10.003
सञ्जय उवाच॥
Sanjaya said:
कृपस्य वचनं श्रुत्वा धर्मार्थसहितं शुभम्। अश्वत्थामा महाराज दुःखशोकसमन्वितः ॥१०-३-१॥
Upon hearing the auspicious and righteous words of Kṛpa, Aśvatthāmā, the great king, was overwhelmed with sorrow and grief.
दह्यमानस्तु शोकेन प्रदीप्तेनाग्निना यथा। क्रूरं मनस्ततः कृत्वा तावुभौ प्रत्यभाषत ॥१०-३-२॥
Burning with grief like a blazing fire, he hardened his mind and then addressed both of them.
पुरुषे पुरुषे बुद्धिः सा सा भवति शोभना। तुष्यन्ति च पृथक्सर्वे प्रज्ञया ते स्वया स्वया ॥१०-३-३॥
In every person, intelligence manifests uniquely and excellently. Everyone is satisfied individually by their own wisdom.
सर्वो हि मन्यते लोक आत्मानं बुद्धिमत्तरम्। सर्वस्यात्मा बहुमतः सर्वात्मानं प्रशंसति ॥१०-३-४॥
Everyone believes themselves to be the most intelligent. The self is highly esteemed by all, and everyone praises their own self.
सर्वस्य हि स्वका प्रज्ञा साधुवादे प्रतिष्ठिता। परबुद्धिं च निन्दन्ति स्वां प्रशंसन्ति चासकृत् ॥१०-३-५॥
Indeed, people tend to establish their own intelligence in praise, criticize others' intelligence, and repeatedly praise their own.
कारणान्तरयोगेन योगे येषां समा मतिः। तेऽन्योन्येन च तुष्यन्ति बहु मन्यन्ति चासकृत् ॥१०-३-६॥
Due to the connection of external causes, those whose minds are balanced in union find satisfaction with each other and hold each other in high regard repeatedly.
तस्यैव तु मनुष्यस्य सा सा बुद्धिस्तदा तदा। कालयोगविपर्यासं प्राप्यान्योन्यं विपद्यते ॥१०-३-७॥
The intelligence of a person changes according to time and circumstances, leading to mutual destruction.
अचिन्त्यत्वाद्धि चित्तानां मनुष्याणां विशेषतः। चित्तवैकल्यमासाद्य सा सा बुद्धिः प्रजायते ॥१०-३-८॥
Because of the inconceivability of human minds, especially when they experience mental disturbance, various kinds of intelligence arise.
यथा हि वैद्यः कुशलो ज्ञात्वा व्याधिं यथाविधि। भेषजं कुरुते योगात्प्रशमार्थमिहाभिभो ॥१०-३-९॥
O Lord, just as a skilled doctor prepares medicine according to the rule to alleviate a disease, having understood it, so do you act here.
एवं कार्यस्य योगार्थं बुद्धिं कुर्वन्ति मानवाः। प्रज्ञया हि स्वया युक्तास्तां च निन्दन्ति मानवाः ॥१०-३-१०॥
Thus, humans engage in intelligence for the purpose of union, and with their own wisdom, they criticize it.
अन्यया यौवने मर्त्यो बुद्ध्या भवति मोहितः। मध्येऽन्यया जरायां तु सोऽन्यां रोचयते मतिम् ॥१०-३-११॥
In youth, a mortal is deluded by another's intellect; in middle age, by another; and in old age, he desires another's mind.
व्यसनं वा पुनर्घोरं समृद्धिं वापि तादृशीम्। अवाप्य पुरुषो भोज कुरुते बुद्धिवैकृतम् ॥१०-३-१२॥
O King, whether a man encounters a terrible calamity or achieves great prosperity, he again acts with a perverted intellect.
एकस्मिन्नेव पुरुषे सा सा बुद्धिस्तदा तदा। भवत्यनित्यप्रज्ञत्वात्सा तस्यैव न रोचते ॥१०-३-१३॥
In one person alone, that intelligence arises at that time, but due to its impermanent nature, it does not please him.
निश्चित्य तु यथाप्रज्ञं यां मतिं साधु पश्यति। तस्यां प्रकुरुते भावं सा तस्योद्योगकारिका ॥१०-३-१४॥
After determining wisely, she engages in the opinion she sees as good; she is the one who makes efforts on his behalf.
सर्वो हि पुरुषो भोज साध्वेतदिति निश्चितः। कर्तुमारभते प्रीतो मरणादिषु कर्मसु ॥१०-३-१५॥
Every man, indeed, determined that this is good, Bhoja, begins to act with pleasure in matters such as death and other actions.
सर्वे हि युक्तिं विज्ञाय प्रज्ञां चापि स्वकां नराः। चेष्टन्ते विविधाश्चेष्टा हितमित्येव जानते ॥१०-३-१६॥
All men, indeed, act in various ways after understanding strategy and their own wisdom, knowing that it is beneficial.
उपजाता व्यसनजा येयमद्य मतिर्मम। युवयोस्तां प्रवक्ष्यामि मम शोकविनाशिनीम् ॥१०-३-१७॥
Today, I will express to you both the thought that has arisen in me, born out of distress, which will destroy my grief.
प्रजापतिः प्रजाः सृष्ट्वा कर्म तासु विधाय च। वर्णे वर्णे समाधत्त एकैकं गुणवत्तरम् ॥१०-३-१८॥
The lord of creatures, after creating the beings and assigning duties to them, placed each one with specific qualities in each class.
ब्राह्मणे दममव्यग्रं क्षत्रिये तेज उत्तमम्। दाक्ष्यं वैश्ये च शूद्रे च सर्ववर्णानुकूलताम् ॥१०-३-१९॥
In a Brahmin, there should be unperturbed self-control; in a Kshatriya, supreme valor; skill in a Vaishya and a Shudra; and favorability towards all castes.
