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Seventh Skandha · Chapter 16

Chapter 16

Unit 169 of 318Seventh Skandha · Chapter 16Seventh Skandha · Chapter 161 source entries

Seventh Skandha · Chapter 16

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व्यास उवाच - गतेऽथ वरुणे राजा रोगेणातीव पीडितः । दुःखाद्दुःखं परं प्राप्य व्यथितोऽभूद्‌ भृशं तदा ॥ १ ॥ कुमारोऽसौ वने श्रुत्वा पितरं रोगपीडितम् । गमनाय मतिं राजंश्चकार स्नेहयन्त्रितः ॥ २ ॥ संवत्सरे व्यतीते तु पितरं द्रष्टुमादरात् । गन्तुकामं तु तं ज्ञात्वा शक्रस्तत्राजगाम ह ॥ ३ ॥ वासवस्तु तदा रूपं कृत्वा विप्रस्य सत्वरः । वारयामास युक्त्या वै कुमारं गन्तुमुद्यतम् ॥ ४ ॥ इन्द्र उवाच - राजपुत्र न जानासि राजनीतिं सुदुर्लभाम् । अतः करोषि मूढस्त्वं गमनाय मतिं वृथा ॥ ५ ॥ पिता तव महाभाग ब्राह्मणैर्वेदपारगैः । कारयिष्यति होमं ते ज्वलितेऽथ विभावसौ ॥ ६ ॥ आत्मा हि वल्लभस्तात सर्वेषां प्राणिनां खलु । तदर्थे वल्लभाः सन्ति पुत्रदारधनादयः ॥ ७ ॥ आत्मनो देहरक्षार्थं हत्वा त्वां वल्लभं सुतम् । हवनं कारयित्वासौ रोगमुक्तो भविष्यति ॥ ८ ॥ तस्मात्त्वया न गन्तव्यं राजपुत्र पितुर्गृहे । मृते पितरि गन्तव्यं राज्यार्थे सर्वथा पुनः ॥ ९ ॥ एवं निषेधितस्तत्र वासवेन नृपात्मजः । वनमध्ये स्थितः कामं पुनः संवत्सरं नृप ॥ १० ॥ अत्यन्तं दुःखितं श्रुत्वा हरिश्चन्द्रं तदाऽऽत्मजः । गमनाय मतिं चक्रे मरणे कृतनिश्चयः ॥ ११ ॥ तुषाराड् द्विजरूपेण तत्रागत्य च रोहितम् । निवारयामास सुतं युक्तिवाक्यैः पुनः पुनः ॥ १२ ॥ हरिश्चन्द्रोऽतिदुःखार्तो वसिष्ठं स्वपुरोहितम् । पप्रच्छ रोगनाशाय तत्रोपायं सुनिश्चितम् ॥ १३ ॥ तमाह ब्रह्मणः पुत्रो यज्ञं कुरु नृपोत्तम । क्रयक्रीतेन पुत्रेण शापमोक्षो भविष्यति ॥ १४ ॥ पुत्रा दशविधां प्रोक्ता ब्राह्मणैर्वेदपारगैः । द्रव्येणानीय तस्मात्त्वं पुत्रं कुरु नृपोत्तम ॥ १५ ॥ वरुणोऽपि प्रसन्नः सन्सुखकारी भविष्यति । लोभात्कोऽपि द्विजः पुत्रं प्रदास्यति स्वराष्ट्रजः ॥ १६ ॥ एवं प्रमोदितो राजा वसिष्ठेन महामना । प्रधानं प्रेरयामास तदन्वेषणकाम्यया ॥ १७ ॥ अजीगर्तो द्विजः कश्चिद्विषये तस्य भूपतेः । तस्यासंश्च त्रयः पुत्रा निर्धनस्य विशेषतः ॥ १८ ॥ प्रधानेनाप्यसौ पृष्टः पुत्रार्थं दुर्बलो द्विजः । गवां शतं ददामीति देहि पुत्रं मखाय वै ॥ १९ ॥ शुनःपुच्छः शुनःशेपः शुनोलांगूल इत्यमी । तेषामेकतमं देहि ददामि तु गवां शतम् ॥ २० ॥ अजीगर्तस्तु तच्छ्रुत्वा क्षुधया पीडितो भृशम् । पुत्रं च कतमं तेभ्यो विक्रेतुं वै मनो दधे ॥ २१ ॥ कार्याधिकारिणं ज्येष्ठं मत्वा नासावदादमुम् । कनिष्ठं नाप्यदान्माता ममैष इति वादिनी ॥ २२ ॥ मध्यमं च शुनःशेपं ददौ गवां शतेन च । आनिनाय पशुं चक्रे नरमेधे नराधिपः ॥ २३ ॥ रुदन्तं दुःखितं दीनं वेपमानं भृशातुरम् । यूपे बद्धं निरीक्ष्यामुं चुक्रुशुर्मुनयस्तदा ॥ २४ ॥ शामित्राय पशुं चक्रे नरमेधे नराधिपः । शमिता नाददे शस्त्रं तमालम्भयितुं शिशुम् ॥ २५ ॥ नाहं द्विजसुतं दीनं रुदन्तं करुणं भृशम् । हनिष्यामि स्वलोभार्थमित्युवाचाप्यसौ तदा ॥ २६ ॥ इत्युक्त्वा विररामासौ कर्मणो दुष्करादथ । राजा आभासदः प्राह किं कर्तव्यमिति द्विजाः ॥ २७ ॥ जातः किलकिलाशब्दो जनानां क्रोशतां तदा । क्रन्दमाने शुनःशेपे सभायां भृशमद्‌भुतम् ॥ २८ ॥ अजीगर्तस्तदोत्थाय तमुवाच नृपोत्तमम् । राजन् कार्यं करिष्यामि तवाहं सुस्थिरो भव ॥ २९ ॥ वेतनं द्विगुणं देहि हनिष्यामि पशुं किल । कर्तव्यं मखकार्यं वै मया तेऽद्य धनार्थिना ॥ ३० ॥ दुःखितस्य धनार्थस्य सदासूया प्रसूयते । व्यास उवाच - तच्छ्रुत्वा वचनं तस्य हरिश्चन्द्रो मुदान्वितः ॥ ३१ ॥ तमुवाच ददाम्यद्य गवां शतमनुत्तमम् । तदाकर्ण्य पिता तस्य पुत्रं हन्तुं समुद्यतः ॥ ३२ ॥ लोभेनाकुलचित्तोऽसौ शामित्रे कृतनिश्चयः । समुद्यतं च तं दृष्ट्वा जनाः सर्वे सभासदः ॥ ३३ ॥ चुक्रुशुर्भृशदुःखार्ता हाहेति जगदुर्वचः । पिशाचोऽयं महापापी क्रूरकर्मा द्विजाकृतिः ॥ ३४ ॥ यत्स्वयं स्वसुतं हन्तुमुद्यतः कुलपांसनः । धिक्चाण्डाल किमेतत्ते पापकर्म चिकीर्षितम् ॥ ३५ ॥ हत्वा सुतं धनं प्राप्य किं सुखं ते भविष्यति । आत्मा वै जायते पुत्र अङ्गाद्वै वेदभाषितम् ॥ ३६ ॥ तत्कथं पापबुद्धे त्वमात्मानं हन्तुमिच्छसि । एवं कोलाहले तत्र जाते कुशिकनन्दनः ॥ ३७ ॥ समीपं नृपतेर्गत्वा तमुवाच दयापरः । विश्वामित्र उवाच - राजन्नमुं शुनःशेपं रुदन्तं भृशदुःखितम् ॥ ३८ ॥ क्रतुस्ते भविता पूर्णो रोगनाशश्च सर्वथा । दयासमं नास्ति पुण्यं पापं हिंसासमं नहि ॥ ३९ ॥ रागिणां रोचनार्थाय नोदनेयं विचारय । आत्मदेहस्य रक्षार्थं परदेहनिकृन्तनम् ॥ ४० ॥ न कर्तव्यं महाराज सर्वतः शुभमिच्छता । दयया सर्वभूतेषु सन्तुष्टो येन केन च ॥ ४१ ॥ सर्वेन्द्रियोपशान्त्या च तुष्यत्याशु जगत्पतिः । आत्मवत्सर्वभूतेषु चिन्तनीयं नृपोत्तम ॥ ४२ ॥ जीवितव्यं प्रियं नूनं सर्वेषां सर्वदा किल । त्वमिच्छसि सुखं कर्तुं देहे हत्वा त्वमुं द्विजम् ॥ ४३ ॥ कथं नेच्छेदसौ देहं रक्षितुं स्वसुखास्पदम् । पूर्वजन्मकृतं वैरं नानेन सह ते नृप ॥ ४४ ॥ येनामुं हन्तुकामस्त्वं द्विजपुत्रं निरागसम् । यो यं हन्ति विना वैरं स्वकामः सततं पुनः ॥ ४५ ॥ हन्तारं हन्ति तं प्राप्य जननं जननान्तरे । जनकोऽस्य सुदुष्टात्मा येनासौ ते समर्पितः ॥ ४६ ॥ स्वात्मजो धनलोभेन पापाचारः सुदुर्मतिः । एष्टव्या बहवः पुत्रा यद्येकोऽपि गयां व्रजेत् ॥ ४७ ॥ यजेत चाश्वमेधेन नीलं वा वृषमुत्सृजेत् । देशमध्ये च यः कश्चित्पापकर्म समाचरेत् ॥ ४८ ॥ षष्ठांशस्तस्य पापस्य राजा भुङ्क्ते न संशयः । निषेधनीयो राज्ञासौ पापं कर्तुं समुद्यतः ॥ ४९ ॥ न निषिद्धस्त्वया कस्मात्पुत्रं विक्रेतुमुद्यतः । सूर्यवंशे समुत्पन्नस्त्रिशङ्कुतनयः शुभः ॥ ५० ॥ आर्यस्त्वनार्यवत्कर्म कर्तुमिच्छसि पार्थिव । मोचनान्मुनिपुत्रस्य करणाद्वचनस्य मे ॥ ५१ ॥ तव देहे सुखं राजन् भविष्यत्यविचारणात् । पिता ते शापयोगेन चाण्डालत्वमुपागतः ॥ ५२ ॥ मयासौ तेन देहेन स्वर्लोकं प्रापितः किल । तेनैव प्रीतियोगेन कुरु मे वचनं नृप ॥ ५३ ॥ मुञ्चैनं बालकं दीनं रुदन्तं भृशमातुरम् । याचितोऽसि मया नूनं यज्ञेऽस्मिन् राजसूयके ॥ ५४ ॥ प्रार्थनाभङ्गजं दोषं कथं त्वं नावबुध्यसे । प्रार्थितं सर्वदा देयं मखेऽस्मिन्नृपसत्तम ॥ ५५ ॥ अन्यथा पापमेव स्यात्तव राजन्न संशयः । व्यास उवाच - इति तस्य वचः श्रुत्वा कौशिकस्य नृपोतमः ॥ ५६ ॥ प्रत्युवाच महाराज कौशिकं मुनिसत्तमम् । जलोदरेण गाधेय दुःखितोऽहं भृशं मुने ॥ ५७ ॥ तस्मान्न मोचयाम्येनमन्यत्प्रार्थय कौशिक । न त्वया विग्रहः कार्यः कार्येऽस्मिन्मम सर्वथा ॥ ५८ ॥ तच्छ्रुत्वा वचनं राज्ञो विश्वामित्रोऽतिकोपनः । बभूव दुःखसन्तप्तो वीक्ष्य दीनं द्विजात्मजम् ॥ ५९ ॥

