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महाभारतः       mahābhārataḥ - book-2, chapter-15

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युधिष्ठिर उवाच ।
सम्राड्गुणमभीप्सन्वै युष्मान्स्वार्थपरायणः ।
कथं प्रहिणुयां भीमं बलात्केवलसाहसात् ॥१॥
1. yudhiṣṭhira uvāca ,
samrāḍguṇamabhīpsanvai yuṣmānsvārthaparāyaṇaḥ ,
kathaṁ prahiṇuyāṁ bhīmaṁ balātkevalasāhasāt.
1. yudhiṣṭhira uvāca samrāṭ guṇam abhīpsan vai yuṣmān
svārthaparāyaṇaḥ katham prahiṇuyām bhīmam balāt kevalasāhasāt
1. Yudhishthira said: "As one who desires the qualities of an emperor (samrāṭ) and is devoted to his own interests, how can I send Bhima by force, based merely on recklessness (sāhasa)?"
भीमार्जुनावुभौ नेत्रे मनो मन्ये जनार्दनम् ।
मनश्चक्षुर्विहीनस्य कीदृशं जीवितं भवेत् ॥२॥
2. bhīmārjunāvubhau netre mano manye janārdanam ,
manaścakṣurvihīnasya kīdṛśaṁ jīvitaṁ bhavet.
2. bhīmārjunā ubhau netre manaḥ manye janārdanam
manaḥ cakṣuḥ vihīnasya kīdṛśam jīvitam bhavet
2. Bhima and Arjuna are both my two eyes, and I consider Janardana (Krishna) to be my mind. What sort of life would a person have who is deprived of both mind and eyes?
जरासंधबलं प्राप्य दुष्पारं भीमविक्रमम् ।
श्रमो हि वः पराजय्यात्किमु तत्र विचेष्टितम् ॥३॥
3. jarāsaṁdhabalaṁ prāpya duṣpāraṁ bhīmavikramam ,
śramo hi vaḥ parājayyātkimu tatra viceṣṭitam.
3. jarāsaṃdhabalam prāpya duṣpāram bhīmavikramam
śramaḥ hi vaḥ parājayyāt kim u tatra viceṣṭitam
3. After encountering Jarasandha's army, which is difficult to overcome and possesses terrible prowess, any effort (śrama) on your part would indeed lead to defeat. What can possibly be attempted there?
अस्मिन्नर्थान्तरे युक्तमनर्थः प्रतिपद्यते ।
यथाहं विमृशाम्येकस्तत्तावच्छ्रूयतां मम ॥४॥
4. asminnarthāntare yuktamanarthaḥ pratipadyate ,
yathāhaṁ vimṛśāmyekastattāvacchrūyatāṁ mama.
4. asmin arthāntare yuktam anarthaḥ pratipadyate
yathā aham vimṛśāmi ekaḥ tat tāvat śrūyatām mama
4. In this alternative situation, an appropriate misfortune (anartha) will befall us. Therefore, as I ponder this alone, let my words be heard for now.
संन्यासं रोचये साधु कार्यस्यास्य जनार्दन ।
प्रतिहन्ति मनो मेऽद्य राजसूयो दुरासदः ॥५॥
5. saṁnyāsaṁ rocaye sādhu kāryasyāsya janārdana ,
pratihanti mano me'dya rājasūyo durāsadaḥ.
5. saṃnyāsaṃ rocaye sādhu kāryasya asya janārdana
pratihanti manaḥ me adya rājasūyaḥ durāsadaḥ
5. O Janārdana, I would truly prefer renunciation regarding this task. Today, the formidable Rājasūya sacrifice obstructs my mind.
