05.029
वासुदेव उवाच॥
vāsudeva uvāca॥
[वासुदेव (vāsudeva) - Vasudeva; उवाच (uvāca) - said;]
(Vasudeva said:)
Vasudeva said:
अविनाशं सञ्जय पाण्डवाना; मिच्छाम्यहं भूतिमेषां प्रियं च। तथा राज्ञो धृतराष्ट्रस्य सूत; सदाशंसे बहुपुत्रस्य वृद्धिम् ॥५-२९-१॥
avināśaṃ sañjaya pāṇḍavānā; micchāmyahaṃ bhūtimeṣāṃ priyaṃ ca. tathā rājño dhṛtarāṣṭrasya sūta; sadāśaṃse bahuputrasya vṛddhim ॥5-29-1॥
[अविनाशं (avināśaṃ) - indestructible; सञ्जय (sañjaya) - Sanjaya; पाण्डवाना (pāṇḍavānā) - of the Pandavas; मिच्छामि (micchāmi) - I desire; अहम् (aham) - I; भूतिम् (bhūtim) - prosperity; एषां (eṣāṃ) - of these; प्रियं (priyaṃ) - dear; च (ca) - and; तथा (tathā) - also; राज्ञः (rājñaḥ) - of the king; धृतराष्ट्रस्य (dhṛtarāṣṭrasya) - of Dhritarashtra; सूत (sūta) - charioteer; सदा (sadā) - always; अशंसे (aśaṃse) - I wish; बहुपुत्रस्य (bahuputrasya) - of many sons; वृद्धिम् (vṛddhim) - growth;]
(Indestructible, Sanjaya, of the Pandavas; I desire prosperity of these, dear and. Also, of the king, of Dhritarashtra, charioteer; always I wish of many sons, growth.)
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॥
kāmo hi me sañjaya nityameva; nānyadbrūyāṃ tānprati śāmyateti। rājñaśca hi priyametacchṛṇomi; manye caitatpāṇḍavānāṃ samartham ॥5-29-2॥
[कामः (kāmaḥ) - desire; हि (hi) - indeed; मे (me) - my; सञ्जय (sañjaya) - Sanjaya; नित्यम् (nityam) - always; एव (eva) - certainly; न (na) - not; अन्यत् (anyat) - other; ब्रूयाम् (brūyām) - I would say; तान् (tān) - to them; प्रति (prati) - towards; शाम्यते (śāmyate) - is pacified; इति (iti) - thus; राज्ञः (rājñaḥ) - of the king; च (ca) - and; हि (hi) - indeed; प्रियम् (priyam) - pleasing; एतत् (etat) - this; शृणोमि (śṛṇomi) - I hear; मन्ये (manye) - I think; च (ca) - and; एतत् (etat) - this; पाण्डवानाम् (pāṇḍavānām) - of the Pandavas; समर्थम् (samartham) - capable;]
(Desire indeed is mine, Sanjaya, always; I would not say anything else to them, thus it is pacified. And indeed, I hear this is pleasing to the king; I think this is capable for the Pandavas.)
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॥
suduṣkaraścātra śamo hi nūnaṃ; pradarśitaḥ sañjaya pāṇḍavena। yasmingṛddho dhṛtarāṣṭraḥ saputraḥ; kasmādeṣāṃ kalaho nātra mūrcchet ॥5-29-3॥
[सुदुष्करः (suduṣkaraḥ) - very difficult; च (ca) - and; अत्र (atra) - here; शमः (śamaḥ) - peace; हि (hi) - indeed; नूनं (nūnaṃ) - certainly; प्रदर्शितः (pradarśitaḥ) - shown; सञ्जय (sañjaya) - Sañjaya; पाण्डवेन (pāṇḍavena) - by the Pandava; यस्मिन् (yasmin) - in which; गृद्धः (gṛddhaḥ) - attached; धृतराष्ट्रः (dhṛtarāṣṭraḥ) - Dhritarashtra; सपुत्रः (saputraḥ) - with sons; कस्मात् (kasmāt) - why; एषाम् (eṣām) - of these; कलहः (kalahaḥ) - conflict; न (na) - not; अत्र (atra) - here; मूर्च्छेत् (mūrcchet) - arise;]
(Indeed, here peace is certainly very difficult; shown by Sañjaya to the Pandava. In which Dhritarashtra, attached with sons; why would their conflict not arise here?)
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॥
tattvaṁ dharmaṁ vicaran sañjayeha; mattaś ca jānāsi yudhiṣṭhirāc ca। atho kasmāt sañjaya pāṇḍavasya; utsāhinaḥ pūrayataḥ svakarma ॥ yathākhyātam āvasataḥ kuṭumbaṁ; purākalpāt sādhu vilopam āttha ॥5-29-4॥
[तत्त्वं (tattvaṁ) - truth; धर्मं (dharmaṁ) - duty; विचरन् (vicaran) - considering; सञ्जय (sañjaya) - Sanjaya; इह (iha) - here; मत्तः (mattaḥ) - from me; च (ca) - and; जानासि (jānāsi) - you know; युधिष्ठिरात् (yudhiṣṭhirāt) - from Yudhishthira; च (ca) - and; अथ (atha) - then; कस्मात् (kasmāt) - why; सञ्जय (sañjaya) - Sanjaya; पाण्डवस्य (pāṇḍavasya) - of the Pandava; उत्साहिनः (utsāhinaḥ) - enthusiastic; पूरयतः (pūrayataḥ) - fulfilling; स्वकर्म (svakarma) - own duty; यथा (yathā) - as; आख्यातम् (ākhyātam) - told; आवसतः (āvasataḥ) - living; कुटुम्बं (kuṭumbaṁ) - family; पुराकल्पात् (purākalpāt) - from ancient times; साधु (sādhu) - good; विलोपम् (vilopam) - destruction; आत्थ (āttha) - you said;]
(Considering truth and duty here, Sanjaya, you know from me and Yudhishthira. Then why, Sanjaya, of the Pandava, enthusiastic, fulfilling his own duty, as told, living with family from ancient times, you said good destruction.)
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॥
asminvidhau vartamāne yathāva; duccāvacā matayo brāhmaṇānām। karmaṇāhuḥ siddhimeke paratra; hitvā karma vidyayā siddhimeke ॥ nābhuñjāno bhakṣyabhojyasya tṛpye; dvidvānapīha viditaṃ brāhmaṇānām ॥5-29-5॥
[अस्मिन्विधौ (asminvidhau) - in this method; वर्तमाने (vartamāne) - existing; यथाव (yathāva) - as it is; दुच्चावचा (duccāvacā) - high and low; मतयः (matayaḥ) - opinions; ब्राह्मणानाम् (brāhmaṇānām) - of the Brahmanas; कर्मणा (karmaṇā) - by action; आहुः (āhuḥ) - they say; सिद्धिम् (siddhim) - perfection; एके (eke) - some; परत्र (paratra) - in the hereafter; हित्वा (hitvā) - abandoning; कर्म (karma) - action; विद्यया (vidyayā) - by knowledge; सिद्धिम् (siddhim) - perfection; एके (eke) - some; न (na) - not; अभुञ्जानः (abhuñjānaḥ) - enjoying; भक्ष्यभोज्यस्य (bhakṣyabhojyasya) - of what is to be eaten and drunk; तृप्ये (tṛpye) - be satisfied; द्विद्वान् (dvidvān) - a wise person; अपि (api) - even; इह (iha) - here; विदितं (viditam) - known; ब्राह्मणानाम् (brāhmaṇānām) - of the Brahmanas;]
(In this method existing as it is, high and low opinions of the Brahmanas. By action, they say, some achieve perfection in the hereafter; abandoning action, some achieve perfection by knowledge. Not enjoying what is to be eaten and drunk, a wise person may be satisfied even here, known to the Brahmanas.)
