05.034
dhṛtarāṣṭra uvāca॥
Dhritarashtra spoke:
jāgrato dahyamānasya yatkāryamanupaśyasi। tadbrūhi tvaṃ hi nastāta dharmārthakuśalaḥ śuciḥ ॥5-34-1॥
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.
tvaṁ māṁ yathāvadvidura praśādhi; prajñāpūrvaṁ sarvamajātaśatroḥ। yanmanyase pathyamadīnasattva; śreyaskaraṁ brūhi tadvai kurūṇām ॥5-34-2॥
Vidura, please guide me wisely as you see fit, for the benefit and well-being of the Kurus.
pāpāśaṅkī pāpamevānupaśya; npṛcchāmi tvāṃ vyākulenātmanāham। kave tanme brūhi sarvaṃ yathāva; nmanīṣitaṃ sarvamajātaśatroḥ ॥5-34-3॥
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.
vidura uvāca॥
Vidura spoke:
śubhaṁ vā yadi vā pāpaṁ dveṣyaṁ vā yadi vā priyam। apṛṣṭastasya tadbrūyādyasya necchetparābhavam ॥5-34-4॥
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.
tasmād vakṣyāmi te rājan bhavam icchan kurūn prati। vacaḥ śreyaskaraṃ dharmyaṃ bruvatas tan nibodha me ॥5-34-5॥
Therefore, O king, I will tell you words that are beneficial and righteous, desiring the welfare of the Kurus. Please understand them.
mithyopetāni karmāṇi sidhyeyuryāni bhārata। anupāyaprayuktāni mā sma teṣu manaḥ kṛthāḥ ॥5-34-6॥
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.
tathaiva yogavihitaṁ na sidhyetkarma yannṛpa। upāyayuktaṁ medhāvī na tatra glapayanmanaḥ ॥5-34-7॥
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.
anubandhānavekṣeta sānubandheṣu karmasu। sampradhārya ca kurvīta na vegena samācaret ॥5-34-8॥
One should carefully consider the consequences of actions and deliberate before acting, rather than acting hastily.
anubandhaṁ ca samprekṣya vipākāṁścaiva karmaṇām। utthānamātmanaścaiva dhīraḥ kurvīta vā na vā ॥5-34-9॥
A wise person should consider the consequences and results of actions, as well as their own efforts, before deciding whether to act or not.
yaḥ pramāṇaṃ na jānāti sthāne vṛddhau tathā kṣaye। kośe janapade daṇḍe na sa rājye'vatiṣṭhate ॥5-34-10॥
A ruler who does not understand the proper measures in administration, growth, decline, treasury, governance, and justice cannot sustain his rule.
yastvetāni pramāṇāni yathoktānyanupaśyati। yukto dharmārthayorjñāne sa rājyamadhigacchati ॥5-34-11॥
He who observes these principles as stated, and is engaged in righteousness and knowledge, attains the kingdom.
na rājyaṃ prāptamityeva vartitavyamasāmpratam। śriyaṃ hyavinayo hanti jarā rūpamivotamam ॥5-34-12॥
One should not govern a kingdom as if it is outdated. Immodesty indeed destroys prosperity just as old age diminishes even the finest beauty.
bhakṣyottamapraticchannaṃ matsyo baḍiśamāyasam। rūpābhipātī grasate nānubandhamavekṣate ॥5-34-13॥
The fish, attracted by the appearance of excellent bait, swallows the iron hook without considering the consequences.
yacchakyaṃ grasituṃ grasyaṃ grastaṃ pariṇamecca yat। hitaṃ ca pariṇāme yattadadyaṃ bhūtimicchatā ॥5-34-14॥
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.
vanaspaterapakvāni phalāni pracinoti yaḥ। sa nāpnoti rasaṃ tebhyo bījaṃ cāsya vinaśyati ॥5-34-15॥
He who gathers unripe fruits from the tree neither obtains their juice nor preserves his seed, leading to loss.
yastu pakvamupādatte kāle pariṇataṃ phalam। phalādrasaṃ sa labhate bījāccaiva phalaṃ punaḥ ॥5-34-16॥
He who takes the ripe fruit at the right time gains its juice and also gets fruit again from the seed.
