विदुर उवाच अत्रैवोदाहरन्तीममितिहासं पुरातनम्। आत्रेयस्य च संवाद साध्यानां चेति नः श्रुतम्॥
Vidura said In this connection is quoted the old story of the conversation between the son of Atri and Saddhyas as heard by us.
चरन्तं हसरूपेण महर्षिं संशितव्रतम्। साध्या देवा महाप्राज्ञं पर्यपृच्छन्त वै पुरा॥
While the great Rishi of rigid vows was wandering as a mendicant, the deities called Saddhyas, in days of old, asked him of great wisdom.
साध्या ऊचुः साध्या देवा वयमेते महर्षे दृष्ट्वा भवन्तं न शक्नुमोऽनुमातुम्। श्रुतेन धीरो बुद्धिमांस्त्वं मतो नः काव्यां वाचं वक्तुमर्हस्युदाराम्॥
The Saddhyas said We are deities called Saddhyas. O great Rishi, seeing you, we are unable to guess who you are; but it seems to us that you are possessed of self-control and thorough acquaintance with the holy books. It is, therefore, most proper that you should discourse to us in the magnanimous words full of wisdom.
हंस उवाच एतत् कार्यममराः संश्रुतं मे धृतिः शमः सत्यधर्मानुवृत्तिः। ग्रन्धि विनीय हृदयस्य सर्वं प्रियाप्रिये चात्मसमं नयीत॥
The mendicant Rishi said O immortals, it has been heard by me that tranquility, self-control and the observance of true religion practiced until all the knots of one's heart be loosened bring for the agreeable and disagreeable to the level of one's own self.
आक्रुश्यमानो नाक्रोशेन्मन्युरेव तितिक्षतः आक्रोष्टारं निर्दहति सुकृतं चास्य विन्दति॥
The man who is reviling should not be reviled; for, the pain that is felt by him who endures (the reviling) patiently consumes the reviler and draws away and assimilates the effect of his good deeds.
नाक्रोशी स्यान्नावमानी परस्य मित्रद्रोही नोत नीचोपसेवी। न चाभिमानी न च हीनवृत्तो रुक्षां वाचं रुषती वर्जयीत॥
Do not revile others, nor insult them. Do not quarrel with friends, nor associate with the vulgar. Do not be vain, nor of bad manners; and avoid words that are harsh and those that proceed from passion.
मर्माण्यस्थीनि हृदयं तथासून् रूक्षा वाचो निर्दहन्तीह पुंसाम्। तस्माद् वाचमुषती रूक्षरूपां धर्मारामो नित्यशो वर्जयीत॥
Harsh words burn the very vitals, bones, heart and the life of men. Therefore he that has virtue for his refuse should always avoid harsh and angry words.
अरुन्तुदं परुष रूक्षवाचं वाक्कण्टकैर्वितुदन्तं मनुष्यान्। विद्यादलक्ष्मीकतमं जनानां मुखे निबद्धां निर्ऋतिं वै वहन्तम्॥
The luckless man who pierce the hearts of others by thorns of harsh words touching their vitals bears on his face the misery and death of all men.
भृशं सुतीक्ष्णैरनलार्कदीप्तैः। स विध्यमानोऽप्यतिदह्यमानो विद्यात् कविः सुकृतं मे दधाति॥
A wise men pierced by sharp arrows of words from another and blazing like the fire or the sun should, though wounded and burning with extreme pain, bear all with patience, remembering that the effects of the slanderer's good deeds become his own.
यदि सन्तं सेवति सद्यसन्तं तपस्विनं यदि वा स्तेनमेवा वासो यथा रङ्गवशं प्रयाति तथा स तेषां वशमभ्युपैति॥
According as a man serves a saint or as he is wicked or virtuous or a thief, so he becomes endued with the habits of his associates; even as a cloth comes to be of the same colour with the die in which it is soaked.
अतिवादं न प्रवदेन वादयेद् योऽनाहतः प्रतिहन्यान्न घातयेत्। हन्तुं च यो नेच्छति पापकं वै तस्मै देवाः स्पृहयन्त्यागताय॥
The gods court the company of one who when reviled does not return nori induces others to return and who when struck does not strike in return or make others strike and who does not wish to injure his assailant.
