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.
sañjaya uvāca॥
Sanjaya said:
yudhiṣṭhireṇaivamuktaḥ kaunteyaḥ śvetavāhanaḥ। asiṃ jagrāha saṅkruddho jighāṃsurbharatarṣabham ॥8-49-1॥
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.
tasya kopaṁ samudvīkṣya cittajñaḥ keśavastadā। uvāca kimidaṁ pārtha gṛhītaḥ khaḍga ityuta ॥8-49-2॥
Keshava, understanding the mind, noticed his anger and said, "O son of Pritha, why have you taken up the sword?"
neha paśyāmi yoddhavyaṃ tava kiñciddhanañjaya। te dhvastā dhārtarāṣṭrā hi sarve bhīmena dhīmatā ॥8-49-3॥
"O Dhananjaya, I see no reason to fight here. Indeed, all the sons of Dhritarashtra have been destroyed by the wise Bhima."
apayāto'si kaunteya rājā draṣṭavya ityapi। sa rājā bhavatā dṛṣṭaḥ kuśalī ca yudhiṣṭhiraḥ ॥8-49-4॥
"You have left, O son of Kunti, and you should see the king. That king has been seen by you, and Yudhishthira is well."
taṁ dṛṣṭvā nṛpaśārdūlaṁ śārdūlasamavikramam। harṣakāle tu samprāpte kasmāttvā manyurāviśat ॥8-49-5॥
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?
na taṃ paśyāmi kaunteya yaste vadhyo bhaved iha। kasmād bhavān mahākhaḍgaṃ parigṛhṇāti satvaram ॥8-49-6॥
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?
tattvā pṛcchāmi kaunteya kimidaṃ te cikīrṣitam। parāmṛśasi yatkruddhaḥ khaḍgamadbhutavikrama ॥8-49-7॥
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?
evamuktastu kṛṣṇena prekṣamāṇo yudhiṣṭhiram। arjunaḥ prāha govindaṃ kruddhaḥ sarpa iva śvasan ॥8-49-8॥
Arjuna, looking at Yudhishthira, spoke to Govinda with anger, breathing like a snake, after being addressed by Krishna.
dada gāṇḍīvamanyasmā iti māṃ yo'bhicodayet। chindyāmahaṃ śirastasya ityupāṃśuvrataṃ mama ॥8-49-9॥
My silent vow is that if anyone urges me to give the Gandiva bow to someone else, I will cut off their head.
tadukto'hamadīnātmanrājñāmitaparākrama। samakṣaṃ tava govinda na tatkṣantumihotsahe ॥8-49-10॥
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.
tasmādenaṃ vadhiṣyāmi rājānaṃ dharmabhīrukam। pratijñāṃ pālayiṣyāmi hatvemaṃ narasattamam ॥ etadarthaṃ mayā khaḍgo gṛhīto yadunandana ॥8-49-11॥
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.
so'haṁ yudhiṣṭhiraṁ hatvā satye'pyānṛṇyatāṁ gataḥ। viśoko vijvaraścāpi bhaviṣyāmi janārdana ॥8-49-12॥
Having slain Yudhishthira, I have truly become free from all debts. I will also be free from sorrow and distress, O Janardana.
kiṁ vā tvaṁ manyase prāptamasminkāle samutthite। tvamasya jagatastāta vettha sarvaṁ gatāgatam ॥ tattathā prakariṣyāmi yathā māṁ vakṣyate bhavān ॥8-49-13॥
"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."
kṛṣṇa uvāca॥
Krishna spoke:
idānīṃ pārtha jānāmi na vṛddhāḥ sevitāstvayā। akāle puruṣavyāghra saṃrambhakriyāyanayā ॥ na hi dharmavibhāgajñaḥ kuryādevaṃ dhanañjaya ॥8-49-14॥
"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."
