Adhyaya 108

Verse 1

इस प्रकार श्रीमहाभारत आदिपव॑के अन्तर्गत सम्भवपर्वमें अणीमाण्डव्योपाख्यानविषयक एक सौ छठा अध्याय पूरा हुआ ॥/ १०६ ॥/ अपन क्रात छा अ---क्ाज सप्ताधिकशततमो< ध्याय: माण्डव्यका धर्मराजको शाप देना वैशम्पायन उवाच ततः स मुनिशार्दूलस्तानुवाच तपोधनान्‌ । दोषत: कं गमिष्यामि न हि मेडन्यो5पराध्यति,वैशम्पायनजी कहते हैं--राजन्‌! तब उन मुनिश्रेष्ठने उन तपस्वी मुनियोंसे कहा--*मैं किसपर दोष लगाऊँ; दूसरे किसीने मेरा अपराध नहीं किया है”

Vaiśampāyana said: Then that tiger among sages addressed those ascetics rich in austerity: “Whom should I blame? For no one else has wronged me.” In this moment the narrative stresses ethical restraint: even amid suffering, the sage refuses to cast blame on others without just cause, turning the question of fault inward toward the true source of injustice.

Verse 2

त॑ दृष्टवा रक्षिणस्तत्र तथा बहुतिथेडहनि । न्यवेदयंस्तथा राज्ञे यथावृत्तं नराधिप,महाराज! रक्षकोंने बहुत दिनोंतक उन्हें शूलपर बैठे देख राजाके पास जा वह सब समाचार ज्यों-का-त्यों निवेदन किया

Vaiśampāyana said: Seeing him there in that condition for many days, the guards went and reported to the king—O lord of men, O great king—exactly what had happened, just as it occurred. The episode underscores the duty of watchmen to convey truthfully what they witness, without concealment or distortion, especially when public order and royal responsibility are involved.

Verse 3

श्रुत्वा च वचन तेषां निश्चित्य सह मन्सत्रिभि: । प्रसादयामास तथा शूलस्थमृषिसत्तमम्‌,उनकी बात सुनकर मन्त्रियोंके साथ परामर्श करके राजाने शूलीपर बैठे हुए उन मुनिश्रेष्ठको प्रसन्न करनेका प्रयत्न किया

Hearing their words, the king reflected and, after consulting with his ministers, sought in due manner to appease the foremost of sages who was seated upon the stake—choosing conciliation and reverence toward ascetic authority as the proper course.

Verse 4

धर्मराज और अणीमाण्डव्य अणीमाण्डव्य ऋषि शूलीपर राजोवाच यन्मयापकृतं मोहादज्ञानादृषिसत्तम | प्रसादये त्वां तत्राहं न मे त्वं क्रोद्धुमहसि,राजाने कहा--मुनिवर! मैंने मोह अथवा अज्ञानवश जो अपराध किया है, उसके लिये आप मुझपर क्रोध न करें। मैं आपसे प्रसन्न होनेके लिये प्रार्थना करता हूँ

The king said: “O best of sages, whatever wrong I have done—through delusion or through ignorance—here I seek to appease you for that. You ought not to be angry with me.”

Verse 5

वैशम्पायन उवाच एवमुक्तस्ततो राज्ञा प्रसादमकरोन्मुनि: । कृतप्रसादं राजा तं तत: समवतारयत्‌,वैशम्पायनजी कहते हैं--जनमेजय! राजाके यों कहनेपर मुनि उनपर प्रसन्न हो गये। राजाने उन्हें प्रसन्न जानकर शूलीसे उतार दिया

Vaiśampāyana said: Thus addressed by the king, the sage became gracious and showed favor. Seeing that the sage’s anger had subsided and his goodwill was restored, the king then had him brought down (released) from the stake—an act that underscores the ethical necessity of restraint and reconciliation once appeasement has been achieved.

