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महाभारतः       mahābhārataḥ - book-6, chapter-94

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संजय उवाच ।
वाक्शल्यैस्तव पुत्रेण सोऽतिविद्धः पितामहः ।
दुःखेन महताविष्टो नोवाचाप्रियमण्वपि ॥१॥
1. saṁjaya uvāca ,
vākśalyaistava putreṇa so'tividdhaḥ pitāmahaḥ ,
duḥkhena mahatāviṣṭo novācāpriyamaṇvapi.
1. saṃjayaḥ uvāca vākśalyaiḥ tava putreṇa saḥ atividdhaḥ
pitāmahaḥ duḥkhena mahatā āviṣṭaḥ na uvāca apriyam aṇu api
1. saṃjayaḥ uvāca tava putreṇa vākśalyaiḥ atividdhaḥ saḥ
pitāmahaḥ mahatā duḥkhena āviṣṭaḥ aṇu api apriyam na uvāca
1. Sañjaya said: The grandfather (Bhīṣma), deeply wounded by the verbal arrows from your son (Duryodhana) and overcome by immense sorrow, did not utter even a single unpleasant word.
स ध्यात्वा सुचिरं कालं दुःखरोषसमन्वितः ।
श्वसमानो यथा नागः प्रणुन्नो वै शलाकया ॥२॥
2. sa dhyātvā suciraṁ kālaṁ duḥkharoṣasamanvitaḥ ,
śvasamāno yathā nāgaḥ praṇunno vai śalākayā.
2. saḥ dhyātvā suciram kālam duḥkharoṣasamanvitaḥ
śvasamānaḥ yathā nāgaḥ praṇunnaḥ vai śalākayā
2. saḥ duḥkharoṣasamanvitaḥ suciram kālam dhyātvā
yathā śalākayā praṇunnaḥ nāgaḥ śvasamānaḥ
2. Filled with sorrow and anger, he meditated deeply for a long time, breathing heavily like a serpent provoked by a stick.
उद्वृत्य चक्षुषी कोपान्निर्दहन्निव भारत ।
सदेवासुरगन्धर्वं लोकं लोकविदां वरः ।
अब्रवीत्तव पुत्रं तु सामपूर्वमिदं वचः ॥३॥
3. udvṛtya cakṣuṣī kopānnirdahanniva bhārata ,
sadevāsuragandharvaṁ lokaṁ lokavidāṁ varaḥ ,
abravīttava putraṁ tu sāmapūrvamidaṁ vacaḥ.
3. udvṛtya cakṣuṣī kopāt nirdahan
iva bhārata sadevāsuragandharvam
lokam lokavidām varaḥ abravīt tava
putram tu sāmapūrvam idam vacaḥ
3. bhārata! lokavidām varaḥ saḥ kopāt
cakṣuṣī udvṛtya sadevāsuragandharvam
lokam nirdahan iva tava putram
tu idam sāmapūrvam vacaḥ abravīt
3. O Bhārata (Dhṛtarāṣṭra), he, the foremost among those who understand the worlds, rolled his eyes in anger, as if scorching the entire cosmos, including gods, asuras, and gandharvas. Then, he spoke these gentle words to your son.
किं नु दुर्योधनैवं मां वाक्शल्यैरुपविध्यसि ।
घटमानं यथाशक्ति कुर्वाणं च तव प्रियम् ।
जुह्वानं समरे प्राणांस्तवैव हितकाम्यया ॥४॥
4. kiṁ nu duryodhanaivaṁ māṁ vākśalyairupavidhyasi ,
ghaṭamānaṁ yathāśakti kurvāṇaṁ ca tava priyam ,
juhvānaṁ samare prāṇāṁstavaiva hitakāmyayā.
4. kim nu duryodhana evam mām vākśalyaiḥ
upavidhyasi ghaṭamānam yathāśakti
kurvāṇam ca tava priyam juhvānam
samare prāṇān tava eva hitakāmyayā
4. duryodhana! tvam evaṃ vākśalyaiḥ mām
upavidhyasi kim nu? (mām) yathāśakti
ghaṭamānam ca tava priyam kurvāṇam (mām) tava
eva hitakāmyayā samare prāṇān juhvānam
4. O Duryodhana, why do you pierce me with such verbal arrows, when I am striving to the best of my ability, doing what is beneficial for you, and indeed sacrificing my life (prāṇa) in battle out of a desire for your welfare?
यदा तु पाण्डवः शूरः खाण्डवेऽग्निमतर्पयत् ।
पराजित्य रणे शक्रं पर्याप्तं तन्निदर्शनम् ॥५॥
5. yadā tu pāṇḍavaḥ śūraḥ khāṇḍave'gnimatarpayat ,
parājitya raṇe śakraṁ paryāptaṁ tannidarśanam.
