05.070
वैशम्पायन उवाच॥
vaiśampāyana uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; उवाच (uvāca) - said;]
(Vaiśampāyana said:)
Vaiśampāyana spoke:
सञ्जये प्रतियाते तु धर्मराजो युधिष्ठिरः। अभ्यभाषत दाशार्हमृषभं सर्वसात्वताम् ॥५-७०-१॥
sañjaye pratiyāte tu dharmarājo yudhiṣṭhiraḥ। abhyabhāṣata dāśārhamṛṣabhaṃ sarvasātvatām ॥5-70-1॥
[सञ्जये (sañjaye) - to Sanjaya; प्रतियाते (pratiyāte) - having returned; तु (tu) - but; धर्मराजः (dharmarājaḥ) - Dharmaraja; युधिष्ठिरः (yudhiṣṭhiraḥ) - Yudhishthira; अभ्यभाषत (abhyabhāṣata) - addressed; दाशार्हम् (dāśārham) - Dasharha; ऋषभं (ṛṣabhaṃ) - bull; सर्वसात्वताम् (sarvasātvatām) - of all the Satvatas;]
(To Sanjaya having returned, but Dharmaraja Yudhishthira addressed Dasharha, the bull of all the Satvatas.)
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॥
ayaṃ sa kālaḥ samprāpto mitrāṇāṃ me janārdana। na ca tvadanyaṃ paśyāmi yo na āpatsu tārayet ॥5-70-2॥
[अयं (ayaṃ) - this; स (sa) - that; कालः (kālaḥ) - time; सम्प्राप्तः (samprāptaḥ) - arrived; मित्राणाम् (mitrāṇām) - of friends; मे (me) - my; जनार्दन (janārdana) - Janardana; न (na) - not; च (ca) - and; त्वत् (tvad) - than you; अन्यं (anyaṃ) - another; पश्यामि (paśyāmi) - I see; यः (yaḥ) - who; न (na) - not; आपत्सु (āpatsu) - in difficulties; तारयेत् (tārayet) - would save;]
(This is the time that has arrived for my friends, Janardana. And I do not see anyone other than you who would save (us) in difficulties.)
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॥
tvāṃ hi mādhava saṃśritya nirbhayā mohadarpitam। dhārtarāṣṭraṃ sahāmātyaṃ svamaṃśamanuyuñjmahe ॥5-70-3॥
[त्वां (tvāṃ) - you; हि (hi) - indeed; माधव (mādhava) - Madhava; संश्रित्य (saṃśritya) - having taken refuge; निर्भया (nirbhayā) - fearless; मोहदर्पितम् (mohadarpitam) - deluded by pride; धार्तराष्ट्रं (dhārtarāṣṭraṃ) - Dhritarashtra's; सहामात्यं (sahāmātyaṃ) - with ministers; स्वमंशम् (svamaṃśam) - our share; अनुयुञ्ज्महे (anuyujmahe) - we engage;]
(Indeed, having taken refuge in you, Madhava, fearless and deluded by pride, we engage Dhritarashtra's with ministers for our share.)
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॥
yathā hi sarvāsva-apatsu pāsi vṛṣṇīnarindama। tathā te pāṇḍavā rakṣyāḥ pāhyasmānmahato bhayāt ॥5-70-4॥
[यथा (yathā) - as; हि (hi) - indeed; सर्वासु (sarvāsva) - in all; आपत्सु (āpatsu) - dangers; पासि (pāsi) - you protect; वृष्णीनरिंदम (vṛṣṇīnarindama) - O subduer of enemies of the Vṛṣṇis; तथा (tathā) - so; ते (te) - your; पाण्डवाः (pāṇḍavāḥ) - Pāṇḍavas; रक्ष्याः (rakṣyāḥ) - should be protected; पाहि (pāhi) - protect; अस्मान् (asmān) - us; महतः (mahataḥ) - from great; भयात् (bhayāt) - fear;]
(As indeed you protect the Vṛṣṇis in all dangers, O subduer of enemies, so should your Pāṇḍavas be protected; protect us from great fear.)
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॥
bhagavān uvāca॥
[भगवान् (bhagavān) - the Blessed Lord; उवाच (uvāca) - said;]
(The Blessed Lord said:)
The Blessed Lord spoke:
अयमस्मि महाबाहो ब्रूहि यत्ते विवक्षितम्। करिष्यामि हि तत्सर्वं यत्त्वं वक्ष्यसि भारत ॥५-७०-५॥
ayamasmi mahābāho brūhi yatte vivakṣitam। kariṣyāmi hi tatsarvaṁ yattvaṁ vakṣyasi bhārata ॥5-70-5॥
[अयम् (ayam) - this; अस्मि (asmi) - am; महाबाहो (mahābāho) - O mighty-armed; ब्रूहि (brūhi) - tell; यत् (yat) - what; ते (te) - your; विवक्षितम् (vivakṣitam) - intended; करिष्यामि (kariṣyāmi) - I will do; हि (hi) - indeed; तत् (tat) - that; सर्वम् (sarvam) - all; यत् (yat) - what; त्वम् (tvam) - you; वक्ष्यसि (vakṣyasi) - will say; भारत (bhārata) - O descendant of Bharata;]
(This am I, O mighty-armed, tell what your intended. I will do indeed all that you will say, O descendant of Bharata.)
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॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; उवाच (uvāca) - said;]
(Yudhishthira said:)
Yudhishthira spoke:
श्रुतं ते धृतराष्ट्रस्य सपुत्रस्य चिकीर्षितम्। एतद्धि सकलं कृष्ण सञ्जयो मां यदब्रवीत् ॥५-७०-६॥
śrutaṃ te dhṛtarāṣṭrasya saputrasya cikīrṣitam। etaddhi sakalaṃ kṛṣṇa sañjayo māṃ yadabravīt ॥5-70-6॥
[श्रुतं (śrutam) - heard; ते (te) - your; धृतराष्ट्रस्य (dhṛtarāṣṭrasya) - of Dhritarashtra; सपुत्रस्य (saputrasya) - with sons; चिकीर्षितम् (cikīrṣitam) - intention; एतत् (etat) - this; हि (hi) - indeed; सकलं (sakalaṃ) - all; कृष्ण (kṛṣṇa) - O Krishna; सञ्जयः (sañjayaḥ) - Sanjaya; मां (māṃ) - to me; यत् (yat) - what; अब्रवीत् (abravīt) - said;]
(Heard your Dhritarashtra's with sons intention. This indeed all, O Krishna, Sanjaya to me what said:)
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॥
tanmataṃ dhṛtarāṣṭrasya so'syātmā vivṛtāntaraḥ। yathoktaṃ dūta ācaṣṭe vadhyaḥ syādanyathā bruvan ॥5-70-7॥
[तत् (tat) - that; मतं (mataṃ) - opinion; धृतराष्ट्रस्य (dhṛtarāṣṭrasya) - of Dhritarashtra; सः (saḥ) - he; अस्य (asya) - his; आत्मा (ātmā) - self; विवृत (vivṛta) - open; अन्तरः (antaraḥ) - inside; यथा (yathā) - as; उक्तं (uktaṃ) - said; दूतः (dūtaḥ) - messenger; आचष्टे (ācaṣṭe) - speaks; वध्यः (vadhyaḥ) - to be punished; स्यात् (syāt) - should be; अन्यथा (anyathā) - otherwise; ब्रुवन् (bruvan) - speaking;]
(That is the opinion of Dhritarashtra; his self is open inside. As said, the messenger speaks; he should be punished if speaking otherwise.)
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॥
apradānena rājyasya śāntimasmāsu mārgati। lubdhaḥ pāpena manasā carannasamamātmanaḥ ॥5-70-8॥
[अप्रदानेन (apradānena) - by not giving; राज्यस्य (rājyasya) - of the kingdom; शान्तिम् (śāntim) - peace; अस्मासु (asmāsu) - among us; मार्गति (mārgati) - seeks; लुब्धः (lubdhaḥ) - greedy; पापेन (pāpena) - with sinful; मनसा (manasā) - mind; चरन् (caran) - acting; असमम् (asamaṃ) - unequal; आत्मनः (ātmanaḥ) - of self;]
(By not giving, the kingdom seeks peace among us. The greedy one, with a sinful mind, acts unequally of self.)
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॥
yattaddvādaśa varṣāṇi vane nirvyuṣitā vayam। chadmanā śaradaṃ caikāṃ dhṛtarāṣṭrasya śāsanāt ॥5-70-9॥
[यत् (yat) - that; तत् (tat) - that; द्वादश (dvādaśa) - twelve; वर्षाणि (varṣāṇi) - years; वने (vane) - in the forest; निर्व्युषिता (nirvyuṣitā) - spent; वयम् (vayam) - we; छद्मना (chadmanā) - by deception; शरदं (śaradaṃ) - year; च (ca) - and; एकां (ekāṃ) - one; धृतराष्ट्रस्य (dhṛtarāṣṭrasya) - of Dhritarashtra; शासनात् (śāsanāt) - by the command;]
(That we spent twelve years in the forest and one year by deception by the command of Dhritarashtra.)
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॥
sthātā naḥ samaye tasmindhṛtarāṣṭra iti prabho। nāhāsma samayaṃ kṛṣṇa taddhi no brāhmaṇā viduḥ ॥5-70-10॥
[स्थाता (sthātā) - supporter; नः (naḥ) - our; समये (samaye) - at the time; तस्मिन् (tasmin) - in that; धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; इति (iti) - thus; प्रभो (prabho) - O lord; न (na) - not; अहास्म (ahāsma) - we were; समयं (samayaṃ) - the time; कृष्ण (kṛṣṇa) - Krishna; तत् (tat) - that; हि (hi) - indeed; नः (naḥ) - our; ब्राह्मणा (brāhmaṇā) - Brahmanas; विदुः (viduḥ) - knew;]
(The supporter of us at that time, O lord, was Dhritarashtra. We were not at the time, Krishna, that indeed our Brahmanas knew.)
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॥
vṛddho rājā dhṛtarāṣṭraḥ svadharmaṃ nānupaśyati। paśyanvā putragṛddhitvānmandasyānveti śāsanam ॥5-70-11॥
[वृद्धः (vṛddhaḥ) - old; राजा (rājā) - king; धृतराष्ट्रः (dhṛtarāṣṭraḥ) - Dhritarashtra; स्वधर्मं (svadharmaṃ) - own duty; न (na) - not; अनुपश्यति (anupaśyati) - perceives; पश्यन् (paśyan) - seeing; वा (vā) - or; पुत्रगृद्धित्वात् (putragṛddhitvāt) - due to attachment to son; मन्दस्य (mandasya) - of the foolish; अन्वेति (anveti) - follows; शासनम् (śāsanam) - command;]
(The old king Dhritarashtra does not perceive his own duty. Or, seeing, due to attachment to his son, the foolish follows the command.)
