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महाभारतः       mahābhārataḥ - book-12, chapter-11

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अर्जुन उवाच ।
अत्रैवोदाहरन्तीममितिहासं पुरातनम् ।
तापसैः सह संवादं शक्रस्य भरतर्षभ ॥१॥
1. arjuna uvāca ,
atraivodāharantīmamitihāsaṁ purātanam ,
tāpasaiḥ saha saṁvādaṁ śakrasya bharatarṣabha.
1. arjunaḥ uvāca atra eva udāharanti imam itihāsam
purātanam tāpasaiḥ saha saṃvādam śakrasya bharatarṣabha
1. arjunaḥ uvāca bharatarṣabha atra eva imam purātanam
itihāsam śakrasya tāpasaiḥ saha saṃvādam udāharanti
1. Arjuna said: 'O best of Bharatas, in this regard, they recount this ancient narrative (itihāsa), a conversation between Shakra and ascetics.'
केचिद्गृहान्परित्यज्य वनमभ्यगमन्द्विजाः ।
अजातश्मश्रवो मन्दाः कुले जाताः प्रवव्रजुः ॥२॥
2. kecidgṛhānparityajya vanamabhyagamandvijāḥ ,
ajātaśmaśravo mandāḥ kule jātāḥ pravavrajuḥ.
2. kecit gṛhān parityajya vanam abhyagaman dvijāḥ
ajātaśmaśravaḥ mandāḥ kule jātāḥ pravavrajuḥ
2. kecit dvijāḥ kule jātāḥ ajātaśmaśravaḥ mandāḥ
gṛhān parityajya vanam abhyagaman pravavrajuḥ
2. Some twice-born (dvija) individuals, having abandoned their homes, entered the forest. They were born into (good) families, with beards not yet grown, and were rather naive, yet they embarked on the ascetic path.
धर्मोऽयमिति मन्वाना ब्रह्मचर्ये व्यवस्थिताः ।
त्यक्त्वा गृहान्पितॄंश्चैव तानिन्द्रोऽन्वकृपायत ॥३॥
3. dharmo'yamiti manvānā brahmacarye vyavasthitāḥ ,
tyaktvā gṛhānpitṝṁścaiva tānindro'nvakṛpāyata.
3. dharmaḥ ayam iti manvānāḥ brahmacarye vyavasthitāḥ
tyaktvā gṛhān pitṝn ca eva tān indraḥ anvakṛpāyata
3. ayam dharmaḥ iti manvānāḥ brahmacarye vyavasthitāḥ
gṛhān pitṝn ca eva tyaktvā tān indraḥ anvakṛpāyata
3. Thinking, "This is our natural law (dharma)," they lived a life of celibacy (brahmacarya), having abandoned their homes and fathers. Indra then showed compassion to them.
तानाबभाषे भगवान्पक्षी भूत्वा हिरण्मयः ।
सुदुष्करं मनुष्यैश्च यत्कृतं विघसाशिभिः ॥४॥
4. tānābabhāṣe bhagavānpakṣī bhūtvā hiraṇmayaḥ ,
suduṣkaraṁ manuṣyaiśca yatkṛtaṁ vighasāśibhiḥ.
4. tān ābabhāṣe bhagavān pakṣī bhūtvā hiraṇmayaḥ
suduṣkaram manuṣyaiḥ ca yat kṛtam vighasāśibhiḥ
4. bhagavān hiraṇmayaḥ pakṣī bhūtvā tān ābabhāṣe yat
ca manuṣyaiḥ vighasāśibhiḥ kṛtam (tat) suduṣkaram
4. The venerable golden bird, appearing before them, said, "What you, as humans subsisting on leftovers, have accomplished is extremely difficult."
पुण्यं च बत कर्मैषां प्रशस्तं चैव जीवितम् ।
संसिद्धास्ते गतिं मुख्यां प्राप्ता धर्मपरायणाः ॥५॥
5. puṇyaṁ ca bata karmaiṣāṁ praśastaṁ caiva jīvitam ,
saṁsiddhāste gatiṁ mukhyāṁ prāptā dharmaparāyaṇāḥ.
5. puṇyam ca bata karma eṣām praśastam ca eva jīvitam
saṃsiddhāḥ te gatim mukhyām prāptāḥ dharmaparāyaṇāḥ
5. ca bata eṣām karma puṇyam ca eva jīvitam praśastam
dharmaparāyaṇāḥ te saṃsiddhāḥ mukhyām gatim prāptāḥ
5. Indeed, their actions are virtuous, and their lives are praiseworthy. Devoted to natural law (dharma), they are perfected and have attained the highest destination.
