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महाभारतः       mahābhārataḥ - book-12, chapter-50

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वैशंपायन उवाच ।
ततो रामस्य तत्कर्म श्रुत्वा राजा युधिष्ठिरः ।
विस्मयं परमं गत्वा प्रत्युवाच जनार्दनम् ॥१॥
1. vaiśaṁpāyana uvāca ,
tato rāmasya tatkarma śrutvā rājā yudhiṣṭhiraḥ ,
vismayaṁ paramaṁ gatvā pratyuvāca janārdanam.
1. vaiśaṁpāyanaḥ uvāca tataḥ rāmasya tat karma śrutvā rājā
yudhiṣṭhiraḥ vismayam paramam gatvā pratyuvāca janārdanam
1. vaiśaṁpāyanaḥ uvāca tataḥ rājā yudhiṣṭhiraḥ rāmasya tat
karma śrutvā paramam vismayam gatvā janārdanam pratyuvāca
1. Vaiśampāyana said: Then, having heard that deed (karma) of Rāma, King Yudhiṣṭhira, having attained supreme astonishment, replied to Janārdana.
अहो रामस्य वार्ष्णेय शक्रस्येव महात्मनः ।
विक्रमो येन वसुधा क्रोधान्निःक्षत्रिया कृता ॥२॥
2. aho rāmasya vārṣṇeya śakrasyeva mahātmanaḥ ,
vikramo yena vasudhā krodhānniḥkṣatriyā kṛtā.
2. aho rāmasya vārṣṇeya śakrasya iva mahātmanaḥ
vikramaḥ yena vasudhā krodhāt niḥkṣatriyā kṛtā
2. vārṣṇeya aho mahātmanaḥ śakrasya iva rāmasya
vikramaḥ yena krodhāt vasudhā niḥkṣatriyā kṛtā
2. O Vārṣṇeya, behold the valor (vikrama) of the great-souled Rāma, like that of Indra, by whom the earth was rendered free of kṣatriyas out of anger!
गोभिः समुद्रेण तथा गोलाङ्गूलर्क्षवानरैः ।
गुप्ता रामभयोद्विग्नाः क्षत्रियाणां कुलोद्वहाः ॥३॥
3. gobhiḥ samudreṇa tathā golāṅgūlarkṣavānaraiḥ ,
guptā rāmabhayodvignāḥ kṣatriyāṇāṁ kulodvahāḥ.
3. gobhiḥ samudreṇa tathā golāṅgūlarṣavānaraiḥ
guptāḥ rāmabhayodvignāḥ kṣatriyāṇām kulodvahāḥ
3. kṣatriyāṇām kulodvahāḥ rāmabhayodvignāḥ gobhiḥ
samudreṇa tathā golāṅgūlarṣavānaraiḥ guptāḥ
3. The prominent members of the Kṣatriya class, distressed and agitated by the fear of Rama, were protected by the earth, by the ocean, and by langurs, bears, and monkeys.
अहो धन्यो हि लोकोऽयं सभाग्याश्च नरा भुवि ।
यत्र कर्मेदृशं धर्म्यं द्विजेन कृतमच्युत ॥४॥
4. aho dhanyo hi loko'yaṁ sabhāgyāśca narā bhuvi ,
yatra karmedṛśaṁ dharmyaṁ dvijena kṛtamacyuta.
4. aho dhanyaḥ hi lokaḥ ayam sabhāgyāḥ ca narāḥ bhuvi
yatra karma īdṛśam dharmyam dvijena kṛtam acyuta
4. aho acyuta ayam lokaḥ dhanyaḥ hi ca bhuvi narāḥ
sabhāgyāḥ yatra dvijena īdṛśam dharmyam karma kṛtam
4. Oh, truly blessed is this world, and fortunate are the people on earth, O Acyuta, where such a virtuous deed (karma), in accordance with natural law (dharma), has been performed by a Brahmin.