yathā madhu samādatte rakṣanpuṣpāṇi ṣaṭpadaḥ। tadvadarthānmanuṣyebhya ādadyaadavihiṁsayā ॥5-34-17॥
Just as a bee collects honey without harming the flowers, one should gather wealth from others without causing harm.
puṣpaṃ puṣpaṃ vicinvīta mūlacchedaṃ na kārayet। mālākāra ivārāme na yathāṅgārakārakaḥ ॥5-34-18॥
One should collect flowers without uprooting the plants, just as a gardener does in a garden, unlike a charcoal maker who uproots trees.
kiṁ nu me syādidaṁ kṛtvā kiṁ nu me syādakurvataḥ। iti karmāṇi sañcintya kuryādvā puruṣo na vā ॥5-34-19॥
A person should contemplate what would be the result of doing or not doing an action and then decide whether to act or not.
anārabhyā bhavantyarthāḥ kecinnityaṃ tathāgatāḥ। kṛtaḥ puruṣakāro'pi bhavedyeṣu nirarthakaḥ ॥5-34-20॥
Some purposes, without even beginning, always come to an end. Even the efforts made may become useless in such cases.
kāṁścidarthānnaraḥ prājño laghumūlānmahāphalān। kṣipramārabhate kartuṁ na vighnayati tādṛśān ॥5-34-21॥
A wise person promptly undertakes tasks that are easy to start and yield significant results, without hindrance.
ṛju paśyati yaḥ sarvaṃ cakṣuṣānupibanniva। āsīnamapi tūṣṇīkamanurajyanti taṃ prajāḥ ॥5-34-22॥
The one who perceives everything clearly, as if absorbing it through his eyes. Even when he sits silently, the people are drawn to him.
cakṣuṣā manasā vācā karmaṇā ca caturvidham। prasādayati lokaṃ yaḥ taṃ loko'nuprasīdati ॥5-34-23॥
One who pleases the world through the fourfold means of eye, mind, speech, and action, the world in turn becomes pleased with him.
yasmāt trasyanti bhūtāni mṛgavyādhān mṛgā iva। sāgarāntām api mahīṃ labdhvā sa parihīyate ॥5-34-24॥
Creatures tremble before him as deer do before a hunter; even after gaining the earth bounded by the ocean, he diminishes.
pitṛpaitāmahaṃ rājyaṃ prāptavānsvena tejasā। vāyurabhramivāsādya bhraṃśayatyanaye sthitaḥ ॥5-34-25॥
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.
dharmamācarato rājñaḥ sadbhiścaritamāditaḥ। vasudhā vasusampūrṇā vardhate bhūtivardhanī ॥5-34-26॥
When the king practices righteousness from the beginning, conducted by the virtuous, the earth, full of wealth, prospers and enhances prosperity.
atha santyajato dharmamadharmaṃ cānutiṣṭhataḥ। pratisaṃveṣṭate bhūmiragnau carmāhitaṃ yathā ॥5-34-27॥
Then, when one abandons righteousness and practices unrighteousness, it is as if the earth wraps around like skin placed in fire.
ya eva yatnaḥ kriyate pararāṣṭrāvamardane। sa eva yatnaḥ kartavyaḥ svarāṣṭraparipālane ॥5-34-28॥
The effort one puts into conquering foreign lands should equally be applied to safeguarding one's own nation.
dharmeṇa rājyaṃ vindeta dharmeṇa paripālayet। dharmamūlāṃ śriyaṃ prāpya na jahāti na hīyate ॥5-34-29॥
A kingdom should be acquired and governed through righteousness. Prosperity that is rooted in righteousness, once obtained, is neither abandoned nor diminished.
apyunmattātpralapato bālācca parisarpataḥ। sarvataḥ sāramādadyādaśmabhya iva kāñcanam ॥5-34-30॥
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.
suvyāhṛtāni sudhiyāṃ sukṛtāni tatastataḥ। sañcinvandhīra āsīta śilāhārī śilaṃ yathā ॥5-34-31॥
The wise person, like a stone-gatherer, collected well-spoken words and good deeds from various places.
gandhena gāvaḥ paśyanti vedaiḥ paśyanti brāhmaṇāḥ। cāraiḥ paśyanti rājānaścakṣurbhyāmitare janāḥ ॥5-34-32॥
Cows perceive through their sense of smell, Brahmins through the Vedas, kings through their spies, and other people through their eyes.
