05.029
vāsudeva uvāca॥
Vasudeva said:
avināśaṃ sañjaya pāṇḍavānā; micchāmyahaṃ bhūtimeṣāṃ priyaṃ ca. tathā rājño dhṛtarāṣṭrasya sūta; sadāśaṃse bahuputrasya vṛddhim ॥5-29-1॥
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.
kāmo hi me sañjaya nityameva; nānyadbrūyāṃ tānprati śāmyateti। rājñaśca hi priyametacchṛṇomi; manye caitatpāṇḍavānāṃ samartham ॥5-29-2॥
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.
suduṣkaraścātra śamo hi nūnaṃ; pradarśitaḥ sañjaya pāṇḍavena। yasmingṛddho dhṛtarāṣṭraḥ saputraḥ; kasmādeṣāṃ kalaho nātra mūrcchet ॥5-29-3॥
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?
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॥
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?
asminvidhau vartamāne yathāva; duccāvacā matayo brāhmaṇānām। karmaṇāhuḥ siddhimeke paratra; hitvā karma vidyayā siddhimeke ॥ nābhuñjāno bhakṣyabhojyasya tṛpye; dvidvānapīha viditaṃ brāhmaṇānām ॥5-29-5॥
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.
yā vai vidyāḥ sādhayantīha karma; tāsāṃ phalaṃ vidyate netarāsām। tatreha vai dṛṣṭaphalaṃ tu karma; pītvodakaṃ śāmyati tṛṣṇayārtaḥ ॥5-29-6॥
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.
so'yaṁ vidhirvihitaḥ karmaṇaiva; tadvartate sañjaya tatra karma। tatra yo'nyatkarmaṇaḥ sādhu manye; nmoghaṁ tasya lapitaṁ durbalasya ॥5-29-7॥
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.
karmaṇāmī bhānti devāḥ paratra; karmaṇaiveha plavate mātariśvā। ahorātre vidadhatkarmaṇaiva; atandrito nityamudeti sūryaḥ ॥5-29-8॥
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.
māsārdhamāsānatha nakṣatrayogā; natandritaścandramā abhyupaiti। atandrito dahate jātavedāḥ; samidhyamānaḥ karma kurvanprajābhyaḥ ॥5-29-9॥
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.
atandritā bhāram imaṁ mahāntaṁ; bibharti devī pṛthivī balena। atandritāḥ śīghram apo vahanti; santarpayantyaḥ sarvabhūtāni nadyaḥ ॥5-29-10॥
The untiring goddess Earth bears this great burden with strength. The untiring rivers swiftly carry the waters, satisfying all beings.
atandrito varṣati bhūritejāḥ; saṃnādayannantarikṣaṃ divaṃ ca। atandrito brahmacaryaṃ cacāra; śreṣṭhatvamicchanbalabhiddevatānām ॥5-29-11॥
Indra, untiring and of great splendor, rains and resounds through the sky and heaven. He practiced celibacy, aspiring to be supreme among the gods.
hitvā sukhaṃ manasaśca priyāṇi; tena śakraḥ karmaṇā śraiṣṭhyamāpa. satyaṃ dharmaṃ pālayannapramatto; damaṃ titikṣāṃ samatāṃ priyaṃ ca ॥ etāni sarvāṇyupasevamāno; devarājyaṃ maghavānprāpa mukhyam ॥5-29-12॥
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.
bṛhaspatir brahmacaryaṃ cacāra; samāhitaḥ saṃśitātmā yathāvat। hitvā sukhaṃ pratirudhyendriyāṇi; tena devānām agamad gauravaṃ saḥ ॥5-29-13॥
Bṛhaspati, with a focused and resolute mind, practiced celibacy properly. By abandoning comfort and restraining his senses, he gained the respect of the gods.
nakṣatrāṇi karmaṇāmutra bhānti; rudrādityā vasavo'thāpi viśve। yamo rājā vaiśravaṇaḥ kubero; gandharvayakṣāpsarasaśca śubhrāḥ ॥ brahmacaryaṃ vedavidyāḥ kriyāśca; niṣevamāṇā munayo'mutra bhānti ॥5-29-14॥
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.
jānannimaṃ sarvalokasya dharmaṃ; brāhmaṇānāṃ kṣatriyāṇāṃ viśāṃ ca। sa kasmāttvaṃ jānatāṃ jñānavānsa; nvayācchase sañjaya kauravārthe ॥5-29-15॥
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?
