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महाभारतः       mahābhārataḥ - book-12, chapter-34

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वैशंपायन उवाच ।
युधिष्ठिरस्य तद्वाक्यं श्रुत्वा द्वैपायनस्तदा ।
समीक्ष्य निपुणं बुद्ध्या ऋषिः प्रोवाच पाण्डवम् ॥१॥
1. vaiśaṁpāyana uvāca ,
yudhiṣṭhirasya tadvākyaṁ śrutvā dvaipāyanastadā ,
samīkṣya nipuṇaṁ buddhyā ṛṣiḥ provāca pāṇḍavam.
1. Vaiśaṃpāyana uvāca | Yudhiṣṭhirasya
tat vākyaṃ śrutvā
Dvaipāyanastu tadā | samīkṣya nipuṇaṃ
buddhyā ṛṣiḥ provāca Pāṇḍavam
1. Vaiśaṃpāyana uvāca tadā Dvaipāyanastu Yudhiṣṭhirasya tat
vākyaṃ śrutvā buddhyā nipuṇaṃ samīkṣya ṛṣiḥ Pāṇḍavam provāca
1. Vaiśampāyana said: Then, having heard those words of Yudhiṣṭhira, the sage Dvaipāyana (Vyasa), having carefully considered with his intellect, spoke to the son of Pāṇḍu.
मा विषादं कृथा राजन्क्षत्रधर्ममनुस्मर ।
स्वधर्मेण हता ह्येते क्षत्रियाः क्षत्रियर्षभ ॥२॥
2. mā viṣādaṁ kṛthā rājankṣatradharmamanusmara ,
svadharmeṇa hatā hyete kṣatriyāḥ kṣatriyarṣabha.
2. mā viṣādaṃ kṛthā rājan kṣatradharmam anusmara |
svadharmeṇa hatā hi ete kṣatriyāḥ kṣatriyarṣabha
2. rājan kṣatriyarṣabha mā viṣādaṃ kṛthā kṣatradharmam
anusmara hi ete kṣatriyāḥ svadharmeṇa hatāḥ
2. O king, do not grieve! Remember the intrinsic nature (dharma) of a warrior (kṣatriya). O best among warriors, these kṣatriyas were indeed killed according to their own natural law (svadharma).
काङ्क्षमाणाः श्रियं कृत्स्नां पृथिव्यां च महद्यशः ।
कृतान्तविधिसंयुक्ताः कालेन निधनं गताः ॥३॥
3. kāṅkṣamāṇāḥ śriyaṁ kṛtsnāṁ pṛthivyāṁ ca mahadyaśaḥ ,
kṛtāntavidhisaṁyuktāḥ kālena nidhanaṁ gatāḥ.
3. kāṅkṣamāṇāḥ śriyaṃ kṛtsnāṃ pṛthivyām ca mahat
yaśaḥ | kṛtāntavidhisaṃyuktāḥ kālena nidhanaṃ gatāḥ
3. kṛtsnāṃ śriyaṃ ca pṛthivyām mahat yaśaḥ kāṅkṣamāṇāḥ
kṛtāntavidhisaṃyuktāḥ kālena nidhanaṃ gatāḥ
3. Desiring complete prosperity and great fame on earth, they were united with the ordinance of destiny and met their end through time.
न त्वं हन्ता न भीमोऽपि नार्जुनो न यमावपि ।
कालः पर्यायधर्मेण प्राणानादत्त देहिनाम् ॥४॥
4. na tvaṁ hantā na bhīmo'pi nārjuno na yamāvapi ,
kālaḥ paryāyadharmeṇa prāṇānādatta dehinām.
4. na tvam hantā na bhīmaḥ api na arjunaḥ na yamau
api | kālaḥ paryāyadharmeṇa prāṇān ādatta dehinām
4. tvam na hantā,
na bhīmaḥ api,
na arjunaḥ,
na yamau api kālaḥ paryāyadharmeṇa dehinām prāṇān ādatta
4. You are not the killer, nor is Bhīma, nor Arjuna, nor are the two Yamas (Nakula and Sahadeva). Time takes away the life-breaths of embodied beings by the law of succession/change.
