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महाभारतः       mahābhārataḥ - book-3, chapter-154

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वैशंपायन उवाच ।
ततस्तान्परिविश्वस्तान्वसतस्तत्र पाण्डवान् ।
गतेषु तेषु रक्षःसु भीमसेनात्मजेऽपि च ॥१॥
1. vaiśaṁpāyana uvāca ,
tatastānpariviśvastānvasatastatra pāṇḍavān ,
gateṣu teṣu rakṣaḥsu bhīmasenātmaje'pi ca.
1. vaiśampāyana uvāca tataḥ tān pariviśvastān vasataḥ tatra
pāṇḍavān gateṣu teṣu rakṣaḥsu bhīmasenātmaje api ca
1. Vaiśampāyana said: Then, while the Pāṇḍavas, having become completely confident, were residing there, and after those rakṣasas and also Bhīmasena's son had departed...
रहितान्भीमसेनेन कदाचित्तान्यदृच्छया ।
जहार धर्मराजानं यमौ कृष्णां च राक्षसः ॥२॥
2. rahitānbhīmasenena kadācittānyadṛcchayā ,
jahāra dharmarājānaṁ yamau kṛṣṇāṁ ca rākṣasaḥ.
2. rahitān bhīmasenena kadācit tān yadṛcchayā
jahāra dharmarājānam yamau kṛṣṇām ca rākṣasaḥ
2. Once, when they were without Bhīmasena, a demon (rākṣasa) by chance carried off King Yudhiṣṭhira (dharmarāja), the twins (Nakula and Sahadeva), and Draupadī (Kṛṣṇā).
ब्राह्मणो मन्त्रकुशलः सर्वास्त्रेष्वस्त्रवित्तमः ।
इति ब्रुवन्पाण्डवेयान्पर्युपास्ते स्म नित्यदा ॥३॥
3. brāhmaṇo mantrakuśalaḥ sarvāstreṣvastravittamaḥ ,
iti bruvanpāṇḍaveyānparyupāste sma nityadā.
3. brāhmaṇaḥ mantrakuśalaḥ sarvāstreṣu astravittamah
iti bruvan pāṇḍaveyān paryupāste sma nityadā
3. Proclaiming, 'I am a Brahmin, skilled in sacred incantations (mantra), and most excellent in all weapons,' he (Jaṭāsura) constantly attended the sons of Pāṇḍu.
परीक्षमाणः पार्थानां कलापानि धनूंषि च ।
अन्तरं समभिप्रेप्सुर्नाम्ना ख्यातो जटासुरः ॥४॥
4. parīkṣamāṇaḥ pārthānāṁ kalāpāni dhanūṁṣi ca ,
antaraṁ samabhiprepsurnāmnā khyāto jaṭāsuraḥ.
4. parīkṣamāṇaḥ pārthānām kalāpāni dhanūṃṣi ca
antaram samabhiprepsuḥ nāmnā khyātaḥ jaṭāsuraḥ
4. This was Jaṭāsura by name, who was observing the Pārthas' quivers and bows, intending to seize an opportunity (antara) to strike.
स भीमसेने निष्क्रान्ते मृगयार्थमरिंदमे ।
अन्यद्रूपं समास्थाय विकृतं भैरवं महत् ॥५॥
5. sa bhīmasene niṣkrānte mṛgayārthamariṁdame ,
anyadrūpaṁ samāsthāya vikṛtaṁ bhairavaṁ mahat.
5. sa bhīmasene niṣkrānte mṛgayārtham ariṃdame
anyat rūpam samāsthāya vikṛtam bhairavam mahat
5. When Bhīmasena, the subduer of enemies, had gone out for hunting, he (Jaṭāsura) assumed another form - one that was monstrous, terrifying, and massive.
गृहीत्वा सर्वशस्त्राणि द्रौपदीं परिगृह्य च ।
प्रातिष्ठत स दुष्टात्मा त्रीन्गृहीत्वा च पाण्डवान् ॥६॥
6. gṛhītvā sarvaśastrāṇi draupadīṁ parigṛhya ca ,
prātiṣṭhata sa duṣṭātmā trīngṛhītvā ca pāṇḍavān.
6. gṛhītvā sarvaśastrāṇi draupadīm parigṛhya ca
prātiṣṭhata sa duṣṭātmā trīn gṛhītvā ca pāṇḍavān
6. That wicked soul departed, having seized all weapons and taken Draupadi, and also having captured the three Pāṇḍavas.
सहदेवस्तु यत्नेन ततोऽपक्रम्य पाण्डवः ।
आक्रन्दद्भीमसेनं वै येन यातो महाबलः ॥७॥
7. sahadevastu yatnena tato'pakramya pāṇḍavaḥ ,
ākrandadbhīmasenaṁ vai yena yāto mahābalaḥ.
7. sahadevaḥ tu yatnena tataḥ apakramya pāṇḍavaḥ
ākrandat bhīmasenam vai yena yātaḥ mahābalaḥ
7. But Sahadeva, the Pāṇḍava, having carefully escaped from that place, cried out to Bhimasena, indeed, in the direction where the mighty one had gone.
तमब्रवीद्धर्मराजो ह्रियमाणो युधिष्ठिरः ।
धर्मस्ते हीयते मूढ न चैनं समवेक्षसे ॥८॥
8. tamabravīddharmarājo hriyamāṇo yudhiṣṭhiraḥ ,
dharmaste hīyate mūḍha na cainaṁ samavekṣase.
