05.036
विदुर उवाच॥
vidura uvāca॥
[विदुर (vidura) - Vidura; उवाच (uvāca) - said;]
(Vidura said:)
Vidura spoke:
अत्रैवोदाहरन्तीममितिहासं पुरातनम्। आत्रेयस्य च संवादं साध्यानां चेति नः श्रुतम् ॥५-३६-१॥
atraivodāharantīmam itihāsaṃ purātanam। ātreyasya ca saṃvādaṃ sādhyānāṃ ceti naḥ śrutam ॥5-36-1॥
[अत्र (atra) - here; एव (eva) - indeed; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; आत्रेयस्य (ātreyasya) - of Ātreya; च (ca) - and; संवादम् (saṃvādam) - dialogue; साध्यानाम् (sādhyānām) - of the accomplished ones; च (ca) - and; इति (iti) - thus; नः (naḥ) - to us; श्रुतम् (śrutam) - heard;]
(Here indeed they cite this ancient history: the dialogue of Ātreya and the accomplished ones, thus it has been heard by us.)
Here, they narrate this ancient story: the dialogue between Ātreya and the accomplished ones, as we have heard.
चरन्तं हंसरूपेण महर्षिं संशितव्रतम्। साध्या देवा महाप्राज्ञं पर्यपृच्छन्त वै पुरा ॥५-३६-२॥
carantaṁ haṁsarūpeṇa maharṣiṁ saṁśitavratam। sādhyā devā mahāprājñaṁ paryapṛcchanta vai purā ॥5-36-2॥
[चरन्तं (carantam) - wandering; हंसरूपेण (haṁsarūpeṇa) - in the form of a swan; महर्षिं (maharṣim) - great sage; संशितव्रतम् (saṁśitavratam) - of firm vows; साध्या (sādhyā) - Sādhyas; देवा (devā) - gods; महाप्राज्ञं (mahāprājñam) - greatly wise; पर्यपृच्छन्त (paryapṛcchanta) - asked; वै (vai) - indeed; पुरा (purā) - formerly;]
(The Sādhyas and gods, wandering in the form of a swan, asked the great sage of firm vows, who was greatly wise, indeed, formerly.)
Once upon a time, the Sādhyas and gods, in the form of a swan, approached and questioned the great sage known for his firm vows and profound wisdom.
साध्या देवा वयमस्मो महर्षे; दृष्ट्वा भवन्तं न शक्नुमोऽनुमातुम्। श्रुतेन धीरो बुद्धिमांस्त्वं मतो नः; काव्यां वाचं वक्तुमर्हस्युदाराम् ॥५-३६-३॥
sādhyā devā vayamasmo maharṣe; dṛṣṭvā bhavantaṃ na śaknumo'numāthum. śrutena dhīro buddhimāṃstvaṃ mato naḥ; kāvyāṃ vācaṃ vaktumarhasyudārām ॥5-36-3॥
[साध्या (sādhyā) - accomplished gods; देवा (devā) - gods; वयम् (vayam) - we; अस्मः (asmaḥ) - are; महर्षे (maharṣe) - O great sage; दृष्ट्वा (dṛṣṭvā) - having seen; भवन्तं (bhavantaṃ) - you; न (na) - not; शक्नुमः (śaknumaḥ) - are able; अनुमातुम् (anumātum) - to estimate; श्रुतेन (śrutena) - by hearing; धीरो (dhīraḥ) - wise; बुद्धिमान् (buddhimān) - intelligent; त्वं (tvaṃ) - you; मतः (mataḥ) - are considered; नः (naḥ) - by us; काव्यां (kāvyām) - in poetry; वाचं (vācaṃ) - speech; वक्तुम् (vaktum) - to speak; अर्हसि (arhasi) - you ought; उदाराम् (udārām) - noble.;]
(Accomplished gods, we are, O great sage; having seen you, we are not able to estimate. By hearing, you are considered wise and intelligent by us; you ought to speak noble speech in poetry.)
O great sage, we, the accomplished gods, are unable to estimate you just by seeing. You are considered wise and intelligent by us through what we have heard; therefore, you ought to speak noble words in poetry.
हंस उवाच॥
haṁsa uvāca॥
[हंस (haṁsa) - swan; उवाच (uvāca) - said;]
(The swan said:)
The swan spoke:
एतत्कार्यममराः संश्रुतं मे; धृतिः शमः सत्यधर्मानुवृत्तिः। ग्रन्थिं विनीय हृदयस्य सर्वं; प्रियाप्रिये चात्मवशं नयीत ॥५-३६-४॥
etat kāryam amarāḥ saṃśrutaṃ me; dhṛtiḥ śamaḥ satyadharmānuvṛttiḥ। granthiṃ vinīya hṛdayasya sarvaṃ; priyāpriye cātmavaśaṃ nayīta ॥5-36-4॥
[एतत् (etat) - this; कार्यं (kāryam) - duty; अमराः (amarāḥ) - immortals; संश्रुतं (saṃśrutam) - heard; मे (me) - by me; धृतिः (dhṛtiḥ) - steadfastness; शमः (śamaḥ) - calmness; सत्यधर्मानुवृत्तिः (satyadharmānuvṛttiḥ) - adherence to truth and duty; ग्रन्थिं (granthiṃ) - knot; विनीय (vinīya) - having untied; हृदयस्य (hṛdayasya) - of the heart; सर्वं (sarvam) - all; प्रियाप्रिये (priyāpriye) - pleasure and pain; च (ca) - and; आत्मवशं (ātmavaśam) - under self-control; नयीत (nayīta) - should lead;]
(This duty, O immortals, has been heard by me; steadfastness, calmness, adherence to truth and duty. Having untied the knot of the heart, one should lead all pleasures and pains under self-control.)
This is the duty, O immortals, as I have heard it: to maintain steadfastness, calmness, and adherence to truth and duty. By untying the knot of the heart, one should bring all pleasures and pains under self-control.
आक्रुश्यमानो नाक्रोशेन्मन्युरेव तितिक्षितः। आक्रोष्टारं निर्दहति सुकृतं चास्य विन्दति ॥५-३६-५॥
ākruśyamāno nākrośenmanyureva titikṣitaḥ। ākroṣṭāraṃ nirdahati sukṛtaṃ cāsya vindati ॥5-36-5॥
[आक्रुश्यमानः (ākruśyamānaḥ) - being insulted; न (na) - not; आक्रोशेत् (ākrośet) - should shout back; मन्युः (manyuḥ) - anger; एव (eva) - indeed; तितिक्षितः (titikṣitaḥ) - should be tolerated; आक्रोष्टारम् (ākroṣṭāram) - the insulter; निर्दहति (nirdahati) - burns; सुकृतम् (sukṛtam) - good deeds; च (ca) - and; अस्य (asya) - his; विन्दति (vindati) - finds;]
(Being insulted, one should not shout back; anger indeed should be tolerated. The insulter burns himself and finds his good deeds.)
When insulted, one should not retaliate with anger; instead, patience should be practiced. The insulter harms himself and loses his virtues.
नाक्रोशी स्यान्नावमानी परस्य; मित्रद्रोही नोत नीचोपसेवी। न चातिमानी न च हीनवृत्तो; रूक्षां वाचं रुशतीं वर्जयीत ॥५-३६-६॥
nākrośī syānnāvamānī parasya; mitradrohī nota nīcopasevī। na cātimānī na ca hīnavṛtto; rūkṣāṃ vācaṃ ruśatīṃ varjayīta ॥5-36-6॥
[नाक्रोशी (nākrośī) - not a complainer; स्यात् (syāt) - should be; न (na) - not; अवमानी (avamānī) - disrespectful; परस्य (parasya) - of others; मित्रद्रोही (mitradrohī) - betrayer of friends; न (na) - not; उत (uta) - and; नीचोपसेवी (nīcopasevī) - servant of the lowly; न (na) - not; च (ca) - and; अतिमानी (atimānī) - overly proud; न (na) - not; च (ca) - and; हीनवृत्तः (hīnavṛttaḥ) - of low conduct; रूक्षां (rūkṣām) - harsh; वाचं (vācaṃ) - speech; रुशतीं (ruśatīṃ) - hurtful; वर्जयीत (varjayīta) - should avoid;]
(One should not be a complainer, nor disrespectful to others; not a betrayer of friends, nor a servant of the lowly. One should not be overly proud, nor of low conduct; one should avoid harsh and hurtful speech.)
One should neither complain nor disrespect others; should not betray friends or serve the lowly. Avoid being overly proud or of low conduct, and refrain from harsh and hurtful speech.
मर्माण्यस्थीनि हृदयं तथासू; न्घोरा वाचो निर्दहन्तीह पुंसाम्। तस्माद्वाचं रुशतीं रूक्षरूपां; धर्मारामो नित्यशो वर्जयीत ॥५-३६-७॥
marmāṇyasthīni hṛdayaṃ tathāsū; nghorā vāco nirdahantīha puṃsām। tasmādvācaṃ ruśatīṃ rūkṣarūpāṃ; dharmārāmo nityaśo varjayīta ॥5-36-7॥
[मर्माणि (marmāṇi) - vital parts; अस्थीनि (asthīni) - bones; हृदयं (hṛdayaṃ) - heart; तथा (tathā) - and; असूः (asūḥ) - life; घोरा (ghorā) - terrible; वाचः (vācaḥ) - words; निर्दहन्ति (nirdahanti) - burn; इह (iha) - here; पुंसाम् (puṃsām) - of men; तस्मात् (tasmāt) - therefore; वाचम् (vācam) - speech; रुशतीम् (ruśatīm) - piercing; रूक्षरूपाम् (rūkṣarūpām) - harsh in form; धर्मारामः (dharmārāmaḥ) - one who delights in righteousness; नित्यशः (nityaśaḥ) - always; वर्जयीत (varjayīta) - should avoid;]
(Terrible words burn the vital parts, bones, heart, and life of men here. Therefore, one who delights in righteousness should always avoid speech that is piercing and harsh in form.)
Terrible words can deeply wound the essential parts of a person, affecting their very being. Hence, a person who values righteousness should consistently avoid using harsh and hurtful speech.
अरुन्तुदं परुषं रूक्षवाचं; वाक्कण्टकैर्वितुदन्तं मनुष्यान्। विद्यादलक्ष्मीकतमं जनानां; मुखे निबद्धां निरृतिं वहन्तम् ॥५-३६-८॥
aruntudaṁ paruṣaṁ rūkṣavācaṁ; vākkaṇṭakairvitudantaṁ manuṣyān। vidyādalakṣmīkatamaṁ janānāṁ; mukhe nibaddhāṁ nirṛtiṁ vahantam ॥5-36-8॥
[अरुन्तुदं (aruntudaṁ) - piercing; परुषं (paruṣaṁ) - harsh; रूक्षवाचं (rūkṣavācaṁ) - rough-spoken; वाक्कण्टकैः (vākkaṇṭakaiḥ) - with verbal thorns; वितुदन्तं (vitudantaṁ) - tormenting; मनुष्यान् (manuṣyān) - people; विद्यात् (vidyāt) - one should know; अलक्ष्मीकतमं (alakṣmīkatamaṁ) - most unfortunate; जनानां (janānāṁ) - among people; मुखे (mukhe) - in the mouth; निबद्धां (nibaddhāṁ) - bound; निरृतिं (nirṛtiṁ) - calamity; वहन्तम् (vahantam) - carrying;]
(One should know the person who is piercing, harsh, rough-spoken, tormenting people with verbal thorns, as the most unfortunate among people, carrying calamity bound in the mouth.)
A person who speaks harshly and roughly, tormenting others with their words, is considered the most unfortunate, as they carry disaster within their speech.
