03.119
janamejaya uvāca॥
Janamejaya said.
prabhāsa-tīrthaṃ samprāpya vṛṣṇayaḥ pāṇḍavās tathā। kim akurvan kathāś caiṣāṃ kās tatra āsan tapa-odhana ॥03-119-1॥
Having reached the holy place Prabhāsa, what did the Vṛṣṇis and the Pāṇḍavas do? And what stories of theirs were there, O ascetic rich in penance? (03-119-1)
te hi sarve mahātmānaḥ sarvaśāstraviśāradāḥ। vṛṣṇayaḥ pāṇḍavāścaiva suhṛdaśca parasparam ॥03-119-2॥
For they are all great-souled and adept in all śāstras—the Vṛṣṇis, the Pāṇḍavas, and truly, friends to each other. (03-119-2)
vaiśampāyana uvāca॥
Vaiśampāyana said.
prabhāsatīrthaṃ samprāpya puṇyaṃ tīrthaṃ mahodadheḥ। vṛṣṇayaḥ pāṇḍavānvīrānparivāryopatasthire ॥03-119-3॥
The Vṛṣṇis, having reached the holy pilgrimage place Prabhāsa by the great ocean, came up to the heroic Pāṇḍavas after gathering around them. (03-119-3)
tato gokṣīrakundendumṛṇālarajataprabhaḥ। vanamālī halī rāmo babhāṣe puṣkarekṣaṇam॥03-119-4॥
Then Rāma, the plough-wielder, whose radiance was like cow's milk, jasmine, the moon, lotus-stalk, and silver, wearing a forest garland, spoke to the lotus-eyed one. (03-119-4)
na kṛṣṇa dharmaś carito bhavāya; jantor adharmaś ca parābhavāya. yudhiṣṭhiro yatra jaṭī mahātmā; vanāśrayaḥ kliśyati cīravāsāḥ ॥03-119-5॥
Where Yudhiṣṭhira, the matted-haired, great-souled one, dwelling in the forest and wearing bark garments, suffers, there neither is righteousness practiced by Kṛṣṇa for the welfare of beings, nor unrighteousness for their ruin. (03-119-5)
duryodhanaś cāpi mahīṁ praśāsti; na cāsya bhūmir vivaraṁ dadāti. dharmād adharmaś carito garīyā; nitīva manyeta naro'lpabuddhiḥ ॥03-119-6॥
Duryodhana, too, rules the earth, but the earth grants him no refuge. One of little intelligence may think that unrighteousness practiced is greater than righteousness. (03-119-6)
duryodhhane cāpi vivardhamāne; yudhiṣṭhire cāsukha āttarājye. kiṁ nv-adya kartavyam-iti prajābhiḥ; śaṅkā mithaḥ sañjanitā narāṇām ॥03-119-7॥
As Duryodhana's power increased, and Yudhiṣṭhira, troubled after grasping the kingdom, the people began to wonder among themselves, "What should be done now?" Thus, doubts arose among men. (03-119-7)
ayaṃ hi dharmaprabhavo narendro; dharme rataḥ satyadhṛtiḥ pradātā. caleddhi rājyācca sukhācca pārtho; dharmādapetaśca kathaṃ vivardheta ॥03-119-8॥
This king, who indeed has arisen from dharma, is devoted to dharma, steadfast in truth, and a giver. If Pārtha should abandon both the kingdom and happiness, how could he prosper, having turned away from dharma? (03-119-8)
kathaṁ nu bhīṣmaś ca kṛpaś ca vipraḥ; droṇaś ca rājā ca kulasya vṛddhaḥ। pravrājya pārthān sukham āpnuvanti; dhik pāpabuddhīn bharatapramukhān ॥03-119-9॥
How indeed do Bhīṣma, Kṛpa the Brāhmaṇa, Droṇa, the king, and the elders of the family find happiness after exiling the sons of Pṛthā? Shame on those chiefs of the Bhārata race with sinful minds. (03-119-9)
kiṁ nāma vakṣyaty avanipradhānaḥ; pitṝn samāgamya paratra pāpaḥ. putreṣu samyak-caritaṁ mayeti; putrān apāpān avaropya rājyāt ॥03-119-10॥
What, indeed, will the king say when, as a sinner, he meets his ancestors in the other world? Concerning his sons, can he truly say, "I have acted rightly," having deprived his innocent sons of the kingdom? (03-119-10)
nāsau dhiyā sampratipaśyati sma; kiṁ nāma kṛtvāhamacakṣurevam. jātaḥ pṛthivyāmiti pārthiveṣu; pravrājya kaunteyamathāpi rājyāt ॥03-119-11॥
He truly does not see with discernment; what indeed have I done, being born blind in this world among kings? I have banished the son of Kunti and also myself from the kingdom. (03-119-11)
nūnaṃ samṛddhānpitṛlokabhūmau; cāmīkarābhānkṣitijānpraphullān. vicitravīryasya sutaḥ saputraḥ; kṛtvā nṛśaṃsaṃ bata paśyati sma ॥03-119-12॥
