05.070
वैशम्पायन उवाच॥
Vaiśampāyana spoke:
सञ्जये प्रतियाते तु धर्मराजो युधिष्ठिरः। अभ्यभाषत दाशार्हमृषभं सर्वसात्वताम् ॥५-७०-१॥
When Sanjaya returned, King Yudhishthira, known as Dharmaraja, addressed Krishna, the leader of all the Satvatas.
अयं स कालः सम्प्राप्तो मित्राणां मे जनार्दन। न च त्वदन्यं पश्यामि यो न आपत्सु तारयेत् ॥५-७०-२॥
This is the time that has come for my friends, Janardana. I do not see anyone other than you who can save us in times of trouble.
त्वां हि माधव संश्रित्य निर्भया मोहदर्पितम्। धार्तराष्ट्रं सहामात्यं स्वमंशमनुयुञ्ज्महे ॥५-७०-३॥
Indeed, O Madhava, having taken refuge in you, we fearlessly engage with Dhritarashtra's ministers, deluded by pride, for our rightful share.
यथा हि सर्वास्वापत्सु पासि वृष्णीनरिंदम। तथा ते पाण्डवा रक्ष्याः पाह्यस्मान्महतो भयात् ॥५-७०-४॥
Just as you protect the Vṛṣṇis in all dangers, O subduer of enemies, similarly, your Pāṇḍavas should be protected; save us from great fear.
भगवानुवाच॥
The Blessed Lord spoke:
अयमस्मि महाबाहो ब्रूहि यत्ते विवक्षितम्। करिष्यामि हि तत्सर्वं यत्त्वं वक्ष्यसि भारत ॥५-७०-५॥
O mighty-armed one, I am here. Tell me what you intend. I will indeed do everything that you say, O descendant of Bharata.
युधिष्ठिर उवाच॥
Yudhishthira spoke:
श्रुतं ते धृतराष्ट्रस्य सपुत्रस्य चिकीर्षितम्। एतद्धि सकलं कृष्ण सञ्जयो मां यदब्रवीत् ॥५-७०-६॥
O Krishna, I have heard from Sanjaya about the intentions of Dhritarashtra and his sons. This is what Sanjaya conveyed to me.
तन्मतं धृतराष्ट्रस्य सोऽस्यात्मा विवृतान्तरः। यथोक्तं दूत आचष्टे वध्यः स्यादन्यथा ब्रुवन् ॥५-७०-७॥
This reflects Dhritarashtra's opinion, revealing his inner self. The messenger conveys the message as instructed, and if he speaks otherwise, he should be punished.
अप्रदानेन राज्यस्य शान्तिमस्मासु मार्गति। लुब्धः पापेन मनसा चरन्नसममात्मनः ॥५-७०-८॥
By withholding, the kingdom seeks peace among us. The greedy person, with a sinful mind, acts in a way that is not fair to himself.
यत्तद्द्वादश वर्षाणि वने निर्व्युषिता वयम्। छद्मना शरदं चैकां धृतराष्ट्रस्य शासनात् ॥५-७०-९॥
We spent twelve years in the forest and one year in disguise as per Dhritarashtra's command.
स्थाता नः समये तस्मिन्धृतराष्ट्र इति प्रभो। नाहास्म समयं कृष्ण तद्धि नो ब्राह्मणा विदुः ॥५-७०-१०॥
O lord, at that time, Dhritarashtra was our supporter. We were not aware of the time, Krishna, as our Brahmanas indeed knew.
वृद्धो राजा धृतराष्ट्रः स्वधर्मं नानुपश्यति। पश्यन्वा पुत्रगृद्धित्वान्मन्दस्यान्वेति शासनम् ॥५-७०-११॥
The old king Dhritarashtra fails to recognize his own duty. Even if he sees it, his attachment to his son leads the foolish king to follow the command blindly.
सुयोधनमते तिष्ठन्राजास्मासु जनार्दन। मिथ्या चरति लुब्धः संश्चरन्प्रियमिवात्मनः ॥५-७०-१२॥
O Janardana, standing in the opinion of Suyodhana, the king among us acts falsely and greedily, moving about as if he is dear to himself.
इतो दुःखतरं किं नु यत्राहं मातरं ततः। संविधातुं न शक्नोमि मित्राणां वा जनार्दन ॥५-७०-१३॥
O Janardana, what could be more sorrowful than this, where I am unable to provide for my mother or my friends?
