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महाभारतः       mahābhārataḥ - book-12, chapter-58

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भीष्म उवाच ।
एतत्ते राजधर्माणां नवनीतं युधिष्ठिर ।
बृहस्पतिर्हि भगवान्नान्यं धर्मं प्रशंसति ॥१॥
1. bhīṣma uvāca ,
etatte rājadharmāṇāṁ navanītaṁ yudhiṣṭhira ,
bṛhaspatirhi bhagavānnānyaṁ dharmaṁ praśaṁsati.
1. bhīṣmaḥ uvāca etat te rājadharmāṇām navanītam yudhiṣṭhira
bṛhaspatiḥ hi bhagavān na anyam dharmam praśaṃsati
1. bhīṣmaḥ uvāca yudhiṣṭhira etat te rājadharmāṇām navanītam
hi bhagavān bṛhaspatiḥ anyam dharmam na praśaṃsati
1. Bhishma said: O Yudhishthira, this is the essence of the constitutional principles (dharma) for kings that I relate to you. For, the revered Lord Brihaspati does not praise any other constitutional principle (dharma).
विशालाक्षश्च भगवान्काव्यश्चैव महातपाः ।
सहस्राक्षो महेन्द्रश्च तथा प्राचेतसो मनुः ॥२॥
2. viśālākṣaśca bhagavānkāvyaścaiva mahātapāḥ ,
sahasrākṣo mahendraśca tathā prācetaso manuḥ.
2. viśālākṣaḥ ca bhagavān kāvyaḥ ca eva mahātapāḥ
sahasrākṣaḥ mahendraḥ ca tathā prācetasaḥ manuḥ
2. viśālākṣaḥ ca bhagavān kāvyaḥ ca eva mahātapāḥ
sahasrākṣaḥ mahendraḥ ca tathā prācetasaḥ manuḥ
2. And the revered Visalaksha (a form of Śiva); and the greatly ascetic Kavya (Śukra) as well; and the thousand-eyed Mahendra (Indra); and also Manu, the son of Pracetas (Prācetasa Manu).
भरद्वाजश्च भगवांस्तथा गौरशिरा मुनिः ।
राजशास्त्रप्रणेतारो ब्रह्मण्या ब्रह्मवादिनः ॥३॥
3. bharadvājaśca bhagavāṁstathā gauraśirā muniḥ ,
rājaśāstrapraṇetāro brahmaṇyā brahmavādinaḥ.
3. bharadvājaḥ ca bhagavān tathā gauraśirāḥ muniḥ
rājaśāstrapraṇetāraḥ brahmaṇyāḥ brahmavādinaḥ
3. bhagavān bharadvājaḥ ca tathā gauraśirāḥ muniḥ
rājaśāstrapraṇetāraḥ brahmaṇyāḥ brahmavādinaḥ
3. And the revered Bharadvaja, as well as the sage Gaurashiras, were all propounders of treatises on kingship (rājyaśāstra), devoted to sacred knowledge (brahmaṇyas), and expounders of the ultimate reality (brahman).
रक्षामेव प्रशंसन्ति धर्मं धर्मभृतां वर ।
राज्ञां राजीवताम्राक्ष साधनं चात्र वै शृणु ॥४॥
4. rakṣāmeva praśaṁsanti dharmaṁ dharmabhṛtāṁ vara ,
rājñāṁ rājīvatāmrākṣa sādhanaṁ cātra vai śṛṇu.
4. rakṣām eva praśaṃsanti dharmam dharmabhṛtām vara
rājñām rājīvatāmrākṣa sādhanam ca atra vai śṛṇu
4. dharmabhṛtām vara rājīvatāmrākṣa rakṣām eva dharmam
ca praśaṃsanti rājñām atra vai sādhanam śṛṇu
4. O best among those who uphold natural law (dharma), O lotus-red-eyed one, they praise protection and natural law (dharma) as paramount for kings. Now, indeed, hear from me the means by which kings achieve this.
