05.034
धृतराष्ट्र उवाच॥
Dhritarashtra spoke:
जाग्रतो दह्यमानस्य यत्कार्यमनुपश्यसि। तद्ब्रूहि त्वं हि नस्तात धर्मार्थकुशलः शुचिः ॥५-३४-१॥
Dear father, please tell us what duty you perceive for someone who is vigilant and suffering, as you are knowledgeable in matters of righteousness and wealth and are pure.
त्वं मां यथावद्विदुर प्रशाधि; प्रज्ञापूर्वं सर्वमजातशत्रोः। यन्मन्यसे पथ्यमदीनसत्त्व; श्रेयस्करं ब्रूहि तद्वै कुरूणाम् ॥५-३४-२॥
Vidura, please guide me wisely as you see fit, for the benefit and well-being of the Kurus.
पापाशङ्की पापमेवानुपश्य; न्पृच्छामि त्वां व्याकुलेनात्मनाहम्। कवे तन्मे ब्रूहि सर्वं यथाव; न्मनीषितं सर्वमजातशत्रोः ॥५-३४-३॥
The one who is suspicious of sin sees only sin. With a disturbed mind, I do not ask you, O sage. Please tell me everything as it is desired, all concerning Ajatashatru.
विदुर उवाच॥
Vidura spoke:
शुभं वा यदि वा पापं द्वेष्यं वा यदि वा प्रियम्। अपृष्टस्तस्य तद्ब्रूयाद्यस्य नेच्छेत्पराभवम् ॥५-३४-४॥
One should speak the truth to a person, whether it is auspicious or sinful, hateful or dear, if he does not wish for that person's defeat, even if unasked.
तस्माद्वक्ष्यामि ते राजन्भवमिच्छन्कुरून्प्रति। वचः श्रेयस्करं धर्म्यं ब्रुवतस्तन्निबोध मे ॥५-३४-५॥
Therefore, O king, I will tell you words that are beneficial and righteous, desiring the welfare of the Kurus. Please understand them.
मिथ्योपेतानि कर्माणि सिध्येयुर्यानि भारत। अनुपायप्रयुक्तानि मा स्म तेषु मनः कृथाः ॥५-३४-६॥
O Bhārata, actions that are accompanied by falsehood and improper means may seem to succeed, but do not let your mind be engaged in them.
तथैव योगविहितं न सिध्येत्कर्म यन्नृप। उपाययुक्तं मेधावी न तत्र ग्लपयेन्मनः ॥५-३४-७॥
Similarly, O king, an action prescribed by yoga cannot be accomplished if the wise person does not employ the proper means and keeps the mind undisturbed.
अनुबन्धानवेक्षेत सानुबन्धेषु कर्मसु। सम्प्रधार्य च कुर्वीत न वेगेन समाचरेत् ॥५-३४-८॥
One should carefully consider the consequences of actions and deliberate before acting, rather than acting hastily.
अनुबन्धं च सम्प्रेक्ष्य विपाकांश्चैव कर्मणाम्। उत्थानमात्मनश्चैव धीरः कुर्वीत वा न वा ॥५-३४-९॥
A wise person should consider the consequences and results of actions, as well as their own efforts, before deciding whether to act or not.
यः प्रमाणं न जानाति स्थाने वृद्धौ तथा क्षये। कोशे जनपदे दण्डे न स राज्येऽवतिष्ठते ॥५-३४-१०॥
A ruler who does not understand the proper measures in administration, growth, decline, treasury, governance, and justice cannot sustain his rule.
यस्त्वेतानि प्रमाणानि यथोक्तान्यनुपश्यति। युक्तो धर्मार्थयोर्ज्ञाने स राज्यमधिगच्छति ॥५-३४-११॥
He who observes these principles as stated, and is engaged in righteousness and knowledge, attains the kingdom.
न राज्यं प्राप्तमित्येव वर्तितव्यमसाम्प्रतम्। श्रियं ह्यविनयो हन्ति जरा रूपमिवोत्तमम् ॥५-३४-१२॥
One should not govern a kingdom as if it is outdated. Immodesty indeed destroys prosperity just as old age diminishes even the finest beauty.
भक्ष्योत्तमप्रतिच्छन्नं मत्स्यो बडिशमायसम्। रूपाभिपाती ग्रसते नानुबन्धमवेक्षते ॥५-३४-१३॥
The fish, attracted by the appearance of excellent bait, swallows the iron hook without considering the consequences.
