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महाभारतः       mahābhārataḥ - book-3, chapter-225

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जनमेजय उवाच ।
एवं वने वर्तमाना नराग्र्याः शीतोष्णवातातपकर्शिताङ्गाः ।
सरस्तदासाद्य वनं च पुण्यं ततः परं किमकुर्वन्त पार्थाः ॥१॥
1. janamejaya uvāca ,
evaṁ vane vartamānā narāgryāḥ; śītoṣṇavātātapakarśitāṅgāḥ ,
sarastadāsādya vanaṁ ca puṇyaṁ; tataḥ paraṁ kimakurvanta pārthāḥ.
1. janamejaya uvāca evaṃ vane vartamānā
narāgryāḥ śītoṣṇavātātapakārśitāṅgāḥ
saras tadā āsādya vanaṃ ca puṇyaṃ
tataḥ paraṃ kim akurvanta pārthāḥ
1. Janamejaya asked, "What did the sons of Pṛthā do after that, when those foremost among men, whose bodies had become emaciated by cold, heat, wind, and sun, were living in the forest and had then reached a lake and a sacred forest?"
वैशंपायन उवाच ।
सरस्तदासाद्य तु पाण्डुपुत्रा जनं समुत्सृज्य विधाय चैषाम् ।
वनानि रम्याण्यथ पर्वतांश्च नदीप्रदेशांश्च तदा विचेरुः ॥२॥
2. vaiśaṁpāyana uvāca ,
sarastadāsādya tu pāṇḍuputrā; janaṁ samutsṛjya vidhāya caiṣām ,
vanāni ramyāṇyatha parvatāṁśca; nadīpradeśāṁśca tadā viceruḥ.
2. vaiśaṃpāyana uvāca saras tadā āsādya
tu pāṇḍuputrāḥ janaṃ sam utsṛjya
vidhāya ca eṣām vanāni ramyāṇi atha
parvatān ca nadīpradeśān ca tadā viceruḥ
2. Vaiśampāyana replied, "Having reached that lake, the sons of Pāṇḍu, after leaving the people and making arrangements for them, then roamed through beautiful forests, mountains, and river regions."
तथा वने तान्वसतः प्रवीरान्स्वाध्यायवन्तश्च तपोधनाश्च ।
अभ्याययुर्वेदविदः पुराणास्तान्पूजयामासुरथो नराग्र्याः ॥३॥
3. tathā vane tānvasataḥ pravīrā;nsvādhyāyavantaśca tapodhanāśca ,
abhyāyayurvedavidaḥ purāṇā;stānpūjayāmāsuratho narāgryāḥ.
3. tathā vane tān vasataḥ pravīrān
svādhyāyavantaḥ ca tapodhanāḥ
ca abhi āyayuḥ vedavidaḥ purāṇāḥ
tān pūjayāmāsuḥ atha narāgryāḥ
3. While those great heroes (Pāṇḍavas) were thus living in the forest, ancient knowers of the Vedas, who were also diligent in their Vedic studies (svādhyāya) and whose wealth was asceticism (tapas), approached them. Then, the foremost among men (the Pāṇḍavas) honored them.
ततः कदाचित्कुशलः कथासु विप्रोऽभ्यगच्छद्भुवि कौरवेयान् ।
स तैः समेत्याथ यदृच्छयैव वैचित्रवीर्यं नृपमभ्यगच्छत् ॥४॥
4. tataḥ kadācitkuśalaḥ kathāsu; vipro'bhyagacchadbhuvi kauraveyān ,
sa taiḥ sametyātha yadṛcchayaiva; vaicitravīryaṁ nṛpamabhyagacchat.
4. tataḥ kadācit kuśalaḥ kathāsu vipraḥ
abhi agacchat bhuvi kauraveyān
sa taiḥ sam itya atha yadṛcchayā
eva vaicitravīryaṃ nṛpam abhi agacchat
4. Then, at one point, a Brahmin skilled in storytelling approached the Kuru princes (the Pāṇḍavas) on earth. Having met with them, he then, purely by chance, went on to meet the son of Vicitravīrya, King Dhṛtarāṣṭra.
