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महाभारतः       mahābhārataḥ - book-5, chapter-67

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धृतराष्ट्र उवाच ।
कथं त्वं माधवं वेत्थ सर्वलोकमहेश्वरम् ।
कथमेनं न वेदाहं तन्ममाचक्ष्व संजय ॥१॥
1. dhṛtarāṣṭra uvāca ,
kathaṁ tvaṁ mādhavaṁ vettha sarvalokamaheśvaram ,
kathamenaṁ na vedāhaṁ tanmamācakṣva saṁjaya.
1. dhṛtarāṣṭraḥ uvāca kathaṃ tvam mādhavaṃ vettha sarvalokamaheśvaram
katham enam na veda aham tat mama ācakṣva saṃjaya
1. Dhṛtarāṣṭra said: "How is it that you know Mādhava, the great lord of all worlds? How is it that I do not know him? Tell me that, Sañjaya."
संजय उवाच ।
विद्या राजन्न ते विद्या मम विद्या न हीयते ।
विद्याहीनस्तमोध्वस्तो नाभिजानाति केशवम् ॥२॥
2. saṁjaya uvāca ,
vidyā rājanna te vidyā mama vidyā na hīyate ,
vidyāhīnastamodhvasto nābhijānāti keśavam.
2. saṃjayaḥ uvāca vidyā rājan na te vidyā mama vidyā na
hīyate vidyāhīnaḥ tamodhvastaḥ na abhijānāti keśavam
2. Sañjaya said: "O King, that is not true knowledge. My knowledge is not diminished. One who is devoid of knowledge, enveloped in darkness, does not truly know Keśava."
विद्यया तात जानामि त्रियुगं मधुसूदनम् ।
कर्तारमकृतं देवं भूतानां प्रभवाप्ययम् ॥३॥
3. vidyayā tāta jānāmi triyugaṁ madhusūdanam ,
kartāramakṛtaṁ devaṁ bhūtānāṁ prabhavāpyayam.
3. vidyayā tāta jānāmi triyugam madhusūdanam
kartāram akṛtam devam bhūtānām prabhavāpyayam
3. O dear one, through knowledge I know Madhusūdana, who manifests in three ages; He is the uncreated creator, the divine being, the origin and dissolution of all beings.
धृतराष्ट्र उवाच ।
गावल्गणेऽत्र का भक्तिर्या ते नित्या जनार्दने ।
यया त्वमभिजानासि त्रियुगं मधुसूदनम् ॥४॥
4. dhṛtarāṣṭra uvāca ,
gāvalgaṇe'tra kā bhaktiryā te nityā janārdane ,
yayā tvamabhijānāsi triyugaṁ madhusūdanam.
4. dhṛtarāṣṭraḥ uvāca gāvalgaṇe atra kā bhaktiḥ yā te nityā
janārdane yayā tvam abhijānāsi triyugam madhusūdanam
4. Dhṛtarāṣṭra said: "O son of Gavalgaṇa, what is this constant devotion (bhakti) you have for Janārdana, by which you truly know Madhusūdana, who manifests in three ages?"
संजय उवाच ।
मायां न सेवे भद्रं ते न वृथाधर्ममाचरे ।
शुद्धभावं गतो भक्त्या शास्त्राद्वेद्मि जनार्दनम् ॥५॥
5. saṁjaya uvāca ,
māyāṁ na seve bhadraṁ te na vṛthādharmamācare ,
śuddhabhāvaṁ gato bhaktyā śāstrādvedmi janārdanam.
5. saṃjayaḥ uvāca māyām na seve bhadram te na vṛthādharmaṃ
ācare śuddhabhāvam gataḥ bhaktyā śāstrāt vedmi janārdanam
5. Sanjaya said: I do not resort to illusion (māyā). May good fortune be with you. I do not practice useless natural law (dharma). Having attained a pure state through devotion (bhakti), I know Janārdana through the scriptures.
