Krishna's Answer to Sanjaya

Verse 1 (5.29.1)

अविनाशं सञ्जय पाण्डवाना- । मिच्छाम्यहं भूतिमेषां प्रियं च । तथा राज्ञो धृतराष्ट्रस्य सूत । समाशंसे बहुपुत्रस्य वृद्धिम् ॥

avināśaṃ sañjaya pāṇḍavānā- | micchāmyahaṃ bhūtimeṣāṃ priyaṃ ca | tathā rājño dhṛtarāṣṭrasya sūta | samāśaṃse bahuputrasya vṛddhim

I wish that the Pandavas should not perish, Sanjaya; I wish them prosperity and all that is dear to them. And likewise, O Suta, I hope for the increase of King Dhritarashtra, the father of many sons.

Verse 2 (5.29.2)

कामो हि मे सञ्जय नित्यमेव । नान्यद्ब्रूयां तान्प्रति शाम्यतेति । राज्ञश्च हि प्रियमेतच्छृणोमि । मन्ये चैतत्पाण्डवानां समक्षम् ॥

kāmo hi me sañjaya nityameva | nānyadbrūyāṃ tānprati śāmyateti | rājñaśca hi priyametacchṛṇomi | manye caitatpāṇḍavānāṃ samakṣam

This is always my wish, Sanjaya; I would say nothing to them but "Make peace." I hear from King Yudhishthira that this is what he holds dear, here before the Pandavas, and I too think it right.

Verse 3 (5.29.3)

सुदुष्करस्तत्र शमो हि नूनं । प्रदर्शितः सञ्जय पाण्डवेन । यस्मिन्गृद्धो धृतराष्ट्रः सपुत्रः । कस्मादेषां कलहो नावमूर्च्छेत् ॥

suduṣkarastatra śamo hi nūnaṃ | pradarśitaḥ sañjaya pāṇḍavena | yasmingṛddho dhṛtarāṣṭraḥ saputraḥ | kasmādeṣāṃ kalaho nāvamūrcchet

Surely the peace the son of Pandu has offered here is very hard to bring about, Sanjaya. Since Dhritarashtra and his sons are greedy for the kingdom, why should strife not flare up among them?

Verse 4 (5.29.4)

न त्वं धर्मं विचरं सञ्जयेह । मत्तश्च जानामि युधिष्ठिराच्च । अथो कस्मात्सञ्जय पाण्डवस्य । उत्साहिनः पूरयतः स्वकर्म ॥

na tvaṃ dharmaṃ vicaraṃ sañjayeha | mattaśca jānāmi yudhiṣṭhirācca | atho kasmātsañjaya pāṇḍavasya | utsāhinaḥ pūrayataḥ svakarma

You do not waver in dharma, Sanjaya — this I know of myself and from Yudhishthira. Why then, Sanjaya, of the son of Pandu, who is energetic and fulfils his own duty,

Note on the text: Corrected सज्जय → सञ्जय (misprint in Wikisource; ज for ञ). Corresponds to the first four lines (a–d) of 5.29.4, a six-line verse in the critical edition, with recension variants (न त्वं धर्मं विचरं for tattvaṃ dharmaṃ vicaran, confirmed by the commentary's विचरं विचलितम्; जानामि for jānāsi).

Verse 5 (5.29.5)

यथाख्यातमावसतः कुटुम्बे । पुरा कस्मात्साधुविलोपमात्थ । अस्मिन्विधौ वर्तमाने यथाव- । दुच्चावचा मतयो ब्राह्मणानाम् ॥

yathākhyātamāvasataḥ kuṭumbe | purā kasmātsādhuvilopamāttha | asminvidhau vartamāne yathāva- | duccāvacā matayo brāhmaṇānām

who lives with his household as the scriptures lay down — why did you speak a little while ago of his overthrowing what is right? On this rule, as it stands, the views of brahmins vary high and low.

Note on the text: Corrected यथाख्यातमावमतः → यथाख्यातमावसतः (misprint in Wikisource; म for स; the critical edition reads āvasataḥ and the commentary आवसतः अधितिष्ठतः) and कस्मान्साधु → कस्मात्साधु (misprint in Wikisource; final त् does not become न् before स). Corresponds to 5.29.4ef + 5.29.5ab (Wikisource divides this passage two lines later than the critical edition); कुटुम्बे and पुरा are recension variants, kept.

Verse 6 (5.29.6)

कर्मणाऽऽहुः सिद्धिमेके परत्र । हित्वा कर्म विद्यया सिद्धिमेके । नाभुञ्जानो भक्ष्यभोज्यस्य तृप्ये- । द्विद्वानपीह विहितं ब्राह्मणानाम् ॥

karmaṇā''huḥ siddhimeke paratra | hitvā karma vidyayā siddhimeke | nābhuñjāno bhakṣyabhojyasya tṛpye- | dvidvānapīha vihitaṃ brāhmaṇānām

Some say perfection hereafter comes through action; others, setting action aside, say it comes through knowledge. But a man who does not eat is not satisfied by food, however learned he may be — this is laid down for brahmins too.

Note on the text: Corrected हिन्वा → हित्वा (misprint in Wikisource; न for त; the critical edition reads hitvā). Corresponds to lines c–f of 5.29.5; विहितं (critical edition: viditaṃ) is a recension variant, kept.

Verse 7 (5.29.7)

या वै विद्याः साधयन्तीह कर्म । तासां फलं विद्यते नेतरासाम् । तत्रेह वै दृष्टफलं तु कर्म । पीत्वोदकं शाम्यति तृष्णयाऽऽर्तः ॥

yā vai vidyāḥ sādhayantīha karma | tāsāṃ phalaṃ vidyate netarāsām | tatreha vai dṛṣṭaphalaṃ tu karma | pītvodakaṃ śāmyati tṛṣṇayā''rtaḥ

Only those kinds of knowledge that bring work to fulfilment bear fruit, and no others. Here the fruit of action is plain to see: one tormented by thirst is relieved only by drinking water.

Verse 8 (5.29.8)

सोऽयं विधिर्विहितः कर्मणैव । संवर्तते सञ्जय तत्र कर्म । तत्र योऽन्यत्कर्मणः साधु मन्ये- । न्मोघं तस्यालपितं दुर्बलस्य ॥

so'yaṃ vidhirvihitaḥ karmaṇaiva | saṃvartate sañjaya tatra karma | tatra yo'nyatkarmaṇaḥ sādhu manye- | nmoghaṃ tasyālapitaṃ durbalasya

This rule is laid down through action itself; in it, Sanjaya, it is action that prevails. Whoever thinks anything other than action good — that weakling's talk is empty.

