वैशम्पायन उवाच युधिष्ठिरस्तु धर्मात्मा शोकव्याकुलचेतनः। शुशोच दुःखसंतप्तः स्मृत्वा कर्णं महारथम्॥
Vaishampayana said The righteous Yudhishthira, with an agitated heart and burning with grief, began to grieve for that powerful car warrior Karna.
आविष्टो दुःखशोकाभ्यां निःश्वसंश्च पुनः पुनः। दृष्ट्वाऽर्जुनमुवाचेदं वचनं शोककर्शितः॥ युधिष्ठिर उवाच यफ्रेक्ष्यमाचरिष्याम वृष्णयन्धकपुरे वयम्। ज्ञातीन् निष्पुरुषान् कृत्वा नेमां प्राप्स्याम दुर्गतिम्॥
Sighing repeatedly, he addressed Arjuna, saying,-'If, O Arjuna, we had lived like mendicants in the cities of the Vrishnis and the Andhakas, then we would not have been visited by this miserable end, for our having exterminated our kinsmen.
अमित्रा नः समृद्धार्था वृत्तार्थाः कुरवः किलः। आत्मानमात्मना हत्वा किं धर्मफलमाप्नुमः॥
Our enemies, the Kurus, have gained in prosperity, while we have been deprived of all the objects of life, for what fruits of righteousness can be ours when we have been guilty of self-destruction?
धिगस्तु क्षात्रमाचारं धिगस्तु बलपौरुषम्। धिगस्त्वमर्षं येनेमामापदं गमिता वयम्॥
Fie on the practices of Kshatriyas, fie on might and valour, and fie on anger, since through these such a calamity has overtaken us.
साधु क्षमा दमः शौचं वैराग्यं चाप्यमत्सरः। अहिंसा सत्यवचनं नित्यानि वनचारिणाम्॥
Blessed are forgiveness, and self-control, and purity, with renunciation and humility and abstention from injury, and truthfulness which are all practised by hermits dwelling in forests.
वयं तु लोभान्मोहाच्च दम्भं मानं च संश्रिताः। इमामवस्थां सम्प्राप्ता राज्यलाभबुभुत्सया॥
Full of pride and haughtiness, we however, through covetousness and folly and from desire of enjoying the kingdom, have fallen into this plight.
त्रैलोक्यस्यापि राज्येन नास्मान् कश्चित् प्रहर्षयेत्। बान्धवान् निहतान् दृष्ट्वा पृथिव्यां विजयैषिणः॥
Seeing those kinsmen of ours that were determined on acquiring the sovereignty of the world killed on the field of battle, we have been so much laden with grief that one cannot gladden us by giving us even the sovereignty of the three worlds.
ते वयं पृथिवीहेतोरवध्यान् पृथिवीश्वरान्। सम्परित्यज्य जीवामो हीनार्था हतबान्धवाः॥
Alas, having killed for the sake of the Earth, such kings as deserved not to be slain by us, we are carrying on the burden of existence, deprived of friends and of the very objects of life.
आमिषे गृध्यमानानामशुभं वै शुनामिव। आमिषं चैव नो हीष्टमामिषस्य विवर्जनम्॥
Like a pack of dogs fighting one another for a piece of meat, a great calamity has befallen us. That piece of meat is no longer dear to us. On the other hand, it shall be thrown aside.
न पृथिव्या सकलया न सुवर्णस्य राशिभिः। न गवाश्वेन सर्वेण ते त्याज्या य इमे हताः॥
They who have been killed should not have been killed for the sake of even the whole Earth of mountains of gold, or all the horses and kine in this world.
काममन्युपरीतास्ते क्रोधहर्षसमन्विताः। मृत्युयानं समारुह्य गता वैवस्वतक्षयम्॥
All of them filled with envy and seeking all earthly objects, and influenced by anger and pleasure, following the road of Death, have repaired to the regions of Yama.
बहुकल्याणसंयुक्तानिच्छन्ति पितरः सुतान्। तपसा ब्रह्मचर्येण सत्येन च तितिक्षया॥
Practising asceticism, Brahmacharya, truth and renunciation, fathers wish for sons endued with every kind of prosperity.
उपवासैस्तथेज्याभिव्रतकौतुकमङ्गलैः। लभन्ते मातरो गर्भान्मासान् दश च बिभ्रति॥
Likewise by facts and sacrifices and vows and sacred rites and sacred ceremonies, mothers conceive. They then hold the foetus for ten months.
यदि स्वस्ति प्रजायन्ते जाता जीवन्ति वा यदि। सम्भाविता जातबलास्ते दधुर्यदि नः सुखम्॥ इह चामुत्र चैवेति कृपणाः फलहेतवः।
Passing their days in misery and in expectation of fruit, they always ask themselves-Shall these come out of the womb safely? Shall these live after birth? Shall they grow in power and be honoured on Earth? Will they give us happiness in this and the next world?
