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महाभारतः       mahābhārataḥ - book-10, chapter-2

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कृप उवाच ।
श्रुतं ते वचनं सर्वं हेतुयुक्तं मया विभो ।
ममापि तु वचः किंचिच्छृणुष्वाद्य महाभुज ॥१॥
1. kṛpa uvāca ,
śrutaṁ te vacanaṁ sarvaṁ hetuyuktaṁ mayā vibho ,
mamāpi tu vacaḥ kiṁcicchṛṇuṣvādya mahābhuja.
1. कृपः उवाच श्रुतम् ते वचनम् सर्वम् हेतुयुक्तम् मया
विभो मम अपि तु वचः किञ्चित् शृणुष्व अद्य महाभुज
1. कृपः उवाचविभो,
ते सर्वम् हेतुयुक्तम् वचनम् मया श्रुतम्तु अद्य महाभुज,
मम अपि किञ्चित् वचः शृणुष्व।
1. Kṛpa said: "All your logical speech, O Lord, has been heard by me. But now, O mighty-armed one, please listen to some words from me as well."
आबद्धा मानुषाः सर्वे निर्बन्धाः कर्मणोर्द्वयोः ।
दैवे पुरुषकारे च परं ताभ्यां न विद्यते ॥२॥
2. ābaddhā mānuṣāḥ sarve nirbandhāḥ karmaṇordvayoḥ ,
daive puruṣakāre ca paraṁ tābhyāṁ na vidyate.
2. आबद्धाः मानुषाः सर्वे निर्बन्धाः कर्मणोः द्वयोः
दैवे पुरुषकारे च परम् ताभ्याम् न विद्यते
2. सर्वे मानुषाः द्वयोः कर्मणोः दैवे पुरुषकारे च आबद्धाः निर्बन्धाः [सन्ति]ताभ्याम् परम् न विद्यते।
2. All human beings are bound and constrained by two factors: destiny and human effort (puruṣakāra). Nothing superior to these two is known to exist.
न हि दैवेन सिध्यन्ति कर्माण्येकेन सत्तम ।
न चापि कर्मणैकेन द्वाभ्यां सिद्धिस्तु योगतः ॥३॥
3. na hi daivena sidhyanti karmāṇyekena sattama ,
na cāpi karmaṇaikena dvābhyāṁ siddhistu yogataḥ.
3. न हि दैवेन सिध्यन्ति कर्माणि एकेन सत्तम न च
अपि कर्मणा एकेन द्वाभ्याम् सिद्धिः तु योगतः
3. हि सत्तम,
कर्माणि एकेन दैवेन न सिध्यन्तिच अपि एकेन कर्मणा न [सिध्यन्ति]तु सिद्धिः द्वाभ्याम् योगतः [भवति]।
3. Indeed, O best of righteous ones, actions (karma) are not accomplished by destiny alone. Nor are they achieved by human effort (karma) alone. But success (siddhi) comes through the proper combination (yoga) of both.
ताभ्यामुभाभ्यां सर्वार्था निबद्धा ह्यधमोत्तमाः ।
प्रवृत्ताश्चैव दृश्यन्ते निवृत्ताश्चैव सर्वशः ॥४॥
4. tābhyāmubhābhyāṁ sarvārthā nibaddhā hyadhamottamāḥ ,
pravṛttāścaiva dṛśyante nivṛttāścaiva sarvaśaḥ.
4. tābhyām ubhābhyām sarvārthāḥ nibaddhāḥ hi adhama-uttamāḥ
pravṛttāḥ ca eva dṛśyante nivṛttāḥ ca eva sarvaśaḥ
4. tābhyām ubhābhyām hi sarvārthāḥ adhama-uttamāḥ nibaddhāḥ.
ca eva pravṛttāḥ ca eva nivṛttāḥ sarvaśaḥ dṛśyante.
4. By both of these (principles of engagement and withdrawal), all purposes, whether low or high, are bound. And indeed, they are seen to be both engaged and withdrawn in every respect.
पर्जन्यः पर्वते वर्षन्किं नु साधयते फलम् ।
कृष्टे क्षेत्रे तथावर्षन्किं नु साधयते फलम् ॥५॥
5. parjanyaḥ parvate varṣankiṁ nu sādhayate phalam ,
kṛṣṭe kṣetre tathāvarṣankiṁ nu sādhayate phalam.
