05.037
विदुर उवाच॥
vidura uvāca॥
[विदुर (vidura) - Vidura; उवाच (uvāca) - said;]
(Vidura said:)
Vidura spoke:
सप्तदशेमान्राजेन्द्र मनुः स्वायम्भुवोऽब्रवीत्। वैचित्रवीर्य पुरुषानाकाशं मुष्टिभिर्घ्नतः ॥५-३७-१॥
saptadaśemānrājendra manuḥ svāyambhuvo'bravīt। vaicitravīrya puruṣānākāśaṃ muṣṭibhirghnataḥ ॥5-37-1॥
[सप्तदश (saptadaśa) - seventeen; इमान् (imān) - these; राजेन्द्र (rājendra) - O king; मनुः (manuḥ) - Manu; स्वायम्भुवः (svāyambhuvaḥ) - Svāyambhuva; अब्रवीत् (abravīt) - said; वैचित्रवीर्य (vaicitravīrya) - Vaicitravīrya; पुरुषान् (puruṣān) - men; आकाशम् (ākāśam) - sky; मुष्टिभिः (muṣṭibhiḥ) - with fists; घ्नतः (ghnataḥ) - striking;]
(Seventeen, these, O king, Manu Svāyambhuva said: Vaicitravīrya, men striking the sky with fists.)
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॥
tānevendrasya hi dhanuranāmyaṃ namato'bravīt। atho marīcinaḥ pādānanāmyānnamatastathā ॥5-37-2॥
[तानि (tāni) - those; एव (eva) - indeed; इन्द्रस्य (indrasya) - of Indra; हि (hi) - for; धनुः (dhanuḥ) - bow; अनाम्यं (anāmyaṃ) - unbent; नमतः (namataḥ) - bowing; अब्रवीत् (abravīt) - said; अथ (atha) - then; मरीचिनः (marīcinaḥ) - of Marīci; पादान् (pādān) - feet; अनाम्यान् (anāmyān) - unbent; नमतः (namataḥ) - bowing; तथा (tathā) - thus;]
(Those indeed of Indra's bow unbent, bowing, he said: Then of Marīci's feet unbent, bowing thus.)
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॥
yaścāśiṣyaṃ śāsati yaśca kupyate; yaścātivelaṃ bhajate dviṣantam। striyaśca yo'rakṣati bhadramastu te; yaścāyācyaṃ yācati yaśca katthate ॥5-37-3॥
[यः (yaḥ) - who; च (ca) - and; अशिष्यं (aśiṣyam) - undisciplined; शासति (śāsati) - rules; यः (yaḥ) - who; च (ca) - and; कुप्यते (kupyate) - gets angry; यः (yaḥ) - who; च (ca) - and; अतिवेलं (ativelam) - excessively; भजते (bhajate) - serves; द्विषन्तम् (dviṣantam) - enemy; स्त्रियः (striyaḥ) - women; च (ca) - and; यः (yaḥ) - who; अरक्षति (arakṣati) - does not protect; भद्रम् (bhadram) - welfare; अस्तु (astu) - may be; ते (te) - your; यः (yaḥ) - who; च (ca) - and; अयाच्यं (ayācyam) - unaskable; याचति (yācati) - asks; यः (yaḥ) - who; च (ca) - and; कत्थते (katthate) - boasts;]
(Who rules the undisciplined, who gets angry; who excessively serves the enemy, who does not protect women, may your welfare be; who asks the unaskable, who boasts.)
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॥
yaścābhijātaḥ prakarotyakāryaṁ; yaścābalo balinā nityavairī। aśraddadhānāya ca yo bravīti; yaścākāmyaṁ kāmayate narendra ॥5-37-4॥
[यः (yaḥ) - who; च (ca) - and; अभिजातः (abhijātaḥ) - noble-born; प्रकरोति (prakaroti) - does; अकार्यं (akāryaṁ) - improper act; यः (yaḥ) - who; च (ca) - and; अबलेन (abalena) - by the weak; बलिना (balinā) - by the strong; नित्यवैरी (nityavairī) - eternal enemy; अश्रद्दधानाय (aśraddadhānāya) - to the faithless; च (ca) - and; यः (yaḥ) - who; ब्रवीति (bravīti) - speaks; यः (yaḥ) - who; च (ca) - and; अकाम्यं (akāmyaṁ) - undesirable; कामयते (kāmayate) - desires; नरेन्द्र (narendra) - O king;]
(Who is noble-born and does improper acts; who is weak and an eternal enemy to the strong. To the faithless, who speaks; who desires the undesirable, O king.)
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॥
vadhvā hāsaṃ śvaśuro yaśca manyate; vadhvā vasannuta yo mānakāmaḥ। parakṣetre nirvapati yaśca bījaṃ; striyaṃ ca yaḥ parivadate'tivelam ॥5-37-5॥
[वध्वा (vadhvā) - by the bride; हासं (hāsaṃ) - laughter; श्वशुरः (śvaśuraḥ) - father-in-law; यः (yaḥ) - who; च (ca) - and; मन्यते (manyate) - thinks; वध्वा (vadhvā) - by the bride; वसन् (vasan) - living; उत (uta) - also; यः (yaḥ) - who; मानकामः (mānakāmaḥ) - desirous of respect; परक्षेत्रे (parakṣetre) - in another's field; निर्वपति (nirvapati) - sows; यः (yaḥ) - who; च (ca) - and; बीजं (bījaṃ) - seed; स्त्रियं (striyam) - woman; च (ca) - and; यः (yaḥ) - who; परिवदते (parivadate) - criticizes; अतिवेलम् (ativelam) - excessively;]
(The father-in-law who thinks of the bride's laughter; the one who lives with the bride and desires respect. The one who sows seed in another's field; and the one who excessively criticizes a woman.)
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॥
yaścaiva labdhvā na smarāmītyuvāca; dattvā ca yaḥ katthati yācyamānaḥ। yaścāsataḥ sāntvamupāsatīha; ete'nuyāntyanilaṃ pāśahastāḥ ॥5-37-6॥
[यः (yaḥ) - who; च (ca) - and; एव (eva) - indeed; लब्ध्वा (labdhvā) - having obtained; न (na) - not; स्मरामि (smarāmi) - I remember; इति (iti) - thus; उवाच (uvāca) - said; दत्त्वा (dattvā) - having given; च (ca) - and; यः (yaḥ) - who; कत्थति (katthati) - boasts; याच्यमानः (yācyamānaḥ) - when asked; यः (yaḥ) - who; च (ca) - and; असतः (asataḥ) - of the unworthy; सान्त्वम् (sāntvam) - consolation; उपासते (upāsate) - worships; इह (iha) - here; एते (ete) - these; अनुयान्ति (anuyānti) - follow; अनिलम् (anilam) - the wind; पाशहस्ताः (pāśahastāḥ) - with nooses in hand;]
(Who, having obtained, says 'I do not remember'; and who, having given, boasts when asked; and who worships here the unworthy with consolation; these follow the wind with nooses in hand.)
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॥
yasmin yathā vartate yo manuṣyaḥ; tasmin tathā vartitavyaṃ sa dharmaḥ। māyācāro māyayā vartitavyaḥ; sādhvācāraḥ sādhuṇā pratyudeyaḥ ॥5-37-7॥
[यस्मिन् (yasmin) - in which; यथा (yathā) - as; वर्तते (vartate) - behaves; यः (yaḥ) - who; मनुष्यः (manuṣyaḥ) - man; तस्मिन् (tasmin) - in that; तथा (tathā) - so; वर्तितव्यम् (vartitavyam) - should behave; सः (saḥ) - that; धर्मः (dharmaḥ) - duty; मायाचारः (māyācāraḥ) - deceptive conduct; मायया (māyayā) - with deception; वर्तितव्यः (vartitavyaḥ) - should be dealt; साध्वाचारः (sādhvācāraḥ) - virtuous conduct; साधुना (sādhuṇā) - with virtue; प्रत्युदेयः (pratyudeyaḥ) - should be met;]
(In which manner a man behaves, in that manner he should be dealt with; that is duty. Deceptive conduct should be dealt with deception; virtuous conduct should be met with virtue.)
