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महाभारतः       mahābhārataḥ - book-12, chapter-151

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भीष्म उवाच ।
एवमुक्त्वा तु राजेन्द्र शल्मलिं ब्रह्मवित्तमः ।
नारदः पवने सर्वं शल्मलेर्वाक्यमब्रवीत् ॥१॥
1. bhīṣma uvāca ,
evamuktvā tu rājendra śalmaliṁ brahmavittamaḥ ,
nāradaḥ pavane sarvaṁ śalmalervākyamabravīt.
1. bhīṣmaḥ uvāca evam uktvā tu rājendra śalmalim brahmavittamaḥ
nāradaḥ pavane sarvam śalmaleḥ vākyam abravīt
1. bhīṣmaḥ uvāca rājendra brahmavittamaḥ nāradaḥ śalmalim
evam uktvā tu śalmaleḥ sarvam vākyam pavane abravīt
1. Bhishma said: "O King, having thus spoken to Shalmali, Narada, the foremost among those who know the absolute (brahman), then related all of Shalmali's words to Pavana (the Wind god)."
हिमवत्पृष्ठजः कश्चिच्छल्मलिः परिवारवान् ।
बृहन्मूलो बृहच्छाखः स त्वां वायोऽवमन्यते ॥२॥
2. himavatpṛṣṭhajaḥ kaścicchalmaliḥ parivāravān ,
bṛhanmūlo bṛhacchākhaḥ sa tvāṁ vāyo'vamanyate.
2. himavatpṛṣṭhajaḥ kaścit śalmaliḥ parivāravān
bṛhanmūlaḥ bṛhacchākhaḥ saḥ tvām vāyo avamanyate
2. vāyo kaścit śalmaliḥ himavatpṛṣṭhajaḥ parivāravān
bṛhanmūlaḥ bṛhacchākhaḥ saḥ tvām avamanyate
2. A certain Shalmali tree, born on the slopes of the Himalayas, surrounded by its retinue, with massive roots and huge branches - he, O Vayu, disrespects you.
बहून्याक्षेपयुक्तानि त्वामाह वचनानि सः ।
न युक्तानि मया वायो तानि वक्तुं त्वयि प्रभो ॥३॥
3. bahūnyākṣepayuktāni tvāmāha vacanāni saḥ ,
na yuktāni mayā vāyo tāni vaktuṁ tvayi prabho.
3. bahūni ākṣepayuktāni tvām āha vacanāni saḥ na
yuktāni mayā vāyo tāni vaktuṃ tvayi prabho
3. vāyo prabho saḥ tvām bahūni ākṣepayuktāni
vacanāni āha mayā tāni tvayi vaktuṃ na yuktāni
3. He (Shalmali) has uttered many abusive words against you. O Vayu, O Lord, it is not appropriate for me to repeat those words to you.
जानामि त्वामहं वायो सर्वप्राणभृतां वरम् ।
वरिष्ठं च गरिष्ठं च क्रोधे वैवस्वतं यथा ॥४॥
4. jānāmi tvāmahaṁ vāyo sarvaprāṇabhṛtāṁ varam ,
variṣṭhaṁ ca gariṣṭhaṁ ca krodhe vaivasvataṁ yathā.
4. jānāmi tvām aham vāyo sarvaprāṇabhṛtām varam
variṣṭhaṃ ca gariṣṭhaṃ ca krodhe vaivasvataṃ yathā
4. vāyo aham tvām sarvaprāṇabhṛtām varam variṣṭhaṃ
ca gariṣṭhaṃ ca krodhe vaivasvataṃ yathā jānāmi
4. O Vayu, I know you to be the foremost among all living beings, the most excellent and the most formidable, just like Vaivasvata (Yama) when enraged.
एवं तु वचनं श्रुत्वा नारदस्य समीरणः ।
शल्मलिं तमुपागम्य क्रुद्धो वचनमब्रवीत् ॥५॥
5. evaṁ tu vacanaṁ śrutvā nāradasya samīraṇaḥ ,
śalmaliṁ tamupāgamya kruddho vacanamabravīt.
