Yudhishthira Asks Krishna to Go to the Kurus

Verse 1 (5.71.1)

प्रयाते सञ्जये साधौ कौरवान्प्रति वै तदा । किं चक्रुः पाण्डवास्तत्र मम पूर्वपितामहाः ॥

prayāte sañjaye sādhau kauravānprati vai tadā | kiṃ cakruḥ pāṇḍavāstatra mama pūrvapitāmahāḥ

When the good Sanjaya had set out for the Kauravas, what did the Pandavas, my great-grandfathers, do then?

Note on the text: The speaker heading "जनमेजय उवच" (sic, for उवाच; printed on the page as its own row, 5-71-1x) had slipped into the text as a first line; removed it and made Janamejaya the speaker, and removed the stray backtick. Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it in its apparatus as the star passage 5.70.1*0366, lines 1–2 (reading pāṇḍavān prati for कौरवान्प्रति).

Verse 2 (5.71.2)

एतत्सर्वं द्विजश्रेष्ठ विस्तरं मम सत्तम । कथयस्व प्रयत्नेन श्रोतुमिच्छामि पण्डित ॥

etatsarvaṃ dvijaśreṣṭha vistaraṃ mama sattama | kathayasva prayatnena śrotumicchāmi paṇḍita

Tell me all of this in full and with care, best of the twice-born, most excellent one; I wish to hear it, learned sir.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension). Line 1 corresponds to the star passage 5.70.1*0366, line 3 (etat sarvaṃ dvijaśreṣṭha śrotum icchāmi śaṃsa me); line 2 is not in the critical edition at all.

Verse 3 (5.71.3)

सञ्जये प्रतियाते तु धर्मराजो युधिष्ठिरः । अर्जुनं भीमसेनं च माद्रीपुत्रौ च भारत ॥

sañjaye pratiyāte tu dharmarājo yudhiṣṭhiraḥ | arjunaṃ bhīmasenaṃ ca mādrīputrau ca bhārata

When Sanjaya had gone back, O Bharata, Yudhishthira, the king of dharma, spoke to Arjuna, to Bhimasena, to the two sons of Madri,

Note on the text: Line 1 is the critical edition's 5.70.1a; line 2 is its star passage 5.70.1b*0367, line 1 (reading bhrātarau for भारत).

Verse 4 (5.71.4)

विराटं द्रुपदं चैव केकयानां महारथान् । अब्रवीदुपसङ्गम्य शङ्खचक्रगदाधरम् । अभियाचामहे गत्वा प्रयातुं कुरुसंसदम् ॥

virāṭaṃ drupadaṃ caiva kekayānāṃ mahārathān | abravīdupasaṅgamya śaṅkhacakragadādharam | abhiyācāmahe gatvā prayātuṃ kurusaṃsadam

to Virata and Drupada, and to the great chariot-warriors of the Kekayas. He said: “Let us go to the bearer of the conch, discus and mace and entreat him to set out for the assembly of the Kurus,

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it in its apparatus as the star passage 5.70.1b*0367, lines 2–4 (reading virāṭadrupadau … mahāratham). Corrected अब्रुवीदुपसङ्गम्य → अब्रवीदुपसङ्गम्य (misprint in Wikisource; अब्रुवीत् is not a form, the apparatus reads abravīd upasaṃgamya).

Verse 5 (5.71.5)

यथा भीष्मेण द्रोणेन बाह्लीकेन च धीमता । अन्यैश्च कुरुभिः सार्धं न युध्येमहि संयुगे ॥

yathā bhīṣmeṇa droṇena bāhlīkena ca dhīmatā | anyaiśca kurubhiḥ sārdhaṃ na yudhyemahi saṃyuge

so that we need not fight in battle against Bhishma, Drona, the wise Bahlika and the other Kurus.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it in its apparatus as the star passage 5.70.1b*0367, lines 5–6. Speaker: the whole verse is Yudhishthira's direct speech (begun in the previous verse), with no printed heading.

Verse 6 (5.71.6)

एष नः प्रथमः कल्प एतन्नः श्रेय उत्तमम् । एवमुक्ताः सुमनसस्तेऽभिजग्मुर्जनार्दनम् ॥

eṣa naḥ prathamaḥ kalpa etannaḥ śreya uttamam | evamuktāḥ sumanasaste'bhijagmurjanārdanam

This is our first course, and our highest good.” So addressed, they went in good heart to Janardana,

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it in its apparatus as the star passage 5.70.1b*0367, lines 7–8 (reading evam uktvā for एवमुक्ताः). Corrected एतन्निश्रेय → एतन्नः श्रेय (misprint in Wikisource; निश्रेय is not a word, the apparatus reads etan naḥ śreya uttamam). Line 1 is Yudhishthira's speech, line 2 narration.

Verse 7 (5.71.7)

पाण्डवैः सह राजानो मरुत्वन्त इवामराः । तदा च दुःसहाः सर्वे सदस्यास्ते नरर्षभाः ॥

pāṇḍavaiḥ saha rājāno marutvanta ivāmarāḥ | tadā ca duḥsahāḥ sarve sadasyāste nararṣabhāḥ

the kings together with the Pandavas, like the immortals with the Maruts; and with them went all those members of the assembly, bulls among men, not to be withstood.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it in its apparatus as the star passage 5.70.1b*0367, lines 9–10 (reading marutvantam ivāmarāḥ and sadasyaiś ca).

Verse 8 (5.71.8)

जनार्दनं समासाद्य कुन्तीपुत्रो युधिष्ठिरः । अब्रवीत्परवीरघ्नं दाशार्हं पाण्डुनन्दनः ॥

janārdanaṃ samāsādya kuntīputro yudhiṣṭhiraḥ | abravītparavīraghnaṃ dāśārhaṃ pāṇḍunandanaḥ

Coming up to Janardana, Yudhishthira, son of Kunti, the joy of Pandu's line, spoke to the Dasharha, slayer of enemy heroes:

Note on the text: Line 1 is not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it in its apparatus as the star passage 5.70.1b*0368. Line 2 stands in place of the critical edition's 5.70.1c (abhyabhāṣata dāśārham ṛṣabhaṃ sarvasātvatām), sharing only दाशार्हम्. Corrected परवीरध्नं → परवीरघ्नं (misprint in Wikisource; ध्न for घ्न). Removed a stray wiki quote mark (।।') after the verse.

Verse 9 (5.71.9)

अयं स कालः संप्राप्तो मित्राणां मित्रवत्सल । न च त्वदन्यं पश्यामि यो न आपत्सु तारयेत् ॥

ayaṃ sa kālaḥ saṃprāpto mitrāṇāṃ mitravatsala | na ca tvadanyaṃ paśyāmi yo na āpatsu tārayet

This is the time that has come for friends, you who love your friends; and I see no one but you who can carry us through our troubles.

Note on the text: Speaker: Yudhishthira's direct speech (introduced by अब्रवीत् in the previous verse); the page prints no heading, and the input carried Vaishampayana over.

