12.016
Library: Bhima appraises Yudhishthira about the two kinds of diseases and asks him to rule the kingdom having understood the coming and going of beings. He also asks Yudhishthira to perform the horse-sacrifice according to the prescribed rules.
वैशम्पायन उवाच॥
vaiśampāyana uvāca॥
[वैशम्पायन (vaiśampāyana) - Vaiśampāyana; (proper noun, name of a sage); उवाच (uvāca) - said; (from the root 'vac' - to speak, past tense singular);]
(Vaiśampāyana said;)
Vaiśampāyana said:
अर्जुनस्य वचः श्रुत्वा भीमसेनोऽत्यमर्षणः। धैर्यमास्थाय तेजस्वी ज्येष्ठं भ्रातरमब्रवीत् ॥१२-१६-१॥
arjunasya vacaḥ śrutvā bhīmaseno’tyamarṣaṇaḥ। dhairyam āsthāya tejasvī jyeṣṭhaṃ bhrātaram abravīt ॥12-16-1॥
[अर्जुनस्य (arjunasya) - of Arjuna; वचः (vacaḥ) - words; श्रुत्वा (śrutvā) - having heard; भीमसेनः (bhīmasenaḥ) - Bhīmasena; अत्यमरषणः (atyamarṣaṇaḥ) - extremely impatient; धैर्यम् (dhairyam) - fortitude; आस्थाय (āsthāya) - having assumed; तेजस्वी (tejasvī) - vigorous; ज्येष्ठम् (jyeṣṭham) - eldest; भ्रातरम् (bhrātaram) - brother; अब्रवीत् (abravīt) - said;]
(Having heard the words of Arjuna, Bhīmasena, extremely impatient, having assumed fortitude, vigorous, said to his eldest brother.)
When Bhīmasena, extremely impatient, heard Arjuna’s words, he composed himself with fortitude and vigor and addressed his eldest brother.
राजन्विदितधर्मोऽसि न तेऽस्त्यविदितं भुवि। उपशिक्षाम ते वृत्तं सदैव न च शक्नुमः ॥१२-१६-२॥
rājan-vidita-dharmo'si na te'sty-aviditaṃ bhuvi। upaśikṣāma te vṛttaṃ sadaiva na ca śaknumaḥ ॥12-16-2॥
[राजन् (rājan) - O king; विदित (vidita) - known; धर्मः (dharmaḥ) - dharma; असि (asi) - you are; न (na) - not; ते (te) - to you; अस्ति (asti) - there is; अविदितम् (aviditam) - unknown; भुवि (bhuvi) - on earth; उपशिक्षाम (upaśikṣāma) - we instruct; ते (te) - you; वृत्तम् (vṛttam) - conduct; सदैव (sadaiva) - always; न (na) - not; च (ca) - and; शक्नुमः (śaknumaḥ) - we are able;]
(O king, you are one whose dharma is known; there is nothing unknown to you on earth. We always instruct you in conduct, but we are not able (to do so).)
O king, you are already versed in dharma; nothing on earth is unknown to you. We always try to instruct you in conduct, but we are not able to do so.
न वक्ष्यामि न वक्ष्यामीत्येवं मे मनसि स्थितम्। अतिदुःखात्तु वक्ष्यामि तन्निबोध जनाधिप ॥१२-१६-३॥
na vakṣyāmi na vakṣyāmītyevaṃ me manasi sthitam। atiduḥkhāttu vakṣyāmi tannibodha janādhipa ॥12-16-3॥
[न (na) - not; वक्ष्यामि (vakṣyāmi) - I will say; न (na) - not; वक्ष्यामि (vakṣyāmi) - I will say; इति (iti) - thus; एवम् (evam) - so; मे (me) - in my; मनसि (manasi) - mind; स्थितम् (sthitam) - settled; अति (ati) - excessive; दुःखात् (duḥkhāt) - from sorrow; तु (tu) - but; वक्ष्यामि (vakṣyāmi) - I will say; तत् (tat) - that; निबोध (nibodha) - know; जनाधिप (janādhipa) - O lord of men;]
(Not I will say, not I will say—thus in my mind it was settled. But from excessive sorrow, I will say that; know this, O lord of men.)