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॥
suyodhanamate tiṣṭhanrājāsmāsu janārdana। mithyā carati lubdhaḥ saṃścaranpriyamivātmanaḥ ॥5-70-12॥
[सुयोधनमते (suyodhanamate) - in the opinion of Suyodhana; तिष्ठन् (tiṣṭhan) - standing; राजा (rājā) - the king; अस्मासु (asmāsu) - among us; जनार्दन (janārdana) - O Janardana; मिथ्या (mithyā) - falsely; चरति (carati) - acts; लुब्धः (lubdhaḥ) - greedy; संश्चरन् (saṃścaran) - moving about; प्रियम् (priyam) - dear; इव (iva) - as if; आत्मनः (ātmanaḥ) - to himself;]
(Standing in the opinion of Suyodhana, the king among us, O Janardana, falsely acts greedy, moving about as if dear to himself.)
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॥
ito duḥkhataraṃ kiṃ nu yatrāhaṃ mātaraṃ tataḥ। saṃvidhātuṃ na śaknomi mitrāṇāṃ vā janārdana ॥5-70-13॥
[इतो (itaḥ) - from here; दुःखतरं (duḥkhataraṃ) - more sorrowful; किं (kiṃ) - what; नु (nu) - indeed; यत्र (yatra) - where; अहम् (aham) - I; मातरं (mātaraṃ) - mother; ततः (tataḥ) - then; संविधातुं (saṃvidhātuṃ) - to arrange; न (na) - not; शक्नोमि (śaknomi) - am able; मित्राणां (mitrāṇāṃ) - of friends; वा (vā) - or; जनार्दन (janārdana) - O Janardana;]
(From here, what indeed is more sorrowful where I am not able to arrange for my mother or friends, O Janardana?)
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॥
kāśibhiścedipāñcālairmatsyaiśca madhusūdana। bhavatā caiva nāthena pañca grāmā vṛtā mayā ॥5-70-14॥
[काशिभिः (kāśibhiḥ) - by the Kashi people; च (ca) - and; एदि (edi) - by the Chedis; पाञ्चालैः (pāñcālaiḥ) - by the Panchalas; मत्स्यैः (matsyaiḥ) - by the Matsyas; च (ca) - and; मधुसूदन (madhusūdana) - O Madhusudana; भवता (bhavatā) - by you; च (ca) - and; एव (eva) - indeed; नाथेन (nāthena) - by the lord; पञ्च (pañca) - five; ग्रामा (grāmā) - villages; वृता (vṛtā) - chosen; मया (mayā) - by me;]
(By the Kashi people, the Chedis, the Panchalas, and the Matsyas, O Madhusudana, and by you, indeed, O lord, five villages were chosen by me.)
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॥
kuśasthalaṁ vṛkasthalamāsandī vāraṇāvatam। avasānaṁ ca govinda kiñcidevātra pañcamam ॥5-70-15॥
[कुशस्थलम् (kuśasthalam) - Kuśasthala; वृकस्थलम् (vṛkasthalam) - Vṛkasthala; आसन्दी (āsandī) - Āsandī; वारणावतम् (vāraṇāvatam) - Vāraṇāvata; अवसानम् (avasānam) - end; च (ca) - and; गोविन्द (govinda) - Govinda; किञ्चिद् (kiñcid) - somewhat; एव (eva) - indeed; अत्र (atra) - here; पञ्चमम् (pañcamam) - fifth;]
(Kuśasthala, Vṛkasthala, Āsandī, Vāraṇāvata, and the end, Govinda, somewhat indeed here the fifth.)
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॥
pañca nastāta dīyantāṃ grāmā vā nagarāṇi vā। vasema sahitā yeṣu mā ca no bharatā naśan ॥5-70-16॥
[पञ्च (pañca) - five; नः (naḥ) - to us; तात (tāta) - O father; दीयन्तां (dīyantāṃ) - may be given; ग्रामा (grāmā) - villages; वा (vā) - or; नगराणि (nagarāṇi) - cities; वा (vā) - or; वसेम (vasema) - we may dwell; सहिताः (sahitāḥ) - together; येषु (yeṣu) - in which; मा (mā) - not; च (ca) - and; नः (naḥ) - our; भरताः (bharatāḥ) - Bharatas; नशन् (naśan) - may perish;]
(Five villages or cities may be given to us, O father, in which we may dwell together and our Bharatas may not perish.)
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॥
na ca tān api duṣṭātmā dhārtarāṣṭro'numanyate। svāmyam ātmani matvā sāvato duḥkhataraṃ nu kim ॥5-70-17॥
[न (na) - not; च (ca) - and; तान् (tān) - them; अपि (api) - also; दुष्टात्मा (duṣṭātmā) - wicked soul; धार्तराष्ट्रः (dhārtarāṣṭraḥ) - Dhritarashtra's son; अनुमन्यते (anumanyate) - approves; स्वाम्यम् (svāmyam) - ownership; आत्मनि (ātmani) - in himself; मत्वा (matvā) - having considered; असौ (asau) - he; अतः (ataḥ) - therefore; दुःखतरम् (duḥkhataraṃ) - more painful; नु (nu) - indeed; किम् (kim) - what;]
(And the wicked soul, Dhritarashtra's son, does not approve them, having considered ownership in himself; therefore, what is more painful indeed?)
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॥
kule jātasya vṛddhasya paravitteṣu gṛdhyataḥ। lobhaḥ prajñānamāhanti prajñā hanti hatā hriyam ॥5-70-18॥
[कुले (kule) - in family; जातस्य (jātasya) - of born; वृद्धस्य (vṛddhasya) - of an elder; परवित्तेषु (paravitteṣu) - in others' wealth; गृध्यतः (gṛdhyataḥ) - of one who covets; लोभः (lobhaḥ) - greed; प्रज्ञानम् (prajñānam) - wisdom; आहन्ति (āhanti) - destroys; प्रज्ञा (prajñā) - wisdom; हन्ति (hanti) - destroys; हता (hatā) - destroyed; ह्रियम् (hriyam) - modesty;]
(In the family of one born as an elder, who covets others' wealth, greed destroys wisdom; wisdom, when destroyed, destroys modesty.)
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॥
hrīrhata bādhate dharmaṃ dharmo hanti hataḥ śriyam। śrīrhata puruṣaṃ hanti puruṣasyāsvatā vadhaḥ ॥5-70-19॥
[ह्रीः (hrīḥ) - modesty; हता (hatā) - destroyed; बाधते (bādhate) - afflicts; धर्मं (dharmaṃ) - righteousness; धर्मः (dharmaḥ) - righteousness; हन्ति (hanti) - destroys; हतः (hataḥ) - destroyed; श्रियम् (śriyam) - prosperity; श्रीः (śrīḥ) - prosperity; हता (hatā) - destroyed; पुरुषं (puruṣaṃ) - man; हन्ति (hanti) - destroys; पुरुषस्य (puruṣasya) - of man; अस्वता (asvatā) - lack of independence; वधः (vadhaḥ) - destruction;]
(Destroyed modesty afflicts righteousness; destroyed righteousness destroys prosperity. Destroyed prosperity destroys a man; lack of independence is the destruction of man.)
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॥
asvato hi nivartante jñātayaḥ suhṛdartvijaḥ। apuṣpādaphalādvṛkṣādyathā tāta patatriṇaḥ ॥5-70-20॥
[अस्वतः (asvataḥ) - from a non-tree; हि (hi) - indeed; निवर्तन्ते (nivartante) - turn away; ज्ञातयः (jñātayaḥ) - relatives; सुहृदः (suhṛdaḥ) - friends; ऋत्विजः (ṛtvijaḥ) - priests; अपुष्पात् (apuṣpāt) - from a flowerless; अफलात् (aphalāt) - fruitless; वृक्षात् (vṛkṣāt) - tree; यथा (yathā) - just as; तात (tāta) - dear; पतत्रिणः (patatriṇaḥ) - birds;]
(Indeed, relatives, friends, and priests turn away from a non-tree, just as birds from a flowerless, fruitless tree, dear.)
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॥
etacca maraṇaṃ tāta yadasmātpatitādiva। jñātayo vinivartante pretasattvādivāsavaḥ ॥5-70-21॥
[एतत् (etat) - this; च (ca) - and; मरणम् (maraṇam) - death; तात (tāta) - O dear; यत् (yat) - which; अस्मात् (asmāt) - from this; पतितम् (patitam) - fallen; इव (iva) - as if; ज्ञातयः (jñātayaḥ) - relatives; विनिवर्तन्ते (vinivartante) - turn away; प्रेतसत्त्वात् (pretasattvāt) - from the dead being; इव (iva) - as if; असवः (asavaḥ) - vital breaths;]
(This is death, O dear, which, as if fallen from this, relatives turn away from the dead being, as if the vital breaths.)
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॥
nātaḥ pāpīyasīṃ kāñcidavasthāṃ śambaro'bravīt। yatra naivādya na prātarbhojanaṃ pratidṛśyate ॥5-70-22॥
[न (na) - not; अतः (ataḥ) - from this; पापीयसीं (pāpīyasīṃ) - more sinful; काञ्चित् (kāñcit) - any; अवस्थां (avasthāṃ) - state; शम्बरः (śambaraḥ) - Śambara; अब्रवीत् (abravīt) - said; यत्र (yatra) - where; न (na) - not; एव (eva) - indeed; अद्य (adya) - today; न (na) - not; प्रातर् (prātar) - in the morning; भोजनं (bhojanaṃ) - food; प्रतिदृश्यते (pratidṛśyate) - is seen;]
(Śambara said, "There is no more sinful state than this, where neither today nor in the morning food is seen.")
