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महाभारतः       mahābhārataḥ - book-5, chapter-32

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वैशंपायन उवाच ।
अनुज्ञातः पाण्डवेन प्रययौ संजयस्तदा ।
शासनं धृतराष्ट्रस्य सर्वं कृत्वा महात्मनः ॥१॥
1. vaiśaṁpāyana uvāca ,
anujñātaḥ pāṇḍavena prayayau saṁjayastadā ,
śāsanaṁ dhṛtarāṣṭrasya sarvaṁ kṛtvā mahātmanaḥ.
1. vaiśampāyana uvāca | anujñātaḥ pāṇḍavena prayayau sañjayaḥ
tadā | śāsanam dhṛtarāṣṭrasya sarvam kṛtvā mahātmanaḥ
1. Vaiśampāyana said: Then, Sañjaya, having been permitted by the son of Pāṇḍu (Yudhiṣṭhira), departed after completely executing the command of the great-souled (mahātman) Dhṛtarāṣṭra.
संप्राप्य हास्तिनपुरं शीघ्रं च प्रविवेश ह ।
अन्तःपुरमुपस्थाय द्वाःस्थं वचनमब्रवीत् ॥२॥
2. saṁprāpya hāstinapuraṁ śīghraṁ ca praviveśa ha ,
antaḥpuramupasthāya dvāḥsthaṁ vacanamabravīt.
2. samprāpya hāstinapuram śīghram ca praviveśa ha
| antaḥpuram upasthāya dvāḥstham vacanam abravīt
2. Having reached Hastināpura, he quickly entered it. Approaching the inner chambers of the palace, he spoke these words to the doorkeeper.
आचक्ष्व मां धृतराष्ट्राय द्वाःस्थ उपागतं पाण्डवानां सकाशात् ।
जागर्ति चेदभिवदेस्त्वं हि क्षत्तः प्रविशेयं विदितो भूमिपस्य ॥३॥
3. ācakṣva māṁ dhṛtarāṣṭrāya dvāḥstha; upāgataṁ pāṇḍavānāṁ sakāśāt ,
jāgarti cedabhivadestvaṁ hi kṣattaḥ; praviśeyaṁ vidito bhūmipasya.
3. ācakṣva mām dhṛtarāṣṭrāya dvāḥstha
upāgatam pāṇḍavānām sakāśāt |
jāgarti cet abhivadeḥ tvam hi kṣattaḥ
praviśeyam viditaḥ bhūmipasya
3. (Sañjaya to the doorkeeper) 'O doorkeeper, announce to Dhṛtarāṣṭra that I have arrived from the Pāṇḍavas. If he is awake, you, O chamberlain, should certainly inform him. Then, after being made known to the king, I shall enter.'
द्वाःस्थ उवाच ।
संजयोऽयं भूमिपते नमस्ते दिदृक्षया द्वारमुपागतस्ते ।
प्राप्तो दूतः पाण्डवानां सकाशात्प्रशाधि राजन्किमयं करोतु ॥४॥
4. dvāḥstha uvāca ,
saṁjayo'yaṁ bhūmipate namaste; didṛkṣayā dvāramupāgataste ,
prāpto dūtaḥ pāṇḍavānāṁ sakāśā;tpraśādhi rājankimayaṁ karotu.
4. dvāḥsthaḥ uvāca | sañjayaḥ ayam
bhūmipate namaḥ te didṛkṣayā dvāram upāgataḥ
te | prāptaḥ dūtaḥ pāṇḍavānām
sakāśāt praśādhi rājan kim ayam karotu
4. The doorkeeper said: 'O King, this Sañjaya, who has come to your door desiring to see you, offers his obeisance to you. A messenger has arrived from the Pāṇḍavas. O King, please command: what should he do?'
धृतराष्ट्र उवाच ।
आचक्ष्व मां सुखिनं काल्यमस्मै प्रवेश्यतां स्वागतं संजयाय ।
न चाहमेतस्य भवाम्यकाल्यः स मे कस्माद्द्वारि तिष्ठेत क्षत्तः ॥५॥
5. dhṛtarāṣṭra uvāca ,
ācakṣva māṁ sukhinaṁ kālyamasmai; praveśyatāṁ svāgataṁ saṁjayāya ,
na cāhametasya bhavāmyakālyaḥ; sa me kasmāddvāri tiṣṭheta kṣattaḥ.
