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.
इह क्षेत्रे क्रियते पार्थ कार्यं न वै किंचित्क्रियते प्रेत्य कार्यम् । कृतं त्वया पारलोक्यं च कर्म पुण्यं महत्सद्भिरतिप्रशस्तम्
Here, O Partha, is the field where action is performed; nothing is done after death. The good deeds you have performed here, for the next world, are greatly praised by the virtuous.
जहाति मृत्युं च जरां भयं च न क्षुत्पिपासे मनसोऽप्रियाणि। न कर्तव्यं विद्यते तत्र किंचि- दन्यत्र वै चेन्द्रियप्रीणनाद्धि
There, one abandons death, old age, and fear; there is no hunger, thirst, or mental distress. Nothing needs to be done there, except the enjoyment of the senses.
एवंरूपं कर्मफलं नरेन्द्र मातापित्रोर्हृदयस्याप्रियेण। त्यज क्रोधं पाण्डव हर्षजं च लोकावुभौ मा प्रहासीश्चिराया
Such is the fruit of action, O king, when the heart of one's parents is not pleased. Abandon anger, O Pandava, and also the joy born of pride; do not forsake both worlds for a long time.
अन्तं गत्वा कर्मणां या प्रशंसा सत्यं दमं चार्जवमानृशंस्यम् । अश्वमेधं राजसूयं तथेष्ट्वा पापस्यान्तं कर्मणो मा पुनर्गाः
When the praise of actions has reached its end—truth, self-control, honesty, and compassion—having performed the Ashvamedha and Rajasuya sacrifices, do not again pursue sinful deeds.
तच्चेदेवं द्वेषरूपेण पार्थाः करिष्यध्वं कर्म पापं चिराय। निवसध्वं वर्षपूगान्वनेषु दुःखं वासं पाण्डवा धर्म एव
If, O Parthas, you act out of hatred and commit sinful deeds for a long time, then dwell for many years in the forests, Pandavas, living in hardship, but in righteousness.
प्रव्रज्यया यातयित्वा पुरस्ता- दात्माधीनं यद्बलं ते तदाऽसीत्। नित्यं च वश्याः सचिवास्तवेमे जनार्दनो युयुधाश्च वीरः
Having previously gone forth into exile, your strength was then dependent on yourself; and your counselors were always obedient—Janardana and the heroic Yuyudhana.
मत्स्यो राजा रुक्मरथः सपुत्रः प्रहारिभिः सहपुत्रैर्विराटः। राजानस्ते ये विजिताः पुरस्ता- त्त्वामेव ते संश्रयेयुः समस्ताः
The king of the Matsyas, Rukmaratha, together with his sons, and Virata with his sons and warriors—those kings whom you have conquered before, all of them would now seek refuge in you.
महासहायः प्रतपन्बलस्थः पुरस्कृतो वासुदेवार्जुनाभ्याम्। वरान्हनिष्यन्द्विषतो रङ्गमध्ये व्यनेष्यथा धार्तराष्ट्रस्य दर्पम्
With great allies, established in strength, and led by Vasudeva and Arjuna, you will slay your enemies in the midst of battle and subdue the pride of Dhritarashtra's sons.
बलं कस्माद्वर्धयित्वा परस्य निजान्कस्मात्कर्शयित्वा सहायान्। निरुष्य कस्माद्वर्षपूगान्वनेषु युयुत्ससे पाण्डव हीनकाले
Why do you increase the strength of your foes and diminish your own allies? Why, after enduring years in the forests, do you wish to fight now, Pandava, at such an unfavorable time?
अप्राज्ञो वा पाण्डव युद्ध्यमानो- ऽधर्मज्ञो वा भूतिमथोऽभ्युपैति। प्रज्ञावान्वा बुद्ध्यमानोऽपि धर्मं संस्तम्भाद्वा सोऽपि भूतेरपैति
A Pandava who fights without wisdom or knowledge of righteousness may attain prosperity; but even one who fights wisely and upholds dharma, if obstructed, may lose prosperity.
