08.049
Pancharatra and Core: The angered Arjuna, after taking advice from Krishna, insults Yudhishthira to keep his promise. Then, they all prepare to return to battle.
सञ्जय उवाच॥
Sanjaya said:
युधिष्ठिरेणैवमुक्तः कौन्तेयः श्वेतवाहनः। असिं जग्राह सङ्क्रुद्धो जिघांसुर्भरतर्षभम् ॥८-४९-१॥
Upon being addressed in this manner by Yudhishthira, Arjuna, the son of Kunti and known for his white horses, took up his sword in anger, intent on slaying the foremost of the Bharatas.
तस्य कोपं समुद्वीक्ष्य चित्तज्ञः केशवस्तदा। उवाच किमिदं पार्थ गृहीतः खड्ग इत्युत ॥८-४९-२॥
Keshava, understanding the mind, noticed his anger and said, "O son of Pritha, why have you taken up the sword?"
नेह पश्यामि योद्धव्यं तव किञ्चिद्धनञ्जय। ते ध्वस्ता धार्तराष्ट्रा हि सर्वे भीमेन धीमता ॥८-४९-३॥
"O Dhananjaya, I see no reason to fight here. Indeed, all the sons of Dhritarashtra have been destroyed by the wise Bhima."
अपयातोऽसि कौन्तेय राजा द्रष्टव्य इत्यपि। स राजा भवता दृष्टः कुशली च युधिष्ठिरः ॥८-४९-४॥
"You have left, O son of Kunti, and you should see the king. That king has been seen by you, and Yudhishthira is well."
तं दृष्ट्वा नृपशार्दूलं शार्दूलसमविक्रमम्। हर्षकाले तु सम्प्राप्ते कस्मात्त्वा मन्युराविशत् ॥८-४९-५॥
Upon seeing him, the tiger among kings, who is as mighty as a tiger, why did anger seize you at a time meant for joy?
न तं पश्यामि कौन्तेय यस्ते वध्यो भवेदिह। कस्माद्भवान्महाखड्गं परिगृह्णाति सत्वरम् ॥८-४९-६॥
O son of Kunti, I do not see anyone here who would be your slayer. Why then do you hastily take up the great sword?
तत्त्वा पृच्छामि कौन्तेय किमिदं ते चिकीर्षितम्। परामृशसि यत्क्रुद्धः खड्गमद्भुतविक्रम ॥८-४९-७॥
O son of Kunti, I inquire about your intentions. What is this that you plan, wielding the sword with such remarkable prowess in your anger?
एवमुक्तस्तु कृष्णेन प्रेक्षमाणो युधिष्ठिरम्। अर्जुनः प्राह गोविन्दं क्रुद्धः सर्प इव श्वसन् ॥८-४९-८॥
Arjuna, looking at Yudhishthira, spoke to Govinda with anger, breathing like a snake, after being addressed by Krishna.
दद गाण्डीवमन्यस्मा इति मां योऽभिचोदयेत्। छिन्द्यामहं शिरस्तस्य इत्युपांशुव्रतं मम ॥८-४९-९॥
My silent vow is that if anyone urges me to give the Gandiva bow to someone else, I will cut off their head.
तदुक्तोऽहमदीनात्मन्राज्ञामितपराक्रम। समक्षं तव गोविन्द न तत्क्षन्तुमिहोत्सहे ॥८-४९-१०॥
Having been addressed by the king of immense valor, I, who am not of a humble nature, in your presence, O Govinda, cannot bring myself to forgive that here.
तस्मादेनं वधिष्यामि राजानं धर्मभीरुकम्। प्रतिज्ञां पालयिष्यामि हत्वेमं नरसत्तमम् ॥ एतदर्थं मया खड्गो गृहीतो यदुनन्दन ॥८-४९-११॥
Therefore, I have resolved to kill this righteous king to uphold my vow. O descendant of Yadu, I have taken up the sword for this very purpose.
सोऽहं युधिष्ठिरं हत्वा सत्येऽप्यानृण्यतां गतः। विशोको विज्वरश्चापि भविष्यामि जनार्दन ॥८-४९-१२॥
Having slain Yudhishthira, I have truly become free from all debts. I will also be free from sorrow and distress, O Janardana.
किं वा त्वं मन्यसे प्राप्तमस्मिन्काले समुत्थिते। त्वमस्य जगतस्तात वेत्थ सर्वं गतागतम् ॥ तत्तथा प्रकरिष्यामि यथा मां वक्ष्यते भवान् ॥८-४९-१३॥
"What do you think has arisen at this time? You, father of this world, know all that has happened and will happen. I will act according to what you will tell me."
कृष्ण उवाच॥
Krishna spoke:
इदानीं पार्थ जानामि न वृद्धाः सेवितास्त्वया। अकाले पुरुषव्याघ्र संरम्भक्रिययानया ॥ न हि धर्मविभागज्ञः कुर्यादेवं धनञ्जय ॥८-४९-१४॥
"Now, O son of Pritha, I understand that you have not served the elders at an inappropriate time, O tiger among men, with this act of anger. Indeed, someone who understands the division of duty would not act in this way, O Dhananjaya."
अकार्याणां च कार्याणां संयोगं यः करोति वै। कार्याणामक्रियाणां च स पार्थ पुरुषाधमः ॥८-४९-१५॥
O son of Pritha, the one who mixes right and wrong actions, and actions with inactions, is considered the lowest among men.
अनुसृत्य तु ये धर्मं कवयः समुपस्थिताः। समासविस्तरविदां न तेषां वेत्थ निश्चयम् ॥८-४९-१६॥
"Following the path of duty, the poets who are present do not know the certainty of those who are versed in both the compendium and the expansion."
