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महाभारतः       mahābhārataḥ - book-5, chapter-132

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विदुरोवाच ।
अथैतस्यामवस्थायां पौरुषं हातुमिच्छसि ।
निहीनसेवितं मार्गं गमिष्यस्यचिरादिव ॥१॥
1. vidurovāca ,
athaitasyāmavasthāyāṁ pauruṣaṁ hātumicchasi ,
nihīnasevitaṁ mārgaṁ gamiṣyasyacirādiva.
1. viduraḥ uvāca atha etasyām avasthāyām pauruṣam hātum
icchasi nihīnasevitam mārgam gamiṣyasi acirāt iva
1. viduraḥ uvāca atha etasyām avasthāyām pauruṣam hātum
icchasi acirāt iva nihīnasevitam mārgam gamiṣyasi
1. Vidura said: "Now, in this situation, you wish to abandon your courage (pauruṣa). You will soon follow the path frequented by the ignoble."
यो हि तेजो यथाशक्ति न दर्शयति विक्रमात् ।
क्षत्रियो जीविताकाङ्क्षी स्तेन इत्येव तं विदुः ॥२॥
2. yo hi tejo yathāśakti na darśayati vikramāt ,
kṣatriyo jīvitākāṅkṣī stena ityeva taṁ viduḥ.
2. yaḥ hi tejaḥ yathāśakti na darśayati vikramāt
kṣatriyaḥ jīvitākāṅkṣī stenaḥ iti eva tam viduḥ
2. yaḥ kṣatriyaḥ hi jīvitākāṅkṣī yathāśakti vikramāt
tejaḥ na darśayati tam stenaḥ iti eva viduḥ
2. Indeed, a kṣatriya who, clinging to life, does not demonstrate his brilliance (tejas) and valor according to his capacity (śakti), people consider him a thief.
अर्थवन्त्युपपन्नानि वाक्यानि गुणवन्ति च ।
नैव संप्राप्नुवन्ति त्वां मुमूर्षुमिव भेषजम् ॥३॥
3. arthavantyupapannāni vākyāni guṇavanti ca ,
naiva saṁprāpnuvanti tvāṁ mumūrṣumiva bheṣajam.
3. arthavanti upapannāni vākyāni guṇavanti ca na
eva samprāpnuvanti tvām mumūrṣum iva bheṣajam
3. guṇavanti ca arthavanti upapannāni vākyāni
mumūrṣum iva bheṣajam tvām na eva samprāpnuvanti
3. Significant, well-founded, and excellent statements certainly do not benefit you, just as medicine does not help one who is dying.
सन्ति वै सिन्धुराजस्य संतुष्टा बहवो जनाः ।
दौर्बल्यादासते मूढा व्यसनौघप्रतीक्षिणः ॥४॥
4. santi vai sindhurājasya saṁtuṣṭā bahavo janāḥ ,
daurbalyādāsate mūḍhā vyasanaughapratīkṣiṇaḥ.
4. santi vai sindhurājasya saṃtuṣṭāḥ bahavaḥ janāḥ
daurbalyāt āsate mūḍhāḥ vyasanaughapratīkṣiṇaḥ
4. sindhurājasya bahavaḥ saṃtuṣṭāḥ janāḥ vai santi
mūḍhāḥ daurbalyāt vyasanaughapratīkṣiṇaḥ āsate
4. Indeed, many people belonging to the King of Sindhu (Jayadratha) are contented. These deluded ones remain inactive due to weakness, merely awaiting a torrent of misfortunes.
सहायोपचयं कृत्वा व्यवसाय्य ततस्ततः ।
अनुदुष्येयुरपरे पश्यन्तस्तव पौरुषम् ॥५॥
5. sahāyopacayaṁ kṛtvā vyavasāyya tatastataḥ ,
anuduṣyeyurapare paśyantastava pauruṣam.
5. sahāyopacayam kṛtvā vyavasāyya tatas tataḥ
anudūṣyeyuḥ apare paśyantaḥ tava pauruṣam
5. tatas tataḥ sahāyopacayam kṛtvā vyavasāyya,
tava pauruṣam paśyantaḥ apare anudūṣyeyuḥ
5. Having gathered allies and made efforts from various quarters, others, seeing your prowess, would surely follow you.
तैः कृत्वा सह संघातं गिरिदुर्गालयांश्चर ।
काले व्यसनमाकाङ्क्षन्नैवायमजरामरः ॥६॥
6. taiḥ kṛtvā saha saṁghātaṁ giridurgālayāṁścara ,
kāle vyasanamākāṅkṣannaivāyamajarāmaraḥ.