8. tam abravīt dharmarājaḥ hriyamāṇaḥ yudhiṣṭhiraḥ
dharmaḥ te hīyate mūḍha na ca enam samavekṣase
8. Yudhishthira, the King of dharma (dharmarāja), while being carried away, said to him: 'O fool, your natural law (dharma) is being violated, and you are not paying attention to this!'
येऽन्ये केचिन्मनुष्येषु तिर्यग्योनिगता अपि ।
गन्धर्वयक्षरक्षांसि वयांसि पशवस्तथा ।
मनुष्यानुपजीवन्ति ततस्त्वमुपजीवसि ॥९॥
9. ye'nye kecinmanuṣyeṣu tiryagyonigatā api ,
gandharvayakṣarakṣāṁsi vayāṁsi paśavastathā ,
manuṣyānupajīvanti tatastvamupajīvasi.
9. ye anye kecit manuṣyeṣu tiryagyonigatā
api gandharvayakṣarakṣāṃsi
vayāṃsi paśavaḥ tathā manuṣyān
upajīvanti tataḥ tvam upajīvasi
9. Even some others among people, and those born into lower species, Gandharvas, Yakshas, Rakshasas, birds, and other animals as well - all these subsist by relying on humans. Yet you (the villain) also subsist (in this degenerate way).
समृद्ध्या ह्यस्य लोकस्य लोको युष्माकमृध्यते ।
इमं च लोकं शोचन्तमनुशोचन्ति देवताः ।
पूज्यमानाश्च वर्धन्ते हव्यकव्यैर्यथाविधि ॥१०॥
10. samṛddhyā hyasya lokasya loko yuṣmākamṛdhyate ,
imaṁ ca lokaṁ śocantamanuśocanti devatāḥ ,
pūjyamānāśca vardhante havyakavyairyathāvidhi.
10. samṛddhyā hi asya lokasya lokaḥ
yuṣmākam ṛdhyate imam ca lokam śocantam
anuśocanti devatāḥ pūjyamānāḥ
ca vardhante havyakavyaiḥ yathāvidhi
10. For, by the prosperity of this world, your world also prospers. And the deities (devatāḥ) lament along with this world when it grieves. When worshipped properly with offerings for the gods (havya) and ancestors (kavya), they also flourish.
वयं राष्ट्रस्य गोप्तारो रक्षितारश्च राक्षस ।
राष्ट्रस्यारक्ष्यमाणस्य कुतो भूतिः कुतः सुखम् ॥११॥
11. vayaṁ rāṣṭrasya goptāro rakṣitāraśca rākṣasa ,
rāṣṭrasyārakṣyamāṇasya kuto bhūtiḥ kutaḥ sukham.
11. vayam rāṣṭrasya goptāraḥ rakṣitāraḥ ca rākṣasa
rāṣṭrasya arakṣyamāṇasya kutaḥ bhūtiḥ kutaḥ sukham
11. O Rākṣasa, we are the protectors and guardians of the kingdom. From where can there be prosperity or happiness for a kingdom that is not being protected?
न च राजावमन्तव्यो रक्षसा जात्वनागसि ।
अणुरप्यपचारश्च नास्त्यस्माकं नराशन ॥१२॥
12. na ca rājāvamantavyo rakṣasā jātvanāgasi ,
aṇurapyapacāraśca nāstyasmākaṁ narāśana.
12. na ca rājā avamantavyaḥ rakṣasā jātu anāgasi
aṇuḥ api apacāraḥ ca na asti asmākam narāśana
12. And a king, when innocent, should never be disrespected by a Rākṣasa. O eater of men (narāśana), there is not even a small transgression on our part.
द्रोग्धव्यं न च मित्रेषु न विश्वस्तेषु कर्हिचित् ।
येषां चान्नानि भुञ्जीत यत्र च स्यात्प्रतिश्रयः ॥१३॥
13. drogdhavyaṁ na ca mitreṣu na viśvasteṣu karhicit ,
yeṣāṁ cānnāni bhuñjīta yatra ca syātpratiśrayaḥ.
13. drogdhavyam na ca mitreṣu na viśvasteṣu karhicit
yeṣām ca annāni bhuñjīta yatra ca syāt pratiśrayaḥ
13. One should never betray friends, nor those who are trusted, ever. Furthermore, one should not betray those whose food one eats, or where one has accepted shelter.
स त्वं प्रतिश्रयेऽस्माकं पूज्यमानः सुखोषितः ।
भुक्त्वा चान्नानि दुष्प्रज्ञ कथमस्माञ्जिहीर्षसि ॥१४॥
14. sa tvaṁ pratiśraye'smākaṁ pūjyamānaḥ sukhoṣitaḥ ,
bhuktvā cānnāni duṣprajña kathamasmāñjihīrṣasi.
14. sa tvam pratiśraye asmākam pūjyamānaḥ sukhoṣitaḥ
bhuktvā ca annāni duṣprajña katham asmān jihīrṣasi
14. You, who were honored and dwelt comfortably in our abode, and having eaten our food, O foolish one, how do you now wish to abandon us?
एवमेव वृथाचारो वृथावृद्धो वृथामतिः ।
वृथामरणमर्हस्त्वं वृथाद्य न भविष्यसि ॥१५॥
15. evameva vṛthācāro vṛthāvṛddho vṛthāmatiḥ ,
vṛthāmaraṇamarhastvaṁ vṛthādya na bhaviṣyasi.
