05.036
vidura uvāca॥
Vidura spoke:
atraivodāharantīmam itihāsaṃ purātanam। ātreyasya ca saṃvādaṃ sādhyānāṃ ceti naḥ śrutam ॥5-36-1॥
Here, they narrate this ancient story: the dialogue between Ātreya and the accomplished ones, as we have heard.
carantaṁ haṁsarūpeṇa maharṣiṁ saṁśitavratam। sādhyā devā mahāprājñaṁ paryapṛcchanta vai purā ॥5-36-2॥
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.
sādhyā devā vayamasmo maharṣe; dṛṣṭvā bhavantaṃ na śaknumo'numāthum. śrutena dhīro buddhimāṃstvaṃ mato naḥ; kāvyāṃ vācaṃ vaktumarhasyudārām ॥5-36-3॥
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.
haṁsa uvāca॥
The swan spoke:
etat kāryam amarāḥ saṃśrutaṃ me; dhṛtiḥ śamaḥ satyadharmānuvṛttiḥ। granthiṃ vinīya hṛdayasya sarvaṃ; priyāpriye cātmavaśaṃ nayīta ॥5-36-4॥
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.
ākruśyamāno nākrośenmanyureva titikṣitaḥ। ākroṣṭāraṃ nirdahati sukṛtaṃ cāsya vindati ॥5-36-5॥
When insulted, one should not retaliate with anger; instead, patience should be practiced. The insulter harms himself and loses his virtues.
nākrośī syānnāvamānī parasya; mitradrohī nota nīcopasevī। na cātimānī na ca hīnavṛtto; rūkṣāṃ vācaṃ ruśatīṃ varjayīta ॥5-36-6॥
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.
marmāṇyasthīni hṛdayaṃ tathāsū; nghorā vāco nirdahantīha puṃsām। tasmādvācaṃ ruśatīṃ rūkṣarūpāṃ; dharmārāmo nityaśo varjayīta ॥5-36-7॥
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.
aruntudaṁ paruṣaṁ rūkṣavācaṁ; vākkaṇṭakairvitudantaṁ manuṣyān। vidyādalakṣmīkatamaṁ janānāṁ; mukhe nibaddhāṁ nirṛtiṁ vahantam ॥5-36-8॥
A person who speaks harshly and roughly, tormenting others with their words, is considered the most unfortunate, as they carry disaster within their speech.
paraścedenamadhi-vidhyeta bāṇaiḥ bhṛśaṃ sutīkṣṇairanalārkadīptaiḥ। viricyamāno'pyatiricyamāno vidyātkaviḥ sukṛtaṃ me dadhāti ॥5-36-9॥
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.
yadi santaṃ sevate yadyasantaṃ; tapasvinaṃ yadi vā stenameva। vāso yathā raṅgavaśaṃ prayāti; tathā sa teṣāṃ vaśamabhyupaiti ॥5-36-10॥
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.
vādaṃ tu yo na pravadena na vādaye; dyo nāhataḥ pratihanyānna ghātayet। yo hantukāmasya na pāpamicche; ttsmai devāḥ spṛhayantyāgatāya ॥5-36-11॥
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.
avyāhṛtaṃ vyāhṛtācchreya āhuḥ; satyaṃ vadedvyāhṛtaṃ taddvitīyam। priyaṃ vadedvyāhṛtaṃ tattṛtīyaṃ; dharmyaṃ vadedvyāhṛtaṃ taccaturtham ॥5-36-12॥
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.
yādṛśaiḥ saṃvivadate yādṛśāṃścopasevate। yādṛgicchec ca bhavituṃ tādṛgbhavati pūruṣaḥ ॥5-36-13॥
A person becomes like those with whom he converses and associates, and as he desires to be.
yato yato nivartate tatastato vimucyate। nivartanāddhi sarvato na vetti duḥkhamaṇvapi ॥5-36-14॥
Wherever one returns from, from there one is liberated. Indeed, by returning from everywhere, one does not experience even the slightest suffering.