काशिभिश्चेदिपाञ्चालैर्मत्स्यैश्च मधुसूदन। भवता चैव नाथेन पञ्च ग्रामा वृता मया ॥५-७०-१४॥
O Madhusudana, five villages were chosen by me with the support of the Kashi people, the Chedis, the Panchalas, and the Matsyas, and by you, O lord.
कुशस्थलं वृकस्थलमासन्दी वारणावतम्। अवसानं च गोविन्द किञ्चिदेवात्र पञ्चमम् ॥५-७०-१५॥
Kuśasthala, Vṛkasthala, Āsandī, and Vāraṇāvata are mentioned as the places, and Govinda, the fifth, is somewhat indeed here at the end.
पञ्च नस्तात दीयन्तां ग्रामा वा नगराणि वा। वसेम सहिता येषु मा च नो भरता नशन् ॥५-७०-१६॥
O father, grant us five villages or cities where we can live together, ensuring that our Bharatas do not perish.
न च तानपि दुष्टात्मा धार्तराष्ट्रोऽनुमन्यते। स्वाम्यमात्मनि मत्वासावतो दुःखतरं नु किम् ॥५-७०-१७॥
Dhritarashtra's son, with a wicked soul, does not approve of them, thinking of ownership in himself; hence, what could be more painful?
कुले जातस्य वृद्धस्य परवित्तेषु गृध्यतः। लोभः प्रज्ञानमाहन्ति प्रज्ञा हन्ति हता ह्रियम् ॥५-७०-१८॥
In a family where an elder is born who covets others' wealth, greed destroys wisdom, and when wisdom is destroyed, it leads to the loss of modesty.
ह्रीर्हता बाधते धर्मं धर्मो हन्ति हतः श्रियम्। श्रीर्हता पुरुषं हन्ति पुरुषस्यास्वता वधः ॥५-७०-१९॥
When modesty is destroyed, it affects righteousness; when righteousness is destroyed, it leads to the loss of prosperity. The loss of prosperity can destroy a man, and a man's lack of independence is his downfall.
अस्वतो हि निवर्तन्ते ज्ञातयः सुहृदर्त्विजः। अपुष्पादफलाद्वृक्षाद्यथा तात पतत्रिणः ॥५-७०-२०॥
Relatives, friends, and priests abandon a person who is like a barren tree, just as birds leave a tree that bears no flowers or fruits, dear.
एतच्च मरणं तात यदस्मात्पतितादिव। ज्ञातयो विनिवर्तन्ते प्रेतसत्त्वादिवासवः ॥५-७०-२१॥
O dear, this is what death is like; relatives turn away from the deceased as if the life force has departed.
नातः पापीयसीं काञ्चिदवस्थां शम्बरोऽब्रवीत्। यत्र नैवाद्य न प्रातर्भोजनं प्रतिदृश्यते ॥५-७०-२२॥
Śambara lamented the dire situation, noting that it was a state of great sinfulness where food was not available either today or in the morning.
धनमाहुः परं धर्मं धने सर्वं प्रतिष्ठितम्। जीवन्ति धनिनो लोके मृता ये त्वधना नराः ॥५-७०-२३॥
Wealth is considered the highest virtue, as everything is based on it. The rich thrive in society, while those without wealth are as good as dead.
ये धनादपकर्षन्ति नरं स्वबलमाश्रिताः। ते धर्ममर्थं कामं च प्रमथ्नन्ति नरं च तम् ॥५-७०-२४॥
Those who, relying on their own strength, draw a man away from wealth, destroy his righteousness, wealth, desires, and ultimately the man himself.
एतामवस्थां प्राप्यैके मरणं वव्रिरे जनाः। ग्रामायैके वनायैके नाशायैके प्रवव्रजुः ॥५-७०-२५॥
Upon reaching this condition, some people chose to die; some went to live in the village, others to the forest, and some set out towards their end.
उन्मादमेके पुष्यन्ति यान्त्यन्ये द्विषतां वशम्। दास्यमेके निगच्छन्ति परेषामर्थहेतुना ॥५-७०-२६॥
Some people foster madness, while others fall under the control of their enemies. Some become servants for the wealth of others.
