CHAPTER 60
(Gadayuddha Parva)-Continued
The Anger of Rama at Seeing the Unfair Fight. Krishna Pacifies Him
SYNOPSIS
The text captures the dramatic and morally charged aftermath of Duryodhana’s defeat in the Kurukshetra war. Bhima’s controversial act of striking Duryodhana on the thighs during their mace duel sparks outrage and sets off a chain of emotional and ethical confrontations among key characters.
Baladeva (Balarama), the elder brother of Krishna and a master of mace combat, is appalled at Bhima’s breach of the rules of warfare. He condemns the act as a disgraceful violation of fair combat, declaring that such a blow—delivered below the navel—is unworthy of a warrior. With anger blazing in his eyes, Baladeva denounces Bhima as an ignorant wretch and laments the dishonor brought upon the duel. His words echo across the battlefield, adding to the tension of the moment.
Krishna, ever calm and persuasive, steps in to pacify Baladeva. He justifies Bhima’s actions by recalling the terrible injustices endured by the Pandavas—Duryodhana’s humiliation of Draupadi, the deceitful dice game, and the years of exile. Krishna reminds Baladeva of Bhima’s solemn vow to break Duryodhana’s thighs as vengeance for Draupadi’s insult, a vow sanctioned by fate and the curse of the sage Maitreya. He argues that Bhima’s actions, though brutal, are part of the greater cosmic design. Despite Krishna’s eloquent reasoning, Baladeva remains unconvinced. Declaring Duryodhana a noble warrior who has achieved eternal glory through his sacrificial death, Baladeva departs for Dwaraka, leaving the Pandavas and their allies disheartened.
Amid this turmoil, Yudhishthira is overcome by conflicting emotions. The eldest Pandava is deeply troubled by the moral implications of Bhima’s actions and the devastation wrought by the war. Although he does not approve of Bhima’s act of striking Duryodhana’s head with his foot, Yudhishthira rationalizes his silence by recalling the years of oppression and betrayal his family endured at the hands of Duryodhana. His heart, however, remains heavy with grief for the annihilation of his kin and the Pyrrhic nature of their victory. He acknowledges the tragedy of the situation—that the Pandavas, though victorious, are left as miserable survivors amidst a wasteland of destruction.
Bhima, on the other hand, is unrepentant and exultant. Standing tall, with joy and pride radiating from him, he declares that the Earth has been freed of all “thorns”—their enemies have been vanquished, and the kingdom now belongs to Yudhishthira. Bhima revels in having fulfilled his vow and avenged the wrongs inflicted on their family, urging his elder brother to take up the mantle of rulership.
Yudhishthira, though outwardly acknowledging Bhima’s achievement, remains haunted by the heavy cost of their triumph. He mourns the loss of countless loved ones and the moral compromises made in their quest for justice. While Bhima celebrates the end of hostilities, Yudhishthira sees only the grim reality of war—where victory feels as hollow as defeat, and the survivors are left to carry the burden of loss and guilt.
Through this vivid tapestry of clashing emotions—rage, grief, pride, and despair—the text paints a poignant picture of the aftermath of war. It portrays not only the fulfillment of vows and the settling of debts but also the tragic cost of revenge and the complex interplay of morality, fate, and human frailty.
CHAPTER 60
अधर्मेण हतं दृष्ट्वा राजानं माधवोत्तमः ।
किमब्रवीत् तदा सूत बलदेवो महाबलः ॥ १ ॥
dhṛtarāṣṭra uvāca
adharmeṇa hataṃ dṛṣṭvā rājānaṃ mādhavottamaḥ |
kimabravīt tadā sūta baladevo mahābalaḥ || 1 ||
Dhritarashtra said"Seeing the (Kuru) king struck dawn unfairly, what, O charioteer did the powerful Baladeva, that Madhu's chief, say?
गदायुद्धविशेषज्ञो गदायुद्धविशारदः ।
कृतवान् रौहिणेयो यत् तन्ममाचक्ष्व संजय ॥२॥
kṛtavān rauhiṇeyo yat tanmamācakṣva saṃjaya ||2||
"Tell me, O Sanjaya, what Rohini's son, well-skilled in mace encounters and well acquainted with all its rules did on that occasion!”
