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महाभारतः       mahābhārataḥ - book-2, chapter-12

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वैशंपायन उवाच ।
ऋषेस्तद्वचनं श्रुत्वा निशश्वास युधिष्ठिरः ।
चिन्तयन्राजसूयाप्तिं न लेभे शर्म भारत ॥१॥
1. vaiśaṁpāyana uvāca ,
ṛṣestadvacanaṁ śrutvā niśaśvāsa yudhiṣṭhiraḥ ,
cintayanrājasūyāptiṁ na lebhe śarma bhārata.
1. vaiśampāyana uvāca ṛṣeḥ tat vacanam śrutvā niśaśvāsa
yudhiṣṭhiraḥ cintayan rājasūyāptim na lebhe śarma bhārata
1. Vaiśampāyana said: Having heard those words of the sage, Yudhishthira sighed. O Bhārata, pondering the attainment of the Rājasūya (yajña), he found no comfort.
राजर्षीणां हि तं श्रुत्वा महिमानं महात्मनाम् ।
यज्वनां कर्मभिः पुण्यैर्लोकप्राप्तिं समीक्ष्य च ॥२॥
2. rājarṣīṇāṁ hi taṁ śrutvā mahimānaṁ mahātmanām ,
yajvanāṁ karmabhiḥ puṇyairlokaprāptiṁ samīkṣya ca.
2. rājarṣīṇām hi tam śrutvā mahimānam mahātmanām
yajvanām karmabhiḥ puṇyaiḥ lokāptim samīkṣya ca
2. Indeed, having heard of the glory of those great-souled royal sages, and having observed the attainment of superior realms through the meritorious deeds (karma) of those who perform sacrifices...
हरिश्चन्द्रं च राजर्षिं रोचमानं विशेषतः ।
यज्वानं यज्ञमाहर्तुं राजसूयमियेष सः ॥३॥
3. hariścandraṁ ca rājarṣiṁ rocamānaṁ viśeṣataḥ ,
yajvānaṁ yajñamāhartuṁ rājasūyamiyeṣa saḥ.
3. hariśchandram ca rājarṣim rochamānam viśeṣataḥ
yajvānam yajñam āhartum rājasūyam iyeṣa saḥ
3. saḥ rājasūyam yajñam āhartum iyeṣa ca hariśchandram
rājarṣim viśeṣataḥ rochamānam yajvānam
3. He (Yudhishthira) desired to undertake the Rajasūya Vedic ritual (yajña), wishing to become a performer of Vedic rituals (yajñas) and, especially, to shine forth like King Harishchandra, the royal sage.
युधिष्ठिरस्ततः सर्वानर्चयित्वा सभासदः ।
प्रत्यर्चितश्च तैः सर्वैर्यज्ञायैव मनो दधे ॥४॥
4. yudhiṣṭhirastataḥ sarvānarcayitvā sabhāsadaḥ ,
pratyarcitaśca taiḥ sarvairyajñāyaiva mano dadhe.
4. yudhiṣṭhiraḥ tataḥ sarvān archayitvā sabhāsadaḥ
pratyarchitaḥ ca taiḥ sarvaiḥ yajñāya eva manaḥ dadhe
4. tataḥ yudhiṣṭhiraḥ sarvān sabhāsadaḥ archayitvā ca
taiḥ sarvaiḥ pratyarchitaḥ yajñāya eva manaḥ dadhe
4. Then Yudhishthira, after honoring all the assembly members and being honored in return by all of them, set his mind exclusively on the Vedic ritual (yajña).
स राजसूयं राजेन्द्र कुरूणामृषभः क्रतुम् ।
आहर्तुं प्रवणं चक्रे मनः संचिन्त्य सोऽसकृत् ॥५॥
5. sa rājasūyaṁ rājendra kurūṇāmṛṣabhaḥ kratum ,
āhartuṁ pravaṇaṁ cakre manaḥ saṁcintya so'sakṛt.
