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महाभारतः       mahābhārataḥ - book-1, chapter-193

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धृतराष्ट्र उवाच ।
अहमप्येवमेवैतच्चिन्तयामि यथा युवाम् ।
विवेक्तुं नाहमिच्छामि त्वाकारं विदुरं प्रति ॥१॥
1. dhṛtarāṣṭra uvāca ,
ahamapyevamevaitaccintayāmi yathā yuvām ,
vivektuṁ nāhamicchāmi tvākāraṁ viduraṁ prati.
1. dhṛtarāṣṭraḥ uvāca aham api evam eva etat cintayāmi yathā
yuvām vivektum na aham icchāmi tva ākāram viduram prati
1. Dhṛtarāṣṭra said: I, too, think exactly as you both do. However, I do not wish to reveal your true intentions to Vidura.
अतस्तेषां गुणानेव कीर्तयामि विशेषतः ।
नावबुध्येत विदुरो ममाभिप्रायमिङ्गितैः ॥२॥
2. atasteṣāṁ guṇāneva kīrtayāmi viśeṣataḥ ,
nāvabudhyeta viduro mamābhiprāyamiṅgitaiḥ.
2. ataḥ teṣām guṇān eva kīrtayāmi viśeṣataḥ na
avabudhyeta viduraḥ mama abhiprāyam iṅgitaiḥ
2. Therefore, I will only praise their good qualities, specifically so that Vidura may not perceive my true intention through my gestures.
यच्च त्वं मन्यसे प्राप्तं तद्ब्रूहि त्वं सुयोधन ।
राधेय मन्यसे त्वं च यत्प्राप्तं तद्ब्रवीहि मे ॥३॥
3. yacca tvaṁ manyase prāptaṁ tadbrūhi tvaṁ suyodhana ,
rādheya manyase tvaṁ ca yatprāptaṁ tadbravīhi me.
3. yat ca tvam manyase prāptam tat brūhi tvam suyodhana
rādheya manyase tvam ca yat prāptam tat bravīhi me
3. Duryodhana, tell me what you consider appropriate. And you, son of Rādhā (Rādheya), tell me what you consider appropriate.
दुर्योधन उवाच ।
अद्य तान्कुशलैर्विप्रैः सुकृतैराप्तकारिभिः ।
कुन्तीपुत्रान्भेदयामो माद्रीपुत्रौ च पाण्डवौ ॥४॥
4. duryodhana uvāca ,
adya tānkuśalairvipraiḥ sukṛtairāptakāribhiḥ ,
kuntīputrānbhedayāmo mādrīputrau ca pāṇḍavau.
4. duryodhanaḥ uvāca adya tān kuśalaiḥ vipraiḥ sukṛtaiḥ
āptakāribhiḥ kuntīputrān bhedayāmaḥ mādrīputrau ca pāṇḍavau
4. Duryodhana said: Today, we will sow discord among the sons of Kunti and the two sons of Mādrī, the Pāṇḍavas, using skilled, virtuous, and trustworthy Brahmins.
अथ वा द्रुपदो राजा महद्भिर्वित्तसंचयैः ।
पुत्राश्चास्य प्रलोभ्यन्ताममात्याश्चैव सर्वशः ॥५॥
5. atha vā drupado rājā mahadbhirvittasaṁcayaiḥ ,
putrāścāsya pralobhyantāmamātyāścaiva sarvaśaḥ.
5. atha vā drupadaḥ rājā mahadbhiḥ vittasañcayaiḥ
putrāḥ ca asya pralobhyantām amātyāḥ ca eva sarvaśaḥ
5. Or else, let King Drupada, along with his sons and all his ministers, be entirely enticed by great accumulations of wealth.
परित्यजध्वं राजानं कुन्तीपुत्रं युधिष्ठिरम् ।
अथ तत्रैव वा तेषां निवासं रोचयन्तु ते ॥६॥
6. parityajadhvaṁ rājānaṁ kuntīputraṁ yudhiṣṭhiram ,
atha tatraiva vā teṣāṁ nivāsaṁ rocayantu te.
6. parityajadhvam rājānam kuntīputram yudhiṣṭhiram
atha tatra eva vā teṣām nivāsam rocayantu te
6. You (agents) should abandon King Yudhishthira, the son of Kunti. Or else, let them (the Pandavas) find their residence right there agreeable.
