02.061
Core-Pancharatra: Bhimas owe and Vidura on Sabha dharma.
bhīma uvāca॥
Bhīma said.
bhavanti deśe bandhakyāḥ kitavānāṃ yudhiṣṭhira। na tābhiruta dīvyanti dayā caivāsti tāsva api ॥2-61-1॥
O Yudhiṣṭhira, in the land there are prostitutes belonging to gamblers; but they do not gamble with them, and even in them there is compassion. (2-61-1)
kāśyo yad balim āhārṣīt dravyaṃ yac ca anyat uttamam | tathā anye pṛthivī-pālā yāni ratnāni upāharan ॥2-61-2॥
The king of Kāśī brought offerings, valuables, and other excellent things; similarly, other kings of the earth brought whatever gems they had. (2-61-2)
vāhanāni dhanaṃ caiva kavacānyāyudhāni ca। rājyamātmā vayaṃ caiva kaitavena hṛtaṃ paraiḥ ॥2-61-3॥
Our vehicles, wealth, armors, weapons, kingdom, and even ourselves have been taken away by others through deceit. (2-61-3)
na ca me tatra kopo'bhūtsarvasyeśo hi no bhavān। idaṃ tvatikṛtaṃ manye draupadī yatra paṇyate ॥2-61-4॥
And I did not feel anger there, for you are the lord of all of us. But I think this is an excessive act, where Draupadī is being treated as merchandise. (2-61-4)
eṣā hy anarhatī bālā pāṇḍavān prāpya kauravaiḥ। tvat-kṛte kliśyate kṣudrair nṛśaṁsair nikṛtipriyaiḥ ॥2-61-5॥
This young girl, who does not deserve such suffering, having come to the Pāṇḍavas through the Kauravas, is being tormented for your sake by the mean, the cruel, and those who delight in deceit. (2-61-5)
asyāḥ kṛte manyur ayaṃ tvayi rājan nipātyate। bāhū te sampradhakṣyāmi sahadeva agnim ānaya ॥2-61-6॥
O king, for her sake, this anger is directed at you. I will burn your arms completely. Sahadeva, bring the fire. (2-61-6)
arjuna uvāca॥
Arjuna said.
na purā bhīmasena tvam īdṛśīr vaditā giraḥ। parais te nāśitaṃ nūnaṃ nṛśaṃsair dharmagauravam ॥2-61-7॥
Bhīmasena, never before have you spoken such words. Surely, your dignity of dharma has been destroyed by the cruel ones. (2-61-7)
na sakāmāḥ pare kāryā dharmamevācarottamam। bhrātaraṃ dhārmikaṃ jyeṣṭhaṃ nātikramitumarhati ॥2-61-8॥
One should not act towards others with desire; one should practice only the highest righteousness. One should not overstep a righteous elder brother. (2-61-8)
āhūto hi parai rājā kṣātradharmamanusmaran। dīvyate parakāmena tannaḥ kīrtikaraṃ mahat ॥2-61-9॥
When summoned by others, the king, recalling his warrior's duty, enters battle out of desire for others' possessions; this brings us great fame. (2-61-9)
bhīmasena uvāca॥
Bhīmasena said.
evamasmi kṛtaṃ vidyāṃ yady asyāhaṃ dhanañjaya। dīpte'gnau sahitau bāhū nirdaheyaṃ balādiva ॥2-61-10॥
O Dhananjaya, thus having acquired this knowledge, I am such that I could burn both my arms together in blazing fire by force, as if (they were fuel). (2-61-10)
vaiśampāyana uvāca॥
Vaiśampāyana said.
