भीम उवाच भवन्ति गेहे बन्धक्यः कितवानां युधिष्ठिर। न ताभिरुत दीव्यन्ति दया चैवास्ति तास्वपि॥
Bhima said O Yudhisthira, the gamblers have in their house many loose women. They do not play staking even those women. They have kindness even towards them.
काश्यो यद् धनमाहार्षीद् द्रव्यं यच्चान्यदुत्तमम्। तथान्ये पृथिवीपाला यानि रत्नान्युपाहरन्॥ वाहनानि धनं चैव कवचान्यायुधानि च। राज्यमात्मा वयं चैव कैतवेन हृतं परैः॥
Whatever wealth and other excellent articles which the king of Kashi gave, and the gems and jewels, animals, wealth, armours, and weapons which the other kings, presented, nay even our kingdom, yourself and ourselves, have all been won by our enemies at play.
न च मे तत्र कोपोऽभूत् सर्वस्येशो हि नो भवान्। इमं त्वतिक्रमं मन्ये द्रौपदी यत्र पण्यते॥
Even at all this, my anger was not excited, for you are our lord. But I consider it a highly improper act, this your staking Draupadi.
एषा ह्यनहती बाला पाण्डवान् प्राप्य कौरवैः। त्वत्कृते क्लिश्यते क्षुदैर्नृशंसैरकृतात्मभिः॥
Having obtained the Pandavas as her husband, this innocent girl does not deserve this (treatment). It is only for you that she is persecuted by these low, despicable, cruel and mean-minded Kurus.
अस्याः कृते मन्युरयं त्वयि राजन् निपात्यते। बाहू ते सम्प्रधक्ष्यामि सहदेवाग्निमानय॥
O king, it is for her sake that my anger falls on you. I shall burn your hands. Sahadeva, bring some fire?
अर्जुन उवाच न पुरा भीमसेन त्वमीदृशीर्वदिता गिरः। परैस्ते नाशितं नूनं नृशंसैर्धर्मगौरवम्॥
Arjuna said O Bhimasena, you have never before uttered such swords as these. Your high morality has certainly been destroyed by these cruel foes.
न सकामाः परे कार्या धर्ममेवाचरोत्तमम्। भ्रातरं धार्मिकं ज्येष्ठं कोऽतिवर्तितुमर्हति॥
You should not fulfill the wishes of the enemy. Practise the highest morality. Should any body transgress his virtuous elders brother?
आहूतो हि परै राजा क्षात्रं व्रतमनुस्मरन्। दीव्यते परकामेन तन्नः कीर्तिकरं महत्॥
Having been summoned by the Kurus and having remembered the Kshatriyas Dharma (usage), the king played at dice against his will. This is certainly conductive to one's great fame.
भीमसेन उवाच एवमस्मिन् कृतं विद्यां यदि नाहं धनंजय। दीप्तेऽग्नौ सहितौ बाहू निर्दहेयं बलादिव॥
Bhima said O Dhananjaya, if I had not know what the king did, he did according to the Kshatriyas usage, I would have long ago snatched his arms by force and brunt them in a blazing fire.
वैशम्पायन उवाच तथा तान् दुःखितान् दृष्ट्वा पाण्डवान् धृतराष्ट्रजः। कृष्यमाणां च पाञ्चालीं विकर्ण इदमब्रवीत्॥
Vaishampayana said Seeing the Pandavas thus distressed and the Panchala princess thus afflicted, the son of Dhritarashtra, Vikarna, thus spoke.
विकरण उवाच याज्ञसेन्या यदुक्तं तद् वाक्यं विबूत पार्थिवाः। अविवेकेन वाक्यस्य नरकः सद्य एव नः॥
Vikarna said O kings, answer the question that has been asked by Yajnaseni (Draupadi). If we do not decide a matter referred to us, we shall certainly have to go to hell without delay.
भीष्मश्च धृतराष्ट्रश्च कुरुवृद्धतमावुभौ। समेत्य नाहतुः किंचिद् विदुरश्च महामतिः॥
Bhisma and Dhritarashtra, the two eldest of the Kurus, and the high-souled Vidura, uniting together, do not say any thing.