5. dhṛtarāṣṭraḥ uvāca ācakṣva mām sukhinam
kālyam asmai praveśyatām svāgatam
saṃjayāya na ca aham etasya bhavāmi akālyaḥ
saḥ me kasmāt dvāri tiṣṭheta kṣattaḥ
5. Dhritarashtra said: "Tell him that I am happy and in good health. Let Sanjaya be admitted and welcomed. For I am not unworthy of him; why should he stand at my door, O charioteer?"
वैशंपायन उवाच ।
ततः प्रविश्यानुमते नृपस्य महद्वेश्म प्राज्ञशूरार्यगुप्तम् ।
सिंहासनस्थं पार्थिवमाससाद वैचित्रवीर्यं प्राञ्जलिः सूतपुत्रः ॥६॥
6. vaiśaṁpāyana uvāca ,
tataḥ praviśyānumate nṛpasya; mahadveśma prājñaśūrāryaguptam ,
siṁhāsanasthaṁ pārthivamāsasāda; vaicitravīryaṁ prāñjaliḥ sūtaputraḥ.
6. vaiśaṃpāyanaḥ uvāca tataḥ praviśya
anumate nṛpasya mahat veśma prājña-śūra-ārya-guptam
siṃhāsanastham pārthivam
āsasāda vaicitravīryam prāñjaliḥ sūtaputraḥ
6. Vaiśampāyana said: "Then, having obtained the king's permission, the son of the charioteer (Sanjaya), with folded hands, entered the great palace, which was protected by wise men, heroes, and noble persons. He approached the son of Vichitravirya (Dhritarashtra), who was seated on the throne."
संजय उवाच ।
संजयोऽहं भूमिपते नमस्ते प्राप्तोऽस्मि गत्वा नरदेव पाण्डवान् ।
अभिवाद्य त्वां पाण्डुपुत्रो मनस्वी युधिष्ठिरः कुशलं चान्वपृच्छत् ॥७॥
7. saṁjaya uvāca ,
saṁjayo'haṁ bhūmipate namaste; prāpto'smi gatvā naradeva pāṇḍavān ,
abhivādya tvāṁ pāṇḍuputro manasvī; yudhiṣṭhiraḥ kuśalaṁ cānvapṛcchat.
7. saṃjayaḥ uvāca saṃjayaḥ aham bhūmipate
namaḥ te prāptaḥ asmi gatvā naradeva
pāṇḍavān abhivādya tvām pāṇḍuputraḥ
manasvī yudhiṣṭhiraḥ kuśalam ca anvapṛcchat
7. Sanjaya said: "O King, I am Sanjaya. My salutations to you. O Lord of men, I have arrived here after visiting the Pāṇḍavas. The noble Yudhishthira, son of Pāṇḍu, having first respectfully greeted you, has inquired about your well-being."
स ते पुत्रान्पृच्छति प्रीयमाणः कच्चित्पुत्रैः प्रीयसे नप्तृभिश्च ।
तथा सुहृद्भिः सचिवैश्च राजन्ये चापि त्वामुपजीवन्ति तैश्च ॥८॥
8. sa te putrānpṛcchati prīyamāṇaḥ; kaccitputraiḥ prīyase naptṛbhiśca ,
tathā suhṛdbhiḥ sacivaiśca rāja;nye cāpi tvāmupajīvanti taiśca.
8. saḥ te putrān pṛcchati prīyamāṇaḥ
kaccit putraiḥ prīyase naptṛbhiḥ ca
tathā suhṛdbhiḥ sacivaiḥ ca rājanya
ye ca api tvām upajīvanti taiḥ ca
8. He (Yudhishthira) affectionately asks about your sons and inquires, "O King, are you pleased with your sons and grandsons, and similarly with your friends, ministers, and all those who depend on you?"
