pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: यथा सर्वगतं सौक्ष्मयादाकाशं नोपलिप्यते। सर्वत्रावस्थितो देहे तथाऽऽत्मा नोपलिप्यते॥
English: As space for its subtility and as it is ubiquitous is never tainted, so Self stationed in every body, is never tainted.
Sanskrit: यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः। क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत॥
English: As the single sun, O Bharata, lights up all this entire world, so Purusha lights up the entire sphere of matters.
Sanskrit: क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा। भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्॥
English: Those who, by the eye of knowledge, know the distinction between Prakriti and Purusha, and the release from the nature of all entities, attain to the Supreme.
Sanskrit: श्रीभगवानुवाच परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्। यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः॥
English: The Great one said “I shall again speak to you that great Science of all Sciences, that excellent Science, knowing which all the Rishis have attained to the highest (and final) emancipation from this body.
Sanskrit: इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः। सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च।॥
English: Resorting to this great Science, and thus attaining to My Nature, men have no more rebirths, not even at the time of a new Creation. They are not disturbed even at the dissolution of the universe.
Sanskrit: मम योनिर्महद् ब्रह्म तस्मिन् गर्भं दधाम्हम्। सम्भवः सर्वभूतानां ततो भवति भारत॥
English: The Great Brahma is the womb in which I place the germ. Thence, O Bharata, take place the births of all beings.
Sanskrit: सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः। तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता॥
English: Whatever is born, O son of Kunti, of them is Brahma the womb, and I the seed-imparting Sire.
Sanskrit: सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः। निबन्धन्ति महाबाहो देहे देहिनमव्ययम्॥
English: Sattva, Raja and Tama, these three qualities of Nature, O mighty-armed, bind down the Eternal Self in the body of beings.
Sanskrit: तत्र सत्त्वं निर्मलत्वात् प्रकाशकमनायम्। सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ॥
English: Amongst the three, Sattva from its untainted nature, from its being enlightening, and as it is free from misery, keeps the Self bound with the attachment of happiness and knowledge.
Sanskrit: रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्। तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम्॥
English: Raja, having desire for its essence, is born of thirst and attachment; therefore, O son of Kunti, it binds the embodied Self with the attachment of work.
Sanskrit: तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्। प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत।॥
English: Tama is born of ignorance, and therefore it deludes all embodied selves. O Bharata, it binds the Self with error, indolence, and sleep.
Sanskrit: सत्त्वं सुखे संजयति रजः कर्मणि भारत। ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत॥
English: Sattva unites the Self with pleasure, Raja, with work; but O Bharata, Tama, shadowing knowledge, binds Self with error.
Sanskrit: रजस्तमश्चाभिभूय सत्त्वं भवति भारत। रजः सत्त्व तमश्चैव तमः सत्त्वं रजस्तथा।॥
English: Sattva remains if Raja and Tama are repressed. Tame remains if Sattva and Raja are repressed' and, Oh Bharata, Raja remains if Tama and Sattva are repressed.
Sanskrit: सर्वद्वारेषु देहेऽस्मिन् प्रकाश उपजायते। ज्ञानं यदा तदा विद्याद् विवृद्धं सत्त्वमित्युत॥
English: When in this body knowledge pervades all, then should one know that Sattva has been developed.
Sanskrit: लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा। रजस्येतानि जायन्ते विवृद्धे भरतर्षभ॥
English: When, O chief of Bharata's race, avarice, activity, fondness of works, want of tranquility, and desire, are born in this body, then should one know that Raja has been developed.
Sanskrit: अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च। तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन॥
English: When, O son of the Kuru race gloom, inactivity, error, and delusion, are born in this body, then should one know that Tama has been developed.
Sanskrit: यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत्। तदोत्तमविदां लोकानमलान् प्रतिपद्यते॥
English: When a man dies when his Sattva is developed, he goes to the sinless region of those that know the supreme.
