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महाभारतः       mahābhārataḥ - book-12, chapter-16

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वैशंपायन उवाच ।
अर्जुनस्य वचः श्रुत्वा भीमसेनोऽत्यमर्षणः ।
धैर्यमास्थाय तेजस्वी ज्येष्ठं भ्रातरमब्रवीत् ॥१॥
1. vaiśaṁpāyana uvāca ,
arjunasya vacaḥ śrutvā bhīmaseno'tyamarṣaṇaḥ ,
dhairyamāsthāya tejasvī jyeṣṭhaṁ bhrātaramabravīt.
1. Vaiśampāyana uvāca arjunasya vacaḥ śrutvā bhīmasenaḥ
atyamarṣaṇaḥ dhairyam āsthāya tejasvī jyeṣṭham bhrātaram abravīt
1. Vaiśampāyana uvāca arjunasya vacaḥ śrutvā atyamarṣaṇaḥ
tejasvī bhīmasenaḥ dhairyam āsthāya jyeṣṭham bhrātaram abravīt
1. Vaiśaṃpāyana said: Having heard Arjuna's words, Bhīmasena, though exceedingly wrathful, yet radiant with energy, composed himself with patience and spoke to his elder brother.
राजन्विदितधर्मोऽसि न तेऽस्त्यविदितं भुवि ।
उपशिक्षाम ते वृत्तं सदैव न च शक्नुमः ॥२॥
2. rājanviditadharmo'si na te'styaviditaṁ bhuvi ,
upaśikṣāma te vṛttaṁ sadaiva na ca śaknumaḥ.
2. rājan viditadharmaḥ asi na te asti aviditam bhuvi
upaśikṣāma te vṛttam sadā eva na ca śaknumaḥ
2. rājan te aviditam bhuvi na asti viditadharmaḥ
asi sadā eva te vṛttam upaśikṣāma ca na śaknumaḥ
2. O King, you are conversant with the natural law (dharma), and nothing on earth is unknown to you. We are always trying to instruct you on proper conduct, yet we are never able to succeed.
न वक्ष्यामि न वक्ष्यामीत्येवं मे मनसि स्थितम् ।
अतिदुःखात्तु वक्ष्यामि तन्निबोध जनाधिप ॥३॥
3. na vakṣyāmi na vakṣyāmītyevaṁ me manasi sthitam ,
atiduḥkhāttu vakṣyāmi tannibodha janādhipa.
3. na vakṣyāmi na vakṣyāmi iti evam me manasi sthitam
atiduḥkhāt tu vakṣyāmi tat nibodha janādhipa
3. na vakṣyāmi na vakṣyāmi iti evam me manasi sthitam
tu atiduḥkhāt vakṣyāmi janādhipa tat nibodha
3. It was indeed settled in my mind, 'I will not speak, I will not speak.' But compelled by immense sorrow, I will speak; therefore, O lord of men, hear that.
भवतस्तु प्रमोहेन सर्वं संशयितं कृतम् ।
विक्लवत्वं च नः प्राप्तमबलत्वं तथैव च ॥४॥
4. bhavatastu pramohena sarvaṁ saṁśayitaṁ kṛtam ,
viklavatvaṁ ca naḥ prāptamabalatvaṁ tathaiva ca.
4. bhavataḥ tu pramohena sarvam saṃśayitam kṛtam
viklavatvam ca naḥ prāptam abalatvam tathā eva ca
4. tu bhavataḥ pramohena sarvam saṃśayitam kṛtam ca
naḥ viklavatvam abalatvam tathā eva ca prāptam
4. But due to your great delusion, everything has been rendered uncertain. And we have consequently fallen into a state of helplessness and, moreover, weakness.
कथं हि राजा लोकस्य सर्वशास्त्रविशारदः ।
मोहमापद्यते दैन्याद्यथा कुपुरुषस्तथा ॥५॥
5. kathaṁ hi rājā lokasya sarvaśāstraviśāradaḥ ,
mohamāpadyate dainyādyathā kupuruṣastathā.
5. katham hi rājā lokasya sarva-śāstra-viśāradaḥ
moham āpadyate dainyāt yathā kupuruṣaḥ tathā
5. katham hi lokasya sarva-śāstra-viśāradaḥ rājā
dainyāt moham āpadyate yathā kupuruṣaḥ tathā
5. How indeed can a king, expert in all branches of knowledge (śāstra), fall into such delusion (moha) due to wretchedness, just like an ignoble man?