Verse 10 (5.71.10)

त्वां हि माधवमाश्रित्य निर्भया मोघदर्पितम् । धार्तराष्ट्रं सहामात्यं स्वयं समनुयुङ्क्ष्महे ॥

tvāṃ hi mādhavamāśritya nirbhayā moghadarpitam | dhārtarāṣṭraṃ sahāmātyaṃ svayaṃ samanuyuṅkṣmahe

For, relying on you, Madhava, we will fearlessly press our claim ourselves upon the vainly proud son of Dhritarashtra and his ministers.

Note on the text: Speaker: Yudhishthira's direct speech, no printed heading.

Verse 11 (5.71.11)

यथा हि सर्वास्वापत्सु पासि वृष्णीनरिन्दम् । तथा ते पाण्डवा रक्ष्याः पाह्यस्मान्महतो भयात् ॥

yathā hi sarvāsvāpatsu pāsi vṛṣṇīnarindam | tathā te pāṇḍavā rakṣyāḥ pāhyasmānmahato bhayāt

Just as you protect the Vrishnis in every danger, tamer of foes, so must you protect the Pandavas. Save us from this great peril.

Note on the text: Speaker: Yudhishthira's direct speech, no printed heading.

Verse 12 (5.71.12)

अयमस्मि महाबाहो ब्रूहि यत्ते विवक्षितम् । करिष्यामि हि तत्सर्वं यत्त्वं वक्ष्यसि भारत ॥

ayamasmi mahābāho brūhi yatte vivakṣitam | kariṣyāmi hi tatsarvaṃ yattvaṃ vakṣyasi bhārata

Here I am, mighty-armed one. Tell me what you wish to say. Whatever you ask of me, Bharata, I will do all of it.

Verse 13 (5.71.13)

श्रुतं ते धृतराष्ट्रस्य सपुत्रस्य चिकीर्षितम् । एतद्धि सकलं कृष्ण सञ्जयो मां यदब्रवीत् ॥

śrutaṃ te dhṛtarāṣṭrasya saputrasya cikīrṣitam | etaddhi sakalaṃ kṛṣṇa sañjayo māṃ yadabravīt

You have heard what Dhritarashtra and his sons mean to do; for all of this, Krishna, is what Sanjaya told me.

Verse 14 (5.71.14)

मृदुपूर्वं साममिश्रं सममुग्रं च माधव । न कृतं न्यायमास्थाय गर्हिताश्च ततो वयम् ॥

mṛdupūrvaṃ sāmamiśraṃ samamugraṃ ca mādhava | na kṛtaṃ nyāyamāsthāya garhitāśca tato vayam

It was gentle at the start and mixed with conciliation, yet harsh at the same time, Madhava. Nothing was done on the ground of justice, and it is we who are blamed for it.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it in its apparatus as the star passage 5.70.6*0370, placed before 5.70.6 (reading sāntvam ugraṃ and na tu tan nyāyam). Corrected न कतृं → न कृतं (misprint in Wikisource; कतृं is not a word, the vowel sign has shifted from क to त). Removed stray wiki marks (` … ।।').

Verse 15 (5.71.15)

तन्मतं धृतराष्ट्रस्य सोऽस्यात्मा विवृतान्तरः । यथोक्तं दूत आचष्टे वध्यः स्यादन्यथा ब्रुवन् ॥

tanmataṃ dhṛtarāṣṭrasya so'syātmā vivṛtāntaraḥ | yathoktaṃ dūta ācaṣṭe vadhyaḥ syādanyathā bruvan

That is Dhritarashtra's mind; in it his very self is laid bare. An envoy reports what he has been told to say; if he spoke otherwise he would deserve death.

Verse 16 (5.71.16)

अप्रदानेन राज्यस्य शान्तिमस्मासु मार्गति । लुब्धः पापेन मनसा चरन्नसममात्मनः ॥

apradānena rājyasya śāntimasmāsu mārgati | lubdhaḥ pāpena manasā carannasamamātmanaḥ

He seeks peace with us without handing back the kingdom, greedy and sinful of mind, dealing with us as no equal of his own.

Verse 17 (5.71.17)

यत्तद्द्वादशवर्षाणि वनेषु ह्युषिता वयम् । छद्मना शरदं चैकां धृतराष्ट्रस्य शासनात् ॥

yattaddvādaśavarṣāṇi vaneṣu hyuṣitā vayam | chadmanā śaradaṃ caikāṃ dhṛtarāṣṭrasya śāsanāt

We lived for twelve years in the forests, and for one year in disguise, at Dhritarashtra's bidding,

Verse 18 (5.71.18)

स्थाता नः समये तस्मिन्धृतराष्ट्र इति प्रभो । नाहास्म समयं कृष्ण तद्धि नो ब्राह्मणा विदुः ॥

sthātā naḥ samaye tasmindhṛtarāṣṭra iti prabho | nāhāsma samayaṃ kṛṣṇa taddhi no brāhmaṇā viduḥ

trusting, my lord, that Dhritarashtra would hold to that agreement with us. We did not break the agreement, Krishna; the brahmins know this of us.

Verse 19 (5.71.19)

गृद्धो राजा धृतराष्ट्रः स्वधर्मं नानुपश्यति । वश्यत्वात्पुत्रगृद्धित्वान्मन्दस्यान्वेति शासनं ॥

gṛddho rājā dhṛtarāṣṭraḥ svadharmaṃ nānupaśyati | vaśyatvātputragṛddhitvānmandasyānveti śāsanaṃ

The greedy King Dhritarashtra does not look to his own duty; being under another's control and grasping for his son, he follows the orders of that fool.

Verse 20 (5.71.20)

सुयोधनमते तिष्ठन्राजाऽस्मासु जनार्दन । मिथ्याचरति लुब्धः संश्चरन्हि प्रियमात्मनः ॥

suyodhanamate tiṣṭhanrājā'smāsu janārdana | mithyācarati lubdhaḥ saṃścaranhi priyamātmanaḥ

Holding to Suyodhana's counsel, Janardana, the king deals falsely with us, greedy as he is, pursuing only what pleases himself.

Verse 21 (5.71.21)

इतो दुःखतरं किं नु यदहं मातरं ततः । संविधातुं न शक्नोमि मित्राणां वा जनार्दन ॥

ito duḥkhataraṃ kiṃ nu yadahaṃ mātaraṃ tataḥ | saṃvidhātuṃ na śaknomi mitrāṇāṃ vā janārdana

What could be more painful than this, Janardana, that I cannot provide for my mother, nor for my friends?

Verse 22 (5.71.22)

काशिभिश्चेदिपाञ्चालैर्मत्स्यैश्च मधुसूदन । भवता चैव नाथेन पञ्च ग्रामा वृता मया ॥

kāśibhiścedipāñcālairmatsyaiśca madhusūdana | bhavatā caiva nāthena pañca grāmā vṛtā mayā

With the Kashis, the Chedis, the Panchalas and the Matsyas, Madhusudana, and with you as our protector, I asked for five villages:

Verse 23 (5.71.23)

अविस्थलं वृकस्थलं माकन्दी वारणावतम् । अवसानं च गोविन्द कंचिदेवात्र पञ्चमम् ॥

avisthalaṃ vṛkasthalaṃ mākandī vāraṇāvatam | avasānaṃ ca govinda kaṃcidevātra pañcamam

Avisthala, Vrikasthala, Makandi and Varanavata, and for the fifth, Govinda, any place at all to live in.

