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महाभारतः       mahābhārataḥ - book-10, chapter-5

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कृप उवाच ।
शुश्रूषुरपि दुर्मेधाः पुरुषोऽनियतेन्द्रियः ।
नालं वेदयितुं कृत्स्नौ धर्मार्थाविति मे मतिः ॥१॥
1. kṛpa uvāca ,
śuśrūṣurapi durmedhāḥ puruṣo'niyatendriyaḥ ,
nālaṁ vedayituṁ kṛtsnau dharmārthāviti me matiḥ.
1. kṛpaḥ uvāca śuśrūṣuḥ api durmedhāḥ puruṣaḥ aniyatendriyaḥ
na alam vedayitum kṛtsnau dharmārthau iti me matiḥ
1. kṛpaḥ uvāca: śuśrūṣuḥ api durmedhāḥ aniyatendriyaḥ
puruṣaḥ kṛtsnau dharmārthau vedayitum na alam iti me matiḥ
1. Kṛpa said: It is my opinion that even a person desirous of learning, who is dull-witted and whose senses are uncontrolled, is not capable of understanding the entirety of both natural law (dharma) and material prosperity (artha).
तथैव तावन्मेधावी विनयं यो न शिक्षति ।
न च किंचन जानाति सोऽपि धर्मार्थनिश्चयम् ॥२॥
2. tathaiva tāvanmedhāvī vinayaṁ yo na śikṣati ,
na ca kiṁcana jānāti so'pi dharmārthaniścayam.
2. tathā eva tāvat medhāvī vinayam yaḥ na śikṣati
na ca kiñcana jānāti saḥ api dharmārthaniścayam
2. tathā eva tāvat yaḥ medhāvī vinayam na śikṣati
ca kiñcana na jānāti saḥ api dharmārthaniścayam
2. Similarly, even an intelligent person who does not learn discipline and understands nothing whatsoever, he too cannot ascertain the true nature of natural law (dharma) and material prosperity (artha).
शुश्रूषुस्त्वेव मेधावी पुरुषो नियतेन्द्रियः ।
जानीयादागमान्सर्वान्ग्राह्यं च न विरोधयेत् ॥३॥
3. śuśrūṣustveva medhāvī puruṣo niyatendriyaḥ ,
jānīyādāgamānsarvāngrāhyaṁ ca na virodhayet.
3. śuśrūṣuḥ tu eva medhāvī puruṣaḥ niyatendriyaḥ
jānīyāt āgamān sarvān grāhyam ca na virodhayet
3. tu eva medhāvī śuśrūṣuḥ niyatendriyaḥ puruṣaḥ
sarvān āgamān jānīyāt ca grāhyam na virodhayet
3. However, an intelligent person (puruṣa) who is eager to learn and has controlled their senses should understand all sacred traditions (āgama) and should not contradict what is acceptable.
अनेयस्त्ववमानी यो दुरात्मा पापपूरुषः ।
दिष्टमुत्सृज्य कल्याणं करोति बहुपापकम् ॥४॥
4. aneyastvavamānī yo durātmā pāpapūruṣaḥ ,
diṣṭamutsṛjya kalyāṇaṁ karoti bahupāpakam.
4. aneyaḥ tu avamānī yaḥ durātmā pāpapuruṣaḥ
diṣṭam utsṛjya kalyāṇam karoti bahupāpakam
4. tu yaḥ aneyaḥ avamānī durātmā pāpapuruṣaḥ
kalyāṇam diṣṭam utsṛjya bahupāpakam karoti
4. But a dishonorable (avamanin), evil-minded, sinful person (puruṣa) who is not to be led [by good advice], abandoning what is destined to be auspicious, commits many sinful acts.
नाथवन्तं तु सुहृदः प्रतिषेधन्ति पातकात् ।
निवर्तते तु लक्ष्मीवान्नालक्ष्मीवान्निवर्तते ॥५॥
5. nāthavantaṁ tu suhṛdaḥ pratiṣedhanti pātakāt ,
nivartate tu lakṣmīvānnālakṣmīvānnivartate.