तथा यान्तौ तदा तात तावच्युतयुधिष्ठिरौ ।
जग्मतुर्यत्र गाङ्गेयः शरतल्पगतः प्रभुः ॥५॥
5. tathā yāntau tadā tāta tāvacyutayudhiṣṭhirau ,
jagmaturyatra gāṅgeyaḥ śaratalpagataḥ prabhuḥ.
5. tathā yāntau tadā tāta tau acyutayudhiṣṭhirau
jagmatuḥ yatra gāṅgeyaḥ śaratalpagataḥ prabhuḥ
5. tāta tadā tathā yāntau tau acyutayudhiṣṭhirau
jagmatuḥ yatra gāṅgeyaḥ prabhuḥ śaratalpagataḥ
5. Then, my dear, as those two, Acyuta and Yudhiṣṭhira, were proceeding, they went to where the lord (prabhuḥ) Gaṅgeya (Bhishma) was lying on a bed of arrows.
ततस्ते ददृशुर्भीष्मं शरप्रस्तरशायिनम् ।
स्वरश्मिजालसंवीतं सायंसूर्यमिवानलम् ॥६॥
6. tataste dadṛśurbhīṣmaṁ śaraprastaraśāyinam ,
svaraśmijālasaṁvītaṁ sāyaṁsūryamivānalam.
6. tataḥ te dadṛśuḥ bhīṣmam śaraprastaraśāyinam
svarasmijālasaṃvītam sāyam sūryam iva analam
6. tataḥ te dadṛśuḥ bhīṣmam śaraprastaraśāyinam
svarasmijālasaṃvītam sāyam sūryam iva analam
6. Then they saw Bhishma, lying on a bed of arrows, enveloped by a network of his own (divine) rays, like the setting sun or a blazing fire.
उपास्यमानं मुनिभिर्देवैरिव शतक्रतुम् ।
देशे परमधर्मिष्ठे नदीमोघवतीमनु ॥७॥
7. upāsyamānaṁ munibhirdevairiva śatakratum ,
deśe paramadharmiṣṭhe nadīmoghavatīmanu.
7. upāsyamānam munibhiḥ devaiḥ iva śatakratum
deśe paramadharmiṣṭhe nadīm oghavatīm anu
7. munibhiḥ devaiḥ iva śatakratum upāsyamānam
paramadharmiṣṭhe deśe nadīm oghavatīm anu
7. Being worshipped by sages, just as Indra (Śatakratu) is by the gods, in a place of utmost righteousness (dharma), along the river Oghavatī.
दूरादेव तमालोक्य कृष्णो राजा च धर्मराट् ।
चत्वारः पाण्डवाश्चैव ते च शारद्वतादयः ॥८॥
8. dūrādeva tamālokya kṛṣṇo rājā ca dharmarāṭ ,
catvāraḥ pāṇḍavāścaiva te ca śāradvatādayaḥ.
8. dūrāt eva tam ālokya kṛṣṇaḥ rājā ca dharmarāṭ
catvāraḥ pāṇḍavāḥ ca eva te ca śāradvatādayaḥ
8. kṛṣṇaḥ rājā ca dharmarāṭ ca catvāraḥ pāṇḍavāḥ ca
eva te ca śāradvatādayaḥ dūrāt eva tam ālokya
8. And perceiving him from afar, Kṛṣṇa, and King Yudhiṣṭhira (dharmarāṭ), along with the four Pāṇḍavas, and Śāradvata and others.
अवस्कन्द्याथ वाहेभ्यः संयम्य प्रचलं मनः ।
एकीकृत्येन्द्रियग्राममुपतस्थुर्महामुनीन् ॥९॥
9. avaskandyātha vāhebhyaḥ saṁyamya pracalaṁ manaḥ ,
ekīkṛtyendriyagrāmamupatasthurmahāmunīn.
9. avaskandya atha vāhebhyah saṃyamya pracalam
manaḥ ekīkṛtya indriyagrāmam upatasthuḥ mahāmunīn
9. atha vāhebhyah avaskandya pracalam manaḥ saṃyamya
indriyagrāmam ekīkṛtya mahāmunīn upatasthuḥ
9. Then, having dismounted from their conveyances, and having restrained their restless mind, and having concentrated their group of senses, they approached the great sages.
