A Weapon That Can Be Recalled · Mahābhārata · Elias Thorn
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A Weapon That Can Be Recalled · Mahābhārata

Mahābhārata · Ganguli, Sauptika Parva XV and opening of XVI · through Aśvatthāman’s departure

Vaishampayana said, "At the very sight, O tiger among men, of those two rishis possessed of splendour like that of fire, Dhananjaya quickly resolved to withdraw his celestial shaft. Joining his hands, he addressed those rishis, saying, ‘I used this weapon, saying, "Let it neutralise the (enemy’s) weapon!" If I withdraw this high weapon, Drona’s son of sinful deeds will then, without doubt, consume us all with the energy of his weapon. Ye two are like gods! It behoveth you to devise some means by which our welfare as also that of the three worlds may be secured!’

Having said these words Dhananjaya withdrew his weapon. The withdrawal of that weapon by the gods themselves in battle is exceedingly difficult. Not excepting the great Indra himself, there was nobody save the son of Pandu, who was capable of withdrawing that high weapon after it had once been let off. That weapon was born of Brahma energy. No person of uncleansed soul can bring it back after it is once let off. Only one that leads the life of a brahmacari can do it. If one who has not practised the vow of brahmacarya seeks to bring it back after having shot it, it strikes off his own head and destroys him with all his equipments. Arjuna was a brahmacari and an observer of vows. Having obtained that almost unobtainable weapon, he had never used it even when plunged into situations of the greatest danger. Observant of the vow of truth, possessed of great heroism, leading the life of a brahmacari, the son of Pandu was submissive and obedient to all his superiors. It was for this that he succeeded in withdrawing his weapon.

Drona’s son, beholding those two rishis standing before him, could not by his energy withdraw his own terrible weapon. Unable to withdraw the high weapon in battle, Drona’s son, O king, with a cheerless heart, said unto the island-born rishi these words, ‘Threatened by a great danger, and desirous of protecting my life, I let off this weapon, through fear of Bhimasena, O sage! This Bhimasena of false behaviour, acted sinfully, O holy one, while slaying the son of Dhritarashtra in battle! It is for this, O regenerate one, that of uncleansed soul as I am I let off this weapon. I dare not, however, withdraw it now. Having inspired this irresistible and celestial weapon with the energy of fire, I let it off for the destruction of the Pandavas. Contrived for the destruction of the Pandavas, that weapon, therefore, will take away the lives of all the sons of Pandu. O regenerate one, I have, in wrath, done this sinful deed. I invoked this weapon in battle for the destruction of the Pandavas.’

Vyasa said, "Pritha’s son Dhananjaya, O child, was acquainted with the weapon called brahmashira. Neither from wrath, nor for thy destruction in battle, did he shoot this weapon. Arjuna, on the other hand, used it for baffling thy weapon. He has again withdrawn it. Having obtained even the brahmastra through thy sire’s instructions, the mighty-armed Dhananjaya did not fall off from a kshatriya’s duties. Arjuna is possessed of such patience, and such honesty. He is, besides, conversant with every weapon, Why dost thou seek to compass the destruction of such a person with all his brothers? That region where the weapon called brahmashira is baffled by another high weapon suffers a drought for twelve years, for the clouds do not pour a drop of water there for this period. For this reason, the mighty-armed son of Pandu, although he had the power, would not, from desire of doing good to living creatures, baffle thy weapon with his. The Pandavas should be protected; thy own self should be protected; the kingdom also should be protected. Therefore, O thou of mighty arms, withdraw this celestial weapon of thine. Dispel this wrath from thy heart and let the Pandavas be safe. The royal sage Yudhishthira never desires to win victory by perpetrating any sinful act. Give unto these that gem which is on thy head. Taking that, the Pandavas will in return grant thee thy life!"

Drona’s son said, "This my gem is more valuable than all the wealth that has ever been earned by the Pandavas and the Kauravas. If this gem is worn, the wearer ceases to have any fear from weapons or disease or hunger! He ceases to have any fear of gods and danavas and nagas! His apprehensions from rakshasas as also from robbers will cease. Even these are the virtues of this gem of mine. I cannot, by any means, part with it. That, however, O holy one, which thou sayest, should be done by me. Here is this gem. Here is myself. This blade of grass (inspired into a fatal weapon) will, however, fall into the wombs of the Pandava women, for this weapon is high and mighty, and incapable of being frustrated. O regenerate one, I am unable to withdraw it, having once let it off. I will now throw this weapon into the wombs of the Pandava women. As regards thy commands in other respects, O holy one, I shall certainly obey them."

