05.029
वासुदेव उवाच॥
Vasudeva said:
अविनाशं सञ्जय पाण्डवाना; मिच्छाम्यहं भूतिमेषां प्रियं च। तथा राज्ञो धृतराष्ट्रस्य सूत; सदाशंसे बहुपुत्रस्य वृद्धिम् ॥५-२९-१॥
Sanjaya, I wish for the indestructible prosperity and well-being of the Pandavas. Likewise, I always wish for the growth and prosperity of King Dhritarashtra's many sons, O charioteer.
कामो हि मे सञ्जय नित्यमेव; नान्यद्ब्रूयां तान्प्रति शाम्यतेति। राज्ञश्च हि प्रियमेतच्छृणोमि; मन्ये चैतत्पाण्डवानां समर्थम् ॥५-२९-२॥
Sanjaya, my desire is always constant; I would not say anything else to them, thus it is pacified. I hear that this pleases the king, and I believe this is within the Pandavas' capability.
सुदुष्करश्चात्र शमो हि नूनं; प्रदर्शितः सञ्जय पाण्डवेन। यस्मिन्गृद्धो धृतराष्ट्रः सपुत्रः; कस्मादेषां कलहो नात्र मूर्च्छेत् ॥५-२९-३॥
Sañjaya has shown that achieving peace here is indeed very difficult, especially when Dhritarashtra and his sons are so attached. Why wouldn't their conflict arise here?
तत्त्वं धर्मं विचरन्सञ्जयेह; मत्तश्च जानासि युधिष्ठिराच्च। अथो कस्मात्सञ्जय पाण्डवस्य; उत्साहिनः पूरयतः स्वकर्म ॥ यथाख्यातमावसतः कुटुम्बं; पुराकल्पात्साधु विलोपमात्थ ॥५-२९-४॥
Sanjaya, while considering truth and duty here, you know from both me and Yudhishthira. Then why, Sanjaya, do you speak of the enthusiastic Pandava fulfilling his own duty, living with his family as told from ancient times, as a good destruction?
अस्मिन्विधौ वर्तमाने यथाव; दुच्चावचा मतयो ब्राह्मणानाम्। कर्मणाहुः सिद्धिमेके परत्र; हित्वा कर्म विद्यया सिद्धिमेके ॥ नाभुञ्जानो भक्ष्यभोज्यस्य तृप्ये; द्विद्वानपीह विदितं ब्राह्मणानाम् ॥५-२९-५॥
In this method, as it exists, the Brahmanas have high and low opinions. Some say that perfection is achieved by action in the hereafter, while others say it is achieved by knowledge after abandoning action. A wise person, not indulging in what is to be eaten and drunk, may find satisfaction even here, as known to the Brahmanas.
या वै विद्याः साधयन्तीह कर्म; तासां फलं विद्यते नेतरासाम्। तत्रेह वै दृष्टफलं तु कर्म; पीत्वोदकं शाम्यति तृष्णयार्तः ॥५-२९-६॥
The knowledge that accomplishes actions here indeed bears fruit, unlike other knowledge. Here, the visible result of action is like quenching thirst by drinking water.
सोऽयं विधिर्विहितः कर्मणैव; तद्वर्तते सञ्जय तत्र कर्म। तत्र योऽन्यत्कर्मणः साधु मन्ये; न्मोघं तस्य लपितं दुर्बलस्य ॥५-२९-७॥
This rule is established by action alone, O Sanjaya. There, action exists. Whoever thinks anything other than action is good, his speech is useless and weak.
कर्मणामी भान्ति देवाः परत्र; कर्मणैवेह प्लवते मातरिश्वा। अहोरात्रे विदधत्कर्मणैव; अतन्द्रितो नित्यमुदेति सूर्यः ॥५-२९-८॥
The gods are illuminated by their actions beyond this world; here, the wind moves solely through action. Day and night are governed by actions alone; the tireless sun rises unfailingly.