ऋषय ऊचुः ।
अहो बतायं शकुनिर्विघसाशान्प्रशंसति ।
अस्मान्नूनमयं शास्ति वयं च विघसाशिनः ॥६॥
6. ṛṣaya ūcuḥ ,
aho batāyaṁ śakunirvighasāśānpraśaṁsati ,
asmānnūnamayaṁ śāsti vayaṁ ca vighasāśinaḥ.
6. ṛṣayaḥ ūcuḥ aho bata ayam śakuniḥ vighasāśān praśaṃsati
asmān nūnam ayam śāsti vayam ca vighasāśinaḥ
6. ṛṣayaḥ ūcuḥ aho bata ayam śakuniḥ vighasāśān praśaṃsati
nūnam ayam asmān śāsti ca vayam vighasāśinaḥ
6. The sages said, "Oh, indeed this bird is praising those who subsist on leftovers! Surely, it is instructing us, for we too subsist on leftovers."
शकुनिरुवाच ।
नाहं युष्मान्प्रशंसामि पङ्कदिग्धान्रजस्वलान् ।
उच्छिष्टभोजिनो मन्दानन्ये वै विघसाशिनः ॥७॥
7. śakuniruvāca ,
nāhaṁ yuṣmānpraśaṁsāmi paṅkadigdhānrajasvalān ,
ucchiṣṭabhojino mandānanye vai vighasāśinaḥ.
7. śakuniḥ uvāca na aham yuṣmān praśaṃsāmi paṅka-digdhān
rajasvalān ucchiṣṭa-bhojinaḥ mandān anye vai vighasa-āśinaḥ
7. śakuniḥ uvāca aham na praśaṃsāmi yuṣmān paṅka-digdhān rajasvalān ucchiṣṭa-bhojinaḥ mandān,
anye vai vighasa-āśinaḥ
7. Śakuni said: I do not praise you, who are smeared with mud, covered in dust, and dull-witted eaters of leftovers. Indeed, others among you are eaters of the leavings of others' meals.
ऋषय ऊचुः ।
इदं श्रेयः परमिति वयमेवाभ्युपास्महे ।
शकुने ब्रूहि यच्छ्रेयो भृशं वै श्रद्दधाम ते ॥८॥
8. ṛṣaya ūcuḥ ,
idaṁ śreyaḥ paramiti vayamevābhyupāsmahe ,
śakune brūhi yacchreyo bhṛśaṁ vai śraddadhāma te.
8. ṛṣayaḥ ūcuḥ idam śreyaḥ param iti vayam eva abhyupāsmahe
śakune brūhi yat śreyaḥ bhṛśam vai śraddadhāma te
8. ṛṣayaḥ ūcuḥ vayam eva idam param śreyaḥ iti abhyupāsmahe śakune brūhi yat śreyaḥ,
te bhṛśam vai śraddadhāma
8. The sages said: 'We ourselves uphold this as the supreme good.' Śakuni, tell us what is truly good; we have indeed great faith in you.
शकुनिरुवाच ।
यदि मां नाभिशङ्कध्वं विभज्यात्मानमात्मना ।
ततोऽहं वः प्रवक्ष्यामि याथातथ्यं हितं वचः ॥९॥
9. śakuniruvāca ,
yadi māṁ nābhiśaṅkadhvaṁ vibhajyātmānamātmanā ,
tato'haṁ vaḥ pravakṣyāmi yāthātathyaṁ hitaṁ vacaḥ.
9. śakuniḥ uvāca yadi mām na abhiśaṅkadhvam vibhajya ātmānam
ātmanā tataḥ aham vaḥ pravakṣyāmi yāthātathyam hitam vacaḥ
9. śakuniḥ uvāca yadi mām na abhiśaṅkadhvam ca vibhajya ātmānam ātmanā,
tataḥ aham vaḥ yāthātathyam hitam vacaḥ pravakṣyāmi
9. Śakuni said: 'If you do not doubt me, discerning the self (ātman) through your own self (ātman), then I will speak to you beneficial words as they truly are.'
