Adhyaya 206

Verse 1

ऑपनआ प्रात बछ। 2 षर्डाधिकॉद्विशततमो< ध्याय: पाण्डवोंका अप | आना और आधा राज्य पाकर इन्द्रप्रस्थ नगरका करना एवं भगवान्‌ श्रीकृष्ण और बलरामजीका द्वारकाके लिये प्रस्थान दुपद उवाच एवमेतन्महाप्राज्ञ यथा55त्थ विदुराद्य माम्‌ । ममापि परमो हर्ष: सम्बन्धे5स्मिन्‌ कृते प्रभो

Drupada berkata: “Benarlah demikian, wahai yang amat bijaksana—seperti yang engkau, Vidura, katakan kepadaku hari ini. Bagi pihakku juga, wahai tuanku, sukacita yang tertinggi timbul setelah ikatan persekutuan ini dimeterai.”

Verse 2

गमन॑ चापि युक्त स्याद्‌ दृढमेषां महात्मनाम्‌ | न तु तावन्मया युक्तमेतद्‌ वक्तुं स्वयं गिरा

Drupada berkata: “Bagi para insan berjiwa agung ini, keberangkatan pulang ke kota mereka sememangnya amat wajar dan teguh alasannya. Namun, bagi pihakku, tidaklah patut aku sendiri dengan kata-kataku menyuruh mereka pergi. Jika putera-putera Kuntī—Yudhiṣṭhira, Bhīmasena, Arjuna, serta insan terbaik Nakula dan Sahadeva—menganggap wajar untuk berangkat, dan jika Balarāma yang mengetahui dharma serta Śrī Kṛṣṇa juga menilai perjalanan itu sesuai, maka biarlah mereka pasti pergi; kerana dua insan laksana singa itu sentiasa berbakti pada apa yang dikasihi dan yang membawa manfaat bagi para Pāṇḍava.”

Verse 3

यदा तु मन्यते वीर: कुन्तीपुत्रो युधिष्ठिर: । भीमसेनार्जुनौ चैव यमौ च पुरुषर्षभौ

Drupada berkata: “Jika Yudhiṣṭhira yang gagah, putera Kuntī, bersama Bhīmasena dan Arjuna, serta pasangan kembar—dua insan laksana lembu jantan (Nakula dan Sahadeva)—menganggap bahawa kembali ke kota mereka ialah jalan yang benar; dan jika Balarāma yang mengetahui dharma serta Śrī Kṛṣṇa juga menilai jalan itu wajar, maka biarlah mereka pasti pergi ke sana. Kerana dua insan laksana singa itu sentiasa berbakti pada apa yang dikasihi dan yang membawa manfaat bagi para Pāṇḍava. Namun, walaupun aku juga melihat kepulangan mereka amatlah sesuai, tidaklah patut aku sendiri menyuruh mereka berangkat dengan kata-kataku.”

Verse 4

रामकृष्णौ च धर्मज्ञौ तदा गच्छन्तु पाण्डवा: | एतौ हि पुरुषव्याघ्रावेषां प्रियहिते रतौ

Drupada berkata: “Maka biarlah para Pāṇḍava berangkat. Jika dua insan yang benar—Balarāma dan Kṛṣṇa—juga menilai bahawa para Pāṇḍava patut pergi ke sana, maka biarlah mereka pasti pergi; kerana dua insan laksana harimau itu sentiasa tekun pada apa yang dikasihi dan yang membawa manfaat bagi mereka.”

Verse 5

युधिछिर उवाच परवन्तो वयं राजंस्त्वयि सर्वे सहानुगा: । यथा वक्ष्यसि नः प्रीत्या तत्‌ करिष्यामहे वयम्‌

Yudhiṣṭhira berkata: “Wahai Raja, kami semua—bersama para pengiring kami—berada di bawah kuasa tuanku. Apa sahaja yang tuanku perintahkan kepada kami dengan niat baik, itulah yang pasti akan kami laksanakan.”

Verse 6

वैशम्पायन उवाच ततो<ब्रवीद्‌ वासुदेवो गमनं रोचते मम । यथा वा मन्यते राजा द्रुपद: सर्वधर्मवित्‌

Vaiśampāyana berkata: Lalu Vāsudeva (Kṛṣṇa) bersabda, “Pada pandanganku, keberangkatan mereka itu wajar. Namun biarlah dilakukan sebagaimana Raja Drupada—yang mengetahui segala dharma—menilai yang benar.”

Verse 7

द्ुपद उवाच यथैव मन्यते वीरो दाशार्ह: पुरुषोत्तम: । प्राप्तकालं महाबाहु: सा बुद्धिर्निश्चिता मम

Drupada said: “Whatever the heroic, best of men—Kṛṣṇa of the Dāśārha line—judges to be the right course at this timely moment, that very resolve is firmly mine as well.”

Verse 8

यथैव हि महाभागा: कौन्तेया मम साम्प्रतम्‌ । तथैव वासुदेवस्य पाण्डुपुत्रा न संशय:

Drupada said: “Just as, at this moment, you fortunate sons of Kuntī are my very own, so too are the sons of Pāṇḍu dear and intimate to Vāsudeva—of this there is no doubt. Therefore, whatever that best of heroes, Śrī Kṛṣṇa, deems right to be done now, that is also my settled judgment.”

