महाभारत
Bhagavad-yāna (091) (Kṛṣṇa's Embassy to the Kurus, Chapters 71-137)5.91.6-10
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महाभारत · 5.91.6-10
देवनागरी

धर्मकार्यं यतञ् शक्त्या न चेच् छक्नोति मानवः ॥
प्राप्तो भवति तत् पुण्यम् अत्र मे नास्ति संशयः ॥
मनसा चिन्तयन् पापं कर्मणा नाभिरोचयन् ॥
न प्राप्नोति फलं तस्य एवं धर्मविदो विदुः ॥
सो ऽहं यतिष्ये प्रशमं क्षत्तः कर्तुम् अमायया ॥
कुरूणां सृञ्जयानां च संग्रामे विनशिष्यताम् ॥
सेयम् आपन् महाघोरा कुरुष्व् एव समुत्थिता ॥
कर्णदुर्योधनकृता सर्वे ह्य् एते तदन्वयाः ॥
व्यसनैः क्लिश्यमानं हि यो मित्रं नाभिपद्यते ॥
अनुनीय यथाशक्ति तं नृशंसं विदुर् बुधाः ॥

लिप्यंतरण (IAST)

dharmakāryaṃ yatañ śaktyā na cec chaknoti mānavaḥ ||
prāpto bhavati tat puṇyam atra me nāsti saṃśayaḥ ||
manasā cintayan pāpaṃ karmaṇā nābhirocayan ||
na prāpnoti phalaṃ tasya evaṃ dharmavido viduḥ ||
so 'haṃ yatiṣye praśamaṃ kṣattaḥ kartum amāyayā ||
kurūṇāṃ sṛñjayānāṃ ca saṃgrāme vinaśiṣyatām ||
seyam āpan mahāghorā kuruṣv eva samutthitā ||
karṇaduryodhanakṛtā sarve hy ete tadanvayāḥ ||
vyasanaiḥ kliśyamānaṃ hi yo mitraṃ nābhipadyate ||
anunīya yathāśakti taṃ nṛśaṃsaṃ vidur budhāḥ ||

शब्दशः अर्थ
संस्कृतIASTअर्थ
धर्मकार्यंdharmakāryaṃthe task of dharma; a righteous act
यतञ्yatañstriving; making effort
शक्त्याśaktyāwith a śakti spear; by power
nanot; no
चेच्cecif; if indeed
छक्नोतिchaknotiis able; is capable
मानवःmānavaḥa man; a human being
प्राप्तोprāptohas come; has attained
भवतिbhavatibecomes; is
तत्tatthat; this
पुण्यम्puṇyamthe merit; the deserved good
अत्रatrahere; in this
मेmemy; of mine
नास्तिnāstithere is not; does not exist
संशयःsaṃśayaḥdoubt; uncertainty
मनसाmanasāwith the mind; in thought
चिन्तयन्cintayanpondering; contemplating
पापंpāpaṃevil; wrongdoing
कर्मणाkarmaṇāby deed; by action
नाभिरोचयन्nābhirocayannot approving; not delighting in
nanot; no
प्राप्नोतिprāpnotiobtains; attains
फलंphalaṃthe fruit; the result
तस्यtasyaof that; his
एवंevaṃthus; in this way
धर्मविदोdharmavidothose who know dharma; those versed in the law
विदुःviduḥknow; understand
सोsothat one; he
ऽहं'haṃI; I myself
यतिष्येyatiṣyeI shall strive; I shall make effort
प्रशमंpraśamaṃpeace; pacification
क्षत्तःkṣattaḥO Kṣattṛ; O Vidura
कर्तुम्kartumto do; to bring about
अमाययाamāyayāwithout deceit; sincerely
कुरूणांkurūṇāṃof the Kurus; of the descendants of Kuru
सृञ्जयानांsṛñjayānāṃof the Sṛñjayas; of the Sṛñjaya clan
caand; also
संग्रामेsaṃgrāmein battle; in combat
विनशिष्यताम्vinaśiṣyatāmwho are about to perish; destined for destruction
सेयम्seyamthis very; this same
आपन्āpancalamity; misfortune
महाघोराmahāghorāmost terrible; utterly dreadful
कुरुष्व्kuruṣvamong the Kurus; with the Kurus
एवevaindeed; just
समुत्थिताsamutthitāarisen; risen up
कर्णदुर्योधनकृताkarṇaduryodhanakṛtācaused by Karṇa and Duryodhana; brought about by Karṇa-Duryodhana
सर्वेsarveall; each of them
ह्य्hyindeed; verily
एतेetethese; they
तदन्वयाःtadanvayāḥfollowing in their train; party to it
व्यसनैःvyasanaiḥby misfortunes; by calamities
क्लिश्यमानंkliśyamānaṃafflicted; suffering
हिhiindeed; for
योyowho; the one who
मित्रंmitraṃa friend; an ally
नाभिपद्यतेnābhipadyatedoes not come to aid; does not support
अनुनीयanunīyahaving pacified; having persuaded
यथाशक्तिyathāśaktito the extent of his power; as far as possible
तंtaṃthat one; him
नृशंसंnṛśaṃsaṃcruel; inhuman
विदुर्vidurknow; understand
बुधाःbudhāḥthe wise; the intelligent
अनुवाद

Then the Kauravas, together with all the kings present there, bowed to Govinda, who sat upon his throne resplendent as the sun itself. When the ceremony of worship was over, King Duryodhana invited him, the foremost of the Vrishni race and greatest of victors, to dine in his house. But Keshava did not accept the invitation. Duryodhana, king of the Kurus, seated in the midst of the Kurus, glancing at Karna and, in a gentle voice that concealed deceit within its words, addressed Keshava thus: 'Why, O Janardana, will you not accept the many kinds of food and drink, the garments and the couches, all prepared and kept ready for you? You have rendered service to both sides; you are devoted to the welfare of both. You are indeed the foremost of Dhritarashtra's kinsmen and are greatly loved by him. You, O Govinda, also know everything in detail, both religion and profit. Therefore I wish to hear, O wielder of discus and mace, the true reason for your refusal.' Vaishampayana continued: 'The high-souled Govinda, whose eyes were like lotus petals, then raised his mighty right arm, and in a voice deep as the roll of clouds, answered the king with excellent words full of reasoned argument — words that were clear, distinct, correctly uttered, and without a single flaw — saying: "Envoys, O king, eat and accept honors only after the success of their missions."'

संस्करण

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