05.037
विदुर उवाच॥
Vidura spoke:
सप्तदशेमान्राजेन्द्र मनुः स्वायम्भुवोऽब्रवीत्। वैचित्रवीर्य पुरुषानाकाशं मुष्टिभिर्घ्नतः ॥५-३७-१॥
Manu Svāyambhuva said to the king: 'These seventeen men, O Vaicitravīrya, are striking the sky with their fists.'
तानेवेन्द्रस्य हि धनुरनाम्यं नमतोऽब्रवीत्। अथो मरीचिनः पादाननाम्यान्नमतस्तथा ॥५-३७-२॥
He spoke to those who were bowing with Indra's unbent bow. Then, similarly, he bowed to the feet of Marīci.
यश्चाशिष्यं शासति यश्च कुप्यते; यश्चातिवेलं भजते द्विषन्तम्। स्त्रियश्च योऽरक्षति भद्रमस्तु ते; यश्चायाच्यं याचति यश्च कत्थते ॥५-३७-३॥
May good befall you who rules the undisciplined, gets angry, excessively serves the enemy, does not protect women, asks for the unaskable, and boasts.
यश्चाभिजातः प्रकरोत्यकार्यं; यश्चाबलो बलिना नित्यवैरी। अश्रद्दधानाय च यो ब्रवीति; यश्चाकाम्यं कामयते नरेन्द्र ॥५-३७-४॥
O king, one who is noble-born yet engages in improper acts, who is weak yet eternally opposes the strong, who speaks to the faithless, and who desires what is undesirable, is to be considered unwise.
वध्वा हासं श्वशुरो यश्च मन्यते; वध्वा वसन्नुत यो मानकामः। परक्षेत्रे निर्वपति यश्च बीजं; स्त्रियं च यः परिवदतेऽतिवेलम् ॥५-३७-५॥
The father-in-law who interprets the bride's laughter; the one who stays with the bride and seeks honor. The one who plants seeds in another's field; and the one who excessively speaks ill of a woman.
यश्चैव लब्ध्वा न स्मरामीत्युवाच; दत्त्वा च यः कत्थति याच्यमानः। यश्चासतः सान्त्वमुपासतीह; एतेऽनुयान्त्यनिलं पाशहस्ताः ॥५-३७-६॥
Those who, after receiving, claim 'I do not remember'; who boast after giving when asked; and who offer consolation to the unworthy here; these are like those who follow the wind with nooses in hand.
यस्मिन्यथा वर्तते यो मनुष्य; स्तस्मिंस्तथा वर्तितव्यं स धर्मः। मायाचारो मायया वर्तितव्यः; साध्वाचारः साधुना प्रत्युदेयः ॥५-३७-७॥
A person should be treated in the same manner as he behaves; that is the principle of duty. Deceptive behavior should be countered with deception, while virtuous behavior should be met with virtue.
धृतराष्ट्र उवाच॥
Dhritarashtra spoke:
शतायुरुक्तः पुरुषः सर्ववेदेषु वै यदा। नाप्नोत्यथ च तत्सर्वमायुः केनेह हेतुना ॥५-३७-८॥
In all the Vedas, it is said that a man lives for a hundred years. However, if he does not achieve this full lifespan, what could be the reason for it here?
विदुर उवाच॥
Vidura spoke:
अतिवादोऽतिमानश्च तथात्यागो नराधिप। क्रोधश्चातिविवित्सा च मित्रद्रोहश्च तानि षट् ॥५-३७-९॥
O king, these six traits—excessive speech, excessive pride, abandonment, anger, excessive desire, and betrayal of friends—are to be avoided.
एत एवासयस्तीक्ष्णाः कृन्तन्त्यायूंषि देहिनाम्। एतानि मानवान्घ्नन्ति न मृत्युर्भद्रमस्तु ते ॥५-३७-१०॥
These sharp intentions indeed shorten the lifespans of living beings. It is these intentions that harm humans, not death itself. May you be well.
विश्वस्तस्यैति यो दारान्यश्चापि गुरुतल्पगः। वृषलीपतिर्द्विजो यश्च पानपश्चैव भारत ॥५-३७-११॥
O Bhārata, the one who betrays trust by going to others' wives, approaches the teacher's bed, is the husband of a low-caste woman, and a twice-born who drinks, indeed, is condemned.
शरणागतहा चैव सर्वे ब्रह्महणैः समाः। एतैः समेत्य कर्तव्यं प्रायश्चित्तमिति श्रुतिः ॥५-३७-१२॥
The scripture states that those who harm refugees are considered equal to all with Brahmins, and it is their duty to assemble with these and perform atonement.
