| Скачайте и установите необходимые шрифты, чтобы санскрит отображался во всей его красе Прочтите Транслитерация (2) (русский), чтобы полностью понять систему транслитерации |
Bhagavadgītā (Бхагавад-гита): Глава I - Arjunaviṣāda (Арджунавишада)
Разочарование Арджуны
Introduction
Sañjaya, disciple of Vyāsa himself, was asked by Dhṛtarāṣṭra about the situation of the two armies in the battlefield of Kurukṣetra. Sañjaya had the power of supernormal sight, and he could see what was occurring in Kurukṣetra though he was not there. The blind king Dhṛtarāṣṭra knew this, and that is why he asked Sañjaya to tell him what was happening between the Kaurava army commanded by his eldest son, Duryodhana, and that one commanded by the five Pāṇḍava-s. Bhagavadgītā thus begins...
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me. Besides, although I have not written any commentary on each stanza, I have added my own notes when a more detailed explanation is needed. In addition, note that I will use inverted commas to delimit text only when the person speaking is not Sañjaya himself (the narrator). Therefore, the words spoken by Sañjaya will not be delimited by inverted commas or quotation marks.
Chapter 1: Arjunaviṣāda (Arjuna's disappointment)
धृतराष्ट्र उवाच
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः।
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय॥१॥
Dhṛtarāṣṭra uvāca
Dharmakṣetre kurukṣetre samavetā yuyutsavaḥ|
Māmakāḥ pāṇḍavāścaiva kimakurvata sañjaya||1||
Dhṛtarāṣṭra (dhṛtarāṣṭraḥ) said (uvāca):
"(After having) met (samavetāḥ) in Kurukṣetra (kurukṣetre), (also known as) Dharmakṣetra (dharmakṣetre), full of desires to fight (yuyutsavaḥ), oh Sañjaya (sañjaya), what (kim) did my own (sons) (māmakāḥ) along with (ca eva) the 'reputed' sons of Pāṇḍu (pāṇḍavāḥ)1 do (akurvata)?"||1||
1 I wrote "reputed" because the five Pāṇḍava-s (Yudhiṣṭhira, Bhīma, Arjuna, Nakula and Sahadeva) were not really the sons of Pāṇḍu, but of the divinities Dharma, Vāyu and Indra (the three first Pāṇḍava-s), while the two Aśvī-s were the fathers of the twin-brothers Nakula and Sahadeva.
सञ्जय उवाच
दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा।
आचार्यमुपसङ्गम्य राजा वचनमब्रवीत्॥२॥
Sañjaya uvāca
Dṛṣṭvā tu pāṇḍavānīkaṁ vyūdhaṁ duryodhanastadā|
Ācāryamupasaṅgamya rājā vacanamabravīt||2||
Sañjaya (sañjayaḥ) said (uvāca):
Certainly (tu), having seen (dṛṣṭvā) the Pāṇḍava (pāṇḍava) army (anīkam) arrayed for battle (vyūḍham), king (rājā) Duryodhana (duryodhanaḥ) then (tadā), approaching (upasaṅgamya) to (his) master (ācāryam)1, told (him) (vacanam abravīt)||2||
1 That is, Droṇācārya, who had given him military instruction. Likewise, the five Pāṇḍava-s had been trained by Droṇācārya too, but he took the Kaurava-s' side when the war began. Droṇācārya married Kṛpī, the twin-sister of king Kṛpācārya. This king is mentioned merely as "Kṛpa" later on in the text (8th stanza). In turn, Droṇācārya and Kṛpī had a son, whose name was Aśvathāmā. Aśvathāmā is also mentioned later in the same 8th stanza.
पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम्।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता॥३॥
Paśyaitāṁ pāṇḍuputrāṇāmācārya mahatīṁ camūm|
Vyūḍhāṁ drupadaputreṇa tava śiṣyeṇa dhīmatā||3||
"Oh master (ācārya)!, look (paśya) at this (etām) large (mahatīm) army (camūm) of the sons (putrāṇām) of (king) Pāṇḍu (pāṇḍu) arrayed for battle (vyūḍhām) by the son (putra) of Drupada (drupada), your (tava) intelligent (dhīmatā) disciple (śiṣyeṇa)1"||3||
1 The son of Drupada was Dhṛṣṭadyumna, who had also been disciple of Droṇācārya. Since Drupada was father-in-law of Arjuna, Dhṛṣṭadyumna was brother-in-law of the great Pāṇḍava.