bhūyāṁsaṁ labhate kleśaṁ yā gaurbhavati durduhā। atha yā suduhā rājannaiva tāṁ vinayantyapi ॥5-34-33॥
A cow that becomes difficult to milk brings more suffering. However, O king, even a cow that is easy to milk is not restrained.
yadataptaṃ praṇamati na tatsantāpayantyapi। yacca svayaṃ nataṃ dāru na tatsaṃnāmayantyapi ॥5-34-34॥
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.
etayopamayā dhīraḥ saṁnameta balīyase। indrāya sa praṇamate namate yo balīyase ॥5-34-35॥
Through this analogy, the wise should submit to the more powerful. He bows to Indra, acknowledging the supremacy of the stronger.
parjanyanāthāḥ paśavo rājāno mitrabāndhavāḥ। patayo bāndhavāḥ strīṇāṃ brāhmaṇā vedabāndhavāḥ ॥5-34-36॥
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.
satyena rakṣyate dharmo vidyā yogena rakṣyate। mṛjayā rakṣyate rūpaṃ kulaṃ vṛttena rakṣyate ॥5-34-37॥
Righteousness is safeguarded by truth, knowledge by discipline. Cleanliness preserves beauty, and good conduct protects the family.
mānena rakṣyate dhānyamaśvān rakṣaty anukramaḥ। abhīkṣṇadarśanād gāvaḥ striyo rakṣyāḥ kucelataḥ ॥5-34-38॥
Grain is safeguarded by measurement, horses by systematic care; cows through regular observation, and women should be protected from wearing poor clothing.
na kulaṃ vṛttahīnasya pramāṇamiti me matiḥ। antyeṣvapi hi jātānāṃ vṛttameva viśiṣyate ॥5-34-39॥
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.
ya īrṣyuḥ paravitteṣu rūpe vīrye kulānvaye। sukhe saubhāgyasatkāre tasya vyādhiranantakaḥ ॥5-34-40॥
The one who harbors jealousy towards others' possessions, appearance, strength, noble heritage, happiness, and esteem, suffers from an endless affliction.
akāryakaraṇādbhītaḥ kāryāṇāṃ ca vivarjanāt। akāle mantrabhedācca yena mādyenna tatpibet ॥5-34-41॥
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.
vidyāmado dhanamadastṛtīyo'bhijano madaḥ। ete madāvaliptānāmeta eva satāṃ damāḥ ॥5-34-42॥
The pride arising from knowledge, wealth, and noble birth are the very restraints for both the arrogant and the virtuous.
asanto'bhyarthitāḥ sadbhiḥ kiñcitkāryaṃ kadācana। manyante santamātmānamasantamapi viśrutam ॥5-34-43॥
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.
gatirātmavatāṃ santaḥ santa eva satāṃ gatiḥ। asatāṃ ca gatiḥ santo na tvasantaḥ satāṃ gatiḥ ॥5-34-44॥
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.
jitā sabhā vastravatā samāśā gomata jitā। adhvā jito yānavatā sarvaṁ śīlavatā jitam ॥5-34-45॥
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.
śīlaṃ pradhānaṃ puruṣe tadyasyeha praṇaśyati। na tasya jīvitena'rtho na dhanena na bandhubhiḥ ॥5-34-46॥
Character is the most important quality in a person. If it is lost, then life, wealth, and relationships hold no value.
āḍhyānāṃ māṃsaparamaṃ madhyānāṃ gorasottaram। lavaṇottaraṃ daridrāṇāṃ bhojanaṃ bharatarṣabha ॥5-34-47॥
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.
sampannataramevānaṃ daridrā bhuñjate sadā। kṣutsvādutāṃ janayati sā cāḍhyeṣu sudurlabhā ॥5-34-48॥
The poor always find their food more satisfying. Hunger makes food taste better, and such satisfaction is rare among the wealthy.
prāyeṇa śrīmatāṃ loke bhoktuṃ śaktirna vidyate। daridrāṇāṃ tu rājendra api kāṣṭhaṃ hi jīryate ॥5-34-49॥
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.