5. parjanyaḥ parvate varṣan kim nu sādhayate phalam
kṛṣṭe kṣetre tathā avarṣan kim nu sādhayate phalam
5. parjanyaḥ parvate varṣan kim nu phalam sādhayate?
tathā kṛṣṭe kṣetre avarṣan kim nu phalam sādhayate?
5. What fruit does the rain god (parjanya) achieve by raining on a mountain? And likewise, what fruit does it achieve by not raining on a cultivated field?
उत्थानं चाप्यदैवस्य ह्यनुत्थानस्य दैवतम् ।
व्यर्थं भवति सर्वत्र पूर्वं कस्तत्र निश्चयः ॥६॥
6. utthānaṁ cāpyadaivasya hyanutthānasya daivatam ,
vyarthaṁ bhavati sarvatra pūrvaṁ kastatra niścayaḥ.
6. utthānam ca api adaivasya hi anutthānasya daivatam
vyartham bhavati sarvatra pūrvam kaḥ tatra niścayaḥ
6. adaivasya utthānam ca api,
anutthānasya hi daivatam,
sarvatra vyartham bhavati.
tatra pūrvam kaḥ niścayaḥ?
6. The effort of one who lacks divine aid, and the divine aid for one who makes no effort—both become useless everywhere. What then is the primary determination regarding this?
प्रवृष्टे च यथा देवे सम्यक्क्षेत्रे च कर्षिते ।
बीजं महागुणं भूयात्तथा सिद्धिर्हि मानुषी ॥७॥
7. pravṛṣṭe ca yathā deve samyakkṣetre ca karṣite ,
bījaṁ mahāguṇaṁ bhūyāttathā siddhirhi mānuṣī.
7. pravṛṣṭe ca yathā deve samyak kṣetre ca karṣite
bījam mahā-guṇam bhūyāt tathā siddhiḥ hi mānuṣī
7. yathā ca deve pravṛṣṭe,
ca kṣetre samyak karṣite (sati),
bījam mahā-guṇam bhūyāt; tathā hi mānuṣī siddhiḥ (bhavati).
7. Just as when the divine (rain) has fallen and the field is well-cultivated, the seed becomes highly fruitful; similarly, human success (siddhi) is indeed achieved.
तयोर्दैवं विनिश्चित्य स्ववशेनैव वर्तते ।
प्राज्ञाः पुरुषकारं तु घटन्ते दाक्ष्यमास्थिताः ॥८॥
8. tayordaivaṁ viniścitya svavaśenaiva vartate ,
prājñāḥ puruṣakāraṁ tu ghaṭante dākṣyamāsthitāḥ.
8. tayoḥ daivam viniścitya svavaśena eva vartate
prājñāḥ puruṣakāram tu ghaṭante dākṣyam āsthitāḥ
8. tayoḥ daivam viniścitya (ekaḥ) svavaśena eva vartate tu
prājñāḥ dākṣyam āsthitāḥ (santaḥ) puruṣakāram ghaṭante
8. Among these two (fate and human effort), even after ascertaining destiny (daivam), one acts by one's own will. But the wise, having resorted to diligence, indeed strive for human effort (puruṣakāra).
ताभ्यां सर्वे हि कार्यार्था मनुष्याणां नरर्षभ ।
विचेष्टन्तश्च दृश्यन्ते निवृत्ताश्च तथैव हि ॥९॥
9. tābhyāṁ sarve hi kāryārthā manuṣyāṇāṁ nararṣabha ,
viceṣṭantaśca dṛśyante nivṛttāśca tathaiva hi.
9. tābhyām sarve hi kāryārthāḥ manuṣyāṇām nararṣabha
viceṣṭantaḥ ca dṛśyante nivṛttāḥ ca tathā eva hi
9. nararṣabha,
hi tābhyām (daiva-puruṣakārābhyām) manuṣyāṇām sarve kāryārthāḥ (janāḥ) viceṣṭantaḥ ca tathā eva nivṛttāḥ ca dṛśyante.
