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महाभारतः       mahābhārataḥ - book-1, chapter-205

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वैशंपायन उवाच ।
एवं ते समयं कृत्वा न्यवसंस्तत्र पाण्डवाः ।
वशे शस्त्रप्रतापेन कुर्वन्तोऽन्यान्महीक्षितः ॥१॥
1. vaiśaṁpāyana uvāca ,
evaṁ te samayaṁ kṛtvā nyavasaṁstatra pāṇḍavāḥ ,
vaśe śastrapratāpena kurvanto'nyānmahīkṣitaḥ.
1. vaiśampāyanaḥ uvāca evam te samayam kṛtvā nyavasan tatra
pāṇḍavāḥ vaśe śastaprātapena kurvantaḥ anyān mahīkṣitaḥ
1. Vaiśampāyana said: Having made the agreement in this manner, the Pandavas resided there, bringing other kings under their command through the power of their weapons.
तेषां मनुजसिंहानां पञ्चानाममितौजसाम् ।
बभूव कृष्णा सर्वेषां पार्थानां वशवर्तिनी ॥२॥
2. teṣāṁ manujasiṁhānāṁ pañcānāmamitaujasām ,
babhūva kṛṣṇā sarveṣāṁ pārthānāṁ vaśavartinī.
2. teṣām manujasiṃhānām pañcānām amitaujasām
babhūva kṛṣṇā sarveṣām pārthānām vaśavartinī
2. Krishnaa became obedient to all five of those lion-like men, the sons of Pṛthā (pārthas), who possessed immeasurable prowess.
ते तया तैश्च सा वीरैः पतिभिः सह पञ्चभिः ।
बभूव परमप्रीता नागैरिव सरस्वती ॥३॥
3. te tayā taiśca sā vīraiḥ patibhiḥ saha pañcabhiḥ ,
babhūva paramaprītā nāgairiva sarasvatī.
3. te tayā taiḥ ca sā vīraiḥ patibhiḥ saha pañcabhiḥ
babhūva paramaprītā nāgaiḥ iva sarasvatī
3. Then, she, along with her five heroic husbands, became exceedingly pleased through her own presence and their companionship, just like the Sarasvati river [is delighted] by the Nāgas.
वर्तमानेषु धर्मेण पाण्डवेषु महात्मसु ।
व्यवर्धन्कुरवः सर्वे हीनदोषाः सुखान्विताः ॥४॥
4. vartamāneṣu dharmeṇa pāṇḍaveṣu mahātmasu ,
vyavardhankuravaḥ sarve hīnadoṣāḥ sukhānvitāḥ.
4. vartamāneṣu dharmeṇa pāṇḍaveṣu mahātmasu
vyavardhan kuravaḥ sarve hīnadoṣāḥ sukhānvitāḥ
4. While the magnanimous Pandavas were abiding by the natural law (dharma), all the Kurus prospered, being free from vices and filled with happiness.
अथ दीर्घेण कालेन ब्राह्मणस्य विशां पते ।
कस्यचित्तस्कराः केचिज्जह्रुर्गा नृपसत्तम ॥५॥
5. atha dīrgheṇa kālena brāhmaṇasya viśāṁ pate ,
kasyacittaskarāḥ kecijjahrurgā nṛpasattama.
5. atha dīrgheṇa kālena brāhmaṇasya viśām pate
kasyacit taskarāḥ kecit jahruḥ gāḥ nṛpasattama
5. Then, after a long time, O lord of the people, O best of kings, some thieves stole the cows of a certain Brahmin.
ह्रियमाणे धने तस्मिन्ब्राह्मणः क्रोधमूर्च्छितः ।
आगम्य खाण्डवप्रस्थमुदक्रोशत पाण्डवान् ॥६॥
6. hriyamāṇe dhane tasminbrāhmaṇaḥ krodhamūrcchitaḥ ,
āgamya khāṇḍavaprasthamudakrośata pāṇḍavān.
6. hriyamāṇe dhane tasmin brāhmaṇaḥ krodhamūrcchitaḥ
āgamya khāṇḍavaprastham udakrośata pāṇḍavān
6. As that wealth was being stolen, the Brahmin, overcome with anger, arrived at Khāṇḍavaprastha and cried out to the Pandavas.
ह्रियते गोधनं क्षुद्रैर्नृशंसैरकृतात्मभिः ।
प्रसह्य वोऽस्माद्विषयादभिधावत पाण्डवाः ॥७॥
7. hriyate godhanaṁ kṣudrairnṛśaṁsairakṛtātmabhiḥ ,
prasahya vo'smādviṣayādabhidhāvata pāṇḍavāḥ.