5. evam tu vacanam śrutvā nārdasya samīraṇaḥ
śalmalim tam upāgamya kruddhaḥ vacanam abravīt
5. nārdasya etad vacanam śrutvā samīraṇaḥ tam
śalmalim upāgamya kruddhaḥ [idam] vacanam abravīt
5. Having heard these words of Narada, the Wind (Samīraṇa) approached that silk-cotton tree (Śālmalī) and spoke angrily.
शल्मले नारदे यत्तत्त्वयोक्तं मद्विगर्हणम् ।
अहं वायुः प्रभावं ते दर्शयाम्यात्मनो बलम् ॥६॥
6. śalmale nārade yattattvayoktaṁ madvigarhaṇam ,
ahaṁ vāyuḥ prabhāvaṁ te darśayāmyātmano balam.
6. śalmale nārade yat tat tvayā uktam madvigarhaṇam
aham vāyuḥ prabhāvam te darśayāmi ātmanaḥ balam
6. śalmale! nārade yat tat madvigarhaṇam tvayā uktam,
aham vāyuḥ (asmi),
te (tava) ātmanaḥ balam prabhāvam (ca) darśayāmi.
6. O Śālmalī, regarding that disparaging remark you made about me to Narada, I, Vayu (Vāyu), will demonstrate my own power (prabhāva) and strength (bala) to you.
नाहं त्वा नाभिजानामि विदितश्चासि मे द्रुम ।
पितामहः प्रजासर्गे त्वयि विश्रान्तवान्प्रभुः ॥७॥
7. nāhaṁ tvā nābhijānāmi viditaścāsi me druma ,
pitāmahaḥ prajāsarge tvayi viśrāntavānprabhuḥ.
7. na aham tvā na abhijānāmi viditaḥ ca asi me druma
pitāmahaḥ prajāsarge tvayi viśrāntavān prabhuḥ
7. druma! aham tvā na abhijānāmi ca (tvam) me na viditaḥ asi.
(kintu) pitāmahaḥ prabhuḥ prajāsarge tvayi viśrāntavān.
7. I do not know you, nor do I recognize you, O tree (druma)! The Lord Grandfather (Pitamaha) indeed rested in you during the creation of beings (prajā).
तस्य विश्रमणादेव प्रसादो यः कृतस्तव ।
रक्ष्यसे तेन दुर्बुद्धे नात्मवीर्याद्द्रुमाधम ॥८॥
8. tasya viśramaṇādeva prasādo yaḥ kṛtastava ,
rakṣyase tena durbuddhe nātmavīryāddrumādhama.
8. tasya viśramaṇāt eva prasādaḥ yaḥ kṛtaḥ tava
rakṣyase tena durbuddhe na ātma-vīryāt drumādhama
8. durbuddhe! drumādhama! tasya viśramaṇāt eva yaḥ prasādaḥ tava kṛtaḥ,
tena (tvam) rakṣyase; ātma-vīryāt na.
8. O foolish one (durbuddhe), and O lowest of trees (drumādhama)! You are protected solely by that grace (prasāda) which was bestowed upon you by his (Brahma's) resting, not by your own valor (ātman-vīrya).
यन्मा त्वमवजानीषे यथान्यं प्राकृतं तथा ।
दर्शयाम्येष आत्मानं यथा मामवभोत्स्यसे ॥९॥
9. yanmā tvamavajānīṣe yathānyaṁ prākṛtaṁ tathā ,
darśayāmyeṣa ātmānaṁ yathā māmavabhotsyase.
9. yat mā tvam avajānīṣe yathā anyam prākṛtam tathā
darśayāmi eṣaḥ ātmānam yathā mām avabhotsyase
9. Since you disrespect me just like any other common person, I will show you myself (ātman) so that you will truly comprehend me.
एवमुक्तस्ततः प्राह शल्मलिः प्रहसन्निव ।
पवन त्वं वने क्रुद्धो दर्शयात्मानमात्मना ॥१०॥
10. evamuktastataḥ prāha śalmaliḥ prahasanniva ,
pavana tvaṁ vane kruddho darśayātmānamātmanā.
