03.034
Core: Bhima condemns Yudhisthira’s gentleness and gives his distorted view of Dharma, artha and Kama.
वैशम्पायन उवाच॥
Vaiśampāyana said.
याज्ञसेन्या वचः श्रुत्वा भीमसेनोऽत्यमर्षणः। निःश्वसन्नुपसङ्गम्य क्रुद्धो राजानमब्रवीत् ॥३-३४-१॥
When Bhīmasena heard the words of Yājñasenī, he, overcome with impatience, sighed, approached the king in anger, and spoke. (3-34-1)
राज्यस्य पदवीं धर्म्यां व्रज सत्पुरुषोचिताम्। धर्मकामार्थहीनानां किं नो वस्तुं तपोवने ॥३-३४-२॥
Go to the righteous position of the kingdom, which is befitting for noble persons; for those deprived of dharma, desire, and wealth, what is the point for us to dwell in the forest of austerities? (3-34-2)
नैव धर्मेण तद्राज्यं नार्जवेन न चौजसा। अक्षकूटमधिष्ठाय हृतं दुर्योधनेन नः ॥३-३४-३॥
That kingdom of ours was not taken away by Duryodhana through righteousness, nor by honesty, nor by strength; it was taken away by him by resorting to the dice-board. (3-34-3)
गोमायुनेव सिंहानां दुर्बलेन बलीयसाम्। आमिषं विघसाशेन तद्वद्राज्यं हि नो हृतम् ॥३-३४-४॥
Just as the jackal, though weak, took the meat from the strong lions, in the same way, our kingdom has indeed been taken away by the eater of remnants. (3-34-4)
धर्मलेशप्रतिच्छन्नः प्रभवं धर्मकामयोः। अर्थमुत्सृज्य किं राजन्दुर्गेषु परितप्यसे ॥३-३४-५॥
O king, with only a trace of virtue covering you, and being the source of virtue and desire, why do you abandon wealth and grieve in the fortresses? (3-34-5)
भवतोऽनुविधानेन राज्यं नः पश्यतां हृतम्। अहार्यमपि शक्रेण गुप्तं गाण्डीवधन्वना ॥३-३४-६॥
Because of your compliance, our kingdom was taken away before our very eyes; even that which could not be taken, protected by Indra and by the wielder of the Gāṇḍīva bow (Arjuna), was lost. (3-34-6)
कुणीनामिव बिल्वानि पङ्गूनामिव धेनवः। हृतमैश्वर्यमस्माकं जीवतां भवतः कृते ॥३-३४-७॥
Just as bilva fruits are for the crippled and cows for the lame, our prosperity has been taken away for your sake, you who are alive. (3-34-7)
भवतः प्रियमित्येवं महद्व्यसनमीदृशम्। धर्मकामे प्रतीतस्य प्रतिपन्नाः स्म भारत ॥३-३४-८॥
O Bhārata, believing that it was dear to you in this way, we have indeed undertaken such a great calamity, trusting in one who desires dharma. (3-34-8)
कर्शयामः स्वमित्राणि नन्दयामश्च शात्रवान्। आत्मानं भवतः शास्त्रे नियम्य भरतर्षभ ॥३-३४-९॥
We torment our own friends and gladden our enemies; restrain yourself in your śāstra, O best of the Bharatas. (3-34-9)
यद्वयं न तदैवैतान्धार्तराष्ट्रान्निहन्महि। भवतः शास्त्रमादाय तन्नस्तपति दुष्कृतम् ॥३-३४-१०॥
Because we did not slay these sons of Dhṛtarāṣṭra at that time, having followed your injunction, that evil deed now afflicts us. (3-34-10)
अथैनामन्ववेक्षस्व मृगचर्यामिवात्मनः। अवीराचरितां राजन्न बलस्थैर्निषेविताम् ॥३-३४-११॥
Now, O king, examine this matter yourself, as you would the wandering of deer; it has not been practiced by heroes, but only by those stationed in the army. (3-34-11)
यां न कृष्णो न बीभत्सुर्नाभिमन्युर्न सृञ्जयः। न चाहमभिनन्दामि न च माद्रीसुतावुभौ ॥३-३४-१२॥
The one whom neither Kṛṣṇa, nor Arjuna, nor Abhimanyu, nor Yudhiṣṭhira, nor I approve, nor do both the sons of Mādrī (Nakula and Sahadeva) (3-34-12).