I had resolved in my mind not to speak, not to speak; but due to overwhelming sorrow, I will speak—know this, O lord of men.
भवतस्तु प्रमोहेन सर्वं संशयितं कृतम्। विक्लवत्वं च नः प्राप्तमबलत्वं तथैव च ॥१२-१६-४॥
bhavatastu pramohena sarvaṃ saṃśayitaṃ kṛtam। viklavatvaṃ ca naḥ prāptam abalatvaṃ tathaiva ca ॥12-16-4॥
[भवतः (bhavataḥ) - by you; of you; तु (tu) - but; प्रमोहेन (pramohena) - by delusion; by great confusion; सर्वं (sarvaṃ) - all; everything; संशयितं (saṃśayitam) - doubted; made doubtful; कृतम् (kṛtam) - done; made; विक्लवत्वं (viklavatvaṃ) - weakness; indecisiveness; च (ca) - and; नः (naḥ) - to us; for us; प्राप्तम् (prāptam) - has come; has been attained; अबलत्वं (abalatvaṃ) - powerlessness; weakness; तथैव (tathaiva) - in the same way; likewise; च (ca) - and;]
(But by your delusion, everything has been made doubtful. Weakness and powerlessness have come to us, and likewise.)
But due to your delusion, everything has become doubtful. We have become weak and powerless as well.
कथं हि राजा लोकस्य सर्वशास्त्रविशारदः। मोहमापद्यते दैन्याद्यथा कुपुरुषस्तथा ॥१२-१६-५॥
kathaṁ hi rājā lokasya sarvaśāstraviśāradaḥ। moham-āpadyate dainyād yathā kupuruṣas tathā ॥12-16-5॥
[कथं (kathaṁ) - how; हि (hi) - indeed; राजा (rājā) - king; लोकस्य (lokasya) - of the people; सर्वशास्त्रविशारदः (sarvaśāstraviśāradaḥ) - expert in all śāstras; मोहम् (moham) - delusion; आपद्यते (āpadyate) - falls into; दैन्यात् (dainyāt) - from dejection; यथा (yathā) - just as; कुपुरुषः (kupuruṣaḥ) - a wicked man; तथा (tathā) - so;]
(How indeed does the king, expert in all śāstras, of the people, fall into delusion from dejection, just as a wicked man so?)
How can a king, who is expert in all the śāstras and leader of the people, fall into delusion from dejection, just like a wicked man?
आगतिश्च गतिश्चैव लोकस्य विदिता तव। आयत्यां च तदात्वे च न तेऽस्त्यविदितं प्रभो ॥१२-१६-६॥
āgatiś ca gatiś caiva lokasya viditā tava। āyatyāṃ ca tadātve ca na te 'sty aviditaṃ prabho॥12-16-6॥
[आगतिः (āgatiḥ) - arrival; च (ca) - and; गतिः (gatiḥ) - departure; च (ca) - and; एव (eva) - indeed; लोकस्य (lokasya) - of the world; विदिता (viditā) - known; तव (tava) - to you; आयत्याम् (āyatyām) - in the future; च (ca) - and; तदात्वे (tadātve) - at that time; च (ca) - and; न (na) - not; ते (te) - to you; अस्ति (asti) - is; अविदितम् (aviditam) - unknown; प्रभो (prabho) - O Lord;]
(Arrival and departure of the world are indeed known to you. In the future and at that time also, there is nothing unknown to you, O Lord.)
O Lord, the coming and going of the world are known to you; nothing is unknown to you, whether in the future or at that very time.