6. taiḥ kṛtvā saha saṃghātam giridurgālayān cara
kāle vyasanam ākāṅkṣan na eva ayam ajarāmaraḥ
6. taiḥ saha saṃghātam kṛtvā giridurgālayān cara
ayam kāle vyasanam ākāṅkṣan na eva ajarāmaraḥ
6. Make an alliance with them, and move among those dwelling in mountain fortresses. This (enemy), desiring calamity in due time, is certainly neither ageless nor immortal.
संजयो नामतश्च त्वं न च पश्यामि तत्त्वयि ।
अन्वर्थनामा भव मे पुत्र मा व्यर्थनामकः ॥७॥
7. saṁjayo nāmataśca tvaṁ na ca paśyāmi tattvayi ,
anvarthanāmā bhava me putra mā vyarthanāmakaḥ.
7. saṃjayaḥ nāmataḥ ca tvam na ca paśyāmi tat tvayi
anvarthanāmā bhava me putra mā vyarthanāmakaḥ
7. putra me tvam nāmataḥ saṃjayaḥ ca tvayi tat na ca
paśyāmi me putra anvarthanāmā bhava mā vyarthanāmakaḥ
7. You are Saṃjaya by name, but I do not see that (victorious quality) in you. My son, be true to your name (anvarthanāmā), and do not be one whose name is meaningless (vyarthanāmakaḥ).
सम्यग्दृष्टिर्महाप्राज्ञो बालं त्वां ब्राह्मणोऽब्रवीत् ।
अयं प्राप्य महत्कृच्छ्रं पुनर्वृद्धिं गमिष्यति ॥८॥
8. samyagdṛṣṭirmahāprājño bālaṁ tvāṁ brāhmaṇo'bravīt ,
ayaṁ prāpya mahatkṛcchraṁ punarvṛddhiṁ gamiṣyati.
8. samyagdṛṣṭiḥ mahāprājñaḥ bālam tvām brāhmaṇaḥ abravīt
ayam prāpya mahat kṛcchram punaḥ vṛddhim gamiṣyati
8. samyagdṛṣṭiḥ mahāprājñaḥ brāhmaṇaḥ bālam tvām abravīt
ayam mahat kṛcchram prāpya punaḥ vṛddhim gamiṣyati
8. A brāhmaṇa (sage) of perfect insight (samyagdṛṣṭi) and great wisdom (mahāprājña) said to you, a child, 'This one (referring to you), after experiencing great hardship, will again attain prosperity and growth.'
तस्य स्मरन्ती वचनमाशंसे विजयं तव ।
तस्मात्तात ब्रवीमि त्वां वक्ष्यामि च पुनः पुनः ॥९॥
9. tasya smarantī vacanamāśaṁse vijayaṁ tava ,
tasmāttāta bravīmi tvāṁ vakṣyāmi ca punaḥ punaḥ.
9. tasya smarantī vacanam āśaṃse vijayam tava
tasmāt tāta bravīmi tvām vakṣyāmi ca punaḥ punaḥ
9. tasya vacanam smarantī tava vijayam āśaṃse
tasmāt tāta tvām bravīmi ca punaḥ punaḥ vakṣyāmi
9. Remembering his words (the sage's prediction), I hope for your victory. Therefore, my dear child, I tell you this, and I will repeat it again and again.
यस्य ह्यर्थाभिनिर्वृत्तौ भवन्त्याप्यायिताः परे ।
तस्यार्थसिद्धिर्नियता नयेष्वर्थानुसारिणः ॥१०॥
10. yasya hyarthābhinirvṛttau bhavantyāpyāyitāḥ pare ,
tasyārthasiddhirniyatā nayeṣvarthānusāriṇaḥ.
10. yasya hi arthābhinirvṛttau bhavanti āpyāyitāḥ pare
tasya arthasiddhiḥ niyatā nayesv arthānusāriṇaḥ
10. yasya hi arthābhinirvṛttau pare āpyāyitāḥ bhavanti
tasya arthānusāriṇaḥ nayesv arthasiddhiḥ niyatā
10. Indeed, for one whose successful pursuit of objectives (arthābhinirvṛtti) brings gratification to others, the fulfillment of his objectives (arthasiddhi) is certain, provided he follows policies (naya) consistent with his aims.
