धृतराष्ट्र उवाच चक्षुष्मतां वै स्पृहयामि संजय द्रक्ष्यन्ति ये वासुदेव समीपे। विभ्राजमानं वपुषा परेण प्रकाशयन्तं प्रदिशो दिशश्च।।।।
Dhritarashtra said I envy those who have eyes, O Sanjaya and who will see before them the son of Vasudeva with his body shining with great lustre in the cardinal points of the earth and in the points between them.
मभ्यर्चनीयां शङ्करीं सृजयानाम्। बुभूषद्भिर्ग्रहणीयामनिन्द्यां परासूनामग्रहणीयरूपाम्॥
And uttering blessed words which ought to be listened to with all respect by the Bharatas, words that are for the good of the Sanjayas, unexceptionable words that ought to be accepted by those praying for prosperity and incapable of being acted up to by those who are about to meet their end.
समुद्यन्तं सात्वतमेकवीरं प्रणेतारमृषभं यादवानाम्। निहन्तारं क्षोभणं शात्रवाणां मुञ्चन्तं च द्विषतां वै यशांसि॥
Who (Krishna) is ever full of energy, eternal and the one hero in the world, who is the leader of the Yadavas and the bull among them; who is the slayer of his enemies and the cause of terror among them and the destroyer of the fame of his foes.
द्रष्टारो हि कुरवस्तं समेता महात्मानं शत्रुहणं वरेण्यम्। ब्रुवन्तं वाचमनृशंसरूपां वृष्णिश्रेष्ठं मोहयन्तं मदीयान्॥
The sons of Kuru, assembled together, will see that worshipful slayer of his foes, of high soul, that foremost among the Vrishnis, speaking words full of benevolence and thus winning over my party.
ऋषि सनातनतमं विपश्चितं वाचः समुद्रं कलशं यतीनाम्। अरिष्टनेमि गरुडं सुपर्ण हरिं प्रजानां भुवनस्य धाम॥ मनादिमध्यान्तमनन्तकीर्तिम्। शुक्रस्य धातारमजं च नित्यं परं परेषां शरणं प्रपद्ये॥
With that ascetic who is eternal and who has the knowledge of self, the ocean of words easily obtainable by anchorites, with that Arishta bird with beautiful wings, that destroyer of creatures, that refuge of the universe, that being with a thousand heads, that ancient Being who has neither beginning, nor end, nor middle, whose fame has no end who is the cause of the universal seed, who is without birth, who is eternity itself, shall I take refuge.
त्रेलोक्यनिर्माणकरं जनित्रं देवासुराणामथ नागरक्षसाम्। मिन्द्रानुजं तं शरणं प्रपद्ये॥
I shall take refuge under the creator of the three worlds, the creator of the gods, Asuras, Nagas and Rakshasas, the chief among the rulers of men and learned men and that younger brother of Indra. On the return of Sanjaya, Yudhishthira, the king of virtue, said to the scion of the Dhritarashtra race (Krishna), that bull among all the Sattvatas.
अयं स कालः सम्प्राप्तो मित्राणां मित्रवत्सला न च त्वदन्यं पश्यामि यो न आपत्सु तारयेत्॥
This is the time arrived for friends (to show that they are so), O you devoted to the interests of your friends. Any other save yourself I do not see, who could get us through this difficulty.
त्वां हि माधवमाश्रित्य निर्भया मोघदर्पितम्। धार्तराष्ट्र सहामात्यं स्वयं समनुयुक्ष्महे॥
Depending on you, Madhava, we have without fear asked back our share (of the kingdom) from the son of Dhritarashtra and all his followers, who are filled with vain pride.
यथा हि सर्वास्वापत्सु पासि वृष्णीनरिंदम) तथा ते पाण्डवा रक्ष्या: पाहस्मान् महतो भयात्॥
As you get through the Vrishnis out of all difficulties, O chastiser of chastiser of foes; so are the Pandavas, the proper party, to be protected by you. Get them through this great difficulty.
