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महाभारतः       mahābhārataḥ - book-5, chapter-70

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वैशंपायन उवाच ।
संजये प्रतियाते तु धर्मराजो युधिष्ठिरः ।
अभ्यभाषत दाशार्हमृषभं सर्वसात्वताम् ॥१॥
1. vaiśaṁpāyana uvāca ,
saṁjaye pratiyāte tu dharmarājo yudhiṣṭhiraḥ ,
abhyabhāṣata dāśārhamṛṣabhaṁ sarvasātvatām.
1. vaiśaṃpāyana uvāca sañjaye pratiyāte tu dharmarājaḥ
yudhiṣṭhiraḥ abhyabhāṣata dāśārham ṛṣabham sarvasātvatām
1. Vaiśaṃpāyana said: When Sañjaya had departed, King Yudhiṣṭhira, the upholder of natural law (dharma), then addressed Dāśārha, the foremost among all the Sātvatas.
1. וַישַׁמְפָּאיַנַה אמר: לאחר שסַנְג׳ַיַה יצא לדרכו, פנה יוּדְהִישְׁתְהִירַה, מלך היושר, אל קְרְשְׁנַה בן שושלת דָאשָׁארְהַה, הדגול שבכל בני סָאטְוַטַה.
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अयं स कालः संप्राप्तो मित्राणां मे जनार्दन ।
न च त्वदन्यं पश्यामि यो न आपत्सु तारयेत् ॥२॥
2. ayaṁ sa kālaḥ saṁprāpto mitrāṇāṁ me janārdana ,
na ca tvadanyaṁ paśyāmi yo na āpatsu tārayet.
2. ayam sa kālaḥ samprāptaḥ mitrāṇām me janārdana
na ca tvadanyam paśyāmi yaḥ na āpatsu tārayet
2. O Janārdana, this is that very time which has arrived for my friends. I do not see anyone other than you who could save us from dangers.
2. הו ג׳ַנָארְדַנַה, הגיעה עכשיו שעתם של ידידיי. איני רואה איש מלבדך שיציל אותנו בעת צרה.
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त्वां हि माधव संश्रित्य निर्भया मोहदर्पितम् ।
धार्तराष्ट्रं सहामात्यं स्वमंशमनुयुञ्ज्महे ॥३॥
3. tvāṁ hi mādhava saṁśritya nirbhayā mohadarpitam ,
dhārtarāṣṭraṁ sahāmātyaṁ svamaṁśamanuyuñjmahe.
3. tvām hi mādhava saṃśritya nirbhayā moha-darpitam
dhārtarāṣṭram saha-amātyam svam aṃśam anuyuñjmahe
3. Indeed, O Madhava, having taken refuge in you, we will fearlessly claim our share from the son of Dhritarashtra, who is puffed up with delusion, along with his ministers.
3. הו מָאדְהַוַה, בהישענות עליך אנו תובעים ללא פחד את חלקנו מבן דְהְרְטַרָאשְׁתְרַה ומיועציו, שהאשליה והגאווה השתלטו עליו.
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यथा हि सर्वास्वापत्सु पासि वृष्णीनरिंदम ।
तथा ते पाण्डवा रक्ष्याः पाह्यस्मान्महतो भयात् ॥४॥
4. yathā hi sarvāsvāpatsu pāsi vṛṣṇīnariṁdama ,
tathā te pāṇḍavā rakṣyāḥ pāhyasmānmahato bhayāt.
4. yathā hi sarvāsu āpatsu pāsi vṛṣṇīn arim-dama |
tathā te pāṇḍavā rakṣyāḥ pāhi asmān mahataḥ bhayāt
4. Just as you, O subduer of enemies, protect the Vrishnis in all calamities, so too are these Pandavas to be protected by you. Therefore, protect us from great fear.
4. הו מכניע האויבים, בן שושלת וְרְשְׁנִי, כשם שאתה מגן על בני וְרְשְׁנִי בכל צרה, כך עליך להגן על בני פָּאנְדוּ. הצל אותנו מפחד גדול.
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भगवानुवाच ।
अयमस्मि महाबाहो ब्रूहि यत्ते विवक्षितम् ।
करिष्यामि हि तत्सर्वं यत्त्वं वक्ष्यसि भारत ॥५॥
5. bhagavānuvāca ,
ayamasmi mahābāho brūhi yatte vivakṣitam ,
kariṣyāmi hi tatsarvaṁ yattvaṁ vakṣyasi bhārata.
5. bhagavān uvāca | ayam asmi mahābāho brūhi yat te vivakṣitam
| kariṣyāmi hi tat sarvam yat tvam vakṣyasi bhārata
5. The Blessed Lord said: "Here I am, O mighty-armed one. Speak what you desire. Indeed, I will do all of that, whatever you will say, O Bharata."
5. האדון (קְרְשְׁנַה) אמר: הנני כאן, הו אדיר הזרועות. אמור מה רצונך לומר, ואעשה את כל מה שתאמר, הו בְּהָארַטַה.
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युधिष्ठिर उवाच ।
श्रुतं ते धृतराष्ट्रस्य सपुत्रस्य चिकीर्षितम् ।
एतद्धि सकलं कृष्ण संजयो मां यदब्रवीत् ॥६॥
6. yudhiṣṭhira uvāca ,
śrutaṁ te dhṛtarāṣṭrasya saputrasya cikīrṣitam ,
etaddhi sakalaṁ kṛṣṇa saṁjayo māṁ yadabravīt.
6. yudhiṣṭhiraḥ uvāca | śrutam te dhṛtarāṣṭrasya sa-putrasya
cikīrṣitam | etat hi sakalam kṛṣṇa sañjayaḥ mām yat abravīt
6. Yudhishthira said: "We have heard what Dhritarashtra and his son intend to do. Indeed, Sanjaya has told me all of this, O Krishna."
6. יוּדְהִישְׁתְהִירַה אמר: שמעת, הו קְרְשְׁנַה, מה שדְהְרְטַרָאשְׁתְרַה ובניו מתכוונים לעשות. את כל זה סַנְג׳ַיַה אמר לי.
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तन्मतं धृतराष्ट्रस्य सोऽस्यात्मा विवृतान्तरः ।
यथोक्तं दूत आचष्टे वध्यः स्यादन्यथा ब्रुवन् ॥७॥
7. tanmataṁ dhṛtarāṣṭrasya so'syātmā vivṛtāntaraḥ ,
yathoktaṁ dūta ācaṣṭe vadhyaḥ syādanyathā bruvan.
7. tat matam dhṛtarāṣṭrasya saḥ asya ātmā vivṛtāntaraḥ
yathā uktam dūtaḥ ācaṣṭe vadhyaḥ syāt anyathā bruvan
7. That is Dhritarashtra's opinion. This messenger is like his own soul (ātman), with his inner thoughts completely revealed to him. The messenger reports exactly as instructed; otherwise, if he speaks differently, he would be punishable by death.
7. זו דעתו של דְהְרְטַרָאשְׁתְרַה, והשליח, שהוא כמו נפשו, חושף את פנימיותו. הוא מוסר את הדברים כפי שנאמרו לו, כי מי שיאמר אחרת ראוי למוות.
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अप्रदानेन राज्यस्य शान्तिमस्मासु मार्गति ।
लुब्धः पापेन मनसा चरन्नसममात्मनः ॥८॥
8. apradānena rājyasya śāntimasmāsu mārgati ,
lubdhaḥ pāpena manasā carannasamamātmanaḥ.
8. apradānena rājyasya śāntim asmāsu mārgati
lubdhaḥ pāpena manasā caran asamam ātmanaḥ
8. While not ceding the kingdom, he seeks peace from us. Greedy and with a wicked mind, he is acting in a manner improper for his own (ātman) nature.
8. הוא מבקש מאיתנו שלום מבלי למסור את הממלכה. הוא חמדן, מחשבותיו רעות, והוא נוהג שלא כשורה כלפי עצמו.
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यत्तद्द्वादश वर्षाणि वने निर्व्युषिता वयम् ।
छद्मना शरदं चैकां धृतराष्ट्रस्य शासनात् ॥९॥
9. yattaddvādaśa varṣāṇi vane nirvyuṣitā vayam ,
chadmanā śaradaṁ caikāṁ dhṛtarāṣṭrasya śāsanāt.
9. yat tat dvādaśa varṣāṇi vane nirvyuṣitā vayam
chadmanā śaradam ca ekām dhṛtarāṣṭrasya śāsanāt
9. Because we lived for twelve years in the forest and one year in disguise, all by the command of Dhritarashtra.
9. אותן שתים עשרה שנים שחיינו ביער, ושנה אחת בהסוואה, היו בציווי של דְהְרְטַרָאשְׁתְרַה.
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स्थाता नः समये तस्मिन्धृतराष्ट्र इति प्रभो ।
नाहास्म समयं कृष्ण तद्धि नो ब्राह्मणा विदुः ॥१०॥
10. sthātā naḥ samaye tasmindhṛtarāṣṭra iti prabho ,
nāhāsma samayaṁ kṛṣṇa taddhi no brāhmaṇā viduḥ.
10. sthātā naḥ samaye tasmin dhṛtarāṣṭraḥ iti prabho na
āha asmi samayam kṛṣṇa tat hi naḥ brāhmaṇāḥ viduḥ
10. O Lord (prabho), it was said that Dhritarashtra would abide by that agreement. O Krishna, I have not agreed to such a compact; indeed, our Brahmins know this.
10. הו אדון, דְהְרְטַרָאשְׁתְרַה היה אמור לעמוד בהסכם ההוא. אני לא עברתי על ההסכם, הו קְרְשְׁנַה, וגם הבְּרַהְמִינִים יודעים זאת.
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वृद्धो राजा धृतराष्ट्रः स्वधर्मं नानुपश्यति ।
पश्यन्वा पुत्रगृद्धित्वान्मन्दस्यान्वेति शासनम् ॥११॥
11. vṛddho rājā dhṛtarāṣṭraḥ svadharmaṁ nānupaśyati ,
paśyanvā putragṛddhitvānmandasyānveti śāsanam.
11. vṛddhaḥ rājā dhṛtarāṣṭraḥ svadharmam na anupaśyati
paśyan vā putragṛddhitvāt mandasya anveti śāsanam
11. King Dhṛtarāṣṭra, despite his old age, does not recognize his own duty (dharma). Alternatively, even if he sees it, due to his intense desire for his son, he follows the decree of that foolish individual.
11. המלך הזקן דְהְרְטַרָאשְׁתְרַה אינו רואה את חובתו, או שהוא רואה אותה אך מתוך תאוותו לבניו הוא הולך אחר ציווי הטיפש.