अत्र शूरा महेष्वासा भीमार्जुनसमा युधि।
युयुधानो विराटश्च द्रुपदश्च महारथः॥४॥
Atra śūrā maheṣvāsā bhīmārjunasamā yudhi|
Yuyudhāno virāṭaśca drupadaśca mahārathaḥ||4||
"In this (army) (atra), brave men (śūrāḥ) (and) great (mahā) archers (iṣvāsāḥ) equal (samāḥ) to Bhīma (bhīma) (and) Arjuna (arjuna) in battle (yudhi), (such as) Yuyudhāna (yuyudhānaḥ) and (ca) Virāṭa (virāṭaḥ), as well as (ca) (such) a great (mahā) warrior (rathaḥ) (as) Drupada (drupadaḥ)"||4||
धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान्।
पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः॥५॥
Dhṛṣṭaketuścekitānaḥ kāśirājaśca vīryavān|
Purujitkuntibhojaśca śaibyaśca narapuṅgavaḥ||5||
"Dhṛṣṭaketu (dhṛṣṭaketuḥ), Cekitāna (cekitānaḥ) and (ca) the powerful (warrior) (vīryavān) (known as) Kāśirāja (kāśirajaḥ); Purujit (purujit) and (ca) Kuntibhoja (kuntibhojaḥ), as well as (ca) Śaibya (śaibyaḥ), the excellent hero (narapuṅgavaḥ)"||5||
युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान्।
सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः॥६॥
Yudhāmanyuśca vikrānta uttamaujāśca vīryavān|
Saubhadro draupadeyāśca sarva eva mahārathāḥ||6||
"The bold (warrior) (vikrāntaḥ) (called) Yudhāmanyu (yudhāmanyuḥ) and (ca... ca) the powerful (hero) (vīryavān) Uttamaujās (uttamaujāḥ); Saubhadra (saubhadraḥ) and (ca) the sons of Draupadī (draupadeyāḥ), all of them (sarva) great (mahā) warriors (rathāḥ) indeed (eva)"||6||
अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम।
नायका मम सैन्यस्य सञ्ज्ञार्थं तान्ब्रवीमि ते॥७॥
Asmākaṁ tu viśiṣṭā ye tānnibodha dvijottama|
Nāyakā mama sainyasya sañjñārthaṁ tānbravīmi te||7||
"However (tu), as far as our own side is concerned (asmākam), oh first among the twice-born (dvija-uttama)1!, (just) learn (nibodha) (the names of) those (tān) who (ye) (are) the pre-eminent (viśiṣṭāḥ) generals (nāyakāḥ) of my (mama) army (sainyasya). I am speaking (bravīmi) about them (tān) to you (te) (only) for (artham) (your) information (sañjñā)"||7||
1 "Dvijottama" (dvija-uttama), that is, "first among the twice-born", is an epithet of Droṇācārya. By the word "dvija" or twice-born, the author is referring to the brāhmaṇa-s or priests.
भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः।
अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च॥८॥
Bhavānbhīṣmaśca karṇaśca kṛpaśca samitiñjayaḥ|
Aśvatthāmā vikarṇaśca saumadattistathaiva ca||8||
a different version of the stanza reads
भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः।
अश्वत्थामा विकर्णश्च सौमदत्तिर्जयद्रथः॥८॥
Bhavānbhīṣmaśca karṇaśca kṛpaśca samitiñjayaḥ|
Aśvatthāmā vikarṇaśca saumadattirjayadrathaḥ||8||
"You (bhavān), Bhīṣma (bhīṣmaḥ) and (ca... ca) Karṇa (karṇaḥ), as well as (ca) Kṛpa (kṛpaḥ), who is (always) victorious in battle (samitiñjayaḥ); Aśvathāmā (aśvathāmā) and (ca) Vikarṇa (vikarṇaḥ), as well as (tathā eva ca) Saumadatti (saumadattiḥ)"||8||
and the translation for the second version of the stanza reads
"You (bhavān), Bhīṣma (bhīṣmaḥ) and (ca... ca) Karṇa (karṇaḥ), as well as (ca) Kṛpa (kṛpaḥ), who is (always) victorious in battle (samitiñjayaḥ); Aśvathāmā (aśvathāmā), Vikarṇa (vikarṇaḥ) and (ca) Saumadatti (saumadattiḥ), whose war-chariot is (always) victorious (jayadrathaḥ)"||8||
अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः।
नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः॥९॥
Anye ca bahavaḥ śūrā madarthe tyaktajīvitāḥ|
Nānāśastrapraharaṇāḥ sarve yuddhaviśāradāḥ||9||
