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महाभारतः       mahābhārataḥ - book-5, chapter-91

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भगवानुवाच ।
यथा ब्रूयान्महाप्राज्ञो यथा ब्रूयाद्विचक्षणः ।
यथा वाच्यस्त्वद्विधेन सुहृदा मद्विधः सुहृत् ॥१॥
1. bhagavānuvāca ,
yathā brūyānmahāprājño yathā brūyādvicakṣaṇaḥ ,
yathā vācyastvadvidhena suhṛdā madvidhaḥ suhṛt.
1. bhagavān uvāca yathā brūyāt mahāprājñaḥ yathā brūyāt
vicakṣaṇaḥ yathā vācyaḥ tvadvidhena suhṛdā madvidhaḥ suhṛt
1. The Blessed Lord said, "Just as a greatly wise person would speak, and just as a discerning person would speak, so indeed has a friend like you addressed a friend like me."
धर्मार्थयुक्तं तथ्यं च यथा त्वय्युपपद्यते ।
तथा वचनमुक्तोऽस्मि त्वयैतत्पितृमातृवत् ॥२॥
2. dharmārthayuktaṁ tathyaṁ ca yathā tvayyupapadyate ,
tathā vacanamukto'smi tvayaitatpitṛmātṛvat.
2. dharmārthayuktam tatthyam ca yathā tvayi upapadyate
| tathā vacanam uktaḥ asmi tvayā etat pitṛmātṛvat
2. That speech, filled with righteousness (dharma) and purpose, and also truthful, which is fitting for you, has been addressed to me by you, just like words from a father or mother.
सत्यं प्राप्तं च युक्तं चाप्येवमेव यथात्थ माम् ।
शृणुष्वागमने हेतुं विदुरावहितो भव ॥३॥
3. satyaṁ prāptaṁ ca yuktaṁ cāpyevameva yathāttha mām ,
śṛṇuṣvāgamane hetuṁ vidurāvahito bhava.
3. satyam prāptam ca yuktam ca api evam eva yathā āttha
mām | śṛṇuṣva āgamane hetum vidura avahitaḥ bhava
3. Indeed, what you have spoken to me is true, appropriate, and proper. Now, Vidura, be attentive and listen to the reason for my coming.
दौरात्म्यं धार्तराष्ट्रस्य क्षत्रियाणां च वैरिताम् ।
सर्वमेतदहं जानन्क्षत्तः प्राप्तोऽद्य कौरवान् ॥४॥
4. daurātmyaṁ dhārtarāṣṭrasya kṣatriyāṇāṁ ca vairitām ,
sarvametadahaṁ jānankṣattaḥ prāpto'dya kauravān.
4. daurātmyam dhārtarāṣṭrasya kṣatriyāṇām ca vairitām |
sarvam etat aham jānan kṣattaḥ prāptaḥ adya kauravān
4. Knowing all this – the wickedness of Dhṛtarāṣṭra's son(s) and the enmity among the Kṣatriyas – I, O Vidura (kṣattā), have come today to the Kauravas.
पर्यस्तां पृथिवीं सर्वां साश्वां सरथकुञ्जराम् ।
यो मोचयेन्मृत्युपाशात्प्राप्नुयाद्धर्ममुत्तमम् ॥५॥
5. paryastāṁ pṛthivīṁ sarvāṁ sāśvāṁ sarathakuñjarām ,
yo mocayenmṛtyupāśātprāpnuyāddharmamuttamam.
5. paryastām pṛthivīm sarvām sāśvām sarathakuñjarām
yaḥ mocayet mṛtyupāśāt prāpnuyāt dharmam uttamam
5. One who liberates the entire subjugated earth - with its horses, chariots, and elephants - from the noose of death, attains the highest righteousness (dharma).
धर्मकार्यं यतञ्शक्त्या न चेच्छक्नोति मानवः ।
प्राप्तो भवति तत्पुण्यमत्र मे नास्ति संशयः ॥६॥
6. dharmakāryaṁ yatañśaktyā na cecchaknoti mānavaḥ ,
prāpto bhavati tatpuṇyamatra me nāsti saṁśayaḥ.
