Shloka 29
Duryodhana-vadha-pratikriyā: Harṣa, Nindā, and Kṛṣṇa’s Nīti-vyākhyā (Śalya-parva 60)
युद्धदीक्षां प्रविश्याजी रणयज्ञं वितत्य च । हुत्वा55त्मानममित्राग्नौ प्राप चावभूथं यश:
yuddhadīkṣāṁ praviśyājī raṇayajñaṁ vitatya ca | hutvātmānam amitrāgnau prāpa cāvabhūthaṁ yaśaḥ |
サンジャヤは言った。戦いの灌頂（ディークシャー）に入り、戦争という祭儀を広げ終えると、彼は敵の燃えさかる火に己が身を供物として投じた。かくしてドゥルヨーダナは、吉祥なる結願の沐浴—アヴァブリタ（avabhṛtha）—すなわち不朽の名声のアヴァブリタに到ったのである。
संजय उवाच
Educational Q&A
The verse uses Vedic sacrificial imagery to interpret a warrior’s end: battle is treated as a vowed rite (dīkṣā), the field as a sacrifice (yajña), and death as self-offering (homa). Ethically, it highlights steadfastness and acceptance of consequences within the kṣatriya code, while also showing how epic poetry can ‘ritualize’ violence to confer meaning and fame.
Sañjaya reports that Duryodhana, having committed himself to the final battle, fought as though performing a ritual. By giving up his body in the ‘fire’ of his enemies, he is said to have reached the avabhṛtha—symbolically, the concluding purification of a sacrifice—identified here with the attainment of lasting fame after death.