अथोपविष्टः प्रतिसत्कृतश्च वृद्धेन राज्ञा कुरुसत्तमेन ।
प्रचोदितः सन्कथयां बभूव धर्मानिलेन्द्रप्रभवान्यमौ च ॥५॥
5. athopaviṣṭaḥ pratisatkṛtaśca; vṛddhena rājñā kurusattamena ,
pracoditaḥ sankathayāṁ babhūva; dharmānilendraprabhavānyamau ca.
5. atha upaviṣṭaḥ pratisatkṛtaḥ ca
vṛddhena rājñā kurusattamena
pracoditaḥ san kathayām babhūva
dharmanilendraprabhavān yamau ca
5. Then, having sat down and been properly honored by the elderly king, the best among the Kurus, and being urged, he began to narrate about the sons born of Dharma, Vayu, Indra, and the two Ashvins (the twins).
कृशांश्च वातातपकर्शिताङ्गान्दुःखस्य चोग्रस्य मुखे प्रपन्नान् ।
तां चाप्यनाथामिव वीरनाथां कृष्णां परिक्लेशगुणेन युक्ताम् ॥६॥
6. kṛśāṁśca vātātapakarśitāṅgā;nduḥkhasya cograsya mukhe prapannān ,
tāṁ cāpyanāthāmiva vīranāthāṁ; kṛṣṇāṁ parikleśaguṇena yuktām.
6. kṛśān ca vātātapakārśitāṅgān
duḥkhasya ca ugrasya mukhe prapannān
tām ca api anāthām iva vīranāthām
kṛṣṇām parikleśaguṇena yuktām
6. He narrated about them, emaciated and with bodies withered by wind and sun, having fallen into the mouth of terrible suffering. He also spoke of Kṛṣṇā (Draupadi), who, though having heroes as her protectors, appeared as if she had no one, and was afflicted by the quality of intense misery.
ततः कथां तस्य निशम्य राजा वैचित्रवीर्यः कृपयाभितप्तः ।
वने स्थितान्पार्थिवपुत्रपौत्राञ्श्रुत्वा तदा दुःखनदीं प्रपन्नान् ॥७॥
7. tataḥ kathāṁ tasya niśamya rājā; vaicitravīryaḥ kṛpayābhitaptaḥ ,
vane sthitānpārthivaputrapautrā;ñśrutvā tadā duḥkhanadīṁ prapannān.
7. tataḥ kathām tasya niśamya rājā
vaicitravīryaḥ kṛpayā abhitaptaḥ
vane sthitān pārthivaputrapautrān
śrutvā tadā duḥkhanadīm prapannān
7. Then, upon hearing his narration, King Vaicitravīrya (Dhṛtarāṣṭra), who was overcome with compassion, having heard that the royal sons and grandsons (the Pāṇḍavas) were dwelling in the forest and had fallen into a river of sorrow...
प्रोवाच दैन्याभिहतान्तरात्मा निःश्वासबाष्पोपहतः स पार्थान् ।
वाचं कथंचित्स्थिरतामुपेत्य तत्सर्वमात्मप्रभवं विचिन्त्य ॥८॥
8. provāca dainyābhihatāntarātmā; niḥśvāsabāṣpopahataḥ sa pārthān ,
vācaṁ kathaṁcitsthiratāmupetya; tatsarvamātmaprabhavaṁ vicintya.
8. provāca dainyābhihatāntarātmā
niḥśvāsabāṣpopahataḥ saḥ pārthān
vācam kathaṃcit sthiratām upetya
tat sarvam ātmaprabhavaṃ vicintya
8. He (King Vaicitravīrya), whose inner being was overcome with misery and who was choked by sighs and tears, somehow, having regained steadiness in his speech, addressed the Pāṇḍavas, reflecting that all this (suffering) was born of his own (karma).
कथं नु सत्यः शुचिरार्यवृत्तो ज्येष्ठः सुतानां मम धर्मराजः ।
अजातशत्रुः पृथिवीतलस्थः शेते पुरा राङ्कवकूटशायी ॥९॥
9. kathaṁ nu satyaḥ śucirāryavṛtto; jyeṣṭhaḥ sutānāṁ mama dharmarājaḥ ,
ajātaśatruḥ pṛthivītalasthaḥ; śete purā rāṅkavakūṭaśāyī.
