05.070
vaiśampāyana uvāca॥
Vaiśampāyana spoke:
sañjaye pratiyāte tu dharmarājo yudhiṣṭhiraḥ। abhyabhāṣata dāśārhamṛṣabhaṃ sarvasātvatām ॥5-70-1॥
When Sanjaya returned, King Yudhishthira, known as Dharmaraja, addressed Krishna, the leader of all the Satvatas.
ayaṃ sa kālaḥ samprāpto mitrāṇāṃ me janārdana। na ca tvadanyaṃ paśyāmi yo na āpatsu tārayet ॥5-70-2॥
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.
tvāṃ hi mādhava saṃśritya nirbhayā mohadarpitam। dhārtarāṣṭraṃ sahāmātyaṃ svamaṃśamanuyuñjmahe ॥5-70-3॥
Indeed, O Madhava, having taken refuge in you, we fearlessly engage with Dhritarashtra's ministers, deluded by pride, for our rightful share.
yathā hi sarvāsva-apatsu pāsi vṛṣṇīnarindama। tathā te pāṇḍavā rakṣyāḥ pāhyasmānmahato bhayāt ॥5-70-4॥
Just as you protect the Vṛṣṇis in all dangers, O subduer of enemies, similarly, your Pāṇḍavas should be protected; save us from great fear.
bhagavān uvāca॥
The Blessed Lord spoke:
ayamasmi mahābāho brūhi yatte vivakṣitam। kariṣyāmi hi tatsarvaṁ yattvaṁ vakṣyasi bhārata ॥5-70-5॥
O mighty-armed one, I am here. Tell me what you intend. I will indeed do everything that you say, O descendant of Bharata.
yudhiṣṭhira uvāca॥
Yudhishthira spoke:
śrutaṃ te dhṛtarāṣṭrasya saputrasya cikīrṣitam। etaddhi sakalaṃ kṛṣṇa sañjayo māṃ yadabravīt ॥5-70-6॥
O Krishna, I have heard from Sanjaya about the intentions of Dhritarashtra and his sons. This is what Sanjaya conveyed to me.
tanmataṃ dhṛtarāṣṭrasya so'syātmā vivṛtāntaraḥ। yathoktaṃ dūta ācaṣṭe vadhyaḥ syādanyathā bruvan ॥5-70-7॥
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.
apradānena rājyasya śāntimasmāsu mārgati। lubdhaḥ pāpena manasā carannasamamātmanaḥ ॥5-70-8॥
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.
yattaddvādaśa varṣāṇi vane nirvyuṣitā vayam। chadmanā śaradaṃ caikāṃ dhṛtarāṣṭrasya śāsanāt ॥5-70-9॥
We spent twelve years in the forest and one year in disguise as per Dhritarashtra's command.
sthātā naḥ samaye tasmindhṛtarāṣṭra iti prabho। nāhāsma samayaṃ kṛṣṇa taddhi no brāhmaṇā viduḥ ॥5-70-10॥
O lord, at that time, Dhritarashtra was our supporter. We were not aware of the time, Krishna, as our Brahmanas indeed knew.
vṛddho rājā dhṛtarāṣṭraḥ svadharmaṃ nānupaśyati। paśyanvā putragṛddhitvānmandasyānveti śāsanam ॥5-70-11॥
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.
suyodhanamate tiṣṭhanrājāsmāsu janārdana। mithyā carati lubdhaḥ saṃścaranpriyamivātmanaḥ ॥5-70-12॥
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.
ito duḥkhataraṃ kiṃ nu yatrāhaṃ mātaraṃ tataḥ। saṃvidhātuṃ na śaknomi mitrāṇāṃ vā janārdana ॥5-70-13॥
O Janardana, what could be more sorrowful than this, where I am unable to provide for my mother or my friends?
kāśibhiścedipāñcālairmatsyaiśca madhusūdana। bhavatā caiva nāthena pañca grāmā vṛtā mayā ॥5-70-14॥
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.