मासार्धमासानथ नक्षत्रयोगा; नतन्द्रितश्चन्द्रमा अभ्युपैति। अतन्द्रितो दहते जातवेदाः; समिध्यमानः कर्म कुर्वन्प्रजाभ्यः ॥५-२९-९॥
The moon tirelessly moves through the cycles of time and constellations, while the ever-burning fire performs its duties for the welfare of the people.
अतन्द्रिता भारमिमं महान्तं; बिभर्ति देवी पृथिवी बलेन। अतन्द्रिताः शीघ्रमपो वहन्ति; सन्तर्पयन्त्यः सर्वभूतानि नद्यः ॥५-२९-१०॥
The untiring goddess Earth bears this great burden with strength. The untiring rivers swiftly carry the waters, satisfying all beings.
अतन्द्रितो वर्षति भूरितेजाः; संनादयन्नन्तरिक्षं दिवं च। अतन्द्रितो ब्रह्मचर्यं चचार; श्रेष्ठत्वमिच्छन्बलभिद्देवतानाम् ॥५-२९-११॥
Indra, untiring and of great splendor, rains and resounds through the sky and heaven. He practiced celibacy, aspiring to be supreme among the gods.
हित्वा सुखं मनसश्च प्रियाणि; तेन शक्रः कर्मणा श्रैष्ठ्यमाप। सत्यं धर्मं पालयन्नप्रमत्तो; दमं तितिक्षां समतां प्रियं च ॥ एतानि सर्वाण्युपसेवमानो; देवराज्यं मघवान्प्राप मुख्यम् ॥५-२९-१२॥
Indra, by abandoning the pleasures and dear things of the mind, achieved supremacy through his actions. By upholding truth and duty, remaining vigilant, and practicing self-control, forbearance, equanimity, and love, Maghavan attained the foremost position in the kingdom of the gods.
बृहस्पतिर्ब्रह्मचर्यं चचार; समाहितः संशितात्मा यथावत्। हित्वा सुखं प्रतिरुध्येन्द्रियाणि; तेन देवानामगमद्गौरवं सः ॥५-२९-१३॥
Bṛhaspati, with a focused and resolute mind, practiced celibacy properly. By abandoning comfort and restraining his senses, he gained the respect of the gods.
नक्षत्राणि कर्मणामुत्र भान्ति; रुद्रादित्या वसवोऽथापि विश्वे। यमो राजा वैश्रवणः कुबेरो; गन्धर्वयक्षाप्सरसश्च शुभ्राः ॥ ब्रह्मचर्यं वेदविद्याः क्रियाश्च; निषेवमाणा मुनयोऽमुत्र भान्ति ॥५-२९-१४॥
In that realm, stars shine due to their actions; the Rudras, Adityas, Vasus, and Visvedevas are present. Yama, the king, along with Vaishravana and Kubera, are there. The Gandharvas, Yakshas, and Apsaras are radiant. The sages, practicing celibacy, Vedic knowledge, and rituals, illuminate that place.
जानन्निमं सर्वलोकस्य धर्मं; ब्राह्मणानां क्षत्रियाणां विशां च। स कस्मात्त्वं जानतां ज्ञानवान्स; न्व्यायच्छसे सञ्जय कौरवार्थे ॥५-२९-१५॥
Sanjaya, knowing the duty of all the worlds and the roles of the Brahmanas, Kshatriyas, and Vaishyas, why do you, who are wise and knowledgeable, engage in the cause of the Kauravas?
आम्नायेषु नित्यसंयोगमस्य; तथाश्वमेधे राजसूये च विद्धि। संयुज्यते धनुषा वर्मणा च; हस्तत्राणै रथशस्त्रैश्च भूयः ॥५-२९-१६॥
In the Vedas, there is an eternal union of this; know it also in the Ashvamedha and Rajasuya sacrifices. It is united with the bow, armor, hand protections, and chariot weapons once more.
ते चेदिमे कौरवाणामुपाय; मधिगच्छेयुरवधेनैव पार्थाः। धर्मत्राणं पुण्यमेषां कृतं स्या; दार्ये वृत्ते भीमसेनं निगृह्य ॥५-२९-१७॥
If these means of the Kauravas were to succeed, it would only be by killing the sons of Pritha. The protection of righteousness and the merit of these actions would be achieved by restraining Bhimasena in the battle that ensued.
