pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: नक्षत्रेषु च सर्वेषु ददनक्षत्रदक्षिणा:। ईजे च विविधैर्यज्ञैर्यथा सोमोऽङ्गिरा यथा॥
English: Under every (auspicious) conjunction of the constellations, he gave away presents specified for those occasions. Verily the monarch performed various sacrifices like another Soma or another Angirasa.
Sanskrit: सौवर्णां पृथिवीं कृत्वा य इमां मणिशर्कराम्। विप्रेभ्यः प्राददद् राजा सोऽश्वमेधे महामखे॥
English: Making the earth covered with gold and with pebbles constituted by gems, he gave her away as a present to the Brahmanas during the celebration of his great Horse-sacrifice.
Sanskrit: जाम्बूनदमया यूपाः सर्वे रत्नपरिच्छदाः। गयस्यासन् समृद्धास्तु सर्वभूतमनोहराः॥
English: In the sacrifices of Gaya, the stakes were made of gold; and embossed with jewels and precious, they delighted the hearts of all.
Sanskrit: सर्वकामसमृद्धं च प्रादादनं गयस्तदा। ब्राह्मणेभ्यः प्रहृष्टेभ्यः सर्वभूतेभ्य एव च॥
English: Then Gaya gave to the delighted Brahmanas and other creatures, those stakes and many other precious objects of desire.
Sanskrit: स समुद्रवनद्वीपनदीनदवनेषु च। नगरेषु च राष्ट्रषु दिवि व्योम्नि च येऽवसन्॥ भूतग्रामाश्च विविधाः संतृप्ता यज्ञसम्पदा। गयस्य सदृशो यज्ञो नास्त्यन्य इतितेऽब्रुवन्॥
English: The various species of creatures inhabiting the oceans, the islands, the rivers male and female, the woods, forests, towns, kingdoms, the paradise and the sky and diverse other beings were gratified with the wealth and riches distributed at Gaya's sacrifice. They then said, "There was no sacrifice like that celebrated by Gaya."
Sanskrit: षट्त्रिंशद् योजनायामा त्रिंशद् योजनमायता। पश्चात् पुस्चतुर्विशद् वेदी ह्यासीद्धिरण्मयी॥ गयस्य यजमानस्य मुक्तावज्रमणिस्तृता। प्रादात् स ब्राह्मणेभ्योऽथ वासांस्याभरणानि च॥
English: The sacrificial altar of Gaya was thirty yojanas long, twenty-six yojanas high; and it was covered with gold and strewn over with pearls and gems. He gave away this altar and inany garments and ornaments to the Brahmanas.
Sanskrit: यथोक्ता दक्षिणाश्चान्या विप्रेभ्यो भूरिदक्षिणः। यत्र भोजनशिष्टस्य पर्वताः पञ्जविंशतिः॥
English: That liberal-handed monarch gave to the Brahmanas other presents specified in the scriptures. When the sacrifice was completed, their remained twenty-five mountains of edibles and foods, (untouched).
Sanskrit: कुल्याः कुशलवाहिन्यो रसानामभवंस्तदा। वस्त्राभरणगन्धानां राशयश्च पृथग्विधाः॥
English: And there also remained many lakes of potions and several stream of juicy drinks flowing charmingly and many garments and rnaments, perfumes and many princes (who were intended to be given away as presents).
Sanskrit: यस्य प्रभावाच्च गयस्त्रिषु लोकेषु विश्रुतः। वटचाक्षय्यकरणः पुण्यं ब्रह्मसरश्च तत्॥
English: Through that great sacrifice of his, Gaya became well-known in the three worlds; and the eternal Banian tree and the holy Brahmalake, owe their origin to that sacrifice.