kuśasthalaṁ vṛkasthalamāsandī vāraṇāvatam। avasānaṁ ca govinda kiñcidevātra pañcamam ॥5-70-15॥
Kuśasthala, Vṛkasthala, Āsandī, and Vāraṇāvata are mentioned as the places, and Govinda, the fifth, is somewhat indeed here at the end.
pañca nastāta dīyantāṃ grāmā vā nagarāṇi vā। vasema sahitā yeṣu mā ca no bharatā naśan ॥5-70-16॥
O father, grant us five villages or cities where we can live together, ensuring that our Bharatas do not perish.
na ca tān api duṣṭātmā dhārtarāṣṭro'numanyate। svāmyam ātmani matvā sāvato duḥkhataraṃ nu kim ॥5-70-17॥
Dhritarashtra's son, with a wicked soul, does not approve of them, thinking of ownership in himself; hence, what could be more painful?
kule jātasya vṛddhasya paravitteṣu gṛdhyataḥ। lobhaḥ prajñānamāhanti prajñā hanti hatā hriyam ॥5-70-18॥
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.
hrīrhata bādhate dharmaṃ dharmo hanti hataḥ śriyam। śrīrhata puruṣaṃ hanti puruṣasyāsvatā vadhaḥ ॥5-70-19॥
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.
asvato hi nivartante jñātayaḥ suhṛdartvijaḥ। apuṣpādaphalādvṛkṣādyathā tāta patatriṇaḥ ॥5-70-20॥
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.
etacca maraṇaṃ tāta yadasmātpatitādiva। jñātayo vinivartante pretasattvādivāsavaḥ ॥5-70-21॥
O dear, this is what death is like; relatives turn away from the deceased as if the life force has departed.
nātaḥ pāpīyasīṃ kāñcidavasthāṃ śambaro'bravīt। yatra naivādya na prātarbhojanaṃ pratidṛśyate ॥5-70-22॥
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.
dhanamāhuḥ paraṃ dharmaṃ dhane sarvaṃ pratiṣṭhitam। jīvanti dhanino loke mṛtā ye tvadhanā narāḥ ॥5-70-23॥
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.
ye dhanādapakarṣanti naraṃ svabalamāśritāḥ। te dharmamarthaṃ kāmaṃ ca pramathnanti naraṃ ca tam ॥5-70-24॥
Those who, relying on their own strength, draw a man away from wealth, destroy his righteousness, wealth, desires, and ultimately the man himself.
etāmavasthāṃ prāpyaike maraṇaṃ vavrire janāḥ। grāmāyaike vanāyaike nāśāyaike pravavrajuḥ ॥5-70-25॥
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.
unmādameke puṣyanti yāntyanye dviṣatāṃ vaśam। dāsyameke nigacchanti pareṣāmarthahetunā ॥5-70-26॥
Some people foster madness, while others fall under the control of their enemies. Some become servants for the wealth of others.
āpadevāsya maraṇātpuruṣasya garīyasī। śriyo vināśastaddhyasya nimittaṃ dharmakāmayoḥ ॥5-70-27॥
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.
yadasya dharmyaṃ maraṇaṃ śāśvataṃ lokavartma tat। samantātsarvabhūtānāṃ na tadatyeti kaścana ॥5-70-28॥
His righteous death is the eternal path of the world; no one among all beings transcends it.
na tathā bādhyate kṛṣṇa prakṛtyā nirdhano janaḥ। yathā bhadrāṃ śriyaṃ prāpya tayā hīnaḥ sukhaidhitaḥ ॥5-70-29॥
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.
sa tadātmaparādhena samprāpto vyasanaṃ mahat। sendrāngarhayate devānnātmānaṃ ca kathañcana ॥5-70-30॥
Due to his own mistakes, he encountered a significant misfortune. He criticizes Indra and the other gods, yet he never blames himself.
na cāsmin sarvaśāstrāṇi prataranti nigarhaṇām। so'bhikrudhyati bhṛtyānāṃ suhṛdaścābhyasūyati ॥5-70-31॥
In this context, all scriptures do not surpass criticism. He becomes angry with his servants and envies his friends.
