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महाभारतः       mahābhārataḥ - book-5, chapter-130

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वैशंपायन उवाच ।
प्रविश्याथ गृहं तस्याश्चरणावभिवाद्य च ।
आचख्यौ तत्समासेन यद्वृत्तं कुरुसंसदि ॥१॥
1. vaiśaṁpāyana uvāca ,
praviśyātha gṛhaṁ tasyāścaraṇāvabhivādya ca ,
ācakhyau tatsamāsena yadvṛttaṁ kurusaṁsadi.
1. vaiśampāyana uvāca | praviśya atha gṛhaṃ tasyāḥ caraṇau
abhivādya ca | ācakhyau tat samāsena yat vṛttaṃ kurusaṃsadi
1. vaiśampāyana uvāca atha tasyāḥ gṛhaṃ praviśya caraṇau ca
abhivādya yat kurusaṃsadi vṛttaṃ tat samāsena ācakhyau
1. Vaiśampāyana said: Then, having entered her house and saluted her feet, he briefly recounted what had happened in the assembly of the Kurus.
वासुदेव उवाच ।
उक्तं बहुविधं वाक्यं ग्रहणीयं सहेतुकम् ।
ऋषिभिश्च मया चैव न चासौ तद्गृहीतवान् ॥२॥
2. vāsudeva uvāca ,
uktaṁ bahuvidhaṁ vākyaṁ grahaṇīyaṁ sahetukam ,
ṛṣibhiśca mayā caiva na cāsau tadgṛhītavān.
2. vāsudeva uvāca | uktaṃ bahuvidhaṃ vākyaṃ grahaṇīyaṃ
sahetukam | ṛṣibhiḥ ca mayā ca eva na ca asau tat gṛhītavān
2. vāsudeva uvāca ṛṣibhiḥ ca mayā ca eva bahuvidhaṃ
sahetukam grahaṇīyaṃ vākyaṃ uktaṃ asau ca tat na gṛhītavān
2. Vāsudeva said: Many kinds of reasonable and acceptable words were spoken by the sages and also by me, but he (Duryodhana) did not accept them.
कालपक्वमिदं सर्वं दुर्योधनवशानुगम् ।
आपृच्छे भवतीं शीघ्रं प्रयास्ये पाण्डवान्प्रति ॥३॥
3. kālapakvamidaṁ sarvaṁ duryodhanavaśānugam ,
āpṛcche bhavatīṁ śīghraṁ prayāsye pāṇḍavānprati.
3. kālapakvam idaṃ sarvaṃ duryodhanavaśānugam |
āpṛcche bhavatīṃ śīghraṃ prayāsye pāṇḍavān prati
3. idaṃ sarvaṃ kālapakvam duryodhanavaśānugam aham
bhavatīṃ śīghraṃ āpṛcche pāṇḍavān prati prayāsye
3. This whole situation is ripened by time and completely under Duryodhana's sway. I quickly bid farewell to you (Your Honor); I shall go to the Pāṇḍavas.
किं वाच्याः पाण्डवेयास्ते भवत्या वचनान्मया ।
तद्ब्रूहि त्वं महाप्राज्ञे शुश्रूषे वचनं तव ॥४॥
4. kiṁ vācyāḥ pāṇḍaveyāste bhavatyā vacanānmayā ,
tadbrūhi tvaṁ mahāprājñe śuśrūṣe vacanaṁ tava.
4. kiṃ vācyāḥ pāṇḍaveyāḥ te bhavatyā vacanāt mayā
| tat brūhi tvaṃ mahāprājñe śuśrūṣe vacanaṃ tava
4. mahāprājñe! kiṃ te pāṇḍaveyāḥ mayā bhavatyā
vacanāt vācyāḥ? tat tvaṃ brūhi tava vacanaṃ śuśrūṣe
4. What message should I, by your words, convey to those Pāṇḍavas? Tell me that, O greatly wise one, for I wish to hear your command.