9. katham nu satyaḥ śuciḥ āryavṛttaḥ
jyeṣṭhaḥ sutānām mama
dharmarājaḥ ajātaśatruḥ pṛthivītalasthaḥ
śete purā rāṅkavakūṭaśāyī
9. How indeed can my eldest son, the king upholding justice (dharma-rāja), who is truthful, pure, noble-conducted, and without enemies (ajātaśatru), now lie on the bare ground, he who formerly used to sleep on a heap of swans' feathers?
प्रबोध्यते मागधसूतपूगैर्नित्यं स्तुवद्भिः स्वयमिन्द्रकल्पः ।
पतत्रिसंघैः स जघन्यरात्रे प्रबोध्यते नूनमिडातलस्थः ॥१०॥
10. prabodhyate māgadhasūtapūgai;rnityaṁ stuvadbhiḥ svayamindrakalpaḥ ,
patatrisaṁghaiḥ sa jaghanyarātre; prabodhyate nūnamiḍātalasthaḥ.
10. prabodhyate māgadhasūtapūgaiḥ
nityam stuvadbhīḥ svayamindrakalpaḥ
patatrisaṃghaiḥ saḥ jaghanyarātre
prabodhyate nūnamidātalasthaḥ
10. He, who is himself like Indra, was formerly awakened every day by constant praises from groups of bards and charioteers. Now, however, lying on the bare ground, he is certainly awakened in the last part of the night by flocks of birds.
कथं नु वातातपकर्शिताङ्गो वृकोदरः कोपपरिप्लुताङ्गः ।
शेते पृथिव्यामतथोचिताङ्गः कृष्णासमक्षं वसुधातलस्थः ॥११॥
11. kathaṁ nu vātātapakarśitāṅgo; vṛkodaraḥ kopapariplutāṅgaḥ ,
śete pṛthivyāmatathocitāṅgaḥ; kṛṣṇāsamakṣaṁ vasudhātalasthaḥ.
11. katham nu vātātapakarśitāṅgaḥ vṛkodaraḥ kopaparīplutāṅgaḥ
śete pṛthivyām atathocitāṅgaḥ kṛṣṇāsamakṣam vasudhātalasthaḥ
11. How indeed can Vṛkodara (Bhīma), whose body is now emaciated by wind and sun, whose limbs are filled with rage, and whose body is not accustomed to such conditions, now lie on the bare ground in the presence of Kṛṣṇā (Draupadī)?
तथार्जुनः सुकुमारो मनस्वी वशे स्थितो धर्मसुतस्य राज्ञः ।
विदूयमानैरिव सर्वगात्रैर्ध्रुवं न शेते वसतीरमर्षात् ॥१२॥
12. tathārjunaḥ sukumāro manasvī; vaśe sthito dharmasutasya rājñaḥ ,
vidūyamānairiva sarvagātrai;rdhruvaṁ na śete vasatīramarṣāt.
12. tathā arjunaḥ sukumāraḥ manasvī
vaśe sthitaḥ dharmasutasya rājñaḥ
vidūyamānaiḥ iva sarvagātraiḥ
dhruvam na śete vasatīḥ amarṣāt
12. Likewise, Arjuna, who is delicate and high-minded, and who remains under the control of King Yudhishthira, the son of (dharma), certainly does not find rest (vasatīḥ) due to indignation, as if all his limbs are tormented.
यमौ च कृष्णां च युधिष्ठिरं च भीमं च दृष्ट्वा सुखविप्रयुक्तान् ।
विनिःश्वसन्सर्प इवोग्रतेजा ध्रुवं न शेते वसतीरमर्षात् ॥१३॥
13. yamau ca kṛṣṇāṁ ca yudhiṣṭhiraṁ ca; bhīmaṁ ca dṛṣṭvā sukhaviprayuktān ,
viniḥśvasansarpa ivogratejā; dhruvaṁ na śete vasatīramarṣāt.