संजय उवाच
शिरस्यभिहतं दृष्ट्वा भीमसेनेन ते सुतम् ।
रामः प्रहरतां श्रेष्ठशुक्रोध बलवद्वली ॥ ३ ॥
saṃjaya uvāca
śirasyabhihataṃ dṛṣṭvā bhīmasenena te sutam |
rāmaḥ praharatāṃ śreṣṭhaśukrodha balavadvalī || 3 ||
Sanjaya said"Seeing your son struck at the thighs, the powerful Rama, that best of smiters, became highly angry.
ततो मध्ये नरेन्द्राणामूर्ध्वबाहुर्हलायुधः ।
कुर्वन्नार्तस्वरं घोरं धिग्भीमेत्युवाच ह ॥ ४ ॥
tato madhye narendrāṇāmūrdhvabāhurhalāyudhaḥ |
kurvannārtasvaraṃ ghoraṃ dhigbhīmetyuvāca ha || 4 ||
Raising his arms, the hero having the plow for his weapon, sorrowfully said amid those kings — 'Oh, fie on Bhima, fie on Bhima.
अहो धिग् यदधो नाभेः प्रहृतं धर्मविग्रहे ।
नैतद् दृष्टं गदायुद्धे कृतवान् यद् वृकोदरः ॥ ५ ॥
aho dhig yadadho nābheḥ prahṛtaṃ dharmavigrahe |
naitad dṛṣṭaṃ gadāyuddhe kṛtavān yad vṛkodaraḥ || 5 ||
Oh, fie, that in such a fair fight a blow has been inflicted below the navel! Never before has such an act, as has been done by Vrikodara, been seen in an encounter with the mace!
अधो नाभ्यां न हन्तव्यमिति शास्त्रस्य निश्चयः ।
अयं त्वशास्त्रविन्मूढः स्वच्छन्दात् सम्प्रवर्तते ॥ ६ ॥
adho nābhyāṃ na hantavyamiti śāstrasya niścayaḥ |
ayaṃ tvaśāstravinmūḍhaḥ svacchandāt sampravartate || 6 ||
No limb below the navel should be struck. This is the rule laid down in treatises! Bhima, however, is an ignorant wretch, unacquainted with the code of war! He, therefore, acted as he likes.'
तस्य तत्तद् ब्रुवाणस्य रोषः समभवन्महान् ।
ततो राजानमालोक्य रोषसंरक्तलोचनः ॥ ७ ॥
बलदेवो महाराज ततो वचनमब्रवीत्।
tasya tattad bruvāṇasya roṣaḥ samabhavanmahān |
tato rājānamālokya roṣasaṃraktalocanaḥ || 7 ||
baladevo mahārāja tato vacanamabravīt|
Uttering these words, Rama became very angry. Seeing on Duryodhana he became with reddened eyed and said these words:
न चैष पतितः कृष्ण केवलं मत्समोऽसमः ॥ ८ ॥
आश्रित्य तु दौर्बल्यादाश्रयः परिभर्त्स्यते ।
ततो लाङ्गलमुद्यम्य भीममभ्यद्रवद् बली ॥ ९ ॥
na caiṣa patitaḥ kṛṣṇa kevalaṃ matsamo’samaḥ || 8 ||
āśritya tu daurbalyādāśrayaḥ paribhartsyate |
tato lāṅgalamudyamya bhīmamabhyadravad balī || 9 ||
(Baladeva then replied -) O Sri Krishna! King Duryodhana was mighty not in any way less than me. Nobody here was able to face him in war with mace. The fall of Duryodhana unjust way or by tactics has humiliated me also, the shelterer is being condemned/insulted owing to defects in the person sheltered.
तमुत्पतन्तं जग्राह केशवो विनयान्वितः ।
बाहुभ्यां पीनवृत्ताभ्यां प्रयत्नाद् बलवद्बली ॥। ११॥
tamutpatantaṃ jagrāha keśavo vinayānvitaḥ |
bāhubhyāṃ pīnavṛttābhyāṃ prayatnād balavadbalī ||| 11||
The powerful Keshava, however, ever bending with humility, caught the rushing Rama, with his massive and well-formed arms.
