Adhyaya 117
Ādi Parva 117 — Pāṇḍu’s Obsequies, Escort of the Pāṇḍavas, and Reception at Nāgasāhvaya (Hastināpura)
Upa-parva: Pāṇḍu-preta-kriyā and Hastināpura Return Episode (Ādi Parva, contextual unit around Adhyāya 117)
Vaiśaṃpāyana reports that ascetic seers, having completed Pāṇḍu’s avabhṛtha-like concluding rite, deliberate collectively and undertake custodianship of his dependents. Pāṇḍu is described as having renounced kingdom and realm to pursue tapas; after entrusting his newborn sons and wives as a protected deposit, he attains heaven. The sages set out immediately, carrying Pāṇḍu’s body, Kuntī, and the children toward Nāgasāhvaya. Kuntī’s arduous journey is narrated with an affective emphasis on maternal endurance. In Hastināpura, the populace—across gender and social strata—assembles without jealousy, motivated by dharma, to witness the arriving ascetics. Kuru elders and royals (Bhīṣma, Vidura, Dhṛtarāṣṭra’s household, Satyavatī, Gāndhārī, and others) respectfully greet the seers. A senior sage then publicly summarizes Pāṇḍu’s ascetic posture and the divine origins of the Pāṇḍavas (Yudhiṣṭhira from Dharma, Bhīma from Vāyu, Arjuna from Indra, and the twins from the Aśvins), notes Mādrī’s entry into the fire, and requests completion of the remaining rites for the bodies and the protection of the heirs. The episode closes with the sudden disappearance of the celestial groups (cāraṇas, siddhas, guhyakas), producing wonder among observers.
Chapter Arc: जनमेजय, वंश-वृत्तांत की धारा में, एक तीखा प्रश्न उठाते हैं—धृतराष्ट्र के सौ पुत्रों के ज्येष्ठ-अनुज क्रम और उनके पृथक्-पृथक् नाम क्या हैं? → वैशम्पायन नामों की माला खोलते हैं—दुर्योधन, युयुत्सु, दुःशासन, और फिर ‘दुः-’ से आरम्भ होने वाले अनेक नाम, मानो एक ही छाया के अनेक रूप; सूची बढ़ती जाती है और श्रोताओं के मन में भविष्य के संघर्ष की आहट गहराती है। → नामावली का विस्तार अपने चरम पर पहुँचता है—सौ पुत्रों की गणना-परंपरा पूर्ण होती है, और वंश-बल का यह विराट अंकन कौरव-पक्ष की संख्या, संगठन और संभावित दुराग्रह का संकेत बन जाता है। → अध्याय का निष्कर्ष ‘धृतराष्ट्रपुत्रनामकथन’ के रूप में स्थिर होता है—कौरव-पुत्रों की पहचान, क्रम और स्मृति-रेखा स्थापित कर दी जाती है, ताकि आगे की कथा में प्रत्येक नाम अपने कर्म-फल के साथ पहचाना जा सके। → यह नाम-सूची केवल परिचय नहीं—आगामी अध्यायों में इन्हीं नामों के भीतर छिपे स्वभाव, ईर्ष्या और अधिकार-लालसा किस प्रकार कुल-विनाश का कारण बनेंगे, यह प्रश्न खुला रह जाता है।
