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महाभारतः       mahābhārataḥ - book-12, chapter-82

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युधिष्ठिर उवाच ।
एवमग्राह्यके तस्मिञ्ज्ञातिसंबन्धिमण्डले ।
मित्रेष्वमित्रेष्वपि च कथं भावो विभाव्यते ॥१॥
1. yudhiṣṭhira uvāca ,
evamagrāhyake tasmiñjñātisaṁbandhimaṇḍale ,
mitreṣvamitreṣvapi ca kathaṁ bhāvo vibhāvyate.
1. yudhiṣṭhiraḥ uvāca evam agrāhyake tasmin jñātisambandhimaṇḍale
mitreṣu amitreṣu api ca katham bhāvaḥ vibhāvyate
1. yudhiṣṭhiraḥ uvāca.
evam agrāhyake tasmin jñātisambandhimaṇḍale mitreṣu amitreṣu api ca bhāvaḥ katham vibhāvyate
1. Yudhiṣṭhira said: How can such a disposition (bhāva) be understood in that uncontrollable circle of relatives and kinsmen, among friends and also among enemies?
भीष्म उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
वासुदेवस्य संवादं सुरर्षेर्नारदस्य च ॥२॥
2. bhīṣma uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
vāsudevasya saṁvādaṁ surarṣernāradasya ca.
2. bhīṣmaḥ uvāca atra api udāharanti imam itihāsam
purātanam vāsudevasya saṃvādam surarṣeḥ nāradasya ca
2. bhīṣmaḥ uvāca.
atra api imam purātanam itihāsam,
vāsudevasya ca surarṣeḥ nāradasya saṃvādam,
udāharanti
2. Bhīṣma said: In this regard, they also narrate this ancient story (itihāsa): the conversation between Vāsudeva and the divine sage Nārada.
वासुदेव उवाच ।
नासुहृत्परमं मन्त्रं नारदार्हति वेदितुम् ।
अपण्डितो वापि सुहृत्पण्डितो वापि नात्मवान् ॥३॥
3. vāsudeva uvāca ,
nāsuhṛtparamaṁ mantraṁ nāradārhati veditum ,
apaṇḍito vāpi suhṛtpaṇḍito vāpi nātmavān.
3. vāsudevaḥ uvāca na asuhṛt paramam mantram nārada arhati
वेदितुम् apaṇḍitaḥ vā api suhṛt paṇḍitaḥ vā api na ātmavān
3. vāsudevaḥ uvāca.
nārada,
asuhṛt paramam mantram veditum na arhati.
apaṇḍitaḥ vā api suhṛt,
paṇḍitaḥ vā api na ātmavān.
3. Vāsudeva said: O Nārada, a non-friend (asuhṛt) is not worthy to know the supreme counsel. Neither is an unlearned friend, nor even a learned person who lacks self-control (ātman).
स ते सौहृदमास्थाय किंचिद्वक्ष्यामि नारद ।
कृत्स्नां च बुद्धिं संप्रेक्ष्य संपृच्छे त्रिदिवंगम ॥४॥
4. sa te sauhṛdamāsthāya kiṁcidvakṣyāmi nārada ,
kṛtsnāṁ ca buddhiṁ saṁprekṣya saṁpṛcche tridivaṁgama.
4. sa te sauhṛdam āsthāya kiñcit vakṣyāmi nārada
kṛtsnām ca buddhim samprekṣya sampṛcche tridivaṅgama
4. nārada sa te sauhṛdam āsthāya kiñcit vakṣyāmi ca
tridivaṅgama kṛtsnām buddhim samprekṣya sampṛcche
4. O Nārada, relying on your friendship, I will tell you something. And observing your complete understanding, I ask you, o celestial traveler.