गृही वदान्योऽनपविद्धवाक्यः; शेषान्नभोक्ताप्यविहिंसकश्च। नानर्थकृत्त्यक्तकलिः कृतज्ञः; सत्यो मृदुः स्वर्गमुपैति विद्वान् ॥५-३७-१३॥
A wise person who is a householder, generous, whose words are respected, who eats leftovers, is non-violent, does not cause harm, is free from quarrel, grateful, truthful, and gentle, attains heaven.
सुलभाः पुरुषा राजन्सततं प्रियवादिनः। अप्रियस्य तु पथ्यस्य वक्ता श्रोता च दुर्लभः ॥५-३७-१४॥
O king, it is easy to find men who always speak pleasant words, but it is rare to find one who speaks and listens to what is unpleasant yet beneficial.
यो हि धर्मं व्यपाश्रित्य हित्वा भर्तुः प्रियाप्रिये। अप्रियाण्याह पथ्यानि तेन राजा सहायवान् ॥५-३७-१५॥
The one who, adhering to duty, forsakes the master's likes and dislikes, and speaks what is unpleasant yet beneficial, is the king's true ally.
त्यजेत्कुलार्थे पुरुषं ग्रामस्यार्थे कुलं त्यजेत्। ग्रामं जनपदस्यार्थे आत्मार्थे पृथिवीं त्यजेत् ॥५-३७-१६॥
For the greater good, sacrifices must be made: a person for the family, a family for the village, a village for the country, and the earth itself for one's own soul.
आपदर्थं धनं रक्षेद्दारान्रक्षेद्धनैरपि। आत्मानं सततं रक्षेद्दारैरपि धनैरपि ॥५-३७-१७॥
One should safeguard wealth for emergencies, protect family using wealth, and always ensure self-protection using both family and wealth.
उक्तं मया द्यूतकालेऽपि राज; न्नैवं युक्तं वचनं प्रातिपीय। तदौषधं पथ्यमिवातुरस्य; न रोचते तव वैचित्रवीर्य ॥५-३७-१८॥
I have spoken this even during the gambling match, O king, that such words of Pratipa's son are not appropriate. Just like wholesome medicine does not please the sick, these words do not please you, Vaicitravīrya.
काकैरिमांश्चित्रबर्हान्मयूरा; न्पराजैष्ठाः पाण्डवान्धार्तराष्ट्रैः। हित्वा सिंहान्क्रोष्टुकान्गूहमानः; प्राप्ते काले शोचिता त्वं नरेन्द्र ॥५-३७-१९॥
O king, when the time comes, you will be lamented by crows, like peacocks with beautiful plumes that are not defeated by the sons of Dhritarashtra, having abandoned lions and hiding like jackals.
यस्तात न क्रुध्यति सर्वकालं; भृत्यस्य भक्तस्य हिते रतस्य। तस्मिन्भृत्या भर्तरि विश्वसन्ति; न चैनमापत्सु परित्यजन्ति ॥५-३७-२०॥
O dear, a master who never gets angry and is always engaged in the welfare of his devoted servants, earns their trust and they never abandon him in times of trouble.
न भृत्यानां वृत्तिसंरोधनेन; बाह्यं जनं सञ्जिघृक्षेदपूर्वम्। त्यजन्ति ह्येनमुचितावरुद्धाः; स्निग्धा ह्यमात्याः परिहीनभोगाः ॥५-३७-२१॥
One should not try to win over outsiders by cutting off the livelihood of one's own servants. Affectionate ministers, when deprived of their due enjoyment, will indeed abandon such a leader.
कृत्यानि पूर्वं परिसङ्ख्याय सर्वा; ण्यायव्ययावनुरूपां च वृत्तिम्। सङ्गृह्णीयादनुरूपान्सहाया; न्सहायसाध्यानि हि दुष्कराणि ॥५-३७-२२॥
Before undertaking any tasks, one should first calculate everything and ensure that their conduct aligns with just expenditure. Then, gather suitable helpers, as difficult tasks can indeed be accomplished with the right assistance.
अभिप्रायं यो विदित्वा तु भर्तुः; सर्वाणि कार्याणि करोत्यतन्द्रीः। वक्ता हितानामनुरक्त आर्यः; शक्तिज्ञ आत्मेव हि सोऽनुकम्प्यः ॥५-३७-२३॥
He who understands the master's intention and performs all tasks diligently, speaks beneficially, is devoted, noble, and aware of capabilities, is indeed like the self and deserves sympathy.