13. yamau ca kṛṣṇām ca yudhiṣṭhiram ca
bhīmam ca dṛṣṭvā sukhaviprayuktān
viniḥśvasan sarpaḥ iva ugratejāḥ
dhruvam na śete vasatīḥ amarṣāt
13. Having seen Nakula, Sahadeva, Draupadi (Kṛṣṇā), Yudhishthira, and Bhima bereft of happiness, he, whose fierce energy is like that of a serpent, surely does not sleep in his abodes due to indignation.
तथा यमौ चाप्यसुखौ सुखार्हौ समृद्धरूपावमरौ दिवीव ।
प्रजागरस्थौ ध्रुवमप्रशान्तौ धर्मेण सत्येन च वार्यमाणौ ॥१४॥
14. tathā yamau cāpyasukhau sukhārhau; samṛddharūpāvamarau divīva ,
prajāgarasthau dhruvamapraśāntau; dharmeṇa satyena ca vāryamāṇau.
14. tathā yamau ca api asukhau sukhārhau
samṛddharūpau amarau divi
iva prajāgarasthau dhruvam apraśāntau
dharmeṇa satyena ca vāryamāṇau
14. Similarly, the two Yamas (Nakula and Sahadeva), who are unhappy yet deserving of happiness, possessing splendid forms like immortals in heaven, are certainly remaining awake and restless, restrained by their adherence to natural law (dharma) and truth (satya).
समीरणेनापि समो बलेन समीरणस्यैव सुतो बलीयान् ।
स धर्मपाशेन सितोग्रतेजा ध्रुवं विनिःश्वस्य सहत्यमर्षम् ॥१५॥
15. samīraṇenāpi samo balena; samīraṇasyaiva suto balīyān ,
sa dharmapāśena sitogratejā; dhruvaṁ viniḥśvasya sahatyamarṣam.
15. samīraṇena api samaḥ balena
samīraṇasya eva sutaḥ balīyān saḥ
dharmapāśena sitaḥ ugratejāḥ
dhruvam viniḥśvasya sahati amarṣam
15. The extremely powerful son of Vayu (Samīraṇa) himself, who is equal in strength even to the wind, he, whose fierce energy is bound by the noose of natural law (dharma), certainly sighs deeply while enduring his indignation.
स चापि भूमौ परिवर्तमानो वधं सुतानां मम काङ्क्षमाणः ।
सत्येन धर्मेण च वार्यमाणः कालं प्रतीक्षत्यधिको रणेऽन्यैः ॥१६॥
16. sa cāpi bhūmau parivartamāno; vadhaṁ sutānāṁ mama kāṅkṣamāṇaḥ ,
satyena dharmeṇa ca vāryamāṇaḥ; kālaṁ pratīkṣatyadhiko raṇe'nyaiḥ.
16. saḥ ca api bhūmau parivartamānaḥ
vadham sutānām mama kāṅkṣamāṇaḥ
satyena dharmeṇa ca vāryamāṇaḥ kālam
pratīkṣati adhikaḥ raṇe anyaiḥ
16. And he (Bhima), though remaining on earth and desiring the death of my sons, is restrained by truth (satya) and natural law (dharma), and so he awaits his time, being superior to others in battle.
अजातशत्रौ तु जिते निकृत्या दुःशासनो यत्परुषाण्यवोचत् ।
तानि प्रविष्टानि वृकोदराङ्गं दहन्ति मर्माग्निरिवेन्धनानि ॥१७॥
17. ajātaśatrau tu jite nikṛtyā; duḥśāsano yatparuṣāṇyavocat ,
tāni praviṣṭāni vṛkodarāṅgaṁ; dahanti marmāgnirivendhanāni.
17. ajātashatrau tu jite nikṛtyā duḥśāsanaḥ yat paruṣāṇi avocat
tāni praviṣṭāni vṛkodarāṅgam dahanti marmāgniḥ iva indhanāni
17. When Ajatashatru (Yudhishthira) was defeated by deceit, Dushasana spoke harsh words. Those words have penetrated Bhima's (Vrikodara's) body and burn him, just as a fire attacking vital points consumes fuel.
न पापकं ध्यास्यति धर्मपुत्रो धनंजयश्चाप्यनुवर्तते तम् ।
अरण्यवासेन विवर्धते तु भीमस्य कोपोऽग्निरिवानिलेन ॥१८॥
18. na pāpakaṁ dhyāsyati dharmaputro; dhanaṁjayaścāpyanuvartate tam ,
araṇyavāsena vivardhate tu; bhīmasya kopo'gnirivānilena.
