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महाभारतः       mahābhārataḥ - book-1, chapter-145

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जनमेजय उवाच ।
एकचक्रां गतास्ते तु कुन्तीपुत्रा महारथाः ।
अतः परं द्विजश्रेष्ठ किमकुर्वत पाण्डवाः ॥१॥
1. janamejaya uvāca ,
ekacakrāṁ gatāste tu kuntīputrā mahārathāḥ ,
ataḥ paraṁ dvijaśreṣṭha kimakurvata pāṇḍavāḥ.
1. janamejaya uvāca ekacakrām gatāḥ te tu kuntīputrāḥ
mahārathāḥ ataḥ param dvijaśreṣṭha kim akurvata pāṇḍavāḥ
1. Janamejaya said: 'O foremost of brahmins (dvijaśreṣṭha), what did those great charioteer sons of Kuntī, the Pāṇḍavas, do after they had gone to Ekacakrā?'
वैशंपायन उवाच ।
एकचक्रां गतास्ते तु कुन्तीपुत्रा महारथाः ।
ऊषुर्नातिचिरं कालं ब्राह्मणस्य निवेशने ॥२॥
2. vaiśaṁpāyana uvāca ,
ekacakrāṁ gatāste tu kuntīputrā mahārathāḥ ,
ūṣurnāticiraṁ kālaṁ brāhmaṇasya niveśane.
2. vaiśampāyana uvāca ekacakrām gatāḥ te tu kuntīputrāḥ
mahārathāḥ ūṣuḥ na aticiram kālam brāhmaṇasya niveśane
2. Vaiśampāyana said: Having arrived at Ekacakrā, the sons of Kuntī, who were great charioteers (mahārathas), did not dwell for a very long time in the house of a brahmin.
रमणीयानि पश्यन्तो वनानि विविधानि च ।
पार्थिवानपि चोद्देशान्सरितश्च सरांसि च ॥३॥
3. ramaṇīyāni paśyanto vanāni vividhāni ca ,
pārthivānapi coddeśānsaritaśca sarāṁsi ca.
3. ramaṇīyāni paśyantaḥ vanāni vividhāni ca
pārthivān api ca uddeśān saritaḥ ca sarāṃsi ca
3. While there, they saw delightful and diverse forests, as well as earthly regions, rivers, and lakes.
चेरुर्भैक्षं तदा ते तु सर्व एव विशां पते ।
बभूवुर्नागराणां च स्वैर्गुणैः प्रियदर्शनाः ॥४॥
4. cerurbhaikṣaṁ tadā te tu sarva eva viśāṁ pate ,
babhūvurnāgarāṇāṁ ca svairguṇaiḥ priyadarśanāḥ.
4. ceruḥ bhaikṣam tadā te tu sarve eva viśām pate
babhūvuḥ nāgarāṇām ca svaiḥ guṇaiḥ priyadarśanāḥ
4. O lord of the people, at that time, all of them subsisted on alms, and by their inherent qualities, they became pleasing to the citizens' sight.
निवेदयन्ति स्म च ते भैक्षं कुन्त्याः सदा निशि ।
तया विभक्तान्भागांस्ते भुञ्जते स्म पृथक्पृथक् ॥५॥
5. nivedayanti sma ca te bhaikṣaṁ kuntyāḥ sadā niśi ,
tayā vibhaktānbhāgāṁste bhuñjate sma pṛthakpṛthak.
5. nivedayanti sma ca te bhaikṣam kuntyāḥ sadā niśi
tayā vibhaktān bhāgān te bhuñjate sma pṛthak pṛthak
5. And they would always present the alms they collected to Kuntī at night. Then, they would individually eat the portions she had divided for them.
अर्धं ते भुञ्जते वीराः सह मात्रा परंतपाः ।
अर्धं भैक्षस्य सर्वस्य भीमो भुङ्क्ते महाबलः ॥६॥
6. ardhaṁ te bhuñjate vīrāḥ saha mātrā paraṁtapāḥ ,
ardhaṁ bhaikṣasya sarvasya bhīmo bhuṅkte mahābalaḥ.