5. nāthavantam tu suhṛdaḥ pratiṣedhanti pātakāt
nivartate tu lakṣmīvān na alakṣmīvān nivartate
5. tu suhṛdaḥ nāthavantam pātakāt pratiṣedhanti
tu lakṣmīvān nivartate na alakṣmīvān nivartate
5. Indeed, friends protect one who has a protector from sin. But the fortunate person (lakṣmīvant) turns away (from sin), while the unfortunate person does not turn away.
यथा ह्युच्चावचैर्वाक्यैः क्षिप्तचित्तो नियम्यते ।
तथैव सुहृदा शक्यो नशक्यस्त्ववसीदति ॥६॥
6. yathā hyuccāvacairvākyaiḥ kṣiptacitto niyamyate ,
tathaiva suhṛdā śakyo naśakyastvavasīdati.
6. yathā hi uccāvacaiḥ vākyaiḥ kṣiptacittaḥ niyamyate
tathā eva suhṛdā śakyaḥ na śakyaḥ tu avasīdati
6. hi yathā kṣiptacittaḥ uccāvacaiḥ vākyaiḥ niyamyate
tathā eva suhṛdā śakyaḥ tu na śakyaḥ avasīdati
6. Just as a distraught person (kṣiptacitta) is restrained by various words, in the same way, one who is capable [of being restrained] by a friend can be disciplined; but one who is not capable [of being restrained], however, succumbs.
तथैव सुहृदं प्राज्ञं कुर्वाणं कर्म पापकम् ।
प्राज्ञाः संप्रतिषेधन्ते यथाशक्ति पुनः पुनः ॥७॥
7. tathaiva suhṛdaṁ prājñaṁ kurvāṇaṁ karma pāpakam ,
prājñāḥ saṁpratiṣedhante yathāśakti punaḥ punaḥ.
7. tathā eva suhṛdam prājñam kurvāṇam karma pāpakam
prājñāḥ sampratiṣedhante yathāśakti punaḥ punaḥ
7. prājñāḥ tathā eva suhṛdam prājñam pāpakam karma
kurvāṇam yathāśakti punaḥ punaḥ sampratiṣedhante
7. Similarly, wise people repeatedly restrain a wise friend who is performing a sinful act, doing so to the best of their ability.
स कल्याणे मतिं कृत्वा नियम्यात्मानमात्मना ।
कुरु मे वचनं तात येन पश्चान्न तप्यसे ॥८॥
8. sa kalyāṇe matiṁ kṛtvā niyamyātmānamātmanā ,
kuru me vacanaṁ tāta yena paścānna tapyase.
8. saḥ kalyāṇe matim kṛtvā niyamya ātmānam ātmanā
kuru me vacanam tāta yena paścāt na tapyase
8. he tāta saḥ kalyāṇe matim kṛtvā ātmanā ātmānam niyamya me vacanam kuru,
yena paścāt na tapyase
8. Having focused his mind on what is beneficial and having controlled his own self (ātman) by his self (ātman), O dear one, obey my words so that you will not suffer later.
न वधः पूज्यते लोके सुप्तानामिह धर्मतः ।
तथैव न्यस्तशस्त्राणां विमुक्तरथवाजिनाम् ॥९॥
9. na vadhaḥ pūjyate loke suptānāmiha dharmataḥ ,
tathaiva nyastaśastrāṇāṁ vimuktarathavājinām.
9. na vadhaḥ pūjyate loke suptānām iha dharmataḥ
tathā eva nyastaśastrāṇām vimuktarathavājinām
9. iha loke dharmataḥ suptānām vadhaḥ na pūjyate,
tathā eva nyastaśastrāṇām vimuktarathavājinām
9. Killing those who are sleeping is not considered proper in this world according to natural law (dharma). Similarly, it is not proper to kill those who have laid down their weapons or those who have abandoned their chariots and horses.