अनिश्चयज्ञो हि नरः कार्याकार्यविनिश्चये। अवशो मुह्यते पार्थ यथा त्वं मूढ एव तु ॥८-४९-१७॥
A man who cannot decide between what should be done and what should not be done becomes helpless and confused, just like you, O Arjuna, who are indeed deluded.
न हि कार्यमकार्यं वा सुखं ज्ञातुं कथञ्चन। श्रुतेन ज्ञायते सर्वं तच्च त्वं नावबुध्यसे ॥८-४९-१८॥
Indeed, you cannot know what is action or inaction, or what is happiness in any way. Everything is known through hearing, yet you do not comprehend that.
अविज्ञानाद्भवान्यच्च धर्मं रक्षति धर्मवित्। प्राणिनां हि वधं पार्थ धार्मिको नावबुध्यते ॥८-४९-१९॥
Due to ignorance, you, who are knowledgeable of duty, uphold it. However, O son of Pritha, a righteous person does not comprehend the act of killing living beings.
प्राणिनामवधस्तात सर्वज्यायान्मतो मम। अनृतं तु भवेद्वाच्यं न च हिंस्यात्कथञ्चन ॥८-४९-२०॥
O dear, I consider the killing of living beings to be the greatest of all sins. However, falsehood may be spoken, but one should never harm anyone in any way.
स कथं भ्रातरं ज्येष्ठं राजानं धर्मकोविदम्। हन्याद्भवान्नरश्रेष्ठ प्राकृतोऽन्यः पुमानिव ॥८-४९-२१॥
How could you, the best of men, kill your elder brother, the king who is well-versed in dharma, as if he were just another ordinary man?
अयुध्यमानस्य वधस्तथाशस्त्रस्य भारत। पराङ्मुखस्य द्रवतः शरणं वाभिगच्छतः ॥ कृताञ्जलेः प्रपन्नस्य न वधः पूज्यते बुधैः ॥८-४९-२२॥
O Bhārata, the wise do not honor the killing of someone who is not fighting, who is without a weapon, who turns away, who runs away, or who approaches for shelter with folded hands, having surrendered.
त्वया चैव व्रतं पार्थ बालेनैव कृतं पुरा। तस्मादधर्मसंयुक्तं मौढ्यात्कर्म व्यवस्यसि ॥८-४९-२३॥
O son of Pritha, you made a vow as a child in the past. Therefore, out of foolishness, you are deciding on an action that is connected with unrighteousness.
स गुरुं पार्थ कस्मात्त्वं हन्या धर्ममनुस्मरन्। असम्प्रधार्य धर्माणां गतिं सूक्ष्मां दुरन्वयाम् ॥८-४९-२४॥
O son of Pritha, why would you kill your teacher while remembering your duty, without considering the subtle and complex path of righteousness?
इदं धर्मरहस्यं च वक्ष्यामि भरतर्षभ। यद्ब्रूयात्तव भीष्मो वा धर्मज्ञो वा युधिष्ठिरः ॥८-४९-२५॥
I will reveal to you, O best of the Bharatas, this secret of dharma, which either Bhishma or Yudhishthira, the knower of dharma, would convey to you.
विदुरो वा तथा क्षत्ता कुन्ती वापि यशस्विनी। तत्ते वक्ष्यामि तत्त्वेन तन्निबोध धनञ्जय ॥८-४९-२६॥
Vidura, the minister, or the illustrious Kunti, I will tell you the truth about that, understand it, Dhananjaya.
सत्यस्य वचनं साधु न सत्याद्विद्यते परम्। तत्त्वेनैतत्सुदुर्ज्ञेयं यस्य सत्यमनुष्ठितम् ॥८-४९-२७॥
The speech of truth is virtuous; nothing surpasses truth. In essence, it is very difficult to comprehend for one who practices truth.
भवेत्सत्यमवक्तव्यं वक्तव्यमनृतं भवेत्। सर्वस्वस्यापहारे तु वक्तव्यमनृतं भवेत् ॥८-४९-२८॥
Truth should not be spoken when it leads to harm, but in the case of theft of all possessions, speaking falsehood is justified.
प्राणात्यये विवाहे च वक्तव्यमनृतं भवेत्। यत्रानृतं भवेत्सत्यं सत्यं चाप्यनृतं भवेत् ॥८-४९-२९॥
In situations of life and death or marriage, it is permissible to speak falsehoods. In such contexts, what is false may be considered true, and what is true may also be considered false.
तादृशं पश्यते बालो यस्य सत्यमनुष्ठितम्। सत्यानृते विनिश्चित्य ततो भवति धर्मवित् ॥८-४९-३०॥
A child perceives someone whose truth is upheld. By discerning between truth and falsehood, he becomes wise in the ways of dharma.
किमाश्चर्यं कृतप्रज्ञः पुरुषोऽपि सुदारुणः। सुमहत्प्राप्नुयात्पुण्यं बलाकोऽन्धवधादिव ॥८-४९-३१॥
It is astonishing that even a wise man can be very cruel, just as a crane might gain great merit from killing the blind.
किमाश्चर्यं पुनर्मूढो धर्मकामोऽप्यपण्डितः। सुमहत्प्राप्नुयात्पापमापगामिव कौशिकः ॥८-४९-३२॥
What a wonder it is that even a foolish and unwise person like Kausika, who desires righteousness, may end up committing great sins, just like a river flows.
अर्जुन उवाच॥
Arjuna said:
आचक्ष्व भगवन्नेतद्यथा विद्यामहं तथा। बलाकान्धाभिसम्बद्धं नदीनां कौशिकस्य च ॥८-४९-३३॥
O Lord, please tell me how I may understand this, related to the blind crane and the rivers of Kauśika.
