12.050
Pancharatra: Krishna praises Bhishma for his knowledge and ask him to dispel the doubts of King Yudhishthira.
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:
ततो रामस्य तत्कर्म श्रुत्वा राजा युधिष्ठिरः। विस्मयं परमं गत्वा प्रत्युवाच जनार्दनम् ॥१२-५०-१॥
tato rāmasya tatkarma śrutvā rājā yudhiṣṭhiraḥ। vismayaṃ paramaṃ gatvā pratyuvāca janārdanam ॥12-50-1॥
[ततः (tataḥ) - then; रामस्य (rāmasya) - of Rāma; तत् (tat) - that; कर्म (karma) - deed; श्रुत्वा (śrutvā) - having heard; राजा (rājā) - king; युधिष्ठिरः (yudhiṣṭhiraḥ) - Yudhiṣṭhira; विस्मयम् (vismayam) - astonishment; परमम् (paramam) - supreme; गत्वा (gatvā) - having attained; प्रत्युवाच (pratyuvāca) - replied; जनार्दनम् (janārdanam) - to Janārdana;]
(Then, having heard that deed of Rāma, King Yudhiṣṭhira, having attained supreme astonishment, replied to Janārdana.)
Then, when King Yudhiṣṭhira heard of that deed of Rāma, he was greatly astonished and spoke to Janārdana.
अहो रामस्य वार्ष्णेय शक्रस्येव महात्मनः। विक्रमो येन वसुधा क्रोधान्निःक्षत्रिया कृता ॥१२-५०-२॥
aho rāmasya vārṣṇeya śakrasyeva mahātmanaḥ। vikramo yena vasudhā krodhānniḥkṣatriyā kṛtā ॥12-50-2॥
[अहो (aho) - indeed; रामस्य (rāmasya) - of Rāma; वार्ष्णेय (vārṣṇeya) - O descendant of Vṛṣṇi; शक्रस्येव (śakrasyeva) - like of Śakra; महात्मनः (mahātmanaḥ) - of the great-souled; विक्रमः (vikramaḥ) - valour; येन (yena) - by whom; वसुधा (vasudhā) - the earth; क्रोधात् (krodhāt) - from anger; निःक्षत्रिया (niḥkṣatriyā) - devoid of kṣatriyas; कृता (kṛtā) - was made;]
(Indeed, of Rāma, O descendant of Vṛṣṇi, like of Śakra, of the great-souled, valour by whom the earth from anger devoid of kṣatriyas was made.)
O descendant of Vṛṣṇi, indeed, such is the valour of the great-souled Rāma, like that of Śakra, by whom, out of anger, the earth was made devoid of kṣatriyas.
गोभिः समुद्रेण तथा गोलाङ्गूलर्क्षवानरैः। गुप्ता रामभयोद्विग्नाः क्षत्रियाणां कुलोद्वहाः ॥१२-५०-३॥
gobhiḥ samudreṇa tathā golāṅgūlarkṣavānaraiḥ। guptā rāmabhayodvignāḥ kṣatriyāṇāṃ kulodvahāḥ ॥12-50-3॥
[गोभिः (gobhiḥ) - by cows; समुद्रेण (samudreṇa) - by the ocean; तथा (tathā) - also; गोलाङ्गूलर्क्षवानरैः (golāṅgūlarkṣavānaraiḥ) - by monkeys, bears, and langurs; गुप्ता (guptā) - protected; रामभयोद्विग्नाः (rāmabhayodvignāḥ) - disturbed by fear of Rāma; क्षत्रियाणां (kṣatriyāṇāṃ) - of the kṣatriyas; कुलोद्वहाः (kulodvahāḥ) - the best of the families;]
(By cows, by the ocean, also by monkeys, bears, and langurs, protected, disturbed by fear of Rāma, of the kṣatriyas, the best of the families.)
The best among the kṣatriya families, disturbed by fear of Rāma, were protected by cows, the ocean, and also by monkeys, bears, and langurs.
अहो धन्यो हि लोकोऽयं सभाग्याश्च नरा भुवि। यत्र कर्मेदृशं धर्म्यं द्विजेन कृतमच्युत ॥१२-५०-४॥
aho dhanyo hi loko'yaṃ sabhāgyāś ca narā bhuvi। yatra karmedṛśaṃ dharmyaṃ dvijena kṛtam acyuta ॥12-50-4॥
[अहो (aho) - indeed; धन्यः (dhanyaḥ) - blessed; हि (hi) - surely; लोकः (lokaḥ) - world; अयम् (ayam) - this; सभाग्याः (sabhāgyāḥ) - fortunate; च (ca) - and; नराः (narāḥ) - men; भुवि (bhuvi) - on earth; यत्र (yatra) - where; कर्म (karma) - act; इदृशम् (idṛśam) - such; धर्म्यम् (dharmyam) - righteous; द्विजेन (dvijena) - by a Brāhmaṇa; कृतम् (kṛtam) - done; अच्युत (acyuta) - O Acyuta;]
(Indeed blessed surely world this, fortunate and men on earth, where act such righteous by a Brāhmaṇa done, O Acyuta.)
O Acyuta, indeed this world is blessed, and the men on earth are fortunate, where such a righteous act is performed by a Brāhmaṇa.
