03.034
Core: Bhima condemns Yudhisthira’s gentleness and gives his distorted view of Dharma, artha and Kama.
vaiśampāyana uvāca॥
Vaiśampāyana said.
yājñasenyā vacaḥ śrutvā bhīmaseno’tyamarṣaṇaḥ। niḥśvasannupasaṅgamya kruddho rājānamabravīt ॥3-34-1॥
When Bhīmasena heard the words of Yājñasenī, he, overcome with impatience, sighed, approached the king in anger, and spoke. (3-34-1)
rājyasya padavīṃ dharmyāṃ vraja satpuruṣocitām। dharmakāmārthahīnānāṃ kiṃ no vastuṃ tapovane ॥3-34-2॥
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)
naiva dharmeṇa tadrājyaṃ nārjavena na caujasā। akṣakūṭamadhiṣṭhāya hṛtaṃ duryodhanena naḥ ॥3-34-3॥
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)
gomāyuneva siṃhānāṃ durbalena balīyasām। āmiṣaṃ vighasāśena tadvadrājyaṃ hi no hṛtam ॥3-34-4॥
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)
dharmaleśapraticchannaḥ prabhavaṃ dharmakāmayoḥ। artham utsṛjya kiṃ rājan durgeṣu paritapyase ॥3-34-5॥
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)
bhavato'nuvidhānena rājyaṃ naḥ paśyatāṃ hṛtam। ahāryam api śakreṇa guptaṃ gāṇḍīvadhanvanā ॥3-34-6॥
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)
kuṇīnām iva bilvāni paṅgūnām iva dhenavaḥ। hṛtam-aiśvaryam-asmākaṃ jīvatāṃ bhavataḥ kṛte ॥3-34-7॥
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)
bhavataḥ priyam ity evaṃ mahad vyasanam īdṛśam। dharma-kāme pratītasya pratipannāḥ sma bhārata ॥3-34-8॥
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)
karśayāmaḥ svamitrāṇi nandayāmaś ca śātravān। ātmānaṃ bhavataḥ śāstre niyamya bharatarṣabha ॥3-34-9॥
We torment our own friends and gladden our enemies; restrain yourself in your śāstra, O best of the Bharatas. (3-34-9)
yad vayaṃ na tadaivaitān dhārtarāṣṭrān nihanmāhi। bhavataḥ śāstram ādāya tan nas tapati duṣkṛtam ॥3-34-10॥
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)
athaināmanvavekṣasva mṛgacaryāmivātmanaḥ। avīrācaritāṃ rājanna balasthairniṣevitām ॥3-34-11॥
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)
yāṃ na kṛṣṇo na bībhatsur nābhimanyur na sṛñjayaḥ। na cāham abhinandāmi na ca mādrīsutāv ubhau ॥3-34-12॥
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).
bhavāndharmo dharma iti satataṃ vratakarśitaḥ। kaccidrājanna nirvedādāpannaḥ klībajīvikām ॥3-34-13॥
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)
durmanuṣyā hi nirvedam aphalaṃ sarvaghātinam। aśaktāḥ śriyam āhartum ātmanaḥ kurvate priyam ॥3-34-14॥
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)
sa bhavān dṛṣṭimān śaktaḥ paśyan ātmani pauruṣam। ānṛśaṁsyaparaḥ rājan nānartham avabudhyase ॥3-34-15॥
O king, you, endowed with vision and capability, seeing manliness in yourself and devoted to compassion, do not perceive evil. (3-34-15)
asmānamī dhārtarāṣṭrāḥ kṣamamāṇānalaṃ sataḥ। aśaktāneva manyante tadduḥkhaṃ nāhave vadhaḥ ॥3-34-16॥
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)
tatra ced yudhyamānānām ajihmam anivartinām। sarvaśo hi vadhaḥ śreyān pretya lokāṁl labhemahi॥3-34-17॥
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)
atha vā vayam eva etān nihatya bharatarṣabha। ādadīmahi gāṃ sarvāṃ tathā api śreya eva naḥ ॥3-34-18॥
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)
sarvathā kāryam etan naḥ svadharmam anutiṣṭhatām। kāṅkṣatāṃ vipulāṃ kīrtiṃ vairaṃ praticikīrṣatām ॥3-34-19॥
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)
ātmārthaṃ yudhyamānānāṃ vidite kṛtyalakṣaṇe। anyairapahṛte rājye praśaṃsaiva na garhaṇā ॥3-34-20॥
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)
karśanārtho hi yo dharmo mitrāṇām ātmanas tathā। vyasanaṃ nāma tad rājann sa dharmaḥ kudharma tat ॥3-34-21॥
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)
