नीति means good conduct. Within the महाभारत, apart from श्रीमद्भावद्गीता, there are a few other episodes that are very popular since they convey knowledge that has eternal value. विदुर नीति is one such an exchange of conversation between विदुर and धृतराष्ट्र that is read independently for deriving the benefits of the wisdom contained here. Essentially, this text is giving practical wisdom tips for leading a successful life. And success here means success in this लोक परलोक viz स्वर्ग. Morality is essential for public life and this text may thus be seen as a text that conveys ways to lead a moral and happy life. Why this text is additionally useful is not only because it conveys practical wisdom, it also conveys this wisdom through use of analogies (उपमान) since this may be seen as the best way to remember the core message. Some of the analogies have found their way into day-to-day conversations in various local languages – it is this that makes the text very interesting.
विदुर नीति is available on a lot of Internet pages – how must anyone read the same content from here? There is no need to read at all – one may access the original text and read this directly . I have however done a few things – if these help, readers may continue here:
- On most websites, the extract of विदुर नीति given is an abridged one – this is understandable since the exchange is a very long one. I have however chosen to put together the entire conversation and hence, labelled this as “Complete विदुर नीति” so that readers get to read the whole thing.
- Given the challenge in reading a very long text, wherever possible, I have inserted tables so that the content of the same text is also available as a easy reference.
- Wherever possible, with my best efforts, I have put up a label/ title against each bunch of श्लोक so that readers can contextualize the content for easier grasping/ focus. Though these labels may not be taken literally, I hope however that these help in wading through this long text with some element of ease.
Few aspects of caution
- विदुर नीति does not dwell into deep philosophy of the kind that one finds in the श्रीमद्भावद्गीता or the उपनिषद. It is a more practical day to day guide – the wisdom of which may be kept at the back of one’s mind while engaging with people/ situations.
- Given that this text is a few thousand years old, some aspects which may be relevant in that era (द्वापर युग) may not be relevant today. One may ignore these aspects rather than dwelling too much into such aspects and waste time.
- Best way to read this text is to grasp the key essence of the messages being conveyed here – and these tend to be eternal (meaning they were relevant earlier; there are relevant today and they will be relevant in the future too).
धृतराष्ट्र उवाच
संजयो विदुर प्राज्ञो गर्हयित्वा च मां गतः । अजातशत्रो: श्वो वाक्यं सभामध्ये स वक्ष्यति ।। ९।।
तस्याद्य कुरुवीरस्य न विज्ञातं वचो मया । तन्मे दहति गात्राणि तदकार्षीत् प्रजागरम् ।। १० ।।
जाग्रतो दह्यमानस्य श्रेयो यदनुपश्यसि । तद् ब्रूहि त्वं हि नस्तात धर्मार्थकुशलो ह्यसि ।। ११ ।।
यतः प्राप्तः संजयः पाण्डवेभ्यो न मे यथावन्मनसः प्रशान्तिः । सर्वेन्द्रियाण्यप्रकृतिं गतानि किं वक्ष्यतीत्येव मेऽद्य प्रचिन्ता ।। १२ ।।
धृतराष्ट्र said — O विदुर! बुद्धिमान् संजय had come here, and he left after giving me a mouthful. In the सभा (palace), he will convey the message of अजातशत्रु युधिष्ठिर. Since I have not been able to know the message of युधिष्ठिर today itself, my limbs are burning and this has kept me awake till now. O तात! I am awake till now since my worries are burning me. Please convey to me whatever is beneficial to me; since you are seen by all of us as proficient in the knowledge of धर्म and अर्थ. Ever since संजय has returned after meeting the पाण्डव, my mind is not at ease. All my इन्द्रिय are in distress. I am extremely worried about what words he will convey to all, tomorrow (at the palace).
विदुर उवाच
अभियुक्तं बलवता दुर्बलं हीनसाधनम् । हृतस्वं कामिनं चोरमाविशन्ति प्रजागरा: ।। १३ ।।
कच्चिदेतैर्महादोषैर्न स्पृष्टोऽसि नराधिप । कच्चिच्च परवित्तेषु गृध्यन् न परितप्यसे ।। १४ ।।
विदुर said – O राजन्! One who has got into a duel with a stronger person, one who has lost everything, one who is a कामी (full of desires) and those who live by stealing do not get sleep at right. O नरेन्द्र! By any chance, did you end up getting affected by any of these reasons? Have you got into any difficulty owing to getting attracted with the wealth of others?
(out of the four, two reasons – getting into a duel with a stronger person and those who live by stealing apply to the कौरव since पाण्डव are seen as stronger and besides, their kingdom was indeed stolen by the कौरव).
धृतराष्ट्र उवाच
श्रोतुमिच्छामि ते धर्म्यं परं नै:श्रेयसं वच: । अस्मिन् राजर्षिवंशे हि त्वमेक: प्राज्ञसम्मतः ॥ १५ ॥
धृतराष्ट्र said — O विदुर! I wish to listen to your words which are aligned to धर्म and beneficial to all; since in the entire family to राजर्षिs, you are the only one who is seen with respect by all wise people.
विदुर उवाच
(राजा लक्षणसम्पन्नस्त्रैलोक्यस्याधिपो भवेत् । प्रेष्यस्ते प्रेषितश्चैव धृतराष्ट्र युधिष्ठिर: ।।
विपरीततरश्च त्वं भागधेये न सम्मतः । अर्चिषां प्रक्षयाच्चैव धर्मात्मा धर्मकोविद: ।।
आनृशंस्यादनुक्रोशाद् धर्मात् सत्यात् पराक्रमात् । गुरुत्वात् त्वयि सम्प्रेक्ष्य बहून् क्लेशांस्तितिक्षते ।।
दुर्योधने सौबले च कर्णे दु:शासने तथा । एतेष्वैश्वर्यमाधाय कथं त्वं भूतिमिच्छसि ।।
विदुर said – O महाराज धृतराष्ट्र! King युधिष्ठिर is endowed with the highest character and has the capability to become स्वामी of all three लोक. He is however loyal to you and you have sent him to the forest. Even though you are a धर्मात्मा and aware of how धर्म works, owing to absence of vision in your eyes, you were unable to know his (युधिष्ठिर’s) worth; and owing to this, you have taken an extreme position towards him and have therefore not assented to granting his part of the kingdom (to him). युधिष्ठिर lacks cruelty, possesses दया (benevolence), aligned to धर्म, aligned to सत्य (truth) and is strong but above all, his mind always displays reverence towards you. Owing to these सद्गुण, he silently bore through all difficulties faced by him. How can you expect beneficial outcomes after handing over your kingdom to incapable people like दुर्योधन, शकुनि, कर्ण and दुःशासन?
