02.015
Pancharatra: Yudhisthira wants peace, while Arjuna seeks battle.
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun); उवाच (uvāca) - said; (he) spoke;]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
सम्राड्गुणमभीप्सन्वै युष्मान्स्वार्थपरायणः। कथं प्रहिणुयां भीमं बलात्केवलसाहसात् ॥२-१५-१॥
samrāḍguṇam abhīpsan vai yuṣmān svārthaparāyaṇaḥ। kathaṃ prahiṇuyāṃ bhīmaṃ balāt kevalasāhasāt ॥2-15-1॥
[सम्राट् (samrāṭ) - emperor; गुणम् (guṇam) - virtue; अभीप्सन् (abhīpsan) - desiring; वै (vai) - indeed; युष्मान् (yuṣmān) - you (all); स्वार्थ (svārtha) - one's own interest; परायणः (parāyaṇaḥ) - devoted to; कथम् (katham) - how; प्रहिणुयाम् (prahiṇuyām) - could I send; भीमम् (bhīmam) - Bhīma; बलात् (balāt) - by force; केवल (kevala) - only; साहसात् (sāhasāt) - by rashness;]
(The emperor, desiring virtue indeed, devoted to his own interest, how could I send Bhīma to you all by force, only by rashness?)
The emperor, though desiring virtue and devoted to his own interests, how could I send Bhīma to you all by force, relying solely on rashness? (2-15-1)
भीमार्जुनावुभौ नेत्रे मनो मन्ये जनार्दनम्। मनश्चक्षुर्विहीनस्य कीदृशं जीवितं भवेत् ॥२-१५-२॥
bhīmārjunāvubhau netre mano manye janārdanam। manaścakṣurvihīnasya kīdṛśaṃ jīvitaṃ bhavet ॥2-15-2॥
[भीम-अर्जुनौ (bhīma-arjunau) - Bhīma and Arjuna; उभौ (ubhau) - both; नेत्रे (netre) - eyes; मनः (manaḥ) - mind; मन्-ये (man-ye) - I think; जनार्दनम् (janārdanam) - Janārdana (Kṛṣṇa); मनः-चक्षुः-विहीनस्य (manaḥ-cakṣuḥ-vihīnasya) - of one deprived of mind and sight; कीदृशम् (kīdṛśam) - what kind; जीवितम् (jīvitam) - life; भवेत् (bhavet) - would be;]
(Bhīma and Arjuna, both are the eyes; the mind, I think, is Janārdana. Of one deprived of mind and sight, what kind of life would there be?)
I consider Bhīma and Arjuna to be the two eyes, and Janārdana (Kṛṣṇa) to be the mind. What kind of life would there be for one deprived of mind and sight? (2-15-2)
जरासन्धबलं प्राप्य दुष्पारं भीमविक्रमम्। श्रमो हि वः पराजय्यात्किमु तत्र विचेष्टितम् ॥२-१५-३॥
jarāsandhabalaṃ prāpya duṣpāraṃ bhīmavikramam। śramo hi vaḥ parājayyātkimu tatra viceṣṭitam ॥2-15-3॥
[जरासन्धबलम् (jarāsandhabalam) - the force of Jarasandha; प्राप्य (prāpya) - having obtained; दुष्पारम् (duṣpāram) - difficult to overcome; भीमविक्रमम् (bhīmavikramam) - of terrible prowess; श्रमः (śramaḥ) - effort; हि (hi) - indeed; वः (vaḥ) - for you; पराजय्यात् (parājayyāt) - than defeat; किम् (kim) - what; उ (u) - indeed; तत्र (tatra) - there; विचेष्टितम् (viceṣṭitam) - striving;]
(Having obtained the force of Jarasandha, difficult to overcome, of terrible prowess, what effort for you is there greater than defeat, indeed, what striving there?)
