05.034
धृतराष्ट्र उवाच॥
dhṛtarāṣṭra uvāca॥
[धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; उवाच (uvāca) - said;]
(Dhritarashtra said:)
Dhritarashtra spoke:
जाग्रतो दह्यमानस्य यत्कार्यमनुपश्यसि। तद्ब्रूहि त्वं हि नस्तात धर्मार्थकुशलः शुचिः ॥५-३४-१॥
jāgrato dahyamānasya yatkāryamanupaśyasi। tadbrūhi tvaṃ hi nastāta dharmārthakuśalaḥ śuciḥ ॥5-34-1॥
[जाग्रतः (jāgrataḥ) - of the one who is awake; दह्यमानस्य (dahyamānasya) - of the one who is burning; यत् (yat) - what; कार्यं (kāryam) - duty; अनुपश्यसि (anupaśyasi) - you see; तत् (tat) - that; ब्रूहि (brūhi) - tell; त्वं (tvaṃ) - you; हि (hi) - indeed; नः (naḥ) - to us; तात (tāta) - dear father; धर्मार्थकुशलः (dharmārthakuśalaḥ) - skilled in righteousness and wealth; शुचिः (śuciḥ) - pure;]
(Tell us, dear father, what duty you see for the one who is awake and burning, for you are indeed skilled in righteousness and wealth and pure.)
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॥
tvaṁ māṁ yathāvadvidura praśādhi; prajñāpūrvaṁ sarvamajātaśatroḥ। yanmanyase pathyamadīnasattva; śreyaskaraṁ brūhi tadvai kurūṇām ॥5-34-2॥
[त्वं (tvaṁ) - you; मां (māṁ) - me; यथावत् (yathāvat) - properly; विदुर (vidura) - Vidura; प्रशाधि (praśādhi) - instruct; प्रज्ञापूर्वम् (prajñāpūrvam) - with wisdom; सर्वम् (sarvam) - all; अजातशत्रोः (ajātaśatroḥ) - of Ajatashatru; यत् (yat) - what; मन्यसे (manyase) - you think; पथ्यम् (pathyam) - beneficial; अदीनसत्त्व (adīnasattva) - O humble one; श्रेयस्करम् (śreyaskaram) - auspicious; ब्रूहि (brūhi) - speak; तत् (tat) - that; वै (vai) - indeed; कुरूणाम् (kurūṇām) - for the Kurus;]
(You, Vidura, properly instruct me with wisdom, O humble one of Ajatashatru; speak what you think is beneficial and auspicious for the Kurus.)
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॥
pāpāśaṅkī pāpamevānupaśya; npṛcchāmi tvāṃ vyākulenātmanāham। kave tanme brūhi sarvaṃ yathāva; nmanīṣitaṃ sarvamajātaśatroḥ ॥5-34-3॥
[पापाशङ्की (pāpāśaṅkī) - one who suspects sin; पापम् (pāpam) - sin; एव (eva) - only; अनुपश्य (anupaśya) - sees; न (na) - not; पृच्छामि (pṛcchāmi) - I ask; त्वां (tvāṃ) - you; व्याकुलेन (vyākulena) - with a disturbed; आत्मना (ātmanā) - mind; अहम् (aham) - I; कवे (kave) - O sage; तत् (tat) - that; मे (me) - to me; ब्रूहि (brūhi) - tell; सर्वम् (sarvam) - everything; यथावत् (yathāvat) - as it is; मनीषितम् (manīṣitam) - desired; सर्वम् (sarvam) - all; अजातशत्रोः (ajātaśatroḥ) - of Ajatashatru;]
(The one who suspects sin sees only sin; I, with a disturbed mind, do not ask you. O sage, tell me everything as it is desired, all of Ajatashatru.)
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 uvāca॥
[विदुर (vidura) - Vidura; उवाच (uvāca) - said;]
(Vidura said:)
Vidura spoke:
शुभं वा यदि वा पापं द्वेष्यं वा यदि वा प्रियम्। अपृष्टस्तस्य तद्ब्रूयाद्यस्य नेच्छेत्पराभवम् ॥५-३४-४॥
śubhaṁ vā yadi vā pāpaṁ dveṣyaṁ vā yadi vā priyam। apṛṣṭastasya tadbrūyādyasya necchetparābhavam ॥5-34-4॥
[शुभं (śubham) - auspicious; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; पापं (pāpam) - sinful; द्वेष्यं (dveṣyam) - hateful; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; प्रियम् (priyam) - dear; अपृष्टः (apṛṣṭaḥ) - unasked; तस्य (tasya) - to him; तत् (tat) - that; ब्रूयात् (brūyāt) - should speak; यस्य (yasya) - whose; न (na) - not; इच्छेत् (icchet) - wishes; पराभवम् (parābhavam) - defeat;]
(Whether auspicious or sinful, hateful or dear, one should speak that to him unasked, whose defeat he does not wish.)
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॥
tasmād vakṣyāmi te rājan bhavam icchan kurūn prati। vacaḥ śreyaskaraṃ dharmyaṃ bruvatas tan nibodha me ॥5-34-5॥
[तस्मात् (tasmāt) - therefore; वक्ष्यामि (vakṣyāmi) - I will speak; ते (te) - to you; राजन् (rājan) - O king; भवम् (bhavam) - welfare; इच्छन् (icchan) - desiring; कुरून् (kurūn) - Kurus; प्रति (prati) - towards; वचः (vacaḥ) - words; श्रेयस्करम् (śreyaskaram) - beneficial; धर्म्यम् (dharmyam) - righteous; ब्रुवतः (bruvataḥ) - speaking; तत् (tat) - that; निबोध (nibodha) - understand; मे (me) - my;]
(Therefore, I will speak to you, O king, desiring the welfare of the Kurus. Understand my words which are beneficial and righteous.)
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॥
mithyopetāni karmāṇi sidhyeyuryāni bhārata। anupāyaprayuktāni mā sma teṣu manaḥ kṛthāḥ ॥5-34-6॥
[मिथ्या (mithyā) - false; उपेतानि (upetāni) - accompanied by; कर्माणि (karmāṇi) - actions; सिध्येयुः (sidhyeyuḥ) - would succeed; यानि (yāni) - which; भारत (bhārata) - O Bhārata; अनुपाय (anupāya) - improper means; प्रयुक्तानि (prayuktāni) - employed; मा (mā) - do not; स्म (sma) - indeed; तेषु (teṣu) - in them; मनः (manaḥ) - mind; कृथाः (kṛthāḥ) - engage;]
(False actions accompanied by improper means would succeed, O Bhārata. Do not indeed engage your mind in them.)
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॥
tathaiva yogavihitaṁ na sidhyetkarma yannṛpa। upāyayuktaṁ medhāvī na tatra glapayanmanaḥ ॥5-34-7॥
[तथैव (tathaiva) - in the same way; योगविहितं (yogavihitaṁ) - prescribed by yoga; न (na) - not; सिध्येत् (sidhyet) - accomplished; कर्म (karma) - action; यत् (yat) - which; नृप (nṛpa) - O king; उपाययुक्तं (upāyayuktaṁ) - with proper means; मेधावी (medhāvī) - wise person; न (na) - not; तत्र (tatra) - there; ग्लपयेत् (glapayet) - disturb; मनः (manaḥ) - mind;]
(In the same way, O king, an action prescribed by yoga is not accomplished if the wise person does not apply proper means and does not disturb the mind there.)
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॥
anubandhānavekṣeta sānubandheṣu karmasu। sampradhārya ca kurvīta na vegena samācaret ॥5-34-8॥
[अनुबन्धानवेक्षेत (anubandhānavekṣeta) - consider the consequences; सानुबन्धेषु (sānubandheṣu) - in actions with consequences; कर्मसु (karmasu) - in actions; सम्प्रधार्य (sampradhārya) - having deliberated; च (ca) - and; कुर्वीत (kurvīta) - should act; न (na) - not; वेगेन (vegena) - with haste; समाचरेत् (samācaret) - should perform;]
(One should consider the consequences in actions with consequences, and having deliberated, should act; not with haste should perform.)
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॥
anubandhaṁ ca samprekṣya vipākāṁścaiva karmaṇām। utthānamātmanaścaiva dhīraḥ kurvīta vā na vā ॥5-34-9॥
[अनुबन्धम् (anubandham) - consequences; च (ca) - and; सम्प्रेक्ष्य (samprekṣya) - considering; विपाकान् (vipākān) - results; च (ca) - and; एव (eva) - indeed; कर्मणाम् (karmaṇām) - of actions; उत्थानम् (utthānam) - effort; आत्मनः (ātmanaḥ) - of oneself; च (ca) - and; एव (eva) - indeed; धीरः (dhīraḥ) - a wise person; कुर्वीत (kurvīta) - should act; वा (vā) - or; न (na) - not; वा (vā) - or;]
(Considering the consequences and results of actions, and the effort of oneself, a wise person should act or not act.)
