Kripa Counsels Ashvatthama

Verse 1 (10.2.1)

श्रुतं ते वचनं सर्वं हेतुयुक्तं मया विभो । ममापि तु वचः किञ्चिच्छृणुष्वाद्य महाभुज ॥

śrutaṃ te vacanaṃ sarvaṃ hetuyuktaṃ mayā vibho | mamāpi tu vacaḥ kiñcicchṛṇuṣvādya mahābhuja

I have heard all your words, mighty one, and they are well reasoned. Now hear something from me too, O mighty-armed.

Verse 2 (10.2.2)

आबद्धा मानुषाः सर्वे निबद्धाः कर्मणोर्द्वयोः । दैवे पुरुषकारे च परं ताभ्यां न विद्यते ॥

ābaddhā mānuṣāḥ sarve nibaddhāḥ karmaṇordvayoḥ | daive puruṣakāre ca paraṃ tābhyāṃ na vidyate

All men are bound by two things, fate and human effort; beyond these two there is nothing.

Note on the text: Wikisource reads निबद्धाः for the CE's nirbandhāḥ (the commentary on the page records आरम्भा मानुषाः सर्वे as another reading); recension variant, kept.

Verse 3 (10.2.3)

न हि दैवेन सिध्यन्ति कार्याण्येकेन सत्तम । न चापि कर्मणैकेन द्वाभ्यां सिद्धिस्तु योगतः ॥

na hi daivena sidhyanti kāryāṇyekena sattama | na cāpi karmaṇaikena dvābhyāṃ siddhistu yogataḥ

Aims are not achieved by fate alone, excellent one, nor by action alone; success comes from the two together.

Verse 4 (10.2.4)

ताभ्यामुभाभ्यां सर्वार्था निबद्धा अधमोत्तमाः । प्रवृत्ताश्चैव दृश्यन्ते निवृत्ताश्चैव सर्वशः ॥

tābhyāmubhābhyāṃ sarvārthā nibaddhā adhamottamāḥ | pravṛttāścaiva dṛśyante nivṛttāścaiva sarvaśaḥ

On these two all aims, high and low, depend; and through these two men are seen to act and to refrain, in every case.

Verse 5 (10.2.5)

पर्जन्यः पर्वते वर्षन्किन्नु साधयते फलम् । कृष्टे क्षेत्रे तथा वर्षन्किं न साधयते फलम् ॥

parjanyaḥ parvate varṣankinnu sādhayate phalam | kṛṣṭe kṣetre tathā varṣankiṃ na sādhayate phalam

Rain falling on a mountain, what fruit does it bring about? Falling on a ploughed field, does it not bring about fruit?

Verse 6 (10.2.6)

उत्थानं चापि दैवस्य ह्यनुत्थानं च दैवतम् । व्यर्थं भवति सर्वत्र पूर्वस्तत्र विनिश्चयः ॥

utthānaṃ cāpi daivasya hyanutthānaṃ ca daivatam | vyarthaṃ bhavati sarvatra pūrvastatra viniścayaḥ

Exertion that is bound to fate, and want of exertion, which is fate's domain, both come to nothing everywhere; in this matter the first view is the settled conclusion.

Note on the text: Recension variant of CE 10.2.6 (CE utthānaṃ cāpy adaivasya hy anutthānasya daivatam / vyarthaṃ bhavati sarvatra pūrvaṃ kas tatra niścayaḥ); the page's commentary explains the verse as above. Kept.

Verse 7 (10.2.7)

सुवृष्टे च यथा देवे सम्यक् क्षेत्रे च कर्षिते । बीजं महागुणं भूयात्तथा सिद्धिर्हि मानुषी ॥

suvṛṣṭe ca yathā deve samyak kṣetre ca karṣite | bījaṃ mahāguṇaṃ bhūyāttathā siddhirhi mānuṣī

When rain has fallen well and the field has been properly ploughed, the seed yields a rich harvest; so it is with human success.

