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महाभारतः       mahābhārataḥ - book-5, chapter-142

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वैशंपायन उवाच ।
असिद्धानुनये कृष्णे कुरुभ्यः पाण्डवान्गते ।
अभिगम्य पृथां क्षत्ता शनैः शोचन्निवाब्रवीत् ॥१॥
1. vaiśaṁpāyana uvāca ,
asiddhānunaye kṛṣṇe kurubhyaḥ pāṇḍavāngate ,
abhigamya pṛthāṁ kṣattā śanaiḥ śocannivābravīt.
1. vaiśampāyana uvāca asiddha anunaye kṛṣṇe kurubhyaḥ pāṇḍavān
gate abhigamya pṛthām kṣattā śanaiḥ śocan iva abravīt
1. vaiśampāyana uvāca kṛṣṇe kurubhyaḥ pāṇḍavān gate asiddha
anunaye kṣattā pṛthām abhigamya śanaiḥ śocan iva abravīt
1. Vaiśampāyana said: When Kṛṣṇa returned to the Pāṇḍavas, his entreaty (anunaya) to the Kurus having been unsuccessful, Vidura (kṣattā) approached Pṛthā (Kuntī) and spoke slowly, as if grieving.
जानासि मे जीवपुत्रे भावं नित्यमनुग्रहे ।
क्रोशतो न च गृह्णीते वचनं मे सुयोधनः ॥२॥
2. jānāsi me jīvaputre bhāvaṁ nityamanugrahe ,
krośato na ca gṛhṇīte vacanaṁ me suyodhanaḥ.
2. jānāsi me jīvaputre bhāvaṃ nityam anugrahe
krośataḥ na ca gṛhṇīte vacanaṃ me suyodhanaḥ
2. jīvaputre me nityam anugrahe bhāvaṃ jānāsi
ca krośataḥ me vacanaṃ suyodhanaḥ na gṛhṇīte
2. O you whose sons are alive (jīvaputre) (Kuntī), you know my constant disposition (bhāva) of kindness (anugraha). Yet, Suyodhana (Duryodhana) does not heed my words, even as I cry out.
उपपन्नो ह्यसौ राजा चेदिपाञ्चालकेकयैः ।
भीमार्जुनाभ्यां कृष्णेन युयुधानयमैरपि ॥३॥
3. upapanno hyasau rājā cedipāñcālakekayaiḥ ,
bhīmārjunābhyāṁ kṛṣṇena yuyudhānayamairapi.
3. upapannaḥ hi asau rājā cedipāñcālakekayaiḥ
bhīmārjunābhyām kṛṣṇena yuyudhānayamaiḥ api
3. hi asau rājā cedipāñcālakekayaiḥ bhīmārjunābhyām
kṛṣṇena yuyudhānayamaiḥ api upapannaḥ
3. Indeed, this king (Yudhiṣṭhira) is well-supported by the Cedis, Pañcālas, and Kekayas, as well as by Bhīma and Arjuna, by Kṛṣṇa, and by Yuyudhāna (Sātyaki) and the twin sons of Mādrī (the Yamas, i.e., Nakula and Sahadeva).
उपप्लव्ये निविष्टोऽपि धर्ममेव युधिष्ठिरः ।
काङ्क्षते ज्ञातिसौहार्दाद्बलवान्दुर्बलो यथा ॥४॥
4. upaplavye niviṣṭo'pi dharmameva yudhiṣṭhiraḥ ,
kāṅkṣate jñātisauhārdādbalavāndurbalo yathā.
4. upaplavyāye niviṣṭaḥ api dharmam eva yudhiṣṭhiraḥ
kāṅkṣate jñātisauhārdāt balavān durbalaḥ yathā
4. yudhiṣṭhiraḥ upaplavyāye niviṣṭaḥ api jñātisauhārdāt
balavān durbalaḥ yathā dharmam eva kāṅkṣate
4. Even though Yudhiṣṭhira is situated in Upaplāvya, he desires only what is righteous (dharma), out of love for his kinsmen, acting as if he were weak despite being powerful.