धृतराष्ट्र उवाच ।
अभ्येत्य त्वां तात वदामि संजय अजातशत्रुं च सुखेन पार्थम् ।
कच्चित्स राजा कुशली सपुत्रः सहामात्यः सानुजः कौरवाणाम् ॥९॥
9. dhṛtarāṣṭra uvāca ,
abhyetya tvāṁ tāta vadāmi saṁjaya; ajātaśatruṁ ca sukhena pārtham ,
kaccitsa rājā kuśalī saputraḥ; sahāmātyaḥ sānujaḥ kauravāṇām.
9. dhṛtarāṣṭraḥ uvāca abhyetya tvām tāta
vadāmi sañjaya ajātaśatrum ca sukhena
pārtham kaccit saḥ rājā kuśalī
saputraḥ sahāmātyaḥ sānujaḥ kauravāṇām
9. Dhritarashtra said: "Sanjaya, my dear, having approached you, I speak concerning Partha, Ajatashatru, at ease. Is that king, the Kuru prince, well with his sons, his ministers, and his younger brothers?"
संजय उवाच ।
सहामात्यः कुशली पाण्डुपुत्रो भूयश्चातो यच्च तेऽग्रे मनोऽभूत् ।
निर्णिक्तधर्मार्थकरो मनस्वी बहुश्रुतो दृष्टिमाञ्शीलवांश्च ॥१०॥
10. saṁjaya uvāca ,
sahāmātyaḥ kuśalī pāṇḍuputro; bhūyaścāto yacca te'gre mano'bhūt ,
nirṇiktadharmārthakaro manasvī; bahuśruto dṛṣṭimāñśīlavāṁśca.
10. sañjayaḥ uvāca sahāmātyaḥ kuśalī
pāṇḍuputraḥ bhūyaḥ ca ataḥ yat ca te agre
manaḥ abhūt nirṇiktadharmārthakaraḥ
manasvī bahuśrutaḥ dṛṣṭimān śīlavān ca
10. Sanjaya said: "The son of Pandu, with his ministers, is well, and he is also as you previously had in mind. He is one who has thoroughly understood and practiced righteousness (dharma) and purpose, he is resolute, very learned, insightful, and virtuous."
परं धर्मात्पाण्डवस्यानृशंस्यं धर्मः परो वित्तचयान्मतोऽस्य ।
सुखप्रिये धर्महीने न पार्थोऽनुरुध्यते भारत तस्य विद्धि ॥११॥
11. paraṁ dharmātpāṇḍavasyānṛśaṁsyaṁ; dharmaḥ paro vittacayānmato'sya ,
sukhapriye dharmahīne na pārtho;'nurudhyate bhārata tasya viddhi.
11. param dharmāt pāṇḍavasya anṛśaṃsyam
dharmaḥ paraḥ vittacayāt mataḥ
asya sukhapriye dharmahīne na pārthaḥ
anurudhyate bhārata tasya viddhi
11. The Pandava's compassion is superior to mere adherence to righteousness (dharma). Indeed, for him, righteousness (dharma) is more important than the accumulation of wealth. O Bharata, know that Partha does not indulge in pleasures that are devoid of righteousness (dharma).
परप्रयुक्तः पुरुषो विचेष्टते सूत्रप्रोता दारुमयीव योषा ।
इमं दृष्ट्वा नियमं पाण्डवस्य मन्ये परं कर्म दैवं मनुष्यात् ॥१२॥
12. paraprayuktaḥ puruṣo viceṣṭate; sūtraprotā dārumayīva yoṣā ,
imaṁ dṛṣṭvā niyamaṁ pāṇḍavasya; manye paraṁ karma daivaṁ manuṣyāt.
12. paraprayuktaḥ puruṣaḥ viceṣṭate
sūtraprotā dārumayī iva yoṣā
imam dṛṣṭvā niyamam pāṇḍavasya
manye param karma daivam manuṣyāt
12. A person (puruṣa) acts as if impelled by another, just like a wooden puppet (yoṣā) strung on a thread (sūtra). Witnessing this consistent principle (niyama) in the Pandava, I believe that divine action (daiva karma) is superior to human effort.