ते चेत्पित्र्ये कर्मणि वर्तमाना; आपद्येरन्दिष्टवशेन मृत्युम्। यथाशक्त्या पूरयन्तः स्वकर्म; तदप्येषां निधनं स्यात्प्रशस्तम् ॥५-२९-१८॥
If they continue to perform their ancestral duties and meet death by fate while fulfilling their responsibilities to the best of their ability, even such a death would be considered honorable.
उताहो त्वं मन्यसे सर्वमेव; राज्ञां युद्धे वर्तते धर्मतन्त्रम्। अयुद्धे वा वर्तते धर्मतन्त्रं; तथैव ते वाचमिमां शृणोमि ॥५-२९-१९॥
Or perhaps you believe that the principle of righteousness is present in both the battles and non-battles of kings. Similarly, I hear your speech.
चातुर्वर्ण्यस्य प्रथमं विभाग; मवेक्ष्य त्वं सञ्जय स्वं च कर्म। निशम्याथो पाण्डवानां स्वकर्म; प्रशंस वा निन्द वा या मतिस्ते ॥५-२९-२०॥
Sanjaya, after observing the primary division of the four classes and understanding your own duty, listen to the duties of the Pandavas. Then, based on your judgment, either praise or criticize them.
अधीयीत ब्राह्मणोऽथो यजेत; दद्यादियात्तीर्थमुख्यानि चैव। अध्यापयेद्याजयेच्चापि याज्या; न्प्रतिग्रहान्वा विदितान्प्रतीच्छेत् ॥५-२९-२१॥
A Brahmin should study and perform sacrifices, give and visit the main holy places. He should also teach and cause sacrifices to be performed for those who are to be sacrificed for, or accept known gifts.
तथा राजन्यो रक्षणं वै प्रजानां; कृत्वा धर्मेणाप्रमत्तोऽथ दत्त्वा। यज्ञैरिष्ट्वा सर्ववेदानधीत्य; दारान्कृत्वा पुण्यकृदावसेद्गृहान् ॥५-२९-२२॥
Thus, the kshatriya, after protecting the subjects with righteousness and vigilance, performing sacrifices, studying all the Vedas, and taking wives, should reside in the house as a doer of good deeds.
वैश्योऽधीत्य कृषिगोरक्षपण्यै; र्वित्तं चिन्वन्पालयन्नप्रमत्तः। प्रियं कुर्वन्ब्राह्मणक्षत्रियाणां; धर्मशीलः पुण्यकृदावसेद्गृहान् ॥५-२९-२३॥
The merchant, after studying agriculture, cattle protection, and trade, should diligently acquire wealth, protect, and do what pleases the Brahmins and Kshatriyas. Being virtuous and meritorious, he should reside in houses.
परिचर्या वन्दनं ब्राह्मणानां; नाधीयीत प्रतिषिद्धोऽस्य यज्ञः। नित्योत्थितो भूतयेऽतन्द्रितः स्या; देष स्मृतः शूद्रधर्मः पुराणः ॥५-२९-२४॥
The service and worship of Brahmins is prescribed; however, they should not study as their sacrifices are prohibited. They should rise daily for the welfare of others and remain diligent; this is remembered as the ancient duty of the Shudras.
एतान्राजा पालयन्नप्रमत्तो; नियोजयन्सर्ववर्णान्स्वधर्मे। अकामात्मा समवृत्तिः प्रजासु; नाधार्मिकाननुरुध्येत कामान् ॥५-२९-२५॥
The king, while vigilantly protecting his subjects and engaging all classes in their respective duties, remains desireless and impartial, and should not favor the unrighteous due to desires.