10. evam uktaḥ tataḥ prāha śalmaliḥ prahasan iva
pavana tvam vane kruddhaḥ darśaya ātmānam ātmanā
10. Thus spoken to, the Śalmali (tree) then said, as if laughing, 'O Wind, you who are angry in the forest, show yourself (ātman) by your own power (ātman).'
मयि वै त्यज्यतां क्रोधः किं मे क्रुद्धः करिष्यसि ।
न ते बिभेमि पवन यद्यपि त्वं स्वयंप्रभुः ॥११॥
11. mayi vai tyajyatāṁ krodhaḥ kiṁ me kruddhaḥ kariṣyasi ,
na te bibhemi pavana yadyapi tvaṁ svayaṁprabhuḥ.
11. mayi vai tyajyatām krodhaḥ kim me kruddhaḥ kariṣyasi
na te bibhemi pavana yadi api tvam svayamprabhuḥ
11. Indeed, let your anger (krodha) be relinquished towards me. What will you do to me while you are angry? I do not fear you, O Wind, even though you are a self-ruling (svayamprabhu) lord.
इत्येवमुक्तः पवनः श्व इत्येवाब्रवीद्वचः ।
दर्शयिष्यामि ते तेजस्ततो रात्रिरुपागमत् ॥१२॥
12. ityevamuktaḥ pavanaḥ śva ityevābravīdvacaḥ ,
darśayiṣyāmi te tejastato rātrirupāgamat.
12. iti evam uktaḥ pavanaḥ śvaḥ iti eva abravīt
vacaḥ darśayiṣyāmi te tejaḥ tataḥ rātriḥ upāgamat
12. Having been spoken to in this manner, the Wind (pavana) indeed uttered the word, 'Tomorrow!' 'I will show you my power (tejas).' Thereafter, night (rātri) arrived.
अथ निश्चित्य मनसा शल्मलिर्वातकारितम् ।
पश्यमानस्तदात्मानमसमं मातरिश्वनः ॥१३॥
13. atha niścitya manasā śalmalirvātakāritam ,
paśyamānastadātmānamasamaṁ mātariśvanaḥ.
13. atha niścitya manasā śalmaliḥ vātakāritam
paśyamānaḥ tadā ātmānam asamam mātariśvanaḥ
13. atha śalmaliḥ manasā vātakāritam niścitya
tadā ātmānam mātariśvanaḥ asamam paśyamānaḥ
13. Then, having resolved in its mind the effect caused by the wind, the Shalmali tree, seeing its own self (ātman) as unequal to Vayu (mātariśvan), (thought to itself):
नारदे यन्मया प्रोक्तं पवनं प्रति तन्मृषा ।
असमर्थो ह्यहं वायोर्बलेन बलवान्हि सः ॥१४॥
14. nārade yanmayā proktaṁ pavanaṁ prati tanmṛṣā ,
asamartho hyahaṁ vāyorbalena balavānhi saḥ.
14. nārade yat mayā proktam pavanam prati tat mṛṣā
asamarthaḥ hi aham vāyoḥ balena balavān hi saḥ
14. yat mayā pavanam prati nārade proktam,
tat mṛṣā.
hi aham vāyoḥ balena asamarthaḥ; hi saḥ balavān.
14. What I stated to Narada concerning the wind (pavana) was untrue. For I am indeed powerless against the strength of Vayu; he is certainly powerful.
मारुतो बलवान्नित्यं यथैनं नारदोऽब्रवीत् ।
अहं हि दुर्बलोऽन्येभ्यो वृक्षेभ्यो नात्र संशयः ॥१५॥
15. māruto balavānnityaṁ yathainaṁ nārado'bravīt ,
ahaṁ hi durbalo'nyebhyo vṛkṣebhyo nātra saṁśayaḥ.
15. mārutaḥ balavān nityam yathā enam nāradaḥ abravīt aham
hi durbalaḥ anyebhyaḥ vṛkṣebhyaḥ na atra saṃśayaḥ
15. mārutaḥ nityam balavān,
yathā enam nāradaḥ abravīt.
hi aham anyebhyaḥ vṛkṣebhyaḥ durbalaḥ; atra saṃśayaḥ na.