akāryāṇāṃ ca kāryāṇāṃ saṃyogaṃ yaḥ karoti vai। kāryāṇāmakriyāṇāṃ ca sa pārtha puruṣādhamaḥ ॥8-49-15॥
O son of Pritha, the one who mixes right and wrong actions, and actions with inactions, is considered the lowest among men.
anusṛtya tu ye dharmaṃ kavayaḥ samupasthitāḥ। samāsavistaravidāṃ na teṣāṃ vettha niścayam ॥8-49-16॥
"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."
aniścayajño hi naraḥ kāryākāryaviniścaye। avaśo muhyate pārtha yathā tvaṃ mūḍha eva tu ॥8-49-17॥
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.
na hi kāryamakāryaṃ vā sukhaṃ jñātuṃ kathaṃcana। śrutena jñāyate sarvaṃ tacca tvaṃ nāvabudhyase ॥8-49-18॥
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.
avijñānādbhavānyacca dharmaṃ rakṣati dharmavit। prāṇināṃ hi vadhaṃ pārtha dhārmiko nāvabudhyate ॥8-49-19॥
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.
prāṇinām avadhas tāt sarva-jyāyān mato mama। anṛtaṃ tu bhaved vācyaṃ na ca hiṃsyāt kathañcana ॥8-49-20॥
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.
sa kathaṁ bhrātaraṁ jyeṣṭhaṁ rājānaṁ dharmakovidam। hanyādbhavānnaraśreṣṭha prākṛto'nyaḥ pumāniva ॥8-49-21॥
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?
ayudhyamānasya vadhas tathāśastrasya bhārata। parāṅmukhasya dravataḥ śaraṇaṃ vābhigacchataḥ॥ kṛtāñjaleḥ prapannasya na vadhaḥ pūjyate budhaiḥ॥ 8-49-22॥
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.
tvayā caiva vrataṃ pārtha bālenaiva kṛtaṃ purā। tasmādadharmasaṃyuktaṃ mauḍhyātkarma vyavasyasi ॥8-49-23॥
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.
sa guruṃ pārtha kasmāttvaṃ hanyā dharmamanusmaran। asampradhārya dharmāṇāṃ gatiṃ sūkṣmāṃ duranvayām ॥8-49-24॥
O son of Pritha, why would you kill your teacher while remembering your duty, without considering the subtle and complex path of righteousness?
idaṁ dharmarahasyaṁ ca vakṣyāmi bharatarṣabha। yadbrūyāttava bhīṣmo vā dharmajño vā yudhiṣṭhiraḥ ॥8-49-25॥
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.
viduro vā tathā kṣattā kuntī vāpi yaśasvinī। tatte vakṣyāmi tattvena tannibodha dhanañjaya ॥8-49-26॥
Vidura, the minister, or the illustrious Kunti, I will tell you the truth about that, understand it, Dhananjaya.
satyasya vacanaṁ sādhu na satyādvidyate param। tattvenaitatsudurjñeyaṁ yasya satyamanuṣṭhitam ॥8-49-27॥
The speech of truth is virtuous; nothing surpasses truth. In essence, it is very difficult to comprehend for one who practices truth.
bhavetsatyamavaktavyaṃ vaktavyamanṛtaṃ bhavet। sarvasvasyāpahāre tu vaktavyamanṛtaṃ bhavet ॥8-49-28॥
Truth should not be spoken when it leads to harm, but in the case of theft of all possessions, speaking falsehood is justified.
prāṇātyaye vivāhe ca vaktavyamanṛtaṃ bhavet। yatrānṛtaṃ bhavetsatyaṃ satyaṃ cāpyanṛtaṃ bhavet ॥8-49-29॥
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.
tādṛśaṃ paśyate bālo yasya satyamanuṣṭhitam। satyānṛte viniścitya tato bhavati dharmavit ॥8-49-30॥
A child perceives someone whose truth is upheld. By discerning between truth and falsehood, he becomes wise in the ways of dharma.
