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महाभारतः       mahābhārataḥ - book-5, chapter-26

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युधिष्ठिर उवाच ।
कां नु वाचं संजय मे शृणोषि युद्धैषिणीं येन युद्धाद्बिभेषि ।
अयुद्धं वै तात युद्धाद्गरीयः कस्तल्लब्ध्वा जातु युध्येत सूत ॥१॥
1. yudhiṣṭhira uvāca ,
kāṁ nu vācaṁ saṁjaya me śṛṇoṣi; yuddhaiṣiṇīṁ yena yuddhādbibheṣi ,
ayuddhaṁ vai tāta yuddhādgarīyaḥ; kastallabdhvā jātu yudhyeta sūta.
1. yudhiṣṭhiraḥ uvāca kām nu vācam saṃjaya
me śṛṇoṣi yuddhaiṣiṇīm yena yuddhāt
bibheṣi ayuddham vai tāta yuddhāt garīyaḥ
kaḥ tat labdhvā jātu yudhyeta sūta
1. Yudhiṣṭhira said: 'O Sañjaya, what kind of war-seeking words of mine do you hear, such that you fear war? O dear one, indeed, peace is superior to war. Who, having attained that (peace), would ever fight, O charioteer?'
अकुर्वतश्चेत्पुरुषस्य संजय सिध्येत्संकल्पो मनसा यं यमिच्छेत् ।
न कर्म कुर्याद्विदितं ममैतदन्यत्र युद्धाद्बहु यल्लघीयः ॥२॥
2. akurvataścetpuruṣasya saṁjaya; sidhyetsaṁkalpo manasā yaṁ yamicchet ,
na karma kuryādviditaṁ mamaita;danyatra yuddhādbahu yallaghīyaḥ.
2. akurvataḥ cet puruṣasya saṃjaya
sidhyet saṃkalpaḥ manasā yam yam icchet
na karma kuryāt viditam mama
etat anyatra yuddhāt bahu yat laghīyaḥ
2. O Sañjaya, if the mental resolve of an inactive person could succeed merely by whatever he wishes, then he would perform no action (karma). This is known to me: that anything other than war is much easier.
कुतो युद्धं जातु नरः प्रजानन्को दैवशप्तोऽभिवृणीत युद्धम् ।
सुखैषिणः कर्म कुर्वन्ति पार्था धर्मादहीनं यच्च लोकस्य पथ्यम् ॥३॥
3. kuto yuddhaṁ jātu naraḥ prajāna;nko daivaśapto'bhivṛṇīta yuddham ,
sukhaiṣiṇaḥ karma kurvanti pārthā; dharmādahīnaṁ yacca lokasya pathyam.
3. kutaḥ yuddham jātu naraḥ prajānan
kaḥ daivaśaptaḥ abhivṛṇīta yuddham |
sukhaiṣiṇaḥ karma kurvanti pārtha
dharmāt ahīnam yat ca lokasya pathyam
3. What man, understanding the consequences, would ever choose war, unless he is cursed by fate? O Pārtha, those who seek happiness perform actions (karma) that are not contrary to natural law (dharma) and are beneficial for society.
कर्मोदयं सुखमाशंसमानः कृच्छ्रोपायं तत्त्वतः कर्म दुःखम् ।
सुखप्रेप्सुर्विजिघांसुश्च दुःखं य इन्द्रियाणां प्रीतिवशानुगामी ।
कामाभिध्या स्वशरीरं दुनोति यया प्रयुक्तोऽनुकरोति दुःखम् ॥४॥
4. karmodayaṁ sukhamāśaṁsamānaḥ; kṛcchropāyaṁ tattvataḥ karma duḥkham ,
sukhaprepsurvijighāṁsuśca duḥkhaṁ; ya indriyāṇāṁ prītivaśānugāmī ,
kāmābhidhyā svaśarīraṁ dunoti; yayā prayukto'nukaroti duḥkham.