Note on the text: Corrected पञ्चम् → पञ्चमम् (misprint in Wikisource; a dropped akshara leaves the line a syllable short, critical edition pañcamam). The critical edition names the first and third places Kushasthala and Asandi; Wikisource's Avisthala and Makandi are kept.

Verse 24 (5.71.24)

पञ्च नस्तात दीयन्तां ग्रामा वा नगराणि वा । वसेम सहिता येषु मा च नो भरता नशन् ॥

pañca nastāta dīyantāṃ grāmā vā nagarāṇi vā | vasema sahitā yeṣu mā ca no bharatā naśan

Let five villages or towns be given to us, my friend, where we may live together, and let the Bharatas not perish on our account.

Verse 25 (5.71.25)

न च तानपि दुष्टात्मा धार्तराष्ट्रोऽनुमन्यते । स्वाम्यमात्मनि मत्वाऽसावतो दुःखतरं नु किं ॥

na ca tānapi duṣṭātmā dhārtarāṣṭro'numanyate | svāmyamātmani matvā'sāvato duḥkhataraṃ nu kiṃ

But the evil-minded son of Dhritarashtra will not agree even to these, holding that all lordship is his alone. What could be more painful than this?

Verse 26 (5.71.26)

कुले जातस्य वृद्धस्य परवित्तेषु गृद्ध्यतः । लोभः प्रज्ञानमाहन्ति प्रज्ञा हन्ति हता ह्रियं ॥

kule jātasya vṛddhasya paravitteṣu gṛddhyataḥ | lobhaḥ prajñānamāhanti prajñā hanti hatā hriyaṃ

When a man born in a good family and grown old covets the wealth of others, greed destroys his judgement, and judgement destroyed destroys his sense of shame.

Verse 27 (5.71.27)

ह्रीर्हता बाधते धर्मं धर्मो हन्ति हतः श्रियम् । श्रीर्हता पुरुषं हन्ति पुरुषस्याधनं वधः ॥

hrīrhatā bādhate dharmaṃ dharmo hanti hataḥ śriyam | śrīrhatā puruṣaṃ hanti puruṣasyādhanaṃ vadhaḥ

Shame destroyed undermines dharma; dharma destroyed ruins prosperity; prosperity destroyed ruins the man. For a man, poverty is death.

Note on the text: Corrected पुरुषस्याधं → पुरुषस्याधनं (misprint in Wikisource; a dropped akshara leaves the line a syllable short; अधनम् "poverty" agrees with अधनात् in the next verse; the critical edition reads the synonym asvatā).

Verse 28 (5.71.28)

अधनाद्धि निवर्तन्ते ज्ञातयः सुहृदो द्विजाः । अपुष्पादफलाद्वृक्षाद्यथा कृष्ण पतत्रिणः ॥

adhanāddhi nivartante jñātayaḥ suhṛdo dvijāḥ | apuṣpādaphalādvṛkṣādyathā kṛṣṇa patatriṇaḥ

From a poor man kinsmen, friends and brahmins turn away, Krishna, as birds leave a tree that bears no flowers and no fruit.

Verse 29 (5.71.29)

एतच्च मरणं तात उन्मत्तपतितादिव । ज्ञातयो विनिवर्तन्ते प्रेतसत्वादिवासवः ॥

etacca maraṇaṃ tāta unmattapatitādiva | jñātayo vinivartante pretasatvādivāsavaḥ

And this is death, my friend, that kinsmen turn away from one as from a madman or an outcaste, as the life-breaths leave a man whose spirit has departed.

Verse 30 (5.71.30)

नातः पापीयसीं कांचिदवस्थां शम्बरोऽब्रवीत् । यत्र नैवाऽद्य न प्रातर्भोजनं प्रतिदृश्यते ॥

nātaḥ pāpīyasīṃ kāṃcidavasthāṃ śambaro'bravīt | yatra naivā'dya na prātarbhojanaṃ pratidṛśyate

Shambara said there is no state worse than this, where no meal is to be seen either today or tomorrow morning.

Verse 31 (5.71.31)

धनमाहुः परं धर्मं धने सर्वं प्रतिष्ठितम् । जीवन्ति धनिनो लोके मृता ये त्वधना नराः ॥

dhanamāhuḥ paraṃ dharmaṃ dhane sarvaṃ pratiṣṭhitam | jīvanti dhanino loke mṛtā ye tvadhanā narāḥ

Wealth, they say, is the highest dharma; on wealth everything rests. The wealthy are the ones who live in this world; men without wealth are as good as dead.

Verse 32 (5.71.32)

ये धनादपकर्षन्ति नरं स्वबलमास्थिताः । ते धर्ममर्थं कामं च प्रमथ्नन्ति नरं च तम् ॥

ye dhanādapakarṣanti naraṃ svabalamāsthitāḥ | te dharmamarthaṃ kāmaṃ ca pramathnanti naraṃ ca tam

Those who, relying on their own strength, drag a man down from his wealth destroy his dharma, his prosperity and his pleasures, and the man himself.

Verse 33 (5.71.33)

एतामवस्थां प्राप्यैके मरणं वव्रिरे जनाः । ग्रामायैके वनायैके नाशायैके प्रवव्रजुः ॥

etāmavasthāṃ prāpyaike maraṇaṃ vavrire janāḥ | grāmāyaike vanāyaike nāśāyaike pravavrajuḥ

Having come to this state, some men have chosen death; some have gone off to a village, some to the forest, and some to their ruin.

Verse 34 (5.71.34)

उन्मादमेके पुष्यन्ति यान्त्यन्ये द्विषतां वशम् । दास्यमेके च गच्छन्ति परेषामर्थहेतुना ॥

unmādameke puṣyanti yāntyanye dviṣatāṃ vaśam | dāsyameke ca gacchanti pareṣāmarthahetunā

Some sink into madness, others fall into the power of their enemies, and some go into servitude to others for the sake of money.

Verse 35 (5.71.35)

आपदेवास्य मरणात्पुरुषस्य गरीयसी । श्रियो विनाशस्तद्ध्यस्य निमित्तं धर्मकामयोः ॥

āpadevāsya maraṇātpuruṣasya garīyasī | śriyo vināśastaddhyasya nimittaṃ dharmakāmayoḥ

For a man, misfortune weighs heavier than death — and misfortune is the loss of fortune, since fortune is the means of his dharma and his pleasures.

Verse 36 (5.71.36)

यदस्य धर्म्यं मरणं शाश्वतं लोकवर्त्मवत् । समन्तात्सर्वभूतानां न तदत्येति कश्चन ॥

yadasya dharmyaṃ maraṇaṃ śāśvataṃ lokavartmavat | samantātsarvabhūtānāṃ na tadatyeti kaścana

Death, which is natural for him, is everlasting, like the common road of the world; no creature anywhere passes beyond it.