Sanskrit: स चेन्ममार सृञ्जय चतुर्भद्रतरस्त्वया। पुत्रात् पुण्यतरस्तुभ्यं मा पुत्रमनुतप्यथाः। अयज्वानमदाक्षिण्यमभि श्वैत्येत्युदाहरत्॥
English: O Srinjaya, when even such a king, who was far superior in respect of the four cardinal virtues to you and consequently to your son, had to undergo death, you should not lament for your son who performed no sacrifice and made no sacrificial gifts-saying 'O Shvaitya.'
Sanskrit: जनक उवाच अक्षरक्षरयोरेष द्वयोः सम्बन्ध इष्यते। स्त्रीपुंसोऽपि भगवन् सम्बन्धस्तद्वदुच्यते॥
English: Janaka said O holy one, it has been said that the relation between male and female is like that which exists between the Indestructible and the Destructible.
Sanskrit: ऋते तु पुरुषं नेह स्त्री गर्भ धारयत्युत। ऋते स्त्रियं न पुरुषो रूपं निवर्तयेत् तथा॥
English: Without a male, a female can never conceive. Without a female, a male also can never create a form.
Sanskrit: अन्योन्यस्याभिसम्बन्धादन्योन्यगुणसंश्रयात्। रूपं निर्वर्तयत्येतदेवं सर्वासु योनिषु॥ ये
English: On account of their union with each other, and each depending upon the qualities of the other, forms are seen to spring up. This is the case with all orders of being.
Sanskrit: रत्यर्थमभिसम्बन्धादन्योन्यगुणसंश्रयात्। ऋतौ निर्वय॑ते रूपं तद् वक्ष्यामि निदर्शनम्॥
English: Through each other's union for purposes of (sexual) intercourse, and through each depending upon the qualities of the other, forms (of living creatures) flow in seasons. I shall tell you the indications thereof.
Sanskrit: गुणाः पुरुषस्येह ये च मातृगुणास्तथा। अस्थि स्नायुश्च मज्जा च जानीम: पितृणो गुणाः॥
English: Hear what the qualities are which belong to the father and what those are which belong to mother. Bones, sinews, and marrow, O twiceborn one, we know, originate from the father.
Sanskrit: त्वङ्मांसं शोणितं चेति मातृजान्यपि शुश्रुम। एवमेतद् द्विजश्रेष्ठ वेदे शास्त्रे च पठ्यते॥
English: Skin, flesh, and blood, we hear, originate from the mother. Even this, O foremost of twice-born ones, is what may be read of in the Veda and other scriptures.
Sanskrit: प्रमाणं यत् स्ववेदोक्तं शास्त्रोक्तं यच्च पठ्यते। वेदशास्त्रद्वयं चैव प्रमाणं तत् सनातनम्॥
English: Whatever is read as said in the Vedas and in other scriptures is considered as authority. The authority, again, of the Vedas and other scriptures, is eternal.
Sanskrit: अन्योन्यगुणसंरोधादन्योन्यगुणसंश्रयात्। एवमेवाभिसम्बद्धौ नित्यं प्रकृतिपूरुषो॥ पश्यामि भगवंस्तस्मान्मोक्षधर्मो न विद्यते। अथवानन्तरकृतं किंचिदेव निदर्शनम्॥
English: If Nature and Soul be always united together in this way by each opposing and cach depending on the other's qualities, I see, O holy one, that Liberation cannot exist. You, O holy one, are gifted with spiritual vision so that you see all things as if they are present before your eyes. If, therefore, there be any direct evidence of the existence of Liberation, do speak of it to me.
Sanskrit: तन्ममाचक्ष्व तत्त्वेन प्रत्यक्षो ह्यसि सर्वदा। मोक्षकामा वयं चापि काङ्क्षामो यदनामयम्। अदेहमजरं नित्यमतीन्द्रियमनीश्वरम्॥
English: We are desirous of acquiring Liberation. Indeed, we wish to acquire That which is auspicious, bodiless, not subject to decrepitude, eternal, beyond the perception of the senses, and having nothing superior to it.