Shlokas
Verse 1
ऑपनआक्रा छा अर: 2 षोडशाधिकशततमोड< ध्याय: धृतराष्ट्रके सौ पुत्रोंकी नामावली जनमेजय उवाच ज्येष्ठानुज्येष्ठतां तेषां नामानि च पृथक् पृथक् । धृतराष्ट्रस्य पुत्राणामानुपूर्व्यात् प्रकीर्तय
ဇနမေဇယက ပြောသည်—“အို မဟာပညာရှိ၊ ဓృతရာෂ္ဋရ (Dhṛtarāṣṭra) ၏ သားတော်များ၏ အမည်များကို တစ်ဦးချင်းစီ ခွဲ၍ အစဉ်လိုက် ပြောကြားပါ။ ထို့ပြင် သူတို့အနက် အကြီးဆုံးသည် မည်သူ၊ ထို့နောက် မည်သူ၊ ထိုသို့ အရွယ်အလိုက် အစဉ်အတိုင်းလည်း ဖော်ပြပါ” ဟု။
Verse 2
वैशम्पायन उवाच दुर्योधनो युयुत्सुश्न राजन् दुःशासनस्तथा । दुःसहो दुःशलश्चैव जलसंध: सम: सह:
ဝိုင်ရှမ္ပါယနက ပြောသည်—“အို မင်းကြီး၊ ဓృతရာෂ္ဋရ၏ သားတော်များမှာ ဤသူတို့ဖြစ်ကြသည်—ဒုర్యောဓန (Duryodhana)၊ ယုယုತ್ಸု (Yuyutsu)၊ ထို့အတူ ဒုಃရှာသန (Duḥśāsana)၊ ထို့ပြင် ဒုಃဆဟ (Duḥsaha)၊ ဒုಃရှလ (Duḥśala)၊ ဇလသန္ဓ (Jalasaṃdha)၊ သမ (Sama) နှင့် သဟ (Saha) တို့ဖြစ်သည်” ဟု။ ဤမျိုးရိုးစာရင်းသည် ကౌရဝ (Kaurava) မျိုးဆက်ကို စတင်ရေတွက်သည့် အစဖြစ်၍၊ မွေးဖွားခြင်းဖြင့် ချည်နှောင်ထားသော်လည်း ပြိုင်ဆိုင်မှုကြောင့် တင်းမာလာမည့် ဆွေမျိုးကွန်ယက်ကြီးသည် နောင်တွင် အဓမ္မ (adharma) နှင့် စစ်ပွဲ၏ လူသားပစ္စည်းအဖြစ် ပြောင်းလဲသွားမည်ကို ကြိုတင်ညွှန်ပြသည်။
Verse 3
विन्दानुविन्दौ दुर्धर्ष: सुबाहुर्दुष्प्रधर्षण: । दुर्मर्षणो दुर्मुखश्न दुष्कर्ण: कर्ण एव च
ဝိုင်ရှမ္ပါယနက ပြောသည်—“ဗိန္ဒ (Vinda) နှင့် အနုဗိန္ဒ (Anuvinda)၊ ဒုර්ဓර්ရှ (Durdharṣa)၊ သုဗာဟု (Subāhu)၊ ဒုṣပရဓර්ရှဏ (Duṣpradharṣaṇa)၊ ဒုර්မර්ṣဏ (Durmarṣaṇa)၊ ဒုර්မုခ (Durmukha)၊ ဒုṣကර්ဏ (Duṣkarṇa) နှင့် ကර්ဏ (Karṇa) တို့ဖြစ်သည်” ဟု။
Verse 4
विविंशतिर्विकर्णश्र शलः सत्त्वः सुलोचन: । चित्रोपचित्रौ चित्राक्षशक्षारुचित्रशरासन:
ဝိုင်ရှမ္ပါယနက ပြောသည်—“ဝိဝိံଶတိ (Viviṁśati)၊ ဝိကර්ဏ (Vikarṇa)၊ ရလ (Śala)၊ သတ္တဝ (Sattva)၊ သုလိုချန (Sulochana)၊ ချိတြ (Citra) နှင့် ဥပချိတြ (Upacitra) ဟူသော ညီအစ်ကိုနှစ်ဦး၊ ထို့ပြင် ချိတြာက္ṣ (Citrākṣa) နှင့် ချာရု-ချိတြ-ရှရာသန (Cāru-citra-śarāsana)—လှပစွာ အရောင်စုံသော လေးကိုင်သူ” ဟု။
Verse 5
दुर्मदो दुर्विगाहश्न विवित्सुर्विकटानन: । ऊर्णनाभ: सुनाभश्न तथा नन्दोपनन्दकौ
Vaiśampāyana said: “(O Janamejaya,) among Dhṛtarāṣṭra’s sons were Durmada, Durvigāha, Vivitsu, Vikaṭānana, Ūrṇanābha, Sunābha, and also the two brothers Nanda and Upananda.” In this section the narrator continues the formal cataloguing of the Kaurava offspring—an epic device that frames the coming conflict as the outcome of an immense lineage and the weight of inherited power.