6. ardham te bhuñjate vīrāḥ saha mātrā paraṃtapāḥ
ardham bhaikṣasya sarvasya bhīmaḥ bhuṅkte mahābalaḥ
6. These heroes, the tormentors of their enemies, eat half of the alms with their mother. The mighty Bhīma alone consumes the other half of all the collected alms.
तथा तु तेषां वसतां तत्र राजन्महात्मनाम् ।
अतिचक्राम सुमहान्कालोऽथ भरतर्षभ ॥७॥
7. tathā tu teṣāṁ vasatāṁ tatra rājanmahātmanām ,
aticakrāma sumahānkālo'tha bharatarṣabha.
7. tathā tu teṣām vasatām tatra rājan mahātmanām
aticakrāma sumahān kālaḥ atha bharatarṣabha
7. O King, O best of Bharatas, a very long time passed for those great-souled individuals dwelling there.
ततः कदाचिद्भैक्षाय गतास्ते भरतर्षभाः ।
संगत्या भीमसेनस्तु तत्रास्ते पृथया सह ॥८॥
8. tataḥ kadācidbhaikṣāya gatāste bharatarṣabhāḥ ,
saṁgatyā bhīmasenastu tatrāste pṛthayā saha.
8. tataḥ kadācit bhaikṣāya gatāḥ te bharatarṣabhāḥ
saṅgatyā bhīmasenaḥ tu tatra āste pṛthayā saha
8. Then, one day, those best of Bharatas went for alms. But by chance, Bhimasena stayed there with Pritha (Kunti).
अथार्तिजं महाशब्दं ब्राह्मणस्य निवेशने ।
भृशमुत्पतितं घोरं कुन्ती शुश्राव भारत ॥९॥
9. athārtijaṁ mahāśabdaṁ brāhmaṇasya niveśane ,
bhṛśamutpatitaṁ ghoraṁ kuntī śuśrāva bhārata.
9. atha ārtijam mahāśabdam brāhmaṇasya niveśane
bhṛśam utpatitam ghoram kuntī śuśrāva bhārata
9. Then, O Bhārata, Kunti heard a very frightful, loud sound, born of distress, rising from the Brahmin's dwelling.
रोरूयमाणांस्तान्सर्वान्परिदेवयतश्च सा ।
कारुण्यात्साधुभावाच्च देवी राजन्न चक्षमे ॥१०॥
10. rorūyamāṇāṁstānsarvānparidevayataśca sā ,
kāruṇyātsādhubhāvācca devī rājanna cakṣame.
10. rorūyamāṇān tān sarvān paridevayataḥ ca sā
kāruṇyāt sādhubhāvāt ca devī rājan na cakṣame
10. And O King, out of compassion and her noble nature, the queen (Kunti) could not tolerate hearing all of them crying loudly and lamenting.
मथ्यमानेव दुःखेन हृदयेन पृथा ततः ।
उवाच भीमं कल्याणी कृपान्वितमिदं वचः ॥११॥
11. mathyamāneva duḥkhena hṛdayena pṛthā tataḥ ,
uvāca bhīmaṁ kalyāṇī kṛpānvitamidaṁ vacaḥ.
11. mathyamānā iva duḥkhena hṛdayena pṛthā tataḥ
uvāca bhīmam kalyāṇī kṛpānvitam idam vacaḥ
11. Her heart churned by sorrow as if being agitated, Pritha (Kunti) then, the auspicious one, spoke these compassionate words to Bhima.
वसामः सुसुखं पुत्र ब्राह्मणस्य निवेशने ।
अज्ञाता धार्तराष्ट्राणां सत्कृता वीतमन्यवः ॥१२॥
12. vasāmaḥ susukhaṁ putra brāhmaṇasya niveśane ,
ajñātā dhārtarāṣṭrāṇāṁ satkṛtā vītamanyavaḥ.