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सुयोधनमते तिष्ठन्राजास्मासु जनार्दन ।
मिथ्या चरति लुब्धः संश्चरन्प्रियमिवात्मनः ॥१२॥
12. suyodhanamate tiṣṭhanrājāsmāsu janārdana ,
mithyā carati lubdhaḥ saṁścaranpriyamivātmanaḥ.
12. suyodhanamate tiṣṭhan rājā asmāsu janārdana mithyā
carati lubdhaḥ san caran priyam iva ātmanaḥ
12. O Janārdana (Kṛṣṇa), the King, while adhering to Suyodhana's (Duryodhana's) counsel, acts deceitfully towards us. Though covetous, he behaves as if he is doing what is dear to himself.
12. הו ג׳ַנָארְדַנַה, המלך עומד לצד דעתו של סוּיוֹדְהַנַה ונוהג בנו בעוול. מתוך חמדנות הוא עושה זאת, כאילו הדבר רצוי לו.
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इतो दुःखतरं किं नु यत्राहं मातरं ततः ।
संविधातुं न शक्नोमि मित्राणां वा जनार्दन ॥१३॥
13. ito duḥkhataraṁ kiṁ nu yatrāhaṁ mātaraṁ tataḥ ,
saṁvidhātuṁ na śaknomi mitrāṇāṁ vā janārdana.
13. itaḥ duḥkhataram kim nu yatra aham mātaram tataḥ
saṃvidhātum na śaknomi mitrāṇām vā janārdana
13. O Janārdana (Kṛṣṇa), what could be more grievous than this, that I am unable to make provisions for my mother or for my friends?
13. הו ג׳ַנָארְדַנַה, האם יש דבר כואב מזה, שבו איני יכול לדאוג לאמי ולא לידידיי?
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काशिभिश्चेदिपाञ्चालैर्मत्स्यैश्च मधुसूदन ।
भवता चैव नाथेन पञ्च ग्रामा वृता मया ॥१४॥
14. kāśibhiścedipāñcālairmatsyaiśca madhusūdana ,
bhavatā caiva nāthena pañca grāmā vṛtā mayā.
14. kāśibhiḥ cedipāñcālaiḥ matsyaiḥ ca madhusūdana
bhavatā ca eva nāthena pañca grāmāḥ vṛtāḥ mayā
14. O Madhusūdana (Kṛṣṇa), with the support of the Kāśis, Cedis, Pāñcālas, and Matsyas, and indeed with you as my protector (nātha), five villages were requested by me.
14. הו מַדְהוּסוּדַנַה, יחד עם אנשי קָאשִׁי, צ׳ֵדִי, פָּאנְצ׳ָאלַה ומַטְסְיַה, ובעזרתך כמגן, ביקשתי חמישה כפרים.
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कुशस्थलं वृकस्थलमासन्दी वारणावतम् ।
अवसानं च गोविन्द किंचिदेवात्र पञ्चमम् ॥१५॥
15. kuśasthalaṁ vṛkasthalamāsandī vāraṇāvatam ,
avasānaṁ ca govinda kiṁcidevātra pañcamam.
15. kuśasthalam vṛkasthalam āsandī vāraṇāvatam
avasānam ca govinda kiṃcit eva atra pañcamam
15. O Govinda, just Kuśasthala, Vṛkasthala, Āsandī, Vāraṇāvata, and a certain fifth place here as a settlement.
15. קוּשַׁסְטְהַלַה, וְרְקַסְטְהַלַה, אָאסַנְדִי, וָארַנָאוַטַה, והחמישי, הו גוֹוִינְדַה, הוא כפר אחד כלשהו נוסף.
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पञ्च नस्तात दीयन्तां ग्रामा वा नगराणि वा ।
वसेम सहिता येषु मा च नो भरता नशन् ॥१६॥
16. pañca nastāta dīyantāṁ grāmā vā nagarāṇi vā ,
vasema sahitā yeṣu mā ca no bharatā naśan.
16. pañca naḥ tāta dīyantām grāmāḥ vā nagarāṇi vā
vasema sahitāḥ yeṣu mā ca naḥ bharatāḥ naśan
16. O dear father, let five villages or cities be given to us, in which we may dwell united, and let not our Bharatas perish.
16. הו יקר, שיינתנו לנו חמישה כפרים או ערים שבהם נשב יחד, כדי שבני בְּהַרַטַה לא יאבדו.
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न च तानपि दुष्टात्मा धार्तराष्ट्रोऽनुमन्यते ।
स्वाम्यमात्मनि मत्वासावतो दुःखतरं नु किम् ॥१७॥
17. na ca tānapi duṣṭātmā dhārtarāṣṭro'numanyate ,
svāmyamātmani matvāsāvato duḥkhataraṁ nu kim.
17. na ca tān api duṣṭātmā dhārtarāṣṭraḥ anumanyate
svāmyam ātmani matvā asau ataḥ duḥkhataram nu kim
17. And that evil-minded son of Dhritarashtra (Duryodhana) does not consent to even those (places), having considered the sovereignty (svāmya) to belong to his own (ātman). What indeed is more painful than this?
17. אך גם את אלה בן דְהְרְטַרָאשְׁתְרַה, בעל הנפש המושחתת, אינו מסכים לתת, כי הוא חושב שהוא האדון ברכוש. האם יש דבר כואב מזה?
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कुले जातस्य वृद्धस्य परवित्तेषु गृध्यतः ।
लोभः प्रज्ञानमाहन्ति प्रज्ञा हन्ति हता ह्रियम् ॥१८॥
18. kule jātasya vṛddhasya paravitteṣu gṛdhyataḥ ,
lobhaḥ prajñānamāhanti prajñā hanti hatā hriyam.
18. kule jātasya vṛddhasya paravitteṣu gṛdhyataḥ
lobhaḥ prajñānam āhanti prajñā hanti hatā hriyam
18. Greed (lobha) destroys the wisdom (prajñāna) of one born into a (good) family, grown old, and craving others' wealth. And when wisdom (prajñā) is destroyed, that destroyed wisdom (prajñā) destroys modesty (hrī).
18. אדם שנולד במשפחה טובה, זקן וחומד את רכושם של אחרים, חמדנותו הורגת את תבונתו, והתבונה שנהרגה הורגת את הבושה.
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ह्रीर्हता बाधते धर्मं धर्मो हन्ति हतः श्रियम् ।
श्रीर्हता पुरुषं हन्ति पुरुषस्यास्वता वधः ॥१९॥
19. hrīrhatā bādhate dharmaṁ dharmo hanti hataḥ śriyam ,
śrīrhatā puruṣaṁ hanti puruṣasyāsvatā vadhaḥ.
19. hrīḥ hatā bādhate dharmam dharmaḥ hanti hataḥ śriyam
śrīḥ hatā puruṣam hanti puruṣasya asvatā vadhaḥ
19. The loss of shame impedes righteousness (dharma). Righteousness (dharma), when impeded, destroys prosperity. When prosperity is lost, it harms a person. For an individual (puruṣa), the lack of possessions is equivalent to destruction.
19. הבושה שנהרגה פוגעת בחוק היושר, חוק היושר שנהרס הורס את השגשוג, והשגשוג שנהרס הורג את האדם. ולאדם חסר רכוש, העוני הוא מוות.
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अस्वतो हि निवर्तन्ते ज्ञातयः सुहृदर्त्विजः ।
अपुष्पादफलाद्वृक्षाद्यथा तात पतत्रिणः ॥२०॥
20. asvato hi nivartante jñātayaḥ suhṛdartvijaḥ ,
apuṣpādaphalādvṛkṣādyathā tāta patatriṇaḥ.
20. asvataḥ hi nivartante jñātayaḥ suhṛdaḥ ṛtvijaḥ
apuṣpāt aphalāt vṛkṣāt yathā tāta patatriṇaḥ
20. Indeed, dear one, relatives, friends, and priests turn away from a person who lacks possessions, just as birds abandon a tree that bears neither flowers nor fruit.
20. קרובים, ידידים וכוהני הטקסים פונים עורף למי שאין לו רכוש, כשם שציפורים עוזבות עץ שאין בו פרחים ופירות, הו יקר.
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एतच्च मरणं तात यदस्मात्पतितादिव ।
ज्ञातयो विनिवर्तन्ते प्रेतसत्त्वादिवासवः ॥२१॥
21. etacca maraṇaṁ tāta yadasmātpatitādiva ,
jñātayo vinivartante pretasattvādivāsavaḥ.
21. etat ca maraṇam tāta yat asmāt patitāt iva
jñātayaḥ vinivartante pretasattvāt iva āsavaḥ
21. This, too, dear one, is a form of destruction: that relatives completely abandon a person who has fallen (into destitution), just as vital airs depart from a dead or ghostly being.
21. וזהו המוות, הו יקר, שקרובים מתרחקים ממי שנפל כך, כמו נשימות החיים שעוזבות גוף מת.
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नातः पापीयसीं कांचिदवस्थां शम्बरोऽब्रवीत् ।
यत्र नैवाद्य न प्रातर्भोजनं प्रतिदृश्यते ॥२२॥
22. nātaḥ pāpīyasīṁ kāṁcidavasthāṁ śambaro'bravīt ,
yatra naivādya na prātarbhojanaṁ pratidṛśyate.
22. na ataḥ pāpīyasīm kāñcit avasthām śambaraḥ abravīt
yatra na eva adya na prātaḥ bhojanam pratidṛśyate
22. Śambara declared that there is no more wretched condition than this, where food is not to be found, neither for today nor for tomorrow morning.
22. שַׁמְבַּרַה אמר שאין מצב גרוע מזה, שבו לא נראית באופק ארוחה, לא היום ולא מחר בבוקר.
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धनमाहुः परं धर्मं धने सर्वं प्रतिष्ठितम् ।
जीवन्ति धनिनो लोके मृता ये त्वधना नराः ॥२३॥
23. dhanamāhuḥ paraṁ dharmaṁ dhane sarvaṁ pratiṣṭhitam ,
jīvanti dhanino loke mṛtā ye tvadhanā narāḥ.
23. dhanam āhuḥ param dharmam dhane sarvam pratiṣṭhitam
jīvanti dhaninaḥ loke mṛtāḥ ye tu adhanāḥ narāḥ
23. People declare wealth to be the supreme natural law (dharma), for everything is established in wealth. The wealthy live in this world, while those without wealth are considered dead.
23. אומרים שהעושר הוא היושר העליון, ובעושר הכול מבוסס. בעולם חיים בעלי העושר, ואילו אנשים חסרי עושר הם כמתים.