श्रीभगवानुवाच अयमस्मि महाबाहो ब्रूहि यत् ते विवक्षितम्। करिष्यामि हि तत् सर्वं यत् त्वं वक्ष्यसि भारत॥
The blessed Krishna of divine attributes said Here am I, O you with long arms. Speak what you want to say. I shall do all that you will ask me to do, O Bharata.
युधिष्ठिर उवाच श्रुतं ते धृतराष्ट्रस्य सपुत्रस्य चिकीर्षितम्। एतद्धि सकलं कृष्ण संजयो मां यदब्रवीत्॥
Yudhishthira said You have heard what Dhritarashtra with his son intends to do. It is, O Krishna, exactly as Sanjaya told me.
तन्मतं धृतराष्ट्रस्य सोऽस्यात्मा विवृतान्तरः। यथोक्तं दूत आचष्टे वध्यः स्यादन्यथा ब्रुवन्॥
Such are the intentions of Dhritarashtra; for Sanjaya knows the heart and is as his very soul, so to say. As an ambassador is instructed, so dose he speak; and if he speaks otherwise he should be killed.
अप्रदानेन राज्यस्य शान्तिमस्मासु मार्गति। लुब्धः पापेन मनसा चरन्नसममात्मनः॥
Without restoring to us our kingdom ho wants peace with us; and the covetous man behaves by his sinful heart without impartiality towards those whose interests should be looked after by him equally.
यत् तद् द्वादश वर्षाणि वनेषु ह्युषिता वयम्। छद्मना शरदं चैकां धृतराष्ट्रस्य शासनात्॥
For twelve years have the forests been inhabited by us; and at the command of Dhritarashtra have we lived in disguise for another year.
स्थाता नः समये तस्मिन् धृतराष्ट्र इति प्रभो। नाहास्म समयं कृष्ण तद्धि नो ब्राह्मणा विदुः॥
So that Dhritarashtra might abide by those pledges of ours, O lord; the Brahmanas, O Krishna, in our company know that we did not break our pledges.
गृद्धो राजा धृतराष्ट्रः स्वधर्मं नानुपश्यति। वश्यत्वात् पुत्रगृद्धित्वान्मन्दस्यान्वेति शासनम्॥
The avaricious king Dhritarashtra dose not follow the path of virtue of his class, and out of affection for his son and with a desire to please him he follows the course marked out by that fool.
सुयोधनमते तिष्ठन् राजाऽस्मासु जनार्दन। मिथ्या चरति लुब्धः सन् चरन् हि प्रियमात्मनः॥
The king listening to the advice of Suyodhna, O Janardana, behaves deceitfully towards his own interests.
इतो दुःखतरं किं नु यदहं मातरं ततः। संविधातुं न शक्नोमि मित्राणां वा जनार्दन॥
What is more regrettable than this that I am unable to be of any good to my mother or to my friends, O Janardana.
काशिभिश्चेदिपञ्चालैर्मत्स्यैश्च मधुसूदन। भवता चैव नाथेन पञ्च ग्रामा वृता मया।॥
Five villages were only asked by me, who have the Kashis, the Chedis, the Panchalas and the Matsyas for my supporters and your exalted self for my lord.
अविस्थलं वृकस्थलं माकन्दी वारणावतम्। अवसानं च गोविन्द कञ्चिदेवात्र पञ्चमम्॥
(The villages were) Avisthala, Vrikasthala, Makandi, Varanavata and any other, O Govinda, for the last or the fifth.
पञ्च नस्तात दीयन्तां ग्रामा वा नगराणि वा। वसेम सहिता येषु मा च नो भरता नशन्॥
Give as, O Sire, (so we said) five villages or towns where we may reside united together; for we do not desire the destruction of the Bharatas.
न च तानपि दुष्टात्मा धार्तराष्ट्रोऽनुमन्यते। स्वाम्यमात्मनि मत्वाऽसावतो दुःखतरं नु किम्॥
Not this even dose the wicked-souled son of Dhritarashtra grant, thinking the proprietary rights of the entire earth to be vested in him. What is there more regrettable than this.