समृद्धिरसमृद्धिर्वा पूर्वेषां मम संजय ।
एवं विद्वान्युद्धमना भव मा प्रत्युपाहर ॥११॥
11. samṛddhirasamṛddhirvā pūrveṣāṁ mama saṁjaya ,
evaṁ vidvānyuddhamanā bhava mā pratyupāhara.
11. samṛddhiḥ asamṛddhiḥ vā pūrveṣām mama saṃjaya
evam vidvān yuddhamanāḥ bhava mā pratyupāhara
11. saṃjaya,
pūrveṣām mama samṛddhiḥ vā asamṛddhiḥ evam vidvān,
yuddhamanāḥ bhava,
mā pratyupāhara
11. O Sanjaya, knowing that both prosperity and misfortune have been the lot of my ancestors and myself, be resolute in battle; do not retreat.
नातः पापीयसीं कांचिदवस्थां शम्बरोऽब्रवीत् ।
यत्र नैवाद्य न प्रातर्भोजनं प्रतिदृश्यते ॥१२॥
12. nātaḥ pāpīyasīṁ kāṁcidavasthāṁ śambaro'bravīt ,
yatra naivādya na prātarbhojanaṁ pratidṛśyate.
12. na ataḥ pāpīyasīm kāñcit avasthām śambaraḥ abravīt
yatra na eva adya na prātaḥ bhojanam pratidṛśyate
12. śambaraḥ ataḥ pāpīyasīm kāñcit avasthām na abravīt,
yatra na eva adya na prātaḥ bhojanam pratidṛśyate
12. Shambara did not declare any state (avasthā) worse than this, where food is not seen available either today or tomorrow.
पतिपुत्रवधादेतत्परमं दुःखमब्रवीत् ।
दारिद्र्यमिति यत्प्रोक्तं पर्यायमरणं हि तत् ॥१३॥
13. patiputravadhādetatparamaṁ duḥkhamabravīt ,
dāridryamiti yatproktaṁ paryāyamaraṇaṁ hi tat.
13. patiputravadhāt etat paramam duḥkham abravīt
dāridryam iti yat proktam paryāyamaraṇam hi tat
13. etat duḥkham,
patiputravadhāt paramam abravīt; yat dāridryam iti proktam,
tat hi paryāyamaraṇam
13. It was declared that this (poverty) is a supreme sorrow, worse than the death of a husband and sons. For what is called poverty (dāridrya) is indeed a continuous dying.
अहं महाकुले जाता ह्रदाद्ध्रदमिवागता ।
ईश्वरी सर्वकल्याणैर्भर्त्रा परमपूजिता ॥१४॥
14. ahaṁ mahākule jātā hradāddhradamivāgatā ,
īśvarī sarvakalyāṇairbhartrā paramapūjitā.
14. aham mahākule jātā hradāt hradam iva āgatā
īśvarī sarvakalyāṇaiḥ bhartrā paramapūjitā
14. aham mahākule jātā,
hradāt hradam iva āgatā,
sarvakalyāṇaiḥ īśvarī,
bhartrā paramapūjitā
14. I was born into a noble family and have arrived (here) like water moving from one lake to another. I am a powerful woman (īśvarī), possessing all good fortunes (kalyāṇa), and supremely revered by my husband.
महार्हमाल्याभरणां सुमृष्टाम्बरवाससम् ।
पुरा दृष्ट्वा सुहृद्वर्गो मामपश्यत्सुदुर्गताम् ॥१५॥
15. mahārhamālyābharaṇāṁ sumṛṣṭāmbaravāsasam ,
purā dṛṣṭvā suhṛdvargo māmapaśyatsudurgatām.
15. mahārhamālyābharaṇām sumṛṣṭāmbaravāsasam purā
dṛṣṭvā suhṛdvargaḥ mām apaśyat sudurgatām
15. purā mahārhamālyābharaṇām sumṛṣṭāmbaravāsasam
mām dṛṣṭvā suhṛdvargaḥ sudurgatām apaśyat
15. My circle of friends, who formerly saw me adorned with costly garlands and ornaments and wearing very clean clothes, now sees me in great distress.