राजा तु धृतराष्ट्रोऽयं वयोवृद्धो न शाम्यति ।
मत्तः पुत्रमदेनैव विधर्मे पथि वर्तते ॥५॥
5. rājā tu dhṛtarāṣṭro'yaṁ vayovṛddho na śāmyati ,
mattaḥ putramadenaiva vidharme pathi vartate.
5. rājā tu dhṛtarāṣṭraḥ ayam vayovṛddhaḥ na śāmyati
mattaḥ putramadena eva vidharme pathi vartate
5. ayam rājā dhṛtarāṣṭraḥ vayovṛddhaḥ tu putramadena eva mattaḥ (san) na śāmyati,
(saḥ) vidharme pathi vartate.
5. But this King Dhritarashtra, despite his old age, does not become peaceful. Intoxicated by the arrogance of his sons, he is acting on a path contrary to natural law (dharma).
जयद्रथस्य कर्णस्य तथा दुःशासनस्य च ।
सौबलस्य च दुर्बुद्ध्या मिथोभेदः प्रवर्तते ॥६॥
6. jayadrathasya karṇasya tathā duḥśāsanasya ca ,
saubalasya ca durbuddhyā mithobhedaḥ pravartate.
6. jayadrathasya karṇasya tathā duḥśāsanasya ca
saubalasya ca durbuddhyā mithaḥbhedaḥ pravartate
6. jayadrathasya karṇasya tathā duḥśāsanasya ca saubalasya ca durbuddhyā mithaḥbhedaḥ pravartate.
6. Mutual discord is arising among Jayadratha, Karna, Duhshasana, and Saubala's son (Shakuni) due to their evil intentions.
अधर्मेण हि धर्मिष्ठं हृतं वै राज्यमीदृशम् ।
येषां तेषामयं धर्मः सानुबन्धो भविष्यति ॥७॥
7. adharmeṇa hi dharmiṣṭhaṁ hṛtaṁ vai rājyamīdṛśam ,
yeṣāṁ teṣāmayaṁ dharmaḥ sānubandho bhaviṣyati.
7. adharmeṇa hi dharmiṣṭham hṛtam vai rājyam īdṛśam
yeṣām teṣām ayam dharmaḥ sānubandhaḥ bhaviṣyati
7. hi vai īdṛśam dharmiṣṭham rājyam adharmeṇa hṛtam.
yeṣām (rājaḥ hṛtam),
teṣām ayam sānubandhaḥ dharmaḥ bhaviṣyati.
7. Indeed, such a righteous kingdom has been forcibly taken by actions contrary to natural law (dharma). For those (who took it), this very natural law (dharma) will bring consequences.
ह्रियमाणे बलाद्धर्मे कुरुभिः को न संज्वरेत् ।
असाम्ना केशवे याते समुद्योक्ष्यन्ति पाण्डवाः ॥८॥
8. hriyamāṇe balāddharme kurubhiḥ ko na saṁjvaret ,
asāmnā keśave yāte samudyokṣyanti pāṇḍavāḥ.
8. hriyamāṇe balāt dharme kurubhiḥ kaḥ na saṃjvaret
asāmnā keśave yāte samudyokṣyanti pāṇḍavāḥ
8. kurubhiḥ dharme balāt hriyamāṇe (sati) kaḥ na saṃjvaret? asāmnā keśave yāte (sati),
pāṇḍavāḥ samudyokṣyanti.
8. Who would not be deeply distressed when natural law (dharma) is being forcibly violated by the Kurus? Now that Krishna (Keśava) has departed without achieving reconciliation, the Pandavas will surely prepare for battle.
ततः कुरूणामनयो भविता वीरनाशनः ।
चिन्तयन्न लभे निद्रामहःसु च निशासु च ॥९॥
9. tataḥ kurūṇāmanayo bhavitā vīranāśanaḥ ,
cintayanna labhe nidrāmahaḥsu ca niśāsu ca.