कुले जातस्य वृद्धस्य परवित्तेषु गृद्ध्यतः। लोभ प्रज्ञानमाहन्ति प्रज्ञा हन्ति श्रियम्॥
The avarice of man born in a noble family yet desiring to possess himself the wealth of others nullifies his wisdom; and the wisdom being destroyed, the sense of shame dose nowhere exist.
श्रीर्हता बाधते धर्मं धर्मो हन्ति हतः श्रियम्। श्रीर्हता पुरुषं हन्ति पुरुषस्याधनं वधः॥
Sense of shame being lost, desire of virtue is weakened; and the destruction of virtue causes the decline of prosperity. Prosperity being lost, the man meets with death; for poverty is death to a man.
अधनाद्धि निवर्तन्ते ज्ञातयः सुहृदो द्विजाः। अपुष्पादफलाद् वृक्षाद् यथा कृष्ण पतत्रिणः॥
Form a man stricken with property do cousins, friends and Brahmanas turn away; as from a tree without flowers and fruits the winged creatures turn away.
एतच्च मरणं तात यन्मत्तः पतितादिव। ज्ञातयो विनिवर्तन्ते प्रेतसत्त्वादिवासवः॥
This I regard as death to me, O Sire, since from me the cousins away as from a fallen creature or breath forsakes an animal that is dead.
नातः पापीयसी काञ्चिदवस्थां शम्बरोऽब्रवीत्। यत्र नैवाद्य न प्रातर्भोजनं प्रतिदृश्यते॥
Shambara was of opinion that there was no condition of life which could be more woeful than that in which a man cannot see what his food is to be tomorrow.
धनमाहुः परं धर्मं धने सर्वं प्रतिष्ठितम्। जीवन्ति धनिनो लोके मृता ये त्वधना नराः॥
Wealth is said to be the best virtue. Everything is established on wealth; and wealthy men are living in this world and men without wealth are dead.
ये धनादपकर्षन्ति नरं स्वबलमास्थिताः। ते धर्ममर्थ कामं च प्रमथ्नन्ति नरं च तम्॥
Those, who by force of their physical strength, deprived a man of his wealth, destroy the virtue, profit and pleasure of that man.
एतामवस्थां प्राप्यैके मरणं वविरे जनाः। ग्रामायके वनायके नाशायैके प्रवव्रजुः॥
Having reached this condition (i.e. poverty) one class of men prefer death; another retire to villages (form cities); a third to the wilderness; while the fourth rove about with a view to meet speedy death.
उन्मादमेके पुष्यन्ति यान्त्यन्ये द्विषतां वशम्। दास्यमेके च गच्छन्ति परेषामर्थहेतुना॥
One class of men become insane; another go under the control of their enemies; and a third become slaves for the sake of getting the wealth of others.
आपदेवास्य मरणात् पुरुषस्य गरीयसी। श्रियो विनाशस्तद्ध्यस्य निमित्तं धर्मकामयोः॥
Poverty is a more potent evil to a man than death; for it destroys his prosperity. Wealth is the source of a man's virtue well as his pleasure.
यदस्य धर्म्यं मरणं शाश्वतं लोकवर्त्म तत्। समन्तात् सर्वभूतानां न तदत्येति कश्चनः॥
The natural death of a man is like the ever recurring point of the wheel of this world. It is the unavoidable path of all creatures and none can avoid it.
न तथा बाध्यते कृष्ण प्रकृत्या निर्धनो जनः। यथा भद्रां श्रियं प्राप्य हीनः सुखैधितः॥
A man without wealth from his very birth does not suffer so much, 0 Krishna, as one who after the possession of great prosperity and a life of great happiness is deprived of it.
स तदाऽऽत्मापराधेन सम्प्राप्तोव्यसनं महत्। सेन्द्रान् गर्हयते देवान् नात्मानं च कथञ्चन॥
The man steeped in gigantic difficulties by his own short comings blames the gods with Indra and rarely himself.
