02.015
Pancharatra: Yudhisthira wants peace, while Arjuna seeks battle.
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
samrāḍguṇam abhīpsan vai yuṣmān svārthaparāyaṇaḥ। kathaṃ prahiṇuyāṃ bhīmaṃ balāt kevalasāhasāt ॥2-15-1॥
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)
bhīmārjunāvubhau netre mano manye janārdanam। manaścakṣurvihīnasya kīdṛśaṃ jīvitaṃ bhavet ॥2-15-2॥
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)
jarāsandhabalaṃ prāpya duṣpāraṃ bhīmavikramam। śramo hi vaḥ parājayyātkimu tatra viceṣṭitam ॥2-15-3॥
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)
asminnarthāntare yuktamanarthaḥ pratipadyate। yathāhaṃ vimṛśāmyekastattāvacchrūyatāṃ mama ॥2-15-4॥
In this other matter, misfortune is connected. As I consider alone, listen to what I have to say. (2-15-4)
saṃnyāsaṃ rocaye sādhu kāryasyāsya janārdana। pratihanti mano me'dya rājasūyo durāsadaḥ ॥2-15-5॥
O Janardana, I truly prefer renunciation of this act. Today, the Rājasūya sacrifice, which is difficult to accomplish, troubles my mind. (2-15-5)
vaiśampāyana uvāca॥
Vaiśampāyana said.
pārthaḥ prāpya dhanuḥśreṣṭham akṣayyau ca maheṣudhī। rathaṃ dhvajaṃ sabhāṃ caiva yudhiṣṭhiram abhāṣata ॥2-15-6॥
Arjuna, after acquiring the best bow, inexhaustible quivers, great arrows, the chariot, the banner, and the assembly, spoke to Yudhiṣṭhira. (2-15-6)
dhanurastraṃ śarā vīryaṃ pakṣo bhūmiryaśo balam। prāptametanmayā rājan duṣprāpaṃ yadabhīpsitam ॥2-15-7॥
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.
kule janma praśaṁsanti vaidyāḥ sādhu suniṣṭhitāḥ। balena sadṛśaṁ nāsti vīryaṁ tu mama rocate ॥2-15-8॥
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)
kṛtavīryakule jāto nirvīryaḥ kiṃ kariṣyati। kṣatriyaḥ sarvaśo rājanyasya vṛttiḥ parājaye ॥2-15-9॥
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)
sarvair api guṇair hīno vīryavān hi tared ripūn। sarvair api guṇair yukto nirvīryaḥ kiṃ kariṣyati ॥2-15-10॥
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)
dravyabhūtā guṇāḥ sarve tiṣṭhanti hi parākrame। jayasya hetuḥ siddhir hi karma daivaṃ ca saṃśritam ॥2-15-11॥
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)
saṃyukto hi balaiḥ kaścit pramādān nopayujyate। tena dvāreṇa śatrubhyaḥ kṣīyate sabalo ripuḥ॥2-15-12॥
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)
dainyaṃ yathābalavati tathā moho balānvite। tāvubhau nāśakau hetū rājñā tyājyau jayārthinā ॥2-15-13॥
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)
jarāsandhavināśaṃ ca rājñāṃ ca parimokṣaṇam। yadi kuryāma yajñārthaṃ kiṃ tataḥ paramaṃ bhavet॥2-15-14॥
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)
anārambhe tu niyato bhaved aguṇa-niścayaḥ। guṇān niḥsaṃśayād rājan nairguṇyaṃ manyase katham ॥2-15-15॥
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)
kāṣāyaṃ sulabhaṃ paścānmunīnāṃ śamamicchatām। sāmrājyaṃ tu tavecchanto vayaṃ yotsyāmahe paraiḥ ॥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)