na jīyate nota jigīṣate'nyā; nna vairakṛccāpratighātakaśca। nindāpraśaṁsāsu samasvabhāvo; na śocate hṛṣyati naiva cāyam ॥5-36-15॥
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.
bhāvamicchati sarvasya nābhāve kurute matim। satyavādī mṛdurdānto yaḥ sa uttamapūruṣaḥ ॥5-36-16॥
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.
nānarthakaṃ sāntvayati pratijñāya dadāti ca। rāddhāparāddhe jānāti yaḥ sa madhyamapūruṣaḥ ॥5-36-17॥
A mediocre man is one who consoles without being useless, fulfills promises by giving, and understands both success and failure.
duḥśāsanastūpahantā na śāstā; nāvartate manyuvaśātkṛtaghnaḥ। na kasyacinmitramatho durātmā; kalāścaitā adhamasyeha puṃsaḥ ॥5-36-18॥
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.
na śraddadhāti kalyāṇaṃ parebhyo'pyātmaśaṅkitaḥ। nirākaroti mitrāṇi yo vai so'dhamapūruṣaḥ ॥5-36-19॥
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.
uttamāneva seveta prāpte kāle tu madhyamān। adhamāṃstu na seveta ya icchechchreya ātmanaḥ ॥5-36-20॥
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.
prāpnoti vai vittamasadbalena; nityotthānātprajñayā pauruṣeṇa। na tveva samyaglabhate praśaṁsāṁ; na vṛttamāpnoti mahākulānām ॥5-36-21॥
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.
dhṛtarāṣṭra uvāca॥
Dhritarashtra spoke:
mahākulānāṃ spṛhayanti devā; dharmārthavṛddhāśca bahuśrutāśca। pṛcchāmi tvāṃ vidura praśnametaṃ; bhavanti vai kāni mahākulāni ॥5-36-22॥
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?
vidura uvāca॥
Vidura spoke:
tapo damo brahmavittvaṃ vitānāḥ; puṇyā vivāhāḥ satatānnadānam। yeṣvevaite sapta guṇā bhavanti; samyagvṛttāstāni mahākulāni ॥5-36-23॥
Great families are those in which austerity, self-restraint, knowledge of Brahman, sacrifices, auspicious marriages, and constant food donation are properly conducted.
yeṣāṃ na vṛttaṃ vyathate na yoni; vṛttaprasādena caranti dharmam। ye kīrtimicchanti kule viśiṣṭāṃ; tyaktānṛtāstāni mahākulāni ॥5-36-24॥
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.
anijyayāviva haiśca vedasyotsādanena ca। kulānyakulatāṃ yānti dharmasyātikrameṇa ca ॥5-36-25॥
Families degrade into disorder through improper conduct, marriages, and the destruction of the Veda, violating the principles of dharma.
devadravyavināśena brahmasvaharaṇena ca। kulānyakulatāṃ yānti brāhmaṇātikrameṇa ca ॥5-36-26॥
Families lose their status and honor by destroying divine wealth, appropriating the wealth of Brahmins, and transgressing against Brahmins.
brāhmaṇānāṃ paribhavātparivādācca bhārata। kulānyakulatāṃ yānti nyāsāpaharaṇena ca ॥5-36-27॥
O Bharata, families fall into disrepute due to disrespect and slander of the Brahmins, and also by misappropriating trust.
kulāni samupetāni gobhiḥ puruṣato'śvataḥ। kulasaṅkhyāṃ na gacchanti yāni hīnani vṛttataḥ ॥5-36-28॥
Families that are endowed with wealth such as cows, men, and horses do not count as families if they lack proper conduct.
vṛttatastvavihīnani kulānyalpadhanānyapi। kulasaṅkhyāṃ tu gacchanti karṣanti ca mahadyaśaḥ ॥5-36-29॥
Even families with little wealth, if not devoid of good conduct, are counted among the families and attract great fame.