Indeed, after committing a cruel deed, Vicitravīrya's son, together with his own son, looked upon the prosperous, blooming ones of the world of the ancestors who shone like gold, born on earth. (03-119-12)
vyūḍhottarāṁsān pṛthulohitākṣān; neman sma pṛcchans śṛṇoti nūnam। prasthāpayad yat sa vanaṁ hyaśaṅko; yudhiṣṭhiraṁ sānujam āttaśastram॥03-119-13॥
Because he saw those with erect shoulders and large red eyes asking questions and certainly not listening, he sent Yudhiṣṭhira and his armed brothers to the forest without fear. (03-119-13)
yo'yaṃ pareṣāṃ pṛtanāṃ samṛddhāṃ; nirāyudho dīrghabhujo nihanyāt. śrutvaiva śabdaṃ hi vṛkodarasya; muñcanti sainyāni śakṛtsamūtram ॥03-119-14॥
This one, who would slay the prosperous armies of others unarmed and with long arms—even just hearing the sound of Vṛkodara, the armies indeed release their feces and urine. (03-119-14)
sa kṣutpipāsādhvakṛśastarastvī; sametya nānāyudhabāṇapāṇiḥ। vane smaran vāsam imaṃ sughoraṃ; śeṣaṃ na kuryād iti niścitaṃ me ॥03-119-15॥
He, vigorous yet emaciated by hunger, thirst, and fatigue, having come bearing various weapons and arrows in his hand, remembering this very terrible forest dwelling, should not remain here any longer—this is my decision. (03-119-15)
na hy asya vīryeṇa balena kaścit samaḥ pṛthivyāṃ bhavitā nareṣu. śītoṣṇa-vātātapa-karśita-aṅgaḥ na śeṣam ājāva-suhṛtsu kuryāt ॥03-119-16॥
Verily, by his strength and power, there will be no one among men on earth who is his equal. One whose body is worn by cold, heat, wind, and sun should not place what remains among friends like sheep and goats. (3-119-16)
prācyāṃ nṛpānekaratheṇa jitvā; vṛkodaraḥ sānu-carān raṇeṣu. svasty āgamat yo 'tirathas tarasvī; so 'yaṃ vane kliśyati cīra-vāsāḥ ॥03-119-17॥
Vṛkodara, who in the east conquered kings in battle accompanied by his companions with a single chariot and returned safely—he, the swift and mighty chariot-warrior, now suffers in the forest, wearing bark garments. (03-119-17)
yo dantakūre vyajayannṛdevā; nsamāgatāndākṣiṇātyānmahīpān. taṃ paśyatemaṃ sahadevamadya; tapasvinaṃ tāpasaveṣarūpam ॥03-119-18॥
This is Sahadeva, whom you see today as an ascetic, in the guise of a hermit—he is the one who, at Dantakūra, conquered the assembled southern kings. (03-119-18)
yaḥ pārthivānekarathena vīraḥ; diśaṃ pratīcīṃ prati yuddhaśauṇḍaḥ। so'yaṃ vane mūlaphalena jīvaḥ; jaṭī caratyadya malācitāṅgaḥ ॥03-119-19॥
He, who was once a hero with a single chariot overpowering kings and marching west as an expert warrior, now lives in the forest, surviving on roots and fruits, with matted hair, roaming today, his body covered in dirt. (03-119-19)
satre samṛddhe'ti rathasya rājño; vedītalādutpatitā sutā yā. seyaṁ vane vāsamimaṁ suduḥkhaṁ; kathaṁ sahatyadya satī sukhārhā ॥03-119-20॥
She who was sprung forth as a daughter from the altar's surface during the great successful sacrifice of the king, how does she—this woman worthy of happiness—now endure such a miserable forest dwelling today? (03-119-20)
trivargamukhyasya samīraṇasya; deveśvarasyāpyatha vāśvinośca. eṣāṃ surāṇāṃ tanayāḥ kathaṃ nu; vane carantyalpasukhāḥ sukhārhāḥ ॥03-119-21॥
How is it that the sons of these gods—of the wind-god, the chief among those who pursue the three aims, of the lord of gods, or even of the Aśvins—who are worthy of happiness, move about in the forest with so little joy? (03-119-21)
jite hi dharmasya sute sabhārye; sabhrātṛke sānucare niraste. duryodhane cāpi vivardhamāne; kathaṁ na sīdaty avaniḥ saśailā ॥03-119-22॥
When the son of Dharma, along with his wife, brothers, and companions, has been defeated and exiled; and Duryodhana continues to prosper—how does the earth with its mountains not sink? (03-119-22)