Vyasa said, "Do then this. Do not, however, entertain any other purpose, O sinless one! Throwing this weapon into the wombs of the Pandava women, stop thyself."

Vaishampayana continued, "The son of Drona, having heard these words of the island-born, threw that uplifted weapon into the wombs of the Pandava women."

Vaishampayana said, "Understanding that that weapon was thrown (into the wombs of the Pandava women) by Drona’s son of sinful deeds, Hrishikesha, with a cheerful heart, said these words unto him: ‘A certain brahmana of pious vows, beholding Virata’s daughter who is now daughter-in-law to Arjuna, while she was at Upaplavya, said, "While the Kuru line will become extinct, a son will be born to thee. This thy son for that reason, will be called by the name of Parikshit." The words of that pious man shall become true: the Pandavas shall have a son called Parikshit. Unto Govinda, that foremost one of the Satvata race, while he was saying these words, Drona’s son, filled with wrath, replied, saying, ‘This, O Keshava, that thou sayest from thy partiality for the Pandavas, shall not happen. O thou of eyes like lotus-petals, my words cannot but be fulfilled. Uplifted by me, this weapon of mine shall fall on the foetus that is in the womb of Virata’s daughter, upon that foetus which thou, O Krishna, art desirous of protecting.’

The holy one said, "The fall of this mighty weapon will not be fruitless. The foetus will die. But being dead, it will live again and have a long life! As regards thyself, all wise men know thee for a coward and a sinful wretch! Always engaged in sinful acts, thou art the slayer of children. For this reason, thou must have to bear the fruit of these thy sins. For 3,000 years thou shalt wander over this earth, without a companion and without being able to talk with anyone. Alone and without anybody by thy side, thou shalt wander through diverse countries, O wretch, thou shalt have no place in the midst of men. The stench of pus and blood shall emanate from thee, and inaccessible forests and dreary moors shall be thy abode! Thou shalt wander over the Earth, O thou of sinful soul, with the weight of all diseases on thee.

The heroic Parikshit, attaining to age and a knowledge of the Vedas and the practice of pious vows, shall obtain all weapons from the son of Sharadvata. Having obtained a knowledge of all high weapons, and observant of all kshatriya duties, that righteous-souled king shall rule the earth for sixty years. More than this, that boy shall become the mighty-armed king of the Kurus, known by the name of Parikshit, before thy very eyes, O thou of wicked soul! Though burnt by the energy of thy weapon’s fire, I shall revive him. O lowest of men, behold the energy of my austerities and my truth."

Vyasa said, "Since, disregarding us, thou hast perpetrated this exceedingly cruel act, and since thy behaviour is such although thou art a good brahmana (by birth), therefore, those excellent words that Devaki’s son has said, will, without doubt, be realised in thy case, an adopter as thou hast been of kshatriya usages!"

Ashvatthama said, "With thyself among all men, O holy one, I shall live! Let the words of this illustrious and foremost of men become true!"

Vaishampayana continued, "Drona’s son, then, having made over his gem to the high-souled Pandavas, cheerlessly proceeded, before their eyes, to the forest."