tathā tān duḥkhitān dṛṣṭvā pāṇḍavān dhṛtarāṣṭrajaḥ। kliśyamānāṃ ca pāñcālīṃ vikarṇa idam abravīt ॥2-61-11॥
Thus, seeing the Pāṇḍavas afflicted and Draupadī being tormented, Vikarṇa, the son of Dhṛtarāṣṭra, spoke these words. (2-61-11)
yājñasenyā yaduktaṃ tadvākyaṃ vibrūta pārthivāḥ। avivekena vākyasya narakaḥ sadya eva naḥ ॥2-61-12॥
O kings, declare the statement spoken by Yājñasenī. If we do not discern the meaning of her words, we will immediately fall into hell. (2-61-12)
bhīṣmaś ca dhṛtarāṣṭraś ca kuru-vṛddhatamāv ubhau। sametya nāhatuḥ kiñcid viduraś ca mahāmatiḥ ॥2-61-13॥
Bhīṣma and Dhṛtarāṣṭra, the two eldest of the Kurus, came together but did not strike anything; and Vidura, the wise one, also did not act.
bhāradvājo'pi sarveṣām ācāryaḥ kṛpa eva ca। ata etāv api praśnaṃ nāhatur dvijasattamau ॥2-61-14॥
Bhāradvāja, who was the teacher of all, and Kṛpa as well, therefore, these two also did not ask the question, O best of the twice-born. (2-61-14)
ye tvan-ye pṛthivī-pālāḥ sametāḥ sarvato diśaḥ। kāma-krodhau samutsṛjya te bruvantu yathā-mati ॥2-61-15॥
But as for the other kings assembled from all directions, having abandoned desire and anger, let them speak as they think fit. (2-61-15)
yad idaṃ draupadī vākyam uktavatī asakṛt śubhā। vimṛśya kasya kaḥ pakṣaḥ pārthivā vadata uttaram ॥2-61-16॥
O kings, after considering which side Draupadī has repeatedly and auspiciously spoken about, give your answer. (2-61-16)
evaṃ sa bahuśaḥ sarvānuktavāṃstānsabhāsadaḥ। na ca te pṛthivīpālāstamūcuḥ sādhvasādhu vā ॥2-61-17॥
Thus, he repeatedly addressed all those present in the assembly, but the kings did not respond to him, saying whether it was good or not. (2-61-17)
uktvā tathāsakṛtsarvān vikarṇaḥ pṛthivīpatīn। pāṇiṃ pāṇau viniṣpiṣya niḥśvasan idam abravīt ॥2-61-18॥
Having thus repeatedly addressed all the kings of the earth, Vikarna, pressing his hand with his other hand and sighing, spoke these words. (2-61-18)
vibrūta pṛthivīpālā vākyaṃ mā vā kathañcana। manye nyāyyaṃ yadatrāhaṃ taddhi vakṣyāmi kauravāḥ ॥2-61-19॥
O Kauravas, let the kings of the earth speak or not speak at all; I think what is just here, that indeed I shall say. (2-61-19)
catvāry āhur naraśreṣṭhā vyasanāni mahīkṣitām। mṛgayāṃ pānam akṣāṃś ca grāmye caivātisaktatām॥2-61-20॥
O best of men, it is said that there are four calamities for kings: hunting, drinking, gambling, and excessive attachment to sensual pleasures. (2-61-20)
eteṣu hi naraḥ sakto dharmam utsṛjya vartate। tathā yuktena ca kṛtāṃ kriyāṃ loko na manyate ॥2-61-21॥
Indeed, a man attached to these acts, abandoning his duty. The world does not consider the action performed by one who is thus engaged. (2-61-21)
tad ayaṃ pāṇḍu-putreṇa vyasane vartatā bhṛśam। samāhūtena kitavaiḥ āsthitaḥ draupadī-paṇaḥ ॥2-61-22॥
Thus, while the son of Pāṇḍu was greatly afflicted in adversity, having been summoned by the gamblers, he engaged in staking Draupadī. (2-61-22)
sādhāraṇī ca sarveṣāṃ pāṇḍavānāmaninditā। jitena pūrvaṃ cānena pāṇḍavena kṛtaḥ paṇaḥ ॥2-61-23॥
She is common to all the Pāṇḍavas, blameless. The wager was made previously by this Pāṇḍava who won. (2-61-23)
iyaṃ ca kīrtitā kṛṣṇā saubalena paṇārthinā। etatsarvaṃ vicāryāhaṃ manye na vijitāmimām ॥2-61-24॥
This Kṛṣṇā has been spoken of by the son of Subala, who sought her as a stake. Considering all this, I think that I have not won her. (2-61-24)