15. The wind (māruta) is always powerful, just as Narada had told him. Indeed, I am weaker than other trees; there is no doubt in this matter.
किं तु बुद्ध्या समो नास्ति मम कश्चिद्वनस्पतिः ।
तदहं बुद्धिमास्थाय भयं मोक्ष्ये समीरणात् ॥१६॥
16. kiṁ tu buddhyā samo nāsti mama kaścidvanaspatiḥ ,
tadahaṁ buddhimāsthāya bhayaṁ mokṣye samīraṇāt.
16. kim tu buddhyā samaḥ na asti mama kaścit vanaspatiḥ
tat aham buddhim āsthāya bhayam mokṣye samīraṇāt
16. kim tu buddhyā mama kaścit vanaspatiḥ samaḥ na asti.
tat aham buddhim āsthāya samīraṇāt bhayam mokṣye.
16. But, in intelligence, there is no tree (vanaspati) like me. Therefore, resorting to my intellect, I shall free myself from fear of the wind (samīraṇa).
यदि तां बुद्धिमास्थाय चरेयुः पर्णिनो वने ।
अरिष्टाः स्युः सदा क्रुद्धात्पवनान्नात्र संशयः ॥१७॥
17. yadi tāṁ buddhimāsthāya careyuḥ parṇino vane ,
ariṣṭāḥ syuḥ sadā kruddhātpavanānnātra saṁśayaḥ.
17. yadi tām buddhim āsthāya careyuḥ parṇinaḥ vane
ariṣṭāḥ syuḥ sadā kruddhāt pavanāt na atra saṃśayaḥ
17. yadi parṇinaḥ vane tām buddhim āsthāya careyuḥ sadā
kruddhāt pavanāt ariṣṭāḥ syuḥ atra saṃśayaḥ na
17. If the leafy trees in the forest were to act with that understanding, they would always remain unharmed by the angry wind. There is no doubt about this.
तेऽत्र बाला न जानन्ति यथा नैनान्समीरणः ।
समीरयेत संक्रुद्धो यथा जानाम्यहं तथा ॥१८॥
18. te'tra bālā na jānanti yathā nainānsamīraṇaḥ ,
samīrayeta saṁkruddho yathā jānāmyahaṁ tathā.
18. te atra bālāḥ na jānanti yathā na enān samīraṇaḥ
samīrayeta saṃkruddhaḥ yathā jānāmi aham tathā
18. atra te bālāḥ na jānanti yathā saṃkruddhaḥ
samīraṇaḥ enān na samīrayeta yathā aham tathā jānāmi
18. These foolish ones here do not understand how the enraged wind would not move them, in the way that I do.
ततो निश्चित्य मनसा शल्मलिः क्षुभितस्तदा ।
शाखाः स्कन्धान्प्रशाखाश्च स्वयमेव व्यशातयत् ॥१९॥
19. tato niścitya manasā śalmaliḥ kṣubhitastadā ,
śākhāḥ skandhānpraśākhāśca svayameva vyaśātayat.
19. tataḥ niścitya manasā śalmaliḥ kṣubhitaḥ tadā
śākhāḥ skandhān praśākhāḥ ca svayam eva vyaśātayat
19. tataḥ śalmaliḥ kṣubhitaḥ tadā manasā niścitya
svayam eva śākhāḥ skandhān praśākhāḥ ca vyaśātayat
19. Then, having decided with his mind, the disturbed Silk Cotton tree, at that moment, himself cut off his branches, main stems, and sub-branches.
स परित्यज्य शाखाश्च पत्राणि कुसुमानि च ।
प्रभाते वायुमायान्तं प्रत्यैक्षत वनस्पतिः ॥२०॥
20. sa parityajya śākhāśca patrāṇi kusumāni ca ,
prabhāte vāyumāyāntaṁ pratyaikṣata vanaspatiḥ.
