ततस् तत्प्रतिघातार्थं ब्राह्मम् एवास्त्रम् उत्तमम् ॥
मया प्रयुक्तं जज्वाल युगान्तम् इव दर्शयत् ॥
तयोर् ब्रह्मास्त्रयोर् आसीद् अन्तरा वै समागमः ॥
असंप्राप्यैव रामं च मां च भारतसत्तम ॥
ततो व्योम्नि प्रादुरभूत् तेज एव हि केवलम् ॥
भूतानि चैव सर्वाणि जग्मुर् आर्तिं विशां पते ॥
ऋषयश् च सगन्धर्वा देवताश् चैव भारत ॥
संतापं परमं जग्मुर् अस्त्रतेजोभिपीडिताः ॥
ततश् चचाल पृथिवी सपर्वतवनद्रुमा ॥
संतप्तानि च भूतानि विषादं जग्मुर् उत्तमम् ॥
tatas tatpratighātārthaṃ brāhmam evāstram uttamam ||
mayā prayuktaṃ jajvāla yugāntam iva darśayat ||
tayor brahmāstrayor āsīd antarā vai samāgamaḥ ||
asaṃprāpyaiva rāmaṃ ca māṃ ca bhāratasattama ||
tato vyomni prādurabhūt teja eva hi kevalam ||
bhūtāni caiva sarvāṇi jagmur ārtiṃ viśāṃ pate ||
ṛṣayaś ca sagandharvā devatāś caiva bhārata ||
saṃtāpaṃ paramaṃ jagmur astratejobhipīḍitāḥ ||
tataś cacāla pṛthivī saparvatavanadrumā ||
saṃtaptāni ca bhūtāni viṣādaṃ jagmur uttamam ||
To repel it, I too employed that same supreme weapon of Brahma; it blazed forth, appearing like the end of an age. The two brahmastras met between us, never reaching either Rama or me, O best of the Bharatas. Then in the sky there appeared nothing but radiance, and all beings fell into suffering, O lord of the people. The sages together with the gandharvas, and the gods as well, O Bharata, were oppressed by the radiance of these weapons and fell into extreme anguish. Then the earth, with its mountains, forests and trees, shook, and all beings, scorched by the heat, sank into deep despair.
247c9a58bc00 · 发布于 2026年7月17日 06:42:04 UTC
可用语言RUEN用方向键翻颂
In this chapter, the instruction received in sleep turns into action, but before the Prasvapa can be used, the battle reaches its most perilous edge: two brahmastras meet. The world responds not as a spectator but as a living whole — the sky blazes, the quarters smoke, and creatures suffer from the heat. This shows that the supreme weapon is not a mere technique for victory; it touches the very order of the cosmos. Bhishma waits for the moment to use the Prasvapa not out of a wish to destroy Rama, but to halt the destruction without killing his teacher. Thus dharma here calls not for maximum force, but for measure.