न यस्य मातापितरौ नानुग्राह्योऽस्ति कश्चन ।
कर्मसाक्षी प्रजानां यस्तेन कालेन संहृताः ॥५॥
5. na yasya mātāpitarau nānugrāhyo'sti kaścana ,
karmasākṣī prajānāṁ yastena kālena saṁhṛtāḥ.
5. na yasya mātāpitarau na anugrāhyaḥ asti kaścana
karma-sākṣī prajānām yaḥ tena kālena saṃhṛtāḥ
5. yasya mātāpitarau na [asti] na kaścana anugrāhyaḥ asti
yaḥ prajānām karma-sākṣī [saḥ] tena kālena saṃhṛtāḥ
5. Time (kāla), by which all beings are destroyed, has neither mother nor father, nor anyone it needs to favor. It is the witness of the actions (karma) of all creatures.
हेतुमात्रमिदं तस्य कालस्य पुरुषर्षभ ।
यद्धन्ति भूतैर्भूतानि तदस्मै रूपमैश्वरम् ॥६॥
6. hetumātramidaṁ tasya kālasya puruṣarṣabha ,
yaddhanti bhūtairbhūtāni tadasmai rūpamaiśvaram.
6. hetu-mātram idam tasya kālasya puruṣarṣabha yat
hanti bhūtaiḥ bhūtāni tat asmai rūpam aiśvaram
6. puruṣarṣabha idam tasya kālasya hetu-mātram [asti] yat
bhūtaiḥ bhūtāni hanti tat asmai aiśvaram rūpam [asti]
6. O best among men (puruṣarṣabha), the fact that Time (kāla) destroys beings through other beings is merely an instrument for it. That is its divine (aiśvaram) form.
कर्ममूर्त्यात्मकं विद्धि साक्षिणं शुभपापयोः ।
सुखदुःखगुणोदर्कं कालं कालफलप्रदम् ॥७॥
7. karmamūrtyātmakaṁ viddhi sākṣiṇaṁ śubhapāpayoḥ ,
sukhaduḥkhaguṇodarkaṁ kālaṁ kālaphalapradam.
7. karma-mūrty-ātmakam viddhi sākṣiṇam śubha-pāpayoḥ
sukha-duḥkha-guṇodarkam kālam kāla-phala-pradam
7. kālam viddhi karma-mūrty-ātmakam śubha-pāpayoḥ
sākṣiṇam sukha-duḥkha-guṇodarkam kāla-phala-pradam
7. Know Time (kāla) to be the embodiment of actions (karma), the witness of both auspicious and inauspicious deeds, whose ultimate result is the nature of happiness and sorrow, and who grants the fruits of (its own) time.
तेषामपि महाबाहो कर्माणि परिचिन्तय ।
विनाशहेतुकारित्वे यैस्ते कालवशं गताः ॥८॥
8. teṣāmapi mahābāho karmāṇi paricintaya ,
vināśahetukāritve yaiste kālavaśaṁ gatāḥ.
8. teṣām api mahābāho karmāṇi paricintaya
vināśa-hetu-kāritve yaiḥ te kāla-vaśam gatāḥ
8. mahābāho teṣām api karmāṇi paricintaya yaiḥ
te vināśa-hetu-kāritve kāla-vaśam gatāḥ
8. O mighty-armed one (mahābāho), reflect also on the actions (karma) of those who, even in their capacity as agents causing destruction, have fallen under the dominion of Time (kāla).
आत्मनश्च विजानीहि नियमव्रतशीलताम् ।
यदा त्वमीदृशं कर्म विधिनाक्रम्य कारितः ॥९॥
9. ātmanaśca vijānīhi niyamavrataśīlatām ,
yadā tvamīdṛśaṁ karma vidhinākramya kāritaḥ.
त्वष्ट्रेव विहितं यन्त्रं यथा स्थापयितुर्वशे ।
कर्मणा कालयुक्तेन तथेदं भ्राम्यते जगत् ॥१०॥
10. tvaṣṭreva vihitaṁ yantraṁ yathā sthāpayiturvaśe ,
karmaṇā kālayuktena tathedaṁ bhrāmyate jagat.
पुरुषस्य हि दृष्ट्वेमामुत्पत्तिमनिमित्ततः ।
यदृच्छया विनाशं च शोकहर्षावनर्थकौ ॥११॥
11. puruṣasya hi dṛṣṭvemāmutpattimanimittataḥ ,
yadṛcchayā vināśaṁ ca śokaharṣāvanarthakau.