taṁ tadā manyurevaiti sa bhūyaḥ sampramuhyati। sa mohavaśamāpannaḥ krūraṁ karma niṣevate ॥5-70-32॥
At that time, anger indeed overtakes him, and he becomes deluded once more. Under the sway of delusion, he engages in cruel deeds.
pāpakarmātyayāyaiva saṅkaraṃ tena puṣyati। saṅkaro narakāyaiva sā kāṣṭhā pāpakarmaṇām ॥5-70-33॥
Indeed, he nourishes confusion for the destruction of sinful acts. This confusion leads to hell, which is the ultimate state of sinful actions.
na cetprabudhyate kṛṣṇa narakāyaiva gacchati। tasya prabodhaḥ prajñaiva prajñācakṣurna riṣyati ॥5-70-34॥
If one does not awaken, O Krishna, they are destined for hell. Their awakening is true wisdom, and the wise eye never perishes.
prajñālābhe hi puruṣaḥ śāstrāṇyevānvavekṣate। śāstranityaḥ punardharmaṃ tasya hrīraṅgamuttamam ॥5-70-35॥
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.
hrīmān hi pāpaṃ pradveṣṭi tasya śrīr abhivardhate। śrīmāns yāvad bhavati tāvad bhavati pūruṣaḥ ॥5-70-36॥
A modest person indeed despises sin, and his prosperity grows. As long as he remains prosperous, he continues to exist as a man.
dharmanityaḥ praśāntātmā kāryayogavahaḥ sadā। nādharme kurute buddhiṁ na ca pāpeṣu vartate ॥5-70-37॥
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.
ahrīko vā vimūḍho vā naiva strī na punaḥ pumān। nāsyādhikāro dharme'sti yathā śūdrastathaiva saḥ ॥5-70-38॥
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.
hrīmānavati devāṃśca pitṝnātmānameva ca। tenāmṛtatvaṃ vrajati sā kāṣṭhā puṇyakarmaṇām ॥5-70-39॥
A modest person protects the gods, ancestors, and oneself, and through such actions, they reach the immortal state reserved for the virtuous.
tadidaṁ mayi te dṛṣṭaṁ pratyakṣaṁ madhusūdana। yathā rājyātparibhraṣṭo vasāmi vasatīrimāḥ ॥5-70-40॥
"O Madhusudana, I have directly seen this in myself, as I live in these places, having been cast out from the kingdom."
te vayaṁ na śriyaṁ hātum alaṁ nyāyena kenacit। atra no yatamānānāṁ vadhaś ced api sādhu tat ॥5-70-41॥
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.
tatra naḥ prathamaḥ kalpo yadvayaṁ te ca mādhava। praśāntāḥ samabhūtāśca śriyaṁ tānaśnuvīmahi ॥5-70-42॥
There was our first wish, O Madhava, that we and you became calm and may enjoy prosperity.
tatraiṣā paramā kāṣṭhā raudrakarmakṣayodayā। yadvayaṃ kauravānhatvā tāni rāṣṭrāṇyaśīmahi ॥5-70-43॥
This marks the ultimate point where the destruction of the terrible deeds culminates, as we, having slain the Kauravas, have conquered those kingdoms.
ye punaḥ syurasambaddhā anāryāḥ kṛṣṇa śatravaḥ। teṣāmapyavadhaḥ kāryaḥ kiṃ punarye syurīdṛśāḥ ॥5-70-44॥
Those who are once again disconnected and ignoble enemies of Kṛṣṇa should also be killed; what then of those who are like these?
jñātayaśca hi bhūyiṣṭhāḥ sahāyā guravaśca naḥ। teṣāṃ vadho'tipāpīyānkiṃ nu yuddhe'sti śobhanam ॥5-70-45॥
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?
pāpaḥ kṣatriyadharmo'yaṃ vayaṃ ca kṣatrabāndhavāḥ। sa naḥ svadharmo'dharmo vā vṛttiranyā vigarhitā ॥5-70-46॥
This warrior's duty is sinful, and we are relatives of warriors. Whether it is our duty or not, any other conduct is condemned.