यच्छक्यं ग्रसितुं ग्रस्यं ग्रस्तं परिणमेच्च यत्। हितं च परिणामे यत्तदद्यं भूतिमिच्छता ॥५-३४-१४॥
One who desires prosperity should consume today that which is possible to swallow, to be swallowed, swallowed, and transforms, and is beneficial in the end.
वनस्पतेरपक्वानि फलानि प्रचिनोति यः। स नाप्नोति रसं तेभ्यो बीजं चास्य विनश्यति ॥५-३४-१५॥
He who gathers unripe fruits from the tree neither obtains their juice nor preserves his seed, leading to loss.
यस्तु पक्वमुपादत्ते काले परिणतं फलम्। फलाद्रसं स लभते बीजाच्चैव फलं पुनः ॥५-३४-१६॥
He who takes the ripe fruit at the right time gains its juice and also gets fruit again from the seed.
यथा मधु समादत्ते रक्षन्पुष्पाणि षट्पदः। तद्वदर्थान्मनुष्येभ्य आदद्यादविहिंसया ॥५-३४-१७॥
Just as a bee collects honey without harming the flowers, one should gather wealth from others without causing harm.
पुष्पं पुष्पं विचिन्वीत मूलच्छेदं न कारयेत्। मालाकार इवारामे न यथाङ्गारकारकः ॥५-३४-१८॥
One should collect flowers without uprooting the plants, just as a gardener does in a garden, unlike a charcoal maker who uproots trees.
किं नु मे स्यादिदं कृत्वा किं नु मे स्यादकुर्वतः। इति कर्माणि सञ्चिन्त्य कुर्याद्वा पुरुषो न वा ॥५-३४-१९॥
A person should contemplate what would be the result of doing or not doing an action and then decide whether to act or not.
अनारभ्या भवन्त्यर्थाः केचिन्नित्यं तथागताः। कृतः पुरुषकारोऽपि भवेद्येषु निरर्थकः ॥५-३४-२०॥
Some purposes, without even beginning, always come to an end. Even the efforts made may become useless in such cases.
कांश्चिदर्थान्नरः प्राज्ञो लघुमूलान्महाफलान्। क्षिप्रमारभते कर्तुं न विघ्नयति तादृशान् ॥५-३४-२१॥
A wise person promptly undertakes tasks that are easy to start and yield significant results, without hindrance.
ऋजु पश्यति यः सर्वं चक्षुषानुपिबन्निव। आसीनमपि तूष्णीकमनुरज्यन्ति तं प्रजाः ॥५-३४-२२॥
The one who perceives everything clearly, as if absorbing it through his eyes. Even when he sits silently, the people are drawn to him.
चक्षुषा मनसा वाचा कर्मणा च चतुर्विधम्। प्रसादयति लोकं यः तं लोकोऽनुप्रसीदति ॥५-३४-२३॥
One who pleases the world through the fourfold means of eye, mind, speech, and action, the world in turn becomes pleased with him.
यस्मात्त्रस्यन्ति भूतानि मृगव्याधान्मृगा इव। सागरान्तामपि महीं लब्ध्वा स परिहीयते ॥५-३४-२४॥
Creatures tremble before him as deer do before a hunter; even after gaining the earth bounded by the ocean, he diminishes.
पितृपैतामहं राज्यं प्राप्तवान्स्वेन तेजसा। वायुरभ्रमिवासाद्य भ्रंशयत्यनये स्थितः ॥५-३४-२५॥
He inherited the ancestral kingdom through his own prowess. Like the wind that reaches a cloud and causes it to fall, he stands in misfortune.
धर्ममाचरतो राज्ञः सद्भिश्चरितमादितः। वसुधा वसुसम्पूर्णा वर्धते भूतिवर्धनी ॥५-३४-२६॥
When the king practices righteousness from the beginning, conducted by the virtuous, the earth, full of wealth, prospers and enhances prosperity.
अथ सन्त्यजतो धर्ममधर्मं चानुतिष्ठतः। प्रतिसंवेष्टते भूमिरग्नौ चर्माहितं यथा ॥५-३४-२७॥
Then, when one abandons righteousness and practices unrighteousness, it is as if the earth wraps around like skin placed in fire.
य एव यत्नः क्रियते परराष्ट्रावमर्दने। स एव यत्नः कर्तव्यः स्वराष्ट्रपरिपालने ॥५-३४-२८॥
The effort one puts into conquering foreign lands should equally be applied to safeguarding one's own nation.