दास्यमैश्वर्यवादेन ज्ञातीनां वै करोम्यहम् ।
अर्धभोक्तास्मि भोगानां वाग्दुरुक्तानि च क्षमे ॥५॥
5. dāsyamaiśvaryavādena jñātīnāṁ vai karomyaham ,
ardhabhoktāsmi bhogānāṁ vāgduruktāni ca kṣame.
5. dāsyam aiśvaryavādena jñātīnām vai karomi aham
ardhabhoktā asmi bhogānām vāgduruktāni ca kṣame
5. aham vai jñātīnām aiśvaryavādena dāsyam karomi
ardhabhoktā asmi bhogānām ca vāgduruktāni kṣame
5. Indeed, I act as a servant (dāsyam) for my relatives, though I hold the name of sovereign (aiśvaryavādena). I am only a partial enjoyer of my possessions, and I tolerate harsh words.
अरणीमग्निकामो वा मथ्नाति हृदयं मम ।
वाचा दुरुक्तं देवर्षे तन्मे दहति नित्यदा ॥६॥
6. araṇīmagnikāmo vā mathnāti hṛdayaṁ mama ,
vācā duruktaṁ devarṣe tanme dahati nityadā.
6. araṇīm agnikāmaḥ vā mathnāti hṛdayam mama
vācā duruktam devarṣe tat me dahati nityadā
6. devarṣe agnikāmaḥ vā araṇīm mathnāti tat
vācā duruktam mama hṛdayam me nityadā dahati
6. O divine sage (devarṣe), just as a person seeking fire (agnikāmaḥ) churns the kindling wood (araṇīm), so too, the harsh words (vācā duruktam) constantly burn my heart.
बलं संकर्षणे नित्यं सौकुमार्यं पुनर्गदे ।
रूपेण मत्तः प्रद्युम्नः सोऽसहायोऽस्मि नारद ॥७॥
7. balaṁ saṁkarṣaṇe nityaṁ saukumāryaṁ punargade ,
rūpeṇa mattaḥ pradyumnaḥ so'sahāyo'smi nārada.
7. balam saṃkarṣaṇe nityam saukumāryam punar gade
rūpeṇa mattaḥ pradyumnaḥ saḥ asahāyaḥ asmi nārada
7. nārada balam nityam saṃkarṣaṇe punar saukumāryam
gade pradyumnaḥ rūpeṇa mattaḥ saḥ asahāyaḥ asmi
7. O Nārada, strength (balam) is ever present in Saṃkarṣaṇa, and tenderness (saukumāryam) is in Gada. Pradyumna is arrogant due to his beauty. Thus, I am left without help (asahāyaḥ).
अन्ये हि सुमहाभागा बलवन्तो दुरासदाः ।
नित्योत्थानेन संपन्ना नारदान्धकवृष्णयः ॥८॥
8. anye hi sumahābhāgā balavanto durāsadāḥ ,
nityotthānena saṁpannā nāradāndhakavṛṣṇayaḥ.
8. anye hi sumahābhāgāḥ balavantaḥ durāsadāḥ
nityotthānena sampannāḥ nāradāndhakavṛṣṇayaḥ
8. anye nāradāndhakavṛṣṇayaḥ hi sumahābhāgāḥ
balavantaḥ durāsadāḥ nityotthānena sampannāḥ
8. Indeed, other tribes, namely the Nāradas, Andhakas, and Vṛṣṇis, are extremely fortunate, powerful, and unassailable, ever-ready and prosperous.
यस्य न स्युर्न वै स स्याद्यस्य स्युः कृच्छ्रमेव तत् ।
द्वाभ्यां निवारितो नित्यं वृणोम्येकतरं न च ॥९॥
9. yasya na syurna vai sa syādyasya syuḥ kṛcchrameva tat ,
dvābhyāṁ nivārito nityaṁ vṛṇomyekataraṁ na ca.
