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महाभारतः       mahābhārataḥ - book-7, chapter-168

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संजय उवाच ।
अर्जुनस्य वचः श्रुत्वा नोचुस्तत्र महारथाः ।
अप्रियं वा प्रियं वापि महाराज धनंजयम् ॥१॥
1. saṁjaya uvāca ,
arjunasya vacaḥ śrutvā nocustatra mahārathāḥ ,
apriyaṁ vā priyaṁ vāpi mahārāja dhanaṁjayam.
1. sañjayaḥ uvāca arjunasya vacaḥ śrutvā na ūcuḥ tatra
mahārathāḥ apriyam vā priyam vā api mahārāja dhanañjayam
1. sañjayaḥ uvāca mahārāja arjunasya vacaḥ śrutvā tatra
mahārathāḥ apriyam vā priyam vā api dhanañjayam na ūcuḥ
1. Sanjaya said: Having heard Arjuna's words, the great charioteers (mahārathas) present there did not speak to Dhanañjaya (Arjuna), O great king (Mahārāja), with either pleasant or unpleasant words.
ततः क्रुद्धो महाबाहुर्भीमसेनोऽभ्यभाषत ।
उत्स्मयन्निव कौन्तेयमर्जुनं भरतर्षभ ॥२॥
2. tataḥ kruddho mahābāhurbhīmaseno'bhyabhāṣata ,
utsmayanniva kaunteyamarjunaṁ bharatarṣabha.
2. tataḥ kruddhaḥ mahābāhuḥ bhīmasenaḥ abhyabhāṣata
utsmayan iva kaunteyam arjunam bharatarṣabha
2. tataḥ bharatarṣabha kruddhaḥ mahābāhuḥ bhīmasenaḥ
utsmayan iva kaunteyam arjunam abhyabhāṣata
2. Then the enraged, mighty-armed Bhīmasena, O best among the Bhāratas (Bharatārṣabha) (Dhṛtarāṣṭra), addressed Kaunteya (Arjuna) as if with a mocking smile.
मुनिर्यथारण्यगतो भाषसे धर्मसंहितम् ।
न्यस्तदण्डो यथा पार्थ ब्राह्मणः संशितव्रतः ॥३॥
3. muniryathāraṇyagato bhāṣase dharmasaṁhitam ,
nyastadaṇḍo yathā pārtha brāhmaṇaḥ saṁśitavrataḥ.
3. muniḥ yathā araṇyagataḥ bhāṣase dharmasaṃhitam
nyastadaṇḍaḥ yathā pārtha brāhmaṇaḥ saṃśitavrataḥ
3. pārtha yathā araṇyagataḥ muniḥ yathā nyastadaṇḍaḥ
brāhmaṇaḥ saṃśitavrataḥ dharmasaṃhitam bhāṣase
3. O Pārtha, you speak words imbued with natural law (dharma) just like a sage (muni) who has gone to the forest, or like a Brahmin who has renounced violence (nyastadaṇḍa) and taken firm vows.
क्षतात्त्राता क्षताज्जीवन्क्षान्तस्त्रिष्वपि साधुषु ।
क्षत्रियः क्षितिमाप्नोति क्षिप्रं धर्मं यशः श्रियम् ॥४॥
4. kṣatāttrātā kṣatājjīvankṣāntastriṣvapi sādhuṣu ,
kṣatriyaḥ kṣitimāpnoti kṣipraṁ dharmaṁ yaśaḥ śriyam.
4. kṣatāt trātā kṣatāt jīvan kṣāntaḥ triṣu api sādhūṣu
kṣatriyaḥ kṣitim āpnoti kṣipram dharmam yaśaḥ śriyam
4. kṣatriyaḥ kṣatāt trātā kṣatāt jīvan triṣu api sādhūṣu
kṣāntaḥ kṣipram kṣitim dharmam yaśaḥ śriyam āpnoti
4. A kṣatriya (warrior/ruler) is one who protects from harm, lives by preventing harm, and is forbearing even towards the virtuous. Such a kṣatriya quickly attains sovereignty (kṣiti), righteousness (dharma), fame, and prosperity.
स भवान्क्षत्रियगुणैर्युक्तः सर्वैः कुलोद्वहः ।
अविपश्चिद्यथा वाक्यं व्याहरन्नाद्य शोभसे ॥५॥
5. sa bhavānkṣatriyaguṇairyuktaḥ sarvaiḥ kulodvahaḥ ,
avipaścidyathā vākyaṁ vyāharannādya śobhase.