12. vasāmaḥ susukham putra brāhmaṇasya niveśane
ajñātā dhārtarāṣṭrāṇām satkṛtā vītamanayavaḥ
12. O son, we live very happily in the Brahmin's dwelling, unknown to the Dhārtarāṣṭras, honored, and free from anger.
सा चिन्तये सदा पुत्र ब्राह्मणस्यास्य किं न्वहम् ।
प्रियं कुर्यामिति गृहे यत्कुर्युरुषिताः सुखम् ॥१३॥
13. sā cintaye sadā putra brāhmaṇasyāsya kiṁ nvaham ,
priyaṁ kuryāmiti gṛhe yatkuryuruṣitāḥ sukham.
13. sā cintaye sadā putra brāhmaṇasya asya kim nu aham
priyam kuryām iti gṛhe yat kuryuḥ uṣitāḥ sukham
13. O son, I always ponder this: 'What good deed can I do for this Brahmin (brāhmaṇa) in his house, so that those residing here may live happily?'
एतावान्पुरुषस्तात कृतं यस्मिन्न नश्यति ।
यावच्च कुर्यादन्योऽस्य कुर्यादभ्यधिकं ततः ॥१४॥
14. etāvānpuruṣastāta kṛtaṁ yasminna naśyati ,
yāvacca kuryādanyo'sya kuryādabhyadhikaṁ tataḥ.
14. etāvān puruṣaḥ tāta kṛtam yasmin na naśyati yāvat
ca kuryāt anyaḥ asya kuryāt abhyadhikam tataḥ
14. O dear one, a person (puruṣa) is defined by this: that a good deed (kṛtam) done for him is never lost. Furthermore, if someone else does something for him, he should do even more than that in return.
तदिदं ब्राह्मणस्यास्य दुःखमापतितं ध्रुवम् ।
तत्रास्य यदि साहाय्यं कुर्याम सुकृतं भवेत् ॥१५॥
15. tadidaṁ brāhmaṇasyāsya duḥkhamāpatitaṁ dhruvam ,
tatrāsya yadi sāhāyyaṁ kuryāma sukṛtaṁ bhavet.
15. tat idam brāhmaṇasya asya duḥkham āpatitam dhruvam
tatra asya yadi sāhāyyam kuryāma sukṛtam bhavet
15. Indeed, this definite sorrow has befallen this Brahmin (brāhmaṇa). If we were to offer him assistance (sāhāyya) in that matter, it would be a virtuous deed (sukṛta).
भीम उवाच ।
ज्ञायतामस्य यद्दुःखं यतश्चैव समुत्थितम् ।
विदिते व्यवसिष्यामि यद्यपि स्यात्सुदुष्करम् ॥१६॥
16. bhīma uvāca ,
jñāyatāmasya yadduḥkhaṁ yataścaiva samutthitam ,
vidite vyavasiṣyāmi yadyapi syātsuduṣkaram.
16. bhīmaḥ uvāca jñāyatām asya yat duḥkham yataḥ ca eva
samutthitam vidite vyavasiṣyāmi yadi api syāt sudduṣkaram
16. Bhīma said: 'Let his sorrow be known, and from where it has arisen. Once it is known, I will resolve it, even if it proves to be very difficult.'
वैशंपायन उवाच ।
तथा हि कथयन्तौ तौ भूयः शुश्रुवतुः स्वनम् ।
आर्तिजं तस्य विप्रस्य सभार्यस्य विशां पते ॥१७॥
17. vaiśaṁpāyana uvāca ,
tathā hi kathayantau tau bhūyaḥ śuśruvatuḥ svanam ,
ārtijaṁ tasya viprasya sabhāryasya viśāṁ pate.
17. vaiśampāyanaḥ uvāca tathā hi kathayantau tau bhūyaḥ śuśruvatuḥ
svanam ārtijam tasya viprasya sabhāryasya viśām pate
17. Vaiśampāyana said: O Lord of the people, as they were speaking thus, they again heard a sound, which was born of the distress of that brahmin who was with his wife.
अन्तःपुरं ततस्तस्य ब्राह्मणस्य महात्मनः ।
विवेश कुन्ती त्वरिता बद्धवत्सेव सौरभी ॥१८॥
18. antaḥpuraṁ tatastasya brāhmaṇasya mahātmanaḥ ,
viveśa kuntī tvaritā baddhavatseva saurabhī.