Verse 6

अवतार्य च शूलाग्रात्‌ तच्छूलं निश्चकर्ष ह | अशबनुवंश्न निष्क्रष्टं शूलं मूले स चिच्छिदे,नीचे उतारकर उन्होंने शूलके अग्रभागके सहारे उनके शरीरके भीतरसे शूलको निकालनेके लिये खींचा। खींचकर निकालनेमें असफल होनेपर उन्होंने उस शूलको मूलभागमें काट दिया

Vaiśampāyana said: Lowering him down by the tip of the stake, he tried to draw out that spike from the body. When it could not be pulled out, he cut the stake off at its base, choosing a practical remedy over a futile struggle.

Verse 7

स तथान्तर्गतेनैव शूलेन व्यचरन्मुनि: । तेनातितपसा लोकान्‌ विजिग्ये दुर्लभान्‌ परै:,तबसे वे मुनि शूलाग्रभागको अपने शरीरके भीतर लिये हुए ही विचरने लगे। उस अत्यन्त घोर तपस्याके द्वारा महर्षिने ऐसे पुण्यलोकोंपर विजय पायी, जो दूसरोंके लिये दुर्लभ हैं

Vaiśampāyana said: Bearing that very spear-point within his own body, the sage continued to wander. By such exceedingly severe austerity, he won mastery over meritorious worlds—realms of reward that are difficult for others to attain. The passage underscores the Mahābhārata’s recurring ethic that steadfast endurance and disciplined tapas can transform suffering into spiritual attainment.

Verse 8

अणीमाण्डव्य इति च ततो लोकेषु गीयते । स गत्वा सदन विप्रो धर्मस्य परमात्मवित्‌,अणी कहते हैं शूलके अग्रभागको, उससे युक्त होनेके कारण वे मुनि तभीसे सभी लोकोंमें “अणी-माण्डव्य” कहलाने लगे। एक समय परमात्मतत्त्वके ज्ञाता विप्रवर माण्डव्यने धर्मराजके भवनमें जाकर उन्हें दिव्य आसनपर बैठे देखा। उस समय उन शक्तिशाली महर्षिने उन्हें उलाहना देते हुए पूछा--“मैंने अनजानमें कौन-सा ऐसा पाप किया था, जिसके फलका भोग मुझे इस रूपमें प्राप्त हुआ? मुझे शीघ्र इसका रहस्य बताओ। फिर मेरी तपस्याका बल देखो”

Thus, from that time onward, he came to be celebrated in the worlds as “Aṇī-Māṇḍavya.” Then the brahmin—Māṇḍavya, a knower of the Supreme Self—went to the abode of Dharma and saw Dharmarāja seated upon a divine throne. With the force of his ascetic power, the great sage reproached him and asked: “What sin did I unknowingly commit, by whose result I have had to undergo suffering in this form? Tell me its secret at once—then behold the power of my austerity.”

Verse 9

आसनस्थं ततो धर्म दृष्टवोपालभत प्रभु: । कि नु तद्‌ दुष्कृतं कर्म मया कृतमजानता,अणी कहते हैं शूलके अग्रभागको, उससे युक्त होनेके कारण वे मुनि तभीसे सभी लोकोंमें “अणी-माण्डव्य” कहलाने लगे। एक समय परमात्मतत्त्वके ज्ञाता विप्रवर माण्डव्यने धर्मराजके भवनमें जाकर उन्हें दिव्य आसनपर बैठे देखा। उस समय उन शक्तिशाली महर्षिने उन्हें उलाहना देते हुए पूछा--“मैंने अनजानमें कौन-सा ऐसा पाप किया था, जिसके फलका भोग मुझे इस रूपमें प्राप्त हुआ? मुझे शीघ्र इसका रहस्य बताओ। फिर मेरी तपस्याका बल देखो”

Then, seeing Dharma seated upon his throne, the mighty sage reproached him: “What wrongful deed did I commit unknowingly, that I have been made to suffer such a consequence? Tell me at once the hidden reason—then behold the power of my austerity.”

