Key questions covered in this section

1. Mindset before commencing actions
2. Taxation policy of a king
3. Evaluation of actions
4. How must a king conduct himself?
5. Why is सदाचार (good conduct) important for a king?
6. Understanding the poor people
7. Control of the senses & mind
8. How to identify people the दुरात्मा (people with bad conduct)
9. What is the strength of different types of people?
10. Control over speech
11. What happens when बुद्धि falls?
12. Why is युधिष्ठिर a more qualified person to rule?
13. How to work on enhancing one’s बुद्धि? (observation skills from learning about people)
14. Values of noble people
15. Appropriatness of timing of actions
16. पाप बुद्धि will always get discovered
17. Arguments to convince about weakness of दुर्योधन and capability of पाण्डव
18. Why abuse (and other negative conduct) must be avoided
19. What (or where or how) one does, one becomes
20. Types of speech
21. Hierarchy of values
22. Why avoid mediocre/ lower kind of people
23. Definition of कुलीन (noble person)
24. Definition of a friend
25. Avoid anguish/ agony (over anything)
26. Causes of agitation of mind/ fear and how to reduce this
27. Why सत्पुरुषs must unite?
28. Fear is just like a disease – cure it by doing the right thing
29. Traits to be avoided

धृतराष्ट्र उवाच

जाग्रतो दह्यमानस्य यत् कार्यमनुपश्यसि । तद् ब्रूहि त्वं हि नस्तात धर्मार्थकुशलो ह्यसि ।। १ ।।
त्वं मां यथावद् विदुर प्रशाधि प्रज्ञापूर्वं सर्वमजातशत्रो: । यन्मन्यसे पथ्यमदीनसत्त्व श्रेयस्करं ब्रूहि तद् वै कुरूणाम् ।। २।।

पापाशङ्की पापमेवानुपश्यन् पृच्छामि त्वां व्याकुलेनात्मनाहम् । कवे तन्मे ब्रूहि सर्वं यथाव-न्मनीषितं सर्वमजातशत्रो: ॥ ३ ॥

धृतराष्ट्र said – O तात! I continue to burn with worries; kindly tell me acts that I need to perform since within all of us, you are the only expert on matters of धर्म & अर्थ. O विदुर! Kindly think through within your intellect and give me correct advice. Whatever is favourable to युधिष्ठिर as well as beneficial to कौरव – certainly, advice me on both these matters. O विद्वन्! My mind is always expecting unfavourable events and this is why I see unfavourable aspects in everything. I am therefore asking you with a depressed heart – what does अजातशत्रु युधिष्ठिर seek, please tell me clearly.

विदुर उवाच
शुभं वा यदि वा पापं द्वेष्यं वा यदि वा प्रियम् । अपृष्टस्तस्य तद् ब्रूयाद् यस्य नेच्छेत् पराभवम् ॥ ४॥

तस्माद् वक्ष्यामि ते राजन् हितं यत् स्यात् कुरून् प्रति । वचः श्रेयस्करं धर्म्यं ब्रुवतस्तन्निबोध मे ।। ५ ।।

विदुर said – O राजन्! It is necessary for a मनुष्य to know that if he does not want anyone to get defeated, without even being asked by such a person, he must forthwith convey whatever is good or bad and beneficial or unfavourable (to such a person). This is why, O राजन्! I will convey to you only such words that are beneficial to all of कौरव. Whatever beneficial words I am uttering, which are also aligned to धर्म, kindly listen to me with full attention.  

Mindset before commencing actions

मिथ्योपेतानि कर्माणि सिध्येयुर्यानि भारत । अनुपायप्रयुक्तानि मा स्म तेषु मनः कृथा: ।। ६ ।।

तथैव योगविहितं यत् तु कर्म न सिध्यति । उपाययुक्तं मेधावी न तत्र ग्लपयेन्मनः ॥ ७ ॥

O भारत! Do not fix your mind to apply solutions which are असत् (inappropriate) and which only leads to conduct of fraudulent actions. In the same way, if one works for good solutions which are performed with due care, should they fail (for whatever reason), a wise person should not harbour disappointment in one’s own mind.

अनुबन्धानपेक्षेत सानुबन्धेषु कर्मसु । सम्प्रधार्य च कुर्वीत न वेगेन समाचरेत् ।। ८।।

अनुबन्धं च सम्प्रेक्ष्य विपाकं चैव कर्मणाम् । उत्थानमात्मनश्चैव धीर: कुर्वीत वा न वा ॥ ९ ॥

Before implementing any purposeful action, one must have clarity of the purpose (of such an action). One must apply one’s mind thoroughly before committing to an action and must not commence any action in a hurry. Courage is essential for a मनुष्य to ensure that one must not commence any action before having clarity on purpose, outcome and personal growth (or benefit) involved in conduct of such an action.

यः प्रमाणं न जानाति स्थाने वृद्धौ तथा क्षये । कोशे जनपदे दण्डे न स राज्येऽवतिष्ठते ।। १० ।।

यस्त्वेतानि प्रमाणानि यथोक्तान्यनुपश्यति । युक्तो धर्मार्थयोर्जाने स राज्यमधिगच्छति ।। ११ ।।

न राज्यं प्राप्तमित्येव वर्तितव्यमसाम्प्रतम् । श्रियं ह्यविनयो हन्ति जरा रूपमिवोत्तमम् ॥ १२॥

भक्ष्योत्तमप्रतिच्छन्नं मत्स्यो बडिशमायसम् । लोभाभिपाती ग्रसते नानुबन्धमवेक्षते ।। १३ ।।

A king who does not know the limits (or quantum or boundary) involved in assessing any situation, benefits, loss, treasury, kingdom or punishment, etc will not be able to govern the kingdom with stability. But one who knows the appropriateness of all these together with knowledge of धर्म & अर्थ, only such a one is able to manage one’s kingdom well. “Now I have attained the kingdom” – thinking this way, one must not undertake any inappropriate action. Arrogance destroys prosperity in the same manner old age destroys one’s beautiful form. Just as a fish getting attracted to food bites into a claw made of iron, it does not evaluate consequences of its actions (and thereby dies).

यच्छक्यं ग्रसितुं ग्रस्यं ग्रस्तं परिणमेच्च यत् । हितं च परिणामे यत् तदाद्यं भूतिमिच्छता ।। १४।।

वनस्पतेरपक्वानि फलानि प्रचिनोति यः । स नाप्नोति रसं तेभ्यो बीजं चास्य विनश्यति ।। २५ ।।

यस्तु पक्वमुपादत्ते काले परिणतं फलम् । फलाद् रसं स लभते बीजाच्चैव फलं पुनः ।। २६।।

Therefore, a person seeking growth must only eat objects which are worthy of eating, capable of being eaten and get digested after being eaten (reference here is not just to food but all objects or desires that we seek). A person who plucks a raw fruit from a tree is unable to extract its juice (or essence of the fruit) but in fact destroys the seed of the tree itself. But once who plucks the fruit from the tree at the right time, such a one manages to get a fruit full of its essence (juice) and is able to obtain more fruits using its seeds.

Taxation policy of a king

यथा मधु समादत्ते रक्षन् पुष्पाणि षट्पदः । तद्वदर्थान् मनुष्येभ्य आदद्यादविहिंसया ।। १७ ।।

पुष्पं पुष्पं विचिन्वीत मूलच्छेदं न कारयेत् । मालाकार इवारामे न यथाङ्गरकारक: ॥ १८॥

Just as the bees protect the flowers but taking their essence in the form of honey, a king must also take funds from the citizens (in the form of taxes) without troubling them. Just as a gardener plucks flowers in a garden one by one, but does not uproot the plant, similarly a king must tax the citizens with the intent to protect them. One must not uproot fully like a seller of charcoal (since there is no fuel left after all charcoal is sold).

Evaluation of actions

किन्नु मे स्यादिदं कृत्वा किन्नु मे स्यादकुर्वतः । इति कर्माणि संचिन्त्य कुर्याद् वा पुरुषो न वा ।। १९ ।।

अनारभ्या भवन्त्यर्था: केचिन्नित्यं तथागता: । कृतः पुरुषकारो हि भवेद् येषु निरर्थक: ।। २० ।।

“How will I benefit if I do this action” and “What will I lose by not doing this action” – thinking like this about the कर्म, a person may thus either pursue or not pursue the relevant कर्म. There are some wasteful actions which remain undone daily since they are not worth being executed since whatever पुरुषार्थ one undertakes for such works will be a wasted effort only.

How must a king conduct himself?

प्रसादो निष्फलो यस्य क्रोधश्चापि निरर्थकः । न तं भर्तारमिच्छन्ति षण्ढं पतिमिव स्त्रियः ।। २९ ।।

कांश्चिदर्थान् नर: प्राज्ञो लघुमूलान् महाफलान् । क्षिप्रमारभते कर्तुं न विघ्नयति तादृशान् ॥ २२॥

ऋजु पश्यति यः सर्वं चक्षुषानुपिबन्निव । आसीनमपि तूष्णीकमनुरज्यन्ति तं प्रजाः ।। २३ ।।

A person whose’s happiness does not benefit anyone and such a one’s anger is also wasted, people (or citizens) would not like such a person to lord them just as a woman would not like to marry a man having a sexual dysfunction. A wise man immediatelys get into such an endeavour (activity) whose foundation is small (meaning – easy to begin) but outcome (or benefit) is large – and ensures that there is no obstructions created by anyone in such activities. (simply put, this refers to “low hanging fruit” type of activities). A king who bears an expression of love and looks (everyone) with softness, as if he wants to drink using his eyes, even if such a one keeps quiet, people (or citizens) carry great affection for such a king.

सुपुष्पित: स्यादफल: फलित: स्याद् दुरारुहः । अपक्व: पक्वसंकाशो न तु शीर्येत कर्हिचित् ।। २४।।

A king who blossoms well like a tree (is happy) must still remain empty of fruit (meaning, such a king must not share much). Even when such a king is full of fruit (giver), he cannot be climbed (meaning, king must be difficult to access). Despite being raw (meaning, a king of limited capability), he must project himself as ripe (meaning, projects as strong). Behaving this way, he does not get destroyed.