एवं गते महाराज राज्यं प्रति जनाधिप। हेतुमत्र प्रवक्ष्यामि तदिहैकमनाः शृणु ॥१२-१६-७॥
evaṃ gate mahārāja rājyaṃ prati janādhipa| hetumatra pravakṣyāmi tadihaikamanāḥ śṛṇu ॥12-16-7॥
[एवं (evaṃ) - thus; गते (gate) - having occurred; महाराज (mahārāja) - O great king; राज्यं (rājyaṃ) - kingdom; प्रति (prati) - regarding; जनाधिप (janādhipa) - O lord of people; हेतुम् (hetum) - the reason; अत्र (atra) - here; प्रवक्ष्यामि (pravakṣyāmi) - I shall explain; तत् (tat) - that; इह (iha) - here; एकमनाः (ekamanāḥ) - with one-pointed mind; शृणु (śṛṇu) - listen;]
(Thus having occurred, O great king, regarding the kingdom, O lord of people, the reason here I shall explain; that here with one-pointed mind, listen.)
O great king, now that this has happened regarding the kingdom, O lord of people, I shall explain the reason here; therefore, listen here with a focused mind.
द्विविधो जायते व्याधिः शारीरो मानसस्तथा। परस्परं तयोर्जन्म निर्द्वंद्वं नोपलभ्यते ॥१२-१६-८॥
dvividho jāyate vyādhiḥ śārīro mānasas tathā। parasparaṃ tayor janma nirdvandvaṃ nopalabhyate ॥12-16-8॥
[द्विविधः (dvividhaḥ) - of two kinds; जायते (jāyate) - arises; व्याधिः (vyādhiḥ) - disease; शारीरः (śārīraḥ) - bodily; मानसः (mānasaḥ) - mental; तथा (tathā) - likewise; परस्परम् (parasparam) - mutually; तयोः (tayoḥ) - of the two; जन्म (janma) - origin; निर्द्वन्द्वम् (nirdvandvam) - free from duality; न (na) - not; उपलभ्यते (upalabhyate) - is found;]
(Disease of two kinds arises: bodily and mental likewise. The origin of the two is mutually not found to be free from duality.)
Disease is of two kinds: bodily and mental. The origin of these two is always mutually connected; a state free from both is never found.
शारीराज्जायते व्याधिर्मानसो नात्र संशयः। मानसाज्जायते व्याधिः शारीर इति निश्चयः ॥१२-१६-९॥
śārīrājjāyate vyādhirmānaso nātra saṃśayaḥ। mānasājjāyate vyādhiḥ śārīra iti niścayaḥ ॥12-16-9॥
[शारीरात् (śārīrāt) - from the body; जायते (jāyate) - arises; व्याधिः (vyādhiḥ) - disease; मानसः (mānasaḥ) - mental; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt; मानसात् (mānasāt) - from the mind; जायते (jāyate) - arises; व्याधिः (vyādhiḥ) - disease; शारीरः (śārīraḥ) - bodily; इति (iti) - thus; निश्चयः (niścayaḥ) - certainty;]
(From the body arises mental disease; here there is no doubt. From the mind arises bodily disease; thus is the certainty.)
Mental disease arises from the body; of this there is no doubt. Bodily disease arises from the mind; this is certain.
शारीरमानसे दुःखे योऽतीते अनुशोचति। दुःखेन लभते दुःखं द्वावनर्थौ प्रपद्यते ॥१२-१६-१०॥
śārīramānase duḥkhe yo'tīte anuśocati। duḥkhena labhate duḥkhaṃ dvāvanarthau prapadyate ॥12-16-10॥
[शारीर (śārīra) - of the body; मानसे (mānasa) - of the mind; दुःखे (duḥkhe) - in suffering; यः (yaḥ) - who; अतीते (atīte) - in what is past; अनुशोचति (anuśocati) - grieves; दुःखेन (duḥkhena) - by suffering; लभते (labhate) - obtains; दुःखं (duḥkham) - suffering; द्वौ (dvau) - two; अनर्थौ (anarthau) - misfortunes; प्रपद्यते (prapadyate) - attains;]
(Who grieves over past bodily or mental suffering, by suffering obtains suffering, attains two misfortunes.)
Whoever grieves over past bodily or mental suffering, by suffering gains only more suffering and incurs twofold misfortune.
शीतोष्णे चैव वायुश्च त्रयः शारीरजा गुणाः। तेषां गुणानां साम्यं च तदाहुः स्वस्थलक्षणम् ॥१२-१६-११॥
śītoṣṇe caiva vāyuś ca trayaḥ śārīrajā guṇāḥ। teṣāṃ guṇānāṃ sāṃyaṃ ca tad āhuḥ svasthalakṣaṇam ॥12-16-11॥
[स्वस्थलक्षणम् (svasthalakṣaṇam) - the characteristic of health;]
(Cold, hot, and wind are indeed the three qualities arising from the body; the equilibrium of these qualities, that they say is the characteristic of health.)
Cold, heat, and wind are the three bodily qualities; their balance is said to be the mark of health.
तेषामन्यतमोत्सेके विधानमुपदिष्यते। उष्णेन बाध्यते शीतं शीतेनोष्णं प्रबाध्यते ॥१२-१६-१२॥
teṣām anyatamotseke vidhānam upadiṣyate। uṣṇena bādhyate śītaṃ śītenoṣṇaṃ prabādhyate ॥12-16-12॥
[तेषाम् (teṣām) - of them; अन्यतम (anyatama) - any one; उत्सेके (utseke) - in the case of increase; विधानम् (vidhānam) - procedure; उपदिष्यते (upadiṣyate) - is prescribed; उष्णेन (uṣṇena) - by heat; बाध्यते (bādhyate) - is overcome; शीतम् (śītam) - cold; शीतेन (śītena) - by cold; उष्णम् (uṣṇam) - heat; प्रबाध्यते (prabādhyate) - is strongly overcome;]
(Of them, in the case of any one increasing, a procedure is prescribed. Cold is overcome by heat; heat is strongly overcome by cold.)
When any one of them increases, a procedure is prescribed. Cold is overcome by heat, and heat is strongly overcome by cold.
सत्त्वं रजस्तमश्चैव मानसाः स्युस्त्रयो गुणाः। हर्षेण बाध्यते शोको हर्षः शोकेन बाध्यते ॥१२-१६-१३॥
sattvaṃ rajastamaścaiva mānasāḥ syustrayo guṇāḥ। harṣeṇa bādhyate śoko harṣaḥ śokena bādhyate ॥12-16-13॥
[सत्त्वम् (sattvam) - essence; spirit; clarity; रजः (rajaḥ) - activity; passion; dust; तमः (tamaḥ) - darkness; inertia; च (ca) - and; एव (eva) - indeed; only; मानसाः (mānasāḥ) - of the mind; mental; स्युः (syuḥ) - are; become; त्रयः (trayaḥ) - three; गुणाः (guṇāḥ) - qualities; attributes; हर्षेण (harṣeṇa) - by joy; with delight; बाध्यते (bādhyate) - is afflicted; is disturbed; शोकः (śokaḥ) - sorrow; grief; हर्षः (harṣaḥ) - joy; delight; शोकेन (śokena) - by sorrow; with grief; बाध्यते (bādhyate) - is afflicted; is disturbed;]
(Essence, activity, and darkness, indeed, are the three mental qualities; by joy, sorrow is afflicted, and joy is afflicted by sorrow.)
Sattva, rajas, and tamas are the three qualities of the mind; sorrow is disturbed by joy, and joy is disturbed by sorrow.
कश्चित्सुखे वर्तमानो दुःखस्य स्मर्तुमिच्छति। कश्चिद्दुःखे वर्तमानः सुखस्य स्मर्तुमिच्छति ॥१२-१६-१४॥
kaścit sukhe vartamāno duḥkhasya smartum icchati। kaścid duḥkhe vartamānaḥ sukhasya smartum icchati ॥12-16-14॥
[कश्चित् (kaścit) - someone; सुखे (sukhe) - in happiness; वर्तमानः (vartamānaḥ) - existing; दुःखस्य (duḥkhasya) - of sorrow; स्मर्तुम् (smartum) - to remember; इच्छति (icchati) - desires; कश्चित् (kaścit) - someone; दुःखे (duḥkhe) - in sorrow; वर्तमानः (vartamānaḥ) - existing; सुखस्य (sukhasya) - of happiness; स्मर्तुम् (smartum) - to remember; इच्छति (icchati) - desires;]
(Someone existing in happiness desires to remember sorrow. Someone existing in sorrow desires to remember happiness.)
