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महाभारतः       mahābhārataḥ - book-1, chapter-188

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वैशंपायन उवाच ।
ततस्ते पाण्डवाः सर्वे पाञ्चाल्यश्च महायशाः ।
प्रत्युत्थाय महात्मानं कृष्णं दृष्ट्वाभ्यपूजयन् ॥१॥
1. vaiśaṁpāyana uvāca ,
tataste pāṇḍavāḥ sarve pāñcālyaśca mahāyaśāḥ ,
pratyutthāya mahātmānaṁ kṛṣṇaṁ dṛṣṭvābhyapūjayan.
1. vaiśaṃpāyana uvāca | tataḥ te pāṇḍavāḥ sarve pāñcālyaḥ ca
mahāyaśāḥ | pratyutthāya mahātmānam kṛṣṇam dṛṣṭvā abhyapūjayan
1. Vaiśaṃpāyana said, "Then all those Pāṇḍavas and the greatly renowned Pāñcālya (Dhṛṣṭadyumna), having risen to greet the great-souled Kṛṣṇa upon seeing him, paid him homage."
प्रतिनन्द्य स तान्सर्वान्पृष्ट्वा कुशलमन्ततः ।
आसने काञ्चने शुभ्रे निषसाद महामनाः ॥२॥
2. pratinandya sa tānsarvānpṛṣṭvā kuśalamantataḥ ,
āsane kāñcane śubhre niṣasāda mahāmanāḥ.
2. pratinandya saḥ tān sarvān pṛṣṭvā kuśalam
antataḥ āsane kāñcane śubhre niṣasāda mahāmanāḥ
2. Having greeted all of them and finally inquired about their well-being, the great-minded one sat down on a splendid golden seat.
अनुज्ञातास्तु ते सर्वे कृष्णेनामिततेजसा ।
आसनेषु महार्हेषु निषेदुर्द्विपदां वराः ॥३॥
3. anujñātāstu te sarve kṛṣṇenāmitatejasā ,
āsaneṣu mahārheṣu niṣedurdvipadāṁ varāḥ.
3. anujñātāḥ tu te sarve kṛṣṇena amitatejasā
āsaneṣu mahārheṣu niṣeduḥ dvipadām varāḥ
3. All of them, the best among men, having been permitted by Kṛṣṇa (kṛṣṇa) of immeasurable splendor, sat down on their magnificent seats.
ततो मुहूर्तान्मधुरां वाणीमुच्चार्य पार्षतः ।
पप्रच्छ तं महात्मानं द्रौपद्यर्थे विशां पतिः ॥४॥
4. tato muhūrtānmadhurāṁ vāṇīmuccārya pārṣataḥ ,
papraccha taṁ mahātmānaṁ draupadyarthe viśāṁ patiḥ.
4. tataḥ muhūrtāt madhurām vāṇīm uccārya pārṣataḥ
papraccha tam mahātmānam draupadyarthe viśām patiḥ
4. Then, after a moment, the king of men, Pārṣata, having uttered a sweet speech, questioned that great-souled one concerning Draupadī's matter.
कथमेका बहूनां स्यान्न च स्याद्धर्मसंकरः ।
एतन्नो भगवान्सर्वं प्रब्रवीतु यथातथम् ॥५॥
5. kathamekā bahūnāṁ syānna ca syāddharmasaṁkaraḥ ,
etanno bhagavānsarvaṁ prabravītu yathātatham.
5. katham ekā bahūnām syāt na ca syāt dharmasaṃkaraḥ
etat naḥ bhagavān sarvam prabravītu yathātatham
5. How can one woman belong to many men, and how can there not be a confusion of constitutional duties (dharma)? O revered one, please declare all of this to us accurately.
व्यास उवाच ।
अस्मिन्धर्मे विप्रलम्भे लोकवेदविरोधके ।
यस्य यस्य मतं यद्यच्छ्रोतुमिच्छामि तस्य तत् ॥६॥
6. vyāsa uvāca ,
asmindharme vipralambhe lokavedavirodhake ,
yasya yasya mataṁ yadyacchrotumicchāmi tasya tat.