आगतिश्च गतिश्चैव लोकस्य विदिता तव ।
आयत्यां च तदात्वे च न तेऽस्त्यविदितं प्रभो ॥६॥
6. āgatiśca gatiścaiva lokasya viditā tava ,
āyatyāṁ ca tadātve ca na te'styaviditaṁ prabho.
6. āgatiḥ ca gatiḥ ca eva lokasya viditā tava
āyatyām ca tadātve ca na te asti aviditam prabho
6. prabho lokasya āgatiḥ ca gatiḥ ca eva tava
viditā āyatyām ca tadātve ca te aviditam na asti
6. Both the coming and going of the world's beings are known to you. And regarding both the future (āyatyā) and the present, nothing remains unknown to you, O Lord.
एवं गते महाराज राज्यं प्रति जनाधिप ।
हेतुमत्र प्रवक्ष्यामि तदिहैकमनाः शृणु ॥७॥
7. evaṁ gate mahārāja rājyaṁ prati janādhipa ,
hetumatra pravakṣyāmi tadihaikamanāḥ śṛṇu.
7. evam gate mahārāja rājyam prati janādhipa
hetum atra pravakṣyāmi tat iha ekamanāḥ śṛṇu
7. mahārāja janādhipa evam gate rājyam prati
atra hetum pravakṣyāmi tat iha ekamanāḥ śṛṇu
7. O Great King (mahārāja), O Lord of people (janādhipa), this being the situation regarding the kingdom, I shall now explain the reason here; therefore, listen to it with a concentrated mind.
द्विविधो जायते व्याधिः शारीरो मानसस्तथा ।
परस्परं तयोर्जन्म निर्द्वंद्वं नोपलभ्यते ॥८॥
8. dvividho jāyate vyādhiḥ śārīro mānasastathā ,
parasparaṁ tayorjanma nirdvaṁdvaṁ nopalabhyate.
8. dvividhaḥ jāyate vyādhiḥ śārīraḥ mānasaḥ tathā
parasparam tayoḥ janma nirdvandvam na upalabhyate
8. vyādhiḥ dvividhaḥ jāyate śārīraḥ tathā mānasaḥ
tayoḥ janma parasparam nirdvandvam na upalabhyate
8. Disease (vyādhi) arises in two forms: physical (śārīra) and mental (mānasa). The mutual origin of these two is not perceived as being entirely independent or without interdependence.
शारीराज्जायते व्याधिर्मानसो नात्र संशयः ।
मानसाज्जायते व्याधिः शारीर इति निश्चयः ॥९॥
9. śārīrājjāyate vyādhirmānaso nātra saṁśayaḥ ,
mānasājjāyate vyādhiḥ śārīra iti niścayaḥ.
9. śārīrāt jāyate vyādhiḥ mānasaḥ na atra saṃśayaḥ
| mānasāt jāyate vyādhiḥ śārīraḥ iti niścayaḥ
9. śārīrāt mānasaḥ vyādhiḥ jāyate atra saṃśayaḥ
na mānasāt śārīraḥ vyādhiḥ jāyate iti niścayaḥ
9. A mental illness arises from the body; there is no doubt about this. And a physical illness arises from the mind; this is a certainty.
शारीरमानसे दुःखे योऽतीते अनुशोचति ।
दुःखेन लभते दुःखं द्वावनर्थौ प्रपद्यते ॥१०॥
10. śārīramānase duḥkhe yo'tīte anuśocati ,
duḥkhena labhate duḥkhaṁ dvāvanarthau prapadyate.
10. śārīramānase duḥkhe yaḥ atīte anuśocati |
duḥkhena labhate duḥkham dvau anarthau prapadyate
10. yaḥ atīte śārīramānase duḥkhe anuśocati duḥkhena
duḥkham labhate dvau anarthau prapadyate
10. Whoever laments over past bodily and mental sufferings (duḥkha), obtains further suffering through that very suffering, thereby encountering two calamities.
शीतोष्णे चैव वायुश्च त्रयः शारीरजा गुणाः ।
तेषां गुणानां साम्यं च तदाहुः स्वस्थलक्षणम् ॥११॥
11. śītoṣṇe caiva vāyuśca trayaḥ śārīrajā guṇāḥ ,
teṣāṁ guṇānāṁ sāmyaṁ ca tadāhuḥ svasthalakṣaṇam.