18. na pāpakam dhyāsyati dharmaputraḥ
dhanaṃjayaḥ ca api anuvartate
tam araṇyavāsena vivardhate tu
bhīmasya kopaḥ agniḥ iva anilena
18. The son of natural law (dharma), Yudhishthira, will not contemplate any evil deed, and Dhananjaya (Arjuna) also continues to follow him. But Bhima's anger intensifies due to his forest dwelling, just as fire is fueled by the wind.
स तेन कोपेन विदीर्यमाणः करं करेणाभिनिपीड्य वीरः ।
विनिःश्वसत्युष्णमतीव घोरं दहन्निवेमान्मम पुत्रपौत्रान् ॥१९॥
19. sa tena kopena vidīryamāṇaḥ; karaṁ kareṇābhinipīḍya vīraḥ ,
viniḥśvasatyuṣṇamatīva ghoraṁ; dahannivemānmama putrapautrān.
19. sa tena kopena vidīryamāṇaḥ
karam kareṇa abhinipīḍya vīraḥ
viniḥśvasati uṣṇam atīva ghoram
dahan iva imān mama putrapautrān
19. That hero (Bhima), tormented by such anger, presses his hands together and sighs, exhaling intensely hot and terrible breaths, as if burning my sons and grandsons.
गाण्डीवधन्वा च वृकोदरश्च संरम्भिणावन्तककालकल्पौ ।
न शेषयेतां युधि शत्रुसेनां शरान्किरन्तावशनिप्रकाशान् ॥२०॥
20. gāṇḍīvadhanvā ca vṛkodaraśca; saṁrambhiṇāvantakakālakalpau ,
na śeṣayetāṁ yudhi śatrusenāṁ; śarānkirantāvaśaniprakāśān.
20. gāṇḍīvadhanvā ca vṛkodaraḥ ca
saṃrambhiṇau antakakālakalpau
na śeṣayetām yudhi shatrusenām
sharān kirantau aśaniprakāshān
20. Arjuna (Gandivadhanva) and Bhima (Vrikodara), both fiercely enraged and formidable like the god of death (Antaka) and destructive time (Kala), will leave no enemy army remaining in battle, as they unleash arrows that shine like lightning.
दुर्योधनः शकुनिः सूतपुत्रो दुःशासनश्चापि सुमन्दचेताः ।
मधु प्रपश्यन्ति न तु प्रपातं वृकोदरं चैव धनंजयं च ॥२१॥
21. duryodhanaḥ śakuniḥ sūtaputro; duḥśāsanaścāpi sumandacetāḥ ,
madhu prapaśyanti na tu prapātaṁ; vṛkodaraṁ caiva dhanaṁjayaṁ ca.
21. duryodhanaḥ śakuniḥ sūtaputraḥ
duḥśāsanaḥ ca api sumandacetāḥ
madhu prapaśyanti na tu prapātam
vṛkodaram ca eva dhanañjayam ca
21. Duryodhana, Shakuni, Sūtaputra (Karṇa), and even Duḥśāsana, being dull-witted, see only the immediate sweetness, but not the impending precipice [of destruction] posed by Vṛkodara (Bhīma) and Dhanañjaya (Arjuna).
शुभाशुभं पुरुषः कर्म कृत्वा प्रतीक्षते तस्य फलं स्म कर्ता ।
स तेन युज्यत्यवशः फलेन मोक्षः कथं स्यात्पुरुषस्य तस्मात् ॥२२॥
22. śubhāśubhaṁ puruṣaḥ karma kṛtvā; pratīkṣate tasya phalaṁ sma kartā ,
sa tena yujyatyavaśaḥ phalena; mokṣaḥ kathaṁ syātpuruṣasya tasmāt.
22. śubhāśubham puruṣaḥ karma kṛtvā
pratīkṣate tasya phalam sma kartā
saḥ tena yujyati avaśaḥ phalena
mokṣaḥ katham syāt puruṣasya tasmāt
22. Having performed good and bad actions (karma), a person (puruṣa), being the doer, awaits their results. He is helplessly bound by those results. Therefore, how can there be liberation (mokṣa) for such a person (puruṣa)?
