04.042
vaiśampāyana uvāca॥
Vaiśampāyana said.
atha duryodhanaḥ rājā samare bhīṣmam abravīt. droṇaṃ ca rathaśārdūlaṃ kṛpaṃ ca
sumahāratham ॥04-42-1॥
Then King Duryodhana, in the midst of battle, spoke to Bhīṣma, and to Droṇa, the tiger
among charioteers, and to Kṛpa, the distinguished charioteer. (04-42-1)
ukto'ayam artha ācāryo mayā karṇena cāsakṛt। punareva ca vakṣyāmi na hi tṛpyāmi taṃ bruvan
॥04-42-2॥
This meaning has been repeatedly spoken by the teacher, by me, and by Karṇa. Yet again I
shall speak it, for I am not satisfied with speaking about him. (04-42-2)
parājitaiḥ hi vastavyaṃ taiḥ ca dvādaśa vatsarān. vane janapade ajñātaiḥ eṣa eva paṇo hi
naḥ ॥04-42-3॥
Those who are defeated, indeed, must live for twelve years both in the forest and in
inhabited land, unrecognized by anyone; this is indeed the agreement for us. (04-42-3)
teṣāṃ na tāvannirvṛttaṃ vartate tu trayodaśam। ajñātavāsaṃ bībhatsur athāsmābhiḥ samāgataḥ
॥04-42-4॥
Of them, the thirteenth year has not yet been completed; Bībhatsu has now joined us during
incognito dwelling. (04-42-4)
anivṛtte tu nirvāse yadi bībhatsur āgataḥ। punar dvādaśa varṣāṇi vane vatsyanti
pāṇḍavāḥ॥04-42-5॥
But if Bhīmasena returns before the exile is completed, the Pāṇḍavas will have to spend
another twelve years in the forest. (04-42-5)
lobhādvā te na jānīyur asmān vā moha āviśat। hīnādhiriktam eteṣāṃ bhīṣmaḥ veditum arhati
॥04-42-6॥
Or perhaps, because of greed, they do not recognize us, or they have been overtaken by
delusion; but regarding what is lacking or in excess among them, it is Bhīṣma who is worthy
to know. (04-42-6)
arthānāṁ tu punardvaidhe nityaṁ bhavati saṁśayaḥ। anyathā cintito hyarthaḥ punarbhavati
cānyathā ॥04-42-7॥
But with regard to meanings, there is always doubt when duality arises; indeed, an object
thought of in one way often turns out otherwise. (04-42-7)
uttaraṃ mārgamāṇānāṃ matsyasenāṃ yuyutsatām। yadi bībhatsur āyātaḥ teṣāṃ kaḥ syāt
parāṅmukhaḥ॥04-42-8॥
Of those Matsya warriors moving north to fight, if Bhībhatsu (Arjuna) has arrived, who
among them would turn their back? (04-42-8)
trigartānāṃ vayaṃ hetor matsyān yoddhum ihāgatāḥ। matsyānāṃ viprakārāṃs te bahūn asmān
akīrtayan ॥04-42-9॥
We have come here to fight the Matsyas on behalf of the Trigartas, for the Matsyas have
insulted us in many ways. (04-42-9)
teṣāṃ bhayābhipannānāṃ tadasmābhiḥ pratiśrutam। prathamaṃ tairgṛhītabhyaṃ matsyānāṃ
godhanaṃ mahat॥04-42-10॥
For those who were afflicted by fear, that was our promise: first, the great cattle of the
fishermen must be taken by them. (04-42-10)
saptamīm aparāhṇe vai tathā nastaiḥ samāhitam। aṣṭamyāṃ punar asmābhir ādityasya udayaṃ
prati ॥04-42-11॥
Indeed, thus it was assembled by us on the afternoon of the seventh day. Again, on the
eighth day, we (waited) for the sunrise. (04-42-11)
te vā gāvo na paśyanti yadi va syuḥ parājitāḥ। asmānvāpyatisandhāya kuryur matsyena
saṅgatam ॥04-42-12॥
They, that is, the cows, may not pay attention if they are defeated; or, having made an
alliance, they might join together with Matsya against us. (04-42-12)
atha vā tān-upāyātaḥ matsyaḥ jānapadaiḥ saha। sarvayā senayā
sārdham-asmān-yoddhum-upāgataḥ ॥04-42-13॥
Or else, Matsya, having approached them with the people of his realm and the entire army,
has come together to fight us. (04-42-13)
teṣāmeva mahāvīryaḥ kaścideva puraḥsaraḥ। asmāñ jetum ihāyāto matsyo vāpi svayaṃ bhavet
॥04-42-14॥
Indeed, among them, some powerful leader has come here to conquer us; perhaps it is a fish
or he himself. (04-42-14)
yady eṣa rājā matsyānāṃ yadi bībhatsur āgataḥ। sarvair yoddhavyam asmābhir iti naḥ samayaḥ
kṛtaḥ ॥04-42-15॥
If this is the king of the Matsyas, and if Bībhatsu (Arjuna) has come, then it is agreed
by us all that we must fight. (04-42-15)
atha kasmātsṭhitā hyete ratheṣu rathasattamāḥ। bhīṣmo droṇaḥ kṛpaścaiva vikarṇo drauṇireva
ca ॥04-42-16॥
Now, why are these best among chariot-warriors—Bhīṣma, Droṇa, Kṛpa, Vikarṇa, and the son