6. dharmakāryam yatan śaktyā na cet śaknoti mānavaḥ
prāptaḥ bhavati tat puṇyam atra me na asti saṃśayaḥ
6. If a person, striving with all their might for a righteous cause (dharma), is unable to accomplish it, they still achieve that merit (puṇya). For me, there is no doubt about this.
मनसा चिन्तयन्पापं कर्मणा नाभिरोचयन् ।
न प्राप्नोति फलं तस्य एवं धर्मविदो विदुः ॥७॥
7. manasā cintayanpāpaṁ karmaṇā nābhirocayan ,
na prāpnoti phalaṁ tasya evaṁ dharmavido viduḥ.
7. manasā cintayan pāpam karmaṇā na abhirocayan na
prāpnoti phalam tasya evam dharmavidaḥ viduḥ
7. One who merely contemplates evil (pāpam) in mind but does not approve of it through action (karma) does not attain the fruit (phalam) of that (evil thought). Thus do the knowers of natural law (dharma) understand.
सोऽहं यतिष्ये प्रशमं क्षत्तः कर्तुममायया ।
कुरूणां सृञ्जयानां च संग्रामे विनशिष्यताम् ॥८॥
8. so'haṁ yatiṣye praśamaṁ kṣattaḥ kartumamāyayā ,
kurūṇāṁ sṛñjayānāṁ ca saṁgrāme vinaśiṣyatām.
8. saḥ aham yatiṣye praśamam kṣattaḥ kartum amāyayā
kurūṇām sṛñjayānām ca saṃgrāme vinaśiṣyatām
8. Therefore, O charioteer (kṣattaḥ), I will sincerely and without deceit strive to bring about peace for the Kurus and the Sṛñjayas, who are destined to perish in battle (saṃgrāma).
सेयमापन्महाघोरा कुरुष्वेव समुत्थिता ।
कर्णदुर्योधनकृता सर्वे ह्येते तदन्वयाः ॥९॥
9. seyamāpanmahāghorā kuruṣveva samutthitā ,
karṇaduryodhanakṛtā sarve hyete tadanvayāḥ.
9. sā iyam āpat mahāghorā kuruṣu eva samutthitā
karṇaduryodhanakṛtā sarve hi ete tadanvayāḥ
9. This exceedingly dreadful calamity has arisen among the Kurus. It was caused by Karṇa and Duryodhana; indeed, all these are their followers.
व्यसनैः क्लिश्यमानं हि यो मित्रं नाभिपद्यते ।
अनुनीय यथाशक्ति तं नृशंसं विदुर्बुधाः ॥१०॥
10. vyasanaiḥ kliśyamānaṁ hi yo mitraṁ nābhipadyate ,
anunīya yathāśakti taṁ nṛśaṁsaṁ vidurbudhāḥ.
10. vyasanaiḥ kliśyamānam hi yaḥ mitram na abhipadyate
anunīya yathāśakti tam nṛśaṃsam viduḥ budhāḥ
10. Indeed, the wise know that person to be cruel who does not come to the aid of a friend suffering from misfortunes, even after being earnestly entreated (by that friend) to the best of their ability.
आ केशग्रहणान्मित्रमकार्यात्संनिवर्तयन् ।
अवाच्यः कस्यचिद्भवति कृतयत्नो यथाबलम् ॥११॥
11. ā keśagrahaṇānmitramakāryātsaṁnivartayan ,
avācyaḥ kasyacidbhavati kṛtayatno yathābalam.
11. ā keśagrahaṇāt mitram akāryāt saṃnivartayan
avācyaḥ kasyacit bhavati kṛtayatnaḥ yathābalam
11. One who makes an effort according to their ability to prevent a friend from improper actions, even by resorting to the extreme measure of seizing their hair, becomes blameless in the eyes of anyone.
तत्समर्थं शुभं वाक्यं धर्मार्थसहितं हितम् ।
धार्तराष्ट्रः सहामात्यो ग्रहीतुं विदुरार्हति ॥१२॥
12. tatsamarthaṁ śubhaṁ vākyaṁ dharmārthasahitaṁ hitam ,
dhārtarāṣṭraḥ sahāmātyo grahītuṁ vidurārhati.