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ये धनादपकर्षन्ति नरं स्वबलमाश्रिताः ।
ते धर्ममर्थं कामं च प्रमथ्नन्ति नरं च तम् ॥२४॥
24. ye dhanādapakarṣanti naraṁ svabalamāśritāḥ ,
te dharmamarthaṁ kāmaṁ ca pramathnanti naraṁ ca tam.
24. ye dhanāt apakarṣanti naram svabalam āśritāḥ te
dharmam artham kāmam ca pramathnanti naram ca tam
24. Those who, relying on their own strength, deprive a person of wealth - they indeed crush that person, along with their natural law (dharma), prosperity (artha), and legitimate desires (kāma).
24. אלה שמסתמכים על כוחם ומרחיקים אדם מעושרו, מועכים את הליכה בדרך היושר, את העושר ואת ההנאה, וגם את אותו אדם.
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एतामवस्थां प्राप्यैके मरणं वव्रिरे जनाः ।
ग्रामायैके वनायैके नाशायैके प्रवव्रजुः ॥२५॥
25. etāmavasthāṁ prāpyaike maraṇaṁ vavrire janāḥ ,
grāmāyaike vanāyaike nāśāyaike pravavrajuḥ.
25. etām avasthām prāpya eke maraṇam vavrire janāḥ
grāmāya eke vanāya eke nāśāya eke pravavrajuḥ
25. Upon reaching this condition, some people chose death. Others departed for a village, some for the forest, and some even towards their own ruin.
25. כשהגיעו למצב הזה, יש אנשים שבחרו במוות. יש שיצאו לנדודים אל כפר, יש אל היער, ויש אל אבדון.
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उन्मादमेके पुष्यन्ति यान्त्यन्ये द्विषतां वशम् ।
दास्यमेके निगच्छन्ति परेषामर्थहेतुना ॥२६॥
26. unmādameke puṣyanti yāntyanye dviṣatāṁ vaśam ,
dāsyameke nigacchanti pareṣāmarthahetunā.
26. unmādam eke puṣyanti yānti anye dviṣatām vaśam
dāsyam eke nigacchanti pareṣām arthahetunā
26. Some fall into madness, while others come under the control of their enemies. Still others accept servitude to strangers for the sake of material gain.
26. יש שמגדלים בתוכם שיגעון, אחרים נופלים בידי שונאיהם, ויש שנכנעים לעבדות אצל אחרים בשל כסף.
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आपदेवास्य मरणात्पुरुषस्य गरीयसी ।
श्रियो विनाशस्तद्ध्यस्य निमित्तं धर्मकामयोः ॥२७॥
27. āpadevāsya maraṇātpuruṣasya garīyasī ,
śriyo vināśastaddhyasya nimittaṁ dharmakāmayoḥ.
27. āpadā eva asya maraṇāt puruṣasya garīyasī śriyaḥ
vināśaḥ tat hi asya nimittaṃ dharmakāmayoḥ
27. Indeed, for a person, calamity is more severe than death. For him, the destruction of prosperity (śrī) is truly the cause for the ruin of both his righteous conduct (dharma) and his desires.
27. הצרה הזאת חמורה לאדם אף ממוות, כי אובדן השגשוג הוא הגורם הן לפגיעה בדרך היושר והן בהנאה.
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यदस्य धर्म्यं मरणं शाश्वतं लोकवर्त्म तत् ।
समन्तात्सर्वभूतानां न तदत्येति कश्चन ॥२८॥
28. yadasya dharmyaṁ maraṇaṁ śāśvataṁ lokavartma tat ,
samantātsarvabhūtānāṁ na tadatyeti kaścana.
28. yat asya dharmyaṃ maraṇaṃ śāśvataṃ lokavartma
tat samantāt sarvabhūtānāṃ na tat atyeti kaścana
28. That death, which is righteous (dharmya) for a person, is the eternal way of the world. No one among all beings can escape that (path).
28. המוות שהוא חוק טבע של האדם הוא דרך העולם הנצחית, ואיש מכל היצורים בכל מקום אינו חורג ממנה.
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न तथा बाध्यते कृष्ण प्रकृत्या निर्धनो जनः ।
यथा भद्रां श्रियं प्राप्य तया हीनः सुखैधितः ॥२९॥
29. na tathā bādhyate kṛṣṇa prakṛtyā nirdhano janaḥ ,
yathā bhadrāṁ śriyaṁ prāpya tayā hīnaḥ sukhaidhitaḥ.
29. na tathā bādhyate kṛṣṇa prakṛtyā nirdhanaḥ janaḥ
yathā bhadrāṃ śriyaṃ prāpya tayā hīnaḥ sukhaiḥ edhitaḥ
29. O Kṛṣṇa, a person who is naturally poor (prakṛtyā nirdhanaḥ janaḥ) is not tormented as much as one who, having attained excellent prosperity (śrī), later loses it and was previously accustomed to happiness through that prosperity.
29. הו קְרְשְׁנַה, אדם עני מטבעו אינו סובל כמו מי שהשיג שגשוג טוב וגדל בנוחות, ואז נשאר בלעדיו.
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स तदात्मापराधेन संप्राप्तो व्यसनं महत् ।
सेन्द्रान्गर्हयते देवान्नात्मानं च कथंचन ॥३०॥
30. sa tadātmāparādhena saṁprāpto vyasanaṁ mahat ,
sendrāngarhayate devānnātmānaṁ ca kathaṁcana.
30. sa tadā ātmaparādhena samprāptaḥ vyasanaṃ mahat
sendrān garhayate devān na ātmānaṃ ca kathaṃcana
30. He then, having incurred great misfortune due to his own fault (ātmanaparādha), blames the gods, including Indra, but never blames his own self (ātman) in any way.
30. אז, בגלל אשמתו שלו, הוא נקלע לצרה גדולה, ומאשים את האלים יחד עם אִינְדְרַה, אך לעולם לא את עצמו.
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न चास्मिन्सर्वशास्त्राणि प्रतरन्ति निगर्हणाम् ।
सोऽभिक्रुध्यति भृत्यानां सुहृदश्चाभ्यसूयति ॥३१॥
31. na cāsminsarvaśāstrāṇi prataranti nigarhaṇām ,
so'bhikrudhyati bhṛtyānāṁ suhṛdaścābhyasūyati.
31. na ca asmin sarvaśāstrāṇi prataranti nigarhaṇām
saḥ abhikrudhyati bhṛtyānām suhṛdaḥ ca abhyasūyati
31. All scriptures cannot protect such a person from condemnation. He becomes enraged at his servants and feels malice towards his friends.
31. וכל הכתבים אינם מסייעים לו לעבור את הגינוי. הוא כועס על משרתיו ומקנא בידידיו.
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तं तदा मन्युरेवैति स भूयः संप्रमुह्यति ।
स मोहवशमापन्नः क्रूरं कर्म निषेवते ॥३२॥
32. taṁ tadā manyurevaiti sa bhūyaḥ saṁpramuhyati ,
sa mohavaśamāpannaḥ krūraṁ karma niṣevate.
32. tam tadā manyuḥ eva eti saḥ bhūyaḥ saṃpramuhyati
saḥ mohavaśam āpannaḥ krūram karma niṣevate
32. Then only anger overtakes him, and he becomes greatly deluded again. Having fallen under the sway of delusion, he performs cruel actions (karma).
32. אז הזעם עולה בו והוא מתבלבל שוב ושוב, ובהיותו נתון לשליטת הבלבול הוא עושה מעשים אכזריים.
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पापकर्मात्ययायैव संकरं तेन पुष्यति ।
संकरो नरकायैव सा काष्ठा पापकर्मणाम् ॥३३॥
33. pāpakarmātyayāyaiva saṁkaraṁ tena puṣyati ,
saṁkaro narakāyaiva sā kāṣṭhā pāpakarmaṇām.
33. pāpakarma-atyayāya eva saṃkaram tena puṣyati
saṃkaraḥ narakāya eva sā kāṣṭhā pāpakarmaṇām
33. Through that (delusion and anger), he only fosters social and moral confusion (saṃkara), which leads to an abundance of sinful actions (karma). This confusion (saṃkara) leads solely to hell; indeed, that is the ultimate extent of sinful actions (karma).
33. הוא מזין את ההפרעה לסדר לשם מעשי חטא ועבירה. ההפרעה הזאת מובילה אל הגיהנום בלבד, וזהו שיא מעשי החטא.
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न चेत्प्रबुध्यते कृष्ण नरकायैव गच्छति ।
तस्य प्रबोधः प्रज्ञैव प्रज्ञाचक्षुर्न रिष्यति ॥३४॥
34. na cetprabudhyate kṛṣṇa narakāyaiva gacchati ,
tasya prabodhaḥ prajñaiva prajñācakṣurna riṣyati.
34. na cet prabudhyate kṛṣṇa narakāya eva gacchati
tasya prabodhaḥ prajñā eva prajñācakṣuḥ na riṣyati
34. O Kṛṣṇa, if he does not awaken, he goes straight to hell. His true awakening is indeed wisdom, and the eye of wisdom (prajñā) never fails.
34. אם לא יתעורר, הו קְרְשְׁנַה, ילך אל הגיהנום. התעוררותו היא התבונה בלבד, ומי שעין התבונה שלו לא ייפגע.
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प्रज्ञालाभे हि पुरुषः शास्त्राण्येवान्ववेक्षते ।
शास्त्रनित्यः पुनर्धर्मं तस्य ह्रीरङ्गमुत्तमम् ॥३५॥
35. prajñālābhe hi puruṣaḥ śāstrāṇyevānvavekṣate ,
śāstranityaḥ punardharmaṁ tasya hrīraṅgamuttamam.
35. prajñālābhe hi puruṣaḥ śāstrāṇi eva anvavekṣate
śāstranityaḥ punar dharmam tasya hrīḥ aṅgam uttamam
35. Indeed, when a person attains wisdom (prajñā), they examine only the scriptures. Furthermore, for one devoted to scriptures, modesty (hrī) is their most excellent quality regarding natural law (dharma).
35. כשהאדם משיג תבונה הוא מתבונן בכתבים, ומי שדבק תמיד בכתבים דבק שוב בדרך היושר, והבושה היא איבר נעלה שלו.
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ह्रीमान्हि पापं प्रद्वेष्टि तस्य श्रीरभिवर्धते ।
श्रीमान्स यावद्भवति तावद्भवति पूरुषः ॥३६॥
36. hrīmānhi pāpaṁ pradveṣṭi tasya śrīrabhivardhate ,
śrīmānsa yāvadbhavati tāvadbhavati pūruṣaḥ.