Who is a पण्डित? (possibly to point towards character of युधिष्ठिर)
| Aware of one’s own स्वरूपActive (उद्योग) Has adequate बल to tolerate दुःख Performs धर्म at all times ‘Undertakes good कर्म Stays away from avoidable कर्म Is an आस्तिक Possesses श्रद्धा Not distracted by क्रोध, हर्ष, दर्प, ह्नी:, स्तम्भ and superiority complex Recognized after work is completed | Not disturbed by dualities of heat-cold, fear-favour, wealth-poverty Chooses adherence to पुरुषार्थ over chasing (fleeting) enjoyments Worldly conduct always aligns to धर्म & अर्थ Possess विवेक to choose work as per one’s बल Works as per one’s capabilities Doesn’t disregard any object as being below their dignity Grasps essence quickly even after listening for a long time |
| Does पुरुषार्थ as a duty (not driven by काम/ लोभ) Does not talk about or refer to any person needlessly unless opinion is sought expressly Does not desire objects that are unattainable Does not display sadness for lost objects Does not worry during difficulties Decides clearly before start of any action Does not pause in the middle of action Does not waste time Keeps mind always in control | Shows passion while doing best of actions Performs acts that lead to growth Does not find faults with people doing favourable actions Does not burst into joy when given respect Does not become sad when not given respect Whose mind is never perturbed Who is aware of truth behind all objects One who is aware of right way to conduct all actions |
| Knows the best course of action) among all Does not pause while conversing (in indecision, confusion, etc) Who possesses a unique way of speaking Capable in use of logic, is skilled | Can convey the essence of any शास्त्र speedily One whose wisdom always follows intellect, whose intellect always follows wisdom Whose conduct never crosses over the limits of self-discipline |
आत्मज्ञानं समारम्भस्तितिक्षा धर्मनित्यता । यमर्थान्नापकर्षन्ति स वै पण्डित उच्यते ।। )
निषेवते प्रशस्तानि निन्दितानि न सेवते । अनास्तिक: श्रद्दधान एतत् पण्डितलक्षणम् ॥ २६ ॥
क्रोधो हर्षश्च दर्पश्च ह्नी: स्तम्भो मान्यमानिता । यमर्थान्नापकर्षन्ति स वै पण्डित उच्यते ।। २७ ।।
यस्य कृत्यं न जानन्ति मन्त्रं वा मन्त्रितं परे । कृतमेवास्य जानन्ति स वै पण्डित उच्यते ।। १८।।
Only such a one is seen as a पण्डित who is aware of one’s own स्वरूप, is active (उद्योग), has adequate strength to tolerate (conditions of ) दुःख and one who never escapes responsibilities of one’s own पुरुषार्थ. The traits of a सद्गुण पण्डित is one who undertaks good कर्म and stays away from avoidable कर्म; as also one who is an आस्तिक (conviction in the wisdom of the वेद) and possesses श्रद्धा. Only such a one is known as a पण्डित whose adherence to one’s own पुरुषार्थ is not distracted by क्रोध (anger), हर्ष (chasing fleeting joys), दर्प (arrogance), ह्नी: (shame), स्तम्भ (insulting conduct) and possessing a superiority complex. Only such a one is known as a पण्डित who becomes recognized after such a one has completed the work (and delivered a satisfactory outcome) but not before such an act in terms of acts, counsel and opinions (of such a person).
(Note: Simply put, a person who delivers instead of one who carries any preconceived perceptions)
यस्य कृत्यं न विघ्नन्ति शीतमुष्णं भयं रतिः । समृद्धिरसमृद्धिर्वा स वै पण्डित उच्यते ॥ १९ ॥
यस्य संसारिणी प्रज्ञा धर्माथावनुवर्तते । कामादर्थं वृणीते य: स वै पण्डित उच्यते ।। २० ।।
यथाशक्ति चिकीर्षन्ति यथाशक्ति च कुर्वते । न किंचिदवमन्यन्ते नरा: पण्डितबुद्धयः ।। २९ ।।
Only such a one is known as a पण्डित who is not disturbed (or distracted) by presence of heat & cold, fear and favour, wealth or poverty. Only such a one is known as a पण्डित who chooses adherence to पुरुषार्थ over chasing (fleeting) enjoyments and whose worldly conduct always aligns to धर्म and अर्थ. Those who possess discriminating wisdom to choose to work as per one’s strength (capabilities) and also work (as per one’s capabilities) and do not disregard any object as being below their dignity.
क्षिप्रं विजानाति चिरं शृणोति विज्ञाय चार्थं भजते न कामात् ।
नासम्पृष्टो व्युपयुङ्के परार्थे तत् प्रज्ञानं प्रथमं पण्डितस्य ।। २२ ।।
नाप्राप्यमभिवाउ्छन्ति नष्टं नेच्छन्ति शोचितुम् । आपत्सु च न मुह्यन्ति नरा: पण्डितबुद्धयः ।। २३ ।।
निश्चित्य यः प्रक्रमते नान्तर्वसति कर्मण: । अवन्ध्यकालो वश्यात्मा स वै पण्डित उच्यते ।। २४।।
A key identifier of a पण्डित is who may listen on any topic for a long time but able the grasp its essence quickly; and once the essence is understood, gets immersed in one’s पुरुषार्थ as a duty instead of choosing such action driven by greed/ desire. Also, such a one does not talk about or refer to any person needlessly unless his opinion is sought expressly. Those whose intellect is like a पण्डित do not desire objects that are unattainable nor display sadness for objects that are lost and do not worry when they fall into difficult situations. Only such a one is known as a पण्डित who decide clearly or resolve before commencing any action, do not pause in the middle of the action, do not waste time and always keep their mind in control
आर्यकर्मणि रज्यन्ते भूतिकर्माणि कुर्वते । हितं च नाभ्यसूयन्ति पण्डिता भरतर्षभ ।। २५ ।।
न हृष्यत्यात्मसम्माने नावमानेन तृप्यते । गाङ्गो ह्रद इवाक्षोभ्यो यः स पण्डित उच्यते ।। २६ ।।
तत्त्वज्ञः सर्वभूतानां योगजः सर्वकर्मणाम् । उपायज्ञो मनुष्याणां नरः पण्डित उच्यते ।। २७ ।।
प्रवृत्तवाक् चित्रकथ ऊहवान् प्रतिभानवान् । आशु ग्रन्थस्य वक्ता च य: स पण्डित उच्यते ।। २८ ।।
O भरतर्षभ! Those who are a पण्डित show excitement in performing the highest type of actions, perform acts that lead to growth and do not find faults in people who are doing favourable actions. Such a one is known as a पण्डित who do not burst into joy when they are respected, get into unhappiness when disrespected and whose mind is never perturbed just as the heart of (river) गंगा. Such a one is known as a पण्डित who is aware of the reality (or truth) behind all objects of the world, one who is aware of the right manner of conduct of all actions and knows the ultimate or highest solution (or course of action) among all beings. Such a one is known as a पण्डित who does not pause while conversing (in indecision, confusion, etc), who possesses a unique way of speaking, is capable in use of logic, is skilled and is capable of conveying the essence of any scriptures in a speedy manner.
श्रुतं प्रज्ञानुगं यस्य प्रज्ञा चैव श्रुतानुगा । असम्भिन्नार्यमर्याद: पण्डिताख्यां लभेत स:॥ २९॥
Only such a one can be referred to as a पण्डित whose wisdom always follows intellect, whose intellect always follows wisdom and whose conduct never crosses over the limits that a disciplined person imposes on oneself.