कुन्त्युवाच ।
ब्रूयाः केशव राजानं धर्मात्मानं युधिष्ठिरम् ।
भूयांस्ते हीयते धर्मो मा पुत्रक वृथा कृथाः ॥५॥
5. kuntyuvāca ,
brūyāḥ keśava rājānaṁ dharmātmānaṁ yudhiṣṭhiram ,
bhūyāṁste hīyate dharmo mā putraka vṛthā kṛthāḥ.
5. kuntī uvāca | brūyāḥ keśava rājānam dharmātmānam yudhiṣṭhiram
| bhūyāms te hīyate dharmaḥ mā putrakā vṛthā kṛthāḥ
5. kuntī uvāca keśava,
tvaṃ dharmātmānam rājānam yudhiṣṭhiram brūyāḥ te bhūyāms dharmaḥ hīyate putrakā,
vṛthā mā kṛthāḥ
5. Kunti said: O Keśava, you should tell King Yudhiṣṭhira, who embodies righteousness (dharmātman), that a great part of his natural law (dharma) is being diminished. My son, do not act in vain.
श्रोत्रियस्येव ते राजन्मन्दकस्याविपश्चितः ।
अनुवाकहता बुद्धिर्धर्ममेवैकमीक्षते ॥६॥
6. śrotriyasyeva te rājanmandakasyāvipaścitaḥ ,
anuvākahatā buddhirdharmamevaikamīkṣate.
6. śrotriyasya iva te rājan mandakasya avipaścitaḥ
| anuvākahatā buddhiḥ dharmam eva ekam īkṣate
6. rājan,
mandakasya avipaścitaḥ śrotriyasya iva te buddhiḥ anuvākahatā [satī] ekam dharmam eva īkṣate
6. O King, your intellect (buddhi), like that of a dull-witted and ignorant Vedic scholar (śrotriya) whose mind is afflicted by mere rote recitation, perceives only one aspect of natural law (dharma).
अङ्गावेक्षस्व धर्मं त्वं यथा सृष्टः स्वयंभुवा ।
उरस्तः क्षत्रियः सृष्टो बाहुवीर्योपजीविता ।
क्रूराय कर्मणे नित्यं प्रजानां परिपालने ॥७॥
7. aṅgāvekṣasva dharmaṁ tvaṁ yathā sṛṣṭaḥ svayaṁbhuvā ,
urastaḥ kṣatriyaḥ sṛṣṭo bāhuvīryopajīvitā ,
krūrāya karmaṇe nityaṁ prajānāṁ paripālane.
7. aṅga avekṣasva dharmam tvam yathā
sṛṣṭaḥ svayaṃbhuvā | urastaḥ kṣatriyaḥ
sṛṣṭaḥ bāhuvīryopajīvitā | krūrāya
karmaṇe nityam prajānām paripālane
7. aṅga,
tvam yathā svayaṃbhuvā sṛṣṭaḥ (asi),
(tathā) dharmam avekṣasva kṣatriyaḥ urastaḥ sṛṣṭaḥ (asti),
(tasya) bāhuvīryopajīvitā (ca asti) nityam krūrāya karmaṇe (ca) prajānām paripālane (ca sṛṣṭaḥ asti)
7. O dear one, you should consider your natural law (dharma) just as you were created by Svayambhū (Brahma). The Kṣatriya was created from the chest, and his livelihood is through the prowess of his arms, always for fierce actions and for the protection of the subjects.
शृणु चात्रोपमामेकां या वृद्धेभ्यः श्रुता मया ।
मुचुकुन्दस्य राजर्षेरददात्पृथिवीमिमाम् ।
पुरा वैश्रवणः प्रीतो न चासौ तां गृहीतवान् ॥८॥
8. śṛṇu cātropamāmekāṁ yā vṛddhebhyaḥ śrutā mayā ,
mucukundasya rājarṣeradadātpṛthivīmimām ,
purā vaiśravaṇaḥ prīto na cāsau tāṁ gṛhītavān.