20. saḥ parityajya śākhāḥ ca patrāṇi kusumāni ca
prabhāte vāyum āyāntam pratyaiṣata vanaspatiḥ
20. saḥ vanaspatiḥ śākhāḥ ca patrāṇi ca kusumāni ca
parityajya prabhāte āyāntam vāyum pratyaiṣata
20. Having abandoned his branches, leaves, and flowers, that tree then awaited the approaching wind in the morning.
ततः क्रुद्धः श्वसन्वायुः पातयन्वै महाद्रुमान् ।
आजगामाथ तं देशं स्थितो यत्र स शल्मलिः ॥२१॥
21. tataḥ kruddhaḥ śvasanvāyuḥ pātayanvai mahādrumān ,
ājagāmātha taṁ deśaṁ sthito yatra sa śalmaliḥ.
21. tataḥ kruddhaḥ śvasan vāyuḥ pātayan vai mahādrumān
atha tam deśam sthitaḥ yatra saḥ śalmaliḥ
21. vāyuḥ kruddhaḥ śvasan vai mahādrumān pātayan tataḥ
atha yatra saḥ śalmaliḥ sthitaḥ tam deśam ājagāma
21. Then, the enraged wind (vāyuḥ), roaring and felling great trees, thereupon came to that place where the silk-cotton tree (śalmaliḥ) stood.
तं हीनपर्णं पतिताग्रशाखं विशीर्णपुष्पं प्रसमीक्ष्य वायुः ।
उवाच वाक्यं स्मयमान एनं मुदा युतं शल्मलिं रुग्णशाखम् ॥२२॥
22. taṁ hīnaparṇaṁ patitāgraśākhaṁ; viśīrṇapuṣpaṁ prasamīkṣya vāyuḥ ,
uvāca vākyaṁ smayamāna enaṁ; mudā yutaṁ śalmaliṁ rugṇaśākham.
22. tam hīnaparṇam patitāgraśākham
viśīrṇapuṣpam prasamykṣya vāyuḥ
uvāca vākyam smayamānam enam
mudā yutam śalmalim rugṇaśākham
22. vāyuḥ tam hīnaparṇam patitāgraśākham
viśīrṇapuṣpam रुग्णशाखम्
śalmalim prasamykṣya smayamānaḥ
mudā yutaḥ enam vākyam uvāca
22. Having observed that leafless silk-cotton tree (śalmaliḥ), with its top branches fallen and flowers scattered, the wind (vāyuḥ) smilingly and joyfully spoke these words to him, whose branches were now broken.
अहमप्येवमेव त्वां कुर्वाणः शल्मले रुषा ।
आत्मना यत्कृतं कृत्स्नं शाखानामपकर्षणम् ॥२३॥
23. ahamapyevameva tvāṁ kurvāṇaḥ śalmale ruṣā ,
ātmanā yatkṛtaṁ kṛtsnaṁ śākhānāmapakarṣaṇam.
23. aham api evam eva tvām kurvāṇaḥ śalmale ruṣā
ātmanā yat kṛtam kṛtsnam śākhānām apakarṣaṇam
23. śalmale aham api evam eva ruṣā tvām kurvāṇaḥ
yat ātmanā śākhānām kṛtsnam apakarṣaṇam kṛtam
23. O silk-cotton tree (śalmaliḥ), I am doing to you, with anger, exactly this, which is the complete pulling down of your branches that was brought about by yourself (ātman).
हीनपुष्पाग्रशाखस्त्वं शीर्णाङ्कुरपलाशवान् ।
आत्मदुर्मन्त्रितेनेह मद्वीर्यवशगोऽभवः ॥२४॥
24. hīnapuṣpāgraśākhastvaṁ śīrṇāṅkurapalāśavān ,
ātmadurmantriteneha madvīryavaśago'bhavaḥ.
24. hīnapuṣpāgraśākhaḥ tvam śīrṇāṅkurapalāśavān
ātmadurmantritena iha mat vīryavaśagaḥ abhavaḥ
24. tvam hīnapuṣpāgraśākhaḥ śīrṇāṅkurapalāśavān
iha ātmadurmantritena mat vīryavaśagaḥ abhavaḥ
24. You became devoid of flowers, with fallen top branches and withered shoots and leaves. Here, you fell under the sway of my power due to your own ill-counsel (ātman).
