them and as it does not, peace is not possible. But this is a very round-about way of arriving at the intended idea and so the reading is not good. 'सानुजे’ for ‘सानुजाः' would go with ‘दुःशासने' and in other respects the meaning would be the same.
दैवापकृष्टम् दैवेन अपकृष्टम्, Controlled by Fate; dependent upon Fate.
विपत्तौ-विपत्तिं' is used here in the sense of ' death ' as in so many other places before.
बहुच्छलत्वात्-बहूनि छलानि यत्र तथाभूतः ( सामः ) तस्य भावः,तस्मात्. Because war abounds with various modes of treachery or foul play.
उपपत्तियुक्तं (वचनम्)-Sensible, reasonable.
St. 7. एकेनापि अनुजेन विना पार्थः मरणं प्रतिज्ञातवान् । भ्रातृणां शते निहते दुर्योधनः जीवितुं अभिलषते । तं दुःशासनशेाणिताशनं अरि भीमं गदाकोटिना भिन्नं (सन्त) अहं दिक्षु न विक्षिपामि। कृपणः (सन्) संधिं विद्ध्याम् ॥
Translation :-The son of Pritha (viz. Yudhishthira) has resolved upon suicide if he should lose but one of his brothers, while (you mean) Duryodhana must wish to live even when all his hundred brothers have been slain! Shall I not mangle to pieces with the point of my mace and throw to the four quarters (the body of) that foe, Bhima, the devourer of Duhshasanna's blood ? But instead, shall I prove to be so thoroughly devoid of self-respect as t0 sue for peace ?
P. 68, तदात्मापि तावत्संस्तभ्यताम् (Of course, युवाभ्याम्) - The word 'आत्मन्' in Sanskrit is equivalent to the reflexive pronoun in English, and is always used in the singular even when referring to two or more persons. The meaning is ; 'Compose at least yourself in the first place'
त्वदेकशेष......वलम्बना-The compound may be dissolved as त्वमेव एकः शेषः येषां तथाभूतानि अवलम्बनानि यस्य, or it may be dissolved thus :-शेषं अवलम्बनम् ( Karmadharaya ) and then त्वमेव एकं शेषावलम्बनं यस्याः सा. The ultimate meaning is, of course, the same.
तपस्विनी-Poor, unfortunate.
अवल्म्बताम् directly agrees with the nominative ‘गान्धारी' but is to be construed with 'अहम् ' with a due change in form by विपरिणाम.
15