5. saḥ rājasūyam rājendra kurūṇām ṛṣabhaḥ kratum
āhartum pravaṇam cakre manaḥ saṃcintya saḥ asakṛt
5. That foremost among the Kurus, the king of kings, repeatedly considered it and then set his mind on performing the Rājasūya (yajña).
भूयश्चाद्भुतवीर्यौजा धर्ममेवानुपालयन् ।
किं हितं सर्वलोकानां भवेदिति मनो दधे ॥६॥
6. bhūyaścādbhutavīryaujā dharmamevānupālayan ,
kiṁ hitaṁ sarvalokānāṁ bhavediti mano dadhe.
6. bhūyaḥ ca adbhutavīryaujāḥ dharmam eva anupālayan
kim hitam sarvalokānām bhavet iti manaḥ dadhe
6. And again, he, possessing wondrous valor and energy, upholding only the natural law (dharma), considered, 'What would be beneficial for all people?' and thus resolved.
अनुगृह्णन्प्रजाः सर्वाः सर्वधर्मविदां वरः ।
अविशेषेण सर्वेषां हितं चक्रे युधिष्ठिरः ॥७॥
7. anugṛhṇanprajāḥ sarvāḥ sarvadharmavidāṁ varaḥ ,
aviśeṣeṇa sarveṣāṁ hitaṁ cakre yudhiṣṭhiraḥ.
7. anugṛhṇan prajāḥ sarvāḥ sarvadharmavidām varaḥ
aviśeṣeṇa sarveṣām hitam cakre yudhiṣṭhiraḥ
7. Yudhiṣṭhira, the foremost among those who know all aspects of natural law (dharma), showing favor to all subjects, worked for the benefit of everyone without discrimination.
एवं गते ततस्तस्मिन्पितरीवाश्वसञ्जनाः ।
न तस्य विद्यते द्वेष्टा ततोऽस्याजातशत्रुता ॥८॥
8. evaṁ gate tatastasminpitarīvāśvasañjanāḥ ,
na tasya vidyate dveṣṭā tato'syājātaśatrutā.
8. evam gate tataḥ tasmin pitari iva āśvasan janāḥ
na tasya vidyate dveṣṭā tataḥ asya ajātaśatrutā
8. As things progressed in this manner, people placed their trust in him as they would in a father. He had no enemies, and this is why he was known as Ajātaśatru (he who has no born enemies).
स मन्त्रिणः समानाय्य भ्रातॄंश्च वदतां वरः ।
राजसूयं प्रति तदा पुनः पुनरपृच्छत ॥९॥
9. sa mantriṇaḥ samānāyya bhrātṝṁśca vadatāṁ varaḥ ,
rājasūyaṁ prati tadā punaḥ punarapṛcchata.
9. saḥ mantriṇaḥ samānāyya bhrātṝn ca vadatām
varaḥ rājasūyam prati tadā punaḥ punaḥ apṛcchata
9. Then, that best among speakers, having summoned his ministers and brothers, repeatedly inquired about the Rājasūya (yajña).
ते पृच्छ्यमानाः सहिता वचोऽर्थ्यं मन्त्रिणस्तदा ।
युधिष्ठिरं महाप्राज्ञं यियक्षुमिदमब्रुवन् ॥१०॥
10. te pṛcchyamānāḥ sahitā vaco'rthyaṁ mantriṇastadā ,
yudhiṣṭhiraṁ mahāprājñaṁ yiyakṣumidamabruvan.
10. te pṛcchyamānāḥ sahitāḥ vacaḥ arthyam mantriṇaḥ
tadā yudhiṣṭhiram mahāprājñam yiyakṣum idam abruvan
10. Then, those ministers, who were gathered and being questioned, together spoke these significant words to the very wise Yudhishthira, who desired to perform a Vedic ritual (yajña).
