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महाभारतः       mahābhārataḥ - book-5, chapter-40

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विदुर उवाच ।
योऽभ्यर्थितः सद्भिरसज्जमानः करोत्यर्थं शक्तिमहापयित्वा ।
क्षिप्रं यशस्तं समुपैति सन्तमलं प्रसन्ना हि सुखाय सन्तः ॥१॥
1. vidura uvāca ,
yo'bhyarthitaḥ sadbhirasajjamānaḥ; karotyarthaṁ śaktimahāpayitvā ,
kṣipraṁ yaśastaṁ samupaiti santa;malaṁ prasannā hi sukhāya santaḥ.
1. viduraḥ uvāca yaḥ abhyarthitaḥ sadbhiḥ
asajjamānaḥ karoti artham śaktim
ahāpayitvā kṣipram yaśaḥ tam samupaiti
santam alam prasannāḥ hi sukhāya santaḥ
1. Vidura said: "The one who, when implored by virtuous people (sat), accomplishes a task without hesitation and without squandering his ability (śakti), quickly attains renown. Indeed, contented virtuous people (sat) are themselves a source of happiness."
महान्तमप्यर्थमधर्मयुक्तं यः संत्यजत्यनुपाक्रुष्ट एव ।
सुखं स दुःखान्यवमुच्य शेते जीर्णां त्वचं सर्प इवावमुच्य ॥२॥
2. mahāntamapyarthamadharmayuktaṁ; yaḥ saṁtyajatyanupākruṣṭa eva ,
sukhaṁ sa duḥkhānyavamucya śete; jīrṇāṁ tvacaṁ sarpa ivāvamucya.
2. mahāntam api artham adharmayuktam
yaḥ saṃtyajati anupākruṣṭaḥ eva
sukham saḥ duḥkhāni avamucya śete
jīrṇām tvacam sarpaḥ iva avamucya
2. Whoever abandons even a great gain that is associated with unrighteousness (adharma), without being reproached for it, that person rests peacefully, having cast off sorrows, just as a snake sheds its old skin.
अनृतं च समुत्कर्षे राजगामि च पैशुनम् ।
गुरोश्चालीकनिर्बन्धः समानि ब्रह्महत्यया ॥३॥
3. anṛtaṁ ca samutkarṣe rājagāmi ca paiśunam ,
guroścālīkanirbandhaḥ samāni brahmahatyayā.
3. anṛtam ca samutkarṣe rājagāmi ca paiśunam
guroḥ ca alīkanirbandhaḥ samāni brahmahatyayā
3. Speaking a falsehood for self-aggrandizement, malicious tale-bearing that reaches the king, and a false accusation (or persistence in a lie) against one's teacher (guru) are all equivalent to the sin of killing a brahmin (brahmahatyā).
असूयैकपदं मृत्युरतिवादः श्रियो वधः ।
अशुश्रूषा त्वरा श्लाघा विद्यायाः शत्रवस्त्रयः ॥४॥
4. asūyaikapadaṁ mṛtyurativādaḥ śriyo vadhaḥ ,
aśuśrūṣā tvarā ślāghā vidyāyāḥ śatravastrayaḥ.
4. asūyā ekapadam mṛtyuḥ ativādaḥ śriyaḥ vadhaḥ
aśuśrūṣā tvarā ślāghā vidyāyāḥ śatravaḥ trayaḥ
4. Envy is the root cause of death. Excessive speech brings about the destruction of prosperity. Lack of attentiveness (aśuśrūṣā), impatience (tvarā), and self-praise (ślāghā) are the three enemies of knowledge.
सुखार्थिनः कुतो विद्या नास्ति विद्यार्थिनः सुखम् ।
सुखार्थी वा त्यजेद्विद्यां विद्यार्थी वा सुखं त्यजेत् ॥५॥
5. sukhārthinaḥ kuto vidyā nāsti vidyārthinaḥ sukham ,
sukhārthī vā tyajedvidyāṁ vidyārthī vā sukhaṁ tyajet.