क्षेत्रे सुकृष्टे ह्युपिते च बीजे देवे च वर्षत्यृतुकालयुक्तम् ।
न स्यात्फलं तस्य कुतः प्रसिद्धिरन्यत्र दैवादिति चिन्तयामि ॥२३॥
23. kṣetre sukṛṣṭe hyupite ca bīje; deve ca varṣatyṛtukālayuktam ,
na syātphalaṁ tasya kutaḥ prasiddhi;ranyatra daivāditi cintayāmi.
23. kṣetre sukṛṣṭe hi upite ca bīje
deve ca varṣati ṛtukālayuktam na
syāt phalam tasya kutaḥ prasiddhiḥ
anyatra daivāt iti cintayāmi
23. Even when a field is well-plowed, seed is sown, and rain falls at the appropriate time, if there is no fruit from it, how can there be success? I believe that this is due to nothing other than divine will (daiva).
कृतं मताक्षेण यथा न साधु साधुप्रवृत्तेन च पाण्डवेन ।
मया च दुष्पुत्रवशानुगेन यथा कुरूणामयमन्तकालः ॥२४॥
24. kṛtaṁ matākṣeṇa yathā na sādhu; sādhupravṛttena ca pāṇḍavena ,
mayā ca duṣputravaśānugena; yathā kurūṇāmayamantakālaḥ.
24. kṛtam matākṣeṇa yathā na sādhu sādhu pravṛttena ca pāṇḍavena
mayā ca duṣputravaśānugena yathā kurūṇām ayam antakālaḥ
24. Just as the deed done by the dice-expert (Shakuni) was not good, and similarly, the one done by the well-behaved Pāṇḍava (Yudhiṣṭhira) was also not good; and thus, by me, who followed the sway of an evil son, this has become the time of annihilation for the Kurus.
ध्रुवं प्रवास्यत्यसमीरितोऽपि ध्रुवं प्रजास्यत्युत गर्भिणी या ।
ध्रुवं दिनादौ रजनीप्रणाशस्तथा क्षपादौ च दिनप्रणाशः ॥२५॥
25. dhruvaṁ pravāsyatyasamīrito'pi; dhruvaṁ prajāsyatyuta garbhiṇī yā ,
dhruvaṁ dinādau rajanīpraṇāśa;stathā kṣapādau ca dinapraṇāśaḥ.
25. dhruvam pravāsyati asamīritaḥ api
dhruvam prajāsyati uta garbhiṇī
yā dhruvam dinādau rajanīpraṇāśaḥ
tathā kṣapādau ca dinapraṇāśaḥ
25. Certainly, one will depart even if not urged. And certainly, a pregnant woman will give birth. Certainly, at the beginning of the day, night perishes, and similarly, at the beginning of the night, day perishes.
क्रियेत कस्मान्न परे च कुर्युर्वित्तं न दद्युः पुरुषाः कथंचित् ।
प्राप्यार्थकालं च भवेदनर्थः कथं नु तत्स्यादिति तत्कुतः स्यात् ॥२६॥
26. kriyeta kasmānna pare ca kuryu;rvittaṁ na dadyuḥ puruṣāḥ kathaṁcit ,
prāpyārthakālaṁ ca bhavedanarthaḥ; kathaṁ nu tatsyāditi tatkutaḥ syāt.
26. kriyeta kasmāt na pare ca kuryuḥ
vittam na dadyuḥ puruṣāḥ kathaṃcit
prāpya arthakālam ca bhavet anarthaḥ
kathaṃ nu tat syāt iti tat kutaḥ syāt
26. Why should it not be performed, and why should others not perform it? How is it that men somehow do not bestow wealth? And having obtained the opportune moment for gain, misfortune may still arise. How indeed could that be? And from where would that arise?
कथं न भिद्येत न च स्रवेत न च प्रसिच्येदिति रक्षितव्यम् ।
अरक्ष्यमाणः शतधा विशीर्येद्ध्रुवं न नाशोऽस्ति कृतस्य लोके ॥२७॥
27. kathaṁ na bhidyeta na ca sraveta; na ca prasicyediti rakṣitavyam ,
arakṣyamāṇaḥ śatadhā viśīrye;ddhruvaṁ na nāśo'sti kṛtasya loke.
