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महाभारतः       mahābhārataḥ - book-2, chapter-50

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धृतराष्ट्र उवाच ।
त्वं वै ज्येष्ठो ज्यैष्ठिनेयः पुत्र मा पाण्डवान्द्विषः ।
द्वेष्टा ह्यसुखमादत्ते यथैव निधनं तथा ॥१॥
1. dhṛtarāṣṭra uvāca ,
tvaṁ vai jyeṣṭho jyaiṣṭhineyaḥ putra mā pāṇḍavāndviṣaḥ ,
dveṣṭā hyasukhamādatte yathaiva nidhanaṁ tathā.
1. dhṛtarāṣṭraḥ uvāca tvam vai
jyeṣṭhaḥ jyaiṣṭhineyaḥ putra mā
pāṇḍavān dviṣaḥ dveṣṭā hi asukham
ādatte yathā eva nidhanam tathā
1. Dhritarashtra said: "You are indeed the eldest son of the eldest (brother), my son. Do not hate the Pandavas. For a hater incurs misery, just as they bring about their own destruction."
अव्युत्पन्नं समानार्थं तुल्यमित्रं युधिष्ठिरम् ।
अद्विषन्तं कथं द्विष्यात्त्वादृशो भरतर्षभ ॥२॥
2. avyutpannaṁ samānārthaṁ tulyamitraṁ yudhiṣṭhiram ,
adviṣantaṁ kathaṁ dviṣyāttvādṛśo bharatarṣabha.
2. avyutpannam samānārtham tulyamitram yudhiṣṭhiram
adviṣantam katham dviṣyāt tvādṛśaḥ bharatarṣabha
2. O chief of the Bharatas, how can a person like you hate Yudhishthira, who is innocent, who shares the same purpose, who has friends just like yours, and who himself bears no hatred?
तुल्याभिजनवीर्यश्च कथं भ्रातुः श्रियं नृप ।
पुत्र कामयसे मोहान्मैवं भूः शाम्य साध्विह ॥३॥
3. tulyābhijanavīryaśca kathaṁ bhrātuḥ śriyaṁ nṛpa ,
putra kāmayase mohānmaivaṁ bhūḥ śāmya sādhviha.
3. tulya abhijana vīryaḥ ca katham bhrātuḥ śriyam nṛpa
putra kāmayase mohāt mā evam bhūḥ śāmya sādhu iha
3. O king, O son, with a lineage and valor equal to theirs, how can you desire your brother's prosperity out of delusion (moha)? Do not be like this! Be calm and act righteously here.
अथ यज्ञविभूतिं तां काङ्क्षसे भरतर्षभ ।
ऋत्विजस्तव तन्वन्तु सप्ततन्तुं महाध्वरम् ॥४॥
4. atha yajñavibhūtiṁ tāṁ kāṅkṣase bharatarṣabha ,
ṛtvijastava tanvantu saptatantuṁ mahādhvaram.
4. atha yajñavibhūtim tām kāṅkṣase bharatarṣabha
ṛtvijaḥ tava tanvantu saptatantum mahādhvaram
4. bharatarṣabha atha tām yajñavibhūtim kāṅkṣase
tava ṛtvijaḥ saptatantum mahādhvaram tanvantu
4. O best among the Bharatas, if you now desire that glory associated with the Vedic ritual (yajña), then let your priests perform that great seven-stringed Vedic ritual (yajña).
आहरिष्यन्ति राजानस्तवापि विपुलं धनम् ।
प्रीत्या च बहुमानाच्च रत्नान्याभरणानि च ॥५॥
5. āhariṣyanti rājānastavāpi vipulaṁ dhanam ,
prītyā ca bahumānācca ratnānyābharaṇāni ca.
5. āhariṣyanti rājānaḥ tava api vipulam dhanam
prītyā ca bahumānāt ca ratnāni ābharaṇāni ca
5. Kings will bring you abundant wealth, and also jewels and ornaments, out of both affection and great respect.
अनर्थाचरितं तात परस्वस्पृहणं भृशम् ।
स्वसंतुष्टः स्वधर्मस्थो यः स वै सुखमेधते ॥६॥
6. anarthācaritaṁ tāta parasvaspṛhaṇaṁ bhṛśam ,
svasaṁtuṣṭaḥ svadharmastho yaḥ sa vai sukhamedhate.