4. karma udayam sukham āśaṃsamānaḥ kṛcchra upāyam tattvataḥ
karma duḥkham | sukha prepsuḥ vijighāṃsuḥ ca
duḥkham yaḥ indriyāṇām prīti vaśa anugāmī | kāma abhidhyā
sva śarīram dunoti yayā prayuktaḥ anukaroti duḥkham
4. Although one may hope for happiness as the outcome of one's actions (karma), in reality, actions (karma) that involve difficult means are fundamentally suffering. He who desires happiness and wishes to overcome suffering, yet follows the sway of his senses and their pleasures, experiences mental longing (kāmābhidhyā) which afflicts his own body. Driven by this longing, he ultimately creates suffering.
यथेध्यमानस्य समिद्धतेजसो भूयो बलं वर्धते पावकस्य ।
कामार्थलाभेन तथैव भूयो न तृप्यते सर्पिषेवाग्निरिद्धः ।
संपश्येमं भोगचयं महान्तं सहास्माभिर्धृतराष्ट्रस्य राज्ञः ॥५॥
5. yathedhyamānasya samiddhatejaso; bhūyo balaṁ vardhate pāvakasya ,
kāmārthalābhena tathaiva bhūyo; na tṛpyate sarpiṣevāgniriddhaḥ ,
saṁpaśyemaṁ bhogacayaṁ mahāntaṁ; sahāsmābhirdhṛtarāṣṭrasya rājñaḥ.
5. yathā edhyamānasya samiddha tejasaḥ bhūyaḥ balam vardhate
pāvakasya | kāma artha lābhena tathā eva bhūyaḥ
na tṛpyate sarpiṣā iva agniḥ iddhaḥ | sampasye imam
bhoga cayam mahāntam saha asmābhiḥ dhṛtarāṣṭrasya rājñaḥ
5. Just as the strength of fire, when it is being kindled and its blaze is intensified, continuously increases, so too, by the acquisition of desired objects (artha), one is never truly satisfied; rather, one desires more and more, like a fire inflamed by clarified butter. Let us clearly behold this vast accumulation of enjoyments (bhoga) belonging to King Dhṛtarāṣṭra, which is also associated with us.
नाश्रेयसामीश्वरो विग्रहाणां नाश्रेयसां गीतशब्दं शृणोति ।
नाश्रेयसः सेवते माल्यगन्धान्न चाप्यश्रेयांस्यनुलेपनानि ॥६॥
6. nāśreyasāmīśvaro vigrahāṇāṁ; nāśreyasāṁ gītaśabdaṁ śṛṇoti ,
nāśreyasaḥ sevate mālyagandhā;nna cāpyaśreyāṁsyanulepanāni.
6. na aśreyasām īśvaraḥ vigrahāṇām
na aśreyasām gīta śabdam śṛṇoti
| na aśreyasaḥ sevate mālya gandhān
na ca api aśreyāṃsi anulepanāni
6. A person who values well-being does not become the instigator or master of inauspicious conflicts, nor does he listen to the sound of inauspicious songs. He does not indulge in the fragrances of inauspicious garlands, nor does he use inauspicious anointments.
नाश्रेयसः प्रावरानध्यवस्ते कथं त्वस्मान्संप्रणुदेत्कुरुभ्यः ।
अत्रैव च स्यादवधूय एष कामः शरीरे हृदयं दुनोति ॥७॥
7. nāśreyasaḥ prāvarānadhyavaste; kathaṁ tvasmānsaṁpraṇudetkurubhyaḥ ,
atraiva ca syādavadhūya eṣa; kāmaḥ śarīre hṛdayaṁ dunoti.
7. na aśreyasaḥ prāvarān adhyavaste
kathaṃ tu asmān saṃpraṇudet
kurubhyaḥ atra eva ca syāt avadhūya
eṣaḥ kāmaḥ śarīre hṛdayaṃ dunoti
7. How can he, who does not rely on noble individuals for ignoble purposes, drive us away from the Kuru dynasty? And if this desire (of ours to remain) were to be disregarded right here, it would truly torment the heart within the body.