Verse 8 (10.2.8)

तयोर्दैवं तु दुश्चिन्त्यं स्ववशेनैव वर्तते । प्राज्ञाः पुरुषकारे तु वर्तन्ते देवमास्थिताः ॥

tayordaivaṃ tu duścintyaṃ svavaśenaiva vartate | prājñāḥ puruṣakāre tu vartante devamāsthitāḥ

Of the two, fate is hard to fathom and works by its own will; the wise, however, engage in human effort, taking support in fate.

Note on the text: Recension variant of CE 10.2.8 (CE tayor daivaṃ viniścitya …, prājñāḥ puruṣakāraṃ tu ghaṭante dākṣyam āsthitāḥ), kept.

Verse 9 (10.2.9)

ताभ्यां सर्वे हि कार्यार्था मनुष्याणां नरर्षभ । विचेष्टन्तः स्म दृश्यन्ते निवृत्तास्तु तथैव च ॥

tābhyāṃ sarve hi kāryārthā manuṣyāṇāṃ nararṣabha | viceṣṭantaḥ sma dṛśyante nivṛttāstu tathaiva ca

Through these two, O best of men, all the aims of men are seen to be pursued, and likewise given up.

Verse 10 (10.2.10)

कृतः पुरुषकारश्च सोऽपि दैवेन सिध्यति । तथास्य कर्मणः कर्तुरभिनिर्वर्तते फलम् ॥

kṛtaḥ puruṣakāraśca so'pi daivena sidhyati | tathāsya karmaṇaḥ karturabhinirvartate phalam

Human effort, once made, is itself brought to success by fate; and so the fruit of the doer's action comes about.

Verse 11 (10.2.11)

उत्थानं च मनुष्याणां दक्षाणां दैववर्जितम् । अफलं दृश्यते लोके सम्यगप्युपपादितम् ॥

utthānaṃ ca manuṣyāṇāṃ dakṣāṇāṃ daivavarjitam | aphalaṃ dṛśyate loke samyagapyupapāditam

The exertion of able men, if fate is lacking, is seen in the world to be fruitless, however well carried out.

Note on the text: Corrected अभलं → अफलं (misprint in Wikisource; भ for फ; CE aphalam).

Verse 12 (10.2.12)

तत्रालसा मनुष्याणां ये भवन्त्यमनस्विनः । उत्थानं ते विगर्हन्ति प्राज्ञानां तन्न रोचते ॥

tatrālasā manuṣyāṇāṃ ye bhavantyamanasvinaḥ | utthānaṃ te vigarhanti prājñānāṃ tanna rocate

Here the idle among men, who are weak in mind, condemn exertion; that does not please the wise.

Verse 13 (10.2.13)

प्रायशो हि कृतं कर्म नाफलं दृश्यते भुवि । अकृत्वा च पुनर्दुःखं कर्म पश्येन्महाफलम् ॥

prāyaśo hi kṛtaṃ karma nāphalaṃ dṛśyate bhuvi | akṛtvā ca punarduḥkhaṃ karma paśyenmahāphalam

For generally an action done is not seen on earth to be fruitless; but one who has not acted meets sorrow, and would see how great the fruit of action is.

Verse 14 (10.2.14)

चेष्टामकुर्वंल्लभते यदि किञ्चिद्यदृच्छया । यो वा न लभते कृत्वा दुर्दर्शौ तावुभावपि ॥

ceṣṭāmakurvaṃllabhate yadi kiñcidyadṛcchayā | yo vā na labhate kṛtvā durdarśau tāvubhāvapi

If one who makes no effort gets something by chance, or one who acts gets nothing, both cases are rare to see.

Note on the text: Corrected चष्टाम् → चेष्टाम् (misprint in Wikisource; the vowel sign े is lost; CE ceṣṭām).

Verse 15 (10.2.15)

शक्नोति जीवितुं दक्षो नालसः सुखमेधते । दृश्यन्ते जीवलोकेऽस्मिन्दक्षाः प्रायो हितैषिणः ॥

śaknoti jīvituṃ dakṣo nālasaḥ sukhamedhate | dṛśyante jīvaloke'smindakṣāḥ prāyo hitaiṣiṇaḥ

The able man can live; the idle man does not prosper in comfort. In this world of the living the able are, for the most part, seen to look after their own good.