kimāścaryaṃ kṛtaprajñaḥ puruṣo'pi sudāruṇaḥ। sumahatprāpnuyātpuṇyaṃ balāko'ndhavadhādiva ॥8-49-31॥
It is astonishing that even a wise man can be very cruel, just as a crane might gain great merit from killing the blind.
kimāścaryaṃ punarmūḍho dharmakāmo'pyapaṇḍitaḥ। sumahatprāpnuyātpāpamāpagāmiva kauśikaḥ ॥8-49-32॥
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.
arjuna uvāca॥
Arjuna said:
ācakṣva bhagavannetadyathā vidyāmahaṃ tathā। balākāndhābhisambaddhaṃ nadīnāṃ kauśikasya ca ॥8-49-33॥
O Lord, please tell me how I may understand this, related to the blind crane and the rivers of Kauśika.
kṛṣṇa uvāca॥
Krishna spoke:
mṛgavyādho'bhavatkaścidbalāko nāma bhārata। yātrārthaṃ putradārasya mṛgānhanti na kāmataḥ ॥8-49-34॥
There was a hunter named Balaka, O Bharata, who hunted deer not out of desire but to provide for his family during their journey.
so'ndhau ca mātā-pitarau bibharty-anyāṁś ca saṁśritān। svadharma-nirato nityaṁ satya-vāg-anasūyakaḥ ॥8-49-35॥
He takes care of his blind parents and other dependents, always devoted to his duties, speaking the truth and free from envy.
sa kadācin mṛgāṁl lipsur nānvavindat prayatnavān। athāpaśyat sa pītodaṁ śvāpadaṁ ghrāṇacakṣuṣam ॥8-49-36॥
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.
adṛṣṭapūrvamapi tatsattvaṃ tena hataṃ tadā। anveva ca tato vyomnaḥ puṣpavarṣamavāpatat ॥8-49-37॥
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.
apsarogītavāditrairnāditaṃ ca manoramam। vimānamāgamatsvargānmṛgavyādhaninīṣayā ॥8-49-38॥
The chariot, filled with the enchanting music and songs of celestial nymphs, descended from heaven with the purpose of hunting deer.
tadbhūtaṃ sarvabhūtānāmabhāvāya kilārjuna। tapastaptvā varaṃ prāptaṃ kṛtamandhaṃ svayambhuvā ॥8-49-39॥
Indeed, Arjuna, that being performed penance and obtained a boon for the destruction of all beings, and was made blind by the self-existent.
taddhatvā sarvabhūtānāmabhāvakṛtaniścayam। tato balākaḥ svaragādevaṃ dharmaḥ sudurvidaḥ ॥8-49-40॥
After killing that which ensured the non-existence of all beings, Balaka descended from heaven, realizing that dharma is indeed hard to comprehend.
kauśiko'pyabhavadviprastapasvī na bahuśrutaḥ। nadīnāṃ saṅgame grāmādadūre sa kilāvasat ॥8-49-41॥
Kausika, though a Brahmin and an ascetic, was not well-learned. He lived near the village at the confluence of rivers.
satyaṁ mayā sadā vācyamiti tasyābhavadvratam। satyavādīti vikhyātaḥ sa tadāsīddhanañjaya ॥8-49-42॥
Dhananjaya had a vow that he would always speak the truth. Thus, he became famous as a truth-speaker.
atha dasyubhayāt kecit tadā tad vanam āviśan। dasyavo'pi gatāḥ krūrā vyamārganta prayatnataḥ ॥8-49-43॥
Then, due to the fear of robbers, some people entered the forest. The cruel robbers also went there and searched diligently.
atha kauśikam-abhyetya prāhus-taṃ satyavādinam। katamena pathā yātā bhagavan-bahavo janāḥ ॥ satyena pṛṣṭaḥ prabrūhi yadi tān-vettha śaṃsa naḥ ॥8-49-44॥
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."
