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महाभारतः       mahābhārataḥ - book-12, chapter-107

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राजपुत्र उवाच ।
न निकृत्या न दम्भेन ब्रह्मन्निच्छामि जीवितुम् ।
नाधर्मयुक्तानिच्छेयमर्थान्सुमहतोऽप्यहम् ॥१॥
1. rājaputra uvāca ,
na nikṛtyā na dambhena brahmannicchāmi jīvitum ,
nādharmayuktāniccheyamarthānsumahato'pyaham.
1. rājaputraḥ uvāca na nikṛtyā na dambhena brahman icchāmi
jīvitum na adharmayuktān iccheyam arthān sumahataḥ api aham
1. The prince said, 'O Brahmana, I do not wish to live by deceit or hypocrisy (dambha). Nor would I desire even very great gains that are associated with unrighteousness (adharma).'
पुरस्तादेव भगवन्मयैतदपवर्जितम् ।
येन मां नाभिशङ्केत यद्वा कृत्स्नं हितं भवेत् ॥२॥
2. purastādeva bhagavanmayaitadapavarjitam ,
yena māṁ nābhiśaṅketa yadvā kṛtsnaṁ hitaṁ bhavet.
2. purastāt eva bhagavan mayā etat apavarjitam yena
mām na abhiśaṅketa yat vā kṛtsnam hitam bhavet
2. O venerable one (Bhagavan), I had already renounced this long ago, either so that no one should suspect me, or so that what is entirely beneficial (hita) might come to pass.
आनृशंस्येन धर्मेण लोके ह्यस्मिञ्जिजीविषुः ।
नाहमेतदलं कर्तुं नैतन्मय्युपपद्यते ॥३॥
3. ānṛśaṁsyena dharmeṇa loke hyasmiñjijīviṣuḥ ,
nāhametadalaṁ kartuṁ naitanmayyupapadyate.
3. ānṛśaṃsyena dharmeṇa loke hi asmin jijīviṣuḥ na
aham etat alam kartum na etat mayi upapadyate
3. Desiring to live in this world with kindness and in accordance with natural law (dharma), I am not capable of doing such a thing, nor is it appropriate for me.
मुनिरुवाच ।
उपपन्नस्त्वमेतेन यथा क्षत्रिय भाषसे ।
प्रकृत्या ह्युपपन्नोऽसि बुद्ध्या चाद्भुतदर्शन ॥४॥
4. muniruvāca ,
upapannastvametena yathā kṣatriya bhāṣase ,
prakṛtyā hyupapanno'si buddhyā cādbhutadarśana.
4. muniḥ uvāca upapannaḥ tvam etena yathā kṣatriya bhāṣase
prakṛtyā hi upapannaḥ asi buddhyā ca adbhutadarśana
4. muniḥ uvāca kṣatriya yathā bhāṣase,
tvam etena upapannaḥ.
hi prakṛtyā ca buddhyā adbhutadarśana asi upapannaḥ.
4. The sage said: 'You are indeed worthy of this, O Kṣatriya, in the way you speak. Truly, you are endowed with your innate nature (prakṛti) and with intellect, O one of wondrous insight.'
उभयोरेव वामर्थे यतिष्ये तव तस्य च ।
संश्लेषं वा करिष्यामि शाश्वतं ह्यनपायिनम् ॥५॥
5. ubhayoreva vāmarthe yatiṣye tava tasya ca ,
saṁśleṣaṁ vā kariṣyāmi śāśvataṁ hyanapāyinam.
5. ubhayoḥ eva vām arthe yatiṣye tava tasya ca
saṃśleṣam vā kariṣyāmi śāśvatam hi anapāyinam
5. ubhayoḥ vām tava ca tasya ca arthe eva yatiṣye.
vā saṃśleṣam śāśvatam hi anapāyinam kariṣyāmi.
5. I will indeed strive for the purpose of both of you, for your sake and for his. And I will forge an everlasting and indestructible union.