Verse 37 (5.71.37)

न तथा बाध्यते कृष्ण प्रकृत्या निर्धनो जनः । यथा भद्रां श्रियं प्राप्य तया हीनः सुखैधितः ॥

na tathā bādhyate kṛṣṇa prakṛtyā nirdhano janaḥ | yathā bhadrāṃ śriyaṃ prāpya tayā hīnaḥ sukhaidhitaḥ

A man who is poor by birth is not so tormented, Krishna, as one who has won great fortune and grown up in comfort, and then lost it.

Verse 38 (5.71.38)

स तदाऽऽत्मापराधेन संप्राप्तो व्यसनं महत् । सेन्द्रान्गर्हयते देवान्नात्मानं च कथंचन ॥

sa tadā''tmāparādhena saṃprāpto vyasanaṃ mahat | sendrāngarhayate devānnātmānaṃ ca kathaṃcana

Fallen into great distress through his own fault, he then blames the gods, Indra and all, and never himself.

Verse 39 (5.71.39)

न चास्य सर्वशास्त्राणि प्रभवन्ति निबर्हणे । सोऽभिक्रुध्यति भृत्यानां सुहृदश्चाभ्यसूयति ॥

na cāsya sarvaśāstrāṇi prabhavanti nibarhaṇe | so'bhikrudhyati bhṛtyānāṃ suhṛdaścābhyasūyati

Not all the scriptures can remove his distress; he flies into rage at his servants and is spiteful toward his friends.

Note on the text: Corrected सर्वशास्राणि → सर्वशास्त्राणि (misprint in Wikisource; dropped त, critical edition sarvaśāstrāṇi) and सोऽभिक्रुध्याति → सोऽभिक्रुध्यति (misprint; क्रुध्याति is not a form, critical edition so 'bhikrudhyati).

Verse 40 (5.71.40)

तत्तदा मन्युरेवैति स भूयः संप्रमुह्यति । स मोहवशमापन्नः क्रूरं कर्म निषेवते ॥

tattadā manyurevaiti sa bhūyaḥ saṃpramuhyati | sa mohavaśamāpannaḥ krūraṃ karma niṣevate

Then anger alone takes hold of him and he is all the more bewildered; overcome by delusion, he turns to cruel deeds.

Verse 41 (5.71.41)

पापकर्मतया चैव सङ्करं तेन पुष्यति । सङ्करो नरकायैव सा काष्ठा पापकर्मणाम् ॥

pāpakarmatayā caiva saṅkaraṃ tena puṣyati | saṅkaro narakāyaiva sā kāṣṭhā pāpakarmaṇām

Through his sinful conduct he spreads the mixing of the social orders; and that mixing leads only to hell — that is the final end of sinful deeds.

Verse 42 (5.71.42)

न चेत्प्रबुध्यते कृष्ण नरकायैव गच्छति । तस्य प्रबोधः प्रज्ञैव प्रज्ञाचक्षुस्तरिष्यति ॥

na cetprabudhyate kṛṣṇa narakāyaiva gacchati | tasya prabodhaḥ prajñaiva prajñācakṣustariṣyati

If he does not awaken, Krishna, he goes straight to hell. His awakening is wisdom alone; with the eye of wisdom he will cross over.

Verse 43 (5.71.43)

प्रज्ञालाभे हि पुरुषः शास्त्राण्येवान्ववेक्षते । शास्त्रनिष्ठः पुनर्धर्मं तस्य ह्रीरङ्गमुत्तमम् ॥

prajñālābhe hi puruṣaḥ śāstrāṇyevānvavekṣate | śāstraniṣṭhaḥ punardharmaṃ tasya hrīraṅgamuttamam

For when a man gains wisdom he looks to the scriptures; grounded in the scriptures he turns again to dharma, and shame is its finest limb.

Verse 44 (5.71.44)

ह्रीमान्हि पापं प्रद्वेष्टि तस्य श्रीरभिवर्धते । श्रीमान्स यावद्भवति तावद्भवति पूरुषः ॥

hrīmānhi pāpaṃ pradveṣṭi tasya śrīrabhivardhate | śrīmānsa yāvadbhavati tāvadbhavati pūruṣaḥ

The man who has shame hates sin, and his fortune grows; and only so long as he has fortune is he truly a man.

Verse 45 (5.71.45)

धर्मनित्यः प्रशान्तात्मा कार्ययोगवहः सदा । नाधर्मे कुरुते बुद्धिं न च पापे प्रवर्तते ॥

dharmanityaḥ praśāntātmā kāryayogavahaḥ sadā | nādharme kurute buddhiṃ na ca pāpe pravartate

Ever intent on dharma, calm of mind, always carrying the burden of his duties, he does not set his mind on what is wrong, nor does he engage in sin.

Verse 46 (5.71.46)

अह्रीको वा विमूढो वा नैव स्त्री न पुनः पुमान् । नास्याधिकारो धर्मेऽस्ति यथा शूद्रस्तथैव सः ॥

ahrīko vā vimūḍho vā naiva strī na punaḥ pumān | nāsyādhikāro dharme'sti yathā śūdrastathaiva saḥ

The shameless or the deluded man is neither woman nor man; he has no title to dharma, and is just like a shudra.

Verse 47 (5.71.47)

ह्रीमानवति देवांश्च पितॄनात्मानमेव च । तेनामृतत्वं व्रजति सा काष्ठा पुण्यकर्मणाम् ॥

hrīmānavati devāṃśca pitṝnātmānameva ca | tenāmṛtatvaṃ vrajati sā kāṣṭhā puṇyakarmaṇām

The man who has shame sustains the gods, the ancestors and himself as well; by it he attains immortality — that is the final end of meritorious deeds.

Verse 48 (5.71.48)

तदिदं मयि ते दृष्टं प्रत्यक्षं मधुसूदन । यथा राज्यात्परिभ्रष्टो वसामि वसतीरिमाः ॥

tadidaṃ mayi te dṛṣṭaṃ pratyakṣaṃ madhusūdana | yathā rājyātparibhraṣṭo vasāmi vasatīrimāḥ

All this you have seen with your own eyes in me, Madhusudana: how, cast out of my kingdom, I live in these dwellings.

Verse 49 (5.71.49)

ते वयं न श्रियं हातुमलं न्यायेन केनचित् । अत्र नो यतमानानां वधश्चेदपि साधु तत् ॥

te vayaṃ na śriyaṃ hātumalaṃ nyāyena kenacit | atra no yatamānānāṃ vadhaścedapi sādhu tat

By no rule of right can we give up our royal fortune; if we are killed striving for it here, even that is well.

Verse 50 (5.71.50)

तत्र नः प्रथमः कल्पो यद्वयं ते च माधव । प्रशान्ताः समभूताश्च श्रियं तामश्नुवीमहि ॥

tatra naḥ prathamaḥ kalpo yadvayaṃ te ca mādhava | praśāntāḥ samabhūtāśca śriyaṃ tāmaśnuvīmahi

Here our first course, Madhava, is that we and they, at peace and on an equal footing, should share that fortune.

Note on the text: Corrected तामश्रुवीमहि → तामश्नुवीमहि (misprint in Wikisource; श्रु for श्नु, critical edition aśnuvīmahi).