Who is a मूढ? (possibly to point towards character of दुर्योधन)
| Displays arrogance without study Displays excessive longings despite being poor Seek wealth w/o hard work to earn such weath Abandons their own duties to perform the duties of others Behave inappropriately with friends Dislikes those deserve to be liked and likes those who deserve to be disliked Makes enemies of those stronger than him One who befriends an enemy Dislikes and even troubles one’s own friends Always gets into undesirable actions | Needlessly prolongs finishing one’s actions Always remains doubtful Delays even actions that can be completed quickly One who does not undertake पूजा of the दैवताs and श्राद्ध कर्म for the पितृ One who is unable to obtain a favourably inclined friend One who comes over even when not called Talks too much without being asked One who blindly follows people who are untrustworthy |
| One who assigns blame on others for mistakes/ errors committed by oneself Needlessly displays anger despite being incapable Clamours for undesirable objects either since one is unaware of one’s own बल (to acquire these) or that acquisition of such objects are against धर्म & अर्थ. | Gives advice to another person who is not qualified to receive (such an advice) One who does उपासना of शून्य (non-existence) Works under a miserly person |
अश्रुतश्च समुन्नद्धो दरिद्रश्च महामनाः । अर्थांश्चाकर्मणा प्रेप्सुर्मूढ इत्युच्यते बुधैः ॥ ३०॥
स्वमर्थं यः परित्यज्य परार्थमनुतिष्ठति । मिथ्या चरति मित्रार्थे यश्च मूढ: स उच्यते ।। ३१।।
अकामान् कामयति यः कामयानान् परित्यजेत् । बलवन्तं च यो द्वेष्टि तमाहुर्मूढचेतसम् ॥ ३२॥
The पण्डितs refer to those people as a मूढ who display arrogance without study, who display excessive longings despite being poor and who seek wealth without working hard to earn such weath. Those people are referred to as a मूढ who abandon their own duties to perform the duties of another and also behave inappropriately with friends. One who dislikes those deserve to be liked and likes those who deserve to be disliked and one who makes an enemy of one who is stronger than him, such a one is known as a person having inclinations of a मूढ़ person
अमित्रं कुरुते मित्रं मित्रं द्वेष्टि हिनस्ति च । कर्म चारभते दुष्टं तमाहुर्मूढचेतसम् ॥ ३३॥
संसारयति कृत्यानि सर्वत्र विचिकित्सते । चिरं करोति क्षिप्रार्थे स मूढो भरतर्षभ ।। ३४।।
श्राद्धं पितृभ्यो न ददाति दैवतानि न चार्चति । सुहृन्मित्रं न लभते तमाहुर्मूढचेतसम् ॥ ३५ ॥
अनाहूत: प्रविशति अपृष्टो बहु भाषते । अविश्वस्ते विश्वसिति मूढचेता नराधम: ।। ३६ ।।
One who befriends an enemy and dislikes and troubles one’s own friends and also, always engages in getting into undesirable actions, such a one is known as a person having inclinations of a मूढ़ person. O भरतर्षभ! A मूढ is one who needlessly prolongs (completion) of one’s actions, always remains doubtful and delays even actions that can be completed quickly. One who does not undertake पूजा of the दैवताs and श्राद्ध कर्म for the पितृ and also one who is unable to obtain a favourably inclined friend is understood as one possessing the mind of a मूढ. One having the mind of a मूढ is an lowly person who enters (comes over) even when not called, talks too much without being asked and one who blindly follows people who are untrustworthy (meaning, such a one is gullible).
परं क्षिपति दोषेण वर्तमान: स्वयं तथा । यश्च क्रुध्यत्यनीशान: स च मूढतमो नर: ।। ३७ ।।
आत्मनो बलमज्ञाय धर्मार्थपरिवर्जितम् । अलभ्यमिच्छन् नैष्कर्म्यान्मूढबुद्धिरिहोच्यते ।। ३८।।
अशिष्यं शास्ति यो राजन् यश्च शून्यमुपासते* । कदर्यं भजते यश्च तमाहुर्मूढचेतसम् ।। ३९ ।।
One who assigns blame on others for mistakes/ errors committed by oneself and needlessly displays anger despite being incapable oneself is a high-level मूढ. One’s बुद्धि is expressed as that of a मूढ who clamours for objects that must not be desired either since one is unaware of one’s own strength or that acquisition of such objects are against धर्म and अर्थ. O राजन्! One who gives advice to another person who is not qualified to receive (such an advice), one who does उपासना of शून्य (non-existence) and who takes protection of (or works under) a miserly person is said to be one whose mind is मूढ.
General advice (to make धृतराष्ट्र realize that his actions are not wise)
अर्थं महान्तमासाद्य विद्यामैश्वर्यमेव वा । विचरत्यसमुन्नद्धो य: स पण्डित उच्यते ।। ४० ।।
एक: सम्पन्नमश्नाति वस्ते वासश्च शोभनम् । योऽसंविभज्य भृत्येभ्यः को नृशंसतरस्ततः ।। ४१ ।।
एक: पापानि कुरुते फलं भुङ्के महाजनः । भोक्तारो विप्रमुच्यन्ते कर्ता दोषेण लिप्यते ।। ४२ ।।
एकं हन्यान्न वा हन्यादिषुर्मुक्तो धनुष्मता । बुद्धिर्बुद्धिमतोत्सृष्टा हन्याद् राष्ट्रं सराजकम् ॥ ४३ ॥
Such a one is known as a पण्डित who does not become arrogant despite having acquired a lot of wealth, wisdom and prosperity. Who may be seen as more cruel than one eats good quality food and wears good clothes for oneself alone but does not take distribute these to those who are fully dependent on such a one? A person may earn riches doing पापकर्म and many others may live their lives using such wealth but while those who live by such wealth do not incur the blame of पापकर्म, it is only the one who undertakes पापकर्म alone takes the blame (for such a कर्म). While the arrow released by a warrior may or may not kill anyone, however, the wisdom conveyed by a wise person employed by a king has the potential of destroying the entire kingdom.
Creative use of numbers to convey wisdom (so that this can be remembered easily)
एकया द्वे विनिश्चित्य त्रींश्चतुर्भिर्वशे कुरु । पण्च जित्वा विदित्वा षट् सप्त हित्वा सुखी भव ।। ४४।।
Using one, resolve the two, take control three by taking help of four. Winning over the five, leaning the use of six traits, keep away from seven and become happy.
| Use | one | (बुद्धि) |
| to resolve | two | (duties and non-duties) |
| Control | three | (friend, enemy and indifferent) |
| With help of | four | (साम – reconciliation, दान – magnanimity, भेद – creating differences, दण्ड – punishment) |
| Winning over | Five | (इन्द्रिय viz eyes, ears, nose, tongue and skin) |
| Knowing | Six | (सन्धि – conciliation, विग्रह – enmity, यान – withdraw, आसन – taking access to throne, द्वैधीभाव – creating split state of mind and समाश्रयरूप – seeking protection) |
| Leaving | Seven | (स्त्री – woman, जूआ – gambling, मृगया – hunting, मद्य – alcohol, कठोर वचन – strong language, दण्डकी कठोरता – excessive punishment and अन्यायसे धनोपार्जन – acquiring money using illegal means) |
Ideas expressed using numbers
| IDEAS LINKED TO ONE |
| Poison kills only one Weapon kills only one Entire kingdom and people perish when State secrets become public Never eat excellent food alone Never decide on any matter alone Never walk alone on any road Never remain awake alone when others around you are sleeping Single boat only way to cross sea सत्यं is the only way to crossover to स्वर्ग Only one दोष of one who displays क्षमा – people think such a one is not capable |
एकं विषरसो हन्ति शस्त्रेणैकश्च वध्यते । सराष्ट्रं सप्रजं हन्ति राजानं मन्त्रविप्लवः ।। ४५ ।।
एक: स्वादु न भुज्जीत एकश्चार्थान् न चिन्तयेत् । एको न गच्छेदध्वानं नैक: सुप्तेषु जागृयात् ।। ४६ ।।
एकमेवाद्वितीयं तद् यद् राजन् नावबुध्यसे । सत्यं स्वर्गस्य सोपानं पारावारस्य नौरिव ।। ४७ ।।
Poison kills only one and even a weapon kills only one but when secrets of the State become public, then both the kingdom and its citizens can perish fully. Never eat excellent food alone, never decide on any matter alone, never walk alone on any road and when everyone (around you) are sleeping, do not remain awake alone. O राजन्! Just as use of a boat is the only means to cross the sea, aligning to सत्यं (truth) is the only means to cross over to स्वर्ग; there is no other but you are unable to understand this.
How क्षमा is the highest value?
एक: क्षमावतां दोषो द्वितीयो नोपपद्यते । यदेनं क्षमया युक्तमशक्तं मन्यते जनः ॥ ४८॥
सोऽस्य दोषो न मन्तव्यः क्षमा हि परमं बलम् । क्षमा गुणो ह्यशक्तानां शक्तानां भूषणं क्षमा ।। ४९ ।।
क्षमा वशीकृतिर्लोके क्षमया किं न साध्यते । शान्तिखड्ग: करे यस्य किं करिष्यति दुर्जनः ।। ५० ।।
There is only one दोष that is assigned to a person who has a forgiving disposition; there is no possibility of another. And that दोष is that people tend to regard such a person as incapable. However, this must not be seen as a दोष of a forgiving person but must be seen as their strength. क्षमा is a positive trait among incapable people but is a jewel among capable ones. In this world, क्षमा may be seen as an expression of subjugation. In fact, what cannot be attained by क्षमा? One who holds a sword in the form of peace & tranquility, what can a cruel person do against such a person?