mā naḥ kule vairakṛtkaścidastu; rājāmātyo mā parasvāpahārī। mitradrohī naikṛtiko'nṛtī vā; pūrvāśī vā pitṛdevātithibhyaḥ ॥5-36-30॥
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.
yaśca no brāhmaṇaṃ hanyādyaśca no brāhmaṇāndviṣet। na naḥ sa samitiṃ gacchedyaśca no nirvapetkṛṣim ॥5-36-31॥
Anyone who would harm or hate our Brahmins, or destroy our agriculture, should not be allowed to join our assembly.
tṛṇāni bhūmirudakaṃ vākcaturthī ca sūnṛtā। satāmetāni geheṣu nocchidyante kadācana ॥5-36-32॥
In the homes of virtuous people, grass, earth, water, speech, and pleasantness are never lacking.
śraddhayā parayā rājannupanītāni satkṛtim। pravṛttāni mahāprājña dharmiṇāṃ puṇyakarmaṇām ॥5-36-33॥
O wise king, with supreme faith, the righteous and those who perform virtuous deeds are brought near and honored.
sūkṣmo'pi bhāraṃ nṛpate syandano vai; śakto voḍhuṃ na tathānye mahījāḥ। evaṃ yuktā bhārasahā bhavanti; mahākulīnā na tathānye manuṣyāḥ ॥5-36-34॥
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.
na tanmitraṁ yasya kopādbibheti; yadvā mitraṁ śaṅkitenopacaryam। yasminmitre pitarīvāśvasīta; tadvai mitraṁ saṅgatānītarāṇi ॥5-36-35॥
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.
yadi cedapyasambandho mitrabhāvena vartate। sa eva bandhustanmitraṃ sā gatistatparāyaṇam ॥5-36-36॥
Even if there is no relation, one who behaves as a friend is indeed a relative; that friend is the path and refuge.
calacittasya vai puṁso vṛddhānanu-pasevataḥ। pāriplavamaternityamadhruvo mitrasaṅgrahaḥ ॥5-36-37॥
The friendship of a man with a restless mind, who does not respect the elders, is always unstable and uncertain.
calacittamanātmānamindriyāṇāṃ vaśānugam। arthāḥ samativartante haṃsāḥ śuṣkaṃ saro yathā ॥5-36-38॥
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.
akasmādeva kupyanti prasīdantyanimittataḥ। śīlametadasādhūnāmabhraṃ pāriplavaṃ yathā ॥5-36-39॥
The wicked are unpredictable, becoming angry or pleased without any apparent reason, much like an unstable cloud.
satkṛtāśca kṛtārthāśca mitrāṇāṃ na bhavanti ye। tānmṛtānapi kravyādāḥ kṛtaghnānnopabhuñjate ॥5-36-40॥
Those who do not honor and fulfill their friends are not consumed by even carnivores after death.
arthayedeva mitrāṇi sati vāsati vā dhane। nānarthayan vijānāti mitrāṇāṃ sāraphalgutām ॥5-36-41॥
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.
santāpādbhraśyate rūpaṃ santāpādbhraśyate balam। santāpādbhraśyate jñānaṃ santāpādvyādhimṛcchati ॥5-36-42॥
Distress causes the decay of beauty, strength, and knowledge, and leads to disease.
anavāpyaṃ ca śokena śarīraṃ copatapyate। amitrāśca prahṛṣyanti mā sma śoke manaḥ kṛthāḥ ॥5-36-43॥
The unattainable torments the body with grief, and enemies rejoice. Do not let your mind dwell in grief.
punar naro mriyate jāyate ca; punar naro hīyate vardhate punaḥ। punar naro yācati yācyate ca; punar naraḥ śocati śocyate punaḥ ॥5-36-44॥
A man repeatedly experiences the cycle of death and birth, diminishment and growth, begging and being begged, grieving and being grieved.
