srimahabharat - Udyoga Parva (book 5) chapters 31 to 40

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

Book 5
Chapter 31

 1 [y]
      uta santam asantaṃ ca bālaṃ vṛddhaṃ ca saṃjaya
      utābalaṃ balīyāṃsaṃ dhātā prakurute vaśe
  2 uta bālāya pāṇḍityaṃ paṇḍitāyota bālatām
      dadāti sarvam īśānaḥ purastāc chukram uccaran
  3 alaṃ vijñāpanāya syād ācakṣīthā yathātatham
      atho mantraṃ mantrayitvā nayonyenātihṛṣṭavat
  4 gāvalgaṇe kurūn gatvā dhṛtarāṣṭraṃ mahābalam
      abhivādyopasaṃgṛhya tataḥ pṛccher anāmayam
  5 brūyāś cainaṃ tvam āsīnaṃ kurubhiḥ parivāritam
      tavaiva rājan vīryeṇa sukhaṃ jīvanti pāṇḍavāḥ
  6 tava prasādād bālās te prāptā rājyam ariṃdama
      rājye tān sthāpayitvāgre nopekṣīr vinaśiṣyataḥ
  7 sarvam apy etad ekasya nālaṃ saṃjaya kasya cit
      tāta saṃhatya jīvāmo mā dviṣadbhyo vaśaṃ gamaḥ
  8 tathābhīṣmaṃ śāṃtanavaṃ bhāratānāṃ pitāmaham
      śirasābhivadethās tvaṃ mama nāma prakīrtayan
  9 abhivādya ca vaktavyas tato 'smākaṃ pitāmaha
      bhavatā śaṃtanor vaṃśo nimagnaḥ punar uddhṛtaḥ
  10 sa tvaṃ kuru tathā tāta svamatena pitāmaha
     yathā jīvanti te pautrāḥ prītimantaḥ parasparam
 11 tathaiva viduraṃ brūyāḥ kurūṇām mantradhāriṇam
     ayuddhaṃ saumya bhāṣasva hitakāmo yudhiṣṭhiraḥ
 12 atho suyodhanaṃ brūyā rājaputram amarṣaṇam
     madhye kurūṇām āsīnam anunīya punaḥ punaḥ
 13 apaśyan mām upekṣantaṃ kṛṣṇām ekāṃ sabhā gatām
     tadduḥkham atitikṣāma mā vadhīṣma kurūn iti
 14 evaṃ pūrvāparān kleśān atitikṣanta pāṇḍavāḥ
     yathābalīyasaḥ santas tat sarvaṃ kuravo viduḥ
 15 yan naḥ prāvrājayaḥ saumya ajinaiḥ prativāsitān
     tadduḥkham atitikṣāma mā vadhīṣma kurūn iti
 16 yat tat sabhāyām ākramya kṛṣṇāṃ keśeṣv adharṣayat
     duḥśāsanas te 'numate tac cāsmābhir upekṣitam
 17 yathocitaṃ svakaṃ bhāgaṃ labhemahi paraṃtapa
     nivartaya paradravye buddhiṃ gṛddhāṃ nararṣabha
 18 śāntir evaṃ bhaved rājan prītiś caiva parasparam
     rājyaika deśam api naḥ prayaccha śamam icchatām
 19 kuśa sthalaṃ vṛkasthalam āsandī vāraṇāvatam
     avasānaṃ bhaved atra kiṃ cid eva tu pañcamam
 20 bhrātṝṇāṃ dehi pañcānāṃ grāmān pañca suyodhana
     śāntir no 'stu mahāprājña jñātibhiḥ saha saṃjaya
 21 bhrātā bhrātaram anvetu pitā putreṇa yujyatām
     smayamānāḥ samāyāntu pāñcālāḥ kurubhiḥ saha
 22 akṣatān kurupāñcālān paśyema iti kāmaye
     sarve sumanasas tāta śāmyāma bharatarṣabha
 23 alam eva śamāyāsmi tathā yuddhāya saṃjaya
     dharmārthayor alaṃ cāhaṃ mṛdave dāruṇāya ca

SECTION XXXI

"Yudhishthira said, 'O Sanjaya, the righteous and the unrighteous, the young and the old, the weak and the strong, are all under the control of the Creator, It is that Supreme Lord who imparteth knowledge to the child and childishness to the learned, according to his own will. If Dhritarashtra ask thee about our strength, tell him everything truly, having cheerfully consulted with everyone here and ascertained the truth. O son of Gavalgana, repairing unto the Kurus, thou wilt salute the mighty Dhritarashtra, and touching his feet enquire after his welfare speaking in our name. And when seated in the midst of the Kurus, tell him from us.--The sons of Pandu, O king, are living happily in consequence of thy prowess. It was through thy grace, O repressor of foes, that those children of tender years had obtained a kingdom. Having first bestowed a kingdom on them, thou shouldst not now be indifferent to them, for destruction then would overtake them! The whole of this kingdom, O Sanjaya, is not fit to be owned by one person. Tell him again, from us.--O sire, we wish to live united. Do not suffer thyself to be vanquished by foes.--Thou shouldst again, O Sanjaya, bending thy head, in my name salute the grandsire of the Bharatas, Bhishma, the son of Santanu. Having saluted our grandsire, he should then be told.--By thee, when Santanu's race was about to be extinct, it was revived. Therefore, O sire, do that according to thy own judgment by which thy grandsons may all live in amity with one another. Thou shouldst then address Vidura also, that adviser of the Kurus, saying.--Counseleth peace, O amiable one, from desire of doing good unto Yudhishthira.--Thou shouldst address the unforbearing prince Duryodhana also, when seated in the midst of the Kurus, beseeching him again and again, saying,--The insults thou hadst offered to innocent and helpless Draupadi in the midst of the assembly, we will quietly bear, simply because we have no mind to see the Kurus slain. The other injuries also, both before and after that, the sons of Pandu are quietly bearing, although they are possessed of might to avenge them. All this, indeed, the Kauravas know. O amiable one, thou hadst even exiled us dressed in deer-skins. We are bearing that also because we do not want to see the Kurus slain. Dussasana, in obedience to thee, had dragged Krishna, disregarding Kunti. That act also will be forgiven by us. But, O chastiser of foes, we must have our proper share of the kingdom. O bull among men, turn thy
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coveting heart from what belongeth to others. Peace then, O king, will be amongst our gladdened selves. We are desirous of peace; give us even a single province of the empire. Give us even Kusasthala, Vrikasthala, Makandi, Varanavata, and for the fifth any other that thou likest. Even this will end the quarrel. O Suyodhana, give unto thy five brothers at least five villages,--O Sanjaya, O thou of great wisdom, let there be peace between us and our cousins. Tell him also,--Let brothers follow brothers, let sires unite with sons. Let the Panchalas mingle with the Kurus in merry laughter. That I may see the Kurus and the Panchalas whole and sound, is what I desire. O bull of the Bharata race, with, cheerful hearts let us make peace. O Sanjaya, I am equally capable of war and peace. I am prepared to acquire wealth as well as to earn virtue. I am fit enough for severity as for softness.'"

Book 5
Chapter 32

 1 [v]
      anujñātaḥ pāṇḍavena prayayau saṃjayas tadā
      śāsanaṃ dhṛtarāṣṭrasya sarvaṃ kṛtvā mahātmanaḥ
  2 saṃprāpya hāstinapuraṃ śīghraṃ ca praviveśa ha
      antaḥpuram upasthāya dvāḥsthaṃ vacanam abravīt
  3 ācakṣva māṃ dhṛtarāṣṭrāya dvāḥstha; upāgataṃ pāṇḍavānāṃ sakāśāt
      jāgarti ced abhivades tvaṃ hi kṣattaḥ; praviśeyaṃ vidito bhūmipasya
  4 saṃjayo 'yaṃ bhūmipate namas te; didṛkṣayā dvāram upāgatas te
      prāpto dūtaḥ pāṇḍavānāṃ sakāśāt; praśādhi rājan kim ayaṃ karotu
  5 ācakṣva māṃsukhinaṃ kālyam asmai; praveśyatāṃ svāgataṃ saṃjayāya
      na cāham etasya bhavāmy akālyaḥ; sa me kasmād dvāri tiṣṭheta kṣattaḥ
  6 tataḥ praviśyānumate nṛpasya; mahad veśma prājñaśūrārya guptam
      siṃhāsanasthaṃ pārthivam āsasāda; vaicitravīryaṃ prāñjaliḥ sūtaputraḥ
  7 saṃjayo 'haṃ bhūmipate namas te; prāpto 'smi gatvā naradeva pāṇḍavān
      abhivādya tvāṃ pāṇḍuputro manasvī; yudhiṣṭhiraḥ kuśalaṃ cānvapṛcchat
  8 sa te putrān ṛpcchati prīyamāṇaḥ; kac cit putraiḥ prīyase naptṛbhiś ca
      tathā sudhṛdbhiḥ sacivaiś ca rājan; ye cāpi tvām upajīvanti taiś ca
  9 abhyetya tvāṃ tāta vadāmi saṃjaya; ajātaśatruṃ ca sukhena pārtham
      kac cit sa rājā kuśalī saputraḥ; sahāmātyaḥ sānujaḥ kauravāṇām
  10 sahāmātyaḥ kuśalī pāṇḍuputro; bhūyaś cāto yac ca te 'gre mano 'bhūt
     nirṇikta dharmārthakaro manasvī; bahuśruto dṛṣṭimāñ śīlavāṃś ca
 11 paraṃ dharmāt pāṇḍavasyānṛśaṃsyaṃ; dharmaḥ paro vittacayān mato 'sya
     sukhapriye dharmahīne na pārtho; anurudhyate bhārata tasya viddhi
 12 paraprayuktaḥ puruṣo viceṣṭate; sūtraprotā dārumayīva yoṣā
     imaṃ dṛṣṭvā niyamapāṇḍavasya; manye paraṃ karaṃ daivaṃ manuṣyāt
 13 imaṃ ca dṛṣṭvā tava karma doṣaṃ; pādodarkaṃ ghoram avarṇa rūpam
     yāvan naraḥ kāmayate 'tikālyaṃ; tāvan naro 'yaṃ labhate praśaṃsām
 14 ajātaśatrus tu vihāya pāpaṃ; jīrṇāṃ tvacaṃ sarpa ivāsamarthām
     virocate 'hārya vṛttena vīro; yudhiṣṭhiras tvayi pāpaṃ visṛjya
 15 aṅgātmanaḥ karma nibodha rājan; dharmārthayuktād ārya vṛttād apetam
     upakrośaṃ ceha gato 'si rājan; noheś ca pāpaṃ prasajed amutra
 16 sa tvam arthaṃ saṃśayitaṃ vinā tair; āśaṃsase putra vaśānugo 'dya
     adharmaśabdaś ca mahān pṛthivyāṃ; nedaṃ karma tvatsamaṃ bhāratāgrya
 17 hīnaprajño dauṣkuleyo nṛśaṃso; dīrghavairī kṣatravidyāsv adhīraḥ
     evaṃ dharmā nāpadaḥ saṃtitīrṣed; dhīna vīryo yaś ca bhaved aśiṣṭaḥ
 18 kule jāto dharmavān yo yaśasvī; bahuśrutaḥ sukhajīvī yatātmā
     dharmārthayor grathitayor bibharti; nānyatra diṣṭasya vaśād upaiti
 19 kathaṃ hi mantrāgrya dharo manīṣī; dharmārthayor āpadi saṃpraṇetā
     evaṃ yuktaḥ sarvamantrair ahīno; anānṛśaṃsyaṃ karma kuryād amūḍhaḥ
 20 tavāpīme mantravidaḥ sametya; samāsate karmasu nityayuktāḥ
     teṣām ayaṃ balavān niścayaś ca; kuru kṣayārthe nirayo vyapādi
 21 akālikaṃ kuravo nābhaviṣyan; pāpena cet pāpam ajātaśatruḥ
     icchej jātu tvayi pāpaṃ visṛjya; nindā ceyaṃ tava loke 'bhiviṣyat
 22 kim anyatra viṣayād īśvarāṇāṃ; yatra pārthaḥ paralokaṃ dadarśa
     atyakrāmat sa tathā saṃmataḥ syān; na saṃśayo nāsti manuṣyakāraḥ
 23 etān guṇān karmakṛtān avekṣya; bhāvābhāvau vartamānāv anityau
     balir hi rājā pāram avindamāno; nānyat kālāt kāraṇaṃ tatra mene
 24 cakṣuḥ śrotre nāsikā tvak ca jihvā; jñānasyaitāny āyatanāni jantoḥ
     tāni prītāny eva tṛṣṇā kṣayānte; tāny avyatho duḥkhahīnaḥ praṇudyāt
 25 na tv evam anye puruṣasya karma; saṃvartate suprayuktaṃ yathāvat
     mātuḥ pituḥ karmaṇābhiprasūtaḥ; saṃvardhate vidhivad bhojanena
 26 priyāpriye sukhaduḥkhe ca rājan; nindāpraśaṃse ca bhajeta enam
     paras tv enaṃ garhayate 'parādhe; praśaṃsate sādhuvṛttaṃ tam eva
 27 sa tvā garhe bhāratānāṃ virodhād; anto nūnaṃ bhavitāyaṃ prajānām
     no ced idaṃ tava karmāparādhāt; kurūn dahet kṛṣṇa vartmeva kakṣam
 28 tvam evaiko jātaputreṣu rājan; vaśaṃ gantā sarvaloke narendra
     kāmātmanāṃ ślāghase dyūtakāle; nānyac chamāt paśya vipākam asya
 29 anāptānāṃ pragrahāt tvaṃ narendra; tathāptānāṃ nigrahāc caiva rājan
     bhūmiṃ sphītāṃ durbalatvād anantāṃ; na śaktas tvaṃ rakṣituṃ kauraveya
 30 anujñāto rathavegāvadhūtaḥ; śrānto nipadye śayanaṃ nṛsiṃha
     prātaḥ śrotāraḥ kuravaḥ sabhāyām; ajātaśatror vacanaṃ sametāḥ

SECTION XXXII

"Vaisampayana said, 'Dismissed with salutation by the Pandavas, Sanjaya set out for (Hastinapura) having executed all the commands of the illustrious Dhritarashtra. Reaching Hastinapura he quickly entered it, and presented himself at the gate of the inner apartments of the palace. Addressing the porter, he said, 'O gate-keeper, say unto Dhritarashtra that I, Sanjaya, have just arrived, coming from the sons of Pandu. Do not delay. If the king be awake, then only shouldst thou say so, O keeper, for I like to enter having first apprised him of my arrival. In the present instance I have something of very great importance to communicate.' Hearing this, the gate-keeper went to the king and addressed him, saying, 'O lord of earth, I bow to thee. Sanjaya is at thy gates, desirous of seeing thee. He cometh, bearing a message from the Pandavas. Issue your commands, O king, as to what he should do.'
"The king said, 'Tell Sanjaya that I am happy and hale. Let him enter. Welcome to Sanjaya. I am always ready to receive him. Why should he stay outside whose admission is never forbidden?"
"Vaisampayana continued, 'Then, with the king's permission, having entered that spacious apartment, the Suta's son, with joined hands, approached the royal son of Vichitravirya who was protected by many wise, valiant, and righteous persons, and who was then seated on his throne. And Sanjaya addressed him, saying, 'I am Sanjaya, O king. I bow unto thee. O chief of men, proceeding hence I found the sons of Pandu. After having paid his salutations to thee, Pandu's son, the intelligent Yudhishthira, enquired of thy welfare. And well-pleased, he also enquireth after thy sons, and asketh thee whether thou art happy with thy sons and grandsons and friends and counsellors, and, O king, all those that depend upon thee.'
p. 57
"Dhritarashtra said, 'O child, giving my blessings to Ajatasatru, I ask thee, O Sanjaya, whether that king of the Kauravas, Pritha's son, is well with his sons and brothers and counsellors.'
"Sanjaya said, 'Pandu's son is well with his counsellors. He desires possessions of that which he formerly had as his own. He seeketh virtue and wealth without doing anything that is censurable, possesseth intelligence and vast learning, and is, besides, far-sighted and of excellent disposition. With that son of Pandu, abstention from injury is even superior to virtue, and virtue superior to the accumulation of wealth. His mind, O Bharata, is always inclined to happiness and joy, and to such course of action as are virtuous and conducive to the higher ends of life. Even like doll pulled this way and that by threads, man (in this world) moveth, swayed by a force not his own. Beholding the sufferings of Yudhishthira, I regard the force of destiny to be Superior to the effect of human exertion. Beholding again thy unworthy deeds, which, besides, being highly sinful and unspeakable, are sure to terminate in misery, it seemeth to me that one of thy nature winneth praise only so long as his able foe bideth his time. Renouncing all sin, even as a serpent casteth off its worn out slough which it cannot any longer retain, the heroic Ajatasatru shineth in his natural perfection, leaving his load of sins to be borne by thee. Consider, O king, thy own acts which are contrary to both religion and profit, and to the behaviour of those that are righteous. Thou hast, O king, earned a bad repute in this world, and wilt reap misery in the next. Obeying the counsels of thy son thou hopest to enjoy this doubtful property, keeping them aloof. This unrighteous deed is loudly bruited about in the world, Therefore, O foremost of the Bharatas, this deed is unworthy of thee. Calamity overtaketh him who is deficient in wisdom, or who is of low birth, or who is cruel, or who cherisheth hostility for a long time, or who is not steady in Kshatriya virtues, or is devoid of energy, or is of a bad disposition, in fact, him who hath such marks. It is by virtue of luck that a person taketh his birth in good race, or becometh strong, or famous, or versed in various lore, or possesseth the comforts of life, or becometh capable of subduing his senses, or discriminating virtue and vice that are always linked together. What person is there, who, attended upon by foremost of counsellors, possessed of intelligence, capable of discriminating between virtue and vice in times of distress, not destitute of the rituals of religion, and retaining the use of all his faculties, would commit cruel deeds. These counsellors, ever devoted to thy work, wait here united together. Even this is their firm determination (viz., that the Pandavas are not to get back their share). The destruction of the Kurus, therefore, is certain to be brought about by the force of circumstances. If, provoked by the offences, Yudhishthira wisheth for misery to thee, then Kurus will be destroyed prematurely, while, imparting all his sins to thee, the blame of that deed will be thine in this world. Indeed, what else is there save the will of the Gods, for Arjuna, the son of Pritha,
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leaving this world ascended to the very heavens and was honoured there very greatly. This proves that individual exertion is nothing. There is, no doubt, as to this. Seeing that the attributes of high birth, bravery, etc., depended for their development or otherwise on acts, and beholding also prosperity and adversity and stability and instability (in persons and their possessions), king Vali, in his search after causes, having failed to discover a beginning (in the chain of acts of former lives one before another), regarded the eternal Essence to be the cause of everything. The eye, the ear, the nose, the touch, and the tongue, these are the doors of a person's knowledge. If desire be curbed, these would be gratified by themselves. Therefore, cheerfully and without repining one should control the senses. Others there are that think differently. They hold that if a person's acts are well-applied, these must produce the desired result. Thus the child begot by the act of the mother and the father grows when duly tended with food and drink. Men in this world become subject to love and hate, pleasure and pain, praise and blame. A man is praised when he behaves honestly. Thee I blame, since these dissensions of the Bharatas (whose root thou art) will surely bring about the destruction of innumerable lives. If peace be not concluded, then through thy fault Arjuna will consume the Kurus like a blazing fire consuming a heap of dried grass. O ruler of men, thou alone of all the world, yielding to thy son whom no restraints can blind, hadst regarded thyself as crowned with success and abstained from avoiding dispute at the time of the match at dice. Behold now the fruit of that (weakness of thine)! O monarch, by rejecting advisers that are faithful and accepting those that deserve no confidence, this extensive and prosperous empire, O son of Kuru, thou art unable to retain owing to thy weakness. Wearied by my fast journey and very much fatigued, I solicit thy permission to go to bed now, O lion of men, for tomorrow morning will the Kurus, assembled together in the council-hall, hear the words of Ajatasatru.'"