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॥
yā vai vidyāḥ sādhayantīha karma; tāsāṃ phalaṃ vidyate netarāsām। tatreha vai dṛṣṭaphalaṃ tu karma; pītvodakaṃ śāmyati tṛṣṇayārtaḥ ॥5-29-6॥
[या (yā) - which; वै (vai) - indeed; विद्याः (vidyāḥ) - knowledge; साधयन्ति (sādhayanti) - accomplish; इह (iha) - here; कर्म (karma) - actions; तासां (tāsāṃ) - of those; फलं (phalaṃ) - fruit; विद्यते (vidyate) - exists; न (na) - not; इतरा (itarā) - others; असाम् (asām) - of these; तत्र (tatra) - there; इह (iha) - here; वै (vai) - indeed; दृष्टफलं (dṛṣṭaphalaṃ) - visible fruit; तु (tu) - but; कर्म (karma) - action; पीत्वा (pītvā) - having drunk; उदकं (udakaṃ) - water; शाम्यति (śāmyati) - quiets; तृष्णया (tṛṣṇayā) - by thirst; आर्तः (ārtaḥ) - afflicted;]
(Which indeed knowledge accomplishes actions here; of those, the fruit exists, not of others. There indeed, the visible fruit is action; having drunk water, the afflicted by thirst quiets.)
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॥
so'yaṁ vidhirvihitaḥ karmaṇaiva; tadvartate sañjaya tatra karma। tatra yo'nyatkarmaṇaḥ sādhu manye; nmoghaṁ tasya lapitaṁ durbalasya ॥5-29-7॥
[सः (saḥ) - he; अयम् (ayam) - this; विधिः (vidhiḥ) - rule; विहितः (vihitaḥ) - established; कर्मणैव (karmaṇaiva) - by action alone; तत् (tat) - that; वर्तते (vartate) - exists; सञ्जय (sañjaya) - Sanjaya; तत्र (tatra) - there; कर्म (karma) - action; तत्र (tatra) - there; यः (yaḥ) - who; अन्यत् (anyat) - other; कर्मणः (karmaṇaḥ) - than action; साधु (sādhu) - good; मन् (man) - think; न (na) - not; मोगम् (mogham) - useless; तस्य (tasya) - his; लपितम् (lapitam) - speech; दुर्बलस्य (durbalasya) - of the weak;]
(He, this rule is established by action alone; that exists, O Sanjaya, there is action. There, who thinks other than action is good; his speech is useless, of the weak.)
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॥
karmaṇāmī bhānti devāḥ paratra; karmaṇaiveha plavate mātariśvā। ahorātre vidadhatkarmaṇaiva; atandrito nityamudeti sūryaḥ ॥5-29-8॥
[कर्मणाम् (karmaṇām) - of actions; इ (i) - indeed; भान्ति (bhānti) - shine; देवाः (devāḥ) - gods; परत्र (paratra) - beyond; कर्मणा (karmaṇā) - by action; एव (eva) - only; इह (iha) - here; प्लवते (plavate) - floats; मातरिश्वा (mātariśvā) - wind; अहोरात्रे (ahorātre) - day and night; विदधत् (vidadhat) - performing; कर्मणा (karmaṇā) - by action; एव (eva) - only; अतन्द्रितः (atandritaḥ) - untiring; नित्यम् (nityam) - always; उदेति (udeti) - rises; सूर्यः (sūryaḥ) - sun;]
(Indeed, the gods shine by actions beyond; here, the wind floats only by action. Day and night, performing by action only; the untiring sun always rises.)
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॥
māsārdhamāsānatha nakṣatrayogā; natandritaścandramā abhyupaiti। atandrito dahate jātavedāḥ; samidhyamānaḥ karma kurvanprajābhyaḥ ॥5-29-9॥
[मासार्धमासान (māsārdhamāsān) - half-months; months; अथ (atha) - then; नक्षत्रयोगा (nakṣatrayogā) - constellations; conjunctions; नतन्द्रितः (natandritaḥ) - untiring; चन्द्रमा (candramā) - moon; अभ्युपैति (abhyupaiti) - approaches; अतन्द्रितः (atandritaḥ) - untiring; दहते (dahate) - burns; जातवेदाः (jātavedāḥ) - fire; समिध्यमानः (samidhyamānaḥ) - blazing; कर्म (karma) - action; कुर्वन् (kurvan) - performing; प्रजाभ्यः (prajābhyaḥ) - for the people;]
(The moon, untiring, approaches the half-months, months, and constellations; the untiring fire, blazing, performs actions for the people.)
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॥
atandritā bhāram imaṁ mahāntaṁ; bibharti devī pṛthivī balena। atandritāḥ śīghram apo vahanti; santarpayantyaḥ sarvabhūtāni nadyaḥ ॥5-29-10॥
[अतन्द्रिता (atandritā) - untiring; भारम् (bhāram) - burden; इमम् (imam) - this; महान्तम् (mahāntam) - great; बिभर्ति (bibharti) - bears; देवी (devī) - goddess; पृथिवी (pṛthivī) - earth; बलेन (balena) - by strength; अतन्द्रिताः (atandritāḥ) - untiring; शीघ्रम् (śīghram) - swiftly; अपः (apaḥ) - waters; वहन्ति (vahanti) - carry; सन्तर्पयन्त्यः (santarpayantyaḥ) - satisfying; सर्वभूतानि (sarvabhūtāni) - all beings; नद्यः (nadyaḥ) - rivers;]
(The untiring earth goddess bears this great burden by strength. The untiring waters swiftly carry, satisfying all beings, the rivers.)
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॥
atandrito varṣati bhūritejāḥ; saṃnādayannantarikṣaṃ divaṃ ca। atandrito brahmacaryaṃ cacāra; śreṣṭhatvamicchanbalabhiddevatānām ॥5-29-11॥
[अतन्द्रितः (atandritaḥ) - untiring; वर्षति (varṣati) - rains; भूरितेजाः (bhūritejāḥ) - of great splendor; संनादयन् (saṃnādayan) - resounding; अन्तरिक्षम् (antarikṣam) - the sky; दिवम् (divam) - the heaven; च (ca) - and; अतन्द्रितः (atandritaḥ) - untiring; ब्रह्मचर्यम् (brahmacaryam) - celibacy; चचार (cacāra) - practiced; श्रेष्ठत्वम् (śreṣṭhatvam) - supremacy; इच्छन् (icchan) - desiring; बलभित् (balabhit) - Indra; देवतानाम् (devatānām) - of the gods;]
(Untiring, he rains with great splendor, resounding the sky and the heaven. Untiring, he practiced celibacy, desiring supremacy among the gods as Indra.)
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॥
hitvā sukhaṃ manasaśca priyāṇi; tena śakraḥ karmaṇā śraiṣṭhyamāpa. satyaṃ dharmaṃ pālayannapramatto; damaṃ titikṣāṃ samatāṃ priyaṃ ca ॥ etāni sarvāṇyupasevamāno; devarājyaṃ maghavānprāpa mukhyam ॥5-29-12॥
[हित्वा (hitvā) - having abandoned; सुखं (sukhaṃ) - happiness; मनसश्च (manasaśca) - and of the mind; प्रियाणि (priyāṇi) - dear things; तेन (tena) - by that; शक्रः (śakraḥ) - Indra; कर्मणा (karmaṇā) - by action; श्रैष्ठ्यम् (śraiṣṭhyam) - supremacy; आप (āpa) - obtained; सत्यं (satyaṃ) - truth; धर्मं (dharmaṃ) - duty; पालयन् (pālayan) - protecting; अप्रमत्तः (apramattaḥ) - vigilant; दमं (damaṃ) - self-control; तितिक्षां (titikṣāṃ) - forbearance; समतां (samatāṃ) - equanimity; प्रियं (priyaṃ) - love; च (ca) - and; एतानि (etāni) - these; सर्वाणि (sarvāṇi) - all; उपसेवमानः (upasevamānaḥ) - practicing; देवराज्यं (devarājyaṃ) - kingdom of the gods; मघवान् (maghavān) - Maghavan (Indra); प्राप (prāpa) - attained; मुख्यम् (mukhyam) - chief;]
(Having abandoned happiness and dear things of the mind, by that action Indra obtained supremacy. Protecting truth and duty, vigilant, practicing self-control, forbearance, equanimity, and love, Maghavan attained the chief kingdom of the gods.)
