द्रौपद्य् उवाच
आर्तयैतन् मया भीम कृतं बाष्पविमोक्षणम् ॥
अपारयन्त्या दुःखानि न राजानम् उपालभे ॥
विमुक्तेन व्यतीतेन भीमसेन महाबल ॥
प्रत्युपस्थितकालस्य कार्यस्यानन्तरो भव ॥
ममेह भीम कैकेयी रूपाभिभवशङ्कया ॥
नित्यम् उद्विजते राजा कथं नेयाद् इमाम् इति ॥
तस्या विदित्वा तं भावं स्वयं चानृतदर्शनः ॥
कीचको ऽयं सुदुष्टात्मा सदा प्रार्थयते हि माम् ॥
तम् अहं कुपिता भीम पुनः कोपं नियम्य च ॥
अब्रुवं कामसंमूढम् आत्मानं रक्ष कीचक ॥
गन्धर्वाणाम् अहं भार्या पञ्चानां महिषी प्रिया ॥
ते त्वां निहन्युर् दुर्धर्षाः शूराः साहसकारिणः ॥
एवम् उक्तः स दुष्टात्मा कीचकः प्रत्युवाच ह ॥
नाहं बिभेमि सैरन्ध्रि गन्धर्वाणां शुचिस्मिते ॥
शतं सहस्रम् अपि वा गन्धर्वाणाम् अहं रणे ॥
समागतं हनिष्यामि त्वं भीरु कुरु मे क्षणम् ॥
इत्य् उक्ते चाब्रुवं सूतं कामातुरम् अहं पुनः ॥
न त्वं प्रतिबलस् तेषां गन्धर्वाणां यशस्विनाम् ॥
धर्मे स्थितास्मि सततं कुलशीलसमन्विता ॥
नेच्छामि कं चिद् वध्यन्तं तेन जीवसि कीचक ॥
एवम् उक्तः स दुष्टात्मा प्रहस्य स्वनवत् तदा ॥
न तिष्ठति स्म सन्मार्गे न च धर्मं बुभूषति ॥
पापात्मा पापभावश् च कामरागवशानुगः ॥
अविनीतश् च दुष्टात्मा प्रत्याख्यातः पुनः पुनः ॥
दर्शने दर्शने हन्यात् तथा जह्यां च जीवितम् ॥
draupady uvāca
ārtayaitan mayā bhīma kṛtaṃ bāṣpavimokṣaṇam ||
apārayantyā duḥkhāni na rājānam upālabhe ||
vimuktena vyatītena bhīmasena mahābala ||
pratyupasthitakālasya kāryasyānantaro bhava ||
mameha bhīma kaikeyī rūpābhibhavaśaṅkayā ||
nityam udvijate rājā kathaṃ neyād imām iti ||
tasyā viditvā taṃ bhāvaṃ svayaṃ cānṛtadarśanaḥ ||
kīcako 'yaṃ suduṣṭātmā sadā prārthayate hi mām ||
tam ahaṃ kupitā bhīma punaḥ kopaṃ niyamya ca ||
abruvaṃ kāmasaṃmūḍham ātmānaṃ rakṣa kīcaka ||
gandharvāṇām ahaṃ bhāryā pañcānāṃ mahiṣī priyā ||
te tvāṃ nihanyur durdharṣāḥ śūrāḥ sāhasakāriṇaḥ ||
evam uktaḥ sa duṣṭātmā kīcakaḥ pratyuvāca ha ||
nāhaṃ bibhemi sairandhri gandharvāṇāṃ śucismite ||
śataṃ sahasram api vā gandharvāṇām ahaṃ raṇe ||
samāgataṃ haniṣyāmi tvaṃ bhīru kuru me kṣaṇam ||
ity ukte cābruvaṃ sūtaṃ kāmāturam ahaṃ punaḥ ||
na tvaṃ pratibalas teṣāṃ gandharvāṇāṃ yaśasvinām ||
dharme sthitāsmi satataṃ kulaśīlasamanvitā ||
necchāmi kaṃ cid vadhyantaṃ tena jīvasi kīcaka ||
evam uktaḥ sa duṣṭātmā prahasya svanavat tadā ||
na tiṣṭhati sma sanmārge na ca dharmaṃ bubhūṣati ||
pāpātmā pāpabhāvaś ca kāmarāgavaśānugaḥ ||
avinītaś ca duṣṭātmā pratyākhyātaḥ punaḥ punaḥ ||
darśane darśane hanyāt tathā jahyāṃ ca jīvitam ||
Draupadi said: ‘It was out of anguish, Bhima, that I let these tears fall. I do not blame the king — I simply could not bear my sorrows. But, mighty Bhimasena, now that what is past is over and gone, stand ready for the task whose hour has come. Here, Bhima, Kaikeyi is forever anxious that my beauty might overshadow her, fearing: “How will the king not be led away by this woman?” Knowing her feeling, and himself a man of false sight, this utterly wicked Kichaka constantly solicits me. Enraged at him, Bhima, yet restraining my anger again, I said to him, deluded by desire: “Guard yourself, Kichaka. I am the wife of five gandharvas, their beloved queen; they, unassailable heroes who act with daring, will kill you.” Thus addressed, that evil-souled Kichaka answered me: “I do not fear the gandharvas, Sairandhri, O pure-smiling one. Even should a hundred thousand gandharvas gather against me in battle, I would slay them. Timid one, grant me a moment.” When he said this, I again said to that son of a charioteer, tormented by desire: “You are no match in strength for those renowned gandharvas. I stand always in dharma, endowed with the conduct of my lineage; I do not wish anyone to be killed — that is why you are still alive, Kichaka.” Hearing this, that evil-souled man laughed loudly and did not remain on the good path, nor did he desire dharma. Sinful in soul, of sinful disposition, ruled by the sway of lust, unrestrained and wicked, rejected again and again — at every meeting he strikes at me as if to kill me; and so I too shall give up my life.’
514dc24fab7f · प्रकाशित 16 जुल॰ 2026, 6:11:29 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Draupadi makes clear that she had already given Kichaka every chance to withdraw. When a man again and again spurns the warning of dharma, the punishment that follows is no longer vengeance — it is simply the consequence of his own choice.