12.007
वैशम्पायन उवाच॥
vaiśampāyana uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; (proper noun, name of a sage); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Vaiśampāyana said;)
Vaiśampāyana said:
युधिष्ठिरस्तु धर्मात्मा शोकव्याकुलचेतनः। शुशोच दुःखसन्तप्तः स्मृत्वा कर्णं महारथम् ॥१२-७-१॥
yudhiṣṭhiras tu dharmātmā śokavyākulacētanaḥ। śuśōca duḥkhasantaptaḥ smṛtvā karṇaṃ mahāratham ॥12-7-1॥
[युधिष्ठिरः (yudhiṣṭhiraḥ) - Yudhishthira; तु (tu) - but; धर्मात्मा (dharmātmā) - righteous-souled; शोकव्याकुलचेतनः (śokavyākulacētanaḥ) - whose mind was agitated by grief; शुशोच (śuśōca) - lamented; दुःखसन्तप्तः (duḥkhasantaptaḥ) - afflicted by sorrow; स्मृत्वा (smṛtvā) - having remembered; कर्णम् (karṇam) - Karna; महारथम् (mahāratham) - great chariot-warrior;]
(Yudhishthira but righteous-souled whose mind was agitated by grief lamented, afflicted by sorrow, having remembered Karna, the great chariot-warrior.)
But Yudhishthira, righteous and whose mind was overwhelmed by grief, lamented, afflicted by sorrow, remembering Karna, the great chariot-warrior.
आविष्टो दुःखशोकाभ्यां निःश्वसंश्च पुनः पुनः। दृष्ट्वार्जुनमुवाचेदं वचनं शोककर्शितः ॥१२-७-२॥
āviṣṭo duḥkhaśokābhyāṃ niḥśvasaṃśca punaḥ punaḥ। dṛṣṭvārjunamuvācedaṃ vacanaṃ śokakarśitaḥ ॥12-7-2॥
[आविष्टः (āviṣṭaḥ) - overcome; दुःखशोकाभ्याम् (duḥkhaśokābhyām) - by pain and grief; निःश्वसन् (niḥśvasan) - sighing; च (ca) - and; पुनः पुनः (punaḥ punaḥ) - again and again; दृष्ट्वा (dṛṣṭvā) - having seen; अर्जुनम् (arjunam) - Arjuna; उवाच (uvāca) - said; इदम् (idam) - this; वचनम् (vacanam) - word; शोककर्शितः (śokakarśitaḥ) - emaciated by grief;]
(Overcome by pain and grief, sighing again and again, having seen Arjuna, emaciated by grief, he said this word.)
Overcome by pain and sorrow, sighing repeatedly, seeing Arjuna, emaciated by grief, he spoke these words.
यद्भैक्षमाचरिष्याम वृष्ण्यन्धकपुरे वयम्। ज्ञातीन्निष्पुरुषान्कृत्वा नेमां प्राप्स्याम दुर्गतिम् ॥१२-७-३॥
yad-bhaikṣam ācariṣyāma vṛṣṇy-andhaka-pure vayam। jñātīn niṣpuruṣān kṛtvā na imāṃ prāpsyāma durgatim॥12-7-3॥
[यत् (yat) - which; भैक्षम् (bhaikṣam) - alms; आचरिष्याम (ācariṣyāma) - we would practice; वृष्ण्यन्धकपुरे (vṛṣṇy-andhaka-pure) - in the city of the Vṛṣṇis and Andhakas; वयम् (vayam) - we; ज्ञातीन् (jñātīn) - kinsmen; निष्पुरुषान् (niṣpuruṣān) - deprived of men; कृत्वा (kṛtvā) - having made; न (na) - not; इमाम् (imām) - this; प्राप्स्याम (prāpsyāma) - we would attain; दुर्गतिम् (durgatim) - bad state;]
(Which alms we would practice in the city of the Vṛṣṇis and Andhakas, we, having made our kinsmen deprived of men, would not attain this bad state.)
If we were to live by alms in the city of the Vṛṣṇis and Andhakas, having rendered our kinsmen powerless, we would not reach this misfortune.
अमित्रा नः समृद्धार्था वृत्तार्थाः कुरवः किल। आत्मानमात्मना हत्वा किं धर्मफलमाप्नुमः ॥१२-७-४॥
amitrā naḥ samṛddhārthā vṛttārthāḥ kuravaḥ kila। ātmānam ātmanā hatvā kiṃ dharmaphalam āpnumaḥ ॥12-7-4॥
[अमित्राः (amitrāḥ) - enemies; नः (naḥ) - our; समृद्धार्थाः (samṛddhārthāḥ) - prosperous in wealth; वृत्तार्थाः (vṛttārthāḥ) - fulfilled in livelihood; कुरवः (kuravaḥ) - the Kauravas; किल (kila) - indeed; आत्मानम् (ātmānam) - the self; आत्मना (ātmanā) - by oneself; हत्वा (hatvā) - having killed; किम् (kim) - what; धर्मफलम् (dharmaphalam) - fruit of righteousness; आप्नुमः (āpnumaḥ) - do we obtain;]
(Enemies our prosperous in wealth, fulfilled in livelihood, the Kauravas indeed. The self by oneself having killed, what fruit of righteousness do we obtain?)
Our enemies, the Kauravas, are prosperous and fulfilled in their livelihoods. Indeed, by killing our own selves with our own hands, what fruit of righteousness do we gain?
धिगस्तु क्षात्रमाचारं धिगस्तु बलमौरसम्। धिगस्त्वमर्षं येनेमामापदं गमिता वयम् ॥१२-७-५॥
dhigastu kṣātram ācāraṃ dhigastu balam aurasam। dhigastv amarṣaṃ yena imām āpadaṃ gamitā vayam ॥12-7-5॥
[धिक् (dhik) - condemnation; disapproval; अस्तु (astu) - let it be; may it be; क्षात्रम् (kṣātram) - of a warrior; pertaining to kṣatriya; आचारम् (ācāram) - conduct; behavior; धिक् (dhik) - condemnation; disapproval; अस्तु (astu) - let it be; may it be; बलम् (balam) - strength; power; औरसम् (aurasam) - inherited; by birth; धिक् (dhik) - condemnation; disapproval; अस्तु (astu) - let it be; may it be; अमर्षम् (amarṣam) - anger; impatience; येन (yena) - by which; by whom; इमाम् (imām) - this (feminine accusative singular); आपदम् (āpadam) - calamity; misfortune; गमिता (gamitā) - has been brought; has been led; वयम् (vayam) - we;]
(Condemnation be upon the conduct of warriors, condemnation be upon inherited strength, condemnation be upon the anger by which we have been brought to this calamity.)