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॥
bṛhaspatir brahmacaryaṃ cacāra; samāhitaḥ saṃśitātmā yathāvat। hitvā sukhaṃ pratirudhyendriyāṇi; tena devānām agamad gauravaṃ saḥ ॥5-29-13॥
[बृहस्पतिः (bṛhaspatiḥ) - Bṛhaspati; ब्रह्मचर्यम् (brahmacaryam) - celibacy; चचार (cacāra) - practiced; समाहितः (samāhitaḥ) - concentrated; संशितात्मा (saṃśitātmā) - with a resolute mind; यथावत् (yathāvat) - properly; हित्वा (hitvā) - abandoning; सुखम् (sukham) - comfort; प्रतिरुध्य (pratirudhya) - restraining; इन्द्रियाणि (indriyāṇi) - the senses; तेन (tena) - by him; देवानाम् (devānām) - of the gods; अगमत् (agamat) - attained; गौरवम् (gauravam) - respect; सः (saḥ) - he;]
(Bṛhaspati practiced celibacy; concentrated with a resolute mind properly. Abandoning comfort, restraining the senses; by him, he attained the respect of the gods.)
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॥
nakṣatrāṇi karmaṇāmutra bhānti; rudrādityā vasavo'thāpi viśve। yamo rājā vaiśravaṇaḥ kubero; gandharvayakṣāpsarasaśca śubhrāḥ ॥ brahmacaryaṃ vedavidyāḥ kriyāśca; niṣevamāṇā munayo'mutra bhānti ॥5-29-14॥
[नक्षत्राणि (nakṣatrāṇi) - stars; कर्मणा (karmaṇā) - by actions; अमुत्र (amutra) - there; भान्ति (bhānti) - shine; रुद्रादित्या (rudrādityā) - Rudras and Adityas; वसवः (vasavaḥ) - Vasus; अथ (atha) - and; अपि (api) - also; विश्वे (viśve) - Visvedevas; यमः (yamaḥ) - Yama; राजा (rājā) - king; वैश्रवणः (vaiśravaṇaḥ) - Vaishravana; कुबेरः (kuberaḥ) - Kubera; गन्धर्वयक्षाप्सरसः (gandharvayakṣāpsarasaḥ) - Gandharvas, Yakshas, and Apsaras; च (ca) - and; शुभ्राः (śubhrāḥ) - bright; ब्रह्मचर्यम् (brahmacaryam) - celibacy; वेदविद्याः (vedavidyāḥ) - Vedic knowledge; क्रियाः (kriyāḥ) - rituals; च (ca) - and; निषेवमाणाः (niṣevamāṇāḥ) - practicing; मुनयः (munayaḥ) - sages; अमुत्र (amutra) - there; भान्ति (bhānti) - shine;]
(The stars shine there by actions; Rudras, Adityas, Vasus, and also Visvedevas; Yama, the king, Vaishravana, Kubera; Gandharvas, Yakshas, and Apsaras are bright. Celibacy, Vedic knowledge, and rituals practiced by sages shine there.)
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॥
jānannimaṃ sarvalokasya dharmaṃ; brāhmaṇānāṃ kṣatriyāṇāṃ viśāṃ ca। sa kasmāttvaṃ jānatāṃ jñānavānsa; nvayācchase sañjaya kauravārthe ॥5-29-15॥
[जानन् (jānan) - knowing; इमं (imaṃ) - this; सर्वलोकस्य (sarvalokasya) - of all the worlds; धर्मं (dharmaṃ) - duty; ब्राह्मणानां (brāhmaṇānāṃ) - of the Brahmanas; क्षत्रियाणां (kṣatriyāṇāṃ) - of the Kshatriyas; विशां (viśāṃ) - of the Vaishyas; च (ca) - and; स (sa) - he; कस्मात् (kasmāt) - why; त्वं (tvaṃ) - you; जानतां (jānatāṃ) - of the knowing ones; ज्ञानवान् (jñānavān) - wise; व्यायच्छसे (vyāyacchase) - engage; सञ्जय (sañjaya) - Sanjaya; कौरवार्थे (kauravārthe) - for the sake of the Kauravas;]
(Knowing this duty of all the worlds; of the Brahmanas, Kshatriyas, and Vaishyas, why do you, wise among the knowing ones, engage, O Sanjaya, for the sake of the Kauravas?)
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॥
āmnāyeṣu nityasaṃyogamasya; tathāśvamedhe rājasūye ca viddhi। saṃyujyate dhanuṣā varmaṇā ca; hastatrāṇai rathaśastraiśca bhūyaḥ ॥5-29-16॥
[आम्नायेषु (āmnāyeṣu) - in the Vedas; नित्यसंयोगम् (nityasaṃyogam) - eternal union; अस्य (asya) - of this; तथा (tathā) - also; अश्वमेधे (aśvamedhe) - in the Ashvamedha sacrifice; राजसूये (rājasūye) - in the Rajasuya sacrifice; च (ca) - and; विद्धि (viddhi) - know; संयुज्यते (saṃyujyate) - is united; धनुषा (dhanuṣā) - with the bow; वर्मणा (varmaṇā) - with armor; च (ca) - and; हस्तत्राणै (hastatrāṇai) - with hand protections; रथशस्त्रैः (rathaśastraiḥ) - with chariot weapons; च (ca) - and; भूयः (bhūyaḥ) - again;]
(In the Vedas, the eternal union of this; also know in the Ashvamedha and Rajasuya sacrifices. It is united with the bow and armor; with hand protections and chariot weapons again.)
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॥
te cedime kauravāṇāmupāya; madhigaccheyuravadhenaiva pārthāḥ। dharmatrāṇaṃ puṇyameṣāṃ kṛtaṃ syā; dārye vṛtte bhīmasenaṃ nigṛhya ॥5-29-17॥
[ते (te) - they; च (ca) - and; इमे (ime) - these; कौरवाणाम् (kauravāṇām) - of the Kauravas; उपाय (upāya) - means; मधिगच्छेयुः (madhigaccheyuḥ) - would obtain; अवधेन (avadhena) - by killing; एव (eva) - only; पार्थाः (pārthāḥ) - sons of Pritha; धर्मत्राणम् (dharmatrāṇam) - protection of righteousness; पुण्यम् (puṇyam) - merit; एषाम् (eṣām) - of these; कृतम् (kṛtam) - done; स्यात् (syāt) - would be; दार्ये (dārye) - in the battle; वृत्ते (vṛtte) - having occurred; भीमसेनम् (bhīmasenam) - Bhimasena; निगृह्य (nigṛhya) - having restrained;]
(They, these means of the Kauravas, would obtain only by killing the sons of Pritha. The protection of righteousness, merit of these, would be done, having restrained Bhimasena in the battle having occurred.)
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॥
te cet pitrye karmaṇi vartamānā; āpadyerandiṣṭavaśena mṛtyum। yathāśaktyā pūrayantaḥ svakarma; tadapyeṣāṃ nidhanaṃ syātpraśastam ॥5-29-18॥
[ते (te) - they; चेत् (cet) - if; पित्र्ये (pitrye) - ancestral; कर्मणि (karmaṇi) - in duty; वर्तमाना (vartamānā) - engaged; आपद्येरन् (āpadyeran) - would meet; दिष्टवशेन (diṣṭavaśena) - by fate; मृत्युम् (mṛtyum) - death; यथाशक्त्या (yathāśaktyā) - to the best of their ability; पूरयन्तः (pūrayantaḥ) - fulfilling; स्वकर्म (svakarma) - their duty; तदपि (tadapi) - even that; एषां (eṣāṃ) - their; निधनं (nidhanaṃ) - death; स्यात् (syāt) - would be; प्रशस्तम् (praśastam) - glorious;]
(If they, engaged in their ancestral duty, were to meet death by fate, fulfilling their duty to the best of their ability, even that death would be glorious for them.)
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॥
utāho tvaṃ manyase sarvameva; rājñāṃ yuddhe vartate dharmatantram। ayuddhe vā vartate dharmatantraṃ; tathaiva te vācamimāṃ śṛṇomi ॥5-29-19॥
[उताहो (utāho) - or perhaps; त्वं (tvaṃ) - you; मन्यसे (manyase) - think; सर्वम् (sarvam) - all; एव (eva) - indeed; राज्ञाम् (rājñām) - of kings; युद्धे (yuddhe) - in battle; वर्तते (vartate) - exists; धर्मतन्त्रम् (dharmatantram) - the principle of righteousness; अयुद्धे (ayuddhe) - in non-battle; वा (vā) - or; वर्तते (vartate) - exists; धर्मतन्त्रम् (dharmatantram) - the principle of righteousness; तथैव (tathaiva) - similarly; ते (te) - your; वाचम् (vācam) - speech; इमाम् (imām) - this; शृणोमि (śṛṇomi) - I hear;]
(Or perhaps you think all this; the principle of righteousness exists in the battle of kings. Or the principle of righteousness exists in non-battle; similarly, I hear this speech of yours.)
