Adhyaya 61
धृतराष्ट्रस्य शोकविलापः — Dhṛtarāṣṭra’s Lament and Inquiry to Sañjaya
Upa-parva: Dhṛtarāṣṭra-śoka-vilāpa (Lament and Inquiry after Abhimanyu’s Death)
Chapter 61.0 is a sustained interrogation by Dhṛtarāṣṭra, prompted by Abhimanyu’s death and the anticipated retaliation of Arjuna (Gāṇḍīva-bearer, Kapirāja-dhvaja). Dhṛtarāṣṭra asks Sañjaya what the Kauravas did “tomorrow” (i.e., the next day’s developments) while afflicted by grief and fear, and how they faced Arjuna arriving like death itself in battle. He then offers an auditory ethnography of the Kaurava encampment: the earlier sounds of praise, music, dancers, bards, ritual recitations, bowstring twang, weapon and chariot noise—especially around leaders such as Aśvatthāmā and Somadatta—are now absent, replaced by the tones of distress, signaling diminished morale. The king retrospectively connects this calamity to past political errors: he recalls advising Duryodhana to accept Kṛṣṇa’s peace initiative and to heed elders who opposed gambling and reckless escalation; he notes Duryodhana’s choice to follow the harsher counsel of Duḥśāsana and Karṇa. The chapter closes with Dhṛtarāṣṭra requesting a full report on what Duryodhana, Karṇa, Duḥśāsana, and Śakuni decided, characterizing the prince as driven by greed, anger, and desire for sovereignty, and implying a causality chain from counsel rejected to consequences endured.
Chapter Arc: Nārada turns from the battlefield’s smoke to a luminous remembrance: he begins praising King Dilīpa, whose yajñas made the earth itself seem newly minted in gold. → Detail upon detail swells the wonder—vast dakṣiṇā, brahmins honored, devas arriving with Indra, golden pathways laid for sacrifice, celestial music and apsarās dancing—until the listener is almost overwhelmed by the scale of merit and prosperity. → The marvel peaks in the vision of Dilīpa’s sacrificial grandeur: golden yūpas with shining fittings, thousands of apsarās, Viśvāvasu himself playing the vīṇā, and guests so intoxicated with ‘rāga-khāṇḍava’ sweets and rich foods that they lie strewn on the roads—an unmatched spectacle among kings. → Nārada draws the moral line: mere sight of such a truthful, strong-armed, lavishly giving king becomes salvific; and the teaching is pressed home—do not grieve over the absence or loss of a son, for dharma-filled giving and sacrifice can be ‘more meritorious than a son.’
Shlokas
Verse 1
(दाक्षिणात्य अधिक पाठके ३ ३ श्लोक मिलाकर कुल १७ श्लोक हैं) न्््स्न्िताय् धन्य नील एकषेष्टितमो< ध्याय: राजा दिलीपका उत्त्कर्ष नारद उवाच दिलीपं चेदैलविलं मृतं सृज्जय शुश्रुम । यस्य यज्ञशतेष्वासन् प्रयुतायुतशो द्विजा: । तन्त्रज्ञानार्थसम्पन्ना यज्वान: पुत्रपौत्रिण:,नारदजी कहते हैं--सूंजय! इलविलाके पुत्र राजा दिलीपकी भी मृत्यु सुनी गयी है, जिनके सौ यज्ञोंमें लाखों ब्राह्मण नियुक्त थे। वे सभी ब्राह्मण वेदोंके कर्मकाण्ड और ज्ञानकाण्डके तात्पर्यको जाननेवाले, यज्ञकर्ता तथा पुत्र-पौत्रोंसे सम्पन्न थे
Narada said: “O Sṛñjaya, we have heard that King Dilīpa, the son of Ilavila, has also died. In his hundred sacrifices, countless Brahmins were appointed—men accomplished in the purport of ritual and spiritual knowledge, themselves performers of sacrifice, and blessed with sons and grandsons.”
Verse 2
य इमां वसुसम्पूर्णा वसुधां वसुधाधिप: । ईजानो वितते यज्ञे ब्राह्मुणेभ्यो हमन्यत,पृथ्वीपति दिलीपने यज्ञ करते समय अपने विशाल यज्ञमें धन-धान्यसे सम्पन्न इस सारी पृथ्वीको ब्राह्मणोंके लिये दान कर दिया था
Narada said: “That lord of the earth, while performing an expansive and well-arranged sacrifice, bestowed upon the Brahmins this entire earth—abounding in wealth and resources—as a gift.”
