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महाभारतः       mahābhārataḥ - book-3, chapter-31

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द्रौपद्युवाच ।
नमो धात्रे विधात्रे च यौ मोहं चक्रतुस्तव ।
पितृपैतामहे वृत्ते वोढव्ये तेऽन्यथा मतिः ॥१॥
1. draupadyuvāca ,
namo dhātre vidhātre ca yau mohaṁ cakratustava ,
pitṛpaitāmahe vṛtte voḍhavye te'nyathā matiḥ.
1. draupadī uvāca namaḥ dhātre vidhātre ca yau moham cakratuḥ
tava pitṛpaitāmahe vṛtte voḍhavye te anyathā matiḥ
1. Draupadī said: "My reverence to the Creator (Dhātṛ) and the Ordainer (Vidhātṛ) who have caused this delusion in you. You hold a different opinion regarding the ancestral conduct (vṛtta) which ought to be upheld."
नेह धर्मानृशंस्याभ्यां न क्षान्त्या नार्जवेन च ।
पुरुषः श्रियमाप्नोति न घृणित्वेन कर्हिचित् ॥२॥
2. neha dharmānṛśaṁsyābhyāṁ na kṣāntyā nārjavena ca ,
puruṣaḥ śriyamāpnoti na ghṛṇitvena karhicit.
2. na iha dharmānṛśaṃsyābhyām na kṣāntyā na ārjavena
ca puruṣaḥ śriyam āpnoti na ghṛṇitvena karhicit
2. Here, a man (puruṣa) never obtains prosperity (śrī) by means of righteous conduct (dharma) and kindness, nor by forgiveness, nor by honesty, nor by compassion.
त्वां चेद्व्यसनमभ्यागादिदं भारत दुःसहम् ।
यत्त्वं नार्हसि नापीमे भ्रातरस्ते महौजसः ॥३॥
3. tvāṁ cedvyasanamabhyāgādidaṁ bhārata duḥsaham ,
yattvaṁ nārhasi nāpīme bhrātaraste mahaujasaḥ.
3. tvām cet vyasanam abhyāgāt idam bhārata duḥsaham yat
tvam na arhasi na api ime bhrātaraḥ te mahaujasaḥ
3. If this unbearable misfortune has befallen you, O Bhārata, which neither you nor these greatly powerful brothers of yours deserve...
न हि तेऽध्यगमञ्जातु तदानीं नाद्य भारत ।
धर्मात्प्रियतरं किंचिदपि चेज्जीवितादिह ॥४॥
4. na hi te'dhyagamañjātu tadānīṁ nādya bhārata ,
dharmātpriyataraṁ kiṁcidapi cejjīvitādiha.
4. na hi te adhyagaman jātu tadānīm na adya bhārata
dharmāt priyataraṃ kiṃcit api cet jīvitāt iha
4. For neither then nor today, O Bhārata, have they ever understood anything dearer than natural law (dharma), not even life itself, in this world.
धर्मार्थमेव ते राज्यं धर्मार्थं जीवितं च ते ।
ब्राह्मणा गुरवश्चैव जानन्त्यपि च देवताः ॥५॥
5. dharmārthameva te rājyaṁ dharmārthaṁ jīvitaṁ ca te ,
brāhmaṇā guravaścaiva jānantyapi ca devatāḥ.
5. dharmārtham eva te rājyam dharmārtham jīvitam ca
te brāhmaṇāḥ guravaḥ ca eva jānanti api ca devatāḥ
5. Your kingdom exists solely for the sake of upholding natural law (dharma), and your life too is for the sake of natural law (dharma). The Brahmins and revered teachers know this, and even the gods are aware of it.
भीमसेनार्जुनौ चैव माद्रेयौ च मया सह ।
त्यजेस्त्वमिति मे बुद्धिर्न तु धर्मं परित्यजेः ॥६॥
6. bhīmasenārjunau caiva mādreyau ca mayā saha ,
tyajestvamiti me buddhirna tu dharmaṁ parityajeḥ.