श्रेयांस्तस्माद्यदि विद्येत कश्चि; दभिज्ञातः सर्वधर्मोपपन्नः। स तं दुष्टमनुशिष्यात्प्रजान; न्न चेद्गृध्येदिति तस्मिन्न साधु ॥५-२९-२६॥
Therefore, if there is someone who is knowledgeable and possesses all virtues, he should guide the wicked subjects, provided he is not greedy, as such a person is not considered good.
यदा गृध्येत्परभूमिं नृशंसो; विधिप्रकोपाद्बलमाददानः। ततो राज्ञां भविता युद्धमेत; त्तत्र जातं वर्म शस्त्रं धनुश्च ॥ इन्द्रेणेदं दस्युवधाय कर्म; उत्पादितं वर्म शस्त्रं धनुश्च ॥५-२९-२७॥
When a cruel person covets another's land and gathers strength due to fate's wrath, then a war among kings will ensue; there, armor, weapons, and bows are created. Indra has produced this armor, weapons, and bows for the destruction of enemies.
स्तेनो हरेद्यत्र धनं ह्यदृष्टः; प्रसह्य वा यत्र हरेत दृष्टः। उभौ गर्ह्यौ भवतः सञ्जयैतौ; किं वै पृथक्त्वं धृतराष्ट्रस्य पुत्रे ॥ योऽयं लोभान्मन्यते धर्ममेतं; यमिच्छते मन्युवशानुगामी ॥५-२९-२८॥
A thief who takes away wealth unseen or by force when seen is blameworthy, O Sanjaya. Why indeed is there a difference in the son of Dhritarashtra, who considers this as dharma out of greed and desires to follow the path of anger?
भागः पुनः पाण्डवानां निविष्ट; स्तं नोऽकस्मादाददीरन्परे वै। अस्मिन्पदे युध्यतां नो वधोऽपि; श्लाघ्यः पित्र्यः परराज्याद्विशिष्टः ॥ एतान्धर्मान्कौरवाणां पुराणा; नाचक्षीथाः सञ्जय राज्यमध्ये ॥५-२९-२९॥
The Pandavas' share was once again established, but it was unexpectedly taken by others. In this situation, even dying in battle is honorable, as it is better than living under foreign rule. Sanjaya, you did not explain these ancient duties of the Kauravas in the midst of the kingdom.
ये ते मन्दा मृत्युवशाभिपन्नाः; समानीता धार्तराष्ट्रेण मूढाः। इदं पुनः कर्म पापीय एव; सभामध्ये पश्य वृत्तं कुरूणाम् ॥५-२९-३०॥
Those foolish ones, who are under the sway of death and have been brought together by Dhritarashtra's deluded son, are once again committing a more sinful act. Behold what has transpired in the midst of the Kauravas' assembly.
प्रियां भार्यां द्रौपदीं पाण्डवानां; यशस्विनीं शीलवृत्तोपपन्नाम्। यदुपेक्षन्त कुरवो भीष्ममुख्याः; कामानुगेनोपरुद्धां रुदन्तीम् ॥५-२९-३१॥
Draupadi, the beloved wife of the Pandavas, known for her glory and virtuous character, was ignored by the Kauravas led by Bhishma, and was left weeping, oppressed by their lust.
तं चेत्तदा ते सकुमारवृद्धा; अवारयिष्यन्कुरवः समेताः। मम प्रियं धृतराष्ट्रोऽकरिष्य; त्पुत्राणां च कृतमस्याभविष्यत् ॥५-२९-३२॥
If at that time, the young and old assembled Kurus had prevented it, my dear Dhritarashtra would have acted, and this would have been done for the sons.
दुःशासनः प्रातिलोम्यान्निनाय; सभामध्ये श्वशुराणां च कृष्णाम्। सा तत्र नीता करुणान्यवोच; न्नान्यं क्षत्तुर्नाथमदृष्ट कञ्चित् ॥५-२९-३३॥
Duhshasana dragged Krishna into the assembly of the elders. There, she spoke piteously, seeing no other protector or lord.