5. saḥ bhavān kṣatriyaguṇaiḥ yuktaḥ sarvaiḥ kulodvahaḥ
avipaścit yathā vākyam vyāharan adya na śobhase
5. saḥ bhavān sarvaiḥ kṣatriyaguṇaiḥ yuktaḥ kulodvahaḥ
adya avipaścit yathā vākyam vyāharan na śobhase
5. You, sir, endowed with all the qualities befitting a kṣatriya and being the upholder of your lineage, do not look good today speaking words as if you were an ignorant person.
पराक्रमस्ते कौन्तेय शक्रस्येव शचीपतेः ।
न चातिवर्तसे धर्मं वेलामिव महोदधिः ॥६॥
6. parākramaste kaunteya śakrasyeva śacīpateḥ ,
na cātivartase dharmaṁ velāmiva mahodadhiḥ.
6. parākramaḥ te kaunteya śakrasya iva śacīpateḥ
na ca ativartase dharmam velām iva mahodadhiḥ
6. kaunteya te parākramaḥ śacīpateḥ śakrasya iva ca
tvam mahodadhiḥ velām iva dharmam na ativartase
6. O son of Kunti (Kaunteya), your valor is like that of Indra, the lord of Śacī. And you do not transgress the natural law (dharma), just as the great ocean does not overflow its shore.
न पूजयेत्त्वा कोऽन्वद्य यत्त्रयोदशवार्षिकम् ।
अमर्षं पृष्ठतः कृत्वा धर्ममेवाभिकाङ्क्षसे ॥७॥
7. na pūjayettvā ko'nvadya yattrayodaśavārṣikam ,
amarṣaṁ pṛṣṭhataḥ kṛtvā dharmamevābhikāṅkṣase.
7. na pūjayet tvā kaḥ anu adya yat trayodaśavārṣikam
amarṣam pṛṣṭhataḥ kṛtvā dharmam eva abhīkāṅkṣase
7. adya kaḥ anu tvā na pūjayet yat tvam trayodaśavārṣikam
amarṣam pṛṣṭhataḥ kṛtvā dharmam eva abhīkāṅkṣase
7. Who indeed would not honor you today, when you desire only righteousness (dharma), having put behind you the indignation of thirteen years?
दिष्ट्या तात मनस्तेऽद्य स्वधर्ममनुवर्तते ।
आनृशंस्ये च ते दिष्ट्या बुद्धिः सततमच्युत ॥८॥
8. diṣṭyā tāta manaste'dya svadharmamanuvartate ,
ānṛśaṁsye ca te diṣṭyā buddhiḥ satatamacyuta.
8. diṣṭyā tāta manas te adya svadharmam anuvartate
ānṛśaṃsye ca te diṣṭyā buddhiḥ satatam acyuta
8. tāta acyuta adya te manas diṣṭyā svadharmam
anuvartate ca te buddhiḥ diṣṭyā satatam ānṛśaṃsye
8. Fortunately, dear one, today your mind adheres to your own natural law (dharma). And, O unwavering one, fortunately, your intellect is constantly inclined towards compassion.
यत्तु धर्मप्रवृत्तस्य हृतं राज्यमधर्मतः ।
द्रौपदी च परामृष्टा सभामानीय शत्रुभिः ॥९॥
9. yattu dharmapravṛttasya hṛtaṁ rājyamadharmataḥ ,
draupadī ca parāmṛṣṭā sabhāmānīya śatrubhiḥ.
9. yat tu dharmapravṛttasya hṛtam rājyam adharmataḥ
draupadī ca parāmṛṣṭā sabhām ānīya śatrubhiḥ
9. dharmapravṛttasya yat rājyam adharmataḥ hṛtam
ca draupadī śatrubhiḥ sabhām āniya parāmṛṣṭā
9. But the kingdom, which was unjustly seized from one devoted to natural law (dharma), and Draupadi, who was insulted by enemies after being brought into the assembly...
वनं प्रव्राजिताश्चास्म वल्कलाजिनवाससः ।
अनर्हमाणास्तं भावं त्रयोदश समाः परैः ॥१०॥
10. vanaṁ pravrājitāścāsma valkalājinavāsasaḥ ,
anarhamāṇāstaṁ bhāvaṁ trayodaśa samāḥ paraiḥ.
