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"Vaisampayana said, 'The people who lived in the Kuru kingdom failed to notice any variance in the cordiality that subsisted between king Yudhishthira and the father of Duryodhana. When the Kuru king recollected his wicked son, he then could not but feel unfriendly, in his heart, towards Bhima. Bhimasena also, O king, impelled by a heart that seemed to be wicked, was unable to put up with king Dhritarashtra. Vrikodara secretly did many acts that were disagreeable to the old king. Through deceitful servitors he caused the commands of his uncle to be disobeyed. Recollecting the evil counsels of the old king and some acts of his, Bhima, one day, in the midst of his friends, slapped his armpits, in the hearing of Dhritarashtra and of Gandhari. The wrathful Vrikodara, recollecting his foes Duryodhana and Karna and Dussasana, gave way to a transport of passion, and said these harsh words: 'The sons of the blind king, capable of fighting with diverse kinds of weapons, have all been despatched by me to the other world with these arms of mine that resemble a pair of iron clubs. Verily, these are those two arms of mine, looking like maces of iron, and invincible by foes, coming within whose clasp the sons of Dhritarashtra have all met with destruction. These are those two well-developed and round arms of mine, resembling a pair of elephantine trunks. Coming within their clasp, the foolish sons of Dhritarashtra have all met with destruction. Smeared with sandal-paste and deserving of that adornment are those two arms of mine by which Duryodhana has been despatched to the other world along with all his sons and kinsmen.' Hearing these and many other words, O king, of Vrikodara, that were veritable darts, king Dhritarashtra gave way to cheerlessness and sorrow. Queen Gandhari, however, who was conversant with every duty and possessed of great intelligence, and who knew what Time brings on its course, regarded them as untrue. After five and ten years had passed away, O monarch, king Dhritarashtra afflicted (constantly) by the wordy darts of Bhima, became penetrated with despair and grief. King Yudhishthira the son of Kunti, however, knew it not; nor Arjuna of white steeds, nor Kunti; nor Draupadi possessed of great fame; nor the twin sons of Madri, conversant with every duty and who were always engaged in acting after the wishes of Dhritarashtra. Employed in doing the behests of the king, the twins never said anything that was disagreeable to the old king. Then Dhritarashtra one day honoured his friends by his confidence. Addressing 'them with tearful eyes, He said these words.'

"Dhritarashtra said, 'How the destruction of the Kurus has happened is well known to you. All that was brought about by my fault though the Kauravas approved of all my counsels. Fool that I was, I installed the wicked minded Duryodhana, that enhancer of the terrors of kinsmen, to rule over the Kurus. Vasudeva had said unto me, 'Let this sinful wretch of wicked understanding be killed along with all his friends and counsellors.' I did not listen to those words of grave import. All wisemen gave me the same beneficial advice. Vidura, and Bhishma, and Drona, and Kripa, said the same thing. The holy and high-souled Vyasa repeatedly said the same, as also Sanjaya and Gandhari. Overwhelmed, however, by filial affection, I could not follow that advice. Bitter repentance is now my lot for my neglect. I also repent for not having bestowed that blazing prosperity, derived from sires and grand sires, on the high-souled Pandavas possessed of every accomplishment. The eldest brother of Gada foresaw the destruction of all the kings; Janarddana, however, regarded that destruction as highly beneficial.^[1] So many Anikas of troops, belonging tome, have been destroyed. Alas, my heart is pierced with thousands of darts in consequence of all these results. Of wicked understanding as I am, now after the lapse of five and ten years, I am seeking to expiate my sins. Now at the fourth division of the day or sometimes at the eighth division, with the regularity of a vow, I eat a little food for simply conquering my thirst. Gandhari knows this. All my attendants are under the impression that I eat as usual. Through fear of Yudhishthira alone I concealed my acts, for if the eldest son of Pandu came to know of my vow, he would feel great pain. Clad in deer-skin, I lie down on the Earth, spreading a small quantity of Kusa grass, and pass the time in silent recitations. Gandhari of great fame passes her time in the observance of similar vows. Even thus do we both behave, we that have lost a century of gong none of whom even retreated from battle. I do not, however, grieve for those children of mine. They have all died in the observance of Kshatriya duties.' Having said these words, the old king then addressed Yudhishthira in particular and said, 'Blessed be you, O son of the princess of Yadu鈥檚 race. Listen now to what I say. Cherished by you, O son, I have lived these years very happily. I have (with your help) made large gifts and performed Sraddhas repeatedly.^[2] I have, O son, to the best of my power, achieved merit largely. This Gandhari, though destitute of sons, has lived with great fortitude, looking all the while at me. They whom inflicted great wrongs on Draupadi and robbed you of your affluence,鈥攖hose cruel wights鈥攈ave all left the world, slain in battle agreeably to the practice of their order.