When someone is happy, he wishes to recall sorrow; when someone is sorrowful, he wishes to recall happiness.
स त्वं न दुःखी दुःखस्य न सुखी च सुखस्य च। न दुःखी सुखजातस्य न सुखी दुःखजस्य वा ॥१२-१६-१५॥
sa tvaṃ na duḥkhī duḥkhasya na sukhī ca sukhasya ca। na duḥkhī sukhajātasya na sukhī duḥkhasya vā ॥12-16-15॥
[स (sa) - he; that; त्वं (tvaṃ) - you; न (na) - not; दुःखी (duḥkhī) - afflicted by pain; दुःखस्य (duḥkhasya) - of pain; न (na) - not; सुखी (sukhī) - afflicted by pleasure; च (ca) - and; सुखस्य (sukhasya) - of pleasure; च (ca) - and; न (na) - not; दुःखी (duḥkhī) - afflicted by pain; सुखजातस्य (sukhajātasya) - of one born of pleasure; न (na) - not; सुखी (sukhī) - afflicted by pleasure; दुःखजस्य (duḥkhasya) - of one born of pain; वा (vā) - or;]
(He, you, are not afflicted by pain of pain, nor afflicted by pleasure of pleasure; not afflicted by pain of one born of pleasure, nor afflicted by pleasure of one born of pain, or.)
You are neither distressed by pain nor delighted by pleasure; you are not affected by pain arising from pleasure, nor by pleasure arising from pain.
स्मर्तुमर्हसि कौरव्य दिष्टं तु बलवत्तरम्। अथ वा ते स्वभावोऽयं येन पार्थिव कृष्यसे ॥१२-१६-१६॥
smartum arhasi kauravya diṣṭaṃ tu balavattaram। atha vā te svabhāvo'yaṃ yena pārthiva kṛṣyase ॥12-16-16॥
[स्मर्तुम् (smartum) - to remember; अर्हसि (arhasi) - you ought; कौरव्य (kauravya) - O descendant of Kuru; दिष्टम् (diṣṭam) - ordained (by fate); तु (tu) - but; बलवत्तरम् (balavattaram) - stronger; अथ (atha) - or; वा (vā) - or; ते (te) - your; स्वभावः (svabhāvaḥ) - nature; अयम् (ayam) - this; येन (yena) - by which; पार्थिव (pārthiva) - O king; कृष्यसे (kṛṣyase) - you are drawn;]
(You ought to remember, O descendant of Kuru, that what is ordained is stronger. Or, O king, this is your nature by which you are drawn.)
O descendant of Kuru, you should remember that what is ordained is stronger. Or, O king, perhaps it is your very nature by which you are compelled.
दृष्ट्वा सभागतां कृष्णामेकवस्त्रां रजस्वलाम्। मिषतां पाण्डुपुत्राणां न तस्य स्मर्तुमर्हसि ॥१२-१६-१७॥
dṛṣṭvā sabhāgatāṃ kṛṣṇām ekavastrāṃ rajasvalām। miṣatāṃ pāṇḍuputrāṇāṃ na tasya smartum arhasi ॥12-16-17॥
[दृष्ट्वा (dṛṣṭvā) - having seen; सभागताम् (sabhāgatām) - having come to the assembly; कृष्णाम् (kṛṣṇām) - Kṛṣṇā (Draupadī); एकवस्त्राम् (ekavastrām) - with a single garment; रजस्वलाम् (rajasvalām) - menstruating; मिषताम् (miṣatām) - while (they) were watching; पाण्डुपुत्राणाम् (pāṇḍuputrāṇām) - of the sons of Pāṇḍu; न (na) - not; तस्य (tasya) - of that (act); स्मर्तुम् (smartum) - to remember; अर्हसि (arhasi) - you ought (to do);]
(Having seen Kṛṣṇā (Draupadī), who had come to the assembly, with a single garment, menstruating, while the sons of Pāṇḍu were watching, you ought not to remember that (act).)
