वासुदेव उवाच मिच्छाम्यहं भूतिमेषां प्रियं च। तथा राज्ञो धृतराष्ट्रस्य सूत समाशंसे बहुपुत्रस्य वृद्धिम्॥
Vasudeva said I desire, O Sanjaya, the continuance of the existence of the sons of Pandu-their prosperity and their good and in the same way, O Suta, do I desire the prosperity of king Dhritarashtra who has many sons.
कामो हि मे संजय नित्यमेव नान्यद् व्रयां तान् प्रति शाम्यतेति। राज्ञश्च हि प्रियमेतच्छृणोमि मन्ये चैतत् पाण्डवानां समक्षम्॥
It has ever been my desire, O Sanjaya, to say to them, “Be peaceful” nothing else. I hear that this is also the wish of the king (Dhritarashtra) and I consider this to be equally to the good of the sons of Pandu.
सुदुष्करस्तत्र शमो हि नूनं प्रदर्शितः संजय पाण्डवेन। यस्मिन् गृद्धो धृतराष्ट्रः सपुत्रः कस्मादेषां कलहो नावमूछेत्॥
Peace, of a rare sort, indeed, has been shown, O Sanjaya, by the son of Pandu, when Dhritarashtra with his sons is avaricious; why should the quarrel between these two parties rise to good proportions.
न त्वं धर्मं विचरं संजयेह मत्तश्चं जानासि युधिष्ठिराच्च। अथो कस्मात् संजय पाण्डवस्य उत्साहिनः पूरयतः स्वकर्म॥ यथाऽऽख्यातमावसतः कुटुम्बे पुरा कस्मात् साधुविलोपमात्या दुच्चावचा मतयो ब्राह्मणानाम्॥
or You do know, O Sanjaya, the nature of right wrong better than myself or Yudhishthira; then for what reason, O Sanjaya, do you find fault with the son of Pandu, who is energetic, mindful of his own duties, whose duties towards his relations have been such as have been laid down from the days of yore. Why do you say that their goodness is vanished? With regard to the matter at present under discussion the opinions of the Brahmanas differ.
कर्मणाऽऽहुः सिद्धिमेके परत्र हित्वा कर्म विद्यया सिद्धिमेके। नाभुञ्जानो भक्ष्यभोज्यस्य तृप्येद् विद्वानपीह विहितं ब्राह्मणानाम्॥
One school say that it is by work that we obtain salvation and again another school say that it is by putting aside work and through knowledge, that we attain to salvation. It has been so laid down by the superior beings that a man, even knowledge all the properties of good, will not be satisfied without eating.
या वै विद्याः साधयन्तीह कर्म तासां फलं विद्यते नेतरासाम्। तत्रेह वै दृष्टफलं तु कर्म पीत्वोदकं शाम्यति तृष्णयाऽऽतः॥
That knowledge alone bears fruit, which does work, not others. In this world the result of action admits of ocular proof; one oppressed by thirst is satisfied by drinking water.
सोऽयं विधिर्विहितः कर्मणैव संवर्तते संजय तत्र कर्मी तत्र योऽन्यत् कर्मणः साधु मन्येन्मोघं तस्यालपितं दुर्बलस्य॥
Therefore it has been ordained by the creator that through work results, O Sanjaya, work. Therefore the opinion that anything other than work is good, is nothing but the uttering of a fool and of a weak man.
कर्मणाऽमी भान्ति देवाः परत्र कर्मणैवेह प्लवते मातरिश्वा। अहोरात्रे विदधत् कर्मणैव अतन्द्रितो नित्यमुदेति सूर्यः॥९
Elsewhere (i.e. in the other world) the gods are resplendent through work, the wind blows through work. Causing day and night, through work, the sleepless sun rises every day.
नतन्द्रितश्चन्द्रमाश्चाभ्युपैति। अतन्द्रितो दहते जातवेदाः समिद्धयमानः कर्म कुर्वन् प्रजाभ्यः॥
The sleepless moon, too, goes through half months and months and certain peculiar positions of the moon (through work) burns, doing good to the creatures of the Earth.
