Critical Edition
जनमेजय उवाच प्रभासतीर्थं संप्राप्य वृष्णयः पाण्डवास्तथा किमकुर्वन्कथाश्चैषां कास्तत्रासंस्तपोधन
AI Translation: Janamejaya said Having reached Prabhasa Tīrtha, what did the Vrishnis and Pandavas do? What stories are there about them there, O ascetic?
ते हि सर्वे महात्मानः सर्वशास्त्रविशारदाः वृष्णयः पाण्डवाश्चैव सुहृदश्च परस्परम्
AI Translation: For they are all great souls, skilled in all the scriptures, The Vrishnis and the Pandavas, and their friends, are all mutually
वैशंपायन उवाच प्रभासतीर्थं संप्राप्य पुण्यं तीर्थं महोदधेः वृष्णयः पाण्डवान्वीरान्परिवार्योपतस्थिरे
M. N. Dutt: Vaishampayana said: Having arrived at the sacred Tirtha on the coast of sea, the heroic Vrishni surrounded the sons of Pandu and waited upon them.
ततो गोक्षीरकुन्देन्दुमृणालरजतप्रभः वनमाली हली रामो बभाषे पुष्करेक्षणम्
M. N. Dutt: Thereupon Rama, the wielder of ploughshare, as white as the milk of a cow or the Kunda flowers or the moon or the silver or the lotus-root, who was adorned with garlands of wild-flowers, thus spoke to the lotus-eyed one.
न कृष्ण धर्मश्चरितो भवाय; जन्तोरधर्मश्च पराभवाय युधिष्ठिरो यत्र जटी महात्मा; वनाश्रयः क्लिश्यति चीरवासाः
M. N. Dutt: Rama said: O. Krishna, I do not find that the practice of virtue leads to any good or that sinful practices cause any evil, for the magnanimous Yudhishthira is miserable with matted locks, a wanderer in the forest with barks of trees as his garments.
दुर्योधनश्चापि महीं प्रशास्ति; न चास्य भूमिर्विवरं ददाति धर्मादधर्मश्चरितो गरीया;नितीव मन्येत नरोऽल्पबुद्धिः
M. N. Dutt: Duryodhana is ruling the earth; the earth does not swallow him up. From this men with little intelligent would consider that a sinful life is preferable to a virtuous one.
दुर्योधने चापि विवर्धमाने; युधिष्ठिरे चासुख आत्तराज्ये किं न्वद्य कर्तव्यमिति प्रजाभिः; शङ्का मिथः संजनिता नराणाम्
M. N. Dutt: When Duryodhana is flourishing and Yudhishthira is miserable being robbed as he is of his throne, what should people do in this matter? This is the doubt that is perplexing the mind of every man.
Supplementary Passages:
3.119.7 After 7ab, T1 G1 ins.: *582 हृतस्वराज्यायतनार्थभार्ये दुर्योधनेनाल्पधिया च पार्थे
अयं हि धर्मप्रभवो नरेन्द्रो; धर्मे रतः सत्यधृतिः प्रदाता चलेद्धि राज्याच्च सुखाच्च पार्थो; धर्मादपेतश्च कथं विवर्धेत्
AI Translation: For this king is born of Dharma, devoted to Dharma, steadfast in truth, a giver. How can Partha, who is devoted to Dharma, be shaken from his kingdom and happiness? How can he grow without Dharma?
कथं नु भीष्मश्च कृपश्च विप्रो; द्रोणश्च राजा च कुलस्य वृद्धः प्रव्राज्य पार्थान्सुखमाप्नुवन्ति; धिक्पापबुद्धीन्भरतप्रधानान्
AI Translation: How can Bhishma, Kripa the brahmin, Drona, and the aged king of the family, Having banished the Parthas, attain happiness? Shame on the wicked-minded ones, headed by Bharata.
किं नाम वक्ष्यत्यवनिप्रधानः; पितॄन्समागम्य परत्र पापः पुत्रेषु सम्यक्चरितं मयेति; पुत्रानपापानवरोप्य राज्यात्
M. N. Dutt: What will that sinful man, that ruler of earth say to his (deceased) ancestors when he will meet them in the next world? Having driven away his inoffensive sons from the throne, will he be able to say that he treated them in a blameless way?
नासौ धिया संप्रतिपश्यति स्म; किं नाम कृत्वाहमचक्षुरेवम् जातः पृथिव्यामिति पार्थिवेषु; प्रव्राज्य कौन्तेयमथापि राज्यात्
M. N. Dutt: He does not now see with his minds eye how he has become so sightless and for what act he has grown blind among the kings of this entire earth. It is because he has banished the sons of Kunti.
नूनं समृद्धान्पितृलोकभूमौ; चामीकराभान्क्षितिजान्प्रफुल्लान् विचित्रवीर्यस्य सुतः सपुत्रः; कृत्वा नृशंसं बत पश्यति स्म
M. N. Dutt: I have no doubt that son of Vichitravirya's son when he with his sons perpetrated this cruel act, here saw blossoming trees of gold in the abode of the Pitris.