Verse 10

यस्येयं फलनिर्वत्तिरीदृश्यासादिता मया । शीघ्रमाचक्ष्व मे तत्त्वं पश्य मे तपसो बलम्‌,अणी कहते हैं शूलके अग्रभागको, उससे युक्त होनेके कारण वे मुनि तभीसे सभी लोकोंमें “अणी-माण्डव्य” कहलाने लगे। एक समय परमात्मतत्त्वके ज्ञाता विप्रवर माण्डव्यने धर्मराजके भवनमें जाकर उन्हें दिव्य आसनपर बैठे देखा। उस समय उन शक्तिशाली महर्षिने उन्हें उलाहना देते हुए पूछा--“मैंने अनजानमें कौन-सा ऐसा पाप किया था, जिसके फलका भोग मुझे इस रूपमें प्राप्त हुआ? मुझे शीघ्र इसका रहस्य बताओ। फिर मेरी तपस्याका बल देखो”

Vaibamp1yana said: 0Tell me quickly the true reason for which I have obtained such a consequencethis particular fruition of karma that has come to me. Reveal to me at once the reality of it; and then behold the power of my austerity.0 (Thus the sage, reproaching Dharma, demands to know what unseen fault could have ripened into so harsh a result, asserting that tapas has force even against cosmic administration.)

Verse 11

धर्म उवाच पतज्िकानां पुच्छेषु त्वयेषीका प्रवेशिता । कर्मणस्तस्य ते प्राप्त फलमेतत्‌ तपोधन,धर्मराज बोले--तपोधन! तुमने फतिंगोंके पुच्छ-भागमें सींक घुसेड़ दी थी। उसी कर्मका यह फल तुम्हें प्राप्त हुआ है

Dharma said: “O ascetic rich in austerity, you once thrust a sharp reed into the tails of the insects. This suffering that has come upon you is the very fruit of that deed.”

Verse 12

स्वल्पमेव यथा दत्तं दानं बहुगुणं भवेत्‌ अधर्म एवं विप्रर्षे बहुदुः:खफलप्रद:,विप्रर्षे! जैसे थोड़ा-सा भी किया हुआ दान कई गुना फल देनेवाला होता है, वैसे ही अधर्म भी बहुत दुःखरूपी फल देनेवाला होता है

Dharma said: “Just as even a small gift, when given, can yield manifold merit, so too does unrighteousness—though it may seem slight—surely ripen into abundant fruits of suffering, O best of Brahmins.”

Verse 13

अणीमाण्डव्य उवाच कस्मिन्‌ काले मया तत्‌ तु कृत॑ ब्रूहि यथातथम्‌ । तेनोक्तो धर्मराजेन बालभावे त्वया कृतम्‌,अणीमाण्डव्यने पूछा--अच्छा, तो ठीक-ठीक बताओ, मैंने किस समय--किस आयुमें वह पाप किया था? धर्मराजने उत्तर दिया--'बाल्यावस्थामें तुम्हारे द्वारा यह पाप हुआ था”

Verse 14

फस्ताफण चर जपत्ताउच के & 5] र न हे अणीमाण्डग्य उवाच बालो हि द्वादशाद्‌ वर्षाज्जन्मतो यत्‌ करिष्यति । न भविष्यत्यधर्मोउत्र न प्रज्ञास्यन्ति वै दिश:

Aṇīmāṇḍavya said: “A child—only twelve years from birth—whatever he may do, in this matter it should not be counted as wrongdoing. At that age, the sense of right and wrong is not yet settled, nor does he truly understand the directions (i.e., the proper course to take).”