"(There are) also (ca) many (bahavaḥ) other (anye) bold men (śūrāḥ) ready to abandon their lives (tyakta-jīvitāḥ) for the sake (arthe) of me (mat). All of them (sarve) strike (praharaṇāḥ) with multiple (nānā) weapons (śastra) (and) are skillful (viśāradāḥ) in war (yuddha)"||9||
अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्।
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम्॥१०॥
Aparyāptaṁ tadasmākaṁ balaṁ bhīṣmābhirakṣitam|
Paryāptaṁ tvidameteṣāṁ balaṁ bhīmābhirakṣitam||10||
"That (tad) military force (balam) of ours (asmākam), protected and commanded (abhirakṣitam) by Bhīṣma (bhīṣma), (is) unlimited (aparyāptam). But (tu), this (idam) military force (balam) of theirs (eteṣām), protected and commanded (abhirakṣitam) by Bhīma (bhīma), (is) limited (paryāptam)"||10||
अयनेषु च सर्वेषु यथाभागमवस्थिताः।
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि॥११॥
Ayaneṣu ca sarveṣu yathābhāgamavasthitāḥ|
Bhīṣmamevābhirakṣantu bhavantaḥ sarva eva hi||11||
"And (ca) those (men) stationed (avasthitāḥ), each in their respective position (yathābhāgam), in all (sarveṣu) strategical points (ayaneṣu), (that is,) all (sarve) of you (bhavantaḥ) indeed (eva hi), must protect (abhirakṣantu) Bhīṣma (bhīṣmam eva)"||11||
तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः।
सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान्॥१२॥
Tasya sañjanayanharṣaṁ kuruvṛddhaḥ pitāmahaḥ|
Siṁhanādaṁ vinadyoccaiḥ śaṅkhaṁ dadhmau pratāpavān||12||
Majestic (pratāpavān) paternal grandfather (Bhīṣma) (pitāmahaḥ), the eldest (vṛddhaḥ) among the Kaurava-s (kuru), blew (dadhmau) (his) conch-shell (śaṅkham) powerfully (uccaiḥ), which sounded (vinadya) (like) a lion's roar (siṁha-nādam). (This) caused (sañjanayan) joy (harṣam) to him --i.e. to Duryodhana-- (tasya)||12||
ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः।
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत्॥१३॥
Tataḥ śaṅkhāśca bheryaśca paṇavānakagomukhāḥ|
Sahasaivābhyahanyanta sa śabdastumulo'bhavat||13||
Afterward (tatas), conch-shells (śaṅkhāḥ) and (ca) kettledrums (bheryaḥ), along with (ca) small drums (paṇava), large drums (ānaka) (and) horns (gomukhāḥ), suddenly (sahasā eva) were sounded (abhyahanyanta). The sound (saḥ śabdaḥ) became (abhavat) tumultuous (tumulaḥ)||13||
ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ।
माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः॥१४॥
Tataḥ śvetairhayairyukte mahati syandane sthitau|
Mādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ||14||
After that (tatas), the descendant of Madhu (mādhavaḥ)1 and (ca eva) the descendant of Pāṇḍu (pāṇḍavaḥ)2, standing (sthitau) on a great (mahati) war-chariot (syandane) yoked (yukte) with white (śvetaiḥ) horses (hayaiḥ), blew (pradadhmatuḥ) (their) two divine (divyau) conch-shells (śaṅkhau)||14||
1 Epithet for Kṛṣṇa.
2 Epithet for Arjuna.
पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः।
पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः॥१५॥
Pāñcajanyaṁ hṛṣīkeśo devadattaṁ dhanañjayaḥ|
Pauṇḍraṁ dadhmau mahāśaṅkhaṁ bhīmakarmā vṛkodaraḥ||15||
The Lord (īśaḥ) of the senses (hṛśīka)1 blew (dadhmau) (his own conch-shell called) Pāñcajanya (śāṅkarī), (while) the conqueror of wealth (dhanañjayaḥ)2 blew (dadhmau) (his conch-shell known as) Devadatta (devadattam). (In turn,) wolf-bellied (vṛka-udaraḥ)3, (also named) Bhīmakarmā (bhīmakarmā)4, blew (dadhmau) (his) great (mahā) conch-shell (śaṅkham) (called) Pauṇḍra (pauṇḍram)||15||