यदा मां चैव भार्यां च द्रष्टासि भृशदुर्बले ।
न तदा जीवितेनार्थो भविता तव संजय ॥१६॥
16. yadā māṁ caiva bhāryāṁ ca draṣṭāsi bhṛśadurbale ,
na tadā jīvitenārtho bhavitā tava saṁjaya.
16. yadā mām ca eva bhāryām ca draṣṭāsi bhṛśadurabale
na tadā jīvitena arthaḥ bhavitā tava saṃjaya
16. saṃjaya yadā mām ca eva bhāryām ca bhṛśadurabale
draṣṭāsi tadā tava jīvitena arthaḥ na bhavitā
16. O Sañjaya, when you see both me and my wife in an extremely weakened state, then there will be no purpose (artha) for you in living.
दासकर्मकरान्भृत्यानाचार्यर्त्विक्पुरोहितान् ।
अवृत्त्यास्मान्प्रजहतो दृष्ट्वा किं जीवितेन ते ॥१७॥
17. dāsakarmakarānbhṛtyānācāryartvikpurohitān ,
avṛttyāsmānprajahato dṛṣṭvā kiṁ jīvitena te.
17. dāsakarmakarān bhṛtyān ācāryartvikpurohitān
avṛttyā asmān prajahataḥ dṛṣṭvā kim jīvitena te
17. avṛttyā dāsakarmakarān bhṛtyān ācāryartvikpurohitān
asmān prajahataḥ dṛṣṭvā te jīvitena kim
17. What is the purpose of living for you (te) after seeing (dṛṣṭvā) our servants, workers, dependents, teachers, ritual priests, and family priests abandoning (prajahataḥ) us (asmān) due to a lack of livelihood (avṛttyā)?
यदि कृत्यं न पश्यामि तवाद्येह यथा पुरा ।
श्लाघनीयं यशस्यं च का शान्तिर्हृदयस्य मे ॥१८॥
18. yadi kṛtyaṁ na paśyāmi tavādyeha yathā purā ,
ślāghanīyaṁ yaśasyaṁ ca kā śāntirhṛdayasya me.
18. yadi kṛtyam na paśyāmi tava adya iha yathā purā
ślāghanīyam yaśasyam ca kā śāntiḥ hṛdayasya me
18. yadi adya iha purā yathā tava ślāghanīyam ca yaśasyam kṛtyam na paśyāmi,
(tarhi) me hṛdayasya kā śāntiḥ (bhavet)
18. If I do not see a praiseworthy and glorious (yaśasya) duty for you here today, as I did formerly, what peace (śānti) will there be for my heart?
नेति चेद्ब्राह्मणान्ब्रूयां दीर्यते हृदयं मम ।
न ह्यहं न च मे भर्ता नेति ब्राह्मणमुक्तवान् ॥१९॥
19. neti cedbrāhmaṇānbrūyāṁ dīryate hṛdayaṁ mama ,
na hyahaṁ na ca me bhartā neti brāhmaṇamuktavān.
19. na iti cet brāhmaṇān brūyām dīryate hṛdayam mama na
hi aham na ca me bhartā na iti brāhmaṇam uktavān
19. cet na iti brūyām brāhmaṇān mama hṛdayam dīryate hi
na aham na ca me bhartā brāhmaṇam na iti uktavān
19. If I were to say 'no' to the brahmins, my heart would surely break. Indeed, neither I nor my husband have ever said 'no' to a brahmin.
वयमाश्रयणीयाः स्म नाश्रितारः परस्य च ।
सान्यानाश्रित्य जीवन्ती परित्यक्ष्यामि जीवितम् ॥२०॥
20. vayamāśrayaṇīyāḥ sma nāśritāraḥ parasya ca ,
sānyānāśritya jīvantī parityakṣyāmi jīvitam.
20. vayam āśrayaṇīyāḥ sma na āśritāraḥ parasya ca
sā anyān āśritya jīvantī parityakṣyāmi jīvitam
20. vayam āśrayaṇīyāḥ sma ca parasya āśritāraḥ na
sā anyān āśritya jīvantī jīvitam parityakṣyāmi
20. We are worthy of being taken refuge in, not dependents of others. If she lives by relying on others, I will abandon my life.
अपारे भव नः पारमप्लवे भव नः प्लवः ।
कुरुष्व स्थानमस्थाने मृतान्संजीवयस्व नः ॥२१॥
21. apāre bhava naḥ pāramaplave bhava naḥ plavaḥ ,
kuruṣva sthānamasthāne mṛtānsaṁjīvayasva naḥ.