येनाभिषिक्तो नृपतिर्वारुणं गुणमृच्छति ।
तेन राजापि सन्कृत्स्नं सम्राड्गुणमभीप्सति ॥११॥
11. yenābhiṣikto nṛpatirvāruṇaṁ guṇamṛcchati ,
tena rājāpi sankṛtsnaṁ samrāḍguṇamabhīpsati.
11. yena abhiṣiktaḥ nṛpatiḥ vāruṇam guṇam ṛcchati
tena rājā api san kṛtsnam samrāṭguṇam abhīpsati
11. A king, when consecrated, attains the quality of Varuna. Therefore, even a king, by virtue of being a king, desires to fully achieve the quality of an emperor.
तस्य सम्राड्गुणार्हस्य भवतः कुरुनन्दन ।
राजसूयस्य समयं मन्यन्ते सुहृदस्तव ॥१२॥
12. tasya samrāḍguṇārhasya bhavataḥ kurunandana ,
rājasūyasya samayaṁ manyante suhṛdastava.
12. tasya samrāṭguṇārhasya bhavataḥ kurunandana
rājasūyasya samayam manyante suhṛdaḥ tava
12. O delight of the Kurus, your well-wishers deem this the opportune moment for the Rājasūya (yajña) for you, who are indeed worthy of the qualities of an emperor.
तस्य यज्ञस्य समयः स्वाधीनः क्षत्रसंपदा ।
साम्ना षडग्नयो यस्मिंश्चीयन्ते संशितव्रतैः ॥१३॥
13. tasya yajñasya samayaḥ svādhīnaḥ kṣatrasaṁpadā ,
sāmnā ṣaḍagnayo yasmiṁścīyante saṁśitavrataiḥ.
13. tasya yajñasya samayaḥ svādhīnaḥ kṣatrasampadā
sāmnā ṣaṭ agnayaḥ yasmin cīyante saṃśitavrataiḥ
13. tasya yajñasya samayaḥ kṣatrasampadā svādhīnaḥ
yasmin saṃśitavrataiḥ sāmnā ṣaṭ agnayaḥ cīyante
13. The time for that Vedic ritual (yajña) is under the control of royal power and prosperity. In this ritual, six fires are ritually arranged with Sāman chants by those who are firm in their vows.
दर्वीहोमानुपादाय सर्वान्यः प्राप्नुते क्रतून् ।
अभिषेकं च यज्ञान्ते सर्वजित्तेन चोच्यते ॥१४॥
14. darvīhomānupādāya sarvānyaḥ prāpnute kratūn ,
abhiṣekaṁ ca yajñānte sarvajittena cocyate.
14. darvīhomān upādāya sarvān yaḥ prāpnute kratūn
abhiṣekaṃ ca yajñānte sarvajit tena ca ucyate
14. yaḥ darvīhomān upādāya sarvān kratūn ca yajñānte
abhiṣekaṃ prāpnute tena sarvajit ca ucyate
14. He who, by performing the Darvī-homas, accomplishes all other Vedic rituals (kratu) and also receives the consecration at the conclusion of the Vedic ritual (yajña), is for that reason called "All-conquering" (sarvajit).
समर्थोऽसि महाबाहो सर्वे ते वशगा वयम् ।
अविचार्य महाराज राजसूये मनः कुरु ॥१५॥
15. samartho'si mahābāho sarve te vaśagā vayam ,
avicārya mahārāja rājasūye manaḥ kuru.
15. samarthaḥ asi mahābāho sarve te vaśagā
vayam avicārya mahārāja rājasūye manaḥ kuru
15. O mighty-armed one (Mahābāho), you are certainly capable! We are all at your command. Therefore, O great king (Mahārāja), without any hesitation, set your mind upon the Rājasūya (yajña).