1 Epithet for Kṛṣṇa.
2 Epithet for Arjuna.
3 Epithet for Bhīma.
4 Literally, "dreadful", or else "one who performs formidable actions".
अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः।
नकुलः सहदेवश्च सुघोषमणिपुष्पकौ॥१६॥
Anantavijayaṁ rājā kuntīputro yudhiṣṭhiraḥ|
Nakulaḥ sahadevaśca sughoṣamaṇipuṣpakau||16||
King (rājā) Yudhiṣṭhira (yudhiṣṭhiraḥ), son (putraḥ) of Kuntī (kuntī), (blew his conch-shell, whose name was) Anantavijaya (anantavijayam). Nakula (nakulaḥ) and (ca) Sahadeva (sahadevaḥ) (blew their two respective conch-shells called) Sughoṣa and Maṇipuṣpaka (sughoṣamaṇipuṣpakau)||16||
काश्यश्च परमेष्वासः शिखण्डी च महारथः।
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः॥१७॥
Kāśyaśca parameṣvāsaḥ śikhaṇḍī ca mahārathaḥ|
Dhṛṣṭadyumno virāṭaśca sātyakiścāparājitaḥ||17||
The most excellent (parama) archer (iṣvāsaḥ) of Kāśī --also known as Vārāṇasī city-- (kāśī) and (ca... ca) the great warrior (mahārathaḥ) Śikhaṇḍhī (śikhaṇḍī), (together with) Dhṛṣṭadyumna (dhṛṣṭadyumnaḥ), Virāṭa (virāṭaḥ) and (ca... ca) unconquered (aparājitaḥ) Sātyaki (sātyakiḥ), (also blew their own conch-shells)||17||
द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते।
सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक्॥१८॥
Drupado draupadeyāśca sarvaśaḥ pṛthivīpate|
Saubhadraśca mahābāhuḥ śaṅkhāndadhmuḥ pṛthakpṛthak||18||
Drupada (drupadaḥ) and (ca) all (sarvaśaḥ) sons of Draupadī (draupadeyāḥ), oh king (pṛthivī-pate)!, as well as (ca) big-armed (mahābāhuḥ) Saubhadra (saubhadraḥ), blew (dadhmuḥ) (their respective) conch-shells (śaṅkhān), each of them separately (pṛthak pṛthak)||18||
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत्।
नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन्॥१९॥
Sa ghoṣo dhārtarāṣṭrāṇāṁ hṛdayāni vyadārayat|
Nabhaśca pṛthivīṁ caiva tumulo vyanunādayan||19||
That (saḥ) tumultuous (tumulaḥ) sound (ghoṣaḥ) (caused) sky (nabhaḥ) and (ca... ca eva) earth (pṛthivīm) to resound (vyanunādayan), (and) rent (vyadārayat) the hearts (hṛdayāni) of the sons of Dhṛtarāṣṭra (dhārtarāṣṭrāṇām)||19||
अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः।
प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः॥२०॥
Atha vyavasthitāndṛṣṭvā dhārtarāṣṭrānkapidhvajaḥ|
Pravṛtte śastrasampāte dhanurudyamya pāṇḍavaḥ||20||
Now (atha), having seen (dṛṣṭvā) the sons of Dhṛtarāṣṭra (dhārtarāṣṭrān) drawn up for battle (vyavasthitān), the descendant of Pāṇḍu (pāṇḍavaḥ)1 who has (the figure of) a monkey (kapi)2 on his flag or standard (dhvajaḥ), raised (udyamya) (his) bow (dhanuḥ) to commence (pravṛtte) discharging (sampāte) arrows (śastra)||20||
1 Epithet for Arjuna.
2 The monkey referred to is Hanumān, the loyal servant of Lord Rāmacandra.
हृषीकेशं तदा वाक्यमिदमाह महीपते।
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत॥२१॥
यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान्।
कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे॥२२॥
1Hṛṣīkeśaṁ tadā vākyamidamāha mahīpate|
Senayorubhayormadhye rathaṁ sthāpaya me'acyuta||21||
Yāvadetānnirīkṣe'haṁ yoddhukāmānavasthitān|
Kairmayā saha yoddhavyamasminraṇasamudyame||22||
Then (tadā), (Arjuna) spoke (āha) these (idam) words (vākyam) to the Lord (īśam) of the senses (hṛṣīka)2, oh king (mahīpate)!: "Station (sthāpaya) my (me) chariot (ratham), oh Acyuta (acyuta)3, in the middle (madhye) of both (ubhayoḥ) armies (senayoḥ) so that (yāvat) I (aham) (may) behold (nirīkṣe) these (etān) (warriors) posted (avasthitān) (here and) anxious for battle (yoddhukāmān), with whom (kaiḥ) I am to fight (mayā saha yoddhavyam) in this (asmin) first phase (samudyame) of the struggle (raṇa)"||21-22||