Verse 9

न तद्‌ ध्यायति कौन्तेय: पाण्डुपुत्रो युधिष्ठिर: । यथैषां पुरुषव्याप्र: श्रेयो ध्यायति केशव:

Drupada said: “Kunti’s son, Yudhiṣṭhira—the son of Pāṇḍu—does not reflect upon their welfare to that extent. For Keśava, the supreme man, with tireless manly energy, contemplates what is truly best for these Pāṇḍavas far more.”

Verse 10

(वैशग्पायन उवाच पृथायास्तु तथा वेश्म प्रविवेश महाद्युति: । पादौ स्पृष्टवा पृथायास्तु शिरसा च महीं गत: । दृष्टवा तु देवरं कुन्ती शुशोच च मुहुर्मुहु: ।।

Vaiśampāyana said: Then the radiant Vidura entered Kuntī’s residence. Bowing, he touched her feet and lowered his head to the ground. Seeing her brother-in-law, Kuntī broke down again and again in grief. Kuntī said: “O Vidura, the sons of Vicitravīrya—your sons, the Pāṇḍavas—have somehow survived only through you. By your favor they were rescued from the house of lac and have returned alive to you. A tortoise, wherever its young may be, sustains them by constant thought; by such mindful concern it nourishes them so that they remain safe. In that same way your sons live—protected by your auspicious care. O best of the Bharatas, you are their true protector. And just as the cuckoo’s chicks are always reared by another bird, so too, dear one, I have guarded your sons. I have endured many sufferings, even life-threatening ones; beyond this I do not know what should be done—this you must determine.” Vaiśampāyana said: Having spoken thus, Kuntī, stricken with sorrow, wept in great distress. Vidura bowed to her and said, “Do not grieve, O Bhārata.” Vidura said: “Your mighty sons will not be destroyed in this world. Before long they will be established in their own sovereignty. Together with all their kinsmen, do not lament, O Mādhavī.” Vaiśampāyana said: Then, with the permission of the great-souled Drupada, the Pāṇḍavas, Kṛṣṇa, and Vidura—bringing with them Drupada’s daughter Kṛṣṇā (Draupadī) and the renowned Kuntī—set out joyfully toward Hastināpura.

Verse 11

आदाय द्रौपदी कृष्णां कुन्तीं चैव यशस्विनीम्‌ । सविहारं सुखं जम्मुर्नगरं नागसाह्दयम्‌

Vaiśampāyana said: “O King, thereafter, taking with them Draupadī (Kṛṣṇā) and the illustrious Kuntī, they set out in comfort and good cheer, enjoying the journey, and went to the city known as Nāgasāhvaya (Hastināpura).” Ethically, the verse underscores the restoration of rightful social order after marriage alliances: the family proceeds together under elders’ presence, signaling legitimacy, protection, and communal harmony rather than secrecy or coercion.

Verse 12

(सुवर्णकक्ष्याग्रैवेयान्‌ सुवर्णाडुकुशभूषितान्‌ । जाम्बूनदपरिष्कारान्‌ प्रभिन्नकरटामुखान्‌ ।।

Vaiśampāyana said: Drupada, the king of the Pāñcālas, joyfully bestowed a vast bridal gift. He gave a thousand splendid elephants, fitted with golden girths and neck-ornaments, adorned with golden goads and refined Jāmbūnada gold; their temples streamed with rut, and they were handled by great officers, fully equipped for royal and martial use. He also granted a thousand chariots, richly inlaid with gold and gems, radiant in appearance, along with teams suitable for the five Pāṇḍavas. Further, he presented fifty thousand well-bred horses, furnished with golden trappings, fine yak-tail fans, and garlands. He gave ten thousand maidservants adorned with excellent ornaments, and a thousand male attendants skilled with bows. Beds, seats, and vessels of gold, along with many other valuables and cattle, were distributed in separate tallies—each category in immense measure—while the Pāñcāla king exulted in generosity. A hundred palanquins and five hundred bearers were added. Thus, for his daughter’s marriage, Drupada offered abundant wealth as kanyā-dāna accompaniment. Then Dhṛṣṭadyumna went to escort his sister, taking her by the hand, as countless musical instruments resounded together in celebration.

Verse 13

विकर्ण च महेष्वासं चित्रसेनं च भारत । द्रोणं च परमेष्वासं गौतमं कृपमेव च,भारत! विकर्ण, महान्‌ धनुर्धर चित्रसेन, विशाल धनुषवाले द्रोणाचार्य, गौतमवंशी कृपाचार्य आदि भेजे गये थे

Vaiśampāyana said: “O Bhārata, Vikarṇa—the great archer—along with Citrasena, and Droṇa, the supreme bowman, and also Kṛpa of the Gautama lineage—these were sent (summoned/dispatched).” The verse underscores the deliberate mobilization of eminent warriors, suggesting a calculated escalation in which renowned teachers and princes are drawn into the unfolding conflict, raising the ethical weight of the decisions being made.