12. tat samartham śubham vākyam dharmārthasahitam hitam
dhārtarāṣṭraḥ saha-āmātyaḥ grahītum viduraḥ arhati
12. Vidura is capable of ensuring that Dhṛtarāṣṭra, along with his ministers, accepts that suitable, auspicious, and beneficial statement which contains principles of natural law (dharma) and purpose.
हितं हि धार्तराष्ट्राणां पाण्डवानां तथैव च ।
पृथिव्यां क्षत्रियाणां च यतिष्येऽहममायया ॥१३॥
13. hitaṁ hi dhārtarāṣṭrāṇāṁ pāṇḍavānāṁ tathaiva ca ,
pṛthivyāṁ kṣatriyāṇāṁ ca yatiṣye'hamamāyayā.
13. hitam hi dhārtarāṣṭrāṇām pāṇḍavānām tathā eva ca
pṛthivyām kṣatriyāṇām ca yatiṣye aham amāyayā
13. Indeed, without deceit, I will strive for the welfare of the sons of Dhritarashtra, and similarly for the Pandavas, and for all kshatriyas on earth.
हिते प्रयतमानं मां शङ्केद्दुर्योधनो यदि ।
हृदयस्य च मे प्रीतिरानृण्यं च भविष्यति ॥१४॥
14. hite prayatamānaṁ māṁ śaṅkedduryodhano yadi ,
hṛdayasya ca me prītirānṛṇyaṁ ca bhaviṣyati.
14. hite prayatamānam mām śaṅket duryodhanaḥ yadi
hṛdayasya ca me prītiḥ ānṛṇyam ca bhaviṣyati
14. If Duryodhana suspects me, even though I am striving for their welfare, still there will be joy in my heart, and I will be freed from my obligation.
ज्ञातीनां हि मिथो भेदे यन्मित्रं नाभिपद्यते ।
सर्वयत्नेन मध्यस्थं न तन्मित्रं विदुर्बुधाः ॥१५॥
15. jñātīnāṁ hi mitho bhede yanmitraṁ nābhipadyate ,
sarvayatnena madhyasthaṁ na tanmitraṁ vidurbudhāḥ.
15. jñātīnām hi mithaḥ bhede yat mitram na abhipadyate
sarvayātnena madhyastham na tat mitram viduḥ budhāḥ
15. Indeed, when there is a mutual division among kinsmen, the wise do not consider that a true friend who does not, with all efforts, remain impartial.
न मां ब्रूयुरधर्मज्ञा मूढा असुहृदस्तथा ।
शक्तो नावारयत्कृष्णः संरब्धान्कुरुपाण्डवान् ॥१६॥
16. na māṁ brūyuradharmajñā mūḍhā asuhṛdastathā ,
śakto nāvārayatkṛṣṇaḥ saṁrabdhānkurupāṇḍavān.
16. na mām brūyuḥ adharmajñāḥ mūḍhāḥ asuhṛdaḥ tathā
śaktaḥ na avārayat kṛṣṇaḥ saṃrabdhān kurupāṇḍavān
16. Let not the foolish, those ignorant of (dharma), and ill-wishers say of me: 'Krishna, though capable, did not restrain the enraged Kurus and Pandavas.'
उभयोः साधयन्नर्थमहमागत इत्युत ।
तत्र यत्नमहं कृत्वा गच्छेयं नृष्ववाच्यताम् ॥१७॥
17. ubhayoḥ sādhayannarthamahamāgata ityuta ,
tatra yatnamahaṁ kṛtvā gaccheyaṁ nṛṣvavācyatām.
17. ubhayoḥ sādhayan artham aham āgataḥ iti uta
tatra yatnam aham kṛtvā gaccheyam nṛṣu avācyatām
17. Indeed, I have come here to achieve the objective of both parties. By making an effort in that regard, I should attain a state of blamelessness among men.