तथा यान्तौ तदा तात तावच्युतयुधिष्ठिरौ। जग्मतुर्यत्र गाङ्गेयः शरतल्पगतः प्रभुः ॥१२-५०-५॥
tathā yāntau tadā tāta tāvacyutayudhiṣṭhirau। jagmaturyatra gāṅgeyaḥ śaratalpagataḥ prabhuḥ ॥12-50-5॥
[तथा (tathā) - thus; यान्तौ (yāntau) - going (dual); तदा (tadā) - then; तात (tāta) - O dear one; ताव (tāv) - those two; अच्युतयुधिष्ठिरौ (acyutayudhiṣṭhirau) - Acyuta (Kṛṣṇa) and Yudhiṣṭhira (dual); जग्मतु (jagmatu) - went (dual); यत्र (yatra) - where; गाङ्गेयः (gāṅgeyaḥ) - son of Gaṅgā (Bhīṣma); शरतल्पगतः (śaratalpagataḥ) - lying on the bed of arrows; प्रभुः (prabhuḥ) - the lord;]
(Thus, going then, O dear one, those two—Acyuta and Yudhiṣṭhira—went where the son of Gaṅgā, the lord, was lying on the bed of arrows.)
Thus, O dear one, at that time, Acyuta and Yudhiṣṭhira both went to where Bhīṣma, the son of Gaṅgā, the lord, was lying on his bed of arrows.
ततस्ते ददृशुर्भीष्मं शरप्रस्तरशायिनम्। स्वरश्मिजालसंवीतं सायंसूर्यमिवानलम् ॥१२-५०-६॥
tataste dadṛśurbhīṣmaṃ śaraprastaraśāyinam। svaraśmijālasaṃvītaṃ sāyaṃsūryamivānalam ॥12-50-6॥
[ततः (tataḥ) - then; ते (te) - they; ददृशुः (dadṛśuḥ) - saw; भीष्मम् (bhīṣmam) - Bhishma; शरप्रस्तरशायिनम् (śaraprastaraśāyinam) - lying on a bed of arrows; स्वरश्मिजालसंवीतम् (svaraśmijālasaṃvītam) - enveloped in a net of rays; सायंसूर्यम् (sāyaṃsūryam) - evening sun; इव (iva) - like; अनलम् (analam) - fire;]
(Then they saw Bhishma lying on a bed of arrows, enveloped in a net of rays, like the evening sun, like fire.)
Then they saw Bhishma lying on a bed of arrows, covered in a net of rays, resembling the evening sun or a blazing fire.
उपास्यमानं मुनिभिर्देवैरिव शतक्रतुम्। देशे परमधर्मिष्ठे नदीमोघवतीमनु ॥१२-५०-७॥
upāsyamānaṃ munibhir devair iva śatakratum। deśe paramadharmiṣṭhe nadī-moghavatīm anu ॥12-50-7॥
[उपास्यमानम् (upāsyamānam) - being worshipped; मुनिभिः (munibhiḥ) - by sages; देवैः (devaiḥ) - by gods; इव (iva) - like; शतक्रतुम् (śatakratum) - Indra; देशे (deśe) - in the region; परमधर्मिष्ठे (paramadharmiṣṭhe) - supremely righteous; नदी (nadī) - river; अमोघवतीम् (amoghavatīm) - Amoghavatī; अनु (anu) - along;]
(Being worshipped by sages and gods like Indra, in the supremely righteous region along the river Amoghavatī.)
In the supremely righteous land along the river Amoghavatī, he was worshipped by sages and gods as Indra is worshipped.
दूरादेव तमालोक्य कृष्णो राजा च धर्मराट्। चत्वारः पाण्डवाश्चैव ते च शारद्वतादयः ॥१२-५०-८॥
dūrādeva tamālokya kṛṣṇo rājā ca dharmarāṭ। catvāraḥ pāṇḍavāścaiva te ca śāradvatādayaḥ ॥12-50-8॥
[दूरात्-एव (dūrāt-eva) - from a distance-indeed; तम्-आलोक्य (tam-ālokya) - him-having seen; कृष्णः (kṛṣṇaḥ) - Kṛṣṇa; राजा (rājā) - the king; च (ca) - and; धर्मराट् (dharmarāṭ) - Dharmarāja; चत्वारः (catvāraḥ) - the four; पाण्डवाः (pāṇḍavāḥ) - Pāṇḍavas; च (ca) - and; एव (eva) - indeed; ते (te) - they; च (ca) - and; शारद्वत-आदयः (śāradvata-ādayaḥ) - Śāradvat and others;]
(From a distance indeed, having seen him, Kṛṣṇa, the king, and Dharmarāja, the four Pāṇḍavas indeed, they and Śāradvat and others.)
Seeing him from afar, Kṛṣṇa, the king, Dharmarāja, the four Pāṇḍavas, and Śāradvat and the others were present.
अवस्कन्द्याथ वाहेभ्यः संयम्य प्रचलं मनः। एकीकृत्येन्द्रियग्राममुपतस्थुर्महामुनीन् ॥१२-५०-९॥
avaskandyātha vāhebhyaḥ saṃyamya pracalaṃ manaḥ। ekīkṛtyendriyagrāmamupatasthurmahāmunīn ॥12-50-9॥
[अवस्कन्द्य (avaskandya) - having descended upon; अथ (atha) - then; वाहेभ्यः (vāhebhyaḥ) - from the vehicles; संयम्य (saṃyamya) - having restrained; प्रचलं (pracalam) - restless; मनः (manaḥ) - mind; एकीकृत्य (ekīkṛtya) - having united; इन्द्रियग्रामम् (indriyagrāmam) - the group of senses; उपतस्थुः (upatasthuḥ) - approached; महामुनीन् (mahāmunīn) - the great sages;]
(Having descended then from the vehicles, having restrained the restless mind, having united the group of senses, they approached the great sages.)
Then, having alighted from their vehicles, restraining their restless minds and uniting their senses, they approached the great sages.