धृतराष्ट्र उवाच ।
दुर्योधन हृषीकेशं प्रपद्यस्व जनार्दनम् ।
आप्तो नः संजयस्तात शरणं गच्छ केशवम् ॥६॥
6. dhṛtarāṣṭra uvāca ,
duryodhana hṛṣīkeśaṁ prapadyasva janārdanam ,
āpto naḥ saṁjayastāta śaraṇaṁ gaccha keśavam.
6. dhṛtarāṣṭraḥ uvāca duryodhana hṛṣīkeśam prapadyasva
janārdanam āptaḥ naḥ saṃjayaḥ tāta śaraṇam gaccha keśavam
6. Dhṛtarāṣṭra said: O Duryodhana, take refuge in Hṛṣīkeśa (Krishna), Janārdana. O dear son, Sanjaya is trustworthy for us; go take refuge in Keśava.
दुर्योधन उवाच ।
भगवान्देवकीपुत्रो लोकं चेन्निहनिष्यति ।
प्रवदन्नर्जुने सख्यं नाहं गच्छेऽद्य केशवम् ॥७॥
7. duryodhana uvāca ,
bhagavāndevakīputro lokaṁ cennihaniṣyati ,
pravadannarjune sakhyaṁ nāhaṁ gacche'dya keśavam.
7. duryodhanaḥ uvāca bhagavān devakīputraḥ lokam cet nihaniṣyati
pravadan arjune sakhyam na aham gacche adya keśavam
7. Duryodhana said: If the blessed son of Devaki (Krishna) will indeed destroy the world, while proclaiming friendship with Arjuna, then I will not go to Keśava today.
धृतराष्ट्र उवाच ।
अवाग्गान्धारि पुत्रस्ते गच्छत्येष सुदुर्मतिः ।
ईर्ष्युर्दुरात्मा मानी च श्रेयसां वचनातिगः ॥८॥
8. dhṛtarāṣṭra uvāca ,
avāggāndhāri putraste gacchatyeṣa sudurmatiḥ ,
īrṣyurdurātmā mānī ca śreyasāṁ vacanātigaḥ.
8. dhṛtarāṣṭraḥ uvāca avāk gāndhāri putraḥ te gacchati eṣaḥ
sudurmatiḥ īrṣyuḥ durātmā mānī ca śreyasām vacanātigaḥ
8. Dhṛtarāṣṭra said: O Gāndhārī, your son, this extremely evil-minded one, is going downward. He is envious, wicked, conceited, and disregards beneficial advice.
गान्धार्युवाच ।
ऐश्वर्यकाम दुष्टात्मन्वृद्धानां शासनातिग ।
ऐश्वर्यजीविते हित्वा पितरं मां च बालिश ॥९॥
9. gāndhāryuvāca ,
aiśvaryakāma duṣṭātmanvṛddhānāṁ śāsanātiga ,
aiśvaryajīvite hitvā pitaraṁ māṁ ca bāliśa.
9. gāndhārī uvāca aiśvaryakāma duṣṭātman vṛddhānām
śāsanātiga aiśvaryajīvite hitvā pitaraṃ mām ca bāliśa
9. Gandhari said: 'Oh you who crave sovereignty, oh evil-minded one, oh transgressor of the commands of the elders! Oh foolish one, having abandoned your father and me, and your own sovereignty and life...'
वर्धयन्दुर्हृदां प्रीतिं मां च शोकेन वर्धयन् ।
निहतो भीमसेनेन स्मर्तासि वचनं पितुः ॥१०॥
10. vardhayandurhṛdāṁ prītiṁ māṁ ca śokena vardhayan ,
nihato bhīmasenena smartāsi vacanaṁ pituḥ.
10. vardhayan durhṛdām prītim mām ca śokena vardhayan
nihataḥ bhīmasenena smartāsi vacanam pituḥ
10. ...while increasing the affection of your wicked friends and making me increasingly sorrowful, you will remember your father's words when you are killed by Bhimasena.
व्यास उवाच ।
दयितोऽसि राजन्कृष्णस्य धृतराष्ट्र निबोध मे ।
यस्य ते संजयो दूतो यस्त्वां श्रेयसि योक्ष्यते ॥११॥
11. vyāsa uvāca ,
dayito'si rājankṛṣṇasya dhṛtarāṣṭra nibodha me ,
yasya te saṁjayo dūto yastvāṁ śreyasi yokṣyate.