5. sukhārthinaḥ kutaḥ vidyā na asti vidyārthinaḥ sukham
sukhārthī vā tyajet vidyām vidyārthī vā sukham tyajet
5. How can a pleasure-seeker obtain knowledge? There is no pleasure for a knowledge-seeker. A pleasure-seeker should either give up knowledge, or a knowledge-seeker should give up pleasure.
नाग्निस्तृप्यति काष्ठानां नापगानां महोदधिः ।
नान्तकः सर्वभूतानां न पुंसां वामलोचना ॥६॥
6. nāgnistṛpyati kāṣṭhānāṁ nāpagānāṁ mahodadhiḥ ,
nāntakaḥ sarvabhūtānāṁ na puṁsāṁ vāmalocanā.
6. na agniḥ tṛpyati kāṣṭhānām na apagānām mahodadhiḥ
na antakaḥ sarvabhūtānām na puṃsām vāmalocanā
6. Fire is never satisfied by fuel (kāṣṭha), nor the great ocean by rivers. Death (antaka) is never satisfied by all creatures, nor are beautiful-eyed women (vāmalocanā) ever satisfied by men.
आशा धृतिं हन्ति समृद्धिमन्तकः क्रोधः श्रियं हन्ति यशः कदर्यता ।
अपालनं हन्ति पशूंश्च राजन्नेकः क्रुद्धो ब्राह्मणो हन्ति राष्ट्रम् ॥७॥
7. āśā dhṛtiṁ hanti samṛddhimantakaḥ; krodhaḥ śriyaṁ hanti yaśaḥ kadaryatā ,
apālanaṁ hanti paśūṁśca rāja;nnekaḥ kruddho brāhmaṇo hanti rāṣṭram.
7. āśā dhṛtim hanti samṛddhim antakaḥ
krodhaḥ śriyam hanti yaśaḥ kadaryatā
apālanaṃ hanti paśūn ca rājan
ekaḥ kruddhaḥ brāhmaṇaḥ hanti rāṣṭram
7. Desire destroys steadfastness. Death (antaka) destroys prosperity. Anger destroys fortune. Miserliness destroys fame. Neglect destroys cattle, O King! And a single angry brahmin destroys a kingdom.
अजश्च कांस्यं च रथश्च नित्यं मध्वाकर्षः शकुनिः श्रोत्रियश्च ।
वृद्धो ज्ञातिरवसन्नो वयस्य एतानि ते सन्तु गृहे सदैव ॥८॥
8. ajaśca kāṁsyaṁ ca rathaśca nityaṁ; madhvākarṣaḥ śakuniḥ śrotriyaśca ,
vṛddho jñātiravasanno vayasya; etāni te santu gṛhe sadaiva.
8. ajaḥ ca kāṃsyam ca rathaḥ ca nityam
madhvākarṣaḥ śakuniḥ śrotriyaḥ
ca vṛddhaḥ jñātiḥ avasannaḥ
vayasya etāni te santu gṛhe sadā eva
8. A goat, bronze, a chariot, a bee-hive, a bird, a Vedic scholar (śrotriya), an aged kinsman, and a distressed friend - let these always be in your house for you.
अजोक्षा चन्दनं वीणा आदर्शो मधुसर्पिषी ।
विषमौदुम्बरं शङ्खः स्वर्णं नाभिश्च रोचना ॥९॥
9. ajokṣā candanaṁ vīṇā ādarśo madhusarpiṣī ,
viṣamaudumbaraṁ śaṅkhaḥ svarṇaṁ nābhiśca rocanā.
9. ajaḥ ukṣā candanam vīṇā ādarśaḥ madhusarpiṣī
viṣam audumbaram śaṅkhaḥ svarṇam nābhiḥ ca rocanā
9. A goat and an ox, sandalwood, a lute (vīṇā), a mirror, honey and ghee (madhu-sarpiṣī), poison, Udumbara wood, a conch shell, gold, musk, and rocana (yellow pigment).
