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महाभारतः       mahābhārataḥ - book-10, chapter-3

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संजय उवाच ।
कृपस्य वचनं श्रुत्वा धर्मार्थसहितं शुभम् ।
अश्वत्थामा महाराज दुःखशोकसमन्वितः ॥१॥
1. saṁjaya uvāca ,
kṛpasya vacanaṁ śrutvā dharmārthasahitaṁ śubham ,
aśvatthāmā mahārāja duḥkhaśokasamanvitaḥ.
1. sañjaya uvāca kṛpasya vacanam śrutvā dharmārthasahitam
śubham aśvatthāmā mahārāja duḥkhaśokasammanvitaḥ
1. sañjaya uvāca mahārāja kṛpasya dharmārthasahitam
śubham vacanam śrutvā aśvatthāmā duḥkhaśokasammanvitaḥ
1. Sañjaya said: O great king, having heard Kṛpa's auspicious and beneficial counsel, which was endowed with both natural law (dharma) and practical purpose (artha), Aśvatthāmā became overwhelmed with pain and sorrow.
दह्यमानस्तु शोकेन प्रदीप्तेनाग्निना यथा ।
क्रूरं मनस्ततः कृत्वा तावुभौ प्रत्यभाषत ॥२॥
2. dahyamānastu śokena pradīptenāgninā yathā ,
krūraṁ manastataḥ kṛtvā tāvubhau pratyabhāṣata.
2. dahyamānaḥ tu śokena pradīptena agninā yathā
krūram manaḥ tataḥ kṛtvā tau ubhau pratyabhāṣata
2. tu śokena pradīptena agninā yathā dahyamānaḥ
tataḥ krūram manaḥ kṛtvā ubhau tau pratyabhāṣata
2. Indeed, tormented by grief as if by a blazing fire, he then hardened his mind and spoke in reply to both of them.
पुरुषे पुरुषे बुद्धिः सा सा भवति शोभना ।
तुष्यन्ति च पृथक्सर्वे प्रज्ञया ते स्वया स्वया ॥३॥
3. puruṣe puruṣe buddhiḥ sā sā bhavati śobhanā ,
tuṣyanti ca pṛthaksarve prajñayā te svayā svayā.
3. puruṣe puruṣe buddhiḥ sā sā bhavati śobhanā
tuṣyanti ca pṛthak sarve prajñayā te svayā svayā
3. puruṣe puruṣe sā sā buddhiḥ śobhanā bhavati ca
sarve te pṛthak svayā svayā prajñayā tuṣyanti
3. In every person, their own intellect (buddhi) seems excellent. And all individuals are separately satisfied with their own particular understanding (prajñā).
सर्वो हि मन्यते लोक आत्मानं बुद्धिमत्तरम् ।
सर्वस्यात्मा बहुमतः सर्वात्मानं प्रशंसति ॥४॥
4. sarvo hi manyate loka ātmānaṁ buddhimattaram ,
sarvasyātmā bahumataḥ sarvātmānaṁ praśaṁsati.
4. sarvaḥ hi manyate lokaḥ ātmānam buddhimattaram
sarvasya ātmā bahumataḥ sarvātmānam praśaṃsati
4. hi sarvaḥ lokaḥ ātmānam buddhimattaram manyate
sarvasya ātmā bahumataḥ sarvātmānam praśaṃsati
4. Indeed, everyone (loka) considers their own self (ātman) to be more intelligent. The self (ātman) of every person is highly esteemed by them, and each praises their whole self (sarvātman).
सर्वस्य हि स्वका प्रज्ञा साधुवादे प्रतिष्ठिता ।
परबुद्धिं च निन्दन्ति स्वां प्रशंसन्ति चासकृत् ॥५॥
5. sarvasya hi svakā prajñā sādhuvāde pratiṣṭhitā ,
parabuddhiṁ ca nindanti svāṁ praśaṁsanti cāsakṛt.
5. sarvasya hi svakā prajñā sādhuvāde pratiṣṭhitā
parabuddhim ca nindanti svām praśaṃsanti ca asakṛt
5. hi sarvasya svakā prajñā sādhuvāde pratiṣṭhitā ca
parabuddhim nindanti ca svām asakṛt praśaṃsanti
5. Indeed, everyone's own wisdom (prajñā) is firmly established in self-praise. They repeatedly censure the intellect (buddhi) of others and praise their own.