धर्मेण राज्यं विन्देत धर्मेण परिपालयेत्। धर्ममूलां श्रियं प्राप्य न जहाति न हीयते ॥५-३४-२९॥
A kingdom should be acquired and governed through righteousness. Prosperity that is rooted in righteousness, once obtained, is neither abandoned nor diminished.
अप्युन्मत्तात्प्रलपतो बालाच्च परिसर्पतः। सर्वतः सारमादद्यादश्मभ्य इव काञ्चनम् ॥५-३४-३०॥
One should extract the essence from all sources, just as gold is extracted from stones, even if it comes from the babbling of a madman or the crawling of a child.
सुव्याहृतानि सुधियां सुकृतानि ततस्ततः। सञ्चिन्वन्धीर आसीत शिलाहारी शिलं यथा ॥५-३४-३१॥
The wise person, like a stone-gatherer, collected well-spoken words and good deeds from various places.
गन्धेन गावः पश्यन्ति वेदैः पश्यन्ति ब्राह्मणाः। चारैः पश्यन्ति राजानश्चक्षुर्भ्यामितरे जनाः ॥५-३४-३२॥
Cows perceive through their sense of smell, Brahmins through the Vedas, kings through their spies, and other people through their eyes.
भूयांसं लभते क्लेशं या गौर्भवति दुर्दुहा। अथ या सुदुहा राजन्नैव तां विनयन्त्यपि ॥५-३४-३३॥
A cow that becomes difficult to milk brings more suffering. However, O king, even a cow that is easy to milk is not restrained.
यदतप्तं प्रणमति न तत्सन्तापयन्त्यपि। यच्च स्वयं नतं दारु न तत्संनामयन्त्यपि ॥५-३४-३४॥
Things that are not softened by heat do not bend even when burned; similarly, wood that is already bent does not bend further even if pressure is applied.
एतयोपमया धीरः संनमेत बलीयसे। इन्द्राय स प्रणमते नमते यो बलीयसे ॥५-३४-३५॥
Through this analogy, the wise should submit to the more powerful. He bows to Indra, acknowledging the supremacy of the stronger.
पर्जन्यनाथाः पशवो राजानो मित्रबान्धवाः। पतयो बान्धवाः स्त्रीणां ब्राह्मणा वेदबान्धवाः ॥५-३४-३६॥
The lords of rain are considered as animals, kings are seen as friends and relatives. Husbands are the relatives of women, and Brahmins are those related to the Vedas.
सत्येन रक्ष्यते धर्मो विद्या योगेन रक्ष्यते। मृजया रक्ष्यते रूपं कुलं वृत्तेन रक्ष्यते ॥५-३४-३७॥
Righteousness is safeguarded by truth, knowledge by discipline. Cleanliness preserves beauty, and good conduct protects the family.
मानेन रक्ष्यते धान्यमश्वान्रक्षत्यनुक्रमः। अभीक्ष्णदर्शनाद्गावः स्त्रियो रक्ष्याः कुचेलतः ॥५-३४-३८॥
Grain is safeguarded by measurement, horses by systematic care; cows through regular observation, and women should be protected from wearing poor clothing.
न कुलं वृत्तहीनस्य प्रमाणमिति मे मतिः। अन्त्येष्वपि हि जातानां वृत्तमेव विशिष्यते ॥५-३४-३९॥
In my opinion, family does not define a person who lacks proper conduct. Even among those born in the lowest status, it is conduct that truly distinguishes them.
य ईर्ष्युः परवित्तेषु रूपे वीर्ये कुलान्वये। सुखे सौभाग्यसत्कारे तस्य व्याधिरनन्तकः ॥५-३४-४०॥
The one who harbors jealousy towards others' possessions, appearance, strength, noble heritage, happiness, and esteem, suffers from an endless affliction.
अकार्यकरणाद्भीतः कार्याणां च विवर्जनात्। अकाले मन्त्रभेदाच्च येन माद्येन्न तत्पिबेत् ॥५-३४-४१॥
One should not drink that by which one becomes intoxicated, being afraid of doing what should not be done, avoiding duties, at the wrong time, and revealing secrets.
विद्यामदो धनमदस्तृतीयोऽभिजनो मदः। एते मदावलिप्तानामेत एव सतां दमाः ॥५-३४-४२॥
The pride arising from knowledge, wealth, and noble birth are the very restraints for both the arrogant and the virtuous.