Verse 9 (5.29.9)

कर्मणाऽमी भान्ति देवाः परत्र । कर्मणैवेह प्लवते मातरिश्वा । अहोरात्रे विदधत्कर्मणैव । अतन्द्रितो नित्यमुदेति सूर्यः ॥

karmaṇā'mī bhānti devāḥ paratra | karmaṇaiveha plavate mātariśvā | ahorātre vidadhatkarmaṇaiva | atandrito nityamudeti sūryaḥ

By action the gods yonder shine in heaven; by action alone the wind moves here; by action the sun, never weary, rises every day, ordering day and night.

Verse 10 (5.29.10)

मासार्धमासानथ नक्षत्रयोगा- । नतन्द्रितश्चन्द्रमाश्चाभ्युपैति । अतन्द्रितो दहते जातवेदाः । समिद्ध्यमानः कर्म कुर्वन्प्रजाभ्यः ॥

māsārdhamāsānatha nakṣatrayogā- | natandritaścandramāścābhyupaiti | atandrito dahate jātavedāḥ | samiddhyamānaḥ karma kurvanprajābhyaḥ

The moon, unwearied, passes through the months and half-months and the conjunctions of the stars; fire, unwearied, burns when it is kindled, doing its work for creatures.

Verse 11 (5.29.11)

अतन्द्रिता भारमिमं महान्तं । बिभर्ति देवी पृथिवी बलेन । अतन्द्रिताः शीघ्रमपो वहन्ति । सन्तर्पयन्त्यः सर्वभूतानि नद्यः ॥

atandritā bhāramimaṃ mahāntaṃ | bibharti devī pṛthivī balena | atandritāḥ śīghramapo vahanti | santarpayantyaḥ sarvabhūtāni nadyaḥ

The goddess Earth, unwearied, bears this great burden with her strength; the rivers, unwearied, carry their waters swiftly, refreshing all creatures.

Note on the text: Corrected वलेन → बलेन (misprint in Wikisource; व for ब) and शीघ्रसपो → शीघ्रमपो (misprint in Wikisource; स for म); the critical edition reads balena and śīghram apo.

Verse 12 (5.29.12)

अतन्द्रितो वर्षति भूरितेजाः । सन्नादयन्नन्तरिक्षं दिशश्च । अतन्द्रितो ब्रह्मचर्यं चचार । श्रेष्ठत्वमिच्छन्बलभिद्देवतानाम् ॥

atandrito varṣati bhūritejāḥ | sannādayannantarikṣaṃ diśaśca | atandrito brahmacaryaṃ cacāra | śreṣṭhatvamicchanbalabhiddevatānām

The mighty one, unwearied, sends down the rain, making the sky and the quarters resound; unwearied, the slayer of Bala practised brahmacharya, seeking supremacy among the gods.

Verse 13 (5.29.13)

हित्वा सुखं मनसश्च प्रियाणि । तेन शक्रः कर्मणा श्रैष्ठ्यमाप । सत्यं धर्मं पालयन्नप्रमत्तो । दमं तितिक्षां समतां प्रियं च ॥

hitvā sukhaṃ manasaśca priyāṇi | tena śakraḥ karmaṇā śraiṣṭhyamāpa | satyaṃ dharmaṃ pālayannapramatto | damaṃ titikṣāṃ samatāṃ priyaṃ ca

Giving up comfort and the things dear to his heart, Shakra won supremacy by that work. Guarding truth and dharma with unfailing care, and self-restraint, forbearance, impartiality and kindness —

Note on the text: Corresponds to the first four lines (a–d) of 5.29.12, a six-line verse in the critical edition.

Verse 14 (5.29.14)

एतानि सर्वाण्युपसेवमानो । यो देवराज्यं मघवान्प्राप मुख्यम् । बृहस्पतिर्ब्रह्मचर्यं चचार । समाहितः संशितात्मा यथावत् ॥

etāni sarvāṇyupasevamāno | yo devarājyaṃ maghavānprāpa mukhyam | bṛhaspatirbrahmacaryaṃ cacāra | samāhitaḥ saṃśitātmā yathāvat

— practising all these, Maghavan attained the foremost rule over the gods. Brihaspati practised brahmacharya, composed and firm of spirit, as was fitting;

Note on the text: Corrected समीहितः → समाहितः (misprint in Wikisource; ी for ा; "composed" is required, as the critical edition reads samāhitaḥ) and संशिमात्मा → संशितात्मा (misprint in Wikisource; म for त; the critical edition reads saṃśitātmā). Corresponds to 5.29.12ef + 5.29.13ab; the extra यो in the second line is Wikisource's reading, kept.

Verse 15 (5.29.15)

हित्वा सुखं प्रतिरुध्येन्द्रियाणि । तेन देवानामगमद्गौरवं सः । तथा नक्षत्राणि कर्मणाऽमुत्र भान्ति । रुद्रादित्या वसवोऽथापि विश्वे ॥

hitvā sukhaṃ pratirudhyendriyāṇi | tena devānāmagamadgauravaṃ saḥ | tathā nakṣatrāṇi karmaṇā'mutra bhānti | rudrādityā vasavo'thāpi viśve

giving up comfort and holding back his senses, by that he won honour among the gods. So too the stars shine in the world beyond through action, and so do the Rudras, the Adityas, the Vasus and the Vishvedevas;

Note on the text: Corrected सुख → सुखं (misprint in Wikisource; dropped anusvara; the critical edition reads sukhaṃ). Corresponds to 5.29.13cd + 5.29.14ab; the opening तथा of the third line is Wikisource's reading, kept.

Verse 16 (5.29.16)

यमो राजा वैश्रवणः कुबेरो । गन्धर्वयक्षाप्सरसश्च सूत । ब्रह्मविद्यां ब्रह्मचर्यं क्रियां च । निषेवमाणा ऋषयोऽमुत्र भान्ति ॥

yamo rājā vaiśravaṇaḥ kubero | gandharvayakṣāpsarasaśca sūta | brahmavidyāṃ brahmacaryaṃ kriyāṃ ca | niṣevamāṇā ṛṣayo'mutra bhānti

King Yama, Kubera son of Vishravas, the Gandharvas, Yakshas and Apsarases, O Suta — and the seers, devoted to the knowledge of Brahman, to brahmacharya and to sacred rites, shine in the world beyond.

