05.032
वैशम्पायन उवाच॥
Vaiśampāyana spoke:
अनुज्ञातः पाण्डवेन प्रययौ सञ्जयस्तदा। शासनं धृतराष्ट्रस्य सर्वं कृत्वा महात्मनः ॥५-३२-१॥
Sanjaya, having been permitted by the Pandava, departed after fulfilling all the commands of the noble Dhritarashtra.
सम्प्राप्य हास्तिनपुरं शीघ्रं च प्रविवेश ह। अन्तःपुरमुपस्थाय द्वाःस्थं वचनमब्रवीत् ॥५-३२-२॥
Upon quickly reaching Hastinapura, he entered the city. He then approached the inner chambers and spoke to the doorkeeper.
आचक्ष्व मां धृतराष्ट्राय द्वाःस्थ; उपागतं पाण्डवानां सकाशात्। जागर्ति चेदभिवदेस्त्वं हि क्षत्तः; प्रविशेयं विदितो भूमिपस्य ॥५-३२-३॥
O doorkeeper, inform Dhritarashtra that I have arrived from the Pandavas. If he is awake, you should greet him, O charioteer, so that I may enter, being known to the king.
द्वाःस्थ उवाच॥
The gatekeeper spoke:
सञ्जयोऽयं भूमिपते नमस्ते; दिदृक्षया द्वारमुपागतस्ते। प्राप्तो दूतः पाण्डवानां सकाशात्प्रशाधि राजन्किमयं करोतु ॥५-३२-४॥
Sanjaya has arrived, O king, with salutations to you and a desire to see you. The messenger from the Pandavas has come; please command, O king, what he should do.
धृतराष्ट्र उवाच॥
Dhritarashtra spoke:
आचक्ष्व मां सुखिनं काल्यमस्मै; प्रवेश्यतां स्वागतं सञ्जयाय। न चाहमेतस्य भवाम्यकाल्यः; स मे कस्माद्द्वारि तिष्ठेत क्षत्तः ॥५-३२-५॥
Tell him early in the morning that I am happy; let Sañjaya be welcomed. I will not be untimely for him; why should he stand at the door, O doorkeeper?
वैशम्पायन उवाच॥
Vaiśampāyana spoke:
ततः प्रविश्यानुमते नृपस्य; महद्वेश्म प्राज्ञशूरार्यगुप्तम्। सिंहासनस्थं पार्थिवमाससाद; वैचित्रवीर्यं प्राञ्जलिः सूतपुत्रः ॥५-३२-६॥
Then, with the king's permission, the wise and brave Āryagupta entered the great palace and approached King Vaicitravīrya, who was seated on the throne, with folded hands, as the son of a charioteer.
सञ्जय उवाच॥
Sanjaya said:
सञ्जयोऽहं भूमिपते नमस्ते; प्राप्तोऽस्मि गत्वा नरदेव पाण्डवान्। अभिवाद्य त्वां पाण्डुपुत्रो मनस्वी; युधिष्ठिरः कुशलं चान्वपृच्छत् ॥५-३२-७॥
Sanjaya said, "O king, I have arrived after visiting the Pandavas. Yudhishthira, the wise son of Pandu, has inquired about your well-being after greeting you."
स ते पुत्रान्पृच्छति प्रीयमाणः; कच्चित्पुत्रैः प्रीयसे नप्तृभिश्च। तथा सुहृद्भिः सचिवैश्च राज; न्ये चापि त्वामुपजीवन्ति तैश्च ॥५-३२-८॥
He affectionately inquires about your sons; whether you are pleased with your sons and grandsons, and also with your friends and ministers, O king; and those who depend on you.
धृतराष्ट्र उवाच॥
Dhritarashtra spoke:
अभ्येत्य त्वां तात वदामि सञ्जय; अजातशत्रुं च सुखेन पार्थम्। कच्चित्स राजा कुशली सपुत्रः; सहामात्यः सानुजः कौरवाणाम् ॥५-३२-९॥
Having approached you, father, I say, Sanjaya, that Ajatashatru and Partha are well and happy. I wonder if the king is well along with his sons, ministers, and younger brothers of the Kauravas.