त्वादृशं हि कुले जातमनृशंसं बहुश्रुतम् ।
अमात्यं को न कुर्वीत राज्यप्रणयकोविदम् ॥६॥
6. tvādṛśaṁ hi kule jātamanṛśaṁsaṁ bahuśrutam ,
amātyaṁ ko na kurvīta rājyapraṇayakovidam.
6. tvādṛśam hi kule jātam anṛśaṃsam bahuśrutam
amātyam kaḥ na kurvīta rājyapraṇayakovidam
6. kaḥ tvādṛśam anṛśaṃsam bahuśrutam
rājyapraṇayakovidam kule jātam hi amātyam na kurvīta?
6. Who would not appoint a minister like you, born in a noble family, compassionate, highly learned, and skilled in matters of statecraft?
यस्त्वं प्रव्रजितो राज्याद्व्यसनं चोत्तमं गतः ।
आनृशंस्येन वृत्तेन क्षत्रियेच्छसि जीवितुम् ॥७॥
7. yastvaṁ pravrajito rājyādvyasanaṁ cottamaṁ gataḥ ,
ānṛśaṁsyena vṛttena kṣatriyecchasi jīvitum.
7. yaḥ tvam pravrajitaḥ rājyāt vyasanam ca uttamam
gataḥ ānṛśaṃsyena vṛttena kṣatriya icchasi jīvitum
7. yaḥ tvam rājyāt pravrajitaḥ ca uttamam vyasanam gataḥ,
kṣatriya ānṛśaṃsyena vṛttena jīvitum icchasi.
7. You, who have abandoned the kingdom and faced the direst misfortune, O Kṣatriya, yet you wish to live your life with a compassionate disposition.
आगन्ता मद्गृहं तात वैदेहः सत्यसंगरः ।
यथाहं तं नियोक्ष्यामि तत्करिष्यत्यसंशयम् ॥८॥
8. āgantā madgṛhaṁ tāta vaidehaḥ satyasaṁgaraḥ ,
yathāhaṁ taṁ niyokṣyāmi tatkariṣyatyasaṁśayam.
8. āgantā mat gṛham tāta vaidehaḥ satyasaṅgaraḥ
yathā aham tam niyokṣyāmi tat kariṣyati asaṃśayam
8. tāta vaidehaḥ satyasaṅgaraḥ mat gṛham āgantā aham
tam yathā niyokṣyāmi tat asaṃśayam kariṣyati
8. Dear one, the King of Videha, who is true to his promise, will come to my house. Without a doubt, he will do whatever I instruct him to do.
भीष्म उवाच ।
तत आहूय वैदेहं मुनिर्वचनमब्रवीत् ।
अयं राजकुले जातो विदिताभ्यन्तरो मम ॥९॥
9. bhīṣma uvāca ,
tata āhūya vaidehaṁ munirvacanamabravīt ,
ayaṁ rājakule jāto viditābhyantaro mama.
9. bhīṣmaḥ uvāca tataḥ āhūya vaideham muniḥ vacanam
abravīt ayam rājakule jātaḥ viditābhyantaraḥ mama
9. bhīṣmaḥ uvāca tataḥ muniḥ vaideham āhūya vacanam
abravīt ayam rājakule jātaḥ mama viditābhyantaraḥ
9. Bhishma said: Then, having called the King of Videha, the sage spoke these words: 'This person was born in a royal lineage, and his inner character is known to me.'
आदर्श इव शुद्धात्मा शारदश्चन्द्रमा इव ।
नास्मिन्पश्यामि वृजिनं सर्वतो मे परीक्षितः ॥१०॥
10. ādarśa iva śuddhātmā śāradaścandramā iva ,
nāsminpaśyāmi vṛjinaṁ sarvato me parīkṣitaḥ.