11. śītoṣṇe ca eva vāyuḥ ca trayaḥ śārīrajāḥ guṇāḥ |
teṣām guṇānām sāmyam ca tat āhuḥ svasthalakṣaṇam
11. śītoṣṇe ca eva vāyuḥ ca trayaḥ śārīrajāḥ guṇāḥ
teṣām guṇānām sāmyam ca tat āhuḥ svasthalakṣaṇam
11. Cold, heat, and air (vāyu) are indeed the three qualities originating from the body. They declare that the balance (sāmya) of these qualities is the characteristic of a healthy state.
तेषामन्यतमोत्सेके विधानमुपदिष्यते ।
उष्णेन बाध्यते शीतं शीतेनोष्णं प्रबाध्यते ॥१२॥
12. teṣāmanyatamotseke vidhānamupadiṣyate ,
uṣṇena bādhyate śītaṁ śītenoṣṇaṁ prabādhyate.
12. teṣām anyatama utseke vidhānam upadiṣyate |
uṣṇena bādhyate śītam śītena uṣṇam prabādhyate
12. teṣām anyatama utseke vidhānam upadiṣyate
uṣṇena śītam bādhyate śītena uṣṇam prabādhyate
12. When there is an excess (utseka) of any one of these (qualities), a specific treatment (vidhāna) is prescribed. Cold is overcome by heat, and heat is overcome by cold.
सत्त्वं रजस्तमश्चैव मानसाः स्युस्त्रयो गुणाः ।
हर्षेण बाध्यते शोको हर्षः शोकेन बाध्यते ॥१३॥
13. sattvaṁ rajastamaścaiva mānasāḥ syustrayo guṇāḥ ,
harṣeṇa bādhyate śoko harṣaḥ śokena bādhyate.
13. sattvam rajaḥ tamaḥ ca eva mānasāḥ syuḥ trayaḥ
guṇāḥ harṣeṇa bādhyate śokaḥ harṣaḥ śokena bādhyate
13. sattvam rajaḥ tamaḥ ca eva trayaḥ mānasāḥ guṇāḥ
syuḥ harṣeṇa śokaḥ bādhyate harṣaḥ śokena bādhyate
13. The three qualities (guṇas) - sattva, rajas, and tamas - are indeed mental. Sorrow is overcome by joy, and joy is in turn overcome by sorrow.
कश्चित्सुखे वर्तमानो दुःखस्य स्मर्तुमिच्छति ।
कश्चिद्दुःखे वर्तमानः सुखस्य स्मर्तुमिच्छति ॥१४॥
14. kaścitsukhe vartamāno duḥkhasya smartumicchati ,
kaścidduḥkhe vartamānaḥ sukhasya smartumicchati.
14. kaścit sukhe vartamānaḥ duḥkhasya smartum icchati
kaścit duḥkhe vartamānaḥ sukhasya smartum icchati
14. kaścit sukhe vartamānaḥ duḥkhasya smartum icchati
kaścit duḥkhe vartamānaḥ sukhasya smartum icchati
14. Someone who is experiencing happiness wishes to recall sorrow, and someone who is experiencing sorrow wishes to recall happiness.
स त्वं न दुःखी दुःखस्य न सुखी च सुखस्य च ।
न दुःखी सुखजातस्य न सुखी दुःखजस्य वा ॥१५॥
15. sa tvaṁ na duḥkhī duḥkhasya na sukhī ca sukhasya ca ,
na duḥkhī sukhajātasya na sukhī duḥkhajasya vā.
15. saḥ tvam na duḥkhī duḥkhasya na sukhī ca sukhasya
ca na duḥkhī sukhajātasya na sukhī duḥkhajasya vā
15. saḥ tvam duḥkhasya na duḥkhī ca sukhasya ca na
sukhī sukhajātasya na duḥkhī vā duḥkhajasya na sukhī
15. You are neither sorrowful because of sorrow nor happy because of happiness; neither sorrowful because of what arises from happiness nor happy because of what arises from sorrow.
स्मर्तुमर्हसि कौरव्य दिष्टं तु बलवत्तरम् ।
अथ वा ते स्वभावोऽयं येन पार्थिव कृष्यसे ॥१६॥
16. smartumarhasi kauravya diṣṭaṁ tu balavattaram ,
atha vā te svabhāvo'yaṁ yena pārthiva kṛṣyase.
16. smartum arhasi kauravya diṣṭam tu balavattaram
atha vā te svabhāvaḥ ayam yena pārthiva kṛṣyase
16. kauravya diṣṭam tu balavattaram smartum arhasi
atha vā pārthiva ayam te svabhāvaḥ yena kṛṣyase
16. O descendant of Kuru, you should remember that destiny is indeed more powerful. Or perhaps, O king, this is your intrinsic nature (svabhāva) by which you are being drawn.