10. vanam pravrājitaḥ ca āsma valkalājinavāsasaḥ
anarhamāṇāḥ tam bhāvam trayodaśa samāḥ paraiḥ
10. ca valkalājinavāsasaḥ vanam pravrājitaḥ āsma
tam bhāvam anarhamāṇāḥ paraiḥ trayodaśa samāḥ
10. And we were exiled to the forest, wearing garments of bark and deerskin, undeserving of such treatment, for thirteen years, by our enemies.
एतान्यमर्षस्थानानि मर्षितानि त्वयानघ ।
क्षत्रधर्मप्रसक्तेन सर्वमेतदनुष्ठितम् ॥११॥
11. etānyamarṣasthānāni marṣitāni tvayānagha ,
kṣatradharmaprasaktena sarvametadanuṣṭhitam.
11. etāni amarṣasthānāni marṣitāni tvayā anagha
kṣatradharmaprasaktena sarvam etat anuṣṭhitam
11. anagha etāni amarṣasthānāni tvayā marṣitāni
kṣatradharmaprasaktena sarvam etat anuṣṭhitam
11. O sinless one, you endured these causes for indignation. All this was carried out by you, who are devoted to the natural law (dharma) of a Kṣatriya.
तमधर्ममपाक्रष्टुमारब्धः सहितस्त्वया ।
सानुबन्धान्हनिष्यामि क्षुद्रान्राज्यहरानहम् ॥१२॥
12. tamadharmamapākraṣṭumārabdhaḥ sahitastvayā ,
sānubandhānhaniṣyāmi kṣudrānrājyaharānaham.
12. tam adharmam apākraṣṭum ārabdhaḥ sahitaḥ tvayā
sānubandhān haniṣyāmi kṣudrān rājyaharān aham
12. aham tvayā sahitaḥ tam adharmam apākraṣṭum
ārabdhaḥ sānubandhān kṣudrān rājyaharān haniṣyāmi
12. I have undertaken, along with you, to eradicate that unrighteousness (adharma). I will kill those wretched usurpers of the kingdom, together with their associates.
त्वया तु कथितं पूर्वं युद्धायाभ्यागता वयम् ।
घटामश्च यथाशक्ति त्वं तु नोऽद्य जुगुप्ससे ॥१३॥
13. tvayā tu kathitaṁ pūrvaṁ yuddhāyābhyāgatā vayam ,
ghaṭāmaśca yathāśakti tvaṁ tu no'dya jugupsase.
13. tvayā tu kathitam pūrvam yuddhāya abhyāgatāḥ vayam
ghaṭāmaḥ ca yathāśakti tvam tu naḥ adya jugupsase
13. tvayā tu pūrvam vayam yuddhāya abhyāgatāḥ kathitam
ca yathāśakti ghaṭāmaḥ tvam tu adya naḥ jugupsase
13. Indeed, you previously said that we have come for battle. And we are striving with all our might. But today, you despise us.
स्वधर्मं नेच्छसे ज्ञातुं मिथ्या वचनमेव ते ।
भयार्दितानामस्माकं वाचा मर्माणि कृन्तसि ॥१४॥
14. svadharmaṁ necchase jñātuṁ mithyā vacanameva te ,
bhayārditānāmasmākaṁ vācā marmāṇi kṛntasi.
14. svadharmam na icchase jñātum mithyā vacanam eva
te bhayārditānām asmākam vācā marmāṇi kṛntasi
14. svadharmam jñātum na icchase te vacanam eva
mithyā vācā bhayārditānām asmākam marmāṇi kṛntasi
14. You do not wish to understand your own natural law (dharma); your words are indeed false. With your speech, you cut the vital spots of us who are tormented by fear.
वपन्व्रणे क्षारमिव क्षतानां शत्रुकर्शन ।
विदीर्यते मे हृदयं त्वया वाक्शल्यपीडितम् ॥१५॥
15. vapanvraṇe kṣāramiva kṣatānāṁ śatrukarśana ,
vidīryate me hṛdayaṁ tvayā vākśalyapīḍitam.
15. vapan vraṇe kṣāram iva kṣatānām śatrukārśana
vidīryate me hṛdayam tvayā vākśalyapīḍitam
15. śatrukārśana vraṇe kṣāram iva vapan tvayā
vākśalyapīḍitam me hṛdayam vidīryate
15. O tormentor of enemies (śatrukārśana), my heart, afflicted by the arrow-like pain of your words, is torn apart by you, just like caustic scattered upon wounds.
