Key items covered in the below blog
- Reasons for people not living upto hundred years
- Acts akin to ब्रह्महत्या that need प्रायश्चित्त
- Acts that lead one towards स्वर्ग
- What kind of people must a king appoint?
- A king must be careful in these situations
- General गुण that need to be cultivated by all
- People with whom one needs to keep a distance
- Who is qualified to earn wealth?
- Why धृराष्ट्र must make up with the पाण्डवs?
- What happens when one moves away from पाप बुद्धि?
- Five types of strength
- Keeping away from harm – how do we know what is “harmful”?
- Not treating पाण्डव properly is engaging with harm
- Why do we stand up when we greet a respectable person?
- People not qualified for certain situations
- Who is a भिक्षुक (संन्यासी)?
- Actions of a वानप्रस्थी
- Be cautious in one’s conduct while engaging with people
- Conduct with people inside home
- Whom must a king rely on?
- King must be aware of these while engaging with the king’s role
- How must a king engage with wealth or people whose presence generates wealth for the king?
- Why giving responsibility of wealth to दुर्योधन was wrong?
- Excuses by धृतराष्ट्र and counter by विदुर
- Obstructions to earn wealth
- Qualities that one must have and one must see in others to assess their worth
- Friendship that lasts (and does not)
- Who is a courageous person?
- Develop active work orientation
- Benefits of क्षमा (again)
- Where does लक्ष्मी reside?
- Traits/ attitudes that enable success
- Wealth is never enough – stop worrying about it
- Abandon the अनित्य and take on to सत्य (by doing धर्म on a daily basis)
- Role of all four वर्ण
- धृतराष्ट्र expresses inability aligning to नीति despite knowing and agreeing that धर्म is primary
Reasons for people not living upto hundred years
शतायुरुक्त: पुरुष: सर्ववेदेषु वै यदा । नाप्नोत्यथ च तत् सर्वमायु: केनेह हेतुना ॥ ९ ॥
धृतराष्ट्र said – O विदुर! When all वेद refer to all human beings to live for a hundred years, for what reasons that people are unable to live till that age?
विदुर उवाच
अतिमानोऽतिवादश्च तथात्यागो नराधिप । क्रोधश्चात्मविधित्सा च मित्रद्रोहश्च तानि षट् ।। २० ।।
एत एवासयस्तीक्ष्णा कृन्तन्त्यायूंषि देहिनाम् । एतानि मानवान् घ्नन्ति न मृत्युर्भद्रमस्तु ते ॥ १२॥
विदुर said — O राजन्! Let you be prosperous. Excessive pride, excessive speech, one who lacks ability to sacrifice (for others), anger, focussed on eating for oneself only and going against one’s own friend – these six act as pointed swords which reduce the lifespan of people. It is not death that kills people, it is these that kills.
Acts akin to ब्रह्महत्या that need प्रायश्चित्त
विश्वस्तस्यैति यो दारान् यश्चापि गुरुतल्पगः । वृषलीपतिर्द्विजो यश्च पानपश्चैव भारत ।। १२ ।।
आदेशकृद् वृत्तिहन्ता द्विजानां प्रेषकश्च यः । शरणागतहा चैव सर्वे ब्रह्महणः समा: । एतै: समेत्य कर्तव्यं प्रायश्चित्तमिति श्रुतिः ।। २३ ।।
O भारत! One who violates the wife of a person who trusts him, one who defiles the teacher’s bed, a ब्राह्मण who marries a शूद्र woman, one who drinks and one who order a ब्राह्मण around, one who destroys the source of living of a ब्राह्मण, one who makes a ब्राह्मण serve himself by making him run around here and there and one who injures/ kills one who has sought his protection – all these need to seen as ब्रह्महत्या and वेद asks such people to undertake an appropriate प्रायश्चित्त for such acts.
Acts that lead one towards स्वर्ग
गृहीतवाक्यो नयविद् वदान्यः शेषान्नभोक्ता ह्यविहिंसकश्च । नानर्थकृत्याकुलितः कृतज्ञ: सत्यो मृदु: स्वर्गमुपैति विद्वान् ॥ २४ ॥
One who listens to elders, one who knows (and adheres to) नीति, a दाता (giver), one who only eats food remaining after conclusion of यज्ञ, one who stays away from हिंसा, avoids harmful deeds, is grateful, speaks the truth at all times and a scholar who has a mild disposition (gentle) – such a one will gain स्वर्ग
What kind of people must a king appoint?
सुलभा: पुरुषा राजन् सततं प्रियवादिनः । अप्रियस्य तु पथ्यस्य वक्ता श्रोता च दुर्लभः ॥ २५॥
यो हि धर्मं समाश्रित्य हित्वा भर्तु: प्रियाप्रिये । अप्रियाण्याह पथ्यानि तेन राजा सहायवान् ।। २६ ।।
O राजन्! men who constantly speak agreeable words are easy to find. However, one who speaks unpleasant but beneficial truths, and one who is willing to listen to them, are both extremely rare. A king is truly well-supported by a counselor who, disregarding his master’s likes or dislikes and relying solely on righteousness, speaks truths that are beneficial even if they are unpleasant.
त्यजेत् कुलार्थे पुरुषं ग्रामस्यार्थे कुलं त्यजेत् । ग्रामं जनपदस्यार्थे आत्मार्थे पृथिवीं त्यजेत् ।। २७ ।।
आपदर्थे धन रक्षेद् दारान् रक्षेद् धनैरपि । आत्मानं सततं रक्षेद् दारैरपि धनैरपि ।। १८ ।।
One should abandon an individual for the sake of a family, a family for the sake of a village, a village for the sake of a nation, and the entire world for the sake of the आत्मा. One should save wealth for times of distress, protect one’s wife even by sacrificing wealth, but must always protect oneself even at the cost of both wife and wealth.
द्यूतमेतत् पुराकल्पे दृष्टं वैरकरं नृणाम् । तस्माद् द्यूतं न सेवेत हास्यार्थमपि बुद्धिमान् ।। १९।।
उक्तं मया द्यूतकालेऽपि राजन् नेदं युक्तं वचनं प्रातिपेय । तदौषधं पथ्यमिवातुरस्य न रोचते तव वैचित्रवीर्य ।। २० ।।
काकैरिमांश्चित्रबर्हान् मयूरान् पराजयेथा: पाण्डवान् धार्तराष्ट्रै: । हित्वा सिंहान् क्रोष्टुकान् गूहमानः प्राप्ते काले शोचिता त्वं नरेन्द्र ।। २१ ।।
In ancient times, it has been seen that gambling leads to creating enmity among people; therefore, wise people do not resort to gambling even for fun. O descendent of विचित्रवीर्य! I told you even at the time of the gambling match that this was not proper, but like wholesome medicine to a sick man, my beneficial advice does not please you. O नरेन्द्र! O King, you have defeated the पाण्डव, who are like peacocks with variegated plumage, using the sons of धृतराष्ट्र, who are like crows. Having abandoned lions to protect jackals, you will grieve when the time of reckoning arrives.
यस्तात न क्रुध्यति सर्वकालं भृत्यस्य भक्तस्य हिते रतस्य । तस्मिन् भृत्या भर्तरि विश्वसन्ति न चैनमापत्सु परित्यजन्ति ।। २२।।
न भृत्यानां वृत्तिसंरोधनेन राज्यं धनं संजिघृक्षेदपूर्वम् । त्यजन्ति ह्येनं वण्चिता वै विरुद्धा: स्निग्धा ह्यमात्या: परिहीनभोगा: ।। २३ ।।
कृत्यानि पूर्वं परिसंख्याय सर्वा-ण्यायव्यये चानुरूपां च वृत्तिम् । संगृह्लीयादनुरूपान् सहायान् सहायसाध्यानि हि दुष्कराणि ।। २४।।
अभिप्रायं यो विदित्वा तु भर्तु: सर्वाणि कार्याणि करोत्यतन्द्री । वक्ता हितानामनुरक्त आर्य: शक्तिज आत्मेव हि सोऽनुकम्प्यः ।। २५ ।।
वाक्यं तु यो नाद्रियतेऽनुशिष्ट: प्रत्याह यश्चापि नियुज्यमानः । प्रज्ञाभिमानी प्रतिकूलवादी त्याज्यः स तादृक् त्वरयैव भृत्यः ।। २६ ।।
अस्तब्धमक्लीबमदीर्घसूत्रं सानुक्रोशं श्लक्ष्णमहार्यमन्यै: । अरोगजातीयमुदारवाक्यं दूतं वदन्त्यष्टगुणोपपन्नम् ॥ २७ ॥
O तात! servants place their trust in a master who never gets angry with a loyal servant devoted to his welfare, and they do not desert him even in times of adversity. A king should not seek to attract new outsiders by withholding the livelihood of his existing servants. Indeed, when their accustomed benefits are restricted and their enjoyments diminished, even affectionate and loyal ministers will abandon him. Having first carefully calculated all tasks, income, expenditure, and the appropriate means of sustenance, a king should enlist suitable allies. Truly, difficult undertakings can only be accomplished with the help of capable assistants. One who understands the master’s intentions and performs all duties tirelessly, who speaks what is beneficial, is devoted, noble, and knows his own strength, should be cherished by the master as if he were his own self. A servant who disregards instructions when commanded, who argues when assigned a task, is conceited about his own intelligence, and speaks contentiously, should be dismissed with immediate haste. There are eight गुण expected of a ‘दूत’ – One who is not arrogant, not cowardly, one who does actions quickly, who is compassionate, gentle, not easily alienated by others, healthy, and eloquent in speech.
A king must be careful in these situations
न निह्नवं मन्त्रगतस्य गच्छेत् संसृष्टमन्त्रस्य कुसङ्गतस्य । न च ब्रूयान्नाश्वसिमि त्वयीति सकारणं व्यपदेशं तु कुर्यात् ॥ २९ ॥
घृणी राजा पुंश्चली राजभृत्य: पुत्रो भ्राता विधवा बालपुत्रा । सेनाजीवी चोद्धृतभूतिरेव व्यवहारेषु वर्जनीया: स्युरेते ॥ ३०॥
A prudent man should never enter another’s house at an improper time out of mere trust. He should not remain hidden at a crossroad at night, nor should a king covet a woman whom he likes and make attempts to gain her. One should not enter into a secret pact with those of wicked associations or compromised counsel. One should never openly say ‘I do not trust you,’ but should instead offer a reasoned excuse to withdraw. A compassionate king, a wanton woman, a king’s servant, a son, a brother, a widow with a young child, a soldier, and one who has lost his livelihood—all these should be avoided in legal or business transactions.
General गुण that need to be cultivated by all
अष्टौ गुणा: पुरुषं दीपयन्ति प्रज्ञा च कौल्यं च श्रुतं दमश्च । पराक्रमश्चाबहुभाषिता च दानं यथाशक्ति कृतज्ञता च ।। ३१।।
एतान् गुणांस्तात महानुभावा-नेको गुण: संश्रयते प्रसह्य । राजा यदा सत्कुरुते मनुष्यं सर्वान् गुणानेष गुणो बिभर्ति ।। ३२।।
These eight गुण increase the aura of a person –
- बुद्धि,
- good family,
- knowledge of शास्त्र,
- control over senses (इन्द्रियनिग्रह),
- courage (पराक्रम),
- quality of minimal speech,
- trait of giving दान as per one’s capabilty and
- possesses gratitude.