Sanskrit: वसिष्ठ उवाच यदेतदुक्तं भवता वेदशास्त्रनिदर्शनम्। एवमेतद् यथा चैतन्निगृह्णाति तथा भवान्॥
English: Vashishtha said What you say about the characteristics of the Vedas and the other scriptures is even so. You understand those marks in the way in which they should be understood.
Sanskrit: धार्यते हि त्वया ग्रन्थ उभयोर्वेदशास्त्रयोः। न च ग्रन्थस्य तत्त्वज्ञो यथातत्त्वं नरेश्वर॥
English: O lord of kings, you only understand aright the texts of the Vedas and other scriptures without understanding the true senses or meaning of those texts, remembering them fruitlessly.
Sanskrit: यो हि वेदे च शास्त्रे च ग्रन्थधारणतत्परः। न च ग्रन्थार्थतत्त्वज्ञस्तस्य तद्धारणं वृथा॥ भारं स वहते तस्य ग्रन्थस्यार्थं न वेत्ति यः। यस्तु ग्रन्थार्थतत्त्वज्ञो नास्य ग्रन्थागमो वृथा॥
English: Indeed, one who remembers a work without understanding their meaning, is said to carry an useless load. He, however, who understands the true meaning of a treatise, is said to have studied that work to purpose.
Sanskrit: ग्रन्थस्यार्थस्य पृष्टः संस्तादृशो वक्तुमर्हति। यथा तत्त्वाभिगमनादर्थं तस्य स विन्दति॥
English: Asked about the meaning of a text, one should communicate that meaning which he has understood by a careful study.
Sanskrit: न यः संसत्सु कथयेद् ग्रन्थार्थं स्थूलबुद्धिमान्। स कथं मन्दविज्ञानो ग्रन्थं वक्ष्यति निर्णयात्॥
English: That person of dull intelligence who refuses to explain the meanings of text in the midst of an assemblage of the learned, that person of foolish understanding, never succeeds in explaining the meaning aright.
Sanskrit: निर्णयं चापि छिद्रात्मा न तं वक्ष्यति तत्त्वतः। सोपहासात्मतामेति यस्माच्चैवात्मवानपि॥
English: An ignorant wight, going to explain the true meaning of treatises, incurs ridicule. Even those endued with a knowledge of the Soul have to incurs ridicule on such occasions.
Sanskrit: तस्मात् त्वं शृणु राजेन्द्र यथैतदनुदृश्यते। याथातथ्ये सांख्येषु योगेषु च महात्मसु॥
English: Listen now to me, O king, as to how the subject of Liberation has been explained among the great persons conversant with the Sankhya and the Yoga Systems of Philosophy.
Sanskrit: यदेव योगाः पश्यन्ति सांख्यैस्तदनुगम्यते। एकं सांख्यं च योगं च यः पश्यति स बुद्धिमान्॥
English: That which the Yogins behold is exactly what the Sankhyas strive after to attain. He who sees the Sankhya and the Yoga Systems to be one and the same is said to be gifted with intelligence.
Sanskrit: त्वङ्मांसं रुधिरं मेदः पित्तं मज्जा च स्नायु च। अथ चैन्द्रियकं तात तद् भवानिदमाह माम्॥
English: Skin, flesh, blood, fat, bile, marrow, and sinews, and these senses, which you were speaking to me, exist.
Sanskrit: द्रव्याद् द्रव्यस्य निर्वृत्तिरिन्द्रियादिन्द्रियं तथा। देहाद् देहमवाप्नोति बीजाद् बीजं तथैव च॥
English: Objects originate from objects; the senses from the senses. From body one acquires a body, as a seed is obtained from seed.
Sanskrit: निरिन्द्रियस्याबीजस्य निर्द्रव्यस्याप्यदेहिनः। कथं गुणा भविष्यन्ति निर्गुणत्वान्महात्मनः॥
English: When the Supreme Being is without senses, without seed, without matter, without body, He must be divested of all qualities; and on account of His being so, how, indeed, can He have qualities of any kind?