11. vyāsaḥ uvāca dayitaḥ asi rājan kṛṣṇasya dhṛtarāṣṭra nibodha
me yasya te sañjayaḥ dūtaḥ yaḥ tvām śreyasi yokṣyate
11. Vyasa said: 'Oh King Dhritarashtra, you are dear to Krishna (Kṛṣṇa). Listen to me! Sanjaya is your messenger, who will guide you towards (your) well-being.'
जानात्येष हृषीकेशं पुराणं यच्च वै नवम् ।
शुश्रूषमाणमेकाग्रं मोक्ष्यते महतो भयात् ॥१२॥
12. jānātyeṣa hṛṣīkeśaṁ purāṇaṁ yacca vai navam ,
śuśrūṣamāṇamekāgraṁ mokṣyate mahato bhayāt.
12. jānāti eṣaḥ hṛṣīkeśam purāṇam yat ca vai navam
śuśrūṣamāṇam ekāgram mokṣyate mahataḥ bhayāt
12. This (Sanjaya) knows Hrishikesha (Kṛṣṇa), both the ancient (wisdom) and the new (teachings). Being attentive and single-minded, he will be liberated (mokṣa) from great fear.
वैचित्रवीर्य पुरुषाः क्रोधहर्षतमोवृताः ।
सिता बहुविधैः पाशैर्ये न तुष्टाः स्वकैर्धनैः ॥१३॥
13. vaicitravīrya puruṣāḥ krodhaharṣatamovṛtāḥ ,
sitā bahuvidhaiḥ pāśairye na tuṣṭāḥ svakairdhanaiḥ.
13. vaicitravīrya puruṣāḥ krodhaharṣatamovṛtāḥ sitāḥ
bahuvidhaiḥ pāśaiḥ ye na tuṣṭāḥ svakaiḥ dhanaiḥ
13. Those men of Vicitravīrya's lineage who are not satisfied with their own wealth are enveloped by anger, elation, and delusion (tamas), and are bound by many kinds of fetters.
यमस्य वशमायान्ति काममूढाः पुनः पुनः ।
अन्धनेत्रा यथैवान्धा नीयमानाः स्वकर्मभिः ॥१४॥
14. yamasya vaśamāyānti kāmamūḍhāḥ punaḥ punaḥ ,
andhanetrā yathaivāndhā nīyamānāḥ svakarmabhiḥ.
14. yamasya vaśam āyānti kāmamūḍhāḥ punaḥ punaḥ
andhanetrāḥ yathā eva andhāḥ nīyamānāḥ svakarmabhiḥ
14. Deluded by desire, they repeatedly fall under the control of Yama (the god of death), just as blind individuals, whose eyes are blind, are led along by their own actions (karma).
एष एकायनः पन्था येन यान्ति मनीषिणः ।
तं दृष्ट्वा मृत्युमत्येति महांस्तत्र न सज्जते ॥१५॥
15. eṣa ekāyanaḥ panthā yena yānti manīṣiṇaḥ ,
taṁ dṛṣṭvā mṛtyumatyeti mahāṁstatra na sajjate.
15. eṣaḥ ekāyanaḥ panthāḥ yena yānti manīṣiṇaḥ tam
dṛṣṭvā mṛtyum atyeti mahān tatra na sajjate
15. This is the singular (ekāyana) path by which the wise go. Having perceived it, a great person transcends death and does not become entangled in worldly attachments.
धृतराष्ट्र उवाच ।
अङ्ग संजय मे शंस पन्थानमकुतोभयम् ।
येन गत्वा हृषीकेशं प्राप्नुयां शान्तिमुत्तमाम् ॥१६॥
16. dhṛtarāṣṭra uvāca ,
aṅga saṁjaya me śaṁsa panthānamakutobhayam ,
yena gatvā hṛṣīkeśaṁ prāpnuyāṁ śāntimuttamām.