7. hriyate godhanam kṣudraiḥ nṛśaṃsaiḥ akṛtātmabhiḥ
prasahya vaḥ asmāt viṣayāt abhidhāvata pāṇḍavāḥ
7. Your cattle wealth is being forcibly stolen from this region by petty, cruel individuals lacking a cultivated self (ātman). O Pāṇḍavas, rush forth!
ब्राह्मणस्य प्रमत्तस्य हविर्ध्वाङ्क्षैर्विलुप्यते ।
शार्दूलस्य गुहां शून्यां नीचः क्रोष्टाभिमर्शति ॥८॥
8. brāhmaṇasya pramattasya havirdhvāṅkṣairvilupyate ,
śārdūlasya guhāṁ śūnyāṁ nīcaḥ kroṣṭābhimarśati.
8. brāhmaṇasya pramattasya haviḥ dhvāṅkṣaiḥ vilupyate
śārdūlasya guhām śūnyām nīcaḥ kroṣṭā abhimarśati
8. Just as the sacrificial offering (haviḥ) of a careless Brahmin is plundered by crows, so too does a lowly jackal (kroṣṭā) violate the empty cave of a tiger.
ब्राह्मणस्वे हृते चोरैर्धर्मार्थे च विलोपिते ।
रोरूयमाणे च मयि क्रियतामस्त्रधारणम् ॥९॥
9. brāhmaṇasve hṛte corairdharmārthe ca vilopite ,
rorūyamāṇe ca mayi kriyatāmastradhāraṇam.
9. brāhmaṇasve hṛte coraiḥ dharmārthe ca vilopite
rorūyamāṇe ca mayi kriyatām astradhāraṇam
9. When the property of a Brahmin is stolen by thieves, and the purpose of natural law (dharma) is violated, and while I am wailing loudly, let arms be taken up.
रोरूयमाणस्याभ्याशे तस्य विप्रस्य पाण्डवः ।
तानि वाक्यानि शुश्राव कुन्तीपुत्रो धनंजयः ॥१०॥
10. rorūyamāṇasyābhyāśe tasya viprasya pāṇḍavaḥ ,
tāni vākyāni śuśrāva kuntīputro dhanaṁjayaḥ.
10. rorūyamāṇasya abhyāśe tasya viprasya pāṇḍavaḥ
tāni vākyāni śuśrāva kuntīputraḥ dhanaṃjayaḥ
10. Near that loudly wailing Brahmin (vipra), the Pāṇḍava, Kuntī's son (kuntīputra), Dhananjaya, heard those words.
श्रुत्वा चैव महाबाहुर्मा भैरित्याह तं द्विजम् ।
आयुधानि च यत्रासन्पाण्डवानां महात्मनाम् ।
कृष्णया सह तत्रासीद्धर्मराजो युधिष्ठिरः ॥११॥
11. śrutvā caiva mahābāhurmā bhairityāha taṁ dvijam ,
āyudhāni ca yatrāsanpāṇḍavānāṁ mahātmanām ,
kṛṣṇayā saha tatrāsīddharmarājo yudhiṣṭhiraḥ.
11. śrutvā ca eva mahābāhuḥ mā bhaiḥ iti
āha tam dvijam āyudhāni ca yatra āsan
pāṇḍavānām mahātmanām kṛṣṇayā saha
tatra āsīt dharmarājaḥ yudhiṣṭhiraḥ
11. Having heard (the complaint), the mighty-armed one said to that brahmin, "Do not fear." There, where the weapons of the great-souled Pāṇḍavas were, the king of natural law (dharma), Yudhiṣṭhira, was present with Kṛṣṇā (Draupadī).
स प्रवेशाय चाशक्तो गमनाय च पाण्डवः ।
तस्य चार्तस्य तैर्वाक्यैश्चोद्यमानः पुनः पुनः ।
आक्रन्दे तत्र कौन्तेयश्चिन्तयामास दुःखितः ॥१२॥
12. sa praveśāya cāśakto gamanāya ca pāṇḍavaḥ ,
tasya cārtasya tairvākyaiścodyamānaḥ punaḥ punaḥ ,
ākrande tatra kaunteyaścintayāmāsa duḥkhitaḥ.
12. saḥ praveśāya ca aśaktaḥ gamanāya ca
pāṇḍavaḥ tasya ca ārtasya taiḥ vākyaiḥ
codyamānaḥ punaḥ punaḥ ākrande
tatra kaunteyaḥ cintayāmāsa duḥkhitaḥ
12. That Pāṇḍava (Yudhiṣṭhira), unable to (immediately engage in) action or (to simply) depart, was repeatedly urged by the words of that distressed (brahmin). The son of Kunti (Yudhiṣṭhira), distressed, reflected deeply at that outcry.
