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महाभारतः       mahābhārataḥ - book-11, chapter-13

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वैशंपायन उवाच ।
धृतराष्ट्राभ्यनुज्ञातास्ततस्ते कुरुपुंगवाः ।
अभ्ययुर्भ्रातरः सर्वे गान्धारीं सहकेशवाः ॥१॥
1. vaiśaṁpāyana uvāca ,
dhṛtarāṣṭrābhyanujñātāstataste kurupuṁgavāḥ ,
abhyayurbhrātaraḥ sarve gāndhārīṁ sahakeśavāḥ.
1. vaiśaṃpāyana uvāca tataḥ te dhṛtarāṣṭrābhyanujñātāḥ
kurupuṃgavāḥ bhrātaraḥ sarve gāndhārīm sahakeśavāḥ abhyayuḥ
1. vaiśaṃpāyana uvāca: tataḥ dhṛtarāṣṭrābhyanujñātāḥ te sarve bhrātaraḥ kurupuṃgavāḥ sahakeśavāḥ gāndhārīm abhyayuḥ.
1. Vaiśampaayana said: Then, all those brothers, the best among the Kurus, having been granted permission by Dhṛtarāṣṭra, approached Gāndhārī along with Keśava (Kṛṣṇa).
ततो ज्ञात्वा हतामित्रं धर्मराजं युधिष्ठिरम् ।
गान्धारी पुत्रशोकार्ता शप्तुमैच्छदनिन्दिता ॥२॥
2. tato jñātvā hatāmitraṁ dharmarājaṁ yudhiṣṭhiram ,
gāndhārī putraśokārtā śaptumaicchadaninditā.
2. tataḥ jñātvā hatāmitram dharmarājam yudhiṣṭhiram
gāndhārī putraśokārtā śaptum aicchat aninditā
2. tataḥ aninditā putraśokārtā gāndhārī hatāmitram dharmarājam yudhiṣṭhiram jñātvā śaptum aicchat.
2. Then, Gāndhārī, who was blameless and greatly distressed by the grief for her sons, having realized that Yudhiṣṭhira was the king of (dharma) righteousness and his enemies had been slain, wished to utter a curse.
तस्याः पापमभिप्रायं विदित्वा पाण्डवान्प्रति ।
ऋषिः सत्यवतीपुत्रः प्रागेव समबुध्यत ॥३॥
3. tasyāḥ pāpamabhiprāyaṁ viditvā pāṇḍavānprati ,
ṛṣiḥ satyavatīputraḥ prāgeva samabudhyata.
3. tasyāḥ pāpam abhiprāyam viditvā pāṇḍavān prati
ṛṣiḥ satyavatīputraḥ prāk eva samabudhyata
3. satyavatīputraḥ ṛṣiḥ tasyāḥ pāpam abhiprāyam
pāṇḍavān prati viditvā prāk eva samabudhyata
3. Having understood her wicked intention concerning the Pāṇḍavas, the sage, son of Satyavatī, had already perceived it beforehand.
स गङ्गायामुपस्पृश्य पुण्यगन्धं पयः शुचि ।
तं देशमुपसंपेदे परमर्षिर्मनोजवः ॥४॥
4. sa gaṅgāyāmupaspṛśya puṇyagandhaṁ payaḥ śuci ,
taṁ deśamupasaṁpede paramarṣirmanojavaḥ.
4. saḥ gaṅgāyām upaspṛśya puṇyagandham payaḥ śuci
tam deśam upasaṁpede paramarṣiḥ manojavāḥ
4. saḥ paramarṣiḥ manojavāḥ gaṅgāyām puṇyagandham
śuci payaḥ upaspṛśya tam deśam upasaṁpede
4. Having bathed in the pure, sacred-smelling water of the Gaṅgā, that great sage, swift as thought, approached that region.
दिव्येन चक्षुषा पश्यन्मनसानुद्धतेन च ।
सर्वप्राणभृतां भावं स तत्र समबुध्यत ॥५॥
5. divyena cakṣuṣā paśyanmanasānuddhatena ca ,
sarvaprāṇabhṛtāṁ bhāvaṁ sa tatra samabudhyata.