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॥
yaḥ pramāṇaṃ na jānāti sthāne vṛddhau tathā kṣaye। kośe janapade daṇḍe na sa rājye'vatiṣṭhate ॥5-34-10॥
[यः (yaḥ) - who; प्रमाणं (pramāṇam) - measure; न (na) - not; जानाति (jānāti) - knows; स्थाने (sthāne) - in place; वृद्धौ (vṛddhau) - in increase; तथा (tathā) - also; क्षये (kṣaye) - in decrease; कोशे (kośe) - in treasury; जनपदे (janapade) - in country; दण्डे (daṇḍe) - in punishment; न (na) - not; सः (saḥ) - he; राज्ये (rājye) - in kingdom; अवतिष्ठते (avatiṣṭhate) - stands;]
(He who does not know the measure in place, in increase, and also in decrease, in treasury, in country, in punishment, does not stand in the kingdom.)
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॥
yastvetāni pramāṇāni yathoktānyanupaśyati। yukto dharmārthayorjñāne sa rājyamadhigacchati ॥5-34-11॥
[यः (yaḥ) - who; तु (tu) - but; एतानि (etāni) - these; प्रमाणानि (pramāṇāni) - proofs; यथोक्तानि (yathoktāni) - as stated; अनुपश्यति (anupaśyati) - observes; युक्तः (yuktaḥ) - engaged; धर्मार्थयोः (dharmārthayoḥ) - in righteousness and purpose; ज्ञाने (jñāne) - in knowledge; सः (saḥ) - he; राज्यम् (rājyam) - kingdom; अधिगच्छति (adhigacchati) - attains;]
(Who but observes these proofs as stated, engaged in righteousness and purpose in knowledge, he attains the kingdom.)
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॥
na rājyaṃ prāptamityeva vartitavyamasāmpratam। śriyaṃ hyavinayo hanti jarā rūpamivotamam ॥5-34-12॥
[न (na) - not; राज्यं (rājyaṃ) - kingdom; प्राप्तम् (prāptam) - obtained; इति (iti) - thus; एव (eva) - indeed; वर्तितव्यम् (vartitavyam) - should be conducted; असाम्प्रतम् (asāmpratam) - not contemporary; श्रियम् (śriyam) - prosperity; हि (hi) - indeed; अविनयः (avinayaḥ) - immodesty; हन्ति (hanti) - destroys; जरा (jarā) - old age; रूपम् (rūpam) - beauty; इव (iva) - like; उत्तमम् (uttamam) - excellent;]
(A kingdom should not be conducted as if it is not contemporary. Indeed, immodesty destroys prosperity like old age destroys excellent beauty.)
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॥
bhakṣyottamapraticchannaṃ matsyo baḍiśamāyasam। rūpābhipātī grasate nānubandhamavekṣate ॥5-34-13॥
[भक्ष्य (bhakṣya) - food; उत्तम (uttama) - excellent; प्रतिच्छन्नं (praticchannaṃ) - covered; मत्स्यः (matsyaḥ) - fish; बडिश (baḍiśa) - hook; मायसम् (māyasam) - iron; रूप (rūpa) - appearance; अभिपाती (abhipātī) - falling upon; ग्रसते (grasate) - swallows; न (na) - not; अनुबन्धम् (anubandham) - consequence; अवेक्षते (avekṣate) - considers;]
(The fish, covered by excellent food, swallows the iron hook, falling for the appearance, not considering the consequence.)
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॥
yacchakyaṃ grasituṃ grasyaṃ grastaṃ pariṇamecca yat। hitaṃ ca pariṇāme yattadadyaṃ bhūtimicchatā ॥5-34-14॥
[यत् (yat) - which; शक्यम् (śakyam) - possible; ग्रसितुम् (grasitum) - to swallow; ग्रस्यम् (grasyam) - to be swallowed; ग्रस्तम् (grastam) - swallowed; परिणमेच् (pariṇamec) - transforms; च (ca) - and; यत् (yat) - which; हितम् (hitam) - beneficial; च (ca) - and; परिणामे (pariṇāme) - in the end; यत् (yat) - which; तत् (tat) - that; अद्य (adya) - today; भूतिम् (bhūtim) - prosperity; इच्छता (icchatā) - desiring;]
(That which is possible to swallow, to be swallowed, swallowed, and transforms, and which is beneficial in the end, that should be consumed today by one desiring prosperity.)
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॥
vanaspaterapakvāni phalāni pracinoti yaḥ। sa nāpnoti rasaṃ tebhyo bījaṃ cāsya vinaśyati ॥5-34-15॥
[वनस्पतेः (vanaspateḥ) - of the tree; अपक्वानि (apakvāni) - unripe; फलानि (phalāni) - fruits; प्रचिनोति (pracinoti) - gathers; यः (yaḥ) - who; सः (saḥ) - he; न (na) - not; आप्नोति (āpnoti) - obtains; रसं (rasaṃ) - juice; तेभ्यः (tebhyaḥ) - from them; बीजं (bījam) - seed; च (ca) - and; अस्य (asya) - his; विनश्यति (vinaśyati) - perishes;]
(He who gathers unripe fruits from the tree does not obtain juice from them, and his seed perishes.)
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॥
yastu pakvamupādatte kāle pariṇataṃ phalam। phalādrasaṃ sa labhate bījāccaiva phalaṃ punaḥ ॥5-34-16॥
[यः (yaḥ) - who; तु (tu) - but; पक्वम् (pakvam) - ripe; उपादत्ते (upādatte) - takes; काले (kāle) - in time; परिणतम् (pariṇatam) - matured; फलम् (phalam) - fruit; फलात् (phalāt) - from the fruit; रसम् (rasam) - juice; सः (saḥ) - he; लभते (labhate) - obtains; बीजात् (bījāt) - from the seed; च (ca) - and; एव (eva) - indeed; फलं (phalam) - fruit; पुनः (punaḥ) - again;]
(Who takes the ripe and matured fruit in time, he obtains juice from the fruit and indeed fruit from the seed again.)
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॥
yathā madhu samādatte rakṣanpuṣpāṇi ṣaṭpadaḥ। tadvadarthānmanuṣyebhya ādadyaadavihiṁsayā ॥5-34-17॥
[यथा (yathā) - just as; मधु (madhu) - honey; समादत्ते (samādatte) - collects; रक्षन् (rakṣan) - protecting; पुष्पाणि (puṣpāṇi) - flowers; षट्पदः (ṣaṭpadaḥ) - bee; तद्वत् (tadvat) - similarly; अर्थान् (arthān) - wealth; मनुष्येभ्यः (manuṣyebhyaḥ) - from people; आदद्यात् (ādadyaat) - should take; अविहिंसया (avihiṁsayā) - without harming;]
(Just as a bee collects honey while protecting the flowers, similarly, one should take wealth from people without harming.)
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॥
puṣpaṃ puṣpaṃ vicinvīta mūlacchedaṃ na kārayet। mālākāra ivārāme na yathāṅgārakārakaḥ ॥5-34-18॥
[पुष्पं (puṣpam) - flower; पुष्पं (puṣpam) - flower; विचिन्वीत (vicinvīta) - should gather; मूलच्छेदं (mūlacchedam) - root cutting; न (na) - not; कारयेत् (kārayet) - should cause; मालाकारः (mālākāraḥ) - a garland maker; इव (iva) - like; आरामे (ārāme) - in a garden; न (na) - not; यथा (yathā) - as; अङ्गारकारकः (aṅgārakārakaḥ) - a charcoal maker;]
(One should gather flowers, not cause root cutting, like a garland maker in a garden, not like a charcoal maker.)
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॥
kiṁ nu me syādidaṁ kṛtvā kiṁ nu me syādakurvataḥ। iti karmāṇi sañcintya kuryādvā puruṣo na vā ॥5-34-19॥
[किं (kiṁ) - what; नु (nu) - indeed; मे (me) - to me; स्यात् (syāt) - would be; इदं (idaṁ) - this; कृत्वा (kṛtvā) - having done; किं (kiṁ) - what; नु (nu) - indeed; मे (me) - to me; स्यात् (syāt) - would be; अकुर्वतः (akurvataḥ) - not doing; इति (iti) - thus; कर्माणि (karmāṇi) - actions; सञ्चिन्त्य (sañcintya) - considering; कुर्यात् (kuryāt) - should do; वा (vā) - or; पुरुषः (puruṣaḥ) - a person; न (na) - not; वा (vā) - or;]
(What indeed would be to me having done this, what indeed would be to me not doing? Thus considering actions, should a person do or not?)
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॥
anārabhyā bhavantyarthāḥ kecinnityaṃ tathāgatāḥ। kṛtaḥ puruṣakāro'pi bhavedyeṣu nirarthakaḥ ॥5-34-20॥
[अनारभ्या (anārabhyā) - without beginning; भवन्ति (bhavanti) - become; अर्थाः (arthāḥ) - purposes; केचित् (kecit) - some; नित्यम् (nityam) - always; तथागताः (tathāgatāḥ) - thus gone; कृतः (kṛtaḥ) - done; पुरुषकारः (puruṣakāraḥ) - effort; अपि (api) - even; भवेत् (bhavet) - may be; येषु (yeṣu) - in which; निरर्थकः (nirarthakaḥ) - useless;]
(Without beginning, some purposes always become thus gone. Even the effort done may be useless in which.)