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॥
dhṛtarāṣṭra uvāca॥
[धृतराष्ट्र (dhṛtarāṣṭra) - Dhritarashtra; उवाच (uvāca) - said;]
(Dhritarashtra said:)
Dhritarashtra spoke:
शतायुरुक्तः पुरुषः सर्ववेदेषु वै यदा। नाप्नोत्यथ च तत्सर्वमायुः केनेह हेतुना ॥५-३७-८॥
śatāyuruktaḥ puruṣaḥ sarvavedeṣu vai yadā। nāpnothyatha ca tatsarvamāyuḥ keneha hetunā ॥5-37-8॥
[शतायुः (śatāyuḥ) - one who lives for a hundred years; उक्तः (uktaḥ) - is said; पुरुषः (puruṣaḥ) - man; सर्ववेदेषु (sarvavedeṣu) - in all the Vedas; वै (vai) - indeed; यदा (yadā) - when; न (na) - not; आप्नोति (āpnoti) - attains; अथ (atha) - then; च (ca) - and; तत् (tat) - that; सर्वम् (sarvam) - all; आयुः (āyuḥ) - life; केन (kena) - by what; इह (iha) - here; हेतुना (hetunā) - reason;]
(When a man is said to live for a hundred years in all the Vedas, yet does not attain that full life, by what reason here?)
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 uvāca॥
[विदुर (vidura) - Vidura; उवाच (uvāca) - said;]
(Vidura said:)
Vidura spoke:
अतिवादोऽतिमानश्च तथात्यागो नराधिप। क्रोधश्चातिविवित्सा च मित्रद्रोहश्च तानि षट् ॥५-३७-९॥
ativādo'timānaśca tathātyāgo narādhipa। krodhaścātivivitsā ca mitradrohaśca tāni ṣaṭ ॥5-37-9॥
[अतिवादः (ativādaḥ) - excessive speech; अतिमानः (atimānaḥ) - excessive pride; च (ca) - and; तथा (tathā) - also; त्यागः (tyāgaḥ) - abandonment; नराधिप (narādhipa) - O king; क्रोधः (krodhaḥ) - anger; च (ca) - and; अतिविवित्सा (ativivitsā) - excessive desire; च (ca) - and; मित्रद्रोहः (mitradrohaḥ) - betrayal of friends; च (ca) - and; तानि (tāni) - those; षट् (ṣaṭ) - six;]
(Excessive speech, excessive pride, and also abandonment, O king, anger, excessive desire, and betrayal of friends, those six.)
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॥
eta evāsayastīkṣṇāḥ kṛntantyāyūṃṣi dehinām। etāni mānavānghnanti na mṛtyurbhadramastu te ॥5-37-10॥
[एत (eta) - these; एव (eva) - indeed; आसयः (āsayaḥ) - intentions; तीक्ष्णाः (tīkṣṇāḥ) - sharp; कृन्तन्ति (kṛntanti) - cut; आयूंषि (āyūṃṣi) - lifespans; देहिनाम् (dehinām) - of the embodied; एतानि (etāni) - these; मानवान् (mānavān) - humans; घ्नन्ति (ghnanti) - kill; न (na) - not; मृत्युः (mṛtyuḥ) - death; भद्रम् (bhadram) - well-being; अस्तु (astu) - may it be; ते (te) - to you;]
(These sharp intentions indeed cut the lifespans of the embodied. These kill humans, not death. May well-being be to you.)
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॥
viśvastasyaiti yo dārān yaś cāpi gurutalpagaḥ। vṛṣalīpatir dvijo yaś ca pānapaś caiva bhārata ॥5-37-11॥
[विश्वस्तस्य (viśvastasya) - of the trusted one; एति (eti) - goes; यः (yaḥ) - who; दारान् (dārān) - wives; यः (yaḥ) - who; च (ca) - and; अपि (api) - also; गुरुतल्पगः (gurutalpagaḥ) - one who approaches the teacher's bed; वृषलीपतिः (vṛṣalīpatiḥ) - husband of a low-caste woman; द्विजः (dvijaḥ) - a twice-born; यः (yaḥ) - who; च (ca) - and; पानपः (pānapaḥ) - drinker; च (ca) - and; एव (eva) - indeed; भारत (bhārata) - O Bhārata;]
(The trusted one who goes to wives, who also approaches the teacher's bed, the husband of a low-caste woman, a twice-born who is a drinker, indeed, O Bhārata.)
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॥
śaraṇāgata-hā caiva sarve brahma-hṇaiḥ samāḥ। etaiḥ sametya kartavyaṃ prāyaścittamiti śrutiḥ ॥5-37-12॥
[शरणागतहा (śaraṇāgata-hā) - those who harm refugees; च (ca) - and; एव (eva) - indeed; सर्वे (sarve) - all; ब्रह्महणैः (brahma-hṇaiḥ) - with Brahmins; समाः (samāḥ) - equal; एतैः (etaiḥ) - with these; समेत्य (sametya) - having assembled; कर्तव्यं (kartavyaṃ) - duty; प्रायश्चित्तम् (prāyaścittam) - atonement; इति (iti) - thus; श्रुतिः (śrutiḥ) - the scripture;]
(Those who harm refugees are indeed equal to all with Brahmins. Having assembled with these, atonement is the duty, thus says the scripture.)
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॥
gṛhī vadānyo'napaviddhavākyaḥ; śeṣānnabhoktāpyavihiṁsakaśca। nānarthakṛttyaktakaliḥ kṛtajñaḥ; satyo mṛduḥ svargamupaiti vidvān ॥5-37-13॥
[गृही (gṛhī) - householder; वदान्यः (vadānyaḥ) - generous; अनपविद्धवाक्यः (anapaviddhavākyaḥ) - whose words are not disregarded; शेषान्नभोक्ता (śeṣānnabhoktā) - eater of leftovers; अविहिंसकः (avihiṁsakaḥ) - non-violent; च (ca) - and; न (na) - not; अनर्थकृत् (anarthakṛt) - causing harm; त्यक्तकलिः (tyaktakaliḥ) - free from quarrel; कृतज्ञः (kṛtajñaḥ) - grateful; सत्यः (satyaḥ) - truthful; मृदुः (mṛduḥ) - gentle; स्वर्गम् (svargam) - heaven; उपैति (upaiti) - attains; विद्वान् (vidvān) - wise one;]
(A householder, generous, whose words are not disregarded, eater of leftovers, non-violent, and not causing harm, free from quarrel, grateful, truthful, gentle, attains heaven, the wise one.)
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॥
sulabhāḥ puruṣā rājansatataṃ priyavādinaḥ। apriyasya tu pathyasya vaktā śrotā ca durlabhaḥ ॥5-37-14॥
[सुलभाः (sulabhāḥ) - easy to find; पुरुषाः (puruṣāḥ) - men; राजन् (rājan) - O king; सततं (satatam) - always; प्रियवादिनः (priyavādinaḥ) - speakers of pleasant words; अप्रियस्य (apriyasya) - of the unpleasant; तु (tu) - but; पथ्यस्य (pathyasya) - of the beneficial; वक्ता (vaktā) - speaker; श्रोता (śrotā) - listener; च (ca) - and; दुर्लभः (durlabhaḥ) - hard to find;]
(Easy to find are men, O king, who always speak pleasant words; but a speaker and listener of the unpleasant yet beneficial is hard to find.)