अतृणे पतितो वह्निः स्वयमेवोपशाम्यति । अक्षमावान् परं दोषैरात्मानं चैव योजयेत् ।। ५१ ।।
एको धर्म: परं श्रेय: क्षमैका शान्तिरुत्तमा । विद्यैका परमा तृप्तिरहिंसैका सुखावहा ।। ५२।।
When a spark of fire lands on a ground that has no grass, the spark extinguishes itself automatically. However, a person who does not possess क्षमा not only acquires दोष but also makes the other people too acquire दोष. It is only धर्म that is the highest enabler of overall good for all and क्षमा is the only highest solution for शान्ति. It is only wisdom that gives the highest contentment and it is only अहिंसा that enables happiness.
Ideas relating to two
| IDEAS RELATING TO TWO |
| Earth consumes king who does fight enemies and a ब्राह्मण who does not help (or serve) others Special benefits of two qualities – Not speaking harsh words and not giving respect to cruel people Gullible people – Those women who get attracted to a man who is liked by another woman; as also those men who praise another man because someone else praises such a person People who dry up their own selves – One who desires an expensive object despite being poor and one who displays anger despite being incapable Two who act opposite to their state – गृहस्थ who do not undertake कर्म and संन्यासीs immersed in कर्म Qualified to attain स्वर्ग – Resorting to क्षमा despite being strong and giving दान despite being poor. Ways to misuse wealth – Giving wealth to an अपात्र (who does not deserve) and not giving to a सत्पात्र (deserving one). Who must be drowned in water – One who does not do दान despite being wealthy and one who is unable to tolerate misery when poor Who attains ऊर्ध्वगति – a संन्यासी aligned to योग and a warrior who gets killed while fighting the enemy in a battle. |
द्वाविमौ ग्रसते भूमि: सर्पो बिलशयानिव । राजानं चाविरोद्धारं ब्राह्मणं चाप्रवासिनम् ।। ५३ ।।
द्वे कर्मणी नर: कुर्वन्नस्मिँल्लोके विरोचते । अब्रुवन् परुषं किंचिदसतोऽनर्चयंस्तथा ।। ५४ ।।
द्वाविमौ पुरुषव्याघ्र परप्रत्ययकारिणौ। स्त्रिय: कामितकामिन्यो लोक: पूजितपूजक: ॥ दप॥
द्वाविमौ कण्टकौ तीक्ष्णौ शरीरपरिशोषिणौ । यश्चाधनः कामयते यश्च कुप्यत्यनीश्वरः ॥ ५६ ॥
Just as a snake eats away all beings living inside a landhole (or a pit), in the same way, this Earth consumes a king who does not fight against enemies or a ब्राह्मण who does not help (or serve) others. Not speaking harsh words and not giving respect to cruel people – person displaying these two qualities will earn special benefits (from such conduct). Those women who get attracted to a man who is liked by another woman; as also those men who praise another man because someone else praises such a person – both these types of people are gullible (meaning they tend to live life based on belief of others). One who desires an expensive object despite being poor and one who displays anger despite being incapable – both these types of people may be seen as sharp thorns whose actions dry up their own bodies (and minds).
द्वावेव न विराजेते विपरीतेन कर्मणा । गृहस्थश्च निरारम्भ: कार्यवांश्चैव भिक्षुक: ।। ५७ ।।
द्वाविमौ पुरुषौ राजन् स्वर्गस्योपरि तिष्ठतः । प्रभुश्च क्षमया युक्तो दरिद्रश्च प्रदानवान् ॥ ५८॥
न्यायागतस्य द्रव्यस्य बोद्धव्यौ द्वावतिक्रमौ । अपात्रे प्रतिपत्तिश्च पात्रे चाप्रतिपादनम् ॥ ५९ ॥
द्वावम्भसि निवेष्टव्यौ गले बद्ध्वा दृढां शिलाम् । धनवन्तमदातारं दरिद्रं चातपस्विनम् ।। ६० ।।
द्वाविमौ पुरुषव्याघ्र सूर्यमण्डलभेदिनौ । परिव्राड् योगयुक्तश्च रणे चाभिमुखो हतः ।। ६१।।
There are only two who undertake कर्म that is opposed to their own state – those गृहस्थ who do not undertake कर्म and those संन्यासीs who are immersed in कर्म. O राजन्! Two types of people are qualified to attain स्वर्ग – resorting to क्षमा despite being strong and giving दान (charity) despite being poor. Whatever wealth is earned using legitimate means, there are only two ways such wealth can be misused – giving such wealth to an अपात्र (one who does not deserve such wealth) and not giving wealth to a सत्पात्र (one deserving of such a charity). One who does not do दान despite being wealthy and one who does not tolerate misery when poor – a stone must be strung on the necks of both such types of people and they must be drowned in water. These two types of people will tear through सूर्यमण्डल and attain an ऊर्ध्वगति (or higher realm,. that lies beyond सूर्यमण्डल) – a संन्यासी who is aligned to योग and a warrior who gets killed while fighting the enemy in a battle.
Ideas relating to three
| IDEAS RELATING TO THREE |
| For success in any endeavour, the wise ones who are a वेदवेत्ता refer to three types of ways – Superior, middling and inferior Superior, middling and inferior – are three types of people; and depending on suitability, these three must be engaged with three types of कर्म only Three are not qualified to keep wealth – wife, son (or child) and servant – whatever is earned by these three belong to the one under whom these three are aligned to Acts that will reduce आयु, धर्म and यश – Stealing wealth of others, having sex with another’s wife and abandoning one’s own close friend Three doors to नरक – काम (desires), क्रोध (anger) and लोभ (greed) Getting a release from enemy’s cruelties equal to these three – To be granted a boon, gaining of a kingdom and birth of a पुत्र Never allow these to get into any difficulty – भक्त, a सेवक or whosoever expresses “I am yours” |
त्रयो न्याया मनुष्याणां श्रूयन्ते भरतर्षभ । कनीयान् मध्यम: श्रेष्ठ इति वेदविदो विदु: ॥ ६२॥
त्रिविधा: पुरुषा राजन्नुत्तमाधममध्यमा: । नियोजयेद् यथावत् तांस्त्रिविधेष्वेव कर्मसु ।। ६३ ।।
त्रय एवाधना राजन् भार्या दासस्तथा सुतः । यत् ते समधिगच्छन्ति यस्य ते तस्य तद् धनम् ।। ६४।।
O भरतर्षभ! For success in any endeavour, the wise ones who are a वेदवेत्ता (knowers of वेद) refer to three types of ways – (and these are categorized as) Superior, middling and inferior. O राजन्! Superior, middling and inferior – are three types of people; and depending on suitability, these three must be engaged with three types of कर्म only. O राजन्! Three are not qualified to keep wealth – wife, son (or child) and servant – whatever is earned by these three belong to the one under whom these three are aligned to.
