confess it. As all these, vis., the porter's wheel, rod, and other things, are not independent causes, so I am not an independent cause! Therefore, this is no fault of mine, you should admit it.
अथवा मतमेतत्ते तेऽप्यन्योन्यप्रयोजकाः। कार्यकारणसन्देहो भवत्यन्योन्यचोदनात्॥
If you hold otherwise, then these are to be considered as causes working with one another. For thus working with one other, a doubt springs up about their relation as cause and effect.
एवं सति न दोषो मे नास्मि वध्यो न किल्बिषी। किल्विषं समवाये स्यान्मन्यसे यदि किल्विषम्॥
Such being the case, it is no fault of mine, nor should I be killed on this account, nor am I guilty of any sin! Or, if you think that there is sin, the sin lies in the aggregate of causes.
लुब्धक उवाच कारणं यदि न स्याद् वै न कर्ता स्यास्त्वमप्युत। विनाशकारणं त्वं च तस्माद् वध्योऽसि मे मतः॥
The fowler said If you are neither the principal cause nor the agent in this matter: you are still the cause of the death. Therefore, I think you should be killed.
असत्यपि कृते कार्यं नेह पन्नग लिप्यते। तस्मान्नात्रैव हेतुः स्याद् वध्यः किं बहु मन्यसे॥
If, O serpent, you think that when an evil deed is done the doer is not implicated therein, then there can be no cause in this matter: but having done this, you should surely be killed. What more do you think?
सर्प उवाच कार्याभावे क्रिया न स्यात् सत्यसत्यपि कारणे। तस्मात् समेऽस्मिन् हेतौ मे वाच्यो हेतुर्विशेषतः॥
The serpent said Whether any prime cause exists or not, no effect is done without an (intermediate) act. Therefore, causation being of no importance in either case, my act as the cause should be considered in full.
अन्यः प्रयोगे स्यादत्र किल्बिषी जन्तुनाशने।॥ यद्यहं कारणत्वेन मतो लुब्धक तत्त्वतः।
If, O fowler, you consider me truly, to be the cause then the sin of this act of killing a living being rests on the shoulders of another who led me to do this.
लुब्धक उवाच वध्यस्त्वं मम दुर्बुद्धे बालघाती नृशंसकृत्। भाषसे किं बहु पुनर्वध्यः सन् पन्नगाधम॥
The fowler said You don't deserve life, O foolish one, why do you then exchange so many words, O wretched serpent? You should be killed by me. You have done a heinous crime by killing this infant.
सर्प उवाच यथा हवींषि जुह्वाना मखे वै लुब्धकर्विजः। न फलं प्राप्नुवन्त्यत्र फलयोगे तथा ह्यहम्॥
The serpent said O fowler, as the priests officiating at a sacrifice do not gain the merit of the act by offering oblations of clarified butter to the fire, so should I be considered in this matter.
भीष्म उवाच तथा ब्रुवति तस्मिंस्तु पन्नगे मृत्युचोदिते। आजगाम ततो मृत्युः पन्नगं चाब्रवीदिदम्॥
Bhishma continued The serpent directed by Death having said this, Death himself appeared there and addressing the serpent said:
मृत्युरुवाच प्रचोदितोऽहं कालेन पन्नग त्वामचूचुदम्। विनाशहेतुर्नास्य तमहं न प्राणिनः शिशोः॥
Mrityu said Guided by Kala, I, O serpent, sent you on this mission, and neither are you nor am I the cause of this child's death.
यथा वायुर्जलधरान् विकर्षति ततस्ततः। तद्वज्जलदवत् सर्प कालस्याहं वशानुगः॥
As the clouds are driven hither and thither by the wind I, am, O serpent, moved by Kala.
सात्त्विका राजसाश्चैव तामसा ये च केचन। भावाः कालात्मकाः सर्वे प्रवर्तन्ते ह जन्तुषु॥
All influences of Sattwa, or Rajas, or Tamas, originate from Kala as they work in all creatures.
जङ्गमाः स्थावराश्चैव दिवि वा यदि वा भुवि। सर्वे कालात्मकाः सर्प कालात्मकमिदं जगत्॥
All creatures, mobile and immobile, in heaven, or earth, are pervaded by the influence of Kala. The whole universe, O serpent, is permeated by this same influence of Kala.
प्रवृत्तयश्च लोकेऽस्मिंस्तथैव च निवृत्तयः। तासां विकृतयो याश्च सर्वं कालात्मकं स्मृतम्॥
All acts in this world and all abstentions, as also all their changes, are owing to be influenced by Kala.