चक्षुषा मनसा वाचा कर्मणा च चतुर्विधम् । प्रसादयति यो लोकं तं लोकोऽनुप्रसीदति ।। २५ ।।

यस्मात् त्रस्यन्ति भूतानि मृगव्याधान्मृगा इव । सागरान्तामपि महीं लब्ध्वा स परिहीयते ।। २६ ।।

पितृपैतामहं राज्यं प्राप्तवान् स्वेन कर्मणा । वायुरभ्रमिवासाद्य भ्रंशयत्यनये स्थितः ।। २७ ।।

धर्ममाचरतो राज्ञः सद्भिश्चरितमादितः । वसुधा वसुसम्पूर्णा वर्धते भूतिवर्धिनी ।। २८ ।।

A king who uses these four to keep citizens happy – eyes, mind, sound and work, citizens (of such a country) will always be happy. Just as a deer fear (the presence of) a hunter, if a king is feared by all, even if such a person obtains lordship over the entire world till the end of the oceans, people (citizens) will abandon such a person. A King established in unfairness destroys the kingdom inherited from one’s ancestors in the same manner as air breaks up (or destroys) the clouds. Descending from the family of good people, a king who adheres to धर्म will ensure that such a kingdom is abundant with wealth and riches and also enhances its prosperity.

अथ संत्यजतो धर्ममधर्मं चानुतिष्ठतः । प्रतिसंवेष्टते भूमिरग्नौ चर्माहितं यथा ।। २९ ।।

य एव यत्न: क्रियते परराष्ट्रविमर्दने । स एव यत्न: कर्तव्य: स्वराष्ट्रपरिपालने ।। ३० ।।

धर्मेण राज्यं विन्देत धर्मेण परिपालयेत् । धर्ममूलां श्रियं प्राप्य न जहाति न हीयते ॥ ३१॥

अप्युन्मत्तात् प्रलपतो बालाच्च परिजल्पतः । सर्वत: सारमादद्यादश्मभ्य इव काञ्चनम् ।। ३२।।

The kingdom of a king who abandons धर्म and takes on to अधर्म becomes small just as how a piece of meat shrinks when put into fire. Just as a king eagerly engages in destroying the kingdom of other kings, such eagerness must be displayed in protecting one’s own kingdom. Obtain a राज्य  with धर्म and protect it too using धर्म, since a king never leaves nor the राज्य leaves the king who has obtained a prosperous राज्य that is aligned to धर्म. Ensure that one obtains the essence of words by a child who indulges in a lot of purpose-less talking, a mad person or those who indulge in excessive talk just as one draws out gold from stones.

(Simply put, grasp the essence of all types of people – do not dismiss words of anyone as worthless since everyone may have something useful to convey that should be of use to a king)

सुव्याहृतानि सूक्तानि सुकृतानि ततस्ततः । संचिन्वन् धीर आसीत शिलाहारी शिलं यथा ।। ३३ ।।

गन्धेन गाव: पश्यन्ति वेदै: पश्यन्ति ब्राह्मणा: । चारै: पश्यन्ति राजानश्चक्षुर्भ्यामितरे जना: ।। ३४।।

Just as a person engaging in the profession of grains picks out grain by grain, a courageous person must aggregate (or compile) well-meaning expressions, सूक्तs and सत्कर्मs throughtout life. Cows see (or cognize others) from smell, ब्राह्मणs from वेद, kings from spies while normal people use their eyes to see the others.

(focus of the message here is for the king to ensure that he knows the pulse of his kingdom by using spies – other expressions are merely analogies to convey a point).

भूयांसं लभते क्लेशं या गौर्भवति दुर्दुहा । अथ या सुदुहा राजन् नैव तां वितुदन्त्यपि ।। ३५ ।

यदतप्तं प्रणमति न तत् संतापयन्त्यपि । यच्च स्वयं नतं दारु न तत् संनमयन्त्यपि ।। ३६ ।।

एतयोपमया धीरः संनमेत बलीयसे । इन्द्राय स प्रणमते नमते यो बलीयसे ।। ३७ ।।

O राजन्! A cow which is able to give very less milk goes through a lot of pain in giving this while the one which is able to give a lot of milk effortlessly, people do not trouble it too much (meaning that the life of a benevolent king faces less pressure from citizens). Those metals which bend without heating them are not put into fire. No one tries to bend a log of wood that is already bent naturally. Keeping this perspective in mind, a wise person always bends down another who is more powerful than him – and the one who bends down below another who is more powerful, he must think that he is bending down to इन्द्र (Himself).

Why is सदाचार (good conduct) important for a king?

पर्जन्यनाथा: पशवो राजानो मन्त्रिबान्धवाः । पतयो बान्धवा: स्त्रीणां ब्राह्मणा वेदबान्धवा: ।। ३८।।

सत्येन रक्ष्यते धर्मो विद्या योगेन रक्ष्यते । मृजया रक्ष्यते रूपं कुलं वृत्तेन रक्ष्यते ।। ३९ ।।

मानेन रक्ष्यते धान्यमश्वान् रक्षत्यनुक्रम: । अभीक्ष्णदर्शनं गाश्च स्त्रियो रक्ष्या: कुचैलतः ॥ ४० ॥

न कुलं वृत्तहीनस्य प्रमाणमिति मे मतिः । अन्तेष्वपि हि जातानां वृत्तमेव विशिष्यते ।। ४१ ।।

Clouds are the protection for animals, ministers are the protection for a king, a husband is the protection for the wife and वेद is the protection for ब्राह्मणs. It is सत्य that protects धर्म, it is योग that protects विद्या, it is cleaning that protects (any) form and it is by सदाचार that protects a family (and its lineage) (focus of this message is inculcation of सदाचार – other expressions are analogies only). It is (presence of adequate) food that one’s pride is protected, it is by moving them around (or swivelling them) that horses are protected, it is by adequate due & care that a cow is protected and it is from mischief that women are protected. It is my opinion that for a person lacking in सदाचार, just being born in a high family is of no value, since even in those born in a low family, it is their सदाचार that is given more prominence.

य ईर्षु: परवित्तेषु रूपे वीर्ये कुलान्वये । सुखसौभाग्यसत्कारे तस्य व्याधिरनन्तकः ।। ४२ ।।

अकार्यकरणाद् भीतः कार्याणां च विवर्जनात् । अकाले मन्त्रभेदाच्च येन माद्योन्न तत् पिबेत् ।। ४३ ।।

विद्यामदो धनमदस्तृतीयोऽभिजनो मद: । मदा एतेऽवलिप्तानामेत एव सतां दमा: ।। ४४ ।।

असन्तोऽभ्यर्थिता: सद्भिः क्वचित्कार्ये कदाचन । मन्यन्ते सन्तमात्मानमसन्तमपि विश्रुतम् ।। ४५ ।।

One who is jealous of qualities possessed by others – wealth, form, strength, family status, happiness, good fortune and respect, such a disease (that he holds) cannot be treated. One must always fear when one does work that is not meant to be done or neglects work that needs to be done or seeks मन्त्र to materialize (or give benefits) before one completes one’s activity. (One must also fear) consumption of any intoxicant which leads to intoxication. विद्या is (a cause of) pride, wealth too is (a cause of) pride and belonging to a high family is (a cause of) pride. One must however note that these are a source of pride only for the arrogant but these very aspects are a tool for exercising control for a person who is a सज्जन (a noble person). When a badly behaved person is approached for a सज्जन seeking their help/ intervention, despite knowing about himself as being a popular but badly behaved person, he starts believing that he is a सज्जन.

गतिरात्मवतां सन्तः सन्त एव सतां गतिः । असतां च गति: सन्तो न त्वसन्तः सतां गतिः ।। ४६ ।।

जिता सभा वस्त्रवता मिष्टाशा गोमता जिता । अध्वा जितो यानवता सर्वं शीलवता जितम् ।। ४७ ।।

शीलं प्रधानं पुरुषे तद् यस्येह प्रणश्यति । न तस्य जीवितेनार्थो न धनेन न बन्धुभिः ।। ४८।।

A contemplative person gets protection from संत; even a संत get protection from संत, a cruel person also gets protection from a संत; however, a cruel person never takes any action to protect a संत. One who wears a good dress (meaning – has a great appearence) wins over the audience (facing him), one who possesses cows wins over desire for sweets (since cows yield milk, ghee, etc which are far more tastier), one who rides a vehicle wins over a walking path (since he can now cross the path speedily) but one whose स्वभाव (natural disposition) has शील (great character) wins over all beings. Within beings, शील (character) is most important and when one loses this (viz character), such a one will then not benefit from or make use of a (long) life, wealth and family.

Understanding the poor people

आढ्यानां मांसपरमं मध्यानां गोरसोत्तरम् । तैलोत्तरं दरिद्राणां भोजनं भरतर्षभ ।। ४९ ।।

सम्पन्नतरमेवान्नं दरिद्रा भुञ्जते सदा । क्षुत् स्वादुतां जनयति सा चाढ्येषु सुदुर्लभा ।। ५० ।।

प्रायेण श्रीमतां लोके भोक्तुं शक्तिर्न विद्यते । जीर्यन्त्यपि हि काष्ठानि दरिद्राणां महीपते ।। ५२।।

O भरतर्षभ!  For a तामस type person who is wealthy, meat is primary within the food, milk-based food is primary for a middle class person while oil is primary for a poor person. Poor person is always blessed with tasty food since it is hunger that produces taste within the food but that such type of hunger is difficult to experience for one who is wealthy. O राजन्! In this world, it is the wealthy who do not possess strength to digest their food but in the stomachs of the poor, even dry wood has the ability to get digested.

Control of the senses & mind

अवृत्तिर्भयमन्त्यानां मध्यानां मरणाद् भयम् । उत्तमानां तु मर्त्यानामवमानात् परं भयम् ।। ५२।।

ऐश्वर्यमदपापिष्ठा मदा: पानमदादयः । ऐश्वर्यमदमत्तो हि नापतित्वा विबुध्यते ॥ ५३॥

इन्द्रियैरिन्द्रियार्थेषु वर्तमानैरनिग्रहै: । तैरयं ताप्यते लोको नक्षत्राणि ग्रहैरिव ॥ ५४॥

यो जित: पण्चवर्गेण सहजेनात्मकर्षिणा । आपदस्तस्य वर्धन्ते शुक्लपक्ष इवोडुराट् ॥ ५५॥

For those who have low skills, their always harbour fear of not having a vocation, for those having medium skills always harbour fear of losing their life while those having high skill are always fear of being insulted (or losing fame). While those consuming alcohol are not doubt “addicted”, however, addiction to prosperity is very dangerous since one who is addicted to prosperity remaining unstable while continuing to live. And owing to instability, such a person being attached to objects is troubled by the इन्द्रिय just as stars loses their light in the presence of the Sun. A person who has been won over the five इन्द्रिय, which have control over all beings, their troubles keep on rising just as the brightness of the moon keeps rising in the शुक्लपक्ष.