कृष्ण उवाच॥
Krishna spoke:
मृगव्याधोऽभवत्कश्चिद्बलाको नाम भारत। यात्रार्थं पुत्रदारस्य मृगान्हन्ति न कामतः ॥८-४९-३४॥
There was a hunter named Balaka, O Bharata, who hunted deer not out of desire but to provide for his family during their journey.
सोऽन्धौ च मातापितरौ बिभर्त्यन्यांश्च संश्रितान्। स्वधर्मनिरतो नित्यं सत्यवागनसूयकः ॥८-४९-३५॥
He takes care of his blind parents and other dependents, always devoted to his duties, speaking the truth and free from envy.
स कदाचिन्मृगाँल्लिप्सुर्नान्वविन्दत्प्रयत्नवान्। अथापश्यत्स पीतोदं श्वापदं घ्राणचक्षुषम् ॥८-४९-३६॥
Once, he desired to catch deer but could not find them despite his efforts. Then he saw a wild animal drinking water, using its nose and eyes.
अदृष्टपूर्वमपि तत्सत्त्वं तेन हतं तदा। अन्वेव च ततो व्योम्नः पुष्पवर्षमवापतत् ॥८-४९-३७॥
The being, which had never been seen before, was slain by him at that moment. Following this, a rain of flowers descended from the heavens.
अप्सरोगीतवादित्रैर्नादितं च मनोरमम्। विमानमागमत्स्वर्गान्मृगव्याधनिनीषया ॥८-४९-३८॥
The chariot, filled with the enchanting music and songs of celestial nymphs, descended from heaven with the purpose of hunting deer.
तद्भूतं सर्वभूतानामभावाय किलार्जुन। तपस्तप्त्वा वरं प्राप्तं कृतमन्धं स्वयम्भुवा ॥८-४९-३९॥
Indeed, Arjuna, that being performed penance and obtained a boon for the destruction of all beings, and was made blind by the self-existent.
तद्धत्वा सर्वभूतानामभावकृतनिश्चयम्। ततो बलाकः स्वरगादेवं धर्मः सुदुर्विदः ॥८-४९-४०॥
After killing that which ensured the non-existence of all beings, Balaka descended from heaven, realizing that dharma is indeed hard to comprehend.
कौशिकोऽप्यभवद्विप्रस्तपस्वी न बहुश्रुतः। नदीनां सङ्गमे ग्रामाददूरे स किलावसत् ॥८-४९-४१॥
Kausika, though a Brahmin and an ascetic, was not well-learned. He lived near the village at the confluence of rivers.
सत्यं मया सदा वाच्यमिति तस्याभवद्व्रतम्। सत्यवादीति विख्यातः स तदासीद्धनञ्जय ॥८-४९-४२॥
Dhananjaya had a vow that he would always speak the truth. Thus, he became famous as a truth-speaker.
अथ दस्युभयात्केचित्तदा तद्वनमाविशन्। दस्यवोऽपि गताः क्रूरा व्यमार्गन्त प्रयत्नतः ॥८-४९-४३॥
Then, due to the fear of robbers, some people entered the forest. The cruel robbers also went there and searched diligently.
अथ कौशिकमभ्येत्य प्राहुस्तं सत्यवादिनम्। कतमेन पथा याता भगवन्बहवो जनाः ॥ सत्येन पृष्टः प्रब्रूहि यदि तान्वेत्थ शंस नः ॥८-४९-४४॥
Then, they approached Kaushika and said to him, "O truthful one, please tell us by which path many people have gone, if you know, truthfully inform us."
स पृष्टः कौशिकः सत्यं वचनं तानुवाच ह। बहुवृक्षलतागुल्ममेतद्वनमुपाश्रिताः ॥ ततस्ते तान्समासाद्य क्रूरा जघ्नुरिति श्रुतिः ॥८-४९-४५॥
Kausika, when asked, truthfully told them that the forest, dense with trees, creepers, and bushes, was their refuge. Consequently, the cruel ones found them and killed them, as the story goes.
तेनाधर्मेण महता वाग्दुरुक्तेन कौशिकः। गतः सुकष्टं नरकं सूक्ष्मधर्मेष्वकोविदः ॥ अप्रभूतश्रुतो मूढो धर्माणामविभागवित् ॥८-४९-४६॥
Due to his great unrighteousness and evil speech, Kausika, who was unskilled in subtle duties and ignorant of the distinctions of duties, suffered greatly in hell, being of little learning and foolish.
वृद्धानपृष्ट्वा संदेहं महच्छ्वभ्रमितोऽर्हति। तत्र ते लक्षणोद्देशः कश्चिदेव भविष्यति ॥८-४९-४७॥
Without consulting the elders, one is bound to be greatly confused. There, you will indeed have some description of the characteristics.
दुष्करं परमज्ञानं तर्केणात्र व्यवस्यति। श्रुतिर्धर्म इति ह्येके वदन्ति बहवो जनाः ॥८-४९-४८॥
The supreme knowledge is challenging to determine through reasoning alone. Some assert that the Vedas represent duty, and this is a belief held by many people.
न त्वेतत्प्रतिसूयामि न हि सर्वं विधीयते। प्रभवार्थाय भूतानां धर्मप्रवचनं कृतम् ॥८-४९-४९॥
"But I do not reveal this, as not everything is predetermined. The teachings on dharma are given for the creation and purpose of beings."
धारणाद्धर्ममित्याहुर्धर्मो धारयति प्रजाः। यः स्याद्धारणसंयुक्तः स धर्म इति निश्चयः ॥८-४९-५०॥
"Dharma" is so called because it sustains; dharma supports all beings. That which is associated with sustaining is certainly dharma.