ये च ब्रूयुस्तवास्मीति ये च स्युः शरणागताः ।
विमुक्तमूर्धजा ये च ये चापि हतवाहनाः ॥१०॥
10. ye ca brūyustavāsmīti ye ca syuḥ śaraṇāgatāḥ ,
vimuktamūrdhajā ye ca ye cāpi hatavāhanāḥ.
10. ye ca brūyuḥ tava asmi iti ye ca syuḥ śaraṇāgatāḥ
vimuktamūrdhajāḥ ye ca ye ca api hatavāhanāḥ
10. ye ca "tava asmi" iti brūyuḥ,
ye ca śaraṇāgatāḥ syuḥ,
ye ca vimuktamūrdhajāḥ,
ye ca api hatavāhanāḥ
10. Also, (it is not proper to kill) those who declare, 'I am yours,' and those who have sought refuge, as well as those with disheveled hair, and those whose conveyances have been destroyed.
अद्य स्वप्स्यन्ति पाञ्चाला विमुक्तकवचा विभो ।
विश्वस्ता रजनीं सर्वे प्रेता इव विचेतसः ॥११॥
11. adya svapsyanti pāñcālā vimuktakavacā vibho ,
viśvastā rajanīṁ sarve pretā iva vicetasaḥ.
11. adya svapsyanti pāñcālāḥ vimuktakavacāḥ vibho
viśvastāḥ rajanīm sarve pretāḥ iva vicetasaḥ
11. vibho,
adya sarve vimuktakavacāḥ viśvastāḥ pāñcālāḥ rajanīm pretāḥ iva vicetasaḥ svapsyanti.
11. O lord, today all the Pāñcālas, having removed their armor and feeling secure, will sleep through the night like departed spirits (pretāḥ), completely unaware.
यस्तेषां तदवस्थानां द्रुह्येत पुरुषोऽनृजुः ।
व्यक्तं स नरके मज्जेदगाधे विपुलेऽप्लवे ॥१२॥
12. yasteṣāṁ tadavasthānāṁ druhyeta puruṣo'nṛjuḥ ,
vyaktaṁ sa narake majjedagādhe vipule'plave.
12. yaḥ teṣām tadavasthānām druhmeta puruṣaḥ anṛjuḥ
vyaktam saḥ narake majjet agādhe vipule aplave
12. yaḥ anṛjuḥ puruṣaḥ teṣām tadavasthānām druhmeta,
saḥ vyaktam agādhe vipule aplave narake majjet.
12. Whoever, being a dishonest (anṛju) person (puruṣa), would harm them while they are in such a state, he would surely sink into a hell (naraka) that is unfathomable, vast, and without any means of support.
सर्वास्त्रविदुषां लोके श्रेष्ठस्त्वमसि विश्रुतः ।
न च ते जातु लोकेऽस्मिन्सुसूक्ष्ममपि किल्बिषम् ॥१३॥
13. sarvāstraviduṣāṁ loke śreṣṭhastvamasi viśrutaḥ ,
na ca te jātu loke'sminsusūkṣmamapi kilbiṣam.
13. sarvāstraviduṣām loke śreṣṭhaḥ tvam asi viśrutaḥ
na ca te jātu loke asmin susūkṣmam api kilbiṣam
13. tvam loke sarvāstraviduṣām śreṣṭhaḥ viśrutaḥ asi.
ca asmin loke te jātu susūkṣmam api kilbiṣam na.
13. You are renowned as the foremost in the world among those who know all weapons. And never in this world is there even the slightest fault in you.
त्वं पुनः सूर्यसंकाशः श्वोभूत उदिते रवौ ।
प्रकाशे सर्वभूतानां विजेता युधि शात्रवान् ॥१४॥
14. tvaṁ punaḥ sūryasaṁkāśaḥ śvobhūta udite ravau ,
prakāśe sarvabhūtānāṁ vijetā yudhi śātravān.
14. tvam punaḥ sūryasaṃkāśaḥ śvobhūta udite ravau
prakāśe sarvabhūtānām vijetā yudhi śātravān
14. punaḥ tvam sūryasaṃkāśaḥ,
śvobhūta udite ravau sarvabhūtānām prakāśe,
yudhi śātravān vijetā (asi).