Verse 14

तैस्ते परिवृता वीरा: शो भमाना महाबला: | नगरं हास्तिनपुरं शनै: प्रविविशुस्तदा

Surrounded by their attendants, those heroic and mighty Pāṇḍavas—radiant in appearance—then entered the city of Hāstinapura slowly and with measured dignity. The scene underscores a public return marked not by aggression but by restraint and auspicious order, as the citizens’ hopeful reception anticipates the restoration of social well-being through righteous leadership.

Verse 15

(पाण्डवानागताउचुत्वा नागरास्तु कुतूहलात्‌ | मण्डयाज्चक्रिरे तत्र नगरं नागसाह्दयम्‌ ।।

Vaiśaṃpāyana said: Hearing that the Pāṇḍavas had arrived, the townspeople, stirred by eager curiosity, set about adorning the city with heartfelt welcome. Flowers were strewn everywhere, the streets were sprinkled with water, and the whole town was perfumed with celestial incense and decked with ornaments. Banners fluttered and garlands hung aloft, and the incomparable city resounded with conches, kettledrums, and many kinds of instruments. In that excitement the city seemed to blaze with splendor. Then those tiger-like men—the mighty Pāṇḍavas, destroyers of the people’s grief and sorrow—entered Hastināpura slowly, while the citizens, longing to please them, voiced many moving words of welcome.

Verse 16

तत उच्चावचा वाच: पौरै: प्रियचिकीर्षुभि: । उदीरिता अशृण्वंस्ते पाण्डवा हृदयंगमा:

Then the Pāṇḍavas heard many kinds of words—spoken by the townspeople who wished to do them a kindness—words that were heartfelt and deeply moving. The scene underscores how a righteous and protective presence in society naturally draws public affection and hopeful speech, especially from those seeking relief from sorrow and hardship.

Verse 17

अयं स पुरुषव्यात्र: पुनरायाति धर्मवित्‌ । यो नः स्वानिव दायादान्‌ धर्मेण परिरक्षति

Vaiśampāyana berkata: “Lihatlah, datang kembali harimau di antara manusia itu, yang mengetahui dharma—Yudhiṣṭhira—yang dengan laku benar melindungi kami seolah-olah kami ini anak-anaknya sendiri dan para pewaris yang sah.”

Verse 18

अद्य पाण्डुमहाराजो वनादिव जनप्रिय: । आगतः: प्रियमस्माकं चिकीर्षु्ात्र संशय:,इनके आनेसे नि:संदेह ऐसा जान पड़ता है, आज प्रजाजनोंके प्रिय महाराज पाण्डु ही मानो हमारा प्रिय करनेके लिये वनसे चले आये हों

Vaiśampāyana berkata: “Sesungguhnya pada hari ini Raja Pāṇḍu—yang dicintai rakyat—seakan-akan telah datang dari rimba, berniat melakukan kebaikan bagi kami; tentang hal itu tiada keraguan.”

Verse 19

कि नु नाद्य कृतं तात सर्वेषां नः परं प्रियम्‌ । यन्न: कुन्तीसुता वीरा नगरं पुनरागता:,तात! कुन्तीके वीर पुत्र यदि पुनः इस नगरमें चले आये तो आज हम सब लोगोंका कौन-सा परम प्रिय कार्य नहीं सम्पन्न हो गया

Vaiśampāyana berkata: “Wahai sahabat, apakah ada lagi sesuatu yang paling menggembirakan bagi kita semua pada hari ini yang belum terlaksana? Kerana putera-putera Kuntī yang gagah—yang kita kasihi—telah kembali semula ke kota.”

Verse 20

यदि दत्तं यदि हुतं विद्यते यदि नस्तपः । तेन तिष्ठन्तु नगरे पाण्डवा: शरदां शतम्‌,यदि हमने दान और होम किया है, यदि हमारी तपस्या शेष है तो उन सबके पुण्यसे ये पाण्डव सौ वर्षतक इसी नगरमें निवास करें”

Vaiśampāyana berkata: “Jika benar kami telah bersedekah, jika kami telah mempersembahkan korban suci dengan sempurna, dan jika masih ada baki pahala tapa dalam diri kami, maka dengan kekuatan kebajikan yang terkumpul itu biarlah para Pāṇḍava tinggal di kota ini selama seratus musim luruh.”

Verse 21

ततस्ते धृतराष्ट्रस्य भीष्मस्य च महात्मन: । अन्येषां च तदर्हाणां चक्कर: पादाभिवन्दनम्‌,इतनेमें ही पाण्डवोंने धृतराष्ट्र, महात्मा भीष्म तथा अन्य वन्दनीय पुरुषोंके पास जाकर उन सबके चरणोंमें प्रणाम किया

Kemudian para Pāṇḍava mendekati Dhṛtarāṣṭra, Bhīṣma yang berhati agung, serta para tua-tua lain yang layak dihormati, lalu memberi penghormatan dengan bersujud di kaki mereka.