Sanskrit: रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते। तथा प्रलीनस्तमसि मूढयोनिषु जायते॥
English: Dying, when Raja prevails, he goes among those who are attached to works. Dying in Tama he is born in the womb that produces ignorant men.
Sanskrit: कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्। रजसस्तु फलंदुःखमज्ञानं तमसः फलम्॥
English: The fruit of Sattva is good and untainted; the fruit of Raja is misery, and that of Tama is ignorance.
Sanskrit: सत्त्वात् संजायते ज्ञानं रजसो लोभ एव च। प्रमादमोहौ तमसो भवतोऽज्ञानमेव च॥
English: From Sattva is produced knowledge from Raja avarice, and from Tama error, delusion and ignorance.
Sanskrit: ऊर्ध्वगच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः। जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः॥
English: Those that live in Sattva go on high those that are addicted to Raja live in the middle; and those that are of Tama, having the lowest quality, go down.
Sanskrit: नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति। गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति॥
English: When an observing man comes to know these three qualities to be the only agents of all works, and recognize him who is beyond all qualities, he then attains to My Nature.
Sanskrit: गुणानेतानतीत्य त्रीन् देही देहसमुद्भवान्। जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते॥
English: The embodied self (man) by transcending three qualities, which are the source of all bodies, attains immortality, being freed from birth, death, old age, decay and misery."
Sanskrit: अर्जुन उवाच कैर्लिङ्गैस्त्रीन् गुणानेतानतीतो भवति प्रभो। किमाचारः कथं चैतांस्त्रीन् गुणानतिवर्तते॥
English: Arjuna said What are the characteristic, O Lord, of that man who has transcended the three qualities? What is his conduct? How can a man transcend these three qualities?
Sanskrit: श्रीभगवानुवाच प्रकाश: च प्रवृत्तिं च मोहमेव च पाण्डव। न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति॥
English: The great One said He who has no aversion for knowledge, work or ignorance (the results of the three qualities) when they are present, and he who does not desire them when they are absent, has transcended the three qualities.
Sanskrit: उदासीनवदासीनो गुणैर्यो न विचाल्यते। गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते॥
English: He, who remains all unconcerned, being not shaken by the three qualities who sits and moves not, thinking that it is the qualities and not he, who is engaged in their functions, has transcended the three qualities.
Sanskrit: समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः। तुल्यप्रियाप्रियोधीरस्तुल्यनिन्दाऽऽत्मसंस्तुति॥
English: He, to whom pain and pleasure are alike who is self-restrained, to whom a sod of earth, a stone, a piece of gold, are all alike; to whom agreeable and the disagreeable are the same, to whom praise and censure are alike, has transcended the three qualities.
Sanskrit: मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः। सर्वारम्भपरित्यागी गुणातीतः स उच्यते॥
English: He, to whom honour and dishonour are same, to whom friends and foes are alike; who has discernment, and who has renounced all self-exertion, has transcended the three qualities.
Sanskrit: मां च योऽव्यभिचारेण भक्तियोगेन सेवते। स गुणान् समतीत्यैतान् ब्रह्मभूयाय कल्पते॥
English: He who worships Me with exclusive devotion, transcends the three qualities and becomes fit for admission into the nature of Brahma.
Sanskrit: ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्यस्य च। शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च॥
English: For, I am the embodiment of Brahma, of immortality, of imperishability, of eternal piety and ever-continuing felicity.
Sanskrit: श्रीभगवानुवाच ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्। छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्॥
English: The great One said They say that the Ahsvatha tree with its roots above and branches below is (like the) eternal. Its leaves are the Chandas. He who knows it knows the Vedas.
Sanskrit: अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः। अधश्च मूलान्यनुसंततानि कर्मानुबन्धीनि मनुष्यलोके॥
English: Its branches which are enlarged by the qualities stretched upwards and downwards; its sprouts are the objects of senses. Its roots, leading to actions, are extended downward to this world of men.
