Mahābhārata · Adhyāya 5.29

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5.29.1

अविनाशं सञ्जय पाण्डवाना-
मिच्छाम्यहं भूतिमेषां प्रियं च।
तथा राज्ञो धृतराष्ट्रस्य सूत ।
समाशंसे बहुपुत्रस्य वृद्धिम् ॥ ५.२९.१ ॥

O Sañjaya, I wish the Pāṇḍavas non-destruction and their prosperity and welfare; likewise I hope for the increase of King Dhṛtarāṣṭra, the father of many sons.

5.29.2

कामो हि मे सञ्जय नित्यमेव ।
नान्यद्ब्रूयां तान्प्रति शाम्यतेति।
राज्ञश्च हि प्रियमेतच्छृणोमि ।
मन्ये चैतत्पाण्डवानां समक्षम् ॥ ५.२९.२ ॥

O Sañjaya, this has always been my desire; I would say nothing else to them than 'let there be peace.' I hear this is also dear to the king, and I think this is right before the Pāṇḍavas as well.

5.29.3

सुदुष्करस्तत्र शमो हि नूनं ।
प्रदर्शितः सञ्जय पाण्डवेन।
यस्मिन्गृद्धो धृतराष्ट्रः सपुत्रः ।
कस्मादेषां कलहो नावमूर्च्छेत् ॥ ५.२९.३ ॥

O Sañjaya, peace there is indeed very difficult; surely the Pāṇḍava has shown it. Where Dhṛtarāṣṭra, with his sons, is greedy, why should this quarrel of theirs not subside?

5.29.4

न त्वं धर्मं विचरं सञ्जयेह ।
मत्तश्च जानामि युधिष्ठिराच्च
अथो कस्मात्सज्जय पाण्डवस्य ।
उत्साहिनः पूरयतः स्वकर्म ॥ ५.२९.४ ॥

O Sañjaya, you do not reflect on dharma here; this I know from you and from Yudhiṣṭhira as well. Then, O Sañjaya, why do you speak thus of the Pāṇḍava, who eagerly fulfils his own duty?

5.29.5

यथाख्यातमावमतः कुटुम्बे ।
पुरा कस्मान्साधुविलोपमात्थ।
अस्मिन्विधौ वर्तमाने यथाव-
दुच्चावचा मतयो ब्राह्मणानाम् ॥ ५.२९.५ ॥

As has been declared, despised within the family, why do you speak of the ruin of the good formerly? While this ordinance holds, the opinions of brahmins are duly various, high and low.

5.29.6

कर्मणाऽऽहुः सिद्धिमेके परत्र ।
हिन्वा कर्म विद्यया सिद्धिमेके।
नाभुञ्जानो भक्ष्यभोज्यस्य तृप्ये-
द्विद्वानपीह विहितं ब्राह्मणानाम् ॥ ५.२९.६ ॥

Some say success in the next world comes through action, and some, abandoning action, attain success through knowledge. But even a learned man here is not satisfied without eating food fit to be eaten and enjoyed; this is prescribed for brahmins.

5.29.7

या वै विद्याः साधयन्तीह कर्म ।
तासां फलं विद्यते नेतरासाम्।
तत्रेह वै दृष्टफलं तु कर्म ।
पीत्वोदकं शाम्यति तृष्णयाऽऽर्तः ॥ ५.२९.७ ॥

Those knowledges that are accomplished here through action have a fruit; there is none for the others. Here the fruit of action is visible; as one afflicted by thirst is quenched after drinking water.

5.29.8

सोऽयं विधिर्विहितः कर्मणैव ।
संवर्तते सञ्जय तत्र कर्म।
तत्र योऽन्यत्कर्मणः साधु मन्ये-
न्मोघं तस्यालपितं दुर्बलस्य ॥ ५.२९.८ ॥

This rule is prescribed by action alone, O Sañjaya; there action unfolds. The speech of that weak man who thinks something other than action is better is in vain.