14. But you, shining like the sun, will be the conqueror of enemies in battle when the sun rises tomorrow, visible to all beings (sarvabhūtānām).
असंभावितरूपं हि त्वयि कर्म विगर्हितम् ।
शुक्ले रक्तमिव न्यस्तं भवेदिति मतिर्मम ॥१५॥
15. asaṁbhāvitarūpaṁ hi tvayi karma vigarhitam ,
śukle raktamiva nyastaṁ bhavediti matirmama.
15. asaṃbhāvitarūpam hi tvayi karma vigarhitam
śukle raktam iva nyastam bhavet iti matiḥ mama
15. hi tvayi asaṃbhāvitarūpam vigarhitam karma
śukle raktam iva nyastam bhavet iti mama matiḥ
15. Indeed, an action of such an unthinkable and blameworthy nature coming from you would be like placing a red stain on a white cloth. This is my opinion.
अश्वत्थामोवाच ।
एवमेतद्यथात्थ त्वमनुशास्मीह मातुल ।
तैस्तु पूर्वमयं सेतुः शतधा विदलीकृतः ॥१६॥
16. aśvatthāmovāca ,
evametadyathāttha tvamanuśāsmīha mātula ,
taistu pūrvamayaṁ setuḥ śatadhā vidalīkṛtaḥ.
16. aśvatthāmā uvāca evam etat yathā āttha tvam anuśāsmi
iha mātula taiḥ tu pūrvam ayam setuḥ śatadhā vidalīkṛtaḥ
16. aśvatthāmā uvāca mātula,
evam etat yathā tvam āttha.
iha anuśāsmi: tu taiḥ pūrvam ayam setuḥ śatadhā vidalīkṛtaḥ.
16. Ashvatthama said: 'This is indeed as you have stated, O uncle (mātula). I declare this here: But this moral boundary (setu) was shattered a hundredfold by them long ago.'
प्रत्यक्षं भूमिपालानां भवतां चापि संनिधौ ।
न्यस्तशस्त्रो मम पिता धृष्टद्युम्नेन पातितः ॥१७॥
17. pratyakṣaṁ bhūmipālānāṁ bhavatāṁ cāpi saṁnidhau ,
nyastaśastro mama pitā dhṛṣṭadyumnena pātitaḥ.
17. pratyakṣam bhūmipālānām bhavatām ca api saṃnidhau
nyastaśastraḥ mama pitā dhṛṣṭadyumnena pātitaḥ
17. nyastaśastraḥ mama pitā bhūmipālānām bhavatām ca
api pratyakṣam saṃnidhau dhṛṣṭadyumnena pātitaḥ
17. My father, who had laid down his weapons, was slain by Dhristadyumna right before the eyes of the kings and also in your presence.
कर्णश्च पतिते चक्रे रथस्य रथिनां वरः ।
उत्तमे व्यसने सन्नो हतो गाण्डीवधन्वना ॥१८॥
18. karṇaśca patite cakre rathasya rathināṁ varaḥ ,
uttame vyasane sanno hato gāṇḍīvadhanvanā.
18. karṇaḥ ca patite cakre rathasya rathinām varaḥ
uttame vyasane sannaḥ hataḥ gāṇḍīvadhanvanā
18. ca rathinām varaḥ karṇaḥ,
rathasya cakre patite,
uttame vyasane sannaḥ,
gāṇḍīvadhanvanā hataḥ.
18. And Karna, the foremost among charioteers, was slain by the wielder of the Gaṇḍīva bow (Arjuna) when his chariot's wheel had fallen, while he was overwhelmed by supreme misfortune.
तथा शांतनवो भीष्मो न्यस्तशस्त्रो निरायुधः ।
शिखण्डिनं पुरस्कृत्य हतो गाण्डीवधन्वना ॥१९॥
19. tathā śāṁtanavo bhīṣmo nyastaśastro nirāyudhaḥ ,
śikhaṇḍinaṁ puraskṛtya hato gāṇḍīvadhanvanā.