Sanskrit: न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा। मसङ्गशस्त्रेण दृढेन छित्त्वा॥ ततः पदं तत् परिमार्गितव्यं यस्मिन् गता न निवर्तन्ति भूयः। तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी॥
English: Its from cannot be known in this world, nor its end, its beginning, for its support. Cutting this Ahsvatha of strong roots with a sharp weapon, one should seek for that place going whither none returns again-resolving, “I shall seek the protection of that Primeval Sire from whom the original course of this worldly life has flowed.
Sanskrit: निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः। गच्छन्त्यमूढाः पदमव्ययं तत्॥
English: Those that are free from delusion and pride, that have subdued the evil of attachments, that are steady in contemplation of the relation of the Supreme to the individual Self, from whom desires have gone away, and who is free from the pairs of opposites, go undeluded to that eternal seat.
Sanskrit: न तद् भासयते सूर्यो न शशाङ्को न पावकः। यद् गत्वा न निवर्तन्ते तद् धाम परमं मम॥
English: The sun lights not that place, nor the Moon, nor the fire. Going there none returns, that is my Supreme seat.
Sanskrit: ममैवांशो जीवलोके जीवभूतः सनातनः। मनः षष्ठानीन्द्रीयाणि प्रकृतिस्थानि कर्षति॥
English: An everlasting portion of Me (My Self) becoming an individual Self in this world, draws to itself the five senses with the mind as the sixth. They all depend on Nature.
Sanskrit: शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः। गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात्॥
English: When (this Self) the king of the body, assumes or quits the body, it departs taking them away, as the wind takes away the fragrance.
Sanskrit: श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च। अधिष्ठाय मनश्चायं विषयानुपसेवते॥
English: Presiding over the ear, the eye, the organs of touch, taste and smell, and the mind. It (the Self) enjoys all objects of senses.
Sanskrit: उत्क्रामन्तं स्थितं वापि भुञ्जान् वा गुणान्वितम्। विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः॥
English: Those that are deluded do not see It when It remains in the body, or when It quits it, when It enjoys or when It is joined with qualities. But those see it who have the eye of knowledge.
Sanskrit: यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्। यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः॥
English: Devotees who are trying to attain to emancipation see It in their own bodies. But those that are senseless, and whose minds are not restrained, do not see It, although they too are trying for emancipation.
Sanskrit: यदादित्यगतं तेजो जगद् भासयतेऽखिलम्। यच्चन्द्रमसि यच्चागग्नौ तत् तेजो विद्धि मामकम्॥
English: The refulgence in the Sun which illuminates the vast universe, that which is in the Moon, and in the Fire, know it to be mine.
Sanskrit: गामाविश्य च भूतानि धारयाम्यहमोजसा। पुष्णामि चौषश्वीः सर्वाः सोमो भूत्वारसात्मकः॥
English: Entering into the earth I uphold every thing by My Force, and becoming Savoury Moon, I nourish all plants.
Sanskrit: अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः। प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्॥
English: Becoming the vital heat in the bodies of creatures, and mixing with the upward and downward breaths, I digest the four kinds of food.
Sanskrit: सर्वस्य चाहं हृदि संनिविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च। वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद् वेदविदेव चाहम्॥
English: I am in the hearts of all. Memory and knowledge, and the loss of both, are all from Me. I am the objects of knowledge to be known from the Vedas. I am the author of the Vedantas, and again I alone am the object to be known of the Vedas.
Sanskrit: द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च। क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते॥
English: There are two entities in this universe, namely the Perishable and the Imperishable. All creatures are the Perishable, and the unconcerned One is the Imperishable.
Sanskrit: उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः। यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः॥
English: But there is another, namely the Supreme Being, called Paramatma, who being the everlasting Lord, and pervading the three worlds, sustains them.
Sanskrit: यस्तात् क्षरमतीतोऽहमक्षरादपि चोत्तमः। अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः॥
English: As I transcend the Perishable, and as I am higher then even the Imperishable, I am celebrated in the world and sung in the Vedas as Purushottama.