वाक्यं तु यो नाद्रियतेऽनुशिष्टः; प्रत्याह यश्चापि नियुज्यमानः। प्रज्ञाभिमानी प्रतिकूलवादी; त्याज्यः स तादृक्त्वरयैव भृत्यः ॥५-३७-२४॥
A servant who does not respect instructions, argues back when employed, considers himself wise, and speaks contradictorily should be abandoned due to his nature.
अस्तब्धमक्लीबमदीर्घसूत्रं; सानुक्रोशं श्लक्ष्णमहार्यमन्यैः। अरोगजातीयमुदारवाक्यं; दूतं वदन्त्यष्टगुणोपपन्नम् ॥५-३७-२५॥
A messenger is described as possessing eight qualities: being unperturbed, courageous, prompt, compassionate, gentle, highly honorable, healthy, and eloquent.
न विश्वासाज्जातु परस्य गेहं; गच्छेन्नरश्चेतयानो विकाले। न चत्वरे निशि तिष्ठेन्निगूढो; न राजन्यां योषितं प्रार्थयीत ॥५-३७-२६॥
One should never trustfully enter another's house at night, nor stand hidden in a public square, nor desire a woman of the royal family.
न निह्नवं सत्रगतस्य गच्छे; त्संसृष्टमन्त्रस्य कुसङ्गतस्य। न च ब्रूयान्नाश्वसामि त्वयीति; सकारणं व्यपदेशं तु कुर्यात् ॥५-३७-२७॥
One should avoid associating with those who are deceitful, involved in secretive gatherings, or in bad company. Instead of expressing distrust, it is better to provide a reasoned explanation.
घृणी राजा पुंश्चली राजभृत्यः; पुत्रो भ्राता विधवा बालपुत्रा। सेनाजीवी चोद्धृतभक्त एव; व्यवहारे वै वर्जनीयाः स्युरेते ॥५-३७-२८॥
The compassionate king, unchaste woman, royal servant, son, brother, widow, child with a son, army man, and one who has taken food should indeed be avoided in dealings.
गुणा दश स्नानशीलं भजन्ते; बलं रूपं स्वरवर्णप्रशुद्धिः। स्पर्शश्च गन्धश्च विशुद्धता च; श्रीः सौकुमार्यं प्रवराश्च नार्यः ॥५-३७-२९॥
The ten qualities that are enhanced by the habit of bathing include strength, beauty, clarity of voice and complexion, touch, fragrance, purity, prosperity, delicacy, excellence, and are particularly esteemed in women.
गुणाश्च षण्मितभुक्तं भजन्ते; आरोग्यमायुश्च सुखं बलं च। अनाविलं चास्य भवेदपत्यं; न चैनमाद्यून इति क्षिपन्ति ॥५-३७-३०॥
Qualities and sixfold enjoyment are experienced, leading to health, longevity, happiness, and strength. His offspring is clear and they do not criticize him as inferior.
अकर्मशीलं च महाशनं च; लोकद्विष्टं बहुमायं नृशंसम्। अदेशकालज्ञमनिष्टवेष; मेतान्गृहे न प्रतिवासयीत ॥५-३७-३१॥
One should not allow those who are inactive, gluttonous, hated by people, deceitful, cruel, ignorant of proper place and time, and inappropriately dressed to stay in the house.
कदर्यमाक्रोशकमश्रुतं च; वराकसम्भूतममान्यमानिनम्। निष्ठूरिणं कृतवैरं कृतघ्न; मेतान्भृशार्तोऽपि न जातु याचेत् ॥५-३७-३२॥
Even in deep distress, one should never seek help from a miserly, abusive, unheard, wretched, disrespectful, cruel, hostile, and ungrateful person.
सङ्क्लिष्टकर्माणमतिप्रवादं; नित्यानृतं चादृढभक्तिकं च। विकृष्टरागं बहुमानिनं चा; प्येतान्न सेवेत नराधमान्षट् ॥५-३७-३३॥
Avoid associating with the six types of the lowest men: those who are involved in complex actions, excessively talkative, perpetually untruthful, lacking firm devotion, attached to distant matters, and self-conceited.
सहायबन्धना ह्यर्थाः सहायाश्चार्थबन्धनाः। अन्योन्यबन्धनावेतौ विनान्योन्यं न सिध्यतः ॥५-३७-३४॥
Wealth and companions are interdependent; they cannot succeed without each other.