O तात! There is one गुण which rules over all the ones indicated earlier. When a king formally recognizes and awards a person, at that time, that गुण (in the form of respect accorded by the king) increases the aura more than the ones indicated earlier.
गुणा दश स्नानशीलं भजन्ते बलं रूपं स्वरवर्णप्रशुद्धि: । स्पर्शश्च गन्धश्च विशुद्धता च श्री: सौकुमार्यं प्रवराश्च नार्य: ।। ३३ ।।
गुणाश्च षण्मितभुक्तं भजन्ते आरोग्यमायुश्च बलं सुखं च । अनाविलं चास्य भवत्यपत्यं न चैनमाद्यून इति क्षिपन्ति ।। ३४।।
There are ten benefits a person gets who does नित्य स्नान –
- strength (बल),
- beauty (रूप),
- sweet speech (स्वर),
- वर्ण (colour/ complexion),
- soft (स्पर्श),
- fragrance (गन्ध),
- purity (विशुद्धता),
- prosperity (श्री:),
- प्रवरा prominence (प्रवरा) and
- attraction of woman (नार्य).
Those who eat minimal food will attain these six गुण — health, age, strength and happiness will be secured anyway, and in addition, their child is well-born and others will not address such a person as a “glutton who eats too much” as a label.
People with whom one needs to keep a distance
अकर्मशीलं च महाशनं च लोकद्विष्टं बहुमायं नृशंसम् । अदेशकालज्ञमनिष्टवेष-मेतान् गृहे न प्रतिवासयेत ।। ३५ ।।
कदर्यमाक्रोशकमश्रुतं च वनौकसं धूर्तममान्यमानिनम् । निष्टूरिणं कृतवैरं कृतघ्न-मेतान् भृशार्तोऽपि न जातु याचेत् ।। ३६ ।।
These people must never be allowed to stay in one’s house – lazy, one who eats too much, one who creates enmity towards all, charlatanism, cruel, one who lacks a sense of place and time and one with an avoidable dressing style. Even when going through turmoil, one must not seek help from a miser, one who uses many cuss-words, foolish, one who stays in the jungle, cunnning, one who respects people who do not deserve respect, cruel (hard-hearted), one who creates enmity and lastly, one who is not grateful (to those who help him).
संक्लिष्टकर्माणमतिप्रमादं नित्यानृतं चादृढभक्तिकं च । विसृष्टरागं पटुमानिनं चा-प्येतान् न सेवेत नराधमान् षट् ।। ३७ ।।
One must never serve these six types of low persons – one who is indulging in work that involves danger (or too much complexity), excessively negligent, one who speaks a lot of lies, one whose loyalty (towards anything) is unstable (or unfocussed), one who is not warm (or lacks compassion) and one who thinks of himself as very smart.
Who is qualified to earn wealth?
सहायबन्धना ह्यर्था: सहायाश्चार्थबन्धना: । अन्योन्यबन्धनावेतौ विनान्योन्यं न सिद्धयतः ।। ३८।।
उत्पाद्य पुत्राननृणांश्च कृत्वा वृत्तिं च तेभ्योऽनुविधाय कांचित् । स्थाने कुमारी: प्रतिपाद्य सर्वा अरण्यसंस्थोऽथ मुनिर्बुभूषेत् ।। ३९ ।।
Earning of wealth depends on the presence of a helper and equally, even the helper depends on wealth – without the help of both of these together, one can never obtain them. After kids are born, one must ensure that they are freed from their debts (obligations) and ensure that they are engaged in some form of vocation; one must ensure that all daughters are married off with a capable person. After both are done, one must wish to retire to a forest and take on to the activity of a मुनि.
हितं यत् सर्वभूतानामात्मनश्च सुखावहम् । तत् कुर्यादीश्वरे ह्येतन्मूलं सर्वार्थसिद्धये ।। ४० ।।
वृद्धिः प्रभावस्तेजश्च सत्त्वमुत्थानमेव च । व्यवसायश्च यस्य स्यात् तस्यावृत्तिभयं कुतः ।। ४२ ।।
What is the मूलमंत्र to attain all riches? To live life with a mindset of serving all beings, to seek one’s own happiness and perform all actions with the intent of offering the outcomes of such work to ईश्वर. One who is capable of progress, has influence, is bright, has courage, capability to work hard and is decisive, how can such a person ever worry (or harbour fear) about losing one’s ability to earn?
Why धृराष्ट्र must make up with the पाण्डवs?
पश्य दोषान् पाण्डवैर्विग्रहे त्वं यत्र व्यथेयुरपि देवा: सशक्रा: । पुत्रैर्वेरं नित्यमुद्विग्नवासो यश:प्रणाशो द्विषतां च हर्ष: ।। ४२ ।।
भीष्मस्य कोपस्तव चैवेन्द्रकल्प द्रोणस्य राजश्च युधिष्ठिरस्य । उत्सादयेल्लोकमिमं प्रवृद्ध: श्वेतो ग्रहस्तिर्यगिवापतन् खे ।। ४३ ।।
Do focus on the ills involved in fighting wars with पाण्डवs and if such a war happens, even देवताs will also be burdened by such a war. In addition, this will lead to enmity with our own children, daily stress-filled life, destruction of fame and giving joy to our enemies. O महाराज who is as courageous as इन्द्र! Just when a comet taking a slanted path glides through the key and causes angst and chaos, in the same way, rising anger of भीष्म, yourself, द्रोणाचार्य and king युधिष्ठिर will cause destruction of the whole kingdom.
तव पुत्रशतं चैव कर्णः पण्च च पाण्डवाः । पृथिवीमनुशासेयुरखिलां सागराम्बराम् ।। ४४ ।।
धार्तराष्ट्रा वनं राजन् व्याघ्रा: पाण्डुसुता मता: । मा वनं छिन्धि सव्याघ्रं मा व्याघ्रान् नीनशन् वनात् ॥ ४५ ॥
न स्याद् वनमृते व्याघ्रान् व्याघ्रा न स्युर्त्रहते वनम् । वनं हि रक्ष्यते व्याप्रैर्याप्रान् रक्षति काननम् ॥ ४६ ॥
If your hundred children, कर्ण and five पाण्डव come together and become united, they can rule over this entire Earth till the edge of the oceans. O राजन्! Consider your own children as a forest and पाण्डव as the tigers who stay in the forest. Please do not destroy the forest along with tigers living within them and also do not work to banish the tigers from the forest. Without (presence of) tigers, a forest can never be protected and without a forest, tigers cannot be protected since both the forest and the tigers protect each other.
What happens when one moves away from पाप बुद्धि?
न तथेच्छन्ति कल्याणान् परेषां वेदितुं गुणान् । यथैषां ज्ञातुमिच्छन्ति नैर्गुण्यं पापचेतसः ।। ४७ ।।
अर्थसिद्धिं परामिच्छन् धर्ममेवादितश्चरेत् । न हि धर्मादपैत्यर्थः स्वर्गलोकादिवामृतम् ॥ ४८॥
यस्यात्मा विरतः पापात् कल्याणे च निवेशितः । तेन सर्वमिदं बुद्धं प्रकृतिर्विकृतिश्च या ।। ४९ ।।
यो धर्ममर्थं कामं च यथाकालं निषेवते । धर्मार्थकामसंयोगं सोऽमुत्रेह च विन्दति ।। ५० ।।
संनियच्छति यो वेगमुत्थितं क्रोधहर्षयो: । स श्रियो भाजनं राजन् यश्चापत्सु न मुह्यति ।। ५१।।
Those whose minds are immersed in पाप, they tend to not be interested in the benefical and positive गुणs of others, as against trying to dig out the negative गुणs of such other people. Those who seek success in attaining material wealth, they must first adhere to धर्म. Just as अमृत is never far away from स्वर्ग, in the same manner, धर्म is never separate from अर्थ. One whose बुद्धि has moved away from पाप and enters into beneficial activities, such a one is able to know all aspects which are real to distinguish from unreal aspects in this world. Those who engage with धर्म, अर्थ and काम as per appropriate time, such a one will earn धर्म, अर्थ and काम in this लोक as well as परलोक. O राजन्! One who is able to slow down the pace of anger and happiness (whenever one has such experiences) as well as does not get carried away during difficulties, only such a one is duly qualified for attaining राजलक्ष्मी (well-being, prosperity, kingship, etc).
बलं पण्चविधं नित्यं पुरुषाणां निबोध मे । यत् तु बाहुबलं नाम कनिष्ठं बलमुच्यते ।। ५२।।
अमात्यलाभो भद्रं ते द्वितीयं बलमुच्यते । तृतीयं धनलाभं तु बलमाहुर्मनीषिणः ॥ ५३ ॥
यत् त्वस्य सहजं राजन् पितृपैतामहं बलम् । अभिजातबलं नाम तच्चतुर्थं बलं स्मृतम् ॥ ५४॥
येन त्वेतानि सर्वाणि संगृहीतानि भारत । यद् बलानां बलं श्रेष्ठं तत् प्रज्ञाबलमुच्यते ॥ ५५ ॥
O राजन्! May you be prosperous. All people usually have five kinds of strength (for a king), kindly listen. The first is physical strength and it is understood as being an inferior type, second type is to get the right ministers, wise ones refers to earning of wealth as the third type, and O राजन्! the fourth type is that which is obtained naturally from one’s ancestors (family strength) and this is called as ‘अभिजात’. O भारत! The strength which aggregates all these four types of strength and therefore the most superior of all, this fifth type is called as the strength of बुद्धि (referred to here as प्रज्ञाबल).
Keeping away from harm – how do we know what is “harmful”?
महते योऽपकाराय नरस्य प्रभवेन्नर: । तेन वैरं समासज्य दूरस्थोऽस्मीति नाश्वसेत् ॥ ५६ ॥
स्त्रीषु राजसु सर्पेषु स्वाध्यायप्रभुशत्रुषु । भोगेष्वायुषि विश्वासं क: प्राज्ञ: कर्तुमर्हति ।। ५७ ।।
A person who is able to do a big harm to others – do not go out of the to seek enmity from such a person under a false sense of assurance that I am distant from such a person (and thereby no harm will come to me). Will there be any wise person who places one’s dependency on a woman, a king, a snake, study of scriptures, capable/ strong person, enemy, enjoyment and age?*
*This one needs very odd. Why should one not depend on any woman? One may argue that this may be seen as an expression of patriarchy but equally, it added that one must not depend on a king and even study of scriptures? Why should one not depend on a capable person? My surmise is that the message being given here is that any form of dependency is a sign of weakness and this compromises our own conduct. Engage with all but do not tie your whole life to any single aspect – this includes even study of scriptures. An ususual message indeed!!!!
प्रज्ञाशरेणाभिहतस्य जन्तो-श्चिकित्सका: सन्ति न चौषधानि । न होममन्त्रा न च मङ्गलानि नाथर्वणा नाप्यगदा: सुसिद्धा: ।। ५८ ।।
सर्पश्चाग्निश्च सिंहश्च कुलपुत्रश्च भारत । नावज्ञेया मनुष्येण सर्वे ह्येतेऽतितेजसः ।। ५९ ।।
One who has been shot with the arrow of बुद्धि, for such a one, no doctor, no medicine, no होम, न मन्त्र, no beneficial activity, to solution from the अथर्ववेद and no successful alternate medicine can offer any help. O भारत! It is essential for all people to ensure that they do not disrespect snake, fire, lion and a family member since all these carry a high level of influence (तेजस्वी) (to our own lives).