Sanskrit: यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्। स सर्वविद् भजति मां सर्वभावेन भारत॥
English: He, who without being deluded, knows Me to be this Highest Being, O Bharata, knowing all this, worships Me with all thoughts.
Sanskrit: इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ। एतद् बुद्ध्वा बुद्धिमान् स्यात् कृतकृत्यश्च भारत॥
English: I have thus, O holy one, declared to you this knowledge, the greatest of all mysteries. Knowing this, O Bharata, one becomes gifted with intelligence, and he has done all that he needs do".
Sanskrit: वैशम्पायन उवाच गीता सुगीता कर्तव्या किमन्यैः शास्त्रसंग्रहैः। या स्वयं पद्मनाभस्य मुखपद्माद् विनिःसृता॥
English: Vaishampayana said : O Janamejaya! What is the need to collect a pile of scriptures? Gita should be duly listened, recited, read, taught, understood and retained properly as it has emanated directly from the lotus lips of god Padmanabha himself.
Sanskrit: सर्वशास्त्रमयी गीता सर्वदेवमयो हरिः। सर्वतीर्थमयी गङ्गा सर्ववेदमयो मनुः॥
English: Gita consists of all scriptures (viz. the vital essence of all scriptures is embedded within Gita). God Sri Hari is in the form of all gods. Ganga holds within her all holy places and Manu (His Manusmriti) holds within it, all Vedas.
Sanskrit: गीता गङ्गा च गायत्री गोविन्देति हृदि स्थिते। चतुर्गकारसंयुक्ते पुनर्जन्म न विद्यते॥
English: A man enjoys freedom from the cycle of rebirth when the four names bearing "Ga" i.e. Gita, Gayatri, Govinda and Ganga are duly retained by him in his heart and mind.
Sanskrit: षट्शतानि सविंशानि श्लोकानां प्राह केशवः। अर्जुन: सप्तपञ्चाशत् सप्तषष्टिं तु संजयः॥ धृतराष्ट्रः श्लोकमेकं गीताया मानमुच्यते।
English: God Krishna has chanted six hundred twenty hymns, Arjuna has chanted fifty seven hymns, Sanjaya has chanted sixty seven and a single hymn has been chanted by Dhritarashtra in this Gita. It is stated the dimension/ expansion of Gita.
Sanskrit: भारतामृतसर्वस्वगीताया मथितस्य च। सारमुद्धृत्य कृष्णेन अर्जुनस्य मुखे हुतम्॥
English: God Krishna churned Gita, the sole essence of the nectar in form of Bharata and the vital essence so extracted has been inserted in the mouth (in mind and savvy through ears) of Arjuna by him.
Sanskrit: संजय उवाच ततो धनंजयं दृष्ट्वा बाणगाण्डीवधारिणम्। पुनरेव महानादं व्यसृजन्त महारथाः॥
English: Sanjaya said Seeing Dhananjaya (Arjuna) take up once again his Gandiva and arrows, the great carwarriors (of the Pandava army) sent up a tremendous shout.
Sanskrit: पाण्डवाः सोमकाश्चैव ये चैषामनुयायिनः। दध्मुश्च मुदिताः शङ्खान् वीराः सागरसम्भवान्॥
English: Those heroes, the Pandavas, and the Somakas, and those that followed them, blew their sea-born conchs in great delight.
Sanskrit: ततो भेर्यश्च पेश्यश्च क्रकचा गोविषाणिकाः। सहसैवाभ्यहन्यन्त ततः शब्दो महानभूत्।॥
English: Drums and Peshis and Krakachas and cowhorns were beat and blown together and the uproar made was very loud.
Sanskrit: तथा देवाः सगन्धर्वाः पितरच जनाधिप। सिद्धचारणसंघाश्च समीयुस्ते दिदृक्षया॥
English: O ruler of men, then there came the celestial, the Gandharvas, the Pitris, the Siddhas and the Charanas with the desire of witnessing (the battle).
