01.196
Core-Pancharatra: Drona concurs with Bheeshma.
द्रोण उवाच॥
droṇa uvāca॥
[द्रोण (droṇa) - Droṇa; (proper noun, name of a sage); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Droṇa said;)
Droṇa said.
मन्त्राय समुपानीतैर्धृतराष्ट्रहितैर्नृप। धर्म्यं पथ्यं यशस्यं च वाच्यमित्यनुशुश्रुमः ॥१-१९६-१॥
mantrāya samupānītairdhṛtarāṣṭrahitairnṛpa। dharmyaṃ pathyaṃ yaśasyaṃ ca vācyamityanuśuśrumaḥ ॥1-196-1॥
[मन्त्राय (mantrāya) - for counsel; समुपानीतैः (samupānītaiḥ) - by those who have been brought together; धृतराष्ट्रहितैः (dhṛtarāṣṭrahitaiḥ) - by those devoted to Dhṛtarāṣṭra's welfare; नृप (nṛpa) - O king; धर्म्यं (dharmyaṃ) - righteous; पथ्यं (pathyaṃ) - wholesome; यशस्यं (yaśasyaṃ) - glorious; च (ca) - and; वाच्यम् (vācyam) - what is to be spoken; इति (iti) - thus; अनुशुश्रुमः (anuśuśrumaḥ) - we have heard;]
(O king, by those who have been brought together for counsel and devoted to Dhṛtarāṣṭra's welfare, we have heard that what is to be spoken should be righteous, wholesome, and glorious thus.)
O king, we have heard from those assembled for counsel and devoted to Dhṛtarāṣṭra's welfare that one should speak what is righteous, beneficial, and brings glory.
ममाप्येषा मतिस्तात या भीष्मस्य महात्मनः। संविभज्यास्तु कौन्तेया धर्म एष सनातनः ॥१-१९६-२॥
mamāpyeṣā matistāta yā bhīṣmasya mahātmanaḥ। saṃvibhajyāstu kaunteyā dharma eṣa sanātanaḥ ॥1-196-2॥
[मम (mama) - my; अपि (api) - also; एषा (eṣā) - this; मतिः (matiḥ) - opinion; तात (tāta) - O dear (son); या (yā) - which; भीष्मस्य (bhīṣmasya) - of Bhīṣma; महात्मनः (mahātmanaḥ) - the great-souled; संविभज्य (saṃvibhajya) - having divided; अस्तु (astu) - let it be; कौन्तेयाः (kaunteyāḥ) - the sons of Kuntī; धर्मः (dharmaḥ) - righteousness; एषः (eṣaḥ) - this; सनातनः (sanātanaḥ) - eternal;]
(My also this opinion, O dear (son), which (is) of Bhīṣma, the great-souled; having divided, let it be (so), O sons of Kuntī; this righteousness (is) eternal.)
O dear one, my opinion too is the same as that of the great-souled Bhīṣma; let the sons of Kuntī divide (the kingdom); this righteousness is eternal.
प्रेष्यतां द्रुपदायाशु नरः कश्चित्प्रियंवदः। बहुलं रत्नमादाय तेषामर्थाय भारत ॥१-१९६-३॥
preṣyatāṃ drupadāyāśu naraḥ kaścitpriyaṃvadaḥ। bahulaṃ ratnamādāya teṣāmarthāya bhārata ॥1-196-3॥
[प्रेष्यताम् (preṣyatām) - let (someone) be sent; द्रुपदाय (drupadāya) - to Drupada; आशु (āśu) - quickly; नरः (naraḥ) - man; कश्चित् (kaścit) - someone; प्रियंवदः (priyaṃvadaḥ) - who speaks pleasantly; बहुलम् (bahulam) - much; रत्नम् (ratnam) - jewel; आदाय (ādāya) - having taken; तेषाम् (teṣām) - for them; अर्थाय (arthāya) - for the sake of; भारत (bhārata) - O Bhārata;]
(Let a man who speaks pleasantly be quickly sent to Drupada, O Bhārata, having taken much jewel for the sake of them.)
O Bhārata, let a pleasant-speaking man be quickly sent to Drupada, carrying many jewels for their sake.