परश्चेदेनमधिविध्येत बाणै; र्भृशं सुतीक्ष्णैरनलार्कदीप्तैः। विरिच्यमानोऽप्यतिरिच्यमानो; विद्यात्कविः सुकृतं मे दधाति ॥५-३६-९॥
paraścedenamadhi-vidhyeta bāṇaiḥ bhṛśaṃ sutīkṣṇairanalārkadīptaiḥ। viricyamāno'pyatiricyamāno vidyātkaviḥ sukṛtaṃ me dadhāti ॥5-36-9॥
[परश्चेत् (paraśced) - if indeed; एनम् (enam) - this; अधिविध्येत (adhi-vidhyeta) - were to pierce; बाणैः (bāṇaiḥ) - with arrows; भृशम् (bhṛśam) - intensely; सुतीक्ष्णैः (sutīkṣṇaiḥ) - very sharp; अनलार्कदीप्तैः (analārkadīptaiḥ) - blazing like fire and sun; विरिच्यमानः (viricyamānaḥ) - being torn apart; अपि (api) - even; अतिरिच्यमानः (atiricyamānaḥ) - being surpassed; विद्यात् (vidyāt) - would know; कविः (kaviḥ) - the sage; सुकृतम् (sukṛtam) - good deeds; मे (me) - my; दधाति (dadhāti) - holds;]
(If indeed this were to be pierced intensely with arrows, very sharp and blazing like fire and sun, even while being torn apart and surpassed, the sage would know my good deeds.)
If indeed this were to be pierced intensely with arrows that are very sharp and blazing like fire and the sun, even while being torn apart and surpassed, the sage would recognize my good deeds.
यदि सन्तं सेवते यद्यसन्तं; तपस्विनं यदि वा स्तेनमेव। वासो यथा रङ्गवशं प्रयाति; तथा स तेषां वशमभ्युपैति ॥५-३६-१०॥
yadi santaṃ sevate yadyasantaṃ; tapasvinaṃ yadi vā stenameva। vāso yathā raṅgavaśaṃ prayāti; tathā sa teṣāṃ vaśamabhyupaiti ॥5-36-10॥
[यदि (yadi) - if; सन्तं (santaṃ) - a good person; सेवते (sevate) - serves; यद्यसन्तं (yadyasantaṃ) - if not a good person; तपस्विनं (tapasvinaṃ) - an ascetic; यदि (yadi) - if; वा (vā) - or; स्तेनमेव (stenameva) - a thief indeed; वासः (vāsaḥ) - cloth; यथा (yathā) - as; रङ्गवशं (raṅgavaśaṃ) - under the influence of color; प्रयाति (prayāti) - goes; तथा (tathā) - so; सः (saḥ) - he; तेषां (teṣāṃ) - of them; वशम् (vaśam) - control; अभ्युपैति (abhyupaiti) - approaches;]
(If one serves a good person, or if not, an ascetic, or indeed a thief, just as a cloth goes under the influence of color, so he approaches under their control.)
If one associates with a good person, an ascetic, or even a thief, he becomes influenced by them, just as a cloth takes on the color it is dyed with.
वादं तु यो न प्रवदेन्न वादये; द्यो नाहतः प्रतिहन्यान्न घातयेत्। यो हन्तुकामस्य न पापमिच्छे; त्तस्मै देवाः स्पृहयन्त्यागताय ॥५-३६-११॥
vādaṃ tu yo na pravadena na vādaye; dyo nāhataḥ pratihanyānna ghātayet। yo hantukāmasya na pāpamicche; ttsmai devāḥ spṛhayantyāgatāya ॥5-36-11॥
[वादम् (vādam) - argument; तु (tu) - but; यः (yaḥ) - who; न (na) - not; प्रवदेत् (pravadet) - speak; न (na) - not; वादयेत् (vādayet) - argue; यो (yo) - who; न (na) - not; आहतः (āhataḥ) - struck; प्रतिहन्यात् (pratihanyāt) - strike back; न (na) - not; घातयेत् (ghātayet) - kill; यो (yo) - who; हन्तुकामस्य (hantukāmasya) - of one desiring to kill; न (na) - not; पापम् (pāpam) - sin; इच्छेत् (icchet) - wish; तस्मै (tasmai) - to him; देवाः (devāḥ) - gods; स्पृहयन्ति (spṛhayanti) - desire; आगताय (āgatāya) - arrived;]
(But he who does not speak an argument, nor argue; who, when struck, does not strike back, nor kill; who does not wish sin for one desiring to kill; to him, the gods desire who has arrived.)
The gods favor the one who refrains from argument, does not retaliate when attacked, and does not wish harm even to those who wish to harm him.
अव्याहृतं व्याहृताच्छ्रेय आहुः; सत्यं वदेद्व्याहृतं तद्द्वितीयम्। प्रियं वदेद्व्याहृतं तत्तृतीयं; धर्म्यं वदेद्व्याहृतं तच्चतुर्थम् ॥५-३६-१२॥
avyāhṛtaṃ vyāhṛtācchreya āhuḥ; satyaṃ vadedvyāhṛtaṃ taddvitīyam। priyaṃ vadedvyāhṛtaṃ tattṛtīyaṃ; dharmyaṃ vadedvyāhṛtaṃ taccaturtham ॥5-36-12॥
[अव्याहृतं (avyāhṛtam) - unspoken; व्याहृतात् (vyāhṛtāt) - than spoken; श्रेयः (śreyaḥ) - better; आहुः (āhuḥ) - they say; सत्यं (satyam) - truth; वदेत् (vadet) - should speak; व्याहृतं (vyāhṛtam) - spoken; तत् (tat) - that; द्वितीयम् (dvitīyam) - second; प्रियं (priyam) - pleasant; वदेत् (vadet) - should speak; व्याहृतं (vyāhṛtam) - spoken; तत् (tat) - that; तृतीयं (tṛtīyam) - third; धर्म्यं (dharmyam) - righteous; वदेत् (vadet) - should speak; व्याहृतं (vyāhṛtam) - spoken; तत् (tat) - that; चतुर्थम् (caturtham) - fourth;]
(Unspoken is said to be better than spoken; truth should be spoken, that is the second. Pleasant should be spoken, that is the third; righteous should be spoken, that is the fourth.)
It is said that remaining silent is better than speaking. One should speak the truth, which is the second principle. Speaking pleasantly is the third, and speaking righteously is the fourth principle.
यादृशैः संविवदते यादृशांश्चोपसेवते। यादृगिच्छेच्च भवितुं तादृग्भवति पूरुषः ॥५-३६-१३॥
yādṛśaiḥ saṃvivadate yādṛśāṃścopasevate। yādṛgicchec ca bhavituṃ tādṛgbhavati pūruṣaḥ ॥5-36-13॥
[यादृशैः (yādṛśaiḥ) - with whom; संविवदते (saṃvivadate) - he converses; यादृशान् (yādṛśān) - whom; च (ca) - and; उपसेवते (upasevate) - he associates; यादृक् (yādṛk) - as; इच्छेत् (icchet) - he desires; च (ca) - and; भवितुम् (bhavitum) - to become; तादृक् (tādṛk) - so; भवति (bhavati) - he becomes; पुरुषः (pūruṣaḥ) - a person;]
(With whom he converses and whom he associates, as he desires to become, so he becomes a person.)
A person becomes like those with whom he converses and associates, and as he desires to be.
यतो यतो निवर्तते ततस्ततो विमुच्यते। निवर्तनाद्धि सर्वतो न वेत्ति दुःखमण्वपि ॥५-३६-१४॥
yato yato nivartate tatastato vimucyate। nivartanāddhi sarvato na vetti duḥkhamaṇvapi ॥5-36-14॥
[यतः (yataḥ) - from where; यतः (yataḥ) - from where; निवर्तते (nivartate) - returns; ततः (tataḥ) - from there; ततः (tataḥ) - from there; विमुच्यते (vimucyate) - is liberated; निवर्तनात् (nivartanāt) - from returning; हि (hi) - indeed; सर्वतः (sarvataḥ) - from all sides; न (na) - not; वेत्ति (vetti) - knows; दुःखम् (duḥkham) - suffering; अणु (aṇu) - even a little; अपि (api) - even;]
(From where one returns, from there one is liberated. Indeed, from returning from all sides, one does not know even a little suffering.)
Wherever one returns from, from there one is liberated. Indeed, by returning from everywhere, one does not experience even the slightest suffering.
न जीयते नोत जिगीषतेऽन्या; न्न वैरकृच्चाप्रतिघातकश्च। निन्दाप्रशंसासु समस्वभावो; न शोचते हृष्यति नैव चायम् ॥५-३६-१५॥
na jīyate nota jigīṣate'nyā; nna vairakṛccāpratighātakaśca। nindāpraśaṁsāsu samasvabhāvo; na śocate hṛṣyati naiva cāyam ॥5-36-15॥
[न (na) - not; जीयते (jīyate) - is conquered; न (na) - not; उत (uta) - and; जिगीषते (jigīṣate) - desires to conquer; अन्या (anyā) - another; न्न (nna) - not; वैरकृत् (vairakṛt) - enmity-maker; च (ca) - and; अप्रतिघातकः (apratighātakaḥ) - non-retaliator; च (ca) - and; निन्दा (nindā) - blame; प्रशंसासु (praśaṁsāsu) - in praise; सम (sama) - equal; स्वभावः (svabhāvaḥ) - nature; न (na) - not; शोचते (śocate) - grieves; हृष्यति (hṛṣyati) - rejoices; न (na) - not; एव (eva) - indeed; च (ca) - and; अयम् (ayam) - this one;]
(Not conquered, nor does he desire to conquer another; not an enmity-maker and non-retaliator. In blame and praise, equal in nature; neither grieves nor rejoices, indeed, this one.)
He is neither conquered nor does he desire to conquer others; he does not create enmity and does not retaliate. He remains equal in blame and praise, and neither grieves nor rejoices.
भावमिच्छति सर्वस्य नाभावे कुरुते मतिम्। सत्यवादी मृदुर्दान्तो यः स उत्तमपूरुषः ॥५-३६-१६॥
bhāvamicchati sarvasya nābhāve kurute matim। satyavādī mṛdurdānto yaḥ sa uttamapūruṣaḥ ॥5-36-16॥
[भावम् (bhāvam) - state; इच्छति (icchati) - desires; सर्वस्य (sarvasya) - of all; न (na) - not; अभावे (abhāve) - in non-existence; कुरुते (kurute) - makes; मतिम् (matim) - mind; सत्यवादी (satyavādī) - truth-speaker; मृदुः (mṛduḥ) - gentle; दान्तः (dāntaḥ) - self-controlled; यः (yaḥ) - who; सः (saḥ) - he; उत्तम (uttama) - best; पूरुषः (pūruṣaḥ) - man;]
(He who desires the state of all, does not make his mind in non-existence. A truth-speaker, gentle, and self-controlled, he is the best man.)
The best man is one who desires the well-being of all, does not dwell on non-existence, speaks the truth, is gentle, and self-controlled.
नानर्थकं सान्त्वयति प्रतिज्ञाय ददाति च। राद्धापराद्धे जानाति यः स मध्यमपूरुषः ॥५-३६-१७॥
nānarthakaṃ sāntvayati pratijñāya dadāti ca। rāddhāparāddhe jānāti yaḥ sa madhyamapūruṣaḥ ॥5-36-17॥
[न (na) - not; अनर्थकम् (anarthakam) - useless; सान्त्वयति (sāntvayati) - consoles; प्रतिज्ञाय (pratijñāya) - having promised; ददाति (dadāti) - gives; च (ca) - and; राद्धे (rāddhe) - in success; अपराद्धे (aparāddhe) - in failure; जानाति (jānāti) - knows; यः (yaḥ) - who; स (sa) - he; मध्यम (madhyama) - mediocre; पूरुषः (pūruṣaḥ) - man;]
(He who consoles without uselessness, gives after promising, and knows success and failure, is a mediocre man.)
A mediocre man is one who consoles without being useless, fulfills promises by giving, and understands both success and failure.