9. O best among men, by means of these two (fate and human effort), indeed all those among humans who undertake actions are seen both striving and similarly desisting.
कृतः पुरुषकारः सन्सोऽपि दैवेन सिध्यति ।
तथास्य कर्मणः कर्तुरभिनिर्वर्तते फलम् ॥१०॥
10. kṛtaḥ puruṣakāraḥ sanso'pi daivena sidhyati ,
tathāsya karmaṇaḥ karturabhinirvartate phalam.
10. kṛtaḥ puruṣakāraḥ san saḥ api daivena sidhyati
tathā asya karmaṇaḥ kartuḥ abhinirvartate phalam
10. (yadi) puruṣakāraḥ kṛtaḥ san (vartate),
saḥ api daivena sidhyati.
tathā asya karmaṇaḥ kartuḥ phalam abhinirvartate.
10. Even when human effort (puruṣakāra) is performed, that too succeeds through destiny (daivam). Similarly, the fruit (phalam) of an action (karma) results for its doer.
उत्थानं तु मनुष्याणां दक्षाणां दैववर्जितम् ।
अफलं दृश्यते लोके सम्यगप्युपपादितम् ॥११॥
11. utthānaṁ tu manuṣyāṇāṁ dakṣāṇāṁ daivavarjitam ,
aphalaṁ dṛśyate loke samyagapyupapāditam.
11. utthānam tu manuṣyāṇām dakṣāṇām daivavarjitam
aphalam dṛśyate loke samyak api upapāditam
11. tu loke manuṣyāṇām dakṣāṇām daivavarjitam utthānam samyak api upapāditam (sat) aphalam dṛśyate.
11. But the exertion of diligent people, when devoid of (favorable) destiny (daivam), is seen in the world to be fruitless, even if it is perfectly accomplished.
तत्रालसा मनुष्याणां ये भवन्त्यमनस्विनः ।
उत्थानं ते विगर्हन्ति प्राज्ञानां तन्न रोचते ॥१२॥
12. tatrālasā manuṣyāṇāṁ ye bhavantyamanasvinaḥ ,
utthānaṁ te vigarhanti prājñānāṁ tanna rocate.
12. tatra alasāḥ manuṣyāṇām ye bhavanti amanasvinaḥ
utthānam te vigarhanti prājñānām tat na rocate
12. Those among men who are lazy and mindless condemn effort. That (condemnation) does not please the wise.
प्रायशो हि कृतं कर्म अफलं दृश्यते भुवि ।
अकृत्वा च पुनर्दुःखं कर्म दृश्येन्महाफलम् ॥१३॥
13. prāyaśo hi kṛtaṁ karma aphalaṁ dṛśyate bhuvi ,
akṛtvā ca punarduḥkhaṁ karma dṛśyenmahāphalam.
13. prāyaśaḥ hi kṛtam karma aphalam dṛśyate bhuvi
akṛtvā ca punar duḥkham karma dṛśyet mahāphalam
13. Indeed, an action (karma) that has been performed is often seen to be fruitless on earth. On the other hand, a difficult action (karma) that one did not undertake may be seen (in hindsight) to have yielded great results.
चेष्टामकुर्वँल्लभते यदि किंचिद्यदृच्छया ।
यो वा न लभते कृत्वा दुर्दशौ तावुभावपि ॥१४॥
14. ceṣṭāmakurvaँllabhate yadi kiṁcidyadṛcchayā ,
yo vā na labhate kṛtvā durdaśau tāvubhāvapi.
14. ceṣṭām akurvan labhate yadi kiñcit yadṛcchayā
yaḥ vā na labhate kṛtvā durdasau tau ubhau api
14. If one obtains something by chance without making an effort, or if one does not obtain (anything) despite making an effort, both of those individuals are indeed in an unfortunate situation.
शक्नोति जीवितुं दक्षो नालसः सुखमेधते ।
दृश्यन्ते जीवलोकेऽस्मिन्दक्षाः प्रायो हितैषिणः ॥१५॥
15. śaknoti jīvituṁ dakṣo nālasaḥ sukhamedhate ,
dṛśyante jīvaloke'smindakṣāḥ prāyo hitaiṣiṇaḥ.