5. yadā tu pāṇḍavaḥ śūraḥ khāṇḍave agnim atarpayat
parājitya raṇe śakram paryāptam tat nidarśanam
5. yadā tu śūraḥ pāṇḍavaḥ khāṇḍave agnim atarpayat
raṇe śakram parājitya tat nidarśanam paryāptam
5. However, when the heroic Pāṇḍava (Arjuna) satisfied Agni in the Khāṇḍava forest after defeating Indra (Śakra) in battle, that example is sufficient.
यदा च त्वां महाबाहो गन्धर्वैर्हृतमोजसा ।
अमोचयत्पाण्डुसुतः पर्याप्तं तन्निदर्शनम् ॥६॥
6. yadā ca tvāṁ mahābāho gandharvairhṛtamojasā ,
amocayatpāṇḍusutaḥ paryāptaṁ tannidarśanam.
6. yadā ca tvām mahābāho gandharvaiḥ hṛtam ojasā
amocayat pāṇḍusutaḥ paryāptam tat nidarśanam
6. yadā ca mahābāho gandharvaiḥ ojasā hṛtam tvām
pāṇḍusutaḥ amocayat tat nidarśanam paryāptam
6. And when, O mighty-armed one, the son of Pāṇḍu (Arjuna) freed you, who had been forcibly carried away by the Gandharvas, that example is sufficient.
द्रवमाणेषु शूरेषु सोदरेषु तथाभिभो ।
सूतपुत्रे च राधेये पर्याप्तं तन्निदर्शनम् ॥७॥
7. dravamāṇeṣu śūreṣu sodareṣu tathābhibho ,
sūtaputre ca rādheye paryāptaṁ tannidarśanam.
7. dravamāṇeṣu śūreṣu sodareṣu tathā abhibho
sūtaputre ca rādheye paryāptam tat nidarśanam
7. abhibho dravamāṇeṣu śūreṣu tathā sodareṣu ca
sūtaputre rādheye tat nidarśanam paryāptam
7. When, O lord, the brave warriors, including your own brothers and even Karṇa (Rādheya), the son of Sūta, were fleeing, that example is sufficient.
यच्च नः सहितान्सर्वान्विराटनगरे तदा ।
एक एव समुद्यातः पर्याप्तं तन्निदर्शनम् ॥८॥
8. yacca naḥ sahitānsarvānvirāṭanagare tadā ,
eka eva samudyātaḥ paryāptaṁ tannidarśanam.
8. yat ca naḥ sahitān sarvān virāṭanagare tadā
ekaḥ eva samudyātaḥ paryāptam tat nidarśanam
8. yat ca tadā virāṭanagare ekaḥ eva naḥ sahitān
sarvān samudyātaḥ tat nidarśanam paryāptam
8. And furthermore, when at that time in the city of Virāṭa, he alone stood ready against all of us gathered together, that example is sufficient.
द्रोणं च युधि संरब्धं मां च निर्जित्य संयुगे ।
कर्णं च त्वां च द्रौणिं च कृपं च सुमहारथम् ।
वासांसि स समादत्त पर्याप्तं तन्निदर्शनम् ॥९॥
9. droṇaṁ ca yudhi saṁrabdhaṁ māṁ ca nirjitya saṁyuge ,
karṇaṁ ca tvāṁ ca drauṇiṁ ca kṛpaṁ ca sumahāratham ,
vāsāṁsi sa samādatta paryāptaṁ tannidarśanam.
9. Droṇam ca yudhi saṃrabdham mām ca
nirjitya saṃyuge Karṇam ca tvām ca
Drauṇim ca Kṛpam ca sumahāratham vāsāṃsi
sa samādatta paryāptam tat nidarśanam
9. Droṇam ca mām ca yudhi saṃrabdham
saṃyuge nirjitya Karṇam ca tvām ca
Drauṇim ca Kṛpam ca sumahāratham sa
vāsāṃsi samādatta tat nidarśanam paryāptam
9. Having defeated in combat (saṃyuge) both Droṇa, who was enraged in battle (yudhi), and me; and having also defeated Karṇa, you (Duryodhana), Drauṇi (Aśvatthāmā), and Kṛpa, the great charioteer, he (Arjuna) took their garments. That (tat) is sufficient evidence (paryāptam nidarśanam).
निवातकवचान्युद्धे वासवेनापि दुर्जयान् ।
जितवान्समरे पार्थः पर्याप्तं तन्निदर्शनम् ॥१०॥
10. nivātakavacānyuddhe vāsavenāpi durjayān ,
jitavānsamare pārthaḥ paryāptaṁ tannidarśanam.