18. antaḥpuram tataḥ tasya brāhmaṇasya mahātmanaḥ
viveśa kuntī tvaritā baddhavatsā iva saurabhī
18. Then, Kuntī quickly entered the inner chambers of that noble-souled (mahātman) brahmin, like a mother cow (saurabhī) whose calf is bound.
ततस्तं ब्राह्मणं तत्र भार्यया च सुतेन च ।
दुहित्रा चैव सहितं ददर्श विकृताननम् ॥१९॥
19. tatastaṁ brāhmaṇaṁ tatra bhāryayā ca sutena ca ,
duhitrā caiva sahitaṁ dadarśa vikṛtānanam.
19. tataḥ tam brāhmaṇam tatra bhāryayā ca sutena
ca duhītrā ca eva sahitam dadarśa vikṛtānanam
19. Then, she saw that brahmin there, accompanied by his wife, son, and daughter, with a distorted face.
ब्राह्मण उवाच ।
धिगिदं जीवितं लोकेऽनलसारमनर्थकम् ।
दुःखमूलं पराधीनं भृशमप्रियभागि च ॥२०॥
20. brāhmaṇa uvāca ,
dhigidaṁ jīvitaṁ loke'nalasāramanarthakam ,
duḥkhamūlaṁ parādhīnaṁ bhṛśamapriyabhāgi ca.
20. brāhmaṇaḥ uvāca dhik idam jīvitam loke analasāram
anarthakam duḥkhamūlam parādhīnam bhṛśam apriyabhāgi ca
20. The brahmin said: "Fie upon this life in the world! It is devoid of vital essence, meaningless, rooted in sorrow, dependent on others, and greatly filled with unpleasantness."
जीविते परमं दुःखं जीविते परमो ज्वरः ।
जीविते वर्तमानस्य द्वन्द्वानामागमो ध्रुवः ॥२१॥
21. jīvite paramaṁ duḥkhaṁ jīvite paramo jvaraḥ ,
jīvite vartamānasya dvandvānāmāgamo dhruvaḥ.
21. jīvite paramam duḥkham jīvite paramaḥ jvaraḥ
jīvite vartamānasya dvandvānām āgamaḥ dhruvaḥ
21. In life, there is supreme sorrow; in life, there is intense fever (distress). For one who exists in life, the onset of dualities (like pleasure and pain, heat and cold) is inevitable.
एकात्मापि हि धर्मार्थौ कामं च न निषेवते ।
एतैश्च विप्रयोगोऽपि दुःखं परमकं मतम् ॥२२॥
22. ekātmāpi hi dharmārthau kāmaṁ ca na niṣevate ,
etaiśca viprayogo'pi duḥkhaṁ paramakaṁ matam.
22. ekātmā api hi dharma arthaḥ kāmam ca na niṣevate
| etaiḥ ca viprayogaḥ api duḥkham paramakam matam
22. Indeed, even a person devoted to the one Self (ātman) does not entirely abandon the pursuit of natural law (dharma), material prosperity, and desire. Moreover, separation from these is also considered the supreme sorrow.
आहुः केचित्परं मोक्षं स च नास्ति कथंचन ।
अर्थप्राप्तौ च नरकः कृत्स्न एवोपपद्यते ॥२३॥
23. āhuḥ kecitparaṁ mokṣaṁ sa ca nāsti kathaṁcana ,
arthaprāptau ca narakaḥ kṛtsna evopapadyate.
23. āhuḥ kecit param mokṣam saḥ ca na asti kathaṃcana
| artha prāptau ca narakaḥ kṛtsnaḥ eva upapadyate
23. Some declare that supreme liberation (mokṣa) exists, but it is not attainable in any way. Furthermore, the attainment of material prosperity (artha) itself leads to the complete experience of hell.
अर्थेप्सुता परं दुःखमर्थप्राप्तौ ततोऽधिकम् ।
जातस्नेहस्य चार्थेषु विप्रयोगे महत्तरम् ॥२४॥
24. arthepsutā paraṁ duḥkhamarthaprāptau tato'dhikam ,
jātasnehasya cārtheṣu viprayoge mahattaram.
