05.026

yudhiṣṭhira uvāca॥

Yudhishthira spoke:

kāṁ nu vācaṁ sañjaya me śṛṇoṣi; yuddhaiṣiṇīṁ yena yuddhādbibheṣi। ayuddhaṁ vai tāta yuddhādgarīyaḥ; kastallabdhvā jātu yudhyeta sūta ॥5-26-1॥

O Sanjaya, which of my words do you hear that desires war, by which you fear the war? Indeed, dear one, non-war is better than war; who, having realized this, would ever choose to fight, O charioteer?

akurvataś cet puruṣasya sañjaya; sidhyet saṅkalpo manasā yaṃ yam icchet। na karma kuryād viditaṃ mamait; danyatra yuddhād bahu yal laghīyaḥ ॥5-26-2॥

O Sanjaya, if a person does not act, his resolve would succeed by mere thought, whatever he desires. This is known to me, that no action should be done except in battle, which is much easier.

kuto yuddhaṁ jātu naraḥ prajāna; nko daivaśapto'bhivṛṇīta yuddham। sukhaiṣiṇaḥ karma kurvanti pārthā; dharmādahīnaṁ yacca lokasya pathyam ॥5-26-3॥

"From where would a man, cursed by fate, ever choose war? Those desirous of happiness, like the sons of Pritha, perform actions that are devoid of righteousness but are considered beneficial to the world."

karmodayaṃ sukhamāśamsamānaḥ; kr̥cchropāyaṃ tattvataḥ karma duḥkham। sukhaprepsurvijighāṃsuśca duḥkhaṃ; ya indriyāṇāṃ prītivaśānugāmī ॥ kāmābhidhyā svaśarīraṃ dunoti; yayā prayukto'nukaroti duḥkham ॥5-26-4॥

Hoping for happiness from actions, one finds that actions are truly suffering when pursued with difficulty. The desire for happiness and the wish to harm lead to suffering; one who follows the senses' pleasures is led astray. Desire and contemplation torment one's own body, and through them, one engages in and imitates suffering.

yathedhyamānasya samiddhatejaso; bhūyo balaṃ vardhate pāvakasya। kāmārthalābhena tathaiva bhūyo; na tṛpyate sarpiṣevāgniriddhaḥ ॥ sampaśyemaṃ bhogacayaṃ mahāntaṃ; sahāsmābhirdhṛtarāṣṭrasya rājñaḥ ॥5-26-5॥

Just as the strength of a blazing fire increases when kindled, similarly, the gain of desires and wealth never satisfies, like a fire fed with ghee. Behold this great heap of enjoyments with us, belonging to King Dhritarashtra.

nāśreyasāmīśvaro vigrahāṇāṃ; nāśreyasāṃ gītaśabdaṃ śṛṇoti। nāśreyasaḥ sevate mālyagandhā; nna cāpyāśreyāṃsyanulepanāni ॥5-26-6॥

The lord of the non-beneficial forms listens to the song sound of the non-beneficial. The non-beneficial one enjoys flower scents and not the non-beneficial ointments.

nāśreyasaḥ prāvarānadhyavaste; kathaṁ tvasmānsampraṇudetkurubhyaḥ। atraiva ca syādavadhūya eṣa; kāmaḥ śarīre hṛdayaṁ dunoti ॥5-26-7॥

He does not wear auspicious coverings; how could he remove us from the Kurus? Here itself, discarding this, desire afflicts the heart in the body.

svayaṃ rājā viṣamasthaḥ pareṣu; sāmasthyam anvicchati tanna sādhu। yathātmanaḥ paśyati vṛttameva; tathā pareṣāmapi so'bhyupaiti ॥5-26-8॥

A king in distress seeks peace from others, which is not appropriate. Just as he observes his own behavior, he judges others' actions similarly.

