01.196
Core-Pancharatra: Drona concurs with Bheeshma.
droṇa uvāca॥
Droṇa said.
mantrāya samupānītairdhṛtarāṣṭrahitairnṛpa। dharmyaṃ pathyaṃ yaśasyaṃ ca vācyamityanuśuśrumaḥ ॥1-196-1॥
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.
mamāpyeṣā matistāta yā bhīṣmasya mahātmanaḥ। saṃvibhajyāstu kaunteyā dharma eṣa sanātanaḥ ॥1-196-2॥
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.
preṣyatāṃ drupadāyāśu naraḥ kaścitpriyaṃvadaḥ। bahulaṃ ratnamādāya teṣāmarthāya bhārata ॥1-196-3॥
O Bhārata, let a pleasant-speaking man be quickly sent to Drupada, carrying many jewels for their sake.
mithaḥ kṛtyaṃ ca tasmai sa ādāya bahu gacchatu। vṛddhiṃ ca paramāṃ brūyāttatsaṃyogodbhavāṃ tathā ॥1-196-4॥
Let him, having taken much action mutually, go to him; let him also speak of the supreme increase that arises from such union.
samprīyamāṇaṃ tvāṃ brūyād rājann dūryodhanaṃ tathā। asakṛd drupade caiva dhṛṣṭadyumne ca bhārata ॥1-196-5॥
O descendant of Bharata, being pleased, he might say this to you, O king, to Duryodhana, and repeatedly to Drupada and Dhṛṣṭadyumna.
ucitatvaṃ priyatvaṃ ca yogasyāpi ca varṇayet। punaḥ punaśca kaunteyānmādrīputrau ca sāntvayan ॥1-196-6॥
He would repeatedly describe the value and affection of yoga, consoling both the sons of Kunti and the sons of Madri.
hiraṇmayāni śubhrāṇi bahūnyābharaṇāni ca। vacanāttava rājendra draupadyāḥ samprayacchatu ॥1-196-7॥
O king, by your command, let him also give many bright golden ornaments to Draupadī.
tathā drupadaputrāṇāṃ sarveṣāṃ bharatarṣabha। pāṇḍavānāṃ ca sarveṣāṃ kuntyā yuktāni yāni ca ॥1-196-8॥
Thus, O best of the Bharatas, all the chariots joined by Kuntī for all the sons of Drupada and all the Pāṇḍavas.
evaṃ sāntvasamāyuktaṃ drupadaṃ pāṇḍavaiḥ saha। uktvāthānantaraṃ brūyāt teṣām āgamanaṃ prati ॥1-196-9॥
Thus, after addressing Drupada together with the Pāṇḍavas in conciliatory terms, he should then speak about their arrival.
anujñāteṣu vīreṣu balaṃ gacchatu śobhanam। duḥśāsano vikarṇaśca pāṇḍavānānayantviha ॥1-196-10॥
After permission was granted to the heroes, let the excellent army advance. Let Duḥśāsana and Vikarṇa bring the Pāṇḍavas here.
tataste pārthivaśreṣṭha pūjyamānāḥ sadā tvayā। prakṛtīnām anumate pade sthāsyanti paitṛke ॥1-196-11॥
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.
evaṃ tava mahārāja teṣu putreṣu caiva ha। vṛttamaupaiyakaṃ manye bhīṣmeṇa saha bhārata ॥1-196-12॥
O great king, I think that the event relating to marriage among your sons was conducted by Bhishma, O descendant of Bharata.
karṇa uvāca॥
Karṇa said.
yojitāv arthamānābhyāṃ sarvakāryeṣv anantarau। na mantrayetāṃ tvacchreyaḥ kimadbhutataraṃ tataḥ ॥1-196-13॥
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?
duṣṭena manasā yo vai pracchannenāntarātmanā। brūyānniḥśreyasaṃ nāma kathaṃ kuryātsatāṃ matam ॥1-196-14॥
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?
na mitrāṇy-arthakṛcchreṣu śreyase vetarāya vā। vidhipūrvaṃ hi sarvasya duḥkhaṃ vā yadi vā sukham ॥1-196-15॥
Friends are not for benefit or harm in financial difficulties; for everyone, suffering or happiness comes according to fate.
kṛtaprajño'kṛtaprajño bālo vṛddhaśca mānavaḥ। sasahāyo'sahāyaśca sarvaṃ sarvatra vindati ॥1-196-16॥
Every human being—whether experienced or inexperienced, young or old, with or without companions—finds everything everywhere.
śrūyate hi purā kaścid ambuvīca iti śrutaḥ। āsīd rājagṛhe rājā māgadhānāṃ mahīkṣitām ॥1-196-17॥
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.
sa hīnaḥ karaṇaiḥ sarvair ucchvāsaparamō nṛpaḥ। amātyasaṃsthaḥ kāryeṣu sarveṣv evābhavat tadā॥1-196-18॥
At that time, the king, deprived of all means and wholly absorbed in sighing, became entirely dependent on his ministers for every matter.
tasyāmātyo mahākarṇirbabhūvaikeśvaraḥ purā। sa labdhabalamātmānaṃ manyamāno'vamanyate ॥1-196-19॥
His minister Mahakarni once became the sole ruler. After gaining strength, he began to think highly of himself and look down upon others.
sa rājña upabhogyāni striyo ratnadhanāni ca। ādade sarvaśo mūḍha aiśvaryaṃ ca svayaṃ tadā ॥1-196-20॥
Then, being deluded, he took for himself all the king's enjoyments, women, jewels, wealth, and sovereignty.
tad-ādāya ca lubdhasya lābhāl lobho vyavardhata। tathā hi sarvam ādāya rājyam asya jihīrṣati॥1-196-21॥
Having taken that, the greed of the greedy one increased from gain. Thus, indeed, having taken everything, he desires to seize his kingdom.
hīnasya karaṇaiḥ sarvair ucchvāsaparamasya ca। yatamāno'pi tad rājyaṃ na śaśāketi naḥ śrutam ॥1-196-22॥
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.
kim anyad vihitān nūnaṃ tasya sā puruṣendratā। yadi te vihitaṃ rājyaṃ bhaviṣyati viśāṃ pate ॥1-196-23॥
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.
miṣataḥ sarvalokasya sthāsyate tvayi taddhruvam। ato'nyathā cedvihitaṃ yatamāno na lapsyase ॥1-196-24॥
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.
evaṃ vidvan-nupādatsva mantriṇāṃ sādhv-asādhutām। duṣṭānāṃ caiva boddhavyam-aduṣṭānāṃ ca bhāṣitam ॥1-196-25॥
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.
droṇa uvāca॥
Droṇa said.
vidma te bhāva-doṣeṇa yad-artham idam ucyate। duṣṭaḥ pāṇḍava-hetos tvaṃ doṣaṃ khyāpayase hi naḥ ॥1-196-26॥
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.
hitaṃ tu paramaṃ karṇa bravīmi kuruvardhanam। atha tvaṃ manyase duṣṭaṃ brūhi yat paramaṃ hitam ॥1-196-27॥
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.
ato'nyathā cet kriyate yad bravīmi paraṃ hitam। kuravo vinaśiṣyanti nacireṇeti me matiḥ ॥1-196-28॥
Therefore, if what I say, which is for the highest good, is not done, the Kauravas will soon perish—this is my opinion.