आदित्यश्चन्द्रमा विष्णुरापो वायुः शतक्रतुः। अग्नि: स्वं पृथिवी मित्रः पर्जन्यो वसवोऽदितिः।।५५
The Sun, Soma, Vishnu, Water, Wind, the god of a hundred sacrifices, Fire, Sky, Earth, Mitra and Parjanaya, Aditi, and the Vasus, Rivers and Oceans, all existent and nonexistent objects, are created and destroyed by Kala.
सरितः सागराचैव भावाभावौ च पन्नग। सर्व कालेन सृज्यन्ते ह्रियन्ते च पुनः पुनः॥ एवं ज्ञात्वा कथं मां त्वं सदोषं सर्प मन्यसे। अथ चैवंगते दोघे मयि त्वमपि दोषवान्॥
Knowing this, why do you, O serpent, consider me blameable? If I am to be blamed for this, you are also blameable.
सर्प उवाच निर्दोषं दोषवन्तं वा न त्वां मृत्यो ब्रवीम्यहम्। त्वयाहं चोदित इति ब्रवीम्येतावदेव तु॥
The serpent said I do not, O Mrityu, blame you, nor do I set you free from all blame. I only say that I am directed and influenced by you.
यदि काले तु दोषोऽस्ति यदि तत्रापि नेष्यते। दोषो नैव परीक्ष्यो मे न ह्यत्राधिकृता वयम्॥
If Kala is to be blamed, or, it is not for me to find the fault. We have nor right to do so.
निर्मोक्षस्त्वस्य दोषस्य मया कार्या यथा तथा। मृत्योरपि न दोषः स्यादिति मेऽत्र प्रयोजनम्॥
As it is my duty to absolve myself from this blame, so it is my duty to see that Mrityu is not blamed.
भीष्म उवाच सर्पोऽथार्जुनकं प्राह श्रुतं ते मृत्युभाषितम्। नानागसं मां पाशेन संतापयितुमर्हसि॥
Bhishma continued Then the serpent, addressing Arjunaka said, 'You have heard what Mrityu has said. Therefore, it is not proper for you to torment me, who am innocent, by fettering me with this rope
लुब्धक उवाच मृत्योः श्रुतं मे वचनं तव चैव भुजङ्गम। नैव तावददोषत्वं भवति त्वयि पन्नग॥
The fowler said I have heard, you, O serpent, as well as the words of Mrityu, but these, O serpent, do not set you free from all blame.
मृत्युस्त्वं चैव हेतुर्हि बालस्यास्य विनाशने। उभयं कारणं मन्ये न कारणमकारणम्॥
Mrityu and you are the causes of this child's death. I regard both of you to be the cause and I do not call that to be the cause which is not truly so.
धिमृत्युं च दुरात्मानं क्रूरं दुःखकरं सताम्। त्वां चैवाहं वधिष्यामि पापं पापस्य कारणम्॥
Accursed be the wicked and vengeful Death that causes misery to the good! I shall also kill you who are sinful and engaged in sinful deeds.
मृत्युरुवाच विवशौ कालवशगावावां निर्दिष्टकारिणौ। नावां दोषेण गन्तव्यौ यदि सम्यक् प्रपश्यसि॥
Mrityu said We both are not free, but are dependent on Kala, and are ordained to do our appointed work. You will not blame us if you do consider this matter thoroughly.
लुब्धक उवाच युवामुभौ कालवशौ यदि मे मृत्युपन्नगौ। हर्षक्रोधौ यथा स्यातामेतदिच्छामि वेदितुम्॥
The fowler said If you both, O serpent and Mrityu, depend on Kala. I am curious to know how pleasure and anger are caused.
मृत्युरुवाच या काचिदेव चेष्टा स्यात् सर्वा कालप्रचोदिता। पूर्वमेवैतदुक्तं हि मया लुब्धक कालतः॥ तस्मादुभौ कालवशावावां निर्दिष्टकारिणौ। नावां दोषेण गन्तव्यौ त्वया लुब्धक कर्हिचित्॥
Mrityu said Everything is done under the influence of Kala. I have said it before, O fowler, that Kala is the cause of all and therefore we both, acting under the influence of Kala, do our appointed work and, therefore, O fowler, we two should not be blamed by you.