Note on the text: Corrected निपेवमाणा → निषेवमाणा (misprint in Wikisource; प for ष; the critical edition reads niṣevamāṇā). Corresponds to lines c–f of 5.29.14, with recension variants (सूत, ब्रह्मविद्यां, ऋषयः), kept.

Verse 17 (5.29.17)

जानन्निमं सर्वलोकस्य धर्मं । विप्रेन्द्राणां क्षत्रियाणां विशां च । स कस्मात्त्वं जानतां ज्ञानवान्सन् । व्यायच्छसे सञ्जय कौरवार्थे ॥

jānannimaṃ sarvalokasya dharmaṃ | viprendrāṇāṃ kṣatriyāṇāṃ viśāṃ ca | sa kasmāttvaṃ jānatāṃ jñānavānsan | vyāyacchase sañjaya kauravārthe

Knowing this dharma of the whole world — of brahmins, kshatriyas and vaishyas — why do you, Sanjaya, wise among the wise, labour to hold them back for the sake of the Kauravas?

Note on the text: Corrected व्यायच्छसेक → व्यायच्छसे (misprint in Wikisource; stray akshara; the critical edition and the commentary read vyāyacchase).

Verse 18 (5.29.18)

आम्नायेषु नित्यसंयोगमस्य । तथाऽश्वमेधे राजसूये च विद्धि । संयुज्यते धनुषा वर्मणा च । हस्त्यश्वाद्यै रथशस्त्रैश्च भूयः ॥

āmnāyeṣu nityasaṃyogamasya | tathā'śvamedhe rājasūye ca viddhi | saṃyujyate dhanuṣā varmaṇā ca | hastyaśvādyai rathaśastraiśca bhūyaḥ

Know that Yudhishthira is ever devoted to the Vedic texts, and to the Ashvamedha and the Rajasuya as well; and he is furnished too with bow and armour, with elephants, horses and the like, and with chariots and weapons in plenty.

Note on the text: Corrected धनुपा → धनुषा (misprint in Wikisource; प for ष; the critical edition reads dhanuṣā). हस्त्यश्वाद्यै (critical edition: hastatrāṇai) is a recension variant, kept.

Verse 19 (5.29.19)

ते चेदिमे कौरवाणामुपाय- । मवगच्छेयुरवधेनैव पार्थाः । धर्मत्राणं पुण्यमेषां कृतं स्या- । दार्ये वृत्ते भीमसेनं निगृह्य ॥

te cedime kauravāṇāmupāya- | mavagaccheyuravadhenaiva pārthāḥ | dharmatrāṇaṃ puṇyameṣāṃ kṛtaṃ syā- | dārye vṛtte bhīmasenaṃ nigṛhya

If these sons of Pritha could find a way to their kingdom without killing the Kauravas, they would have done a meritorious deed that protects dharma, by holding Bhimasena back in noble conduct.

Note on the text: Corrected कौरवाणाम्रुपाय- → कौरवाणामुपाय- (misprint in Wikisource; stray र) and मवगच्छेयुवधेनैव → मवगच्छेयुरवधेनैव (misprint in Wikisource; dropped र; the critical edition reads adhigaccheyur avadhenaiva and the commentary अवधेन).

Verse 20 (5.29.20)

ते चेत्पित्र्ये कर्मणि वर्तमाना । आपद्येरन्दिष्टवशेन मृत्युम् । यथाशक्त्यापूरयन्तः स्वकर्म । तदप्येषां निधनं स्यात्प्रशस्तम् ॥

te cetpitrye karmaṇi vartamānā | āpadyerandiṣṭavaśena mṛtyum | yathāśaktyāpūrayantaḥ svakarma | tadapyeṣāṃ nidhanaṃ syātpraśastam

If, while engaged in the work of their fathers and fulfilling their own duty as best they can, they should meet death by the power of fate, even such a death would be praiseworthy for them.

Verse 21 (5.29.21)

उताहो त्वं मन्यसे शाम्यमेव । राज्ञां युद्धे वर्तते धर्मतन्त्रम् । अयुद्धे वा वर्तते धर्मतन्त्रं । तथैव ते वाचमिमां शृणोमि ॥

utāho tvaṃ manyase śāmyameva | rājñāṃ yuddhe vartate dharmatantram | ayuddhe vā vartate dharmatantraṃ | tathaiva te vācamimāṃ śṛṇomi

Or do you think that peace alone is right? Does the true order of dharma for kings lie in war, or in not making war? I will listen to your word on this and act on it.

Note on the text: Corrected श्रृणोमि → शृणोमि (misprint in Wikisource; the root is शृ, as the critical edition reads śṛṇomi).

Verse 22 (5.29.22)

चातुर्वर्ण्यस्य प्रथमं संविभाग- । मवेक्ष्य त्वं सञ्जय स्वं च कर्म । निशम्याथो पाण्डवानां च कर्म । प्रशंस वा निन्द वा या मतिस्ते ॥

cāturvarṇyasya prathamaṃ saṃvibhāga- | mavekṣya tvaṃ sañjaya svaṃ ca karma | niśamyātho pāṇḍavānāṃ ca karma | praśaṃsa vā ninda vā yā matiste

Consider first the division of the four classes, Sanjaya, and your own duty; then, having heard what the Pandavas' duty is, praise or blame them as you think fit.

Verse 23 (5.29.23)

अधीयीत ब्राह्मणो वै यजेत । दद्यादीयात्तीर्थमुख्यानि चैव । अध्यापयेद्याजयेच्चापि याज्यान् । प्रतिग्रहान्वा विहितान्प्रतीच्छेत् ॥

adhīyīta brāhmaṇo vai yajeta | dadyādīyāttīrthamukhyāni caiva | adhyāpayedyājayeccāpi yājyān | pratigrahānvā vihitānpratīcchet

A brahmin should study and sacrifice, give gifts and visit the chief sacred fords; he should teach, officiate at sacrifices for those entitled to them, and accept gifts as prescribed.

Note on the text: Corrected अध्याप्रयेद् → अध्यापयेद् (misprint in Wikisource; stray र; the critical edition reads adhyāpayed).

Verse 24 (5.29.24)

अधीयीत क्षत्रियोऽथो यजेत । दद्याद्धनं न तु याचेत किंचित् । न याजयेन्न तु चाध्यापयीत । एवं स्मृतः क्षत्रधर्मः पुराणः ॥

adhīyīta kṣatriyo'tho yajeta | dadyāddhanaṃ na tu yāceta kiṃcit | na yājayenna tu cādhyāpayīta | evaṃ smṛtaḥ kṣatradharmaḥ purāṇaḥ

A kshatriya should study and sacrifice and give away wealth, but never beg for anything; he should neither officiate at others' sacrifices nor teach. Such is the ancient dharma of the kshatriya, as tradition holds it.