Verse 22

कृत्वा तु कुशलप्रश्न॑ सर्वेण नगरेण च । न्यविशन्ताथ वेश्मानि धृतराष्ट्रस्य शासनात्‌,फिर समस्त नगरवासियोंसे कुशलप्रश्न करके वे राजा धृतराष्ट्रकी आज्ञासे राजमहलोंमें गये

After exchanging courteous inquiries about one another’s welfare with all the townspeople, they then entered the royal residences, acting in accordance with King Dhṛtarāṣṭra’s command. The verse underscores the ethic of public civility and orderly obedience to legitimate authority within the city’s social life.

Verse 23

(दुर्योधनस्य महिषी काशिराजसुता तदा । धृतराष्ट्रस्य पुत्राणां बधूभि: सहिता तदा ।।

Vaiśampāyana said: At that time Duryodhana’s queen, the daughter of the king of Kāśī, came together with the other daughters-in-law of Dhṛtarāṣṭra and received Pāñcālī—Draupadī—like a second Śrī (Lakṣmī). She honored her as one worthy of worship, as though Śacī herself had arrived. There, Kuntī, accompanied by Kṛṣṇā (Draupadī), bowed to Gāndhārī. Gāndhārī blessed Pāñcālī and embraced her. Yet, after embracing lotus-eyed Kṛṣṇā, Gāndhārī reflected: “This Pāñcālī will be the death of my sons.” Thinking thus, Subalā’s daughter (Gāndhārī) spoke with calculated prudence to Vidura. Gāndhārī said: “O Kṣattṛ (Vidura), if it seems proper to you, take the princess Kuntī—together with her daughter-in-law and all her belongings—quickly to Pāṇḍu’s residence. Let their entry be arranged on an auspicious lunar day, with favorable karaṇa, muhūrta, and nakṣatra, so that Kuntī may dwell happily in her own home with her sons.” Vaiśampāyana said: Vidura replied, “So be it,” and immediately made the arrangements. The relatives honored the Pāṇḍavas greatly; the leading townsmen and guild-heads also paid them respect. Bhīṣma, Droṇa, Karṇa, and Bāhlīka with his son, acting under Dhṛtarāṣṭra’s command, performed the duties of hospitality. Thus, while the great-souled Pāṇḍavas lived and moved about in Hastināpura, Vidura—by royal order—served as the chief organizer of all their affairs. Ethically, the passage juxtaposes outward civility and ritual honor with inward apprehension and political calculation: Gāndhārī’s blessing and embrace are genuine acts of dharma, yet her fear for her sons leads her to manage circumstances through auspicious timing and controlled relocation, revealing how dharma, omen-consciousness, and courtly strategy intertwine in the epic’s domestic sphere.

Verse 24

घतयाट्र उवाच भ्रातृभि: सह कौन्तेय निबोध गदतो मम । (पाण्डुना वर्धितं राज्यं पाण्डुना पालितं जगत्‌ ।।

Dhṛtarāṣṭra said: “O son of Kuntī, listen carefully, together with your brothers, to what I say. This kingdom was expanded by Pāṇḍu, and by Pāṇḍu the world was protected. My mighty brother, at my command, would constantly undertake even difficult tasks, O lord of the people. Therefore you too, O son of Kuntī, carry out my directive without delay. My sons are wicked, filled with pride and arrogance; O Yudhiṣṭhira, they will not always obey my authority. So that no fresh quarrel may arise between you and those self-seeking, insolent, evil-minded men, go and dwell in Khāṇḍavaprastha.”

Verse 25

॥४ जी हक प्लक््ज्जा है ही न््ज बल नस गा. कर 8 8 प * | .] ॥ 0 | 0 ्ू-॑ ५ | (लक । /] # | 0 5 नि | श' रे >.9 हह +-+। नी ना - 88808 | 8 न च वो वसतत्तत्र कश्चिच्छक्त: प्रबाधितुम्‌ संरक्ष्यमाणान्‌ पार्थेन त्रिदशानिव वज्चिणा

And while you dwell there, no one will be able to harass or overpower you—protected by Pārtha (Arjuna), just as the gods are protected by the wielder of the thunderbolt (Indra). The speaker assures safety through righteous guardianship and the deterrent power of a divinely comparable protector.

Verse 26

(धृतराड्ट उवाच अभिषेकस्य सम्भारान्‌ क्षत्तरानय मा चिरम्‌ | अभिषिक्तं करिष्यामि अद्य वै कुरुनन्दनम्‌ ।।