sarvathā dharmanityaṃ tu puruṣaṃ dharmadurbalam। jahatastāta dharmārthau pretaṃ duḥkhasukhe yathā ॥3-34-22॥
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)
yasya dharmo hi dharmārthaṃ kleśabhāṅ na sa paṇḍitaḥ। na sa dharmasya vedārthaṃ sūryasyāndhaḥ prabhām iva ॥3-34-23॥
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)
yasya cārthārthamevāarthaḥ sa ca nārthasya kovidaḥ। rakṣate bhṛtako'raṇyaṃ yathā syāttādṛgeva saḥ ॥3-34-24॥
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)
ativelaṃ hi yo'rthārthī netarāvanutiṣṭhati। sa vadhyaḥ sarvabhūtānāṃ brahmaheva jugupsitaḥ ॥3-34-25॥
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)
satataṃ yaś ca kāmārthī netarāvanutiṣṭhati। mitrāṇi tasya naśyanti dharmārthābhyāṃ ca hīyate ॥3-34-26॥
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)
tasya dharmārthahīnasya kāmānte nidhanaṃ dhruvam। kāmato ramamāṇasya mīnasyevāmbhasaḥ kṣaye ॥3-34-27॥
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)
tasmāddharmārthayornityaṃ na pramādyanti paṇḍitāḥ। prakṛtiḥ sā hi kāmasya pāvakasyaāraṇiryathā ॥3-34-28॥
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)
sarvathā dharmamūlo'rtho dharmaścārthaparigrahaḥ। itaretarayonī tau viddhi meghodadhī yathā ॥3-34-29॥
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)
dravyārthasparśasaṃyoge yā prītir upajāyate। sa kāmaś cittasaṅkalpaḥ śarīraṃ nāsya vidyate ॥3-34-30॥
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)
arthārthī puruṣo rājanbṛhantaṃ dharmamṛcchati। arthamṛcchati kāmārthī na kāmādanyamṛcchatī ॥3-34-31॥
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)
na hi kāmena kāmo'nyaḥ sādhyate phalameva tat। upayogāt phalasyeva kāṣṭhād bhasmeva paṇḍitaḥ ॥3-34-32॥
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)
imāñśakunikānrājan hanti vaitaṃsiko yathā। etadrūpam adharmasya bhūteṣu ca vihiṃsatām ॥3-34-33॥
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)
kāmāllobhācca dharmasya pravṛttiṃ yo na paśyati। sa vadhyaḥ sarvabhūtānāṃ pretya ceha ca durmatiḥ ॥3-34-34॥
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)
vyaktaṃ te vidito rājann artho dravyaparigrahaḥ। prakṛtiṃ cāpi vetthāsya vikṛtiṃ cāpi bhūyasīm ॥3-34-35॥
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)
tasya nāśaṃ vināśaṃ vā jarayā maraṇena vā। anartham iti manyante so'ayam asmāsu vartate ॥3-34-36॥
They consider his destruction, whether by complete ruin, old age, or death, as misfortune; this is present among us. (3-34-36)
indriyāṇāṃ ca pañcānāṃ manaso hṛdayasya ca। viṣaye vartamānānāṃ yā prītir upajāyate ॥ sa kāma iti me buddhiḥ karmaṇāṃ phalam uttamam ॥3-34-37॥
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)
evameva pṛthagdṛṣṭvā dharmārthau kāmameva ca। na dharmapara eva syānna cārthaparamō naraḥ ॥ na kāmaparamō vā syātsarvānsevet sarvadā ॥3-34-38॥
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)
dharmaṃ pūrvaṃ dhanaṃ madhye jaghanye kāmam ācaret। ahany anucared evam eṣa śāstrakṛto vidhiḥ ॥3-34-39॥
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)
kāmaṃ pūrvaṃ dhanaṃ madhye jaghanye dharmam ācaret। vayasy anucaret evam eṣa śāstrakṛto vidhiḥ ॥3-34-40॥
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)
dharmaṃ cārthaṃ ca kāmaṃ ca yathāvad vadatāṃ vara। vibhajya kāle kālajñaḥ sarvān seveta paṇḍitaḥ ॥3-34-41॥
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)
mokṣo vā paramaṃ śreya eṣa rājan sukhārthinām। prāptir vā buddhim āsthāya sopāyaṃ kurunandana ॥3-34-42॥
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)
tadvāśu kriyatāṃ rājanprāptirvāpyadhigamyatām। jīvitaṃ hyāturasyeva duḥkhamantaravartinaḥ ॥3-34-43॥
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)
viditaś caiva te dharmaḥ satataṃ caritaś ca te। jānante tvayi śaṃsanti suhṛdaḥ karmacodanām ॥3-34-44॥