1 I joined these two stanzas together because the contents of the former naturally flow into the latter.
2 Epithet for Kṛṣṇa.
3 Acyuta literally means "one who has not fallen". Sometimes it is translated as "unfailing", as in the case of arrows that do not fail the target. Kṛṣṇa, being God Himself appearing in a human form, never falls or fails, this is the sense.
योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः।
धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः॥२३॥
Yotsyamānānavekṣe'haṁ ya ete'tra samāgatāḥ|
Dhārtarāṣṭrasya durbuddheryuddhe priyacikīrṣavaḥ||23||
"I (aham) (want to) see (avekṣe) the ones who are going to fight (yotsyamānān), (I want to see) these (ete) who (ye) met (samāgatāḥ) here (atra) wishing to please (priya-cikīrṣavaḥ) in battle (yuddhe) the foolish and malignant (son) (durbuddheḥ) of Dhṛtarāṣṭra (dhṛtarāṣṭrasya)"||23||
एवमुक्तो हृषीकेशो गुडाकेशेन भारत।
सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम्॥२४॥
Evamukto hṛṣīkeśo guḍākeśena bhārata|
Senayorubhayormadhye sthāpayitvā rathottamam||24||
Oh descendant of Bharata (bhārata)1!, having been so said (evam uktaḥ) by the thick-haired one (guḍā-keśena)2, the Lord (īśaḥ) of the senses (hṛṣīka)3 stationed (sthāpayitvā) the best (uttamam) of the chariots (ratha)4 in the middle (madhye) of the two (ubhayoḥ) armies (senayoḥ)||24||
1 That is, Dhṛtarāṣṭra
2 Epithet for Arjuna.
3 Epithet for Kṛṣṇa.
4 "Rathottama" (the best of the chariots), epithet of the Arjuna's chariot.
भीष्मद्रोणप्रमुखतः सर्वेषां महीक्षिताम्।
उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति॥२५॥
Bhīṣmadroṇapramukhataḥ sarveṣāṁ mahīkṣitām|
Uvāca pārtha paśyaitānsamavetānkurūniti||25||
In front of (pramukhataḥ) Bhīṣma (bhīṣma), Droṇācārya (droṇa) and (ca) of all (sarveṣām) earth-rulers (mahīkṣitām), (Kṛṣṇa) said (uvāca): "Oh son of Pṛthā (pārtha)1, look (paśya) at these (etān) descendants of Kuru (kurūn) assembled (here) (samavetān... iti)"||25||
1 Epithet for Arjuna.
तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान्।
आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा॥२६॥
श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि।
तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान्॥२७॥
कृपया परयाऽविष्टो विषीदन्निदमब्रवीत्।
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्॥२८॥
सीदन्ति मम गात्राणि मुखं च परिशुष्यति।
वेपथुश्च शरीरे मे रोमहर्षश्च जायते॥२९॥
गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते।
न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः॥३०॥
Tatrāpaśyatsthitānpārthaḥ pitṝnatha pitāmahān|
Ācāryānmātulānbhrātṝnputrānpautrānsakhīṁstathā||26||
Śvaśurānsuhṛdaścaiva senayorubhayorapi|
Tānsamīkṣya sa kaunteyaḥ sarvānbandhūnavasthitān||27||
Kṛpayā parayāviṣṭo viṣīdannidamabravīt|
Dṛṣṭvemaṁ svajanaṁ kṛṣṇa yuyutsuṁ samupasthitam||28||
Sīdanti mama gātrāṇi mukhaṁ ca pariśuṣyati|
Vepathuśca śarīre me romaharṣaśca jāyate||29||
Gāṇḍīvaṁ sraṁsate hastāttvakcaiva paridahyate|
Na ca śaknomyavasthātuṁ bhramatīva ca me manaḥ||30||