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॥
yo hi dharmaṁ vyapāśritya hitvā bhartuḥ priyāpriye। apriyāṇyāha pathyāni tena rājā sahāyavān ॥5-37-15॥
[यः (yaḥ) - who; हि (hi) - indeed; धर्मम् (dharmam) - duty; व्यपाश्रित्य (vyapāśritya) - resorting to; हित्वा (hitvā) - abandoning; भर्तुः (bhartuḥ) - of the master; प्रियाप्रिये (priyāpriye) - pleasant and unpleasant; अप्रियाणि (apriyāṇi) - unpleasant things; आह (āha) - speaks; पथ्यानि (pathyāni) - beneficial things; तेन (tena) - by him; राजा (rājā) - the king; सहायवान् (sahāyavān) - with allies;]
(Who indeed, resorting to duty, abandoning the pleasant and unpleasant of the master, speaks unpleasant but beneficial things, by him the king is with allies.)
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॥
tyajet kulārthe puruṣaṃ grāmārthe kulaṃ tyajet। grāmaṃ janapadasyārthe ātmārthe pṛthivīṃ tyajet ॥5-37-16॥
[त्यजेत् (tyajet) - should abandon; कुलार्थे (kulārthe) - for the sake of the family; पुरुषं (puruṣaṃ) - a person; ग्रामस्यार्थे (grāmārthe) - for the sake of the village; कुलं (kulaṃ) - the family; त्यजेत् (tyajet) - should abandon; ग्रामं (grāmaṃ) - the village; जनपदस्यार्थे (janapadasyārthe) - for the sake of the country; आत्मार्थे (ātmārthe) - for the sake of oneself; पृथिवीं (pṛthivīṃ) - the earth; त्यजेत् (tyajet) - should abandon;]
(One should abandon a person for the sake of the family; abandon the family for the sake of the village; abandon the village for the sake of the country; and abandon the earth for the sake of oneself.)
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॥
āpadaarthaṃ dhanaṃ rakṣeddārānrakṣeddhanairapi। ātmānaṃ satataṃ rakṣeddārairapi dhanairapi ॥5-37-17॥
[आपदर्थम् (āpadaartham) - for times of distress; धनम् (dhanam) - wealth; रक्षेत् (rakṣet) - should protect; दारान् (dārān) - family; रक्षेत् (rakṣet) - should protect; धनैः (dhanair) - with wealth; अपि (api) - also; आत्मानम् (ātmānam) - self; सततम् (satatam) - always; रक्षेत् (rakṣet) - should protect; दारैः (dāraiḥ) - with family; अपि (api) - also; धनैः (dhanair) - with wealth; अपि (api) - also;]
(One should protect wealth for times of distress; one should protect family with wealth also. One should always protect oneself with family also and with wealth also.)
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॥
uktaṁ mayā dyūtakāle'pi rāja; nnaivaṁ yuktaṁ vacanaṁ prātipīya। tadauṣadhaṁ pathyamivāturasya; na rocate tava vaicitravīrya ॥5-37-18॥
[उक्तं (uktaṁ) - spoken; मया (mayā) - by me; द्यूतकाले (dyūtakāle) - at the time of gambling; अपि (api) - even; राजन् (rājan) - O king; न (na) - not; एवं (evaṁ) - thus; युक्तं (yuktaṁ) - appropriate; वचनं (vacanaṁ) - speech; प्रातिपीय (prātipīya) - of Pratipa's son; तत् (tat) - that; औषधं (auṣadhaṁ) - medicine; पथ्यम् (pathyam) - wholesome; इव (iva) - like; आतुरस्य (āturasya) - for the sick; न (na) - not; रोचते (rocate) - pleases; तव (tava) - your; वैचित्रवीर्य (vaicitravīrya) - Vaicitravīrya;]
(Spoken by me even at the time of gambling, O king, such speech of Pratipa's son is not appropriate. Like wholesome medicine for the sick, it does not please you, Vaicitravīrya.)
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॥
kākairimāṁścitrabarhānmayūrā; nparājaiṣṭhāḥ pāṇḍavāndhārtarāṣṭraiḥ। hitvā siṁhānkroṣṭukāngūhamānaḥ; prāpte kāle śocitā tvaṁ narendra ॥5-37-19॥
[काकैः (kākaiḥ) - by crows; इमान् (imān) - these; चित्रबर्हान् (citrabarhān) - with beautiful plumes; मयूराः (mayūrāḥ) - peacocks; न (na) - not; पराजैष्ठाः (parājaiṣṭhāḥ) - defeated; पाण्डवान् (pāṇḍavān) - the Pandavas; धार्तराष्ट्रैः (dhārtarāṣṭraiḥ) - by the sons of Dhritarashtra; हित्वा (hitvā) - having abandoned; सिंहान् (siṁhān) - lions; क्रोष्टुकान् (kroṣṭukān) - jackals; गूहमानः (gūhamānaḥ) - hiding; प्राप्ते (prāpte) - when arrived; काले (kāle) - the time; शोचिता (śocitā) - lamented; त्वं (tvaṁ) - you; नरेन्द्र (narendra) - O king;]
(Peacocks with beautiful plumes, not defeated by the sons of Dhritarashtra, having abandoned lions, hiding like jackals; when the time arrives, you, O king, will be lamented by crows.)
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॥
yastāta na krudhyati sarvakālaṁ; bhṛtyasya bhaktasya hite ratasya। tasminbhṛtyā bhartari viśvasanti; na cainamāpatsu parityajanti ॥5-37-20॥
[यः (yaḥ) - who; तात (tāta) - O dear; न (na) - not; क्रुध्यति (krudhyati) - gets angry; सर्वकालं (sarvakālaṁ) - at all times; भृत्यस्य (bhṛtyasya) - of the servant; भक्तस्य (bhaktasya) - devoted; हिते (hite) - in the welfare; रतस्य (ratasya) - engaged; तस्मिन् (tasmin) - in him; भृत्याः (bhṛtyāḥ) - servants; भर्तरि (bhartari) - in the master; विश्वसन्ति (viśvasanti) - trust; न (na) - not; च (ca) - and; एनम् (enam) - him; आपत्सु (āpatsu) - in difficulties; परित्यजन्ति (parityajanti) - abandon;]
(O dear, who does not get angry at all times, who is engaged in the welfare of the devoted servant; in him, the servants trust the master and do not abandon him in difficulties.)
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॥
na bhṛtyānāṃ vṛttisaṃrodhanena; bāhyaṃ janaṃ sañjighṛkṣedapūrvam। tyajanti hyenamucitāvaruddhāḥ; snigdhā hyamātyāḥ parihīnabhogāḥ ॥5-37-21॥
[न (na) - not; भृत्यानां (bhṛtyānāṃ) - of servants; वृत्तिसंरोधनेन (vṛttisaṃrodhanena) - by withholding livelihood; बाह्यं (bāhyam) - external; जनं (janaṃ) - people; सञ्जिघृक्षेत् (sañjighṛkṣet) - should attract; अपूर्वम् (apūrvam) - unprecedentedly; त्यजन्ति (tyajanti) - abandon; हि (hi) - indeed; एनम् (enam) - him; उचितावरुद्धाः (ucitāvaruddhāḥ) - properly restrained; स्निग्धाः (snigdhāḥ) - affectionate; हि (hi) - indeed; अमात्याः (amātyāḥ) - ministers; परिहीनभोगाः (parihīnabhogāḥ) - deprived of enjoyment;]
(One should not attract external people by withholding the livelihood of servants unprecedentedly. Indeed, affectionate ministers, properly restrained, abandon him when deprived of enjoyment.)