21. apāre bhava naḥ pāram aplave bhava naḥ plavaḥ
kuruṣva sthānam asthāne mṛtān saṃjīvayasva naḥ
21. apāre naḥ pāram bhava aplave naḥ plavaḥ bhava
asthāne sthānam kuruṣva naḥ mṛtān saṃjīvayasva
21. In this shoreless existence, be our shore; in this boatless state, be our boat. Create a place for us where there is no place, and revive us, who are as good as dead.
सर्वे ते शत्रवः सह्या न चेज्जीवितुमिच्छसि ।
अथ चेदीदृशीं वृत्तिं क्लीबामभ्युपपद्यसे ॥२२॥
22. sarve te śatravaḥ sahyā na cejjīvitumicchasi ,
atha cedīdṛśīṁ vṛttiṁ klībāmabhyupapadyase.
22. sarve te śatravaḥ sahyāḥ na cet jīvitum icchasi
atha cet īdṛśīm vṛttim klībām abhyupapadyase
22. cet jīvitum icchasi [tataḥ] te sarve śatravaḥ
sahyāḥ atha cet īdṛśīm klībām vṛttim abhyupapadyase
22. You must endure all your enemies if you wish to live. But if you adopt such a cowardly disposition...
निर्विण्णात्मा हतमना मुञ्चैतां पापजीविकाम् ।
एकशत्रुवधेनैव शूरो गच्छति विश्रुतिम् ॥२३॥
23. nirviṇṇātmā hatamanā muñcaitāṁ pāpajīvikām ,
ekaśatruvadhenaiva śūro gacchati viśrutim.
23. nirviṇṇa-ātmā hata-manā muñca etām pāpa-jīvikām
| eka-śatru-vadhena eva śūraḥ gacchati viśrutim
23. nirviṇṇa-ātmā hata-manā etām pāpa-jīvikām muñca
eka-śatru-vadhena eva śūraḥ viśrutim gacchati
23. O you whose spirit (ātman) is dejected and whose mind is disheartened, abandon this sinful livelihood! Indeed, a hero attains great fame by merely slaying a single enemy.
इन्द्रो वृत्रवधेनैव महेन्द्रः समपद्यत ।
माहेन्द्रं च ग्रहं लेभे लोकानां चेश्वरोऽभवत् ॥२४॥
24. indro vṛtravadhenaiva mahendraḥ samapadyata ,
māhendraṁ ca grahaṁ lebhe lokānāṁ ceśvaro'bhavat.
24. indraḥ vṛtravadhena eva mahendraḥ samapadyata
māhendraṃ ca grahaṃ lebhe lokānāṃ ca īśvaraḥ abhavat
24. indraḥ vṛtravadhena eva mahendraḥ samapadyata ca
māhendraṃ grahaṃ lebhe ca lokānāṃ īśvaraḥ abhavat
24. Indra became Mahendra (the great Indra) precisely by slaying Vṛtra. He also obtained the Mahendra libation cup and became the lord of the worlds.
नाम विश्राव्य वा संख्ये शत्रूनाहूय दंशितान् ।
सेनाग्रं वापि विद्राव्य हत्वा वा पुरुषं वरम् ॥२५॥
25. nāma viśrāvya vā saṁkhye śatrūnāhūya daṁśitān ,
senāgraṁ vāpi vidrāvya hatvā vā puruṣaṁ varam.
25. nāma viśrāvya vā saṅkhye śatrūn āhūya daṃśitān |
senā-agram vā api vidrāvya hatvā vā puruṣam varam
25. nāma viśrāvya vā saṅkhye daṃśitān śatrūn āhūya vā
api senā-agram vidrāvya vā varam puruṣam hatvā vā
25. Having proclaimed his name, or having challenged armored enemies in battle, or having routed the vanguard of the army, or having slain a prominent man,
यदैव लभते वीरः सुयुद्धेन महद्यशः ।
तदैव प्रव्यथन्तेऽस्य शत्रवो विनमन्ति च ॥२६॥
26. yadaiva labhate vīraḥ suyuddhena mahadyaśaḥ ,
tadaiva pravyathante'sya śatravo vinamanti ca.