नाधर्मे ते धीयते पार्थ बुद्धि- र्न संरम्भात्कर्म चकर्थ पापम् । आत्थ किं तत्कारणं यस्य हेतोः प्रज्ञाविरुद्धं कर्म चिकीर्षसीदम्
Your mind is not inclined toward unrighteousness, Partha, nor have you committed evil out of anger. Tell me, then, what is the reason for which you wish to perform this act that opposes wisdom?
अव्याधिजं कटुकं शीर्षरोगि यशोमुषं पापफलोदयं वा। सतां पेयं यन्न पिबन्त्यसन्तो मन्युं महाराज पिब प्रशाम्य
That which is bitter, causes illness, brings infamy, and results in sinful fruits—good people do not drink it, but the wicked do. O great king, drink down your anger and be calm.
पापानुबन्धं को नु तं कामयेत क्षमैव ते ज्यायसी नोत भोगाः । यत्र भीष्मः शान्तनवो हतः स्या- द्यत्र द्रोणः सहपुत्रो हतः स्यात्
Who would desire that which is bound to sin? Forbearance is greater for you, not enjoyment. Where Bhishma, son of Shantanu, might be slain, where Drona and his son might be killed—
कृपः शल्यः सौमदत्तिर्विकर्णो विविंशतिः कर्णदुर्योधनौ च। एतान्हत्वा कीदृशं तत्सुखं स्या- द्यद्विन्देथास्तदनुब्रूहि पार्थ
Kripa, Shalya, Saumadatti, Vikarna, Vivimshati, Karna, and Duryodhana—after slaying these, what kind of happiness would there be? Tell me, Partha, what joy you would find in that.
लब्ध्वाऽपीमां पृथिवीं सागरान्तां जरामृत्यू नैव हि त्वं प्रजह्याः। प्रियाप्रिये सुखदुःखे च राज- न्नैवं विद्वान्नैव युद्धं कुरु त्वम्
Even if you gained this earth bounded by the ocean, you would not escape old age and death. In pleasure and pain, in what is dear and what is not, O king, the wise do not act thus; do not wage war.
अमात्यानां यदि कामस्य हेतो- रेवं युक्तं कर्म चिकीर्षसि त्वम्। अपक्रमेः स्वं प्रदायैव तेषां मागास्त्वं वै देवयानात्पथोऽद्य
If, for the sake of your ministers' desires, you wish to act in this way, then, by giving up your own interests to them, you would stray from the path of the gods today.
असंशयं सञ्जय सत्यमेत- द्धर्मो वरः कर्मणां यत्त्वमात्थ । ज्ञात्वा तु मां सञ्जय गर्हयेस्त्वं यदि धर्मं यद्यधर्मं चरामि
Without doubt, Sanjaya, what you say is true: dharma is the best of actions. But if you know me, Sanjaya, you may reproach me if I act according to dharma or adharma.
यत्राधर्मो धर्मरूपाणि धत्ते धर्मः कृत्स्नो दृश्यतोऽधर्मरूपः। बिभ्रद्धर्मो धर्मरूपं तथा च विद्वांसस्तं संप्रपश्यन्ति बुद्ध्या
Where unrighteousness takes on the form of righteousness, and righteousness appears entirely as unrighteousness, dharma may bear the guise of dharma; the wise perceive this with their intellect.
एवं तथैवापदि लिङ्गमेत- द्धर्माधर्मौ नित्यवृत्ती भजेताम्। आद्यं लिङ्गं यस्य तस्य प्रमाण- मापद्धर्मं सञ्जय तं निबोध
Thus, in adversity, this is the sign: dharma and adharma always follow their own course. The first sign is the measure for each; learn from me, Sanjaya, the dharma of adversity.
लुप्तायां तु प्रकृतौ येन कर्म निष्पादयेत्तत्परीप्सेद्विहीनः। प्रकृतिस्थश्चापदि वर्तमान उभौ गर्ह्यौ भवतः सञ्जयैतौ
When the natural order is lost, one should strive to perform the action that fulfills the purpose, even if lacking means. But one who remains in the natural order during adversity, both are to be blamed, Sanjaya.