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॥
kṛtyāni pūrvaṃ parisaṅkhyāya sarvā; ṇyāyavyayāvanurūpāṃ ca vṛttim। saṅgṛhṇīyādanurūpānsahāyā; nsahāyasādhyāni hi duṣkarāṇi ॥5-37-22॥
[कृत्यानि (kṛtyāni) - tasks; पूर्वम् (pūrvam) - beforehand; परिसङ्ख्याय (parisaṅkhyāya) - having calculated; सर्वाणि (sarvāṇi) - all; न्यायव्यय (nyāyavyaya) - just expenditure; अनुरूपाम् (anurūpām) - appropriate; च (ca) - and; वृत्तिम् (vṛttim) - conduct; सङ्गृह्णीयात् (saṅgṛhṇīyāt) - should gather; अनुरूपान् (anurūpān) - appropriate; सहायान् (sahāyān) - helpers; सहायसाध्यानि (sahāyasādhyāni) - achievable with help; हि (hi) - indeed; दुष्कराणि (duṣkarāṇi) - difficult tasks;]
(Having calculated all tasks beforehand, and with conduct appropriate to just expenditure, one should gather appropriate helpers, for difficult tasks are achievable with help.)
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॥
abhiprāyaṃ yo viditvā tu bhartuḥ; sarvāṇi kāryāṇi karotyatandrīḥ। vaktā hitānāmanurakta āryaḥ; śaktijña ātmeva hi so'nukampyaḥ ॥5-37-23॥
[अभिप्रायं (abhiprāyaṃ) - intention; यः (yaḥ) - who; विदित्वा (viditvā) - having known; तु (tu) - but; भर्तुः (bhartuḥ) - of the master; सर्वाणि (sarvāṇi) - all; कार्याणि (kāryāṇi) - tasks; करोति (karoti) - does; अतन्द्रीः (atandrīḥ) - diligently; वक्ता (vaktā) - speaker; हितानाम् (hitānām) - of beneficial; अनुरक्तः (anuraktaḥ) - devoted; आर्यः (āryaḥ) - noble; शक्तिज्ञः (śaktijñaḥ) - knower of capabilities; आत्मा (ātmā) - self; इव (iva) - like; हि (hi) - indeed; सः (saḥ) - he; अनुकम्प्यः (anukampyaḥ) - to be sympathized with;]
(He who, having known the intention of the master, performs all tasks diligently, is a speaker of beneficial things, devoted, noble, a knower of capabilities, like the self indeed, he is to be sympathized with.)
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॥
vākyaṃ tu yo nādriyate'nuśiṣṭaḥ; pratyāha yaścāpi niyujyamānaḥ। prajñābhimānī pratikūlavādī; tyājyaḥ sa tādṛktvarayaiva bhṛtyaḥ ॥5-37-24॥
[वाक्यं (vākyaṃ) - speech; तु (tu) - but; यः (yaḥ) - who; न (na) - not; आद्रियते (ādriyate) - respects; अनुशिष्टः (anuśiṣṭaḥ) - instructed; प्रत्याह (pratyāha) - replies; यः (yaḥ) - who; च (ca) - and; अपि (api) - also; नियुज्यमानः (niyujyamānaḥ) - being employed; प्रज्ञाभिमानी (prajñābhimānī) - wise in his own opinion; प्रतिकूलवादी (pratikūlavādī) - contradictory speaker; त्याज्यः (tyājyaḥ) - to be abandoned; सः (saḥ) - he; तादृक्त्वरया (tādṛktvarayā) - such a nature; एव (eva) - indeed; भृत्यः (bhṛtyaḥ) - servant;]
(But a speech that is not respected when instructed, and a person who replies even when being employed, wise in his own opinion and a contradictory speaker, such a servant is indeed to be abandoned.)
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॥
astabdhamaklībamadīrghasūtraṁ; sānukrośaṁ ślakṣṇamahāryamanyaiḥ। arogajātīyamudāravākyaṁ; dūtaṁ vadantyaṣṭaguṇopapannam ॥5-37-25॥
[अस्तब्धम् (astabdham) - unperturbed; अक्लीबम् (aklībam) - not cowardly; अदीर्घसूत्रम् (adīrghasūtram) - not procrastinating; सानुक्रोशम् (sānukrośam) - compassionate; श्लक्ष्णम् (ślakṣṇam) - gentle; महार्यम् (mahāryam) - highly honorable; अन्यैः (anyaiḥ) - by others; अरोगजातीयम् (arogajātīyam) - of healthy lineage; उदारवाक्यम् (udāravākyam) - eloquent; दूतम् (dūtam) - messenger; वदन्ति (vadanti) - they say; अष्टगुणोपपन्नम् (aṣṭaguṇopapannam) - endowed with eight qualities;]
(They say a messenger is endowed with eight qualities: unperturbed, not cowardly, not procrastinating, compassionate, gentle, highly honorable by others, of healthy lineage, and eloquent.)
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॥
na viśvāsājjātu parasya gehaṁ; gacchennaraścetayāno vikāle। na catvare niśi tiṣṭhennigūḍho; na rājanyāṁ yoṣitaṁ prārthayīta ॥5-37-26॥
[न (na) - not; विश्वासात् (viśvāsāt) - from trust; जातु (jātu) - ever; परस्य (parasya) - another's; गृहं (gṛhaṁ) - house; गच्छेत् (gacchet) - should go; नरः (naraḥ) - man; चेतयानः (cetayānaḥ) - aware; विकाले (vikāle) - at night; न (na) - not; चत्वरे (catvare) - in the square; निशि (niśi) - at night; तिष्ठेत् (tiṣṭhet) - should stand; निगूढः (nigūḍhaḥ) - hidden; न (na) - not; राजन्याम् (rājanyām) - royal; योषितम् (yoṣitam) - woman; प्रार्थयीत (prārthayīta) - should desire;]
(A man should never go to another's house out of trust, being aware, at night. He should not stand hidden in the square at night, nor should he desire a royal woman.)
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॥
na nihnavaṃ satragatasya gacche; tsaṃsṛṣṭamantrasya kusaṅgatasya। na ca brūyānnāśvasāmi tvayīti; sakāraṇaṃ vyapadeśaṃ tu kuryāt ॥5-37-27॥
[न (na) - not; निह्नवं (nihnavaṃ) - concealment; सत्रगतस्य (satragatasya) - of one who has gone to a session; गच्छे (gacche) - should go; त्संसृष्टमन्त्रस्य (tsaṃsṛṣṭamantrasya) - of one who is associated with a mantra; कुसङ्गतस्य (kusaṅgatasya) - of one who is in bad company; न (na) - not; च (ca) - and; ब्रूयात् (brūyāt) - should say; न (na) - not; आश्वसामि (āśvasāmi) - I trust; त्वयि (tvayi) - in you; इति (iti) - thus; सकारणं (sakāraṇaṃ) - with reason; व्यपदेशं (vyapadeśaṃ) - explanation; तु (tu) - but; कुर्यात् (kuryāt) - should do;]
(One should not go to the concealment of one who has gone to a session, of one who is associated with a mantra, or of one who is in bad company. And one should not say, "I do not trust you," but should provide an explanation with reason.)
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॥
ghṛṇī rājā puṃścalī rājabhṛtyaḥ; putro bhrātā vidhavā bālaputrā। senājīvī coddhṛtabhakta eva; vyavahāre vai varjanīyāḥ syurete ॥5-37-28॥
[घृणी (ghṛṇī) - compassionate; राजा (rājā) - king; पुंश्चली (puṃścalī) - unchaste woman; राजभृत्यः (rājabhṛtyaḥ) - royal servant; पुत्रः (putraḥ) - son; भ्राता (bhrātā) - brother; विधवा (vidhavā) - widow; बालपुत्रा (bālaputrā) - child with a son; सेनाजीवी (senājīvī) - army man; च (ca) - and; उद्धृतभक्तः (uddhṛtabhaktaḥ) - one who has taken food; एव (eva) - indeed; व्यवहारे (vyavahāre) - in dealings; वै (vai) - indeed; वर्जनीयाः (varjanīyāḥ) - to be avoided; स्युः (syuḥ) - should be; एते (ete) - these;]
(Compassionate king, unchaste woman, royal servant; son, brother, widow, child with a son. Army man and one who has taken food indeed; in dealings indeed, these should be avoided.)