इहैषां दोषवद्वासं वर्णयन्तु पृथक्पृथक् ।
ते भिद्यमानास्तत्रैव मनः कुर्वन्तु पाण्डवाः ॥७॥
7. ihaiṣāṁ doṣavadvāsaṁ varṇayantu pṛthakpṛthak ,
te bhidyamānāstatraiva manaḥ kurvantu pāṇḍavāḥ.
7. iha eṣām doṣavat vāsam varṇayantu pṛthak pṛthak
te bhidyamānāḥ tatra eva manaḥ kurvantu pāṇḍavāḥ
7. Here, let them (the agents) individually describe their (the Pandavas') residence as flawed. Then, let the Pandavas, being divided, resolve to stay right there.
अथ वा कुशलाः केचिदुपायनिपुणा नराः ।
इतरेतरतः पार्थान्भेदयन्त्वनुरागतः ॥८॥
8. atha vā kuśalāḥ kecidupāyanipuṇā narāḥ ,
itaretarataḥ pārthānbhedayantvanurāgataḥ.
8. atha vā kuśalāḥ kecit upāyanipuṇāḥ narāḥ
itaretarataḥ pārthān bhedayantu anurāgataḥ
8. Or else, let some skillful men, adept in stratagems, cause the sons of Pritha (Pandavas) to become divided from each other through their attachments.
व्युत्थापयन्तु वा कृष्णां बहुत्वात्सुकरं हि तत् ।
अथ वा पाण्डवांस्तस्यां भेदयन्तु ततश्च ताम् ॥९॥
9. vyutthāpayantu vā kṛṣṇāṁ bahutvātsukaraṁ hi tat ,
atha vā pāṇḍavāṁstasyāṁ bhedayantu tataśca tām.
9. vyutthāpayantu vā kṛṣṇām bahutvāt sukaram hi tat
atha vā pāṇḍavān tasyām bhedayantu tataḥ ca tām
9. Or else, let them incite Krishna (Draupadi), for that is indeed easy due to her being shared by many. Or, let them divide the Pandavas concerning her, and then divide her from them.
भीमसेनस्य वा राजन्नुपायकुशलैर्नरैः ।
मृत्युर्विधीयतां छन्नैः स हि तेषां बलाधिकः ॥१०॥
10. bhīmasenasya vā rājannupāyakuśalairnaraiḥ ,
mṛtyurvidhīyatāṁ channaiḥ sa hi teṣāṁ balādhikaḥ.
10. bhīmasenasya vā rājan upāyakuśalaiḥ naraiḥ mṛtyuḥ
vidhīyatām channaiḥ saḥ hi teṣām balādhikaḥ
10. Or, O King, let Bhīmasena be secretly put to death by men skilled in cunning methods. For he is superior in strength among them.
तस्मिंस्तु निहते राजन्हतोत्साहा हतौजसः ।
यतिष्यन्ते न राज्याय स हि तेषां व्यपाश्रयः ॥११॥
11. tasmiṁstu nihate rājanhatotsāhā hataujasaḥ ,
yatiṣyante na rājyāya sa hi teṣāṁ vyapāśrayaḥ.
11. tasmin tu nihate rājan hatotsāhāḥ hataujasaḥ
yatiṣyante na rājyāya saḥ hi teṣām vyapāśrayaḥ
11. But, O King, with him (Bhīmasena) killed, their enthusiasm and vigor will be destroyed, and they will not strive for the kingdom. Indeed, he is their sole support.
अजेयो ह्यर्जुनः संख्ये पृष्ठगोपे वृकोदरे ।
तमृते फल्गुनो युद्धे राधेयस्य न पादभाक् ॥१२॥
12. ajeyo hyarjunaḥ saṁkhye pṛṣṭhagope vṛkodare ,
tamṛte phalguno yuddhe rādheyasya na pādabhāk.
12. ajeyaḥ hi arjunaḥ saṅkhye pṛṣṭhagope vṛkodare
tam ṛte phalguno yuddhe rādheyasya na pādabhāk
12. Indeed, Arjuna is invincible in battle when Vṛkodara (Bhīmasena) protects his rear. Without him, Arjuna would not be a match for even a quarter of Rādhā's son (Karṇa) in war.