अदान्तो ब्राह्मणोऽसाधुर्निस्तेजाः क्षत्रियोऽधमः। अदक्षो निन्द्यते वैश्यः शूद्रश्च प्रतिकूलवान् ॥१०-३-२०॥
An undisciplined Brahmin is considered unworthy, a Kshatriya without vigor is deemed inferior, an inept Vaishya is criticized, and a Shudra is seen as hostile.
सोऽस्मि जातः कुले श्रेष्ठे ब्राह्मणानां सुपूजिते। मन्दभाग्यतयास्म्येतं क्षत्रधर्ममनु ष्ठितः ॥१०-३-२१॥
I was born into a highly revered Brahmin family, but due to misfortune, I am now engaged in the duties of a Kshatriya.
क्षत्रधर्मं विदित्वाहं यदि ब्राह्मण्यसंश्रितम्। प्रकुर्यां सुमहत्कर्म न मे तत्साधु संमतम् ॥१०-३-२२॥
Having understood the duty of a warrior, if I were to take up the path of a Brahmin, even if I were to perform a great deed, it would not be considered good or approved by me.
धारयित्वा धनुर्दिव्यं दिव्यान्यस्त्राणि चाहवे। पितरं निहतं दृष्ट्वा किं नु वक्ष्यामि संसदि ॥१०-३-२३॥
After wielding the divine bow and weapons in battle and witnessing my father's death, what can I possibly say in the assembly?
सोऽहमद्य यथाकामं क्षत्रधर्ममुपास्य तम्। गन्तास्मि पदवीं राज्ञः पितुश्चापि महाद्युतेः ॥१०-३-२४॥
Today, I, having fulfilled my duty as a warrior as per my desire, shall follow the path of my father, the illustrious king.
अद्य स्वप्स्यन्ति पाञ्चाला विश्वस्ता जितकाशिनः। विमुक्तयुग्यकवचा हर्षेण च समन्विताः ॥ वयं जिता मताश्चैषां श्रान्ता व्यायमनेन च ॥१०-३-२५॥
Today, the Panchalas, confident after conquering Kashi, will rest, relieved from their armor and harness, and filled with joy. We are deemed defeated by them and are exhausted from the effort.
तेषां निशि प्रसुप्तानां स्वस्थानां शिबिरे स्वके। अवस्कन्दं करिष्यामि शिबिरस्याद्य दुष्करम् ॥१०-३-२६॥
"Tonight, while they are asleep in their own places within the camp, I will undertake the difficult task of attacking the camp."
तानवस्कन्द्य शिबिरे प्रेतभूतान्विचेतसः। सूदयिष्यामि विक्रम्य मघवानिव दानवान् ॥१०-३-२७॥
I will leap over them and destroy the ghost-like unconscious beings in the camp, attacking them like Indra did with the demons.
अद्य तान्सहितान्सर्वान्धृष्टद्युम्नपुरोगमान्। सूदयिष्यामि विक्रम्य कक्षं दीप्त इवानलः ॥ निहत्य चैव पाञ्चालाञ्शान्तिं लब्धास्मि सत्तम ॥१०-३-२८॥
Today, I will advance like a blazing fire and destroy all of them together, led by Dhṛṣṭadyumna. By slaying the Pāñcālas, I will surely find peace, O noble one.
पाञ्चालेषु चरिष्यामि सूदयन्नद्य संयुगे। पिनाकपाणिः सङ्क्रुद्धः स्वयं रुद्रः पशुष्विव ॥१०-३-२९॥
"Today, I will move among the Panchalas in battle, destroying them like the angry Rudra himself, the wielder of Pinaka, among the beasts."
अद्याहं सर्वपाञ्चालान्निहत्य च निकृत्य च। अर्दयिष्यामि सङ्क्रुद्धो रणे पाण्डुसुतांस्तथा ॥१०-३-३०॥
Today, in my anger, I will annihilate all the Panchalas and then crush the sons of Pandu in battle.
अद्याहं सर्वपाञ्चालैः कृत्वा भूमिं शरीरिणीम्। प्रहृत्यैकैकशस्तेभ्यो भविष्याम्यनृणः पितुः ॥१०-३-३१॥
Today, I will fulfill my duty to my father by defeating all the Panchalas, making the earth full of their bodies, and thus be free from any obligation to him.
दुर्योधनस्य कर्णस्य भीष्मसैन्धवयोरपि। गमयिष्यामि पाञ्चालान्पदवीमद्य दुर्गमाम् ॥१०-३-३२॥
Today, I will lead the Panchalas on the difficult path, even of Duryodhana, Karna, Bhishma, and Saindhava.
अद्य पाञ्चालराजस्य धृष्टद्युम्नस्य वै निशि। विरात्रे प्रमथिष्यामि पशोरिव शिरो बलात् ॥१०-३-३३॥
Tonight, I will forcibly destroy the head of Dhrishtadyumna, the king of Panchala, as one would slaughter an animal.
अद्य पाञ्चालपाण्डूनां शयितानात्मजान्निशि। खड्गेन निशितेनाजौ प्रमथिष्यामि गौतम ॥१०-३-३४॥
"Today, at night, I will annihilate the sleeping sons of the Pāñcālas and Pāṇḍavas with a sharp sword in battle, O Gautama."
अद्य पाञ्चालसेनां तां निहत्य निशि सौप्तिके। कृतकृत्यः सुखी चैव भविष्यामि महामते ॥१०-३-३५॥
"Today, after defeating the Pāñcāla army in the night raid, I will be content and feel accomplished, O wise one."
