Krishna Teaches Arjuna the Subtlety of Truth

Verse 1 (8.72.1)

युधिष्ठिरेणैवमुक्तः कौन्तेयः श्वेतवाहनः । असिं जग्राह सङ्क्रुद्धो जिघांसुर्भरतर्षभम् ॥

yudhiṣṭhireṇaivamuktaḥ kaunteyaḥ śvetavāhanaḥ | asiṃ jagrāha saṅkruddho jighāṃsurbharatarṣabham

When Yudhishthira had spoken to him in this way, Arjuna, son of Kunti, driver of the white horses, seized his sword in a rage, bent on killing that best of the Bharatas.

Note on the text: Corrected युधिष्ठिरेणैxxxxक्तः → युधिष्ठिरेणैवमुक्तः (misprint in Wikisource; four letters of the first line are lost and printed as "xxxx"; the critical edition reads yudhiṣṭhireṇaivam uktaḥ).

Verse 2 (8.72.2)

तस्य कोपं समाज्ञाय चित्तज्ञः केशवस्तदा । उवाच किमिदं खङ्गं गृह्णास्यर्जुन शंस मे ॥

tasya kopaṃ samājñāya cittajñaḥ keśavastadā | uvāca kimidaṃ khaṅgaṃ gṛhṇāsyarjuna śaṃsa me

Knowing his anger, Keshava, who could read the heart, said at that moment: "Arjuna, why are you taking up the sword? Tell me."

Note on the text: Corrected शंम → शंस (misprint in Wikisource; म for स). Line 1 is a variant of the critical edition's 8.49.2a (samudvīkṣya for समाज्ञाय) and line 2 differs from its 8.49.2c (uvāca kim idaṃ pārtha gṛhītaḥ khaḍga ity uta).

Verse 3 (8.72.3)

नेह पश्यामि योद्धव्यं त्वया किञ्चिद्धनञ्जय । नेहागता धार्तराष्ट्राः सर्वे भीमेन वारिताः ॥

neha paśyāmi yoddhavyaṃ tvayā kiñciddhanañjaya | nehāgatā dhārtarāṣṭrāḥ sarve bhīmena vāritāḥ

"Dhananjaya, I see nothing here that you have to fight. The sons of Dhritarashtra have not come here; Bhima has held them all back.

Note on the text: Corrected किञ्चिद्वनञ्जय → किञ्चिद्धनञ्जय (misprint in Wikisource; व for ध; the critical edition reads dhanaṃjaya). Line 2 is a vulgate variant of the critical edition's 8.49.3c.

Verse 4 (8.72.4)

उपागतोऽसि कौन्तेय राजा द्रष्टव्य इत्यसौ । स राजा भवता दृष्टः कुशली च युधिष्ठिरः ॥

upāgato'si kaunteya rājā draṣṭavya ityasau | sa rājā bhavatā dṛṣṭaḥ kuśalī ca yudhiṣṭhiraḥ

You came, son of Kunti, saying that the king was to be seen, and you have seen that king: Yudhishthira is well.

Verse 5 (8.72.5)

तं दृष्ट्वा नृपशार्दूलं शार्दूलसमविक्रमम् । हर्षकाले च सम्प्राप्ते कस्मात्त्वां मन्युराविशत् ॥

taṃ dṛṣṭvā nṛpaśārdūlaṃ śārdūlasamavikramam | harṣakāle ca samprāpte kasmāttvāṃ manyurāviśat

Having seen that tiger among kings, whose valour is that of a tiger, at a time that should be one of joy, why has anger taken hold of you?

Verse 6 (8.72.6)

न तं पश्यामि कौन्तेय यस्ते वध्यो भवेदिह । प्रहर्तुमिच्छसे कस्मात्किं वा ते चित्तविभ्रमः ॥

na taṃ paśyāmi kaunteya yaste vadhyo bhavediha | prahartumicchase kasmātkiṃ vā te cittavibhramaḥ

I see no one here, son of Kunti, whom you ought to kill. Why do you want to strike him? Or has your mind gone astray?

Note on the text: Line 1 is the critical edition's 8.49.6a; line 2 is its star line 8.49.6b*0687_01.

Verse 7 (8.72.7)

कस्माद्भवान्महाखङ्गं परिगृह्णात्यकारणात् ॥

kasmādbhavānmahākhaṅgaṃ parigṛhṇātyakāraṇāt

Why do you take up the great sword for no reason?

Note on the text: One line only, as printed (8-72-7a). It is a vulgate variant of the critical edition's 8.49.6c (kasmād bhavān mahākhaḍgaṃ parigṛhṇāti satvaram).

Verse 8 (8.72.8)

तत्त्वां पृच्छामि कौन्तेय किमिदं ते चिकीर्षितम् । परामृशसि यत्क्रुद्धः खङ्गमद्भुतविक्रम ॥

tattvāṃ pṛcchāmi kaunteya kimidaṃ te cikīrṣitam | parāmṛśasi yatkruddhaḥ khaṅgamadbhutavikrama

So I ask you, son of Kunti: what is it that you mean to do? Why, in anger, do you lay your hand on the sword, O man of marvellous valour?"

Verse 9 (8.72.9)

एवमुक्तः कटाक्षेण प्रेक्षमाणो युधिष्ठिरम् । अर्जुनः प्राह गोविन्दं क्रुद्धः सर्प इव श्वसन् ॥

evamuktaḥ kaṭākṣeṇa prekṣamāṇo yudhiṣṭhiram | arjunaḥ prāha govindaṃ kruddhaḥ sarpa iva śvasan

Thus addressed, Arjuna looked sidelong at Yudhishthira and, angry and hissing like a snake, said to Govinda:

Verse 10 (8.72.10)

अन्यस्मै देहि गाण्डीवमिति मां यः प्रचोदयेत् । भिन्द्यामहं तस्य शिर इत्युपांशु व्रतं मम । युधिष्ठिरेण तेनाहमुक्तश्चास्मि जनार्दन ॥

anyasmai dehi gāṇḍīvamiti māṃ yaḥ pracodayet | bhindyāmahaṃ tasya śira ityupāṃśu vrataṃ mama | yudhiṣṭhireṇa tenāhamuktaścāsmi janārdana

"Whoever should urge me, 'Give your Gandiva to another,' I would split his head: this is my secret vow. And Yudhishthira has said exactly that to me, Janardana.

Note on the text: Lines 1–2 are variants of the critical edition's 8.49.9ac; line 3 is its star line 8.49.9d*0688_01.

Verse 11 (8.72.11)

यदुक्तोऽहमदीनार्थं राज्ञाऽनेन यशस्विना । समक्षं तव गोविन्द न तत्क्षन्तुमिहोत्सहे ॥

yadukto'hamadīnārthaṃ rājñā'nena yaśasvinā | samakṣaṃ tava govinda na tatkṣantumihotsahe

What this renowned king said to me so openly, in your presence, Govinda, I cannot bear to let pass.