Verse 6
वैशम्पायनजीने कहा--(जनमेजय! धूृतराष्ट्रके पुत्रोंके नाम क्रमश: ये हैं--) १. दुर्योधन
Vaiśampāyana said: “O Janamejaya, the names of Dhṛtarāṣṭra’s sons, in due order, are these—Duryodhana, Yuyutsu, Duḥśāsana, Duḥsaha, Duḥśala, Jalasandha, Sama, Saha, Vinda, Anuvinda, Durdharṣa, Subāhu, Duṣpradharṣaṇa, Durmarṣaṇa, Durmukha, Duṣkarṇa, Karṇa, Viviṃśati, Vikarṇa, Śala, Sattva, Sulocana, Citra, Upacitra, Citrākṣa, Cārucitraśarāsana, Durmada, Durvigāha, Vivitsu, Vikaṭānana, Ūrṇanābha, Sunābha, Nanda, Upananda, Citrabāṇa, Citravarmā, Suvarmā, Durvirocana, Ayobāhu, Mahābāhu, Citrāṅga, Citrakuṇḍala, Bhīmavega, Bhīmabala, Balākī, Balavardhana, Ugrāyudha, Suṣeṇa, Kuṇḍodara, Mahodara, Citrāyudha, Niṣaṅgī, Pāśī, Vṛndāraka, Dṛḍhavarmā, Dṛḍhakṣatra, Somakīrti, Anūdara, Dṛḍhasandha, Jarāsandha, Satyasandha, Sadaḥsuvāk, Ugraśravā, Ugrasena, Senānī, Duṣparājaya, Aparājita, Paṇḍitaka, Viśālākṣa, Durādhara, Dṛḍhahasta, Suhasta, Vātavega, Suvarcā, Ādityaketu, Bahlāśī, Nāgadatta, Agrayāyī, Kavacī, Krathana, Daṇḍī, Daṇḍadhāra, Dhanugraha, Ugra, Bhīmaratha, Vīrabāhu, Alolupa, Abhaya, Raudrakarmā, Dṛḍharathāśraya, Anādhṛṣya, Kuṇḍabhedī, Virāvī, Pramatha (adorned with wondrous earrings), Pramāthī, Dīrgharomā, Dīrghabāhu, Vyūḍhoru, Kanakadhvaja, Kuṇḍāśī, and Virajā. These were Dhṛtarāṣṭra’s hundred sons; besides them there was also a daughter named Duḥśalā.” In ethical and narrative terms, the passage functions as a genealogical register: it foregrounds the sheer magnitude of Dhṛtarāṣṭra’s lineage, setting the stage for how power, partiality, and dynastic pride can swell into collective conflict when not governed by dharma and restraint.
Verse 7
चित्रबाणश्षित्रवर्मा सुवर्मा दुर्विरोचन: । अयोबाहुर्महाबाहुभ्रित्राज्ञश्चित्रकुण्डल: ।।
Vaiśampāyana said: Among Dhṛtarāṣṭra’s sons were those named Citrabāṇa, Citravarmā, Suvarmā, and Durvirocana; also Ayobāhu and Mahābāhu, and Citrakuṇḍala. Likewise there were Bhīmavega and Bhīmabala, Balākī and Balavardhana, as well as Ugrāyudha and Suṣeṇa, and the two—Kuṇḍodara and Mahodara. In this section the epic continues its formal catalogue of the Kaurava princes, emphasizing the sheer magnitude of Dhṛtarāṣṭra’s lineage—an abundance that later becomes ethically charged, as power and numbers are repeatedly shown to be insufficient without restraint and dharma.