15. śaknoti jīvitum dakṣaḥ na alasaḥ sukham edhate
dṛśyante jīvaloke asmin dakṣāḥ prāyaḥ hitaiṣiṇaḥ
15. A capable person is able to sustain their life, whereas a lazy person does not thrive in comfort. In this world of living beings (jīvaloka), the capable are generally seen as benevolent.
यदि दक्षः समारम्भात्कर्मणां नाश्नुते फलम् ।
नास्य वाच्यं भवेत्किंचित्तत्त्वं चाप्यधिगच्छति ॥१६॥
16. yadi dakṣaḥ samārambhātkarmaṇāṁ nāśnute phalam ,
nāsya vācyaṁ bhavetkiṁcittattvaṁ cāpyadhigacchati.
16. yadi dakṣaḥ samārambhāt karmaṇām na āśnute phalam na
asya vācyam bhavet kiñcit tattvam ca api adhigacchati
16. yadi dakṣaḥ samārambhāt karmaṇām phalam na āśnute,
asya kiñcit vācyam na bhavet,
ca api tattvam adhigacchati.
16. If a capable person (dakṣa), despite undertaking actions (karma), does not obtain their results (phalam), no blame should be attached to him, and he also understands the fundamental truth (tattvam).
अकृत्वा कर्म यो लोके फलं विन्दति विष्टितः ।
स तु वक्तव्यतां याति द्वेष्यो भवति प्रायशः ॥१७॥
17. akṛtvā karma yo loke phalaṁ vindati viṣṭitaḥ ,
sa tu vaktavyatāṁ yāti dveṣyo bhavati prāyaśaḥ.
17. akṛtvā karma yaḥ loke phalam vindati viṣṭitaḥ
saḥ tu vaktavyatām yāti dveṣyaḥ bhavati prāyaśaḥ
17. yaḥ loke akṛtvā karma viṣṭitaḥ phalam vindati,
saḥ tu vaktavyatām yāti,
prāyaśaḥ dveṣyaḥ bhavati.
17. The person who, in this world, obtains results (phalam) without performing actions (karma) and merely being supported, he indeed becomes liable to criticism and is generally disliked.
एवमेतदनादृत्य वर्तते यस्त्वतोऽन्यथा ।
स करोत्यात्मनोऽनर्थान्नैष बुद्धिमतां नयः ॥१८॥
18. evametadanādṛtya vartate yastvato'nyathā ,
sa karotyātmano'narthānnaiṣa buddhimatāṁ nayaḥ.
18. evam etat anādṛtya vartate yaḥ tu ataḥ anyathā saḥ
karoti ātmanaḥ anarthān na eṣaḥ buddhimatām nayaḥ
18. yaḥ tu etat evam anādṛtya ataḥ anyathā vartate,
saḥ ātmanaḥ anarthān karoti.
eṣaḥ buddhimatām nayaḥ na.
18. But whoever acts otherwise than this, disregarding this principle (of effort), he brings misfortunes upon himself. This is not the policy (naya) of the intelligent.
हीनं पुरुषकारेण यदा दैवेन वा पुनः ।
कारणाभ्यामथैताभ्यामुत्थानमफलं भवेत् ।
हीनं पुरुषकारेण कर्म त्विह न सिध्यति ॥१९॥
19. hīnaṁ puruṣakāreṇa yadā daivena vā punaḥ ,
kāraṇābhyāmathaitābhyāmutthānamaphalaṁ bhavet ,
hīnaṁ puruṣakāreṇa karma tviha na sidhyati.
19. hīnam puruṣakāreṇa yadā daivena vā
punaḥ kāraṇābhyām atha etābhyām
utthānam aphalam bhavet hīnam
puruṣakāreṇa karma tu iha na sidhyati
19. yadā utthānam puruṣakāreṇa vā punaḥ daivena hīnam (bhavet),
atha etābhyām kāraṇābhyām aphalam bhavet.
tu iha puruṣakāreṇa hīnam karma na sidhyati.
19. When an endeavor (utthānam) is lacking either in human effort (puruṣakāra) or, moreover, in divine agency (fate), then, by these two very causes, that endeavor becomes fruitless. Indeed, an action (karma) deficient in human effort (puruṣakāra) does not succeed in this world.