6. bhīmasenārjunau ca eva mādreyau ca mayā saha tyajeḥ
tvam iti me buddhiḥ na tu dharmam parityajeḥ
6. You might abandon Bhimasena, Arjuna, and the two sons of Madri (Nakula and Sahadeva) along with me – this is my opinion. But you must never abandon natural law (dharma).
राजानं धर्मगोप्तारं धर्मो रक्षति रक्षितः ।
इति मे श्रुतमार्याणां त्वां तु मन्ये न रक्षति ॥७॥
7. rājānaṁ dharmagoptāraṁ dharmo rakṣati rakṣitaḥ ,
iti me śrutamāryāṇāṁ tvāṁ tu manye na rakṣati.
7. rājānam dharmagoptāram dharmaḥ rakṣati rakṣitaḥ
iti me śrutam āryāṇām tvām tu manye na rakṣati
7. Natural law (dharma), when protected, protects the king who acts as its guardian. This I have heard from the noble ones. But I believe that it will not protect you.
अनन्या हि नरव्याघ्र नित्यदा धर्ममेव ते ।
बुद्धिः सततमन्वेति छायेव पुरुषं निजा ॥८॥
8. ananyā hi naravyāghra nityadā dharmameva te ,
buddhiḥ satatamanveti chāyeva puruṣaṁ nijā.
8. ananyā hi naravyāghra nityadā dharmam eva te
buddhiḥ satatam anu eti chāyā iva puruṣam nijā
8. For, O tiger among men, your intellect (buddhi) constantly follows only natural law (dharma) and nothing else, just as a shadow perpetually follows its man.
नावमंस्था हि सदृशान्नावराञ्श्रेयसः कुतः ।
अवाप्य पृथिवीं कृत्स्नां न ते शृङ्गमवर्धत ॥९॥
9. nāvamaṁsthā hi sadṛśānnāvarāñśreyasaḥ kutaḥ ,
avāpya pṛthivīṁ kṛtsnāṁ na te śṛṅgamavardhata.
9. na avamaṃsthāḥ hi sadṛśān na avarān śreyasaḥ kutaḥ
| avāpya pṛthivīm kṛtsnām na te śṛṅgam avardhata
9. Indeed, you did not disrespect your equals, nor your inferiors; how could you then disrespect your superiors? Even after conquering the entire earth, your pride did not increase.
स्वाहाकारैः स्वधाभिश्च पूजाभिरपि च द्विजान् ।
दैवतानि पितॄंश्चैव सततं पार्थ सेवसे ॥१०॥
10. svāhākāraiḥ svadhābhiśca pūjābhirapi ca dvijān ,
daivatāni pitṝṁścaiva satataṁ pārtha sevase.
10. svāhākāraiḥ svadhābhiḥ ca pūjābhiḥ api ca dvijān
| daivatāni pitṝn ca eva satatam pārtha sevase
10. O Pārtha, you constantly honor the twice-born (dvija), the deities, and your ancestors (pitṛ) with "svāhā" oblations, "svadhā" offerings, and other acts of worship.
ब्राह्मणाः सर्वकामैस्ते सततं पार्थ तर्पिताः ।
यतयो मोक्षिणश्चैव गृहस्थाश्चैव भारत ॥११॥
11. brāhmaṇāḥ sarvakāmaiste satataṁ pārtha tarpitāḥ ,
yatayo mokṣiṇaścaiva gṛhasthāścaiva bhārata.
11. brāhmaṇāḥ sarvakāmaiḥ te satatam pārtha tarpitāḥ
| yatayaḥ mokṣiṇaḥ ca eva gṛhasthāḥ ca eva bhārata
11. O Pārtha, O Bhārata, you have always satisfied the brahmins with all their desires. Likewise, ascetics (yati), those seeking final liberation (mokṣa), and householders are also [satisfied by you].
आरण्यकेभ्यो लौहानि भाजनानि प्रयच्छसि ।
नादेयं ब्राह्मणेभ्यस्ते गृहे किंचन विद्यते ॥१२॥
12. āraṇyakebhyo lauhāni bhājanāni prayacchasi ,
nādeyaṁ brāhmaṇebhyaste gṛhe kiṁcana vidyate.