ऋषय ऊचुः ।
शृणुमस्ते वचस्तात पन्थानो विदितास्तव ।
नियोगे चैव धर्मात्मन्स्थातुमिच्छाम शाधि नः ॥१०॥
10. ṛṣaya ūcuḥ ,
śṛṇumaste vacastāta panthāno viditāstava ,
niyoge caiva dharmātmansthātumicchāma śādhi naḥ.
10. ṛṣayaḥ ūcuḥ śṛṇumaḥ te vacas tāta panthānaḥ viditāḥ tava
niyoge ca eva dharma-ātman sthātum icchāma śādhi naḥ
10. ṛṣayaḥ ūcuḥ tāta,
te vacas śṛṇumaḥ tava panthānaḥ viditāḥ [santi] ca eva he dharmātman,
niyoge sthātum icchāma naḥ śādhi
10. The sages said: 'Dear one, we listen to your words; your paths are known to us. And O righteous soul (dharmātman), we indeed wish to abide by your instruction. Teach us!'
शकुनिरुवाच ।
चतुष्पदां गौः प्रवरा लोहानां काञ्चनं वरम् ।
शब्दानां प्रवरो मन्त्रो ब्राह्मणो द्विपदां वरः ॥११॥
11. śakuniruvāca ,
catuṣpadāṁ gauḥ pravarā lohānāṁ kāñcanaṁ varam ,
śabdānāṁ pravaro mantro brāhmaṇo dvipadāṁ varaḥ.
11. śakuniḥ uvāca catuṣpadām gauḥ pravarā lohānām kāñcanam
varam śabdānām pravaraḥ mantraḥ brāhmaṇaḥ dvipadām varaḥ
11. śakuniḥ uvāca catuṣpadām gauḥ pravarā lohānām kāñcanam
varam śabdānām mantraḥ pravaraḥ dvipadām brāhmaṇaḥ varaḥ
11. Śakuni said: Among quadrupeds, the cow is preeminent. Among metals, gold is superior. Among utterances, the sacred utterance (mantra) is foremost. Among bipeds, the brahmin is excellent.
मन्त्रोऽयं जातकर्मादि ब्राह्मणस्य विधीयते ।
जीवतो यो यथाकालं श्मशाननिधनादिति ॥१२॥
12. mantro'yaṁ jātakarmādi brāhmaṇasya vidhīyate ,
jīvato yo yathākālaṁ śmaśānanidhanāditi.
12. mantraḥ ayam jātakarmādi brāhmaṇasya vidhīyate
jīvataḥ yaḥ yathākālam śmaśānanidhanāt iti
12. ayam mantraḥ jātakarmādi brāhmaṇasya jīvataḥ
yaḥ yathākālam śmaśānanidhanāt iti vidhīyate
12. This sacred utterance (mantra), beginning with the birth ceremony (jātakarma), is prescribed for a brahmin during his lifetime, to be performed at the appropriate time until the final rites performed in the cremation ground.
कर्माणि वैदिकान्यस्य स्वर्ग्यः पन्थास्त्वनुत्तमः ।
अथ सर्वाणि कर्माणि मन्त्रसिद्धानि चक्षते ॥१३॥
13. karmāṇi vaidikānyasya svargyaḥ panthāstvanuttamaḥ ,
atha sarvāṇi karmāṇi mantrasiddhāni cakṣate.
13. karmāṇi vaidikāni asya svargyaḥ panthāḥ tu anuttamaḥ
atha sarvāṇi karmāṇi mantrasiddhāni cakṣate
13. asya vaidikāni karmāṇi tu anuttamaḥ svargyaḥ
panthāḥ atha sarvāṇi karmāṇi mantrasiddhāni cakṣate
13. Indeed, his Vedic actions (karma) are the unequalled path to heaven. Furthermore, all actions (karma) are regarded as perfected through sacred utterances (mantra).
आम्नायदृढवादीनि तथा सिद्धिरिहेष्यते ।
मासार्धमासा ऋतव आदित्यशशितारकम् ॥१४॥
14. āmnāyadṛḍhavādīni tathā siddhiriheṣyate ,
māsārdhamāsā ṛtava ādityaśaśitārakam.
14. āmnāyadṛḍhavādīni tathā siddhiḥ iha iṣyate
māsārdhamāsāḥ ṛtavaḥ ādityaśaśitārakam
14. āmnāyadṛḍhavādīni tathā iha siddhiḥ iṣyate
māsārdhamāsāḥ ṛtavaḥ ādityaśaśitārakam
14. The traditions (āmnāya) that are firmly established (or strongly proclaimed), thus success is desired here. Months, half-months, seasons, the sun, the moon, and the stars (are also related to this system/order).