ह्रियमाणे धने तस्मिन्ब्राह्मणस्य तपस्विनः ।
अश्रुप्रमार्जनं तस्य कर्तव्यमिति निश्चितः ॥१३॥
13. hriyamāṇe dhane tasminbrāhmaṇasya tapasvinaḥ ,
aśrupramārjanaṁ tasya kartavyamiti niścitaḥ.
13. hriyamāṇe dhane tasmin brāhmaṇasya tapasvinaḥ
aśrupramārjanam tasya kartavyam iti niścitaḥ
13. Since that wealth of the pitiable brahmin was being stolen, Yudhiṣṭhira resolved, "The wiping away of his tears (i.e., his consolation) must be accomplished."
उपप्रेक्षणजोऽधर्मः सुमहान्स्यान्महीपतेः ।
यद्यस्य रुदतो द्वारि न करोम्यद्य रक्षणम् ॥१४॥
14. upaprekṣaṇajo'dharmaḥ sumahānsyānmahīpateḥ ,
yadyasya rudato dvāri na karomyadya rakṣaṇam.
14. upaprekṣaṇajaḥ adharmaḥ sumahān syāt mahīpateḥ
yadi asya rudataḥ dvāri na karomi adya rakṣaṇam
14. "If I do not provide protection today for this man weeping at my door, a very great transgression of natural law (adharma) will arise for the king from (my) merely looking on (passively)."
अनास्तिक्यं च सर्वेषामस्माकमपि रक्षणे ।
प्रतितिष्ठेत लोकेऽस्मिन्नधर्मश्चैव नो भवेत् ॥१५॥
15. anāstikyaṁ ca sarveṣāmasmākamapi rakṣaṇe ,
pratitiṣṭheta loke'sminnadharmaścaiva no bhavet.
15. anāstikyam ca sarveṣām asmākam api rakṣaṇe |
pratitiṣṭheta loke asmin adharmaḥ ca eva naḥ bhavet
15. And should a lack of conviction (anāstikya) regarding the protection of all, including ourselves, become established in this world, then unrighteousness (adharma) would certainly befall us.
अनापृच्छ्य च राजानं गते मयि न संशयः ।
अजातशत्रोर्नृपतेर्मम चैवाप्रियं भवेत् ॥१६॥
16. anāpṛcchya ca rājānaṁ gate mayi na saṁśayaḥ ,
ajātaśatrornṛpatermama caivāpriyaṁ bhavet.
16. anāpṛcchya ca rājānam gate mayi na saṃśayaḥ |
ajātaśatroḥ nṛpateḥ mama ca eva apriyam bhavet
16. And if I depart without consulting the king, it is certain that it would be displeasing to King Ajātaśatru and indeed also to me.
अनुप्रवेशे राज्ञस्तु वनवासो भवेन्मम ।
अधर्मो वा महानस्तु वने वा मरणं मम ।
शरीरस्यापि नाशेन धर्म एव विशिष्यते ॥१७॥
17. anupraveśe rājñastu vanavāso bhavenmama ,
adharmo vā mahānastu vane vā maraṇaṁ mama ,
śarīrasyāpi nāśena dharma eva viśiṣyate.
17. anupraveśe rājñaḥ tu vanavāsaḥ
bhavet mama | adharmaḥ vā mahān astu
vane vā maraṇam mama | śarīrasya
api nāśena dharmaḥ eva viśiṣyate
17. If the king enters (the forest), then forest exile would be my destiny. Otherwise, a great unrighteousness (adharma) would occur, or my death in the forest. Yet, even with the destruction of the body, adherence to natural law (dharma) alone is superior.
एवं विनिश्चित्य ततः कुन्तीपुत्रो धनंजयः ।
अनुप्रविश्य राजानमापृच्छ्य च विशां पते ॥१८॥
18. evaṁ viniścitya tataḥ kuntīputro dhanaṁjayaḥ ,
anupraviśya rājānamāpṛcchya ca viśāṁ pate.
18. evam viniścitya tataḥ kuntīputraḥ dhanaṃjayaḥ
| anupraviśya rājānam āpṛcchya ca viśām pate
18. Having thus firmly resolved, then Kuntī’s son Dhananjaya (Arjuna), after entering and consulting the king - O lord of the people - ... (The verse is incomplete.)