9. tataḥ kurūṇām anayaḥ bhavitā vīranāśanaḥ
cintayan na labhe nidrām ahaḥsu ca niśāsu ca
9. tataḥ kurūṇām anayaḥ vīranāśanaḥ bhavitā
cintayan ahaḥsu ca niśāsu ca nidrām na labhe
9. Then, this misconduct of the Kurus will become the destroyer of heroes. Contemplating this, I find no sleep, neither by day nor by night.
श्रुत्वा तु कुन्ती तद्वाक्यमर्थकामेन भाषितम् ।
अनिष्टनन्ती दुःखार्ता मनसा विममर्श ह ॥१०॥
10. śrutvā tu kuntī tadvākyamarthakāmena bhāṣitam ,
aniṣṭanantī duḥkhārtā manasā vimamarśa ha.
10. śrutvā tu kuntī tat vākyam arthakāmena bhāṣitam
aniṣṭanantī duḥkhārtā manasā vimamarśa ha
10. kuntī tu arthakāmena bhāṣitam tat vākyam śrutvā
aniṣṭanantī duḥkhārtā manasā vimamarśa ha
10. Having heard that speech spoken by the benevolent (arthakāmena) Vidura, Kunti, foreseeing the undesirable outcome, and afflicted by sorrow, indeed pondered over it with her mind.
धिगस्त्वर्थं यत्कृतेऽयं महाञ्ज्ञातिवधे क्षयः ।
वर्त्स्यते सुहृदां ह्येषां युद्धेऽस्मिन्वै पराभवः ॥११॥
11. dhigastvarthaṁ yatkṛte'yaṁ mahāñjñātivadhe kṣayaḥ ,
vartsyate suhṛdāṁ hyeṣāṁ yuddhe'sminvai parābhavaḥ.
11. dhik astu artham yatkṛte ayam mahān jñātivadhe kṣayaḥ
vartsyate suhṛdām hi eṣām yuddhe asmin vai parābhavaḥ
11. dhik artham astu yatkṛte ayam mahān jñātivadhe kṣayaḥ
vartsyate hi eṣām suhṛdām asmin yuddhe vai parābhavaḥ
11. Woe to this pursuit of wealth (artha), for the sake of which this great destruction, the slaughter of kinsmen, will come to pass. Indeed, in this very battle, defeat will befall these friends.
पाण्डवाश्चेदिपाञ्चाला यादवाश्च समागताः ।
भारतैर्यदि योत्स्यन्ति किं नु दुःखमतः परम् ॥१२॥
12. pāṇḍavāścedipāñcālā yādavāśca samāgatāḥ ,
bhāratairyadi yotsyanti kiṁ nu duḥkhamataḥ param.
12. pāṇḍavāḥ ca cedipāñcālāḥ yādavāḥ ca samāgatāḥ
bhārataiḥ yadi yotsyanti kim nu duḥkham ataḥ param
12. yadi pāṇḍavāḥ ca cedipāñcālāḥ ca yādavāḥ samāgatāḥ
bhārataiḥ yotsyanti ataḥ param kim nu duḥkham
12. If the Pāṇḍavas, along with the Cedis, the Pāñcālas, and the Yādavas, having gathered, will fight against the Bhāratas, what sorrow (duḥkha) indeed could be greater than this?
पश्ये दोषं ध्रुवं युद्धे तथा युद्धे पराभवम् ।
अधनस्य मृतं श्रेयो न हि ज्ञातिक्षये जयः ॥१३॥
13. paśye doṣaṁ dhruvaṁ yuddhe tathā yuddhe parābhavam ,
adhanasya mṛtaṁ śreyo na hi jñātikṣaye jayaḥ.