Book 5
Chapter 33

 1 [v]
      dvāḥsthaṃ prāha mahāprājño dhṛtarāṣṭro mahīpatiḥ
      viduraṃ draṣṭum icchāmi tam ihānaya māciram
  2 prahito dhṛtarāṣṭreṇa dūtaḥ kṣattāram abravīt
      īśvaras tvāṃ mahārājo mahāprājña didṛkṣati
  3 evam uktas tu viduraḥ prāpya rājaniveśanam
      abravīd dhṛtarāṣṭrāya dvāḥstha māṃ prativedaya
  4 viduro 'yam anuprāpto rājendra tava śāsanāt
      draṣṭum icchati te pādau kiṃ karotu praśādhi mām
  5 praveśaya mahāprājñaṃ viduraṃ dīrghadarśinam
      ahaṃ hi vidurasyāsya nākālyo jātu darśane
  6 praviśāntaḥ puraṃ kṣattar mahārājasya dhīmataḥ
      na hi te darśane 'kālyo jātu rājā bravīti mām
  7 [v]
      tataḥ praviśya viduro dhṛtarāṣṭra niveśanam
      abravīt prāñjalir vākyaṃ cintayānaṃ narādhipam
  8 viduro 'haṃ mahāprājña saṃprāptas tava śāsanāt
      yadi kiṃ cana kartavyam ayam asmi praśādhi mām
  9 saṃjayo vidura prāpto garhayitvā ca māṃ gataḥ
      ajātaśatroḥ śvo vākyaṃ sabhāmadhye sa vakṣyati
  10 tasyādya kuruvīrasya na vijñātaṃ vaco mayā
     tan me dahati gātrāṇi tad akārṣīt prajāgaram
 11 jāgrato dahyamānasya śreyo yad iha paśyasi
     tad brūhi tvaṃ hi nas tāta dharmārthakuśalo hy asi
 12 yataḥ prāptaḥ saṃjayaḥ pāṇḍavebhyo; na me yathāvan manasaḥ praśāntiḥ
     savendriyāṇy aprakṛtiṃ gatāni; kiṃ vakṣyatīty eva hi me 'dya cintā
 13 abhiyuktaṃ balavatā durbalaṃ hīnasādhanam
     hṛtasvaṃ kāminaṃ coram āviśanti prajāgarāḥ
 14 kac cid etair mahādoṣair na spṛṣṭo 'si narādhipa
     kac cin na paravitteṣu gṛdhyan viparitapyase
 15 śrotum icchāmi te dharmyaṃ paraṃ naiḥśreyasaṃ vacaḥ
     asmin rājarṣivaṃśe hi tvam ekaḥ prājñasaṃmataḥ
 16 niṣevate praśastāni ninditāni na sevate
     anāstikaḥ śraddadhāna etat paṇḍita lakṣaṇam
 17 krodho harṣaś ca darpaś ca hrīstambho mānyamānitā
     yam arthān nāpakarṣanti sa vai paṇḍita ucyate
 18 yasya kṛtyaṃ na jānanti mantraṃ vā mantritaṃ pare
     kṛtam evāsya jānanti sa vai paṇḍita ucyate
 19 yasya kṛtyaṃ na vighnanti śītam uṣṇaṃ bhayaṃ ratiḥ
     samṛddhir asamṛddhir vā sa vai paṇḍita ucyate
 20 yasya saṃsāriṇī prajñā dharmārthāv anuvartate
     kāmād arthaṃ vṛṇīte yaḥ sa vai paṇḍita ucyate
 21 yathāśakti cikīrṣanti yathāśakti ca kurvate
     na kiṃ cid avamanyante paṇḍitā bharatarṣabha
 22 kṣipraṃ vijānāti ciraṃ śṛṇoti; vijñāya cārthaṃ bhajate na kāmāt
     nāsaṃpṛṣṭo vyaupayuṅkte parārthe; tat prajñānaṃ prathamaṃ paṇḍitasya
 23 nāprāpyam abhivāñchanti naṣṭaṃ necchanti śocitum
     āpatsu ca na muhyanti narāḥ paṇḍita buddhayaḥ
 24 niścitya yaḥ prakramate nāntar vasati karmaṇaḥ
     avandhya kālo vaśyātmā sa vai paṇḍita ucyate
 25 ārya karmaṇi rājyante bhūtikarmāṇi kurvate
     hitaṃ ca nābhyasūyanti paṇḍitā bharatarṣabha
 26 na hṛṣyaty ātmasaṃmāne nāvamānena tapyate
     gāṅgo hrada ivākṣobhyo yaḥ sa paṇḍita ucyate
 27 tattvajñaḥ sarvabhūtānāṃ yogajñaḥ sarvakarmaṇām
     upāyajño manuṣyāṇāṃ naraḥ paṇḍita ucyate
 28 pravṛtta vāk citrakatha ūhavān pratibhānavān
     āśu granthasya vaktā ca sa vai paṇḍita ucyate
 29 śrutaṃ prajñānugaṃ yasya prajñā caiva śrutānugā
     asaṃbhinnārya maryādaḥ paṇḍitākhyāṃ labheta saḥ
 30 aśrutaś ca samunnaddho daridraś ca mahāmanāḥ
     arthāṃś cākarmaṇā prepsur mūḍha ity ucyate budhaiḥ
 31 svam arthaṃ yaḥ parityajya parārtham anutiṣṭhati
     mithyā carati mitrārthe yaś ca mūḍhaḥ sa ucyate
 32 akāmān kāmayati yaḥ kāmayānān paridviṣan
     balavantaṃ ca yo dveṣṭi tam āhur mūḍhacetasam
 33 amitraṃ kurute mitraṃ mitraṃ dveṣṭi hinasti ca
     karma cārabhate duṣṭaṃ tam āhur mūḍhacetasam
 34 saṃsārayati kṛtyāni sarvatra vicikitsate
     ciraṃ karoti kṣiprārthe sa mūḍho bharatarṣabha
 35 anāhūtaḥ praviśati apṛṣṭo bahu bhāṣate
     viśvasaty apramatteṣu mūḍha cetā narādhamaḥ
 36 paraṃ kṣipati doṣeṇa vartamānaḥ svayaṃ tathā
     yaś ca krudhyaty anīśaḥ san sa ca mūḍhatamo naraḥ
 37 ātmano balam ājñāya dharmārthaparivarjitam
     alabhyam icchan naiṣkarmyān mūḍha buddhir ihocyate
 38 aśiṣyaṃ śāsti yo rājanyaś ca śūnyam upāsate
     kadaryaṃ bhajate yaś ca tam āhur mūḍhacetasam
 39 arthaṃ mahāntam āsādya vidyām aiśvaryam eva vā
     vicaraty asamunnaddho yaḥ sa paṇḍita ucyate
 40 ekaḥ saṃpannam aśnāti vas te vāsaś ca śobhanam
     yo 'saṃvibhajya bhṛtyebhyaḥ ko nṛśaṃsataras tataḥ
 41 ekaḥ pāpāni kurute phalaṃ bhuṅkte mahājanaḥ
     bhoktāro vipramucyante kartā doṣeṇa lipyate
 42 ekaṃ hanyān na vāhanyād iṣur mukto dhanuṣmatā
     buddhir buddhimatotsṛṣṭā hanyād rāṣṭraṃ sarājakam
 43 ekayā dve viniścitya trīṃś caturbhir vaśe kuru
     pañca jitvā viditvā ṣaṭ sapta hitvā sukhī bhava
 44 ekaṃ viṣaraso hanti śastreṇaikaś ca vadhyate
     sarāṣṭraṃ sa prajaṃ hanti rājānaṃ mantravisravaḥ
 45 ekaḥ svādu na bhuñjīta ekaś cārthān na cintayet
     eko na gacched adhvānaṃ naikaḥ supteṣu jāgṛyāt
 46 ekam evādvitīyaṃ tad yad rājan nāvabudhyase
     satyaṃ svargasya sopānaṃ pārāvārasya naur iva
 47 ekaḥ kṣamāvatāṃ doṣo dvitīyo nopalabhyate
     yad enaṃ kṣamayā yuktam aśaktaṃ manyate janaḥ
 48 eko dharmaḥ paraṃ śreyaḥ kṣamaikā śāntir uttamā
     vidyaikā paramā dṛṣṭir ahiṃsaikā sukhāvahā
 49 dvāv imau grasate bhūmiḥ sarpo bilaśayān iva
     rājānaṃ cāviroddhāraṃ brāhmaṇaṃ cāpravāsinam
 50 dve karmaṇī naraḥ kurvann asmiṁl loke virocate
     abruvan paruṣaṃ kiṃ cid asato nārthayaṃs tathā
 51 dvāv imau puruṣavyāghra parapratyaya kāriṇau
     striyaḥ kāmita kāminyo lokaḥ pūjita pūjakaḥ
 52 dvāv imau kaṇṭakau tīkṣṇau śarīrapariśoṣaṇau
     yaś cādhanaḥ kāmayate yaś ca kupyaty anīśvaraḥ
 53 dvāv imau puruṣau rājan svargasya pari tiṣṭhataḥ
     prabhuś ca kṣamayā yukto daridraś ca pradānavān
 54 nyāyāgatasya dravyasya boddhavyau dvāv atikramau
     apātre pratipattiś ca pātre cāpratipādanam
 55 trayo nyāyā manuṣyāṇāṃ śrūyante bharatarṣabha
     kanīyān madhyamaḥ śreṣṭha iti vedavido viduḥ
 56 trividhāḥ puruṣā rājann uttamādhamamadhyamāḥ
     niyojayed yathāvat tāṃs trividheṣv eva karmasu
 57 traya evādhanā rājan bhāryā dāsas tathā sutaḥ
     yat te samadhigacchanti yasya te tasya tad dhanam
 58 catvāri rājñā tu mahābalena; varjyāny āhuḥ paṇḍitas tāni vidyāt
     alpaprajñaiḥ saha mantraṃ na kuryān; na dīrghasūtrair alasaiś cāraṇaiś ca
 59 catvāri te tāta gṛhe vasantu; śriyābhijuṣṭasya gṛhastha dharme
     vṛddho jñātir avasannaḥ kulīnaḥ; sakhā daridro bhaginī cānapatyā
 60 catvāry āha mahārāja sadyaskāni bṛhaspatiḥ
     pṛcchate tridaśendrāya tānīmāni nibodha me
 61 devatānāṃ ca saṃkalpam anubhāvaṃ ca dhīmatām
     vinayaṃ kṛtavidyānāṃ vināśaṃ pāpakarmaṇām
 62 pañcāgnayo manuṣyeṇa paricaryāḥ prayatnataḥ
     pitā mātāgnir ātmā ca guruś ca bharatarṣabha
 63 pañcaiva pūjayaṁl loke yaśaḥ prāpnoti kevalam
     devān pitṝn manuṣyāṃś ca bhikṣūn atithipañcamān
 64 pañca tvānugamiṣyanti yatra yatra gamiṣyasi
     mitrāṇy amitrā madhyasthā upajīvyopajīvinaḥ
 65 pañcendriyasya martyasya chidraṃ ced ekam indriyam
     tato 'sya sravati prajñā dṛteḥ pādād ivodakam
 66 ṣaḍ doṣāḥ puruṣeṇeha hātavyā bhūtim icchatā
     nidrā tandrī bhayaṃ krodha ālasyaṃ dīrghasūtratā
 67 ṣaḍ imān puruṣo jahyād bhinnāṃ nāvam ivārṇave
     apravaktāram ācāryam anadhīyānam ṛtvijam
 68 arakṣitāraṃ rājānaṃ bhāryāṃ cāpriya vādinīm
     grāmakāraṃ ca gopālaṃ vanakāmaṃ ca nāpitam
 69 ṣaḍ eva tu guṇāḥ puṃsā na hātavyāḥ kadā cana
     satyaṃ dānam anālasyam anasūyā kṣamā dhṛtiḥ
 70 ṣaṇṇām ātmani nityānām aiśvaryaṃ yo 'dhigacchati
     na sa pāpaiḥ kuto 'narthair yujyate vijitendriyaḥ
 71 ṣaḍ ime ṣaṭsu jīvanti saptamo nopalabhyate
     corāḥ pramatte jīvanti vyādhiteṣu cikitsakāḥ
 72 pramadāḥ kāmayāneṣu yajamāneṣu yājakāḥ
     rājā vivadamāneṣu nityaṃ mūrkheṣu paṇḍitāḥ
 73 sapta doṣāḥ sadā rājñā hātavyā vyasanodayāḥ
     prāyaśo yair vinaśyanti kṛtamūlāś ca pārthivāḥ
 74 striyo 'kṣā mṛgayā pānaṃ vāk pāruṣyaṃ ca pañcamam
     mahac ca daṇḍapāruṣyam arthadūṣaṇam eva ca
 75 aṣṭau pūrvanimittāni narasya vinaśiṣyataḥ
     brāhmaṇān prathamaṃ dveṣṭi brāhmaṇaiś ca virudhyate
 76 brāhmaṇa svāni cādatte brāhmaṇāṃś ca jighāṃsati
     ramate nindayā caiṣāṃ praśaṃsāṃ nābhinandati
 77 naitān smarati kṛtyeṣu yācitaś cābhyasūyati
     etān doṣān naraḥ prājño buddhyā buddhvā vivarjayet
 78 aṣṭāv imāni harṣasya nava nītāni bhārata
     vartamānāni dṛśyante tāny eva susukhāny api
 79 samāgamaś ca sakhibhir mahāṃś caiva dhanāgamaḥ
     putreṇa ca pariṣvaṅgaḥ saṃnipātaś ca maithune
 80 samaye ca priyālāpaḥ svayūtheṣu ca saṃnatiḥ
     abhipretasya lābhaś ca pūjā ca janasaṃsadi
 81 navadvāram idaṃ veśma tristhūṇaṃ pañca sākṣikam
     kṣetrajñādhiṣṭhitaṃ vidvān yo veda sa paraḥ kaviḥ
 82 daśa dharmaṃ na jānanti dhṛtarāṣṭra nibodha tān
     mattaḥ pramatta unmattaḥ śrāntaḥ kruddho bubhukṣitaḥ
 83 tvaramāṇaś ca bhīruś ca lubdhaḥ kāmī ca te daśa
     tasmād eteṣu bhāveṣu na prasajjeta paṇḍitaḥ
 84 atraivodāharantīmam itihāsaṃ purātanam
     putrārtham asurendreṇa gītaṃ caiva sudhanvanā
 85 yaḥ kāmamanyū prajahāti rājā; pātre pratiṣṭhāpayate dhanaṃ ca
     viśeṣavic chrutavān kṣiprakārī; taṃ sarvalokaḥ kurute pramāṇam
 86 jānāti viśvāsayituṃ manuṣyān; vijñāta doṣeṣu dadhāti daṇḍam
     jānāti mātrāṃ ca tathā kṣamāṃ ca; taṃ tādṛśaṃ śrīr juṣate samagrā
 87 sudurbalaṃ nāvajānāti kaṃ cid; yukto ripuṃ sevate buddhipūrvam
     na vigrahaṃ rocayate balasthaiḥ; kāle ca yo vikramate sa dhīraḥ
 88 prāpyāpadaṃ na vyathate kadā cid; udyogam anvicchati cāpramattaḥ
     duḥkhaṃ ca kāle sahate jitātmā; dhuraṃdharas tasya jitāḥ sapatnāḥ
 89 anarthakaṃ vipra vāsaṃ gṛhebhyaḥ; pāpaiḥ saṃdhiṃ paradārābhimarśam
     dambhaṃ stainyaṃ paiśunaṃ madya pānaṃ; na sevate yaḥ sa sukhī sadaiva
 90 na saṃrambheṇārabhate 'rthavargam; ākāritaḥ śaṃsati tathyam eva
     na mātrārthe rocayate vivādaṃ; nāpūjitaḥ kupyati cāpy amūḍhaḥ
 91 na yo 'bhyasūyaty anukampate ca; na durbalaḥ prātibhāvyaṃ karoti
     nātyāha kiṃ cit kṣamate vivādaṃ; sarvatra tādṛg labhate praśaṃsām
 92 yo noddhataṃ kurute jātu veṣaṃ; na pauruṣeṇāpi vikatthate 'nyān
     na mūrcchitaḥ kaṭukāny āha kiṃ cit; priyaṃ sadā taṃ kurute jano 'pi
 93 na vairam uddīpayati praśāntaṃ; na darmam ārohati nāstam eti
     na durgato 'smīti karoti manyuṃ; tam ārya śīlaṃ param āhur agryam
 94 na sve sukhe vai kurute praharṣaṃ; nānyasya duḥkhe bhavati pratītaḥ
     dattvā na paścāt kurute 'nutāpaṃ; na katthate satpuruṣārya śīlaḥ
 95 deśācārān samayāñ jātidharmān; bubhūṣate yas tu parāvarajñaḥ
     sa tatra tatrādhigataḥ sadaiva; mahājanasyādhipatyaṃ karoti
 96 dambhaṃ mohaṃ matsaraṃ pāpakṛtyaṃ; rājadviṣṭaṃ paiśunaṃ pūgavairam
     mattonmattair durjanaiś cāpi vādaṃ; yaḥ prajñāvān varjayet sa pradhānaḥ
 97 damaṃ śaucaṃ daivataṃ maṅgalāni; prāyaścittaṃ vividhāṁl lokavādān
     etāni yaḥ kurute naityakāni; tasyotthānaṃ devatā rādhayanti
 98 samair vivāhaṃ kurute na hīnaiḥ; samaiḥ sakhyaṃ vyavahāraṃ kathāś ca
     guṇair viśiṣṭāṃś ca puro dadhāti; vipaścitas tasya nayāḥ sunītāḥ
 99 mitaṃ bhuṅkte saṃvibhajyāśritebhyo; mitaṃ svapity amitaṃ karmakṛtvā
     dadāty amitreṣv api yācitaḥ saṃs; tam ātmavantaṃ prajahāty anarthāḥ
 100 cikīrṣitaṃ viprakṛtaṃ ca yasya; nānye janāḥ karma jānanti kiṃ cit
    mantre gupte samyag anuṣṭhite ca; svalpo nāsya vyathate kaś cid arthaḥ
101 yaḥ sarvabhūtapraśame niviṣṭaḥ; satyo mṛdur dānakṛc chuddha bhāvaḥ
    atīva saṃjñāyate jñātimadhye; mahāmaṇir jātya iva prasannaḥ
102 ya ātmanāpatrapate bhṛśaṃ naraḥ; sa sarvalokasya gurur bhavaty uta
    ananta tejāḥ sumanāḥ samāhitaḥ; svatejasā sūrya ivāvabhāsate
103 vane jātāḥ śāpadagdhasya rājñaḥ; pāṇḍoḥ putrāḥ pañca pañcendra kalpāḥ
    tvayaiva bālā vardhitāḥ śikṣitāś ca; tavādeśaṃ pālayanty āmbikeya
104 pradāyaiṣām ucitaṃ tāta rājyaṃ; sukhī putraiḥ sahito modamānaḥ
    na devānāṃ nāpi ca mānuṣāṇāṃ; bhaviṣyasi tvaṃ tarkaṇīyo narendra

SECTION XXXIII

"Vaisampayana said, 'King Dhritarashtra endued with great wisdom (then) said to the orderly-in-waiting, 'I desire to see Vidura. Bring him here without delay.' Despatched by Dhritarashtra, the messenger went to Kshatri and said, 'O thou of great wisdom, our lord the mighty king desireth to see thee.' Thus addressed, Vidura (set out and) coming to the palace, spoke unto the orderly, 'Apprise Dhritarashtra of my arrival.' Thereupon the orderly went to Dhritarashtra, and said, O, foremost of kings, Vidura is here at thy command. He wisheth to behold thy feet.
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[paragraph continues] Command me as to what he is to do.' Thereupon Dhritarashtra said, 'Let Vidura of great wisdom and foresight enter. I am never unwilling or unprepared to see Vidura.' The orderly then went out and spoke unto Vidura, 'O Kshatri, enter the inner apartments of the wise king. The king says that he is never unwilling to see thee.'
"Vaisampayana continued, 'Having entered Dhritarashtra's chamber, Vidura said with joined hands unto that ruler of men who was then plunged in thought, 'O thou of great wisdom, I am Vidura, arrived here at thy command. If there is anything to be done, here I am, command me!'
"Dhritarashtra said, 'O Vidura, Sanjaya hath come back. He hath gone away after rebuking me. Tomorrow he will deliver, in the midst of the court, Ajatasatru's message. I have not been able today to ascertain what the message is of the Kuru hero. Therefore, my body is burning, and that hath produced sleeplessness. Tell us what may be good for a person that is sleepless and burning. Thou art, O child, versed in both religion and profit. Ever since, Sanjaya hath returned from the Pandavas, my heart knoweth no peace. Filled with anxiety about what he may deliver, all my senses have been disordered'.
"Vidura said, 'Sleeplessness overtaketh thief, a lustful person, him that hath lost all his wealth, him that hath failed to achieve success, and him also that is weak and hath been attacked by a strong person. I hope, O king, that none of these grave calamities have overtaken thee. I hope, thou dost not grieve, coveting the wealth of others.'
"Dhritarashtra said, 'I desire to hear from thee words that are beneficial and fraught with high morality. In this race of royal Rishis thou alone art reverenced by the wise.' Vidura replied, 'King (Yudhishthira), graced with every virtue, is worthy of being the sovereign of the three worlds; yet, O Dhritarashtra, however worthy of being kept by thy side, he was exiled by thee. Thou art, however, possessed of qualities which are thy very reverse of those possessed by him. Although virtuous and versed in morality, thou hast yet no right to a share in the kingdom owing to thy loss of sight. In consequence of his inoffensiveness and kindness, his righteousness, love of truth and energy, and his remembering the reverence that is due to thee, Yudhishthira patiently bears innumerable wrongs. Having bestowed on Duryodhana and Suvala's son and Karna, and Dussasana the management of the empire, how canst thou hope for prosperity? He that is not served from the high ends of life by the aid of self-knowledge, exertion, forbearance and steadiness in virtue, is called wise. These again are the marks of a wise man, viz., adherence to acts, worthy of praise and rejection of what is blamable, faith, and reverence. He whom neither anger nor joy, nor pride, nor false modesty, nor stupefaction, nor vanity, can draw away from the high ends of life, is considered as wise. He whose intended acts, and proposed counsels remain concealed from foes, and whose acts become known only after they have been done, is considered wise. He whose
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proposed actions are never obstructed by heat or cold, fear of attachment, prosperity or adversity, is considered wise. He whose judgment dissociated from desire, followeth both virtue and profit, and who disregarding pleasure chooseth such ends as are serviceable in both worlds, is considered wise. They that exert to the best of their might, and act also to the best of their might, and disregard nothing as insignificant, are called wise. He that understandeth quickly, listeneth patiently, pursueth his objects with judgment and not from desire and spendeth not his breath on the affairs of others without being asked, is said to possess the foremost mark of wisdom. They that do not strive for objects that are unattainable, that do not grieve for what is lost and gone, that do not suffer their minds to be clouded amid calamities, are regarded to possess intellects endued with wisdom. He who striveth, having commenced anything, till it is completed, who never wasteth his time, and who hath his soul under control, is regarded wise. They that are wise, O bull of the Bharata race, always delight in honest deeds, do what tendeth to their happiness and prosperity, and never sneer at what is good. He who exulteth not at honours, and grieveth not at slights, and remaineth cool and unagitated like a lake in the course of Ganga, is reckoned as wise. That man who knoweth the nature of all creatures (viz., that everything is subject to destruction), who is cognisant also of the connections of all acts, and who is proficient in the knowledge of the means that men may resort to (for attaining their objects), is reckoned as wise. He who speaketh boldly, can converse on various subjects, knoweth the science of argumentation, possesseth genius, and can interpret the meaning of what is writ in books, is reckoned as wise. He whose studies are regulated by reason, and whose reason followeth the scriptures, and who never abstaineth from paying respect to those that are good, is called a wise man. He, on the other hand, who is ignorant of scripture yet vain, poor yet proud, and who resorteth to unfair means for the acquisition of his objects, is a fool. He who, forsaking his own, concerneth himself with the objects of others, and who practiseth deceitful means for serving his friends, is called a fool. He who wisheth for those things that should not be desired, and forsaketh those that may legitimately be desired, and who beareth malice to those that are powerful, is regarded to be a foolish soul. He who regardeth his foe as his friend, who hateth and beareth malice to his friend, and who committeth wicked deeds, is said to be a person of foolish soul. O bull of the Bharata race, he who divulgeth his projects, doubteth in all things, and spendeth a long time in doing what requireth a short time, is a fool. He who doth not perform the Sraddha for the Pitris, nor worshippeth the deities, nor acquireth noble-minded friends, is said to be a person of foolish soul. That worst of men who entereth a place uninvited, and talketh much without being asked, and reposeth trust on untrustworthy wights, is a fool. That man who being himself guilty casteth the blame on others, and who though impotent giveth vent to anger, is the most
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foolish of men. That man, who, without knowing his own strength and dissociated from both virtue and profit, desireth an object difficult of acquisition, without again adopting adequate means, is said to be destitute of intelligence. O king, he who punisheth one that is undeserving of punishment, payeth homage to persons without their knowledge, and waiteth upon misers, is said to be of little sense. But he that, having attained immense wealth and prosperity or acquired (vast) learning, doth not bear himself haughtily, is reckoned as wise. Who, again, is more heartless than he, who, though possessed of affluence, eateth himself and weareth excellent robes himself without distributing his wealth among his dependents? While one person committeth sins, many reap the advantage resulting therefrom; (yet in the end) it is the doer alone to whom the sin attacheth while those that enjoy the fruit escape unhurt. When a bowman shooteth an arrow, he may or may not succeed in slaying even a single person, but when an intelligent individual applieth his intelligence (viciously); it may destroy an entire kingdom with the king. Discriminating the two by means of the one, bring under thy subjection the three by means of four, and also conquering the five and knowing the six, and abstaining from the seven, be happy. Poison slayeth but one person, and a weapon also but one; wicked counsels, however, destroy an entire kingdom with king and subject. Alone one should not partake of any savoury viand, nor alone reflect on concerns of profit, nor alone go upon a journey, nor alone remain awake among sleeping companions. That Being who is One without a second, and whom, O king, thou hast not been able to comprehend, is Truth's self, and the Way to heaven, even like a boat in the ocean. There is one only defect in forgiving persons, and not another; that defect is that people take a forgiving person to be weak. That defect, however, should not be taken into consideration, for forgiveness is a great power. Forgiveness is a virtue of the weak, and an ornament of the strong. Forgiveness subdueth (all) in this world; what is there that forgiveness cannot achieve? What can a wicked person do unto him who carrieth the sabre of forgiveness in his hand? Fire falling on a grassless ground is extinguished of itself. And unforgiving individual defileth himself with many enormities. Righteousness is the one highest good; and forgiveness is the one supreme peace; knowledge is one supreme contentment; and benevolence, one sole happiness. Even as a serpent devoureth animals living in holes, the earth devoureth these two, viz., a king who is incompetent to fight, and a Brahmana who doth not sojourn to holy places. A man may attain renown in this world by doing two things, viz., by refraining from harsh speech, and by disregarding those that are wicked. O tiger among men, these two have not a will of their own, viz., those women who covet men simply because the latter are coveted by others of their sex, and that person who worships another simply because the latter is worshipped by others. These two are like sharp thorns afflicting the body, viz., the desires of a poor man, and the anger
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of the impotent. These two persons never shine because of their incompatible acts, viz., a householder without exertion, and a beggar busied in schemes. These two, O king, live (as it were) in a region higher than heaven itself, viz., a man of power endued with forgiveness, and poor man that is charitable. Of things honestly got, these two must be looked upon as misuse, viz., making gifts to the unworthy and refusing the worthy. These two should be thrown into the water, tightly binding weights to their necks, viz., a wealthy man that doth not give away, and a poor man that is proud. These two, O tiger among men, can pierce the orb itself of the sun, viz., a mendicant accomplished in yoga, and a warrior that hath fallen in open fight. O bull of the Bharata race, persons versed in the Vedas have said that men's means are good, middling, and bad. Men also, O king, are good, indifferent, and bad. They should, therefore, be respectively employed in that kind of work for which they may be fit. These three, O king, cannot have wealth of their own, viz., the wife, the slave, and the son, and whatever may be earned by them would be his to whom they belong. Great fear springeth from these three crimes, viz., theft of other's property, outrage on other's wives, and breach with friend. These three, besides, being destructive to one's own self, are the gates of hell, viz., lust, anger, and covetousness. Therefore, every one should renounce them. These three should never be forsaken even in imminent danger, viz., a follower, one who seeks protection, saying,--I am thine,--and lastly one who hath come to your abode. Verily, O Bharata, liberating a foe from distress, alone amounteth in point of merit, to these three taken together, viz., conferring a boon, acquiring a kingdom, and obtaining a son. Learned men have declared that a king, although powerful, should never consult with these four, viz., men of small sense, men that are procrastinating, men that are indolent, and men that are flatterers. O sire, crowned with prosperity and leading the life of a householder, let these four dwell with thee, viz., old consanguineous, relatives, high-born persons fallen into adversity, poor friends, and issueless sisters. On being asked by the chief of the celestials, Vrihaspati, O mighty king declared four things capable of fructifying or occurring within a single day, viz., the resolve of the gods, the comprehensions of intelligent persons, the humility of learned men, and the destruction of the sinful. These four that are calculated to remove fear, bring on fear when they are improperly performed, viz., the Agni-hotra, the vow of silence, study, and sacrifice (in general). O bull of the Bharata race, these five fires, should be worshipped with regard by a person, viz., father, mother, fire (proper), soul and preceptor. By serving these five, men attain great fame in this world, viz., the gods, the Pitris, men, beggars, and guests. These five follow thee wherever thou goest, viz., friends, foes, those that are indifferent, dependants, and those that are entitled to maintenance. Of the five senses beholding to man, if one springeth a leak, then from that single hole runneth out all his intelligence, even like water running
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out from a perforated leathern vessel. The six faults should be avoided by a person who wisheth to attain prosperity, viz., sleep, drowsiness, fear, anger, indolence and procrastination. These six should be renounced like a splitting vessel in the sea, viz., a preceptor that cannot expound the scriptures, a priest that is illiterate, a king that is unable to protect, a wife that speaketh disagreeable words, a cow-herd that doth not wish to go to the fields, and a barber that wisheth to renounce a village for the woods. Verily, those six qualities should never be forsaken by men, viz., truth, charity, diligence, benevolence, forgiveness and patience. These six are instantly destroyed, if neglected, viz., kine, service, agriculture, a wife, learning, and the wealth of a Sudra. These six forget those who have bestowed obligations on them, viz., educated disciples, their preceptors; married persons, their mothers; persons whose desires have been gratified, women; they who have achieved success, they who had rendered aid; they who have crossed a river, the boat (that carried them over); and patients that have been cured, their physicians. Health, unindebtedness, living at home, companionship with good men, certainty as regards the means of livelihood, and living without fear, these six. O king, conduce to the happiness of men. These six are always miserable, viz., the envious, the malicious, the discontented, the irascible, the ever-suspicious, and those depending upon the fortunes of others. These six, O king, comprise the happiness of men, viz., acquirement of wealth, uninterrupted health, a beloved and a sweet-speeched wife, an obedient son, and knowledge that is lucrative. He that succeedeth in gaining the mastery over the six that are always present in the human heart, being thus the master of his senses, never committeth sin, and therefore suffereth calamity. These six may be seen to subsist upon other six, viz., thieves, upon persons that are careless; physicians, on persons that are ailing; women, upon persons suffering from lust; priests, upon them that sacrifice; a king, upon persons that quarrel; and lastly men of learning, upon them that are without it. A king should renounce these seven faults that are productive of calamity, inasmuch as they are able to effect the ruin of even monarchs firmly established; these are women, dice, hunting, drinking, harshness of speech, severity of punishment, and misuse of wealth. These eight are the immediate indications of a man destined to destruction, viz., hating the Brahmanas, disputes with Brahmanas, appropriation of a Brahmana's possessions, taking the life of Brahmana, taking a pleasure in reviling Brahmanas, grieving to hear the praises of Brahmanas, forgetting them on ceremonious occasions, and giving vent to spite when they ask for anything. These transgressions a wise man should understand, and understanding, eschew. These eight, O Bharata, are the very cream of happiness, and these only are attainable here, viz., meeting with friends, accession of immense wealth, embracing a son, union for intercourse, conversation with friends in proper times, the advancement of persons belong to one's own party, the acquisition of what had been anticipated, and
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respect in society. These eight qualities glorify a man, viz., wisdom, high birth, self-restraint, learning, prowess, moderation in speech gift according to one's power, and gratitude. This house hath nine doors, three pillars, and five witnesses. It is presided over by the soul. That learned man who knoweth all this is truly wise. O Dhritarashtra, these ten do not know what virtue is viz., the intoxicated, inattentive, the raving, the fatigued, the angry, the starving, the hasty, the covetous, the frightened, and the lustful. Therefore, he that is wise must eschew the company of these. In this connection is cited the old story about what transpired between Suyodhana and (Prahlada), the chief of the Asuras in relation to the latter's son. That king who renounceth lust and anger, who bestoweth wealth upon proper recipients, and is discriminating, learned, and active, is regarded as an authority of all men. Great prosperity attends upon that king who knoweth how to inspire confidence in others, who inflicteth punishment on those whose guilt hath been proved, who is acquainted with the proper measure of punishment, and who knoweth when mercy is to be shown. He is a wise person who doth not disregard even a weak foe; who proceeds with intelligence in respect of a foe, anxiously watching for an opportunity; who doth not desire hostilities with persons stronger than himself; and who displayeth his prowess in season. That illustrious person who doth not grieve when a calamity hath already come upon him, who exerteth with all his senses collected, and who patiently beareth misery in season, is certainly the foremost of persons, and all his foes are vanquished. He who doth not live away from hope uselessly, who doth not make friends with sinful persons, who never outrageth another's wife, who never betrayeth arrogance, and who never committeth a theft or showeth ingratitude or indulgeth in drinking is always happy. He who never boastfully striveth to attain the three objects of human pursuit, who when asked, telleth the truth, who quarreleth not even for the sake of friends, and who never becometh angry though slighted, is reckoned as wise. He who beareth not malice towards others but is kind to all, who being weak disputeth not with others, who speaketh not arrogantly, and forgeteth a quarrel, is praised everywhere. That man who never assumeth a haughty mien, who never censureth others praising himself the while, and never addresseth harsh words to others for getting himself, is ever loved by all. He who raketh not up old hostilities, who behaveth neither arrogantly nor with too much humility, and who even when distressed never committeth an improper act, is considered by respectable men a person of good conduct. He who exulteth not at his own happiness, nor delighteth in another's misery, and who repenteth not after having made a gift, is said to be a man of good nature and conduct. He who desireth to obtain a knowledge of the customs of different countries, and also the languages of different nations, and of the usages of different orders of men, knoweth at once all that is high and low; and wherever he may go, he is sure to gain an ascendancy over even
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those that are glad. The intelligent man who relinquisheth pride, folly, insolence, sinful acts, disloyalty towards the king, crookedness of behaviour, enmity with many, and also quarrels with men that are drunk, mad and wicked, is the foremost of his species. The very gods bestow prosperity upon him who daily practiseth self-restraint, purification, auspicious rites, worship of the gods, expiatory ceremonies, and other rites of universal observance. The acts of that learned man are well-conceived, and well-applied who formeth matrimonial alliances with persons of equal positions and not with those that are inferior, who placeth those before him that are more qualified, and who talketh, behaveth and maketh friendships with persons of equal position. He who eateth frugally after dividing the food amongst his dependants, who sleepeth little after working much, and who, when solicited giveth away even unto his foes, hath his soul under control, and calamities always keep themselves aloof from him. He whose counsels are well-kept and well-carried out into practice, and whose acts in consequence thereof are never known by others to injure men, succeedeth in securing even his most trifling objects. He who is intent upon abstaining from injury to all creatures, who is truthful, gentle, charitable, and pure in mind, shineth greatly among his kinsmen like a precious gem of the purest ray having its origin in an excellent mine. That man who feeleth shame even though his faults be not known to any save himself, is highly honoured among all men. Possessed of a pure heart and boundless energy and abstracted within himself, he shineth in consequence of his energy like the very sun. King Pandu consumed by a (Brahmana's) curse, had five sons born unto him in the woods that are like five Indras. O son of Ambika, thou hast brought up those children and taught them everything. They are obedient to thy commands. Giving them back their just share of the kingdom, O sire, filled with joy, be thou happy with thy sons. Then, O monarch, thou shalt inspire confidence in both the gods and men.'"