अतन्द्रिता भारमिमं महान्तं बिभर्ति देवी पृथिवी बलेन। अतन्द्रिताः शीघ्रमपो वहन्ति संतर्पयन्त्यः सर्वभूतानि नद्यः॥
The goddess Earth, sleepless, carries this great load through her strength and the sleepless rivers carry their waters with speed, satisfying the desire of all beings.
अतन्द्रितो वर्षति भूरितेजाः संनादयन्नन्तरिक्षं दिशश्च। अतन्द्रितो ब्रह्मचर्यं चचार श्रेष्ठत्वमिच्छन् बलभिद् देवतानाम्॥
The sleepless one of mighty strength (Indra) showers rain, resounding every corner and the cardinal points; and desiring kingship among the gods he practised the austerities of a Brahmacharya life, being sleepless.
हित्वा सुखं मनसश्च प्रियाणि तेन शक्रः कर्मणा श्रेष्ठ्यमाप। सत्यं धर्मं पालयन्त्रप्रमत्तो दमं तितिक्षां मतां प्रियं च॥
Giving up pleasure and the satisfaction of his desires, the position of a chief was obtained by Shakra by means of work. He strictly observed truth, virtue, self-control, forbearance, impartially and amiability.
एतानि सर्वाण्युपसेवमानः स देवराज्यं मघवान् प्राप मुख्यम्। बृहस्पतिर्ब्रह्मचर्यं चचार समाहितः संशितात्मा यथावत्॥
Devoting himself to all these, Indra got the high position of the king of the gods. Brihaspati too practised the austerities of a Brahmacharya life, with his mind shut up everything else and controlling his self as usual.
हित्वा सुखं प्रतिध्येन्द्रियाणि तेन देवानामगमद् गौरवं सः। तथा नक्षत्राणि कर्मणामुत्र भान्ति रुद्रादित्या वसवोऽथापि विश्वे॥
Giving up pleasure and controlling his senses he obtains glory from the gods and similarly like the planets and Rudra and Aditya and the Vasus in the heaven shines resplendent through works.
यमो राजा वैश्रवणः कुवेरो गन्धर्वयक्षाप्सरसश्च सूत। ब्रह्मविद्या ब्रह्मचर्य क्रिया च निषेवमाणा ऋषयोऽमुत्र भान्ति॥
King Yama, the son of Vishravana, Karna, the Gandharvas, the Yakshas and the celestial nymphs, O Suta and the Rishis in the other world shine resplendent practicing the austerities of a Brahmacharya life and seeking the knowledge of self.
जानन्निमं सर्वलोकस्य धर्म विप्रेन्द्राणां क्षत्रियाणां विशां च। स कस्मात् त्वं जानतां ज्ञानवान् सन् व्यायच्छसे संजय कौरवार्थे॥
Knowing all these truths regarding this world and knowing the duties of the best among Brahmanas and the Kshatriyas and the Vaishyas, why do you, who are wise, plead on behalf of the sons of Kurus.
आम्नायेषु नित्यसंयोगमस्य तथाश्वमेधे राजसूये च विद्धिा संयुज्यते धनुषा वर्मणा च हस्यश्वाथै रथशस्त्रैश्च भूयः॥
Yudhishthira is ever attached to the study of the Vedas and know him also to be attached to Ashvamedha and Rajasuya sacrificial ceremonies and again riding on cars and on horses and elephants; he also acts with the bow and weapons and puts on armour.
मवगच्छेयुरवधेनैव पार्थाः। दार्ये वृत्ते भीमसेनं निगृह्य॥
If the son of Pritha can see some means, not involving the slaughter of the sons of Kuru, their virtue would be saved and a virtuous deed would be done by them by forcing Bhimasena to adopt a more honorable course of life.