वैशंपायन उवाच ।
पार्थः प्राप्य धनुःश्रेष्ठमक्षय्यौ च महेषुधी ।
रथं ध्वजं सभां चैव युधिष्ठिरमभाषत ॥६॥
6. vaiśaṁpāyana uvāca ,
pārthaḥ prāpya dhanuḥśreṣṭhamakṣayyau ca maheṣudhī ,
rathaṁ dhvajaṁ sabhāṁ caiva yudhiṣṭhiramabhāṣata.
6. vaiśaṃpāyanaḥ uvāca pārthaḥ
prāpya dhanuḥśreṣṭham akṣayyau ca
maheṣudhī rathaṃ dhvajaṃ sabhāṃ
ca eva yudhiṣṭhiram abhāṣata
6. Vaiśaṃpāyana said: Pārtha (Arjuna), having obtained the excellent bow, the two inexhaustible great quivers, the chariot, the banner, and the assembly hall, spoke to Yudhiṣṭhira.
धनुरस्त्रं शरा वीर्यं पक्षो भूमिर्यशो बलम् ।
प्राप्तमेतन्मया राजन्दुष्प्रापं यदभीप्सितम् ॥७॥
7. dhanurastraṁ śarā vīryaṁ pakṣo bhūmiryaśo balam ,
prāptametanmayā rājanduṣprāpaṁ yadabhīpsitam.
7. dhanuḥ astram śarāḥ vīryam pakṣaḥ bhūmiḥ yaśaḥ balam
prāptam etat mayā rājan duṣprāpam yat abhīpsitam
7. Bow, weapons, arrows, valor, allies, land, fame, and strength - all these, O King, which were desired and difficult to obtain, have been acquired by me.
कुले जन्म प्रशंसन्ति वैद्याः साधु सुनिष्ठिताः ।
बलेन सदृशं नास्ति वीर्यं तु मम रोचते ॥८॥
8. kule janma praśaṁsanti vaidyāḥ sādhu suniṣṭhitāḥ ,
balena sadṛśaṁ nāsti vīryaṁ tu mama rocate.
8. kule janma praśaṃsanti vaidyāḥ sādhu suniṣṭhitāḥ
balena sadṛśam na asti vīryam tu mama rocate
8. Well-versed scholars truly praise birth in a noble family. There is nothing comparable to strength, but it is valor that pleases me.
कृतवीर्यकुले जातो निर्वीर्यः किं करिष्यति ।
क्षत्रियः सर्वशो राजन्यस्य वृत्तिः पराजये ॥९॥
9. kṛtavīryakule jāto nirvīryaḥ kiṁ kariṣyati ,
kṣatriyaḥ sarvaśo rājanyasya vṛttiḥ parājaye.
9. kṛtavīryakule jātaḥ nirvīryaḥ kim kariṣyati |
kṣatriyaḥ sarvaśaḥ rājanyasya vṛttiḥ parājaye
9. What will a powerless man, born in the Kṛtavīrya family, accomplish? Such a kṣatriya, whose profession, in every respect, leads to the defeat of a kingly person (rājanya).
सर्वैरपि गुणैर्हीनो वीर्यवान्हि तरेद्रिपून् ।
सर्वैरपि गुणैर्युक्तो निर्वीर्यः किं करिष्यति ॥१०॥
10. sarvairapi guṇairhīno vīryavānhi taredripūn ,
sarvairapi guṇairyukto nirvīryaḥ kiṁ kariṣyati.
10. sarvaiḥ api guṇaiḥ hīnaḥ vīryavān hi taret ripūn |
sarvaiḥ api guṇaiḥ yuktaḥ nirvīryaḥ kim kariṣyati
10. Indeed, a powerful (vīryavān) person, even if devoid of all qualities, can overcome enemies. What will a powerless (nirvīrya) person, endowed with all qualities, accomplish?
द्रव्यभूता गुणाः सर्वे तिष्ठन्ति हि पराक्रमे ।
जयस्य हेतुः सिद्धिर्हि कर्म दैवं च संश्रितम् ॥११॥
11. dravyabhūtā guṇāḥ sarve tiṣṭhanti hi parākrame ,
jayasya hetuḥ siddhirhi karma daivaṁ ca saṁśritam.