दुःशासनस्तूपहन्ता न शास्ता; नावर्तते मन्युवशात्कृतघ्नः। न कस्यचिन्मित्रमथो दुरात्मा; कलाश्चैता अधमस्येह पुंसः ॥५-३६-१८॥
duḥśāsanastūpahantā na śāstā; nāvartate manyuvaśātkṛtaghnaḥ। na kasyacinmitramatho durātmā; kalāścaitā adhamasyeha puṃsaḥ ॥5-36-18॥
[दुःशासनः (duḥśāsanaḥ) - Duhshasana; तू (tū) - indeed; उपहन्ता (upahantā) - destroyer; न (na) - not; शास्ता (śāstā) - ruler; न (na) - not; आवर्तते (āvartate) - returns; मन्युवशात् (manyuvaśāt) - by anger; कृतघ्नः (kṛtaghnaḥ) - ungrateful; न (na) - not; कस्यचित् (kasyacit) - anyone's; मित्रम् (mitram) - friend; अथो (atho) - and; दुरात्मा (durātmā) - wicked soul; कलाः (kalāḥ) - arts; च (ca) - and; एता (etā) - these; अधमस्य (adhamasya) - of the lowest; इह (iha) - here; पुंसः (puṃsaḥ) - of man;]
(Duhshasana is indeed a destroyer, not a ruler; he does not return due to anger, being ungrateful. He is not anyone's friend and is a wicked soul; these are the arts of the lowest man here.)
Duhshasana is a destroyer, not a ruler; driven by anger, he is ungrateful and not a friend to anyone. He is a wicked soul, and these are the traits of the lowest man here.
न श्रद्दधाति कल्याणं परेभ्योऽप्यात्मशङ्कितः। निराकरोति मित्राणि यो वै सोऽधमपूरुषः ॥५-३६-१९॥
na śraddadhāti kalyāṇaṃ parebhyo'pyātmaśaṅkitaḥ। nirākaroti mitrāṇi yo vai so'dhamapūruṣaḥ ॥5-36-19॥
[न (na) - not; श्रद्दधाति (śraddadhāti) - believes; कल्याणं (kalyāṇam) - good; परेभ्यः (parebhyaḥ) - others; अपि (api) - even; आत्म (ātma) - self; शङ्कितः (śaṅkitaḥ) - doubting; निराकरोति (nirākaroti) - rejects; मित्राणि (mitrāṇi) - friends; यः (yaḥ) - who; वै (vai) - indeed; सः (saḥ) - he; अधम (adhama) - lowest; पूरुषः (pūruṣaḥ) - man;]
(He who does not believe in the good of others, doubting even himself, rejects friends; indeed, he is the lowest of men.)
A person who does not trust in the goodness of others and is suspicious of himself, who rejects friends, is indeed the lowest kind of person.
उत्तमानेव सेवेत प्राप्ते काले तु मध्यमान्। अधमांस्तु न सेवेत य इच्छेच्छ्रेय आत्मनः ॥५-३६-२०॥
uttamāneva seveta prāpte kāle tu madhyamān। adhamāṃstu na seveta ya icchechchreya ātmanaḥ ॥5-36-20॥
[उत्तमान् (uttamān) - the best; एव (eva) - only; सेवेत (seveta) - should associate; प्राप्ते (prāpte) - when obtained; काले (kāle) - time; तु (tu) - but; मध्यमान् (madhyamān) - the mediocre; अधमान् (adhamān) - the inferior; तु (tu) - but; न (na) - not; सेवेत (seveta) - should associate; यः (yaḥ) - who; इच्छेत् (icchet) - desires; श्रेयः (śreyaḥ) - betterment; आत्मनः (ātmanaḥ) - of oneself;]
(One should associate only with the best; when the time comes, with the mediocre; but never with the inferior, who desires the betterment of oneself.)
One should always associate with the best people. When necessary, one may associate with mediocre individuals, but never with inferior ones if one desires self-improvement.
प्राप्नोति वै वित्तमसद्बलेन; नित्योत्थानात्प्रज्ञया पौरुषेण। न त्वेव सम्यग्लभते प्रशंसां; न वृत्तमाप्नोति महाकुलानाम् ॥५-३६-२१॥
prāpnoti vai vittamasadbalena; nityotthānātprajñayā pauruṣeṇa। na tveva samyaglabhate praśaṁsāṁ; na vṛttamāpnoti mahākulānām ॥5-36-21॥
[प्राप्नोति (prāpnoti) - obtains; वै (vai) - indeed; वित्तम् (vittam) - wealth; असद्बलेन (asadbalena) - by false strength; नित्योत्थानात् (nityotthānāt) - by constant effort; प्रज्ञया (prajñayā) - by wisdom; पौरुषेण (pauruṣeṇa) - by manliness; न (na) - not; तु (tu) - but; एव (eva) - certainly; सम्यक् (samyak) - properly; लभते (labhate) - obtains; प्रशंसां (praśaṁsāṁ) - praise; न (na) - not; वृत्तम् (vṛttam) - conduct; आप्नोति (āpnoti) - obtains; महाकुलानाम् (mahākulānām) - of great families;]
(Indeed, one obtains wealth by false strength, by constant effort, by wisdom, and by manliness; but certainly does not properly obtain praise, nor does one obtain the conduct of great families.)
One may acquire wealth through deceitful means, constant effort, wisdom, and courage; however, such a person does not earn genuine praise nor the esteemed conduct associated with noble families.
धृतराष्ट्र उवाच॥
dhṛtarāṣṭra uvāca॥
[धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; उवाच (uvāca) - said;]
(Dhritarashtra said:)
Dhritarashtra spoke:
महाकुलानां स्पृहयन्ति देवा; धर्मार्थवृद्धाश्च बहुश्रुताश्च। पृच्छामि त्वां विदुर प्रश्नमेतं; भवन्ति वै कानि महाकुलानि ॥५-३६-२२॥
mahākulānāṃ spṛhayanti devā; dharmārthavṛddhāśca bahuśrutāśca। pṛcchāmi tvāṃ vidura praśnametaṃ; bhavanti vai kāni mahākulāni ॥5-36-22॥
[महाकुलानां (mahākulānāṃ) - of great families; स्पृहयन्ति (spṛhayanti) - aspire; देवा (devā) - gods; धर्मार्थवृद्धाः (dharmārthavṛddhāḥ) - prosperous in righteousness and wealth; च (ca) - and; बहुश्रुताः (bahuśrutāḥ) - well-learned; च (ca) - and; पृच्छामि (pṛcchāmi) - I ask; त्वां (tvāṃ) - you; विदुर (vidura) - Vidura; प्रश्नमेतं (praśnametaṃ) - this question; भवन्ति (bhavanti) - are; वै (vai) - indeed; कानि (kāni) - which; महाकुलानि (mahākulāni) - great families;]
(The gods aspire for great families; prosperous in righteousness and wealth and well-learned. I ask you, Vidura, this question; which indeed are the great families?)
The gods desire families that are prosperous in righteousness and wealth, and are well-learned. Vidura, I ask you this question: which are the truly great families?
विदुर उवाच॥
vidura uvāca॥
[विदुर (vidura) - Vidura; उवाच (uvāca) - said;]
(Vidura said:)
Vidura spoke:
तपो दमो ब्रह्मवित्त्वं वितानाः; पुण्या विवाहाः सततान्नदानम्। येष्वेवैते सप्त गुणा भवन्ति; सम्यग्वृत्तास्तानि महाकुलानि ॥५-३६-२३॥
tapo damo brahmavittvaṃ vitānāḥ; puṇyā vivāhāḥ satatānnadānam। yeṣvevaite sapta guṇā bhavanti; samyagvṛttāstāni mahākulāni ॥5-36-23॥
[तपः (tapaḥ) - austerity; दमः (damaḥ) - self-restraint; ब्रह्मवित्त्वम् (brahmavittvam) - knowledge of Brahman; वितानाः (vitānāḥ) - sacrifices; पुण्याः (puṇyāḥ) - auspicious; विवाहाः (vivāhāḥ) - marriages; सतत (satata) - constant; अन्नदानम् (annadānam) - food donation; येषु (yeṣu) - in whom; एव (eva) - indeed; एते (ete) - these; सप्त (sapta) - seven; गुणाः (guṇāḥ) - qualities; भवन्ति (bhavanti) - exist; सम्यक् (samyak) - properly; वृत्ताः (vṛttāḥ) - conducted; तानि (tāni) - those; महाकुलानि (mahākulāni) - great families;]
(Austerity, self-restraint, knowledge of Brahman, sacrifices, auspicious marriages, constant food donation; in whom indeed these seven qualities exist; those are properly conducted great families.)
Great families are those in which austerity, self-restraint, knowledge of Brahman, sacrifices, auspicious marriages, and constant food donation are properly conducted.
येषां न वृत्तं व्यथते न योनि; र्वृत्तप्रसादेन चरन्ति धर्मम्। ये कीर्तिमिच्छन्ति कुले विशिष्टां; त्यक्तानृतास्तानि महाकुलानि ॥५-३६-२४॥
yeṣāṃ na vṛttaṃ vyathate na yoni; vṛttaprasādena caranti dharmam। ye kīrtimicchanti kule viśiṣṭāṃ; tyaktānṛtāstāni mahākulāni ॥5-36-24॥
[येषां (yeṣām) - whose; न (na) - not; वृत्तं (vṛttam) - conduct; व्यथते (vyathate) - is disturbed; न (na) - not; योनि (yoni) - origin; वृत्तप्रसादेन (vṛttaprasādena) - by the grace of conduct; चरन्ति (caranti) - they practice; धर्मम् (dharmam) - righteousness; ये (ye) - who; कीर्तिम् (kīrtim) - fame; इच्छन्ति (icchanti) - desire; कुले (kule) - in the family; विशिष्टां (viśiṣṭām) - distinguished; त्यक्तानृताः (tyaktānṛtāḥ) - abandoned falsehood; तानि (tāni) - those; महाकुलानि (mahākulāni) - great families;]
(Whose conduct is not disturbed, nor their origin; by the grace of conduct, they practice righteousness. Those who desire distinguished fame in the family; those great families have abandoned falsehood.)
Those whose conduct and origin remain undisturbed practice righteousness by the grace of their conduct. Those who seek distinguished fame in their family are the great families that have abandoned falsehood.
अनिज्ययाविवाहैश्च वेदस्योत्सादनेन च। कुलान्यकुलतां यान्ति धर्मस्यातिक्रमेण च ॥५-३६-२५॥
anijyayāviva haiśca vedasyotsādanena ca। kulānyakulatāṃ yānti dharmasyātikrameṇa ca ॥5-36-25॥
[अनिज्यया (anijyayā) - by improper conduct; अविवाहैः (avivāhaiḥ) - by improper marriages; च (ca) - and; वेदस्य (vedasya) - of the Veda; उत्सादनेन (utsādanena) - by destruction; च (ca) - and; कुलानि (kulāni) - families; अकुलतां (akulatāṃ) - degradation; यान्ति (yānti) - attain; धर्मस्य (dharmasya) - of dharma; अतिक्रमेण (atikrameṇa) - by transgression; च (ca) - and;]
(By improper conduct and marriages, and by the destruction of the Veda, families attain degradation by transgression of dharma.)
Families degrade into disorder through improper conduct, marriages, and the destruction of the Veda, violating the principles of dharma.
देवद्रव्यविनाशेन ब्रह्मस्वहरणेन च। कुलान्यकुलतां यान्ति ब्राह्मणातिक्रमेण च ॥५-३६-२६॥
devadravyavināśena brahmasvaharaṇena ca। kulānyakulatāṃ yānti brāhmaṇātikrameṇa ca ॥5-36-26॥
[देवद्रव्यविनाशेन (devadravyavināśena) - by the destruction of divine wealth; ब्रह्मस्वहरणेन (brahmasvaharaṇena) - by the appropriation of Brahmin's wealth; च (ca) - and; कुलानि (kulāni) - families; अकुलतां (akulatām) - to loss of family status; यान्ति (yānti) - go; ब्राह्मणातिक्रमेण (brāhmaṇātikrameṇa) - by transgressing Brahmins; च (ca) - and;]
(By the destruction of divine wealth and by the appropriation of Brahmin's wealth, families go to loss of family status by transgressing Brahmins.)