of Droṇa (Aśvatthāman)—standing on the chariots? (4-42-16)
sambhrānta-manasaḥ sarve kāle hy asmin mahārathāḥ। na anyatra yuddhāt śreyaḥ asti tathā
ātmā praṇidhīyatām॥04-42-17॥
All the great chariot-warriors now have agitated minds; there is no greater good than
battle elsewhere, therefore let the self be devoted to it. (04-42-17)
ācchinne godhane'smākam api devena vajriṇā. yamena vāpi saṅgrāme ko hāstinapuraṃ vrajet
॥04-42-18॥
If even our herds of cows are destroyed by Indra, the wielder of the thunderbolt, or by
Yama in battle, then who would go to Hastinapura? (04-42-18)
śarair abhipraṇunnānām bhagnānām gahane vane। ko hi jīvet padātīnāṃ bhaved aśveṣu
saṃśayaḥ॥ ācāryaṃ pṛṣṭhataḥ kṛtvā tathā nītir vidhīyatām ॥04-42-19॥
Who among the foot soldiers, struck by arrows and broken in the dense forest, could
possibly survive? Surely there would be no doubt concerning the horses. Having placed the
teacher at the rear, thus should the strategy be organized. (04-42-19)
jānāti hi mataṃ teṣām atas trāsayatīva naḥ। arjunenāsya samprītim adhikām upalakṣaye
॥04-42-20॥
He surely knows their opinion; therefore, he seems to frighten us. In Arjuna, I perceive
he has greater affection. (04-42-20)
tathā hi dṛṣṭvā bībhatsum upāyāntaṃ praśaṃsati. yathā senā na bhajyeta tathā nītir
vidhīyatām ॥04-42-21॥
Thus, indeed, seeing the fearful one approaching, he praises him. In such a way that the
army is not broken, let the strategy be arranged. (04-42-21)
adeśikā mahāraṇye grīṣme śatruvaśaṃ gatā। yathā na vibhrametsenā tathā
nītirvidhīyatām॥04-42-22॥
Just as, in a great forest in the heat of summer, an army without a guide, fallen under
enemy control, would not falter (if well arranged), so let the policy be established.
(04-42-22)
aśvānāṃ heṣitaṃ śrutvā kā praśaṃsā bhavet pare. sthāne vā api vrajantaḥ vā sadā heṣanti
vājinaḥ ॥04-42-23॥
What praise is there for others on hearing the neighing of horses? Whether staying in a
place or moving about, steeds always neigh. (04-42-23)
sadā ca vāyavo vānti nityaṃ varṣati vāsavaḥ. stanayitnoś ca nirghoṣaḥ śrūyate bahuśas
tathā ॥04-42-24॥
Always, the winds blow and Indra constantly brings rain. Likewise, the roar of thunder is
heard many times. (04-42-24)
kim atra kāryaṁ pārthasya kathaṁ vā sa praśasyate। anyatra kāmād dveṣād vā roṣād vā asmāsu
kevalāt ॥04-42-25॥
What action does Pārtha have here to do, and how is he to be praised? Or is it only
elsewhere, from desire, hatred, or anger, or directed solely at us? (04-42-25)
ācāryā vai kāruṇikāḥ prājñāś cāpaya-darśinaḥ। naite mahā-bhaye prāpte sampraṣṭavyāḥ
kathaṁcana॥04-42-26॥
Teachers who are compassionate, wise, and discerning of danger should never be consulted
when great danger has already arisen. (04-42-26)
prāsādeṣu vicitreṣu goṣṭhīṣvāvasatheṣu ca। kathā vicitrāḥ kurvāṇāḥ paṇḍitās tatra
śobhanāḥ॥04-42-27॥
In palaces, in various places, in assemblies, and in residences, the learned ones there
who tell varied stories are splendid. (04-42-27)
bahūny āścarya-rūpāṇi kurvanto jana-saṃsadi। iṣv-astre cāru-sandhāne paṇḍitās tatra
śobhanāḥ ॥04-42-28॥
Those skilled ones, performing many wondrous feats in the assembly, are splendid there in
the expert use and handling of bows and weapons. (04-42-28)
pareṣāṃ vivarajñāne manuṣyācariteṣu ca। annasaṃskāradoṣeṣu paṇḍitās-tatra
śobhanāḥ॥04-42-29॥
The learned are excellent at discerning the faults of others, whether in human behavior or
in the preparation of food. (04-42-29)
paṇḍitān pṛṣṭhataḥ kṛtvā pareṣāṃ guṇavādinaḥ। vidhīyatāṃ tathā nītir yathā vadhyeta vai
paraḥ॥04-42-30॥
After relegating the learned and those who praise the virtues of others to the background,
let a policy be devised such that the enemy may indeed be destroyed. (04-42-30)
gāvaścaiva pratiṣṭhantāṃ senāṃ vyūhantu māciram | ārakṣāśca vidhīyantāṃ yatra yotsyāmahe
parān ||04-42-31||
Let the cows be placed securely and the army be arranged in formation quickly; let guards
also be appointed where we shall fight the enemies. (04-42-31)
