Shloka 12
अहं च तात कर्णश्न रणयज्ञं वितत्य वै | युधिष्ठिरं पशुं कृत्वा दीक्षितौ भरतर्षभ,तात! भरतश्रेष्ठ! मैंने तथा कर्णने रणयज्ञका विस्तार करके युधिष्ठिरको बलिपशु बनाकर उस यज्ञकी दीक्षा ले ली है
ahaṃ ca tāta karṇaś ca raṇayajñaṃ vitatya vai | yudhiṣṭhiraṃ paśuṃ kṛtvā dīkṣitau bharatarṣabha ||
ဒုရျောဓနက ပြောသည်– «အဖေကြီးရေ၊ ကာဏ္ဏနှင့် ကျွန်ုပ်တို့သည် စစ်ပွဲကို ယဇ္ဈနာအဖြစ် အမှန်တကယ် ခင်းကျင်းပြုလုပ်ခဲ့ပြီ။ ယုဓိဋ္ဌိရကို ယဇ္ဈနာ၏ အလှူခံ (ပူဇော်သတ္တဝါ) အဖြစ် သတ်မှတ်ကာ ထိုပွဲအတွက် ဒိက္ခာဝတ္တကို ခံယူပြီးပြီ—ဘာရတဝంశ၏ အထွတ်အမြတ်တော်!»
दुर्योधन उवाच
Educational Q&A
The verse illustrates how adharma can disguise itself in the language of dharma: Duryodhana frames impending violence as a ‘yajña’ (sacrifice), treating a righteous king as a ‘paśu’ (victim). The ethical warning is that ritual metaphors and grand vows cannot sanctify injustice or aggression.
In the Udyoga Parva’s pre-war tensions, Duryodhana speaks to an elder (addressed as ‘tāta’), boasting that he and Karṇa have already ‘initiated’ themselves for a war conceived as a sacrificial rite, with Yudhiṣṭhira imagined as the intended victim—signaling resolve and hostility as the conflict approaches.