Shloka 29
आत्मदोष-उपदेशः तथा भीम-धृष्टद्युम्नयोः संयोगः
Self-Causation Counsel and the Bhīma–Dhṛṣṭadyumna Convergence
तथैव पाण्डवा: सर्वे परिवार्य वृकोदरम् । भीष्ममभ्यद्रवन् क्रुद्धास्ततो युद्धमवर्तत
tathaiva pāṇḍavāḥ sarve parivārya vṛkodaram | bhīṣmam abhyadravan kruddhās tato yuddham avartata ||
ສັນຊະຍະ ກ່າວວ່າ: ໃນທໍານອງດຽວກັນ ພານດະວະທັງໝົດ ຜຸດຜາດດ້ວຍຄວາມໂກດ ໄດ້ປິດແຖວຫ້ອມວຶກໂກດະຣະ (ພີມະ) ແລ້ວພຸ້ນເຂົ້າໃສ່ພີສະມະໂດຍກົງ. ຈາກນັ້ນ ການຮົບອັນດຸເດືອດກໍປະທຸຂຶ້ນລະຫວ່າງສອງຝ່າຍ—ຄວາມໂກດແລະຄວາມແນ່ວແນ່ ຜັກດັນນັກຮົບໃຫ້ເຂົ້າສູ່ການປະທະອັນຊີ້ຂາດ ກັບຜູ້ເຖົ້າຜູ້ແກ່ຜູ້ເປັນເສົາຫຼັກຂອງກອງກະອຣະວະ.
संजय उवाच
Educational Q&A
The verse highlights how collective resolve and protective solidarity (the Pāṇḍavas forming around Bhīma) can focus a forceful assault, yet it also shows the ethical tension of war: anger (krodha) propels action, but in the Mahābhārata such anger is a dangerous fuel that intensifies violence and suffering even when one fights under kṣatriya-duty.
Sañjaya reports that the Pāṇḍavas, enraged, gather around Bhīma and together rush to attack Bhīṣma. This coordinated charge triggers a severe engagement, with both armies entering a heightened phase of combat.