19. tathā śāntanavaḥ bhīṣmaḥ nyastaśastraḥ nirāyudhaḥ
śikhaṇḍinam puraskṛtya hataḥ gāṇḍīvadhanvanā
19. tathā śāntanavaḥ bhīṣmaḥ nyastaśastraḥ nirāyudhaḥ
śikhaṇḍinam puraskṛtya gāṇḍīvadhanvanā hataḥ
19. Similarly, Bhīṣma, the son of Śantanu, having laid down his weapons and being weaponless, was killed by Arjuna, the wielder of the Gāṇḍīva bow, who had placed Śikhaṇḍin in front.
भूरिश्रवा महेष्वासस्तथा प्रायगतो रणे ।
क्रोशतां भूमिपालानां युयुधानेन पातितः ॥२०॥
20. bhūriśravā maheṣvāsastathā prāyagato raṇe ,
krośatāṁ bhūmipālānāṁ yuyudhānena pātitaḥ.
20. bhūriśravāḥ maheṣvāsaḥ tathā prāyagataḥ raṇe
krośatām bhūmipālānām yuyudhānena pātitaḥ
20. tathā maheṣvāsaḥ bhūriśravāḥ raṇe prāyagataḥ
bhūmipālānām krośatām yuyudhānena pātitaḥ
20. Similarly, Bhūriśravas, a great archer, who was observing a fast unto death (prāyagata) on the battlefield, was struck down by Yuyudhāna (Satyaki) while the kings were crying out in protest.
दुर्योधनश्च भीमेन समेत्य गदया मृधे ।
पश्यतां भूमिपालानामधर्मेण निपातितः ॥२१॥
21. duryodhanaśca bhīmena sametya gadayā mṛdhe ,
paśyatāṁ bhūmipālānāmadharmeṇa nipātitaḥ.
21. duryodhanaḥ ca bhīmena sametya gadayā mṛdhe
paśyatām bhūmipālānām adharmeṇa nipātitaḥ
21. ca duryodhanaḥ bhīmena mṛdhe sametya gadayā
bhūmipālānām paśyatām adharmeṇa nipātitaḥ
21. And Duryodhana, having confronted Bhīma in battle, was struck down by his mace, unlawfully (adharmeṇa), as the kings watched.
एकाकी बहुभिस्तत्र परिवार्य महारथैः ।
अधर्मेण नरव्याघ्रो भीमसेनेन पातितः ॥२२॥
22. ekākī bahubhistatra parivārya mahārathaiḥ ,
adharmeṇa naravyāghro bhīmasenena pātitaḥ.
22. ekākī bahubhiḥ tatra parivārya mahārathaiḥ
adharmeṇa naravyāghraḥ bhīmasenena pātitaḥ
22. tatra ekākī naravyāghraḥ bahubhiḥ mahārathaiḥ
parivārya adharmeṇa bhīmasenena pātitaḥ
22. There, that tiger among men (Duryodhana), being alone and surrounded by many great charioteers, was unlawfully (adharmeṇa) struck down by Bhīmasena (Bhīma).
विलापो भग्नसक्थस्य यो मे राज्ञः परिश्रुतः ।
वार्त्तिकानां कथयतां स मे मर्माणि कृन्तति ॥२३॥
23. vilāpo bhagnasakthasya yo me rājñaḥ pariśrutaḥ ,
vārttikānāṁ kathayatāṁ sa me marmāṇi kṛntati.
23. vilāpaḥ bhagnasakthasya yaḥ me rājñaḥ pariśrutaḥ
vārttikānām kathayatām saḥ me marmāṇi kṛntati
23. me vārttikānām kathayatām rājñaḥ bhagnasakthasya
yaḥ vilāpaḥ pariśrutaḥ saḥ me marmāṇi kṛntati
23. The lamentation of the king whose thighs were broken, which I heard from those who recounted the news, that indeed pierces my vital spots.
