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महाभारतः       mahābhārataḥ - book-5, chapter-27

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संजय उवाच ।
धर्मे नित्या पाण्डव ते विचेष्टा लोके श्रुता दृश्यते चापि पार्थ ।
महास्रावं जीवितं चाप्यनित्यं संपश्य त्वं पाण्डव मा विनीनशः ॥१॥
1. saṁjaya uvāca ,
dharme nityā pāṇḍava te viceṣṭā; loke śrutā dṛśyate cāpi pārtha ,
mahāsrāvaṁ jīvitaṁ cāpyanityaṁ; saṁpaśya tvaṁ pāṇḍava mā vinīnaśaḥ.
1. sañjaya uvāca dharme nityā pāṇḍava te
viceṣṭā loke śrutā dṛśyate ca api
pārtha mahāsrāvam jīvitam ca api
anityam saṃpaśya tvam pāṇḍava mā vinīnaśaḥ
1. Sañjaya said: O Pāṇḍava, your constant dedication to righteous conduct (dharma) is both known and seen in the world, O Pārtha. You must thoroughly consider, O Pāṇḍava, that life, like a great stream, is also impermanent; therefore, do not be utterly ruined.
न चेद्भागं कुरवोऽन्यत्र युद्धात्प्रयच्छन्ते तुभ्यमजातशत्रो ।
भैक्षचर्यामन्धकवृष्णिराज्ये श्रेयो मन्ये न तु युद्धेन राज्यम् ॥२॥
2. na cedbhāgaṁ kuravo'nyatra yuddhā;tprayacchante tubhyamajātaśatro ,
bhaikṣacaryāmandhakavṛṣṇirājye; śreyo manye na tu yuddhena rājyam.
2. na cet bhāgam kuravaḥ anyatra yuddhāt
prayacchante tubhyam ajātaśatro
bhaikṣacaryām andhakavṛṣṇirājye
śreyaḥ manye na tu yuddhena rājyam
2. O Ajātaśatru, if the Kurus will not grant you a share of the kingdom except through war, I consider begging for alms (bhaikṣacaryā) in the kingdom of the Andhakas and Vṛṣṇis to be better, but certainly not a kingdom obtained through warfare.
अल्पकालं जीवितं यन्मनुष्ये महास्रावं नित्यदुःखं चलं च ।
भूयश्च तद्वयसो नानुरूपं तस्मात्पापं पाण्डव मा प्रसार्षीः ॥३॥
3. alpakālaṁ jīvitaṁ yanmanuṣye; mahāsrāvaṁ nityaduḥkhaṁ calaṁ ca ,
bhūyaśca tadvayaso nānurūpaṁ; tasmātpāpaṁ pāṇḍava mā prasārṣīḥ.
3. alpakālam jīvitam yat manuṣye
mahāsrāvam nityaduḥkham calam ca
bhūyaḥ ca tat vayasas na anurūpam
tasmāt pāpam pāṇḍava mā prasārṣīḥ
3. Human life is brief, burdened by great impurities, constant suffering, and instability. Furthermore, it is not conducive to one's true well-being. Therefore, O Pāṇḍava, do not commit sin (pāpa).
कामा मनुष्यं प्रसजन्त एव धर्मस्य ये विघ्नमूलं नरेन्द्र ।
पूर्वं नरस्तान्धृतिमान्विनिघ्नँल्लोके प्रशंसां लभतेऽनवद्याम् ॥४॥
4. kāmā manuṣyaṁ prasajanta eva; dharmasya ye vighnamūlaṁ narendra ,
pūrvaṁ narastāndhṛtimānvinighnaँ;lloke praśaṁsāṁ labhate'navadyām.
4. kāmāḥ manuṣyam prasajantaḥ eva
dharmasya ye vighnamūlam narendra
pūrvam naraḥ tān dhṛtimān vinighnan
loke praśaṃsām labhate anavadyām
4. O King, desires (kāma) certainly cling to a person; indeed, they are the root of obstacles to natural law (dharma). A steadfast man who overcomes them earns blameless praise in the world.
निबन्धनी ह्यर्थतृष्णेह पार्थ तामेषतो बाध्यते धर्म एव ।
धर्मं तु यः प्रवृणीते स बुद्धः कामे गृद्धो हीयतेऽर्थानुरोधात् ॥५॥
5. nibandhanī hyarthatṛṣṇeha pārtha; tāmeṣato bādhyate dharma eva ,
dharmaṁ tu yaḥ pravṛṇīte sa buddhaḥ; kāme gṛddho hīyate'rthānurodhāt.
5. nibandhanī hi arthatṛṣṇā iha pārtha
tām eṣataḥ bādhyate dharmaḥ eva
dharmam tu yaḥ pravṛṇīte saḥ buddhaḥ
kāme gṛddhaḥ hīyate arthānurodhāt
5. O Pārtha, indeed, the thirst for wealth (artha-tṛṣṇā) in this world is a binding force; by pursuing it, natural law (dharma) itself is obstructed. But he who chooses natural law (dharma) is wise; one who is greedy for desires (kāma) suffers loss due to his dependence on wealth.
धर्मं कृत्वा कर्मणां तात मुख्यं महाप्रतापः सवितेव भाति ।
हानेन धर्मस्य महीमपीमां लब्ध्वा नरः सीदति पापबुद्धिः ॥६॥
6. dharmaṁ kṛtvā karmaṇāṁ tāta mukhyaṁ; mahāpratāpaḥ saviteva bhāti ,
hānena dharmasya mahīmapīmāṁ; labdhvā naraḥ sīdati pāpabuddhiḥ.
6. dharmam kṛtvā karmaṇām tāta mukhyam
mahāpratāpaḥ savitā iva bhāti
hānena dharmasya mahīm api imām
labdhvā naraḥ sīdati pāpabuddhiḥ
6. O dear one, having performed natural law (dharma), which is the foremost of actions (karma), one shines with great splendor, just like the sun. But by abandoning natural law (dharma), even if he obtains this entire earth, a man of sinful intellect (pāpa-buddhi) becomes miserable.
वेदोऽधीतश्चरितं ब्रह्मचर्यं यज्ञैरिष्टं ब्राह्मणेभ्यश्च दत्तम् ।
परं स्थानं मन्यमानेन भूय आत्मा दत्तो वर्षपूगं सुखेभ्यः ॥७॥
7. vedo'dhītaścaritaṁ brahmacaryaṁ; yajñairiṣṭaṁ brāhmaṇebhyaśca dattam ,
paraṁ sthānaṁ manyamānena bhūya; ātmā datto varṣapūgaṁ sukhebhyaḥ.
7. vedaḥ adhītaḥ caritam brahmacaryam
yajñaiḥ iṣṭam brāhmaṇebhyaḥ ca
dattam param sthānam manyamānena bhūyaḥ
ātmā dattaḥ varṣapūgam sukhebhyaḥ
7. The Veda was studied, celibacy (brahmacarya) was practiced, Vedic rituals (yajña) were offered, and charity (dāna) was given to Brahmins. Yet, despite having considered the supreme state, one repeatedly devoted the self (ātman) for years to pleasures.
सुखप्रिये सेवमानोऽतिवेलं योगाभ्यासे यो न करोति कर्म ।
वित्तक्षये हीनसुखोऽतिवेलं दुःखं शेते कामवेगप्रणुन्नः ॥८॥
8. sukhapriye sevamāno'tivelaṁ; yogābhyāse yo na karoti karma ,
vittakṣaye hīnasukho'tivelaṁ; duḥkhaṁ śete kāmavegapraṇunnaḥ.
8. sukhapriye sevamānaḥ ativelam
yogābhyāse yaḥ na karoti karma
vittakṣaye hīnasukhaḥ ativelam
duḥkham śete kāma-vega-praṇunnaḥ
8. The one who, excessively indulging in pleasures, does not engage in disciplined action (karma) for the practice of concentration (yoga), when wealth is depleted, that person, deprived of happiness and impelled by the force of desire, suffers greatly in misery.
एवं पुनरर्थचर्याप्रसक्तो हित्वा धर्मं यः प्रकरोत्यधर्मम् ।
अश्रद्दधत्परलोकाय मूढो हित्वा देहं तप्यते प्रेत्य मन्दः ॥९॥
9. evaṁ punararthacaryāprasakto; hitvā dharmaṁ yaḥ prakarotyadharmam ,
aśraddadhatparalokāya mūḍho; hitvā dehaṁ tapyate pretya mandaḥ.
9. evam punaḥ arthacaryāprasaktaḥ
hitvā dharmam yaḥ prakaroti adharmam
aśraddadhat paralokāya mūḍhaḥ
hitvā deham tapyate pretya mandaḥ
9. Thus, one who is again engrossed in the pursuit of material gain, abandoning their duty (dharma), commits unrighteous acts (adharma). That foolish, dull-witted person, lacking faith (śraddhā) in the afterlife, having left this body, suffers in the next world.
न कर्मणां विप्रणाशोऽस्त्यमुत्र पुण्यानां वाप्यथ वा पापकानाम् ।
पूर्वं कर्तुर्गच्छति पुण्यपापं पश्चात्त्वेतदनुयात्येव कर्ता ॥१०॥
10. na karmaṇāṁ vipraṇāśo'styamutra; puṇyānāṁ vāpyatha vā pāpakānām ,
pūrvaṁ karturgacchati puṇyapāpaṁ; paścāttvetadanuyātyeva kartā.
10. na karmaṇām vipraṇāśaḥ asti amutra
puṇyānām vā api atha vā pāpakānām
pūrvam kartuḥ gacchati puṇyapāpam
paścāt tu etat anuyāti eva kartā
10. There is no annihilation of actions (karma) in the afterlife, whether they are meritorious (puṇya) or sinful (pāpaka). First, the accumulated merit and demerit (puṇyapāpam) reaches the doer, and then the doer himself certainly follows it.
न्यायोपेतं ब्राह्मणेभ्यो यदन्नं श्रद्धापूतं गन्धरसोपपन्नम् ।
अन्वाहार्येषूत्तमदक्षिणेषु तथारूपं कर्म विख्यायते ते ॥११॥
11. nyāyopetaṁ brāhmaṇebhyo yadannaṁ; śraddhāpūtaṁ gandharasopapannam ,
anvāhāryeṣūttamadakṣiṇeṣu; tathārūpaṁ karma vikhyāyate te.
11. nyāyopetaṃ brāhmaṇebhyaḥ yat
annaṃ śraddhāpūtaṃ gandharasopapannam
anvāhāryeṣu uttamadakṣiṇeṣu
tathārūpaṃ karma vikhyāyate te
11. The food, righteously acquired, purified by faith (śraddhā), and endowed with fragrance and taste, which is offered to Brahmins during the ancestral rites (anvāhārya) along with excellent ritual fees (dakṣiṇā)—such an action (karma) is renowned.
इह क्षेत्रे क्रियते पार्थ कार्यं न वै किंचिद्विद्यते प्रेत्य कार्यम् ।
कृतं त्वया पारलोक्यं च कार्यं पुण्यं महत्सद्भिरनुप्रशस्तम् ॥१२॥
12. iha kṣetre kriyate pārtha kāryaṁ; na vai kiṁcidvidyate pretya kāryam ,
kṛtaṁ tvayā pāralokyaṁ ca kāryaṁ; puṇyaṁ mahatsadbhiranupraśastam.
12. iha kṣetre kriyate pārtha kāryaṃ
na vai kiṃcit vidyate pretya kāryam
kṛtaṃ tvayā pāralokyaṃ ca kāryaṃ
puṇyaṃ mahat sadbhiḥ anuprasastaṃ
12. A task (kārya) is to be performed in this world (kṣetra), O Pārtha. After death, there is indeed nothing to be done (kārya). The task (kārya) you have performed for the next world is a great, meritorious act, highly praised by the virtuous.
जहाति मृत्युं च जरां भयं च न क्षुत्पिपासे मनसश्चाप्रियाणि ।
न कर्तव्यं विद्यते तत्र किंचिदन्यत्र वै इन्द्रियप्रीणनार्थात् ॥१३॥
13. jahāti mṛtyuṁ ca jarāṁ bhayaṁ ca; na kṣutpipāse manasaścāpriyāṇi ,
na kartavyaṁ vidyate tatra kiṁci;danyatra vai indriyaprīṇanārthāt.
13. jahāti mṛtyuṃ ca jarāṃ bhayaṃ ca
na kṣutpipāse manasaḥ ca apriyāṇi
na kartavyaṃ vidyate tatra kiṃcit
anyatra vai indriyaprīṇanārthāt
13. One abandons death, old age, and fear. Neither hunger and thirst nor the mind's unpleasant things exist (for them). There, no duty (kārya) whatsoever exists, except for the purpose of gratifying the senses.
एवंरूपं कर्मफलं नरेन्द्र मात्रावता हृदयस्य प्रियेण ।
स क्रोधजं पाण्डव हर्षजं च लोकावुभौ मा प्रहासीश्चिराय ॥१४॥
14. evaṁrūpaṁ karmaphalaṁ narendra; mātrāvatā hṛdayasya priyeṇa ,
sa krodhajaṁ pāṇḍava harṣajaṁ ca; lokāvubhau mā prahāsīścirāya.
14. evaṃrūpaṃ karmaphalaṃ narendra
mātrāvatā hṛdayasya priyeṇa sa
krodhajaṃ pāṇḍava harṣajaṃ ca
lokau ubhau mā prahāsīḥ cirāya
14. O king among men (narendra), such is the fruit of action (karma), [which should be experienced] with moderation and as something dear to the heart. O Pāṇḍava, do not lose both worlds for a long time due to the influence of anger-born and joy-born emotions.
अन्तं गत्वा कर्मणां या प्रशंसा सत्यं दमश्चार्जवमानृशंस्यम् ।
अश्वमेधो राजसूयस्तथेष्टः पापस्यान्तं कर्मणो मा पुनर्गाः ॥१५॥
15. antaṁ gatvā karmaṇāṁ yā praśaṁsā; satyaṁ damaścārjavamānṛśaṁsyam ,
aśvamedho rājasūyastatheṣṭaḥ; pāpasyāntaṁ karmaṇo mā punargāḥ.
15. antam gatvā karmaṇām yā praśaṃsā
satyam damaḥ ca ārjavam ānṛśaṃsyam
aśvamedhaḥ rājasūyaḥ tathā iṣṭaḥ
pāpasya antam karmaṇaḥ mā punaḥ gāḥ
15. Reach the culmination of actions, which brings praise, truth, self-control, integrity, and compassion. Similarly, the Aṣvamedha (aśvamedha) and Rājasūya (rājasūya) sacrifices are desired. However, do not again engage in ultimate sinful deeds.
तच्चेदेवं देशरूपेण पार्थाः करिष्यध्वं कर्म पापं चिराय ।
निवसध्वं वर्षपूगान्वनेषु दुःखं वासं पाण्डवा धर्महेतोः ॥१६॥
16. taccedevaṁ deśarūpeṇa pārthāḥ; kariṣyadhvaṁ karma pāpaṁ cirāya ,
nivasadhvaṁ varṣapūgānvaneṣu; duḥkhaṁ vāsaṁ pāṇḍavā dharmahetoḥ.
16. tat cet evam deśarūpeṇa pārthāḥ
kariṣyadhvam karma pāpam cirāya
nivasadhvam varṣapūgān vaneṣu
duḥkham vāsam pāṇḍavāḥ dharmahetoḥ
16. If this is indeed the case, O Pārthas, that you engage in sinful acts for a long time in this situation, then, O Pāṇḍavas, for the sake of natural law (dharma), you must reside in the forests for years, enduring a sorrowful dwelling.
अप्रव्रज्ये योजयित्वा पुरस्तादात्माधीनं यद्बलं ते तदासीत् ।
नित्यं पाञ्चालाः सचिवास्तवेमे जनार्दनो युयुधानश्च वीरः ॥१७॥
17. apravrajye yojayitvā purastā;dātmādhīnaṁ yadbalaṁ te tadāsīt ,
nityaṁ pāñcālāḥ sacivāstaveme; janārdano yuyudhānaśca vīraḥ.
17. apravrajye yojayitvā purastāt
ātmādhīnam yat balam te tadā āsīt
nityam pāñcālāḥ sacivāḥ tava
ime janārdanaḥ yuyudhānaḥ ca vīraḥ
17. Having established yourselves previously in a state of non-exile (pravrajyā), you then possessed strength (bala) that was dependent on your own self (ātman). These Pāñcālas are always your ministers, along with Janārdana (Janārdana) and the hero Yuyudhāna.
मत्स्यो राजा रुक्मरथः सपुत्रः प्रहारिभिः सह पुत्रैर्विराटः ।
राजानश्च ये विजिताः पुरस्तात्त्वामेव ते संश्रयेयुः समस्ताः ॥१८॥
18. matsyo rājā rukmarathaḥ saputraḥ; prahāribhiḥ saha putrairvirāṭaḥ ,
rājānaśca ye vijitāḥ purastā;ttvāmeva te saṁśrayeyuḥ samastāḥ.
18. matsyaḥ rājā rukmarathaḥ saputraḥ
prahāribhiḥ saha putraiḥ virāṭaḥ
rājānaḥ ca ye vijitāḥ purastāt
tvām eva te saṃśrayeyuḥ samastāḥ
18. King Virāṭa (Virāṭa) of Matsya, along with his son Rukmaratha (Rukmaratha), and his (other) sons with their warriors; and all those kings who were conquered previously—they would all take refuge in you.
महासहायः प्रतपन्बलस्थः पुरस्कृतो वासुदेवार्जुनाभ्याम् ।
वरान्हनिष्यन्द्विषतो रङ्गमध्ये व्यनेष्यथा धार्तराष्ट्रस्य दर्पम् ॥१९॥
19. mahāsahāyaḥ pratapanbalasthaḥ; puraskṛto vāsudevārjunābhyām ,
varānhaniṣyandviṣato raṅgamadhye; vyaneṣyathā dhārtarāṣṭrasya darpam.
19. mahāsahāyaḥ pratapan balasthaḥ
puraskṛtaḥ vāsudevārjunābhyām varān
haniṣyan dviṣataḥ raṅgamadhye
vyaneṣyathāḥ dhārtarāṣṭrasya darpam
19. O you, greatly supported, resplendent in strength, mighty, and accompanied by Vāsudeva (Krishna) and Arjuna, you should have vanquished the foremost enemies on the battlefield, and eradicated the pride of Dhṛtarāṣṭra's son (Duryodhana).
बलं कस्माद्वर्धयित्वा परस्य निजान्कस्मात्कर्शयित्वा सहायान् ।
निरुष्य कस्माद्वर्षपूगान्वनेषु युयुत्ससे पाण्डव हीनकालम् ॥२०॥
20. balaṁ kasmādvardhayitvā parasya; nijānkasmātkarśayitvā sahāyān ,
niruṣya kasmādvarṣapūgānvaneṣu; yuyutsase pāṇḍava hīnakālam.
20. balam kasmāt vardhayitvā parasya
nijān kasmāt karśayitvā sahāyān
niruṣya kasmāt varṣapūgān
vaneṣu yuyutsase pāṇḍava hīnakālam
20. Why, O Pāṇḍava, having increased the enemy's strength, and why, having weakened your own allies, and why, having dwelt for many years in the forests, do you now desire to fight at an inauspicious time?
अप्रज्ञो वा पाण्डव युध्यमानो अधर्मज्ञो वा भूतिपथाद्व्यपैति ।
प्रज्ञावान्वा बुध्यमानोऽपि धर्मं संरम्भाद्वा सोऽपि भूतेरपैति ॥२१॥
21. aprajño vā pāṇḍava yudhyamāno; adharmajño vā bhūtipathādvyapaiti ,
prajñāvānvā budhyamāno'pi dharmaṁ; saṁrambhādvā so'pi bhūterapaiti.
21. aprajñaḥ vā pāṇḍava yudhyamānaḥ
adharmajñaḥ vā bhūtipathāt vyapaiti
prajñāvān vā budhyamānaḥ api dharmam
saṃrambhāt vā saḥ api bhūteḥ apaiti
21. O Pāṇḍava, either an unwise person engaged in battle, or one ignorant of the natural law (dharma), falls away from the path to prosperity. Even a wise person, though understanding the natural law (dharma), if acting out of fury, also falls away from prosperity.
नाधर्मे ते धीयते पार्थ बुद्धिर्न संरम्भात्कर्म चकर्थ पापम् ।
अद्धा किं तत्कारणं यस्य हेतोः प्रज्ञाविरुद्धं कर्म चिकीर्षसीदम् ॥२२॥
22. nādharme te dhīyate pārtha buddhi;rna saṁrambhātkarma cakartha pāpam ,
addhā kiṁ tatkāraṇaṁ yasya hetoḥ; prajñāviruddhaṁ karma cikīrṣasīdam.
22. na adharme te dhīyate pārtha buddhiḥ
na saṃrambhāt karma cakartha pāpam
addhā kim tat kāraṇam yasya hetoḥ
prajñāviruddham karma cikīrṣasi idam
22. O Pārtha, your intellect is not inclined towards unrighteousness (adharma), nor have you performed any sinful action (karma) out of fury. What then, truly, is the reason for which you now desire to undertake this action (karma) that goes against wisdom?
अव्याधिजं कटुकं शीर्षरोगं यशोमुषं पापफलोदयं च ।
सतां पेयं यन्न पिबन्त्यसन्तो मन्युं महाराज पिब प्रशाम्य ॥२३॥
23. avyādhijaṁ kaṭukaṁ śīrṣarogaṁ; yaśomuṣaṁ pāpaphalodayaṁ ca ,
satāṁ peyaṁ yanna pibantyasanto; manyuṁ mahārāja piba praśāmya.
23. avyādhijam kaṭukam śīrṣarogam
yaśomuṣam pāpaphalodayam ca
satām peyam yat na pibanti asantaḥ
manyum mahārāja piba praśāmya
23. O great king, swallow that anger (manyu) which, though not born of disease, is bitter, causes headaches, steals reputation, and leads to sinful outcomes. It is drunk by the virtuous, but not by the wicked. Be pacified.
पापानुबन्धं को नु तं कामयेत क्षमैव ते ज्यायसी नोत भोगाः ।
यत्र भीष्मः शांतनवो हतः स्याद्यत्र द्रोणः सहपुत्रो हतः स्यात् ॥२४॥
24. pāpānubandhaṁ ko nu taṁ kāmayeta; kṣamaiva te jyāyasī nota bhogāḥ ,
yatra bhīṣmaḥ śāṁtanavo hataḥ syā;dyatra droṇaḥ sahaputro hataḥ syāt.
24. pāpānubandham kaḥ nu tam kāmayeta
kṣamā eva te jyāyasī na uta bhogāḥ
yatra bhīṣmaḥ śāntanavaḥ hataḥ syāt
yatra droṇaḥ sahaputraḥ hataḥ syāt
24. Who indeed would desire that which inevitably leads to sinful consequences? Forgiveness is surely better for you than worldly enjoyments. This is a situation where Bhishma, the son of Shantanu, would be killed, and Drona, along with his son, would be killed.
कृपः शल्यः सौमदत्तिर्विकर्णो विविंशतिः कर्णदुर्योधनौ च ।
एतान्हत्वा कीदृशं तत्सुखं स्याद्यद्विन्देथास्तदनुब्रूहि पार्थ ॥२५॥
25. kṛpaḥ śalyaḥ saumadattirvikarṇo; viviṁśatiḥ karṇaduryodhanau ca ,
etānhatvā kīdṛśaṁ tatsukhaṁ syā;dyadvindethāstadanubrūhi pārtha.
25. kṛpaḥ śalyaḥ saumadattiḥ vikarṇaḥ
viviṃśatiḥ karṇaduryodhanau ca
etān hatvā kīdṛśam tat sukham syāt
yat vindethāḥ tat anubrūhi pārtha
25. Kripa, Shalya, Saumadatti, Vikarna, Vivimshati, as well as Karna and Duryodhana—after killing these, what kind of happiness would you (pārtha) obtain? Please tell me that.
लब्ध्वापीमां पृथिवीं सागरान्तां जरामृत्यू नैव हि त्वं प्रजह्याः ।
प्रियाप्रिये सुखदुःखे च राजन्नेवं विद्वान्नैव युद्धं कुरुष्व ॥२६॥
26. labdhvāpīmāṁ pṛthivīṁ sāgarāntāṁ; jarāmṛtyū naiva hi tvaṁ prajahyāḥ ,
priyāpriye sukhaduḥkhe ca rāja;nnevaṁ vidvānnaiva yuddhaṁ kuruṣva.
26. labdhvā api imām pṛthivīm sāgarāntām
jarāmṛtyū na eva hi tvam prajahyāḥ
priyāpriye sukhaduḥkhe ca rājan
evam vidvān na eva yuddham kuruṣva
26. Even if you were to acquire this entire earth, bounded by the oceans, you would certainly not escape old age and death. Similarly, (you would still experience) pleasant and unpleasant things, and joy and sorrow. Therefore, O king (rājan), knowing this truth, certainly do not engage in war.
अमात्यानां यदि कामस्य हेतोरेवंयुक्तं कर्म चिकीर्षसि त्वम् ।
अपाक्रमेः संप्रदाय स्वमेभ्यो मा गास्त्वं वै देवयानात्पथोऽद्य ॥२७॥
27. amātyānāṁ yadi kāmasya heto;revaṁyuktaṁ karma cikīrṣasi tvam ,
apākrameḥ saṁpradāya svamebhyo; mā gāstvaṁ vai devayānātpatho'dya.
27. amātyānām yadi kāmasya hetoḥ evam
yuktam karma cikīrṣasi tvam |
apākrameḥ sampradāya svam ebhyaḥ mā
gāḥ tvam vai devayānāt pathaḥ adya
27. If you, for the sake of desire, wish to undertake such an action (karma) that is influenced by these ministers, then you should relinquish your own principles and not, today, deviate from the path of the gods (devayāna).