उत्पाद्य पुत्राननृणांश्च कृत्वा; वृत्तिं च तेभ्योऽनुविधाय काञ्चित्। स्थाने कुमारीः प्रतिपाद्य सर्वा; अरण्यसंस्थो मुनिवद्बुभूषेत् ॥५-३७-३५॥
After raising sons and ensuring they are free from debts, and providing them with some means of livelihood, and settling all daughters suitably, one should aspire to live in the forest like a sage.
हितं यत्सर्वभूतानामात्मनश्च सुखावहम्। तत्कुर्यादीश्वरो ह्येतन्मूलं धर्मार्थसिद्धये ॥५-३७-३६॥
The Lord should act in a way that brings happiness and is beneficial to all beings and oneself, as this forms the foundation for achieving righteousness and purpose.
बुद्धिः प्रभावस्तेजश्च सत्त्वमुत्थानमेव च। व्यवसायश्च यस्य स्यात्तस्यावृत्तिभयं कुतः ॥५-३७-३७॥
Where is the fear of return for one who possesses intelligence, influence, brilliance, strength, effort, and determination?
पश्य दोषान्पाण्डवैर्विग्रहे त्वं; यत्र व्यथेरन्नपि देवाः सशक्राः। पुत्रैर्वैरं नित्यमुद्विग्नवासो; यशःप्रणाशो द्विषतां च हर्षः ॥५-३७-३८॥
Observe the faults in engaging in conflict with the Pandavas; even the gods along with Indra would be troubled. Constant enmity with your sons leads to a life of perpetual anxiety, loss of reputation, and brings joy to your enemies.
भीष्मस्य कोपस्तव चेन्द्रकल्प; द्रोणस्य राज्ञश्च युधिष्ठिरस्य। उत्सादयेल्लोकमिमं प्रवृद्धः; श्वेतो ग्रहस्तिर्यगिवापतन्खे ॥५-३७-३९॥
The combined wrath of Bhishma, comparable to Indra, along with Drona, the king, and Yudhishthira, if intensified, could annihilate this world; akin to a white planet descending across the sky.
तव पुत्रशतं चैव कर्णः पञ्च च पाण्डवाः। पृथिवीमनुशासेयुरखिलां सागराम्बराम् ॥५-३७-४०॥
Your hundred sons, along with Karna and the five Pandavas, would rule over the entire earth surrounded by oceans.
धार्तराष्ट्रा वनं राजन्व्याघ्राः पाण्डुसुता मताः। मा वनं छिन्धि सव्याघ्रं मा व्याघ्रान्नीनशो वनात् ॥५-३७-४१॥
O king, the sons of Dhritarashtra are regarded as tigers in the forest. Do not destroy the forest with these tigers, nor kill the tigers from the forest.
न स्याद्वनमृते व्याघ्रान्व्याघ्रा न स्युरृते वनम्। वनं हि रक्ष्यते व्याघ्रैर्व्याघ्रान्रक्षति काननम् ॥५-३७-४२॥
A forest cannot exist without tigers, and tigers cannot exist without a forest. The forest is indeed protected by tigers, and tigers, in turn, protect the forest.
न तथेच्छन्त्यकल्याणाः परेषां वेदितुं गुणान्। यथैषां ज्ञातुमिच्छन्ति नैर्गुण्यं पापचेतसः ॥५-३७-४३॥
The unvirtuous do not desire to know the virtues of others as much as the evil-minded are eager to find faults in them.
अर्थसिद्धिं परामिच्छन्धर्ममेवादितश्चरेत्। न हि धर्मादपैत्यर्थः स्वर्गलोकादिवामृतम् ॥५-३७-४४॥
If one desires to achieve the highest form of wealth, they should adhere to righteousness from the start. Wealth, like nectar from heaven, does not separate from righteousness.
यस्यात्मा विरतः पापात्कल्याणे च निवेशितः। तेन सर्वमिदं बुद्धं प्रकृतिर्विकृतिश्च या ॥५-३७-४५॥
The one whose self is detached from sin and rooted in virtue understands everything, both the nature and its transformations.
यो धर्ममर्थं कामं च यथाकालं निषेवते। धर्मार्थकामसंयोगं सोऽमुत्रेह च विन्दति ॥५-३७-४६॥
A person who appropriately engages in righteousness, wealth, and desires at the right time will achieve the harmonious union of these pursuits both in this life and beyond.