अव्याहृतं व्याहृताच्छ्रेय आहुः सत्यं वदेद् व्याहृतं तद् द्वितीयम्। प्रियं वदेद् व्याहृतं तत् तृतीयं धर्म वदेद् व्याहृतं तच्चतुर्थम्॥
Not to speak at all is better than speaking. Secondly, if you have to speak, tell the truth. Thirdly, if you have to speak the truth, speak what is agreeable; and fourthly, if you have to speak what is agreeable, speak what is conducive to morality.
यादृशैः संनिविंशते यादृशांश्चोपसेवते। यादृगिच्छेच्च भवितुं तादृग् भवति पूरुषः॥
A man becomes like him with whom he associates or him whom he serves or him like whom he seeks to be.
यतो यतो निवर्तते ततस्ततो विमुच्यते। निवर्तनाद्धि सर्वतो न वेत्ति दुःखमण्वपि॥
Those things one keeps himself away from; then he is freed from everything; and the slightest misery vanishes away.
न जीयते चानुजिगीषतेऽन्यान् न वैरकृच्चाप्रतिघातकश्चा निन्दाप्रशंसासु समस्वभावो न शोचते हृष्यति नैव चायम्॥
(Such a man) does vanquish others nor is vanquished by them; he never appears as other's enemy, nor their assailant; his mind remains calm at praise or blame; and he is unmoved by praise or blame.
भावमिच्छति सर्वस्य नाभावे कुरुते मनः। सत्यवादी मृदुर्दान्तो य: स उत्तमपूरुषः॥
He desires prosperity for all and does not set his heart on their adversity. He is truthful, mind and can keep himself under control. And also he is the best of men.
नानर्थकं सान्त्वयति प्रतिज्ञाय ददाति च। रन्ध्र परस्य जानाति यः स मध्यमपूरुषः॥
He who does not seek to solace another by telling untruth and who having promised performs and who knows the weakness of others, is a man of the middling type.
दुःशासनस्तूपहतोऽभिशस्तो नावर्तते मन्युवशात् कृतघ्नः। न कस्यचिन्मित्रमथो दुरात्मा कलाश्चैता अधमस्येह पुंसः॥
Hard to get under control, unable to wear a soft look, owing to rage, when wounded by arms, ungrateful and incapable of being anybody's friend-these are the signs of an inferior man is this world.
न श्रद्दधाति कल्याणं परेभ्योऽप्यात्मशङ्कितः। निराकरोति मित्राणि यो वै सोऽधमपूरुषः॥।
He, who does not appreciates benefits coming from others and who drives away all his friends, is an inferior man.
उत्तमानेव सेवेत प्राप्तकाले तु मध्यमान्। अधमांस्तु न सेवेत य इच्छेद् भूतिमात्मनः॥
He who desires prosperity for himself should serve good men and, on suitable occasions, men of the middling type; but he should never serve people of the inferior type.
प्राप्नोति वै चित्तमसद्वलेन नित्योत्थानात् प्रज्ञया पौरुषेण। न त्वेव सम्यग् लभते प्रशंसा न वृत्तमाप्नोति महाकुलानाम्॥
An unrighteous man obtains wealth by force, by incessant efforts, by intelligence and by prowess; but he does not win fame, properly so called, nor the wealth (virtues) of those born in high families.
धृतराष्ट्र उवाच महाकुलेभ्यः स्पृहयन्ति देवा धर्मार्थनित्याश्च बहुश्रुताश्चा पृच्छामि त्वां विदुर प्रश्नमेतं भवन्ति वै कानि महाकुलानि॥
Dhritarashtra said The gods prefer those born of high families, and so also those who equally recognise virtue and worldly good and those that are deeply learned. I ask you, O Vidura, this question, "Who are those born in high families?"
विदुर उवाच तपो दमो ब्रह्मवित्तं वितानाः पुण्या विवाहाः सततान्नदानम्। येष्वेवैते सप्त गुणा वसन्ति सम्यग्वृत्तास्तानि महाकुलानि॥
Vidura said Devotion, self-control, knowledge in the Vedas, sacrificial ceremonies, marriages in proper form and incessant gift of food, the families, in which these seven practices exist in proper forms, are consider to be high.