10. Nivātakavacān yuddhe Vāsavena api durjayān
jitavān samare Pārthaḥ paryāptam tat nidarśanam
10. Pārthaḥ samare yuddhe Vāsavena api durjayān
Nivātakavacān jitavān tat nidarśanam paryāptam
10. Arjuna (Pārthaḥ) conquered in battle (samare) the Nivātakavacas, who were difficult to defeat (durjayān) even by Vasava (Indra) in combat (yuddhe). That (tat) is sufficient evidence (paryāptam nidarśanam).
को हि शक्तो रणे जेतुं पाण्डवं रभसं रणे ।
त्वं तु मोहान्न जानीषे वाच्यावाच्यं सुयोधन ॥११॥
11. ko hi śakto raṇe jetuṁ pāṇḍavaṁ rabhasaṁ raṇe ,
tvaṁ tu mohānna jānīṣe vācyāvācyaṁ suyodhana.
11. kaḥ hi śaktaḥ raṇe jetum Pāṇḍavam rabhasam raṇe
tvam tu mohāt na jānīṣe vācya-avācyam Suyodhana
11. raṇe rabhasam Pāṇḍavam raṇe jetum kaḥ hi śaktaḥ
tu Suyodhana tvam mohāt na jānīṣe vācya-avācyam
11. Who, indeed, is capable of defeating the impetuous Pāṇḍava in battle? But you, Suyodhana, due to your delusion (moha), do not discern (jānīṣe) what should be said and what should not (vācyā-vācyam).
मुमूर्षुर्हि नरः सर्वान्वृक्षान्पश्यति काञ्चनान् ।
तथा त्वमपि गान्धारे विपरीतानि पश्यसि ॥१२॥
12. mumūrṣurhi naraḥ sarvānvṛkṣānpaśyati kāñcanān ,
tathā tvamapi gāndhāre viparītāni paśyasi.
12. mumūrṣuḥ hi naraḥ sarvān vṛkṣān paśyati kāñcanān
tathā tvam api Gāndhāre viparītāni paśyasi
12. hi mumūrṣuḥ naraḥ sarvān vṛkṣān kāñcanān paśyati
tathā api tvam Gāndhāre viparītāni paśyasi
12. Indeed, a man on the verge of death (mumūrṣuḥ) perceives (paśyati) all trees (sarvān vṛkṣān) as golden (kāñcanān). Similarly, you too, O son of Gāndhārī (Gāndhāre), see (paśyasi) things contrary to reality (viparītāni).
स्वयं वैरं महत्कृत्वा पाण्डवैः सहसृञ्जयैः ।
युध्यस्व तानद्य रणे पश्यामः पुरुषो भव ॥१३॥
13. svayaṁ vairaṁ mahatkṛtvā pāṇḍavaiḥ sahasṛñjayaiḥ ,
yudhyasva tānadya raṇe paśyāmaḥ puruṣo bhava.
13. svayam vairam mahat kṛtvā pāṇḍavaiḥ saha sṛñjayaiḥ
yudhyasva tān adya raṇe paśyāmaḥ puruṣaḥ bhava
13. svayam mahat vairam pāṇḍavaiḥ sṛñjayaiḥ saha kṛtvā,
adya raṇe tān yudhyasva.
puruṣaḥ bhava.
paśyāmaḥ.
13. Having yourself created great enmity with the Pāṇḍavas and the Sañjayas, fight them today in battle! Let us see! Be a man!
अहं तु सोमकान्सर्वान्सपाञ्चालान्समागतान् ।
निहनिष्ये नरव्याघ्र वर्जयित्वा शिखण्डिनम् ॥१४॥
14. ahaṁ tu somakānsarvānsapāñcālānsamāgatān ,
nihaniṣye naravyāghra varjayitvā śikhaṇḍinam.
14. aham tu somakān sarvān sa-pāñcālān samāgatān
nihaniṣye nara-vyāghra varjayitvā śikhaṇḍinam
14. aham tu nara-vyāghra,
samāgatān sarvān sa-pāñcālān somakān śikhaṇḍinam varjayitvā nihaniṣye
14. But I, O tiger among men, shall slay all the Somakas, along with the Pañcālas, who have assembled, with the sole exception of Śikhaṇḍin.
तैर्वाहं निहतः संख्ये गमिष्ये यमसादनम् ।
तान्वा निहत्य संग्रामे प्रीतिं दास्यामि वै तव ॥१५॥
15. tairvāhaṁ nihataḥ saṁkhye gamiṣye yamasādanam ,
tānvā nihatya saṁgrāme prītiṁ dāsyāmi vai tava.
15. taiḥ vā aham nihataḥ saṅkhye gamiṣye yama-sādanam
tān vā nihatya saṅgrāme prītim dāsyāmi vai tava
15. vā aham taiḥ saṅkhye nihataḥ (san) yama-sādanam gamiṣye vā tān saṅgrāme nihatya,
vai tava prītim dāsyāmi
15. Either I shall be slain by them in battle and go to the abode of Yama, or, having killed them in battle, I shall surely give you satisfaction.