13. paśye doṣaṃ dhruvaṃ yuddhe tathā yuddhe parābhavam
adhanasya mṛtaṃ śreyaḥ na hi jñātīkṣaye jayaḥ
13. paśye dhruvaṃ doṣaṃ yuddhe tathā yuddhe parābhavam
adhanasya mṛtaṃ śreyaḥ hi jñātīkṣaye jayaḥ na
13. I would surely perceive the inherent flaw in war, as well as the certainty of defeat. Death is preferable for one deprived of wealth. Indeed, there is no victory in the destruction of one's relatives.
पितामहः शांतनव आचार्यश्च युधां पतिः ।
कर्णश्च धार्तराष्ट्रार्थं वर्धयन्ति भयं मम ॥१४॥
14. pitāmahaḥ śāṁtanava ācāryaśca yudhāṁ patiḥ ,
karṇaśca dhārtarāṣṭrārthaṁ vardhayanti bhayaṁ mama.
14. pitāmahaḥ śāntanavaḥ ācāryaḥ ca yudhāṃ patiḥ karṇaḥ
ca dhārtarāṣṭrārthaṃ vardhayanti bhayaṃ mama
14. pitāmahaḥ śāntanavaḥ ācāryaḥ ca yudhāṃ patiḥ karṇaḥ
ca dhārtarāṣṭrārthaṃ mama bhayaṃ vardhayanti
14. Grandfather Bhīṣma, the son of Śantanu, and the preceptor (ācārya) who is the lord of warriors, and Karṇa - they all increase my fear for the sake of Dhṛtarāṣṭra's sons.
नाचार्यः कामवाञ्शिष्यैर्द्रोणो युध्येत जातु चित् ।
पाण्डवेषु कथं हार्दं कुर्यान्न च पितामहः ॥१५॥
15. nācāryaḥ kāmavāñśiṣyairdroṇo yudhyeta jātu cit ,
pāṇḍaveṣu kathaṁ hārdaṁ kuryānna ca pitāmahaḥ.
15. na ācāryaḥ kāmavān śiṣyaiḥ droṇaḥ yudhyeta jātu
cit pāṇḍaveṣu kathaṃ hārdaṃ kuryāt na ca pitāmahaḥ
15. ācāryaḥ droṇaḥ kāmavān śiṣyaiḥ jātu cit na yudhyeta
kathaṃ pāṇḍaveṣu hārdaṃ na kuryāt ca pitāmahaḥ na
15. The preceptor Droṇa would certainly never fight his pupils with malicious intent. How could he not hold affection (hārda) for the Pāṇḍavas? And neither could the grandfather (Bhīṣma).
अयं त्वेको वृथादृष्टिर्धार्तराष्ट्रस्य दुर्मतेः ।
मोहानुवर्ती सततं पापो द्वेष्टि च पाण्डवान् ॥१६॥
16. ayaṁ tveko vṛthādṛṣṭirdhārtarāṣṭrasya durmateḥ ,
mohānuvartī satataṁ pāpo dveṣṭi ca pāṇḍavān.
16. ayaṃ tu ekaḥ vṛthādṛṣṭiḥ dhārtarāṣṭrasya durmateḥ
mohānuvartī satataṃ pāpaḥ dveṣṭi ca pāṇḍavān
16. ayaṃ tu ekaḥ dhārtarāṣṭrasya durmateḥ vṛthādṛṣṭiḥ
mohānuvartī satataṃ pāpaḥ ca pāṇḍavān dveṣṭi
16. But this one, the evil-minded son of Dhṛtarāṣṭra, whose vision is futile, constantly follows delusion (moha), and being sinful, he also hates the Pāṇḍavas.
महत्यनर्थे निर्बन्धी बलवांश्च विशेषतः ।
कर्णः सदा पाण्डवानां तन्मे दहति सांप्रतम् ॥१७॥
17. mahatyanarthe nirbandhī balavāṁśca viśeṣataḥ ,
karṇaḥ sadā pāṇḍavānāṁ tanme dahati sāṁpratam.