15. evam eva vṛthācāraḥ vṛthāvṛddhaḥ vṛthāmatiḥ
vṛthāmaraṇam arhasi tvam vṛthā adya na bhaviṣyasi
15. Indeed, you whose conduct is useless, who has aged in vain, and whose intelligence is futile - you deserve a pointless death. Today, you will certainly not continue to exist in vain.
अथ चेद्दुष्टबुद्धिस्त्वं सर्वैर्धर्मैर्विवर्जितः ।
प्रदाय शस्त्राण्यस्माकं युद्धेन द्रौपदीं हर ॥१६॥
16. atha cedduṣṭabuddhistvaṁ sarvairdharmairvivarjitaḥ ,
pradāya śastrāṇyasmākaṁ yuddhena draupadīṁ hara.
16. atha cet duṣṭabuddhiḥ tvam sarvaiḥ dharmaiḥ vivarjitaḥ
pradāya śastrāṇi asmākam yuddhena draupadīm hara
16. But if you are indeed evil-minded and devoid of all principles of righteousness (dharma), then hand over our weapons to us and seize Draupadi through battle!
अथ चेत्त्वमविज्ञाय इदं कर्म करिष्यसि ।
अधर्मं चाप्यकीर्तिं च लोके प्राप्स्यसि केवलम् ॥१७॥
17. atha cettvamavijñāya idaṁ karma kariṣyasi ,
adharmaṁ cāpyakīrtiṁ ca loke prāpsyasi kevalam.
17. atha cet tvam avijñāya idam karma kariṣyasi
adharmam ca api akīrtim ca loke prāpsyasi kevalam
17. But if you perform this action without understanding its implications, you will surely incur only unrighteousness (adharma) and disgrace in the world.
एतामद्य परामृश्य स्त्रियं राक्षस मानुषीम् ।
विषमेतत्समालोड्य कुम्भेन प्राशितं त्वया ॥१८॥
18. etāmadya parāmṛśya striyaṁ rākṣasa mānuṣīm ,
viṣametatsamāloḍya kumbhena prāśitaṁ tvayā.
18. etām adya parāmṛśya striyam rākṣasa mānuṣīm
viṣam etat samāloḍya kumbhena prāśitam tvayā
18. O Rākṣasa, by seizing this human woman today, and by churning this very poison with a jar, it is as if that poison has been consumed by you.
ततो युधिष्ठिरस्तस्य भारिकः समपद्यत ।
स तु भाराभिभूतात्मा न तथा शीघ्रगोऽभवत् ॥१९॥
19. tato yudhiṣṭhirastasya bhārikaḥ samapadyata ,
sa tu bhārābhibhūtātmā na tathā śīghrago'bhavat.
19. tataḥ yudhiṣṭhiraḥ tasya bhārikaḥ samapadyata saḥ
tu bhārābhibhūtātmā na tathā śīghragaḥ abhavat
19. Then Yudhiṣṭhira became his bearer. But with his inner self (ātman) overwhelmed by the burden, he was not moving so swiftly.
अथाब्रवीद्द्रौपदीं च नकुलं च युधिष्ठिरः ।
मा भैष्ट राक्षसान्मूढाद्गतिरस्य मया हृता ॥२०॥
20. athābravīddraupadīṁ ca nakulaṁ ca yudhiṣṭhiraḥ ,
mā bhaiṣṭa rākṣasānmūḍhādgatirasya mayā hṛtā.
20. atha abravīt draupadīm ca nakulam ca yudhiṣṭhiraḥ
mā bhaiṣṭa rākṣasāt mūḍhāt gatiḥ asya mayā hṛtā
20. Then Yudhiṣṭhira spoke to Draupadī and Nakula, saying, 'Do not fear that foolish Rākṣasa; his speed (gati) has been taken away by me.'
नातिदूरे महाबाहुर्भविता पवनात्मजः ।
अस्मिन्मुहूर्ते संप्राप्ते न भविष्यति राक्षसः ॥२१॥
21. nātidūre mahābāhurbhavitā pavanātmajaḥ ,
asminmuhūrte saṁprāpte na bhaviṣyati rākṣasaḥ.
21. na atidūre mahābāhuḥ bhavitā pavanātmajaḥ
asmin muhūrte samprāpte na bhaviṣyati rākṣasaḥ
21. The great-armed son of the wind (Pavanātmaja) will not be very far. Once this moment arrives, the Rākṣasa will no longer exist.
सहदेवस्तु तं दृष्ट्वा राक्षसं मूढचेतसम् ।
उवाच वचनं राजन्कुन्तीपुत्रं युधिष्ठिरम् ॥२२॥
22. sahadevastu taṁ dṛṣṭvā rākṣasaṁ mūḍhacetasam ,
uvāca vacanaṁ rājankuntīputraṁ yudhiṣṭhiram.
22. sahadevaḥ tu taṃ dṛṣṭvā rākṣasam mūḍhacetasam
uvāca vacanam rājan kuntīputram yudhiṣṭhiram
22. Sahadeva, upon seeing that bewildered demon (rākṣasa), then addressed these words to King Yudhishthira, Kunti's son.
राजन्किं नाम तत्कृत्यं क्षत्रियस्यास्त्यतोऽधिकम् ।
यद्युद्धेऽभिमुखः प्राणांस्त्यजेच्छत्रूञ्जयेत वा ॥२३॥
23. rājankiṁ nāma tatkṛtyaṁ kṣatriyasyāstyato'dhikam ,
yadyuddhe'bhimukhaḥ prāṇāṁstyajecchatrūñjayeta vā.