Verse 12 (8.72.12)

तस्मादेनं वधिष्यामि राजानं धर्मचारिणाम् । प्रतिज्ञां पालयिष्यामि हत्वैनं नरसत्तमम् ॥

tasmādenaṃ vadhiṣyāmi rājānaṃ dharmacāriṇām | pratijñāṃ pālayiṣyāmi hatvainaṃ narasattamam

So I shall kill him, the king of the righteous; I shall keep my vow by slaying this best of men.

Note on the text: Corrected विधिष्यामि → वधिष्यामि (misprint in Wikisource; the critical edition reads vadhiṣyāmi). Variant of the critical edition's 8.49.11ac.

Verse 13 (8.72.13)

एतदर्थं मया खड्गो गृहीतो यदुनन्दन । सोऽहं युधिष्ठिरं हत्वा सत्यस्यानृण्यतां गतः । विशोको विज्वरश्चापि भविष्यामि जनार्दन ॥

etadarthaṃ mayā khaḍgo gṛhīto yadunandana | so'haṃ yudhiṣṭhiraṃ hatvā satyasyānṛṇyatāṃ gataḥ | viśoko vijvaraścāpi bhaviṣyāmi janārdana

It is for this, Yadunandana, that I have taken up the sword. Having killed Yudhishthira, I shall be free of my debt to truth, and I shall be rid of grief and fever, Janardana.

Note on the text: Corrected खह्गो → खड्गो (misprint in Wikisource; ह्ग for ड्ग; the critical edition reads khaḍgo). Line 1 is the critical edition's 8.49.11e; lines 2–3 are variants of its 8.49.12ac.

Verse 14 (8.72.14)

किं वा त्वं मन्यसे प्राप्तमस्मिन्कार्य उपस्थिते । त्वमस्य जगतस्तात वेत्थ सर्वं गतागतम् ॥

kiṃ vā tvaṃ manyase prāptamasminkārya upasthite | tvamasya jagatastāta vettha sarvaṃ gatāgatam

Or what do you think proper, now that this matter has come up? You, dear friend, know all that comes and goes in this world.

Verse 15 (8.72.15)

जातस्त्वत्तो हि धर्मश्चाधर्मश्चेति परा श्रुतिः । तत्तथा प्रकरिष्यामि यथा मां वक्ष्यते भवान् ॥

jātastvatto hi dharmaścādharmaśceti parā śrutiḥ | tattathā prakariṣyāmi yathā māṃ vakṣyate bhavān

"Dharma and adharma are born from you" — so the highest scripture says. I shall do just as you tell me."

Note on the text: Removed the stray quotation marks (`…') printed round line 1. Line 1 is the critical edition's star line 8.49.13d*0689_01; line 2 is its 8.49.13e.

Verse 16 (8.72.16)

धिग्धिगित्येव गोविन्दः पार्थमुक्त्वाब्रवीत्पुनः ॥

dhigdhigityeva govindaḥ pārthamuktvābravītpunaḥ

Saying "Shame, shame!" to Partha, Govinda spoke to him again.

Note on the text: One line only, as printed (8-72-16a). It is the critical edition's star line 8.49.13f*0690_01 (headed there saṃjaya uvāca).

Verse 17 (8.72.17)

इदानीं पार्थ जानामि न वृद्धाः सेवितास्त्वया । अकाले पुरुषव्याघ्र संरम्भं यद्भवानगात् ॥

idānīṃ pārtha jānāmi na vṛddhāḥ sevitāstvayā | akāle puruṣavyāghra saṃrambhaṃ yadbhavānagāt

"Now I know, Partha, that you have not waited on the elders, since you have fallen into this frenzy at the wrong time, O tiger among men.

Verse 18 (8.72.18)

न हि धर्मविभागज्ञैरेवं कार्यं धनञ्जय । यथा त्वं पाण्डवाद्येह धर्मभीरुरपण्डितः ॥

na hi dharmavibhāgajñairevaṃ kāryaṃ dhanañjaya | yathā tvaṃ pāṇḍavādyeha dharmabhīrurapaṇḍitaḥ

Those who know the divisions of dharma, Dhananjaya, do not act like this, as you do today, Pandava: a man who fears dharma and yet is unlearned.

Note on the text: Corrected धर्मविगज्ञैरेवं → धर्मविभागज्ञैरेवं (misprint in Wikisource; भा dropped; the critical edition reads dharmavibhāgajñaḥ) and धर्मभीरुरण्डितः → धर्मभीरुरपण्डितः (misprint in Wikisource; प dropped; the critical edition reads dharmabhīrur apaṇḍitaḥ). Line 1 is the critical edition's 8.49.14e; line 2 is its star line 8.49.14f*0691_01.

Verse 19 (8.72.19)

योऽकार्याणां क्रियायाश्च संयोगं नावबुध्यते । कार्याणामक्रियायाश्च स पार्थ पुरुषाधमः ॥

yo'kāryāṇāṃ kriyāyāśca saṃyogaṃ nāvabudhyate | kāryāṇāmakriyāyāśca sa pārtha puruṣādhamaḥ

The man who does not understand how forbidden acts stand to action, and enjoined acts to abstention, Partha, is the lowest of men.

Verse 20 (8.72.20)

अनुसृत्य तु ये धर्मं कवयः समुपस्थिताः । समासविस्तरविदां न तेषां वेत्सि निश्चयम् ॥

anusṛtya tu ye dharmaṃ kavayaḥ samupasthitāḥ | samāsavistaravidāṃ na teṣāṃ vetsi niścayam

You do not know the settled conclusion of those wise men who, following dharma, have taken their stand and who know it both in brief and in detail.

Verse 21 (8.72.21)

अनिश्चयज्ञो हि नरः कार्याकार्यविनिश्चये । एवं स मुह्यत्यवशो यथा त्वं पार्थ मुह्यसि ॥

aniścayajño hi naraḥ kāryākāryaviniścaye | evaṃ sa muhyatyavaśo yathā tvaṃ pārtha muhyasi

A man who cannot settle what is to be done and what is not, Partha, is helplessly bewildered in deciding it, just as you are bewildered now.

Verse 22 (8.72.22)

न हि कार्यमकार्यं वा सुखं ज्ञातुं कथञ्चन । श्रुतेन ज्ञायते सर्वं तच्च त्वं नावबुध्यसे ॥

na hi kāryamakāryaṃ vā sukhaṃ jñātuṃ kathañcana | śrutena jñāyate sarvaṃ tacca tvaṃ nāvabudhyase

It is in no way easy to know what should be done and what should not; everything is known through learning, and that you do not understand.

Note on the text: Corrected नावहुध्यसे → नावबुध्यसे (misprint in Wikisource; ह for ब).

Verse 23 (8.72.23)

अविज्ञानादिह भवान्सत्यं रक्षति धर्मवित् । प्राणिनां त्वं वधं पार्थ धार्मिको नावबुध्यसे ॥

avijñānādiha bhavānsatyaṃ rakṣati dharmavit | prāṇināṃ tvaṃ vadhaṃ pārtha dhārmiko nāvabudhyase

From want of understanding, though you know dharma, you hold fast to truth; and righteous as you are, Partha, you do not see what the killing of living beings is.