Note on the text: Not in the critical edition (found in the vulgate recension); it is star passage *0139, printed after 5.29.21. Removed the stray quote marks (` … ') with which Wikisource brackets the verse.

Verse 25 (5.29.25)

तथा राजन्यो रक्षणं वै प्रजानां । कृत्वा धर्मेणाप्रमत्तोऽथ दत्त्वा । यज्ञैरिष्ट्वा सर्ववेदानधीत्य । दारान्कृत्वा पुण्यकृदावसेद्गृहान् ॥

tathā rājanyo rakṣaṇaṃ vai prajānāṃ | kṛtvā dharmeṇāpramatto'tha dattvā | yajñairiṣṭvā sarvavedānadhītya | dārānkṛtvā puṇyakṛdāvasedgṛhān

So the kshatriya, protecting his subjects righteously and with unfailing care, giving gifts, worshipping with sacrifices, having studied all the Vedas and taken a wife, should live as a householder doing meritorious deeds.

Note on the text: Corrected यज्ञैदिष्ट्वा → यज्ञैरिष्ट्वा (misprint in Wikisource; द for र) and कृवा → कृत्वा (misprint in Wikisource; dropped akshara); the critical edition reads yajñair iṣṭvā and kṛtvā.

Verse 26 (5.29.26)

स धर्मात्मा धर्ममधीत्य पुण्यं । यदृच्छया व्रजति ब्रह्मलोकम् । वैश्योऽधीत्य कृषिगोरक्षपण्यै- । र्वित्तं चिन्वन्पालयन्नप्रमत्तः ॥

sa dharmātmā dharmamadhītya puṇyaṃ | yadṛcchayā vrajati brahmalokam | vaiśyo'dhītya kṛṣigorakṣapaṇyai- | rvittaṃ cinvanpālayannapramattaḥ

That righteous man, having made holy dharma his own, goes at his will to the world of Brahma. A vaishya, after study, should gather wealth through farming, cattle-keeping and trade, and guard it with unfailing care,

Note on the text: The first two lines are not in the critical edition's constituted text (vulgate): they are star passage *0140, printed after 5.29.22 (reading yad icchayā for यदृच्छया). The last two lines are 5.29.23ab.

Verse 27 (5.29.27)

प्रियं कुर्वन्ब्राह्मणक्षत्रियाणां । धर्मशीलः पुण्यकृदावसेद्गृहान् । परिचर्या वन्दनं ब्राह्मणानां । नाधीयीत प्रतिषिद्धोऽस्य यज्ञः । नित्योत्थितो भूतयेऽतन्द्रितः स्या- । देवं स्मृतः शूद्रधर्मः पुराणः ॥

priyaṃ kurvanbrāhmaṇakṣatriyāṇāṃ | dharmaśīlaḥ puṇyakṛdāvasedgṛhān | paricaryā vandanaṃ brāhmaṇānāṃ | nādhīyīta pratiṣiddho'sya yajñaḥ | nityotthito bhūtaye'tandritaḥ syā- | devaṃ smṛtaḥ śūdradharmaḥ purāṇaḥ

doing what pleases brahmins and kshatriyas, virtuous and doing meritorious deeds, he should live as a householder. Service and reverence toward brahmins are the shudra's part; he should not study, and sacrifice is forbidden to him; he should be ever active and unwearied in working for prosperity. Such is the ancient dharma of the shudra, as tradition holds it.

Note on the text: Restored from the critical edition (5.29.23cd and 5.29.24abc, lines a–e here): Wikisource prints only the last line, "देवं स्मृतः शूद्रधर्मः पुराणः", numbered "5-29-27f" after a run of blank rows, showing that the first five lines of a six-line verse were lost. Its opening दे- is the tail of स्याद् at the end of the lost fifth line (स्या-देवं = स्याद् एवं), so the printed line is kept unchanged. The critical edition reads eṣa for एवं in this line.

Verse 28 (5.29.28)

एतान्राजा पालयन्नप्रमत्तो । नियोजयन्सर्ववर्णान्स्वधर्मे । अकामात्मा समवृत्तिः प्रजासु । नाधार्मिकाननुरुध्येत कामात् ॥

etānrājā pālayannapramatto | niyojayansarvavarṇānsvadharme | akāmātmā samavṛttiḥ prajāsu | nādhārmikānanurudhyeta kāmāt

Protecting these with unfailing care and keeping every class to its own duty, the king — free of selfish desire and even-handed toward his subjects — should not indulge the unrighteous for the sake of his own desires.

Verse 29 (5.29.29)

श्रेयांस्तस्माद्यदि विद्येत कश्चि- । दभिज्ञातः सर्वधर्मोपपन्नः । स तं द्रष्टुमनुशिष्यन्प्रजानां । न चैतद्बुध्येदिति तस्मिन्नसाधुः ॥

śreyāṃstasmādyadi vidyeta kaści- | dabhijñātaḥ sarvadharmopapannaḥ | sa taṃ draṣṭumanuśiṣyanprajānāṃ | na caitadbudhyediti tasminnasādhuḥ

If anyone better than such a king is to be found, renowned and endowed with every kind of dharma, then it should be understood that he is fit to watch over and govern the people; in him there is nothing unworthy.

Verse 30 (5.29.30)

यदा गृध्येत्परभूमिं नृशंसो । विधिप्रकोपाद्बलमाददानः । ततो राज्ञां भविता युद्धमेत- । त्तत्र जातं वर्म शस्त्रं धनुश्च । इन्द्रेणेदं दस्युवधाय कर्म । उत्पादितं वर्म शस्त्रं धनुश्च ॥

yadā gṛdhyetparabhūmiṃ nṛśaṃso | vidhiprakopādbalamādadānaḥ | tato rājñāṃ bhavitā yuddhameta- | ttatra jātaṃ varma śastraṃ dhanuśca | indreṇedaṃ dasyuvadhāya karma | utpāditaṃ varma śastraṃ dhanuśca

When a cruel man, through the anger of fate, seizes on force and covets another's land, then war arises among kings; for that, armour, weapon and bow came into being. Indra brought forth this means for the slaying of robbers — armour, weapon and bow.