26. yadā eva labhate vīraḥ su-yuddhena mahat yaśaḥ |
tadā eva pravyathante asya śatravaḥ vinamanti ca
26. yadā eva vīraḥ su-yuddhena mahat yaśaḥ labhate
tadā eva asya śatravaḥ pravyathante ca vinamanti
26. Whenever a hero achieves great fame through excellent combat, then his enemies become distressed and also submit.
त्यक्त्वात्मानं रणे दक्षं शूरं कापुरुषा जनाः ।
अवशाः पूरयन्ति स्म सर्वकामसमृद्धिभिः ॥२७॥
27. tyaktvātmānaṁ raṇe dakṣaṁ śūraṁ kāpuruṣā janāḥ ,
avaśāḥ pūrayanti sma sarvakāmasamṛddhibhiḥ.
27. tyaktvā ātmānam raṇe dakṣam śūram kāpuruṣāḥ
janāḥ avaśāḥ pūrayanti sma sarvakāmasamṛddhibhiḥ
27. kāpuruṣāḥ janāḥ raṇe dakṣam śūram ātmānam tyaktvā
avaśāḥ sarvakāmasamṛddhibhiḥ pūrayanti sma
27. Cowardly people, having abandoned their capable and brave self (ātman) in battle, unwillingly become the means by which all desired prosperity is fulfilled for others.
राज्यं वाप्युग्रविभ्रंशं संशयो जीवितस्य वा ।
प्रलब्धस्य हि शत्रोर्वै शेषं कुर्वन्ति साधवः ॥२८॥
28. rājyaṁ vāpyugravibhraṁśaṁ saṁśayo jīvitasya vā ,
pralabdhasya hi śatrorvai śeṣaṁ kurvanti sādhavaḥ.
28. rājyam vā api ugravibhraṃśam saṃśayaḥ jīvitasya vā
pralabdhasya hi śatroḥ vai śeṣam kurvanti sādhavaḥ
28. rājyam vā api ugravibhraṃśam jīvitasya vā saṃśayaḥ
hi vai sādhavaḥ pralabdhasya śatroḥ śeṣam kurvanti
28. Even facing a terrible loss of kingdom or danger to life, virtuous people indeed complete the destruction of an enemy who has been outwitted.
स्वर्गद्वारोपमं राज्यमथ वाप्यमृतोपमम् ।
रुद्धमेकायने मत्वा पतोल्मुक इवारिषु ॥२९॥
29. svargadvāropamaṁ rājyamatha vāpyamṛtopamam ,
ruddhamekāyane matvā patolmuka ivāriṣu.
29. svargadvāropamam rājyam atha vā api amṛtopamam
ruddham ekāyane matvā patolmukaḥ iva ariṣu
29. rājyam svargadvāropamam atha vā api amṛtopamam ekāyane ruddham matvā,
ariṣu patolmukaḥ iva (patet)
29. Realizing that a kingdom, which is like the gate of heaven or even like nectar, is blocked on a single, inescapable path, one should fall upon enemies like a falling firebrand.
जहि शत्रून्रणे राजन्स्वधर्ममनुपालय ।
मा त्वा पश्येत्सुकृपणं शत्रुः श्रीमान्कदाचन ॥३०॥
30. jahi śatrūnraṇe rājansvadharmamanupālaya ,
mā tvā paśyetsukṛpaṇaṁ śatruḥ śrīmānkadācana.
30. jahi śatrūn raṇe rājan svadharmam anupālaya mā
tvā paśyet sukṛpaṇam śatruḥ śrīmān kadācana
30. rājan,
raṇe śatrūn jahi! svadharmam anupālaya! śrīmān śatruḥ tvā sukṛpaṇam kadācana mā paśyet!
30. O king, slay the enemies in battle! Observe your own constitution/natural law (dharma)! May the glorious enemy never see you utterly wretched.
अस्मदीयैश्च शोचद्भिर्नदद्भिश्च परैर्वृतम् ।
अपि त्वां नानुपश्येयं दीना दीनमवस्थितम् ॥३१॥
31. asmadīyaiśca śocadbhirnadadbhiśca parairvṛtam ,
api tvāṁ nānupaśyeyaṁ dīnā dīnamavasthitam.
31. asmadīyaiḥ ca śocadbhiḥ nadadbhiḥ ca paraiḥ vṛtam
api tvām na anupaśyeyam dīnā dīnam avasthitam
31. dīnā asmadīyaiḥ ca śocadbhiḥ nadadbhiḥ ca paraiḥ
vṛtam dīnam avasthitam tvām api na anupaśyeyam
31. Wretched as I am, I could not bear to see you (tvām), also wretched (dīnam) and situated (avasthitam), surrounded (vṛtam) by our own lamenting and crying people, and by enemies.