23. rājan kim nāma tat kṛtyam kṣatriyasya asti ataḥ adhikam
yat yuddhe abhimukhaḥ prāṇān tyajet śatrūn jayeta vā
23. O King, what duty (kṛtyam) for a kshatriya (kṣatriya) is greater than this: to either give up his life facing the enemy in battle, or to conquer his enemies?
एष चास्मान्वयं चैनं युध्यमानाः परंतप ।
सूदयेम महाबाहो देशकालो ह्ययं नृप ॥२४॥
24. eṣa cāsmānvayaṁ cainaṁ yudhyamānāḥ paraṁtapa ,
sūdayema mahābāho deśakālo hyayaṁ nṛpa.
24. eṣaḥ ca asmān vayam ca enam yudhyamānāḥ parantapa
sūdayema mahābāho deśakālaḥ hi ayam nṛpa
24. O tormentor of foes (parantapa), O mighty-armed one (mahābāho), O King (nṛpa), this demon will fight us, and we should fight and destroy him, for this is indeed the appropriate place and time.
क्षत्रधर्मस्य संप्राप्तः कालः सत्यपराक्रम ।
जयन्तः पात्यमाना वा प्राप्तुमर्हाम सद्गतिम् ॥२५॥
25. kṣatradharmasya saṁprāptaḥ kālaḥ satyaparākrama ,
jayantaḥ pātyamānā vā prāptumarhāma sadgatim.
25. kṣatradharmasya samprāptaḥ kālaḥ satyaparākrama
jayantaḥ pātyamānāḥ vā prāptum arhāma sadgatim
25. O one of true valor (satyaparākrama), the time for a kshatriya's (kṣatriya) natural law (dharma) has indeed arrived. We are worthy of attaining a good destination (sadgati), whether by conquering or by being struck down.
राक्षसे जीवमानेऽद्य रविरस्तमियाद्यदि ।
नाहं ब्रूयां पुनर्जातु क्षत्रियोऽस्मीति भारत ॥२६॥
26. rākṣase jīvamāne'dya ravirastamiyādyadi ,
nāhaṁ brūyāṁ punarjātu kṣatriyo'smīti bhārata.
26. rākṣase jīvamāne adya raviḥ astamiyāt yadi na
aham brūyām punar jātu kṣatriyaḥ asmi iti bhārata
26. O Bhārata, if this demon remains alive today and the sun sets, I shall never again declare myself a kṣatriya.
भो भो राक्षस तिष्ठस्व सहदेवोऽस्मि पाण्डवः ।
हत्वा वा मां नयस्वैनान्हतो वाद्येह स्वप्स्यसि ॥२७॥
27. bho bho rākṣasa tiṣṭhasva sahadevo'smi pāṇḍavaḥ ,
hatvā vā māṁ nayasvainānhato vādyeha svapsyasi.
27. bho bho rākṣasa tiṣṭhasva sahadevaḥ asmi pāṇḍavaḥ
hatvā vā mām nayasva enān hataḥ vā adya iha svapsyasi
27. Hey, hey demon! Stop! I am Sahadeva, the Pāṇḍava. Either you kill me and take these (people), or, killed yourself, you will sleep here today.
तथैव तस्मिन्ब्रुवति भीमसेनो यदृच्छया ।
प्रादृश्यत महाबाहुः सवज्र इव वासवः ॥२८॥
28. tathaiva tasminbruvati bhīmaseno yadṛcchayā ,
prādṛśyata mahābāhuḥ savajra iva vāsavaḥ.
28. tathā eva tasmin bruvati bhīmasenaḥ yadṛcchayā
prādṛśyata mahābāhuḥ savajraḥ iva vāsavaḥ
28. Just as he was speaking, Bhīmasena, the mighty-armed, appeared by chance, resembling Indra (Vāsava) with his thunderbolt.
सोऽपश्यद्भ्रातरौ तत्र द्रौपदीं च यशस्विनीम् ।
क्षितिस्थं सहदेवं च क्षिपन्तं राक्षसं तदा ॥२९॥
29. so'paśyadbhrātarau tatra draupadīṁ ca yaśasvinīm ,
kṣitisthaṁ sahadevaṁ ca kṣipantaṁ rākṣasaṁ tadā.
29. saḥ apaśyat bhrātarau tatra draupadīm ca yaśasvinīm
kṣitistham sahadevam ca kṣipantam rākṣasam tadā
29. Then, he saw his two brothers there, and the illustrious Draupadī, as well as Sahadeva, who was standing on the ground, challenging the demon.
मार्गाच्च राक्षसं मूढं कालोपहतचेतसम् ।
भ्रमन्तं तत्र तत्रैव दैवेन विनिवारितम् ॥३०॥
30. mārgācca rākṣasaṁ mūḍhaṁ kālopahatacetasam ,
bhramantaṁ tatra tatraiva daivena vinivāritam.
30. mārgāt ca rākṣasam mūḍham kālopahatacetasam
bhramantam tatra tatra eva daivena vinivāritam
30. And the foolish demon (rākṣasa), whose mind was afflicted by time, wandering aimlessly here and there, was restrained by destiny (daiva) from his path.
भ्रातॄंस्तान्ह्रियतो दृष्ट्वा द्रौपदीं च महाबलः ।
क्रोधमाहारयद्भीमो राक्षसं चेदमब्रवीत् ॥३१॥
31. bhrātṝṁstānhriyato dṛṣṭvā draupadīṁ ca mahābalaḥ ,
krodhamāhārayadbhīmo rākṣasaṁ cedamabravīt.