कार्पण्यादेव सहितास्तत्र राज्ञो; नाशक्नुवन्प्रतिवक्तुं सभायाम्। एकः क्षत्ता धर्म्यमर्थं ब्रुवाणो; धर्मं बुद्ध्वा प्रत्युवाचाल्पबुद्धिम् ॥५-२९-३४॥
Due to miserliness, those present there with the king were unable to respond in the assembly. One minister, understanding the righteous meaning of dharma, spoke to the less intelligent.
अनुक्त्वा त्वं धर्ममेवं सभाया; मथेच्छसे पाण्डवस्योपदेष्टुम्। कृष्णा त्वेतत्कर्म चकार शुद्धं; सुदुष्करं तद्धि सभां समेत्य ॥ येन कृच्छ्रात्पाण्डवानुज्जहार; तथात्मानं नौरिव सागरौघात् ॥५-२९-३५॥
Without speaking, you wish to instruct the Pandava on duty in the assembly; Krishna indeed performed this pure and very difficult act, having gathered in the assembly. By this act, he rescued the Pandavas and himself with difficulty, like a boat from the ocean waves.
यत्राब्रवीत्सूतपुत्रः सभायां; कृष्णां स्थितां श्वशुराणां समीपे। न ते गतिर्विद्यते याज्ञसेनि; प्रपद्येदानीं धार्तराष्ट्रस्य वेश्म ॥ पराजितास्ते पतयो न सन्ति; पतिं चान्यं भामिनि त्वं वृणीष्व ॥५-२९-३६॥
In the assembly, the son of a charioteer addressed Kṛṣṇā, who was standing near her fathers-in-law, saying: "O daughter of Yajñasena, you have no path left; now seek refuge in the house of Dhṛtarāṣṭra's son. Your husbands have been defeated and are no more; O beautiful lady, choose another husband."
यो बीभत्सोर्हृदये प्रौढ आसी; दस्थिप्रच्छिन्मर्मघाती सुघोरः। कर्णाच्छरो वाङ्मयस्तिग्मतेजाः; प्रतिष्ठितो हृदये फल्गुनस्य ॥५-२९-३७॥
The eloquent and sharp arrow from Karna, which was mature and very terrible, pierced the heart of Phalguna, striking at vital points.
कृष्णाजिनानि परिधित्समाना; न्दुःशासनः कटुकान्यभ्यभाषत्। एते सर्वे षण्ढतिला विनष्टाः; क्षयं गता नरकं दीर्घकालम् ॥५-२९-३८॥
Duḥśāsana, desiring to wear black-deer-skins, spoke harshly, declaring that all these eunuchs are destroyed and have gone to hell for a long time.
गान्धारराजः शकुनिर्निकृत्या; यदब्रवीद्द्यूतकाले स पार्थान्। पराजितो नकुलः किं तवास्ति; कृष्णया त्वं दीव्य वै याज्ञसेन्या ॥५-२९-३९॥
King Shakuni of Gandhara deceitfully addressed the sons of Pritha during the game, saying: "Nakul has been defeated, what do you have? You should indeed play with Krishna and Yajnaseni (Draupadi)."
जानासि त्वं सञ्जय सर्वमेत; द्द्यूतेऽवाच्यं वाक्यमेवं यथोक्तम्। स्वयं त्वहं प्रार्थये तत्र गन्तुं; समाधातुं कार्यमेतद्विपन्नम् ॥५-२९-४०॥
Sanjaya, you are aware of everything that transpired, including the unspeakable words spoken during the game of dice. I personally wish to go there to resolve this unfortunate situation.
अहापयित्वा यदि पाण्डवार्थं; शमं कुरूणामथ चेच्चरेयम्। पुण्यं च मे स्याच्चरितं महोदयं; मुच्येरंश्च कुरवो मृत्युपाशात् ॥५-२९-४१॥
If I were to abandon everything for the sake of the Pandavas and act for the peace of the Kuru dynasty, it would be a virtuous and greatly prosperous act for me, and the Kurus would be freed from the noose of death.