चारश्च प्रणिधिश्चैव काले दानममत्सरः ।
युक्त्यादानं न चादानमयोगेन युधिष्ठिर ॥५॥
5. cāraśca praṇidhiścaiva kāle dānamamatsaraḥ ,
yuktyādānaṁ na cādānamayogena yudhiṣṭhira.
5. cāraḥ ca praṇidhiḥ ca eva kāle dānam amatsaraḥ
yuktyādānam na ca ādānam ayogena yudhiṣṭhira
5. yudhiṣṭhira cāraḥ ca praṇidhiḥ ca eva kāle
amatsaraḥ dānam yuktyādānam ca ayogena ādānam na
5. O Yudhiṣṭhira, (these means include) spies and secret agents, and timely generosity free from envy. (It also means) acquiring resources with justification, and not taking them improperly.
सतां संग्रहणं शौर्यं दाक्ष्यं सत्यं प्रजाहितम् ।
अनार्जवैरार्जवैश्च शत्रुपक्षस्य भेदनम् ॥६॥
6. satāṁ saṁgrahaṇaṁ śauryaṁ dākṣyaṁ satyaṁ prajāhitam ,
anārjavairārjavaiśca śatrupakṣasya bhedanam.
6. satām saṃgrahaṇam śauryam dākṣyam satyam prajāhitam
anārjavaiḥ ārjavaiḥ ca śatrupakṣasya bhedanam
6. satām saṃgrahaṇam śauryam dākṣyam satyam prajāhitam
ca anārjavaiḥ ārjavaiḥ śatrupakṣasya bhedanam
6. Also included are the protection of righteous people, valor, skill, truthfulness, and the welfare of the subjects. Furthermore, it involves breaking up the enemy's faction through both deceptive and straightforward means.
साधूनामपरित्यागः कुलीनानां च धारणम् ।
निचयश्च निचेयानां सेवा बुद्धिमतामपि ॥७॥
7. sādhūnāmaparityāgaḥ kulīnānāṁ ca dhāraṇam ,
nicayaśca niceyānāṁ sevā buddhimatāmapi.
7. sādhūnām aparityāgaḥ kulīnānām ca dhāraṇam
nicayaḥ ca niceyānām sevā buddhimatām api
7. sādhūnām aparityāgaḥ ca kulīnānām dhāraṇam
ca niceyānām nicayaḥ api buddhimatām sevā
7. Not abandoning virtuous people, and maintaining noble families; also, the accumulation of resources, and indeed, service to intelligent people.
बलानां हर्षणं नित्यं प्रजानामन्ववेक्षणम् ।
कार्येष्वखेदः कोशस्य तथैव च विवर्धनम् ॥८॥
8. balānāṁ harṣaṇaṁ nityaṁ prajānāmanvavekṣaṇam ,
kāryeṣvakhedaḥ kośasya tathaiva ca vivardhanam.
8. balānām harṣaṇam nityam prajānām anvavekṣaṇam
kāryeṣu akhedaḥ kośasya tathā eva ca vivardhanam
8. balānām harṣaṇam nityam prajānām anvavekṣaṇam
kāryeṣu akhedaḥ kośasya tathā eva ca vivardhanam
8. Constantly inspiring the armies, carefully overseeing the subjects, tireless dedication in tasks, and likewise, the augmentation of the treasury.
पुरगुप्तिरविश्वासः पौरसंघातभेदनम् ।
केतनानां च जीर्णानामवेक्षा चैव सीदताम् ॥९॥
9. puraguptiraviśvāsaḥ paurasaṁghātabhedanam ,
ketanānāṁ ca jīrṇānāmavekṣā caiva sīdatām.
9. puraguptiḥ aviśvāsaḥ paurasaṃghātabhedanam
ketanānām ca jīrṇānām avekṣā ca eva sīdatām
9. puraguptiḥ aviśvāsaḥ paurasaṃghātabhedanam
ketanānām ca jīrṇānām avekṣā ca eva sīdatām
9. The protection of the city, maintaining vigilance, the disruption of citizen factions, and likewise, the inspection of old and decaying emblems or structures, and those that are deteriorating.