न चास्य सर्वशास्त्राणि प्रभवन्ति निबर्हणे। सोऽभिक्रुध्यति भृत्यानां सुहृदश्चाभ्यसूयति॥
His intimacy with all the holy books cannot procure him a mitigation of his sufferings. Sometimes he feels wrathful towards his servants; and afterwards he envies his friends.
तं तदा मन्युरेवैति स भूयः सम्प्रमुह्यति। स मोहवशमापन्नः क्रूरं कर्म निषेवते॥
Ever subject to outbursts of passion, he sometimes loses his senses and getting himself under the control of his folly he attaches himself to the performance of evil deeds.
पापकर्मतया चैव संकरं तेन पुष्यति। संकरो नरकायैव सा काष्ठा पापकर्मणाम्।।३३।
From his evil deeds spring confusion of castes; and a mixing up of castes is the way to hell, for it is the very culminating point of sinful deeds.
न चेत् प्रबुध्यते कृष्ण नरकायैव गच्छति। तस्य प्रबोधः प्रज्ञैव प्रज्ञाचक्षुस्तरिष्यति॥
If he does not awake, he goes to hell O Krishna, wisdom alone is his awakening; the ey.es of wisdom alone can rescue him.
प्रज्ञालाभे हि पुरुषः शास्त्राण्येवान्ववेक्षते। शास्त्रनिष्ठः पुनर्धर्मं तस्य ह्रीरङ्गमुत्तमम्॥
A man on obtaining the gift of wisdom follows the holy books. Observance of what is enjoyed in the holy books is the best virtue and modesty is the beautiful accompaniment of such a life.
ह्रीमान् हि पापं प्रद्वेष्टि तस्य श्रीरभिवर्धते। श्रीमान् स यावद् भवति तावद् भवति पूरुषः॥
A man endued with a senses of shame despises sins and his prosperity ever increases. When he becomes endued with prosperity, then he is a man.
धर्मनित्यः प्रशान्तात्मा कार्ययोगवहः सदा। नाधर्मं कुरुते बुद्धिं न च पापे प्रवर्तते॥
That clam soul, ever engaged in the practice of virtue and ever attached to action after mature thought, never turns his mind towards vice, nor ever turns to sin.
अह्रीको वा विमूढो वा नैव स्त्री न पुनः पुमान्। नास्याधिकारो धर्मेऽस्ति यथा शूद्रस्तथैव सः॥
The one without a sense of shame is neither a woman nor a man. He has no claims upon virtue; he is as a Shudra.
ह्रीमानवति देवांश्च पितॄनात्मानमेव च। तेनामृतत्वं व्रजति सा काष्ठा पुण्यकर्मणाम्॥
The man endued with a sense of shame pleases the gods, the Pitris and his own self; and by this does he obtain immortality which is the goal of men attached to virtuous acts.
तदिदं मयि ते दृष्टं प्रत्यक्षं मधुसूदन यथा राज्यात् परिभ्रष्टो वसामि वसतीरिमाः॥
All this has been seen by you in me, o slayer of Madhu, namely, how I have lived these years, deprived of our kingdom.
ते वयं न श्रियं हातुमलं न्यायेन केनचित्। अत्र नो यतमानानां वधश्चेदपि साधु तत्॥
There is no need for us to abandon that prosperity. In this case the death of ourselves, struggling to obtain back our prosperity, would be better.
तत्र नः प्रथमः कल्पो यद् वयं ते च माधव। प्रशान्ताः समभूताश्च श्रियं तामश्नुवीमहि॥
With regard to that our intention the first thing is to enjoy that prosperity, themselves and ourselves united in peace and with the same interests, O Madhava.
तत्रैषा परमा काष्ठा रौद्रकर्मक्षयोदया। यद् वयं कौरवान् हत्वा तानि राष्ट्राण्यवाप्नुमः॥
It is the greatest of all vicious deeds for us to prosper after this destruction-that we should obtain the kingdoms after slaying the sons of Kuru.