मिथः कृत्यं च तस्मै स आदाय बहु गच्छतु। वृद्धिं च परमां ब्रूयात्तत्संयोगोद्भवां तथा ॥१-१९६-४॥
mithaḥ kṛtyaṃ ca tasmai sa ādāya bahu gacchatu। vṛddhiṃ ca paramāṃ brūyāttatsaṃyogodbhavāṃ tathā ॥1-196-4॥
[मिथः (mithaḥ) - mutually; कृत्यं (kṛtyam) - action; च (ca) - and; तस्मै (tasmai) - to him; सः (saḥ) - he; आदाय (ādāya) - having taken; बहु (bahu) - much; गच्छतु (gacchatu) - let him go; वृद्धिं (vṛddhim) - increase; च (ca) - and; परमां (paramām) - supreme; ब्रूयात् (brūyāt) - let him say; तत् (tat) - that; संयोगोद्भवां (saṃyogodbhavāṃ) - arising from union; तथा (tathā) - likewise;]
(Mutually action and to him he having taken much let him go. Increase and supreme let him say that arising from union likewise.)
Let him, having taken much action mutually, go to him; let him also speak of the supreme increase that arises from such union.
सम्प्रीयमाणं त्वां ब्रूयाद्राजन्दूर्योधनं तथा। असकृद्द्रुपदे चैव धृष्टद्युम्ने च भारत ॥१-१९६-५॥
samprīyamāṇaṃ tvāṃ brūyād rājann dūryodhanaṃ tathā। asakṛd drupade caiva dhṛṣṭadyumne ca bhārata ॥1-196-5॥
[सम्प्रीयमाणं (samprīyamāṇam) - being pleased; त्वां (tvām) - you; ब्रूयात् (brūyāt) - might say; राजन् (rājan) - O king; दूर्योधनं (dūryodhanam) - Duryodhana; तथा (tathā) - also; असकृत् (asakṛt) - repeatedly; द्रुपदे (drupade) - to Drupada; च (ca) - and; एव (eva) - indeed; धृष्टद्युम्ने (dhṛṣṭadyumne) - to Dhṛṣṭadyumna; च (ca) - and; भारत (bhārata) - O descendant of Bharata;]
(Being pleased, he might say to you, O king, and also to Duryodhana; repeatedly to Drupada and indeed to Dhṛṣṭadyumna, O descendant of Bharata.)
O descendant of Bharata, being pleased, he might say this to you, O king, to Duryodhana, and repeatedly to Drupada and Dhṛṣṭadyumna.
उचितत्वं प्रियत्वं च योगस्यापि च वर्णयेत्। पुनः पुनश्च कौन्तेयान्माद्रीपुत्रौ च सान्त्वयन् ॥१-१९६-६॥
ucitatvaṃ priyatvaṃ ca yogasyāpi ca varṇayet। punaḥ punaśca kaunteyānmādrīputrau ca sāntvayan ॥1-196-6॥
[उचितत्वं (ucitatvaṃ) - appropriateness; essence of being proper; प्रियत्वं (priyatvaṃ) - dearness; quality of being dear; च (ca) - and; योगस्य (yogasya) - of yoga; अपि (api) - also; च (ca) - and; वर्णयेत् (varṇayet) - should describe; पुनः (punaḥ) - again; पुनः (punaḥ) - again; च (ca) - and; कौन्तेयान् (kaunteyān) - the sons of Kunti; माद्रीपुत्रौ (mādrīputrau) - the two sons of Madri; च (ca) - and; सान्त्वयन् (sāntvayan) - consoling;]
(He should describe the appropriateness and dearness of yoga also; again and again consoling the sons of Kunti and the two sons of Madri.)
He would repeatedly describe the value and affection of yoga, consoling both the sons of Kunti and the sons of Madri.
हिरण्मयानि शुभ्राणि बहून्याभरणानि च। वचनात्तव राजेन्द्र द्रौपद्याः सम्प्रयच्छतु ॥१-१९६-७॥
hiraṇmayāni śubhrāṇi bahūnyābharaṇāni ca। vacanāttava rājendra draupadyāḥ samprayacchatu ॥1-196-7॥
[हिरण्मयानि (hiraṇmayāni) - golden; शुभ्राणि (śubhrāṇi) - bright; बहूनि (bahūni) - many; आभरणानि (ābharaṇāni) - ornaments; च (ca) - and; वचनात् (vacanāt) - by the command; तव (tava) - your; राजेन्द्र (rājendra) - O king; द्रौपद्याः (draupadyāḥ) - to Draupadī; सम्प्रयच्छतु (samprayacchatu) - let him give;]
(Let him give many bright golden ornaments also to Draupadī by your command, O king.)