असन्तोऽभ्यर्थिताः सद्भिः किञ्चित्कार्यं कदाचन। मन्यन्ते सन्तमात्मानमसन्तमपि विश्रुतम् ॥५-३४-४३॥
When the virtuous request the non-virtuous for a task, the non-virtuous often perceive themselves as virtuous, even if they are widely known otherwise.
गतिरात्मवतां सन्तः सन्त एव सतां गतिः। असतां च गतिः सन्तो न त्वसन्तः सतां गतिः ॥५-३४-४४॥
The saints are the ultimate refuge for those who possess self-awareness and virtue. Even for those who lack virtue, the saints remain a guiding light, but non-saints cannot be the refuge for the virtuous.
जिता सभा वस्त्रवता समाशा गोमता जिता। अध्वा जितो यानवता सर्वं शीलवता जितम् ॥५-३४-४५॥
The assembly is won by those who are well-dressed and hopeful, and possess cattle. The journey is won by those with a vehicle. Everything is won by those with character.
शीलं प्रधानं पुरुषे तद्यस्येह प्रणश्यति। न तस्य जीवितेनार्थो न धनेन न बन्धुभिः ॥५-३४-४६॥
Character is the most important quality in a person. If it is lost, then life, wealth, and relationships hold no value.
आढ्यानां मांसपरमं मध्यानां गोरसोत्तरम्। लवणोत्तरं दरिद्राणां भोजनं भरतर्षभ ॥५-३४-४७॥
O best of the Bharatas, for the wealthy, meat is considered the best; for the middle class, milk is regarded as superior; and for the poor, salt is deemed superior.
सम्पन्नतरमेवान्नं दरिद्रा भुञ्जते सदा। क्षुत्स्वादुतां जनयति सा चाढ्येषु सुदुर्लभा ॥५-३४-४८॥
The poor always find their food more satisfying. Hunger makes food taste better, and such satisfaction is rare among the wealthy.
प्रायेण श्रीमतां लोके भोक्तुं शक्तिर्न विद्यते। दरिद्राणां तु राजेन्द्र अपि काष्ठं हि जीर्यते ॥५-३४-४९॥
In this world, the wealthy generally lack the power to enjoy their riches, while for the poor, O king, even a piece of wood eventually decays.
अवृत्तिर्भयमन्त्यानां मध्यानां मरणाद्भयम्। उत्तमानां तु मर्त्यानामवमानात्परं भयम् ॥५-३४-५०॥
The lowest people fear lack of livelihood, the middle ones fear death, but the highest mortals fear dishonor the most.
ऐश्वर्यमदपापिष्ठा मदाः पानमदादयः। ऐश्वर्यमदमत्तो हि नापतित्वा विबुध्यते ॥५-३४-५१॥
The intoxications caused by power and drinking are most sinful. A person intoxicated by the pride of power does not realize the truth until they fall.
इन्द्रियैरिन्द्रियार्थेषु वर्तमानैरनिग्रहैः। तैरयं ताप्यते लोको नक्षत्राणि ग्रहैरिव ॥५-३४-५२॥
The world is tormented by the senses being engaged in their objects without restraint, just as the stars are influenced by the planets.
यो जितः पञ्चवर्गेण सहजेनात्मकर्शिना। आपदस्तस्य वर्धन्ते शुक्लपक्ष इवोडुराट् ॥५-३४-५३॥
The one who is naturally subdued by the five senses, his troubles grow like the waxing moon.
अविजित्य य आत्मानममात्यान्विजिगीषते। अमित्रान्वाजितामात्यः सोऽवशः परिहीयते ॥५-३४-५४॥
A person who has not conquered himself and desires to conquer his ministers and enemies will find himself helpless and defeated, even if he has conquered his ministers.
आत्मानमेव प्रथमं देशरूपेण यो जयेत्। ततोऽमात्यानमित्रांश्च न मोघं विजिगीषते ॥५-३४-५५॥
"One must first conquer oneself in the form of a country; only then can one desire to conquer ministers and enemies without it being in vain."
वश्येन्द्रियं जितामात्यं धृतदण्डं विकारिषु। परीक्ष्यकारिणं धीरमत्यन्तं श्रीर्निषेवते ॥५-३४-५६॥
Prosperity attends to a person who has mastery over his senses, has control over his ministers, wields authority, acts with careful consideration, and possesses great wisdom, even amidst change.