āsannamagniṃ tu nidāghakāle; gambhīrakakṣe gahane visṛjya। yathā vṛddhaṃ vāyuvaśena śoce; tkṣemaṃ mumukṣuḥ śiśiravyapāye ॥5-26-9॥

In the summer, one should leave the fire in a deep and dense place, as the old one may burn by the wind's will. Similarly, a person seeking liberation finds safety at the end of winter.

prāptaiśvaryo dhṛtarāṣṭro'dya rājā; lālapyate sañjaya kasya hetoḥ। pragṛhya durbuddhimanārjave rataṃ; putraṃ mandaṃ mūḍhamamantriṇaṃ tu ॥5-26-10॥

Today, King Dhritarashtra, having gained wealth, laments to Sanjaya, questioning the reason. He reflects on his son, who is engaged in dishonesty, is foolish, deluded, and lacks counsel.

anāptaḥ sannāptatamasya vācaṁ; suyodhano vidurasyāvamanya। sutasya rājā dhṛtarāṣṭraḥ priyaiṣī; sambudhyamāno viśate'dharmameva ॥5-26-11॥

Despite being aware and a well-wisher, King Dhritarashtra's son, Suyodhana, disregards the trustworthy words of Vidura and indeed embraces unrighteousness.

medhāvinaṃ hyarthakāmaṃ kurūṇāṃ; bahuśrutaṃ vāgminaṃ śīlavantam। sūta rājā dhṛtarāṣṭraḥ kurubhyo; na so'smaradviduraṃ putrakāmyāt ॥5-26-12॥

King Dhritarashtra, despite being wise, desirous of wealth, well-learned, eloquent, and virtuous, did not remember Vidura from the Kurus because of his desire for a son.

mānaghnasya ātmakāmasya cerṣyoḥ; saṁrambhiṇaścārthadharmātigasya। durbhāṣiṇo manyuvaśānugasya; kāmātmano durhṛdo bhāvanasya ॥5-26-13॥

This verse describes a person who destroys honor, is self-centered, envious, angry, transgresses the principles of wealth and duty, speaks harshly, is driven by anger, whose soul is consumed by desire, is wicked-hearted, and is contemplative.

aneyasyāśreyaso dīrghamanyo; mitradruhaḥ sañjaya pāpabuddheḥ। sutasya rājā dhṛtarāṣṭraḥ priyaiṣī; prapaśyamānaḥ prajahāddharmakāmau ॥5-26-14॥

King Dhritarashtra, foreseeing the misfortune brought by his son, who was long-minded and an enemy of friends, abandoned righteousness and desire, despite being a well-wisher.

tadaiva me sañjaya dīvyato'bhū; nno cetkurūnāgataḥ syādabhāvaḥ। kāvyāṃ vācaṃ viduro bhāṣamāṇo; na vindate dhṛtarāṣṭrātpraśaṃsām ॥5-26-15॥

At that very moment, Sanjaya, while engaged in a game of dice, if the Kurus had not come, there would have been nothing. Vidura, speaking poetically, does not receive any praise from Dhritarashtra.

kṣatturyadā anvavartanta buddhiṁ; kṛcchraṁ kurūnna tadābhyājagāma. yāvatprajñāmanvavartanta tasya; tāvatteṣāṁ rāṣṭravṛddhirbabhūva ॥5-26-16॥

When the minister adhered to intelligence, the Kurus did not face difficulties. As long as they followed his wisdom, their kingdom prospered.

tadarthalubdhasya nibodha me'dya; ye mantriṇo dhārtarāṣṭrasya sūta। duḥśāsanaḥ śakuniḥ sūtaputro; gāvalgaṇe paśya saṃmohamasya ॥5-26-17॥

Today, understand my words, O Gavalgana, about the ministers of Dhritarashtra who are greedy for their own purposes: Duhshasana, Shakuni, and the son of a charioteer; see how confused he is.

so'haṁ na paśyāmi parīkṣamāṇaḥ; kathaṁ svasti syātkurusṛñjayānām। āttaiśvaryo dhṛtarāṣṭraḥ parebhyaḥ; pravrājite vidure dīrghadṛṣṭau ॥5-26-18॥

He is examining and does not see how there can be welfare for the Kurus and Sṛñjayas. Dhritarashtra, having gained sovereignty from others, has exiled the far-sighted Vidura.

