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महाभारतः       mahābhārataḥ - book-12, chapter-7

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वैशंपायन उवाच ।
युधिष्ठिरस्तु धर्मात्मा शोकव्याकुलचेतनः ।
शुशोच दुःखसंतप्तः स्मृत्वा कर्णं महारथम् ॥१॥
1. vaiśaṁpāyana uvāca ,
yudhiṣṭhirastu dharmātmā śokavyākulacetanaḥ ,
śuśoca duḥkhasaṁtaptaḥ smṛtvā karṇaṁ mahāratham.
1. vaiśaṃpāyana uvāca | yudhiṣṭhiraḥ tu dharmātmā śokavyākulacetanaḥ
| śuśoca duḥkhasantaptaḥ smṛtvā karṇam mahāratham
1. vaiśaṃpāyana uvāca tu dharmātmā śokavyākulacetanaḥ
duḥkhasantaptaḥ yudhiṣṭhiraḥ mahāratham karṇam smṛtvā śuśoca
1. Vaiśampāyana said: But Yudhiṣṭhira, possessing a righteous self (ātman), his mind agitated by sorrow and deeply tormented by distress, lamented, remembering Karṇa, the great warrior.
आविष्टो दुःखशोकाभ्यां निःश्वसंश्च पुनः पुनः ।
दृष्ट्वार्जुनमुवाचेदं वचनं शोककर्शितः ॥२॥
2. āviṣṭo duḥkhaśokābhyāṁ niḥśvasaṁśca punaḥ punaḥ ,
dṛṣṭvārjunamuvācedaṁ vacanaṁ śokakarśitaḥ.
2. āviṣṭaḥ duḥkha-śokābhyām niḥśvasan ca punaḥ punaḥ
dṛṣṭvā arjunam uvāca idam vacanam śokakarśitaḥ
2. śokakarśitaḥ duḥkha-śokābhyām āviṣṭaḥ punaḥ punaḥ
niḥśvasan ca arjunam dṛṣṭvā idam vacanam uvāca
2. Overcome by sorrow and grief, and weakened by his distress, he sighed repeatedly and said these words to Arjuna upon seeing him.
यद्भैक्षमाचरिष्याम वृष्ण्यन्धकपुरे वयम् ।
ज्ञातीन्निष्पुरुषान्कृत्वा नेमां प्राप्स्याम दुर्गतिम् ॥३॥
3. yadbhaikṣamācariṣyāma vṛṣṇyandhakapure vayam ,
jñātīnniṣpuruṣānkṛtvā nemāṁ prāpsyāma durgatim.
3. yat bhaikṣam ācariṣyāma vṛṣṇyandhakapure vayam
jñātīn niṣpuruṣān kṛtvā na imām prāpsyāma durgatim
3. vayam jñātīn niṣpuruṣān kṛtvā imām durgatim na
prāpsyāma yat bhaikṣam vṛṣṇyandhakapure ācariṣyāma
3. It would be better for us to live by begging for alms in the city of the Vṛṣṇis and Andhakas. For, by having rendered our kinsmen devoid of men, we would certainly not attain this miserable fate.
अमित्रा नः समृद्धार्था वृत्तार्थाः कुरवः किल ।
आत्मानमात्मना हत्वा किं धर्मफलमाप्नुमः ॥४॥
4. amitrā naḥ samṛddhārthā vṛttārthāḥ kuravaḥ kila ,
ātmānamātmanā hatvā kiṁ dharmaphalamāpnumaḥ.
4. amitrāḥ naḥ samṛddhārthāḥ vṛttārthāḥ kuravaḥ kila
ātmānam ātmanā hatvā kim dharma-phalam āpnumaḥ
4. naḥ amitrāḥ kuravaḥ kila samṛddhārthāḥ vṛttārthāḥ
ātmānam ātmanā hatvā kim dharma-phalam āpnumaḥ
4. Our enemies, the Kurus, would indeed become prosperous and achieve their aims. By killing our own people (ātman) through ourselves, what fruit of natural law (dharma) do we attain?
धिगस्तु क्षात्रमाचारं धिगस्तु बलमौरसम् ।
धिगस्त्वमर्षं येनेमामापदं गमिता वयम् ॥५॥
5. dhigastu kṣātramācāraṁ dhigastu balamaurasam ,
dhigastvamarṣaṁ yenemāmāpadaṁ gamitā vayam.
5. dhik astu kṣātram ācāram dhik astu balam aurasam
dhik astu amarṣam yena imām āpadam gamitāḥ vayam
5. kṣātram ācāram dhik astu aurasam balam dhik astu
amarṣam dhik astu yena vayam imām āpadam gamitāḥ
5. Fie upon this warrior-like conduct! Fie upon this inherent strength! Fie upon this indignation, by which we have been led to this calamity!