रथः शरीरं पुरुषस्य राज; न्नात्मा नियन्तेन्द्रियाण्यस्य चाश्वाः। तैरप्रमत्तः कुशलः सदश्वै; र्दान्तैः सुखं याति रथीव धीरः ॥५-३४-५७॥
O king, the body is like a chariot for a person; the soul acts as the charioteer, and the senses are like horses. A wise person, vigilant and skillful, travels comfortably with well-controlled senses, just as a skilled charioteer drives a chariot with good horses.
एतान्यनिगृहीतानि व्यापादयितुमप्यलम्। अविधेया इवादान्ता हयाः पथि कुसारथिम् ॥५-३४-५८॥
These uncontrolled forces are capable of causing destruction, much like untamed horses on a path when guided by an inept charioteer.
अनर्थमर्थतः पश्यन्नर्थं चैवाप्यनर्थतः। इन्द्रियैः प्रसृतो बालः सुदुःखं मन्यते सुखम् ॥५-३४-५९॥
A child, influenced by the senses, perceives what is worthless as valuable and what is valuable as worthless, mistaking great sorrow for happiness.
धर्मार्थौ यः परित्यज्य स्यादिन्द्रियवशानुगः। श्रीप्राणधनदारेभ्य क्षिप्रं स परिहीयते ॥५-३४-६०॥
A person who forsakes his duty and wealth to follow his senses will soon lose his prosperity, life, wealth, and wife.
अर्थानामीश्वरो यः स्यादिन्द्रियाणामनीश्वरः। इन्द्रियाणामनैश्वर्यादैश्वर्याद्भ्रश्यते हि सः ॥५-३४-६१॥
He who is the master of wealth but not of his senses, indeed falls from his position of power due to his lack of control over the senses.
आत्मनात्मानमन्विच्छेन्मनोबुद्धीन्द्रियैर्यतैः। आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥५-३४-६२॥
One should seek to understand the self by controlling the mind, intellect, and senses. The self can be one's own friend or enemy.
क्षुद्राक्षेणेव जालेन झषावपिहितावुभौ। कामश्च राजन्क्रोधश्च तौ प्रज्ञानं विलुम्पतः ॥५-३४-६३॥
O king, just as two fish are trapped by a small-eyed net, similarly, desire and anger trap and plunder one's wisdom.
समवेक्ष्येह धर्मार्थौ सम्भारान्योऽधिगच्छति। स वै सम्भृतसम्भारः सततं सुखमेधते ॥५-३४-६४॥
By considering dharma and artha here, one who gathers resources wisely will always prosper in happiness.
यः पञ्चाभ्यन्तराञ्शत्रूनविजित्य मतिक्षयान्। जिगीषति रिपूनन्यान्रिपवोऽभिभवन्ति तम् ॥५-३४-६५॥
A person who has not conquered his five internal enemies and whose wisdom is diminished, yet desires to conquer external foes, will be overcome by those very foes.
दृश्यन्ते हि दुरात्मानो वध्यमानाः स्वकर्मभिः। इन्द्रियाणामनीशत्वाद्राजानो राज्यविभ्रमैः ॥५-३४-६६॥
Wicked people are seen being destroyed by their own actions, and kings, due to their lack of control over their senses, are deluded by the power they wield.
असन्त्यागात्पापकृतामपापां; स्तुल्यो दण्डः स्पृशते मिश्रभावात्। शुष्केणार्द्रं दह्यते मिश्रभावा; त्तस्मात्पापैः सह सन्धिं न कुर्यात् ॥५-३४-६७॥
The sinless suffer the same punishment as sinners due to association. Just as the wet is burnt by the dry, one should avoid association with sinners.
निजानुत्पततः शत्रून्पञ्च पञ्चप्रयोजनान्। यो मोहान्न निगृह्णाति तमापद्ग्रसते नरम् ॥५-३४-६८॥
A man who, out of delusion, fails to restrain his own arising enemies and the five purposes, is consumed by calamity.
अनसूयार्जवं शौचं सन्तोषः प्रियवादिता। दमः सत्यमनायासो न भवन्ति दुरात्मनाम् ॥५-३४-६९॥
Qualities such as non-envy, straightforwardness, purity, contentment, pleasant speech, self-control, truthfulness, and effortlessness are absent in wicked individuals.