अभिवाद्य च गोविन्दः सात्यकिस्ते च कौरवाः ।
व्यासादींस्तानृषीन्पश्चाद्गाङ्गेयमुपतस्थिरे ॥१०॥
10. abhivādya ca govindaḥ sātyakiste ca kauravāḥ ,
vyāsādīṁstānṛṣīnpaścādgāṅgeyamupatasthire.
10. abhivādya ca govindaḥ sātyakiḥ te ca kauravāḥ
vyāsādīn tān ṛṣīn paścāt gāṅgeyam upatasthire
10. govindaḥ sātyakiḥ ca te ca kauravāḥ vyāsādīn
tān ṛṣīn abhivādya paścāt gāṅgeyam upatasthire
10. And after reverently saluting Vyāsa and those other sages, Govinda (Kṛṣṇa), Sātyaki, and those Kauravas then approached Gaṅgeya (Bhīṣma).
तपोवृद्धिं ततः पृष्ट्वा गाङ्गेयं यदुकौरवाः ।
परिवार्य ततः सर्वे निषेदुः पुरुषर्षभाः ॥११॥
11. tapovṛddhiṁ tataḥ pṛṣṭvā gāṅgeyaṁ yadukauravāḥ ,
parivārya tataḥ sarve niṣeduḥ puruṣarṣabhāḥ.
11. tapaḥ-vṛddhim tataḥ pṛṣṭvā gāṅgeyam yadu-kauravāḥ
parivārya tataḥ sarve niṣeduḥ puruṣa-ṛṣabhāḥ
11. tataḥ yadu-kauravāḥ puruṣa-ṛṣabhāḥ sarve gāṅgeyam
tapaḥ-vṛddhim pṛṣṭvā tataḥ parivārya niṣeduḥ
11. Then, having inquired about the progress of his penance (tapas) from Gaṅgeya (Bhīṣma), all the Yadus and Kauravas, who were the foremost among men (puruṣa), surrounded him and sat down.
ततो निशम्य गाङ्गेयं शाम्यमानमिवानलम् ।
किंचिद्दीनमना भीष्ममिति होवाच केशवः ॥१२॥
12. tato niśamya gāṅgeyaṁ śāmyamānamivānalam ,
kiṁciddīnamanā bhīṣmamiti hovāca keśavaḥ.
12. tataḥ niśamya gāṅgeyam śāmyamānam iva analam
kiñcit dīna-manāḥ bhīṣmam iti ha uvāca keśavaḥ
12. tataḥ keśavaḥ śāmyamānam analam iva gāṅgeyam
niśamya kiñcit dīna-manāḥ (san) iti bhīṣmam ha uvāca
12. Then, seeing Gaṅgeya (Bhīṣma) as if he were a fire gradually extinguishing, Keśava (Kṛṣṇa), with a somewhat dejected heart, spoke to Bhīṣma.
कच्चिज्ज्ञानानि ते राजन्प्रसन्नानि यथा पुरा ।
कच्चिदव्याकुला चैव बुद्धिस्ते वदतां वर ॥१३॥
13. kaccijjñānāni te rājanprasannāni yathā purā ,
kaccidavyākulā caiva buddhiste vadatāṁ vara.
13. kaccit jñānāni te rājan prasannāni yathā purā
kaccit avyākulā ca eva buddhiḥ te vadatām vara
13. rājan te jñānāni yathā purā prasannāni kaccit?
ca eva vadatām vara te buddhiḥ avyākulā kaccit?
13. O King, I hope your understandings (jñāna) are as clear and tranquil now as they were before. And I hope, O best among speakers, that your intellect (buddhi) remains undisturbed.
शराभिघातदुःखात्ते कच्चिद्गात्रं न दूयते ।
मानसादपि दुःखाद्धि शारीरं बलवत्तरम् ॥१४॥
14. śarābhighātaduḥkhātte kaccidgātraṁ na dūyate ,
mānasādapi duḥkhāddhi śārīraṁ balavattaram.