9. yasya na syuḥ na vai sa syāt yasya syuḥ kṛcchram eva
tat dvābhyām nivāritaḥ nityam vṛṇomi ekataram na ca
9. yasya na syuḥ,
saḥ vai na syāt yasya syuḥ,
tat eva kṛcchram nityam dvābhyām nivāritaḥ ekataram vṛṇomi ca na
9. If one does not have support, one certainly would not prevail; yet if one has both (opposing sides), that itself is a difficult situation. Constantly constrained by both, I choose one, but not the other.
स्यातां यस्याहुकाक्रूरौ किं नु दुःखतरं ततः ।
यस्य वापि न तौ स्यातां किं नु दुःखतरं ततः ॥१०॥
10. syātāṁ yasyāhukākrūrau kiṁ nu duḥkhataraṁ tataḥ ,
yasya vāpi na tau syātāṁ kiṁ nu duḥkhataraṁ tataḥ.
10. syātām yasya āhukākrūrau kim nu duḥkhataram tataḥ
yasya vā api na tau syātām kim nu duḥkhataram tataḥ
10. yasya āhukākrūrau syātām,
tataḥ kim nu duḥkhataram? vā api yasya tau na syātām,
tataḥ kim nu duḥkhataram?
10. For one who has both Aahuka and Akrura, what could be more difficult than that? Yet, for one who does not have those two, what indeed could be more difficult than that?
सोऽहं कितवमातेव द्वयोरपि महामुने ।
एकस्य जयमाशंसे द्वितीयस्यापराजयम् ॥११॥
11. so'haṁ kitavamāteva dvayorapi mahāmune ,
ekasya jayamāśaṁse dvitīyasyāparājayam.
11. saḥ aham kitavamātā iva dvayoḥ api mahāmune
ekasya jayam āśaṃse dvitīyasya aparājayam
11. mahāmune,
saḥ aham dvayoḥ api kitavamātā iva (asmi) ekasya jayam āśaṃse,
dvitīyasya aparājayam (āśaṃse)
11. O great sage, I am like a gambler's mother towards both sides: I wish for the victory of one, and the non-defeat of the second.
ममैवं क्लिश्यमानस्य नारदोभयतः सदा ।
वक्तुमर्हसि यच्छ्रेयो ज्ञातीनामात्मनस्तथा ॥१२॥
12. mamaivaṁ kliśyamānasya nāradobhayataḥ sadā ,
vaktumarhasi yacchreyo jñātīnāmātmanastathā.
12. mama evam kliśyamānasya nārada ubhayataḥ sadā
vaktum arhasi yat śreyaḥ jñātīnām ātmanaḥ tathā
12. nārada mama evam kliśyamānasya ubhayataḥ sadā
jñātīnām tathā ātmanaḥ yat śreyaḥ vaktum arhasi
12. O Narada, as I am thus distressed and troubled on both sides, you should always tell me what is beneficial for my kinsmen and for my own self (ātman).
नारद उवाच ।
आपदो द्विविधाः कृष्ण बाह्याश्चाभ्यन्तराश्च ह ।
प्रादुर्भवन्ति वार्ष्णेय स्वकृता यदि वान्यतः ॥१३॥
13. nārada uvāca ,
āpado dvividhāḥ kṛṣṇa bāhyāścābhyantarāśca ha ,
prādurbhavanti vārṣṇeya svakṛtā yadi vānyataḥ.
13. nāradaḥ uvāca āpadaḥ dvividhāḥ kṛṣṇa bāhyāḥ ca abhyantarāḥ
ca ha prādurbhavanti vārṣṇeya svakṛtāḥ yadi vā anyataḥ
13. nāradaḥ uvāca kṛṣṇa vārṣṇeya āpadaḥ dvividhāḥ bāhyāḥ ca
abhyantarāḥ ca ha (tāḥ) prādurbhavanti svakṛtāḥ yadi vā anyataḥ
13. Narada said: O Krishna, O descendant of Vṛṣṇi, adversities (āpadaḥ) are indeed of two kinds: external and internal. They arise either from one's own actions (karma) or from others.