व्यलीकं चापि यत्त्वत्र चित्तवैतंसिकं तव ।
तदर्थमिष्यते राजन्प्रायश्चित्तं तदाचर ॥१२॥
12. vyalīkaṁ cāpi yattvatra cittavaitaṁsikaṁ tava ,
tadarthamiṣyate rājanprāyaścittaṁ tadācara.
इदं च श्रूयते पार्थ युद्धे देवासुरे पुरा ।
असुरा भ्रातरो ज्येष्ठा देवाश्चापि यवीयसः ॥१३॥
13. idaṁ ca śrūyate pārtha yuddhe devāsure purā ,
asurā bhrātaro jyeṣṭhā devāścāpi yavīyasaḥ.
13. idam ca śrūyate pārtha yuddhe devāsure purā
asurāḥ bhrātaraḥ jyeṣṭhāḥ devāḥ ca api yavīyasaḥ
13. pārtha idam ca śrūyate purā devāsure yuddhe
asurāḥ jyeṣṭhāḥ bhrātaraḥ ca devāḥ api yavīyasaḥ
13. And this is heard, O Pārtha, regarding the ancient war between the gods and asuras: the asuras were the elder brothers, and the gods were the younger ones.
तेषामपि श्रीनिमित्तं महानासीत्समुच्छ्रयः ।
युद्धं वर्षसहस्राणि द्वात्रिंशदभवत्किल ॥१४॥
14. teṣāmapi śrīnimittaṁ mahānāsītsamucchrayaḥ ,
yuddhaṁ varṣasahasrāṇi dvātriṁśadabhavatkila.
14. teṣām api śrīnimittham mahān āsīt samucchrayaḥ
yuddham varṣasahasrāṇi dvātriṃśat abhavat kila
14. api teṣām śrīnimittham mahān samucchrayaḥ āsīt
kila yuddham dvātriṃśat varṣasahasrāṇi abhavat
14. For them, there was a great conflict (samucchraya) over prosperity (śrī). Indeed, the war lasted for thirty-two thousand years.
एकार्णवां महीं कृत्वा रुधिरेण परिप्लुताम् ।
जघ्नुर्दैत्यांस्तदा देवास्त्रिदिवं चैव लेभिरे ॥१५॥
15. ekārṇavāṁ mahīṁ kṛtvā rudhireṇa pariplutām ,
jaghnurdaityāṁstadā devāstridivaṁ caiva lebhire.
15. ekārṇavām mahīm kṛtvā rudhireṇa pariplutām
jaghnuḥ daityān tadā devāḥ tridivam ca eva lebhire
15. rudhireṇa pariplutām mahīm ekārṇavām kṛtvā tadā
devāḥ daityān jaghnuḥ ca eva tridivam lebhire
15. Having made the earth a single ocean (ekārṇava), completely flooded with blood, the gods then slew the Daityas and obtained heaven (tridiva).
तथैव पृथिवीं लब्ध्वा ब्राह्मणा वेदपारगाः ।
संश्रिता दानवानां वै साह्यार्थे दर्पमोहिताः ॥१६॥
16. tathaiva pṛthivīṁ labdhvā brāhmaṇā vedapāragāḥ ,
saṁśritā dānavānāṁ vai sāhyārthe darpamohitāḥ.
16. tathā eva pṛthivīm labdhvā brāhmaṇāḥ vedapāragāḥ
saṃśritāḥ dānavānām vai sāhyārthe darpamohitāḥ
16. tathā eva pṛthivīm labdhvā vedapāragāḥ brāhmaṇāḥ
darpamohitāḥ vai dānavānām sāhyārthe saṃśritāḥ
16. Similarly, having obtained the earth, the Brahmins, who were experts in the Vedas, indeed resorted to the Dānavas for assistance, being deluded by pride.
शालावृका इति ख्यातास्त्रिषु लोकेषु भारत ।
अष्टाशीतिसहस्राणि ते चापि विबुधैर्हताः ॥१७॥
17. śālāvṛkā iti khyātāstriṣu lokeṣu bhārata ,
aṣṭāśītisahasrāṇi te cāpi vibudhairhatāḥ.