Verse 3
दिलीपस्य तु यज्ञेषु कृत: पन्था हिरण्मय: । तं धर्म इव कुर्वाणा: सेन्द्रा देवा: समागमन्,राजा दिलीपके यज्ञोंमें सोनेकी सड़कें बनायी गयी थीं। इन्द्र आदि देवता मानो धर्मकी प्राप्तिके लिये उन्हें अलंकृत करते हुए उनके यहाँ पधारते थे
In King Dilīpa’s sacrificial rites, a roadway of gold was fashioned. Then the gods—Indra at their head—came to him, as though adorning that path like Dharma itself, drawn by the king’s righteous merit and the sanctity of his yajña.
Verse 4
सहस्र॑ यत्र मातड़् गच्छन्ति पर्वतोपमा: । सौवर्ण चाभवत् सर्व सद: परमभास्वरम्,व9:9 ९९७ कक 5 हर य 20 0 ॑. श्क्कः वहाँ पर्वतोंके समान विशालकाय सहस्रों गजराज विचरा करते थे। राजाका सभामण्डप सोनेका बना हुआ था, जो सदा देदीप्यमान रहता था
Nārada said: “There, thousands of mighty elephants, huge as mountains, moved about. And the entire royal assembly-hall was fashioned of gold, ever shining with supreme brilliance.”
Verse 5
रसानां चाभवन् कुल्या भक्ष्याणां चापि पर्वता: । सहस्रव्यामा नृपते यूपाश्चासन् हिरण्मया:,वहाँ रसकी नहरें बहती थीं और अन्नके पहाड़ों-जैसे ढेर लगे हुए थे। राजन्! उनके यज्ञमें सहस्र व्याम-विस्तृत सुवर्णमय यूप सुशोभित होते थे
Channels of rich juices and nectarean drinks flowed there, and heaps of food rose like mountains. O King, in that sacrifice golden sacrificial posts (yūpas), each extending a thousand vyāmas, stood resplendent.
Verse 6
चषालं प्रचषालं च यस्य यूपे हिरण्मये । नृत्यन्तेडप्सरसस्तस्य षट् सहस्राणि सप्त च
Narada said: “Upon his golden sacrificial post, fitted with the caṣāla and pracaṣāla ornaments, as many as six thousand and seven Apsarases dance—an image of the heavenly reward said to follow splendid ritual merit.”
Verse 7
उनके यूपमें सुवर्णमय >चषाल और प्रचषाल लगे हुए थे। उनके यहाँ तेरह हजार अप्सराएँ नृत्य करती थीं ।। यत्र वीणां वादयति प्रीत्या विश्वावसु: स्वयम् । सर्वभूतान्यमन्यन्त राजानं सत्यशीलिनम्,उस समय वहाँ साक्षात् गन्धर्वराज विश्वावसु प्रेमपूर्वक वीणा बजाते थे। समस्त प्राणी राजा दिलीपको सत्यवादी मानते थे
Their sacrificial posts were fitted with golden caṣāla and pracaṣāla ornaments. In that royal abode, thirteen thousand apsarases danced. There, the Gandharva-king Viśvāvasu himself, moved by affection, played the vīṇā; and all beings regarded the king as steadfast in truth—an exemplar of truthful conduct and righteous kingship.
Verse 8
रागखाण्डवभोज्यैश्व मत्ता: पथिषु शेरते । तदेतदद्धुतं मन््ये अन्यैर्न सदृशं नृपैः
Nārada said: “Intoxicated by rich delicacies and indulgent fare, they lie sprawled along the roads. I consider this truly astonishing—something unmatched by other kings.”
Verse 9
यदप्सु युध्यमानस्य चक्रे न परिपेततु: । उनके यहाँ आये हुए अतिथि 'रागखाण्डव” नामक मोदक और विविध भोज्यपदार्थ खाकर मतवाले हो सड़कोंपर लेट जाते थे। मेरे मतमें उनके यहाँ यह एक अद्भुत बात थी, जिसकी दूसरे राजाओंसे तुलना नहीं हो सकती थी। राजा दिलीप युद्ध करते समय जलमें भी चले जाते तो उनके रथके पहिये वहाँ डूबते नहीं थे ।। राजानं दृढ्धन्वानं दिलीप॑ सत्यवादिनम्
Nārada said: “Even when he fought amid the waters, the wheels of his chariot did not sink or slip away. Such was King Dilīpa—firm of bow and unwavering in truth—whose extraordinary prowess and integrity stood beyond comparison with other kings.”
Verse 10
येडपश्यन् भूरिदाक्षिण्यं तेडपि स्वर्गजितो नरा: । सुदृढ़ धनुष धारण करनेवाले तथा प्रचुर दक्षिणा देनेवाले सत्यवादी राजा दिलीपका जो लोग दर्शन कर लेते थे, वे मनुष्य भी स्वर्गलोकके अधिकारी हो जाते थे ।। पज्च शब्दा न जीर्यन्ति खट्वाड्गस्य निवेशने
Nārada said: Even those men who merely beheld that king—Dilip, steadfast in truth, firm in bearing the bow, and renowned for lavish gifts—became entitled to heaven. Such was the sanctifying power of his generosity and righteousness that his very sight elevated others. (A further proverbial line is appended: “Five words do not perish in the dwelling of Khaṭvāṅga.”)