Book 5
Chapter 34

1 [dhṛ]
      jāgrato dahyamānasya yat kāryam anupaśyasi
      tad brūhi tvaṃ hi nas tāta dharmārthakuśalaḥ śuciḥ
  2 tvaṃ māṃ yathāvad vidura praśādhi; prajñā pūrvaṃ sarvam ajātaśatroḥ
      yan manyase pathyam adīnasattva; śreyaḥ karaṃ brūhi tad vai kurūṇām
  3 pāpāśaṅgī pāpam eva naupaśyan; pṛcchāmi tvāṃ vyākulenātmanāham
      kave tan me brūhi sarvaṃ yathāvan; manīṣitaṃ sarvam ajātaśatroḥ
  4 śubhaṃ vā yadi vā pāpaṃ dveṣyaṃ vā yadi vā priyam
      apṛṣṭas tasya tad brūyād yasya necchet parābhavam
  5 tasmād vakṣyāmi te rājan bhavam icchan kurūn prati
      vacaḥ śreyaḥ karaṃ dharmyaṃ bruvatas tan nibodha me
  6 mithyopetāni karmāṇi sidhyeyur yāni bhārata
      anupāya prayuktāni mā sma teṣu manaḥ kṛthāḥ
  7 tathaiva yogavihitaṃ na sidhyet karma yan nṛpa
      upāyayuktaṃ medhāvī na tatra glapayen manaḥ
  8 anubandhān avekṣeta sānubandheṣu karmasu
      saṃpradhārya ca kurvīta na vegena samācaret
  9 anubandhaṃ ca saṃprekṣya vipākāṃś caiva karmaṇām
      utthānam ātmanaś caiva dhīraḥ kurvīta vā na vā
  10 yaḥ pramāṇaṃ na jānāti sthāne vṛddhau tathā kṣaye
     kośe janapade daṇḍe na sa rājyāvatiṣṭhate
 11 yas tv etāni pramāṇāni yathoktāny anupaśyati
     yukto dharmārthayor jñāne sa rājyam adhigacchati
 12 na rājyaṃ prāptam ity eva vartitavyam asāṃpratam
     śriyaṃ hy avinayo hanti jarā rūpam ivottamam
 13 bhakṣyottama praticchannaṃ matsyo baḍiśam āyasam
     rūpābhipātī grasate nānubandham avekṣate
 14 yac chakyaṃ grasituṃ grasyaṃ grastaṃ pariṇamec ca yat
     hitaṃ ca pariṇāme yat tad adyaṃ bhūtim icchatā
 15 vanaspater apakvāni phalāni pracinoti yaḥ
     sa nāpnoti rasaṃ tebhyo bījaṃ cāsya vinaśyati
 16 yas tu pakvam upādatte kāle pariṇataṃ phalam
     phalād rasaṃ sa labhate bījāc caiva phalaṃ punaḥ
 17 yathā madhu samādatte rakṣan puṣpāṇi ṣaṭpadaḥ
     tadvad arthān manuṣyebhya ādadyād avihiṃsayā
 18 puṣpaṃ puṣpaṃ vicinvīta mūlacchedaṃ na kārayet
     mālā kāra ivārāme na yathāṅgāra kārakaḥ
 19 kiṃ nu me syād idaṃ kṛtvā kiṃ nu me syād akurvataḥ
     iti karmāṇi saṃcintya kuryād vā puruṣo na vā
 20 anārabhyā bhavanty arthāḥ ke cin nityaṃ tathāgatāḥ
     kṛtaḥ puruṣakāro 'pi bhaved yeṣu nirarthakaḥ
 21 kāṃś cid arthān naraḥ prājño labhu mūlān mahāphalān
     kṣipram ārabhate kartuṃ na vighnayati tādṛśān
 22 ṛju paśyati yaḥ sarvaṃ cakṣuṣānupibann iva
     āsīnam api tūṣṇīkam anurajyanti taṃ prajāḥ
 23 cakṣuṣā manasā vācā karmaṇā ca caturvidham
     prasādayati lokaṃ yas taṃ loko 'nuprasīdati
 24 yasmāt trasyanti bhūtāni mṛgavyādhān mṛgā iva
     sāgarāntām api mahīṃ labdhvā sa parihīyate
 25 pitṛpaitāmahaṃ rājyaṃ prāptavān svena tejasā
     vāyur abhram ivāsādya bhraṃśayaty anaye sthitaḥ
 26 dharmam ācarato rājñaḥ sadbhiś caritam āditaḥ
     vasudhā vasusaṃpūrṇā vardhate bhūtivardhanī
 27 atha saṃtyajato dharmam adharmaṃ cānutiṣṭhataḥ
     pratisaṃveṣṭate bhūmir agnau carmāhitaṃ yathā
 28 ya eva yatnaḥ kriyate prara rāṣṭrāvamardane
     sa eva yatnaḥ kartavyaḥ svarāṣṭra paripālane
 29 dharmeṇa rājyaṃ vindeta dharmeṇa paripālayet
     dharmamūlāṃ śriyaṃ prāpya na jahāti na hīyate
 30 apy unmattāt pralapato bālāc ca parisarpataḥ
     sarvataḥ sāram ādadyād aśmabhya iva kāñcanam
 31 suvyāhṛtāni sudhiyāṃ sukṛtāni tatas tataḥ
     saṃcinvan dhīra āsīta śilā hārī śilaṃ yathā
 32 gandhena gāvaḥ paśyanti vedaiḥ paśyanti brāhmaṇāḥ
     cāraiḥ paśyanti rājānaś cakṣurbhyām itare janāḥ
 33 bhūyāṃsaṃ labhate kleśaṃ yā gaur bhavati durduhā
     atha yā suduhā rājan naiva tāṃ vinayanty api
 34 yad ataptaṃ praṇamati na tat saṃtāpayanty api
     yac ca svayaṃ nataṃ dāru na tat saṃnāmayanty api
 35 etayopamayā dhīraḥ saṃnameta balīyase
     indrāya sa praṇamate namate yo balīyase
 36 parjanyanāthāḥ paśavo rājāno mitra bāndhavāḥ
     patayo bāndhavāḥ strīṇāṃ brāhmaṇā veda bāndhavāḥ
 37 satyena rakṣyate dharmo viyā yogena rakṣyate
     mṛjayā rakṣyate rūpaṃ kulaṃ vṛttena rakṣyate
 38 mānena rakṣyate dhānyam aśvān rakṣyaty anukramaḥ
     abhīkṣṇadarśanād gāvaḥ striyo rakṣyāḥ kucelataḥ
 39 na kulaṃ vṛtti hīnasya pramāṇam iti me matiḥ
     antyeṣv api hi jātānāṃ vṛttam eva viśiṣyate
 40 ya īrṣyuḥ paravitteṣu rūpe vīrye kulānvaye
     sukhe saubhāgyasatkāre tasya vyādhir anantakaḥ
 41 akārya karaṇād bhītaḥ kāryāṇāṃ ca vivarjanāt
     akāle mantrabhedāc ca yena mādyen na tat pibet
 42 vidyāmado dhanamadas tṛtīyo 'bhijano madaḥ
     ete madāvaliptānām eta eva satāṃ damāḥ
 43 asanto 'bhyarthitāḥ sadbhiḥ kiṃ cit kāryaṃ kadā cana
     manyante santam ātmānam asantam api viśrutam
 44 gatir ātmavatāṃ santaḥ santa eva satāṃ gatiḥ
     asatāṃ ca gatiḥ santo na tv asantaḥ satāṃ gatiḥ
 45 jitā sabhā vastravatā samāśā gomatā jitā
     adhvā jito yānavatā sarvaṃ śīlavatā jitam
 46 śīlaṃ pradhānaṃ puruṣe tad yasyeha praṇaśyati
     na tasya jīvitenārtho na dhanena na bandhubhiḥ
 47 āḍhyānāṃ māṃsaparamaṃ madhyānāṃ gorasottaram
     lavaṇottaraṃ daridrāṇāṃ bhojanaṃ bharatarṣabha
 48 saṃpannataram evānnaṃ daridrā bhuñjate sadā
     kṣut svādutāṃ janayati sā cāḍhyeṣu sudurlabhā
 49 prāyeṇa śrīmatāṃ loke bhoktuṃ śaktir na vidyate
     daridrāṇāṃ tu rājendra api kāṣṭhaṃ hi jīryate
 50 avṛttir bhayam antyānāṃ madhyānāṃ maraṇād bhayam
     uttamānāṃ tu martyānām avamānāt paraṃ bhayam
 51 aiśvaryamadapāpiṣṭhā madāḥ pānamadādayaḥ
     aiśvaryamadamatto hi nāpatitvā vibudhyate
 52 indriyaur indriyārtheṣu vartamānair anigrahaiḥ
     tair ayaṃ tāpyate loko nakṣatrāṇi grahair iva
 53 yo jitaḥ pañcavargeṇa sahajenātma karśinā
     āpadas tasya vardhante śuklapakṣa ivoḍurāḍ
 54 avijitya ya ātmānam amātyān vijigīṣate
     amitrān vājitāmātyaḥ so 'vaśaḥ parihīyate
 55 ātmānam eva prathamaṃ deśarūpeṇa yo jayet
     tato 'mātyān amitrāṃś ca na moghaṃ vijigīṣate
 56 vaśyendriyaṃ jitāmātyaṃ dhṛtadaṇḍaṃ vikāriṣu
     parīkṣya kāriṇaṃ dhīram atyantaṃ śrīr niṣevate
 57 rathaḥ śarīraṃ puruṣasya rājan; nātmā niyantendriyāṇy asya cāśvāḥ
     tair apramattaḥ kuśalaḥ sadaśvair; dāntaiḥ sukhaṃ yāti rathīva dhīraḥ
 58 etāny anigṛhītāni vyāpādayitum apy alam
     avidheyā ivādāntā hayāḥ pathi kusārathim
 59 anartham arthataḥ paśyann artaṃ caivāpy anarthataḥ
     indriyaiḥ prasṛto bālaḥ suduḥkhaṃ manyate sukham
 60 dharmārthau yaḥ parityajya syād indriyavaśānugaḥ
     śrīprāṇadhanadārebhya kṣipraṃ sa parihīyate
 61 arthānām īśvaro yaḥ syād indriyāṇām anīśvaraḥ
     indriyāṇām anaiśvaryād aiśvaryād bhraśyate hi saḥ
 62 ātmanātmānam anvicchen mano buddhīndriyair yataiḥ
     ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ
 63 kṣudrākṣeṇeva jālena jhaṣāv apihitāv ubhau
     kāmaś ca rājan krodhaś ca tau prājñānaṃ vilumpataḥ
 64 samavekṣyeha dharmārthau saṃbhārān yo 'dhigacchati
     sa vai saṃbhṛta saṃbhāraḥ satataṃ sukham edhate
 65 yaḥ pañcābhyantarāñ śatrūn avijitya matikṣayān
     jigīṣati ripūn anyān ripavo 'bhibhavanti tam
 66 dṛśyante hi durātmāno vadhyamānāḥ svakarma bhiḥ
     indriyāṇām anīśatvād rājāno rājyavibhramaiḥ
 67 asaṃtyāgāt pāpakṛtām apāpāṃs; tulyo daṇḍaḥ spṛśate miśrabhāvāt
     śuṣkeṇārdraṃ dahyate miśrabhāvāt; tasmāt pāpaiḥ saha saṃdhiṃ na kuryāt
 68 nijān utpatataḥ śatrūn pañca pañca prayojanān
     yo mohān na nighṛhṇāti tam āpad grasate naram
 69 anasūyārjavaṃ śaucaṃ saṃtoṣaḥ priyavāditā
     damaḥ satyam anāyāso na bhavanti durātmanām
 70 ātmajñānam anāyāsas titikṣā dharmanityatā
     vāk caiva guptā dānaṃ ca naitāny antyeṣu bhārata
 71 ākrośa parivādābhyāṃ vihiṃsanty abudhā budhān
     vaktā pāpam upādatte kṣamamāṇo vimucyate
 72 hiṃsā balam asādhūnāṃ rājñāṃ daṇḍavidhir balam
     śuśrūṣā tu balaṃ strīṇāṃ kṣamāguṇavatāṃ balam
 73 vāk saṃyamo hi nṛpate suduṣkaratamo mataḥ
     arthavac ca vicitraṃ ca na śakyaṃ bahubhāṣitum
 74 abhyāvahati kalyāṇaṃ vividhā vāk subhāṣitā
     saiva durbhāṣitā rājann anarthāyopapadyate
 75 saṃrohati śarair viddhaṃ vanaṃ paraśunā hatam
     vācā duruktaṃ bībhatsaṃ na saṃrohati vāk kṣatam
 76 karṇinālīkanārācā nirharanti śarīrataḥ
     vākśalyas tu na nirhartuṃ śakyo hṛdi śayo hi saḥ
 77 vāk sāyakā vadanān niṣpatanti; yair āhataḥ śocati ratry ahāni
     parasya nāmarmasu te patanti; tān paṇḍito nāvasṛjet pareṣu
 78 yasmai devāḥ prayacchanti puruṣāya parābhavam
     buddhiṃ tasyāpakarṣanti so 'pācīnāni paśyati
 79 buddhau kaluṣa bhūtāyāṃ vināśe pratyupasthite
     anayo nayasaṃkāśo hṛdayān nāpasarpati
 80 seyaṃ buddhiḥ parītā te putrāṇāṃ tava bhārata
     pāṇḍavānāṃ virodhena na cainām avabudhyase
 81 rājā lakṣaṇasaṃpannas trailokyasyāpi yo bhavet
     śiṣyas te śāsitā so 'stu dhṛtarāṣṭra yudhiṣṭhiraḥ
 82 atīva sarvān putrāṃs te bhāgadheya puraskṛtaḥ
     tejasā prajñayā caiva yukto dharmārthatattvavit
 83 ānṛśaṃsyād anukrośād yo 'sau dharmabhṛtāṃ varaḥ
     gauravāt tava rājendra bahūn kleśāṃs titikṣati