31. bhrātṝn tān hriyataḥ dṛṣṭvā draupadīm ca mahābalaḥ
krodham āhārayat bhīmaḥ rākṣasam ca idam abravīt
31. Seeing those brothers and Draupadi being carried away, the immensely powerful Bhima (mahābala) became enraged and spoke this to the demon (rākṣasa).
विज्ञातोऽसि मया पूर्वं चेष्टञ्शस्त्रपरीक्षणे ।
आस्था तु त्वयि मे नास्ति यतोऽसि न हतस्तदा ।
ब्रह्मरूपप्रतिच्छन्नो न नो वदसि चाप्रियम् ॥३२॥
32. vijñāto'si mayā pūrvaṁ ceṣṭañśastraparīkṣaṇe ,
āsthā tu tvayi me nāsti yato'si na hatastadā ,
brahmarūpapraticchanno na no vadasi cāpriyam.
32. vijñātaḥ asi mayā pūrvam ceṣṭan
śastrapārīkṣaṇe āsthā tu tvayi me na asti
yataḥ asi na hataḥ tadā
brahmarūpapraticchannaḥ na naḥ vadasi ca apriyam
32. I recognized you previously, while you were demonstrating your weapons. But I had no grounds (āsthā) for action against you then, which is why you were not slain. Now, disguised in the form of a brahmin (brahmarūpapraticchanna), you do not speak anything unpleasant to us.
प्रियेषु चरमाणं त्वां न चैवाप्रियकारिणम् ।
अतिथिं ब्रह्मरूपं च कथं हन्यामनागसम् ।
राक्षसं मन्यमानोऽपि यो हन्यान्नरकं व्रजेत् ॥३३॥
33. priyeṣu caramāṇaṁ tvāṁ na caivāpriyakāriṇam ,
atithiṁ brahmarūpaṁ ca kathaṁ hanyāmanāgasam ,
rākṣasaṁ manyamāno'pi yo hanyānnarakaṁ vrajet.
33. priyeṣu caramāṇam tvām na ca eva
apriyakāriṇam atithim brahmarūpam ca
katham hanyām anāgasam rākṣasam
manyamānaḥ api yaḥ hanyāt narakam vrajet
33. How could I kill you, who are engaged in agreeable actions and are not doing anything harmful, a guest (atithi) and in the form of a brahmin (brahmarūpa), and who are innocent (anāgasa)? Indeed, whoever kills [such a person], even considering him a demon (rākṣasa), would certainly go to hell (naraka).
अपक्वस्य च कालेन वधस्तव न विद्यते ।
नूनमद्यासि संपक्वो यथा ते मतिरीदृशी ।
दत्ता कृष्णापहरणे कालेनाद्भुतकर्मणा ॥३४॥
34. apakvasya ca kālena vadhastava na vidyate ,
nūnamadyāsi saṁpakvo yathā te matirīdṛśī ,
dattā kṛṣṇāpaharaṇe kālenādbhutakarmaṇā.
34. apakvasya ca kālena vadhaḥ tava
na vidyate nūnam adya asi saṃpakvaḥ
yathā te matiḥ īdṛśī dattā
kṛṣṇāpaharaṇe kālena adbhutakarmaṇā
34. Death (vadha) does not come to an unripe one by the hands of time (kāla). But surely, today you are fully ripened, given that your intention (mati) is of this nature, brought about by time (kāla) with its wondrous deeds in the context of abducting Kṛṣṇā (Draupadī).
बडिशोऽयं त्वया ग्रस्तः कालसूत्रेण लम्बितः ।
मत्स्योऽम्भसीव स्यूतास्यः कथं मेऽद्य गमिष्यसि ॥३५॥
35. baḍiśo'yaṁ tvayā grastaḥ kālasūtreṇa lambitaḥ ,
matsyo'mbhasīva syūtāsyaḥ kathaṁ me'dya gamiṣyasi.
35. baḍiśaḥ ayam tvayā grastaḥ kālasūtreṇa lambitaḥ
matsyaḥ ambhasi iva syūtāsyaḥ katham me adya gamiṣyasi
35. You have swallowed this fishhook and are suspended by the thread of time (kāla), like a fish with its mouth pierced in the water. How will you escape me today?
यं चासि प्रस्थितो देशं मनः पूर्वं गतं च ते ।
न तं गन्तासि गन्तासि मार्गं बकहिडिम्बयोः ॥३६॥
36. yaṁ cāsi prasthito deśaṁ manaḥ pūrvaṁ gataṁ ca te ,
na taṁ gantāsi gantāsi mārgaṁ bakahiḍimbayoḥ.
36. yam ca asi prasthitaḥ deśam manaḥ pūrvam gatam ca
te na tam gantā asi gantā asi mārgam bakahiḍimbayoḥ
36. The land you are heading to, and which your mind (manas) has already reached, you will not attain. Instead, you will go the way of Baka and Hiḍimba.
एवमुक्तस्तु भीमेन राक्षसः कालचोदितः ।
भीत उत्सृज्य तान्सर्वान्युद्धाय समुपस्थितः ॥३७॥
37. evamuktastu bhīmena rākṣasaḥ kālacoditaḥ ,
bhīta utsṛjya tānsarvānyuddhāya samupasthitaḥ.
37. evam uktaḥ tu bhīmena rākṣasaḥ kālacoditaḥ
bhītaḥ utsṛjya tān sarvān yuddhāya samupasthitaḥ
37. Thus addressed by Bhīma, the demon (rākṣasa), driven by time (kāla), became frightened. Abandoning all of them, he stood ready for battle.