इत्येवं सुहृदः सर्वे पृथक्च सह चाब्रुवन् ।
स धर्म्यं पाण्डवस्तेषां वचः श्रुत्वा विशां पते ।
धृष्टमिष्टं वरिष्ठं च जग्राह मनसारिहा ॥१६॥
16. ityevaṁ suhṛdaḥ sarve pṛthakca saha cābruvan ,
sa dharmyaṁ pāṇḍavasteṣāṁ vacaḥ śrutvā viśāṁ pate ,
dhṛṣṭamiṣṭaṁ variṣṭhaṁ ca jagrāha manasārihā.
16. iti evam suhṛdaḥ sarve pṛthak ca saha
ca abruvan saḥ dharmyam pāṇḍavaḥ teṣām
vacaḥ śrutvā viśām pate dhṛṣṭam
iṣṭam variṣṭham ca jagrāha manasā arihā
16. Thus, all his friends spoke, both individually and collectively. The Pāṇḍava (Yudhishthira), that lord of the people and annihilator of enemies, having heard their counsel, which was righteous (dharmya), bold, desirable, and excellent, accepted it mentally.
श्रुत्वा सुहृद्वचस्तच्च जानंश्चाप्यात्मनः क्षमम् ।
पुनः पुनर्मनो दध्रे राजसूयाय भारत ॥१७॥
17. śrutvā suhṛdvacastacca jānaṁścāpyātmanaḥ kṣamam ,
punaḥ punarmano dadhre rājasūyāya bhārata.
17. śrutvā suhṛdvacas tat ca jānan ca api ātmanaḥ
kṣamam punaḥ punaḥ manaḥ dadhre rājasūyāya bhārata
17. bhārata suhṛdvacas tat ca śrutvā ātmanaḥ kṣamam
ca api jānan punaḥ punaḥ rājasūyāya manaḥ dadhre
17. Having heard that friendly advice, and also knowing it to be appropriate for himself (ātman), he repeatedly resolved his mind upon the Rājasūya (ritual), O Bhārata.
स भ्रातृभिः पुनर्धीमानृत्विग्भिश्च महात्मभिः ।
धौम्यद्वैपायनाद्यैश्च मन्त्रयामास मन्त्रिभिः ॥१८॥
18. sa bhrātṛbhiḥ punardhīmānṛtvigbhiśca mahātmabhiḥ ,
dhaumyadvaipāyanādyaiśca mantrayāmāsa mantribhiḥ.
18. sa bhrātṛbhiḥ punar dhīmān ṛtvigbhiḥ ca mahātmabhiḥ
dhaumyadvaiṣāyanādyaiḥ ca mantrayāmāsa mantribhiḥ
18. sa dhīmān punar bhrātṛbhiḥ ca mahātmabhiḥ ṛtvigbhiḥ
ca dhaumyadvaiṣāyanādyaiḥ mantribhiḥ mantrayāmāsa
18. That wise man (dhīmān) again consulted with his brothers, and with the magnanimous priests (ṛtvij), and also with Dhaumya, Dvaipāyana, and other counselors.
युधिष्ठिर उवाच ।
इयं या राजसूयस्य सम्राडर्हस्य सुक्रतोः ।
श्रद्दधानस्य वदतः स्पृहा मे सा कथं भवेत् ॥१९॥
19. yudhiṣṭhira uvāca ,
iyaṁ yā rājasūyasya samrāḍarhasya sukratoḥ ,
śraddadhānasya vadataḥ spṛhā me sā kathaṁ bhavet.
19. Yudhiṣṭhira uvāca iyam yā rājasūyasya samrāḍarhasya
sukratuḥ śraddadhānasya vadataḥ spṛhā me sā katham bhavet
19. Yudhiṣṭhira uvāca sā iyam yā rājasūyasya samrāḍarhasya
sukratuḥ śraddadhānasya vadataḥ spṛhā me katham bhavet
19. Yudhishthira said: How can I possibly entertain the desire for this Rājasūya (Vedic ritual), this great ritual worthy of an emperor, about which one speaks with such deep faith (śraddhā)?