ईहन्ते सर्वभूतानि तदृतं कर्मसङ्गिनाम् ।
सिद्धिक्षेत्रमिदं पुण्यमयमेवाश्रमो महान् ॥१५॥
15. īhante sarvabhūtāni tadṛtaṁ karmasaṅginām ,
siddhikṣetramidaṁ puṇyamayamevāśramo mahān.
15. īhante sarvabhūtāni tat ṛtam karmasaṅginām
siddhikṣetram idam puṇyamayam eva āśramaḥ mahān
15. sarvabhūtāni īhante.
tat ṛtam karmasaṅginām (asti).
idam siddhikṣetram (asti).
eva mahān puṇyamayaḥ āśramaḥ (asti).
15. All beings strive for this, and it is the natural law (dharma) for those engaged in actions (karma). This is a field of success (siddhi), and indeed, it is a great, sacred stage of life (āśrama).
अथ ये कर्म निन्दन्तो मनुष्याः कापथं गताः ।
मूढानामर्थहीनानां तेषामेनस्तु विद्यते ॥१६॥
16. atha ye karma nindanto manuṣyāḥ kāpathaṁ gatāḥ ,
mūḍhānāmarthahīnānāṁ teṣāmenastu vidyate.
16. atha ye karma nindantaḥ manuṣyāḥ kāpatham gatāḥ
mūḍhānām arthahīnānām teṣām enas tu vidyate
16. atha ye manuṣyāḥ karma nindantaḥ kāpatham gatāḥ,
teṣām mūḍhānām arthahīnānām enas tu vidyate.
16. But those people who, condemning action (karma), have gone astray onto a wrong path - for those deluded and purposeless individuals, indeed, sin (enas) is present.
देववंशान्पितृवंशान्ब्रह्मवंशांश्च शाश्वतान् ।
संत्यज्य मूढा वर्तन्ते ततो यान्त्यश्रुतीपथम् ॥१७॥
17. devavaṁśānpitṛvaṁśānbrahmavaṁśāṁśca śāśvatān ,
saṁtyajya mūḍhā vartante tato yāntyaśrutīpatham.
17. devavaṃśān pitṛvaṃśān brahmavaṃśān ca śāśvatān
saṃtyajya mūḍhāḥ vartante tataḥ yānti aśrutīpatham
17. mūḍhāḥ śāśvatān devavaṃśān pitṛvaṃśān ca brahmavaṃśān saṃtyajya vartante.
tataḥ aśrutīpatham yānti.
17. The deluded, having abandoned the eternal lineages of the gods, ancestors, and those connected with Brahman (brahmavaṃśāḥ), persist (in their ways); from that, they go to a path outside of (Vedic) tradition.
एतद्वोऽस्तु तपो युक्तं ददानीत्यृषिचोदितम् ।
तस्मात्तदध्यवसतस्तपस्वि तप उच्यते ॥१८॥
18. etadvo'stu tapo yuktaṁ dadānītyṛṣicoditam ,
tasmāttadadhyavasatastapasvi tapa ucyate.
18. etat vaḥ astu tapaḥ yuktam dadāni iti ṛṣicoditam
tasmāt tat adhyavasataḥ tapasvi tapaḥ ucyate
18. etat vaḥ yuktam tapaḥ astu,
dadāni iti ṛṣicoditam (ca).
tasmāt tat adhyavasataḥ tapasvi tapaḥ ucyate.
18. Let this proper spiritual discipline (tapas) be for you, which is urged by a sage (ṛṣi) (with the statement), 'I shall give.' Therefore, for one who is resolute in that (giving), an ascetic (tapasvin) is truly called (the embodiment of) spiritual discipline (tapas).
देववंशान्पितृवंशान्ब्रह्मवंशांश्च शाश्वतान् ।
संविभज्य गुरोश्चर्यां तद्वै दुष्करमुच्यते ॥१९॥
19. devavaṁśānpitṛvaṁśānbrahmavaṁśāṁśca śāśvatān ,
saṁvibhajya guroścaryāṁ tadvai duṣkaramucyate.