Let the conduct of warriors be condemned, let inherited strength be condemned, let the anger by which we have been brought to this calamity be condemned.
साधु क्षमा दमः शौचमवैरोध्यममत्सरः। अहिंसा सत्यवचनं नित्यानि वनचारिणाम् ॥१२-७-६॥
sādhu kṣamā damaḥ śaucamavairodhyam amatsaraḥ। ahiṃsā satyavacanaṃ nityāni vanacāriṇām ॥12-7-6॥
[साधु (sādhu) - good; virtuous; क्षमा (kṣamā) - forbearance; forgiveness; दमः (damaḥ) - self-restraint; शौचम् (śaucam) - purity; अवैरोध्यम् (avairodhyam) - absence of hostility; अमत्सरः (amatsaraḥ) - absence of envy; अहिंसा (ahiṃsā) - non-violence; सत्यवचनम् (satyavacanam) - truthful speech; नित्यानि (nityāni) - eternal; constant; वनचारिणाम् (vanacāriṇām) - of the forest-dwellers;]
(Goodness, forbearance, self-restraint, purity, absence of hostility, absence of envy, non-violence, truthful speech are constant for the forest-dwellers.)
Virtue, forgiveness, self-control, purity, freedom from hostility, freedom from envy, non-violence, and truthfulness are always present among forest-dwellers.
वयं तु लोभान्मोहाच्च स्तम्भं मानं च संश्रिताः। इमामवस्थामापन्ना राज्यलेशबुभुक्षया ॥१२-७-७॥
vayaṃ tu lobhān-mohāc-ca stambhaṃ mānaṃ ca saṃśritāḥ। imām-avasthām-āpannā rājya-leśa-bubhukṣayā ॥12-7-7॥
[वयं (vayaṃ) - we; तु (tu) - but; लोभात् (lobhāt) - from greed; मोहात् (mohāt) - from delusion; च (ca) - and; स्तम्भं (stambham) - pride; मानं (mānam) - arrogance; च (ca) - and; संश्रिताः (saṃśritāḥ) - resorted to; इमाम् (imām) - this; अवस्थाम् (avasthām) - state; आपन्नाः (āpannāḥ) - attained; राज्यलेश (rājya-leśa) - a fragment of kingdom; बुभुक्षया (bubhukṣayā) - with desire to enjoy;]
(We but from greed, from delusion, and pride, arrogance and resorted to, this state attained, with desire to enjoy a fragment of kingdom.)
But we, driven by greed, delusion, pride, and arrogance, have resorted to this state, desiring to enjoy even a fragment of the kingdom.
त्रैलोक्यस्यापि राज्येन नास्मान्कश्चित्प्रहर्षयेत्। बान्धवान्निहतान्दृष्ट्वा पृथिव्यामामिषैषिणः ॥१२-७-८॥
trailokyasya api rājyena na asmān kaścit praharṣayet। bāndhavān nihatān dṛṣṭvā pṛthivyām āmiṣaiṣiṇaḥ ॥12-7-8॥
[त्रैलोक्यस्य (trailokyasya) - of the three worlds; अपि (api) - even; राज्येन (rājyena) - by the kingdom; न (na) - not; अस्मान् (asmān) - us; कश्चित् (kaścit) - anyone; प्रहर्षयेत् (praharṣayet) - could gladden; बान्धवान् (bāndhavān) - relatives; निहतान् (nihatān) - slain; दृष्ट्वा (dṛṣṭvā) - having seen; पृथिव्याम् (pṛthivyām) - on the earth; आमिषैषिणः (āmiṣaiṣiṇaḥ) - seeking flesh (gain);]
(Even by the kingdom of the three worlds, not could anyone gladden us, having seen relatives slain on the earth, seeking flesh (gain).)
Even the sovereignty of the three worlds could not bring us joy, having seen our relatives slain on earth for the sake of material gain.
ते वयं पृथिवीहेतोरवध्यान्पृथिवीसमान्। सम्परित्यज्य जीवामो हीनार्था हतबान्धवाः ॥१२-७-९॥
te vayaṃ pṛthivīhetoravadhyān pṛthivīsāmān। samparityajya jīvāmo hīnārthā hatabāndhavāḥ ॥12-7-9॥
[ते (te) - they; (those) वयम् (vayam) - we; पृथिवीहेतोः (pṛthivīhetor) - for the sake of earth; अवध्यान् (avadhyān) - those who should not be killed; पृथिवीसमान् (pṛthivīsāmān) - equal to the earth; सम्परित्यज्य (samparityajya) - having completely abandoned; जीवामः (jīvāmaḥ) - we live; हीनार्थाः (hīnārthāḥ) - deprived of wealth; हतबान्धवाः (hatabāndhavāḥ) - with relatives slain;]
(They, we, for the sake of earth, those who should not be killed, equal to the earth, having completely abandoned, we live, deprived of wealth, with relatives slain.)
We, for the sake of the earth, having abandoned those who should not be killed—who are equal to the earth—now live deprived of wealth and with our relatives slain.
आमिषे गृध्यमानानामशुनां नः शुनामिव। आमिषं चैव नो नष्टमामिषस्य च भोजिनः ॥१२-७-१०॥
āmiṣe gṛdhyamānānām aśunāṃ naḥ śunām iva। āmiṣaṃ caiva no naṣṭam āmiṣasya ca bhojinaḥ ॥12-7-10॥
[आमिषे (āmiṣe) - in flesh; (as food); गृध्यमानानाम् (gṛdhyamānānām) - of those desiring; (craving); अशुनाम् (aśunām) - of non-dogs; (not dogs); नः (naḥ) - our; (of us); शुनाम् (śunām) - of dogs; (dogs); इव (iva) - like; (as); आमिषम् (āmiṣam) - flesh; (meat); च (ca) - and; एव (eva) - indeed; (just); नः (no) - our; (of us); नष्टम् (naṣṭam) - lost; (destroyed); आमिषस्य (āmiṣasya) - of flesh; (of meat); च (ca) - and; भोजिनः (bhojinaḥ) - eaters; (those who eat);]
(In flesh, of those desiring, of non-dogs, our, like dogs; flesh and indeed our lost, of flesh and eaters.)
Just as among non-dogs desiring flesh, we are like dogs; our flesh is lost, and so are the eaters of flesh.