śūdraḥ karoti śuśrūṣāṃ vaiśyā vipaṇijīvinaḥ। vayaṃ vadena jīvāmaḥ kapālaṃ brāhmaṇairvṛtam ॥5-70-47॥
The Shudra serves, the Vaishyas engage in trade. We survive by killing, with the skull covered by Brahmins.
kṣatriyaḥ kṣatriyaṃ hanti matsyo matsyena jīvati। śvā śvānaṃ hanti dāśārha paśya dharmo yathāgataḥ ॥5-70-48॥
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.
yuddhe kṛṣṇa kalirnityaṃ prāṇāḥ sīdanti saṃyuge। balaṃ tu nītimātrāya haṭhe jayaparājayau ॥5-70-49॥
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.
nātmacchandena bhūtānāṃ jīvitaṃ maraṇaṃ tathā। nāpyakāle sukhaṃ prāpyaṃ duḥkhaṃ vāpi yadūttama ॥5-70-50॥
Life and death of beings do not occur by their own will. Similarly, happiness and sorrow cannot be obtained untimely, O noble one.
eko hyapi bahūn hantti ghnanty ekaṃ bahavo'pyuta। śūraṃ kāpuruṣo hanti ayaśasvī yaśasvinam ॥5-70-51॥
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.
jayaścaivobhayordṛṣṭa ubhayośca parājayaḥ। tathaivāpacayo dṛṣṭo vyapayāne kṣayavyayau ॥5-70-52॥
Both victory and defeat are observed on both sides; similarly, diminution is seen in departure, along with loss and expenditure.
sarvathā vṛjinaṃ yuddhaṃ ko ghnan na pratihanyate। hatasya ca hṛṣīkeśa samau jayaparājayau ॥5-70-53॥
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.
parājayaśca maraṇān manye naiva viśiṣyate। yasya syād vijayaḥ kṛṣṇa tasyāpy apacayo dhruvam ॥5-70-54॥
I believe that defeat is no different from death. O Krishna, even for the one who achieves victory, decline is certain.
antato dayitaṃ ghnanti kecidapyapare janāḥ। tasyāṅga balahīnasya putrānbhrātṝnapaśyataḥ ॥ nirvedo jīvite kṛṣṇa sarvataścopajāyate ॥5-70-55॥
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.
ye hyeva vīrā hrīmanta āryāḥ karuṇavedinaḥ। ta eva yuddhe hanyante yavīyānmuçyate janaḥ ॥5-70-56॥
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.
hatvā'pyanuśayo nityaṃ parānapi janārdana। anubandhaśca pāpo'tra śeṣaścāpyavaśiṣyate ॥5-70-57॥
O Janardana, even after killing, there is always remorse for others. Here, the consequence is sin, and what remains is still left.
śeṣo hi balam āsādya na śeṣam avaśeṣayet। sarvocchede ca yatate vairasyāntavidhitsayā ॥5-70-58॥
Indeed, once strength is obtained, one should not leave anything remaining; one should strive for complete destruction with the intention of ending enmity.
jayo vairaṃ prasṛjati duḥkhamāste parājitaḥ। sukhaṃ praśāntaḥ svapiti hitvā jayaparājayau ॥5-70-59॥
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.
jātavairaśca puruṣo duḥkhaṃ svapiti nityadā। anirvṛtena manasā sasarpa iva veśmani ॥5-70-60॥
A man who harbors enmity is always restless and sleeps in sorrow, with a troubled mind, like a snake in its dwelling.
utsādayati yaḥ sarvaṃ yaśasā sa viyujyate। akīrtiṃ sarvabhūteṣu śāśvatīṃ sa niyacchati ॥5-70-61॥
He who destroys everything with his fame becomes separated from it. He restrains eternal disgrace among all beings.
na hi vairāṇi śāmyanti dīrghakālakṛtānyapi। ākhyātāraśca vidyante pumāṃścotpadyate kule ॥5-70-62॥
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.
na cāpi vairaṃ vaireṇa keśava vyupaśāmyati। haviṣāgniryathā kṛṣṇa bhūya evābhivardhate ॥5-70-63॥
O Keśava, enmity does not cease by enmity; it only grows further, just as fire increases with offerings, O Kṛṣṇa.
