03.149

भीम उवाच॥

bhīma uvāca॥

[भीम (bhīma) - Bhīma; (name of the speaker); उवाच (uvāca) - said; (he said);]

(Bhīma said;)

Bhīma said.

पूर्वरूपमदृष्ट्वा ते न यास्यामि कथञ्चन। यदि तेऽहमनुग्राह्यो दर्शयात्मानमात्मना ॥०३-१४९-१॥

pūrvarūpam-adṛṣṭvā te na yāsyāmi kathañcana। yadi te'ham-anugrāhyo darśaya ātmānam-ātmanā ॥03-149-1॥

[पूर्वरूपम् (pūrvarūpam) - earlier form; अदृष्ट्वा (adṛṣṭvā) - not having seen; ते (te) - of you; न (na) - not; यास्यामि (yāsyāmi) - I will go; कथञ्चन (kathañcana) - by any means; यदि (yadi) - if; ते (te) - to you; अहम् (aham) - I; अनुग्राह्यः (anugrāhyaḥ) - one to be favored; दर्शय (darśaya) - show; आत्मानम् (ātmānam) - yourself; आत्मना (ātmanā) - by yourself;]

(Not having seen your earlier form, I will not go by any means. If I am to be favored by you, show yourself by yourself.)

I will not depart in any way without seeing your earlier form. If you wish to show me favor, reveal your true self to me. (03-149-1)

वैशम्पायन उवाच॥

vaiśampāyana uvāca॥

[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; (proper name); उवाच (uvāca) - said;]

(Vaiśampāyana said;)

Vaiśampāyana said.

एवमुक्तस्तु भीमेन स्मितं कृत्वा प्लवङ्गमः। तद्रूपं दर्शयामास यद्वै सागरलङ्घने ॥०३-१४९-२॥

evam uktas tu bhīmena smitaṃ kṛtvā plavaṅgamaḥ। tad rūpaṃ darśayām āsa yad vai sāgara-laṅghane ॥03-149-2॥

[एवम् (evam) - thus; उक्तः (uktaḥ) - having been spoken (to); तु (tu) - but; भीमेन (bhīmena) - by Bhīma (the strong one); स्मितं (smitaṃ) - a smile; कृत्वा (kṛtvā) - having made; प्लवङ्गमः (plavaṅgamaḥ) - the monkey (lit. leaper); तत् (tat) - that; रूपं (rūpaṃ) - form; दर्शयाम् आस (darśayām āsa) - he began to show; यत् (yat) - which; वै (vai) - indeed; सागर-लङ्घने (sāgara-laṅghane) - in (the act of) ocean-crossing;]

(Thus, having been spoken to by Bhīma, but having made a smile, the monkey began to show that form which indeed (he had) in ocean-crossing.)

Thus, addressed by Bhīma, the monkey smiled and began to reveal that very form which he had assumed in crossing the ocean. (03-149-2)

भ्रातुः प्रियमभीप्सन्वै चकार सुमहद्वपुः। देहस्तस्य ततोऽतीव वर्धत्यायामविस्तरैः ॥०३-१४९-३॥

bhrātuḥ priyam abhīpsan vai cakāra sumahad-vapuḥ। dehas tasya tato'tīva vardhaty āyāma-vistaraiḥ॥03-149-3॥

[भ्रातुः (bhrātuḥ) - of the brother; प्रियं (priyam) - dear (thing); अभीप्सन् (abhīpsan) - desiring; वै (vai) - indeed; चकार (cakāra) - he made; सुमहत्-वपुः (sumahat-vapuḥ) - of very great form; देहः (dehaḥ) - the body; तस्य (tasya) - his; ततः (tataḥ) - then; अतीव (atīva) - exceedingly; वर्धति (vardhati) - grows; आयाम-विस्तरैः (āyāma-vistaraiḥ) - in length and breadth;]

(Desiring the dear (thing) of the brother indeed, he of very great form made. Then his body exceedingly grows in length and breadth.)

Desiring his brother's dear possession, he assumed a very great form. Then his body exceedingly grew both in length and breadth. (03-149-3)

तद्रूपं कदलीषण्डं छादयन्नमितद्युतिः। गिरेश्चोच्छ्रयमागम्य तस्थौ तत्र स वानरः ॥०३-१४९-४॥

tadrūpaṁ kadalīṣaṇḍaṁ chādayannamitadyutiḥ। gireścocchrayamāgamya tasthau tatra sa vānaraḥ ॥03-149-4॥

[तद्रूपं (tadrūpam) - that form; कदलीषण्डं (kadalīṣaṇḍam) - banana grove; छादयन् (chādayan) - covering; अमितद्युतिः (amitadyutiḥ) - of boundless brilliance; गिरेः (gireḥ) - of the mountain; च (ca) - and; उच्छ्रयम् (ucchrayam) - summit; आगम्य (āgamya) - having come to; तस्थौ (tasthau) - stood; तत्र (tatra) - there; सः (saḥ) - he; वानरः (vānaraḥ) - monkey;]

(That form banana grove covering, of boundless brilliance, of the mountain and summit having come to, stood there he monkey.)

Assuming that form, the monkey of boundless brilliance, covering the banana grove, having reached the mountain's summit, stood there. (03-149-4)

समुच्छ्रितमहाकायो द्वितीय इव पर्वतः। ताम्रेक्षणस्तीक्ष्णदंष्ट्रो भृकुटीकृतलोचनः ॥ दीर्घलाङ्गूलमाविध्य दिशो व्याप्य स्थितः कपिः ॥०३-१४९-५॥

samucchritamahākāyo dvitīya iva parvataḥ। tāmrekṣaṇas tīkṣṇadaṃṣṭro bhṛkuṭīkṛtalocanaḥ ॥ dīrghalāṅgūlam āvidhya diśo vyāpya sthitaḥ kapiḥ ॥03-149-5॥

[समुच्छ्रितमहाकायः (samucchritamahākāyaḥ) - with greatly elevated great body; द्वितीयः (dvitīyaḥ) - the second; इव (iva) - as if; पर्वतः (parvataḥ) - mountain; ताम्र-इक्षणः (tāmra-ikṣaṇaḥ) - coppery-eyed; तीक्ष्ण-दंष्ट्रः (tīkṣṇa-daṃṣṭraḥ) - sharp-toothed; भृकुटीकृत-लोचनः (bhṛkuṭīkṛta-locanaḥ) - eyes made (and brows) furrowed; दीर्घ-लाङ्गूलम् (dīrgha-lāṅgūlam) - with long tail; आविध्य (āvidhya) - brandishing; दिशः (diśaḥ) - directions; व्याप्य (vyāpya) - pervading; स्थितः (sthitaḥ) - stood; कपिः (kapiḥ) - monkey;]

(With greatly elevated great body, as if a second mountain; coppery-eyed, sharp-toothed, with furrowed brows and eyes. Brandishing his long tail, pervading the directions, the monkey stood.)

The monkey, massive in stature and resembling a second mountain, with coppery eyes, sharp teeth, and furrowed brows, stood brandishing his long tail, filling all directions. (03-149-5)

तद्रूपं महदालक्ष्य भ्रातुः कौरवनन्दनः। विसिस्मिये तदा भीमो जहृषे च पुनः पुनः ॥०३-१४९-६॥

tadrūpaṃ mahadālakṣya bhrātuḥ kauravanandanaḥ। visismiye tadā bhīmo jahṛṣe ca punaḥ punaḥ॥03-149-6॥

[तद्रूपं (tadrūpam) - that form; महत् (mahat) - great; आलक्ष्य (ālakṣya) - having seen; भ्रातुः (bhrātuḥ) - of brother; कौरवनन्दनः (kauravanandanaḥ) - son of Kuru (Arjuna/Bhīma); विसिस्मिये (visismiye) - was amazed; तदा (tadā) - then; भीमः (bhīmaḥ) - Bhīma; जहृषे (jahṛṣe) - rejoiced; च (ca) - and; पुनः पुनः (punaḥ punaḥ) - again and again;]

(That form, great, having seen, of (his) brother, the son of Kuru, was amazed; then Bhīma rejoiced and again and again.)