Sanskrit: गुणा गुणेषु जायन्ते तत्रैव निविशन्ति च। एवं गुणा: प्रकृतितो जायन्ते निविशन्ति च।॥
English: Ether and other qualities originate from the qualities of Goodness, Darkness, and Ignorance, and disappear in the end in them. Thus the qualities arise from Nature and disappear in Nature.
Sanskrit: त्वमांसं रुधिरं मेदः पित्तं मज्जास्थि स्नायु च। अष्टौ तान्यथ शुक्रेण जानीहि प्राकृतानि वै॥
English: Skin, flesh, blood, fat, bile, marrow, bones, and sinews,-these eight, that are made of Nature, know, O king, may sometimes be produced by the vital seed alone (of the male).
Sanskrit: पुमांश्चैवापुमांश्चैव त्रैलिङ्गचं प्राकृतं स्मृतम्। न वापुमान् पुमांश्चैव स लिङ्गीत्यभिधीयते॥
English: The Individual Soul and the universe are said to both partake of Nature characterised by the three qualities of Goodness, Darkness, and Ignorance. The Supreme Soul is different from both the Individual Soul and the universe.
Sanskrit: अलिङ्गात् प्रकृतिर्लिङ्गैरुपालभ्यति सात्मजैः। यथा पुष्पफलैर्नित्यमृतवोऽमूर्तयस्तथा॥
English: As the seasons, though having no forms, are nevertheless inferred from the appearance of particular fruits and flowers, similarly, Nature, though formless, is inferred from the Principles of Greatness and the rest that originate from it.
Sanskrit: एवमप्यनुमानेन ह्यलिङ्गमुपलभ्यते। पञ्चविंशतिमस्तात लिङ्गेषु नियतात्मकः॥
English: Thus, from the existence of Consciousness in body, the Supreme Soul, shorn of all qualities whatever and perfectly stainless, is inferred.
Sanskrit: अनादिनिधनोऽनन्तः सर्वदर्शी निरामयः। केवलं त्वभिमानित्वाद् गुणेषु गुण उच्यते॥
English: Without beginning and destruction, without end, the seer of all things, and auspicious, that Soul, only on account of its Oneness with the body and other qualities, comes to be taken as invested with qualities.
Sanskrit: गुणा गुणवतः सन्ति निर्गुणस्य कुतो गुणाः। तस्मादेवं विजानन्ति ये जना गुणदर्शिनः॥
English: Those persons who are truly conversant with qualities know that only objects endued with qualities can have attributes but that That which is above all qualities can have none.
Sanskrit: यदा त्वेष गुणानेतान् प्राकृतानभिमन्यते। तदा स गुणहान्य तं परमेवानुपश्यति॥
English: When the Individual Soul conquers all qualities born of Nature and which it assumes under mistake, only then does it see the Supreme Soul.
Sanskrit: यत् तद् बुद्धेः परं प्राहुः सांख्या योगाश्च सर्वशः। बुद्ध्यमानं महाप्राज्ञमबुद्धपरिवर्जनात्॥ अप्रबुद्धमथाव्यक्तं सगुणं प्राहुरीश्वरम्। निर्गुणं चेश्वरं नित्यमधिष्ठातारमेव च॥ प्रकृतेश्च गुणानां च पञ्चविंशतिकं बुधाः। सांख्ययोगे च कुशला बुध्यन्ते परमैषिणः॥
English: Only the highest Rishis conversant with the Sankhya and the Yoga Systems know that Supreme Soul which Sankhyas and Yogins and believers in all other Systems say is beyond the Understanding, which is considered as Knower and endued with the highest wisdom on account of its renouncing all consciousness of identi-fication with nature, which is above the attribute of Ignorance or Error, which is Unmanifest, which is beyond all attributes, which is called the Supreme, which is dissociated from all attributes, which ordains all things, which is Eternal and Immutable, which overrules Nature and all her attributes, and which, getting over twenty-four topics of enquiry, forms the twenty-fifth.