āśaṁsate vai dhṛtarāṣṭraḥ saputro; mahārājyamasapatnaṁ pṛthivyām। tasmiñśamaḥ kevalaṁ nopalabhyo; atyāsannaṁ madgataṁ manyate'rtham ॥5-26-19॥

Dhritarashtra, with his sons, desires an unrivaled great kingdom on earth. In this, peace is not attainable; he believes the purpose concerning me is imminent.

yattatkarṇo manyate pāraṇīyaṃ; yuddhe gṛhītāyudhamarjunena। āsaṃśca yuddhāni purā mahānti; kathaṃ karṇo nābhavaddvīpa eṣām ॥5-26-20॥

Karna, who thinks he can overcome, took up arms in battle against Arjuna. There were great battles in the past; how did Karna not become a refuge for these?

karṇaśca jānāti suyodhanaśca; droṇaśca jānāti pitāmahaśca। anye ca ye kuravastatra santi; yathārjunānnāstyaparo dhanurdharaḥ ॥5-26-21॥

Karna, Suyodhana, Drona, and the grandfather know this; and others among the Kurus present there also know that there is no archer greater than Arjuna.

jānantyete kuravaḥ sarva eva; ye cāpyanye bhūmipālāḥ sametāḥ। duryodhanaṃ cāparādhe caranta; mariṃdame phalgune'vidyamāne ॥5-26-22॥

All these Kurus and other assembled kings know that Duryodhana is acting wrongly, O slayer of enemies, O Arjuna, in your absence.

tenārthabaddhaṃ manyate dhārtarāṣṭraḥ; śakyaṃ hartuṃ pāṇḍavānāṃ mamatvam। kirīṭinā tālamātrāyudhena; tadvedinā saṃyugaṃ tatra gatvā ॥5-26-23॥

Dhritarashtra's son believes that it is possible to take away the Pandavas' affection by Arjuna, who wields a weapon the size of a palm tree, and having gone there, knows the battle.

gāṇḍīvavisphāritaśabdamājā; vaśṛṇvānā dhārtarāṣṭrā dhriyante। kruddhasya cedbhīmasenasya vegā; tsuyodhano manyate siddhamartham ॥5-26-24॥

The sons of Dhritarashtra are enduring the sound of Gandiva's twang and the illusion. Suyodhana believes that the purpose has been accomplished by the force of the enraged Bhimasena.

indro'pyetannot.sahettāta hartu; maiśvaryaṃ no jīvati bhīmasene। dhanañjaye nakule caiva sūta; tathā vīre sahadeve madīye ॥5-26-25॥

O father, even Indra would not be able to take away our prosperity while Bhīmasena, Dhanañjaya, Nakula, and the heroic Sahadeva, who are my own, are alive, O charioteer.

sa cedetāṃ pratipadyeta buddhiṃ; vṛddho rājā saha putreṇa sūta। evaṃ raṇe pāṇḍavakopadagdhā; na naśyeyuḥ sañjaya dhārtarāṣṭrāḥ ॥5-26-26॥

If the old king, along with his son, were to adopt this wisdom, then, O charioteer, the Dhartarashtras, inflamed by the Pandavas in battle, would not meet their end, O Sanjaya.

jānāsi tvaṃ kleśamasmāsu vṛttaṃ; tvāṃ pūjayansañjayāhaṃ kṣameyam। yaccāsmākaṃ kauravairbhūtapūrvaṃ; yā no vṛttirdhārtarāṣṭre tadāsīt ॥5-26-27॥

You are aware of the suffering that has happened to us; by worshipping you, O Sanjaya, I may find it in my heart to forgive. Our past conduct with the Kauravas was what it was in the Dhartarashtra.

adyāpi tattatra tathaiva vartatāṁ; śāntiṁ gamiṣyāmi yathā tvamāttha। indraprasthe bhavatu mamaiva rājyaṁ; suyodhano yacchatu bhāratāgryaḥ ॥5-26-28॥

Even today, let it remain as it is there; I will find peace as you have said. Let my kingdom be in Indraprastha; let Suyodhana, the foremost of the Bharatas, grant it.