स्वयं राजा विषमस्थः परेषु सामस्थ्यमन्विच्छति तन्न साधु ।
यथात्मनः पश्यति वृत्तमेव तथा परेषामपि सोऽभ्युपैति ॥८॥
8. svayaṁ rājā viṣamasthaḥ pareṣu; sāmasthyamanvicchati tanna sādhu ,
yathātmanaḥ paśyati vṛttameva; tathā pareṣāmapi so'bhyupaiti.
8. svayaṃ rājā viṣamasthaḥ pareṣu
sāmasthyam anvicchati tat na sādhu
yathā ātmanaḥ paśyati vṛttam
eva tathā pareṣām api saḥ abhyupaiti
8. When a king himself is in a difficult situation and seeks reconciliation from his enemies, that is not proper. For one tends to perceive the behavior of others in the same way one perceives one's own (ātman).
आसन्नमग्निं तु निदाघकाले गम्भीरकक्षे गहने विसृज्य ।
यथा वृद्धं वायुवशेन शोचेत्क्षेमं मुमुक्षुः शिशिरव्यपाये ॥९॥
9. āsannamagniṁ tu nidāghakāle; gambhīrakakṣe gahane visṛjya ,
yathā vṛddhaṁ vāyuvaśena śoce;tkṣemaṁ mumukṣuḥ śiśiravyapāye.
9. āsannam agnim tu nidāghakāle gambhīrakakṣe gahane visṛjya
yathā vṛddham vāyuvaśena śocet kṣemam mumukṣuḥ śiśiravyapāye
9. Indeed, having released a nearby fire into a deep, dense thicket during the summer season, one would lament as it grows by the power of the wind. Similarly, a person desiring final liberation (mokṣa) seeks welfare and safety at the end of the winter.
प्राप्तैश्वर्यो धृतराष्ट्रोऽद्य राजा लालप्यते संजय कस्य हेतोः ।
प्रगृह्य दुर्बुद्धिमनार्जवे रतं पुत्रं मन्दं मूढममन्त्रिणं तु ॥१०॥
10. prāptaiśvaryo dhṛtarāṣṭro'dya rājā; lālapyate saṁjaya kasya hetoḥ ,
pragṛhya durbuddhimanārjave rataṁ; putraṁ mandaṁ mūḍhamamantriṇaṁ tu.
10. prāptaiśvaryaḥ dhṛtarāṣṭraḥ adya
rājā lālapyate sañjaya kasya hetoḥ
pragṛhya durbuddhim anārjave ratam
putram mandam mūḍham amantriṇam tu
10. O Sañjaya, for what reason does King Dhṛtarāṣṭra, who has attained sovereignty, lament so greatly today? It is because he has favored his evil-minded son, who delights in dishonesty, is dull-witted, deluded, and acts without counsel.
अनाप्तः सन्नाप्ततमस्य वाचं सुयोधनो विदुरस्यावमन्य ।
सुतस्य राजा धृतराष्ट्रः प्रियैषी संबुध्यमानो विशतेऽधर्ममेव ॥११॥
11. anāptaḥ sannāptatamasya vācaṁ; suyodhano vidurasyāvamanya ,
sutasya rājā dhṛtarāṣṭraḥ priyaiṣī; saṁbudhyamāno viśate'dharmameva.
11. anāptaḥ san āptatamasya vācam
suyodhanaḥ vidurasya avamanya sutasya
rājā dhṛtarāṣṭraḥ priyaiṣī
saṃbudhyamānaḥ viśate adharmam eva
11. Duryodhana, who was untrustworthy, disregarded the advice (vācam) of the most reliable Vidura. King Dhritarashtra, being devoted to his son, even though he fully understood (saṃbudhyamāna) [the implications], indeed entered into unrighteousness (adharma).
मेधाविनं ह्यर्थकामं कुरूणां बहुश्रुतं वाग्मिनं शीलवन्तम् ।
सूत राजा धृतराष्ट्रः कुरुभ्यो न सोऽस्मरद्विदुरं पुत्रकाम्यात् ॥१२॥
12. medhāvinaṁ hyarthakāmaṁ kurūṇāṁ; bahuśrutaṁ vāgminaṁ śīlavantam ,
sūta rājā dhṛtarāṣṭraḥ kurubhyo; na so'smaradviduraṁ putrakāmyāt.