अब्रवीच्च पुनर्भीमं रोषात्प्रस्फुरिताधरः ।
न मे मूढा दिशः पाप त्वदर्थं मे विलम्बनम् ॥३८॥
38. abravīcca punarbhīmaṁ roṣātprasphuritādharaḥ ,
na me mūḍhā diśaḥ pāpa tvadarthaṁ me vilambanam.
38. abravīt ca punaḥ bhīmam roṣāt prasphurita-adharaḥ
na me mūḍhāḥ diśaḥ pāpa tvat-artham me vilambanam
38. And again, with lips trembling from rage, he spoke to Bhīma, saying, "O wicked one, my perception is not confused; my delay is because of you."
श्रुता मे राक्षसा ये ये त्वया विनिहता रणे ।
तेषामद्य करिष्यामि तवास्रेणोदकक्रियाम् ॥३९॥
39. śrutā me rākṣasā ye ye tvayā vinihatā raṇe ,
teṣāmadya kariṣyāmi tavāsreṇodakakriyām.
39. śrutāḥ me rākṣasāḥ ye ye tvayā vinihatāḥ raṇe
teṣām adya kariṣyāmi tava asreṇa udaka-kriyām
39. "I have heard of all those rākṣasas who were killed by you in battle. Today, I will perform the water rites for them using your blood."
एवमुक्तस्ततो भीमः सृक्किणी परिसंलिहन् ।
स्मयमान इव क्रोधात्साक्षात्कालान्तकोपमः ।
बाहुसंरम्भमेवेच्छन्नभिदुद्राव राक्षसम् ॥४०॥
40. evamuktastato bhīmaḥ sṛkkiṇī parisaṁlihan ,
smayamāna iva krodhātsākṣātkālāntakopamaḥ ,
bāhusaṁrambhamevecchannabhidudrāva rākṣasam.
40. evam uktaḥ tataḥ bhīmaḥ sṛkkiṇī
parisaṃlihan smayamānaḥ iva krodhāt
sākṣāt kāla-antaka-upamaḥ bāhu-saṃrambham
eva icchan abhidudrāva rākṣasam
40. Thus addressed, Bhīma then, repeatedly licking his lips, and as if smiling with rage, appeared like Kālantaka (Yama) himself. Desiring only a close-quarters struggle, he charged towards the rākṣasa.
राक्षसोऽपि तदा भीमं युद्धार्थिनमवस्थितम् ।
अभिदुद्राव संरब्धो बलो वज्रधरं यथा ॥४१॥
41. rākṣaso'pi tadā bhīmaṁ yuddhārthinamavasthitam ,
abhidudrāva saṁrabdho balo vajradharaṁ yathā.
41. rākṣasaḥ api tadā bhīmam yuddha-arthinam avasthitam
abhidudrāva saṃrabdhaḥ balaḥ vajra-dharam yathā
41. The rākṣasa, also enraged, then charged towards Bhīma, who stood prepared and eager for battle, just as Bali charged at Vajradhara (Indra).
वर्तमाने तदा ताभ्यां बाहुयुद्धे सुदारुणे ।
माद्रीपुत्रावभिक्रुद्धावुभावप्यभ्यधावताम् ॥४२॥
42. vartamāne tadā tābhyāṁ bāhuyuddhe sudāruṇe ,
mādrīputrāvabhikruddhāvubhāvapyabhyadhāvatām.
42. vartamāne tadā tābhyām bāhuyuddhe sudāruṇe
mādrīputrāv abhikruddhāv ubhau api abhyadhāvatām
42. At that time, while that exceedingly fierce hand-to-hand combat was ongoing between the two (Bhīma and the demon), both sons of Mādrī, who were extremely enraged, also rushed forward.
न्यवारयत्तौ प्रहसन्कुन्तीपुत्रो वृकोदरः ।
शक्तोऽहं राक्षसस्येति प्रेक्षध्वमिति चाब्रवीत् ॥४३॥
43. nyavārayattau prahasankuntīputro vṛkodaraḥ ,
śakto'haṁ rākṣasasyeti prekṣadhvamiti cābravīt.
43. nyavārayat tau prahasan kuntīputraḥ vṛkodaraḥ śaktaḥ
aham rākṣasasya iti prekṣadhvam iti ca abravīt
43. Laughing, Kuntī's son Vṛkodara (Bhīma) restrained those two, and he said, 'I am capable of dealing with this demon; you all just watch!'
आत्मना भ्रातृभिश्चाहं धर्मेण सुकृतेन च ।
इष्टेन च शपे राजन्सूदयिष्यामि राक्षसम् ॥४४॥
44. ātmanā bhrātṛbhiścāhaṁ dharmeṇa sukṛtena ca ,
iṣṭena ca śape rājansūdayiṣyāmi rākṣasam.
44. ātmanā bhrātṛbhiḥ ca aham dharmeṇa sukṛtena
ca iṣṭena ca śape rājan sūdayiṣyāmi rākṣasam
44. O King, I swear by my own self (ātman), by my brothers, by natural law (dharma), by virtuous deeds, and by sacrifice, that I will surely destroy this demon.
इत्येवमुक्त्वा तौ वीरौ स्पर्धमानौ परस्परम् ।
बाहुभिः समसज्जेतामुभौ रक्षोवृकोदरौ ॥४५॥
45. ityevamuktvā tau vīrau spardhamānau parasparam ,
bāhubhiḥ samasajjetāmubhau rakṣovṛkodarau.