8. śṛṇu ca atra upamām ekām yā vṛddhebhyaḥ
śrutā mayā | mucukundasya rājarṣeḥ
adadāt pṛthivīm imām | purā
vaiśravaṇaḥ prītaḥ na ca asau tām gṛhītavān
8. atra ekām upamām ca śṛṇu,
yā mayā vṛddhebhyaḥ śrutā purā vaiśravaṇaḥ prītaḥ (san) rājarṣeḥ mucukundasya imām pṛthivīm adadāt ca asau tām na gṛhītavān
8. And hear here one analogy which I heard from the elders: Formerly, Vaiśravaṇa, being pleased, offered this entire earth to the royal sage Mucukunda, but he (Mucukunda) did not accept it.
बाहुवीर्यार्जितं राज्यमश्नीयामिति कामये ।
ततो वैश्रवणः प्रीतो विस्मितः समपद्यत ॥९॥
9. bāhuvīryārjitaṁ rājyamaśnīyāmiti kāmaye ,
tato vaiśravaṇaḥ prīto vismitaḥ samapadyata.
9. bāhuvīryārjitam rājyam aśnīyām iti kāmaye
tataḥ vaiśravaṇaḥ prītaḥ vismitaḥ samapadyata
9. aham bāhuvīryārjitam rājyam aśnīyām iti kāmaye
tataḥ prītaḥ vismitaḥ vaiśravaṇaḥ samapadyata
9. I desire to enjoy the kingdom acquired by the strength of my arms." Then, Vaiśravaṇa, pleased and astonished, appeared.
मुचुकुन्दस्ततो राजा सोऽन्वशासद्वसुंधराम् ।
बाहुवीर्यार्जितां सम्यक्क्षत्रधर्ममनुव्रतः ॥१०॥
10. mucukundastato rājā so'nvaśāsadvasuṁdharām ,
bāhuvīryārjitāṁ samyakkṣatradharmamanuvrataḥ.
10. mucukundaḥ tataḥ rājā saḥ anu-aśāsat vasundharām
bāhuvīryārjitām samyak kṣatradharmam anuvrataḥ
10. tataḥ rājā mucukundaḥ saḥ kṣatradharmam anuvrataḥ
bāhuvīryārjitām vasundharām samyak anu-aśāsat
10. Then King Mucukunda, adhering to the warrior's (kṣatra) constitution (dharma), properly ruled the earth, which he had acquired by the strength of his arms.
यं हि धर्मं चरन्तीह प्रजा राज्ञा सुरक्षिताः ।
चतुर्थं तस्य धर्मस्य राजा भारत विन्दति ॥११॥
11. yaṁ hi dharmaṁ carantīha prajā rājñā surakṣitāḥ ,
caturthaṁ tasya dharmasya rājā bhārata vindati.
11. yam hi dharmam caranti iha prajā rājñā surakṣitāḥ
caturtham tasya dharmasya rājā bhārata vindati
11. he bhārata,
iha rājñā surakṣitāḥ prajāḥ yam dharmam caranti,
rājā tasya dharmasya caturtham vindati
11. Indeed, the subjects (prajā) who are well-protected by the king here follow their natural law (dharma); of that (dharma), O Bhārata, the king obtains a fourth part.
राजा चरति चेद्धर्मं देवत्वायैव कल्पते ।
स चेदधर्मं चरति नरकायैव गच्छति ॥१२॥
12. rājā carati ceddharmaṁ devatvāyaiva kalpate ,
sa cedadharmaṁ carati narakāyaiva gacchati.
12. rājā carati cet dharmam devatvāya eva kalpate
saḥ cet adharmam carati narakāya eva gacchati
12. rājā cet dharmam carati,
(saḥ) devatvāya eva kalpate cet saḥ adharmam carati,
(saḥ) narakāya eva gacchati
12. If the king follows the natural law (dharma), he indeed becomes fit for divinity. If he follows unrighteousness (adharma), he indeed goes to hell.