14. śara-abhighāta-duḥkhāt te kaccit gātram na dūyate
mānasāt api duḥkhāt hi śārīram balavattaram
14. kaccit te gātram śara-abhighāta-duḥkhāt na dūyate? hi mānasāt duḥkhāt api śārīram balavattaram (bhavati).
14. I hope your body is not tormented by the pain from the arrow-wounds. For truly, physical suffering is more potent even than mental suffering.
वरदानात्पितुः कामं छन्दमृत्युरसि प्रभो ।
शंतनोर्धर्मशीलस्य न त्वेतच्छमकारणम् ॥१५॥
15. varadānātpituḥ kāmaṁ chandamṛtyurasi prabho ,
śaṁtanordharmaśīlasya na tvetacchamakāraṇam.
15. varadānāt pituḥ kāmam chandamṛtyuḥ asi prabho
śaṃtanoḥ dharmaśīlasya na tu etat śamakāraṇam
15. prabho,
pituḥ varadānāt kāmam chandamṛtyuḥ asi; tu dharmaśīlasya śaṃtanoḥ etat na śamakāraṇam
15. O Lord (Bhīṣma), by the boon of your father, you are indeed one who can choose your own time of death. However, for Śaṃtanu, who was of righteous conduct (dharmaśīla), this (your present state) is certainly not a cause for peace.
सुसूक्ष्मोऽपीह देहे वै शल्यो जनयते रुजम् ।
किं पुनः शरसंघातैश्चितस्य तव भारत ॥१६॥
16. susūkṣmo'pīha dehe vai śalyo janayate rujam ,
kiṁ punaḥ śarasaṁghātaiścitasya tava bhārata.
16. susūkṣmaḥ api iha dehe vai śalyaḥ janayate rujam
kim punaḥ śarasaṃghātaiḥ citasya tava bhārata
16. iha dehe susūkṣmaḥ api śalyaḥ vai rujam janayate; bhārata,
punaḥ śarasaṃghātaiḥ citasya tava kim (rujam)?
16. Indeed, even a very subtle thorn in the body causes pain. Then how much more (pain is there) for you, O Bhārata (Bhīṣma), who are pierced by masses of arrows?
कामं नैतत्तवाख्येयं प्राणिनां प्रभवाप्ययौ ।
भवान्ह्युपदिशेच्छ्रेयो देवानामपि भारत ॥१७॥
17. kāmaṁ naitattavākhyeyaṁ prāṇināṁ prabhavāpyayau ,
bhavānhyupadiśecchreyo devānāmapi bhārata.
17. kāmam na etat tava ākhyeyam prāṇinām prabhavāpyayau
bhavān hi upadiśet śreyaḥ devānām api bhārata
17. bhārata,
kāmam prāṇinām prabhavāpyayau etat tava na ākhyeyam; hi bhavān devānām api śreyaḥ upadiśet
17. Indeed, this - the origin and dissolution of living beings - is certainly not something that needs to be explained to you. For you, O Bhārata (Bhīṣma), would instruct even the gods on what is beneficial (śreya).
यद्धि भूतं भविष्यच्च भवच्च पुरुषर्षभ ।
सर्वं तज्ज्ञानवृद्धस्य तव पाणाविवाहितम् ॥१८॥
18. yaddhi bhūtaṁ bhaviṣyacca bhavacca puruṣarṣabha ,
sarvaṁ tajjñānavṛddhasya tava pāṇāvivāhitam.
18. yat hi bhūtam bhaviṣyat ca bhavat ca puruṣarṣabha
sarvam tat jñānavṛddhasya tava pāṇau iva āhitam
18. puruṣarṣabha,
yat hi bhūtam ca bhaviṣyat ca bhavat ca,
tat sarvam jñānavṛddhasya tava pāṇau iva āhitam
18. Indeed, whatever is past, present, and future, O best of men (puruṣarṣabha), all that is, as it were, held within your grasp, for you are eminent in wisdom.