Verse 16 (10.2.16)

यदि दक्षः समारम्भात्कर्मणो नाश्नुते फलम् । नास्य वाच्यं भवेत्किञ्चिल्लब्धव्यं वाऽधिगच्छति ॥

yadi dakṣaḥ samārambhātkarmaṇo nāśnute phalam | nāsya vācyaṃ bhavetkiñcillabdhavyaṃ vā'dhigacchati

If an able man, having begun an undertaking, does not obtain the fruit of the action, nothing can be said against him, or else he obtains what was his to obtain.

Verse 17 (10.2.17)

नाकृत्वा कर्म लोके हि फलं विन्दति कर्हिचित् । स तु वक्तव्यतां याति द्वेष्यो भवति भूयशः ॥

nākṛtvā karma loke hi phalaṃ vindati karhicit | sa tu vaktavyatāṃ yāti dveṣyo bhavati bhūyaśaḥ

Without doing the work, one never obtains its fruit in the world; and such a man becomes liable to blame and is, for the most part, disliked.

Note on the text: Recension variant of CE 10.2.17 (CE akṛtvā karma yo loke phalaṃ vindati viṣṭitaḥ … prāyaśaḥ); the page's commentary records another reading, kept as printed.

Verse 18 (10.2.18)

एवमेतदनादृत्य वर्तते यस्त्वतोऽन्यथा । स करोत्यात्मनोऽनर्थानेष बुद्धिमतां नयः ॥

evametadanādṛtya vartate yastvato'nyathā | sa karotyātmano'narthāneṣa buddhimatāṃ nayaḥ

Whoever disregards this and acts otherwise brings harm upon himself; this is the way of the wise.

Verse 19 (10.2.19)

हीनं पुरुषकारेण यदि दैवेन वा पुनः । कारणाभ्यामथैताभ्यामुत्थानमफलं भवेत् ॥

hīnaṃ puruṣakāreṇa yadi daivena vā punaḥ | kāraṇābhyāmathaitābhyāmutthānamaphalaṃ bhavet

If exertion is lacking either in human effort or in fate, then through these two causes the exertion would be fruitless.

Note on the text: Lines 1–2 = CE 10.2.19a, 19c (the CE has yadā for यदि in line 1); the CE verse has a third line (19e), which Wikisource prints as the next verse.

Verse 20 (10.2.20)

हीनं पुरुषकारेण कर्म त्विह न सिध्यति ॥

hīnaṃ puruṣakāreṇa karma tviha na sidhyati

Action done without human effort does not succeed here.

Note on the text: Single line on the page (10-2-20a) = CE 10.2.19e (hīnaṃ puruṣakāreṇa karma tv iha na sidhyati).

Verse 21 (10.2.21)

दैवतेभ्यो नमस्कृत्य यस्त्वर्थान्सम्यगीहते । दक्षो दाक्षिण्यसम्पन्नो न स मोघैर्विहन्यते ॥

daivatebhyo namaskṛtya yastvarthānsamyagīhate | dakṣo dākṣiṇyasampanno na sa moghairvihanyate

He who, after bowing to the gods, goes about his aims rightly, being able and courteous, is not frustrated to no purpose.

Verse 22 (10.2.22)

सम्यगीहा पुनरियं या वृद्धानुपसेवते । आपृच्छति च यच्छ्रेयः करोति च हितं वचः ॥

samyagīhā punariyaṃ yā vṛddhānupasevate | āpṛcchati ca yacchreyaḥ karoti ca hitaṃ vacaḥ

This is right endeavour: that one serves the elders, asks what is best, and does what is beneficial as advised.

Note on the text: Corrected बृद्धान् → वृद्धान् (misprint in Wikisource; ब for व; CE vṛddhān).

Verse 23 (10.2.23)

उत्थायोत्थाय हि सदा प्रष्टव्या वृद्धसम्मताः । ते स्म योगे परं मूलं तन्मूला सिद्धिरुच्यते ॥

utthāyotthāya hi sadā praṣṭavyā vṛddhasammatāḥ | te sma yoge paraṃ mūlaṃ tanmūlā siddhirucyate

Again and again one should consult the respected elders; they are the chief root in the undertaking, and success is said to be rooted in them.