भारद्वाजश्च सर्वेषामाचार्यः कृप एव च। कुत एतावपि प्रश्नं नाहतुर्द्विजसत्तमौ॥
The son of Bharadvaja (Drona), the preceptor of all of us and also Kripa, why these best of Brahmanas do not answer her question?
ये त्वन्ये पृथिवीपालाः समेताः सर्वतो दिशः। कामक्रोधौ समुत्सृज्य ते ब्रुवन्तु यथामति॥
Let the kings that have assembled here from all directions, leaving aside all motives of anger and desire, speak our according to their judgement.
यदिदं द्रौपदीवाक्यमुक्तवत्यसकृच्छुभा। विमृश्य कस्य कः पक्षः पार्थिवा वदतोत्तरम्॥
O kings, answer the question asked by Draupadi and say after due reflection on which side each of you is.
वैशम्पायन उवाच एवं स बहुशः सर्वानुक्तवांस्तान् सभासदः। न च ते पृथिवीपालास्तमूचुः साध्वसाधु वा॥
Vaishampayana said Thus did he (Vikarna) repeatedly appeal to those that were present in the assembly to answer Draupadi's question. But the kings present did not say a word good or ill.
उक्त्वा सकृत् तथा सर्वान् विकर्णः पृथिवीपतीन्। पाणौ पाणिं विनिष्पिष्य निःश्वसन्निदमब्रवीत्॥
Repeatedly appealing to the kings, rubbing his palms and sighing like a snake, Vikarna thus (again) spoke.
विकरण उवाच विद्वत पृथिवीपाला वाक्यं मा वा कथंचन। मन्ये न्याय्यं यदत्राहं तद्धि वक्ष्यामि कौरवाः॥
Vikarna said O kings, O Kurus, whether you answer this question or not, I shall say what I consider just and proper.
चत्वार्याहुनश्रेष्ठा व्यसनानि महीक्षिताम्। मृगयां पानमक्षांश्च ग्राम्ये चैवातिरक्तताम्॥
O best of men, it has been said that hunting, drinking, gambling, and enjoying women are the four vices of the kings.
एतेषु हि नरः सक्तो धर्ममुत्सृज्य वर्तते। यथायुक्तेन च कृतां क्रियां लोको न मन्यते॥
The man who is addicted to those vices lives by forsaking virtue. People do not consider the acts done by a person who is thus improperly engaged as of any authority.
तदयं पाण्डुपुत्रेण व्यसने वर्तता भृशम्। समाहूतेन कितवैरास्थितौ द्रौपदीपणः॥
This son of Pandu (Yudhisthira), white madly engaged in one of these vicious acts (namely gambling) and urged thereto by dec sitful gamblers, staked Draupadi.
साधारणी च सर्वेषां पाण्डवानामनिन्दिता। जितेन पूर्वं चानेन पाण्डवेन कृतः पणः॥
The faultness Draupadi is the common wife of all the sons of Pandu. Having first lost himself, the Pandava (Yudhisthira) offered her as a stake.
इयं च कीर्तिता कृष्णा सौबलेन पणार्थिना। एतत् सर्वं विचार्याहं मन्ये न विजितामिमाम्॥
The son of Subala (Shakuni), himself being desirous of a stake, prevailed upon the king to stake Krishna (Draupadi). Considering all these circumstances, I consider Draupadi as not won.
एतच्छ्रुत्वा महान् नादः सभ्यानामुदतिष्ठत। विकर्णं शंसमानानां सौबलं चापि निन्दताम्॥
Vaishampayana said Hearing these words, a loud uproar rose from those present in the assembly. They all applauded Vikarna and censured the son of Subala (Shakuni).
तस्मिन्नुपरते शब्दे राधेयः क्रोधमूर्च्छितः। प्रगृह्य रुचिरं बाहुमिदं वचनमब्रवीत्॥
The son of Radha (Karna) became out of sense from anger. Waving his well sapped arms he spoke thus.
कर्ण उवाच दृश्यन्ते वै विकर्णेह वैकृतानि बहून्यपि। तज्जातस्तद्विनाशाय यथाग्निररणिप्रजः॥
Karna said O Vikarna, I observed many opposite and inconsistent conditions in this assembly. As the fire, produced from a faggot, itself, so you will be consumed by you this anger.