सितासितौ यदुवरौ शुशुभातेऽधिकं तदा ।
भोगतौ यथा राजंश्चन्द्रसूर्यौ दिनक्षये ॥ १२ ॥
तस्योर्ध्वबाहोः सदृशं रूपमासीन्महात्मनः ।
बहुधातुविचित्रस्य श्वेतस्येव महागिरेः ॥ १० ॥
sitāsitau yaduvarau śuśubhāte’dhikaṃ tadā |
bhogatau yathā rājaṃścandrasūryau dinakṣaye || 12 ||
tasyordhvabāhoḥ sadṛśaṃ rūpamāsīnmahātmanaḥ |
bahudhātuvicitrasya śvetasyeva mahāgireḥ || 10 ||
Those two Yadu heroes, the one dark in complexion and the other fair, shone exceedingly beautiful at that moment, like the Sun and the Moon, The great warrior with uplifted arms appeared like the huge mountain of Kailasa variegated with various kinds of metals.
उवाच चैनं संरब्धं शमयन्निव केशवः ।
आत्मवृद्धिर्मित्रवृद्धिर्मित्रमित्रोदयस्तथा ॥ १३ ॥
विपरीतं द्विषत्स्वेतत् षड्विधा वृद्धिरात्मनः ।
आत्मन्यपि च मित्रे च विपरीतं यदा भवेत् ॥ १४॥
uvāca cainaṃ saṃrabdhaṃ śamayanniva keśavaḥ |
ātmavṛddhirmitravṛddhirmitramitrodayastathā || 13 ||
viparītaṃ dviṣatsvetat ṣaḍvidhā vṛddhirātmanaḥ |
ātmanyapi ca mitre ca viparītaṃ yadā bhavet || 14||
To pacify the angry Rama, Keshava addressed him, saying: there are six sorts of advancement that a person may seek, viz., one's own advancement, the advancement of one's friends' the destruction of one enemy, the destruction of one's enemy's friends, and the destruction of one's enemy's friends' friends.
तदा विद्यान्मनोग्लानिमाशु शान्तिकरो भवेत् ।
अस्माकं सहजं मित्रं पाण्डवाः शुद्धपौरुषाः ॥ १५ ॥
tadā vidyānmanoglānimāśu śāntikaro bhavet |
asmākaṃ sahajaṃ mitraṃ pāṇḍavāḥ śuddhapauruṣāḥ || 15 ||
When misfortunes befall one's self or one's friends, it is a sign that one's fall is near, and, therefore, one should at such times seek the remedy.
स्वका: पितृष्वसुः पुत्रास्ते परैर्निकृता भृशम् ।
प्रतिज्ञापालनं धर्मः क्षत्रियस्येह वेदम्यहम् ॥ १६ ॥
svakā: pitṛṣvasuḥ putrāste parairnikṛtā bhṛśam |
pratijñāpālanaṃ dharmaḥ kṣatriyasyeha vedamyaham || 16 ||
The Pandavas are our natural friends. They are the children of our own father's sister! They had been greatly assailed by their enemies.
सुयोधनस्य गदया भङ्क्तास्म्यूरू महाहवे ।
इति पूर्वं प्रतिज्ञातं भीमेन हि सभातले ॥ १७ ॥
suyodhanasya gadayā bhaṅktāsmyūrū mahāhave |
iti pūrvaṃ pratijñātaṃ bhīmena hi sabhātale || 17 ||
The fulfillment of one's promise is one's duty. Formerly Bhima had promised in the assembly that he would in great battle break with his mace the thighs of Duryodhana.
मैत्रैयेणाभिशप्तश्च पूर्वमेव महर्षिणा ।
ऊरू ते भेत्स्यते भीमो गदयेति परंतप ॥ १८ ॥
maitraiyeṇābhiśaptaśca pūrvameva maharṣiṇā |
ūrū te bhetsyate bhīmo gadayeti paraṃtapa || 18 ||
The great Rishi Maitreya also had formerly imprecated Duryodhana, saying, Bhima will, with his mace, break your thighs.