SECTION XXXIV

"Dhritarashtra said, 'Tell me what may be done by a person that is sleepless and burning with anxieties, for thou alone amongst us, O child, art versed in both religion and profit. Advise me wisely, O Vidura. O thou of magnanimous heart, tell me what is thou deemest to be beneficial for Ajatasatru and what is productive of good to the Kurus. Apprehending future evils. I look back only on my previous guilt: I ask thee with anxious heart, O learned one, tell me what is exactly in Ajatasatru's mind,'
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"Vidura said, 'Even if unasked, one should speak truly, whether his words be good or bad, hateful or pleasing, unto him whose defeat one doth not wish. I shall, therefore, say, O king, what is for the good of the Kurus. I shall say what is both beneficial and consistent with morality. Listen to me. Do not, O Bharata, set the heart upon means of success that are unjust and improper. A man of intelligence must not grieve if any purpose of his doth not succeed, notwithstanding the application of fair and proper means. Before one engageth in an act, one should consider the competence of the agent, the nature of the act itself, and its purpose, for all acts are dependent on these. Considering these one should begin an act, and not take it up on a sudden impulse. He that is wise should either do an act or desist from it fully considering his own ability, the nature of the act, and the consequence also of success. The king who knoweth not proportion or measure as regards territory, gain, loss, treasury, population, and punishment, cannot retain his kingdom long. He, on the other hand, who is acquainted with the measures of these as prescribed in treatises, being necessarily possessed of the knowledge of religion and profit, can retain his kingdom. As the stars are affected by the planets, so is this world affected by the senses, when they are directed, uncontrolled, to their respective objects. Like the moon during the lighted fortnight, calamities increase in respect of him who is vanquished by the five senses in their natural state, which ever lead him towards various acts. He who wisheth to control his counsellors before controlling his own self, or to subdue his adversaries before controlling his counsellors, at last succumbs deprived of strength. He, therefore, who first subdueth his own self regarding it as a foe, never faileth to subdue his counsellors and adversaries at last. Great prosperity waiteth upon him who hath subdued his senses, or controlled his soul, or who is capable of punishing all offenders, or who acteth with judgment or who is blessed with patience. One's body, O king, is one's car; the soul within is the driver; and the senses are its steeds. Drawn by those excellent steeds, when well-trained, he that is wise, pleasantly performeth the journey of life, and awake in peace. The horses that are unbroken and incapable of being controlled, always lead an unskilful driver to destruction in the course of the journey; so one's senses, unsubdued, lead only to destruction. The inexperienced wight, who, led by this unsubdued senses, hopeth to extract evil from good and good from evil, necessarily confoundeth misery with happiness. He, who, forsaking religion and profit, followeth the lead of his senses, loseth without delay prosperity, life, wealth and wife. He, who is the master of riches but not of his senses, certainly loseth his riches in consequence of his want of mastery over his senses. One should seek to know one's self by means of one's own self, controlling one's mind, intellect, and senses, for one's self is one's friend as, indeed, it is one's own foe. That man, who hath conquered self by means of self, hath his self for a friend, for one's self is ever one's friend or foe. Desire and anger, O king, break
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through wisdom, just as a large fish breaks through a net of thin cords. He, who in this world regarding both religion and profit, seeketh to acquire the means of success, winneth happiness, possessing all he had sought. He, who, without subduing his five inner foes of mental origin, wisheth to vanquish other adversaries, is, in fact, overpowered by the latter. It is seen that many evil-minded kings, owing to want of mastery over their senses, are ruined by acts of their own, occasioned by the lust of territory. As fuel that is wet burneth with that which is dry, so a sinless man is punished equally with the sinful in consequence of constant association with the latter. Therefore, friendship with the sinful should be avoided. He that, from ignorance, faileth to control his five greedy foes, having five distinct objects, is overwhelmed by calamities. Guilelessness and simplicity, purity and contentment, sweetness of speech and self-restraint, truth and steadiness,--these are never the attributes of the wicked. Self-knowledge and steadiness, patience and devotion to virtue, competence to keep counsels and charity,--these,--O Bharata, never exist in inferior men. Fools seek to injure the wise by false reproaches and evil speeches, The consequence is, that by this they take upon themselves the sins of the wise, while the latter, freed from their sins, are forgiven. In malice lieth the strength of the wicked; in criminal code, the strength of kings, in attentions of the weak and of women; and in forgiveness that of the virtuous. To control speech, O king, is said to be most difficult. It is not easy to hold a long conversation uttering words full of meaning and delightful to the hearers. Well-spoken speech is productive of many beneficial results; and ill-spoken speech, O king, is the cause of evils. A forest pierced by arrows, or cut down by hatchets may again grow, but one's heart wounded and censured by ill-spoken words never recovereth. Weapons, such as arrows, bullets, and bearded darts, can be easily extracted from the body, but a wordy dagger plunged deep into the heart is incapable of being taken out. Wordy arrows are shot from the mouth; smitten by them one grieveth day and night. A learned man should not discharge such arrows, for do they not touch the very vitals of others. He, to whom the gods ordain defeat, hath his senses taken away, and it is for this that he stoopeth to ignoble deeds. When the intellect becometh dim and destruction is nigh, wrong, looking like right., firmly sticketh to the heart. Thou dost not clearly see it, O bull of the Bharata race, that clouded intellect hath now possessed thy sons in consequence of their hostility to the Pandavas. Endued with every auspicious mark and deserving to rule the three worlds, Yudhishthira is obedient to thy commands. Let him, O Dhritarashtra, rule the earth, to the exclusion of all thy sons, Yudhishthira is the foremost of all thy heirs. Endued with energy and wisdom, and acquainted with the truths of religion and profit, Yudhishthira, that foremost of righteous men, hath, O king of kings, suffered much misery out of kindness and sympathy, in order to preserve thy reputation."

Book 5
Chapter 35

1 [dhṛ]
      brūhi bhūyo mahābuddhe dharmārthasahitaṃ vacaḥ
      śṛṇvato nāsti me tṛptir vicitrāṇīha bhāṣase
  2 sarvatīrtheṣu vā snānaṃ sarvabhūteṣu cārjavam
      ubhe ete same syātām ārjavaṃ vā viśiṣyate
  3 ārjavaṃ pratipadyasva putreṣu satataṃ vibho
      iha kīrtiṃ parāṃ prāpya pretya svargam avāpsyasi
  4 yāvat kīrtir manuṣyasya puṇyā lokeṣu gīyate
      tāvat sa puruṣavyāghra svargaloke mahīyate
  5 atrāpy udāharantīmam itihāsaṃ purātanam
      virocanasya saṃvādaṃ keśiny arthe sudhanvanā
  6 kiṃ brāhmaṇāḥ svic chreyāṃso ditijāḥ svid virocana
      atha kena sma paryaṅkaṃ sudhanvā nādhirohati
  7 prājāpatyā hi vai śreṣṭhā vayaṃ keśini sattamāḥ
      asmākaṃ khalv ime lokāḥ ke devāḥ ke dvijātayaḥ
  8 ihaivāssva pratīkṣāva upasthāne virocana
      sudhanvā prātar āgantā paśyeyaṃ vāṃ samāgatau
  9 tathā bhadre kariṣyāmi yathā tvaṃ bhīru bhāṣase
      sudhanvānaṃ ca māṃ caiva prātar draṣṭāsi saṃgatau
  10 anvālabhe hiraṇmayaṃ prāhrāde 'haṃ tavāsanam
     ekatvam upasaṃpanno na tv āseyaṃ tvayā saha
 11 anvāharantu phalakaṃ kūrcaṃ vāpy atha vā bṛsīm
     sudhanvan na tvam arho 'si mayā saha samāsanam
 12 pitāpi te samāsīnam upāsītaiva mām adhaḥ
     bālaḥ sukhaidhito gehe na tvaṃ kiṃ cana budhyase
 13 hiraṇyaṃ ca gavāśvaṃ ca yad vittam asureṣu naḥ
     sudhanvan vipaṇe tena praśnaṃ pṛcchāva ye viduḥ
 14 hiraṇyaṃ ca gavāśvaṃ ca tavaivāstu virocana
     prāṇayos tu paṇaṃ kṛtvā praśnaṃ pṛcchāva ye viduḥ
 15 āvāṃ kutra gamiṣyāvaḥ prāṇayor vipaṇe kṛte
     na hi deveṣv ahaṃ sthātā na manuṣyeṣu karhi cit
 16 pitaraṃ te gamiṣyāvaḥ prāṇayor vipaṇe kṛte
     putrasyāpi sa hetor hi prahrādo nānṛtaṃ vadet
 17 [prah]
     imau tau saṃpradṛśyete yābhyāṃ na caritaṃ saha
     āśīviṣāv iva kruddhāv ekamārgam ihāgatau
 18 kiṃ vai sahaiva carato na purā carataḥ saha
     virocanaitat pṛcchāmi kiṃ te sakhyaṃ sudhanvanā
 19 na me sudhanvanā sakhyaṃ prāṇayor vipaṇāvahe
     prahrāda tat tvām ṛpcchāmi mā praśnam anṛtaṃ vadīḥ
 20 [prah]
     udakaṃ madhuparkaṃ cāpy ānayantu sudhanvane
     brahmann abhyarcanīyo 'si śvetā gauḥ pīvarī kṛtā
 21 udakaṃ madhuparkaṃ ca patha evārpitaṃ mama
     prahrāda tvaṃ tu nau praśnaṃ tathyaṃ prabrūhi pṛcchatoḥ
 22 [prah]
     purto vānyo bhavān brahman sākṣye caiva bhavet sthitaḥ
     tayor vivadatoḥ praśnaṃ katham asmad vibho vadet
 23 atha yo naiva prabrūyāt satyaṃ vā yadi vānṛtam
     etat sudhanvan pṛcchāmi durvivaktā sma kiṃ vaset
 24 yāṃ rātrim adhivinnā strī yāṃ caivākṣa parājitaḥ
     yāṃ ca bhārābhitaptāṅgo durvivaktā sma tāṃ vaset
 25 nagare pratiruddhaḥ san bahir dvāre bubhukṣitaḥ
     amitrān bhūyasaḥ paśyan durvivaktā sma tāṃ vaset
 26 pañca paśvanṛte hanti daśa hanti gavānṛte
     śatam aśvānṛte hanti sahasraṃ puruṣānṛte
 27 hanti jātān ajātāṃś ca hiraṇyārtho 'nṛtaṃ vadan
     sarvaṃ bhūmyanṛte hanti mā sma bhūmyanṛtaṃ vadīḥ
 28 [prah]
     mattaḥ śreyān aṅgirā vai sudhanvā tvad virocana
     mātāsya śreyasī mātus tasmāt tvaṃ tena vai jitaḥ
 29 virocana sudhanvāyaṃ prāṇānām īśvaras tava
     sudhanvan punar icchāmi tvayā dattaṃ virocanam
 30 yad dharmam avṛṇīthās tvaṃ na kāmād anṛtaṃ vadīḥ
     punar dadāmi te tasmāt putraṃ prahrāda durlabham
 31 eṣa prahrāda putras te mayā datto virocanaḥ
     pādaprakṣālanaṃ kuryāt kumāryāḥ saṃnidhau mama
 32 tasmād rājendra bhūmyarthe nānṛtaṃ vaktum arhasi
     mā gamaḥ sa sutāmātyo 'tyayaṃ putrān anubhraman
 33 na devā yaṣṭim ādāya rakṣanti paśupālavat
     yaṃ tu rakṣitum icchanti buddhyā saṃvibhajanti tam
 34 yathā yathā hi puruṣaḥ kalyāṇe kurute manaḥ
     tathā tathāsya sarvārthāḥ sidhyante nātra saṃśayaḥ
 35 na chandāṃsi vṛjināt tārayanti; āyāvinaṃ māyayā vartamānam
     nīḍaṃ śakuntā iva jātapakṣāś; chandāṃsy enaṃ prajahaty antakāle
 36 mattāpānaṃ kalahaṃ pūgavairaṃ; bhāryāpatyor antaraṃ jñātibhedam
     rājadviṣṭaṃ strīpumāṃsor vivādaṃ; varjyāny āhur yaś ca panthāḥ praduṣṭhaḥ
 37 sāmudrikaṃ vaṇijaṃ corapūrvaṃ; śalāka dhūrtaṃ ca cikitsakaṃ ca
     ariṃ ca mitraṃ ca kuśīlavaṃ ca; naitān sākhyeṣv adhikurvīta sapta
 38 mānāgnihotram uta mānamaunaṃ; mānenādhītam uta mānayajñaḥ
     etāni catvāry abhayaṃkarāṇi; bhayaṃ prayacchanty ayathā kṛtāni
 39 agāra dāhī garadaḥ kuṇḍāśī somavikrayī
     parva kāraś ca sūcī ca mitra dhruk pāradārikaḥ
 40 bhrūṇahā guru talpī ca yaś ca syāt pānapo dvijaḥ
     atitīkṣṇaś ca kākaś ca nāstiko veda nindakaḥ
 41 sruva pragrahaṇo vrātyaḥ kīnāśaś cārthavān api
     rakṣety uktaś ca yo hiṃsyāt sarve brahmaṇhaṇaiḥ samāḥ
 42 tṛṇoklayā jñāyate jātarūpaṃ; yuge bhadro vyavahāreṇa sādhuḥ
     śūro bhayeṣv arthakṛcchreṣu dhīraḥ; kṛcchrāsv āpatsu suhṛdaś cārayaś ca
 43 jarā rūpaṃ harati hi dhairyam āśā; mṛtyuḥ prāṇān dharmacaryām asūyā
     krodhaḥ śriyaṃ śīlam anārya sevā; hriyaṃ kāmaḥ sarvam evābhimānaḥ
 44 śrīr maṅgalāt prabhavati prāgalbhyāt saṃpravardhate
     dākṣyāt tu kurute mūlaṃ saṃyamāt pratitiṣṭhati
 45 aṣṭau guṇāḥ puruṣaṃ dīpayanti; prajñā ca kaulyaṃ ca damaḥ śrutaṃ ca
     parākramaś cābahu bhāṣitā ca; dānaṃ yathāśakti kṛtajñatā ca
 46 etān guṇāṃs tāta mahānubhāvān; eko guṇaḥ saṃśrayate prasahya
     rājā yadā satkurute manuṣyaṃ; sarvān guṇān eṣa guṇo 'tibhāti
 47 aṣṭau nṛpemāni manuṣyaloke; svargasya lokasya nidarśanāni
     catvāry eṣām anvavetāni sadbhiś; catvāry eṣām anvavayanti santaḥ
 48 yajño dānam adhyayanaṃ tapaś ca; catvāry etāny anvavetāni sadbhiḥ
     damaḥ satyam ārjavam ānṛśaṃsyaṃ; catvāry etāny anvavayanti santaḥ
 49 na sā sabhā yatra na santi vṛddhā; na te vṛddhā ye na vadanti dharmam
     nāsau harmo yatana satyam asti; na tat satyaṃ yac chalenānuviddham
 50 satyaṃ rūpaṃ śrutaṃ vidyā kaulyaṃ śīlaṃ balaṃ dhanam
     śauryaṃ ca cirabhāṣyaṃ ca daśaḥ saṃsargayonayaḥ
 51 pāpaṃ kurvan pāpakīrtiḥ pāpam evāśnute phalam
     puṇyaṃ kurvan puṇyakīrtiḥ puṇyam evāśnute phalam
 52 pāpaṃ prajñāṃ nāśayati kriyamāṇaṃ punaḥ punaḥ
     naṣṭaprajñaḥ pāpam eva nityam ārabhate naraḥ
 53 puṇyaṃ prajñāṃ vardhayati kriyamāṇaṃ punaḥ punaḥ
     vṛddhaprajñaḥ puṇyam eva nityam ārabhate naraḥ
 54 asūyako danda śūko niṣṭhuro vairakṛn naraḥ
     sa kṛcchraṃ mahad āpnoto nacirāt pāpam ācaran
 55 anasūyaḥ kṛtaprajñṭaḥ śobhanāny ācaran sadā
     akṛcchrāt sukham āpnoti sarvatra ca virājate
 56 prajñām evāgamayati yaḥ prājñebhyaḥ sa paṇḍitaḥ
     prājño hy avāpya dharmārthau śaknoti sukham edhitum
 57 divasenaiva tat kuryād yena rātau sukhaṃ vaset
     aṣṭa māsena tat kuryād yena varṣāḥ sukhaṃ vaset
 58 pūrve vayasi tat kuryād yena vṛddhasukhaṃ vaset
     yāvaj jīvena tat kuryād yena pretya sukhaṃ vaset
 59 jīrṇam annaṃ praśaṃsanti bhāryaṃ ca gatayauvanām
     śūraṃ vigatasaṃgrāmaṃ gatapāraṃ tapasvinam
 60 dhanenādharmalabdhena yac chidram apidhīyate
     asaṃvṛtaṃ tad bhavati tato 'nyad avadīryate
 61 gurur ātmavatāṃ śāstā śāsā rājā durātmanām
     atha pracchannapāpānāṃ śāstā vaivasvato yamaḥ
 62 ṛṣīṇāṃ ca nadīnāṃ ca kulānāṃ ca mahāmanām
     prabhavo nādhigantavyaḥ strīṇāṃ duścaritasya ca
 63 dvijātipūjābhirato dātā jñātiṣu cārjavī
     kṣatriyaḥ svargabhāg rājaṃś ciraṃ pālayate mahīm
 64 suvarṇapuṣpāṃ pṛthivīṃ cinvanti puruṣās trayaḥ
     śūraś ca kṛtavidyaś ca yaś ca jānāti sevitum
 65 buddhiśreṣṭhāni karmāṇi bāhumadhyāni bhārata
     tāni jaṅghā jaghanyāni bhārapratyavarāṇi ca
 66 duryodhane ca śakunau mūḍhe duḥśāsane tathā
     karṇe caiśvaryam ādhāya kathaṃ tvaṃ bhūtim icchasi
 67 sarvair guṇair upetāś ca pāṇḍavā bharatarṣabha
     pitṛvat tvayi vartante teṣu vartasva putravat

SECTION XXXV

"Dhritarashtra said, 'O thou of great intelligence, tell me again words such as these, consistent with religion and profit. My thirst for hearing them is not quenched. What thou sayst is charming!"
"Vidura said, 'Ablution in all the holy places and kindness to all creatures,--these two are equal. Perhaps, kindness to all creatures surpasseth the former. O master, show kindness unto all thy sons, for by that winning great fame in this world, thou wilt have heaven hereafter. As long as a man's good deeds are spoken of in this world, so long, O tiger among men, is he glorified in heaven. In this connection is cited an old story about the conversation between Virochana and Sudhanwan, both suitors for Kesini's hand. Once on a time, O king, there was a maiden of the name of Kesini, unrivalled for beauty; moved by the desire of obtaining a good husband, she resolved to choose her lord in Swayamvara. Then one of the sons of Diti, Virochana by name, went to that spot, desirous of obtaining the maiden. Beholding that chief of the Daityas, Kesini addressed him, saying, 'Are Brahmanas superior, O Virochana, or are the sons of Diti superior? And why also should not Sudhanwan sit on the sofa?' Virochana said, 'Sprung from Prajapati himself, we, O Kesini, are the best and at the top of all creatures, and this world is ours without doubt. Who are the gods, and who are the Brahmanas?' Kesini said, 'We will, O Virochana, stay here in this very pavilion. Sudhanwan will come here on the morrow, and let me see both of you sitting together.' Virochana said, 'O amiable and timid girl, I will do what thou sayst. Thou wilt behold Sudhanwan and myself met together in the morning.'
"Vidura continued, 'When the night had passed away and the solar disc had risen, Sudhanwan, O best of kings, came to that place where, O master, Virochana was waiting with Kesini. And Sudhanwan saw there both Prahlada's son and Kesini. And beholding the Brahmana arrived, Kesini, O bull of the Bharata race, rising up from hers, offered him a seat, water to wash his feet, and Arghya. And asked by Virochana (to share his seat) Sudhanwan said, 'O son of Prahlada, I touch thy excellent golden seat. I cannot, however, suffer myself to be regarded as thy equal, and sit on it with thee.' Virochana said, 'A piece of wooden plank, an animal skin, or a mat of grass or straw,--these only, O Sudhanwan, are fit for thee. Thou deservest not, however, the same seat with me.' Sudhanwan said, 'Father and son. Brahmanas of the same age and equal learning, two Kshatriyas, two Vaisyas and two Sudras, can sit together on the same seat, Except these, no other can sit together. Your father used to pay his regards to me, taking a seat lower than that occupied by me. Thou art a child, brought tip in every luxury at home and thou understandest nothing.' Virochana said, 'Staking all the gold, kine, horses, and every other kind of wealth that we have among the
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[paragraph continues] Asuras, let us, O Sudhanwan, ask them this question that are able to answer.' Sudhanwan said, 'Let alone your gold, kine, and heroes, O Virochana? Making our lives forfeited, we will ask them this question that are competent.' Virochana said, 'Wagering our lives where shall we go? I will not appear before any of the gods and never before any among men.' Sudhanwan said, 'Having wagered our lives, we will approach thy father, for he, Prahlada, will never say an untruth even for the sake of his son.'
"Vidura continued, 'Having thus laid a wager, Virochana and Sudhanwan, both moved by rage, proceeded to that place where Prahlada was. And beholding them together, Prahlada said, 'These two who had never before been companions, are now seen together coming hither by the same road, like two angry snakes. Have ye now become companions,--ye who were never companions before? I ask thee, O Virochana, has there been friendship between thee and Sudhanwan?' Virochana said, 'There is no friendship between me and Sudhanwan. On the other hand, we have both wagered our lives. O chief of the Asuras, I shall ask thee a question, do not answer it untruly!' Prahlada said, 'Let water, and honey and curds, be brought for Sudhanwan. Thou deservest our worship, O Brahmana. A white and fat cow is ready for thee.' Sudhanwan said, 'Water and honey and curds, have been presented to me on my way hither. I shall ask thee a question. Prahlada, answer it truly! are Brahmanas superior, or is Virochana superior?' Prahlada said, O Brahmana, this one is my only son. Thou also art present here in person. How can one like us answer a question about which ye two have quarrelled? Sudhanwan said, 'Give unto thy son thy kine and other precious wealth that thou mayst have, but, O wise one, thou shouldst declare the truth when we two are disputing about it.' Prahlada said, 'How doth that misuser of his tongue suffer, O Sudhanwan, who answereth not truly but falsely, a question that is put to him? I ask thee this.' Sudhanwan said, 'The person that misuseth his tongue suffers like the deserted wife, who pineth, at night, beholding her husband sleeping in the arms of a co-wife; like a person who hath lost at dice, or who is weighed down with an unbearable load of anxieties. Such a man hath also to stay, starving outside the citygates, into which his admission is barred. Indeed, he that giveth false evidence is destined to always find his foes. He that speaketh a lie on account of an animal, casteth down from heaven five of his sires of the ascending order. He that speaketh a lie on account of a cow casteth down from heaven ten of his ancestors. A lie on account of a horse causeth the downfall of a hundred; and a lie on account of a human being, the downfall of a thousand of one's sires of the ascending order. An untruth on account of gold ruineth the members of one's race both born and unborn, while an untruth for the sake of land ruineth everything. Therefore, never speak an untruth for the sake of land.' Prahlada said, 'Angiras is superior to myself, and Sudhanwan is superior to thee, O Virochana. Mother also of Sudhanwan is
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superior to thy mother; therefore, thou, O Virochana, hath been defeated by Sudhanwan. This Sudhanwan is now the master of thy life. But, O Sudhanwan, I wish that thou shouldst grant Virochana his life.' Sudhanwan said, 'Since, O Prahlada, thou hast preferred virtue and hast not, from temptation, said an untruth, I grant thy son his life that is dear to thee. So here is thy son Virochana, O Prahlada, restored by me to thee. He shall, however, have to wash my feet in the presence of the maiden Kesini.'
"Vidura continued, 'For these reasons, O king of kings, it behoveth thee not to say an untruth for the sake of land. Saying an untruth from affection for thy son, O king, hasten not to destruction, with all thy children and counsellors. The gods do not protect men, taking up clubs in their hands after the manner of herdsmen; unto those, however, they wish to protect, they grant intelligence. There is no doubt that one's objects meet with success in proportion to the attention he directs to righteousness and morality. The Vedas never rescue from sin a deceitful person living by falsehood. On the other hand, they forsake him while he is on his death-bed, like newly fledged birds forsaking their nests. Drinking, quarrels, enmity with large numbers of men, all connections with connubial disputes, and severance of relationship between husband and wife, internal dissensions, disloyalty to the king,--these and all paths that are sinful, should, it is said, be avoided. A palmist, a thief turned into a merchant, a fowler, a physician, an enemy, a friend, and a minstrel, these seven are incompetent as witness. An Agnihotra performed from motives of pride, abstention from speech, practised from similar motives, study and sacrifice from the same motives,--these four, of themselves innocent, become harmful when practised unduly. One that setteth fire to a dwelling house, an administerer of poison, a pander, a vendor of the Soma-juice, a maker of arrows, an astrologer, one that injureth friends, an adulterer, one that causeth abortion, a violater of his preceptor's bed, a Brahmana addicted to drink, one that is sharp-speeched, a raker of old sores, an atheist, a reviler of the Vedas, and taker of bribes, one whose investiture with the sacred thread has been delayed beyond the prescribed age, one that secretly slayeth cattle, and one that slayeth him who prayeth for protection,--these all are reckoned as equal in moral turpitude as the slayers of Brahmanas. Gold is tested by fire; a well-born person, by his deportment; an honest man, by his conduct. A brave man is tested during a season of panic; he that is self-controlled, in times of poverty; and friends and foes, in times of calamity and danger. Decrepitude destroyeth beauty; ambitious hopes, patience; death, life, envy, righteousness, anger, prosperity, companionship with the low, good behaviour; lust, modesty, and pride, everything. Prosperity taketh its birth in good deeds, groweth in consequence of activity, driveth its roots deep in consequence of skill, and acquireth stability owing to self-control. Wisdom, good lineage, self-control, acquaintance with the scriptures, prowess, absence of garrulity,
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gift to the extent of one's power, and grateful ness,--these eight qualities shed a lustre upon their possessor. But, O sire, there is one endowment which alone can cause all these attributes to come together; the fact is, when the king honoureth a particular person, the royal favour can cause all these attributes to shed their lustre (on the favourite). Those eight, O king, in the world of men, are indications of heaven. Of the eight (mentioned below) four are inseparably connected, with the good, and four others are always followed by the good. The first four which are inseparably connected with the good, are sacrifice, gift, study and asceticism, while the other four that are always followed by the good, are self-restraint, truth, simplicity, and abstention from injury to all.
'Sacrifice, study, charity, asceticism, truth, forgiveness, mercy, and contentment constitute the eight different paths of righteousness. The first four of these may be practised from motives of pride, but the last four can exist only in those that are truly noble. That is no assembly where there are no old men, and they are not old who do not declare what morality is. That is not morality which is separated from truth, and that is not truth which is fraught with deceit. Truth, beauty, acquaintance with the scriptures, knowledge, high birth, good behaviour, strength, wealth, bravery, and capacity for varied talk,--these ten are of heavenly origin. A sinful person, by committing sin, is overtaken by evil consequences. A virtuous man, by practising virtue, reapeth great happiness. Therefore, a man, rigidly resolved, should abstain from sin. Sin, repeatedly perpetrated, destroyeth intelligence; and the man who hath lost intelligence, repeatedly committeth sin. Virtue, repeatedly practised, enhanceth intelligence; and the man whose intelligence hath increased, repeatedly practiseth virtue. The virtuous man, by practising virtue, goeth to regions of blessedness. Therefore, a man should, firmly resolved, practise virtue. He that is envious, he that injureth others deeply, he that is cruel, he that constantly quarreleth, he that is deceitful, soon meeteth with great misery for practising these sins. He that is not envious and is possessed of wisdom, by always doing what is good, never meeteth with great misery; on the other hand, he shineth everywhere. He that draweth wisdom from them that are wise is really learned and wise. And he that is wise, by attending to both virtue and profit, succeedeth in attaining to happiness. Do that during the day which may enable thee to pass the night in happiness; and do that during eight months of the year which may enable thee to pass the season of rains happily. Do that during youth which may ensure a happy old age; and do that during thy whole life here which may enable thee to live happily hereafter. The wise prize that food which is easily digested, that wife whose youth hath passed away, that hero who is victorious and that ascetic whose efforts have been crowned with success. The gap that is sought to be filled by wealth acquired wrongfully, remaineth uncovered, while new ones appear in other places. The preceptor controlleth them whose souls are under their own control; the king controlleth persons that are
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wicked; while they that sin secretly have their controller in Yama, the son of Vivaswat. The greatness of Rishis, of rivers, of river-banks, of high-souled men, and the cause of woman's wickedness, cannot be ascertained. O king, he that is devoted to the worship of the Brahmanas, he that giveth away, he that behaveth righteously towards his relatives, and the Kshatriya that behaveth nobly, rule the earth for ever. He that is possessed of bravery, he that is possessed of learning, and he that knows how to protect others,--these three are always able to gather flowers of gold from the earth. Of acts, those accomplished by intelligence are first; those accomplished by the arms, second; those by the thighs, and those by bearing weights upon the head, are the very worst. Reposing the care of thy kingdom on Duryodhana, on Sakuni, on foolish Dussasana, and on Karna, how canst thou hope for prosperity? Possessed of every virtue, the Pandavas, O bull of the Bharata race, depend on thee as their father. O, repose thou on them as on thy sons!"