Note on the text: Line 2 reads ते स्म योगे where the CE has te 'sya yoge; the reading is good Sanskrit, a recension variant, kept.

Verse 24 (10.2.24)

वृद्धानां वचनं श्रुत्वा योऽभ्युत्थानं प्रयोजयेत् । उत्थानस्य फलं सम्यक्तदा स लभतेऽचिरात् ॥

vṛddhānāṃ vacanaṃ śrutvā yo'bhyutthānaṃ prayojayet | utthānasya phalaṃ samyaktadā sa labhate'cirāt

Having heard the counsel of the elders, whoever then sets his exertion in motion soon gains the full fruit of that exertion.

Verse 25 (10.2.25)

रागात्क्रोधाद्भयाल्लोभाद्योऽर्थानीहेत मानवः । अनीशश्चावमानी च स शीघ्रं भ्रश्यते श्रियः ॥

rāgātkrodhādbhayāllobhādyo'rthānīheta mānavaḥ | anīśaścāvamānī ca sa śīghraṃ bhraśyate śriyaḥ

A man who pursues his aims out of passion, anger, fear or greed, lacking self-mastery and scornful of others, soon falls from prosperity.

Verse 26 (10.2.26)

सोऽयं दुर्योधनेनार्थो लुब्धेनादीर्घदर्शिना । असमर्थः समारब्धो मूढत्वादविचिन्तितः ॥

so'yaṃ duryodhanenārtho lubdhenādīrghadarśinā | asamarthaḥ samārabdho mūḍhatvādavicintitaḥ

This undertaking was begun by Duryodhana, greedy and short-sighted, though it was beyond his strength, out of folly and without careful thought.

Note on the text: Corrected सोयं → सोऽयं (misprint in Wikisource; avagraha dropped; CE so 'yam). Corrected अविचिनन्तितः → अविचिन्तितः (misprint in Wikisource; doubled न; CE avicintitaḥ).

Verse 27 (10.2.27)

हितबुद्धीननादृत्य सम्मन्त्र्यासाधुभिः सह । वार्यमाणोऽकरोद्वैरं पाण्डवैर्गुणवत्तरैः ॥

hitabuddhīnanādṛtya sammantryāsādhubhiḥ saha | vāryamāṇo'karodvairaṃ pāṇḍavairguṇavattaraiḥ

Ignoring those who wished him well, taking counsel with the wicked, and though restrained, he made enmity with the Pandavas, who were far better in qualities.

Verse 28 (10.2.28)

पूर्वमप्यतिदुःशीलो न धैर्यं कर्तुमर्हति । तपत्यर्थे विपन्ने हि मित्राणां न कृतं वचः ॥

pūrvamapyatiduḥśīlo na dhairyaṃ kartumarhati | tapatyarthe vipanne hi mitrāṇāṃ na kṛtaṃ vacaḥ

Even before, he was of thoroughly bad character, and is not one who can keep steady. Now that his aim has failed he burns with regret that his friends' advice was not followed.

Note on the text: Line 1 reads न धैर्यं कर्तुमर्हति where the CE has na dainyaṃ kartum arhati; both are good Sanskrit, a recension variant, kept.

Verse 29 (10.2.29)

अनुवर्तामहे यत्तु तं वयं पापपूरुषम् । अस्मानप्यनयस्तस्मात्प्राप्तोऽयं दारुणो महान् ॥

anuvartāmahe yattu taṃ vayaṃ pāpapūruṣam | asmānapyanayastasmātprāpto'yaṃ dāruṇo mahān

Because we went along with that wicked man, this dreadful and great calamity has now come upon us as well.

Verse 30 (10.2.30)

अनेन तु ममाद्यापि व्यसनेनोपतापिता । बुद्धिश्चिन्तयते किञ्चित्स्वं श्रेयो नावबुध्यते ॥

anena tu mamādyāpi vyasanenopatāpitā | buddhiścintayate kiñcitsvaṃ śreyo nāvabudhyate

Even now I am tormented by this calamity; my mind turns things over, but cannot see what is best for itself.