इमं च दृष्ट्वा तव कर्मदोषं पादोदर्कं घोरमवर्णरूपम् ।
यावन्नरः कामयतेऽतिकाल्यं तावन्नरोऽयं लभते प्रशंसाम् ॥१३॥
13. imaṁ ca dṛṣṭvā tava karmadoṣaṁ; pādodarkaṁ ghoramavarṇarūpam ,
yāvannaraḥ kāmayate'tikālyaṁ; tāvannaro'yaṁ labhate praśaṁsām.
13. imam ca dṛṣṭvā tava karmadoṣam
pādodarkam ghoram avaraṇarūpam
yāvat naraḥ kāmayate atikālyam
tāvat naraḥ ayam labhate praśaṃsām
13. And seeing this flaw in your action (karma), whose outcome is a terrible, disgraceful downfall, as long as a person wishes to postpone [acknowledging it], so long does that person receive praise.
अजातशत्रुस्तु विहाय पापं जीर्णां त्वचं सर्प इवासमर्थाम् ।
विरोचतेऽहार्यवृत्तेन धीरो युधिष्ठिरस्त्वयि पापं विसृज्य ॥१४॥
14. ajātaśatrustu vihāya pāpaṁ; jīrṇāṁ tvacaṁ sarpa ivāsamarthām ,
virocate'hāryavṛttena dhīro; yudhiṣṭhirastvayi pāpaṁ visṛjya.
14. ajātaśatruḥ tu vihāya pāpam jīrṇām
tvacam sarpaḥ iva asamarthām
virocate ahāryavṛttena dhīraḥ
yudhiṣṭhiraḥ tvayi pāpam visṛjya
14. But Ajatashatru (Yudhishthira), having abandoned sin (karma), just as a snake sheds its worn-out, useless skin, and having distanced himself from your sin (karma), the steadfast Yudhishthira shines forth with his unwavering conduct.
अङ्गात्मनः कर्म निबोध राजन्धर्मार्थयुक्तादार्यवृत्तादपेतम् ।
उपक्रोशं चेह गतोऽसि राजन्नोहेश्च पापं प्रसजेदमुत्र ॥१५॥
15. aṅgātmanaḥ karma nibodha rāja;ndharmārthayuktādāryavṛttādapetam ,
upakrośaṁ ceha gato'si rāja;nnoheśca pāpaṁ prasajedamutra.
15. aṅga ātmanaḥ karma nibodha rājan
dharmārthayuktāt āryavṛttāt apetam
upakrośam ca iha gataḥ asi rājan
na uheḥ ca pāpam prasajet amutra
15. O king, understand your own action (karma), which is devoid of noble conduct (āryavṛtta) associated with natural law (dharma) and prosperity (artha). And if you have incurred disgrace here (in this world), O king, then sin (karma) will not cling to you in the next world (amutra) by discerning [your actions].
स त्वमर्थं संशयितं विना तैराशंससे पुत्रवशानुगोऽद्य ।
अधर्मशब्दश्च महान्पृथिव्यां नेदं कर्म त्वत्समं भारताग्र्य ॥१६॥
16. sa tvamarthaṁ saṁśayitaṁ vinā tai;rāśaṁsase putravaśānugo'dya ,
adharmaśabdaśca mahānpṛthivyāṁ; nedaṁ karma tvatsamaṁ bhāratāgrya.
16. sa tvam artham saṃśayitam vinā taiḥ
āśaṃsase putravaśānugaḥ adya
adharmaśabdaḥ ca mahān pṛthivyām na
idam karma tvatsamam bhāratāgrya
16. So you, subservient to your sons today, desire uncertain prosperity (artha) without them [the Pandavas]. A great name for unrighteousness (adharma) has spread throughout the earth, and this action (karma) is not fitting for you, O foremost among the Bharatas.
हीनप्रज्ञो दौष्कुलेयो नृशंसो दीर्घवैरी क्षत्रविद्यास्वधीरः ।
एवंधर्मा नापदः संतितीर्षेद्धीनवीर्यो यश्च भवेदशिष्टः ॥१७॥
17. hīnaprajño dauṣkuleyo nṛśaṁso; dīrghavairī kṣatravidyāsvadhīraḥ ,
evaṁdharmā nāpadaḥ saṁtitīrṣe;ddhīnavīryo yaśca bhavedaśiṣṭaḥ.