सेयमाभ्यन्तरा तुभ्यमापत्कृच्छ्रा स्वकर्मजा ।
अक्रूरभोजप्रभवाः सर्वे ह्येते तदन्वयाः ॥१४॥
14. seyamābhyantarā tubhyamāpatkṛcchrā svakarmajā ,
akrūrabhojaprabhavāḥ sarve hyete tadanvayāḥ.
14. sā iyam ābhyantarā tubhyam āpat kṛcchrā svakarmajā
akrūrabhojaprabhavāḥ sarve hi ete tadanvayāḥ
14. sā iyam ābhyantarā kṛcchrā svakarmajā āpat tubhyam (asti).
hi,
ete sarve akrūrabhojaprabhavāḥ tadanvayāḥ (ca santi).
14. This severe internal adversity (āpat) for you is born of your own action (karma). Indeed, all these individuals originate from Akrura and Bhoja, and they are their descendants or followers.
अर्थहेतोर्हि कामाद्वाद्वारा बीभत्सयापि वा ।
आत्मना प्राप्तमैश्वर्यमन्यत्र प्रतिपादितम् ॥१५॥
15. arthahetorhi kāmādvādvārā bībhatsayāpi vā ,
ātmanā prāptamaiśvaryamanyatra pratipāditam.
15. arthahetoḥ hi kāmāt vā dvārā bībhatsayā api vā
ātmanā prāptam aiśvaryam anyatra pratipāditam
15. hi,
ātmanā prāptam aiśvaryam arthahetoḥ vā kāmāt vā dvārā bībhatsayā api vā anyatra pratipāditam
15. Indeed, the sovereignty (aiśvarya) that was obtained by yourself has been given away to others, either for the sake of wealth, or out of desire, or even through disgust (bībhatsā).
कृतमूलमिदानीं तज्जातशब्दं सहायवत् ।
न शक्यं पुनरादातुं वान्तमन्नमिव त्वया ॥१६॥
16. kṛtamūlamidānīṁ tajjātaśabdaṁ sahāyavat ,
na śakyaṁ punarādātuṁ vāntamannamiva tvayā.
16. kṛtamūlam idānīm tat jātaśabdam sahāyavat na
śakyam punaḥ ādātum vāntam annam iva tvayā
16. tvayā tat kṛtamūlam idānīm jātaśabdam sahāyavat
punaḥ ādātum na śakyam vāntam annam iva
16. That (kingdom/power) is now deeply rooted, widely recognized, and well-supported. It is impossible for you to take it back, just as one cannot reclaim vomited food.
बभ्रूग्रसेनयो राज्यं नाप्तुं शक्यं कथंचन ।
ज्ञातिभेदभयात्कृष्ण त्वया चापि विशेषतः ॥१७॥
17. babhrūgrasenayo rājyaṁ nāptuṁ śakyaṁ kathaṁcana ,
jñātibhedabhayātkṛṣṇa tvayā cāpi viśeṣataḥ.
17. babhvūgrasenayoḥ rājyam na āptum śakyam kathaṃcana
jñātibhedabhayāt kṛṣṇa tvayā ca api viśeṣataḥ
17. kṛṣṇa babhvūgrasenayoḥ rājyam kathaṃcana na āptum
śakyam jñātibhedabhayāt tvayā ca api viśeṣataḥ
17. O Krishna, the kingdom of Babhru and Ugrasena cannot be obtained in any way, especially not by you, due to the fear of causing a split among kinsmen.
तच्चेत्सिध्येत्प्रयत्नेन कृत्वा कर्म सुदुष्करम् ।
महाक्षयव्ययं वा स्याद्विनाशो वा पुनर्भवेत् ॥१८॥
18. taccetsidhyetprayatnena kṛtvā karma suduṣkaram ,
mahākṣayavyayaṁ vā syādvināśo vā punarbhavet.