ते जानमाना दौर्बल्यं भीमसेनमृते महत् ।
अस्मान्बलवतो ज्ञात्वा नशिष्यन्त्यबलीयसः ॥१३॥
13. te jānamānā daurbalyaṁ bhīmasenamṛte mahat ,
asmānbalavato jñātvā naśiṣyantyabalīyasaḥ.
13. te jānamānāḥ daurbalyam bhīmasenam ṛte mahat
asmān balavataḥ jñātvā naśiṣyanti abalīyasaḥ
13. Realizing the great weakness without Bhīmasena, and knowing us to be strong, they, being powerless, will be destroyed.
इहागतेषु पार्थेषु निदेशवशवर्तिषु ।
प्रवर्तिष्यामहे राजन्यथाश्रद्धं निबर्हणे ॥१४॥
14. ihāgateṣu pārtheṣu nideśavaśavartiṣu ,
pravartiṣyāmahe rājanyathāśraddhaṁ nibarhaṇe.
14. iha āgateṣu pārtheṣu nideśavaśavartīṣu
pravartiṣyāmahe rājan yathāśraddham nibarhaṇe
14. When the sons of Pṛthā (Pāṇḍavas) arrive here, submissive to our command, O King, we shall proceed with their extermination as we deem appropriate.
अथ वा दर्शनीयाभिः प्रमदाभिर्विलोभ्यताम् ।
एकैकस्तत्र कौन्तेयस्ततः कृष्णा विरज्यताम् ॥१५॥
15. atha vā darśanīyābhiḥ pramadābhirvilobhyatām ,
ekaikastatra kaunteyastataḥ kṛṣṇā virajyatām.
15. atha vā darśanīyābhiḥ pramadābhiḥ vilobhyatām
ekaikaḥ tatra kaunteyaḥ tataḥ kṛṣṇā virajyatām
15. Or alternatively, let each of them be enticed by beautiful women, O son of Kunti, and as a result, let Draupadi become estranged.
प्रेष्यतां वापि राधेयस्तेषामागमनाय वै ।
ते लोप्त्रहारैः संधाय वध्यन्तामाप्तकारिभिः ॥१६॥
16. preṣyatāṁ vāpi rādheyasteṣāmāgamanāya vai ,
te loptrahāraiḥ saṁdhāya vadhyantāmāptakāribhiḥ.
16. preṣyatām vā api rādheyaḥ teṣām āgamanāya vai te
loptrahāraiḥ saṃdhāya vadhyantām āptakāribhiḥ
16. Or else, let the son of Rādhā (Rādheya) be sent to arrange their arrival, and then let them be killed by trustworthy agents who have conspired with looters.
एतेषामभ्युपायानां यस्ते निर्दोषवान्मतः ।
तस्य प्रयोगमातिष्ठ पुरा कालोऽतिवर्तते ॥१७॥
17. eteṣāmabhyupāyānāṁ yaste nirdoṣavānmataḥ ,
tasya prayogamātiṣṭha purā kālo'tivartate.
17. eteṣām abhyupāyānām yaḥ te nirdoṣavān mataḥ
tasya prayogam ātiṣṭha purā kālaḥ ativartate
17. Among these strategies, whichever you consider flawless, implement it before time runs out.
यावच्चाकृतविश्वासा द्रुपदे पार्थिवर्षभे ।
तावदेवाद्य ते शक्या न शक्यास्तु ततः परम् ॥१८॥
18. yāvaccākṛtaviśvāsā drupade pārthivarṣabhe ,
tāvadevādya te śakyā na śakyāstu tataḥ param.
18. yāvat ca akṛtaviśvāsāḥ drupade pārthivarṣabhe
tāvat eva adya te śakyāḥ na śakyāḥ tu tataḥ param
18. And as long as the best of kings, Drupada, has not yet placed his trust in them, they are manageable only for today; after that, they will not be manageable.
एषा मम मतिस्तात निग्रहाय प्रवर्तते ।
साधु वा यदि वासाधु किं वा राधेय मन्यसे ॥१९॥
19. eṣā mama matistāta nigrahāya pravartate ,
sādhu vā yadi vāsādhu kiṁ vā rādheya manyase.
19. eṣā mama matiḥ tāta nigrahāya pravartate
sādhu vā yadi vā asādhu kim vā rādheya manyase
19. This is my opinion, dear one, concerning their suppression. Whether it is right or wrong, O son of Rādhā, what do you think?