12. medhāvinaM hi arthakāmam kurūṇām
bahuśrutam vāgminam śīlavantam
sūta rājā dhṛtarāṣṭraḥ kurubhyaḥ
na saḥ asmarat viduram putrakāmyāt
12. O Sanjaya (Sūta), King Dhritarashtra, for the benefit of the Kurus, did not recall Vidura - who was indeed intelligent, desirous of the prosperity of the Kurus, very learned, eloquent, and virtuous - due to his intense desire for his son (putrakāmyā).
मानघ्नस्य आत्मकामस्य चेर्ष्योः संरम्भिणश्चार्थधर्मातिगस्य ।
दुर्भाषिणो मन्युवशानुगस्य कामात्मनो दुर्हृदो भावनस्य ॥१३॥
13. mānaghnasya ātmakāmasya cerṣyoḥ; saṁrambhiṇaścārthadharmātigasya ,
durbhāṣiṇo manyuvaśānugasya; kāmātmano durhṛdo bhāvanasya.
13. mānaghnasya ātmakāmasya ca īrṣyoḥ
saṃrambhiṇaḥ ca arthadharmātigasya
durbhāṣiṇaḥ manyuvaśānugasya
kāmātmanaḥ durhṛdaḥ bhāvanasya
13. And of the one who destroys honor, who is self-centered (ātmakāma), envious, arrogant, and who transgresses material well-being (artha) and natural law (dharma); of the harsh-spoken, who is under the sway of anger, whose nature is desire (kāmātman), the ill-wisher, and the instigator.
अनेयस्याश्रेयसो दीर्घमन्योर्मित्रद्रुहः संजय पापबुद्धेः ।
सुतस्य राजा धृतराष्ट्रः प्रियैषी प्रपश्यमानः प्रजहाद्धर्मकामौ ॥१४॥
14. aneyasyāśreyaso dīrghamanyo;rmitradruhaḥ saṁjaya pāpabuddheḥ ,
sutasya rājā dhṛtarāṣṭraḥ priyaiṣī; prapaśyamānaḥ prajahāddharmakāmau.
14. aneyasya aśreyasaḥ dīrghamanyoḥ
mitradruhaḥ saṃjaya pāpabuddheḥ
sutasya rājā dhṛtarāṣṭraḥ priyaiṣī
prapaśyamānaḥ prajahāt dharmakāmau
14. O Sanjaya, King Dhritarashtra, devoted to his son - that unmanageable, unbeneficial, ever-wrathful, friend-betraying, and evil-minded (pāpabuddhi) son - even though he clearly perceived [the truth], abandoned both natural law (dharma) and righteous material pursuit (kāma).
तदैव मे संजय दीव्यतोऽभून्नो चेत्कुरूनागतः स्यादभावः ।
काव्यां वाचं विदुरो भाषमाणो न विन्दते धृतराष्ट्रात्प्रशंसाम् ॥१५॥
15. tadaiva me saṁjaya dīvyato'bhū;nno cetkurūnāgataḥ syādabhāvaḥ ,
kāvyāṁ vācaṁ viduro bhāṣamāṇo; na vindate dhṛtarāṣṭrātpraśaṁsām.
15. tadā eva me saṃjaya dīvyataḥ abhūt
no cet kurūn āgataḥ syāt abhāvaḥ
| kāvyām vācam viduraḥ bhāṣamāṇaḥ
na vindate dhṛtarāṣṭrāt praśaṃsām
15. O Sañjaya, at that very moment, it occurred to me when I was engaged in gambling; otherwise, the destruction of the Kurus would have come. Vidura, even while speaking wise counsel, does not receive praise from me (Dhṛtarāṣṭra).
क्षत्तुर्यदा अन्ववर्तन्त बुद्धिं कृच्छ्रं कुरून्न तदाभ्याजगाम ।
यावत्प्रज्ञामन्ववर्तन्त तस्य तावत्तेषां राष्ट्रवृद्धिर्बभूव ॥१६॥
16. kṣatturyadā anvavartanta buddhiṁ; kṛcchraṁ kurūnna tadābhyājagāma ,
yāvatprajñāmanvavartanta tasya; tāvatteṣāṁ rāṣṭravṛddhirbabhūva.