व्यूढोत्तरांसान्पृथुलोहिताक्षा;न्नेमान्स्म पृच्छन्स शृणोति नूनम् प्रस्थापयद्यत्स वनं ह्यशङ्को; युधिष्ठिरं सानुजमात्तशस्त्रम्
M. N. Dutt: When he had farelessly banished Yudhishthira to the forest who had all his weapons with him and who was accompanied by his younger brothers, he must have asked (some questions) them with their shoulders projecting towards him and their red eyes staring at him; and he must have heard their reply.
योऽयं परेषां पृतनां समृद्धां; निरायुधो दीर्घभुजो निहन्यात् श्रुत्वैव शब्दं हि वृकोदरस्य; मुञ्चन्ति सैन्यानि शकृत्समूत्रम्
M. N. Dutt: This Vrikodara (Bhima) here is able to destroy with the strength of his powerful arms only and without the help of any weapons a great array of hostile troops. Hearing his warcry the soldiers on a field of battle utterly lose their heart.
स क्षुत्पिपासाध्वकृशस्तरस्वी; समेत्य नानायुधबाणपाणिः वने स्मरन्वासमिमं सुघोरं; शेषं न कुर्यादिति निश्चितं मे
M. N. Dutt: The greatly strong hero is now suffering from hunger and thirst and is emaciated with toilsome journeys. It is certain when he will take up in his hand arrows and other weapons and meet his enemies on the field of battle, he will then remember the sufferings of this forest-life and kill all his enemies.
न ह्यस्य वीर्येण बलेन कश्चि;त्समः पृथिव्यां भविता नरेषु शीतोष्णवातातपकर्शिताङ्गो; न शेषमाजावसुहृत्सु कुर्यात्
M. N. Dutt: None exists in the world who is equal to him in strength or in prowess. He is now emaciated with cold, heat and wind, but when he will stand up for fight, he will kill all.
प्राच्यां नृपानेकरथेन जित्वा; वृकोदरः सानुचरान्रणेषु स्वस्त्यागमद्योऽतिरथस्तरस्वी; सोऽयं वने क्लिश्यति चीरवासाः
AI Translation: Vrikodara, having conquered the kings in the east with his single chariot, and having defeated his enemies in battle, has come here today, the Atiratha, the swift one, in safety. He, clad in bark garments, is suffering in the forest.
यो दन्तकूरे व्यजयन्नृदेवा;न्समागतान्दाक्षिणात्यान्महीपान् तं पश्यतेमं सहदेवमद्य; तपस्विनं तापसवेषरूपम्
AI Translation: He who defeated the kings of the south, who had come to the Dantākūta, See him today, the ascetic, in the form and appearance of an ascetic.
यः पार्थिवानेकरथेन वीरो; दिशं प्रतीचीं प्रति युद्धशौण्डः सोऽयं वने मूलफलेन जीव;ञ्जटी चरत्यद्य मलाचिताङ्गः
M. N. Dutt: This hero (Nakula), valiant in battle defeated single-handed the kings who ruled over the western countries. He now roams in the forest living on fruits and roots, with matted locks on his head and his body besmeared with dirts.
Supplementary Passages:
3.119.19 After 19, Ś1 ins.: *583 जिग्ये रणे तं नकुलं वनेषु संपश्यन्ते मेऽद्य मनः सुदीनम्
सत्रे समृद्धेऽति रथस्य राज्ञो; वेदीतलादुत्पतिता सुता या सेयं वने वासमिमं सुदुःखं; कथं सहत्यद्य सती सुखार्हा
M. N. Dutt: This princess (Draupadi), the daughter of a king, who is a great car-warrior, rose from the sacrificial altar. She was always accustomed to a life of comfort and ease. How is she now enduring the miserable life in the forest?
त्रिवर्गमुख्यस्य समीरणस्य; देवेश्वरस्याप्यथ वाश्विनोश्च एषां सुराणां तनयाः कथं नु; वने चरन्त्यल्पसुखाः सुखार्हाः
M. N. Dutt: How are (the men), the son of Dharma who stands at the head of all the three Vargas (Dharma, Artha and Kama), this, son of Vayu, this son of king of the celestials these two sons of Ashvins, being all the sons of celestials and accustomed to a life of comfort and ease, living in this forest deprived of all comforts,
जिते हि धर्मस्य सुते सभार्ये; सभ्रातृके सानुचरे निरस्ते दुर्योधने चापि विवर्धमाने; कथं न सीदत्यवनिः सशैला
M. N. Dutt: Why did not the earth sink with all these hills when the son of Dharma met with defeat and when his wife, brothers, followers and he himself, were driven away (from the kingdom) and when Duryodhana began to flourish.