संनियच्छति यो वेगमुत्थितं क्रोधहर्षयोः। स श्रियो भाजनं राजन्यश्चापत्सु न मुह्यति ॥५-३७-४७॥
He who can control the impulses of anger and joy is a vessel of prosperity and remains undeluded even in difficult times.
बलं पञ्चविधं नित्यं पुरुषाणां निबोध मे। यत्तु बाहुबलं नाम कनिष्ठं बलमुच्यते ॥५-३७-४८॥
Understand from me that strength is of five kinds and eternal for men. However, the strength known as physical strength is considered the least.
अमात्यलाभो भद्रं ते द्वितीयं बलमुच्यते। धनलाभस्तृतीयं तु बलमाहुर्जिगीषवः ॥५-३७-४९॥
The acquisition of ministers is considered auspicious and is said to be the second strength. However, the acquisition of wealth is regarded as the third strength by those who seek victory.
यत्त्वस्य सहजं राजन्पितृपैतामहं बलम्। अभिजातबलं नाम तच्चतुर्थं बलं स्मृतम् ॥५-३७-५०॥
The natural strength that one inherits from their ancestors, O king, is known as the inherited strength and is regarded as the fourth type of strength.
येन त्वेतानि सर्वाणि सङ्गृहीतानि भारत। यद्बलानां बलं श्रेष्ठं तत्प्रज्ञाबलमुच्यते ॥५-३७-५१॥
O Bhārata, the strength by which all these are indeed gathered is called the best strength, the strength of wisdom.
महते योऽपकाराय नरस्य प्रभवेन्नरः। तेन वैरं समासज्य दूरस्थोऽस्मीति नाश्वसेत् ॥५-३७-५२॥
A man should not trust that he is safe from harm just because he is far away from someone with whom he has enmity.
स्त्रीषु राजसु सर्पेषु स्वाध्याये शत्रुसेविषु। भोगे चायुषि विश्वासं कः प्राज्ञः कर्तुमर्हति ॥५-३७-५३॥
Who would be wise to place trust in women, kings, serpents, self-study, those who serve enemies, enjoyment, and life?
प्रज्ञाशरेणाभिहतस्य जन्तो; श्चिकित्सकाः सन्ति न चौषधानि। न होममन्त्रा न च मङ्गलानि; नाथर्वणा नाप्यगदाः सुसिद्धाः ॥५-३७-५४॥
When a creature is struck by the arrow of wisdom, no doctors or medicines can help; neither sacrificial chants, auspicious rites, nor the Atharva Veda, nor even well-prepared remedies are of any use.
सर्पश्चाग्निश्च सिंहश्च कुलपुत्रश्च भारत। नावज्ञेया मनुष्येण सर्वे ते ह्यतितेजसः ॥५-३७-५५॥
O Bharata, a snake, fire, a lion, and a noble son should not be disregarded by anyone, for they are all very powerful.
अग्निस्तेजो महल्लोके गूढस्तिष्ठति दारुषु। न चोपयुङ्क्ते तद्दारु यावन्नो दीप्यते परैः ॥५-३७-५६॥
The great brilliance of fire remains hidden within wood and does not consume the wood until it is ignited by someone else.
स एव खलु दारुभ्यो यदा निर्मथ्य दीप्यते। तदा तच्च वनं चान्यन्निर्दहत्याशु तेजसा ॥५-३७-५७॥
When the fire is kindled from the wood, it quickly burns the forest and other things with its energy.
एवमेव कुले जाताः पावकोपमतेजसः। क्षमावन्तो निराकाराः काष्ठेऽग्निरिव शेरते ॥५-३७-५८॥
Those born in such a family, possessing brilliance akin to fire, are forgiving and formless, lying dormant like fire within wood.
लताधर्मा त्वं सपुत्रः शालाः पाण्डुसुता मताः। न लता वर्धते जातु महाद्रुममनाश्रिता ॥५-३७-५९॥
You, with your sons, are considered like creepers, O sons of Pandu. A creeper never grows without the support of a great tree.
वनं राजंस्त्वं सपुत्रोऽम्बिकेय; सिंहान्वने पाण्डवांस्तात विद्धि। सिंहैर्विहीनं हि वनं विनश्ये; त्सिंहा विनश्येयुरृते वनेन ॥५-३७-६०॥
O king, you and your son, the son of Ambika, should understand that the Pāṇḍavas are like lions in the forest. Indeed, a forest without lions would perish, and lions would perish without the forest.