Note: Women not allowed to keep wealth may sound unusual in today’s context. The thinking in that era is that wife is dependent on the husband; so also, a child and a servant – all three are inseparable from the person on whom they are dependent on. So, any property, if owned by these three, also belong to the person on whom all three are dependent. Having said that, there is a separate idea of स्त्रीधन which is essentially money given to the daughter during marriage and no one else can have access to स्त्रीधन other than her (this is of course not mentioned here). Modern society of course operates on the idea of individuality and therefore individual property ownership is the reality – and maybe for कलियुग where trust is low, this may be more appropriate than the situation in the earlier era
हरणं च परस्वानां परदाराभिमर्शनम् । सुहृदश्च परित्यागस्त्र्यो दोषा: क्षयावहाः ।। ६५।।
त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः । काम: क्रोधस्तथा लोभस्तस्मादेतत् त्रयं त्यजेत् ।। ६६ ।।
वरप्रदानं राज्यं च पुत्रजन्म च भारत । शत्रोश्च मोक्षणं कृच्छात् त्रीणि चैकं च तत्समम् ।। ६७ ।।
भक्तं च भजमानं च तवास्मीति च वादिनम् । त्रीनेतांशछरणं प्राप्तान् विषमेऽपि न संत्यजेत् ।। ६८ ।।
Stealing wealth of others, having intercourse with women married to someone else and abandoning one’s own close friend – these three दोष will lead to reduction/ fall (of age, धर्म and fame). There are three doors to नरक which contribute to destruction of one’s आत्मा – काम (desires), क्रोध (anger) and लोभ (greed). This is why one must abandon these three. O भारत! To be granted a boon, gaining of a kingdom and birth of a पुत्र (sometimes son, sometimes child) – these three on one side and getting a release from the cruelties of an enemy on the other side – the former three are equal to the latter one. Whosoever is fully dedicated to you (भक्त), a servant or whosoever expresses openly “I am yours”, one must never allow these three who are under one’s protection to get into any difficulty
Ideas relating to four
| IDEAS RELATING TO FOUR |
| Avoid secret discussions with – those whose बुद्धि is low, who delay actions (दीर्घसूत्री), one who is hasty and one who praises needlessly One in गृहस्थधर्म must house these – family elder, one from a good family but going through personal crisis, a close friend facing loss of wealth and a sister with no progeny These give results quickly – संकल्प of the देवताs, influence of the wise, the humility of scholars and destruction of those engaging in पापकर्म Conduct of four कर्म removes fear but improper conduct enhances fear – doing अग्निहोत्र, keeping मौन, doing स्वाध्याय and doing यज्ञ – all these must be done with respect |
चत्वारि राज्ञा तु महाबलेन वर्ज्यान्याहुः पण्डितस्तानि विद्यात् ।
अल्पप्रज्ञै: सह मन्त्रं न कुर्या-न्न दीर्घसूत्रैरभसैश्चारणैश्च ॥ ६९ ॥
One must not engage in secretive discussions with these four – those whose बुद्धि is low, who delay actions (दीर्घसूत्री), one who is hasty and one who praises needlessly. These four are described as the ones who must be abandoned by a king. A smart person must identify such people (living around the person).
चत्वारि ते तात गृहे वसन्तु श्रियाभिजुष्टस्य गृहस्थधर्मे ।
वृद्धो ज्ञातिरवसन्न: कुलीनः सदा दरिद्रो भगिनी चानपत्या ।। ७० ।।
O तात! For one like you who is established in गृहस्थधर्म and possessing high amount of wealth must always have four kinds of people in their homes – an elderly person from the family, person from a good family who is going through a personal crisis, a close friend who is facing loss of wealth and a sister who has no progeny.
चत्वार्याह महाराज साद्यस्कानि बृहस्पतिः । पृच्छते त्रिदशेन्द्राय तानीमानि निबोध मे ।। ७१।।
देवतानां च संकल्पमनुभावं च धीमताम् । विनयं कृतविद्यानां विनाशं पापकर्मणाम् ।। ७२।।
चत्वारि कर्माण्यभयंकराणि भयं प्रयच्छन्त्ययथाकृतानि । मानाग्निहोत्रमुत मानमौनं मानेनाधीतमुत मानयज्ञः।। ७३ ।।
O महाराज! Do listen from me what बृहस्पति replied to इन्द्र when he raised a question about the four which give results immediately. These are – संकल्प of the देवताs, impact of the wise ones, the humble-ness of the scholars and destruction of those engaging in पापकर्म. (Performance of ) four कर्म remove fear; but if not undertaken properly, will lead to fear. These are – doing अग्निहोत्र with respect, keeping मौन (silence) with respect, doing स्वाध्याय (self-study of the वेद) with respect and undertaking यज्ञ with respect.
Ideas of five
| IDEAS RELATING TO FIVE |
| अग्निs to be served with full efforts – father, mother, अग्नि, आत्मा and गुरुपूजा of these gives high fame – देवता, पितर, मनुष्य, संन्यासी and अतिथि These follow everywhere – friends, enemies, indifferent, those who protect & those whom we protectLeakage in any one of these destroys intellect – five ज्ञानेन्द्रिय |
पण्चाग्नयो मनुष्येण परिचर्या: प्रयत्नतः । पिता माताग्निरात्मा च गुरुश्च भरतर्षभ ।। ७४ ।।
पण्चैव पूजयँल्लोके यशः प्राप्नोति केवलम् । देवान् पितॄ् मनुष्यांश्च भिक्षूनतिथिपण्चमान् ।। ७५ ।।
पण्च त्वानुगमिष्यन्ति यत्र यत्र गमिष्यसि । मित्राण्यमित्रा मध्यस्था उपजीव्योपजीविनः ॥ ७६ ॥
पण्चेन्द्रियस्य मर्त्यस्यच्छिद्रं चेदेकमिन्द्रियम् । ततोऽस्य स्रवति प्रज्ञा दृते: पात्रादिवोदकम् ॥ ७७ ॥
O भरतश्रेष्ठ! These five अग्निs must be served with complete involvement – father, mother, अग्नि, आत्मा and गुरु. Those people who do पूजा of these five attain pure fame – देवता, पितर (ancestors), मनुष्य (fellow human beings), संन्यासी and अतिथि (ब्राह्मण guests). O राजन्! Wherever one goes, these five will always follow – friends, enemies, indifferent ones, those who protect and those to whom we protect. If out of any five ज्ञानेन्द्रियs, even one of them develops a leakage (or दोष), when this happens, one’s intellect also keeps slipping away just as a small leakage can drain away the water from a pot.
Ideas of six
| IDEAS RELATING TO SIX |
| Keep away from these दुर्गुण – (excessive) sleep, lethargy, fear, anger, laziness and procrastination Keep away from these – an आचार्य who does not give उपदेश, a king incapable of giving protection, wife having harsh speech, caretakers of animals who wish to live in a village and barbers who wish to stay in a forest Never abandon these – सत्य, दान, अनालस्यम् (lack of laziness), अनसूया (jealousy), क्षमा & धृति These give joy – acquisition of wealth, being healthy, having a aligned wife, having a wife who has sweet speech, having children who are aligned to your interest and having knowledge of means to acquire wealth Six enemies of the mind – (काम – longings, क्रोध – anger, लोभ – greed, मोह – infactuations, मद – being inebriated and मात्सर्य – envy or jealousy) Six people earn from these six – a thief from a careless person, a doctor from a diseased person, lustful women from lustful men, पुरोहित from यजमान (people who seek do a यज्ञ), king from quarrelsome people and smart people from the foolish. These six get destroyed if not taking care of for just a मुहूर्त – cows, work, farming, wife, knowledge and company of शूद्र Six favours that are forgotten – favour of an आचार्य by a student who finished his studies, favour of the mother by a son who got married, favour of a wife by a man who satisfied his sexual urges, favour of a helpful person after the work is finished, favour of a boat by a man who crossed over a difficult river path and favour of a doctor by a patient who got fully treated These give joy in मनुष्यलोक – remaining disease-free, being debt-free, not living in an unfamiliar land, having company of good people, being in a vocation that gives wealth and living without any fear. These give sadness in मनुष्यलोक – those who are jealous, those who hate (others), those who are not content, those who are angry, those who are always in a state of doubt and those who are dependent on goodwill (or good fate) of others |
षड् दोषा: पुरुषेणेह हातव्या भूतिमिच्छता । निद्रा तन्द्रा भयं क्रोध आलस्यं दीर्घसूत्रता ॥ ७८॥
षडिमान् पुरुषो जह्याद् भिन्नां नावमिवार्णवे । अप्रवक्तारमाचार्यमनधीयानमृत्विजम् ॥ ७९ ॥
अरक्षितारं राजानं भार्यां चाप्रियवादिनीम् । ग्रामकामं च गोपालं वनकामं च नापितम् ।। ८० ।।
Those who seek prosperity or growth will need to keep away from or abandon six दुर्गुण – (excessive) sleep, lethargy, fear, anger, laziness and procrastination. Stay away from these six – an आचार्य who does not give उपदेश, a king who is incapable of giving protection, wife who speaks harshly, caretakers of animals who wish to live in a village* and barbers who wish to stay in a forest – just as one abandons a ship (boat) that has developed holes at the bottom
*since rearing of animals involves taking animals to grasslands or forests, such people are expected to stay outside the village but if they stay inside the village, large herds of animals moving within the village may cause chaos, discomfort, injury, etc to people within the village.
