धृतराष्ट्र उवाच कथं त्वं माधवं वेत्थ सर्वलोकमहेश्वरम्। कथमेनं न वेदाहं तन्ममाचक्ष्व संजय॥
Dhritarashtra said How have you come to know, Madhava, the great lord of all the worlds; and how is it that I do not know him? Tell me that, O Sanjaya.
संजय उवाच शृणु राजन् न ते विद्या मम विद्या न हीयते। विद्याहीनस्तमोध्वस्तो नाभिजानाति केशवम्॥
Sanjaya said Listen, O king; you have no knowledge and my knowledge has diminished (since my last birth). You being without knowiedge and steeped in ignorance, do not know Keshava.
विद्यया तात जानामि त्रियुगं मधुसूदनम्। कर्तारमकृतं देवं भूतानां प्रभवाप्ययम्॥
By my knowledge, O dear, I do know the slayer of Madhu to be the combination of the there ( the cause, the subtie and the gross), that he is the creator of all, though himself created by none and that he is the God by Whom all creatures are created and to Whom they are all lost they are lost in the end.
धृतराष्ट्र उवाच गावल्गणेऽत्र का भक्तिर्या ते नित्या जनार्दने। यया त्वमभिजानासि त्रियुगं मधुसूदनम्॥
Dhritarashtra said O son of Gavalgani, what is the extent of the belief you ever have in Janardana, by which you Janardana, who is the union of the three.
संजय उवाच मायां न सेवे भद्रं ते न वृथा धर्ममाचरे। शुद्धभाव गतो भक्त्या शास्त्राद् वेद्मि जनार्दनम्॥
Sanjaya said I do not care much for illusion (worldly matters); nor do I practice useless things (religious ceremonies in form without faith in the Supreme Being). Good betide you! With the aid of faith derived from purity of mind, do I know Janardana from the holy books.
धृतराष्ट्र उवाच दुर्योधन हृषीकेशं प्रपद्यस्व जनार्दनम्। आप्तो न: संजयस्तात शरणं गच्छ केशवम्॥
Dhritarashtra said O Duryodhana, have recourse to Hrishikesha or Janardana. Sanjaya, my dear, cver seeks our interests; do you therefore seek refuge under Keshava.
दुर्योधन उवाच भगवान् देवकीपुत्रो लोकांचेनिहनिष्यति। प्रवदन्नर्जुने सख्यं नाहं गच्छेऽद्य केशवम्॥
Duryodhana said If the son of Devaki, that divine Being, destroys the worlds the worlds, having recourse to the co-operation of Arjuna; even then shall I not seek refuge under Keshava.
धृतराष्ट्र उवाच अवाग् गान्धारि पुत्रस्ते गच्छत्येष सुदुर्मतिः। ईधुंदुरात्मा मानी च श्रेयसां वचनातिगः॥
Dhritarashtra said O Gandhari, this wicked-minded son of yours would precipitate himself in misery. This evil-souled one, of an envious disposition and vain, he would not listen to the advice of his elders.
गान्धार्युवाच ऐश्वर्यकाम दुष्टात्मन् वृद्धानां शासनातिग। ऐश्वर्यजीविते हित्वा पितरं मां च बालिश॥
Gandhari said O you desiring supremacy, O you of wicked soul, who do not listen to the advice of your elders and who do not pay regard to your father and myself, after losing your position during your life time.
वर्धयन् दुहृदां प्रीतिं मां च शोकेन वर्धयन्। निहतो भीमसेनेन स्मर्ताऽसि वचनं पितुः॥
And enhancing the Joy of wicked hearted person as also my grief, when you will be slain by Bhimasena, you will remember the words of your father.
व्यास उवाच प्रियोऽसि राजन् कृष्णस्य धृतराष्ट्र निबोध मे। यस्य ते संजयो दूतो यस्त्वां श्रेयसि योक्ष्यते॥
Vyasa said You are, O king, dear to Krishna, O Dhritarashtra; listen to me; since Sanjaya has acted as your ambassador, he will do what is conducive to your interests.
जानात्येष हृषीकेशं पुराणं यच्च वै परम्। शुश्रूषमाणमेकाग्रयं मोक्ष्यते महतो भयात्॥
This man knows the ancient and blessed Being Hrishikesha. Listening to him with earnestness, you free from even the greatest dangers.
वैचित्रवीर्यं पुरुषाः क्रोधहर्षसमावृताः। सिता बहुविधैः पाशैर्ये न तुष्टाः स्वकैर्धनैः॥ यमस्य वशमायान्ति काममूढाः पुनः पुनः। अन्धनेत्रा यथैवान्धा नीयमानाः स्वकर्मभिः॥
O son of Vichitravirya, men are surrounded with joy and wrath and so they are entangled in several sorts of trap. Those, who are not satisfied with their own wealth and those fools who act by desire, again and again come under the influence of the god of death in consequence of their own acts like those of blind eyes (falling again and again into pits) when led by the blind.
एष एकायनः पन्था येन यान्ति मनीषिणः। तं दृष्ट्वा मृत्युमत्येति महांस्तत्र न सज्जति॥
That one is the only path by which the wise man goes (with a view to attain Brahma) and by aiming at that path a superior man overcomes death and attains the object of his ambition.
धृतराष्ट्र उवाच अङ्ग संजय मे शंस पन्थानमकुतोभयम्। येन गत्वा हृषीकेशं प्राप्नुयां सिद्धिमुत्तमाम्॥
Dhritarashtra said Let me know, O Sanjaya, of that path, devoid of fears, going by which I shall obtain Hrishikesha and eternal salvation.
संजय उवाच नाकृतात्मा कृतात्मानं जातु विद्याज्जनार्दनम्। आत्मनस्तु क्रियोपायो नान्यत्रेन्द्रियनिग्रहात्॥
Sanjaya said A man who has not his soul under control cannot know Janardana, who has his soul under control. The performance of sacrifices and other ceremonies, without being accompanied by a control of the senses, is not the proper way to go by for a man.
इन्द्रियाणामुदीर्णानां कामत्यागोऽप्रमादतः। अप्रमादोऽविहिंसा च ज्ञानयोनिरसंशयम्॥
The renunciation of the objects of our desire, due to an excitement of the senses, arises from true knowledge. True knowledge and benevolence have their origin in wisdom, there is no doubt about it.
इन्द्रियाणां यमे यत्तो भव राजन्नतन्द्रितः। बुद्धिश्च ते मा च्यवतु नियच्छैनां यतस्ततः॥
Therefore, O king, employ yourself in the controlling of your senses with wakefulness; and let not your intellect take the wrong course and keep it aloof from everything save the true path.
एतज्ज्ञानं विदुर्विप्रा ध्रुवमिन्द्रियधारणम्। एतज्ज्ञानं च पन्थाश्च येन यान्ति मनीषिणः॥
The control of the senses is known by Brahmanas to be certainly the true wisdom; and true wisdom is the path along which an intelligent man goes.
अप्राप्यः केशवो राजनिन्द्रियैरजितैर्नृभिः। आगमाधिगमाद् योगाद् वशी तत्त्वे प्रसीदति॥
Keshava is unattainable, o king, by men who have not controlled their senses. One who has his soul under control is pleased with true knowledge, gained by devotion and intimate knowledge of the holy books.