17. śālāvṛkāḥ iti khyātāḥ triṣu lokeṣu bhārata
aṣṭāśītisahasrāṇi te ca api vibudhaiḥ hatāḥ
17. bhārata triṣu lokeṣu śālāvṛkāḥ iti khyātāḥ
aṣṭāśītisahasrāṇi te ca api vibudhaiḥ hatāḥ
17. O Bhārata, those known as Śālāvṛkas in the three worlds, eighty-eight thousand of them, were also killed by the gods.
धर्मव्युच्छित्तिमिच्छन्तो येऽधर्मस्य प्रवर्तकाः ।
हन्तव्यास्ते दुरात्मानो देवैर्दैत्या इवोल्बणाः ॥१८॥
18. dharmavyucchittimicchanto ye'dharmasya pravartakāḥ ,
hantavyāste durātmāno devairdaityā ivolbaṇāḥ.
18. dharmavyucchittim icchantaḥ ye adharmasya pravartakāḥ
hantavyāḥ te durātmānaḥ devaiḥ daityāḥ iva ulbaṇāḥ
18. ye dharmavyucchittim icchantaḥ adharmasya pravartakāḥ
te durātmānaḥ ulbaṇāḥ daityāḥ iva devaiḥ hantavyāḥ
18. Those wicked souls who desire the disruption of the natural law (dharma) and promote unrighteousness (adharma) should be killed by the gods, just as formidable demons (Daityas) are slain.
एकं हत्वा यदि कुले शिष्टानां स्यादनामयम् ।
कुलं हत्वाथ राष्ट्रं वा न तद्वृत्तोपघातकम् ॥१९॥
19. ekaṁ hatvā yadi kule śiṣṭānāṁ syādanāmayam ,
kulaṁ hatvātha rāṣṭraṁ vā na tadvṛttopaghātakam.
19. ekam hatvā yadi kule śiṣṭānām syāt anāmayam kulam
hatvā atha rāṣṭram vā na tat vṛttopaghātakam
19. yadi ekam hatvā kule śiṣṭānām anāmayam syāt,
atha kulam vā rāṣṭram hatvā tat vṛttopaghātakam na
19. If, by killing one individual, there is welfare for the remaining members of the family, or if one kills a family or even a nation (for the greater good), that is not considered an impediment to one's proper conduct.
अधर्मरूपो धर्मो हि कश्चिदस्ति नराधिप ।
धर्मश्चाधर्मरूपोऽस्ति तच्च ज्ञेयं विपश्चिता ॥२०॥
20. adharmarūpo dharmo hi kaścidasti narādhipa ,
dharmaścādharmarūpo'sti tacca jñeyaṁ vipaścitā.
20. adharmarūpaḥ dharmaḥ hi kaścit asti narādhipa
dharmaḥ ca adharmarūpaḥ asti tat ca jñeyam vipaścitā
20. narādhipa hi kaścit dharmaḥ adharmarūpaḥ asti,
ca adharmarūpaḥ dharmaḥ asti,
tat ca vipaścitā jñeyam
20. O King, indeed, sometimes a certain natural law (dharma) appears as unrighteousness (adharma), and conversely, unrighteousness (adharma) can appear as natural law (dharma). This distinction should be known by a discerning person.
तस्मात्संस्तम्भयात्मानं श्रुतवानसि पाण्डव ।
देवैः पूर्वगतं मार्गमनुयातोऽसि भारत ॥२१॥
21. tasmātsaṁstambhayātmānaṁ śrutavānasi pāṇḍava ,
devaiḥ pūrvagataṁ mārgamanuyāto'si bhārata.
21. tasmāt saṃstambhaya ātmānam śrutavān asi pāṇḍava
devaiḥ pūrvagatam mārgam anuyātaḥ asi bhārata
21. pāṇḍava bhārata tasmāt ātmānam saṃstambhaya
śrutavān asi devaiḥ pūrvagatam mārgam anuyātaḥ asi
21. Therefore, O Pāṇḍava, control your self (ātman), for you have heard about and followed the path previously trodden by the gods, O Bhārata.
न हीदृशा गमिष्यन्ति नरकं पाण्डवर्षभ ।
भ्रातॄनाश्वासयैतांस्त्वं सुहृदश्च परंतप ॥२२॥
22. na hīdṛśā gamiṣyanti narakaṁ pāṇḍavarṣabha ,
bhrātṝnāśvāsayaitāṁstvaṁ suhṛdaśca paraṁtapa.