sa pṛṣṭaḥ kauśikaḥ satyaṃ vacanaṃ tānuvāca ha। bahuvṛkṣalatāgulmametadvanamupāśritāḥ ॥ tataste tānsamāsādya krūrā jaghnuriti śrutiḥ ॥8-49-45॥
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.
tenādharmeṇa mahatā vāgduruktena kauśikaḥ। gataḥ sukaṣṭaṃ narakaṃ sūkṣmadharmeṣvakovidaḥ ॥ aprabhūtaśruto mūḍho dharmāṇāmavibhāgavit ॥8-49-46॥
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.
vṛddhānapṛṣṭvā saṃdehaṃ mahacchvabhramito'rhati। tatra te lakṣaṇoddeśaḥ kaścideva bhaviṣyati ॥8-49-47॥
Without consulting the elders, one is bound to be greatly confused. There, you will indeed have some description of the characteristics.
duṣkaraṃ paramajñānaṃ tarkeṇātra vyavasyati। śrutirdharma iti hyeke vadanti bahavo janāḥ ॥8-49-48॥
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.
na tvetatpratisūyāmi na hi sarvaṁ vidhīyate। prabhavārthāya bhūtānāṁ dharmapravacanaṁ kṛtam ॥8-49-49॥
"But I do not reveal this, as not everything is predetermined. The teachings on dharma are given for the creation and purpose of beings."
dhāraṇāddharmamityāhurdharmo dhārayati prajāḥ। yaḥ syāddhāraṇasaṃyuktaḥ sa dharma iti niścayaḥ ॥8-49-50॥
"Dharma" is so called because it sustains; dharma supports all beings. That which is associated with sustaining is certainly dharma.
ye'nyāyena jihīrṣanto janā icchanti karhicit। akūjanena cenmokṣo nātra kūjetkathaṃcana ॥8-49-51॥
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.
avaśyaṃ kūjitavyaṃ vā śaṅkeranvāpyakūjataḥ। śreyastatrānṛtaṃ vaktuṃ satyāditi vicāritam ॥8-49-52॥
It is considered that sometimes it is better to speak a falsehood than the truth, especially when silence or doubt prevails.
prāṇātyaye vivāhe vā sarvajñātidhanakṣaye। narmaṇyabhipravṛtte vā pravaktavyaṃ mṛṣā bhavet ॥ adharmaṃ nātra paśyanti dharmatattvārthadarśinaḥ ॥8-49-53॥
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.
yaḥ stenaiḥ saha sambandhān mucyate śapathair api। śreyas tatrānṛtaṃ vaktuṃ tat satyam avicāritam ॥8-49-54॥
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.
na ca tebhyo dhanaṃ deyaṃ śakye sati kathaṃcana। pāpebhyo hi dhanaṃ dattaṃ dātāramapi pīḍayet ॥ tasmāddharmārthamanṛtamuktvā nānṛtavāgbhavet ॥8-49-55॥
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.
eṣa te lakṣaṇoddeśaḥ samuddiṣṭo yathāvidhi। etacchrutvā brūhi pārtha yadi vadhyo yudhiṣṭhiraḥ ॥8-49-56॥
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.
arjuna uvāca॥
Arjuna said:
yathā brūyān mahāprājño yathā brūyān mahāmatiḥ। hitaṃ caiva yathāsmākaṃ tathaitad vacanaṃ tava ॥8-49-57॥
The greatly wise and the great intellect should speak in a manner that is beneficial to us, and so is your speech.
bhavān mātṛsamo'smākaṃ tathā pitṛsamo'pi ca। gatiśca paramā kṛṣṇa tena te vākyam adbhutam ॥8-49-58॥
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.
na hi te triṣu lokeṣu vidyate'viditaṃ kvacit। tasmādbhavānparaṃ dharmaṃ veda sarvaṃ yathātatham ॥8-49-59॥
"There is nothing unknown to you in all the three worlds. Hence, you understand the supreme duty in its entirety."