अधर्ममेतद्विपुलं धार्मिकः सन्न बुध्यसे ।
यत्त्वमात्मानमस्मांश्च प्रशंस्यान्न प्रशंससि ।
यः कलां षोडशीं त्वत्तो नार्हते तं प्रशंससि ॥१६॥
16. adharmametadvipulaṁ dhārmikaḥ sanna budhyase ,
yattvamātmānamasmāṁśca praśaṁsyānna praśaṁsasi ,
yaḥ kalāṁ ṣoḍaśīṁ tvatto nārhate taṁ praśaṁsasi.
16. adharmaṃ etat vipulam dhārmikaḥ san na
budhyase yat tvam ātmānam asmān ca
praśaṃsyān na praśaṃsasi yaḥ kalām
ṣoḍaśīm tvattaḥ na arhate tam praśaṃsasi
16. tvam dhārmikaḥ san etat vipulam adharmam
na budhyase yat tvam ātmānam asmān
ca praśaṃsyān na praśaṃsasi yaḥ tvattaḥ
ṣoḍaśīm kalām na arhate tam praśaṃsasi
16. Being a righteous person, you fail to grasp this significant injustice (adharma): that you do not praise your own self (ātman) and us, who are truly worthy of praise. Instead, you praise someone who does not deserve even a sixteenth part of your worth.
स्वयमेवात्मनो वक्तुं न युक्तं गुणसंस्तवम् ।
दारयेयं महीं क्रोधाद्विकिरेयं च पर्वतान् ॥१७॥
17. svayamevātmano vaktuṁ na yuktaṁ guṇasaṁstavam ,
dārayeyaṁ mahīṁ krodhādvikireyaṁ ca parvatān.
17. svayam eva ātmanaḥ vaktum na yuktam guṇasaṃstavam
dārayeyam mahīm krodhāt vikireyam ca parvatān
17. ātmanaḥ guṇasaṃstavam svayam eva vaktum na yuktam
krodhāt mahīm dārayeyam ca parvatān vikireyam
17. It is not proper for one to speak of their own virtues (guṇasaṃstavam). In my anger, I could tear the earth apart and scatter the mountains.
आविध्य च गदां गुर्वीं भीमां काञ्चनमालिनीम् ।
गिरिप्रकाशान्क्षितिजान्भञ्जेयमनिलो यथा ॥१८॥
18. āvidhya ca gadāṁ gurvīṁ bhīmāṁ kāñcanamālinīm ,
giriprakāśānkṣitijānbhañjeyamanilo yathā.
18. āvidhya ca gadām gurvīm bhīmām kāñcanamālinīm
giriprakāśān kṣitijān bhañjeyam anilaḥ yathā
18. ca gurvīm bhīmām kāñcanamālinīm gadām āvidhya
giriprakāśān kṣitijān anilaḥ yathā bhañjeyam
18. And having swung my heavy, formidable mace (gadā), adorned with golden garlands, I would shatter these mountain-like kings (kṣitijān) just as the wind disperses things.
स त्वमेवंविधं जानन्भ्रातरं मां नरर्षभ ।
द्रोणपुत्राद्भयं कर्तुं नार्हस्यमितविक्रम ॥१९॥
19. sa tvamevaṁvidhaṁ jānanbhrātaraṁ māṁ nararṣabha ,
droṇaputrādbhayaṁ kartuṁ nārhasyamitavikrama.
19. saḥ tvam evam-vidham jānan bhrātaram mām nararṣabha
droṇaputrāt bhayam kartum na arhasi amitavikrama
19. nararṣabha amitavikrama saḥ tvam evam-vidham bhrātaram
mām jānan droṇaputrāt bhayam kartum na arhasi
19. O best among men (nararṣabha), O one of immeasurable valor (amitavikrama)! Knowing me, your brother, to be such, you ought not to entertain fear of Drona's son.
अथ वा तिष्ठ बीभत्सो सह सर्वैर्नरर्षभैः ।
अहमेनं गदापाणिर्जेष्याम्येको महाहवे ॥२०॥
20. atha vā tiṣṭha bībhatso saha sarvairnararṣabhaiḥ ,
ahamenaṁ gadāpāṇirjeṣyāmyeko mahāhave.