18. tat cet sidhyet prayatnena kṛtvā karma suduṣkaram
mahākṣayavyayam vā syāt vināśaḥ vā punaḥ bhavet
18. cet tat suduṣkaram karma kṛtvā prayatnena sidhyet
vā mahākṣayavyayam syāt vā punaḥ vināśaḥ bhavet
18. Even if that (kingdom/goal) were to be achieved through great effort, after undertaking an extremely difficult task, it would either result in enormous loss and expenditure, or lead to utter destruction (vināśa) once more.
अनायसेन शस्त्रेण मृदुना हृदयच्छिदा ।
जिह्वामुद्धर सर्वेषां परिमृज्यानुमृज्य च ॥१९॥
19. anāyasena śastreṇa mṛdunā hṛdayacchidā ,
jihvāmuddhara sarveṣāṁ parimṛjyānumṛjya ca.
19. anāyasena śastreṇa mṛdunā hṛdayacchidā jihvām
uddhara sarveṣām parimṛjya anumṛjya ca
19. anāyasena mṛdunā hṛdayacchidā śastreṇa
sarveṣām jihvām uddhara parimṛjya anumṛjya ca
19. With a weapon (śastra) not made of iron, soft yet piercing to the heart, draw out the speech (jihvā) of all (these people), by both refining and by gently calming (their sentiments).
वासुदेव उवाच ।
अनायसं मुने शस्त्रं मृदु विद्यामहं कथम् ।
येनैषामुद्धरे जिह्वां परिमृज्यानुमृज्य च ॥२०॥
20. vāsudeva uvāca ,
anāyasaṁ mune śastraṁ mṛdu vidyāmahaṁ katham ,
yenaiṣāmuddhare jihvāṁ parimṛjyānumṛjya ca.
20. vāsudeva uvāca | anāyasam mune śastram mṛdu vidyām aham
katham | yena eṣām uddhare jihvām parimṛjya anumṛjya ca
20. vāsudeva uvāca mune,
aham anāyasam mṛdu śastram katham vidyām yena eṣām jihvām parimṛjya ca anumṛjya ca uddhare
20. Vāsudeva said: "O sage, how can I learn of a gentle and effortless means (śastra) by which I may rectify and thoroughly purify their speech?"
नारद उवाच ।
शक्त्यान्नदानं सततं तितिक्षा दम आर्जवम् ।
यथार्हप्रतिपूजा च शस्त्रमेतदनायसम् ॥२१॥
21. nārada uvāca ,
śaktyānnadānaṁ satataṁ titikṣā dama ārjavam ,
yathārhapratipūjā ca śastrametadanāyasam.
21. nārada uvāca | śaktyā annadānam satatam titikṣā damaḥ
ārjavam | yathā arha pratipūjā ca śastram etat anāyasam
21. nārada uvāca śaktyā satatam annadānam,
titikṣā,
damaḥ,
ārjavam ca yathā arha pratipūjā,
etat anāyasam śastram (asti)
21. Nārada said: "Giving food (annadāna) constantly according to one's capacity (śakti), forbearance, self-control (dama), straightforwardness, and showing appropriate respect – this is the effortless means (śastra)."
ज्ञातीनां वक्तुकामानां कटूनि च लघूनि च ।
गिरा त्वं हृदयं वाचं शमयस्व मनांसि च ॥२२॥
22. jñātīnāṁ vaktukāmānāṁ kaṭūni ca laghūni ca ,
girā tvaṁ hṛdayaṁ vācaṁ śamayasva manāṁsi ca.
22. jñātīnām vaktukāmānām kaṭūni ca laghūni ca |
girā tvam hṛdayam vācam śamayasva manāṃsi ca
22. tvam girā jñātīnām vaktukāmānām kaṭūni ca laghūni
ca (uktāni) hṛdayam vācam ca manāṃsi ca śamayasva
22. With your speech, you should pacify the hearts, minds, and words of those relatives who intend to utter harsh and trivial remarks.