O king, by your command, let him also give many bright golden ornaments to Draupadī.
तथा द्रुपदपुत्राणां सर्वेषां भरतर्षभ। पाण्डवानां च सर्वेषां कुन्त्या युक्तानि यानि च ॥१-१९६-८॥
tathā drupadaputrāṇāṃ sarveṣāṃ bharatarṣabha। pāṇḍavānāṃ ca sarveṣāṃ kuntyā yuktāni yāni ca ॥1-196-8॥
[तथा (tathā) - thus; द्रुपदपुत्राणां (drupadaputrāṇām) - of the sons of Drupada; सर्वेषां (sarveṣām) - of all; भरतर्षभ (bharatarṣabha) - O bull among the Bharatas; पाण्डवानां (pāṇḍavānām) - of the Pāṇḍavas; च (ca) - and; सर्वेषां (sarveṣām) - of all; कुन्त्या (kuntyā) - by Kuntī; युक्तानि (yuktāni) - joined; यानि (yāni) - which; च (ca) - and;]
(Thus, of the sons of Drupada, of all, O bull among the Bharatas; of the Pāṇḍavas and of all, by Kuntī, joined, which, and.)
Thus, O best of the Bharatas, all the chariots joined by Kuntī for all the sons of Drupada and all the Pāṇḍavas.
एवं सान्त्वसमायुक्तं द्रुपदं पाण्डवैः सह। उक्त्वाथानन्तरं ब्रूयात्तेषामागमनं प्रति ॥१-१९६-९॥
evaṃ sāntvasamāyuktaṃ drupadaṃ pāṇḍavaiḥ saha। uktvāthānantaraṃ brūyāt teṣām āgamanaṃ prati ॥1-196-9॥
[एवं (evaṃ) - thus; सान्त्वसमायुक्तं (sāntvasamāyuktaṃ) - with conciliatory words; द्रुपदं (drupadaṃ) - Drupada; पाण्डवैः (pāṇḍavaiḥ) - with the Pāṇḍavas; सह (saha) - together; उक्त्वा (uktvā) - having spoken; अथ (atha) - then; अनन्तरं (anantaram) - afterwards; ब्रूयात् (brūyāt) - he should say; तेषाम् (teṣām) - of them; आगमनं (āgamanam) - arrival; प्रति (prati) - regarding;]
(Thus, with conciliatory words, Drupada together with the Pāṇḍavas having spoken, then afterwards he should say regarding their arrival.)
Thus, after addressing Drupada together with the Pāṇḍavas in conciliatory terms, he should then speak about their arrival.
अनुज्ञातेषु वीरेषु बलं गच्छतु शोभनम्। दुःशासनो विकर्णश्च पाण्डवानानयन्त्विह ॥१-१९६-१०॥
anujñāteṣu vīreṣu balaṃ gacchatu śobhanam। duḥśāsano vikarṇaśca pāṇḍavānānayantviha ॥1-196-10॥
[अनुज्ञातेषु (anujñāteṣu) - having been permitted; in those who are permitted; वीरेषु (vīreṣu) - in the heroes; बलम् (balam) - the army; गच्छतु (gacchatu) - let go; may proceed; शोभनम् (śobhanam) - auspicious; excellent; दुःशासनः (duḥśāsanaḥ) - Duḥśāsana; विकर्णः (vikarṇaḥ) - Vikarṇa; च (ca) - and; पाण्डवान् (pāṇḍavān) - the Pāṇḍavas; आनयन्तु (ānayantu) - let bring; may bring; इह (iha) - here;]
(Having been permitted among the heroes, let the excellent army proceed. Let Duḥśāsana and Vikarṇa bring the Pāṇḍavas here.)
After permission was granted to the heroes, let the excellent army advance. Let Duḥśāsana and Vikarṇa bring the Pāṇḍavas here.