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॥
dhanamāhuḥ paraṃ dharmaṃ dhane sarvaṃ pratiṣṭhitam। jīvanti dhanino loke mṛtā ye tvadhanā narāḥ ॥5-70-23॥
[धनमाहुः (dhanamāhuḥ) - wealth is said; परं (paraṃ) - supreme; धर्मं (dharmaṃ) - duty; धने (dhane) - in wealth; सर्वं (sarvaṃ) - everything; प्रतिष्ठितम् (pratiṣṭhitam) - is established; जीवन्ति (jīvanti) - live; धनिनः (dhaninaḥ) - the wealthy; लोके (loke) - in the world; मृताः (mṛtāḥ) - dead; ये (ye) - those who; तु (tu) - but; अधना (adhanā) - without wealth; नराः (narāḥ) - men;]
(Wealth is said to be the supreme duty; in wealth, everything is established. The wealthy live in the world, but those men without wealth are dead.)
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॥
ye dhanādapakarṣanti naraṃ svabalamāśritāḥ। te dharmamarthaṃ kāmaṃ ca pramathnanti naraṃ ca tam ॥5-70-24॥
[ये (ye) - those who; धनात् (dhanāt) - from wealth; अपकर्षन्ति (apakarṣanti) - draw away; नरं (naraṃ) - man; स्वबलम् (svabalam) - own strength; आश्रिताः (āśritāḥ) - relying on; ते (te) - they; धर्मम् (dharmam) - righteousness; अर्थम् (artham) - wealth; कामं (kāmaṃ) - desire; च (ca) - and; प्रमथ्नन्ति (pramathnanti) - destroy; नरं (naraṃ) - man; च (ca) - and; तम् (tam) - him;]
(Those who draw a man away from wealth, relying on their own strength, they destroy righteousness, wealth, desire, and the man himself.)
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॥
etāmavasthāṃ prāpyaike maraṇaṃ vavrire janāḥ। grāmāyaike vanāyaike nāśāyaike pravavrajuḥ ॥5-70-25॥
[एताम् (etām) - this; अवस्थाम् (avasthām) - state; प्राप्य (prāpya) - having attained; एके (eke) - some; मरणम् (maraṇam) - death; वव्रिरे (vavrire) - chose; जनाः (janāḥ) - people; ग्रामाय (grāmāya) - to the village; एके (eke) - some; वनाय (vanāya) - to the forest; एके (eke) - some; नाशाय (nāśāya) - to destruction; एके (eke) - some; प्रवव्रजुः (pravavrajuḥ) - departed;]
(Having attained this state, some people chose death; some went to the village, some to the forest, and some departed to destruction.)
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॥
unmādameke puṣyanti yāntyanye dviṣatāṃ vaśam। dāsyameke nigacchanti pareṣāmarthahetunā ॥5-70-26॥
[उन्मादम् (unmādam) - madness; एके (eke) - some; पुष्यन्ति (puṣyanti) - nourish; यान्ति (yānti) - go; अन्ये (anye) - others; द्विषताम् (dviṣatām) - of enemies; वशम् (vaśam) - control; दास्यम् (dāsyam) - servitude; एके (eke) - some; निगच्छन्ति (nigacchanti) - enter; परेषाम् (pareṣām) - of others; अर्थहेतुना (arthahetunā) - for the sake of wealth;]
(Some nourish madness, others go under the control of enemies. Some enter servitude for the sake of others' wealth.)
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॥
āpadevāsya maraṇātpuruṣasya garīyasī। śriyo vināśastaddhyasya nimittaṃ dharmakāmayoḥ ॥5-70-27॥
[आपद (āpada) - calamity; एव (eva) - indeed; अस्य (asya) - of this; मरणात् (maraṇāt) - than death; पुरुषस्य (puruṣasya) - of a man; गरीयसी (garīyasī) - heavier; श्रियः (śriyaḥ) - of wealth; विनाशः (vināśaḥ) - destruction; तत् (tat) - that; ह्यस्य (hyasya) - indeed his; निमित्तं (nimittaṃ) - cause; धर्मकामयोः (dharmakāmayoḥ) - for righteousness and desire;]
(The calamity of this man is indeed heavier than death; the destruction of wealth is indeed his cause for righteousness and desire.)
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॥
yadasya dharmyaṃ maraṇaṃ śāśvataṃ lokavartma tat। samantātsarvabhūtānāṃ na tadatyeti kaścana ॥5-70-28॥
[यत् (yat) - which; अस्य (asya) - his; धर्म्यम् (dharmyam) - righteous; मरणम् (maraṇam) - death; शाश्वतम् (śāśvatam) - eternal; लोकवर्त्म (lokavartma) - path of the world; तत् (tat) - that; समन्तात् (samantāt) - all around; सर्वभूतानाम् (sarvabhūtānām) - of all beings; न (na) - not; तत् (tat) - that; अत्येति (atyeti) - transcends; कश्चन (kaścana) - anyone;]
(Which is his righteous death, that eternal path of the world; no one transcends that all around all beings.)
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॥
na tathā bādhyate kṛṣṇa prakṛtyā nirdhano janaḥ। yathā bhadrāṃ śriyaṃ prāpya tayā hīnaḥ sukhaidhitaḥ ॥5-70-29॥
[न (na) - not; तथा (tathā) - so; बाध्यते (bādhyate) - is afflicted; कृष्ण (kṛṣṇa) - O Krishna; प्रकृत्या (prakṛtyā) - by nature; निर्धनः (nirdhanaḥ) - a poor; जनः (janaḥ) - person; यथा (yathā) - as; भद्रां (bhadrāṃ) - auspicious; श्रियम् (śriyam) - wealth; प्राप्य (prāpya) - obtaining; तया (tayā) - by it; हीनः (hīnaḥ) - bereft; सुखैधितः (sukhaidhitaḥ) - deprived of happiness;]
(A poor person, O Krishna, is not so afflicted by nature as he is when, having obtained auspicious wealth, he is bereft of it and deprived of happiness.)
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॥
sa tadātmaparādhena samprāpto vyasanaṃ mahat। sendrāngarhayate devānnātmānaṃ ca kathañcana ॥5-70-30॥
[स (sa) - he; तत् (tat) - that; आत्मा (ātmā) - self; पराधेन (parādhena) - by fault; सम्प्राप्तः (samprāptaḥ) - obtained; व्यसनं (vyasanaṃ) - calamity; महत् (mahat) - great; स (sa) - he; इन्द्रान् (indrān) - Indra and others; गर्हयते (garhayate) - blames; देवान् (devān) - gods; न (na) - not; आत्मानं (ātmānaṃ) - himself; च (ca) - and; कथञ्चन (kathañcana) - in any way;]
(He, by his own fault, obtained a great calamity. He blames Indra and the gods, but not himself in any way.)
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॥
na cāsmin sarvaśāstrāṇi prataranti nigarhaṇām। so'bhikrudhyati bhṛtyānāṃ suhṛdaścābhyasūyati ॥5-70-31॥
[न (na) - not; च (ca) - and; अस्मिन (asmin) - in this; सर्व (sarva) - all; शास्त्राणि (śāstrāṇi) - scriptures; प्रतरन्ति (prataranti) - cross; निगर्हणाम् (nigarhaṇām) - censure; सः (saḥ) - he; अभिक्रुध्यति (abhikrudhyati) - gets angry; भृत्यानां (bhṛtyānāṃ) - of servants; सुहृदः (suhṛdaḥ) - friends; च (ca) - and; अभ्यसूयति (abhyasūyati) - envies;]
(And in this, all scriptures do not cross censure. He gets angry with servants and envies friends.)
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॥
taṁ tadā manyurevaiti sa bhūyaḥ sampramuhyati। sa mohavaśamāpannaḥ krūraṁ karma niṣevate ॥5-70-32॥
[तं (taṁ) - him; तदा (tadā) - then; मन्युः (manyuḥ) - anger; एव (eva) - indeed; एति (eti) - approaches; सः (saḥ) - he; भूयः (bhūyaḥ) - again; सम्प्रमुह्यति (sampramuhyati) - becomes deluded; सः (saḥ) - he; मोह (moha) - delusion; वशम् (vaśam) - under control; आपन्नः (āpannaḥ) - fallen; क्रूरम् (krūram) - cruel; कर्म (karma) - action; निषेवते (niṣevate) - engages;]
(Then, anger indeed approaches him, he becomes deluded again. He, fallen under the control of delusion, engages in cruel action.)
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॥
pāpakarmātyayāyaiva saṅkaraṃ tena puṣyati। saṅkaro narakāyaiva sā kāṣṭhā pāpakarmaṇām ॥5-70-33॥
[पापकर्म (pāpakarma) - sinful act; अत्ययाय (atyayāya) - for the destruction; एव (eva) - indeed; सङ्करं (saṅkaraṃ) - confusion; तेन (tena) - by that; पुष्यति (puṣyati) - nourishes; सङ्करः (saṅkaraḥ) - confusion; नरकाय (narakāya) - to hell; एव (eva) - indeed; सा (sā) - that; काष्ठा (kāṣṭhā) - state; पापकर्मणाम् (pāpakarmaṇām) - of the sinful acts;]
(Indeed, for the destruction of sinful acts, he nourishes confusion by that. Confusion indeed leads to hell; that is the state of sinful acts.)
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॥
na cetprabudhyate kṛṣṇa narakāyaiva gacchati। tasya prabodhaḥ prajñaiva prajñācakṣurna riṣyati ॥5-70-34॥
[न (na) - not; चेत् (cet) - if; प्रबुध्यते (prabudhyate) - awakened; कृष्ण (kṛṣṇa) - O Krishna; नरकाय (narakāya) - to hell; एव (eva) - indeed; गच्छति (gacchati) - goes; तस्य (tasya) - his; प्रबोधः (prabodhaḥ) - awakening; प्रज्ञा (prajñā) - wisdom; एव (eva) - indeed; प्रज्ञाचक्षुः (prajñācakṣuḥ) - wise eye; न (na) - not; रिष्यति (riṣyati) - perishes;]
(If not awakened, O Krishna, he indeed goes to hell. His awakening is wisdom itself; the wise eye does not perish.)
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॥
prajñālābhe hi puruṣaḥ śāstrāṇyevānvavekṣate। śāstranityaḥ punardharmaṃ tasya hrīraṅgamuttamam ॥5-70-35॥
[प्रज्ञालाभे (prajñālābhe) - upon gaining wisdom; हि (hi) - indeed; पुरुषः (puruṣaḥ) - a person; शास्त्राणि (śāstrāṇi) - scriptures; एव (eva) - only; अन्ववेक्षते (anvavekṣate) - examines; शास्त्रनित्यः (śāstranityaḥ) - always engaged in scriptures; पुनः (punaḥ) - again; धर्मं (dharmaṃ) - duty; तस्य (tasya) - his; ह्रीः (hrīḥ) - modesty; अङ्गम् (aṅgam) - part; उत्तमम् (uttamam) - supreme;]
(Upon gaining wisdom, indeed, a person examines only the scriptures. Always engaged in scriptures, again, his duty, modesty is the supreme part.)