ते चेत् पित्र्ये कर्मणि वर्तमाना आपोरन् दिष्टवशेन मृत्युम्। यथाशक्त्या पूरयन्तः स्वकर्म तदप्येषां निधनं स्यात् प्रशस्तम्॥
And if by the ordination of fate they should meet with death, while engaged in the work which their ancestors did, then too doing all that lies in their power towards the fulfillment of their duty their death would be praiseworthy.
उताहो त्वं मन्यसे शाम्यमेव राज्ञां युद्धे वर्तते धर्मतन्त्रम्। अयुद्धे वा वरतते धर्मतन्त्रं तथैव ते वाचमिमां शृणोमि॥
If you approve of peace, I want to hear your answer to this question-Does the duty of kings lie in fighting or does it lie in not fighting.
मवेक्ष्य त्वं संजय स्वं च कर्म। निशम्याथो पाण्डवानां च कर्म प्रशंस वा निन्द वा या मतिस्ते॥
Having considered the principle on which the four divisions were originally based and the duties of each, O Sanjaya and having fully ascertained the proposed line of action of the Pandavas, praise or blame it, as you may think fit.
अधीयीत ब्राह्मणो वै यजेत दद्यादीयात् तीर्थमुख्यानि चैवा अध्यापयेद् याजयेच्चापि याज्यान् प्रतिग्रहान् वा विहितान् प्रतीच्छेत्॥
A Brahmana should be steady, perform sacrificial ceremonies, give alms and go to the principal places of pilgrimage; he should also teach and officiate as priest in the ceremonies performed by others who need his help and should accept donations from well known persons.
तथा राजन्यो रक्षणं वै प्रजानां कृत्वा धर्मेणाप्रमत्तोऽथ दत्त्वा। यज्ञैरिष्ट्वा सर्ववेदानधीत्य दारान् कृत्वा पुण्यकृदावसेद् गृहान्॥
In the same way, having protected his kingdom and his subjects, making donations to persons leading a holy life and performing sacrificial ceremonies and studied all the Vedas and taken a wife (a Kshatriya) should become a house holder continuing to do virtuous deeds.
स धर्मात्मा धर्ममधीत्य पुण्यं यदिच्छया व्रजति ब्रह्मलोकम्। वित्तं चिन्वन् पालयन्नप्रमत्तः॥
The virtuous soul, doing virtuous deeds, roams at his will in the region of Brahma. A Vaishya should study and accumulate wealth by agriculture, keeping cattle and commerce. He should observe these duties intently.
प्रियं कुर्वन् ब्राह्मणक्षत्रियाणां धर्मशीलः पुण्यकृदावसेद् गृहान्। परिचर्या वन्दनं ब्राह्मणानां नाधीयीत प्रतिषिद्धोऽस्य यज्ञः। देवं स्मृतः शूद्रधर्म: पुराणः॥
And pleasing the Brahmanas and Kshatriyas, of virtuous habits, he should become a house-holder, doing virtuous deeds. He should serve the Brahmanas and worship them; he should not study; sacrifice is forbidden to him; he should ever be wakeful and sleepless in doing good to beings, such are the duties of a Shudra as laid down in the ancient religious books.
एतान् राजा पालयन्त्रप्रमत्तो नियोजयन् सर्ववर्णान् स्वधर्मे। अकामात्मा समवृत्तिः प्रजासु नाधार्मिकाननुरुध्येत कामान्॥
The king, protecting all these intently and employing all these orders in their respective spheres should himself be without any service, impartial to all his subjects and should never give himself to the prompting of his unholy desires.
दभिज्ञातः सर्वधर्मोपपन्नः। स तं दुष्टुमनुशिष्यात् प्रजानां न चैतद् बुध्येदिति तस्मिन्नसाधुः॥
If there is any body superior to him (the king) and known to be endued with all virtues, he should instruct his subjects to see him. A bad king will not however observe all this.
