Mahābhārata · Adhyāya 5.32
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5.32.1
अनुज्ञातः पाण्डवेन प्रययौ सञ्जयस्तदा ।
शासनं धृतराष्ट्रस्य सर्वं कृत्वा महात्मनः ॥ ५.३२.१ ॥
Having been given leave by the Pāṇḍava, Sañjaya then set out, having fully carried out the message of the great-souled Dhṛtarāṣṭra.
5.32.2
सम्प्राप्य हास्तिनपुरं शीघ्रं च प्रविवेश ह ।
अन्तःपुरमुपस्थाय द्वाःस्थं वचनमब्रवीत् ॥ ५.३२.२ ॥
Having reached Hāstinapura, he quickly entered, approached the inner apartments, and spoke to the doorkeeper.
5.32.3
आचक्ष्व मां धृतराष्ट्राय द्वाःस्थ उपागतं पाण्डवानां सकाशात् ।
जागर्ति चेदभिवदेस्त्वं हि क्षत्तः प्रविशेयं विदितो भूमिपस्य ॥ ५.३२.३ ॥
Doorkeeper, announce to Dhṛtarāṣṭra that I have come from the Pāṇḍavas. If he is awake, O charioteer, tell him so that I may enter, known to the king.
5.32.4
सञ्जयोऽयं भूमिपते नमस्ते दिदृक्षया द्वारमुपागतस्ते ।
प्राप्तो दूतः पाण्डवानां सकाशा त्प्रशाधि राजन्किमयं करोतु ॥ ५.३२.४ ॥
This is Sañjaya, O lord of the earth; homage to you. Desiring to see you, he has come to your gate. An envoy has come from the Pāṇḍavas. Command, O king: what should he do?
5.32.5
आचक्ष्व मां सुखिनं काल्यमस्मै प्रवेश्यतां स्वागतं सञ्जयाय ।
न चाहमेतस्य भवाम्यकाल्यः स मे कस्माद्द्वारि तिष्ठेत क्षत्तः ॥ ५.३२.५ ॥
Announce to him that I am well, and that in the morning I will see him. Welcome to Sañjaya; let him be admitted. I am not unavailable to him. O charioteer, why should he stand at my door?
5.32.6
ततः प्रविश्यानुमते नृपस्य महद्वेश्म प्राज्ञशूरार्यगुप्तम् ।
सिंहासनस्थं पार्थिवमाससाद वैचित्रवीर्यं प्राञ्जलिः सूतपुत्रः ॥ ५.३२.६ ॥
Then, with the king's permission, he entered the great hall guarded by the wise, the brave and the noble, and the charioteer's son, with folded hands, approached the son of Vicitravīrya seated on the lion-throne.
5.32.7
सञ्जयोऽहं भूमिपते नमस्ते प्राप्तोऽस्मि गत्वा नरदेव पाण्डवान् ।
अभिवाद्य त्वां पाण्डुपुत्रो मनस्वी युधिष्ठिरः कुशलं चान्वपृच्छत् ॥ ५.३२.७ ॥
Sañjaya: O lord of the earth, salutations to you. Having gone to the Pāṇḍavas, I have now arrived. Having greeted you, the high-minded Yudhiṣṭhira, son of Pāṇḍu, asked after your well-being.
5.32.8
स ते पुत्रान्पृच्छति प्रीयमाणः कच्चित्पुत्रैः प्रीयसे नप्तृभिश्च ।
तथा सुहृद्भिः सचिवैश्च राज न्ये चापि त्वामुपजीवन्ति तैश्च ॥ ५.३२.८ ॥
Pleased, he asks about your sons: are you content with your sons and grandsons? O king, are you content with your well-wishers, your ministers, and the others who depend on you?
5.32.9
अभ्येत्य त्वां तात वदामि सञ्जय अजातशत्रुं च सुखेन पार्थम् ।
कच्चित्स राजा कुशली सपुत्रः सहामात्यः सानुजः कौरवाणाम् ॥ ५.३२.९ ॥
Dhṛtarāṣṭra: Dear Sañjaya, come near and I will speak. Is Yudhiṣṭhira, the unconquered, the son of Pṛthā, happy? Is that king well, with his sons, ministers and younger brothers, the king of the Kauravas?
5.32.10
सहामात्यः कुशली पाण्डुपुत्रो भूयश्चातो यच्च तेऽग्रे मनोऽभूत् ।
निर्णिक्तधर्मार्थकरो मनस्वी बहुश्रुतो दृष्टिमाञ्शीलवांश्च ॥ ५.३२.१० ॥
Together with his ministers, the son of Pāṇḍu is well. And, as was formerly in your mind, he who purifies dharma and wealth in practice, the wise-minded, much-learned, far-seeing and virtuous one is well.