द्विविधस्य च दण्डस्य प्रयोगः कालचोदितः ।
अरिमध्यस्थमित्राणां यथावच्चान्ववेक्षणम् ॥१०॥
10. dvividhasya ca daṇḍasya prayogaḥ kālacoditaḥ ,
arimadhyasthamitrāṇāṁ yathāvaccānvavekṣaṇam.
10. dvividhasya ca daṇḍasya prayogaḥ kālacoditaḥ
arimadhyasthamitrāṇām yathāvat ca anvavekṣaṇam
10. dvividhasya ca daṇḍasya prayogaḥ kālacoditaḥ
arimadhyasthamitrāṇām yathāvat ca anvavekṣaṇam
10. The timely application of the two kinds of force, and likewise, the proper observation and assessment of enemies, neutral parties, and allies.
उपजापश्च भृत्यानामात्मनः परदर्शनात् ।
अविश्वासः स्वयं चैव परस्याश्वासनं तथा ॥११॥
11. upajāpaśca bhṛtyānāmātmanaḥ paradarśanāt ,
aviśvāsaḥ svayaṁ caiva parasyāśvāsanaṁ tathā.
11. upajāpaḥ ca bhṛtyānām ātmanaḥ paradarśanāt
aviśvāsaḥ svayam ca eva parasya āśvāsanam tathā
11. upajāpaḥ ca bhṛtyānām ātmanaḥ paradarśanāt
aviśvāsaḥ svayam ca eva parasya āśvāsanam tathā
11. And the secret instigation of (enemy) servants by one's own observation of other (enemy actions); one's own cautious distrust; and similarly, giving false reassurance to the adversary.
नीतिधर्मानुसरणं नित्यमुत्थानमेव च ।
रिपूणामनवज्ञानं नित्यं चानार्यवर्जनम् ॥१२॥
12. nītidharmānusaraṇaṁ nityamutthānameva ca ,
ripūṇāmanavajñānaṁ nityaṁ cānāryavarjanam.
12. nītidharmānusaraṇam nityam utthānam eva ca
ripūṇām anavajñānam nityam ca anāryavarjanam
12. nītidharmānusaraṇam nityam utthānam eva ca
ripūṇām anavajñānam nityam ca anāryavarjanam
12. Constant adherence to ethical principles (nīti) and natural law (dharma), perpetual exertion, never underestimating enemies, and consistently avoiding ignoble individuals.
उत्थानं हि नरेन्द्राणां बृहस्पतिरभाषत ।
राजधर्मस्य यन्मूलं श्लोकांश्चात्र निबोध मे ॥१३॥
13. utthānaṁ hi narendrāṇāṁ bṛhaspatirabhāṣata ,
rājadharmasya yanmūlaṁ ślokāṁścātra nibodha me.
13. utthānam hi narendrāṇām bṛhaspatiḥ abhāṣata
rājadharmasya yat mūlam ślokān ca atra nibodha me
13. bṛhaspatiḥ hi narendrāṇām utthānam abhāṣata yat
mūlam rājadharmasya atra ca me ślokān nibodha
13. Indeed, Brihaspati stated that exertion is the very root of a king's natural law (dharma). Therefore, learn these verses from me concerning this matter.
उत्थानेनामृतं लब्धमुत्थानेनासुरा हताः ।
उत्थानेन महेन्द्रेण श्रैष्ठ्यं प्राप्तं दिवीह च ॥१४॥
14. utthānenāmṛtaṁ labdhamutthānenāsurā hatāḥ ,
utthānena mahendreṇa śraiṣṭhyaṁ prāptaṁ divīha ca.
14. utthānena amṛtam labdham utthānena asurāḥ hatāḥ
utthānena mahendreṇa śraiṣṭhyam prāptam divi iha ca
14. utthānena amṛtam labdham utthānena asurāḥ hatāḥ
utthānena mahendreṇa śraiṣṭhyam divi iha ca prāptam
14. Through exertion, immortality (amṛta) was attained; through exertion, the Asuras were vanquished. Through exertion, Mahendra (the great Indra) achieved preeminence both in heaven and on earth.
