05.091
भगवानुवाच॥
The Blessed One said:
यथा ब्रूयान्महाप्राज्ञो यथा ब्रूयाद्विचक्षणः। यथा वाच्यस्त्वद्विधेन सुहृदा मद्विधः सुहृत् ॥५-९१-१॥
Just as a very wise person should speak, as a discerning person should speak, and just as a friend like me ought to be addressed by a friend like you... (5-91-1)
धर्मार्थयुक्तं तथ्यं च यथा त्वय्युपपद्यते। तथा वचनमुक्तोऽस्मि त्वयैतत्पितृमातृवत् ॥५-९१-२॥
I have spoken words that are joined with righteousness, purpose, and truth, as is fitting for you; you, to me, are like a father or mother. (5-91-2)
सत्यं प्राप्तं च युक्तं चाप्येवमेव यथात्थ माम्। शृणुष्वागमने हेतुं विदुरावहितो भव ॥५-९१-३॥
What you have said to me is true, appropriate, and reasonable indeed; now listen attentively, Vidura, to the reason for my coming. (5-91-3)
दौरात्म्यं धार्तराष्ट्रस्य क्षत्रियाणां च वैरिताम्। सर्वमेतदहं जानन्क्षत्तः प्राप्तोऽद्य कौरवान् ॥५-९१-४॥
Knowing all this—the wickedness of Dhritarashtra's son and the hostility among the kshatriyas—I have come to the Kauravas today, O Kshatta. (5-91-4)
पर्यस्तां पृथिवीं सर्वां साश्वां सरथकुञ्जराम्। यो मोचयेन्मृत्युपाशात्प्राप्नुयाद्धर्ममुत्तमम् ॥५-९१-५॥
Whoever were to free the entire afflicted earth—together with its horses, chariots, and elephants—from the noose of death would obtain supreme merit. (5-91-5)
धर्मकार्यं यतञ्शक्त्या न चेच्छक्नोति मानवः। प्राप्तो भवति तत्पुण्यमत्र मे नास्ति संशयः ॥५-९१-६॥
If a person strives to perform a righteous action with all his ability but is not able to accomplish it, he still attains that merit; of this I have no doubt. (5-91-6)
मनसा चिन्तयन्पापं कर्मणा नाभिरोचयन्। न प्राप्नोति फलं तस्य एवं धर्मविदो विदुः ॥५-९१-७॥
If someone contemplates wrongdoing in their mind, but does not approve it in action, they do not incur its result—thus, those who know dharma understand. (5-91-7)
सोऽहं यतिष्ये प्रशमं क्षत्तः कर्तुममायया। कुरूणां सृञ्जयानां च सङ्ग्रामे विनशिष्यताम् ॥५-९१-८॥
Therefore, O Kshatta, I will strive by honest means to bring about appeasement while the Kurus and the Srinjayas are perishing in battle. (5-91-8)
सेयमापन्महाघोरा कुरुष्वेव समुत्थिता। कर्णदुर्योधनकृता सर्वे ह्येते तदन्वयाः ॥५-९१-९॥
This very terrible calamity has indeed arisen among the Kurus, caused by Karna and Duryodhana, for all these men are their followers. (5-91-9)
व्यसनैः क्लिश्यमानं हि यो मित्रं नाभिपद्यते। अनुनीय यथाशक्ति तं नृशंसं विदुर्बुधाः ॥५-९१-१०॥
The wise consider as cruel one who does not assist a friend distressed by misfortunes and, having brought them along, helps to the best of their ability. (5-91-10)
आ केशग्रहणान्मित्रमकार्यात्संनिवर्तयन्। अवाच्यः कस्यचिद्भवति कृतयत्नो यथाबलम् ॥५-९१-११॥
One who, turning a friend back from wrongdoing to the best of his ability before he is seized by the hair, becomes subject to reproach by no one, having made the effort. (5-91-11)
तत्समर्थं शुभं वाक्यं धर्मार्थसहितं हितम्। धार्तराष्ट्रः सहामात्यो ग्रहीतुं विदुरार्हति ॥५-९१-१२॥