सञ्जय उवाच॥
Sanjaya said:
सहामात्यः कुशली पाण्डुपुत्रो; भूयश्चातो यच्च तेऽग्रे मनोऽभूत्। निर्णिक्तधर्मार्थकरो मनस्वी; बहुश्रुतो दृष्टिमाञ्शीलवांश्च ॥५-३२-१०॥
The son of Pandu, skilled and with ministers, was thoughtful and wise. He was learned, visionary, and virtuous, always considering what was in your mind before.
परं धर्मात्पाण्डवस्यानृशंस्यं; धर्मः परो वित्तचयान्मतोऽस्य। सुखप्रिये धर्महीने न पार्थो; ऽनुरुध्यते भारत तस्य विद्धि ॥५-३२-११॥
The Pandava values non-cruelty above duty; he considers duty more important than accumulating wealth. O lover of happiness, Arjuna is not pleased without duty; understand this, O descendant of Bharata.
परप्रयुक्तः पुरुषो विचेष्टते; सूत्रप्रोता दारुमयीव योषा। इमं दृष्ट्वा नियमं पाण्डवस्य; मन्ये परं कर्म दैवं मनुष्यात् ॥५-३२-१२॥
A person acts as if controlled by others, much like a wooden puppet strung on a thread. Observing this principle of the Pandava, I believe that fate is superior to human effort.
इमं च दृष्ट्वा तव कर्मदोषं; पादोदर्कं घोरमवर्णरूपम्। यावन्नरः कामयतेऽतिकाल्यं; तावन्नरोऽयं लभते प्रशंसाम् ॥५-३२-१३॥
Upon observing this fault in your actions, the resulting consequence is a terrible and indescribable form. As long as a man desires prematurely, he continues to receive praise.
अजातशत्रुस्तु विहाय पापं; जीर्णां त्वचं सर्प इवासमर्थाम्। विरोचतेऽहार्यवृत्तेन धीरो; युधिष्ठिरस्त्वयि पापं विसृज्य ॥५-३२-१४॥
Ajatashatru, having cast off sin like a snake sheds its old, useless skin, shines with steadfast conduct; wise Yudhishthira, having abandoned sin in you.
अङ्गात्मनः कर्म निबोध राज; न्धर्मार्थयुक्तादार्यवृत्तादपेतम्। उपक्रोशं चेह गतोऽसि राज; न्नोहेश्च पापं प्रसजेदमुत्र ॥५-३२-१५॥
O king, understand that actions devoid of righteousness and purpose lead to lamentation here and sin in the hereafter. You have strayed from the path of the noble.
स त्वमर्थं संशयितं विना तै; राशंससे पुत्रवशानुगोऽद्य। अधर्मशब्दश्च महान्पृथिव्यां; नेदं कर्म त्वत्समं भारताग्र्य ॥५-३२-१६॥
Today, you praise them without questioning the meaning, following the will of your sons. The word of unrighteousness is widespread on earth; this act is not befitting of you, O best of the Bharatas.
हीनप्रज्ञो दौष्कुलेयो नृशंसो; दीर्घवैरी क्षत्रविद्यास्वधीरः। एवन्धर्मा नापदः सन्तितीर्षे; द्धीनवीर्यो यश्च भवेदशिष्टः ॥५-३२-१७॥
A person who lacks wisdom, is born in a bad family, is cruel, a long-standing enemy, and unsteady in martial skills cannot overcome calamities; such a person, lacking strength and discipline, would not succeed.
कुले जातो धर्मवान्यो यशस्वी; बहुश्रुतः सुखजीवी यतात्मा। धर्मार्थयोर्ग्रथितयोर्बिभर्ति; नान्यत्र दिष्टस्य वशादुपैति ॥५-३२-१८॥
Born in a noble family, he is virtuous and renowned; learned, living a happy life, and self-disciplined. He supports what is bound by dharma and wealth, and does not succumb to anything else under the influence of fate.
कथं हि मन्त्राग्र्यधरो मनीषी; धर्मार्थयोरापदि सम्प्रणेता। एवंयुक्तः सर्वमन्त्रैरहीनो; अनानृशंस्यं कर्म कुर्यादमूढः ॥५-३२-१९॥
How can a wise person, who is well-versed in the best strategies and initiates actions in times of adversity for righteousness and wealth, act unwisely or cruelly?
तवापीमे मन्त्रविदः समेत्य; समासते कर्मसु नित्ययुक्ताः। तेषामयं बलवान्निश्चयश्च; कुरुक्षयार्थे निरयो व्यपादि ॥५-३२-२०॥
These knowers of mantras, having assembled, are always engaged in actions. Their strong determination was ordained for the destruction of the Kurus, leading to hell.