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॥
kāṁścidarthānnaraḥ prājño laghumūlānmahāphalān। kṣipramārabhate kartuṁ na vighnayati tādṛśān ॥5-34-21॥
[कांश्चित् (kāṁścit) - some; अर्थान् (arthān) - goals; नरः (naraḥ) - man; प्राज्ञः (prājñaḥ) - wise; लघु (laghu) - light; मूलान् (mūlān) - roots; महाफलान् (mahāphalān) - great fruits; क्षिप्रम् (kṣipram) - quickly; आरभते (ārabhate) - begins; कर्तुम् (kartum) - to do; न (na) - not; विघ्नयति (vighnayati) - obstructs; तादृशान् (tādṛśān) - such;]
(A wise man quickly begins to achieve some goals that have light roots and great fruits, and does not obstruct such.)
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॥
ṛju paśyati yaḥ sarvaṃ cakṣuṣānupibanniva। āsīnamapi tūṣṇīkamanurajyanti taṃ prajāḥ ॥5-34-22॥
[ऋजु (ṛju) - straight; पश्यति (paśyati) - sees; यः (yaḥ) - who; सर्वं (sarvaṃ) - everything; चक्षुषा (cakṣuṣā) - with eyes; अनुपिबन् (anupiban) - drinking; इव (iva) - as if; आसीनम् (āsīnam) - sitting; अपि (api) - even; तूष्णीकम् (tūṣṇīkam) - silently; अनुरज्यन्ति (anurajyanti) - are attached; तं (tam) - to him; प्रजाः (prajāḥ) - subjects;]
(Who sees everything straight, as if drinking with eyes. Even while sitting silently, the subjects are attached to him.)
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॥
cakṣuṣā manasā vācā karmaṇā ca caturvidham। prasādayati lokaṃ yaḥ taṃ loko'nuprasīdati ॥5-34-23॥
[चक्षुषा (cakṣuṣā) - with the eye; मनसा (manasā) - with the mind; वाचा (vācā) - with speech; कर्मणा (karmaṇā) - with action; च (ca) - and; चतुर्विधम् (caturvidham) - fourfold; प्रसादयति (prasādayati) - pleases; लोकं (lokaṃ) - the world; यः (yaḥ) - who; तं (taṃ) - him; लोकः (lokaḥ) - the world; अनुप्रसीदति (anuprasīdati) - becomes pleased;]
(With the eye, mind, speech, and action, one pleases the world; who pleases him, the world becomes pleased.)
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॥
yasmāt trasyanti bhūtāni mṛgavyādhān mṛgā iva। sāgarāntām api mahīṃ labdhvā sa parihīyate ॥5-34-24॥
[यस्मात् (yasmāt) - from whom; त्रस्यन्ति (trasyanti) - tremble; भूतानि (bhūtāni) - creatures; मृगव्याधात् (mṛgavyādhāt) - from the hunter; मृगाः (mṛgāḥ) - deer; इव (iva) - like; सागर (sāgara) - ocean; अन्ताम् (antām) - bounded; अपि (api) - even; महीं (mahīm) - earth; लब्ध्वा (labdhvā) - having obtained; सः (saḥ) - he; परिहीयते (parihīyate) - diminishes;]
(From whom creatures tremble like deer from the hunter; even having obtained the earth bounded by the ocean, he diminishes.)
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॥
pitṛpaitāmahaṃ rājyaṃ prāptavānsvena tejasā। vāyurabhramivāsādya bhraṃśayatyanaye sthitaḥ ॥5-34-25॥
[पितृ (pitṛ) - father; पैतामहं (paitāmahaṃ) - ancestral; राज्यं (rājyaṃ) - kingdom; प्राप्तवान् (prāptavān) - obtained; स्वेन (svena) - by own; तेजसा (tejasā) - by prowess; वायुः (vāyuḥ) - wind; अभ्रम् (abhram) - cloud; इव (iva) - like; आसाद्य (āsādya) - having reached; भ्रंशयति (bhraṃśayati) - causes to fall; अनये (anaye) - by misfortune; स्थितः (sthitaḥ) - situated;]
(Having obtained the ancestral kingdom by his own prowess, like the wind reaching the cloud, he causes it to fall, being situated in misfortune.)
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॥
dharmamācarato rājñaḥ sadbhiścaritamāditaḥ। vasudhā vasusampūrṇā vardhate bhūtivardhanī ॥5-34-26॥
[धर्मम् (dharmam) - righteousness; आचरतः (ācarataḥ) - practicing; राज्ञः (rājñaḥ) - of the king; सद्भिः (sadbhiḥ) - by the virtuous; चरितम् (caritam) - conducted; आदितः (āditaḥ) - from the beginning; वसुधा (vasudhā) - the earth; वसुसम्पूर्णा (vasusampūrṇā) - full of wealth; वर्धते (vardhate) - prospers; भूतिवर्धनी (bhūtivardhanī) - enhancing prosperity;]
(The earth, full of wealth, prospers, enhancing prosperity, when the king practices righteousness, conducted by the virtuous from the beginning.)
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॥
atha santyajato dharmamadharmaṃ cānutiṣṭhataḥ। pratisaṃveṣṭate bhūmiragnau carmāhitaṃ yathā ॥5-34-27॥
[अथ (atha) - then; सन्त्यजतः (santyajataḥ) - abandoning; धर्मम् (dharmam) - righteousness; अधर्मं (adharmaṃ) - unrighteousness; च (ca) - and; अनुतिष्ठतः (anutiṣṭhataḥ) - practicing; प्रतिसंवेष्टते (pratisaṃveṣṭate) - envelops; भूमिः (bhūmiḥ) - earth; अग्नौ (agnau) - in fire; चर्म (carma) - skin; आहितं (āhitaṃ) - placed; यथा (yathā) - as;]
(Then, abandoning righteousness and practicing unrighteousness, the earth envelops as skin placed in fire.)
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॥
ya eva yatnaḥ kriyate pararāṣṭrāvamardane। sa eva yatnaḥ kartavyaḥ svarāṣṭraparipālane ॥5-34-28॥
[य (ya) - which; एव (eva) - indeed; यत्नः (yatnaḥ) - effort; क्रियते (kriyate) - is made; परराष्ट्रावमर्दने (pararāṣṭrāvamardane) - in subduing foreign countries; स (sa) - that; एव (eva) - indeed; यत्नः (yatnaḥ) - effort; कर्तव्यः (kartavyaḥ) - should be made; स्वराष्ट्रपरिपालने (svarāṣṭraparipālane) - in protecting one's own country;]
(The same effort that is made in subduing foreign countries should indeed be made in protecting one's own country.)
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॥
dharmeṇa rājyaṃ vindeta dharmeṇa paripālayet। dharmamūlāṃ śriyaṃ prāpya na jahāti na hīyate ॥5-34-29॥
[धर्मेण (dharmeṇa) - by righteousness; राज्यम् (rājyam) - kingdom; विन्देत (vindeta) - should acquire; धर्मेण (dharmeṇa) - by righteousness; परिपालयेत् (paripālayet) - should govern; धर्ममूलाम् (dharmamūlām) - rooted in righteousness; श्रियम् (śriyam) - prosperity; प्राप्य (prāpya) - having obtained; न (na) - not; जहाति (jahāti) - abandons; न (na) - not; हीयते (hīyate) - diminishes;]
(By righteousness, one should acquire a kingdom; by righteousness, one should govern. Having obtained prosperity rooted in righteousness, one neither abandons it nor does it diminish.)
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॥
apyunmattātpralapato bālācca parisarpataḥ। sarvataḥ sāramādadyādaśmabhya iva kāñcanam ॥5-34-30॥
[अपि (api) - even; उन्मत्तात् (unmattāt) - from a madman; प्रलपतः (pralapataḥ) - babbling; बालात् (bālāt) - from a child; च (ca) - and; परिसर्पतः (parisarpataḥ) - crawling; सर्वतः (sarvataḥ) - from everywhere; सारम् (sāram) - essence; आदद्यात् (ādadyāt) - one should take; अश्मभ्यः (aśmabhyaḥ) - from stones; इव (iva) - like; काञ्चनम् (kāñcanam) - gold;]
(Even from a madman babbling, and from a child crawling, one should take the essence from everywhere, like gold from stones.)
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॥
suvyāhṛtāni sudhiyāṃ sukṛtāni tatastataḥ। sañcinvandhīra āsīta śilāhārī śilaṃ yathā ॥5-34-31॥
[सुव्याहृतानि (suvyāhṛtāni) - well-spoken words; सुधियां (sudhiyāṃ) - of the wise; सुकृतानि (sukṛtāni) - good deeds; ततस्ततः (tatastataḥ) - here and there; सञ्चिन्वन् (sañcinvan) - collecting; धीरः (dhīraḥ) - wise; आसीत (āsīta) - was; शिलाहारी (śilāhārī) - stone-gatherer; शिलं (śilaṃ) - stones; यथा (yathā) - like;]
(The wise, collecting well-spoken words and good deeds here and there, was like a stone-gatherer collecting stones.)