वैशंपायन उवाच ।
एवमुक्तास्तु ते तेन राज्ञा राजीवलोचन ।
इदमूचुर्वचः काले धर्मात्मानं युधिष्ठिरम् ।
अर्हस्त्वमसि धर्मज्ञ राजसूयं महाक्रतुम् ॥२०॥
20. vaiśaṁpāyana uvāca ,
evamuktāstu te tena rājñā rājīvalocana ,
idamūcurvacaḥ kāle dharmātmānaṁ yudhiṣṭhiram ,
arhastvamasi dharmajña rājasūyaṁ mahākratum.
20. Vaiśaṃpāyana uvāca evam uktāḥ tu te tena
rājñā rājīvalocana idam ūcuḥ vacaḥ
kāle dharmātmānam Yudhiṣṭhiram arhaḥ
tvam asi dharmajña rājasūyam mahākratum
20. Vaiśaṃpāyana uvāca rājīvalocana,
tena rājñā evam uktāḥ tu te kāle dharmātmānam Yudhiṣṭhiram idam vacaḥ ūcuḥ.
dharmajña,
tvam rājasūyam mahākratum arhaḥ asi.
20. Vaiśampāyana said: O lotus-eyed one, when they were thus addressed by that king, they spoke these words at that time to Yudhishthira, the virtuous soul: 'O knower of natural law (dharma), you are indeed worthy of the Rājasūya (Vedic ritual), the great ritual!'
अथैवमुक्ते नृपतावृत्विग्भिरृषिभिस्तथा ।
मन्त्रिणो भ्रातरश्चास्य तद्वचः प्रत्यपूजयन् ॥२१॥
21. athaivamukte nṛpatāvṛtvigbhirṛṣibhistathā ,
mantriṇo bhrātaraścāsya tadvacaḥ pratyapūjayan.
21. atha evam ukte nṛpatau ṛtvigbhiḥ ṛṣibhiḥ tathā
mantriṇaḥ bhrātaraḥ ca asya tat vacaḥ pratyapūjayan
21. Then, after the king was addressed in this manner by the priests and sages, his ministers and brothers approved of those words.
स तु राजा महाप्राज्ञः पुनरेवात्मनात्मवान् ।
भूयो विममृशे पार्थो लोकानां हितकाम्यया ॥२२॥
22. sa tu rājā mahāprājñaḥ punarevātmanātmavān ,
bhūyo vimamṛśe pārtho lokānāṁ hitakāmyayā.
22. sa tu rājā mahāprājñaḥ punaḥ eva ātmanā ātmavān
bhūyaḥ vimamṛśe pārthaḥ lokānām hitakāmyayā
22. But that greatly wise king, personally endowed with self-possession (ātman), again reflected, O Pārtha, desiring the welfare of the people.
सामर्थ्ययोगं संप्रेक्ष्य देशकालौ व्ययागमौ ।
विमृश्य सम्यक्च धिया कुर्वन्प्राज्ञो न सीदति ॥२३॥
23. sāmarthyayogaṁ saṁprekṣya deśakālau vyayāgamau ,
vimṛśya samyakca dhiyā kurvanprājño na sīdati.
23. sāmarthyayogam samprekṣya deśakālau vyayāgamau
vimṛśya samyak ca dhiyā kurvan prājñaḥ na sīdati
23. A wise person (prājña), having thoroughly observed the combination of capabilities, considering also the place, time, expenditures, and incomes, and having properly deliberated with their intellect, does not fail when acting.
न हि यज्ञसमारम्भः केवलात्मविपत्तये ।
भवतीति समाज्ञाय यत्नतः कार्यमुद्वहन् ॥२४॥
24. na hi yajñasamārambhaḥ kevalātmavipattaye ,
bhavatīti samājñāya yatnataḥ kāryamudvahan.
24. na hi yajñasamārambhaḥ kevalātmavipattye
bhavati iti samājñāya yatnataḥ kāryam udvahan
24. hi yajñasamārambhaḥ na bhavati kevalātmavipattye.
iti samājñāya,
yatnataḥ kāryam udvahan.