भवान्धर्मो धर्म इति सततं व्रतकर्शितः। कच्चिद्राजन्न निर्वेदादापन्नः क्लीबजीविकाम् ॥३-३४-१३॥
You, who are always devoted to righteousness and worn out by vows, O king, have not, I hope, fallen into an unmanly way of life out of despair. (3-34-13)
दुर्मनुष्या हि निर्वेदमफलं सर्वघातिनम्। अशक्ताः श्रियमाहर्तुमात्मनः कुर्वते प्रियम् ॥३-३४-१४॥
Wicked people indeed consider despondency, which is fruitless and destroys everything, as dear; those incapable of obtaining prosperity for themselves do what pleases them. (3-34-14)
स भवान्दृष्टिमाञ्शक्तः पश्यन्नात्मनि पौरुषम्। आनृशंस्यपरो राजन्नानर्थमवबुध्यसे ॥३-३४-१५॥
O king, you, endowed with vision and capability, seeing manliness in yourself and devoted to compassion, do not perceive evil. (3-34-15)
अस्मानमी धार्तराष्ट्राः क्षममाणानलं सतः। अशक्तानेव मन्यन्ते तद्दुःखं नाहवे वधः ॥३-३४-१६॥
These sons of Dhṛtarāṣṭra think us, who are enduring and worthy, to be as if incapable; that is a pain, not the slaughter in battle. (3-34-16)
तत्र चेद्युध्यमानानामजिह्ममनिवर्तिनाम्। सर्वशो हि वधः श्रेयान्प्रेत्य लोकाँल्लभेमहि ॥३-३४-१७॥
There, if among those fighting, who are straightforward and do not turn back, it is indeed better to be slain entirely, for having died, we may obtain the worlds. (3-34-17)
अथ वा वयमेवैतान्निहत्य भरतर्षभ। आददीमहि गां सर्वां तथापि श्रेय एव नः ॥३-३४-१८॥
Yet, even if we, O bull among the Bharatas, were to slay these men and take possession of the entire earth, still, only what is better is for us. (3-34-18)
सर्वथा कार्यमेतन्नः स्वधर्ममनुतिष्ठताम्। काङ्क्षतां विपुलां कीर्तिं वैरं प्रतिचिकीर्षताम् ॥३-३४-१९॥
This action, our own duty, must always be performed; it is for those who desire great fame and wish to retaliate against enmity. (3-34-19)
आत्मार्थं युध्यमानानां विदिते कृत्यलक्षणे। अन्यैरपहृते राज्ये प्रशंसैव न गर्हणा ॥३-३४-२०॥
When warriors fight for their own purpose, and the nature of duty is understood, if the kingdom is taken away by others, there is only praise, not blame. (3-34-20)
कर्शनार्थो हि यो धर्मो मित्राणामात्मनस्तथा। व्यसनं नाम तद्राजन्न स धर्मः कुधर्म तत् ॥३-३४-२१॥
O king, any dharma which is intended to harm friends or oneself is called misfortune; that is not dharma, but bad dharma. (3-34-21)
सर्वथा धर्मनित्यं तु पुरुषं धर्मदुर्बलम्। जहतस्तात धर्मार्थौ प्रेतं दुःखसुखे यथा ॥३-३४-२२॥
O dear one, a man who is always devoted to dharma in every way, but is weak in dharma, having abandoned dharma and artha, is like a dead person with regard to pain and pleasure. (3-34-22)
यस्य धर्मो हि धर्मार्थं क्लेशभाङ्न स पण्डितः। न स धर्मस्य वेदार्थं सूर्यस्यान्धः प्रभामिव ॥३-३४-२३॥
He whose righteousness is not for the sake of righteousness but is accompanied by suffering is not wise. He does not understand the meaning of righteousness in the Veda, just as a blind man does not perceive the light of the sun. (3-34-23)
यस्य चार्थार्थमेवार्थः स च नार्थस्य कोविदः। रक्षते भृतकोऽरण्यं यथा स्यात्तादृगेव सः ॥३-३४-२४॥
He whose wealth is only for the sake of wealth, and who is not wise regarding wealth, protects the forest like a hired servant would; such is he. (3-34-24)