दैवतेभ्यो नमस्कृत्य यस्त्वर्थान्सम्यगीहते ।
दक्षो दाक्षिण्यसंपन्नो न स मोघं विहन्यते ॥२०॥
20. daivatebhyo namaskṛtya yastvarthānsamyagīhate ,
dakṣo dākṣiṇyasaṁpanno na sa moghaṁ vihanyate.
20. daivatebhyaḥ namaskṛtya yaḥ tu arthān samyak īhate
dakṣaḥ dākṣiṇyasaṃpannaḥ na saḥ mogham vihanyate
20. yaḥ tu daivatebhyaḥ namaskṛtya arthān samyak īhate
saḥ dakṣaḥ dākṣiṇyasaṃpannaḥ mogham na vihanyate
20. A person who, after offering respects to the deities, strives effectively for his objectives, and is both skillful and courteous, will not have his efforts thwarted in vain.
सम्यगीहा पुनरियं यो वृद्धानुपसेवते ।
आपृच्छति च यच्छ्रेयः करोति च हितं वचः ॥२१॥
21. samyagīhā punariyaṁ yo vṛddhānupasevate ,
āpṛcchati ca yacchreyaḥ karoti ca hitaṁ vacaḥ.
21. samyak īhā punaḥ iyam yaḥ vṛddhān upasevate
āpṛcchati ca yat śreyaḥ karoti ca hitam vacaḥ
21. punaḥ iyam samyak īhā yaḥ vṛddhān upasevate
ca yat śreyaḥ āpṛcchati ca hitam vacaḥ karoti
21. This, moreover, is proper endeavor: the person who serves the elders, asks them about what is beneficial, and acts upon their wholesome advice.
उत्थायोत्थाय हि सदा प्रष्टव्या वृद्धसंमताः ।
तेऽस्य योगे परं मूलं तन्मूला सिद्धिरुच्यते ॥२२॥
22. utthāyotthāya hi sadā praṣṭavyā vṛddhasaṁmatāḥ ,
te'sya yoge paraṁ mūlaṁ tanmūlā siddhirucyate.
22. utthāya utthāya hi sadā praṣṭavyāḥ vṛddhasaṃmatāḥ
te asya yoge param mūlam tanmūlā siddhiḥ ucyate
22. hi sadā utthāya utthāya vṛddhasaṃmatāḥ praṣṭavyāḥ
te asya yoge param mūlam siddhiḥ ca tanmūlā ucyate
22. Indeed, one should always repeatedly rise and consult those esteemed by the elders. They are considered the ultimate foundation in one's discipline (yoga), and success (siddhi) is said to be rooted in them.
वृद्धानां वचनं श्रुत्वा यो ह्युत्थानं प्रयोजयेत् ।
उत्थानस्य फलं सम्यक्तदा स लभतेऽचिरात् ॥२३॥
23. vṛddhānāṁ vacanaṁ śrutvā yo hyutthānaṁ prayojayet ,
utthānasya phalaṁ samyaktadā sa labhate'cirāt.
23. vṛddhānām vacanam śrutvā yaḥ hi utthānam prayojayet
utthānasya phalam samyak tadā saḥ labhate acirāt
23. yaḥ hi vṛddhānām vacanam śrutvā utthānam prayojayet
saḥ tadā utthānasya phalam samyak acirāt labhate
23. The person who, having listened to the advice of the elders, applies himself to exertion, he then quickly obtains the full fruit of that exertion.
रागात्क्रोधाद्भयाल्लोभाद्योऽर्थानीहेत मानवः ।
अनीशश्चावमानी च स शीघ्रं भ्रश्यते श्रियः ॥२४॥
24. rāgātkrodhādbhayāllobhādyo'rthānīheta mānavaḥ ,
anīśaścāvamānī ca sa śīghraṁ bhraśyate śriyaḥ.
24. rāgāt krodhāt bhayāt lobhāt yaḥ arthān īheta mānavaḥ
| anīśaḥ ca avamānī ca saḥ śīghraṃ bhraśyate śriyaḥ
24. yaḥ mānavaḥ rāgāt krodhāt bhayāt lobhāt arthān īheta,
anīśaḥ ca avamānī ca (san),
saḥ śīghraṃ śriyaḥ bhraśyate
24. A human being who strives for material gain (artha) out of passion, anger, fear, or greed, and who is both powerless and contemptuous, quickly falls from prosperity.