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॥
guṇā daśa snānaśīlaṃ bhajante; balaṃ rūpaṃ svaravarṇapraśuddhiḥ। sparśaśca gandhaśca viśuddhatā ca; śrīḥ saukumāryaṃ pravarāśca nāryaḥ ॥5-37-29॥
[गुणा (guṇā) - qualities; दश (daśa) - ten; स्नानशीलं (snānaśīlaṃ) - habit of bathing; भजन्ते (bhajante) - attain; बलं (balaṃ) - strength; रूपं (rūpaṃ) - beauty; स्वरवर्णप्रशुद्धिः (svaravarṇapraśuddhiḥ) - clarity of voice and complexion; स्पर्शः (sparśaḥ) - touch; च (ca) - and; गन्धः (gandhaḥ) - fragrance; च (ca) - and; विशुद्धता (viśuddhatā) - purity; च (ca) - and; श्रीः (śrīḥ) - prosperity; सौकुमार्यं (saukumāryaṃ) - delicacy; प्रवराः (pravārāḥ) - excellence; च (ca) - and; नार्यः (nāryaḥ) - women;]
(Ten qualities attain the habit of bathing: strength, beauty, clarity of voice and complexion, touch, fragrance, purity, prosperity, delicacy, excellence, and women.)
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॥
guṇāś ca ṣaṇmitabhuktaṃ bhajante; ārogyam āyuś ca sukhaṃ balaṃ ca। anāvilaṃ cāsya bhaved apatyaṃ; na cainam ādyūna iti kṣipanti ॥5-37-30॥
[गुणाः (guṇāḥ) - qualities; च (ca) - and; षण्मितभुक्तं (ṣaṇmitabhuktaṃ) - sixfold enjoyment; भजन्ते (bhajante) - enjoy; आरोग्यम् (ārogyam) - health; आयुः (āyuḥ) - longevity; च (ca) - and; सुखम् (sukham) - happiness; बलम् (balam) - strength; च (ca) - and; अनाविलम् (anāvilam) - clear; च (ca) - and; अस्य (asya) - his; भवेत् (bhavet) - becomes; अपत्यं (apatyaṃ) - offspring; न (na) - not; च (ca) - and; एनम् (enam) - him; आद्यूनः (ādyūnaḥ) - inferior; इति (iti) - thus; क्षिपन्ति (kṣipanti) - criticize;]
(Qualities and sixfold enjoyment are enjoyed; health, longevity, happiness, and strength. His offspring becomes clear; and they do not criticize him as inferior.)
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॥
akarmaśīlaṃ ca mahāśanaṃ ca; lokadviṣṭaṃ bahumāyaṃ nṛśaṃsam। adeśakālajñamaniṣṭaveṣa; metāngṛhe na prativāsayīta ॥5-37-31॥
[अकर्मशीलं (akarmaśīlam) - inactive; च (ca) - and; महाशनं (mahāśanam) - gluttonous; च (ca) - and; लोकद्विष्टं (lokadviṣṭam) - hated by people; बहुमायं (bahumāyam) - very deceitful; नृशंसम् (nṛśaṃsam) - cruel; अदेशकालज्ञम् (adeśakālajñam) - ignorant of place and time; अनिष्टवेष (aniṣṭaveṣa) - inappropriate appearance; मेतान् (metān) - these; गृहे (gṛhe) - in the house; न (na) - not; प्रतिवासयीत (prativāsayīta) - should not allow to stay;]
(Inactive and gluttonous; hated by people, very deceitful, cruel; ignorant of place and time, inappropriate appearance; these should not be allowed to stay in the house.)
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॥
kadaryamākrośakamaśrutaṃ ca; varākasambhūtamamānyamāninam। niṣṭhūriṇaṃ kṛtavairaṃ kṛtaghna; metānbhṛśārto'pi na jātu yācet ॥5-37-32॥
[कदर्यम् (kadaryam) - miserly person; आक्रोशकम् (ākrośakam) - abusive; अश्रुतम् (aśrutam) - unheard; च (ca) - and; वराकसम् (varākasam) - wretched; भूतम् (bhūtam) - born; अमान्यमानिनम् (amānyamāninam) - disrespectful; निष्ठूरिणम् (niṣṭhūriṇam) - cruel; कृतवैरम् (kṛtavairam) - hostile; कृतघ्नम् (kṛtaghnam) - ungrateful; एतान् (etān) - these; भृशार्तः (bhṛśārtaḥ) - deeply distressed; अपि (api) - even; न (na) - not; जातु (jātu) - ever; याचेत् (yācet) - should ask;]
(A miserly person, abusive, unheard, and wretched born disrespectful, cruel, hostile, ungrateful; even deeply distressed, one should never ask these.)
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॥
saṅkliṣṭakarmāṇamatipravādaṃ; nityānṛtaṃ cādṛḍhabhaktikaṃ ca। vikṛṣṭarāgaṃ bahumāninaṃ cā; pyetānna seveta narādhamānṣaṭ ॥5-37-33॥
[सङ्क्लिष्टकर्माणम् (saṅkliṣṭakarmāṇam) - engaged in complicated actions; अतिप्रवादं (atipravādaṃ) - excessive talk; नित्यानृतं (nityānṛtaṃ) - always untruthful; च (ca) - and; अदृढभक्तिकं (adṛḍhabhaktikaṃ) - unsteady in devotion; च (ca) - and; विकृष्टरागं (vikṛṣṭarāgaṃ) - attached to distant things; बहुमानिनं (bahumāninaṃ) - self-conceited; च (ca) - and; अपि (api) - also; एतान् (etān) - these; न (na) - not; सेवेत (seveta) - should associate with; नराधमान् (narādhamān) - the lowest of men; षट् (ṣaṭ) - six;]
(One should not associate with these six lowest of men: those engaged in complicated actions, excessive talk, always untruthful, unsteady in devotion, attached to distant things, and self-conceited.)
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॥
sahāyabandhanā hyarthāḥ sahāyāścārthabandhanāḥ। anyonyabandhanāvetau vinānyonyaṃ na sidhyataḥ ॥5-37-34॥
[सहायबन्धना (sahāyabandhanā) - bound by companions; हि (hi) - indeed; अर्थाः (arthāḥ) - wealth; सहायाः (sahāyāḥ) - companions; च (ca) - and; अर्थबन्धनाः (arthabandhanāḥ) - bound by wealth; अन्योन्यबन्धनौ (anyonyabandhanau) - mutually bound; एतौ (etau) - these two; विना (vinā) - without; अन्योन्यं (anyonyaṃ) - each other; न (na) - not; सिध्यतः (sidhyataḥ) - succeed;]
(Wealth is indeed bound by companions, and companions are bound by wealth. These two are mutually bound; without each other, they do not succeed.)
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॥
utpādya putrān anṛṇāṁś ca kṛtvā; vṛttiṁ ca tebhyo'nuvidhāya kāñcit। sthāne kumārīḥ pratipādya sarvā; araṇyasaṁstho munivad bubhūṣet ॥5-37-35॥
[उत्पाद्य (utpādya) - having produced; पुत्रान् (putrān) - sons; अनृणान् (anṛṇān) - free from debt; च (ca) - and; कृत्वा (kṛtvā) - having made; वृत्तिम् (vṛttim) - livelihood; च (ca) - and; तेभ्यः (tebhyaḥ) - to them; अनुविधाय (anuvidhāya) - having provided; काञ्चित् (kāñcit) - some; स्थाने (sthāne) - in place; कुमारीः (kumārīḥ) - daughters; प्रतिपाद्य (pratipādya) - having settled; सर्वाः (sarvāḥ) - all; अरण्यसंस्थः (araṇyasaṁsthaḥ) - living in the forest; मुनिवत् (munivat) - like a sage; बुभूषेत् (bubhūṣet) - should desire;]
(Having produced sons and made them free from debt, and having provided some livelihood to them, having settled all daughters in place, one should desire to live in the forest like a sage.)