vyāsa uvāca - gate'tha varuṇe rājā rogeṇātīva pīḍitaḥ | duḥkhādduḥkhaṃ paraṃ prāpya vyathito'bhūd‌ bhṛśaṃ tadā || 1 || kumāro'sau vane śrutvā pitaraṃ rogapīḍitam | gamanāya matiṃ rājaṃścakāra snehayantritaḥ || 2 || saṃvatsare vyatīte tu pitaraṃ draṣṭumādarāt | gantukāmaṃ tu taṃ jñātvā śakrastatrājagāma ha || 3 || vāsavastu tadā rūpaṃ kṛtvā viprasya satvaraḥ | vārayāmāsa yuktyā vai kumāraṃ gantumudyatam || 4 || indra uvāca - rājaputra na jānāsi rājanītiṃ sudurlabhām | ataḥ karoṣi mūḍhastvaṃ gamanāya matiṃ vṛthā || 5 || pitā tava mahābhāga brāhmaṇairvedapāragaiḥ | kārayiṣyati homaṃ te jvalite'tha vibhāvasau || 6 || ātmā hi vallabhastāta sarveṣāṃ prāṇināṃ khalu | tadarthe vallabhāḥ santi putradāradhanādayaḥ || 7 || ātmano deharakṣārthaṃ hatvā tvāṃ vallabhaṃ sutam | havanaṃ kārayitvāsau rogamukto bhaviṣyati || 8 || tasmāttvayā na gantavyaṃ rājaputra piturgṛhe | mṛte pitari gantavyaṃ rājyārthe sarvathā punaḥ || 9 || evaṃ niṣedhitastatra vāsavena nṛpātmajaḥ | vanamadhye sthitaḥ kāmaṃ punaḥ saṃvatsaraṃ nṛpa || 10 || atyantaṃ duḥkhitaṃ śrutvā hariścandraṃ tadā''tmajaḥ | gamanāya matiṃ cakre maraṇe kṛtaniścayaḥ || 11 || tuṣārāḍ dvijarūpeṇa tatrāgatya ca rohitam | nivārayāmāsa sutaṃ yuktivākyaiḥ punaḥ punaḥ || 12 || hariścandro'tiduḥkhārto vasiṣṭhaṃ svapurohitam | papraccha roganāśāya tatropāyaṃ suniścitam || 13 || tamāha brahmaṇaḥ putro yajñaṃ kuru nṛpottama | krayakrītena putreṇa śāpamokṣo bhaviṣyati || 14 || putrā daśavidhāṃ proktā brāhmaṇairvedapāragaiḥ | dravyeṇānīya tasmāttvaṃ putraṃ kuru nṛpottama || 15 || varuṇo'pi prasannaḥ sansukhakārī bhaviṣyati | lobhātko'pi dvijaḥ putraṃ pradāsyati svarāṣṭrajaḥ || 16 || evaṃ pramodito rājā vasiṣṭhena mahāmanā | pradhānaṃ prerayāmāsa tadanveṣaṇakāmyayā || 17 || ajīgarto dvijaḥ kaścidviṣaye tasya bhūpateḥ | tasyāsaṃśca trayaḥ putrā nirdhanasya viśeṣataḥ || 18 || pradhānenāpyasau pṛṣṭaḥ putrārthaṃ durbalo dvijaḥ | gavāṃ śataṃ dadāmīti dehi putraṃ makhāya vai || 19 || śunaḥpucchaḥ śunaḥśepaḥ śunolāṃgūla ityamī | teṣāmekatamaṃ dehi dadāmi tu gavāṃ śatam || 20 || ajīgartastu tacchrutvā kṣudhayā pīḍito bhṛśam | putraṃ ca katamaṃ tebhyo vikretuṃ vai mano dadhe || 21 || kāryādhikāriṇaṃ jyeṣṭhaṃ matvā nāsāvadādamum | kaniṣṭhaṃ nāpyadānmātā mamaiṣa iti vādinī || 22 || madhyamaṃ ca śunaḥśepaṃ dadau gavāṃ śatena ca | ānināya paśuṃ cakre naramedhe narādhipaḥ || 23 || rudantaṃ duḥkhitaṃ dīnaṃ vepamānaṃ bhṛśāturam | yūpe baddhaṃ nirīkṣyāmuṃ cukruśurmunayastadā || 24 || śāmitrāya paśuṃ cakre naramedhe narādhipaḥ | śamitā nādade śastraṃ tamālambhayituṃ śiśum || 25 || nāhaṃ dvijasutaṃ dīnaṃ rudantaṃ karuṇaṃ bhṛśam | haniṣyāmi svalobhārthamityuvācāpyasau tadā || 26 || ityuktvā virarāmāsau karmaṇo duṣkarādatha | rājā ābhāsadaḥ prāha kiṃ kartavyamiti dvijāḥ || 27 || jātaḥ kilakilāśabdo janānāṃ krośatāṃ tadā | krandamāne śunaḥśepe sabhāyāṃ bhṛśamad‌bhutam || 28 || ajīgartastadotthāya tamuvāca nṛpottamam | rājan kāryaṃ kariṣyāmi tavāhaṃ susthiro bhava || 29 || vetanaṃ dviguṇaṃ dehi haniṣyāmi paśuṃ kila | kartavyaṃ makhakāryaṃ vai mayā te'dya dhanārthinā || 30 || duḥkhitasya dhanārthasya sadāsūyā prasūyate | vyāsa uvāca - tacchrutvā vacanaṃ tasya hariścandro mudānvitaḥ || 31 || tamuvāca dadāmyadya gavāṃ śatamanuttamam | tadākarṇya pitā tasya putraṃ hantuṃ samudyataḥ || 32 || lobhenākulacitto'sau śāmitre kṛtaniścayaḥ | samudyataṃ ca taṃ dṛṣṭvā janāḥ sarve sabhāsadaḥ || 33 || cukruśurbhṛśaduḥkhārtā hāheti jagadurvacaḥ | piśāco'yaṃ mahāpāpī krūrakarmā dvijākṛtiḥ || 34 || yatsvayaṃ svasutaṃ hantumudyataḥ kulapāṃsanaḥ | dhikcāṇḍāla kimetatte pāpakarma cikīrṣitam || 35 || hatvā sutaṃ dhanaṃ prāpya kiṃ sukhaṃ te bhaviṣyati | ātmā vai jāyate putra aṅgādvai vedabhāṣitam || 36 || tatkathaṃ pāpabuddhe tvamātmānaṃ hantumicchasi | evaṃ kolāhale tatra jāte kuśikanandanaḥ || 37 || samīpaṃ nṛpatergatvā tamuvāca dayāparaḥ | viśvāmitra uvāca - rājannamuṃ śunaḥśepaṃ rudantaṃ bhṛśaduḥkhitam || 38 || kratuste bhavitā pūrṇo roganāśaśca sarvathā | dayāsamaṃ nāsti puṇyaṃ pāpaṃ hiṃsāsamaṃ nahi || 39 || rāgiṇāṃ rocanārthāya nodaneyaṃ vicāraya | ātmadehasya rakṣārthaṃ paradehanikṛntanam || 40 || na kartavyaṃ mahārāja sarvataḥ śubhamicchatā | dayayā sarvabhūteṣu santuṣṭo yena kena ca || 41 || sarvendriyopaśāntyā ca tuṣyatyāśu jagatpatiḥ | ātmavatsarvabhūteṣu cintanīyaṃ nṛpottama || 42 || jīvitavyaṃ priyaṃ nūnaṃ sarveṣāṃ sarvadā kila | tvamicchasi sukhaṃ kartuṃ dehe hatvā tvamuṃ dvijam || 43 || kathaṃ necchedasau dehaṃ rakṣituṃ svasukhāspadam | pūrvajanmakṛtaṃ vairaṃ nānena saha te nṛpa || 44 || yenāmuṃ hantukāmastvaṃ dvijaputraṃ nirāgasam | yo yaṃ hanti vinā vairaṃ svakāmaḥ satataṃ punaḥ || 45 || hantāraṃ hanti taṃ prāpya jananaṃ jananāntare | janako'sya suduṣṭātmā yenāsau te samarpitaḥ || 46 || svātmajo dhanalobhena pāpācāraḥ sudurmatiḥ | eṣṭavyā bahavaḥ putrā yadyeko'pi gayāṃ vrajet || 47 || yajeta cāśvamedhena nīlaṃ vā vṛṣamutsṛjet | deśamadhye ca yaḥ kaścitpāpakarma samācaret || 48 || ṣaṣṭhāṃśastasya pāpasya rājā bhuṅkte na saṃśayaḥ | niṣedhanīyo rājñāsau pāpaṃ kartuṃ samudyataḥ || 49 || na niṣiddhastvayā kasmātputraṃ vikretumudyataḥ | sūryavaṃśe samutpannastriśaṅkutanayaḥ śubhaḥ || 50 || āryastvanāryavatkarma kartumicchasi pārthiva | mocanānmuniputrasya karaṇādvacanasya me || 51 || tava dehe sukhaṃ rājan bhaviṣyatyavicāraṇāt | pitā te śāpayogena cāṇḍālatvamupāgataḥ || 52 || mayāsau tena dehena svarlokaṃ prāpitaḥ kila | tenaiva prītiyogena kuru me vacanaṃ nṛpa || 53 || muñcainaṃ bālakaṃ dīnaṃ rudantaṃ bhṛśamāturam | yācito'si mayā nūnaṃ yajñe'smin rājasūyake || 54 || prārthanābhaṅgajaṃ doṣaṃ kathaṃ tvaṃ nāvabudhyase | prārthitaṃ sarvadā deyaṃ makhe'sminnṛpasattama || 55 || anyathā pāpameva syāttava rājanna saṃśayaḥ | vyāsa uvāca - iti tasya vacaḥ śrutvā kauśikasya nṛpotamaḥ || 56 || pratyuvāca mahārāja kauśikaṃ munisattamam | jalodareṇa gādheya duḥkhito'haṃ bhṛśaṃ mune || 57 || tasmānna mocayāmyenamanyatprārthaya kauśika | na tvayā vigrahaḥ kāryaḥ kārye'sminmama sarvathā || 58 || tacchrutvā vacanaṃ rājño viśvāmitro'tikopanaḥ | babhūva duḥkhasantapto vīkṣya dīnaṃ dvijātmajam || 59 ||