Not treating पाण्डव properly is engaging with harm
अग्निस्तेजो महल्लोके गूढस्तिष्ठति दारुषु । न चोपयुङ्के तद् दारु यावन्नोद्दीप्यते परै: ॥ ६० ॥
स एव खलु दारुभ्यो यदा निर्मथ्य दीप्यते । तद् दारु च वनं चान्यन्निर्दहत्याशु तेजसा ।। ६१ ।
एवमेव कुले जाता: पावकोपमतेजसः । क्षमावन्तो निराकारा: काष्ठेडग्निरिव शेरते ।। ६२ ।।
In this world, अग्नि has great aura but it remains hidden inside wood, and till anyone does not burn it, it remains safe and does not burn up the wood on its own. That same अग्नि when pressed and turned into burning fire, with his lustre, it not only burns the wood but also the entire forest and all other objects present around it. In this way, in our family are also born the तेजस्वी पाण्डव who are always filled with compassion (क्षमाभाव) and live their lives without any agitation and without causing any harm to anyone just as the अग्नि present inside the wood.
लताधर्मा त्वं सपुत्र: शाला: पाण्डुसुता मताः ।न लता वर्धते जातु महाद्रुममनाश्रिता ॥ ६३ ॥
वनं राजंस्तव पुत्रोऽऽम्बिकेय सिंहान् वने पाण्डवांस्तात विद्धि । सिंहैर्विहीनं हि वनं विनश्येत् सिंहा विनश्येयुर्भटते वनेन ।। ६४ ।।
With your children, you are like creepers while पाण्डव are like the great शालवृक्ष; and without living under the protection of the great वृक्ष, creepers can never hope to grow (or live). O राजन्! O अम्बिकानन्दन! Your children are like a forest and you may consider पाण्डव as the lions living within the forest. O तात! When a forest is bereft of lions and the lions are bereft of a forest, both get destroyed.
Why do we stand up when we greet a respectable person?
विदुर उवाच
ऊर्ध्वं प्राणा ह्युत्क्रामन्ति यूनः स्थविर आयति । प्रत्युत्थानाभिवादाभ्यां पुनस्तान् प्रतिपद्यते ।। १ ।।
पीठं दत्त्वा साधवेऽभ्यागताय आनीयाप: परिनिर्णिज्य पादौ । सुखं पृष्ट्वा प्रतिवेद्यात्मसंस्थां ततो दद्यादन्नमवेक्ष्य धीर: ।। २ ।।
विदुर said – O राजन्! Whenever a respectful person approaches us, then the प्राण of the youthful person starts moving upwards but when he stands up to receive the elderly person, then the प्राण regains its original calm state. It is therefore important for a a courageous person that when a साधु पुरुष enters our house as an अतिथि, we offer a seat (आसन) and wash his feet with water and after asking for his well-being, convey our own situation. And subsequently, depending on the situation, offer food to such a person.
People not qualified for certain situations
यस्योदकं मधुपर्कं च गां च न मन्त्रवित् प्रतिगृहाति गेहे । लोभाद् भयादथ कार्पण्यतो वा तस्यानर्थं जीवितमाहुरार्या: ।। 3 ।।
चिकित्सक: शल्यकर्तावकीर्णी स्तेनः क्रूरो मद्यपो भूणहा च । सेनाजीवी श्रुतिविक्रायकश्च भृशं प्रियोऽप्यतिथिर्नोदकार्हः ॥ ४ ॥
When a ब्राह्मण who is well-versed in the वेद does not accept water, मधुपर्क and cows owing to being aware of the greed of the giver or fear or miserly character of the giver, wise people have said that the life of such a गृहस्थ may be considered as wasted. These people may not be considered qualified as an अतिथि viz a doctor, a surgeon, one who has deviated from ब्रह्मचर्य, a thief, a cruel, an alcoholic, one who has aborted the foetus, a soldier and one who is earning money by selling (the wisdom of) the वेद, but if they come to our house as a guest, one may ask them of their welfare, convey about our own state and offer them food (if needed).
अविक्रयं लवणं पक्वमन्नं दधि क्षीरं मधु तैलं घृतं च । तिला मांसं फलमूलानि शाकं रक्तं वास: सर्वगन्धा गुडाश्च ।। ५ ।।
These items are not considered as items that must be sold – salt, cooked food, curd, milk, honey, oil, ghee, Til, meat, roots, leafy greens, red cloth, all types of fragrances and jaggery.
Who is a भिक्षुक (संन्यासी)?
अरोषणो य: समलोष्टाश्मकाण्चन: प्रहीणशोको गतसन्धिविग्रहः । निन्दाप्रशंसोपरत: प्रियाप्रिये त्यजन्तुदासीनवदेष भिक्षुक: ।। ६ ।।
One who never displays anger, one who considers a clod of earth, stone and gold as one, one who is without sorrow, one who is never part of any discussions on reconciliation or separation, one who is neither censured nor praised, one who has got rid of anything that is dear or not dear to such a person, such an indifferent person is a भिक्षुक (संन्यासी).
Actions of a वानप्रस्थी
नीवारमूलेङ्गुदशाकवृत्ति: सुसंयतात्माग्निकार्येषु चोद्यः । वने वसन्नतिथिष्वप्रमत्तो धुरन्धर: पुण्यकृदेष तापसः ।। ७ ।।
These items are regarded as the best by those who are पुण्यात्मा तपस्वी (वानप्रस्थी) who live by consuming these only – rice grown in the wild, roots, इंगुदी and vegetables, keep their minds in control, perform अग्निहोत्र and take care of or serve अतिथि even while living in the forest.
Be cautious in one’s conduct while engaging with people
अपकृत्य बुद्धिमतो दूरस्थोऽस्मीति नाश्वसेत् । दीर्घौ बुद्धिमतो बाहू याभ्यां हिंसति हिंसित: ॥८॥
न विश्वसेदविश्वस्ते विश्वस्ते नातिविश्वसेत् । विश्वासाद् भयमुत्पन्नं मूलान्यपि निकृन्तति ।। ९।।
अनीर्षुर्गुप्तदारश्च संविभागी प्रियंवद: । श्लक्ष्णो मधुरवाक् स्त्रीणां न चासां वशगो भवेत् ॥ २०॥
Do not curse or abuse a wise person and live with a false sense of complacency thinking that I am living far away from that person. The reach of such a wise person tends to be very wide and if disturbed/ troubled, such a one will use their wide reach to attack/ destroy. One who is not a trustworthy person, do not trust him but even if one is a trustworthy person, do not excessively trust such a one too. The fear that accompanies trust, it is capable of eradicating one from the root itself. People must be free of jealousy, protect women, be fair in distribution of wealth, possess a sweet speech, be clean and speak politely with women – however, do not come under their control.
Conduct with people inside home
पूजनीया महाभागा: पुण्याश्च गृहदीप्तयः । स्त्रियः श्रियो गृहस्योक्तास्तस्माद् रक्ष्या विशेषतः ॥ ११॥
पितुरन्तःपुरं दद्यान्मातुर्दद्यान्महानसम् । गोषु चात्मसमं दद्यात् स्वयमेव कृषिं व्रजेत् ।। १२ ।।
भृत्यैर्वाणिज्यचारं च पुत्रै: सेवेत च द्विजान् । अद्भयोऽग्निर्व्रह्मतः क्षत्रमश्मनो लोहमुत्थितम् ॥ २३॥ ।
तेषां सर्वत्रगं तेज: स्वासु योनिषु शाम्यति | नित्यं सन्तः कुले जाता: पावकोपमतेजस: ।। १४ ।।
Women are seen as लक्ष्मी of the house – they are extremely fortunate, qualified to be respected, pure and energy of the house; it is for this reason reason that one must be special efforts to protect them. Give responsibility to guard the अन्तःपुर to one’s father, management of one’s kitchen to the mother, appoint someone like us to protect the cows and undertake work of agriculture oneself. In the same way, using servants (or employees, to use modern language), undertake commercial activities and use sons to serve ब्राह्मणs. अग्नि comes out of water, क्षत्रिय comes from ब्राह्मण and iron comes from stone. While the splendour of all these is visible outside, when they return to their original state, they become peaceful. One who is born in a good कुल has the splendour like अग्नि.
Whom must a king rely on?
क्षमावन्तो निराकारा: काष्ठेऽग्निरिव शेरते । यस्य मन्त्रं न जानन्ति बाह्याश्चाभ्यन्तराश्च ये ।। २५।।
स राजा सर्वतश्चक्षुश्चिरमैश्वर्यमश्नुते । करिष्यन् न प्रभाषेत कृतान्येव तु दर्शयेत् ॥ २६ ॥
People who are compassionate and live in absence of any form of agitation always remain just as quiet as अग्नि within wood. For kings, where it is difficult to know, whether internally or externally, as to the source from where the king consult or seek opinions for actions, such kings, who have their eyes and ears everywhere, will always enjoy prosperity till the end of their lives.
धर्मकामार्थकार्याणि तथा मन्त्रो न भिद्यते । गिरिपृष्ठमुपारुह्य प्रासादं वा रहोगतः ।। १७ ।।
अरण्ये नि:शलाके वा तत्र मन्त्रोऽभिधीयते । नासुहृत् परमं मन्त्रं भारतार्हति वेदितुम् ।। १८ ।।
अपण्डितो वापि सुहृत् पण्डितो वाप्यनात्मवान् । नापरीक्ष्य महीपाल: कुर्यात् सचिवमात्मनः ।। १९।।
With respect to actions on matters relating to धर्म, काम and अर्थ, one must not tell anyone about this but let actions do the talking. When one does this, one’s (source of) seeking advice remains unknown to all. One may climb a mountain or a quiet place within one’s palace that is secluded or go over to a jungle or a place that is covered by grass, etc to discuss secretive matters. O भारत! One who is not a friend, one who is a friend but not a पण्डित, one who is a पण्डित but does not have his mind under his control – such people are not qualified to be part of the secret consultations (for the kings). Without doing a thorough test, a king must not make anyone as one’s own minister.
अमात्ये ह्यर्थलिप्सा च मन्त्ररक्षणमेव च । कृतानि सर्वकार्याणि यस्य पारिषदा विदु: ।। २० ।।
धर्मे चार्थे च कामे च स राजा राजसत्तम: । गूढमन्त्रस्य नृपतेस्तस्य सिद्धिरसंशयम् ।। २१।।
Note that obtaining of wealth and protection of मन्त्र is the responsibility of the minister. Only such a king is regarded as great whose actions of topics of धर्म, अर्थ and काम are known by people after these actions have been concluded satisfactorily. A king who is able to keep one’s मन्त्र fully a secret is will no doubt gain success (in all endeavours).