Having gained the formidable force of Jarasandha, whose prowess is terrible and hard to overcome, what effort remains for you that is greater than defeat? What striving is there in that situation? (2-15-3)
अस्मिन्नर्थान्तरे युक्तमनर्थः प्रतिपद्यते। यथाहं विमृशाम्येकस्तत्तावच्छ्रूयतां मम ॥२-१५-४॥
asminnarthāntare yuktamanarthaḥ pratipadyate। yathāhaṃ vimṛśāmyekastattāvacchrūyatāṃ mama ॥2-15-4॥
[अस्मिन् (asmin) - in this; अर्थ-अन्तरे (artha-antare) - in another matter; युक्तम् (yuktam) - joined; अनर्थः (anarthaḥ) - misfortune; प्रतिपद्यते (pratipadyate) - is obtained; यथा (yathā) - as; अहम् (aham) - I; विमृशामि (vimṛśāmi) - consider; एकः (ekaḥ) - alone; तत्तावत् (tattāvat) - that much; श्रूयताम् (śrūyatām) - let it be heard; मम (mama) - my;]
(In this other matter, misfortune joined is obtained. As I consider alone, let that much of mine be heard.)
In this other matter, misfortune is connected. As I consider alone, listen to what I have to say. (2-15-4)
संन्यासं रोचये साधु कार्यस्यास्य जनार्दन। प्रतिहन्ति मनो मेऽद्य राजसूयो दुरासदः ॥२-१५-५॥
saṃnyāsaṃ rocaye sādhu kāryasyāsya janārdana। pratihanti mano me'dya rājasūyo durāsadaḥ ॥2-15-5॥
[संन्यासम् (saṃnyāsam) - renunciation; रोचये (rocaye) - I prefer; साधु (sādhu) - indeed; कार्यस्य (kāryasya) - of the act; अस्य (asya) - of this; जनार्दन (janārdana) - O Janardana; प्रतिहन्ति (pratihanti) - obstructs; मन् (manas) - mind; मे (me) - my; अद्य (adya) - today; राजसूयः (rājasūyaḥ) - Rājasūya sacrifice; दुरासदः (durāsadaḥ) - difficult to approach;]
(Renunciation I prefer indeed of this act, O Janardana. Obstructs my mind today the Rājasūya sacrifice, difficult to approach.)
O Janardana, I truly prefer renunciation of this act. Today, the Rājasūya sacrifice, which is difficult to accomplish, troubles my mind. (2-15-5)
वैशम्पायन उवाच॥
vaiśampāyana uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; (proper noun) उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Vaiśampāyana said;)
Vaiśampāyana said.
पार्थः प्राप्य धनुःश्रेष्ठमक्षय्यौ च महेषुधी। रथं ध्वजं सभां चैव युधिष्ठिरमभाषत ॥२-१५-६॥
pārthaḥ prāpya dhanuḥśreṣṭham akṣayyau ca maheṣudhī। rathaṃ dhvajaṃ sabhāṃ caiva yudhiṣṭhiram abhāṣata ॥2-15-6॥
[पार्थः (pārthaḥ) - son of Pṛthā (Arjuna); प्राप्य (prāpya) - having obtained; धनुःश्रेष्ठम् (dhanuḥśreṣṭham) - the best bow; अक्षय्यौ (akṣayyau) - the inexhaustible (quivers); च (ca) - and; महेषुधी (maheṣudhī) - great arrows; रथम् (ratham) - chariot; ध्वजम् (dhvajam) - banner; सभाम् (sabhām) - assembly; च (ca) - and; एव (eva) - indeed; युधिष्ठिरम् (yudhiṣṭhiram) - Yudhiṣṭhira; अभाषत (abhāṣata) - addressed;]
(Pārtha, having obtained the best bow, the inexhaustible (quivers), and great arrows, the chariot, the banner, and the assembly, indeed addressed Yudhiṣṭhira.)
