भीष्म उवाच
ततस् ते तापसाः सर्वे कार्यवन्तो ऽभवंस् तदा ॥
तां कन्यां चिन्तयन्तो वै किं कार्यम् इति धर्मिणः ॥
के चिद् आहुः पितुर् वेश्म नीयताम् इति तापसाः ॥
के चिद् अस्मदुपालम्भे मतिं चक्रुर् द्विजोत्तमाः ॥
के चिच् छाल्वपतिं गत्वा नियोज्यम् इति मेनिरे ॥
नेति के चिद् व्यवस्यन्ति प्रत्याख्याता हि तेन सा ॥
एवं गते किं नु शक्यं भद्रे कर्तुं मनीषिभिः ॥
पुनर् ऊचुश् च ते सर्वे तापसाः संशितव्रताः ॥
अलं प्रव्रजितेनेह भद्रे शृणु हितं वचः ॥
इतो गच्छस्व भद्रं ते पितुर् एव निवेशनम् ॥
bhīṣma uvāca
tatas te tāpasāḥ sarve kāryavanto 'bhavaṃs tadā ||
tāṃ kanyāṃ cintayanto vai kiṃ kāryam iti dharmiṇaḥ ||
ke cid āhuḥ pitur veśma nīyatām iti tāpasāḥ ||
ke cid asmadupālambhe matiṃ cakrur dvijottamāḥ ||
ke cic chālvapatiṃ gatvā niyojyam iti menire ||
neti ke cid vyavasyanti pratyākhyātā hi tena sā ||
evaṃ gate kiṃ nu śakyaṃ bhadre kartuṃ manīṣibhiḥ ||
punar ūcuś ca te sarve tāpasāḥ saṃśitavratāḥ ||
alaṃ pravrajiteneha bhadre śṛṇu hitaṃ vacaḥ ||
ito gacchasva bhadraṃ te pitur eva niveśanam ||
Bhishma said: Then all these righteous ascetics, pondering over the girl and what ought to be done, became troubled by the matter. Some hermits said, 'Let her be taken to her father's house.' Others, the finest of the twice-born, inclined to the thought that blame would fall upon them. Some held, 'We must go to the lord of Shalva and compel him.' Others decided, 'No — for he has already rejected her.' Matters having come to this pass, they said to her once more: 'O gracious one, what can wise men do? Enough of taking to renunciation here. Hear this good counsel: go from here — may good fortune attend you — straight to your father's house.'
dafeef127a96 · प्रकाशित 17 जुल॰ 2026, 6:36:31 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
In this chapter Amba's plight moves from personal grief toward a search for effective protection. The ascetics propose the ordinary social path: return the girl to her father's authority, since life in the forest is dangerous, especially for a princess without support. Amba refuses: returning would mean disgrace among her kin and would not heal the wound within her. The arrival of Hotravahana changes the course of events — he takes up her suffering as a family duty and directs her to Rama Jamadagnya. Thus austerity, kinship responsibility, and kshatriya retribution converge on a single path, one leading toward the future confrontation with Bhishma.