अकालिकं कुरवो नाभविष्य; न्पापेन चेत्पापमजातशत्रुः। इच्छेज्जातु त्वयि पापं विसृज्य; निन्दा चेयं तव लोकेऽभविष्यत् ॥५-३२-२१॥
The Kurus would not have acted untimely if Ajatashatru, by sin, ever wished to abandon sin in you, and this blame would have been in your world.
किमन्यत्र विषयादीश्वराणां; यत्र पार्थः परलोकं ददर्श। अत्यक्रामत्स तथा संमतः स्या; न्न संशयो नास्ति मनुष्यकारः ॥५-३२-२२॥
What else is there beyond the domains of the lords, where Arjuna witnessed the other world? He transcended, and thus he may be approved; there is no doubt that human effort is not involved.
एतान्गुणान्कर्मकृतानवेक्ष्य; भावाभावौ वर्तमानावनित्यौ। बलिर्हि राजा पारमविन्दमानो; नान्यत्कालात्कारणं तत्र मेने ॥५-३२-२३॥
King Bali, observing these qualities born of actions and recognizing the impermanence of existence and non-existence, concluded that there was no cause other than time.
चक्षुः श्रोत्रे नासिका त्वक्च जिह्वा; ज्ञानस्यैतान्यायतनानि जन्तोः। तानि प्रीतान्येव तृष्णाक्षयान्ते; तान्यव्यथो दुःखहीनः प्रणुद्यात् ॥५-३२-२४॥
The senses such as the eyes, ears, nose, skin, and tongue are the means of knowledge for a being. When desire ceases, these senses become content and free from suffering, and thus, one should transcend them.
न त्वेव मन्ये पुरुषस्य कर्म; संवर्तते सुप्रयुक्तं यथावत्। मातुः पितुः कर्मणाभिप्रसूतः; संवर्धते विधिवद्भोजनेन ॥५-३२-२५॥
I believe that a man's actions do not always proceed as intended. Though born from the actions of his parents, he grows and develops properly through nourishment.
प्रियाप्रिये सुखदुःखे च राज; न्निन्दाप्रशंसे च भजेत एनम्। परस्त्वेनं गर्हयतेऽपराधे; प्रशंसते साधुवृत्तं तमेव ॥५-३२-२६॥
O king, one should associate with this person in both pleasure and pain, happiness and sorrow, and in blame and praise. Others may criticize him for faults, but praise him for his good conduct.
स त्वा गर्हे भारतानां विरोधा; दन्तो नूनं भवितायं प्रजानाम्। नो चेदिदं तव कर्मापराधा; त्कुरून्दहेत्कृष्णवर्त्मेव कक्षम् ॥५-३२-२७॥
He accuses you, the opposition of the Bharatas; indeed, this tooth will be for the people. If this is not due to your fault, your actions would burn the Kurus like Krishna's path burns the forest.
त्वमेवैको जातपुत्रेषु राज; न्वशं गन्ता सर्वलोके नरेन्द्र। कामात्मनां श्लाघसे द्यूतकाले; नान्यच्छमात्पश्य विपाकमस्य ॥५-३२-२८॥
You, O king, are the only one among your sons who will gain control over all worlds, O lord of men. You boast during gambling, driven by desire; see that there is no result other than patience in this.
अनाप्तानां प्रग्रहात्त्वं नरेन्द्र; तथाप्तानां निग्रहाच्चैव राजन्। भूमिं स्फीतां दुर्बलत्वादनन्तां; न शक्तस्त्वं रक्षितुं कौरवेय ॥५-३२-२९॥
O King, you are unable to protect the vast and endless earth due to your weakness, whether it is from acquiring what is not obtained or from restraining what is obtained, O descendant of Kuru.
अनुज्ञातो रथवेगावधूतः; श्रान्तो निपद्ये शयनं नृसिंह। प्रातः श्रोतारः कुरवः सभाया; मजातशत्रोर्वचनं समेताः ॥५-३२-३०॥
Having been permitted and shaken by the speed of the chariot, I, tired, lie down on the bed, O Nṛsiṃha. In the morning, the Kurus, as listeners, gathered in the assembly to hear the words of the enemy born of contempt.