अभिवाद्य च गोविन्दः सात्यकिस्ते च कौरवाः। व्यासादींस्तानृषीन्पश्चाद्गाङ्गेयमुपतस्थिरे ॥१२-५०-१०॥
abhivādya ca govindaḥ sātyakis te ca kauravāḥ। vyāsādīṃs tān ṛṣīn paścād gāṅgeyam upatasthire ॥12-50-10॥
[अभिवाद्य (abhivādya) - having saluted; च (ca) - and; गोविन्दः (govindaḥ) - Govinda; सात्यकिः (sātyakiḥ) - Sātyaki; ते (te) - they; च (ca) - and; कौरवाः (kauravāḥ) - the Kauravas; व्यासादीन् (vyāsādīn) - Vyāsa and others; तान् (tān) - those; ऋषीन् (ṛṣīn) - sages; पश्चात् (paścāt) - after; गाङ्गेयम् (gāṅgeyam) - Gāṅgeya (Bhīṣma); उपतस्थिरे (upatasthire) - approached;]
(Having saluted, Govinda, Sātyaki, they and the Kauravas, Vyāsa and others, those sages, after, Gāṅgeya (Bhīṣma), approached.)
After offering salutations, Govinda, Sātyaki, and the Kauravas, along with Vyāsa and the other sages, then approached Gāṅgeya (Bhīṣma).
तपोवृद्धिं ततः पृष्ट्वा गाङ्गेयं यदुकौरवाः। परिवार्य ततः सर्वे निषेदुः पुरुषर्षभाः ॥१२-५०-११॥
tapovṛddhiṃ tataḥ pṛṣṭvā gāṅgeyaṃ yadukauravāḥ। parivārya tataḥ sarve niṣeduḥ puruṣarṣabhāḥ ॥12-50-11॥
[तपः-वृद्धिम् (tapaḥ-vṛddhim) - asceticism-increase; ततः (tataḥ) - then; पृष्ट्वा (pṛṣṭvā) - having asked; गाङ्गेयं (gāṅgeyaṃ) - son of Ganga; यदु-कौरवाः (yadu-kauravāḥ) - Yadus and Kauravas; परिवार्य (parivārya) - having surrounded; ततः (tataḥ) - then; सर्वे (sarve) - all; निषेदुः (niṣeduḥ) - sat down; पुरुषर्षभाः (puruṣarṣabhāḥ) - bulls among men;]
(Having asked about the increase of asceticism, then the Yadus and Kauravas, having surrounded the son of Ganga, then all the bulls among men sat down.)
After inquiring about the growth of asceticism, the Yadus and Kauravas, having surrounded Bhishma, the son of Ganga, all those foremost among men then sat down.
ततो निशम्य गाङ्गेयं शाम्यमानमिवानलम्। किञ्चिद्दीनमना भीष्ममिति होवाच केशवः ॥१२-५०-१२॥
tato niśamya gāṅgeyaṃ śāmyamānam ivānalam। kiñcid dīnam anā bhīṣmam iti hovāca keśavaḥ ॥12-50-12॥
[ततः (tataḥ) - then; निशम्य (niśamya) - having heard; गाङ्गेयं (gāṅgeyam) - son of Ganga; शाम्यमानम् (śāmyamānam) - being extinguished; इव (iva) - like; अनलम् (analam) - fire; किञ्चित् (kiñcit) - somewhat; दीनमना (dīnamanā) - with a dejected mind; भीष्मम् (bhīṣmam) - Bhishma; इति (iti) - thus; होवाच (hovāca) - said; केशवः (keśavaḥ) - Keshava;]
(Then, having heard Bhishma, the son of Ganga, being extinguished like fire, somewhat dejected in mind, thus Keshava said:)
Then, seeing Bhishma, the son of Ganga, being subdued like a dying fire and somewhat dejected in mind, Keshava spoke these words.
कच्चिज्ज्ञानानि ते राजन्प्रसन्नानि यथा पुरा। कच्चिदव्याकुला चैव बुद्धिस्ते वदतां वर ॥१२-५०-१३॥
kaccijjñānāni te rājanprasannāni yathā purā। kaccidavyākulā caiva buddhiste vadatāṃ vara ॥12-50-13॥
[कच्चित् (kaccit) - whether; ज्ञानानि (jñānāni) - knowledges; ते (te) - your; राजन् (rājan) - O king; प्रसन्नानि (prasannāni) - clear; यथा (yathā) - as; पुरा (purā) - before; कच्चित् (kaccit) - whether; अव्याकुला (avyākulā) - undisturbed; च (ca) - and; एव (eva) - indeed; बुद्धिः (buddhiḥ) - intellect; ते (te) - your; वदताम् (vadatām) - of speakers; वर (vara) - best;]
(Whether your knowledges, O king, are clear as before; whether your intellect is indeed undisturbed, O best of speakers.)
O king, are your knowledges as clear as before? And is your intellect truly undisturbed, O best of speakers?
शराभिघातदुःखात्ते कच्चिद्गात्रं न दूयते। मानसादपि दुःखाद्धि शारीरं बलवत्तरम् ॥१२-५०-१४॥
śarābhighātaduḥkhātte kaccidgātraṃ na dūyate। mānasādapi duḥkhāddhi śārīraṃ balavattaram ॥12-50-14॥
[शर (śara) - arrow; अभिघात (abhighāta) - striking; दुःखात् (duḥkhāt) - from pain; ते (te) - your; कच्चित् (kaccit) - whether; गात्रम् (gātram) - body; न (na) - not; दूयते (dūyate) - is afflicted; मानसात् (mānasāt) - from mental; अपि (api) - also; दुःखात् (duḥkhāt) - from pain; हि (hi) - indeed; शारीरम् (śārīram) - bodily; बलवत्तरम् (balavattaram) - stronger;]
(From the pain of the striking of arrows, is your body not afflicted? For indeed, bodily pain is stronger than pain from the mind.)