avadhyaṁ pāṇḍavaṁ manye dharmarājaṁ yudhiṣṭhiram। tasminsamayasaṁyoge brūhi kiñcidanugraham ॥ idaṁ cāparamatraiva śṛṇu hṛtsthaṁ vivakṣitam ॥8-49-60॥
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.
jānāsi dāśārha mama vrataṃ tvaṃ; yo māṃ brūyātkaścana mānuṣeṣu। anyasmai tvaṃ gāṇḍivaṃ dehi pārtha; yastvatto'strairbhavitā vā viśiṣṭaḥ ॥8-49-61॥
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.
hanyāmahaṃ keśava taṃ prasahya; bhīmo hanyāttūbaraketi coktaḥ। tanme rājā proktavāṃste samakṣaṃ; dhanurdehītyasakṛdvṛṣṇisiṃha ॥8-49-62॥
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.
taṁ hatvā cetkeśava jīvaloke; sthātā kālaṁ nāhamapyalpamātram। sā ca pratijñā mama lokaprabuddhā; bhavetsatyā dharmabhṛtāṁ variṣṭha ॥ yathā jīvetpāṇḍavo'haṁ ca kṛṣṇa; tathā buddhiṁ dātumadyārhasi tvam ॥8-49-63॥
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.
vāsudeva uvāca॥
Vasudeva said:
rājā śrānto jagato vikṣataśca; karṇena saṅkhye niśitairbāṇasaṅghaiḥ। tasmāt pārtha tvāṃ paruṣāṇyavoca; tkarṇe dyūtaṃ hyadya raṇe nibaddham ॥8-49-64॥
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.
tasminhate kuravo nirjitāḥ syu; revambuddhiḥ pārthivo dharmaputraḥ। yadāvamānaṃ labhate mahāntaṃ; tadā jīvanmṛta ityucyate saḥ ॥8-49-65॥
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'.
tanmānitaḥ pārthivo'yaṃ sadaiva; tvayā sabhīmena tathā yamābhyām। vṛddhaiśca loke puruṣapravīrai; stasyāvamānaṃ kalayā tvaṃ prayuṅkṣva ॥8-49-66॥
"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."
tvam ity atra bhavantaṃ tvaṃ brūhi pārtha yudhiṣṭhiram। tvam ity ukto hi nihato gurur bhavati bhārata ॥8-49-67॥
"You should address the honorable Yudhishthira as 'you', O son of Pritha. When addressed as 'you', indeed, the teacher is considered defeated, O Bharata."
evamācara kaunteya dharmarāje yudhiṣṭhire। adharmayuktaṃ saṃyogaṃ kuruṣvaivaṃ kurūdvaha ॥8-49-68॥
"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."
atharvāṅgirasī hyeṣā śrutīnāmuttamā śrutiḥ। avicāryaiva kāryeṣā śreyaḥkāmairnaraiḥ sadā ॥8-49-69॥
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.
vadho hyayaṃ pāṇḍava dharmarājña; stvatto yukto vetsyate caivameṣaḥ। tato'sya pādāvabhivādya paścā; cchamaṃ brūyāḥ sāntvapūrvaṃ ca pārtham ॥8-49-70॥
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.
bhrātā prājñastava kopaṃ na jātu; kuryādrājā kañcana pāṇḍaveyaḥ। mukto'nṛtādbhrātṛvadhācca pārtha; hṛṣṭaḥ karṇaṃ tvaṃ jahi sūtaputram ॥8-49-71॥
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.
sañjaya uvāca॥
Sanjaya said:
ityevamuktastu janārdenena; pārthaḥ praśasyātha suhṛdvadhaṃ tam. tato'bravīdarjuno dharmarāja; manuktapūrvaṃ paruṣaṃ prasahya ॥8-49-72॥
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.
mā tvaṃ rājanvyāhara vyāharatsu; na tiṣṭhase krośamātre raṇārdhe। bhīmastu māmarhati garhaṇāya; yo yudhyate sarvayodhapravīraḥ ॥8-49-73॥
"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."