Sanskrit: ऋषयश्च महाभागाः पुरस्कृत्य शतक्रतुम्। समीयुस्तत्र सहिता द्रष्टुं तद् वैशसं महत्॥
English: The highly blessed Rishis came there in a body with Shatakratu (Indra) at their head, so that they might see the great slaughter.
Sanskrit: ततो युधिष्ठिरो दृष्ट्वा युद्धाय समवस्थिते। ते सेने सागरप्रख्ये मुहुः प्रचलिते नृप॥ विमुच्य कवचं वीरो निक्षिष्य च वरायुधम्। अवरुह्य रथात् क्षिप्रं पद्भ्यामेव कृताञ्जलिः॥ पितामहमभिप्रेक्ष्य धर्मराजो युधिष्ठिरः। वाग्यतः प्रययौ येन प्राङ्मुखो रिपुवाहिनीम्॥
English: O king, seeing the two armies, which resembled two oceans, ready for the battle and marching continually forward, the brave king Yudhishthira, Dharmaraja, put off his Armour and cast aside his excellent weapons. Then soon alighting from his chariot, he proceeded with joined hands, and with restrained speech towards the direction where the hostile host stood loO king at the grand father and facing the east.
Sanskrit: तं प्रयान्तमभिप्रेक्ष्य कुन्तीपुत्रो धनंजयः। अवतीर्य रथात् तूर्णं भ्रातृभिः सहितोऽन्वयात्॥
English: Seeing him proceed, the son of Kunti, Dhananjaya, soon alighted from his car and followed him accompanied by all his brothers.
Sanskrit: वासुदेवश्च भगवान् पृष्ठतोऽनुजगाम तम्। तथा मुख्याश्च राजानस्तच्चित्ता जग्मुरुत्सुकाः॥
English: The lord Vasudeva also followed him. The chief kings also (of Yudhisthira's army) followed him in great anxiety.
Sanskrit: अर्जुन उवाच किं ते व्यवसितं राजन् यदस्मानपहाय वै। पद्भ्यामेव प्रयातोऽसि प्राङ्मुखो रिपुवाहिनीम्॥
English: Arjuna said O king, what is this you are doing that abandoning us you proceed on foot, face eastwards to the enemy's army.
Sanskrit: भीमसेन उवाच क्व गमिष्यसि राजेन्द्र निक्षिप्तकवचायुधः। दंशितेष्वरिसैन्येषु भ्रातृनुत्सृज्य पार्थिव॥
English: Bhima said O great king, where are you going, O ruler of earth, putting aside your Armour and weapons, you go towards the enemy's warriors clad in Armour, thus abandoning your brothers,
Sanskrit: नकुल उवाच एवं गते त्वयि ज्येष्ठ मम भ्रातरि भारत। भीमें दुनोति हृदयं ब्रूहि गन्ता भवान् क्व नु॥
English: Nakula said O descendant of Bharata, you are my eldest brother. Fear troubles my heart on account of your this proceeding (towards the enemy); Tell us where you are going.
Sanskrit: सहदेव उवाच अस्मिन् रणसमूहे वै वर्तमाने महाभये। उत्सृज्य क्क नु गन्तासि शत्रूनभिमुखो नृप॥
English: Sahadeva said o kin, when these hostile troops, both numerous and terrible, stand here to fight with us, where do you go to their directions?
Sanskrit: संजय उवाच एवमाभाष्यमाणोऽपि भ्रातृभिः कुरुनन्दनः। नोवाच वाग्यतः किंचिद् गच्छत्येव युधिष्ठिरः॥
English: Sanjaya said O descendant of Kuru, though he was thus addressed by his brothers, yet he continued to proceed without uttering a word.
Sanskrit: तानुवाच महाप्राज्ञो वासुदेवो महामनाः। अभिप्रायोऽस्य विज्ञातो मयेति प्रहसन्निर॥
English: To them then the high-souled and the greatly wise Vasudeva thus smilingly spoke "His intention is known to me".