न पृथिव्या सकलया न सुवर्णस्य राशिभिः। न गवाश्वेन सर्वेण ते त्याज्या य इमे हताः ॥१२-७-११॥
na pṛthivyā sakalayā na suvarṇasya rāśibhiḥ| na gavāśvena sarveṇa te tyājyā ya ime hatāḥ ॥12-7-11॥
[न (na) - not; पृथिव्या (pṛthivyā) - by the earth; सकलया (sakalayā) - entire; न (na) - not; सुवर्णस्य (suvarṇasya) - of gold; राशिभिः (rāśibhiḥ) - by heaps; न (na) - not; गवाश्वेन (gavāśvena) - by cows and horses; सर्वेण (sarveṇa) - by all; ते (te) - those; त्याज्या (tyājyā) - to be abandoned; य (ya) - who; इमे (ime) - these; हताः (hatāḥ) - killed;]
(Not by the entire earth, not by heaps of gold, not by all cows and horses, those are to be abandoned who are these killed.)
Those who have been killed are not to be abandoned for the sake of the whole earth, nor for heaps of gold, nor for all the cows and horses.
संयुक्ताः काममन्युभ्यां क्रोधामर्षसमन्विताः। मृत्युयानं समारुह्य गता वैवस्वतक्षयम् ॥१२-७-१२॥
saṃyuktāḥ kāma-manyubhyāṃ krodhāmarṣa-samanvitāḥ। mṛtyu-yānaṃ samāruhya gatā vaivasvata-kṣayam ॥12-7-12॥
[संयुक्ताः (saṃyuktāḥ) - joined; united; काममन्युभ्यां (kāma-manyubhyāṃ) - by desire and anger; क्रोधामर्षसमन्विताः (krodhāmarṣa-samanvitāḥ) - endowed with wrath and impatience; मृत्युयानं (mṛtyu-yānam) - the vehicle of death; समारुह्य (samāruhya) - having mounted; गता (gatā) - gone; वैवस्वतक्षयम् (vaivasvata-kṣayam) - to the abode of Yama (the lord of death);]
(Joined by desire and anger, endowed with wrath and impatience, having mounted the vehicle of death, they have gone to the abode of Vaivasvata (Yama).)
United by desire and anger, filled with wrath and impatience, they mounted the vehicle of death and went to the realm of Vaivasvata (Yama, the god of death).
बहु कल्याणमिच्छन्त ईहन्ते पितरः सुतान्। तपसा ब्रह्मचर्येण वन्दनेन तितिक्षया ॥१२-७-१३॥
bahu kalyāṇamicchanta īhante pitaraḥ sutān। tapasā brahmacaryeṇa vandanena titikṣayā ॥12-7-13॥
[बहु (bahu) - much; many; कल्याणम् (kalyāṇam) - welfare; auspiciousness; इच्छन्त (icchanta) - desiring; wishing; ईहन्ते (īhante) - strive; endeavor; पितरः (pitaraḥ) - fathers; parents; सुतान् (sutān) - sons; children; तपसा (tapasā) - by austerity; by penance; ब्रह्मचर्येण (brahmacaryeṇa) - by celibacy; by discipline; वन्दनेन (vandanena) - by reverence; by salutation; तितिक्षया (titikṣayā) - by forbearance; by endurance;]
(Desiring much welfare, the fathers strive for their sons by austerity, by celibacy, by reverence, by forbearance.)
Fathers, wishing for the great welfare of their sons, strive through austerity, discipline, reverence, and forbearance.
उपवासैस्तथेज्याभिर्व्रतकौतुकमङ्गलैः। लभन्ते मातरो गर्भांस्तान्मासान्दश बिभ्रति ॥१२-७-१४॥
upavāsais tatha ejyābhir vrata-kautuka-maṅgalaiḥ। labhante mātaro garbhāṁs tān māsān daśa bibhrati ॥12-7-14॥
[उपवासैः (upavāsaiḥ) - by fastings; तथा (tathā) - also; इज्याभिः (ijyābhiḥ) - by sacrifices; व्रत (vrata) - by vows; कौतुक (kautuka) - by auspicious ceremonies; मङ्गलैः (maṅgalaiḥ) - by auspicious acts; लभन्ते (labhante) - obtain; मातरः (mātaraḥ) - mothers; गर्भान् (garbhān) - pregnancies; तान् (tān) - those; मासान् (māsān) - months; दश (daśa) - ten; बिभ्रति (bibhrati) - carry;]
(By fastings, also by sacrifices, by vows, by auspicious ceremonies and acts, mothers obtain pregnancies; they carry those for ten months.)
Mothers obtain pregnancies by fastings, sacrifices, vows, and auspicious ceremonies, and they carry them for ten months.
यदि स्वस्ति प्रजायन्ते जाता जीवन्ति वा यदि। सम्भाविता जातबलास्ते दद्युर्यदि नः सुखम् ॥ इह चामुत्र चैवेति कृपणाः फलहेतुकाः ॥१२-७-१५॥
yadi svasti prajāyante jātā jīvanti vā yadi। sambhāvitā jātabalāste dadyuryadi naḥ sukham ॥ iha cāmutra caiveti kṛpaṇāḥ phalahetukāḥ ॥12-7-15॥
[यदि (yadi) - if; स्वस्ति (svasti) - well-being; प्रजायन्ते (prajāyante) - are born; जाता (jātā) - born; जीवन्ति (jīvanti) - live; वा (vā) - or; यदि (yadi) - if; सम्भाविता (sambhāvitā) - respected; जातबलाः (jātabalāḥ) - born strong; ते (te) - they; दद्यु (dadyuḥ) - may give; यदि (yadi) - if; नः (naḥ) - to us; सुखम् (sukham) - happiness; इह (iha) - here; च (ca) - and; अमुत्र (amutra) - there (in the next world); च (ca) - and; एव (eva) - indeed; इति (iti) - thus; कृपणाः (kṛpaṇāḥ) - the pitiable; फलहेतुकाः (phalahetukāḥ) - those who are motivated by results;]
(If well-being, offspring are born, are born, live or if, respected, born strong, they may give if to us happiness. Here and there (in the next world) and indeed thus, the pitiable, those who are motivated by results.)
If well-being, offspring are born, live, or if the respected, born strong, may give us happiness, here and in the next world—thus, those who are pitiable are motivated by results.