Is your body not afflicted by the pain of being struck by arrows? For indeed, bodily pain is stronger than mental pain.
वरदानात्पितुः कामं छन्दमृत्युरसि प्रभो। शन्तनोर्धर्मशीलस्य न त्वेतच्छमकारणम् ॥१२-५०-१५॥
varadānātpituḥ kāmaṃ chandamṛtyurasi prabho। śantanordharmaśīlasya na tvetacchamakāraṇam ॥12-50-15॥
[वरदानात् (varadānāt) - from the boon; पितुः (pituḥ) - of the father; कामं (kāmaṃ) - indeed; छन्दमृत्युः (chandamṛtyuḥ) - one who has death at will; असि (asi) - you are; प्रभो (prabho) - O lord; शन्तनोः (śantanoḥ) - of Śantanu; धर्मशीलस्य (dharmaśīlasya) - of the one of righteous nature; न (na) - not; त्वेतत् (tvetat) - for you this; शमकारणम् (śamakāraṇam) - reason for appeasement;]
(From the boon of your father, indeed, you are one who has death at will, O lord; for Śantanu, of righteous nature, this is not a reason for appeasement for you.)
Because of your father's boon, you truly have the power to die at will, O lord; but for Śantanu, who is righteous, this is not a reason for you to be appeased.
सुसूक्ष्मोऽपीह देहे वै शल्यो जनयते रुजम्। किं पुनः शरसङ्घातैश्चितस्य तव भारत ॥१२-५०-१६॥
susūkṣmo'piha dehe vai śalyo janayate rujam। kiṃ punaḥ śarasaṅghātaiścitasy a tava bhārata ॥12-50-16॥
[सुसूक्ष्मः (susūkṣmaḥ) - very subtle; अपि (api) - even; इह (iha) - here; देहे (dehe) - in the body; वै (vai) - indeed; शल्यः (śalyaḥ) - thorn; जनयते (janayate) - produces; रुजम् (rujam) - pain; किम् (kim) - what; पुनः (punaḥ) - then; शर-सङ्घातैः (śara-saṅghātaiḥ) - by masses of arrows; चितस्य (citasya) - of the piled-up (body); तव (tava) - your; भारत (bhārata) - O Bhārata;]
(Even a very subtle thorn here in the body indeed produces pain; what then by masses of arrows in your piled-up (body), O Bhārata?)
Even a very fine thorn in the body causes pain; how much more so will masses of arrows in your body, O Bhārata?
कामं नैतत्तवाख्येयं प्राणिनां प्रभवाप्ययौ। भवान्ह्युपदिशेच्छ्रेयो देवानामपि भारत ॥१२-५०-१७॥
kāmaṃ naitat tavākhyeyaṃ prāṇināṃ prabhavāpyayau। bhavān hy upadiśec chreyo devānām api bhārata॥12-50-17॥
[कामम् (kāmaṃ) - indeed; न (na) - not; एतत् (etat) - this; तव (tava) - to you; आख्येयम् (ākhyeyam) - to be told; प्राणिनाम् (prāṇinām) - of living beings; प्रभव (prabhava) - origin; अप्ययौ (apyayau) - and dissolution; भवान् (bhavān) - you; हि (hi) - indeed; उपदिशेत् (upadiśet) - should instruct; श्रेयः (śreyaḥ) - the highest good; देवानाम् (devānām) - of the gods; अपि (api) - even; भारत (bhārata) - O Bhārata;]
(Indeed, this is not to be told to you—the origin and dissolution of living beings. You indeed should instruct the highest good even to the gods, O Bhārata.)
Truly, this is not to be revealed to you—the origin and dissolution of living beings. You, O Bhārata, are worthy to instruct even the gods in the highest good.
यद्धि भूतं भविष्यच्च भवच्च पुरुषर्षभ। सर्वं तज्ज्ञानवृद्धस्य तव पाणाविवाहितम् ॥१२-५०-१८॥
yaddhi bhūtaṃ bhaviṣyacca bhavacca puruṣarṣabha। sarvaṃ tajjñānavṛddhasya tava pāṇāvivāhitam ॥12-50-18॥
[यत् (yat) - which; हि (hi) - indeed; भूतम् (bhūtam) - past; भविष्यत् (bhaviṣyat) - future; च (ca) - and; भवत् (bhavat) - present; च (ca) - and; पुरुषर्षभ (puruṣarṣabha) - O best of men; सर्वम् (sarvam) - all; तत् (tat) - that; ज्ञानवृद्धस्य (jñānavṛddhasya) - of one grown in knowledge; तव (tava) - your; पाणौ (pāṇau) - in (your) hand; इव (iva) - as if; आहितम् (āhitam) - placed;]
(Which indeed is past, and future, and present, O best of men, all that, for one grown in knowledge, is placed in your hand as if.)
O best of men, all that is past, future, and present is, for one grown in knowledge, as if placed in your hand.