गृहे स्थापयितव्यानि धन्यानि मनुरब्रवीत् ।
देवब्राह्मणपूजार्थमतिथीनां च भारत ॥१०॥
10. gṛhe sthāpayitavyāni dhanyāni manurabravīt ,
devabrāhmaṇapūjārthamatithīnāṁ ca bhārata.
10. gṛhe sthāpayitavyāni dhanyāni manuḥ abravīt
deva-brāhmaṇa-pūjārtham atithīnām ca bhārata
10. Manu said that auspicious items should be kept in the house, O Bhārata, for the purpose of honoring gods and brahmins, and also for the sake of guests.
इदं च त्वां सर्वपरं ब्रवीमि पुण्यं पदं तात महाविशिष्टम् ।
न जातु कामान्न भयान्न लोभाद्धर्मं त्यजेज्जीवितस्यापि हेतोः ॥११॥
11. idaṁ ca tvāṁ sarvaparaṁ bravīmi; puṇyaṁ padaṁ tāta mahāviśiṣṭam ,
na jātu kāmānna bhayānna lobhā;ddharmaṁ tyajejjīvitasyāpi hetoḥ.
11. idam ca tvām sarvaparam bravīmi
puṇyam padam tāta mahāviśiṣṭam na
jātu kāmāt na bhayāt na lobhāt
dharmam tyajet jīvitasya api hetoḥ
11. And, dear son, I declare to you this supreme, most excellent, and sacred principle: one should never abandon one's natural law (dharma) due to desire, fear, or greed, not even for the sake of one's life.
नित्यो धर्मः सुखदुःखे त्वनित्ये नित्यो जीवो धातुरस्य त्वनित्यः ।
त्यक्त्वानित्यं प्रतितिष्ठस्व नित्ये संतुष्य त्वं तोषपरो हि लाभः ॥१२॥
12. nityo dharmaḥ sukhaduḥkhe tvanitye; nityo jīvo dhāturasya tvanityaḥ ,
tyaktvānityaṁ pratitiṣṭhasva nitye; saṁtuṣya tvaṁ toṣaparo hi lābhaḥ.
12. nityaḥ dharmaḥ sukhaduḥkhe tu anitye
nityaḥ jīvaḥ dhātuḥ asya tu anityaḥ
tyaktvā anityam pratitiṣṭhasva
nitye santuṣya tvam toṣaparaḥ hi lābhaḥ
12. Natural law (dharma) is eternal, while happiness and sorrow are impermanent. The individual soul (jīva) is eternal, but its physical constitution (dhātu) is impermanent. Therefore, abandoning the impermanent, establish yourself in the eternal. Be content, for contentment is indeed the highest gain.
महाबलान्पश्य महानुभावान्प्रशास्य भूमिं धनधान्यपूर्णाम् ।
राज्यानि हित्वा विपुलांश्च भोगान्गतान्नरेन्द्रान्वशमन्तकस्य ॥१३॥
13. mahābalānpaśya mahānubhāvā;npraśāsya bhūmiṁ dhanadhānyapūrṇām ,
rājyāni hitvā vipulāṁśca bhogā;ngatānnarendrānvaśamantakasya.
13. mahābalān paśya mahānubhāvān
praśāsya bhūmim dhanadhānyapūrṇām
rājyāni hitvā vipulān ca bhogān
gatān narendrān vaśam antakasya
13. Behold those mighty and influential kings who ruled lands abundant with wealth and grain; yet, having relinquished their kingdoms and vast enjoyments, they have all fallen under the sway of Death (Antaka).