अविजित्य य आत्मानममात्यान् विजिगीषते । अमित्रान् वाजितामात्य: सोऽवशः परिहीयते ॥ ५६ ॥

आत्मानमेव प्रथमं द्वेष्यरूपेण यो जयेत् । ततोऽमात्यानमित्रांश्च न मोघं विजिगीषते ।। ५७ ।।

वश्येन्द्रियं जितात्मानं धृतदण्डं विकारिषु । परीक्ष्य कारिणं धीरमत्यन्तं श्रीर्निषेवते ।। ५८ ।।

Without developing ability to exercise control over इन्द्रिय along with one’s मन, a king without control who seeks to win over one’s ministers or without developing control over ministers, one who seeks to win over the enemies, is abanoned by all people. (on the other hand) One who first regards इन्द्रिय along with (one’s own) mind as the enemy and wins them over, if such a person then resolves to win over ministers and/ or enemies, will necessarily attain success. Wealth and prosperity always serves a courageous king who is able to exercise control over इन्द्रिय with मन, one who doles out punishment to the guilty and one who undertakes work after doing appropriate and adequate pre-work.

रथः शरीरं पुरुषस्य राज-न्नात्मा नियन्तेन्द्रियाण्यस्य चाश्वा: । तैरप्रमत्त: कुशली सदश्वै-दान्तै: सुखं याति रथीव धीरः ।। ५९ ।।

एतान्यनिगृहीतानि व्यापादयितुमप्यलम् । अविधेया इवादान्ता हया: पथि कुसारथिम् ।। ६० ।।

अनर्थमर्थतः पश्यन्नर्थं चैवाप्यनर्थतः। इन्द्रियैरजितैर्बाल: सुदु:खं मन्यते सुखम् ॥ ६१ ॥

O राजन्! One’s शरीर is a chariot, बुद्धि is the charioteer and five इन्द्रिय are the horses. A smart and courageous person who is able to control these and remains alert is able to cross over the road of life just as a chariot driven by able horses cross over any path. Just as untrained and unruly horses cause a foolish charioteer to fall off from the chariot, in the same way, a man who does not exercise control over one’s इन्द्रिय is capable even of killing someone. When इन्द्रिय are not in control, a person confuses favourable with unfavourable and unfavourable with favourable and owing to this reason, even when undergoing through a great difficulty, he confuses such a situation (thinking) that he is experiencing good times.

धर्मार्थी यः परित्यज्य स्यादिन्द्रियवशानुगः । श्रीप्राणधनदारेभ्य: क्षिप्रं स परिहीयते ।। ६२।।

अर्थानामीश्वरो यः स्यादिन्द्रियाणामनीश्वरः । इन्द्रियाणामनैश्वर्यदिश्वर्याद् भ्रश्यते हि सः ।। ६३ ।।

आत्मनाऽऽत्मानमन्विच्छेन्मनोबुद्धीन्द्रियैर्यतै: । आत्मा ह्योवात्मनो बन्धुरात्मैव रिपुरात्मनः ।। ६४।।

बन्धुरात्माऽऽत्मनस्तस्य येनैवात्माऽऽत्मना जितः । स एव नियतो बन्धु: स एवानियतो रिपु: ।। ६५ ।।

One who forsakes or abadons धर्म and अर्थ and comes under the control of इन्द्रिय, such a one quickly loses control over prosperity, life, wealth and woman. Despite being very wealthy, if a person does not exercise control over one’s इन्द्रिय, over time, owing to such a lack of control, such a one loses prosperity too. Keeping control over one’s मन, बुद्धि and इन्द्रिय, one must work towards knowing one’s own आत्मा since it is आत्मा which is one’s friend and it is आत्मा which is one’s own enemy. One who has won over one’s आत्मा by oneself, such an आत्मा then plays the role of the friend. Such an आत्मा won over is a real friend but an आत्मा not won over is one’s enemy.

क्षुद्राक्षेणेव जालेन झषावपिहितावुरू । कामश्च राजन् क्रोधश्च तौ प्रज्ञानं विलुम्पतः ।। ६६ ।।

समवेक्ष्येह धर्मार्थौ सम्भारान् योऽधिगच्छति । स वै सम्भृतसम्भार: सततं सुखमेधते ।। ६७ ।।

यः पण्चाभ्यन्तराज्छत्रूनविजित्य मनोमयान् । जिगीषति रिपूनन्यान् रिपवोऽभिभवन्ति तम् ।। ६८ ।।

दृश्यन्ते हि महात्मानो बध्यमाना: स्वकर्मभिः । इन्द्रियाणामनीशत्वाद् राजानो राज्यविभ्रमै: ।। ६९ ।।

O राजन्! Just as even a small hole within a net can be broken when two fishes (caught in it) work together to break it, in the same way, काम (desire) & क्रोध (anger) are capable of mellowing down one’s intellect (discriminating faculty). In this world, one who contemplates (rightly) over धर्म and अर्थ and then works to accumulate necessary ingredients for attaining success, such ingredients will work effectively to keep giving happiness and prosperity to such a person. Without winning over internal enemies in the form of five इन्द्रिय which are responsible for spurring thoughts within one’s mind, if one seeks to win over external enemies, such a one may expect to face defeat from external enemies. Owing to absence of control over इन्द्रिय, even great साधुs get tied to their कर्म while kings get tied to their enjoyments.

असंत्यागात् पापकृतामपापां-स्तुल्यो दण्ड: स्पृशते मिश्रभावात् । शुष्केणार्द्रं दह्यते मिश्रभावात् तस्मात् पापै: सह सन्धिं न कुर्यात् ॥ ७० ॥

निजानुत्पततः शत्रून् पञ्च पठ्चप्रयोजनान् । यो मोहान्न निगृह्नाति तमापद् ग्रसते नरम् ॥ ७१॥

Do not keep company with cruel persons – those who do not abandon company of cruel persons and continue to remain in their company, even the innocent सज्जन who remain in this company will suffer just as wood that is wet also gets burned when it is kept close to dry wood. Owing to infactuation, one who does not exercise control over enemies in the form of five इन्द्रिय which run towards their (related) five विषय (sense objects), such a person will get consumed by calamities.

How to identify people the दुरात्मा (people with bad conduct)

अनसूयाऽsर्जवं शौचं संतोषः प्रियवादिता । दम: सत्यमनायासो न भवन्ति दुरात्मनाम् ॥ ७२॥

आत्मज्ञानमसंरम्भस्तितिक्षा धर्मनित्यता । वाक् चैव गुप्ता दानं च नैतान्यन्त्येषु भारत ।। ७३ ।।

आक्रोशपरिवादाभ्यां विहिंसन्त्यबुधा बुधान् । वक्ता पापमुपादत्ते क्षममाणो विमुच्यते ।। ७४ ।।

These गुण are not present within bad people – to not look for दोष within गुण (of others) (meaning absence of jealousy), simplicity (meaning what is inside is what is outside), purity (or cleanliness), contentment, sweet speech, control over इन्द्रिय and alignment to truth. O भारत! People who are अधम (low in character) do not possess these गुण – आत्मज्ञान, absence of anger, patience, alignment to धर्म, being true to one’s word and charitable. Foolish people trouble the scholars (wise people) with use of abuses and defamation/ condemnation. The one who curses partakes or take on to पाप while one who does क्षमा gets rid of (or becomes free from) पाप.

What is the strength of different types of people?

हिंसा बलमसाधूनां राज्ञां दण्डविधिर्बलम् । शुश्रूषा तु बलं स्त्रीणां क्षमा गुणवतां बलम् ।। ७५ ।।

The strength of those who are cruel is हिंसा (violence), the strength of a king is punishment, the strength of a woman is service while the strength of those who are endowed with सद्गुण is क्षमा (forgiveness).

Control over speech

वाक्संयमो हि नृपते सुदुष्करतमो मत: । अर्थवच्च विचित्रं च न शक्यं बहु भाषितुम् ।। ७६ ।।

अभ्यावहति कल्याणं विविधं वाक् सुभाषिता । सैव दुर्भाषिता राजन्ननर्थायोपपद्यते ।। ७७ ।।

रोहते सायकैर्विद्धं वनं परशुना हतम् । वाचा दुरुक्तं बीभत्सं न संरोहति वाक्षेतम् ॥ ७८॥

कर्णिनालीकनाराचान् निर्हरन्ति शरीरतः । वाक्शल्यस्तु न निर्हर्तुं शक्यो हृदिशयो हि सः ।। ७९।।

वाक्सायका वदनान्निष्पतन्ति यैराहतः शोचति रात्रयहानि । परस्य नामर्मसु ते पतन्ति तान् पण्डितो नावसृजेत् परेभ्यः ।। ८० ।।

O राजन्! It is difficult to exercise control over one’s words (meaning ability to speak); however even special words that are reasonable and full of magic must also be used in a limited way only (message is – speak sparingly). O राजन्! Message conveyed using sweet speech is beneficial in multiple ways while the same message if conveyed using harsh words can lead to various types of unfavourable outcomes. Even a forest that is pierced with arrows and cut open using battle axes can sprout vegetation (again) but words expressed using harsh speech can create a wound (or wedge) that cannot be healed. The arrows named कर्णि, नालीक and नाराच can be taken out of one’s body but arrows in the form of harsh speech cannot be taken out since they pierce the depth of the heart. When the arrow in the form of harsh speech leaves the mouth, it goes and hits the vulnerable point and hurts the person who keeps burning day and night with pain. It is for this reason that wise people do not use such arrows when talking to others.

What happens when बुद्धि falls?

यस्मै देवा: प्रयच्छन्ति पुरुषाय पराभवम् । बुद्धिं तस्यापकर्षन्ति सोऽवाचीनानि पश्यति ।। ८१।।

बुद्धी कलुषभूतायां विनाशे प्रत्युपस्थिते । अनयो नयसंकाशो हृदयान्नापसर्पति ।। ८२ ।।

सेयं बुद्धिः परीता ते पुत्राणां भरतर्षभ । पाण्डवानां विरोधेन न चैनानवबुध्यसे ।। ८३ ।।

Those who are defeated by the देवताs, they first seize the बुद्धि of such people following which they get excessively attracted to bad or poor types of कर्म. When time of one’s destruction enters one’s life, their बुद्धि gets tainted owing to which the wrong (or unfairness) that appears like right (or fairness) enters one’s heart and does not leave oneself. O भरतर्षभ! The बुद्धि of your sons has become filled with opposition to the पाण्डव; you are unable to recognize this.

Why is युधिष्ठिर a more qualified person to rule?