षडेव तु गुणा: पुंसा न हातव्या: कदाचन । सत्यं दानमनालस्यमनसूया क्षमा धृति: ॥ ८१ ॥
अर्थागमो नित्यमरोगिता च प्रिया च भार्या प्रियवादिनी च । वश्यश्च पुत्रोऽर्थकरी च विद्या षड् जीवलोकस्य सुखानि राजन् ॥ ८२॥
षण्णामात्मनि नित्यानामैश्वर्यं योऽधिगच्छति । न स पापै: कुतोऽनर्थैर्युज्यते विजितेन्द्रियः ॥ ८३ ॥
A person must never abandon these six – सत्य (truth), दान (charity), अनालस्यम् (lack of laziness or ever-active), अनसूया (jealous disposition), क्षमा (being forgiving) and धृति (being courageous). O राजन्! These six contribute to joy in all beings – acquisition of wealth, being healthy (or disease-free), having a aligned wife, having a wife who has sweet speech, having children who are aligned to your interest and having knowledge of means to acquire wealth. One who is able to control the six enemies who live within one’s own mind (काम – longings, क्रोध – anger, लोभ – greed, मोह – infactuations, मद – being inebriated and मात्सर्य – envy or jealousy), such is controlled one is never involved with पाप – what then to speak about getting enmeshed with the (negative) outcomes of such an association?
षडिमे षट्सु जीवन्ति सप्तमो नोपलभ्यते । चौरा: प्रमत्ते जीवन्ति व्याधितेषु चिकित्सकाः ॥ ८४।।
प्रमदा: कामयानेषु यजमानेषु याजकाः । राजा विवदमानेषु नित्यं मूर्खेषु पण्डिता: ॥ ८५ ॥
षडिमानि विनश्यन्ति मुहूर्तमनवेक्षणात् । गाव: सेवा कृषिर्भाया विद्या वृषलसंगति: ।। ८६ ।।
These six types of people obtain their living from six – there is no seventh source. A thief from a careless person, a doctor from a diseased person, lustful women from lustful men, पुरोहित from यजमान (people who seek do a यज्ञ), king from quarrelsome people and smart people from the foolish. These six get destroyed if not taking care of for just a मुहूर्त* – cows, work, farming, wife, knowledge and company of शूद्र
*Note: All these are responsibiities that must be discharged with alertness. If neglected, these will get destroyed.
षडेते ह्यवमन्यन्ते नित्यं पूर्वोपकारिणम् । आचार्यं शिक्षिता: शिष्या: कृतदाराश्च मातरम् ॥ ८७ ॥
नारीं विगतकामास्तु कृतार्थाश्च प्रयोजकम् । नावं निस्तीर्णकान्तारा आतुपराश्च चिकित्सकम् ॥ ८८॥
People do not respect the favours of these six that they have availed in the past – favour of an आचार्य by a student who finished his studies, favour of the mother by a son who got married, favour of a wife by a man who satisfied his sexual urges, favour of a helpful person after the work is finished, favour of a boat by a man who crossed over a difficult river path and favour of a doctor by a patient who got fully treated.
आरोग्यमानृण्यमविप्रवास: सद्भिर्मनुष्यै: सह सम्प्रयोगः । स्वप्रत्यया वृत्तिरभीतवास: षड् जीवलोकस्य सुखानि राजन् ॥ ८९॥
ईर्षी घृणी नसंतुष्ट: क्रोधनो नित्यशङ्कित: । परभाग्योपजीवी च षडेते नित्यदु:खिता: ।। ९० ।।
O राजन्! These six are said to give happiness in the लोक where मनुष्यs live – remaining disease-free, being debt-free, not living in an unfamiliar land, having company of good people, being in a vocation that gives wealth and living without any fear. People afflicted by these six are always unhappy – those who are jealous, those who hate (others), those who are not content, those who are angry, those who are always in a state of doubt and those who are dependent on goodwill (or good fate) of others.
Ideas of seven
| IDEAS RELATING TO SEVEN |
| King must abandon these – attachment to women, gambling, hunting, addiction to alcohol, harsh expression and giving excessive punishment |
सप्त दोषा: सदा राज्ञा हातव्या व्यसनोदयाः । प्रायशो यैर्विनश्यन्ति कृतमूला अपीश्वराः ।।९१।।
स्त्रियोऽक्षा मृगया पानं वाक्पारुष्यं च पठ्चमम् । महच्च दण्डपारुष्यमर्थदूषणमेव च ।। ९२ ।।
A king must always get rid of these seven – attachment to women, gambling, hunting, addiction to alcohol, harsh expression and giving excessive punishment. Courting these, even the best of kings get destroyed.
Ideas of eight
| IDEAS RELATING TO EIGHT |
| Signals of a person entering destruction – one who hates ब्राह्मण, one who triggers hatred towards them, one who steals wealth of ब्राह्मण, one who seeks to kill them, one who gets joy in abusing ब्राह्मण, one who does not want to hear praise of a ब्राह्मण, one who does not remember them while performing ritual activities (यज्ञयाग) and finding faults with them when they seek help Essence of happiness – mixing with friends, one who earns excessive riches, embrace of a son (or a child), engaging in sexual activity, seeing growth of someone from one’s own circle, gaining or securing a special object and finally, respect of public Traits that raise one’s fame – intellect (बुद्धि), gentlemanliness, control over ones इन्द्रिय, knowledge of शास्त्र, power or courage, limited speaking, giving charity as per one’s capability and कृतज्ञता |
अष्टौ पूर्वनिमित्तानि नरस्य विनशिष्यतः । ब्राह्मणान् प्रथमं द्वेष्टि ब्राह्मणैश्च विरुध्यते ।। ९३ ।।
ब्राह्मणस्वानि चादत्ते ब्राह्मणांश्च जिघांसति । रमते निन्दया चैषां प्रशंसां नाभिनन्दति ।। ९४ ।।
नैनान् स्मरति कृत्येषु याचितश्चाभ्यसूयति । एतान् दोषान् नर: प्राज्ञो बुध्येद् बुद्ध्वा विसर्जयेत् ॥ ९५ ॥
These are the eight signals of a person entering the mouth of destruction – one who hates ब्राह्मण, one who triggers hatred towards them, one who steals wealth of ब्राह्मण, one who seeks to kill them, one who gets joy in abusing ब्राह्मण, one who does not want to hear praise of a ब्राह्मण, one who does not remember them while performing ritual activities (यज्ञयाग) and finding faults with them when they seek help. A wise one must know that all these are दोष and knowing this, one must keep away from such a conduct.
अष्टाविमानि हर्षस्य नवनीतानि भारत । वर्तमानानि दृश्यन्ते तान्येव स्वसुखान्यपि ।। ९६ ।।
समागमश्च सखिभिर्महांश्चैव धनागम: । पुत्रेण च परिष्वङ्ग: संनिपातश्च मैथुने ।। ९७ ।।
समये च प्रियालापः स्वयूथ्येषु समुन्नतिः । अभिप्रेतस्य लाभश्च पूजा च जनसंसदि ।। ९८ ।।
O भारत! These eight may be understood as the essence of happiness and may also be seen as drivers (or devices) of happiness in one’s normal life – mixing with friends, one who earns excessive riches, embrace of a son (or a child), engaging in sexual activity, seeing growth of someone from one’s own circle, gaining or securing a special object and finally, respect of public.