Sanskrit: यदा प्रबुद्धा ह्यव्यक्तमवस्थाजन्मभीरवः। बुध्यमानं प्रबुध्यन्ति गमयन्ति समं तदा॥
English: When men of knowledge, who stand in fear of birth, of the several states of living consciousness, and of death, succeed in knowing the Unmanifest, they succeed in understanding the Supreme Soul at the same time.
Sanskrit: एतन्निदर्शनं सम्यगसम्यगनिदर्शनम्। बुध्यमानाप्रबुद्धानां पृथपृथगरिंदम्॥
English: An intelligent man considers the unity of the Individual Soul with the Supreme Soul as consistent with the scriptures and as perfectly correct; while the man shorn of intelligence considers the two as different from each other. This forms the distinction between the man of intelligence and the man that is shorn of it.
Sanskrit: परस्परेणैतदुक्तं क्षराक्षरनिदर्शनम्। एकत्वमक्षरं प्राहुर्नानात्वं क्षरमुच्यते॥
English: The Characteristics of both the Destructible and Indestructible have now been said to you. The indestructible is Oneness or Unity, while multiplicity or variety is said to be the Destructible.
Sanskrit: पञ्चविंशतिनिष्ठोऽयं यदा सम्यक् प्रवर्तते। एकत्वं दर्शनं चास्य नानात्वं चाप्यदर्शनम्॥
English: When one begins to study and understand property the twenty-five topics of enquiry, one then understands that the oneness of the Soul is consistent with the scriptures and its multiplicity is what is opposed to them.
Sanskrit: तत्त्वनिस्तत्त्वयोरेतत् पृथगेव निदर्शनम्। पञ्चविंशतिसगं तु तत्त्वमाहुर्मनीषिणः॥ निस्तत्त्वं पञ्चविंशस्य परमाहुर्निदर्शनम्। सर्गस्य वर्गमाधारं तत्त्वं तत्त्वात् सनातनम्॥
English: These are the several characteristics of what is included in the list of topics is beyond that number and forms and twenty-sixth. The study or comprehension of created things according to their aggregates (of five) is the study and comprehension of topics. Above these is That which is eternal.
Sanskrit: भीष्म उवाच एते रथास्तवाख्यातास्तथैवातिरथा नृप। ये चाप्यर्धरथा राजन् पाण्डवानामत: शृणु।॥
English: Bhishma said These are the notable Rathas and Atirathas on your side, O ruler of men, and these, o king, are semi-Rathas; listen now to those of the Pandavas.
Sanskrit: यदि कौतूहलं तेऽद्य पाण्डवानां बले नृप। रथसंख्यां शृणुष्व त्वं सहैभिर्वसुधाधिपः॥
English: If you have now any curiosity to learn of the strength of the Pandavas, O ruler of men, then listen to the list of their Rathas along with these rulers of the earth.
Sanskrit: स्वयं राजा रथोदारः पाण्डवः कुन्तिनन्दनः। अग्निवत् समरे तात चरिष्यति न संशयः॥
English: The king, the son of Pandu and the delight of Kunti, is himself a mighty Ratha; and my dear son, he will roam about in the battle like fire itself; there in no doubt.
Sanskrit: भीमसेनस्तु राजेन्द्र रथोऽष्टगुणसम्मितः। न तस्यास्ति समो युद्धे गदया सायकैरपि।॥
English: Bhimasena, O chief among kings, is held to be eight times a Ratha and in a fight with the mace or arrows he has no equal.
Sanskrit: नागायुतबलो मानी तेजसा न स मानुषः। माद्रीपुत्रौ च रथिनौ द्वावेष पुरुषर्षभौ॥
English: Filled with pride and endued with the strength of ten thousand elephants he is not human is energy; the two foremost among men, the sons of Madri, are two Rathas.