येऽन्यायेन जिहीर्षन्तो जना इच्छन्ति कर्हिचित्। अकूजनेन चेन्मोक्षो नात्र कूजेत्कथञ्चन ॥८-४९-५१॥
Those who wish to conquer others unjustly sometimes desire liberation without making any noise. If liberation is not achieved here, one should not make noise in any way.
अवश्यं कूजितव्यं वा शङ्केरन्वाप्यकूजतः। श्रेयस्तत्रानृतं वक्तुं सत्यादिति विचारितम् ॥८-४९-५२॥
It is considered that sometimes it is better to speak a falsehood than the truth, especially when silence or doubt prevails.
प्राणात्यये विवाहे वा सर्वज्ञातिधनक्षये। नर्मण्यभिप्रवृत्ते वा प्रवक्तव्यं मृषा भवेत् ॥ अधर्मं नात्र पश्यन्ति धर्मतत्त्वार्थदर्शिनः ॥८-४९-५३॥
In situations of life danger, marriage, or complete loss of relatives' wealth, or when engaged in jest, speaking falsely may be permissible. Those who understand the essence of righteousness do not see it as unrighteous here.
यः स्तेनैः सह सम्बन्धान्मुच्यते शपथैरपि। श्रेयस्तत्रानृतं वक्तुं तत्सत्यमविचारितम् ॥८-४९-५४॥
It is better for one who is freed from association with thieves, even by taking oaths, to speak falsehood there than to speak a truth that is not considered.
न च तेभ्यो धनं देयं शक्ये सति कथञ्चन। पापेभ्यो हि धनं दत्तं दातारमपि पीडयेत् ॥ तस्माद्धर्मार्थमनृतमुक्त्वा नानृतवाग्भवेत् ॥८-४९-५५॥
Wealth should never be given to the wicked, as it harms even the giver. Therefore, one should not speak falsehood, even for the sake of righteousness.
एष ते लक्षणोद्देशः समुद्दिष्टो यथाविधि। एतच्छ्रुत्वा ब्रूहि पार्थ यदि वध्यो युधिष्ठिरः ॥८-४९-५६॥
This is the description of the characteristics as explained according to the rules. After hearing this, tell me, O Arjuna, if Yudhishthira should be killed.
अर्जुन उवाच॥
Arjuna said:
यथा ब्रूयान्महाप्राज्ञो यथा ब्रूयान्महामतिः। हितं चैव यथास्माकं तथैतद्वचनं तव ॥८-४९-५७॥
The greatly wise and the great intellect should speak in a manner that is beneficial to us, and so is your speech.
भवान्मातृसमोऽस्माकं तथा पितृसमोऽपि च। गतिश्च परमा कृष्ण तेन ते वाक्यमद्भुतम् ॥८-४९-५८॥
You are as dear to us as a mother and a father, O Krishna, and you are our supreme refuge. Therefore, your words are truly wonderful.
न हि ते त्रिषु लोकेषु विद्यतेऽविदितं क्वचित्। तस्माद्भवान्परं धर्मं वेद सर्वं यथातथम् ॥८-४९-५९॥
"There is nothing unknown to you in all the three worlds. Hence, you understand the supreme duty in its entirety."
अवध्यं पाण्डवं मन्ये धर्मराजं युधिष्ठिरम्। तस्मिन्समयसंयोगे ब्रूहि किञ्चिदनुग्रहम् ॥ इदं चापरमत्रैव शृणु हृत्स्थं विवक्षितम् ॥८-४९-६०॥
I believe that the Pandava Yudhishthira, the righteous king, is invincible. At that opportune moment, please express some favor. Also, here, listen to another thought that is intended from the heart.
जानासि दाशार्ह मम व्रतं त्वं; यो मां ब्रूयात्कश्चन मानुषेषु। अन्यस्मै त्वं गाण्डिवं देहि पार्थ; यस्त्वत्तोऽस्त्रैर्भविता वा विशिष्टः ॥८-४९-६१॥
You are aware, O descendant of the Daśārha dynasty, of my vow: if anyone among men were to tell me to give the Gāṇḍiva bow to another, O son of Pṛthā, it would only be to someone superior to you in the use of weapons.
हन्यामहं केशव तं प्रसह्य; भीमो हन्यात्तूबरकेति चोक्तः। तन्मे राजा प्रोक्तवांस्ते समक्षं; धनुर्देहीत्यसकृद्वृष्णिसिंह ॥८-४९-६२॥
I declared to Keshava that I would kill him by force; Bhima was also said to have killed Baraka. The king told me in your presence, O lion of the Vrishni clan, to repeatedly hand over the bow.
तं हत्वा चेत्केशव जीवलोके; स्थाता कालं नाहमप्यल्पमात्रम्। सा च प्रतिज्ञा मम लोकप्रबुद्धा; भवेत्सत्या धर्मभृतां वरिष्ठ ॥ यथा जीवेत्पाण्डवोऽहं च कृष्ण; तथा बुद्धिं दातुमद्यार्हसि त्वम् ॥८-४९-६३॥
O Keśava, if I kill him and remain in the world of the living, I will not even for a moment. That vow of mine, known in the world, will become true, O best of the upholders of dharma. As long as Pāṇḍava and I live, O Kṛṣṇa, you should give your wisdom today.