दृष्ट्वा सभागतां कृष्णामेकवस्त्रां रजस्वलाम् ।
मिषतां पाण्डुपुत्राणां न तस्य स्मर्तुमर्हसि ॥१७॥
17. dṛṣṭvā sabhāgatāṁ kṛṣṇāmekavastrāṁ rajasvalām ,
miṣatāṁ pāṇḍuputrāṇāṁ na tasya smartumarhasi.
17. dṛṣṭvā sabhāgatām kṛṣṇām ekavastrām rajasvalām
miṣatām pāṇḍuputrāṇām na tasya smartum arhasi
17. na arhasi smartum tasya dṛṣṭvā kṛṣṇām sabhāgatām
ekavastrām rajasvalām pāṇḍuputrāṇām miṣatām
17. You should not forget how Krishna (Draupadī), clad in a single garment and menstruating, was brought into the assembly while the sons of Pāṇḍu watched.
प्रव्राजनं च नगरादजिनैश्च निवासनम् ।
महारण्यनिवासश्च न तस्य स्मर्तुमर्हसि ॥१८॥
18. pravrājanaṁ ca nagarādajinaiśca nivāsanam ,
mahāraṇyanivāsaśca na tasya smartumarhasi.
18. pravrājanam ca nagarāt ajinaiḥ ca nivāsanam
mahāraṇyanivāsaḥ ca na tasya smartum arhasi
18. na arhasi smartum tasya pravrājanam ca nagarāt
ajinaiḥ ca nivāsanam mahāraṇyanivāsaḥ ca
18. And their banishment from the city, their clothing with deerskins, and their dwelling in the great forest - you should not forget that either.
जटासुरात्परिक्लेशं चित्रसेनेन चाहवम् ।
सैन्धवाच्च परिक्लेशं कथं विस्मृतवानसि ।
पुनरज्ञातचर्यायां कीचकेन पदा वधम् ॥१९॥
19. jaṭāsurātparikleśaṁ citrasenena cāhavam ,
saindhavācca parikleśaṁ kathaṁ vismṛtavānasi ,
punarajñātacaryāyāṁ kīcakena padā vadham.
19. jaṭāsurāt parikleśam citrasenena
ca āhavam saindhavāt ca parikleśam
katham vismṛtavān asi punaḥ
ajñātacaryāyām kīcakena padā vadham
19. katham tvam vismṛtavān asi jaṭāsurāt
parikleśam citrasenena ca āhavam
saindhavāt ca parikleśam punaḥ
ajñātacaryāyām kīcakena padā vadham
19. How could you have forgotten the harassment from Jaṭāsura, and the battle with Citrasena, and the harassment from Saindhava? Furthermore, during the period of living incognito, the striking of Draupadī by Kīcaka with his foot?
यच्च ते द्रोणभीष्माभ्यां युद्धमासीदरिंदम ।
मनसैकेन ते युद्धमिदं घोरमुपस्थितम् ॥२०॥
20. yacca te droṇabhīṣmābhyāṁ yuddhamāsīdariṁdama ,
manasaikena te yuddhamidaṁ ghoramupasthitam.
20. yat ca te droṇabhīṣmābhyām yuddham āsīt arindama
manasā ekena te yuddham idam ghoram upasthitam
20. arindama yat ca te yuddham droṇabhīṣmābhyām āsīt
ekena manasā te idam ghoram yuddham upasthitam
20. O subduer of enemies, that war which was (to be fought) for you by Droṇa and Bhīṣma - this terrible war has now arrived for you through a single resolve.
यत्र नास्ति शरैः कार्यं न मित्रैर्न च बन्धुभिः ।
आत्मनैकेन योद्धव्यं तत्ते युद्धमुपस्थितम् ॥२१॥
21. yatra nāsti śaraiḥ kāryaṁ na mitrairna ca bandhubhiḥ ,
ātmanaikena yoddhavyaṁ tatte yuddhamupasthitam.
21. yatra na asti śaraiḥ kāryam na mitraiḥ na ca bandhubhiḥ
ātmanā ekena yoddhavyam tat te yuddham upasthitam
21. yatra śaraiḥ na kāryam,
na mitraiḥ,
na ca bandhubhiḥ (asti),
tat yuddham ātmanā ekena yoddhavyam.
tat te upasthitam (asti).
21. Where arrows, friends, or relatives are of no use, that battle (yuddha) must be fought by oneself alone; such a struggle has now presented itself to you.