अतो दोषं न पश्यामि मा क्रुद्ध्यस्व प्रलम्बहन् ।
यौनः स्वैः सुखहार्दैश्च सम्बन्धः सह पाण्डवैः ॥ १९ ॥
ato doṣaṃ na paśyāmi mā kruddhyasva pralambahan |
yaunaḥ svaiḥ sukhahārdaiśca sambandhaḥ saha pāṇḍavaiḥ || 19 ||
For all this, I do not see any fault in Bhima! Do not yield to anger, O slayer of Pralamba! Our relationship with the Pandavas is based on birth, blood, and love.
तेषां वृद्ध्यां हि वृद्धिर्नो मा क्रुधः पुरुषर्षभ ।
वासुदेववचः श्रुत्वा सीरभृत् प्राह धर्मवित्॥२०॥
धर्मः सुचरितः सद्भिः स च द्वाभ्यां नियच्छति ।
अर्थात्यर्थलुब्धस्य कामश्चातिप्रसङ्गिणः ॥ २१ ॥
teṣāṃ vṛddhyāṃ hi vṛddhirno mā krudhaḥ puruṣarṣabha |
vāsudevavacaḥ śrutvā sīrabhṛt prāha dharmavit||20||
dharmaḥ sucaritaḥ sadbhiḥ sa ca dvābhyāṃ niyacchati |
arthātyarthalubdhasya kāmaścātiprasaṅgiṇaḥ || 21 ||
On their advancement depends our own. Do not, therefore, give away to anger, O foremost of men!'--Hearing these words of Vasudeva the wielder of the plow, who was well-read in the Ethical lore, said, 'Morality is always followed by the good. Morality is always followed by two motives, viz., the desire for Profit cherished by those that follow it, or the desire for Pleasure.
धर्मार्थी धर्मकामौ च कामार्थौ चाप्यपीडयन् ।
धर्मार्थकामान् योऽभ्येति सोऽत्यन्तं सुखमश्नुते ॥ २२॥
dharmārthī dharmakāmau ca kāmārthau cāpyapīḍayan |
dharmārthakāmān yo’bhyeti so’tyantaṃ sukhamaśnute || 22||
Whoever, without making a distinction between Morality and Profit, or Morality and Pleasure, or Pleasure and Profit, follows all three, viz., Morality, Profit and Pleasure, always succeeds in obtaining great happiness.
तदिदं व्याकुलं सर्वं कृतं धर्मस्य पीडनात् ।
भीमसेनेन गोविन्द कामं तु यथाऽऽत्थ माम् ॥ २३ ॥
tadidaṃ vyākulaṃ sarvaṃ kṛtaṃ dharmasya pīḍanāt |
bhīmasenena govinda kāmaṃ tu yathā’’ttha mām || 23 ||
It is because Bhimasena has deviated from morality that this harmony, of which I have spoken, has been disturbed, spite, O Govinda, of all your arguments to me!'
श्रीकृष्ण उवाच
अरोषणो हि धर्मात्मा सततं धर्मवत्सलः ।
भवान् प्रख्यायते लोके तस्मात् संशाम्य मा क्रुधः ॥२४॥
śrīkṛṣṇa uvāca
aroṣaṇo hi dharmātmā satataṃ dharmavatsalaḥ |
bhavān prakhyāyate loke tasmāt saṃśāmya mā krudhaḥ ||24||
Krishna replied, saying 'You are always described as shorn of wrath, and devoted to righteousness! Pacify yourself, therefore, and do not yield to wrath!
प्राप्तं कलियुगं विद्धि प्रतिज्ञां पाण्डवस्य च ।
आनृण्यं यातु वैरस्य प्रतिज्ञायाश्च पाण्डवः ॥ २५ ॥
prāptaṃ kaliyugaṃ viddhi pratijñāṃ pāṇḍavasya ca |
ānṛṇyaṃ yātu vairasya pratijñāyāśca pāṇḍavaḥ || 25 ||
Know that the Kali age is at hand. Remember also the promise made by the son of Pandu! Let, therefore, the son of Pandu be regarded to have requited the debt he owed to his enemy and to have carried out his promise."