श्चित्तप्रसादेन चरन्ति धर्मम्। ते कीर्तिमिच्छन्ति कुले विशिष्टां त्यक्तानृतास्तानि महाकुलानि॥
Those, who do not deviate from the right path, whose forefathers are never pained (at their wrong doings), who practice virtue with cheerfulness of heart, who desire the increase of pure fame of their families, who avoid untruths, come from high families.
अनिज्यया कुविवाहैर्वेदस्योत्सादनेन च। कुलान्यकुलतां यान्ति धर्मस्यातिक्रमेण च॥
By the non-performance of sacrifices and by the performance of impure marriages, by the leaving off of the study of the Vedas, high families become degenerated, as also by insults to the Brahmanas.
देवद्रव्यविनाशेन ब्रह्मस्वहरणेन च। कुलान्यकुलतां यान्ति ब्राह्मणातिक्रमेण च॥
By destruction of the wealth of the celestials, stealing the wealth of Brahmana and by the transgression of conduct of them, persons belonging to the high family comes into a low category.
ब्राह्मणानां परिभवात् परिवादाच्च भारत। कुलान्यकुलतां यान्ति न्यासापहरणेन च॥
By speaking ill of the Brahmanas and by insulting them, O Bharata, the high families as become degenerated, also by the misappropriation of what has been entrusted to them..
कुलानि समुपेतानि गोभिः पुरुषतोऽर्थतः। कुलसंख्यां न गच्छन्ति यानि हीनानि वृत्ततः॥
Families, even possessing cows, members and wealth, are not reckoned among families, who are of bad manners.
वृत्ततस्त्वविहीनानि कुलान्यल्पधनान्यपि। कुलसंख्यां च गच्छन्ति कर्षन्ति च महद् यशः॥
Families, that are not of bad manners, though possessing but little wealth, are reckoned among families; and they win great fame.
वृत्तं यत्नेन संरक्षेद् वित्तमेति च याति च। अक्षीणो वित्ततः क्षीणो वृत्ततस्तु हतो हतः॥
Good manners should be preserved with care for wealth comes and it goes. Those who are week in wealth, are not poor; but those who are weak in good manners are considered to be SO.
गोभिः पशुभिरश्चैश्च कृष्या च सुसमृद्धया। कुलानि न प्ररोहन्ति यानि हीनानि वृत्ततः॥
Families well possessed of knowledge, horses and other animals and agricultural produce are not worth regarding, if they are wanting in good manners.
मा नः कुले वैरकृत् कश्चिदस्तु राजाऽमात्यो मा परस्वापहारी। मित्रद्रोही नैकृतिकोऽनृती वा पूर्वाशी वा पितृदेवातिथिभ्यः॥
Let none in our family be a creator of enemies; let none be a minister to the king; none, a thief stealing other's property; none, an enemy of his well-wisher; none, deceitful; none be addicted to falsehood; and none eat before making offerings to his ancestors, gods or guests.
यश्च नो ब्राह्मणान् हन्याद् यश्च नो ब्राह्मणान् द्विषेत्। न नः स समिति गच्छेद् यश्च नो निर्वपेत् कृषिम्।।३३।
None in our family who kills the Brahmanas, none in our family who injures the Brahmanas and none in our family who impedes agriculture, should associate with us.
तृणानि भूमिरुदकं वाक् चतुर्थी च सूनृता। सतामेतानि गेहेषु नोच्छिद्यन्ते कदाचन॥
A straw seat, room to sit in, water and sweet words, these are never wanting in the house of the good.
श्रद्धया परया राजन्नुपनीतानि सत्कृतिम्। प्रवृत्तानि महाप्राज्ञ धर्मिणां पुण्यकर्मिणाम्॥
These things, O king, the wise and virtuous men attached to the performance of pious acts ever keep ready for offering with reverence to their guests.
सूक्ष्मोऽपि भारं नृपते स्यन्दनो वै शक्तो वोढुं न तथान्ये महीजाः। एवं युक्ता भारसहा भवन्ति महाकुलीना न तथान्ये मनुष्याः॥
As the Syandana tree, though thin, o king, can still bear weights which other large trees cannot; so persons of high families can bear the load of mental anxiety, which others cannot .