sukhaṁ ca duḥkhaṁ ca bhavābhavau ca; lābhālābhau maraṇaṁ jīvitaṁ ca। paryāyaśaḥ sarvamiha spṛśanti; tasmāddhīro naiva hṛṣyenna śocet ॥5-36-45॥
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.
calāni hīmāni ṣaḍindriyāṇi; teṣāṃ yadyadvartate yatra yatra। tatastataḥ sravate buddhirasya; chidrodakumbhādiva nityamambhaḥ ॥5-36-46॥
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.
dhṛtarāṣṭra uvāca॥
Dhritarashtra spoke:
tanurucchaḥ śikhī rājā mithyopacarito mayā। mandānāṃ mama putrāṇāṃ yuddhenāntaṃ kariṣyati ॥5-36-47॥
The tall and slender king with a peak, whom I have falsely treated, will bring about the end of my foolish sons through war.
nityodvignamidaṃ sarvaṃ nityodvignamidaṃ manaḥ। yattatpadamanudvignaṃ tanme vada mahāmate ॥5-36-48॥
The mind is eternally disturbed, and everything is eternally disturbed. O great-minded one, tell me about that state which is undisturbed.
vidura uvāca॥
Vidura spoke:
nānyatra vidyātapasornānyatrendriyanigrahāt। nānyatra lobhasantyāgācchāntiṃ paśyāmi te'nagha ॥5-36-49॥
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.
buddhyā bhayaṃ praṇudati tapasā vindate mahat। guruśuśrūṣayā jñānaṃ śāntiṃ tyāgena vindati ॥5-36-50॥
Fear is dispelled by wisdom; greatness is achieved through penance. Knowledge and peace are attained by serving the guru and through renunciation.
anāśritā dānapuṇyaṃ vedapuṇyamanāśritāḥ। rāgadveṣavinirmuktā vicarantīha mokṣiṇaḥ ॥5-36-51॥
The liberated souls, who are not dependent on the merit of charity or Vedic merit, and are free from attachment and aversion, wander here.
svadhītasya suyuddhasya sukṛtasya ca karmaṇaḥ। tapasaśca sutaptasya tasyānte sukhamedhate ॥5-36-52॥
Happiness grows at the end of well-studied learning, well-fought battles, well-done deeds, and well-performed penance.
svāstīrṇāni śayanāni prapannā; na vai bhinnā jātu nidrāṃ labhante। na strīṣu rājanratimāpnuvanti; na māgadhaiḥ stūyamānā na sūtaiḥ ॥5-36-53॥
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.
na vai bhinnā jātu caranti dharmaṁ; na vai sukhaṁ prāpnuvantīha bhinnāḥ। na vai bhinnā gauravaṁ mānayanti; na vai bhinnāḥ praśamaṁ rocayanti ॥5-36-54॥
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.
na vai teṣāṃ svadate pathyamuktaṃ; yogakṣemaṃ kalpate nota teṣām। bhinnānāṃ vai manujendra parāyaṇaṃ; na vidyate kiñcidanyadvināśāt ॥5-36-55॥
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.
sambhāvyaṃ goṣu sampannaṃ sambhāvyaṃ brāhmaṇe tapaḥ। sambhāvyaṃ strīṣu cāpalyaṃ sambhāvyaṃ jñātito bhayam ॥5-36-56॥
It is possible to find prosperity among cows, austerity in a Brahmin, fickleness in women, and fear from relatives.
tantavo'pyāyatā nityaṃ tantavo bahulāḥ samāḥ। bahūnbahutvādāyāsānsahantītyupamā satām ॥5-36-57॥
Threads are always extended and numerous, enduring many efforts due to their multitude, thus they are compared to the good.
dhūmāyante vyapetāni jvalanti sahitāni ca। dhṛtarāṣṭrolmukānīva jñātayo bharatarṣabha ॥5-36-58॥
O best of the Bharatas, the relatives are smoking and blazing together like the torches of Dhritarashtra, having been dispersed.