उत्थानधीरः पुरुषो वाग्धीरानधितिष्ठति ।
उत्थानधीरं वाग्धीरा रमयन्त उपासते ॥१५॥
15. utthānadhīraḥ puruṣo vāgdhīrānadhitiṣṭhati ,
utthānadhīraṁ vāgdhīrā ramayanta upāsate.
15. utthānadhīraḥ puruṣaḥ vāgdhīrān adhitiṣṭhati
utthānadhīram vāgdhīrāḥ ramayantaḥ upāsate
15. utthānadhīraḥ puruṣaḥ vāgdhīrān adhitiṣṭhati
vāgdhīrāḥ ramayantaḥ utthānadhīram upāsate
15. A person (puruṣa) who is resolute in exertion (utthāna) prevails over those whose wisdom lies only in speech. Indeed, those skilled in speech serve and delight the one who is resolute in exertion.
उत्थानहीनो राजा हि बुद्धिमानपि नित्यशः ।
धर्षणीयो रिपूणां स्याद्भुजंग इव निर्विषः ॥१६॥
16. utthānahīno rājā hi buddhimānapi nityaśaḥ ,
dharṣaṇīyo ripūṇāṁ syādbhujaṁga iva nirviṣaḥ.
16. utthānahīnaḥ rājā hi buddhimān api nityaśaḥ
dharṣaṇīyaḥ ripūṇām syāt bhujaṅgaḥ iva nirviṣaḥ
16. utthānahīnaḥ rājā hi buddhimān api nityaśaḥ
nirviṣaḥ bhujaṅgaḥ iva ripūṇām dharṣaṇīyaḥ syāt
16. A king who lacks initiative (utthāna), even if he is always intelligent, becomes vulnerable to his enemies, just like a snake without venom.
न च शत्रुरवज्ञेयो दुर्बलोऽपि बलीयसा ।
अल्पोऽपि हि दहत्यग्निर्विषमल्पं हिनस्ति च ॥१७॥
17. na ca śatruravajñeyo durbalo'pi balīyasā ,
alpo'pi hi dahatyagnirviṣamalpaṁ hinasti ca.
17. na ca śatruḥ avajñeyaḥ durbalaḥ api balīyasā
alpaḥ api hi dahati agniḥ viṣam alpam hinasti ca
17. ca balīyasā durbalaḥ api śatruḥ na avajñeyaḥ hi
alpaḥ api agniḥ dahati ca alpam viṣam hinasti
17. An enemy, even if weak, should not be underestimated by the strong. For even a small fire burns, and a small amount of poison destroys.
एकाश्वेनापि संभूतः शत्रुर्दुर्गसमाश्रितः ।
तं तं तापयते देशमपि राज्ञः समृद्धिनः ॥१८॥
18. ekāśvenāpi saṁbhūtaḥ śatrurdurgasamāśritaḥ ,
taṁ taṁ tāpayate deśamapi rājñaḥ samṛddhinaḥ.
18. ekaśvena api saṃbhūtaḥ śatruḥ durgasamāśritaḥ
tam tam tāpayate deśam api rājñaḥ samṛddhinaḥ
18. durgasamāśritaḥ ekaśvena api saṃbhūtaḥ śatruḥ
samṛddhinaḥ rājñaḥ api tam tam deśam tāpayate
18. An enemy, even if he has but a single horse (i.e., a very small force), when established in a fort, can cause distress to any given region, even if it belongs to a prosperous king.
राज्ञो रहस्यं यद्वाक्यं जयार्थं लोकसंग्रहः ।
हृदि यच्चास्य जिह्मं स्यात्कारणार्थं च यद्भवेत् ॥१९॥
19. rājño rahasyaṁ yadvākyaṁ jayārthaṁ lokasaṁgrahaḥ ,
hṛdi yaccāsya jihmaṁ syātkāraṇārthaṁ ca yadbhavet.