भीष्म उवाच अथोपगम्य कालस्तु तस्मिन् धर्मार्थसंशये। अब्रवीत् पन्नगं मृत्यु लुब्धं चार्जुनकं तथा॥
Bhishma said Then Kala arrived there where ethics were being discussed, and spoke thus to the serpent and Mrityu and the fowler Arjunaka assembled together.
काल उवाच न ह्यहं नाप्ययं मृत्यु यं लुब्धक पन्नगः। किल्बिषी जन्तुमरणे न वयं हि प्रयोजकाः॥
Kala said Neither Mrityu, nor this serpent, nor I, O fowler, am guilty of the death of any creature. We are merely the immediate causes of the event. O Arjunaka, the Karma of this child was the exciting cause of our action in this matter.
अकरोद् यदयं कर्म तन्नोऽर्जुनक चोदकम्। विनाशहेतुर्नान्योऽस्य वध्यतेऽयं स्वकर्मणा॥
There was no other cause by which this child met its death. It was killed by the result of its own Karma.
यदनेन कृतं कर्म तेनायं निधनं गतः। विनाशहेतुः कर्मास्य सर्वे कर्मवशा वयम्॥
It has met 'with death as the result of its pristine Karma. Its Karma has been the root of its destruction. We all are subject to our respective Karma.
कर्मदायादवाँल्लोकः कर्मसम्बन्धलक्षणः। कर्माणि चोदयन्तीह यथान्योन्यं तथा वयम्॥
Karma is a help to salvation as sons are and Karma also expresses virtue and vice in man. We impell one another even acts urge one another.
यथा मृत्पिण्डतः कर्ता कुरुते यद् यदिच्छति। एवमात्मकृतं कर्म मानवः प्रतिपद्यते॥
As men make from a lump of clay whatever they wish to make, so do men come by various results out of Karma.
यथाच्छायातयौ नित्यं सुसम्बद्धौ निरन्तरम्। तथा कर्म च कर्ता च सम्बद्धावात्मकर्मभिः॥
As light and shadow are connected with each other, so are men related to Karma through their own deeds.
एवं नाहं न वै मृत्यु सर्पो न तथा भवान्। न चेयं ब्राह्मणी वृद्धा शिशुरेवात्र कारणम्॥
Therefore, neither are you, nor am I, nor Mrityu, nor the serpent, nor this old Brahmana lady, is the cause of this child's death.
तस्मिंस्तथा ब्रुवाणे तु ब्राह्मणी गौतमी नृप। स्वकर्मप्रत्ययाँल्लोकान् मत्वाऽर्जुनकमब्रवीत्॥
He himself is the cause here. Upon Kala, O king, explaining the matter thus, Gautami, convinced in her mind that men suffer according to their actions, spoke thus to Arjunaka.
गौतमी उवाच नैव कालो न भुजगो न मृत्युरिह कारणम्। स्वकर्मभिरयं बालः कालेन निधनं गतः॥
Gautami said Neither Kala, nor Mrityu, nor the serpent, is the cause here. This child has met with death as the result of its own Karma,
मया च तत् कृतं कर्म येनायं मे मृतः सुतः। यातु कालस्तथा मृत्युर्मुञ्चार्जुनक पन्नगम्॥
I too have so acted that my son has died. Let now Kala and Mrityu retire from there, and do you too, O Arjunaka, set this serpent free.
भीष्म उवाच ततो यथागतं जग्मुर्मृत्युः कालोऽथ पन्नगः। अभूद् विशोकोऽर्जुनको विशोका चैव गौतमी॥
Bhishma continued Then Kala and Mrityu and the serpent returned to their respective places, and Gautami became consoled in mind as also the fowler.
एतच्छुत्वा शमं गच्छ मा भूः शोकपरो नृप। स्वकर्मप्रत्ययाँल्लोकान् सर्वे गच्छन्ति वै नृप॥
Having heard all this, O king, do you forego all grief, and acquire peace of mind! Men attain to heaven or hell as the result of their own Karma.
नैव त्वया कृतं कर्म नापि दुर्योधनेन वै। कालेनैतत् कृतं विद्धि निहता येन पार्थिवाः॥
This evil has neither been of your own creation, nor of Duryodhana's! That these king's of Earth have all been killed, is the work of Kala.
वैशम्पायन उवाच इत्येतद् वचनं श्रुत्वा बभूव विगतज्वरः। युधिष्ठिरो महातेजाः पप्रच्छेदं च धर्मवित्॥
Vaishampayana said Having heard all this, the powerful and pious Yudhishthira became consoled in mind, and again enquired as follows.