Vaiśampāyana said: Dhṛtarāṣṭra said, “Kṣattṛ (Vidura), bring at once the preparations for the consecration; do not delay. Today I shall consecrate the delight of the Kurus, Yudhiṣṭhira. Let the foremost Brāhmaṇas—masters of the Veda—be summoned, along with the leading merchants of the city, the heads of guilds, the people of the realm, and especially our kinsmen. My son, let the auspicious benedictions be recited; let a thousand cows be given, and let the chief villages be granted to Brāhmaṇas with due honoraria. Vidura, bring the crown and armlets, and the ornaments for the hands; bring pearl-garlands and necklaces, gold medallions, earrings, the girdle and waist-cord, and the abdominal band. Let one thousand and eight elephants, each bearing a Brāhmaṇa, go swiftly with the priests to fetch the waters of the Jāhnavī (Gaṅgā). Let Yudhiṣṭhira be bathed with the consecration-water, adorned with every ornament, seated upon a royal mount, fanned with divine yak-tail whisks; let a white parasol, wrought with gold and gems, shine above him; let Brāhmaṇas cry ‘Victory!’ and kings praise him. When the citizens behold Kuntī’s eldest son, Yudhiṣṭhira of the Ājamīḍha line, let them rejoice and extol him with glad hearts. By giving the kingdom to Pāṇḍu’s son, I shall repay the benefit Pāṇḍu once did for me by entrusting me with the realm—of this there is no doubt.” Vaiśampāyana said: Hearing this, Bhīṣma, Droṇa, Kṛpa, and Vidura exclaimed, “Well said! Well said!” Ethical context: Dhṛtarāṣṭra frames the coronation as an act of restitution—repaying Pāṇḍu’s past service—yet the public grandeur also signals political legitimacy, foreshadowing the tension between rightful dharma and courtly power.

Verse 27

प्रतस्थिरे ततो घोरं वन॑ तन्मनुजर्षभा: । अर्ध राज्यस्य सम्प्राप्प खाण्डवप्रस्थमाविशन्‌

Vaiśampāyana berkata: Maka berangkatlah para lelaki gagah laksana lembu jantan itu menuju rimba yang menggerunkan. Setelah memperoleh separuh kerajaan, mereka memasuki Khāṇḍavaprastha—pada waktu itu masih berupa belantara yang menakutkan—melangkah dengan tekun dan mantap hingga akhirnya tiba di sana.

Verse 28

ततस्ते पाण्डवास्तत्र गत्वा कृष्णपुरोगमा: । मण्डयांचक्रिरे तद्‌ वै परं स्वर्गवदच्युता:

Vaiśampāyana berkata: Kemudian para Pāṇḍava, dengan Kṛṣṇa mendahului sebagai pemimpin, pergi ke tempat itu dan menjadikannya gemilang—benar-benar laksana syurga tertinggi—tetap teguh tanpa menyimpang daripada batas adab dan dharma mereka.

Verse 29

(वासुदेवो जगन्नाथश्चिन्तयामास वासवम्‌ | महेन्द्रश्निन्तितो राजन्‌ विश्वकर्माणमादिशत्‌ ।।

Vāyudeva berkata: “Dirikanlah untuk raja Kuru (Yudhiṣṭhira) sebuah kota agung yang setara dengan ibu kota samawi Mahendra. Biarlah metropolis itu menyandang nama yang telah ditetapkan oleh Indra—Indraprastha.” Kemudian, di wilayah yang suci dan membawa kesejahteraan, para pahlawan kereta agung melaksanakan upacara pendamaian, dan dengan Vyāsa di hadapan, mereka mengukur tanah untuk mendirikan kota.

Verse 30

सागरप्रतिरूपाभि: परिखाभिरलंकृतम्‌ । प्राकारेण च सम्पन्न दिवमावृत्य तिछता

Vāyu berkata: “Kota yang gemilang itu dihiasi parit-parit laksana lautan—luas dan dalam, penuh berair—menambah seri pada setiap sisi. Ia juga dilengkapi benteng yang bercahaya, putih seperti awan dan bulan, menjulang begitu tinggi seakan-akan menyelubungi langit. Maka, sebagaimana Bhogavatī menjadi indah oleh kehadiran para Nāga, demikianlah kota utama itu bersinar, dilingkari tembok dan parit.”

Verse 31

पाण्डुरा भ्रप्रकाशेन हिमरश्मिनिभेन च । शुशुभे तत्‌ पुरश्रेष्ठ नागैभोगवर्ती यथा

Vāyu berkata: Kota utama itu bersinar, pucat cemerlang dengan kilau bak awan dan dengan seri laksana sinar sejuk bulan. Dilingkari parit-parit yang luas dan dalam, penuh air seperti lautan, serta dimahkotai benteng putih bercahaya yang menjulang seolah-olah menyentuh langit, kota itu terhias—sebagaimana Bhogavatī menjadi indah oleh para Nāga.

Verse 32

द्विपक्षगरुडप्रख्यैद्वरि: सौधैश्न शोभितम्‌ । गुप्तम भ्रचयप्रख्यैगो पुरैर्मन्दरोपमै:

Dewa Vāyu berkata: “Kota itu dihiasi dengan pintu-pintu gerbang yang tampak seperti Garuḍa mengembangkan kedua sayapnya. Banyak gerbang besar dan istana bertingkat yang tinggi menambah seri dan kemegahannya. Dilindungi dari segenap penjuru oleh gopura yang menjulang—gelap dan padat bagaikan gumpalan awan, serta tinggi laksana Gunung Mandara—kota itu berdiri teguh, terpelihara rapi.”