5.29.9

कर्मणाऽमी भान्ति देवाः परत्र ।
कर्मणैवेह प्लवते मातरिश्वा।
अहोरात्रे विदधत्कर्मणैव ।
अतन्द्रितो नित्यमुदेति सूर्यः ॥ ५.२९.९ ॥

By action these gods shine in the next world; by action alone the wind blows here. Making day and night by action alone, the tireless sun rises constantly.

5.29.10

मासार्धमासानथ नक्षत्रयोगा-
नतन्द्रितश्चन्द्रमाश्चाभ्युपैति।
अतन्द्रितो दहते जातवेदाः ।
समिद्ध्यमानः कर्म कुर्वन्प्रजाभ्यः ॥ ५.२९.१० ॥

The tireless moon approaches the months, half-months and conjunctions of the lunar mansions. The tireless fire of Jātavedas burns, kindled and performing its work for the creatures.

5.29.11

अतन्द्रिता भारमिमं महान्तं ।
बिभर्ति देवी पृथिवी वलेन।
अतन्द्रिताः शीघ्रसपो वहन्ति ।
सन्तर्पयन्त्यः सर्वभूतानि नद्यः ॥ ५.२९.११ ॥

Without weariness the goddess Earth bears this great burden by her strength; the tireless, swift-flowing rivers carry on, refreshing all beings.

5.29.12

अतन्द्रितो वर्षति भूरितेजाः ।
सन्नादयन्नन्तरिक्षं दिशश्च।
अतन्द्रितो ब्रह्मचर्यं चचार ।
श्रेष्ठत्वमिच्छन्बलभिद्देवतानाम् ॥ ५.२९.१२ ॥

Tireless, of great splendor, he sends the rain and fills the sky and the quarters with thunder; tirelessly he practised celibate discipline, desiring supremacy among the gods, he, the destroyer of Bala (Indra).

5.29.13

हित्वा सुखं मनसश्च प्रियाणि ।
तेन शक्रः कर्मणा श्रैष्ठ्यमाप।
सत्यं धर्मं पालयन्नप्रमत्तो ।
दमं तितिक्षां समतां प्रियं च ॥ ५.२९.१३ ॥

Having abandoned the pleasures and dear things of the mind, by that deed Śakra attained supremacy; keeping truth and dharma, vigilant, practising self-control, forbearance, equanimity and kindness.

5.29.14

एतानि सर्वाण्युपसेवमानो ।
यो देवराज्यं मघवान्प्राप मुख्यम्।
बृहस्पतिर्ब्रह्मचर्यं चचार ।
समीहितः संशिमात्मा यथावत् ॥ ५.२९.१४ ॥

Practising all these, Maghavan (Indra) obtained the chief kingship of the gods; Bṛhaspati practised celibate discipline, resolute and with a disciplined self, duly.

5.29.15

हित्वा सुख प्रतिरुध्येन्द्रियाणि ।
तेन देवानामगमद्गौरवं सः।
तथा नक्षत्राणि कर्मणाऽमुत्र भान्ति ।
रुद्रादित्या वसवोऽथापि विश्वे ॥ ५.२९.१५ ॥

Having abandoned pleasure and restrained the senses, by that deed he attained the honour of the gods; so the constellations shine in the other world by their deeds, as do the Rudras, Ādityas, Vasus and also the Viśvedevas.

5.29.16

यमो राजा वैश्रवणः कुबेरो ।
गन्धर्वयक्षाप्सरसश्च सूत।
ब्रह्मविद्यां ब्रह्मचर्यं क्रियां च ।
निपेवमाणा ऋषयोऽमुत्र भान्ति ॥ ५.२९.१६ ॥

King Yama, Vaiśravaṇa Kubera, the gandharvas, yakṣas and apsarases, and, O charioteer, the sages who devote themselves to knowledge of Brahman, celibate discipline and sacred rites shine in the other world.