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॥
hrīmān hi pāpaṃ pradveṣṭi tasya śrīr abhivardhate। śrīmāns yāvad bhavati tāvad bhavati pūruṣaḥ ॥5-70-36॥
[ह्रीमान् (hrīmān) - modest; हि (hi) - indeed; पापम् (pāpam) - sin; प्रद्वेष्टि (pradveṣṭi) - hates; तस्य (tasya) - his; श्रीः (śrīḥ) - prosperity; अभिवर्धते (abhivardhate) - increases; श्रीमान् (śrīmān) - prosperous; सः (saḥ) - he; यावत् (yāvat) - as long as; भवति (bhavati) - exists; तावत् (tāvat) - so long; भवति (bhavati) - exists; पूरुषः (pūruṣaḥ) - man;]
(The modest indeed hates sin; his prosperity increases. As long as he is prosperous, so long he exists as a man.)
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॥
dharmanityaḥ praśāntātmā kāryayogavahaḥ sadā। nādharme kurute buddhiṁ na ca pāpeṣu vartate ॥5-70-37॥
[धर्मनित्यः (dharmanityaḥ) - eternally righteous; प्रशान्तात्मा (praśāntātmā) - calm-minded; कार्ययोगवहः (kāryayogavahaḥ) - engaged in rightful actions; सदा (sadā) - always; न (na) - not; अधर्मे (adharme) - in unrighteousness; कुरुते (kurute) - does he place; बुद्धिं (buddhiṁ) - mind; न (na) - not; च (ca) - and; पापेषु (pāpeṣu) - in sins; वर्तते (vartate) - does he engage;]
(Eternally righteous, calm-minded, always engaged in rightful actions, he does not place his mind in unrighteousness nor does he engage in sins.)
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॥
ahrīko vā vimūḍho vā naiva strī na punaḥ pumān। nāsyādhikāro dharme'sti yathā śūdrastathaiva saḥ ॥5-70-38॥
[अह्रीकः (ahrīkaḥ) - shameless; वा (vā) - or; विमूढः (vimūḍhaḥ) - deluded; वा (vā) - or; न (na) - not; एव (eva) - indeed; स्त्री (strī) - woman; न (na) - not; पुनः (punaḥ) - again; पुमान् (pumān) - man; न (na) - not; अस्य (asya) - his; अधिकारः (adhikāraḥ) - right; धर्मे (dharme) - in dharma; अस्ति (asti) - exists; यथा (yathā) - as; शूद्रः (śūdraḥ) - a Shudra; तथा (tathā) - so; एव (eva) - indeed; सः (saḥ) - he;]
(Shameless or deluded, neither a woman nor again a man, he has no right in dharma, just as a Shudra, so indeed he is.)
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॥
hrīmānavati devāṃśca pitṝnātmānameva ca। tenāmṛtatvaṃ vrajati sā kāṣṭhā puṇyakarmaṇām ॥5-70-39॥
[ह्रीमान् (hrīmān) - modest; अवति (avati) - protects; देवान् (devān) - gods; च (ca) - and; पितॄन् (pitṝn) - ancestors; आत्मानम् (ātmānam) - self; एव (eva) - indeed; च (ca) - and; तेन (tena) - by that; अमृतत्वं (amṛtatvaṃ) - immortality; व्रजति (vrajati) - attains; सा (sā) - that; काष्ठा (kāṣṭhā) - state; पुण्यकर्मणाम् (puṇyakarmaṇām) - of the virtuous;]
(The modest one protects the gods, ancestors, and indeed oneself. By that, one attains the state of immortality of the virtuous.)
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॥
tadidaṁ mayi te dṛṣṭaṁ pratyakṣaṁ madhusūdana। yathā rājyātparibhraṣṭo vasāmi vasatīrimāḥ ॥5-70-40॥
[तत् (tat) - that; इदं (idaṁ) - this; मयि (mayi) - in me; ते (te) - your; दृष्टं (dṛṣṭaṁ) - seen; प्रत्यक्षं (pratyakṣaṁ) - directly; मधुसूदन (madhusūdana) - O Madhusudana; यथा (yathā) - as; राज्यात् (rājyāt) - from the kingdom; परिभ्रष्टः (paribhraṣṭaḥ) - fallen; वसामि (vasāmi) - I dwell; वसतीः (vasatīḥ) - abodes; इमाः (imāḥ) - these;]
(That this is seen in me directly, O Madhusudana, as I dwell in these abodes, fallen from the kingdom.)
"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॥
te vayaṁ na śriyaṁ hātum alaṁ nyāyena kenacit। atra no yatamānānāṁ vadhaś ced api sādhu tat ॥5-70-41॥
[ते (te) - they; वयम् (vayam) - we; न (na) - not; श्रियम् (śriyam) - prosperity; हातुम् (hātum) - to abandon; अलम् (alam) - capable; न्यायेन (nyāyena) - by justice; केनचित् (kenacit) - by any means; अत्र (atra) - here; नः (naḥ) - our; यतमानानाम् (yatamānānām) - of those striving; वधः (vadhaḥ) - killing; चेत् (cet) - if; अपि (api) - even; साधु (sādhu) - good; तत् (tat) - that;]
(They, we are not capable of abandoning prosperity by justice by any means. Here, if the killing of those striving is even good, that.)
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॥
tatra naḥ prathamaḥ kalpo yadvayaṁ te ca mādhava। praśāntāḥ samabhūtāśca śriyaṁ tānaśnuvīmahi ॥5-70-42॥
[तत्र (tatra) - there; नः (naḥ) - our; प्रथमः (prathamaḥ) - first; कल्पः (kalpaḥ) - wish; यत् (yat) - that; वयम् (vayam) - we; ते (te) - you; च (ca) - and; माधव (mādhava) - Madhava; प्रशान्ताः (praśāntāḥ) - calm; समभूताः (samabhūtāḥ) - became; च (ca) - and; श्रियम् (śriyam) - prosperity; तान् (tān) - them; अश्नुवीमहि (aśnuvīmahi) - we may enjoy;]
(There our first wish, that we and you, O Madhava, became calm and we may enjoy them prosperity.)
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॥
tatraiṣā paramā kāṣṭhā raudrakarmakṣayodayā। yadvayaṃ kauravānhatvā tāni rāṣṭrāṇyaśīmahi ॥5-70-43॥
[तत्र (tatra) - there; एषा (eṣā) - this; परमा (paramā) - supreme; काष्ठा (kāṣṭhā) - limit; रौद्र (raudra) - terrible; कर्म (karma) - deeds; क्षय (kṣaya) - destruction; उदया (udayā) - arising; यत् (yat) - that; वयम् (vayam) - we; कौरवान् (kauravān) - Kauravas; हत्वा (hatvā) - having killed; तानि (tāni) - those; राष्ट्राणि (rāṣṭrāṇi) - kingdoms; अशीमहि (aśīmahi) - we conquered;]
(There, this is the supreme limit, the arising of the destruction of terrible deeds, that we, having killed the Kauravas, conquered those kingdoms.)
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॥
ye punaḥ syurasambaddhā anāryāḥ kṛṣṇa śatravaḥ। teṣāmapyavadhaḥ kāryaḥ kiṃ punarye syurīdṛśāḥ ॥5-70-44॥
[ये (ye) - those who; पुनः (punaḥ) - again; स्युः (syuḥ) - would be; असम्बद्धाः (asambaddhāḥ) - disconnected; अनार्याः (anāryāḥ) - ignoble; कृष्ण (kṛṣṇa) - Kṛṣṇa; शत्रवः (śatravaḥ) - enemies; तेषाम् (teṣām) - of them; अपि (api) - also; अवधः (avadhaḥ) - killing; कार्यः (kāryaḥ) - should be done; किं (kiṃ) - what; पुनः (punaḥ) - again; ये (ye) - those who; स्युः (syuḥ) - would be; ईदृशाः (īdṛśāḥ) - such as these;]
(Those who would again be disconnected, ignoble enemies of Kṛṣṇa, their killing should also be done; what then of those who would be such as these?)
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॥
jñātayaśca hi bhūyiṣṭhāḥ sahāyā guravaśca naḥ। teṣāṃ vadho'tipāpīyānkiṃ nu yuddhe'sti śobhanam ॥5-70-45॥
[ज्ञातयः (jñātayaḥ) - relatives; च (ca) - and; हि (hi) - indeed; भूयिष्ठाः (bhūyiṣṭhāḥ) - many; सहायाः (sahāyāḥ) - helpers; गुरवः (guravaḥ) - elders; च (ca) - and; नः (naḥ) - our; तेषाम् (teṣām) - their; वधः (vadhaḥ) - killing; अतिपापीयान् (atipāpīyān) - very sinful; किम् (kim) - what; नु (nu) - indeed; युद्धे (yuddhe) - in battle; अस्ति (asti) - is; शोभनम् (śobhanam) - glorious;]
(Relatives and indeed many helpers and elders of ours; their killing is very sinful; what indeed is glorious in battle?)
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॥
pāpaḥ kṣatriyadharmo'yaṃ vayaṃ ca kṣatrabāndhavāḥ। sa naḥ svadharmo'dharmo vā vṛttiranyā vigarhitā ॥5-70-46॥
[पापः (pāpaḥ) - sinful; क्षत्रियधर्मः (kṣatriyadharmaḥ) - the duty of a warrior; अयम् (ayam) - this; वयम् (vayam) - we; च (ca) - and; क्षत्रबान्धवाः (kṣatrabāndhavāḥ) - relatives of warriors; सः (saḥ) - that; नः (naḥ) - our; स्वधर्मः (svadharmaḥ) - own duty; अधर्मः (adharmaḥ) - non-duty; वा (vā) - or; वृत्तिः (vṛttiḥ) - conduct; अन्या (anyā) - other; विगर्हिता (vigarhitā) - condemned;]
(Sinful is this duty of a warrior, and we are relatives of warriors. That is our own duty or non-duty, other conduct is condemned.)