6. vyāsa uvāca asmin dharme vipralambhe lokavedavirodhake
yasya yasya matam yadyat śrotum icchāmi tasya tat
6. Vyāsa said: "Regarding this perplexing matter of natural law (dharma) which contradicts both worldly customs and Vedic injunctions, I wish to hear whatever opinion each of you has."
द्रुपद उवाच ।
अधर्मोऽयं मम मतो विरुद्धो लोकवेदयोः ।
न ह्येका विद्यते पत्नी बहूनां द्विजसत्तम ॥७॥
7. drupada uvāca ,
adharmo'yaṁ mama mato viruddho lokavedayoḥ ,
na hyekā vidyate patnī bahūnāṁ dvijasattama.
7. drupada uvāca adharmaḥ ayam mama mataḥ viruddhaḥ
lokavedayoḥ na hi ekā vidyate patnī bahūnām dvijasattama
7. Drupada said: In my opinion, this is unrighteousness (adharma) and contrary to both societal norms and Vedic injunctions. Indeed, O best among the twice-born, one wife does not exist for many (men).
न चाप्याचरितः पूर्वैरयं धर्मो महात्मभिः ।
न च धर्मोऽप्यनेकस्थश्चरितव्यः सनातनः ॥८॥
8. na cāpyācaritaḥ pūrvairayaṁ dharmo mahātmabhiḥ ,
na ca dharmo'pyanekasthaścaritavyaḥ sanātanaḥ.
8. na ca api ācaritaḥ pūrvaiḥ ayam dharmaḥ mahātmabhiḥ
na ca dharmaḥ api anekasthaḥ caritavyaḥ sanātanaḥ
8. Furthermore, this natural law (dharma) has not been practiced by great souls (mahātman) of the past. Nor should an eternal (sanātana) natural law (dharma) be followed if it applies to many (husbands for one wife).
अतो नाहं करोम्येवं व्यवसायं क्रियां प्रति ।
धर्मसंदेहसंदिग्धं प्रतिभाति हि मामिदम् ॥९॥
9. ato nāhaṁ karomyevaṁ vyavasāyaṁ kriyāṁ prati ,
dharmasaṁdehasaṁdigdhaṁ pratibhāti hi māmidam.
9. ataḥ na aham karomi evam vyavasāyam kriyām prati
dharmasaṃdehasaṃdigdham pratibhāti hi mama idam
9. Therefore, I will not undertake such an endeavor concerning this action. Indeed, this appears to me to be questionable, fraught with uncertainty regarding what constitutes natural law (dharma).
धृष्टद्युम्न उवाच ।
यवीयसः कथं भार्यां ज्येष्ठो भ्राता द्विजर्षभ ।
ब्रह्मन्समभिवर्तेत सद्वृत्तः संस्तपोधन ॥१०॥
10. dhṛṣṭadyumna uvāca ,
yavīyasaḥ kathaṁ bhāryāṁ jyeṣṭho bhrātā dvijarṣabha ,
brahmansamabhivarteta sadvṛttaḥ saṁstapodhana.
10. dhṛṣṭadyumna uvāca yavīyasaḥ katham bhāryām jyeṣṭhaḥ bhrātā
dvijarṣabha brahman samabhivarteta sadvṛttaḥ san tapodhana
10. Dhṛṣṭadyumna said: O best among brāhmaṇas, how can an elder brother, who is of good conduct and devoted to austerity (tapas), approach the wife of his younger brother?
न तु धर्मस्य सूक्ष्मत्वाद्गतिं विद्मः कथंचन ।
अधर्मो धर्म इति वा व्यवसायो न शक्यते ॥११॥
11. na tu dharmasya sūkṣmatvādgatiṁ vidmaḥ kathaṁcana ,
adharmo dharma iti vā vyavasāyo na śakyate.
11. na tu dharmasya sūkṣmatvāt gatim vidmaḥ kathaṃcana
adharmaḥ dharmaḥ iti vā vyavasāyaḥ na śakyate
11. However, we do not at all know the true nature of natural law (dharma) because of its subtlety. Therefore, it is impossible to definitively determine "this is unrighteousness (adharma)" or "this is natural law (dharma)."
