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महाभारतः       mahābhārataḥ - book-5, chapter-78

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नकुल उवाच ।
उक्तं बहुविधं वाक्यं धर्मराजेन माधव ।
धर्मज्ञेन वदान्येन धर्मयुक्तं च तत्त्वतः ॥१॥
1. nakula uvāca ,
uktaṁ bahuvidhaṁ vākyaṁ dharmarājena mādhava ,
dharmajñena vadānyena dharmayuktaṁ ca tattvataḥ.
1. nakulaḥ uvāca | uktam bahuvidham vākyam dharmarājena
mādhava | dharmajñena vadānyena dharmayuktam ca tattvataḥ
1. Nakula said: 'O Mādhava, many kinds of words were spoken by the king of righteousness (dharma-rāja) – words by the knower of natural law (dharma-jña), by the generous one, and truly, those words were endowed with natural law (dharma-yukta).'
मतमाज्ञाय राज्ञश्च भीमसेनेन माधव ।
संशमो बाहुवीर्यं च ख्यापितं माधवात्मनः ॥२॥
2. matamājñāya rājñaśca bhīmasenena mādhava ,
saṁśamo bāhuvīryaṁ ca khyāpitaṁ mādhavātmanaḥ.
2. matam ājñāya rājñaḥ ca bhīmasenena mādhava |
saṃśamaḥ bāhuvīryam ca khyāpitam mādhavātmanaḥ
2. O Mādhava, having understood the king's opinion, Bhīmasena also made known your (Mādhava's) forbearance (saṃśama) and arm-strength (bāhu-vīrya).
तथैव फल्गुनेनापि यदुक्तं तत्त्वया श्रुतम् ।
आत्मनश्च मतं वीर कथितं भवतासकृत् ॥३॥
3. tathaiva phalgunenāpi yaduktaṁ tattvayā śrutam ,
ātmanaśca mataṁ vīra kathitaṁ bhavatāsakṛt.
3. tathā eva phalgunena api yat uktam tat tvayā śrutam
| ātmanaḥ ca matam vīra kathitam bhavatā asakṛt
3. In the same way, what was said by Phālguna (Arjuna) was also heard by you. And your own opinion (ātman), O hero, has been stated by you repeatedly.
सर्वमेतदतिक्रम्य श्रुत्वा परमतं भवान् ।
यत्प्राप्तकालं मन्येथास्तत्कुर्याः पुरुषोत्तम ॥४॥
4. sarvametadatikramya śrutvā paramataṁ bhavān ,
yatprāptakālaṁ manyethāstatkuryāḥ puruṣottama.
4. sarvam etat atikramya śrutvā paramatam bhavān
yat prāptakālam manyethāḥ tat kuryāḥ puruṣottama
4. Having disregarded all this (previous advice) and having heard the opinions of others, O best among men (puruṣottama), you should do whatever you consider timely and appropriate.
तस्मिंस्तस्मिन्निमित्ते हि मतं भवति केशव ।
प्राप्तकालं मनुष्येण स्वयं कार्यमरिंदम ॥५॥
5. tasmiṁstasminnimitte hi mataṁ bhavati keśava ,
prāptakālaṁ manuṣyeṇa svayaṁ kāryamariṁdama.
5. tasmin tasmin nimitte hi matam bhavati keśava
prāptakālam manuṣyeṇa svayam kāryam arindama
5. Indeed, O Keśava, an opinion arises according to each specific occasion. O destroyer of enemies (arindama), a person should do himself what is timely and appropriate.
अन्यथा चिन्तितो ह्यर्थः पुनर्भवति सोऽन्यथा ।
अनित्यमतयो लोके नराः पुरुषसत्तम ॥६॥
6. anyathā cintito hyarthaḥ punarbhavati so'nyathā ,
anityamatayo loke narāḥ puruṣasattama.
6. anyathā cintitaḥ hi arthaḥ punar bhavati saḥ
anyathā anityamatayaḥ loke narāḥ puruṣasattama
6. Indeed, a matter conceived in one way later becomes quite different again, O best among men (puruṣasattama), for people in the world have transient opinions.
