05.032
vaiśampāyana uvāca॥
Vaiśampāyana spoke:
anujñātaḥ pāṇḍavena prayayau sañjayastadā। śāsanaṃ dhṛtarāṣṭrasya sarvaṃ kṛtvā mahātmanaḥ ॥5-32-1॥
Sanjaya, having been permitted by the Pandava, departed after fulfilling all the commands of the noble Dhritarashtra.
samprāpya hāstinapuraṃ śīghraṃ ca praviveśa ha। antaḥpuramupasthāya dvāḥsthaṃ vacanamabravīt ॥5-32-2॥
Upon quickly reaching Hastinapura, he entered the city. He then approached the inner chambers and spoke to the doorkeeper.
ācakṣva māṃ dhṛtarāṣṭrāya dvāḥstha; upāgataṃ pāṇḍavānāṃ sakāśāt। jāgarti cedabhivadestvaṃ hi kṣattaḥ; praviśeyaṃ vidito bhūmipasya ॥5-32-3॥
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.
dvāḥstha uvāca॥
The gatekeeper spoke:
sañjayo'yaṁ bhūmipate namaste; didṛkṣayā dvāramupāgataste| prāpto dūtaḥ pāṇḍavānāṁ sakāśāt praśādhi rājankimayaṁ karotu ||5-32-4||
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.
dhṛtarāṣṭra uvāca॥
Dhritarashtra spoke:
ācakṣva māṃ sukhinam kālyamasmai; praveśyatāṃ svāgataṃ sañjayāya। na cāhametasya bhavāmyakālyaḥ; sa me kasmāddvāri tiṣṭheta kṣattaḥ ॥5-32-5॥
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?
vaiśampāyana uvāca॥
Vaiśampāyana spoke:
tataḥ praviśyānumate nṛpasya; mahadveśma prājñaśūrāryaguptam। siṃhāsanasthaṃ pārthivamāsasāda; vaicitravīryaṃ prāñjaliḥ sūtaputraḥ ॥5-32-6॥
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.
sañjaya uvāca॥
Sanjaya said:
sañjayo'haṁ bhūmipate namaste; prāpto'smi gatvā naradeva pāṇḍavān। abhivādya tvāṁ pāṇḍuputro manasvī; yudhiṣṭhiraḥ kuśalaṁ cānvapṛcchat ॥5-32-7॥
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."
sa te putrānpṛcchati prīyamāṇaḥ; kaccitputraiḥ prīyase naptr̥bhiśca। tathā suhṛdbhiḥ sacivaiśca rāja; nye cāpi tvāmupajīvanti taiśca ॥5-32-8॥
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.
dhṛtarāṣṭra uvāca॥
Dhritarashtra spoke:
abhyetya tvāṃ tāta vadāmi sañjaya; ajātaśatruṃ ca sukhena pārtham। kaccits rājā kuśalī saputraḥ; sahāmātyaḥ sānujaḥ kauravāṇām ॥5-32-9॥
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.
sañjaya uvāca॥
Sanjaya said:
sahāmātyaḥ kuśalī pāṇḍuputro; bhūyaścāto yacca te'gre mano'bhūt। nirniktadharmārthakaro manasvī; bahuśruto dṛṣṭimāñśīlavāṃśca ॥5-32-10॥
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.
paraṁ dharmātpāṇḍavasyānṛśaṁsyaṁ; dharmaḥ paro vittacayānmato'sya। sukhapriye dharmahīne na pārtho; 'nurudhyate bhārata tasya viddhi ॥5-32-11॥
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.
paraprayuktaḥ puruṣo viceṣṭate; sūtraprotā dārumayīva yoṣā। imaṃ dṛṣṭvā niyamaṃ pāṇḍavasya; manye paraṃ karma daivaṃ manuṣyāt ॥5-32-12॥
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.
imaṁ ca dṛṣṭvā tava karmadoṣaṁ; pādodarkaṁ ghoramavarṇarūpam। yāvannaraḥ kāmayate'tikālyaṁ; tāvannaro'yaṁ labhate praśaṁsām ॥5-32-13॥
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.