Verse 8
वैशम्पायनजीने कहा--(जनमेजय! धूृतराष्ट्रके पुत्रोंके नाम क्रमश: ये हैं--) १. दुर्योधन
Vaiśampāyana said: “O Janamejaya, the names of Dhṛtarāṣṭra’s sons, in due order, are as follows—Duryodhana, Yuyutsu, Duḥśāsana, Duḥsaha, Duḥśala, Jalasandha, Sama, Saha, Vinda, Anuvinda, Durdharṣa, Subāhu, Duṣpradharṣaṇa, Durmarṣaṇa, Durmukha, Duṣkarṇa, Karṇa, Viviṃśati, Vikarṇa, Śala, Sattva, Sulocana, Citra, Upacitra, Citrākṣa, Cārucitraśarāsana, Durmada, Durvigāha, Vivitsu, Vikaṭānana, Ūrṇanābha, Sunābha (Padmanābha), Nanda, Upananda, Citrabāṇa (Citrabāhu), Citravarman, Suvarman, Durvirocana, Ayobāhu, Mahābāhu, Citrāṅga (Citrāṅgada), Citrakuṇḍala (Sukuṇḍala), Bhīmavega, Bhīmabala, Balākī, Balavardhana (Vikrama), Ugrāyudha, Suṣeṇa, Kuṇḍodara, Mahodara, Citrāyudha (Dṛḍhāyudha), Niṣaṅgin, Pāśin, Vṛndāraka, Dṛḍhavarman, Dṛḍhakṣatra, Somakīrti, Anūdara, Dṛḍhasandha, Jarāsandha, Satyasandha, Sadaḥsuvāk (Sahasravāk), Ugraśravā, Ugrasena, Senānī (Senāpati), Duṣparājaya, Aparājita, Paṇḍitaka, Viśālākṣa, Durādhara (Durādhana), Dṛḍhahasta, Suhasta, Vātavega, Suvarcā, Ādityaketu, Bahlāśin, Nāgadatta, Agrayāyin (Anuyāyin), Kavacin, Krathana, Daṇḍin, Daṇḍadhāra, Dhanugraha, Ugra, Bhīmaratha, Vīrabāhu, Alolupa, Abhaya, Raudrakarman, Dṛḍharathāśraya (Dṛḍharatha), Anādhṛṣya, Kuṇḍabhedin, Virāvin, Pramatha (adorned with wondrous earrings), Pramāthin, Dīrgharomā (Dīrghalocana), Dīrghabāhu, Vyūḍhoru, Kanakadhvaja (Kanakāṅgada), Kuṇḍāśin (Kuṇḍaja), and Virajā. These were Dhṛtarāṣṭra’s hundred sons. Besides them, there was one daughter named Duḥśalā, counted as ‘more than the hundred.’” In the epic’s moral frame, this catalog is not mere genealogy: it foreshadows how a vast royal lineage, when driven by pride and rivalry, can become the instrument through which adharma gathers force and finally collapses under its own weight.
Verse 9
वैशम्पायनजीने कहा--(जनमेजय! धूृतराष्ट्रके पुत्रोंके नाम क्रमश: ये हैं--) १. दुर्योधन
Vaiśampāyana said: “O Janamejaya, the names of Dhṛtarāṣṭra’s sons, in due order, are these—Duryodhana, Yuyutsu, Duḥśāsana, and so on (a long enumeration of one hundred). These were Dhṛtarāṣṭra’s hundred sons; besides them there was one daughter named Duḥśalā.” In narrative terms, this catalogue fixes the Kaurava lineage for the listener: it is not merely a list, but a formal anchoring of responsibility and consequence. The epic will later show how the concentration of power in this single house—especially under Duryodhana’s leadership—becomes a moral pressure-point for the kingdom, where personal ambition and envy repeatedly collide with dharma and kinship obligations.
Verse 10
चित्रायुधो निषद्गी च पाशी वृन्दारकस्तथा । दृढवर्मा दृढक्षत्र: सोमकीर्तिरनूदर: ।।
Vaiśampāyana said: Among Dhṛtarāṣṭra’s sons were these princes—Citrāyudha, Niṣaṅgī, Pāśī, and Vṛndāraka; also Dṛḍhavarmā, Dṛḍhakṣatra, Somakīrti, and Anūdara; Dṛḍhasandha, Jarāsandha, Satyasandha, and Sadaḥsuvāk; Ugraśnavā, Ugrasena, Senānī, and Duṣparājaya; Aparājita, Paṇḍitaka, Viśālākṣa, and Durādhara; Dṛḍhahasta and Suhasta, along with Vātavega and Suvarcas. In this genealogical recital, the epic underscores how the Kuru house’s power is expressed through a multitude of heirs—yet the moral weight of the story will turn not on the abundance of names, but on how these heirs choose (or fail) to uphold dharma.