Sanskrit: एष भीष्मं तथा द्रोणं गौतमं शल्यमेव च। अनुमान्य गुरून् सर्वान् योत्स्यते पार्थिवोऽरिभिः॥
English: Having (first) paid his respects to all the Gurus, such as Bhishma, Drona, Kripa and Shalya, he will fight with the enemy.
Sanskrit: श्रूयते हि पुराकल्पे गुरूनननुमान्य यः। युध्यते स भवेद् व्यक्तमपध्यातो महत्तरैः॥ अनुमान्य यथाशास्त्रं यस्तु युध्येन्महत्तरैः। ध्रुवस्तस्य जयो युद्धे भवेदिति मतिर्मम॥ एवं ब्रुवति कृष्णेऽत्र धार्तराष्ट्रचमूं प्रति। हाहाकारो महानासीन्निःशब्दास्त्वपरेऽभवन्॥ दृष्ट्वा युधिष्ठिरं दूराद् धार्तराष्ट्रस्य सैनिकाः। मिथः संकथयाञ्चक्रुरेषो हि कुलपांसनः॥
English: It is heard in the old history that he, who, having paid his respects to the reverend preceptors and relatives, according to the Shastras, fights with those that are his superiors, is certain to win victory in battle. This is my opinion. When Krishna was saying this, a loud uproar of “Alas" and "Oh" rose in the ranks of the troops remained quiet. Seeing Yudhishthira, the heroic warriors of Dhritarashtra's son thus talked amongst themselves. “This fellow is an infamous wretch of his race. It is apparent that this king is coming in terror to Bhishma.
Sanskrit: व्यक्ति भीत इवाभ्येति राजासौ भीष्ममन्तिकम्। युधिष्ठिरः ससोदर्यः शरणार्थं प्रयाचकः॥ धनंजये कथं नाथे पाण्डवे च वृकोदरे। नकुले सहदेवे च भीतिरभ्येति पाण्डवम्॥ न नूनं क्षत्रियकुले जातः सम्प्रथिते भुवि। यथाऽस्य हृदयं भीतमल्यसत्त्वस्य संयुगे॥
English: Yudhishthira with his brothers has become a sceker after Bhishma's protection. When Dhananjaya is protector and the sons of Pandu, Vrikodara (Bhima), Nakula and Sahadeva, why does this Pandavas (Yudhishthira) come (to Bhishma) in fear. Though celebrated in the world, this one could never have been born in the Kshatriya order, for he is weak and his heart is filled with fear of battle”. Then those warriors all praised the Kurus.
Sanskrit: ततस्ते सैनिकाः सर्वे प्रशंसन्ति स्म कौरवान्। हृष्टाः सुमनसो भूत्वा चैलानि दुधुवुश्च ह॥ व्यनिन्दश्च तथा सर्वे योधास्तव विशाम्पते। युधिष्ठिरं ससोदर्यं सहितं केशवेन हि॥ ततस्तत् कौरवं सैन्यं धिक्कृत्वा तु युधिष्ठिरम्। निःशब्दमभवत् तूर्णं पुनरेव विशाम्पते॥
English: Becoming greatly pleased, all of them waved their garments with cheerful hearts, 0 king, all the warriors then blamed Yudhishthira with his brothers along with Keshava (Krishna), O king, then the Kuru army crying shame to Yudhishthira again became quiet. What will this king say? What will Bhishma say in reply?
Sanskrit: किं नु वक्ष्यति राजासौ किं भीष्मः प्रतिवक्ष्यति। किं भीमः सपरश्लीघी किं नु कृष्णार्जुनाविति॥ विवक्षितं किमस्येति संशयः सुमहानभूत्। उभयोः सेनयो राजन् युधिष्ठिरकृते तदा।॥ सोऽवगाह्य चमूं शत्रोः शरशक्तिसमाकुलाम्। भीष्ममेवाभ्ययात् तूर्णं भ्रातृभिः परिवारितः॥ तमुवाच ततः पादौ कराभ्यां पीड्य पाण्डवः। भीष्मं शान्तनवं राजा युद्धाय समुपस्थितम्॥
English: What will Bhima who is ever boastful of his prowess in battle and what Krishna and Arjuna say? What has Yudhishthira to say? O great king, the curiosity of both the armies in respect of Yudhishthira was great. (In the mean time) the king entered the hostile army full of arrows and darts. He then quickly proceeded towards Bhishma, surrounded by his brothers. Seizing his feet with his two hands, the king (Yudhishthira), the son of Pandu, then thus spoke to Bhishma, the son of Shantanu, who was then ready for battle.