Verse 15

अणीमाण्डव्यने कहा--धर्मशास्त्रके अनुसार जन्मसे लेकर बारह वर्षकी आयुतक बालक जो कुछ भी करेगा, उसमें अधर्म नहीं होगा; क्योंकि उस समयतक बालकको धर्मशास्त्रके आदेशका ज्ञान नहीं हो सकेगा ।। अल्पे5पराधेडपि महान्‌ मम दण्डस्त्वया कृत: । गरीयान्‌ ब्राह्मणवध: सर्वभूतवधादपि,धर्मराज! तुमने थोड़े-से अपराधके लिये मुझे बहुत बड़ा दण्ड दिया है। ब्राह्मणका वध सम्पूर्ण प्राणियोंके वधसे भी अधिक भयंकर है

Aṇīmāṇḍavya said: “According to the Dharmaśāstras, whatever a child does from birth up to the age of twelve is not counted as adharma, because until then the child cannot truly know the injunctions of sacred law. Yet for a small offence you have inflicted on me a very great punishment. O Dharmarāja, the killing of a brāhmaṇa is graver—even more dreadful—than the killing of all living beings.”

Verse 16

शूद्रयोनावतो धर्म मानुष: सम्भविष्यसि । मर्यादां स्थापयाम्यद्य लोके धर्मफलोदयाम्‌,अतः धर्म! तुम मनुष्य होकर शूद्रयोनिमें जन्म लोगे। आजसे संसारमें मैं धर्मके फलको प्रकट करनेवाली मर्यादा स्थापित करता हूँ

Aṇīmāṇḍavya said: “O Dharma, you shall be born among humans from a Śūdra womb. From this very day I establish in the world a binding rule—one that makes the fruits of dharma manifest.” In context, this is a moral censure of Dharma’s earlier judgment and a declaration that ethical consequences must become visible and accountable in human society.

Verse 17

आ चतुर्दशकाद्‌ वर्षान्न भविष्यति पातकम्‌ | परत: कुर्वतामेवं दोष एव भविष्यति,चौदह वर्षकी उम्रतक किसीको पाप नहीं लगेगा। उससे अधिककी आयुमें पाप करनेवालोंको ही दोष लगेगा

Up to the age of fourteen years, an act will not be counted as sin. Beyond that age, however, those who act in this manner will indeed incur fault. The statement frames moral accountability as increasing with maturity: childhood is treated as a stage of diminished culpability, while deliberate wrongdoing after reaching sufficient age is ethically blameworthy.

Verse 18

वैशम्पायन उवाच एतेन त्वपराधेन शापात्‌ तस्य महात्मन: । धर्मो विदुररूपेण शूद्रयोनावजायत,वैशम्पायनजी कहते हैं--राजन्‌! इसी अपराधके कारण महात्मा माण्डव्यके शापसे साक्षात्‌ धर्म ही विदुररूपसे शूद्रयोनिमें उत्पन्न हुए

Vaiśampāyana said: “O King, because of this very offence, and due to the curse of that great-souled (sage) Māṇḍavya, Dharma himself was born in a Śūdra womb, taking the form of Vidura.”

Verse 19

धर्मे चार्थे च कुशलो लोभक्रोधविवर्जित: । दीर्घदर्शी शमपर: कुरूणां च हिते रत:,वे धर्मशास्त्र एवं अर्थशास्त्रके पण्डित, लोभ और क्रोधसे रहित, दीर्घदर्शी, शान्तिपरायण तथा कौरवोंके हितमें तत्पर रहनेवाले थे

Vaiśampāyana said: He was proficient in both dharma and statecraft, free from greed and anger, far-sighted, devoted to inner calm, and constantly intent on the welfare of the Kurus.

Verse 107

इति श्रीमहा भारते आदिपर्वणि सम्भवपर्वणि अणीमाण्डव्योपाख्याने सप्ताधिकशततमो<ध्याय:

Thus ends the one-hundred-and-seventh chapter in the Ādi Parva of the Śrī Mahābhārata, within the Sambhava Parva, in the episode concerning Aṇīmāṇḍavya. This colophon marks the close of the chapter and situates the narrative within its larger ethical frame, where questions of justice, punishment, and the subtle workings of dharma are examined through the sage’s story.