24. Indeed, the commencement of a Vedic ritual (yajña) is not merely for one's self-destruction. Having fully understood this, one should diligently carry out the task with effort.
स निश्चयार्थं कार्यस्य कृष्णमेव जनार्दनम् ।
सर्वलोकात्परं मत्वा जगाम मनसा हरिम् ॥२५॥
25. sa niścayārthaṁ kāryasya kṛṣṇameva janārdanam ,
sarvalokātparaṁ matvā jagāma manasā harim.
25. saḥ niścayārtham kāryasya kṛṣṇam eva janārdanam
sarvalokāt param matvā jagāma manasā harim
25. For the purpose of making a firm decision regarding the matter, he mentally approached Hari, Krishna (Janārdana) himself, considering him superior to all beings.
अप्रमेयं महाबाहुं कामाज्जातमजं नृषु ।
पाण्डवस्तर्कयामास कर्मभिर्देवसंमितैः ॥२६॥
26. aprameyaṁ mahābāhuṁ kāmājjātamajaṁ nṛṣu ,
pāṇḍavastarkayāmāsa karmabhirdevasaṁmitaiḥ.
26. aprameyam mahābāhum kāmāt jātam ajam nṛṣu
pāṇḍavaḥ tarkayāmāsa karmabhiḥ devasaṃmitaiḥ
26. The Pāṇḍava reasoned about him - the immeasurable, mighty-armed one, the unborn who is nevertheless born among humans out of his own desire - through his deeds that were comparable to those of the gods.
नास्य किंचिदविज्ञातं नास्य किंचिदकर्मजम् ।
न स किंचिन्न विषहेदिति कृष्णममन्यत ॥२७॥
27. nāsya kiṁcidavijñātaṁ nāsya kiṁcidakarmajam ,
na sa kiṁcinna viṣahediti kṛṣṇamamanyata.
27. na asya kiñcit avijñātam na asya kiñcit akarmajam
na saḥ kiñcit na viṣahet iti kṛṣṇam amanyata
27. He thought of Krishna: 'Nothing is unknown to him; there is nothing that is not born from his (karma) action; and there is nothing he would not endure.'
स तु तां नैष्ठिकीं बुद्धिं कृत्वा पार्थो युधिष्ठिरः ।
गुरुवद्भूतगुरवे प्राहिणोद्दूतमञ्जसा ॥२८॥
28. sa tu tāṁ naiṣṭhikīṁ buddhiṁ kṛtvā pārtho yudhiṣṭhiraḥ ,
guruvadbhūtagurave prāhiṇoddūtamañjasā.
28. saḥ tu tām naiṣṭhikīm buddhim kṛtvā pārthaḥ
yudhiṣṭhiraḥ guruvat bhūtagurave prāhiṇot dūtam añjasā
28. But he, Pārtha Yudhiṣṭhira, having formed that resolute understanding, quickly sent a messenger to the preceptor of all beings (guru) as if to his own teacher (guru).
शीघ्रगेन रथेनाशु स दूतः प्राप्य यादवान् ।
द्वारकावासिनं कृष्णं द्वारवत्यां समासदत् ॥२९॥
29. śīghragena rathenāśu sa dūtaḥ prāpya yādavān ,
dvārakāvāsinaṁ kṛṣṇaṁ dvāravatyāṁ samāsadat.
29. śīghrageṇa rathena āśu sa dūtaḥ prāpya yādavān
dvārakāvāsinaṃ kṛṣṇaṃ dvāravatyāṃ samāsadat
29. That messenger, traveling swiftly by chariot, quickly reached the Yadus. He then found Kṛṣṇa, who resided in Dvārakā, in the city of Dvāravatī.