एते न किंचिदप्याहुश्चोदिता ह्यपि कृष्णया। धर्मेण विजितामेतां मन्यन्ते दुपदात्मजाम्॥
These (great) personages (present) here, through (repeatedly) urged by Krishna (Draupadi), have not uttered a single word. They all consider that the daughter of Drupada has been righteously won.
त्वं तु केवलबाल्येन धार्तराष्ट्र विदीर्यसे। यद् ब्रवीषि सभामध्ये बालः स्थविरभाषितम्॥
O son of Dhritarashtra, you alone for your boyish age are bursting into rage. Though you are but a boy, you speak as if you are an old man.
न च धर्मं यथावत् त्वं वेत्सि दुर्योधनावर। यद् ब्रवीषि जितां कृष्णां न जितेति सुमन्दधीः॥
O younger brother of Duryodhana, you know not what really the rules of morality are. You say like a fool that this Krishna (Draupadi), who has been won, as not won (at all).
कथं ह्यविजितां कृष्णां मन्यसे धृतराष्ट्रज। यदा सभायां सर्वस्वं न्यस्तवान् पाण्डवाग्रजः॥
o son of Dhritarashtra, how do you consider that Krishna (Draupadi) is not won, when the eldest of the Pandavas have staked all his possessions in this assembly?
अभ्यन्तरा च सर्वस्वे द्रौपदी भरतर्षभ। एवं धर्मजितां कृष्णां मन्यसे न जितां कथम्॥
O best of the Bharata race, Draupadi is (surely) included in his possessions. Why do you consider that Krishna (Draupadi) who has been righteously won as not won?
कीर्तिता द्रौपदी वाचा अनुज्ञाता च पाण्डवैः। भवत्यविजिता केन हेतुनैषा मता तव॥
Draupadi was mentioned (by Shakuni) in conversation, and she was approved of as a stake by the Pandava, why is it (then) your opinion that she is not won?
मन्यसे वा सभामेतामानीतामेकवाससम्। अधर्मेणेति तत्रापि शृणु मे वाक्यमुत्तमम्॥
If you consider it wrong to bring her in the Sabha attired in only one piece of cloth, listen to the excellent words I say.
एको भर्ता स्त्रिया देवैर्विहितः कुरुनन्दन। इयं त्वनेकवशगा बन्धकीति विनिश्चिता॥
O descendant of Kuru, it has been ordained by the gods that a woman should have only one husband; she (Draupadi) has (however) many husbands; therefore it is certain that she is an unchaste woman.
अस्याः सभामानयनं च चित्रमिति मे मतिः। एकाम्बरध रत्वं वाप्यथ वापि विवस्त्रता॥
In my opinion there is nothing surprising if she is brought before the assembly in one cloth or if she be made naked.
यच्चैषां द्रविणं किंचिद् या चैषा ये पाण्डवाः। सौबलेनेह तत् सर्वं धर्मेण विजितं वसु॥
Whatever wealth the Pandavas had, including her and also the Pandavas themselves, have been righteously won by the son of Subala (Shakuni).
दुःशासन सुबालोऽयं विकर्णः प्राज्ञवादिकः। पाण्डवानां च वासांसि द्रौपद्याश्चाप्युहर॥
O Dushasana, this Vikarna, speaking words of wisdom, is but a boy. Take off the robes of the Pandavas and also that of Draupadi.
तच्छ्रुत्वा पाण्डवाः सर्वे स्वानि वासांसि भारत। अवकीर्योत्तरीयाणि सभायां समुपाविशन्॥
Vaishampayana said O descendant of Bharata, having heard this, the Pandavas took off their upper garments, and throwing them down, they sat (silently) in the Sabha.
ततो दुःशासनो राजन् द्रौपद्या वसनं बलात्। सभामध्ये समाक्षिप्य व्यपाक्रष्टुं प्रचक्रमे॥
O king, thereupon Dushasana, in the sight of all (present) in the assembly, began to drag forcibly the cloth of Draupadi.
