प्राप्तैश्वर्यो धृतराष्ट्रोऽद्य राजा लालप्यते सञ्जय कस्य हेतोः । प्रगृह्य दुर्बुद्धिमनार्जवे रतं पुत्रं मन्दं मूढममन्त्रिणं तु
Dhritarashtra, now a king possessing wealth, indulges himself, Sanjaya— for what reason? He clings to his foolish, dishonest son, who is slow-witted, misguided, and without good counsel.
अनाप्तवच्चाप्ततमस्य वाचः सुयोधनो विदुरस्यावमत्य। सुतस्य राजा धृतराष्ट्रः प्रियैषी संबुध्यमानो विशतेऽधर्ममेव
Suyodhana disregards Vidura's words, treating them as if they came from an outsider, though he is the wisest of kin. Dhritarashtra, wishing only for his son's happiness, knowingly turns toward unrighteousness.
मेधाविनं ह्यर्थकामं कुरूणां बहुश्रुतं वाग्मिनं शीलवन्तम् । स तं राजा धृतराष्ट्रः कुरुभ्यो न सस्मार विदुरं पुत्रकाम्यात्
Though Vidura is intelligent, wise in affairs, learned, eloquent, and virtuous among the Kurus, King Dhritarashtra, out of love for his son, did not remember him for the sake of the Kurus.
मानघ्नस्यासौ मानकामस्य चेर्षोः संरम्भिणश्चार्थधर्मातिगस्य। दुर्भाषिणो मन्युवशानुगस्य कामात्मनो दौर्हृदैर्भावितस्य
That son is a destroyer of honor, greedy for respect, envious, quick to anger, transgressing both profit and righteousness, harsh in speech, led by wrath, self-indulgent, and shaped by ill intentions.
अनेयस्याश्रेयसो दीर्घमन्यो- र्मित्रद्रुहः सञ्जय पापबुद्धेः। सुतस्य राजा धृतराष्ट्रः प्रियैषी प्रपश्यमानः प्राजहाद्धर्मकामौ
Understand, Sanjaya, that the king, seeking his son's welfare, abandoned righteousness and desire for virtue, even as he saw his son, who is unrestrained, hostile to friends, long-minded in evil, and of wicked intellect.
तदैव मे सञ्जय दीव्यतोऽभू- न्मतिः कुरूणामागतः स्यादभावः । काव्यां वाचं विदुरो भाषमाणो न विन्दते यद्धार्तराष्ट्रात्प्रशंसाम्
Even as I played at dice, Sanjaya, I realized then that the Kurus were headed for ruin. When Vidura, speaking wise words, found no praise from Dhritarashtra's side, it was clear.
क्षत्तुर्यदा नान्ववर्तन्त बुद्धिं कृच्छ्रं कुरून्सूत तदाऽभ्याजगाम। यावत्प्रज्ञामन्ववर्तन्त तस्य तावत्तेषां राष्ट्रवृद्धिर्बभूव
When the Kshatriya (Vidura) was no longer heeded, O charioteer, hardship came upon the Kurus. As long as they followed his wisdom, their kingdom prospered.
तदर्थलुब्धस्य निबोध मेऽद्य ये मन्त्रिणो धार्तराष्ट्रस्य सूत। दुःशासनः शकुनिः सूतपुत्रो गावल्गणे पश्य संमोहमस्य
Now hear from me, Sanjaya, who the counselors are for Dhritarashtra's greedy son: Duhshasana, Shakuni, the charioteer's son (Karna), and Gavalgana— see the delusion that surrounds him.
सोऽहं न पश्यामि परीक्षमाणः कथं स्वस्ति स्यात्कुरुसृञ्जयानाम् । आत्तैश्वर्यो धृतराष्ट्रः परेभ्यः प्रव्राजिते विदुरे दीर्घदृष्टौ
Examining the situation, I do not see how there could be well-being for the Kurus and Srinjayas. Dhritarashtra, having seized power from others, let Vidura, who saw far ahead, go into exile.
