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महाभारतः       mahābhārataḥ - book-5, chapter-77

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भगवानुवाच ।
एवमेतन्महाबाहो यथा वदसि पाण्डव ।
सर्वं त्विदं समायत्तं बीभत्सो कर्मणोर्द्वयोः ॥१॥
1. bhagavānuvāca ,
evametanmahābāho yathā vadasi pāṇḍava ,
sarvaṁ tvidaṁ samāyattaṁ bībhatso karmaṇordvayoḥ.
1. bhagavān uvāca evam etat mahābāho yathā vadasi pāṇḍava
sarvam tu idam samāyattam bībhatso karmaṇoḥ dvayoḥ
1. Lord Krishna said, "O mighty-armed one, O Pāṇḍava, it is indeed as you say. However, O Bibhatsu, all this depends on two types of action (karma)."
क्षेत्रं हि रसवच्छुद्धं कर्षकेणोपपादितम् ।
ऋते वर्षं न कौन्तेय जातु निर्वर्तयेत्फलम् ॥२॥
2. kṣetraṁ hi rasavacchuddhaṁ karṣakeṇopapāditam ,
ṛte varṣaṁ na kaunteya jātu nirvartayetphalam.
2. kṣetram hi rasavat śuddham karṣakeṇa upapāditam
ṛte varṣam na kaunteya jātu nirvartayet phalam
2. Indeed, O son of Kuntī, even a pure and fertile field, properly prepared by a farmer, will never yield fruit without rain.
तत्र वै पौरुषं ब्रूयुरासेकं यत्नकारितम् ।
तत्र चापि ध्रुवं पश्येच्छोषणं दैवकारितम् ॥३॥
3. tatra vai pauruṣaṁ brūyurāsekaṁ yatnakāritam ,
tatra cāpi dhruvaṁ paśyecchoṣaṇaṁ daivakāritam.
3. tatra vai pauruṣam brūyuḥ āsekam yatnakāritam
tatra ca api dhruvam paśyet śoṣaṇam daivakāritam
3. In that example, they would indeed call the irrigation (which is brought about by effort) "human endeavor." But also there, one should surely recognize the drying up as being "divinely caused."
तदिदं निश्चितं बुद्ध्या पूर्वैरपि महात्मभिः ।
दैवे च मानुषे चैव संयुक्तं लोककारणम् ॥४॥
4. tadidaṁ niścitaṁ buddhyā pūrvairapi mahātmabhiḥ ,
daive ca mānuṣe caiva saṁyuktaṁ lokakāraṇam.
4. tat idam niścitam buddhyā pūrvaiḥ api mahātmabhiḥ
daive ca mānuṣe ca eva saṃyuktam lokakāraṇam
4. This very truth has been ascertained by intelligence (buddhi), even by ancient great souls (mahātman): that the cause of the world (loka) is found combined in both the divine (daiva) and human (mānuṣa) factors.
अहं हि तत्करिष्यामि परं पुरुषकारतः ।
दैवं तु न मया शक्यं कर्म कर्तुं कथंचन ॥५॥
5. ahaṁ hi tatkariṣyāmi paraṁ puruṣakārataḥ ,
daivaṁ tu na mayā śakyaṁ karma kartuṁ kathaṁcana.
5. ahaṃ hi tat kariṣyāmi param puruṣakārataḥ daivam
tu na mayā śakyam karma kartum kathaṃcana
5. I will certainly accomplish that with my utmost human effort (puruṣakāra). However, I cannot perform any divine (destined) action myself in any way.
स हि धर्मं च सत्यं च त्यक्त्वा चरति दुर्मतिः ।
न हि संतप्यते तेन तथारूपेण कर्मणा ॥६॥
6. sa hi dharmaṁ ca satyaṁ ca tyaktvā carati durmatiḥ ,
na hi saṁtapyate tena tathārūpeṇa karmaṇā.
6. sa hi dharmam ca satyam ca tyaktvā carati durmatiḥ
na hi santapyate tena tathārūpeṇa karmaṇā
6. Indeed, that evil-minded person abandons both his natural law (dharma) and truth and acts (accordingly). He is certainly not tormented by such a deed (karma).
तां चापि बुद्धिं पापिष्ठां वर्धयन्त्यस्य मन्त्रिणः ।
शकुनिः सूतपुत्रश्च भ्राता दुःशासनस्तथा ॥७॥
7. tāṁ cāpi buddhiṁ pāpiṣṭhāṁ vardhayantyasya mantriṇaḥ ,
śakuniḥ sūtaputraśca bhrātā duḥśāsanastathā.
7. tām ca api buddhim pāpiṣṭhām vardhayanti asya
mantriṇaḥ śakuniḥ sūtaputraḥ ca bhrātā duḥśāsanaḥ tathā
7. Indeed, his advisors, namely Śakuni, Sūtaputra (Karṇa), and his brother Duḥśāsana, encourage that most wicked intellect of his.