नामहापुरुषः कश्चिन्नानात्मा नासहायवान् ।
महतीं धुरमादत्ते तामुद्यम्योरसा वह ॥२३॥
23. nāmahāpuruṣaḥ kaścinnānātmā nāsahāyavān ,
mahatīṁ dhuramādatte tāmudyamyorasā vaha.
23. na amahāpuruṣaḥ kaścit na anātmā na asahāyavān
| mahatīm dhuram ādatte tām udyamya urasā vaha
23. kascit amahāpuruṣaḥ na,
anātmā na,
asahāyavān na mahatīm dhuram ādatte (saḥ) tām urasā udyamya vaha
23. Only a great person (mahāpuruṣa), who is self-controlled (ātman) and well-supported, undertakes a great burden. Having lifted it with his chest, he then carries it.
सर्व एव गुरुं भारमनड्वान्वहते समे ।
दुर्गे प्रतीकः सुगवो भारं वहति दुर्वहम् ॥२४॥
24. sarva eva guruṁ bhāramanaḍvānvahate same ,
durge pratīkaḥ sugavo bhāraṁ vahati durvaham.
24. sarvaḥ eva gurum bhāram anaḍvān vahate same
durge pratīkaḥ sugavaḥ bhāram vahati durvaham
24. anaḍvān sarvaḥ eva same gurum bhāram vahate
durge pratīkaḥ sugavaḥ durvaham bhāram vahati
24. Every ox (anaḍvān) carries a heavy burden on level ground. However, in difficult terrain, only a suitable and strong ox carries a difficult burden.
भेदाद्विनाशः संघानां संघमुख्योऽसि केशव ।
यथा त्वां प्राप्य नोत्सीदेदयं संघस्तथा कुरु ॥२५॥
25. bhedādvināśaḥ saṁghānāṁ saṁghamukhyo'si keśava ,
yathā tvāṁ prāpya notsīdedayaṁ saṁghastathā kuru.
25. bhedāt vināśaḥ saṅghānām saṅghamukhyaḥ asi keśava
yathā tvām prāpya na utsīdet ayam saṅghaḥ tathā kuru
25. keśava bhedāt saṅghānām vināśaḥ tvam saṅghamukhyaḥ asi
yathā tvām prāpya ayam saṅghaḥ na utsīdet tathā kuru
25. O Keśava, dissension (bheda) leads to the destruction (vināśa) of groups (saṅgha). You are the chief of this group; therefore, act in such a way that this group, having you, does not perish.
नान्यत्र बुद्धिक्षान्तिभ्यां नान्यत्रेन्द्रियनिग्रहात् ।
नान्यत्र धनसंत्यागाद्गणः प्राज्ञेऽवतिष्ठते ॥२६॥
26. nānyatra buddhikṣāntibhyāṁ nānyatrendriyanigrahāt ,
nānyatra dhanasaṁtyāgādgaṇaḥ prājñe'vatiṣṭhate.
26. na anyatra buddhikṣāntibhyām na anyatra indriyanigrahāt
na anyatra dhanasaṃtyāgāt gaṇaḥ prājñe avatiṣṭhate
26. prājñe gaṇaḥ buddhikṣāntibhyām na anyatra
indriyanigrahāt na anyatra dhanasaṃtyāgāt na avatiṣṭhate
26. A group (gaṇa) can only endure with a wise leader through wisdom (buddhi) and forbearance (kṣānti), through the control of senses (indriya-nigraha), and through the renunciation (saṃtyāga) of wealth.
धन्यं यशस्यमायुष्यं स्वपक्षोद्भावनं शुभम् ।
ज्ञातीनामविनाशः स्याद्यथा कृष्ण तथा कुरु ॥२७॥
27. dhanyaṁ yaśasyamāyuṣyaṁ svapakṣodbhāvanaṁ śubham ,
jñātīnāmavināśaḥ syādyathā kṛṣṇa tathā kuru.