Verse 33

विविधैरपि निर्विद्धिः शस्त्रोपेतै: सुसंवृतैः: । शक्तिभिश्षावृतं तद्धि द्विजिद्वैरिव पन्नगै:

Vāyu berkata: “Ketahuilah bahawa kota itu dipertahankan dengan pelbagai cara—tertutup rapi dan lengkap dengan persenjataan. Benteng itu dilingkari lembing besi dan senjata lontar, seakan-akan ular bercabang lidah; dengan persiapan demikian, pertahanan kota ditegakkan dengan kukuh.”

Verse 34

तल्पैश्नाभ्यासिकैर्युक्ते शुशुभे योधरक्षितम्‌ । तीक्ष्णाडकुशशतघ्नीभिर्यन्त्रजालैश्व शोभितम्‌

Vāyu berkata: “Kota itu bersinar megah—dilengkapi banyak pelantar tinggi dan gelanggang latihan senjata, dijaga oleh para pahlawan yang berpengalaman, serta dihiasi rangkaian jentera perang: cangkuk dan tombak yang tajam, senjata peluru ‘śataghnī’, dan pelbagai alat mekanikal lain yang saling terhubung. Keindahannya terletak pada kesiapsiagaan yang berdisiplin dan kawalan yang berjaga-jaga.”

Verse 35

आयसैश्व महाचक्रै: शुशुभे तत्‌ पुरोत्तमम्‌ सुविभक्तमहारथ्यं देवताबाधवर्जितम्‌

Vāyu berkata: “Kota yang unggul itu bersinar indah, dihiasi roda-roda besar daripada besi. Jalan-jalan diraja yang luas tersusun rapi dan terbahagi jelas demi pergerakan yang teratur. Di dalamnya tiada tanda bencana akibat murka dewa—seolah-olah sebuah wilayah yang teguh oleh tertib yang benar dan perlindungan yang membawa tuah.”

Verse 36

विरोचमान विविधीै: पाण्डुरैर्भवनोत्तमै: । तत्‌ त्रिविष्टपसंकाशमिन्द्रप्रस्थं व्यरोचत,अनेक प्रकारके श्रेष्ठ एवं शुभ्र सदनोंसे शोभित वह नगर स्वर्गलोकके समान प्रकाशित हो रहा था। उसका नाम था इन्द्रप्रस्थ

Dihiasi dengan pelbagai jenis bangunan unggul yang putih berkilau, kota itu memancar cemerlang—berseri seperti syurga para dewa Tiga Puluh Tiga. Demikianlah Indraprastha tampak dalam kemegahan.

Verse 37

मेघवृन्दमिवाकाशे विद्ध॑ विद्युत्समावृतम्‌ । तत्र रम्ये शिवे देशो कौरव्यस्य निवेशनम्‌

Vāyu berkata: “Di wilayah Indraprastha yang indah lagi bertuah berdirilah kediaman kaum Kaurava—istana diraja Raja Yudhiṣṭhira yang gemilang—bersinar laksana gugusan awan di langit, diselubungi dan berjalur kilat.”

Verse 38

शुशुभे धनसम्पूर्ण धनाध्यक्षक्षयोपमम्‌ । तत्रागच्छन्‌ द्विजा राजन्‌ सर्ववेदविदां वरा:

Kediaman itu bersinar, sarat dengan kekayaan, seumpama istana Kubera, penguasa harta. Wahai Raja, para Brahmana unggul—terutama antara mereka yang mengetahui segala Veda—datang ke sana untuk menetap. Mahir dalam pelbagai ragam tutur dan ilmu, mereka mendapati kehidupan di situ menyenangkan; dan para pedagang juga tiba dari segenap penjuru, berhasrat menghimpun kekayaan.

Verse 39

निवासं रोचयन्ति सम सर्वभाषाविदस्तथा | वणिजजश्चाययुस्तत्र नानादिग्भ्यो धनार्थिन:

Mereka yang mahir dalam segala bahasa mendapati tempat itu sebagai kediaman yang menyenangkan. Para pedagang juga datang dari pelbagai arah, mencari kekayaan.

Verse 40

सर्वशिल्पविदस्तत्र वासायाभ्यागमंस्तदा । उद्यानानि च रम्याणि नगरस्य समन्ततः

Vāyu berkata: “Pada waktu itu, para tukang mahir dalam setiap seni pertukangan juga datang untuk menetap. Dan di sekeliling kota terbentang taman-taman yang indah lagi menyenangkan.”

Verse 41

आम्रैराम्रातकैर्नीपैरशोकैश्षम्पकैस्तथा । पुन्नागैर्नागपुष्पैश्न लकुचै: पनसैस्तथा

Vāyu-deva berkata: “Wilayah itu dihiasi pepohon yang menawan—mangga, hog-plum, kadamba, aśoka, champaka, punnāga, nāgapūṣpa, lakuca dan nangka—penuh bunga dan melentur kerana berat buahnya.”

