ये धनादपकर्षन्ति नरं स्वबलमास्थिताः। ते धर्ममर्थं कामं च प्रमथ्नन्ति नरं च तम्
Those who, relying on their own strength, take away a man's wealth, destroy his righteousness, purpose, and desire, and also the man himself.
एतामवस्थां प्राप्यैके मरणं वव्रिरे जनाः। ग्रामायैके वनायैके नाशायैके प्रवव्रजुः
Having reached such a state, some people chose death; some went to villages, some to forests, and some to destruction.
उन्मादमेके पुष्यन्ति यान्त्यन्ये द्विषतां वशम्। दास्यमेके च गच्छन्ति परेषामर्थहेतुना
Some fall into madness, others come under the power of enemies, and some, for the sake of wealth, enter into servitude to others.
आपदेवास्य मरणात्पुरुषस्य गरीयसी। श्रियो विनाशस्तद्ध्यस्य निमित्तं धर्मकामयोः
For a man, disgrace is worse than death; the loss of prosperity is the cause of the ruin of both righteousness and desire.
यदस्य धर्म्यं मरणं शाश्वतं लोकवर्त्मवत्। समन्तात्सर्वभूतानां न तदत्येति कश्चन
If his death is righteous and in accordance with the eternal path of the world, then no being anywhere can escape it.
न तथा बाध्यते कृष्ण प्रकृत्या निर्धनो जनः। यथा भद्रां श्रियं प्राप्य तया हीनः सुखैधितः
O Krishna, a man who is poor by nature does not suffer as much as one who, having attained good fortune, is deprived of it and afflicted by misery.
स तदाऽऽत्मापराधेन संप्राप्तो व्यसनं महत्। सेन्द्रान्गर्हयते देवान्नात्मानं च कथंचन
Then, having reached such great misfortune through his own fault, he blames the gods, even Indra, but never himself.
न चास्य सर्वशास्राणि प्रभवन्ति निबर्हणे । सोऽभिक्रुध्याति भृत्यानां सुहृदश्चाभ्यसूयति
Nor do all the scriptures have power to restrain him; he becomes angry with his servants and bears ill-will toward his friends.
तत्तदा मन्युरेवैति स भूयः संप्रमुह्यति। स मोहवशमापन्नः क्रूरं कर्म निषेवते
Then, anger alone arises in him, and again he becomes bewildered; falling under the sway of delusion, he engages in cruel deeds.
पापकर्मतया चैव सङ्करं तेन पुष्यति। सङ्करो नरकायैव सा काष्ठा पापकर्मणाम्
And through such sinful actions, he fosters confusion of castes; that confusion leads only to hell—this is the ultimate result of evil deeds.
न चेत्प्रबुध्यते कृष्ण नरकायैव गच्छति। तस्य प्रबोधः प्रज्ञैव प्रज्ञाचक्षुस्तरिष्यति
If he does not awaken, O Krishna, he surely goes to hell; his awakening is wisdom alone, and by the eye of wisdom he will cross over.
प्रज्ञालाभे हि पुरुषः शास्त्राण्येवान्ववेक्षते । शास्त्रनिष्ठः पुनर्धर्मं तस्य ह्रीरङ्गमुत्तमम्
Indeed, when a man lacks wisdom, he relies only on the scriptures; but one established in scripture attains righteousness, and for him, modesty is the highest ornament.
ह्रीमान्हि पापं प्रद्वेष्टि तस्य श्रीरभिवर्धते। श्रीमान्स यावद्भवति तावद्भवति पूरुषः
For one who possesses modesty hates sin, and his prosperity increases; as long as he remains prosperous, so long does he remain truly human.
धर्मनित्यः प्रशान्तात्मा कार्ययोगवहः सदा। नाधर्मे कुरुते बुद्धिं न च पापे प्रवर्तते
Constant in righteousness, with a tranquil mind, always devoted to proper action—he does not set his mind on unrighteousness, nor does he engage in sin.
अह्रीको वा विमूढो वा नैव स्त्री न पुनः पुमान्। नास्याधिकारो धर्मेऽस्ति यथा शूद्रस्तथैव सः
But one who is shameless or deluded, whether woman or man, has no right to righteousness—he is just like a Shudra.