Having seen that great form of his brother, the son of Kuru, Bhīma was amazed and again and again rejoiced. (03-149-6)

तमर्कमिव तेजोभिः सौवर्णमिव पर्वतम्। प्रदीप्तमिव चाकाशं दृष्ट्वा भीमो न्यमीलयत् ॥०३-१४९-७॥

tamarkam iva tejobhiḥ sauvarṇam iva parvatam। pradīptam iva ca ākāśam dṛṣṭvā bhīmaḥ nyamīlayat ॥03-149-7॥

[तम् (tam) - him; अर्कमिव (arkam iva) - like the sun; तेजोभिः (tejobhiḥ) - by splendours; सौवर्णमिव (sauvarṇam iva) - like gold; पर्वतम् (parvatam) - mountain; प्रदीप्तमिव (pradīptam iva) - like (something) blazing; च (ca) - and; आकाशम् (ākāśam) - sky; दृष्ट्वा (dṛṣṭvā) - having seen; भीमः (bhīmaḥ) - Bhīma; न्यमीलयत् (nyamīlayat) - closed (his eyes);]

(Him like the sun by splendours, like a golden mountain, like blazing and the sky, having seen, Bhīma closed (his eyes).)

Seeing him—radiant like the sun, shining like a golden mountain, blazing like the sky—Bhīma closed his eyes. (03-149-7)

आबभाषे च हनुमान्भीमसेनं स्मयन्निव। एतावदिह शक्तस्त्वं रूपं द्रष्टुं ममानघ ॥०३-१४९-८॥

ābabhāṣe ca hanumānbhīmasenaṃ smayanniva। etāvad iha śaktas tvaṃ rūpaṃ draṣṭuṃ mamānagha॥03-149-8॥

[आबभाषे (ābabhāṣe) - spoke; च (ca) - and; हनुमान् (hanumān) - Hanuman; भीमसेनं (bhīmasenam) - Bhimasena (the name of a person); स्मयन् (smayan) - smiling; इव (iva) - as if; एतावत् (etāvat) - so much; इह (iha) - here; शक्तः (śaktaḥ) - able; त्वं (tvaṃ) - you; रूपं (rūpam) - form; द्रष्टुम् (draṣṭum) - to see; मम (mama) - of me; अनघ (anagha) - O sinless one;]

(And Hanuman spoke to Bhimasena, as if smiling: "So much here you are able, O sinless one, to see of my form." (03-149-8))

Hanuman, as if with a smile, spoke to Bhimasena: "O sinless one, here you are only able to see this much of my form." (03-149-8)

वर्धेऽहं चाप्यतो भूयो यावन्मे मनसेप्सितम्। भीम शत्रुषु चात्यर्थं वर्धते मूर्तिरोजसा ॥०३-१४९-९॥

vardhe'haṃ cāpyato bhūyo yāvan me manasepsitam। bhīma śatruṣu cātyarthaṃ vardhate mūrtir ojasā ॥03-149-9॥

[वर्धे (vardhe) - I increase; अहम् (aham) - I; च (ca) - and; अपि (api) - also; अतः (ataḥ) - from here; भूयः (bhūyaḥ) - further; more; यावत् (yāvat) - as much as; मे (me) - for me; my; मनसि (manasi) - in the mind; इप्सितम् (ipsitam) - desired; भीम (bhīma) - terrible; formidable; शत्रुषु (śatruṣu) - among enemies; च (ca) - and; अत्यर्थम् (atyartham) - exceedingly; exceedingly much; वर्धते (vardhate) - increases; मूर्ति (mūrti) - form; ओजसा (ojasā) - by strength; by energy;]

(I increase, I also, from here further, as much as desired by my mind. Terrible among enemies, and exceedingly, the form increases by energy.)

I keep increasing further from here, as much as my mind desires. My terrifying form grows immensely in strength among the enemies. (3-149-9)

तदद्भुतं महारौद्रं विन्ध्यमन्दरसंनिभम्। दृष्ट्वा हनूमतो वर्ष्म सम्भ्रान्तः पवनात्मजः ॥०३-१४९-१०॥

tadadbhutaṃ mahāraudraṃ vindhyamandarasannibham। dṛṣṭvā hanūmato varṣma sambhrāntaḥ pavanātmajaḥ ॥03-149-10॥

[तत् (tat) - that; अद्भुतं (adbhutaṃ) - wonderful; महाराुद्रं (mahāraudram) - very terrible; विन्ध्य-मन्दर-संनिभम् (vindhya-mandara-sannibham) - like Vindhya and Mandara mountains; दृष्ट्वा (dṛṣṭvā) - having seen; हनूमतः (hanūmataḥ) - of Hanumat (Hanuman); वर्ष्म (varṣma) - body; सम्भ्रान्तः (sambhrāntaḥ) - bewildered; पवनात्मजः (pavanātmajaḥ) - son of the wind (Hanuman);]

(That wonderful, very terrible, like the Vindhya and Mandara mountains, having seen Hanuman's body, bewildered was the son of the wind.)

Having seen Hanuman's body, wonderful and very terrible, like the Vindhya and Mandara mountains, the son of the wind (Hanuman) was bewildered. (03-149-10)

प्रत्युवाच ततो भीमः सम्प्रहृष्टतनूरुहः। कृताञ्जलिरदीनात्मा हनूमन्तमवस्थितम् ॥०३-१४९-११॥

pratyuvāca tato bhīmaḥ samprahṛṣṭatanūruhaḥ। kṛtāñjaliradīnātmā hanūmantam avasthitam ॥03-149-11॥

[प्रत्युवाच (pratyuvāca) - he replied; ततः (tataḥ) - then; भीमः (bhīmaḥ) - Bhīma; सम्प्रहृष्टतनूरुहः (samprahṛṣṭa-tanūruhaḥ) - with fully thrilled hair (literally: with joyous body-hairs); कृताञ्जलिः (kṛtāñjaliḥ) - with joined palms; अदीनात्मा (adīnātmā) - with undepressed mind; हनूमन्तम् (hanūmantam) - to Hanūmant; अवस्थितम् (avasthitam) - standing;]

(He replied then Bhīma, with fully thrilled hair, with joined palms, with undepressed mind, to Hanūmant standing.)

Then Bhīma, his hair standing on end with joy, with joined palms and undepressed mind, replied to Hanūmant who was standing before him. (03-149-11)

दृष्टं प्रमाणं विपुलं शरीरस्यास्य ते विभो। संहरस्व महावीर्य स्वयमात्मानमात्मना ॥०३-१४९-१२॥

dṛṣṭaṃ pramāṇaṃ vipulaṃ śarīrasyāsya te vibho। saṃharasva mahāvīrya svayamātmānamātmanā ॥03-149-12॥

[दृष्टं (dṛṣṭam) - (it has been) seen; प्रमाणं (pramāṇam) - measure; विपुलं (vipulam) - great; शरीरस्य (śarīrasya) - of (the) body; अस्य (asya) - of this; ते (te) - your; विभो (vibho) - O mighty one; संहरस्व (saṃharasva) - withdraw (imperative); महावीर्य (mahāvīrya) - O one of great might; स्वयम् (svayam) - yourself; आत्मानम् (ātmānam) - the self; आत्मना (ātmanā) - by (your) self;]

(The measure, great, of the body, of this, your, O mighty one, (has been) seen. Withdraw, O one of great might, yourself, the self, by yourself.)

O mighty one, the great measure of this your body has been seen. O one of great might, withdraw yourself by your own self. (03-149-12)

न हि शक्नोमि त्वां द्रष्टुं दिवाकरमिवोदितम्। अप्रमेयमनाधृष्यं मैनाकमिव पर्वतम् ॥०३-१४९-१३॥

na hi śaknomi tvāṃ draṣṭuṃ divākaram ivoditam. aprameyam anādhṛṣyaṃ mainākam iva parvatam ॥03-149-13॥

[न (na) - not; हि (hi) - indeed; शक्नोमि (śaknomi) - I am able; त्वां (tvāṃ) - you; द्रष्टुं (draṣṭum) - to see; दिवाकरम् (divākaram) - the sun; इव (iva) - like; उदितम् (uditam) - risen; अप्रमेयम् (aprameyam) - immeasurable; अनाधृष्यम् (anādhṛṣyam) - unassailable; मैनाकम् (mainākam) - Mainaka; इव (iva) - like; पर्वतम् (parvatam) - mountain;]

(Not indeed I am able you to see, like the sun risen; (and) immeasurable, unassailable, like Mainaka mountain.)