तासामयं समुद्योगो निर्वृत्तः केवलोऽफलः।१६।। यदासां निहताः पुत्रा युवानो मृष्टकुण्डलाः। अभुक्त्वा पार्थिवान् भोगानृणान्यनपहाय च॥ पितृभ्यो देवताभ्यश्च गता वैवस्वतक्षयम्॥
But, all these acts became fruitless. Alas, since their young sons, wearing shining carrings, have been killed, therefore, their hopes have not been realised. Without having enjoyed the sweets of this world, and without having paid off the debts they owed to their fathers and the gods, they have gone to Yama's abode.
यदैषामम्ब पितरौ जातकामावुभावपि। संजातधनरत्नेषु तदैव निहता नृपाः॥
Alas, O mother, those kings have been killed just at that time, when their parents expected to reap the fruits of their power and riches.
संयुक्ताः काममन्युभ्यां क्रोधहर्षासमञ्जसाः। न ते जयफलं किंचिद् भोक्तारो जातु कर्हिचित्॥
They were always envious and hankered after earthly objects, and always yielded to anger and joy. Therefore they could never expect to enjoy at any time or any place the fruits of victory.
पञ्चालानां कुरूणां च हता एव हि ये हताः। न चेत् सर्वानयं लोकः पश्येत् स्वेनैव कर्मणा॥
I think the Panchalas and the Kurus that have been killed (in this battle) have been lost, otherwise he who has killed would, by that act of his, obtain all blissful regions.
वयमेवास्य लोकस्य विनाशे कारणं स्मृताः। धृतराष्ट्रस्य पुत्रेषु तत् सर्वं प्रतिपत्स्यति॥
We are the root of the destruction that has overtaken the world. The fault, however, should be attributed the of Dhritarashtra.
सदैव निकृतिप्रज्ञो द्वेष्टा मायोपजीवनः। मिथ्याविनीतः सततमस्मास्वनपकारिषु॥
Duryodhana's heart was always wily. Always malicious, he addicted to to sons deception. Although we never offended him, yet he always behaved treacherously towards us.
न सकामा वयं ते च न चास्माभिर्न तैर्जितम्। न तैर्भुक्तेयमवनिर्न नार्यो गीतवादितम्॥
We have not gained our object, nor have they gained theirs. We have not defeated them, nor have they defeated us. The Dhartarashtras could not enjoy this Earth, nor could they enjoy women and music.
नामात्यसुहृदां वाक्यं न च श्रुतवतां श्रुतम्। न रत्नानि पराानि न भून द्रविणागमः॥
They did not listen to the counsels of ministers and friends and men well read in the scriptures. They could not, indeed, enjoy their rich gems and well-equipped treasury and vast territories.
अस्मद्वेषेण संतप्तः सुखं न स्मेह विन्दति। ऋद्धिमस्मासु तां दृष्ट्वा विवर्णो हरिणः कृशः॥ धृतराष्ट्रश्च नृपतिः सौबलेन निवेदितः। तं पिता पुत्रगृद्धित्वादनुमेनेऽनये स्थितः॥
Burning with the hate they cherished against us, they could not enjoy happiness and peace. Witnessing advancement, Duryodhana became colourless, pale and emaciated. Suvala's son informed king Dhritarashtra of this. Like an indulgent father, Dhritarashtra tolerated the evil policy of his Our son.
अनपेक्ष्यैव पितरं गाङ्गेयं विदुरं तथा। असंशयं क्षयं राजा यथैवाहं तथा गतः॥ अनियम्याशुचिं लुब्धं पुत्रं कामवशानुगम्।
Forsooth, by disregarding Vidura and the great son of Ganga, and neglecting to restrain his wicked and covetous son entirely under the influence of his passion, the king has met with destruction like my poor self.
यशसः पतितो दीप्ताद् घातयित्वा सहोदरान्॥ इमौ हि वृद्धौ शोकाग्नौ प्रक्षिप्य स सुयोधनः। अस्मत्प्रद्वेषसंयुक्तः पापबुद्धिः सदैव ह॥ को हि बन्धुः कुलीनः संस्तथा ब्रूयात् सुहृज्जने। यथासाववदद् वाक्यं युयुत्सुः कृष्णसंनिधौ॥
Forsooth, Suyodhana, having caused his uterine brothers to be king and having cast this old pair into burning grief, has fallen off from shining glory. Burning with the hate he bore to us, Duryodhana was always sinful at heart. What other highly-born kinsman could use such language towards kinsman as he, with a view of fight, actually used in the presence of Krishna?