24. artha īpsutā param duḥkham artha prāptau tataḥ adhikam
| jāta snehasya ca artheṣu viprayoge mahattaram
24. The desire for material prosperity (artha) is the supreme sorrow. Its attainment brings even greater sorrow than that. But for one who has developed affection for such worldly possessions, separation from them is the greatest of all.
न हि योगं प्रपश्यामि येन मुच्येयमापदः ।
पुत्रदारेण वा सार्धं प्राद्रवेयामनामयम् ॥२५॥
25. na hi yogaṁ prapaśyāmi yena mucyeyamāpadaḥ ,
putradāreṇa vā sārdhaṁ prādraveyāmanāmayam.
25. na hi yogam prapaśyāmi yena mucyeyam āpadaḥ |
putra dāreṇa vā sārdham prādraveyam anāmayam
25. Indeed, I do not see any way (yoga) by which I could be freed from this calamity. Alternatively, I might flee safely with my son and wife.
यतितं वै मया पूर्वं यथा त्वं वेत्थ ब्राह्मणि ।
यतः क्षेमं ततो गन्तुं त्वया तु मम न श्रुतम् ॥२६॥
26. yatitaṁ vai mayā pūrvaṁ yathā tvaṁ vettha brāhmaṇi ,
yataḥ kṣemaṁ tato gantuṁ tvayā tu mama na śrutam.
26. yatitam vai mayā pūrvam yathā tvam vettha brāhmaṇi
| yataḥ kṣemam tataḥ gantum tvayā tu mama na śrutam
26. Indeed, I exerted myself previously, O Brāhmaṇi, just as you know. I wanted to go to a place of safety, but you did not listen to me.
इह जाता विवृद्धास्मि पिता चेह ममेति च ।
उक्तवत्यसि दुर्मेधे याच्यमाना मयासकृत् ॥२७॥
27. iha jātā vivṛddhāsmi pitā ceha mameti ca ,
uktavatyasi durmedhe yācyamānā mayāsakṛt.
27. iha jātā vivṛddhā asmi pitā ca iha mama iti ca
uktavatī asi durmedhe yācyamānā mayā asakṛt
27. O ill-minded one, you have repeatedly said, 'I was born and grew up here, and my father is also here,' despite being repeatedly entreated by me.
स्वर्गतो हि पिता वृद्धस्तथा माता चिरं तव ।
बान्धवा भूतपूर्वाश्च तत्र वासे तु का रतिः ॥२८॥
28. svargato hi pitā vṛddhastathā mātā ciraṁ tava ,
bāndhavā bhūtapūrvāśca tatra vāse tu kā ratiḥ.
28. svargataḥ hi pitā vṛddhaḥ tathā mātā ciram tava
bāndhavāḥ bhūtapūrvāḥ ca tatra vāse tu kā ratiḥ
28. Indeed, your father is old and has passed on to heaven (svargataḥ), and your mother has been there for a long time. Your relatives are also now 'former' (i.e., no longer living). So what delight can there be in dwelling in that place?
सोऽयं ते बन्धुकामाया अशृण्वन्त्या वचो मम ।
बन्धुप्रणाशः संप्राप्तो भृशं दुःखकरो मम ॥२९॥
29. so'yaṁ te bandhukāmāyā aśṛṇvantyā vaco mama ,
bandhupraṇāśaḥ saṁprāpto bhṛśaṁ duḥkhakaro mama.
29. saḥ ayam te bandhukāmāyāḥ aśṛṇvantyāḥ vacaḥ mama
bandhupranāśaḥ samprāptaḥ bhṛśam duḥkhakaraḥ mama
29. This very destruction of kinsmen (bandhupranāśaḥ) has now come upon you, who yearned for relatives but did not listen to my words, and it is exceedingly sorrowful for me.
अथ वा मद्विनाशोऽयं न हि शक्ष्यामि कंचन ।
परित्यक्तुमहं बन्धुं स्वयं जीवन्नृशंसवत् ॥३०॥
30. atha vā madvināśo'yaṁ na hi śakṣyāmi kaṁcana ,
parityaktumahaṁ bandhuṁ svayaṁ jīvannṛśaṁsavat.