अतिवेलं हि योऽर्थार्थी नेतरावनुतिष्ठति। स वध्यः सर्वभूतानां ब्रह्महेव जुगुप्सितः ॥३-३४-२५॥
He who, being a seeker of wealth, does not wait for others and acts at an improper time is considered deserving of death by all beings and is despised even by Brahman. (3-34-25)
सततं यश्च कामार्थी नेतरावनुतिष्ठति। मित्राणि तस्य नश्यन्ति धर्मार्थाभ्यां च हीयते ॥३-३४-२६॥
He who always seeks pleasure and does not follow the ways of others, his friends perish and he is deprived of both righteousness and wealth. (3-34-26)
तस्य धर्मार्थहीनस्य कामान्ते निधनं ध्रुवम्। कामतो रममाणस्य मीनस्येवाम्भसः क्षये ॥३-३४-२७॥
For one who is devoid of dharma and artha, destruction at the end of desire is certain, just as for a fish delighting in desire, destruction is certain when the water is gone. (3-34-27)
तस्माद्धर्मार्थयोर्नित्यं न प्रमाद्यन्ति पण्डिताः। प्रकृतिः सा हि कामस्य पावकस्यारणिर्यथा ॥३-३४-२८॥
Therefore, the wise are never negligent regarding dharma and artha. For nature is indeed to desire what the fire-stick is to fire, just as (the fire-stick produces fire). (3-34-28)
सर्वथा धर्ममूलोऽर्थो धर्मश्चार्थपरिग्रहः। इतरेतरयोनी तौ विद्धि मेघोदधी यथा ॥३-३४-२९॥
In every way, artha is rooted in dharma, and dharma is supported by the acceptance of artha. Know that these two are mutually the source of each other, just like the cloud and the ocean. (3-34-29)
द्रव्यार्थस्पर्शसंयोगे या प्रीतिरुपजायते। स कामश्चित्तसङ्कल्पः शरीरं नास्य विद्यते ॥३-३४-३०॥
The pleasure that arises from the union of contact with substance and object is called desire and is a resolve of the mind; it has no physical body. (3-34-30)
अर्थार्थी पुरुषो राजन्बृहन्तं धर्ममृच्छति। अर्थमृच्छति कामार्थी न कामादन्यमृच्छती ॥३-३४-३१॥
O king, a man who seeks wealth attains great dharma; one who seeks pleasure attains wealth, but from pleasure, one attains nothing else. (3-34-31)
न हि कामेन कामोऽन्यः साध्यते फलमेव तत्। उपयोगात्फलस्येव काष्ठाद्भस्मेव पण्डितः ॥३-३४-३२॥
Indeed, one desire is not fulfilled by another desire; only the fruit is attained. From the use of the fruit, just as from wood, ashes result—so does the wise one. (3-34-32)
इमाञ्शकुनिकान्राजन्हन्ति वैतंसिको यथा। एतद्रूपमधर्मस्य भूतेषु च विहिंसताम् ॥३-३४-३३॥
O king, just as a bird-catcher kills these birds, so this is the nature of unrighteousness among beings and those who commit violence. (3-34-33)
कामाल्लोभाच्च धर्मस्य प्रवृत्तिं यो न पश्यति। स वध्यः सर्वभूतानां प्रेत्य चेह च दुर्मतिः ॥३-३४-३४॥
He who, due to desire and greed, does not see the activity of dharma is deserving to be killed by all beings, both after death and here, as he is evil-minded. (3-34-34)
व्यक्तं ते विदितो राजन्नर्थो द्रव्यपरिग्रहः। प्रकृतिं चापि वेत्थास्य विकृतिं चापि भूयसीम् ॥३-३४-३५॥
O king, the meaning and acquisition of substance are manifest and known to you; you also know the nature of this and its greater modification. (3-34-35)
तस्य नाशं विनाशं वा जरया मरणेन वा। अनर्थमिति मन्यन्ते सोऽयमस्मासु वर्तते ॥३-३४-३६॥
They consider his destruction, whether by complete ruin, old age, or death, as misfortune; this is present among us. (3-34-36)
