05.037
vidura uvāca॥
Vidura spoke:
saptadaśemānrājendra manuḥ svāyambhuvo'bravīt। vaicitravīrya puruṣānākāśaṃ muṣṭibhirghnataḥ ॥5-37-1॥
Manu Svāyambhuva said to the king: 'These seventeen men, O Vaicitravīrya, are striking the sky with their fists.'
tānevendrasya hi dhanuranāmyaṃ namato'bravīt। atho marīcinaḥ pādānanāmyānnamatastathā ॥5-37-2॥
He spoke to those who were bowing with Indra's unbent bow. Then, similarly, he bowed to the feet of Marīci.
yaścāśiṣyaṃ śāsati yaśca kupyate; yaścātivelaṃ bhajate dviṣantam। striyaśca yo'rakṣati bhadramastu te; yaścāyācyaṃ yācati yaśca katthate ॥5-37-3॥
May good befall you who rules the undisciplined, gets angry, excessively serves the enemy, does not protect women, asks for the unaskable, and boasts.
yaścābhijātaḥ prakarotyakāryaṁ; yaścābalo balinā nityavairī। aśraddadhānāya ca yo bravīti; yaścākāmyaṁ kāmayate narendra ॥5-37-4॥
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.
vadhvā hāsaṃ śvaśuro yaśca manyate; vadhvā vasannuta yo mānakāmaḥ। parakṣetre nirvapati yaśca bījaṃ; striyaṃ ca yaḥ parivadate'tivelam ॥5-37-5॥
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.
yaścaiva labdhvā na smarāmītyuvāca; dattvā ca yaḥ katthati yācyamānaḥ। yaścāsataḥ sāntvamupāsatīha; ete'nuyāntyanilaṃ pāśahastāḥ ॥5-37-6॥
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.
yasmin yathā vartate yo manuṣyaḥ; tasmin tathā vartitavyaṃ sa dharmaḥ। māyācāro māyayā vartitavyaḥ; sādhvācāraḥ sādhuṇā pratyudeyaḥ ॥5-37-7॥
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.
dhṛtarāṣṭra uvāca॥
Dhritarashtra spoke:
śatāyuruktaḥ puruṣaḥ sarvavedeṣu vai yadā। nāpnothyatha ca tatsarvamāyuḥ keneha hetunā ॥5-37-8॥
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?
vidura uvāca॥
Vidura spoke:
ativādo'timānaśca tathātyāgo narādhipa। krodhaścātivivitsā ca mitradrohaśca tāni ṣaṭ ॥5-37-9॥
O king, these six traits—excessive speech, excessive pride, abandonment, anger, excessive desire, and betrayal of friends—are to be avoided.
eta evāsayastīkṣṇāḥ kṛntantyāyūṃṣi dehinām। etāni mānavānghnanti na mṛtyurbhadramastu te ॥5-37-10॥
These sharp intentions indeed shorten the lifespans of living beings. It is these intentions that harm humans, not death itself. May you be well.
viśvastasyaiti yo dārān yaś cāpi gurutalpagaḥ। vṛṣalīpatir dvijo yaś ca pānapaś caiva bhārata ॥5-37-11॥
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.
śaraṇāgata-hā caiva sarve brahma-hṇaiḥ samāḥ। etaiḥ sametya kartavyaṃ prāyaścittamiti śrutiḥ ॥5-37-12॥
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.
gṛhī vadānyo'napaviddhavākyaḥ; śeṣānnabhoktāpyavihiṁsakaśca। nānarthakṛttyaktakaliḥ kṛtajñaḥ; satyo mṛduḥ svargamupaiti vidvān ॥5-37-13॥
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.
sulabhāḥ puruṣā rājansatataṃ priyavādinaḥ। apriyasya tu pathyasya vaktā śrotā ca durlabhaḥ ॥5-37-14॥
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.
yo hi dharmaṁ vyapāśritya hitvā bhartuḥ priyāpriye। apriyāṇyāha pathyāni tena rājā sahāyavān ॥5-37-15॥
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.
tyajet kulārthe puruṣaṃ grāmārthe kulaṃ tyajet। grāmaṃ janapadasyārthe ātmārthe pṛthivīṃ tyajet ॥5-37-16॥
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.