Verse 11
आदित्यकेतुर्बह्नाशी नागदत्तो5ग्रयाय्यपि । कवची क्रथन: दण्डी दण्डधारो धरनुग्रह:
Vaiśampāyana said: “O Janamejaya, among Dhṛtarāṣṭra’s sons (the Kauravas), these too were named in sequence—Ādityaketu, Bahṇāśī, Nāgadatta, Agrayāyī, Kavacī, Krathana, Daṇḍī, Daṇḍadhāra, and Dhanugraha.” In this portion of the genealogy, the epic underscores how a vast lineage and the pride of numbers can become a backdrop for rivalry and adharma when not guided by restraint and righteous counsel.
Verse 12
उग्रभीमरथौ वीरौ वीरबाहुरलोलुप: । अभयो रीौद्रकर्मा च तथा दृढरथाश्रय:
Vaiśampāyana said: “O Janamejaya, among Dhṛtarāṣṭra’s sons were these valiant warriors—Ugrabhīmaratha, Vīrabāhu, Alolupa, Abhaya, Raudrakarmā, and likewise Dṛḍharathāśraya.” In this genealogical catalogue, the epic underscores how the Kuru court’s future conflict is populated by many named heirs, each presented with martial epithets that foreshadow the coming struggle over power and dharma.
Verse 13
अनाधृष्य: कुण्डभेदी विरावी चित्रकुण्डल: । प्रमथश्न प्रमाथी च दीर्घरोमश्न वीर्यवान्
Vaiśampāyana said: “O Janamejaya, continuing the enumeration of Dhṛtarāṣṭra’s sons in due order—these are their names: Anādhṛṣya (‘the unassailable’), Kuṇḍabhedī (‘piercer of earrings/armor’), Virāvī (‘the loud-roaring’), Citrakuṇḍala (‘he of variegated earrings’), Pramatha, Pramāthī, and Dīrgharomā (‘long-haired’), the mighty.” In this passage the epic underscores how lineage is remembered through names that advertise strength and martial prowess—an ominous foreshadowing of how pride in power, when ungoverned by dharma, ripens into collective ruin.
Verse 14
दीर्घबाहुर्महाबाहुर्व्यूडोरु: कनकध्वज: । कुण्डाशी विरजाश्वैव दुःशला च शताधिका
Vaiśampāyana said: Among Dhṛtarāṣṭra’s children were (sons named) Dīrghabāhu, Mahābāhu, Vyūḍhoru, Kanakadhvaja, Kuṇḍāśī, and Virajā; and there was also Duḥśalā, a daughter—making the count exceed a hundred. The passage continues the formal catalogue of the Kaurava offspring, underscoring the scale of Dhṛtarāṣṭra’s lineage that will later become entangled in questions of rightful conduct and the burdens of dynastic ambition.
Verse 15
इति पुत्रशतं राजन् कन्या चैव शताधिका । नामधेयानुपूर्व्येण विद्धि जन्मक्रमं नृप
ဝိုင်ရှမ္ပါယနက ပြောသည်– «ဤသို့ဖြစ်၍ မင်းကြီးရေ၊ သားတော်တစ်ရာရှိပြီး ထိုတစ်ရာအပြင် သမီးတော်တစ်ပါးလည်းရှိ၏။ အုပ်စိုးရှင်မင်းရေ၊ သူတို့၏အမည်များကို ရွတ်ဆိုသည့်အစဉ်အတိုင်းပင် မွေးဖွားလာသည့်အစဉ်ဖြစ်ကြောင်း နားလည်လော့»။