संजय उवाच
धर्मच्छलमपि श्रुत्वा केशवात् स विशाम्पते ।
नैव प्रीतमना रामो वचनं प्राह संसदि ॥ २६ ॥
हत्वा धर्मेण राजानं धर्मात्मानं सुयोधनम् ।
जियोधीते लोकेऽस्मिन् ख्यातिं यास्यति पाण्डवः ।
saṃjaya uvāca
dharmacchalamapi śrutvā keśavāt sa viśāmpate |
naiva prītamanā rāmo vacanaṃ prāha saṃsadi || 26 ||
hatvā dharmeṇa rājānaṃ dharmātmānaṃ suyodhanam |
jiyodhīte loke’smin khyātiṃ yāsyati pāṇḍavaḥ |
Sanjaya continued"Hearing this fallacious argument from Keshava, O king, Rama failed to remove his anger and become cheerful. He then said in that assembly, having unfairly killed the righteous king Suyodhana, the son of Pandu shall be known in the world as a wily warrior.
दुर्योधनोऽपि धर्मात्मा गतिं यास्यति शाश्वतीम् ।
ऋजुयोधी हतो राजा धार्तराष्ट्रो नराधिपः ॥ २८ ॥
duryodhano’pi dharmātmā gatiṃ yāsyati śāśvatīm |
ṛjuyodhī hato rājā dhārtarāṣṭro narādhipaḥ || 28 ||
The righteous Duryodhana, on the other hand, shall acquire eternal blessedness! Dhritarashtra's royal son, who has been struck down, is a fair warrior!
युद्धदीक्षां प्रविश्याजौ रणयज्ञं वितत्य च ।
हुत्वाऽऽत्मानममित्राग्नौ प्राप चावभृथं यशः ॥ २९ ॥
yuddhadīkṣāṃ praviśyājau raṇayajñaṃ vitatya ca |
hutvā’’tmānamamitrāgnau prāpa cāvabhṛthaṃ yaśaḥ || 29 ||
Having made all possible arrangements for the Sacrifice of battle, and having performed the initiatory rites on the field, and lastly, having poured his life as a libation upon the fire of foes, Duryodhana had duly completed his Sacrifice by the final ablutions of glory!"
इत्युक्त्वा रथमास्थाय रौहिणेयः प्रतापवान् ।
श्वेताभ्रशिखराकार: प्रययौ द्वारकां प्रति ॥ ३० ॥
ityuktvā rathamāsthāya rauhiṇeyaḥ pratāpavān |
śvetābhraśikharākāra: prayayau dvārakāṃ prati || 30 ||
Having said these words, the brave son of Rohini, looking like a white cloud, got upon his chariot and went towards Dwaraka.
पञ्चालाश्च सवार्ष्णेयाः पाण्डवाश्च विशाम्पते।
रामे द्वारावती या नातिप्रमनसोऽभवन्॥ ३१ ॥
pañcālāśca savārṣṇeyāḥ pāṇḍavāśca viśāmpate|
rāme dvārāvatī yā nātipramanaso’bhavan|| 31 ||
The Panchalas, the Vrishnis, and the Pandavas, O king, became rather dispirited after Rama had started for Dvaravati.
ततो युधिष्ठिरं दीनं चिन्तापरमधोमुखम्।
शोकोपहतसंकल्पं वासुदेवोऽब्रवीदिदम् ॥ ३२ ॥
tato yudhiṣṭhiraṃ dīnaṃ cintāparamadhomukham|
śokopahatasaṃkalpaṃ vāsudevo’bravīdidam || 32 ||
Then approaching Yudhishthira, who was exceedingly melancholy and anxious, and who hung down his head and knew not what to do in the great affliction of his heart, Vasudeva, said to him these words.