āpadaarthaṃ dhanaṃ rakṣeddārānrakṣeddhanairapi। ātmānaṃ satataṃ rakṣeddārairapi dhanairapi ॥5-37-17॥
One should safeguard wealth for emergencies, protect family using wealth, and always ensure self-protection using both family and wealth.
uktaṁ mayā dyūtakāle'pi rāja; nnaivaṁ yuktaṁ vacanaṁ prātipīya। tadauṣadhaṁ pathyamivāturasya; na rocate tava vaicitravīrya ॥5-37-18॥
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.
kākairimāṁścitrabarhānmayūrā; nparājaiṣṭhāḥ pāṇḍavāndhārtarāṣṭraiḥ। hitvā siṁhānkroṣṭukāngūhamānaḥ; prāpte kāle śocitā tvaṁ narendra ॥5-37-19॥
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.
yastāta na krudhyati sarvakālaṁ; bhṛtyasya bhaktasya hite ratasya। tasminbhṛtyā bhartari viśvasanti; na cainamāpatsu parityajanti ॥5-37-20॥
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.
na bhṛtyānāṃ vṛttisaṃrodhanena; bāhyaṃ janaṃ sañjighṛkṣedapūrvam। tyajanti hyenamucitāvaruddhāḥ; snigdhā hyamātyāḥ parihīnabhogāḥ ॥5-37-21॥
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.
kṛtyāni pūrvaṃ parisaṅkhyāya sarvā; ṇyāyavyayāvanurūpāṃ ca vṛttim। saṅgṛhṇīyādanurūpānsahāyā; nsahāyasādhyāni hi duṣkarāṇi ॥5-37-22॥
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.
abhiprāyaṃ yo viditvā tu bhartuḥ; sarvāṇi kāryāṇi karotyatandrīḥ। vaktā hitānāmanurakta āryaḥ; śaktijña ātmeva hi so'nukampyaḥ ॥5-37-23॥
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.
vākyaṃ tu yo nādriyate'nuśiṣṭaḥ; pratyāha yaścāpi niyujyamānaḥ। prajñābhimānī pratikūlavādī; tyājyaḥ sa tādṛktvarayaiva bhṛtyaḥ ॥5-37-24॥
A servant who does not respect instructions, argues back when employed, considers himself wise, and speaks contradictorily should be abandoned due to his nature.
astabdhamaklībamadīrghasūtraṁ; sānukrośaṁ ślakṣṇamahāryamanyaiḥ। arogajātīyamudāravākyaṁ; dūtaṁ vadantyaṣṭaguṇopapannam ॥5-37-25॥
A messenger is described as possessing eight qualities: being unperturbed, courageous, prompt, compassionate, gentle, highly honorable, healthy, and eloquent.
na viśvāsājjātu parasya gehaṁ; gacchennaraścetayāno vikāle। na catvare niśi tiṣṭhennigūḍho; na rājanyāṁ yoṣitaṁ prārthayīta ॥5-37-26॥
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.
na nihnavaṃ satragatasya gacche; tsaṃsṛṣṭamantrasya kusaṅgatasya। na ca brūyānnāśvasāmi tvayīti; sakāraṇaṃ vyapadeśaṃ tu kuryāt ॥5-37-27॥
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.
ghṛṇī rājā puṃścalī rājabhṛtyaḥ; putro bhrātā vidhavā bālaputrā। senājīvī coddhṛtabhakta eva; vyavahāre vai varjanīyāḥ syurete ॥5-37-28॥
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.
guṇā daśa snānaśīlaṃ bhajante; balaṃ rūpaṃ svaravarṇapraśuddhiḥ। sparśaśca gandhaśca viśuddhatā ca; śrīḥ saukumāryaṃ pravarāśca nāryaḥ ॥5-37-29॥
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.