30. atha vā mat-vināśaḥ ayam na hi śakṣyāmi kañcana
parityaktum aham bandhum svayam jīvan nṛśaṃsavat
30. Or rather, this is my ruin. Indeed, I myself cannot abandon any relative (bandhu) and live like a cruel person (nṛśaṃsavat).
सहधर्मचरीं दान्तां नित्यं मातृसमां मम ।
सखायं विहितां देवैर्नित्यं परमिकां गतिम् ॥३१॥
31. sahadharmacarīṁ dāntāṁ nityaṁ mātṛsamāṁ mama ,
sakhāyaṁ vihitāṁ devairnityaṁ paramikāṁ gatim.
31. sahadharmacarīm dāntām nityam mātṛsamām mama
sakhāyam vihitām devaiḥ nityam paramikām gatim
31. I cannot abandon my co-practitioner of natural law (sahadharmacarī), who is self-controlled, always like a mother to me, a friend, always ordained by the gods, and my supreme refuge.
मात्रा पित्रा च विहितां सदा गार्हस्थ्यभागिनीम् ।
वरयित्वा यथान्यायं मन्त्रवत्परिणीय च ॥३२॥
32. mātrā pitrā ca vihitāṁ sadā gārhasthyabhāginīm ,
varayitvā yathānyāyaṁ mantravatpariṇīya ca.
32. mātrā pitrā ca vihitām sadā gārhasthyabhāginīm
varayitvā yathānyāyam mantravat pariṇīya ca
32. And having chosen and duly married you, who were appointed by my mother and father to always share in the household (gārhasthya) life, performing the ceremony with sacred incantations (mantra)...
कुलीनां शीलसंपन्नामपत्यजननीं मम ।
त्वामहं जीवितस्यार्थे साध्वीमनपकारिणीम् ।
परित्यक्तुं न शक्ष्यामि भार्यां नित्यमनुव्रताम् ॥३३॥
33. kulīnāṁ śīlasaṁpannāmapatyajananīṁ mama ,
tvāmahaṁ jīvitasyārthe sādhvīmanapakāriṇīm ,
parityaktuṁ na śakṣyāmi bhāryāṁ nityamanuvratām.
33. kulīnām śīlasampannām apatyajaninīm
mama tvām aham jīvitasya arthe
sādhvīm anapakāriṇīm parityaktum na
śakṣyāmi bhāryām nityam anuvratām
33. I will not be able to abandon you, my wife, who are of noble family, endowed with good conduct, the mother of my children, virtuous, harmless, and always devoted, not even for the sake of my life.
कुत एव परित्यक्तुं सुतां शक्ष्याम्यहं स्वयम् ।
बालामप्राप्तवयसमजातव्यञ्जनाकृतिम् ॥३४॥
34. kuta eva parityaktuṁ sutāṁ śakṣyāmyahaṁ svayam ,
bālāmaprāptavayasamajātavyañjanākṛtim.
34. kutaḥ eva parityaktum sutām śakṣyāmi aham
svayam bālām aprāptavayasam ajātavyañjanākṛtim
34. How, then, could I myself abandon my own daughter, a young girl who has not yet reached maturity and whose physical characteristics are still undeveloped?
भर्तुरर्थाय निक्षिप्तां न्यासं धात्रा महात्मना ।
यस्यां दौहित्रजाँल्लोकानाशंसे पितृभिः सह ।
स्वयमुत्पाद्य तां बालां कथमुत्स्रष्टुमुत्सहे ॥३५॥
35. bharturarthāya nikṣiptāṁ nyāsaṁ dhātrā mahātmanā ,
yasyāṁ dauhitrajāँllokānāśaṁse pitṛbhiḥ saha ,
svayamutpādya tāṁ bālāṁ kathamutsraṣṭumutsahe.