10. ādarśaḥ iva śuddhātmā śāradaḥ candramāḥ iva na
asmin paśyāmi vṛjinam sarvataḥ me parīkṣitaḥ
10. ayam ādarśaḥ iva śuddhātmā śāradaḥ candramāḥ iva
asmin aham vṛjinam na paśyāmi me sarvataḥ parīkṣitaḥ
10. He is pure-souled (ātman) like a mirror, or like the autumnal moon. I see no fault in him; he has been thoroughly examined by me.
तेन ते संधिरेवास्तु विश्वसास्मिन्यथा मयि ।
न राज्यमनमात्येन शक्यं शास्तुममित्रहन् ॥११॥
11. tena te saṁdhirevāstu viśvasāsminyathā mayi ,
na rājyamanamātyena śakyaṁ śāstumamitrahan.
11. tena te sandhiḥ eva astu viśvasa asmin yathā mayi
na rājyam anāmātyena śakyam śāstum amitrahant
11. tena te sandhiḥ eva astu yathā mayi asmin viśvasa
amitrahant anāmātyena rājyam śāstum na śakyam
11. Therefore, let there indeed be an alliance for you with him. Trust in him just as you trust in me. O slayer of enemies, a kingdom cannot be ruled by one without a minister.
अमात्यः शूर एव स्याद्बुद्धिसंपन्न एव च ।
ताभ्यां चैव भयं राज्ञः पश्य राज्यस्य योजनम् ।
धर्मात्मनां क्वचिल्लोके नान्यास्ति गतिरीदृशी ॥१२॥
12. amātyaḥ śūra eva syādbuddhisaṁpanna eva ca ,
tābhyāṁ caiva bhayaṁ rājñaḥ paśya rājyasya yojanam ,
dharmātmanāṁ kvacilloke nānyāsti gatirīdṛśī.
12. amātyaḥ śūraḥ eva syāt buddhisampannaḥ
eva ca | tābhyām ca eva bhayam rājñaḥ
paśya rājyasya yojanam | dharmātmanām
kvacit loke na anyā asti gatiḥ īdṛśī
12. amātyaḥ śūraḥ eva buddhisampannaḥ ca
eva syāt tābhyām ca eva rājñaḥ bhayam
rājyasya yojanam paśya loke
dharmātmanām īdṛśī anyā gatiḥ na asti kvacit
12. A minister should certainly be brave and also endowed with intelligence. However, from these two (qualities), there is danger for the king. Therefore, observe the proper administration (yojana) of the kingdom. For those of righteous intrinsic nature (dharma), there is no other such course (gati) in this world.
कृतात्मा राजपुत्रोऽयं सतां मार्गमनुष्ठितः ।
सुसंगृहीतस्त्वेवैष त्वया धर्मपुरोगमः ।
संसेव्यमानः शत्रूंस्ते गृह्णीयान्महतो गणान् ॥१३॥
13. kṛtātmā rājaputro'yaṁ satāṁ mārgamanuṣṭhitaḥ ,
susaṁgṛhītastvevaiṣa tvayā dharmapurogamaḥ ,
saṁsevyamānaḥ śatrūṁste gṛhṇīyānmahato gaṇān.
13. kṛtātmā rājaputraḥ ayam satām mārgam
anuṣṭhitaḥ | susaṃgṛhītaḥ tu eva eṣaḥ
tvayā dharmapuragamaḥ | saṃsevyamānaḥ
śatrūn te gṛhṇīyāt mahataḥ gaṇān
13. ayam rājaputraḥ kṛtātmā satām mārgam
anuṣṭhitaḥ eṣaḥ tu eva dharmapuragamaḥ
tvayā susaṃgṛhītaḥ saṃsevyamānaḥ
te mahataḥ gaṇān śatrūn gṛhṇīyāt
13. This prince, disciplined in spirit (kṛtātmā), follows the path of the virtuous. This very one, whose intrinsic nature (dharma) is paramount, should be carefully managed by you. If he is properly cultivated, he would conquer your great multitudes of enemies.