राजा लक्षणसम्पन्नस्त्रैलोक्यस्यापि यो भवेत् । शिष्यस्ते शासिता सोऽस्तु धृतराष्ट्र युधिष्ठिरः ।। ८४।।

अतीत्य सर्वान् पुत्रांस्ते भागधेयपुरस्कृतः । तेजसा प्रज्ञया चैव युक्तो धर्मार्थतत्त्ववित् ॥ ८५॥

अनुक्रोशादानृशंस्याद् योऽसौ धर्मभूतां वर: । गौरवात् तव राजेन्द्र बहून् क्लेशांस्तितिक्षति ॥ ८६ ॥

O महाराज धृतराष्ट्र! युधिष्ठिर, who is always loyal to you and who is full of all identifiers of kingship and capable of ruling all three लोक, is fully qualified to become the ruler of this Earth. He is fully aware of the true essence behind धर्म and अर्थ, he is bright and aligned to (right) बुद्धि, backed by good fortune and much better endowed in everything as compared to your children. O राजेन्द्र! Owing to being the greatest among all those who are aligned to धर्म, magnanimous and having a respectful opinion about you, he has had to face a lot of troubles.

विदुर नीति continues….

धृतराष्ट्र उवाच

ब्रूहि भूयो महाबुद्धे धर्मार्थसहितं वच: । शृण्वतो नास्ति मे तृप्तिर्विचित्राणीह भाषसे ।। १ ।।

धृतराष्ट्र् said — O महाबुद्धे! Please talk again on words aligned to धर्म & अर्थ. I am not satisfied as yet with what you have conveyed. On this topic, your talk seems peculiar (uncanny, fantastic, etc) to me.

विदुर उवाच
सर्वतीर्थेषु वा स्नानं सर्वभूतेषु चार्जवम् । उभे त्वेते समे स्यातामार्जवं वा विशिष्यते ।। २।।

आर्जवं प्रतिपद्यस्व पुत्रेषु सततं विभो । इह कीर्तिं परां प्राप्य प्रेत्य स्वर्गमवाप्स्यसि ।। ३ ।।

यावत् कीर्तिर्मनुष्यस्य पुण्या लोके प्रगीयते । तावत् स पुरुषव्याघ्र स्वर्गलोके महीयते ।। ४ ।।

विदुर said – O राजन्! Between an act of doing स्नान in all तीर्थ and other being an act of speaking politely with all beings – both are equal; in fact, speaking politely has a special importance. O विभो! You must behave in a polite manner with both your own पुत्र, कौरव and पाण्डव . If you do this, you will attain fame in this लोक and post leaving this body, you will attain स्वर्गलोक. O पुरुषश्रेष्ठ! Till the time people in this लोक sing about the noble acts done by you, you will be established in स्वर्गलोक till such time.

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । विरोचनस्य संवादं केशिन्यर्थे सुधन्वना ।। ५ ।।

In this connection, there is an old historical example where both सुधन्वा and विरोचन got into an argument for the purpose securing केशिनी.

I AM AVOIDING INCLUDING THE STORY HERE

विदुर उवाच

तस्माद् राजेन्द्र भूम्यर्थे नानृतं वक्तुमर्हसि । मा गम: ससुतामात्यो नाशं पुत्रार्थमबन्रुवन् ।। ३९ ।।

विदुर said  – For this reason, O राजेन्द्र! For the purpose of पृथ्वी, you must not lie. Owing to selfish reasons, by not telling the truth, you must not take your children and the ministers towards door of destruction.

How to work on enhancing one’s बुद्धि? (observation skills from learning about people)

न देवा दण्डमादाय रक्षन्ति पशुपालवत् । यं तु रक्षितुमिच्छन्ति बुद्धया संविभजन्ति तम् ।। ४० ।।

यथा यथा हि पुरुषः कल्याणे कुरुते मनः । तथा तथास्य सर्वार्था: सिद्धयन्ते नात्र संशयः ।। ४१ ।।

नैनं छन्दांसि वृजिनात् तारयन्ति मायाविनं मायया वर्तमानम् । नीडं शकुन्ता इव जातपक्षा-शछन्दांस्येनं प्रजहत्यन्तकाले ।। ४२ ।।

The देवताs do not carry a rod or staff like the animal rearers and guard all the people personally. Whosoever they wish to protect, they attach highest बुद्धि to the relevant person. As a person gets more and more into beneficial actions, it will take the person towards unlimited success – there is not a slightest doubt about this. वेद does not release those charlatans who indulge in deceitful conduct. Just as birds which develop wings fly away from their nest, in the same way, वेद also abandons those indulging in deceitful conduct towards the last stage of their life.

मद्यपानं कलहं, पूगवैरं भार्यापत्योरन्तरं ज्ञातिभेदम् । राजद्विष्टं स्त्रीपुंसयोर्विवादं वर्ज्यान्याहुर्यश्च पन्था: प्रदुष्ट: ।। ४३ ।।

These are the types of people who may be abandoned – one who drinks alcohol, one who creates strife, one who creates enmity with all, one who creates differences between husband & wife, those who create differences among family members, creating enmity with king, creating differences between a woman and a man and bad roads.

सामुद्रिकं वणिजं चोरपूर्वं शलाकधूर्तं च चिकित्सकं च । अरिं च मित्रं च कुशीलवं च नैतान् साक्ष्ये त्वधिकुर्वीत सप्त ।। ४४ ।।

These seven must never be made witnesses (in a Court) – a palmist, a thief, a gambler, a doctor, an enemy, a friend and a dancer.

मानाग्निहोत्रमुत मानमौनं मानेनाधीतमुत मानयज्ञः। एतानि चत्वार्यभयंकराणि भयं प्रयच्छन्त्ययथाकृतानि ॥ ४५ ॥

These four acts remove fear – doing अग्निहोत्र with respect, taking on to the vow of silence with respect, doing स्वाध्याय (self-study of वेद ) with respect and going through the discipline of यज्ञ with respect; however, if these are not undertaken properly or in an appropriate manner, these acts can create fear.

अगारदाही गरद: कुण्डाशी सोमविक्रयी । पर्वकारश्च सूची च मित्रध्रुक् पारदारिक: ।। ४६ ।।
भूणहा गुरुतल्पी च यश्च स्यात् पानपो द्विज: । अतितीक्ष्णश्च काकश्च नास्तिको वेदनिन्दक: ।। ४७ ।।

स्रुवप्रग्रहणो व्रात्य: कीनाशश्चात्मवानपि । रक्षेत्युक्तश्च यो हिंस्यात् सर्वे ब्रह्महभिः समा: ।। ४८ ।।

All these may be seen as murderers of ब्रह्म – those who burn houses with fire, those who give poison, those who live from earnings of illegitimate children, one who sells सोमरस, one who makes weapons, one who indulges in back-biting, one who goes against one’s own friend, one who goes after women (wives) of others, one who does aborts a child, one who has sexual liaison with wife of गुरु, ब्राह्मण who drinks alcohol, one who has extreme (vicious) character, one who speaks continually like a crow, a नास्तिक, an abuser of वेद, पुरोहित of ग्राम who has become a व्रात्य’ (one who has given up the कर्म of the वेद, cruel person and one who kills people who seek his protection despite being capable of giving protection.  

तृणोल्कया ज्ञायते जातरूपं वृत्तेन भद्रो व्यवहारेण साधु: । शूरो भयेष्वर्थकृच्छ्रेषु धीर: कृच्छ्रेष्वापत्सु सुहृदश्चारयश्च ॥ ४९॥

One recognizes gold with the help of burning fire, सत्पुरुष with the help of सदाचार (good living values), a prominent person from behaviour, courage/ valorous person at times of fear, steady / sober person during times of loss of wealth and friend or enemy is tested while one is undergoing difficult times.

जरा रूपं हरति हि धैर्यमाशा मृत्युः प्राणान् धर्मचर्यामसूया । क्रोध: श्रियं शीलमनार्यसेवा ह्रियं काम: सर्वमेवाभिमान: ॥ ५०॥

Old age destroys physical beauty, hope destroys patience/ calmness, death destroys life, jealousy destroys adherence to धर्म, anger destroys wealth/ prosperity, serving a cruel person destroys one’s own good nature, indulgence in desire destroys any sense of shame/ boundary and arrogance destroys everything.

श्रीर्मङ्गलात् प्रभवति प्रागल्भ्यात् सम्प्रवर्धते । दाक्ष्यात् तु कुरुते मूलं संयमात् प्रतितिष्ठति ॥ ५१॥

Prosperity begins when one starts indulging in pure/ auspicious works, with maturity it rises, with smartness it becomes entrenched and with control/ moderation it remains safely or deeply established.

अष्टौ गुणा: पुरुषं दीपयन्ति प्रज्ञा च कौल्यं च दम: श्रुतं च । पराक्रमश्चाबहुभाषिता च दानं यथाशक्ति कृतज्ञता च ।। ५२।।

Eight value increases the aura/ fame of a person – बुद्धि, good family, दम (self-control), knowledge of शास्त्र, पराक्रम (courage), speaking less, giving दान as per one’s strength and being कृतज्ञ (having gratitude for those whose help was received in one’s existence/ growth).

एतान् गुणांस्तात महानुभावा-नेको गुण: संश्रयते प्रसह्य । राजा यदा सत्कुरुते मनुष्यं सर्वान् गुणानेष गुणो विभाति ।। ५३ ।।

O तात! There is one value (or trait) that has the ability to rule over all these right values – when a king is felicitating a certain person, at such a time, such royal recognition alone raises aura/ fame than all other values.

Values of noble people

अष्टौ नृपेमानि मनुष्यलोके स्वर्गस्य लोकस्य निदर्शनानि । चत्वार्येषामन्ववेतानि सद्भि-श्चत्वारि चैषामनुयान्ति सन्तः ।। ५४।।

यज्ञो दानमध्ययनं तपश्च चत्वार्येतान्यन्ववेतानि सद्भिः । दम: सत्यमार्जवमानृशंस्यं चत्वार्येतान्यनुयान्ति सन्तः ।। ५५ ।।

O राजन्! In this मनुष्यलोक, eight गुण lead one towards स्वर्गलोक – out of these, four are always found in संत and the balance four found in सज्जन (gentlemen). The four aligned in सज्जन (gentlemen) are यज्ञ, दान, study of शास्त्र and तप (discipline) while the other four aligned to (or always found in) संत are – इन्द्रियनिग्रह, सत्य, simplicity and अनृशंस्यं (compassion/ non-cruelty).

इज्याध्ययनदानानि तप: सत्यं क्षमा घृणा । अलोभ इति मार्गोऽयं धर्मस्याष्टविध: स्मृतः ॥ ५६ ॥

तत्र पूर्वचतुर्वर्गो दम्भार्थमपि सेव्यते । उत्तरश्च चतुर्वर्गो नामहात्मसु तिष्ठति ।। ५७ ।।

These eight are expressed or seen as eight types of paths of धर्म – यज्ञ, अध्ययन, दान, तप, सत्य, क्षमा, दया और अलोभ (absence of लोभ or greed). Among these, while the first four can be followed by even someone who is conceited (arrogant), however, the other four cannot remain with any person who is not a महात्मा (meaning the last four are more difficult to adhere to).

