तत्राश्वमेधः सुमहान् महेन्द्रस्य महात्मनः ॥
ववृते पावनार्थं वै ब्रह्महत्यापहो नृप ॥
विभज्य ब्रह्महत्यां तु वृक्षेषु च नदीषु च ॥
पर्वतेषु पृथिव्यां च स्त्रीषु चैव युधिष्ठिर ॥
संविभज्य च भूतेषु विसृज्य च सुरेश्वरः ॥
विज्वरः पूतपाप्मा च वासवो ऽभवद् आत्मवान् ॥
अकम्प्यं नहुषं स्थानाद् दृष्ट्वा च बलसूदनः ॥
तेजोघ्नं सर्वभूतानां वरदानाच् च दुःसहम् ॥
ततः शचीपतिर् वीरः पुनर् एव व्यनश्यत ॥
अदृश्यः सर्वभूतानां कालाकाङ्क्षी चचार ह ॥
tatrāśvamedhaḥ sumahān mahendrasya mahātmanaḥ ||
vavṛte pāvanārthaṃ vai brahmahatyāpaho nṛpa ||
vibhajya brahmahatyāṃ tu vṛkṣeṣu ca nadīṣu ca ||
parvateṣu pṛthivyāṃ ca strīṣu caiva yudhiṣṭhira ||
saṃvibhajya ca bhūteṣu visṛjya ca sureśvaraḥ ||
vijvaraḥ pūtapāpmā ca vāsavo 'bhavad ātmavān ||
akampyaṃ nahuṣaṃ sthānād dṛṣṭvā ca balasūdanaḥ ||
tejoghnaṃ sarvabhūtānāṃ varadānāc ca duḥsaham ||
tataḥ śacīpatir vīraḥ punar eva vyanaśyata ||
adṛśyaḥ sarvabhūtānāṃ kālākāṅkṣī cacāra ha ||
And the lord of the gods, O Yudhishthira, divided the sin of brahmin-slaying among the trees, the rivers, the mountains, the earth, and women. And, having thus distributed it among these beings and parted with it, Indra was freed from his fever. And having rid himself of his sin, he came back to himself. And in that place the slayer of the asura Bala trembled when he beheld Nahusha, before whom all living beings felt themselves intimidated and who was unassailable by virtue of the boon granted him by the rishi. And the divine husband of Shachi again vanished from sight. And invisible to all beings, he wandered about, awaiting his moment. And when Indra disappeared, Shachi fell into grief. And in her utter misery she lamented: ‘Alas! O Indra, if I have ever given a gift, or offered an oblation, or pleased my spiritual preceptors, if there is any truth in me at all, then I pray that my chastity may remain inviolate.’
69cdd8a1b5a2 · publicado 17 jul 2026, 3:31:48 UTC
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This passage (5.13.16-20) develops the central theme of the Udyoga-parva: the effort toward peace is already underway against the backdrop of an inevitable war. Dharma is revealed here through speech, through the choice of envoys, through fidelity to one’s word, and through the responsibility kings bear for the consequences of their decisions.