अन्यथा बुद्धयो ह्यासन्नस्मासु वनवासिषु ।
अदृश्येष्वन्यथा कृष्ण दृश्येषु पुनरन्यथा ॥७॥
7. anyathā buddhayo hyāsannasmāsu vanavāsiṣu ,
adṛśyeṣvanyathā kṛṣṇa dṛśyeṣu punaranyathā.
7. anyathā buddhayaḥ hi āsan asmāsu vanavāsiṣu
adṛśyeṣu anyathā kṛṣṇa dṛśyeṣu punar anyathā
7. Indeed, O Krishna, when we were dwelling in the forest and unseen (by others), their thoughts (buddhi) were different regarding us. Then, when we became visible, their thoughts (buddhi) changed again.
अस्माकमपि वार्ष्णेय वने विचरतां तदा ।
न तथा प्रणयो राज्ये यथा संप्रति वर्तते ॥८॥
8. asmākamapi vārṣṇeya vane vicaratāṁ tadā ,
na tathā praṇayo rājye yathā saṁprati vartate.
8. asmākam api vārṣṇeya vane vicaratām tadā na
tathā praṇayaḥ rājye yathā saṃprati vartate
8. Even for us, O Vārṣṇeya, while we were wandering in the forest at that time, there was not such an attachment to the kingdom as there is now.
निवृत्तवनवासान्नः श्रुत्वा वीर समागताः ।
अक्षौहिण्यो हि सप्तेमास्त्वत्प्रसादाज्जनार्दन ॥९॥
9. nivṛttavanavāsānnaḥ śrutvā vīra samāgatāḥ ,
akṣauhiṇyo hi saptemāstvatprasādājjanārdana.
9. nivṛttavanavāsān naḥ śrutvā vīra samāgatāḥ
akṣauhiṇyaḥ hi sapta imāḥ tvatprasādāt janārdana
9. Having heard that our forest exile is over, O hero, these seven akṣauhiṇīs (military divisions) have indeed gathered, O Janārdana, by your grace (prasāda).
इमान्हि पुरुषव्याघ्रानचिन्त्यबलपौरुषान् ।
आत्तशस्त्रान्रणे दृष्ट्वा न व्यथेदिह कः पुमान् ॥१०॥
10. imānhi puruṣavyāghrānacintyabalapauruṣān ,
āttaśastrānraṇe dṛṣṭvā na vyathediha kaḥ pumān.
10. imān hi puruṣavyāghrān acintyabalapauruṣān
āttaśastrān raṇe dṛṣṭvā na vyathet iha kaḥ pumān
10. Indeed, seeing these tiger-like men (puruṣavyāghras), whose strength and valor are inconceivable, holding their weapons on the battlefield, which man here would not be distressed?
स भवान्कुरुमध्ये तं सान्त्वपूर्वं भयान्वितम् ।
ब्रूयाद्वाक्यं यथा मन्दो न व्यथेत सुयोधनः ॥११॥
11. sa bhavānkurumadhye taṁ sāntvapūrvaṁ bhayānvitam ,
brūyādvākyaṁ yathā mando na vyatheta suyodhanaḥ.
11. sa bhavān kurunmadhye tam sāntvapūrvaṃ bhayānvitam
brūyāt vākyam yathā mandaḥ na vyatheta suyodhanaḥ
11. Therefore, you (revered sir) should speak words to him (Duryodhana), who is filled with fear, among the Kurus, with a soothing preface, so that the foolish Suyodhana may not be distressed.
युधिष्ठिरं भीमसेनं बीभत्सुं चापराजितम् ।
सहदेवं च मां चैव त्वां च रामं च केशव ॥१२॥
12. yudhiṣṭhiraṁ bhīmasenaṁ bībhatsuṁ cāparājitam ,
sahadevaṁ ca māṁ caiva tvāṁ ca rāmaṁ ca keśava.
12. Yudhiṣṭhiram Bhīmasenam Bībhatsum ca aparājitam
Sahadevam ca mām ca eva tvām ca Rāmam ca Keśava
12. O Keśava, (there are) Yudhiṣṭhira, Bhīmasena, the unconquered Arjuna (Bībhatsu), Sahadeva, and also myself, yourself, and Balarāma.