Verse 51 (5.71.51)

तत्रैषा परमा काष्ठा रौद्रकर्मक्षयोदया । यद्वयं कौरवान्हत्वा तानि राष्ट्राण्यवाप्नुमः ॥

tatraiṣā paramā kāṣṭhā raudrakarmakṣayodayā | yadvayaṃ kauravānhatvā tāni rāṣṭrāṇyavāpnumaḥ

The other extreme, which springs from cruel deeds and destruction, is that we kill the Kauravas and take those kingdoms.

Verse 52 (5.71.52)

ये पुनः स्युरसंबद्धा अनार्याः कृष्ण शत्रवः । तेषामप्यवधः कार्यः किंपुनर्ये स्युरीदृशाः ॥

ye punaḥ syurasaṃbaddhā anāryāḥ kṛṣṇa śatravaḥ | teṣāmapyavadhaḥ kāryaḥ kiṃpunarye syurīdṛśāḥ

Even enemies who are no kin of ours and are base men, Krishna, should be spared; how much more those who are such as these!

Verse 53 (5.71.53)

ज्ञातयश्चैव भूयिष्ठाः सहाया गुरवश्च नः । तेषां वधोऽतिपापीयान्किं नु युद्धेऽस्ति शोभनम् ॥

jñātayaścaiva bhūyiṣṭhāḥ sahāyā guravaśca naḥ | teṣāṃ vadho'tipāpīyānkiṃ nu yuddhe'sti śobhanam

Most of them are our kinsmen, our allies and our elders; killing them would be the gravest sin. What good is there in war?

Verse 54 (5.71.54)

पापः क्षत्रियधर्मोऽयं वयं च क्षत्रबन्धवः । स नः स्वधर्मोऽधर्मो वा वृत्तिरन्या विगर्हिता ॥

pāpaḥ kṣatriyadharmo'yaṃ vayaṃ ca kṣatrabandhavaḥ | sa naḥ svadharmo'dharmo vā vṛttiranyā vigarhitā

Sinful is this law of the kshatriyas, and we are kshatriyas by birth. Right or wrong, it is our own duty; any other way of living is condemned for us.

Verse 55 (5.71.55)

शूद्रः करोति शुश्रूषां वैश्या वै पण्यजीविकाः । वयं वधेन जीवामः कपालं ब्राह्मणैर्वृतम् ॥

śūdraḥ karoti śuśrūṣāṃ vaiśyā vai paṇyajīvikāḥ | vayaṃ vadhena jīvāmaḥ kapālaṃ brāhmaṇairvṛtam

The shudra lives by service, the vaishyas by trade; we live by killing, and the brahmins have chosen the begging bowl.

Note on the text: Corrected वैश्मा → वैश्या (misprint in Wikisource; म for य, critical edition vaiśyāḥ).

Verse 56 (5.71.56)

क्षत्रियः क्षत्रियं हन्ति मत्स्यो मत्स्येन जीवति । श्वा श्वानं हन्ति दाशार्ह पश्य धर्मो यथागतः ॥

kṣatriyaḥ kṣatriyaṃ hanti matsyo matsyena jīvati | śvā śvānaṃ hanti dāśārha paśya dharmo yathāgataḥ

Kshatriya kills kshatriya, fish lives on fish, dog kills dog, Dasharha. See how dharma has come down to us!

Verse 57 (5.71.57)

युद्धे कृष्ण कलिर्नित्यं प्राणाः सीदन्ति संयुगे । बलं तु नीतिमाधाय युध्ये जयपराजयौ ॥

yuddhe kṛṣṇa kalirnityaṃ prāṇāḥ sīdanti saṃyuge | balaṃ tu nītimādhāya yudhye jayaparājayau

In war, Krishna, there is always strife, and lives are lost in battle. Yet, taking statecraft as my strength, I will fight; but victory and defeat,

Verse 58 (5.71.58)

नात्मच्छन्देन भूतानां जीवितं मरणं तथा । नाप्यकाले सुखं प्राप्यं दुःखं वाऽपि यदूत्तम ॥

nātmacchandena bhūtānāṃ jīvitaṃ maraṇaṃ tathā | nāpyakāle sukhaṃ prāpyaṃ duḥkhaṃ vā'pi yadūttama

like the life and death of creatures, are not ours to choose; nor can happiness or sorrow be had before its time, best of the Yadus.

Verse 59 (5.71.59)

एको ह्यपि बहून्हन्ति घ्नन्त्येकं बहवोऽप्युत । शूरं कापुरुषो हन्ति अयशस्वी यशस्विनम् ॥

eko hyapi bahūnhanti ghnantyekaṃ bahavo'pyuta | śūraṃ kāpuruṣo hanti ayaśasvī yaśasvinam

One man may kill many, and many may kill one; the coward kills the hero, and the man without glory the glorious.

Verse 60 (5.71.60)

जयो नैवोभयोर्दृष्टो नोभयोश्च पराजयः । तथैवापचयो दृष्टो व्यपयाने क्षयव्ययौ ॥

jayo naivobhayordṛṣṭo nobhayośca parājayaḥ | tathaivāpacayo dṛṣṭo vyapayāne kṣayavyayau

Victory is never seen to fall to both sides, nor defeat to both; yet loss is seen alike on both, and in retreat there is ruin and waste.

Verse 61 (5.71.61)

सर्वथा वृजिनं युद्धं को घ्नन्न प्रतिहन्यते । हतस्य च हृषीकेश समौ जयपराजयौ ॥

sarvathā vṛjinaṃ yuddhaṃ ko ghnanna pratihanyate | hatasya ca hṛṣīkeśa samau jayaparājayau

War is evil in every way. Who kills and is not struck down in turn? And for the one who is killed, Hrishikesha, victory and defeat are the same.

Note on the text: Corrected ध्नन्न → घ्नन्न (misprint in Wikisource; ध्न for घ्न, critical edition ghnan na).

Verse 62 (5.71.62)

पराजयश्च मरणान्मन्ये नैव विशिष्यते । यस्य स्याद्विजयः कृष्ण तस्याप्यपचयो ध्रुवम् ॥

parājayaśca maraṇānmanye naiva viśiṣyate | yasya syādvijayaḥ kṛṣṇa tasyāpyapacayo dhruvam

Defeat, I think, is no better than death; and he who wins, Krishna, is sure to suffer loss as well.

Note on the text: Corrected तस्यप्यपचयो → तस्याप्यपचयो (misprint in Wikisource; dropped vowel sign, critical edition tasyāpy apacayo).

Verse 63 (5.71.63)

अन्ततो दयितं घ्नन्ति केचिदप्यपरे जनाः । तस्याङ्गबलहीनस्य पुत्रान्भ्रातॄनपश्यतः ॥

antato dayitaṃ ghnanti kecidapyapare janāḥ | tasyāṅgabalahīnasya putrānbhrātṝnapaśyataḥ

In the end others kill someone dear to him; and he, drained of bodily strength and no longer seeing his sons and brothers,

Note on the text: The critical edition's 5.70.55 has three lines; from here to verse 73 each Wikisource verse is shifted by one line against it. This verse is 5.70.55ab. Corrected ध्नन्ति → घ्नन्ति (misprint in Wikisource; ध्न for घ्न, critical edition ghnanti).