अष्टौ गुणा: पुरुषं दीपयन्ति प्रज्ञा च कौल्यं च दम: श्रुतं च ।
पराक्रमश्चाबहुभाषिता च दानं यथाशक्ति कृतज्ञता च ॥ ९९ ॥
These eight traits cause rise in fame of the person (who possesses these) – intellect (बुद्धि), gentlemanliness, control over ones इन्द्रिय, knowledge of शास्त्र, power or courage, limited speaking, giving charity as per one’s capability and कृतज्ञता (one who values favours done by all whose help one may have received).
Idea of nine & ten
| IDEAS RELATING TO NINE |
| Who is a ज्ञानी? One who knows that आत्मा lives in a body which has नवद्वार (two eyes, two ears, two nostrils, mouth, a generative organ and anus), with three pillars (त्रिगुण viz सत्व, रजस् & तमस्), five witnesses (ज्ञानेन्द्रिय – eyes, ears, nose, tongue and skin). Types who do not know reality of धर्म – one who is always intoxicated, one who is not careful, one who is mentally ill, one who remains tired, one who is angry, one who is always hungry, one who is always in a hurry, one who is greedy, one who is fearful and one who is full of desires |
नवद्वारमिदं वेश्म त्रिस्थूणं पण्चसाक्षिकम् । क्षेत्रज्ञाधिष्ठितं विद्वान् यो वेद स पर: कवि: ॥ २०० ॥
Who is a great ज्ञानी? A wise one who knows truly, the reality of the nine doors (two eyes, two ears, two nostrils, mouth, a generative organ and anus), three pillars (त्रिगुण viz सत्व, रजस् & तमस्), five witnesses (ज्ञानेन्द्रिय – eyes, ears, nose, tongue and skin) all of which reside in this house of one’s शरीर within which also resides the आत्मा, is a great ज्ञानी.
दश धर्मं न जानन्ति धृतराष्ट्र निबोध तान् । मत्तः प्रमत्त उन्मत्तः श्रान्तः क्रुद्धो बुभुक्षितः ॥ २०२ ॥
त्वरमाणश्च लुब्धश्च भीतः कामी च ते दश । तस्मादेतेषु सर्वेषु न प्रसज्जेत पण्डितः ।। २०२ ।।
O महाराज धृतराष्ट्र! There are ten types of people who do not know the reality (or meaning) of धर्म – one who is always intoxicated, one who is not careful, one who is mentally ill, one who remains tired, one who is angry, one who is always hungry, one who is always in a hurry, one who is greedy, one who is fearful and one who is full of desires. And this is why the wise persons do not engage themselves with such people.
CHARACTERISTICS OF A KING
(Here comes to story of advice of प्रह्लाद, the असुर king, along with सुधन्वा to his son – this is not included here)
(Key summary of the story is that in a dispute of the son with a ब्राह्मण, the father प्रह्लाद chose truth instead of supporting his own son – विदुर is asking धृराष्ट्र to also do the same thing)
| King type | Values/ Traits |
| King who is seen as an inspiration | A king who abandons काम and क्रोध and always gives charity to deserving persons, is a scholar, well-versed in शास्त्र and is quick to discharge one’s duties |
| King who attracts prosperity | One who is able to develop trust among people, one who discharges punishment only after an act of illegality is proven, one who is aware of idea of minimal punishment as well as how to use क्षमा effectively |
| King who is courageous | One who never makes fun of those who are weak, who is always alert and engages with the enemy in a wise manner, avoids engages in war (or enmity) with those who are more powerful and also displays courage when the time comes |
| King who has conquered the enemy | The ace stalwart who does not become unhappy when faced with a crisis but instead take recourse to action with due care and also tolerates unhappiness when this cannot be avoided |
| King who keeps away from these is happy | Leaving one’s own house and wandering elsewhere without any purpose, engagement with those indulging in पापकर्म, engaging in sexual dalliances with other women, hypocrisy, theft, backbiting and remaining intoxicated |
| King who is praised from all sides | Does not commence any action relating to धर्म, अर्थ and काम that is triggered by anger, speaks appropriately about any topic only when asked, does not engage in arguments/ fights with friends, does not get angry when respect is not accorded, never loses his ability to think rationally, does not look to find faults in others, possesses a benevolent disposition towards all, does not oppose (or talk over) even a weak person, does not speak above other people when arguments break out and accepts the situation. |
| King loved by all | One who never wears an arrogant expression, never indulges in self-praise about one’s own courage, never uses harsh language even when experiencing disappointment-filled anger inside |
| King who is the highest आर्य | One who should not lit up enmity (again) when a situation of temporary peace is ongoing, one who does not display excessive pride, one who does not display expression of looking down (upon others), does not indulge in any short-cut activity using the excuse “I am in a difficult situation” |
| King displaying good conduct | One who does not display joy when experiencing happiness, does not display joy when some other person is unhappy and does not express regret after doing an act of charity, |
| King who lords over all around him | King who is aware of conduct of all people in the country, who is aware of the reality behind the धर्म followed by each जाति as well as its practice in specific situations, such a one knows the conduct of the highest as well as the lowest in that country |
| Who is the greatest? | Who abandons arrogance, infactuation, envy, conduct of पापकर्म, anti-national acts, back-biting, enmity with people and arguments with drunk, mentally ill and badly-behaved people. |
| Who the देवताs favour? | Those who daily undertakes acts which are undertaken daily viz दान, होम, देवपूजन, मांगलिक कर्म, प्रायश्चित्त and various type of लौकिक आचार (day-to-day customs) |
| King who is wise | King who marries another of similar stature, has friendship, engagement and talks with those of similar stature, one who avoids people who need to be avoided and always respects those whose values are much better than him. |
| King can avoid negative situations by | Distributing food to the satisfaction of all people who are dependent on him while himself eating limited quantity, one who does a lot of work but whose sleep remains limited and one who grants wealth even to a person who is not one’s own friend |
| King who is always successful | One who is capable of working as per one’s own interest and even while working against the interest of others, no one is able to detect such a conduct, one who never reveals his inclinations to anyone |
| King who attains highest fame | A person who is always eager to live in peace with all beings, one who speaks the truth, one who has a mild disposition, one who respects others and has a pure conscience |
अत्रैवोदाहरन्तीममितिहासं पुरातनम् । पुत्रार्थमसुरेन्द्रेण गीतं चैव सुधन्वना ।। २०३ ।।
यः काममन्यू प्रजहाति राजा पात्रे प्रतिष्ठापयते धनं च । विशेषविच्छुतवान् क्षिप्रकारी तं सर्वलोक: कुरुते प्रमाणम् ।। २०४ ।।
जानाति विश्वासयितुं मनुष्यान् विज्ञातदोषेषु दधाति दण्डम् । जानाति मात्रां च तथा क्षमां च तं तादृशं श्रीर्जुषते समग्रा ।। २०५ ।।
On this subject, प्रह्लाद, the king of असुर, along with सुधन्वा had given an advice to his son. People who are familiar with नीति (right conduct) often quote his historical dialogue as an example. A king who abandons desires (काम) and क्रोध (anger) and always gives charity to deserving persons, is a scholar, well-versed in शास्त्र and is quick to discharge one’s duties, such a king is always seen as an object of guidance (or inspiration). One who is able to develop trust among people, one who discharges punishment only after an act of illegality is proven, one who is aware of idea of minimal punishment as well as how to use क्षमा effectively, such a king is able to attract complete prosperity.