19. deva-vaṃśān pitṛ-vaṃśān brahma-vaṃśān ca śāśvatān
saṃvibhajya guroḥ caryām tat vai duṣkaram ucyate
19. śāśvatān deva-vaṃśān pitṛ-vaṃśān brahma-vaṃśān ca saṃvibhajya,
guroḥ caryām (api) (kurvan),
tat vai duṣkaram ucyate
19. Having duly distinguished and upheld the eternal lineages of gods, ancestors, and Brahmins, and having maintained the proper conduct (caryā) of a spiritual teacher (guru) - that, indeed, is declared to be difficult.
देवा वै दुष्करं कृत्वा विभूतिं परमां गताः ।
तस्माद्गार्हस्थ्यमुद्वोढुं दुष्करं प्रब्रवीमि वः ॥२०॥
20. devā vai duṣkaraṁ kṛtvā vibhūtiṁ paramāṁ gatāḥ ,
tasmādgārhasthyamudvoḍhuṁ duṣkaraṁ prabravīmi vaḥ.
20. devāḥ vai duṣkaram kṛtvā vibhūtim paramām gatāḥ
tasmāt gārhasthyam udvoḍhum duṣkaram prabravīmi vaḥ
20. devāḥ vai duṣkaram kṛtvā paramām vibhūtim gatāḥ.
tasmāt,
vaḥ (ahaṃ) prabravīmi,
gārhasthyam udvoḍhum duṣkaram (iti)
20. Having performed difficult tasks, the gods indeed attained supreme prosperity. Therefore, I declare to you that to bear the burdens of householder life (gārhasthya) is difficult.
तपः श्रेष्ठं प्रजानां हि मूलमेतन्न संशयः ।
कुटुम्बविधिनानेन यस्मिन्सर्वं प्रतिष्ठितम् ॥२१॥
21. tapaḥ śreṣṭhaṁ prajānāṁ hi mūlametanna saṁśayaḥ ,
kuṭumbavidhinānena yasminsarvaṁ pratiṣṭhitam.
21. tapaḥ śreṣṭham prajānām hi mūlam etat na saṃśayaḥ
kuṭumba-vidhinā anena yasmin sarvam pratiṣṭhitam
21. tapaḥ hi prajānām śreṣṭham mūlam (ca) etat; na saṃśayaḥ.
anena kuṭumba-vidhinā (ca) yasmin sarvam pratiṣṭhitam
21. Austerity (tapas) is indeed supreme for people (prajā). This is certainly its root; there is no doubt. In this method of family life (kuṭumbavidhi), everything is established.
एतद्विदुस्तपो विप्रा द्वंद्वातीता विमत्सराः ।
तस्माद्वनं मध्यमं च लोकेषु तप उच्यते ॥२२॥
22. etadvidustapo viprā dvaṁdvātītā vimatsarāḥ ,
tasmādvanaṁ madhyamaṁ ca lokeṣu tapa ucyate.
22. etat viduḥ tapaḥ viprāḥ dvandva-atītāḥ vimatsarāḥ
tasmāt vanam madhyamam ca lokeṣu tapaḥ ucyate
22. dvandva-atītāḥ vimatsarāḥ viprāḥ etat tapaḥ viduḥ.
tasmāt,
lokeṣu vanam madhyamam ca tapaḥ ucyate
22. This (true nature of) austerity (tapas) is understood by wise Brahmins (viprā) who have transcended dualities (dvandva) and are free from envy. Therefore, amongst people, both forest-dwelling (vana) and the middle (householder stage) are considered austerity (tapas).
दुराधर्षं पदं चैव गच्छन्ति विघसाशिनः ।
सायंप्रातर्विभज्यान्नं स्वकुटुम्बे यथाविधि ॥२३॥
23. durādharṣaṁ padaṁ caiva gacchanti vighasāśinaḥ ,
sāyaṁprātarvibhajyānnaṁ svakuṭumbe yathāvidhi.
23. durādharṣam padam ca eva gacchanti vighasāśinaḥ
sāyamprātar vibhajya annam svakutumbhe yathāvidhi
23. vighasāśinaḥ sāyamprātar svakutumbhe yathāvidhi
annam vibhajya ca eva durādharṣam padam gacchanti
23. Those who partake of remnants (vighasāśin), having distributed food morning and evening to their own family according to the prescribed rites, indeed attain an unassailable state.