17. mahati anarthe nirbandhī balavān ca viśeṣataḥ
karṇaḥ sadā pāṇḍavānām tat me dahati sāṃpratam
17. karṇaḥ pāṇḍavānām mahati anarthe balavān ca
viśeṣataḥ nirbandhī sadā tat me sāṃpratam dahati
17. Karna's great and particularly strong commitment to causing misfortune (anartha) for the Pāṇḍavas always torments me at present.
आशंसे त्वद्य कर्णस्य मनोऽहं पाण्डवान्प्रति ।
प्रसादयितुमासाद्य दर्शयन्ती यथातथम् ॥१८॥
18. āśaṁse tvadya karṇasya mano'haṁ pāṇḍavānprati ,
prasādayitumāsādya darśayantī yathātatham.
18. āśaṃse tu adya karṇasya manaḥ aham pāṇḍavān
prati prasādayitum āsādya darśayantī yathātatham
18. aham adya tu karṇasya manaḥ pāṇḍavān prati
prasādayitum āsādya yathātatham darśayantī āśaṃse
18. But today, I hope, having approached Karna and shown him the truth, to appease his mind regarding the Pāṇḍavas.
तोषितो भगवान्यत्र दुर्वासा मे वरं ददौ ।
आह्वानं देवसंयुक्तं वसन्त्याः पितृवेश्मनि ॥१९॥
19. toṣito bhagavānyatra durvāsā me varaṁ dadau ,
āhvānaṁ devasaṁyuktaṁ vasantyāḥ pitṛveśmani.
19. toṣitaḥ bhagavān yatra durvāsā me varam dadau
āhvānam deva-saṃyuktam vasantyāḥ pitṛ-veśmani
19. yatra bhagavān durvāsā toṣitaḥ pitṛ-veśmani
vasantyāḥ me deva-saṃyuktam āhvānam varam dadau
19. It was when the revered sage Durvāsā, being pleased, granted me a boon while I was residing in my father's house – the power to summon (āhvāna) a deity (deva-saṃyukta).
साहमन्तःपुरे राज्ञः कुन्तिभोजपुरस्कृता ।
चिन्तयन्ती बहुविधं हृदयेन विदूयता ॥२०॥
20. sāhamantaḥpure rājñaḥ kuntibhojapuraskṛtā ,
cintayantī bahuvidhaṁ hṛdayena vidūyatā.
20. sā aham antaḥ-pure rājñaḥ kuntibhoja-puraskṛtā
cintayantī bahuvidham hṛdayena vidūyatā
20. sā aham rājñaḥ antaḥ-pure kuntibhoja-puraskṛtā
vidūyatā hṛdayena bahuvidham cintayantī
20. I, that same person, protected by King Kuntibhoja, was in the inner apartments of the king, pondering many things with a pained heart.
बलाबलं च मन्त्राणां ब्राह्मणस्य च वाग्बलम् ।
स्त्रीभावाद्बालभावाच्च चिन्तयन्ती पुनः पुनः ॥२१॥
21. balābalaṁ ca mantrāṇāṁ brāhmaṇasya ca vāgbalam ,
strībhāvādbālabhāvācca cintayantī punaḥ punaḥ.
21. balābalam ca mantrāṇām brāhmaṇasya ca vāgbalam
strībhāvāt bālabhāvāt ca cintayantī punaḥ punaḥ
21. strībhāvāt bālabhāvāt ca punaḥ punaḥ cintayantī
mantrāṇām balābalam ca brāhmaṇasya vāgbalam ca
21. Thinking again and again about the varying efficacy (balābalam) of the sacred invocations (mantras) and the Brahmin's power of speech, considering her state as both a woman and still a child.
धात्र्या विश्रब्धया गुप्ता सखीजनवृता तदा ।
दोषं परिहरन्ती च पितुश्चारित्ररक्षिणी ॥२२॥
22. dhātryā viśrabdhayā guptā sakhījanavṛtā tadā ,
doṣaṁ pariharantī ca pituścāritrarakṣiṇī.