12. āraṇyakebhyaḥ lauhāni bhājanāni prayaśchasi |
na adeyam brāhmaṇebhyaḥ te gṛhe kiṃcana vidyate
12. You give iron vessels to hermits. There is nothing in your house that should not be offered to brahmins.
यदिदं वैश्वदेवान्ते सायंप्रातः प्रदीयते ।
तद्दत्त्वातिथिभृत्येभ्यो राजञ्शेषेण जीवसि ॥१३॥
13. yadidaṁ vaiśvadevānte sāyaṁprātaḥ pradīyate ,
taddattvātithibhṛtyebhyo rājañśeṣeṇa jīvasi.
13. yat idam vaiśvadeva ante sāyam prātaḥ pradīyate
tat dattvā atithi bhṛtyebhyaḥ rājan śeṣeṇa jīvasi
13. O King, that which is offered morning and evening at the conclusion of the Vaiśvadeva ritual, after giving it to your guests and servants, you subsist on the remainder.
इष्टयः पशुबन्धाश्च काम्यनैमित्तिकाश्च ये ।
वर्तन्ते पाकयज्ञाश्च यज्ञकर्म च नित्यदा ॥१४॥
14. iṣṭayaḥ paśubandhāśca kāmyanaimittikāśca ye ,
vartante pākayajñāśca yajñakarma ca nityadā.
14. iṣṭayaḥ paśubandhāḥ ca kāmya naimittikāḥ ca ye
vartante pākayajñāḥ ca yajña karma ca nityadā
14. Minor oblations (iṣṭi), animal sacrifices, and those (yajña) which are performed for specific desires (kāmya) or on particular occasions (naimittika) – as well as domestic rituals (pākayajña) and other sacrificial acts (yajña karma) – all these regularly occur.
अस्मिन्नपि महारण्ये विजने दस्युसेविते ।
राष्ट्रादपेत्य वसतो धार्मस्ते नावसीदति ॥१५॥
15. asminnapi mahāraṇye vijane dasyusevite ,
rāṣṭrādapetya vasato dhārmaste nāvasīdati.
15. asmin api mahāraṇye vijane dasyusevite
rāṣṭrāt apetya vasataḥ dharmaḥ te na avasīdati
15. Even in this vast, desolate forest, frequented by robbers, your natural law (dharma) does not fail, even though you dwell here after having departed from your kingdom.
अश्वमेधो राजसूयः पुण्डरीकोऽथ गोसवः ।
एतैरपि महायज्ञैरिष्टं ते भूरिदक्षिणैः ॥१६॥
16. aśvamedho rājasūyaḥ puṇḍarīko'tha gosavaḥ ,
etairapi mahāyajñairiṣṭaṁ te bhūridakṣiṇaiḥ.
16. aśvamedhaḥ rājasūyaḥ puṇḍarīkaḥ atha gosavaḥ
etaiḥ api mahāyajñaiḥ iṣṭam te bhūridakṣiṇaiḥ
16. The Aśvamedha (yajña), Rājasūya (yajña), Puṇḍarīka (yajña), and Gosava (yajña) – even with these great Vedic rituals (yajña), which involve abundant sacrificial fees, offerings have been made by you.
राजन्परीतया बुद्ध्या विषमेऽक्षपराजये ।
राज्यं वसून्यायुधानि भ्रातॄन्मां चासि निर्जितः ॥१७॥
17. rājanparītayā buddhyā viṣame'kṣaparājaye ,
rājyaṁ vasūnyāyudhāni bhrātṝnmāṁ cāsi nirjitaḥ.
17. rājan parītayā buddhyā viṣame akṣaparājaye rājyaṃ
vasūni āyudhāni bhrātṝn mām ca asi nirjitaḥ
17. O King, with your intellect overwhelmed by this disastrous defeat in the game of dice, you have lost your kingdom, wealth, weapons, your brothers, and me.
ऋजोर्मृदोर्वदान्यस्य ह्रीमतः सत्यवादिनः ।
कथमक्षव्यसनजा बुद्धिरापतिता तव ॥१८॥
18. ṛjormṛdorvadānyasya hrīmataḥ satyavādinaḥ ,
kathamakṣavyasanajā buddhirāpatitā tava.