कारणान्तरयोगेन योगे येषां समा मतिः ।
तेऽन्योन्येन च तुष्यन्ति बहु मन्यन्ति चासकृत् ॥६॥
6. kāraṇāntarayogena yoge yeṣāṁ samā matiḥ ,
te'nyonyena ca tuṣyanti bahu manyanti cāsakṛt.
6. kāraṇāntarayogena yoge yeṣām samā matiḥ te
anyonyena ca tuṣyanti bahu manyanti ca asakṛt
6. yeṣām kāraṇāntarayogena yoge matiḥ samā te ca
anyonyena tuṣyanti ca bahu asakṛt manyanti
6. However, those whose understanding (mati) is similar due to a different kind of connection (yoga), they become mutually satisfied and repeatedly hold each other in high esteem.
तस्यैव तु मनुष्यस्य सा सा बुद्धिस्तदा तदा ।
कालयोगविपर्यासं प्राप्यान्योन्यं विपद्यते ॥७॥
7. tasyaiva tu manuṣyasya sā sā buddhistadā tadā ,
kālayogaviparyāsaṁ prāpyānyonyaṁ vipadyate.
7. tasya eva tu manuṣyasya sā sā buddhiḥ tadā tadā
kālayogaviparyāsam prāpya anyonyam vipadyate
7. tu tasya eva manuṣyasya sā sā buddhiḥ tadā tadā
kālayogaviparyāsam prāpya anyonyam vipadyate
7. However, the very intellect of that person, at various times, upon experiencing an inversion of the influences of time, becomes mutually confused.
अचिन्त्यत्वाद्धि चित्तानां मनुष्याणां विशेषतः ।
चित्तवैकल्यमासाद्य सा सा बुद्धिः प्रजायते ॥८॥
8. acintyatvāddhi cittānāṁ manuṣyāṇāṁ viśeṣataḥ ,
cittavaikalyamāsādya sā sā buddhiḥ prajāyate.
8. acintyatvāt hi cittānām manuṣyāṇām viśeṣataḥ
cittavaikalyam āsādya sā sā buddhiḥ prajāyate
8. hi manuṣyāṇām cittānām viśeṣataḥ acintyatvāt
cittavaikalyam āsādya sā sā buddhiḥ prajāyate
8. Indeed, due to the inconceivable nature of minds (citta), especially among human beings, that very intellect, upon experiencing mental disturbance, manifests.
यथा हि वैद्यः कुशलो ज्ञात्वा व्याधिं यथाविधि ।
भेषजं कुरुते योगात्प्रशमार्थमिहाभिभो ॥९॥
9. yathā hi vaidyaḥ kuśalo jñātvā vyādhiṁ yathāvidhi ,
bheṣajaṁ kurute yogātpraśamārthamihābhibho.
9. yathā hi vaidyaḥ kuśalaḥ jñātvā vyādhim yathāvidhi
bheṣajam kurute yogāt praśamārtham iha abhibho
9. hi yathā kuśalaḥ vaidyaḥ vyādhim jñātvā yathāvidhi yogāt praśamārtham bheṣajam kurute,
abhibho iha
9. Indeed, just as a skillful physician, having properly diagnosed a disease, prepares medicine according to the prescribed method for its alleviation by means of application (yoga), O lord.
एवं कार्यस्य योगार्थं बुद्धिं कुर्वन्ति मानवाः ।
प्रज्ञया हि स्वया युक्तास्तां च निन्दन्ति मानवाः ॥१०॥
10. evaṁ kāryasya yogārthaṁ buddhiṁ kurvanti mānavāḥ ,
prajñayā hi svayā yuktāstāṁ ca nindanti mānavāḥ.
10. evam kāryasya yogārtham buddhim kurvanti mānavāḥ
prajñayā hi svayā yuktāḥ tām ca nindanti mānavāḥ
10. evam mānavāḥ kāryasya yogārtham buddhim kurvanti;
hi svayā prajñayā yuktāḥ ca mānavāḥ tām nindanti
10. Thus, human beings apply their intellect for the proper accomplishment of a task. Indeed, though endowed with their own wisdom, these very human beings also criticize it.
अन्यया यौवने मर्त्यो बुद्ध्या भवति मोहितः ।
मध्येऽन्यया जरायां तु सोऽन्यां रोचयते मतिम् ॥११॥
11. anyayā yauvane martyo buddhyā bhavati mohitaḥ ,
madhye'nyayā jarāyāṁ tu so'nyāṁ rocayate matim.