6. anarthācaritam tāta parasvaspṛhaṇam bhṛśam
svasaṃtuṣṭaḥ svadharmasthaḥ yaḥ saḥ vai sukham edhate
6. My dear child, coveting the wealth of others leads to great misfortune. Indeed, whoever is content with their own lot and steadfast in their own natural law (svadharma) prospers happily.
अव्यापारः परार्थेषु नित्योद्योगः स्वकर्मसु ।
उद्यमो रक्षणे स्वेषामेतद्वैभवलक्षणम् ॥७॥
7. avyāpāraḥ parārtheṣu nityodyogaḥ svakarmasu ,
udyamo rakṣaṇe sveṣāmetadvaibhavalakṣaṇam.
7. avyāpāraḥ parārtheṣu nityodyogaḥ svakarmasu
udyamaḥ rakṣaṇe sveṣām etat vaibhava-lakṣaṇam
7. Not interfering in the affairs of others, constant diligence in one's own actions (karma), and endeavoring to protect one's own – these are the characteristics of prosperity.
विपत्तिष्वव्यथो दक्षो नित्यमुत्थानवान्नरः ।
अप्रमत्तो विनीतात्मा नित्यं भद्राणि पश्यति ॥८॥
8. vipattiṣvavyatho dakṣo nityamutthānavānnaraḥ ,
apramatto vinītātmā nityaṁ bhadrāṇi paśyati.
8. vipattiṣu avyathaḥ dakṣaḥ nityam utthānavān naraḥ
apramattaḥ vinītātmā nityam bhadrāṇi paśyati
8. A person who remains undisturbed in adversities, is skillful, always energetic, vigilant, and possesses a disciplined self (ātman), constantly perceives auspicious outcomes.
अन्तर्वेद्यां ददद्वित्तं कामाननुभवन्प्रियान् ।
क्रीडन्स्त्रीभिर्निरातङ्कः प्रशाम्य भरतर्षभ ॥९॥
9. antarvedyāṁ dadadvittaṁ kāmānanubhavanpriyān ,
krīḍanstrībhirnirātaṅkaḥ praśāmya bharatarṣabha.
9. antarvedyām dadat vittam kāmān anubhavan priyān
krīḍan strībhiḥ nirātaṅkaḥ praśāmya bharatarṣabha
9. O best among the Bharatas, after giving wealth within the sacred enclosure, experiencing beloved pleasures, and enjoying yourself with women, become tranquil and free from anxiety.
दुर्योधन उवाच ।
जानन्वै मोहयसि मां नावि नौरिव संयता ।
स्वार्थे किं नावधानं ते उताहो द्वेष्टि मां भवान् ॥१०॥
10. duryodhana uvāca ,
jānanvai mohayasi māṁ nāvi nauriva saṁyatā ,
svārthe kiṁ nāvadhānaṁ te utāho dveṣṭi māṁ bhavān.
10. duryodhana uvāca jānan vai mohayasi mām nāvi nauḥ iva
saṃyatā svārthe kim na avadhānam te utāho dveṣṭi mām bhavān
10. Duryodhana said, "Indeed, knowing everything, you delude me, just like a boat held back on the water. Why is your own interest not your concern, or do you hate me, sir?"
न सन्तीमे धार्तराष्ट्रा येषां त्वमनुशासिता ।
भविष्यमर्थमाख्यासि सदा त्वं कृत्यमात्मनः ॥११॥
11. na santīme dhārtarāṣṭrā yeṣāṁ tvamanuśāsitā ,
bhaviṣyamarthamākhyāsi sadā tvaṁ kṛtyamātmanaḥ.
11. na santi ime dhārtarāṣṭrāḥ yeṣām tvam anuśāsitā
bhaviṣyam artham ākhyāsi sadā tvam kṛtyam ātmanaḥ
11. These Dhārtarāṣṭras, whose instructor you are, are not in effect (or are deemed insignificant). Instead, you always proclaim what is your own future interest and duty for yourself (ātman).