brāhmaṇeṣu ca ye śūrāḥ strīṣu jñātiṣu goṣu ca। vṛntādiva phalaṃ pakvaṃ dhṛtarāṣṭra patanti te ॥5-36-59॥
O Dhritarashtra, those who are heroes among Brahmins, women, relatives, and cows, fall like ripe fruit from the stem.
mahānapyekajo vṛkṣo balavānsupratiṣṭhitaḥ। prasahya eva vātena śākhāskandhaṃ vimarditum ॥5-36-60॥
Even a mighty tree, though strong and well-rooted, can have its branches and trunk broken by the force of the wind.
atha ye sahitā vṛkṣāḥ saṅghaśaḥ supratiṣṭhitāḥ। te hi śīghratamānvātānsahante'nyonyasaṃśrayāt ॥5-36-61॥
Trees that stand together in well-established groups can withstand even the strongest winds because they support each other.
evaṃ manuṣyamapyekaṃ guṇairapi samanvitam। śakyaṃ dviṣanto manyante vāyurdumamivaikajam ॥5-36-62॥
Thus, even a man with qualities is perceived as vulnerable by enemies, just as the wind perceives a solitary tree.
anyonyasamupaṣṭambhād anyonyāpāśrayeṇa ca। jñātayaḥ sampravardhante sarasīvotpālānyuta ॥5-36-63॥
Relatives thrive through mutual support and dependence, much like lotuses flourish in a lake.
avadhyā brāhmaṇā gāvaḥ striyo bālāśca jñātayaḥ। yeṣāṃ cānnāni bhuñjīta ye ca syuḥ śaraṇāgatāḥ ॥5-36-64॥
Brahmins, cows, women, children, and relatives should not be harmed. One should partake in the food of those who have sought refuge with them.
na manuṣye guṇaḥ kaścidanyo dhanavatāmapi। anāturatvādbhadraṃ te mṛtakalpā hi rogiṇaḥ ॥5-36-65॥
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.
avyādhijaṃ kaṭukaṃ śīṣarogaṃ; pāpānubandhaṃ paruṣaṃ tīkṣṇamugram। satāṃ peyaṃ yan na pibantyasanto; manyuṃ mahārāja piba praśāmya ॥5-36-66॥
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.
rogārditā na phalānyādriyante; na vai labhante viṣayeṣu tattvam। duḥkhopetā rogiṇo nityameva; na budhyante dhanabhogānna saukhyam ॥5-36-67॥
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.
purā hyukto nākarostvaṃ vaco me; dyūte jitāṃ draupadīṃ prekṣya rājan। duryodhanaṃ vārayetyakṣavatyāṃ; kitavatvaṃ paṇḍitā varjayanti ॥5-36-68॥
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.
na tadbalaṁ yanmṛdunā virudhyate; miśro dharmastarasa sevitaḥ। pradhvaṁsinī krūrasamāhitā śrī; rmṛduprauḍhā gacchati putrapautrān ॥5-36-69॥
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.
dhārtarāṣṭrāḥ pāṇḍavānpālayantu; pāṇḍoḥ sutāstava putrāṃśca pāntu। ekārimitrāḥ kuravo hyekamantrā; jīvantu rājansukhinaḥ samṛddhāḥ ॥5-36-70॥
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.
meḍhībhūtaḥ kauravāṇāṃ tvamadya; tvayyādhīnaṃ kurukulamājamīḍha। pārthānbālānvanavāsaprataptā; ngopāyasva svaṃ yaśastāta rakṣan ॥5-36-71॥
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.
sandhatsva tvaṁ kauravān pāṇḍu-putraiḥ; mā te'ntaraṁ ripavaḥ prārthayantu। satye sthitās te naradeva sarve; duryodhanaṁ sthāpaya tvaṁ narendra ॥5-36-72॥
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.