etat-śrutvā mahān nādaḥ sabhyānām udatiṣṭhata. vikarṇaṃ śaṃsamānānāṃ saubalaṃ ca vinindatām ॥2-61-25॥
Upon hearing this, a great uproar arose among the assembly members, some praising Vikarna and others censuring Saubala (Shakuni). (2-61-25)
tasminnuparate śabde rādheyaḥ krodhamūrcchitaḥ। pragṛhya ruciraṃ bāhumidaṃ vacanamabravīt ॥2-61-26॥
When the sound had ceased, Karṇa, overcome by anger, grasping his beautiful arm, spoke these words. (2-61-26)
dṛśyante vai vikarṇe hi vaikṛtāni bahūnyapi। tajjas tasya vināśāya yathāgnir araṇiprajaḥ ॥2-61-27॥
Indeed, many distortions are seen in Vikarṇa; these, arising from him, are for his destruction, just as fire is born from the araṇi (fire-stick). (2-61-27)
ete na kiñcidapyāhuś codyamānāpi kṛṣṇayā। dharmeṇa vijitāṃ manye manyante drupadātmajām ॥2-61-28॥
Even when urged by Kṛṣṇā, these do not say anything; I think that by righteousness, the daughter of Drupada has been won; they also think so. (2-61-28)
tvaṃ tu kevalabālyena dhārtarāṣṭra vidīryase। yadbravīṣi sabhāmadhye bālaḥ sthavirabhāṣitam ॥2-61-29॥
But you, O son of Dhritarashtra, are agitated only out of childishness. What you say in the midst of the assembly is like a child's words spoken as if by an elder. (2-61-29)
na ca dharmaṃ yathātattvaṃ vetsi duryodhanāvara। yadbravīṣi jitāṃ kṛṣṇāmajiteti sumandadhīḥ ॥2-61-30॥
You do not truly understand dharma, O most wicked of the Duryodhanas; what you say, "Kṛṣṇā, the unconquered, has been conquered," you say out of great foolishness. (2-61-30)
kathaṃ hy avijitāṃ kṛṣṇāṃ manyase dhṛtarāṣṭraja। yadā sabhāyāṃ sarvasvaṃ nyastavān pāṇḍavāgrajaḥ ॥2-61-31॥
O son of Dhṛtarāṣṭra, how can you consider Kṛṣṇā (Draupadī) as unconquered, when the eldest Pāṇḍava has already staked all his wealth in the assembly? (2-61-31)
abhyantarā ca sarvasve draupadī bharatarṣabha। evaṃ dharmajitāṃ kṛṣṇāṃ manyase na jitāṃ katham ॥2-61-32॥
O best of the Bharatas, how do you think that Draupadī, who was included as an inner possession in the total stake and won by righteousness, is not conquered? (2-61-32)
kīrtitā draupadī vācā anujñātā ca pāṇḍavaiḥ। bhavatya-vijitā kena hetunaiṣā matā tava॥2-61-33॥
Draupadī, having been praised in words and permitted by the Pāṇḍavas, is not considered conquered—by whom and for what reason do you think this? (2-61-33)
manyase vā sabhāmetām ānītām ekavāsasam। adharmeṇeti tatrāpi śṛṇu me vākyam uttaram ॥2-61-34॥
If you think that this assembly has been brought here wearing a single garment by unrighteousness, then also, hear my reply. (2-61-34)
eko bhartā striyā devairvihitaḥ kurunandana। iyaṃ tvanekavaśagā bandhakīti viniścitā ॥2-61-35॥
O Kurunandana, it is ordained by the gods that a woman should have one husband. But she who is subject to many is thus determined to be a prostitute. (2-61-35)
asyāḥ sabhā-mānayanaṃ na citram iti me matiḥ। ekāmbaradharatvaṃ vāpy atha vāpi vivastratā ॥2-61-36॥
In my opinion, it is not at all surprising that she was brought to the assembly. Whether she was clad in a single garment or even naked, it makes no difference. (2-61-36)
yac caiṣāṃ draviṇaṃ kiñcid yā caiṣā ye ca pāṇḍavāḥ। saubaleneha tat sarvaṃ dharmeṇa vijitaṃ vasu॥2-61-37॥
Whatever wealth belonged to these, whatever this is, and whoever the Pāṇḍavas are, all that has here been righteously won by the son of Subala. (2-61-37)