Sanskrit parallel · GRETIL 10.15.1–16.19; differs from Ganguli’s base text

10,015.001 vaiśaṃpāyana uvāca 10,015.001a dṛṣṭvaiva naraśārdūlas tāv agnisamatejasau 10,015.001c saṃjahāra śaraṃ divyaṃ tvaramāṇo dhanaṃjayaḥ 10,015.002a uvāca vadatāṃ śreṣṭhas tāv ṛṣī prāñjalis tadā 10,015.002c prayuktam astram astreṇa śāmyatām iti vai mayā 10,015.003a saṃhṛte paramāstre 'smin sarvān asmān aśeṣataḥ 10,015.003c pāpakarmā dhruvaṃ drauṇiḥ pradhakṣyaty astratejasā 10,015.004a atra yad dhitam asmākaṃ lokānāṃ caiva sarvathā 10,015.004c bhavantau devasaṃkāśau tathā saṃhartum arhataḥ 10,015.005a ity uktvā saṃjahārāstraṃ punar eva dhanaṃjayaḥ 10,015.005c saṃhāro duṣkaras tasya devair api hi saṃyuge 10,015.006a visṛṣṭasya raṇe tasya paramāstrasya saṃgrahe 10,015.006c na śaktaḥ pāṇḍavād anyaḥ sākṣād api śatakratuḥ 10,015.007a brahmatejobhavaṃ tad dhi visṛṣṭam akṛtātmanā 10,015.007c na śakyam āvartayituṃ brahmacārivratād ṛte 10,015.008a acīrṇabrahmacaryo yaḥ sṛṣṭvāvartayate punaḥ 10,015.008c tad astraṃ sānubandhasya mūrdhānaṃ tasya kṛntati 10,015.009a brahmacārī vratī cāpi duravāpam avāpya tat 10,015.009c paramavyasanārto 'pi nārjuno 'straṃ vyamuñcata 10,015.010a satyavratadharaḥ śūro brahmacārī ca pāṇḍavaḥ 10,015.010c guruvartī ca tenāstraṃ saṃjahārārjunaḥ punaḥ 10,015.011a drauṇir apy atha saṃprekṣya tāv ṛṣī purataḥ sthitau 10,015.011c na śaśāka punar ghoram astraṃ saṃhartum āhave 10,015.012a aśaktaḥ pratisaṃhāre paramāstrasya saṃyuge 10,015.012c drauṇir dīnamanā rājan dvaipāyanam abhāṣata 10,015.013a uttamavyasanārtena prāṇatrāṇam abhīpsunā 10,015.013c mayaitad astram utsṛṣṭaṃ bhīmasenabhayān mune 10,015.014a adharmaś ca kṛto 'nena dhārtarāṣṭraṃ jighāṃsatā 10,015.014c mithyācāreṇa bhagavan bhīmasenena saṃyuge 10,015.015a ataḥ sṛṣṭam idaṃ brahman mayāstram akṛtātmanā 10,015.015c tasya bhūyo 'dya saṃhāraṃ kartuṃ nāham ihotsahe 10,015.016a visṛṣṭaṃ hi mayā divyam etad astraṃ durāsadam 10,015.016c apāṇḍavāyeti mune vahnitejo 'numantrya vai 10,015.017a tad idaṃ pāṇḍaveyānām antakāyābhisaṃhitam 10,015.017c adya pāṇḍusutān sarvāñ jīvitād bhraṃśayiṣyati 10,015.018a kṛtaṃ pāpam idaṃ brahman roṣāviṣṭena cetasā 10,015.018c vadham āśāsya pārthānāṃ mayāstraṃ sṛjatā raṇe 10,015.019 vyāsa uvāca 10,015.019a astraṃ brahmaśiras tāta vidvān pārtho dhanaṃjayaḥ 10,015.019c utsṛṣṭavān na roṣeṇa na vadhāya tavāhave 10,015.020a astram astreṇa tu raṇe tava saṃśamayiṣyatā 10,015.020c visṛṣṭam arjunenedaṃ punaś ca pratisaṃhṛtam 10,015.021a brahmāstram apy avāpyaitad upadeśāt pitus tava 10,015.021c kṣatradharmān mahābāhur nākampata dhanaṃjayaḥ 10,015.022a evaṃ dhṛtimataḥ sādhoḥ sarvāstraviduṣaḥ sataḥ 10,015.022c sabhrātṛbandhoḥ kasmāt tvaṃ vadham asya cikīrṣasi 10,015.023a astraṃ brahmaśiro yatra paramāstreṇa vadhyate 10,015.023c samā dvādaśa parjanyas tad rāṣṭraṃ nābhivarṣati 10,015.024a etadarthaṃ mahābāhuḥ śaktimān api pāṇḍavaḥ 10,015.024c na vihanty etad astraṃ te prajāhitacikīrṣayā 10,015.025a pāṇḍavās tvaṃ ca rāṣṭraṃ ca sadā saṃrakṣyam eva naḥ 10,015.025c tasmāt saṃhara divyaṃ tvam astram etan mahābhuja 10,015.026a aroṣas tava caivāstu pārthāḥ santu nirāmayāḥ 10,015.026c na hy adharmeṇa rājarṣiḥ pāṇḍavo jetum icchati 10,015.027a maṇiṃ caitaṃ prayacchaibhyo yas te śirasi tiṣṭhati 10,015.027c etad ādāya te prāṇān pratidāsyanti pāṇḍavāḥ 10,015.028 