तासामयं समारम्भो निवृत्तः केवलोऽफलः। यदासां निहताः पुत्रा युवानो मृष्टकुण्डलाः ॥१२-७-१६॥
tāsām ayaṃ samārambho nivṛttaḥ kevalo'phalaḥ। yad āsāṃ nihatāḥ putrā yuvānaḥ mṛṣṭakuṇḍalāḥ ॥12-7-16॥
[तासाम् (tāsām) - of those (women); अयम् (ayam) - this; समारम्भः (samārambhaḥ) - undertaking; निवृत्तः (nivṛttaḥ) - ceased; केवलः (kevalaḥ) - only; अफलः (aphalaḥ) - fruitless; यत् (yat) - because; आसाम् (āsām) - of those (women); निहताः (nihataḥ) - slain; पुत्राः (putrāḥ) - sons; युवानः (yuvānaḥ) - young; मृष्टकुण्डलाः (mṛṣṭakuṇḍalāḥ) - with polished earrings;]
(Of those (women), this undertaking has ceased, only fruitless, because of those (women) the sons, young, with polished earrings, have been slain.)
For those women, this effort has ended in vain, for their young sons adorned with polished earrings have been slain.
अभुक्त्वा पार्थिवान्भोगानृणान्यनवदाय च। पितृभ्यो देवताभ्यश्च गता वैवस्वतक्षयम् ॥१२-७-१७॥
abhuktvā pārthivān bhogān ṛṇāni anavadāya ca। pitṛbhyo devatābhyaś ca gatā vaivasvatakṣayam ॥12-7-17॥
[अभुक्त्वा (abhuktvā) - without having enjoyed; पार्थिवान् (pārthivān) - earthly; भोगान् (bhogān) - pleasures; ऋणानि (ṛṇāni) - debts; अनवदाय (anavadāya) - without having paid; च (ca) - and; पितृभ्यः (pitṛbhyaḥ) - to the ancestors; देवताभ्यः (devatābhyaḥ) - to the gods; च (ca) - and; गता (gatā) - have gone; वैवस्वतक्षयम् (vaivasvatakṣayam) - to the abode of Yama (death);]
(Without having enjoyed earthly pleasures, without having paid debts, and to the ancestors and gods, have gone to the abode of Vaivasvata (Yama, death).)
Without enjoying the pleasures of the world or repaying their debts to ancestors and gods, they have departed to the realm of Yama (the god of death).
यदैषामङ्ग पितरौ जातौ काममयाविव। सञ्जातबलरूपेषु तदैव निहता नृपाः ॥१२-७-१८॥
yadaiṣām aṅga pitarau jātau kāmamayāv iva। sañjāta-bala-rūpeṣu tadaiva nihatā nṛpāḥ ॥12-7-18॥
[यदा (yadā) - when; एषाम् (eṣām) - of these; अङ्ग (aṅga) - O dear; पितरौ (pitarau) - the two parents; जातौ (jātau) - were born; काममयौ (kāmamayau) - consisting of desire; इव (iva) - as if; सञ्जात (sañjāta) - arisen; बल (bala) - strength; रूपेषु (rūpeṣu) - in forms; तदा (tadā) - then; एव (eva) - indeed; निहता (nihata) - were slain; नृपाः (nṛpāḥ) - kings;]
(When, O dear, their two parents, as if consisting of desire, were born, then indeed, when strength had arisen in forms, the kings were slain.)
O dear, when their parents, seemingly formed of desire, were born, and when strength manifested in forms, then the kings were slain.
संयुक्ताः काममन्युभ्यां क्रोधहर्षासमञ्जसाः। न ते जन्मफलं किञ्चिद्भोक्तारो जातु कर्हिचित् ॥१२-७-१९॥
saṃyuktāḥ kāma-manyubhyāṃ krodha-harṣā-samañjasāḥ। na te janma-phalaṃ kiñcid-bhoktāro jātu karhicit ॥12-7-19॥
[संयुक्ताः (saṃyuktāḥ) - joined; united; काममन्युभ्यां (kāma-manyubhyām) - by desire and anger; क्रोधहर्षासमञ्जसाः (krodha-harṣā-samañjasāḥ) - with anger, delight, and unrighteousness; न (na) - not; ते (te) - they; जन्मफलं (janma-phalaṃ) - the fruit of birth; किञ्चित् (kiñcit) - even a little; भोक्तारः (bhoktāraḥ) - enjoyers; जातु (jātu) - ever; कर्हिचित् (karhicit) - at any time;]
(Joined by desire and anger, with anger, delight, and unrighteousness, they are not at any time ever enjoyers of even a little fruit of birth.)
Those who are united by desire and anger, and act with anger, delight, and unrighteousness, never at any time enjoy even the slightest fruit of their birth.
पाञ्चालानां कुरूणां च हता एव हि येऽहताः। ते वयं त्वधमाँल्लोकान्प्रपद्येम स्वकर्मभिः ॥१२-७-२०॥
pāñcālānāṃ kurūṇāṃ ca hatā eva hi ye'hatāḥ। te vayaṃ tvadhamāṃllokānprapadyema svakarmabhiḥ ॥12-7-20॥
[पाञ्चालानाम् (pāñcālānām) - of the Pāñcālas; कुरूणाम् (kurūṇām) - of the Kurus; च (ca) - and; हता (hatā) - slain; एव (eva) - indeed; हि (hi) - for; ये (ye) - who; अहताः (ahatāḥ) - not slain; ते (te) - they; वयम् (vayam) - we; तु (tu) - but; अधमाँन् (adhamān) - lower; लोकान् (lokān) - worlds; प्रपद्येम (prapadyema) - would attain; स्वकर्मभिः (svakarmabhiḥ) - by our own actions;]
(Of the Pāñcālas and the Kurus, those who are not slain are indeed slain; but we, by our own actions, would attain the lower worlds.)
Of the Pāñcālas and the Kurus, those who have survived are as good as slain; but we, by our own actions, would reach the lower worlds.
वयमेवास्य लोकस्य विनाशे कारणं स्मृताः। धृतराष्ट्रस्य पुत्रेण निकृत्या प्रत्यपत्स्महि ॥१२-७-२१॥
vayamevāsy lokasya vināśe kāraṇaṃ smṛtāḥ। dhṛtarāṣṭrasya putreṇa nikṛtyā pratyapatsmahi ॥12-7-21॥
[वयम् (vayam) - we; एव (eva) - indeed; अस्य (asya) - of this; लोकस्य (lokasya) - of the world; विनाशे (vināśe) - in destruction; कारणम् (kāraṇam) - cause; स्मृताः (smṛtāḥ) - considered; धृतराष्ट्रस्य (dhṛtarāṣṭrasya) - of Dhritarashtra; पुत्रेण (putreṇa) - by the son; निकृत्या (nikṛtyā) - by deceit; प्रत्यपत्स्महि (pratyapatsmahi) - we have been overcome; १२-७-२१ (12-7-21) - 12-7-21;]
(We indeed of this world in destruction cause considered. By Dhritarashtra's son by deceit we have been overcome. 12-7-21.)