ato'nyathā nāsti śāntirnityamantaramantataḥ। antaraṃ lipsamānānāmayaṃ doṣo nirantaraḥ ॥5-70-64॥
Therefore, there is no eternal peace otherwise; ultimately, the fault of those desiring the gap is constant.
pauruṣeyo hi balavānādhirhṛdayabādhanaḥ। tasya tyāgena vā śāntirnivṛttyā manaso'pi vā ॥5-70-65॥
Human afflictions are indeed strong and torment the heart. Peace can be attained either through renunciation or by calming the mind.
atha vā mūlaghātena dviṣatāṃ madhusūdana। phalanirvṛttiriddhā syāttanṛśaṃsataraṃ bhavet ॥5-70-66॥
O Madhusudana, if the enemies are uprooted, the resulting prosperity would be even more cruel.
yā tu tyāgena śāntiḥ syāttadṛte vadha eva saḥ। saṃśayācca samucchedāddviṣatāmātmanastathā ॥5-70-67॥
However, peace achieved through renunciation is true; without it, there is only destruction. Thus, from doubt and eradication of enemies, one finds the self.
na ca tyaktuṃ tadicchāmo na cecchāmaḥ kulakṣayam। atra yā praṇipātena śāntiḥ saiva garīyasī ॥5-70-68॥
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.
sarvathā yatamānānām ayuddham abhikāṅkṣatām। sāntve pratihate yuddhaṃ prasiddham aparākramam ॥5-70-69॥
For those who strive in every way and desire to avoid fighting, when conciliation fails, war becomes a well-known act of cowardice.
pratighātena sāntvasya dāruṇaṃ sampravartate। tacchunāmiva gopāde paṇḍitairupalakṣitam ॥5-70-70॥
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.
lāṅgūlacālanaṃ kṣveḍaḥ pratirāvo vivartanam। dantadarśanamārāvastato yuddhaṃ pravartate ॥5-70-71॥
The wagging of tails, snarling, echoing sounds, turning movements, baring of teeth, and howling occur, and then the battle commences.
tatra yo balavān kṛṣṇa jitvā so'tti tadāmiṣam। evameva manuṣyeṣu viśeṣo nāsti kaścana ॥5-70-72॥
In that place, the strong one who defeats Kṛṣṇa consumes that meat. Similarly, among humans, there is no particular distinction.
sarvathā tvetaducitaṃ durbaleṣu balīyasām। anādaro virodhaśca praṇipātī hi durbalaḥ ॥5-70-73॥
In every situation, it is appropriate for the strong to show disrespect and opposition to the weak, as the weak are indeed submissive.
pitā rājā ca vṛddhaśca sarvathā mānamarhati। tasmānmānyaśca pūjyaśca dhṛtarāṣṭro janārdana ॥5-70-74॥
The father, being the king and elder, deserves respect in every way. Therefore, Dhritarashtra should be honored and worshipped, O Janardana.
putrasnehastu balavāndhṛtarāṣṭrasya mādhava। sa putravaśamāpannaḥ praṇipātaṃ prahāsyati ॥5-70-75॥
O Madhava, Dhritarashtra's affection for his son is strong. He has fallen under his son's influence and will forsake submission.
tatra kiṁ manyase kṛṣṇa prāptakālamanantaram। kathamarthācca dharmācca na hīyemahi mādhava ॥5-70-76॥
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?
īdṛśe hyarthakṛcchre'sminkamanyaṃ madhusūdana। upasamprasṭumarhāmi tvāmṛte puruṣottama ॥5-70-77॥
In this difficult situation, O Madhusudana, who else can I turn to for guidance but you, O Purushottama?
priyaśca priyakāmaśca gatijñaḥ sarvakarmaṇām। ko hi kṛṣṇāsti nastvādṛksarvaniścayavitsuhrt ॥5-70-78॥
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?
vaiśampāyana uvāca॥
Vaiśampāyana spoke:
evamuktaḥ pratyuvāca dharmarājaṃ janārdanaḥ। ubhayoreva vāmarthe yāsyāmi kurusaṃsadam ॥5-70-79॥
Upon being addressed in this manner, Janardana responded to Dharmaraja, "I shall go to the Kuru assembly for the benefit of both parties."