आत्मज्ञानमनायासस्तितिक्षा धर्मनित्यता। वाक्चैव गुप्ता दानं च नैतान्यन्त्येषु भारत ॥५-३४-७०॥
O Bhārata, self-knowledge, effortlessness, forbearance, constancy in righteousness, protected speech, and charity are eternal and do not cease.
आक्रोशपरिवादाभ्यां विहिंसन्त्यबुधा बुधान्। वक्ता पापमुपादत्ते क्षममाणो विमुच्यते ॥५-३४-७१॥
Ignorant people harm the wise through abuse and slander. The speaker incurs sin, but the forgiving one is freed.
हिंसा बलमसाधूनां राज्ञां दण्डविधिर्बलम्। शुश्रूषा तु बलं स्त्रीणां क्षमा गुणवतां बलम् ॥५-३४-७२॥
For the wicked, violence is their strength; for kings, it is the enforcement of punishment; for women, their strength lies in service; and for the virtuous, forgiveness is their strength.
वाक्संयमो हि नृपते सुदुष्करतमो मतः। अर्थवच्च विचित्रं च न शक्यं बहु भाषितुम् ॥५-३४-७३॥
O king, it is indeed considered most difficult to control speech; it should be meaningful and varied, and it is not possible to speak much.
अभ्यावहति कल्याणं विविधा वाक्सुभाषिता। सैव दुर्भाषिता राजन्ननर्थायोपपद्यते ॥५-३४-७४॥
Well-articulated speech brings prosperity, while poorly spoken words, O king, lead to misfortune.
संरोहति शरैर्विद्धं वनं परशुना हतम्। वाचा दुरुक्तं बीभत्सं न संरोहति वाक्क्षतम् ॥५-३४-७५॥
A forest can recover from being pierced by arrows and cut by an axe, but a terrible wound caused by harsh words does not heal.
कर्णिनालीकनाराचा निर्हरन्ति शरीरतः। वाक्षल्यस्तु न निर्हर्तुं शक्यो हृदिशयो हि सः ॥५-३४-७६॥
Arrows that pierce the ears can be taken out from the body, but the affection that resides in the heart is not possible to remove.
वाक्सायका वदनान्निष्पतन्ति; यैराहतः शोचति रात्र्यहानि। परस्य नामर्मसु ते पतन्ति; तान्पण्डितो नावसृजेत्परेषु ॥५-३४-७७॥
Words can be as sharp as arrows emerging from the mouth, causing pain and grief for days and nights to those they strike. A wise person should refrain from using such words to hurt others.
यस्मै देवाः प्रयच्छन्ति पुरुषाय पराभवम्। बुद्धिं तस्यापकर्षन्ति सोऽपाचीनानि पश्यति ॥५-३४-७८॥
When the gods intend to bring about a man's downfall, they first take away his ability to think clearly, causing him to perceive things incorrectly.
बुद्धौ कलुषभूतायां विनाशे प्रत्युपस्थिते। अनयो नयसङ्काशो हृदयान्नापसर्पति ॥५-३४-७९॥
When the intellect is tainted and destruction is imminent, the semblance of policy does not depart from the heart of these two.
सेयं बुद्धिः परीता ते पुत्राणां तव भारत। पाण्डवानां विरोधेन न चैनामवबुध्यसे ॥५-३४-८०॥
O Bharata, your sons' intelligence is clouded by their opposition to the Pandavas, and you fail to see this.
राजा लक्षणसम्पन्नस्त्रैलोक्यस्यापि यो भवेत्। शिष्यस्ते शासिता सोऽस्तु धृतराष्ट्र युधिष्ठिरः ॥५-३४-८१॥
O Dhritarashtra, Yudhishthira, may the king, who is endowed with the qualities of the three worlds, be your disciple and ruler.
अतीव सर्वान्पुत्रांस्ते भागधेयपुरस्कृतः। तेजसा प्रज्ञया चैव युक्तो धर्मार्थतत्त्ववित् ॥५-३४-८२॥
Your sons, extremely endowed with fortune, brilliance, and wisdom, are indeed well-versed in the principles of righteousness and wealth.
आनृशंस्यादनुक्रोशाद्योऽसौ धर्मभृतां वरः। गौरवात्तव राजेन्द्र बहून्क्लेशांस्तितिक्षति ॥५-३४-८३॥
Out of compassion and empathy, the best among the upholders of dharma endures many sufferings out of respect for you, O King.