We have been considered the cause of the destruction of this world. By the deceit of Dhritarashtra's son, we have been overcome. 12-7-21.
सदैव निकृतिप्रज्ञो द्वेष्टा मायोपजीवनः। मिथ्यावृत्तः स सततमस्मास्वनपकारिषु ॥१२-७-२२॥
sadāiva nikṛtiprajño dveṣṭā māyopajīvanaḥ। mithyāvṛttaḥ sa satatamasmāsvanapakāriṣu ॥12-7-22॥
[सदैव (sadāiva) - always; निकृति (nikṛti) - deceit; प्रज्ञः (prajñaḥ) - one who is wise; (here: one whose wisdom is in deceit;) द्वेष्टा (dveṣṭā) - hater; माया (māyā) - illusion; उपजीवनः (upajīvanaḥ) - one who lives by; (subsists on;) मिथ्या (mithyā) - false; वृत्तः (vṛttaḥ) - conducted; (one whose conduct is;) स (sa) - he; सततम् (satatam) - always; continually; अस्मासु (asmāsu) - towards us; अनपकारिषु (anapakāriṣu) - towards those who have not harmed;]
(Always, one whose wisdom is in deceit, a hater, one who lives by illusion, whose conduct is false, he always (acts) towards us, towards those who have not harmed (him).)
He is always cunning, hateful, lives by deceit and illusion, and behaves falsely, constantly acting against us who have done him no harm.
अंशकामा वयं ते च न चास्माभिर्न तैर्जितम्। न तैर्भुक्तेयमवनिर्न नार्यो गीतवादितम् ॥१२-७-२३॥
aṃśakāmā vayaṃ te ca na cāsmābhirna tairjitam। na tairbhukteyamavanirna nāryo gītavāditam ॥12-7-23॥
[अंशकामा (aṃśakāmāḥ) - desiring a share; वयम् (vayam) - we; ते (te) - they; च (ca) - and; न (na) - not; च (ca) - and; अस्माभिः (asmābhiḥ) - by us; न (na) - not; तैः (taiḥ) - by them; जितम् (jitam) - conquered; न (na) - not; तैः (taiḥ) - by them; भुक्ता (bhuktā) - enjoyed; इयम् (iyam) - this; अवनि (avaniḥ) - earth; न (na) - not; नार्यः (nāryaḥ) - women; गीतवादितम् (gītavāditam) - singing and music;]
(Desiring a share, we and they, neither by us nor by them was it conquered. Nor by them was this earth enjoyed, nor women with singing and music.)
We and they, both desiring a share, neither conquered it nor enjoyed this earth, nor did women sing and play music for them.
नामात्यसमितौ कथ्यं न च श्रुतवतां श्रुतम्। न रत्नानि परार्ध्यानि न भूर्न द्रविणागमः ॥१२-७-२४॥
nāmātyasamitiu kathyaṃ na ca śrutavatāṃ śrutam। na ratnāni parārdhyāni na bhūr na draviṇāgamaḥ ॥12-7-24॥
[नाम (nāma) - name; अत्यसमितौ (atyasamitiu) - in the assembly of ministers; कथ्यं (kathyaṃ) - to be spoken; न (na) - not; च (ca) - and; श्रुतवतां (śrutavatāṃ) - of those who have heard (the Veda); श्रुतम् (śrutam) - what is heard; न (na) - not; रत्नानि (ratnāni) - gems; परार्ध्यानि (parārdhyāni) - most precious; न (na) - not; भूः (bhūḥ) - earth; न (na) - not; द्रविणागमः (draviṇāgamaḥ) - acquisition of wealth;]
(Name in the assembly of ministers is to be spoken, not what is heard by those who have heard (the Veda); not gems most precious, not earth, not acquisition of wealth.)
One should speak only the name in the assembly of ministers, not what is heard by those learned in the Veda; neither the most precious gems, nor the earth, nor the acquisition of wealth (are to be spoken of there).
ऋद्धिमस्मासु तां दृष्ट्वा विवर्णो हरिणः कृशः। धृतराष्ट्रस्य नृपतेः सौबलेन निवेदितः ॥१२-७-२५॥
ṛddhim asmāsu tāṃ dṛṣṭvā vivarṇo hariṇaḥ kṛśaḥ। dhṛtarāṣṭrasya nṛpateḥ saubalena niveditaḥ ॥12-7-25॥
[ऋद्धिम् (ṛddhim) - prosperity; अस्मासु (asmāsu) - among us; ताम् (tām) - that; दृष्ट्वा (dṛṣṭvā) - having seen; विवर्णः (vivarṇaḥ) - pale; हरिणः (hariṇaḥ) - Hari (Krishna); कृशः (kṛśaḥ) - emaciated; धृतराष्ट्रस्य (dhṛtarāṣṭrasya) - of Dhritarashtra; नृपतेः (nṛpateḥ) - of the king; सौबलेन (saubalena) - by Saubala (Sanjaya); निवेदितः (niveditaḥ) - was reported;]
(Having seen that prosperity among us, Hari (Krishna), pale and emaciated, was reported by Saubala (Sanjaya) to King Dhritarashtra.)
When that prosperity among us was seen, Hari (Krishna), pale and emaciated, was reported by Saubala (Sanjaya) to King Dhritarashtra.
तं पिता पुत्रगृद्धित्वादनुमेनेऽनये स्थितम्। अनवेक्ष्यैव पितरं गाङ्गेयं विदुरं तथा ॥ असंशयं धृतराष्ट्रो यथैवाहं तथा गतः ॥१२-७-२६॥
taṃ pitā putragṛddhitvād anumene'naye sthitam। anavekṣyaiva pitaraṃ gāṅgeyaṃ viduraṃ tathā ॥ asaṃśayaṃ dhṛtarāṣṭro yathaivāhaṃ tathā gataḥ ॥12-7-26॥
[तं (taṃ) - him; पिता (pitā) - father; पुत्रगृद्धित्वात् (putragṛddhitvāt) - from desire for son; अनुमेने (anumene) - approved; अनये (anaye) - in wrong; स्थितम् (sthitam) - situated; अनवेक्ष्य (anavekṣya) - without considering; एव (eva) - indeed; पितरम् (pitaram) - father; गाङ्गेयम् (gāṅgeyam) - Gāṅgeya (Bhīṣma); विदुरम् (viduram) - Vidura; तथा (tathā) - also; असंशयम् (asaṃśayam) - without doubt; धृतराष्ट्रः (dhṛtarāṣṭraḥ) - Dhṛtarāṣṭra; यथा (yathā) - just as; एव (eva) - indeed; अहम् (aham) - I; तथा (tathā) - so; गतः (gataḥ) - gone;]
(His father, from desire for his son, approved him situated in wrong. Without considering the father, Gāṅgeya and Vidura also. Without doubt, Dhṛtarāṣṭra has gone just as I have so.)