इन्द्रियाणां च पञ्चानां मनसो हृदयस्य च। विषये वर्तमानानां या प्रीतिरुपजायते ॥ स काम इति मे बुद्धिः कर्मणां फलमुत्तमम् ॥३-३४-३७॥
My understanding is that the pleasure which arises in the senses, the five, the mind, and the heart, when they abide in the object, that is called desire; this is the supreme fruit of actions. (3-34-37)
एवमेव पृथग्दृष्ट्वा धर्मार्थौ काममेव च। न धर्मपर एव स्यान्न चार्थपरमो नरः ॥ न कामपरमो वा स्यात्सर्वान्सेवेत सर्वदा ॥३-३४-३८॥
Thus, having considered dharma, artha, and kāma separately, a man should not be devoted solely to dharma, nor solely to artha, nor solely to kāma; he should always pursue all of them. (3-34-38)
धर्मं पूर्वं धनं मध्ये जघन्ये काममाचरेत्। अहन्यनुचरेदेवमेष शास्त्रकृतो विधिः ॥३-३४-३९॥
One should pursue righteousness first, wealth next, and desire in the lowest place; during the day, one should act accordingly—this is the rule established by the śāstra. (3-34-39)
कामं पूर्वं धनं मध्ये जघन्ये धर्ममाचरेत्। वयस्यनुचरेदेवमेष शास्त्रकृतो विधिः ॥३-३४-४०॥
One should pursue desire first, wealth in the middle, and in the last stage practice duty; in old age, one should act accordingly. This is the rule prescribed by the scriptures. (3-34-40)
धर्मं चार्थं च कामं च यथावद्वदतां वर। विभज्य काले कालज्ञः सर्वान्सेवेत पण्डितः ॥३-३४-४१॥
O best of speakers, the wise person who knows the proper time should pursue righteousness, wealth, and desire, properly dividing them according to time. (3-34-41)
मोक्षो वा परमं श्रेय एष राजन्सुखार्थिनाम्। प्राप्तिर्वा बुद्धिमास्थाय सोपायं कुरुनन्दन ॥३-३४-४२॥
O king, for those who desire happiness, this is the supreme good—either liberation or attainment, achieved by resorting to intellect and proper means, O joy of the Kurus. (3-34-42)
तद्वाशु क्रियतां राजन्प्राप्तिर्वाप्यधिगम्यताम्। जीवितं ह्यातुरस्येव दुःखमन्तरवर्तिनः ॥३-३४-४३॥
O king, let that be done quickly, or let the objective be attained; for the life of one who is afflicted is like suffering for one who is inwardly troubled. (3-34-43)
विदितश्चैव ते धर्मः सततं चरितश्च ते। जानते त्वयि शंसन्ति सुहृदः कर्मचोदनाम् ॥३-३४-४४॥
Your duty, which is well known and always practiced by you, is recognized; your friends praise in you the incitement to action. (3-34-44)
दानं यज्ञः सतां पूजा वेदधारणमार्जवम्। एष धर्मः परो राजन्फलवान्प्रेत्य चेह च ॥३-३४-४५॥
Gift, sacrifice, worship of the virtuous, maintenance of the Veda, and straightforwardness—this is the supreme duty, O king, which yields results both in this world and after death. (3-34-45)
एष नार्थविहीनेन शक्यो राजन्निषेवितुम्। अखिलाः पुरुषव्याघ्र गुणाः स्युर्यद्यपीतरे ॥३-३४-४६॥
O king, this cannot be practiced by one who is without wealth. All virtues, O tiger among men, may be found even in others. (3-34-46)
धर्ममूलं जगद्राजन्नान्यद्धर्माद्विशिष्यते। धर्मश्चार्थेन महता शक्यो राजन्निषेवितुम् ॥३-३४-४७॥
O king, the world is founded upon dharma; nothing surpasses dharma. And, O king, dharma can be practiced with great wealth. (3-34-47)
न चार्थो भैक्षचर्येण नापि क्लैब्येन कर्हिचित्। वेत्तुं शक्यः सदा राजन्केवलं धर्मबुद्धिना ॥३-३४-४८॥