ततस्ते पार्थिवश्रेष्ठ पूज्यमानाः सदा त्वया। प्रकृतीनामनुमते पदे स्थास्यन्ति पैतृके ॥१-१९६-११॥
tataste pārthivaśreṣṭha pūjyamānāḥ sadā tvayā। prakṛtīnām anumate pade sthāsyanti paitṛke ॥1-196-11॥
[ततः (tataḥ) - then; ते (te) - they; पार्थिवश्रेष्ठ (pārthivaśreṣṭha) - O best of kings; पूज्यमानाः (pūjyamānāḥ) - being honored; सदा (sadā) - always; त्वया (tvayā) - by you; प्रकृतीनाम् (prakṛtīnām) - of the ministers; अनुमते (anumate) - with the consent; पदे (pade) - in the position; स्थास्यन्ति (sthāsyanti) - will remain; पैतृके (paitṛke) - ancestral;]
(Then they, O best of kings, being always honored by you, with the consent of the ministers, will remain in the ancestral position.)
Thereafter, O best of kings, those who are always honored by you, with the consent of the ministers, will continue to occupy their ancestral positions.
एवं तव महाराज तेषु पुत्रेषु चैव ह। वृत्तमौपयिकं मन्ये भीष्मेण सह भारत ॥१-१९६-१२॥
evaṃ tava mahārāja teṣu putreṣu caiva ha। vṛttamaupaiyakaṃ manye bhīṣmeṇa saha bhārata ॥1-196-12॥
[एवं (evaṃ) - thus; तव (tava) - your; महाराज (mahārāja) - O great king; तेषु (teṣu) - in those; पुत्रेषु (putreṣu) - sons; च (ca) - and; एव (eva) - indeed; ह (ha) - surely; वृत्तम् (vṛttam) - event; औपयिकम् (aupaiyikam) - relating to marriage; मन्ये (manye) - I think; भीष्मेण (bhīṣmeṇa) - by Bhishma; सह (saha) - with; भारत (bhārata) - O descendant of Bharata;]
(Thus, O great king, in those sons indeed surely, the event relating to marriage, I think, by Bhishma with, O descendant of Bharata.)
O great king, I think that the event relating to marriage among your sons was conducted by Bhishma, O descendant of Bharata.
कर्ण उवाच॥
karṇa uvāca॥
[कर्ण (karṇa) - Karṇa; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Karṇa said;)
Karṇa said.
योजितावर्थमानाभ्यां सर्वकार्येष्वनन्तरौ। न मन्त्रयेतां त्वच्छ्रेयः किमद्भुततरं ततः ॥१-१९६-१३॥
yojitāv arthamānābhyāṃ sarvakāryeṣv anantarau। na mantrayetāṃ tvacchreyaḥ kimadbhutataraṃ tataḥ ॥1-196-13॥
[योजितौ (yojitau) - joined; (dual, two persons); अर्थमानाभ्यां (arthamānābhyām) - with the two who are considering (the matter); सर्वकार्येषु (sarvakāryeṣu) - in all affairs; (locative plural); अनन्तरौ (anantarau) - immediately next; (dual); न (na) - not; मन्त्रयेताम् (mantrayetām) - should consult; (dual, two persons); त्वत्-श्रेयः (tvat-śreyaḥ) - your welfare; किम् (kim) - what; अद्भुततरम् (adbhutataraṃ) - more wonderful; ततः (tataḥ) - than that;]
(The two who are joined and considering (the matter), being immediately next in all affairs, should not consult; your welfare—what is more wonderful than that?)
If two persons, joined and deliberating together, are always immediately present in all affairs, and do not need to consult, then your welfare—what could be more wonderful than that?
दुष्टेन मनसा यो वै प्रच्छन्नेनान्तरात्मना। ब्रूयान्निःश्रेयसं नाम कथं कुर्यात्सतां मतम् ॥१-१९६-१४॥
duṣṭena manasā yo vai pracchannenāntarātmanā। brūyānniḥśreyasaṃ nāma kathaṃ kuryātsatāṃ matam ॥1-196-14॥
[दुष्टेन (duṣṭena) - by wicked; मनसा (manasā) - by mind; यः (yaḥ) - who; वै (vai) - indeed; प्रच्छन्नेन (pracchannena) - by hidden; अन्तरात्मना (antarātmanā) - by inner self; ब्रूयात् (brūyāt) - might say; निःश्रेयसं (niḥśreyasaṃ) - supreme good; नाम (nāma) - so-called; कथम् (katham) - how; कुर्यात् (kuryāt) - might do; सताम् (satām) - of the good; मतम् (matam) - opinion;]
(Who, with a wicked mind, indeed with a hidden inner self, might say 'supreme good' so-called, how might he do the opinion of the good?)