20. atha vā tiṣṭha bībhatso saha sarvaiḥ nararṣabhaiḥ
aham enam gadāpāṇiḥ jeṣyāmi ekaḥ mahāhave
20. he bībhatso atha vā sarvaiḥ nararṣabhaiḥ saha
tiṣṭha aham gadāpāṇiḥ ekaḥ mahāhave enam jeṣyāmi
20. Or else, stand aside, O Bhībhatsu (Arjuna), along with all these foremost among men. I, mace in hand, will defeat him alone in this great battle.
ततः पाञ्चालराजस्य पुत्रः पार्थमथाब्रवीत् ।
संक्रुद्धमिव नर्दन्तं हिरण्यकशिपुं हरिः ॥२१॥
21. tataḥ pāñcālarājasya putraḥ pārthamathābravīt ,
saṁkruddhamiva nardantaṁ hiraṇyakaśipuṁ hariḥ.
21. tataḥ pāñcālarājasya putraḥ pārtham atha abravīt
saṃkruddham iva nardantam hiraṇyakaśipum hariḥ
21. tataḥ atha pāñcālarājasya putraḥ pārtham abravīt
yathā hariḥ saṃkruddham iva nardantam hiraṇyakaśipum
21. Then, the son of the Pāñcāla king spoke to Arjuna, just as Hari (Viṣṇu) spoke to Hiraṇyakaśipu, who was roaring as if greatly enraged.
बीभत्सो विप्रकर्माणि विदितानि मनीषिणाम् ।
याजनाध्यापने दानं तथा यज्ञप्रतिग्रहौ ॥२२॥
22. bībhatso viprakarmāṇi viditāni manīṣiṇām ,
yājanādhyāpane dānaṁ tathā yajñapratigrahau.
22. bībhatso viprakarmāṇi viditāni manīṣiṇām
yājanādhyāpane dānam tathā yajñapratigrahau
22. bībhatso,
viprakarmāṇi (yājanādhyāpane dānam tathā yajñapratigrahau) manīṣiṇām viditāni
22. O Bibhatsu (Arjuna), the acts of Brahmins are known to the wise: these include officiating Vedic rituals (yajña), teaching, giving gifts (dāna), performing Vedic rituals (yajña), and accepting donations.
षष्ठमध्ययनं नाम तेषां कस्मिन्प्रतिष्ठितः ।
हतो द्रोणो मया यत्तत्किं मां पार्थ विगर्हसे ॥२३॥
23. ṣaṣṭhamadhyayanaṁ nāma teṣāṁ kasminpratiṣṭhitaḥ ,
hato droṇo mayā yattatkiṁ māṁ pārtha vigarhase.
23. ṣaṣṭham adhyayanam nāma teṣām kasmin pratiṣṭhitaḥ
hataḥ droṇaḥ mayā yat tat kim mām pārtha vigarhase
23. ṣaṣṭham nāma adhyayanam teṣām kasmin pratiṣṭhitaḥ
yat droṇaḥ mayā hataḥ tat he pārtha kim mām vigarhase
23. The sixth [duty] is indeed study (adhyayana). Among those [duties], in which one was Droṇa established? Because Droṇa was slain by me, why do you blame me, O Arjuna?
अपक्रान्तः स्वधर्माच्च क्षत्रधर्ममुपाश्रितः ।
अमानुषेण हन्त्यस्मानस्त्रेण क्षुद्रकर्मकृत् ॥२४॥
24. apakrāntaḥ svadharmācca kṣatradharmamupāśritaḥ ,
amānuṣeṇa hantyasmānastreṇa kṣudrakarmakṛt.
24. apakrāntaḥ svadharmāt ca kṣatradharmam upāśritaḥ
amānuṣeṇa hanti asmān astreṇa kṣudrakarmakṛt
24. kṣudrakarmakṛt svadharmāt apakrāntaḥ ca
kṣatradharmam upāśritaḥ amānuṣeṇa astreṇa asmān hanti
24. Although he has deviated from his own intrinsic nature (svadharma) and adopted the duties of a warrior (kṣatradharma), this perpetrator of ignoble deeds kills us with an inhuman weapon.
तथा मायां प्रयुञ्जानमसह्यं ब्राह्मणब्रुवम् ।
माययैव निहन्याद्यो न युक्तं पार्थ तत्र किम् ॥२५॥
25. tathā māyāṁ prayuñjānamasahyaṁ brāhmaṇabruvam ,
māyayaiva nihanyādyo na yuktaṁ pārtha tatra kim.