वैशम्पायन उवाच आकृष्यमाणे वसने द्रौपद्याश्चिन्तितो हरिः। गोविन्द द्वारकावासिन् कृष्ण गोपीजनप्रियः॥
When the cloth of Draupadi was being thus dragged, she thought of Hari. Draupadi said O Govinda, O dweller of Dwarika, O Krishna, O favourite of the milk maids,
कौरवैः परिभूतां मां किं न जानासि केशव हे नाथ हे रमानाथ व्रजनाथार्तिनाशन। कौरवार्णवमग्नां मामुद्धरस्व जनार्दन॥
O Keshava, do you not see that I am persecuted by the Kurus. O lord, O husband of Lakshmi O lord of Vraja, O destroyer of all affliction, O Janardana, save me who am sinking in the Kuru ocean!
कृष्ण कृष्ण महायोगिन् विश्वात्मन् विश्वभावन। प्रपन्नां पाहि गोविन्द कुरुमध्येऽवसीदतीम्॥
O Krishna, O great Yogi, O soul of the universe, O creator of the world, O Govinda, save me who am distressed, who am losing her senses in the midst of the Kurus!
इत्यनुस्मृत्य कृष्णं सा हरिं त्रिभुवनेश्वरम्। प्रारुदद् दुःखिता राजन् मुखमाच्छाद्य भामिनी॥
Vaishampayana said O king, thus being afflicted, the lady, covering her face, cried aloud thinking of Krishna (Hari), the lord of the three worlds.
याज्ञसेन्या वचः श्रुत्वा कृष्णो गह्वरितोऽभवत्। त्यक्त्वा शय्याऽऽसनं पद्भ्यां कृपालुः कृपयाभ्यगात्॥४५
Hearing the words of Yajnaseni (Draupadi), Krishna was deeply moved. Leaving his seat, the kind Deity froni compassion came there on foot.
कृष्णं च विष्णु च हरिं नरं च त्राणाय विक्रोशति याज्ञसेनी। ततस्तु धर्मोऽन्तरितो महात्मा समावृणोद् वै विविधैः सुवस्त्रैः॥
When Yajnaseni (Draupadi) was crying for protection to Krishna, Vishnu and Hari and also Nara, the illustrious (Deity) Dharma, remaining unseen, covered her with many excellent cloths.
आकृष्यमाणे वसने द्रौपद्यास्तु विशाम्पते। तद्रूपमपरं वस्त्रं प्रादुरासीदनेकशः॥
O king, as the cloth of Draupadi was being dragged, after one was taken off, another of the same kind appeared and covered her.
नानारागविरागाणि वसनान्यथ वै प्रभो। प्रादुर्भवन्ति शतशो धर्मस्य परिपालनात्॥
O lord, in consequence of the protection (extended towards Draupadi) by Dharma, hundreds and hundreds of cloths of many colour appeared.
ततो हलहलाशब्दस्तत्रासीद् घोरदर्शनः। तदद्भुततमं लोको वीक्ष्य सर्वे महीभृतः। शशंसुद्रौपदीं तत्र कुत्सन्तो धृतराष्ट्रजम्॥
Thereupon there rose a great uproar. All the kings (present there), seeing this most extraordinary sight in the world, applauded Draupadi and endured the son of Dhritarashtra.
शशाप तत्र भीमस्तु राजमध्ये बृहत्स्वनः। क्रोधाद् विस्फुरमाणौष्ठो विनिष्पिष्य करे करम्॥
Thereupon Bhima, squeezing his palms, and his lips quivering in anger, took a terrible oath in a loud voice in the midst of the kings.
भीम उवाच इदं मे वाक्यमादध्वं क्षत्रिया लोकवासिनः। नोक्तपूर्वं नरैरन्यैर्न चान्यो यद् वदिष्यति॥
Bhima said O Kshatriyas, O men of the world, listen to my these words, words never before uttered by any man or will be (ever) uttered by any man in future.