दण्डनीतिः स्वधर्मेण चातुर्वर्ण्यं नियच्छति ।
प्रयुक्ता स्वामिना सम्यगधर्मेभ्यश्च यच्छति ॥१३॥
13. daṇḍanītiḥ svadharmeṇa cāturvarṇyaṁ niyacchati ,
prayuktā svāminā samyagadharmebhyaśca yacchati.
13. daṇḍanītiḥ svadharmeṇa cāturvarṇyam niyacchati
prayuktā svāminā samyak adharmebhyaḥ ca yacchati
13. daṇḍanītiḥ svadharmeṇa cāturvarṇyam niyacchati
svāminā samyak prayuktā ca adharmebhyaḥ yacchati
13. The science of governance (daṇḍanīti), by means of its own natural law (dharma), regulates the four social classes. When properly applied by the ruler, it also protects them from unrighteousness.
दण्डनीत्यां यदा राजा सम्यक्कार्त्स्न्येन वर्तते ।
तदा कृतयुगं नाम कालः श्रेष्ठः प्रवर्तते ॥१४॥
14. daṇḍanītyāṁ yadā rājā samyakkārtsnyena vartate ,
tadā kṛtayugaṁ nāma kālaḥ śreṣṭhaḥ pravartate.
14. daṇḍanītyām yadā rājā samyak kārtsnyena vartate
tadā kṛtayugam nāma kālaḥ śreṣṭhaḥ pravartate
14. yadā rājā daṇḍanītyām samyak kārtsnyena vartate
tadā kṛtayugam nāma śreṣṭhaḥ kālaḥ pravartate
14. When a king conducts himself properly and fully in accordance with the science of governance (daṇḍanīti), then the most excellent age, called Kṛtayuga, prevails.
कालो वा कारणं राज्ञो राजा वा कालकारणम् ।
इति ते संशयो मा भूद्राजा कालस्य कारणम् ॥१५॥
15. kālo vā kāraṇaṁ rājño rājā vā kālakāraṇam ,
iti te saṁśayo mā bhūdrājā kālasya kāraṇam.
15. kālaḥ vā kāraṇam rājñaḥ rājā vā kālakāraṇam
iti te saṃśayaḥ mā bhūt rājā kālasya kāraṇam
15. kālaḥ rājñaḥ kāraṇam vā rājā kālakāraṇam
iti te saṃśayaḥ mā bhūt rājā kālasya kāraṇam
15. Is time the cause of the king, or is the king the cause of time (the age)? May you not have this doubt, for the king is indeed the cause of the age.
राजा कृतयुगस्रष्टा त्रेताया द्वापरस्य च ।
युगस्य च चतुर्थस्य राजा भवति कारणम् ॥१६॥
16. rājā kṛtayugasraṣṭā tretāyā dvāparasya ca ,
yugasya ca caturthasya rājā bhavati kāraṇam.
16. rājā kṛtayugasraṣṭā tretāyā dvāparasya ca
yugasya ca caturthasya rājā bhavati kāraṇam
16. rājā kṛtayugasraṣṭā bhavati tretāyāḥ dvāparasya
ca yugasya ca caturthasya rājā kāraṇam bhavati
16. The king is the creator of the Kṛta age, and of the Tretā and Dvāpara ages. The king is also the cause of the fourth age.
कृतस्य कारणाद्राजा स्वर्गमत्यन्तमश्नुते ।
त्रेतायाः कारणाद्राजा स्वर्गं नात्यन्तमश्नुते ।
प्रवर्तनाद्द्वापरस्य यथाभागमुपाश्नुते ॥१७॥
17. kṛtasya kāraṇādrājā svargamatyantamaśnute ,
tretāyāḥ kāraṇādrājā svargaṁ nātyantamaśnute ,
pravartanāddvāparasya yathābhāgamupāśnute.