I have nothing to do for them, O delighter of the Kurus. Stain with their faces towards battle, they have attained to those regions which are for wielders of weapons.^[3] I should now accomplish what is beneficial and meritorious for me as also for Gandhari. It behoves you, O great king, to grant me permission. You are the foremost of all righteous persons. You are always devoted to righteousness. The king is the preceptor of all creatures. It is for this that I say so. With your permission, O hero, I shall retire into the woods, clad in rags and barks. O king, alone with this Gandhari, I shall live in the woods, always blessing you. It is meet, O son, for the members of our race, to make over sovereignty, when old age comes, to children and lead the forest mode of life. Subsisting there on air alone, or abstaining from all food, I shall, with this wife of mine, O hero, practise severe austerities. You shalt be a sharer of these penances, O son, for you are the king. Kings are sharers of both auspicious and inauspicious acts done in their kingdom.'^[4]

"Yudhishthira said, 'When you, O king, art thus subject to grief, sovereignty does not please me at all. Fie on me that am of wicked understanding, devoted to the pleasures of rule, and utterly heedless of my true concerns. Alas, I, with all my brothers, was ignorant of thyself having so long been afflicted with grief, emaciated with fasts, abstaining from food, and lying on the bare ground. Alas, foolish that I am, I have been deceived by you that hast deep intelligence, inasmuch as, having inspired me with confidence at first you have latterly undergone such grief. What need have I of kingdom or of articles of enjoyment, what need of sacrifices or of happiness, when you, O king, hast undergone go much affliction? I regard my kingdom as a disease, and myself also as afflicted. Plunged though I am in sorrow, what, however, is the use of these words that I am addressing you? You are our father, you are our mother; you are our foremost of superiors. Deprived of your presence, how shall we live? O best of king, let Yuyutsu, the son of your loins, be made king, or, indeed, anybody else whom you mayst wish. I shall go into the woods. Do you rule the kingdom. It behoves you not to burn me that am already burned by infamy. I am not the king. You are the king. I am dependent on your will. How can I dare grant permission to you that art my preceptor? O sinless one, I harbour no resentment in my heart on account of the wrongs done to us by Suyodhana. It was ordained that it should be so. Both ourselves and others were stupefied (by fate). We are your children as Duryodhana and others were. My conviction is that Gandhari is as much my mother as Kunti. If you, O king of kings, goest to the woods leaving me, I shall the, follow you. I swear by my soul. This Earth, with her belt of seas, go full of wealth, will not be a source of joy to me when I am deprived of your presence. All this belongs to you. I gratify you, bending my head. We are all dependent on you, O king of kings. Let the fever of your heart be dispelled. I think, O lord of Earth, that all this that has come upon you is due to destiny. By good luck, I had thought, that waiting upon you and executing your commands obediently, I would rescue you from the fever of your heart.'

"Dhritarashtra said, 'O delighter of the Kurus, my mind is fixed, O son, on penances. O puissant one, it is meet for our race that I should retire into the woods. I have lived long under your protection, O son, I have for many years been served by you with reverence. I am now old. It behoves you, O king, to grant me permission (to take up my abode in the woods).'

"Vaisampayana continued, 'Having said these words unto king Yudhishthira, the just, king Dhritarashtra, the son of Amvika, trembling the while and with hands joined together, further said unto the high-souled Sanjaya and the great car-warrior Kripa, these words, 'I wish to solicit the king through you. My mind has become cheerless, my mouth has become dry, through the weakness of age and the exertion of speaking.' Having said so, that perpetuator of Kuru鈥檚 race, viz., the, righteous-souled old king, blessed with prosperity, leaned on Gandhari and suddenly looked like one deprived of life. Beholding him thus seated like one deprived of consciousness, that slayer of hostile heroes, viz., the royal son of Kunti, became penetrated by a poignant grief.