Indeed, I am not able to look at you, like one cannot look at the risen sun; you are immeasurable and unassailable, like the mountain Mainaka. (03-149-13)

विस्मयश्चैव मे वीर सुमहान्मनसोऽद्य वै। यद्रामस्त्वयि पार्श्वस्थे स्वयं रावणमभ्यगात् ॥०३-१४९-१४॥

vismayaś caiva me vīra sumahān manaso 'dya vai। yad rāmas tvayi pārśvasthe svayaṃ rāvaṇam abhyagāt॥03-149-14॥

[विस्मयः (vismayaḥ) - astonishment; च (ca) - and; एव (eva) - indeed; मे (me) - to me; वीर (vīra) - hero; सुमहान् (sumahān) - very great; मनसः (manasaḥ) - of the mind; अद्य (adya) - today; वै (vai) - indeed; यत् (yat) - that; रामः (rāmaḥ) - Rāma; त्वयि (tvayi) - when you; पार्श्वस्थे (pārśvasthe) - were standing-by (at the side); स्वयम् (svayam) - himself; रावणम् (rāvaṇam) - Rāvaṇa; अभ्यगात् (abhyagāt) - approached;]

(Astonishment and indeed to me, O hero, very great of mind today indeed; that Rāma, when you were at the side, himself approached Rāvaṇa.)

O hero, I feel truly great astonishment in my mind today: that Rāma, while you were at his side, himself went to confront Rāvaṇa. (03-149-14)

त्वमेव शक्तस्तां लङ्कां सयोधां सहवाहनाम्। स्वबाहुबलमाश्रित्य विनाशयितुमोजसा ॥०३-१४९-१५॥

tvam eva śaktas tāṃ laṅkāṃ sayodhāṃ sahavāhanām। svabāhubalam āśritya vināśayitum ojasā ॥03-149-15॥

[त्वम् (tvam) - you; एव (eva) - indeed; शक्तः (śaktaḥ) - capable; ताम् (tām) - that; लङ्काम् (laṅkām) - Laṅkā; सयोधाम् (sa-yodhām) - with warriors; सहवाहनाम् (saha-vāhanām) - with conveyances; स्वबाहुबलम् (sva-bāhu-balam) - own arm's strength; आश्रित्य (āśritya) - relying upon; विनाशयितुम् (vināśayitum) - to destroy; ओजसा (ojasā) - by (your) vigor;]

(You indeed are capable that Laṅkā, with warriors and with conveyances, relying upon your own arm's strength, to destroy by (your) vigor.)

You alone are truly capable of destroying that Laṅkā, with all its warriors and vehicles, relying on your own strength and energy. (03-149-15)

न हि ते किञ्चिदप्राप्यं मारुतात्मज विद्यते। तव नैकस्य पर्याप्तो रावणः सगणो युधि ॥०३-१४९-१६॥

na hi te kiñcid-aprāpyaṃ mārutātmaja vidyate. tava naikasya paryāpto rāvaṇaḥ sagaṇo yudhi ॥03-149-16॥

[न (na) - not; हि (hi) - indeed; ते (te) - to you; किञ्चित् (kiñcit) - anything; अप्राप्यम् (aprāpyaṃ) - unattainable; मारुतात्मज (mārutātmaja) - son of the wind (Hanuman); विद्यते (vidyate) - exists; तव (tava) - for you; नैस्य (naikasya) - of the one (you alone); पर्याप्तः (paryāptaḥ) - sufficient; रावणः (rāvaṇaḥ) - Ravana; सगणः (sagaṇaḥ) - with his retinue; युधि (yudhi) - in battle;]

(For you, O son of the wind, indeed there exists nothing unattainable; for you alone, Ravana with his retinue is not sufficient in battle.)

O son of the wind, indeed, there is nothing unattainable for you; even Ravana with his whole retinue is not a match for you alone in battle. (03-149-16)

एवमुक्तस्तु भीमेन हनूमान्प्लवगर्षभः। प्रत्युवाच ततो वाक्यं स्निग्धगम्भीरया गिरा ॥०३-१४९-१७॥

evam uktas tu bhīmena hanūmān plavagarṣabhaḥ। pratyuvāca tato vākyaṃ snigdhagambhīrayā girā ॥03-149-17॥

[एवम् (evam) - thus; उक्तः (uktaḥ) - addressed; तु (tu) - but; भीमेन (bhīmena) - by Bhīma; हनूमान् (hanūmān) - Hanuman; प्लवगर्षभः (plavaga-ṛṣabhaḥ) - the foremost among monkeys; प्रत्युवाच (pratyuvāca) - replied; ततः (tataḥ) - then; वाक्यम् (vākyam) - word; स्निग्धगम्भीरया (snigdha-gambhīrayā) - with gentle and deep; गिरा (girā) - voice;]

(Thus addressed but by Bhīma, Hanuman, foremost among monkeys, replied then word with gentle and deep voice.)

Thus, when addressed by Bhīma, Hanuman, the foremost of monkeys, replied with words in a gentle and deep voice. (03-149-17)

एवमेतन्महाबाहो यथा वदसि भारत। भीमसेन न पर्याप्तो ममासौ राक्षसाधमः ॥०३-१४९-१८॥

evam etan mahābāho yathā vadasi bhārata। bhīmasena na paryāptaḥ mamā'sau rākṣasādhamaḥ ॥03-149-18॥

[एवम् (evam) - thus; एतन् (etan) - this; महाबाहो (mahābāho) - O mighty-armed one; यथा (yathā) - as; वदसि (vadasi) - you say; भारत (bhārata) - O descendant of Bharata; भीमसेन (bhīmasena) - Bhīmasena; न (na) - not; पर्याप्तः (paryāptaḥ) - sufficient; मम (mama) - for me; असौ (asau) - that; राक्षसाधमः (rākṣasādhamaḥ) - most wicked among Rākṣasas;]

(Thus, this, O mighty-armed one, as you say, O Bhārata; Bhīmasena is not sufficient for me, that most wicked among Rākṣasas.)

O mighty-armed one, it is exactly as you say, O Bhārata; Bhīmasena is not sufficient for me against that most wicked among the Rākṣasas. (03-149-18)

मया तु तस्मिन्निहते रावणे लोककण्टके। कीर्तिर्नश्येद्राघवस्य तत एतदुपेक्षितम् ॥०३-१४९-१९॥

mayā tu tasminnihate rāvaṇe loka-kaṇṭake। kīrtir naśyed rāghavasya tata etad upekṣitam ॥03-149-19॥

[मया (mayā) - by me; तु (tu) - but; तस्मिन् (tasmin) - in him; इहते (ihate) - being slain; रावणे (rāvaṇe) - Rāvaṇa; लोककण्टके (loka-kaṇṭake) - scourge of the world; कीर्तिः (kīrtiḥ) - fame; नश्येत् (naśyet) - would perish; राघवस्य (rāghavasya) - of Rāghava; तत् (tat) - therefore; एतत् (etat) - this; उपेक्षितम् (upekṣitam) - has been overlooked;]

(By me, but, in him, being slain, Rāvaṇa, scourge of the world, fame would perish of Rāghava; therefore this has been overlooked.)

But if I myself killed Rāvaṇa, the scourge of the world, then Rāghava's fame would perish; therefore this has been overlooked. (03-149-19)

तेन वीरेण हत्वा तु सगणं राक्षसाधिपम्। आनीता स्वपुरं सीता लोके कीर्तिश्च स्थापिता ॥०३-१४९-२०॥

tena vīreṇa hatvā tu sagaṇaṃ rākṣasādhipam। ānītā svapuraṃ sītā loke kīrtiśca sthāpitā ॥03-149-20॥

[तेन (tena) - by him; वीरेण (vīreṇa) - by the hero; हत्वा (hatvā) - having slain; तु (tu) - but; सगणं (sagaṇam) - with his attendants; राक्षसाधिपम् (rākṣasādhipam) - the lord of the rākṣasas; आनीता (ānītā) - brought; स्वपुरं (svapuram) - to his own city; सीता (sītā) - Sītā; लोके (loke) - in the world; कीर्तिः (kīrtiḥ) - fame; च (ca) - and; स्थापिता (sthāpitā) - was established;]

(By him, by the hero, having slain but with his attendants the lord of the rākṣasas, Sītā was brought to his own city, and fame was established in the world.)