duḥśāsana subālo'yaṃ vikarṇaḥ prājñavādikaḥ। pāṇḍavānāṃ ca vāsāṃsi draupadyāścāpyupāhara ॥2-61-38॥
Duḥśāsana, Subāla, and Vikarṇa, who is wise in speech, brought the garments of the Pāṇḍavas and also those of Draupadī. (2-61-38)
tacchrutvā pāṇḍavāḥ sarve svāni vāsāṃsi bhārata। avakīryottarīyāṇi sabhāyāṃ samupāviśan ॥2-61-39॥
O Bhārata, having heard that, all the Pāṇḍavas cast off their upper garments and sat down together in the assembly. (2-61-39)
tato duḥśāsano rājan draupadyā vasanaṃ balāt। sabhāmadhye samākṣipya vyapakraṣṭuṃ pracakrame ॥2-61-40॥
Then Duḥśāsana, O king, forcefully seized Draupadī's garment in the midst of the assembly and began to pull it away. (2-61-40)
ākṛṣyamāṇe vasane draupadyāstu viśāṃ pate। tadrūmamaparaṃ vastraṃ prādurāsīdanekaśaḥ ॥2-61-41॥
As Draupadī's garment was being pulled, O lord of kings, countless other garments of the same kind appeared.
tato halahalāśabda statr āsīd ghoranisvanaḥ। tad adbhutatamaṃ loke vīkṣya sarvam ahīkṣitām ॥2-61-42॥
Then a tumultuous and terrible noise arose there. Seeing that most wonderful event in the world, all the kings (were amazed). (2-61-42)
śaśāpa tatra bhīmas tu rājamadhye mahāsvanaḥ। krodhād visphuramāṇoṣṭho viniṣpiṣya kare karam ॥2-61-43॥
There, Bhīma, in the midst of the kings, with a great voice, out of anger, his lips quivering, pressed his hand in his palm and uttered a curse. (2-61-43)
idaṃ me vākyam ādaddhvaṃ kṣatriyā lokavāsinaḥ। noktapūrvaṃ narair anyair na caanyo yad vadiṣyati ॥2-61-44॥
O Kṣatriyas, inhabitants of the world, accept this speech of mine. It has not been spoken before by any men or others, nor will anyone else say such a thing. (2-61-44)
yady etad evam uktvā tu na kuryāṃ pṛthivīśvarāḥ। pitāmahānāṃ sarveṣāṃ nāhaṃ gatim avāpnuyām ॥2-61-45॥
If, after saying this, O kings, I do not act, I would not attain the state reached by all the ancestors. (2-61-45)
asya pāpasya durjāterbhāratāpasadasya ca। na pibeyaṃ balādvakṣo bhittvā cedrudhiraṃ yudhi ॥2-61-46॥
I would not drink the blood of this sinful, ill-born disgrace of the Bhāratas, even by force, having pierced his chest in battle. (2-61-46)
tasya te vacanaṃ śrutvā sarvalokapraharṣaṇam। pracakrurbahulāṃ pūjāṃ kutsanto dhṛtarāṣṭrajam ॥2-61-47॥
Having heard his words, which delighted all people, they performed abundant worship, while blaming the son of Dhṛtarāṣṭra. (2-61-47)
yadā tu vāsasāṃ rāśiḥ sabhāmadhye samācitaḥ। tato duḥśāsanaḥ śrānto vrīḍitaḥ samupāviśat ॥2-61-48॥
When the heap of garments was gathered in the middle of the assembly, Duḥśāsana, tired and embarrassed, sat down. (2-61-48)
dhikśabdastu tatastatra samabhūllomaharṣaṇaḥ। sabhyānāṃ naradevānāṃ dṛṣṭvā kuntīsutāṃstadā ॥2-61-49॥
But then, at that moment, the exclamation 'dhik' was heard, and seeing the sons of Kuntī, horripilation arose among the assembly members and the kings. (2-61-49)
na vibruvanti kauravyāḥ praśnam etam iti sma ha. sa janaḥ krośati sma atra dhṛtarāṣṭram vigarhayan ॥2-61-50॥
The Kauravas did not answer this question at all. Here, people cried out, blaming Dhritarashtra. (2-61-50)
tato bāhū samucchritya nivārya ca sabhāsadaḥ। viduraḥ sarvadharmajña idaṃ vacanam abravīt ॥2-61-51॥
Then Vidura, the knower of all dharmas, raised his arms, restrained the assembly members, and spoke these words. (2-61-51)
vidura uvāca॥
Vidura said.