22. dhātryā viśrabdhayā guptā sakhījanavṛtā tadā
doṣam pariharantī ca pituḥ cāritrarakṣiṇī
22. tadā viśrabdhayā dhātryā guptā sakhījanavṛtā
doṣam pariharantī ca pituḥ cāritrarakṣiṇī
22. At that time, protected by her trustworthy nurse and surrounded by her female companions, she was avoiding any wrongdoing and protecting her father's reputation.
कथं नु सुकृतं मे स्यान्नापराधवती कथम् ।
भवेयमिति संचिन्त्य ब्राह्मणं तं नमस्य च ॥२३॥
23. kathaṁ nu sukṛtaṁ me syānnāparādhavatī katham ,
bhaveyamiti saṁcintya brāhmaṇaṁ taṁ namasya ca.
23. katham nu sukṛtam me syāt na aparādhavatī katham
bhaveyam iti saṃcintya brāhmaṇam tam namasya ca
23. katham nu me sukṛtam syāt,
katham ca na aparādhavatī bhaveyam iti saṃcintya,
tam brāhmaṇam namasya ca
23. Considering, 'How indeed can a good deed (sukṛtam) be mine, and how can I not be guilty?', and having paid homage to that Brahmin...
कौतूहलात्तु तं लब्ध्वा बालिश्यादाचरं तदा ।
कन्या सती देवमर्कमासादयमहं ततः ॥२४॥
24. kautūhalāttu taṁ labdhvā bāliśyādācaraṁ tadā ,
kanyā satī devamarkamāsādayamahaṁ tataḥ.
24. kautūhalāt tu tam labdhvā bāliśyāt ācaram tadā
kanyā satī devam arkam āsādayam aham tataḥ
24. tu tadā aham kautūhalāt bāliśyāt tam labdhvā ācaram.
tataḥ kanyā satī devam arkam āsādayam
24. Indeed, out of curiosity (kautūhala) and childishness, having received that (mantra), I then put it into practice. As a maiden, I subsequently invoked the sun god (arka).
योऽसौ कानीनगर्भो मे पुत्रवत्परिवर्तितः ।
कस्मान्न कुर्याद्वचनं पथ्यं भ्रातृहितं तथा ॥२५॥
25. yo'sau kānīnagarbho me putravatparivartitaḥ ,
kasmānna kuryādvacanaṁ pathyaṁ bhrātṛhitaṁ tathā.
25. yaḥ asau kānīnagarbhaḥ me putravat parivartitaḥ
kasmāt na kuryāt vacanam pathyam bhrātṛhitam tathā
25. me kānīnagarbhaḥ yaḥ asau putravat parivartitaḥ,
kasmāt na bhrātṛhitam pathyam vacanam tathā kuryāt?
25. Why would he, my son born of a maiden (Kārṇa), who was raised as a son, not heed my beneficial advice, which is also for the welfare of his brothers?
इति कुन्ती विनिश्चित्य कार्यं निश्चितमुत्तमम् ।
कार्यार्थमभिनिर्याय ययौ भागीरथीं प्रति ॥२६॥
26. iti kuntī viniścitya kāryaṁ niścitamuttamam ,
kāryārthamabhiniryāya yayau bhāgīrathīṁ prati.
26. iti kuntī viniścitya kāryam niścitam uttamam
kāryārtham abhiniryāya yayau bhāgīrathīm prati
26. iti kuntī uttamam niścitam kāryam viniścitya,
kāryārtham abhiniryāya,
bhāgīrathīm prati yayau.
26. Having thus firmly resolved upon this excellent and definite course of action, Kuntī set out for that purpose and went towards the Bhagirathī (Ganga river).
आत्मजस्य ततस्तस्य घृणिनः सत्यसङ्गिनः ।
गङ्गातीरे पृथाशृण्वदुपाध्ययननिस्वनम् ॥२७॥
27. ātmajasya tatastasya ghṛṇinaḥ satyasaṅginaḥ ,
gaṅgātīre pṛthāśṛṇvadupādhyayananisvanam.