Verse 64 (5.71.64)

निर्वेदो जीविते कृष्ण सर्वतश्चोपजायते । ये ह्येव धीरा ह्रीमन्त आर्याः करुणवेदिनः ॥

nirvedo jīvite kṛṣṇa sarvataścopajāyate | ye hyeva dhīrā hrīmanta āryāḥ karuṇavedinaḥ

feels on every side a weariness of life, Krishna. For it is those who are steadfast, modest, noble and compassionate

Note on the text: Line 1 is the critical edition's 5.70.55ef; line 2 is 5.70.56ab (reading vīrā for धीरा).

Verse 65 (5.71.65)

त एव युद्धे हन्यन्ते यवीयान्मुच्यते जनः । हत्वाऽप्यनुशयो नित्यं परानपि जनार्दन ॥

ta eva yuddhe hanyante yavīyānmucyate janaḥ | hatvā'pyanuśayo nityaṃ parānapi janārdana

who are killed in battle, while the lesser man escapes. And having killed, Janardana, even one's enemies, there is always remorse.

Note on the text: Line 1 is the critical edition's 5.70.56cd; line 2 is 5.70.57ab.

Verse 66 (5.71.66)

अनुबद्धश्च पापोऽत्र शेषश्चाप्यवशिष्यते । शेषो हि बलमासाद्य न शेषमनुशेषयेत् ॥

anubaddhaśca pāpo'tra śeṣaścāpyavaśiṣyate | śeṣo hi balamāsādya na śeṣamanuśeṣayet

The evil clings on here, and some of the enemy is always left over; and that remnant, gathering strength, will seek to leave no remnant of the victor,

Note on the text: Line 1 is the critical edition's 5.70.57cd (reading anubandhaś for अनुबद्धश्च); line 2 is 5.70.58ab (reading avaśeṣayet for अनुशेषयेत्).

Verse 67 (5.71.67)

सर्वोच्छेदे च यतते वैरस्यान्तविधित्सया । जयो वैरं प्रसृजति दुःखमास्ते पराजितः ॥

sarvocchede ca yatate vairasyāntavidhitsayā | jayo vairaṃ prasṛjati duḥkhamāste parājitaḥ

and strives for total extermination, wanting to put an end to the feud. Victory breeds enmity; the defeated man lives in misery.

Note on the text: Line 1 is the critical edition's 5.70.58cd; line 2 is 5.70.59ab.

Verse 68 (5.71.68)

सुखं प्रशान्तः स्वपिति हित्वा जयपराजयौ । जातवैरश्च पुरुषो दुःखं स्वपिति नित्यदा ॥

sukhaṃ praśāntaḥ svapiti hitvā jayaparājayau | jātavairaśca puruṣo duḥkhaṃ svapiti nityadā

The man at peace sleeps happily, having put aside both victory and defeat; but the man in whom enmity has been born always sleeps in misery,

Note on the text: Line 1 is the critical edition's 5.70.59cd; line 2 is 5.70.60ab.

Verse 69 (5.71.69)

अनिर्वृत्तेन मनसा ससर्प इव वेश्मनि । उत्सादयति यः सर्वं यशसा स विमुच्यते ॥

anirvṛttena manasā sasarpa iva veśmani | utsādayati yaḥ sarvaṃ yaśasā sa vimucyate

with an uneasy mind, as if in a house with a snake in it. He who wipes out everyone is parted from his good name,

Note on the text: Line 1 is the critical edition's 5.70.60cd; line 2 is 5.70.61ab (reading viyujyate for विमुच्यते).

Verse 70 (5.71.70)

अकीर्तिं सर्वभूतेषु शाश्वतीं स नियच्छति । न हि वैराणि शाम्यन्ति दीर्घकालधृतान्यपि ॥

akīrtiṃ sarvabhūteṣu śāśvatīṃ sa niyacchati | na hi vairāṇi śāmyanti dīrghakāladhṛtānyapi

and earns lasting infamy among all beings. For enmities do not die down, even when they have been nursed for a long time;

Note on the text: Line 1 is the critical edition's 5.70.61cd; line 2 is 5.70.62ab (reading dīrghakālakṛtāny for दीर्घकालधृतान्यपि).

Verse 71 (5.71.71)

आख्यातारश्च विद्यन्ते पुमांश्चेद्विद्यते कुले । न चापि वैरं वैरेण केशव व्युपशाम्यति ॥

ākhyātāraśca vidyante pumāṃścedvidyate kule | na cāpi vairaṃ vaireṇa keśava vyupaśāmyati

there are always those who will tell the story, if one man is left alive in the family. Nor, Keshava, is enmity ever quieted by enmity;

Note on the text: Line 1 is the critical edition's 5.70.62cd (reading cotpadyate for चेद्विद्यते); line 2 is 5.70.63ab.

Verse 72 (5.71.72)

हविषाऽग्निर्यथा कृष्ण भूय एवाभिवर्धते । अतोऽन्यथा नास्ति शान्तिर्नित्यमन्तरमन्ततः ॥

haviṣā'gniryathā kṛṣṇa bhūya evābhivardhate | ato'nyathā nāsti śāntirnityamantaramantataḥ

rather, Krishna, it grows the more, like fire fed with oblations. Short of an end, there is no peace; there is always an opening, to the very last.

Note on the text: Line 1 is the critical edition's 5.70.63cd; line 2 is 5.70.64ab.

Verse 73 (5.71.73)

अन्तरं लिप्समानानामयं दोषो निरन्तरः । पौरुषे यो हि बलवानाधिर्हृदयबाधनः । तस्य त्यागेन वा शान्तिर्मरणेनापि वा भवेत् ॥

antaraṃ lipsamānānāmayaṃ doṣo nirantaraḥ | pauruṣe yo hi balavānādhirhṛdayabādhanaḥ | tasya tyāgena vā śāntirmaraṇenāpi vā bhavet

For those who look for an opening, this fault never ceases. The strong anguish that lies in manliness and torments the heart is quieted either by giving it up or by death.

Note on the text: Line 1 is the critical edition's 5.70.64cd; lines 2–3 are 5.70.65 (reading pauruṣeyo hi for पौरुषे यो हि and nivṛttyā manaso 'pi vā for मरणेनापि वा भवेत्). Wikisource prints this verse with three lines (5-71-73a–c), which brings the two texts back into step.

Verse 74 (5.71.74)

अथवा मूलघातेन द्विषतां मधुसूदन । फलनिर्वृत्तिरिद्धा स्यात्तन्नृशंसतरं भवेत् ॥

athavā mūlaghātena dviṣatāṃ madhusūdana | phalanirvṛttiriddhā syāttannṛśaṃsataraṃ bhavet

Or else, Madhusudana, by destroying the enemy root and all, success might be won in full — but that would be the crueller course.

Verse 75 (5.71.75)

या तु त्यागेन शान्तिः स्यात्तदृते वध एव सः । संशयाच्च समुच्छेदाद्द्विषतामात्मनस्तथा ॥

yā tu tyāgena śāntiḥ syāttadṛte vadha eva saḥ | saṃśayācca samucchedāddviṣatāmātmanastathā

And a peace that came from giving up the kingdom would be, without the kingdom, nothing but death, because of the constant danger from our enemies and the certainty of our own destruction.