O king, the purpose can never be known either by mendicancy or by unmanliness, but only by the intellect of dharma. (3-34-48)
प्रतिषिद्धा हि ते याच्ञा यया सिध्यति वै द्विजः। तेजसैवार्थलिप्सायां यतस्व पुरुषर्षभ ॥३-३४-४९॥
Begging, by which accomplishment is achieved, is indeed forbidden for you, O twice-born; strive only by your own energy for the desire for wealth, O best of men. (3-34-49)
भैक्षचर्या न विहिता न च विट्शूद्रजीविका। क्षत्रियस्य विशेषेण धर्मस्तु बलमौरसम् ॥३-३४-५०॥
The practice of begging and the livelihood of actors or servants are not prescribed for a kṣatriya; especially, the duty of a kṣatriya is strength by birth. (3-34-50)
उदारमेव विद्वांसो धर्मं प्राहुर्मनीषिणः। उदारं प्रतिपद्यस्व नावरे स्थातुमर्हसि ॥३-३४-५१॥
The learned and wise have indeed declared noble conduct as duty; you should adopt nobility and ought not to remain in what is inferior. (3-34-51)
अनुबुध्यस्व राजेन्द्र वेत्थ धर्मान्सनातनान्। क्रूरकर्माभिजातोऽसि यस्मादुद्विजते जनः ॥३-३४-५२॥
O king, understand and know the eternal dharmas; since you are born of cruel deeds, people are afraid of you. (3-34-52)
प्रजापालनसम्भूतं फलं तव न गर्हितम्। एष ते विहितो राजन्धात्रा धर्मः सनातनः ॥३-३४-५३॥
The result that comes from protecting your subjects is not blameworthy for you. This is your eternal duty, O king, ordained by the Creator. (3-34-53)
तस्माद्विचलितः पार्थ लोके हास्यं गमिष्यसि। स्वधर्माद्धि मनुष्याणां चलनं न प्रशस्यते ॥३-३४-५४॥
Therefore, O Pārtha, if you deviate, you will become an object of ridicule in the world. For human beings, deviation from their own duty is never approved. (3-34-54)
स क्षात्रं हृदयं कृत्वा त्यक्त्वेदं शिथिलं मनः। वीर्यमास्थाय कौन्तेय धुरमुद्वह धुर्यवत् ॥३-३४-५५॥
O son of Kunti, make your heart that of a warrior, abandon this weakness of mind, assume strength, and bear your burden like a true bearer. (3-34-55)
न हि केवलधर्मात्मा पृथिवीं जातु कश्चन। पार्थिवो व्यजयद्राजन्न भूतिं न पुनः श्रियम् ॥३-३४-५६॥
O king, no king who is solely righteous has ever conquered the earth, nor has he attained prosperity or wealth again. (3-34-56)
जिह्वां दत्त्वा बहूनां हि क्षुद्राणां लुब्धचेतसाम्। निकृत्या लभते राज्यमाहारमिव शल्यकः ॥३-३४-५७॥
By deceiving and using the words of many petty, greedy-minded people, one obtains a kingdom, just as a heron obtains its food. (3-34-57)
भ्रातरः पूर्वजाताश्च सुसमृद्धाश्च सर्वशः। निकृत्या निर्जिता देवैरसुराः पाण्डवर्षभ ॥३-३४-५८॥
O bull among the Pāṇḍavas, the asuras, who were brothers born before and very prosperous in every way, were defeated by the gods through deceit. (3-34-58)
एवं बलवतः सर्वमिति बुद्ध्वा महीपते। जहि शत्रून्महाबाहो परां निकृतिमास्थितः ॥३-३४-५९॥
O king, having thus understood everything about the powerful, destroy the enemies, O mighty-armed one, who have resorted to supreme deceit. (3-34-59)
न ह्यर्जुनसमः कश्चिद्युधि योद्धा धनुर्धरः। भविता वा पुमान्कश्चिन्मत्समो वा गदाधरः ॥३-३४-६०॥
There is truly no one in battle, a warrior and bearer of the bow, equal to Arjuna; nor will there be any man equal to me, the bearer of the mace, or anyone else. (3-34-60)