ये पुनः स्युरसम्बद्धा अनार्याः कृष्ण शत्रवः। तेषामप्यवधः कार्यः किं पुनर्ये स्युरीदृशाः॥
Those that are not related to us, O Krishna, those dishonourable foes-the refrainment of slaying them too is our duty. What then is our duty towards those who are so closely related to us.
ज्ञातयश्चैव भूयिष्ठाः सहाया गुरवश्च नः। तेषां वधोऽतिपापीयान् किं नो युद्धेऽस्ति शोभनम्।।४५
We have many cousins; and our elders are supporters (on both sides). Their destruction is extremely vicious. What then is the good in engaging in battle?
पापः क्षत्रियधर्मोऽयं वयं च क्षत्रबन्धवः। स नः स्वधर्मोऽधर्मों वा वृत्तिरन्या विगर्हिता।॥
These practices of the Kshatriyas are sinful; but, alas, we are born in Kshatriya families and whether such practices are virtuous or the reverse; any other course of life would not be right!
शूद्रः करोति शुश्रूषां वैश्या वै पण्यजीविकाः। वयं वधेन जीवामः कपालं ब्राह्मणैर्वृतम्॥
A Shudra serves (the other classes); a Vaishya lives by trade and commerce; we live by massacre; and the wooden plate (profession of begging) has been selected by the Brahmanas.
क्षत्रियः क्षत्रियं हन्ति मत्स्यो मत्स्येन जीवति। श्वा श्वानं हन्ति दाशार्ह पश्य धर्मों यथागतः॥
A Kshatriya kills another Kshatriya; a fish lives on another fish; a dog kills another dog. See how each follows his rule of life, O you of the Dasharha race.
युद्धे कृष्ण कलिनित्यं प्राणां सीदन्ति संयुगे। बलं तु नीतिमाधाय युध्ये जयपराजयौ।॥
In battle, O Krishna, Kali is ever present; in a battle lives are lost; but, in spite of fixed policy applied to fighting, success and defeat.
नात्मच्छन्देन भूतानां जीवितं मरणं तथा। नाप्यकाले सुखं प्राप्यं दुःखं वापि यदूत्तम॥
Are not dependent on the will (of the combatants); as life and death are independent of the will of creatures. Until the right time happiness cannot be attained, nor misery, O you best of the Yadu race.
एको ह्यपि बहून् हन्ति जन्त्येकं बहवोऽष्युत। शूरं कापुरुषो हन्ति अयशस्वी यशस्विनम्॥
One man kills many; and many also united kill one. A coward kills a real hero, known to fame, a renowned warrior.
जयो नैवोभयोर्दष्टो नोभयोश्च पराजयः। तथैवापचयो दृष्टो व्यपयाने क्षयव्ययौ।॥
Both parties cannot live to behold victory nor can both parties live to see defeat but the waste and the loss may be seen to be on both sides. To a man attempting to fly there come both loss (of life, and expense.
सर्वथा वृजिनं युद्धं को जन् न प्रतिहन्यते। हतस्य च हृषीकेश समौ जयपराजयौ।॥
In all cases fight is an evil. Who that strikes is not struck in return? But victory and defeat, O Hrishikesha, are of the same moment to one that is killed.
पराजयश्च मरणान्मन्ये नैव विशिष्यते। यस्य स्याद् विजयः कृष्ण तस्याप्यपचयो ध्रुवम्॥
Defeat is not very much better than death I think; he on whose side victory is declared, O Krishna, also has surely to meet with a loss.
अन्ततो दयितं नन्ति केचिदप्यपरे जनाः। तस्याङ्ग बलहीनस्य पुत्रान् भ्रातृनपश्यतः॥
At least the men on the other side kill some one who is dear; and a man, thus rendered weak, O adorable one and not seeing his sons and brothers.
