Shloka 19
Adhyāya 123 — Droṇa’s Pedagogy: Arjuna’s Preeminence, Ekalavya’s Self-Training, and the Bhāsa-Lakṣya Trial
(मघे चन्द्रमसा युक्ते सिंहे चाभ्युदिते गुरौ । दिवामध्यगते सूर्ये तिथौ पुण्ये त्रयोदशे ।।
vaiśampāyana uvāca |
maghe candramasā yukte siṁhe cābhyudite gurau |
divāmadhyagate sūrye tithau puṇye trayodaśe ||
maitre muhūrte sā kuntī suṣuve bhīmam acyutam ||
yasminn ahani bhīmas tu jajñe bharatasattama |
duryodhano 'pi tatraiva prajajñe vasudhādhipa ||
ヴァイシャンパーヤナは語った。月がマガー（Maghā）宿と合し、木星（ブリハスパティ）が獅子宮に昇り、太陽が真昼に天の中央へ立ったとき——吉祥なる十三日の月日、マイトラ・ムフールタに——クンティーは、力に揺るぎなきビーーマを産んだ。おお、バラタ族の最勝者よ、ビーーマが生まれたその同じ日に、地の主よ、ハスティナープラにてドゥルヨーダナもまた生まれた。物語は宿命の同時性を際立たせる——偉大なる護り手の出現と、来たる争いの源の出現とが、精緻な時の徴により枠づけられているのだ。
वैशम्पायन उवाच
Educational Q&A
The verse highlights how the epic frames human history within a larger cosmic and moral order: the simultaneous births of Bhīma and Duryodhana suggest a destined tension—strength arising both to uphold and to challenge dharma—inviting reflection on how power can serve protection or aggression depending on character and choices.
Vaiśampāyana specifies the astrological and calendrical details of Bhīma’s birth (Maghā nakṣatra, Jupiter risen in Leo, midday Sun, Trayodaśī, Maitra muhūrta) and then states that Duryodhana was born on that very same day in Hastināpura.