5.32.11
परं धर्मात्पाण्डवस्यानृशंस्यं धर्मः परो वित्तचयान्मतोऽस्य ।
सुखप्रिये धर्महीने न पार्थो ऽनुरुध्यते भारत तस्य विद्धि ॥ ५.३२.११ ॥
For the Pāṇḍava, non-cruelty is higher than dharma, and dharma is held higher than the accumulation of wealth. O Bhārata, know that Pārtha does not yield to one who loves pleasure and lacks dharma.
5.32.12
परप्रयुक्तः पुरुषो विचेष्टते सूत्रप्रोता दारुमयीव योषा ।
इमं दृष्ट्वा नियमं पाण्डवस्य मन्ये परं कर्म दैवं मनुष्यात् ॥ ५.३२.१२ ॥
A man moved by another acts like a wooden puppet strung on a thread. Seeing this self-restraint of the Pāṇḍava, I think the action of fate (daiva) is supreme over human action.
5.32.13
इमं च दृष्ट्वा तव कर्मदोषं पादोदर्कं घोरमवर्णरूपम् ।
यावन्नरः कामयतेऽतिकाल्यं तावन्नरोऽयं लभते प्रशंसाम् ॥ ५.३२.१३ ॥
Seeing also this fault of your deeds, which ends in a fall beneath the feet, terrible and of unsightly form: as long as a man desires to rise early, so long does this man obtain praise.
5.32.14
अजातशत्रुस्तु विहाय पापं जीर्णां त्वचं सर्प इवासमर्थाम् ।
विरोचतेऽहार्यवृत्तेन धीरो युधिष्ठिरस्त्वयि पापं विसृज्य ॥ ५.३२.१४ ॥
But Ajātaśatru Yudhiṣṭhira, having cast off evil as a serpent sheds its old, useless skin, shines with unshakeable conduct; having cast off the evil in you, the steadfast Yudhiṣṭhira shines.
5.32.15
अङ्गात्मनः कर्म निबोध राज न्धर्मार्थयुक्तादार्यवृत्तादपेतम् ।
उपक्रोशं चेह गतोऽसि राज न्नोहेश्च पापं प्रसजेदमुत्र ॥ ५.३२.१५ ॥
O king, hear of your own deed, which has departed from noble conduct joined with dharma and wealth. O king, you have here incurred reproach; and sin clings to one even in the next world.
5.32.16
स त्वमर्थं संशयितं विना तै राशंससे पुत्रवशानुगोऽद्य ।
अधर्मशब्दश्च महान्पृथिव्यां नेदं कर्म त्वत्समं भारताग्र्य ॥ ५.३२.१६ ॥
That aim is doubtful; without them, today you hope for it, following the will of your son. On earth there is a great word of unrighteousness; O best of the Bharatas, this deed is not fit for one like you.
5.32.17
हीनप्रज्ञो दौष्कुलेयो नृशंसो दीर्घवैरी क्षत्रविद्यास्वधीरः ।
एवन्धर्मा नापदः सन्तितीर्षे द्धीनवीर्यो यश्च भवेदशिष्टः ॥ ५.३२.१७ ॥
One who lacks wisdom, is born of a base family, is cruel, a long-standing enemy, unsteady in the warrior's sciences—such a man of such nature would not wish to cross calamities; and one who, lacking wisdom and vigor, becomes ill-bred.
5.32.18
कुले जातो धर्मवान्यो यशस्वी बहुश्रुतः सुखजीवी यतात्मा ।
धर्मार्थयोर्ग्रथितयोर्बिभर्ति नान्यत्र दिष्टस्य वशादुपैति ॥ ५.३२.१८ ॥
One who, born in a family, is righteous, renowned, learned in much, lives at ease, and is self-controlled, bears up dharma and wealth, which are bound together; otherwise, under the power of destiny, he does not attain them.
5.32.19
कथं हि मन्त्राग्र्यधरो मनीषी धर्मार्थयोरापदि सम्प्रणेता ।
एवंयुक्तः सर्वमन्त्रैरहीनो अनानृशंस्यं कर्म कुर्यादमूढः ॥ ५.३२.१९ ॥
How indeed should one who holds the foremost counsel, a wise man, a guide of dharma and wealth in calamity, not do a deed free of cruelty, being thus endowed with all counsels and unlacking? So should the undeluded man act.
5.32.20
तवापीमे मन्त्रविदः समेत्य समासते कर्मसु नित्ययुक्ताः ।
तेषामयं बलवान्निश्चयश्च कुरुक्षयार्थे निरयो व्यपादि ॥ ५.३२.२० ॥
Your own counsellors, too, having gathered together, sit ever engaged in their tasks. Their mighty resolve has brought about a hellish ruin for the destruction of the Kurus.