"Yudhishthira said, 'Alas, he whose strength was equal to that of a hundred thousand elephants, alas, that king sits today, leaning on a woman. Alas! he by whom the iron image of Bhima on a former occasion wag reduced to fragments, leans today on a weak woman. Fie on me that am exceedingly unrighteous! Fie on my understanding! Fie on my knowledge of the scripture! Fie on me for whom this lord of Earth lies today in a manner that is not becoming of him! I also shall fast even as my preceptor. Verily, I shall fast if this king and Gandhari of great fame abstain from food.'

"Vaisampayana continued, 'The Pandava king, conversant with every duty, using his own hand, then softly rubbed with cold water the breast and the face of the old monarch. At the touch of the king鈥檚 hand which was auspicious and fragrant, and on which were jewels and medicinal herbs, Dhritarashtra regained his senses.^[5]

"Dhritarashtra said, 'Do you again touch me, O son of Pandu, with your hand, and do you embrace me. O you of eyes like lotus petals, I am restored to my senses through the auspicious touch of your hand. O ruler of men, I desire to smell your head. The clasp of your arms is highly gratifying to me. This is the eighth division of the day and, therefore, the hour of taking my food. For not having taken my food, O child of Kuru鈥檚 race, I am so weak as to be unable to move. In addressing my solicitations to you, great hag been my exertion. Rendered cheerless by it, O son, I had fainted. O perpetuator of Kuru鈥檚 race, I think that receiving the touch of your hand, which resembles nectar in its vivifying effects I have been restored to my senses.'

"Vaisampayana said, 'Thus addressed, O Bharata, by the eldest brother of his father, the son of Kunti, from affection, gently touched every part of his body. Regaining his life-breaths, king Dhritarashtra embraced the son of Pandu with his arms and smelled his head. Vidura and others wept aloud in great grief. In consequence, however, of the poignancy of their sorrow, they said nothing to either the old king or the son of Pandu. Gandhari, conversant with every duty, bore her sorrow with fortitude, and loaded as her heart was, O king, said nothing. The other ladies, Kunti among them, became greatly afflicted. They wept, shedding copious tears, and sat surrounding the old king. Then 'Dhritarashtra, once more addressing Yudhishthira, said these words, Do you, O king, grant me permission to practise penances. By speaking repeatedly, O son, my mind becomes weakened. It behoves you not, O son, to afflict me after this.' When that foremost one of Kuru鈥檚 race was saying go unto Yudhishthira, a loud sound of wailing arose from all the warriors there present. Beholding his royal father of great splendour, emaciated and pale, reduced to a state unbecoming of him, worn out with fasts, and looking like a skeleton covered with skin, Dharma鈥檚 son Yudhishthira shed tears of grief and once more said these words. 'O foremost of men, I do not desire life and the Earth. O scorcher of foes, I shall employ myself in doing what is agreeable to you. If I deserve your favour, if I am dear to you, do you eat something. I shall then know what to do.' Endued with great energy, Dhritarashtra then said to Yudhishthira,鈥�'I wish, O son, to take some food, with your permission.' When Dhritarashtra said these words to Yudhishthira, Satyavati鈥檚 son Vyasa came there and said as follows.`

Footnotes and references:

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[1]:

It will be remembered, Earth, unable to bear her load of population, prayed to the Grandsire for lightening that load. The Grandsire urged Vishnu to do the needful. Hence Vishnu incarnated himself as Krishna and brought about a lightening of Earth鈥檚 load.

[2]:

Mahadana implies such gifts as elephants, boats, cars, horses, etc. Everybody does not accept these gifts, for their acceptance causes a Brahmana to fall away from his status.

[3]:

Some of the Bengal texts read avimukham hatah for abhimukam hatah. The sense is the same.

[4]:

The king gets a sixth share of the penances performed by the Rishis living under his protection. The demerit, again, of all evil deeds done within his realm is shared by the king, for such deeds become possible through absence of supervision by the king.

[5]:

Formerly kings and noblemen wore jewels and medicinal herbs on their arms. The last were enclosed in drum-like capsules of gold, hermetically closed on both sides. It was believed that jewels and medicinal herbs are a great protection against many evils.