अप्रशस्तानि कार्याणि यो मोहादनुतिष्ठति । स तेषां विपरिभ्रंशाद् भ्रंश्यते जीवितादपि ।। २२।।
कर्मणां तु प्रशस्तानामनुष्ठानं सुखावहम् । तेषामेवाननुष्ठानं पश्चात्तापकरं मतम् ।। २३ ।।
Those (kings) who undertake forbidden actions owing to attraction, the negative outcomes of such actions may lead even to loss of life (of the stated king). Those who undertake the best types of कर्म will no doubt experience good outcomes but those who do not adhere to such कर्म will experience remorse for such a non-conduct (at a later date).
अनधीत्य यथा वेदान् न विप्र: श्राद्धमर्हति । एवमश्रुतषाड्गुण्यो न मन्त्रं श्रोतुमर्हति ।। २४।।
स्थानवृद्धिक्षयज्ञस्य षाड्गुण्यविदितात्मनः । अनवज्ञातशीलस्य स्वाधीना पृथिवी नृप ।। २५ ।।
A ब्राह्मण who does not study वेद is not qualified to perform श्राद्धकर्म, in the same way, without possessing the six गुण (सन्धि, विग्रह, यान, आसन, द्वैधीभाव और समाश्रय) a person is not eligible to be part of secret deliberations. O राजन्! One who is famous for knowing about six गुण like reconciliation, separation, etc., who also knows about stability, rise and decline and whose स्वभाव (natural disposition) is praised by all, the Earth is safe only under such a king.
King must be aware of these while engaging with the king’s role
अमोघक्रोधहर्षस्य स्वयं कृत्यान्ववेक्षिणः । आत्मप्रत्ययकोशस्य वसुदैव वसुन्धरा ।। २६ ।।
नाममात्रेण तुष्येत छत्रेण च महीपति: । भृत्येभ्यो विसृजेदर्थान् नैक: सर्वहरो भवेत् ।। २७ ।।
One whose anger and joy are not wasted, one who personally supervises important matters and also personally keeps track of matters relating to Treasury, Earth certainly rewards such a king with adequate prosperity. It is essential for a king that one is joyful when the word ‘राजा’ is used to refer to him and the appropriate emblem accompanies wherever he does (put another way, he must enjoy the role being performed by him). He must reward (or pay) the people employed under him well and must not work to keep all wealth to himself.
ब्राह्मणं ब्राह्मणो वेद भर्ता वेद स्त्रियं तथा । अमात्यं नृपतिर्वेद राजा राजानमेव च ।। २८।।
न शत्रुर्वशमापन्नो मोक्तव्यो वध्यतां गतः । न्यग्भूत्वा पर्युपासीत वध्यं हन्याद् बले सति ।
अहताद्धि भयं तस्माज्जायते नचिरादिव ॥ २९॥
Only a ब्राह्मण knows (another ब्राह्मण), a wife is known by her husband, a minister is known by the king and even the king is known by the king himself. Once an enemy comes under one’s control, such an enemy must never be let off. If one is not strong, a king may take on to humility and spend time but when one gains strength, one must kill the enemy since if an enemy is not killed, such an enemy may become a source of fear (in the future).
दैवतेषु प्रयत्नेन राजसु ब्राह्मणेषु च । नियन्तव्यः सदा क्रोधो वृद्धबालातुरेषु च ।। ३० ।।
निरर्थं कलहं प्राज्ञो वर्जयेन्मूढसेवितम् । कीर्तिं च लभते लोके न चानर्थेन युज्यते ।। ३ ।।
प्रसादो निष्फलो यस्य क्रोधश्चापि निरर्थकः । न तं भर्तारमिच्छन्ति षण्ढं पतिमिव स्त्रियः ।। ३२ ।।
Any anger that comes towards a देवता, ब्राह्मण, a king, an elderly person, a young child or a diseased person must be always controlled with efforts. A wise king must abandon useless enmities created by foolish people. If this is done, such a king will attain fame in this लोक and will not have to face difficult situations. Whose happiness has no value and who anger is also wasted, such a king is not liked it the people of the kingdom just as a woman dislikes an impotent husband.
न बुद्धिर्धनलाभाय न जाड्यमसमृद्धये । लोकपर्यायवृत्तान्तं प्राज्ञो जानाति नेतरः ।। ३३ ।।
विद्याशीलवयोवृद्धान् बुद्धिवृद्धांश्च भारत । धनाभिजातवृद्धांश्च नित्यं मूढोऽवमन्यते ।। ३४।।
अनार्यवृत्तमप्राज्ञमसूयकमधार्मिकम् । अनर्था: क्षिप्रमायान्ति वाग्दुष्टं क्रोधनं तथा ।। ३५ ।।
अविसंवादनं दानं समयस्याव्यतिक्रम: । आवर्तयन्ति भूतानि सम्यक्प्रणिहिता च वाक् ॥ ३६॥
Using बुद्धि, one obtains wealth while foolishness is the cause of lack of wealth — there is no such rule. How this circle of life runs is only understood by the wise, and not the others. O भारत! Foolish people always disrespect विद्या (knowledge), शील (character), अवस्था (situation), बुद्धि (intellect), धन (wealth) and कुल (family) of great and respectful people. Whose character is worthy of condemnation, who is foolish, who always looks for faults in others, who courts अधर्म, who uses foul language and who is always angry, such a one will quickly experience miseries. Not indulging in cheating, giving दान, never fall back from a promise given and a nicely expressed speech – these makes all beings attracted to such a person.
How must a king engage with wealth or people whose presence generates wealth for the king?
अविसंवादको दक्ष: कृतज्ञो मतिमानृजुः । अपि संक्षीणकोशोऽपि लभते परिवारणम् ।। ३७ ।।
धृतिः शमो दम: शौचं कारुण्यं वागनिष्ठुरा मित्राणां चानभिद्रोह: सप्तैता: समिध: श्रिय: ॥ ३८॥
असंविभागी दुष्टात्मा कृतघ्नो निरपत्रपः । ताटृङ्नराधिपो लोके वर्जनीयो नराधिप ।। ३९।।
If the treasury of a king who never betrays another, one who is smart, intelligent and always sports a polite demeanour becomes empty, even then, such a king will always get people who are willing to such him (in such difficult times). These seven aspects contribute to increase of लक्ष्मी – courage (धृतिः), mind-control (शम:), sense-control (दम:), cleanliness (शौचं), compassion (कारुण्यं), one who speaks well (वागनिष्ठुरा) and one who never betrays one’s own friends (मित्राणां अनभिद्रोह:). O राजन्! Whosoever does not distribute wealth in a fair manner among all people who are dependent on him and also one who has a cruel disposition and a shameless person, such a king is fit to be abandoned.
न च रात्रौ सुखं शेते ससर्प इव वेश्मनि । यः कोपयति निर्दोषं सदोषोऽभ्यन्तरं जनम् ।। ४० ।।
येषु दुषेषु दोषः स्याद् योगक्षेमस्य भारत । सदा प्रसादनं तेषां देवतानामिवाचरेत् ।। ४१ ।।
येऽर्था: स्त्रीषु समायुक्ता: प्रमत्तपतितेषु च । ये चानार्ये समासक्ता: सर्वे ते संशयं गता: ।। ४२ ।।
यत्र स्त्री यत्र कितवो बालो यत्रानुशासिता । मज्जन्ति तेऽवशा राजन् नद्यामश्मप्लवा इव ।। ४३ ।।
One who is himself guilty but makes another innocent close person angry, such a person will never be able to get sleep just as a person living in a house that has snakes. O भारत! If on account of blame assigned to a person whose presence is necessary for welfare of all, one must ensure that such persons are kept happy and joyful just like देवताs (are to be kept happy). When objects like wealth, etc, are handed over to a woman*, a negligent person, fallen person (owing to any act of crime committed) and a cruel person, they always remain doubtful (of their decision). O राजन्! Where the governance of a place is given to a woman, gambler or a child, people of such a kingdom become desolate and feel as helpless as a person who is sailing on a boat with stones and who always worry about getting drowned in the sea.
*Women are not managing wealth for kings in this era – the श्लोक does not say that women should not be given the job (this is not a निषेध), it says that when this responsibility is given, the giver carries a sense of doubt in their own minds as to whether the responsibility will be discharged properly. Clearly, we have moved from that era in recent times!!!!! The intent of these श्लोक is possibly to convey to the king that a king must be aware of public reactions or perceptions he must deal with when responsibilities for managing wealth are given to certain kinds of people
Why giving responsibility of wealth to दुर्योधन was wrong?
प्रयोजनेषु ये सक्ता न विशेषेषु भारत । तानहं पण्डितान् मन्ये विशेषा हि प्रसड्भिनः ।। ४४ ।।
यं प्रशंसन्ति कितवा यं प्रशंसन्ति चारणा: । यं प्रशंसन्ति बन्धक्यो न स जीवति मानव: ।। ४५ ।।
O भारत! Those people indulge in work only to the extent this is needed and do not involve themselves in unnecessary activities, I consider them as a पण्डित; since involving excessively in any activity becomes a source of discord (or clash or war). If a person is (only) praised by gamblers or dancers or prostitutes, the life of such a person is as good as that of a dead person.
हित्वा तान् परमेष्वासान् पाण्डवानमितौजसः । आहितं भारतैश्वर्यं त्वया दुर्योधने महत् ।। ४६ ।।
तं द्रक्ष्यसि परिभ्रष्टं तस्मात् त्वमचिरादिव । ऐश्वर्यमदसम्मूढं बलिं लोकत्रयादिव ।। ४७ ।।
O भारत! You have ignored the great धनुर्धर and highly तेजस्वी पाण्डवs and handed over the burden of this great prosperity over to दुर्योधन. For this reason, you will quickly see दुर्योधन, who is filled with greed for prosperity, fall or get banished just as बलि was banished from continuing to hold the position of kingship of त्रिभुवन.
Excuses by धृतराष्ट्र and counter by विदुर
धृतराष्ट्र उवाच
अनीश्वरोऽयं पुरुषो भवाभवे सूत्रप्रोता दारुमयीव योषा । धात्रा तु दिष्टस्य वशे कृतोऽयं तस्माद् वद त्वं श्रवणे धृतोऽहम् ।। १।।
धृतराष्ट्र said — O विदुर! This person is not independent on earning of prosperity or its destruction. ब्रह्मा has tied this person to behave like a puppet to his प्रारब्ध – this is why you may keep talking and even I will sum up courage to continue listening to you.
विदुर उवाच
अप्राप्तकालं वचनं बृहस्पतिरपि ब्रुवन् । लभते बुद्धयवज्ञानमवमानं च भारत ।। २।।
प्रियो भवति दानेन प्रियवादेन चापरः । मन्त्रमूलबलेनान्यो य: प्रिय: प्रिय एव स: ॥ ३ ॥
विदुर said – O भारत! Even if बृहस्पति says something that is not aligned to the specific time (in which the words are stated), whatever he may say, he will be insulted and people will disobey his words. In this world, some people may be loved because they give दान, some may be loved because they say agreeable words and a third may be loved because such a person may have given a मन्त्र or a medicine; however, one who is really loved deeply will always be loved (whether the person gives anything or not).