यद्ययं प्रतियुध्येत्त्वां स्वकर्म क्षत्रियस्य तत् ।
जिगीषमाणस्त्वां युद्धे पितृपैतामहे पदे ॥१४॥
14. yadyayaṁ pratiyudhyettvāṁ svakarma kṣatriyasya tat ,
jigīṣamāṇastvāṁ yuddhe pitṛpaitāmahe pade.
14. yadi ayam pratiyudhyet tvām svakarma kṣatriyasya
tat | jigīṣamāṇaḥ tvām yuddhe pitṛpaitāmahe pade
14. yadi ayam tvām pratiyudhyet,
tat kṣatriyasya svakarma pitṛpaitāmahe pade yuddhe tvām jigīṣamāṇaḥ
14. If this one (the prince) were to fight against you, that would be his own inherent action (svakarma) as a warrior (kṣatriya). (He would be) desiring to conquer you in battle for the hereditary position.
त्वं चापि प्रतियुध्येथा विजिगीषुव्रते स्थितः ।
अयुद्ध्वैव नियोगान्मे वशे वैदेह ते स्थितः ॥१५॥
15. tvaṁ cāpi pratiyudhyethā vijigīṣuvrate sthitaḥ ,
ayuddhvaiva niyogānme vaśe vaideha te sthitaḥ.
15. tvam ca api pratiyudhyethāḥ vijigīṣuvrate sthitaḥ
| ayuddhvā eva niyogāt me vaśe vaideha te sthitaḥ
15. tvam ca api vijigīṣuvrate sthitaḥ pratiyudhyethāḥ he vaideha,
ayuddhvā eva me niyogāt te vaśe sthitaḥ
15. And you too should fight back, upholding the vow of one who desires victory. (Alternatively,) without fighting, by my command, O Vaideha, he will remain under your control.
स त्वं धर्ममवेक्षस्व त्यक्त्वाधर्ममसांप्रतम् ।
न हि कामान्न च द्रोहात्स्वधर्मं हातुमर्हसि ॥१६॥
16. sa tvaṁ dharmamavekṣasva tyaktvādharmamasāṁpratam ,
na hi kāmānna ca drohātsvadharmaṁ hātumarhasi.
16. sa tvam dharmam avekṣasva tyaktvā adharmam asāṃpratam
na hi kāmāt na ca drohāt svadharmam hātum arhasi
16. tvam asāṃpratam adharmam tyaktvā dharmam avekṣasva
hi kāmāt na ca drohāt svadharmam hātum na arhasi
16. Therefore, you should uphold your natural law (dharma), abandoning what is improper and unrighteous. Indeed, you should not abandon your own intrinsic nature (svadharma) out of desire or malice.
नैव नित्यं जयस्तात नैव नित्यं पराजयः ।
तस्माद्भोजयितव्यश्च भोक्तव्यश्च परो जनः ॥१७॥
17. naiva nityaṁ jayastāta naiva nityaṁ parājayaḥ ,
tasmādbhojayitavyaśca bhoktavyaśca paro janaḥ.
17. na eva nityam jayaḥ tāta na eva nityam parājayaḥ
tasmāt bhojayitavyaḥ ca bhoktavyaḥ ca paraḥ janaḥ
17. tāta nityam jayaḥ na eva nityam parājayaḥ na eva
tasmāt paraḥ janaḥ bhojayitavyaḥ ca ca bhoktavyaḥ
17. O dear one, there is neither perpetual victory nor perpetual defeat. Therefore, one's opponents should be fed and sustained.
आत्मन्येव हि संदृश्यावुभौ जयपराजयौ ।
निःशेषकारिणां तात निःशेषकरणाद्भयम् ॥१८॥
18. ātmanyeva hi saṁdṛśyāvubhau jayaparājayau ,
niḥśeṣakāriṇāṁ tāta niḥśeṣakaraṇādbhayam.
18. ātmani eva hi saṃdṛśyau ubhau jayaparājayau
niḥśeṣakāriṇām tāta niḥśeṣakaraṇāt bhayam
18. tāta jayaparājayau ubhau ātmani eva hi
saṃdṛśyau niḥśeṣakāriṇām niḥśeṣakaraṇāt bhayam
18. Indeed, both victory and defeat are to be seen within one's own self (ātman). O dear one, for those who seek to leave nothing remaining (or act with utter completeness), fear arises from such exhaustive action.