दत्त्वातिथिभ्यो देवेभ्यः पितृभ्यः स्वजनस्य च ।
अवशिष्टानि येऽश्नन्ति तानाहुर्विघसाशिनः ॥२४॥
24. dattvātithibhyo devebhyaḥ pitṛbhyaḥ svajanasya ca ,
avaśiṣṭāni ye'śnanti tānāhurvighasāśinaḥ.
24. dattvā atithibhyaḥ devebhyaḥ pitṛbhyaḥ svajanasya
ca avaśiṣṭāni ye aśnanti tān āhuḥ vighasāśinaḥ
24. ye atithibhyaḥ devebhyaḥ pitṛbhyaḥ svajanasya ca dattvā avaśiṣṭāni aśnanti,
tān vighasāśinaḥ āhuḥ
24. Those who partake of the remnants (vighasāśin) are called so because they eat what is left over after giving to guests, to the gods, to the ancestors, and to their own relatives.
तस्मात्स्वधर्ममास्थाय सुव्रताः सत्यवादिनः ।
लोकस्य गुरवो भूत्वा ते भवन्त्यनुपस्कृताः ॥२५॥
25. tasmātsvadharmamāsthāya suvratāḥ satyavādinaḥ ,
lokasya guravo bhūtvā te bhavantyanupaskṛtāḥ.
25. tasmāt svadharmam āsthāya suvrātāḥ satyavādinaḥ
lokasya guravaḥ bhūtvā te bhavanti anupaskṛtāḥ
25. tasmāt te svadharmam āsthāya,
suvrātāḥ satyavādinaḥ lokasya guravaḥ bhūtvā,
अनुपस्कृताः bhavanti
25. Therefore, by firmly adhering to their own intrinsic nature (sva-dharma), being virtuous and truthful, and thus becoming revered by the world, they remain unblemished.
त्रिदिवं प्राप्य शक्रस्य स्वर्गलोके विमत्सराः ।
वसन्ति शाश्वतीर्वर्षा जना दुष्करकारिणः ॥२६॥
26. tridivaṁ prāpya śakrasya svargaloke vimatsarāḥ ,
vasanti śāśvatīrvarṣā janā duṣkarakāriṇaḥ.
26. tridivam prāpya śakrasya svargaloke vimatsarāḥ
vasanti śāśvatīḥ varṣāḥ janāḥ duṣkarakāriṇaḥ
26. duṣkarakāriṇaḥ janāḥ tridivam prāpya,
vimatsarāḥ [bhūtvā],
śakrasya svargaloke śāśvatīḥ varṣāḥ vasanti
26. Having attained the celestial realm, people who perform arduous (dharmic) deeds, free from envy, dwell in Indra's heavenly world (svargaloka) for eternal years.
ततस्ते तद्वचः श्रुत्वा तस्य धर्मार्थसंहितम् ।
उत्सृज्य नास्तिकगतिं गार्हस्थ्यं धर्ममाश्रिताः ॥२७॥
27. tataste tadvacaḥ śrutvā tasya dharmārthasaṁhitam ,
utsṛjya nāstikagatiṁ gārhasthyaṁ dharmamāśritāḥ.
27. tataḥ te tat vacaḥ śrutvā tasya dharmārthasaṃhitam
utsṛjya nāstikagatīm gārhasthyam dharmam āśritāḥ
27. tataḥ te tasya dharmārthasaṃhitam tat vacaḥ śrutvā
nāstikagatīm utsṛjya gārhasthyam dharmam āśritāḥ
27. Then, having heard his words, which were imbued with teachings on righteousness (dharma) and purpose, they abandoned the path of unbelief and resorted to the householder's way of life (dharma).
तस्मात्त्वमपि दुर्धर्ष धैर्यमालम्ब्य शाश्वतम् ।
प्रशाधि पृथिवीं कृत्स्नां हतामित्रां नरोत्तम ॥२८॥
28. tasmāttvamapi durdharṣa dhairyamālambya śāśvatam ,
praśādhi pṛthivīṁ kṛtsnāṁ hatāmitrāṁ narottama.
28. tasmāt tvam api durdharṣa dhairyam ālambya śāśvatam
praśādhi pṛthivīm kṛtsnām hatāmitrām narottama
28. tasmāt durdharṣa narottama tvam api śāśvatam dhairyam
ālambya kṛtsnām hatāmitrām pṛthivīm praśādhi
28. Therefore, O unconquerable one, you too, relying on eternal fortitude, rule the entire earth, with your enemies slain, O best of men.