द्वेष्यो न साधुर्भवति न मेधावी न पण्डित: । प्रिये शुभानि कार्याणि द्वेष्ये पापानि चैव ह ।। ४ ।।
उक्तं मया जातमात्रेऽपि राजन् दुर्योधनं त्यज पुत्रं त्वमेकम् । तस्य त्यागात् पुत्रशतस्य वृद्धि-रस्यात्यागात् पुत्रशतस्य नाशः ।। ५ ।।
Once a person becomes an object of hatred, such a one will not be regarded as a साधु or a विद्वान् or a बुद्धिमान्. A person (regarded as a friend) will always be loved and another regarded as an enemy will always be disliked. O राजन्! When दुर्योधन was born, at that time itself, I had told you to abandon this one kid only. If this lone child was abandoned, all the other hundred children would have progressed well but if this child was not abandoned, all hundred children will get destroyed.
न वृद्धिर्बहु मन्तव्या या वृद्धिः क्षयमावहेत् । क्षयोऽपि बहु मन्तव्यो यः क्षयो वृद्धिमावहेत् ॥ ६ ॥
न स क्षयो महाराज य: क्षयो वृद्धिमावहेत् । क्षय: स त्विह मन्तव्यो यं लब्धा बहु नाशयेत् ॥ ७ ॥
समृद्धा गुणतः केचिद् भवन्ति धनतोऽपरे । धनवृद्धान् गुणैर्हीनान् धृतराष्ट्र विवर्जय ॥ ८॥
Any “progress” that may trigger a destruction at a later date must not be given much importance and equally, any “setback” or “regress” must also be accepted with respect if that regress will trigger growth (or prosperity) at a later date. O महाराज! In reality, that “regress” that eventually leads to growth must not be termed as a “regress”; however that “gain” (or progress) must be termed as “regress” gaining which many gains will get destroyed (at a later date). O धृतराष्ट्र! Some people are plentiful (or accomplished) with गुण while some others are plentiful with wealth. Those who are wealthy but are not so with respect to गुणs are useless and they must always be abandoned immediately.
धृतराष्ट्र उवाच
सर्वं त्वमायतीयुक्तं भाषसे प्राजसम्मतम् । न चोत्सहे सुतं त्यक्तुं यतो धर्मस्ततो जयः ॥९॥
धृतराष्ट्र said – O विदुर! Whatever you are stating is no doubt beneficial to me as an outcome and people who are बुद्धिमान् will no doubt support this. This too is also valid that whichever side धर्म is present, that side will win; despite this, I am not in a position to abandon my own son.
विदुर उवाच
अतीवगुणसम्पन्नो न जातु विनयान्वितः । सुसूक्ष्ममपि भूतानामुपमर्दमुपेक्षते ॥ २०॥
परापवादनिरता: परदु:खोदयेषु च । परस्परविरोधे च यतन्ते सततोत्थिता: ।। ११।।
सदोषं दर्शनं येषां संवासे सुमहद् भयम् । अर्थादाने महान् दोष: प्रदाने च महद् भसम् ॥ १२॥
ये वै भेदनशीलास्तु सकामा निस्त्रपाः शठा: । ये पापा इति विख्याता: संवासे परिगर्हिता: ।। १३ ।।
विदुर said – O राजन्! One who has abundant गुणs and also humble, such a one will not be able to tolerate killing of beings and cannot remain indifferent when such a thing is happening. Those people who are always abusing others, give sorrow to others and also always relish creating divides among people, those whose sight itself is filled with दोष (inauspicious) and there is always a high level of danger even being close to such people, taking wealth of such people is to be seen as a great दोष or even giving wealth to such people will lead to a fearful outcome. One whose very nature is to create differences (or enmities) among people, who is full of desires, who is shameless, adamant and a popular पापी, they are not qualified to be seen as a valid company (to keep with) and (such an action is always) despised.
युक्ताश्चान्यैर्महादोषैर्ये नरास्तान् विवर्जयेत् । निवर्तमाने सौहार्दे प्रीतिर्नीचे प्रणश्यति ।। २४।।
या चैव फलनिर्वृत्ति: सौहृदे चैव यत् सुखम् ।
यतते चापवादाय यत्नमारभते क्षये ।। १५ ।। अल्पेऽप्यपकृते मोहान्न शान्तिमधिगच्छति ।
Apart from the above mentioned दोषs, if people have any other दोषs, such people too must be abandoned. When harmony (between people) is destroyed, people who are of the lower kind then stop loving and the benefits of success and happiness that are usually associated with harmonious friendships also get destroyed. Then such people of the lower kind start defaming the other person (with whom harmony has been destroyed) and even for minor offences, owing to delusion, they start efforts to deepen the wedges (including destruction). They do not intend to live in peace.
तादृशैः संगतं नीचैर्नृशंसैरकृतात्मभिः ।। २६ ।। निशम्य निपुणं बुद्धया विद्वान् दूराद् विवर्जयेत् ।
यो ज्ञातिमनुगृहाति दरिद्रं दीनमातुरम् ॥ २७ ॥ स पुत्रपशुभिर्वृद्धिं श्रेयश्चानन्त्यमश्नुते ।
The wise people, after contemplating thoroughly, abandon such lower-type, cruel and those who have no control over their senses, from far away itself. (On the other hand), those who show favour (or grace or show love-kindless) their own family members, the poor, the needy and those who are unwell, such a person will be filled with children and cattle and will obtain benefits for a long period of time.
ज्ञातयो वर्धनीयास्तैर्य इच्छन्त्यात्मनः शुभम् ॥ १८ ॥ कुलवृध्दिं च राजेन्द्र तस्मात् साधु समाचर । श्रेयसा योक्ष्यते राजन् कुर्वाणो ज्ञातिसत्क्रियाम् ॥ २९ ॥
विगुणा ह्यपि संरक्ष्या ज्ञातयो भरतर्षभ । किं पुनर्गुणवन्तस्ते त्वत्प्रसादाभिकाङ्क्षिण: ।। २० ।।
O राजेन्द्र! Those who are interested in their own welfare, they must make efforts to ensure that their own family members make progress in their own lives – for this reason, you may therefore make efforts to enhance the progress of all people from our own कुल. O राजन्! Whoever respects (or takes care) of one’s own family members, such a one will certain experience a beneficial life. O भरतर्षभ! Even if one’s family members lack गुण, one must make efforts to protect them. And therefore, those who possess your affinity as well as possess excellent गुण, what can one speak more about them? (meaning they should certainly benefit from your liking for them).
प्रसादं कुरु वीराणां पाण्डवानां विशाम्पते । दीयन्तां ग्रामका: केचित् तेषां वृत्त्यर्थमीश्वर ।। २२।।
एवं लोके यशः प्राप्तं भविष्यति नराधिप । वृद्धेन हि त्वया कार्यं पुत्राणां तात शासनम् ।। २२ ।
O राजन्! You are capable, kindly show your face towards the strong पाण्डवs and for their sustenance, grant them a few villages. O नरेश्वर! If you do this, you will certainly attain fame in this world. O तात! You are an elderly person and you must therefore be in charge of (the lives of) your children.
मया चापि हितं वाच्यं विद्धि मां त्वद्धितैषिणम् । ज्ञातिभिर्विग्रहस्तात न कर्तव्य: शुभार्थिना ।
सुखानि सह भोज्यानि ज्ञातिभिर्भरतर्षभ ।। २३ ।।
सम्भोजनं संकथनं सम्प्रीतिश्च परस्परम् । ज्ञातिभि: सह कार्याणि न विरोध: कदाचन ।। २४।।
O भरतर्षभ! I too always strive to talk about your welfare only. Kindly consider me as your well-wisher. O तात! Those fellow family members who always your welfare too – there should be no reason for us to develop enmity with them. In fact, we should unite with them and lead a happy life jointly. It is our duty to eat food together, indulge in happy conversations and live in a loving manner with our fellow family members. One must never get into disputes with people from our own family.
ज्ञातयस्तारयन्तीह ज्ञातयो मज्जयन्ति च । सुवृत्तास्तारयन्तीह दुर्वृत्ता मज्जयन्ति च ॥ २५॥
सुवृत्तो भव राजेन्द्र पाण्डवान् प्रति मानद । अधर्षणीयः शत्रूणां तैर्वृतस्त्वं भविष्यसि ।। २६ ।।
श्रीमन्तं ज्ञातिमासाद्य यो ज्ञातिरवसीदति । दिग्धहस्तं मृग इव स एनस्तस्य विन्दति ।। २७ ।।
In this world, it is fellow family members who can uplift us and who also can drown us. Within them, those who are सदाचारी, they will uplift but those who are दुराचारी, they will drown us. O राजेन्द्र! Please display सद्व्यवहार towards पाण्डव. O मानद! Once you are safe from them, you will become impregnable for all enemies. Just as a deer suffers when it is approached by a hunter carrying poisonous arrows, the same suffering awaits a poor family member who approaches another family members who may be wealthy and in the process, he also becomes partakes of the पाप that the wealthy family member undertakes.
पश्चादपि नरश्रेष्ठ तव तापो भविष्यति । तान् वा हतान् सुतान् वापि श्रुत्वा तदनुचिन्तय ।। २८।।
येन खट्वां समारूढः परितप्येत कर्मणा । आदावेव न तत् कुर्यादध्रुवे जीविते सति ।। २९ ।।
न कश्चिन्नापनयते पुमानन्यत्र भार्गवात् । शेषसम्प्रतिपत्तिस्तु बुद्धिमत्स्वेव तिष्ठति ॥ ३०॥
दुर्योधनेन यद्येतत् पापं तेषु पुराकृतम् । त्वया तत् कुलवृद्धेन प्रत्यानेयं नरेश्वर ।। ३ ?
O नरश्रेष्ठ! You must note that when you listen to the death of both पाण्डवs as well as your own children, you will suffer greviously – do consider this seriously. There is no guarantee with respect to this life; for this reason, one must not undertake any action which one will regret (later) when one is lying down on their bed (as the last stage of one’s life). Other than शुक्राचार्य, there is no person who does not bypass living life that is aligned to नीति – therefore, what has happened already has happened. The remaining or residual duty that needs to be done is dependent on wise people (like you) (meaning – please decide appropriately and this all rests on you only). O नरेश्वर! If दुर्योधन has undertaken an unjust action in the past towards the पाण्डवs, given your position as the elder within the family, you must be the person who will need to undertake प्रायश्चित for such an action.
तांस्त्वं पदे प्रतिष्ठाप्य लोके विगतकल्मषः । भविष्यसि नरश्रेष्ठ पूजनीयो मनीषिणाम् ॥ ३२॥
सुव्याहृतानि धीराणां फलतः परिचिन्त्य यः । अध्यवस्यति कार्येषु चिरं यशसि तिष्ठति ।। ३३।।
असम्यगुपयुक्तं हि ज्ञानं सुकुशलैरपि । उपलभ्यं चाविदितं विदितं चाननुष्ठितम् ।। ३४।।
पापोदयफलं विद्वान् यो नारभति वर्धते । यस्तु पूर्वकृतं पापमविमृश्यानुवर्तते ।
अगाधपङ्के दुर्मेधा विषमे विनिपात्यते ॥ ३५ ॥
O नरश्रेष्ठ! If you reestablish them on their throne, then any blame that may be attached to you (for past actions) will get washed away and you will again become endearing to all wise people (in this world). Those who contemplate on the outcome of wisdom shared to them by wise people and then convert such wisdom into the right course of action, such persons will obtain ever-lasting fame. Even if capable scholars give advice to a person, such an advice (counsel) is wasted if such a person has no clarity about his own duty as well as does not action on the advice even if he has understood the counsel given to him. That wise person who do not undertake actions filled with पाप certainly grows (or makes progress); but a pseudo-intellect persons who does not contemplate upon the पाप undertaken in previous lives and continues to indulge in them, such a one will fall in a नरक filled with deep mud.