5. divyena cakṣuṣā paśyan manasā anuddhatena ca
sarvaprāṇabhṛtām bhāvam saḥ tatra samabudhyata
5. saḥ divyena cakṣuṣā anuddhatena manasā ca paśyan
tatra sarvaprāṇabhṛtām bhāvam samabudhyata
5. Perceiving with his divine eye and with an undisturbed mind, he understood there the nature (bhāva) of all living beings.
स स्नुषामब्रवीत्काले कल्यवादी महातपाः ।
शापकालमवाक्षिप्य शमकालमुदीरयन् ॥६॥
6. sa snuṣāmabravītkāle kalyavādī mahātapāḥ ,
śāpakālamavākṣipya śamakālamudīrayan.
6. saḥ snuṣām abravīt kāle kalyavādī mahātapāḥ
śāpakālam avākṣipya śamakālam udīrayan
6. saḥ kalyavādī mahātapāḥ kāle śāpakālam
avākṣipya śamakālam udīrayan snuṣām abravīt
6. He, the great ascetic (tapas), speaking auspiciously at the proper moment, addressed his daughter-in-law, setting aside the moment for a curse and proclaiming a moment for tranquility.
न कोपः पाण्डवे कार्यो गान्धारि शममाप्नुहि ।
रजो निगृह्यतामेतच्छृणु चेदं वचो मम ॥७॥
7. na kopaḥ pāṇḍave kāryo gāndhāri śamamāpnuhi ,
rajo nigṛhyatāmetacchṛṇu cedaṁ vaco mama.
7. na kopaḥ pāṇḍave kāryaḥ gāndhāri śamam āpnuhi
rajaḥ nigṛhyatām etat śṛṇu ca idam vacaḥ mama
7. gāndhāri pāṇḍave kopaḥ na kāryaḥ śamam āpnuhi
etat rajaḥ nigṛhyatām ca mama idam vacaḥ śṛṇu
7. O Gāndhārī, do not harbor anger towards the Pāṇḍavas; attain peace. This agitation must be restrained. And listen to these words of mine.
उक्तास्यष्टादशाहानि पुत्रेण जयमिच्छता ।
शिवमाशास्स्व मे मातर्युध्यमानस्य शत्रुभिः ॥८॥
8. uktāsyaṣṭādaśāhāni putreṇa jayamicchatā ,
śivamāśāssva me mātaryudhyamānasya śatrubhiḥ.
8. uktā asi aṣṭādaśa ahāni putreṇa jayam icchatā
śivam āśāsva me mātaḥ yudhyamānasya śatrubhiḥ
8. mātaḥ jayam icchatā putreṇa aṣṭādaśa ahāni uktā
asi me śatrubhiḥ yudhyamānasya śivam āśāsva
8. Your son, desiring victory, spoke to you for eighteen days, saying, 'O mother, bless me, who am fighting against enemies!'
सा तथा याच्यमाना त्वं काले काले जयैषिणा ।
उक्तवत्यसि गान्धारि यतो धर्मस्ततो जयः ॥९॥
9. sā tathā yācyamānā tvaṁ kāle kāle jayaiṣiṇā ,
uktavatyasi gāndhāri yato dharmastato jayaḥ.
9. sā tathā yācyamānā tvam kāle kāle jaya-eṣiṇā
uktavatī asi gāndhāri yataḥ dharmaḥ tataḥ jayaḥ
9. gāndhāri jaya-eṣiṇā kāle kāle tathā yācyamānā
sā tvam yataḥ dharmaḥ tataḥ jayaḥ uktavatī asi
9. O Gāndhārī, you, thus implored repeatedly by the one (your son) desiring victory, had replied, 'Where there is natural law (dharma), there is victory.'
न चाप्यतीतां गान्धारि वाचं ते वितथामहम् ।
स्मरामि भाषमाणायास्तथा प्रणिहिता ह्यसि ॥१०॥
10. na cāpyatītāṁ gāndhāri vācaṁ te vitathāmaham ,
smarāmi bhāṣamāṇāyāstathā praṇihitā hyasi.