वासुदेव उवाच॥
Vasudeva said:
राजा श्रान्तो जगतो विक्षतश्च; कर्णेन सङ्ख्ये निशितैर्बाणसङ्घैः। तस्मात्पार्थ त्वां परुषाण्यवोच; त्कर्णे द्यूतं ह्यद्य रणे निबद्धम् ॥८-४९-६४॥
The king, weary and injured by Karna's sharp arrows in the battle, thus, O Arjuna, addressed harsh words to Karna; for today, the contest is set in the battlefield.
तस्मिन्हते कुरवो निर्जिताः स्यु; रेवम्बुद्धिः पार्थिवो धर्मपुत्रः। यदावमानं लभते महान्तं; तदा जीवन्मृत इत्युच्यते सः ॥८-४९-६५॥
In that situation, the Kurus would be conquered; this reflects the wisdom of the king, the son of Dharma. When he is greatly disrespected, he is referred to as 'living dead'.
तन्मानितः पार्थिवोऽयं सदैव; त्वया सभीमेन तथा यमाभ्याम्। वृद्धैश्च लोके पुरुषप्रवीरै; स्तस्यावमानं कलया त्वं प्रयुङ्क्ष्व ॥८-४९-६६॥
"This king, always honored by you along with Bhima and Yama, and respected by the elders and the best of men in the world; you should skillfully apply his disrespect."
त्वमित्यत्रभवन्तं त्वं ब्रूहि पार्थ युधिष्ठिरम्। त्वमित्युक्तो हि निहतो गुरुर्भवति भारत ॥८-४९-६७॥
"You should address the honorable Yudhishthira as 'you', O son of Pritha. When addressed as 'you', indeed, the teacher is considered defeated, O Bharata."
एवमाचर कौन्तेय धर्मराजे युधिष्ठिरे। अधर्मयुक्तं संयोगं कुरुष्वैवं कुरूद्वह ॥८-४९-६८॥
"O son of Kunti, act in accordance with the king of dharma, Yudhishthira. Engage in the unrighteous union as instructed, O best of the Kurus."
अथर्वाङ्गिरसी ह्येषा श्रुतीनामुत्तमा श्रुतिः। अविचार्यैव कार्यैषा श्रेयःकामैर्नरैः सदा ॥८-४९-६९॥
This is indeed the supreme revelation among the Vedas, specifically of Atharva and Angiras. It should always be followed by those who seek welfare, without any deliberation.
वधो ह्ययं पाण्डव धर्मराज्ञ; स्त्वत्तो युक्तो वेत्स्यते चैवमेषः। ततोऽस्य पादावभिवाद्य पश्चा; च्छमं ब्रूयाः सान्त्वपूर्वं च पार्थम् ॥८-४९-७०॥
O son of Pandu, the killing of the king of dharma is indeed proper from you and will certainly be known. Then, after saluting his feet, you should speak to Arjuna with conciliation and ask for forgiveness.
भ्राता प्राज्ञस्तव कोपं न जातु; कुर्याद्राजा कञ्चन पाण्डवेयः। मुक्तोऽनृताद्भ्रातृवधाच्च पार्थ; हृष्टः कर्णं त्वं जहि सूतपुत्रम् ॥८-४९-७१॥
Brother, the wise one, should never provoke your anger; no king, any son of Pandu, should do so. O son of Pritha, having been freed from falsehood and fratricide, you joyfully slay Karna, the son of a charioteer.
सञ्जय उवाच॥
Sanjaya said:
इत्येवमुक्तस्तु जनार्दनेन; पार्थः प्रशस्याथ सुहृद्वधं तम्। ततोऽब्रवीदर्जुनो धर्मराज; मनुक्तपूर्वं परुषं प्रसह्य ॥८-४९-७२॥
Upon hearing these words from Janardana, Partha praised the act of killing a friend. Then Arjuna, addressing Dharmaraja, forcefully spoke harsh words that had never been uttered before.
मा त्वं राजन्व्याहर व्याहरत्सु; न तिष्ठसे क्रोशमात्रे रणार्धे। भीमस्तु मामर्हति गर्हणाय; यो युध्यते सर्वयोधप्रवीरः ॥८-४९-७३॥
"O king, do not speak while others are speaking; you do not even stand a shout's distance in the midst of battle. But Bhima, who fights as the greatest of all warriors, deserves censure from me."
काले हि शत्रून्प्रतिपीड्य सङ्ख्ये; हत्वा च शूरान्पृथिवीपतींस्तान्। यः कुञ्जराणामधिकं सहस्रं; हत्वानदत्तुमुलं सिंहनादम् ॥८-४९-७४॥
In due course, having defeated the enemies in battle and slain the heroic kings of the earth, he, who had slain more than a thousand elephants, let out a mighty lion's roar.
सुदुष्करं कर्म करोति वीरः; कर्तुं यथा नार्हसि त्वं कदाचित्। रथादवप्लुत्य गदां परामृशं; स्तया निहन्त्यश्वनरद्विपान्रणे ॥८-४९-७५॥
The hero undertakes a task that is extremely difficult; something you should never attempt. He leaps from the chariot, seizes the mace, and with it, slays horses, men, and elephants on the battlefield.
वरासिना वाजिरथाश्वकुञ्जरां; स्तथा रथाङ्गैर्धनुषा च हन्त्यरीन्। प्रमृद्य पद्भ्यामहितान्निहन्ति यः; पुनश्च दोर्भ्यां शतमन्युविक्रमः ॥८-४९-७६॥
The valiant Indra, with his sword, slays horses, chariots, and elephants. He also uses chariot wheels and a bow to defeat his enemies. Crushing them underfoot, he destroys them again with his mighty arms.