You should not recall that act of seeing Kṛṣṇā (Draupadī), who entered the assembly in a single garment and was menstruating, while the sons of Pāṇḍu looked on.
प्रव्राजनं च नगरादजिनैश्च निवासनम्। महारण्यनिवासश्च न तस्य स्मर्तुमर्हसि ॥१२-१६-१८॥
pravrājanaṃ ca nagarād ajinaiś ca nivāsanam. mahāraṇya-nivāsaś ca na tasya smartum arhasi ॥12-16-18॥
[प्रव्राजनम् (pravrājanam) - departure; च (ca) - and; नगरात् (nagarāt) - from the city; अजिनैः (ajinaiḥ) - with deer-skins; च (ca) - and; निवासनम् (nivāsanam) - dwelling; महारण्यनिवासः (mahāraṇya-nivāsaḥ) - residence in the great forest; च (ca) - and; न (na) - not; तस्य (tasya) - of him; स्मर्तुम् (smartum) - to remember; अर्हसि (arhasi) - you ought;]
(Departure and from the city and with deer-skins dwelling, and residence in the great forest, and not of him to remember you ought.)
You ought not to remember his departure from the city, his dwelling with deer-skins, and his residence in the great forest.
जटासुरात्परिक्लेशं चित्रसेनेन चाहवम्। सैन्धवाच्च परिक्लेशं कथं विस्मृतवानसि ॥ पुनरज्ञातचर्यायां कीचकेन पदा वधम् ॥१२-१६-१९॥
jaṭāsurāt parikleśaṃ citrasenena ca ahavam। saindhavāc ca parikleśaṃ kathaṃ vismṛtavān asi॥ punar ajñātacaryāyāṃ kīcakena padā vadham॥12-16-19॥
[जटासुरात् (jaṭāsurāt) - from Jaṭāsura; परिक्लेशं (parikleśam) - affliction; चित्रसेनेन (citrasenena) - by Citraseṇa; च (ca) - and; आहवम् (āhavam) - battle; सैन्धवात् (saindhavāt) - from Saindhava; च (ca) - and; परिक्लेशं (parikleśam) - affliction; कथं (kathaṃ) - how; विस्मृतवान् (vismṛtavān) - have you forgotten; असि (asi) - are (you); पुनः (punar) - again; अज्ञातचर्यायाम् (ajñātacaryāyām) - in incognito; कीचकेन (kīcakena) - by Kīcaka; पदा (padā) - by the foot; वधम् (vadham) - slaying;]
(From Jaṭāsura, affliction; by Citraseṇa, and battle; from Saindhava, and affliction; how have you forgotten? Again, in incognito, by Kīcaka, by the foot, slaying.)
How have you forgotten the afflictions from Jaṭāsura, the battle with Citraseṇa, the affliction from Saindhava? Again, while in incognito, the slaying of Kīcaka by the foot?
यच्च ते द्रोणभीष्माभ्यां युद्धमासीदरिंदम। मनसैकेन ते युद्धमिदं घोरमुपस्थितम् ॥१२-१६-२०॥
yacca te droṇabhīṣmābhyāṃ yuddham āsīd ariṃdama। manasaikena te yuddham idaṃ ghoram upasthitam ॥12-16-20॥
[यत् (yat) - which; च (ca) - and; ते (te) - to you; द्रोणभीष्माभ्याम् (droṇabhīṣmābhyām) - with Droṇa and Bhīṣma; युद्धम् (yuddham) - battle; आसीत् (āsīt) - was; अरिंदम (ariṃdama) - O subduer of foes; मनसा (manasā) - by the mind; एकेन (ekena) - with one; ते (te) - your; युद्धम् (yuddham) - battle; इदं (idaṃ) - this; घोरम् (ghoram) - terrible; उपस्थितम् (upasthitam) - has arrived;]
(And that battle which was with Droṇa and Bhīṣma, O subduer of foes, by the mind alone, this terrible battle of yours has arrived.)