Obstructions to earn wealth
मन्त्रभेदस्य षट् प्राज्ञो द्वाराणीमानि लक्षयेत् । अर्थसंततिकामश्च रक्षेदेतानि नित्यशः ।। ३६ ।।
मदं स्वप्नमविज्ञानमाकारं चात्मसम्भवम् । दुष्टामात्येषु विश्रम्भं दूताच्चाकुशलादपि ।। ३७ ।।
द्वाराण्येतानि यो ज्ञात्वा संवृणोति सदा नृप । त्रिवर्गाचरणे युक्त: स शत्रूनधितिष्ठति ॥ ३८॥
न वै श्रुतमविज्ञाय वृद्धाननुपसेव्य वा । धर्मार्थी वेदितुं शक्यौ बृहस्पतिसमैरपि ।। ३९ ।।
To protect one’s wealth, a wise person must be aware of six subtle aspects to be able to reach the (knowledge) of the secrets of मंत्र and those doors must always be kept closed – taking to alcoholic substances, sleep, ignoring important advice, distorting expressions reflected in eyes and face, depending on bad ministers and taking help of (even) a single दूत (messenger) who is not good in conduct of such work. O राजन्! One who is able to keep these doors closed at all times, such a one can be focussed on actions of अर्थ, धर्म and काम and is successful in keeping enemies subdued at all times. Even people like बृहस्पति cannot absorb knowledge relating to धर्म & अर्थ without serving the elderly people.
Qualities that one must have and one must see in others to assess their worth
नष्टं समुद्रे पतितं नष्टं वाक्यमशृण्वति । अनात्मनि श्रुतं नष्टं नष्टं हुतमनग्निकम् ॥ ४०॥
Whatever objects falls into an ocean gets destroyed, one who does not listen any word conveyed to such a person also gets destroyed, one who does not practice control of senses cannot learn any wisdom from the शास्त्र (even though he may be studying them) and any हवन performed on ash is also wasted.
मत्या परीक्ष्य मेधावी बुद्धया सम्पाद्य चासकृत् । श्रुत्वा दृष्ट्वाथ विज्ञाय प्राजैर्मैत्रीं समाचरेत् ।। ४ २।।
अकीर्तिं विनयो हन्ति हन्त्यनर्थं पराक्रम: । हन्ति नित्यं क्षमा क्रोधमाचारो हन्त्यलक्षणम् ।। ४२।।
Before getting into a friendship with another person, a बुद्धिमान् person must use one’s बुद्धि to assess the capability of the other person based on his own past experience. Then he may take good references and also meet the personal personally and then proceed (to seek friendship with another). Humility destroys from (getting into a situation of) bad reputation, courage prevents one from getting into an inappropriate situation, it is क्षमा (compassion) that destroys anger and it is सदाचार (good conduct) that prevents one from acquiring bad traits.
परिच्छदेन क्षेत्रेण वेश्मना परिचर्यया । परीक्षेत कुलं राजन् भोजनाच्छादनेन च ।। ४३ ।।
उपस्थितस्य कामस्य प्रतिवादो न विद्यते । अपि निर्मुक्तदेहस्य कामरक्तस्य किं पुनः ।। ४४ ।।
प्राज्ञोपसेविनं वैद्यं धार्मिकं प्रियदर्शनम् । मित्रवन्तं सुवाक्यं च सुहृदं परिपालयेत् ॥ ४५ ॥
दुष्कुलीनः कुलीनो वा मर्यादां यो न लङ्घयेत् । धर्मापेक्षी मृदुर्हीमान् स कुलीनशताद् वरः ॥ ४६ ॥
O राजन्! Do examine thoroughly the family character based on types of dressing styles, their mother, their home, their service (orientation), type of food they ate and clothes (they wear). Those people who are not immersed in their identity as a देह, when an appropriate object is brought in front of them, they will not resist it but what then to say about a person who is attached to objects? One must always protect those kind/ likeable people who serve the scholars, doctors, those aligned to धर्म, who look good, one who has a lot of friend and one who speak politely. Whether born in a low-family or high-family – one who never goes against मर्यादा, one who never disregards धर्म, one who bears a polite demeanour and one who is humble, such types of people are better than those who may be from the so-called good families.
Friendship that lasts (and does not)
ययोश्चित्तेन वा चित्तं निभूतं निभृतेन वा । समेति प्रज्ञया प्रज्ञा तयोर्मैत्री न जीर्यति ।। ४७ ।।
दुर्बुद्धिमकृतप्रज्ञ छन्नं कूपं तृणैरिव । विवर्जयीत मेधावी तस्मिन् मैत्री प्रणश्यति ॥ ४८॥
When two people connect – either one’s mind with another’s mind, one’s secrets with that of the other or one’s intellect connects with the intellect of the other, their friendship never gets sullied. It is important for an intelligent person to abandon those whose minds are twisted or whose ability to think/ contemplate is low, just as one abandons a well covered with dry grass – this is because any friendship with them will get destroyed. It is appropriate for a wise person to avoid friendship with a person who is arrogant, foolish, anger-filled, lacks courage and lacks in धर्म.
कृतज्ञ धार्मिकं सत्यमक्षुद्र दृढभक्तिकम् । जितेन्द्रियं स्थितं स्थित्यां मित्रमत्यागि चेष्यते ।। ५० ।।
इन्द्रियाणामनुत्सर्गो मृत्युनापि विशिष्यते । अत्यर्थं पुनरुत्सर्गः सादयेद् दैवतान्यपि ॥ ५१ ॥
मार्दवं सर्वभूतानामनसूया क्षमा धृति: । आयुष्याणि बुधा: प्राहुर्मित्राणां चाविमानना ।। ५२।।
A friend must be such who is grateful, aligned to धर्म, speaks truth, charitable, who keeps strong affection, one who has control over senses, one who respects मर्यादा and one who never gives up on friendship. To always keep इन्द्रिय in control is much more difficult than death but to leave them fully un-restrained destroys the देवताs. For a long life and acquiring (good) गुण, one must have a benevolent attitude towards all beings, not finding faults with others, having compassion (क्षमा), having courage and not insulting friends (in this line, “not insulting friends” is the key message).
Who is a courageous person?
अपनीतं सुनीतेन योऽर्थं प्रत्यानिनीषते । मतिमास्थाय सुदृढां तदकापुरुषव्रतम् ॥ ५३॥
आयत्यां प्रतिकारजस्तदात्वे दृढनिश्चयः । अतीते कार्यशेषज्ञो नरोऽर्थैन प्रहीयते ।। ५४।।
A person who attempts to regain wealth that has been lost, with a stable mind and adhering to good conduct, the behaviour of such a one is akin to that of a courageous man. A person who does these actions will never experience lack of prosperity – one who looks for a solution to address potential situation of sorrow, one who is steadfast in performing the duties that the person is meant to discharge as per the current situation and who is fully aware of all past responsibilities which are still to be executed.
Develop active work orientation
कर्मणा मनसा वाचा यदभीक्ष्णं निषेवते । तदेवापहरत्येनं तस्मात् कल्याणमाचरेत् ॥ ५५॥
मङ़लालम्भनं योग: श्रुतमुत्थानमार्जवम् । भूतिमेतानि कुर्वन्ति सतां चाभीक्ष्णदर्शनम् ।। ५६ ।।
अनिर्वेद: श्रियो मूलं लाभस्य च शुभस्य च । महान् भवत्यनिर्विण्ण: सुखं चानन्त्यमश्नुते ।। ५७।।
A person who commits oneself fully with one’s mind, speech and actions in any specific work, such work pulls such a person (more and more) towards itself. It is for this reason that a person must always engage in work that is beneficial. All these are beneficial acts – touching pure objects, keeping agitations within one’s mind under control, study of शास्त्र, active disposition, simplicity and regularly meeting सत्पुरुषs. Keeping oneself engaged in activity and not getting disenchanted with such an activity – such a mindset lies at the root of wealth, gains and a good life. It is for this reason that a person who does not abandon activity orientation becomes a great person and will always have access to unending happiness.
Benefits of क्षमा (again)
नात: श्रीमत्तरं किंचिदन्यत् पथ्यतमं मतम् । प्रभविष्णोर्यथा तात क्षमा सर्वत्र सर्वदा ।। ५८ ।।
क्षमेदशक्त: सर्वस्य शक्तिमान् धर्मकारणात् । अर्थानर्थौ समौ यस्य तस्य नित्यं क्षमा हिता ।। ५९ ।।
O तात! An eligible person must always take resort to क्षमा everywhere and at all times – there is no solution (or way) other than this to obtain beneficial outcomes and earns good fortune. One who is weak, such a one will need to resort to क्षमा on everyone anyway; but one who is strong, such a one too must adhere to क्षमा for the purpose of धर्म – and in whose eyes, both positive and negative outcomes are seen as the same, क्षमा is always helpful for such a person too.
Where does लक्ष्मी reside?
यत् सुखं सेवमानोऽपि धर्मार्थाभ्यां न हीयते । कामं तदुपसेवेत न मूढव्रतमाचरेत् ।। ६० ।।
दुःखार्तेषु प्रमत्तेषु नास्तिकेष्वलसेषु च । न श्रीर्वसत्यदान्तेषु ये चोत्साहविवर्जिताः ।। ६२।।
आर्जवेन नरं युक्तमार्जवात् सव्यपत्रपम् । अशक्तं मन्यमानास्तु धर्षयन्ति कुबुद्धयः ॥ ६२॥
अत्यार्यमतिदातारमतिशूरमतिव्रतम् । प्रज्ञाभिमानिनं चैव श्रीर्भयान्नोपसर्पति ।। ६३ ।।
A person must ensure that one enjoys only such types of happiness that does not make the person deviate from धर्म & अर्थ, and also ensure that one does not get into foolish habits (sleep, negligence, etc). One who is suffering from many sorrows, one who is negligent, one who is a नास्तिक, lazy, does not keep senses in control, लक्ष्मी does not reside at such a place for a long time. Those who possess a deviant mind always criticize (or look down upon) people who are simple as well as those who adhere to sense of propriety owing to simplicity, by describing them as weak. Owing to fear, लक्ष्मी does not reside near a person who is excessively noble, excessively charitable, excessively courageous, one who keeps too many rules and resorts to excessive व्रत, and also those who are excessively proud of their intellect.
न चातिगुणवत्स्वेषा नात्यन्तं निर्गुणेषु च । नैषा गुणाम् कामयते नैर्गुण्यान्नानुरज्यते ।
उन्मत्ता गौरिवान्धा श्री: क्वचिदेवावतिष्ठते ।। ६४।।
अग्निहोत्रफला वेदा: शीलवृत्तफलं श्रुवम् । रतिपुत्रफला नारी दत्तभुक्तफलं धनम् ।। ६५ ।।
लक्ष्मी does not reside near people who are excessively गुणी and those who completely lack गुण. It does not prefer people with too many गुण and also does not have affection towards those who lack गुण. Like a frenzied (or loony) cow, this blind लक्ष्मी stays only at a few places. Doing अग्निहोत्र is the फल of (study of), behaving with gentleness and conduct conduct is the फल of study of शास्त्र, good sexual joys and birth of children is फल of a wife and charity and enjoyment is the फल of (having) wealth (focus of this is enjoyment derived from wealth – others are mere analogies).