18. ṛjoḥ mṛdoḥ vadānyasya hrīmataḥ satyavādinaḥ
katham akṣavyasanajā buddhiḥ āpatitā tava
18. How could this intellect (buddhi), born of the vice of gambling with dice, have come upon you, who are known to be upright, gentle, generous, modest, and truthful?
अतीव मोहमायाति मनश्च परिदूयते ।
निशाम्य ते दुःखमिदमिमां चापदमीदृशीम् ॥१९॥
19. atīva mohamāyāti manaśca paridūyate ,
niśāmya te duḥkhamidamimāṁ cāpadamīdṛśīm.
19. atīva moham āyāti manaḥ ca paridūyate
niśāmya te duḥkham idam imām ca āpadam īdṛśīm
19. Seeing this sorrow of yours and such a great calamity, immense delusion (moha) comes over me, and my mind is deeply pained.
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
ईश्वरस्य वशे लोकस्तिष्ठते नात्मनो यथा ॥२०॥
20. atrāpyudāharantīmamitihāsaṁ purātanam ,
īśvarasya vaśe lokastiṣṭhate nātmano yathā.
20. atra api udāharanti imam itihāsam purātanam
īśvarasya vaśe lokaḥ tiṣṭhate na ātmanaḥ yathā
20. In this regard, they also narrate this ancient historical account (itihāsa): 'The world (or beings) remains under the control of the Lord (īśvara), not by its own will (ātman), just as it cannot act independently.'
धातैव खलु भूतानां सुखदुःखे प्रियाप्रिये ।
दधाति सर्वमीशानः पुरस्ताच्छुक्रमुच्चरन् ॥२१॥
21. dhātaiva khalu bhūtānāṁ sukhaduḥkhe priyāpriye ,
dadhāti sarvamīśānaḥ purastācchukramuccaran.
21. dhātā eva khalu bhūtānām sukha-duḥkhe priya-apriye
dadhāti sarvam īśānaḥ purastāt śukram uccaran
21. Indeed, the Lord (īśānaḥ) and Ordainer (dhātā) of all beings, projecting His creative power (śukram) from the very beginning, ordains all things: happiness and misery, and what is agreeable and disagreeable.
यथा दारुमयी योषा नरवीर समाहिता ।
ईरयत्यङ्गमङ्गानि तथा राजन्निमाः प्रजाः ॥२२॥
22. yathā dārumayī yoṣā naravīra samāhitā ,
īrayatyaṅgamaṅgāni tathā rājannimāḥ prajāḥ.
22. yathā dārumayī yoṣā naravīra samāhitā
īrayati aṅgam aṅgāni tathā rājan imāḥ prajāḥ
22. O hero among men (naravīra), just as a wooden puppet, when expertly handled, moves its various limbs, so too, O King (rājan), does the Lord move these creatures.
आकाश इव भूतानि व्याप्य सर्वाणि भारत ।
ईश्वरो विदधातीह कल्याणं यच्च पापकम् ॥२३॥
23. ākāśa iva bhūtāni vyāpya sarvāṇi bhārata ,
īśvaro vidadhātīha kalyāṇaṁ yacca pāpakam.
23. ākāśaḥ iva bhūtāni vyāpya sarvāṇi bhārata
īśvaraḥ vidadhāti iha kalyāṇam yat ca pāpakam
23. O Bhārata, just as space pervades all beings, so the Lord (īśvaraḥ), pervading all of them, ordains here both what is auspicious and what is sinful.
शकुनिस्तन्तुबद्धो वा नियतोऽयमनीश्वरः ।
ईश्वरस्य वशे तिष्ठन्नान्येषां नात्मनः प्रभुः ॥२४॥
24. śakunistantubaddho vā niyato'yamanīśvaraḥ ,
īśvarasya vaśe tiṣṭhannānyeṣāṁ nātmanaḥ prabhuḥ.
24. śakuniḥ tantubaddhaḥ vā niyataḥ ayam anīśvaraḥ
īśvarasya vaśe tiṣṭhan na anyeṣām na ātmanaḥ prabhuḥ
24. This being (ayam), like a bird tethered by a string, is indeed controlled and powerless (anīśvaraḥ). Remaining under the sway of the Lord (īśvaraḥ), it is not the master of others, nor is it the master of its own self (ātman).