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॥
śūdraḥ karoti śuśrūṣāṃ vaiśyā vipaṇijīvinaḥ। vayaṃ vadena jīvāmaḥ kapālaṃ brāhmaṇairvṛtam ॥5-70-47॥
[शूद्रः (śūdraḥ) - Shudra; करोति (karoti) - does; शुश्रूषां (śuśrūṣāṃ) - service; वैश्याः (vaiśyāḥ) - Vaishyas; विपणिजीविनः (vipaṇijīvinaḥ) - traders; वयम् (vayam) - we; वधेन (vadhena) - by killing; जीवामः (jīvāmaḥ) - live; कपालं (kapālaṃ) - skull; ब्राह्मणैः (brāhmaṇaiḥ) - by Brahmins; वृतम् (vṛtam) - covered;]
(The Shudra does service, the Vaishyas are traders. We live by killing, covered by the skull by Brahmins.)
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॥
kṣatriyaḥ kṣatriyaṃ hanti matsyo matsyena jīvati। śvā śvānaṃ hanti dāśārha paśya dharmo yathāgataḥ ॥5-70-48॥
[क्षत्रियः (kṣatriyaḥ) - warrior; क्षत्रियं (kṣatriyaṃ) - warrior; हन्ति (hanti) - kills; मत्स्यः (matsyaḥ) - fish; मत्स्येन (matsyena) - by fish; जीवति (jīvati) - lives; श्वा (śvā) - dog; श्वानं (śvānam) - dog; हन्ति (hanti) - kills; दाशार्ह (dāśārha) - O descendant of the Daśārhas; पश्य (paśya) - see; धर्मः (dharmaḥ) - dharma; यथागतः (yathāgataḥ) - as it has come;]
(A warrior kills a warrior; a fish lives by a fish. A dog kills a dog. O descendant of the Daśārhas, see how dharma has come.)
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॥
yuddhe kṛṣṇa kalirnityaṃ prāṇāḥ sīdanti saṃyuge। balaṃ tu nītimātrāya haṭhe jayaparājayau ॥5-70-49॥
[युद्धे (yuddhe) - in battle; कृष्ण (kṛṣṇa) - O Krishna; कलिः (kaliḥ) - Kali; नित्यम् (nityam) - always; प्राणाः (prāṇāḥ) - lives; सीदन्ति (sīdanti) - sink; संयुगे (saṃyuge) - in combat; बलम् (balam) - strength; तु (tu) - but; नीतिमात्राय (nītimātrāya) - to mere policy; हठे (haṭhe) - in stubbornness; जयपराजयौ (jayaparājayau) - victory and defeat;]
(In battle, O Krishna, Kali always sinks lives in combat. Strength is for mere policy, in stubbornness, victory and defeat.)
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॥
nātmacchandena bhūtānāṃ jīvitaṃ maraṇaṃ tathā। nāpyakāle sukhaṃ prāpyaṃ duḥkhaṃ vāpi yadūttama ॥5-70-50॥
[न (na) - not; आत्मच्छन्देन (ātmacchandena) - by one's own will; भूतानां (bhūtānāṃ) - of beings; जीवितं (jīvitaṃ) - life; मरणं (maraṇaṃ) - death; तथा (tathā) - also; न (na) - not; अपि (api) - also; अकाले (akāle) - untimely; सुखं (sukhaṃ) - happiness; प्राप्यं (prāpyaṃ) - to be obtained; दुःखं (duḥkhaṃ) - sorrow; वा (vā) - or; अपि (api) - also; यद् (yad) - which; उत्तम (uttama) - excellent;]
(Neither life nor death of beings is by one's own will. Neither happiness nor sorrow is to be obtained untimely, O excellent one.)
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॥
eko hyapi bahūn hantti ghnanty ekaṃ bahavo'pyuta। śūraṃ kāpuruṣo hanti ayaśasvī yaśasvinam ॥5-70-51॥
[एकः (ekaḥ) - one; हि (hi) - indeed; अपि (api) - even; बहून् (bahūn) - many; हन्ति (hanti) - kills; घ्नन्ति (ghnanti) - kill; एकम् (ekam) - one; बहवः (bahavaḥ) - many; अपि (api) - even; उत (uta) - also; शूरम् (śūram) - hero; कापुरुषः (kāpuruṣaḥ) - coward; हन्ति (hanti) - kills; अयशस्वी (ayaśasvī) - inglorious; यशस्विनम् (yaśasvinam) - glorious;]
(Indeed, even one kills many; many also kill one. A coward kills a hero; an inglorious one kills a glorious one.)
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॥
jayaścaivobhayordṛṣṭa ubhayośca parājayaḥ। tathaivāpacayo dṛṣṭo vyapayāne kṣayavyayau ॥5-70-52॥
[जयः (jayaḥ) - victory; च (ca) - and; एव (eva) - indeed; उभयोः (ubhayor) - of both; दृष्टः (dṛṣṭaḥ) - seen; उभयोः (ubhayoḥ) - of both; च (ca) - and; पराजयः (parājayaḥ) - defeat; तथा (tathā) - thus; एव (eva) - indeed; अपचयः (apacayaḥ) - diminution; दृष्टः (dṛṣṭaḥ) - seen; व्यपयाने (vyapayāne) - in departure; क्षयव्ययौ (kṣayavyayau) - loss and expenditure;]
(Victory and defeat of both are seen; thus indeed diminution is seen in departure, loss and expenditure.)
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॥
sarvathā vṛjinaṃ yuddhaṃ ko ghnan na pratihanyate। hatasya ca hṛṣīkeśa samau jayaparājayau ॥5-70-53॥
[सर्वथा (sarvathā) - in every way; वृजिनं (vṛjinam) - sinful; युद्धं (yuddham) - war; कः (kaḥ) - who; घ्नन् (ghnan) - killing; न (na) - not; प्रतिहन्यते (pratihanyate) - is not countered; हतस्य (hatasya) - of the slain; च (ca) - and; हृषीकेश (hṛṣīkeśa) - O Hṛṣīkeśa; समौ (samau) - equal; जयपराजयौ (jayaparājayau) - victory and defeat;]
(In every way, who, killing in sinful war, is not countered? And for the slain, O Hṛṣīkeśa, victory and defeat are equal.)
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॥
parājayaśca maraṇān manye naiva viśiṣyate। yasya syād vijayaḥ kṛṣṇa tasyāpy apacayo dhruvam ॥5-70-54॥
[पराजयः (parājayaḥ) - defeat; च (ca) - and; मरणात् (maraṇāt) - than death; मन् (man) - I think; न (na) - not; एव (eva) - indeed; विशिष्यते (viśiṣyate) - is distinguished; यस्य (yasya) - whose; स्यात् (syāt) - there may be; विजयः (vijayaḥ) - victory; कृष्ण (kṛṣṇa) - O Krishna; तस्य (tasya) - his; अपि (api) - also; अपचयः (apacayaḥ) - decline; ध्रुवम् (dhruvam) - certain.;]
(Defeat, I think, is not indeed distinguished from death. Whose victory there may be, O Krishna, his decline is also certain.)
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॥
antato dayitaṃ ghnanti kecidapyapare janāḥ। tasyāṅga balahīnasya putrānbhrātṝnapaśyataḥ ॥ nirvedo jīvite kṛṣṇa sarvataścopajāyate ॥5-70-55॥
[अन्ततः (antataḥ) - finally; दयितम् (dayitam) - beloved; घ्नन्ति (ghnanti) - kill; केचित् (kecit) - some; अपि (api) - also; अपरे (apare) - others; जनाः (janāḥ) - people; तस्य (tasya) - his; अङ्ग (aṅga) - body; बलहीनस्य (balahīnasya) - of the weak; पुत्रान् (putrān) - sons; भ्रातॄन् (bhrātṝn) - brothers; अपश्यतः (apaśyataḥ) - not seeing; निर्वेदः (nirvedaḥ) - dispassion; जीविते (jīvite) - in life; कृष्ण (kṛṣṇa) - O Krishna; सर्वतः (sarvataḥ) - from all sides; च (ca) - and; उपजायते (upajāyate) - arises;]
(Finally, some people also kill the beloved; his body, of the weak, not seeing sons and brothers. Dispassion in life, O Krishna, arises from all sides.)
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॥
ye hyeva vīrā hrīmanta āryāḥ karuṇavedinaḥ। ta eva yuddhe hanyante yavīyānmuçyate janaḥ ॥5-70-56॥
[ये (ye) - those who; हि (hi) - indeed; एव (eva) - only; वीराः (vīrāḥ) - heroes; ह्रीमन्तः (hrīmantaḥ) - modest; आर्याः (āryāḥ) - noble; करुणवेदिनः (karuṇavedinaḥ) - compassionate; ते (te) - they; एव (eva) - only; युद्धे (yuddhe) - in battle; हन्यन्ते (hanyante) - are killed; यवीयान् (yavīyān) - the younger; मुच्यते (mucyate) - is released; जनः (janaḥ) - people;]
(Those who are indeed only heroes, modest, noble, and compassionate, they only are killed in battle; the younger is released, the people.)
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॥
hatvā'pyanuśayo nityaṃ parānapi janārdana। anubandhaśca pāpo'tra śeṣaścāpyavaśiṣyate ॥5-70-57॥
[हत्वा (hatvā) - having killed; अपि (api) - even; अनुशयः (anuśayaḥ) - remorse; नित्यम् (nityam) - always; परान् (parān) - others; अपि (api) - even; जनार्दन (janārdana) - O Janardana; अनुबन्धः (anubandhaḥ) - consequence; च (ca) - and; पापः (pāpaḥ) - sin; अत्र (atra) - here; शेषः (śeṣaḥ) - remains; च (ca) - and; अपि (api) - even; अवशिष्यते (avaśiṣyate) - remains;]
(Having killed, there is always remorse, even for others, O Janardana. Here, the consequence is sin, and even the remainder remains.)
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॥
śeṣo hi balam āsādya na śeṣam avaśeṣayet। sarvocchede ca yatate vairasyāntavidhitsayā ॥5-70-58॥
[शेषः (śeṣaḥ) - remainder; हि (hi) - indeed; बलम् (balam) - strength; आसाद्य (āsādya) - having obtained; न (na) - not; शेषम् (śeṣam) - remainder; अवशेषयेत् (avaśeṣayet) - should leave; सर्वोच्छेदे (sarvocchede) - in complete destruction; च (ca) - and; यतते (yatate) - strives; वैरस्य (vairasya) - of enmity; अन्त (anta) - end; विधित्सया (vidhitsayā) - with the intention of;]
(Indeed, having obtained strength, one should not leave any remainder; and strives for complete destruction with the intention of ending enmity.)