45. iti evam uktvā tau vīrau spardhamānau parasparam
bāhubhiḥ samasajjetām ubhau rakṣovṛkodarau
45. Having thus spoken, those two heroes, challenging each other, namely the demon and Vṛkodara, engaged in combat with their arms.
तयोरासीत्संप्रहारः क्रुद्धयोर्भीमरक्षसोः ।
अमृष्यमाणयोः संख्ये देवदानवयोरिव ॥४६॥
46. tayorāsītsaṁprahāraḥ kruddhayorbhīmarakṣasoḥ ,
amṛṣyamāṇayoḥ saṁkhye devadānavayoriva.
46. tayoḥ āsīt saṃprahāraḥ kruddhayoḥ bhīmarakṣasoḥ
amṛṣyamāṇayoḥ saṅkhye devadānavayoḥ iva
46. Between those two furious, terrible demon-like figures, there was a great battle in which they could not tolerate each other, just like a conflict between gods and demons (devadānava).
आरुज्यारुज्य तौ वृक्षानन्योन्यमभिजघ्नतुः ।
जीमूताविव घर्मान्ते विनदन्तौ महाबलौ ॥४७॥
47. ārujyārujya tau vṛkṣānanyonyamabhijaghnatuḥ ,
jīmūtāviva gharmānte vinadantau mahābalau.
47. ārujya ārujya tau vṛkṣān anyonyam abhijaghṇatuḥ
jīmūtau iva gharmānte vinadantau mahābalau
47. Repeatedly uprooting trees, those two mighty ones struck each other, roaring like two clouds at the end of the hot season.
बभञ्जतुर्महावृक्षानूरुभिर्बलिनां वरौ ।
अन्योन्येनाभिसंरब्धौ परस्परजयैषिणौ ॥४८॥
48. babhañjaturmahāvṛkṣānūrubhirbalināṁ varau ,
anyonyenābhisaṁrabdhau parasparajayaiṣiṇau.
48. babhañjatuḥ mahāvṛkṣān ūrubhiḥ balinām varau
anyonyena abhisaṃrabdhau parasparajayaiṣiṇau
48. Those two excellent, mighty ones, mutually enraged and desiring to defeat each other, broke huge trees with their thighs.
तद्वृक्षयुद्धमभवन्महीरुहविनाशनम् ।
वालिसुग्रीवयोर्भ्रात्रोः पुरेव कपिसिंहयोः ॥४९॥
49. tadvṛkṣayuddhamabhavanmahīruhavināśanam ,
vālisugrīvayorbhrātroḥ pureva kapisiṁhayoḥ.
49. tat vṛkṣayuddham abhavat mahīruhavināśanam
vālisugrīvayoḥ bhrātroḥ purā iva kapisiṃhayoḥ
49. That tree-battle, which involved the destruction of trees, was like the previous conflict between the two lion-like monkey brothers, Vāli and Sugrīva.
आविध्याविध्य तौ वृक्षान्मुहूर्तमितरेतरम् ।
ताडयामासतुरुभौ विनदन्तौ मुहुर्मुहुः ॥५०॥
50. āvidhyāvidhya tau vṛkṣānmuhūrtamitaretaram ,
tāḍayāmāsaturubhau vinadantau muhurmuhuḥ.
50. āvīdhyāvīdhya tau vṛkṣān muhūrtam itaretaram
tāḍayāmāsatuḥ ubhau vinadantau muhurmuhuḥ
50. Repeatedly uprooting trees, those two struck each other for a while. Both of them roared again and again.
तस्मिन्देशे यदा वृक्षाः सर्व एव निपातिताः ।
पुञ्जीकृताश्च शतशः परस्परवधेप्सया ॥५१॥
51. tasmindeśe yadā vṛkṣāḥ sarva eva nipātitāḥ ,
puñjīkṛtāśca śataśaḥ parasparavadhepsayā.
51. tasmin deśe yadā vṛkṣāḥ sarve eva nipātitāḥ
puñjīkṛtāḥ ca śataśaḥ parasparavadhepsayā
51. When all the trees in that region had been knocked down and piled up in hundreds, because of their mutual desire to kill each other.
तदा शिलाः समादाय मुहूर्तमिव भारत ।
महाभ्रैरिव शैलेन्द्रौ युयुधाते महाबलौ ॥५२॥
52. tadā śilāḥ samādāya muhūrtamiva bhārata ,
mahābhrairiva śailendrau yuyudhāte mahābalau.
52. tadā śilāḥ samādāya muhūrtam iva bhārata
mahāabhraiḥ iva śailendrau yuyudhāte mahābalau
52. Then, O Bhārata, those two immensely powerful beings, taking up rocks, fought for a while, appearing like two great mountains clashing with huge clouds.
उग्राभिरुग्ररूपाभिर्बृहतीभिः परस्परम् ।
वज्रैरिव महावेगैराजघ्नतुरमर्षणौ ॥५३॥
53. ugrābhirugrarūpābhirbṛhatībhiḥ parasparam ,
vajrairiva mahāvegairājaghnaturamarṣaṇau.
53. ugrābhiḥ ugrarūpābhiḥ bṛhatībhiḥ parasparam
vajraiḥ iva mahāvegaiḥ ājaghṇatuḥ amarṣaṇau
53. Those two intolerant ones struck each other with fierce, terrifying, and massive [rocks], just as if they were wielding mighty, swift thunderbolts.
अभिहत्य च भूयस्तावन्योन्यं बलदर्पितौ ।
भुजाभ्यां परिगृह्याथ चकर्षाते गजाविव ॥५४॥
54. abhihatya ca bhūyastāvanyonyaṁ baladarpitau ,
bhujābhyāṁ parigṛhyātha cakarṣāte gajāviva.