5.32.21
अकालिकं कुरवो नाभविष्य न्पापेन चेत्पापमजातशत्रुः ।
इच्छेज्जातु त्वयि पापं विसृज्य निन्दा चेयं तव लोकेऽभविष्यत् ॥ ५.३२.२१ ॥
Had the Kurus not been brought to untimely ruin, were Ajātaśatru to desire evil through evil; and had you too, abandoning evil, desired it, this blame would not have come upon you in the world.
5.32.22
किमन्यत्र विषयादीश्वराणां यत्र पार्थः परलोकं ददर्श ।
अत्यक्रामत्स तथा संमतः स्या न्न संशयो नास्ति मनुष्यकारः ॥ ५.३२.२२ ॥
What, indeed, is there for the lords beyond the objects of sense, where Pārtha saw the other world? Thus having passed beyond, he would surely have been honoured—there is no doubt; this is the effort of man.
5.32.23
एतान्गुणान्कर्मकृतानवेक्ष्य भावाभावौ वर्तमानावनित्यौ ।
बलिर्हि राजा पारमविन्दमानो नान्यत्कालात्कारणं तत्र मेने ॥ ५.३२.२३ ॥
Having considered these qualities born of action, and existence and non-existence which are impermanent, King Bali, not finding that far shore, thought there was no cause there other than time.
5.32.24
चक्षुः श्रोत्रे नासिका त्वक्च जिह्वा ज्ञानस्यैतान्यायतनानि जन्तोः ।
तानि प्रीतान्येव तृष्णाक्षयान्ते तान्यव्यथो दुःखहीनः प्रणुद्यात् ॥ ५.३२.२४ ॥
The eye, ear, nose, skin and tongue are the seats of knowledge of a living being. At the end of the destruction of craving, those are indeed delighted; unafflicted by them, free from sorrow, one should cast them away.
5.32.25
न त्वेव मन्ये पुरुषस्य कर्म संवर्तते सुप्रयुक्तं यथावत् ।
मातुः पितुः कर्मणाभिप्रसूतः संवर्धते विधिवद्भोजनेन ॥ ५.३२.२५ ॥
I do not think that a man's action, duly and well performed, comes to nothing. Born through the deeds of mother and father, a man grows by food taken in due order.
5.32.26
प्रियाप्रिये सुखदुःखे च राज न्निन्दाप्रशंसे च भजेत एनम् ।
परस्त्वेनं गर्हयतेऽपराधे प्रशंसते साधुवृत्तं तमेव ॥ ५.३२.२६ ॥
O king, the pleasant and the unpleasant, pleasure and pain, blame and praise come to this man. Another blames him for a fault, but praises the one of good conduct.
5.32.27
स त्वा गर्हे भारतानां विरोधा दन्तो नूनं भवितायं प्रजानाम् ।
नो चेदिदं तव कर्मापराधा त्कुरून्दहेत्कृष्णवर्त्मेव कक्षम् ॥ ५.३२.२७ ॥
I blame you, for through the enmity of the Bhāratas he will surely become a subduer of the people. Otherwise, through the fault of your deed he would have burned the Kurus as a black flame burns dry grass.
5.32.28
त्वमेवैको जातपुत्रेषु राज न्वशं गन्ता सर्वलोके नरेन्द्र ।
कामात्मनां श्लाघसे द्यूतकाले नान्यच्छमात्पश्य विपाकमस्य ॥ ५.३२.२८ ॥
O king, among those who have sons, you alone will come under control throughout the whole world. O lord of men, at the time of dice you boast of those whose self is desire. See the outcome of this, and nothing but peace.
5.32.29
अनाप्तानां प्रग्रहात्त्वं नरेन्द्र तथाप्तानां निग्रहाच्चैव राजन् ।
भूमिं स्फीतां दुर्बलत्वादनन्तां न शक्तस्त्वं रक्षितुं कौरवेय ॥ ५.३२.२९ ॥
O lord of men, through taking up the counsel of the untrustworthy, and likewise through restraining the trustworthy, O king, you are not able, through weakness, to protect this wide and boundless earth, O descendant of the Kurus.
5.32.30
अनुज्ञातो रथवेगावधूतः श्रान्तो निपद्ये शयनं नृसिंह ।
प्रातः श्रोतारः कुरवः सभाया मजातशत्रोर्वचनं समेताः ॥ ५.३२.३० ॥
O lion among men, having been given leave and shaken by the speed of the chariot, weary, I shall now lie down to rest. In the morning the Kurus, gathered in the assembly, will hear the words of Ajātaśatru.