O subduer of foes, that battle which you fought with Droṇa and Bhīṣma has now, by your mind alone, become this terrible battle before you.
यत्र नास्ति शरैः कार्यं न मित्रैर्न च बन्धुभिः। आत्मनैकेन योद्धव्यं तत्ते युद्धमुपस्थितम् ॥१२-१६-२१॥
yatra nāsti śaraiḥ kāryaṃ na mitrairna ca bandhubhiḥ। ātmanaikena yoddhavyaṃ tatte yuddhamupasthitam ॥12-16-21॥
[यत्र (yatra) - where; न (na) - not; अस्ति (asti) - is; शरैः (śaraiḥ) - by arrows; कार्यं (kāryam) - to be done; न (na) - not; मित्रैः (mitraiḥ) - by friends; न (na) - not; च (ca) - and; बन्धुभिः (bandhubhiḥ) - by relatives; आत्मना (ātmanā) - by oneself; एकेन (ekena) - alone; योद्धव्यम् (yoddhavyam) - to be fought; तत् (tat) - that; ते (te) - to you; युद्धम् (yuddham) - battle; उपस्थितम् (upasthitam) - has arrived;]
(Where there is not to be done by arrows, nor by friends nor by relatives; by oneself alone it is to be fought, that battle has come to you.)
Where the task cannot be accomplished by arrows, nor by friends or relatives, and must be fought by oneself alone—that battle has now come to you.
तस्मिन्ननिर्जिते युद्धे प्राणान्यदि ह मोक्ष्यसे। अन्यं देहं समास्थाय पुनस्तेनैव योत्स्यसे ॥१२-१६-२२॥
tasminn anirjite yuddhe prāṇān yadi ha mokṣyase। anyaṃ dehaṃ samāsthāya punas tenaiva yotsyase ॥12-16-22॥
[तस्मिन् (tasmin) - in that; (locative singular of tat) अनिर्जिते (anirjite) - not conquered; (locative singular of anirjita) युद्धे (yuddhe) - battle; (locative singular of yuddha) प्राणान् (prāṇān) - lives; (accusative plural of prāṇa) यदि (yadi) - if; ह (ha) - indeed; मोक्ष्यसे (mokṣyase) - you will release; (2nd person singular future of muc) अन्यं (anyaṃ) - another; (accusative singular of anya) देहम् (deham) - body; (accusative singular of deha) समास्थाय (samāsthāya) - having assumed; (absolutive of sam-āsthā) पुनः (punaḥ) - again; तेन (tena) - with that; (instrumental singular of tat) एव (eva) - only; योत्स्यसे (yotsyase) - you will fight; (2nd person singular future of yudh);]
(In that unconquered battle, if indeed you release (your) lives, having assumed another body, again with that only you will fight.)
If in that unconquered battle you lose your life, you will assume another body and fight again with the same spirit.
तस्मादद्यैव गन्तव्यं युद्धस्य भरतर्षभ। एतज्जित्वा महाराज कृतकृत्यो भविष्यसि ॥१२-१६-२३॥
tasmād adyaiva gantavyaṃ yuddhasya bharatarṣabha। etaj jitvā mahārāja kṛtakṛtyo bhaviṣyasi ॥12-16-23॥
[तस्मात् (tasmāt) - therefore; अद्य (adya) - today; एव (eva) - indeed; गन्तव्यम् (gantavyam) - to be gone; युद्धस्य (yuddhasya) - of the battle; भरतर्षभ (bharatarṣabha) - bull among the Bharatas; एतत् (etat) - this; जित्वा (jitvā) - having conquered; महाराज (mahārāja) - great king; कृतकृत्यः (kṛtakṛtyaḥ) - one who has accomplished his duty; भविष्यसि (bhaviṣyasi) - you will become;]
(Therefore, today indeed it is to be gone to the battle, O bull among the Bharatas. Having conquered this, O great king, you will become one who has accomplished his duty.)
Therefore, O great king, O bull among the Bharatas, you must go to battle today itself. Having conquered this, you will have fulfilled your duty.