Sanskrit: अश्विनाविव रूपेण तेजसा च समन्वितौ। एते चमूमुपगताः स्मरन्तः क्लेशमुत्तमम्॥
English: Like the Ashvins in beauty and endued also with energy these two will fight in the very van on their army remembering their hard sufferings.
Sanskrit: रुद्रवत् प्रचरिष्यन्ति तत्र मे नास्ति संशयः। सर्व एव महात्मानः शालस्तम्भा इवोद्गताः॥
English: They will roam about like so many Rudras, of that there is no doubt. All of them are great-souled and tall as the trunks of Shala trees.
Sanskrit: प्रादेशेनाधिकाः पुम्भिरन्यैस्ते च प्रमाणतः। सिंहसंहननाः सर्वे पाण्डुपुत्रा महाबलाः॥
English: Measuring a span more than other males, all the sons of Pandu, capable of killing lions, are endued with great strength.
Sanskrit: चरितब्रह्मचर्याश्च सर्वे तात तपस्विनः। ह्रीमन्तः पुरुषव्याघ्रा व्याघ्रा इव बलोत्कटाः॥
English: All of them are devotees, my dear son, and Brahmacharyya vows have been practised by all of them; endued with modesty, those foremost among men are of fierce strength as the tigers.
Sanskrit: जवे प्रहारे सम्म सर्व एवातिमानुषाः। सर्वैर्जिता महीपाला दिग्जये भरतर्षभ॥
English: In impetuosity, in striking and crushing all of them are superhuman and by them by all the rulers of the earth had been vanquished at the time of the universal conquest.
Sanskrit: न चैषां पुरुषाः केचिदायुधानि गदाः शरान्। विषहन्ति सदा कर्तुमधिज्यान्यपि कौरव॥
English: No human being can bear their weapons, maces and arrows, none can even adjust the string at the time of using the bow, O son of Kuru.
Sanskrit: उद्यन्तं वा गदा गुर्वीः शरान् वा क्षेप्तुमाहवे। जवे लक्ष्यस्य हरणे भोज्ये पांसुविकर्षणे॥
English: In uplifting maces, in shooting arrows, in hitting the target, in eating and in sporting in the dust,
Sanskrit: बालैरपि भवन्तस्तैः सर्व एव विशेषिताः। एतत् सैन्यं समासाद्य सर्व एव बलोत्कटाः॥
English: Even as children there was great difference between yourself and them. They, all of whom are endued with fierce strength, meeting this army,
Sanskrit: विध्वंसयिष्यन्ति रणे मा स्म तैः सह सङ्गमः। एकैकशस्ते सम्पर्दे हन्युः सर्वान् महीक्षितः॥
English: Will destroy them in battle; let there therefore be no encounter with them. In the press of battle, each of them can alone slay the entire universe.
Sanskrit: प्रत्यक्षं तव राजेन्द्र राजसूये यथाऽभवत्। द्रौपद्याश्च परिक्लेश द्युते च परुषा गिरः॥
English: It was in your presence, O chief among kings, namely what happened in the Rajasuya. The sufferings of Draupadi and the harsh words at the game of vice,
Sanskrit: ते स्मरन्तश्च संग्रामे चरिष्यन्ति च रुद्रवत्। लोहिताक्षो गुडाकेशो नारायणसहायवान्॥
English: Remembering these they will wander about in the battle like Rudra. Regarding Gudakesha (curling hair) of copper eyes having Narayana for his ally,
Sanskrit: उभयोः सेनयोर्वीरो रथो नास्तीति तादृशः। न हि देवेषु वा पूर्वं मनुष्ये पूरगेषु च॥
English: There is no brave car-warrior who can equal him in both the armies; nor is there any among the gods, human beings or serpents;
Sanskrit: राक्षसेष्वथ यक्षेषु नरेषु कुत एव तु। भूतोऽथवा भविष्यो वा रथः कश्चिन्मया श्रुतः॥
English: Nor even among Rakshasas and Yakshas, how can there then be any among men? Nor have I heard of any that has been or that will be.