How can one who, with a wicked mind and a concealed inner self, speaks of the so-called 'supreme good', act according to the opinion of the virtuous?
न मित्राण्यर्थकृच्छ्रेषु श्रेयसे वेतराय वा। विधिपूर्वं हि सर्वस्य दुःखं वा यदि वा सुखम् ॥१-१९६-१५॥
na mitrāṇy-arthakṛcchreṣu śreyase vetarāya vā। vidhipūrvaṃ hi sarvasya duḥkhaṃ vā yadi vā sukham ॥1-196-15॥
[न (na) - not; मित्राणि (mitrāṇi) - friends; अर्थकृच्छ्रेषु (arthakṛcchreṣu) - in financial difficulties; श्रेयसे (śreyase) - for benefit; वेतराय (vetarāya) - for the opposite; वा (vā) - or; विधिपूर्वं (vidhipūrvaṃ) - according to fate; हि (hi) - indeed; सर्वस्य (sarvasya) - of everyone; दुःखं (duḥkhaṃ) - suffering; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; सुखम् (sukham) - happiness;]
(Not friends in financial difficulties for benefit or for the opposite, according to fate indeed for everyone suffering or if or happiness.)
Friends are not for benefit or harm in financial difficulties; for everyone, suffering or happiness comes according to fate.
कृतप्रज्ञोऽकृतप्रज्ञो बालो वृद्धश्च मानवः। ससहायोऽसहायश्च सर्वं सर्वत्र विन्दति ॥१-१९६-१६॥
kṛtaprajño'kṛtaprajño bālo vṛddhaśca mānavaḥ। sasahāyo'sahāyaśca sarvaṃ sarvatra vindati ॥1-196-16॥
[कृतप्रज्ञः (kṛtaprajñaḥ) - one who is wise by experience; अकृतप्रज्ञः (akṛtaprajñaḥ) - one who is not wise by experience; बालः (bālaḥ) - child; वृद्धः (vṛddhaḥ) - old person; च (ca) - and; मानवः (mānavaḥ) - human being; ससहायः (sasahāyaḥ) - with companions; असहायः (asahāyaḥ) - without companions; च (ca) - and; सर्वम् (sarvam) - everything; सर्वत्र (sarvatra) - everywhere; विन्दति (vindati) - finds;]
(One who is wise by experience, one who is not wise by experience, a child, an old person, and a human being; with companions, without companions, and everything, everywhere, finds.)
Every human being—whether experienced or inexperienced, young or old, with or without companions—finds everything everywhere.
श्रूयते हि पुरा कश्चिदम्बुवीच इति श्रुतः। आसीद्राजगृहे राजा मागधानां महीक्षिताम् ॥१-१९६-१७॥
śrūyate hi purā kaścid ambuvīca iti śrutaḥ। āsīd rājagṛhe rājā māgadhānāṃ mahīkṣitām ॥1-196-17॥
[श्रूयते (śrūyate) - is heard; is reported; हि (hi) - indeed; for; पुरा (purā) - formerly; in ancient times; कश्चित् (kaścit) - someone; a certain; अम्बुवीच (ambuvīca) - Ambuvīca (name); इति (iti) - thus; so; श्रुतः (śrutaḥ) - was heard; was known; आसीत् (āsīt) - was; राजगृहे (rājagṛhe) - in Rājagṛha (city); राजा (rājā) - king; मागधानाम् (māgadhānām) - of the Magadhas; महीक्षिताम् (mahīkṣitām) - of the rulers of the earth;]
(It is heard indeed, formerly, a certain (person) named Ambuvīca thus was heard. In Rājagṛha was the king of the Magadhas, of the rulers of the earth.)
It is said that long ago, there was a certain person named Ambuvīca. In Rājagṛha, he was the king of the Magadhas, among the rulers of the earth.