आपदेवास्य मरणात्पुरुषस्य गरीयसी। श्रियो विनाशस्तद्ध्यस्य निमित्तं धर्मकामयोः ॥५-७०-२७॥
The calamity faced by this man is indeed more severe than death; the loss of wealth is the reason for his pursuit of righteousness and desire.
यदस्य धर्म्यं मरणं शाश्वतं लोकवर्त्म तत्। समन्तात्सर्वभूतानां न तदत्येति कश्चन ॥५-७०-२८॥
His righteous death is the eternal path of the world; no one among all beings transcends it.
न तथा बाध्यते कृष्ण प्रकृत्या निर्धनो जनः। यथा भद्रां श्रियं प्राप्य तया हीनः सुखैधितः ॥५-७०-२९॥
O Krishna, a poor person is not as troubled by his natural state as he is when he gains auspicious wealth and then loses it, becoming deprived of happiness.
स तदात्मापराधेन सम्प्राप्तो व्यसनं महत्। सेन्द्रान्गर्हयते देवान्नात्मानं च कथञ्चन ॥५-७०-३०॥
Due to his own mistakes, he encountered a significant misfortune. He criticizes Indra and the other gods, yet he never blames himself.
न चास्मिन्सर्वशास्त्राणि प्रतरन्ति निगर्हणाम्। सोऽभिक्रुध्यति भृत्यानां सुहृदश्चाभ्यसूयति ॥५-७०-३१॥
In this context, all scriptures do not surpass criticism. He becomes angry with his servants and envies his friends.
तं तदा मन्युरेवैति स भूयः सम्प्रमुह्यति। स मोहवशमापन्नः क्रूरं कर्म निषेवते ॥५-७०-३२॥
At that time, anger indeed overtakes him, and he becomes deluded once more. Under the sway of delusion, he engages in cruel deeds.
पापकर्मात्ययायैव सङ्करं तेन पुष्यति। सङ्करो नरकायैव सा काष्ठा पापकर्मणाम् ॥५-७०-३३॥
Indeed, he nourishes confusion for the destruction of sinful acts. This confusion leads to hell, which is the ultimate state of sinful actions.
न चेत्प्रबुध्यते कृष्ण नरकायैव गच्छति। तस्य प्रबोधः प्रज्ञैव प्रज्ञाचक्षुर्न रिष्यति ॥५-७०-३४॥
If one does not awaken, O Krishna, they are destined for hell. Their awakening is true wisdom, and the wise eye never perishes.
प्रज्ञालाभे हि पुरुषः शास्त्राण्येवान्ववेक्षते। शास्त्रनित्यः पुनर्धर्मं तस्य ह्रीरङ्गमुत्तमम् ॥५-७०-३५॥
When a person gains wisdom, he indeed examines only the scriptures. Being always engaged in the scriptures, modesty becomes the supreme part of his duty.
ह्रीमान्हि पापं प्रद्वेष्टि तस्य श्रीरभिवर्धते। श्रीमान्स यावद्भवति तावद्भवति पूरुषः ॥५-७०-३६॥
A modest person indeed despises sin, and his prosperity grows. As long as he remains prosperous, he continues to exist as a man.
धर्मनित्यः प्रशान्तात्मा कार्ययोगवहः सदा। नाधर्मे कुरुते बुद्धिं न च पापेषु वर्तते ॥५-७०-३७॥
He is eternally righteous, with a calm mind, always engaged in rightful actions. He neither focuses his mind on unrighteousness nor engages in sinful activities.
अह्रीको वा विमूढो वा नैव स्त्री न पुनः पुमान्। नास्याधिकारो धर्मेऽस्ति यथा शूद्रस्तथैव सः ॥५-७०-३८॥
A person who is shameless or deluded is neither considered a woman nor a man, and he has no right in matters of dharma, just like a Shudra.
ह्रीमानवति देवांश्च पितॄनात्मानमेव च। तेनामृतत्वं व्रजति सा काष्ठा पुण्यकर्मणाम् ॥५-७०-३९॥
A modest person protects the gods, ancestors, and oneself, and through such actions, they reach the immortal state reserved for the virtuous.
तदिदं मयि ते दृष्टं प्रत्यक्षं मधुसूदन। यथा राज्यात्परिभ्रष्टो वसामि वसतीरिमाः ॥५-७०-४०॥
"O Madhusudana, I have directly seen this in myself, as I live in these places, having been cast out from the kingdom."