draupadī praśnam uktvaivaṃ roravīti hy anāthavat। na ca vibrūta taṃ praśnaṃ sabhyā dharmo'tra pīḍyate ॥2-61-52॥
Draupadī, after asking her question in this way, cried out like one who has no protector. Yet the assembly members did not answer her question, and here dharma is being oppressed. (2-61-52)
sabhāṃ prapadyate hy ārtaḥ prajvalann iva havyavāṭ। taṃ vai satyena dharmeṇa sabhyāḥ praśamayanty uta ॥2-61-53॥
An afflicted person, burning like the sacrificial fire, comes to the assembly. The members of the assembly pacify him with truth and righteousness. (2-61-53)
dharma-praśnam atho brūyād ārtaḥ sabhyeṣu mānavaḥ। vibrūyus tatra te praśnaṃ kāma-krodha-vaśātigāḥ ॥2-61-54॥
When a man in distress raises a question of dharma in the assembly, those present—overcome by desire and anger—should declare that question there. (2-61-54)
vikaṛṇena yathā-prajñam-uktaḥ praśno narādhipāḥ। bhavanto'pi hi taṃ praśnaṃ vibruvantu yathā-mati ॥2-61-55॥
O kings, the question was spoken by Vikarna according to his wisdom. You all too, indeed, may answer that question according to your own understanding. (2-61-55)
yo hi praśnaṃ na vibrūyād dharmadarśī sabhāṃ gataḥ। anṛte yā phalāvāptis tasyāḥ so'rdhaṃ samaśnute ॥2-61-56॥
Whoever, being knowledgeable in dharma, goes to the assembly and does not answer a question, he receives half the consequence of that falsehood. (2-61-56)
yaḥ punarvitathaṃ brūyāddharmadarśī sabhāṃ gataḥ। anṛtasya phalaṃ kṛtsnaṃ samprāpnotīti niścayaḥ ॥2-61-57॥
It is certain that whoever, even though knowing dharma, goes to the assembly and again speaks falsehood, obtains the full consequence of untruth. (2-61-57)
atrāpy udāharantīmam itihāsaṃ purātanam। prahlādasya ca saṃvādaṃ muner āṅgirasasya ca ॥2-61-58॥
Here too, an ancient story is told: the conversation between Prahlāda and the sage Āṅgirasa. (2-61-58)
prahlādo nāma daityendras tasya putro virocanaḥ। kanyāhetor āṅgirasaṃ sudhanvān amupādravat ॥2-61-59॥
Prahlāda, the lord of the Daityas, had a son named Virocana. For the sake of a maiden, Sudhanvan, a descendant of Aṅgiras, was attacked. (2-61-59)
ahaṃ jyāyān ahaṃ jyāyān iti kany-epsayā tadā। tayoḥ devanam atrāsīt prāṇayoḥ iti naḥ śrutam ॥2-61-60॥
We have heard that, at that time, with the desire for the maiden, there was a dispute here between the two vital breaths, each saying, "I am greater, I am greater." (2-61-60)
tayoḥ praśnavivādo'bhūtprahlādaṃ tāvapṛcchatām। jyāyānka āvayorekaḥ praśnaṃ prabrūhi mā mṛṣā ॥2-61-61॥
A dispute about a question arose between the two; they asked Prahlāda: "Who among us is greater? Tell the answer to the question, do not speak falsely." (2-61-61)
sa vai vivadanādbhītaḥ sudhanvānaṃ vyalokayat. taṃ sudhanvābravītkruddho brahmadaṇḍa iva jvalan ॥2-61-62॥