मणिः सूत्र इव प्रोतो नस्योत इव गोवृषः ।
धातुरादेशमन्वेति तन्मयो हि तदर्पणः ॥२५॥
25. maṇiḥ sūtra iva proto nasyota iva govṛṣaḥ ,
dhāturādeśamanveti tanmayo hi tadarpaṇaḥ.
25. maṇiḥ sūtre iva protaḥ na syūtaḥ iva govṛṣaḥ
dhātuḥ ādeśam anveti tanmayaḥ hi tadarpaṇaḥ
25. Just as a gem is strung on a thread, or a bull is led by its nose-rope, so a created being (dhātu) follows a command, for it becomes fully absorbed in that and is dedicated to it.
नात्माधीनो मनुष्योऽयं कालं भवति कंचन ।
स्रोतसो मध्यमापन्नः कूलाद्वृक्ष इव च्युतः ॥२६॥
26. nātmādhīno manuṣyo'yaṁ kālaṁ bhavati kaṁcana ,
srotaso madhyamāpannaḥ kūlādvṛkṣa iva cyutaḥ.
26. na ātma-adhīnaḥ manuṣyaḥ ayam kālam bhavati kaṃcana
srotasaḥ madhyam āpannaḥ kūlāt vṛkṣaḥ iva cyutaḥ
26. This human being is not independent (ātman-adhīna) at any time; he is like a tree fallen from the bank, caught in the middle of a stream.
अज्ञो जन्तुरनीशोऽयमात्मनः सुखदुःखयोः ।
ईश्वरप्रेरितो गच्छेत्स्वर्गं नरकमेव च ॥२७॥
27. ajño janturanīśo'yamātmanaḥ sukhaduḥkhayoḥ ,
īśvaraprerito gacchetsvargaṁ narakameva ca.
27. ajñaḥ jantuḥ anīśaḥ ayam ātmanaḥ sukha-duḥkhayoḥ
īśvara-preritaḥ gacchet svargam narakam eva ca
27. This ignorant living being (jantu) is not the master of its own happiness and sorrow; impelled by the Supreme Lord (īśvara), it goes to heaven or indeed to hell.
यथा वायोस्तृणाग्राणि वशं यान्ति बलीयसः ।
धातुरेवं वशं यान्ति सर्वभूतानि भारत ॥२८॥
28. yathā vāyostṛṇāgrāṇi vaśaṁ yānti balīyasaḥ ,
dhāturevaṁ vaśaṁ yānti sarvabhūtāni bhārata.
28. yathā vāyoḥ tṛṇa-agrāṇi vaśam yānti balīyasaḥ
dhātuḥ evam vaśam yānti sarva-bhūtāni bhārata
28. Just as the tips of grass blades submit to the powerful wind, so all created beings (dhātu) similarly submit, O Bhārata.
आर्यकर्मणि युञ्जानः पापे वा पुनरीश्वरः ।
व्याप्य भूतानि चरते न चायमिति लक्ष्यते ॥२९॥
29. āryakarmaṇi yuñjānaḥ pāpe vā punarīśvaraḥ ,
vyāpya bhūtāni carate na cāyamiti lakṣyate.
29. āryakarmaṇi yuñjānaḥ pāpe vā punar īśvaraḥ
vyāpya bhūtāni carate na ca ayam iti lakṣyate
29. The supreme controller (īśvara), engaging in noble actions or even sinful ones, pervades all beings and acts, yet 'this one' is not directly perceived.
हेतुमात्रमिदं धातुः शरीरं क्षेत्रसंज्ञितम् ।
येन कारयते कर्म शुभाशुभफलं विभुः ॥३०॥
30. hetumātramidaṁ dhātuḥ śarīraṁ kṣetrasaṁjñitam ,
yena kārayate karma śubhāśubhaphalaṁ vibhuḥ.
30. hetumātram idam dhātuḥ śarīram kṣetrasaṃjñitam
yena kārayate karma śubhāśubhaphalam vibhuḥ
30. This body, known as the field (kṣetra), is merely an instrument of the constituent principles (dhātu). Through it, the all-pervading one (vibhu) causes actions (karma) that bear auspicious and inauspicious results.