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॥
gandhena gāvaḥ paśyanti vedaiḥ paśyanti brāhmaṇāḥ। cāraiḥ paśyanti rājānaścakṣurbhyāmitare janāḥ ॥5-34-32॥
[गन्धेन (gandhena) - by smell; गावः (gāvaḥ) - cows; पश्यन्ति (paśyanti) - see; वेदैः (vedaiḥ) - by the Vedas; पश्यन्ति (paśyanti) - see; ब्राह्मणाः (brāhmaṇāḥ) - Brahmins; चारैः (cāraiḥ) - by spies; पश्यन्ति (paśyanti) - see; राजानः (rājānaḥ) - kings; चक्षुर्भ्याम् (cakṣurbhyām) - by eyes; इतरे (itare) - other; जनाः (janāḥ) - people;]
(Cows see by smell; Brahmins see by the Vedas; kings see by spies; other people see by eyes.)
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॥
bhūyāṁsaṁ labhate kleśaṁ yā gaurbhavati durduhā। atha yā suduhā rājannaiva tāṁ vinayantyapi ॥5-34-33॥
[भूयांसम् (bhūyāṁsam) - more; लभते (labhate) - obtains; क्लेशम् (kleśam) - suffering; या (yā) - which; गौः (gauḥ) - cow; भवति (bhavati) - becomes; दुर्दुहा (durduhā) - difficult to milk; अथ (atha) - but; या (yā) - which; सुदुहा (suduhā) - easy to milk; राजन् (rājan) - O king; न (na) - not; एव (eva) - indeed; ताम् (tām) - her; विनयन्ति (vinayanti) - restrain; अपि (api) - even;]
(More suffering obtains which cow becomes difficult to milk. But which is easy to milk, O king, not indeed her restrain even.)
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॥
yadataptaṃ praṇamati na tatsantāpayantyapi। yacca svayaṃ nataṃ dāru na tatsaṃnāmayantyapi ॥5-34-34॥
[यत् (yat) - which; अतप्तं (ataptaṃ) - unheated; प्रणमति (praṇamati) - bows; न (na) - not; तत् (tat) - that; सन्तापयन्ति (santāpayanti) - burn; अपि (api) - even; यत् (yat) - which; च (ca) - and; स्वयं (svayaṃ) - itself; नतं (nataṃ) - bent; दारु (dāru) - wood; न (na) - not; तत् (tat) - that; संनामयन्ति (saṃnāmayanti) - bend; अपि (api) - even;]
(That which is unheated does not bow, even if they burn it; and wood that is itself bent, they do not bend, even if they try.)
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॥
etayopamayā dhīraḥ saṁnameta balīyase। indrāya sa praṇamate namate yo balīyase ॥5-34-35॥
[एतया (etayā) - by this; उपमया (upamayā) - comparison; धीरः (dhīraḥ) - wise one; संनमेत (saṁnameta) - should bow; बलीयसे (balīyase) - to the stronger; इन्द्राय (indrāya) - to Indra; स (sa) - he; प्रणमते (praṇamate) - bows; नमते (namate) - bows; यः (yaḥ) - who; बलीयसे (balīyase) - to the stronger;]
(By this comparison, the wise one should bow to the stronger. He bows to Indra, who bows to the stronger.)
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॥
parjanyanāthāḥ paśavo rājāno mitrabāndhavāḥ। patayo bāndhavāḥ strīṇāṃ brāhmaṇā vedabāndhavāḥ ॥5-34-36॥
[पर्जन्यनाथाः (parjanyanāthāḥ) - lords of rain; पशवः (paśavaḥ) - animals; राजानः (rājānaḥ) - kings; मित्रबान्धवाः (mitrabāndhavāḥ) - friends and relatives; पतयः (patayaḥ) - husbands; बान्धवाः (bāndhavāḥ) - relatives; स्त्रीणाम् (strīṇām) - of women; ब्राह्मणाः (brāhmaṇāḥ) - Brahmins; वेदबान्धवाः (vedabāndhavāḥ) - related to the Vedas;]
(Lords of rain are animals, kings are friends and relatives. Husbands are relatives of women, Brahmins are related to the Vedas.)
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॥
satyena rakṣyate dharmo vidyā yogena rakṣyate। mṛjayā rakṣyate rūpaṃ kulaṃ vṛttena rakṣyate ॥5-34-37॥
[सत्येन (satyena) - by truth; रक्ष्यते (rakṣyate) - is protected; धर्मः (dharmaḥ) - righteousness; विद्या (vidyā) - knowledge; योगेन (yogena) - by discipline; रक्ष्यते (rakṣyate) - is protected; मृजया (mṛjayā) - by cleanliness; रक्ष्यते (rakṣyate) - is protected; रूपम् (rūpam) - beauty; कुलम् (kulam) - family; वृत्तेन (vṛttena) - by conduct; रक्ष्यते (rakṣyate) - is protected;]
(By truth, righteousness is protected; by discipline, knowledge is protected. By cleanliness, beauty is protected; by conduct, family is protected.)
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॥
mānena rakṣyate dhānyamaśvān rakṣaty anukramaḥ। abhīkṣṇadarśanād gāvaḥ striyo rakṣyāḥ kucelataḥ ॥5-34-38॥
[मानेन (mānena) - by measure; रक्ष्यते (rakṣyate) - is protected; धान्यम् (dhānyam) - grain; अश्वान् (aśvān) - horses; रक्षति (rakṣati) - protects; अनुक्रमः (anukramaḥ) - order; अभीक्ष्णदर्शनात् (abhīkṣṇadarśanāt) - by frequent inspection; गावः (gāvaḥ) - cows; स्त्रियः (striyaḥ) - women; रक्ष्याः (rakṣyāḥ) - should be protected; कुचेलतः (kucelataḥ) - from bad clothes;]
(Grain is protected by measure, horses by order; cows by frequent inspection, women should be protected from bad clothes.)
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॥
na kulaṃ vṛttahīnasya pramāṇamiti me matiḥ। antyeṣvapi hi jātānāṃ vṛttameva viśiṣyate ॥5-34-39॥
[न (na) - not; कुलं (kulaṃ) - family; वृत्तहीनस्य (vṛttahīnasya) - of one devoid of conduct; प्रमाणम् (pramāṇam) - standard; इति (iti) - thus; मे (me) - my; मतिः (matiḥ) - opinion; अन्त्येषु (antyeṣu) - among the lowest; अपि (api) - even; हि (hi) - indeed; जातानां (jātānāṃ) - of the born; वृत्तमेव (vṛttameva) - conduct alone; विशिष्यते (viśiṣyate) - is distinguished;]
(Family is not the standard of one devoid of conduct, thus is my opinion. Even among the lowest born, conduct alone is distinguished.)
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॥
ya īrṣyuḥ paravitteṣu rūpe vīrye kulānvaye। sukhe saubhāgyasatkāre tasya vyādhiranantakaḥ ॥5-34-40॥
[य (ya) - who; ईर्ष्युः (īrṣyuḥ) - jealous; परवित्तेषु (paravitteṣu) - in others' wealth; रूपे (rūpe) - in beauty; वीर्ये (vīrye) - in strength; कुलान्वये (kulānvaye) - in noble lineage; सुखे (sukhe) - in happiness; सौभाग्यसत्कारे (saubhāgyasatkāre) - in good fortune and respect; तस्य (tasya) - his; व्याधिः (vyādhiḥ) - disease; अनन्तकः (anantakaḥ) - endless;]
(Who is jealous of others' wealth, beauty, strength, noble lineage, happiness, good fortune, and respect, his disease is endless.)
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॥
akāryakaraṇādbhītaḥ kāryāṇāṃ ca vivarjanāt। akāle mantrabhedācca yena mādyenna tatpibet ॥5-34-41॥
[अकार्यकरणात् (akāryakaraṇāt) - from doing what should not be done; भीतः (bhītaḥ) - afraid; कार्याणां (kāryāṇāṃ) - of duties; च (ca) - and; विवर्जनात् (vivarjanāt) - from avoiding; अकाले (akāle) - at the wrong time; मन्त्रभेदात् (mantrabhedāt) - from revealing secrets; च (ca) - and; येन (yena) - by which; माद्येत् (mādye) - one becomes intoxicated; न (na) - not; तत् (tat) - that; पिबेत् (pibet) - should drink;]
(Afraid of doing what should not be done, and from avoiding duties; at the wrong time, from revealing secrets, and by which one becomes intoxicated, that should not be drunk.)