36. hrīmān hi pāpam pradveṣṭi tasya śrīḥ abhivardhate
śrīmān sa yāvat bhavati tāvat bhavati pūruṣaḥ
36. Indeed, a modest person (hrīmat) despises evil, and his prosperity (śrī) increases. As long as he remains prosperous (śrīmat), so long does he remain a true person (puruṣa).
36. בעל הבושה שונא חטא, ושגשוגו גדל. וככל שהוא מגיע לשגשוג, כך הוא נעשה אדם ממש.
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धर्मनित्यः प्रशान्तात्मा कार्ययोगवहः सदा ।
नाधर्मे कुरुते बुद्धिं न च पापेषु वर्तते ॥३७॥
37. dharmanityaḥ praśāntātmā kāryayogavahaḥ sadā ,
nādharme kurute buddhiṁ na ca pāpeṣu vartate.
37. dharmanityaḥ praśāntātmā kāryayogavahaḥ sadā
na adharme kurute buddhim na ca pāpeṣu vartate
37. One who is always steadfast in natural law (dharma), whose inner self (ātman) is tranquil, and who carries out tasks with diligent application (yoga), does not apply his mind to unrighteousness (adharma) nor does he engage in sinful acts.
37. מי שדבק תמיד ביושר, בעל נפש שלווה הנושא תמיד את עול המשימות, אינו מפנה את שכלו אל העוול ואינו נוטה אל החטאים.
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अह्रीको वा विमूढो वा नैव स्त्री न पुनः पुमान् ।
नास्याधिकारो धर्मेऽस्ति यथा शूद्रस्तथैव सः ॥३८॥
38. ahrīko vā vimūḍho vā naiva strī na punaḥ pumān ,
nāsyādhikāro dharme'sti yathā śūdrastathaiva saḥ.
38. ahrīkaḥ vā vimūḍhaḥ vā na eva strī na punar pumān na
asya adhikāraḥ dharme asti yathā śūdraḥ tathā eva saḥ
38. A person who is shameless (ahrīka) or utterly deluded is neither truly a woman nor truly a man. He has no authority regarding natural law (dharma), just as a śūdra does not; indeed, he is like that.
38. מי שחסר בושה או מבולבל, לא אישה ולא גבר, אין לו זכות בעניין היושר, והוא כמו בן המעמד הרביעי (שׁוּדְרַה).
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ह्रीमानवति देवांश्च पितॄनात्मानमेव च ।
तेनामृतत्वं व्रजति सा काष्ठा पुण्यकर्मणाम् ॥३९॥
39. hrīmānavati devāṁśca pitṝnātmānameva ca ,
tenāmṛtatvaṁ vrajati sā kāṣṭhā puṇyakarmaṇām.
39. hrīmān avati devān ca pitṝn ātmānam eva ca
tena amṛtatvam vrajati sā kāṣṭhā puṇyakarmaṇām
39. A conscientious person protects the gods, the ancestors, and even his own self (ātman). Through this, he attains immortality, as that is the highest achievement of meritorious actions (karma).
39. בעל הבושה מגן על האלים, על האבות ועל עצמו, ובכך משיג אלמוות. זהו שיא מעשי הזכות.
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तदिदं मयि ते दृष्टं प्रत्यक्षं मधुसूदन ।
यथा राज्यात्परिभ्रष्टो वसामि वसतीरिमाः ॥४०॥
40. tadidaṁ mayi te dṛṣṭaṁ pratyakṣaṁ madhusūdana ,
yathā rājyātparibhraṣṭo vasāmi vasatīrimāḥ.
40. tat idam mayi te dṛṣṭam pratyakṣam madhusūdana
yathā rājyāt paribhraṣṭaḥ vasāmi vasatīḥ imāḥ
40. O Madhusūdana, you have directly witnessed this in my case: how, having been deprived of my kingdom, I live in these temporary dwellings.
40. את כל זה ראית בעצמך אצלי, הו מַדְהוּסוּדַנַה, איך שנפלתי מן הממלכה ושוהה במקומות המגורים האלה.
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ते वयं न श्रियं हातुमलं न्यायेन केनचित् ।
अत्र नो यतमानानां वधश्चेदपि साधु तत् ॥४१॥
41. te vayaṁ na śriyaṁ hātumalaṁ nyāyena kenacit ,
atra no yatamānānāṁ vadhaścedapi sādhu tat.
41. te vayam na śriyam hātum alam nyāyena kenacit
atra naḥ yatamānānām vadhaḥ cet api sādhu tat
41. We are not able to abandon our prosperity by any just means. If death should come to us, who are striving here, even that would be good.
41. הו מָאדְהַוַה, אנו איננו יכולים לוותר על עושרנו ושלטוננו בשום דרך הוגנת. ואם נמות כשאנו מתאמצים להשיגם, גם זה טוב.
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तत्र नः प्रथमः कल्पो यद्वयं ते च माधव ।
प्रशान्ताः समभूताश्च श्रियं तामश्नुवीमहि ॥४२॥
42. tatra naḥ prathamaḥ kalpo yadvayaṁ te ca mādhava ,
praśāntāḥ samabhūtāśca śriyaṁ tāmaśnuvīmahi.
42. tatra naḥ prathamaḥ kalpaḥ yat vayam te ca mādhava
praśāntāḥ samabhūtāḥ ca śriyam tām aśnuvīmahi
42. O Madhava, our foremost option is that we and they, becoming tranquil and harmonious, might enjoy that prosperity.
42. הו מָאדְהַוַה, האפשרות הראשונה שלנו היא שאנחנו והם נשכון בשלום ונהנה יחד מאותו עושר.
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तत्रैषा परमा काष्ठा रौद्रकर्मक्षयोदया ।
यद्वयं कौरवान्हत्वा तानि राष्ट्राण्यशीमहि ॥४३॥
43. tatraiṣā paramā kāṣṭhā raudrakarmakṣayodayā ,
yadvayaṁ kauravānhatvā tāni rāṣṭrāṇyaśīmahi.
43. tatra eṣā paramā kāṣṭhā raudrakarmakṣayodayā
yat vayam kauravān hatvā tāni rāṣṭrāṇi aśīmahi
43. This is the ultimate extreme, the culmination of dreadful actions whose outcome is destruction; that by killing the Kauravas, we would seize those kingdoms.
43. ואילו התכלית העליונה בדרך האחרת, זו שבה מעשי האכזריות מגיעים לקיצם, היא שנהרוג את הקַאוּרַוַה ונהנה מאותן ממלכות.
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ये पुनः स्युरसंबद्धा अनार्याः कृष्ण शत्रवः ।
तेषामप्यवधः कार्यः किं पुनर्ये स्युरीदृशाः ॥४४॥
44. ye punaḥ syurasaṁbaddhā anāryāḥ kṛṣṇa śatravaḥ ,
teṣāmapyavadhaḥ kāryaḥ kiṁ punarye syurīdṛśāḥ.
44. ye punaḥ syuḥ asaṃbaddhāḥ anāryāḥ kṛṣṇa śatravaḥ
teṣām api avadhaḥ kāryaḥ kim punar ye syuḥ īdṛśāḥ
44. O Kṛṣṇa, even for those who are unrelated, ignoble (anārya) enemies, killing them is deemed proper. How much more so (should it not be done) for those who are like these (our own relatives)?
44. הו קְרְשְׁנַה, אפילו אויבים שאינם קשורים אלינו ואינם אצילים, מוטב שלא להרוג אותם, וקל וחומר אנשים כאלה (שהם קרובינו).
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ज्ञातयश्च हि भूयिष्ठाः सहाया गुरवश्च नः ।
तेषां वधोऽतिपापीयान्किं नु युद्धेऽस्ति शोभनम् ॥४५॥
45. jñātayaśca hi bhūyiṣṭhāḥ sahāyā guravaśca naḥ ,
teṣāṁ vadho'tipāpīyānkiṁ nu yuddhe'sti śobhanam.
45. jñātayaḥ ca hi bhūyiṣṭhāḥ sahāyāḥ guravaḥ ca naḥ
teṣām vadhaḥ atipāpīyān kim nu yuddhe asti śobhanam
45. Indeed, many kinsmen, allies, and teachers (guru) belong to us. Their killing is an exceedingly great sin. What good, then, is there in war?
45. הרי רובם קרובי משפחה, עוזרים ומורים שלנו. הריגתם חטא חמור מאוד, ומה טוב יש בכלל במלחמה.
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पापः क्षत्रियधर्मोऽयं वयं च क्षत्रबान्धवाः ।
स नः स्वधर्मोऽधर्मो वा वृत्तिरन्या विगर्हिता ॥४६॥
46. pāpaḥ kṣatriyadharmo'yaṁ vayaṁ ca kṣatrabāndhavāḥ ,
sa naḥ svadharmo'dharmo vā vṛttiranyā vigarhitā.
46. pāpaḥ kṣatriyadharmaḥ ayam vayam ca kṣatrabāndhavāḥ
saḥ naḥ svadharmaḥ adharmaḥ vā vṛttiḥ anyā vigarhitā
46. This natural law (dharma) of a warrior (kṣatriya) is sinful, and we too are relatives of kṣatriyas. Is that our own natural law (svadharma) or unrighteousness (adharma)? Or is any other livelihood condemned?
46. חוק דרך הלוחם הזה מלא חטא, ואנו קרובי משפחתם של לוחמים. בין אם הוא תורת החיים שלנו ובין אם לא, כל פרנסה אחרת מגונה.
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शूद्रः करोति शुश्रूषां वैश्या विपणिजीविनः ।
वयं वधेन जीवामः कपालं ब्राह्मणैर्वृतम् ॥४७॥
47. śūdraḥ karoti śuśrūṣāṁ vaiśyā vipaṇijīvinaḥ ,
vayaṁ vadhena jīvāmaḥ kapālaṁ brāhmaṇairvṛtam.
47. śūdraḥ karoti śuśrūṣām vaiśyāḥ vipaṇijīvinaḥ
vayam vadhena jīvāmaḥ kapālam brāhmaṇaiḥ vṛtam
47. A śūdra performs service, while vaiśyas are those who subsist by trade. We live by slaying, and Brāhmaṇas live by means of a skull (begging bowl).
47. בן המעמד המשרת עושה שירות, בני המעמד הסוחרים חיים ממסחר בשוק, ואנחנו חיים מהריגה, ואילו בְּרַהְמִינִים נושאים קערת נדבות.
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क्षत्रियः क्षत्रियं हन्ति मत्स्यो मत्स्येन जीवति ।
श्वा श्वानं हन्ति दाशार्ह पश्य धर्मो यथागतः ॥४८॥
48. kṣatriyaḥ kṣatriyaṁ hanti matsyo matsyena jīvati ,
śvā śvānaṁ hanti dāśārha paśya dharmo yathāgataḥ.