25. tathā māyām prayuñjānam asahyam brāhmaṇabruvam
māyayā eva nihanyāt yaḥ na yuktam pārtha tatra kim
25. pārtha,
tathā asahyam māyām prayuñjānam brāhmaṇabruvam māyayā eva yaḥ nihanyāt,
tatra kim na yuktam?
25. O Pārtha, what is improper about striking down with illusion (māyā) itself an unbearable, so-called brahmin who is similarly employing illusion (māyā)?
तस्मिंस्तथा मया शस्ते यदि द्रौणायनी रुषा ।
कुरुते भैरवं नादं तत्र किं मम हीयते ॥२६॥
26. tasmiṁstathā mayā śaste yadi drauṇāyanī ruṣā ,
kurute bhairavaṁ nādaṁ tatra kiṁ mama hīyate.
26. tasmin tathā mayā śaste yadi drauṇāyanī ruṣā
kurute bhairavam nādam tatra kim mama hīyate
26. yadi tasmin tathā mayā śaste,
drauṇāyanī ruṣā bhairavam nādam kurute,
tatra mama kim hīyate?
26. If, upon his being thus punished by me, the son of Droṇa (Drauṇāyani) angrily lets out a terrible roar, what is lost to me in that situation?
न चाद्भुतमिदं मन्ये यद्द्रौणिः शुद्धगर्जया ।
घातयिष्यति कौरव्यान्परित्रातुमशक्नुवन् ॥२७॥
27. na cādbhutamidaṁ manye yaddrauṇiḥ śuddhagarjayā ,
ghātayiṣyati kauravyānparitrātumaśaknuvan.
27. na ca adbhutam idam manye yat drauṇiḥ śuddhagarjayā
ghātayiṣyati kauravyān paritrātum aśaknuvan
27. ca na manye idam adbhutam yat aśaknuvan paritrātum
kauravyān drauṇiḥ śuddhagarjayā ghātayiṣyati
27. And I do not find it astonishing that Drauṇi, being unable to protect the Kauravas, will instead cause them to be destroyed by a mere roar.
यच्च मां धार्मिको भूत्वा ब्रवीषि गुरुघातिनम् ।
तदर्थमहमुत्पन्नः पाञ्चाल्यस्य सुतोऽनलात् ॥२८॥
28. yacca māṁ dhārmiko bhūtvā bravīṣi gurughātinam ,
tadarthamahamutpannaḥ pāñcālyasya suto'nalāt.
28. yat ca mām dhārmikaḥ bhūtvā bravīṣi gurughātinam
tat artham aham utpannaḥ pāñcālyasya sutaḥ analāt
28. yat ca mām dhārmikaḥ bhūtvā gurughātinam bravīṣi,
tat artham aham pāñcālyasya sutaḥ analāt utpannaḥ
28. And as for your righteous assertion that I am a slayer of my preceptor (guru), I was born for precisely that purpose, as the son of Drupada from fire.
यस्य कार्यमकार्यं वा युध्यतः स्यात्समं रणे ।
तं कथं ब्राह्मणं ब्रूयाः क्षत्रियं वा धनंजय ॥२९॥
29. yasya kāryamakāryaṁ vā yudhyataḥ syātsamaṁ raṇe ,
taṁ kathaṁ brāhmaṇaṁ brūyāḥ kṣatriyaṁ vā dhanaṁjaya.
29. yasya kāryam akāryam vā yudhyataḥ syāt samam raṇe
tam katham brāhmaṇam brūyāḥ kṣatriyam vā dhanañjaya
29. dhanañjaya,
yasya yudhyataḥ raṇe kāryam akāryam vā samam syāt,
tam katham brāhmaṇam vā kṣatriyam brūyāḥ
29. O Dhanañjaya, if someone fighting in battle considers what is proper action (kāryam) and improper action (akāryam) to be the same, how can you call such a person a Brahmin or even a Kṣatriya?
यो ह्यनस्त्रविदो हन्याद्ब्रह्मास्त्रैः क्रोधमूर्छितः ।
सर्वोपायैर्न स कथं वध्यः पुरुषसत्तम ॥३०॥
30. yo hyanastravido hanyādbrahmāstraiḥ krodhamūrchitaḥ ,
sarvopāyairna sa kathaṁ vadhyaḥ puruṣasattama.