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॥
vidyāmado dhanamadastṛtīyo'bhijano madaḥ। ete madāvaliptānāmeta eva satāṃ damāḥ ॥5-34-42॥
[विद्या (vidyā) - knowledge; मदः (madaḥ) - pride; धन (dhana) - wealth; मदः (madaḥ) - pride; तृतीयः (tṛtīyaḥ) - third; अभिजनः (abhijanaḥ) - noble birth; मदः (madaḥ) - pride; एते (ete) - these; मदावलिप्तानाम् (madāvaliptānām) - of the arrogant; एते (ete) - these; एव (eva) - indeed; सताम् (satām) - of the good; दमाः (damāḥ) - restraints;]
(The pride of knowledge, the pride of wealth, and third, the pride of noble birth; these are indeed the restraints of the arrogant and of the good.)
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॥
asanto'bhyarthitāḥ sadbhiḥ kiñcitkāryaṃ kadācana। manyante santamātmānamasantamapi viśrutam ॥5-34-43॥
[असन्तः (asantaḥ) - non-virtuous; अभ्यर्थिताः (abhyarthitāḥ) - requested; सद्भिः (sadbhiḥ) - by the virtuous; किञ्चित् (kiñcit) - some; कार्यं (kāryaṃ) - task; कदाचन (kadācana) - ever; मन्यन्ते (manyante) - consider; सन्तम् (santam) - virtuous; आत्मानम् (ātmānam) - themselves; असन्तम् (asantam) - non-virtuous; अपि (api) - even; विश्रुतम् (viśrutam) - famous;]
(The non-virtuous, when requested by the virtuous for some task, ever consider themselves as virtuous, even if they are known as non-virtuous.)
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॥
gatirātmavatāṃ santaḥ santa eva satāṃ gatiḥ। asatāṃ ca gatiḥ santo na tvasantaḥ satāṃ gatiḥ ॥5-34-44॥
[गतिः (gatiḥ) - goal; आत्मवतां (ātmavatāṃ) - of the self-possessed; सन्तः (santaḥ) - saints; सन्तः (santaḥ) - saints; एव (eva) - indeed; सतां (satāṃ) - of the virtuous; गतिः (gatiḥ) - goal; असतां (asatāṃ) - of the non-virtuous; च (ca) - and; गतिः (gatiḥ) - goal; सन्तः (santaḥ) - saints; न (na) - not; तु (tu) - but; असन्तः (asantaḥ) - non-saints; सतां (satāṃ) - of the virtuous; गतिः (gatiḥ) - goal;]
(The saints are indeed the goal of the self-possessed; the saints are the goal of the virtuous. The saints are the goal of the non-virtuous, but the non-saints are not the goal of the virtuous.)
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॥
jitā sabhā vastravatā samāśā gomata jitā। adhvā jito yānavatā sarvaṁ śīlavatā jitam ॥5-34-45॥
[जिता (jitā) - conquered; सभा (sabhā) - assembly; वस्त्रवता (vastravatā) - by one with clothes; समाशा (samāśā) - with hope; गोमता (gomata) - with cattle; जिता (jitā) - conquered; अध्वा (adhvā) - path; जितः (jitaḥ) - conquered; यानवता (yānavatā) - by one with a vehicle; सर्वम् (sarvam) - everything; शीलवता (śīlavatā) - by one with character; जितम् (jitam) - conquered;]
(The assembly is conquered by one with clothes, with hope, with cattle. The path is conquered by one with a vehicle. Everything is conquered by one with character.)
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॥
śīlaṃ pradhānaṃ puruṣe tadyasyeha praṇaśyati। na tasya jīvitena'rtho na dhanena na bandhubhiḥ ॥5-34-46॥
[शीलं (śīlam) - character; प्रधानं (pradhānam) - is foremost; पुरुषे (puruṣe) - in a person; तत् (tat) - that; यस्य (yasya) - whose; इह (iha) - here; प्रणश्यति (praṇaśyati) - is lost; न (na) - not; तस्य (tasya) - his; जीवितेन (jīvitena) - with life; अर्थः (arthaḥ) - purpose; न (na) - not; धनेन (dhanena) - with wealth; न (na) - not; बन्धुभिः (bandhubhiḥ) - with relatives;]
(Character is foremost in a person; that which is lost here, neither life has purpose, nor wealth, nor relatives.)
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॥
āḍhyānāṃ māṃsaparamaṃ madhyānāṃ gorasottaram। lavaṇottaraṃ daridrāṇāṃ bhojanaṃ bharatarṣabha ॥5-34-47॥
[आढ्यानां (āḍhyānāṃ) - of the wealthy; मांसपरमं (māṃsaparamaṃ) - meat is best; मध्यानां (madhyānāṃ) - of the middle class; गोरसोत्तरम् (gorasottaram) - milk is superior; लवणोत्तरं (lavaṇottaraṃ) - salt is superior; दरिद्राणां (daridrāṇāṃ) - of the poor; भोजनं (bhojanaṃ) - food; भरतर्षभ (bharatarṣabha) - O best of the Bharatas;]
(For the wealthy, meat is best; for the middle class, milk is superior; for the poor, salt is superior, O best of the Bharatas.)
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॥
sampannataramevānaṃ daridrā bhuñjate sadā। kṣutsvādutāṃ janayati sā cāḍhyeṣu sudurlabhā ॥5-34-48॥
[सम्पन्नतरम् (sampannataram) - more abundant; एव (eva) - indeed; अन्नम् (annam) - food; दरिद्राः (daridrāḥ) - the poor; भुञ्जते (bhuñjate) - eat; सदा (sadā) - always; क्षुत् (kṣut) - hunger; स्वादुताम् (svādutām) - tastefulness; जनयति (janayati) - creates; सा (sā) - that; च (ca) - and; आढ्येषु (āḍhyeṣu) - among the rich; सुदुर्लभा (sudurlabhā) - very rare;]
(The poor always eat more abundant food. Hunger creates tastefulness, and that is very rare among the rich.)
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॥
prāyeṇa śrīmatāṃ loke bhoktuṃ śaktirna vidyate। daridrāṇāṃ tu rājendra api kāṣṭhaṃ hi jīryate ॥5-34-49॥
[प्रायेण (prāyeṇa) - generally; श्रीमतां (śrīmatāṃ) - of the wealthy; लोके (loke) - in the world; भोक्तुं (bhoktuṃ) - to enjoy; शक्तिः (śaktiḥ) - power; न (na) - not; विद्यते (vidyate) - exists; दरिद्राणां (daridrāṇāṃ) - of the poor; तु (tu) - but; राजेन्द्र (rājendra) - O king; अपि (api) - even; काष्ठं (kāṣṭhaṃ) - wood; हि (hi) - indeed; जीर्यते (jīryate) - decays;]
(Generally, in the world, the power to enjoy does not exist for the wealthy; but, O king, even wood indeed decays for the poor.)
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॥
avṛttirbhayamantyānāṃ madhyānāṃ maraṇādbhayam। uttamānāṃ tu martyānāmavamānātparaṃ bhayam ॥5-34-50॥
[अवृत्तिः (avṛttiḥ) - lack of livelihood; भयम् (bhayam) - fear; अन्त्यानां (antyānāṃ) - of the lowest; मध्यानां (madhyānāṃ) - of the middle; मरणात् (maraṇāt) - from death; भयम् (bhayam) - fear; उत्तमानां (uttamānāṃ) - of the highest; तु (tu) - but; मर्त्यानाम् (martyānām) - of mortals; अवमानात् (avamānāt) - from dishonor; परम् (param) - supreme; भयम् (bhayam) - fear;]
(For the lowest, lack of livelihood is fear; for the middle, fear is from death; but for the highest mortals, the supreme fear is from dishonor.)
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॥
aiśvaryamadapāpiṣṭhā madāḥ pānamadādayaḥ। aiśvaryamadamatto hi nāpatitvā vibudhyate ॥5-34-51॥
[ऐश्वर्यमदपापिष्ठा (aiśvaryamadapāpiṣṭhā) - most sinful due to the intoxication of power; मदाः (madāḥ) - intoxications; पानमदादयः (pānamadādayaḥ) - intoxications from drinking and others; ऐश्वर्यमदमत्तः (aiśvaryamadamattaḥ) - intoxicated by the pride of power; हि (hi) - indeed; न (na) - not; अपतित्वा (apatitvā) - without falling; विबुध्यते (vibudhyate) - becomes aware;]
(Most sinful due to the intoxication of power, intoxications from drinking and others. Indeed, one intoxicated by the pride of power does not become aware without falling.)
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॥
indriyairindriyārtheṣu vartamānairanigrahaiḥ। tairayaṃ tāpyate loko nakṣatrāṇi grahairiva ॥5-34-52॥
[इन्द्रियैः (indriyaiḥ) - by the senses; इन्द्रियार्थेषु (indriyārtheṣu) - in the objects of the senses; वर्तमानैः (vartamānaiḥ) - being engaged; अनिग्रहैः (anigrahaiḥ) - without restraint; तैः (taiḥ) - by them; अयम् (ayam) - this; ताप्यते (tāpyate) - is tormented; लोकः (lokaḥ) - world; नक्षत्राणि (nakṣatrāṇi) - stars; ग्रहैः (grahaiḥ) - by the planets; इव (iva) - as;]
(By the senses, being engaged in the objects of the senses without restraint, this world is tormented by them, as the stars by the planets.)