मृतं पुत्रं दुःखपुष्टं मनुष्या उत्क्षिप्य राजन्स्वगृहान्निर्हरन्ति ।
तं मुक्तकेशाः करुणं रुदन्तश्चितामध्ये काष्ठमिव क्षिपन्ति ॥१४॥
14. mṛtaṁ putraṁ duḥkhapuṣṭaṁ manuṣyā; utkṣipya rājansvagṛhānnirharanti ,
taṁ muktakeśāḥ karuṇaṁ rudanta;ścitāmadhye kāṣṭhamiva kṣipanti.
14. mṛtam putram duḥkhapuṣṭam manuṣyāḥ
utkṣipya rājan svagṛhāt nirharanti
tam muktakeśāḥ karuṇam rudantaḥ
citāmadhye kāṣṭham iva kṣipanti
14. O King, when a son, nourished with much sorrow, dies, people lift him up and carry him out from their homes. Then, with dishevelled hair and weeping piteously, they cast him into the pyre as if he were a mere log.
अन्यो धनं प्रेतगतस्य भुङ्क्ते वयांसि चाग्निश्च शरीरधातून् ।
द्वाभ्यामयं सह गच्छत्यमुत्र पुण्येन पापेन च वेष्ट्यमानः ॥१५॥
15. anyo dhanaṁ pretagatasya bhuṅkte; vayāṁsi cāgniśca śarīradhātūn ,
dvābhyāmayaṁ saha gacchatyamutra; puṇyena pāpena ca veṣṭyamānaḥ.
15. anyaḥ dhanam pretagatasya bhuṅkte
vayāṃsi ca agniḥ ca śarīradhātūn
dvābhyām ayam saha gacchati
amutra puṇyena pāpena ca veṣṭyamānaḥ
15. Another person enjoys the wealth of the deceased, and birds as well as fire consume the bodily elements. This (soul) goes to the other world, accompanied by two things: enveloped by its good deeds (punya) and bad deeds (pāpa).
उत्सृज्य विनिवर्तन्ते ज्ञातयः सुहृदः सुताः ।
अग्नौ प्रास्तं तु पुरुषं कर्मान्वेति स्वयंकृतम् ॥१६॥
16. utsṛjya vinivartante jñātayaḥ suhṛdaḥ sutāḥ ,
agnau prāstaṁ tu puruṣaṁ karmānveti svayaṁkṛtam.
16. utsṛjya vinivartante jñātayaḥ suhṛdaḥ sutāḥ
agnau prāstam tu puruṣam karma anveti svayaṅkṛtam
16. Relatives, friends, and sons abandon (the body) and turn back. However, the individual (puruṣa) cast into the fire is followed by the karma they themselves performed.
अस्माल्लोकादूर्ध्वममुष्य चाधो महत्तमस्तिष्ठति ह्यन्धकारम् ।
तद्वै महामोहनमिन्द्रियाणां बुध्यस्व मा त्वां प्रलभेत राजन् ॥१७॥
17. asmāllokādūrdhvamamuṣya cādho; mahattamastiṣṭhati hyandhakāram ,
tadvai mahāmohanamindriyāṇāṁ; budhyasva mā tvāṁ pralabheta rājan.
17. asmāt lokāt ūrdhvam amuṣya ca adhaḥ
mahattamam tiṣṭhati hi andhakāram
tat vai mahāmohanam indriyāṇām
budhyasva mā tvām pralabheta rājan
17. Above this world and below the next, a very great darkness (andhakāra) indeed exists. That truly creates great delusion for the senses. Be aware of this, O King, lest it delude you!
इदं वचः शक्ष्यसि चेद्यथावन्निशम्य सर्वं प्रतिपत्तुमेवम् ।
यशः परं प्राप्स्यसि जीवलोके भयं न चामुत्र न चेह तेऽस्ति ॥१८॥
18. idaṁ vacaḥ śakṣyasi cedyathāva;nniśamya sarvaṁ pratipattumevam ,
yaśaḥ paraṁ prāpsyasi jīvaloke; bhayaṁ na cāmutra na ceha te'sti.