मम धर्मार्थयुक्तं हि श्रुत्वा वाक्यमनामयम् ।
न चेदादास्यते बालो दिष्टस्य वशमेष्यति ॥१८॥
18. mama dharmārthayuktaṁ hi śrutvā vākyamanāmayam ,
na cedādāsyate bālo diṣṭasya vaśameṣyati.
18. mama dharmārthayuktam hi śrutvā vākyam anāmayam
na cet ādāsyate bālaḥ diṣṭasya vaśam eṣyati
18. Indeed, if that foolish fellow does not accept my wholesome advice, which is aligned with righteousness (dharma) and practical benefit, then he will certainly fall under the control of destiny.
अहापयन्पाण्डवार्थं यथावच्छमं कुरूणां यदि चाचरेयम् ।
पुण्यं च मे स्याच्चरितं महार्थं मुच्येरंश्च कुरवो मृत्युपाशात् ॥१९॥
19. ahāpayanpāṇḍavārthaṁ yathāva;cchamaṁ kurūṇāṁ yadi cācareyam ,
puṇyaṁ ca me syāccaritaṁ mahārthaṁ; mucyeraṁśca kuravo mṛtyupāśāt.
19. ahāpayan pāṇḍavārtham yathāvat
śamam kurūṇām yadi ca ācareyam
puṇyam ca me syāt caritam mahārtham
mucyeran ca kuravaḥ mṛtyupāśāt
19. If I could, without sacrificing the cause of the Pāṇḍavas, properly bring about peace for the Kurus, then my action would be meritorious and of great significance, and the Kurus would be freed from the noose of death.
अपि वाचं भाषमाणस्य काव्यां धर्मारामामर्थवतीमहिंस्राम् ।
अवेक्षेरन्धार्तराष्ट्राः समर्थां मां च प्राप्तं कुरवः पूजयेयुः ॥२०॥
20. api vācaṁ bhāṣamāṇasya kāvyāṁ; dharmārāmāmarthavatīmahiṁsrām ,
avekṣerandhārtarāṣṭrāḥ samarthāṁ; māṁ ca prāptaṁ kuravaḥ pūjayeyuḥ.
20. api vācam bhāṣamāṇasya kāvyām
dharmārāmām arthavatīm ahiṃsrām
avekṣeran dhārtarāṣṭrāḥ samarthām
mām ca prāptam kuravaḥ pūjayeyuḥ
20. Even as I speak words that are eloquent, dedicated to righteousness (dharma), meaningful, and non-harmful, the Dhārtarāṣṭras would consider them appropriate, and the Kurus would honor me upon my arrival.
न चापि मम पर्याप्ताः सहिताः सर्वपार्थिवाः ।
क्रुद्धस्य प्रमुखे स्थातुं सिंहस्येवेतरे मृगाः ॥२१॥
21. na cāpi mama paryāptāḥ sahitāḥ sarvapārthivāḥ ,
kruddhasya pramukhe sthātuṁ siṁhasyevetare mṛgāḥ.
21. na ca api mama paryāptāḥ sahitāḥ sarvapārthivāḥ
kruddhasya pramukhe sthātuṃ siṃhasya iva itare mṛgāḥ
21. Even all kings combined are not capable of standing before me when I am enraged, just as other deer cannot stand before an angry lion.
वैशंपायन उवाच ।
इत्येवमुक्त्वा वचनं वृष्णीनामृषभस्तदा ।
शयने सुखसंस्पर्शे शिश्ये यदुसुखावहः ॥२२॥
22. vaiśaṁpāyana uvāca ,
ityevamuktvā vacanaṁ vṛṣṇīnāmṛṣabhastadā ,
śayane sukhasaṁsparśe śiśye yadusukhāvahaḥ.
22. vaiśaṃpāyana uvāca iti evam uktvā vacanaṃ vṛṣṇīnām
ṛṣabhaḥ tadā śayane sukhasaṃsparśe śiśye yadusukhāvahaḥ
22. Vaiśaṃpāyana said: Having spoken these words, the best of the Vṛṣṇis (Kṛṣṇa), who brings joy to the Yadus, then lay down on a soft, comfortable bed.