kāle hi śatrūn pratipīḍya saṅkhye; hatvā ca śūrān pṛthivīpatīṁs tān। yaḥ kuñjarāṇām adhikaṁ sahasraṁ; hatvā nadattum ulaṁ siṁhanādam ॥8-49-74॥
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.
suduṣkaraṃ karma karoti vīraḥ; kartuṃ yathā nārhasi tvaṃ kadācit. rathādavaplutya gadāṃ parāmṛśaṃ; stayā nihantyaśvanaradvipānraṇe ॥8-49-75॥
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.
varāsinā vājirathāśvakuñjarāṃ; stathā rathāṅgairdhanuṣā ca hantyarīn। pramṛdya padbhyāmahitānnihanti yaḥ; punaśca dorbhyāṃ śatamanyuvikramaḥ ॥8-49-76॥
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.
mahābalo vaiśravaṇāntakopamaḥ; prasahya hantā dviṣatāṃ yathārham। sa bhīmaseno'rhati garhaṇāṃ me; na tvaṃ nityaṃ rakṣyase yaḥ suhṛdbhiḥ ॥8-49-77॥
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.
mahārathānnāgavarānhayāṃśca; padātimukhyānapi ca pramathya। eko bhīmo dhārtarāṣṭreṣu magnaḥ; sa māmupālabdhumariṃdamo'rhati ॥8-49-78॥
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.
kaliṅgavaṅgāṅganiṣādamāgadhā; nsadāmadānnīlabalāhakopamān। nihanti yaḥ śatrugaṇānanekaśaḥ; sa mābhivaktuṃ prabhavatyanāgasam ॥8-49-79॥
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.
suyuktam āsthāya rathaṃ hi kāle; dhanur vikarṣañ śara-pūrṇa-muṣṭiḥ। sṛjaty asau śara-varṣāṇi vīraḥ; mahāhave megha ivāmbudhārāḥ ॥8-49-80॥
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.
balaṁ tu vāci dvijasattamānāṁ; kṣātraṁ budhā bāhubalaṁ vadanti। tvaṁ vāgbalo bhārata niṣṭhuraśca; tvameva māṁ vetsi yathāvidho'ham ॥8-49-81॥
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.
yatāmi nityaṃ tava kartumiṣṭaṃ; dāraiḥ sutairjīvitenātmanā ca। evaṃ ca māṃ vāgviśikhairnihaṃsi; tvattaḥ sukhaṃ na vayaṃ vidma kiñcit ॥8-49-82॥
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.
avāmaṁsthā māṁ draupadītalpasaṁstho; mahārathānpratihanmī tvadarthe। tenātiśaṅkī bhārata niṣṭhuro'si; tvattaḥ sukhaṁ nābhijānāmi kiñcit ॥8-49-83॥
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.
proktaḥ svayaṃ satyasaṃdhena mṛtyu; stava priyārthaṃ naradeva yuddhe। vīraḥ śikhaṇḍī draupado'sau mahātmā; mayābhiguptena hataśca tena ॥8-49-84॥
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.
na cābhinandāmi tavādhirājyaṁ; yatastvam akṣeṣvahitāya saktaḥ। svayaṁ kṛtvā pāpamanāryajuṣṭa; mebhiryuddhe tartum icchasyarīṁstu ॥8-49-85॥
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.
akṣeṣu doṣā bahavo vidharmāḥ; śrutāstvayā sahadevo'bravīdyān। tānnaiṣi santartumasādhujūṣṭā; nyena sma sarve nirayaṃ prapannāḥ ॥8-49-86॥
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.
tvaṁ devitā tvatkṛte rājyanāśa; tvatsambhavaṁ vyasanaṁ no narendra। māsmānkrūrairvākpratodaistuda tvaṁ; bhūyo rājankopayannalpabhāgyān ॥8-49-87॥
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.