दर्शनाकाङ्क्षिणं पार्थं दर्शनाकाङ्क्षयाच्युतः ।
इन्द्रसेनेन सहित इन्द्रप्रस्थं ययौ तदा ॥३०॥
30. darśanākāṅkṣiṇaṁ pārthaṁ darśanākāṅkṣayācyutaḥ ,
indrasenena sahita indraprasthaṁ yayau tadā.
30. darśanākāṅkṣiṇam pārtham darśanākāṅkṣayā acyutaḥ
indrasenena sahitaḥ indraprastham yayau tadā
30. Then, Acyuta, eager to see Pārtha (who was also eager to see him), went to Indraprastha accompanied by Indrasena.
व्यतीत्य विविधान्देशांस्त्वरावान्क्षिप्रवाहनः ।
इन्द्रप्रस्थगतं पार्थमभ्यगच्छज्जनार्दनः ॥३१॥
31. vyatītya vividhāndeśāṁstvarāvānkṣipravāhanaḥ ,
indraprasthagataṁ pārthamabhyagacchajjanārdanaḥ.
31. vyatītya vividhān deśān tvarāvān kṣipravāhanaḥ
indraprasthagatam pārtham abhyagacchat janārdanaḥ
31. Janārdana, being swift and traveling in a speedy vehicle, crossed various regions and approached Pārtha, who was then in Indraprastha.
स गृहे भ्रातृवद्भ्रात्रा धर्मराजेन पूजितः ।
भीमेन च ततोऽपश्यत्स्वसारं प्रीतिमान्पितुः ॥३२॥
32. sa gṛhe bhrātṛvadbhrātrā dharmarājena pūjitaḥ ,
bhīmena ca tato'paśyatsvasāraṁ prītimānpituḥ.
32. sa gṛhe bhrātṛvat bhrātrā dharmarājena pūjitaḥ
bhīmena ca tataḥ apaśyat svasāram prītimān pituḥ
32. Being honored in the house by his brother, the king of (natural law) dharma, Yudhiṣṭhira, and also by Bhīma, he then saw his father's sister, filled with affection.
प्रीतः प्रियेण सुहृदा रेमे स सहितस्तदा ।
अर्जुनेन यमाभ्यां च गुरुवत्पर्युपस्थितः ॥३३॥
33. prītaḥ priyeṇa suhṛdā reme sa sahitastadā ,
arjunena yamābhyāṁ ca guruvatparyupasthitaḥ.
33. prītaḥ priyeṇa suhṛdā reme sa sahitaḥ tadā
arjunena yamābhyām ca guruvat paryupasthitaḥ
33. Then, pleased, he enjoyed himself in the company of his dear friend, while Arjuna and the two Yamas attended upon him as they would a preceptor (guru).
तं विश्रान्तं शुभे देशे क्षणिनं कल्यमच्युतम् ।
धर्मराजः समागम्य ज्ञापयत्स्वं प्रयोजनम् ॥३४॥
34. taṁ viśrāntaṁ śubhe deśe kṣaṇinaṁ kalyamacyutam ,
dharmarājaḥ samāgamya jñāpayatsvaṁ prayojanam.
34. tam viśrāntam śubhe deśe kṣaṇinam kalyam acyutam
dharmarājaḥ samāgamya jñāpayat svam prayojanam
34. Then Dharmarāja (Yudhiṣṭhira), having approached Acyuta (Krishna) who was rested, at leisure, and healthy in an auspicious place, informed him of his own purpose.
युधिष्ठिर उवाच ।
प्रार्थितो राजसूयो मे न चासौ केवलेप्सया ।
प्राप्यते येन तत्ते ह विदितं कृष्ण सर्वशः ॥३५॥
35. yudhiṣṭhira uvāca ,
prārthito rājasūyo me na cāsau kevalepsayā ,
prāpyate yena tatte ha viditaṁ kṛṣṇa sarvaśaḥ.
