विभ्रंशिता त्वया हीयं धर्मावाप्तेः परावरात् ॥
परामृष्टां त्वया हीमां को हि गन्तुम् इहार्हति ॥
प्रत्याख्याता हि शाल्वेन त्वया नीतेति भारत ॥
तस्माद् इमां मन्नियोगात् प्रतिगृह्णीष्व भारत ॥
स्वधर्मं पुरुषव्याघ्र राजपुत्री लभत्व् इयम् ॥
न युक्तम् अवमानो ऽयं कर्तुं राज्ञा त्वयानघ ॥
ततस् तं नातिमनसं समुदीक्ष्याहम् अब्रुवम् ॥
नाहम् एनां पुनर् दद्यां भ्रात्रे ब्रह्मन् कथं चन ॥
शाल्वस्याहम् इति प्राह पुरा माम् इह भार्गव ॥
मया चैवाभ्यनुज्ञाता गता सौभपुरं प्रति ॥
vibhraṃśitā tvayā hīyaṃ dharmāvāpteḥ parāvarāt ||
parāmṛṣṭāṃ tvayā hīmāṃ ko hi gantum ihārhati ||
pratyākhyātā hi śālvena tvayā nīteti bhārata ||
tasmād imāṃ manniyogāt pratigṛhṇīṣva bhārata ||
svadharmaṃ puruṣavyāghra rājaputrī labhatv iyam ||
na yuktam avamāno 'yaṃ kartuṃ rājñā tvayānagha ||
tatas taṃ nātimanasaṃ samudīkṣyāham abruvam ||
nāham enāṃ punar dadyāṃ bhrātre brahman kathaṃ cana ||
śālvasyāham iti prāha purā mām iha bhārgava ||
mayā caivābhyanujñātā gatā saubhapuraṃ prati ||
'This woman has been thrown off by you from attaining her dharma, both higher and lower. After you touched and took her, who here has the right to accept her? O Bharata, she was rejected by Shalva because she had been led away by you. Therefore, at my command, accept her, O Bharata. Let this king's daughter attain her own dharma, O tiger among men. It is not fitting for you, O sinless one, as a king, to commit this disgrace.' Then, having looked closely at him, not overly pleased, I said: 'O brahmin, I will never again give her to my brother. O Bhargava, before this she said to me here: "I belong to Shalva," and with my permission she departed for the city of Saubha.'
0a61f6ad0408 · प्रकाशित 17 जुल॰ 2026, 6:36:31 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Here the clash between Rama Jamadagnya and Bhishma turns from negotiation to an inescapable duel. Rama demands that Bhishma undo the consequences of Amba's forced abduction, but Bhishma answers with his own kshatriya dharma: he cannot hand over a woman whose heart already belongs to another. The dispute becomes a dispute between two vows. Rama stands for refuge and the defense of the wronged; Bhishma stands for his own understanding of royal duty and the purity of his line. Both therefore speak the language of dharma, yet their obligations collide head-on in a conflict that no single speech can now resolve.