महाबलो वैश्रवणान्तकोपमः; प्रसह्य हन्ता द्विषतां यथार्हम्। स भीमसेनोऽर्हति गर्हणां मे; न त्वं नित्यं रक्ष्यसे यः सुहृद्भिः ॥८-४९-७७॥
Bhimasena, who possesses great strength and is comparable to Kubera and Yama, is the one who forcibly kills enemies as they deserve. He deserves my reproach, not you, who are always protected by friends.
महारथान्नागवरान्हयांश्च; पदातिमुख्यानपि च प्रमथ्य। एको भीमो धार्तराष्ट्रेषु मग्नः; स मामुपालब्धुमरिंदमोऽर्हति ॥८-४९-७८॥
Bhima, having single-handedly crushed the great charioteers, elephants, horses, and chief foot soldiers, finds himself immersed among the sons of Dhritarashtra and deserves to reproach me, the subduer of foes.
कलिङ्गवङ्गाङ्गनिषादमागधा; न्सदामदान्नीलबलाहकोपमान्। निहन्ति यः शत्रुगणाननेकशः; स माभिवक्तुं प्रभवत्यनागसम् ॥८-४९-७९॥
The one who conquers the regions of Kalinga, Vanga, Anga, Nishada, and Magadha, always remaining unconquered and comparable to blue clouds, is able to defeat numerous enemy groups repeatedly; he is capable of addressing the innocent.
सयुक्तमास्थाय रथं हि काले; धनुर्विकर्षञ्शरपूर्णमुष्टिः। सृजत्यसौ शरवर्षाणि वीरो; महाहवे मेघ इवाम्बुधाराः ॥८-४९-८०॥
The hero, having mounted the well-prepared chariot at the opportune moment, draws his bow with a fist full of arrows and releases showers of arrows like a cloud pouring streams of water in the great battle.
बलं तु वाचि द्विजसत्तमानां; क्षात्रं बुधा बाहुबलं वदन्ति। त्वं वाग्बलो भारत निष्ठुरश्च; त्वमेव मां वेत्सि यथाविधोऽहम् ॥८-४९-८१॥
The true strength of the best of the twice-born lies in their words, while the wise recognize the kshatriya's strength as that of the arms. You, O Bharata, are strong in speech and harsh, and you alone truly understand me.
यतामि नित्यं तव कर्तुमिष्टं; दारैः सुतैर्जीवितेनात्मना च। एवं च मां वाग्विशिखैर्निहंसि; त्वत्तः सुखं न वयं विद्म किञ्चित् ॥८-४९-८२॥
I constantly endeavor to fulfill your wishes with my family, life, and self. Yet, you wound me with your harsh words; we find no happiness in you.
अवामंस्था मां द्रौपदीतल्पसंस्थो; महारथान्प्रतिहन्मि त्वदर्थे। तेनातिशङ्की भारत निष्ठुरोऽसि; त्वत्तः सुखं नाभिजानामि किञ्चित् ॥८-४९-८३॥
You ignored me while lying on Draupadi's bed; I will fight the great warriors for your sake. Thus, O Bharata, you are very suspicious and harsh; I do not know any happiness from you.
प्रोक्तः स्वयं सत्यसन्धेन मृत्यु; स्तव प्रियार्थं नरदेव युद्धे। वीरः शिखण्डी द्रौपदोऽसौ महात्मा; मयाभिगुप्तेन हतश्च तेन ॥८-४९-८४॥
The truthful Death himself declared, for your sake, O king, in battle. The hero Śikhaṇḍī, son of Drupada, this great soul, was protected by me but was killed by him.
न चाभिनन्दामि तवाधिराज्यं; यतस्त्वमक्षेष्वहिताय सक्तः। स्वयं कृत्वा पापमनार्यजुष्ट; मेभिर्युद्धे तर्तुमिच्छस्यरींस्तु ॥८-४९-८५॥
I do not commend your rule, as you are engrossed in gambling, causing harm. Having committed sin yourself, which is unworthy of the noble, you wish to confront enemies with me in battle.
अक्षेषु दोषा बहवो विधर्माः; श्रुतास्त्वया सहदेवोऽब्रवीद्यान्। तान्नैषि सन्तर्तुमसाधुजुष्टा; न्येन स्म सर्वे निरयं प्रपन्नाः ॥८-४९-८६॥
Sahadeva has informed you of the many faults and unrighteous acts associated with dice. Those who do not avoid these wicked associations inevitably end up in hell, as justice prevails.
त्वं देविता त्वत्कृते राज्यनाश; स्त्वत्सम्भवं व्यसनं नो नरेन्द्र। मास्मान्क्रूरैर्वाक्प्रतोदैस्तुद त्वं; भूयो राजन्कोपयन्नल्पभाग्यान् ॥८-४९-८७॥
O goddess, it is for your sake that the kingdom has been destroyed; the calamity has originated from you, our king. Do not pierce us with harsh words as goads, O king, as it only serves to anger those who are already unfortunate.
एता वाचः परुषाः सव्यसाची; स्थिरप्रज्ञं श्रावयित्वा ततक्ष। तदानुतेपे सुरराजपुत्रो; विनिःश्वसंश्चाप्यसिमुद्बबर्ह ॥८-४९-८८॥
Savyasachi spoke harsh words to the steadfast, and cut. Then the son of the king of gods regretted his actions, sighed, and raised his sword.
तमाह कृष्णः किमिदं पुनर्भवा; न्विकोशमाकाशनिभं करोत्यसिम्। प्रब्रूहि सत्यं पुनरुत्तरं विधे; र्वचः प्रवक्ष्याम्यहमर्थसिद्धये ॥८-४९-८९॥
Krishna said to him: "What is this that you are doing again, making a sword with a sheath that resembles the sky? Tell me the truth once more, and I will speak the words of destiny to clarify the purpose."