वासुदेव उवाच धर्मराज किमर्थं त्वमधर्ममनुमन्यसे ।
हतबन्धोर्यदेतस्य पतितस्य विचेतसः ॥ ३३ ॥
दुर्योधनस्य भीमेन मृद्यमानं शिरः पदा ।
उपप्रेक्षसि कस्मात् त्वं धर्मज्ञः सन्नराधिप ।। ३४ ।।
vāsudeva uvāca dharmarāja kimarthaṃ tvamadharmamanumanyase |
hatabandhoryadetasya patitasya vicetasaḥ || 33 ||
duryodhanasya bhīmena mṛdyamānaṃ śiraḥ padā |
upaprekṣasi kasmāt tvaṃ dharmajñaḥ sannarādhipa || 34 ||
Vasudeva saidO Yudhishthira why do you allow such a wrong act, since you suffer the head of the insensible and fallen Duryodhana whose relatives and friends have all been killed to be thus struck by Bhima with his foot? conversant as thou art with the rules of Ethics, why do you, O king, look at this act with indifference?"
युधिष्ठिर उवाच
न ममैतत् प्रियं कृष्ण यद् राजानं वृकोदरः ।
पदा मूर्ध्यस्पृशत् क्रोधान्न हृष्ये कुलक्षये ॥ ३५॥
na mamaitat priyaṃ kṛṣṇa yad rājānaṃ vṛkodaraḥ |
padā mūrdhyaspṛśat krodhānna hṛṣye kulakṣaye || 35||
Yudhishthira answeredThis act, O Krishna, of Vrikodara's angrily touching the head of the king with his foot, is not pleasant to me, nor am I glad at this extermination of my race!
निकृत्या निकृता नित्यं धृतराष्ट्रसुतैर्वयम्।
बहूनि परुषाण्युक्त्वा वनं प्रस्थापिताः स्म ह ।। ३६ ॥
nikṛtyā nikṛtā nityaṃ dhṛtarāṣṭrasutairvayam|
bahūni paruṣāṇyuktvā vanaṃ prasthāpitāḥ sma ha || 36 ||
By guile were we always imposed on by the sons of Dhritarastra! They spoke many harsh words to us. We were again exiled into the forest by them.
भीमसेनस्य तद् दुःखमतीव हृदि वर्तते ।
इति संचिन्त्य वार्ष्णेय मयैतत् समुपेक्षितम् ॥ ३७ ॥
bhīmasenasya tad duḥkhamatīva hṛdi vartate |
iti saṃcintya vārṣṇeya mayaitat samupekṣitam || 37 ||
On account of all those acts great grief exists in Bhimasena's heart! Thinking of all this, O hero of the Vrishnis's race, I looked on with indifference!
तस्माद्धत्वाऽकृतप्रज्ञं लुब्धं कामवशानुगम्।
लभतां पाण्डवः कामं धर्मेऽधर्मे च वा कृते ॥ ३८ ॥
tasmāddhatvā’kṛtaprajñaṃ lubdhaṃ kāmavaśānugam|
labhatāṃ pāṇḍavaḥ kāmaṃ dharme’dharme ca vā kṛte || 38 ||
Having killed the covetous, foolish, and passionate Duryodhana, let the son of Pandu satisfy his desire, be it by means fair or foul.
संजय उवाच
इत्युक्ते धर्मराजेन वासुदेवोऽब्रवीदिदम् ।
काममस्त्वेतदिति वै कृच्छ्राद् यदुकुलोद्वहः ॥ ३९ ॥
इत्युक्तो वासुदेवेन भीमप्रियहितैषिणा ।
अन्वमोदत तत् सर्वं यद् भीमेन कृतं युधि ॥ ४० ॥
भीमसेनोऽपि हत्वाऽऽजौ तव पुत्रममर्षणः ।
अभिवाद्याग्रतः स्थित्वा सम्प्रहृष्टः कृताञ्जलिः ॥ ४१ ॥
saṃjaya uvāca
ityukte dharmarājena vāsudevo’bravīdidam |
kāmamastvetaditi vai kṛcchrād yadukulodvahaḥ || 39 ||
ityukto vāsudevena bhīmapriyahitaiṣiṇā |
anvamodata tat sarvaṃ yad bhīmena kṛtaṃ yudhi || 40 ||
bhīmaseno’pi hatvā’’jau tava putramamarṣaṇaḥ |
abhivādyāgrataḥ sthitvā samprahṛṣṭaḥ kṛtāñjaliḥ || 41 ||
Sanjaya continuedAfter Yudhishthira had said this, Vasudeva, said with difficulty — Let it be so! After Vasudeva had been addressed in those words by Yudhishthira, the former, who, always wished what was pleasant to, and beneficial for, Bhima, insooth, approved all those acts that Bhima had done in battle.