सोऽयं दुर्योधनेनार्थो लुब्धेनादीर्घदर्शिना ।
असमर्थ्य समारब्धो मूढत्वादविचिन्तितः ॥२५॥
25. so'yaṁ duryodhanenārtho lubdhenādīrghadarśinā ,
asamarthya samārabdho mūḍhatvādavicintitaḥ.
25. saḥ ayam duryodhanena arthaḥ lubdhena adīrghadarśinā
| asamarthya samārabdhaḥ mūḍhatvāt avicintitaḥ
25. saḥ ayam arthaḥ lubdhena adīrghadarśinā duryodhanena
asamarthya mūḍhatvāt avicintitaḥ samārabdhaḥ
25. This undertaking, started by the greedy and short-sighted Duryodhana, was commenced without proper preparation or capability, and was unconsidered due to his foolishness.
हितबुद्धीननादृत्य संमन्त्र्यासाधुभिः सह ।
वार्यमाणोऽकरोद्वैरं पाण्डवैर्गुणवत्तरैः ॥२६॥
26. hitabuddhīnanādṛtya saṁmantryāsādhubhiḥ saha ,
vāryamāṇo'karodvairaṁ pāṇḍavairguṇavattaraiḥ.
26. hitabuddhīn anādṛtya sammantrya asādhubhiḥ saha |
vāryamāṇaḥ akarot vairaṃ pāṇḍavaiḥ guṇavattaraiḥ
26. (saḥ) hitabuddhīn anādṛtya,
asādhubhiḥ saha sammantrya,
vāryamāṇaḥ (san),
guṇavattaraiḥ pāṇḍavaiḥ vairaṃ akarot
26. Disregarding those with good intentions, and consulting with evil persons, he (Duryodhana), even while being restrained, created enmity with the Pāṇḍavas, who were more virtuous.
पूर्वमप्यतिदुःशीलो न दैन्यं कर्तुमर्हति ।
तपत्यर्थे विपन्ने हि मित्राणामकृतं वचः ॥२७॥
27. pūrvamapyatiduḥśīlo na dainyaṁ kartumarhati ,
tapatyarthe vipanne hi mitrāṇāmakṛtaṁ vacaḥ.
27. pūrvam api ati duḥśīlaḥ na dainyaṃ kartum arhati
| tapati arthe vipanne hi mitrāṇām akṛtam vacaḥ
27. ati duḥśīlaḥ pūrvam api (san),
dainyaṃ kartum na arhati.
hi arthe vipanne (sati),
mitrāṇām akṛtam vacaḥ tapati
27. Even if someone was extremely ill-behaved previously, they should not resort to wretchedness or despair now. For, when an objective (artha) is lost, the unheeded advice of friends truly pains.
अन्वावर्तामहि वयं यत्तु तं पापपूरुषम् ।
अस्मानप्यनयस्तस्मात्प्राप्तोऽयं दारुणो महान् ॥२८॥
28. anvāvartāmahi vayaṁ yattu taṁ pāpapūruṣam ,
asmānapyanayastasmātprāpto'yaṁ dāruṇo mahān.
28. anu-āvartāmahi vayam yat tu tam pāpapūruṣam asmān
api anayaḥ tasmāt prāptaḥ ayam dāruṇaḥ mahān
28. vayam yat tu tam pāpapūruṣam anu-āvartāmahi,
tasmāt ayam dāruṇaḥ mahān anayaḥ asmān api prāptaḥ
28. Indeed, because we aligned ourselves with that wicked person (puruṣa), this great and terrible misfortune has also befallen us because of him.
अनेन तु ममाद्यापि व्यसनेनोपतापिता ।
बुद्धिश्चिन्तयतः किंचित्स्वं श्रेयो नावबुध्यते ॥२९॥
29. anena tu mamādyāpi vyasanenopatāpitā ,
buddhiścintayataḥ kiṁcitsvaṁ śreyo nāvabudhyate.