परप्रणेयोऽग्रणीर्हि यश्च मार्गात्प्रमुह्यति ।
पन्थानमनुगच्छेयुः कथं तस्य पदानुगाः ॥१२॥
12. parapraṇeyo'graṇīrhi yaśca mārgātpramuhyati ,
panthānamanugaccheyuḥ kathaṁ tasya padānugāḥ.
12. parapraṇeyaḥ agraṇīḥ hi yaḥ ca mārgāt pramuhyati
panthānam anugaccheyuḥ katham tasya padānugāḥ
12. Indeed, how can followers adhere to the path of someone who, though a leader, is led by others and deviates from the proper course?
राजन्परिगतप्रज्ञो वृद्धसेवी जितेन्द्रियः ।
प्रतिपन्नान्स्वकार्येषु संमोहयसि नो भृशम् ॥१३॥
13. rājanparigataprajño vṛddhasevī jitendriyaḥ ,
pratipannānsvakāryeṣu saṁmohayasi no bhṛśam.
13. rājan parigataprājñaḥ vṛddhasevī jitendriyaḥ
pratipannān svakāryeṣu saṃmohayasi naḥ bhṛśam
13. O King, you, who are endowed with profound wisdom, who serve the elders, and who have mastered your senses, greatly bewilder us, who are committed to our own responsibilities.
लोकवृत्ताद्राजवृत्तमन्यदाह बृहस्पतिः ।
तस्माद्राज्ञा प्रयत्नेन स्वार्थश्चिन्त्यः सदैव हि ॥१४॥
14. lokavṛttādrājavṛttamanyadāha bṛhaspatiḥ ,
tasmādrājñā prayatnena svārthaścintyaḥ sadaiva hi.
14. lokavṛttāt rājavṛttam anyat āha bṛhaspatiḥ tasmāt
rājñā prayatnena svārthaḥ cintyaḥ sadā eva hi
14. Brihaspati has declared that the conduct of a king differs from that of ordinary people. Therefore, a king should always carefully consider his own interest.
क्षत्रियस्य महाराज जये वृत्तिः समाहिता ।
स वै धर्मोऽस्त्वधर्मो वा स्ववृत्तौ भरतर्षभ ॥१५॥
15. kṣatriyasya mahārāja jaye vṛttiḥ samāhitā ,
sa vai dharmo'stvadharmo vā svavṛttau bharatarṣabha.
15. kṣatriyasya mahārāja jaye vṛttiḥ samāhitā sa vai
dharmaḥ astu adharmaḥ vā svavṛttau bharatarṣabha
15. O great king, O best of the Bharatas, a kshatriya's very existence is found in victory. Whether it is considered proper conduct (dharma) or improper conduct (adharma), this is his intrinsic nature (dharma) according to his specific role.
प्रकालयेद्दिशः सर्वाः प्रतोदेनेव सारथिः ।
प्रत्यमित्रश्रियं दीप्तां बुभूषुर्भरतर्षभ ॥१६॥
16. prakālayeddiśaḥ sarvāḥ pratodeneva sārathiḥ ,
pratyamitraśriyaṁ dīptāṁ bubhūṣurbharatarṣabha.
16. prakālayet diśaḥ sarvāḥ pratodena iva sārathiḥ
pratyamitraśriyam dīptām bubhūṣuḥ bharatarṣabha
16. O best of the Bharatas, desiring to become victorious, a king should drive away the blazing splendor of his adversaries from all directions, just as a charioteer uses a goad.
प्रच्छन्नो वा प्रकाशो वा यो योगो रिपुबाधनः ।
तद्वै शस्त्रं शस्त्रविदां न शस्त्रं छेदनं स्मृतम् ॥१७॥
17. pracchanno vā prakāśo vā yo yogo ripubādhanaḥ ,
tadvai śastraṁ śastravidāṁ na śastraṁ chedanaṁ smṛtam.