Having struck down your son in battle, the wrathful Bhimasena, his heart overflowing with joy, stood with joined hands before Yudhishthira and saluted him duly.
प्रोवाच सुमहातेजा धर्मराजं युधिष्ठिरम् ।
हर्षादुत्फुल्लनयनो जितकाशी विशाम्पते ॥ ४२ ॥
तवाद्य पृथिवी सर्वा क्षेमा निहतकण्टका।
तां प्रशाधि महाराज स्वधर्ममनुपालय ॥ ४३ ॥
provāca sumahātejā dharmarājaṃ yudhiṣṭhiram |
harṣādutphullanayano jitakāśī viśāmpate || 42 ||
tavādya pṛthivī sarvā kṣemā nihatakaṇṭakā|
tāṃ praśādhi mahārāja svadharmamanupālaya || 43 ||
With eyes expanded in joy and pride at the victory he had acquired, the energetic Vrikodara, O king, said to his eldest brother, saying— 'The Earth belongs today to you, O king, without quarrels to disturb her and with all her thorns gone! Govern her, O king, and observe the duties of your order.
यस्तु कर्ताऽस्य वैरस्य निकृत्या निकृतिप्रियः ।
सोऽयं विनिहतः शेते पृथिव्यां पृथिवीपते ॥ ४४ ॥
yastu kartā’sya vairasya nikṛtyā nikṛtipriyaḥ |
so’yaṃ vinihataḥ śete pṛthivyāṃ pṛthivīpate || 44 ||
He, who was the root of these hostilities, and who fomented them employing his wiliness, that wretched being, lies struck down, on the bare ground, O lord of Earth.
दुःशासनप्रभृतयः सर्वे ते चोग्रवादिनः ।
राधेयः शकुनिश्चैव हताश्च तव शत्रवः ॥ ४५ ॥
duḥśāsanaprabhṛtayaḥ sarve te cogravādinaḥ |
rādheyaḥ śakuniścaiva hatāśca tava śatravaḥ || 45 ||
All those wretched led by Dusshasana, who used to utter cruel words, as also those other enemies of yours, viz., the son of Radha, and Shakuni, have been killed.
सेयं रत्नसमाकीर्णा मही सवनपर्वता ।
उपावृत्ता महाराज त्वामद्य निहतद्विषम् ॥ ४६ ॥
seyaṃ ratnasamākīrṇā mahī savanaparvatā |
upāvṛttā mahārāja tvāmadya nihatadviṣam || 46 ||
Filled with all sorts of gems, the Earth, with her forests and mountains, O king, once more approaches you who have no foes alive.'
युधिष्ठिर उवाच
तो वैरस्य निधनं हतो राजा सुयोधनः ।
कृष्णस्य मतमास्थाय विजितेयं वसुन्धरा ॥ ४७ ॥
yudhiṣṭhira uvāca
to vairasya nidhanaṃ hato rājā suyodhanaḥ |
kṛṣṇasya matamāsthāya vijiteyaṃ vasundharā || 47 ||
Yudhishthira saidHostilities have been closed! King Suyodhana has been struck down! The Earth has been conquered (by us), under the advice of Krishna.
दिष्ट्या गतस्त्वमानृण्यं मातुः कोपस्य चोभयोः ।
दिष्ट्या जयति दुर्धर्ष दिष्ट्या, शत्रुर्निपातितः ॥ ४८ ॥
diṣṭyā gatastvamānṛṇyaṃ mātuḥ kopasya cobhayoḥ |
diṣṭyā jayati durdharṣa diṣṭyā, śatrurnipātitaḥ || 48 ||
By good luck, you had paid off your debt to your mother and your wrath! By good luck, you have been victorious, O invincible hero, and by good luck, your enemy has been killed.'