निर्वेदो जीविते कृष्ण सर्वतश्चोपजायते। ये ह्येव धीरा ह्रीमन्त आर्याः करुणवेदिनः॥ त एव युद्धे हन्यन्ते यवीयान् मुच्यते जनः। हत्वाप्यनुशयो नित्यं परानपि जनार्दन॥
Lives on, O Krishna, as if in unconsciousness and his purposes are foiled at every step. Those who are modest, prudent, honourable, kind and wise are killed in battle; while a wicked avoids defeat. Even after killing the enemy we become a prey to repentance, OJanardana.
अनुबन्धश्च पापोऽत्र शेषश्चाप्यवशिष्यते। शेषों हि बलमासाद्य न शेषमनुशेषयेत्॥
In the end the result is that a surviver gives a lot of troubles and in the end collecting an army puts an end to what remains.
सर्वोच्छेदे च यतते वैरस्यान्तविधित्सया। जयो वैरं प्रसृजति दुःखमास्ते पराजितः॥
One makes attempts at putting an end to everything through a desire to settle the dispute. Victory gives birth to enmity; and that which has met with defeat lives in misery.
सुखं प्रशान्तः स्वपिति हित्वा जयपराजयौ। जातवैस्च पुरुषो दुःखं स्वपिति नित्यदा॥
A man peacefully enjoys lives in the case of leaving aside all thoughts of victory and defeat; but a man who has created an enemy ever sleeps in misery.
अनिवृत्तेन मनसा ससर्प इव वेश्मनि। उत्सादयति यः सर्वं यशसा स विमुच्यते॥
Without calmness in his mind as if he lives in a house infested by snakes. He who puts an end to everything (of the enemy in battle) gets no fame.
अकीर्तिं सर्वभूतेषु शाश्वती सोऽधिगच्छति। न हि वैराणि शाम्यन्ति दीर्घकालधृतान्यपि॥
And he gets the reverse of fame from all beings throughout his life. Enmity though kept alive for a long time is never brought to an end.
आख्यातारश्च विद्यन्ते पुमांश्चेद् विद्यते कुले। न चापि वैरं वैरेण केशव व्युपशाम्यति॥
There should be no story-teller (to remind him of his wrongs) so long as there is a man alive in the enemy's) family. Enmity, is never turned into peace by enmity, O Keshava.
हविषाग्निर्यथा कृष्ण भूय एवाभिवर्धते। अतोऽन्यथा नास्ति शान्तिनित्यमन्तरमन्ततः॥
But it increases as fire fed by clarified butter. There is no exception to this; and peace is ever only obtainable by total annihilation.
अन्तरं लिप्समानानामयं दोषो निरन्तरः। पौरुषे यो हि बलवानाधिर्हदयबाधनः। तस्य त्यागेन वा शान्तिर्मरणेनापि वा भवेत्॥
Defects may always be found on either side, by which advantage is sought to be obtained. Manly strength is ever the source of pain in the innermost heart of a man; and peace is attainable only by leaving aside war or by death.
अथवा मूलघातेन द्विषतां मधुसूदन। फलनिवृत्तिरिद्धा स्यात् तन्नृशंसतरं भवेत्॥
By putting an end to the enemy to the roots, O slayer of Madhu, we can attain to our object; but it is most cruel.
या तु त्यागेन शान्तिः स्यात् तदृते वध एव सः। संशयाच्च समुच्छेदाद् द्विषतामात्मनस्तथा॥
The peace that we can obtain by foregoing our claim to the kingdom is in effect the same thing as the total extinction of ourselves and the enemy or the uncertainly of victory.
न च त्यक्तुं तदिच्छामो न चेच्छामः कुलक्षयम्। अत्र या प्रणिपातेन शान्तिः सैव गरीयसी॥
We do not wish to give up that (kingdom); nor do you wish death of our family; and in such a case that peace which we can obtain through bending ourselves to the will of the other side is preferable.
