05.142
vaiśampāyana uvāca॥
Vaiśampāyana spoke:
asiddhānunaye kṛṣṇe kurubhyaḥ pāṇḍavāṅgate । abhigamya pṛthāṃ kṣattā śanaiḥ śocannivābravīt ॥5-142-1॥
In the failed attempt at reconciliation, Krishna went to the Kauravas and the Pandavas. Approaching Kunti, the charioteer, as if lamenting, spoke slowly.
jānāsi me jīvaputre bhāvaṃ nityamanugrahe । krośato na ca gṛhṇīte vacanaṃ me suyodhanaḥ ॥5-142-2॥
You are aware of my constant favor, O son of Jiva. Despite my pleas, Suyodhana does not heed my words.
upapanno hyasau rājā cedipāñcālakekayaiḥ । bhīmārjunābhyāṃ kṛṣṇena yuyudhānayamairapi ॥5-142-3॥
This king is indeed endowed with the support of the Cedis, Panchalas, and Kekayas, along with Bhima, Arjuna, Krishna, and also Yuyudhana and others.
upaplavye niviṣṭo'pi dharmameva yudhiṣṭhiraḥ । kāṅkṣate jñātisauhārdād balavān durbalo yathā ॥5-142-4॥
Even while settled in Upaplavya, Yudhishthira desires only righteousness for the sake of kinship harmony, treating the strong and the weak alike.
rājā tu dhṛtarāṣṭro'yaṃ vayovṛddho na śāmyati । mattaḥ putramadenaiva vidharme pathi vartate ॥5-142-5॥
But King Dhritarashtra, though aged, does not calm down. He is intoxicated by the pride of his son and continues on the path of unrighteousness.
jayadrathasya karṇasya tathā duḥśāsanasya ca । saubalasya ca durbuddhyā mithobhedaḥ pravartate ॥5-142-6॥
Mutual discord is occurring among Jayadratha, Karna, Duhshasana, and Saubala due to evil counsel.
adharmeṇa hi dharmiṣṭhaṃ hṛtaṃ vai rājyamīdṛśam । yeṣāṃ teṣāmayaṃ dharmaḥ sānubandho bhaviṣyati ॥5-142-7॥
Indeed, the righteous kingdom has been taken away by unrighteous means. For those people, this act of righteousness will have consequences.
hriyamāṇe balāddharme kurubhiḥ ko na sañjvaret । asāmnā keśave yāte samudyokṣyanti pāṇḍavāḥ ॥5-142-8॥
When the Kauravas forcibly take away righteousness, who would not be disturbed? Without peace and with Keshava gone, the Pandavas will prepare for action.
tataḥ kurūṇāmanayo bhavitā vīranāśanaḥ । cintayanna labhe nidrāmahaḥsu ca niśāsu ca ॥5-142-9॥
Then, the destruction of the Kurus will lead to the downfall of heroes. While contemplating, I find no sleep either during the days or the nights.
śrutvā tu kuntī tadvākyamarthakāmena bhāṣitam । aniṣṭanantī duḥkhārtā manasā vimamarśa ha ॥5-142-10॥
Upon hearing those words spoken with intent, Kunti, filled with sorrow and lament, pondered deeply in her mind.
dhigastvarthaṃ yatkṛte'yaṃ mahāñjñātivadhe kṣayaḥ । vartsyate suhṛdāṃ hyeṣāṃ yuddhe'sminvai parābhavaḥ ॥5-142-11॥
Shame on the purpose for which this great destruction in the slaughter of relatives will occur, indeed, the defeat of these friends in this battle.
pāṇḍavāścedipāñcālā yādavāśca samāgatāḥ । bhāratairyadi yotsyanti kiṃ nu duḥkhamataḥ param ॥5-142-12॥
The Pandavas, Chedis, Panchalas, and Yadavas have gathered together. If they engage in battle with the Bharatas, what sorrow could be greater than this?
paśye doṣaṃ dhruvaṃ yuddhe tathā yuddhe parābhavam । adhanasya mṛtaṃ śreyo na hi jñātikṣaye jayaḥ ॥5-142-13॥
One should see the certain fault in battle, as well as the inevitable defeat. For the poor, death is preferable, for victory does not lie in the destruction of one's relatives.
pitāmahaḥ śāntanava ācāryaśca yudhāṃ patiḥ । karṇaśca dhārtarāṣṭrārthaṃ vardhayanti bhayaṃ mama ॥5-142-14॥
My fear increases because of the grandfather, the son of Śantanu, the teacher, and Karna, who are all supporting the sons of Dhritarashtra in battle.
nācāryaḥ kāmavāñśiṣyaiḥdroṇo yudhyeta jātu cit । pāṇḍaveṣu kathaṃ hārdaṃ kuryānna ca pitāmahaḥ ॥5-142-15॥
The teacher Drona, who is desirous with his disciples, would never fight. How could he show affection towards the Pandavas, and not the grandfather?