drauṇir uvāca 10,015.028a pāṇḍavair yāni ratnāni yac cānyat kauravair dhanam 10,015.028c avāptānīha tebhyo 'yaṃ maṇir mama viśiṣyate 10,015.029a yam ābadhya bhayaṃ nāsti śastravyādhikṣudhāśrayam 10,015.029c devebhyo dānavebhyo vā nāgebhyo vā kathaṃ cana 10,015.030a na ca rakṣogaṇabhayaṃ na taskarabhayaṃ tathā 10,015.030c evaṃvīryo maṇir ayaṃ na me tyājyaḥ kathaṃ cana 10,015.031a yat tu me bhagavān āha tan me kāryam anantaram 10,015.031c ayaṃ maṇir ayaṃ cāham iṣīkā nipatiṣyati 10,015.031e garbheṣu pāṇḍaveyānām amoghaṃ caitad udyatam 10,015.032 vyāsa uvāca 10,015.032a evaṃ kuru na cānyā te buddhiḥ kāryā kadā cana 10,015.032c garbheṣu pāṇḍaveyānāṃ visṛjyaitad upārama 10,015.033 vaiśaṃpāyana uvāca 10,015.033a tataḥ paramam astraṃ tad aśvatthāmā bhṛśāturaḥ 10,015.033c dvaipāyanavacaḥ śrutvā garbheṣu pramumoca ha 10,016.001 vaiśaṃpāyana uvāca 10,016.001a tad ājñāya hṛṣīkeśo visṛṣṭaṃ pāpakarmaṇā 10,016.001c hṛṣyamāṇa idaṃ vākyaṃ drauṇiṃ pratyabravīt tadā 10,016.002a virāṭasya sutāṃ pūrvaṃ snuṣāṃ gāṇḍīvadhanvanaḥ 10,016.002c upaplavyagatāṃ dṛṣṭvā vratavān brāhmaṇo 'bravīt 10,016.003a parikṣīṇeṣu kuruṣu putras tava janiṣyati 10,016.003c etad asya parikṣittvaṃ garbhasthasya bhaviṣyati 10,016.004a tasya tad vacanaṃ sādhoḥ satyam eva bhaviṣyati 10,016.004c parikṣid bhavitā hy eṣāṃ punar vaṃśakaraḥ sutaḥ 10,016.005a evaṃ bruvāṇaṃ govindaṃ sātvatapravaraṃ tadā 10,016.005c drauṇiḥ paramasaṃrabdhaḥ pratyuvācedam uttaram 10,016.006a naitad evaṃ yathāttha tvaṃ pakṣapātena keśava 10,016.006c vacanaṃ puṇḍarīkākṣa na ca madvākyam anyathā 10,016.007a patiṣyaty etad astraṃ hi garbhe tasyā mayodyatam 10,016.007c virāṭaduhituḥ kṛṣṇa yāṃ tvaṃ rakṣitum icchasi 10,016.008 vāsudeva uvāca 10,016.008a amoghaḥ paramāstrasya pātas tasya bhaviṣyati 10,016.008c sa tu garbho mṛto jāto dīrgham āyur avāpsyati 10,016.009a tvāṃ tu kāpuruṣaṃ pāpaṃ viduḥ sarve manīṣiṇaḥ 10,016.009c asakṛt pāpakarmāṇaṃ bālajīvitaghātakam 10,016.010a tasmāt tvam asya pāpasya karmaṇaḥ phalam āpnuhi 10,016.010c trīṇi varṣasahasrāṇi cariṣyasi mahīm imām 10,016.010e aprāpnuvan kva cit kāṃ cit saṃvidaṃ jātu kena cit 10,016.011a nirjanān asahāyas tvaṃ deśān pravicariṣyasi 10,016.011c bhavitrī na hi te kṣudra janamadhyeṣu saṃsthitiḥ 10,016.012a pūyaśoṇitagandhī ca durgakāntārasaṃśrayaḥ 10,016.012c vicariṣyasi pāpātman sarvavyādhisamanvitaḥ 10,016.013a vayaḥ prāpya parikṣit tu vedavratam avāpya ca 10,016.013c kṛpāc chāradvatād vīraḥ sarvāstrāṇy upalapsyate 10,016.014a viditvā paramāstrāṇi kṣatradharmavrate sthitaḥ 10,016.014c ṣaṣṭiṃ varṣāṇi dharmātmā vasudhāṃ pālayiṣyati 10,016.015a itaś cordhvaṃ mahābāhuḥ kururājo bhaviṣyati 10,016.015c parikṣin nāma nṛpatir miṣatas te sudurmate 10,016.015e paśya me tapaso vīryaṃ satyasya ca narādhama 10,016.016 vyāsa uvāca 10,016.016a yasmād anādṛtya kṛtaṃ tvayāsmān karma dāruṇam 10,016.016c brāhmaṇasya sataś caiva yasmāt te vṛttam īdṛśam 10,016.017a tasmād yad devakīputra uktavān uttamaṃ vacaḥ 10,016.017c asaṃśayaṃ te tad bhāvi kṣudrakarman vrajāśv itaḥ 10,016.018 aśvatthāmovāca 10,016.018a sahaiva bhavatā brahman sthāsyāmi puruṣeṣv aham 10,016.018c satyavāg astu bhagavān ayaṃ ca puruṣottamaḥ 10,016.019 vaiśaṃpāyana uvāca 10,016.019a pradāyātha maṇiṃ drauṇiḥ pāṇḍavānāṃ mahātmanām 10,016.019c jagāma vimanās teṣāṃ sarveṣāṃ paśyatāṃ vanam