Note on the text: Restored from the critical edition (5.29.27, lines a–e): Wikisource prints only the last line, उत्पादितं वर्म शस्त्रं धनुश्च, numbered "5-29-30f" after a run of blank rows, showing that the first five lines of a six-line verse were lost. The commentary on verse 30 (परभूतौ … नृशंसः … विधिप्रकोपात् … गृध्येत् … राज्ञां परस्परं युद्धं … वर्म कवचम्) confirms the missing text. The last line is Wikisource's own and matches 5.29.27f.

Verse 31 (5.29.31)

तत्र पुण्यं दस्युवधेन लभ्यते । सोऽयं दोषः कुरुभिस्तीव्ररूपः । अधर्मज्ञैर्धर्ममबुध्यमानैः । प्रादुर्भूतः सञ्जय साधु तन्न ॥

tatra puṇyaṃ dasyuvadhena labhyate | so'yaṃ doṣaḥ kurubhistīvrarūpaḥ | adharmajñairdharmamabudhyamānaiḥ | prādurbhūtaḥ sañjaya sādhu tanna

Merit is gained by slaying robbers. This grievous wrong has arisen through the Kurus, who do not know dharma and do not understand it, Sanjaya; that is not good.

Note on the text: Not in the critical edition (found in the vulgate recension); it is star passage *0142, lines 1–4, printed after 5.29.27 (reading tan na sādhu for साधु तन्न).

Verse 32 (5.29.32)

तत्र राजा धृतराष्ट्रः सपुत्रो । धर्म्यं हरेत्पाण्डवानामकस्मात् । नावेक्षन्ते राजधर्मं पुराणं । तदन्वयाः कुरवः सर्व एव ॥

tatra rājā dhṛtarāṣṭraḥ saputro | dharmyaṃ haretpāṇḍavānāmakasmāt | nāvekṣante rājadharmaṃ purāṇaṃ | tadanvayāḥ kuravaḥ sarva eva

In this, King Dhritarashtra and his son would, without cause, seize the Pandavas' rightful inheritance; and all the Kurus who follow them pay no heed to the ancient dharma of kings.

Note on the text: Not in the critical edition (found in the vulgate recension); it is star passage *0142, lines 5–8, printed after 5.29.27 (reading dhanaṃ for धर्म्यं).

Verse 33 (5.29.33)

स्तेनो हरेद्यत्र धनं ह्यदृष्टः । प्रसह्य वा यत्र हरेत दृष्टः । उभौ गर्ह्यौ भवतः सञ्जयैतौ । किं वै पृथक्त्वं धृतराष्ट्रस्य पुत्रे ॥

steno haredyatra dhanaṃ hyadṛṣṭaḥ | prasahya vā yatra hareta dṛṣṭaḥ | ubhau garhyau bhavataḥ sañjayaitau | kiṃ vai pṛthaktvaṃ dhṛtarāṣṭrasya putre

Where a thief steals wealth unseen, or where a man seizes it openly by force — both of these, Sanjaya, deserve condemnation. What difference, then, is there in Dhritarashtra's son?

Note on the text: Corrected पृथत्कं → पृथक्त्वं (misprint in Wikisource; transposed aksharas; the critical edition reads pṛthak tvaṃ and the commentary glosses पृथक्त्वं as स्तेनादन्यत्वम्). Corresponds to the first four lines (a–d) of 5.29.28, a six-line verse in the critical edition.

Verse 34 (5.29.34)

सोऽयं लोभान्मन्यते धर्ममेतं । यमिच्छति क्रोधवशानुगामी । भागः पुनः पाण्डवानां निविष्ट- । स्तं नः कस्मादाददीरन्परे वै ॥

so'yaṃ lobhānmanyate dharmametaṃ | yamicchati krodhavaśānugāmī | bhāgaḥ punaḥ pāṇḍavānāṃ niviṣṭa- | staṃ naḥ kasmādādadīranpare vai

Out of greed he takes for dharma this thing he craves, ruled as he is by anger. The Pandavas' share was held in trust; why should others take it from us?

Note on the text: Corresponds to 5.29.28ef + 5.29.29ab (Wikisource divides this passage two lines later than the critical edition), with recension variants (सोऽयं, क्रोधवशानुगामी, नः कस्मात्), kept.

Verse 35 (5.29.35)

अस्मिन्पदे युध्यतां नो वधोऽपि । श्लाघ्यः पित्र्यं परराज्याद्विशिष्टम् । एतान्धर्मान्कौरवाणां पुराणा- । नाचक्षीथाः सञ्जय राजमध्ये ॥

asminpade yudhyatāṃ no vadho'pi | ślāghyaḥ pitryaṃ pararājyādviśiṣṭam | etāndharmānkauravāṇāṃ purāṇā- | nācakṣīthāḥ sañjaya rājamadhye

In such a cause, even death while fighting would be glorious for us; what comes from our fathers is worth more than another's kingdom. Declare these ancient laws of the Kauravas, Sanjaya, in the midst of the kings.

Note on the text: Corrected पपराज्याद् → परराज्याद् (misprint in Wikisource; प for र; the critical edition reads pararājyād). Corresponds to lines c–f of 5.29.29; पित्र्यं … विशिष्टम् and राजमध्ये are recension variants, kept.

Verse 36 (5.29.36)

एते मदान्मृत्युवशाभिपन्नाः । समानीता धार्तराष्ट्रेण मूढाः । इदं पुनः कर्म पापीय एव । सभामध्ये पश्य वृत्तं कुरूणाम् ॥

ete madānmṛtyuvaśābhipannāḥ | samānītā dhārtarāṣṭreṇa mūḍhāḥ | idaṃ punaḥ karma pāpīya eva | sabhāmadhye paśya vṛttaṃ kurūṇām

These fools, gathered together by Dhritarashtra's son, have in their arrogance fallen into the power of death. And look again at this deed, more sinful still — the conduct of the Kurus in the midst of the assembly:

Note on the text: Corrected वत्तं → वृत्तं (misprint in Wikisource; dropped vowel sign; the critical edition reads vṛttaṃ).

Verse 37 (5.29.37)

प्रियां भार्यां द्रौपदीं पाण्डवानां । यशस्विनीं शीलवृत्तोपपन्नाम् । यदुपैक्षन्त कुरवो भीष्ममुख्याः । कामानुगेनोपरुद्धां व्रजन्तीम् ॥

priyāṃ bhāryāṃ draupadīṃ pāṇḍavānāṃ | yaśasvinīṃ śīlavṛttopapannām | yadupaikṣanta kuravo bhīṣmamukhyāḥ | kāmānugenoparuddhāṃ vrajantīm

that the Kurus led by Bhishma looked on unmoved while Draupadi, the beloved wife of the Pandavas, famed and endowed with virtue and good conduct, was seized and held by that slave of lust as she went.

