Shloka 29
Yudhiṣṭhira’s Reproof and Vow-Logic: On Dice-Deception, Exile Terms, and the Governance of Anger
Adhyāya 35
तथैव बहवो<स्माभी राष्ट्र भ्यो विप्रवासिता:,राजन! इसके सिवा एक बात और है, हमलोगोंने भी बहुत-से राजाओं तथा राजकुमारोंको उनके राज्यसे निकाल दिया है। वे सब आकर राजा धुतराष्ट्रसे मिल गये होंगे, हमने जिनको राज्यसे वंचित किया अथवा निकाला है, वे कदापि हमारे प्रति शान्तभाव नहीं धारण कर सकते
tathaiva bahavo ’smābhī rāṣṭrebhyo vipravāsitāḥ, rājan! etad-vyatiriktaṃ caikaṃ vacaḥ—asmābhir api bahūn rājñaḥ rāja-kumārāṃś ca sva-rājyebhyo nirākṛtāḥ. te sarve samāgatya rājānaṃ dhṛtarāṣṭraṃ militaḥ syuḥ. ye ’smābhir rājyād vañcitāḥ prakṣiptā vā, te kadācid api asmāsu śānta-bhāvaṃ dhartuṃ na śaknuvanti.
ビーマは言った。「同じく王よ、我らによって多くの者が国を追われ、流浪の身となった。さらにもう一つある—我らは多くの王や王子をも、その国土から追い払ってきた。彼らは皆、持国王ドリタラーシュトラのもとへ赴き、合流しているやもしれぬ。我らが王権を奪い、あるいは追放した者どもが、我らに対して真に安らかな心を抱くことは決してない。」
भीमसेन उवाच
Educational Q&A
Bhima highlights the ethical and political consequence of dispossessing others: those deprived of their kingdoms naturally retain resentment and may unite with one’s rivals. Power used to expel others creates enduring hostility that can return as a strategic threat.
Bhima warns that, beyond their current troubles, the Pandavas have also created many enemies by earlier campaigns—kings and princes they expelled. He suggests these dispossessed rulers may have gathered around Dhritarashtra, making the Pandavas’ situation more dangerous.