कर्तुमस्मद्विधैर्ब्रह्मंस्ततो न व्यवसाम्यहम् ।
पञ्चानां महिषी कृष्णा भवत्विति कथंचन ॥१२॥
12. kartumasmadvidhairbrahmaṁstato na vyavasāmyaham ,
pañcānāṁ mahiṣī kṛṣṇā bhavatviti kathaṁcana.
12. kartum asmad-vidhaiḥ brahman tataḥ na vyavasāmi
aham pañcānām mahiṣī kṛṣṇā bhavatu iti kathaṃcana
12. O Brahmin, I cannot sanction such an act for those like us. How could Kṛṣṇā (Draupadī) possibly become the queen of five (men)?
युधिष्ठिर उवाच ।
न मे वागनृतं प्राह नाधर्मे धीयते मतिः ।
वर्तते हि मनो मेऽत्र नैषोऽधर्मः कथंचन ॥१३॥
13. yudhiṣṭhira uvāca ,
na me vāganṛtaṁ prāha nādharme dhīyate matiḥ ,
vartate hi mano me'tra naiṣo'dharmaḥ kathaṁcana.
13. yudhiṣṭhiraḥ uvāca na me vāk anṛtam prāha na adharme dhīyate
matiḥ vartate hi manaḥ me atra na eṣaḥ adharmaḥ kathaṃcana
13. Yudhiṣṭhira said: My speech never utters falsehood, nor is my intellect set on unrighteousness (adharma). Indeed, my mind inclines towards this (arrangement), and this is certainly not unrighteousness (adharma) in any way.
श्रूयते हि पुराणेऽपि जटिला नाम गौतमी ।
ऋषीनध्यासितवती सप्त धर्मभृतां वर ॥१४॥
14. śrūyate hi purāṇe'pi jaṭilā nāma gautamī ,
ṛṣīnadhyāsitavatī sapta dharmabhṛtāṁ vara.
14. śrūyate hi purāṇe api jaṭilā nāma gautamī
ṛṣīn adhyāsitavatī sapta dharmabhṛtām vara
14. Indeed, O best among the upholders of (dharma), it is heard even in the Purāṇas that a woman named Jaṭilā, a descendant of Gotama, cohabited with seven sages.
गुरोश्च वचनं प्राहुर्धर्मं धर्मज्ञसत्तम ।
गुरूणां चैव सर्वेषां जनित्री परमो गुरुः ॥१५॥
15. gurośca vacanaṁ prāhurdharmaṁ dharmajñasattama ,
gurūṇāṁ caiva sarveṣāṁ janitrī paramo guruḥ.
15. guroḥ ca vacanam prāhuḥ dharmam dharmajñasattama
gurūṇām ca eva sarveṣām janitrī paramaḥ guruḥ
15. And, O best among those who know (dharma), they declare the word of the (guru) to be (dharma). Indeed, among all (gurus), the mother is the supreme (guru).
सा चाप्युक्तवती वाचं भैक्षवद्भुज्यतामिति ।
तस्मादेतदहं मन्ये धर्मं द्विजवरोत्तम ॥१६॥
16. sā cāpyuktavatī vācaṁ bhaikṣavadbhujyatāmiti ,
tasmādetadahaṁ manye dharmaṁ dvijavarottama.
16. sā ca api uktavatī vācam bhaikṣavat bhujyatām
iti tasmāt etat aham manye dharmam dvijavarottama
16. And she (Kuntī) also uttered these words: 'Let it be enjoyed like alms.' Therefore, O best among excellent Brahmins, I consider this (act) to be (dharma).
कुन्त्युवाच ।
एवमेतद्यथाहायं धर्मचारी युधिष्ठिरः ।
अनृतान्मे भयं तीव्रं मुच्येयमनृतात्कथम् ॥१७॥
17. kuntyuvāca ,
evametadyathāhāyaṁ dharmacārī yudhiṣṭhiraḥ ,
anṛtānme bhayaṁ tīvraṁ mucyeyamanṛtātkatham.