सत्त्वेन कुरुते युद्धं राजन्सुबलवानपि। न प्रमाणेन नोत्साहात्सत्त्वस्थो भव पाण्डव ॥३-३४-६१॥
O Pāṇḍava, even the strong wage battle by strength of character, O king; not by mere measure or enthusiasm. Therefore, be established in strength of character. (3-34-61)
सत्त्वं हि मूलमर्थस्य वितथं यदतोऽन्यथा। न तु प्रसक्तं भवति वृक्षच्छायेव हैमनी ॥३-३४-६२॥
Essence is truly the foundation of purpose; whatever is otherwise is false. But it does not endure, like the shade of a tree in winter. (3-34-62)
अर्थत्यागो हि कार्यः स्यादर्थं श्रेयांसमिच्छता। बीजौपम्येन कौन्तेय मा ते भूदत्र संशयः ॥३-३४-६३॥
Indeed, one who desires the greater good should abandon wealth; by the analogy of the seed, O son of Kunti, let there be no doubt about this for you. (3-34-63)
अर्थेन तु समोऽनर्थो यत्र लभ्येत नोदयः। न तत्र विपणः कार्यः खरकण्डूयितं हि तत् ॥३-३४-६४॥
But where misfortune equal to wealth is obtained and not gain, trade should not be conducted there; for that is truly like scratching a donkey. (3-34-64)
एवमेव मनुष्येन्द्र धर्मं त्यक्त्वाल्पकं नरः। बृहन्तं धर्ममाप्नोति स बुद्ध इति निश्चितः ॥३-३४-६५॥
In this way, O best of men, when a man abandons a lesser duty, he attains a greater one; such a person is certainly wise. (3-34-65)
अमित्रं मित्रसम्पन्नं मित्रैर्भिन्दन्ति पण्डिताः। भिन्नैर्मित्रैः परित्यक्तं दुर्बलं कुरुते वशे ॥३-३४-६६॥
Wise men separate an enemy who is supported by friends through his own friends; one who is abandoned by divided friends becomes weak and is brought under control. (3-34-66)
सत्त्वेन कुरुते युद्धं राजन्सुबलवानपि। नोद्यमेन न होत्राभिः सर्वाः स्वीकुरुते प्रजाः ॥३-३४-६७॥
O king, even a very strong person engages in battle through strength of character; not by mere effort or sacrifices does one gain all subjects. (3-34-67)
सर्वथा संहतैरेव दुर्बलैर्बलवानपि। अमित्रः शक्यते हन्तुं मधुहा भ्रमरैरिव ॥३-३४-६८॥
In every way, even a strong enemy can be killed by the weak when they are united, just as bees can kill the honey-taker. (3-34-68)
यथा राजन्प्रजाः सर्वाः सूर्यः पाति गभस्तिभिः। अत्ति चैव तथैव त्वं सवितुः सदृशो भव ॥३-३४-६९॥
O king, just as the Sun protects all beings with his rays and also consumes them, in the same way, you should be like Savitṛ. (3-34-69)
एतद्ध्यपि तपो राजन्पुराणमिति नः श्रुतम्। विधिना पालनं भूमेर्यत्कृतं नः पितामहैः ॥३-३४-७०॥
O king, we have indeed heard that this too is an ancient austerity: the protection of the earth as performed by our forefathers according to ordinance. (3-34-70)
अपेयात्किल भाः सूर्याल्लक्ष्मीश्चन्द्रमसस्तथा। इति लोको व्यवसितो दृष्ट्वेमां भवतो व्यथाम् ॥३-३४-७१॥
Indeed, seeing your distress, the world has concluded that the light has departed from the sun and splendour from the moon. (3-34-71)
भवतश्च प्रशंसाभिर्निन्दाभिरितरस्य च। कथायुक्ताः परिषदः पृथग्राजन्समागताः ॥३-३४-७२॥
O king, assemblies gathered separately, some engaged in conversation with praises of you and censures of the other. (3-34-72)
इदमभ्यधिकं राजन्ब्राह्मणा गुरवश्च ते। समेताः कथयन्तीह मुदिताः सत्यसन्धताम् ॥३-३४-७३॥
O king, the brāhmaṇas and your elders, having assembled here, are joyfully speaking of your truthfulness. (3-34-73)