17. hīnaprājñaḥ dauṣkuleyaḥ nṛśaṃsaḥ
dīrghavairī kṣatravidyāsu adhīraḥ
evaṃdharmā na āpadaḥ saṃtitīrṣet
hīnavīryaḥ yaḥ ca bhavet aśiṣṭaḥ
17. A person of meager intellect, of ignoble birth, cruel, bearing long-standing enmity, and unskilled in the martial arts (kṣatra-vidyā) - such a one possesses a nature (evam-dharma) that should not seek to overcome misfortunes (āpadaḥ). The same applies to one who is weak in power and ill-behaved.
कुले जातो धर्मवान्यो यशस्वी बहुश्रुतः सुखजीवी यतात्मा ।
धर्मार्थयोर्ग्रथितयोर्बिभर्ति नान्यत्र दिष्टस्य वशादुपैति ॥१८॥
18. kule jāto dharmavānyo yaśasvī; bahuśrutaḥ sukhajīvī yatātmā ,
dharmārthayorgrathitayorbibharti; nānyatra diṣṭasya vaśādupaiti.
18. kule jātaḥ dharmavān yaḥ yaśasvī
bahuśrutaḥ sukhajīvī yatātmā
dharmārthayoḥ grathitayoḥ bibharti
na anyatra diṣṭasya vaśāt upaiti
18. One who is born in a (good) family, endowed with (dharma) (natural law/righteousness), famous, widely learned, living happily, and self-controlled - such a one upholds (dharma) and material prosperity (artha) when they are intertwined. He does not go elsewhere under the sway of destiny.
कथं हि मन्त्राग्र्यधरो मनीषी धर्मार्थयोरापदि संप्रणेता ।
एवंयुक्तः सर्वमन्त्रैरहीनो अनानृशंस्यं कर्म कुर्यादमूढः ॥१९॥
19. kathaṁ hi mantrāgryadharo manīṣī; dharmārthayorāpadi saṁpraṇetā ,
evaṁyuktaḥ sarvamantrairahīno; anānṛśaṁsyaṁ karma kuryādamūḍhaḥ.
19. katham hi mantrāgryadharaḥ manīṣī
dharmārthayoḥ āpadi sampraṇetā
evaṃyuktaḥ sarvamantraiḥ ahīnaḥ
anānṛśaṃsyam karma kuryāt amūḍhaḥ
19. How indeed would a wise and prudent person, who holds the foremost counsel (mantra), who is a leader concerning (dharma) (natural law) and material prosperity (artha) in times of calamity (āpadi), thus equipped, not deficient in any counsel (mantra), perform a non-cruel action (karma) without delusion?
तवापीमे मन्त्रविदः समेत्य समासते कर्मसु नित्ययुक्ताः ।
तेषामयं बलवान्निश्चयश्च कुरुक्षयार्थे निरयो व्यपादि ॥२०॥
20. tavāpīme mantravidaḥ sametya; samāsate karmasu nityayuktāḥ ,
teṣāmayaṁ balavānniścayaśca; kurukṣayārthe nirayo vyapādi.
20. tava api ime mantravidaḥ sametya
samāsate karmasu nityayuktāḥ
teṣām ayam balavān niścayaḥ
ca kurukṣayārthe nirayaḥ vyapādi
20. Indeed, these counselors (mantra-vid) of yours, always diligently engaged in their actions (karma), gather together. This strong resolve of theirs, which aims at the destruction of the Kurus, ultimately resulted in ruin (niraya).
अकालिकं कुरवो नाभविष्यन्पापेन चेत्पापमजातशत्रुः ।
इच्छेज्जातु त्वयि पापं विसृज्य निन्दा चेयं तव लोकेऽभविष्यत् ॥२१॥
21. akālikaṁ kuravo nābhaviṣya;npāpena cetpāpamajātaśatruḥ ,
icchejjātu tvayi pāpaṁ visṛjya; nindā ceyaṁ tava loke'bhaviṣyat.
21. akālikam kuravaḥ na abhaviṣyan
pāpena cet pāpam ajātaśatruḥ
icchet jātu tvayi pāpam visṛjya
nindā ca iyam tava loke abhaviṣyat
21. If Ajatashatru (Yudhishthira), having abandoned sin, were ever to wish sin upon you, then the Kurus would not have met an untimely end because of (their own) sin, and this blame would have been yours in the world.