17. kuntī uvāca evam etat yathā āha ayam dharmacārī
yudhiṣṭhiraḥ anṛtāt me bhayam tīvram mucyeyam anṛtāt katham
17. Kunti said, "This is exactly as Yudhishthira, the performer of his duty (dharma), has stated. I have an intense fear of untruth. How can I be liberated (mokṣa) from this untruth?"
व्यास उवाच ।
अनृतान्मोक्ष्यसे भद्रे धर्मश्चैष सनातनः ।
न तु वक्ष्यामि सर्वेषां पाञ्चाल शृणु मे स्वयम् ॥१८॥
18. vyāsa uvāca ,
anṛtānmokṣyase bhadre dharmaścaiṣa sanātanaḥ ,
na tu vakṣyāmi sarveṣāṁ pāñcāla śṛṇu me svayam.
18. vyāsaḥ uvāca anṛtāt mokṣyase bhadre dharmaḥ ca eṣaḥ
sanātanaḥ na tu vakṣyāmi sarveṣām pāñcāla śṛṇu me svayam
18. Vyasa said, "O good lady, you will be liberated (mokṣa) from untruth. Moreover, this intrinsic nature (dharma) is eternal. But I will not reveal this to everyone. O Pañcāla, listen to me yourself."
यथायं विहितो धर्मो यतश्चायं सनातनः ।
यथा च प्राह कौन्तेयस्तथा धर्मो न संशयः ॥१९॥
19. yathāyaṁ vihito dharmo yataścāyaṁ sanātanaḥ ,
yathā ca prāha kaunteyastathā dharmo na saṁśayaḥ.
19. yathā ayam vihitaḥ dharmaḥ yataḥ ca ayam sanātanaḥ
yathā ca prāha kaunteyaḥ tathā dharmaḥ na saṃśayaḥ
19. Just as this intrinsic nature (dharma) has been ordained, and from which it is eternal, and just as the son of Kunti (Yudhishthira) has spoken—so indeed is the (dharma) duty, without a doubt.
वैशंपायन उवाच ।
तत उत्थाय भगवान्व्यासो द्वैपायनः प्रभुः ।
करे गृहीत्वा राजानं राजवेश्म समाविशत् ॥२०॥
20. vaiśaṁpāyana uvāca ,
tata utthāya bhagavānvyāso dvaipāyanaḥ prabhuḥ ,
kare gṛhītvā rājānaṁ rājaveśma samāviśat.
20. vaiśaṃpāyanaḥ uvāca tataḥ utthāya bhagavān vyāsaḥ
dvaipāyanaḥ prabhuḥ kare gṛhītvā rājānam rājaveśma samāviśat
20. Vaishampayana said, "Then, the venerable and mighty Vyasa Dvaipayana rose, and taking the king by the hand, he entered the royal palace."
पाण्डवाश्चापि कुन्ती च धृष्टद्युम्नश्च पार्षतः ।
विचेतसस्ते तत्रैव प्रतीक्षन्ते स्म तावुभौ ॥२१॥
21. pāṇḍavāścāpi kuntī ca dhṛṣṭadyumnaśca pārṣataḥ ,
vicetasaste tatraiva pratīkṣante sma tāvubhau.
21. pāṇḍavāḥ ca api kuntī ca dhṛṣṭadyumnaḥ ca pārṣataḥ
vicetasaḥ te tatra eva pratīkṣante sma tau ubhau
21. The Pandavas, along with Kunti and Dhṛṣṭadyumna, the son of Pṛṣata, were all bewildered. They waited right there for those two (Vyasa and the King).
ततो द्वैपायनस्तस्मै नरेन्द्राय महात्मने ।
आचख्यौ तद्यथा धर्मो बहूनामेकपत्निता ॥२२॥
22. tato dvaipāyanastasmai narendrāya mahātmane ,
ācakhyau tadyathā dharmo bahūnāmekapatnitā.
22. tataḥ dvaipāyanaḥ tasmai narendrāya mahātmane
ācakhyau tat yathā dharmaḥ bahūnām ekapatnitā
22. Then, Dvaipāyana narrated to that great-souled king how the natural law (dharma) concerning many (men) having one wife (ekapatnitā) applies.