Arjuna, after acquiring the best bow, inexhaustible quivers, great arrows, the chariot, the banner, and the assembly, spoke to Yudhiṣṭhira. (2-15-6)
धनुरस्त्रं शरा वीर्यं पक्षो भूमिर्यशो बलम्। प्राप्तमेतन्मया राजन्दुष्प्रापं यदभीप्सितम् ॥२-१५-७॥
dhanurastraṃ śarā vīryaṃ pakṣo bhūmiryaśo balam। prāptametanmayā rājan duṣprāpaṃ yadabhīpsitam ॥2-15-7॥
[धनुरस्त्रं (dhanurastram) - bow and arrow-weapon; शराः (śarāḥ) - arrows; वीर्यम् (vīryam) - strength; पक्षः (pakṣaḥ) - side; भूमिः (bhūmiḥ) - land; यशः (yaśaḥ) - fame; बलम् (balam) - power; प्राप्तम् (prāptam) - obtained; एतत् (etat) - this; मया (mayā) - by me; राजन् (rājan) - O king; दुष्प्रापम् (duṣprāpam) - difficult to obtain; यत् (yat) - which; अभीप्सितम् (abhīpsitam) - desired;]
(Bow and arrow-weapon, arrows, strength, side, land, fame, power—this, which was difficult to obtain and desired, O king, has been obtained by me.)
O king, I have obtained the bow and arrow-weapon, arrows, strength, my side, land, fame, and power—everything that was difficult to obtain and was desired.
कुले जन्म प्रशंसन्ति वैद्याः साधु सुनिष्ठिताः। बलेन सदृशं नास्ति वीर्यं तु मम रोचते ॥२-१५-८॥
kule janma praśaṁsanti vaidyāḥ sādhu suniṣṭhitāḥ। balena sadṛśaṁ nāsti vīryaṁ tu mama rocate ॥2-15-8॥
[कुले (kule) - in a family; जन्म (janma) - birth; प्रशंसन्ति (praśaṁsanti) - praise; वैद्याः (vaidyāḥ) - learned men; साधु (sādhu) - good; सुनिष्ठिताः (suniṣṭhitāḥ) - well-established; बलेन (balena) - by strength; सदृशं (sadṛśam) - equal; नास्ति (nāsti) - there is not; वीर्यं (vīryam) - energy; तु (tu) - but; मम (mama) - my; रोचते (rocate) - pleases;]
(In a family, birth is praised by learned men, good and well-established. By strength, there is nothing equal, but energy pleases me.)
Learned and virtuous men praise noble birth in a family, but for me, nothing equals strength; it is energy that I value. (2-15-8)
कृतवीर्यकुले जातो निर्वीर्यः किं करिष्यति। क्षत्रियः सर्वशो राजन्यस्य वृत्तिः पराजये ॥२-१५-९॥
kṛtavīryakule jāto nirvīryaḥ kiṃ kariṣyati। kṣatriyaḥ sarvaśo rājanyasya vṛttiḥ parājaye ॥2-15-9॥
[कृतवीर्यकुले (kṛtavīryakule) - in the family of Kṛtavīrya; जातः (jātaḥ) - born; निर्वीर्यः (nirvīryaḥ) - devoid of strength; किं (kiṃ) - what; करिष्यति (kariṣyati) - will do; क्षत्रियः (kṣatriyaḥ) - a kṣatriya; सर्वशः (sarvaśaḥ) - in every way; राजन्यस्य (rājanyasya) - of a royal person; वृत्तिः (vṛttiḥ) - conduct; पराजये (parājaye) - in defeat;]
(One born in the family of Kṛtavīrya, if devoid of strength, what will he do? The conduct of a kṣatriya, O king, is entirely that of a royal person in defeat.)
Even if one is born in the family of Kṛtavīrya, without strength, what can he accomplish? O king, the conduct of a kṣatriya is always that of a royal person, even in defeat. (2-15-9)
सर्वैरपि गुणैर्हीनो वीर्यवान्हि तरेद्रिपून्। सर्वैरपि गुणैर्युक्तो निर्वीर्यः किं करिष्यति ॥२-१५-१०॥
sarvair api guṇair hīno vīryavān hi tared ripūn। sarvair api guṇair yukto nirvīryaḥ kiṃ kariṣyati ॥2-15-10॥
[सर्वैः (sarvaiḥ) - by all; (instrumental plural of sarva) अपि (api) - even; (particle) गुणैः (guṇaiḥ) - with qualities; (instrumental plural of guṇa) हीनः (hīnaḥ) - deprived; (one who is lacking) वीर्यवान् (vīryavān) - possessing strength; (powerful) हि (hi) - indeed; (emphatic particle) तरेत् (taret) - would cross; (overcome) रिपून् (ripūn) - enemies; (accusative plural of ripu) सर्वैः (sarvaiḥ) - by all; (instrumental plural of sarva) अपि (api) - even; (particle) गुणैः (guṇaiḥ) - with qualities; (instrumental plural of guṇa) युक्तः (yuktaḥ) - endowed; (possessed) निर्वीर्यः (nirvīryaḥ) - without strength; (devoid of power) किं (kiṃ) - what; (interrogative pronoun) करिष्यति (kariṣyati) - will do; (future of kṛ);]
(Deprived of all qualities, one who possesses strength indeed would overcome enemies. Endowed with all qualities, what would one without strength do?)