10. na ca api atītām gāndhāri vācam te vitathām aham
smarāmi bhāṣamāṇāyāḥ tathā praṇihitā hi asi
10. gāndhāri aham te atītām vācam ca api vitathām
na smarāmi hi bhāṣamāṇāyāḥ tathā praṇihitā asi
10. And indeed, O Gāndhārī, I do not remember that past utterance of yours as false, for you spoke it with such profound attention and sincerity.
सा त्वं धर्मं परिस्मृत्य वाचा चोक्त्वा मनस्विनि ।
कोपं संयच्छ गान्धारि मैवं भूः सत्यवादिनि ॥११॥
11. sā tvaṁ dharmaṁ parismṛtya vācā coktvā manasvini ,
kopaṁ saṁyaccha gāndhāri maivaṁ bhūḥ satyavādini.
11. sā tvam dharmam parismṛtya vācā ca uktvā manasvini
kopam saṃyaccha gāndhāri mā evam bhūḥ satyavādini
11. manasvini gāndhāri tvam dharmam parismṛtya vācā
ca uktvā kopam saṃyaccha satyavādini mā evam bhūḥ
11. Therefore, O resolute Gandhari, remembering your natural law (dharma) and having spoken with your words, restrain your anger. Do not be like this, O truth-speaker.
गान्धार्युवाच ।
भगवन्नाभ्यसूयामि नैतानिच्छामि नश्यतः ।
पुत्रशोकेन तु बलान्मनो विह्वलतीव मे ॥१२॥
12. gāndhāryuvāca ,
bhagavannābhyasūyāmi naitānicchāmi naśyataḥ ,
putraśokena tu balānmano vihvalatīva me.
12. gāndhārī uvāca bhagavan na abhyasūyāmi na etāni icchāmi
naśyataḥ putraśokena tu balāt manaḥ vihvalati iva me
12. gāndhārī uvāca bhagavan na abhyasūyāmi na etāni naśyataḥ
icchāmi tu putraśokena me manaḥ balāt iva vihvalati
12. Gandhari said: "O venerable one, I do not blame you, nor do I wish for these [sons] to perish. But my mind, due to the grief for my sons, seems to waver forcibly."
यथैव कुन्त्या कौन्तेया रक्षितव्यास्तथा मया ।
यथैव धृतराष्ट्रेण रक्षितव्यास्तथा मया ॥१३॥
13. yathaiva kuntyā kaunteyā rakṣitavyāstathā mayā ,
yathaiva dhṛtarāṣṭreṇa rakṣitavyāstathā mayā.
13. yathā eva kuntyā kaunteyāḥ rakṣitavyāḥ tathā mayā
yathā eva dhṛtarāṣṭreṇa rakṣitavyāḥ tathā mayā
13. yathā eva kuntyā kaunteyāḥ rakṣitavyāḥ tathā mayā
yathā eva dhṛtarāṣṭreṇa rakṣitavyāḥ tathā mayā
13. Just as Kunti's sons (Kaunteyas) should be protected by Kunti, similarly they should be protected by me. And just as they should be protected by Dhritarashtra, similarly they should be protected by me.
दुर्योधनापराधेन शकुनेः सौबलस्य च ।
कर्णदुःशासनाभ्यां च वृत्तोऽयं कुरुसंक्षयः ॥१४॥
14. duryodhanāparādhena śakuneḥ saubalasya ca ,
karṇaduḥśāsanābhyāṁ ca vṛtto'yaṁ kurusaṁkṣayaḥ.
14. duryodhanāparādhena śakuneḥ saubalasya ca
karṇaduḥśāsanābhyām ca vṛttaḥ ayam kurusaṃkṣayaḥ
14. ayam kurusaṃkṣayaḥ duryodhanāparādhena śakuneḥ
saubalasya ca karṇaduḥśāsanābhyām ca vṛttaḥ
14. This destruction of the Kurus has occurred due to Duryodhana's offense, and that of Shakuni (the son of Subala), and by Karna and Duhshasana.
नापराध्यति बीभत्सुर्न च पार्थो वृकोदरः ।
नकुलः सहदेवो वा नैव जातु युधिष्ठिरः ॥१५॥
15. nāparādhyati bībhatsurna ca pārtho vṛkodaraḥ ,
nakulaḥ sahadevo vā naiva jātu yudhiṣṭhiraḥ.