तस्मिन्ननिर्जिते युद्धे प्राणान्यदि ह मोक्ष्यसे ।
अन्यं देहं समास्थाय पुनस्तेनैव योत्स्यसे ॥२२॥
22. tasminnanirjite yuddhe prāṇānyadi ha mokṣyase ,
anyaṁ dehaṁ samāsthāya punastenaiva yotsyase.
22. tasmin anirjite yuddhe prāṇān yadi ha mokṣyase
anyam deham samāsthāya punaḥ tena eva yotsyase
22. yadi tasmin anirjite yuddhe (tvam) prāṇān ha mokṣyase (tarhi),
anyam deham samāsthāya,
punaḥ tena eva yotsyase.
22. If you abandon your life (prāṇa) in that unconquered battle (yuddha), then, taking on another body, you will fight again with that very same struggle.
तस्मादद्यैव गन्तव्यं युद्धस्य भरतर्षभ ।
एतज्जित्वा महाराज कृतकृत्यो भविष्यसि ॥२३॥
23. tasmādadyaiva gantavyaṁ yuddhasya bharatarṣabha ,
etajjitvā mahārāja kṛtakṛtyo bhaviṣyasi.
23. tasmāt adya eva gantavyam yuddhasya bharatarṣabha
etat jitvā mahārāja kṛtakṛtyaḥ bhaviṣyasi
23. tasmāt,
bharatarṣabha,
adya eva yuddhasya gantavyam.
mahārāja,
etat jitvā (tvam) kṛtakṛtyaḥ bhaviṣyasi.
23. Therefore, O best among the Bharatas (bharatarṣabha), you must undertake this struggle (yuddha) right now. Having conquered this, O great king (mahārāja), you will become one who has fulfilled his purpose (kṛtakṛtya).
एतां बुद्धिं विनिश्चित्य भूतानामागतिं गतिम् ।
पितृपैतामहे वृत्ते शाधि राज्यं यथोचितम् ॥२४॥
24. etāṁ buddhiṁ viniścitya bhūtānāmāgatiṁ gatim ,
pitṛpaitāmahe vṛtte śādhi rājyaṁ yathocitam.
24. etām buddhim viniścitya bhūtānām āgatim gatim
pitṛpaitāmahe vṛtte śādhi rājyam yathāucitam
24. etām buddhim,
bhūtānām āgatim (ca) gatim (ca) viniścitya,
pitṛpaitāmahe vṛtte (anurūpam) yathāucitam rājyam śādhi.
24. Having thoroughly ascertained this understanding (buddhi) of the origin and destiny of beings, rule the kingdom (rājya) appropriately, in accordance with the ancestral tradition (vṛtta).
दिष्ट्या दुर्योधनः पापो निहतः सानुगो युधि ।
द्रौपद्याः केशपक्षस्य दिष्ट्या त्वं पदवीं गतः ॥२५॥
25. diṣṭyā duryodhanaḥ pāpo nihataḥ sānugo yudhi ,
draupadyāḥ keśapakṣasya diṣṭyā tvaṁ padavīṁ gataḥ.
25. diṣṭyā duryodhanaḥ pāpaḥ nihataḥ sānugaḥ yudhi
draupadyāḥ keśapakṣasya diṣṭyā tvaṃ padavīm gataḥ
25. diṣṭyā pāpaḥ sānugaḥ duryodhanaḥ yudhi nihataḥ
diṣṭyā tvaṃ draupadyāḥ keśapakṣasya padavīm gataḥ
25. By good fortune, the wicked Duryodhana has been slain in battle along with his followers. By good fortune, you have fulfilled the vow concerning Draupadī's hair.
यजस्व वाजिमेधेन विधिवद्दक्षिणावता ।
वयं ते किंकराः पार्थ वासुदेवश्च वीर्यवान् ॥२६॥
26. yajasva vājimedhena vidhivaddakṣiṇāvatā ,
vayaṁ te kiṁkarāḥ pārtha vāsudevaśca vīryavān.
26. yajasva vājimedhena vidhivat dakṣiṇāvatā
vayam te kiṅkarāḥ pārtha vāsudevaḥ ca vīryavān
26. pārtha tvaṃ vidhivat dakṣiṇāvatā vājimedhena
yajasva vayam te kiṅkarāḥ ca vīryavān vāsudevaḥ
26. O Pārtha, perform the horse Vedic ritual (yajña) according to the prescribed rituals and with ample donations. We, along with the powerful Vāsudeva (Krishna), are your servants.