Verse 11
स्वाध्यायघोषो ज्याघोष: पिबताश्नीत खादत । खटवांग (दिलीप)-के भवनमें ये पाँच प्रकारके शब्द कभी बंद नहीं होते थे--वेद- शास्त्रोंके स्वाध्यायका शब्द, धनुषकी प्रत्यंचाकी ध्वनि तथा अतिथियोंके लिये कहे जानेवाले 'खाओ, पीओ और अन्न ग्रहण करो” ये तीन शब्द || १० $ ।। स चेन्ममार सृज्जय चतुर्भद्रतरस्त्वया,वैत्य सुंजय! वे दिलीप धर्म, ज्ञान, वैराग्य और ऐश्वर्य--इन चारों कल्याणकारी गुणोंमें तुमसे बहुत बढ़े-चढ़े थे, तुम्हारे पुत्रसे भी अधिक पुण्यात्मा थे। जब वे भी मर गये तब औरोंकी क्या बात है? अतः जिसने कभी यज्ञ नहीं किया, दक्षिणाएँ नहीं बाँटीं, अपने उस पुत्रके लिये तुम शोक न करो--इस प्रकार नारदजीने कहा
Nārada said: “In the house of Khaṭvāṅga (Dilīpa), five kinds of sounds never ceased: the recitation of the Vedas and śāstras, the twang of the bowstring, and the words spoken to guests—‘Eat, drink, and accept food.’ “O Sṛñjaya, if even Dilīpa—who surpassed you in four auspicious qualities: dharma, knowledge, dispassion, and lordly prosperity—has died, and if such a man, more meritorious even than your son, has passed away, then what need is there to speak of others? Therefore do not grieve for your son—one who never performed sacrifices and never distributed gifts. This is what I, Nārada, declare.”
Verse 12
पुत्रात् पुण्यतरस्तुभ्यं मा पुत्रमनुतप्यथा: । अयज्वानमदाक्षिण्यमश्रि श्रैत्येत्युदाहरत्,वैत्य सुंजय! वे दिलीप धर्म, ज्ञान, वैराग्य और ऐश्वर्य--इन चारों कल्याणकारी गुणोंमें तुमसे बहुत बढ़े-चढ़े थे, तुम्हारे पुत्रसे भी अधिक पुण्यात्मा थे। जब वे भी मर गये तब औरोंकी क्या बात है? अतः जिसने कभी यज्ञ नहीं किया, दक्षिणाएँ नहीं बाँटीं, अपने उस पुत्रके लिये तुम शोक न करो--इस प्रकार नारदजीने कहा
Narada said: “Do not grieve for your son. There are persons far more meritorious than you—indeed, more righteous even than your son—endowed with dharma, knowledge, dispassion, and lordly prosperity, and yet they too have died; what then is to be said of others? Therefore, do not lament for that son of yours who never performed sacrifices and never bestowed sacrificial gifts.” Thus Narada instructed Sañjaya, holding up this example to turn him from futile sorrow toward discernment.
Verse 60
इस प्रकार श्रीमह्ाभारत द्रोणपर्वके अन्तर्गत अभिमन्युवधपर्वमें षोडशराजकीयोपाख्यानविषयक साठवाँ अध्याय पूरा हुआ
Thus ends the sixtieth chapter of the Śrī Mahābhārata within the Droṇa Parva, in the Abhimanyu-vadha section, dealing with the episode concerning the sixteen kings.
Verse 61
इति श्रीमहा भारते द्रोणपर्वणि अभिमन्युवधपर्वणि षोडशराजकीये एकषष्टितमो5ध्याय:
Thus ends the sixty-first chapter in the Droṇa Parva of the Śrī Mahābhārata, within the sub-section concerning the slaying of Abhimanyu, in the portion known as the ‘Sixteen Kings’ episode.
Frequently Asked Questions
The dilemma is governance under consequence: whether leaders should prioritize conciliatory dharma-informed counsel or persist in escalation driven by ambition and partisan advice, even when the social and moral costs become evident.
That choices made under attachment and anger can harden into policy and later manifest as collective suffering; the chapter frames wise counsel and restraint as stabilizing forces whose rejection amplifies harm.
No explicit phalaśruti is stated; the meta-commentary operates implicitly through causal narration—linking earlier refusals (peace, anti-gambling counsel) to present distress—positioning the chapter as a reflective lens on responsibility within the epic’s moral architecture.