His father, out of desire for his son, approved his wrongful conduct. Without considering his father, Bhīṣma and Vidura also acted thus. Without doubt, Dhṛtarāṣṭra has gone the same way as I have.
अनियम्याशुचिं लुब्धं पुत्रं कामवशानुगम्। पतितो यशसो दीप्ताद्घातयित्वा सहोदरान् ॥१२-७-२७॥
aniyamyāśuciṃ lubdhaṃ putraṃ kāmavaśānugam। patito yaśaso dīptādghātayitvā sahodarān ॥12-7-27॥
[अनियम्य (aniyamya) - not restraining; अशुचिं (aśuciṃ) - impure; लुब्धं (lubdhaṃ) - greedy; पुत्रं (putraṃ) - son; कामवशानुगम् (kāmavaśānugam) - following the sway of desire; पतितः (patitaḥ) - fallen; यशसः (yaśasaḥ) - from glory; दीप्तात् (dīptāt) - from blazing; घातयित्वा (ghātayitvā) - having caused to be killed; सहोदरान् (sahodarān) - brothers;]
(Not restraining the impure, greedy son who follows the sway of desire, having caused his brothers to be killed, (he) fell from blazing glory.)
By not restraining his impure, greedy son who was under the sway of desire, and by causing his own brothers to be killed, he fell from his former blazing glory.
इमौ वृद्धौ च शोकाग्नौ प्रक्षिप्य स सुयोधनः। अस्मत्प्रद्वेषसंयुक्तः पापबुद्धिः सदैव हि ॥१२-७-२८॥
imau vṛddhau ca śokāgnau prakṣipya sa suyodhanaḥ। asmat-pradveṣa-saṃyuktaḥ pāpa-buddhiḥ sadaiva hi ॥12-7-28॥
[इमौ (imau) - these two; वृद्धौ (vṛddhau) - the elders; च (ca) - and; शोकाग्नौ (śokāgnau) - in the fire of grief; प्रक्षिप्य (prakṣipya) - having cast; स (sa) - he; सुयोधनः (suyodhanaḥ) - Suyodhana; अस्मत्प्रद्वेषसंयुक्तः (asmat-pradveṣa-saṃyuktaḥ) - joined with hatred towards us; पापबुद्धिः (pāpa-buddhiḥ) - of evil mind; सदैव (sadaiva) - always; हि (hi) - indeed;]
(Having cast these two elders into the fire of grief, that Suyodhana, always indeed of evil mind, joined with hatred towards us.)
Suyodhana, ever of evil mind and filled with hatred towards us, has cast these two elders into the fire of grief.
को हि बन्धुः कुलीनः संस्तथा ब्रूयात्सुहृज्जने। यथासावुक्तवान्क्षुद्रो युयुत्सुर्वृष्णिसंनिधौ ॥१२-७-२९॥
ko hi bandhuḥ kulīnaḥ saṃstathā brūyātsuhṛj-jane। yathāsāvuktavān kṣudro yuyutsur vṛṣṇi-saṃnidhau ॥12-7-29॥
[को (ko) - who; हि (hi) - indeed; बन्धुः (bandhuḥ) - relative; कुलीनः (kulīnaḥ) - noble-born; संस्तथा (saṃstathā) - thus also; ब्रूयात् (brūyāt) - would say; सुहृत् (suhṛt) - friend; जने (jane) - among people; यथा (yathā) - just as; असौ (asau) - he; उक्तवान् (uktavān) - has spoken; क्षुद्रः (kṣudraḥ) - mean; युयुत्सुः (yuyutsuḥ) - desiring to fight; वृष्णि (vṛṣṇi) - among the Vṛṣṇis; संनिधौ (saṃnidhau) - in the presence;]
(Who indeed, being a noble-born relative, would thus also say among friends, just as this mean one, desiring to fight, has spoken in the presence of the Vṛṣṇis?)
Who among noble relatives would speak thus among friends, as this mean person, eager for conflict, has spoken in the presence of the Vṛṣṇis?
आत्मनो हि वयं दोषाद्विनष्टाः शाश्वतीः समाः। प्रदहन्तो दिशः सर्वास्तेजसा भास्करा इव ॥१२-७-३०॥
ātmano hi vayaṃ doṣād vinaṣṭāḥ śāśvatīḥ samāḥ। pradahanto diśaḥ sarvāḥ tejasā bhāskarā iva ॥12-7-30॥
[आत्मनः (ātmanaḥ) - of oneself; हि (hi) - indeed; वयम् (vayam) - we; दोषात् (doṣāt) - from fault; विनष्टाः (vinaṣṭāḥ) - destroyed; शाश्वतीः (śāśvatīḥ) - eternal; समाः (samāḥ) - years; प्रदहन्तः (pradahantaḥ) - burning; दिशः (diśaḥ) - directions; सर्वाः (sarvāḥ) - all; तेजसा (tejasā) - by brilliance; भास्कराः (bhāskarāḥ) - suns; इव (iva) - like;]
(Indeed, we have been destroyed for eternal years by our own fault, burning all directions with brilliance like suns.)
Truly, due to our own fault, we have perished for countless ages, blazing in all directions with radiance like the suns.
सोऽस्माकं वैरपुरुषो दुर्मन्त्रिप्रग्रहं गतः। दुर्योधनकृते ह्येतत्कुलं नो विनिपातितम् ॥ अवध्यानां वधं कृत्वा लोके प्राप्ताः स्म वाच्यताम् ॥१२-७-३१॥
so'smākaṃ vairapuruṣo durmantripragrahaṃ gataḥ। duryodhanakṛte hyetatkulaṃ no vinipātitam ॥ avadhyānāṃ vadhaṃ kṛtvā loke prāptāḥ sma vācyatām ॥12-7-31॥
[सः (saḥ) - he; अस्माकं (asmākam) - of us; वैरपुरुषः (vairapuruṣaḥ) - enemy-person; दुर्मन्त्रिप्रग्रहं (durmantripragraham) - evil-counsel-attachment; गतः (gataḥ) - has gone; दुर्योधनकृते (duryodhanakṛte) - for Duryodhana; हि (hi) - indeed; एतत् (etat) - this; कुलं (kulaṃ) - family; नः (naḥ) - our; विनिपातितम् (vinipātitam) - has been destroyed; अवध्यानां (avadhyānām) - of those not to be slain; वधं (vadham) - slaying; कृत्वा (kṛtvā) - having done; लोके (loke) - in the world; प्राप्ताः (prāptāḥ) - have obtained; स्म (sma) - indeed; वाच्यताम् (vācyatām) - to be spoken of;]
(He, our enemy-person, has gone to evil-counsel-attachment. Indeed, for Duryodhana, this our family has been destroyed. Having done the slaying of those not to be slain, in the world we have indeed obtained to be spoken of.)