इत्युक्तः प्रत्युवाचेदं वचनं ब्राह्मणर्षभम् ।
अभिपूज्याभिसत्कृत्य पूजार्हमनुमान्य च ॥१९॥
19. ityuktaḥ pratyuvācedaṁ vacanaṁ brāhmaṇarṣabham ,
abhipūjyābhisatkṛtya pūjārhamanumānya ca.
19. iti uktaḥ pratyuvāca idam vacanam brāhmaṇarṣabham
abhipūjya abhisatkṛtya pūjā arham anumānya ca
19. iti uktaḥ abhipūjya abhisatkṛtya pūjārham ca
anumānya brāhmaṇarṣabham idam vacanam pratyuvāca
19. Having been thus addressed, he replied with these words to the foremost Brahmin (brāhmaṇarṣabha), having greatly honored, respectfully treated, and acknowledged him as worthy of veneration.
यथा ब्रूयान्महाप्राज्ञो यथा ब्रूयाद्बहुश्रुतः ।
श्रेयस्कामो यथा ब्रूयादुभयोर्यत्क्षमं भवेत् ॥२०॥
20. yathā brūyānmahāprājño yathā brūyādbahuśrutaḥ ,
śreyaskāmo yathā brūyādubhayoryatkṣamaṁ bhavet.
20. yathā brūyāt mahāprājñaḥ yathā brūyāt bahuśrutaḥ
śreyaskāmaḥ yathā brūyāt ubhayoḥ yat kṣamam bhavet
20. mahāprājñaḥ yathā brūyāt bahuśrutaḥ yathā brūyāt
śreyaskāmaḥ yathā brūyāt ubhayoḥ yat kṣamam bhavet
20. Just as a greatly wise person would speak, just as a very learned person would speak, and just as one desirous of welfare would speak - whatever is beneficial for both parties, that should be expressed.
तथा वचनमुक्तोऽस्मि करिष्यामि च तत्तथा ।
एतद्धि परमं श्रेयो न मेऽत्रास्ति विचारणा ॥२१॥
21. tathā vacanamukto'smi kariṣyāmi ca tattathā ,
etaddhi paramaṁ śreyo na me'trāsti vicāraṇā.
21. tathā vacanam uktaḥ asmi kariṣyāmi ca tat tathā
etat hi paramam śreyaḥ na me atra asti vicāraṇā
21. uktaḥ asmi ca tathā tat tathā kariṣyāmi hi
etat paramam śreyaḥ atra me vicāraṇā na asti
21. I have been advised accordingly, and I shall certainly do that very thing in the same manner. Indeed, this is the supreme welfare (śreyas), and I have no doubt or hesitation concerning it.
ततः कौसल्यमाहूय वैदेहो वाक्यमब्रवीत् ।
धर्मतो नीतितश्चैव बलेन च जितो मया ॥२२॥
22. tataḥ kausalyamāhūya vaideho vākyamabravīt ,
dharmato nītitaścaiva balena ca jito mayā.
22. tataḥ kausalyam āhūya vaidehaḥ vākyam abravīt
dharmataḥ nītitaḥ ca eva balena ca jitaḥ mayā
22. tataḥ vaidehaḥ kausalyam āhūya vākyam abravīt
mayā dharmataḥ nītitaḥ ca eva balena ca jitaḥ
22. Then, the king of Videha, having summoned Kausalya, spoke these words: 'You have been conquered by me through my adherence to natural law (dharma), by my policy, and by my strength.'
सोऽहं त्वया त्वात्मगुणैर्जितः पार्थिवसत्तम ।
आत्मानमनवज्ञाय जितवद्वर्ततां भवान् ॥२३॥
23. so'haṁ tvayā tvātmaguṇairjitaḥ pārthivasattama ,
ātmānamanavajñāya jitavadvartatāṁ bhavān.