धनुरादाय संहृष्टो ब्राह्मणं प्रत्यभाषत ।
ब्राह्मणागम्यतां शीघ्रं यावत्परधनैषिणः ॥१९॥
19. dhanurādāya saṁhṛṣṭo brāhmaṇaṁ pratyabhāṣata ,
brāhmaṇāgamyatāṁ śīghraṁ yāvatparadhanaiṣiṇaḥ.
19. dhanuḥ ādāya saṃhṛṣṭaḥ brāhmaṇam prati abhāṣata
brāhmaṇa āgamyatām śīghram yāvat paradhanaiṣiṇaḥ
19. Taking his bow, he, greatly delighted, addressed the brahmin, saying: "O brahmin, let us go quickly, as long as those who covet others' wealth (paradhanaiṣin)..."
न दूरे ते गताः क्षुद्रास्तावद्गच्छामहे सह ।
यावदावर्तयाम्यद्य चोरहस्ताद्धनं तव ॥२०॥
20. na dūre te gatāḥ kṣudrāstāvadgacchāmahe saha ,
yāvadāvartayāmyadya corahastāddhanaṁ tava.
20. na dūre te gatāḥ kṣudrāḥ tāvat gacchāmahe saha
yāvat āvartayāmi adya corahastāt dhanam tava
20. ...those vile ones (kṣudra) have not gone far. Let us go together until I recover your wealth from the hands of the thieves today.
सोऽनुसृत्य महाबाहुर्धन्वी वर्मी रथी ध्वजी ।
शरैर्विध्वंसितांश्चोरानवजित्य च तद्धनम् ॥२१॥
21. so'nusṛtya mahābāhurdhanvī varmī rathī dhvajī ,
śarairvidhvaṁsitāṁścorānavajitya ca taddhanam.
21. saḥ anusṛtya mahābāhuḥ dhanvī varmī rathī dhvajī
śaraiḥ vidhvaṃsitān caurān avajitya ca tat dhanam
21. So, the mighty-armed (mahābāhu) one, an archer, armored, charioteer, and standard-bearer, having followed them and having conquered the thieves, who were annihilated by arrows, and (having recovered) that wealth...
ब्राह्मणस्य उपाहृत्य यशः पीत्वा च पाण्डवः ।
आजगाम पुरं वीरः सव्यसाची परंतपः ॥२२॥
22. brāhmaṇasya upāhṛtya yaśaḥ pītvā ca pāṇḍavaḥ ,
ājagāma puraṁ vīraḥ savyasācī paraṁtapaḥ.
22. brāhmaṇasya upāhṛtya yaśaḥ pītvā ca pāṇḍavaḥ
ājagāma puram vīraḥ savyasācī paraṃtapaḥ
22. Having delivered (the wealth) to the brahmin and having gained glory, the hero Pāṇḍava (son of Pāṇḍu), Arjuna (savyasācin), the tormentor of foes (paraṃtapa), returned to the city.
सोऽभिवाद्य गुरून्सर्वांस्तैश्चापि प्रतिनन्दितः ।
धर्मराजमुवाचेदं व्रतमादिश्यतां मम ॥२३॥
23. so'bhivādya gurūnsarvāṁstaiścāpi pratinanditaḥ ,
dharmarājamuvācedaṁ vratamādiśyatāṁ mama.
23. saḥ abhivādya gurūn sarvān taiḥ ca api pratīnanditaḥ
dharmarājam uvāca idam vratam ādiśyatām mama
23. Having greeted all his elders, and being greeted in return by them, he said this to Dharmarāja (Yudhiṣṭhira): "Let my vow be commanded to me."
समयः समतिक्रान्तो भवत्संदर्शनान्मया ।
वनवासं गमिष्यामि समयो ह्येष नः कृतः ॥२४॥
24. samayaḥ samatikrānto bhavatsaṁdarśanānmayā ,
vanavāsaṁ gamiṣyāmi samayo hyeṣa naḥ kṛtaḥ.
24. samayaḥ samatikrāntaḥ bhavatsandarśanāt mayā
vanavāsam gamiṣyāmi samayaḥ hi eṣaḥ naḥ kṛtaḥ
24. "Due to my meeting with you, the time (for exile) has elapsed for me. I will now go to dwell in the forest, for this agreement was indeed made by us."
इत्युक्तो धर्मराजस्तु सहसा वाक्यमप्रियम् ।
कथमित्यब्रवीद्वाचा शोकार्तः सज्जमानया ।
युधिष्ठिरो गुडाकेशं भ्राता भ्रातरमच्युतम् ॥२५॥
25. ityukto dharmarājastu sahasā vākyamapriyam ,
kathamityabravīdvācā śokārtaḥ sajjamānayā ,
yudhiṣṭhiro guḍākeśaṁ bhrātā bhrātaramacyutam.