48. kṣatriyaḥ kṣatriyam hanti matsyaḥ matsyena jīvati
śvā śvānam hanti dāśārha paśya dharmaḥ yathāgataḥ
48. A kṣatriya kills a kṣatriya, and a fish lives by a fish. A dog kills a dog. O Dāśārha, behold how (natural) law (dharma) has come to be!
48. לוחם הורג לוחם, דג חי מדג, כלב הורג כלב. הו דָאשָׁארְהַה, ראה כיצד התגלגלה חוקת החיים שלנו.
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युद्धे कृष्ण कलिर्नित्यं प्राणाः सीदन्ति संयुगे ।
बलं तु नीतिमात्राय हठे जयपराजयौ ॥४९॥
49. yuddhe kṛṣṇa kalirnityaṁ prāṇāḥ sīdanti saṁyuge ,
balaṁ tu nītimātrāya haṭhe jayaparājayau.
49. yuddhe kṛṣṇa kaliḥ nityam prāṇāḥ sīdanti
saṃyuge balam tu nītimātrāya haṭhe jayaparājayau
49. O Kṛṣṇa, in battle there is always strife (kali); lives are exhausted in conflict. While strength is indeed meant for mere policy, victory and defeat are ultimately decided by force.
49. הו קְרְשְׁנַה, במלחמה יש תמיד סכסוך והחיים נשחקים בקרב. הכוח משרת רק את התחכום המדיני, והניצחון וההפסד תלויים בכוח עיקש ובמזל.
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नात्मच्छन्देन भूतानां जीवितं मरणं तथा ।
नाप्यकाले सुखं प्राप्यं दुःखं वापि यदूत्तम ॥५०॥
50. nātmacchandena bhūtānāṁ jīvitaṁ maraṇaṁ tathā ,
nāpyakāle sukhaṁ prāpyaṁ duḥkhaṁ vāpi yadūttama.
50. na ātmacchandena bhūtānām jīvitam maraṇam tathā na
api akāle sukham prāpyam duḥkham vā api yadūttama
50. For beings, neither life nor death is by their own will (ātman). Similarly, O best of the Yadus, neither happiness nor sorrow is obtained at an untimely moment.
50. הו מצוין שבבני יַדוּ, חיי היצורים ומותם אינם נקבעים לפי רצונם, וגם אושר או סבל אי אפשר להשיג שלא בזמנם.
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एको ह्यपि बहून्हन्ति घ्नन्त्येकं बहवोऽप्युत ।
शूरं कापुरुषो हन्ति अयशस्वी यशस्विनम् ॥५१॥
51. eko hyapi bahūnhanti ghnantyekaṁ bahavo'pyuta ,
śūraṁ kāpuruṣo hanti ayaśasvī yaśasvinam.
51. ekaḥ hi api bahūn hanti ghnanti ekam bahavaḥ api
uta śūram kāpuruṣaḥ hanti ayaśasvī yaśasvinam
51. Indeed, even one person can kill many, but many can also kill one. A coward kills a hero, and an inglorious person kills a glorious one.
51. אדם אחד הורג רבים, ולעיתים רבים הורגים אחד. גם פחדן הורג גיבור, וגם אדם חסר שם הורג אדם מפורסם.
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जयश्चैवोभयोर्दृष्ट उभयोश्च पराजयः ।
तथैवापचयो दृष्टो व्यपयाने क्षयव्ययौ ॥५२॥
52. jayaścaivobhayordṛṣṭa ubhayośca parājayaḥ ,
tathaivāpacayo dṛṣṭo vyapayāne kṣayavyayau.
52. jayaḥ ca eva ubhayoḥ dṛṣṭaḥ ubhayoḥ ca parājayaḥ
tathā eva apacayaḥ dṛṣṭaḥ vyapayāne kṣayavyayau
52. Victory is certainly seen for both, and so is defeat for both. Likewise, decline is observed for both, and in retreat, there is destruction and loss.
52. רואים ניצחון אצל שני הצדדים, ורואים תבוסה אצל שניהם. כך גם רואים הפסד, ובנסיגה יש אובדן והוצאות.
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सर्वथा वृजिनं युद्धं को घ्नन्न प्रतिहन्यते ।
हतस्य च हृषीकेश समौ जयपराजयौ ॥५३॥
53. sarvathā vṛjinaṁ yuddhaṁ ko ghnanna pratihanyate ,
hatasya ca hṛṣīkeśa samau jayaparājayau.
53. sarvathā vṛjinam yuddham kaḥ ghnan na pratihanyate
hatasya ca Hṛṣīkeśa samau jayaparājayau
53. In every way, war is harmful. Who, while killing, is not in turn struck down? For one who is killed, O Hrishikesha, victory and defeat are equal.
53. המלחמה מלאת חטא בכל דרך. מי שהורג, האם הוא עצמו אינו נהרג בתגובה. ולמי שנהרג, הו הְרְשִׁיקֵשַׁה, הניצחון וההפסד שווים.
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पराजयश्च मरणान्मन्ये नैव विशिष्यते ।
यस्य स्याद्विजयः कृष्ण तस्याप्यपचयो ध्रुवम् ॥५४॥
54. parājayaśca maraṇānmanye naiva viśiṣyate ,
yasya syādvijayaḥ kṛṣṇa tasyāpyapacayo dhruvam.
54. parājayaḥ ca maraṇāt manye na eva viśiṣyate yasya
syāt vijayaḥ Kṛṣṇa tasya api apacayaḥ dhruvam
54. I believe that defeat is certainly no different from death. O Krishna, even for him who achieves victory, decline is inevitable.
54. לדעתי תבוסה אינה שונה ממוות. ומי שמנצח, הו קְרְשְׁנַה, גם הוא ודאי סובל אובדן.
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अन्ततो दयितं घ्नन्ति केचिदप्यपरे जनाः ।
तस्याङ्ग बलहीनस्य पुत्रान्भ्रातॄनपश्यतः ।
निर्वेदो जीविते कृष्ण सर्वतश्चोपजायते ॥५५॥
55. antato dayitaṁ ghnanti kecidapyapare janāḥ ,
tasyāṅga balahīnasya putrānbhrātṝnapaśyataḥ ,
nirvedo jīvite kṛṣṇa sarvataścopajāyate.
55. antataḥ dayitaṃ ghnanti kecit api
apare janāḥ tasya aṅga balahīnasya
putrān bhrātṝn apaśyataḥ nirvedaḥ
jīvite kṛṣṇa sarvataḥ ca upajāyate
55. Ultimately, some people kill even their loved ones, and others (also do so). O Kṛṣṇa, for that person who is devoid of strength, not seeing his sons and brothers, despair arises in life from all sides.
55. בסופו של דבר יש אנשים שהורגים אפילו את יקיריהם. ומי שנחלש ואינו רואה עוד את בניו ואחיו, הו קְרְשְׁנַה, מתעורר בו מכל עבר שאט נפש מן החיים.
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ये ह्येव वीरा ह्रीमन्त आर्याः करुणवेदिनः ।
त एव युद्धे हन्यन्ते यवीयान्मुच्यते जनः ॥५६॥
56. ye hyeva vīrā hrīmanta āryāḥ karuṇavedinaḥ ,
ta eva yuddhe hanyante yavīyānmucyate janaḥ.
56. ye hi eva vīrāḥ hrīmantaḥ āryāḥ karuṇavedinaḥ
te eva yuddhe hanyante yavīyān mucyate janaḥ
56. Indeed, those very heroes who are modest, noble, and compassionate - they alone are killed in battle, while the younger (or less capable) people are spared.
56. דווקא הגיבורים הצנועים, האצילים והרחמנים הם אלה שנהרגים בקרב, ואילו האדם הפחות מהם נשאר ניצל.
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हत्वाप्यनुशयो नित्यं परानपि जनार्दन ।
अनुबन्धश्च पापोऽत्र शेषश्चाप्यवशिष्यते ॥५७॥
57. hatvāpyanuśayo nityaṁ parānapi janārdana ,
anubandhaśca pāpo'tra śeṣaścāpyavaśiṣyate.
57. hatvā api anuśayaḥ nityam parān api janārdana
anubandhaḥ ca pāpaḥ atra śeṣaḥ ca api avaśiṣyate
57. Even after killing, O Janārdana, there is always regret (anuśaya), even concerning enemies. Furthermore, a sinful consequence (anubandha) remains here, and a remnant (śeṣa) also persists.
57. הו ג׳ַנָארְדַנַה, גם אחרי ההריגה נשארת תמיד חרטה, אפילו כלפי אויבים. ובעקבותיה בא כאן חטא, וגם שארית נותרת.
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शेषो हि बलमासाद्य न शेषमवशेषयेत् ।
सर्वोच्छेदे च यतते वैरस्यान्तविधित्सया ॥५८॥
58. śeṣo hi balamāsādya na śeṣamavaśeṣayet ,
sarvocchede ca yatate vairasyāntavidhitsayā.
58. śeṣaḥ hi balam āsādya na śeṣam avaśeṣayet
sarvocchede ca yatate vairasya anta vidhitsayā
58. Indeed, a remnant (śeṣa), having gained strength, would not leave another remnant. And he (the remnant) endeavors for total annihilation, desiring to put an end to enmity.
58. מי שנותר, כשהוא מגיע לכוח, לא יותיר שארית מאחריו, והוא שואף להשמיד את הכול כדי לשים קץ לאיבה.
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जयो वैरं प्रसृजति दुःखमास्ते पराजितः ।
सुखं प्रशान्तः स्वपिति हित्वा जयपराजयौ ॥५९॥
59. jayo vairaṁ prasṛjati duḥkhamāste parājitaḥ ,
sukhaṁ praśāntaḥ svapiti hitvā jayaparājayau.
59. jayaḥ vairam prasṛjati duḥkham āste parājitaḥ
sukham praśāntaḥ svapiti hitvā jayaparājayau
59. Victory breeds hostility. The defeated person remains in sorrow. But one who is tranquil, having abandoned both triumph and defeat, sleeps peacefully.
59. ניצחון יוצר איבה, והמובס שרוי בסבל, ואילו אדם שלֵו ישן בנחת אחרי שוויתר על ניצחון ותבוסה.
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जातवैरश्च पुरुषो दुःखं स्वपिति नित्यदा ।
अनिर्वृतेन मनसा ससर्प इव वेश्मनि ॥६०॥
60. jātavairaśca puruṣo duḥkhaṁ svapiti nityadā ,
anirvṛtena manasā sasarpa iva veśmani.
60. jātavairaḥ ca puruṣaḥ duḥkham svapiti nityadā
anirvṛtena manasā sasarpaḥ iva veśmani
60. And a person (puruṣa) who has developed enmity always sleeps miserably, with a restless mind, just like a house that has a snake within it.