Verse 42

शालतालतमालैश्व बकुलैश्व सकेतकै: । मनोहर: सुपुष्पैश्न फलभारावनामितै:

Dewa Vāyu berkata: “Di sana terdapat pohon-pohon yang menawan—śāla, tāla, dan tamāla, bersama bakula dan ketaka—dihiasi bunga-bunga yang indah, dan merunduk rendah kerana berat buahnya.” Gambaran itu menegaskan suasana yang bertuah dan menyuburkan kehidupan, seolah-olah keharmonian dharma dalam alam yang menyokong serta melindungi orang yang benar.

Verse 43

प्राचीनामलकैलों प्रैरड्कोलै श्व सुपुष्पितै: । जम्बूभि: पाटलाभिश्न कुब्जकैरतिमुक्तकै:

Vāyu berkata: “Taman-taman itu dihiasi pokok āmalaka yang tua, pokok aṅkola yang sedang mekar indah, pokok jambū dan pāṭalā, serta pokok kubjaka dan sulur atimuktaka. Sentiasa sarat dengan buah dan bunga, dan dipenuhi kicauan pelbagai jenis burung yang tidak terbilang, semuanya menambah seri tempat itu.”

Verse 44

करवीरै: पारिजातैरन्यैश्व विविधैर्रमै: । नित्यपुष्पफलोपेतैन्ननाद्विजगणायुतै:

Vāyu berkata: “Rimbunan yang indah itu dihiasi pokok karavīra dan pārijāta, bersama banyak lagi jenis yang mempesona—sentiasa sarat dengan bunga dan buah—sementara kawanan burung yang tidak terbilang memenuhi ruangnya dengan seruan yang bergema.”

Verse 45

मत्तबर्हिणसंघुष्टकोकिलैश्न सदामदै: । गृहैरादर्शविमलैरविंविधैश्व लतागृहै:

Di sana bergema suara kekā burung merak yang mabuk riang, dan kicau kokila yang seakan sentiasa dirasuk kemabukan, tidak pernah putus. Di dalam taman-taman itu didirikan balai permainan yang jernih bersih laksana cermin, serta pelbagai jenis panggung dan pergola berjalin sulur-sulur menjalar.

Verse 46

मनोहरैश्ित्रगृहैस्तथाजगतिपर्वतै: । वापीभिविविधाभिशक्ष पूर्णाभि: परमाम्भसा

Vāyu-deva menggambarkan taman-taman itu sebagai gemilang: dihiasi rumah-rumah indah berlukisan, serta bukit-bukau buatan yang dibentuk di atas tanah untuk perkelahan raja-raja. Pelbagai jenis telaga bertangga, penuh hingga melimpah dengan air yang terbaik, turut menambah seri—bersama kolam teratai yang harum dengan padma dan utpala, tempat angsa dan burung air seperti kāraṇḍava serta cakravāka bernaung. Pemandangan itu menegaskan kemakmuran yang teratur: alam dan karya manusia berpadu untuk kenikmatan damai, bukan untuk pertikaian.

Verse 47

सरोभिरतिरम्यैश्व पद्मोत्पलसुगन्धिभि: । हंसकारण्डवयुतैश्व॒क्रवाकोपशोभितै:

Vāyu berkata: “Taman-taman itu semakin indah dihiasi tasik-tasik yang amat mempesona, harum oleh bunga teratai dan teratai biru, sering dikunjungi angsa serta burung kāraṇḍava, dan diserikan pula oleh burung cakravāka.”

Verse 48

रम्याश्न विविधास्तत्र पुष्करिण्यो वनावृता: । तडागानि च रम्याणि बृहन्ति सुबहूनि च,वहाँ वनसे घिरी हुई भाँति-भाँतिकी रमणीय पुष्करिणियाँ और सुरम्य एवं विशाल बहुसंख्यक तड़ाग बड़े सुन्दर जान पड़ते थे

Vāyu berkata: “Di sana terdapat pelbagai kolam teratai yang indah, dilingkungi hutan; dan banyak juga takungan air—menawan, luas, dan tampak amat elok.”

Verse 49

(चातुर्वर्ण्यसमाकीर्ण मान्यै: शिल्पिभिरावृतम्‌ । उपयोगसमर्थश्व सर्वद्रव्यै: समावृतम्‌ ।।

Vāyu berkata: “Kota itu sesak dengan manusia daripada keempat-empat golongan masyarakat, dan dikelilingi para tukang mahir yang dihormati. Ia lengkap dengan segala barang keperluan untuk kegunaan dan kenikmatan. Orang-orang mulia sentiasa ada di sana, dan lelaki serta perempuan yang tidak terbilang menambah seri kota itu. Ia melimpah dengan gajah-gajah yang gagah dan kawanan lembu, juga unta, keldai dan kambing. Dibina oleh Viśvakarman, kota itu sentiasa diziarahi para suci dan insan berbudi; maka Indraprastha pun bersinar laksana syurga. Wahai Raja, Yudhiṣṭhira, putera Kuntī dan penguasa dalam kalangan Paurava, setelah menyuruh para Brāhmaṇa yang mahir Veda melaksanakan upacara berkat, serta meletakkan Dvaipāyana Vyāsa di hadapan, dengan persetujuan Dhaumya, masuk bersama saudara-saudaranya dan Keśava. Baginda mendekati pintu gerbang yang megah dengan torana dan tiga puluh dua pintu, lalu raja yang bercahaya itu melintasi pintu kota bernama Vardhamāna. Bunyi sangkakala dan gendang besar bergema; ribuan Brāhmaṇa melaungkan “Kemenangan!” Para resi, penyair, Māgadha dan pemuji memuji baginda. Bersemayam di atas gajah, raja menyeberangi jalan diraja dan memasuki sebuah istana unggul yang telah disediakan upacara bertuah. Di sana, setelah dimuliakan dengan pelbagai penghormatan, Yudhiṣṭhira—bersama Keśava—memuja para Brāhmaṇa terkemuka menurut tertib. Sesudah itu, negeri dan kota yang dihiasi manusia tidak terbilang menjadi kaya dengan harta ternakan, dan kemakmuran pertanian bertambah dari hari ke hari. Setelah memasuki negara besar yang dipenuhi insan berbakti itu, kebahagiaan para Pāṇḍava pun terus meningkat.”