Verse 76 (5.71.76)

न च त्यक्तुं तदिच्छामो न चेच्छामः कुलक्षयम् । अत्र या प्रणिपातेन शान्तिः सैव गरीयसी ॥

na ca tyaktuṃ tadicchāmo na cecchāmaḥ kulakṣayam | atra yā praṇipātena śāntiḥ saiva garīyasī

We do not wish to give it up, nor do we wish the destruction of our family. In this case the peace that comes by bowing down is the best of all.

Verse 77 (5.71.77)

सर्वथा यतमानानामयुद्धमभिकाङ्क्षताम् । सान्त्वे प्रतिहते युद्धं प्रसिद्धं नापराक्रमः ॥

sarvathā yatamānānāmayuddhamabhikāṅkṣatām | sāntve pratihate yuddhaṃ prasiddhaṃ nāparākramaḥ

When those who strive in every way and long to avoid war have their conciliation rejected, war is the recognised course; it is no lack of valour.

Verse 78 (5.71.78)

प्रतिघातेन सान्त्वस्य दारुणं संप्रवर्तते । तच्छुनामिव संपाते पण्डितैरुपलक्षितम् ॥

pratighātena sāntvasya dāruṇaṃ saṃpravartate | tacchunāmiva saṃpāte paṇḍitairupalakṣitam

When conciliation is rebuffed, something terrible begins; the wise have observed it, as when dogs come together.

Verse 79 (5.71.79)

लाङ्गूलचालनं क्ष्वेडा प्रतिवाचो विवर्तनम् । दन्तदर्शनमारावस्ततो युद्धं प्रवर्तते ॥

lāṅgūlacālanaṃ kṣveḍā prativāco vivartanam | dantadarśanamārāvastato yuddhaṃ pravartate

Wagging of tails, growling, snarling back, rolling about, baring of teeth, loud barking — and then the fight begins.

Verse 80 (5.71.80)

तत्र यो बलवान्कृष्ण जित्वा सोऽत्ति तदामिषम् । एवमेव मनुष्येषु विशेषो नास्ति कश्चन ॥

tatra yo balavānkṛṣṇa jitvā so'tti tadāmiṣam | evameva manuṣyeṣu viśeṣo nāsti kaścana

Then the stronger one, Krishna, wins and eats the meat. It is just the same among men; there is no difference at all.

Note on the text: Corrected सोत्ति → सोऽत्ति (misprint in Wikisource; missing avagraha in सः अत्ति, critical edition so 'tti).

Verse 81 (5.71.81)

सर्वथा त्वेतदुचितं दुर्बलेषु बलीयसाम् । अनादरो विरोधश्च प्रणिपाती हि दुर्बलः ॥

sarvathā tvetaducitaṃ durbaleṣu balīyasām | anādaro virodhaśca praṇipātī hi durbalaḥ

This is the usual way of the strong toward the weak: disregard and hostility; and the weak man bows down.

Verse 82 (5.71.82)

पिता राजा च वृद्धश्च सर्वथा मानमर्हति । तस्मान्मान्यश्च पूज्यश्च धृतराष्ट्रो जनार्दन ॥

pitā rājā ca vṛddhaśca sarvathā mānamarhati | tasmānmānyaśca pūjyaśca dhṛtarāṣṭro janārdana

A father, a king and an elder deserves honour in every way; so Dhritarashtra is to be respected and revered, Janardana.

Verse 83 (5.71.83)

पुत्रस्नेहश्च बलवान्धृतराष्ट्रस्य माधव । स पुत्रवशमापन्नः प्रणिपातं प्रहास्यति ॥

putrasnehaśca balavāndhṛtarāṣṭrasya mādhava | sa putravaśamāpannaḥ praṇipātaṃ prahāsyati

But Dhritarashtra's love for his son is strong, Madhava; fallen under his son's sway, he will spurn our submission.

Verse 84 (5.71.84)

तत्र किं मन्यसे कृष्ण प्राप्तकालमनन्तरम् । कथमर्थाच्च धर्माच्च न हीयेमहि माधव ॥

tatra kiṃ manyase kṛṣṇa prāptakālamanantaram | kathamarthācca dharmācca na hīyemahi mādhava

What then, Krishna, do you think the moment calls for next? How may we keep from losing both our interest and dharma, Madhava?

Verse 85 (5.71.85)

ईदृशेऽत्यर्थकृच्छ्रेऽस्मिन्कमन्यं मधुसूदन । उपसंप्रष्टुमर्हामि त्वामृते पुरुषोत्तम ॥

īdṛśe'tyarthakṛcchre'sminkamanyaṃ madhusūdana | upasaṃpraṣṭumarhāmi tvāmṛte puruṣottama

In so grave a difficulty as this, Madhusudana, whom else should I consult but you, best of men?

Verse 86 (5.71.86)

प्रियश्च प्रियकामश्च गतिज्ञः सर्वकर्मणाम् । को हि कृष्णास्ति नस्त्वादृक्सर्वनिश्चयवित्सुहृत् ॥

priyaśca priyakāmaśca gatijñaḥ sarvakarmaṇām | ko hi kṛṣṇāsti nastvādṛksarvaniścayavitsuhṛt

Who is there, Krishna, such a friend to us as you — dear to us, wishing us well, knowing the course of every action, and knowing how to settle every question?

Verse 87 (5.71.87)

एवमुक्तः प्रत्युवाच धर्मराजं जनार्दनः । उभयोरेव वामर्थे यास्यामि कुरुसंसदम् ॥

evamuktaḥ pratyuvāca dharmarājaṃ janārdanaḥ | ubhayoreva vāmarthe yāsyāmi kurusaṃsadam

So addressed, Janardana answered the king of dharma: “For the sake of both of you, I will go to the assembly of the Kurus.”

Verse 88 (5.71.88)

शमं तत्र लभेयं चेद्युष्मदर्थमहापयन् । पुण्यं मे सुमहद्राजंश्चरितं स्यान्महाफलम् ॥

śamaṃ tatra labheyaṃ cedyuṣmadarthamahāpayan | puṇyaṃ me sumahadrājaṃścaritaṃ syānmahāphalam

If I can win peace there without sacrificing your interest, O king, it will be a deed of great merit for me, bearing great fruit.

Note on the text: Speaker: Krishna's direct speech, begun in the second line of the previous verse; the page prints no heading here, and the input carried Vaishampayana over.

Verse 89 (5.71.89)

मोचयेयं मृत्युपाशात्संरब्धान्कुरुसृञ्जयान् । पाण्डवान्धार्तराष्ट्रांश्च सर्वां च पृथिवीमिमाम् ॥

mocayeyaṃ mṛtyupāśātsaṃrabdhānkurusṛñjayān | pāṇḍavāndhārtarāṣṭrāṃśca sarvāṃ ca pṛthivīmimām

I would free from the noose of death the enraged Kurus and Srinjayas, the Pandavas and the sons of Dhritarashtra, and this whole earth.

Note on the text: Speaker: Krishna's direct speech, no printed heading.