एवमधार्मिकाः पापाः पाञ्चाला भिन्नसेतवः ।
तानेवं भिन्नमर्यादान्किं भवान्न विगर्हति ॥२४॥
24. evamadhārmikāḥ pāpāḥ pāñcālā bhinnasetavaḥ ,
tānevaṁ bhinnamaryādānkiṁ bhavānna vigarhati.
24. evam adhārmikāḥ pāpāḥ pāñcālāḥ bhinnasetavaḥ
tān evam bhinnamaryādān kim bhavān na vigarhati
24. bhavān kim tān evam bhinnamaryādān na vigarhati
evam adhārmikāḥ pāpāḥ pāñcālāḥ bhinnasetavaḥ
24. Why do you not censure these Pāñcālas, who are thus unrighteous (adhārmikāḥ) and wicked, having broken all bounds and transgressed all limits?
पितृहन्तॄनहं हत्वा पाञ्चालान्निशि सौप्तिके ।
कामं कीटः पतंगो वा जन्म प्राप्य भवामि वै ॥२५॥
25. pitṛhantṝnahaṁ hatvā pāñcālānniśi sauptike ,
kāmaṁ kīṭaḥ pataṁgo vā janma prāpya bhavāmi vai.
25. pitṛhantṝn aham hatvā pāñcālān niśi sauptike
kāmam kīṭaḥ pataṅgaḥ vā janma prāpya bhavāmi vai
25. aham niśi sauptike pitṛhantṝn pāñcālān hatvā,
kāmam kīṭaḥ vā pataṅgaḥ janma prāpya vai bhavāmi
25. After killing the Pāñcālas, who were my father's murderers, during the night attack (sauptike), let me indeed be born as an insect or a moth.
त्वरे चाहमनेनाद्य यदिदं मे चिकीर्षितम् ।
तस्य मे त्वरमाणस्य कुतो निद्रा कुतः सुखम् ॥२६॥
26. tvare cāhamanenādya yadidaṁ me cikīrṣitam ,
tasya me tvaramāṇasya kuto nidrā kutaḥ sukham.
26. tvare ca aham anena adya yat idam me cikīrṣitam
tasya me tvaramāṇasya kutaḥ nidrā kutaḥ sukham
26. aham adya ca tvare anena yat idam me cikīrṣitam.
tasya tvaramāṇasya me kutaḥ nidrā kutaḥ sukham
26. I am eager right now to accomplish this task that I intend. For me, who is so intent on hastening, how can there be any sleep? How can there be any happiness?
न स जातः पुमाँल्लोके कश्चिन्न च भविष्यति ।
यो मे व्यावर्तयेदेतां वधे तेषां कृतां मतिम् ॥२७॥
27. na sa jātaḥ pumāँlloke kaścinna ca bhaviṣyati ,
yo me vyāvartayedetāṁ vadhe teṣāṁ kṛtāṁ matim.
27. na sa jātaḥ pumān loke kaścit na ca bhaviṣyati
yaḥ me vyāvartayet etām vadhe teṣām kṛtām matim
27. There is no man born in this world, nor will there be anyone, who could turn away this resolve of mine, which is fixed upon killing them.
संजय उवाच ।
एवमुक्त्वा महाराज द्रोणपुत्रः प्रतापवान् ।
एकान्ते योजयित्वाश्वान्प्रायादभिमुखः परान् ॥२८॥
28. saṁjaya uvāca ,
evamuktvā mahārāja droṇaputraḥ pratāpavān ,
ekānte yojayitvāśvānprāyādabhimukhaḥ parān.
28. sañjayaḥ uvāca evam uktvā mahārāja droṇaputraḥ pratāpavān
ekānte yojayitvā aśvān prayāt abhimukhaḥ parān
28. Saṃjaya said: "O great king, having thus spoken, Drona's powerful son (Aśvatthāman), having harnessed the horses aside, departed, facing the enemies."