स हि त्यागेन राज्यस्य न शमं समुपेष्यति ।
अन्तरेण वधात्पार्थ सानुबन्धः सुयोधनः ॥८॥
8. sa hi tyāgena rājyasya na śamaṁ samupeṣyati ,
antareṇa vadhātpārtha sānubandhaḥ suyodhanaḥ.
8. sa hi tyāgena rājyasya na śamam samupeṣyati
antareṇa vadhāt pārtha sānubandhaḥ suyodhanaḥ
8. Indeed, he will not attain peace (śama) by renouncing the kingdom. O Pārtha, Suyodhana, along with his associates (sānubandha), (will be subdued) only through death.
न चापि प्रणिपातेन त्यक्तुमिच्छति धर्मराट् ।
याच्यमानस्तु राज्यं स न प्रदास्यति दुर्मतिः ॥९॥
9. na cāpi praṇipātena tyaktumicchati dharmarāṭ ,
yācyamānastu rājyaṁ sa na pradāsyati durmatiḥ.
9. na ca api praṇipātena tyaktum icchati dharmarāṭ
yācyamānaḥ tu rājyam sa na pradāsyati durmatiḥ
9. Even through humble entreaties, that king of righteousness (dharmarāṭ) does not wish to relinquish [the kingdom]. When implored for the kingdom, that wicked person will indeed not surrender it.
न तु मन्ये स तद्वाच्यो यद्युधिष्ठिरशासनम् ।
उक्तं प्रयोजनं तत्र धर्मराजेन भारत ॥१०॥
10. na tu manye sa tadvācyo yadyudhiṣṭhiraśāsanam ,
uktaṁ prayojanaṁ tatra dharmarājena bhārata.
10. na tu manye sa tat vācyaḥ yat yudhiṣṭhira-śāsanam
uktam prayojanam tatra dharmarājena bhārata
10. But I do not believe that he should be informed of Yudhiṣṭhira's command, O Bhārata, because the objective has already been declared there by the king of righteousness (dharmarāja).
तथा पापस्तु तत्सर्वं न करिष्यति कौरवः ।
तस्मिंश्चाक्रियमाणेऽसौ लोकवध्यो भविष्यति ॥११॥
11. tathā pāpastu tatsarvaṁ na kariṣyati kauravaḥ ,
tasmiṁścākriyamāṇe'sau lokavadhyo bhaviṣyati.
11. tathā pāpaḥ tu tat sarvam na kariṣyati kauravaḥ
tasmin ca akriyamāṇe asau loka-vadhyaḥ bhaviṣyati
11. Therefore, that wicked Kuru (Kaurava) will certainly not fulfill all of that. And if that is not done, he will become one condemned by the world.
मम चापि स वध्यो वै जगतश्चापि भारत ।
येन कौमारके यूयं सर्वे विप्रकृतास्तथा ॥१२॥
12. mama cāpi sa vadhyo vai jagataścāpi bhārata ,
yena kaumārake yūyaṁ sarve viprakṛtāstathā.
12. mama ca api sa vadhyaḥ vai jagataḥ ca api bhārata
yena kaumārake yūyam sarve viprakṛtāḥ tathā
12. Indeed, O Bhārata, he deserves to be killed by me, and also by the world, because he is the one by whom all of you were thus ill-treated in childhood.
विप्रलुप्तं च वो राज्यं नृशंसेन दुरात्मना ।
न चोपशाम्यते पापः श्रियं दृष्ट्वा युधिष्ठिरे ॥१३॥
13. vipraluptaṁ ca vo rājyaṁ nṛśaṁsena durātmanā ,
na copaśāmyate pāpaḥ śriyaṁ dṛṣṭvā yudhiṣṭhire.
13. vipraluptam ca vaḥ rājyam nṛśaṃsena durātmanā na
ca upaśāmyate pāpaḥ śriyam dṛṣṭvā yudhiṣṭhire
13. Your kingdom has been completely seized by that cruel, evil-minded individual. And, O Yudhiṣṭhira, his sin (pāpa) does not diminish even upon seeing prosperity.
असकृच्चाप्यहं तेन त्वत्कृते पार्थ भेदितः ।
न मया तद्गृहीतं च पापं तस्य चिकीर्षितम् ॥१४॥
14. asakṛccāpyahaṁ tena tvatkṛte pārtha bheditaḥ ,
na mayā tadgṛhītaṁ ca pāpaṁ tasya cikīrṣitam.
14. asakṛt ca api aham tena tvatkṛte pārtha bheditaḥ
na mayā tat gṛhītam ca pāpam tasya cikīrṣitam
14. For your sake, O Pārtha, he has often caused divisions for me. But I have not accepted that sin (pāpa) or his ill intention.