18. idam vacaḥ śakṣyasi cet yathāvat
niśamya sarvam pratipattum evam
yaśaḥ param prāpsyasi jīvaloke bhayam
na ca amutra na ca iha te asti
18. If you are able to properly hear and accept all this instruction, then you will attain supreme fame in the world of living beings (jīvaloka), and you will have no fear neither in the other world nor in this one.
आत्मा नदी भारत पुण्यतीर्था सत्योदका धृतिकूला दमोर्मिः ।
तस्यां स्नातः पूयते पुण्यकर्मा पुण्यो ह्यात्मा नित्यमम्भोऽम्भ एव ॥१९॥
19. ātmā nadī bhārata puṇyatīrthā; satyodakā dhṛtikūlā damormiḥ ,
tasyāṁ snātaḥ pūyate puṇyakarmā; puṇyo hyātmā nityamambho'mbha eva.
19. ātman nadī bhārata puṇyatīrthā
satyodakā dhṛtikūlā damormiḥ | tasyām
snātaḥ pūyate puṇyakarmā puṇyaḥ
hi ātman nityam ambhaḥ ambhaḥ eva
19. O Bhārata, the (ātman) Self is a river whose sacred ford is virtue, whose water is truth, whose banks are firmness (dhṛti), and whose waves are self-restraint (dama). One who bathes in it becomes pure through virtuous actions. Indeed, the pure (ātman) Self is always like pure water itself.
कामक्रोधग्राहवतीं पञ्चेन्द्रियजलां नदीम् ।
कृत्वा धृतिमयीं नावं जन्मदुर्गाणि संतर ॥२०॥
20. kāmakrodhagrāhavatīṁ pañcendriyajalāṁ nadīm ,
kṛtvā dhṛtimayīṁ nāvaṁ janmadurgāṇi saṁtara.
20. kāmakrodhagrāhavatīm pañcendriyajalām nadīm
| kṛtvā dhṛtimayīm nāvam janmadurgāṇi saṃtara
20. Make a boat of firmness (dhṛti) to cross the perilous obstacles of rebirth (saṃsāra), which are like a river teeming with the crocodiles of desire (kāma) and anger (krodha), and whose waters are the five senses (pañcendriya).
प्रज्ञावृद्धं धर्मवृद्धं स्वबन्धुं विद्यावृद्धं वयसा चापि वृद्धम् ।
कार्याकार्ये पूजयित्वा प्रसाद्य यः संपृच्छेन्न स मुह्येत्कदाचित् ॥२१॥
21. prajñāvṛddhaṁ dharmavṛddhaṁ svabandhuṁ; vidyāvṛddhaṁ vayasā cāpi vṛddham ,
kāryākārye pūjayitvā prasādya; yaḥ saṁpṛcchenna sa muhyetkadācit.
21. prajñāvṛddham dharmavṛddham svabandhum
vidyāvṛddham vayasā ca api vṛddham
| kāryākārye pūjayitvā prasādya
yaḥ sampṛcchet na sa muhyet kadācit
21. One who respectfully consults a kinsman (svabandhu) who is advanced in wisdom, advanced in righteousness (dharma), advanced in learning, and also advanced in age, after honoring and propitiating them concerning what is right and wrong, will never be bewildered.
धृत्या शिश्नोदरं रक्षेत्पाणिपादं च चक्षुषा ।
चक्षुःश्रोत्रे च मनसा मनो वाचं च कर्मणा ॥२२॥
22. dhṛtyā śiśnodaraṁ rakṣetpāṇipādaṁ ca cakṣuṣā ,
cakṣuḥśrotre ca manasā mano vācaṁ ca karmaṇā.