संसारश्चैव भूतानां धर्मस्य च फलोदयः ।
विदितस्ते महाप्राज्ञ त्वं हि ब्रह्ममयो निधिः ॥१९॥
19. saṁsāraścaiva bhūtānāṁ dharmasya ca phalodayaḥ ,
viditaste mahāprājña tvaṁ hi brahmamayo nidhiḥ.
19. saṃsāraḥ ca eva bhūtānām dharmasya ca phalaudayaḥ
viditaḥ te mahāprājña tvam hi brahmamayaḥ nidhiḥ
19. mahāprājña bhūtānām saṃsāraḥ ca eva dharmasya ca
phalaudayaḥ te viditaḥ hi tvam brahmamayaḥ nidhiḥ
19. O greatly wise one, both the cycle of rebirth (saṃsāra) for all beings and the arising of the fruits of natural law (dharma) are known to you. Indeed, you are a treasure filled with Brahman (brahman).
त्वां हि राज्ये स्थितं स्फीते समग्राङ्गमरोगिणम् ।
स्त्रीसहस्रैः परिवृतं पश्यामीहोर्ध्वरेतसम् ॥२०॥
20. tvāṁ hi rājye sthitaṁ sphīte samagrāṅgamarogiṇam ,
strīsahasraiḥ parivṛtaṁ paśyāmīhordhvaretasam.
20. tvām hi rājye sthitam sphīte samagra-aṅgam aroginam
strī-sahasraiḥ parivṛtam paśyāmi iha ūrdhvaretasam
20. hi iha paśyāmi tvām rājye sphīte sthitam samagrāṅgam
aroginam strīsahasraiḥ parivṛtam ūrdhvaretasam
20. I certainly see you here, residing in a prosperous kingdom, completely healthy and free from illness, surrounded by thousands of women, yet maintaining perfect celibacy (ūrdhvaretasam).
ऋते शांतनवाद्भीष्मात्त्रिषु लोकेषु पार्थिव ।
सत्यसंधान्महावीर्याच्छूराद्धर्मैकतत्परात् ॥२१॥
21. ṛte śāṁtanavādbhīṣmāttriṣu lokeṣu pārthiva ,
satyasaṁdhānmahāvīryācchūrāddharmaikatatparāt.
21. ṛte śāntanavāt bhīṣmāt triṣu lokeṣu pārthiva
satyasaṃdhāt mahāvīryāt śūrāt dharmaika-tatparāt
21. pārthiva triṣu lokeṣu ṛte śāntanavāt bhīṣmāt
satyasaṃdhāt mahāvīryāt śūrāt dharmaikatatparāt
21. O king, in all three worlds, (there is no one) apart from Bhīṣma, the son of Śāntanu, who is firm in his vow of truth, immensely powerful, a true hero, and singularly devoted to natural law (dharma).
मृत्युमावार्य तरसा शरप्रस्तरशायिनः ।
निसर्गप्रभवं किंचिन्न च तातानुशुश्रुम ॥२२॥
22. mṛtyumāvārya tarasā śaraprastaraśāyinaḥ ,
nisargaprabhavaṁ kiṁcinna ca tātānuśuśruma.
22. mṛtyum āvārya tarasā śara-prastara-śāyinaḥ
nisarga-prabhavam kiṃcit na ca tāta anuśuśruma
22. tāta śaraprastaraśāyinaḥ tarasā mṛtyum āvārya
kiṃcit nisargaprabhavam ca na anuśuśruma
22. O dear one, regarding Bhīṣma, who lay on a bed of arrows, having powerfully warded off death, we have heard nothing that was born of natural course (nisargaprabhavaṃ).
सत्ये तपसि दाने च यज्ञाधिकरणे तथा ।
धनुर्वेदे च वेदे च नित्यं चैवान्ववेक्षणे ॥२३॥
23. satye tapasi dāne ca yajñādhikaraṇe tathā ,
dhanurvede ca vede ca nityaṁ caivānvavekṣaṇe.
23. satye tapasi dāne ca yajñādhikaraṇe tathā
dhanurvede ca vede ca nityaṃ ca eva anvavekṣaṇe
23. satye tapasi dāne ca yajñādhikaraṇe tathā
dhanurvede ca vede ca nityaṃ ca eva anvavekṣaṇe
23. In truthfulness, in asceticism (tapas), in charity (dāna), and also in the performance of Vedic rituals (yajña), in the science of archery, and in the Vedas, and constantly in observation.