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॥
cāturvarṇyasya prathamaṃ vibhāga; mavekṣya tvaṃ sañjaya svaṃ ca karma। niśamyātho pāṇḍavānāṃ svakarma; praśaṃsa vā ninda vā yā matiste ॥5-29-20॥
[चातुर्वर्ण्यस्य (cāturvarṇyasya) - of the four classes; प्रथमं (prathamaṃ) - first; विभाग (vibhāga) - division; मवेक्ष्य (mavekṣya) - having observed; त्वं (tvaṃ) - you; सञ्जय (sañjaya) - Sanjaya; स्वं (svaṃ) - own; च (ca) - and; कर्म (karma) - duty; निशम्य (niśamya) - having heard; अथो (atho) - then; पाण्डवानां (pāṇḍavānāṃ) - of the Pandavas; स्वकर्म (svakarma) - own duty; प्रशंस (praśaṃsa) - praise; वा (vā) - or; निन्द (ninda) - criticize; वा (vā) - or; या (yā) - which; मतिः (matiḥ) - opinion; ते (te) - your;]
(Having observed the first division of the four classes, you, Sanjaya, and your own duty, having heard then of the Pandavas' own duty, either praise or criticize, as is your opinion.)
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॥
adhīyīta brāhmaṇo'tho yajeta; dadyādiyāttīrthamukhyāni caiva। adhyāpayedyājayeccāpi yājyā; npratigrahānvā viditānpratīcchet ॥5-29-21॥
[अधीयीत (adhīyīta) - should study; ब्राह्मणः (brāhmaṇaḥ) - a Brahmin; अथ (atha) - then; उ (u) - indeed; यजेत (yajeta) - should perform sacrifices; दद्यात् (dadyāt) - should give; इयात् (iyāt) - should go; तीर्थमुख्यानि (tīrthamukhyāni) - to the main holy places; च (ca) - and; एव (eva) - certainly; अध्यापयेत् (adhyāpayet) - should teach; याजयेत् (yājayet) - should cause to perform sacrifices; च (ca) - and; अपि (api) - also; याज्यः (yājyaḥ) - the one who is to be sacrificed for; प्रतिग्रहान् (pratigrahān) - gifts; वा (vā) - or; विदितान् (viditān) - known; प्रतीच्छेत् (pratīcchet) - should accept;]
(A Brahmin should study, then indeed should perform sacrifices; should give, should go to the main holy places certainly. Should teach, should cause to perform sacrifices also for the one who is to be sacrificed for; or should accept known gifts.)
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॥
tathā rājanyo rakṣaṇaṃ vai prajānāṃ; kṛtvā dharmeṇāpramatto'tha dattvā। yajñairiṣṭvā sarvavedānadhītya; dārānkṛtvā puṇyakṛdāvasedgṛhān ॥5-29-22॥
[तथा (tathā) - thus; राजन्यः (rājanyaḥ) - the kshatriya; रक्षणम् (rakṣaṇam) - protection; वै (vai) - indeed; प्रजानाम् (prajānām) - of the subjects; कृत्वा (kṛtvā) - having done; धर्मेण (dharmeṇa) - with righteousness; अप्रमत्तः (apramattaḥ) - vigilant; अथ (atha) - then; दत्त्वा (dattvā) - having given; यज्ञैः (yajñaiḥ) - with sacrifices; इष्ट्वा (iṣṭvā) - having worshipped; सर्ववेदान् (sarvavedān) - all the Vedas; अधीत्य (adhītya) - having studied; दारान् (dārān) - wives; कृत्वा (kṛtvā) - having taken; पुण्यकृत् (puṇyakṛt) - the doer of good deeds; आवसेत् (āvaset) - should reside; गृहान् (gṛhān) - in the house;]
(Thus, the kshatriya, having protected the subjects indeed with righteousness, vigilant, then having given, having worshipped with sacrifices, having studied all the Vedas, having taken wives, the doer of good deeds should reside in the house.)
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॥
vaiśyo'dhītya kṛṣigorakṣapaṇyai; rvittaṃ cinvanpālayanapramattaḥ। priyaṃ kurvanbrāhmaṇakṣatriyāṇāṃ; dharmaśīlaḥ puṇyakṛdāvasedgṛhān ॥5-29-23॥
[वैश्यः (vaiśyaḥ) - merchant; अधीत्य (adhītya) - having studied; कृषि (kṛṣi) - agriculture; गो (go) - cattle; रक्ष (rakṣa) - protection; पण्यैः (paṇyaiḥ) - trade; वित्तम् (vittam) - wealth; चिन्वन् (cinvan) - acquiring; पालयन् (pālayan) - protecting; अप्रमत्तः (apramattaḥ) - diligently; प्रियम् (priyam) - pleasing; कुर्वन् (kurvan) - doing; ब्राह्मण (brāhmaṇa) - Brahmins; क्षत्रियाणाम् (kṣatriyāṇām) - Kshatriyas; धर्मशीलः (dharmaśīlaḥ) - virtuous; पुण्यकृत् (puṇyakṛt) - meritorious; आवसेत् (āvaset) - should reside; गृहान् (gṛhān) - in houses;]
(The merchant, having studied agriculture, cattle protection, and trade, acquiring wealth diligently, protecting, doing what is pleasing to Brahmins and Kshatriyas, being virtuous and meritorious, should reside in houses.)
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॥
paricaryā vandanaṃ brāhmaṇānāṃ; nādhīyīta pratiṣiddho'sya yajñaḥ। nityotthito bhūtaye'tandritaḥ syā; deṣa smṛtaḥ śūdradharmaḥ purāṇaḥ ॥5-29-24॥
[परिचर्या (paricaryā) - service; वन्दनं (vandanaṃ) - worship; ब्राह्मणानां (brāhmaṇānāṃ) - of the Brahmins; न (na) - not; अधीयीत (adhīyīta) - should study; प्रतिषिद्धः (pratiṣiddhaḥ) - prohibited; अस्य (asya) - his; यज्ञः (yajñaḥ) - sacrifice; नित्य (nitya) - daily; उत्थितः (utthitaḥ) - arisen; भूतये (bhūtaye) - for welfare; अतन्द्रितः (atandritaḥ) - diligent; स्यात् (syāt) - should be; एषः (eṣaḥ) - this; स्मृतः (smṛtaḥ) - is remembered; शूद्रधर्मः (śūdradharmaḥ) - duty of the Shudras; पुराणः (purāṇaḥ) - ancient;]
(Service and worship of the Brahmins; should not study, his sacrifice is prohibited. Daily arisen for welfare, should be diligent; this is remembered as the ancient duty of the Shudras.)
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॥
etān rājā pālayan apramatto; niyojayan sarvavarṇān svadharme। akāma-ātmā samavṛttiḥ prajāsu; na adhārmikān anurudhyeta kāmān ॥5-29-25॥
[एतान् (etān) - these; राजा (rājā) - king; पालयन् (pālayan) - protecting; अप्रमत्तः (apramattaḥ) - vigilant; नियोजयन् (niyojayan) - engaging; सर्ववर्णान् (sarvavarṇān) - all classes; स्वधर्मे (svadharme) - in their own duties; अकामात्मा (akāma-ātmā) - desireless; समवृत्तिः (samavṛttiḥ) - impartial; प्रजासु (prajāsu) - among subjects; न (na) - not; अधार्मिकान् (adhārmikān) - unrighteous; अनुरुध्येत (anurudhyeta) - should favor; कामान् (kāmān) - desires;]
(The king, protecting these vigilantly, engaging all classes in their own duties, being desireless and impartial among subjects, should not favor the unrighteous for desires.)
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॥
śreyāṁstasmādyadi vidyeta kaści; dabhijñātaḥ sarvadharmopapannaḥ। sa taṁ duṣṭamanuśiṣyātprajān; na cedgṛdhyediti tasminna sādhu ॥5-29-26॥
[श्रेयांस् (śreyāṁs) - better; तस्मात् (tasmāt) - therefore; यदि (yadi) - if; विद्येत (vidyeta) - exists; कश्चित् (kaścit) - someone; अभिज्ञातः (abhijñātaḥ) - well-versed; सर्वधर्मोपपन्नः (sarvadharmopapannaḥ) - endowed with all virtues; सः (saḥ) - he; तम् (tam) - that; दुष्टम् (duṣṭam) - wicked; अनुशिष्यात् (anuśiṣyāt) - should instruct; प्रजान् (prajān) - subjects; न (na) - not; चेत् (cet) - if; गृध्येत् (gṛdhyet) - be greedy; इति (iti) - thus; तस्मिन् (tasmin) - in him; न (na) - not; साधु (sādhu) - good;]
(Therefore, if there exists someone well-versed and endowed with all virtues, he should instruct the wicked subjects, if he is not greedy, thus he is not good.)