Book 5
Chapter 36

  1 [vi]
      atraivodāharantīmam itihāsaṃ purātanam
      ātreyasya ca saṃvādaṃ sādhyānāṃ ceti naḥ śrutam
  2 carantaṃ haṃsarūpeṇa maharṣiṃ saṃśitavratam
      sādhyā devā mahāprājñaṃ paryapṛcchanta vai purā
  3 sādhyā devā vayam asmo maharṣe; dṛṣṭvā bhavantaṃ na śaknumo 'numātum
      śrutena dhīro buddhimāṃs tvaṃ mato naḥ; kāvyāṃ vācaṃ vaktum arhasy udārām
  4 etat kāryam amarāḥ saṃśrutaṃ me; dhṛtiḥ śamaḥ satyadharmānuvṛttiḥ
      granthiṃ vinīya hṛdayasya sarvaṃ; priyāpriye cātmavaśaṃ nayīta
  5 ākruśyamāno nākrośen manyur eva titikṣitaḥ
      ākroṣṭāraṃ nirdahati sukṛtaṃ cāsya vindati
  6 nākrośī syān nāvamānī parasya; mitradrohī nota nīcopasevī
      na cātimānī na ca hīnavṛtto; rūkṣāṃ vācaṃ ruśatīṃ varjayīta
  7 marmāṇy asthīni hṛdayaṃ tathāsūn; ghorā vāco nirdahantīha puṃsām
      tasmād vācaṃ ruśatīṃ rūkṣarūpāṃ; dharmārāmo nityaśo varjayīta
  8 aruṃ turaṃ paruṣaṃ rūkṣavācaṃ; vāk kaṇṭakair vitudantaṃ manuṣyān
      vidyād alakṣmīkatamaṃ janānāṃ; mukhe nibaddhāṃ nirṛtiṃ vahantam
  9 paraś ced enam adhividhyeta bāṇair; bhṛśaṃ sutīkṣṇair analārka dīptaiḥ
      viricyamāno 'py atiricyamāno; vidyāt kaviḥ sukṛtaṃ me dadhāti
  10 yadi santaṃ sevate yady asantaṃ; tapasvinaṃ yadi vā stenam eva
     vāso yathā raṅga vaśaṃ prayāti; tathā sa teṣāṃ vaśam abhyupaiti
 11 vādaṃ tu yo na pravaden na vādayed; yo nāhataḥ pratihanyān na ghātayet
     yo hantukāmasya na pāpam icchet; tasmai devāḥ spṛhayanty āgatāya
 12 avyāhṛtaṃ vyāhṛtāc chreya āhuḥ; satyaṃ vaded vyāhṛtaṃ tad dvitīyam
     priyaṃvaded vyāhṛtaṃ tat tṛtīyaṃ; dharmyaṃ vaded vyāhṛtaṃ tac caturtham
 13 yādṛśaiḥ saṃvivadate yādṛśāṃś copasevate
     yādṛg icchec ca bhavituṃ tādṛg bhavati pūruṣaḥ
 14 yato yato nivartate tatas tato vimucyate
     nivartanād dhi sarvato na vetti duḥkham aṇv api
 15 na jīyate nota jigīṣate 'nyān; na vairakkṛc cāpratighātakaś ca
     nindā praśaṃsāsu samasvabhāvo; na śocate hṛṣyati naiva cāyam
 16 bhāvam icchati sarvasya nābhāve kurute matim
     satyavādī mṛdur dānto yaḥ sa uttamapūruṣaḥ
 17 nānarthakaṃ sāntvayati pratijñāya dadāti ca
     rāddhāparāddhe jānāti yaḥ sa madhyamapūruṣaḥ
 18 duḥśāsanas tūpahantā na śāstā; nāvartate manyuvaśāt kṛtaghnaḥ
     na kasya cin mitram atho durātmā; kalāś caitā adhamasyeha puṃsaḥ
 19 na śraddadhāti kalyāṇaṃ parebhyo 'py ātmaśaṅkitaḥ
     nirākaroti mitrāṇi yo vai so 'dhama pūruṣaḥ
 20 uttamān eva seveta prāpte kāle tu madhyamān
     adhamāṃs tu na seveta ya icchec chreya ātmanaḥ
 21 prāpnoti vai vittam asad balena; nityotthānāt prajñayā pauruṣeṇa
     na tv eva samyag labhate praśaṃsāṃ; na vṛttam āpnoti mahākulānām
 22 mahākulānāṃ spṛhayanti devā; dharmārthavṛddhāś ca bahuśrutāś ca
     pṛcchāmi tvāṃ vidura praśnam etaṃ; bhavanti vai kāni mahākulāni
 23 tamo damo brahmavit tvaṃ vitānāḥ; puṇyā vivāhāḥ satatānna dānam
     yeṣv evaite saptaguṇā bhavanti; samyag vṛttās tāni mahākulāni
 24 yeṣāṃ na vṛttaṃ vyathate na yonir; vṛttaprasādena caranti dharmam
     ye kīrtim icchanti kule viśiṣṭāṃ; tyaktānṛtās tāni mahākulāni
 25 anijyayāvivāhairś ca vedasyotsādanena ca
     kulāny akulatāṃ yānti dharmasyātikrameṇa ca
 26 deva dravyavināśena brahma svaharaṇena ca
     kulāny akulatāṃ yānti brāhmaṇātikrameṇa ca
 27 brāhmaṇānāṃ paribhavāt parivādāc ca bhārata
     kulāny akulatāṃ yānti nyāsāpaharaṇena ca
 28 kulāni samupetāni gobhiḥ puruṣato 'śvataḥ
     kulasaṃkhyāṃ na gacchanti yāni hīnāni vṛttataḥ
 29 vṛttatas tv avihīnāni kulāny alpadhanāny api
     kulasaṃkhyāṃ tu gacchanti karṣanti ca mayad yaśaḥ
 30 mā naḥ kule vairakṛt kaś cid astu; rājāmātyo mā parasvāpahārī
     mitradrohī naikṛtiko 'nṛtī vā; pūrvāśī vā pitṛdevātithibhyaḥ
 31 yaś ca no brāhmaṇaṃ hanyād yaś ca no brāhmaṇān dviṣet
     na naḥ sa samitiṃ gacched yaś ca no nirvapet kṛṣim
 32 tṛṇāni bhūmir udakaṃ vāk caturthī ca sūnṛtā
     satām etāni geheṣu nocchidyante kadā cana
 33 śraddhayā parayā rājann upanītāni satkṛtim
     pravṛttāni mahāprājña dharmiṇāṃ puṇyakarmaṇām
 34 sūkṣmo 'pi bhāraṃ nṛpate syandano vai; śakto voḍhuṃ na tathānye mahījāḥ
     evaṃ yuktā bhārasahā bhavanti; mahākulīnā na tathānye manuṣyāḥ
 35 na tan mitraṃ yasya kopād bibheti; yad vā mitraṃ śaṅkitenopacaryam
     yasmin mitre pitarīvāśvasīta; tad vai mitraṃ saṃgatānītarāṇi
 36 yadi ced apy asaṃbandho mitrabhāvena vartate
     sa eva bandhus tan mitraṃ sā gatis tatparāyaṇam
 37 calacittasya vai puṃso vṛddhān anupasevataḥ
     pāriplavamater nityam adhruvo mitra saṃgrahaḥ
 38 calacittam anātmānam indriyāṇāṃ vaśānugam
     arthāḥ samativartante haṃsāḥ śuṣkaṃ saro yathā
 39 akasmād eva kupyanti prasīdanty animittataḥ
     śīlam etad asādhūnām abhraṃ pāriplavaṃ yathā
 40 satkṛtāś ca kṛtārthāś ca mitrāṇāṃ na bhavanti ye
     tān mṛtān api kravyādāḥ kṛtaghnān nopabhuñjate
 41 arthayed eva mitrāṇi sati vāsati vā dhane
     nānarthayan vijānāti mitrāṇāṃ sāraphalgutām
 42 saṃtāpād bhraśyate rūpaṃ saṃtāpād bhraśyate balam
     saṃtāpād bhraśyate jñānaṃ saṃtāpād vyādhim ṛcchati
 43 anavāpyaṃ ca śokena śarīraṃ copatapyate
     amitrāś ca prahṛṣyanti mā sma śoke manaḥ kṛthāḥ
 44 punar naro mriyate jāyate ca; punar naro hīyate vardhate punaḥ
     punar naro yācati yācyate ca; punar naraḥ śocati śocyate punaḥ
 45 sukhaṃ ca duḥkhaṃ ca bhavābhavau ca; lābhālābhau maraṇaṃ jīvitaṃ ca
     paryāyaśaḥ sarvam iha spṛśanti; tasmād dhīro naiva hṛṣyen na śocet
 46 calāni hīmāni ṣaḍindriyāṇi; teṣāṃ yad yad vartate yatra yatra
     tatas tataḥ sravate buddhir asya; chidroda kumbhād iva nityam ambhaḥ
 47 tanur ucchaḥ śikhī rājā mithyopacarito mayā
     mandānāṃ mama putrāṇāṃ yuddhenāntaṃ kariṣyati
 48 nityodvignam idaṃ sarvaṃ nityodvignam idaṃ manaḥ
     yat tat padam anudvignaṃ tan me vada mahāmate
 49 nānyatra vidyā tapasor nānyatrendriya nigrahāt
     nānyatra lobhasaṃtyāgāc chāntiṃ paśyāma te 'nagha
 50 buddhyā bhayaṃ praṇudati tapasā vindate mahat
     guruśuśrūṣayā jñānaṃ śāntiṃ tyāgena vindati
 51 anāśritā dānapuṇyaṃ veda puṇyam anāśritāḥ
     rāgadveṣavinirmuktā vicarantīha mokṣiṇaḥ
 52 svadhītasya suyuddhasya sukṛtasya ca karmaṇaḥ
     tapasaś ca sutaptasya tasyānte sukham edhate
 53 svāstīrṇāni śayanāni prapannā; na vai bhinnā jātu nidrāṃ labhante
     na strīṣu rājan ratim āpnuvanti; na māgadhaiḥ stūyamānā na sūtaiḥ
 54 na vai bhinnā jātu caranti dharmaṃ; na vai sukhaṃ prāpnuvantīha bhinnāḥ
     na vai bhinnā gauravaṃ mānayanti; na vai bhinnāḥ praśamaṃ rocayanti
 55 na vai teṣāṃ svadate pathyam uktaṃ; yogakṣemaṃ kalpate nota teṣām
     bhinnānāṃ vai manujendra parāyaṇaṃ; na vidyate kiṃ cid anyad vināśāt
 56 saṃbhāvyaṃ goṣu saṃpannaṃ saṃbhāvyaṃ brāhmaṇe tapaḥ
     saṃbhāvyaṃ strīṣu cāpalyaṃ saṃbhāvyaṃ jñātito bhayam
 57 tantavo 'py āyatā nityaṃ tantavo bahulāḥ samāḥ
     bahūn bahutvād āyāsān sahantīty upamā satām
 58 dhūmāyante vyapetāni jvalanti sahitāni ca
     dhṛtarāṣṭrolmukānīva jñātayo bharatarṣabha
 59 brāhmaṇeṣu ca ye śūrāḥ strīṣu jñātiṣu goṣu ca
     vṛntād iva phalaṃ pakvaṃ dhṛtarāṣṭra patanti te
 60 mahān apy ekajo vṛkṣo balavān supratiṣṭhitaḥ
     prasahya eva vātena śākhā skandhaṃ vimarditum
 61 atha ye sahitā vṛkṣāḥ saṃghaśaḥ supratiṣṭhitāḥ
     te hi śīghratamān vātān sahante 'nyonyasaṃśrayāt
 62 evaṃ manuṣyam apy ekaṃ guṇair api samanvitam
     śakyaṃ dviṣanto manyante vāyur drumam ivaukajam
 63 anyonyasamupaṣṭambhād anyonyāpāśrayeṇa ca
     jñātayaḥ saṃpravardhante sarasīvotpalāny uta
 64 avadhyā brāhmaṇā gāvo striyo bālāś ca jñātayaḥ
     yeṣāṃ cānnāni bhuñjīta ye ca syuḥ śaraṇāgatāḥ
 65 na manuṣye guṇaḥ kaś cid anyo dhanavatām api
     anāturatvād bhadraṃ te mṛtakalpā hi rogiṇaḥ
 66 avyādhijaṃ kaṭukaṃ śīrṣa rogaṃ; pāpānubandhaṃ paruṣaṃ tīkṣṇam ugram
     satāṃ peyaṃ yan na pibanty asanto; manyuṃ mahārāja piba praśāmya
 67 rogārditā na phalāny ādriyante; na vai labhante viṣayeṣu tattvam
     duḥkhopetā rogiṇo nityam eva; na budhyante dhanabhogān na saukhyam
 68 purā hy ukto nākaros tvaṃ vaco me; dyūte jitāṃ draupadīṃ prekṣya rājan
     duryodhanaṃ vārayety akṣavatyāṃ; kitavatvaṃ paṇḍitā varjayanti
 69 na tad balaṃ yan mṛdunā virudhyate; miśro dharmas tarasā sevitavyaḥ
     pradhvaṃsinī krūrasamāhitā śrīr; mṛduprauḍhā gacchati putrapautrān
 70 dhārtarāṣṭrāḥ pāṇḍavān pālayantu; pāṇḍoḥ sutās tava putrāṃś ca pāntu
     ekārimitrāḥ kuravo hy ekamantrā; jīvantu rājan sukhinaḥ samṛddhāḥ
 71 meḍhībhūtaḥ kauravāṇāṃ tvam adya; tvayy ādhīnaṃ kuru kulam ājamīḍha
     pārthān bālān vanavāsa prataptān; gopāyasva svaṃ yaśas tāta rakṣan
 72 saṃdhatsva tvaṃ kauravān pāṇḍuputrair; mā te 'ntaraṃ ripavaḥ prārthayantu
     satye sthitās te naradeva sarve; duryodhanaṃ sthāpaya tvaṃ narendra

SECTION XXXVI

"Vidura said, 'In this connection is cited the old story of the discourse between the son of Atri and the deities called Sadhyas is as heard by us. In days of old, the deities known by the name of Sadhyas questioned the highly wise and great Rishi of rigid vows (the son of Atri), while the latter was wandering in the guise of one depending on eleemosynary charity for livelihood. The Sadhyas said, 'We are, O great Rishi, deities known as Sadhyas. Beholding thee, we are unable to guess who thou art. It seemeth to us, however, that thou art possessed of intelligence and self-control in consequence of acquaintance with the scriptures. It, therefore, behoveth thee to discourse to us in magnanimous words fraught with learning.' The mendicant Rishi answered, 'Ye immortals, it hath been heard by me that by untying all the knots in the heart by the aid of tranquillity, and by mastery over all the passions, and observance of true religion, one should regard both the agreeable and the disagreeable like his own self. One should not return the slanders or reproaches of others for the pain that is felt by him who beareth silently, consumeth the slanderer; and he that beareth, succeedeth also in appropriating the virtues of the slanderer. Indulge not in slanders and reproaches. Do not humiliate and insult others. Quarrel not with friends. Abstain from companionship with those that are vile and low. Be not arrogant and ignoble in conduct. Avoid words that are harsh and fraught with anger. Harsh words burn and scorch the very vitals, bones, heart, and the very sources of the life of men. Therefore, he, that is virtuous, should always abstain from harsh and angry words. That
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worst of men is of harsh and wrathful speech, who pierceth the vitals of others with wordy thorns, beareth hell in his tongue, and should ever be regarded as a dispenser of misery to men. The man that is wise, pierced by another's wordy arrows, sharp-pointed and smarting like fire or the sun, should, even if deeply wounded and burning with pain, bear them patiently remembering that the slanderer's merits become his. He that waiteth upon one that is good or upon one that is wicked, upon one that is possessed of ascetic merit or upon one that is a thief, soon taketh the colour from that companion of his, like a cloth from the dye in which it is soaked. The very gods desire his company, who, stung with reproach, returneth if not himself nor causeth others to return it, or who being struck doth not himself return the blow nor causeth other to do it, and who wisheth not the slightest injury to him that injureth him. Silence, it is said, is better than speech, if speak you must, then it is better to say the truth; if truth is to be said, it is better to say what is agreeable; and if what is agreeable is to be said, then it is better to say what is consistent with morality. A man becometh exactly like him with whom he liveth, or like him whom he regardeth, or like that which he wisheth to be. One is freed from those things from which one abstaineth, and if one abstaineth from everything he hath not to suffer even the least misery. Such a man neither vanquisheth others, nor is vanquished by others. He never injureth nor opposeth others. He is unmoved by praise or blame. He neither grieveth nor exalteth in joy. That man is regarded as the first of his species who wisheth for the prosperity of all and never setteth his heart on the misery of others, who is truthful in speech, humble in behaviour, and hath all his passions under control. That man is regarded as a mediocre in goodness who never consoleth others by saying what is not true; who giveth having promise; and who keepeth an eye over the weakness of others. These, however, are the indications of a bad man, viz., incapacity to be controlled; liability to be afflicted by dangers; proneness to give way to wrath, ungratefulness; inability to become another's friend, and wickedness of heart. He too is the worst of men, who is dissatisfied with any good that may come to him from others who is suspicious of his own self, and who driveth away from himself all his true friends. He that desireth prosperity to himself, should wait upon them that are good, and at times upon them that are indifferent, but never upon them that are bad. He that is wicked, earneth wealth, it is true, by putting forth his strength, by constant effort, by intelligence, and by prowess, but he can never win honest fame, nor can he acquire the virtues and manners of high families (in any of which he may be born).'
"Dhritarashtra said, 'The gods, they that regard both virtue and profit without swerving from either, and they that are possessed of great learning, express a liking for high families. I ask thee, O Vidura, this question,--what are those families that are called high?'
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"Vidura said, 'Asceticism, self-restraint, knowledge of the Vedas, sacrifices, pure marriages, and gifts of food,--those families in which these seven exist or are practised duly, are regarded as high. There are high families who deviate not from the right course whose deceased ancestors are never pained (by witnessing the wrong-doings of their descendants), who cheerfully practise all the virtues, who desire to enhance the pure fame of the line in which they are born, and who avoid every kind of falsehood. Families that are high, fall down and become low owing to the absence of sacrifices, impure marriages, abandonment of the Vedas, and insults offered to Brahmanas. High families fall off and become low owing to their members disregarding or speaking ill of Brahmanas, or to the misappropriation, O Bharata, of what had been deposited with them by others. Those families that are possessed of members, wealth and kine, are not regarded as families if they be wanting in good manners and conduct, while families wanting in wealth but distinguished by manners and good conduct are regarded as such and win great reputation. Therefore, should good manners and good conduct be maintained with care, for, as regards wealth, it cometh or goeth. He that is wanting in wealth is not really wanting, but he that is wanting in manners and conduct is really in want. Those families that abound in kine and other cattle and in the produce of the field are not really worthy of regard and fame if they be wanting in manners and conduct. Let none in our race be a fomenter of quarrels, none serve a king as minister, none steal the wealth of others, none provoke intestine dissensions, none be deceitful or false in behaviour, and none eat before serving the Rishis, the gods, and guests. He, in our race, who slayeth Brahmanas, or entertaineth feelings of aversion towards them, or impedeth or otherwise injureth agriculture, doth not deserve to mix with us. Straw (for a seat), ground (for sitting upon), water (to wash the feet and face), and, fourthly sweet words,--these are never wanting in the houses of the good. Virtuous men devoted to the practice of righteous acts, when desirous of entertaining (guests), have these things ready for being offered with reverence. As the Sandal tree, O king, though thin, is competent to bear weights which timbers of other trees (much thicker) cannot; so they that belong to high families are always able to bear the weight of great cares which ordinary men cannot. He is no friend whose anger inspireth fear, or who is to be waited upon with fear. He, however, on whom one can repose confidence as on a father, is a true friend. Other friendships are nominal connection. He that beareth himself as a friend, even though unconnected by birth of blood, is a true friend, a real refuge, and a protector. He, whose heart is unsteady, or who doth not wait upon the aged, or who is of a restless disposition cannot make friends. Success (in the attainment of objects) forsaketh the person whose heart is unsteady, or who hath no control over his mind, or who is a slave of his senses, like swans forsaking a tank whose waters have dried up. They that are of weak minds suddenly give way to anger
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and are gratified without sufficient cause; they are like clouds that are so inconstant. The very birds of prey abstain from touching the dead bodies of those who having been served and benefited by friends, show ingratitude to the latter. Beest thou poor or beest thou rich, thou shouldst honour thy friends. Until some service is asked, the sincerity or otherwise of friends cannot be known. Sorrow killeth beauty; sorrow killeth strength; sorrow killeth the understanding; and sorrow bringeth on disease. Grief, instead of helping the acquisition of his object, drieth up the body, and maketh one's foes glad. Therefore, do not yield to grief, Men repeatedly die and are reborn; repeatedly they wither away and grow; repeatedly they ask others for help, and they themselves are asked for help; repeatedly they lament and are lamented. Happiness and misery, plenty and want, gain and loss, life and death, are shared by all in due order. Therefore, he that is self-controlled should neither exult in joy nor repine in sorrow. The six senses are always restless. Through the most predominant one amongst them one's understanding escapeth in proportion to the strength it assumes, like water from a pot through its holes.'
"Dhritarashtra said, 'King Yudhishthira who is like a flame of fire, has been deceived by me. He will surely exterminate in battle all my wicked sons. Everything, therefore, seems to me to be fraught with danger, and my mind is full of anxiety, O thou of great intelligence, tell me such words as may dispel my anxiety.'
"Vidura said, 'O sinless one, in nothing else than knowledge and asceticism, in nothing else than restraining the senses, in nothing else than complete abandonment of avarice, do I see thy good. Fear is dispelled by self-knowledge; by asceticism one winneth what is great and valuable; by waiting upon superiors learning is acquired; and peace is gained by self-restraint. They that desire salvation without having acquired the merit attainable by gifts, or that which is attainable by practising the ritual of the Vedas, do not sojourn through life, freed from anger and aversion. The happiness that may be derived from a judicious course of study, from a battle fought virtuously, from ascetic austerities performed rigidly, always increaseth at the end. They that are no longer in peace with their relatives, obtain no steep even if they have recourse to well-made beds; nor do they, O king, derive any plea. sure from women, or the laudatory hymns of bards and eulogists. Such persons can never practise virtue. Happiness can never be theirs, in this world. Honours can never be theirs, and peace hath no charm for them. Counsels that are for their benefit please them not. They never acquire what they have not, nor succeed in retaining what they have, O king, there is no other end for such men save destruction. As milk is possible in kine, asceticism in Brahmanas, and inconstancy in women, so fear is possible from relatives. Numerous thin threads of equal length, collected together, are competent to bear, from the strength of numbers, the constant rolling of the shuttle-cock over them. The case is even so with
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relatives that are good, O bull of the Bharata race, separated from one another, burning brands produce only smoke; but brought together they blaze forth into a powerful flame. The case is even so, O Dhritarashtra, with relatives. They, O Dhritarashtra, who tyrannise over Brahmanas, women, relatives, and kine, soon fall off their stalks, like fruits that are ripe. And the tree that stands singly, though gigantic and strong and deep-rooted, hath its trunk soon smashed and twisted by a mighty wind. Those trees, however, that grow in close compact are competent owing to mutual dependence to resist winds more violent still. Thus he that is single, however, endowed with all the virtues, is regarded by foes as capable of being vanquished like an isolated tree by the wind. Relatives, again, in consequence of mutual dependence and mutual aid, grow together, like lotus-stalks in a lake. These must never be slain, viz., Brahmanas, kine, relatives, children, women, those whose food is eaten, and those also that yield by asking for protection. O king, without wealth no good quality can show itself in a person. If, however, thou art in health, thou canst achieve thy good, for he is dead who is unhealthy and ill. O king, anger is a kind of bitter, pungent, acrid, and hot drink, painful in its consequences: it is a kind of headache not born of any physical illness, and they that are unwise can never digest it. Do thou, O king, swallow it up and obtain peace. They that are tortured by disease have no liking for enjoyments, nor do they desire any happiness from wealth. The sick, however, filled with sorrow, know not what happiness is or what the enjoyments of wealth are. Beholding Draupadi won at dice, I told thee before, O king, these words,--They that are honest avoid deceit in play. Therefore, stop Duryodhana! Thou didst not, however, act according to my words. That is not strength which is opposed to softness. On the other hand, strength mixed with softness constitutes true policy which should ever be pursued. That prosperity which is dependent on crookedness alone is destined to be destroyed. That prosperity, however, which depends on both strength and softness, descends to sons and grandsons in tact. Let, therefore, thy sons cherish the Pandavas, and the Pandavas also cherish thy sons. O king, let the Kurus and the Pandavas, both having same friends and same foes, live together in happiness and prosperity. Thou art, today, O king, the refuge of the sons of Kuru. Indeed, the race of Kuru, O Ajamida, is dependent on thee. O sire, preserving thy fame unsullied, cherish thou the children of Pandu, afflicted as they are with the sufferings of exile. O descendant of Kuru, make peace with the sons of Pandu. Let not thy foes discover thy holes. They all, O god among men, are devoted to truth. O king of men, withdraw Duryodhana from his evil ways.'"