यन्न मोहान्न कार्पण्यान्न लोभान्न भयादपि। अनृतं किञ्चिदुक्तं ते न कामान्नार्थकारणात् ॥३-३४-७४॥
Whatever falsehood you may have spoken, it was not due to delusion, misery, greed, or even fear, nor was it from desire or for the sake of gain. (3-34-74)
यदेनः कुरुते किञ्चिद्राजा भूमिमवाप्नुवन्। सर्वं तन्नुदते पश्चाद्यज्ञैर्विपुलदक्षिणैः ॥३-३४-७५॥
Whatever sin a king commits in acquiring the earth, he removes all of it afterwards by performing sacrifices with abundant gifts. (3-34-75)
ब्राह्मणेभ्यो ददद्ग्रामान्गाश्च राजन्सहस्रशः। मुच्यते सर्वपापेभ्यस्तमोभ्य इव चन्द्रमाः ॥३-३४-७६॥
O king, by giving villages and cows by the thousands to Brāhmaṇas, one is freed from all sins, just as the moon is freed from darkness. (3-34-76)
पौरजानपदाः सर्वे प्रायशः कुरुनन्दन। सवृद्धबालाः सहिताः शंसन्ति त्वां युधिष्ठिर ॥३-३४-७७॥
O Yudhiṣṭhira, delight of the Kurus, all the citizens and country people, along with elders and children, generally praise you together. (3-34-77)
श्वदृतौ क्षीरमासक्तं ब्रह्म वा वृषले यथा। सत्यं स्तेने बलं नार्यां राज्यं दुर्योधने तथा ॥३-३४-७८॥
Just as milk in a dog's trough or the Veda in the hands of a śūdra, so too is truth with a thief, strength with a woman, and a kingdom with Duryodhana. (3-34-78)
इति निर्वचनं लोके चिरं चरति भारत। अपि चैतत्स्त्रियो बालाः स्वाध्यायमिव कुर्वते ॥३-३४-७९॥
Thus, O Bhārata, this explanation has long circulated in the world. Moreover, these women and girls practice it as if it were self-study. (3-34-79)
स भवान्रथमास्थाय सर्वोपकरणान्वितम्। त्वरमाणोऽभिनिर्यातु चिरमर्थोपपादकम् ॥३-३४-८०॥
Your honour should quickly mount the chariot equipped with all accessories and depart at once, for it will accomplish the purpose for a long time. (3-34-80)
वाचयित्वा द्विजश्रेष्ठानद्यैव गजसाह्वयम्। अस्त्रविद्भिः परिवृतो भ्रातृभिर्दृढधन्विभिः ॥ आशीविषसमैर्वीरैर्मरुद्भिरिव वृत्रहा ॥३-३४-८१॥
Having the best of the twice-born recite, he went today itself to Gajasahvaya, surrounded by weapon-experts, his brothers with strong bows, and heroes as fierce as venomous serpents, just as Vṛtrahā (Indra) is surrounded by the Maruts. (3-34-81)
अमित्रांस्तेजसा मृद्नन्नसुरेभ्य इवारिहा। श्रियमादत्स्व कौन्तेय धार्तराष्ट्रान्महाबल ॥३-३४-८२॥
O son of Kunti, crushing your enemies by your brilliance like the destroyer of enemies among the asuras, seize prosperity from the mighty sons of Dhritarashtra. (3-34-82)
न हि गाण्डीवमुक्तानां शराणां गार्ध्रवाससाम्। स्पर्शमाशीविषाभानां मर्त्यः कश्चन संसहेत् ॥३-३४-८३॥
Indeed, no mortal could endure the touch of the vulture-feathered arrows released from Gāṇḍīva, which are like poisonous serpents. (3-34-83)
न स वीरो न मातङ्गो न सदश्वोऽस्ति भारत। यः सहेत गदावेगं मम क्रुद्धस्य संयुगे ॥३-३४-८४॥
O Bhārata, neither a hero, nor an elephant, nor a fine horse is he who can withstand the force of my mace when I am enraged in battle. (3-34-84)
सृञ्जयैः सह कैकेयैर्वृष्णीनामृषभेण च। कथं स्विद्युधि कौन्तेय राज्यं न प्राप्नुयामहे ॥३-३४-८५॥
With the Sṛñjayas, the Kaikeyas, and the chief of the Vṛṣṇis on our side, O son of Kunti, how could we possibly not win the kingdom in battle? (3-34-85)