ते वयं न श्रियं हातुमलं न्यायेन केनचित्। अत्र नो यतमानानां वधश्चेदपि साधु तत् ॥५-७०-४१॥
We are not capable of abandoning our prosperity by any just means. Here, if it is even justified to kill those who are striving, then that is acceptable.
तत्र नः प्रथमः कल्पो यद्वयं ते च माधव। प्रशान्ताः समभूताश्च श्रियं तानश्नुवीमहि ॥५-७०-४२॥
There was our first wish, O Madhava, that we and you became calm and may enjoy prosperity.
तत्रैषा परमा काष्ठा रौद्रकर्मक्षयोदया। यद्वयं कौरवान्हत्वा तानि राष्ट्राण्यशीमहि ॥५-७०-४३॥
This marks the ultimate point where the destruction of the terrible deeds culminates, as we, having slain the Kauravas, have conquered those kingdoms.
ये पुनः स्युरसम्बद्धा अनार्याः कृष्ण शत्रवः। तेषामप्यवधः कार्यः किं पुनर्ये स्युरीदृशाः ॥५-७०-४४॥
Those who are once again disconnected and ignoble enemies of Kṛṣṇa should also be killed; what then of those who are like these?
ज्ञातयश्च हि भूयिष्ठाः सहाया गुरवश्च नः। तेषां वधोऽतिपापीयान्किं नु युद्धेऽस्ति शोभनम् ॥५-७०-४५॥
Our relatives, who are many, along with our helpers and elders, are indeed numerous. Killing them is very sinful; what glory is there in such a battle?
पापः क्षत्रियधर्मोऽयं वयं च क्षत्रबान्धवाः। स नः स्वधर्मोऽधर्मो वा वृत्तिरन्या विगर्हिता ॥५-७०-४६॥
This warrior's duty is sinful, and we are relatives of warriors. Whether it is our duty or not, any other conduct is condemned.
शूद्रः करोति शुश्रूषां वैश्या विपणिजीविनः। वयं वधेन जीवामः कपालं ब्राह्मणैर्वृतम् ॥५-७०-४७॥
The Shudra serves, the Vaishyas engage in trade. We survive by killing, with the skull covered by Brahmins.
क्षत्रियः क्षत्रियं हन्ति मत्स्यो मत्स्येन जीवति। श्वा श्वानं हन्ति दाशार्ह पश्य धर्मो यथागतः ॥५-७०-४८॥
A warrior kills another warrior; a fish survives by eating another fish. A dog kills another dog. O descendant of the Daśārhas, observe how the principle of dharma manifests in the world.
युद्धे कृष्ण कलिर्नित्यं प्राणाः सीदन्ति संयुगे। बलं तु नीतिमात्राय हठे जयपराजयौ ॥५-७०-४९॥
In the battle, O Krishna, the age of Kali always causes lives to sink in combat. Strength is used only for policy, and in stubbornness, there is both victory and defeat.
नात्मच्छन्देन भूतानां जीवितं मरणं तथा। नाप्यकाले सुखं प्राप्यं दुःखं वापि यदूत्तम ॥५-७०-५०॥
Life and death of beings do not occur by their own will. Similarly, happiness and sorrow cannot be obtained untimely, O noble one.
एको ह्यपि बहून्हन्ति घ्नन्त्येकं बहवोऽप्युत। शूरं कापुरुषो हन्ति अयशस्वी यशस्विनम् ॥५-७०-५१॥
Even a single person can kill many, and many can kill a single person. A coward can kill a hero, and an inglorious person can kill a glorious one.
जयश्चैवोभयोर्दृष्ट उभयोश्च पराजयः। तथैवापचयो दृष्टो व्यपयाने क्षयव्ययौ ॥५-७०-५२॥
Both victory and defeat are observed on both sides; similarly, diminution is seen in departure, along with loss and expenditure.
सर्वथा वृजिनं युद्धं को घ्नन्न प्रतिहन्यते। हतस्य च हृषीकेश समौ जयपराजयौ ॥५-७०-५३॥
In every way, who can kill in a sinful war without being countered? And for the slain, O Hṛṣīkeśa, victory and defeat are the same.