Book 5
Chapter 37

1 [vi]
      saptadaśemān rājendra manuḥ svāyambhuvo 'bravīt
      vaicitravīrya puruṣān ākāśaṃ muṣṭibhir ghnataḥ
  2 tān ev indrasya hi dhanur anāmyaṃ namato 'bravīt
      atho marīcinaḥ pādān anāmyān namatas tathā
  3 yaś cāśiṣyaṃ śāsati yaś ca kupyate; yaś cātivelaṃ bhajate dviṣantam
      striyaś ca yo 'rakṣati bhadram astu te; yaś cāyācyaṃ yācati yaś ca katthate
  4 yaś cābhijātaḥ prakaroty akāryaṃ; yaś cābalo balinā nityavairī
      aśraddadhānāya ca yo bravīti; yaś cākāmyaṃ kāmayate narendra
  5 vadhvā hāsaṃ śvaśuro yaś ca manyate; vadhvā vasann uta yo mānakāmaḥ
      parakṣetre nirvapati yaś ca bījaṃ; striyaṃ ca yaḥ parivadate 'tivelam
  6 yaś caiva labdhvā na smarāmīty uvāca; dattvā ca yaḥ katthati yācyamānaḥ
      yaś cāsataḥ sāntvam upāsatīha; ete 'nuyānty anilaṃ pāśahastāḥ
  7 yasmin yathā vartate yo manuṣyas; tasmiṃs tathā vartitavyaṃ sa dharmaḥ
      māyācāro māyayā vartitavyaḥ; sādhv ācāraḥ sādhunā pratyudeyaḥ
  8 śatāyur uktaḥ puruṣaḥ sarvavedeṣu vai yadā
      nāpnoty atha ca tat sarvam āyuḥ keneha hetunā
  9 ativādo 'timānaś ca tathātyāgo narādhipaḥ
      krodhaś cātivivitsā ca mitradrohaś ca tāni ṣaṭ
  10 eta evāsayas tīkṣṇāḥ kṛntanty āyūṃṣi dehinām
     etāni mānavān ghnanti na mṛtyur bhadram astu te
 11 viśvastasyaiti yo dārān yaś cāpi guru takpagaḥ
     vṛṣalī patir dvijo yaś ca pānapaś caiva bhārata
 12 śaraṇāgatahā caiva sarve brahmahaṇaiḥ samāḥ
     etaiḥ sametya kartavyaṃ prāyaścittam iti śrutiḥ
 13 gṛhī vadānyo 'napaviddha vākyaḥ; śeṣānna bhokāpy avihiṃsakaś ca
     nānarthakṛt tyaktakaliḥ kṛtajñaḥ; satyo mṛduḥ svargam upaiti vidvān
 14 sulabhāḥ puruṣā rājan satataṃ priyavādinaḥ
     apriyasya tu pathyasya vaktā śrotā ca durlabhaḥ
 15 yo hi dharmaṃ vyapāśritya hitvā bhartuḥ priyāpriye
     apriyāṇy āha pathyāni tena rājā sahāyavān
 16 tyajet kulārthe puruṣaṃ grāmasyārthe kulaṃ tyajet
     grāmaṃ janapadasyārthe ātmārthe pṛthivīṃ tyajet
 17 āpad arthaṃ dhanaṃ rakṣed dārān rakṣed dhanair api
     ātmānaṃ satataṃ rakṣed dārair api dhanair api
 18 uktaṃ mayā dyūtakāle 'pi rājan; naivaṃ yuktaṃ vacanaṃ prātipīya
     tadauṣadhaṃ pathyam ivāturasya; na rocate tava vaicitra vīrya
 19 kākair imāṃś citrabarhān mayūrān; parājaiṣṭhāḥ pāṇḍavān dhārtarāṣṭraiḥ
     hitvā siṃhān kroṣṭu kān gūhamānaḥ; prāpte kāle śocitā tvaṃ narendra
 20 yas tāta na krudhyati sarvakālaṃ; bhṛtyasya bhaktasya hite ratasya
     tasmin bhṛtyā bhartari viśvasanti; na cainam āpatsu parityajanti
 21 na bhṛtyānāṃ vṛtti saṃrodhanena; bāhyaṃ janaṃ saṃjighṛkṣed apūrvam
     tyajanti hy enam ucitāvaruddhāḥ; snigdhā hy amātyāḥ parihīnabhogāḥ
 22 kṛtyāni pūrvaṃ parisaṃkhyāya sarvāṇy; āyavyayāv anurūpāṃ ca vṛttim
     saṃgṛhṇīyād anurūpān sahāyān; sahāyasādhyāni hi duṣkarāṇi
 23 abhiprāyaṃ yo viditvā tu bhartuḥ; sarvāṇi kāryāṇi karoty atandrīḥ
     vaktā hitānām anurakta āryaḥ; śaktijña ātmeva hi so 'nukampyaḥ
 24 vākyaṃ tu yo nādriyate 'nuśiṣṭaḥ; pratyāha yaś cāpi niyujyamānaḥ
     prajñābhimānī pratikūlavādī; tyājyaḥ sa tādṛk tvarayaiva bhṛtyaḥ
 25 astabdham aklībam adīrghasūtraṃ; sānukrośaṃ ślakṣṇam ahāryam anyaiḥ
     aroga jātīyam udāravākyaṃ; dūtaṃ vadanty aṣṭa guṇopapannam
 26 na viśvāsāj jātu parasya gehaṃ; gacchen naraś cetayāno vikāle
     na catvare niśi tiṣṭhen nigūḍho; na rājanyāṃ yoṣitaṃ prārthayīta
 27 na nihnavaṃ satra gatasya gacchet; saṃsṛṣṭa mantrasya kusaṃgatasya
     na ca brūyān nāśvasāmi tvayīti; sa kāraṇaṃ vyapadeśaṃ tu kuryāt
 28 ghṛṇī rājā puṃścalī rājabhṛtyaḥ; putro bhrātā vidhavā bāla putrā
     senā jīvī coddhṛta bhakta eva; vyavahāre vai varjanīyāḥ syur ete
 29 guṇā daśa snānaśīlaṃ bhajante; balaṃ rūpaṃ svaravarṇapraśuddhiḥ
     sparśaś ca gandhaś ca viśuddhatā ca; śrīḥ saukumāryaṃ pravarāś ca nāryaḥ
 30 guṇāś ca ṣaṇmitabhuktaṃ bhajante; ārogyam āyuś ca sukhaṃ balaṃ ca
     anāvilaṃ cāsya bhaved apatyaṃ; na cainam ādyūna iti kṣipanti
 31 akarma śīlaṃ ca mahāśanaṃ ca; lokadviṣṭaṃ bahu māyaṃ nṛśaṃsam
     adeśakālajñam aniṣṭa veṣam; etān gṛhe na prativāsayīta
 32 kadaryam ākrośakam aśrutaṃ ca; varāka saṃbhūtam amānya māninam
     niṣṭhūriṇaṃ kṛtavairaṃ kṛtaghnam; etān bhṛtārto 'pi na jātu yācet
 33 saṃkliṣṭakarmāṇam atipravādaṃ; nityānṛtaṃ cādṛḍha bhaktikaṃ ca
     vikṛṣṭarāgaṃ bahumāninaṃ cāpy; etān na seveta narādhamān ṣaṭ
 34 sahāyabandhanā hy arthāḥ sahāyāś cārthabandhanāḥ
     anyonyabandhanāv etau vinānyonyaṃ na sidhyataḥ
 35 utpādya putrān anṛṇāṃś ca kṛtvā; vṛttiṃ ca tebhyo 'nuvidhāya kāṃ cit
     sthāne kumārīḥ pratipādya sarvā; araṇyasaṃstho munivad bubhūṣet
 36 hitaṃ yat sarvabhūtānām ātmanaś ca sukhāvaham
     tat kuryād īśvaro hy etan mūlaṃ dharmārthasiddhaye
 37 buddhiḥ prabhāvas tejaś ca sattvam utthānam eva ca
     vyavasāyaś ca yasya syāt tasyāvṛtti bhayaṃ kutaḥ
 38 paśya doṣān pāṇḍavair vigrahe tvaṃ; yatra vyatherann api devāḥ sa śakrāḥ
     putrair vairaṃ nityam udvignavāso; yaśaḥ praṇāśo dviṣatāṃ ca harṣaḥ
 39 bhīṣmasya kopas tava cendra kalpa; droṇasya rājñaś ca yudhiṣṭhirasya
     utsādayel lokam imaṃ pravṛddhaḥ; śveto grahas tiryag ivāpatan khe
 40 tava putraśataṃ caiva karṇaḥ pañca ca pāṇḍavāḥ
     pṛthivīm anuśāseyur akhilāṃ sāgarāmbarām
 41 dhārtarāṣṭrā vanaṃ rājan vyāghrāḥ pāṇḍusutā matāḥ
     mā vanaṃ chindhi sa vyāghraṃ mā vyāghrān nīnaśo vanāt
 42 na syād vanam ṛte vyāghrān vyāghrā na syur ṛte vanam
     vanaṃ hi rakṣyate vyāghrair vyāghrān rakṣati kānanam
 43 na tathecchanty akalyāṇāḥ pareṣāṃ vedituṃ guṇān
     yathaiṣāṃ jñātum icchanti nairguṇyaṃ pāpacetasaḥ
 44 arthasiddhiṃ parām icchan dharmam evāditaś caret
     na hi dharmād apaity arthaḥ svargalokād ivāmṛtam
 45 yasyātmā virataḥ pāpāt kalyāṇe ca niveśitaḥ
     tena sarvam idaṃ buddhaṃ prakṛtir vikṛtirś ca yā
 46 yo dharmam arthaṃ kāmaṃ ca yathākālaṃ niṣevate
     dharmārthakāmasaṃyogaṃ yo 'mutreha ca vindati
 47 saṃniyacchati yo vegam utthitaṃ krodhaharṣayoḥ
     sa śriyo bhājanaṃ rājanyaś cāpatsu na muhyati
 48 balaṃ pañca vidhaṃ nityaṃ puruṣāṇāṃ nibodha me
     yat tu bāhubalaṃ nāma kaniṣṭhaṃ balam ucyate
 49 amātyalābho bhadraṃ te dvitīyaṃ balam ucyate
     dhanalābhas tṛtīyaṃ tu balam āhur jigīṣavaḥ
 50 yat tv asya sahajaṃ rājan pitṛpaitāmahaṃ balam
     abhijāta balaṃ nāma tac caturthaṃ balaṃ smṛtam
 51 yena tv etāni sarvāṇi saṃgṛhītāni bhārata
     yad balānāṃ balaṃ śreṣṭhaṃ tat prajñā balam ucyate
 52 mahate yo 'pakārāya narasya prabhaven naraḥ
     tena vairaṃ samāsajya dūrastho 'smīti nāśvaset
 53 strīṣu rājasu sarpeṣu svādhyāye śatruseviṣu
     bhoge cāyuṣi viśvāsaṃ kaḥ prājñaḥ kartum arhati
 54 prajñā śareṇābhihatasya jantoś; cikitsakāḥ santi na cauṣadhāni
     na homamantrā na ca maṅgalāni; nātharvaṇā nāpy agadāḥ susiddhāḥ
 55 sarpaś cāgniś ca siṃhaś ca kulaputraś ca bhārata
     nāvajñeyā manuṣyeṇa sarve te hy atitejasaḥ
 56 agnis tejo mahal loke gūḍhas tiṣṭhati dāruṣu
     na copayuṅkte tad dāru yāvan no dīpyate paraiḥ
 57 sa eva khalu dārubhyo yadā nirmathya dīpyate
     tadā tac ca vanaṃ cānyan nirdahaty āśu tejasā
 58 evam eva kule jātāḥ pāvakopama tejasaḥ
     kṣamāvanto nirākārāḥ kāṣṭhe 'gnir iva śerate
 59 latā dharmā tvaṃ saputraḥ śālāḥ pāṇḍusutā matāḥ
     na latā vardhate jātu mahādrumam anāśritā
 60 vanaṃ rājaṃs tvaṃ saputro 'mbikeya; siṃhān vane pāṇḍavāṃs tāta viddhi
     siṃhair vihīnaṃ hi vanaṃ vinaśyet; siṃhā vinaśyeyur ṛte vanena

SECTION XXXVII

"Vidura said, 'O son of Vichitravirya, Manu, the son of the Self-created, hath, O king, spoken of the following seven and ten kinds of men, as those that strike empty space with their fists, or seek to bend the vapoury bow of Indra in the sky, or desire to catch the intangible rays of the sun. These seven and ten kinds of foolish men are as follow: he who seeketh to control a person that is incapable of being controlled; he who is content with small gains; he who humbly pays court to enemies; he who seeks to restrain women's frailty; he who asketh him for gifts who should never be asked; he who boasteth, having done anything; he who, born in a high family, perpetrateth an improper deed; he who being weak always wageth hostilities with one that is powerful; he who talketh to a person listening scoffingly; he who desireth to have that which is unattainable; he who being a father-in-law, jesteth with his daughter-in-law; he who boasteth at having his alarms dispelled by his daughter-in-law; he who scattereth his own seeds in another's field; he who speaketh ill of his own wife; he who having received anything from another sayeth that he doth not remember it, he who, having given away anything in words in holy places, boasteth at home when asked to make good his words, and he who striveth to prove the truth of what is false. The envoys of Yama, with nooses in hand, drag those persons to hell. One should behave towards another just as that other behaveth towards him. Even this is consistent with social polity. One may behave deceitfully towards him that behaveth deceitfully, but honestly towards him that is honest in his behaviour. Old age killeth beauty; patience, hope; death, life; the practice of virtue, worldly enjoyments; lust, modesty; companionship with the wicked, good behaviour; anger, prosperity; and pride, everything.'
"Dhritarashtra said, 'Man hath been spoken of in all the Vedas as having hundred years for the period of his life. For what reason then, do not all men attain the allotted period?'
"Vidura said, 'Excess of pride, excess in speech, excess in eating, anger, the desire of enjoyment, and intestine dissensions,--these, O king, are six sharp swords that cut off the period of life allotted to creatures. It is these which kill men, and not death. Knowing this, blessed be thou!'
'He who appropriates to himself the wife of one who hath confided in him; he who violates the bed of his preceptor; that Brahmana, O Bharata, who becomes the husband of a Sudra woman, or drinks wines; he who commendeth Brahmanas or becometh their master, or taketh away the lands that support them; and he who taketh the lives of those who yield asking for protection, are all guilty of the sin of slaying Brahmanas. The Vedas declare that contact with these requires expiation. He that accepts the teaching of the wise; he that is acquainted with the
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rules of morality; he that is liberal; he that eateth having first dedicated the food to the gods and Pitris; he that envieth none; he that is incapable of doing anything that injureth others; he that is grateful, truthful, humble and learned, succeedeth in attaining to heaven.
'They are abundant, O king, that can always speak agreeable words. The speaker, however, is rare, as also the hearer, of words that are disagreeable but medicinal. That man who, without regarding what is agreeable or disagreeable to his master but keeping virtue alone in view, sayeth what is unpalatable, but medicinal, truly addeth to the strength of the king. For the sake of the family a member may be sacrificed; for the sake of the village, a family may be sacrificed; for the sake of a kingdom a village may be sacrificed; and for the sake of one's soul, the whole earth may be sacrificed. One should protect his wealth in view of the calamities that may overtake him; by his wealth one should protect his wives, and by both his wealth and wives one should protect his own self. From very olden times it hath been seen that gambling provoketh quarrels. Therefore, he that is wise, should not resort to it even in jest. O son of Pratipa, at the time of that gambling match I told thee, O king--this is not proper. But, O son of Vichitravirya, like medicine to a sick man, those words of mine were not agreeable to thee. O king, thou desirest to vanquish the sons of Pandu, who are just as peacocks of variegated plumage, whereas thy sons are all as crows. Forsaking lions thou art protecting jackals! O king, when the time cometh, thou wilt have to grieve for all this. That master, O sire, who doth not give vent to his displeasure with devoted servants zealously pursuing his good, enlisteth the confidence of his servants. In fact, the latter adhere to him even in distress. By confiscating the grants to one's servants or stopping their pay, one should not seek to amass wealth, for even affectionate counsellors deprived of their means of life and enjoyment, turn against him and leave him (in distress). Reflecting first on all intended acts and adjusting the wages and allowances of servants with his income and expenditure, a king should make proper alliances, for there is nothing that cannot be accomplished by alliances. That officer who fully understanding the intentions of his royal master dischargeth all duties with alacrity, and who is respectable himself and devoted to his master, always telleth what is for his master's good, and who is fully acquainted with the extent of his own might and with that also of those against, whom he may be engaged, should be regarded by the king as his second self. That servant, however, who commanded (by his master) disregardeth the latter's injunctions and who enjoined to do anything refuseth to submit, proud as he is of his own intelligence and given to arguing against his master, should be got rid of without the least delay. Men of learning say that a servant should be endued with these eight qualities, viz., absence of pride, ability, absence of procrastination, kindness, cleanliness, incorruptibility, birth in a family free from the taint of disease, and weightiness of speech. No man should confidently enter an
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enemy's house after dusk even with notice. One should not at night lurk in the yard of another's premises, nor should one seek to enjoy a woman to whom the king himself might make love. Never set thyself against the decision to which a person hath arrived who keepeth low company and who is in the habit of consulting all he meeteth. Never tell him,--I do not believe thee,--but assigning some reason send him away on a pretext. A king who is exceedingly merciful, a woman of lewd character, the servant of a king, a son, a brother, a widow having an infant son one serving in the army, and one that hath suffered great losses, should never be engaged in pecuniary transactions of lending or borrowing. These eight qualities shed a lustre on men, viz., wisdom, high lineage, acquaintance with scriptures, self-restraint, prowess, moderation in speech, gift to the extent of one's power, and gratefulness. These high qualities, O sire, are necessarily brought together by one only by gifts. When the king favours a person, that incident (of royal favour) bringeth in all others and holdeth them together. He that performeth ablutions winneth these ten, viz., strength, beauty, a clear voice, capacity to utter all the alphabetical sounds, delicacy of touch, fineness of scent, cleanliness, gracefulness, delicacy of limbs, and beautiful women. He that eateth sparingly winneth these six, viz., health, long life, and ease; his progeny also becometh healthy, and nobody reproacheth him for gluttony. One should not give shelter to these in his house, viz., one that always acteth improperly, one that eateth too much, one that is hated by all, one that is exceedingly deceitful, one that is cruel, one that is ignorant of the proprieties of time and place, and one that dresseth indecently. A person, however distressed, should never solicit a miser for alms, or one that speaketh ill of others, or one that is unacquainted with the shastras, or a dweller in the woods, or one that is cunning, or one that doth not regard persons worthy of regard, or one that is cruel, or one that habitually quarrels with others, or one that is ungrateful. A person should never wait upon these six worst of men, viz., one that is a foe, one that always errs, one that is wedded to falsehood, one that is wanting in devotion to the gods, one that is without affection, and one that always regards himself competent to do everything. One's purposes depend (for their success) on means; and means are dependent, again, on the nature of the purposes (sought to be accomplished by them). They are intimately connected with each other, so that success depends on both. Begetting sons and rendering them independent by making some provision for them, and bestowing maiden daughters on eligible persons, one should retire to the woods, and desire to live as a Muni. One should, for obtaining the favours of the Supreme Being, do that which is for the good of all creatures as also for his own happiness, for it is this which is the root of the successful of all one's objects. What anxiety hath he for a livelihood that hath intelligence, energy, prowess, strength, alacrity and perseverance?
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'Behold the evils of a rupture with the Pandavas which would sadden the very gods with Sakra. These are, first, enmity between them that are all thy sons; secondly, a life of continued anxiety; thirdly, the loss of the fair fame of the Kurus; and lastly, the joy of those that are thy enemies. The wrath of Bhishma, O thou of the splendour of Indra, of Drona, and the king Yudhishthira, will consume the whole world, like a comet of large proportions falling transversely on the earth. Thy hundred sons and Karna and the sons of Pandu can together rule the vast earth with the belt of the seas. O king, the Dhartarashtras constitute a forest of which the Pandavas are, I think, tigers. O, do not cut down that forest with its tigers! O, let not the tigers be driven from that forest! There can be no forest without tigers, and no tigers without a forest. The forest shelters the tigers and tigers guard the forest!'
They that are sinful never seek so much to ascertain the good qualities of others as to ascertain their faults. He that desires the highest success in all matters connected with worldly profit, should from the very beginning practise virtue, for true profit is never separated from heaven. He whose soul hath been dissociated from sin and firmly fixed on virtue, hath understood all things in their natural and adventitious states; he that followeth virtue, profit, and desire, in proper seasons, obtaineth, both here and hereafter, a combination of all three. He that restraineth the force of both anger and joy, and never, O king, loseth his senses under calamities, winneth prosperity. Listen to me, O king. Men are said to have five different kinds of strength, Of these, the strength of arms is regarded to be of the most inferior kind. Blessed be thou, the acquisition of good counsellors is regarded as the second kind of strength. The wise have said that the acquisition of wealth is the third kind of strength. The strength of birth, O king, which one naturally acquireth from one's sires and grandsires, is regarded as the fourth kind of strength. That, however, O Bharata, by which all these are won, and which is the foremost of all kinds of strength, is called the strength of the intellect. Having provoked the hostility of a person who is capable of inflicting great injury on a fellow creature, one should not gather assurance from the thought that one liveth at a distance from the other. Who that is wise that can place his trust on women, kings, serpents, his own master, enemies, enjoyments, and period of life? There are no physicians nor medicines for one that hath been struck by the arrow of wisdom. In the case of such a person neither the mantras of homa, nor auspicious ceremonies, nor the mantras of the Atharva Veda, nor any of the antidotes of poison, are of any efficacy. Serpents, fire, lions, and consanguineous relatives,--none of these, O Bharata, should be disregarded by a man; all of these are possessed of great power. Fire is a thing of great energy in this world. It lurketh in wood and never consumeth it till it is ignited by others. That very fire, when brought out by friction, consumeth by its energy not only the wood in which it lurketh, but also an entire forest and many other things. Men of high
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lineage are just like fire in energy. Endued with forgiveness, they betray no outward symptoms of wrath and are quiet like fire in wood. Thou, O king, with thy sons art possessed of the virtue of creepers, and the sons of Pandu are regarded as Sala trees. A creeper never groweth unless there is a large tree to twine round. O king, O son of Ambika, thy son is as a forest. O sire, know that the Pandavas are the lions of that forest. Without its lions the forest is doomed to destruction, and lions also are doomed to destruction without the forest (to shelter them).'"