āmnāyeṣu nityasaṃyogamasya; tathāśvamedhe rājasūye ca viddhi। saṃyujyate dhanuṣā varmaṇā ca; hastatrāṇai rathaśastraiśca bhūyaḥ ॥5-29-16॥
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.
te cedime kauravāṇāmupāya; madhigaccheyuravadhenaiva pārthāḥ। dharmatrāṇaṃ puṇyameṣāṃ kṛtaṃ syā; dārye vṛtte bhīmasenaṃ nigṛhya ॥5-29-17॥
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.
te cet pitrye karmaṇi vartamānā; āpadyerandiṣṭavaśena mṛtyum। yathāśaktyā pūrayantaḥ svakarma; tadapyeṣāṃ nidhanaṃ syātpraśastam ॥5-29-18॥
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.
utāho tvaṃ manyase sarvameva; rājñāṃ yuddhe vartate dharmatantram। ayuddhe vā vartate dharmatantraṃ; tathaiva te vācamimāṃ śṛṇomi ॥5-29-19॥
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.
cāturvarṇyasya prathamaṃ vibhāga; mavekṣya tvaṃ sañjaya svaṃ ca karma। niśamyātho pāṇḍavānāṃ svakarma; praśaṃsa vā ninda vā yā matiste ॥5-29-20॥
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.
adhīyīta brāhmaṇo'tho yajeta; dadyādiyāttīrthamukhyāni caiva। adhyāpayedyājayeccāpi yājyā; npratigrahānvā viditānpratīcchet ॥5-29-21॥
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.
tathā rājanyo rakṣaṇaṃ vai prajānāṃ; kṛtvā dharmeṇāpramatto'tha dattvā। yajñairiṣṭvā sarvavedānadhītya; dārānkṛtvā puṇyakṛdāvasedgṛhān ॥5-29-22॥
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.
vaiśyo'dhītya kṛṣigorakṣapaṇyai; rvittaṃ cinvanpālayanapramattaḥ। priyaṃ kurvanbrāhmaṇakṣatriyāṇāṃ; dharmaśīlaḥ puṇyakṛdāvasedgṛhān ॥5-29-23॥
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.
paricaryā vandanaṃ brāhmaṇānāṃ; nādhīyīta pratiṣiddho'sya yajñaḥ। nityotthito bhūtaye'tandritaḥ syā; deṣa smṛtaḥ śūdradharmaḥ purāṇaḥ ॥5-29-24॥
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.
etān rājā pālayan apramatto; niyojayan sarvavarṇān svadharme। akāma-ātmā samavṛttiḥ prajāsu; na adhārmikān anurudhyeta kāmān ॥5-29-25॥
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.
śreyāṁstasmādyadi vidyeta kaści; dabhijñātaḥ sarvadharmopapannaḥ। sa taṁ duṣṭamanuśiṣyātprajān; na cedgṛdhyediti tasminna sādhu ॥5-29-26॥
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.
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॥
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.
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॥
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?
bhāgaḥ punaḥ pāṇḍavānāṃ niviṣṭa; staṃ no'kasmādādadīranpare vai। asminpade yudhyatāṃ no vadho'pi; ślāghyaḥ pitryaḥ pararājyādviśiṣṭaḥ ॥ etāndharmānkauravāṇāṃ purāṇā; nācakṣīthāḥ sañjaya rājyamadhye ॥5-29-29॥
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.
ye te mandā mṛtyuvaśābhipannāḥ; samānītā dhārtarāṣṭreṇa mūḍhāḥ। idaṃ punaḥ karma pāpīya eva; sabhāmadhye paśya vṛttaṃ kurūṇām ॥5-29-30॥
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.
priyāṃ bhāryāṃ draupadīṃ pāṇḍavānāṃ; yaśasvinīṃ śīlavṛttopapannām। yadapekṣanta kuravo bhīṣmamukhyāḥ; kāmānugenoparuddhāṃ rudantīm ॥5-29-31॥
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.
taṁ cettadā te sakumāravṛddhā; avārayiṣyaṁkuravaḥ sametāḥ। mama priyaṁ dhṛtarāṣṭro'kariṣya; tputrāṇāṁ ca kṛtamasyaabhaviṣyat ॥5-29-32॥
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.
duḥśāsanaḥ prātilomyānnināya; sabhāmadhye śvaśurāṇāṃ ca kṛṣṇām। sā tatra nītā karuṇānyavoca; nnānyaṃ kṣatturnāthamadṛṣṭa kañcit ॥5-29-33॥
Duhshasana dragged Krishna into the assembly of the elders. There, she spoke piteously, seeing no other protector or lord.
kārpaṇyādeva sahitāstatra rājño; nāśaknuvanprativaktuṃ sabhāyām। ekaḥ kṣattā dharmyamarthaṃ bruvāṇo; dharmaṃ buddhvā pratyuvācālpabuddhim ॥5-29-34॥
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.