एतच्छ्रुत्वा वचो वायोः शल्मलिर्व्रीडितस्तदा ।
अतप्यत वचः स्मृत्वा नारदो यत्तदाब्रवीत् ॥२५॥
25. etacchrutvā vaco vāyoḥ śalmalirvrīḍitastadā ,
atapyata vacaḥ smṛtvā nārado yattadābravīt.
25. etat śrutvā vacaḥ vāyoḥ śālmaliḥ vrīḍitaḥ tadā
atapyata vacaḥ smṛtvā nāradaḥ yat tadā abravīt
25. śālmaliḥ vāyoḥ etat vacaḥ śrutvā tadā vrīḍitaḥ
nāradaḥ yat tadā abravīt vacaḥ smṛtvā atapyata
25. The silk-cotton tree (Śālmali), upon hearing these words from Vayu, was then ashamed. He felt remorse, remembering what Nārada had told him at that time.
एवं यो राजशार्दूल दुर्बलः सन्बलीयसा ।
वैरमासज्जते बालस्तप्यते शल्मलिर्यथा ॥२६॥
26. evaṁ yo rājaśārdūla durbalaḥ sanbalīyasā ,
vairamāsajjate bālastapyate śalmaliryathā.
26. evam yaḥ rājaśārdūla durbalaḥ san balīyasā
vairam āsajjate bālaḥ tapyate śālmaliḥ yathā
26. rājaśārdūla yaḥ durbalaḥ san balīyasā vairam
āsajjate bālaḥ yathā śālmaliḥ evam tapyate
26. O best of kings (rājaśārdūla), whoever, being weak, provokes hostility (vaira) with someone more powerful, that foolish person suffers just as the silk-cotton tree (Śālmali) did.
तस्माद्वैरं न कुर्वीत दुर्बलो बलवत्तरैः ।
शोचेद्धि वैरं कुर्वाणो यथा वै शल्मलिस्तथा ॥२७॥
27. tasmādvairaṁ na kurvīta durbalo balavattaraiḥ ,
śoceddhi vairaṁ kurvāṇo yathā vai śalmalistathā.
27. tasmāt vairam na kurvīta durbalaḥ balavattaraiḥ
śocet hi vairam kurvāṇaḥ yathā vai śālmaliḥ tathā
27. tasmāt durbalaḥ balavattaraiḥ vairam na kurvīta
hi vairam kurvāṇaḥ yathā vai śālmaliḥ tathā śocet
27. Therefore, a weak person should not provoke hostility (vaira) with those who are stronger. Indeed, anyone who does create enmity will certainly suffer, just as Śālmali did.
न हि वैरं महात्मानो विवृण्वन्त्यपकारिषु ।
शनैः शनैर्महाराज दर्शयन्ति स्म ते बलम् ॥२८॥
28. na hi vairaṁ mahātmāno vivṛṇvantyapakāriṣu ,
śanaiḥ śanairmahārāja darśayanti sma te balam.
28. na hi vairam mahātmānaḥ vivṛṇvanti apakāriṣu
śanaiḥ śanaiḥ mahārāja darśayanti sma te balam
28. hi mahārāja mahātmānaḥ apakāriṣu vairam na
vivṛṇvanti te śanaiḥ śanaiḥ balam darśayanti sma
28. O great king (mahārāja), truly great souls (mahātman) do not openly display hostility (vaira) towards those who harm them. Instead, they gradually show their strength.
वैरं न कुर्वीत नरो दुर्बुद्धिर्बुद्धिजीविना ।
बुद्धिर्बुद्धिमतो याति तूलेष्विव हुताशनः ॥२९॥
29. vairaṁ na kurvīta naro durbuddhirbuddhijīvinā ,
buddhirbuddhimato yāti tūleṣviva hutāśanaḥ.
29. vairam na kurvīta naraḥ durbuddhiḥ buddhi-jīvinā
buddhiḥ buddhi-mataḥ yāti tūleṣu iva hutāśanaḥ
29. naraḥ durbuddhiḥ buddhi-jīvinā vairam na kurvīta hutāśanaḥ tūleṣu iva,
buddhiḥ buddhi-mataḥ yāti.
29. A person of poor intellect (durbuddhi) should not make an enemy of one who thrives on intellect. Just as fire quickly spreads among cotton, so does intellect swiftly permeate (or influence) intelligent people.