न सा सभा यत्र न सन्ति वृद्धा न ते वृद्धा ये न वदन्ति धर्मम् । नासौ धर्मो यत्र न सत्यमस्ति न तत् सत्यं यच्छलेनाभ्युपेतम् ॥ ५८॥

An assembly which does not have the elderly is not an assemby; one who does not talk about धर्म cannot be deemed as elderly, those who do not possess सत्य cannot be deemed as धर्म and one who is filled with deceit cannot be said to align to सत्य

सत्यं रूपं श्रुतं विद्या कौल्यं शीलं बलं धनम् । शैर्यं च चित्रभाष्यं च दशेमे स्वर्गयोनयः ।। ५९ ।।

पापं कुर्वन् पापकीर्तिः पापमेवाश्रुते फलम् । पुण्यं कुर्वन् पुण्यकीर्ति: पुण्यमत्यन्तमश्नुते ।। ६० ।।

तस्मात् पापं न कुर्वीत पुरुषः शंसितव्रतः । पापं प्रज्ञां नाशयति क्रियमाणं पुन: पुनः ॥ ६१ ॥

नष्टप्रज्ञः पापमेव नित्यमारभते नरः । पुण्यं प्रज्ञां वर्धयति क्रियमाणं पुनः पुनः ॥ ६२॥

These ten are an expression of स्वर्ग – सत्यं (alignment to truth), रूपं (humility), श्रुतं (study of वेद), विद्या (knowledge), कौल्यं (good family), शीलं (good character), बलं (strength), धनम् (wealth), शैर्यं (courage) and चित्रभाष्यं (ability to converse in a wonderful or colourful manner). A blameworthy person having negative fame will obtain the outcome of पाप by indulging in पापकर्म while a praiseworthy person obtains the outcome of पुण्य by indulding in पुण्यकर्म. It is for this reason that a person indulging in praiseworthy actions must not indulge in पापकर्म since when such a पापकर्म is repeated again and again, such a one’s बुद्धि is fully destroyed. One whose बुद्धि is destroyed will always indulge in acts of पाप – in the same way, acts of पुण्य repeated continually enhance one’s बुद्धि

वृद्धप्रज्ञः पुण्यमेव नित्यमारभते नरः । पुण्यं कुर्वन् पुण्यकीर्तिः पुण्यं स्थानं स्म गच्छति ।

तस्मात् पुण्यं निषेवेत पुरुषः सुसमाहितः ।। ६३ ।।
असूयको दन्दशूको निष्ठुरो वैरकृच्छठः । स कृच्छ्रं महदाप्नोति न चिरात् पापमाचरन् ॥ ६४॥

अनसूयुः कृतप्रज्ञः शोभनान्याचरन् सदा । न कृच्छ्रं महदाप्नोति सर्वत्र च विरोचते ।। ६५ ।।

One whose बुद्धि rises, such a one will always perform acts of पुण्य – in this way, a person doing पुण्यकर्म will move towards पुण्यलोक (viz स्वर्ग) – this is why it is important for all people to undertake acts of पुण्य in a focussed manner. One who finds faults in the good qualities of others, one who injures others in their vulnerable spots, one who lacks compassion, one who creates enmity and one who indulges in cheating will quickly experience difficulties by engaging in such पापकर्म. A person having a clear vision and pure बुद्धि will always obtain happiness by adhering to good कर्म and such a person is respected at all places.

प्रज्ञामेवागमयति य: प्राज्ञेभ्य: स पण्डित: । प्राज्ञो ह्यवाप्य धर्मार्थी शक्नोति सुखमेधितुम् ।। ६६।।

One who obtains सद्बुद्धि (noble बुद्धि) from wise people may be known as a पण्डित since it is only the wise who naturally moves towards progress by adherence to धर्म and obtaining अर्थ.

Appropriatness of timing of actions

दिवसेनैव तत् कुर्याद् येन रात्रौ सुखं वसेत् । अष्टमासेन तत् कुर्याद् येन वर्षा: सुखं वसेत् ॥ ६७ ॥

पूर्वे वयसि तत् कुर्याद् येन वृद्धः सुखं वसेत् । यावज्जीवेन तत् कुर्याद् येन प्रेत्य सुखं वसेत् ॥ ६८॥

जीर्णमन्नं प्रशंसन्ति भार्यां च गतयौवनाम् । शूरं विजितसंग्रामं गतपारं तपस्विनम् ।। ६९ ।।

One must undertake such actions during the course of day-time which will enable one to sleep at peace at night. Also, one must do such kind of work during the eight months so that one may spend the balance four months peacefully (during rainy season, no activities are performed and work used to come to a standstill in the earlier times). One must do such type of work in the earlier stages of life that one’s old age passes with happiness, and one must perform such type of work while living that will give access to happiness after one leaves their earthly body (at स्वर्ग).  A good person praises food after it is fully digested, praises one’s wife after passing one’s youth, praises the courageous soldier after winning the war and praises तपस्वी after successfully crossing over the ocean of संसार.

पाप बुद्धि will always get discovered

धनेनाधर्मलब्धेन यच्छिद्रमपिधीयते । असंवृतं तद् भवति ततोऽन्यदवदीर्यते ।। ७० ।।

गुरुरात्मवतां शास्ता शास्ता राजा दुरात्मनाम् । अथ प्रच्छन्नपापानां शास्ता वैवस्वतो यम: ।। ७१ ।।

One who tries to hide the दोष of having obtained wealth via अधर्म is unable to really do so; in fact, such an action leads to a completely different and the (birth of a) new दोष. गुरु is one who rules over the disciples who are able to keep their मन & इन्द्रिय in control, a king rules over people who undertake illegal/ cruel actions and the son of सूर्य viz यम rules over those who undertake पाप in a hidden manner (focus here is that words relating to यम – other expressions are just given as analogies).

Arguments to convince about weakness of दुर्योधन and capability of पाण्डव

ऋषीणां च नदीनां च कुलानां च महात्मनाम् । प्रभवो नाधिगन्तव्यः स्त्रीणां दुश्चरितस्य च ।। ७२ ।।

द्विजातिपूजाभिरतो दाता ज्ञातिषु चार्जवी । क्षत्रियः शीलभाग् राजंश्चिरं पालयते महीम् ।। ७३ ।।

It is not possible to figure out the source of poor conduct of ऋषि, river, family, महात्माs and women (focus here is to convey that one gets clouded when thinking about own family members owing to conflict of interest). O राजन्! These four rule the Earth till the end of time – one who always undertakes पूजा, one who is a giver, one who behaves with compassion with family members and a king with good character (asking धृतरत्ष्ट्र to develop character) .

सुवर्णपुष्पां पृथिवीं चिन्वन्ति पुरुषास्त्र्यः। शूरश्च कृतविद्यश्च यश्च जानाति सेवितुम् ।। ७४ ।।

बुद्धिश्रेष्ठानि कर्माणि बाहुमध्यानि भारत । तानि जङ्घाजघन्यानि भारप्रत्यवराणि च ।। ७५ ।।

These three types of people accumulate the golden-like flowers from the Earth (पृथ्वी) – courageous, scholar and one who knows service. O भारत! The best कर्म are those which are performed after thinking through thoroughly using बुद्धि, work undertaken using one’s physical strength is a middling type while work done using one’s thighs are of a lower kind (maybe this refers to sexual activity) and work that involves lifting of heavy objects is of the lowest kind (asking धृतरत्ष्ट्र to apply his बुद्धि before taking final decision).

दुर्योधनेऽथ शकुनौ मूढे दु:शासने तथा । कर्णे चैश्वर्यमाधाय कथं त्वं भूतिमिच्छसि ।। ७६ ।।

सर्वेर्गूणैरुपेतास्तु पाण्डवा भरतर्षभ । पितृवत् त्वयि वर्तन्ते तेषु वर्तस्व पुत्रवत् ॥ ७७ ॥

O राजन्! How can you expect progress of our kingdom by giving responsibility of managing it to दुर्योधन, शकुनि, foolish दु:शासन and कर्ण? भरतर्षभ! पाण्डव are filled with highest गुण and they also consider you as a father figure; you too must similarly keep an attitude of looking at them as your own children.

Historical conversation between दत्तात्रेय and साध्यदेवता

विदुर उवाच
अत्रैवोदाहरन्तीममितिहासं पुरातनम् । आत्रेयस्य च संवादं साध्यानां चेति न: श्रुतम् ॥ १ ॥

चरन्तं हंसरूपेण महर्षिं संशितव्रतम् । साध्या देवा महाप्राज्ञ पर्यपृच्छन्त वै पुरा ।। २।।

Once upon a time, the highly intelligent महर्षि दत्तात्रेयजी, one who follows उत्तम व्रत, was travelling around the world in the form of a हंस (परमहंस) (translated as a swan). The साध्यदेवता approached Him and asked Him
विदुर said  – O राजन्! On this topic, people refer to this example of ancient historical conversation between दत्तात्रेय and साध्यदेवता – even I have heard about this.

साध्या ऊचु:
साध्या देवा वयमेते महर्षे दृष्ट्वा भवन्तं न शक्नुमोऽनुमातुम् । श्रुतेन धीरो बुद्धिमांस्त्वं मतो नः काव्यां वाचं वक्तुमर्हस्युदाराम् ।। ३ ।।

साध्य said – O महर्षे! All of us are साध्यदेवता, just by looking at you, we are unable to figure out (or know) anything about you. You appear to be one who is highly educated on शास्त्र, courageous and highly intelligent. Kindly therefore grace us with your benevolent and scholarly wisdom.

हंस उवाच

एतत् कार्यममरा: संश्रुतं मे धृति: शर्म: सत्यधर्मानुवृत्ति: । ग्रन्थिं विनीय हृदयस्य सर्वं प्रियाप्रिये चात्मसमं नयीत ।। ४ ।।

परमहंस replied  – O साध्यदेवता! I have heard that it is our duty to be courageous, control our minds and adhere to speaking सत्य – using the help of these (meaning following such a conduct), one must break open all the knots within one’s हृदय and liken all that we like and all that we dislike as an expression of our own आत्मा.