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॥
yadā gṛdhyetparabhūmiṃ nṛśaṃso; vidhiprakopād balam ādadānaḥ। tato rājñāṃ bhavitā yuddham etat; tatra jātaṃ varma śastraṃ dhanuśca ॥ indreṇedaṃ dasyuvadhāya karma; utpāditaṃ varma śastraṃ dhanuśca ॥5-29-27॥
[यदा (yadā) - when; गृध्येत् (gṛdhyet) - desires; परभूमिं (parabhūmiṃ) - another's land; नृशंसः (nṛśaṃsaḥ) - cruel one; विधिप्रकोपात् (vidhiprakopāt) - due to fate's anger; बलम् (balam) - strength; आददानः (ādadānaḥ) - taking; ततः (tataḥ) - then; राज्ञाम् (rājñām) - of kings; भविता (bhavitā) - there will be; युद्धम् (yuddham) - war; एतत् (etat) - this; तत्र (tatra) - there; जातम् (jātam) - born; वर्म (varma) - armor; शस्त्रम् (śastram) - weapons; धनुः (dhanuḥ) - bow; च (ca) - and; इन्द्रेण (indreṇa) - by Indra; इदम् (idam) - this; दस्युवधाय (dasyuvadhāya) - for the killing of enemies; कर्म (karma) - action; उत्पादितम् (utpāditam) - produced; वर्म (varma) - armor; शस्त्रम् (śastram) - weapons; धनुः (dhanuḥ) - bow; च (ca) - and;]
(When the cruel one desires another's land, taking strength due to fate's anger, then there will be war of kings; there, armor, weapons, and bow are born. By Indra, this armor, weapons, and bow are produced for the killing of enemies.)
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॥
steno hared yatra dhanaṁ hy adṛṣṭaḥ; prasahya vā yatra haret dṛṣṭaḥ। ubhau garhyau bhavataḥ sañjayaitau; kiṁ vai pṛthaktvaṁ dhṛtarāṣṭrasya putre ॥ yo'yaṁ lobhān manyate dharmam etaṁ; yam icchate manyuvaśānugāmī ॥5-29-28॥
[स्तेनः (stenaḥ) - thief; हरेत् (haret) - takes away; यत्र (yatra) - where; धनम् (dhanam) - wealth; हि (hi) - indeed; अदृष्टः (adṛṣṭaḥ) - unseen; प्रसह्य (prasahya) - by force; वा (vā) - or; यत्र (yatra) - where; हरेत् (haret) - takes away; दृष्टः (dṛṣṭaḥ) - seen; उभौ (ubhau) - both; गर्ह्यौ (garhyau) - blameworthy; भवतः (bhavataḥ) - are; सञ्जय (sañjaya) - Sanjaya; एतौ (etau) - these; किम् (kim) - why; वै (vai) - indeed; पृथक्त्वम् (pṛthaktvam) - difference; धृतराष्ट्रस्य (dhṛtarāṣṭrasya) - of Dhritarashtra; पुत्रे (putre) - in the son; यः (yaḥ) - who; अयम् (ayam) - this; लोभात् (lobhāt) - out of greed; मन्यते (manyate) - considers; धर्मम् (dharmam) - dharma; एतम् (etam) - this; यम् (yam) - whom; इच्छते (icchate) - desires; मन्युवशानुगामी (manyuvaśānugāmī) - following the path of anger;]
(A thief takes away wealth unseen; or by force where he takes away seen. Both are blameworthy, O Sanjaya; why indeed is there a difference in the son of Dhritarashtra? Who considers this dharma out of greed; whom he desires following the path of anger.)
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॥
bhāgaḥ punaḥ pāṇḍavānāṃ niviṣṭa; staṃ no'kasmādādadīranpare vai। asminpade yudhyatāṃ no vadho'pi; ślāghyaḥ pitryaḥ pararājyādviśiṣṭaḥ ॥ etāndharmānkauravāṇāṃ purāṇā; nācakṣīthāḥ sañjaya rājyamadhye ॥5-29-29॥
[भागः (bhāgaḥ) - part; पुनः (punaḥ) - again; पाण्डवानां (pāṇḍavānāṃ) - of the Pandavas; निविष्ट (niviṣṭa) - settled; स्तं (staṃ) - that; नः (naḥ) - our; अकस्मात् (akasmāt) - suddenly; आददीरन् (ādadīran) - took away; परे (pare) - others; वै (vai) - indeed; अस्मिन्पदे (asminpade) - in this position; युध्यतां (yudhyatāṃ) - of those fighting; नः (naḥ) - our; वधः (vadhaḥ) - death; अपि (api) - even; श्लाघ्यः (ślāghyaḥ) - praiseworthy; पित्र्यः (pitryaḥ) - ancestral; परराज्यात् (pararājyāt) - than foreign rule; विशिष्टः (viśiṣṭaḥ) - better; एतान् (etān) - these; धर्मान् (dharmān) - duties; कौरवाणां (kauravāṇāṃ) - of the Kauravas; पुराण (purāṇa) - ancient; नाचक्षीथाः (nācakṣīthāḥ) - you did not explain; सञ्जय (sañjaya) - Sanjaya; राज्यमध्ये (rājyamadhye) - in the midst of the kingdom;]
(The part of the Pandavas was settled again; that was suddenly taken away by others indeed. In this position, even our death in battle is praiseworthy, better than foreign rule. These ancient duties of the Kauravas, you did not explain, Sanjaya, in the midst of the kingdom.)
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॥
ye te mandā mṛtyuvaśābhipannāḥ; samānītā dhārtarāṣṭreṇa mūḍhāḥ। idaṃ punaḥ karma pāpīya eva; sabhāmadhye paśya vṛttaṃ kurūṇām ॥5-29-30॥
[ये (ye) - those; ते (te) - they; मन्दा (mandā) - foolish; मृत्युवशाभिपन्नाः (mṛtyuvaśābhipannāḥ) - under the sway of death; समानीता (samānītā) - brought together; धार्तराष्ट्रेण (dhārtarāṣṭreṇa) - by Dhritarashtra's son; मूढाः (mūḍhāḥ) - deluded; इदं (idaṃ) - this; पुनः (punaḥ) - again; कर्म (karma) - act; पापीय (pāpīya) - more sinful; एव (eva) - indeed; सभामध्ये (sabhāmadhye) - in the midst of the assembly; पश्य (paśya) - see; वृत्तं (vṛttaṃ) - happening; कुरूणाम् (kurūṇām) - of the Kauravas;]
(Those foolish ones, under the sway of death, brought together by Dhritarashtra's son, deluded. This act, again, is indeed more sinful; see what has happened in the midst of the assembly of the Kauravas.)
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॥
priyāṃ bhāryāṃ draupadīṃ pāṇḍavānāṃ; yaśasvinīṃ śīlavṛttopapannām। yadapekṣanta kuravo bhīṣmamukhyāḥ; kāmānugenoparuddhāṃ rudantīm ॥5-29-31॥
[प्रियां (priyām) - beloved; भार्यां (bhāryām) - wife; द्रौपदीं (draupadīm) - Draupadi; पाण्डवानां (pāṇḍavānāṃ) - of the Pandavas; यशस्विनीं (yaśasvinīm) - glorious; शीलवृत्तोपपन्नाम् (śīlavṛttopapannām) - endowed with character and conduct; यदुपेक्षन्त (yadapekṣanta) - whom they ignored; कुरवः (kuravaḥ) - the Kauravas; भीष्ममुख्याः (bhīṣmamukhyāḥ) - headed by Bhishma; कामानुगेन (kāmānugenā) - by lust; उपरुद्धां (uparuddhām) - oppressed; रुदन्तीम् (rudantīm) - weeping;]
(The beloved wife Draupadi of the Pandavas, glorious and endowed with character and conduct, whom the Kauravas headed by Bhishma ignored, oppressed by lust, weeping.)