etā vācaḥ paruṣāḥ savyasācī; sthiraprajñaṃ śrāvayitvā tatakṣa। tadānutepe surarājaputro; viniḥśvasaṃścāpyasimudbabarha ॥8-49-88॥
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.
tamāha kṛṣṇaḥ kimidaṃ punarbhavā; nvikośamākāśanibhaṃ karotyasim. prabrūhi satyaṃ punaruttaraṃ vidhe; rvacaḥ pravakṣyāmyahamarthasiddhaye ॥8-49-89॥
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."
ityeva pṛṣṭaḥ puruṣottamena; suduḥkhitaḥ keśavamāha vākyam। ahaṃ haniṣye svaśarīrameva; prasahya yenāhitamācaraṃ vai ॥8-49-90॥
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."
niśamya tatpārthavaco'bravīdidaṃ; dhanañjayaṃ dharmabhṛtāṃ variṣṭhaḥ। prabrūhi pārtha svaguṇānihātmana; stathā svahārdaṃ bhavatīha sadyaḥ ॥8-49-91॥
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."
tathāstu kṛṣṇetyabhinandya vākyaṁ; dhanañjayaḥ prāha dhanurvināmya। yudhiṣṭhiraṁ dharmabhṛtāṁ variṣṭhaṁ; śṛṇuṣva rājanniti śakrasūnuḥ ॥8-49-92॥
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:
na mādṛśo'nyo naradeva vidyate; dhanurdharo devamṛte pinākinam। ahaṃ hi tenānumato mahātmanā; kṣaṇena hanyāṃ sacarācaraṃ jagat ॥8-49-93॥
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.
mayā hi rājansadigīśvarā diśo; vijitya sarvā bhavataḥ kṛtā vaśe। sa rājasūyaśca samāptadakṣiṇaḥ; sabhā ca divyā bhavato mamaujasā ॥8-49-94॥
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.
pāṇau pṛṣatkā likhitā mameme; dhanuśca saṅkhye vitataṃ sabāṇam। pādau ca me saśarau sahadhvajau; na mādṛśaṃ yuddhagataṃ jayanti ॥8-49-95॥
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.
hatā udīcyā nihatāḥ pratīcyāḥ; prācyā nirasthā dākṣiṇātyā viśastāḥ. saṃśaptakānāṃ kiñcidevāvaśiṣṭaṃ; sarvasya sainyasya hataṃ mayārdham ॥8-49-96॥
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.
śete mayā nihatā bhāratī ca; camū rājandevacamūprakāśā। ye nāstrajñāstānahaṃ hanmi śastrai; stasmāllokaṃ neha karomi bhasmasāt ॥8-49-97॥
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.
ityevamuktvā punarāha pārtho; yudhiṣṭhiraṃ dharmabhṛtāṃ variṣṭham। apyaputrā tena rādhā bhavitrī; kuntī mayā vā tadṛtaṃ viddhi rājan ॥ prasīda rājankṣama yanmayoktaṃ; kāle bhavānvetsyti tannamaste ॥8-49-98॥
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.
prasādya rājānamamitrasāhaṁ; sthito'bravīccainamabhiprapannaḥ। yāmyeṣa bhīmaṁ samarātpramoktuṁ; sarvātmanā sūtaputraṁ ca hantum ॥8-49-99॥
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."
tava priyārthaṃ mama jīvitaṃ hi; bravīmi satyaṃ tadavehi rājan। iti prāyādupasaṅgṛhya pādau; samutthito dīptatejāḥ kirīṭī ॥ nedaṃ cirātkṣipramidaṃ bhaviṣya; tyāvartate'sāvabhiyāmi cainam ॥8-49-100॥
"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."
etacchrutvā pāṇḍavo dharmarājo; bhrāturvākyaṃ paruṣaṃ phalgunasya। utthāya tasmācchayanāduvāca; pārthaṃ tato duḥkhaparītacetāḥ ॥8-49-101॥
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.