35. bhartuḥ arthāya nikṣiptām nyāsam dhātrā
mahātmanā yasyām dauhitrajān lokān
āśaṃse pitṛbhiḥ saha svayam utpādya
tām bālām katham utsraṣṭum utsahe
35. She was entrusted as a sacred deposit (nyāsa) by the great-souled (mahātman) Creator (Dhātṛ) for the sake of her husband. How can I possibly dare to abandon this girl, from whom I hope for worlds born from grandsons along with my ancestors, after I myself have begotten her?
मन्यन्ते केचिदधिकं स्नेहं पुत्रे पितुर्नराः ।
कन्यायां नैव तु पुनर्मम तुल्यावुभौ मतौ ॥३६॥
36. manyante kecidadhikaṁ snehaṁ putre piturnarāḥ ,
kanyāyāṁ naiva tu punarmama tulyāvubhau matau.
36. manyante kecit adhikam sneham putre pituḥ narāḥ
kanyāyām na eva tu punaḥ mama tulyau ubhau matau
36. Some men believe that a father's affection is greater for a son, but not at all for a daughter. However, in my opinion, both (son and daughter) are considered equal.
यस्मिँल्लोकाः प्रसूतिश्च स्थिता नित्यमथो सुखम् ।
अपापां तामहं बालां कथमुत्स्रष्टुमुत्सहे ॥३७॥
37. yasmiँllokāḥ prasūtiśca sthitā nityamatho sukham ,
apāpāṁ tāmahaṁ bālāṁ kathamutsraṣṭumutsahe.
37. yasmin lokāḥ prasūtiḥ ca sthitā nityam atha u sukham
apāpām tām aham bālām katham utsraṣṭum utsahe
37. How can I dare to abandon that innocent young girl in whom worlds, progeny, and happiness eternally reside?
आत्मानमपि चोत्सृज्य तप्स्ये प्रेतवशं गतः ।
त्यक्ता ह्येते मया व्यक्तं नेह शक्ष्यन्ति जीवितुम् ॥३८॥
38. ātmānamapi cotsṛjya tapsye pretavaśaṁ gataḥ ,
tyaktā hyete mayā vyaktaṁ neha śakṣyanti jīvitum.
38. ātmānam api ca utsṛjya tapsye preta vaśam gataḥ
tyaktāḥ hi ete mayā vyaktam na iha śakṣyanti jīvitum
38. Even if I were to sacrifice myself (ātman) and succumb to death, I would still suffer. For these people, clearly abandoned by me, will certainly not be able to live here.
एषां चान्यतमत्यागो नृशंसो गर्हितो बुधैः ।
आत्मत्यागे कृते चेमे मरिष्यन्ति मया विना ॥३९॥
39. eṣāṁ cānyatamatyāgo nṛśaṁso garhito budhaiḥ ,
ātmatyāge kṛte ceme mariṣyanti mayā vinā.
39. eṣām ca anyatama tyāgaḥ nṛśaṁsaḥ garhitaḥ budhaiḥ
ātma tyāge kṛte ca ime mariṣyanti mayā vinā
39. Abandoning any one of these (people) is considered cruel and condemned by the wise. Moreover, if I were to sacrifice myself (ātman), these (remaining) would die without me.
स कृच्छ्रामहमापन्नो न शक्तस्तर्तुमापदम् ।
अहो धिक्कां गतिं त्वद्य गमिष्यामि सबान्धवः ।
सर्वैः सह मृतं श्रेयो न तु मे जीवितं क्षमम् ॥४०॥
40. sa kṛcchrāmahamāpanno na śaktastartumāpadam ,
aho dhikkāṁ gatiṁ tvadya gamiṣyāmi sabāndhavaḥ ,
sarvaiḥ saha mṛtaṁ śreyo na tu me jīvitaṁ kṣamam.
40. saḥ kṛcchrām aham āpannaḥ na śaktaḥ
tartum āpadam aho dhik kām gatim tu adya
gamiṣyāmi sa bāndhavaḥ sarvaiḥ saha
mṛtam śreyaḥ na tu me jīvitam kṣamam
40. I have fallen into such a dire predicament that I am unable to overcome this calamity. Oh, alas! What fate awaits me and my relatives today? It is better to die with everyone, for my life is not bearable.