साधु क्षमा दमः शौचमवैरोध्यममत्सरः ।
अहिंसा सत्यवचनं नित्यानि वनचारिणाम् ॥६॥
6. sādhu kṣamā damaḥ śaucamavairodhyamamatsaraḥ ,
ahiṁsā satyavacanaṁ nityāni vanacāriṇām.
6. sādhu kṣamā damaḥ śaucam avairodhyam amatsaraḥ
ahiṃsā satyavacanam nityāni vanacāriṇām
6. sādhu kṣamā damaḥ śaucam avairodhyam amatsaraḥ
ahiṃsā satyavacanam vanacāriṇām nityāni
6. Righteousness, forgiveness, self-control, purity, freedom from hostility, freedom from jealousy, non-violence (ahiṃsā), and truthfulness are always present qualities for those who dwell in the forest.
वयं तु लोभान्मोहाच्च स्तम्भं मानं च संश्रिताः ।
इमामवस्थामापन्ना राज्यलेशबुभुक्षया ॥७॥
7. vayaṁ tu lobhānmohācca stambhaṁ mānaṁ ca saṁśritāḥ ,
imāmavasthāmāpannā rājyaleśabubhukṣayā.
7. vayam tu lobhāt mohāt ca stambham mānam ca
saṃśritāḥ imām avasthām āpannāḥ rājyaleśabubhukṣayā
7. tu vayam lobhāt ca mohāt stambham ca mānam
saṃśritāḥ rājyaleśabubhukṣayā imām avasthām āpannāḥ
7. But we, having resorted to obstinacy and pride out of greed and delusion, have arrived at this condition because of our desire to grasp even a small portion of a kingdom.
त्रैलोक्यस्यापि राज्येन नास्मान्कश्चित्प्रहर्षयेत् ।
बान्धवान्निहतान्दृष्ट्वा पृथिव्यामामिषैषिणः ॥८॥
8. trailokyasyāpi rājyena nāsmānkaścitpraharṣayet ,
bāndhavānnihatāndṛṣṭvā pṛthivyāmāmiṣaiṣiṇaḥ.
8. trailokyasya api rājyena na asmān kaścit praharṣayet
bāndhavān nihatān dṛṣṭvā pṛthivyām āmiṣaiṣiṇaḥ
8. pṛthivyām nihatān bāndhavān dṛṣṭvā āmiṣaiṣiṇaḥ
asmān kaścit trailokyasya api rājyena na praharṣayet
8. Even with the sovereignty of the three worlds, no one could delight us, who are now seekers of worldly possessions, after having seen our relatives slain on the earth.
ते वयं पृथिवीहेतोरवध्यान्पृथिवीसमान् ।
संपरित्यज्य जीवामो हीनार्था हतबान्धवाः ॥९॥
9. te vayaṁ pṛthivīhetoravadhyānpṛthivīsamān ,
saṁparityajya jīvāmo hīnārthā hatabāndhavāḥ.
9. te vayam pṛthivīhetoḥ avadhyān pṛthivīsamān
saṃparityajya jīvāmaḥ hīnārthāḥ hatabāndhavāḥ
9. te vayam pṛthivīhetoḥ avadhyān pṛthivīsamān
saṃparityajya hīnārthāḥ hatabāndhavāḥ jīvāmaḥ
9. For the sake of this earth, we, after completely abandoning those who are invulnerable (avadhyān) and who are as dear as the earth (pṛthivīsamān), now live, destitute and with our kinsmen slain.
आमिषे गृध्यमानानामशुनां नः शुनामिव ।
आमिषं चैव नो नष्टमामिषस्य च भोजिनः ॥१०॥
10. āmiṣe gṛdhyamānānāmaśunāṁ naḥ śunāmiva ,
āmiṣaṁ caiva no naṣṭamāmiṣasya ca bhojinaḥ.
10. āmiṣe gṛdhyamānānām aśunām naḥ śunām iva
āmiṣam ca eva naḥ naṣṭam āmiṣasya ca bhojinaḥ
10. aśunām naḥ āmiṣe gṛdhyamānānām śunām iva naḥ
āmiṣam ca eva naṣṭam āmiṣasya bhojinaḥ ca
10. Like swift predators greedily desiring our prey, that prey of ours is indeed lost, and we are no longer its enjoyers.
न पृथिव्या सकलया न सुवर्णस्य राशिभिः ।
न गवाश्वेन सर्वेण ते त्याज्या य इमे हताः ॥११॥
11. na pṛthivyā sakalayā na suvarṇasya rāśibhiḥ ,
na gavāśvena sarveṇa te tyājyā ya ime hatāḥ.