अनृशंसं शुचिं दान्तं सर्वभूतहिते रतम् ।
महारथं त्वत्सदृशं न कंचिदनुशुश्रुम ॥२४॥
24. anṛśaṁsaṁ śuciṁ dāntaṁ sarvabhūtahite ratam ,
mahārathaṁ tvatsadṛśaṁ na kaṁcidanuśuśruma.
24. anṛśaṃsam śucim dāntam sarvabhūtahite ratam
mahāratham tvatsadṛśam na kaṃcid anuśuśruma
24. na anuśuśruma kaṃcid tvatsadṛśam anṛśaṃsam
śucim dāntam sarvabhūtahite ratam mahāratham
24. We have not heard of anyone like you - a great warrior (mahāratha) - who is free from cruelty, pure, self-controlled, and dedicated to the welfare of all creatures.
त्वं हि देवान्सगन्धर्वान्ससुरासुरराक्षसान् ।
शक्त एकरथेनैव विजेतुं नात्र संशयः ॥२५॥
25. tvaṁ hi devānsagandharvānsasurāsurarākṣasān ,
śakta ekarathenaiva vijetuṁ nātra saṁśayaḥ.
25. tvam hi devān sagandharvān sasurāsurarākṣasān
śaktaḥ ekarathena eva vijetuṃ na atra saṃśayaḥ
25. tvam hi śaktaḥ ekarathena eva vijetuṃ devān
sagandharvān sasurāsurarākṣasān atra na saṃśayaḥ
25. Indeed, you are capable of conquering the gods - along with the Gandharvas, Asuras, and Rakshasas - by means of a single chariot alone; there is no doubt about this.
त्वं हि भीष्म महाबाहो वसूनां वासवोपमः ।
नित्यं विप्रैः समाख्यातो नवमोऽनवमो गुणैः ॥२६॥
26. tvaṁ hi bhīṣma mahābāho vasūnāṁ vāsavopamaḥ ,
nityaṁ vipraiḥ samākhyāto navamo'navamo guṇaiḥ.
26. tvam hi bhīṣma mahābāho vasūnām vāsavopamaḥ nityam
vipraiḥ samākhyātaḥ navamaḥ anavamaḥ guṇaiḥ
26. tvam hi bhīṣma mahābāho vasūnām vāsavopamaḥ (asi) nityam
vipraiḥ navamaḥ anavamaḥ guṇaiḥ samākhyātaḥ (asi)
26. Indeed, O mighty-armed Bhishma, you are comparable to Vasava among the Vasus. You are always proclaimed by the Brahmins (vipra) as the ninth [Vasu], yet you are unequalled in virtues.
अहं हि त्वाभिजानामि यस्त्वं पुरुषसत्तम ।
त्रिदशेष्वपि विख्यातः स्वशक्त्या सुमहाबलः ॥२७॥
27. ahaṁ hi tvābhijānāmi yastvaṁ puruṣasattama ,
tridaśeṣvapi vikhyātaḥ svaśaktyā sumahābalaḥ.
27. aham hi tvā abhijānāmi yaḥ tvam puruṣasattama
tridaśeṣu api vikhyātaḥ svaśaktyā sumahābalaḥ
27. puruṣasattama aham hi tvā abhijānāmi yaḥ tvam
tridaśeṣu api vikhyātaḥ svaśaktyā sumahābalaḥ
27. O best among men (puruṣasattama), I certainly recognize you, who are renowned even among the gods, possessing immense power by your own strength (śakti).
मनुष्येषु मनुष्येन्द्र न दृष्टो न च मे श्रुतः ।
भवतो यो गुणैस्तुल्यः पृथिव्यां पुरुषः क्वचित् ॥२८॥
28. manuṣyeṣu manuṣyendra na dṛṣṭo na ca me śrutaḥ ,
bhavato yo guṇaistulyaḥ pṛthivyāṁ puruṣaḥ kvacit.