ajātaśatrustu vihāya pāpaṁ; jīrṇāṁ tvacaṁ sarpa ivāsamarthām। virocate'hāryavṛttena dhīro; yudhiṣṭhirastvayi pāpaṁ visṛjya ॥5-32-14॥
Ajatashatru, having cast off sin like a snake sheds its old, useless skin, shines with steadfast conduct; wise Yudhishthira, having abandoned sin in you.
aṅgātmanaḥ karma nibodha rāj; ndharmārthayuktādāryavṛttādapetam। upakrośaṃ ceha gato'si rāj; nnoheśca pāpaṃ prasajedamutra ॥5-32-15॥
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.
sa tvamarthaṃ saṃśayitaṃ vinā tai; rāśaṃsase putravaśānugo'dya। adharmaśabdaśca mahānpṛthivyāṃ; nedaṃ karma tvatsamaṃ bhāratāgrya ॥5-32-16॥
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.
hīnaprajño dauṣkuleyo nṛśaṁso; dīrghavairī kṣatravidyāsvadhīraḥ। evandharmā nāpadaḥ santitīrṣe; ddhīnavīryo yaśca bhavedaśiṣṭaḥ ॥5-32-17॥
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.
kule jāto dharmavānyo yaśasvī; bahuśrutaḥ sukhajīvī yatātmā। dharmārthayorgrathitayorbibharti; nānyatra diṣṭasya vaśādupaiti ॥5-32-18॥
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.
kathaṁ hi mantrāgryadharo manīṣī; dharmārthayorāpadi sampraṇetā. evaṁyuktaḥ sarvamantrairahīno; anānṛśaṁsyaṁ karma kuryādamūḍhaḥ ॥5-32-19॥
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?
tavāpīme mantravidaḥ sametya; samāsate karmasu nityayuktāḥ। teṣāmayaṃ balavānniścayaśca; kurukṣayārthe nirayo vyapādi ॥5-32-20॥
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.
akālikaṃ kuravo nābhaviṣya; npāpena cetpāpamajātaśatruḥ। icchejjātu tvayi pāpaṃ visṛjya; nindā ceyaṃ tava loke'bhaviṣyat ॥5-32-21॥
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.
kimanyatra viṣayādīśvarāṇāṃ; yatra pārthaḥ paralokaṃ dadarśa। atyakrāmats tathā saṃmataḥ syā; nna saṃśayo nāsti manuṣyakāraḥ ॥5-32-22॥
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.
etānguṇān karmakṛtānavekṣya; bhāvābhāvau vartamānāvanityau। balirhi rājā pāramavindamāno; nānyatkālāt kāraṇaṃ tatra mene ॥5-32-23॥
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.
cakṣuḥ śrotre nāsikā tvakca jihvā; jñānasyaitānyāyatanāni jantoḥ। tāni prītānyeva tṛṣṇākṣayānte; tānyavyatho duḥkhahīnaḥ praṇudyāt ॥5-32-24॥
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.
na tveva manye puruṣasya karma; saṁvartate suprayuktaṁ yathāvat। mātuḥ pituḥ karmaṇābhiprasūtaḥ; saṁvardhate vidhivadbhojanena ॥5-32-25॥
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.
priyāpriye sukhaduḥkhe ca rāja; nnindāpraśaṃse ca bhajeta enam। parastvenaṃ garhayate'parādhe; praśaṃsate sādhuvṛttaṃ tameva ॥5-32-26॥
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.
sa tvā garhe bhāratānāṃ virodhā; danto nūnaṃ bhavitāyaṃ prajānām. no cedidaṃ tava karmāparādhā; tkurūndahetkṛṣṇavartmeva kakṣam ॥5-32-27॥
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.
tvamevaiko jātaputreṣu rāja; nvaśaṃ gantā sarvaloke narendra। kāmātmanāṃ ślāghase dyūtakāle; nānyacchamātpaśya vipākamasya ॥5-32-28॥
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.
anāptānāṃ pragrahāttvaṃ narendra; tathāptānāṃ nigrahāccaiva rājan। bhūmiṃ sphītāṃ durbalatvādanantāṃ; na śaktastvaṃ rakṣituṃ kauraveya ॥5-32-29॥
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.
anujñāto rathavegāvadhūtaḥ; śrānto nipadye śayanaṃ nṛsiṃha। prātaḥ śrotāraḥ kuravaḥ sabhāyā; majātaśatrorvacanaṃ sametāḥ ॥5-32-30॥
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.