There (tatra), the son of Pṛthā (pārthaḥ)1 then (atha) saw (apaśyat) fathers (pitṝn), paternal grandfathers (pitāmahān), masters (ācāryān), maternal uncles (mātulān), brothers (bhrātṝn), sons (putrān), grandsons (pautrān) as well as (tathā) friends (sakhīn) standing (in the battlefield) (sthitān). (He could) even (api) (see) fathers-in-law (śvaśurān) and (ca eva) well-wishers (suhṛdaḥ) in both (ubhayoḥ) armies (senayoḥ). Having beheld (samīkṣya) all (sarvān) those (tān) relatives (bandhūn) standing (there) (avasthitān), that (saḥ) son of Kuntī (kaunteyaḥ)2, filled (āviṣṭaḥ) with a (feeling of) great (parayā) compassion (kṛpayā), said (abravīt) this (idam) in despair (viṣīdan):
"After having seen (dṛṣṭvā) my own people (imam svajanam) who have come (here) (samupasthitam) wishing to fight (yuyutsum), oh Kṛṣṇa (kṛṣṇa), my (mama) limbs (gātrāṇi) become wearied (sīdanti) and (ca) (my) mouth (mukham) is dried up (pariśuṣyati). Besides (ca), (there is) a tremor (vepathuḥ) in my (me) body (śarīre), and (ca) a bristling (harṣaḥ) of the hair (roma) is (also) occurring (jāyate). (My bow called) Gāṇḍiva (gāṇḍivam) gets loose (sraṁsate) from (my own) hand (hastāt), and (ca eva) (my) skin (tvak) is burning (paridahyate). I cannot (na ca śaknomi) stand (avasthātum) (here any longer), and (ca) my (me) mind (manaḥ) is wandering about (bhramati), as it were (iva)"||26-30||
1 Epithet for Arjuna.
2 Epithet for Arjuna.
निमित्तानि च पश्यामि विपरीतानि केशव।
न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे॥३१॥
Nimittāni ca paśyāmi viparītāni keśava|
Na ca śreyo'nupaśyāmi hatvā svajanamāhave||31||
"I see (ca paśyāmi) inauspicious and adverse (viparītāni) causes (nimittāni) (in all this), oh long-haired One (keśava)1. And (ca) I can see (anupaśyāmi) no (na) good (śreyaḥ) in killing (hatvā) (my) own (sva) people (janam) in battle (āhave)"||31||
1 Epithet for Kṛṣṇa. It is to be noted that this word might also mean alternatively: "slayer of the demon Keśī".
न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च।
किं नो राज्येन गोविन्द किम् भोगैर्जीवितेन वा॥३२॥
येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च।
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च॥३३॥
आचार्याः पितरः पुत्रास्तथैव च पितामहाः।
मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा॥३४॥
एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन।
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते॥३५॥
Na kāṅkṣe vijayaṁ kṛṣṇa na ca rājyaṁ sukhāni ca|
Kiṁ no rājyena govinda kiṁ bhogairjīvitena vā||32||
Yeṣāmarthe kāṅkṣitaṁ no rājyaṁ bhogāḥ sukhāni ca|
Ta ime'vasthitā yuddhe prāṇāṁstyaktvā dhanāni ca||33||
Ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ|
Mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ sambandhinastathā||34||
Etānna hantumicchāmi ghnato'pi madhusūdana|
Api trailokyarājyasya hetoḥ kiṁ nu mahīkṛte||35||
"I do not desire (na kāṅkṣe) victory (vijayam), oh Kṛṣṇa (kṛṣṇa), nor (na ca) a kingdom (rājyam) and (ca) pleasures (sukhāni). Oh Cowherd (govinda)1, what is the point (kim) of a kingdom (rājyena) to us (naḥ), what is the point (kim) of enjoyments (bhogaiḥ) or (vā) (even one's own) life (jīvitena) (when) all these (people) (te ime), for the sake (arthe) of whom (yeṣām) we desire (kāṅkṣitam naḥ) a kingdom (rājyam), enjoyments (bhogāḥ) and (ca) pleasures (sukhāni), are (now) engaged (avasthitāḥ) in war (yuddhe) after having abandoned (tyaktvā) (their) lives (prāṇān) and (ca) riches (dhanāni)?