54. abhihatya ca bhūyaḥ tau anyonyam baladarpitau
bhujābhyām parigṛhya atha cakarṣāte gajau iva
54. Those two, arrogant with their strength, repeatedly struck each other, and then, seizing each other with their arms, they dragged each other like two elephants.
मुष्टिभिश्च महाघोरैरन्योन्यमभिपेततुः ।
तयोश्चटचटाशब्दो बभूव सुमहात्मनोः ॥५५॥
55. muṣṭibhiśca mahāghorairanyonyamabhipetatuḥ ,
tayoścaṭacaṭāśabdo babhūva sumahātmanoḥ.
55. muṣṭibhiḥ ca mahāghoraiḥ anyonyam abhipetatuḥ
tayoḥ caṭacaṭāśabdaḥ babhūva sumahātmanoḥ
55. They attacked each other with tremendously fierce fists. From those two great-souled beings, a loud slapping and cracking sound arose.
ततः संहृत्य मुष्टिं तु पञ्चशीर्षमिवोरगम् ।
वेगेनाभ्यहनद्भीमो राक्षसस्य शिरोधराम् ॥५६॥
56. tataḥ saṁhṛtya muṣṭiṁ tu pañcaśīrṣamivoragam ,
vegenābhyahanadbhīmo rākṣasasya śirodharām.
56. tataḥ saṃhṛtya muṣṭim tu pañcaśīrṣam iva uragam
vegena abhyahanat bhīmaḥ rākṣasasya śirodharām
56. Then, Bhīma drew back his fist, which was like a five-headed serpent, and swiftly struck the demon's neck.
ततः श्रान्तं तु तद्रक्षो भीमसेनभुजाहतम् ।
सुपरिश्रान्तमालक्ष्य भीमसेनोऽभ्यवर्तत ॥५७॥
57. tataḥ śrāntaṁ tu tadrakṣo bhīmasenabhujāhatam ,
supariśrāntamālakṣya bhīmaseno'bhyavartata.
57. tataḥ śrāntam tu tat rakṣaḥ bhīmasenabhujāhatam
supariśrāntam ālakṣya bhīmasenaḥ abhyavartata
57. Then, seeing that demon to be weary, struck by Bhīmasena's arm, and exceedingly exhausted, Bhīmasena attacked him.
तत एनं महाबाहुर्बाहुभ्याममरोपमः ।
समुत्क्षिप्य बलाद्भीमो निष्पिपेष महीतले ॥५८॥
58. tata enaṁ mahābāhurbāhubhyāmamaropamaḥ ,
samutkṣipya balādbhīmo niṣpipeṣa mahītale.
58. tataḥ enam mahābāhuḥ bāhubhyām amaropamaḥ
samutkṣipya balāt bhīmaḥ niṣpipeṣa mahītale
58. Then, the mighty-armed Bhīma, who was like a god, forcefully lifted him with both arms and crushed him upon the earth.
तस्य गात्राणि सर्वाणि चूर्णयामास पाण्डवः ।
अरत्निना चाभिहत्य शिरः कायादपाहरत् ॥५९॥
59. tasya gātrāṇi sarvāṇi cūrṇayāmāsa pāṇḍavaḥ ,
aratninā cābhihatya śiraḥ kāyādapāharat.
59. tasya gātrāṇi sarvāṇi cūrṇayāmāsa pāṇḍavaḥ
aratninā ca abhihatya śiraḥ kāyāt apāharat
59. The son of Pāṇḍu (Bhīma) pulverized all his limbs. And, striking his head with his elbow, he tore it away from the body.
संदष्टोष्ठं विवृत्ताक्षं फलं वृन्तादिव च्युतम् ।
जटासुरस्य तु शिरो भीमसेनबलाद्धृतम् ।
पपात रुधिरादिग्धं संदष्टदशनच्छदम् ॥६०॥
60. saṁdaṣṭoṣṭhaṁ vivṛttākṣaṁ phalaṁ vṛntādiva cyutam ,
jaṭāsurasya tu śiro bhīmasenabalāddhṛtam ,
papāta rudhirādigdhaṁ saṁdaṣṭadaśanacchadam.
60. saṃdaṣṭoṣṭham vivṛttākṣam phalam
vṛntāt iva cyutam jaṭāsurasya tu
śiraḥ bhīmasenabalāt dhṛtam papāta
rudhirādigdham saṃdaṣṭadaśanacchadam
60. Jaṭāsura's head, with bitten lips and rolling eyes, severed by the force of Bhīmasena (Bhīma), fell like a fruit detached from its stalk, smeared with blood and with its lips pressed against its teeth.
तं निहत्य महेष्वासो युधिष्ठिरमुपागमत् ।
स्तूयमानो द्विजाग्र्यैस्तैर्मरुद्भिरिव वासवः ॥६१॥
61. taṁ nihatya maheṣvāso yudhiṣṭhiramupāgamat ,
stūyamāno dvijāgryaistairmarudbhiriva vāsavaḥ.
61. tam nihatya maheṣvāsaḥ yudhiṣṭhiram upāgamat
stūyamānaḥ dvijāgryaiḥ taiḥ marudbhiḥ iva vāsavaḥ
61. Having killed him, the great archer (Bhīma) approached Yudhiṣṭhira, being praised by those foremost brahmins (dvija) just as Indra (Vāsava) is praised by the Maruts.