पश्य मायाप्रभावोऽयमीश्वरेण यथा कृतः ।
यो हन्ति भूतैर्भूतानि मोहयित्वात्ममायया ॥३१॥
31. paśya māyāprabhāvo'yamīśvareṇa yathā kṛtaḥ ,
yo hanti bhūtairbhūtāni mohayitvātmamāyayā.
31. paśya māyāprabhāvaḥ ayam īśvareṇa yathā kṛtaḥ
yaḥ hanti bhūtaiḥ bhūtāni mohayitvā ātmamāyayā
31. Behold this power of illusion (māyā), how it is wrought by the supreme controller (īśvara), who causes beings to kill other beings by deluding them with His own illusion (māyā).
अन्यथा परिदृष्टानि मुनिभिर्वेददर्शिभिः ।
अन्यथा परिवर्तन्ते वेगा इव नभस्वतः ॥३२॥
32. anyathā paridṛṣṭāni munibhirvedadarśibhiḥ ,
anyathā parivartante vegā iva nabhasvataḥ.
32. anyathā paridṛṣṭāni munibhiḥ vedadarśibhiḥ
anyathā parivartante vegāḥ iva nabhasvataḥ
32. What is perceived in one way by sages (muni) who discern the truth (veda), actually manifests in another way, like the forces of the wind (nabhasvat).
अन्यथैव हि मन्यन्ते पुरुषास्तानि तानि च ।
अन्यथैव प्रभुस्तानि करोति विकरोति च ॥३३॥
33. anyathaiva hi manyante puruṣāstāni tāni ca ,
anyathaiva prabhustāni karoti vikaroti ca.
33. anyathaiva hi manyante puruṣāḥ tāni tāni ca
anyathaiva prabhuḥ tāni karoti vikaroti ca
33. Indeed, people perceive those various things in one way, yet the Lord (prabhu) performs and transforms them in an entirely different manner.
यथा काष्ठेन वा काष्ठमश्मानं चाश्मना पुनः ।
अयसा चाप्ययश्छिन्द्यान्निर्विचेष्टमचेतनम् ॥३४॥
34. yathā kāṣṭhena vā kāṣṭhamaśmānaṁ cāśmanā punaḥ ,
ayasā cāpyayaśchindyānnirviceṣṭamacetanam.
34. yathā kāṣṭhena vā kāṣṭham aśmānam ca aśmanā punaḥ
ayasā ca api ayaḥ chindyāt nirviceṣṭam acetanam
34. Just as one might cut wood with wood, or stone with stone, and likewise cut iron with iron - all of which are inanimate and motionless.
एवं स भगवान्देवः स्वयम्भूः प्रपितामहः ।
हिनस्ति भूतैर्भूतानि छद्म कृत्वा युधिष्ठिर ॥३५॥
35. evaṁ sa bhagavāndevaḥ svayambhūḥ prapitāmahaḥ ,
hinasti bhūtairbhūtāni chadma kṛtvā yudhiṣṭhira.
35. evam saḥ bhagavān devaḥ svayambhūḥ prapitāmahaḥ
hinasti bhūtaiḥ bhūtāni chadma kṛtvā yudhiṣṭhira
35. O Yudhishthira, in this manner, that divine Lord (bhagavān), the self-existent (svayambhū) great-grandfather (prapitāmaha), destroys living beings (bhūta) with other living beings (bhūta) by employing deception.
संप्रयोज्य वियोज्यायं कामकारकरः प्रभुः ।
क्रीडते भगवान्भूतैर्बालः क्रीडनकैरिव ॥३६॥
36. saṁprayojya viyojyāyaṁ kāmakārakaraḥ prabhuḥ ,
krīḍate bhagavānbhūtairbālaḥ krīḍanakairiva.
36. saṃprayojya viyojya ayam kāmakārakaraḥ prabhuḥ
krīḍate bhagavān bhūtaiḥ bālaḥ krīḍanakaiḥ iva
36. This Lord (prabhu), who acts according to his own will (kāmakārakaraḥ), connecting and separating beings (bhūta), the divine one (bhagavān) plays with them just as a child (bāla) plays with its toys.