22. na hi īdṛśāḥ gamiṣyanti narakam pāṇḍavarṣabha
bhrātṝn āśvāsaya etān tvam suhṛdaḥ ca paraṃtapa
22. pāṇḍavarṣabha hi īdṛśāḥ na narakam gamiṣyanti
paraṃtapa tvam etān bhrātṝn ca suhṛdaḥ āśvāsaya
22. Indeed, those like you, O best of Pāṇḍavas, will not go to hell. You, O tormentor of foes, should console these brothers and friends.
यो हि पापसमारम्भे कार्ये तद्भावभावितः ।
कुर्वन्नपि तथैव स्यात्कृत्वा च निरपत्रपः ॥२३॥
23. yo hi pāpasamārambhe kārye tadbhāvabhāvitaḥ ,
kurvannapi tathaiva syātkṛtvā ca nirapatrapaḥ.
23. yaḥ hi pāpasamārambhe kārye tadbhāvabhāvitaḥ
kurvan api tathaiva syāt kṛtvā ca nirapatrapaḥ
23. yaḥ hi pāpasamārambhe kārye tadbhāvabhāvitaḥ
api kurvan tathaiva syāt ca kṛtvā nirapatrapaḥ
23. Indeed, whoever is completely absorbed in the sinful disposition of an action (karma) to be undertaken, and performs it in that very manner, and having performed it, remains shameless -
तस्मिंस्तत्कलुषं सर्वं समाप्तमिति शब्दितम् ।
प्रायश्चित्तं न तस्यास्ति ह्रासो वा पापकर्मणः ॥२४॥
24. tasmiṁstatkaluṣaṁ sarvaṁ samāptamiti śabditam ,
prāyaścittaṁ na tasyāsti hrāso vā pāpakarmaṇaḥ.
24. tasmin tat kaluṣam sarvam samāptam iti śabditam
prāyaścittam na tasya asti hrāsaḥ vā pāpakarmaṇaḥ
24. tasmin tat sarvam kaluṣam samāptam iti śabditam
tasya prāyaścittam na asti vā pāpakarmaṇaḥ hrāsaḥ
24. In such a person, all that defilement (karma) is declared complete. There is no atonement (prāyaścitta) for him, nor any diminution (hrāsa) of his sinful act (karma).
त्वं तु शुक्लाभिजातीयः परदोषेण कारितः ।
अनिच्छमानः कर्मेदं कृत्वा च परितप्यसे ॥२५॥
25. tvaṁ tu śuklābhijātīyaḥ paradoṣeṇa kāritaḥ ,
anicchamānaḥ karmedaṁ kṛtvā ca paritapyase.
25. tvam tu śuklābhijātīyaḥ paradoṣeṇa kāritaḥ
anicchamānaḥ karma idam kṛtvā ca paritapyase
25. tvam tu śuklābhijātīyaḥ paradoṣeṇa kāritaḥ
anicchamānaḥ idam karma kṛtvā ca paritapyase
25. But you, being of noble birth, were compelled to act by another's fault; having performed this deed (karma) unwillingly, you now suffer remorse.
अश्वमेधो महायज्ञः प्रायश्चित्तमुदाहृतम् ।
तमाहर महाराज विपाप्मैवं भविष्यसि ॥२६॥
26. aśvamedho mahāyajñaḥ prāyaścittamudāhṛtam ,
tamāhara mahārāja vipāpmaivaṁ bhaviṣyasi.
26. aśvamedhaḥ mahāyajñaḥ prāyaścittam udāhṛtam
tam āhara mahārāja vipāpmā evam bhaviṣyasi
26. aśvamedhaḥ mahāyajñaḥ prāyaścittam udāhṛtam
mahārāja tam āhara evam vipāpmā bhaviṣyasi
26. The horse (yajña) Vedic ritual is declared to be a great (yajña) Vedic ritual and an act of expiation. O great king, perform that, and you will thus become free from sin.
मरुद्भिः सह जित्वारीन्मघवान्पाकशासनः ।
एकैकं क्रतुमाहृत्य शतकृत्वः शतक्रतुः ॥२७॥
27. marudbhiḥ saha jitvārīnmaghavānpākaśāsanaḥ ,
ekaikaṁ kratumāhṛtya śatakṛtvaḥ śatakratuḥ.