17. kṛtasya kāraṇāt rājā svargam atyantam
aśnute | tretāyāḥ kāraṇāt rājā
svargam na atyantam aśnute | pravartanāt
dvāparasya yathābhāgam upāśnute
17. kṛtasya kāraṇāt rājā svargam atyantam
aśnute tretāyāḥ kāraṇāt rājā
svargam na atyantam aśnute dvāparasya
pravartanāt yathābhāgam upāśnute
17. Owing to the Kṛta Yuga, a king enjoys heaven (svarga) to the fullest extent. Due to the Tretā Yuga, a king does not enjoy heaven (svarga) to the fullest extent. With the advent of the Dvāpara Yuga, he experiences it according to his due share.
ततो वसति दुष्कर्मा नरके शाश्वतीः समाः ।
राजदोषेण हि जगत्स्पृश्यते जगतः स च ॥१८॥
18. tato vasati duṣkarmā narake śāśvatīḥ samāḥ ,
rājadoṣeṇa hi jagatspṛśyate jagataḥ sa ca.
18. tataḥ vasati duṣkarmā narake śāśvatīḥ samāḥ
| rājadoṣeṇa hi jagat spṛśyate jagataḥ saḥ ca
18. tataḥ duṣkarmā narake śāśvatīḥ samāḥ vasati
hi rājadoṣeṇa jagat spṛśyate ca saḥ jagataḥ
18. Subsequently, the king who commits evil deeds resides eternally in hell. Indeed, the world is afflicted by the king's fault, and he, in turn, is also affected by the world's condition.
राजधर्मानवेक्षस्व पितृपैतामहोचितान् ।
नैतद्राजर्षिवृत्तं हि यत्र त्वं स्थातुमिच्छसि ॥१९॥
19. rājadharmānavekṣasva pitṛpaitāmahocitān ,
naitadrājarṣivṛttaṁ hi yatra tvaṁ sthātumicchasi.
19. rājadharmān avekṣasva pitṛpaitāmahocitān | na
etat rājarṣivṛttam hi yatra tvam sthātum icchasi
19. (tvam) pitṛpaitāmahocitān rājadharmān avekṣasva hi
yatra tvam sthātum icchasi etat rājarṣivṛttam na
19. Observe the royal duties (dharma) that are fitting for your fathers and grandfathers. For this conduct in which you wish to persist is certainly not characteristic of royal sages (rājarṣi).
न हि वैक्लव्यसंसृष्ट आनृशंस्ये व्यवस्थितः ।
प्रजापालनसंभूतं किंचित्प्राप फलं नृपः ॥२०॥
20. na hi vaiklavyasaṁsṛṣṭa ānṛśaṁsye vyavasthitaḥ ,
prajāpālanasaṁbhūtaṁ kiṁcitprāpa phalaṁ nṛpaḥ.
20. na hi vaiklavyasaṃsṛṣṭaḥ ānṛśaṃsye vyavasthitaḥ
| prajāpālanasaṃbhūtam kiñcit prāpa phalam nṛpaḥ
20. na hi nṛpaḥ vaiklavyasaṃsṛṣṭaḥ ānṛśaṃsye vyavasthitaḥ
(api) prajāpālanasaṃbhūtam kiñcit phalam prāpa
20. Indeed, a king, when afflicted by distress (vaiklavya), obtains no fruit from protecting his subjects, even if he is established in compassion.
न ह्येतामाशिषं पाण्डुर्न चाहं न पितामहः ।
प्रयुक्तवन्तः पूर्वं ते यया चरसि मेधया ॥२१॥
21. na hyetāmāśiṣaṁ pāṇḍurna cāhaṁ na pitāmahaḥ ,
prayuktavantaḥ pūrvaṁ te yayā carasi medhayā.