29. anena tu mama adya api vyasanena upatāpitā buddhiḥ
cintayataḥ kiñcit svam śreyaḥ na avabudhyate
29. tu adya api anena vyasanena upatāpitā mama
cintayataḥ buddhiḥ svam kiñcit śreyaḥ na avabudhyate
29. But even today, my intellect, while reflecting and afflicted by this misfortune, does not discern anything of its own welfare.
मुह्यता तु मनुष्येण प्रष्टव्याः सुहृदो बुधाः ।
ते च पृष्टा यथा ब्रूयुस्तत्कर्तव्यं तथा भवेत् ॥३०॥
30. muhyatā tu manuṣyeṇa praṣṭavyāḥ suhṛdo budhāḥ ,
te ca pṛṣṭā yathā brūyustatkartavyaṁ tathā bhavet.
30. muhyatā tu manuṣyeṇa praṣṭavyāḥ suhṛdaḥ budhāḥ te
ca pṛṣṭāḥ yathā brūyuḥ tat kartavyam tathā bhavet
30. tu muhyatā manuṣyeṇa suhṛdaḥ budhāḥ praṣṭavyāḥ.
ca te pṛṣṭāḥ yathā brūyuḥ,
tathā tat kartavyam bhavet
30. Indeed, a deluded person should consult wise and well-wishing friends. And whatever they say when asked, that should be done accordingly.
ते वयं धृतराष्ट्रं च गान्धारीं च समेत्य ह ।
उपपृच्छामहे गत्वा विदुरं च महामतिम् ॥३१॥
31. te vayaṁ dhṛtarāṣṭraṁ ca gāndhārīṁ ca sametya ha ,
upapṛcchāmahe gatvā viduraṁ ca mahāmatim.
31. te vayam dhṛtarāṣṭram ca gāndhārīm ca sametya
ha upapṛcchāmahe gatvā viduram ca mahāmatim
31. te vayam ha gatvā dhṛtarāṣṭram ca gāndhārīm ca sametya,
viduram ca mahāmatim upapṛcchāmahe
31. We shall indeed go and, having met Dhritarashtra and Gandhari, we shall also inquire of the greatly wise Vidura.
ते पृष्टाश्च वदेयुर्यच्छ्रेयो नः समनन्तरम् ।
तदस्माभिः पुनः कार्यमिति मे नैष्ठिकी मतिः ॥३२॥
32. te pṛṣṭāśca vadeyuryacchreyo naḥ samanantaram ,
tadasmābhiḥ punaḥ kāryamiti me naiṣṭhikī matiḥ.
32. te pṛṣṭāḥ ca vadeyuḥ yat śreyaḥ naḥ samanantaram
tat asmābhiḥ punaḥ kāryam iti me naiṣṭhikī matiḥ
32. te pṛṣṭāḥ ca yat naḥ samanantaram śreyaḥ vadeyuḥ
tat asmābhiḥ punaḥ kāryam iti me naiṣṭhikī matiḥ
32. And when questioned, they should declare what is immediately beneficial for us. That, in turn, should be undertaken by us again; this is my firm conviction.
अनारम्भात्तु कार्याणां नार्थः संपद्यते क्वचित् ।
कृते पुरुषकारे च येषां कार्यं न सिध्यति ।
दैवेनोपहतास्ते तु नात्र कार्या विचारणा ॥३३॥
33. anārambhāttu kāryāṇāṁ nārthaḥ saṁpadyate kvacit ,
kṛte puruṣakāre ca yeṣāṁ kāryaṁ na sidhyati ,
daivenopahatāste tu nātra kāryā vicāraṇā.
33. anārambhāt tu kāryāṇām na arthaḥ
saṃpadyate kvacit kṛte puruṣakāre ca
yeṣām kāryam na sidhyati daivena
upahatāḥ te tu na atra kāryā vicāraṇā
33. kāryāṇām anārambhāt tu arthaḥ na
kvacit saṃpadyate kṛte puruṣakāre ca
yeṣām kāryam na sidhyati te tu daivena
upahatāḥ atra vicāraṇā na kāryā
33. Indeed, by not initiating undertakings, no objective is ever achieved. And for those whose endeavors do not succeed even after they have exerted personal effort (puruṣakāra), they are simply afflicted by destiny (daiva). In their case, there is no need for further deliberation.