27. katham na bhidyeta na ca sraveta
na ca prasicyeta iti rakṣitavyam
arakṣyamāṇaḥ śatadhā viśīryeta
dhruvam na nāśaḥ asti kṛtasya loke
27. It must be protected so that it is not broken, does not leak, and does not spill. If unprotected, it would certainly shatter in a hundred ways. Yet, surely, in this world, there is no destruction of that which has been accomplished (karma).
गतो ह्यरण्यादपि शक्रलोकं धनंजयः पश्यत वीर्यमस्य ।
अस्त्राणि दिव्यानि चतुर्विधानि ज्ञात्वा पुनर्लोकमिमं प्रपन्नः ॥२८॥
28. gato hyaraṇyādapi śakralokaṁ; dhanaṁjayaḥ paśyata vīryamasya ,
astrāṇi divyāni caturvidhāni; jñātvā punarlokamimaṁ prapannaḥ.
28. gataḥ hi araṇyāt api śakralokam
dhanaṃjayaḥ paśyata vīryam asya
astrāṇi divyāni caturvidhāni
jñātvā punar lokam imam prapannaḥ
28. Indeed, Dhananjaya (Arjuna) went to Indra's realm (śakraloka) even from the forest. Behold his prowess! Having mastered the four kinds of divine weapons, he then returned to this world.
स्वर्गं हि गत्वा सशरीर एव को मानुषः पुनरागन्तुमिच्छेत् ।
अन्यत्र कालोपहताननेकान्समीक्षमाणस्तु कुरून्मुमूर्षून् ॥२९॥
29. svargaṁ hi gatvā saśarīra eva; ko mānuṣaḥ punarāgantumicchet ,
anyatra kālopahatānanekā;nsamīkṣamāṇastu kurūnmumūrṣūn.
29. svargam hi gatvā saśarīraḥ eva
kaḥ mānuṣaḥ punaḥ āgantum icchet
anyatra kāla upahatān anekān
samīkṣamāṇaḥ tu kurūn mumūrṣūn
29. Indeed, which human being (mānuṣa) would wish to return after going to heaven while still embodied, unless they were witnessing many Kuru warriors afflicted by fate and destined to die?
धनुर्ग्राहश्चार्जुनः सव्यसाची धनुश्च तद्गाण्डिवं लोकसारम् ।
अस्त्राणि दिव्यानि च तानि तस्य त्रयस्य तेजः प्रसहेत को नु ॥३०॥
30. dhanurgrāhaścārjunaḥ savyasācī; dhanuśca tadgāṇḍivaṁ lokasāram ,
astrāṇi divyāni ca tāni tasya; trayasya tejaḥ prasaheta ko nu.
30. dhanurgrāhaḥ ca arjunaḥ savyasācī
dhanuḥ ca tat gāṇḍīvam lokasāram
astrāṇi divyāni ca tāni tasya
trayasya tejaḥ prasaheta kaḥ nu
30. Indeed, who could withstand the combined might (tejas) of those three: Arjuna, the ambidextrous bow-wielder; his bow Gāṇḍīva, which is the finest in the world; and his divine weapons?
निशम्य तद्वचनं पार्थिवस्य दुर्योधनो रहिते सौबलश्च ।
अबोधयत्कर्णमुपेत्य सर्वं स चाप्यहृष्टोऽभवदल्पचेताः ॥३१॥
31. niśamya tadvacanaṁ pārthivasya; duryodhano rahite saubalaśca ,
abodhayatkarṇamupetya sarvaṁ; sa cāpyahṛṣṭo'bhavadalpacetāḥ.
31. niśamya tat vacanam pārthivasya
duryodhanaḥ rahite saubalaḥ ca
abodhayat karṇam upetya sarvam saḥ
ca api ahṛṣṭaḥ abhavat alpacetāḥ
31. Having heard those words of the king, Duryodhana and Saubala (Śakuni) privately approached Karṇa and informed him of everything. And Karṇa, too, became joyless and disheartened.