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॥
taṁ cettadā te sakumāravṛddhā; avārayiṣyaṁkuravaḥ sametāḥ। mama priyaṁ dhṛtarāṣṭro'kariṣya; tputrāṇāṁ ca kṛtamasyaabhaviṣyat ॥5-29-32॥
[तं (taṁ) - that; चेत् (cet) - if; तदा (tadā) - then; ते (te) - they; सकुमारवृद्धा (sukumāravṛddhā) - young and old; अवारयिष्यन् (avārayiṣyan) - would have prevented; कुरवः (kuravaḥ) - Kurus; समेताः (sametāḥ) - assembled; मम (mama) - my; प्रियं (priyaṁ) - dear; धृतराष्ट्रः (dhṛtarāṣṭraḥ) - Dhritarashtra; अकरिष्यत् (akariṣyat) - would have done; पुत्राणां (putrāṇāṁ) - of the sons; च (ca) - and; कृतम् (kṛtam) - done; अस्य (asya) - of this; अभविष्यत् (abhaviṣyat) - would have been;]
(If then they, young and old, the assembled Kurus, would have prevented, my dear Dhritarashtra would have done, and of the sons, this would have been done.)
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॥
duḥśāsanaḥ prātilomyānnināya; sabhāmadhye śvaśurāṇāṃ ca kṛṣṇām। sā tatra nītā karuṇānyavoca; nnānyaṃ kṣatturnāthamadṛṣṭa kañcit ॥5-29-33॥
[दुःशासनः (duḥśāsanaḥ) - Duhshasana; प्रातिलोम्यात् (prātilomyāt) - by dragging; निनाय (nināya) - led; सभामध्ये (sabhāmadhye) - in the assembly; श्वशुराणां (śvaśurāṇāṃ) - of the elders; च (ca) - and; कृष्णाम् (kṛṣṇām) - Krishna; सा (sā) - she; तत्र (tatra) - there; नीता (nītā) - brought; करुणानि (karuṇāni) - piteous words; अवोचत् (avocat) - spoke; न (na) - not; अन्यं (anyaṃ) - another; क्षत्तुः (kṣattuḥ) - protector; नाथम् (nātham) - lord; अदृष्ट (adṛṣṭa) - seen; कञ्चित् (kañcit) - anyone;]
(Duhshasana, by dragging, led Krishna into the assembly of the elders. She, brought there, spoke piteous words; not seeing any other protector or lord.)
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॥
kārpaṇyādeva sahitāstatra rājño; nāśaknuvanprativaktuṃ sabhāyām। ekaḥ kṣattā dharmyamarthaṃ bruvāṇo; dharmaṃ buddhvā pratyuvācālpabuddhim ॥5-29-34॥
[कार्पण्यात् (kārpaṇyāt) - from miserliness; एव (eva) - indeed; सहिताः (sahitāḥ) - accompanied; तत्र (tatra) - there; राज्ञः (rājñaḥ) - of the king; न (na) - not; अशक्नुवन् (aśaknuvan) - unable; प्रतिवक्तुम् (prativaktum) - to reply; सभायाम् (sabhāyām) - in the assembly; एकः (ekaḥ) - one; क्षत्ता (kṣattā) - minister; धर्म्यम् (dharmyam) - righteous; अर्थम् (artham) - meaning; ब्रुवाणः (bruvāṇaḥ) - speaking; धर्मम् (dharmam) - dharma; बुद्ध्वा (buddhvā) - having understood; प्रत्युवाच (pratyuvāca) - replied; अल्पबुद्धिम् (alpabuddhim) - to the less intelligent;]
(Due to miserliness, accompanied there by the king, unable to reply in the assembly; one minister, speaking righteous meaning, having understood dharma, replied to the less intelligent.)
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॥
Anuktvā tvaṃ dharmamevaṃ sabhāyā; mathecchase pāṇḍavasyopadeṣṭum. Kṛṣṇā tvetatkarmacakāra śuddhaṃ; suduṣkaraṃ taddhi sabhāṃ sametya ॥ yena kṛcchrātpāṇḍavānujjahāra; tathātmānaṃ nauriva sāgaraughāt ॥5-29-35॥
[अनुक्त्वा (anuktvā) - without speaking; त्वं (tvaṃ) - you; धर्मम् (dharmam) - duty; एवं (evaṃ) - thus; सभायाः (sabhāyāḥ) - in the assembly; मतः (mataḥ) - opinion; इच्छसे (icchase) - you wish; पाण्डवस्य (pāṇḍavasya) - of the Pandava; उपदेष्टुम् (upadeṣṭum) - to instruct; कृष्णा (kṛṣṇā) - Krishna; त्व (tv) - indeed; एतत् (etat) - this; कर्म (karma) - act; चकार (cakāra) - did; शुद्धं (śuddhaṃ) - pure; सुदुष्करं (suduṣkaraṃ) - very difficult; तत् (tat) - that; हि (hi) - indeed; सभां (sabhāṃ) - assembly; समेत्य (sametya) - having gathered; येन (yena) - by which; कृच्छ्रात् (kṛcchrāt) - with difficulty; पाण्डवान् (pāṇḍavān) - Pandavas; उज्जहार (ujjahāra) - rescued; तथा (tathā) - thus; आत्मानं (ātmānaṃ) - himself; नौः (nauḥ) - boat; इव (iva) - like; सागरौघात् (sāgaraughāt) - from the ocean waves;]
(Without speaking, you wish to instruct the Pandava on duty in the assembly; Krishna indeed performed this pure act, very difficult, having gathered in the assembly. By which, with difficulty, he rescued the Pandavas and himself like a boat from the ocean waves.)
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॥
yatrābravītsūtaputraḥ sabhāyāṃ; kṛṣṇāṃ sthitāṃ śvaśurāṇāṃ samīpe। na te gatirvidyate yājñaseni; prapadyedānīṃ dhārtarāṣṭrasya veśma ॥ parājitāste patayo na santi; patiṃ cānyaṃ bhāmini tvaṃ vṛṇīṣva ॥5-29-36॥
[यत्र (yatra) - where; अब्रवीत् (abravīt) - said; सूतपुत्रः (sūtaputraḥ) - son of a charioteer; सभायां (sabhāyāṃ) - in the assembly; कृष्णां (kṛṣṇāṃ) - to Kṛṣṇā (Draupadī); स्थितां (sthitāṃ) - standing; श्वशुराणां (śvaśurāṇāṃ) - of the fathers-in-law; समीपे (samīpe) - near; न (na) - not; ते (te) - your; गतिः (gatiḥ) - path; विद्यते (vidyate) - exists; याज्ञसेनि (yājñaseni) - O daughter of Yajñasena; प्रपद्य (prapadya) - take refuge; इदानीं (idānīṃ) - now; धार्तराष्ट्रस्य (dhārtarāṣṭrasya) - of Dhṛtarāṣṭra's son; वेश्म (veśma) - house; पराजिताः (parājitāḥ) - defeated; ते (te) - your; पतयः (patayaḥ) - husbands; न (na) - not; सन्ति (santi) - are; पतिं (patiṃ) - husband; च (ca) - and; अन्यं (anyaṃ) - another; भामिनि (bhāmini) - O beautiful lady; त्वं (tvaṃ) - you; वृणीष्व (vṛṇīṣva) - choose;]
(Where the son of a charioteer said in the assembly to Kṛṣṇā, standing near the fathers-in-law: "O daughter of Yajñasena, your path does not exist; now take refuge in the house of Dhṛtarāṣṭra's son. Your husbands are defeated and are not; O beautiful lady, choose another husband.")
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॥
yo bībhatsorhṛdaye prauḍha āsī; dasthipracchinmarmaghātī sughoraḥ। karṇāccharo vāṅmayastigmatejāḥ; pratiṣṭhito hṛdaye phalgunasya ॥5-29-37॥
[यः (yaḥ) - who; बीभत्सोः (bībhatsor) - of Bibhatsu; हृदये (hṛdaye) - in the heart; प्रौढः (prauḍhaḥ) - mature; आसीत् (āsīt) - was; अस्थिप्रच्छिन् (asthipracchin) - bone-piercing; मर्मघाती (marmaghātī) - vital-points striking; सुघोरः (sughoraḥ) - very terrible; कर्णात् (karṇāt) - from Karna; शरः (śaraḥ) - arrow; वाङ्मयः (vāṅmayaḥ) - eloquent; तिग्मतेजाः (tigmatejāḥ) - sharp brilliance; प्रतिष्ठितः (pratiṣṭhitaḥ) - established; हृदये (hṛdaye) - in the heart; फल्गुनस्य (phalgunasya) - of Phalguna;]
(Who was mature in the heart of Bibhatsu; bone-piercing, vital-points striking, very terrible; the eloquent arrow from Karna, sharp brilliance; established in the heart of Phalguna.)
