गच्छ त्वं रथम् आस्थाय हयैर् वातसमैर् जवे ॥
खाण्डवप्रस्थम् अद्यैव समानय युधिष्ठिरम् ॥
न वार्यो व्यवसायो मे विदुरैतद् ब्रवीमि ते ॥
दैवम् एव परं मन्ये येनैतद् उपपद्यते ॥
इत्य् उक्तो विदुरो धीमान् नैतद् अस्तीति चिन्तयन् ॥
आपगेयं महाप्राज्ञम् अभ्यगच्छत् सुदुःखितः ॥
gaccha tvaṃ ratham āsthāya hayair vātasamair jave ||
khāṇḍavaprastham adyaiva samānaya yudhiṣṭhiram ||
na vāryo vyavasāyo me viduraitad bravīmi te ||
daivam eva paraṃ manye yenaitad upapadyate ||
ity ukto viduro dhīmān naitad astīti cintayan ||
āpageyaṃ mahāprājñam abhyagacchat suduḥkhitaḥ ||
"Go, mounting a chariot with horses equal to the wind in speed, this very day to Khandavaprastha, and bring Yudhishthira. My resolve is unshakable, Vidura, I tell you this; I hold fate to be the highest power, by which this comes to pass." Thus addressed, the wise Vidura, thinking "no good will come of this," went, deeply grieved, to the greatly wise son of the river [Bhishma].
a7b531e04d19 · प्रकाशित 16 जुल॰ 2026, 3:49:22 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The king would not listen — and condemned himself with his own words: "I hold fate to be the highest." Tellingly, the father now repeats the very excuse Duryodhana indulged in: reference to destiny becomes a cover for one's own willfulness. The verse teaches that fatalism in the weak is willfulness in disguise: "it is so ordained" is said not in submission but to free one's own hands. And Vidura departs "thinking: no good will come of this" — the wise man sees the outcome but has no power over another's will. His grieving departure is the image of the fate of every truthful counselor before a stubborn ruler: he is given the power to speak the truth, but not to compel it. Where the will has resolved on ruin, wisdom can only grieve and withdraw.