27. ātmajasya tataḥ tasya ghṛṇinaḥ satyasaṅginaḥ
gaṅgātīre pṛthā aśṛṇvat upādhyayananisvanam
27. tataḥ gaṅgātīre pṛthā tasya ātmajasya ghṛṇinaḥ satyasaṅginaḥ upādhyayananisvanam aśṛṇvat.
27. Then, on the bank of the Ganga, Pṛthā (Kuntī) heard the sound of her own compassionate and truth-adhering son (Kārṇa) reciting sacred texts.
प्राङ्मुखस्योर्ध्वबाहोः सा पर्यतिष्ठत पृष्ठतः ।
जप्यावसानं कार्यार्थं प्रतीक्षन्ती तपस्विनी ॥२८॥
28. prāṅmukhasyordhvabāhoḥ sā paryatiṣṭhata pṛṣṭhataḥ ,
japyāvasānaṁ kāryārthaṁ pratīkṣantī tapasvinī.
28. prāṅmukhasya ūrdhvabāhoḥ sā paryatiṣṭhata pṛṣṭhataḥ
japyāvasānam kāryārtham pratīkṣantī tapasvinī
28. sā tapasvinī prāṅmukhasya ūrdhvabāhoḥ (tasya) pṛṣṭhataḥ,
kāryārtham japyāvasānam pratīkṣantī,
paryatiṣṭhata.
28. She, the ascetic woman (Kuntī), stood behind him, who was facing east with arms raised, waiting for the completion of his sacred recitation (japa) for the purpose of her mission.
अतिष्ठत्सूर्यतापार्ता कर्णस्योत्तरवाससि ।
कौरव्यपत्नी वार्ष्णेयी पद्ममालेव शुष्यती ॥२९॥
29. atiṣṭhatsūryatāpārtā karṇasyottaravāsasi ,
kauravyapatnī vārṣṇeyī padmamāleva śuṣyatī.
29. atiṣṭhat sūryatāpa-ārtā karṇasya uttaravāsasi
kauravyapatnī vārṣṇeyī padmamālā iva śuṣyatī
29. sūryatāpa-ārtā kauravyapatnī vārṣṇeyī padmamālā
iva śuṣyatī karṇasya uttaravāsasi atiṣṭhat
29. Afflicted by the sun's heat, Kunti, the Vārṣṇeyī, and wife of a Kuru, stood on Karna's upper garment, withering like a lotus garland.
आ पृष्ठतापाज्जप्त्वा स परिवृत्य यतव्रतः ।
दृष्ट्वा कुन्तीमुपातिष्ठदभिवाद्य कृताञ्जलिः ।
यथान्यायं महातेजा मानी धर्मभृतां वरः ॥३०॥
30. ā pṛṣṭhatāpājjaptvā sa parivṛtya yatavrataḥ ,
dṛṣṭvā kuntīmupātiṣṭhadabhivādya kṛtāñjaliḥ ,
yathānyāyaṁ mahātejā mānī dharmabhṛtāṁ varaḥ.
30. ā pṛṣṭhatāpāt japtvā sa parivṛtya
yatavrataḥ dṛṣṭvā kuntīm upātiṣṭhat
abhivādya kṛtāñjaliḥ yathānyāyaṃ
mahātejā mānī dharmabhṛtām varaḥ
30. sa mahātejā mānī dharmabhṛtām varaḥ
yatavrataḥ pṛṣṭhatāpāt ā japtvā
parivṛtya kuntīm dṛṣṭvā yathānyāyaṃ
abhivādya kṛtāñjaliḥ upātiṣṭhat
30. Having chanted until his back was warmed by the sun, that disciplined (yatavrata) and honorable man, Karna, who was greatly lustrous and the best among those who uphold natural law (dharma), turned around. Upon seeing Kunti, he approached her and saluted her with folded hands, as was customary.