इत्येव पृष्टः पुरुषोत्तमेन; सुदुःखितः केशवमाह वाक्यम्। अहं हनिष्ये स्वशरीरमेव; प्रसह्य येनाहितमाचरं वै ॥८-४९-९०॥
Thus, when asked by the best of men, the very sorrowful one said to Keshava: "I will forcibly kill my own body, for I have indeed committed harm."
निशम्य तत्पार्थवचोऽब्रवीदिदं; धनञ्जयं धर्मभृतां वरिष्ठः। प्रब्रूहि पार्थ स्वगुणानिहात्मन; स्तथा स्वहार्दं भवतीह सद्यः ॥८-४९-९१॥
Upon hearing those words from the son of Pritha, the greatest among the upholders of dharma addressed Arjuna: "O son of Pritha, immediately speak of your qualities and your heart here."
तथास्तु कृष्णेत्यभिनन्द्य वाक्यं; धनञ्जयः प्राह धनुर्विनाम्य। युधिष्ठिरं धर्मभृतां वरिष्ठं; शृणुष्व राजन्निति शक्रसूनुः ॥८-४९-९२॥
Arjuna, having praised Krishna's words, bent his bow and addressed Yudhishthira, the greatest upholder of dharma, saying, "Listen, O king," as the son of Indra spoke:
न मादृशोऽन्यो नरदेव विद्यते; धनुर्धरो देवमृते पिनाकिनम्। अहं हि तेनानुमतो महात्मना; क्षणेन हन्यां सचराचरं जगत् ॥८-४९-९३॥
There is no archer like me, O king, except for the god Pinākin (Shiva). If the great soul permits, I could destroy the entire world, both moving and non-moving, in an instant.
मया हि राजन्सदिगीश्वरा दिशो; विजित्य सर्वा भवतः कृता वशे। स राजसूयश्च समाप्तदक्षिणः; सभा च दिव्या भवतो ममौजसा ॥८-४९-९४॥
O king, I have conquered all directions along with their lords and brought them under your control. The Rājasūya sacrifice with its completed offerings and the divine assembly are yours through my power.
पाणौ पृषत्का लिखिता ममेमे; धनुश्च सङ्ख्ये विततं सबाणम्। पादौ च मे सशरौ सहध्वजौ; न मादृशं युद्धगतं जयन्ति ॥८-४९-९५॥
In my hands are arrows inscribed with my name; my bow is stretched with arrows in battle. My feet are adorned with arrows and banners; those like me who have gone to battle do not achieve victory.
हता उदीच्या निहताः प्रतीच्याः; प्राच्या निरस्ता दाक्षिणात्या विशस्ताः। संशप्तकानां किञ्चिदेवावशिष्टं; सर्वस्य सैन्यस्य हतं मयार्धम् ॥८-४९-९६॥
The northern forces have been killed, the western forces slain; the eastern forces have been driven away, and the southern forces destroyed. Of the Saṃśaptakas, only a small portion remains; I have killed half of the entire army.
शेते मया निहता भारती च; चमू राजन्देवचमूप्रकाशा। ये नास्त्रज्ञास्तानहं हन्मि शस्त्रै; स्तस्माल्लोकं नेह करोमि भस्मसात् ॥८-४९-९७॥
Bharati lies slain by me; the army, O king, is illuminated by the divine army. Those who are not skilled in weapons, I kill with weapons; therefore, I do not turn the world here into ashes.
इत्येवमुक्त्वा पुनराह पार्थो; युधिष्ठिरं धर्मभृतां वरिष्ठम्। अप्यपुत्रा तेन राधा भवित्री; कुन्ती मया वा तदृतं विद्धि राजन् ॥ प्रसीद राजन्क्षम यन्मयोक्तं; काले भवान्वेत्स्यति तन्नमस्ते ॥८-४९-९८॥
Arjuna, after speaking thus, addressed Yudhishthira, the greatest among those who uphold dharma, saying that even if Radha becomes childless by him or Kunti by Arjuna, it should be known as the truth. He requested Yudhishthira to be pleased and forgive what he had spoken, assuring him that in time he would understand the truth of his words. Arjuna concluded with salutations to Yudhishthira.
प्रसाद्य राजानममित्रसाहं; स्थितोऽब्रवीच्चैनमभिप्रपन्नः। याम्येष भीमं समरात्प्रमोक्तुं; सर्वात्मना सूतपुत्रं च हन्तुम् ॥८-४९-९९॥
Having pleased King Amitrasaha, he stood and said to him: "I am going to free Bhima from the battle and to kill the son of a charioteer with all my strength."
तव प्रियार्थं मम जीवितं हि; ब्रवीमि सत्यं तदवेहि राजन्। इति प्रायादुपसङ्गृह्य पादौ; समुत्थितो दीप्ततेजाः किरीटी ॥ नेदं चिरात्क्षिप्रमिदं भविष्य; त्यावर्ततेऽसावभियामि चैनम् ॥८-४९-१००॥
"For your sake, my life is indeed; I speak the truth, know this, O king." Thus, having embraced the feet, the crowned one with blazing energy rose and departed. "This will not take long; he returns quickly, and I go to meet him."
एतच्छ्रुत्वा पाण्डवो धर्मराजो; भ्रातुर्वाक्यं परुषं फल्गुनस्य। उत्थाय तस्माच्छयनादुवाच; पार्थं ततो दुःखपरीतचेताः ॥८-४९-१०१॥
Upon hearing this, Dharmaraja, the Pāṇḍava, rose from his bed and, with a mind troubled by sorrow, spoke to Partha about the harsh words of his brother Phalguna.