Even if lacking all qualities, a person with strength can overcome enemies. But even if endowed with all qualities, what can one without strength accomplish? (2-15-10)
द्रव्यभूता गुणाः सर्वे तिष्ठन्ति हि पराक्रमे। जयस्य हेतुः सिद्धिर्हि कर्म दैवं च संश्रितम् ॥२-१५-११॥
dravyabhūtā guṇāḥ sarve tiṣṭhanti hi parākrame। jayasya hetuḥ siddhir hi karma daivaṃ ca saṃśritam ॥2-15-11॥
[द्रव्यभूता (dravyabhūtā) - having become substance; गुणाः (guṇāḥ) - qualities; सर्वे (sarve) - all; तिष्ठन्ति (tiṣṭhanti) - stand; हि (hi) - indeed; पराक्रमे (parākrame) - in effort; जयस्य (jayasya) - of victory; हेतुः (hetuḥ) - cause; सिद्धिः (siddhiḥ) - success; हि (hi) - indeed; कर्म (karma) - action; दैवं (daivaṃ) - fate; च (ca) - and; संश्रितम् (saṃśritam) - resorted to;]
(All qualities having become substance indeed stand in effort. The cause of victory, indeed, is success, action, and fate resorted to.)
All qualities, when made substantial, truly stand firm in effort. The cause of victory is indeed success, action, and reliance on fate. (2-15-11)
संयुक्तो हि बलैः कश्चित्प्रमादान्नोपयुज्यते। तेन द्वारेण शत्रुभ्यः क्षीयते सबलो रिपुः ॥२-१५-१२॥
saṃyukto hi balaiḥ kaścit pramādān nopayujyate। tena dvāreṇa śatrubhyaḥ kṣīyate sabalo ripuḥ॥2-15-12॥
[संयुक्तः (saṃyuktaḥ) - joined; हि (hi) - indeed; बलैः (balaiḥ) - with forces; कश्चित् (kaścit) - anyone; प्रमादात् (pramādāt) - from negligence; न (na) - not; उपयुज्यते (upayujyate) - is employed; तेन (tena) - by that; द्वारेण (dvāreṇa) - by the gate; शत्रुभ्यः (śatrubhyaḥ) - from enemies; क्षीयते (kṣīyate) - is diminished; सबलः (sabalaḥ) - with strength; रिपुः (ripuḥ) - enemy;]
(Indeed, anyone joined with forces is not employed from negligence. By that gate, the enemy with strength is diminished from enemies.)
One who is united with forces is not overcome due to negligence. Through that gate, even a powerful enemy is diminished by the enemies. (2-15-12)
दैन्यं यथाबलवति तथा मोहो बलान्विते। तावुभौ नाशकौ हेतू राज्ञा त्याज्यौ जयार्थिना ॥२-१५-१३॥
dainyaṃ yathābalavati tathā moho balānvite। tāvubhau nāśakau hetū rājñā tyājyau jayārthinā ॥2-15-13॥
[दैन्यं (dainyaṃ) - wretchedness; यथा (yathā) - just as; बलवति (balavati) - in the powerful; तथा (tathā) - so; मोहः (mohaḥ) - delusion; बलान्विते (balānvite) - in the strong; तौ (tau) - those two; उभौ (ubhau) - both; नाशकौ (nāśakau) - destructive; हेतू (hetū) - causes; राज्ञा (rājñā) - by the king; त्याज्यौ (tyājyau) - to be abandoned; जयार्थिना (jayārthinā) - by one desiring victory;]
(Wretchedness in the powerful just as delusion in the strong—both those two are destructive causes; by the king, by one desiring victory, they are to be abandoned.)