सुदुर्बलं नावजानाति कंचिद् युक्तो रिपुं सेवते बुद्धिपूर्वम् । न विग्रहं रोचयते बलस्थै: काले च यो विक्रमते स धीरः ॥ २०६ ॥
अनर्थकं विप्रवासं गृहेभ्य: पापै: सन्धिं परदाराभिमर्शम् । दम्भं स्तैन्यं पैशुनं मद्यपानं न सेवते यश्च सुखी सदैव ।। २०८।।
One who never makes fun of those who are weak, who is always alert and engages with the enemy in a wise manner, avoids engages in war (or enmity) with those who are more powerful and also displays courage when the time comes, such a person may be called as a courageous person. The ace stalwart who does not become unhappy when faced with a crisis but instead take recourse to action with due care and also tolerates unhappiness when this cannot be avoided, such a one may be said to have conquered the enemy. One is always happy if the person keeps away from these – leaving one’s own house and wandering elsewhere without any purpose, engagement with those indulging in पापकर्म, engaging in sexual dalliances with other women, hypocrisy, theft, backbiting and remaining intoxicated.
न संरम्भेणारभते त्रिवर्ग-माकारितः शंसति तत्त्वमेव । न मित्रार्थे रोचयते विवादं नापूजित: कुप्यति चाप्यमूढ: ॥ २०९ ॥
न योऽभ्यसूयत्यनुकम्पते च न दुर्बल: प्रातिभाव्यं करोति । नात्याह किंचित् क्षमते विवादं सर्वत्र तादृग् लभते प्रशंसाम् ।। १२० ।।
A person becomes praiseworthy from all sides if such a one does not commence any action relating to धर्म, अर्थ and काम that is triggered by anger, speaks appropriately about any topic only when asked, does not engage in arguments/ fights with friends, does not get angry when respect is not accorded, never loses his ability to think rationally, does not look to find faults in others, possesses a benevolent disposition towards all, does not oppose (or talk over) even a weak person, does not speak above other people when arguments break out and accepts the situation.
यो नोद्धतं कुरुते जातु वेषं न पौरुषेणापि विकत्थतेऽन्यान् । न मूर्च्छित: कटुकान्याह किंचित् प्रियं सदा तं कुरुते जनो हि ।। १९१।।
न वैरमुद्दीपयति प्रशान्तं न दर्पमारोहति नास्तमेति । न दुर्गतोऽस्मीति करोत्यकार्यं तमार्यशीलं परमाहुरार्या: ।। १२२ ।।
न स्वे सुखे वै कुरुते प्रहर्षं नान्यस्य दु:खे भवति प्रहृष्ट: । दत्त्वा न पश्चात् कुरुतेऽनुतापं स कथ्यते सत्पुरुषार्यशील: ॥ १२३॥
देशाचारान् समयाञ्जातिधर्मान् बुभूषते य: स परावरज्ञः । स यत्र तत्राभिगत: सदैव महाजनस्याधिपत्यं करोति ।। १२४।।
One who never wears an arrogant expression, never indulges in self-praise about one’s own courage, never uses harsh language even when experiencing disappointment-filled anger inside, such a one is loved by all people. One who should not lit up enmity (again) when a situation of temporary peace is ongoing, one who does not display excessive pride, one who does not display expression of looking down (upon others), does not indulge in any short-cut activity using the excuse “I am in a difficult situation” – such a person is expressed as the highest by the आर्य people. One who does not display joy when experiencing happiness, does not display joy when some other person is unhappy and does not express regret after doing an act of charity, such a one is seen as a person having good conduct. The person who is aware of conduct of all people in the country, who is aware of the reality behind the धर्म followed by each जाति as well as its practice in specific situations, such a one knows the conduct of the highest as well as the lowest in that country. Wherever such a person goes, such a one lords over the crowds surrounding the person.
दम्भं मोहं मत्सरं पापकृत्यं राजद्विष्टं पैशुनं पूगवैरम् । मत्तोन्मत्तैर्दुर्जनैश्चापि वादं य: प्रज्ञावान् वर्जयेत् स प्रधानः ॥ १२५ ॥
दानं होमं दैवतं मङ्गलानि प्रायश्चित्तान् विविधाँल्लोकवादान् । एतानि यः कुरुते नैत्यकानि तस्योत्थानं देवता राधयन्ति ।। १२६ ।।
समैर्विवाहं कुरुते न हीनः समै: सख्यं व्यवहारं कथां च । गुणैर्विशिष्टांश्च पुरो दधाति विपश्चितस्तस्य नया: सुनीता: ॥ १२७ ॥
मितं भुङ्क्ते संविभज्याश्रितेभ्यो मितं स्वपित्यमितं कर्म कृत्वा । ददात्यमित्रेष्वपि याचित: सं-स्तमात्मवन्तं प्रजहत्यनर्था: ॥ १९८॥
A wise one is expressed as the greatest who abandons arrogance, infactuation, envy, conduct of पापकर्म, anti-national acts, back-biting, enmity with people and arguments with drunk, mentally ill and badly-behaved people. Those who daily undertakes acts which are undertaken daily viz दान, होम, देवपूजन, मांगलिक कर्म, प्रायश्चित्त and various type of लौकिक आचार (day-to-day customs), the देवताs ensure that such a person attains all-round prosperity. The conduct of a wise one is expressed as the greatest conduct if such a one marries another of similar stature, has friendship, engagement and talks with those of similar stature, one who avoids people who need to be avoided and always respects those whose values are much better than him. Negative situations will stay away from a person who distributes food to the satisfaction of all people who are dependent on him while himself eating limited quantity, one who does a lot of work but whose sleep remains limited and one who grants wealth even to a person who is not one’s own friend.
चिकीर्षितं विप्रकृतं च यस्य नान्ये जना: कर्म जानन्ति किंचित् । मन्त्रे गुप्ते सम्यगनुष्ठिते च नाल्पोऽप्यस्य च्यवते कश्चिदर्थः ।। १२९।।
यः सर्वभूतप्रशमे निविष्ट: सत्यो मृदुर्मानकृच्छुद्धभाव: । अतीव स ज्ञायते ज्ञातिमध्ये महामणिर्जात्य इव प्रसन्नः ।। २२० ।।
य आत्मनापत्रपते भृशं नरः स सर्वलोकस्य गुरुर्भवत्युत । अनन्ततेजा: सुमना: समाहित: स तेजसा सूर्य इवावभासते ।। १२९।।
One who is capable of working as per one’s own interest and even while working against the interest of others, no one is able to detect such a conduct, one who never reveals his inclinations to anyone, the endeavours of such a person will always be successful. A person who is always eager to live in peace with all beings, one who speaks the truth, one who has a mild disposition, one who respects others and has a pure conscience, such a one always attains highest fame among members of his जाति just as a bright jewel extracted from a great mine. One who always rigidly adheres to code of conduct (or scrupulously disciplined) is regarded as great among all people. Such a one shines like the Sun owing to his unending vigour, pure heart and strong adherence to focus/ discipline.
विदुर asks धृराष्ट्र to restore kingdom to the पाण्डव
वने जाता: शापदग्धस्य राजः पाण्डो: पुत्रा: पठ्च पठ्चेन्द्रकल्पा: । त्वयैव बाला वर्धिता: शिक्षिताश्च तवादेशं पालयन्त्यम्बिकेय ।। १२२।।
प्रदायैषामुचितं तात राज्यं सुखी पुत्रै: सहितो मोदमानः । न देवानां नापि च मानुषाणां भविष्यसि त्वं तर्कणीयो नरेन्द्र ।। २२३ ।।
To King पाण्डु, consumed by the curse of the ब्राह्मण, five sons were born in the forest, resembling the five इंद्र. O अम्बिकानन्दन! you have raised these children and taught them everything; they obey your commands. O तात! Restoring to them their rightful share of the kingdom, be happy and rejoice together with your sons. Then, O king, you will inspire trust in both देवताs and मनुष्य.
To be contd……..
Adhyatma Writings 