संसारश्चैव भूतानां धर्मस्य च फलोदयः। विदितस्ते महाप्राज्ञ त्वं हि ब्रह्ममयो निधिः ॥१२-५०-१९॥
saṁsāraścaiva bhūtānāṁ dharmasya ca phalodayaḥ। viditaste mahāprājña tvaṁ hi brahmamayo nidhiḥ ॥12-50-19॥
[संसारः (saṁsāraḥ) - cycle of existence; च (ca) - and; एव (eva) - indeed; भूतानाम् (bhūtānām) - of beings; धर्मस्य (dharmasya) - of dharma; च (ca) - and; फलोदयः (phalodayaḥ) - arising of fruit; विदितः (viditaḥ) - known; ते (te) - to you; महाप्राज्ञ (mahāprājña) - O greatly wise one; त्वम् (tvam) - you; हि (hi) - indeed; ब्रह्ममयः (brahmamayaḥ) - consisting of Brahman; निधिः (nidhiḥ) - treasure;]
(The cycle of existence and indeed the arising of the fruit of dharma of beings are known to you, O greatly wise one; you indeed are a treasure consisting of Brahman.)
O greatly wise one, the cycle of existence and the results of dharma for all beings are known to you; you truly are a treasure of Brahman.
त्वां हि राज्ये स्थितं स्फीते समग्राङ्गमरोगिणम्। स्त्रीसहस्रैः परिवृतं पश्यामीहोर्ध्वरेतसम् ॥१२-५०-२०॥
tvāṃ hi rājye sthitaṃ sphīte samagrāṅgamarogiṇam। strīsahasraiḥ parivṛtaṃ paśyāmīhordhvaretasam ॥12-50-20॥
[त्वां (tvām) - you; (accusative singular) हि (hi) - indeed; राज्ये (rājye) - in the kingdom; स्थितं (sthitaṃ) - situated; स्फीते (sphīte) - prosperous; समग्राङ्गम् (samagrāṅgam) - with all limbs; अरोगिणम् (arogiṇam) - free from disease; स्त्रीसहस्रैः (strīsahasraiḥ) - by thousands of women; परिवृतं (parivṛtam) - surrounded; पश्यामि (paśyāmi) - I see; इह (iha) - here; ऊर्ध्वरेतसम् (ūrdhvaretasam) - one with upraised semen (celibate);]
(You indeed, situated in the prosperous kingdom, with all limbs, free from disease, surrounded by thousands of women, I see here as one with upraised semen (celibate).)
I see you here, established in a prosperous kingdom, healthy in every limb, surrounded by thousands of women, yet remaining celibate.
ऋते शान्तनवाद्भीष्मात्त्रिषु लोकेषु पार्थिव। सत्यसन्धान्महावीर्याच्छूराद्धर्मैकतत्परात् ॥१२-५०-२१॥
ṛte śāntanavād bhīṣmāt triṣu lokeṣu pārthiva। satyasaṃdhān mahāvīryāc chūrād dharmaikatatparāt ॥12-50-21॥
[ऋते (ṛte) - except; without; शान्तनवात् (śāntanavāt) - from the son of Śāntanu (i.e., Bhīṣma); भीष्मात् (bhīṣmāt) - from Bhīṣma; त्रिषु (triṣu) - in the three; लोकेषु (lokeṣu) - worlds; पार्थिव (pārthiva) - O king; सत्यसन्धान् (satyasaṃdhān) - truthful; महावीर्यात् (mahāvīryāt) - of great prowess; शूरात् (śūrāt) - from the hero; धर्मैकतत्परात् (dharmaikatatparāt) - who is solely devoted to dharma;]
(Except for Bhīṣma, the son of Śāntanu, O king, among the three worlds, from the truthful, of great prowess, from the hero, who is solely devoted to dharma.)
O king, in all the three worlds, except for Bhīṣma, the son of Śāntanu, who is truthful, of great prowess, heroic, and solely devoted to dharma, there is no one else like him.
मृत्युमावार्य तरसा शरप्रस्तरशायिनः। निसर्गप्रभवं किञ्चिन्न च तातानुशुश्रुम ॥१२-५०-२२॥
mṛtyum āvārya tarasā śaraprastaraśāyinaḥ। nisargaprabhavaṃ kiñcin na ca tātānuśuśruma ॥12-50-22॥
[मृत्युम् (mṛtyum) - death; (accusative singular of mṛtyu) आवार्य (āvārya) - having warded off; (absolutive of ā√vṛ) तरसा (tarasā) - by force; (instrumental singular of taras) शरप्रस्तरशायिनः (śaraprastaraśāyinaḥ) - those lying on a bed of arrows; (genitive plural of śaraprastaraśāyin) निसर्गप्रभवम् (nisargaprabhavam) - arising from nature; (accusative singular of nisargaprabhava) किञ्चित् (kiñcit) - anything; (accusative singular neuter of kiñcit) न (na) - not; च (ca) - and; तात (tāta) - father; (vocative singular) अनुशुश्रुम (anuśuśruma) - we have heard; (1st person plural perfect of anu-√śru);]
(Having warded off death by force, of those lying on a bed of arrows, we have not heard anything arising from nature from father.)
We have not heard from father anything natural about those who, by force, have warded off death and lie on a bed of arrows.
सत्ये तपसि दाने च यज्ञाधिकरणे तथा। धनुर्वेदे च वेदे च नित्यं चैवान्ववेक्षणे ॥१२-५०-२३॥
satye tapasi dāne ca yajñādhikaraṇe tathā। dhanurvede ca vede ca nityaṃ caivānvavekṣaṇe ॥12-50-23॥
[सत्ये (satye) - in truth; in reality; तपसि (tapasi) - in austerity; in penance; दाने (dāne) - in giving; in charity; च (ca) - and; यज्ञाधिकरणे (yajñādhikaraṇe) - in the context of sacrifice; in sacrificial matters; तथा (tathā) - likewise; in the same way; धनुर्वेदे (dhanurvede) - in the science of archery; in Dhanurveda; च (ca) - and; वेदे (vede) - in the Veda; in the sacred knowledge; च (ca) - and; नित्यं (nityaṃ) - always; constantly; च (ca) - and; एव (eva) - indeed; certainly; अन्ववेक्षणे (anvavekṣaṇe) - in examination; in investigation;]
(In truth, in austerity, in giving, and in the context of sacrifice likewise; in the science of archery and in the Veda and always indeed in examination.)