उष्य सौवीरकन्याभिः श्लाघस्वार्थैर्यथा पुरा ।
मा च सैन्धवकन्यानामवसन्नो वशं गमः ॥३२॥
32. uṣya sauvīrakanyābhiḥ ślāghasvārthairyathā purā ,
mā ca saindhavakanyānāmavasanno vaśaṁ gamaḥ.
32. uşya sauvīrakanyābhiḥ ślāghasva arthaiḥ yathā purā
mā ca saindhavakanyānām avasannaḥ vaśam gamaḥ
32. purā yathā sauvīrakanyābhiḥ uşya arthaiḥ ślāghasva.
ca avasannaḥ saindhavakanyānām vaśam mā gamaḥ.
32. Having once resided with the maidens of Sauvīra, boast of your former prosperity as you did before. And do not, being disheartened, fall under the control of the Sindhu maidens.
युवा रूपेण संपन्नो विद्ययाभिजनेन च ।
यस्त्वादृशो विकुर्वीत यशस्वी लोकविश्रुतः ।
वोढव्ये धुर्यनडुवन्मन्ये मरणमेव तत् ॥३३॥
33. yuvā rūpeṇa saṁpanno vidyayābhijanena ca ,
yastvādṛśo vikurvīta yaśasvī lokaviśrutaḥ ,
voḍhavye dhuryanaḍuvanmanye maraṇameva tat.
33. yuvā rūpeṇa sampannaḥ vidyayā
abhijanena ca yaḥ tvādṛśaḥ vikurvīta
yaśasvī lokaviśrutaḥ voḍhavye
dhuri anaḍuvan manye maraṇam eva tat
33. yuvā rūpeṇa vidyayā abhijanena ca sampannaḥ yaśasvī lokaviśrutaḥ tvādṛśaḥ yaḥ dhuri voḍhavye anaḍuvan vikurvīta,
tat eva maraṇam manye.
33. I consider it to be death (maraṇam) itself (eva) if one like you (tvādṛśaḥ) - young (yuvā), endowed (sampannaḥ) with beauty (rūpeṇa), knowledge (vidyayā), and noble birth (abhijenena), and (ca) famous (yaśasvī) and renowned in the world (lokaviśrutaḥ) - were to act improperly (vikurvīta) by carrying a burden (dhuri voḍhavye) like an ox (anaḍuvan).
यदि त्वामनुपश्यामि परस्य प्रियवादिनम् ।
पृष्ठतोऽनुव्रजन्तं वा का शान्तिर्हृदयस्य मे ॥३४॥
34. yadi tvāmanupaśyāmi parasya priyavādinam ,
pṛṣṭhato'nuvrajantaṁ vā kā śāntirhṛdayasya me.
34. yadi tvām anupaśyāmi parasya priyavādinam
pṛṣṭhataḥ anuvrajantam vā kā śāntiḥ hṛdayasya me
34. yadi tvām parasya priyavādinam vā pṛṣṭhataḥ anuvrajantam anupaśyāmi,
me hṛdayasya kā śāntiḥ.
34. If I see (anupaśyāmi) you (tvām) speaking kindly (priyavādinam) to an enemy (parasya), or (vā) following (anuvrajantam) behind him (pṛṣṭhataḥ), what (kā) peace (śāntiḥ) will there be for my (me) heart (hṛdayasya)?
नास्मिञ्जातु कुले जातो गच्छेद्योऽन्यस्य पृष्ठतः ।
न त्वं परस्यानुधुरं तात जीवितुमर्हसि ॥३५॥
35. nāsmiñjātu kule jāto gacchedyo'nyasya pṛṣṭhataḥ ,
na tvaṁ parasyānudhuraṁ tāta jīvitumarhasi.
35. na asmin jātu kule jātaḥ gacchet yaḥ anyasya pṛṣṭhataḥ
na tvam parasya anudhuram tāta jīvitum arhasi
35. asmin kule jātu jātaḥ yaḥ anyasya pṛṣṭhataḥ na gacchet.
tāta tvam parasya anudhuram jīvitum na arhasi.
35. No one born in this family should ever follow behind another. Therefore, dear son, you should not live under the burden of another.