Why abuse (and other negative conduct) must be avoided

आक्रुश्यमानो नाक्रोशेन्मन्युरेव तितिक्षतः । आक्रोष्टारं निर्दहति सुकृतं चास्य विन्दति ॥ ५॥

नाक्रोशी स्यान्नावमानी परस्य मित्रद्रोही नोत नीचोपसेवी । न चाभिमानी न च हीनवृत्तो रूक्षां वाचं रुषतीं वर्जयीत ।। ६ ।।

मर्माण्यस्थीनि हृदयं तथासून् रूक्षा वाचो निर्दहन्तीह पुंसाम् । तस्माद् वाचमुषतीं रूक्षरूपां धर्मारामो नित्यशो वर्जयीत ।। ७ ।

When one listens to an abuse from another but does not abuse the other person back, the anger that is withheld by bearing the abuse burns up the other person and even reduces the accumulated पुण्य of the other. One must not abuse others nor insult them, one must never backstab one’s own friend and one must not work under cruel/ character-less persons, one must avoid being arrogant nor must one keep away from सदाचार – and finally, one must abandon dry and anger-filled words. In this world, dry/ rough words destroy a person’s vulnerable spots, bones, हृदय and one’s life too. It is for this person that a person who is aligned to धर्म avoids use of dry/ rough language.

अरुन्तुदं परुषं रूक्षवाचं वाक्कण्टकैर्वितुदन्तं मनुष्यान् । विद्यादलक्ष्मीकतमं जनानां मुखे निबद्धां निर्श्शतिं वै वहन्तम् ॥ ८ ॥

परश्चेदेनमभिविध्येत बाणै-भृशं सुतीक्ष्णैरनलार्कदीप्तै: । स विध्यमानोऽप्यतिदह्यमानो विद्यात् कवि: सुकृतं मे दधाति ॥ ९ ॥

One whose language is rough and स्वभाव is hard (distant, etc), which wound the vulnerable spots of the other and whose arrow-like words produce pain to people, one must know such people as महादरिद्र who are tying their face with दरिद्रता (poverty or a state of lack) and are carrying death wherever they go. Whenever another person uses extremely harsh arrow-like words which burn like अग्नि and सूर्य, despite being hurt, a wise person must bear through the extreme pain and think that bearing such words is enhancing his own पुण्य.

What (or where or how) one does, one becomes

यदि सन्तं सेवति यद्यसन्तं तपस्विनं यदि वा स्तेनमेव । वासो यथा रङ्गवशं प्रयाति तथा स तेषां वशमभ्युपैति ।। १० ।।

अतिवादं न प्रवदेन्न वादयेद् योऽनाहतः प्रतिहन्यान्न घातयेत् । हन्तुं च यो नेच्छति पापकं वै तस्मै देवा: स्पृहयन्त्यागताय ।। ११।।

Just as a cloth changes its colour depending on which colour (dye) is applied on it, whosoever serves a good person or a bad person or an ascetic or a thief comes under their control and takes on to their colour himself too. One who never talks ill about others nor makes someone else speak ill about others, without getting hit himself, neither does such a person cause injury to others or make someone else cause injury to others, despite being injured, does not seek to hit the attacker back, even the देवताs look forward for such a person to come over (to स्वर्ग)

Types of speech

अव्याहृतं व्याहृताच्छ्रेय आहु: सत्यं वदेद् व्याहृतं तद् द्वितीयम् । प्रियं वदेद् व्याहृतं तत् तृतीयं धर्मं वदेद् व्याहृतं तच्चतुर्थम् ॥ १२॥

It is better to not speak instead of speaking (unnecessarily), (but if one has to speak), speaking सत्य is the second speciality of speech; meaning that it is more beneficial than keeping quiet. The third speciality of speech is to use beneficial speech (polite, that is helpful to the other). Above all, in addition to speaking सत्य and beneficial speech, if the speech is aligned to धर्म, that then may be seen as the fourth speciality of speech.

यादृशैः संनिविशते यादृशांश्चोपसेवते । यादृगिच्छेच्च भवितुं तादृग् भवति पूरुषः ।। १३ ।।

Whosoever a man lives with, whosoever he serves and whosoever he emulates, he attains that (state).

Hierarchy of values

यतो यतो निवर्तते ततस्ततो विमुच्यते । निवर्तनाद्धि सर्वतो न वेत्ति दु:खमण्वपि ।। १४।।

न जीयते चानुजिगीषतेऽन्यान् न वैरकृच्चाप्रतिघातकश्च । निन्दाप्रशंसासु समस्वभावो न शोचते हृष्यति नैव चायम् ।। १५ ।।

भावमिच्छति सर्वस्य नाभावे कुरुते मनः । सत्यवादी मृदुर्दान्तो य: स उत्तमपूरुष: ।। १६ ।।

Whichever topics a man keeps his mind away from, he gets liberated (from engaging with) such topics. In this way, if he progressively is able to keep away from as many (worldly) topics as he can, he will not have any experience of unhappiness. One who is not capable of being defeated by anyone, nor wishes to defeat anyone, does not seek enmity with anyone nor wishes to hurt anyone, and remains the same whether being praised or censured, such a one goes beyond the dualities of happiness and sorrow. One who wishes goodness of all, never even imagines negativity of anyone (even in one’s mind), one who is truthful, soft and won over one’s own इन्द्रिय, such a one is regarded as the highest person.

नानर्थकं सान्त्वयति प्रतिज्ञाय ददाति च । रन्ध्रं परस्य जानाति य: स मध्यमपूरुषः ।। १७ ।।

दु:शासनस्तूपहतोऽभिशस्तो नावर्तते मन्युवशात् कृतघ्नः । न कस्यचिन्मित्रमथो दुरात्मा कलाश्चैता अधमस्येह पुंस: ॥ १८ ॥

न श्रद्दधाति कल्याणं परेभ्योऽप्यात्मशङ्कितः । निराकरोति मित्राणि यो वै सोऽधमपूरुष: ।। १९ ।।

One who does not give false assurance to others, gives only after resolving to do so, recognizes the faults of others, such a one is a middling level person. Whose rule is very rough, who is infested with many दोष, who does not step back from displaying his anger over others, who is tainted, who does not have gratitude towards others despite benefiting from their actions, one who does not have any friends and one who is cruel – such a one is of the lowest type. One who is infested with self-doubts does not believe that others are capable of helping such a person, keeps even friends away, such a one is no doubt a person of the lowest kind.

Why avoid mediocre/ lower kind of people

उत्तमानेव सेवेत प्राप्तकाले तु मध्यमान् । अधमांस्तु न सेवेत य इच्छेद् भूतिमात्मन: ॥ २० ॥

प्राप्नोति वै वित्तमसद्बलेन नित्योत्थानात् प्रज्ञा पौरुषेण । न त्वेव सम्यग् लभते प्रशंसां न वृत्तमाप्नोति महाकुलानाम् ॥ २१ ॥

One who seeks growth of one’s prosperity must always get into service of the people who are of the highest type, but when the time comes, may serve a person of the middling type but must never get into serving a person of the lowest level. A person may earn wealth using the strength of a cruel person or with one’s own continuous efforts, using one’s own बुद्धि or any पुरुषार्थ, however, (despite earning such wealth), one will never obtain or earn respect or good character of the kind that is present with a कुलीन पुरुष (noble person).

धृतराष्ट्र उवाच

महाकुलेभ्य: स्पृहयन्ति देवा धर्मार्थनित्याश्च बहुश्रुताश्च । पृच्छामि त्वां विदुर प्रश्नमेतं भवन्ति वै कानि महाकुलानि ।। २२ ।।

धृतराष्ट्र asked — O विदुर! It is said that to ensure adherence to धर्म & अर्थ, even many देवताs also seek to be born in a good family. This is why I wish to ask the question as to who is to be regarded as being a great कुलीन person?

Definition of कुलीन (noble person)

विदुर उवाच
तपो दमो ब्रह्मवित्तं विताना: पुण्या विवाहाः सततान्नदानम् । येष्वेवैते सप्त गुणा वसन्ति सम्यग्वृत्तास्तानि महाकुलानि ।। २३ ।।

विदुर said — O राजन्! Those who possess discipline (तप), control over one’s इन्द्रिय, those who do continuous self-study of the वेद, those who do यज्ञ, those who undertake a pure marriage, those who always undertake अन्नदान and immersed in सदाचार (good values) — in whom these seven गुण are present may be referred to as being a great कुलीन person.

येषां हि वृत्तं व्यथते न योनि-श्चित्रप्रसादेन चरन्ति धर्मम् । ते कीर्तिमिच्छन्ति कुले विशिष्टां त्यक्तानृतास्तानि महाकुलानि ।। २४।।

अनिज्यया कुविवाहैर्वेदस्योत्सादनेन च । कुलान्यकुलतां यान्ति धर्मस्यातिक्रमेण च ॥ २५ ॥

Those whose adherence to सदाचार never falls, those who do not trouble their parents owing to one’s own दोष (or troubles), happily adheres to works aligned to धर्म and abandon taking to असत्य and thereby seek to ensure that their family continues to have a good name, such a one may be expressed as a great कुलीन person. Even if one is born in a high कुल, one falls to the lowest level when one stops doing यज्ञ, marries into a family of bad reputation, abandons वेद and bypasses or does not follow धर्म

देवद्रव्यविनाशेन ब्रह्मस्वहरणेन च । कुलान्यकुलतां यान्ति ब्राह्मणातिक्रमेण च ।। २६ ।।

ब्राह्मणानां परिभवात् परिवादाच्च भारत । कुलान्यकुलतां यान्ति न्यासापहरणेन च ।। २७ ।।

कुलानि समुपेतानि गोभिः पुरुषतोऽर्थतः । कुलसंख्यां न गच्छन्ति यानि हीनानि वृत्ततः ।। २८।।

वृत्ततस्त्वविहीनानि कुलान्यल्पधनान्यपि । कुलसंख्यां च गच्छन्ति कर्षन्ति च महद् यशः ।। २९।।

Even a high कुल person falls to a low level when one destroys the wealth of the देवता, steals the wealth of a ब्राह्मण or crosses the limits of rules laid down by a ब्राह्मण. O भारत! By disrespecting ब्राह्मणs or censuring them and hiding an object that is inherited also lead to censuring of a person even if he belongs to a high कुल. Despite having abundant cattle, people and wealth, those कुल who abandon सदाचार cannot be counted as good कुल. Even if endowed with limited wealth, those कुल who fully practice सदाचार will be counted among good कुल and will also attain great fame.

वृत्तं यत्नेन संरक्षेद् वित्तमेति च याति च । अक्षीणो वित्ततः क्षीणो वृत्ततस्तु हतो हतः ॥ ३० ॥

गोभि: पशुभिरश्वैश्च कृष्या च सुसमृद्धया । कुलानि न प्ररोहन्ति यानि हीनानि वृत्ततः ।। ३१ ।।

One must therefore take good efforts to protect सदाचार – even when wealth falls, no one regards a person endowed with सदाचार as insignificant; however, when the सदाचार in a person is destroyed, one must regard such a person too as destroyed. Those कुल (families) which lack सदाचार, they will not grow (or make progress) despite having abundant catttle, animals horses and green fields.