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॥
yo jitaḥ pañcavargeṇa sahajenātmakarśinā। āpadastasya vardhante śuklapakṣa ivoḍurāṭ ॥5-34-53॥
[यः (yaḥ) - who; जितः (jitaḥ) - conquered; पञ्चवर्गेण (pañcavargeṇa) - by the five groups; सहजेन (sahajena) - by nature; आत्म (ātma) - self; कर्शिना (karśinā) - by the emaciator; आपदः (āpadāḥ) - calamities; तस्य (tasya) - his; वर्धन्ते (vardhante) - increase; शुक्लपक्षः (śuklapakṣaḥ) - bright fortnight; इव (iva) - like; उडुराट् (uḍurāṭ) - moon;]
(He who is conquered by the five groups by nature, his calamities increase like the moon in the bright fortnight.)
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॥
avijitya ya ātmānam amātyān vijigīṣate। amitrān vājitāmātyaḥ so'vaśaḥ parihīyate ॥5-34-54॥
[अविजित्य (avijitya) - without conquering; यः (yaḥ) - who; आत्मानम् (ātmānam) - self; अमात्यान् (amātyān) - ministers; विजिगीषते (vijigīṣate) - desires to conquer; अमित्रान् (amitrān) - enemies; वाजित (vājita) - having conquered; अमात्यः (amātyaḥ) - minister; सः (saḥ) - he; अवशः (avaśaḥ) - helpless; परिहीयते (parihīyate) - is defeated;]
(Without conquering oneself, he who desires to conquer ministers and enemies, having conquered ministers, he becomes helpless and is defeated.)
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॥
ātmānameva prathamaṃ deśarūpeṇa yo jayet। tato'mātyānamitrāṃśca na moghaṃ vijigīṣate ॥5-34-55॥
[आत्मानम् (ātmānam) - self; एव (eva) - only; प्रथमम् (prathamam) - first; देशरूपेण (deśarūpeṇa) - in the form of a country; यः (yaḥ) - who; जयेत् (jayet) - conquers; ततः (tataḥ) - then; अमात्यान् (amātyān) - ministers; अमित्रान् (amitrān) - enemies; च (ca) - and; न (na) - not; मोघम् (mogham) - in vain; विजिगीषते (vijigīṣate) - desires to conquer;]
(One who first conquers the self in the form of a country, then desires to conquer ministers and enemies not in vain.)
"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॥
vaśyendriyaṃ jitāmātyaṃ dhṛtadaṇḍaṃ vikāriṣu। parīkṣyakāriṇaṃ dhīramatyantaṃ śrīrniṣevate ॥5-34-56॥
[वश्येन्द्रियं (vaśyendriyaṃ) - one who has controlled the senses; जितामात्यं (jitāmātyaṃ) - one who has conquered the ministers; धृतदण्डं (dhṛtadaṇḍaṃ) - one who holds the rod of punishment; विकारिषु (vikāriṣu) - among the changeable; परीक्ष्यकारिणं (parīkṣyakāriṇaṃ) - one who acts after examination; धीरमत्यन्तं (dhīramatyantaṃ) - extremely wise; श्रीः (śrīḥ) - prosperity; निषेवते (niṣevate) - serves;]
(Prosperity serves one who has controlled the senses, conquered the ministers, holds the rod of punishment, acts after examination, and is extremely wise among the changeable.)
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॥
rathaḥ śarīraṃ puruṣasya rāja; nnātmā niyantendriyāṇyasya cāśvāḥ। tairapramattaḥ kuśalaḥ sadaśvai; rdāntaiḥ sukhaṃ yāti rathīva dhīraḥ ॥5-34-57॥
[रथः (rathaḥ) - chariot; शरीरं (śarīraṃ) - body; पुरुषस्य (puruṣasya) - of a person; राजन् (rājan) - O king; आत्मा (ātmā) - soul; नियन्ता (niyantā) - controller; इन्द्रियाणि (indriyāṇi) - senses; अस्य (asya) - of him; च (ca) - and; अश्वाः (aśvāḥ) - horses; तैः (taiḥ) - by them; अप्रमत्तः (apramattaḥ) - vigilant; कुशलः (kuśalaḥ) - skillful; सदश्वैः (sadaśvaiḥ) - with good horses; दान्तैः (dāntaiḥ) - well-controlled; सुखं (sukhaṃ) - comfortably; याति (yāti) - goes; रथी (rathī) - charioteer; इव (iva) - like; धीरः (dhīraḥ) - wise one;]
(The body is the chariot of a person, O king; the soul is the controller, and the senses are his horses. With them, the vigilant and skillful one, with good and well-controlled horses, goes comfortably like a wise charioteer.)
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॥
etānyanigṛhītāni vyāpādayitumapyalam। avidheyā ivādāntā hayāḥ pathi kusārathim ॥5-34-58॥
[एतानि (etāni) - these; अनिगृहीतानि (anigṛhītāni) - uncontrolled; व्यापादयितुम् (vyāpādayitum) - to destroy; अपि (api) - even; अलम् (alam) - capable; अविधेया (avidheyā) - unrestrained; इव (iva) - like; अदान्ताः (adāntāḥ) - untamed; हयाः (hayāḥ) - horses; पथि (pathi) - on the path; कु (ku) - bad; सारथिम् (sārathim) - charioteer;]
(These uncontrolled ones are even capable of destroying, like unrestrained, untamed horses on the path with a bad charioteer.)
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॥
anarthamarthataḥ paśyannarthaṃ caivāpyanarthataḥ। indriyaiḥ prasṛto bālaḥ suduḥkhaṃ manyate sukham ॥5-34-59॥
[अनर्थम् (anartham) - non-value; अर्थतः (arthataḥ) - as value; पश्यन् (paśyan) - seeing; अर्थम् (artham) - value; च (ca) - and; एव (eva) - indeed; अपि (api) - also; अनर्थतः (anarthataḥ) - as non-value; इन्द्रियैः (indriyaiḥ) - by senses; प्रसृतः (prasṛtaḥ) - engaged; बालः (bālaḥ) - child; सुदुःखम् (suduḥkham) - great sorrow; मन्यते (manyate) - considers; सुखम् (sukham) - happiness;]
(Seeing non-value as value and value also as non-value, a child engaged by senses considers great sorrow as happiness.)
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॥
dharmārthau yaḥ parityajya syādindriyavaśānugaḥ। śrīprāṇadhanadārebhyaḥ kṣipraṃ sa parihīyate ॥5-34-60॥
[धर्मार्थौ (dharmārthau) - duty and wealth; यः (yaḥ) - who; परित्यज्य (parityajya) - abandoning; स्यात् (syāt) - becomes; इन्द्रियवशानुगः (indriyavaśānugaḥ) - under the sway of senses; श्रीप्राणधनदारेभ्यः (śrīprāṇadhanadārebhyaḥ) - from prosperity, life, wealth, and wife; क्षिप्रं (kṣipraṃ) - quickly; सः (saḥ) - he; परिहीयते (parihīyate) - is deprived.;]
(He who, abandoning duty and wealth, becomes under the sway of senses, is quickly deprived of prosperity, life, wealth, and wife.)
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॥
arthānām īśvaro yaḥ syād indriyāṇām anīśvaraḥ। indriyāṇām anaiśvaryād aiśvaryād bhraśyate hi saḥ ॥5-34-61॥
[अर्थानाम् (arthānām) - of wealth; ईश्वरः (īśvaraḥ) - lord; यः (yaḥ) - who; स्यात् (syāt) - may be; इन्द्रियाणाम् (indriyāṇām) - of the senses; अनीश्वरः (anīśvaraḥ) - not lord; इन्द्रियाणाम् (indriyāṇām) - of the senses; अनैश्वर्यात् (anaiśvaryāt) - due to lack of lordship; ऐश्वर्यात् (aiśvaryāt) - due to lordship; भ्रश्यते (bhraśyate) - falls; हि (hi) - indeed; सः (saḥ) - he;]
(He who may be the lord of wealth but not of the senses, indeed falls from lordship due to lack of control over the senses.)
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॥
ātmanātmānamanvicchenmanobuddhīndriyairyataiḥ। ātmaiva hyātmano bandhuraatmaiva ripurātmanaḥ ॥5-34-62॥
[आत्मना (ātmanā) - by the self; आत्मानम् (ātmānam) - the self; अन्विच्छेत् (anvicchet) - should seek; मनो (mano) - mind; बुद्धि (buddhi) - intellect; इन्द्रियैः (indriyaiḥ) - senses; यतैः (yataiḥ) - controlled; आत्मा (ātmā) - the self; एव (eva) - indeed; हि (hi) - for; आत्मनः (ātmanaḥ) - of the self; बन्धुः (bandhuḥ) - friend; आत्मा (ātmā) - the self; एव (eva) - indeed; रिपुः (ripuḥ) - enemy; आत्मनः (ātmanah) - of the self;]
(By the self, one should seek the self with mind, intellect, and senses controlled. For the self is indeed the friend of the self, and the self is indeed the enemy of the self.)