He, our enemy, has fallen under the sway of evil counsel. For Duryodhana's sake, our family has been destroyed. By killing those who should not have been slain, we have become the subject of reproach in the world.
कुलस्यास्यान्तकरणं दुर्मतिं पापकारिणम्। राजा राष्ट्रेश्वरं कृत्वा धृतराष्ट्रोऽद्य शोचति ॥१२-७-३२॥
kulasya asya anta-karaṇam dur-matim pāpa-kāriṇam। rājā rāṣṭreśvaram kṛtvā dhṛtarāṣṭraḥ adya śocati ॥12-7-32॥
[कुलस्य (kulasya) - of the family; अस्य (asya) - of this; अन्तकरणं (anta-karaṇam) - destruction-causing; दुर्मतिं (dur-matim) - evil-minded; पापकारिणम् (pāpa-kāriṇam) - sin-causing; राजा (rājā) - the king; राष्ट्रेश्वरं (rāṣṭreśvaram) - lord of the kingdom; कृत्वा (kṛtvā) - having made; धृतराष्ट्रः (dhṛtarāṣṭraḥ) - Dhritarashtra; अद्य (adya) - today; शोचति (śocati) - grieves;]
(Of the family, of this, destruction-causing, evil-minded, sin-causing, the king, lord of the kingdom, having made, Dhritarashtra today grieves.)
Dhritarashtra, having made this evil-minded, sin-causing destroyer of the family the lord of the kingdom, now grieves today.
हताः शूराः कृतं पापं विषयः स्वो विनाशितः। हत्वा नो विगतो मन्युः शोको मां रुन्धयत्ययम् ॥१२-७-३३॥
hatāḥ śūrāḥ kṛtaṃ pāpaṃ viṣayaḥ svo vināśitaḥ। hatvā no vigato manyuḥ śoko māṃ rundhayatyayam ॥12-7-33॥
[हताः (hatāḥ) - killed; शूराः (śūrāḥ) - heroes; कृतं (kṛtam) - done; पापं (pāpam) - sin; विषयः (viṣayaḥ) - object; स्वः (svaḥ) - own; विनाशितः (vināśitaḥ) - destroyed; हत्वा (hatvā) - having killed; नः (naḥ) - our; विगतः (vigataḥ) - departed; मन्युः (manyuḥ) - anger; शोकः (śokaḥ) - grief; माम् (mām) - me; रुन्धयति (rundhayati) - obstructs; अयम् (ayam) - this;]
(The heroes are killed, sin is done, the object (kingdom) is destroyed, having killed, our anger has departed, this grief obstructs me.)
The heroes have been slain, the sinful act is done, our own kingdom is destroyed; having killed, our anger has left us, but now this grief overwhelms me.
धनञ्जय कृतं पापं कल्याणेनोपहन्यते। त्यागवांश्च पुनः पापं नालं कर्तुमिति श्रुतिः ॥१२-७-३४॥
dhanañjaya kṛtaṃ pāpaṃ kalyāṇenopahanyate। tyāgavāṃś ca punaḥ pāpaṃ nālaṃ kartum iti śrutiḥ ॥12-7-34॥
[धनञ्जय (dhanañjaya) - conqueror of wealth; Arjuna; कृतं (kṛtaṃ) - done; performed; accomplished; पापं (pāpaṃ) - sin; evil deed; कल्याणेन (kalyāṇena) - by auspiciousness; by good act; उपहन्यते (upahanyate) - is destroyed; is overcome; त्यागवान् (tyāgavān) - one who is endowed with renunciation; च (ca) - and; पुनः (punaḥ) - again; पापं (pāpaṃ) - sin; evil deed; न (na) - not; अलम् (alam) - capable; able; कर्तुम् (kartum) - to do; to perform; इति (iti) - thus; श्रुतिः (śrutiḥ) - the Veda; scriptural statement;]
(The sin done by Dhanañjaya is destroyed by auspiciousness. And one who is endowed with renunciation is not able to do sin again, thus (says) the Veda.)
The sin committed by Dhanañjaya is overcome by good deeds. Moreover, a person who possesses renunciation cannot commit sin again, as stated by the Veda (scripture).
त्यागवाञ्जन्ममरणे नाप्नोतीति श्रुतिर्यदा। प्राप्तवर्त्मा कृतमतिर्ब्रह्म सम्पद्यते तदा ॥१२-७-३५॥
tyāgavāñ janma-maraṇe nāpnnotīti śrutir yadā। prāptavartmā kṛtamatis brahma sampadyate tadā ॥12-7-35॥
[त्यागवान् (tyāgavān) - one who is endowed with renunciation; जन्म (janma) - birth; मरणे (maraṇe) - death; न (na) - not; आप्नोति (āpnnoti) - attains; इति (iti) - thus; श्रुतिः (śrutiḥ) - the scripture; यदा (yadā) - when; प्राप्तवर्त्मा (prāptavartmā) - one who has reached the path; कृतमति: (kṛtamatiḥ) - one whose mind is resolved; ब्रह्म (brahma) - Brahman; सम्पद्यते (sampadyate) - attains; तदा (tadā) - then;]
(When the scripture says, 'One endowed with renunciation does not attain birth and death,' then, one who has reached the path and whose mind is resolved attains Brahman.)
When the scripture declares, 'He who is endowed with renunciation does not undergo birth and death,' then, one who has reached the path and whose mind is determined attains Brahman.
स धनञ्जय निर्द्वंद्वो मुनिर्ज्ञानसमन्वितः। वनमामन्त्र्य वः सर्वान्गमिष्यामि परन्तप ॥१२-७-३६॥
sa dhanañjaya nirdvandvo munirjñānasamanvitaḥ। vanamāmantrya vaḥ sarvāngamiṣyāmi parantapa ॥12-7-36॥
[स (sa) - he; धनञ्जय (dhanañjaya) - Dhananjaya (Arjuna); निर्द्वंद्वः (nirdvandvaḥ) - free from dualities; मुनिः (muniḥ) - sage; ज्ञानसमन्वितः (jñānasamanvitaḥ) - endowed with knowledge; वनम् (vanam) - forest; आमन्त्र्य (āmantrya) - having bidden farewell; वः (vaḥ) - to you (all); सर्वान् (sarvān) - all; गमिष्यामि (gamiṣyāmi) - I shall go; परन्तप (parantapa) - O scorcher of foes;]
(He, Dhananjaya, free from dualities, the sage endowed with knowledge, having bidden farewell to all of you, O scorcher of foes, I shall go to the forest.)