5.29.17

जानन्निमं सर्वलोकस्य धर्मं ।
विप्रेन्द्राणां क्षत्रियाणां विशां च।
स कस्मात्त्वं जानतां ज्ञानवान्सन् ।
व्यायच्छसेक सञ्जय कौरवार्थे ॥ ५.२९.१७ ॥

Knowing this dharma of all the worlds, and the dharma of the best of brahmins, of kṣatriyas and of vaiśyas, why, Sañjaya, being wise among the wise, do you strive for the sake of the Kauravas?

5.29.18

आम्नायेषु नित्यसंयोगमस्य ।
तथाऽश्वमेधे राजसूये च विद्धि।
संयुज्यते धनुपा वर्मणा च ।
हस्त्यश्वाद्यै रथशस्त्रैश्च भूयः ॥ ५.२९.१८ ॥

In the Vedic traditions it has a constant connection; know that it is so likewise in the horse sacrifice and the royal consecration. It is again joined with the bow and armour, with elephants, horses and such, and with chariots and weapons.

5.29.19

ते चेदिमे कौरवाणाम्रुपाय-
मवगच्छेयुवधेनैव पार्थाः।
धर्मत्राणं पुण्यमेषां कृतं स्या-
दार्ये वृत्ते भीमसेनं निगृह्य ॥ ५.२९.१९ ॥

If these sons of Pṛthā were to understand the means of the Kauravas only through slaughter, it would be a meritorious deed of protecting dharma for them, restraining Bhīmasena in the noble conduct.

5.29.20

ते चेत्पित्र्ये कर्मणि वर्तमाना ।
आपद्येरन्दिष्टवशेन मृत्युम्।
यथाशक्त्यापूरयन्तः स्वकर्म ।
तदप्येषां निधनं स्यात्प्रशस्तम् ॥ ५.२९.२० ॥

If they, engaged in the ancestral rite, meet death through the power of fate, fulfilling their own duty according to their strength, then even that death of theirs would be praiseworthy.

5.29.21

उताहो त्वं मन्यसे शाम्यमेव ।
राज्ञां युद्धे वर्तते धर्मतन्त्रम्।
अयुद्धे वा वर्तते धर्मतन्त्रं ।
तथैव ते वाचमिमां श्रृणोमि ॥ ५.२९.२१ ॥

Or do you think peace alone is good? For kings, the order of dharma holds in war, and the order of dharma holds even when there is no war. Thus I hear your words.

5.29.22

चातुर्वर्ण्यस्य प्रथमं संविभाग-
मवेक्ष्य त्वं सञ्जय स्वं च कर्म।
निशम्याथो पाण्डवानां च कर्म ।
प्रशंस वा निन्द वा या मतिस्ते ॥ ५.२९.२२ ॥

O Sañjaya, having considered the first division of the four social orders and your own duty, and having heard the deeds of the Pāṇḍavas, praise or blame them as your opinion is.

5.29.23

अधीयीत ब्राह्मणो वै यजेत ।
दद्यादीयात्तीर्थमुख्यानि चैव।
अध्याप्रयेद्याजयेच्चापि याज्यान् ।
प्रतिग्रहान्वा विहितान्प्रतीच्छेत् ॥ ५.२९.२३ ॥

A brahmin should study and sacrifice; he should give gifts and go to the chief sacred places. He should teach, cause others to sacrifice, and accept the gifts prescribed.

5.29.24

अधीयीत क्षत्रियोऽथो यजेत ।
दद्याद्धनं न तु याचेत किंचित्।
न याजयेन्न तु चाध्यापयीत ।
एवं स्मृतः क्षत्रधर्मः पुराणः ॥ ५.२९.२४ ॥

A kshatriya should study and sacrifice; he should give wealth, but beg for nothing. He should not cause others to sacrifice, nor teach. Thus the ancient duty of the kshatriya has been declared.

5.29.25

तथा राजन्यो रक्षणं वै प्रजानां ।
कृत्वा धर्मेणाप्रमत्तोऽथ दत्त्वा।
यज्ञैदिष्ट्वा सर्ववेदानधीत्य ।
दारान्कृवा पुण्यकृदावसेद्गृहान् ॥ ५.२९.२५ ॥

Likewise, the king, having protected his subjects, vigilant in dharma, having given gifts, having worshipped with sacrifices, having studied all the Vedas, having taken wives, doing meritorious deeds, should dwell in his house.