पूर्वं हि स्त्री समुत्पन्ना शिखण्डी राजवेश्मनि ।
वरदानात्पुमाञ्जातः सैषा वै स्त्री शिखण्डिनी ॥१६॥
16. pūrvaṁ hi strī samutpannā śikhaṇḍī rājaveśmani ,
varadānātpumāñjātaḥ saiṣā vai strī śikhaṇḍinī.
16. pūrvam hi strī samutpannā śikhaṇḍī rāja-veśmani
vara-dānāt pumān jātaḥ sā eṣā vai strī śikhaṇḍinī
16. pūrvam hi śikhaṇḍī rāja-veśmani strī samutpannā
vara-dānāt pumān jātaḥ vai sā eṣā strī śikhaṇḍinī
16. Formerly, Śikhaṇḍī was indeed born as a woman in the royal palace. By the granting of a boon, he was born as a man. Yet, this very same Śikhaṇḍinī was originally a woman.
तामहं न हनिष्यामि प्राणत्यागेऽपि भारत ।
यासौ प्राङ्निर्मिता धात्रा सैषा वै स्त्री शिखण्डिनी ॥१७॥
17. tāmahaṁ na haniṣyāmi prāṇatyāge'pi bhārata ,
yāsau prāṅnirmitā dhātrā saiṣā vai strī śikhaṇḍinī.
17. tām aham na haniṣyāmi prāṇa-tyāge api bhārata yā
asau prāk nirmitā dhātrā sā eṣā vai strī śikhaṇḍinī
17. bhārata aham tām na haniṣyāmi prāṇa-tyāge api yā
asau prāk dhātrā nirmitā sā eṣā vai strī śikhaṇḍinī
17. O Bhārata, I will not kill her, even if it means sacrificing my life. For she, Shikhaṇḍinī, was indeed created as a woman by the Creator (Dhātṛ) in the past.
सुखं स्वपिहि गान्धारे श्वोऽस्मि कर्ता महारणम् ।
यज्जनाः कथयिष्यन्ति यावत्स्थास्यति मेदिनी ॥१८॥
18. sukhaṁ svapihi gāndhāre śvo'smi kartā mahāraṇam ,
yajjanāḥ kathayiṣyanti yāvatsthāsyati medinī.
18. sukham svapihi gāndhāre śvaḥ asmi kartā mahāraṇam
yat janāḥ kathayiṣyanti yāvat sthāsyati medinī
18. gāndhāre sukham svapihi śvaḥ aham mahāraṇam kartā
asmi yat janāḥ yāvat medinī sthāsyati kathayiṣyanti
18. O Gāndhārī, sleep peacefully. Tomorrow I shall wage a great war, of which people will speak as long as the earth (medinī) endures.
एवमुक्तस्तव सुतो निर्जगाम जनेश्वर ।
अभिवाद्य गुरुं मूर्ध्ना प्रययौ स्वं निवेशनम् ॥१९॥
19. evamuktastava suto nirjagāma janeśvara ,
abhivādya guruṁ mūrdhnā prayayau svaṁ niveśanam.
19. evam uktaḥ tava sutaḥ nirjagāma janeśvara
abhivādya gurum mūrdhnā prayayau svam niveśanam
19. janeśvara evam uktaḥ tava sutaḥ nirjagāma
gurum mūrdhnā abhivādya svam niveśanam prayayau
19. O lord of men (janeśvara), your son, having been thus addressed, departed. Having saluted his preceptor (guru) with his head, he proceeded to his own dwelling.
आगम्य तु ततो राजा विसृज्य च महाजनम् ।
प्रविवेश ततस्तूर्णं क्षयं शत्रुक्षयंकरः ।
प्रविष्टः स निशां तां च गमयामास पार्थिवः ॥२०॥
20. āgamya tu tato rājā visṛjya ca mahājanam ,
praviveśa tatastūrṇaṁ kṣayaṁ śatrukṣayaṁkaraḥ ,
praviṣṭaḥ sa niśāṁ tāṁ ca gamayāmāsa pārthivaḥ.
20. āgamya tu tataḥ rājā visṛjya ca
mahājanam praviveśa tataḥ tūrṇam kṣayam
śatru-kṣayam-karaḥ praviṣṭaḥ
saḥ niśām tām ca gamayāmāsa pārthivaḥ
20. tu rājā śatru-kṣayam-karaḥ tataḥ
āgamya ca mahājanam visṛjya tataḥ
tūrṇam kṣayam praviveśa saḥ pārthivaḥ
ca praviṣṭaḥ tām niśām gamayāmāsa
20. Having arrived and dismissed the crowd, the king, the destroyer of enemies, then quickly entered his palace. That king (pārthiva), having entered, then spent that night.