Verse 16
सर्वे त्वतिरथा: शूरा: सर्वे युद्धविशारदा: । सर्वे वेदविदश्नैव सर्वे सर्वास्त्रकोविदा:
ဝိုင်ရှမ္ပါယနက ပြောသည်– «သူတို့အားလုံးသည် အတိရထ—အင်အားကြီးသော စစ်သူရဲကောင်းများ—ဖြစ်ကြ၍ အားလုံးလည်း ရဲရင့်ကြ၏။ တစ်ယောက်ချင်းစီ စစ်ပညာ၌ ကျွမ်းကျင်၍၊ ဝေဒများကို သိမြင်သူလည်းဖြစ်ကြပြီး၊ လက်နက်အမျိုးမျိုး၏ အတတ်ပညာကိုလည်း ပြည့်စုံစွာ နားလည်ကျွမ်းကျင်ကြ၏»။
Verse 17
सर्वेषामनुरूपाश्न कृता दारा महीपते । धृतराष्ट्रेण समये परीक्ष्य विधिवन्नूप
ဝိုင်ရှမ္ပါယနက ပြောသည်– «ဂျနမေဇယ မင်းကြီးရေ၊ သင့်လျော်သောအချိန်ရောက်သော် ဓೃತရာෂ္ဌရသည် စုံစမ်းမေးမြန်း၍ သေချာစွာ စိစစ်ကာ၊ ထုံးတမ်းဓမ္မအတိုင်း သားတော်အားလုံးကို သင့်တော်သော မင်္ဂလာသတို့သမီးများနှင့် လက်ထပ်ပေး하였다»။
Verse 18
दुःशलां चापि समये धृतराष्ट्रो नराधिप: । जयद्रथाय प्रददौ विधिना भरतर्षभ
ဝိုင်ရှမ္ပါယနက ပြောသည်– «သင့်လျော်သောအချိန်ရောက်သော် လူတို့၏အရှင် မင်းဓృతရာෂ္ဌရသည်၊ ဘာရတတို့အထွတ်အမြတ် ဂျနမေဇယရေ၊ ထုံးတမ်းအတိုင်း သမီးတော် ဒုಃရှလာကို ဂျယဒြထအား မင်္ဂလာပေးအပ်ခဲ့၏»။
Verse 115
इस प्रकार श्रीमह्याभारत आदिपर्वके अन्तर्गत सम्भवपर्वमें दुःशलाकी उत्पत्तिसे सम्बन्ध रखनेवाला एक सौ पंद्रहवाँ अध्याय पूरा हुआ
ဤသို့ဖြင့် သီရိမဟာဘာရတ အာဒိပရဝအတွင်းရှိ သမ္ဘဝပရဝ၌ ဒုಃရှလာ၏ မွေးဖွားခြင်းနှင့် ဆက်နွယ်သော တစ်ရာတစ်ဆယ့်ငါးမြောက် အခန်းသည် ပြီးဆုံးလေ၏။
Verse 116
इति श्रीमहा भारते आदिपर्वणि सम्भवपर्वणि धृतराष्ट्रपुत्रनामकथने षोडशाधिकशततमोड<ध्याय:
ဤသို့ဖြင့် «သီရိ မဟာဘာရတ» အတွင်းရှိ «အာဒီပရဝ» ထဲက အထူးသဖြင့် «သမ္ဘဝပရဝ» တွင် “ဓြတရာရှ္ဌရ၏ သားတို့၏ အမည်များကို ရွတ်ဆိုဖော်ပြခြင်း” ဟူသော ခေါင်းစဉ်တပ်ထားသည့် အခန်း—တစ်ရာတစ်ဆယ့်ခြောက်မြောက် အခန်း—သည် အဆုံးသတ်လေ၏။ ဤကော်လိုဖွန်သည် သင်ခန်းစာတစ်ပိုင်း၏ ပြီးဆုံးမှုကို ညွှန်ပြသည်—အမည်ပေးခြင်းနှင့် မျိုးရိုးစာရင်းကို သေချာစွာ မှတ်တမ်းတင်ခြင်းကို နောက်တစ်ဆင့် ဖြစ်လာမည့် ပဋိပက္ခများအတွက် သီလနှင့် သမိုင်းဆိုင်ရာ ဘောင်အဖြစ် တင်ပြထားခြင်း ဖြစ်သည်။
Frequently Asked Questions
The ethical tension concerns custodial responsibility after a king’s renunciation and death: how the polity must protect widows and minor heirs while maintaining ritual correctness and political legitimacy.
The chapter presents dharma as institutional care: social harmony is sustained when authority figures and communities treat vulnerable dependents as a sacred trust and align governance with shared ritual norms.
No explicit phalaśruti is stated here; the meta-function is archival legitimation—publicly recording lineage, rites, and guardianship to anchor later political claims within a dharmic narrative.
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