न मातृपितृवद्राजन्धाता भूतेषु वर्तते ।
रोषादिव प्रवृत्तोऽयं यथायमितरो जनः ॥३७॥
37. na mātṛpitṛvadrājandhātā bhūteṣu vartate ,
roṣādiva pravṛtto'yaṁ yathāyamitaro janaḥ.
37. na mātṛpitṛvat rājan dhātā bhūteṣu vartate
roṣāt iva pravṛttaḥ ayam yathā ayam itaraḥ janaḥ
37. O King, the Creator (dhātā) does not behave towards beings as a mother and father would. Instead, He acts as if driven by anger, just like any other common person.
आर्याञ्शीलवतो दृष्ट्वा ह्रीमतो वृत्तिकर्शितान् ।
अनार्यान्सुखिनश्चैव विह्वलामीव चिन्तया ॥३८॥
38. āryāñśīlavato dṛṣṭvā hrīmato vṛttikarśitān ,
anāryānsukhinaścaiva vihvalāmīva cintayā.
38. āryān śīlavataḥ dṛṣṭvā hrīmataḥ vṛttikarśitān
anāryān sukhinaḥ ca eva vihvalāmi iva cintayā
38. Upon seeing noble (ārya) and virtuous individuals, who possess modesty (hrīmataḥ) but are distressed in their livelihood, and on the other hand, ignoble (anārya) people who are happy, I am overwhelmed with anxiety.
तवेमामापदं दृष्ट्वा समृद्धिं च सुयोधने ।
धातारं गर्हये पार्थ विषमं योऽनुपश्यति ॥३९॥
39. tavemāmāpadaṁ dṛṣṭvā samṛddhiṁ ca suyodhane ,
dhātāraṁ garhaye pārtha viṣamaṁ yo'nupaśyati.
39. tava imām āpadam dṛṣṭvā samṛddhim ca suyodhane
dhātāram garhaye pārtha viṣamam yaḥ anupaśyati
39. O Pārtha, upon seeing this misfortune of yours and the prosperity of Suyodhana, I criticize the Creator (dhātā) who regards things with partiality.
आर्यशास्त्रातिगे क्रूरे लुब्धे धर्मापचायिनि ।
धार्तराष्ट्रे श्रियं दत्त्वा धाता किं फलमश्नुते ॥४०॥
40. āryaśāstrātige krūre lubdhe dharmāpacāyini ,
dhārtarāṣṭre śriyaṁ dattvā dhātā kiṁ phalamaśnute.
40. āryaśāstrātige krūre lubdhe dharmāpacāyini
dhārtarāṣṭre śriyam dattvā dhātā kim phalam aśnute
40. What benefit does the Creator (dhātā) obtain by granting prosperity to the son of Dhṛtarāṣṭra (Dhārtarāṣṭra) – who transgresses noble (ārya) laws, is cruel, greedy, and diminishes the natural law (dharma)?
कर्म चेत्कृतमन्वेति कर्तारं नान्यमृच्छति ।
कर्मणा तेन पापेन लिप्यते नूनमीश्वरः ॥४१॥
41. karma cetkṛtamanveti kartāraṁ nānyamṛcchati ,
karmaṇā tena pāpena lipyate nūnamīśvaraḥ.
41. karma cet kṛtam anveti kartāram na anyam ṛcchati
karmaṇā tena pāpena lipyate nūnam īśvaraḥ
41. If a deed (karma) that is performed follows the doer and does not affect anyone else, then surely the Lord (īśvara) Himself would be tainted by that sinful action (karma).
अथ कर्म कृतं पापं न चेत्कर्तारमृच्छति ।
कारणं बलमेवेह जनाञ्शोचामि दुर्बलान् ॥४२॥
42. atha karma kṛtaṁ pāpaṁ na cetkartāramṛcchati ,
kāraṇaṁ balameveha janāñśocāmi durbalān.
42. atha karma kṛtam pāpam na cet kartāram ṛcchati
kāraṇam balam eva iha janān śocāmi durbalān
42. But if a sinful action (karma) performed does not reach its doer, then force alone is the cause here, and I lament for the weak.