ह्रीमानवति देवांश्च पितॄनात्मानमेव च। तेनामृतत्वं व्रजति सा काष्ठा पुण्यकर्मणाम्
He who possesses modesty honors the gods, ancestors, and his own self; through that, he attains immortality—this is the highest state of virtuous deeds.
तदिदं मयि ते दृष्टं प्रत्यक्षं मधुसूदन। यथा राज्यात्परिभ्रष्टो वसामि वसतीरिमाः
This, O Madhusudana, you have seen directly in me: how, deprived of my kingdom, I dwell in these humble abodes.
ते वयं न श्रियं हातुमलं न्यायेन केनचित्। अत्र नो यतमानानां वधश्चेदपि साधु तत्
We are not able to abandon prosperity by any just means; even if, striving here, we are slain, that would be fitting for us.
तत्र नः प्रथमः कल्पो यद्वयं ते च माधव। प्रशान्ताः समभूताश्च श्रियं तामश्रुवीमहि
Therefore, our first resolve, O Madhava, is that both we and you remain peaceful and content, and regain that prosperity.
तत्रैषा परमा काष्ठा रौद्रकर्मक्षयोदया। यद्वयं कौरवान्हत्वा तानि राष्ट्राण्यवाप्नुमः
But this is the highest extreme, born of the destruction of fierce deeds: that by slaying the Kauravas, we would obtain those kingdoms.
ये पुनः स्युरसंबद्धा अनार्याः कृष्ण शत्रवः। तेषामप्यवधः कार्यः किंपुनर्ये स्युरीदृशाः
And as for those who are unrelated, ignoble, and enemies, O Krishna—their destruction too is necessary; how much more so for those who are like this.
ज्ञातयश्चैव भूयिष्ठाः सहाया गुरवश्च नः। तेषां वधोऽतिपापीयान्किं नु युद्धेऽस्ति शोभनम्
Our kinsmen, our many allies, and our elders—their slaughter is most sinful; what good can there be in battle?
पापः क्षत्रियधर्मोऽयं वयं च क्षत्रबन्धवः। स नः स्वधर्मोऽधर्मो वा वृत्तिरन्या विगर्हिता
This Kshatriya duty is sinful, and we are only kin of Kshatriyas; whether this is our own duty or not, any other way of life is condemned.
शूद्रः करोति शुश्रूषां वैश्मा वै पण्यजीविकाः । वयं वधेन जीवामः कपालं ब्राह्मणैर्वृतम्
The Shudra serves, the Vaishya lives by trade; we live by killing, our bowls covered by Brahmins’ leftovers.
क्षत्रियः क्षत्रियं हन्ति मत्स्यो मत्स्येन जीवति। श्वा श्वानं हन्ति दाशार्ह पश्य धर्मो यथागतः
A Kshatriya kills a Kshatriya, a fish lives by another fish; a dog kills a dog—see, O Dasharha, how righteousness has come to this.
युद्धे कृष्ण कलिर्नित्यं प्राणाः सीदन्ति संयुगे। बलं तु नीतिमाधाय युध्ये जयपराजयौ
In battle, O Krishna, strife is constant and lives are lost in combat; but relying on strategy, I fight, seeking either victory or defeat.
नात्मच्छन्देन भूतानां जीवितं मरणं तथा। नाप्यकाले सुखं प्राप्यं दुःखं वाऽपि यदूत्तम
The living and dying of beings does not occur according to their own wishes; nor is happiness or suffering obtained at the desired time, O best of the Yadus.
एको ह्यपि बहून्हन्ति घ्नन्त्येकं बहवोऽप्युत। शूरं कापुरुषो हन्ति अयशस्वी यशस्विनम्
A single person may kill many, and many may kill a single one; a coward kills a hero, and the infamous kill the renowned.
जयो नैवोभयोर्दृष्टो नोभयोश्च पराजयः। तथैवापचयो दृष्टो व्यपयाने क्षयव्ययौ
Victory is not always seen on either side, nor defeat on both; likewise, loss and gain are observed in withdrawal, as are decay and expenditure.
सर्वथा वृजिनं युद्धं को ध्नन्न प्रतिहन्यते। हतस्य च हृषीकेश समौ जयपराजयौ
In every way, battle is full of sorrow; who, having struck, is not struck in return? For the slain, O Hrishikesha, victory and defeat are equal.