Reading notes

Arjuna explains that he used his weapon to neutralize another weapon and asks the two sages to protect the people and the worlds if he withdraws his shaft. Vyāsa later describes the twelve-year drought that would follow a clash of two supreme weapons. Arjuna’s decision is also connected with that danger.

The account connects the ability to recall the weapon with vows, truthfulness and conduct toward the teacher. Brahmacarya includes religious discipline and sexual abstinence. Aśvatthāman acknowledges his own anger and cannot stop the weapon he has released.

The continuation preserves the difficult outcome: the weapon is redirected against the unborn descendants of the Pāṇḍavas. Vyāsa first permits that direction and in the next section condemns Aśvatthāman’s cruel act. Both speeches belong to the transmitted text. Kṛṣṇa promises life to Parikṣit and pronounces punishment on Aśvatthāman. The encounter closes with the surrender of the gem and Droṇa’s son leaving for the forest.

K. M. Ganguli’s historical English translation, in the public domain: all of Section XV and the beginning of XVI through the surrender of the gem and Aśvatthāman’s departure into the forest. The final paragraph stops after its first sentence; a closing quotation mark is supplied. Russian translates this English text; its square brackets render explanations parenthesized in the English. The narrative boundaries were compared with the Sanskrit parallel GRETIL 10.15.1–16.19, but Ganguli’s pre-critical textual basis is sometimes fuller. This is not a verse-by-verse translation of that critical text. For example, XV’s repeated statement that the weapon cannot be recalled and XVI’s explicit “I shall revive him” correspond to additional readings placed in GRETIL’s apparatus. The 13 blocks follow the English edition’s paragraphs, not Sanskrit verse numbers. Dhanaṃjaya and the son of Pāṇḍu here mean Arjuna; Droṇa’s son is Aśvatthāman; the island-born sage is Vyāsa; Hṛṣīkeśa, Govinda, Keśava and Devakī’s son mean Kṛṣṇa. The two sages are Vyāsa and Nārada. The Russian translation has not received independent philological review.

Open source ↗ (https://www.ibiblio.org/sripedia/ebooks/mb/m10/m10015.htm)

K. M. Ganguli · Sauptika Parva XV, complete (https://www.ibiblio.org/sripedia/ebooks/mb/m10/m10015.htm)

K. M. Ganguli · Sauptika Parva XVI, opening (https://www.ibiblio.org/sripedia/ebooks/mb/m10/m10016.htm)

Sanskrit parallel · GRETIL 10.15.1–16.19 (https://gretil.sub.uni-goettingen.de/gretil/1_sanskr/2_epic/mbh/mbh_10_u.htm)

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