आसनानि महार्हाणि यानानि शयनानि च ॥
मणिकाञ्चनचित्राणि गजदन्तमयानि च ॥
रथांश् च विविधाकाराञ् जातरूपपरिष्कृतान् ॥
हयैर् विनीतैः संपन्नान् वैयाघ्रपरिवारणान् ॥
विचित्रांश् च परिस्तोमान् रत्नानि च सहस्रशः ॥
नाराचान् अर्धनाराचाञ् शस्त्राणि विविधानि च ॥
एतद् दत्त्वा महद् द्रव्यं पूर्वदेशाधिपो नृपः ॥
प्रविष्टो यज्ञसदनं पाण्डवस्य महात्मनः ॥
āsanāni mahārhāṇi yānāni śayanāni ca ||
maṇikāñcanacitrāṇi gajadantamayāni ca ||
rathāṃś ca vividhākārāñ jātarūpapariṣkṛtān ||
hayair vinītaiḥ saṃpannān vaiyāghraparivāraṇān ||
vicitrāṃś ca paristomān ratnāni ca sahasraśaḥ ||
nārācān ardhanārācāñ śastrāṇi vividhāni ca ||
etad dattvā mahad dravyaṃ pūrvadeśādhipo nṛpaḥ ||
praviṣṭo yajñasadanaṃ pāṇḍavasya mahātmanaḥ ||
“Priceless seats, carriages and couches, adorned with gems and gold and made of ivory; chariots of various kinds, trimmed with gold, furnished with trained horses, covered with tiger-skins; dappled saddle-cloths, and jewels by the thousand, naracha and ardha-naracha arrows, and various weapons — having offered this great wealth, the lord of the eastern land (Bhagadatta) entered the sacrificial hall of the great-souled Pandava.”
b65859ecaf30 · publicado 16 jul 2026, 15:49:22 UTC
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The catalogue ends with the giver ‘entering the sacrificial hall’: the gifts were only the threshold to participation in the sacred. It is telling that this whole heap of treasures is not an end in itself but an offering to the sacrifice — the path by which one enters into communion with the holy. The verse teaches that wealth gains its meaning only when brought to the altar: gold and horses, laid before the sacrifice, cease to be vanity and become service. But Duryodhana, having enumerated everything down to the last arrow, never entered that hall in spirit — he remained standing by the heap of gifts, without reaching their purpose. The envious man counts the offerings and does not understand for Whose sake they are brought; he stands at the gate of wealth, but outside the sanctuary.