किमन्यत्र विषयादीश्वराणां यत्र पार्थः परलोकं ददर्श ।
अत्यक्रामत्स तथा संमतः स्यान्न संशयो नास्ति मनुष्यकारः ॥२२॥
22. kimanyatra viṣayādīśvarāṇāṁ; yatra pārthaḥ paralokaṁ dadarśa ,
atyakrāmatsa tathā saṁmataḥ syā;nna saṁśayo nāsti manuṣyakāraḥ.
22. kim anyatra viṣayāt īśvarāṇām
yatra pārthaḥ paralokam dadarśa
atyakrāmat saḥ tathā saṃmataḥ syāt
na saṃśayaḥ na asti manuṣyakāraḥ
22. What else could be beyond the sphere of the powerful (gods or rulers) where Partha (Arjuna) saw the other world? He truly transcended (human limits) in such a way that he would be approved. There is no doubt that this is not a mere human achievement.
एतान्गुणान्कर्मकृतानवेक्ष्य भावाभावौ वर्तमानावनित्यौ ।
बलिर्हि राजा पारमविन्दमानो नान्यत्कालात्कारणं तत्र मेने ॥२३॥
23. etānguṇānkarmakṛtānavekṣya; bhāvābhāvau vartamānāvanityau ,
balirhi rājā pāramavindamāno; nānyatkālātkāraṇaṁ tatra mene.
23. etān guṇān karmakṛtān avekṣya
bhāva-abhāvau vartamānau anityau
baliḥ hi rājā pāram avindamānaḥ na
anyat kālāt kāraṇam tatra mene
23. Indeed, King Bali, having observed these qualities produced by (karma) action, and the present impermanent states of being and non-being, and not finding a definitive end (or explanation), concluded that there was no other cause for them than time.
चक्षुः श्रोत्रे नासिका त्वक्च जिह्वा ज्ञानस्यैतान्यायतनानि जन्तोः ।
तानि प्रीतान्येव तृष्णाक्षयान्ते तान्यव्यथो दुःखहीनः प्रणुद्यात् ॥२४॥
24. cakṣuḥ śrotre nāsikā tvakca jihvā; jñānasyaitānyāyatanāni jantoḥ ,
tāni prītānyeva tṛṣṇākṣayānte; tānyavyatho duḥkhahīnaḥ praṇudyāt.
24. cakṣuḥ śrotre nāsikā tvak ca jihvā
jñānasya etāni āyatanāni jantoḥ
tāni prītāni eva tṛṣṇā-kṣaya-ante
tāni avyathaḥ duḥkha-hīnaḥ praṇudyāt
24. The eye, the ears, the nose, the skin, and the tongue - these are the sense organs of knowledge for a living being. Only when those (senses) are satisfied at the end of the destruction of craving, should an undisturbed and sorrow-free person reject them.
न त्वेव मन्ये पुरुषस्य कर्म संवर्तते सुप्रयुक्तं यथावत् ।
मातुः पितुः कर्मणाभिप्रसूतः संवर्धते विधिवद्भोजनेन ॥२५॥
25. na tveva manye puruṣasya karma; saṁvartate suprayuktaṁ yathāvat ,
mātuḥ pituḥ karmaṇābhiprasūtaḥ; saṁvardhate vidhivadbhojanena.
25. na tu eva manye puruṣasya karma
saṃvartate suprayuktaṃ yathāvat
mātuḥ pituḥ karmaṇā abhiprasūtaḥ
saṃvardhate vidhivat bhojanena
25. I do not believe that a person's action (karma), even if performed well and appropriately, alone brings about its results. One is born through the actions (karma) of one's mother and father, and one flourishes through properly provided food.
प्रियाप्रिये सुखदुःखे च राजन्निन्दाप्रशंसे च भजेत एनम् ।
परस्त्वेनं गर्हयतेऽपराधे प्रशंसते साधुवृत्तं तमेव ॥२६॥
26. priyāpriye sukhaduḥkhe ca rāja;nnindāpraśaṁse ca bhajeta enam ,
parastvenaṁ garhayate'parādhe; praśaṁsate sādhuvṛttaṁ tameva.