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॥
hitaṁ yatsarvabhūtānāmātmanaśca sukhāvaham। tatkuryādīśvaro hyetanmūlaṁ dharmārthasiddhaye ॥5-37-36॥
[हितं (hitaṁ) - beneficial; यत् (yat) - which; सर्वभूतानाम् (sarvabhūtānām) - for all beings; आत्मनः (ātmanaḥ) - for oneself; च (ca) - and; सुखावहम् (sukhāvaham) - bringing happiness; तत् (tat) - that; कुर्यात् (kuryāt) - should do; ईश्वरः (īśvaraḥ) - the Lord; हि (hi) - indeed; एतत् (etat) - this; मूलं (mūlaṁ) - root; धर्मार्थसिद्धये (dharmārthasiddhaye) - for the attainment of righteousness and purpose;]
(The Lord should indeed do that which is beneficial for all beings and for oneself, bringing happiness, as this is the root for the attainment of righteousness and purpose.)
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॥
buddhiḥ prabhāvas tejaś ca sattvam utthānam eva ca। vyavasāyaś ca yasya syāt tasyāvṛtti-bhayaṃ kutaḥ ॥5-37-37॥
[बुद्धिः (buddhiḥ) - intelligence; प्रभावः (prabhāvaḥ) - influence; तेजः (tejaḥ) - brilliance; च (ca) - and; सत्त्वम् (sattvam) - strength; उत्थानम् (utthānam) - effort; एव (eva) - indeed; च (ca) - and; व्यवसायः (vyavasāyaḥ) - determination; च (ca) - and; यस्य (yasya) - whose; स्यात् (syāt) - is; तस्य (tasya) - his; आवृत्ति (āvṛtti) - return; भयम् (bhayam) - fear; कुतः (kutaḥ) - from where;]
(Intelligence, influence, brilliance, strength, effort, indeed, and determination, and whose is, his return fear from where?)
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॥
paśya doṣānpāṇḍavairvigrahe tvaṃ; yatra vyatherannapi devāḥ saśakrāḥ। putrairvairaṃ nityamudvignavāso; yaśaḥpraṇāśo dviṣatāṃ ca harṣaḥ ॥5-37-38॥
[पश्य (paśya) - see; दोषान् (doṣān) - faults; पाण्डवैः (pāṇḍavaiḥ) - by the Pandavas; विग्रहे (vigrahe) - in conflict; त्वं (tvaṃ) - you; यत्र (yatra) - where; व्यथेरन् (vyatheran) - would be distressed; अपि (api) - even; देवाः (devāḥ) - gods; सशक्राः (saśakrāḥ) - with Indra; पुत्रैः (putraiḥ) - by sons; वैरं (vairaṃ) - enmity; नित्यम् (nityam) - always; उद्विग्नवासः (udvignavāsaḥ) - living in anxiety; यशःप्रणाशः (yaśaḥpraṇāśaḥ) - loss of fame; द्विषतां (dviṣatāṃ) - of enemies; च (ca) - and; हर्षः (harṣaḥ) - joy;]
(See the faults in conflict with the Pandavas; where even the gods with Indra would be distressed. Enmity with sons, always living in anxiety; loss of fame and joy of enemies.)
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॥
bhīṣmasya kopastava cendrakalpa; droṇasya rājñaśca yudhiṣṭhirasya। utsādayellokamimaṃ pravṛddhaḥ; śveto grahastiryagivāpatankhe ॥5-37-39॥
[भीष्मस्य (bhīṣmasya) - of Bhishma; कोपः (kopaḥ) - anger; तव (tava) - your; च (ca) - and; इन्द्रकल्पः (indrakalpaḥ) - like Indra; द्रोणस्य (droṇasya) - of Drona; राज्ञः (rājñaḥ) - of the king; च (ca) - and; युधिष्ठिरस्य (yudhiṣṭhirasya) - of Yudhishthira; उत्सादयेत् (utsādayet) - would destroy; लोकम् (lokam) - the world; इमम् (imam) - this; प्रवृद्धः (pravṛddhaḥ) - grown; श्वेतः (śvetaḥ) - white; ग्रहः (grahaḥ) - planet; तिर्यक् (tiryak) - horizontally; इव (iva) - like; आपतन् (āpatan) - falling; खे (khe) - in the sky;]
(The anger of Bhishma, like Indra, and of Drona, the king, and Yudhishthira, grown, would destroy this world; like a white planet falling horizontally in the sky.)
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॥
tava putraśataṃ caiva karṇaḥ pañca ca pāṇḍavāḥ। pṛthivīmanuśāseyuḥakhilāṃ sāgarāmbarām ॥5-37-40॥
[तव (tava) - your; पुत्रशतं (putraśataṃ) - hundred sons; च (ca) - and; एव (eva) - indeed; कर्णः (karṇaḥ) - Karna; पञ्च (pañca) - five; च (ca) - and; पाण्डवाः (pāṇḍavāḥ) - Pandavas; पृथिवीम् (pṛthivīm) - earth; अनुशासेयुः (anuśāseyuḥ) - would rule; अखिलां (akhilāṃ) - entire; सागराम्बराम् (sāgarāmbarām) - ocean-garlanded;]
(Your hundred sons, Karna, and the five Pandavas would rule the entire earth garlanded by oceans.)
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॥
dhārtarāṣṭrā vanaṃ rājanvyāghrāḥ pāṇḍusutā matāḥ। mā vanaṃ chindhi savyāghraṃ mā vyāghrānnīnaśo vanāt ॥5-37-41॥
[धार्तराष्ट्रा (dhārtarāṣṭrā) - sons of Dhritarashtra; वनं (vanaṃ) - forest; राजन् (rājan) - O king; व्याघ्राः (vyāghrāḥ) - tigers; पाण्डुसुता (pāṇḍusutā) - sons of Pandu; मताः (matāḥ) - considered; मा (mā) - do not; वनं (vanaṃ) - forest; छिन्धि (chindhi) - destroy; सव्याघ्रं (savyāghraṃ) - with tigers; मा (mā) - do not; व्याघ्रान् (vyāghrān) - tigers; नीनशः (nīnaśaḥ) - kill; वनात् (vanāt) - from the forest;]
(The sons of Dhritarashtra are considered as tigers in the forest, O king. Do not destroy the forest with tigers, do not kill the tigers from the forest.)
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॥
na syād vanam ṛte vyāghrān vyāghrā na syur ṛte vanam। vanaṃ hi rakṣyate vyāghraiḥ vyāghrān rakṣati kānanam ॥5-37-42॥
[न (na) - not; स्यात् (syāt) - would be; वनम् (vanam) - forest; ऋते (ṛte) - without; व्याघ्रान् (vyāghrān) - tigers; व्याघ्राः (vyāghrāḥ) - tigers; न (na) - not; स्युः (syuḥ) - would be; ऋते (ṛte) - without; वनम् (vanam) - forest; वनम् (vanam) - forest; हि (hi) - indeed; रक्ष्यते (rakṣyate) - is protected; व्याघ्रैः (vyāghraiḥ) - by tigers; व्याघ्रान् (vyāghrān) - tigers; रक्षति (rakṣati) - protect; काननम् (kānanam) - forest;]
(A forest would not exist without tigers, and tigers would not exist without a forest. Indeed, the forest is protected by tigers, and tigers protect the forest.)