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॥
kṣudrākṣeṇeva jālena jhaṣāvapihitāvubhau। kāmaśca rājankrodhaśca tau prajñānaṃ vilumpataḥ ॥5-34-63॥
[क्षुद्राक्षेण (kṣudrākṣeṇa) - by a small-eyed net; इव (iva) - like; जालेन (jālena) - by a net; झषौ (jhaṣau) - the two fish; अपिहितौ (apihitau) - covered; उभौ (ubhau) - both; कामः (kāmaḥ) - desire; च (ca) - and; राजन् (rājan) - O king; क्रोधः (krodhaḥ) - anger; च (ca) - and; तौ (tau) - those two; प्रज्ञानम् (prajñānam) - wisdom; विलुम्पतः (vilumpataḥ) - plunder.;]
(Like two fish covered by a small-eyed net, both desire and anger, O king, plunder wisdom.)
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॥
samavekṣyeha dharmārthau sambhārānyo'dhigacchati। sa vai sambhṛtasambhāraḥ satataṃ sukhamedhate ॥5-34-64॥
[समवेक्ष्य (samavekṣya) - having considered; इह (iha) - here; धर्मार्थौ (dharmārthau) - dharma and artha; सम्भारान् (sambhārān) - resources; यः (yaḥ) - who; अधिगच्छति (adhigacchati) - obtains; सः (saḥ) - he; वै (vai) - indeed; सम्भृत (sambhṛta) - well-collected; सम्भारः (sambhāraḥ) - resources; सततं (satatam) - always; सुखम् (sukham) - happiness; एधते (edhate) - grows;]
(Having considered dharma and artha here, he who obtains resources, indeed, with well-collected resources, always grows in happiness.)
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॥
yaḥ pañcābhyantarāñśatrūnavijitya matikṣayān। jigīṣati ripūnanyānripavo'bhibhavanti tam ॥5-34-65॥
[यः (yaḥ) - who; पञ्च (pañca) - five; अभ्यन्तरान् (abhyantarān) - internal; शत्रून् (śatrūn) - enemies; अविजित्य (avijitya) - without conquering; मतिक्षयान् (matikṣayān) - diminished wisdom; जिगीषति (jigīṣati) - desires to conquer; रिपून् (ripūn) - enemies; अन्यान् (anyān) - other; रिपवः (ripavaḥ) - enemies; अभिभवन्ति (abhibhavanti) - overcome; तम् (tam) - him;]
(Who, without conquering the five internal enemies and with diminished wisdom, desires to conquer other enemies, those enemies overcome him.)
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॥
dṛśyante hi durātmāno vadhyamānāḥ svakarmabhiḥ। indriyāṇāmanīśatvādrājāno rājyavibhramaiḥ ॥5-34-66॥
[दृश्यन्ते (dṛśyante) - are seen; हि (hi) - indeed; दुरात्मानः (durātmānaḥ) - wicked people; वध्यमानाः (vadhyamānāḥ) - being destroyed; स्वकर्मभिः (svakarmabhiḥ) - by their own actions; इन्द्रियाणाम् (indriyāṇām) - of the senses; अनीशत्वात् (anīśatvāt) - due to lack of control; राजानः (rājānaḥ) - kings; राज्यविभ्रमैः (rājyavibhramaiḥ) - by the delusions of power;]
(Wicked people are indeed seen being destroyed by their own actions; kings, due to lack of control over the senses, by the delusions of power.)
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॥
asantyāgātpāpakṛtāmapāpāṃ; stulyo daṇḍaḥ spṛśate miśrabhāvāt। śuṣkeṇārdraṃ dahyate miśrabhāvā; ttasmātpāpaiḥ saha sandhiṃ na kuryāt ॥5-34-67॥
[असन्त्यागात् (asantyāgāt) - due to association with the non-existent; पापकृताम् (pāpakṛtām) - of the sinners; अपापां (apāpāṃ) - the sinless; स्तुल्यः (stulyaḥ) - equally; दण्डः (daṇḍaḥ) - punishment; स्पृशते (spṛśate) - touches; मिश्रभावात् (miśrabhāvāt) - due to association; शुष्केण (śuṣkeṇa) - by the dry; आर्द्रं (ārdraṃ) - the wet; दह्यते (dahyate) - is burnt; मिश्रभावात् (miśrabhāvāt) - due to association; तस्मात् (tasmāt) - therefore; पापैः (pāpaiḥ) - with sinners; सह (saha) - with; सन्धिं (sandhiṃ) - association; न (na) - not; कुर्यात् (kuryāt) - should make;]
(Due to association with the non-existent, the sinless is equally punished as the sinners. The wet is burnt by the dry due to association. Therefore, one should not associate with sinners.)
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॥
nijān utpatataḥ śatrūn pañca pañca prayojanān। yo mohān na nigṛhṇāti tam āpad grasate naram ॥5-34-68॥
[निजान् (nijān) - own; उत्पततः (utpatataḥ) - arising; शत्रून् (śatrūn) - enemies; पञ्च (pañca) - five; पञ्चप्रयोजनान् (pañca prayojanān) - five purposes; यः (yaḥ) - who; मोहात् (mohāt) - out of delusion; न (na) - not; निगृह्णाति (nigṛhṇāti) - restrains; तम् (tam) - him; आपत् (āpat) - calamity; ग्रसते (grasate) - devours; नरम् (naram) - man;]
(A man who does not restrain his own arising enemies and the five purposes out of delusion, calamity devours him.)
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॥
anasūyārjavaṃ śaucaṃ santoṣaḥ priyavāditā। damaḥ satyamanāyāso na bhavanti durātmanām ॥5-34-69॥
[अनसूया (anasūyā) - non-envy; आर्जवं (ārjavaṃ) - straightforwardness; शौचं (śaucaṃ) - purity; सन्तोषः (santoṣaḥ) - contentment; प्रियवादिता (priyavāditā) - pleasant speech; दमः (damaḥ) - self-control; सत्यम् (satyam) - truthfulness; अनायासः (anāyāsaḥ) - effortlessness; न (na) - not; भवन्ति (bhavanti) - are; दुरात्मनाम् (durātmanām) - of wicked souls;]
(Non-envy, straightforwardness, purity, contentment, pleasant speech, self-control, truthfulness, and effortlessness are not found in wicked souls.)
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॥
ātmajñāmanāyāsastitikṣā dharmanityatā। vākcaiva guptā dānaṃ ca naitānyantyeṣu bhārata ॥5-34-70॥
[आत्मज्ञानम् (ātmajñānam) - self-knowledge; अनायासः (anāyāsaḥ) - effortlessness; तितिक्षा (titikṣā) - forbearance; धर्मनित्यता (dharmanityatā) - constancy in righteousness; वाक् (vāk) - speech; च (ca) - and; एव (eva) - indeed; गुप्ता (guptā) - protected; दानम् (dānam) - charity; च (ca) - and; न (na) - not; एतानि (etāni) - these; अन्त्येषु (antyeṣu) - in the end; भारत (bhārata) - O Bhārata;]
(Self-knowledge, effortlessness, forbearance, constancy in righteousness, speech indeed protected, and charity — these do not end, O Bhārata.)
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॥
ākrośaparivādābhyāṁ vihiṁsantyabudhā budhān। vaktā pāpamupādatte kṣamamāṇo vimucyate ॥5-34-71॥
[आक्रोश (ākrośa) - abuse; परिवादाभ्यां (parivādābhyāṁ) - and slander; विहिंसन्ति (vihiṁsanti) - harm; अबुधा (abudhā) - ignorant people; बुधान् (budhān) - wise ones; वक्ता (vaktā) - speaker; पापम् (pāpam) - sin; उपादत्ते (upādatte) - acquires; क्षममाणः (kṣamamāṇaḥ) - one who forgives; विमुच्यते (vimucyate) - is liberated;]
(Ignorant people harm the wise ones through abuse and slander. The speaker acquires sin, but the one who forgives is liberated.)
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॥
hiṁsā balamasādhūnāṁ rājñāṁ daṇḍavidhirbalam। śuśrūṣā tu balaṁ strīṇāṁ kṣamā guṇavatāṁ balam ॥5-34-72॥
[हिंसा (hiṁsā) - violence; बलम् (balam) - strength; असाधूनां (asādhūnāṁ) - of the wicked; राज्ञां (rājñāṁ) - of kings; दण्डविधिः (daṇḍavidhiḥ) - punishment; बलम् (balam) - strength; शुश्रूषा (śuśrūṣā) - service; तु (tu) - but; बलम् (balam) - strength; स्त्रीणां (strīṇāṁ) - of women; क्षमा (kṣamā) - forgiveness; गुणवतां (guṇavatāṁ) - of the virtuous; बलम् (balam) - strength;]
(Violence is the strength of the wicked; punishment is the strength of kings; service is the strength of women; forgiveness is the strength of the virtuous.)