19. rājñaḥ rahasyam yat vākyam jayārtham lokasaṅgrahaḥ
hṛdi yat ca asya jihmam syāt kāraṇārtham ca yat bhavet
19. rājñaḥ yat rahasyam vākyam jayārtham
(syāt) (yat ca) lokasaṅgrahaḥ
(syāt) ca yat asya hṛdi jihmam
syāt ca yat kāraṇārtham bhavet
19. A king's secret counsel (rahasyam vākyam) or public policy (lokasaṅgrahaḥ) that is for the sake of victory (jayārtham), and also whatever hidden motive (jihmam) may be in his heart, should likewise be for a specific purpose (kāraṇārtham).
यच्चास्य कार्यं वृजिनमार्जवेनैव धार्यते ।
दम्भनार्थाय लोकस्य धर्मिष्ठामाचरेत्क्रियाम् ॥२०॥
20. yaccāsya kāryaṁ vṛjinamārjavenaiva dhāryate ,
dambhanārthāya lokasya dharmiṣṭhāmācaretkriyām.
20. yat ca asya kāryam vṛjinam ārjavena eva dhāryate
| dambhanārthāya lokasya dharmiṣṭhām ācaret kriyām
20. asya yat vṛjinam kāryam ārjavena eva dhāryate ca,
(saḥ) lokasya dambhanārthāya dharmiṣṭhām kriyām ācaret.
20. And whatever wicked action of his is performed with straightforwardness, he should (also) perform the most righteous (dharma) act for the purpose of misleading the people.
राज्यं हि सुमहत्तन्त्रं दुर्धार्यमकृतात्मभिः ।
न शक्यं मृदुना वोढुमाघातस्थानमुत्तमम् ॥२१॥
21. rājyaṁ hi sumahattantraṁ durdhāryamakṛtātmabhiḥ ,
na śakyaṁ mṛdunā voḍhumāghātasthānamuttamam.
21. rājyam hi sumahattantram durdhāryam akṛtātmabhiḥ
| na śakyam mṛdunā voḍhum āghātasthānam uttamam
21. rājyam hi sumahattantram (asti),
akṛtātmabhiḥ durdhāryam (ca asti).
mṛdunā (puruṣeṇa) voḍhum na śakyam (etat),
(yasmāt etat) uttamam āghātasthānam (asti).
21. Indeed, kingship (rājya) is a very great enterprise, difficult to sustain for those with an undisciplined spirit (ātman). It cannot be borne by a gentle person, for it is a prime target for attacks.
राज्यं सर्वामिषं नित्यमार्जवेनेह धार्यते ।
तस्मान्मिश्रेण सततं वर्तितव्यं युधिष्ठिर ॥२२॥
22. rājyaṁ sarvāmiṣaṁ nityamārjaveneha dhāryate ,
tasmānmiśreṇa satataṁ vartitavyaṁ yudhiṣṭhira.
22. rājyam sarvāmiṣam nityam ārjavena iha dhāryate
| tasmāt miśreṇa satatam vartitavyam Yudhiṣṭhira
22. rājyam nityam sarvāmiṣam (asti).
iha ārjavena dhāryate (etat).
tasmāt,
Yudhiṣṭhira,
miśreṇa satatam vartitavyam (tvayā).
22. Kingship (rājya) is always coveted by all; it is maintained here with (an appearance of) straightforwardness. Therefore, O Yudhiṣṭhira, one should always conduct oneself with a mixed approach.
यद्यप्यस्य विपत्तिः स्याद्रक्षमाणस्य वै प्रजाः ।
सोऽप्यस्य विपुलो धर्म एवंवृत्ता हि भूमिपाः ॥२३॥
23. yadyapyasya vipattiḥ syādrakṣamāṇasya vai prajāḥ ,
so'pyasya vipulo dharma evaṁvṛttā hi bhūmipāḥ.