स हीनः करणैः सर्वैरुच्छ्वासपरमो नृपः। अमात्यसंस्थः कार्येषु सर्वेष्वेवाभवत्तदा ॥१-१९६-१८॥
sa hīnaḥ karaṇaiḥ sarvair ucchvāsaparamō nṛpaḥ। amātyasaṃsthaḥ kāryeṣu sarveṣv evābhavat tadā॥1-196-18॥
[स (sa) - he; हीनः (hīnaḥ) - deprived; करणैः (karaṇaiḥ) - by means; सर्वैः (sarvaiḥ) - all; उच्छ्वासपरमः (ucchvāsa-paramaḥ) - most intent on sighing; नृपः (nṛpaḥ) - king; अमात्यसंस्थः (amātya-saṃsthaḥ) - dependent on ministers; कार्येषु (kāryeṣu) - in affairs; सर्वेषु (sarveṣu) - all; एव (eva) - indeed; अभवत् (abhavat) - became; तदा (tadā) - then;]
(He, deprived of all means, the king most intent on sighing, then became indeed dependent on ministers in all affairs.)
At that time, the king, deprived of all means and wholly absorbed in sighing, became entirely dependent on his ministers for every matter.
तस्यामात्यो महाकर्णिर्बभूवैकेश्वरः पुरा। स लब्धबलमात्मानं मन्यमानोऽवमन्यते ॥१-१९६-१९॥
tasyāmātyo mahākarṇirbabhūvaikeśvaraḥ purā। sa labdhabalamātmānaṃ manyamāno'vamanyate ॥1-196-19॥
[तस्यामात्यः (tasyāmātyaḥ) - his minister; महाकर्णिः (mahākarṇiḥ) - Mahakarni (name); बभूव (babhūva) - became; एकेश्वरः (ekeśvaraḥ) - sole ruler; पुरा (purā) - formerly; सः (saḥ) - he; लब्धबलम् (labdhabalam) - having obtained strength; आत्मानम् (ātmānam) - himself; मन्यमानः (manyamānaḥ) - thinking; अवमन्यते (avamanyate) - despises;]
(His minister Mahakarni formerly became the sole ruler. Having obtained strength, thinking himself (powerful), he despises (others).)
His minister Mahakarni once became the sole ruler. After gaining strength, he began to think highly of himself and look down upon others.
स राज्ञ उपभोग्यानि स्त्रियो रत्नधनानि च। आददे सर्वशो मूढ ऐश्वर्यं च स्वयं तदा ॥१-१९६-२०॥
sa rājña upabhogyāni striyo ratnadhanāni ca। ādade sarvaśo mūḍha aiśvaryaṃ ca svayaṃ tadā ॥1-196-20॥
[स (sa) - he; राज्ञ (rājña) - of the king; उपभोग्यानि (upabhogyāni) - objects of enjoyment; स्त्रियः (striyaḥ) - women; रत्नधनानि (ratnadhanāni) - jewels and wealth; च (ca) - and; आददे (ādade) - took; सर्वशः (sarvaśaḥ) - entirely; मूढः (mūḍhaḥ) - deluded; ऐश्वर्यम् (aiśvaryam) - sovereignty; च (ca) - and; स्वयम् (svayam) - himself; तदा (tadā) - then;]
(He took for himself, entirely, the king's objects of enjoyment, women, jewels and wealth, and sovereignty, being deluded, then.)
Then, being deluded, he took for himself all the king's enjoyments, women, jewels, wealth, and sovereignty.
तदादाय च लुब्धस्य लाभाल्लोभो व्यवर्धत। तथा हि सर्वमादाय राज्यमस्य जिहीर्षति ॥१-१९६-२१॥
tad-ādāya ca lubdhasya lābhāl lobho vyavardhata। tathā hi sarvam ādāya rājyam asya jihīrṣati॥1-196-21॥
[तत् (tat) - that; आदाय (ādāya) - having taken; च (ca) - and; लुब्धस्य (lubdhasya) - of the greedy one; लाभात् (lābhāt) - from gain; लोभः (lobhaḥ) - greed; व्यवर्धत (vyavardhata) - increased; तथा (tathā) - thus; हि (hi) - indeed; सर्वम् (sarvam) - all; आदाय (ādāya) - having taken; राज्यम् (rājyam) - kingdom; अस्य (asya) - of him; जिहीर्षति (jihīrṣati) - desires to seize;]
(That having taken and of the greedy one from gain greed increased. Thus indeed all having taken the kingdom of him desires to seize.)
Having taken that, the greed of the greedy one increased from gain. Thus, indeed, having taken everything, he desires to seize his kingdom.