11. na pṛthivyā sakalayā na suvarṇasya rāśibhiḥ
na gavāśvena sarveṇa te tyājyā ya ime hatāḥ
11. y ime hatāḥ te sakalayā pṛthivyā na suvarṇasya
rāśibhiḥ na sarveṇa gavāśvena na tyājyā
11. These who have been slain are not to be abandoned for the sake of the entire earth, nor for heaps of gold, nor for all cattle and horses.
संयुक्ताः काममन्युभ्यां क्रोधामर्षसमन्विताः ।
मृत्युयानं समारुह्य गता वैवस्वतक्षयम् ॥१२॥
12. saṁyuktāḥ kāmamanyubhyāṁ krodhāmarṣasamanvitāḥ ,
mṛtyuyānaṁ samāruhya gatā vaivasvatakṣayam.
12. saṃyuktāḥ kāmamanubhyām krodhāmarṣasamanvitāḥ
mṛtyuyānam samāruhya gatā vaivasvatakṣayam
12. kāmamanubhyām saṃyuktāḥ krodhāmarṣasamanvitāḥ
mṛtyuyānam samāruhya vaivasvatakṣayam gatā
12. Those who were united with desire and anger, and filled with wrath and indignation, having mounted the vehicle of death, went to Yama's abode (vaivasvatakṣayam).
बहु कल्याणमिच्छन्त ईहन्ते पितरः सुतान् ।
तपसा ब्रह्मचर्येण वन्दनेन तितिक्षया ॥१३॥
13. bahu kalyāṇamicchanta īhante pitaraḥ sutān ,
tapasā brahmacaryeṇa vandanena titikṣayā.
13. bahu kalyāṇam icchantaḥ īhante pitaraḥ sutān
tapasā brahmacaryeṇa vandanena titikṣayā
13. bahu kalyāṇam icchantaḥ pitaraḥ tapasā
brahmacaryeṇa vandanena titikṣayā sutān īhante
13. Fathers (pitaraḥ), desiring much welfare, strive for their sons (sutān) through spiritual austerity (tapas), celibacy (brahmacarya), veneration, and forbearance.
उपवासैस्तथेज्याभिर्व्रतकौतुकमङ्गलैः ।
लभन्ते मातरो गर्भांस्तान्मासान्दश बिभ्रति ॥१४॥
14. upavāsaistathejyābhirvratakautukamaṅgalaiḥ ,
labhante mātaro garbhāṁstānmāsāndaśa bibhrati.
14. upavāsaiḥ tathā ijyābhiḥ vrata-kautuka-maṅgalaiḥ
labhante mātaraḥ garbhān tān māsān daśa bibhrati
14. mātaraḥ upavāsaiḥ tathā ijyābhiḥ vrata-kautuka-maṅgalaiḥ garbhān labhante.
tān daśa māsān bibhrati.
14. Mothers conceive children through various means like fasts, worship, vows, festive rites, and auspicious ceremonies, and then they carry those children for ten months.
यदि स्वस्ति प्रजायन्ते जाता जीवन्ति वा यदि ।
संभाविता जातबलास्ते दद्युर्यदि नः सुखम् ।
इह चामुत्र चैवेति कृपणाः फलहेतुकाः ॥१५॥
15. yadi svasti prajāyante jātā jīvanti vā yadi ,
saṁbhāvitā jātabalāste dadyuryadi naḥ sukham ,
iha cāmutra caiveti kṛpaṇāḥ phalahetukāḥ.
15. yadi svasti prajāyante jātāḥ jīvanti
vā yadi sambhāvitāḥ jāta-balāḥ te
dadyuḥ yadi naḥ sukham iha ca amutra
ca eva iti kṛpaṇāḥ phala-hetukāḥ
15. yadi svasti prajāyante,
yadi jātāḥ vā jīvanti (ca),
(yadi) sambhāvitāḥ jāta-balāḥ te naḥ sukham iha ca amutra ca eva dadyuḥ iti,
(evam) kṛpaṇāḥ phala-hetukāḥ (janāḥ cintayanti).
15. "If they are born safely, and if those children who are born survive and gain strength, and if they bring us happiness both in this world and the next" – such are the thoughts of these miserable people, who are driven solely by the desire for specific outcomes.
तासामयं समारम्भो निवृत्तः केवलोऽफलः ।
यदासां निहताः पुत्रा युवानो मृष्टकुण्डलाः ॥१६॥
16. tāsāmayaṁ samārambho nivṛttaḥ kevalo'phalaḥ ,
yadāsāṁ nihatāḥ putrā yuvāno mṛṣṭakuṇḍalāḥ.