28. manuṣyeṣu manuṣyendra na dṛṣṭaḥ na ca me śrutaḥ
bhavataḥ yaḥ guṇaiḥ tulyaḥ pṛthivyām puruṣaḥ kvacit
28. manuṣyendra pṛthivyām kvacit bhavataḥ guṇaiḥ
tulyaḥ yaḥ puruṣaḥ me na dṛṣṭaḥ na ca śrutaḥ
28. O best of men, no person (puruṣa) equal to you in qualities has ever been seen by me, nor heard of, anywhere on Earth.
त्वं हि सर्वैर्गुणै राजन्देवानप्यतिरिच्यसे ।
तपसा हि भवाञ्शक्तः स्रष्टुं लोकांश्चराचरान् ॥२९॥
29. tvaṁ hi sarvairguṇai rājandevānapyatiricyase ,
tapasā hi bhavāñśaktaḥ sraṣṭuṁ lokāṁścarācarān.
29. tvam hi sarvaiḥ guṇaiḥ rājan devān api atiricyase
tapasā hi bhavān śaktaḥ sraṣṭuṃ lokān carācarān
29. rājan tvam hi sarvaiḥ guṇaiḥ devān api atiricyase
hi tapasā bhavān śaktaḥ carācarān lokān sraṣṭuṃ
29. O King, you indeed surpass even the gods in all qualities. For by your asceticism (tapas), you are capable of creating all worlds, both moving and non-moving.
तदस्य तप्यमानस्य ज्ञातीनां संक्षयेण वै ।
ज्येष्ठस्य पाण्डुपुत्रस्य शोकं भीष्म व्यपानुद ॥३०॥
30. tadasya tapyamānasya jñātīnāṁ saṁkṣayeṇa vai ,
jyeṣṭhasya pāṇḍuputrasya śokaṁ bhīṣma vyapānuda.
30. tat asya tapyamānasya jñātīnām saṃkṣayeṇa vai
jyeṣṭhasya pāṇḍuputrasya śokaṃ bhīṣma vyapānuda
30. bhīṣma tat asya jyeṣṭhasya pāṇḍuputrasya jñātīnām
saṃkṣayeṇa tapyamānasya śokaṃ vai vyapānuda
30. Therefore, O Bhīṣma, do dispel the sorrow of this eldest son of Pāṇḍu, who is undergoing suffering due to the destruction of his kinsmen.
ये हि धर्माः समाख्याताश्चातुर्वर्ण्यस्य भारत ।
चातुराश्रम्यसंसृष्टास्ते सर्वे विदितास्तव ॥३१॥
31. ye hi dharmāḥ samākhyātāścāturvarṇyasya bhārata ,
cāturāśramyasaṁsṛṣṭāste sarve viditāstava.
31. ye hi dharmāḥ samākhyātāḥ ca cāturvarṇyasya
bhārata cāturāśramyasaṃsṛṣṭāḥ te sarve viditāḥ tava
31. bhārata ye hi dharmāḥ cāturvarṇyasya samākhyātāḥ
ca cāturāśramyasaṃsṛṣṭāḥ te sarve tava viditāḥ
31. O Bhārata, all these principles of natural law (dharma) that have been thoroughly expounded for the four social classes (cāturvarṇya) and are integrated with the four stages of life (āśrama) are indeed known to you.
चातुर्वेद्ये च ये प्रोक्ताश्चातुर्होत्रे च भारत ।
सांख्ये योगे च नियता ये च धर्माः सनातनाः ॥३२॥
32. cāturvedye ca ye proktāścāturhotre ca bhārata ,
sāṁkhye yoge ca niyatā ye ca dharmāḥ sanātanāḥ.
32. cāturvedye ca ye proktāḥ ca cāturhotre ca bhārata
sāṅkhye yoge ca niyatāḥ ye ca dharmāḥ sanātanāḥ
32. bhārata ye ca dharmāḥ sanātanāḥ cāturvedye ca ye
proktāḥ cāturhotre ca sāṅkhye ca yoge ca niyatāḥ
32. And, O Bhārata, those eternal (sanātana) principles of natural law (dharma) which are declared in the four Vedas (cāturvedya) and in the four types of sacrifices (cāturhotra), and those firmly established in Sāṅkhya and Yoga.