अहं हि क्षत्रहृदयं वेद यत्परिशाश्वतम् ।
पूर्वैः पूर्वतरैः प्रोक्तं परैः परतरैरपि ॥३६॥
36. ahaṁ hi kṣatrahṛdayaṁ veda yatpariśāśvatam ,
pūrvaiḥ pūrvataraiḥ proktaṁ paraiḥ paratarairapi.
36. aham hi kṣatrahrdayam veda yat pariśāśvatam
pūrvaiḥ pūrvataraiḥ proktam paraiḥ parataraiḥ api
36. aham hi kṣatrahrdayam veda,
yat pariśāśvatam pūrvaiḥ pūrvataraiḥ paraiḥ parataraiḥ api proktam.
36. Indeed, I know the ever-constant essence of the warrior (kṣatra), which has been declared by the ancestors, by even more ancient ones, and also by later generations and even more recent ones.
यो वै कश्चिदिहाजातः क्षत्रियः क्षत्रधर्मवित् ।
भयाद्वृत्तिसमीक्षो वा न नमेदिह कस्यचित् ॥३७॥
37. yo vai kaścidihājātaḥ kṣatriyaḥ kṣatradharmavit ,
bhayādvṛttisamīkṣo vā na namediha kasyacit.
37. yaḥ vai kaścit iha ajātaḥ kṣatriyaḥ kṣatradharmavit
bhayāt vṛttisamīkṣaḥ vā na namet iha kasyacit
37. yaḥ vai kaścit iha ajātaḥ kṣatriyaḥ kṣatradharmavit bhayāt vā vṛttisamīkṣaḥ iha kasyacit na namet.
37. Any warrior (kṣatriya) born into this world who understands the natural law (dharma) of a warrior, should never bow down to anyone, whether out of fear or in consideration of their livelihood.
उद्यच्छेदेव न नमेदुद्यमो ह्येव पौरुषम् ।
अप्यपर्वणि भज्येत न नमेदिह कस्यचित् ॥३८॥
38. udyacchedeva na namedudyamo hyeva pauruṣam ,
apyaparvaṇi bhajyeta na namediha kasyacit.
38. udyacchet eva na namet udyamaḥ hi eva pauruṣam
api aparvaṇi bhajyeta na namet iha kasyacit
38. udyacchet eva na namet.
hi udyamaḥ eva pauruṣam.
api aparvaṇi bhajyeta iha kasyacit na namet.
38. One should always strive and exert oneself, never bow down. Indeed, effort (udyama) alone is true manliness (pauruṣa). Even if one were to break at a non-joint (a weak point), one should still not bow down to anyone here.
मातङ्गो मत्त इव च परीयात्सुमहामनाः ।
ब्राह्मणेभ्यो नमेन्नित्यं धर्मायैव च संजय ॥३९॥
39. mātaṅgo matta iva ca parīyātsumahāmanāḥ ,
brāhmaṇebhyo namennityaṁ dharmāyaiva ca saṁjaya.
39. mātaṅgaḥ mattaḥ iva ca parīyāt sumahāmanāḥ
brāhmaṇebhyaḥ namet nityam dharmāya eva ca saṃjaya
39. saṃjaya sumahāmanāḥ mātaṅgaḥ mattaḥ iva ca
parīyāt brāhmaṇebhyaḥ ca dharmāya eva nityam namet
39. O Sañjaya, one who is exceedingly noble-minded should move about like a rutting elephant, and always bow to Brahmins and to (natural law/dharma) itself.
नियच्छन्नितरान्वर्णान्विनिघ्नन्सर्वदुष्कृतः ।
ससहायोऽसहायो वा यावज्जीवं तथा भवेत् ॥४०॥
40. niyacchannitarānvarṇānvinighnansarvaduṣkṛtaḥ ,
sasahāyo'sahāyo vā yāvajjīvaṁ tathā bhavet.
40. niyacchan itarān varṇān viniGnan sarvaduṣkṛtaḥ
sa-sahāyaḥ a-sahāyaḥ vā yāvat jīvam tathā bhavet
40. itarān varṇān niyacchan sarvaduṣkṛtaḥ viniGnan,
sa-sahāyaḥ vā a-sahāyaḥ,
yāvat jīvam tathā bhavet
40. Restraining other social classes and eliminating all evil deeds, he should remain so throughout his life, whether supported or without support.