Spiritual teachers (ācāryāḥ), fathers (pitaraḥ), sons (putrāḥ) as well as (tathā eva ca) paternal grandfathers (pitāmahāḥ), maternal uncles (mātulāḥ), fathers-in-law (śvaśurāḥ), grandsons (pautrāḥ), brothers-in-law (śyālāḥ) and (tathā) (other) relatives (sambandhinaḥ)... I do not want (na... icchāmi) to kill (hantum) them (etān) although (api) they (want to) kill (me) (ghnataḥ), oh destroyer (sūdana) of the demon Madhu (madhu)2, even (api) in return for (hetoḥ) the sovereignty (rājyasya) over the three worlds (trailokya), let alone (kim nu) in order to get (kṛte) (a piece of) land (mahī)"||32-35||
1 Epithet for Kṛṣṇa.
2 Epithet for Kṛṣṇa.
निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः॥३६॥
Nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana|
Pāpamevāśrayedasmānhatvaitānātatāyinaḥ||36||
"Oh You who agitates (ardana) men (jana)1, what (kā) pleasure or satisfaction (prītiḥ) would we obtain (naḥ... syāt) by attacking and destroying (nihatya) the sons of Dhṛtarāṣṭra (dhārtarāṣṭrān)? By killing (hatvā) these (etān) whose bows are drawn to take our lives (ātatāyinaḥ), sin (pāpam) would attach or adhere (eva āśrayet) to us (asmān)"||36||
1 Epithet for Kṛṣṇa.
तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान्।
स्वजनं हि कथं हत्वा सुखिनः स्याम माधव॥३७॥
यद्यप्येते न पश्यन्ति लोभोपहतचेतसः।
कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम्॥३८॥
Tasmānnārhā vayaṁ hantuṁ dhārtarāṣṭrānsvabāndhavān|
Svajanaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava||37||
Yadyapyete na paśyanti lobhopahatacetasaḥ|
Kulakṣayakṛtaṁ doṣaṁ mitradrohe ca pātakam||38||
"Therefore (tasmāt), we (vayam) are not (na) entitled (arhāḥ) to kill (hantum) the sons of Dhṛtarāṣṭra (dhārtarāṣṭrān), who are our own (sva) relatives (bāndhavān). How (katham) would we become (hi... syāma) happy (sukhinaḥ) by killing (hatvā) our own (sva) people (janam), oh descendant of Madhu (mādhava)1, even (api) if (yadi) these (people) (ete), whose intelligence (cetasaḥ) is affected (upahata) by covetousness (lobha), do not (na) see (paśyanti) (neither) fault or wickedness (doṣam) in the act (kṛtam) of destroying (kṣaya) a family (kula) nor (ca) a crime (pātakam) in the act of injuring (drohe) friends (mitra)"||37-38||
1 Epithet for Kṛṣṇa.
कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्।
कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन॥३९॥
Kathaṁ na jñeyamasmābhiḥ pāpādasmānnivartitum|
Kulakṣayakṛtaṁ doṣaṁ prapaśyadbhirjanārdana||39||
"Oh You who agitates (ardana) men (jana)1, how is it possible (katham) that we do not know (na jñeyam asmābhiḥ) (the way) to get ourselves rid (asmān nivartitum) of sin (pāpāt) (when) we can actually see (prapaśyadbhiḥ) the fault or wickedness (doṣam) in the act (kṛtam) of destroying (kṣaya) a family (kula)?"||39||
1 Epithet for Kṛṣṇa.
कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः।
धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत॥४०॥
Kulakṣaye praṇaśyanti kuladharmāḥ sanātanāḥ|
Dharme naṣṭe kulaṁ kṛtsnamadharmo'bhibhavatyuta||40||
"On the destruction (kṣaye) of a family (kula), the eternal (sanātanāḥ) duties and observances (dharmāḥ) peculiar to a family (kula) vanish (praṇaśyanti), (and) when (that) dharma --duty and observance-- (dharme) is lost (naṣṭe), unrighteousness and irreligion (adharmaḥ) overpower (abhibhavati) the entire (kṛtsnam) family (kulam), certainly (uta)"||40||
अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः।
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः॥४१॥
Adharmābhibhavātkṛṣṇa praduṣyanti kulastriyaḥ|
Strīṣu duṣṭāsu vārṣṇeya jāyate varṇasaṅkaraḥ||41||
"Oh Kṛṣṇa (kṛṣṇa), by means of the predominance (abhibhavāt) of unrighteousness and irreligion (adharma), the women (striyaḥ) of the family (kula) are defiled or polluted (praduṣyanti). When women (stṛṣu) are corrupted (duṣṭāsu), oh descendant of Vṛṣṇi (vārṣṇeya)1, arises (jāyate) a mixture or confusion (saṅkaraḥ) of castes (varṇa) (due to intermarriage)"||41||