22. dhṛtyā śiśnodaram rakṣet pāṇipādam ca cakṣuṣā |
cakṣuḥ śrotre ca manasā manaḥ vācam ca karmaṇā
22. One should protect the genitals and belly with firmness (dhṛti), the hands and feet with the eyes, and the eyes and ears with the mind. And one should protect the mind and speech with (right) action (karma).
नित्योदकी नित्ययज्ञोपवीती नित्यस्वाध्यायी पतितान्नवर्जी ।
ऋतं ब्रुवन्गुरवे कर्म कुर्वन्न ब्राह्मणश्च्यवते ब्रह्मलोकात् ॥२३॥
23. nityodakī nityayajñopavītī; nityasvādhyāyī patitānnavarjī ,
ṛtaṁ bruvangurave karma kurva;nna brāhmaṇaścyavate brahmalokāt.
23. nityodakī nityayajñopavītī
nityasvādhyāyī patitānnavarjī ṛtam
bruvan gurave karma kurvan na
brāhmaṇaḥ cyavate brahmalokāt
23. A brāhmaṇa who is always purified by water, constantly wears the sacred thread, regularly studies the sacred texts (svādhyāya), avoids food from fallen individuals, speaks the truth (ṛta), and performs service (karma) for his preceptor (guru) does not fall from the realm of Brahmā (brahmaloka).
अधीत्य वेदान्परिसंस्तीर्य चाग्नीनिष्ट्वा यज्ञैः पालयित्वा प्रजाश्च ।
गोब्राह्मणार्थे शस्त्रपूतान्तरात्मा हतः संग्रामे क्षत्रियः स्वर्गमेति ॥२४॥
24. adhītya vedānparisaṁstīrya cāgnī;niṣṭvā yajñaiḥ pālayitvā prajāśca ,
gobrāhmaṇārthe śastrapūtāntarātmā; hataḥ saṁgrāme kṣatriyaḥ svargameti.
24. adhītya vedān parisaṃstīrya ca agnīn
iṣṭvā yajñaiḥ pālayitvā prajāḥ ca
gobrāhmaṇārthe śastrapūtāntarātmā
hataḥ saṃgrāme kṣatriyaḥ svargam eti
24. A kṣatriya who has studied the Vedas, carefully arranged the sacrificial fires, performed Vedic rituals (yajña), and protected his subjects, whose inner self (ātman) is purified by weapons, if slain in battle for the sake of cows and brāhmaṇas, attains heaven.
वैश्योऽधीत्य ब्राह्मणान्क्षत्रियांश्च धनैः काले संविभज्याश्रितांश्च ।
त्रेतापूतं धूममाघ्राय पुण्यं प्रेत्य स्वर्गे देवसुखानि भुङ्क्ते ॥२५॥
25. vaiśyo'dhītya brāhmaṇānkṣatriyāṁśca; dhanaiḥ kāle saṁvibhajyāśritāṁśca ,
tretāpūtaṁ dhūmamāghrāya puṇyaṁ; pretya svarge devasukhāni bhuṅkte.
25. vaiśyaḥ adhītya brāhmaṇān kṣatriyān
ca dhanaiḥ kāle saṃvibhajya āśritān
ca tretāpūtam dhūmam āghrāya puṇyam
pretya svarge devasukhāni bhuṅkte
25. A vaiśya who, after diligent study and respectfully engaging with brāhmaṇas and kṣatriyas, distributes wealth to his dependents at the appropriate time, and having inhaled the sacred smoke purified by the Tretā (three sacred) fires, enjoys divine pleasures in heaven after death.
ब्रह्मक्षत्रं वैश्यवर्णं च शूद्रः क्रमेणैतान्न्यायतः पूजयानः ।
तुष्टेष्वेतेष्वव्यथो दग्धपापस्त्यक्त्वा देहं स्वर्गसुखानि भुङ्क्ते ॥२६॥
26. brahmakṣatraṁ vaiśyavarṇaṁ ca śūdraḥ; krameṇaitānnyāyataḥ pūjayānaḥ ,
tuṣṭeṣveteṣvavyatho dagdhapāpa;styaktvā dehaṁ svargasukhāni bhuṅkte.