avṛttirbhayamantyānāṃ madhyānāṃ maraṇādbhayam। uttamānāṃ tu martyānāmavamānātparaṃ bhayam ॥5-34-50॥
The lowest people fear lack of livelihood, the middle ones fear death, but the highest mortals fear dishonor the most.
aiśvaryamadapāpiṣṭhā madāḥ pānamadādayaḥ। aiśvaryamadamatto hi nāpatitvā vibudhyate ॥5-34-51॥
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.
indriyairindriyārtheṣu vartamānairanigrahaiḥ। tairayaṃ tāpyate loko nakṣatrāṇi grahairiva ॥5-34-52॥
The world is tormented by the senses being engaged in their objects without restraint, just as the stars are influenced by the planets.
yo jitaḥ pañcavargeṇa sahajenātmakarśinā। āpadastasya vardhante śuklapakṣa ivoḍurāṭ ॥5-34-53॥
The one who is naturally subdued by the five senses, his troubles grow like the waxing moon.
avijitya ya ātmānam amātyān vijigīṣate। amitrān vājitāmātyaḥ so'vaśaḥ parihīyate ॥5-34-54॥
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.
ātmānameva prathamaṃ deśarūpeṇa yo jayet। tato'mātyānamitrāṃśca na moghaṃ vijigīṣate ॥5-34-55॥
"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."
vaśyendriyaṃ jitāmātyaṃ dhṛtadaṇḍaṃ vikāriṣu। parīkṣyakāriṇaṃ dhīramatyantaṃ śrīrniṣevate ॥5-34-56॥
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.
rathaḥ śarīraṃ puruṣasya rāja; nnātmā niyantendriyāṇyasya cāśvāḥ। tairapramattaḥ kuśalaḥ sadaśvai; rdāntaiḥ sukhaṃ yāti rathīva dhīraḥ ॥5-34-57॥
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.
etānyanigṛhītāni vyāpādayitumapyalam। avidheyā ivādāntā hayāḥ pathi kusārathim ॥5-34-58॥
These uncontrolled forces are capable of causing destruction, much like untamed horses on a path when guided by an inept charioteer.
anarthamarthataḥ paśyannarthaṃ caivāpyanarthataḥ। indriyaiḥ prasṛto bālaḥ suduḥkhaṃ manyate sukham ॥5-34-59॥
A child, influenced by the senses, perceives what is worthless as valuable and what is valuable as worthless, mistaking great sorrow for happiness.
dharmārthau yaḥ parityajya syādindriyavaśānugaḥ। śrīprāṇadhanadārebhyaḥ kṣipraṃ sa parihīyate ॥5-34-60॥
A person who forsakes his duty and wealth to follow his senses will soon lose his prosperity, life, wealth, and wife.
arthānām īśvaro yaḥ syād indriyāṇām anīśvaraḥ। indriyāṇām anaiśvaryād aiśvaryād bhraśyate hi saḥ ॥5-34-61॥
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.
ātmanātmānamanvicchenmanobuddhīndriyairyataiḥ। ātmaiva hyātmano bandhuraatmaiva ripurātmanaḥ ॥5-34-62॥
One should seek to understand the self by controlling the mind, intellect, and senses. The self can be one's own friend or enemy.
kṣudrākṣeṇeva jālena jhaṣāvapihitāvubhau। kāmaśca rājankrodhaśca tau prajñānaṃ vilumpataḥ ॥5-34-63॥
O king, just as two fish are trapped by a small-eyed net, similarly, desire and anger trap and plunder one's wisdom.
samavekṣyeha dharmārthau sambhārānyo'dhigacchati। sa vai sambhṛtasambhāraḥ satataṃ sukhamedhate ॥5-34-64॥
By considering dharma and artha here, one who gathers resources wisely will always prosper in happiness.
yaḥ pañcābhyantarāñśatrūnavijitya matikṣayān। jigīṣati ripūnanyānripavo'bhibhavanti tam ॥5-34-65॥
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.
dṛśyante hi durātmāno vadhyamānāḥ svakarmabhiḥ। indriyāṇāmanīśatvādrājāno rājyavibhramaiḥ ॥5-34-66॥
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.