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॥
na tathecchantyakalyāṇāḥ pareṣāṃ vedituṃ guṇān। yathaiṣāṃ jñātumicchanti nairguṇyaṃ pāpacetasaḥ ॥5-37-43॥
[न (na) - not; तथा (tathā) - in that way; इच्छन्ति (icchanti) - wish; अकल्याणाः (akalyāṇāḥ) - unvirtuous ones; परेषां (pareṣāṃ) - of others; वेदितुं (vedituṃ) - to know; गुणान् (guṇān) - virtues; यथा (yathā) - as; एषां (eṣāṃ) - of these; ज्ञातुम् (jñātum) - to know; इच्छन्ति (icchanti) - wish; नैर्गुण्यम् (nairguṇyam) - lack of virtues; पापचेतसः (pāpacetasaḥ) - evil-minded ones;]
(The unvirtuous ones do not wish to know the virtues of others as much as the evil-minded ones wish to know the lack of virtues of these.)
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॥
arthasiddhiṁ parām icchan dharmam evāditaś caret। na hi dharmād apaiti arthaḥ svargalokād ivāmṛtam ॥5-37-44॥
[अर्थसिद्धिं (arthasiddhiṁ) - attainment of wealth; पराम् (parām) - supreme; इच्छन् (icchan) - desiring; धर्मम् (dharmam) - righteousness; एव (eva) - only; आदितः (āditaḥ) - from the beginning; चरेत् (caret) - should practice; न (na) - not; हि (hi) - indeed; धर्मात् (dharmāt) - from righteousness; अपैति (apaiti) - departs; अर्थः (arthaḥ) - wealth; स्वर्गलोकात् (svargalokāt) - from heaven; इव (iva) - like; अमृतम् (amṛtam) - nectar;]
(Desiring supreme attainment of wealth, one should practice righteousness from the beginning. Indeed, wealth does not depart from righteousness, like nectar from heaven.)
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॥
yasyātmā virataḥ pāpātkalyāṇe ca niveśitaḥ। tena sarvamidaṃ buddhaṃ prakṛtirvikṛtiśca yā ॥5-37-45॥
[यस्य (yasya) - whose; आत्मा (ātmā) - self; विरतः (virataḥ) - withdrawn; पापात् (pāpāt) - from sin; कल्याणे (kalyāṇe) - in virtue; च (ca) - and; निवेशितः (niveśitaḥ) - established; तेन (tena) - by him; सर्वम् (sarvam) - all; इदम् (idam) - this; बुद्धम् (buddham) - known; प्रकृतिः (prakṛtiḥ) - nature; विकृतिः (vikṛtiḥ) - transformation; च (ca) - and; या (yā) - which;]
(Whose self is withdrawn from sin and established in virtue, by him all this is known, both nature and transformation.)
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॥
yo dharmamarthaṃ kāmaṃ ca yathākālaṃ niṣevate। dharmārthakāmasaṃyogaṃ so'mutreha ca vindati ॥5-37-46॥
[यः (yaḥ) - who; धर्मम् (dharmam) - righteousness; अर्थम् (artham) - wealth; कामम् (kāmam) - desire; च (ca) - and; यथाकालम् (yathākālam) - according to time; निषेवते (niṣevate) - pursues; धर्मार्थकामसंयोगम् (dharmārthakāmasaṃyogam) - union of righteousness, wealth, and desire; सः (saḥ) - he; अमुत्र (amutra) - in the other world; इह (iha) - in this world; च (ca) - and; विन्दति (vindati) - finds;]
(He who pursues righteousness, wealth, and desire according to time, finds the union of righteousness, wealth, and desire in this world and the other.)
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॥
saṁniyacchati yo vegamutthitaṁ krodhaharṣayoḥ। sa śriyo bhājanaṁ rājanyaścāpatsu na muhyati ॥5-37-47॥
[संनियच्छति (saṁniyacchati) - restrains; यः (yaḥ) - who; वегम् (vegam) - impulse; उत्थितम् (utthitam) - arisen; क्रोध (krodha) - anger; हर्षयोः (harṣayoḥ) - and joy; सः (saḥ) - he; श्रियः (śriyaḥ) - of prosperity; भाजनम् (bhājanam) - a vessel; राजन्यः (rājanyaḥ) - a king; च (ca) - and; आपत्सु (āpatsu) - in difficulties; न (na) - not; मुह्यति (muhyati) - deluded;]
(He who restrains the impulse arisen from anger and joy, he is a vessel of prosperity, and a king is not deluded in difficulties.)
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॥
balaṁ pañcavidhaṁ nityaṁ puruṣāṇāṁ nibodha me। yattu bāhubalaṁ nāma kaniṣṭhaṁ balamucyate ॥5-37-48॥
[बलम् (balam) - strength; पञ्चविधम् (pañcavidham) - fivefold; नित्यम् (nityam) - eternal; पुरुषाणाम् (puruṣāṇām) - of men; निबोध (nibodha) - understand; मे (me) - my; यत् (yat) - which; तु (tu) - but; बाहुबलम् (bāhubalam) - physical strength; नाम (nāma) - by name; कनिष्ठम् (kaniṣṭham) - the least; बलम् (balam) - strength; उच्यते (ucyate) - is called;]
(Strength is fivefold and eternal for men, understand my words. But the physical strength, by name, is called the least strength.)
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॥
amātyalābho bhadraṃ te dvitīyaṃ balamucyate। dhanalābhas tṛtīyaṃ tu balam āhur jigīṣavaḥ ॥5-37-49॥
[अमात्यलाभः (amātyalābhaḥ) - gain of ministers; भद्रम् (bhadram) - auspicious; ते (te) - to you; द्वितीयम् (dvitīyam) - second; बलम् (balam) - strength; उच्यते (ucyate) - is said; धनलाभः (dhanalābhaḥ) - gain of wealth; तृतीयम् (tṛtīyam) - third; तु (tu) - but; बलम् (balam) - strength; आहुः (āhuḥ) - they say; जिगीषवः (jigīṣavaḥ) - those desiring victory;]
(The gain of ministers is said to be auspicious to you; the second strength. But the gain of wealth, they say, is the third strength for those desiring victory.)
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॥
yattvasya sahajaṃ rājnpitṛpaitāmahaṃ balam। abhijātabalaṃ nāma taccaturthaṃ balaṃ smṛtam ॥5-37-50॥
[यत् (yat) - which; तस्य (tasya) - his; सहजम् (sahajam) - natural; राजन् (rājan) - O king; पितृ (pitṛ) - father's; पैतामहम् (paitāmaham) - grandfather's; बलम् (balam) - strength; अभिजातबलम् (abhijātabalam) - inherited strength; नाम (nāma) - named; तत् (tat) - that; चतुर्थम् (caturtham) - fourth; बलम् (balam) - strength; स्मृतम् (smṛtam) - is considered;]
(The strength which is natural, O king, and comes from the father and grandfather, is called inherited strength and is considered the fourth strength.)
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॥
yena tvetāni sarvāṇi saṅgṛhītāni bhārata। yadbalānāṃ balaṃ śreṣṭhaṃ tatprajñābalamucyate ॥5-37-51॥
[येन (yena) - by which; तु (tu) - indeed; एतानि (etāni) - these; सर्वाणि (sarvāṇi) - all; सङ्गृहीतानि (saṅgṛhītāni) - are gathered; भारत (bhārata) - O Bhārata; यद् (yad) - which; बलानां (balānāṃ) - of strengths; बलं (balaṃ) - strength; श्रेष्ठं (śreṣṭhaṃ) - best; तत् (tat) - that; प्रज्ञाबलम् (prajñābalam) - wisdom-strength; उच्यते (ucyate) - is called;]
(By which indeed all these are gathered, O Bhārata, which is the best of strengths, that is called wisdom-strength.)
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॥
mahate yo'pakārāya narasya prabhaven naraḥ। tena vairaṃ samāsajya dūrastho'smīti nāśvaset ॥5-37-52॥
[महते (mahate) - for great; यः (yaḥ) - who; अपकाराय (apakārāya) - for harm; नरस्य (narasya) - of a man; प्रभवेत् (prabhavet) - might arise; नरः (naraḥ) - a man; तेन (tena) - with him; वैरम् (vairam) - enmity; समासज्य (samāsajya) - having joined; दूरस्थः (dūrasthaḥ) - being distant; अस्मि (asmi) - I am; इति (iti) - thus; न (na) - not; अश्वसेत् (aśvaset) - should trust;]
(For great harm might arise to a man; having joined enmity with him, being distant, one should not trust thus.)