Note on the text: Corrected अेन → अनेन (misprint in Wikisource; the न of अनेन is dropped; CE anena).

Verse 31 (10.2.31)

मुह्यता तु मनुष्येण प्रष्टव्याः सुहृदो जनाः । तत्रास्य बुद्धिर्विनयस्तत्र श्रेयश्च पश्यति ॥

muhyatā tu manuṣyeṇa praṣṭavyāḥ suhṛdo janāḥ | tatrāsya buddhirvinayastatra śreyaśca paśyati

A man in confusion should consult his friends and kinsmen; from them he gains understanding and discipline, and sees what is best.

Note on the text: Line 1 is a variant of CE 10.2.30a (CE muhyatā tu manuṣyeṇa praṣṭavyāḥ suhṛdo budhāḥ: जनाः for बुधाः); line 2 is the CE star passage 10.2.30a*0008_01 (tatrāsya buddhir vinayas tatra śreyaś ca paśyati). The alignment found no match.

Verse 32 (10.2.32)

ततोऽस्य मूलं कार्याणां बुद्ध्या निश्चित्य वै बुधाः । तेऽत्र पृष्टा यथा ब्रूयुस्तत्कर्तव्यं तथा भवेत् ॥

tato'sya mūlaṃ kāryāṇāṃ buddhyā niścitya vai budhāḥ | te'tra pṛṣṭā yathā brūyustatkartavyaṃ tathā bhavet

Then the wise, having determined by their judgement the root of his undertakings, when asked in this matter, what they say should be done, that should be done.

Note on the text: Removed a stray quote mark (') printed after बुधाः. Line 1 is the CE star passage 10.2.30a*0008_02 (tato 'sya mūlaṃ kāryāṇāṃ buddhyā niścitya vai budhāḥ); line 2 is a variant of CE 10.2.30c (CE te ca pṛṣṭā yathā brūyus tat kartavyaṃ tathā bhavet: तेऽत्र for ते च). The alignment found no match.

Verse 33 (10.2.33)

ते वयं धृतराष्ट्रं च गान्धारीं च यशस्विनीम् । उपपृच्छामहे गत्वा विदुरं च महामतिम् ॥

te vayaṃ dhṛtarāṣṭraṃ ca gāndhārīṃ ca yaśasvinīm | upapṛcchāmahe gatvā viduraṃ ca mahāmatim

Let us go and ask Dhritarashtra and the renowned Gandhari, and the wise Vidura.

Verse 34 (10.2.34)

ते पृष्टास्तु वदेयुर्यच्छ्रेयो नः समनन्तरम् । तदस्माभिः पुनः कार्यमिति मे नैष्ठिकी मतिः ॥

te pṛṣṭāstu vadeyuryacchreyo naḥ samanantaram | tadasmābhiḥ punaḥ kāryamiti me naiṣṭhikī matiḥ

When asked, they will tell us what is best for us hereafter, and that we must then do; this is my settled conviction.

Verse 35 (10.2.35)

अनारम्भात्तु कार्याणां नार्थः सम्पद्यते क्वचित् ॥

anārambhāttu kāryāṇāṃ nārthaḥ sampadyate kvacit

For without undertaking an action, no purpose is ever accomplished anywhere.

Note on the text: Single line on the page (10-2-35a) = CE 10.2.33a.

Verse 36 (10.2.36)

कृते पुरुषकारे तु येषां कार्यं न सिध्यति । दैवेनोपहतास्ते तु नात्र कार्या विचारणा ॥

kṛte puruṣakāre tu yeṣāṃ kāryaṃ na sidhyati | daivenopahatāste tu nātra kāryā vicāraṇā

Those whose aim does not succeed even when human effort has been made are struck down by fate; there is no need of further inquiry in that case.

Note on the text: Line 1 is a variant of CE 10.2.33c (CE kṛte puruṣakāre ca yeṣāṃ kāryaṃ na sidhyati: तु for च); line 2 = CE 10.2.33e.