23. yadyapi asya vipattiḥ syāt rakṣamāṇasya vai prajāḥ
| saḥ api asya vipulaḥ dharmaḥ evamvṛttā hi bhūmipāḥ
23. yadyapi prajāḥ rakṣamāṇasya asya vipattiḥ syāt vai,
saḥ api asya vipulaḥ dharmaḥ (asti).
hi bhūmipāḥ evamvṛttāḥ (bhavanti).
23. Even if misfortune should befall him while he is protecting the subjects, that is also his great duty (dharma); for indeed, kings (bhūmipā) are of such a nature.
एष ते राजधर्माणां लेशः समनुवर्णितः ।
भूयस्ते यत्र संदेहस्तद्ब्रूहि वदतां वर ॥२४॥
24. eṣa te rājadharmāṇāṁ leśaḥ samanuvarṇitaḥ ,
bhūyaste yatra saṁdehastadbrūhi vadatāṁ vara.
24. eṣaḥ te rājadharmaṇām leśaḥ samanuvarṇitaḥ |
bhūyaḥ te yatra sandehaḥ tat brūhi vadatām vara
24. eṣaḥ te rājadharmaṇām leśaḥ samanuvarṇitaḥ
bhūyaḥ te yatra sandehaḥ tat brūhi vadatām vara
24. This small portion of the royal duties (dharma) has been described to you. O best among speakers, tell me if you have any further doubts.
वैशंपायन उवाच ।
ततो व्यासश्च भगवान्देवस्थानोऽश्मना सह ।
वासुदेवः कृपश्चैव सात्यकिः संजयस्तथा ॥२५॥
25. vaiśaṁpāyana uvāca ,
tato vyāsaśca bhagavāndevasthāno'śmanā saha ,
vāsudevaḥ kṛpaścaiva sātyakiḥ saṁjayastathā.
25. vaiśaṃpāyana uvāca | tataḥ vyāsaḥ ca bhagavān devasthānaḥ
aśmanā saha | vāsudevaḥ kṛpaḥ ca eva sātyakiḥ saṃjayaḥ tathā
25. vaiśaṃpāyana uvāca tataḥ bhagavān vyāsaḥ ca devasthānaḥ
aśmanā saha vāsudevaḥ kṛpaḥ ca eva sātyakiḥ saṃjayaḥ tathā
25. Vaiśampāyana said: Then, the revered Vyāsa, along with Devasthāna, Ashman, Vāsudeva (Krishna), Kṛpa, Sātyaki, and Sañjaya, were present.
साधु साध्विति संहृष्टाः पुष्यमाणैरिवाननैः ।
अस्तुवंस्ते नरव्याघ्रं भीष्मं धर्मभृतां वरम् ॥२६॥
26. sādhu sādhviti saṁhṛṣṭāḥ puṣyamāṇairivānanaiḥ ,
astuvaṁste naravyāghraṁ bhīṣmaṁ dharmabhṛtāṁ varam.
26. sādhu sādhu iti saṃhṛṣṭāḥ puṣyamāṇaiḥ iva ānanaiḥ |
astuvan te naravyāghraṃ bhīṣmaṃ dharmabhṛtām varam
26. sādhu sādhu iti [vadantaḥ] saṃhṛṣṭāḥ puṣyamāṇaiḥ iva
ānanaiḥ te astuvan naravyāghraṃ bhīṣmaṃ dharmabhṛtām varam
26. Exclaiming 'Excellent! Excellent!' and greatly delighted, their faces appearing as if blossoming, they praised Bhīṣma, the tiger among men, who was the foremost among the upholders of natural law (dharma).
ततो दीनमना भीष्ममुवाच कुरुसत्तमः ।
नेत्राभ्यामश्रुपूर्णाभ्यां पादौ तस्य शनैः स्पृशन् ॥२७॥
27. tato dīnamanā bhīṣmamuvāca kurusattamaḥ ,
netrābhyāmaśrupūrṇābhyāṁ pādau tasya śanaiḥ spṛśan.