By that hero, having slain the lord of the rākṣasas along with his attendants, Sītā was brought to his own city, and fame was established in the world. (03-149-20)

तद्गच्छ विपुलप्रज्ञ भ्रातुः प्रियहिते रतः। अरिष्टं क्षेममध्वानं वायुना परिरक्षितः ॥०३-१४९-२१॥

tadgaccha vipulaprajña bhrātuḥ priyahite rataḥ। ariṣṭaṃ kṣemamadhvānaṃ vāyunā parirakṣitaḥ॥03-149-21॥

[तत् (tat) - that; गच्छ (gaccha) - go; विपुलप्रज्ञ (vipulaprajña) - of broad intellect; भ्रातुः (bhrātuḥ) - of brother; प्रियहिते (priyahite) - in the welfare and good of (him); रतः (rataḥ) - delighted; अरिष्टं (ariṣṭam) - free from harm; क्षेमम् (kṣemam) - secure; अध्वानम् (adhvānam) - journey; वायुना (vāyunā) - by Vāyu; परिरक्षितः (parirakṣitaḥ) - protected;]

(That, go, O broad-minded one, brother's welfare and good delighted, free from harm, secure journey, by Vāyu protected.)

Therefore, go, O one of broad intellect, who delights in the welfare and good of your brother; may your journey be safe and secure, protected by Vāyu. (03-149-21)

एष पन्थाः कुरुश्रेष्ठ सौगन्धिकवनाय ते। द्रक्ष्यसे धनदोद्यानं रक्षितं यक्षराक्षसैः ॥०३-१४९-२२॥

eṣa panthāḥ kuruśreṣṭha saugandhikavanāya te। drakṣyase dhanadodyānaṃ rakṣitaṃ yakṣarākṣasaiḥ॥03-149-22॥

[एष (eṣa) - this; पन्थाः (panthāḥ) - path; कुरुश्रेष्ठ (kuruśreṣṭha) - O best of the Kurus; सौगन्धिकवनाय (saugandhikavanāya) - for the Saugandhika forest; ते (te) - for you; द्रक्ष्यसे (drakṣyase) - you will see; धनदोद्यानं (dhanadodyānam) - garden of Kubera (Dhanada); रक्षितं (rakṣitam) - protected; यक्षराक्षसैः (yakṣarākṣasaiḥ) - by Yakṣas and Rākṣasas;]

(This path, O best of the Kurus, for the Saugandhika forest, for you. You will see the garden of Dhanada, protected by Yakṣas and Rākṣasas.)

O best of the Kurus, this is the path to the Saugandhika forest for you. You will see the garden of Kubera, protected by Yakṣas and Rākṣasas. (03-149-22)

न च ते तरसा कार्यः कुसुमावचयः स्वयम्। दैवतानि हि मान्यानि पुरुषेण विशेषतः ॥०३-१४९-२३॥

na ca te tarasā kāryaḥ kusumācayaḥ svayam। daivatāni hi mānyāni puruṣeṇa viśeṣataḥ ॥03-149-23॥

[न (na) - not; च (ca) - and; ते (te) - by you; तरसा (tarasā) - by force; कार्यः (kāryaḥ) - ought to be done; कुसुमावचयः (kusumācayaḥ) - picking of flowers; स्वयम् (svayam) - oneself; दैवतानि (daivatāni) - deities; हि (hi) - indeed; मान्यानि (mānyāni) - to be respected; पुरुषेण (puruṣeṇa) - by a man; विशेषतः (viśeṣataḥ) - especially;]

(And not by you by force, ought the picking of flowers be done oneself. Deities indeed to be respected by a man especially.)

You should not personally pick flowers by force; the deities are indeed to be especially respected by a man. (03-149-23)

बलिहोमनमस्कारैर्मन्त्रैश्च भरतर्षभ। दैवतानि प्रसादं हि भक्त्या कुर्वन्ति भारत ॥०३-१४९-२४॥

balihomanamaskārairmantraiś ca bharatarṣabha। daivatāni prasādaṃ hi bhaktyā kurvanti bhārata॥03-149-24॥

[बलि-हवन-नमस्कारैः (bali-homa-namaskāraiḥ) - with offerings, sacrifices, and salutations; मन्त्रैः (mantraiḥ) - with mantras; च (ca) - and; भरतर्षभ (bharatarṣabha) - O best of the Bharatas; दैवतानि (daivatāni) - the deities; प्रसादम् (prasādam) - favor; हि (hi) - indeed; भक्त्या (bhaktyā) - with devotion; कुर्वन्ति (kurvanti) - bring about; भारत (bhārata) - O descendant of Bharata;]

(O best of the Bharatas, with offerings, sacrifices, salutations, and mantras, indeed, the deities, favor with devotion, bring about, O descendant of Bharata.)

O best of the Bharatas, the deities are indeed propitiated through offerings, sacrifices, salutations, and mantras performed with devotion, O descendant of Bharata. (03-149-24)

मा तात साहसं कार्षीः स्वधर्ममनुपालय। स्वधर्मस्थः परं धर्मं बुध्यस्वागमयस्व च ॥०३-१४९-२५॥

mā tāta sāhasaṃ karṣīḥ svadharmam anupālaya। svadharmasthaḥ paraṃ dharmaṃ budhyasvāgamayasva ca ॥03-149-25॥

[मा (mā) - do not; तात (tāta) - my dear; साहसं (sāhasam) - rashness; कार्षीः (kārṣīḥ) - you should perform; स्वधर्मम् (svadharmam) - one's own duty; अनुपालय (anupālaya) - observe; स्वधर्मस्थः (svadharmasthaḥ) - situated in one's own duty; परम् (param) - other; धर्मम् (dharmam) - duty; बुध्यस्व (budhyasva) - know; आगमयस्व (āgamayasva) - perceive; च (ca) - and;]

(Do not, my dear, perform rashness; observe your own duty. Being situated in your own duty, know and perceive the other duty as well. (03-149-25))

Do not, my dear, act rashly; follow your own duty. Remaining within your own duty, discern and understand the other duty as well. (03-149-25)

न हि धर्ममविज्ञाय वृद्धाननुपसेव्य च। धर्मो वै वेदितुं शक्यो बृहस्पतिसमैरपि ॥०३-१४९-२६॥

na hi dharmam avijñāya vṛddhān anupasevya ca। dharmo vai vedituṃ śakyo bṛhaspati-samair api॥03-149-26॥

[न (na) - not; हि (hi) - indeed; धर्मम् (dharmam) - dharma (righteousness); अविज्ञाय (avijñāya) - without knowing; वृद्धान् (vṛddhān) - the elders; अनुपसेव्य (anupasevya) - without serving; च (ca) - and; धर्मः (dharmaḥ) - dharma (righteousness); वै (vai) - indeed; वेदितुम् (veditum) - to be known; शक्यः (śakyaḥ) - possible; बृहस्पतिसमैः (bṛhaspati-samaiḥ) - by those equal to Bṛhaspati; अपि (api) - even;]

(Not indeed dharma, without knowing, the elders, without serving, and; dharma indeed to be known possible by those equal to Bṛhaspati even.)

For dharma cannot be known without understanding it and without serving the elders; even those equal to Bṛhaspati cannot fully know dharma. (03-149-26)

अधर्मो यत्र धर्माख्यो धर्मश्चाधर्मसञ्ज्ञितः। विज्ञातव्यो विभागेन यत्र मुह्यन्त्यबुद्धयः ॥०३-१४९-२७॥

adharmo yatra dharmākhyo dharmaś cādharmasañjñitaḥ। vijñātavyo vibhāgena yatra muhyanty abuddhayaḥ॥03-149-27॥

[अधर्मः (adharmaḥ) - non-righteousness; यत्र (yatra) - where; धर्म-आख्यः (dharma-ākhyaḥ) - called righteousness; धर्मः (dharmaḥ) - righteousness; च (ca) - and; अधर्म-सञ्ज्ञितः (adharma-sañjñitaḥ) - designated as unrighteousness; विज्ञातव्यः (vijñātavyaḥ) - to be discerned; विभागेन (vibhāgena) - by division; यत्र (yatra) - where; मुह्यन्ति (muhyanti) - are deluded; अबुद्धयः (abuddhayaḥ) - those without understanding;]

(Where non-righteousness is called righteousness, and righteousness is designated as unrighteousness; to be discerned by division, where those without understanding are deluded.)

