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Shloka 27

Adhyāya 160: Arjuna’s Envoy-Message—Critique of Borrowed Valor and Pre-dawn Mobilization

नतु पर्यायधर्मेण राज्यं प्राप्रोति मानुष: । मनसैवानुकूलानि विधाता कुरुते वशे,“कोई भी मनुष्य नाममात्रके धर्मद्वारा राज्य नहीं पाता; केवल विधाता ही मानसिक संकल्पमात्रसे सबको अपने अनुकूल और अधीन कर लेता है

na tu paryāya-dharmeṇa rājyaṃ prāpnoti mānuṣaḥ | manasaivānukūlāni vidhātā kurute vaśe ||

Ulūka said: “A man does not obtain sovereignty merely by a nominal, conventional show of dharma. Rather, it is the Ordainer—Fate itself—who, by a mere act of will, bends events and people to what is favorable and brings them under control.”

not
:
TypeIndeclinable
Root
तुbut/indeed
तु:
TypeIndeclinable
Rootतु
पर्यायधर्मेणby (mere) conventional/nominal duty
पर्यायधर्मेण:
Karana
TypeNoun
Rootपर्यायधर्म
FormMasculine, Instrumental, Singular
राज्यम्kingdom/sovereignty
राज्यम्:
Karma
TypeNoun
Rootराज्य
FormNeuter, Accusative, Singular
प्राप्नोतिattains/obtains
प्राप्नोति:
TypeVerb
Rootप्र + आप्
FormPresent, Third, Singular, Parasmaipada
मानुषःa human (person)
मानुषः:
Karta
TypeNoun
Rootमानुष
FormMasculine, Nominative, Singular
मनसाby the mind
मनसा:
Karana
TypeNoun
Rootमनस्
FormNeuter, Instrumental, Singular
एवonly/indeed
एव:
TypeIndeclinable
Rootएव
अनुकूलानिfavorable (things)
अनुकूलानि:
Karma
TypeAdjective
Rootअनुकूल
FormNeuter, Accusative, Plural
विधाताthe Disposer/Creator (Fate)
विधाता:
Karta
TypeNoun
Rootविधातृ
FormMasculine, Nominative, Singular
कुरुतेmakes/does
कुरुते:
TypeVerb
Rootकृ
FormPresent, Third, Singular, Atmanepada
वशेin (his) control/under sway
वशे:
Adhikarana
TypeNoun
Rootवश
FormMasculine, Locative, Singular

उलूक उवाच

U
Ulūka
V
Vidhātā (Fate/Providence)

Educational Q&A

The verse contrasts outward, merely conventional ‘dharma’ with the decisive force of vidhātā (Providence/Fate): political power is not secured by a token display of righteousness; outcomes are portrayed as being shaped by a higher ordering will that can make circumstances compliant.

In Udyoga Parva, Ulūka speaks as a messenger in the tense pre-war diplomacy. Here he advances a hard-edged, fatalistic argument meant to unsettle moral claims and emphasize that success in gaining or holding a kingdom depends less on professed dharma and more on the overpowering turn of destiny.