एतां बुद्धिं विनिश्चित्य भूतानामागतिं गतिम्। पितृपैतामहे वृत्ते शाधि राज्यं यथोचितम् ॥१२-१६-२४॥
etāṃ buddhiṃ viniścitya bhūtānām āgatiṃ gatim। pitṛpaitāmahe vṛtte śādhi rājyaṃ yathocitam ॥12-16-24॥
[एताम् (etām) - this; (feminine accusative singular) बुद्धिम् (buddhim) - understanding; (accusative singular) विनिश्चित्य (viniścitya) - having ascertained; (absolutive) भूतानाम् (bhūtānām) - of beings; (genitive plural) आगतिम् (āgatim) - arrival; (accusative singular) गतिम् (gatim) - departure; (accusative singular) पितृपैतामहे (pitṛpaitāmahe) - of father and grandfather; (locative singular) वृत्ते (vṛtte) - when the conduct (life) is ended; (locative singular) शाधि (śādhi) - govern; (imperative singular) राज्यम् (rājyam) - kingdom; (accusative singular) यथोचितम् (yathocitam) - as is proper; (accusative singular);]
(Having ascertained this understanding of the arrival and departure of beings, when the conduct (life) of father and grandfather is ended, govern the kingdom as is proper.)
Having understood the coming and going of beings, and with the lives of your father and grandfather ended, rule the kingdom as is appropriate.
दिष्ट्या दुर्योधनः पापो निहतः सानुगो युधि। द्रौपद्याः केशपक्षस्य दिष्ट्या त्वं पदवीं गतः ॥१२-१६-२५॥
diṣṭyā duryodhanaḥ pāpo nihataḥ sāṇugo yudhi. draupadyāḥ keśapakṣasya diṣṭyā tvaṃ padavīṃ gataḥ ॥12-16-25॥
[दिष्ट्या (diṣṭyā) - by fortune; by destiny; दुर्योधनः (duryodhanaḥ) - Duryodhana; (proper noun, name); पापः (pāpaḥ) - wicked; sinful; निहतः (nihataḥ) - slain; killed; सानुगः (sāṇugaḥ) - with his followers; युधि (yudhi) - in battle; द्रौपद्याः (draupadyāḥ) - of Draupadī; केशपक्षस्य (keśapakṣasya) - of the hair (locks); दिष्ट्या (diṣṭyā) - by fortune; by destiny; त्वम् (tvam) - you; पदवीं (padavīm) - state; position; path; गतः (gataḥ) - have reached; have attained;]
(By fortune, Duryodhana the wicked has been slain with his followers in battle. By fortune, you have reached the state of Draupadī's hair (locks).)
By good fortune, Duryodhana the wicked has been slain in battle along with his followers. By good fortune, you have reached the position concerning Draupadī's hair.
यजस्व वाजिमेधेन विधिवद्दक्षिणावता। वयं ते किङ्कराः पार्थ वासुदेवश्च वीर्यवान् ॥१२-१६-२६॥
yajasva vājimedhena vidhivad dakṣiṇāvatā। vayaṃ te kiṅkarāḥ pārtha vāsudevaś ca vīryavān ॥12-16-26॥
[यजस्व (yajasva) - sacrifice; (imperative, you must perform a yajña); वाजिमेधेन (vājimedhena) - with the horse-sacrifice; (instrumental singular) विधिवत् (vidhivat) - according to the prescribed method; दक्षिणावता (dakṣiṇāvatā) - with gifts (dakṣiṇā) endowed; वयम् (vayam) - we; ते (te) - your; किङ्कराः (kiṅkarāḥ) - servants; पार्थ (pārtha) - O son of Pṛthā; वासुदेवः (vāsudevaḥ) - Vāsudeva (Kṛṣṇa); च (ca) - and; वीर्यवान् (vīryavān) - powerful;]
(Sacrifice with the horse-sacrifice, according to the prescribed method, endowed with gifts; we are your servants, O Pārtha, and Vāsudeva is powerful.)
Perform the horse-sacrifice according to the prescribed rules and with proper gifts; we are your servants, O Pārtha, and Vāsudeva is mighty.