जानासि हि महाबाहो त्वमप्यस्य परं मतम् ।
प्रियं चिकीर्षमाणं च धर्मराजस्य मामपि ॥१५॥
15. jānāsi hi mahābāho tvamapyasya paraṁ matam ,
priyaṁ cikīrṣamāṇaṁ ca dharmarājasya māmapi.
15. jānāsi hi mahābāho tvam api asya param matam
priyam cikīrṣamāṇam ca dharmarājasya mām api
15. Indeed, O mighty-armed one (mahābāho), you yourself know his highest intention (matam). You also know that I wish well for the King of Dharma (dharmarāja).
स जानंस्तस्य चात्मानं मम चैव परं मतम् ।
अजानन्निव चाकस्मादर्जुनाद्याभिशङ्कसे ॥१६॥
16. sa jānaṁstasya cātmānaṁ mama caiva paraṁ matam ,
ajānanniva cākasmādarjunādyābhiśaṅkase.
16. sa jānan tasya ca ātmānam mama ca eva param matam
ajānan iva ca ākasmāt arjuna adya abhiśaṅkase
16. You (Yudhiṣṭhira), knowing his (Duryodhana's) true nature (ātman) and also my ultimate intention (matam), O Arjuna, nonetheless, as if unknowingly, you suddenly, today, harbor suspicion.
यच्चापि परमं दिव्यं तच्चाप्यवगतं त्वया ।
विधानविहितं पार्थ कथं शर्म भवेत्परैः ॥१७॥
17. yaccāpi paramaṁ divyaṁ taccāpyavagataṁ tvayā ,
vidhānavihitaṁ pārtha kathaṁ śarma bhavetparaiḥ.
17. yat ca api paramam divyam tat ca api avagatam tvayā
vidhānavihitam pārtha katham śarma bhavet paraiḥ
17. O Pārtha, whatever is supreme and divine, that too has been understood by you. How can there be peace with enemies when things are established according to natural law (dharma)?
यत्तु वाचा मया शक्यं कर्मणा चापि पाण्डव ।
करिष्ये तदहं पार्थ न त्वाशंसे शमं परैः ॥१८॥
18. yattu vācā mayā śakyaṁ karmaṇā cāpi pāṇḍava ,
kariṣye tadahaṁ pārtha na tvāśaṁse śamaṁ paraiḥ.
18. yat tu vācā mayā śakyam karmaṇā ca api pāṇḍava
kariṣye tat aham pārtha na tu āśaṃse śamam paraiḥ
18. O Pāṇḍava, whatever is possible for me to accomplish by word and also by deed (karma), that I shall do, O Pārtha. But I do not expect peace with the enemies.
कथं गोहरणे ब्रूयादिच्छञ्शर्म तथाविधम् ।
याच्यमानोऽपि भीष्मेण संवत्सरगतेऽध्वनि ॥१९॥
19. kathaṁ goharaṇe brūyādicchañśarma tathāvidham ,
yācyamāno'pi bhīṣmeṇa saṁvatsaragate'dhvani.
19. katham goharaṇe brūyāt icchan śarma tathāvidham
yācyamānaḥ api bhīṣmeṇa saṃvatsaragate adhvani
19. How could one express a desire for such peace during the cattle raid, even when implored by Bhīṣma after the year (of exile) had passed?
तदैव ते पराभूता यदा संकल्पितास्त्वया ।
लवशः क्षणशश्चापि न च तुष्टः सुयोधनः ॥२०॥
20. tadaiva te parābhūtā yadā saṁkalpitāstvayā ,
lavaśaḥ kṣaṇaśaścāpi na ca tuṣṭaḥ suyodhanaḥ.
20. tadā eva te parābhūtā yadā saṅkalpitāḥ tvayā
lavaśaḥ kṣaṇaśaḥ ca api na ca tuṣṭaḥ suyodhanaḥ
20. Just then, they (the enemies) were defeated when you had made your resolutions bit by bit and moment by moment. And yet, Suyodhana was not satisfied.
सर्वथा तु मया कार्यं धर्मराजस्य शासनम् ।
विभाव्यं तस्य भूयश्च कर्म पापं दुरात्मनः ॥२१॥
21. sarvathā tu mayā kāryaṁ dharmarājasya śāsanam ,
vibhāvyaṁ tasya bhūyaśca karma pāpaṁ durātmanaḥ.
21. sarvathā tu mayā kāryam dharmarājasya śāsanam |
vibhāvyam tasya bhūyaḥ ca karma pāpam durātmanaḥ
21. However, I must certainly execute the command of the king of righteousness (dharma-rāja). Furthermore, the sinful action (karma) of that wicked person (durātman) must also be carefully considered.