60. אדם שנולדה בו איבה ישן תמיד בסבל, ורוחו אינה שקטה, כמו אדם שנחש נמצא בביתו.
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उत्सादयति यः सर्वं यशसा स वियुज्यते ।
अकीर्तिं सर्वभूतेषु शाश्वतीं स नियच्छति ॥६१॥
61. utsādayati yaḥ sarvaṁ yaśasā sa viyujyate ,
akīrtiṁ sarvabhūteṣu śāśvatīṁ sa niyacchati.
61. utsādayati yaḥ sarvam yaśasā saḥ viyujyate
akīrtim sarvabhūteṣu śāśvatīm saḥ niyacchati
61. Whoever destroys everything becomes separated from fame. He establishes eternal dishonor among all creatures.
61. מי שמשמיד הכול מאבד את שמו הטוב, והוא מקבל בין כל היצורים קלון נצחי.
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न हि वैराणि शाम्यन्ति दीर्घकालकृतान्यपि ।
आख्यातारश्च विद्यन्ते पुमांश्चोत्पद्यते कुले ॥६२॥
62. na hi vairāṇi śāmyanti dīrghakālakṛtānyapi ,
ākhyātāraśca vidyante pumāṁścotpadyate kule.
62. na hi vairāṇi śāmyanti dīrghakālakṛtāni api
ākhyātāraḥ ca vidyante pumān ca utpadyate kule
62. Indeed, enmities do not subside, not even those that have been fostered for a long time. For there are narrators (who recount them), and (new) men are born into the family (who perpetuate them).
62. איבות אינן שוככות גם כשעברו עליהן שנים רבות. יש מי שמספרים עליהן, ונולד גבר במשפחה (שינקום).
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न चापि वैरं वैरेण केशव व्युपशाम्यति ।
हविषाग्निर्यथा कृष्ण भूय एवाभिवर्धते ॥६३॥
63. na cāpi vairaṁ vaireṇa keśava vyupaśāmyati ,
haviṣāgniryathā kṛṣṇa bhūya evābhivardhate.
63. na ca api vairam vaireṇa keśava vyupaśāmyati |
haviṣā agniḥ yathā kṛṣṇa bhūyaḥ eva abhivardhate
63. O Keśava, hatred is certainly not extinguished by hatred. Just as fire, O Kṛṣṇa, only grows stronger with an oblation.
63. הו קֵשַׁוַה, גם איבה אינה שוככת על ידי איבה. הו קְרְשְׁנַה, היא כמו אש שמוסיפים לה חמאה מזוקקת, וגדלה עוד יותר.
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अतोऽन्यथा नास्ति शान्तिर्नित्यमन्तरमन्ततः ।
अन्तरं लिप्समानानामयं दोषो निरन्तरः ॥६४॥
64. ato'nyathā nāsti śāntirnityamantaramantataḥ ,
antaraṁ lipsamānānāmayaṁ doṣo nirantaraḥ.
64. ataḥ anyathā na asti śāntiḥ nityam antaram antataḥ
| antaram lipsamānānām ayam doṣaḥ nirantaraḥ
64. Therefore, there is no peace (śānti) otherwise; constant internal division ultimately persists. This incessant flaw belongs to those who seek division.
64. בדרך אחרת אין שלום, כי בסופו של דבר תמיד נשאר פתח של חולשה. אצל אלה שמחפשים פתח כזה, הפגם הזה אינו נפסק לעולם.
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पौरुषेयो हि बलवानाधिर्हृदयबाधनः ।
तस्य त्यागेन वा शान्तिर्निवृत्त्या मनसोऽपि वा ॥६५॥
65. pauruṣeyo hi balavānādhirhṛdayabādhanaḥ ,
tasya tyāgena vā śāntirnivṛttyā manaso'pi vā.
65. pauruṣeyaḥ hi balavān ādhiḥ hṛdayabādhanaḥ |
tasya tyāgena vā śāntiḥ nivṛttyā manasaḥ api vā
65. Indeed, powerful mental anguish of human origin afflicts the heart. Peace (śānti) comes either by its abandonment or by the cessation of the mind.
65. הצער הפנימי של האדם חזק והוא פוצע את הלב. שלום בא מוויתור עליו, או גם מהרגעת פעילות החשיבה.
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अथ वा मूलघातेन द्विषतां मधुसूदन ।
फलनिर्वृत्तिरिद्धा स्यात्तन्नृशंसतरं भवेत् ॥६६॥
66. atha vā mūlaghātena dviṣatāṁ madhusūdana ,
phalanirvṛttiriddhā syāttannṛśaṁsataraṁ bhavet.
66. atha vā mūlaghātena dviṣatām madhusūdana |
phalanivṛttiḥ ṛddhā syāt tat nṛśaṃsataram bhavet
66. Or else, O Madhusūdana, by completely destroying the enemies, the desired outcome might be abundantly achieved. However, that would be more cruel.
66. או הו מַדְהוּסוּדַנַה, אם בעקירת האויבים מהשורש יבוא פרי מוצלח, הדבר יהיה אכזרי עוד יותר.
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या तु त्यागेन शान्तिः स्यात्तदृते वध एव सः ।
संशयाच्च समुच्छेदाद्द्विषतामात्मनस्तथा ॥६७॥
67. yā tu tyāgena śāntiḥ syāttadṛte vadha eva saḥ ,
saṁśayācca samucchedāddviṣatāmātmanastathā.
67. yā tu tyāgena śāntiḥ syāt tat ṛte vadhaḥ eva saḥ
saṃśayāt ca samucchedāt dviṣatām ātmanaḥ tathā
67. However, the peace that would come through renunciation (tyāga) - without that, there would certainly be only destruction. This destruction arises from doubt and the complete annihilation of both one's enemies and oneself (ātman).
67. ואילו השלום שבא מוויתור, בלעדיו זו עצמה הריגה, בגלל הסכנה וההשמדה של האויבים וגם של עצמנו.
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न च त्यक्तुं तदिच्छामो न चेच्छामः कुलक्षयम् ।
अत्र या प्रणिपातेन शान्तिः सैव गरीयसी ॥६८॥
68. na ca tyaktuṁ tadicchāmo na cecchāmaḥ kulakṣayam ,
atra yā praṇipātena śāntiḥ saiva garīyasī.
68. na ca tyaktum tat icchāmaḥ na ca icchāmaḥ kulakṣayam
atra yā praṇipātena śāntiḥ sā eva garīyasī
68. We do not wish to abandon that, nor do we desire the destruction of our family (kulakṣaya). In this situation, the peace that comes through humble submission (praṇipāta) is indeed superior.
68. אנחנו איננו רוצים לוותר על כך, וגם איננו רוצים בהשמדת הקוּלַה. במקרה כזה השלום שבא מהשתחוויה הוא הטוב מכולם.
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सर्वथा यतमानानामयुद्धमभिकाङ्क्षताम् ।
सान्त्वे प्रतिहते युद्धं प्रसिद्धमपराक्रमम् ॥६९॥
69. sarvathā yatamānānāmayuddhamabhikāṅkṣatām ,
sāntve pratihate yuddhaṁ prasiddhamaparākramam.
69. sarvathā yatamānānām ayuddham abhikāṅkṣatām
sāntve pratihate yuddham prasiddham aparākramam
69. For those who strive in every way, desiring peace (ayuddha), when their conciliation (sāntva) is rejected, then war (yuddha) is considered inglorious.
69. לנו, שמתאמצים בכל דרך ושואפים להימנע ממלחמה, אם הפיוס נדחה, המלחמה שמתפתחת ידועה כחסרת גבורה,
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प्रतिघातेन सान्त्वस्य दारुणं संप्रवर्तते ।
तच्छुनामिव गोपादे पण्डितैरुपलक्षितम् ॥७०॥
70. pratighātena sāntvasya dāruṇaṁ saṁpravartate ,
tacchunāmiva gopāde paṇḍitairupalakṣitam.
70. pratighātena sāntvasya dāruṇam saṃpravartate
tat śunām iva gopāde paṇḍitaiḥ upalakṣitam
70. When conciliation (sāntva) is met with resistance, a dreadful conflict ensues. The wise (paṇḍita) have observed this to be like dogs fighting over a piece of meat (go-āda).
70. (מלחמה) נוראה, שמתפתחת בעקבות דחיית הפיוס, והחכמים רואים בה דבר דומה לכלבים ליד עקבת פרה.
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लाङ्गूलचालनं क्ष्वेडः प्रतिरावो विवर्तनम् ।
दन्तदर्शनमारावस्ततो युद्धं प्रवर्तते ॥७१॥
71. lāṅgūlacālanaṁ kṣveḍaḥ pratirāvo vivartanam ,
dantadarśanamārāvastato yuddhaṁ pravartate.
71. lāṅgūlacālanam kṣveḍaḥ pratirāvaḥ vivartanam
dantadarśanam ārāvaḥ tataḥ yuddham pravartate
71. Tail-wagging, growling, answering roars, circling around, showing teeth, and roaring - then a fight ensues.
71. הם מכשכשים בזנב, נובחים, עונים בנביחה, מסתובבים, מראים שיניים ונובחים בקול, ואז מתחילה הקטטה.
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तत्र यो बलवान्कृष्ण जित्वा सोऽत्ति तदामिषम् ।
एवमेव मनुष्येषु विशेषो नास्ति कश्चन ॥७२॥
72. tatra yo balavānkṛṣṇa jitvā so'tti tadāmiṣam ,
evameva manuṣyeṣu viśeṣo nāsti kaścana.
72. tatra yaḥ balavān kṛṣṇa jitvā saḥ atti tat āmiṣam
evam eva manuṣyeṣu viśeṣaḥ na asti kaścana
72. There, O Kṛṣṇa, the one who is strong eats that meat after conquering. Similarly, among humans, there is no difference whatsoever.
72. הו קְרְשְׁנַה, החזק מביניהם מנצח ואוכל את הבשר. כך גם בין בני האדם, אין שום הבדל.
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सर्वथा त्वेतदुचितं दुर्बलेषु बलीयसाम् ।
अनादरो विरोधश्च प्रणिपाती हि दुर्बलः ॥७३॥
73. sarvathā tvetaducitaṁ durbaleṣu balīyasām ,
anādaro virodhaśca praṇipātī hi durbalaḥ.
73. sarvathā tu etat ucitam durbalesu balīyasām
anādaraḥ virodhaḥ ca praṇipātī hi durbalaḥ
73. Certainly, this is appropriate in all respects for the strong regarding the weak: contempt and opposition, for the one who bows down is indeed weak.