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॥
jayo vairaṃ prasṛjati duḥkhamāste parājitaḥ। sukhaṃ praśāntaḥ svapiti hitvā jayaparājayau ॥5-70-59॥
[जयः (jayaḥ) - victory; वैरम् (vairam) - enmity; प्रसृजति (prasṛjati) - creates; दुःखम् (duḥkham) - sorrow; आस्ते (āste) - remains; पराजितः (parājitaḥ) - defeated; सुखम् (sukham) - happiness; प्रशान्तः (praśāntaḥ) - peaceful; स्वपिति (svapiti) - sleeps; हित्वा (hitvā) - having abandoned; जयपराजयौ (jayaparājayau) - victory and defeat;]
(Victory creates enmity; the defeated remains in sorrow. The peaceful one sleeps happily, having abandoned victory and defeat.)
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॥
jātavairaśca puruṣo duḥkhaṃ svapiti nityadā। anirvṛtena manasā sasarpa iva veśmani ॥5-70-60॥
[जातवैरः (jātavairaḥ) - one who has developed enmity; च (ca) - and; पुरुषः (puruṣaḥ) - man; दुःखम् (duḥkham) - sorrow; स्वपिति (svapiti) - sleeps; नित्यदा (nityadā) - always; अनिर्वृतेन (anirvṛtena) - with discontented; मनसा (manasā) - mind; ससर्प (sasarpa) - snake; इव (iva) - like; वेश्मनि (veśmani) - in the house;]
(A man who has developed enmity always sleeps in sorrow, with a discontented mind, like a snake in the house.)
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॥
utsādayati yaḥ sarvaṃ yaśasā sa viyujyate। akīrtiṃ sarvabhūteṣu śāśvatīṃ sa niyacchati ॥5-70-61॥
[उत्सादयति (utsādayati) - destroys; यः (yaḥ) - who; सर्वं (sarvaṃ) - everything; यशसा (yaśasā) - by fame; स (sa) - he; वियुज्यते (viyujyate) - is separated; अकीर्तिं (akīrtiṃ) - disgrace; सर्वभूतेषु (sarvabhūteṣu) - among all beings; शाश्वतीं (śāśvatīṃ) - eternal; स (sa) - he; नियच्छति (niyacchati) - restrains;]
(He who destroys everything by fame is separated. He restrains eternal disgrace among all beings.)
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॥
na hi vairāṇi śāmyanti dīrghakālakṛtānyapi। ākhyātāraśca vidyante pumāṃścotpadyate kule ॥5-70-62॥
[न (na) - not; हि (hi) - indeed; वैराणि (vairāṇi) - enmities; शाम्यन्ति (śāmyanti) - cease; दीर्घकालकृतानि (dīrghakālakṛtāni) - done over a long time; अपि (api) - even; आख्यातारः (ākhyātāraḥ) - narrators; च (ca) - and; विद्यन्ते (vidyante) - exist; पुमान् (pumān) - a man; च (ca) - and; उत्पद्यते (utpadyate) - is born; कुले (kule) - in the family;]
(Indeed, enmities, even those done over a long time, do not cease. Narrators exist, and a man is born in the family.)
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॥
na cāpi vairaṃ vaireṇa keśava vyupaśāmyati। haviṣāgniryathā kṛṣṇa bhūya evābhivardhate ॥5-70-63॥
[न (na) - not; च (ca) - and; अपि (api) - also; वैरं (vairaṃ) - enmity; वैरेण (vaireṇa) - by enmity; केशव (keśava) - O Keśava; व्युपशाम्यति (vyupaśāmyati) - ceases; हविषा (haviṣā) - by offering; अग्निः (agniḥ) - fire; यथा (yathā) - as; कृष्ण (kṛṣṇa) - O Kṛṣṇa; भूयः (bhūyaḥ) - again; एव (eva) - indeed; अभिवर्धते (abhivardhate) - increases;]
(Not even by enmity does enmity cease, O Keśava; just as fire increases by offerings, O Kṛṣṇa.)
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॥
ato'nyathā nāsti śāntirnityamantaramantataḥ। antaraṃ lipsamānānāmayaṃ doṣo nirantaraḥ ॥5-70-64॥
[अतः (ataḥ) - therefore; अन्यथा (anyathā) - otherwise; न (na) - not; अस्ति (asti) - is; शान्तिः (śāntiḥ) - peace; नित्यम् (nityam) - eternal; अन्तरम् (antaram) - gap; अन्ततः (antataḥ) - ultimately; अन्तरम् (antaram) - gap; लिप्समानानाम् (lipsamānānām) - of those desiring; अयम् (ayam) - this; दोषः (doṣaḥ) - fault; निरन्तरः (nirantaraḥ) - constant;]
(Therefore, otherwise, there is no eternal peace ultimately in the gap. This fault of those desiring the gap is constant.)
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॥
pauruṣeyo hi balavānādhirhṛdayabādhanaḥ। tasya tyāgena vā śāntirnivṛttyā manaso'pi vā ॥5-70-65॥
[पौरुषेयः (pauruṣeyaḥ) - human; हि (hi) - indeed; बलवान् (balavān) - strong; आधिः (ādhiḥ) - affliction; हृदयबाधनः (hṛdayabādhanaḥ) - heart-tormenting; तस्य (tasya) - its; त्यागेन (tyāgena) - by renunciation; वा (vā) - or; शान्तिः (śāntiḥ) - peace; निवृत्त्या (nivṛttyā) - by cessation; मनसः (manasaḥ) - of the mind; अपि (api) - also; वा (vā) - or;]
(Human affliction is indeed strong and heart-tormenting. Its peace is by renunciation or by cessation of the mind also.)
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॥
atha vā mūlaghātena dviṣatāṃ madhusūdana। phalanirvṛttiriddhā syāttanṛśaṃsataraṃ bhavet ॥5-70-66॥
[अथ (atha) - then; वा (vā) - or; मूलघातेन (mūlaghātena) - by uprooting; द्विषतां (dviṣatāṃ) - of the enemies; मधुसूदन (madhusūdana) - O Madhusudana; फलनिर्वृत्तिः (phalanirvṛttiḥ) - result; इद्धा (iddhā) - prosperous; स्यात् (syāt) - would be; तत् (tat) - that; नृशंसतरं (nṛśaṃsataraṃ) - more cruel; भवेत् (bhavet) - would be;]
(Then or by uprooting the enemies, O Madhusudana, the prosperous result would be that it would be more cruel.)
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॥
yā tu tyāgena śāntiḥ syāttadṛte vadha eva saḥ। saṃśayācca samucchedāddviṣatāmātmanastathā ॥5-70-67॥
[या (yā) - which; तु (tu) - but; त्यागेन (tyāgena) - by renunciation; शान्तिः (śāntiḥ) - peace; स्यात् (syāt) - may be; तदृते (tadṛte) - without that; वधः (vadhaḥ) - destruction; एव (eva) - only; सः (saḥ) - he; संशयात् (saṃśayāt) - from doubt; च (ca) - and; समुच्छेदात् (samucchedāt) - from eradication; द्विषताम् (dviṣatām) - of enemies; आत्मनः (ātmanaḥ) - of self; तथा (tathā) - thus;]
(Which, however, by renunciation, peace may be; without that, it is only destruction. From doubt and from eradication of enemies, thus of self.)
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॥
na ca tyaktuṃ tadicchāmo na cecchāmaḥ kulakṣayam। atra yā praṇipātena śāntiḥ saiva garīyasī ॥5-70-68॥
[न (na) - not; च (ca) - and; त्यक्तुं (tyaktuṃ) - to abandon; तदिच्छामः (tadicchāmaḥ) - that we wish; न (na) - not; च (ca) - and; इच्छामः (icchāmaḥ) - we wish; कुलक्षयम् (kulakṣayam) - destruction of family; अत्र (atra) - here; या (yā) - which; प्रणिपातेन (praṇipātena) - by prostration; शान्तिः (śāntiḥ) - peace; सा (sā) - that; एव (eva) - indeed; गरीयसी (garīyasī) - is greater;]
(And we do not wish to abandon that, nor do we wish for the destruction of the family. Here, the peace which is obtained by prostration is indeed greater.)
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॥
sarvathā yatamānānām ayuddham abhikāṅkṣatām। sāntve pratihate yuddhaṃ prasiddham aparākramam ॥5-70-69॥
[सर्वथा (sarvathā) - in every way; यतमानानाम् (yatamānānām) - of those who are striving; अयुद्धम् (ayuddham) - non-fighting; अभिकाङ्क्षताम् (abhikāṅkṣatām) - desiring; सान्त्वे (sāntve) - in conciliation; प्रतिहते (pratihate) - when thwarted; युद्धम् (yuddham) - war; प्रसिद्धम् (prasiddham) - well-known; अपराक्रमम् (aparākramam) - without valor;]
(In every way, of those who are striving, desiring non-fighting, when conciliation is thwarted, war is well-known without valor.)
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॥
pratighātena sāntvasya dāruṇaṃ sampravartate। tacchunāmiva gopāde paṇḍitairupalakṣitam ॥5-70-70॥
[प्रतिघातेन (pratighātena) - by opposition; सान्त्वस्य (sāntvasya) - of conciliation; दारुणं (dāruṇam) - terrible; सम्प्रवर्तते (sampravartate) - arises; तत् (tat) - that; शुनाम् (śunām) - of dogs; इव (iva) - like; गोपादे (gopāde) - on the cow's foot; पण्डितैः (paṇḍitaiḥ) - by the wise; उपलक्षितम् (upalakṣitam) - is observed;]
(By opposition, the terrible of conciliation arises. That is observed by the wise like on the cow's foot of dogs.)
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॥
lāṅgūlacālanaṃ kṣveḍaḥ pratirāvo vivartanam। dantadarśanamārāvastato yuddhaṃ pravartate ॥5-70-71॥
[लाङ्गूलचालनं (lāṅgūlacālanam) - tail wagging; क्ष्वेडः (kṣveḍaḥ) - snarling; प्रतिरावः (pratirāvaḥ) - echoing; विवर्तनम् (vivartanam) - turning; दन्तदर्शनम् (dantadarśanam) - showing of teeth; आरावः (ārāvaḥ) - howling; ततः (tataḥ) - then; युद्धम् (yuddham) - battle; प्रवर्तते (pravartate) - begins;]
(Tail wagging, snarling, echoing, turning, showing of teeth, howling, then the battle begins.)