English translation

1-4. Vyasa said O King! When Varuna went away, the King was very much laid down with that dropsy and daily his pains began to increase and he began to suffer extreme pains. O King! The prince, on the other hand, heard, in the forest, of the illness of his father and filled with affection, wanted to go to his father. A year had passed away and the prince desired very gladly to go to his father and see him. Knowing this, Indra came there. He came instantly in the form of a Brahmin and with favourable arguments desisted the prince, who was about to go to his father.

5-31. Indra said “O Prince! It seems you are silly; you know nothing of the difficult state policies. Therefore it is that you are ready to go, out of sheer ignorance, to your father. O Fortunate One! If you go there, your father will get his sacrifice, where a human victim is to be offered, performed by the Vedic Brahmanas and your flesh will be offered are oblations to the blazing Fire. O Child! The souls of all the beings are very dear; it is for that reason, for the sake of soul, that sons, wife, wealth and jewels are all dear. Therefore, though you are his dear son, like his son, yet he will certainly have you killed and get Homas offered, to free himself from the disease. O Prince! You ought not to go home now; rather when your father dies, you would certainly go there and inherit your Kingdom.” O King! Thus hindered by Vasava, the prince remained in that forest for one year more. But when the prince again heard of the severe illness of his father, he wanted again to go to his father, resolved to court the death of his ownself. Indra also came there in the form of a Brahman and, with reasonable words, repeatedly advised him not to go there. Here, on the other hand, the King Haris’chandra became very much distressed and troubled by the disease and asked his family priest Vas’istha Deva “O Brahmana! What is the sure remedy for the cure of the disease?” Vas’istha, the Brahma’s son, said “O King!

Purchase one son by giving his value; then perfornn the sacrifice with that purchased son and you will be free from the curse. O King! The Brahmins, versed in the Vedas, say that sons are of ten kinds, of whom the son, purchased by paying its proper value, is one of them. So buy one son. There will very probably be within your kingdom a Brahmin who might sell out of avarice, his son. In that case Varuna Deva will certainly be pleased and grant your happiness.” Hearing these words of the high-souled Vas’istha, the King became glad and ordered his minister to look after such a son. There lived in that King’s dominion one Brahmin, named Ajigarta, very poor; he had three sons. The minister spoke to him to purchase his son “I will give you one hundred cows; give one son of yours for the sacrifice. You have three sons named respectively S’unahpuchcha, S’unahs’epha and S’unolangula. Give me out of them one son and I will give you one hundred cows as his value.” Ajigarta was very much distressed for want of food; so when he heard the proposal, he expressed his desire to sell his son. He thought that his eldest son was the rightful person to perform funeral obsequies and offer Pinda and he therefore did not spare him. The youngest son, too, he did not spare also, as he considered that his own. At last, he sold his second son for the price of one hundred cows. The King then bought him and made him the victim for the sacrifice. When that boy was fastened to the sacrificial post, he began to tremble and very much distressed with sorrow began to cry. Seeing this, the Munis cried out in a very pitiful tone. When the King gave permission for the immolation of that boy, the slaughterer did not take weapons to slaughter him. He told that he would never be able to kill the boy, since he is crying in a very pitiful tone. When he thus withdrew himself from his work, the King then asked his councillors O Devas! What ought to be done now? S’unahs’epha then began to cry in a very pitiful voice; the people present there began to discuss and there arose a great noise on the affair. Then Ajigarta stood up in the midst of the assembly and spoke “O King! Be patient; I will fulfil your desire. I am desirous of wealth and if you give me double the amount, I will slay immediately the victim; and you can complete early your sacrifice.” O King! He who is hankering after money, can

always entertain feelings of enmity even towards his own son. There is no doubt in this.