16. tāsām ayam samārambhaḥ nivṛttaḥ kevalaḥ aphalaḥ
yadā āsām nihatāḥ putrāḥ yuvānaḥ mṛṣṭa-kuṇḍalāḥ
16. yadā āsām yuvānaḥ mṛṣṭa-kuṇḍalāḥ putrāḥ nihatāḥ (bhavanti),
(tadā) tāsām ayam kevalaḥ samārambhaḥ aphalaḥ (ca) nivṛttaḥ (bhavati).
16. This entire undertaking by those mothers becomes futile and fruitless when their sons - young men adorned with polished earrings - are slain.
अभुक्त्वा पार्थिवान्भोगानृणान्यनवदाय च ।
पितृभ्यो देवताभ्यश्च गता वैवस्वतक्षयम् ॥१७॥
17. abhuktvā pārthivānbhogānṛṇānyanavadāya ca ,
pitṛbhyo devatābhyaśca gatā vaivasvatakṣayam.
17. abhuktvā pārthivān bhogān ṛṇāni anavadāya ca
pitṛbhyaḥ devatābhyaḥ ca gatāḥ vaivasvata-kṣayam
17. pārthivān bhogān abhuktvā,
pitṛbhyaḥ ca devatābhyaḥ ca ṛṇāni anavadāya,
(te) vaivasvata-kṣayam gatāḥ.
17. Having not enjoyed worldly pleasures and not having repaid their debts to their ancestors and the deities, they have gone to the abode of Yama, the son of Vivasvat.
यदैषामङ्ग पितरौ जातौ काममयाविव ।
संजातबलरूपेषु तदैव निहता नृपाः ॥१८॥
18. yadaiṣāmaṅga pitarau jātau kāmamayāviva ,
saṁjātabalarūpeṣu tadaiva nihatā nṛpāḥ.
18. yadā eṣām aṅga pitarau jātau kāmamayau iva
saṃjātabalarūpeṣu tadā eva nihatāḥ nṛpāḥ
18. aṅga yadā eṣām pitarau kāmamayau iva jātau
(ca) saṃjātabalarūpeṣu tadā eva nṛpāḥ nihatāḥ
18. O dear one, when the parents of these kings were born as if embodying desire, then, once strength and form had fully developed in these very kings, they were indeed slain.
संयुक्ताः काममन्युभ्यां क्रोधहर्षासमञ्जसाः ।
न ते जन्मफलं किंचिद्भोक्तारो जातु कर्हिचित् ॥१९॥
19. saṁyuktāḥ kāmamanyubhyāṁ krodhaharṣāsamañjasāḥ ,
na te janmaphalaṁ kiṁcidbhoktāro jātu karhicit.
19. saṃyuktāḥ kāmamanyubhyām krodhaharṣāsam-añjasāḥ
na te janmaphalam kiñcit bhoktāraḥ jātu karhicit
19. te kāmamanyubhyām saṃyuktāḥ krodhaharṣāsam-añjasāḥ
(ca) jātu karhicit kiñcit janmaphalam na bhoktāraḥ
19. They, being connected with desire (kāma) and anger, and inconsistent in their expressions of wrath and joy, will never, at any time, enjoy any fruit (phala) of their birth.
पाञ्चालानां कुरूणां च हता एव हि येऽहताः ।
ते वयं त्वधमाँल्लोकान्प्रपद्येम स्वकर्मभिः ॥२०॥
20. pāñcālānāṁ kurūṇāṁ ca hatā eva hi ye'hatāḥ ,
te vayaṁ tvadhamāँllokānprapadyema svakarmabhiḥ.
20. pāñcālānām kurūṇām ca hatāḥ eva hi ye ahatāḥ te
vayam tu adhamān lokān prapadyema svakarmabhiḥ
20. ye pāñcālānām kurūṇām ca ahatāḥ (santi) te hi hatāḥ eva.
vayam tu svakarmabhiḥ adhamān lokān prapadyema
20. Indeed, those among the Pāñcālas and the Kurus who were not slain are nonetheless as good as slain. We, by our own actions (karma), shall surely attain the lower worlds.
वयमेवास्य लोकस्य विनाशे कारणं स्मृताः ।
धृतराष्ट्रस्य पुत्रेण निकृत्या प्रत्यपत्स्महि ॥२१॥
21. vayamevāsya lokasya vināśe kāraṇaṁ smṛtāḥ ,
dhṛtarāṣṭrasya putreṇa nikṛtyā pratyapatsmahi.
21. vayam eva asya lokasya vināśe kāraṇam smṛtāḥ
dhṛtarāṣṭrasya putreṇa nikṛtyā pratyapat smahi
21. vayam eva asya lokasya vināśe kāraṇam smṛtāḥ.
dhṛtarāṣṭrasya putreṇa nikṛtyā (kṛtayā) (vayam) pratyapat smahi
21. We ourselves are considered the cause of the destruction of this lineage. It was due to the treachery of Dhṛtarāṣṭra's son that we reacted (prati-pad).