Where unrighteousness is called righteousness, and righteousness is designated as unrighteousness, it must be discerned by proper distinction, for in such situations the unwise become deluded. (03-149-27)

आचारसम्भवो धर्मो धर्माद्वेदाः समुत्थिताः। वेदैर्यज्ञाः समुत्पन्ना यज्ञैर्देवाः प्रतिष्ठिताः ॥०३-१४९-२८॥

ācārasambhavo dharmo dharmādvedāḥ samutthitāḥ। vedairyajñāḥ samutpannā yajñairdevāḥ pratiṣṭhitāḥ॥03-149-28॥

[आचारसम्भवः (ācārasambhavaḥ) - arising from conduct; धर्मः (dharmaḥ) - dharma; धर्मात् (dharmāt) - from dharma; वेदाः (vedāḥ) - the Vedas; समुत्थिताः (samutthitāḥ) - arisen; वैदैः (vedaiḥ) - by the Vedas; यज्ञाः (yajñāḥ) - sacrifices; समुत्पन्नाः (samutpannāḥ) - originated; यज्ञैः (yajñaiḥ) - by sacrifices; देवाः (devāḥ) - the gods; प्रतिष्ठिताः (pratiṣṭhitāḥ) - are established;]

(Dharma arisen from conduct; from dharma, the Vedas have arisen; by the Vedas, sacrifices originated; by sacrifices, the gods are established.)

Dharma arises from conduct; from dharma, the Vedas come forth; from the Vedas, sacrifices originate; and by sacrifices, the gods are established. (3-149-28)

वेदाचारविधानोक्तैर्यज्ञैर्धार्यन्ति देवताः। बृहस्पत्युशनोक्तैश्च नयैर्धार्यन्ति मानवाः ॥०३-१४९-२९॥

vedācāravidhānoktairyajñairdhāryanti devatāḥ। bṛhaspatyuśanoktaiśca nayairdhāryanti mānavāḥ॥03-149-29॥

[वेदाचारविधानोक्तैः (vedācāravidhānoktaiḥ) - stated by the regulations and procedures of the Veda; यज्ञैः (yajñaiḥ) - by sacrifices; धार्यन्ति (dhāryanti) - are sustained; देवताः (devatāḥ) - the gods; बृहस्पत्युशनोक्तैः (bṛhaspatyuśanoktaiḥ) - by what is stated by Bṛhaspati and Uśanas; च (ca) - and; नयैः (nayaiḥ) - by policies; धार्यन्ति (dhāryanti) - are sustained; मानवाः (mānavāḥ) - humans;]

(By sacrifices stated by the regulations and procedures of the Veda, the gods are sustained. By policies stated by Bṛhaspati and Uśanas and by policies, humans are sustained. (03-149-29))

The gods are sustained by sacrifices prescribed by the ordinances and procedures of the Veda; humans are sustained by policies set forth by Bṛhaspati and Uśanas. (03-149-29)

पण्याकरवणिज्याभिः कृष्याथो योनिपोषणैः। वार्तया धार्यते सर्वं धर्मैरेतैर्द्विजातिभिः ॥०३-१४९-३०॥

paṇyākaravaṇijyābhiḥ kṛṣyātho yonipoṣaṇaiḥ। vārtayā dhāryate sarvaṃ dharmairetair dvijātibhiḥ॥03-149-30॥

[पण्य-आकर-वणिज्याभिः (paṇya-ākara-vaṇijyābhiḥ) - by means of trade in merchandise, mines, and commerce; कृष्या (kṛṣyā) - by agriculture; अथ (atho) - and; योनि-पोषणैः (yoni-poṣaṇaiḥ) - by nourishment of living beings; वार्तया (vārtayā) - by means of livelihood; धार्यते (dhāryate) - is supported; सर्वम् (sarvam) - all; धर्मैः (dharmaiḥ) - by these duties; एतैः (etaiḥ) - by these; द्विजातिभिः (dvijātibhiḥ) - by the twice-born (Brahmins, Kṣatriyas, Vaiśyas);]

(By means of trade in merchandise, mines, and commerce, by agriculture, and by nourishment of living beings, by means of livelihood, all is supported by these duties by these twice-born.)

Everything is maintained by the twice-born through these means of livelihood: trade in merchandise, mining, commerce, agriculture, and supporting living beings. (03-149-30)

त्रयी वार्ता दण्डनीतिस्तिस्रो विद्या विजानताम्। ताभिः सम्यक्प्रयुक्ताभिर्लोकयात्रा विधीयते ॥०३-१४९-३१॥

trayī vārtā daṇḍanītis tisro vidyā vijānatām. tābhiḥ samyak-prayuktābhir lokayātrā vidhīyate ॥03-149-31॥

[त्रयी (trayī) - the threefold Veda; वार्ता (vārtā) - commerce; दण्डनीतिः (daṇḍanītiḥ) - science of polity/punishment; तिस्रः (tisraḥ) - three; विद्या (vidyā) - branches of knowledge; विजानताम् (vijānatām) - of those who understand; ताभिः (tābhiḥ) - by these; सम्यक् (samyak) - properly; प्रयुक्ताभिः (prayuktābhiḥ) - when applied; लोेक यात्रा (lokayātrā) - worldly life; विधीयते (vidhīyate) - is accomplished;]

(The threefold Veda, commerce, and the science of polity, these three branches of knowledge for the understanding; by these, when properly applied, worldly life is accomplished.)

Worldly life is sustained by these three branches of knowledge—the Veda, commerce, and the science of polity—when they are properly applied by those who understand. (03-149-31)

सा चेद्धर्मक्रिया न स्यात्त्रयीधर्ममृते भुवि। दण्डनीतिमृते चापि निर्मर्यादमिदं भवेत् ॥०३-१४९-३२॥

sā ced dharma-kriyā na syāt trayī-dharma-mṛte bhuvi. daṇḍa-nīti-mṛte ca api nir-maryādam idaṃ bhavet ॥03-149-32॥

[सा (sā) - she; that; this; the same; चेत् (cet) - if; धर्मक्रिया (dharma-kriyā) - act of dharma; religious act; न (na) - not; स्यात् (syāt) - would be; त्रयीधर्ममृते (trayī-dharma-mṛte) - except the dharma of the three Vedas; apart from Vedic duties; भुवि (bhuvi) - on earth; दण्डनीतिमृते (daṇḍa-nīti-mṛte) - without law and order; apart from punitive policy; च (ca) - and; अपि (api) - also; even; निर्मर्यादम् (nir-maryādam) - bereft of boundaries; devoid of limits; lawless; इदं (idaṃ) - this; भवेत् (bhavet) - would become; should become;]

(If this act of dharma would not exist on earth apart from the dharma of the three Vedas, and even apart from law and order, then this would become bereft of boundaries.)

If acts of dharma did not exist on earth apart from Vedic duties, and if there were no law and order, then this world would become lawless. (03-149-32)

वार्ताधर्मे ह्यवर्तन्त्यो विनश्येयुरिमाः प्रजाः। सुप्रवृत्तैस्त्रिभिर्ह्येतैर्धर्मैः सूयन्ति वै प्रजाः ॥०३-१४९-३३॥

vārtā-dharme hy avartantyo vinaśyeyur imāḥ prajāḥ. supravṛttais tribhir hy etair dharmaiḥ sūyanti vai prajāḥ ॥03-149-33॥

[वार्ताधर्मे (vārtā-dharme) - in the duty/ethic of agriculture and trade; हि (hi) - indeed; अवर्तन्त्यः (avartantyaḥ) - those not following; विनश्येयुः (vinaśyeyuḥ) - would perish; इमाः (imāḥ) - these; प्रजाः (prajāḥ) - people; सुप्रवृत्तैः (supravṛttaiḥ) - well-practiced; त्रिभिः (tribhiḥ) - by three; हि (hi) - indeed; एतैः (etaiḥ) - by these; धर्मैः (dharmaiḥ) - by duties; सूयन्ति (sūyanti) - are produced; वै (vai) - indeed; प्रजाः (prajāḥ) - people;]

(In the duty of agriculture and trade, indeed, those not following would perish, these people. By the three indeed, by these duties, are produced indeed, people.)