1 Epithet for Kṛṣṇa.
सङ्करो नरकायैव कुलघ्नानां कुलस्य च।
पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः॥४२॥
Saṅkaro narakāyaiva kulaghnānāṁ kulasya ca|
Patanti pitaro hyeṣāṁ luptapiṇḍodakakriyāḥ||42||
"For (both) the killers or destroyers (ghnānām) of a family (kula) and (ca) the family (itself) (kulasya), (that) mixture or confusion (saṅkaraḥ) is synonymous with 'hell' (narakāya)1 indeed (eva). Undoubtedly (hi), their (eṣām) forefathers (pitaraḥ) fall (patanti) (because) the ceremonies (kriyāḥ) (in which there is offering of) balls of rice (piṇḍa) (and) water (to them) (udaka) are suppressed (lupta)"||42||
1 Or "leads to hell".
दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः।
उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः॥४३॥
Doṣairetaiḥ kulaghnānāṁ varṇasaṅkarakārakaiḥ|
Utsādyante jātidharmāḥ kuladharmāśca śāśvatāḥ||43||
"Due to these (etaiḥ) faults (doṣaiḥ) of the killers or destroyers (ghnānām) of the family (kula), which bring about (kārakaiḥ) mixture or confusion (saṅkara) of castes (varṇa), the eternal (śāśvatāḥ) caste (jāti) duties (dharmāḥ) and (ca) the duties and observances (dharmāḥ) peculiar to a family (kula) are annihilated (utsādyante)"||43||
उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन।
नरके नियतं वासो भवतीत्यनुशुश्रुम्॥४४॥
Utsannakuladharmāṇāṁ manuṣyāṇāṁ janārdana|
Narake niyataṁ vāso bhavatītyanuśuśruma||44||
"Oh You who agitates (ardana) men (jana)1, we have heard repeatedly (anuśuśruma) (that) 'the human beings (manuṣyāṇām) whose family's (kula) duties and observances (dharmāṇām) have been abolished (utsanna), always (niyatam) live (vāsaḥ bhavati iti) in hell (narake)'"||44||
1 Epithet for Kṛṣṇa.
अहो बत महत्पापं कर्तुं व्यवसिता वयम्।
यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः॥४५॥
Aho bata mahatpāpaṁ kartuṁ vyavasitā vayam|
Yadrājyasukhalobhena hantuṁ svajanamudyatāḥ||45||
"Oh (aho), alas (bata)!, we (vayam) are willing (vyavasitāḥ) to commit (kartum) a great (mahat) sin (pāpam) as (yad) we are intent (udyatāḥ) on killing (hantum) our own (sva) people (janam) out of greediness or desire (lobhena) for the enjoyment (sukha) of a kingdom (rājya)"||45||
यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः।
धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्॥४६॥
Yadi māmapratīkāramaśastraṁ śastrapāṇayaḥ|
Dhārtarāṣṭrā raṇe hanyustanme kṣemataraṁ bhavet||46||
"If (yadi) the sons of Dhṛtarāṣṭra (dhārtarāstrāḥ), weapons in hand (śastrapāṇayaḥ), were to kill (hanyuḥ) me (mām) in battle (raṇe), (while I am) unarmed (aśastram) (and unable) to oppose resistance (apratīkaram), that (tad) would be (bhavet) more comfortable (kṣemataram) to me (me)"||46||
एवमुक्त्वार्जुनः सङ्ख्ये रथोपस्थ उपाविशत्।
विसृज्य सशरं चापं शोकसंविग्नमानसः॥४७॥
Evamuktvārjunaḥ saṅkhye rathopastha upāviśat|
Visṛjya saśaraṁ cāpaṁ śokasaṁvignamānasaḥ||47||
Having so said (evam uktvā) in (the) battle(field) (saṅkhye), Arjuna (arjunaḥ), pushing aside (visṛjya) (his) bow (cāpam) along with (sa) the arrows (śaram), sat down (upāviśat) on the seat (upasthe) of the chariot (ratha), with his mind (mānasaḥ) agitated (samvigna) by sorrow (śoka)||47||
Further Information
Этот документ был составлен Габриэлем Pradīpaka, одним из двух основателей этого сайта, духовным гуру, экспертом в санскрите и философии Трика.
Для получения дополнительной информации о санскрите, йоге и философии, или если вы просто хотите оставить комментарий, задать вопрос или нашли ошибку, напишите нам: Это наша электронная почта.
| Вернуться Введение |  |
Продолжить чтение II. Sāṅkhyayoga (Санкхья-йога) |