Note on the text: Corrected प्रियं → प्रियां (misprint in Wikisource; the adjective must agree with भार्यां, as the critical edition reads priyāṃ) and कामानिगेनो → कामानुगेनो (misprint in Wikisource; ि for ु; the critical edition and the commentary read kāmānugena). व्रजन्तीम् (critical edition: rudantīm) is a recension variant, kept.

Verse 38 (5.29.38)

तां चेत्तदा ते सकुमारवृद्धा । अवारयिष्यन्कुरवः समेताः । मम प्रियं धृतराष्ट्रोऽकरिष्यत् । पुत्राणां च कृतमस्याभविष्यत् ॥

tāṃ cettadā te sakumāravṛddhā | avārayiṣyankuravaḥ sametāḥ | mama priyaṃ dhṛtarāṣṭro'kariṣyat | putrāṇāṃ ca kṛtamasyābhaviṣyat

Had the Kurus gathered there, young and old, shielded her then and checked him, Dhritarashtra would have done what is dear to me, and would have done right by his own sons.

Verse 39 (5.29.39)

दुःशासनः प्रातिलोम्यान्निनाय । सभामध्ये श्वशुराणां च कृष्णाम् । सा तत्र नीता करुणं व्यपेक्ष्य । नान्यं क्षत्तुर्नाथमवाप किंचित् ॥

duḥśāsanaḥ prātilomyānnināya | sabhāmadhye śvaśurāṇāṃ ca kṛṣṇām | sā tatra nītā karuṇaṃ vyapekṣya | nānyaṃ kṣatturnāthamavāpa kiṃcit

Duhshasana dragged Krishna into the assembly against all decency, before her fathers-in-law. Brought there, she looked about her piteously, but found no protector other than the steward Vidura.

Note on the text: Corrected प्रतिलोम्यान् → प्रातिलोम्यान् (misprint in Wikisource; dropped vowel sign; the critical edition reads prātilomyān and the commentary प्रातिलोम्यात्). The last two lines differ from the critical edition (5.29.33cd) — recension variants, kept.

Verse 40 (5.29.40)

कार्पण्यादेव सहितास्तत्र भूपा । नाशक्नुवन्प्रतिवक्तुं सभायाम् । एकः क्षत्ता धर्म्यमर्थं ब्रुवाणो । धर्मबुद्ध्या प्रत्युवाचाल्पबुद्धिम् ॥

kārpaṇyādeva sahitāstatra bhūpā | nāśaknuvanprativaktuṃ sabhāyām | ekaḥ kṣattā dharmyamarthaṃ bruvāṇo | dharmabuddhyā pratyuvācālpabuddhim

Out of sheer meanness of spirit the kings gathered there could not answer in the assembly; only the steward, speaking words of dharma and good sense, answered the dull-witted one, his mind set on dharma.

Verse 41 (5.29.41)

अबुद्ध्वा त्वं धर्ममेतं सभाया- । मथेच्छसे पाण्डवस्योपदेष्टुम् । कृष्णा त्वेतत्कर्म चकार शुद्धं । सुदुष्करं तत्र सभां समेत्य ॥

abuddhvā tvaṃ dharmametaṃ sabhāyā- | mathecchase pāṇḍavasyopadeṣṭum | kṛṣṇā tvetatkarma cakāra śuddhaṃ | suduṣkaraṃ tatra sabhāṃ sametya

You did not grasp this dharma in the assembly, and now you wish to instruct the son of Pandu! It was Krishna who did a pure deed there, and a very hard one, when she came into the assembly —

Note on the text: Corrected सभाया- अथेच्छसे → सभाया-मथेच्छसे (misprint in Wikisource; the म् of सभायाम् was lost at the line break; the critical edition reads sabhāyām athecchase). Corresponds to the first four lines (a–d) of 5.29.35, a six-line verse in the critical edition; अबुद्ध्वा and तत्र are recension variants, kept.

Verse 42 (5.29.42)

येन कृच्छ्रात्पाण्डवानुज्जहार । तथाऽऽत्मानं नौरिव सागरौघात् । यत्राब्रवीत्सूतपुत्रः सभायां । कृष्णां स्थितां श्वशुराणां समीपे ॥

yena kṛcchrātpāṇḍavānujjahāra | tathā''tmānaṃ nauriva sāgaraughāt | yatrābravītsūtaputraḥ sabhāyāṃ | kṛṣṇāṃ sthitāṃ śvaśurāṇāṃ samīpe

by which she rescued the Pandavas from their plight, and herself as well, as a boat rescues from the ocean's flood — there, where the charioteer's son said in the assembly to Krishna, as she stood near her fathers-in-law:

Note on the text: Corresponds to 5.29.35ef + 5.29.36ab (Wikisource divides this passage two lines later than the critical edition).

Verse 43 (5.29.43)

न ते गतिर्विद्यते याज्ञसेनि । प्रपद्येथा धार्तराष्ट्रस्य वेश्म । पराजितास्ते पतयो न सन्ति । पतिं चान्यं भामिनि त्वं वृणीष्व ॥

na te gatirvidyate yājñaseni | prapadyethā dhārtarāṣṭrasya veśma | parājitāste patayo na santi | patiṃ cānyaṃ bhāmini tvaṃ vṛṇīṣva

"You have no refuge, daughter of Yajnasena; go to the house of Dhritarashtra's son. Your husbands are defeated and are husbands no more; choose another husband, proud lady."

Note on the text: Corresponds to lines c–f of 5.29.36; प्रपद्येथा (critical edition: prapadyedānīṃ) is a recension variant, kept.

Verse 44 (5.29.44)

यो बीभत्सोर्हृदये प्रोत आसी- । दस्थि छिन्दन्मर्मघाती सुघोरः । कर्णाच्छरो वाङ्मयस्तिग्मतेजाः । प्रतिष्ठितो हृदये फाल्गुनस्य ॥

yo bībhatsorhṛdaye prota āsī- | dasthi chindanmarmaghātī sughoraḥ | karṇāccharo vāṅmayastigmatejāḥ | pratiṣṭhito hṛdaye phālgunasya

That arrow of words from Karna, keen and dreadful, which pierced the heart of Bibhatsu, cutting to the bone and striking the vitals, remains lodged in Phalguna's heart.