śamaṃ tatra labheyaṃ cedyuṣmadarthamāhāpayan। puṇyaṃ me sumahadrājaṃścaritaṃ syānmahāphalam ॥5-70-80॥
O king, if I can achieve peace there by sacrificing for your sake, my actions will be of great virtue and yield significant results.
mocayeyam mṛtyupāśātsaṁrabdhānkuruśṛñjayān। pāṇḍavāndhārtarāṣṭrāṁśca sarvāṁ ca pṛthivīmimām ॥5-70-81॥
I would liberate the distressed Kurus, Srinjayas, Pandavas, Dhartarashtras, and the entire earth from the grip of death.
yudhiṣṭhira uvāca॥
Yudhishthira spoke:
na mamaitanmataṃ kṛṣṇa yattvaṃ yāyāḥ kurūnprati। suyodhanaḥ sūktamapi na kariṣyati te vacaḥ ॥5-70-82॥
Krishna, I do not believe you should go to the Kurus, as Suyodhana will not listen to your wise counsel.
sametaṃ pārthivaṃ kṣatraṃ suyodhanavaśānugam। teṣāṃ madhyāvataraṇaṃ tava kṛṣṇa na rocare ॥5-70-83॥
O Krishna, the intervention of all the earthly warriors under Duryodhana's control does not please you.
na hi naḥ prīṇayed dravyaṃ na devatvaṃ kutaḥ sukham। na ca sarvāmara aiśvaryaṃ tava rodhena mādhava ॥5-70-84॥
O Mādhava, neither wealth nor divinity brings us satisfaction, nor does all the power of the immortals, obstructed by you, bring happiness.
bhagavān uvāca॥
The Lord spoke:
jānāmyetāṃ mahārāja dhārtarāṣṭrasya pāpatām। avācyāstu bhaviṣyāmaḥ sarvaloke mahīkṣitām ॥5-70-85॥
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.
na cāpi mama paryāptāḥ sahitāḥ sarvapārthivāḥ। kruddhasya pramukhe sthātuṃ siṃhasyevetare mṛgāḥ ॥5-70-86॥
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.
atha cet te pravarteran mayi kiñcid asāmpratam। nirdaheyaṃ kurūn sarvān iti me dhīyate matiḥ ॥5-70-87॥
Then, if anything inappropriate were to arise in me, I would destroy all the Kurus; this is my firm resolve.
na jātu gamanaṃ tatra bhavet pārtha nirarthakam। arthaprāptiḥ kadācit syād antato vāpy avācyatā ॥5-70-88॥
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.
yudhiṣṭhira uvāca॥
Yudhishthira said:
yattubhyam rocate kṛṣṇa svasti prāpnuhi kauravān। kṛtārthaṃ svastimantaṃ tvāṃ drakṣyāmi punarāgatam ॥5-70-89॥
Krishna, may you achieve what pleases you with the Kauravas. I hope to see you return successful and prosperous.
viṣvaksena kurūn gatvā bhāratāñ śamayeḥ prabho। yathā sarve sumanasaḥ saha syāmaḥ sucetasaḥ ॥5-70-90॥
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.
bhrātā cāsi sakhā cāsi bībhatsormama ca priyaḥ। sauhṛdenāviśaṅkyo'si svasti prāpnuhi bhūtaye ॥5-70-91॥
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.
asmānvettha parānvettha vetthārthaṃ vettha bhāṣitam। yadyadasmaddhitaṃ kṛṣṇa tattadvācyaḥ suyodhanaḥ ॥5-70-92॥
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.
yadyad dharmeṇa saṁyuktam upapadyed dhitaṁ vacaḥ। tattat keśava bhāṣethāḥ sāntvaṁ vā yadi vetarat ॥5-70-93॥
O Keśava, you should speak whatever is appropriate and beneficial, aligned with righteousness, whether it is consoling or not.