मा नः कुले वैरकृत् कश्चिदस्तु मित्रद्रोही नैकृतिकोऽनृती वा पूर्वाशी वा पितृदेवातिथिभ्यः ।। ३२।।

यश्च नो ब्राह्मणान् हन्याद् यश्च नो ब्राह्मणान् द्विषेत् । न न: स समितिं गच्छेद् यश्च नो निर्वपेत् पितृन् ॥ ३३ ॥

Let our कुल not have someone who creates enmity with others, let us not have a king or a minister who steals the wealth of others, let there be no one who backstabs a friend, is deviant or resorts to असत्य. In the same way, let there be no one in our family who eats himself before offering food to पितृ, देवता and अतिथि. Let there is no one among us to kills ब्राह्मणs, who hates ब्राह्मणs, who does not do पिण्डदान and तर्पण to the पितृ – such a one should never have access to our assembly.

तृणानि भूमिरुदकं वाक् चतुर्थी च सूनृता । सतामेतानि गेहेषु नोच्छिद्यन्ते कदाचन ।। ३४ ।।

श्रद्धया परया राजन्नुपनीतानि सत्कृतिम् । प्रवृत्तानि महाप्राज धर्मिणां पुण्यकर्मिणाम् ॥ ३५ ॥

सूक्ष्मोऽपि भारं नृपते स्यन्दनो वै शक्तो वोढुं न तथान्ये महीजा: । एवं युक्ता भारसहा भवन्ति महाकुलीना न तथान्ये मनुष्याः ॥ ३६ ॥

These four objects are always found in abundance in the houses of all सज्जन – आसन (made of) तृण (dry grass), पृथ्वी, जल (water) and sweet speech. O महाप्राज राजन्! These objects are kept in the house owned by people who are धर्मात्मा and who undertake पुण्यकर्म with a grat deal of respect. O नृपवर! Even if a रथ is small, it is capable of lifting great weights but there are other large blocks of wood which struggle to hold similar weights. In the same way, people born in good families are able to bear the burden of high responsibilities while others cannot do so.

Definition of a friend

न तन्मित्रं यस्य कोपाद् बिभेति यद् वा मित्रं शङ्कितेनोपचर्यम् । यस्मिन् मित्रे पितरीवाश्वसीत तद् वै मित्रं सङ्गतानीतराणि ।। ३७ ।।

यः कश्चिदप्यसम्बद्धो मित्रभावेन वर्तते । स एव बन्धुस्तन्मित्रं सा गतिस्तत् परायणम् ॥ ३८॥

चलचित्तस्य वै पुंसो वृद्धाननुपसेवतः । पारिप्लवमतेर्नित्यमध्रुवो मित्रसंग्रहः ।। ३९ ।।

चलचित्तमनात्मानमिन्द्रियाणां वशानुगम् । अर्था: समभिवर्तन्ते हंसा: शुष्कं सरो यथा ।। ४० ।।

Such a person may not be regarded as a friend whose anger causes anxiety or if one doubts them each time one is helping them. Only such a one may be regarded as a friend on whom we can place full trust like our own father; other people are just companions. Even if one has no earlier relationship, if one behaves as a friend, consider such a one as a relative, friend, support and protector. One whose mind is unstable, one who does not serve the elderly, for such an undecisive person, any friendships made by them will never last.  Just as हंस fly over a dry lake and remain standing there, but they do not enter the lake, in the same way, those ones whose mind is unstable, who lack knowledge and who are under the sway of इन्द्रिय, abandon them.

अकस्मादेव कुप्यन्ति प्रसीदन्त्यनिमित्ततः । शीलमेतदसाधूनामभ्रं पारिप्लवं यथा ।। ४२ ।।

सत्कृताश्च कृतार्थाश्च मित्राणां न भवन्ति ये । तान् मृतानपि क्रव्यादा: कृतघ्नान् नोपभुज्जते ।। ४२।।

अर्चयेदेव मित्राणि सति वासति वा धने । नानर्थयन् प्रजानाति मित्राणां सारफल्गुताम् ।। ४३ ।।

People who have a bad character are as unstable as the clouds – they can get angry all of a sudden and also become happy without any reason. One who gets respect from friends and also takes their services when he needs them but still does not consider them as one with himself, when such a कृतघ्न (one who is ungratuitous) dies, even animals which eat flesh will not eat their dead body. Whether wealth is present or not and whether one seeks anything from a friend or not, one must always carry respect for a friend. Never test the value or absence of value of a friend.

Avoid anguish/ agony (over anything)

संतापाद् भ्रश्यते रूपं संतापाद् भ्रश्यते बलम् । संतापाद् भ्रश्यते ज्ञानं संतापाद् व्याधिमृच्छति ।। ४४ ।।

अनवाप्यं च शोकेन शरीरं चोपतप्यते । अमित्राश्च प्रहृष्यन्ति मा स्म शोके मन: कृथा: ॥ ४५ ॥

पुनर्नरो म्रियते जायते च पुनर्नरो हीयते वर्धते च । पुनर्नरो याचति याच्यते च पुनर्नरः शोचति शोच्यते च ।। ૪६ ।।

सुखं च दुःखं च भवाभवौ च लाभालाभौ मरणं जीवितं च । पर्यायशः सर्वमेते स्पृशन्ति तस्माद् धीरो न च हृष्येन्न शोचेत् ।। ४७ ।।

Anguish/ agony causes destruction of one’s form, Anguish/ agony causes destruction of one’s strength, Anguish/ agony causes destruction of one’s wisdom and Anguish/ agony causes one to attract diseases. A desired object cannot be gained by grieving for it, grieving only causes one’s body to burn in misery and also causes joy in enemies. This is why one must not grieve needlessly within one’s own mind. Beings keep getting born and die again and again, keep declining and rising again and again, keep either seeking help from others or others seek help again and again and beings also express grief for others and others too often grieve for this person. Since joys & sorrows, progress & regress, gains & losses and birth & death are commonly attained by all, a courageous person never becomes happy or unhappy when going through these in one’s life.

चलानि हीमानि षडिन्द्रियाणि तेषां यद् यद् वर्धते यत्र यत्र । ततस्तत: स्रवते बुद्धिरस्य छिद्रोदकुम्भादिव नित्यमम्भः ॥ ४८॥

These six इन्द्रिय (five senses + mind) are very unstable; whichever इन्द्रिय goes out to seek its relevant sense object (e.g., ears to sound, eyes to vision, nose to smell, etc), each such time, one’s बुद्धि contracts in that specific manner just as water pours out from a pot which has developed a crack.

धृतराष्ट्र उवाच

तनुरुद्ध: शिखी राजा मिथ्योपचरितो मया । मन्दानां मम पुत्राणां युद्धेनान्तं करिष्यति ।। ४९ ।।

नित्योद्विग्नमिदं सर्वं नित्योद्विग्नमिदं मनः । यत् तत् पदमनुद्विग्नं तन्मे वद महामते ॥ ५० ॥

धृतराष्ट्र said – O विदुर! Since I have behaved in an inappropriate manner with युधिष्ठिर who sports a शिखा and who has tied himself to subtle धर्म, it is for this reason that they will do a battle with my foolish sons and destroy them. O महामते! All this is agitated with fear, even my mind is agitated with fear, please therefore guide me on a path where there is no agitation and that is laid out with peace.

Causes of agitation of mind/ fear and how to reduce this

विदुर उवाच
नान्यत्र विद्यातपसोर्नान्यत्रेन्द्रियनिग्रहात् । नान्यत्र लोभसंत्यागाच्छान्तिं पश्यामि तेऽनघ ।। ५२।।

बुद्धाया भयं प्रणुदति तपसा विन्दते महत् । गुरूशुश्रूषया ज्ञानं शान्तिं योगेन विन्दति ।। ५२।।

विदुर said — O पापशून्य नरेश! विद्या, तप, इन्द्रियनिग्रह and abandoning greed – beyond these, there is no other path to be in a state of peace. Using बुद्धि, a man is able to remove one’s fear, using तपस्या, one attains the state of महत्, with grace of गुरु, one attains ज्ञान and with योग, one attains peace (शान्ति).

अनाश्रिता दानपुण्यं वेदपुण्यमनाश्रिता: । रागद्वेषविनिर्मुक्ता विचरन्तीह मोक्षिण: ॥ ५३ ॥

स्वधीतस्य सुयुद्धस्य सुकृतस्य च कर्मणः। तपसश्च सुतप्तस्य तस्यान्ते सुखमेधते ।। ५४ ।।

स्वास्तीर्णानि शयनानि प्रपन्ना न वै भिन्ना जातु निद्रां लभन्ते । न स्त्रीषु राजन् रतिमाप्रुवन्ति न मागधै: स्तूयमाना न सूतै:॥ ५५॥

न वै भिन्ना जातु चरन्ति धर्मं न वै सुखं प्राप्रुवन्तीह भिन्ना: । न वै भिन्ना गौरवं प्राप्रुवन्ति न वै भिन्ना: प्रशमं रोचयन्ति ।। ५६ ।।

Those who seek मोक्ष do not take recourse (alone) to पुण्य that comes from दान, पुण्य that comes from study of वेद – however, they keep away from attachment & hatred and live in this word with an expression of निष्काम (detached). Proper study, fighting a battle aligned to principles of justice, पुण्यकर्म and तपस्या undertaken well will always lead to rising happiness. O राजन्! Those who harbour differences (or enmity) with others will not get sleep even though they may be sleeping on most comfortable beds, even living in the company of women or being praised by सूत-मागध on a continuous basis, they can never be happy. Those who harbour differences with others, those who never adhere to धर्म, they will never remain happy. They will never attain fame and they will always dislike any talks about शान्ति.

न वै तेषां स्वदते पथ्यमुक्तं योगक्षेमं कल्पते नैव तेषाम् । भिन्नानां वै मनुजेन्द्र परायणं न विद्यते किंचिदन्यद् विनाशात् ॥ ५७ ॥

सम्पन्नं गोषु सम्भाव्यं सम्भाव्यं ब्राह्मणे तपः सम्भाव्यं चापलं स्त्रीषु सम्भाव्यं ज्ञातितो भसम् ।। ५८।।

Even if someone talks to them about their own interest, they will not like to listen to such words. They will never be able to attain any form of well-being. O राजन्! There is no other path but destruction that awaits people who always harbour differences with others. Just as milk in cows, तप in ब्राह्मण and playful fickleness in young woman is normal, in the same way, it is normal to harbour fear for relations who are from one’s own जाति.