73. בכל אופן זה נהוג אצל החזקים כלפי החלשים: זלזול ועוינות, ואילו החלש הוא זה שמשתחווה.
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पिता राजा च वृद्धश्च सर्वथा मानमर्हति ।
तस्मान्मान्यश्च पूज्यश्च धृतराष्ट्रो जनार्दन ॥७४॥
74. pitā rājā ca vṛddhaśca sarvathā mānamarhati ,
tasmānmānyaśca pūjyaśca dhṛtarāṣṭro janārdana.
74. pitā rājā ca vṛddhaḥ ca sarvathā mānam arhati
tasmāt mānyaḥ ca pūjyaḥ ca dhṛtarāṣṭraḥ janārdana
74. A father, a king, and an elder - all are in every way deserving of respect. Therefore, Dhṛtarāṣṭra is worthy of respect and worship, O Janārdana.
74. הו ג׳ַנָארְדַנַה, אב, מלך וזקן ראויים בכל מקרה לכבוד, ולכן דְהְרְטַרָאשְׁטְרַה ראוי לכבוד ולהערצה.
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पुत्रस्नेहस्तु बलवान्धृतराष्ट्रस्य माधव ।
स पुत्रवशमापन्नः प्रणिपातं प्रहास्यति ॥७५॥
75. putrasnehastu balavāndhṛtarāṣṭrasya mādhava ,
sa putravaśamāpannaḥ praṇipātaṁ prahāsyati.
75. putrasnehaḥ tu balavān dhṛtarāṣṭrasya mādhava
saḥ putravaśam āpannaḥ praṇipātam prahāsyati
75. O Madhava, Dhritarashtra's affection for his son is indeed very strong. Having fallen under the control of his son, he will reject (my) supplication.
75. הו מָאדְהַוַה, אך אהבתו של דְהְרְטַרָאשְׁטְרַה לבניו חזקה. כשהוא נתון לשליטת בניו, הוא יזנח את ההשתחוויה.
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तत्र किं मन्यसे कृष्ण प्राप्तकालमनन्तरम् ।
कथमर्थाच्च धर्माच्च न हीयेमहि माधव ॥७६॥
76. tatra kiṁ manyase kṛṣṇa prāptakālamanantaram ,
kathamarthācca dharmācca na hīyemahi mādhava.
76. tatra kim manyase kṛṣṇa prāptakālam anantaram
katham arthāt ca dharmāt ca na hīyemahi mādhava
76. O Krishna, O Madhava, in that situation, what do you consider to be the opportune next course of action? How can we avoid being deprived of both prosperity (artha) and our rightful duty (dharma)?
76. הו קְרְשְׁנַה, מה דעתך על כך, מהו הצעד הראוי עכשיו. הו מָאדְהַוַה, איך נימנע מלאבד את העושר ואת דרך היושר.
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ईदृशे ह्यर्थकृच्छ्रेऽस्मिन्कमन्यं मधुसूदन ।
उपसंप्रष्टुमर्हामि त्वामृते पुरुषोत्तम ॥७७॥
77. īdṛśe hyarthakṛcchre'sminkamanyaṁ madhusūdana ,
upasaṁpraṣṭumarhāmi tvāmṛte puruṣottama.
77. īdṛśe hi arthakṛcchre asmin kam anyam madhusūdana
upasaṃpraṣṭum arhāmi tvām ṛte puruṣottama
77. Indeed, O Madhusudana, in such a difficult situation as this, whom else should I consult except for you, O best of persons (puruṣa)?
77. הו מַדְהוּסוּדַנַה, הו פּוּרוּשׁוֹטַּמַה, במצוקה כזאת של מטרה, את מי אחר ראוי לי להתייעץ איתו מלבדך.
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प्रियश्च प्रियकामश्च गतिज्ञः सर्वकर्मणाम् ।
को हि कृष्णास्ति नस्त्वादृक्सर्वनिश्चयवित्सुहृत् ॥७८॥
78. priyaśca priyakāmaśca gatijñaḥ sarvakarmaṇām ,
ko hi kṛṣṇāsti nastvādṛksarvaniścayavitsuhṛt.
78. priyaḥ ca priyakāmaḥ ca gatijñaḥ sarvakarmaṇām
kaḥ hi kṛṣṇa asti naḥ tvādṛk sarvaniścayavitsuhṛt
78. And you are a dear one, a well-wisher, and a knower of the proper course for all actions (karma). Indeed, O Krishna, who else like you is a friend and advisor, knowledgeable about all right decisions, that we have?
78. הו קְרְשְׁנַה, מי כמוך יש לנו, אהוב, חפץ בטובתנו, יודע את מהלכם של כל המעשים, וידיד היודע את ההחלטה הנכונה בכל עניין.
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वैशंपायन उवाच ।
एवमुक्तः प्रत्युवाच धर्मराजं जनार्दनः ।
उभयोरेव वामर्थे यास्यामि कुरुसंसदम् ॥७९॥
79. vaiśaṁpāyana uvāca ,
evamuktaḥ pratyuvāca dharmarājaṁ janārdanaḥ ,
ubhayoreva vāmarthe yāsyāmi kurusaṁsadam.
79. vaiśaṃpāyana uvāca evam uktaḥ prati uvāca dharmarājam
janārdanaḥ ubhayoḥ eva vām arthe yāsyāmi kurusaṃsadam
79. Vaiśampāyana said: Thus addressed, Janārdana replied to the king of righteousness (dharma-rājam), "Indeed, for the benefit of both of you, I will go to the assembly of the Kurus."
79. וַישַׁמְפָּאיַנַה סיפר, כשפנו אליו כך, ג׳ַנָארְדַנַה השיב לדְהַרְמַרָאג׳ַה, בעבורכם שניכם אלך אל מועצת הקוּרוּ.
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शमं तत्र लभेयं चेद्युष्मदर्थमहापयन् ।
पुण्यं मे सुमहद्राजंश्चरितं स्यान्महाफलम् ॥८०॥
80. śamaṁ tatra labheyaṁ cedyuṣmadarthamahāpayan ,
puṇyaṁ me sumahadrājaṁścaritaṁ syānmahāphalam.
80. śamam tatra labheyam cet yuṣmadartham āpayan
puṇyam me sumahat rājan caritam syāt mahāphalam
80. "If I can achieve peace there, by securing your interests, O King, then my action would be considered highly meritorious and bear great fruit."
80. אם אשיג שם שלום מבלי לפגוע בענייניכם, הו מלך, מעשיי יהיו מעשה זכות גדול מאוד ורב פירות.
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मोचयेयं मृत्युपाशात्संरब्धान्कुरुसृञ्जयान् ।
पाण्डवान्धार्तराष्ट्रांश्च सर्वां च पृथिवीमिमाम् ॥८१॥
81. mocayeyaṁ mṛtyupāśātsaṁrabdhānkurusṛñjayān ,
pāṇḍavāndhārtarāṣṭrāṁśca sarvāṁ ca pṛthivīmimām.
81. mocayeyam mṛtyupāśāt saṃrabdhān kurusṛñjayān
pāṇḍavān dhārtarāṣṭrān ca sarvām ca pṛthivīm imām
81. "I would liberate from the snare of death the enraged Kurus and Sṛñjayas, as well as the Pāṇḍavas, the sons of Dhṛtarāṣṭra, and indeed this entire earth."
81. (וכך) אוכל לשחרר ממלכודת המוות את בני קוּרוּ וסְרְנְג׳ַיַה הנסערים, את בני פָּאנְדַוַה ואת בני דְהְרְטַרָאשְׁטְרַה, ואת כל הארץ הזאת.
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युधिष्ठिर उवाच ।
न ममैतन्मतं कृष्ण यत्त्वं यायाः कुरून्प्रति ।
सुयोधनः सूक्तमपि न करिष्यति ते वचः ॥८२॥
82. yudhiṣṭhira uvāca ,
na mamaitanmataṁ kṛṣṇa yattvaṁ yāyāḥ kurūnprati ,
suyodhanaḥ sūktamapi na kariṣyati te vacaḥ.
82. yudhiṣṭhiraḥ uvāca na mama etat matam kṛṣṇa yat tvam yāyāḥ
kurūn prati suyodhanaḥ sūktam api na kariṣyati te vacaḥ
82. Yudhiṣṭhira said: "O Kṛṣṇa, it is not my view that you should go to the Kurus. Suyodhana will not heed your words, even if they are well-spoken."
82. יוּדְהִישְׁתְהִירַה אמר: הו קְרְשְׁנַה, אין זו דעתי שתלך אל בני קוּרוּ. סוּיוֹדְהַנַה לא יעשה כדבריך, גם אם יהיו טובים.
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समेतं पार्थिवं क्षत्रं सुयोधनवशानुगम् ।
तेषां मध्यावतरणं तव कृष्ण न रोचये ॥८३॥
83. sametaṁ pārthivaṁ kṣatraṁ suyodhanavaśānugam ,
teṣāṁ madhyāvataraṇaṁ tava kṛṣṇa na rocaye.
83. sametam pārthivam kṣatram suyodhanavaśānugam
teṣām madhyāvataraṇam tava kṛṣṇa na rocaye
83. O Krishna, I do not approve of you going among these assembled kings and warriors who are subservient to Suyodhana (Duryodhana).
83. הו קְרְשְׁנַה, כל מעמד המלכים הלוחמים התכנס, והוא כפוף לשליטתו של סוּיוֹדְהַנַה. אינני רוצה שתרד אל תוכם.
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न हि नः प्रीणयेद्द्रव्यं न देवत्वं कुतः सुखम् ।
न च सर्वामरैश्वर्यं तव रोधेन माधव ॥८४॥
84. na hi naḥ prīṇayeddravyaṁ na devatvaṁ kutaḥ sukham ,
na ca sarvāmaraiśvaryaṁ tava rodhena mādhava.
84. na hi naḥ prīṇayet dravyam na devatvam kutaḥ sukham
na ca sarvāmaraiśvaryam tava rodhena mādhava
84. O Madhava, neither wealth nor godhood would please us. How could there be happiness? Not even sovereignty over all the immortals [would please us] if it meant obstructing you.
84. הו מָדְהַוַה, לא העושר ישמח אותנו, וגם לא מעמד של אלים, וכל שכן לא אושר, ואף לא ריבונות על כל בני האלמוות, אם יהיה בכך מכשול או פגיעה בך.
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भगवानुवाच ।
जानाम्येतां महाराज धार्तराष्ट्रस्य पापताम् ।
अवाच्यास्तु भविष्यामः सर्वलोके महीक्षिताम् ॥८५॥
85. bhagavānuvāca ,
jānāmyetāṁ mahārāja dhārtarāṣṭrasya pāpatām ,
avācyāstu bhaviṣyāmaḥ sarvaloke mahīkṣitām.