30. yaḥ hi anastravidaḥ hanyāt brahmāstraiḥ krodhamūrcitaḥ
sarvopāyaiḥ na sa katham vadhyaḥ puruṣasattama
30. puruṣasattama,
yaḥ hi krodhamūrcitaḥ anastravidaḥ brahmāstraiḥ hanyāt,
sa katham sarvopāyaiḥ na vadhyaḥ
30. Indeed, he who, overwhelmed by anger, would kill those unskilled in divine weapons with Brahmāstras (weapons associated with Brahmā), how is he not to be slain by all means, O best among men (puruṣasattama)?
विधर्मिणं धर्मविद्भिः प्रोक्तं तेषां विषोपमम् ।
जानन्धर्मार्थतत्त्वज्ञः किमर्जुन विगर्हसे ॥३१॥
31. vidharmiṇaṁ dharmavidbhiḥ proktaṁ teṣāṁ viṣopamam ,
jānandharmārthatattvajñaḥ kimarjuna vigarhase.
31. vidharmiṇam dharmavidbhiḥ proktam teṣām viṣopamam
jānan dharmārthatattvajñaḥ kim arjuna vigarhase
31. arjuna,
dharmārthatattvajñaḥ (tvam),
vidharmiṇam dharmavidbhiḥ teṣām viṣopamam proktam jānan kim vigarhase
31. Knowing that one who violates natural law (dharma) is declared by those who know natural law (dharma) to be like poison to them, O Arjuna, you who understand the true essence of natural law (dharma) and purpose (artha), why do you censure me?
नृशंसः स मयाक्रम्य रथ एव निपातितः ।
तन्माभिनन्द्यं बीभत्सो किमर्थं नाभिनन्दसे ॥३२॥
32. nṛśaṁsaḥ sa mayākramya ratha eva nipātitaḥ ,
tanmābhinandyaṁ bībhatso kimarthaṁ nābhinandase.
32. nṛśaṃsaḥ sa mayā ākramya rathaḥ eva nipātitaḥ tat
mā abhinandyam bībhātso kim artham na abhinandase
32. sa nṛśaṃsaḥ mayā rathaḥ eva ākramya nipātitaḥ tat
abhinandyam bībhātso kim artham na abhinandase
32. That cruel man was struck down by me, directly on his chariot, after I attacked him. Therefore, this deed should be celebrated, O Bhībhātsu (Arjuna); why do you not celebrate it?
कृते रणे कथं पार्थ ज्वलनार्कविषोपमम् ।
भीमं द्रोणशिरश्छेदे प्रशस्यं न प्रशंससि ॥३३॥
33. kṛte raṇe kathaṁ pārtha jvalanārkaviṣopamam ,
bhīmaṁ droṇaśiraśchede praśasyaṁ na praśaṁsasi.
33. kṛte raṇe katham pārtha jvalanārkaviṣopamam
bhīmam droṇaśiraśchede praśasyam na praśaṃsasi
33. pārtha raṇe kṛte katham jvalanārkaviṣopamam
bhīmam droṇaśiraśchede praśasyam na praśaṃsasi
33. O Pārtha, with the battle having concluded, why do you not praise the dreadful (bhīma) act of cutting off Droṇa's head – an act as fierce as blazing fire, the sun, and poison – which is indeed praiseworthy?
योऽसौ ममैव नान्यस्य बान्धवान्युधि जघ्निवान् ।
छित्त्वापि तस्य मूर्धानं नैवास्मि विगतज्वरः ॥३४॥
34. yo'sau mamaiva nānyasya bāndhavānyudhi jaghnivān ,
chittvāpi tasya mūrdhānaṁ naivāsmi vigatajvaraḥ.
34. yaḥ asau mama eva na anyasya bāndhavān yudhi jaghnivān
chitvā api tasya mūrdhānam na eva asmi vigatajvaraḥ
34. yaḥ asau yudhi mama eva bāndhavān na anyasya jaghnivān
tasya mūrdhānam chitvā api na eva asmi vigatajvaraḥ
34. That one (Jayadratha), who killed my kinsmen and no one else's in battle, even after cutting off his head, I am still not free from anguish (jvara).
तच्च मे कृन्तते मर्म यन्न तस्य शिरो मया ।
निषादविषये क्षिप्तं जयद्रथशिरो यथा ॥३५॥
35. tacca me kṛntate marma yanna tasya śiro mayā ,
niṣādaviṣaye kṣiptaṁ jayadrathaśiro yathā.