आशंसते वै धृतराष्ट्रः सपुत्रो महाराज्यमसपत्नं पृथिव्याम्। तस्मिञ्शमः केवलं नोपलभ्यः सर्वं स्वकं मद्गते मन्यतेऽर्थम्
Dhritarashtra, together with his son, hopes for a great, unrivaled kingdom on earth. In this, he finds no peace, and considers all wealth as belonging to himself alone.
यत्तत्कर्णो मन्यते पारणीयं युद्धे गृहीतायुधमर्जुनं वै । आसंश्च युद्धानि पुरा महान्ति कथं कर्णो नाभवद्द्वीप एषाम्
What Karna thinks can be accomplished— to defeat Arjuna, armed for battle— is unfounded. There have been great wars before; how then did Karna not become their protector?
कर्णश्च जानाति सुयोधनश्च द्रोणश्च जानाति पितामहश्च। अन्ये च ये कुग्वस्तत्र सन्ति यथाऽर्जुनान्नाम्त्यपरो धनुर्धरः
Karna knows, Suyodhana knows, Drona knows, and the grandsire knows— and others, too, who are present there— that none among the bowmen can surpass Arjuna.
जानन्त्येतन्कुरवः सर्व एव ये चाप्यन्ये भूमिपालाः समेताः। दुर्योधने राज्यमिहाभवद्यथा अरिन्दमे फाल्गुनेऽविद्यमाने
All the Kurus know this, as do the other assembled kings: Duryodhana's rule here would only be possible if Phalguna, the subduer of enemies, did not exist.
तेनानुबन्धं मन्यते धार्तराष्ट्रः शक्यं हर्तुं पाण्डवानां ममत्वम् । किरीटिना तालमात्रायुधेन तद्वेदिना संयुगं तत्र गत्वा
Yet Dhritarashtra's son believes that, through alliance, he can seize the Pandavas' share. But when the diademed Arjuna, with his mighty bow, enters the battle, knowing the truth, what then?
गाण्डीवविष्फारितशब्दमात्रं श्रुत्वैव ते धार्तराष्ट्रा म्रियन्ते। क्रुद्धं न चेदीक्षते भीमसेनं सुयोधनो मन्यते सिद्धमर्थम्
At the mere sound of Gandiva's string, the sons of Dhritarashtra perish. If Suyodhana does not see the wrathful Bhimasena, he thinks his purpose is achieved.
इन्द्रोऽप्येतन्नोत्सहेत्तात हर्तु- मैश्वर्यं नो जीवति भीमसेने। धनञ्जये नकुले चैव सूत तथा वीरे सहदेवेऽसहिष्णौ
Even Indra could not take away this sovereignty while Bhimasena lives— nor while Dhananjaya, Nakula, and the mighty, intolerant Sahadeva stand, O charioteer.
सचेदेतां प्रतिपद्येत बुद्धिं वृद्धो राजा सह पुत्रेण सूत। एवं रणे पाण्डवकोपदग्धा न नश्येयुः सञ्जय धार्तराष्ट्राः
If the aged king, together with his son, would adopt this understanding, then, Sanjaya, the sons of Dhritarashtra, scorched by the Pandavas' wrath in battle, would not perish.
जानामि त्वं क्लेशमस्मासु वृत्तं त्वां पूजयन्मञ्जयाहं क्षमेयम्। वच्चास्माकं कौरवैर्भृतपूर्वं या नो वृत्तिधार्तराष्ट्रे तदाऽऽसीत्
I know, Sanjaya, the hardship that has befallen us. Honoring you, I could endure it. What was once provided to us by the Kauravas— that livelihood under Dhritarashtra— is now gone.
अद्यापि सा तत्र तथैव वर्ततां यान्ति गमिष्यामि यथा न्वमात्थ । द्वन्द्राप्रव्ये भवतु ममैव राज्यं सूयोधनो यच्छतु भाग्नाग्र्यः
Even now, let her remain there just as she is; I will go as you have said. Let the kingdom be mine only in the event of a duel; let Suyodhana, the foremost of my cousins, grant it.
धर्मनित्या पाण्डव ते विचेष्टा लोके श्रुता दृश्यते चापि पार्थ । महाश्रावं जीवित चाप्यनित्यं संपश्य त्वं पाण्डव मा व्यनीनशः
O Pandava, your conduct is always rooted in righteousness; it is renowned and visible in the world, O Partha. Fame is great, but life is impermanent—see this, Pandava, and do not act rashly.