Sanskrit: युधिष्ठिर उवाच आमन्त्रये त्वां दुर्धर्ष त्वया योत्स्यामहे सहा अनुजानीहि मां तात आशिषश्च प्रयोजय॥
English: Yudhishthira said O invincible one, I bow to you. We shall fight with you. Grant us your permission; give us your blessings.
Sanskrit: भीष्म उवाच यद्येवं नाभिगच्छेथा युधि मां पृथिवीपते। शपेयं त्वां महाराज पराभावाय भारत॥
English: Bhishma said Oruler of earth, O great king, O descendant of Bharata, if you had not come to me in this battle, I would have cursed you for bringing about your defeat.
Sanskrit: प्रीतोऽहं पुत्र युध्यस्व जयमाप्नुहि पाण्डव। यत् तेऽभिलषितं चान्यत् तदवाप्नुहि संयुगे॥
English: O son, I am pleased with you. O son of Pandu, fight and obtain victory. Whatever else you have desired to obtain, get them all in this battle.
Sanskrit: वियतां च वरः पार्थ किमस्मत्तोऽभिकाडक्षसि। एवंगते महाराज न तवास्ति पराजयः॥
English: O son of Pritha, ask for a boon which you desire to get. O great king, if it so happens, then defeat will not be yours.
Sanskrit: अर्थस्य पुरुषो दासो दासस्त्वर्थो न कस्यचित्। इति सत्यं महाराज बद्धोऽस्म्यर्थेन कौरवैः॥
English: O king, a man is the slave of wealth, but wealth is no one's slave. This is very true. I am bound to the Kurus by wealth.
Sanskrit: अत्स्त्वां क्लीबवद् वाक्यं ब्रवीमि कुरुनन्दन। भृतोऽस्म्यर्थेन कौरव्य युद्धादन्यत् किमिच्छसि॥
English: O descendant of Kuru, it is for this I am, like a eunuch, uttering these words that I am bound to the Kurus by wealth. Except battle, What do you desire?
Sanskrit: युधिष्ठिर उवाच मन्त्रयस्व महाबाहो हितैषी मम नित्यशः। युध्यस्व कौरवस्यार्थे ममैष सततं वरः॥
English: Yudhishthira said O greatly wise one, desiring my welfare from day to day look after my interest. Fight for the sake of the Kurus, this is my prayer.
Sanskrit: भीष्म उवाच राजन् किमत्र साह्यं ते करोमि कुरुनन्दन। कामं योत्स्ये परस्यार्थे ब्रूहि यत् ते विवक्षितम्॥
English: Bhishma said O king, O descendant of Kuru, what can I do for you. I shall of course fight on behalf of your enemies. Tell me what can I do for you?
Sanskrit: युधिष्ठिर उवाच कथं जयेयं संग्रामे भवन्तभपराजितम्। एतन्मे मन्त्रय हितं यदि श्रेयः प्रपश्यसि॥
English: Yudhishthira said O sire, I bow to you. I ask you (tell us) how we shall be able to vanquish you who are invincible. Tell me this, it is for my benefit, if you see any good in it.
Sanskrit: भीष्म उवाच नैनं पश्यामि कौन्तेय यो मां युध्यन्तमाहवे। विजयेत पुमान् कश्चित् साक्षादपि शतक्रतुः॥
English: Bhishma said O son of Kunti, I do not see the person who, even if he be the lord of the celestial-can defeat me in battle when I fight.