यदा गृध्येत् परभूतौ नृशंसो विधिप्रकोपाद् बलमाददानः। ततो राज्ञामभवद् युद्धमेतत् तत्र जातं वर्म शस्त्रं धनुश्च॥
When he is desirous of obtaining the wealth of others, growing inhuman and gifted with strength and through the wrath of the creator,
इन्द्रेणैतद् दस्युवधाय कर्म उत्पादितं वर्म शस्त्रं धनुश्च॥
There comes into being war, for which again was created armour, weapon and bow. For the purpose of slaying robbers were created armour, weapon and bow by Indra.
तत्र पुण्यं दस्युवधेन लभ्यते सोऽयं दोषः कुरुभिस्तीव्ररूपः। अधर्मज्ञैर्धर्ममबुध्यमानैः प्रादुर्भूतः संजय साधु तन्न।॥
In such cases a virtuous deed is done by slaying such a robber and this weakness appears in a large measure in the sons of Kuru. They have been overpowered by a too slight knowledge of virtue and by non-observance of law and religion; O Sanjaya, this is not right.
तत्र राजा धृतराष्ट्रः सपुत्रो धन॑ हरेत् पाण्डवानामकस्मात्। नावेक्षन्ते राजधर्मं पुराणं तदन्वयाः कुरवः सर्व एव॥
The king Dhritarashtra with his sons all on a sudden robbed the sons of Pandu of their just inheritance and thus has set at naught the duties observed by kings from times immemorial. And all the Kurus follow him.
स्तेनो हरेद् यत्र धनं ह्यदृष्टः प्रसह्य वा यत्र हरेत दृष्टः। उभौ गौं भवतः संजयैतौ किं वै पृथक्त्वं धृतराष्ट्रस्य पुत्रे॥
A thief, when he steals wealth unseen and when he steals it by force, in both these, 0 Sanjaya, he is to blame; what difference (redeeming feature) has the son of Dhritarashtra?
सोऽयं लोभान्मन्यते धर्ममेतं यमिच्छति क्रोधवशानुगामी। स्तं नः कस्मादाददीरन् परे वै॥
What he is desirous of following through anger is considered as virtuous by him through avarice. Then again the share of the sons of Pandu is fixed, why should that which is ours be taken away by others?
अस्मिन् पदे युध्यतां नो वधोऽपि श्लाध्य: पित्र्यं परराज्याद् विशिष्टम्। नाचक्षीथाः संजय राजमध्ये॥
Under these circumstances, to be killed white fighting would be praise-worthy for us. Ancestral wealth is better than the kingdom of another. Lay these ancient principles before the sons of Kurus amidst the assembled chiefs,
एते मदान्मृत्युवशाभिपन्नाः समानीता धार्तराष्ट्रेण मूढाः। इदं पुन: कर्म पापीय एव सभामध्ये पश्य वृत्तं कुरूणाम्॥
The chiefs, that is to say, the fools that have been brought together by the sons of Dhritarashtra and are thus very near the kingdom of Death. Then again look at this sinful act, of the Kurus in the council hall.
प्रियां भार्यां द्रौपदी पाण्डवानां यशस्विनी शीलवृत्तोपपन्नाम्। यदुपैक्षन्त कुरवो भीष्ममुख्या: कामानुगेनोपरुद्धां व्रजन्तीम्॥
The Kurus with Bhishma at their head stood by without interference while the Draupadi, the dearly beloved wife of the son of Pandu, that lady of fame and endued with good behaviour, stood weeping in the clutches of that slave of lust.
तं चेत् तदा ते सकुमारवृद्धा अवारयिष्यन् कुरवः समेताः। मम प्रियं धृतराष्ट्रोऽकरिष्यत् पुत्राणां च कृतमस्थाभविष्यत्॥
If at that time the sons of Kuru, who were assembled there, old and young, had prevented this, Dhritarashtra would have done what would have pleased me and such behaviour would also have been to the benefit of his sons.
दुःशासन: प्रातिलोम्यान्निनाय सभामध्ये श्वशुराणां च कृष्णाम्। सा तत्र नीता करुणं व्यपेक्ष्य नान्यं क्षत्तु थमवाप किंचित्॥
Dushasana brought Krishna by force into the council chamber where there were her fathers-in-law at the time. Brought there she expected kind treatment, but she found there no protector save Vidura.