यद्येतदेवमुक्त्वाहं न कुर्यां पृथिवीश्वराः। पितामहानां पूर्वेषां नाहं गतिमवाप्नुयाम्॥ अस्य पापस्य दुर्बुद्धेर्भारतापसदस्य च। न पिबेयं बलाद् वक्षो भित्त्वा चेद् रुधिरं युधि॥
O lords of earth, if having spoken these words, I do not accomplish them hereafter, and if I do not forcibly tearing open the breast of this sinful wretch, this wicked minded scoundrel of the Bharata race, drink his life blood in the field of battle, let me not obtain the path of my ancestors.
वैशम्पायन उवाच तस्य ते तद् वचः श्रुत्वा रौद्रं लोमप्रहर्षणम्। प्रचक्रुर्बहुलां पूजां कुत्सन्तो धृतराष्ट्रजम्॥
Vaishampayana said Hearing his these terrible and hair stirring words, every one present there applauded him and censured the son of Dhritarashtra.
यदा तु वाससां राशिः सभामध्ये समाचितः। ततो दुःशासनः श्रान्तो वीडितः समुपाविशत्॥
When a mass of cloths were heaped in the assembly, Dushasana, becoming fatigued and ashamed, sat down.
धिक्शब्दस्तु ततस्तत्र समभूल्लोमहर्षणः। सभ्यानां नरदेवानां दृष्ट्वा कुन्तीसुतांस्तथा॥
Seeing the sons of Kunti in that state, all those gods among men who were present there cried hair stirring words of "Fie!” “Fie!” (on the son of Dhritarashtra).
न विब्रुवन्ति कौरव्याः प्रश्नमेतमिति स्म ह। स जनः क्रोशति स्मात्र धृतराष्ट्र विगर्हयन्॥
All the good men who were present there exclaimed, “Alas, the Kurus do not answer the question asked to them." They all censured Dhritarashtra.
ततो बाहू समुच्छ्रित्य निवार्य च सभासदः। विदुरः सर्वधर्मज्ञ इदं वचनमब्रवीत्॥
Thereupon Vidura, learned in all the precepts of religion, waving his hands and silencing every one in the assembly, spoke these words.
विदुर उवाच द्रौपदी प्रश्नमुक्त्वैवं रोरवति हयनाथवत्। न च विब्रूत तं प्रश्न सभ्या धर्मोऽत्र पीड्यते॥
Vidura said O men present in the assembly Draupadi, having put her question, is piteously weeping. You do not answer her question. Dharma is here persecuted.
सभां प्रपद्यते ह्यातः प्रज्वलन्निव हव्यवाट्। तं वै सत्येन धर्मेण सभ्याः प्रशमयन्त्युत॥
A person in distress comes to an assembly of good men like a man in a blazing fire. Those that are in the assembly extinguish that fire and cool him by means of truth and morality.
धर्मप्रश्नमतो ब्रूयादार्य: सत्येन मानवः। विब्रूयस्तत्र तं प्रश्न कामक्रोधबलातिगाः॥
The person in distress asks the assembly about his rights as sanctioned by morality. Those that are in the assembly should answer his question without being unmoved by anger of desire.
विकर्णेन यथाप्रज्ञःमुक्तः प्रश्नो नराधिपाः। भवन्तोऽपि हि तं प्रश्न विब्रुवन्तु यथामति॥
O kings, Vikarna has answered the question according to his knowledge and judgement. You should also answer it as you think proper.
यो हि प्रश्न न विब्रूयाद धर्मदर्शी सभां गतः। अनृते या फलावाप्तिस्तस्याः सोऽधू समश्नुते॥
The man who knows the rules of morality and sits in an assembly, incurs half the demerit that attaches to a lie, if he does not answer a question put to him.
यः पुनर्वितथं ब्रूयाद् धर्मदर्शी सभां गतः। अनृतस्य फलं कृत्स्नं सम्प्राप्नोतीति निश्चयः॥
The man who knows the rules of morality and sits in an assembly, certainly incurs the sin of lie, if he answers falsely a question put to him.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। प्रह्लादस्य च संवादं मुनेराङ्गिरसस्य च॥
The learned men quote as an example in connection with this matter the old history of Prahlada and the son of Angirasa.
प्रह्लादो नाम दैत्येन्द्रस्तस्य पुत्रो विरोचनः। कन्याहेतोराङ्गिरसं सुधन्वानमुपाद्रवत्॥
There was a chief of the Daityas named Prahlada, whose son was Virochana. He (Virochana) quarrelled with Sudhanva, the son of Angirasa, for the sake of a bride.