सदैव निकृतिप्रज्ञो द्वेष्टा मायोपजीवनः ।
मिथ्यावृत्तः स सततमस्मास्वनपकारिषु ॥२२॥
22. sadaiva nikṛtiprajño dveṣṭā māyopajīvanaḥ ,
mithyāvṛttaḥ sa satatamasmāsvanapakāriṣu.
22. sadā eva nikṛtiprajñaḥ dveṣṭā māyāupajīvanaḥ
mithyāvṛttaḥ saḥ satatam asmāsu anapakāriṣu
22. saḥ sadā eva nikṛtiprajñaḥ dveṣṭā māyāupajīvanaḥ
mithyāvṛttaḥ satatam asmāsu anapakāriṣu
22. His intellect is always inclined towards deceit, he is a hater, and he lives by trickery (māyā). He constantly behaves falsely towards us, who are inoffensive.
अंशकामा वयं ते च न चास्माभिर्न तैर्जितम् ।
न तैर्भुक्तेयमवनिर्न नार्यो गीतवादितम् ॥२३॥
23. aṁśakāmā vayaṁ te ca na cāsmābhirna tairjitam ,
na tairbhukteyamavanirna nāryo gītavāditam.
23. aṃśakāmāḥ vayam te ca na ca asmābhiḥ na taiḥ jitam
na taiḥ bhuktā iyam avaniḥ na naryaḥ gītavāditam
23. vayam aṃśakāmāḥ ca te ca asmābhiḥ na taiḥ jitam
iyam avaniḥ na taiḥ bhuktā na naryaḥ na gītavāditam
23. We desire our share, and they do too. Neither by us nor by them has victory been achieved. This earth has not been enjoyed by them, nor women, nor has there been any singing and music.
नामात्यसमितौ कथ्यं न च श्रुतवतां श्रुतम् ।
न रत्नानि परार्ध्यानि न भूर्न द्रविणागमः ॥२४॥
24. nāmātyasamitau kathyaṁ na ca śrutavatāṁ śrutam ,
na ratnāni parārdhyāni na bhūrna draviṇāgamaḥ.
24. na amātyasamitau kathyam na ca śrutavatām śrutam
na ratnāni parārdhyāni na bhūḥ na draviṇāgamaḥ
24. na amātyasamitau kathyam ca na śrutavatām śrutam
na parārdhyāni ratnāni na bhūḥ na draviṇāgamaḥ
24. This is not to be discussed in a council of ministers, nor has it been heard by the learned. There are no priceless jewels, no land, and no acquisition of wealth.
ऋद्धिमस्मासु तां दृष्ट्वा विवर्णो हरिणः कृशः ।
धृतराष्ट्रस्य नृपतेः सौबलेन निवेदितः ॥२५॥
25. ṛddhimasmāsu tāṁ dṛṣṭvā vivarṇo hariṇaḥ kṛśaḥ ,
dhṛtarāṣṭrasya nṛpateḥ saubalena niveditaḥ.
25. ṛddhim asmāsu tām dṛṣṭvā vivarṇaḥ hariṇaḥ kṛśaḥ
dhṛtarāṣṭrasya nṛpateḥ saubalena niveditaḥ
25. asmāsu tām ṛddhim dṛṣṭvā vivarṇaḥ hariṇaḥ kṛśaḥ
dhṛtarāṣṭrasya nṛpateḥ saubalena niveditaḥ
25. Having witnessed that prosperity among us, (Duryodhana), looking pale, emaciated, and like a deer, was reported to King Dhṛtarāṣṭra by Saubala (Śakuni).
तं पिता पुत्रगृद्धित्वादनुमेनेऽनये स्थितम् ।
अनवेक्ष्यैव पितरं गाङ्गेयं विदुरं तथा ।
असंशयं धृतराष्ट्रो यथैवाहं तथा गतः ॥२६॥
26. taṁ pitā putragṛddhitvādanumene'naye sthitam ,
anavekṣyaiva pitaraṁ gāṅgeyaṁ viduraṁ tathā ,
asaṁśayaṁ dhṛtarāṣṭro yathaivāhaṁ tathā gataḥ.
26. tam pitā putragṛddhitvāt anu-mene
anaye sthitam anavekṣya eva pitaram
gāṅgeyam viduram tathā asaṃśayam
dhṛtarāṣṭraḥ yathā eva aham tathā gataḥ
26. pitā putragṛddhitvāt anaye sthitam
tam anu-mene pitaram gāṅgeyam viduram
tathā eva anavekṣya asaṃśayam
dhṛtarāṣṭraḥ yathā aham eva tathā gataḥ
26. Blinded by excessive attachment to his son, the father (Dhritarashtra) approved of him (Duryodhana), who was steeped in unrighteousness. He did this without even considering respected elders like Bhishma (Gaṅgeya) and Vidura. Undoubtedly, Dhritarashtra has met the same fate as I have.