Anuktvā tvaṃ dharmamevaṃ sabhāyā; mathecchase pāṇḍavasyopadeṣṭum. Kṛṣṇā tvetatkarmacakāra śuddhaṃ; suduṣkaraṃ taddhi sabhāṃ sametya ॥ yena kṛcchrātpāṇḍavānujjahāra; tathātmānaṃ nauriva sāgaraughāt ॥5-29-35॥
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.
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॥
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."
yo bībhatsorhṛdaye prauḍha āsī; dasthipracchinmarmaghātī sughoraḥ। karṇāccharo vāṅmayastigmatejāḥ; pratiṣṭhito hṛdaye phalgunasya ॥5-29-37॥
The eloquent and sharp arrow from Karna, which was mature and very terrible, pierced the heart of Phalguna, striking at vital points.
kṛṣṇājināni paridhitsamānā; nduḥśāsanaḥ kaṭukānyabhyabhāṣat। ete sarve ṣaṇḍhatilā vinaṣṭāḥ; kṣayaṃ gatā narakaṃ dīrghakālam ॥5-29-38॥
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.
gāndhārarājaḥ śakuninrikṛtyā; yadabravīddyūtakāle sa pārthān। parājito nakulaḥ kiṃ tavāsti; kṛṣṇayā tvaṃ dīvya vai yājñasenyā ॥5-29-39॥
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)."
jānāsi tvaṃ sañjaya sarvameta; ddyūte'vācyaṃ vākyamevaṃ yathoktam। svayaṃ tvahaṃ prārthaye tatra gantuṃ; samādhātuṃ kāryametadvipannam ॥5-29-40॥
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.
ahāpayitvā yadi pāṇḍavārthaṃ; śamaṃ kurūṇāmatha ceccareyam। puṇyaṃ ca me syāccaritaṃ mahodayaṃ; mucyeraṃśca kuravo mṛtyupāśāt ॥5-29-41॥
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.
api vācaṃ bhāṣamāṇasya kāvyāṃ; dharmārāmāmarthavatīmahiṃsrām। avekṣerandhārtarāṣṭrāḥ samakṣaṃ; māṃ ca prāptaṃ kuravaḥ pūjayeyuḥ ॥5-29-42॥
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.
ato'nyathā rathinā phalgunena; bhīmena caivāhavadamśitena। parāsiktāndhārtarāṣṭrāmstu viddhi; pradahyamānānkarmaṇā svena mandān ॥5-29-43॥
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.
parājitānpāṇḍaveyāṃstu vāco; raudrarūpā bhāṣate dhārtarāṣṭraḥ। gadāhasto bhīmaseno'pramatto; duryodhanaṃ smārayitvā hi kāle ॥5-29-44॥
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.
suyodhano manyumayo mahādrumaḥ; skandhaḥ karṇaḥ śakunistasya śākhāḥ। duḥśāsanaḥ puṣpaphale samṛddhe; mūlaṃ rājā dhṛtarāṣṭro'manīṣī ॥5-29-45॥
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.
yudhiṣṭhiro dharmamayo mahādrumaḥ; skandho'rjuno bhīmaseno'sya śākhāḥ। mādrīputrau puṣpaphale samṛddhe; mūlaṃ tvahaṃ brahma ca brāhmaṇāśca ॥5-29-46॥
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.
vanaṁ rājā dhṛtarāṣṭraḥ saputro; vyāghrā vane sañjaya pāṇḍaveyāḥ। mā vanaṁ chindhi savyāghraṁ mā vyāghrānnīnaśo vanāt ॥5-29-47॥
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.
nirvano vadhyate vyāghro nirvyāghraṃ chidyate vanam। tasmādvyāghro vanaṃ rakṣedvanaṃ vyāghraṃ ca pālayet ॥5-29-48॥
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.
latādharma dhārtarāṣṭrāḥ śālāḥ sañjaya pāṇḍavāḥ। na latā vardhate jātu anāśritya mahādrumam ॥5-29-49॥
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.
sthitāḥ śuśrūṣituṃ pārthāḥ sthitā yoddhum ariṃdamāḥ। yat kṛtyaṃ dhṛtarāṣṭrasya tat karotu narādhipaḥ ॥5-29-50॥
The sons of Pritha, ready to serve and fight, are the subduers of enemies. Let the king perform whatever duty is required by Dhritarashtra.
sthitāḥ śame mahātmānaḥ pāṇḍavā dharmacāriṇaḥ। yodhāḥ samṛddhāstadvidvannācakṣīthā yathātatham ॥5-29-51॥
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.
