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युधिष्ठिर उवाच॥
Yudhiṣṭhira said:
एवमग्राह्यके तस्मिञ्ज्ञातिसम्बन्धिमण्डले। मित्रेष्वमित्रेष्वपि च कथं भावो विभाव्यते ॥१२-८२-१॥
Thus, in such a circle connected with relatives, how is the state discerned among friends and enemies alike?
भीष्म उवाच॥
Bhīṣma said:
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। वासुदेवस्य संवादं सुरर्षेर्नारदस्य च ॥१२-८२-२॥
Here too, an ancient story is told: the conversation between Vāsudeva and the divine sage Nārada.
वासुदेव उवाच॥
Vāsudeva said:
नासुहृत्परमं मन्त्रं नारदार्हति वेदितुम्। अपण्डितो वापि सुहृत्पण्डितो वापि नात्मवान् ॥१२-८२-३॥
Nārada, one who is not a true friend is not worthy to know the supreme teaching. Whether unlearned or even a true friend, learned or even, if not self-possessed.
स ते सौहृदमास्थाय किञ्चिद्वक्ष्यामि नारद। कृत्स्नां च बुद्धिं सम्प्रेक्ष्य सम्पृच्छे त्रिदिवङ्गम ॥१२-८२-४॥
O Nārada, having assumed friendship towards you, I shall say a little; having considered the entire understanding, I ask you, O one who traverses the heavens.
दास्यमैश्वर्यवादेन ज्ञातीनां वै करोम्यहम्। अर्धभोक्तास्मि भोगानां वाग्दुरुक्तानि च क्षमे ॥१२-८२-५॥
I act in servitude to my kinsmen by the assertion of sovereignty. I am the half-enjoyer of enjoyments. I forgive harsh words and speech.
अरणीमग्निकामो वा मथ्नाति हृदयं मम। वाचा दुरुक्तं देवर्षे तन्मे दहति नित्यदा ॥१२-८२-६॥
Just as one who desires fire churns the fire-stick, so too is my heart churned. O divine sage, a harsh word spoken burns me always.
बलं सङ्कर्षणे नित्यं सौकुमार्यं पुनर्गदे। रूपेण मत्तः प्रद्युम्नः सोऽसहायोऽस्मि नारद ॥१२-८२-७॥
O Nārada, strength always resides in Saṅkarṣaṇa, delicacy again in Gada, Pradyumna is intoxicated by beauty, and I am helpless.
अन्ये हि सुमहाभागा बलवन्तो दुरासदाः। नित्योत्थानेन सम्पन्ना नारदान्धकवृष्णयः ॥१२-८२-८॥
O Nārada, the Andhakas and Vṛṣṇis are others who are indeed very fortunate, powerful, difficult to approach, and always endowed with effort.
यस्य न स्युर्न वै स स्याद्यस्य स्युः कृच्छ्रमेव तत्। द्वाभ्यां निवारितो नित्यं वृणोम्येकतरं न च ॥१२-८२-९॥
He for whom they do not exist, indeed he does not exist; for whom they exist, that alone is difficulty. Always prevented by both, I choose either one, not both.
स्यातां यस्याहुकाक्रूरौ किं नु दुःखतरं ततः। यस्य वापि न तौ स्यातां किं नु दुःखतरं ततः ॥१२-८२-१०॥
For whom Āhuka and Akrūra exist, what could be more sorrowful than that? Or for whom even those two do not exist, what could be more sorrowful than that?
सोऽहं कितवमातेव द्वयोरपि महामुने। एकस्य जयमाशंसे द्वितीयस्यापराजयम् ॥१२-८२-११॥
O great sage, I am like the mother of a gambler: for both sides, I wish for the victory of one and for the other, not defeat.
ममैवं क्लिश्यमानस्य नारदोभयतः सदा। वक्तुमर्हसि यच्छ्रेयो ज्ञातीनामात्मनस्तथा ॥१२-८२-१२॥
O Nārada, as I am thus afflicted from both sides at all times, you should tell me what is best for both my relatives and myself.
नारद उवाच॥
Nārada said:
आपदो द्विविधाः कृष्ण बाह्याश्चाभ्यन्तराश्च ह। प्रादुर्भवन्ति वार्ष्णेय स्वकृता यदि वान्यतः ॥१२-८२-१३॥
O Kṛṣṇa, difficulties are of two kinds: external and internal. O Vārṣṇeya, they arise either due to one's own actions or from other sources.
सेयमाभ्यन्तरा तुभ्यमापत्कृच्छ्रा स्वकर्मजा। अक्रूरभोजप्रभवाः सर्वे ह्येते तदन्वयाः ॥१२-८२-१४॥
This internal calamity that has come to you is difficult and is born of your own actions. All these, Akrūra, Bhoja and the others, are indeed descendants of that lineage.
अर्थहेतोर्हि कामाद्वाद्वारा बीभत्सयापि वा। आत्मना प्राप्तमैश्वर्यमन्यत्र प्रतिपादितम् ॥१२-८२-१५॥
It is indeed for the sake of wealth, or through desire, or even by disgust, that sovereignty attained by oneself has been established elsewhere.