11. anyayā yauvane martyaḥ buddhyā bhavati mohitaḥ
madhye anyayā jarāyām tu saḥ anyām rocayate matim
11. yauvane martyaḥ anyayā buddhyā mohitaḥ bhavati
madhye anyayā jarāyām tu saḥ anyām matim rocayate
11. In youth, a mortal becomes deluded by one kind of intellect (buddhi). In middle age, he is swayed by yet another, and in old age, he indeed develops a preference for a completely different mental disposition (mati).
व्यसनं वा पुनर्घोरं समृद्धिं वापि तादृशीम् ।
अवाप्य पुरुषो भोज कुरुते बुद्धिवैकृतम् ॥१२॥
12. vyasanaṁ vā punarghoraṁ samṛddhiṁ vāpi tādṛśīm ,
avāpya puruṣo bhoja kurute buddhivaikṛtam.
12. vyasanam vā punaḥ ghoram samṛddhim vā api
tādṛśīm avāpya puruṣaḥ bhoja kurute buddhivikṛtam
12. bhoja puruṣaḥ ghoram vyasanam vā tādṛśīm
samṛddhim vā api avāpya buddhivikṛtam kurute
12. O Bhoja, having attained either a terrible calamity or such great prosperity, a person then develops a distortion of intellect (buddhi).
एकस्मिन्नेव पुरुषे सा सा बुद्धिस्तदा तदा ।
भवत्यनित्यप्रज्ञत्वात्सा तस्यैव न रोचते ॥१३॥
13. ekasminneva puruṣe sā sā buddhistadā tadā ,
bhavatyanityaprajñatvātsā tasyaiva na rocate.
13. ekasmin eva puruṣe sā sā buddhiḥ tadā tadā
bhavati anityaprajñatvāt sā tasya eva na rocate
13. ekasmin eva puruṣe tadā tadā sā sā buddhiḥ
bhavati anityaprajñatvāt sā tasya eva na rocate
13. In one and the same person, various intellects (buddhi) arise from time to time. Because of the impermanent nature of his understanding (prajñā), that very (intellect) does not remain pleasing to him.
निश्चित्य तु यथाप्रज्ञं यां मतिं साधु पश्यति ।
तस्यां प्रकुरुते भावं सा तस्योद्योगकारिका ॥१४॥
14. niścitya tu yathāprajñaṁ yāṁ matiṁ sādhu paśyati ,
tasyāṁ prakurute bhāvaṁ sā tasyodyogakārikā.
14. niścitya tu yathāprajñam yām matim sādhu paśyati
tasyām prakurute bhāvam sā tasya udyogakārikā
14. tu yathāprajñam yām matim sādhu paśyati niścitya
tasyām bhāvam prakurute sā tasya udyogakārikā
14. Having ascertained, according to his understanding (prajñā), which particular thought (mati) he considers to be correct, he then cultivates an intention (bhāva) towards it. That very (thought or intention) becomes the cause of his endeavor.
सर्वो हि पुरुषो भोज साध्वेतदिति निश्चितः ।
कर्तुमारभते प्रीतो मरणादिषु कर्मसु ॥१५॥
15. sarvo hi puruṣo bhoja sādhvetaditi niścitaḥ ,
kartumārabhate prīto maraṇādiṣu karmasu.
15. sarvaḥ hi puruṣaḥ bhoja sādhu etat iti niścitaḥ
kartum ārabhate prītaḥ maraṇādiṣu karmasu
15. bhoja hi sarvaḥ puruṣaḥ etat sādhu iti niścitaḥ
prītaḥ maraṇādiṣu karmasu kartum ārabhate
15. Indeed, every person (puruṣa), O Bhoja, being convinced that 'this is proper,' delightedly undertakes various actions (karma), such as those related to death.
सर्वे हि युक्तिं विज्ञाय प्रज्ञां चापि स्वकां नराः ।
चेष्टन्ते विविधाश्चेष्टा हितमित्येव जानते ॥१६॥
16. sarve hi yuktiṁ vijñāya prajñāṁ cāpi svakāṁ narāḥ ,
ceṣṭante vividhāśceṣṭā hitamityeva jānate.