कार्पण्यादेव सहितास्तत्र भूपा नाशक्नुवन् प्रतिवक्तुं सभायाम्। एकः क्षत्ता धर्म्यमर्थं ब्रुवाणो धर्मबुद्ध्या प्रत्युवाचाल्पबुद्धिम्॥
The kings, who were assembled there could not say anything against such treatment, in the council hall, through idiocy; and there was only one Kshatriya, who from a sense of righteousness spoke words indicating virtue and calculated to secure the interest of Krishna, to the one of little intelligence. (Duryodhana).
मथेच्छसे पाण्डवस्योपदेष्टुम्। कृष्णा त्वेतत् कर्म चकार शुद्धं सुदुष्करं तत्र सभां समेत्य॥
You did not, then in the council hall, speak one word, but now you want to preach sense to the sons of Pandu. Krishna however accomplished something, in that council, which was right and hard to do.
येन कृच्छ्रात् पाण्डवानुज्जहार तथाऽऽत्मानं नौरिव सागरौघात्। यत्राब्रवीत् सूतपुत्रः सभायां कृष्णां स्थितां श्वशुराणां समीपे॥
By this (i.e., the deed of Krishna) she took the sons of Pandu out of their difficulty and herself out of hers, as a sailor takes (a ship) out of the sea waves. There, in that council hall, where was standing Krishna in the presence of her father-in-law, the son of Karna thus addressed her.
न ते गतिविद्यते याज्ञसेनि प्रपद्य दासी धार्तराष्ट्रस्य वेश्म। पराजितास्ते पतयो न सन्ति पतिं चान्यं भाविनि त्वं वृणीष्व॥
O daughter of Yajnasena, no other course is left open to you; be a slave in the house of son of Dhritarashtra. Your husband vanquished (at a game of dice) no longer are husbands for you and you of a romantic soul, choose some other husbands for yourself.
दस्थिच्छिन्दन् मर्मघाती सुघोरः। कर्णाच्छरो वाङ्मयस्तिग्मतेजाः प्रतिष्ठितो हृदये फाल्गुनस्य॥
The (speech) frightful and sharp as it was, went deep into the heart cutting the very bones. This arrow, of words, proceeding from Karna, possessed the power of fire and is buried in the heart of the son of Phulguna.
कृष्णाजिनानि परिधित्समानान् दुःशासनः कटुकान्यभ्यभाषत्। एते सर्वे षण्ढतिला विनष्टाः क्षयं गता नरकं दीर्घकालम्॥
Dushasana also spoke these harsh words when they were about to put on garments made of the skin of black deer. "All these eunuchs vanquished and ruined are going to hell for a long period."
गान्धारराजः शकुनिर्निकृत्या यदब्रवीत् द्यूतकाले स पार्थम्। पराजितो नन्दनः किं तवास्ति कृष्णया त्वं दीव्य वै याज्ञसेन्या॥
The king of Gandhara, Shakuni, aiso thus spoke by way of jest to the son of Pritha (Yudhishthira) at the time of playing at dice-"Your younger brother being defeated, what else have you but Krishna, the daughter of Yajnasena. Stake her.'
जानासि त्वं संजय सर्वमेतद् द्यूते वाक्यं गहमेवं यथोक्तम्। स्वयं त्वहं प्रार्थये तत्र गन्तुं समाधातुं कार्यमेतद् विपन्नम्॥
You know, O Sanjaya, all these objectionable words, that were said, at the game of dice. I want to go there myself to settle this.
अहापयित्वा यदि पाण्डवार्थ शमं कुरूणामपि चेच्छकेयम्। पुण्यं च मे स्याच्चरितं महोदयं मुच्येरंश्च कुरवो मृत्युपाशात्॥
If I can bring about peace without injury to the interests of the sons of Pandu a virtuous act shall have been done by me resulting in great good and at the same time I shall have freed the Kurus from the clutches of death.