kṛtaṃ mayā pārtha yathā na sādhu; yena prāptaṃ vyasanaṃ vaḥ sughoram। tasmācchiraśchinddhi mamedamadya; kulāntakasyādhamapūruṣasya ॥8-49-102॥
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.
pāpasya pāpavyasanānvitasy; vimūḍhabuddheralasasya bhīroḥ। vṛddhāvamantuḥ paruṣasya caiva; kiṃ te ciraṃ māmanuvṛtya rūkṣam ॥8-49-103॥
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?
gacchāmyahaṃ vanamevādyapāpaḥ; sukhaṃ bhavānvartatāṃ madvihīnaḥ। yogyo rājā bhīmaseno mahātmā; klībasya vā mama kiṃ rājyakṛtyam ॥8-49-104॥
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?
na cāsmi śaktaḥ paruṣāṇi soḍhuṃ; punastavemāni ruṣānvitasy। bhīmo'stu rājā mama jīvitena; kiṃ kāryamadyāvamatasya vīra ॥8-49-105॥
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?
ityevamuktvā sahasotpapāta; rājā tatastacchayanaṃ vihāya। iyeṣa nirgantumatho vanāya; taṃ vāsudevaḥ praṇato'bhyuvāca ॥8-49-106॥
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.
rājanviditametatte yathā gāṇḍīvadhanvanaḥ। pratijñā satyasandhasya gāṇḍīvaṃ prati viśrutā ॥8-49-107॥
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.
brūyādya evaṃ gāṇḍīvaṃ dehyanyasmai tvamityuta। sa vadhyo'sya pumāṁlloke tvayā cokto'yamīdṛśam ॥8-49-108॥
One who says, "Give the Gandiva to another, you indeed," is deserving of death in this world, as you have declared.
ataḥ satyāṃ pratijñāṃ tāṃ pārthena parirakṣatā। macchandādavamāno'yaṃ kṛtastava mahīpate ॥ gurūṇāmavamāno hi vadha ityabhidhīyate ॥8-49-109॥
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.
tasmāttvaṃ vai mahābāho mama pārthasya cobhayoḥ। vyatikramamimaṃ rājansaṅkṣamasvārjunaṃ prati ॥8-49-110॥
Therefore, O mighty-armed one, please forgive this transgression of both myself and Arjuna towards you, O king.
śaraṇaṃ tvāṃ mahārāja prapannau sva ubhāvapi। kṣantumarhasi me rājanpraṇatasyābhiyācataḥ ॥8-49-111॥
"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."
rādheyasyādya pāpasya bhūmiḥ pāsyati śoṇitam। satyaṃ te pratijānāmi hataṃ viddhyadya sūtajam ॥ yasyeccasi vadhaṃ tasya gatamevādyajīvitam ॥8-49-112॥
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.
iti kṛṣṇavacaḥ śrutvā dharmarājo yudhiṣṭhiraḥ। sasambhramaṃ hṛṣīkeśamutthāpya praṇataṃ tadā ॥ kṛtāñjalimidaṃ vākyamuvācānantaraṃ vacaḥ ॥8-49-113॥
Upon hearing Krishna's words, Dharmaraja Yudhishthira, agitated, raised the bowed Hrishikesha and then, with folded hands, spoke these words.
evametadyathāttha tvamastyeṣo'tikramo mama। anunīto'smi govinda tāritaścādya mādhava ॥ mokṣitā vyasanādghorādvayamādya tvayācyuta ॥8-49-114॥
"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."
bhavantaṃ nātham āsādya āvāṃ vyasana-sāgarāt। ghorād adya samuttīrṇāv ubhāv ajñāna-mohitau ॥8-49-115॥
Having approached you, our lord and master, today we have both crossed over the terrible ocean of distress, despite being deluded by ignorance.
tvad-buddhi-plavam-āsādya duḥkha-śoka-arṇava-dvayam। samuttīrṇāḥ saha-amātyāḥ sanāthāḥ sma tvayācyuta ॥8-49-116॥
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.