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॥
kṛṣṇājināni paridhitsamānā; nduḥśāsanaḥ kaṭukānyabhyabhāṣat। ete sarve ṣaṇḍhatilā vinaṣṭāḥ; kṣayaṃ gatā narakaṃ dīrghakālam ॥5-29-38॥
[कृष्णाजिनानि (kṛṣṇājināni) - black-deer-skins; परिधित्समाना (paridhitsamānā) - desiring-to-wear; दुःशासनः (duḥśāsanaḥ) - Duḥśāsana; कटुकानि (kaṭukāni) - harsh-words; अभ्यभाषत् (abhyabhāṣat) - spoke; एते (ete) - these; सर्वे (sarve) - all; षण्ढतिला (ṣaṇḍhatilā) - eunuchs; विनष्टाः (vinaṣṭāḥ) - destroyed; क्षयं (kṣayaṃ) - destruction; गता (gatā) - gone; नरकं (narakaṃ) - hell; दीर्घकालम् (dīrghakālam) - for-a-long-time;]
(Desiring to wear black-deer-skins, Duḥśāsana spoke harsh words. All these eunuchs are destroyed; they have gone to hell for a long time.)
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॥
gāndhārarājaḥ śakuninrikṛtyā; yadabravīddyūtakāle sa pārthān। parājito nakulaḥ kiṃ tavāsti; kṛṣṇayā tvaṃ dīvya vai yājñasenyā ॥5-29-39॥
[गान्धारराजः (gāndhārarājaḥ) - King of Gandhara; शकुनिः (śakuniḥ) - Shakuni; निकृत्या (nikṛtyā) - by deceit; यत् (yat) - what; अब्रवीत् (abravīt) - said; द्यूतकाले (dyūtakāle) - at the time of the game; सः (saḥ) - he; पार्थान् (pārthān) - to the sons of Pritha; पराजितः (parājitaḥ) - defeated; नकुलः (nakulaḥ) - Nakul; किं (kiṃ) - what; तव (tava) - your; अस्ति (asti) - is; कृष्णया (kṛṣṇayā) - with Krishna; त्वं (tvaṃ) - you; दीव्य (dīvya) - play; वै (vai) - indeed; याज्ञसेन्या (yājñasenyā) - with Yajnaseni (Draupadi);]
(King of Gandhara, Shakuni, by deceit, said at the time of the game to the sons of Pritha: "Defeated Nakul, what is yours? Play indeed with Krishna, you with Yajnaseni (Draupadi).")
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॥
jānāsi tvaṃ sañjaya sarvameta; ddyūte'vācyaṃ vākyamevaṃ yathoktam। svayaṃ tvahaṃ prārthaye tatra gantuṃ; samādhātuṃ kāryametadvipannam ॥5-29-40॥
[जानासि (jānāsi) - you know; त्वं (tvaṃ) - you; सञ्जय (sañjaya) - Sanjaya; सर्वम् (sarvam) - all; एत (eta) - this; द्द्यूते (ddyūte) - in the game of dice; अवाच्यम् (avācyam) - unspeakable; वाक्यम् (vākyam) - words; एवम् (evam) - thus; यथोक्तम् (yathoktam) - as said; स्वयम् (svayam) - myself; त्व (tv) - you; अहम् (aham) - I; प्रार्थये (prārthaye) - request; तत्र (tatra) - there; गन्तुम् (gantum) - to go; समाधातुम् (samādhātum) - to resolve; कार्यम् (kāryam) - the matter; एतत् (etat) - this; विपन्नम् (vipannam) - failed.;]
(You know, Sanjaya, all this; the unspeakable words in the game of dice, as said. I myself request to go there to resolve this failed matter.)
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॥
ahāpayitvā yadi pāṇḍavārthaṃ; śamaṃ kurūṇāmatha ceccareyam। puṇyaṃ ca me syāccaritaṃ mahodayaṃ; mucyeraṃśca kuravo mṛtyupāśāt ॥5-29-41॥
[अहापयित्वा (ahāpayitvā) - having abandoned; यदि (yadi) - if; पाण्डवार्थं (pāṇḍavārtham) - for the sake of the Pandavas; शमं (śamam) - peace; कुरूणाम् (kurūṇām) - of the Kuru dynasty; अथ (atha) - then; चेत् (cet) - if; चरेयम् (careyam) - I would act; पुण्यं (puṇyam) - virtue; च (ca) - and; मे (me) - my; स्यात् (syāt) - would be; चरितं (caritam) - conduct; महोदयं (mahodayam) - greatly prosperous; मुच्येरन् (mucyeran) - would be freed; च (ca) - and; कुरवः (kuravaḥ) - the Kurus; मृत्युपाशात् (mṛtyupāśāt) - from the noose of death;]
(Having abandoned, if for the sake of the Pandavas; peace of the Kuru dynasty, then if I would act. Virtue and my conduct would be greatly prosperous; and the Kurus would be freed from the noose of death.)
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॥
api vācaṃ bhāṣamāṇasya kāvyāṃ; dharmārāmāmarthavatīmahiṃsrām। avekṣerandhārtarāṣṭrāḥ samakṣaṃ; māṃ ca prāptaṃ kuravaḥ pūjayeyuḥ ॥5-29-42॥
[अपि (api) - also; वाचं (vācaṃ) - speech; भाषमाणस्य (bhāṣamāṇasya) - of the one speaking; काव्यां (kāvyāṃ) - poetic; धर्मारामाम् (dharmārāmām) - righteous; अर्थवतीम् (arthavatīm) - meaningful; अहिंस्राम् (ahiṃsrām) - non-violent; अवेक्षेरन् (avekṣeran) - should observe; धार्तराष्ट्राः (dhārtarāṣṭrāḥ) - sons of Dhritarashtra; समक्षं (samakṣaṃ) - in presence; मां (māṃ) - me; च (ca) - and; प्राप्तं (prāptaṃ) - arrived; कुरवः (kuravaḥ) - Kurus; पूजयेयुः (pūjayeyuḥ) - should honor;]
(Even the speech of the one speaking poetic, righteous, meaningful, and non-violent words should be observed by the sons of Dhritarashtra in presence, and the Kurus should honor me who has arrived.)
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॥
ato'nyathā rathinā phalgunena; bhīmena caivāhavadamśitena। parāsiktāndhārtarāṣṭrāmstu viddhi; pradahyamānānkarmaṇā svena mandān ॥5-29-43॥
[अतः (ataḥ) - therefore; अन्यथा (anyathā) - otherwise; रथिना (rathinā) - by the charioteer; फल्गुनेन (phalgunena) - by Arjuna; भीमेन (bhīmena) - by Bhima; च (ca) - and; एव (eva) - indeed; अहवदंशितेन (ahavadamśitena) - skilled in battle; परासिक्तान् (parāsiktān) - drenched; धार्तराष्ट्रान् (dhārtarāṣṭrān) - the sons of Dhritarashtra; तु (tu) - but; विद्धि (viddhi) - know; प्रदह्यमानान् (pradahyamānān) - being burned; कर्मणा (karmaṇā) - by the action; स्वेन (svena) - by their own; मन्दान् (mandān) - foolish.;]
(Therefore, otherwise, by the charioteer Arjuna and by Bhima, indeed skilled in battle, know the sons of Dhritarashtra, drenched, but being burned by their own action, foolish.)