Verse 50

तत्र भीष्मेण राज्ञा च धर्मप्रणयने कृते । पाण्डवा: समपद्यन्त खाण्डवप्रस्थवासिन:

Di sana, setelah Bhīṣma dan raja (Dhṛtarāṣṭra) menetapkan suatu penyelesaian yang sah menurut dharma, para Pāṇḍava pun datang menetap di Khāṇḍavaprastha.

Verse 51

पञ्चभिस्तैर्महेष्वासैरिन्द्रकल्पै: समन्वितम्‌ । शुशुभे तत्‌ पुरश्रेष्ठ नागैभोगवर्ी यथा

Dikurniai lima pemanah agung—wira setanding Indra—kota terunggul Indraprastha pun mula bersinar gemilang, laksana Bhogavatī, kota masyhur kaum nāga yang dihiasi para nāga.

Verse 52

(ततस्तु विश्वकर्माणं पूजयित्वा विसृज्य च । द्वैपायनं च सम्पूज्य विसृज्य च नराधिप । वार्ष्णेयमब्रवीद्‌ राजा गन्तुकामं कृतक्षणम्‌ ।।

Vaiśampāyana said: After honoring Viśvakarman and dismissing him, and likewise honoring Dvaipāyana (Vyāsa) and taking leave of him, the king addressed Vārṣṇeya (Kṛṣṇa), who was ready to depart at the appointed time. Yudhiṣṭhira said: “O blameless descendant of the Vṛṣṇis, by your grace I have obtained the kingdom. By your favor, O hero, this once desolate and hard-to-defend land has become a prosperous realm. By your compassion we have been established upon the royal seat. O Mādhava, even at the final hour you are the refuge of the Pāṇḍavas. You are our mother and father and our very deity; we scarcely know Pāṇḍu as our father. Knowing what must be done, please cause us to do what is right. Whatever is truly desired for the Pāṇḍavas—grant your consent for that.” Śrī Vāyudeva said: “O fortunate one, by your own power and as the fruit of your own dharma you have obtained the kingdom. How could the ancestral and paternal kingdom not come to you, O lord? The sons of Dhṛtarāṣṭra are of wicked conduct—what can they do to the Pāṇḍavas? Rule the earth as you deem fit, and always bear the yoke of dharma. In brief, this is the instruction: honor and serve the brāhmaṇas. Today, the illustrious Nārada will come swiftly; receive him with respect, heed his words, and carry out his direction.” Vaiśampāyana said: Having spoken thus, Janārdana bowed to Kuntī and, in gentle words, said, “I shall depart; salutations to you.” Kuntī said: “O Keśava, the suffering I endured upon reaching the house of lac (the lac-palace) was not known even to my noble father Kuntibhoja, O sinless one. With you as my protector, O Govinda, I have crossed a far greater ocean of sorrow. You are the protector of the unprotected, especially of the poor and afflicted. At the sight of you, all my sorrows are calmed. Remember these Pāṇḍavas, O great-minded one—for by your mindful care they live.” Vaiśampāyana said: Saying, “I will do so,” Vāsudeva took leave, bowed to his paternal aunt, and resolved to depart with his attendants. After settling that city, the heroic Keśava, together with Rāma (Balarāma), went to Dvāravatī with the Pāṇḍavas’ permission.

Verse 206

इति श्रीमहाभारते आदिपर्वणि विदुरागमनराज्यलम्भपर्वणि पुरनिर्माणे षडधिकद्धिशततमो<ध्याय:

Thus ends the 206th chapter of the Ādi Parva of the Śrī Mahābhārata, within the section concerning Vidura’s arrival and the attainment of kingship, specifically the episode on the construction of the city. This closing formula marks the completion of a narrative unit, emphasizing orderly transmission of history and the ethical framing of political legitimacy and state-building.

Verse 256

अर्ध राज्यस्य सम्प्राप्य खाण्डवप्रस्थमाविश । वहाँ रहते समय कोई तुम्हें बाधा नहीं दे सकता; क्योंकि जैसे वज्रधारी इन्द्र देवताओंकी रक्षा करते हैं