16. sarve hi yuktiṃ vijñāya prajñām ca api svakām
narāḥ ceṣṭante vividhāḥ ceṣṭāḥ hitam iti eva jānate
16. hi sarve narāḥ yuktiṃ ca svakām prajñām api vijñāya
hitam iti eva jānate vividhāḥ ceṣṭāḥ ceṣṭante
16. Indeed, all people, having understood proper method and also their own wisdom, undertake various efforts, knowing only that 'this is beneficial'.
उपजाता व्यसनजा येयमद्य मतिर्मम ।
युवयोस्तां प्रवक्ष्यामि मम शोकविनाशिनीम् ॥१७॥
17. upajātā vyasanajā yeyamadya matirmama ,
yuvayostāṁ pravakṣyāmi mama śokavināśinīm.
17. upajātā vyasanajā yā iyam adya matiḥ mama
yuvayoḥ tām pravakṣyāmi mama śokavināśinīm
17. adya mama yuvayoḥ iyam yā vyasanajā matiḥ upajātā,
tām mama śokavināśinīm pravakṣyāmi
17. This thought of mine, which has arisen today from distress, I will declare to you two - it is that which dispels my sorrow.
प्रजापतिः प्रजाः सृष्ट्वा कर्म तासु विधाय च ।
वर्णे वर्णे समाधत्त एकैकं गुणवत्तरम् ॥१८॥
18. prajāpatiḥ prajāḥ sṛṣṭvā karma tāsu vidhāya ca ,
varṇe varṇe samādhatta ekaikaṁ guṇavattaram.
18. prajāpatiḥ prajāḥ sṛṣṭvā karma tāsu vidhāya ca
varṇe varṇe samādhatta ekaikam guṇavattaram
18. prajāpatiḥ prajāḥ sṛṣṭvā ca tāsu karma vidhāya
varṇe varṇe ekaikam guṇavattaram samādhatta
18. Having created beings and established their respective duties (karma) among them, Prajāpati ordained for each social class (varṇa) a unique, more excellent quality.
ब्राह्मणे दममव्यग्रं क्षत्रिये तेज उत्तमम् ।
दाक्ष्यं वैश्ये च शूद्रे च सर्ववर्णानुकूलताम् ॥१९॥
19. brāhmaṇe damamavyagraṁ kṣatriye teja uttamam ,
dākṣyaṁ vaiśye ca śūdre ca sarvavarṇānukūlatām.
19. brāhmaṇe damam avyagram kṣatriye tejaḥ uttamam
dākṣyam vaiśye ca śūdre ca sarvavarṇānukūlatām
19. brāhmaṇe avyagram damam kṣatriye uttamam tejaḥ
vaiśye ca dākṣyam śūdre ca sarvavarṇānukūlatām
19. Unwavering self-control in a Brahmin, excellent valor in a Kshatriya, skill and efficiency in a Vaishya, and helpfulness towards all social classes in a Shudra.
अदान्तो ब्राह्मणोऽसाधुर्निस्तेजाः क्षत्रियोऽधमः ।
अदक्षो निन्द्यते वैश्यः शूद्रश्च प्रतिकूलवान् ॥२०॥
20. adānto brāhmaṇo'sādhurnistejāḥ kṣatriyo'dhamaḥ ,
adakṣo nindyate vaiśyaḥ śūdraśca pratikūlavān.
20. adāntaḥ brāhmaṇaḥ asādhuḥ nistejāḥ kṣatriyaḥ adhamaḥ
adakṣaḥ nindyate vaiśyaḥ śūdraḥ ca pratikūlavān
20. adāntaḥ brāhmaṇaḥ asādhuḥ nistejāḥ kṣatriyaḥ adhamaḥ
adakṣaḥ vaiśyaḥ nindyate śūdraḥ ca pratikūlavān
20. An unrestrained Brahmin is unvirtuous. A Kshatriya devoid of valor is inferior. An unskilled Vaishya is censured, and a Shudra who is hostile is also criticized.
सोऽस्मि जातः कुले श्रेष्ठे ब्राह्मणानां सुपूजिते ।
मन्दभाग्यतयास्म्येतं क्षत्रधर्ममनु ष्ठितः ॥२१॥
21. so'smi jātaḥ kule śreṣṭhe brāhmaṇānāṁ supūjite ,
mandabhāgyatayāsmyetaṁ kṣatradharmamanu ṣṭhitaḥ.