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॥
tatra yo balavān kṛṣṇa jitvā so'tti tadāmiṣam। evameva manuṣyeṣu viśeṣo nāsti kaścana ॥5-70-72॥
[तत्र (tatra) - there; यः (yaḥ) - who; बलवान् (balavān) - strong; कृष्ण (kṛṣṇa) - Kṛṣṇa; जित्वा (jitvā) - having conquered; सः (saḥ) - he; अत्ति (atti) - eats; तत् (tat) - that; अमिषम् (āmiṣam) - meat; एवम् (evam) - thus; एव (eva) - indeed; मनुष्येषु (manuṣyeṣu) - among men; विशेषः (viśeṣaḥ) - distinction; न (na) - not; अस्ति (asti) - exists; कश्चन (kaścana) - anyone;]
(There, the strong one, having conquered Kṛṣṇa, eats that meat. Indeed, among men, there is no distinction whatsoever.)
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॥
sarvathā tvetaducitaṃ durbaleṣu balīyasām। anādaro virodhaśca praṇipātī hi durbalaḥ ॥5-70-73॥
[सर्वथा (sarvathā) - in every way; तु (tu) - but; एतत् (etat) - this; उचितं (ucitaṃ) - proper; दुर्बलेषु (durbaleṣu) - among the weak; बलीयसाम् (balīyasām) - of the strong; अनादरः (anādaraḥ) - disrespect; विरोधः (virodhaḥ) - opposition; च (ca) - and; प्रणिपाती (praṇipātī) - submissive; हि (hi) - indeed; दुर्बलः (durbalaḥ) - the weak;]
(In every way, this is proper among the weak and the strong: disrespect, opposition, and submission indeed belong to the weak.)
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॥
pitā rājā ca vṛddhaśca sarvathā mānamarhati। tasmānmānyaśca pūjyaśca dhṛtarāṣṭro janārdana ॥5-70-74॥
[पिता (pitā) - father; राजा (rājā) - king; च (ca) - and; वृद्धः (vṛddhaḥ) - elder; च (ca) - and; सर्वथा (sarvathā) - in every way; मानम् (mānam) - respect; अर्हति (arhati) - deserves; तस्मात् (tasmāt) - therefore; मान्यः (mānyaḥ) - honored; च (ca) - and; पूज्यः (pūjyaḥ) - worshipped; धृतराष्ट्रः (dhṛtarāṣṭraḥ) - Dhritarashtra; जनार्दन (janārdana) - Janardana;]
(The father, the king, and the elder deserve respect in every way. Therefore, Dhritarashtra is honored and worshipped, O Janardana.)
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॥
putrasnehastu balavāndhṛtarāṣṭrasya mādhava। sa putravaśamāpannaḥ praṇipātaṃ prahāsyati ॥5-70-75॥
[पुत्रस्नेहः (putrasnehaḥ) - affection for the son; तु (tu) - but; बलवान् (balavān) - strong; धृतराष्ट्रस्य (dhṛtarāṣṭrasya) - of Dhritarashtra; माधव (mādhava) - O Madhava; सः (saḥ) - he; पुत्रवशम् (putravaśam) - under the control of his son; आपन्नः (āpannaḥ) - having fallen; प्रणिपातम् (praṇipātam) - submission; प्रहास्यति (prahāsyati) - will abandon;]
(The affection for the son is strong in Dhritarashtra, O Madhava. He, having fallen under the control of his son, will abandon submission.)
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॥
tatra kiṁ manyase kṛṣṇa prāptakālamanantaram। kathamarthācca dharmācca na hīyemahi mādhava ॥5-70-76॥
[तत्र (tatra) - there; किं (kiṁ) - what; मन्यसे (manyase) - do you think; कृष्ण (kṛṣṇa) - Kṛṣṇa; प्राप्तकालम् (prāptakālam) - the right time; अनन्तरम् (anantaram) - afterwards; कथम् (katham) - how; अर्थात् (arthāt) - from wealth; च (ca) - and; धर्मात् (dharmāt) - from righteousness; च (ca) - and; न (na) - not; हीयेमहि (hīyemahi) - we should fall; माधव (mādhava) - Mādhava;]
(There, what do you think, Kṛṣṇa, is the right time afterwards? How should we not fall from wealth and righteousness, Mādhava?)
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॥
īdṛśe hyarthakṛcchre'sminkamanyaṃ madhusūdana। upasamprasṭumarhāmi tvāmṛte puruṣottama ॥5-70-77॥
[ईदृशे (īdṛśe) - in such; हि (hi) - indeed; अर्थकृच्छ्रे (arthakṛcchre) - in difficulty; अस्मिन् (asmin) - in this; कम् (kam) - whom; अन्यं (anyaṃ) - other; मधुसूदन (madhusūdana) - O Madhusudana; उपसम्प्रष्टुम् (upasamprasṭum) - to ask; अर्हामि (arhāmi) - I deserve; त्वाम् (tvām) - you; ऋते (ṛte) - except; पुरुषोत्तम (puruṣottama) - O Purushottama;]
(In such difficulty, whom else, O Madhusudana, do I deserve to ask except you, O Purushottama?)
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॥
priyaśca priyakāmaśca gatijñaḥ sarvakarmaṇām। ko hi kṛṣṇāsti nastvādṛksarvaniścayavitsuhrt ॥5-70-78॥
[प्रियः (priyaḥ) - dear; च (ca) - and; प्रियकामः (priyakāmaḥ) - desiring the beloved; च (ca) - and; गतिज्ञः (gatijñaḥ) - knower of paths; सर्वकर्मणाम् (sarvakarmaṇām) - of all actions; कः (kaḥ) - who; हि (hi) - indeed; कृष्णः (kṛṣṇaḥ) - Krishna; अस्ति (asti) - is; नः (naḥ) - to us; त्वादृक् (tvādṛk) - like you; सर्वनिश्चयवित् (sarvaniścayavit) - knower of all determinations; सुहृत् (suhrt) - friend;]
(Dear and desiring the beloved, knower of paths of all actions, who indeed is Krishna to us like you, knower of all determinations, friend.)
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 uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; उवाच (uvāca) - said;]
(Vaiśampāyana said:)
Vaiśampāyana spoke:
एवमुक्तः प्रत्युवाच धर्मराजं जनार्दनः। उभयोरेव वामर्थे यास्यामि कुरुसंसदम् ॥५-७०-७९॥
evamuktaḥ pratyuvāca dharmarājaṃ janārdanaḥ। ubhayoreva vāmarthe yāsyāmi kurusaṃsadam ॥5-70-79॥
[एवम् (evam) - thus; उक्तः (uktaḥ) - spoken; प्रत्युवाच (pratyuvāca) - replied; धर्मराजम् (dharmarājam) - to Dharmaraja; जनार्दनः (janārdanaḥ) - Janardana; उभयोः (ubhayor) - of both; एव (eva) - indeed; वामर्थे (vāmarthe) - for your sake; यास्यामि (yāsyāmi) - I will go; कुरुसंसदम् (kurusaṃsadam) - to the Kuru assembly;]
(Thus spoken, Janardana replied to Dharmaraja, "Indeed, for the sake of both of you, I will go to the Kuru assembly.")
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॥
śamaṃ tatra labheyaṃ cedyuṣmadarthamāhāpayan। puṇyaṃ me sumahadrājaṃścaritaṃ syānmahāphalam ॥5-70-80॥
[शमं (śamam) - peace; तत्र (tatra) - there; लभेयं (labheyaṃ) - may obtain; चेत् (cet) - if; युष्मदर्थम् (yuṣmadartham) - for your sake; आहापयन् (āhāpayan) - sacrificing; पुण्यम् (puṇyam) - virtue; मे (me) - my; सुमहत् (sumahat) - great; राजन् (rājan) - O king; चरितम् (caritam) - conduct; स्यात् (syāt) - would be; महाफलम् (mahāphalam) - of great fruit;]
(If I may obtain peace there by sacrificing for your sake, O king, my conduct would be of great virtue and great fruit.)
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॥
mocayeyam mṛtyupāśātsaṁrabdhānkuruśṛñjayān। pāṇḍavāndhārtarāṣṭrāṁśca sarvāṁ ca pṛthivīmimām ॥5-70-81॥
[मोचयेयम् (mocayeyam) - I would release; मृत्युपाशात् (mṛtyupāśāt) - from the noose of death; संरब्धान् (saṁrabdhān) - agitated; कुरुसृञ्जयान् (kuruśṛñjayān) - Kurus and Srinjayas; पाण्डवान् (pāṇḍavān) - Pandavas; धार्तराष्ट्रान् (dhārtarāṣṭrān) - Dhartarashtras; च (ca) - and; सर्वाम् (sarvām) - all; च (ca) - and; पृथिवीमिमाम् (pṛthivīmimām) - this earth;]
(I would release the agitated Kurus and Srinjayas, the Pandavas, the Dhartarashtras, and all this earth from the noose of death.)
I would liberate the distressed Kurus, Srinjayas, Pandavas, Dhartarashtras, and the entire earth from the grip of death.
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; उवाच (uvāca) - said;]
(Yudhishthira said:)
Yudhishthira spoke:
न ममैतन्मतं कृष्ण यत्त्वं यायाः कुरून्प्रति। सुयोधनः सूक्तमपि न करिष्यति ते वचः ॥५-७०-८२॥
na mamaitanmataṃ kṛṣṇa yattvaṃ yāyāḥ kurūnprati। suyodhanaḥ sūktamapi na kariṣyati te vacaḥ ॥5-70-82॥
[न (na) - not; मम (mama) - my; एतत् (etat) - this; मतं (mataṃ) - opinion; कृष्ण (kṛṣṇa) - Krishna; यत् (yat) - that; त्वं (tvaṃ) - you; यायाः (yāyāḥ) - go; कुरून् (kurūn) - to the Kuru; प्रति (prati) - towards; सुयोधनः (suyodhanaḥ) - Suyodhana; सूक्तम् (sūktam) - wise words; अपि (api) - even; न (na) - not; करिष्यति (kariṣyati) - will do; ते (te) - your; वचः (vacaḥ) - words;]
(This is not my opinion, Krishna, that you should go towards the Kurus. Suyodhana will not heed even your wise words.)