Verse 24 (8.72.24)

प्राणिनां हि वधात्तात वृथा धर्मो मतो मम । अनृतं तु भवेद्वाच्यं न तु हिंसा कदाचन ॥

prāṇināṃ hi vadhāttāta vṛthā dharmo mato mama | anṛtaṃ tu bhavedvācyaṃ na tu hiṃsā kadācana

I hold, dear friend, that dharma won at the cost of killing creatures is in vain. A falsehood may have to be spoken, but violence never.

Verse 25 (8.72.25)

स कथं भ्रातरं ज्येष्ठं राजानं धर्मकोविदम् । हन्याद्भवान्नरश्रेष्ठ प्राकृतोऽन्यः पुमानिव ॥

sa kathaṃ bhrātaraṃ jyeṣṭhaṃ rājānaṃ dharmakovidam | hanyādbhavānnaraśreṣṭha prākṛto'nyaḥ pumāniva

How then could you, best of men, kill your eldest brother, a king who knows dharma, like some common fellow?

Verse 26 (8.72.26)

अयुध्यमानस्य गुरोस्तथाऽशत्रोश्च मानद । पराङ्मुखस्य द्रवतः शरणं चापि गच्छतः ॥

ayudhyamānasya gurostathā'śatrośca mānada | parāṅmukhasya dravataḥ śaraṇaṃ cāpi gacchataḥ

The good do not approve the killing of one who is not fighting, of an elder, of one who has no enemy, O giver of honour, of one who has turned his back, who is fleeing, or who comes for refuge,

Verse 27 (8.72.27)

कृताञ्जलेः प्रपन्नस्य प्रमत्तस्य तथैव च । न वधः पूज्यते सद्भिस्तच्च सर्वं गुरौ तव ॥

kṛtāñjaleḥ prapannasya pramattasya tathaiva ca | na vadhaḥ pūjyate sadbhistacca sarvaṃ gurau tava

of one with folded hands, of one who has surrendered, and likewise of one who is off his guard; and all of this holds in the case of your elder.

Note on the text: Line 1 combines the critical edition's 8.49.22e (first half, kṛtāñjaleḥ prapannasya) with its star line 8.49.22e*0692_01 (whose first two words are lost there: **** **** pramattasya tathaiva ca); line 2 is its star line 8.49.22e*0692_02.

Verse 28 (8.72.28)

त्वया चैतद्व्रतं पार्थ बालेनेव कृतं पुरा । तस्मादधर्मसंयुक्तं मौर्ख्यादेव व्यवस्यसि ॥

tvayā caitadvrataṃ pārtha bāleneva kṛtaṃ purā | tasmādadharmasaṃyuktaṃ maurkhyādeva vyavasyasi

You made this vow, Partha, long ago, as a boy would; and so, out of folly, you are resolving on an act bound up with adharma.

Verse 29 (8.72.29)

स्वगुरुं पार्थ कस्मात्त्वं हन्तुकामोऽभिधावसि । असम्प्रधार्य धर्माणां गतिं सूक्ष्मां दुरत्ययाम् ॥

svaguruṃ pārtha kasmāttvaṃ hantukāmo'bhidhāvasi | asampradhārya dharmāṇāṃ gatiṃ sūkṣmāṃ duratyayām

Why do you rush to kill your own elder, Partha, without weighing the subtle, hard-to-cross course of the dharmas?

Verse 30 (8.72.30)

इदं धर्मरहस्यं च तव वक्ष्यामि पाण्डव । यद्ब्रूयात्तव भीष्मो वा राजा वापि युधिष्ठिरः ॥

idaṃ dharmarahasyaṃ ca tava vakṣyāmi pāṇḍava | yadbrūyāttava bhīṣmo vā rājā vāpi yudhiṣṭhiraḥ

And I shall tell you this secret of dharma, Pandava, such as Bhishma might tell you, or King Yudhishthira,

Verse 31 (8.72.31)

विदुरो वा पुनः क्षत्ता गान्धारी वा यशस्विनी । कुन्ती वा भरतश्रेष्ठ द्रौपदी वा यशस्विनी । तत्ते वक्ष्यामि तत्त्वेन निबोधैतद्धनञ्जय ॥

viduro vā punaḥ kṣattā gāndhārī vā yaśasvinī | kuntī vā bharataśreṣṭha draupadī vā yaśasvinī | tatte vakṣyāmi tattvena nibodhaitaddhanañjaya

or Vidura the minister, or the renowned Gandhari, or Kunti, O best of the Bharatas, or the renowned Draupadi. I shall tell it to you truly; listen to it, Dhananjaya.

Note on the text: Three lines: the critical edition's 8.49.26a, its star line 8.49.26b*0693_01 and its 8.49.26c (variants).

Verse 32 (8.72.32)

सत्यस्य वचनं साधु न सत्याद्विद्यते परम् । सुदुर्विदं हि तत्त्वेन तत्सत्यमिति मे मतिः ॥

satyasya vacanaṃ sādhu na satyādvidyate param | sudurvidaṃ hi tattvena tatsatyamiti me matiḥ

To speak the truth is good; nothing is higher than truth. Yet it is very hard to know truth as it really is: so I believe.

Note on the text: Corrected सत्यस्यं → सत्यस्य (misprint in Wikisource; stray anusvara) and सतिः → मतिः (misprint in Wikisource; स for म).

Verse 33 (8.72.33)

भवेत्सत्यमवक्तव्यं वक्तव्यमनृतं भवेत् । यत्रानृतं भवेत्सत्यं सत्यं चाप्यनृतं भवेत् ॥

bhavetsatyamavaktavyaṃ vaktavyamanṛtaṃ bhavet | yatrānṛtaṃ bhavetsatyaṃ satyaṃ cāpyanṛtaṃ bhavet

There are times when the truth should not be told and a falsehood should be told; where a falsehood would become truth, and truth too would become falsehood.

Note on the text: Line 1 is the critical edition's 8.49.28a; line 2 is its 8.49.29c.

Verse 34 (8.72.34)

विवाहकाले रतिसम्प्रयोगे । प्राणात्यये सर्वधनापहारे । विप्रस्य चार्थे ह्यनृतं वदेत । पञ्चानृतान्याहुरपातकानि ॥

vivāhakāle ratisamprayoge | prāṇātyaye sarvadhanāpahāre | viprasya cārthe hyanṛtaṃ vadeta | pañcānṛtānyāhurapātakāni

At the time of a marriage, in the act of love, when life is at stake, when all one's wealth is being taken, and for the sake of a brahmin, one may tell a lie. These are the five falsehoods that they say are no sin.

Note on the text: Corrected सर्वत्रनापहारे → सर्वधनापहारे (misprint in Wikisource; garbled; the critical edition reads sarvadhanāpahāre). The four lines are the critical edition's star passage 8.49.29d*0694_01–04, placed after 8.49.29.

Verse 35 (8.72.35)

सर्वस्वस्यापहारे तु वक्तव्यमनृतं भवेत् । तत्रानृतं भवेत्सत्यं सत्यं चाप्यनृतं भवेत् ॥

sarvasvasyāpahāre tu vaktavyamanṛtaṃ bhavet | tatrānṛtaṃ bhavetsatyaṃ satyaṃ cāpyanṛtaṃ bhavet

When all one's property is being taken, a falsehood should be told; there falsehood becomes truth, and truth becomes falsehood too.

