एवं प्रलम्भान् विविधान् प्राप्य तत्र विशां पते ॥
पाण्डवेयाभ्यनुज्ञातस् ततो दुर्योधनो नृपः ॥
अप्रहृष्टेन मनसा राजसूये महाक्रतौ ॥
प्रेक्ष्य ताम् अद्भुताम् ऋद्धिं जगाम गजसाह्वयम् ॥
पाण्डवश्रीप्रतप्तस्य ध्यानग्लानस्य गच्छतः ॥
दुर्योधनस्य नृपतेः पापा मतिर् अजायत ॥
evaṃ pralambhān vividhān prāpya tatra viśāṃ pate ||
pāṇḍaveyābhyanujñātas tato duryodhano nṛpaḥ ||
aprahṛṣṭena manasā rājasūye mahākratau ||
prekṣya tām adbhutām ṛddhiṃ jagāma gajasāhvayam ||
pāṇḍavaśrīprataptasya dhyānaglānasya gacchataḥ ||
duryodhanasya nṛpateḥ pāpā matir ajāyata ||
Having thus undergone various deceptions there, O lord of men, and dismissed by the Pandavas, king Duryodhana, his mind joyless, having beheld amid the great sacrifice of the rajasuya that wondrous splendor, set out for Hastinapura. And as he went, scorched by the glory of the Pandavas and worn out by brooding, an evil thought was born in king Duryodhana.
b7f4a74d0464 · प्रकाशित 16 जुल॰ 2026, 3:49:22 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The wondrous splendor that should have delighted a guest instead "scorches" Duryodhana -- and from that heat an "evil thought" is born. It is telling how one and the same blessing works oppositely on different hearts: another's happiness is joy for one who loves, and fire for the envious. The verse teaches that envy turns gifts into torment: the envious man suffers not from his own want but from another's abundance. And the "evil thought" conceived in that heat is the beginning of all the calamities of the Bharatas: the great war is born not of an injury but of an inability to bear another's happiness. One who cannot rejoice in his neighbor's good carries a hell within him, and from that hell comes the ruin of many.