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॥
sametaṃ pārthivaṃ kṣatraṃ suyodhanavaśānugam। teṣāṃ madhyāvataraṇaṃ tava kṛṣṇa na rocare ॥5-70-83॥
[समेतं (sametam) - together; पार्थिवं (pārthivam) - earthly; क्षत्रं (kṣatram) - warriors; सुयोधनवशानुगम् (suyodhanavaśānugam) - under Duryodhana's control; तेषां (teṣām) - their; मध्यावतरणं (madhyāvataraṇam) - intervention; तव (tava) - your; कृष्ण (kṛṣṇa) - Krishna; न (na) - not; रोचये (rocaye) - pleases;]
(Together with the earthly warriors under Duryodhana's control, their intervention, O Krishna, does not please you.)
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॥
na hi naḥ prīṇayed dravyaṃ na devatvaṃ kutaḥ sukham। na ca sarvāmara aiśvaryaṃ tava rodhena mādhava ॥5-70-84॥
[न (na) - not; हि (hi) - indeed; नः (naḥ) - us; प्रीणयेत् (prīṇayet) - satisfies; द्रव्यं (dravyaṃ) - wealth; न (na) - not; देवत्वं (devatvaṃ) - divinity; कुतः (kutaḥ) - whence; सुखम् (sukham) - happiness; न (na) - not; च (ca) - and; सर्व (sarva) - all; अमर (amara) - immortal; ऐश्वर्यं (aiśvaryam) - power; तव (tava) - your; रोधेन (rodhena) - by obstruction; माधव (mādhava) - O Mādhava;]
(Indeed, wealth does not satisfy us, nor divinity, whence happiness? Nor all the power of immortals by your obstruction, O Mādhava.)
O Mādhava, neither wealth nor divinity brings us satisfaction, nor does all the power of the immortals, obstructed by you, bring happiness.
भगवानुवाच॥
bhagavān uvāca॥
[भगवान् (bhagavān) - the Lord; उवाच (uvāca) - said;]
(The Lord said:)
The Lord spoke:
जानाम्येतां महाराज धार्तराष्ट्रस्य पापताम्। अवाच्यास्तु भविष्यामः सर्वलोके महीक्षिताम् ॥५-७०-८५॥
jānāmyetāṃ mahārāja dhārtarāṣṭrasya pāpatām। avācyāstu bhaviṣyāmaḥ sarvaloke mahīkṣitām ॥5-70-85॥
[जानामि (jānāmi) - I know; एताम् (etām) - this; महाराज (mahārāja) - O great king; धार्तराष्ट्रस्य (dhārtarāṣṭrasya) - of Dhritarashtra's son; पापताम् (pāpatām) - wickedness; अवाच्याः (avācyāḥ) - unspeakable; तु (tu) - but; भविष्यामः (bhaviṣyāmaḥ) - we shall become; सर्वलोके (sarvaloke) - in all the world; महीक्षिताम् (mahīkṣitām) - of the rulers;]
(I know this, O great king, the wickedness of Dhritarashtra's son. But we shall become unspeakable in all the world of the rulers.)
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॥
na cāpi mama paryāptāḥ sahitāḥ sarvapārthivāḥ। kruddhasya pramukhe sthātuṃ siṃhasyevetare mṛgāḥ ॥5-70-86॥
[न (na) - not; च (ca) - and; अपि (api) - also; मम (mama) - my; पर्याप्ताः (paryāptāḥ) - sufficient; सहिताः (sahitāḥ) - together; सर्वपार्थिवाः (sarvapārthivāḥ) - all kings; क्रुद्धस्य (kruddhasya) - of the angry one; प्रमुखे (pramukhe) - in front; स्थातुं (sthātuṃ) - to stand; सिंहस्य (siṃhasya) - of the lion; इव (iva) - like; इतरः (itaraḥ) - other; मृगाः (mṛgāḥ) - animals;]
(Not even all the kings together are sufficient to stand in front of me when angry, like other animals in front of a lion.)
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॥
atha cet te pravarteran mayi kiñcid asāmpratam। nirdaheyaṃ kurūn sarvān iti me dhīyate matiḥ ॥5-70-87॥
[अथ (atha) - then; चेत् (cet) - if; ते (te) - your; प्रवर्तेरन् (pravarteran) - engage; मयि (mayi) - in me; किञ्चित् (kiñcit) - anything; असाम्प्रतम् (asāmpratam) - inappropriate; निर्दहेयम् (nirdaheyaṃ) - I would destroy; कुरून् (kurūn) - Kurus; सर्वान् (sarvān) - all; इति (iti) - thus; मे (me) - my; धीयते (dhīyate) - is held; मतिः (matiḥ) - thought;]
(Then if anything inappropriate engages in me, I would destroy all the Kurus; thus my thought is held.)
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॥
na jātu gamanaṃ tatra bhavet pārtha nirarthakam। arthaprāptiḥ kadācit syād antato vāpy avācyatā ॥5-70-88॥
[न (na) - not; जातु (jātu) - ever; गमनं (gamanaṃ) - going; तत्र (tatra) - there; भवेत् (bhavet) - would be; पार्थ (pārtha) - O son of Pritha; निरर्थकम् (nirarthakam) - useless; अर्थप्राप्तिः (arthaprāptiḥ) - gain of wealth; कदाचित् (kadācit) - sometimes; स्यात् (syāt) - may be; अन्ततः (antataḥ) - in the end; वा (vā) - or; अपि (api) - also; अवाच्यता (avācyatā) - indescribable;]
(O son of Pritha, going there would never be useless; sometimes there may be gain of wealth, or in the end, indescribable.)
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॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; उवाच (uvāca) - said;]
(Yudhishthira said:)
Yudhishthira said:
यत्तुभ्यं रोचते कृष्ण स्वस्ति प्राप्नुहि कौरवान्। कृतार्थं स्वस्तिमन्तं त्वां द्रक्ष्यामि पुनरागतम् ॥५-७०-८९॥
yattubhyam rocate kṛṣṇa svasti prāpnuhi kauravān। kṛtārthaṃ svastimantaṃ tvāṃ drakṣyāmi punarāgatam ॥5-70-89॥
[यत् (yat) - that which; तुभ्यं (tubhyam) - to you; रोचते (rocate) - pleases; कृष्ण (kṛṣṇa) - Krishna; स्वस्ति (svasti) - well-being; प्राप्नुहि (prāpnuhi) - attain; कौरवान् (kauravān) - Kauravas; कृतार्थं (kṛtārthaṃ) - successful; स्वस्तिमन्तं (svastimantaṃ) - prosperous; त्वां (tvāṃ) - you; द्रक्ष्यामि (drakṣyāmi) - I will see; पुनरागतम् (punarāgatam) - returned;]
(That which pleases you, Krishna, attain well-being with the Kauravas. I will see you successful and prosperous, returned.)
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॥
viṣvaksena kurūn gatvā bhāratāñ śamayeḥ prabho। yathā sarve sumanasaḥ saha syāmaḥ sucetasaḥ ॥5-70-90॥
[विष्वक्सेन (viṣvaksena) - O Vishvaksena; कुरून् (kurūn) - Kurus; गत्वा (gatvā) - having gone; भारतान् (bhāratān) - Bharatas; शमयेः (śamayeḥ) - you should pacify; प्रभो (prabho) - O lord; यथा (yathā) - so that; सर्वे (sarve) - all; सुमनसः (sumanasaḥ) - of good mind; सह (saha) - together; स्याम (syāma) - we may be; सुचेतसः (sucetasaḥ) - of good consciousness;]
(O Vishvaksena, having gone to the Kurus and Bharatas, you should pacify, O lord, so that all of good mind may be together with good consciousness.)
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॥
bhrātā cāsi sakhā cāsi bībhatsormama ca priyaḥ। sauhṛdenāviśaṅkyo'si svasti prāpnuhi bhūtaye ॥5-70-91॥
[भ्राता (bhrātā) - brother; च (ca) - and; असि (asi) - you are; सखा (sakhā) - friend; च (ca) - and; असि (asi) - you are; बीभत्सोः (bībhatsoḥ) - of Bibhatsu; मम (mama) - my; च (ca) - and; प्रियः (priyaḥ) - dear; सौहृदेन (sauhṛdena) - by friendship; अविशङ्क्यः (aviśaṅkyaḥ) - without doubt; असि (asi) - you are; स्वस्ति (svasti) - welfare; प्राप्नुहि (prāpnuhi) - attain; भूतये (bhūtaye) - for prosperity;]
(You are my brother and friend, dear to Bibhatsu and me. Without doubt, you are by friendship. Attain welfare for prosperity.)
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॥
asmānvettha parānvettha vetthārthaṃ vettha bhāṣitam। yadyadasmaddhitaṃ kṛṣṇa tattadvācyaḥ suyodhanaḥ ॥5-70-92॥
[अस्मान् (asmān) - us; वेत्थ (vettha) - you know; परान् (parān) - others; वेत्थ (vettha) - you know; वेत्थ (vettha) - you know; अर्थम् (artham) - meaning; वेत्थ (vettha) - you know; भाषितम् (bhāṣitam) - spoken; यत् (yat) - whatever; यत् (yat) - whatever; अस्मत् (asmat) - our; हितम् (hitam) - welfare; कृष्ण (kṛṣṇa) - O Krishna; तत् (tat) - that; तत् (tat) - that; वाच्यः (vācyaḥ) - should be spoken; सुयोधनः (suyodhanaḥ) - Suyodhana;]
(You know us, you know others, you know the meaning, you know what is spoken. Whatever is for our welfare, O Krishna, that should be spoken by Suyodhana.)
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॥
yadyad dharmeṇa saṁyuktam upapadyed dhitaṁ vacaḥ। tattat keśava bhāṣethāḥ sāntvaṁ vā yadi vetarat ॥5-70-93॥
[यद्यत् (yadyat) - whatever; धर्मेण (dharmeṇa) - with righteousness; संयुक्तम् (saṁyuktam) - associated; उपपद्येत् (upapadyet) - is appropriate; हितम् (hitam) - beneficial; वचः (vacaḥ) - speech; तत्तत् (tattat) - that; केशव (keśava) - O Keśava; भाषेथाः (bhāṣethāḥ) - you should speak; सान्त्वम् (sāntvam) - consolation; वा (vā) - or; यदि (yadi) - if; वेतरत् (vetarat) - otherwise;]
(Whatever speech is associated with righteousness and is appropriate and beneficial, that you should speak, O Keśava, whether it is consoling or otherwise.)
O Keśava, you should speak whatever is appropriate and beneficial, aligned with righteousness, whether it is consoling or not.