अहं ज्यायानहं ज्यायानिति कन्येप्सया तदा। तयोर्देवनमत्रासीत् प्राणयोरिति नः श्रुतम्॥
We have heard that they wagered even their own lives saying “I am superior,” “I am superior,” for the sake of obtaining a bride,
तयोः प्रश्नविवादोऽभूत् प्रह्लादं तावपृच्छताम्। ज्यायान् क आवयोरेकः प्रश्नं प्रब्रूहि मा मृषा॥
When they thus quarrelled with each other, they hoth asked Prahlada, saying "Who amongst us is superior? Answer this question, don't speak falsely,"
स वै विवदनाद् भीत: सुधन्वानं विलोकयन्। तं सुधन्वाब्रवीत् क्रुद्धो ब्रह्मदण्ड इव ज्वलन्॥
He (Prahlada), being alarmed at their quarrel, looked at Sudhanva. (Thereupon) Sudhanva thus spoke to him burning in rage as the Brahmadanda (club of Brahma).
यदि वै वक्ष्यसि मृषा प्रह्लादाथ न वक्ष्यसि। शतधा ते शिरो वज्री वज्रेण प्रहरिष्यति॥
O Prahlada, if you answer falsely, or do not answer at all, your head will then be spilt into a hundred pieces by the wielder of thunder (Indra) with his thunder.
सुधन्वना तथोक्तः सन् व्यथितोऽश्वत्थपर्णवत्। जगाम कश्यपं दैत्यः परिप्रष्टुं महौजसम्॥
When Sudhanva thus spoke, the Daitya (Prahlada) trembling like a leaf of the fig tree went to the greatly effulgent Kashyapa, to consult with him.
प्रह्लाद उवाच त्वं वै धर्मस्य विज्ञाता दैवस्येहासुरस्य च। ब्राह्मणस्य महाभाग धर्मकृच्छ्रमिदं शृणु॥
Prahlada said O exalted one, you are learned in the precepts of morality which should guide the celestial, the Asuras and the Brahmanas. Here is a great dilemma in respect of a duty. Hear it.
यो वै प्रश्नं न विब्रूयाद् वितथं चैव निर्दिशेत्। के वै तस्य परे लोकास्तन्ममाचक्ष्व पृच्छतः॥
Tell me, I ask you, what regions are obtained by men who, being asked a question, does not give answer to it or answer it falsely.
कश्यप उवाच जाननविब्रुवन् प्रश्नान् कामात् क्रोधाद् भयात् तथा। सहस्रं वारुणान् पाशानात्मनि प्रतिमुञ्चति॥
Kashyapa said He, who knows but answers not a question from temptation, anger or fear, brings upon himself one thousand Pashas a sort of weapons) of Varuna upon his person.
साक्षी वा विब्रुवन् साक्ष्यं गोकर्णशिथिलश्चरन्। सहस्रं वारुणान् पाशानात्मनि प्रतिमुश्चति॥
A man, who is cited as a witness with respect to any matter of ocular or auricular knowledge, speaks falsely, brings upon him one thousand Pashas of Varuna,
तस्य संवत्सरे पूर्णे पाश एकः प्रमुच्यते। तस्मात् सत्यं तु वक्तव्यं जानता सत्यमञ्जसा॥
On the completion of one full year, one such Pasha is loosened (from his body). Therefore, he, who knows, should speak the truth without concealment.
विद्धो धर्मो हाधर्मेण सभां यत्रोपपद्यते। न चास्य शल्यं कृन्तन्ति विद्धास्तत्र सभासदः॥
If virtue, pierced with sin, goes to an assembly, it is the duty of every man in that assembly to take off the dart. If they fail to do it, they themselves are pierced with it.
अर्धं हरति वै श्रेष्ठः पादो भवति कर्तृषु। पादश्चैव सभासत्सु ये न निन्दन्ति निन्दितम्॥
In an assembly where a truly censurable act is not rebuked, half the demerit of that act attaches to the head of that assembly, fourth to the person who acts censurably, and fourth to all men present there.