Book 5
Chapter 38

1 [vi]
      ūrdhvaṃ prāṇā hy utkrāmanti yūnaḥ sthavira āyati
      pratyutthānābhivādābhyāṃ punas tān patipadyate
  2 pīṭhaṃ dattvā sādhave 'bhyāgatāya; ānīyāpaḥ parinirṇijya pādau
      sukhaṃ pṛṣṭvā prativedyātma saṃsthaṃ; tato dadyād annam avekṣya dhīraḥ
  3 yasyodakaṃ madhuparkaṃ ca gāṃ ca; na mantravit pratigṛhṇāti gehe
      lobhād bhayād arthakārpaṇyato vā; tasyānarthaṃ jīvitam āhur āryāḥ
  4 cikitsakaḥ śakya kartāvakīrṇī; stenaḥ krūro madyapo bhrūṇahā ca
      senājīvī śrutivikrāyakaś ca; bhṛśaṃ priyo 'py atithir nodakārhaḥ
  5 avikreyaṃ lavaṇaṃ pakvam annaṃ dadhi; kṣīraṃ madhu tailaṃ ghṛtaṃ ca
      tilā māṃsaṃ mūlaphalāni śākaṃ; raktaṃ vāsaḥ sarvagandhā guḍaś ca
  6 aroṣaṇo yaḥ samaloṣṭa kāñcanaḥ; prahīṇa śoko gatasaṃdhi vigrahaḥ
      nindā praśaṃsoparataḥ priyāpriye; carann udāsīnavad eṣa bhikṣukaḥ
  7 nīvāra mūleṅguda śākavṛttiḥ; susaṃyatātmāgnikāryeṣv acodyaḥ
      vane vasann atithiṣv apramatto; dhuraṃdharaḥ puṇyakṛd eṣa tāpasaḥ
  8 apakṛtvā buddhimato dūrastho 'smīti nāśvaset
      dīrghau buddhimato bāhū yābhyāṃ hiṃsati hiṃsitaḥ
  9 na viśvased aviśvaste viśvaste nātiviśvaset
      viśvāsād bhayam utpannaṃ mūlāny api nikṛntati
  10 anīrṣyur guptadāraḥ syāt saṃvibhāgī priyaṃvadaḥ
     ślakṣṇo madhuravāk strīṇāṃ na cāsāṃ vaśago bhavet
 11 pūjanīyā mahābhāgāḥ puṇyāś ca gṛhadīptayaḥ
     striyaḥ śriyo gṛhasyoktās tasmād rakṣyā viśeṣataḥ
 12 pitur antaḥpuraṃ dadyān mātur dadyān mahānasam
     goṣu cātmasamaṃ dadyāt svayam eva kṛṣiṃ vrajet
     bhṛtyair vaṇijyācāraṃ ca putraiḥ seveta brāhmaṇān
 13 adbhyo 'gnir brahmataḥ kṣatram aśmano loham utthitam
     teṣāṃ sarvatragaṃ tejaḥ svāsu yoniṣu śāmyati
 14 nityaṃ santaḥ kule jātāḥ pāvakopama tejasaḥ
     kṣamāvanto nirākārāḥ kāṣṭhe 'gnir iva śerate
 15 yasya mantraṃ na jānanti bāhyāś cābhyantarāś ca ye
     sa rājā sarvataś cakṣuś ciram aiśvaryam aśnute
 16 kariṣyan na prabhāṣeta kṛtāny eva ca darśayet
     dharmakāmārtha kāryāṇi tathā mantro na bhidyate
 17 giripṛṣṭham upāruhya prāsādaṃ vā rahogataḥ
     araṇye niḥśalāke vā tatra mantro vidhīyate
 18 nāsuhṛt paramaṃ mantraṃ bhāratārhati veditum
     apaṇḍito vāpi suhṛt paṇḍito vāpy anātmavān
     amātye hy arthalipsā ca mantrarakṣaṇam eva ca
 19 kṛtāni sarvakāryāṇi yasya vā pārṣadā viduḥ
     gūḍhamantrasya nṛpates tasya siddhir asaṃśayam
 20 apraśastāni karmāṇi yo mohād anutiṣṭhati
     sa teṣāṃ viparibhraṃśe bhraśyate jīvitād api
 21 karmaṇāṃ tu praśastānām anuṣṭhānaṃ sukhāvaham
     teṣām evānanuṣṭhānaṃ paścāt tāpakaraṃ mahat
 22 sthānavṛddha kṣayajñasya ṣāḍguṇya viditātmanaḥ
     anavajñāta śīlasya svādhīnā pṛthivī nṛpa
 23 amoghakrodhaharṣasya svayaṃ kṛtyānvavekṣiṇaḥ
     ātmapratyaya kośasya vasudheyaṃ vasuṃdharā
 24 nāmamātreṇa tuṣyeta chatreṇa ca mahīpatiḥ
     bhṛtyebhyo visṛjed arthān naikaḥ sarvaharo bhavet
 25 brāhmaṇo brāhmaṇaṃ veda bhartā veda striyaṃ tathā
     amātyaṃ nṛpatir veda rājā rājānam eva ca
 26 na śatrur aṅkam āpanno moktavyo vadhyatāṃ gataḥ
     ahatād dhi bhayaṃ tasmāj jāyate nacirād iva
 27 daivateṣu ca yatnena rājasu brāhmaṇeṣu ca
     niyantavyaḥ sadā krodho vṛddhabālātureṣu ca
 28 nirarthaṃ kalahaṃ prājño varjayen mūḍha sevitam
     kīrtiṃ ca labhate loke na cānarthena yujyate
 29 prasādo niṣphalo yasya krodhaś cāpi nirarthakaḥ
     na taṃ bhartāram icchanti ṣaṇḍhaṃ patim iva striyaḥ
 30 na buddhir dhanalābhāya na jāḍyam asamṛddhaye
     lokaparyāya vṛttāntaṃ prājño jānāti netaraḥ
 31 vidyā śīlavayovṛddhān buddhivṛddhāṃś ca bhārata
     dhanābhijana vṛddhāṃś ca nityaṃ mūḍho 'vamanyate
 32 anārya vṛttam aprājñam asūyakam adhārmikam
     anarthāḥ kṣipram āyānti vāg duṣṭaṃ krodhanaṃ tathā
 33 avisaṃvādanaṃ dānaṃ samayasyāvyatikramaḥ
     āvartayanti bhūtāni samyak praṇihitā ca vāk
 34 avisaṃvādako dakṣaḥ kṛtajño matimān ṛjuḥ
     api saṃkṣīṇa kośo 'pi labhate parivāraṇam
 35 dhṛtiḥ śamo damaḥ śaucaṃ kāruṇyaṃ vāg aniṣṭhurā
     mitrāṇāṃ cānabhidrohaḥ sataitāḥ samidhaḥ śriyaḥ
 36 asaṃvibhāgī duṣṭātmā kṛtaghno nirapatrapaḥ
     tādṛṅ narādhamo loke varjanīyo narādhipa
 37 na sa rātrau sukhaṃ śete sa sarpa iva veśmani
     yaḥ kopayati nirdoṣaṃ sa doṣo 'bhyantaraṃ janam
 38 yeṣu duṣṭeṣu doṣaḥ syād yogakṣemasya bhārata
     sadā prasādanaṃ teṣāṃ devatānām ivācaret
 39 ye 'rthāḥ strīṣu samāsaktāḥ prathamotpatiteṣu ca
     ye cānārya samāsaktāḥ sarve te saṃśayaṃ gatāḥ
 40 yatra strī yatra kitavo yatra bālo 'nuśāsti ca
     majjanti te 'vaśā deśā nadyām aśmaplavā iva
 41 prayojaneṣu ye saktā na viśeṣeṣu bhārata
     tān ahaṃ paṇḍitān manye viśeṣā hi prasaṅginaḥ
 42 yaṃ praśaṃsanti kitavā yaṃ praśaṃsanti cāraṇāḥ
     yaṃ praśaṃsanti bandhakyo na sa jīvati mānavaḥ
 43 hitvā tān parameṣvāsān pāṇḍavān amitaujasaḥ
     āhitaṃ bhārataiśvaryaṃ tvayā duryodhane mahat
 44 taṃ drakṣyasi paribhraṣṭaṃ tasmāt tvaṃ nacirād iva
     aiśvaryamadasaṃmūḍhaṃ baliṃ lokatrayād iva

SECTION XXXVIII

"Vidura said, 'The heart of a young man, when an aged and venerable person cometh to his house (as a guest), soareth aloft. By advancing forward and saluting him, he getteth it back. He that is self-controlled, first offering a seat, and bringing water and causing his guest's feet to be washed and making the usual enquiries of welcome, should then speak of his own affairs, and taking everything into consideration, offer him food. The wise have said that man liveth in vain in whose dwelling a Brahmana conversant with mantras doth not accept water, honey and curds, and kine from fear of being unable to appropriate them, or from miserliness and unwillingness with which the gifts are made. A physician, a maker of arrows, even one that hath given up the vow of Brahmacharya before it is complete, a thief, a crooked-minded man, a Brahmana that drinks, one that causeth miscarriage, one that liveth by serving in the army, and one that selleth the Vedas, when arrived as a guest, however undeserving he may be the offer of water should be regarded (by a householder) as exceedingly dear. A Brahmana should never be a seller of salt, of cooked food, curds, milk, honey, oil, clarified butter, sesame, meat, fruits, roots, potherbs, dyed clothes, all kinds of perfumery, and treacle. He that never giveth way to anger, he that is above grief, he that is no longer in need of friendship and quarrels, he that disregardeth both praise and blame, and he that standeth aloof from both what is agreeable and disagreeable, like one perfectly withdrawn from the world, is a real Yogin of the Bhikshu order. That virtuous ascetic who liveth on rice growing wild, or roots, or potherbs, who hath his soul under control, who carefully keepeth his fire for worship, and dwelling in the woods is always regardful of guests, is indeed, the foremost of his brotherhood. Having wronged an intelligent person, one should never gather assurance from the fact that one liveth at a distance from the person wronged. Long are the arms which intelligent persons have, by which they can return wrongs for wrongs done to them, One should never
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put trust on him who should not be trusted, nor put too much trust on him who should be trusted, for the danger that ariseth from one's having reposed trust on another cutteth off one's very roots. One should renounce envy, protect one's wives, give to others what is their due, and be agreeable in speech. One should be sweet-tongued and pleasant in his address as regards one's wives, but should never be their slave. It hath been said that wives that are highly blessed and virtuous, worthy of worship and the ornaments of their homes, are really embodiments of domestic prosperity. They should, therefore, be protected particularly. One should devolve the looking over of his inner apartments on his father; of the kitchen, on his mother; of the kine, on somebody he looks upon as his own self, but as regards agriculture, one should look over it himself. One should look after guests of the trader-caste through his servants, and those of the Brahmana caste through his sons. Fire hath its origin in water; Kshatriyas in Brahmanas; and iron in stone. The energy of those (i.e., fire, Kshatriyas, and iron) can affect all things but is neutralised as soon as the things come in contact with their progenitors. Fire lieth concealed in wood without showing itself externally. Good and forgiving men born of high families and endued with fiery energy, do not betray any outward symptoms of what is within them. That king whose counsels cannot be known by either outsiders or those about him, but who knoweth the counsels of others through his spies, enjoyeth his prosperity long. One should never speak of what one intends to do. Let anything thou doest in respect of virtue, profit, and desire, be not known till it is done. Let counsels be not divulged. Ascending on the mountain-top or on the terrace of a palace, or proceeding to a wilderness devoid of trees and plants, one should, in secrecy, mature his counsels. O Bharata, neither a friend who is without learning, nor a learned friend who hath no control over his senses, deserveth to be a repository of state secrets. O king, never make one thy minister without examining him well, for a king's finances and the keeping of his counsels both depend on his minister. That king is the foremost of rulers, whose ministers know his acts in respect of virtue, profit and desire, only after they are done. The king whose counsels are kept close, without doubt, commandeth success. He that from ignorance committeth acts that are censurable, loseth his very life in consequence of the untoward results of those acts. The doing of acts that are praise-worthy is always attended with ease. Omission to do such acts leadeth to repentance. As a Brahmana without having studied the Vedas is not fit to officiate at a Sraddha (in honour of the Pitris), so he that hath not heard of the six (means for protecting a kingdom) deserveth not to take part in political deliberations. O king, he that hath an eye upon increase, decrease, and surplus, he that is conversant with the six means and knoweth also his own self, he whose conduct is always applauded, bringeth the whole earth under subjection to himself. He whose anger and joy are productive of consequences, he who looketh over personally what should be done, he who hath
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his treasury under his own control, bringeth the whole earth under subjection to himself. The king should be content with the name he wins and the umbrella that is held over his head. He should divide the wealth of the kingdom among these that serve him. Alone he should not appropriate everything. A Brahmana knoweth a Brahmana, the husband understandeth the wife, the king knoweth the minister, and monarchs know monarchs. A foe that deserveth death, when brought under subjection should never be set free. If one be weak one should pay court to one's foe that is stronger, even if the latter deserves death; but one should kill that foe as soon as one commandeth sufficient strength, for, if not killed, dangers soon arise from him. One should, with an effort, control his wrath against the gods, kings, Brahmanas, old men, children, and those that are helpless. He that is wise should avoid unprofitable quarrels such as fools only engage in. By this one winneth great fame in this world and avoideth misery and unhappiness. People never desire him for a master whose grace is fruitless and whose wrath goest for nothing, like women never desiring him for a husband who is a eunuch. Intelligence doth not exist for the acquisition of wealth, nor is idleness the cause of adversity; the man of wisdom only knoweth, and not others, the cause of the diversities of condition in this world. The fool, O Bharata, always disregardeth those that are elderly in years, and eminent in conduct and knowledge, in intelligence, wealth, and lineage. Calamities soon come upon them that are of wicked disposition, devoid of wisdom, envious, or sinful, foul-tongued, and wrathful. Absence of deceitfulness, gift, observance of the established rules of intercourse, and speech well-controlled, bring all creatures under subjection. He that is without deceitfulness, he that is active, grateful, intelligent, and guileless, even if his treasury be empty, obtaineth friends, counsellors, and servants. Intelligence, tranquillity of mind, self-control, purity, absence of harsh speech and unwillingness to do anything disagreeable to friends,--these seven are regarded as the fuel of prosperity's flame. The wretch who doth not give to others their due, who is of wicked soul, who is ungrateful, and shameless, should, O king, be avoided. The guilty person who provoketh another about him that is innocent, cannot sleep peacefully at night, like a person passing the night with a snake in the same room. They, O Bharata, who upon being angry endanger one's possessions and means of acquisition, should always be propitiated like the very gods. Those objects that depend upon women, careless persons, men that have fallen away from the duties of their caste, and those that are wicked in disposition, are doubtful of success. They sink helplessly. O king, like a raft made of stone, who have a woman, a deceitful person, or a child, for their guide. They that are competent in the general principles of work, though not in particular kinds of work are regarded by men as learned and wise for particular kinds of work, are subsidiary, That man who is highly spoken of by swindlers, mimes and women of ill fame, is more dead than alive, Forsaking these mighty bowmen of immeasurable
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energy, viz., the son of Pandu, thou hast. O Bharata, devolved on Duryodhana, the cares of a mighty empire. Thou shalt, therefore, soon see that swelling affluence fall off, like Vali fallen off from the three worlds.'"