21. na hi etām āśiṣam pāṇḍuḥ na ca aham na pitāmahaḥ
| prayuktavantaḥ pūrvam te yayā carasi medhayā
21. hi na pāṇḍuḥ na aham na ca pitāmahaḥ te pūrvam
etām āśiṣam prayuktavantaḥ yayā medhayā carasi
21. Indeed, neither Pandu, nor I, nor even grandfather (Bhishma) ever bestowed such a blessing as the keen intellect (medhā) with which you are now acting.
यज्ञो दानं तपः शौर्यं प्रजासंतानमेव च ।
माहात्म्यं बलमोजश्च नित्यमाशंसितं मया ॥२२॥
22. yajño dānaṁ tapaḥ śauryaṁ prajāsaṁtānameva ca ,
māhātmyaṁ balamojaśca nityamāśaṁsitaṁ mayā.
22. yajñaḥ dānam tapaḥ śauryam prajāsaṃtānam eva ca
| māhātmyam balam ojaḥ ca nityam āśaṃsitam mayā
22. mayā nityam yajñaḥ dānam tapaḥ śauryam prajāsaṃtānam
eva ca māhātmyam balam ojaḥ ca āśaṃsitam
22. Sacrifice (yajña), charity (dāna), austerity (tapas), valor, the continuation of progeny, and also greatness, strength, and vigor (ojas) - these have always been wished for by me.
नित्यं स्वाहा स्वधा नित्यं ददुर्मानुषदेवताः ।
दीर्घमायुर्धनं पुत्रान्सम्यगाराधिताः शुभाः ॥२३॥
23. nityaṁ svāhā svadhā nityaṁ dadurmānuṣadevatāḥ ,
dīrghamāyurdhanaṁ putrānsamyagārādhitāḥ śubhāḥ.
23. nityam svāhā svadhā nityam daduḥ mānuṣadevatāḥ |
dīrgham āyuḥ dhanam putrān samyak ārādhitāḥ śubhāḥ
23. nityam mānuṣadevatāḥ nityam svāhā svadhā daduḥ samyak
ārādhitāḥ śubhāḥ dīrgham āyuḥ dhanam putrān (daduḥ)
23. Indeed, offerings made with 'svāhā' (to the gods) and 'svadhā' (to the ancestors) were always received by the revered Brahmins (mānuṣadevatāḥ). These auspicious ones (śubhāḥ), when properly propitiated, then bestowed long life, wealth, and sons.
पुत्रेष्वाशासते नित्यं पितरो दैवतानि च ।
दानमध्ययनं यज्ञं प्रजानां परिपालनम् ॥२४॥
24. putreṣvāśāsate nityaṁ pitaro daivatāni ca ,
dānamadhyayanaṁ yajñaṁ prajānāṁ paripālanam.
24. putreṣu āśāsate nityam pitaraḥ daivatāni ca |
dānam adhyayanam yajñam prajānām paripālanam
24. pitaraḥ ca daivatāni nityam putreṣu dānam
adhyayanam yajñam prajānām paripālanam āśāsate
24. Fathers and divine beings (daivatāni) always wish for their sons (putreṣu): charity (dāna), study, Vedic ritual (yajña), and the protection of the people (prajānām paripālanam).
एतद्धर्ममधर्मं वा जन्मनैवाभ्यजायथाः ।
ते स्थ वैद्याः कुले जाता अवृत्त्या तात पीडिताः ॥२५॥
25. etaddharmamadharmaṁ vā janmanaivābhyajāyathāḥ ,
te stha vaidyāḥ kule jātā avṛttyā tāta pīḍitāḥ.
25. etat dharmam adharmam vā janmanā eva abhyajāyathāḥ
te stha vaidyāḥ kule jātāḥ avṛttyā tāta pīḍitāḥ
25. तात (tāta) जन्मनैव (janmanaiva) एतत् (etat) धर्मम् (dharmam) अधर्मं (adharmam) वा (vā) अभ्यजायथाः (abhyajāyathāḥ).