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)
dānaṃ yajñaḥ satāṃ pūjā vedadhāraṇam ārjavam। eṣa dharmaḥ paro rājan phalavān pretya ca iha ca ॥3-34-45॥
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)
eṣa nārthavihīnena śakyo rājan niṣevitum। akhilāḥ puruṣavyāghra guṇāḥ syur yady apītare ॥3-34-46॥
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)
dharmamūlaṃ jagad rājann ānyad dharmād viśiṣyate। dharmaś cārthena mahatā śakyo rājan niṣevitum ॥3-34-47॥
O king, the world is founded upon dharma; nothing surpasses dharma. And, O king, dharma can be practiced with great wealth. (3-34-47)
na cārtho bhaikṣacaryeṇa nāpi klaibyena karhicit। vettuṃ śakyaḥ sadā rājan kevalaṃ dharmabuddhinā ॥3-34-48॥
O king, the purpose can never be known either by mendicancy or by unmanliness, but only by the intellect of dharma. (3-34-48)
pratiṣiddhā hi te yācñā yayā sidhyati vai dvijaḥ। tejasā eva arthalipsāyāṃ yatasva puruṣarṣabha ॥3-34-49॥
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)
bhaikṣacaryā na vihitā na ca viṭśūdrajīvikā। kṣatriyasya viśeṣeṇa dharmas tu balamaurasam ॥3-34-50॥
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)
udārameva vidvāṃso dharmaṃ prāhurmanīṣiṇaḥ। udāraṃ pratipadyasva nāvare sthātumarhasi ॥3-34-51॥
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)
anubudhyasva rājendra vettha dharmān sanātanān। krūrakarmābhijāto'si yasmād udvijate janaḥ ॥3-34-52॥
O king, understand and know the eternal dharmas; since you are born of cruel deeds, people are afraid of you. (3-34-52)
prajāpālanasambhūtaṃ phalaṃ tava na garhitam। eṣa te vihito rājan dhātrā dharmaḥ sanātanaḥ ॥3-34-53॥
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)
tasmād vicalitaḥ pārtha loke hāsyaṃ gamiṣyasi। svadharmād dhi manuṣyāṇāṃ calanaṃ na praśasyate ॥3-34-54॥
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)
sa kṣātraṃ hṛdayaṃ kṛtvā tyaktvedaṃ śithilaṃ manaḥ। vīryam āsthāya kaunteya dhuram udvaha dhuryavat ॥3-34-55॥
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)
na hi kevaladharmātmā pṛthivīṃ jātu kaścana। pārthivo vyajayadraajanna bhūtiṃ na punaḥ śriyam ॥3-34-56॥
O king, no king who is solely righteous has ever conquered the earth, nor has he attained prosperity or wealth again. (3-34-56)
jihvāṃ dattvā bahūnāṃ hi kṣudrāṇāṃ lubdhacetāsām। nikṛtyā labhate rājyam āhāram iva śalyakaḥ॥3-34-57॥
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)
bhrātaraḥ pūrvajātaś ca susamṛddhāś ca sarvaśaḥ। nikṛtyā nirjitā devair asurāḥ pāṇḍavarṣabha ॥3-34-58॥
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)
evaṃ balavataḥ sarvam iti buddhvā mahīpate। jahi śatrūn mahābāho parāṃ nikṛtim āsthitaḥ ॥3-34-59॥
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)
na hy arjunasamaḥ kaścid yudhi yoddhā dhanurdharaḥ। bhavitā vā pumān kaścit matsamo vā gadādharaḥ ॥3-34-60॥
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)
sattvena kurute yuddhaṃ rājan subalavān api। na pramāṇena na utsāhāt sattvastho bhava pāṇḍava ॥3-34-61॥
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)
sattvaṃ hi mūlam arthasya vitathaṃ yad ato'nyathā। na tu prasaktaṃ bhavati vṛkṣacchāyeva haimanī ॥3-34-62॥
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)
arthatyāgo hi kāryaḥ syād arthaṃ śreyāṃsam icchatā। bījaupamyena kaunteya mā te bhūd atra saṃśayaḥ ॥3-34-63॥
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)
arthena tu samo'nartho yatra labhyeta nodayaḥ। na tatra vipaṇaḥ kāryaḥ kharakaṇḍūyitaṃ hi tat ॥3-34-64॥
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)
evameva manuṣyendra dharmaṃ tyaktvālpakaṃ naraḥ। bṛhantaṃ dharmamāpnoti sa buddha iti niścitaḥ ॥3-34-65॥
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)