35. Yudhiṣṭhira uvāca prārthitaḥ rājasūyaḥ me na ca asau
kevalepsayā prāpyate yena tat te ha viditam Kṛṣṇa sarvaśaḥ
35. Yudhiṣṭhira uvāca me prārthitaḥ rājasūyaḥ asau na ca kevalepsayā prāpyate.
yena (prāpyate),
tat Kṛṣṇa,
te sarvaśaḥ ha viditam.
35. Yudhishthira said: This Rājasūya (Vedic ritual) has been desired by me, yet it is not attained by mere wishing. Indeed, O Krishna, you know all aspects of how it is achieved.
यस्मिन्सर्वं संभवति यश्च सर्वत्र पूज्यते ।
यश्च सर्वेश्वरो राजा राजसूयं स विन्दति ॥३६॥
36. yasminsarvaṁ saṁbhavati yaśca sarvatra pūjyate ,
yaśca sarveśvaro rājā rājasūyaṁ sa vindati.
36. yasmin sarvam saṃbhavati yaḥ ca sarvatra pūjyate
yaḥ ca sarveśvaraḥ rājā rājasūyam sa vindati
36. yaḥ sarvam yasmin saṃbhavati,
yaḥ ca sarvatra pūjyate,
yaḥ ca sarveśvaraḥ rājā,
saḥ rājasūyam vindati
36. He in whom everything originates, and who is honored everywhere, and who is the king, the lord of all, he attains the Rājasūya (Vedic ritual).
तं राजसूयं सुहृदः कार्यमाहुः समेत्य मे ।
तत्र मे निश्चिततमं तव कृष्ण गिरा भवेत् ॥३७॥
37. taṁ rājasūyaṁ suhṛdaḥ kāryamāhuḥ sametya me ,
tatra me niścitatamaṁ tava kṛṣṇa girā bhavet.
37. tam rājasūyam suhṛdaḥ kāryam āhuḥ sametya me
tatra me niścitatamam tava kṛṣṇa girā bhavet
37. My friends, having gathered, have advised me that this Rājasūya (royal consecration) is a duty to be performed. Regarding that matter, my most definite conclusion will be reached through your words, O Kṛṣṇa.
केचिद्धि सौहृदादेव दोषं न परिचक्षते ।
अर्थहेतोस्तथैवान्ये प्रियमेव वदन्त्युत ॥३८॥
38. keciddhi sauhṛdādeva doṣaṁ na paricakṣate ,
arthahetostathaivānye priyameva vadantyuta.
38. kecit hi sauhṛdāt eva doṣam na paricakṣate
arthahetoḥ tathā eva anye priyam eva vadanti uta
38. Indeed, some individuals do not point out (my) faults simply out of affection (souhṛda). Similarly, others, motivated by personal gain, speak only what is pleasing (priya).
प्रियमेव परीप्सन्ते केचिदात्मनि यद्धितम् ।
एवंप्रायाश्च दृश्यन्ते जनवादाः प्रयोजने ॥३९॥
39. priyameva parīpsante kecidātmani yaddhitam ,
evaṁprāyāśca dṛśyante janavādāḥ prayojane.
39. priyam eva parīpsante kecit ātmani yat hitam
evaṃprāyāḥ ca dṛśyante janavādāḥ prayojane
39. Some individuals only desire what is beneficial to themselves (ātman) and what is pleasing. Similarly, in practical matters, public opinions (janavāda) of this nature are observed.
त्वं तु हेतूनतीत्यैतान्कामक्रोधौ व्यतीत्य च ।
परमं नः क्षमं लोके यथावद्वक्तुमर्हसि ॥४०॥
40. tvaṁ tu hetūnatītyaitānkāmakrodhau vyatītya ca ,
paramaṁ naḥ kṣamaṁ loke yathāvadvaktumarhasi.
40. tvam tu hetūn atītya etān kāmakrodhau vyatītya ca
paramam naḥ kṣamam loke yathāvat vaktum arhasi
40. But you, having risen above these (biased) motivations, and having transcended both desire (kāma) and anger (krodha), should properly speak to us what is supremely suitable in the world.