कुले (kule) जाताः (jātāḥ) वैद्याः (vaidyāḥ) ते (te) अवृत्त्या (avṛttyā) पीडिताः (pīḍitāḥ) स्थ (stha).
25. My dear (tāta), you have, by birth alone, acquired this state, whether it aligns with natural law (dharma) or is contrary to it (adharma). Those who are learned (vaidyāḥ), born into respectable families, are afflicted by a lack of livelihood.
यत्तु दानपतिं शूरं क्षुधिताः पृथिवीचराः ।
प्राप्य तृप्ताः प्रतिष्ठन्ते धर्मः कोऽभ्यधिकस्ततः ॥२६॥
26. yattu dānapatiṁ śūraṁ kṣudhitāḥ pṛthivīcarāḥ ,
prāpya tṛptāḥ pratiṣṭhante dharmaḥ ko'bhyadhikastataḥ.
26. yat tu dānapatim śūram kṣudhitāḥ pṛthivīcarāḥ prāpya
tṛptāḥ pratiṣṭhante dharmaḥ kaḥ abhyadhikaḥ tataḥ
26. यत् तु (yat tu) क्षुधिताः (kṣudhitāḥ) पृथिवीचराः (pṛthivīcarāḥ) दानपतिं (dānapatiṃ) शूरं (śūraṃ) प्राप्य (prāpya) तृप्ताः (tṛptāḥ) प्रतिष्ठन्ते (pratiṣṭhante),
ततः (tataḥ) कः (kaḥ) धर्मः (dharmaḥ) अभ्यधिकः (abhyadhikaḥ)?
26. But when hungry earth-dwellers (pṛthivīcarāḥ), having found a brave and generous lord of charity (dānapati), become satisfied and return (to their homes), what natural law (dharma) is greater than that?
दानेनान्यं बलेनान्यं तथा सूनृतयापरम् ।
सर्वतः प्रतिगृह्णीयाद्राज्यं प्राप्येह धार्मिकः ॥२७॥
27. dānenānyaṁ balenānyaṁ tathā sūnṛtayāparam ,
sarvataḥ pratigṛhṇīyādrājyaṁ prāpyeha dhārmikaḥ.
27. dānena anyam balena anyam tathā sūnṛtayā aparam
sarvataḥ pratigṛhṇīyāt rājyam prāpya iha dhārmikaḥ
27. इह (iha) राज्यम् (rājyam) प्राप्य (prāpya) धार्मिकः (dhārmikaḥ) अन्यम् (anyam) दानेन (dānena),
अन्यम् (anyam) बलेन (balena),
तथा (tathā) अपरम् (aparam) सूनृतया (sūnṛtayā) सर्वतः (sarvataḥ) प्रतिगृह्णीयात् (pratigṛhṇīyāt).
27. Having obtained a kingdom in this world, a righteous ruler (dhārmikaḥ) should secure allegiance/support from one (segment of society) through charity (dāna), from another through strength, and from yet another through pleasant and truthful speech (sūnṛtayā), receiving from all quarters.
ब्राह्मणः प्रचरेद्भैक्षं क्षत्रियः परिपालयेत् ।
वैश्यो धनार्जनं कुर्याच्छूद्रः परिचरेच्च तान् ॥२८॥
28. brāhmaṇaḥ pracaredbhaikṣaṁ kṣatriyaḥ paripālayet ,
vaiśyo dhanārjanaṁ kuryācchūdraḥ paricarecca tān.
28. brāhmaṇaḥ pracaret bhaikṣam kṣatriyaḥ paripālayet
vaiśyaḥ dhanārjanam kuryāt śūdraḥ paricaret ca tān
28. ब्राह्मणः (brāhmaṇaḥ) भैक्षं (bhaikṣaṃ) प्रचरेत् (pracaret).
क्षत्रियः (kṣatriyaḥ) परिपालयेत् (paripālayet).