35. tat ca me kṛntate marma yat na tasya śiraḥ mayā
niṣādaviṣaye kṣiptam jayadrathaśiraḥ yathā
35. ca tat me marma kṛntate,
yat tasya śiraḥ mayā niṣādaviṣaye jayadrathaśiraḥ yathā na kṣiptam
35. And this indeed wounds my vital spot (marma): that his (Jayadratha's) head was not thrown by me into the territory of the Niṣādas, as it truly deserved for Jayadratha's head to be.
अवधश्चापि शत्रूणामधर्मः शिष्यतेऽर्जुन ।
क्षत्रियस्य ह्ययं धर्मो हन्याद्धन्येत वा पुनः ॥३६॥
36. avadhaścāpi śatrūṇāmadharmaḥ śiṣyate'rjuna ,
kṣatriyasya hyayaṁ dharmo hanyāddhanyeta vā punaḥ.
36. avadhah ca api śatrūṇām adharmaḥ śiṣyate arjuna
kṣatriyasya hi ayam dharmaḥ hanyāt hanyeta vā punaḥ
36. arjuna śatrūṇām avadhah api adharmaḥ ca hi ayam
kṣatriyasya dharmaḥ hanyāt vā punaḥ hanyeta
36. O Arjuna, not slaying enemies is a violation of natural law (adharma). Indeed, this is the intrinsic nature (dharma) of a warrior (kṣatriya): he must slay or be slain in return.
स शत्रुर्निहतः संख्ये मया धर्मेण पाण्डव ।
यथा त्वया हतः शूरो भगदत्तः पितुः सखा ॥३७॥
37. sa śatrurnihataḥ saṁkhye mayā dharmeṇa pāṇḍava ,
yathā tvayā hataḥ śūro bhagadattaḥ pituḥ sakhā.
37. saḥ śatruḥ nihataḥ saṃkhye mayā dharmeṇa pāṇḍava
yathā tvayā hataḥ śūraḥ bhagadattaḥ pituḥ sakhā
37. pāṇḍava mayā saṃkhye dharmeṇa saḥ śatruḥ nihataḥ
yathā tvayā pituḥ sakhā śūraḥ bhagadattaḥ hataḥ
37. O son of Pāṇḍu, that enemy was slain by me in battle in accordance with natural law (dharma), just as the valiant Bhagadatta, your father's friend, was slain by you.
पितामहं रणे हत्वा मन्यसे धर्ममात्मनः ।
मया शत्रौ हते कस्मात्पापे धर्मं न मन्यसे ॥३८॥
38. pitāmahaṁ raṇe hatvā manyase dharmamātmanaḥ ,
mayā śatrau hate kasmātpāpe dharmaṁ na manyase.
38. pitāmaham raṇe hatvā manyase dharmam ātmanaḥ
mayā śatrau hate kasmāt pāpe dharmam na manyase
38. pitāmaham raṇe hatvā ātmanaḥ dharmam manyase mayā
śatrau hate he pāpe kasmāt dharmam na manyase
38. Having slain your grandfather in battle, you consider it your own intrinsic nature (dharma). But when an enemy is slain by me, why, O wicked one, do you not consider *that* as accordance with natural law (dharma)?
नानृतः पाण्डवो ज्येष्ठो नाहं वाधार्मिकोऽर्जुन ।
शिष्यध्रुङ्निहतः पापो युध्यस्व विजयस्तव ॥३९॥
39. nānṛtaḥ pāṇḍavo jyeṣṭho nāhaṁ vādhārmiko'rjuna ,
śiṣyadhruṅnihataḥ pāpo yudhyasva vijayastava.
39. na anṛtaḥ pāṇḍavaḥ jyeṣṭhaḥ na aham vā adhārmikaḥ
arjuna śiṣyadhruk nihataḥ pāpaḥ yudhyasva vijayaḥ tava
39. arjuna jyeṣṭhaḥ pāṇḍavaḥ na anṛtaḥ na vā aham adhārmikaḥ
śiṣyadhruk pāpaḥ nihataḥ yudhyasva tava vijayaḥ
39. O Arjuna, the eldest Pāṇḍava is not untruthful, nor am I one who acts against natural law (adhārmika). That sinful betrayer of his disciple has been slain. Fight! Victory is yours.