Note on the text: Corrected वाङ्भयस् → वाङ्मयस् (misprint in Wikisource; भ for म; the critical edition reads vāṅmayas). The first two lines differ from the critical edition (5.29.37ab) — recension variants, kept.

Verse 45 (5.29.45)

कृष्णाजिनानि परिधित्समानान् । दुःशासनः कटुकान्यभ्यभाषत् । एते सर्वे षण्डतिला विनष्टाः । क्षयं गता नरकं दीर्घकालम् ॥

kṛṣṇājināni paridhitsamānān | duḥśāsanaḥ kaṭukānyabhyabhāṣat | ete sarve ṣaṇḍatilā vinaṣṭāḥ | kṣayaṃ gatā narakaṃ dīrghakālam

When they were about to put on black antelope skins, Duhshasana spoke bitter words: "All these are lost, like barren sesame seeds; they have gone to ruin, to hell, for a long time."

Verse 46 (5.29.46)

गान्धारराजः शकुनिर्निकृत्या । यदब्रवीद्द्यूतकाले स पार्थान् । पराजितो नकुलः किं तवास्ति । कृष्णया त्वं दीव्य वै याज्ञसेन्या । जानासि त्वं सञ्जय सर्वमेत- । द्द्यूते वाक्यं गर्ह्यमेवं यथोक्तम् ॥

gāndhārarājaḥ śakunirnikṛtyā | yadabravīddyūtakāle sa pārthān | parājito nakulaḥ kiṃ tavāsti | kṛṣṇayā tvaṃ dīvya vai yājñasenyā | jānāsi tvaṃ sañjaya sarvameta- | ddyūte vākyaṃ garhyamevaṃ yathoktam

What Shakuni, king of Gandhara, said deceitfully to the sons of Pritha at the time of the dicing — "Nakula is lost; what have you left? Now play with Krishna, the daughter of Yajnasena!" — all this you know, Sanjaya: such blameworthy words were spoken at the dicing.

Note on the text: Restored from the critical edition (5.29.39 and 5.29.40a, lines a–e here): Wikisource prints only the last line, द्यूते वाक्यं गर्ह्यमेवं यथोक्तम्, numbered "5-29-46f" after a run of blank rows, showing that the first five lines of a six-line verse were lost. The last line is Wikisource's own, a recension variant of 5.29.40b (dyūte 'vācyaṃ vākyam evaṃ yathoktam); its first akshara is written द्द्यू- here to carry the sandhi of एतद् from the restored line before it.

Verse 47 (5.29.47)

स्वयं त्वहं प्रार्थये तत्र गन्तुं । समाधातुं कार्यमेतद्विपन्नम् । जानासि त्वं धार्तराष्ट्रस्य मोहं । दुरात्मनः पापवशानुगस्य ॥

svayaṃ tvahaṃ prārthaye tatra gantuṃ | samādhātuṃ kāryametadvipannam | jānāsi tvaṃ dhārtarāṣṭrasya mohaṃ | durātmanaḥ pāpavaśānugasya

Yet I myself ask to go there, to set right this matter that has gone astray. You know the delusion of Dhritarashtra's son, that evil-hearted man who follows the sway of sin.

Note on the text: The first two lines are 5.29.40cd; the last two are not in the critical edition's constituted text (vulgate): they are star passage *0145, printed after 5.29.40d. Removed the stray quote marks (` … ') with which Wikisource brackets those two lines.

Verse 48 (5.29.48)

अहापयित्वा यदि पाण्डवार्थं । शमं कुरूणामपि चेच्छकेयम् । पुण्यं च मे स्याच्चरितं महोदयं । मुच्येरंश्च कुरवो मृत्युपाशात् ॥

ahāpayitvā yadi pāṇḍavārthaṃ | śamaṃ kurūṇāmapi cecchakeyam | puṇyaṃ ca me syāccaritaṃ mahodayaṃ | mucyeraṃśca kuravo mṛtyupāśāt

If, without giving up the Pandavas' interest, I could bring about peace among the Kurus, it would be a meritorious deed of mine and one of great good fortune, and the Kurus would be freed from the noose of death.

Verse 49 (5.29.49)

अपि मे वाचं भाषमाणस्य काव्यां । धर्मारामामर्थवतीमहिंस्राम् । अवेक्षेरन्धार्तराष्ट्राः समक्षं । मां च प्राप्तं कुरवः पूजयेयुः ॥

api me vācaṃ bhāṣamāṇasya kāvyāṃ | dharmārāmāmarthavatīmahiṃsrām | avekṣerandhārtarāṣṭrāḥ samakṣaṃ | māṃ ca prāptaṃ kuravaḥ pūjayeyuḥ

And perhaps, when I speak wise words that delight in dharma, full of meaning and free of violence, the sons of Dhritarashtra will heed them in my presence, and the Kurus will honour me when I come.

Verse 50 (5.29.50)

अतोऽन्यथा रथिना फाल्गुनेन । भीमेन चैवाहवदंशितेन । बलोत्सिक्तान्धार्तराष्ट्रांश्च विद्धि । प्रदह्यमानान्कर्मणा स्वेन पापान् ॥

ato'nyathā rathinā phālgunena | bhīmena caivāhavadaṃśitena | balotsiktāndhārtarāṣṭrāṃśca viddhi | pradahyamānānkarmaṇā svena pāpān

Otherwise, know that the sons of Dhritarashtra, swollen with pride in their strength, wicked as they are, will be burned up by their own deeds at the hands of Phalguna the chariot-fighter and Bhima armed for battle.

Verse 51 (5.29.51)

पराजितान्पाण्डवेयांस्तु वाचो । रौद्रा रूक्षा भाषते धार्तराष्ट्रः । गदाहस्तो भीमसेनोऽप्रमत्तो । दुर्योधनं स्मारयिता हि काले ॥

parājitānpāṇḍaveyāṃstu vāco | raudrā rūkṣā bhāṣate dhārtarāṣṭraḥ | gadāhasto bhīmaseno'pramatto | duryodhanaṃ smārayitā hi kāle

Dhritarashtra's son spoke cruel and harsh words to the defeated sons of Pandu; Bhimasena, mace in hand and watchful, will remind Duryodhana of them when the time comes.

Verse 52 (5.29.52)

सुयोधनो मन्युमयो महाद्रुमः । स्कन्धः कर्णः शकुनिस्तस्य शाखाः । दुःशासनः पुष्पफले समृद्धे । मूलं राजा धृतराष्ट्रोऽमनीषी ॥

suyodhano manyumayo mahādrumaḥ | skandhaḥ karṇaḥ śakunistasya śākhāḥ | duḥśāsanaḥ puṣpaphale samṛddhe | mūlaṃ rājā dhṛtarāṣṭro'manīṣī

Suyodhana is a great tree made of wrath: Karna is its trunk, Shakuni its branches, Duhshasana its abundant flowers and fruit, and the unwise King Dhritarashtra its root.