Families lose their status and honor by destroying divine wealth, appropriating the wealth of Brahmins, and transgressing against Brahmins.
ब्राह्मणानां परिभवात्परिवादाच्च भारत। कुलान्यकुलतां यान्ति न्यासापहरणेन च ॥५-३६-२७॥
brāhmaṇānāṃ paribhavātparivādācca bhārata। kulānyakulatāṃ yānti nyāsāpaharaṇena ca ॥5-36-27॥
[ब्राह्मणानां (brāhmaṇānāṃ) - of the Brahmins; परिभवात् (paribhavāt) - from disrespect; परिवादात् (parivādāt) - from slander; च (ca) - and; भारत (bhārata) - O Bharata; कुलानि (kulāni) - families; अकुलताम् (akulatām) - disrepute; यान्ति (yānti) - attain; न्यास (nyāsa) - trust; अपहरणेन (apaharaṇena) - by misappropriation; च (ca) - and;]
(O Bharata, from disrespect and slander of the Brahmins, families attain disrepute, and by misappropriation of trust.)
O Bharata, families fall into disrepute due to disrespect and slander of the Brahmins, and also by misappropriating trust.
कुलानि समुपेतानि गोभिः पुरुषतोऽश्वतः। कुलसङ्ख्यां न गच्छन्ति यानि हीनानि वृत्ततः ॥५-३६-२८॥
kulāni samupetāni gobhiḥ puruṣato'śvataḥ। kulasaṅkhyāṃ na gacchanti yāni hīnani vṛttataḥ ॥5-36-28॥
[कुलानि (kulāni) - families; समुपेतानि (samupetāni) - endowed with; गोभिः (gobhiḥ) - with cows; पुरुषतः (puruṣataḥ) - with men; अश्वतः (aśvataḥ) - with horses; कुलसङ्ख्याम् (kulasaṅkhyām) - family count; न (na) - not; गच्छन्ति (gacchanti) - reach; यानि (yāni) - which; हीनानि (hīnani) - devoid; वृत्ततः (vṛttataḥ) - of conduct;]
(Families endowed with cows, men, and horses do not reach the family count which are devoid of conduct.)
Families that are endowed with wealth such as cows, men, and horses do not count as families if they lack proper conduct.
वृत्ततस्त्वविहीनानि कुलान्यल्पधनान्यपि। कुलसङ्ख्यां तु गच्छन्ति कर्षन्ति च महद्यशः ॥५-३६-२९॥
vṛttatastvavihīnani kulānyalpadhanānyapi। kulasaṅkhyāṃ tu gacchanti karṣanti ca mahadyaśaḥ ॥5-36-29॥
[वृत्ततः (vṛttataḥ) - from conduct; तु (tu) - but; अविहीनानि (avihīnani) - not devoid; कुलानि (kulāni) - families; अल्पधनानि (alpadhanāni) - with little wealth; अपि (api) - even; कुलसङ्ख्याम् (kulasaṅkhyām) - in the count of families; तु (tu) - but; गच्छन्ति (gacchanti) - go; कर्षन्ति (karṣanti) - attract; च (ca) - and; महत् (mahat) - great; यशः (yaśaḥ) - fame;]
(From conduct, but not devoid, families with little wealth even go in the count of families, but attract great fame.)
Even families with little wealth, if not devoid of good conduct, are counted among the families and attract great fame.
मा नः कुले वैरकृत्कश्चिदस्तु; राजामात्यो मा परस्वापहारी। मित्रद्रोही नैकृतिकोऽनृती वा; पूर्वाशी वा पितृदेवातिथिभ्यः ॥५-३६-३०॥
mā naḥ kule vairakṛtkaścidastu; rājāmātyo mā parasvāpahārī। mitradrohī naikṛtiko'nṛtī vā; pūrvāśī vā pitṛdevātithibhyaḥ ॥5-36-30॥
[मा (mā) - let not; नः (naḥ) - our; कुले (kule) - in family; वैरकृत् (vairakṛt) - enemy-maker; कश्चित् (kaścit) - anyone; अस्तु (astu) - be; राजामात्यः (rājāmātyaḥ) - king's minister; मा (mā) - let not; परस्वापहारी (paraspvāpahārī) - stealer of others' wealth; मित्रद्रोही (mitradrohī) - betrayer of friends; नैकृतिकः (naikṛtikaḥ) - deceitful; अनृती (anṛtī) - untruthful; वा (vā) - or; पूर्वाशी (pūrvāśī) - one who eats before others; वा (vā) - or; पितृदेवातिथिभ्यः (pitṛdevātithibhyaḥ) - to ancestors, gods, and guests;]
(Let there be no enemy-maker in our family; let the king's minister not be a stealer of others' wealth. Neither a betrayer of friends, deceitful, untruthful, nor one who eats before others to ancestors, gods, and guests.)
May there be no one in our family who creates enmity; may the king's minister not be one who steals others' wealth. Let there be no betrayer of friends, deceitful, untruthful, or one who eats before others, especially to ancestors, gods, and guests.
यश्च नो ब्राह्मणं हन्याद्यश्च नो ब्राह्मणान्द्विषेत्। न नः स समितिं गच्छेद्यश्च नो निर्वपेत्कृषिम् ॥५-३६-३१॥
yaśca no brāhmaṇaṃ hanyādyaśca no brāhmaṇāndviṣet। na naḥ sa samitiṃ gacchedyaśca no nirvapetkṛṣim ॥5-36-31॥
[यः (yaḥ) - who; च (ca) - and; नः (naḥ) - our; ब्राह्मणं (brāhmaṇam) - Brahmin; हन्यात् (hanyāt) - would kill; यः (yaḥ) - who; च (ca) - and; नः (naḥ) - our; ब्राह्मणान् (brāhmaṇān) - Brahmins; द्विषेत् (dviṣet) - would hate; न (na) - not; नः (naḥ) - our; सः (saḥ) - he; समितिं (samitiṃ) - assembly; गच्छेत् (gacchet) - should go; यः (yaḥ) - who; च (ca) - and; नः (naḥ) - our; निर्वपेत् (nirvapet) - would destroy; कृषिम् (kṛṣim) - agriculture;]
(Who would kill our Brahmin, and who would hate our Brahmins, he should not go to our assembly, and who would destroy our agriculture.)
Anyone who would harm or hate our Brahmins, or destroy our agriculture, should not be allowed to join our assembly.
तृणानि भूमिरुदकं वाक्चतुर्थी च सूनृता। सतामेतानि गेहेषु नोच्छिद्यन्ते कदाचन ॥५-३६-३२॥
tṛṇāni bhūmirudakaṃ vākcaturthī ca sūnṛtā। satāmetāni geheṣu nocchidyante kadācana ॥5-36-32॥
[तृणानि (tṛṇāni) - grass; भूमिः (bhūmiḥ) - earth; उदकम् (udakam) - water; वाक् (vāk) - speech; चतुर्थी (caturthī) - fourth; च (ca) - and; सूनृता (sūnṛtā) - pleasant; सताम् (satām) - of good people; एतानि (etāni) - these; गेहेषु (geheṣu) - in homes; न (na) - not; उच्छिद्यन्ते (ucchidyante) - are destroyed; कदाचन (kadācana) - ever;]
(Grass, earth, water, speech, the fourth and pleasantness; these are never destroyed in the homes of good people.)
In the homes of virtuous people, grass, earth, water, speech, and pleasantness are never lacking.
श्रद्धया परया राजन्नुपनीतानि सत्कृतिम्। प्रवृत्तानि महाप्राज्ञ धर्मिणां पुण्यकर्मणाम् ॥५-३६-३३॥
śraddhayā parayā rājannupanītāni satkṛtim। pravṛttāni mahāprājña dharmiṇāṃ puṇyakarmaṇām ॥5-36-33॥
[श्रद्धया (śraddhayā) - with faith; परया (parayā) - supreme; राजन् (rājan) - O king; उपनीतानि (upanītāni) - brought near; सत्कृतिम् (satkṛtim) - honor; प्रवृत्तानि (pravṛttāni) - engaged; महाप्राज्ञ (mahāprājña) - O wise one; धर्मिणाम् (dharmiṇām) - of the righteous; पुण्यकर्मणाम् (puṇyakarmaṇām) - of those who perform virtuous deeds;]
(With supreme faith, O king, brought near for honor, engaged, O wise one, of the righteous, of those who perform virtuous deeds.)
O wise king, with supreme faith, the righteous and those who perform virtuous deeds are brought near and honored.
सूक्ष्मोऽपि भारं नृपते स्यन्दनो वै; शक्तो वोढुं न तथान्ये महीजाः। एवं युक्ता भारसहा भवन्ति; महाकुलीना न तथान्ये मनुष्याः ॥५-३६-३४॥
sūkṣmo'pi bhāraṃ nṛpate syandano vai; śakto voḍhuṃ na tathānye mahījāḥ। evaṃ yuktā bhārasahā bhavanti; mahākulīnā na tathānye manuṣyāḥ ॥5-36-34॥
[सूक्ष्मः (sūkṣmaḥ) - subtle; अपि (api) - even; भारम् (bhāram) - weight; नृपते (nṛpate) - O king; स्यन्दनः (syandanaḥ) - chariot; वै (vai) - indeed; शक्तः (śaktaḥ) - capable; वोढुम् (voḍhum) - to bear; न (na) - not; तथा (tathā) - so; अन्ये (anye) - others; महीजाः (mahījāḥ) - earth-born; एवम् (evam) - thus; युक्ताः (yuktāḥ) - yoked; भारसहाः (bhārasahāḥ) - burden-bearers; भवन्ति (bhavanti) - become; महाकुलीनाः (mahākulīnāḥ) - of great lineage; न (na) - not; तथा (tathā) - so; अन्ये (anye) - others; मनुष्याः (manuṣyāḥ) - men;]
(Even a subtle chariot, O king, is indeed capable of bearing weight, not so others born of the earth. Thus yoked, burden-bearers become, of great lineage, not so other men.)
Even a subtle chariot, O king, is indeed capable of bearing weight, unlike other earthly beings. Similarly, those of great lineage become burden-bearers, unlike other men.
न तन्मित्रं यस्य कोपाद्बिभेति; यद्वा मित्रं शङ्कितेनोपचर्यम्। यस्मिन्मित्रे पितरीवाश्वसीत; तद्वै मित्रं सङ्गतानीतराणि ॥५-३६-३५॥
na tanmitraṁ yasya kopādbibheti; yadvā mitraṁ śaṅkitenopacaryam। yasminmitre pitarīvāśvasīta; tadvai mitraṁ saṅgatānītarāṇi ॥5-36-35॥
[न (na) - not; तत् (tat) - that; मित्रं (mitraṁ) - friend; यस्मिन (yasmin) - in whom; कोपात् (kopāt) - from anger; बिभेति (bibheti) - fears; यद्वा (yadvā) - or; मित्रं (mitraṁ) - friend; शङ्कितेन (śaṅkitena) - with suspicion; उपचर्यम् (upacaryam) - to be treated; यस्मिन (yasmin) - in whom; मित्रे (mitre) - in friend; पितरि (pitari) - in father; इव (iva) - like; आश्वसीत (āśvasīta) - trusts; तत् (tat) - that; वै (vai) - indeed; मित्रं (mitraṁ) - friend; सङ्गतानि (saṅgatāni) - united; इतरा (itarā) - others; अणि (aṇi) - like axle.;]
(Not that friend in whom one fears from anger; or a friend to be treated with suspicion. In whom one trusts like in a father; that indeed is a friend united like axle with others.)
A true friend is not one whom you fear due to anger or treat with suspicion. A true friend is one in whom you trust as you would in a father, united firmly like an axle with others.