26. brahmakṣatram vaiśyavarṇam ca śūdraḥ
krameṇa etān nyāyataḥ pūjayānaḥ
tuṣṭeṣu eteṣu avyathaḥ dagdhapāpaḥ
tyaktvā deham svargasukhāni bhuṅkte
26. A śūdra who, in proper order, respectfully serves the brāhmaṇa, kṣatriya, and vaiśya classes, and when these classes are pleased, becomes fearless, having burnt away all his sins, and after abandoning his body, enjoys heavenly pleasures.
चातुर्वर्ण्यस्यैष धर्मस्तवोक्तो हेतुं चात्र ब्रुवतो मे निबोध ।
क्षात्राद्धर्माद्धीयते पाण्डुपुत्रस्तं त्वं राजन्राजधर्मे नियुङ्क्ष्व ॥२७॥
27. cāturvarṇyasyaiṣa dharmastavokto; hetuṁ cātra bruvato me nibodha ,
kṣātrāddharmāddhīyate pāṇḍuputra;staṁ tvaṁ rājanrājadharme niyuṅkṣva.
27. cāturvarṇyasya eṣaḥ dharmaḥ tava uktaḥ
hetum ca atra bruvataḥ me nibodha
kṣātrāt dharmāt dhīyate pāṇḍuputraḥ
tam tvam rājan rājadharme niyuṅkṣva
27. This natural law (dharma) of the four social classes has been explained by you. Now, listen to me as I state the reason for it here. The son of Pāṇḍu is being deprived of his duty as a warrior (kṣātra dharma). Therefore, O King, you should appoint him to the duty of a king (rājadharma).
धृतराष्ट्र उवाच ।
एवमेतद्यथा मां त्वमनुशाससि नित्यदा ।
ममापि च मतिः सौम्य भवत्येवं यथात्थ माम् ॥२८॥
28. dhṛtarāṣṭra uvāca ,
evametadyathā māṁ tvamanuśāsasi nityadā ,
mamāpi ca matiḥ saumya bhavatyevaṁ yathāttha mām.
28. dhṛtarāṣṭraḥ uvāca evam etad yathā mām tvam anuśāsasi
nityadā mama api ca matiḥ saumya bhavati evam yathā āttha mām
28. Dhṛtarāṣṭra said: 'Indeed, it is exactly as you always instruct me. And, O gentle one, my resolve (mati) also becomes just as you tell me.'
सा तु बुद्धिः कृताप्येवं पाण्डवान्प्रति मे सदा ।
दुर्योधनं समासाद्य पुनर्विपरिवर्तते ॥२९॥
29. sā tu buddhiḥ kṛtāpyevaṁ pāṇḍavānprati me sadā ,
duryodhanaṁ samāsādya punarviparivartate.
29. sā tu buddhiḥ kṛtā api evam pāṇḍavān prati me
sadā duryodhanam samāsādya punar viparivartate
29. But even when my intellect (buddhi) is thus resolved regarding the Pāṇḍavas, it always changes direction again after approaching Duryodhana.
न दिष्टमभ्यतिक्रान्तुं शक्यं मर्त्येन केनचित् ।
दिष्टमेव कृतं मन्ये पौरुषं तु निरर्थकम् ॥३०॥
30. na diṣṭamabhyatikrāntuṁ śakyaṁ martyena kenacit ,
diṣṭameva kṛtaṁ manye pauruṣaṁ tu nirarthakam.
30. na diṣṭam abhyatikrāntum śakyam martyena kenacit
diṣṭam eva kṛtam manye pauruṣam tu nirarthakam
30. Destiny (diṣṭa) cannot be overcome by any mortal. I believe that only destiny (diṣṭa) is truly accomplished, while human effort (pauruṣa) is futile.