If people do not follow the duty of agriculture and trade, they would surely perish; indeed, people are produced and sustained by these three well-practiced duties. (03-149-33)

द्विजानाममृतं धर्मो ह्येकश्चैवैकवर्णिकः। यज्ञाध्ययनदानानि त्रयः साधारणाः स्मृताः ॥०३-१४९-३४॥

dvijānām amṛtaṃ dharmo hy ekaś caivaika varṇikaḥ। yajñādhyayana dānāni trayaḥ sāmānyāḥ smṛtāḥ॥03-149-34॥

[द्विजानाम् (dvijānām) - of the twice-born; अमृतम् (amṛtam) - immortality; धर्मः (dharmaḥ) - duty; हि (hi) - indeed; एकः (ekaḥ) - one; च (ca) - and; एव (eva) - only; एकवर्णिकः (ekavarṇikaḥ) - having one color (i.e., pertaining to one class/caste); यज्ञाध्ययनदानानि (yajñādhyayana dānāni) - sacrifices, study of Vedas, and gifts; त्रयः (trayaḥ) - three; साधारणाः (sādhāraṇāḥ) - common (to all); स्मृताः (smṛtāḥ) - are considered;]

(For the twice-born, dharma is indeed their immortality, and he is only of one color; sacrifices, study, and giving gifts—these three are considered common (to all).)

For the twice-born, dharma is truly their immortality, and (dharma) belongs only to one caste; sacrifice, study, and gifts—these three are regarded as common to all. (03-149-34)

याजनाध्यापने चोभे ब्राह्मणानां प्रतिग्रहः। पालनं क्षत्रियाणां वै वैश्यधर्मश्च पोषणम् ॥०३-१४९-३५॥

yājanādhyāpane cobhe brāhmaṇānāṃ pratigrahaḥ। pālanaṃ kṣatriyāṇāṃ vai vaiśyadharmaś ca poṣaṇam ॥03-149-35॥

[याजन (yājana) - causing to perform sacrifice; अध्यापने (adhyāpane) - teaching; च (ca) - and; उभे (ubhe) - both; ब्राह्मणानाम् (brāhmaṇānām) - of Brāhmaṇas; प्रतिग्रहः (pratigrahaḥ) - receiving gifts; पालनम् (pālanam) - protection; क्षत्रियाणाम् (kṣatriyāṇām) - of Kṣatriyas; वै (vai) - indeed; वैश्यधर्मः (vaiśyadharmaḥ) - the duty of Vaiśyas; च (ca) - and; पोषणम् (poṣaṇam) - nourishing;]

(Both causing to perform sacrifice and teaching are of Brāhmaṇas, receiving gifts; protection of Kṣatriyas indeed, and the duty of Vaiśyas is nourishing.)

Causing to perform sacrifice and teaching, as well as receiving gifts, are for Brāhmaṇas; protection is for Kṣatriyas, and nourishment is the duty of Vaiśyas. (03-149-35)

शुश्रूषा तु द्विजातीनां शूद्राणां धर्म उच्यते। भैक्षहोमव्रतैर्हीनास्तथैव गुरुवासिनाम् ॥०३-१४९-३६॥

śuśrūṣā tu dvijātināṃ śūdrāṇāṃ dharma ucyate। bhaikṣa-homa-vrataiḥ hīnāḥ tathaiva guru-vāsinām॥03-149-36॥

[शुश्रूषा (śuśrūṣā) - service; तु (tu) - but; द्विजातीनाम् (dvijātinām) - of the twice-born; शूद्राणां (śūdrāṇām) - of the Śūdras; धर्मः (dharmaḥ) - duty; उच्यते (ucyate) - is said; भैक्ष (bhaikṣa) - alms (collecting); होम (homa) - sacrificial offering; व्रतैः (vrataiḥ) - religious vows; हीनाः (hīnāḥ) - devoid; तथा एव (tathā eva) - just so; गुरुवासिनाम् (guru-vāsinām) - of those residing with a teacher;]

(But service to the twice-born is said to be the duty of the Śūdras, devoid of collecting alms, sacrificial offerings, or religious vows, and likewise (the duty) of those residing with a teacher.)

Service to the twice-born is said to be the duty of Śūdras, and also for those residing with a teacher, excluding (duties such as) collecting alms, performing sacrificial offerings, or religious vows. (03-149-36)

क्षत्रधर्मोऽत्र कौन्तेय तव धर्माभिरक्षणम्। स्वधर्मं प्रतिपद्यस्व विनीतो नियतेन्द्रियः ॥०३-१४९-३७॥

kṣatradharmo'tra kaunteya tava dharmābhirakṣaṇam। svadharmaṃ pratipadyasva vinīto niyatendriyaḥ ॥03-149-37॥

[क्षत्रधर्मः (kṣatradharmaḥ) - the duty of a kṣatriya; अत्र (atra) - here; कौन्तेय (kaunteya) - O son of Kuntī; तव (tava) - your; धर्माभिरक्षणम् (dharmābhirakṣaṇam) - protection of righteousness; स्वधर्मम् (svadharmam) - your own duty; प्रतिपद्यस्व (pratipadyasva) - undertake; विनीतः (vinītaḥ) - disciplined; नियतेन्द्रियः (niyatendriyaḥ) - one whose senses are controlled;]

(The duty of a kṣatriya here, O son of Kuntī, is your protection of righteousness. Undertake your own duty, disciplined, with controlled senses.)

Here, O son of Kuntī, your kṣatriya duty is the protection of righteousness. Embrace your own duty, disciplined and self-controlled. (03-149-37)

वृद्धैः संमन्त्र्य सद्भिश्च बुद्धिमद्भिः श्रुतान्वितैः। सुस्थितः शास्ति दण्डेन व्यसनी परिभूयते ॥०३-१४९-३८॥

vṛddhaiḥ sanmantrya sadbhiś ca buddhimadbhiḥ śrutānvitaiḥ। susthitaḥ śāsti daṇḍena vyasanī paribhūyate॥03-149-38॥

[वृद्धैः (vṛddhaiḥ) - by the aged; संमन्त्र्य (sanmantrya) - after consulting; सद्भिः (sadbhiḥ) - by the virtuous; च (ca) - and; बुद्धिमद्भिः (buddhimadbhiḥ) - by the wise; श्रुतान्वितैः (śrutānvitaiḥ) - by those possessed of learning; सुस्थितः (susthitaḥ) - well-established; शास्ति (śāsti) - rules; दण्डेन (daṇḍena) - with punishment; व्यसनी (vyasanī) - one afflicted with vice; परिभूयते (paribhūyate) - is overcome;]

(By the aged, after consulting, by the virtuous and by the wise, by those possessed of learning; one who is well-established rules with punishment; but one afflicted with vice is overcome.)

After consulting with the aged, the virtuous, the wise and the learned, a well-established person governs with authority; but one given to vice is overpowered. (03-149-38)

निग्रहानुग्रहैः सम्यग्यदा राजा प्रवर्तते। तदा भवति लोकस्य मर्यादा सुव्यवस्थिता ॥०३-१४९-३९॥

nigrahānugrahaiḥ samyag yadā rājā pravartate। tadā bhavati lokasya maryādā suvyavasthitā॥03-149-39॥

[निग्रह-अनुग्रहैः (nigraha-anugrahaiḥ) - by punishments and favors; सम्यक् (samyak) - properly; यदा (yadā) - when; राजा (rājā) - the king; प्रवर्तते (pravartate) - acts; तदा (tadā) - then; भवति (bhavati) - becomes; लोकस्य (lokasya) - of the people; मर्यादा (maryādā) - order; सुव्यवस्थिता (suvyavasthitā) - well-established;]

(By punishments and favors properly when the king acts, then becomes of the people order well-established.)