asantyāgātpāpakṛtāmapāpāṃ; stulyo daṇḍaḥ spṛśate miśrabhāvāt। śuṣkeṇārdraṃ dahyate miśrabhāvā; ttasmātpāpaiḥ saha sandhiṃ na kuryāt ॥5-34-67॥
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.
nijān utpatataḥ śatrūn pañca pañca prayojanān। yo mohān na nigṛhṇāti tam āpad grasate naram ॥5-34-68॥
A man who, out of delusion, fails to restrain his own arising enemies and the five purposes, is consumed by calamity.
anasūyārjavaṃ śaucaṃ santoṣaḥ priyavāditā। damaḥ satyamanāyāso na bhavanti durātmanām ॥5-34-69॥
Qualities such as non-envy, straightforwardness, purity, contentment, pleasant speech, self-control, truthfulness, and effortlessness are absent in wicked individuals.
ātmajñāmanāyāsastitikṣā dharmanityatā। vākcaiva guptā dānaṃ ca naitānyantyeṣu bhārata ॥5-34-70॥
O Bhārata, self-knowledge, effortlessness, forbearance, constancy in righteousness, protected speech, and charity are eternal and do not cease.
ākrośaparivādābhyāṁ vihiṁsantyabudhā budhān। vaktā pāpamupādatte kṣamamāṇo vimucyate ॥5-34-71॥
Ignorant people harm the wise through abuse and slander. The speaker incurs sin, but the forgiving one is freed.
hiṁsā balamasādhūnāṁ rājñāṁ daṇḍavidhirbalam। śuśrūṣā tu balaṁ strīṇāṁ kṣamā guṇavatāṁ balam ॥5-34-72॥
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.
vāksaṃyamo hi nṛpate suduṣkaratamo mataḥ। arthavacca vicitraṃ ca na śakyaṃ bahu bhāṣitum ॥5-34-73॥
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.
abhyāvahati kalyāṇaṃ vividhā vāksubhāṣitā। saiva durbhāṣitā rājannanarthāyopapadyate ॥5-34-74॥
Well-articulated speech brings prosperity, while poorly spoken words, O king, lead to misfortune.
saṁrohati śarairviddhaṁ vanaṁ paraśunā hatam। vācā duruktaṁ bībhatsaṁ na saṁrohati vākkṣatam ॥5-34-75॥
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.
karṇinālīkanārācā nirharanti śarīrataḥ। vākṣalyastu na nirhartuṃ śakyo hṛdiśayo hi saḥ ॥5-34-76॥
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.
vāksāyakā vadanānniṣpatanti; yairāhataḥ śocati rātryahāni। parasya nāmarmasu te patanti; tānpaṇḍito nāvasṛjetpareṣu ॥5-34-77॥
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.
yasmai devāḥ prayacchanti puruṣāya parābhavam। buddhiṃ tasyāpakarṣanti so'pācīnani paśyati ॥5-34-78॥
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.
buddhau kaluṣabhūtāyāṃ vināśe pratyupasthite। anayo nayasaṅkāśo hṛdayānnāpasarpati ॥5-34-79॥
When the intellect is tainted and destruction is imminent, the semblance of policy does not depart from the heart of these two.
seyaṁ buddhiḥ parītā te putrāṇāṁ tava bhārata। pāṇḍavānāṁ virodhena na caināmavabudhyase ॥5-34-80॥
O Bharata, your sons' intelligence is clouded by their opposition to the Pandavas, and you fail to see this.
rājā lakṣaṇasampannastrailokyasyāpi yo bhavet। śiṣyaste śāsitā so'stu dhṛtarāṣṭra yudhiṣṭhiraḥ ॥5-34-81॥
O Dhritarashtra, Yudhishthira, may the king, who is endowed with the qualities of the three worlds, be your disciple and ruler.
atīva sarvānputrāṃste bhāgadheyapuraskṛtaḥ। tejasā prajñayā caiva yukto dharmārthatattvavit ॥5-34-82॥
Your sons, extremely endowed with fortune, brilliance, and wisdom, are indeed well-versed in the principles of righteousness and wealth.
ānṛśaṁsyād anukrośād yo'sau dharmabhṛtāṁ varaḥ। gauravāt tava rājendra bahūn kleśāṁs titikṣati ॥5-34-83॥
Out of compassion and empathy, the best among the upholders of dharma endures many sufferings out of respect for you, O King.