17. pracchannaḥ vā prakāśaḥ vā yaḥ yogaḥ ripubādhanaḥ tat
vai śastram śastravidām na śastram chedanaṃ smṛtam
17. Whether it is hidden or manifest, that strategic application (yoga) which harasses enemies is indeed the true weapon of those who understand weaponry; mere cutting is not considered a weapon.
असंतोषः श्रियो मूलं तस्मात्तं कामयाम्यहम् ।
समुच्छ्रये यो यतते स राजन्परमो नयी ॥१८॥
18. asaṁtoṣaḥ śriyo mūlaṁ tasmāttaṁ kāmayāmyaham ,
samucchraye yo yatate sa rājanparamo nayī.
18. asaṃtoṣaḥ śriyaḥ mūlam tasmāt tam kāmayāmi aham
samucchraye yaḥ yatate sa rājan paramaḥ nayī
18. Discontent is the root of prosperity, therefore I desire it. O king, he who strives for elevation is indeed the foremost leader.
ममत्वं हि न कर्तव्यमैश्वर्ये वा धनेऽपि वा ।
पूर्वावाप्तं हरन्त्यन्ये राजधर्मं हि तं विदुः ॥१९॥
19. mamatvaṁ hi na kartavyamaiśvarye vā dhane'pi vā ,
pūrvāvāptaṁ harantyanye rājadharmaṁ hi taṁ viduḥ.
19. mamatvam hi na kartavyam aiśvarye vā dhane api vā
pūrvāvāptam haranti anye rājadharmam hi tam viduḥ
19. Indeed, one should not feel possessive regarding power or wealth. Others take away what was acquired previously, and they truly consider that to be the natural law (dharma) for kings.
अद्रोहे समयं कृत्वा चिच्छेद नमुचेः शिरः ।
शक्रः सा हि मता तस्य रिपौ वृत्तिः सनातनी ॥२०॥
20. adrohe samayaṁ kṛtvā ciccheda namuceḥ śiraḥ ,
śakraḥ sā hi matā tasya ripau vṛttiḥ sanātanī.
20. adrohe samayam kṛtvā ciccheda namuceḥ śiraḥ
śakraḥ sā hi matā tasya ripau vṛttiḥ sanātanī
20. Having made a pledge (samaya) of non-aggression (adroha), Śakra (Indra) severed Namuci's head. Indeed, that is considered his eternal conduct (vṛtti) toward an enemy.
द्वावेतौ ग्रसते भूमिः सर्पो बिलशयानिव ।
राजानं चाविरोद्धारं ब्राह्मणं चाप्रवासिनम् ॥२१॥
21. dvāvetau grasate bhūmiḥ sarpo bilaśayāniva ,
rājānaṁ cāviroddhāraṁ brāhmaṇaṁ cāpravāsinam.
21. dvau etau grasate bhūmiḥ sarpaḥ bilaśayān iva
rājānam ca aviroddhāram brāhmaṇam ca aprāvāsinam
21. The realm (bhūmi) swallows up these two, just as a serpent devours creatures living in burrows: a king who does not resist (his enemies), and a brahmin who does not travel (seeking knowledge or livelihood).
नास्ति वै जातितः शत्रुः पुरुषस्य विशां पते ।
येन साधारणी वृत्तिः स शत्रुर्नेतरो जनः ॥२२॥
22. nāsti vai jātitaḥ śatruḥ puruṣasya viśāṁ pate ,
yena sādhāraṇī vṛttiḥ sa śatrurnetaro janaḥ.
22. na asti vai jātitaḥ śatruḥ puruṣasya viśām pate
yena sādhāraṇī vṛttiḥ saḥ śatruḥ na itaraḥ janaḥ
22. O lord of the people, truly, there is no enemy for a person based on birth (jāti). Only he with whom one shares a common interest or livelihood (vṛtti) is an enemy; no other person is.
शत्रुपक्षं समृध्यन्तं यो मोहात्समुपेक्षते ।
व्याधिराप्यायित इव तस्य मूलं छिनत्ति सः ॥२३॥
23. śatrupakṣaṁ samṛdhyantaṁ yo mohātsamupekṣate ,
vyādhirāpyāyita iva tasya mūlaṁ chinatti saḥ.