Sanskrit: समायुक्तो महाराज स्थः पार्थस्य धीमतः। वासुदेवश्च संयन्ता योद्धा चैव धनंजयः॥
English: O great king, the wise son of Pritha has a chariot which has Vasudeva for its driver and Dhananjaya as the soldier.
Sanskrit: गाण्डीवं च धनुर्दिव्यं ते चाश्वा वातरंहसः। अभेद्यं कवचं दिव्यमक्षय्यौ च महेषुधी॥
English: He has the celestial bow Gandiva and horses that have the speed of wind, celestial coat of mail which is impenetrable and great arrow holders which are inexhaustible;
Sanskrit: अस्त्रग्रामश्च माहेन्द्रो रौद्रः कौबेर एव च। याम्यश्च वारुणश्चैव गदाचोग्रप्रदर्शनाः॥
English: Groups of arms presented by the great Indra and Rudra and Kuvera and Yama and Varuna and a mace which is fierce to look at,
Sanskrit: वज्रादीनि च मुख्यानि नानाप्रहरणानि च। दानवानां सहस्राणि हिरण्यपुरवासिनाम्॥
English: And several foremost weapons for attack, the thunderbolt. Thousands of Danavas living in Hiranyapura,
Sanskrit: हतान्येकरथेनाजौ कस्तस्य सदृशो रथः। एष हन्याद्धि संरम्भी बलवान् सत्यविक्रमः॥
English: Where slain by him riding on a single chariot. What car-warrior is there who can be equal to him? Endued with wrath, strong and of true prowess the one of long arms will slay,
Sanskrit: तव सेनां महाबाहुः स्वां चैव परिपालयन्। अहं चैनं प्रत्युदियामाचार्यो वा धनंजयम्॥
English: Your army, protecting his own. Myself or the preceptor can advance against this Dhananjaya.
Sanskrit: न तृतीयोऽस्ति राजेन्द्र सेनयोरुभयोरपि। य एनं शरवर्षाणि वर्षन्तमुदियाद् रथी।॥
English: There is no third car-warrior, O chief among kings, in both these armies who can advance against him while he pours showers of amrows.
Sanskrit: जीमूत इव धर्मान्ते महावातसमीरितः। समायुक्तस्तु कौन्तेयो वासुदेवसहायवान्। तरुणश्च कृती चैव जीर्णावावामुभावपि॥
English: Showing arrows like clouds at the close of the hot season urged by mighty winds the son of Kunti, having Vasudeva for his ally, is waiting for battle. He is young and experienced while both of us are worn out.
Sanskrit: वैशम्पायन उवाच एतच्छ्रुत्वा तु भीष्मस्य राज्ञां दध्वंसिरे तदा। काञ्चनाङ्गदिन: पीना भुजाश्चन्दनरूषिताः॥ मनोभिः सह संवेगैः संस्मृत्य च पुरातनम्। सामर्थ्यं पाण्डवेयानां यथा प्रत्यक्षदर्शनात्॥
English: Vaishampayana said Hearing these words of Bhishma and at the time recollecting with their trembling hearts the old might of the sons of Pandu they had themselves witnessed, the fleshly arms, of those kings pasted with sandal, hang down shorn of prowess.
Sanskrit: धृतराष्ट्र उवाच भगवन्नेवमेवैतद् यथा वदसि नारद। इच्छामि चाहमप्येवं न त्वीशो भगवन्नहम्॥
English: Dhritarashtra said O you endued with divine prosperity, it is as you say O Narada, and I too wish the same thing, but you endued with heavenly prosperity, I am not the master.
