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Shloka 38

Adhyaya 32: Saṃjaya’s Return, Audience with Dhṛtarāṣṭra, and Ethical Admonition

आत्मनो बलमज्ञाय धर्मार्थपरिवर्जितम्‌ | अलभ्यमिच्छन्‌ नैष्कर्म्यान्मूढबुद्धिरिहोच्यते

ātmano balam ajñāya dharmārtha-parivarjitam | alabhyam icchan naiṣkarmyān mūḍha-buddhir iha ucyate ||

Vidura berkata: Sesiapa yang tidak mengetahui kekuatan dirinya, lalu meninggalkan dharma dan artha demi mengingini sesuatu yang tidak mungkin dicapai—orang itu di sini disebut bodoh akal, kerana tersasar daripada jalan tindakan yang bertanggungjawab lalu terjerumus ke dalam ketidakbertindakan yang sesat.

आत्मनःof oneself
आत्मनः:
Adhikarana
TypeNoun
Rootआत्मन्
FormMasculine, Genitive, Singular
बलम्strength
बलम्:
Karma
TypeNoun
Rootबल
FormNeuter, Accusative, Singular
अज्ञायnot knowing / without knowing
अज्ञाय:
TypeVerb
Rootज्ञा
Formक्त्वा (absolutive/gerund), Parasmaipada (usage)
धर्मार्थपरिवर्जितम्devoid of dharma and artha
धर्मार्थपरिवर्जितम्:
Karma
TypeAdjective
Rootधर्मार्थपरिवर्जित
FormNeuter, Accusative, Singular
अलभ्यम्unattainable
अलभ्यम्:
Karma
TypeAdjective
Rootअलभ्य
FormNeuter, Accusative, Singular
इच्छन्desiring
इच्छन्:
Karta
TypeVerb
Rootइष्
Formशतृ (present active participle), Masculine, Nominative, Singular
नैष्कर्म्यात्from inaction / from abstaining from action
नैष्कर्म्यात्:
Apadana
TypeNoun
Rootनैष्कर्म्य
FormNeuter, Ablative, Singular
मूढबुद्धिःone of deluded intellect
मूढबुद्धिः:
Karta
TypeNoun
Rootमूढबुद्धि
FormMasculine, Nominative, Singular
इहhere (in this world/context)
इह:
Adhikarana
TypeIndeclinable
Rootइह
उच्यतेis said / is called
उच्यते:
TypeVerb
Rootवच्
FormPresent (Lat), Passive, Third, Singular

विदुर उवाच

V
Vidura

Educational Q&A

Vidura warns that wisdom begins with realistic self-assessment. Desiring the unattainable while discarding both dharma (moral duty) and artha (prudent welfare) is a mark of deluded judgment; it often masquerades as “inaction” or “renunciation,” but is actually irresponsible avoidance of right action.

In the Udyoga Parva’s counsel-setting, Vidura delivers ethical and political instruction. Here he characterizes a certain type of misguided person—one who ignores his true capacity and abandons dharma and practical good—thereby offering a warning relevant to the escalating conflict and decision-making around war and diplomacy.