One should always examine carefully in matters of truth, austerity, charity, sacrifice, the science of archery, and the Veda.
अनृशंसं शुचिं दान्तं सर्वभूतहिते रतम्। महारथं त्वत्सदृशं न कञ्चिदनुशुश्रुम ॥१२-५०-२४॥
anṛśaṁsaṁ śuciṁ dāntaṁ sarvabhūtahite ratam। mahārathaṁ tvatsadṛśaṁ na kañcidanuśuśruma ॥12-50-24॥
[अनृशंसम् (anṛśaṁsam) - not-cruel; शुचिम् (śucim) - pure; दान्तम् (dāntam) - self-controlled; सर्वभूतहिते (sarvabhūtahite) - in the welfare of all beings; रतम् (ratam) - engaged; महारथम् (mahāratham) - great chariot-warrior; त्वत्सदृशम् (tvatsadṛśam) - like you; न (na) - not; कञ्चित् (kañcit) - anyone; अनुशुश्रुम् (anuśuśrum) - have we heard;]
(Not-cruel, pure, self-controlled, engaged in the welfare of all beings, a great chariot-warrior like you, not anyone have we heard.)
We have never heard of anyone like you, who is not cruel, pure, self-controlled, engaged in the welfare of all beings, and a great chariot-warrior.
त्वं हि देवान्सगन्धर्वान्ससुरासुरराक्षसान्। शक्त एकरथेनैव विजेतुं नात्र संशयः ॥१२-५०-२५॥
tvaṃ hi devān sagandharvān sasurāsurarākṣasān। śakta ekarathe naiva vijetuṃ nātra saṃśayaḥ ॥12-50-25॥
[त्वं (tvaṃ) - you; हि (hi) - indeed; देवान् (devān) - gods; सगन्धर्वान् (sagandharvān) - together with Gandharvas; ससुरासुरराक्षसान् (sasurāsurarākṣasān) - together with Suras, Asuras, and Rākṣasas; शक्तः (śaktaḥ) - capable; एकरथेन (ekarathe na) - with a single chariot; एव (eva) - indeed; विजेतुम् (vijetuṃ) - to conquer; न (na) - not; अत्र (atra) - here; संशयः (saṃśayaḥ) - doubt;]
(You indeed (are) capable to conquer the gods, together with Gandharvas, together with Suras, Asuras, and Rākṣasas, with a single chariot indeed; here (there is) no doubt.)
There is no doubt that you are capable of conquering the gods, Gandharvas, Suras, Asuras, and Rākṣasas with a single chariot.
त्वं हि भीष्म महाबाहो वसूनां वासवोपमः। नित्यं विप्रैः समाख्यातो नवमोऽनवमो गुणैः ॥१२-५०-२६॥
tvaṃ hi bhīṣma mahābāho vasūnāṃ vāsavopamaḥ। nityaṃ vipraiḥ samākhyāto navamo'navamo guṇaiḥ ॥12-50-26॥
[त्वं (tvaṃ) - you; हि (hi) - indeed; भीष्म (bhīṣma) - Bhishma; महाबाहो (mahābāho) - O mighty-armed; वसूनां (vasūnāṃ) - of the Vasus; वासवोपमः (vāsavopamaḥ) - equal to Indra; नित्यं (nityaṃ) - always; विप्रैः (vipraiḥ) - by the Brāhmaṇas; समाख्यातः (samākhyātaḥ) - proclaimed; नवमः (navamaḥ) - the ninth; अनवमः (anavamaḥ) - not inferior; गुणैः (guṇaiḥ) - in qualities;]
(You indeed, Bhishma, O mighty-armed, of the Vasus, equal to Indra, always by the Brāhmaṇas proclaimed the ninth, not inferior in qualities.)
O Bhishma, you, mighty-armed, are indeed among the Vasus, equal to Indra; always proclaimed by the Brāhmaṇas as the ninth, and not inferior in qualities.
अहं हि त्वाभिजानामि यस्त्वं पुरुषसत्तम। त्रिदशेष्वपि विख्यातः स्वशक्त्या सुमहाबलः ॥१२-५०-२७॥
ahaṃ hi tvābhijānāmi yastvaṃ puruṣasattama। tridaśeṣvapi vikhyātaḥ svaśaktyā sumahābalaḥ ॥12-50-27॥
[अहं (ahaṃ) - I; हि (hi) - indeed; त्वाम् (tvām) - you; अभिजानामि (abhijānāmi) - recognize; यः (yaḥ) - who; त्वम् (tvam) - you; पुरुषसत्तम (puruṣasattama) - best among men; त्रिदशेषु (tridaśeṣu) - among the gods; अपि (api) - also; विख्यातः (vikhyātaḥ) - renowned; स्वशक्त्या (svaśaktyā) - by your own power; सुमहाबलः (sumahābalaḥ) - of great strength;]
(I indeed recognize you, who are the best among men; you are also renowned among the gods, by your own power, of great strength.)
I truly know you, the best among men; you are famed even among the gods for your own immense power and great strength.