27. marudbhiḥ saha jitvā arīn maghavān pākaśāsanaḥ
ekaikam kratum āhṛtya śatakṛtvaḥ śatakratuḥ
27. marudbhiḥ saha arīn jitvā maghavān pākaśāsanaḥ
ekaikam kratum āhṛtya śatakṛtvaḥ śatakratuḥ
27. Maghavan, the subduer of Pāka, having conquered his enemies with the Maruts, became Śatakratu (Lord of a Hundred Vedic rituals) by performing a hundred (yajña) Vedic rituals one by one.
पूतपाप्मा जितस्वर्गो लोकान्प्राप्य सुखोदयान् ।
मरुद्गणवृतः शक्रः शुशुभे भासयन्दिशः ॥२८॥
28. pūtapāpmā jitasvargo lokānprāpya sukhodayān ,
marudgaṇavṛtaḥ śakraḥ śuśubhe bhāsayandiśaḥ.
28. pūtapāpmā jitasvargaḥ lokān prāpya sukhodayān
marudgaṇavṛtaḥ śakraḥ śuśubhe bhāsayān diśaḥ
28. pūtapāpmā jitasvargaḥ sukhodayān lokān prāpya,
marudgaṇavṛtaḥ śakraḥ diśaḥ bhāsayān śuśubhe
28. Purified of all sin, having conquered heaven, and having attained worlds that bring forth happiness, Śakra (Indra), surrounded by the host of Maruts, shone resplendently, illuminating all directions.
स्वर्गलोके महीयन्तमप्सरोभिः शचीपतिम् ।
ऋषयः पर्युपासन्ते देवाश्च विबुधेश्वरम् ॥२९॥
29. svargaloke mahīyantamapsarobhiḥ śacīpatim ,
ṛṣayaḥ paryupāsante devāśca vibudheśvaram.
29. svargaloke mahīyantam apsarobhiḥ śacīpatim
ṛṣayaḥ paryupāsante devāḥ ca vibudheśvaram
29. ṛṣayaḥ devāḥ ca svargaloke apsarobhiḥ
mahīyantam śacīpatim vibudheśvaram paryupāsante
29. Sages and gods attend upon Indra, the lord of the gods and husband of Śacī, who is being honored by Apsaras in the heavenly realm.
सोऽयं त्वमिह संक्रान्तो विक्रमेण वसुंधराम् ।
निर्जिताश्च महीपाला विक्रमेण त्वयानघ ॥३०॥
30. so'yaṁ tvamiha saṁkrānto vikrameṇa vasuṁdharām ,
nirjitāśca mahīpālā vikrameṇa tvayānagha.
30. saḥ ayam tvam iha saṃkrāntaḥ vikrameṇa vasundharām
nirjitāḥ ca mahīpālāḥ vikrameṇa tvayā anagha
30. anagha saḥ ayam tvam iha vikrameṇa vasundharām
saṃkrāntaḥ tvayā ca vikrameṇa mahīpālāḥ nirjitāḥ
30. O sinless one, you have descended here to the earth with your might (vikrama), and by your valor, the rulers of the earth have been vanquished by you.
तेषां पुराणि राष्ट्राणि गत्वा राजन्सुहृद्वृतः ।
भ्रातॄन्पुत्रांश्च पौत्रांश्च स्वे स्वे राज्येऽभिषेचय ॥३१॥
31. teṣāṁ purāṇi rāṣṭrāṇi gatvā rājansuhṛdvṛtaḥ ,
bhrātṝnputrāṁśca pautrāṁśca sve sve rājye'bhiṣecaya.
31. teṣām purāṇi rāṣṭrāṇi gatvā rājan suhṛdvṛtaḥ bhrātṝn
putrān ca pautrān ca sve sve rājye abhiṣecaya
31. rājan suhṛdvṛtaḥ teṣām purāṇi rāṣṭrāṇi gatvā sve
sve rājye bhrātṝn putrān ca pautrān ca abhiṣecaya
31. O king, go to their cities and kingdoms, accompanied by your friends, and then coronate their brothers, sons, and grandsons in their own respective realms.