अनियम्याशुचिं लुब्धं पुत्रं कामवशानुगम् ।
पतितो यशसो दीप्ताद्घातयित्वा सहोदरान् ॥२७॥
27. aniyamyāśuciṁ lubdhaṁ putraṁ kāmavaśānugam ,
patito yaśaso dīptādghātayitvā sahodarān.
27. aniyamya aśucim lubdham putram kāmavaśānugam
patitaḥ yaśasaḥ dīptāt ghātayitvā sahodarān
27. (saḥ) aśucim lubdham kāmavaśānugam putram aniyamya
sahodarān ghātayitvā dīptāt yaśasaḥ patitaḥ
27. Having failed to control his impure, greedy son, who was driven by the sway of desires, and having caused his own kinsmen (brother-like kinsmen, sahodarān) to be slain, he has fallen from his brilliant glory (yaśas).
इमौ वृद्धौ च शोकाग्नौ प्रक्षिप्य स सुयोधनः ।
अस्मत्प्रद्वेषसंयुक्तः पापबुद्धिः सदैव हि ॥२८॥
28. imau vṛddhau ca śokāgnau prakṣipya sa suyodhanaḥ ,
asmatpradveṣasaṁyuktaḥ pāpabuddhiḥ sadaiva hi.
28. imau vṛddhau ca śokāgnau prakṣipya saḥ suyodhanaḥ
asmatpradveṣasaṃyuktaḥ pāpabuddhiḥ sadā eva hi
28. saḥ suyodhanaḥ imau vṛddhau ca śokāgnau prakṣipya
asmatpradveṣasaṃyuktaḥ pāpabuddhiḥ sadā eva hi
28. Having cast these two elders (Dhritarashtra and Gandhari) into the fire of grief, that Suyodhana (Duryodhana) was always indeed evil-minded and filled with hatred towards us.
को हि बन्धुः कुलीनः संस्तथा ब्रूयात्सुहृज्जने ।
यथासावुक्तवान्क्षुद्रो युयुत्सुर्वृष्णिसंनिधौ ॥२९॥
29. ko hi bandhuḥ kulīnaḥ saṁstathā brūyātsuhṛjjane ,
yathāsāvuktavānkṣudro yuyutsurvṛṣṇisaṁnidhau.
29. kaḥ hi bandhuḥ kulīnaḥ san tathā brūyāt suhṛjjane
yathā asau uktavān kṣudraḥ yuyutsuḥ vṛṣṇisaṃnidhau
29. hi kaḥ bandhuḥ kulīnaḥ san tathā suhṛjjane brūyāt
yathā asau kṣudraḥ yuyutsuḥ vṛṣṇisaṃnidhau uktavān
29. Indeed, what noble kinsman would speak in such a way amongst friends as that despicable Yuyutsu spoke in the presence of the Vṛṣṇis?
आत्मनो हि वयं दोषाद्विनष्टाः शाश्वतीः समाः ।
प्रदहन्तो दिशः सर्वास्तेजसा भास्करा इव ॥३०॥
30. ātmano hi vayaṁ doṣādvinaṣṭāḥ śāśvatīḥ samāḥ ,
pradahanto diśaḥ sarvāstejasā bhāskarā iva.
30. ātmanaḥ hi vayam doṣāt vinaṣṭāḥ śāśvatīḥ samāḥ
pradahantaḥ diśaḥ sarvāḥ tejasā bhāskarāḥ iva
30. hi ātmanaḥ doṣāt vayam śāśvatīḥ samāḥ vinaṣṭāḥ
sarvāḥ diśaḥ tejasā bhāskarāḥ iva pradahantaḥ
30. Indeed, due to our own fault (ātman), we have been ruined for countless ages, scorching all directions with our brilliance, just like suns.
सोऽस्माकं वैरपुरुषो दुर्मन्त्रिप्रग्रहं गतः ।
दुर्योधनकृते ह्येतत्कुलं नो विनिपातितम् ।
अवध्यानां वधं कृत्वा लोके प्राप्ताः स्म वाच्यताम् ॥३१॥
31. so'smākaṁ vairapuruṣo durmantripragrahaṁ gataḥ ,
duryodhanakṛte hyetatkulaṁ no vinipātitam ,
avadhyānāṁ vadhaṁ kṛtvā loke prāptāḥ sma vācyatām.