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॥
parājitānpāṇḍaveyāṃstu vāco; raudrarūpā bhāṣate dhārtarāṣṭraḥ। gadāhasto bhīmaseno'pramatto; duryodhanaṃ smārayitvā hi kāle ॥5-29-44॥
[पराजितान् (parājitān) - defeated; पाण्डवेयान् (pāṇḍaveyān) - sons of Pandu; तु (tu) - but; वाचः (vācaḥ) - words; रौद्ररूपा (raudrarūpā) - fierce form; भाषते (bhāṣate) - speaks; धार्तराष्ट्रः (dhārtarāṣṭraḥ) - son of Dhritarashtra; गदाहस्तः (gadāhastaḥ) - with mace in hand; भीमसेनः (bhīmasenaḥ) - Bhimasena; अप्रमत्तः (apramattaḥ) - vigilant; दुर्योधनम् (duryodhanam) - Duryodhana; स्मारयित्वा (smārayitvā) - reminding; हि (hi) - indeed; काले (kāle) - at the time;]
(The son of Dhritarashtra speaks fierce words to the defeated sons of Pandu; Bhimasena, with mace in hand, vigilant, reminds Duryodhana at the time.)
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॥
suyodhano manyumayo mahādrumaḥ; skandhaḥ karṇaḥ śakunistasya śākhāḥ। duḥśāsanaḥ puṣpaphale samṛddhe; mūlaṃ rājā dhṛtarāṣṭro'manīṣī ॥5-29-45॥
[सुयोधनः (suyodhanaḥ) - Duryodhana; मन्युमयः (manyumayaḥ) - full of anger; महाद्रुमः (mahādrumaḥ) - great tree; स्कन्धः (skandhaḥ) - trunk; कर्णः (karṇaḥ) - Karna; शकुनिः (śakuniḥ) - Shakuni; तस्य (tasya) - his; शाखाः (śākhāḥ) - branches; दुःशासनः (duḥśāsanaḥ) - Duhshasana; पुष्पफले (puṣpaphale) - flowers and fruits; समृद्धे (samṛddhe) - abundant; मूलं (mūlaṃ) - root; राजा (rājā) - king; धृतराष्ट्रः (dhṛtarāṣṭraḥ) - Dhritarashtra; अमनीषी (amanīṣī) - unwise;]
(Duryodhana, full of anger, is a great tree; Karna and Shakuni are its branches. Duhshasana is the abundant flowers and fruits; the root is the unwise king Dhritarashtra.)
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॥
yudhiṣṭhiro dharmamayo mahādrumaḥ; skandho'rjuno bhīmaseno'sya śākhāḥ। mādrīputrau puṣpaphale samṛddhe; mūlaṃ tvahaṃ brahma ca brāhmaṇāśca ॥5-29-46॥
[युधिष्ठिरः (yudhiṣṭhiraḥ) - Yudhishthira; धर्ममयः (dharmamayaḥ) - embodiment of dharma; महाद्रुमः (mahādrumaḥ) - great tree; स्कन्धः (skandhaḥ) - trunk; अर्जुनः (arjunaḥ) - Arjuna; भीमसेनः (bhīmasenaḥ) - Bhimasena; अस्य (asya) - his; शाखाः (śākhāḥ) - branches; माद्रीपुत्रौ (mādrīputrau) - sons of Madri; पुष्पफले (puṣpaphale) - flowers and fruits; समृद्धे (samṛddhe) - abundant; मूलम् (mūlam) - root; तु (tu) - but; अहम् (aham) - I; ब्रह्म (brahma) - Brahman; च (ca) - and; ब्राह्मणाः (brāhmaṇāḥ) - Brahmanas; च (ca) - and;]
(Yudhishthira is the embodiment of dharma, a great tree; Arjuna and Bhimasena are its trunk and branches. The sons of Madri are the abundant flowers and fruits; but I am the root, along with Brahman and the Brahmanas.)
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॥
vanaṁ rājā dhṛtarāṣṭraḥ saputro; vyāghrā vane sañjaya pāṇḍaveyāḥ। mā vanaṁ chindhi savyāghraṁ mā vyāghrānnīnaśo vanāt ॥5-29-47॥
[वनं (vanaṁ) - forest; राजा (rājā) - king; धृतराष्ट्रः (dhṛtarāṣṭraḥ) - Dhritarashtra; सपुत्रो (saputro) - with sons; व्याघ्रा (vyāghrā) - tigers; वने (vane) - in the forest; सञ्जय (sañjaya) - Sanjaya; पाण्डवेयाः (pāṇḍaveyāḥ) - Pandavas; मा (mā) - do not; वनं (vanaṁ) - forest; छिन्धि (chindhi) - cut; सव्याघ्रं (savyāghraṁ) - with tigers; मा (mā) - do not; व्याघ्रान् (vyāghrān) - tigers; नीनशः (nīnaśaḥ) - destroy; वनात् (vanāt) - from the forest;]
(The forest, King Dhritarashtra with his sons; tigers in the forest, Sanjaya, Pandavas. Do not cut the forest with tigers, do not destroy the tigers from the forest.)
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॥
nirvano vadhyate vyāghro nirvyāghraṃ chidyate vanam। tasmādvyāghro vanaṃ rakṣedvanaṃ vyāghraṃ ca pālayet ॥5-29-48॥
[निर्वनः (nirvanaḥ) - without forest; वध्यते (vadhyate) - is killed; व्याघ्रः (vyāghraḥ) - tiger; निर्व्याघ्रम् (nirvyāghram) - without tiger; छिद्यते (chidyate) - is cut; वनम् (vanam) - forest; तस्मात् (tasmāt) - therefore; व्याघ्रः (vyāghraḥ) - tiger; वनम् (vanam) - forest; रक्षेत् (rakṣet) - should protect; वनम् (vanam) - forest; व्याघ्रम् (vyāghram) - tiger; च (ca) - and; पालयेत् (pālayet) - should preserve;]
(Without the forest, the tiger is killed; without the tiger, the forest is cut. Therefore, the tiger should protect the forest, and the forest should preserve the tiger.)
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॥
latādharma dhārtarāṣṭrāḥ śālāḥ sañjaya pāṇḍavāḥ। na latā vardhate jātu anāśritya mahādrumam ॥5-29-49॥
[लताधर्मा (latādharma) - creepers' nature; धार्तराष्ट्राः (dhārtarāṣṭrāḥ) - sons of Dhritarashtra; शालाः (śālāḥ) - halls; सञ्जय (sañjaya) - Sanjaya; पाण्डवाः (pāṇḍavāḥ) - Pandavas; न (na) - not; लता (latā) - creeper; वर्धते (vardhate) - grows; जातु (jātu) - ever; अनाश्रित्य (anāśritya) - without depending on; महाद्रुमम् (mahādrumam) - a great tree;]
(The creepers' nature, the sons of Dhritarashtra, the halls, Sanjaya, and the Pandavas. A creeper never grows without depending on a great tree.)
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॥
sthitāḥ śuśrūṣituṃ pārthāḥ sthitā yoddhum ariṃdamāḥ। yat kṛtyaṃ dhṛtarāṣṭrasya tat karotu narādhipaḥ ॥5-29-50॥
[स्थिताः (sthitāḥ) - standing; शुश्रूषितुं (śuśrūṣituṃ) - to serve; पार्थाः (pārthāḥ) - sons of Pritha; स्थिता (sthitā) - standing; योद्धुम् (yoddhum) - to fight; अरिंदमाः (ariṃdamāḥ) - subduers of enemies; यत् (yat) - what; कृत्यं (kṛtyaṃ) - duty; धृतराष्ट्रस्य (dhṛtarāṣṭrasya) - of Dhritarashtra; तत् (tat) - that; करोतु (karotu) - let him do; नराधिपः (narādhipaḥ) - the king;]
(Standing to serve, the sons of Pritha, standing to fight, subduers of enemies. Whatever is the duty of Dhritarashtra, let the king do that.)
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॥
sthitāḥ śame mahātmānaḥ pāṇḍavā dharmacāriṇaḥ। yodhāḥ samṛddhāstadvidvannācakṣīthā yathātatham ॥5-29-51॥
[स्थिताः (sthitāḥ) - situated; शमे (śame) - in peace; महात्मानः (mahātmānaḥ) - great souls; पाण्डवाः (pāṇḍavāḥ) - Pandavas; धर्मचारिणः (dharmacāriṇaḥ) - followers of dharma; योधाः (yodhāḥ) - warriors; समृद्धाः (samṛddhāḥ) - prosperous; तद्विद्वन् (tadvidvan) - O learned one; न (na) - not; आचक्षीथा (ācakṣīthā) - you should speak; यथातथम् (yathātatham) - as it is;]
(The Pandavas, great souls, situated in peace, followers of dharma, prosperous warriors, O learned one, you should not speak as it is.)
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.