सर्वथा यतमानानामयुद्धमभिकाङ्क्षताम्। सान्त्वे प्रतिहते युद्धं प्रसिद्धं नापराक्रमः॥
When all the attempts of those, who are trying to obtain the kingdom by all means without war, fail; then war is proper for them and not a show of weakness.
प्रतिघातेन सान्त्वस्य दारुणं सम्प्रवर्तते। तच्छुनामिव सम्पाते पण्डितैरुपलक्षितम्॥
On the event of these (attempts at obtaining the desired object without war), the results that follow are terrible. All these have been observed by wise men in a war between dogs.
लाडूलचालनं क्ष्वेडा प्रतिवाचो विवर्तनम्। दन्तदर्शनमारावस्ततो युद्धं प्रवर्तते॥
First there comes the wagging of tails, then the bark, then the replying back, then the turning of one round the other, then the show of teeth, then the roaring and then comes the commencement of the fight.
तत्र यो बलवान् कृष्ण जित्वा सोऽत्ति तदामिषम्। एवमेव मनुष्येषु विशेषो नास्ति कश्चन॥
In the fight the one, who is stronger, O Krishna, gains the victory and eats the other's flesh. Such is the case with men; there is no difference whatever.
सर्वथा त्वेतदुचितं दुर्बलेषु बलीयसाम्। अनादरोऽविरोधश्च प्रणिपाती हि दुर्बलः॥
It should always be the duty of a strong man not to crush hostility with the weak; and the weak should be deferential to the strong.
पिता राजा च वृद्धश्च सर्वथा मानमर्हति। तस्मान्मान्यश्च पूज्यश्च धृतराष्ट्रो जनार्दन॥
It is proper that the father, the king and the aged should be treated always with respect; therefore is Dhritarashtra the object of our worship and respect, O Janardana.
पुत्रस्नेहश्च बलवान् धृतराष्ट्रस्य माधव। स पुत्रवशमापन्नः प्रणिपातं प्रहास्यति॥
The feeling of affection for his son is stronger in Dhritarashtra, O Madhava. Subject to the will of his son, he will laugh away our respectful submission.
तत्र किं मन्यसे कृष्ण प्राप्तकालमनन्तरम्। कथमर्थाच्च धर्माच्च न हीयेमहि माधव॥
What then do you think, O Krishna, to be suitable to the occasion. By what means shall I not deviate from virtue and from worldly good, O Madhava.
ईदृशेऽत्यर्थकृच्छ्रेऽस्मिन् कमन्यं मधुसूदन। उपसम्प्रष्टुमर्हामि त्वामृते पुरुषोत्तम॥
In such a difficulty whom other, 0 slayer of Madhu, but yourself is it proper for us to consult, O best among men.
प्रियश्च प्रियकामश्च गतिज्ञः सर्वकर्मणाम्। को हि कृष्णास्ति नस्त्वादृक् सर्वनिश्चयवित् सुहृत्।।७८
Who is there, O Krishna, who is so dear a friend to ourselves, who desires our welfare so much, who knows so well the course of all acts and who is so well acquainted with the results of everything.
वैशम्पायन उवाच एवमुक्तः प्रत्युवाच धर्मराजं जनार्दनः। उभयोरेव वामर्थं यास्यामि कुरुसंसदम्॥
Vaishampayana said Thus addressed, Janardana said to the king of virtue in reply. For the good for the good cause of both to you shall I go to the encampment of the Kurus.
शमं तत्र लभेयं चेद् युष्मदर्थमाहापयन्। पुण्यं सुमहद् राजंश्चरितं स्यान्महाफलम्॥
If I succeed in ensuring peace there without a sacrifice of our interests, then will an act of great virtue and of large fruits be done by me, O king.
मोचयेयं मृत्युपाशात् संरब्धान् कुरुसुंजयान्। पाण्डवान् धार्तराष्ट्रांश्च सर्वां च पृथिवीमिमाम्॥
Then shall I free the band of the fated Kurus and Pandavas from the trap of death, as also this earth and all the sons of Dhritarashtra.