21. saḥ asmi jātaḥ kule śreṣṭhe brāhmaṇānām supūjite
mandabhāgyatayā asmi etam kṣatradharmam anuṣṭhitaḥ
21. saḥ jātaḥ asmi śreṣṭhe supūjite brāhmaṇānām kule
mandabhāgyatayā etam kṣatradharmam anuṣṭhitaḥ
21. I was born into an excellent and highly revered family of Brahmins, but due to misfortune, I have undertaken this warrior's natural law (kṣatradharma).
क्षत्रधर्मं विदित्वाहं यदि ब्राह्मण्यसंश्रितम् ।
प्रकुर्यां सुमहत्कर्म न मे तत्साधु संमतम् ॥२२॥
22. kṣatradharmaṁ viditvāhaṁ yadi brāhmaṇyasaṁśritam ,
prakuryāṁ sumahatkarma na me tatsādhu saṁmatam.
22. kṣatradharmam viditvā aham yadi brāhmaṇyasaṃśritam
prakuryām sumahat karma na me tat sādhu saṃmatam
22. yadi aham kṣatradharmam viditvā brāhmaṇyasaṃśritam
sumahat karma prakuryām tat na me sādhu saṃmatam
22. If, having understood the natural law (kṣatradharma) of a Kshatriya, I were to perform a very great deed (karma) that is based on Brahminhood (brāhmaṇya), that would not be deemed appropriate by me.
धारयित्वा धनुर्दिव्यं दिव्यान्यस्त्राणि चाहवे ।
पितरं निहतं दृष्ट्वा किं नु वक्ष्यामि संसदि ॥२३॥
23. dhārayitvā dhanurdivyaṁ divyānyastrāṇi cāhave ,
pitaraṁ nihataṁ dṛṣṭvā kiṁ nu vakṣyāmi saṁsadi.
23. dhārayitvā dhanuḥ divyam divyāni astrāṇi ca āhave
pitaram nihatam dṛṣṭvā kim nu vakṣyāmi saṃsadi
23. divyam dhanuḥ divyāni astrāṇi ca āhave dhārayitvā
nihatam pitaram dṛṣṭvā saṃsadi kim nu vakṣyāmi
23. After bearing a divine bow and divine weapons in battle, having witnessed my father's death, what indeed will I say in the assembly?
सोऽहमद्य यथाकामं क्षत्रधर्ममुपास्य तम् ।
गन्तास्मि पदवीं राज्ञः पितुश्चापि महाद्युतेः ॥२४॥
24. so'hamadya yathākāmaṁ kṣatradharmamupāsya tam ,
gantāsmi padavīṁ rājñaḥ pituścāpi mahādyuteḥ.
24. saḥ aham adya yathākāmam kṣatradharmam upāsya tam
gantā asmi padavīm rājñaḥ pituḥ ca api mahādyuteḥ
24. saḥ aham adya yathākāmam tam kṣatradharmam upāsya
rājñaḥ mahādyuteḥ pituḥ ca api padavīm gantā asmi
24. Today, having fulfilled that warrior's intrinsic nature (kṣatradharma) as I wished, I shall follow the path of my greatly resplendent father, the king.
अद्य स्वप्स्यन्ति पाञ्चाला विश्वस्ता जितकाशिनः ।
विमुक्तयुग्यकवचा हर्षेण च समन्विताः ।
वयं जिता मताश्चैषां श्रान्ता व्यायमनेन च ॥२५॥
25. adya svapsyanti pāñcālā viśvastā jitakāśinaḥ ,
vimuktayugyakavacā harṣeṇa ca samanvitāḥ ,
vayaṁ jitā matāścaiṣāṁ śrāntā vyāyamanena ca.
25. adya svapsyanti pāñcālāḥ viśvastāḥ
jitakāśinaḥ vimuktayugyakavacāḥ
harṣeṇa ca samanvitāḥ vayam jitāḥ
matāḥ ca eṣām śrāntāḥ vyāyamaneṇa ca
25. adya viśvastāḥ jitakāśinaḥ
vimuktayugyakavacāḥ ca harṣeṇa samanvitāḥ
pāñcālāḥ svapsyanti eṣām ca vayam
jitāḥ śrāntāḥ ca vyāyamaneṇa matāḥ
25. Today, the Pāñcālas will sleep confidently, appearing victorious, having abandoned their chariots and armor, and filled with joy. They consider us defeated and exhausted from the battle (vyāyamana).