He, Dhananjaya, steadfast and wise, after bidding you all farewell, O conqueror of enemies, will depart for the forest.
न हि कृत्स्नतमो धर्मः शक्यः प्राप्तुमिति श्रुतिः। परिग्रहवता तन्मे प्रत्यक्षमरिसूदन ॥१२-७-३७॥
na hi kṛtsnatamo dharmaḥ śakyaḥ prāptumiti śrutiḥ। parigrahavatā tanme pratyakṣamarisūdana ॥12-7-37॥
[न (na) - not; हि (hi) - indeed; कृत्स्नतमः (kṛtsnatamaḥ) - entirety; most complete; धर्मः (dharmaḥ) - dharma; righteousness; शक्यः (śakyaḥ) - possible; प्राप्तुम् (prāptum) - to obtain; इति (iti) - thus; श्रुतिः (śrutiḥ) - śruti; Vedic statement; परिग्रहवता (parigrahavatā) - by one who possesses possessions; तत् (tat) - that; मे (me) - to me; प्रत्यक्षम् (pratyakṣam) - directly; evidently; अरिसूदन (arisūdana) - O destroyer of enemies;]
(Not indeed the most complete dharma is possible to obtain—thus (says) the śruti. By one who possesses possessions, that is to me directly, O destroyer of enemies.)
The śruti declares that the entirety of dharma cannot be attained; for one who is attached to possessions, O destroyer of enemies, this is evident to me.
मया निसृष्टं पापं हि परिग्रहमभीप्सता। जन्मक्षयनिमित्तं च शक्यं प्राप्तुमिति श्रुतिः ॥१२-७-३८॥
mayā nisṛṣṭaṃ pāpaṃ hi parigraham abhīpsatā। janma-kṣaya-nimittaṃ ca śakyaṃ prāptum iti śrutiḥ॥12-7-38॥
[मया (mayā) - by me; निसृष्टं (nisṛṣṭam) - abandoned; पापं (pāpam) - sin; हि (hi) - indeed; परिग्रहम् (parigraham) - acceptance; अभीप्सता (abhīpsatā) - desiring; जन्मक्षय (janma-kṣaya) - destruction of birth; निमित्तं (nimittam) - cause; च (ca) - and; शक्यं (śakyam) - possible; प्राप्तुम् (prāptum) - to obtain; इति (iti) - thus; श्रुतिः (śrutiḥ) - the scripture;]
(By me, sin was indeed abandoned, desiring acceptance; and the cause for the destruction of birth is possible to obtain—thus (says) the scripture.)
I have indeed abandoned sin in my desire for acceptance; and the scripture says that it is possible to obtain the cause for the end of rebirth.
स परिग्रहमुत्सृज्य कृत्स्नं राज्यं तथैव च। गमिष्यामि विनिर्मुक्तो विशोको विज्वरस्तथा ॥१२-७-३९॥
sa parigraham utsṛjya kṛtsnaṃ rājyaṃ tathaiva ca। gamiṣyāmi vinirmukto viśoko vijvaras tathā ॥12-7-39॥
[स (sa) - he; परिग्रहम् (parigraham) - attachment; possession; उत्सृज्य (utsṛjya) - having abandoned; having given up; कृत्स्नम् (kṛtsnam) - entire; whole; राज्यम् (rājyam) - kingdom; तथैव (tathaiva) - just so; likewise; च (ca) - and; गमिष्यामि (gamiṣyāmi) - I shall go; विनिर्मुक्तः (vinirmuktaḥ) - completely freed; विशोकः (viśokaḥ) - free from sorrow; विज्वरः (vijvaraḥ) - free from fever; free from distress; तथा (tathā) - thus; in that way;]
(He, having abandoned attachment and the entire kingdom likewise, I shall go, completely freed, free from sorrow, and free from distress, thus.)
He, having given up all attachment and the entire kingdom as well, will go forth, completely free, without sorrow or distress, in this way.
प्रशाधि त्वमिमामुर्वीं क्षेमां निहतकण्टकाम्। न ममार्थोऽस्ति राज्येन न भोगैर्वा कुरूत्तम ॥१२-७-४०॥
praśādhi tvam imām urvīṃ kṣemāṃ nihatakaṇṭakām। na mamārtho'sti rājyena na bhogair vā kurūttama ॥12-7-40॥
[प्रशाधि (praśādhi) - govern; त्वम् (tvam) - you; इमाम् (imām) - this; उर्वीं (urvīṃ) - earth; क्षेमाम् (kṣemām) - secure; निहतकण्टकाम् (nihatakaṇṭakām) - with obstacles removed; न (na) - not; मम (mama) - my; अर्थः (arthaḥ) - purpose; अस्ति (asti) - is; राज्येन (rājyena) - by kingdom; न (na) - not; भोगैः (bhogaiḥ) - by enjoyments; वा (vā) - or; कुरूत्तम (kurūttama) - O best of Kurus;]
(Govern you this earth, secure, with obstacles removed. Not my purpose is by kingdom, nor by enjoyments, O best of Kurus.)
You govern this secure earth, with all obstacles removed. I have no desire for the kingdom or for enjoyments, O best of Kurus.
एतावदुक्त्वा वचनं धर्मराजो युधिष्ठिरः। व्युपारमत्ततः पार्थः कनीयान्प्रत्यभाषत ॥१२-७-४१॥
etāvad uktvā vacanaṃ dharmarājo yudhiṣṭhiraḥ। vyupāramat tataḥ pārthaḥ kanīyān pratyabhāṣata ॥12-7-41॥
[एतावत् (etāvat) - so much; thus far; उक्त्वा (uktvā) - having said; वचनम् (vacanam) - speech; words; धर्मराजः (dharmarājaḥ) - the king of dharma; युधिष्ठिरः (yudhiṣṭhiraḥ) - Yudhishthira; व्युपारमत् (vyupāramat) - ceased; stopped; ततः (tataḥ) - then; after that; पार्थः (pārthaḥ) - the son of Pritha; Arjuna; कनीयान् (kanīyān) - the younger; प्रत्यभाषत (pratyabhāṣata) - replied; spoke in return;]
(Having said thus much, the king of dharma, Yudhishthira, ceased speaking; then the younger Partha (Arjuna) replied.)
After Yudhishthira, the king of dharma, finished speaking, the younger Partha (Arjuna) responded.