यदि चेदप्यसम्बन्धो मित्रभावेन वर्तते। स एव बन्धुस्तन्मित्रं सा गतिस्तत्परायणम् ॥५-३६-३६॥
yadi cedapyasambandho mitrabhāvena vartate। sa eva bandhustanmitraṃ sā gatistatparāyaṇam ॥5-36-36॥
[यदि (yadi) - if; चेत् (cet) - even; अपि (api) - also; असम्बन्धः (asambandhaḥ) - unrelated; मित्रभावेन (mitrabhāvena) - with friendship; वर्तते (vartate) - exists; सः (saḥ) - he; एव (eva) - indeed; बन्धुः (bandhuḥ) - relative; तत् (tat) - that; मित्रम् (mitram) - friend; सा (sā) - she; गतिः (gatiḥ) - path; तत् (tat) - that; परायणम् (parāyaṇam) - refuge;]
(If even an unrelated person exists with friendship, he indeed is a relative, that friend, she is the path, that refuge.)
Even if there is no relation, one who behaves as a friend is indeed a relative; that friend is the path and refuge.
चलचित्तस्य वै पुंसो वृद्धाननुपसेवतः। पारिप्लवमतेर्नित्यमध्रुवो मित्रसङ्ग्रहः ॥५-३६-३७॥
calacittasya vai puṁso vṛddhānanu-pasevataḥ। pāriplavamaternityamadhruvo mitrasaṅgrahaḥ ॥5-36-37॥
[चलचित्तस्य (calacittasya) - of the restless-minded; वै (vai) - indeed; पुंसः (puṁsaḥ) - of a man; वृद्धाननुपसेवतः (vṛddhānanu-pasevataḥ) - not serving the elders; पारिप्लवमतेः (pāriplavamateḥ) - of the wavering-minded; नित्यम् (nityam) - always; अध्रुवः (adhruvaḥ) - unstable; मित्रसङ्ग्रहः (mitrasaṅgrahaḥ) - friendship.;]
(The friendship of a restless-minded man who does not serve the elders is always unstable, indeed, of the wavering-minded.)
The friendship of a man with a restless mind, who does not respect the elders, is always unstable and uncertain.
चलचित्तमनात्मानमिन्द्रियाणां वशानुगम्। अर्थाः समतिवर्तन्ते हंसाः शुष्कं सरो यथा ॥५-३६-३८॥
calacittamanātmānamindriyāṇāṃ vaśānugam। arthāḥ samativartante haṃsāḥ śuṣkaṃ saro yathā ॥5-36-38॥
[चलचित्तम् (calacittam) - unsteady mind; अनात्मानम् (anātmānam) - not self; इन्द्रियाणां (indriyāṇāṃ) - of the senses; वशानुगम् (vaśānugam) - under control; अर्थाः (arthāḥ) - objects; समतिवर्तन्ते (samativartante) - transcend; हंसाः (haṃsāḥ) - swans; शुष्कम् (śuṣkam) - dry; सरः (saraḥ) - lake; यथा (yathā) - as;]
(The unsteady mind, not self, under the control of the senses, transcends objects as swans transcend a dry lake.)
The unsteady mind, which is not self-controlled and is under the influence of the senses, transcends objects just as swans fly over a dry lake.
अकस्मादेव कुप्यन्ति प्रसीदन्त्यनिमित्ततः। शीलमेतदसाधूनामभ्रं पारिप्लवं यथा ॥५-३६-३९॥
akasmādeva kupyanti prasīdantyanimittataḥ। śīlametadasādhūnāmabhraṃ pāriplavaṃ yathā ॥5-36-39॥
[अकस्मात् (akasmāt) - without cause; एव (eva) - indeed; कुप्यन्ति (kupyanti) - become angry; प्रसीदन्ति (prasīdanti) - become pleased; अनिमित्ततः (animittataḥ) - without reason; शीलम् (śīlam) - nature; एतत् (etat) - this; असाधूनाम् (asādhūnām) - of the wicked; अभ्रं (abhram) - cloud; पारिप्लवं (pāriplavam) - unstable; यथा (yathā) - like;]
(Without cause indeed they become angry, become pleased without reason; this is the nature of the wicked, like an unstable cloud.)
The wicked are unpredictable, becoming angry or pleased without any apparent reason, much like an unstable cloud.
सत्कृताश्च कृतार्थाश्च मित्राणां न भवन्ति ये। तान्मृतानपि क्रव्यादाः कृतघ्नान्नोपभुञ्जते ॥५-३६-४०॥
satkṛtāśca kṛtārthāśca mitrāṇāṃ na bhavanti ye। tānmṛtānapi kravyādāḥ kṛtaghnānnopabhuñjate ॥5-36-40॥
[सत्कृताः (satkṛtāḥ) - honored; च (ca) - and; कृतार्थाः (kṛtārthāḥ) - fulfilled; च (ca) - and; मित्राणां (mitrāṇāṃ) - of friends; न (na) - not; भवन्ति (bhavanti) - become; ये (ye) - who; तान् (tān) - them; मृतान् (mṛtān) - dead; अपि (api) - even; क्रव्यादाः (kravyādāḥ) - carnivores; कृतघ्नान् (kṛtaghnān) - ungrateful; न (na) - not; उपभुञ्जते (upabhuñjate) - consume;]
(Those who are not honored and fulfilled by friends, even carnivores do not consume them when they are dead.)
Those who do not honor and fulfill their friends are not consumed by even carnivores after death.
अर्थयेदेव मित्राणि सति वासति वा धने। नानर्थयन्विजानाति मित्राणां सारफल्गुताम् ॥५-३६-४१॥
arthayedeva mitrāṇi sati vāsati vā dhane। nānarthayan vijānāti mitrāṇāṃ sāraphalgutām ॥5-36-41॥
[अर्थयेत् (arthayet) - should request; एव (eva) - indeed; मित्राणि (mitrāṇi) - friends; सति (sati) - when there is; वा (vā) - or; असति (asati) - when there is not; वा (vā) - or; धने (dhane) - wealth; न (na) - not; अनर्थयन् (anarthayan) - without requesting; विजानाति (vijānāti) - knows; मित्राणाम् (mitrāṇām) - of friends; सारफल्गुताम् (sāraphalgutām) - true worth and hollowness;]
(One should indeed request friends, whether there is wealth or not. Without requesting, one does not know the true worth and hollowness of friends.)
One should ask for help from friends whether one is wealthy or not, as it is only through asking that one can truly understand the value and reliability of friends.
सन्तापाद्भ्रश्यते रूपं सन्तापाद्भ्रश्यते बलम्। सन्तापाद्भ्रश्यते ज्ञानं सन्तापाद्व्याधिमृच्छति ॥५-३६-४२॥
santāpādbhraśyate rūpaṃ santāpādbhraśyate balam। santāpādbhraśyate jñānaṃ santāpādvyādhimṛcchati ॥5-36-42॥
[सन्तापात् (santāpāt) - from distress; भ्रश्यते (bhraśyate) - decays; रूपम् (rūpam) - beauty; सन्तापात् (santāpāt) - from distress; भ्रश्यते (bhraśyate) - decays; बलम् (balam) - strength; सन्तापात् (santāpāt) - from distress; भ्रश्यते (bhraśyate) - decays; ज्ञानम् (jñānam) - knowledge; सन्तापात् (santāpāt) - from distress; व्याधिम् (vyādhim) - disease; ऋच्छति (ṛcchati) - attains;]
(From distress, beauty decays; from distress, strength decays; from distress, knowledge decays; from distress, one attains disease.)
Distress causes the decay of beauty, strength, and knowledge, and leads to disease.
अनवाप्यं च शोकेन शरीरं चोपतप्यते। अमित्राश्च प्रहृष्यन्ति मा स्म शोके मनः कृथाः ॥५-३६-४३॥
anavāpyaṃ ca śokena śarīraṃ copatapyate। amitrāśca prahṛṣyanti mā sma śoke manaḥ kṛthāḥ ॥5-36-43॥
[अनवाप्यं (anavāpyaṃ) - unattainable; च (ca) - and; शोकेन (śokena) - by grief; शरीरं (śarīraṃ) - body; च (ca) - and; उपतप्यते (upatapyate) - is tormented; अमित्राः (amitrāḥ) - enemies; च (ca) - and; प्रहृष्यन्ति (prahṛṣyanti) - rejoice; मा (mā) - do not; स्म (sma) - indeed; शोके (śoke) - in grief; मनः (manaḥ) - mind; कृथाः (kṛthāḥ) - make;]
(Unattainable and by grief the body is tormented. Enemies and rejoice, do not indeed in grief make the mind.)
The unattainable torments the body with grief, and enemies rejoice. Do not let your mind dwell in grief.
पुनर्नरो म्रियते जायते च; पुनर्नरो हीयते वर्धते पुनः। पुनर्नरो याचति याच्यते च; पुनर्नरः शोचति शोच्यते पुनः ॥५-३६-४४॥
punar naro mriyate jāyate ca; punar naro hīyate vardhate punaḥ। punar naro yācati yācyate ca; punar naraḥ śocati śocyate punaḥ ॥5-36-44॥
[पुनः (punah) - again; नरः (narah) - man; म्रियते (mriyate) - dies; जायते (jayate) - is born; च (ca) - and; पुनः (punah) - again; नरः (narah) - man; हीयते (hīyate) - diminishes; वर्धते (vardhate) - grows; पुनः (punah) - again; नरः (narah) - man; याचति (yacati) - begs; याच्यते (yācyate) - is begged; च (ca) - and; पुनः (punah) - again; नरः (narah) - man; शोचति (śocati) - grieves; शोच्यते (śocyate) - is grieved; पुनः (punah) - again;]
(Again, a man dies and is born; again, a man diminishes and grows. Again, a man begs and is begged; again, a man grieves and is grieved.)
A man repeatedly experiences the cycle of death and birth, diminishment and growth, begging and being begged, grieving and being grieved.
सुखं च दुःखं च भवाभवौ च; लाभालाभौ मरणं जीवितं च। पर्यायशः सर्वमिह स्पृशन्ति; तस्माद्धीरो नैव हृष्येन्न शोचेत् ॥५-३६-४५॥
sukhaṁ ca duḥkhaṁ ca bhavābhavau ca; lābhālābhau maraṇaṁ jīvitaṁ ca। paryāyaśaḥ sarvamiha spṛśanti; tasmāddhīro naiva hṛṣyenna śocet ॥5-36-45॥
[सुखं (sukhaṁ) - happiness; च (ca) - and; दुःखं (duḥkhaṁ) - sorrow; च (ca) - and; भवाभवौ (bhavābhavau) - existence and non-existence; च (ca) - and; लाभालाभौ (lābhālābhau) - gain and loss; मरणं (maraṇaṁ) - death; जीवितं (jīvitaṁ) - life; च (ca) - and; पर्यायशः (paryāyaśaḥ) - alternately; सर्वम् (sarvam) - all; इह (iha) - here; स्पृशन्ति (spṛśanti) - touch; तस्मात् (tasmāt) - therefore; धीरो (dhīraḥ) - wise person; न (na) - not; एव (eva) - certainly; हृष्येत् (hṛṣyet) - should rejoice; न (na) - not; शोचेत् (śocet) - should lament;]
(Happiness and sorrow, existence and non-existence, gain and loss, death and life; all these touch here alternately; therefore, a wise person should neither rejoice nor lament.)
Both happiness and sorrow, existence and non-existence, gain and loss, death and life occur alternately in this world; therefore, a wise person should neither rejoice nor lament.
चलानि हीमानि षडिन्द्रियाणि; तेषां यद्यद्वर्तते यत्र यत्र। ततस्ततः स्रवते बुद्धिरस्य; छिद्रोदकुम्भादिव नित्यमम्भः ॥५-३६-४६॥
calāni hīmāni ṣaḍindriyāṇi; teṣāṃ yadyadvartate yatra yatra। tatastataḥ sravate buddhirasya; chidrodakumbhādiva nityamambhaḥ ॥5-36-46॥
[चलानि (calāni) - moving; हि (hi) - indeed; इमानि (imāni) - these; षट् (ṣaṭ) - six; इन्द्रियाणि (indriyāṇi) - senses; तेषां (teṣāṃ) - of them; यद्यत् (yadyat) - whatever; वर्तते (vartate) - exists; यत्र (yatra) - where; यत्र (yatra) - where; ततः (tataḥ) - from there; ततः (tataḥ) - from there; स्रवते (sravate) - flows; बुद्धिः (buddhiḥ) - intelligence; अस्य (asya) - his; छिद्र (chidra) - hole; उदकुम्भात् (udakumbhāt) - from a water pot; इव (iva) - like; नित्यम् (nityam) - always; अम्भः (ambhaḥ) - water;]
(Indeed, these six senses are moving; whatever exists of them, wherever it is, from there the intelligence flows, like water from a pot with holes, always.)