Note on the text: Corrected पुष्कफले → पुष्पफले (misprint in Wikisource; क for प; the critical edition reads puṣpaphale, as does the next verse).

Verse 53 (5.29.53)

युधिष्ठिरो धर्ममयो महाद्रुमः । स्कन्धोऽर्जुनो भीमसेनोऽस्य शाखाः । माद्रीपुत्रौ पुष्पफले समृद्धे । मूलं त्वहं ब्रह्म च ब्राह्मणाश्च ॥

yudhiṣṭhiro dharmamayo mahādrumaḥ | skandho'rjuno bhīmaseno'sya śākhāḥ | mādrīputrau puṣpaphale samṛddhe | mūlaṃ tvahaṃ brahma ca brāhmaṇāśca

Yudhishthira is a great tree made of dharma: Arjuna is its trunk, Bhimasena its branches, the two sons of Madri its abundant flowers and fruit, and I, the Veda and the brahmins are its root.

Verse 54 (5.29.54)

वनं राजा धृतराष्ट्रः सपुत्रः । सिंहा वने सञ्जय पाण्डवेयाः । सिंहाभिगुप्तं न वनं विनश्येत् । सिंहो न नश्येत वनाभिगुप्तः ॥

vanaṃ rājā dhṛtarāṣṭraḥ saputraḥ | siṃhā vane sañjaya pāṇḍaveyāḥ | siṃhābhiguptaṃ na vanaṃ vinaśyet | siṃho na naśyeta vanābhiguptaḥ

King Dhritarashtra with his sons is the forest, Sanjaya; the sons of Pandu are the lions in the forest. A forest guarded by lions does not perish, and a lion guarded by the forest does not perish.

Note on the text: The first two lines correspond to 5.29.47ab, with सिंहा (lions) for vyāghrā (tigers); the last two are not in the critical edition's constituted text (vulgate): they are star passage *0148, printed after 5.29.47b. Removed the stray quote mark (`) with which Wikisource opens this bracketed passage.

Verse 55 (5.29.55)

निर्वनो वध्यते सिंहो निःसिंहं वध्यते वनम् । तस्मात्सिंहो वनं रक्षेद्वनं सिंहं च पालयेत् ॥

nirvano vadhyate siṃho niḥsiṃhaṃ vadhyate vanam | tasmātsiṃho vanaṃ rakṣedvanaṃ siṃhaṃ ca pālayet

Without the forest the lion is killed; without the lion the forest is cut down. Therefore the lion should guard the forest, and the forest shelter the lion.

Note on the text: Not in the critical edition (found in the vulgate recension); it is a version of 5.29.48 with lions in place of tigers, found nowhere in the critical edition or its star passages. Removed the stray quote mark (') with which Wikisource closes this bracketed passage.

Verse 56 (5.29.56)

वनं राजा धृतराष्ट्रो वने व्याघ्राश्च पाण्डवाः । मा वनं छिन्धि सव्याघ्रं व्याघ्रा नेशुर्वनं विना ॥

vanaṃ rājā dhṛtarāṣṭro vane vyāghrāśca pāṇḍavāḥ | mā vanaṃ chindhi savyāghraṃ vyāghrā neśurvanaṃ vinā

King Dhritarashtra is the forest, and the Pandavas are the tigers in the forest. Do not cut down the forest with its tigers; without the forest the tigers perish.

Note on the text: Corrected धृतराष्ट्रः वने → धृतराष्ट्रो वने (misprint in Wikisource; visarga sandhi before व; star passage *0149 reads dhṛtarāṣṭro vane). The first line is not in the critical edition's constituted text (vulgate): it is star passage *0149, printed after 5.29.47b; the second line corresponds, as a recension variant, to 5.29.47cd (mā vanaṃ chindhi savyāghraṃ mā vyāghrān nīnaśo vanāt).

Verse 57 (5.29.57)

निर्वनो वध्यते व्याघ्रो निर्व्याघ्रं छिद्यते वनम् । तस्माद्व्याघ्रो वनं रक्षेद्वनं व्याघ्रं च पालयेत् ॥

nirvano vadhyate vyāghro nirvyāghraṃ chidyate vanam | tasmādvyāghro vanaṃ rakṣedvanaṃ vyāghraṃ ca pālayet

Without the forest the tiger is killed; without the tiger the forest is cut down. Therefore the tiger should guard the forest, and the forest shelter the tiger.

Note on the text: Corrected रक्षेद्वयं → रक्षेद्वनं (misprint in Wikisource; य for न; the critical edition reads vanaṃ vyāghraṃ ca pālayet).

Verse 58 (5.29.58)

लताधर्मा धार्तराष्ट्राः सालाः सञ्जय पाण्डवाः । न लता वर्धते जातु महाद्रुममनाश्रिता ॥

latādharmā dhārtarāṣṭrāḥ sālāḥ sañjaya pāṇḍavāḥ | na latā vardhate jātu mahādrumamanāśritā

The sons of Dhritarashtra are like creepers, Sanjaya, and the Pandavas like sal trees; a creeper never grows without clinging to a great tree.

Verse 59 (5.29.59)

स्थिताः शुश्रूषितुं पार्थाः स्थिता योद्धुमरिन्दमाः । यत्कृत्यं धृतराष्ट्रस्य तत्करोतु नराधिपः ॥

sthitāḥ śuśrūṣituṃ pārthāḥ sthitā yoddhumarindamāḥ | yatkṛtyaṃ dhṛtarāṣṭrasya tatkarotu narādhipaḥ

The sons of Pritha stand ready to serve, and these tamers of foes stand ready to fight. Let the king, lord of men, do whatever Dhritarashtra ought to do.

Verse 60 (5.29.60)

स्थिताः शमे महात्मानः पाण्डवा धर्मचारिणः । योधाः समर्थास्तद्विद्वन्नाचक्षीथा यथातथम् ॥

sthitāḥ śame mahātmānaḥ pāṇḍavā dharmacāriṇaḥ | yodhāḥ samarthāstadvidvannācakṣīthā yathātatham

The great-souled Pandavas, who walk in dharma, stand ready for peace — and they are warriors well able to fight. Tell this, wise man, just as it is.