तमब्रूतां महात्मानौ भोजशारद्वतावुभौ ।
किमयं स्यन्दनो युक्तः किं च कार्यं चिकीर्षितम् ॥२९॥
29. tamabrūtāṁ mahātmānau bhojaśāradvatāvubhau ,
kimayaṁ syandano yuktaḥ kiṁ ca kāryaṁ cikīrṣitam.
29. tam abrūtām mahātmānau bhojaśāradvatau ubhau kim
ayam syandanaḥ yuktaḥ kim ca kāryam cikīrṣitam
29. The two great souls, Bhoja (Kṛpa) and Śāradvata (Kṛtavarman), both spoke to him: "Why is this chariot harnessed? And what action is intended to be done?"
एकसार्थं प्रयातौ स्वस्त्वया सह नरर्षभ ।
समदुःखसुखौ चैव नावां शङ्कितुमर्हसि ॥३०॥
30. ekasārthaṁ prayātau svastvayā saha nararṣabha ,
samaduḥkhasukhau caiva nāvāṁ śaṅkitumarhasi.
30. ekasārtham prayātau svaḥ tvayā saha nararṣabha
samaduḥkhasukhau ca eva na āvām śaṅkitum arhasi
30. "O best of men, we two have set out with a common purpose, along with you. And indeed, you ought not to doubt us, who share equally in pain and pleasure."
अश्वत्थामा तु संक्रुद्धः पितुर्वधमनुस्मरन् ।
ताभ्यां तथ्यं तदाचख्यौ यदस्यात्मचिकीर्षितम् ॥३१॥
31. aśvatthāmā tu saṁkruddhaḥ piturvadhamanusmaran ,
tābhyāṁ tathyaṁ tadācakhyau yadasyātmacikīrṣitam.
31. Aśvatthāmā tu saṃkruddhaḥ pituḥ vadham anusmaran
tābhyām tathyam tadā ācakhyau yat asya ātmacikīrṣitam
31. Aśvatthāmā tu saṃkruddhaḥ pituḥ vadham anusmaran tadā
asya ātmacikīrṣitam yat tathyam tābhyām ācakhyau
31. Ashwatthama, greatly enraged and remembering his father's killing, then revealed to them his own intention.
हत्वा शतसहस्राणि योधानां निशितैः शरैः ।
न्यस्तशस्त्रो मम पिता धृष्टद्युम्नेन पातितः ॥३२॥
32. hatvā śatasahasrāṇi yodhānāṁ niśitaiḥ śaraiḥ ,
nyastaśastro mama pitā dhṛṣṭadyumnena pātitaḥ.
32. hatvā śatasahasrāṇi yodhānām niśitaiḥ śaraiḥ
nyastaśastraḥ mama pitā Dhṛṣṭadyumnena pātitaḥ
32. (mama) pitā nyastaśastraḥ (san) niśitaiḥ śaraiḥ
śatasahasrāṇi yodhānām hatvā Dhṛṣṭadyumnena pātitaḥ
32. My father, after killing hundreds of thousands of warriors with sharp arrows, was then struck down by Dhristadyumna while he had laid aside his weapons.
तं तथैव हनिष्यामि न्यस्तवर्माणमद्य वै ।
पुत्रं पाञ्चालराजस्य पापं पापेन कर्मणा ॥३३॥
33. taṁ tathaiva haniṣyāmi nyastavarmāṇamadya vai ,
putraṁ pāñcālarājasya pāpaṁ pāpena karmaṇā.
33. tam tathā eva haniṣyāmi nyastavarmāṇam adya
vai putram Pāñcālarājasya pāpam pāpena karmaṇā
33. adya vai aham pāpena karmaṇā nyastavarmāṇam
Pāñcālarājasya putram pāpam tam tathā eva haniṣyāmi
33. Today, I will certainly kill him, that wicked son of the Pañcāla king, who has cast off his armor, with a wicked deed (karma), just as he killed my father.
कथं च निहतः पापः पाञ्चालः पशुवन्मया ।
शस्त्राहवजितां लोकान्प्राप्नुयादिति मे मतिः ॥३४॥
34. kathaṁ ca nihataḥ pāpaḥ pāñcālaḥ paśuvanmayā ,
śastrāhavajitāṁ lokānprāpnuyāditi me matiḥ.