कृतं मया पार्थ यथा न साधु; येन प्राप्तं व्यसनं वः सुघोरम्। तस्माच्छिरश्छिन्द्धि ममेदमद्य; कुलान्तकस्याधमपूरुषस्य ॥८-४९-१०२॥
O son of Pritha, what I have done was not good, as it has brought upon you a very terrible distress. Therefore, today, cut off my head, for I am the destroyer of the family, the lowest of men.
पापस्य पापव्यसनान्वितस्य; विमूढबुद्धेरलसस्य भीरोः। वृद्धावमन्तुः परुषस्य चैव; किं ते चिरं मामनुवृत्य रूक्षम् ॥८-४९-१०३॥
What benefit do you gain by following me, who is sinful, afflicted with sinful habits, deluded-minded, lazy, cowardly, disrespectful to the elderly, harsh, and indeed harsh for a long time?
गच्छाम्यहं वनमेवाद्य पापः; सुखं भवान्वर्ततां मद्विहीनः। योग्यो राजा भीमसेनो महात्मा; क्लीबस्य वा मम किं राज्यकृत्यम् ॥८-४९-१०४॥
I am going to the forest today as I am a sinner; may you live happily without me. Bhimasena, the great soul, is the worthy king; what is the purpose of ruling for someone as weak as me?
न चास्मि शक्तः परुषाणि सोढुं; पुनस्तवेमानि रुषान्वितस्य। भीमोऽस्तु राजा मम जीवितेन; किं कार्यमद्यावमतस्य वीर ॥८-४९-१०५॥
I cannot endure harsh words any longer, especially those filled with your anger. Let Bhima be the king in my place; what use is my life today, as an insulted hero?
इत्येवमुक्त्वा सहसोत्पपात; राजा ततस्तच्छयनं विहाय। इयेष निर्गन्तुमथो वनाय; तं वासुदेवः प्रणतोऽभ्युवाच ॥८-४९-१०६॥
After speaking in this manner, the king suddenly got up from his bed, intending to go to the forest. Vasudeva, bowing down, spoke to him.
राजन्विदितमेतत्ते यथा गाण्डीवधन्वनः। प्रतिज्ञा सत्यसन्धस्य गाण्डीवं प्रति विश्रुता ॥८-४९-१०७॥
O king, you are aware of the famous vow of the wielder of the Gandiva bow, who is known for his truthfulness, regarding the Gandiva bow.
ब्रूयाद्य एवं गाण्डीवं देह्यन्यस्मै त्वमित्युत। स वध्योऽस्य पुमाँल्लोके त्वया चोक्तोऽयमीदृशम् ॥८-४९-१०८॥
One who says, "Give the Gandiva to another, you indeed," is deserving of death in this world, as you have declared.
अतः सत्यां प्रतिज्ञां तां पार्थेन परिरक्षता। मच्छन्दादवमानोऽयं कृतस्तव महीपते ॥ गुरूणामवमानो हि वध इत्यभिधीयते ॥८-४९-१०९॥
Therefore, Arjuna is upholding that true promise. By my will, this insult has been inflicted upon you, O king. It is said that insulting the elders leads to destruction.
तस्मात्त्वं वै महाबाहो मम पार्थस्य चोभयोः। व्यतिक्रममिमं राजन्सङ्क्षमस्वार्जुनं प्रति ॥८-४९-११०॥
Therefore, O mighty-armed one, please forgive this transgression of both myself and Arjuna towards you, O king.
शरणं त्वां महाराज प्रपन्नौ स्व उभावपि। क्षन्तुमर्हसि मे राजन्प्रणतस्याभियाचतः ॥८-४९-१११॥
"O great king, both of us have surrendered to you for refuge. You should forgive my request, O king, as I bow down to you."
राधेयस्याद्य पापस्य भूमिः पास्यति शोणितम्। सत्यं ते प्रतिजानामि हतं विद्ध्यद्य सूतजम् ॥ यस्येच्छसि वधं तस्य गतमेवाद्य जीवितम् ॥८-४९-११२॥
Today, the earth will drink the blood of the sinful Radheya. I assure you, the son of a charioteer is already slain. The one whose death you desire, his life is already over today.
इति कृष्णवचः श्रुत्वा धर्मराजो युधिष्ठिरः। ससम्भ्रमं हृषीकेशमुत्थाप्य प्रणतं तदा ॥ कृताञ्जलिमिदं वाक्यमुवाचानन्तरं वचः ॥८-४९-११३॥
Upon hearing Krishna's words, Dharmaraja Yudhishthira, agitated, raised the bowed Hrishikesha and then, with folded hands, spoke these words.
एवमेतद्यथात्थ त्वमस्त्येषोऽतिक्रमो मम। अनुनीतोऽस्मि गोविन्द तारितश्चाद्य माधव ॥ मोक्षिता व्यसनाद्घोराद्वयमद्य त्वयाच्युत ॥८-४९-११४॥
"Indeed, as you have stated, this is my transgression. I have been consoled, O Govinda, and saved today, O Madhava. We have been freed from terrible distress today by you, O Acyuta."
भवन्तं नाथमासाद्य आवां व्यसनसागरात्। घोरादद्य समुत्तीर्णावुभावज्ञानमोहितौ ॥८-४९-११५॥
Having approached you, our lord and master, today we have both crossed over the terrible ocean of distress, despite being deluded by ignorance.
त्वद्बुद्धिप्लवमासाद्य दुःखशोकार्णवाद्वयम्। समुत्तीर्णाः सहामात्याः सनाथाः स्म त्वयाच्युत ॥८-४९-११६॥
By reaching the boat of your wisdom, we, along with the ministers, have crossed the dual ocean of sorrow and grief, being protected by you, O Achyuta.