अनेना भवति श्रेष्ठों मुच्यन्ते च सभासदः। एनो गच्छति कर्तारं निन्दा) यत्र निन्द्यते॥
On the other hand, in an assembly in which he that deserves censure is rebuked, the head of that assembly becomes freed from all sins, and others that are present there incurs none. It is only the perpetrator of the (sinful) act, who becomes responsible for it.
वितथं तु वदेयुर्ये धर्म प्रह्लाद पृच्छते। इष्टापूर्तं च ते नन्ति सप्त सप्त परावरान्॥
O Prahlada, those who, being asked about morality, answer falsely, destroy the meritorious acts of their ancestors seven generations upwards and downwards.
हृतस्वस्य हि यद् दुःखं हतपुत्रस्य चैव यत्। ऋणिनः प्रति यच्चैव स्वार्थाद् भ्रष्टस्य चैव यत्॥ स्त्रियाः पत्या विहीनाया राज्ञा ग्रस्तस्य चैव यत्। अपुत्रायाश्च यद् दुःखं व्याघ्राघातस्य चैव यत्॥ अध्यूढायाश्च यद् दुःखं साक्षिभिर्विहतस्य च। एतानि वै समान्याहुर्दुःखानि त्रिदिवेश्वराः॥
The grief of one who has lost all his wealth, of one who has lost a son, of one who is in debt, of one who is separated from his companions, of a woman who has lost her husband, of one who has lost all in consequence of the king's demand, of a woman who is sterile, of one who is being devoured by a tiger, of one who is a co-wife, and of one who has been deprived of his property by false witnesses, is said by the celestial to be uniform in degree.
तानि सर्वाणि दुःखानि प्राप्नोति वितथं ब्रुवन्। समक्षदर्शनात् साक्षी श्रवणाच्चेति धारणात्॥
He who speaks false gets all these sorts of grief. A man becomes a witness in consequence of his having seen, heard and understood a thing.
तस्मात् सत्यं ब्रुवन् साक्षी धर्मार्थाभ्यां न हीयते। कश्यपस्य वचः श्रुत्वा प्रह्लादः पुत्रमब्रवीत्॥
Therefore a witness should always tell the truth. A witness should always tell the truth never loses his religious merits and earthly possessions.
विदुर उवाच श्रेयान् सुधन्वा त्वत्तो वै मत्तः श्रेयांस्तथाङ्गिराः। माता सुधन्वनश्चापि मातृतः श्रेयसी तव। विरोचन सुधन्वायं प्राणानामीश्वरस्तव॥
Vidura said Having heard the words of Kashyapa, Prahlada thus spoke to his son.
सुधन्वोवाच पुत्रस्नेहं परित्यज्य यस्त्वं धर्मे व्यवस्थितः। अनुजानामि ते पुत्रं जीवत्वेष शतं समाः॥
Prahlada said Sudhanva is superior to you as Angirasa (his father) is to me. The mother of Sudhanva is superior to your mother. Therefore, O Virochana, Sudhanva is now the lord of your life. Sudhanva said As without being moved by affection for your son you have adhered to virtue, I command that your this son will live for one hundred years.
विदुर उवाच एवं वै परमं धर्मं श्रुत्वा सर्वे सभासदः। यथाप्रश्नं तु कृष्णाया मन्यध्वं तत्र किं परम्॥
Vidura said Hearing these great truths of Dharma, let all persons present in this Sabha reflect upon what should be the answer to the question asked by Krishna (Draupadi).
वैशंपायन उवाच विदुरस्य वचः श्रुत्वा नोचुः किंचन पार्थिवाः। कर्णो दुःशासनं त्वाह कृष्णां दासीं गृहान् नय॥
Vaishampayana said Even hearing the words of Vidura, the kings did not answer a word. Karna said to Dushasana, “Take away the servant woman Krishna in the inner apartment.”
तां वेपमानां सवीडां प्रलपन्तीं स्म पाण्डवान्। दुःशासनः सभामध्ये विचकर्ष तपस्विनीम्॥
Thereupon Dushasana began to drag in the assembly the helpless, modest and ascetic Draupadi who was trembling and weeping piteously to the Pandavas.