Just as wretchedness in the powerful and delusion in the strong are both destructive causes, a king who desires victory should abandon them. (2-15-13)
जरासन्धविनाशं च राज्ञां च परिमोक्षणम्। यदि कुर्याम यज्ञार्थं किं ततः परमं भवेत् ॥२-१५-१४॥
jarāsandhavināśaṃ ca rājñāṃ ca parimokṣaṇam। yadi kuryāma yajñārthaṃ kiṃ tataḥ paramaṃ bhavet॥2-15-14॥
[जरासन्धविनाशम् (jarāsandhavināśam) - destruction of Jarāsandha; च (ca) - and; राज्ञाम् (rājñām) - of the kings; च (ca) - and; परिमोक्षणम् (parimokṣaṇam) - release; यदि (yadi) - if; कुर्याम (kuryāma) - we do; यज्ञार्थम् (yajñārtham) - for the sake of the sacrifice; किम् (kim) - what; ततः (tataḥ) - then; परम् (param) - higher; भवेत् (bhavet) - would be;]
(Destruction of Jarāsandha and release of the kings, if we do for the sake of the sacrifice, what then would be higher?)
If we accomplish the destruction of Jarāsandha and the release of the kings for the sake of the sacrifice, what could be greater than that? (2-15-14)
अनारम्भे तु नियतो भवेदगुणनिश्चयः। गुणान्निःसंशयाद्राजन्नैर्गुण्यं मन्यसे कथम् ॥२-१५-१५॥
anārambhe tu niyato bhaved aguṇa-niścayaḥ। guṇān niḥsaṃśayād rājan nairguṇyaṃ manyase katham ॥2-15-15॥
[अनारम्भे (anārambhe) - in non-commencement; तु (tu) - but; नियतः (niyataḥ) - certain; भवेत् (bhavet) - would be; अगुणनिश्चयः (aguṇa-niścayaḥ) - determination of absence of qualities; गुणान् (guṇān) - qualities; निःसंशयात् (niḥsaṃśayāt) - without doubt; राजन् (rājan) - O king; नैर्गुण्यम् (nairguṇyam) - absence of qualities; मन्यसे (manyase) - you consider; कथम् (katham) - how;]
(But in non-commencement, certainly there would be determination of absence of qualities. Qualities, without doubt, O king, how do you consider absence of qualities?)
But if there is no commencement, then certainly there would be a determination of absence of qualities. O king, without doubt, how do you consider absence of qualities in relation to qualities? (2-15-15)
काषायं सुलभं पश्चान्मुनीनां शममिच्छताम्। साम्राज्यं तु तवेच्छन्तो वयं योत्स्यामहे परैः ॥२-१५-१६॥
kāṣāyaṃ sulabhaṃ paścānmunīnāṃ śamamicchatām। sāmrājyaṃ tu tavecchanto vayaṃ yotsyāmahe paraiḥ ॥2-15-16॥
[काषायम् (kāṣāyam) - ochre robe; सुलभम् (sulabham) - easily obtained; पश्चात् (paścāt) - after; मुनीनाम् (munīnām) - of sages; शमम् (śamam) - tranquility; इच्छताम् (icchatām) - desiring; साम्राज्यम् (sāmrājyam) - sovereignty; तु (tu) - but; तव (tava) - your; इच्छन्तः (icchantaḥ) - desiring; वयम् (vayam) - we; योत्स्यामहे (yotsyāmahe) - shall fight; परैः (paraiḥ) - with others;]
(Ochre robe is easily obtained later by sages desiring tranquility. But desiring your sovereignty, we shall fight with others. (2-15-16))
The ochre robe is easily attained later by sages who seek tranquility. But as for us, desiring your sovereignty, we shall fight with others. (2-15-16)