पराजयश्च मरणान्मन्ये नैव विशिष्यते। यस्य स्याद्विजयः कृष्ण तस्याप्यपचयो ध्रुवम् ॥५-७०-५४॥
I believe that defeat is no different from death. O Krishna, even for the one who achieves victory, decline is certain.
अन्ततो दयितं घ्नन्ति केचिदप्यपरे जनाः। तस्याङ्ग बलहीनस्य पुत्रान्भ्रातॄनपश्यतः ॥ निर्वेदो जीविते कृष्ण सर्वतश्चोपजायते ॥५-७०-५५॥
Finally, some people even kill their beloved ones; for a person whose body is weak and who does not see his sons and brothers, dispassion towards life, O Krishna, arises from all directions.
ये ह्येव वीरा ह्रीमन्त आर्याः करुणवेदिनः। त एव युद्धे हन्यन्ते यवीयान्मुच्यते जनः ॥५-७०-५६॥
Those who are truly heroes, modest, noble, and compassionate are the ones who fall in battle, while the younger ones are spared, and the people are liberated.
हत्वाप्यनुशयो नित्यं परानपि जनार्दन। अनुबन्धश्च पापोऽत्र शेषश्चाप्यवशिष्यते ॥५-७०-५७॥
O Janardana, even after killing, there is always remorse for others. Here, the consequence is sin, and what remains is still left.
शेषो हि बलमासाद्य न शेषमवशेषयेत्। सर्वोच्छेदे च यतते वैरस्यान्तविधित्सया ॥५-७०-५८॥
Indeed, once strength is obtained, one should not leave anything remaining; one should strive for complete destruction with the intention of ending enmity.
जयो वैरं प्रसृजति दुःखमास्ते पराजितः। सुखं प्रशान्तः स्वपिति हित्वा जयपराजयौ ॥५-७०-५९॥
Victory breeds enmity, while the defeated one dwells in sorrow. A person who is at peace sleeps happily, having let go of both victory and defeat.
जातवैरश्च पुरुषो दुःखं स्वपिति नित्यदा। अनिर्वृतेन मनसा ससर्प इव वेश्मनि ॥५-७०-६०॥
A man who harbors enmity is always restless and sleeps in sorrow, with a troubled mind, like a snake in its dwelling.
उत्सादयति यः सर्वं यशसा स वियुज्यते। अकीर्तिं सर्वभूतेषु शाश्वतीं स नियच्छति ॥५-७०-६१॥
He who destroys everything with his fame becomes separated from it. He restrains eternal disgrace among all beings.
न हि वैराणि शाम्यन्ति दीर्घकालकृतान्यपि। आख्यातारश्च विद्यन्ते पुमांश्चोत्पद्यते कुले ॥५-७०-६२॥
Enmities, even those that have persisted for a long time, do not easily cease. There are always narrators, and a man is born in the family.
न चापि वैरं वैरेण केशव व्युपशाम्यति। हविषाग्निर्यथा कृष्ण भूय एवाभिवर्धते ॥५-७०-६३॥
O Keśava, enmity does not cease by enmity; it only grows further, just as fire increases with offerings, O Kṛṣṇa.
अतोऽन्यथा नास्ति शान्तिर्नित्यमन्तरमन्ततः। अन्तरं लिप्समानानामयं दोषो निरन्तरः ॥५-७०-६४॥
Therefore, there is no eternal peace otherwise; ultimately, the fault of those desiring the gap is constant.
पौरुषेयो हि बलवानाधिर्हृदयबाधनः। तस्य त्यागेन वा शान्तिर्निवृत्त्या मनसोऽपि वा ॥५-७०-६५॥
Human afflictions are indeed strong and torment the heart. Peace can be attained either through renunciation or by calming the mind.
अथ वा मूलघातेन द्विषतां मधुसूदन। फलनिर्वृत्तिरिद्धा स्यात्तन्नृशंसतरं भवेत् ॥५-७०-६६॥
O Madhusudana, if the enemies are uprooted, the resulting prosperity would be even more cruel.
या तु त्यागेन शान्तिः स्यात्तदृते वध एव सः। संशयाच्च समुच्छेदाद्द्विषतामात्मनस्तथा ॥५-७०-६७॥
However, peace achieved through renunciation is true; without it, there is only destruction. Thus, from doubt and eradication of enemies, one finds the self.