15. na aparādhyati bībhatsuḥ na ca pārthaḥ vṛkodaraḥ
nakulaḥ sahadevaḥ vā na eva jātu yudhiṣṭhiraḥ
15. bībhatsuḥ na aparādhyati,
ca pārthaḥ na,
vṛkodaraḥ na.
nakulaḥ sahadevaḥ vā yudhiṣṭhiraḥ na eva jātu.
15. Neither Bībhatsu (Arjuna), nor Pārtha (Arjuna), nor Vṛkodara (Bhīma) commit any wrong. Nor do Nakula, Sahadeva, or even Yudhiṣṭhira ever err.
युध्यमाना हि कौरव्याः कृन्तमानाः परस्परम् ।
निहताः सहिताश्चान्यैस्तत्र नास्त्यप्रियं मम ॥१६॥
16. yudhyamānā hi kauravyāḥ kṛntamānāḥ parasparam ,
nihatāḥ sahitāścānyaistatra nāstyapriyaṁ mama.
16. yudhyamānāḥ hi kauravyāḥ kṛntamānāḥ parasparam
nihatāḥ sahitāḥ ca anyaiḥ tatra na asti apriyam mama
16. hi yudhyamānāḥ kauravyāḥ,
parasparam kṛntamānāḥ,
ca anyaiḥ sahitāḥ nihatāḥ.
tatra mama apriyam na asti.
16. Indeed, when the Kauravas were fighting and cutting down each other, and were slain along with others, I found nothing unpleasant in that.
यत्तु कर्माकरोद्भीमो वासुदेवस्य पश्यतः ।
दुर्योधनं समाहूय गदायुद्धे महामनाः ॥१७॥
17. yattu karmākarodbhīmo vāsudevasya paśyataḥ ,
duryodhanaṁ samāhūya gadāyuddhe mahāmanāḥ.
17. yat tu karma akarot bhīmaḥ vāsudevasya paśyataḥ
duryodhanam samāhūya gadāyuddhe mahāmanāḥ
17. tu yat karma mahāmanāḥ bhīmaḥ vāsudevasya paśyataḥ,
duryodhanam gadāyuddhe samāhūya,
akarot.
17. But the deed that the great-souled Bhīma performed, having challenged Duryodhana to a mace-fight, while Vāsudeva (Kṛṣṇa) was watching...
शिक्षयाभ्यधिकं ज्ञात्वा चरन्तं बहुधा रणे ।
अधो नाभ्यां प्रहृतवांस्तन्मे कोपमवर्धयत् ॥१८॥
18. śikṣayābhyadhikaṁ jñātvā carantaṁ bahudhā raṇe ,
adho nābhyāṁ prahṛtavāṁstanme kopamavardhayat.
18. śikṣayā abhyadhikam jñātvā carantam bahudhā raṇe
adhaḥ nābhyām prahṛtavān tat me kopam avardhayat
18. śikṣayā abhyadhikam,
bahudhā raṇe carantam,
jñātvā,
nābhyām adhaḥ prahṛtavān.
tat me kopam avardhayat.
18. (Bhīma), knowing Duryodhana to be superior in martial training (śikṣā) and moving diversely in battle, struck him below the navel. That (act) increased my anger.
कथं नु धर्मं धर्मज्ञैः समुद्दिष्टं महात्मभिः ।
त्यजेयुराहवे शूराः प्राणहेतोः कथंचन ॥१९॥
19. kathaṁ nu dharmaṁ dharmajñaiḥ samuddiṣṭaṁ mahātmabhiḥ ,
tyajeyurāhave śūrāḥ prāṇahetoḥ kathaṁcana.
19. katham nu dharmam dharmajñaiḥ samudiṣṭam mahātmabhiḥ
tyajeyuḥ āhave śūrāḥ prāṇahetoḥ kathaṃcana
19. śūrāḥ āhave prāṇahetoḥ kathaṃcana,
dharmajñaiḥ mahātmabhiḥ samudiṣṭam dharmam katham nu tyajeyuḥ
19. How indeed could brave warriors ever abandon the natural law (dharma), which has been clearly taught by great souls and those who know the natural law (dharma), for the sake of their lives in battle?