ayaṁ tvekō vṛthādṛṣṭirdhārtarāṣṭrasya durmateḥ । mohānuvartī satataṁ pāpō dveṣṭi ca pāṇḍavān ॥5-142-16॥
This one, however, is alone in his vain vision, being a deluded follower of Dhritarashtra's evil-minded son, and he always sinfully hates the Pandavas.
mahatyanarthe nirbandhī balavāṃśca viśeṣataḥ । karṇaḥ sadā pāṇḍavānāṃ tanme dahati sāmpratam ॥5-142-17॥
In this great calamity, Karna, who is insistent and especially strong, always opposes the Pandavas, and that burns me now.
āśaṁse tvadya karṇasya mano'haṁ pāṇḍavānprati । prasādayitumāsādya darśayantī yathātatham ॥5-142-18॥
Today, I hope to influence Karna's mind towards the Pandavas by approaching and showing things as they truly are.
toṣito bhagavānyatra durvāsā me varaṃ dadau । āhvānaṃ devasaṃyuktaṃ vasantyāḥ pitṛveśmani ॥5-142-19॥
The Lord Durvasa, being pleased, granted me a boon where an invitation involving the gods is present in the ancestral home of Vasantya.
sāham antaḥpure rājñaḥ kuntibhojapuraskṛtā । cintayantī bahuvidhaṃ hṛdayena vidūyatā ॥5-142-20॥
She, honored by Kuntibhoja, was in the inner chambers of the king, contemplating various matters with a troubled heart.
balābalaṃ ca mantrāṇāṃ brāhmaṇasya ca vāgbalam । strībhāvādbālabhāvācca cintayantī punaḥ punaḥ ॥5-142-21॥
Reflecting repeatedly on the strengths and weaknesses of the mantras and the eloquence of the Brahmin, considering the nature of women and children.
dhātryā viśrabdhayā guptā sakhījanavṛtā tadā । doṣaṃ pariharantī ca pituścāritrarakṣiṇī ॥5-142-22॥
She was then confidently protected by the nurse, surrounded by friends, avoiding any fault, and safeguarding her father's reputation.
kathaṁ nu sukṛtaṁ me syānnāparādhavatī katham । bhaveyamiti sañcintya brāhmaṇaṁ taṁ namasya ca ॥5-142-23॥
Reflecting on how my actions could be virtuous and free from fault, I offer my respects to that Brahmin.
kautūhalāttu taṃ labdhvā bāliśyādācaraṃ tadā । kanyā satī devamarkamāsādayamahaṃ tataḥ ॥5-142-24॥
Out of curiosity, the chaste maiden, having obtained him and acting out of foolishness, then approached the sun god, and then I followed.
yo'sau kānīnagarbho me putravatparivartitaḥ । kasmānna kuryādvacanaṃ pathyaṃ bhrātṛhitaṃ tathā ॥5-142-25॥
He who was born of an unmarried girl and whom I have treated like a son, why would he not follow the advice that is beneficial for his brother's welfare?
iti kuntī viniścitya kāryaṃ niścitamuttamam । kāryārthamabhiniryāya yayau bhāgīrathīṃ prati ॥5-142-26॥
Thus, having made up her mind about the best course of action, Kunti set out with determination towards the river Bhagirathi.
ātmajasya tatastasya ghṛṇinaḥ satyasaṅginaḥ । gaṅgātīre pṛthāśṛṇvadupādhyayananisvanam ॥5-142-27॥
Then, his son, known for his compassion and truthfulness, was on the bank of the Ganges, listening to the sound of Pṛthā's recitation.
prāṅmukhasyordhvabāhoḥ sā paryatiṣṭhata pṛṣṭhataḥ । japyāvasānaṃ kāryārthaṃ pratīkṣantī tapasvinī ॥5-142-28॥
The ascetic stood behind, facing east with her arms raised, waiting for the chanting to conclude for her purpose.
atiṣṭhatsūryatāpārtā karṇasyottaravāsasi । kauravyapatnī vārṣṇeyī padmamāleva śuṣyatī ॥5-142-29॥
The wife of the Kaurava, who was the daughter of Vrishni, stood in Karna's upper garment, afflicted by the sun's heat, withering like a lotus garland.
ā pṛṣṭhatāpājjaptvā sa parivṛtya yatavrataḥ । dṛṣṭvā kuntīmupātiṣṭhadabhivādya kṛtāñjaliḥ ॥ yathānyāyaṃ mahātejā mānī dharmabhṛtāṃ varaḥ ॥5-142-30॥
He, having turned around after muttering towards the heat of the back, saw Kunti and approached her with folded hands, saluting her. He was greatly radiant, honorable, and the best among the upholders of dharma, acting according to justice.