23. saḥ aham tvayā tu ātmaguṇaiḥ jitaḥ pārthivasattama
ātmānam anavajñāya jitavat vartatām bhavān
23. pārthivasattama saḥ aham tu tvayā ātmaguṇaiḥ
jitaḥ bhavān ātmānam anavajñāya jitavat vartatām
23. O best of kings (pārthivasattama), I, myself, am now conquered by you through your intrinsic qualities (qualities of the ātman). Therefore, without disrespecting your own self (ātman), may you conduct yourself as a true conqueror.
नावमन्ये च ते बुद्धिं नावमन्ये च पौरुषम् ।
नावमन्ये जयामीति जितवद्वर्ततां भवान् ॥२४॥
24. nāvamanye ca te buddhiṁ nāvamanye ca pauruṣam ,
nāvamanye jayāmīti jitavadvartatāṁ bhavān.
24. na avamanye ca te buddhim na avamanye ca pauruṣam
na avamanye jayāmi iti jitavat vartatām bhavān
24. (aham) te buddhim ca na avamanye,
pauruṣam ca na avamanye.
(aham) jayāmi iti na avamanye.
bhavān jitavat vartatām.
24. I do not underestimate your intellect, nor do I underestimate your prowess. I do not claim victory (saying 'I am conquering'). Rather, you should act as if you have already conquered.
यथावत्पूजितो राजन्गृहं गन्तासि मे गृहात् ।
ततः संपूज्य तौ विप्रं विश्वस्तौ जग्मतुर्गृहान् ॥२५॥
25. yathāvatpūjito rājangṛhaṁ gantāsi me gṛhāt ,
tataḥ saṁpūjya tau vipraṁ viśvastau jagmaturgṛhān.
25. yathāvat pūjitaḥ rājan gṛham gantā asi me gṛhāt |
tataḥ sampūjya tau vipram viśvastau jagmatuḥ gṛhān
25. rājan yathāvat pūjitaḥ me gṛhāt gṛham gantā asi.
tataḥ tau viśvastau vipram sampūjya gṛhān jagmatuḥ.
25. Properly honored, O King, you will go home from my house. Thereafter, having honored that Brahmin, those two, full of trust, went to their homes.
वैदेहस्त्वथ कौसल्यं प्रवेश्य गृहमञ्जसा ।
पाद्यार्घ्यमधुपर्कैस्तं पूजार्हं प्रत्यपूजयत् ॥२६॥
26. vaidehastvatha kausalyaṁ praveśya gṛhamañjasā ,
pādyārghyamadhuparkaistaṁ pūjārhaṁ pratyapūjayat.
26. vaidehaḥ tu atha kausalyam praveśya gṛham añjasā |
pādyārghyamadhuparkaiḥ tam pūjārham prati apūjayat
26. atha tu vaidehaḥ kausalyam añjasā gṛham praveśya,
tam pūjārham pādyārghyamadhuparkaiḥ prati apūjayat.
26. Then, Vaideha, having swiftly escorted Kausalya into his house, honored that revered guest with foot-water, respectful offerings, and a honey-mix.
ददौ दुहितरं चास्मै रत्नानि विविधानि च ।
एष राज्ञां परो धर्मः सह्यौ जयपराजयौ ॥२७॥
27. dadau duhitaraṁ cāsmai ratnāni vividhāni ca ,
eṣa rājñāṁ paro dharmaḥ sahyau jayaparājayau.
27. dadau duhitaram ca asmai ratnāni vividhāni ca |
eṣaḥ rājñām paraḥ dharmaḥ sahyam jayaparājayau
27. (saḥ) asmai duhitaram ca vividhāni ratnāni ca dadau.
eṣaḥ rājñām paraḥ dharmaḥ (asti).
jayaparājayau sahyam.
27. He also gave his daughter and various jewels to him. This is the supreme duty (dharma) of kings: both victory and defeat must be endured.