मनुष्येषु मनुष्येन्द्र न दृष्टो न च मे श्रुतः। भवतो यो गुणैस्तुल्यः पृथिव्यां पुरुषः क्वचित् ॥१२-५०-२८॥
manuṣyeṣu manuṣyendra na dṛṣṭo na ca me śrutaḥ। bhavato yo guṇais tulyaḥ pṛthivyāṃ puruṣaḥ kvacit ॥12-50-28॥
[मनुष्येषु (manuṣyeṣu) - among men; मनुष्येन्द्र (manuṣyendra) - O best of men; न (na) - not; दृष्टः (dṛṣṭaḥ) - seen; न (na) - not; च (ca) - and; मे (me) - by me; श्रुतः (śrutaḥ) - heard; भवतः (bhavataḥ) - of you; यः (yaḥ) - who; गुणैः (guṇaiḥ) - by qualities; तुल्यः (tulyaḥ) - equal; पृथिव्याम् (pṛthivyām) - on earth; पुरुषः (puruṣaḥ) - man; क्वचित् (kvacit) - anywhere;]
(Among men, O best of men, not seen nor by me heard, of you who by qualities equal on earth man anywhere.)
O best of men, among all men, I have neither seen nor heard of any man anywhere on earth who is equal to you in qualities.
त्वं हि सर्वैर्गुणै राजन्देवानप्यतिरिच्यसे। तपसा हि भवाञ्शक्तः स्रष्टुं लोकांश्चराचरान् ॥१२-५०-२९॥
tvaṃ hi sarvair guṇai rājan devān apy atiricyase. tapasā hi bhavāñ śaktaḥ sraṣṭuṃ lokāṃś carācarān ॥12-50-29॥
[त्वम् (tvam) - you; हि (hi) - indeed; सर्वैः (sarvaiḥ) - by all; गुणैः (guṇaiḥ) - qualities; राजन् (rājan) - O king; देवान् (devān) - the gods; अपि (api) - even; अतिरिच्यसे (atiricyase) - you surpass; तपसा (tapasā) - by austerity; हि (hi) - indeed; भवान् (bhavān) - you; शक्तः (śaktaḥ) - capable; स्रष्टुम् (sraṣṭum) - to create; लोकान् (lokān) - worlds; चराचरान् (carācarān) - moving and unmoving;]
(You indeed by all qualities, O king, even the gods you surpass. By austerity indeed you are capable to create worlds, both moving and unmoving.)
O king, you truly surpass even the gods in all qualities. By your austerity, you are capable of creating all the worlds, both moving and unmoving.
तदस्य तप्यमानस्य ज्ञातीनां सङ्क्षयेण वै। ज्येष्ठस्य पाण्डुपुत्रस्य शोकं भीष्म व्यपानुद ॥१२-५०-३०॥
tadasya tapyamānasya jñātīnāṃ saṅkṣayeṇa vai। jyeṣṭhasya pāṇḍuputrasya śokaṃ bhīṣma vyapānuda ॥12-50-30॥
[तत् (tat) - that; अस्य (asya) - of him; तप्यमानस्य (tapyamānasya) - being tormented; ज्ञातीनाम् (jñātīnām) - of kinsmen; सङ्क्षयेण (saṅkṣayeṇa) - by destruction; वै (vai) - indeed; ज्येष्ठस्य (jyeṣṭhasya) - of the eldest; पाण्डुपुत्रस्य (pāṇḍuputrasya) - of the son of Pāṇḍu; शोकम् (śokam) - grief; भीष्म (bhīṣma) - Bhīṣma; व्यपानुद (vyapānuda) - dispelled;]
(That, of him being tormented by the destruction of kinsmen indeed, the grief of the eldest son of Pāṇḍu, Bhīṣma dispelled.)
Bhīṣma dispelled the grief of the eldest son of Pāṇḍu, who was tormented by the destruction of his kinsmen.
ये हि धर्माः समाख्याताश्चातुर्वर्ण्यस्य भारत। चातुराश्रम्यसंसृष्टास्ते सर्वे विदितास्तव ॥१२-५०-३१॥
ye hi dharmāḥ samākhyātāś cāturvarṇyasya bhārata। cāturāśramyasaṃsṛṣṭās te sarve viditās tava ॥12-50-31॥
[ये (ye) - which; हि (hi) - indeed; धर्माः (dharmāḥ) - dharmas; समाख्याताः (samākhyātāḥ) - well-declared; च (ca) - and; चातुर्वर्ण्यस्य (cāturvarṇyasya) - of the four varṇas; भारत (bhārata) - O Bhārata; चातुराश्रम्य (cāturāśramya) - of the four āśramas; संसृष्टाः (saṃsṛṣṭāḥ) - combined; ते (te) - they; सर्वे (sarve) - all; विदिताः (viditāḥ) - known; तव (tava) - to you;]
(Which indeed dharmas well-declared and of the four varṇas, O Bhārata, of the four āśramas combined, they all are known to you.)
O Bhārata, all those dharmas that have been well-declared for the four varṇas and combined with the four āśramas are known to you.
चातुर्वेद्ये च ये प्रोक्ताश्चातुर्होत्रे च भारत। साङ्ख्ये योगे च नियता ये च धर्माः सनातनाः ॥१२-५०-३२॥
cāturvedye ca ye proktāś cāturhotre ca bhārata। sāṅkhye yoge ca niyatā ye ca dharmāḥ sanātanāḥ ॥12-50-32॥
[चातुर्वेद्ये (cāturvedye) - in the four Vedas; च (ca) - and; ये (ye) - which; प्रोक्ताः (proktāḥ) - declared; चातुर्होत्रे (cāturhotre) - in the four sacrificial fires; च (ca) - and; भारत (bhārata) - O Bhārata; साङ्ख्ये (sāṅkhye) - in Sāṅkhya; योगे (yoge) - in Yoga; च (ca) - and; नियता (niyatā) - established; ये (ye) - which; च (ca) - and; धर्माः (dharmāḥ) - dharmas; सनातनाः (sanātanāḥ) - eternal;]
(In the four Vedas and which are declared, in the four sacrificial fires and, O Bhārata, in Sāṅkhya, in Yoga and which are established, and the dharmas which are eternal.)