Vidura deserves to have the son of Dhritarashtra, along with his counselors, accept that capable, auspicious, and beneficial speech, united with righteousness and purpose. (5-91-12)
हितं हि धार्तराष्ट्राणां पाण्डवानां तथैव च। पृथिव्यां क्षत्रियाणां च यतिष्येऽहममायया ॥५-९१-१३॥
Indeed, I will sincerely strive for what is beneficial for the sons of Dhṛtarāṣṭra, for the Pāṇḍavas, and likewise for all the kṣatriyas on earth, without deceit. (5-91-13)
हिते प्रयतमानं मां शङ्केद्दुर्योधनो यदि। हृदयस्य च मे प्रीतिरानृण्यं च भविष्यति ॥५-९१-१४॥
If Duryodhana should distrust me as I act for their welfare, still my heart will be satisfied and I will be free from obligation. (5-91-14)
ज्ञातीनां हि मिथो भेदे यन्मित्रं नाभिपद्यते। सर्वयत्नेन मध्यस्थं न तन्मित्रं विदुर्बुधाः ॥५-९१-१५॥
Indeed, when there is discord among kinsmen, that person who with every effort remains neutral and does not side with either party is not regarded as a friend by the wise. (5-91-15)
न मां ब्रूयुरधर्मज्ञा मूढा असुहृदस्तथा। शक्तो नावारयत्कृष्णः संरब्धान्कुरुपाण्डवान् ॥५-९१-१६॥
Those ignorant of righteousness, fools, and enemies would not call me someone whom Kṛṣṇa, though able, did not restrain from the enraged Kuru and Pāṇḍava parties. (5-91-16)
उभयोः साधयन्नर्थमहमागत इत्युत। तत्र यत्नमहं कृत्वा गच्छेयं नृष्ववाच्यताम् ॥५-९१-१७॥
Saying, 'I have come to bring about a settlement between both sides,' if I make an effort for that, I might incur blame among men. (5-91-17)
मम धर्मार्थयुक्तं हि श्रुत्वा वाक्यमनामयम्। न चेदादास्यते बालो दिष्टस्य वशमेष्यति ॥५-९१-१८॥
If the boy does not accept my harmless words, which are connected with righteousness and purpose, then he will fall under the power of fate. (5-91-18)
अहापयन्पाण्डवार्थं यथाव; च्छमं कुरूणां यदि चाचरेयम्। पुण्यं च मे स्याच्चरितं महार्थं; मुच्येरंश्च कुरवो मृत्युपाशात् ॥५-९१-१९॥
If, acting for the sake of the Pāṇḍavas as much as is possible for the Kurus, I should conduct myself accordingly, then my action would be meritorious and of great value, and the Kurus would be freed from the noose of death. (5-91-19)
अपि वाचं भाषमाणस्य काव्यां; धर्मारामामर्थवतीमहिंस्राम्। अवेक्षेरन्धार्तराष्ट्राः समर्थां; मां च प्राप्तं कुरवः पूजयेयुः ॥५-९१-२०॥
If, as I spoke words both skillful and meaningful, rooted in righteousness and free from harm, the sons of Dhritarashtra would recognize their force, and if, upon my arrival, the Kurus would honor me... (5-91-20)
न चापि मम पर्याप्ताः सहिताः सर्वपार्थिवाः। क्रुद्धस्य प्रमुखे स्थातुं सिंहस्येवेतरे मृगाः ॥५-९१-२१॥
Nor would all the kings together be sufficient to stand before me when I am enraged, just as other beasts cannot face a lion. (5-91-21)
वैशम्पायन उवाच॥
Vaiśampāyana said:
इत्येवमुक्त्वा वचनं वृष्णीनामृषभस्तदा। शयने सुखसंस्पर्शे शिश्ये यदुसुखावहः ॥५-९१-२२॥
Having spoken these words, the foremost of the Vṛṣṇis then lay down on a bed soft to the touch, bringing joy to the Yadus. (5-91-22)