Why सत्पुरुषs must unite?

तन्तव: प्यायिता नित्यं तनवो बहुला: समा: । बहून् बहुत्वादायासान् सहन्तीत्युपमा सताम् ।। ५९ ।।

धूमायन्ते व्यपेतानि ज्वलन्ति सहितानि च । धृतराष्ट्रोल्मुकानीव ज्ञातयो भरतर्षभ ।। ६० ।।

Just as a bunch of creepers grow continually for a long time and do not get swayed by gusts of wind because many of them are held together, similar view is applicable with reference to सत्पुरुषs (despite individually being weak, owing to their collective power, they are to seen as strong). O भरतश्रेष्ठ धृतराष्ट्र! When burnt sticks are separated, they emit a lot of smoke but when kept together, they burn and generate fire. In the same way, relations belonging to the same जाति become unhappy when they lead separate lives but when they come together, they live happily.

ब्राह्मणेषु च ये शूरा: स्त्रीषु ज्ञातिषु गोषु च । वृन्तादिव फलं पक्वं धृतराष्ट्र पतन्ति ते ।। ६१।।

महानप्येकजो वृक्षो बलवान् सुप्रतिष्ठितः । प्रसह्य एव वातेन सस्कन्धो मर्दितुं क्षणात् ॥ ६२॥

अथ ये सहिता वृक्षा: सङ्घशः सुप्रतिष्ठिता: । ते हि शीघ्रतमान् वातान् सहन्तेऽन्योन्यसंश्रयात् ।। ६३ ।।

एवं मनुष्यमप्येकं गुणैरपि समन्वितम् । शक्यं द्विषन्तो मन्यन्ते वायुर्द्रममिवैकजम् ॥ ६४॥

O धृतराष्ट्र! Those who show valour/ courage over ब्राह्मणs, women, others from the same जाति and cows, they fall down just as a fruit whose stem becomes ripe falls down (these people are not सत्पुरुषs). When a tree is alone, even if it is strong, deep-rooted and large, when it faces a storm, it will collapse fully along with all its branches. But when many trees are standing together collectively, with the help of each other, they are able to tolerate the fury of the storm. In this way, even if a person is endowed with great qualities, if such a person operates alone, even the enemies tend to believe that they are capable of defeating the person but as वायु becomes effective against a (single) tree.

अन्योन्यसमुपष्टम्भादन्योन्यापाश्रयेण च ।ज्ञातयः सम्प्रवर्धन्ते सरसीवोत्पलान्युत ।। ६५ ।।

अवध्या ब्राह्मणा गावो ज्ञातयः शिशव: स्त्रियः। येषां चान्नानि भुज्जीत ये च स्युः शरणागताः ।। ६६ ।।

However, if people are united and by protecting each other, all people belonging to the जाति will prosper; just as lotuses in a pond. All these people cannot be killed – ब्राह्मण, cows, fellow-family persons, child, women, one who gives food and one who seeks protection

Fear is just like a disease – cure it by doing the right thing

न मनुष्ये गुणः कश्चिद् राजन् सधनतामृते । अनातुरत्वाद् भद्रं ते मृतकल्पा हि रोगिण: ।। ६७ ।।

अव्याधिजं कटुकं शीर्षरोगि पापानुबन्धं परुषं तीक्ष्णमुष्णम् । सतां पेयं यन्न पिबन्त्यसन्तो मन्युं महाराज पिब प्रशाम्य ।। ६८।।

रोगार्दिता न फलान्याद्रियन्ते न वै लभन्ते विषयेषु तत्त्वम् । दुःखोपेता रोगिणो नित्यमेव न बुध्यन्ते धनभोगान् न सौख्यम् ।। ६९ ।।

O राजन्! May you prosper – there is no other attribute worth possessing other than wealth & health since a diseased person may be considered as good as dead. O महाराज! There is one thing that rises without any disease, is bitter, it causes headaches, it is connected to पाप, it is stern and hot, it is consumed (or drunk) easily by good-natured persons but cannot be done easily by others – kindly drink away or consume that anger fully and become peaceful. When afflicted by disease, they do not enjoy sweet fruits, and even in other sense objects, they do not get joy or essence. They always remain unhappy and neither do they enjoy wealth-generated sense objects or any other happiness.

पुरा ह्युक्तं नाकरोस्त्वं वचो मे द्यूते जितां द्रौपदीं प्रेक्ष्य राजन् । दुर्योधनं वारयेत्यक्षवत्यां कितवत्वं पण्डिता वर्जयन्ति ।। ७० ।।

न तद् बलं यन्मृदुना विरुध्यते सूक्ष्मो धर्मस्तरसा सेवितव्यः। प्रध्वंसिनी क्रूरसमाहिता श्री-र्मृदुप्रौढा गच्छति पुत्रपौत्रान् ॥ ७१ ॥

O राजन्! When द्रौपदी was staked (and won over) during the game of gambling, I had told you – “Kindly stop दुर्योधन who is attached to gambling, wise people discourage this owing to trickery/ fraud involved in it”. However, at that time, you had not listened to me. It is not a sign of strength when one fights with people who have a soft demeanour – one must take resort to subtle धर्म immediately) in such a situation. Whatever wealth is earned with cruely gets destroyed immediately; however, if wealth is earned in a slow progressive manner, it stays long to benefit children and following generations.

धार्तराष्ट्रा: पाण्डवान् पालयन्तु
पाण्डो: सुतास्तव पुत्रांश्च पान्तु ।
एकारिमित्रा: कुरवो ह्येककार्या
जीवन्तु राजन् सुखिन: समृद्धाः ॥ ७२ ॥

O राजन्! Your children must protect पाण्डव and sons of पाण्डु must protect your children. All the कौरव must be able to see their शत्रु as शत्रु and मित्र as मित्र. Let all together have one duty only – that all should live their lives with happiness and prosperity

मेढीभूत: कौरवाणां त्वमद्य त्वय्याधीनं कुरुकुलमाजमीढ । पार्थान् बालान् वनवासप्रतप्तान् गोपायस्व स्वं यशस्तात रक्षन् ।। ७३ ।।

संधत्स्व त्वं कौरव पाण्डुपुत्रै-र्मा तेऽन्तरं रिपवः प्रार्थयन्तु । सत्ये स्थितास्ते नरदेव सर्वे दुर्योधनं स्थापय त्वं नरेन्द्र ।। ७४ ।।

O अजमीढकुलनन्दन! You are the central pillar at this point of time for all कौरव. O तात! The children of कुन्ती are still young and have already borne a lot of misery in the forest – time has now come to give protection to them and thereby protect your own fame (via such an action). O कुरुराज! Please reconcile with पाण्डव so that your enemies do not see an opening (or an opportunity to attack you). O नरदेव! All पाण्डव are affixed to सत्य (truth); you need to now stop your son, दुर्योधन.

Traits to be avoided

विदुर उवाच

सप्तदशेमान् राजेन्द्र मनुः स्वायम्भुवोऽब्रवीत् । वैचित्रवीर्य पुरुषानाकाशं मुष्टिभिर्घ्नतः ।। १।।
दानवेन्द्रस्य च धनुरनाम्यं नमतोऽब्रवीत् । अथो मरीचिनः पादानग्राह्यान् गृह्लतस्तथा ।। २ ।।

विदुर said  – O राजेन्द्र! O विचित्रवीर्यनन्दन! स्वायम्भुव मनु has stated that those who throw punches towards sky, those who cannot be bent, those who try to bend the rainbow that appears during rainy reason or those who try to bend the Sunrays cannot be bent (meaning all those people who undertake wasted or unless endeavours) – seventeen types of people are indicated

यश्चाशिष्यं शास्ति वै यश्च तुष्येद् यश्चातिवेलं भजते द्विषन्तम् । स्त्रियश्च यो रक्षति भद्रमश्नुते यश्चायाच्यं याचते कत्थते च ।। ₹ ।।
यश्चाभिजातः प्रकरोत्यकार्यं यश्चाबलो बलिना नित्यवैरी । अश्रद्दधानाय च यो ब्रवीति यश्चाकाम्यं कामयते नरेन्द्र ।। ४ ।।
वध्यावहासं श्वशुरो मन्यते यो वध्वा वसन्नभयो मानकामः । परक्षेत्रे निर्वपति स्वबीजं स्त्रियं च यः परिवदतेऽतिवेलम् ॥ ५॥
यश्चापि लब्ध्वा न स्मरामीति वादी दत्त्वा च यः कत्थति याच्यमान: । यश्चासतः सत्त्वमुपानयीत एतान् नयन्ति निरयं पाशहस्ता: ।। ६ ।।

1. Those who are not capable but rule a kingdom,
2. those who cross over मर्यादा (limits of decency) but feel happy about it,
3. one who serves enemies,
4. one who protects a woman who is not qualified for protection and
5. one who takes benefits from such a person (meaning from the woman who is not qualified for protection),
6. seeking help from a person who is not a right person to seek help from,
7. One who indulges in self-praise,
8. one born in a good family but indulges in inappropriate conduct,
9. creates enmities with the powerful despite being weak,
10. gives उपदेश to people who lack श्रद्धा,
11. desires those objects which are stated as निषिद्ध (avoidable) as per शास्त्र,
12. one who enjoys having fun with one’s daughter-in-law and seeks to grow one’s stature in society despite living alone with one’s daughter-in-law,
13. gives birth to children with the wife of another person,
14. criticizes a woman by expressing words beyond मर्यादा,
15. hides objects obtained from another and expresses “I do not know” when asked about the source of the object,
16. grants दान to another person when asked and then praises himself for having given दान and
17. attempts to make a false statement look true

the दूत of यम, with पाश in their hands, take these seventeen types of people to नरक

यस्मिन् यथा वर्तते यो मनुष्य-स्तस्मिंस्तथा वर्तितव्यं स धर्म: । मायाचारो मायया वर्तितव्य: साध्वाचारः साधुना प्रत्युपेयः ॥ ७ ॥

As per नीतिधर्म, in whatever form a person behaves with us, we must also behave with the other person in the same way. Indulge in cheating with cheaters while behave nicely with those engage with you with साधुभाव.

जरा रूपं हरति हि धैर्यमाशा मृत्युः प्राणान् धर्मचर्यामसूया । कामो ह्रियं वृत्तमनार्यसेवा क्रोधः श्रियं सर्वमेवाभिमान: ॥ ८ ॥

Old age destroys beauty, hope destroys courage, death destorys life, finding faults with good people destroys adherence to धर्म, excessive desire destroys (sense of) shame, सदाचार gets destroyed by working with (or serving) people with poor character, anger destroys wealth while arrogance (excessive pride) destroys everything.