85. bhagavān uvāca jānāmi etām mahārāja dhārtarāṣṭrasya
pāpatām avācyāḥ tu bhaviṣyāmaḥ sarvaloke mahīkṣitām
85. The Blessed One (Bhagavān) said: "O great king, I know this sinfulness of Duryodhana. But we would become blameworthy among all people, among all rulers."
85. האדון (קְרְשְׁנַה) אמר: הו מלך גדול, אני מכיר את רשעותו של בן דְהְרְטַרָאשְׁטְרַה. אך (אם לא ננסה) נהיה ראויים לגנאי בפי כל מלכי העולם.
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न चापि मम पर्याप्ताः सहिताः सर्वपार्थिवाः ।
क्रुद्धस्य प्रमुखे स्थातुं सिंहस्येवेतरे मृगाः ॥८६॥
86. na cāpi mama paryāptāḥ sahitāḥ sarvapārthivāḥ ,
kruddhasya pramukhe sthātuṁ siṁhasyevetare mṛgāḥ.
86. na ca api mama paryāptāḥ sahitāḥ sarvapārthivāḥ
kruddhasya pramukhe sthātum siṃhasya iva itare mṛgāḥ
86. Nor indeed are all the assembled kings, even united, capable of standing before me when I am enraged, just as other animals cannot stand before an angry lion.
86. וגם כל המלכים יחד אינם יכולים לעמוד מולי כשאני כועס, כשם שחיות אחרות אינן יכולות לעמוד מול אריה.
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अथ चेत्ते प्रवर्तेरन्मयि किंचिदसांप्रतम् ।
निर्दहेयं कुरून्सर्वानिति मे धीयते मतिः ॥८७॥
87. atha cette pravarteranmayi kiṁcidasāṁpratam ,
nirdaheyaṁ kurūnsarvāniti me dhīyate matiḥ.
87. atha cet te pravarteran mayi kiṃcit asāṃpratam
nirdahayam kurūn sarvān iti me dhīyate matiḥ
87. Then, if they should act improperly towards me in any way, I would completely burn down all the Kauravas. Such is the resolve (mati) fixed in my mind.
87. ואם יעשו לי משהו שאינו הולם, אשרוף את כל בני קוּרוּ. כך נחושה דעתי.
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न जातु गमनं तत्र भवेत्पार्थ निरर्थकम् ।
अर्थप्राप्तिः कदाचित्स्यादन्ततो वाप्यवाच्यता ॥८८॥
88. na jātu gamanaṁ tatra bhavetpārtha nirarthakam ,
arthaprāptiḥ kadācitsyādantato vāpyavācyatā.
88. na jātu gamanam tatra bhavet pārtha nirarthakam
arthaprāptiḥ kadācit syāt antataḥ vā api avācyatā
88. O Pārtha, my going there would never be in vain. There might be some achievement of purpose, or at the very least, my action would be beyond reproach.
88. הו פָּארְתְהַא, הליכתי לשם לעולם לא תהיה לשווא. לפעמים אשיג את המטרה, ולכל הפחות לא ניתן יהיה להטיל עלינו אשמה.
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युधिष्ठिर उवाच ।
यत्तुभ्यं रोचते कृष्ण स्वस्ति प्राप्नुहि कौरवान् ।
कृतार्थं स्वस्तिमन्तं त्वां द्रक्ष्यामि पुनरागतम् ॥८९॥
89. yudhiṣṭhira uvāca ,
yattubhyaṁ rocate kṛṣṇa svasti prāpnuhi kauravān ,
kṛtārthaṁ svastimantaṁ tvāṁ drakṣyāmi punarāgatam.
89. yudhiṣṭhiraḥ uvāca yat tubhyam rocate kṛṣṇa svasti prāpnuhi
kauravān kṛtārtham svastimantam tvām drakṣyāmi punaḥ āgatam
89. Yudhiṣṭhira said: 'O Kṛṣṇa, whatever seems right to you, may you bring about welfare (svasti) from the Kauravas. I shall see you returned, having accomplished your purpose and being full of well-being.'
89. יוּדְהִישְׁתְהִירַה אמר: הו קְרְשְׁנַה, מה שנראה לך נכון, לך אל בני קַאוּרַוַה בשלום. אראה אותך שוב כשתחזור, מצליח ובריא.
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विष्वक्सेन कुरून्गत्वा भारताञ्शमयेः प्रभो ।
यथा सर्वे सुमनसः सह स्यामः सुचेतसः ॥९०॥
90. viṣvaksena kurūngatvā bhāratāñśamayeḥ prabho ,
yathā sarve sumanasaḥ saha syāmaḥ sucetasaḥ.
90. viṣvaksena kurūn gatvā bhāratān śamayeh prabho
yathā sarve sumanasaḥ saha syāmaḥ sucetasaḥ
90. O Viṣvaksena, O Lord, having gone to the Kauravas, you should pacify the Bhāratas so that all of us may be together, well-minded and of good consciousness.
90. הו וִישְׁוַקְסֵנַה, אדוני, לך אל בני קוּרוּ והרגע את בני בְּהָארַטַה, כדי שכולנו נחיה יחד בשמחה ובלב טוב.
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भ्राता चासि सखा चासि बीभत्सोर्मम च प्रियः ।
सौहृदेनाविशङ्क्योऽसि स्वस्ति प्राप्नुहि भूतये ॥९१॥
91. bhrātā cāsi sakhā cāsi bībhatsormama ca priyaḥ ,
sauhṛdenāviśaṅkyo'si svasti prāpnuhi bhūtaye.
91. bhrātā ca asi sakhā ca asi bībhatsoḥ mama ca priyaḥ
sauhṛdena aviśaṅkyaḥ asi svasti prāpnuhi bhūtaye
91. You are a brother, and you are a friend, and dear to me, Bibhatsu (Arjuna). By virtue of our friendship, you are beyond suspicion. May you achieve welfare for the sake of prosperity.
91. אתה אח וידיד, אהוב על בִּיבְּהַטְסוּ (אַרְג׳וּנַה) ועליי. בגלל הקשר הלבבי בינינו אין עליך שום חשד. לך בשלום, למען טובתנו.
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अस्मान्वेत्थ परान्वेत्थ वेत्थार्थं वेत्थ भाषितम् ।
यद्यदस्मद्धितं कृष्ण तत्तद्वाच्यः सुयोधनः ॥९२॥
92. asmānvettha parānvettha vetthārthaṁ vettha bhāṣitam ,
yadyadasmaddhitaṁ kṛṣṇa tattadvācyaḥ suyodhanaḥ.
92. asmān vettha parān vettha vettha artham vettha bhāṣitam
yat yat asmat-hitam kṛṣṇa tat tat vācyaḥ suyodhanaḥ
92. O Krishna, you know us, you know our adversaries, you know the true intent, and you know what has been said. Whatever is beneficial for us, that you should say to Suyodhana.
92. אתה מכיר אותנו ומכיר את האויבים, אתה יודע מהי המטרה ומה ראוי לומר. הו קְרְשְׁנַה, כל מה שמועיל לנו, אותו יש לומר לסוּיוֹדְהַנַה.
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यद्यद्धर्मेण संयुक्तमुपपद्येद्धितं वचः ।
तत्तत्केशव भाषेथाः सान्त्वं वा यदि वेतरत् ॥९३॥
93. yadyaddharmeṇa saṁyuktamupapadyeddhitaṁ vacaḥ ,
tattatkeśava bhāṣethāḥ sāntvaṁ vā yadi vetarat.
93. yat yat dharmeṇa saṃyuktam upapadyet hitam vacaḥ
tat tat keśava bhāṣethāḥ sāntvam vā yadi vā itarat
93. O Keśava, whatever beneficial words are combined with righteousness (dharma) and are appropriate, those you should speak, whether they are conciliatory or otherwise.
93. הו קֵשַׁוַה, כל דבר מועיל שיהיה הולם ומבוסס על יושר, אותו אמור, בין אם בנועם ובין אם בדרך אחרת.
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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216 Chapter 217 Chapter 218 Chapter 219 Chapter 220 Chapter 221 Chapter 222 Chapter 223 Chapter 224 Chapter 225

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216 Chapter 217 Chapter 218 Chapter 219 Chapter 220 Chapter 221 Chapter 222 Chapter 223 Chapter 224 Chapter 225 Chapter 226 Chapter 227 Chapter 228 Chapter 229 Chapter 230 Chapter 231 Chapter 232 Chapter 233 Chapter 234 Chapter 235 Chapter 236 Chapter 237 Chapter 238 Chapter 239 Chapter 240 Chapter 241 Chapter 242 Chapter 243 Chapter 244 Chapter 245 Chapter 246 Chapter 247 Chapter 248 Chapter 249 Chapter 250 Chapter 251 Chapter 252 Chapter 253 Chapter 254 Chapter 255 Chapter 256 Chapter 257 Chapter 258 Chapter 259 Chapter 260 Chapter 261 Chapter 262 Chapter 263 Chapter 264 Chapter 265 Chapter 266 Chapter 267 Chapter 268 Chapter 269 Chapter 270 Chapter 271 Chapter 272 Chapter 273 Chapter 274 Chapter 275 Chapter 276 Chapter 277 Chapter 278 Chapter 279 Chapter 280 Chapter 281 Chapter 282 Chapter 283 Chapter 284 Chapter 285 Chapter 286 Chapter 287 Chapter 288 Chapter 289 Chapter 290 Chapter 291 Chapter 292 Chapter 293 Chapter 294 Chapter 295 Chapter 296 Chapter 297 Chapter 298 Chapter 299 Chapter 300 Chapter 301 Chapter 302 Chapter 303 Chapter 304 Chapter 305 Chapter 306 Chapter 307 Chapter 308 Chapter 309 Chapter 310 Chapter 311 Chapter 312 Chapter 313 Chapter 314 Chapter 315 Chapter 316 Chapter 317 Chapter 318 Chapter 319 Chapter 320 Chapter 321 Chapter 322 Chapter 323 Chapter 324 Chapter 325 Chapter 326 Chapter 327 Chapter 328 Chapter 329 Chapter 330 Chapter 331 Chapter 332 Chapter 333 Chapter 334 Chapter 335 Chapter 336 Chapter 337 Chapter 338 Chapter 339 Chapter 340 Chapter 341 Chapter 342 Chapter 343 Chapter 344 Chapter 345 Chapter 346 Chapter 347 Chapter 348 Chapter 349 Chapter 350 Chapter 351 Chapter 352 Chapter 353

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5