Note on the text: Line 1 is a variant of the critical edition's 8.49.28c; line 2 is its 8.49.29c. The page prints a stray । । after line 1; the two lines are kept as one verse.

Verse 36 (8.72.36)

तादृशो हन्यते बालो यस्य सत्यमनिश्चितम् । सत्यानृते विनिश्चित्य ततो भवति धर्मवित् ॥

tādṛśo hanyate bālo yasya satyamaniścitam | satyānṛte viniścitya tato bhavati dharmavit

A man whose grasp of truth is unsettled is undone like a child; only when he has distinguished truth from falsehood does he become one who knows dharma.

Verse 37 (8.72.37)

किमाश्चर्यं कृतप्रज्ञः पुरुषोऽपि सुदारुणः । सुमहत्प्राप्नुयात्पुण्यं बलाकोऽन्धवधादिव ॥

kimāścaryaṃ kṛtaprajñaḥ puruṣo'pi sudāruṇaḥ | sumahatprāpnuyātpuṇyaṃ balāko'ndhavadhādiva

What wonder is it if a man of resolute mind, though very cruel, wins great merit, as Balaka did by killing the blind creature?

Verse 38 (8.72.38)

किमाश्चर्यं पुनर्मूढो धर्मकामो ह्यपण्डितः । सुमहत्प्राप्नुयात्पापमापगास्विव कौशिकः ॥

kimāścaryaṃ punarmūḍho dharmakāmo hyapaṇḍitaḥ | sumahatprāpnuyātpāpamāpagāsviva kauśikaḥ

And what wonder if a fool who desires dharma but is unwise earns great sin, as Kaushika did over the rivers?"

Verse 39 (8.72.39)

आचक्ष्व भगवन्नेतद्यथा विन्दाम्यहं तथा । बलाकस्यानुसम्बद्धं नदीनां कौशिकस्य च ॥

ācakṣva bhagavannetadyathā vindāmyahaṃ tathā | balākasyānusambaddhaṃ nadīnāṃ kauśikasya ca

"Tell me this, Lord, so that I may understand it: the story of Balaka and the blind creature, and of the rivers and Kaushika."

Note on the text: Corrected वलाकस्य → बलाकस्य (misprint in Wikisource; व for ब; the name is Balāka, as in the critical edition).

Verse 40 (8.72.40)

मृगव्याधोऽभवत्कश्चिद्बलाको नाम भारत । यात्रार्थं पुत्रदाराणां मृगान्हन्ति न कामतः ॥

mṛgavyādho'bhavatkaścidbalāko nāma bhārata | yātrārthaṃ putradārāṇāṃ mṛgānhanti na kāmataḥ

"There was once a hunter named Balaka, O Bharata, who killed deer to support his wife and children, not out of desire.

Verse 41 (8.72.41)

वृद्धौ च मातापितरौ बिभर्त्यन्यांश्च संश्रितान् । स्वधर्मनिरतो नित्यं संविभज्यानसूयकः ॥

vṛddhau ca mātāpitarau bibhartyanyāṃśca saṃśritān | svadharmanirato nityaṃ saṃvibhajyānasūyakaḥ

He supported his aged mother and father and others who depended on him; always intent on his own duty, he shared with them all and bore no malice.

Verse 42 (8.72.42)

स कदाचिन्मृगप्रेप्सुर्नान्वविन्दन्मृगं क्वचित् । अथापश्यत्स पीवानं श्वापदं घ्राणचक्षुषम् ॥

sa kadācinmṛgaprepsurnānvavindanmṛgaṃ kvacit | athāpaśyatsa pīvānaṃ śvāpadaṃ ghrāṇacakṣuṣam

Once, looking for game, he could find no animal anywhere. Then he saw a stout beast that perceived by smell and not by sight.

Verse 43 (8.72.43)

अदृष्टपूर्वमपि तत्सत्वं तेन हतं तदा । अन्धे हते ततो व्योम्नः पुष्पवर्षं पपात च ॥

adṛṣṭapūrvamapi tatsatvaṃ tena hataṃ tadā | andhe hate tato vyomnaḥ puṣpavarṣaṃ papāta ca

Though no such creature had ever been seen before, he killed it then. When the blind creature was killed, a shower of flowers fell from the sky.

Verse 44 (8.72.44)

अप्सरोगीतवादित्रैर्नादितं च मनोरमम् । विमानमगमत्स्वर्गान्मृगव्याधनिनीषया ॥

apsarogītavāditrairnāditaṃ ca manoramam | vimānamagamatsvargānmṛgavyādhaninīṣayā

And a lovely celestial car, resounding with the songs and music of the apsarases, came down from heaven to carry the hunter away.

Verse 45 (8.72.45)

तद्भूतं सर्वभूतानामभावाय किलार्जुन । तपस्तप्त्वा वरं प्राप्तं कृतमन्धं स्वयम्भुवा ॥

tadbhūtaṃ sarvabhūtānāmabhāvāya kilārjuna | tapastaptvā varaṃ prāptaṃ kṛtamandhaṃ svayambhuvā

That creature, Arjuna, had set itself to destroy all beings; it had won a boon by austerities, and the Self-existent One had then made it blind.

Verse 46 (8.72.46)

तद्धत्वा सर्वभूतानामभावकृतनिश्चयम् । बलाकोऽगात्स्वर्गलोकमेवं धर्मः सुदुर्विदः ॥

taddhatvā sarvabhūtānāmabhāvakṛtaniścayam | balāko'gātsvargalokamevaṃ dharmaḥ sudurvidaḥ

By killing that being, who was resolved on the destruction of all creatures, Balaka went to heaven. So subtle is dharma, so hard to know.

Verse 47 (8.72.47)

कौशिकोऽप्यभवद्विप्रस्तपस्वीनो बहुश्रुतः । नदीनां सङ्गमे ग्रामाददूरे स किलावसत् ॥

kauśiko'pyabhavadviprastapasvīno bahuśrutaḥ | nadīnāṃ saṅgame grāmādadūre sa kilāvasat

There was also a brahmin named Kaushika, foremost of ascetics and learned in scripture, who lived near the confluence of rivers, not far from a village.

Note on the text: Reading तपस्वीनो kept as printed: the page's own gloss (8-72-47) takes it as तपस्वीनः, "foremost of ascetics"; the critical edition reads tapasvī na bahuśrutaḥ ("an ascetic, not much learned").

Verse 48 (8.72.48)

सत्यं मया सदा वाच्यमिति तस्याभवद्व्रतम् । सत्यवादीति विख्यातः स तदासीद्धनञ्जय ॥

satyaṃ mayā sadā vācyamiti tasyābhavadvratam | satyavādīti vikhyātaḥ sa tadāsīddhanañjaya

"I must always speak the truth": such was his vow. He was then known as a speaker of truth, Dhananjaya.