तेषां निशि प्रसुप्तानां स्वस्थानां शिबिरे स्वके ।
अवस्कन्दं करिष्यामि शिबिरस्याद्य दुष्करम् ॥२६॥
26. teṣāṁ niśi prasuptānāṁ svasthānāṁ śibire svake ,
avaskandaṁ kariṣyāmi śibirasyādya duṣkaram.
26. teṣām niśi prasuptānām svasthānām śibire svake
avaskandam kariṣyāmi śibirasya adya duṣkaram
26. adya niśi teṣām prasuptānām svasthānām svake
śibire duṣkaram avaskandam śibirasya kariṣyāmi
26. Tonight, I will launch a formidable assault on their own camp, against them who are fast asleep and at ease in their own quarters.
तानवस्कन्द्य शिबिरे प्रेतभूतान्विचेतसः ।
सूदयिष्यामि विक्रम्य मघवानिव दानवान् ॥२७॥
27. tānavaskandya śibire pretabhūtānvicetasaḥ ,
sūdayiṣyāmi vikramya maghavāniva dānavān.
27. tān avaskandya śibire pretabhūtān vicetasaḥ
sūdayiṣyāmi vikramya maghavān iva dānavān
27. avaskandya śibire tān pretabhūtān vicetasaḥ,
vikramya maghavān iva dānavān sūdayiṣyāmi.
27. Assaulting them in their camp, who are senseless and like ghosts, I will destroy them with my valor, just as Indra (Maghavan) destroys the Dānavas.
अद्य तान्सहितान्सर्वान्धृष्टद्युम्नपुरोगमान् ।
सूदयिष्यामि विक्रम्य कक्षं दीप्त इवानलः ।
निहत्य चैव पाञ्चालाञ्शान्तिं लब्धास्मि सत्तम ॥२८॥
28. adya tānsahitānsarvāndhṛṣṭadyumnapurogamān ,
sūdayiṣyāmi vikramya kakṣaṁ dīpta ivānalaḥ ,
nihatya caiva pāñcālāñśāntiṁ labdhāsmi sattama.
28. adya tān sahitān sarvān dhṛṣṭadyumnapurongamān
sūdayiṣyāmi vikramya
kakṣam dīptaḥ iva analaḥ nihatya ca
eva pāñcālān śāntim labdhā asmi sattama
28. sattama,
adya dhṛṣṭadyumnapurongamān tān sarvān sahitān vikramya dīptaḥ analaḥ iva kakṣam [iva],
sūdayiṣyāmi.
ca eva pāñcālān nihatya śāntim asmi labdhā.
28. Today, O best of men, I will destroy all of them, including Dhṛṣṭadyumna, with my valor, just as a blazing fire consumes dry grass. And having killed the Pāñcālas, I shall attain peace.
पाञ्चालेषु चरिष्यामि सूदयन्नद्य संयुगे ।
पिनाकपाणिः संक्रुद्धः स्वयं रुद्रः पशुष्विव ॥२९॥
29. pāñcāleṣu cariṣyāmi sūdayannadya saṁyuge ,
pinākapāṇiḥ saṁkruddhaḥ svayaṁ rudraḥ paśuṣviva.
29. pāñcāleṣu cariṣyāmi sūdayan adya saṃyuge
pinākapāṇiḥ saṃkruddhaḥ svayam rudraḥ paśuṣu iva
29. adya saṃyuge,
sūdayan pāñcāleṣu cariṣyāmi,
pinākapāṇiḥ saṃkruddhaḥ svayam rudraḥ paśuṣu iva [cariṣyati].
29. Today in battle, I will move among the Pāñcālas, destroying them, just as Rudra himself, greatly enraged and holding his Pināka bow, moves among beasts.
अद्याहं सर्वपाञ्चालान्निहत्य च निकृत्य च ।
अर्दयिष्यामि संक्रुद्धो रणे पाण्डुसुतांस्तथा ॥३०॥
30. adyāhaṁ sarvapāñcālānnihatya ca nikṛtya ca ,
ardayiṣyāmi saṁkruddho raṇe pāṇḍusutāṁstathā.
30. adya aham sarvapāñcālān nihatya ca nikṛtya ca
ardayiṣyāmi saṃkruddhaḥ raṇe pāṇḍusutān tathā
30. adya aham saṃkruddhaḥ,
sarvapāñcālān nihatya ca nikṛtya ca,
tathā raṇe pāṇḍusutān ardayiṣyāmi.