न तन्मित्रं यस्य कोपाद् बिभेति यद् वा मित्रं शङ्कितेनोपचर्यम्। यस्मिन् मित्रे पितरीवाश्वसीत तद् वै मित्रं सङ्गत्तानीतराणि॥
He whose anger inspires fear or he who must be waited upon with fear is not a friend; but the friend whom one can trust as a father is a true friend. Other kinds of friendship are merely contracted in name.
यः कश्चिदप्यसम्बद्धो मित्रभावेन वर्तते। स एव बन्धुस्तन्मित्रं सा गतिस्तत् परायणम्॥
That friend who, though not related in any way, yet acts as a friend; and he is a true friend, a refuge and a protector.
चलचित्तस्य वै पुंसो वृद्धाननुपसेवतः। पारिप्लवमतेर्नित्यमध्रुवो मित्रसंग्रहः॥
The making of friends by that man is not certain, who is of an unsteady mind or who does not serve old men or who is not constant in his opinions or who is of a frickle disposition. men are
चलचित्तमनात्मानमिन्द्रियाणां वशानुगम्। अर्थाः समभिवर्तन्ते हंसाः शुष्कं सरो यथा।॥
Prosperity forsakes those who are of unsteady minds, those who have no souls and those who are under the control of their senses, even as the swan forsakes the dried up lakes.
अकस्मादेव कुप्यन्ति प्रसीदन्त्यनिमित्ततः। शीलमेतदसाधूनाम, पारिप्लवं यथा।॥
To be angry all on a sudden and to be generous without cause are the signs of unrighteous like clouds that inconstant.
सत्कृताश्च कृतार्थाश्च मित्राणां न भवन्ति ये। तान् मृतानपि क्रव्यादाः कृतघ्नान् नोपभुञ्जते॥
The dead bodies of those, who, served and benefited by friends, show them ingratitude, are eaten up with disgust even by the birds of prey.
अर्चयेदेव मित्राणि सति वाऽसति वा धने। नानर्थयन् प्रजानाति मित्राणां सारफल्गुताम्॥
Poor or rich, one should serve his friends. Unasked to do some service, a friend cannot make know the sincerity or insincerity of his heart.
संतापाद् भ्रश्यते रूपं संतापाद् भ्रश्यते बलम्। संतापाद् भ्रश्यते ज्ञानं संतापाद् व्याधिमृच्छति॥
Sorrow destroys beauty. Sorrow destroys strength. Sorrow destroys knowledge; and sorrow brings on disease.
अनवाप्यं च शोकेन शरीरं चोपतप्यते। अमित्राश्च प्रहृष्यन्ति मा स्म शोके मनः कृथाः॥
Though one's object is not gained, yet the body is consumed by grief, which makes one's enemies glad; therefore do not give way to grief.
पुनर्नरो म्रियते जायते च पुनर्नरो हीयते वर्धते च। पुनर्नरो याचति याच्यते च पुनर्नरः शोचति शोच्यते च॥
A man again and again both dies and is born; a man again and again withers and grows; a man again and again asks and is asked; and a man again and again laments and is lamented for.
सुखं च दुःखं च भवाभवौ च लाभालाभौ मरणं जीवितं च। पर्यायशः सर्वमेते स्पृशन्ति तस्माद् धीरो न च हृष्येन्न शोचेत्॥
Happiness and misery, prosperity and adversity, gain and loss, death and life come to all by turn; therefore he that is wise should not be glad nor sorry.
चलानि हीमानि षडिन्द्रियाणि तेषां यद् यद् वर्धते यत्र यत्र। ततस्तत: स्रवते बुद्धिरस्य छिद्रोदकुम्भादिव नित्यमम्भः॥
The six senses are not constant. The understanding flows out in proportion to their strength, even as water flows out of a full pot through its holes.
धृतराष्ट्र उवाच तनुरुद्धः शिखी राजा मिथ्योपचरितो मया। मन्दानां मम पुत्राणां युद्धेनान्तं करिष्यति॥
Dhritarashtra said The king (Yudhishthira), who resembles the fame of fire and who has been played false by me, will put an end to the life of my wicked sons in battle.
नित्योद्विग्नमिदं सर्वं नित्योद्विग्नमिदं मनः। यत् तत् पदमनुद्विग्नं तन्मे वद महामते॥
Everything seems to be a source of anxiety. Hence my mind is constantly filled with anxiety. O you of great intelligence, speak to me what is calculated to remove my anxiety.