16. kṣattuḥ yadā anvavartanta buddhim
kṛcchram kurūn na tadā abhyājagāma
| yāvat prajñām anvavartanta tasya
tāvat teṣām rāṣṭravṛddhiḥ babhūva
16. Whenever the Kurus followed Vidura's counsel, adversity did not befall them then. As long as they adhered to his wisdom, so long did the prosperity of their kingdom flourish.
तदर्थलुब्धस्य निबोध मेऽद्य ये मन्त्रिणो धार्तराष्ट्रस्य सूत ।
दुःशासनः शकुनिः सूतपुत्रो गावल्गणे पश्य संमोहमस्य ॥१७॥
17. tadarthalubdhasya nibodha me'dya; ye mantriṇo dhārtarāṣṭrasya sūta ,
duḥśāsanaḥ śakuniḥ sūtaputro; gāvalgaṇe paśya saṁmohamasya.
17. tadarthalubdhasya nibodha me adya
ye mantriṇaḥ dhārtarāṣṭrasya
sūta | duḥśāsanaḥ śakuniḥ sūtaputraḥ
gāvalgaṇe paśya saṃmoham asya
17. O Sañjaya, listen to me today about Dhṛtarāṣṭra's son (Duryodhana), who is greedy for wealth, and his ministers. O son of Gavālgaṇa, behold his (Duryodhana's) utter delusion [fostered by] Duḥśāsana, Śakuni, and Karṇa (the son of Sūta).
सोऽहं न पश्यामि परीक्षमाणः कथं स्वस्ति स्यात्कुरुसृञ्जयानाम् ।
आत्तैश्वर्यो धृतराष्ट्रः परेभ्यः प्रव्राजिते विदुरे दीर्घदृष्टौ ॥१८॥
18. so'haṁ na paśyāmi parīkṣamāṇaḥ; kathaṁ svasti syātkurusṛñjayānām ,
āttaiśvaryo dhṛtarāṣṭraḥ parebhyaḥ; pravrājite vidure dīrghadṛṣṭau.
18. saḥ aham na paśyāmi parīkṣamāṇaḥ
katham svasti syāt kurusṛñjayānām |
ātta aiśvaryaḥ dhṛtarāṣṭraḥ parebhyaḥ
pravrājite vidure dīrghadṛṣṭau
18. I, Dhṛtarāṣṭra, whose sovereignty has been seized by enemies, with the far-sighted Vidura banished, cannot see, even after examining, how well-being can be for the Kurus and Sṛñjayas.
आशंसते वै धृतराष्ट्रः सपुत्रो महाराज्यमसपत्नं पृथिव्याम् ।
तस्मिञ्शमः केवलं नोपलभ्यो अत्यासन्नं मद्गतं मन्यतेऽर्थम् ॥१९॥
19. āśaṁsate vai dhṛtarāṣṭraḥ saputro; mahārājyamasapatnaṁ pṛthivyām ,
tasmiñśamaḥ kevalaṁ nopalabhyo; atyāsannaṁ madgataṁ manyate'rtham.
19. āśaṃsate vai dhṛtarāṣṭraḥ saputraḥ
mahārājyam asapatnam pṛthivyām |
tasmin śamaḥ kevalam na upalabhyaḥ
atyāsannam madgatam manyate artham
19. Dhritarashtra, along with his sons, truly desires unchallenged paramount sovereignty (mahārājyam) over the earth. Yet, in him, peace (śama) is simply not to be found. He believes his objective, which pertains to me, is imminent.
यत्तत्कर्णो मन्यते पारणीयं युद्धे गृहीतायुधमर्जुनेन ।
आसंश्च युद्धानि पुरा महान्ति कथं कर्णो नाभवद्द्वीप एषाम् ॥२०॥
20. yattatkarṇo manyate pāraṇīyaṁ; yuddhe gṛhītāyudhamarjunena ,
āsaṁśca yuddhāni purā mahānti; kathaṁ karṇo nābhavaddvīpa eṣām.