34. katham ca nihataḥ pāpaḥ Pāñcālaḥ paśuvat mayā
śastrāhavajitān lokān prāpnuyāt iti me matiḥ
34. ca katham mayā paśuvat nihataḥ pāpaḥ Pāñcālaḥ
śastrāhavajitān lokān prāpnuyāt? iti me matiḥ
34. And if that wicked Pañcāla is killed by me like an animal, how could he attain the worlds earned by those who die in battle (śastra-āhava)? This is my opinion.
क्षिप्रं संनद्धकवचौ सखड्गावात्तकार्मुकौ ।
समास्थाय प्रतीक्षेतां रथवर्यौ परंतपौ ॥३५॥
35. kṣipraṁ saṁnaddhakavacau sakhaḍgāvāttakārmukau ,
samāsthāya pratīkṣetāṁ rathavaryau paraṁtapau.
35. kṣipram saṃnaddhakavacau sakhaḍgau āttakārmukau
samāsthāya pratīkṣetām rathavaryau paraṃtapau
35. paraṃtapau saṃnaddhakavacau sakhaḍgau āttakārmukau
rathavaryau samāsthāya kṣipram pratīkṣetām
35. Quickly, those two tormentors of foes, having donned their armor, grasped their swords, and taken up their bows, should mount their excellent chariots and wait.
इत्युक्त्वा रथमास्थाय प्रायादभिमुखः परान् ।
तमन्वगात्कृपो राजन्कृतवर्मा च सात्वतः ॥३६॥
36. ityuktvā rathamāsthāya prāyādabhimukhaḥ parān ,
tamanvagātkṛpo rājankṛtavarmā ca sātvataḥ.
36. iti uktvā ratham āsthāya prāyāt abhimukhaḥ parān
tam anvagāt kṛpaḥ rājan kṛtavarmā ca sātvataḥ
36. rājan iti uktvā ratham āsthāya parān abhimukhaḥ
prāyāt kṛpaḥ ca sātvataḥ kṛtavarmā tam anvagāt
36. Having spoken thus, he mounted his chariot and advanced, facing the enemies. Kṛpa, O King, and Kṛtavarmā, a Sātvata, followed him.
ते प्रयाता व्यरोचन्त परानभिमुखास्त्रयः ।
हूयमाना यथा यज्ञे समिद्धा हव्यवाहनाः ॥३७॥
37. te prayātā vyarocanta parānabhimukhāstrayaḥ ,
hūyamānā yathā yajñe samiddhā havyavāhanāḥ.
37. te prayātāḥ vyarocanta parān abhimukhāḥ trayaḥ
hūyamānāḥ yathā yajñe samiddhāḥ havyavāhanāḥ
37. trayaḥ prayātāḥ parān abhimukhāḥ te vyarocanta
yathā yajñe hūyamānāḥ samiddhāḥ havyavāhanāḥ
37. The three, having advanced and facing their enemies, shone brilliantly, just like kindled fires receiving offerings in a Vedic ritual (yajña).
ययुश्च शिबिरं तेषां संप्रसुप्तजनं विभो ।
द्वारदेशं तु संप्राप्य द्रौणिस्तस्थौ रथोत्तमे ॥३८॥
38. yayuśca śibiraṁ teṣāṁ saṁprasuptajanaṁ vibho ,
dvāradeśaṁ tu saṁprāpya drauṇistasthau rathottame.
38. yayuḥ ca śibiram teṣām samprasuptajanam vibho
dvāradeśam tu samprāpya drauṇiḥ tasthau rathottame
38. vibho te ca teṣām samprasuptajanam śibiram yayuḥ
tu drauṇiḥ dvāradeśam samprāpya rathottame tasthau
38. And, O lord, they approached their camp, where the people were deeply asleep. But Drauṇi, having reached the entrance, stood in his excellent chariot.