O Bhārata, those eternal dharmas which are declared in the four Vedas, in the four sacrificial fires, in Sāṅkhya, and in Yoga, and which are established.
चातुर्वर्ण्येन यश्चैको धर्मो न स्म विरुध्यते। सेव्यमानः स चैवाद्यो गाङ्गेय विदितस्तव ॥१२-५०-३३॥
cāturvarṇyena yaś caiko dharmo na sma virudhyate। sevyamānaḥ sa caivādyō gāṅgeya viditastava ॥12-50-33॥
[चातुर्वर्ण्येन (cāturvarṇyena) - by the fourfold order; by the system of four varṇas; यः (yaḥ) - which; who; च (ca) - and; एकः (ekaḥ) - one; single; धर्मः (dharmaḥ) - duty; law; righteousness; न (na) - not; स्म (sma) - indeed; surely; विरुध्यते (virudhyate) - is opposed; is contradicted; सेव्यमानः (sevyamānaḥ) - being followed; being observed; सः (saḥ) - that; he; च (ca) - and; एव (eva) - indeed; surely; अद्य (adya) - today; now; गाङ्गेय (gāṅgeya) - O son of Ganga; Bhīṣma; विदितः (viditaḥ) - known; understood; तव (tava) - to you; by you;]
(By the fourfold order, that one dharma which is not indeed opposed, being observed, that indeed today, O Gāṅgeya, is known to you.)
O Gāṅgeya, that one dharma which is not opposed to the fourfold order, being observed, is known to you today.
इतिहासपुराणं च कार्त्स्न्येन विदितं तव। धर्मशास्त्रं च सकलं नित्यं मनसि ते स्थितम् ॥१२-५०-३४॥
itihāsapurāṇaṃ ca kārtsnyena viditaṃ tava। dharmaśāstraṃ ca sakalaṃ nityaṃ manasi te sthitam ॥12-50-34॥
[इतिहास (itihāsa) - history; पुराणं (purāṇam) - Purāṇa; च (ca) - and; कार्त्स्न्येन (kārtsnyena) - entirely; विदितं (viditam) - known; तव (tava) - to you; धर्मशास्त्रं (dharmaśāstram) - Dharmaśāstra; च (ca) - and; सकलं (sakalaṃ) - all; नित्यं (nityam) - always; मनसि (manasi) - in (your) mind; ते (te) - your; स्थितम् (sthitam) - abiding;]
(History and Purāṇa are entirely known to you. The Dharmaśāstra also, all of it, always abides in your mind.)
You are thoroughly acquainted with history and the Purāṇas, and the entire Dharmaśāstra is always present in your mind.
ये च केचन लोकेऽस्मिन्नर्थाः संशयकारकाः। तेषां छेत्ता नास्ति लोके त्वदन्यः पुरुषर्षभ ॥१२-५०-३५॥
ye ca kecana loke'sminnarthāḥ saṃśayakārakāḥ। teṣāṃ chettā nāsti loke tvadanyaḥ puruṣarṣabha ॥12-50-35॥
[ये (ye) - whoever; च (ca) - and; केचन (kecana) - any; लोकेऽस्मिन् (loke'smin) - in this world; अर्थाः (arthāḥ) - matters; संशयकारकाः (saṃśayakārakāḥ) - causing doubt; तेषां (teṣāṃ) - of those; छेत्ता (chettā) - remover; नास्ति (nāsti) - there is not; लोके (loke) - in the world; त्वदन्यः (tvadanyaḥ) - other than you; पुरुषर्षभ (puruṣarṣabha) - bull among men;]
(Whoever and any matters in this world that cause doubt, of those, a remover does not exist in the world other than you, bull among men.)
O bull among men, in this world, whatever matters cause doubt, there is no one other than you who can remove them.
स पाण्डवेयस्य मनःसमुत्थितं; नरेन्द्र शोकं व्यपकर्ष मेधया। भवद्विधा ह्युत्तमबुद्धिविस्तरा; विमुह्यमानस्य जनस्य शान्तये ॥१२-५०-३६॥
sa pāṇḍaveyasya manaḥ-samutthitaṃ; narendra śokaṃ vyapakarṣa medhayā. bhavadvidhā hyuttamabuddhivistarā; vimuhyamānasya janasya śāntaye ॥12-50-36॥
[स (sa) - he; पाण्डवेयस्य (pāṇḍaveyasya) - of the son of Pāṇḍu; मनःसमुत्थितं (manaḥ-samutthitam) - arisen in the mind; नरेन्द्र (narendra) - O king; शोकं (śokam) - sorrow; व्यपकर्ष (vyapakarṣa) - remove; मेधया (medhayā) - by wisdom; भवद्विधा (bhavadvidhāḥ) - those like you; हि (hi) - indeed; उत्तमबुद्धिविस्तरा (uttama-buddhi-vistarāḥ) - of great intellect and breadth; विमुह्यमानस्य (vimuhyamānasya) - of one who is deluded; जनस्य (janasya) - of the person; शान्तये (śāntaye) - for the peace;]
(He, of the son of Pāṇḍu, arisen in the mind; O king, remove the sorrow by wisdom. Those like you, indeed, of great intellect and breadth; for the peace of the person who is deluded. ॥12-50-36॥)
O king, dispel the sorrow that has arisen in the mind of the son of Pāṇḍu by your wisdom. For those like you, endowed with great intellect and breadth, bring peace to those who are deluded. ॥12-50-36॥