Note on the text: Corrected तस्याभवद्द्वतम् → तस्याभवद्व्रतम् (misprint in Wikisource; द्व for व्र; the critical edition reads tasyābhavad vratam).

Verse 49 (8.72.49)

अथ दस्युभयात्केचित्तदा तद्वनमाविशन् । तत्रापि दस्यवः क्रुद्धास्तानमार्गन्त यत्नतः ॥

atha dasyubhayātkecittadā tadvanamāviśan | tatrāpi dasyavaḥ kruddhāstānamārganta yatnataḥ

Then some people, afraid of robbers, entered that forest. The robbers too, enraged, came to the place and searched for them eagerly.

Verse 50 (8.72.50)

अथ कौशिकमभ्येत्य प्रोचुस्ते सत्यवादिनम् । कतरेण पथा याता भगवन्निति वै जनाः । सत्येन पृष्टः प्रब्रूहि यदि तद्वेत्थ शंस नः ॥

atha kauśikamabhyetya procuste satyavādinam | katareṇa pathā yātā bhagavanniti vai janāḥ | satyena pṛṣṭaḥ prabrūhi yadi tadvettha śaṃsa naḥ

Then they came to Kaushika, the speaker of truth, and said: "Sir, by which path did the people go? Asked in the name of truth, tell us, if you know."

Verse 51 (8.72.51)

सत्यस्य त्वविभागज्ञः सत्यं तेभ्यः शशंस ह । बहुवृक्षलतागुल्ममेतद्गहनमाश्रिताः । इति तान्ख्यापयामास तेभ्यस्तत्त्वं स कौशिकः ॥

satyasya tvavibhāgajñaḥ satyaṃ tebhyaḥ śaśaṃsa ha | bahuvṛkṣalatāgulmametadgahanamāśritāḥ | iti tānkhyāpayāmāsa tebhyastattvaṃ sa kauśikaḥ

Not knowing the divisions of truth, Kaushika told them the plain truth: "They have taken shelter in this dense place, full of trees, creepers and thickets." In this way Kaushika told them the fact.

Note on the text: Line 1 is a variant of the critical edition's star line 8.49.45b*0696_01; line 2 is its 8.49.45c; line 3 is a variant of its star line 8.49.45d*0697_01.

Verse 52 (8.72.52)

ततस्ते तान्समासाद्य क्रूरा जघ्नुरिति श्रुतिः । ततोऽधर्मेण महता वाग्दुरुक्तेन कौशिकः ॥

tataste tānsamāsādya krūrā jaghnuriti śrutiḥ | tato'dharmeṇa mahatā vāgduruktena kauśikaḥ

Then the cruel men found them and killed them, so tradition tells; and through that great wrong, a badly spoken word, Kaushika

Note on the text: Line 1 corresponds to the critical edition's 8.49.45e; line 2 to a variant of its 8.49.46a.

Verse 53 (8.72.53)

गतः सुकष्टं निरयं धर्मसूक्ष्मेष्वतत्त्ववित् । दृष्टपूर्वश्रुतो मूढो धर्माणामविशारदः ॥

gataḥ sukaṣṭaṃ nirayaṃ dharmasūkṣmeṣvatattvavit | dṛṣṭapūrvaśruto mūḍho dharmāṇāmaviśāradaḥ

went to a most painful hell, being ignorant of the truth in the subtleties of dharma; a fool whose knowledge went no further than what he had seen and heard, and unskilled in the dharmas.

Note on the text: Line 1 is the critical edition's 8.49.46c; line 2 differs from its 8.49.46e (aprabhūtaśruto mūḍho dharmāṇām avibhāgavit). The reading दृष्टपूर्वश्रुतो is kept as printed.

Verse 54 (8.72.54)

वृद्धानपृच्छन्सन्देहानन्धः श्वभ्रमिवर्च्छति ॥

vṛddhānapṛcchansandehānandhaḥ śvabhramivarcchati

One who does not ask the elders about his doubts rushes into ruin, like a blind man into a pit.

Note on the text: One line only, as printed (8-72-54a); a variant of the critical edition's 8.49.47a.

Verse 55 (8.72.55)

तत्र ते लक्षणोद्देशः कश्चिदेव भविष्यति । दुष्करं प्रतिसंख्यानं कार्त्स्न्येनात्र व्यवस्थितिः ॥

tatra te lakṣaṇoddeśaḥ kaścideva bhaviṣyati | duṣkaraṃ pratisaṃkhyānaṃ kārtsnyenātra vyavasthitiḥ

In this matter some mark will be given to you, but a full analysis is difficult; the settlement here lies in taking the whole into view.

Note on the text: Line 1 is the critical edition's 8.49.47c; line 2 corresponds to a variant of its 8.49.48a.

Verse 56 (8.72.56)

सत्यं धर्म इति ह्येके वदन्ति बहवो जनाः । न च पार्थाभ्यसूयामि नैतत्सर्वत्र शिष्यते ॥

satyaṃ dharma iti hyeke vadanti bahavo janāḥ | na ca pārthābhyasūyāmi naitatsarvatra śiṣyate

Many people say, "Truth is dharma." I do not scorn that, Partha, but it is not so in every case.

Note on the text: Line 1 is a variant of the critical edition's 8.49.48c; line 2 corresponds to its star line 8.49.49b*0698_02.

Verse 57 (8.72.57)

श्रुतिस्तु धार्या इत्येके वदन्ति बहवो जनाः । न त्वेतत्प्रत्यसूयामि तत्र सर्वं विधीयते ॥

śrutistu dhāryā ityeke vadanti bahavo janāḥ | na tvetatpratyasūyāmi tatra sarvaṃ vidhīyate

Many people say, "Scripture must be upheld." I do not reject that either; in it everything is laid down.

Note on the text: Line 1 is a variant of the critical edition's star line 8.49.49b*0698_01; line 2 corresponds to its 8.49.49a and star line 8.49.49b*0698_04.

Verse 58 (8.72.58)

यत्स्यादहिंसासंयुक्तं स धर्म इति निश्चयः । अहिंसार्थाय हिंस्राणां धर्मप्रवचनं कृतम् । धारणाद्धर्ममित्याहुर्धर्मो धारयते प्रजाः ॥

yatsyādahiṃsāsaṃyuktaṃ sa dharma iti niścayaḥ | ahiṃsārthāya hiṃsrāṇāṃ dharmapravacanaṃ kṛtam | dhāraṇāddharmamityāhurdharmo dhārayate prajāḥ

What is bound up with non-violence, that, it is settled, is dharma. The teaching of dharma was made so that the violent might be non-violent. They call it dharma because it upholds; dharma upholds the people.

Note on the text: Lines 1–2 correspond to the critical edition's star lines 8.49.49d*0700_01–02 (in line 2 हिंस्राणां stands for its bhūtānāṃ); line 3 is a variant of its 8.49.50a.

Verse 59 (8.72.59)

प्रभवार्थाय भूतानां धर्मप्रवचनं कृतम् । यस्मात्प्रभवसंयुक्तः स धर्म इति निश्चयः ॥

prabhavārthāya bhūtānāṃ dharmapravacanaṃ kṛtam | yasmātprabhavasaṃyuktaḥ sa dharma iti niścayaḥ

The teaching of dharma was made for the flourishing of beings. That which is bound up with their flourishing, it is settled, is dharma.