16. dhṛtarāṣṭraḥ uvāca aṅga saṃjaya me śaṃsa panthānam
akutobhayam yena gatvā hṛṣīkeśam prāpnuyām śāntim uttamām
16. Dhṛtarāṣṭra said: O Saṃjaya, describe to me the path that is free from all danger, by which, having reached Hṛṣīkeśa (Kṛṣṇa), I may obtain the highest peace.
संजय उवाच ।
नाकृतात्मा कृतात्मानं जातु विद्याज्जनार्दनम् ।
आत्मनस्तु क्रियोपायो नान्यत्रेन्द्रियनिग्रहात् ॥१७॥
17. saṁjaya uvāca ,
nākṛtātmā kṛtātmānaṁ jātu vidyājjanārdanam ,
ātmanastu kriyopāyo nānyatrendriyanigrahāt.
17. sanjaya uvāca | na akṛtātmā kṛtātmānam jātu vidyāt janārdanam
| ātmanas tu kriyopāyaḥ na anyatra indriyanigrahāt
17. Sanjaya said: One whose self (ātman) is not disciplined can never truly understand Janardana as the perfected self (ātman). Furthermore, the means for the self (ātman) to perform action (karma) and achieve its purpose is nowhere else but through the control of the senses.
इन्द्रियाणामुदीर्णानां कामत्यागोऽप्रमादतः ।
अप्रमादोऽविहिंसा च ज्ञानयोनिरसंशयम् ॥१८॥
18. indriyāṇāmudīrṇānāṁ kāmatyāgo'pramādataḥ ,
apramādo'vihiṁsā ca jñānayonirasaṁśayam.
18. indriyāṇām udīrṇānām kāmatyāgaḥ apramādataḥ
| apramādaḥ avihiṃsā ca jñānayoniḥ asaṃśayam
18. The relinquishment of desires (kāma) of the agitated senses is due to diligence (apramāda). Diligence (apramāda) and non-violence (ahiṃsā) are, without a doubt, the source of true knowledge.
इन्द्रियाणां यमे यत्तो भव राजन्नतन्द्रितः ।
बुद्धिश्च मा ते च्यवतु नियच्छैतां यतस्ततः ॥१९॥
19. indriyāṇāṁ yame yatto bhava rājannatandritaḥ ,
buddhiśca mā te cyavatu niyacchaitāṁ yatastataḥ.
19. indriyāṇām yame yattaḥ bhava rājan anatandritaḥ |
buddhiḥ ca mā te cyavatu niyaccha etām yatas tataḥ
19. O King, be diligent and vigilant in the restraint of the senses. Let your intellect not waver, and control it from straying here and there.
एतज्ज्ञानं विदुर्विप्रा ध्रुवमिन्द्रियधारणम् ।
एतज्ज्ञानं च पन्थाश्च येन यान्ति मनीषिणः ॥२०॥
20. etajjñānaṁ vidurviprā dhruvamindriyadhāraṇam ,
etajjñānaṁ ca panthāśca yena yānti manīṣiṇaḥ.
20. etat jñānam viduḥ viprāḥ dhruvam indriyadhāraṇam
| etat jñānam ca panthāḥ ca yena yānti manīṣiṇaḥ
20. The wise (viprāḥ) know this certain knowledge to be the steadfast control of the senses. This knowledge is also the path by which the thoughtful sages (manīṣiṇaḥ) proceed.
अप्राप्यः केशवो राजन्निन्द्रियैरजितैर्नृभिः ।
आगमाधिगतो योगाद्वशी तत्त्वे प्रसीदति ॥२१॥
21. aprāpyaḥ keśavo rājannindriyairajitairnṛbhiḥ ,
āgamādhigato yogādvaśī tattve prasīdati.
21. aprāpyaḥ keśavaḥ rājan indriyaiḥ ajitaiḥ nṛbhiḥ
āgama adhigataḥ yogāt vaśī tattve prasīdati
21. O King, Keśava is unattainable by humans whose senses are uncontrolled. The master (vaśī), who is realized through sacred texts (āgama) and spiritual discipline (yoga), becomes pleased with the ultimate reality.