27. dhanyam yaśasyam āyuṣyam svapakṣodbhāvanam śubham
jñātīnām avināśaḥ syāt yathā kṛṣṇa tathā kuru
27. kṛṣṇa yathā jñātīnām avināśaḥ syāt tathā kuru
dhanyam yaśasyam āyuṣyam svapakṣodbhāvanam śubham
27. O Kṛṣṇa, act in such a way that there is no destruction (avināśa) of our relatives (jñāti), so that our own side (svapakṣa) may be blessed, glorious, long-lived, and auspiciously strengthened.
आयत्यां च तदात्वे च न तेऽस्त्यविदितं प्रभो ।
षाड्गुण्यस्य विधानेन यात्रायानविधौ तथा ॥२८॥
28. āyatyāṁ ca tadātve ca na te'styaviditaṁ prabho ,
ṣāḍguṇyasya vidhānena yātrāyānavidhau tathā.
28. āyatyām ca tadātve ca na te asti aviditam prabho
ṣāḍguṇyasya vidhānena yātrāyānavidhau tathā
28. prabho,
āyatyām ca tadātve ca ṣāḍguṇyasya vidhānena tathā yātrāyānavidhau te aviditam na asti.
28. O Lord, nothing is unknown to you, neither in the future nor in the present, concerning the application of the six political strategies and the methods of military campaigns and expeditions.
माधवाः कुकुरा भोजाः सर्वे चान्धकवृष्णयः ।
त्वय्यासक्ता महाबाहो लोका लोकेश्वराश्च ये ॥२९॥
29. mādhavāḥ kukurā bhojāḥ sarve cāndhakavṛṣṇayaḥ ,
tvayyāsaktā mahābāho lokā lokeśvarāśca ye.
29. mādhavāḥ kukurāḥ bhojāḥ sarve ca andhakavṛṣṇayaḥ
tvayi āsaktāḥ mahābāho lokāḥ lokeśvarāḥ ca ye
29. mahābāho,
ye sarve mādhavāḥ kukurāḥ bhojāḥ ca andhakavṛṣṇayaḥ,
lokāḥ ca lokeśvarāḥ,
te tvayi āsaktāḥ.
29. O mighty-armed one, all the Madhavas, Kukuras, Bhojas, and the Andhakas and Vrishnis, along with all those people and lords of the worlds, are devoted to you.
उपासते हि त्वद्बुद्धिमृषयश्चापि माधव ।
त्वं गुरुः सर्वभूतानां जानीषे त्वं गतागतम् ।
त्वामासाद्य यदुश्रेष्ठमेधन्ते ज्ञातिनः सुखम् ॥३०॥
30. upāsate hi tvadbuddhimṛṣayaścāpi mādhava ,
tvaṁ guruḥ sarvabhūtānāṁ jānīṣe tvaṁ gatāgatam ,
tvāmāsādya yaduśreṣṭhamedhante jñātinaḥ sukham.
30. upāsate hi tvadbuddhim ṛṣayaḥ ca
api mādhava tvam guruḥ sarvabhūtānām
jānīṣe tvam gatāgatam tvām āsādya
yaduśreṣṭha edhante jñātinaḥ sukham
30. mādhava,
hi ṛṣayaḥ ca api tvadbuddhim upāsate.
tvam sarvabhūtānām guruḥ.
tvam gatāgatam jānīṣe.
yaduśreṣṭha,
tvām āsādya jñātinaḥ sukham edhante.
30. Indeed, O Madhava, even the sages (ṛṣi) attend to your intelligence. You are the teacher (guru) of all beings; you know the cycle of birth and death (gatāgatam). Having approached you, O best among the Yadus, your relatives (jñāti) prosper happily.