31. saḥ asmākam vairapuruṣaḥ durmantripragraham
gataḥ Duryodhanakṛte hi etat
kulam naḥ vinipātitam avadhyānām
vadham kṛtvā loke prāptāḥ sma vācyatām
31. saḥ asmākam vairapuruṣaḥ durmantripragraham
gataḥ hi Duryodhanakṛte naḥ
etat kulam vinipātitam avadhyānām
vadham kṛtvā loke vācyatām prāptāḥ sma
31. That enemy (vairapuruṣa) of ours has fallen under the sway of wicked advisors. Indeed, for Duryodhana's sake, our family lineage has been utterly destroyed. Having slain those who ought not to have been killed, we have earned reproach in the world.
कुलस्यास्यान्तकरणं दुर्मतिं पापकारिणम् ।
राजा राष्ट्रेश्वरं कृत्वा धृतराष्ट्रोऽद्य शोचति ॥३२॥
32. kulasyāsyāntakaraṇaṁ durmatiṁ pāpakāriṇam ,
rājā rāṣṭreśvaraṁ kṛtvā dhṛtarāṣṭro'dya śocati.
32. kulasya asya antakaraṇam durmatim pāpakāriṇam
rājā rāṣṭreśvaram kṛtvā Dhṛtarāṣṭraḥ adya śocati
32. Dhṛtarāṣṭraḥ adya śocati kulasya asya antakaraṇam
durmatim pāpakāriṇam rāṣṭreśvaram kṛtvā
32. Dhritarashtra, having appointed as ruler of the kingdom that evil-minded, sinful destroyer of this very lineage, now laments.
हताः शूराः कृतं पापं विषयः स्वो विनाशितः ।
हत्वा नो विगतो मन्युः शोको मां रुन्धयत्ययम् ॥३३॥
33. hatāḥ śūrāḥ kṛtaṁ pāpaṁ viṣayaḥ svo vināśitaḥ ,
hatvā no vigato manyuḥ śoko māṁ rundhayatyayam.
33. hatāḥ śūrāḥ kṛtam pāpam viṣayaḥ svaḥ vināśitaḥ
hatvā naḥ vigataḥ manyuḥ śokaḥ mām rundhayati ayam
33. śūrāḥ hatāḥ pāpam kṛtam svaḥ viṣayaḥ vināśitaḥ
hatvā naḥ manyuḥ vigataḥ ayam śokaḥ mām rundhayati
33. Brave warriors have been killed; sin has been committed; our own territory has been destroyed. Having killed, our anger has departed, but this grief now obstructs me.
धनंजय कृतं पापं कल्याणेनोपहन्यते ।
त्यागवांश्च पुनः पापं नालं कर्तुमिति श्रुतिः ॥३४॥
34. dhanaṁjaya kṛtaṁ pāpaṁ kalyāṇenopahanyate ,
tyāgavāṁśca punaḥ pāpaṁ nālaṁ kartumiti śrutiḥ.
34. dhanaṃjaya kṛtam pāpam kalyāṇena upahanyate
tyāgavān ca punaḥ pāpam na alam kartum iti śrutiḥ
34. dhanaṃjaya kṛtam pāpam kalyāṇena upahanyate ca
tyāgavān punaḥ pāpam kartum na alam iti śrutiḥ
34. O Dhanañjaya, a sin committed is nullified by virtuous actions. And, according to sacred tradition (śruti), one who practices renunciation (tyāga) is no longer capable of committing sin again.
त्यागवाञ्जन्ममरणे नाप्नोतीति श्रुतिर्यदा ।
प्राप्तवर्त्मा कृतमतिर्ब्रह्म संपद्यते तदा ॥३५॥
35. tyāgavāñjanmamaraṇe nāpnotīti śrutiryadā ,
prāptavartmā kṛtamatirbrahma saṁpadyate tadā.
35. tyāgavān janmamaraṇe na āpnoti iti śrutiḥ yadā
prāptavartmā kṛtamatiḥ brahma saṃpadyate tadā
35. yadā śrutiḥ iti tyāgavān janmamaraṇe na āpnoti
tadā prāptavartmā kṛtamatiḥ brahma saṃpadyate
35. When the sacred tradition (śruti) declares that a renunciant (tyāgavān) does not experience the cycle of birth and death (saṃsāra), then such a person, having found the true path and possessing a resolute mind, attains the Absolute (brahman).
स धनंजय निर्द्वंद्वो मुनिर्ज्ञानसमन्वितः ।
वनमामन्त्र्य वः सर्वान्गमिष्यामि परंतप ॥३६॥
36. sa dhanaṁjaya nirdvaṁdvo munirjñānasamanvitaḥ ,
vanamāmantrya vaḥ sarvāngamiṣyāmi paraṁtapa.