मे युधिष्ठिर उवाच न ममैतन्मतं कृष्णं यत् त्वं यायाः कुरून् प्रति। सुयोधनः सूक्तमपि न करिष्यति ते वचः॥
Yudhishthira said It is not my wish, O Krishna, that you should go to the Kurus. For Suyodhana, though spoken in a most friendly manner and for his own good, will not listen to your words.
समेतं पार्थिवं क्षत्रं दुर्योधनवशानुगम्। तेषां मध्यावतरणं तव कृष्ण न रोचये॥
It is not proper for you, O Krishna, to go into the midst of that assembly of Kshatriya rulers of the earth, who follow the lead of Duryodhana.
न हि नः प्रीणयेद् द्रव्यं न देवत्वं कुतः सुखम्। न च सर्वामरैश्वर्यं तव द्रोहेण माधव॥
The gain of our object will not make us cheerful and what happiness shall we obtain from god-ship or the lordship over the immortals, if any ill happens to you.
श्रीभगवानुवाच जानाम्येतां महाराज धार्तराष्ट्रस्य पापताम्। अवाच्यास्तु भविष्यामः सर्वलोके महीक्षिताम्॥
The blessed God said I know the vicious nature, O great king, of that son of Dhritarashtra; but (by doing as I say) shall we not be spoken ill of in all these worlds in the universe.
न चापि मम पर्याप्ताः सहिताः सर्वपार्थिवाः। क्रुद्धस्य संयुगे सिंहस्येवेतरे मृगाः॥
All the rulers of the earth united together are not powerful enough to stand before me in battle when I am angry, like all other animals before a lion.
अथ चेत् ते प्रवर्तन्ते मयि किञ्चिदसाम्प्रतम्। निर्दहेयं कुरून् सर्वानिति मे धीयते मतिः॥
If they offer insult to me desiring for their good, I shall consume all the Kurus-such is my intention.
न जातु गमनं पार्थ भवेत् तत्र निरर्थकम्। अर्थप्राप्तिः कदाचित् स्यादन्ततो वाप्यवाच्यता॥
O son of Pritha, my going there shall not be without results. There will be some gain in going there, at least we shall not be blamed by others.
युधिष्ठिर उवाच यत् तुभ्यं रोचते कृष्ण स्वस्ति प्राप्नुहि कौरवान्। कृतार्थं स्वस्तिमन्तं त्वां द्रक्ष्यामि पुनरागतम्॥
Yudhishthira said As you please, O Krishna. May all that is good come out of it. Go to the sons of Kuru. May I see you return with your object gained and in health.
विष्वक्सेन कुरून् गत्वा भरताञ्छमयन् प्रभो। यथा सर्वे सुमनसः सह स्याम सुचेतसः॥
Going to the Kurus, establish such peace among the sons of Bharata, O Lord, that we may live with all of them with cheerful minds and in contentment.
भ्राता चासि सखा चासि बीभत्सोर्मम च प्रियः। सौहृदेनाविशयोऽसि स्वस्ति प्राप्नुहि भूतये॥
You are my brother and you are my friend dear to me as Vibhatsa. Relying on your friendship we are not at all anxious. May all that is good attend you, who are going for our interests.
अस्मान् वेत्थ परान् वेत्थ वेत्थार्थान् वेस्थ भाषितुम्। यद् यदस्मद्धितं कृष्ण तत्तद् वाच्यः सुयोधनः॥
You know us and you know our enemy; you know what is conducive to our interests and you know what to say. Suyodhana should be addressed in such a way as will be for our benefit.
यद्यधर्मेण संयुक्तमुपपद्येद्धितं वचः। तत्तत् केशव भाषेथाः सान्त्वं वा यदि वेतरत्॥
Even if words that are beneficial (to both parties) do not strictly conform to virtue (e.g. peace even by our getting only five villages, which is a sin) or whatever they are (e.g. even if I am to play at a game of dice again) should be spoken by you, O Keshava.