Note on the text: Line 1 is the critical edition's 8.49.49c; line 2 is a variant of its 8.49.50c.

Verse 60 (8.72.60)

येऽन्यायेन जिगीषन्तो धर्मं पृच्छन्ति मानवाः । अकूजनेन चेन्मोक्षो नात्र कूजेत्कथञ्चन ॥

ye'nyāyena jigīṣanto dharmaṃ pṛcchanti mānavāḥ | akūjanena cenmokṣo nātra kūjetkathañcana

When people who seek to win by unjust means ask about dharma, then if release is to be had by silence, one should not speak at all.

Verse 61 (8.72.61)

अवश्यं कूजितव्ये ह शङ्केरन्वाप्यकूजनात् । येऽन्यायेन जिहीर्षन्तो धर्मं पृच्छन्ति कस्यचित् । श्रेयस्तत्रानृतं वक्तुं सत्यादिति विनिश्चितम् ॥

avaśyaṃ kūjitavye ha śaṅkeranvāpyakūjanāt | ye'nyāyena jihīrṣanto dharmaṃ pṛcchanti kasyacit | śreyastatrānṛtaṃ vaktuṃ satyāditi viniścitam

But if one must speak, or if silence would rouse suspicion, then where people who wish to seize something by unjust means ask someone about dharma, it is decided that a falsehood is better there than the truth.

Note on the text: Corrected विनिश्चित्म् → विनिश्चितम् (misprint in Wikisource; a vowel dropped). Lines 1 and 3 correspond to the critical edition's 8.49.52a and 52c (variants); line 2 to a variant of its 8.49.51a.

Verse 62 (8.72.62)

प्राणात्यये विवाहे वा सर्वजात्या महाभये । सर्वस्वस्य च लोपे वा वक्तव्यमनृतं भवेत् ॥

prāṇātyaye vivāhe vā sarvajātyā mahābhaye | sarvasvasya ca lope vā vaktavyamanṛtaṃ bhavet

When life is at stake, at a marriage, in a great peril to one's whole kin, or when all one's property is being lost, a falsehood should be told.

Note on the text: Variant of the critical edition's 8.49.53a.

Verse 63 (8.72.63)

अधर्मं हि न पश्यन्ति मृषोद्यं तत्र पण्डिताः । सर्वथाऽभिवदेत्तत्तु नानृतं स्याद्विचक्षणः ॥

adharmaṃ hi na paśyanti mṛṣodyaṃ tatra paṇḍitāḥ | sarvathā'bhivadettattu nānṛtaṃ syādvicakṣaṇaḥ

The wise see no wrong in a falsehood there. The discerning man may speak in every way, and it is no untruth.

Note on the text: Line 1 corresponds to the critical edition's 8.49.53e and line 2 to its star line 8.49.53f*0703_01 (variants).

Verse 64 (8.72.64)

यः स्तेनैः सह सम्बन्धो मुच्यते शपथादपि । भवेत्तत्रानृतं श्रेयः सत्यादिति विचारितम् ॥

yaḥ stenaiḥ saha sambandho mucyate śapathādapi | bhavettatrānṛtaṃ śreyaḥ satyāditi vicāritam

When a man is entangled with thieves and can be freed from them even by an oath, there a falsehood is better than the truth; so it has been judged.

Verse 65 (8.72.65)

न च तेभ्यो धनं देयं सत्यादिति कथञ्चन । पापेभ्योऽपि धनं दत्तं दातारमपि पीडयेत् । तस्माद्धर्मार्थमनृतमुक्त्वा नानृतवाग्भवेत् ॥

na ca tebhyo dhanaṃ deyaṃ satyāditi kathañcana | pāpebhyo'pi dhanaṃ dattaṃ dātāramapi pīḍayet | tasmāddharmārthamanṛtamuktvā nānṛtavāgbhavet

Nor should wealth be given to them, in the name of truth, by any means; wealth given even to wrongdoers torments the giver. So, having spoken a falsehood for the sake of dharma, one is not a speaker of untruth.

Note on the text: Removed a stray zero-width non-joiner inside मुक्त्वा.

Verse 66 (8.72.66)

एष ते लक्षणोद्देशो मयोद्दिष्टो यथाविधि । एतज्ज्ञात्वा ब्रूहि पार्थ यदि वध्यो युधिष्ठिरः ॥

eṣa te lakṣaṇoddeśo mayoddiṣṭo yathāvidhi | etajjñātvā brūhi pārtha yadi vadhyo yudhiṣṭhiraḥ

This is the mark I have laid down for you in due order. Knowing it, Partha, say whether Yudhishthira deserves to be killed."

Verse 67 (8.72.67)

यथा ब्रूयान्महाप्राज्ञो यथा ब्रूयान्महायशाः ॥

yathā brūyānmahāprājño yathā brūyānmahāyaśāḥ

"As a man of great wisdom would speak, as a man of great renown would speak,

Note on the text: One line only, as printed (8-72-67a); a variant of the critical edition's 8.49.57a.

Verse 68 (8.72.68)

सुहृद्ब्रूयाद्यथाऽस्माकं तथोक्तं वचनं त्वया । भवान्मातृसमोऽस्माकं भवान्पितृसमोऽपि च । गतिश्च परमा कृष्ण त्वमेव च परायणम् ॥

suhṛdbrūyādyathā'smākaṃ tathoktaṃ vacanaṃ tvayā | bhavānmātṛsamo'smākaṃ bhavānpitṛsamo'pi ca | gatiśca paramā kṛṣṇa tvameva ca parāyaṇam

as a friend would speak to us, so you have spoken. You are like a mother to us and like a father, and you, Krishna, are our highest goal and our last refuge.

Note on the text: Line 1 is a variant of the critical edition's 8.49.57c; lines 2–3 correspond to its 8.49.58a and 58c (variants).

Verse 69 (8.72.69)

न हि ते त्रिषु लोकेषु विद्यतेऽविदितं क्वचित् । तस्माद्भवान्परं धर्मं वेद सर्वं यथातथम् ॥

na hi te triṣu lokeṣu vidyate'viditaṃ kvacit | tasmādbhavānparaṃ dharmaṃ veda sarvaṃ yathātatham

There is nothing in the three worlds that you do not know; therefore you know the highest dharma, all of it, exactly as it is.

Verse 70 (8.72.70)

अवध्यं पाण्डवं मन्ये धर्मराजं युधिष्ठिरम् । अधर्मयुक्ते संयोगे ब्रूहि किञ्चिदनुग्रहम् ॥

avadhyaṃ pāṇḍavaṃ manye dharmarājaṃ yudhiṣṭhiram | adharmayukte saṃyoge brūhi kiñcidanugraham

I consider the Pandava king, Yudhishthira, one who may not be killed. In this entanglement, where wrong lies on either side, tell me of some relief.

Verse 71 (8.72.71)

इदं चापरमत्रैव ब्रूहि तत्त्वं विवक्षितम् ॥

idaṃ cāparamatraiva brūhi tattvaṃ vivakṣitam

And tell me, about this very matter, one thing more: the truth you wish to state.