20. yat tat karṇaḥ manyate pāraṇīyam
yuddhe gṛhītāyudham arjunena |
āsan ca yuddhāni purā mahānti
katham karṇaḥ na abhavat dvīpaḥ eṣām
20. Karna believes that this armed battle is to be brought to an end by Arjuna. Yet, in the great wars that occurred previously, how is it that Karna did not become a refuge (dvīpa) for those (involved in them)?
कर्णश्च जानाति सुयोधनश्च द्रोणश्च जानाति पितामहश्च ।
अन्ये च ये कुरवस्तत्र सन्ति यथार्जुनान्नास्त्यपरो धनुर्धरः ॥२१॥
21. karṇaśca jānāti suyodhanaśca; droṇaśca jānāti pitāmahaśca ,
anye ca ye kuravastatra santi; yathārjunānnāstyaparo dhanurdharaḥ.
21. karṇaḥ ca jānāti suyodhanaḥ ca
droṇaḥ ca jānāti pitāmahaḥ ca | anye
ca ye kuravaḥ tatra santi yathā
arjunāt na asti aparaḥ dhanurdharaḥ
21. Karna knows, and Suyodhana knows, and Drona knows, and the grandfather (Bhishma) knows. And other Kurus who are present there also know that there is no other archer (dhanurdhara) superior to Arjuna.
जानन्त्येते कुरवः सर्व एव ये चाप्यन्ये भूमिपालाः समेताः ।
दुर्योधनं चापराधे चरन्तमरिंदमे फल्गुनेऽविद्यमाने ॥२२॥
22. jānantyete kuravaḥ sarva eva; ye cāpyanye bhūmipālāḥ sametāḥ ,
duryodhanaṁ cāparādhe caranta;mariṁdame phalgune'vidyamāne.
22. jānanti ete kuravaḥ sarve eva ye
ca api anye bhūmipālāḥ sametāḥ
| duryodhanam ca aparādhe
carantam ariṃdame phalgune avidyamāne
22. All these Kurus, indeed, and also the other kings who have assembled, know that Duryodhana is acting in transgression (aparādhe) when Arjuna, the subduer of enemies (ariṃdama), is not present.
तेनार्थबद्धं मन्यते धार्तराष्ट्रः शक्यं हर्तुं पाण्डवानां ममत्वम् ।
किरीटिना तालमात्रायुधेन तद्वेदिना संयुगं तत्र गत्वा ॥२३॥
23. tenārthabaddhaṁ manyate dhārtarāṣṭraḥ; śakyaṁ hartuṁ pāṇḍavānāṁ mamatvam ,
kirīṭinā tālamātrāyudhena; tadvedinā saṁyugaṁ tatra gatvā.
23. tena arthabaddham manyate
dhārtarāṣṭraḥ śakyam hartum pāṇḍavānām
mamatvam kirīṭinā tālamātrāyudhena
tadvedinā saṃyugam tatra gatvā
23. Because of his (deluded) understanding, the son of Dhritarashtra (Duryodhana) believes his objective is secured, and that it is possible to seize the Pandavas' attachment (to their possessions). This is despite having to engage in battle there with Arjuna, who wears the diadem, with the one whose weapon is immense (Bhima), and with one who knows the true nature of warfare.
गाण्डीवविस्फारितशब्दमाजावशृण्वाना धार्तराष्ट्रा ध्रियन्ते ।
क्रुद्धस्य चेद्भीमसेनस्य वेगात्सुयोधनो मन्यते सिद्धमर्थम् ॥२४॥
24. gāṇḍīvavisphāritaśabdamājā;vaśṛṇvānā dhārtarāṣṭrā dhriyante ,
kruddhasya cedbhīmasenasya vegā;tsuyodhano manyate siddhamartham.
24. gāṇḍīvavisphāritaśabdam ājau
aśṛṇvānāḥ dhārtarāṣṭrāḥ dhriyante
kruddhasya cet bhīmasenasya vegāt
suyodhanaḥ manyate siddham artham
24. The sons of Dhritarashtra (Dhārtarāṣṭras) still manage to survive, as they have not yet heard the formidable twang of Gāṇḍīva (Arjuna's bow) in battle. Yet, if Suyodhana (Duryodhana) believes his purpose is accomplished due to the immense might of the enraged Bhimasena,...
इन्द्रोऽप्येतन्नोत्सहेत्तात हर्तुमैश्वर्यं नो जीवति भीमसेने ।
धनंजये नकुले चैव सूत तथा वीरे सहदेवे मदीये ॥२५॥
25. indro'pyetannotsahettāta hartu;maiśvaryaṁ no jīvati bhīmasene ,
dhanaṁjaye nakule caiva sūta; tathā vīre sahadeve madīye.
25. indraḥ api etat na utsahet tāta
hartum aiśvaryam naḥ jīvati
bhīmasene dhanaṃjaye nakule ca eva
sūta tathā vīre sahadeve madīye
25. O dear Sañjaya, even Indra would not dare to seize this sovereignty from us, while Bhimasena, Dhananjaya (Arjuna), Nakula, and likewise my brave Sahadeva live.
स चेदेतां प्रतिपद्येत बुद्धिं वृद्धो राजा सह पुत्रेण सूत ।
एवं रणे पाण्डवकोपदग्धा न नश्येयुः संजय धार्तराष्ट्राः ॥२६॥
26. sa cedetāṁ pratipadyeta buddhiṁ; vṛddho rājā saha putreṇa sūta ,
evaṁ raṇe pāṇḍavakopadagdhā; na naśyeyuḥ saṁjaya dhārtarāṣṭrāḥ.
26. saḥ cet etām pratipadyeta buddhim
vṛddhaḥ rājā saha putreṇa sūta
evam raṇe pāṇḍavakoPADagdhāḥ
na naśyeyuḥ saṃjaya dhārtarāṣṭrāḥ
26. O charioteer (sūta), if the aged king (Dhritarashtra), along with his son (Duryodhana), were to adopt this understanding (of the Pandavas' might and their own delusion), then, O Sañjaya, the sons of Dhritarashtra, scorched by the wrath of the Pandavas in battle, would not be destroyed.
जानासि त्वं क्लेशमस्मासु वृत्तं त्वां पूजयन्संजयाहं क्षमेयम् ।
यच्चास्माकं कौरवैर्भूतपूर्वं या नो वृत्तिर्धार्तराष्ट्रे तदासीत् ॥२७॥
27. jānāsi tvaṁ kleśamasmāsu vṛttaṁ; tvāṁ pūjayansaṁjayāhaṁ kṣameyam ,
yaccāsmākaṁ kauravairbhūtapūrvaṁ; yā no vṛttirdhārtarāṣṭre tadāsīt.
27. jānāsi tvam kleśam asmāsu vṛttam tvām
pūjayan sañjaya aham kṣameyam yat
ca asmākam kauravaiḥ bhūtapūrvam
yā naḥ vṛttiḥ dhārtarāṣṭre tad āsīt
27. O Sañjaya, you know the suffering that we endured. Out of respect for you, I would forgive it, as well as what the Kauravas formerly did to us, and the treatment we received from Dhṛtarāṣṭra's son at that time.
अद्यापि तत्तत्र तथैव वर्ततां शान्तिं गमिष्यामि यथा त्वमात्थ ।
इन्द्रप्रस्थे भवतु ममैव राज्यं सुयोधनो यच्छतु भारताग्र्यः ॥२८॥
28. adyāpi tattatra tathaiva vartatāṁ; śāntiṁ gamiṣyāmi yathā tvamāttha ,
indraprasthe bhavatu mamaiva rājyaṁ; suyodhano yacchatu bhāratāgryaḥ.
28. adya api tat tatra tathā eva vartatām
śāntim gamiṣyāmi yathā tvam āittha
indraprasthe bhavatu mama eva
rājyam suyodhanaḥ yacchatu bhāratāgryaḥ
28. Let that situation continue there exactly as it was even today, and I shall achieve peace as you have said. Let my kingdom be in Indraprastha itself, and let Suyodhana, the foremost of the Bhāratas, grant it.