न हि बुद्ध्या समं किंचिद्विद्यते पुरुषे नृप ।
तथा बलेन राजेन्द्र न समोऽस्तीति चिन्तयेत् ॥३०॥
30. na hi buddhyā samaṁ kiṁcidvidyate puruṣe nṛpa ,
tathā balena rājendra na samo'stīti cintayet.
30. na hi buddhyā samam kiñcit vidyate puruṣe nṛpa
tathā balena rājendra na samaḥ asti iti cintayet
30. nṛpa,
puruṣe buddhyā samam kiñcit na hi vidyate.
tathā,
rājendra,
balena samaḥ na asti iti cintayet.
30. O King, indeed, there is nothing in a person equal to intellect (buddhi). Similarly, O King of kings, one should consider that there is nothing equal to strength.
तस्मात्क्षमेत बालाय जडाय बधिराय च ।
बलाधिकाय राजेन्द्र तद्दृष्टं त्वयि शत्रुहन् ॥३१॥
31. tasmātkṣameta bālāya jaḍāya badhirāya ca ,
balādhikāya rājendra taddṛṣṭaṁ tvayi śatruhan.
31. tasmāt kṣameta bālāya jaḍāya badhirāya ca
bala-adhikāya rājendra tat dṛṣṭam tvayi śatru-han
31. tasmāt,
rājendra,
śatru-han,
bālāya jaḍāya badhirāya ca bala-adhikāya kṣameta.
tat tvayi dṛṣṭam.
31. Therefore, O King of kings, O destroyer of enemies, one should be forbearing towards a child, a foolish person, a deaf person, and one who is superior in strength. That (forbearance) has been observed in you.
अक्षौहिण्यो दशैका च सप्त चैव महाद्युते ।
बलेन न समा राजन्नर्जुनस्य महात्मनः ॥३२॥
32. akṣauhiṇyo daśaikā ca sapta caiva mahādyute ,
balena na samā rājannarjunasya mahātmanaḥ.
32. akṣauhiṇyaḥ daśa ekā ca sapta ca eva mahādyute
balena na samā rājan arjunasya mahā-ātmanaḥ
32. mahādyute rājan,
daśa ekā ca sapta ca akṣauhiṇyaḥ balena mahā-ātmanaḥ arjunasya na samāḥ eva.
32. O king of great splendor, even eighteen (ten, one, and seven) divisions (akṣauhiṇīs) are not equal in strength to the mighty-souled (mahā-ātman) Arjuna.
हतास्ताश्चैव भग्नाश्च पाण्डवेन यशस्विना ।
चरता बलमास्थाय पाकशासनिना मृधे ॥३३॥
33. hatāstāścaiva bhagnāśca pāṇḍavena yaśasvinā ,
caratā balamāsthāya pākaśāsaninā mṛdhe.
33. hatāḥ tāḥ ca eva bhagnāḥ ca pāṇḍavena yaśasvinā
caratā balam āsthāya pākaśāsaninā mṛdhe
33. mṛdhe balam āsthāya caratā yaśasvinā pākaśāsaninā
pāṇḍavena te hatāḥ ca eva bhagnāḥ ca
33. Those [enemies] were indeed slain and defeated in battle by the glorious Pāṇḍava, the son of Indra (Pākaśāsani), who, relying on his strength, acted with great might.
उक्तास्ते राजधर्माश्च आपद्धर्माश्च भारत ।
विस्तरेण महाराज किं भूयः प्रब्रवीमि ते ॥३४॥
34. uktāste rājadharmāśca āpaddharmāśca bhārata ,
vistareṇa mahārāja kiṁ bhūyaḥ prabravīmi te.
34. uktāḥ te rājadharmāḥ ca āpaddharmāḥ ca bhārata
vistareṇa mahārāja kim bhūyaḥ prabravīmi te
34. bhārata mahārāja te rājadharmāḥ ca āpaddharmāḥ
ca vistareṇa uktāḥ bhūyaḥ kim te prabravīmi
34. O Bhārata, O great king, the royal duties (dharma) and the duties (dharma) for times of distress have been explained to you in detail. What more shall I tell you?