आत्मनो हि वयं दोषाद् विनष्टाः शाश्वतीः समाः। प्रदहन्तो दिशः सर्वा भास्वरा इव तेजसा॥
We also have through Duryodhana's folly, been lost for ever, like suns burning everything around them with their own heat.
सोऽस्माकं वैरपुरुषो दुर्मतिः प्रग्रहं गतः। दुर्योधनकृते ह्येतत् कुलं नो विनिपातितम्॥ अवध्यानां वधं कृत्वा लोके प्राप्ताः स्म वाच्यताम्।
The wicked man, that embodiment of enmity, was our evil star. Alas, Alas, for Duryodhana's deeds alone, this race of ours has been rooted out. Having killed those whom we should never have killed, we have incurred the blame of the world.
कुलस्यास्यान्तकरणं दुर्मतिं पापपूरुषम्॥ राजा राष्ट्रेश्वरं कृत्वा धृतराष्ट्रोऽद्य शोचति।
Having installed that wicked prince of sinful acts, that exterminator of his race, as the monarch, King Dhritarashtra is obliged to grieve today.
हताः शूराः कृतं पापं विषयः स्वो विनाशितः॥ हत्वा नो विगतो मन्युः शोको मां रुन्धयत्ययम्।
Our heroic enemies have been killed. We have committed sin. His wealth and kingdom are gone. Having killed them, our anger has been pacified. But grief is overcoming me.
धनंजय कृतं पापं कल्याणेनोपहन्यते॥ ख्यापनेनानुतापेन दानेन तपसापि वा। निवृत्त्या तीर्थगमनाच्छुतिस्मृतिजपेन वा॥ त्यागवांश्च पुनः पापं नालंकर्तुमिति श्रुतिः।
O Dhananjaya, sin is always expiated by pious acts, by giving wide publicity to it, by repentance, by alms giving, by penances, by sojourn to Tirthas after renunciation of everything, by constant meditation on the scriptures. Of all these, he who has practised renunciation is believed to be incapable of committing fresh sins.
त्यागवाजन्ममरणे नाप्नोतीति श्रुतिर्यदा॥ प्राप्तवा कृतमतिर्ब्रह्म सम्पद्यते तदा।
The Shrutis say that he who practices renunciation escapes from birth and death, and obtaining the right way, that person of controlled mind, attains Brahman.
स धनंजय निर्द्वन्द्वो मुनिर्ज्ञानसमन्वितः॥ वनमामन्त्र्य वः सर्वान् गमिष्यामि परंतप।
I shall, therefore, O Dhananjaya, go to the forest, with your permission, O scorcher of enemies, disregarding all the pairs of opposites, adopting the vow of silence, and walking in the way pointed out by knowledge.
न हि कृत्स्नतमो धर्मः शक्यः प्राप्तुमिति श्रुतिः॥ परिग्रहवता तन्मे प्रत्यक्षमरिसूदन।
O destroyer of foes, the Shrutis say it, and I myself have seen it with my eyes, that one who is addicted to worldly objects can never obtain any kind of religious merit.
मया निसृष्टं पापं हि परिग्रहमभीप्सता॥ जन्मक्षयनिमित्तं च प्राप्तुं शक्यमिति श्रुतिः।
Desirous of obtaining worldly objects, I have committed sin, which as the Shrutis declare, begets birth and death.
स परिग्रहमुत्सृज्य कृत्स्नं राज्यं सुखानि च॥ गमिष्यामि विनिर्मुक्तो विशोको निर्ममः क्वचित्।
Abandoning the whole of my kingdom, therefore, and all the worldly objects, I shall go to the forest, escaping from the worldly fetters, freed from grief, and without affection for anything.
प्रशाधि त्वमिमामुर्वी क्षेमां निहतकण्टकाम्॥ न ममार्थोऽस्ति राज्येन भोगैर्वा कुरुनन्दन।
Do you govern this Earth, on which peace has been restored, and which has been freed of all its thorns. O best of Kuru's race, I do not require kingdom or pleasure.'
एतावदुक्त्वा वचनं कुरुराजो युधिष्ठिरः। उपारमत् ततः पार्थः कनीयानभ्यभाषत॥
Having said so, King Yudhishthira just stopped. His younger brother Arjuna then addressed him as follows.
प्रशाधि त्वमिमामुर्वी क्षेमां निहतकण्टकाम्॥ न ममार्थोऽस्ति राज्येन भोगैर्वा कुरुनन्दन।
Do you govern this Earth, on which peace has been restored, and which has been freed of all its thorns. O best of Kuru's race, I do not require kingdom or pleasure.'
एतावदुक्त्वा वचनं कुरुराजो युधिष्ठिरः। उपारमत् ततः पार्थः कनीयानभ्यभाषत॥
Having said so, King Yudhishthira just stopped. His younger brother Arjuna then addressed him as follows.