Frightened by the quarrel, he looked at Sudhanva. Sudhanva, burning with anger like Brahma's staff, spoke to him. (2-61-62)
yadi vai vakṣyasi mṛṣā prahlādātha na vakṣyasi। śatadhā te śiro vajrī vajreṇa prahariṣyati ॥2-61-63॥
If you speak falsely, Prahlāda, or if you do not speak, the wielder of the thunderbolt will shatter your head into a hundred pieces with his thunderbolt. (2-61-63)
sudhanvanā tathoktaḥ sanvyathito'śvatthaparṇavat। jagāma kaśyapaṃ daityaḥ paripraṣṭuṃ mahaujasam ॥2-61-64॥
Thus addressed by Sudhanvan, the greatly powerful Daitya, distressed like an aśvattha leaf, went to Kaśyapa to inquire. (2-61-64)
prahlāda uvāca॥
Prahlāda said.
tvaṃ vai dharmasya vijñātā daivasyehāsurasya ca। brāhmaṇasya mahāprājña dharmakṛcchramidaṃ śṛṇu ॥2-61-65॥
You are truly the knower of dharma, of the divine and the asura here, and of the brāhmaṇa, O greatly wise one; listen to this hardship of dharma. (2-61-65)
yo vai praśnaṃ na vibrūyād vitathaṃ vāpi nirdiśet। ke vai tasya pare lokās tan mamācakṣva pṛcchataḥ ॥2-61-66॥
Whoever does not answer a question or gives a false answer—what are the other worlds for such a person? Tell me that, as I am asking. (2-61-66)
kaśyapa uvāca॥
Kashyapa said.
jānanna vibruvanpraśnaṃ kāmātkrodhāttathā bhayāt। sahasraṃ vāruṇānpāśānātmani pratimuñcati ॥2-61-67॥
Even while knowing, uttering the question, due to desire, anger, or fear, he binds upon himself a thousand nooses of Varuṇa. (2-61-67)
tasya saṃvatsare pūrṇe pāśa ekaḥ pramucyate. tasmātsatyaṃ tu vaktavyaṃ jānatā satyamañjasā ॥2-61-68॥
When his year is completed, one bond is released. Therefore, one who knows should speak the truth directly. (2-61-68)
viddho dharmo hyadharmeṇa sabhāṃ yatra prapadyate। na cāsya śalyaṃ kṛntanti viddhāstatra sabhāsadaḥ ॥2-61-69॥
Where righteousness is violated by unrighteousness and enters the assembly, and the members of that assembly, themselves afflicted, do not remove its pain. (2-61-69)
ardhaṃ harati vai śreṣṭhaḥ pādo bhavati kartṛṣu। pādaścaiva sabhāsatsu ye na nindanti ninditam ॥2-61-70॥
The best person takes half the credit; a quarter goes to the doers; and a quarter to those present in the assembly who do not blame the blameworthy. (2-61-70)
anena bhavati śreṣṭho mucyante ca sabhāsadaḥ। eno gacchati kartāraṃ nindārho yatra nindyate ॥2-61-71॥
By this, one becomes superior, and the assembly members are freed. The fault attaches to the doer who deserves blame, wherever blame is assigned. (2-61-71)
vitathaṃ tu vadeyur ye dharmaṃ prahlāda pṛcchate। iṣṭāpūrtaṃ ca te ghnanti sapta caiva parāvarān ॥2-61-72॥
But those who speak falsehood when Prahlāda inquires about righteousness destroy both sacrificial and charitable acts, as well as the seven generations of ancestors and descendants. (2-61-72)