अधर्मोपार्जितैरर्थैर्य: करोत्यौध्वदेहिकम् । न स तस्य फलं प्रेत्य भुङ्केऽर्थस्य दुरागमात् ॥ ६६॥
One who undertakes rituals (to get access to good outcomes after death like स्वर्ग, etc) using wealth earned by doing अधर्म, such a one does not get the benefit of performance of such rituals since the source of such wealth is contaminated.
Traits/ attitudes that enable success
कान्तारे वनदुर्गेषु कृच्छ्रास्वापत्सु सम्भ्रमे । उद्यतेषु च शस्त्रेषु नास्ति सत्त्ववतां भयम् ॥ ६७ ॥
उत्थानं संयमो दाक्ष्यमप्रमादो धृति: स्मृतिः । समीक्ष्य च समारम्भो विद्धि मूलं भवस्य तु ।। ६८।।
People who are filled with सत्त्व; meaning they have strong belief on their own selves, will never experience fear (even when they are) inside a deep jungle, walking on difficult roads, experiencing difficult times, during times of panic as well as when they have weapons in their hands to attack someone. Possessing these traits may be understood as मूल-मन्त्र of success – activity orientation (hard work), calm/ patience, skill/ capability, caution, courage, memory and due analysis/ evaluation before commencing any work.
तपो बलं तापसानां ब्रह्म ब्रह्मविदां बलम् । हिंसा बलमसाधूनां क्षमा गुणवतां बलम् ।। ६९ ।।
The strength of a तपस्वी is तप, वेद of the strength of those who study वेद, हिंसा (violence) is the strength of those who are पापी and क्षमा is the strength of those endowed with गुण.
अष्टौ तान्यव्रतघ्नानि आपो मूलं फलं पयः । हविर्बाह्मणकाम्या च गुरोर्वचनमौषधम् ।। ७० ।।
These eight व्रत never do harm – जल (water), मूल (roots), फल (fruits), दूध (milk), घी, fulfilment of wishes of a ब्राह्मण, promise of a गुरु and medicine.
न तत् परस्य संदध्यात् प्रतिकूलं यदात्मनः । संग्रहेणैष धर्म: स्यात् कामादन्य: प्रवर्तते ।। ७१ ।।
अक्रोधेन जयेत् क्रोधमसाधुं साधुना जयेत् । जयेत् कदर्यं दानेन जयेत् सत्येन चानृतम् ॥ ७२॥
स्त्रिधूर्तकेऽलसे भीरौ चण्डे पुरुषमानिनि । चौरे कृतघ्ने विश्वासो न कार्यो न च नास्तिके ।। ७३ ।।
अभिवादनशीलस्य नित्यं वृद्धोपसेविनः । चत्वारि सम्प्रवर्धन्ते कीर्तिरायुर्यशो बलम् ।। ७४।।
Whatever one thinks is against us, make sure that such things (people) are not performed with others too – this in summary is धर्म. As against this, whatever is inspired (or triggered) by desire, know it to be अधर्म. Win over anger with non-anger, win over bad conduct with good conduct, win over miserliness by doing दान, and resort to सत्य (truth) to win over untruth. Never trust someone who is a womanizer, lazy, fearful, angry, proud of one’s own personality, thief, one who is not grateful (to anyone) and नास्तिक. One who bows down to गुरुs on a daily basis, who bows down to people and serves elderly on a continual basis – such a one’s fame, age, popularity and strength – all these keep rising.
अतिक्लेशेन येऽर्था: स्युर्धर्मस्यातिक्रमेण वा । अरेवा प्रणिपातेन मा स्म तेषु मन: कृथा: ।। ७५ ।।
अविद्य: पुरुष: शोच्य: शोच्यं मैथुनमप्रजम् । निराहारा: प्रजाः शोच्या: शोच्यं राष्ट्रमराजकम् ॥ ७६ ॥
अध्वा जरा देहवतां पर्वतानां जलं जरा । असम्भोगो जरा स्त्रीणां वाक्शल्यं मनसो जरा ।। ७७ ।।
Do not put one’s mind into earning wealth that can be earned by taking too much stress, that leads to bypassing धर्म and that which can only be earned when one bends down to an enemy. One must always express sorrow for a person who does not have विद्या, woman who is unable to bear children, citizens who are unable to obtain food and a kingdom that has no king. For those with a body, sorrow from old age comes from excessive walking, for mountains, sorrow from old age comes from continuous rains, for women, sorrow from old age comes from being unable to engage in sexual activity and for the mind, sorrow from old age happens when it is hit by word-arrows.
अनाम्नायमला वेदा ब्राह्मणस्याव्रतं मलम् ।। ७८।। मलं पृथिव्या बाह्लीका: पुरुषस्यानृतं मलम् ।
कौतूहलमला साध्वी विप्रवासमला: स्त्रिय: ॥ ७९ ॥
सुवर्णस्य मलं रूप्यं रूप्यस्यापि मलं त्रपु । ज्ञेयं त्रपुमलं सीसं सीसस्यापि मलं मलम् ।। ८० ।।
न स्वप्नेन जयेन्निद्रां न कामेन जयेत् स्त्रियः । नेन्धनेन जयेदग्निं न पानेन सुरां जयेत् ॥८१ ॥
The dirt of वेद is not engaging in practice (of study of वेद), the dirt of ब्राह्मण is non-adherence to the ब्राह्मण rules of conduct, the dirt of Earth is बाह्लीकदेश (modern Balkh in northern Afghanistan), the dirt of a human being is to express lies, the dirt of a पतिव्रता woman is eagerness to enage in excessive play & humour and dirt of a wife is to live in a separate place without husband. Dirt of gold is silver, dirt of silver is copper, dirt of copper is lead and dirt of lead is dirty-ness. Do not try to sleep excessively to win over sleep, do not try to win over a woman by indulging in excessive sexual conduct, do not put wood excessively to win over fire and do not indulge in excessive drinking to win over the habit of drinking.
यस्य दानजितं मित्रं शत्रवो युधि निर्जिता: । अन्नपानजिता दारा: सफलं तस्य जीवितम् ॥८२॥
Whose life may be deemed as successful meaning filled with happiness? One whose friend has aligned to him owing to wealth/ charity, one whose enemy has been won over in a war and that woman who is aligned to you owing to being well provided.
Wealth is never enough – stop worrying about it
सहस्रिणोऽपि जीवन्ति जीवन्ति शतिनस्तथा । धृतराष्ट्र विमुच्चेच्छां न कथण्चिन्न जीव्यते ॥ ८३॥
यत् पृथिव्यां ब्रीहियवं हिरण्यं पशव: स्त्रियः । नालमेकस्य तत् सर्वमिति पश्यन् न मुह्यति ।।८४।।
Those who have a thousand (rupees) are also alive as also those who have hundred (rupees) – both are living. Hence, O महाराज धृतराष्ट्र! Kindly get rid of greed for excessive wealth – (if anyone says that) without this (wealth), life is not lived is (speaking) untruth. Whatever wealth is present on this Earth – grains, maize, gold, cattle and women – all of these are never enough for any single person (meaning they will never be satisfied even if all of these come under one’s control). One who thinks like this will never fall under any delusion.
राजन् भूयो ब्रवीमि त्वां पुत्रेषु सममाचर । समता यदि ते राजन् स्वेषु पाण्डुसुतेषु वा॥८५॥
O राजन्! I am saying again – if you look at your children and पाण्डव with an equal eye, then behave with all children in the same manner.
विदुर उवाच
योऽभ्यर्चित: सद्विरसज्जमान: करोत्यर्थं शक्तिमहापयित्वा । क्षिप्रं यशस्तं समुपैति सन्त-मलं प्रसन्ना हि सुखाय सन्तः ।। १ ।।
विदुर said – O राजन्! One who earn the respect of good natured people and with this, remains detached while focusing on acquiring material welfare, such a great person will no doubt attain great fame – this is because if whosoever are liked by संतs will always be happy.
महान्तमप्यर्थमधर्मयुक्तं यः संत्यजत्यनपाकृष्ट एव । सुखं सुदु:खान्यवमुच्य शेते जीर्णां त्वचं सर्प इवावमुच्य ।। २ ।।
A person who abandons wealth earned via अधर्म without having any attraction towards it, such a one gets rid of sorrow and remains happy just as a snake sheds its own skin.
अनृते च समुत्कर्षो राजगामि च पैशुनम् । गुरोश्चालीकनिर्बन्ध: समानि ब्रह्महत्यया ।। ३ ।।
Those who make progress stating lies, those who indulge in back-biting with a king and makes false accusations against गुरुs – these three acts are akin to ब्रह्महत्या.
असूयैकपदं मृत्युरतिवाद: श्रियो वधः । अशुश्रूषा त्वरा श्लाघा विद्याया: शत्रवस्त्र्यः ॥ ४ ॥
Those who see दोष in गुण (meaning finding faults with others) is akin to death, to accuse (or castigate) someone is akin to destruction of लक्ष्मी and finally, absence of service, hasty and self-praise – all these three are enemy of education.
आलस्यं मदमोहौ च चापलं गोष्ठिरेव च । स्तब्धता चाभिमानित्वं तथात्यागित्वमेव च ।
एते वै सप्त दोषा: स्यु: सदा विद्यार्थिनां मता: ।। ५ ।।
These seven have always been stated as being harmful for students – laziness, attachments-delusion, unstable mind, groupism, self-obsession, arrogance and absence of sacrifice.
सुखार्थिन: कुतो विद्या नास्ति विद्यार्थिन: सुखम् । सुखार्थी वा त्यजेद् विद्यां विद्यार्थी वा त्यजेत् सुखम् ॥ ६ ॥
How will a person seeking happiness get विद्या? There is no happiness for those who pursue विद्या.
Those who seek विद्या must forget about happiness while those who seek happiness must forget about विद्या.
नाग्निस्तृप्यति काष्ठानां नापगानां महोदधि: । नान्तक: सर्वभूतानां न पुंसां वामलोचना ॥ ७ ॥
Fire is never satiated with fuel, oceans are never satiated with rivers, death is never satisfied with all beings and adulterous woman is never satisfied with (all) men.
आशा धृतिं हन्ति समृद्धिमन्तक: क्रोध: श्रियं हन्ति यशः कदर्यता । अपालनं हन्ति पशूंश्च राज-न्नेक: क्रुद्धो ब्राह्मणो हन्ति राष्ट्रम् ॥ ८॥
Hope destroys courage, यम destroys prosperity, anger destroys लक्ष्मी, miserliness destroys fame and lack of caution destroys animals – but राजन्! When a ब्राह्मण alone becomes angry, then the entire nation is destroyed.