अपि वाचं भाषमाणस्य काव्यां; धर्मारामामर्थवतीमहिंस्राम्। अवेक्षेरन्धार्तराष्ट्राः समक्षं; मां च प्राप्तं कुरवः पूजयेयुः ॥५-२९-४२॥
The sons of Dhritarashtra should observe the poetic, righteous, meaningful, and non-violent speech of the speaker, and the Kurus should honor me upon my arrival.
अतोऽन्यथा रथिना फल्गुनेन; भीमेन चैवाहवदंशितेन। परासिक्तान्धार्तराष्ट्रांस्तु विद्धि; प्रदह्यमानान्कर्मणा स्वेन मन्दान् ॥५-२९-४३॥
Therefore, know that the sons of Dhritarashtra, drenched by the charioteer Arjuna and Bhima, skilled in battle, are being burned by their own foolish actions.
पराजितान्पाण्डवेयांस्तु वाचो; रौद्ररूपा भाषते धार्तराष्ट्रः। गदाहस्तो भीमसेनोऽप्रमत्तो; दुर्योधनं स्मारयित्वा हि काले ॥५-२९-४४॥
The son of Dhritarashtra, in a fierce tone, addresses the defeated Pandavas; Bhimasena, holding his mace and remaining vigilant, reminds Duryodhana at the appropriate moment.
सुयोधनो मन्युमयो महाद्रुमः; स्कन्धः कर्णः शकुनिस्तस्य शाखाः। दुःशासनः पुष्पफले समृद्धे; मूलं राजा धृतराष्ट्रोऽमनीषी ॥५-२९-४५॥
Duryodhana, filled with anger, stands like a great tree; Karna and Shakuni are its branches. Duhshasana is the abundant flowers and fruits, while the root is the unwise king Dhritarashtra.
युधिष्ठिरो धर्ममयो महाद्रुमः; स्कन्धोऽर्जुनो भीमसेनोऽस्य शाखाः। माद्रीपुत्रौ पुष्पफले समृद्धे; मूलं त्वहं ब्रह्म च ब्राह्मणाश्च ॥५-२९-४६॥
Yudhishthira is like a great tree embodying dharma, with Arjuna as the trunk and Bhimasena as the branches. The sons of Madri are the flourishing flowers and fruits, while I, along with Brahman and the Brahmanas, form the root.
वनं राजा धृतराष्ट्रः सपुत्रो; व्याघ्रा वने सञ्जय पाण्डवेयाः। मा वनं छिन्धि सव्याघ्रं मा व्याघ्रान्नीनशो वनात् ॥५-२९-४७॥
King Dhritarashtra, along with his sons, is in the forest with the tigers. Sanjaya, do not cut down the forest with the tigers, nor destroy the tigers from the forest.
निर्वनो वध्यते व्याघ्रो निर्व्याघ्रं छिद्यते वनम्। तस्माद्व्याघ्रो वनं रक्षेद्वनं व्याघ्रं च पालयेत् ॥५-२९-४८॥
The tiger is killed if there is no forest, and the forest is destroyed if there is no tiger. Therefore, the tiger should protect the forest, and the forest should preserve the tiger.
लताधर्मा धार्तराष्ट्राः शालाः सञ्जय पाण्डवाः। न लता वर्धते जातु अनाश्रित्य महाद्रुमम् ॥५-२९-४९॥
Sanjaya, the nature of creepers is such that they, like the sons of Dhritarashtra and the Pandavas, cannot thrive without the support of a great tree, symbolizing a strong foundation or leader.
स्थिताः शुश्रूषितुं पार्थाः स्थिता योद्धुमरिंदमाः। यत्कृत्यं धृतराष्ट्रस्य तत्करोतु नराधिपः ॥५-२९-५०॥
The sons of Pritha, ready to serve and fight, are the subduers of enemies. Let the king perform whatever duty is required by Dhritarashtra.
स्थिताः शमे महात्मानः पाण्डवा धर्मचारिणः। योधाः समृद्धास्तद्विद्वन्नाचक्षीथा यथातथम् ॥५-२९-५१॥
The Pandavas, who are great souls and followers of dharma, are situated in peace and prosperity as warriors. O learned one, you should not speak of it as it is.