5.29.26

स धर्मात्मा धर्ममधीत्य पुण्यं ।
यदृच्छया व्रजति ब्रह्मलोकम्।
वैश्योऽधीत्य कृषिगोरक्षपण्यै-
र्वित्तं चिन्वन्पालयन्नप्रमत्तः ॥ ५.२९.२६ ॥

That righteous man, having studied dharma, goes at will by merit to the world of Brahmā. The merchant, having studied, should gather wealth through farming, cattle-keeping and trade, and protect it vigilantly.

5.29.27

देवं स्मृतः शूद्रधर्मः पुराणः ॥ ५.२९.२७ ॥

Service of the gods is declared to be the ancient dharma of the śūdra.

5.29.28

एतान्राजा पालयन्नप्रमत्तो ।
नियोजयन्सर्ववर्णान्स्वधर्मे।
अकामात्मा समवृत्तिः प्रजासु ।
नाधार्मिकाननुरुध्येत कामात् ॥ ५.२९.२८ ॥

The king, protecting these classes vigilantly, assigning all the classes to their own duties, with a desireless self and even conduct toward the subjects, should not favour the unrighteous out of desire.

5.29.29

श्रेयांस्तस्माद्यदि विद्येत कश्चि-
दभिज्ञातः सर्वधर्मोपपन्नः ।
स तं द्रष्टुमनुशिष्यन्प्रजानां ।
न चैतद्बुध्येदिति तस्मिन्नसाधुः ॥ ५.२९.२९ ॥

Therefore, if there is some well-known person endowed with all dharma, he is the better. The king should seek him out and instruct the subjects; if he does not understand this, it is wrong on his part.

5.29.30

उत्पादितं वर्म शस्त्रं धनुश्च ॥ ५.२९.३० ॥

Armour, weapon and bow were produced.

5.29.31

तत्र पुण्यं दस्युवधेन लभ्यते ।
सोऽयं दोषः कुरुभिस्तीव्ररूपः ।
अधर्मज्ञैर्धर्ममबुध्यमानैः ।
प्रादुर्भूतः सञ्जय साधु तन्न ॥ ५.२९.३१ ॥

There merit is gained by slaying robbers. This severe fault has arisen from the Kurus, who know not dharma and do not understand dharma. Sañjaya, that is not good.

5.29.32

तत्र राजा धृतराष्ट्रः सपुत्रो ।
धर्म्यं हरेत्पाण्डवानामकस्मात्।
नावेक्षन्ते राजधर्मं पुराणं ।
तदन्वयाः कुरवः सर्व एव ॥ ५.२९.३२ ॥

There King Dhṛtarāṣṭra, with his sons, would suddenly seize the rightful share of the Pāṇḍavas. All the Kurus of that lineage do not heed the ancient duty of kings.

5.29.33

स्तेनो हरेद्यत्र धनं ह्यदृष्टः ।
प्रसह्य वा यत्र हरेत दृष्टः ।
उभौ गर्ह्यौ भवतः सञ्जयैतौ ।
किं वै पृथत्कं धृतराष्ट्रस्य पुत्रे ॥ ५.२९.३३ ॥

Where a thief takes wealth unseen, or where one takes it openly by force — Sañjaya, both are blameworthy. What difference is there between them in the son of Dhṛtarāṣṭra?

5.29.34

सोऽयं लोभान्मन्यते धर्ममेतं ।
यमिच्छति क्रोधवशानुगामी।
भागः पुनः पाण्डवानां निविष्ट-
स्तं नः कस्मादाददीरन्परे वै ॥ ५.२९.३४ ॥

Out of greed he takes as dharma that which he desires, following the sway of anger. The share of the Pāṇḍavas has been settled again; why should others take that share from us?