नचेद्भागं कुरवोऽन्यत्र युद्धा- त्प्रयच्छेरंस्तुभ्यमजातशत्रो। भैक्षचर्यामन्धकवृष्णिराज्ये श्रेयो मन्ये न तु युद्धेन राज्यम्
If the Kurus do not give you your share except through war, O Ajatashatru, I consider it better to live by begging in the kingdom of the Andhakas and Vrishnis than to gain a kingdom by war.
अल्पकालं जीवितं यन्मनुष्ये महास्रावं नित्यदुःखं चलं च। भूयश्च तद्यशसो नानुरूपं तस्मात्पापं पाण्डव मा कृथास्त्वम्
Human life is short, full of suffering, unstable, and quickly passes away; and such fame is not fitting. Therefore, Pandava, do not commit sin.
कामा मनुष्यं प्रसजन्त एते धर्मस्य ये विघ्नमूलं नरेन्द्र । पूर्वं नरस्तान्मतिमान्प्रणिघ्नन् लोके प्रशंसां लभतेऽनवद्याम्
Desires attach themselves to a person, O king, and they are the root of obstacles to righteousness. A wise man, having subdued them early, gains blameless praise in the world.
निबन्धनी ह्यर्थतृष्णेह पार्थ तामिच्छतां बाध्यते धर्म एव। धर्मं तु यः प्रणृणीते स बुद्धः कामे गृध्नो हीयतेऽर्थानुरोधात्
Here, O Partha, craving for wealth is binding; those who desire it are obstructed in righteousness. But he who overcomes desire is wise; one greedy for pleasure falls away from righteousness for the sake of wealth.
धर्मं कृत्वा कर्मणां तात मुख्यं महाप्रतापः सवितेव भाति। हीनो हि धर्मेण महीमपीमां लब्ध्वा नरः सीदति पापबुद्धिः
One who performs the principal act of righteousness shines with great splendor, like the sun. But a man lacking in righteousness, even if he gains this earth, sinks down, his mind corrupted by sin.
वेदोऽधीतश्चरितं ब्रह्मचर्यं यज्ञैरिष्टं ब्राह्मणेभ्यश्च दत्तम् । परं स्थानं मन्यमानेन भूय आत्मा दत्तो वर्षपूगं सुखेभ्यः
Having studied the Veda, practiced celibacy, performed sacrifices, and given gifts to Brahmins, thinking he has attained the highest state, a man gives himself over for many years to pleasures.
सुखप्रिये सेवमानोऽतिवेलं योगाभ्यासे यो न करोति कर्म। वित्तक्षये हीनसुखोऽतिवेलं दुःखं शेते कामवेगप्रणुन्नः
One who excessively pursues pleasure and does not perform the discipline of yoga, when his wealth is gone and his happiness lost, lies in misery, driven by the force of desire.
एवं पुनर्ब्रह्मचर्याऽप्रसक्तो हित्वा धर्मं यः प्रकरोत्यधर्मम्। अश्रद्दधत्परलोकाय मूढो हित्वा देहं तप्यते प्रेत्य मन्दः
Thus, one who, abandoning celibacy, forsakes righteousness and commits unrighteous acts, lacking faith in the next world, is deluded; after leaving the body, he suffers, foolishly.
न कर्मणां विप्रणाशोऽस्त्यमुत्र पुण्यानां वाऽप्यथवा पापकानाम् । पूर्वं कर्तुर्गच्छति पुण्यपापं पश्चात्त्वेनमनुयात्येव कर्ता
There is no destruction of actions hereafter—whether of good or evil deeds. The merit or sin of the doer follows him; the doer is always accompanied by his actions.
न्यायोपेतं ब्राह्मणेभ्योऽथ दत्तं श्रद्धापूतं गन्धरसोपपन्नम् । अन्वाहार्येषूत्तमदक्षिणेषु तथारूपं कर्म विख्यायते ते
A gift made to Brahmins, in accordance with justice, purified by faith, accompanied by fragrance and taste, and given at the best of sacrificial feasts—such an act is renowned for you.