न च त्यक्तुं तदिच्छामो न चेच्छामः कुलक्षयम्। अत्र या प्रणिपातेन शान्तिः सैव गरीयसी ॥५-७०-६८॥
We do not wish to abandon our duties, nor do we desire the destruction of our family. The peace achieved through respectful submission is considered superior.
सर्वथा यतमानानामयुद्धमभिकाङ्क्षताम्। सान्त्वे प्रतिहते युद्धं प्रसिद्धमपराक्रमम् ॥५-७०-६९॥
For those who strive in every way and desire to avoid fighting, when conciliation fails, war becomes a well-known act of cowardice.
प्रतिघातेन सान्त्वस्य दारुणं सम्प्रवर्तते। तच्छुनामिव गोपादे पण्डितैरुपलक्षितम् ॥५-७०-७०॥
The terrible consequence of conciliation arises from opposition. This is observed by the wise, similar to how dogs are seen around a cow's foot.
लाङ्गूलचालनं क्ष्वेडः प्रतिरावो विवर्तनम्। दन्तदर्शनमारावस्ततो युद्धं प्रवर्तते ॥५-७०-७१॥
The wagging of tails, snarling, echoing sounds, turning movements, baring of teeth, and howling occur, and then the battle commences.
तत्र यो बलवान्कृष्ण जित्वा सोऽत्ति तदामिषम्। एवमेव मनुष्येषु विशेषो नास्ति कश्चन ॥५-७०-७२॥
In that place, the strong one who defeats Kṛṣṇa consumes that meat. Similarly, among humans, there is no particular distinction.
सर्वथा त्वेतदुचितं दुर्बलेषु बलीयसाम्। अनादरो विरोधश्च प्रणिपाती हि दुर्बलः ॥५-७०-७३॥
In every situation, it is appropriate for the strong to show disrespect and opposition to the weak, as the weak are indeed submissive.
पिता राजा च वृद्धश्च सर्वथा मानमर्हति। तस्मान्मान्यश्च पूज्यश्च धृतराष्ट्रो जनार्दन ॥५-७०-७४॥
The father, being the king and elder, deserves respect in every way. Therefore, Dhritarashtra should be honored and worshipped, O Janardana.
पुत्रस्नेहस्तु बलवान्धृतराष्ट्रस्य माधव। स पुत्रवशमापन्नः प्रणिपातं प्रहास्यति ॥५-७०-७५॥
O Madhava, Dhritarashtra's affection for his son is strong. He has fallen under his son's influence and will forsake submission.
तत्र किं मन्यसे कृष्ण प्राप्तकालमनन्तरम्। कथमर्थाच्च धर्माच्च न हीयेमहि माधव ॥५-७०-७६॥
Kṛṣṇa, what do you think is the right time after this? How can we ensure that we do not fall from our duties and righteousness, Mādhava?
ईदृशे ह्यर्थकृच्छ्रेऽस्मिन्कमन्यं मधुसूदन। उपसम्प्रष्टुमर्हामि त्वामृते पुरुषोत्तम ॥५-७०-७७॥
In this difficult situation, O Madhusudana, who else can I turn to for guidance but you, O Purushottama?
प्रियश्च प्रियकामश्च गतिज्ञः सर्वकर्मणाम्। को हि कृष्णास्ति नस्त्वादृक्सर्वनिश्चयवित्सुहृत् ॥५-७०-७८॥
Krishna, who is dear and desires the beloved, is the knower of all paths and actions. Who indeed is like you, knowing all determinations and being a true friend to us?
वैशम्पायन उवाच॥
Vaiśampāyana spoke:
एवमुक्तः प्रत्युवाच धर्मराजं जनार्दनः। उभयोरेव वामर्थे यास्यामि कुरुसंसदम् ॥५-७०-७९॥
Upon being addressed in this manner, Janardana responded to Dharmaraja, "I shall go to the Kuru assembly for the benefit of both parties."
शमं तत्र लभेयं चेद्युष्मदर्थमहापयन्। पुण्यं मे सुमहद्राजंश्चरितं स्यान्महाफलम् ॥५-७०-८०॥
O king, if I can achieve peace there by sacrificing for your sake, my actions will be of great virtue and yield significant results.