32-35. Vyasa said O King! Hearing those words of Ajigarta, Haris’chandra gladly spoke to him “I will immediately give you another hundred excellent cows.” Hearing thus, the son’s father, avaricious of wealth, immediately resolved and became ready to slay his son. All the councillors seeing the father ready to slay his son, were struck with sorrow and began to lament exclaiming “Alas! This wretch, a disgrace to his family, is now ready to kill his own son. Oh! We never saw before such a cruel vicious person. This Brahmin must be a Demon in a Brahmin body!

36-38. Fie on you! O Chandala! What a vicious work are you now going to do? What happiness do you derive by slaying the son, the jewel of jewels, only to get some wealth? O Sinner! It is stated in the Vedas that the soul takes its birth from one’s body; so how are you going to slay your soul!” When the hue and cry arose in the assembly, Vis’vamitra, the son of Kaus’ika, went to the King and, out of pity, said

39-56. O King! S’unahs’epha is very piteously crying; so let him be free; and then your sacrifice will be complete and you will be free of your disease. There is no virtue like mercy and there is no vice like killing (Himsa). What is written about killing animals in the sacrifice, is only meant for the persons inclined to sensual objects and to give them a stimulus in that direction. O King! He who wants his own welfare and who wants to preserve his own body ought not to cut another’s body. He who pities equally all the beings, gets contended with a trivial gain and subdues all his senses; God is soon pleased with him. O King! You should treat all the Jivas like yourself and thus always spend your life, so dear to all. You desire to preserve your

body by taking away the life of this boy; similarly why would he not try to preserve his own body, the receptacle of happiness and pleasures. O King! You have desired to kill this innocent Brahminboy; but he will never overlook this enmity of yours done in previous lives. If anybody kills another willingly, though he has got no enmity with him, then the one that is killed will certainly kill afterwards the slayer. His father, out of greed for money, is deprived of intellect and so has sold away his son. The Brahmin is certainly very cruel and sinful. There is no doubt in this. When one goes to Gaya or one performs an AsVamedha sacrifice or when one offers a blue bull (Nila Vrisabha), one does so on the consideration that one would desire to have many sons. Moreover the King has to suffer for one-sixth of the sins committed by anyone in his Kingdom. There is no doubt in this. Therefore the King ought certainly to prohibit any man when he wants to do a sinful act. Why then did you not prevent this man when he desired to sell his son? O King! You are the son of Tris’anku; especially you are born in the Solar line of Kings. So how have you desired, being born an Arya, to do an act becoming an An- Arya (non-aryan). If you take my word and quickly free this Brahmin boy, you will certainly derive virtue in your body. Your father was converted into a Chandala by a curse but I sent him in his very body to the Heavens. And you are well acquainted with this fact. Therefore, O King! Keep my word out of your love for that. This boy is very pitifully crying; so free him. I pray this from you in this your Rajasuya sacrifice and if you do not keep my word, you will incur the sin of not keeping my word. Do you not realise this? O King! You will have to give anything that a man wants from you in this sacrifice; but if you do otherwise, sin will attack you, no doubt.

57-59. Vyasa said O King! Hearing these words of Kaus’ika, the King Haris’chandra spoke thus O son of Gadhi! I am suffering very much from the dropsy; I will not be able therefore to free him. You can pray for some other thing. You ought not to throw obstacles in this my sacrifice. VisVamitra became very angry at this, and

seeing the Brahmin boy very distressed, became sorrowful and mourned very much.

Here ends the Sixteenth Chapter in the Seventh Book on the story of S’unahs’epha in the Mahapuranam S’ri Mad Devi Bhagavatam of 18,000 verses, by Maharsi Veda Vyasa.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 25112, revision 76179 (2016-08-17T00:25:56Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk07ch16.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.