अपि मे वाचं भाषमाणस्य काव्यां धर्मारामामर्थवतीमहिनाम्। अवेक्षेरन् धार्तराष्ट्राः समक्षं मां च प्राप्तं कुरवः पूजयेयुः॥
I hope that the sons of Dhritarashtra will attend to me when I speak to them words of wisdom, based on the principles of virtue and humanity and that the Kurus will treat me when I go there, with respect.
अतोऽन्यथा रथिना फाल्गुनेन भीमेन चैवाहवदंशितेन। परासिक्तान् धार्तराष्ट्रांश्च विद्धि प्रदह्यमानान् कर्मणा स्वेन पापान्॥
If it is otherwise, you may be sure, that the sons of Dhritarashtra who are being consumed by their own vicious deeds, will be rendered devoid of all prosperity by Arjuna in his car and Bhima equipped for fight.
पराजितान् पाण्डवेयांस्तु वाचो रौद्रा रूक्षा भाषते धार्तराष्ट्रः। गदाहस्तो भीमसेनोऽप्रमत्तो दुर्योधनं स्मारयिता हि काले॥
The son of Dhritarashtra spoke harsh and rude words to the sons of Pandu when they were defeated (at the game of dice). At the proper time Bhima, with the mace in his hand, will remained Duryodhana (of his language).
सुयोधनो मन्युमयो महाद्रुमः स्कन्धः कर्णः शकुनिस्तस्य शाखाः। दुःशासनः पुष्पफले समृद्धे मूलं राजा धृतराष्ट्रोऽमनीषी॥
Suyodhana is a big tree, full of malice Karna the trunk and Shakuni the branch. Dushasana presents its numerous fruits and flowers while the wise king Dhritarashtra is the root.
युधिष्ठिरो धर्ममयो महाद्रुमः स्कन्धोऽर्जुनो भीमसेनोऽस्य शाखाः। माद्रीपुत्रौ पुष्पफले समृद्धे मूलं त्वहं ब्रह्म च ब्राह्मणाश्च।।
Yudhishthira is a big tree full of virtue, Arjuna the trunk and Bhimasena its branch. The two sons of Madri represent the numerous fruits and flowers while myself and the Supreme Being and the Brahmanas ate the roots.
वनं राजा धृतराष्ट्रः सपुत्रो व्याघ्रास्ते वै संजय पाण्डुपुत्राः॥ मा वनं छिन्धि सव्यानं मा व्याघ्राऽनीनशन्वनात्॥
The king Dhritarashtra with his sons in the forest and the sons of Pandu, O Sanjaya, the tigers. The forest with the tigers cannot be cut down ner the tigers in the forest destroyed.
निर्वनो वध्यते व्याघ्रो निर्व्याघ्रं छिद्यते वनम्। तस्माद् व्याघ्रो वनं रक्षेद् वनं व्याघ्रं च पालयेत्॥
The tiger without the forest (to protect it) is easily killed and so is the forest without tigers in it (to overawe people) easily cut down. The tiger therefore protects the forest and the forest the tiger.
लताधर्मा धार्तराष्ट्राः शाला: संजय पाण्डवाः। न लता वर्धते जातु महाद्रुममनाश्रिता॥
The sons of Dhritarashtra are the creepers of virtue, while, O Sanjaya, the sons of Pandu are Sala trees. The creeper cannot grow without the support of a big tree.
स्थिताः शुश्रूषितुं पार्थाः स्थिता योद्भुमरिंदमाः। यत् कृत्यं धृतराष्ट्रस्य तत् करोतु नराधिपः॥
The sons of Pritha are ready to attend on Dhritarashtra; the subduers of foes are ready for fight. Let the king (Yudhishthira) do what Dhritarashtra is going to do.
स्थिताः शमे महात्मानः पाण्डवा धर्मचारिणः। योधाः समर्थास्तद् विद्वन्नाचक्षीथा यथातथम्॥
The noble-minded and virtuous sons of Pandu, though ready and in a position to fight, are yet in peace. Tell them, O wise one all these things as they are.