guṇāś ca ṣaṇmitabhuktaṃ bhajante; ārogyam āyuś ca sukhaṃ balaṃ ca। anāvilaṃ cāsya bhaved apatyaṃ; na cainam ādyūna iti kṣipanti ॥5-37-30॥
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.
akarmaśīlaṃ ca mahāśanaṃ ca; lokadviṣṭaṃ bahumāyaṃ nṛśaṃsam। adeśakālajñamaniṣṭaveṣa; metāngṛhe na prativāsayīta ॥5-37-31॥
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.
kadaryamākrośakamaśrutaṃ ca; varākasambhūtamamānyamāninam। niṣṭhūriṇaṃ kṛtavairaṃ kṛtaghna; metānbhṛśārto'pi na jātu yācet ॥5-37-32॥
Even in deep distress, one should never seek help from a miserly, abusive, unheard, wretched, disrespectful, cruel, hostile, and ungrateful person.
saṅkliṣṭakarmāṇamatipravādaṃ; nityānṛtaṃ cādṛḍhabhaktikaṃ ca। vikṛṣṭarāgaṃ bahumāninaṃ cā; pyetānna seveta narādhamānṣaṭ ॥5-37-33॥
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.
sahāyabandhanā hyarthāḥ sahāyāścārthabandhanāḥ। anyonyabandhanāvetau vinānyonyaṃ na sidhyataḥ ॥5-37-34॥
Wealth and companions are interdependent; they cannot succeed without each other.
utpādya putrān anṛṇāṁś ca kṛtvā; vṛttiṁ ca tebhyo'nuvidhāya kāñcit। sthāne kumārīḥ pratipādya sarvā; araṇyasaṁstho munivad bubhūṣet ॥5-37-35॥
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.
hitaṁ yatsarvabhūtānāmātmanaśca sukhāvaham। tatkuryādīśvaro hyetanmūlaṁ dharmārthasiddhaye ॥5-37-36॥
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.
buddhiḥ prabhāvas tejaś ca sattvam utthānam eva ca। vyavasāyaś ca yasya syāt tasyāvṛtti-bhayaṃ kutaḥ ॥5-37-37॥
Where is the fear of return for one who possesses intelligence, influence, brilliance, strength, effort, and determination?
paśya doṣānpāṇḍavairvigrahe tvaṃ; yatra vyatherannapi devāḥ saśakrāḥ। putrairvairaṃ nityamudvignavāso; yaśaḥpraṇāśo dviṣatāṃ ca harṣaḥ ॥5-37-38॥
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.
bhīṣmasya kopastava cendrakalpa; droṇasya rājñaśca yudhiṣṭhirasya। utsādayellokamimaṃ pravṛddhaḥ; śveto grahastiryagivāpatankhe ॥5-37-39॥
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.
tava putraśataṃ caiva karṇaḥ pañca ca pāṇḍavāḥ। pṛthivīmanuśāseyuḥakhilāṃ sāgarāmbarām ॥5-37-40॥
Your hundred sons, along with Karna and the five Pandavas, would rule over the entire earth surrounded by oceans.
dhārtarāṣṭrā vanaṃ rājanvyāghrāḥ pāṇḍusutā matāḥ। mā vanaṃ chindhi savyāghraṃ mā vyāghrānnīnaśo vanāt ॥5-37-41॥
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.
na syād vanam ṛte vyāghrān vyāghrā na syur ṛte vanam। vanaṃ hi rakṣyate vyāghraiḥ vyāghrān rakṣati kānanam ॥5-37-42॥
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.
na tathecchantyakalyāṇāḥ pareṣāṃ vedituṃ guṇān। yathaiṣāṃ jñātumicchanti nairguṇyaṃ pāpacetasaḥ ॥5-37-43॥
The unvirtuous do not desire to know the virtues of others as much as the evil-minded are eager to find faults in them.
arthasiddhiṁ parām icchan dharmam evāditaś caret। na hi dharmād apaiti arthaḥ svargalokād ivāmṛtam ॥5-37-44॥
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.