27. tataḥ dīnamanāḥ bhīṣmam uvāca kurusattamaḥ |
netrābhyām aśrupūrṇābhyām pādau tasya śanaiḥ spṛśan
27. tataḥ dīnamanāḥ kurusattamaḥ netrābhyām aśrupūrṇābhyām
tasya pādau śanaiḥ spṛśan bhīṣmam uvāca
27. Then, the best among the Kurus (Yudhiṣṭhira), his mind filled with sorrow, spoke to Bhīṣma, gently touching his feet with eyes that were brimming with tears.
श्व इदानीं स्वसंदेहं प्रक्ष्यामि त्वा पितामह ।
उपैति सविताप्यस्तं रसमापीय पार्थिवम् ॥२८॥
28. śva idānīṁ svasaṁdehaṁ prakṣyāmi tvā pitāmaha ,
upaiti savitāpyastaṁ rasamāpīya pārthivam.
28. śva idānīm svasaṃdeham prakṣyāmi tvā pitāmaha
upaiti savitā api astam rasam āpīya pārthivam
28. pitāmaha śva idānīm tvā svasaṃdeham prakṣyāmi
savitā api pārthivam rasam āpīya astam upaiti
28. O grandfather (pitāmaha), tomorrow I will ask you my doubt (sva-saṃdeha). For now, the sun (savitā) is setting, having absorbed the earth's moisture.
ततो द्विजातीनभिवाद्य केशवः कृपश्च ते चैव युधिष्ठिरादयः ।
प्रदक्षिणीकृत्य महानदीसुतं ततो रथानारुरुहुर्मुदा युताः ॥२९॥
29. tato dvijātīnabhivādya keśavaḥ; kṛpaśca te caiva yudhiṣṭhirādayaḥ ,
pradakṣiṇīkṛtya mahānadīsutaṁ; tato rathānāruruhurmudā yutāḥ.
29. tataḥ dvijātīn abhivādya keśavaḥ
kṛpaḥ ca te ca eva yudhiṣṭhirādayaḥ
pradakṣiṇīkṛtya mahānadīsutam
tataḥ rathān āruruhuḥ mudā yutāḥ
29. tataḥ keśavaḥ kṛpaḥ ca yudhiṣṭhirādayaḥ
ca eva te dvijātīn abhivādya
mahānadīsutam pradakṣiṇīkṛtya
tataḥ mudā yutāḥ rathān āruruhuḥ
29. Then, Kesava (Keśava), Kripa (Kṛpa), and Yudhishthira and the others (Yudhiṣṭhirādayaḥ), after respectfully greeting the Brahmins (dvija) and circumambulating Bhishma (Mahānadīsuta) clockwise, then joyfully (mudā) mounted their chariots (ratha).
दृषद्वतीं चाप्यवगाह्य सुव्रताः कृतोदकार्याः कृतजप्यमङ्गलाः ।
उपास्य संध्यां विधिवत्परंतपास्ततः पुरं ते विविशुर्गजाह्वयम् ॥३०॥
30. dṛṣadvatīṁ cāpyavagāhya suvratāḥ; kṛtodakāryāḥ kṛtajapyamaṅgalāḥ ,
upāsya saṁdhyāṁ vidhivatparaṁtapā;stataḥ puraṁ te viviśurgajāhvayam.
30. dṛṣadvatīm ca api avagāhya suvratāḥ
kṛtodakāryāḥ kṛtajapyamangalāḥ
upāsya sandhyām vidhivat paraṃtapāḥ
tataḥ puram te viviśuḥ gajähvayam
30. tataḥ te suvratāḥ paraṃtapāḥ ca
dṛṣadvatīm avagāhya kṛtodakāryāḥ
kṛtajapyamangalāḥ vidhivat sandhyām
upāsya gajähvayam puram viviśuḥ
30. Then, those virtuous ones (suvratāḥ) and tormentors of foes (paraṃtapāḥ), after bathing in the Drishadvati (Dṛṣadvatī), performing the water rituals, and completing auspicious chanting (jāpya-maṅgala), and having worshipped the twilight (sandhyā) according to the sacred rules (vidhivat), they entered the city called Hastinapura (Gajähvaya).