The six senses are always active and moving. Wherever they are engaged, the intelligence flows out from there, just like water continuously leaks from a pot with holes.
धृतराष्ट्र उवाच॥
dhṛtarāṣṭra uvāca॥
[धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; उवाच (uvāca) - said;]
(Dhritarashtra said:)
Dhritarashtra spoke:
तनुरुच्छः शिखी राजा मिथ्योपचरितो मया। मन्दानां मम पुत्राणां युद्धेनान्तं करिष्यति ॥५-३६-४७॥
tanurucchaḥ śikhī rājā mithyopacarito mayā। mandānāṃ mama putrāṇāṃ yuddhenāntaṃ kariṣyati ॥5-36-47॥
[तनुरुच्छः (tanurucchaḥ) - thin and tall; शिखी (śikhī) - peaked; राजा (rājā) - king; मिथ्योपचरितः (mithyopacaritaḥ) - falsely treated; मया (mayā) - by me; मन्दानाम् (mandānām) - of the foolish; मम (mama) - my; पुत्राणाम् (putrāṇām) - sons; युद्धेन (yuddhena) - by war; अन्तम् (antam) - end; करिष्यति (kariṣyati) - will cause;]
(The thin and tall peaked king, falsely treated by me, will cause the end of my foolish sons by war.)
The tall and slender king with a peak, whom I have falsely treated, will bring about the end of my foolish sons through war.
नित्योद्विग्नमिदं सर्वं नित्योद्विग्नमिदं मनः। यत्तत्पदमनुद्विग्नं तन्मे वद महामते ॥५-३६-४८॥
nityodvignamidaṃ sarvaṃ nityodvignamidaṃ manaḥ। yattatpadamanudvignaṃ tanme vada mahāmate ॥5-36-48॥
[नित्य (nitya) - eternal; उद्विग्नम् (udvignam) - disturbed; इदं (idaṃ) - this; सर्वं (sarvaṃ) - all; नित्य (nitya) - eternal; उद्विग्नम् (udvignam) - disturbed; इदं (idaṃ) - this; मनः (manaḥ) - mind; यत् (yat) - which; तत् (tat) - that; पदम् (padam) - state; अनुद्विग्नं (anudvignaṃ) - undisturbed; तत् (tat) - that; मे (me) - to me; वद (vada) - tell; महामते (mahāmate) - O great-minded one;]
(Eternal is this disturbance, eternal is this mind. Tell me of that undisturbed state, O great-minded one.)
The mind is eternally disturbed, and everything is eternally disturbed. O great-minded one, tell me about that state which is undisturbed.
विदुर उवाच॥
vidura uvāca॥
[विदुर (vidura) - Vidura; उवाच (uvāca) - said;]
(Vidura said:)
Vidura spoke:
नान्यत्र विद्यातपसोर्नान्यत्रेन्द्रियनिग्रहात्। नान्यत्र लोभसन्त्यागाच्छान्तिं पश्यामि तेऽनघ ॥५-३६-४९॥
nānyatra vidyātapasornānyatrendriyanigrahāt। nānyatra lobhasantyāgācchāntiṃ paśyāmi te'nagha ॥5-36-49॥
[न (na) - not; अन्यत्र (anyatra) - elsewhere; विद्या (vidyā) - knowledge; तपसः (tapasaḥ) - austerity; न (na) - not; अन्यत्र (anyatra) - elsewhere; इन्द्रिय (indriya) - senses; निग्रहात् (nigrahāt) - from control; न (na) - not; अन्यत्र (anyatra) - elsewhere; लोभ (lobha) - greed; सन्त्यागात् (santyāgāt) - from abandonment; शान्तिम् (śāntim) - peace; पश्यामि (paśyāmi) - I see; ते (te) - your; अनघ (anagha) - O sinless one;]
(I do not see peace for you, O sinless one, elsewhere than from knowledge and austerity, nor elsewhere than from control of the senses, nor elsewhere than from abandonment of greed.)
O sinless one, I perceive that peace cannot be found for you through any means other than knowledge and austerity, control of the senses, and the abandonment of greed.
बुद्ध्या भयं प्रणुदति तपसा विन्दते महत्। गुरुशुश्रूषया ज्ञानं शान्तिं त्यागेन विन्दति ॥५-३६-५०॥
buddhyā bhayaṃ praṇudati tapasā vindate mahat। guruśuśrūṣayā jñānaṃ śāntiṃ tyāgena vindati ॥5-36-50॥
[बुद्ध्या (buddhyā) - by wisdom; भयं (bhayam) - fear; प्रणुदति (praṇudati) - drives away; तपसा (tapasā) - by penance; विन्दते (vindate) - obtains; महत् (mahat) - greatness; गुरुशुश्रूषया (guruśuśrūṣayā) - by serving the guru; ज्ञानं (jñānam) - knowledge; शान्तिं (śāntim) - peace; त्यागेन (tyāgena) - by renunciation; विन्दति (vindati) - obtains;]
(By wisdom, fear is driven away; by penance, greatness is obtained. By serving the guru, knowledge and peace are obtained by renunciation.)
Fear is dispelled by wisdom; greatness is achieved through penance. Knowledge and peace are attained by serving the guru and through renunciation.
अनाश्रिता दानपुण्यं वेदपुण्यमनाश्रिताः। रागद्वेषविनिर्मुक्ता विचरन्तीह मोक्षिणः ॥५-३६-५१॥
anāśritā dānapuṇyaṃ vedapuṇyamanāśritāḥ। rāgadveṣavinirmuktā vicarantīha mokṣiṇaḥ ॥5-36-51॥
[अनाश्रिता (anāśritā) - not dependent; दानपुण्यं (dānapuṇyaṃ) - merit of charity; वेदपुण्यमनाश्रिताः (vedapuṇyamanāśritāḥ) - not dependent on Vedic merit; रागद्वेषविनिर्मुक्ता (rāgadveṣavinirmuktā) - free from attachment and aversion; विचरन्तीह (vicarantīha) - wandering here; मोक्षिणः (mokṣiṇaḥ) - liberated souls;]
(Not dependent on the merit of charity or Vedic merit, free from attachment and aversion, wandering here are the liberated souls.)
The liberated souls, who are not dependent on the merit of charity or Vedic merit, and are free from attachment and aversion, wander here.
स्वधीतस्य सुयुद्धस्य सुकृतस्य च कर्मणः। तपसश्च सुतप्तस्य तस्यान्ते सुखमेधते ॥५-३६-५२॥
svadhītasya suyuddhasya sukṛtasya ca karmaṇaḥ। tapasaśca sutaptasya tasyānte sukhamedhate ॥5-36-52॥
[स्वधीतस्य (svadhītasya) - of well-studied; सुयुद्धस्य (suyuddhasya) - of well-fought; सुकृतस्य (sukṛtasya) - of well-done; च (ca) - and; कर्मणः (karmaṇaḥ) - of action; तपसः (tapasaḥ) - of penance; च (ca) - and; सुतप्तस्य (sutaptasya) - of well-performed; तस्य (tasya) - its; अन्ते (ante) - at the end; सुखम् (sukham) - happiness; एधते (edhate) - grows;]
(At the end of well-studied, well-fought, well-done actions, and well-performed penance, happiness grows.)
Happiness grows at the end of well-studied learning, well-fought battles, well-done deeds, and well-performed penance.
स्वास्तीर्णानि शयनानि प्रपन्ना; न वै भिन्ना जातु निद्रां लभन्ते। न स्त्रीषु राजन्रतिमाप्नुवन्ति; न मागधैः स्तूयमाना न सूतैः ॥५-३६-५३॥
svāstīrṇāni śayanāni prapannā; na vai bhinnā jātu nidrāṃ labhante। na strīṣu rājanratimāpnuvanti; na māgadhaiḥ stūyamānā na sūtaiḥ ॥5-36-53॥
[स्वास्तीर्णानि (svāstīrṇāni) - spread; शयनानि (śayanāni) - beds; प्रपन्ना (prapannā) - having resorted; न (na) - not; वै (vai) - indeed; भिन्ना (bhinnā) - disturbed; जातु (jātu) - ever; निद्रां (nidrāṃ) - sleep; लभन्ते (labhante) - obtain; न (na) - not; स्त्रीषु (strīṣu) - in women; राजन् (rājan) - O king; रतिम् (ratim) - pleasure; आप्नुवन्ति (āpnuvanti) - obtain; न (na) - not; मागधैः (māgadhaiḥ) - by bards; स्तूयमाना (stūyamānā) - being praised; न (na) - not; सूतैः (sūtaiḥ) - by charioteers;]
(Having resorted to spread beds, they indeed never obtain disturbed sleep. O king, they do not obtain pleasure in women, nor being praised by bards or charioteers.)
Those who have resorted to well-spread beds never find their sleep disturbed. O king, they do not find pleasure in women, nor do they feel flattered by the praises of bards or charioteers.
न वै भिन्ना जातु चरन्ति धर्मं; न वै सुखं प्राप्नुवन्तीह भिन्नाः। न वै भिन्ना गौरवं मानयन्ति; न वै भिन्नाः प्रशमं रोचयन्ति ॥५-३६-५४॥
na vai bhinnā jātu caranti dharmaṁ; na vai sukhaṁ prāpnuvantīha bhinnāḥ। na vai bhinnā gauravaṁ mānayanti; na vai bhinnāḥ praśamaṁ rocayanti ॥5-36-54॥
[न (na) - not; वै (vai) - indeed; भिन्ना (bhinnā) - divided; जातु (jātu) - ever; चरन्ति (caranti) - act; धर्मं (dharmaṁ) - duty; न (na) - not; वै (vai) - indeed; सुखं (sukhaṁ) - happiness; प्राप्नुवन्ति (prāpnuvanti) - attain; इह (iha) - here; भिन्नाः (bhinnāḥ) - divided; न (na) - not; वै (vai) - indeed; भिन्ना (bhinnā) - divided; गौरवं (gauravaṁ) - respect; मानयन्ति (mānayanti) - honor; न (na) - not; वै (vai) - indeed; भिन्नाः (bhinnāḥ) - divided; प्रशमं (praśamaṁ) - peace; रोचयन्ति (rocayanti) - favor;]
(Not indeed do the divided ever act in duty; not indeed do the divided attain happiness here. Not indeed do the divided honor respect; not indeed do the divided favor peace.)
Those who are divided never truly follow their duty, nor do they find happiness here. They do not honor respect, nor do they favor peace.
न वै तेषां स्वदते पथ्यमुक्तं; योगक्षेमं कल्पते नोत तेषाम्। भिन्नानां वै मनुजेन्द्र परायणं; न विद्यते किञ्चिदन्यद्विनाशात् ॥५-३६-५५॥
na vai teṣāṃ svadate pathyamuktaṃ; yogakṣemaṃ kalpate nota teṣām। bhinnānāṃ vai manujendra parāyaṇaṃ; na vidyate kiñcidanyadvināśāt ॥5-36-55॥
[न (na) - not; वै (vai) - indeed; तेषां (teṣāṃ) - their; स्वदते (svadate) - tastes; पथ्यम् (pathyam) - wholesome; उक्तं (uktaṃ) - said; योगक्षेमं (yogakṣemaṃ) - prosperity and security; कल्पते (kalpate) - is arranged; न (na) - not; उत (uta) - or; तेषाम् (teṣām) - their; भिन्नानां (bhinnānāṃ) - of the divided; वै (vai) - indeed; मनुजेन्द्र (manujendra) - O king of men; परायणं (parāyaṇaṃ) - refuge; न (na) - not; विद्यते (vidyate) - exists; किञ्चित् (kiñcit) - anything; अन्यत् (anyat) - other; विनाशात् (vināśāt) - than destruction;]
(Not indeed does their wholesome said taste; nor is prosperity and security arranged for them. Of the divided, O king of men, indeed no refuge exists other than destruction.)