विदुर उवाच नान्यत्र विद्यातपसोर्नान्यत्रेन्द्रियनिग्रहात्। नान्यत्र लोभसंत्यागाच्छान्तिं पश्यामि तेऽनघ।५।।
Vidura said In nothing but knowledge and devotion, in nothing but the control of senses, in nothing else but the perfect abandonment of avarice, do I see your good.
बुद्ध्या भयं प्रणुदति तपसा विन्दते महत्। गुरुशुश्रूषया ज्ञानं शान्तिं योगेन विन्दति॥
Knowledge removes fear and greatness is attained by devotion; and by serving one's elders and by application both knowledge and happiness are secured.
अनाश्रिता दानपुण्यं वेदपुण्यमनाश्रिताः। रागद्वेषविनिर्मुक्ता विचरन्तीह मोक्षिणः॥
Those, desirous of attaining salvation without securing the merit obtainable by gifts and by the study of the Vedas, roam in this world liberated from anger and jealousy.
स्वधीतस्य सुयुद्धस्य सुकृतस्य च कर्मणः। तपसश्च सुतप्तस्य तस्यान्ते सुखमेधते॥
At the end of a good course of study or at the end of a battle well fought or at the end of asceticism well performed, does happiness increase.
स्वास्तीर्णानि शयनानि प्रपन्ना न वै भिन्ना जातु निद्रां लभन्ते। न स्त्रीषु राजन् रतिमाप्नुवन्ति न मागधैः स्तूयमाना न सूतैः॥
Those who are not in good terms with their blood relations get no sleep, through lying on beds well prepared; nor do they, O king, obtain pleasure from women or from the laudatory songs of professional eulogists.
न वै भिन्ना जातु चरन्ति धर्म न वै शुकं प्राप्नुवन्तीह भिन्नाः। न वै भिन्ना गौरवं प्राप्नुवन्ति न वै भिन्नाः प्रशमं रोचयन्ति॥
Those who are not in good terms with their blood relations cannot practice virtue; nor can they enjoy happiness in this world; nor they can win fame; nor do they derive pleasure from peace.
न वै तेषां स्वदते पथ्यमुक्तं योगक्षेमं कल्पते नैव तेषाम्। भिन्नानां वै मनुजेन्द्र परायणं न विद्यते किंचिदन्यद् विनाशात्॥
They are not pleased with what is spoken for their benefit; they cannot get hat they do not possess; nor they can retain what they have. O chief among men, there is no other end of those that are not in good terms with their blood relations save destruction.
सम्पन्नं गोषु सम्भाव्यं सम्भाव्यं ब्राह्मणे तपः। सम्भाव्यं चापलं स्त्रीषु सम्भाव्यं ज्ञातितो भयम्॥
Milk is possible in cows, devotion is possible in the Brahmanas; unsteadiness is possible among women; and cause of fear may be expected from blood relations.
तन्तवोऽs: प्यायिता नित्यं तनवो बहुलाः समाः। बहून् बहुत्वादायासान् सहन्तीत्युपमासताम्॥
Several thin threads of the same length collected together can bear the weight of the shuttle-cock constantly passing over them easily owing to their numerical strength.
धूमायन्ते व्यपेतानि ज्वलन्ति सहितानि च। धृतराष्ट्रोल्मकानीव ज्ञातयो भरतर्षभ॥
Separated pieces of burning wood produce only smoke; but united they blaze. The same is the case, O Dhritarashtra, with blood relations.
ब्राह्मणेषु च ये शूराः स्त्रीषु ज्ञातिषु गोषु च। वृन्तादिव फलं पक्वं धृतराष्ट्र पतन्ति ते॥
Those who harsh towards the Brahmanas, women, blood relations and cows fall, O Dhritarashtra, like ripe fruits from their stalks.
महानप्येकजो वृक्षो बलवान् सुप्रतिष्ठितः। प्रसह्य एव वातेन सस्कन्धो मर्दितु क्षणात्॥
A large tree standing by itself, through strong and firm, can in a moment be brought down with its truck by a strong wind.
अथ ये सहिता वृक्षाः सघशः सुप्रतिष्ठिताः। ते हि शीघ्रतमान् वातान् सहन्तेऽन्योन्यसंश्रयात्॥
But those trees that grow close together firmly can bear the force of stronger winds owing to their mutual support.