हीनस्य करणैः सर्वैरुच्छ्वासपरमस्य च। यतमानोऽपि तद्राज्यं न शशाकेति नः श्रुतम् ॥१-१९६-२२॥
hīnasya karaṇaiḥ sarvair ucchvāsaparamasya ca। yatamāno'pi tad rājyaṃ na śaśāketi naḥ śrutam ॥1-196-22॥
[हीनस्य (hīnasya) - of the deficient; करणैः (karaṇaiḥ) - by means; सर्वैः (sarvaiḥ) - by all; उच्छ्वासपरमस्य (ucchvāsaparamasya) - of the one excessively proud; च (ca) - and; यतमानः (yatamānaḥ) - striving; अपि (api) - even; तत् (tat) - that; राज्यम् (rājyaṃ) - kingdom; न (na) - not; शशाक (śaśāka) - was able; इति (iti) - thus; नः (naḥ) - to us; श्रुतम् (śrutam) - has been heard;]
(Of the deficient by all means and of the one excessively proud, even though striving, that kingdom was not able (to be maintained), thus to us has been heard.)
We have heard that, whether by all means by the deficient or by the excessively proud, even when striving, that kingdom could not be maintained.
किमन्यद्विहितान्नूनं तस्य सा पुरुषेन्द्रता। यदि ते विहितं राज्यं भविष्यति विशां पते ॥१-१९६-२३॥
kim anyad vihitān nūnaṃ tasya sā puruṣendratā। yadi te vihitaṃ rājyaṃ bhaviṣyati viśāṃ pate ॥1-196-23॥
[किम् (kim) - what; अन्यत् (anyat) - other; विहितान् (vihitān) - ordained; नूनम् (nūnam) - indeed; तस्य (tasya) - his; सा (sā) - that; पुरुषेन्द्रता (puruṣendratā) - supremacy among men; यदि (yadi) - if; ते (te) - for you; विहितम् (vihitam) - ordained; राज्यम् (rājyam) - kingdom; भविष्यति (bhaviṣyati) - will be; विशाम् (viśām) - of the people; पते (pate) - O lord;]
(What else indeed is ordained for him, that supremacy among men? If the kingdom is ordained for you, O lord of the people, it will be.)
What else could be destined for him but that supremacy among men? If the kingdom is destined for you, O lord of the people, then so it shall be.
मिषतः सर्वलोकस्य स्थास्यते त्वयि तद्ध्रुवम्। अतोऽन्यथा चेद्विहितं यतमानो न लप्स्यसे ॥१-१९६-२४॥
miṣataḥ sarvalokasya sthāsyate tvayi taddhruvam। ato'nyathā cedvihitaṃ yatamāno na lapsyase ॥1-196-24॥
[मिषतः (miṣataḥ) - while watching; सर्वलोकस्य (sarvalokasya) - of all worlds; स्थास्यते (sthāsyate) - will remain; त्वयि (tvayi) - in you; तत् (tat) - that; ध्रुवम् (dhruvam) - certainly; अतः (ataḥ) - therefore; अन्यथा (anyathā) - otherwise; चेत् (cet) - if; विहितम् (vihitam) - ordained; यतमानः (yatamānaḥ) - striving; न (na) - not; लप्स्यसे (lapsyase) - you will obtain;]
(While watching, of all worlds, will remain in you, that certainly. Therefore, otherwise, if ordained, striving, not you will obtain.)
While all the worlds are watching, that will certainly remain in you. Therefore, if you strive for what is not ordained, you will not obtain it.
एवं विद्वन्नुपादत्स्व मन्त्रिणां साध्वसाधुताम्। दुष्टानां चैव बोद्धव्यमदुष्टानां च भाषितम् ॥१-१९६-२५॥
evaṃ vidvan-nupādatsva mantriṇāṃ sādhv-asādhutām। duṣṭānāṃ caiva boddhavyam-aduṣṭānāṃ ca bhāṣitam ॥1-196-25॥
[एवं (evaṃ) - thus; in this way; विद्वन् (vidvan) - O learned one; उपादत्स्व (upādatsva) - accept; take up; मन्त्रिणाम् (mantriṇām) - of ministers; साधु-असाधुताम् (sādhu-asādhutām) - goodness and badness; virtue and vice; दुष्टानाम् (duṣṭānām) - of the wicked; च (ca) - and; एव (eva) - indeed; surely; बोद्धव्यम् (boddhavyam) - should be understood; अदुष्टानाम् (aduṣṭānām) - of the non-wicked; of the virtuous; च (ca) - and; भाषितम् (bhāṣitam) - speech; what is spoken;]
(Thus, O learned one, accept the virtue and vice of ministers. The speech of the wicked and also of the non-wicked should indeed be understood.)