Verse 90 (5.71.90)

न ममैतन्मतं कृष्ण यत्त्वं यायाः कुरून्प्रति । सुयोधनः सूक्तमपि न करिष्यति ते वचः ॥

na mamaitanmataṃ kṛṣṇa yattvaṃ yāyāḥ kurūnprati | suyodhanaḥ sūktamapi na kariṣyati te vacaḥ

It is not my wish, Krishna, that you should go to the Kurus. Suyodhana will not act on your words, however well spoken.

Verse 91 (5.71.91)

समेतं पार्थिवं क्षत्रं दुर्योधनवशानुगम् । तेषां मध्यावतरणं तव कृष्ण न रोचये ॥

sametaṃ pārthivaṃ kṣatraṃ duryodhanavaśānugam | teṣāṃ madhyāvataraṇaṃ tava kṛṣṇa na rocaye

The warrior-princes of the earth are gathered there, all following Duryodhana's lead; I do not like you going down among them, Krishna.

Verse 92 (5.71.92)

न हि नः प्रीणयेद्द्रव्यं न देवत्वं कुतः सुखम् । न च सर्वामरैश्वर्यं तव द्रोहेण माधव ॥

na hi naḥ prīṇayeddravyaṃ na devatvaṃ kutaḥ sukham | na ca sarvāmaraiśvaryaṃ tava droheṇa mādhava

No wealth would please us, nor godhood — much less mere comfort — nor even lordship over all the immortals, if it cost you harm, Madhava.

Verse 93 (5.71.93)

जानाम्येतां महाराज धार्तराष्ट्रस्य पापताम् । अवाच्यास्तु भविष्यामः सर्वलोके महीक्षितां ॥

jānāmyetāṃ mahārāja dhārtarāṣṭrasya pāpatām | avācyāstu bhaviṣyāmaḥ sarvaloke mahīkṣitāṃ

I know this wickedness of Dhritarashtra's son, great king; but by going we shall be beyond reproach among all the kings of the world.

Verse 94 (5.71.94)

न चापि मम पर्याप्ताः सहिताः सर्वपार्थिवाः । क्रुद्धस्य संयुगे स्थातुं सिंहस्येवेतरे मृगाः ॥

na cāpi mama paryāptāḥ sahitāḥ sarvapārthivāḥ | kruddhasya saṃyuge sthātuṃ siṃhasyevetare mṛgāḥ

Nor are all the kings of the earth together a match for me, to stand against me in battle when I am angry, any more than other beasts against a lion.

Verse 95 (5.71.95)

अथ चेत्ते प्रवर्तेरन्मयि किंचिदसांप्रतम् । निर्दहेयं कुरून्सर्वानिति मे धीयते मतिः ॥

atha cette pravarteranmayi kiṃcidasāṃpratam | nirdaheyaṃ kurūnsarvāniti me dhīyate matiḥ

And if they should do anything improper to me, I would burn up all the Kurus; that is my resolve.

Verse 96 (5.71.96)

न जातु गमनं पार्थ भवेत्तत्र निरर्थकम् । अर्थप्राप्तिः कदाचित्स्यादन्ततो वाप्यवाच्यता ॥

na jātu gamanaṃ pārtha bhavettatra nirarthakam | arthaprāptiḥ kadācitsyādantato vāpyavācyatā

My going there can never be fruitless, Partha; perhaps our purpose will be gained, or at the very least we shall be free of blame.

Verse 97 (5.71.97)

एवमुक्तः प्रत्युवाच धर्मराजो जनार्दनम् । भ्रातॄणां समवेतानां सकाशे पुरुषोत्तमम् ॥

evamuktaḥ pratyuvāca dharmarājo janārdanam | bhrātṝṇāṃ samavetānāṃ sakāśe puruṣottamam

So addressed, the king of dharma replied to Janardana, best of men, in the presence of his assembled brothers:

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension); the critical edition records it in its apparatus as the star passage 5.70.81d*0371, which it places after 5.70.81 (reading sa kāle for सकाशे). Corrected भातॄणां → भ्रातॄणां (misprint in Wikisource; dropped र, the apparatus reads bhrātṝṇāṃ). Removed stray wiki marks (` … '). Speaker: this is narration; the input carried Krishna (श्रीभगवान्) over from the verses before.

Verse 98 (5.71.98)

यत्तुभ्यं रोचते कृष्ण स्वस्ति प्राप्नुहि कौरवान् । कृतार्थं स्वस्तिमन्तं त्वां द्रक्ष्यामि पुनरागतम् ॥

yattubhyaṃ rocate kṛṣṇa svasti prāpnuhi kauravān | kṛtārthaṃ svastimantaṃ tvāṃ drakṣyāmi punarāgatam

As it pleases you, Krishna: go safely to the Kauravas. I shall see you come back again, safe and with your purpose achieved.

Verse 99 (5.71.99)

विष्वक्सेन कुरून्गत्वा भरताञ्शमयन्प्रभो । यथा सर्वे सुमनसः सह स्याम सुचेतसः ॥

viṣvaksena kurūngatvā bharatāñśamayanprabho | yathā sarve sumanasaḥ saha syāma sucetasaḥ

Go to the Kurus, Vishvaksena, my lord, and bring the Bharatas to peace, so that we may all live together in good heart and good will.

Verse 100 (5.71.100)

भ्राता चासि सखा चासि बीभत्सोर्मम च प्रियः । सौहृदेनाविशङ्क्योऽसि स्वस्ति प्राप्नुहि भूतये ॥

bhrātā cāsi sakhā cāsi bībhatsormama ca priyaḥ | sauhṛdenāviśaṅkyo'si svasti prāpnuhi bhūtaye

You are a brother and a friend, dear to Bibhatsu and to me; in your friendship you are beyond all doubt. Go safely, for our welfare.

Note on the text: Corrected सौहृदेनाविशङ्ख्योऽसि → सौहृदेनाविशङ्क्योऽसि (misprint in Wikisource; ङ्ख्य for ङ्क्य, critical edition sauhṛdenāviśaṅkyo 'si).

Verse 101 (5.71.101)

अस्मान्वेत्थ परान्वेत्थ वेत्थार्थान्वेत्थ भाषितुम् । यद्यदस्मद्धितं कृष्ण तत्तद्वाच्यः सुयोधनः ॥

asmānvettha parānvettha vetthārthānvettha bhāṣitum | yadyadasmaddhitaṃ kṛṣṇa tattadvācyaḥ suyodhanaḥ

You know us, you know our enemies, you know what is at stake, and you know how to speak. Whatever is good for us, Krishna, that is what Suyodhana should be told.

Verse 102 (5.71.102)

यद्यद्धर्मेण संयुक्तमुपपद्येद्धितं वचः । तत्तत्केशव भाषेथाः सान्त्वं वा यदि वेतरत् ॥

yadyaddharmeṇa saṃyuktamupapadyeddhitaṃ vacaḥ | tattatkeśava bhāṣethāḥ sāntvaṃ vā yadi vetarat

Whatever words are in keeping with dharma and fitting for our good, Keshava, speak those, whether they be conciliatory or otherwise.