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॥
vāksaṃyamo hi nṛpate suduṣkaratamo mataḥ। arthavacca vicitraṃ ca na śakyaṃ bahu bhāṣitum ॥5-34-73॥
[वाक्संयमः (vāksaṃyamaḥ) - control of speech; हि (hi) - indeed; नृपते (nṛpate) - O king; सुदुष्करतमः (suduṣkaratamaḥ) - most difficult; मतः (mataḥ) - considered; अर्थवत् (arthavat) - meaningful; च (ca) - and; विचित्रं (vicitraṃ) - varied; च (ca) - and; न (na) - not; शक्यं (śakyaṃ) - possible; बहु (bahu) - much; भाषितुम् (bhāṣitum) - to speak;]
(Indeed, O king, control of speech is considered most difficult; it is meaningful and varied, and it is not possible to speak much.)
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॥
abhyāvahati kalyāṇaṃ vividhā vāksubhāṣitā। saiva durbhāṣitā rājannanarthāyopapadyate ॥5-34-74॥
[अभ्यावहति (abhyāvahati) - brings; कल्याणं (kalyāṇaṃ) - auspiciousness; विविधा (vividhā) - various; वाक् (vāk) - speech; सुभाषिता (subhāṣitā) - well-spoken; सा (sā) - that; एव (eva) - indeed; दुर्भाषिता (durbhāṣitā) - ill-spoken; राजन् (rājan) - O king; अनर्थाय (anarthāya) - to harm; उपपद्यते (upapadyate) - leads;]
(Various well-spoken words bring auspiciousness; that same ill-spoken speech, O king, leads to harm.)
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॥
saṁrohati śarairviddhaṁ vanaṁ paraśunā hatam। vācā duruktaṁ bībhatsaṁ na saṁrohati vākkṣatam ॥5-34-75॥
[संरोहति (saṁrohati) - heals; शरैः (śaraiḥ) - by arrows; विद्धम् (viddham) - pierced; वनम् (vanam) - forest; परशुना (paraśunā) - by axe; हतम् (hatam) - cut; वाचा (vācā) - by words; दुरुक्तम् (duruktam) - harsh; बीभत्सम् (bībhatsam) - horrible; न (na) - not; संरोहति (saṁrohati) - heals; वाक्क्षतम् (vākkṣatam) - verbal wound;]
(A forest pierced by arrows and cut by an axe heals, but a horrible verbal wound caused by harsh words does not heal.)
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॥
karṇinālīkanārācā nirharanti śarīrataḥ। vākṣalyastu na nirhartuṃ śakyo hṛdiśayo hi saḥ ॥5-34-76॥
[कर्णिनालीकनाराचा (karṇinālīkanārācā) - arrows piercing the ears; निर्हरन्ति (nirharanti) - remove; शरीरतः (śarīrataḥ) - from the body; वाक्षल्यः (vākṣalyaḥ) - affection; तु (tu) - but; न (na) - not; निर्हर्तुम् (nirhartum) - to remove; शक्यः (śakyaḥ) - possible; हृदिशयः (hṛdiśayaḥ) - residing in the heart; हि (hi) - indeed; सः (saḥ) - he;]
(Arrows piercing the ears can be removed from the body, but affection residing in the heart cannot be removed.)
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॥
vāksāyakā vadanānniṣpatanti; yairāhataḥ śocati rātryahāni। parasya nāmarmasu te patanti; tānpaṇḍito nāvasṛjetpareṣu ॥5-34-77॥
[वाक्सायका (vāksāyakā) - word-arrows; वदनात् (vadanāt) - from the mouth; निष्पतन्ति (niṣpatanti) - emerge; यैः (yaiḥ) - by which; आहतः (āhataḥ) - struck; शोचति (śocati) - grieves; रात्रि (rātri) - night; अहानि (ahāni) - and days; परस्य (parasya) - of another; नामर्मसु (nāmarmasu) - in the vital points; ते (te) - they; पतन्ति (patanti) - fall; तान् (tān) - them; पण्डितः (paṇḍitaḥ) - a wise person; न (na) - not; आवसृजेत् (āvasṛjet) - should release; परेषु (pareṣu) - towards others;]
(Word-arrows emerge from the mouth; by which struck, one grieves for nights and days. They fall in the vital points of another; a wise person should not release them towards others.)
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॥
yasmai devāḥ prayacchanti puruṣāya parābhavam। buddhiṃ tasyāpakarṣanti so'pācīnani paśyati ॥5-34-78॥
[यस्मै (yasmai) - to whom; देवाः (devāḥ) - gods; प्रयच्छन्ति (prayacchanti) - grant; पुरुषाय (puruṣāya) - to a man; पराभवम् (parābhavam) - defeat; बुद्धिं (buddhiṃ) - intellect; तस्य (tasya) - his; अपकर्षन्ति (apakārṣanti) - withdraw; सः (saḥ) - he; अपाचीनानि (apācīnani) - backward; पश्यति (paśyati) - sees;]
(To whom the gods grant defeat, they withdraw his intellect; he sees backward.)
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॥
buddhau kaluṣabhūtāyāṃ vināśe pratyupasthite। anayo nayasaṅkāśo hṛdayānnāpasarpati ॥5-34-79॥
[बुद्धौ (buddhau) - in the intellect; कलुषभूतायां (kaluṣabhūtāyāṃ) - when tainted; विनाशे (vināśe) - destruction; प्रत्युपस्थिते (pratyupasthite) - imminent; अनयोः (anayoḥ) - of these two; नयसङ्काशः (nayasaṅkāśaḥ) - like a policy; हृदयात् (hṛdayāt) - from the heart; न (na) - not; अपसर्पति (apasarpati) - departs;]
(In the intellect, when tainted, with destruction imminent, like a policy of these two, does not depart from the heart.)
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॥
seyaṁ buddhiḥ parītā te putrāṇāṁ tava bhārata। pāṇḍavānāṁ virodhena na caināmavabudhyase ॥5-34-80॥
[सा (sā) - this; इयम् (iyam) - this; बुद्धिः (buddhiḥ) - intelligence; परीता (parītā) - surrounded; ते (te) - your; पुत्राणाम् (putrāṇām) - sons; तव (tava) - your; भारत (bhārata) - O Bharata; पाण्डवानाम् (pāṇḍavānām) - of the Pandavas; विरोधेन (virodhena) - by opposition; न (na) - not; च (ca) - and; एनाम् (enām) - this; अवबुध्यसे (avabudhyase) - you understand;]
(This intelligence of your sons, O Bharata, is surrounded by opposition to the Pandavas, and you do not understand this.)
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॥
rājā lakṣaṇasampannastrailokyasyāpi yo bhavet। śiṣyaste śāsitā so'stu dhṛtarāṣṭra yudhiṣṭhiraḥ ॥5-34-81॥
[राजा (rājā) - king; लक्षणसम्पन्नः (lakṣaṇasampannaḥ) - endowed with qualities; त्रैलोक्यस्य (trailokyasya) - of the three worlds; अपि (api) - even; यः (yaḥ) - who; भवेत् (bhavet) - may be; शिष्यः (śiṣyaḥ) - disciple; ते (te) - your; शासिता (śāsitā) - ruler; सः (saḥ) - he; अस्तु (astu) - may be; धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; युधिष्ठिरः (yudhiṣṭhiraḥ) - Yudhishthira;]
(The king, who may be endowed with qualities of the three worlds, may be your disciple and ruler, O Dhritarashtra, Yudhishthira.)
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॥
atīva sarvānputrāṃste bhāgadheyapuraskṛtaḥ। tejasā prajñayā caiva yukto dharmārthatattvavit ॥5-34-82॥
[अतीव (atīva) - extremely; सर्वान् (sarvān) - all; पुत्रान् (putrān) - sons; ते (te) - your; भागधेय (bhāgadheya) - fortune; पुरस्कृतः (puraskṛtaḥ) - endowed; तेजसा (tejasā) - with brilliance; प्रज्ञया (prajñayā) - with wisdom; च (ca) - and; एव (eva) - indeed; युक्तः (yuktaḥ) - endowed; धर्म (dharma) - righteousness; अर्थ (artha) - wealth; तत्त्ववित् (tattvavit) - knower of principles;]
(Extremely endowed with fortune, your sons, endowed with brilliance and wisdom, indeed, are knowers of the principles of righteousness and wealth.)
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॥
ānṛśaṁsyād anukrośād yo'sau dharmabhṛtāṁ varaḥ। gauravāt tava rājendra bahūn kleśāṁs titikṣati ॥5-34-83॥
[आनृशंस्यात् (ānṛśaṁsyāt) - from compassion; अनुक्रोशात् (anukrośāt) - from empathy; यः (yaḥ) - who; असौ (asau) - that; धर्मभृताम् (dharmabhṛtām) - of the upholders of dharma; वरः (varaḥ) - the best; गौरवात् (gauravāt) - out of respect; तव (tava) - your; राजेन्द्र (rājendra) - O king; बहून् (bahūn) - many; क्लेशान् (kleśān) - sufferings; तितिक्षति (titikṣati) - endures;]
(From compassion and empathy, that best of the upholders of dharma, out of respect for you, O king, endures many sufferings.)
Out of compassion and empathy, the best among the upholders of dharma endures many sufferings out of respect for you, O King.