23. śatrupakṣam samṛdhyantam yaḥ mohāt samupekṣate
vyādhiḥ āpyāyitaḥ iva tasya mūlam chinatti saḥ
23. The person who, out of delusion (moha), overlooks a prospering enemy faction, that (neglect) cuts his very foundation, just as a disease that has been allowed to grow (or nourished) does.
अल्पोऽपि ह्यरिरत्यन्तं वर्धमानपराक्रमः ।
वल्मीको मूलज इव ग्रसते वृक्षमन्तिकात् ॥२४॥
24. alpo'pi hyariratyantaṁ vardhamānaparākramaḥ ,
valmīko mūlaja iva grasate vṛkṣamantikāt.
24. alpaḥ api hi ariḥ atyantam vardhamānaparākramaḥ
valmīkaḥ mūlajaḥ iva grasate vṛkṣam antikāt
24. Even a small enemy, whose might is exceedingly increasing, devours a tree from its base, just as an anthill originating at the root (grows and consumes) a tree.
आजमीढ रिपोर्लक्ष्मीर्मा ते रोचिष्ट भारत ।
एष भारः सत्त्ववतां नयः शिरसि धिष्ठितः ॥२५॥
25. ājamīḍha riporlakṣmīrmā te rociṣṭa bhārata ,
eṣa bhāraḥ sattvavatāṁ nayaḥ śirasi dhiṣṭhitaḥ.
25. ājamiḍha ripoḥ lakṣmīḥ mā te rociṣṭa bhārata
eṣaḥ bhāraḥ sattvavatām nayaḥ śirasi dhiṣṭhitaḥ
25. O Ajamiḍha, O Bhārata, may the prosperity of your enemy not be appealing to you. This burden of policy (naya) is placed upon the shoulders of the courageous.
जन्मवृद्धिमिवार्थानां यो वृद्धिमभिकाङ्क्षते ।
एधते ज्ञातिषु स वै सद्योवृद्धिर्हि विक्रमः ॥२६॥
26. janmavṛddhimivārthānāṁ yo vṛddhimabhikāṅkṣate ,
edhate jñātiṣu sa vai sadyovṛddhirhi vikramaḥ.
26. janmavṛddhim iva arthānām yaḥ vṛddhim abhikāṅkṣate
edhate jñātiṣu saḥ vai sadyaḥvṛddhiḥ hi vikramaḥ
26. He who desires prosperity for his possessions as if it were their intrinsic nature (janmavṛddhi) to grow, he indeed prospers among his relatives, for valor (vikrama) truly brings swift growth.
नाप्राप्य पाण्डवैश्वर्यं संशयो मे भविष्यति ।
अवाप्स्ये वा श्रियं तां हि शेष्ये वा निहतो युधि ॥२७॥
27. nāprāpya pāṇḍavaiśvaryaṁ saṁśayo me bhaviṣyati ,
avāpsye vā śriyaṁ tāṁ hi śeṣye vā nihato yudhi.
27. na aprāpya pāṇḍava aiśvaryam saṃśayaḥ me bhaviṣyati
avāpsye vā śriyam tām hi śeṣye vā nihataḥ yudhi
27. I shall not experience doubt without obtaining sovereignty (aiśvarya) from the Pandavas. I will either obtain that prosperity (śrī) or, indeed, I will be slain (nihata) in battle.
अतादृशस्य किं मेऽद्य जीवितेन विशां पते ।
वर्धन्ते पाण्डवा नित्यं वयं तु स्थिरवृद्धयः ॥२८॥
28. atādṛśasya kiṁ me'dya jīvitena viśāṁ pate ,
vardhante pāṇḍavā nityaṁ vayaṁ tu sthiravṛddhayaḥ.
28. atādṛśasya kim me adya jīvitena viśām pate
vardhante pāṇḍavā nityam vayam tu sthiravṛddhayaḥ
28. O Lord of the people (viśāṃ pate), what is the purpose of life (jīvita) for me now, who am not like that [i.e., victorious or expanding]? The Pandavas are constantly increasing, but our growth is stagnant.