वैश्यः (vaiśyaḥ) धनार्जनं (dhanārjanaṃ) कुर्यात् (kuryāt).
च (ca) शूद्रः (śūdraḥ) तान् (tān) परिचरेत् (paricaret).
28. A Brahmin should practice begging for alms. A Kshatriya should protect (the people). A Vaishya should acquire wealth. And a Shudra should serve them (the other three classes).
भैक्षं विप्रतिषिद्धं ते कृषिर्नैवोपपद्यते ।
क्षत्रियोऽसि क्षतात्त्राता बाहुवीर्योपजीविता ॥२९॥
29. bhaikṣaṁ vipratiṣiddhaṁ te kṛṣirnaivopapadyate ,
kṣatriyo'si kṣatāttrātā bāhuvīryopajīvitā.
29. bhikṣam vipratiṣiddham te kṛṣiḥ na eva upapadyate
kṣatriyaḥ asi kṣatāt trātā bāhuvīryopajīvitā
29. te bhikṣam vipratiṣiddham,
kṛṣiḥ na eva upapadyate.
kṣatriyaḥ asi,
kṣatāt trātā,
bāhuvīryopajīvitā.
29. Begging is forbidden for you; agriculture is also not suitable. You are a kshatriya (kṣatriya), a protector from harm, whose livelihood (upajīvitā) comes from the strength of your arms.
पित्र्यमंशं महाबाहो निमग्नं पुनरुद्धर ।
साम्ना दानेन भेदेन दण्डेनाथ नयेन च ॥३०॥
30. pitryamaṁśaṁ mahābāho nimagnaṁ punaruddhara ,
sāmnā dānena bhedena daṇḍenātha nayena ca.
30. pitryam aṃśam mahābāho nimagnam punar uddhara
sāmnā dānena bhedena daṇḍena atha nayena ca
30. mahābāho,
nimagnam pitryam aṃśam punar uddhara sāmnā dānena bhedena atha daṇḍena nayena ca.
30. O mighty-armed one, recover your ancestral share which is submerged, by conciliation, by gifts, by causing division, by force, and also by diplomacy.
इतो दुःखतरं किं नु यदहं हीनबान्धवा ।
परपिण्डमुदीक्षामि त्वां सूत्वामित्रनन्दन ॥३१॥
31. ito duḥkhataraṁ kiṁ nu yadahaṁ hīnabāndhavā ,
parapiṇḍamudīkṣāmi tvāṁ sūtvāmitranandana.
31. itaḥ duḥkhataram kim nu yat aham hīnabāndhavā
parapinḍam udīkṣāmi tvām sūtvā amitranandana
31. amitranandana,
itaḥ kim nu duḥkhataram? yat aham hīnabāndhavā tvām sūtvā parapinḍam udīkṣāmi.
31. What could be more painful than this, that I, deprived of my kinsmen, look forward to food from others, after giving birth to you, O delight of enemies (amitranandana)?
युध्यस्व राजधर्मेण मा निमज्जीः पितामहान् ।
मा गमः क्षीणपुण्यस्त्वं सानुजः पापिकां गतिम् ॥३२॥
32. yudhyasva rājadharmeṇa mā nimajjīḥ pitāmahān ,
mā gamaḥ kṣīṇapuṇyastvaṁ sānujaḥ pāpikāṁ gatim.
32. yudhyasva rājadharmeṇa mā nimajjīḥ pitāmahān mā
gamaḥ kṣīṇapuṇyaḥ tvam sānujaḥ pāpikām gatim
32. rājadharmeṇa yudhyasva.
pitāmahān mā nimajjīḥ.
tvam sānujaḥ kṣīṇapuṇyaḥ pāpikām gatim mā gamaḥ.
32. Fight according to the royal (rāja) law (dharma)! Do not drown your ancestors! May you not, along with your younger brothers, attain a sinful fate, having exhausted your merit (puṇya).