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॥
strīṣu rājasu sarpeṣu svādhyāye śatruseviṣu। bhoge cāyuṣi viśvāsaṃ kaḥ prājñaḥ kartumarhati ॥5-37-53॥
[स्त्रीषु (strīṣu) - in women; राजसु (rājasu) - in kings; सर्पेषु (sarpeṣu) - in serpents; स्वाध्याये (svādhyāye) - in self-study; शत्रुसेविषु (śatruseviṣu) - in those who serve enemies; भोगे (bhoge) - in enjoyment; च (ca) - and; आयुषि (āyuṣi) - in life; विश्वासं (viśvāsaṃ) - trust; कः (kaḥ) - who; प्राज्ञः (prājñaḥ) - wise person; कर्तुम् (kartum) - to do; अर्हति (arhati) - deserves;]
(In women, in kings, in serpents, in self-study, in those who serve enemies, in enjoyment, and in life, who deserves to place trust, the wise person?)
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॥
prajñāśareṇābhihatasya jantoḥ cikitsakāḥ santi na cauṣadhāni। na homamantrā na ca maṅgalāni; nātharvaṇā nāpyagadāḥ susiddhāḥ ॥5-37-54॥
[प्रज्ञाशरेणाभिहतस्य (prajñāśareṇābhihatasya) - struck by the arrow of wisdom; जन्तोः (jantoḥ) - of the creature; चिकित्सकाः (cikitsakāḥ) - doctors; सन्ति (santi) - are; न (na) - not; चौषधानि (cauṣadhāni) - medicines; न (na) - not; होममन्त्राः (homamantrāḥ) - sacrificial chants; न (na) - not; च (ca) - and; मङ्गलानि (maṅgalāni) - auspicious rites; नाथर्वणा (nātharvaṇā) - nor Atharva Veda; न (na) - not; अपि (api) - even; अगदाः (agadāḥ) - remedies; सुसिद्धाः (susiddhāḥ) - well-prepared.;]
(For the creature struck by the arrow of wisdom, there are no doctors, no medicines, no sacrificial chants, no auspicious rites, nor Atharva Veda, nor even well-prepared remedies.)
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॥
sarpaś cāgniś ca siṃhaś ca kulaputraś ca bhārata। nāvajñeyā manuṣyeṇa sarve te hy atitejasaḥ ॥5-37-55॥
[सर्पः (sarpaḥ) - snake; च (ca) - and; अग्निः (agniḥ) - fire; च (ca) - and; सिंहः (siṃhaḥ) - lion; च (ca) - and; कुलपुत्रः (kulaputraḥ) - noble son; च (ca) - and; भारत (bhārata) - O Bharata; न (na) - not; अवज्ञेयाः (avajñeyāḥ) - to be disregarded; मनुष्येण (manuṣyeṇa) - by a person; सर्वे (sarve) - all; ते (te) - they; हि (hi) - indeed; अतितेजसः (atitejasaḥ) - very powerful;]
(Snake and fire and lion and noble son, O Bharata, should not be disregarded by a person; all they indeed are very powerful.)
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॥
agnistejo mahalloke gūḍhastiṣṭhati dāruṣu। na copayuṅkte taddāru yāvanno dīpyate paraiḥ ॥5-37-56॥
[अग्नि (agni) - fire; तेजः (tejaḥ) - brilliance; महत् (mahat) - great; लोके (loke) - in the world; गूढः (gūḍhaḥ) - hidden; तिष्ठति (tiṣṭhati) - remains; दारुषु (dāruṣu) - in wood; न (na) - not; च (ca) - and; उपयुङ्क्ते (upayuṅkte) - utilizes; तत् (tat) - that; दारु (dāru) - wood; यावत् (yāvat) - as long as; न (na) - not; दीप्यते (dīpyate) - is kindled; परैः (paraiḥ) - by others;]
(The fire's brilliance, though great in the world, remains hidden in wood and does not utilize that wood as long as it is not kindled by others.)
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॥
sa eva khalu dārubhyo yadā nirmathya dīpyate। tadā tacca vanaṃ cānyannirdahatyāśu tejasā ॥5-37-57॥
[स (sa) - he; एव (eva) - indeed; खलु (khalu) - certainly; दारुभ्यः (dārubhyaḥ) - from the wood; यदा (yadā) - when; निर्मथ्य (nirmathya) - having churned; दीप्यते (dīpyate) - is kindled; तदा (tadā) - then; तत् (tat) - that; च (ca) - and; वनम् (vanam) - forest; च (ca) - and; अन्यत् (anyat) - other; निर्दहति (nirdahati) - burns; आशु (āśu) - quickly; तेजसा (tejasā) - with its energy;]
(He indeed, when kindled from the wood, then quickly burns that and other forest with its energy.)
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॥
evameva kule jātāḥ pāvakopamatejasaḥ। kṣamāvanto nirākārāḥ kāṣṭhe'gniriva śerate ॥5-37-58॥
[एवम् (evam) - thus; एव (eva) - indeed; कुले (kule) - in the family; जाताः (jātāḥ) - born; पावक (pāvaka) - fire; उपम (upama) - like; तेजसः (tejaḥ) - brilliance; क्षमावन्तः (kṣamāvantaḥ) - forgiving; निराकाराः (nirākārāḥ) - formless; काष्ठे (kāṣṭhe) - in wood; अग्निः (agniḥ) - fire; इव (iva) - like; शेरते (śerate) - lie dormant;]
(Thus indeed, those born in the family, with brilliance like fire, forgiving and formless, lie dormant like fire in wood.)
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॥
latādharmaā tvaṃ saputraḥ śālāḥ pāṇḍusutā matāḥ। na latā vardhate jātu mahādrumamanāśritā ॥5-37-59॥
[लताधर्मा (latādharmaā) - creeper-like nature; त्वं (tvaṃ) - you; सपुत्रः (saputraḥ) - with sons; शालाः (śālāḥ) - halls; पाण्डुसुता (pāṇḍusutā) - sons of Pandu; मताः (matāḥ) - considered; न (na) - not; लता (latā) - creeper; वर्धते (vardhate) - grows; जातु (jātu) - ever; महाद्रुमम् (mahādrumam) - great tree; अनाश्रिता (anāśritā) - without support;]
(Creeper-like nature you with sons halls sons of Pandu considered. Not creeper grows ever great tree without support.)
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॥
vanaṃ rājaṃstvaṃ saputro'mbikeya; siṃhānvane pāṇḍavāṃstāta viddhi। siṃhairvihīnaṃ hi vanaṃ vinaśye; tsiṃhā vinaśyeyurṛte vanena ॥5-37-60॥
[वनम् (vanam) - forest; राजन् (rājan) - O king; त्वम् (tvam) - you; सपुत्रः (saputraḥ) - with son; अम्बिकेय (ambikeya) - son of Ambika; सिंहान् (siṃhān) - lions; वने (vane) - in the forest; पाण्डवान् (pāṇḍavān) - Pāṇḍavas; तात (tāta) - dear; विद्धि (viddhi) - know; सिंहैः (siṃhaiḥ) - without lions; विहीनम् (vihīnam) - deprived; हि (hi) - indeed; वनम् (vanam) - forest; विनश्येत् (vinaśyet) - would perish; सिंहाः (siṃhāḥ) - lions; विनश्येयुः (vinaśyeyuḥ) - would perish; ऋते (ṛte) - without; वनेन (vanena) - forest;]
(O king, you with your son, the son of Ambika, know the Pāṇḍavas as lions in the forest. Indeed, a forest deprived of lions would perish; lions would perish without the forest.)
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.