amitraṃ mitrasampannaṃ mitrairbhindanti paṇḍitāḥ। bhinnairmitraiḥ parityaktaṃ durbalaṃ kurute vaśe ॥3-34-66॥
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)
sattvena kurute yuddhaṃ rājansu-balavān api। no-dyamena na hotrābhiḥ sarvāḥ svīkurute prajāḥ ॥3-34-67॥
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)
sarvathā saṃhataireva durbalairbalavānapi। amitraḥ śakyate hantuṃ maduhā bhramarairiva ॥3-34-68॥
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)
yathā rājanprajāḥ sarvāḥ sūryaḥ pāti ghabhastibhiḥ। atti caiva tathaiva tvaṃ savituḥ sadṛśo bhava ॥3-34-69॥
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)
etaddhyapi tapo rājan purāṇam iti naḥ śrutam। vidhinā pālanaṃ bhūmer yat kṛtaṃ naḥ pitāmahaiḥ ॥3-34-70॥
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)
apeyāt kila bhāḥ sūryāl lakṣmīś candramasas tathā। iti loko vyavasito dṛṣṭvemāṃ bhavato vyathām ॥3-34-71॥
Indeed, seeing your distress, the world has concluded that the light has departed from the sun and splendour from the moon. (3-34-71)
bhavataś ca praśaṁsābhir nindābhir itarasya ca. kathāyuktāḥ pariṣadaḥ pṛthag rājān samāgatāḥ ॥3-34-72॥
O king, assemblies gathered separately, some engaged in conversation with praises of you and censures of the other. (3-34-72)
idam abhyadhikaṃ rājan brāhmaṇā guravaś ca te। sametāḥ kathayantīha muditāḥ satyasandhatām ॥3-34-73॥
O king, the brāhmaṇas and your elders, having assembled here, are joyfully speaking of your truthfulness. (3-34-73)
yanna mohānna kārpaṇyānna lobhānna bhayādapi। anṛtaṃ kiñciduktaṃ te na kāmānnārthakāraṇāt ॥3-34-74॥
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)
yadenaḥ kurute kiñcid rājā bhūmim avāpnuvan। sarvaṃ tan nudate paścād yajñair vipula-dakṣiṇaiḥ ॥3-34-75॥
Whatever sin a king commits in acquiring the earth, he removes all of it afterwards by performing sacrifices with abundant gifts. (3-34-75)
brāhmaṇebhyo dadadgrāmāngāś ca rājansahasraśaḥ। mucyate sarvapāpebhyastamobhya iva candramāḥ ॥3-34-76॥
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)
paurajanapadāḥ sarve prāyaśaḥ kurunandana। savṛddhabālāḥ sahitāḥ śaṁsanti tvāṁ yudhiṣṭhira ॥3-34-77॥
O Yudhiṣṭhira, delight of the Kurus, all the citizens and country people, along with elders and children, generally praise you together. (3-34-77)
śvadṛtau kṣīram āsaktaṃ brahma vā vṛṣale yathā। satyaṃ stene balaṃ nāryāṃ rājyaṃ duryodhane tathā ॥3-34-78॥
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)
iti nirvacanaṃ loke ciraṃ carati bhārata। api caitatstriyo bālāḥ svādhyāyamiva kurvate ॥3-34-79॥
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)
sa bhavān ratham āsthāya sarva-upakaraṇa-anvitam। tvaramāṇaḥ abhiniryātu ciram artha-upapādakam ॥3-34-80॥
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)
vācayitvā dvijaśreṣṭhān adyaiva gajasāhvayam। astravidbhiḥ parivṛto bhrātṛbhiḥ dṛḍhadhanvibhiḥ ॥ āśīviṣasamaír vīraír marudbhir iva vṛtrahā ॥3-34-81॥
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)
amitrāṁs tejasā mṛdnann asurebhya ivārihā। śriyam ādatsva kaunteya dhārtarāṣṭrān mahābala ॥3-34-82॥
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)
na hi gāṇḍīvamuktānāṃ śarāṇāṃ gārdhravāsasām। sparśam āśīviṣābhānāṃ martyaḥ kaścana saṃsaheta ॥3-34-83॥
Indeed, no mortal could endure the touch of the vulture-feathered arrows released from Gāṇḍīva, which are like poisonous serpents. (3-34-83)
na sa vīro na mātaṅgo na sadaśvo'sti bhārata। yaḥ saheta gadāvegaṃ mama kruddhasya saṃyuge ॥3-34-84॥
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)
sṛñjayaiḥ saha kaikeyair vṛṣṇīnām ṛṣabheṇa ca। kathaṃ svid yudhi kaunteya rājyaṃ na prāpnuyāmahe ॥3-34-85॥
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)