hṛtasvasya hi yad duḥkhaṃ hataputrasya cāpi yat। ṛṇinaṃ prati yac caiva rājñā grastasya cāpi yat ॥2-61-73॥
The pain felt by one whose wealth is lost, by one whose son is killed, by a debtor, and by one seized by the king, is the same. (2-61-73)
striyāḥ patyā vihīnāyāḥ sārthādbhraṣṭasya caiva yat| adhyūḍhāyāśca yadduḥkhaṃ sākṣibhirvihatāsya ca ॥2-61-74॥
The suffering experienced by a woman bereft of her husband, by one who has fallen away from a caravan, by a remarried woman, and by one who has been defeated by witnesses, is described here. (2-61-74)
etāni vai sāmānyāhurd duḥkhāni tridaśeśvarāḥ। tāni sarvāṇi duḥkhāni prāpnoti vitathaṃ bruvan ॥2-61-75॥
These, indeed, are generally said to be sufferings by the lords of the gods. Whoever speaks falsely obtains all those sufferings. (2-61-75)
samakṣadarśanātsākṣyaṃ śravaṇācceti dhāraṇāt। tasmātsatyaṃ bruvansākṣī dharmārthābhyāṃ na hīyate ॥2-61-76॥
Testimony arises from direct perception, hearing, and retention; therefore, a witness who speaks the truth is not diminished in righteousness or wealth. (2-61-76)
vidura uvāca॥
Vidura said.
kaśyapasya vacaḥ śrutvā prahlādaḥ putram abravīt। śreyān sudhanvā tvatto vai mattaḥ śreyāṃs tathāṅgirāḥ ॥2-61-77॥
After hearing Kaśyapa's words, Prahlāda spoke to his son: "Sudhanvā is indeed greater than you, and Aṅgirāḥ is likewise greater than me." (2-61-77)
mātā sudhanvanaś cāpi śreyasī mātṛtas tava। virocana sudhanvāyaṃ prāṇānām īśvaras tava ॥2-61-78॥
Mother Sudhanvan is even greater than your own mother. O Virocana, this Sudhanvā is the lord of your lives. (2-61-78)
sudhanvovāca॥
Sudhanva said.
putrasnehaṃ parityajya yastvaṃ dharme pratiṣṭhitaḥ। anujānāmi te putraṃ jīvatveṣa śataṃ samāḥ ॥2-61-79॥
Because you have abandoned affection for your son and are established in dharma, I permit your son to live—may he live for a hundred years. (2-61-79)
vidura uvāca॥
Vidura said.
evaṃ vai paramaṃ dharmaṃ śrutvā sarve sabhāsadaḥ। yathāpraśnaṃ tu kṛṣṇāyā manyadhvaṃ tatra kiṃ param ॥2-61-80॥
Thus, having heard the supreme duty, all the assembly members, as per the question, consider what is supreme for Kṛṣṇā there. (2-61-80)
vaiśampāyana uvāca॥
Vaiśampāyana said.
vidurasya vacaḥ śrutvā nocuḥ kiñcana pārthivāḥ। karṇo duḥśāsanaṃ tvāha kṛṣṇāṃ dāsīṃ gṛhānnaya ॥2-61-81॥
After hearing Vidura's words, the kings remained silent. Then Karna told Duḥśāsana, "Take Kṛṣṇā, now a slave-woman, to the quarters." (2-61-81)
tāṃ vepamānāṃ savrīḍāṃ pralapantīṃ sma pāṇḍavān। duḥśāsanaḥ sabhāmadhye vicakarṣa tapasvinīm ॥2-61-82॥
Duḥśāsana dragged the trembling, ashamed, and lamenting ascetic lady before the Pāṇḍavas in the midst of the assembly. (2-61-82)