26. priyāpriye sukhaduḥkhe ca rājan
nindāpraśaṃse ca bhajeta enam
paraḥ tu enam garhayate aparādhe
praśaṃsate sādhuvṛttaṃ tam eva
26. O king, a person must experience both pleasant and unpleasant things, happiness and sorrow, and also blame and praise. Indeed, others will criticize him for his transgressions and praise that very person for his virtuous conduct.
स त्वा गर्हे भारतानां विरोधादन्तो नूनं भवितायं प्रजानाम् ।
नो चेदिदं तव कर्मापराधात्कुरून्दहेत्कृष्णवर्त्मेव कक्षम् ॥२७॥
27. sa tvā garhe bhāratānāṁ virodhā;danto nūnaṁ bhavitāyaṁ prajānām ,
no cedidaṁ tava karmāparādhā;tkurūndahetkṛṣṇavartmeva kakṣam.
27. sa tvā garhe bhāratānām virodhāt
antaḥ nūnam bhavitā ayam prajānām
no cet idam tava karmāparādhāt
kurūn dahet kṛṣṇavartmā iva kakṣam
27. He blames you for the conflict among the Bhāratas. Surely, this will be the end of these people. Otherwise, this action (karma) of yours, arising from transgression, would consume the Kurus just as fire (kṛṣṇavartmā) burns dry grass.
त्वमेवैको जातपुत्रेषु राजन्वशं गन्ता सर्वलोके नरेन्द्र ।
कामात्मनां श्लाघसे द्यूतकाले नान्यच्छमात्पश्य विपाकमस्य ॥२८॥
28. tvamevaiko jātaputreṣu rāja;nvaśaṁ gantā sarvaloke narendra ,
kāmātmanāṁ ślāghase dyūtakāle; nānyacchamātpaśya vipākamasya.
28. tvam eva ekaḥ jātputreṣu rājan
vaśam gantā sarvaloke narendra
kāmātmanām ślāghase dyūtakāle na
anyat śamāt paśya vipākam asya
28. O king, O chief of men, you alone among all those with sons in the world will fall into subjection. You boasted about those who indulged in desires during the gambling match. Now, behold the consequence of this, which is nothing other than cessation (śama).
अनाप्तानां प्रग्रहात्त्वं नरेन्द्र तथाप्तानां निग्रहाच्चैव राजन् ।
भूमिं स्फीतां दुर्बलत्वादनन्तां न शक्तस्त्वं रक्षितुं कौरवेय ॥२९॥
29. anāptānāṁ pragrahāttvaṁ narendra; tathāptānāṁ nigrahāccaiva rājan ,
bhūmiṁ sphītāṁ durbalatvādanantāṁ; na śaktastvaṁ rakṣituṁ kauraveya.
29. anāptānām pragrahāt tvam narendra
tathā āptānām nigrahāt ca eva rājan
bhūmim sphītām durbalatvāt anantām
na śaktaḥ tvam rakṣitum kauraveya
29. O King (narendra), O descendant of Kuru (kauraveya), you are not capable of protecting this vast and prosperous land. This is because of your weakness, and because you favor the untrustworthy and restrain the trustworthy.
अनुज्ञातो रथवेगावधूतः श्रान्तो निपद्ये शयनं नृसिंह ।
प्रातः श्रोतारः कुरवः सभायामजातशत्रोर्वचनं समेताः ॥३०॥
30. anujñāto rathavegāvadhūtaḥ; śrānto nipadye śayanaṁ nṛsiṁha ,
prātaḥ śrotāraḥ kuravaḥ sabhāyā;majātaśatrorvacanaṁ sametāḥ.
30. anujñātaḥ rathavegāvadhūtaḥ śrāntaḥ nipadye śayanam nṛsiṃha
prātaḥ śrotāraḥ kuravaḥ sabhāyām ajātaśatroḥ vacanam sametāḥ
30. O lion among men (nṛsiṃha), having received your permission, I am weary and shaken by the speed of the chariot; I will now lie down to rest. In the morning, the Kurus will gather in the assembly to listen to the words of Ajatashatru (Yudhishthira).