बालानपि च गर्भस्थान्सान्त्वानि समुदाचरन् ।
रञ्जयन्प्रकृतीः सर्वाः परिपाहि वसुंधराम् ॥३२॥
32. bālānapi ca garbhasthānsāntvāni samudācaran ,
rañjayanprakṛtīḥ sarvāḥ paripāhi vasuṁdharām.
32. bālān api ca garbhasthān sāntvāni samudācaran
rañjayan prakṛtīḥ sarvāḥ paripāhi vasundharām
32. bālān ca garbhasthān api sāntvāni samudācaran
sarvāḥ prakṛtīḥ rañjayan vasundharām paripāhi
32. Treating with comforting words even children and those in the womb, and delighting all your subjects (prakṛti), protect the earth.
कुमारो नास्ति येषां च कन्यास्तत्राभिषेचय ।
कामाशयो हि स्त्रीवर्गः शोकमेवं प्रहास्यति ॥३३॥
33. kumāro nāsti yeṣāṁ ca kanyāstatrābhiṣecaya ,
kāmāśayo hi strīvargaḥ śokamevaṁ prahāsyati.
33. kumāraḥ na asti yeṣām ca kanyāḥ tatra abhiṣecaya
kāmāśayaḥ hi strīvargaḥ śokam evam prahāsyati
33. ca yeṣām kumāraḥ na asti,
tatra kanyāḥ abhiṣecaya.
hi kāmāśayaḥ strīvargaḥ evam śokam prahāsyati.
33. And where there are no sons, there you should consecrate daughters. The womenfolk, whose hearts are fixed on their desires, will thus surely abandon their sorrow.
एवमाश्वासनं कृत्वा सर्वराष्ट्रेषु भारत ।
यजस्व वाजिमेधेन यथेन्द्रो विजयी पुरा ॥३४॥
34. evamāśvāsanaṁ kṛtvā sarvarāṣṭreṣu bhārata ,
yajasva vājimedhena yathendro vijayī purā.
34. evam āśvāsanam kṛtvā sarvarāṣṭreṣu bhārata
yajasva vājimeḍhena yathā indraḥ vijayī purā
34. bhārata,
evam sarvarāṣṭreṣu āśvāsanam kṛtvā,
vājimeḍhena yajasva,
yathā purā indraḥ vijayī [abhavat].
34. Having thus provided reassurance in all nations, O Bhārata, perform the Vājimedha (yajña), just as Indra was victorious in ancient times.
अशोच्यास्ते महात्मानः क्षत्रियाः क्षत्रियर्षभ ।
स्वकर्मभिर्गता नाशं कृतान्तबलमोहिताः ॥३५॥
35. aśocyāste mahātmānaḥ kṣatriyāḥ kṣatriyarṣabha ,
svakarmabhirgatā nāśaṁ kṛtāntabalamohitāḥ.
35. aśocyāḥ te mahātmānaḥ kṣatriyāḥ kṣatriyarṣabha
svakarmabhiḥ gatāḥ nāśam kṛtāntabalamohitāḥ
35. kṣatriyarṣabha,
te mahātmānaḥ kṣatriyāḥ अशोच्याः,
[ये] svakarmabhiḥ,
kṛtāntabalamohitāḥ,
nāśam gatāḥ.
35. O best of Kṣatriyas, those great-souled (ātman) Kṣatriyas are not to be grieved for; they met their destruction through their own actions (karma), deluded by the power of destiny (kṛtānta).
अवाप्तः क्षत्रधर्मस्ते राज्यं प्राप्तमकल्मषम् ।
चरस्व धर्मं कौन्तेय श्रेयान्यः प्रेत्य भाविकः ॥३६॥
36. avāptaḥ kṣatradharmaste rājyaṁ prāptamakalmaṣam ,
carasva dharmaṁ kaunteya śreyānyaḥ pretya bhāvikaḥ.
36. avāptaḥ kṣatradharmaḥ te rājyam prāptam akalmaṣam
carasva dharmam kaunteya śreyān yaḥ pretya bhāvikaḥ
36. kṣatradharmaḥ te avāptaḥ,
akalmaṣam rājyam prāptam.
kaunteya,
yaḥ śreyān,
pretya bhāvikaḥ dharmam carasva.
36. Your warrior's intrinsic nature (dharma) has been realized, and an unblemished kingdom has been attained. O son of Kuntī, practice that (natural) law (dharma) which is superior and beneficial for the afterlife.