Indeed, what is said to be wholesome does not appeal to them; nor is their prosperity and security ensured. O king of men, for those who are divided, there is no refuge other than destruction.
सम्भाव्यं गोषु सम्पन्नं सम्भाव्यं ब्राह्मणे तपः। सम्भाव्यं स्त्रीषु चापल्यं सम्भाव्यं ज्ञातितो भयम् ॥५-३६-५६॥
sambhāvyaṃ goṣu sampannaṃ sambhāvyaṃ brāhmaṇe tapaḥ। sambhāvyaṃ strīṣu cāpalyaṃ sambhāvyaṃ jñātito bhayam ॥5-36-56॥
[सम्भाव्यं (sambhāvyaṃ) - possible; गोषु (goṣu) - in cows; सम्पन्नं (sampannaṃ) - prosperity; सम्भाव्यं (sambhāvyaṃ) - possible; ब्राह्मणे (brāhmaṇe) - in a Brahmin; तपः (tapaḥ) - austerity; सम्भाव्यं (sambhāvyaṃ) - possible; स्त्रीषु (strīṣu) - in women; चापल्यं (cāpalyaṃ) - fickleness; सम्भाव्यं (sambhāvyaṃ) - possible; ज्ञातितः (jñātitaḥ) - from relatives; भयम् (bhayam) - fear;]
(Possible is prosperity in cows, possible is austerity in a Brahmin, possible is fickleness in women, possible is fear from relatives.)
It is possible to find prosperity among cows, austerity in a Brahmin, fickleness in women, and fear from relatives.
तन्तवोऽप्यायता नित्यं तन्तवो बहुलाः समाः। बहून्बहुत्वादायासान्सहन्तीत्युपमा सताम् ॥५-३६-५७॥
tantavo'pyāyatā nityaṃ tantavo bahulāḥ samāḥ। bahūnbahutvādāyāsānsahantītyupamā satām ॥5-36-57॥
[तन्तवः (tantavaḥ) - threads; अपि (api) - also; आयताः (āyatāḥ) - extended; नित्यम् (nityam) - always; तन्तवः (tantavaḥ) - threads; बहुलाः (bahulāḥ) - numerous; समाः (samāḥ) - equal; बहून् (bahūn) - many; बहुत्वात् (bahutvāt) - due to multitude; आयासान् (āyāsān) - efforts; सहन्ति (sahanti) - endure; इति (iti) - thus; उपमा (upamā) - comparison; सताम् (satām) - of the good;]
(Threads are also always extended, threads are numerous and equal. Due to multitude, they endure many efforts, thus is the comparison of the good.)
Threads are always extended and numerous, enduring many efforts due to their multitude, thus they are compared to the good.
धूमायन्ते व्यपेतानि ज्वलन्ति सहितानि च। धृतराष्ट्रोल्मुकानीव ज्ञातयो भरतर्षभ ॥५-३६-५८॥
dhūmāyante vyapetāni jvalanti sahitāni ca। dhṛtarāṣṭrolmukānīva jñātayo bharatarṣabha ॥5-36-58॥
[धूमायन्ते (dhūmāyante) - are smoking; व्यपेतानि (vyapetāni) - dispersed; ज्वलन्ति (jvalanti) - are blazing; सहितानि (sahitāni) - together; च (ca) - and; धृतराष्ट्रोल्मुकानि (dhṛtarāṣṭrolmukāni) - Dhritarashtra's torches; इव (iva) - like; ज्ञातयः (jñātayaḥ) - relatives; भरतर्षभ (bharatarṣabha) - O best of the Bharatas;]
(They are smoking, dispersed, blazing together, like Dhritarashtra's torches, O best of the Bharatas, the relatives.)
O best of the Bharatas, the relatives are smoking and blazing together like the torches of Dhritarashtra, having been dispersed.
ब्राह्मणेषु च ये शूराः स्त्रीषु ज्ञातिषु गोषु च। वृन्तादिव फलं पक्वं धृतराष्ट्र पतन्ति ते ॥५-३६-५९॥
brāhmaṇeṣu ca ye śūrāḥ strīṣu jñātiṣu goṣu ca। vṛntādiva phalaṃ pakvaṃ dhṛtarāṣṭra patanti te ॥5-36-59॥
[ब्राह्मणेषु (brāhmaṇeṣu) - among Brahmins; च (ca) - and; ये (ye) - who; शूराः (śūrāḥ) - heroes; स्त्रीषु (strīṣu) - among women; ज्ञातिषु (jñātiṣu) - among relatives; गोषु (goṣu) - among cows; च (ca) - and; वृन्तात् (vṛntāt) - from the stem; इव (iva) - like; फलं (phalaṃ) - fruit; पक्वं (pakvaṃ) - ripe; धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; पतन्ति (patanti) - fall; ते (te) - they;]
(Among Brahmins and heroes, among women, relatives, and cows, like ripe fruit from the stem, O Dhritarashtra, they fall.)
O Dhritarashtra, those who are heroes among Brahmins, women, relatives, and cows, fall like ripe fruit from the stem.
महानप्येकजो वृक्षो बलवान्सुप्रतिष्ठितः। प्रसह्य एव वातेन शाखास्कन्धं विमर्दितुम् ॥५-३६-६०॥
mahānapyekajo vṛkṣo balavānsupratiṣṭhitaḥ। prasahya eva vātena śākhāskandhaṃ vimarditum ॥5-36-60॥
[महान् (mahān) - great; अपि (api) - also; एकजः (ekajaḥ) - born alone; वृक्षः (vṛkṣaḥ) - tree; बलवान् (balavān) - strong; सुप्रतिष्ठितः (supratiṣṭhitaḥ) - well-established; प्रसह्य (prasahya) - forcibly; एव (eva) - indeed; वातेन (vātena) - by the wind; शाखा (śākhā) - branch; स्कन्धं (skandhaṃ) - trunk; विमर्दितुम् (vimarditum) - to crush;]
(Even a great tree, born alone, strong and well-established, can indeed have its branches and trunk forcibly crushed by the wind.)
Even a mighty tree, though strong and well-rooted, can have its branches and trunk broken by the force of the wind.
अथ ये सहिता वृक्षाः सङ्घशः सुप्रतिष्ठिताः। ते हि शीघ्रतमान्वातान्सहन्तेऽन्योन्यसंश्रयात् ॥५-३६-६१॥
atha ye sahitā vṛkṣāḥ saṅghaśaḥ supratiṣṭhitāḥ। te hi śīghratamānvātānsahante'nyonyasaṃśrayāt ॥5-36-61॥
[अथ (atha) - then; ये (ye) - which; सहिता (sahitā) - together; वृक्षाः (vṛkṣāḥ) - trees; सङ्घशः (saṅghaśaḥ) - in groups; सुप्रतिष्ठिताः (supratiṣṭhitāḥ) - well-established; ते (te) - they; हि (hi) - indeed; शीघ्रतमान् (śīghratamān) - very fast; वातान् (vātān) - winds; सहन्ते (sahante) - withstand; अन्योन्य (anyonya) - mutual; संश्रयात् (saṃśrayāt) - support;]
(Then, the trees which are together in groups and well-established, indeed withstand very fast winds due to mutual support.)
Trees that stand together in well-established groups can withstand even the strongest winds because they support each other.
एवं मनुष्यमप्येकं गुणैरपि समन्वितम्। शक्यं द्विषन्तो मन्यन्ते वायुर्द्रुममिवैकजम् ॥५-३६-६२॥
evaṃ manuṣyamapyekaṃ guṇairapi samanvitam। śakyaṃ dviṣanto manyante vāyurdumamivaikajam ॥5-36-62॥
[एवम् (evam) - thus; मनुष्यम् (manuṣyam) - a man; अपि (api) - also; एकम् (ekam) - one; गुणैः (guṇaiḥ) - with qualities; अपि (api) - even; समन्वितम् (samanvitam) - endowed; शक्यम् (śakyam) - possible; द्विषन्तः (dviṣantaḥ) - enemies; मन्यन्ते (manyante) - consider; वायुः (vāyuḥ) - wind; द्रुमम् (drumam) - tree; इव (iva) - like; एकजम् (ekajam) - solitary born;]
(Thus, even a man endowed with qualities is considered possible by enemies, like the wind considers a solitary born tree.)
Thus, even a man with qualities is perceived as vulnerable by enemies, just as the wind perceives a solitary tree.
अन्योन्यसमुपष्टम्भादन्योन्यापाश्रयेण च। ज्ञातयः सम्प्रवर्धन्ते सरसीवोत्पलान्युत ॥५-३६-६३॥
anyonyasamupaṣṭambhād anyonyāpāśrayeṇa ca। jñātayaḥ sampravardhante sarasīvotpālānyuta ॥5-36-63॥
[अन्योन्यसमुपष्टम्भात् (anyonyasamupaṣṭambhāt) - by mutual support; अन्योन्यापाश्रयेण (anyonyāpāśrayeṇa) - by mutual dependence; च (ca) - and; ज्ञातयः (jñātayaḥ) - relatives; सम्प्रवर्धन्ते (sampravardhante) - grow; सरसि (sarasi) - in the lake; इव (iva) - like; उत्पलानि (utpalāni) - lotuses; उत (uta) - indeed;]
(By mutual support and mutual dependence, relatives grow like lotuses in the lake.)
Relatives thrive through mutual support and dependence, much like lotuses flourish in a lake.
अवध्या ब्राह्मणा गावः स्त्रियो बालाश्च ज्ञातयः। येषां चान्नानि भुञ्जीत ये च स्युः शरणागताः ॥५-३६-६४॥
avadhyā brāhmaṇā gāvaḥ striyo bālāśca jñātayaḥ। yeṣāṃ cānnāni bhuñjīta ye ca syuḥ śaraṇāgatāḥ ॥5-36-64॥
[अवध्या (avadhyā) - not to be killed; ब्राह्मणा (brāhmaṇā) - Brahmins; गावः (gāvaḥ) - cows; स्त्रियः (striyaḥ) - women; बालाः (bālāḥ) - children; च (ca) - and; ज्ञातयः (jñātayaḥ) - relatives; येषां (yeṣāṃ) - whose; च (ca) - and; अन्नानि (annāni) - food; भुञ्जीत (bhuñjīta) - should eat; ये (ye) - who; च (ca) - and; स्युः (syuḥ) - are; शरणागताः (śaraṇāgatāḥ) - those who have sought refuge;]
(Brahmins, cows, women, children, and relatives are not to be killed; one should eat the food of those whose refuge they have sought.)
Brahmins, cows, women, children, and relatives should not be harmed. One should partake in the food of those who have sought refuge with them.
न मनुष्ये गुणः कश्चिदन्यो धनवतामपि। अनातुरत्वाद्भद्रं ते मृतकल्पा हि रोगिणः ॥५-३६-६५॥
na manuṣye guṇaḥ kaścidanyo dhanavatāmapi। anāturatvādbhadraṃ te mṛtakalpā hi rogiṇaḥ ॥5-36-65॥
[न (na) - not; मनुष्ये (manuṣye) - in a person; गुणः (guṇaḥ) - virtue; कश्चित् (kaścit) - any; अन्यः (anyaḥ) - other; धनवताम् (dhanavatām) - of the wealthy; अपि (api) - even; अनातुरत्वात् (anāturatvāt) - due to being free from disease; भद्रं (bhadraṃ) - auspicious; ते (te) - your; मृतकल्पाः (mṛtakalpāḥ) - like dead; हि (hi) - indeed; रोगिणः (rogiṇaḥ) - the sick;]
(There is no virtue in a person other than the wealthy. Due to being free from disease, auspiciousness is yours, for the sick are indeed like dead.)