yasyātmā virataḥ pāpātkalyāṇe ca niveśitaḥ। tena sarvamidaṃ buddhaṃ prakṛtirvikṛtiśca yā ॥5-37-45॥
The one whose self is detached from sin and rooted in virtue understands everything, both the nature and its transformations.
yo dharmamarthaṃ kāmaṃ ca yathākālaṃ niṣevate। dharmārthakāmasaṃyogaṃ so'mutreha ca vindati ॥5-37-46॥
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.
saṁniyacchati yo vegamutthitaṁ krodhaharṣayoḥ। sa śriyo bhājanaṁ rājanyaścāpatsu na muhyati ॥5-37-47॥
He who can control the impulses of anger and joy is a vessel of prosperity and remains undeluded even in difficult times.
balaṁ pañcavidhaṁ nityaṁ puruṣāṇāṁ nibodha me। yattu bāhubalaṁ nāma kaniṣṭhaṁ balamucyate ॥5-37-48॥
Understand from me that strength is of five kinds and eternal for men. However, the strength known as physical strength is considered the least.
amātyalābho bhadraṃ te dvitīyaṃ balamucyate। dhanalābhas tṛtīyaṃ tu balam āhur jigīṣavaḥ ॥5-37-49॥
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.
yattvasya sahajaṃ rājnpitṛpaitāmahaṃ balam। abhijātabalaṃ nāma taccaturthaṃ balaṃ smṛtam ॥5-37-50॥
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.
yena tvetāni sarvāṇi saṅgṛhītāni bhārata। yadbalānāṃ balaṃ śreṣṭhaṃ tatprajñābalamucyate ॥5-37-51॥
O Bhārata, the strength by which all these are indeed gathered is called the best strength, the strength of wisdom.
mahate yo'pakārāya narasya prabhaven naraḥ। tena vairaṃ samāsajya dūrastho'smīti nāśvaset ॥5-37-52॥
A man should not trust that he is safe from harm just because he is far away from someone with whom he has enmity.
strīṣu rājasu sarpeṣu svādhyāye śatruseviṣu। bhoge cāyuṣi viśvāsaṃ kaḥ prājñaḥ kartumarhati ॥5-37-53॥
Who would be wise to place trust in women, kings, serpents, self-study, those who serve enemies, enjoyment, and life?
prajñāśareṇābhihatasya jantoḥ cikitsakāḥ santi na cauṣadhāni। na homamantrā na ca maṅgalāni; nātharvaṇā nāpyagadāḥ susiddhāḥ ॥5-37-54॥
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.
sarpaś cāgniś ca siṃhaś ca kulaputraś ca bhārata। nāvajñeyā manuṣyeṇa sarve te hy atitejasaḥ ॥5-37-55॥
O Bharata, a snake, fire, a lion, and a noble son should not be disregarded by anyone, for they are all very powerful.
agnistejo mahalloke gūḍhastiṣṭhati dāruṣu। na copayuṅkte taddāru yāvanno dīpyate paraiḥ ॥5-37-56॥
The great brilliance of fire remains hidden within wood and does not consume the wood until it is ignited by someone else.
sa eva khalu dārubhyo yadā nirmathya dīpyate। tadā tacca vanaṃ cānyannirdahatyāśu tejasā ॥5-37-57॥
When the fire is kindled from the wood, it quickly burns the forest and other things with its energy.
evameva kule jātāḥ pāvakopamatejasaḥ। kṣamāvanto nirākārāḥ kāṣṭhe'gniriva śerate ॥5-37-58॥
Those born in such a family, possessing brilliance akin to fire, are forgiving and formless, lying dormant like fire within wood.
latādharmaā tvaṃ saputraḥ śālāḥ pāṇḍusutā matāḥ। na latā vardhate jātu mahādrumamanāśritā ॥5-37-59॥
You, with your sons, are considered like creepers, O sons of Pandu. A creeper never grows without the support of a great tree.
vanaṃ rājaṃstvaṃ saputro'mbikeya; siṃhānvane pāṇḍavāṃstāta viddhi। siṃhairvihīnaṃ hi vanaṃ vinaśye; tsiṃhā vinaśyeyurṛte vanena ॥5-37-60॥
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.