25. iti uktaḥ dharmarājaḥ tu sahasā
vākyam apriyam katham iti abravīt vācā
śokārtaḥ sajjamānayā yudhiṣṭhiraḥ
guḍākeśam bhrātā bhrātaram acyutam
25. When addressed thus, Dharmarāja (Yudhiṣṭhira), afflicted with sorrow, suddenly spoke an unpleasant word, saying "How?" with a faltering voice. Thus, Yudhiṣṭhira, the brother, addressed his steadfast brother Guḍākeśa (Arjuna).
प्रमाणमस्मि यदि ते मत्तः शृणु वचोऽनघ ।
अनुप्रवेशे यद्वीर कृतवांस्त्वं ममाप्रियम् ।
सर्वं तदनुजानामि व्यलीकं न च मे हृदि ॥२६॥
26. pramāṇamasmi yadi te mattaḥ śṛṇu vaco'nagha ,
anupraveśe yadvīra kṛtavāṁstvaṁ mamāpriyam ,
sarvaṁ tadanujānāmi vyalīkaṁ na ca me hṛdi.
26. pramāṇam asmi yadi te mattaḥ śṛṇu
vacaḥ anagha anupraveśe yat vīra
kṛtavān tvam mama apriyam sarvam tat
anujānāmi vyalīkam na ca me hṛdi
26. "If I am your authority, then listen to my words, O sinless one. Whatever unpleasantness, O hero, you caused me by entering (the dice game, leading to exile), I forgive all of that. There is no ill-will in my heart towards you."
गुरोरनुप्रवेशो हि नोपघातो यवीयसः ।
यवीयसोऽनुप्रवेशो ज्येष्ठस्य विधिलोपकः ॥२७॥
27. guroranupraveśo hi nopaghāto yavīyasaḥ ,
yavīyaso'nupraveśo jyeṣṭhasya vidhilopakaḥ.
27. guroḥ anuprāveśaḥ hi na upaghātaḥ yavīyasaḥ |
yavīyasaḥ anuprāveśaḥ jyeṣṭhasya vidhilopakaḥ
27. Indeed, a guru's entry is not an impediment to a younger person. However, a younger person's entry into the domain of an elder is a transgression of the rule (vidhi).
निवर्तस्व महाबाहो कुरुष्व वचनं मम ।
न हि ते धर्मलोपोऽस्ति न च मे धर्षणा कृता ॥२८॥
28. nivartasva mahābāho kuruṣva vacanaṁ mama ,
na hi te dharmalopo'sti na ca me dharṣaṇā kṛtā.
28. nivartasva mahābāho kuruṣva vacanam mama | na
hi te dharmalopaḥ asti na ca me dharṣaṇā kṛtā
28. O mighty-armed one, desist and heed my word. Indeed, there will be no violation of your duty (dharma), and no insult has been committed by me.
अर्जुन उवाच ।
न व्याजेन चरेद्धर्ममिति मे भवतः श्रुतम् ।
न सत्याद्विचलिष्यामि सत्येनायुधमालभे ॥२९॥
29. arjuna uvāca ,
na vyājena careddharmamiti me bhavataḥ śrutam ,
na satyādvicaliṣyāmi satyenāyudhamālabhe.
29. arjunaḥ uvāca | na vyājena caret dharmam iti me bhavataḥ
śrutam | na satyāt vicaliṣyāmi satyena āyudham ālabhe
29. Arjuna said: 'I have heard from you that one should not perform their duty (dharma) through deception. I will not deviate from truth, and by truth, I will take up my weapon.'
वैशंपायन उवाच ।
सोऽभ्यनुज्ञाप्य राजानं ब्रह्मचर्याय दीक्षितः ।
वने द्वादश वर्षाणि वासायोपजगाम ह ॥३०॥
30. vaiśaṁpāyana uvāca ,
so'bhyanujñāpya rājānaṁ brahmacaryāya dīkṣitaḥ ,
vane dvādaśa varṣāṇi vāsāyopajagāma ha.
30. vaiśaṃpāyanaḥ uvāca | saḥ abhyanujñāpya rājānam brahmacaryāya
dīkṣitaḥ | vane dvādaśa varṣāṇi vāsāya upajagāma ha
30. Vaiśampāyana said: 'Having obtained permission from the king, he was initiated for a life of spiritual studenthood (brahmacarya) and indeed went to the forest to reside there for twelve years.'