सात्यकिं च महावीर्यं विराटं च सहात्मजम् ।
द्रुपदं च सहामात्यं धृष्टद्युम्नं च पार्षतम् ॥१३॥
13. sātyakiṁ ca mahāvīryaṁ virāṭaṁ ca sahātmajam ,
drupadaṁ ca sahāmātyaṁ dhṛṣṭadyumnaṁ ca pārṣatam.
13. Sātyakim ca mahāvīryam Virāṭam ca sahātmajam
Drupadam ca sahāmātyam Dhṛṣṭadyumnam ca Pārṣatam
13. And Sātyaki, the greatly valorous, and Virāṭa along with his son, and Drupada along with his ministers, and Dhṛṣṭadyumna, son of Pṛṣata.
काशिराजं च विक्रान्तं धृष्टकेतुं च चेदिपम् ।
मांसशोणितभृन्मर्त्यः प्रतियुध्येत को युधि ॥१४॥
14. kāśirājaṁ ca vikrāntaṁ dhṛṣṭaketuṁ ca cedipam ,
māṁsaśoṇitabhṛnmartyaḥ pratiyudhyeta ko yudhi.
14. Kāśirājam ca vikrāntam Dhṛṣṭaketum ca Cedipam
māṃsaśoṇitabhṛt martyaḥ pratiyudhyeta kaḥ yudhi
14. And the valiant King of Kāśi, and Dhṛṣṭaketu, the Lord of Cedi. What mortal, composed of flesh and blood, would fight against such (heroes) in battle?
स भवान्गमनादेव साधयिष्यत्यसंशयम् ।
इष्टमर्थं महाबाहो धर्मराजस्य केवलम् ॥१५॥
15. sa bhavāngamanādeva sādhayiṣyatyasaṁśayam ,
iṣṭamarthaṁ mahābāho dharmarājasya kevalam.
15. saḥ bhavān gamanāt eva sādhayiṣyati asaṃśayam
iṣṭam artham mahābāho dharmarājasya kevalam
15. O mighty-armed one, by your mere departure, you will undoubtedly achieve the sole desired objective of the king of dharma (natural law), Yudhiṣṭhira.
विदुरश्चैव भीष्मश्च द्रोणश्च सहबाह्लिकः ।
श्रेयः समर्था विज्ञातुमुच्यमानं त्वयानघ ॥१६॥
16. viduraścaiva bhīṣmaśca droṇaśca sahabāhlikaḥ ,
śreyaḥ samarthā vijñātumucyamānaṁ tvayānagha.
16. viduraḥ ca eva bhīṣmaḥ ca droṇaḥ ca saha-bāhlikaḥ
| śreyaḥ samarthāḥ vijñātum ucyamānam tvayā anagha
16. O sinless one, Vidura, Bhishma, Drona, and Bahlika are capable of understanding what is truly beneficial when you explain it.
ते चैनमनुनेष्यन्ति धृतराष्ट्रं जनाधिपम् ।
तं च पापसमाचारं सहामात्यं सुयोधनम् ॥१७॥
17. te cainamanuneṣyanti dhṛtarāṣṭraṁ janādhipam ,
taṁ ca pāpasamācāraṁ sahāmātyaṁ suyodhanam.
17. te ca enam anuneṣyanti dhṛtarāṣṭram jana-adhipam
| tam ca pāpa-samācāram saha-amātyam suyodhanam
17. And they will persuade King Dhritarashtra, as well as Suyodhana - who is known for his wicked conduct - along with his advisors.
श्रोता चार्थस्य विदुरस्त्वं च वक्ता जनार्दन ।
कमिवार्थं विवर्तन्तं स्थापयेतां न वर्त्मनि ॥१८॥
18. śrotā cārthasya vidurastvaṁ ca vaktā janārdana ,
kamivārthaṁ vivartantaṁ sthāpayetāṁ na vartmani.
18. śrotā ca arthasya viduraḥ tvam ca vaktā janārdana |
kam iva artham vivartantam sthāpayetām na vartmani
18. Vidura is the listener of the truth, and you, O Janardana, are its expounder. What kind of straying purpose could you two not set back on the right path?