मृते पितरि ते वीरा वनाद् एत्य स्वमन्दिरम् ॥
नचिराद् इव विद्वांसो वेदे धनुषि चाभवन् ॥
तांस् तथा रूपवीर्यौजःसंपन्नान् पौरसंमतान् ॥
नामृष्यन् कुरवो दृष्ट्वा पाण्डवाञ् श्रीयशोभृतः ॥
ततो दुर्योधनः क्रूरः कर्णश् च सहसौबलः ॥
तेषां निग्रहनिर्वासान् विविधांस् ते समाचरन् ॥
ददाव् अथ विषं पापो भीमाय धृतराष्ट्रजः ॥
जरयाम् आस तद् वीरः सहान्नेन वृकोदरः ॥
प्रमाणकोट्यां संसुप्तं पुनर् बद्ध्वा वृकोदरम् ॥
तोयेषु भीमं गङ्गायाः प्रक्षिप्य पुरम् आव्रजत् ॥
यदा प्रबुद्धः कौन्तेयस् तदा संछिद्य बन्धनम् ॥
उदतिष्ठन् महाराज भीमसेनो गतव्यथः ॥
आशीविषैः कृष्णसर्पैः सुप्तं चैनम् अदंशयत् ॥
सर्वेष्व् एवाङ्गदेशेषु न ममार च शत्रुहा ॥
तेषां तु विप्रकारेषु तेषु तेषु महामतिः ॥
मोक्षणे प्रतिघाते च विदुरो ऽवहितो ऽभवत् ॥
स्वर्गस्थो जीवलोकस्य यथा शक्रः सुखावहः ॥
पाण्डवानां तथा नित्यं विदुरो ऽपि सुखावहः ॥
यदा तु विविधोपायैः संवृतैर् विवृतैर् अपि ॥
नाशक्नोद् विनिहन्तुं तान् दैवभाव्यर्थरक्षितान् ॥
ततः संमन्त्र्य सचिवैर् वृषदुःशासनादिभिः ॥
धृतराष्ट्रम् अनुज्ञाप्य जातुषं गृहम् आदिशत् ॥
तत्र तान् वासयाम् आस पाण्डवान् अमितौजसः ॥
अदाहयच् च विस्रब्धान् पावकेन पुनस् तदा ॥
विदुरस्यैव वचनात् खनित्री विहिता ततः ॥
मोक्षयाम् आस योगेन ते मुक्ताः प्राद्रवन् भयात् ॥
mṛte pitari te vīrā vanād etya svamandiram ||
nacirād iva vidvāṃso vede dhanuṣi cābhavan ||
tāṃs tathā rūpavīryaujaḥsaṃpannān paurasaṃmatān ||
nāmṛṣyan kuravo dṛṣṭvā pāṇḍavāñ śrīyaśobhṛtaḥ ||
tato duryodhanaḥ krūraḥ karṇaś ca sahasaubalaḥ ||
teṣāṃ nigrahanirvāsān vividhāṃs te samācaran ||
dadāv atha viṣaṃ pāpo bhīmāya dhṛtarāṣṭrajaḥ ||
jarayām āsa tad vīraḥ sahānnena vṛkodaraḥ ||
pramāṇakoṭyāṃ saṃsuptaṃ punar baddhvā vṛkodaram ||
toyeṣu bhīmaṃ gaṅgāyāḥ prakṣipya puram āvrajat ||
yadā prabuddhaḥ kaunteyas tadā saṃchidya bandhanam ||
udatiṣṭhan mahārāja bhīmaseno gatavyathaḥ ||
āśīviṣaiḥ kṛṣṇasarpaiḥ suptaṃ cainam adaṃśayat ||
sarveṣv evāṅgadeśeṣu na mamāra ca śatruhā ||
teṣāṃ tu viprakāreṣu teṣu teṣu mahāmatiḥ ||
mokṣaṇe pratighāte ca viduro 'vahito 'bhavat ||
svargastho jīvalokasya yathā śakraḥ sukhāvahaḥ ||
pāṇḍavānāṃ tathā nityaṃ viduro 'pi sukhāvahaḥ ||
yadā tu vividhopāyaiḥ saṃvṛtair vivṛtair api ||
nāśaknod vinihantuṃ tān daivabhāvyartharakṣitān ||
tataḥ saṃmantrya sacivair vṛṣaduḥśāsanādibhiḥ ||
dhṛtarāṣṭram anujñāpya jātuṣaṃ gṛham ādiśat ||
tatra tān vāsayām āsa pāṇḍavān amitaujasaḥ ||
adāhayac ca visrabdhān pāvakena punas tadā ||
vidurasyaiva vacanāt khanitrī vihitā tataḥ ||
mokṣayām āsa yogena te muktāḥ prādravan bhayāt ||
"After their father's death, those heroes, coming from the forest to their own home, soon became learned in the Veda and in the art of the bow. The Kurus, seeing those Pandavas endowed with beauty, valor, and strength, beloved of the citizens, bearers of glory and good fortune, could not bear it. Then the cruel Duryodhana, and Karna, and the son of Subala (Shakuni), inflicted upon them various oppressions and plotted their banishment. The sinful son of Dhritarashtra gave Bhima poison, but that hero, Vrikodara, digested it along with his food. Having again bound Bhima as he slept on the bank of Pramanakoti, they threw him into the waters of the Ganga and went off to the city. But when the son of Kunti awoke, he tore apart his bonds and rose up, O great king, Bhimasena, already unharmed. They made venomous black serpents bite him as he slept, over every part of his body — yet that slayer of enemies did not die. Amid all these villainies, the wise Vidura was ever watchful in delivering the Pandavas and warding off misfortune. As Shakra, dwelling in heaven, is the bestower of happiness to the world of the living, so too was Vidura always the bestower of happiness to the Pandavas. When, by various means, both secret and open, Duryodhana could not destroy them, protected as they were by fate for the sake of what was destined, he then took counsel with his ministers — Vrisha (Karna), Duhshasana, and the rest — and, having obtained Dhritarashtra's consent, ordered the building of a house of lac. There, having lodged those immeasurably mighty Pandavas, he again sought to burn them, trusting as they were, with fire. But by Vidura's word a tunnel had already been made, and they, saved by that means, fled in fear."
02e8a5090770 · publicado 12 jul 2026, 15:23:57 UTC
Disponible enRUENPasa de verso en verso con
Here is set forth the sequence of the Kauravas' crimes against the Pandavas — and the unfailing deliverance of the latter. Telling is the root cause of the enmity: "they could not bear it, seeing their glory" — envy (matsarya), the very root from which all the evil of the tale grows. Here is a stern lesson: envy of another's good fortune blinds and drives one to poison, to murder, to arson — Duryodhana stops at nothing. But protection from above works just as plainly: the Pandavas are guarded "by fate, for the sake of what was destined" — the poison is digested, the serpents' bites are powerless, the fire is thwarted. Thus the scripture shows that those destined to fulfill the design of dharma cannot be destroyed by any malice. Note too the figure of Vidura — the righteous uncle, "bestower of happiness, like Indra": amid the wicked there is also a righteous man, secretly guarding what is good; his vigilance is itself the instrument of providence. So already in this brief retelling two forces of the epic are outlined: blind envy, sowing ruin, and guarding righteousness, saving the chosen.