Note on the text: One line only, as printed (8-72-71a); a variant of the critical edition's 8.49.60e.

Verse 72 (8.72.72)

जानासि दाशार्ह मम व्रतं तु । यो मां ब्रूयात्कश्चन मानुषेषु । अन्यस्मै त्वं गाण्डिवं देहि पार्थ । यो मत्तोऽस्त्रे वीर्यतो वा विशिष्टः ॥

jānāsi dāśārha mama vrataṃ tu | yo māṃ brūyātkaścana mānuṣeṣu | anyasmai tvaṃ gāṇḍivaṃ dehi pārtha | yo matto'stre vīryato vā viśiṣṭaḥ

You know my vow, descendant of Dasharha: that if anyone among men should say to me, "Give your Gandiva to another, Partha, to one who surpasses you in weapons or in valour,"

Verse 73 (8.72.73)

हन्यामहं केशव तं प्रसह्य । भीमो हन्यात्तूवरकेति चोक्तः । तन्मां राजा ह्युक्तवांस्ते समक्षं । धनुर्देहीत्यसकृद्वृष्णिवीरे ॥

hanyāmahaṃ keśava taṃ prasahya | bhīmo hanyāttūvaraketi coktaḥ | tanmāṃ rājā hyuktavāṃste samakṣaṃ | dhanurdehītyasakṛdvṛṣṇivīre

I would kill him by force, Keshava; and Bhima would kill whoever called him "beardless." That is what the king said to me in your presence, again and again, hero of the Vrishnis: "Give up the bow."

Note on the text: Corrected वन्मां → तन्मां (misprint in Wikisource; व for त; the critical edition reads tan me rājā proktavāṃs te samakṣam). Variant of the critical edition's 8.49.62ac.

Verse 74 (8.72.74)

तं हन्यां चेत्केशव जीवलोके । स्थाता नाहं कालमप्यल्पमात्रम् । ध्यात्वा नूनं ह्येनसा चापि मुक्तो । वधं राज्ञो भ्रष्टवीर्यो विचेताः ॥

taṃ hanyāṃ cetkeśava jīvaloke | sthātā nāhaṃ kālamapyalpamātram | dhyātvā nūnaṃ hyenasā cāpi mukto | vadhaṃ rājño bhraṣṭavīryo vicetāḥ

If I were to kill him, Keshava, I should not remain in the world of the living for even a little while; and even if I were freed from the sin, having brooded on the king's death I should be robbed of my strength and my senses.

Note on the text: Lines 1–2 are a variant of the critical edition's 8.49.63a; lines 3–4 are its star lines 8.49.63b*0706_01–02.

Verse 75 (8.72.75)

यथा प्रतिज्ञा मम लोकबुद्धौ । भवेत्सत्या धर्मभृतां वरिष्ठ । यथा जीवत्पाण्डवोऽहं च कृष्ण । तथा बुद्धिं दातुमप्यर्हसि त्वम् ॥

yathā pratijñā mama lokabuddhau | bhavetsatyā dharmabhṛtāṃ variṣṭha | yathā jīvatpāṇḍavo'haṃ ca kṛṣṇa | tathā buddhiṃ dātumapyarhasi tvam

So that my vow, known to all the world, may come true, O best of those who uphold dharma, and so that the Pandava and I both may live, Krishna, give me such counsel."

Note on the text: Lines 1–2 correspond to the critical edition's 8.49.63c and lines 3–4 to its 8.49.63e (variants).

Verse 76 (8.72.76)

राजा श्रान्तो विक्षतो दुःखितश्च । कर्णेन सङ्ख्ये निशितैर्बाणसङ्घैः । यश्चानिशं सूतपुत्रेण वीर । शरैर्भृशं ताडितो युध्यमानः ॥

rājā śrānto vikṣato duḥkhitaśca | karṇena saṅkhye niśitairbāṇasaṅghaiḥ | yaścāniśaṃ sūtaputreṇa vīra | śarairbhṛśaṃ tāḍito yudhyamānaḥ

"The king is weary, wounded and in pain, struck down in battle by Karna with his volleys of sharp arrows; he who, as he fought, was struck again and again, hard and ceaselessly, by the charioteer's son, O hero.

Note on the text: Corrected सह्ख्ये → सङ्ख्ये (misprint in Wikisource; ह्ख for ङ्ख; the critical edition reads saṃkhye). Lines 1–2 are a variant of the critical edition's 8.49.64a; lines 3–4 are its star lines 8.49.64b*0709_01–02.

Verse 77 (8.72.77)

अतस्त्वमेतेन सरोषमुक्तो । दुःखान्वितेनेदमयुक्तरूपम् । अकोपितो ह्येष यदि स्म सङ्ख्ये । कर्णं न हन्यादिति चाब्रवीत्सः ॥

atastvametena saroṣamukto | duḥkhānvitenedamayuktarūpam | akopito hyeṣa yadi sma saṅkhye | karṇaṃ na hanyāditi cābravītsaḥ

That is why, in his pain, he spoke to you this improper thing in anger. And he said: "Unless he is roused to anger, he will not kill Karna in the battle."

Note on the text: The four lines are the critical edition's star lines 8.49.64b*0709_03–06.

Verse 78 (8.72.78)

जानाति तं पाण्डव एष चापि । पापं लोके कर्णमसह्यमन्यैः । ततस्त्वमुक्तो भृशरोषितेन । राज्ञा समक्षं परुषाणि पार्थ ॥

jānāti taṃ pāṇḍava eṣa cāpi | pāpaṃ loke karṇamasahyamanyaiḥ | tatastvamukto bhṛśaroṣitena | rājñā samakṣaṃ paruṣāṇi pārtha

This Pandava knows, too, that Karna is wicked and unbearable to others in the world. So, Partha, the king, deeply roused, spoke harsh words to you in the presence of us both.

Note on the text: The four lines are the critical edition's star lines 8.49.64b*0709_07–10.

Verse 79 (8.72.79)

नित्योद्युक्ते सततं चाप्रसह्ये । कर्णे द्यूतं ह्यद्य रणे निबद्धम् । तस्मिन्हते कुरवो निर्जिताः स्युः । एवं बुद्धिः पार्थिवे धर्मपुत्रे ॥

nityodyukte satataṃ cāprasahye | karṇe dyūtaṃ hyadya raṇe nibaddham | tasminhate kuravo nirjitāḥ syuḥ | evaṃ buddhiḥ pārthive dharmaputre

Today the stake of this gamble, the battle, has been laid upon Karna, who is ever active and invincible; the king, the son of Dharma, thinks: "If he is killed, the Kurus are conquered."

Note on the text: The page splits a sandhi across the line break (स्यु-- । / रेवं); written here with the word-ends resolved (स्युः । / एवं), the line division kept. Line 1 is not in the critical edition (vulgate only); line 2 corresponds to the second half of 8.49.64c, and lines 3–4 to a variant of 8.49.65a.