There is no virtue in a person other than wealth, as being free from disease is auspicious for you, for the sick are indeed like the dead.
अव्याधिजं कटुकं शीर्षरोगं; पापानुबन्धं परुषं तीक्ष्णमुग्रम्। सतां पेयं यन्न पिबन्त्यसन्तो; मन्युं महाराज पिब प्रशाम्य ॥५-३६-६६॥
avyādhijaṃ kaṭukaṃ śīṣarogaṃ; pāpānubandhaṃ paruṣaṃ tīkṣṇamugram। satāṃ peyaṃ yan na pibantyasanto; manyuṃ mahārāja piba praśāmya ॥5-36-66॥
[अव्याधिजं (avyādhijaṃ) - not caused by disease; कटुकं (kaṭukaṃ) - bitter; शीर्षरोगं (śīṣarogaṃ) - headache; पापानुबन्धं (pāpānubandhaṃ) - associated with sin; परुषं (paruṣaṃ) - harsh; तीक्ष्णमुग्रम् (tīkṣṇamugram) - sharp and fierce; सतां (satāṃ) - of the good; पेयं (peyaṃ) - drink; यत् (yat) - which; न (na) - not; पिबन्ति (pibanti) - drink; असन्तः (asantaḥ) - the wicked; मन्युं (manyuṃ) - anger; महाराज (mahārāja) - O great king; पिब (piba) - drink; प्रशाम्य (praśāmya) - calm down;]
(Not caused by disease, bitter, headache; associated with sin, harsh, sharp and fierce. A drink for the good, which the wicked do not drink; O great king, drink the anger and calm down.)
O great king, drink the anger which is not caused by disease, is bitter, causes headache, is associated with sin, harsh, sharp, and fierce. It is a drink for the good, which the wicked do not consume, and calm yourself.
रोगार्दिता न फलान्याद्रियन्ते; न वै लभन्ते विषयेषु तत्त्वम्। दुःखोपेता रोगिणो नित्यमेव; न बुध्यन्ते धनभोगान्न सौख्यम् ॥५-३६-६७॥
rogārditā na phalānyādriyante; na vai labhante viṣayeṣu tattvam। duḥkhopetā rogiṇo nityameva; na budhyante dhanabhogānna saukhyam ॥5-36-67॥
[रोगार्दिता (rogārditā) - afflicted by disease; न (na) - not; फलानि (phalāni) - fruits; आद्रियन्ते (ādriyante) - respect; न (na) - not; वै (vai) - indeed; लभन्ते (labhante) - obtain; विषयेषु (viṣayeṣu) - in objects; तत्त्वम् (tattvam) - truth; दुःखोपेता (duḥkhopetā) - endowed with sorrow; रोगिणः (rogiṇaḥ) - the diseased; नित्यमेव (nityameva) - always; न (na) - not; बुध्यन्ते (budhyante) - understand; धनभोगान् (dhanabhogān) - wealth enjoyments; न (na) - not; सौख्यम् (saukhyam) - happiness;]
(Afflicted by disease, they do not respect fruits; indeed, they do not obtain truth in objects. Endowed with sorrow, the diseased always do not understand wealth enjoyments, nor happiness.)
Those afflicted by disease do not value the fruits; they do not find truth in worldly objects. Always burdened by sorrow, the diseased neither comprehend the enjoyment of wealth nor find happiness.
पुरा ह्युक्तो नाकरोस्त्वं वचो मे; द्यूते जितां द्रौपदीं प्रेक्ष्य राजन्। दुर्योधनं वारयेत्यक्षवत्यां; कितवत्वं पण्डिता वर्जयन्ति ॥५-३६-६८॥
purā hyukto nākarostvaṃ vaco me; dyūte jitāṃ draupadīṃ prekṣya rājan। duryodhanaṃ vārayetyakṣavatyāṃ; kitavatvaṃ paṇḍitā varjayanti ॥5-36-68॥
[पुरा (purā) - formerly; हि (hi) - indeed; उक्तः (uktaḥ) - said; न (na) - not; अकरः (akaraḥ) - did; त्वं (tvaṃ) - you; वचः (vacaḥ) - words; मे (me) - my; द्यूते (dyūte) - in the game; जिताम् (jitām) - won; द्रौपदीम् (draupadīm) - Draupadi; प्रेक्ष्य (prekṣya) - seeing; राजन् (rājan) - O king; दुर्योधनम् (duryodhanam) - Duryodhana; वारयेत् (vārayet) - restrain; अक्षवत्याम् (akṣavatyām) - in the dice game; कितवत्वम् (kitavatvam) - gambling; पण्डिताः (paṇḍitāḥ) - wise ones; वर्जयन्ति (varjayanti) - avoid;]
(Formerly, indeed, you did not heed my words; seeing Draupadi won in the game, O king, restrain Duryodhana in the dice game; wise ones avoid gambling.)
Formerly, you did not heed my words; seeing Draupadi won in the game, O king, you should have restrained Duryodhana in the dice game; wise ones avoid gambling.
न तद्बलं यन्मृदुना विरुध्यते; मिश्रो धर्मस्तरसा सेवितव्यः। प्रध्वंसिनी क्रूरसमाहिता श्री; र्मृदुप्रौढा गच्छति पुत्रपौत्रान् ॥५-३६-६९॥
na tadbalaṁ yanmṛdunā virudhyate; miśro dharmastarasa sevitaḥ। pradhvaṁsinī krūrasamāhitā śrī; rmṛduprauḍhā gacchati putrapautrān ॥5-36-69॥
[न (na) - not; तद्बलम् (tadbalaṁ) - that strength; यत् (yat) - which; मृदुना (mṛdunā) - by gentleness; विरुध्यते (virudhyate) - is opposed; मिश्रः (miśraḥ) - mixed; धर्मः (dharmaḥ) - duty; तरसा (tarasā) - with force; सेवितव्यः (sevitavyaḥ) - should be followed; प्रध्वंसिनी (pradhvaṁsinī) - destructive; क्रूरसमाहिता (krūrasamāhitā) - cruelly disposed; श्रीः (śrīḥ) - prosperity; मृदुप्रौढा (mṛduprauḍhā) - gentle and strong; गच्छति (gacchati) - goes; पुत्रपौत्रान् (putrapautrān) - to sons and grandsons;]
(That strength which is opposed by gentleness; mixed duty should be followed with force. Destructive, cruelly disposed prosperity, gentle and strong, goes to sons and grandsons.)
The strength that can be opposed by gentleness is not true strength. A mixed duty should be pursued with vigor. Destructive and cruelly disposed prosperity, which is both gentle and strong, passes on to sons and grandsons.
धार्तराष्ट्राः पाण्डवान्पालयन्तु; पाण्डोः सुतास्तव पुत्रांश्च पान्तु। एकारिमित्राः कुरवो ह्येकमन्त्रा; जीवन्तु राजन्सुखिनः समृद्धाः ॥५-३६-७०॥
dhārtarāṣṭrāḥ pāṇḍavānpālayantu; pāṇḍoḥ sutāstava putrāṃśca pāntu। ekārimitrāḥ kuravo hyekamantrā; jīvantu rājansukhinaḥ samṛddhāḥ ॥5-36-70॥
[धार्तराष्ट्राः (dhārtarāṣṭrāḥ) - sons of Dhritarashtra; पाण्डवान् (pāṇḍavān) - the Pandavas; पालयन्तु (pālayantu) - may protect; पाण्डोः (pāṇḍoḥ) - of Pandu; सुताः (sutāḥ) - sons; तव (tava) - your; पुत्रान् (putrān) - sons; च (ca) - and; पान्तु (pāntu) - may protect; एकारिमित्राः (ekārimitrāḥ) - having one enemy as friend; कुरवः (kuravaḥ) - the Kauravas; हि (hi) - indeed; एकमन्त्रा (ekamantrā) - of one counsel; जीवन्तु (jīvantu) - may live; राजन् (rājan) - O king; सुखिनः (sukhinaḥ) - happy; समृद्धाः (samṛddhāḥ) - prosperous;]
(May the sons of Dhritarashtra protect the Pandavas; may the sons of Pandu protect your sons. The Kauravas, having one enemy as friend and being of one counsel, may live, O king, happy and prosperous.)
May the sons of Dhritarashtra protect the Pandavas, and may the sons of Pandu protect your sons. Indeed, the Kauravas, united in counsel and having one enemy as a friend, may live happily and prosperously, O king.
मेढीभूतः कौरवाणां त्वमद्य; त्वय्याधीनं कुरुकुलमाजमीढ। पार्थान्बालान्वनवासप्रतप्ता; न्गोपायस्व स्वं यशस्तात रक्षन् ॥५-३६-७१॥
meḍhībhūtaḥ kauravāṇāṃ tvamadya; tvayyādhīnaṃ kurukulamājamīḍha। pārthānbālānvanavāsaprataptā; ngopāyasva svaṃ yaśastāta rakṣan ॥5-36-71॥
[मेढीभूतः (meḍhībhūtaḥ) - pillar-like; कौरवाणां (kauravāṇāṃ) - of the Kauravas; त्वम् (tvam) - you; अद्य (adya) - today; त्वयि (tvayi) - in you; आधीनं (ādhīnaṃ) - dependent; कुरुकुलम् (kurukulam) - Kuru dynasty; आजमीढ (ājamīḍha) - O Ajamīḍha; पार्थान् (pārthān) - the sons of Pṛthā; बालान् (bālān) - young; वनवास (vanavāsa) - forest exile; प्रतप्ता (prataptā) - tormented; गोपायस्व (gopāyasva) - protect; स्वम् (svam) - your; यशः (yaśaḥ) - fame; तात (tāta) - dear; रक्षन् (rakṣan) - protecting;]
(Today, you are like a pillar for the Kauravas; the Kuru dynasty is dependent on you, O Ajamīḍha. Protect the young sons of Pṛthā, tormented by forest exile, while safeguarding your fame, dear one.)
Today, you stand as a pillar for the Kauravas, with the Kuru dynasty relying on you, O Ajamīḍha. Protect the young sons of Pṛthā, who are tormented by their exile in the forest, while also safeguarding your own fame, dear one.
सन्धत्स्व त्वं कौरवान्पाण्डुपुत्रै; र्मा तेऽन्तरं रिपवः प्रार्थयन्तु। सत्ये स्थितास्ते नरदेव सर्वे; दुर्योधनं स्थापय त्वं नरेन्द्र ॥५-३६-७२॥
sandhatsva tvaṁ kauravān pāṇḍu-putraiḥ; mā te'ntaraṁ ripavaḥ prārthayantu। satye sthitās te naradeva sarve; duryodhanaṁ sthāpaya tvaṁ narendra ॥5-36-72॥
[सन्धत्स्व (sandhatsva) - unite; त्वं (tvaṁ) - you; कौरवान् (kauravān) - Kauravas; पाण्डुपुत्रैः (pāṇḍu-putraiḥ) - with Pandu's sons; मा (mā) - do not; ते (te) - your; अन्तरं (antaraṁ) - gap; रिपवः (ripavaḥ) - enemies; प्रार्थयन्तु (prārthayantu) - seek; सत्ये (satye) - in truth; स्थिताः (sthitāḥ) - standing; ते (te) - they; नरदेव (naradeva) - O king; सर्वे (sarve) - all; दुर्योधनं (duryodhanam) - Duryodhana; स्थापय (sthāpaya) - establish; त्वं (tvaṁ) - you; नरेन्द्र (narendra) - O king;]
(Unite you the Kauravas with Pandu's sons; do not let your enemies seek a gap. In truth, they are all standing, O king; establish Duryodhana, you O king.)
You should unite the Kauravas with the sons of Pandu; do not let your enemies find a gap. All of them are standing firm in truth, O king; establish Duryodhana, you O king.