36. saḥ dhanaṃjaya nirdvandvaḥ muniḥ jñānasamanvitaḥ
vanam āmantrya vaḥ sarvān gamiṣyāmi paraṃtapa
36. dhanaṃjaya paraṃtapa saḥ muniḥ nirdvandvaḥ
jñānasamanvitaḥ vaḥ sarvān āmantrya vanam gamiṣyāmi
36. O Dhanañjaya, tormentor of foes, I, a sage free from dualities and endowed with true knowledge (jñāna), will bid farewell to all of you and depart for the forest.
न हि कृत्स्नतमो धर्मः शक्यः प्राप्तुमिति श्रुतिः ।
परिग्रहवता तन्मे प्रत्यक्षमरिसूदन ॥३७॥
37. na hi kṛtsnatamo dharmaḥ śakyaḥ prāptumiti śrutiḥ ,
parigrahavatā tanme pratyakṣamarisūdana.
37. na hi kṛtsnatamaḥ dharmaḥ śakyaḥ prāptum iti
śrutiḥ parigrahavatā tat me pratyakṣam arisūdana
37. na hi kṛtsnatamaḥ dharmaḥ parigrahavatā prāptum
śakyaḥ iti śrutiḥ arisūdana tat me pratyakṣam
37. Indeed, it is not possible for someone with attachments (parigraha) to achieve the most complete and perfect natural law (dharma); this is what the sacred tradition (śruti) declares. O slayer of enemies (arisūdana), that truth is directly evident to me.
मया निसृष्टं पापं हि परिग्रहमभीप्सता ।
जन्मक्षयनिमित्तं च शक्यं प्राप्तुमिति श्रुतिः ॥३८॥
38. mayā nisṛṣṭaṁ pāpaṁ hi parigrahamabhīpsatā ,
janmakṣayanimittaṁ ca śakyaṁ prāptumiti śrutiḥ.
38. mayā nisṛṣṭam pāpam hi parigraham abhīpsatā
janmakṣayanimittam ca śakyam prāptum iti śrutiḥ
38. hi mayā parigraham abhīpsatā pāpam nisṛṣṭam ca
janmakṣayanimittam prāptum śakyam iti śrutiḥ
38. Indeed, sin was incurred by me, who desired possessions. And it is possible to achieve the cessation of rebirths (saṃsāra), as stated in the sacred tradition (śruti).
स परिग्रहमुत्सृज्य कृत्स्नं राज्यं तथैव च ।
गमिष्यामि विनिर्मुक्तो विशोको विज्वरस्तथा ॥३९॥
39. sa parigrahamutsṛjya kṛtsnaṁ rājyaṁ tathaiva ca ,
gamiṣyāmi vinirmukto viśoko vijvarastathā.
39. sa parigraham utsṛjya kṛtsnam rājyam tathā eva
ca gamiṣyāmi vinirmuktaḥ viśokaḥ vijvaraḥ tathā
39. sa kṛtsnam parigraham ca rājyam tathā eva utsṛjya
vinirmuktaḥ viśokaḥ tathā vijvaraḥ gamiṣyāmi
39. Having renounced all possessions and likewise the entire kingdom, I shall go forth, completely liberated (mokṣa), free from sorrow, and also free from anxiety.
प्रशाधि त्वमिमामुर्वीं क्षेमां निहतकण्टकाम् ।
न ममार्थोऽस्ति राज्येन न भोगैर्वा कुरूत्तम ॥४०॥
40. praśādhi tvamimāmurvīṁ kṣemāṁ nihatakaṇṭakām ,
na mamārtho'sti rājyena na bhogairvā kurūttama.
40. praśādhi tvam imām urvīm kṣemām nihatakaṇṭakām na
mama arthaḥ asti rājyena na bhogaiḥ vā kuruttama
40. tvam imām kṣemām nihatakaṇṭakām urvīm praśādhi he
kuruttama mama rājyena arthaḥ na asti vā bhogaiḥ na
40. You, rule this secure earth, which is now free of thorns (enemies). For me, there is no purpose (artha) with the kingdom, nor with enjoyments, O best among the Kurus.
एतावदुक्त्वा वचनं धर्मराजो युधिष्ठिरः ।
व्युपारमत्ततः पार्थः कनीयान्प्रत्यभाषत ॥४१॥
41. etāvaduktvā vacanaṁ dharmarājo yudhiṣṭhiraḥ ,
vyupāramattataḥ pārthaḥ kanīyānpratyabhāṣata.
41. etāvat uktvā vacanam dharmarājaḥ yudhiṣṭhiraḥ
vyupāramat tataḥ pārthaḥ kanīyān pratyabhāṣata
41. etāvat vacanam uktvā dharmarājaḥ yudhiṣṭhiraḥ
vyupāramat tataḥ kanīyān pārthaḥ pratyabhāṣata
41. Having spoken these words, Yudhiṣṭhira, the king of natural law (dharma), ceased. Then Pārtha, his younger brother, replied.