When the king properly acts using punishments and favors, then the order of the people becomes well established. (03-149-39)

तस्माद्देशे च दुर्गे च शत्रुमित्रबलेषु च। नित्यं चारेण बोद्धव्यं स्थानं वृद्धिः क्षयस्तथा ॥०३-१४९-४०॥

tasmād deśe ca durge ca śatru-mitra-baleṣu ca। nityaṃ cāreṇa boddhavyaṃ sthānaṃ vṛddhiḥ kṣayas tathā ॥03-149-40॥

[तस्मात् (tasmāt) - therefore; देशे (deśe) - in the country; च (ca) - and; दुर्गे (durge) - in the fortress; च (ca) - and; शत्रुमित्रबलेषु (śatru-mitra-baleṣu) - in (the) enemy and ally forces; च (ca) - and; नित्यं (nityaṃ) - always; चारेण (cāreṇa) - by a spy; बोद्धव्यम् (boddhavyam) - should be known; स्थानम् (sthānam) - position; वृद्धिः (vṛddhiḥ) - increase; क्षयः (kṣayaḥ) - decline; तथा (tathā) - as well;]

(Therefore in the country and in the fortress and in the enemy and ally forces, always by a spy should be known (their) position, increase, as well as decline.)

Therefore, in the country, in the fortress, and in both enemy and ally forces, the position, increase, and decline should always be ascertained by a spy. (03-149-40)

राज्ञामुपायाश्चत्वारो बुद्धिमन्त्रः पराक्रमः। निग्रहानुग्रहौ चैव दाक्ष्यं तत्कार्यसाधनम् ॥०३-१४९-४१॥

rājñām upāyāś catvāro buddhi-mantraḥ parākramaḥ। nigraha-anugrahau ca eva dākṣyaṃ tat kārya-sādhanam ॥03-149-41॥

[राज्ञाम् (rājñām) - of kings; उपायाः (upāyāḥ) - means; चत्वारः (catvāraḥ) - four; बुध्दिमन्त्रः (buddhi-mantraḥ) - wisdom and counsel; पराक्रमः (parākramaḥ) - valor; निग्रह (nigraha) - restraint; अनुग्रहौ (anugrahau) - and favor; च (ca) - and; एव (eva) - indeed; दाक्ष्यं (dākṣyaṃ) - skill; तत् (tat) - that; कार्य (kārya) - objective; साधनम् (sādhanam) - means of accomplishment;]

(Of kings, the means are four: wisdom-counsel, valor, restraint, and favor indeed; skill is that means of accomplishing the objective.)

For kings, the four means are wisdom and counsel, valor, restraint and favor; and skill is the means to accomplish that objective. (03-149-41)

साम्ना दानेन भेदेन दण्डेनोपेक्षणेन च। साधनीयानि कार्याणि समासव्यासयोगतः ॥०३-१४९-४२॥

sāmnā dānena bhedena daṇḍenāpekṣaṇena ca। sādhanīyāni kāryāṇi samāsavyāsayogataḥ॥03-149-42॥

[साम्ना (sāmnā) - by conciliation; दानेन (dānena) - by giving; भेदेन (bhedena) - by division; दण्डेन (daṇḍena) - by punishment; उपेक्षणेन (upekṣaṇena) - by disregard; च (ca) - and; साधनीयानि (sādhaniyāni) - to be accomplished; कार्याणि (kāryāṇi) - actions; समासव्यासयोगतः (samāsa-vyāsa-yogataḥ) - by combination and separation;]

(By conciliation, by giving, by division, by punishment, by disregard and, actions to be accomplished, by combination and separation.)

Actions to be accomplished can be achieved by conciliation, giving, division, punishment, or disregard, whether through combination or separation. (03-149-42)

मन्त्रमूला नयाः सर्वे चाराश्च भरतर्षभ। सुमन्त्रितैर्नयैः सिद्धिस्तद्विदैः सह मन्त्रयेत् ॥०३-१४९-४३॥

mantramūlā nayāḥ sarve cārāś ca bharatarṣabha। sumantritair nayaiḥ siddhis tadvidaiḥ saha mantrayet ॥03-149-43॥

[मन्त्रमूला (mantramūlā) - rooted in deliberation; नयाः (nayāḥ) - policies; सर्वे (sarve) - all; चाराः (cārāḥ) - spies; च (ca) - and; भरतर्षभ (bharatarṣabha) - bull of the Bharatas; सुमन्त्रितैः (sumantritaiḥ) - well-advised; नयैः (nayaiḥ) - with policies; सिद्धिः (siddhiḥ) - success; तद्विदैः (tadvidaiḥ) - with those who know that; सह (saha) - with; मन्त्रयेत् (mantrayet) - should deliberate;]

(All policies and spies, O bull of the Bharatas, are rooted in deliberation; success with policies comes by well-advised means, one should deliberate with those who know that.)

O best of the Bharatas, all policies and the deployment of spies have their foundation in deliberation; one should always take counsel with those well-versed in such policies to ensure success. (03-149-43)

स्त्रिया मूढेन लुब्धेन बालेन लघुना तथा। न मन्त्रयेत गुह्यानि येषु चोन्मादलक्षणम् ॥०३-१४९-४४॥

striyā mūḍhena lubdhena bālena laghunā tathā। na mantrayeta guhyāni yeṣu conmādalakṣaṇam॥03-149-44॥

[स्त्रिया (striyā) - with a woman; मूढेन (mūḍhena) - with a foolish one; लुब्धेन (lubdhena) - with a greedy one; बालेन (bālena) - with a child; लघुना (laghunā) - with a frivolous one; तथा (tathā) - also; न (na) - not; मन्त्रयेत (mantrayeta) - should deliberate; गुह्यानि (guhyāni) - the secrets; येषु (yeṣu) - in whom; च (ca) - and; उन्मादलक्षणम् (unmādalakṣaṇam) - characterized by madness;]

(With a woman, with a foolish one, with a greedy one, with a child, with a frivolous one, also, not should deliberate the secrets, in whom and characterized by madness.)

One should not deliberate on secrets with a woman, a fool, a greedy person, a child, a frivolous person, or anyone who is characterized by madness. (03-149-44)

मन्त्रयेत्सह विद्वद्भिः शक्तैः कर्माणि कारयेत्। स्निग्धैश्च नीतिविन्यासान्मूर्खान्सर्वत्र वर्जयेत् ॥०३-१४९-४५॥

mantrayetsaḥa vidvadbhiḥ śaktaiḥ karmāṇi kārayet. snigdhaiśca nītivinyāsān mūrkhān sarvatra varjayet ॥03-149-45॥

[मन्त्रयेत् (mantrayet) - he should deliberate; सह (saha) - together with; विद्वद्भिः (vidvadbhiḥ) - with the learned; शक्तैः (śaktaiḥ) - with the capable; कर्माणि (karmāṇi) - actions; कारयेत् (kārayet) - he should have done; स्निग्धैश्च (snigdhaiś ca) - and with the affectionate; नीतिविन्यासान् (nīti-vinyāsān) - arrangements of policy; मूर्खान् (mūrkhān) - the foolish; सर्वत्र (sarvatra) - everywhere; वर्जयेत् (varjayet) - he should avoid;]

(He should deliberate together with the learned, he should have actions done by the capable. And, as for arrangements of policy with the affectionate, he should avoid the foolish everywhere.)

He should consult with the learned, assign tasks to the capable, arrange policies with the affectionate, and always avoid the foolish everywhere. (03-149-45)

धार्मिकान्धर्मकार्येषु अर्थकार्येषु पण्डितान्। स्त्रीषु क्लीबान्नियुञ्जीत क्रूरान्क्रूरेषु कर्मसु ॥०३-१४९-४६॥

dhārmikān dharmakāryeṣu arthakāryeṣu paṇḍitān। strīṣu klībān niyuñjīta krūrān krūreṣu karmeshu ॥03-149-46॥

[धार्मिकान् (dhārmikān) - the righteous ones; धर्मकार्येषु (dharmakāryeṣu) - in righteous activities; अर्थकार्येषु (arthakāryeṣu) - in activities relating to wealth; पण्डितान् (paṇḍitān) - the learned ones; स्त्रीषु (strīṣu) - with women; क्लीबान् (klībān) - the impotent ones; नियुञ्जीत (niyuñjīta) - should employ; क्रूरान् (krūrān) - the cruel ones; क्रूरेषु (krūreṣu) - in cruel actions; कर्मसु (karmeshu) - in deeds;]

(The righteous ones in righteous activities, the learned ones in activities relating to wealth, with women the impotent ones should one employ, the cruel ones in cruel actions (deeds).)