5.29.35

अस्मिन्पदे युध्यतां नो वधोऽपि ।
श्लाघ्यः पित्र्यं पपराज्याद्विशिष्टम्।
एतान्धर्मान्कौरवाणां पुराणा-
नाचक्षीथाः सञ्जय राजमध्ये ॥ ५.२९.३५ ॥

In this situation, even death is praiseworthy for us who fight, better than the defeat of our forefathers. Sañjaya, in the midst of the kings, explain these ancient dharmas of the Kauravas.

5.29.36

एते मदान्मृत्युवशाभिपन्नाः ।
समानीता धार्तराष्ट्रेण मूढाः।
इदं पुनः कर्म पापीय एव ।
सभामध्ये पश्य वत्तं कुरूणाम् ॥ ५.२९.३६ ॥

Intoxicated, fallen under the power of death, these fools have been brought here by the son of Dhṛtarāṣṭra. And this deed is most sinful. Behold the conduct of the Kurus in the middle of the assembly hall.

5.29.37

प्रियं भार्यां द्रौपदीं पाण्डवानां ।
यशस्विनीं शीलवृत्तोपपन्नाम्।
यदुपैक्षन्त कुरवो भीष्ममुख्याः ।
कामानिगेनोपरुद्धां व्रजन्तीम् ॥ ५.२९.३७ ॥

When the beloved wife of the Pāṇḍavas, the glorious Draupadī endowed with good character and conduct, was seized and dragged along by one driven by lust, the Kurus led by Bhīṣma looked on with indifference.

5.29.38

तां चेत्तदा ते सकुमारवृद्धा ।
अवारयिष्यन्कुरवः समेताः ।
मम प्रियं धृतराष्ट्रोऽकरिष्यत् ।
पुत्राणां च कृतमस्याभविष्यत् ॥ ५.२९.३८ ॥

If then the Kurus, young and old together, had gathered and restrained her, Dhṛtarāṣṭra would have done what is dear to me, and it would have turned out well for his sons as well.

5.29.39

दुःशासनः प्रतिलोम्यान्निनाय ।
सभामध्ये श्वशुराणां च कृष्णाम्।
सा तत्र नीता करुणं व्यपेक्ष्य ।
नान्यं क्षत्तुर्नाथमवाप किंचित् ॥ ५.२९.३९ ॥

Duḥśāsana dragged her improperly into the middle of the assembly hall, before the fathers-in-law, Kṛṣṇā. Looking around piteously there, she found no protector at all except the charioteer's son Vidura.

5.29.40

कार्पण्यादेव सहितास्तत्र भूपा ।
नाशक्नुवन्प्रतिवक्तुं सभायाम्।
एकः क्षत्ता धर्म्यमर्थं ब्रुवाणो ।
धर्मबुद्ध्या प्रत्युवाचाल्पबुद्धिम् ॥ ५.२९.४० ॥

Out of sheer timidity, the kings gathered there could not answer in the assembly. Only the steward Vidura, speaking what was right, replied with a mind fixed on dharma to that man of little understanding.

5.29.41

अबुद्ध्वा त्वं धर्ममेतं सभाया-
अथेच्छसे पाण्डवस्योपदेष्टुम् ।
कृष्णा त्वेतत्कर्म चकार शुद्धं ।
सुदुष्करं तत्र सभां समेत्य ॥ ५.२९.४१ ॥

You do not understand the dharma of this assembly, yet you wish to instruct the Pāṇḍava. But Kṛṣṇā, entering the assembly, performed this pure and exceedingly difficult deed.

5.29.42

येन कृच्छ्रात्पाण्डवानुज्जहार ।
तथाऽऽत्मानं नौरिव सागरौघात्।
यत्राब्रवीत्सूतपुत्रः सभायां ।
कृष्णां स्थितां श्वशुराणां समीपे ॥ ५.२९.४२ ॥

By that deed she rescued the Pāṇḍavas from distress, and just as a boat saves itself from the flood of the ocean, so she saved herself as well, at the place where the son of the charioteer spoke to Kṛṣṇā standing in the assembly near her fathers-in-law.