एवं मनुष्यमप्येकं गुणैरपि समन्वितम्। शक्यं द्विषन्तो मन्यन्ते वायुर्दुममिवैकजम्॥
In the same way people consider a man, who is alone though endowed with many virtues, capable of being vanquished, like a tree standing alone by the wind. are
अन्योन्यसमुपष्टम्भादन्योन्यापाश्रयेण च। ज्ञातयः सम्प्रवर्धन्ते सरसीवोत्पलान्युत।॥
Owing to mutual assistance and mutual support, blood relations grow like lotus stalks in a lake.
अवध्या ब्राह्मणा गावो ज्ञातयः शिशवः स्त्रियः। येषां चान्नानि भुञ्जीत ये च स्युः शरणागताः॥
The Brahmanas, cows, blood relations, infants and women must not be killed, as also those whose food we have eaten and who have come under our protection.
न मनुष्ये गुणः कश्चिद् राजन् सधनतामृते। अनातुरत्वाद् भद्रं ते मृतकल्पा हि रोगिणः॥
In a man no quality develop, O king, without wealth; but you can gain your object owing to immunity from disease. Those that are suffering from disease are like the dead.
अव्याधिजं कटुकं शीर्षरोगि पापानुबन्धं परुषं तीक्ष्णमुष्णम्। सतां पेयं यन्न पिबन्त्यसन्तो मन्यु महाराज पिब प्रशाम्य॥
Anger is a drink which the unrighteous cannot swallow. It brings on pain in the end, which is bitter, pungent and hot. It ought to be swallowed up by the good. You, great king, swallow it and be pacified.
रोगार्दिता न फलान्याद्रियन्ते न वै लभन्ते विषयेषु तत्त्वम्। दुःखोपेता रोगिणो नित्यमेव न बुध्यन्ते धनभोगान् न सौख्यम्॥
They that are affected with disease do not appreciate enjoyments; not do they gain any pleasure from wealth. Those that are affected with disease and so filled with sorrow do not know what enjoyment, proceeding from wealth, is.
पुरा ह्युक्तं नाकरोस्त्वं वचो मे द्यूते जितां द्रौपदी प्रेक्ष्य राजन्। दुर्योधनं वारयेत्यक्षवत्यां कितवत्वं पण्डिता वर्जयन्ति॥
I told you before, O king, when I saw Draupadi won at dice-'Stop, Duryodhana; for they that are wise avoid excess at play.' You did not act accordingly.
न तद् बलं यन्मृदुना विरुध्यते सूक्ष्मो धर्मस्तरसा सेवितव्यः। {दुप्रौढा गच्छति पुत्रपौत्रान्॥
That is not strength which is opposed to softness. That policy should be pursued which is fraught with virtue. The policy having crookedness at its basis is soon destroyed; but the prosperity derived from a policy, at once strong and soft, descend to one's sons and grandsons.
धार्तराष्ट्राः पाण्डवान् पालयन्तु पाण्डोः सुतास्तव पुत्रांश्च पान्तु। एकारिमित्राः कुरवो ह्येककार्या जीवन्तु राजन् सुखिनः समृद्धाः॥
Let the sons of Dhritarashtra, therefore, make friends of the sons of Pandu; and let the sons of Pandu make friends with your sons; let the Kurus and Pandus live having the same friends and foes, o king, being happy and prosperous.
मेढीभूतः कौरवाणां त्वमद्य त्वय्याधीनं कुरुकुलमाजमीढ। पार्थान् बालान् वनबासप्रतप्तान् गोपायस्व स्वं यशस्तात रक्षन्॥
You are now the refuge of the sons of Kuru. The race of Kuru, O Ajmida, is dependent on you. O dear, preserve your fame and protect the sons of Pritha who are mere boys and who are affected with the troubles of exile.
र्मा तेऽन्तरं रिपव: प्रार्थयन्तु। सत्ये स्थितास्ते नरदेव सर्वे दुर्योधनं स्थापय त्वं नरेन्द्र॥
O descendant of Kuru, make peace with the sons of Pandu; let not your enemies pry into your internal relations; they are all attached to truth. O god among men, O king among men, make Duryodhana renounce his ways.