One should employ the righteous in religious activities, the learned in matters of wealth, the impotent with women, and the cruel in cruel deeds. (03-149-46)

स्वेभ्यश्चैव परेभ्यश्च कार्याकार्यसमुद्भवा। बुद्धिः कर्मसु विज्ञेया रिपूणां च बलाबलम् ॥०३-१४९-४७॥

svebhyaś caiva parebhyaś ca kāryākārya-samudbhavā । buddhiḥ karmasu vijñeyā ripūṇāṃ ca balābalam ॥03-149-47॥

[स्वेभ्यः (svebhyaḥ) - from one's own (people); च (ca) - and; एव (eva) - indeed; परेभ्यः (parebhyaḥ) - from others (enemies); च (ca) - and; कार्य (kārya) - what ought to be done; अकार्य (akārya) - what ought not to be done; समुद्भवा (samudbhavā) - arising from; बुद्धिः (buddhiḥ) - the intellect; कर्मसु (karmasu) - in actions; विज्ञेया (vijñeyā) - should be known; रिपूणाम् (ripūṇām) - of the enemies; च (ca) - and; बलाबलम् (balābalam) - strength and weakness;]

(From one's own people and indeed from others, arising from what ought to be done and what ought not to be done, the intellect in actions should be known, and also the strength and weakness of the enemies.)

One should understand, regarding oneself and others, what should and should not be done in any undertaking, the discernment to be applied, and also the strengths and weaknesses of the enemies. (03-149-47)

बुद्ध्या सुप्रतिपन्नेषु कुर्यात्साधुपरिग्रहम्। निग्रहं चाप्यशिष्टेषु निर्मर्यादेषु कारयेत् ॥०३-१४९-४८॥

buddhyā supratipanneṣu kuryātsādhuparigraham। nigrahaṃ cāpyaśiṣṭeṣu nirmaryādeṣu kārayet ॥03-149-48॥

[बुद्ध्या (buddhyā) - with discernment; सुप्रतिपन्नेषु (supratipanneṣu) - in those who are well-conducted; कुर्यात् (kuryāt) - should confer; साधुपरिग्रहम् (sādhuparigraham) - proper acceptance (favour, engagement); निग्रहम् (nigraham) - restraint; च (ca) - and; अपि (api) - also; अशिष्टेषु (aśiṣṭeṣu) - among the ill-behaved; निर्मर्यादेषु (nirmaryādeṣu) - who are without boundaries; कारयेत् (kārayet) - should cause (inflict);]

(With discernment, among those who are well-conducted, should confer proper acceptance; and also, among the ill-behaved, those without boundaries, should inflict restraint.)

With discernment, one should bestow proper acceptance upon those who are well-conducted, and also should impose restraint upon those who are ill-behaved and lack all decorum. (03-149-48)

निग्रहे प्रग्रहे सम्यग्यदा राजा प्रवर्तते। तदा भवति लोकस्य मर्यादा सुव्यवस्थिता ॥०३-१४९-४९॥

nigrahe pragrahe samyag yadā rājā pravartate। tadā bhavati lokasya maryādā suvyavasthitā ॥03-149-49॥

[निग्रहे (nigrahe) - in restraint; प्रग्रहे (pragrahe) - in favoring; सम्यक् (samyak) - properly; यदा (yadā) - when; राजा (rājā) - the king; प्रवर्तते (pravartate) - acts; तदा (tadā) - then; भवति (bhavati) - there is; लोकस्य (lokasya) - of the people; मर्यादा (maryādā) - limit; सुव्यवस्थिता (suvyavasthitā) - well established;]

(In restraint, in favoring, properly when the king acts, then there is of the people a limit well established.)

When the king acts properly in both restraint and favoring, then the order of the people is well established. (03-149-49)

एष ते विहितः पार्थ घोरो धर्मो दुरन्वयः। तं स्वधर्मविभागेन विनयस्थोऽनुपालय ॥०३-१४९-५०॥

eṣa te vihitaḥ pārtha ghorā dharmo duranvayaḥ। taṃ svadharma-vibhāgena vinaya-stho'nupālaya ॥03-149-50॥

[एष (eṣa) - this; ते (te) - to you; विहितः (vihitaḥ) - laid down; पार्थ (pārtha) - O Pārtha; घोरः (ghoraḥ) - terrible; धर्मः (dharmaḥ) - duty; दुरन्वयः (duranvayaḥ) - difficult to accomplish; तं (taṃ) - that; स्वधर्मविभागेन (svadharma-vibhāgena) - by the section of one's own duty; विनयस्थः (vinaya-sthaḥ) - abiding in discipline; अनुपालय (anupālaya) - follow;]

(This to you laid down, O Pārtha, terrible duty difficult to accomplish. That, by your own duty's division, abiding in discipline, follow.)

O Pārtha, this terrible duty, which is difficult to perform, is laid down for you. Abide in discipline and follow that, according to your allotted duty. (03-149-50)

तपोधर्मदमेज्याभिर्विप्रा यान्ति यथा दिवम्। दानातिथ्यक्रियाधर्मैर्यान्ति वैश्याश्च सद्गतिम् ॥०३-१४९-५१॥

tapodharmadamejyābhirviprā yānti yathā divam। dānātithyakriyādharmairyānti vaiśyāśca sadgatim ॥03-149-51॥

[तपोधर्मदमेज्याभिः (tapodharmadamejyābhiḥ) - by austerity, righteousness, self-control, and sacrificial worship; विप्राः (viprāḥ) - brāhmaṇas; यान्ति (yānti) - go; यथा (yathā) - as; दिवम् (divam) - heaven; दानातिथ्यक्रियाधर्मैः (dānātithyakriyādharmaiḥ) - by duty consisting of charity, hospitality, and rites; यान्ति (yānti) - go; वैश्याः (vaiśyāḥ) - vaiśyas; च (ca) - and; सद्-गतिम् (sad-gatim) - the good path;]

(By austerity, righteousness, self-control, and sacrificial worship, brāhmaṇas go as to heaven. By duties consisting of charity, hospitality, and rites, vaiśyas also go to the good path.)

Brāhmaṇas reach heaven by practicing austerity, righteousness, self-control, and sacrificial worship. Vaiśyas too attain the good path by performing duties of charity, hospitality, and rituals. (03-149-51)

क्षत्रं याति तथा स्वर्गं भुवि निग्रहपालनैः। सम्यक्प्रणीय दण्डं हि कामद्वेषविवर्जिताः ॥ अलुब्धा विगतक्रोधाः सतां यान्ति सलोकताम् ॥०३-१४९-५२॥

kṣatraṃ yāti tathā svargaṃ bhuvi nigraha-pālanaiḥ। samyak-praṇīya daṇḍaṃ hi kāma-dveṣa-vivarjitāḥ॥ alubdhā vigata-krodhāḥ satāṃ yānti salokatām॥03-149-52॥

[क्षत्रं (kṣatram) - the kṣatriya order; याति (yāti) - attains; तथा (tathā) - thus; in the same way; स्वर्गं (svargam) - heaven; भुवि (bhuvi) - on earth; निग्रहपालनैः (nigraha-pālanaiḥ) - by restraint and protection; सम्यक् (samyak) - properly; प्रणीय (praṇīya) - having administered; दण्डं (daṇḍam) - punishment; हि (hi) - indeed; कामद्वेषविवर्जिताः (kāma-dveṣa-vivarjitāḥ) - devoid of desire and hatred; अलुब्धाः (alubdhāḥ) - not greedy; विगतक्रोधाः (vigata-krodhāḥ) - those whose anger is gone; सतां (satām) - of the virtuous; यान्ति (yānti) - they attain; सलोकताम् (salokatām) - association with (the) world (of the virtuous);]

(The kṣatriya order attains thus heaven on earth by restraint and protection; having properly administered punishment, indeed, being devoid of desire and hatred, not greedy, with anger gone, of the virtuous, they attain association with (the) world (of the virtuous).)

In this way, the kṣatriyas, by properly upholding restraint and protection, attain heaven on earth; by rightly administering punishment, being free from desire, hatred, greed, and anger, the virtuous attain companionship with the virtuous. (03-149-52)