Therefore, O learned one, you should discern the good and bad qualities of ministers. You must also understand the words spoken by both the wicked and the virtuous.
द्रोण उवाच॥
droṇa uvāca॥
[द्रोण (droṇa) - Droṇa; (proper noun, name of a sage/warrior); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Droṇa said;)
Droṇa said.
विद्म ते भावदोषेण यदर्थमिदमुच्यते। दुष्टः पाण्डवहेतोस्त्वं दोषं ख्यापयसे हि नः ॥१-१९६-२६॥
vidma te bhāva-doṣeṇa yad-artham idam ucyate। duṣṭaḥ pāṇḍava-hetos tvaṃ doṣaṃ khyāpayase hi naḥ ॥1-196-26॥
[विद्म (vidma) - we know; ते (te) - your; भावदोषेण (bhāva-doṣeṇa) - by defect of disposition; यदर्थम् (yad-artham) - for what purpose; इदम् (idam) - this; उच्यते (ucyate) - is said; दुष्टः (duṣṭaḥ) - wicked; पाण्डवहेतोः (pāṇḍava-hetoḥ) - for the sake of the Pāṇḍavas; त्वम् (tvaṃ) - you; दोषम् (doṣam) - fault; ख्यापयसे (khyāpayase) - you make known; हि (hi) - indeed; नः (naḥ) - to us;]
(We know, by your defect of disposition, for what purpose this is said. Wicked, for the sake of the Pāṇḍavas, you indeed make known a fault to us.)
We understand that, due to your own disposition's defect, you say this for a particular reason. Out of wickedness, you are exposing a fault to us for the sake of the Pāṇḍavas.
हितं तु परमं कर्ण ब्रवीमि कुरुवर्धनम्। अथ त्वं मन्यसे दुष्टं ब्रूहि यत्परमं हितम् ॥१-१९६-२७॥
hitaṃ tu paramaṃ karṇa bravīmi kuruvardhanam। atha tvaṃ manyase duṣṭaṃ brūhi yat paramaṃ hitam ॥1-196-27॥
[हितम् (hitaṃ) - beneficial; तु (tu) - but; परमम् (paramam) - supreme; कर्ण (karṇa) - Karna; ब्रवीमि (bravīmi) - I speak; कुरुवर्धनम् (kuruvardhanam) - O enhancer of the Kurus; अथ (atha) - now; त्वम् (tvaṃ) - you; मन्यसे (manyase) - you think; दुष्टम् (duṣṭam) - evil; ब्रूहि (brūhi) - speak; यत् (yat) - what; परमम् (paramam) - supreme; हितम् (hitam) - beneficial;]
(But I speak the supreme beneficial, O Karna, enhancer of the Kurus. Now, if you think it is evil, speak what is supremely beneficial.)
O Karna, enhancer of the Kurus, I am telling you what is supremely beneficial. If you think it is wrong, then tell me what you consider to be supremely beneficial.
अतोऽन्यथा चेत्क्रियते यद्ब्रवीमि परं हितम्। कुरवो विनशिष्यन्ति नचिरेणेति मे मतिः ॥१-१९६-२८॥
ato'nyathā cet kriyate yad bravīmi paraṃ hitam। kuravo vinaśiṣyanti nacireṇeti me matiḥ ॥1-196-28॥
[अतः (ataḥ) - therefore; अन्यथा (anyathā) - otherwise; चेत् (cet) - if; क्रियते (kriyate) - is done; यत् (yat) - which; ब्रवीमि (bravīmi) - I say; परम् (param) - supreme; हितम् (hitam) - benefit; कुरवः (kuravaḥ) - the Kauravas; विनशिष्यन्ति (vinaśiṣyanti) - will perish; नचिरेण (nacireṇa) - soon; इति (iti) - thus; मे (me) - my; मतिः (matiḥ) - opinion;]
(Therefore, if otherwise is done than what I say, which is the supreme benefit, the Kauravas will perish soon—thus is my opinion.)
Therefore, if what I say, which is for the highest good, is not done, the Kauravas will soon perish—this is my opinion.