चातुर्वर्ण्येन यश्चैको धर्मो न स्म विरुध्यते ।
सेव्यमानः स चैवाद्यो गाङ्गेय विदितस्तव ॥३३॥
33. cāturvarṇyena yaścaiko dharmo na sma virudhyate ,
sevyamānaḥ sa caivādyo gāṅgeya viditastava.
33. cāturvarṇyena yaḥ ca ekaḥ dharmaḥ na sma virudhyate
sevyamānaḥ saḥ ca eva ādyaḥ gāṅgeya viditaḥ tava
33. gāṅgeya yaḥ ca ekaḥ dharmaḥ cāturvarṇyena na
virudhyate ca sevyamānaḥ saḥ eva ādyaḥ tava viditaḥ
33. And that one principle of natural law (dharma) which is not contradicted by the four social classes (cāturvarṇya) and which, when practiced, is primeval - that, O Gāṅgeya, is indeed known to you.
इतिहासपुराणं च कार्त्स्न्येन विदितं तव ।
धर्मशास्त्रं च सकलं नित्यं मनसि ते स्थितम् ॥३४॥
34. itihāsapurāṇaṁ ca kārtsnyena viditaṁ tava ,
dharmaśāstraṁ ca sakalaṁ nityaṁ manasi te sthitam.
34. itihāsapurāṇam ca kārtsnyena viditam tava
dharmaśāstram ca sakalam nityam manasi te sthitam
34. itihāsapurāṇam ca kārtsnyena tava viditam ca
sakalam dharmaśāstram nityam te manasi sthitam
34. The entire body of traditional histories (itihāsa) and ancient legends (purāṇa) is completely known to you. And the whole of the treatise on natural law (dharmaśāstra) is constantly present in your mind.
ये च केचन लोकेऽस्मिन्नर्थाः संशयकारकाः ।
तेषां छेत्ता नास्ति लोके त्वदन्यः पुरुषर्षभ ॥३५॥
35. ye ca kecana loke'sminnarthāḥ saṁśayakārakāḥ ,
teṣāṁ chettā nāsti loke tvadanyaḥ puruṣarṣabha.
35. ye ca kecana loke asmin arthāḥ saṃśayakārakāḥ
teṣām chettā na asti loke tvat anyaḥ puruṣarṣabha
35. puruṣarṣabha asmin loke ye ca kecana saṃśayakārakāḥ
arthāḥ teṣām chettā tvat anyaḥ loke na asti
35. O best among men (puruṣarṣabha), there is no one else in this world besides you who can dispel the doubts regarding any matters that cause uncertainty.
स पाण्डवेयस्य मनःसमुत्थितं नरेन्द्र शोकं व्यपकर्ष मेधया ।
भवद्विधा ह्युत्तमबुद्धिविस्तरा विमुह्यमानस्य जनस्य शान्तये ॥३६॥
36. sa pāṇḍaveyasya manaḥsamutthitaṁ; narendra śokaṁ vyapakarṣa medhayā ,
bhavadvidhā hyuttamabuddhivistarā; vimuhyamānasya janasya śāntaye.
36. sa pāṇḍaveyasya manaḥsamutthitaṃ
narendra śokaṃ vyapakarṣa medhayā
bhavadvidhāḥ hi uttamabuddhivistarāḥ
vimuhyamānasya janasya śāntaye
36. narendra medhayā pāṇḍaveyasya
manaḥsamutthitaṃ sa śokaṃ vyapakarṣa
hi uttamabuddhivistarāḥ bhavadvidhāḥ
vimuhyamānasya janasya śāntaye
36. O king (narendra), please use your intelligence to dispel the sorrow that has arisen in the mind of the son of Pāṇḍu (Arjuna). Indeed, people like you, with your vast and excellent intellect, exist to bring peace to those who are bewildered.