कृतमूलमिदानीं तज्जातशब्दं सहायवत्। न शक्यं पुनरादातुं वान्तमन्नमिव त्वया ॥१२-८२-१६॥
Now that the root is done, that word which has arisen is like a companion; it cannot be taken back by you, just as vomited food cannot be taken back.
बभ्रूग्रसेनयो राज्यं नाप्तुं शक्यं कथञ्चन। ज्ञातिभेदभयात्कृष्ण त्वया चापि विशेषतः ॥१२-८२-१७॥
O Krishna, neither Babhrū nor Ugrasena can possibly obtain the kingdom in any way, especially because of the fear of division among kinsmen, and particularly not by you.
तच्चेत्सिध्येत्प्रयत्नेन कृत्वा कर्म सुदुष्करम्। महाक्षयव्ययं वा स्याद्विनाशो वा पुनर्भवेत् ॥१२-८२-१८॥
If that action, though very difficult, is accomplished by effort, it may result in great loss and expense, or there may be destruction, or it may happen again.
अनायसेन शस्त्रेण मृदुना हृदयच्छिदा। जिह्वामुद्धर सर्वेषां परिमृज्यानुमृज्य च ॥१२-८२-१९॥
With a gentle, heart-piercing weapon, effortlessly lift up the tongue of all, having wiped and re-wiped it.
वासुदेव उवाच॥
Vāsudeva said:
अनायसं मुने शस्त्रं मृदु विद्यामहं कथम्। येनैषामुद्धरे जिह्वां परिमृज्यानुमृज्य च ॥१२-८२-२०॥
O sage, tell me how I may know of a gentle instrument, by which, without effort, I may lift their tongue, having wiped and wiped again.
नारद उवाच॥
Nārada said:
शक्त्यान्नदानं सततं तितिक्षा दम आर्जवम्। यथार्हप्रतिपूजा च शस्त्रमेतदनायसम् ॥१२-८२-२१॥
Giving food to the best of one's ability at all times, forbearance, self-control, honesty, proper respect as deserved, and teaching—these are effortless virtues.
ज्ञातीनां वक्तुकामानां कटूनि च लघूनि च। गिरा त्वं हृदयं वाचं शमयस्व मनांसि च ॥१२-८२-२२॥
Pacify the hearts and minds of your relatives and those wishing to speak, whether their words are harsh or light, by your speech.
नामहापुरुषः कश्चिन्नानात्मा नासहायवान्। महतीं धुरमादत्ते तामुद्यम्योरसा वह ॥१२-८२-२३॥
No one who is only a person in name, lacking self-possession and without support, takes up a great burden; having lifted it with his chest, he bears it.
सर्व एव गुरुं भारमनड्वान्वहते समे। दुर्गे प्रतीकः सुगवो भारं वहति दुर्वहम् ॥१२-८२-२४॥
All indeed carry a heavy burden on level ground, but on a difficult path, only a good ox, as a representative, carries a burden that is hard to bear.
भेदाद्विनाशः सङ्घानां सङ्घमुख्योऽसि केशव। यथा त्वां प्राप्य नोत्सीदेदयं सङ्घस्तथा कुरु ॥१२-८२-२५॥
Division leads to the destruction of groups; you are the chief of the group, Keśava. Ensure that, by having you, this group does not perish—act accordingly.
नान्यत्र बुद्धिक्षान्तिभ्यां नान्यत्रेन्द्रियनिग्रहात्। नान्यत्र धनसन्त्यागाद्गणः प्राज्ञेऽवतिष्ठते ॥१२-८२-२६॥
A group remains among the wise only through intellect and patience, only through restraint of the senses, and only through the abandonment of wealth.
धन्यं यशस्यमायुष्यं स्वपक्षोद्भावनं शुभम्। ज्ञातीनामविनाशः स्याद्यथा कृष्ण तथा कुरु ॥१२-८२-२७॥
Do that which is fortunate, glorious, life-giving, and auspicious, and which advances your own side; let there be indestructibility for your relatives, just as it is for Kṛṣṇa.
आयत्यां च तदात्वे च न तेऽस्त्यविदितं प्रभो। षाड्गुण्यस्य विधानेन यात्रायानविधौ तथा ॥१२-८२-२८॥
O lord, in the future and at that time, nothing is unknown to you regarding the arrangement of the sixfold policy and the regulation of march and non-march.
माधवाः कुकुरा भोजाः सर्वे चान्धकवृष्णयः। त्वय्यासक्ता महाबाहो लोका लोकेश्वराश्च ये ॥१२-८२-२९॥
O mighty-armed one, all the Mādhavas, Kukuras, Bhojas, Andhakas, Vṛṣṇis, and those who are devoted to you, as well as the worlds and their lords, are attached to you.
उपासते हि त्वद्बुद्धिमृषयश्चापि माधव। त्वं गुरुः सर्वभूतानां जानीषे त्वं गतागतम् ॥ त्वामासाद्य यदुश्रेष्ठमेधन्ते ज्ञातिनः सुखम् ॥१२-८२-३०॥
O Mādhava, sages indeed worship your intellect; you are the teacher of all beings and know both the past and the future. O best of the Yadus, having attained you, kinsmen prosper in happiness.