30. Today, greatly enraged, I will kill and mutilate all the Pāñcālas, and similarly crush the sons of Pāṇḍu in battle.
अद्याहं सर्वपाञ्चालैः कृत्वा भूमिं शरीरिणीम् ।
प्रहृत्यैकैकशस्तेभ्यो भविष्याम्यनृणः पितुः ॥३१॥
31. adyāhaṁ sarvapāñcālaiḥ kṛtvā bhūmiṁ śarīriṇīm ,
prahṛtyaikaikaśastebhyo bhaviṣyāmyanṛṇaḥ pituḥ.
31. adya aham sarvapāñcālaiḥ kṛtvā bhūmim śarīriṇīm
prahṛtya ekaikaśaḥ tebhyaḥ bhaviṣyāmi anṛṇaḥ pituḥ
31. adya aham sarvapāñcālaiḥ bhūmim śarīriṇīm kṛtvā
ekaikaśaḥ tebhyaḥ prahṛtya pituḥ anṛṇaḥ bhaviṣyāmi
31. Today, having filled the earth with the bodies of all the Pañcālas and having struck them down one by one, I will become free from debt to my father.
दुर्योधनस्य कर्णस्य भीष्मसैन्धवयोरपि ।
गमयिष्यामि पाञ्चालान्पदवीमद्य दुर्गमाम् ॥३२॥
32. duryodhanasya karṇasya bhīṣmasaindhavayorapi ,
gamayiṣyāmi pāñcālānpadavīmadya durgamām.
32. duryodhanasya karṇasya bhīṣmasaindhavayoḥ api
gamayiṣyāmi pāñcālān padavīm adya durgamām
32. adya aham duryodhanasya karṇasya bhīṣmasaindhavayoḥ
api durgamām padavīm pāñcālān gamayiṣyāmi
32. Today, I will send the Pañcālas to the inaccessible state (death) that Duryodhana, Karṇa, Bhīṣma, and Saindhava have reached.
अद्य पाञ्चालराजस्य धृष्टद्युम्नस्य वै निशि ।
विरात्रे प्रमथिष्यामि पशोरिव शिरो बलात् ॥३३॥
33. adya pāñcālarājasya dhṛṣṭadyumnasya vai niśi ,
virātre pramathiṣyāmi paśoriva śiro balāt.
33. adya pāñcālarājasya dhṛṣṭadyumnasya vai niśi
virātre pramathiṣyāmi paśoḥ iva śiraḥ balāt
33. adya aham vai niśi virātre balāt paśoḥ iva
pāñcālarājasya dhṛṣṭadyumnasya śiraḥ pramathiṣyāmi
33. Today, indeed, in the dead of night, I will crush the head of Dhṛṣṭadyumna, the king of Pañcāla, by force, just as one crushes an animal's head.
अद्य पाञ्चालपाण्डूनां शयितानात्मजान्निशि ।
खड्गेन निशितेनाजौ प्रमथिष्यामि गौतम ॥३४॥
34. adya pāñcālapāṇḍūnāṁ śayitānātmajānniśi ,
khaḍgena niśitenājau pramathiṣyāmi gautama.
34. adya pāñcālapāṇḍūnām śayitān ātmajān niśi
khaḍgena niśitena ājau pramathiṣyāmi gautama
34. adya he gautama niśi ājau niśitena khaḍgena
pāñcālapāṇḍūnām śayitān ātmajān pramathiṣyāmi
34. Today, O Gautama, I will destroy the sleeping sons of the Pañcālas and Pāṇḍavas on the battlefield tonight with a sharp sword.
अद्य पाञ्चालसेनां तां निहत्य निशि सौप्तिके ।
कृतकृत्यः सुखी चैव भविष्यामि महामते ॥३५॥
35. adya pāñcālasenāṁ tāṁ nihatya niśi sauptike ,
kṛtakṛtyaḥ sukhī caiva bhaviṣyāmi mahāmate.
35. adya pāñcālasenām tām nihatya niśi sauptike
kṛtakṛtyaḥ sukhī ca eva bhaviṣyāmi mahāmate
35. mahāmate adya niśi sauptike tām pāñcālasenām
nihatya kṛtakṛtyaḥ ca eva sukhī bhaviṣyāmi
35. O great-minded one, once I have destroyed that Pañcāla army tonight in the sleep-attack, I will indeed be content and happy.