Book 5
Chapter 39

 1 [dhṛ]
      anīśvaro 'yaṃ puruṣo bhavābhave; sūtraprotā dārumayīva yoṣā
      dhātrā hi diṣṭasya vaśe kilāyaṃ; tasmād vada tvaṃ śravaṇe ghṛto 'ham
  2 aprāptakālaṃ vacanaṃ bṛhaspatir api bruvan
      labhate buddhyavajñānam avamānaṃ ca bhārata
  3 priyo bhavati dānena priyavādena cāparaḥ
      mantraṃ mūlabalenānyo yaḥ priyaḥ priya eva saḥ
  4 dveṣyo na sādhur bhavati na medhāvī na paṇḍitaḥ
      priye śubhāni karmāṇi dveṣye pāpāni bhārata
  5 na sa kṣayo mahārāja yaḥ kṣayo vṛddhim āvahet
      kṣayaḥ sa tv iha mantavyo yaṃ labdhvā bahu nāśayet
  6 samṛddhā guṇataḥ ke cid bhavanti dhanato 'pare
      dhanavṛddhān guṇair hīnān dhṛtarāṣṭra vivarjayet
  7 [dhṛ]
      sarvaṃ tvam āyatī yuktaṃ bhāṣase prājñasaṃmatam
      na cotsahe sutaṃ tyaktuṃ yato dharmas tato jayaḥ
  8 svabhāvaguṇasaṃpanno na jātu vinayānvitaḥ
      susūkṣmam api bhūtānām upamardaṃ prayokṣyate
  9 parāpavāda niratāḥ paraduḥkhodayeṣu ca
      parasparavirodhe ca yatante satatothitāḥ
  10 sa doṣaṃ darśanaṃ yeṣāṃ saṃvāse sumahad bhayam
     arthādāne mahān doṣaḥ pradāne ca mahad bhayam
 11 ye pāpā iti vikhyātāḥ saṃvāse parigarhitāḥ
     yuktāś cānyair mahādoṣair ye narās tān vivarjayet
 12 nivartamāne sauhārde prītir nīce praṇaśyati
     yā caiva phalanirvṛttiḥ sauhṛde caiva yat sukham
 13 yatate cāpavādāya yatnam ārabhate kṣaye
     alpe 'py apakṛte mohān na śāntim upagacchati
 14 tādṛśaiḥ saṃgataṃ nīcair nṛśaṃsair akṛtātmabhiḥ
     niśāmya nipuṇaṃ buddhyā vidvān dūrād vivarjayet
 15 yo jñātim anugṛhṇāti daridraṃ dīnam āturam
     saputrapaśubhir vṛddhiṃ yaśaś cāvyayam aśnute
 16 jñātayo vardhanīyās tair ya icchanty ātmanaḥ śubham
     kulavṛddhiṃ ca rājendra tasmāt sādhu samācara
 17 śreyasā yokṣyase rājan kurvāṇo jñātisatkriyām
     viguṇā hy api saṃrakṣyā jñātayo bharatarṣabha
 18 kiṃ punar guṇavantas te tvatprasādābhikāṅkṣiṇaḥ
     prasādaṃ kuru dīnānāṃ pāṇḍavānāṃ viśāṃ pate
 19 dīyantāṃ grāmakāḥ ke cit teṣāṃ vṛttyartham īśvara
     evaṃ loke yaśaḥprāpto bhaviṣyatsi narādhipa
 20 vṛddhena hi tvayā kāryaṃ putrāṇāṃ tāta rakṣaṇam
     mayā cāpi hitaṃ vācyaṃ viddhi māṃ tvaddhitaiṣiṇam
 21 jñātibhir vigrahas tāta na kartavyo bhavārthinā
     sukhāni saha bhojyāni jñātibhir bharatarṣabha
 22 saṃbhojanaṃ saṃkathanaṃ saṃprītiś ca parasparam
     jñātibhiḥ saha kāryāṇi na virodhaḥ kathaṃ cana
 23 jñātayas tārayantīha jñātayo majjayanti ca
     suvṛttās tārayantīha durvṛttā majjayanti ca
 24 suvṛtto bhava rājendra pāṇḍavān prati mānada
     adharṣaṇīyaḥ śatrūṇāṃ tair vṛtas tvaṃ bhaviṣyasi
 25 śrīmantaṃ jñātim āsādya yo jñātir avasīdati
     digdhahastaṃ mṛga iva sa enas tasya vindati
 26 paścād api naraśreṣṭha tava tāpo bhaviṣyati
     tān vā hatān sutān vāpi śrutvā tad anucintaya
 27 yena khaṭvāṃ samārūḍhaḥ paritapyeta karmaṇā
     ādāv eva na tat kuryād adhruve jīvite sati
 28 na kaś cin nāpanayate pumān anyatra bhārgavāt
     śeṣasaṃpratipattis tu buddhimatsv eva tiṣṭhati
 29 duryodhanena yady etat pāpaṃ teṣu purā kṛtam
     tvayā tat kulavṛddhena pratyāneyaṃ nareśvara
 30 tāṃs tvaṃ pade pratiṣṭhāpya loke vigatakalmaṣaḥ
     bhaviṣyasi naraśreṣṭha pūjanīyo manīṣiṇām
 31 suvyāhṛtāni dhīrāṇāṃ phalataḥ pravicintya yaḥ
     adhyavasyati kāryeṣu ciraṃ yaśasi tiṣṭhati
 32 avṛttiṃ vinayo hanti hanty anarthaṃ parākramaḥ
     hanti nityaṃ kṣamā krodham ācāro hanty alakṣaṇam
 33 paricchadena kṣatreṇa veśmanā paricaryayā
     parīkṣeta kulaṃ rājan bhojanācchādanena ca
 34 yayoś cittena vā cittaṃ naibhṛtaṃ naibhṛtena vā
     sameti prajñayā prajñā tayor maitrī na jīryate
 35 durbuddhim akṛtaprajñaṃ channaṃ kūpaṃ tṛṇair iva
     vivarjayīta medhāvī tasmin maitrī praṇaśyati
 36 avalipteṣu mūrkheṣu raudrasāhasikeṣu ca
     tathaivāpeta dharmeṣu na maitrīm ācared budhaḥ
 37 kṛtajñaṃ dhārmikaṃ satyam akṣudraṃ dṛḍhabhaktikam
     jitendriyaṃ sthitaṃ sthityāṃ mitram atyāgi ceṣyate
 38 indriyāṇām anutsargo mṛtyunā na viśiṣyate
     atyarthaṃ punar utsargaḥ sādayed daivatāny api
 39 mārdavaṃ sarvabhūtānām anasūyā kṣamā dhṛtiḥ
     āyuṣyāṇi budhāḥ prāhur mitrāṇāṃ cāvimānanā
 40 apanītaṃ sunītena yo 'rthaṃ pratyāninīṣate
     matim āsthāya sudṛḍhāṃ tad akāpuruṣa vratam
 41 āyatyāṃ pratikārajñas tadātve dṛḍhaniścayaḥ
     atīte kāryaśeṣajño naro 'rthair na prahīyate
 42 karmaṇā manasā vācā yad abhīkṣṇaṃ niṣevate
     tad evāpaharaty enaṃ tasmāt kalyāṇam ācaret
 43 maṅgalālambhanaṃ yogaḥ śrutam utthānam ārjavam
     bhūtim etāni kurvanti satāṃ cābhīkṣṇa darśanam
 44 anirvedaḥ śriyo mūlaṃ duḥkhanāśe sukhasya ca
     mahān bhavaty anirviṇṇaḥ sukhaṃ cātyantam aśnute
 45 nātaḥ śrīmattaraṃ kiṃ cid anyat pathyatamaṃ tathā
     prabha viṣṇor yathā tāta kṣamā sarvatra sarvadā
 46 kṣamed aśaktaḥ sarvasya śaktimān dharmakāraṇāt
     arthānarthau samau yasya tasya nityaṃ kṣamā hitā
 47 yat sukhaṃ sevamāno 'pi dharmārthābhyāṃ na hīyate
     kāmaṃ tad upaseveta na mūḍha vratam ācaret
 48 duḥkhārteṣu pramatteṣu nāstikeṣv alaseṣu ca
     na śrīr vasaty adānteṣu ye cotsāha vivarjitāḥ
 49 ārjavena naraṃ yuktam ārjavāt savyapatrapam
     aśaktimantaṃ manyanto dharṣayanti kubuddhayaḥ
 50 atyāryam atidātāram atiśūram ativratam
     prajñābhimāninaṃ caiva śrīr bhayān nopasarpati
 51 agnihotraphalā vedāḥ śīlavṛttaphalaṃ śrutam
     ratiputra phalā dārā dattabhukta phalaṃ dhanam
 52 adharmopārjitair arthair yaḥ karoty aurdhva dehikam
     na sa tasya phalaṃ pretya bhuṅkte 'rthasya durāgamāt
 53 kānāra vanadurgeṣu kṛcchrāsv āpatsu saṃbhrame
     udyateṣu ca śastreṣu nāsti śeṣavatāṃ bhayam
 54 utthānaṃ saṃyamo dākṣyam apramādo dhṛtiḥ smṛtiḥ
     samīkṣya ca samārambho viddhi mūlaṃ bhavasya tat
 55 tapobalaṃ tāpasānāṃ brahma brahmavidāṃ balam
     hiṃsā balam asādhūnāṃ kṣamāguṇavatāṃ balam
 56 aṣṭau tāny avrataghnāni āpo mūlaṃ phalaṃ payaḥ
     havir brāhmaṇa kāmyā ca guror vacanam auṣadham
 57 na tatparasya saṃdadhyāt pratikūlaṃ yadātmanaḥ
     saṃgraheṇaiṣa dharmaḥ syāt kāmād anyaḥ pravartate
 58 akrodhena jayet krodham asādhuṃ sādhunā jayet
     jayet kadaryaṃ dānena jayet satyena cānṛtam
 59 strī dhūrtake 'lase bhīrau caṇḍe puruṣamānini
     caure kṛtaghne viśvāso na kāryo na ca nāstike
 60 abhivādanaśīlasya nityaṃ vṛddhopasevinaḥ
     catvāri saṃpravardhante kīrtir āyur yaśobalam
 61 atikleśena ye 'rthāḥ syur dharmasyātikrameṇa ca
     arer vā praṇipātena mā sma teṣu manaḥ kṛthāḥ
 62 avidyaḥ puruṣaḥ śocyaḥ śocyaṃ mithunam aprajam
     nirāhārāḥ prajāḥ śocyāḥ śocyaṃ rāṣṭram arājakam
 63 adhvā jarā dehavatāṃ parvatānāṃ jalaṃ jarā
     asaṃbhogo jarā strīṇāṃ vākśalyaṃ manaso jarā
 64 anāmnāya malā vedā brāhmaṇasyāvrataṃ malam
     kautūhalamalā sādhvī vipravāsa malāḥ striyaḥ
 65 suvarṇasya malaṃ rūpyaṃ rūpyasyāpi malaṃ trapu
     jñeyaṃ trapu malaṃ sīsaṃ sīsasyāpi malaṃ malam
 66 na svapnena jayen nidrāṃ na kāmena striyaṃ jayet
     nendhanena jayed agniṃ na pānena surāṃ jayet
 67 yasya dānajitaṃ mitram amitrā yudhi nirjitāḥ
     annapānajitā dārāḥ saphalaṃ tasya jīvitam
 68 sahasriṇo 'pi jīvanti jīvanti śatinas tathā
     dhṛtarāṣṭraṃ vimuñcecchāṃ na kathaṃ cin na jīvyate
 69 yat pṛthivyāṃ vrīhi yavaṃ hiraṇyaṃ paśavaḥ striyaḥ
     nālam ekasya tat sarvam iti paśyan na muhyati
 70 rājan bhūyo bravīmi tvāṃ putreṣu samam ācara
     samatā yadi te rājan sveṣu pāṇḍusuteṣu ca

SECTION XXXIX

"Dhritarashtra said, 'Man is not the disposer of either his prosperity or adversity. He is like a wooden doll moved by strings. Indeed, the Creator hath made man subject to Destiny. Go on telling me, I am attentive to what thou sayest.'
"Vidura said, 'O Bharata, by speaking words out of season even Vrihaspati himself incurreth reproach and the charge of ignorance, one becometh agreeable by gift, another by sweet words, a third by the force of incantation and drugs. He, however, that is naturally agreeable, always remaineth so. He that is hated by another is never regarded by that other as honest or intelligent or wise. One attributeth everything good to him one loveth; and everything evil to him one hateth. O king, as soon as Duryodhana was born I told thee,--thou shouldst abandon this one son, for by abandoning him thou wouldst secure the prosperity of thy hundred sons,--and by keeping him, destruction would overtake thy hundred sons, that gain should never be regarded highly which leadeth to loss. On the other hand, that loss even should be regarded highly which would bring on gain. That is no loss, O king, which bringeth on gain. That, however, should be reckoned as loss which is certain to bring about greater losses still. Some become eminent in consequence of good qualities; others become so in consequence of wealth. Avoid them, O Dhritarashtra, that are eminent in wealth but destitute of good qualities!'
"Dhritarashtra said, 'All that you sayest is approved by the wise and is for my future good. I dare not, however, abandon my son. It is well-known that where there is righteousness there is victory.'
"Vidura said, 'He that is graced with every virtue and is endued with humility, is never indifferent to even the minutest sufferings of living creatures. They, however, that are ever employed in speaking ill of others, always strive with activity quarrelling with one another and in all matters, calculated to give pain to others. There is sin in accepting gifts from, and danger in making gifts to them, whose very sight is inauspicious and whose companionship is fraught with danger. They that are quarrelsome, covetous, shameless, deceitful, are known unrighteous, and their companionship should always be avoided. One should also avoid those men that are endued with similar faults of a grave nature, When the
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occasion that caused the friendship is over the friendship of those that are low, the beneficial result of that connection, and the happiness also derivable from it, all come to an end. They then strive to speak ill of their (late) friend and endeavour to inflict loss on him, and if the loss they sustain be even very small, for all that they, from want of self-control, fail to enjoy peace. He that is learned, examining everything carefully and reflecting well, should, from a distance, avoid the friendship of vile and wicked-minded persons such as these. He that helpeth his poor and wretched and helpless relatives, obtain children and animals and enjoyeth prosperity that knoweth no end. They that desire their own benefit should always succour their relatives. By every means, therefore, O king, do thou seek the growth of thy race. Prosperity will be thine, O Monarch, if thou behavest well towards all thy relatives. Even relatives that are destitute of good qualities should be protected. O bull of the Bharata race, how much more, therefore, should they be protected that are endued with every virtue and are humbly expectant of thy favours? Favour thou the heroic sons of Pandu, O monarch, and let a few villages be assigned to them for their maintenance. By acting thus, O king, fame will be thine in this world. Thou art old; thou shouldst, therefore, control thy sons. I should say what is for thy good. Know me as one that wishes well to thee. He that desireth his own good should never quarrel, O sire, with his relatives. O bull of the Bharata race, happiness should ever be enjoyed with one's relatives, and not without them, to eat with one another, to talk with one another, and to love one another, are what relatives should always do. They should never quarrel. In this world it is the relatives that rescue, and the relatives that ruin (relatives). Those amongst them that are righteous rescue; while those that are unrighteous sink (their brethren). O king, be thou, O giver of honours, righteous in thy conduct towards the sons of Pandu. Surrounded by them, thou wouldst be unconquerable by thy foes. If a relative shrinks in the presence of a prosperous relative, like a deer at sight of a hunter armed with arrows, then the prosperous relative hath to take upon himself all the sins of the other. O best of men, repentance will be thine (for this thy inaction at present) when in future thou wilt hear of the death of either the Pandavas or thy sons. O, think of all this. When life itself is unstable, one should in the very beginning avoid that act in consequence of which one would have to indulge in regrets having entered the chamber of woe. True it is that a person other than Bhargava, the author of the science of morality is liable to commit actions that go against morality. It is seen, however, that a just notion of consequence is present in all persons of intelligence. Thou art an aged scion of Kuru's race. If Duryodhana inflicted these wrongs on the sons of Pandu, it is thy duty, O king of men, to undo them all. Re-instating them in their position, thou wilt, in this world, be cleansed of all thy sins and be, O king of men, an object of worship with even those that have their souls under control. Reflecting on the well-spoken words of the wise according to
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their consequences, he that engageth in acts never loseth fame. The knowledge imparted by even men of learning and skill is imperfect, for that which is sought to be inculcated is ill-understood, or, if understood, is not accomplished in practice. That learned person who never doth an act, the consequences of which are sin and misery, always groweth (in prosperity). The person, however, of wicked soul, who from folly pursueth his sinful course commenced before falleth into a slough of deep mire. He that is wise should ever keep in view the (following) six conduits by which counsels become divulged, and he that desireth success and a long dynasty should ever guard himself from those six. They are, intoxication, sleep, inattention to spies, set over one by another, one's own demeanour as dependent on the working of one's own heart, confidence reposed on a wicked counsellor, and unskilful envoys. Knowing these six doors (through which counsels are divulged), he that keepeth them shut while pursuing the attainment of virtue, profit, and desire, succeedeth in standing over the heads of his foes. Without an acquaintance with the scriptures and without waiting upon the old, neither virtue nor profit can be known (or won) by persons blessed even with the intelligence of Vrihaspati. A thing is lost if cast into the sea; words are lost if addressed to one that listens not; the scriptures are lost on one that hath not his soul under control; and a libation of clarified butter is lost if poured over the ashes left by a fire that is extinguished. He that is endued with the intelligence maketh friendships with those that are wise, having first examined by the aid of his intelligence, repeatedly searching by his understanding, and using his ears, eyes, and judgment. Humility removeth obloquy, ears, failure, prowess; forgiveness always conquereth anger; and auspicious rites destroy all indications of evil. One's lineage, O king, is tested by his objects of enjoyment, place of birth, house, behaviour, food, and dress. When an object of enjoyment is available, even that one who hath attained emancipation is not unwilling to enjoy; what, again, need be said of him that is yet wedded to desire? A king should cherish a counsellor that worshippeth persons of wisdom, is endued with learning, virtue, agreeable appearance, friends, sweet speech, and a good heart. Whether of low or high birth, he who doth not transgress the rules of polite intercourse, who hath an eye on virtue, who is endued with humility and modesty, is superior to a hundred persons of high birth. The friendship of those persons never cooleth, whose hearts, secret pursuits, and pleasures, and acquirements, accord in every respect. He that is intelligent should avoid an ignorant person of wicked soul, like a pit whose mouth is covered with grass, for friendship with such a person can never last. The man of wisdom should never contract friendship with those that are proud, ignorant, fierce, rash and fallen off from righteousness. He that is grateful, virtuous, truthful, large-hearted, and devoted, and he that hath his senses under control, preserveth his dignity, and never forsaketh a friend, should be desired for a friend. The withdrawal of the senses from their respective objects is
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equivalent to death itself. Their excessive indulgence again would ruin the very gods. Humility, love of all creatures, forgiveness, and respect for friends,--these, the learned have said, lengthen life. He who with a firm resolution striveth to accomplish by a virtuous policy purposes that have once been frustrated, is said to possess real manhood. That man attaineth all his objects, who is conversant with remedies to be applied in the future, who is firmly resolved in the present, and who could anticipate in the past how an act begun would end. That which a man pursueth in word, deed, and thought, winneth him for its own; therefore, one should always seek that which is for his good. Effort after securing what is good, the properties of time, place, and means, acquaintance with the scriptures, activity, straightforwardness, and frequent meetings with those that are good,--these bring about prosperity. Perseverance is the root of prosperity, of gain, and of what is beneficial. The man that pursueth an object with perseverance and without giving it up in vexation, is really great, and enjoyeth happiness that is unending. O sire, there is nothing more conducive of happiness and nothing more proper for a man of power and energy as foregiveness in every place and at all times. He that is weak should forgive under all circumstances. He that is possessed of power should show forgiveness from motives of virtue; and he, to whom the success or failure of his objects is the same, is naturally forgiving. That pleasure the pursuit of which doth not injure one's virtue and profit, should certainly be pursued to one's fill. One should not, however, act like a fool by giving free indulgence to his senses. Prosperity never resides in one who suffers himself to be tortured by a grief, who is addicted to evil ways, who denies Godhead, who is idle, who hath not his senses under control, and who is divested of exertion. The man that is humble, and who from humility is modest is regarded as weak and persecuted by persons of misdirected intelligence. Prosperity never approacheth from fear the person that is excessively liberal, that giveth away without measure, that is possessed of extraordinary bravery, that practiseth the most rigid vows, and that is very proud of his wisdom. Prosperity doth not reside in one that is highly accomplished, nor in one that is without any accomplishment. She doth not desire a combination of all the virtues, nor is she pleased with the total absence of all virtues. Blind, like a mad cow, prosperity resides with some one who is not remarkable. The fruits of the Vedas are ceremonies performed before the (homa) fire; the fruits of an acquaintance with the scriptures are goodness of disposition and conduct. The fruits of women are the pleasures of intercourse and offspring; and the fruits of wealth are enjoyment and charity. He that performeth acts tending to secure his prosperity in the other world with wealth acquired sinfully, never reapeth the fruits of these acts in the other world, in consequence of the sinfulness of the acquisitions (spent for the purpose). In the midst of deserts, or deep woods, or inaccessible fastnesses, amid all kinds of dangers and alarms or in view of deadly weapons upraised for striking
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him, he that hath strength of mind entertaineth no fear. Exertion, self-control, skill, carefulness, steadiness, memory, and commencement of acts after mature deliberation,--know that these are the roots of prosperity. Austerities constitute the strength of ascetics; the Vedas are the strength of those conversant with them; in envy lieth the strength of the wicked; and in forgiveness, the strength of the virtuous. These eight, viz., water, roots, fruits, milk, clarified butter (what is done at) the desire of a Brahmana, (or at) the command of a preceptor, and medicine, are not destructive of a vow. That which is antagonistic to one's own self, should never be applied in respect of another. Briefly even this is virtue. Other kinds of virtue there are, but these proceed from caprice. Anger must be conquered by forgiveness; and the wicked must be conquered by honesty; the miser must be conquered by liberality, and falsehood must be conquered by truth. One should not place trust on a woman, a swindler, an idle person, a coward, one that is fierce, one that boasts of his own power, a thief, an ungrateful person, and an atheist. Achievements, period of life, fame, and power--these four always expand in the case of him that respectfully saluteth his superiors and waiteth upon the old. Do not set thy heart after these objects which cannot be acquired except by very painful exertion, or by sacrificing righteousness, or by bowing down to an enemy. A man without knowledge is to be pitied; an act of intercourse that is not fruitful is to be pitied; the people of a kingdom that are without food are to be pitied; and a kingdom without a king is to be pitied. These constitute the source of pain and weakness to embodied creatures; the rains, decay of hills and mountains; absence of enjoyment, anguish of women; and wordy arrows of the heart. The scum of the Vedas is want of study; of Brahmanas, absence of vows; of the Earth, the Vahlikas; of man, untruth; of the chaste woman, curiosity; of women, exile from home. The scum of gold is silver; of silver, tin; of tin, lead; and of lead, useless dross. One cannot conquer sleep by lying down; women by desire; fire by fuel; and wine by drinking. His life is, indeed, crowned with success who hath won his friends by gifts, his foes in battle, and wife by food and drink; they who have thousands live; they, who have hundreds, also live. O Dhritarashtra, forsake desire. There is none who cannot manage to live by some means or other. Thy paddy, wheat, gold, animals, and women that are on earth all cannot satiate even one person .. Reflecting on this, they that are wise never grieve for want of universal dominion. O king, I again tell thee, adopt an equal conduct towards thy children, i.e., towards the sons of Pandu and thy own sons.'"

Book 5
Chapter 40

 1 [vi]
      yo 'bhyarthitaḥ sadbhir asajjamānaḥ; karoty arthaṃ śaktim ahāpayitvā
      kṣipraṃ yaśas taṃ samupaiti santam alaṃ; prasannā hi sukhāya santaḥ
  2 mahāntam apy artham adharmayuktaṃ; yaḥ saṃtyajaty anupākruṣṭa eva
      sukhaṃ sa duḥkhāny avamucya śete; jīrṇāṃ tvacaṃ sarpa ivāvamucya
  3 anṛtaṃ ca samutkarṣe rājagāmi ca paiśunam
      guroś cālīka nirbandhaḥ samāni brahmahatyayā
  4 asūyaika padaṃ mṛtyur ativādaḥ śriyo vadhaḥ
      aśuśrūṣā tvarā ślāghā vidyāyāḥ śatravas trayaḥ
  5 sukhārthinaḥ kuto vidyā nāsti vidyārthinaḥ sukham
      sukhārthī vā tyajed vidyāṃ vidyārthī vā sukhaṃ tyajet
  6 nāgnis tṛpyati kāṣṭhānāṃ nāpagānāṃ mahodadhiḥ
      nāntakaḥ sarvabhūtānāṃ na puṃsāṃ vāmalocanā
  7 āśā dhṛtiṃ hanti samṛddhim antakaḥ; krodhaḥ śriyaṃ hanti yaśaḥ kadaryatā
      apālanaṃ hanti paśūṃś ca rājann; ekaḥ kruddho brāhmaṇo hanti rāṣṭram
  8 ajaś ca kāṃsyaṃ ca rathaś ca nityaṃ; madhv ākarṣaḥ śakuniḥ śrotriyaś ca
      vṛddho jñātir avasanno vayasya; etāni te santu gṛhe sadaiva
  9 ajokṣā candanaṃ vīṇā ādarśo madhusarpiṣī
      viṣam audumbaraṃ śaṅkhaḥ svarṇaṃ nābhiś ca rocanā
  10 gṛhe sthāpayitavyāni dhanyāni manur abravīt
     deva brāhmaṇa pūjārtham atithīnāṃ ca bhārata
 11 idaṃ ca tvāṃ sarvaparaṃ bravīmi; puṇyaṃ padaṃ tāta mahāviśiṣṭam
     na jātu kāmān na bhayān na lobhād; dharmaṃ tyajej jīvitasyāpi hetoḥ
 12 nityo dharmaḥ sukhaduḥkhe tv anitye; nityo jīvo dhātur asya tv anityaḥ
     tyaktvānityaṃ pratitiṣṭhasva nitye; saṃtuṣya tvaṃ toṣa paro hi lābhaḥ
 13 mahābalān paśya manānubhāvān; praśāsya bhūmiṃ dhanadhānya pūrṇām
     rājyāni hitvā vipulāṃś ca bhogān; gatān narendrān vaśam antakasya
 14 mṛtaṃ putraṃ duḥkhapuṣṭaṃ manuṣyā; utkṣipya rājan svagṛhān nirharanti
     taṃ muktakeśāḥ karuṇaṃ rudantaś; citāmadhye kāṣṭham iva kṣipanti
 15 anyo dhanaṃ pretagatasya bhuṅkte; vayāṃsi cāgniś ca śarīradhātūn
     dvābhyām ayaṃ saha gacchaty amutra; puṇyena pāpena ca veṣṭyamānaḥ
 16 utsṛjya vinivartante jñātayaḥ suhṛdaḥ sutāḥ
     agnau prāstaṃ tu puruṣaṃ karmānveti svayaṃ kṛtam
 17 asmāl lokād ūrdhvam amuṣya cādho; mahat tamas tiṣṭhati hy andhakāram
     tad vai mahāmohanam indriyāṇāṃ; budhyasva mā tvāṃ pralabheta rājan
 18 idaṃ vacaḥ śakṣyasi ced yathāvan; niśamya sarvaṃ pratipattum evam
     yaśaḥ paraṃ prāpsyasi jīvaloke; bhayaṃ na cāmutra na ceha te 'sti
 19 ātmā nadī bhārata puṇyatīrthā; satyodakā dhṛtikūlā damormiḥ
     tasyāṃ snātaḥ pūyate puṇyakarmā; puṇyo hy ātmā nityam ambho 'mbha eva
 20 kāmakrodhagrāhavatīṃ pañcendriya jalāṃ nadīm
     kṛtvā dhṛtimayīṃ nāvaṃ janma durgāṇi saṃtara
 21 prajñā vṛddhaṃ dharmavṛddhaṃ svabandhuṃ; vidyā vṛddhaṃ vayasā cāpi vṛddham
     kāryākārye pūjayitvā prasādya; yaḥ saṃpṛcchen na sa muhyet kadā cit
 22 dhṛtyā śiśnodaraṃ rakṣet pāṇipādaṃ ca cakṣuṣā
     cakṣuḥ śrotre ca manasā mano vācaṃ ca karmaṇā
 23 nityodakī nityayajñopavītī; nityasvādhyāyī patitānna varjī
     ṛtaṃ bruvan gurave karma kurvan; na brāhmaