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महाभारतः       mahābhārataḥ - book-5, chapter-28

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युधिष्ठिर उवाच ।
असंशयं संजय सत्यमेतद्धर्मो वरः कर्मणां यत्त्वमात्थ ।
ज्ञात्वा तु मां संजय गर्हयेस्त्वं यदि धर्मं यद्यधर्मं चरामि ॥१॥
1. yudhiṣṭhira uvāca ,
asaṁśayaṁ saṁjaya satyameta;ddharmo varaḥ karmaṇāṁ yattvamāttha ,
jñātvā tu māṁ saṁjaya garhayestvaṁ; yadi dharmaṁ yadyadharmaṁ carāmi.
1. yudhiṣṭhiraḥ uvāca | asaṃśayam saṃjaya
satyam etat dharmaḥ varaḥ karmaṇām yat tvam
āttha | jñātvā tu mām saṃjaya garhayeḥ
tvam yadi dharmam yadi adharmam carāmi
1. Yudhishthira said: "Undoubtedly, O Sanjaya, what you say—that natural law (dharma) is superior among all actions (karma)—is true. But, O Sanjaya, you would censure me, after truly understanding my situation, if I were to practice what you deem natural law (dharma) or unrighteousness (adharma)."
यत्राधर्मो धर्मरूपाणि बिभ्रद्धर्मः कृत्स्नो दृश्यतेऽधर्मरूपः ।
तथा धर्मो धारयन्धर्मरूपं विद्वांसस्तं संप्रपश्यन्ति बुद्ध्या ॥२॥
2. yatrādharmo dharmarūpāṇi bibhra;ddharmaḥ kṛtsno dṛśyate'dharmarūpaḥ ,
tathā dharmo dhārayandharmarūpaṁ; vidvāṁsastaṁ saṁprapaśyanti buddhyā.
2. yatra adharmaḥ dharmarūpāṇi bibhrat
dharmaḥ kṛtsnaḥ dṛśyate adharmarūpaḥ
| tathā dharmaḥ dhārayan dharmarūpam
vidvāṃsaḥ tam samprapaśyanti buddhyā
2. Where unrighteousness (adharma) assumes the forms of natural law (dharma), and true natural law (dharma) is entirely perceived as unrighteousness (adharma); there, the wise, with their intellect, thoroughly perceive that natural law (dharma) which upholds its genuine form.
एवमेतावापदि लिङ्गमेतद्धर्माधर्मौ वृत्तिनित्यौ भजेताम् ।
आद्यं लिङ्गं यस्य तस्य प्रमाणमापद्धर्मं संजय तं निबोध ॥३॥
3. evametāvāpadi liṅgameta;ddharmādharmau vṛttinityau bhajetām ,
ādyaṁ liṅgaṁ yasya tasya pramāṇa;māpaddharmaṁ saṁjaya taṁ nibodha.
3. evam etau āpadi liṅgam etat
dharmādharmau vṛttinityau bhajetām |
ādyam liṅgam yasya tasya pramāṇam
āpaddharmam saṃjaya tam nibodha
3. Thus, in times of calamity (āpad), these two—natural law (dharma) and unrighteousness (adharma)—which are constant in their nature, may assume this characteristic. O Sanjaya, understand that the primary distinguishing mark (liṅgam) of emergency natural law (āpaddharma) is its authoritative essence (pramāṇa).
लुप्तायां तु प्रकृतौ येन कर्म निष्पादयेत्तत्परीप्सेद्विहीनः ।
प्रकृतिस्थश्चापदि वर्तमान उभौ गर्ह्यौ भवतः संजयैतौ ॥४॥
4. luptāyāṁ tu prakṛtau yena karma; niṣpādayettatparīpsedvihīnaḥ ,
prakṛtisthaścāpadi vartamāna; ubhau garhyau bhavataḥ saṁjayaitau.
4. luptāyām tu prakṛtau yena karma
niṣpādayet tat parīpset vihīnaḥ |
prakṛtisthaḥ ca āpadi vartamānaḥ
ubhau garhyau bhavataḥ saṃjaya etau
4. O Sanjaya, two kinds of individuals are condemned: first, the deficient person who, when their intrinsic nature (prakṛti) is lost, performs actions and desires their outcome; and second, the one who, though abiding in their intrinsic nature (prakṛti), behaves improperly during an emergency.
अविलोपमिच्छतां ब्राह्मणानां प्रायश्चित्तं विहितं यद्विधात्रा ।
आपद्यथाकर्मसु वर्तमानान्विकर्मस्थान्संजय गर्हयेत ॥५॥
5. avilopamicchatāṁ brāhmaṇānāṁ; prāyaścittaṁ vihitaṁ yadvidhātrā ,
āpadyathākarmasu vartamānā;nvikarmasthānsaṁjaya garhayeta.
5. avilopam icchatām brāhmaṇānām
prāyaścittam vihitam yat vidhātrā
| āpadi yathākarmasu vartamānān
vikarmasthān saṃjaya garhayet
5. For Brahmins who desire the non-loss of their natural law (dharma), penance is prescribed by the Creator. O Sanjaya, one should condemn those who, even while acting according to their duties during a calamity, are engaged in forbidden actions (vikarma).
मनीषिणां तत्त्वविच्छेदनाय विधीयते सत्सु वृत्तिः सदैव ।
अब्राह्मणाः सन्ति तु ये न वैद्याः सर्वोच्छेदं साधु मन्येत तेभ्यः ॥६॥
6. manīṣiṇāṁ tattvavicchedanāya; vidhīyate satsu vṛttiḥ sadaiva ,
abrāhmaṇāḥ santi tu ye na vaidyāḥ; sarvocchedaṁ sādhu manyeta tebhyaḥ.
6. manīṣiṇām tattvavicchedanāya
vidhīyate satsu vṛttiḥ sadā eva |
abrāhmaṇāḥ santi tu ye na vaidyāḥ
sarvocchedam sādhu manyeta tebhyaḥ
6. For the wise, constant association with good people is prescribed for the discernment of truth. However, there are non-Brahmins who are not learned (in Vedic knowledge); one should consider the complete eradication (of their influence) as proper regarding them.
तदर्था नः पितरो ये च पूर्वे पितामहा ये च तेभ्यः परेऽन्ये ।
प्रज्ञैषिणो ये च हि कर्म चक्रुर्नास्त्यन्ततो नास्ति नास्तीति मन्ये ॥७॥
7. tadarthā naḥ pitaro ye ca pūrve; pitāmahā ye ca tebhyaḥ pare'nye ,
prajñaiṣiṇo ye ca hi karma cakru;rnāstyantato nāsti nāstīti manye.
7. tadarthāḥ naḥ pitaraḥ ye ca pūrve
pitāmahāḥ ye ca tebhyaḥ pare anye |
prajñaiṣiṇaḥ ye ca hi karma cakruḥ na
asti antataḥ na asti na asti iti manye
7. Our fathers, whose purpose was that (wisdom and truth), and our ancient grandfathers, and others who came before them, and those who indeed performed their actions (karma) while seeking wisdom—I believe there is no end to such a tradition, no, there is truly no end.
यत्किंचिदेतद्वित्तमस्यां पृथिव्यां यद्देवानां त्रिदशानां परत्र ।
प्राजापत्यं त्रिदिवं ब्रह्मलोकं नाधर्मतः संजय कामये तत् ॥८॥
8. yatkiṁcidetadvittamasyāṁ pṛthivyāṁ; yaddevānāṁ tridaśānāṁ paratra ,
prājāpatyaṁ tridivaṁ brahmalokaṁ; nādharmataḥ saṁjaya kāmaye tat.
8. yat kiñcit etat vittam asyām
pṛthivyām yat devānām tridaśānām paratra
prajāpatyam tridivam brahmalokam
na adharmataḥ saṃjaya kāmaye tat
8. Sanjaya, I do not desire, through any unrighteousness (adharma), whatever wealth exists on this earth, nor what belongs to the gods, the immortals, in the other world, nor Prajāpati's realm, the three heavens, or the world of Brahmā.
धर्मेश्वरः कुशलो नीतिमांश्चाप्युपासिता ब्राह्मणानां मनीषी ।
नानाविधांश्चैव महाबलांश्च राजन्यभोजाननुशास्ति कृष्णः ॥९॥
9. dharmeśvaraḥ kuśalo nītimāṁścā;pyupāsitā brāhmaṇānāṁ manīṣī ,
nānāvidhāṁścaiva mahābalāṁśca; rājanyabhojānanuśāsti kṛṣṇaḥ.
9. dharmeśvaraḥ kuśalaḥ nītimān ca
api upāsitā brāhmaṇānām manīṣī
nānāvidhān ca eva mahābalān
ca rājanyabhojān anuśāsti kṛṣṇaḥ
9. Kṛṣṇa, who is the lord of natural law (dharma), skilled, sagacious, and revered by wise Brahmins, governs various mighty kings and Bhojas.
यदि ह्यहं विसृजन्स्यामगर्ह्यो युध्यमानो यदि जह्यां स्वधर्मम् ।
महायशाः केशवस्तद्ब्रवीतु वासुदेवस्तूभयोरर्थकामः ॥१०॥
10. yadi hyahaṁ visṛjansyāmagarhyo; yudhyamāno yadi jahyāṁ svadharmam ,
mahāyaśāḥ keśavastadbravītu; vāsudevastūbhayorarthakāmaḥ.
10. yadi hi aham visṛjan syām agarhyaḥ
yudhyamānaḥ yadi jahyām svadharmam
mahāyaśāḥ keśavaḥ tat bravītu
vāsudevaḥ tu ubhayoḥ arthakāmaḥ
10. If I were to abandon my duty and thereby remain blameless, or if, while fighting, I were to forsake my own natural law (svadharma), then let Keśava of great renown declare that. Vāsudeva indeed desires the welfare of both sides.
शैनेया हि चैत्रकाश्चान्धकाश्च वार्ष्णेयभोजाः कौकुराः सृञ्जयाश्च ।
उपासीना वासुदेवस्य बुद्धिं निगृह्य शत्रून्सुहृदो नन्दयन्ति ॥११॥
11. śaineyā hi caitrakāścāndhakāśca; vārṣṇeyabhojāḥ kaukurāḥ sṛñjayāśca ,
upāsīnā vāsudevasya buddhiṁ; nigṛhya śatrūnsuhṛdo nandayanti.
11. śaineyā hi caitrakāḥ ca andhakāḥ
ca vārṣṇeyabhojāḥ kaukurāḥ sṛñjayāḥ
ca upāsīnā vāsudevasya buddhim
nigṛhya śatrūn suhṛdaḥ nandayanti
11. Indeed, the Śaineyas, Caitrakas, Andhakas, Vārṣṇeyas, Bhojas, Kaukuras, and Sṛñjayas, by diligently following Vāsudeva's wisdom (buddhi) and subduing their enemies, bring joy to their friends.
वृष्ण्यन्धका ह्युग्रसेनादयो वै कृष्णप्रणीताः सर्व एवेन्द्रकल्पाः ।
मनस्विनः सत्यपराक्रमाश्च महाबला यादवा भोगवन्तः ॥१२॥
12. vṛṣṇyandhakā hyugrasenādayo vai; kṛṣṇapraṇītāḥ sarva evendrakalpāḥ ,
manasvinaḥ satyaparākramāśca; mahābalā yādavā bhogavantaḥ.
12. vṛṣṇyandhakāḥ hi ugrasēnādayaḥ
vai kṛṣṇapraṇītāḥ sarve eva
indrakalpāḥ manasvinaḥ satyaparākramāḥ
ca mahābalāḥ yādavāḥ bhogavantaḥ
12. Indeed, the Vṛṣṇis and Andhakas, along with Ugrasena and others, were all guided by Krishna. They were strong-willed, truly valorous, exceedingly powerful Yadavas, mighty like Indra, and possessed of great enjoyments.
काश्यो बभ्रुः श्रियमुत्तमां गतो लब्ध्वा कृष्णं भ्रातरमीशितारम् ।
यस्मै कामान्वर्षति वासुदेवो ग्रीष्मात्यये मेघ इव प्रजाभ्यः ॥१३॥
13. kāśyo babhruḥ śriyamuttamāṁ gato; labdhvā kṛṣṇaṁ bhrātaramīśitāram ,
yasmai kāmānvarṣati vāsudevo; grīṣmātyaye megha iva prajābhyaḥ.
13. kāśyaḥ babhruḥ śriyam uttamām gataḥ
labdhvā kṛṣṇam bhrātaram īśitāram
yasmai kāmān varṣati vāsudevaḥ
grīṣmātyaye meghaḥ iva prajābhyaḥ
13. Babhru of Kāśī attained the highest prosperity, having gained Krishna as his brother and lord. To him, Vāsudeva (Krishna) showers all desires, just as a cloud pours rain for the people at the end of the summer.
ईदृशोऽयं केशवस्तात भूयो विद्मो ह्येनं कर्मणां निश्चयज्ञम् ।
प्रियश्च नः साधुतमश्च कृष्णो नातिक्रमे वचनं केशवस्य ॥१४॥
14. īdṛśo'yaṁ keśavastāta bhūyo; vidmo hyenaṁ karmaṇāṁ niścayajñam ,
priyaśca naḥ sādhutamaśca kṛṣṇo; nātikrame vacanaṁ keśavasya.
14. īdṛśaḥ ayam keśavaḥ tāta bhūyaḥ
vidmaḥ hi enam karmaṇām niścayajñam
priyaḥ ca naḥ sādhutamaḥ ca kṛṣṇaḥ
na atikrame vacanam keśavasya
14. Such is this Keśava, dear father. Moreover, we surely know him as one who discerns the true nature of actions (karma). Krishna is dear to us and also the most righteous. I will not transgress the word of Keśava.