Sanskrit: वैशम्पायन उवाच एवमुक्त्वा ततः कृष्णमभ्यभाषत कौरवः। स्वयं लोक्यं च मामात्य धर्म्यं न्याय्यं च केशव॥
English: Vaishampayana said Saying this the descendant of Kurus said to Krishna "O Keshava, you have said to me what leads to (the attainment of) heaven, to the benefit of the world and which is virtuous and just.
Sanskrit: न त्वहं स्ववशस्तात क्रियमाणं न मे प्रियम्। अङ्ग दुर्योधनं कृष्ण मन्दं शास्त्रातिगं मम॥ अनुनेतुं महाबाहो यतस्व पुरुषोत्तम। न शृणोति महाबाहो वचनं साधुभाषितम्॥
English: But I am not my own master, O you of long arms; O best of men, try persuade, O Krishna, my wicked son Duryodhana, who disregards injunctions of the scriptures who never dose what is pleasing to me and never listens to good words.
Sanskrit: गान्धार्याश्च हृषीकेश विदुरस्य च धीमतः। अन्येषां चैव सुहृदां भीष्मादीनां हितैषिणाम्॥
English: The son of Gandhari ( does not listen to the advice of) the wise Vidura, O Hrishikesha, as also to that of other friends and of such well wishers as Bhishma and others.
Sanskrit: स त्वं पापमति क्रूरं पापचित्तमचेतनम्। अनुशाधि दुरात्मानं स्वयं दुर्योधनं नृपम्॥
English: Therefore do yourself instruct the ruler of men, Duryodhana, of wicked soul crooked of evil intellect, of sinful heart and senseless.
Sanskrit: सुहृत्कार्यं तु सुमहत् कृतं ते स्याज्जनार्दन। ततोऽभ्यावृत्य वार्ष्णेयो दुर्योधनममर्षणम्॥
English: Then will a very great duty of a friend have been done by you, O Janardana.” Then did the son of Vrishni addressing the wrathful Duryodhana,
Sanskrit: अब्रवीन्मधुरां वाचं सर्वधर्मार्थतत्त्ववित्। दुर्योधन निबोधेदं मद्वाक्यं कुरुसत्तम॥
English: Say these sweet words, conversant as he was with all virtues and worldly profit: “O Duryodhana, listen to this speech of mine, O you best among the Kurus,
Sanskrit: शर्मार्थं ते विशेषण सानुबन्धस्य भारत। महाप्राज्ञकुले जातः साध्वेतत् कर्तुमर्हसि॥
English: Especially for the benefit of yourself and of your followers, O Bharata. Born as you are in a family of very wise men. it is indeed proper that you should do this honorable act.
Sanskrit: श्रुतवृत्तोपसम्पन्नः सर्वैः समुदितो गुणैः। दौष्कुलेया दुरात्मानो नृशंसा निरपत्रपाः॥
English: You are endue with learning and with good habits of life. Whereas these that are born in low families are wicked souled, Inhuman and shameless.
Sanskrit: त एतदीदृशं कुर्युर्यथा त्वं तात मन्यसे। धर्मार्थयुक्ता लोकेऽस्मिन् प्रवृत्तिर्लक्ष्यते सताम्॥
English: These latter alone act in the way that you are contemplating; in this world the inclination of honest men seems to lie towards and virtue and worldly profit.
Sanskrit: असतां विपरीता तु लक्ष्यते भरतर्षभ। विपरीता त्वियं वृत्तिरसकृल्लक्ष्यते त्वयि॥
English: And the inclination of bad men seems to lie towards the opposite direction, o best among the Bharatas, this contemplated action of yours seems to lie in this opposite direction.
Sanskrit: अधर्मश्चानुबन्धोऽत्र घोरः प्राणहरो महान्। अनिष्टश्चानिमित्तश्च न च शक्यश्च भारत।॥
English: In this case, the obstinacy shown by you is vicious, frightful and greatly destructive of life; it will lead to your harm, it is without reason, and is unworthy of being pursued by you long, OBharata.