11. dravya-bhūtāḥ guṇāḥ sarve tiṣṭhanti hi parākrame |
jayasya hetuḥ siddhiḥ hi karma daivam ca saṃśritam
11. All qualities, having taken the form of substances, indeed reside in valor. For the cause of victory and its accomplishment depends on both action (karma) and destiny.
संयुक्तो हि बलैः कश्चित्प्रमादान्नोपयुज्यते ।
तेन द्वारेण शत्रुभ्यः क्षीयते सबलो रिपुः ॥१२॥
12. saṁyukto hi balaiḥ kaścitpramādānnopayujyate ,
tena dvāreṇa śatrubhyaḥ kṣīyate sabalo ripuḥ.
12. saṃyuktaḥ hi balaiḥ kaścit pramādāt na upayujyate
| tena dvāreṇa śatrubhyaḥ kṣīyate sabalaḥ ripuḥ
12. Indeed, if someone, though equipped with forces, is not utilized due to negligence, then through that very weakness, a powerful foe (referring to the negligent person who becomes a liability) is destroyed for the benefit of the (actual) enemies.
दैन्यं यथाबलवति तथा मोहो बलान्विते ।
तावुभौ नाशकौ हेतू राज्ञा त्याज्यौ जयार्थिना ॥१३॥
13. dainyaṁ yathābalavati tathā moho balānvite ,
tāvubhau nāśakau hetū rājñā tyājyau jayārthinā.
13. dainyam yathā balavati tathā mohaḥ balānvite
tāu ubhāu nāśakau hetū rājñā tyājyau jayārthinā
13. Just as dejection occurs in the powerful, similarly, delusion occurs in the strong. Both of these are destructive causes and must be abandoned by a king who desires victory.
जरासंधविनाशं च राज्ञां च परिमोक्षणम् ।
यदि कुर्याम यज्ञार्थं किं ततः परमं भवेत् ॥१४॥
14. jarāsaṁdhavināśaṁ ca rājñāṁ ca parimokṣaṇam ,
yadi kuryāma yajñārthaṁ kiṁ tataḥ paramaṁ bhavet.
14. jarāsaṃdhavināśam ca rājñām ca parimokṣaṇam yadi
kuryāma yajñārtham kim tataḥ paramam bhavet
14. If we were to accomplish the destruction of Jarāsandha and the liberation of kings for the purpose of a ritual (yajña), what could be greater than that?
अनारम्भे तु नियतो भवेदगुणनिश्चयः ।
गुणान्निःसंशयाद्राजन्नैर्गुण्यं मन्यसे कथम् ॥१५॥
15. anārambhe tu niyato bhavedaguṇaniścayaḥ ,
guṇānniḥsaṁśayādrājannairguṇyaṁ manyase katham.
15. anārambhe tu niyataḥ bhavet aguṇaniścayaḥ guṇāt
niḥsaṃśayāt rājan nairguṇyam manyase katham
15. However, in non-action, there would certainly be a definite absence of positive results. O King, when (the potential for) merits is beyond doubt, how can you consider it as leading to demerit?
काषायं सुलभं पश्चान्मुनीनां शममिच्छताम् ।
साम्राज्यं तु तवेच्छन्तो वयं योत्स्यामहे परैः ॥१६॥
16. kāṣāyaṁ sulabhaṁ paścānmunīnāṁ śamamicchatām ,
sāmrājyaṁ tu tavecchanto vayaṁ yotsyāmahe paraiḥ.
16. kāṣāyam sulabham paścāt munīnām śamam icchhatām
sāmrājyam tu tava icchantaḥ vayam yotsyāmahe paraiḥ
16. A saffron robe is easily obtained later by sages desiring tranquility. But we, desiring your imperial rule, shall fight against enemies.