मोचयेयं मृत्युपाशात्संरब्धान्कुरुसृञ्जयान्। पाण्डवान्धार्तराष्ट्रांश्च सर्वां च पृथिवीमिमाम् ॥५-७०-८१॥
I would liberate the distressed Kurus, Srinjayas, Pandavas, Dhartarashtras, and the entire earth from the grip of death.
युधिष्ठिर उवाच॥
Yudhishthira spoke:
न ममैतन्मतं कृष्ण यत्त्वं यायाः कुरून्प्रति। सुयोधनः सूक्तमपि न करिष्यति ते वचः ॥५-७०-८२॥
Krishna, I do not believe you should go to the Kurus, as Suyodhana will not listen to your wise counsel.
समेतं पार्थिवं क्षत्रं सुयोधनवशानुगम्। तेषां मध्यावतरणं तव कृष्ण न रोचये ॥५-७०-८३॥
O Krishna, the intervention of all the earthly warriors under Duryodhana's control does not please you.
न हि नः प्रीणयेद्द्रव्यं न देवत्वं कुतः सुखम्। न च सर्वामरैश्वर्यं तव रोधेन माधव ॥५-७०-८४॥
O Mādhava, neither wealth nor divinity brings us satisfaction, nor does all the power of the immortals, obstructed by you, bring happiness.
भगवानुवाच॥
The Lord spoke:
जानाम्येतां महाराज धार्तराष्ट्रस्य पापताम्। अवाच्यास्तु भविष्यामः सर्वलोके महीक्षिताम् ॥५-७०-८५॥
I am aware, O great king, of the wickedness of Dhritarashtra's son. However, we will become infamous among all the rulers of the world.
न चापि मम पर्याप्ताः सहिताः सर्वपार्थिवाः। क्रुद्धस्य प्रमुखे स्थातुं सिंहस्येवेतरे मृगाः ॥५-७०-८६॥
Even when united, all the kings are not enough to face me when I am angry, just as other animals cannot stand before a lion.
अथ चेत्ते प्रवर्तेरन्मयि किञ्चिदसाम्प्रतम्। निर्दहेयं कुरून्सर्वानिति मे धीयते मतिः ॥५-७०-८७॥
Then, if anything inappropriate were to arise in me, I would destroy all the Kurus; this is my firm resolve.
न जातु गमनं तत्र भवेत्पार्थ निरर्थकम्। अर्थप्राप्तिः कदाचित्स्यादन्ततो वाप्यवाच्यता ॥५-७०-८८॥
O son of Pritha, your journey there will never be in vain; sometimes you may gain wealth, or ultimately, it may lead to something indescribable.
युधिष्ठिर उवाच॥
Yudhishthira said:
यत्तुभ्यं रोचते कृष्ण स्वस्ति प्राप्नुहि कौरवान्। कृतार्थं स्वस्तिमन्तं त्वां द्रक्ष्यामि पुनरागतम् ॥५-७०-८९॥
Krishna, may you achieve what pleases you with the Kauravas. I hope to see you return successful and prosperous.
विष्वक्सेन कुरून्गत्वा भारताञ्शमयेः प्रभो। यथा सर्वे सुमनसः सह स्यामः सुचेतसः ॥५-७०-९०॥
O Vishvaksena, please go to the Kurus and Bharatas and pacify them, O lord, so that we may all be united with good intentions and understanding.
भ्राता चासि सखा चासि बीभत्सोर्मम च प्रियः। सौहृदेनाविशङ्क्योऽसि स्वस्ति प्राप्नुहि भूतये ॥५-७०-९१॥
You are like a brother and a friend to me, dear to both Bibhatsu and myself. Without any doubt, through our friendship, may you attain welfare and prosperity.
अस्मान्वेत्थ परान्वेत्थ वेत्थार्थं वेत्थ भाषितम्। यद्यदस्मद्धितं कृष्ण तत्तद्वाच्यः सुयोधनः ॥५-७०-९२॥
O Krishna, you are aware of us and others, and you understand the meaning of what is spoken. Therefore, whatever is beneficial for us should be communicated by Suyodhana.
यद्यद्धर्मेण संयुक्तमुपपद्येद्धितं वचः। तत्तत्केशव भाषेथाः सान्त्वं वा यदि वेतरत् ॥५-७०-९३॥
O Keśava, you should speak whatever is appropriate and beneficial, aligned with righteousness, whether it is consoling or not.