Verse 80 (8.72.80)

ततो वधं नार्हति धर्मपुत्रः । त्वया प्रतिज्ञाऽर्जुन पालनीया । जीवन्नयं येन मृतो भवेद्धि । तन्मे निबोधेह तवानुरूपम् ॥

tato vadhaṃ nārhati dharmaputraḥ | tvayā pratijñā'rjuna pālanīyā | jīvannayaṃ yena mṛto bhaveddhi | tanme nibodheha tavānurūpam

So the son of Dharma does not deserve to be killed, and you must keep your vow, Arjuna. Hear from me how he may become as one dead while still alive; it suits you.

Note on the text: Corrected बधं → वधं (misprint in Wikisource; ब for व; the critical edition reads vadhaṃ). The page splits a sandhi across the line break (धर्मपुत्र-- । / स्त्वया); written here with the word-ends resolved (धर्मपुत्रः । / त्वया), the line division kept. The four lines are the critical edition's star lines 8.49.65b*0711_01–04.

Verse 81 (8.72.81)

यदा मानं लभते माननार्हः । तदा स वै जीवति जीवलोके । यदाऽवमानं लभते महान्तं । तदा जीवन्मृत इत्युच्यते सः ॥

yadā mānaṃ labhate mānanārhaḥ | tadā sa vai jīvati jīvaloke | yadā'vamānaṃ labhate mahāntaṃ | tadā jīvanmṛta ityucyate saḥ

When a man worthy of honour receives honour, then he truly lives in the world of the living; when he receives great dishonour, then, though alive, he is called dead.

Note on the text: The page splits a sandhi across the line break (माननार्ह-- । / स्तदा); written here with the word-ends resolved (माननार्हः । / तदा), the line division kept. Lines 1–2 are the critical edition's star lines 8.49.65b*0712_01–02; lines 3–4 correspond to its 8.49.65c.

Verse 82 (8.72.82)

सम्मानितः पार्थिवोऽयं सदैव । त्वया च भीमेन तथा यमाभ्याम् । वृद्धैश्च लोके पुरुषैश्च शूरैः । तस्यापमानं कलया प्रयुङ्क्ष्व ॥

sammānitaḥ pārthivo'yaṃ sadaiva | tvayā ca bhīmena tathā yamābhyām | vṛddhaiśca loke puruṣaiśca śūraiḥ | tasyāpamānaṃ kalayā prayuṅkṣva

This king has always been honoured by you, by Bhima, by the twins, and by elders and heroic men in the world. Bring upon him a trace of dishonour.

Note on the text: The page splits a sandhi across the line break (शूरै-- । / स्तस्यापमानं); written here with the word-ends resolved (शूरैः । / तस्यापमानं), the line division kept. Variant of the critical edition's 8.49.66ac.

Verse 83 (8.72.83)

त्वमित्यत्रभवन्तं हि ब्रूहि पार्थ युधिष्ठिरम् । त्वमित्युक्तो हि निहतो गुरुर्भवति भारत ॥

tvamityatrabhavantaṃ hi brūhi pārtha yudhiṣṭhiram | tvamityukto hi nihato gururbhavati bhārata

Say "you" to the honoured king Yudhishthira, Partha. An elder who is addressed as "you" is as good as slain, Bharata.

Verse 84 (8.72.84)

एवमाचर कौन्तेय धर्मराजे युधिष्ठिरे । अधर्मयुक्तं संयोगं कुरुष्वैनं कुरूद्वह ॥

evamācara kaunteya dharmarāje yudhiṣṭhire | adharmayuktaṃ saṃyogaṃ kuruṣvainaṃ kurūdvaha

Do this, son of Kunti, to Yudhishthira, the king of dharma; bring about this unrighteous dealing with him, O Kuru hero.

Verse 85 (8.72.85)

अथर्वाङ्गिरसी ह्येषा श्रुतीनामुत्तमा श्रुतिः । अविचार्यैव कार्यैषा श्रेयस्कामैर्नरैः सदा ॥

atharvāṅgirasī hyeṣā śrutīnāmuttamā śrutiḥ | avicāryaiva kāryaiṣā śreyaskāmairnaraiḥ sadā

This is the Atharvangirasi, the highest of the scriptures; it is to be done without hesitation by men who desire their own good.

Verse 86 (8.72.86)

अवधेन वधः प्रोक्तो यद्गुरुस्त्वमिति प्रभुः । तद्ब्रूहि त्वं यन्मयोक्तं धर्मराजस्य धर्मवित् ॥

avadhena vadhaḥ prokto yadgurustvamiti prabhuḥ | tadbrūhi tvaṃ yanmayoktaṃ dharmarājasya dharmavit

It is declared that death can be dealt without slaying, when a lord and elder is addressed as "you." Say to the king of dharma, who knows dharma, what I have told you.

Note on the text: The two lines correspond to the critical edition's star lines 8.49.69d*0715_01–02.

Verse 87 (8.72.87)

यदा ह्ययं पाण्डव धर्मराजः । स त्वत्तोऽयुक्तं लप्स्यते चैव साधु । ततोऽस्य पादावभिवाद्य पश्चात् । श्रेयो ब्रूयात्सान्त्वयुक्तं हितं च ॥

yadā hyayaṃ pāṇḍava dharmarājaḥ | sa tvatto'yuktaṃ lapsyate caiva sādhu | tato'sya pādāvabhivādya paścāt | śreyo brūyātsāntvayuktaṃ hitaṃ ca

When this Dharmaraja, O Pandava, receives from you something improper, and something good as well, then, after bowing at his feet, speak to him words that are beneficial and full of comfort.

Note on the text: Corrected ह्यं → ह्ययं (misprint in Wikisource; य dropped). The page splits two sandhis across line breaks (धर्मराज-- । / सत्वत्तोऽयुक्तं and पश्चा-- । / च्छ्रेयो); written here with the word-ends resolved (धर्मराजः । / स त्वत्तोऽयुक्तं and पश्चात् । / श्रेयो), the line division kept. Variant of the critical edition's 8.49.70ac.

Verse 88 (8.72.88)

भ्राता प्राज्ञस्तव कोपं न जातु । कुर्याद्राजा धर्ममार्गानुसारी । मुक्तोऽनृताद्भ्रातृवधाच्च पापात् । हृष्टः कर्णं त्वं जहि पार्थ पश्चात् ॥

bhrātā prājñastava kopaṃ na jātu | kuryādrājā dharmamārgānusārī | mukto'nṛtādbhrātṛvadhācca pāpāt | hṛṣṭaḥ karṇaṃ tvaṃ jahi pārtha paścāt

Your wise brother, a king who follows the path of dharma, will never be angry with you. Freed from untruth and from the sin of killing a brother, rejoice, Partha, and afterwards kill Karna."

Note on the text: Corrected मुक्तोऽनृताद्वातृवधाच्च → मुक्तोऽनृताद्भ्रातृवधाच्च (misprint in Wikisource; भ्रा garbled as वा; the critical edition reads bhrātṛvadhāc ca). The page splits a sandhi across the line break (पापा-- । / द्धृष्टः); written here with the word-ends resolved (पापात् । / हृष्टः), the line division kept.