अजाश्च कांस्यं रजतं च नित्यं मध्वाकर्ष: शकुनि: श्रोत्रियश्च । वृद्धो ज्ञातिरवसन्न: कुलीन एतानि ते सन्तु गृहे सदैव ॥ ९॥
Goats, plates made of brass, silver, honey, arrows, birds, ब्राह्मण who are well-versed in the वेद, elderly person in the family and a noble person in difficulties – all these have always been present in your house (at all times).
अजोक्षा चन्दनं वीणा आदर्शो मधुसर्पिषी । विषमौदुम्बरं शङ्ख: स्वर्णनाभोऽथ रोचना ।। १० ।।
गृहे स्थापयितव्यानि धन्यानि मनुरब्रवीत् । देवब्राह्मणपूजार्थमतिथीनां च भारत ।। ११ ।।
O भारत! मनु had stated that to undertake पूजा of देवता, ब्राह्मण and अतिथि, these objects must always be present within one’s house – goats, cattle, sandalwood, वीणा, दर्पण (mirror), मधु (honey), घी, जल (water), copper vessels, शंख, शालग्राम and गोरोचन.
Abandon the अनित्य and take on to सत्य (by doing धर्म on a daily basis)
इदं च त्वां सर्वपरं ब्रवीमि पुण्यं पदं तात महाविशिष्टम् । न जातु कामान्न भयान्न लोभाद् धर्मं जह्याज्जीवितस्यापि हेतो: ।। १२।।
नित्यो धर्म: सुखदुःखे त्वनित्ये जीवो नित्यो हेतुरस्य त्वनित्यः । त्यक्त्वानित्यं प्रतितिष्ठस्व नित्ये संतुष्य त्वं तोषपरो हि लाभ: ॥ २३ ॥
O तात! Now, I will tell you an extremely important words that is useful to earn पुण्य – seeking, fear, greed and for this life too, never abandon धर्म. धर्मं is eternal but joy and sorrow is not. जीव is eternal but the reason (as to why जीव exists) is not eternal. You must abandon what is not eternal (अनित्य) and remain established in the eternal (नित्य) and take on to contentment – since it is contentment that is the highest gain.
महाबलान् पश्य महानुभावान् प्रशास्य भूमिं धनधान्यपूर्णाम् । राज्यानि हित्वा विपुलांश्च भोगान् गतान् नरेन्द्रान् वशमन्तकस्य ।। १४ ।।
मृतं पुत्रं दु:खपुष्टं मनुष्या उत्क्षिप्य राजन् स्वगृहान्निर्हरन्ति । तं मुक्तकेशा: करुणं रुदन्ति चितामध्ये काष्ठमिव क्षिपन्ति ।। १५ ।।
अन्यो धनं प्रेतगतस्य भुङ्के वयांसि चाग्निश्च शरीरधातून् । द्वाभ्यामयं सह गच्छत्यमुत्र पुण्येन पापेन च वेष्ट्यमानः ॥ २६ ॥
Ruling over this Earth which is filled with wealth & grains, in the end, leaving this entire kingdom and abundant happiness, focus on the lives of the strong and great kings (of the past) who have earlier departed to यम. O राजन्! When a child, who has been brought up with a lot of efforts, love and care, dies, people then immediately take away the body of such a child from their house. First they tear-up their hair and cry profusely but then their body is put into fire just like a normal piece of wood. The wealth owned by that person (who has died) is enjoyed by others – the person’s body is either eaten away by the birds or fire burns it up. A person departs to the next लोक only carrying their पुण्य and पाप along with them.
उत्सृज्य विनिवर्तन्ते ज्ञातयः सुहृद: सुता: । अपुष्पानफलान् वृक्षान् यथा तात पतत्रिणः ।। २७ ।।
अग्नौ प्रास्तं तु पुरुषं कर्मान्वेति स्वयंकृतम् । तस्मात् तु पुरुषो यत्नाद् धर्मं संचिनुयाच्छनै: ।। १८ ।।
अस्माल्लोकादूर्ध्वममुष्य चाधो महत् तमस्तिष्ठति ह्यन्धकारम् । तद् वै महामोहनमिन्द्रियाणां बुध्यस्व मा त्वां प्रलभेत राजन् ॥ १९ ॥
O तात! Just as the birds abandon a tree that has no flowers, leaves or fruits, in the same way, the प्रेत (of the child who has died) is abandoned by their own family, friends and children in the cremation ground. The person who has been put into अग्नि is followed only by the good and negative कर्म undertaken by him. It is for this reason that it is important for each person to slowly and slowly make efforts to aggregate कर्म aligned to धर्म. In this लोक as well as परलोक, and even above and below these, the great darkness in the form of अज्ञान is spread everywhere. It is this (अज्ञान) that immerses the इन्द्रिय in great confusion. O राजन्! Kindly know all this knowing which you do not come into contact with this (अज्ञान).
इदं वच: शक्ष्यसि चेद् यथाव-न्निशम्य सर्वं प्रतिपत्तुमेव । यश: परं प्राप्स्यसि जीवलोके भयं न चामुत्र न चेह तेऽस्ति ।। २०।।
आत्मा नदी भारत पुण्यतीर्था सत्योदका धृतिकूला दयोर्मि: । तस्यां स्नात: पूयते पुण्यकर्मा पुण्यो ह्यात्मा नित्यमलोभ एव ।। २२ ।।
कामक्रोधग्राहवतीं पञ्चेन्द्रियजलां नदीम् । नावं धृतिमयीं कृत्वा जन्मदुर्गाणि संतर ।। २२ ।।
After listening to me, if you are able to comprehend all my words, then in this मनुष्यलोक, you will attain great fame and in both this लोक as well as परलोक, you will not have to face any fear. O भारत! This जीवात्मा is a river. In this are present तीर्थ in the form of पुण्य. Its origin has come about from परमात्मा whose स्वरूप is सत्य (existence, eternal). It is courage (धैर्य ) that are its banks. Compassion (दया) are its waves. A person who does पुण्यकर्म undertakes स्नान to become pure since आत्मा that is bereft of greed is always sacred/ pure. Use courage in the form of a boat to cross this desire & anger filled संसार which is akin to a difficult river, and which is filled with water in the form of five इन्द्रिय.
प्रज्ञावृद्धं धर्मवृद्धं स्वबन्धुं विद्यावृद्धं वयसा चापि वृद्धम् । कार्याकार्य पूजयित्वा प्रसाद्य य: सम्पृच्छेन्न स मुह्योत् कदाचित् ॥ २३ ॥
धृत्या शिश्नोदरं रक्षेत् पाणिपादं च चक्षुषा । चक्षु:श्रोत्रे च मनसा मनो वाचं च कर्मणा ।। २४ ।।
One will never fall into any delusion if and when respects and gives joy to one’s own family member who is accomplished in बुद्धि, धर्म, विद्या and elderly in age and converses with him on topics relating to duties and non-duties. Use courage to protect one’s reproductive organ and stomach; meaning that one should use courage to control one’s sexual urges and heat generated by hunger. In the same way, protect (or control) hands & legs using eyes, protect eyes & ears using the mind and mind & speech using सत्कर्म.
Role of all four वर्ण
नित्योदकी नित्ययज्ञोपवीती नित्यस्वाध्यायी पतितान्नवर्जी । सत्यं ब्रुवन् गुरवे कर्म कुर्वन् न ब्राह्मणश्रयवते ब्रह्मलोकात् ॥ २५॥
Using water, ब्राह्मण who daily undertakes स्नान, संध्या, तर्पण, etc., undertakes संध्यावंदन daily, does study of the वेद daily, abandons food from पतित (those who do not perform वैदिक कर्म), speaks the truth and serves गुरु, such a ब्राह्मण will never stray from ब्रह्मलोक.
अधीत्य वेदान् परिसंस्तीर्य चाग्नी-निष्ट्वा यज्ञै: पालयित्वा प्रजाश्च । गोब्राह्मणार्थं शस्त्रपूतान्तरात्मा हत: संग्रामे क्षत्रिय: स्वर्गमेति ।। २६ ।।
Studying the वेद, performs multiple यज्ञ to perform अग्निहोत्र by laying कुश and अग्नि on all four sides, ruling and protecting citzens, a क्षत्रिय goes to स्वर्ग who dies while fighting wars for the sake of cows and ब्राह्मण since such a one’s heart gets purified by weapons (शस्त्र).
वैश्योऽधीत्य ब्राह्मणान् क्षत्रियांश्च धनै: काले संविभज्याश्रितांश्च । त्रेतापूतं धूममाप्राय पुण्यं प्रेत्य स्वर्गे दिव्यसुखानि भुङ्क्ते।। २७ ।।
If a वैश्य does study of वेद and शास्त्र, shares wealth and help from time to time, when needed, to ब्राह्मण, क्षत्रिय and all those who are under such a one’s protection and performs यज्ञ and consuming the smoke and fragrance by lighting up the three अग्नि (गार्हपत्याग्नि, दक्षिणाग्नि और आहवनीयाग्नि), such a one will attain स्वर्गलोक after death and enjoy divine happiness.
ब्रह्म क्षत्रं वैश्यवर्णं च शूद्र: क्रमेणैतान् न्यायतः पूजयानः । तुष्टेष्वेतेष्वव्यथो दग्धपाप-स्त्यक्त्वा देहं स्वर्गसुखानि भुङ्क्ते।। २८।।
When a शूद्र does genuine service to a ब्राह्मण, क्षत्रिय and वैश्य progressively and gives them happiness, then shedding all pain, such a one is able to get rid of all पाप and enjoys life स्वर्ग after leaving one’s body.
चातुर्वपर्यस्यैष धर्मस्तवोक्तो हेतुं चानुब्रुवतो मे निबोध । क्षात्राद् धर्माद्धीयते पाण्डुपुत्र-स्तं त्वं राजन् राजधर्मे नियुङ्क्ष्व ।। २९।।
O महाराज! I have conveyed to you the धर्म of all four वर्ण; let me tell you why I did so – owing to you, पाण्डुनन्दन युधिष्ठिर has been unable to perform क्षत्रियधर्म, hence kindly ensure that you reinstate him into राजधर्म (by giving his kingdom back to him).
धृतराष्ट्र expresses inability aligning to नीति despite knowing and agreeing that धर्म is primary
एवमेतद् यथा त्वं मामनुशाससि नित्यदा । ममापि च मति: सौम्य भवत्येवं यथाऽऽत्थ माम् ।। ३० ।।
सा तु बुद्धि: कृताप्येवं पाण्डवान् प्रति मे सदा । दुर्योधनं समासाद्य पुनर्विपरिवर्तते ॥ ३ ॥
न दिष्टमभ्यतिक्रान्तुं शक्यं भूतेन केनचित् । दिष्टमेव ध्रुवं मन्ये पौरुषं तु निरर्थकम् ॥ ३२॥
धृतराष्ट्र said – O विदुर! You give उपदेश in this manner daily to me, that is very appropriate. O सौम्य! Whatever you are telling me, I too concur with your opinions. While I too keep a similar बुद्धि towards पाण्डवs at all times, however, whenever I meet दुर्योधन, my बुद्धि gets turned to the opposite. It is difficult to overcome the strength of प्रारब्ध for all beings. I regard प्रारब्ध as unshakeable and any effort to exert पुरुषार्थ (in front of it) is a wasted effort.
ॐ तत् सत्
Adhyatma Writings 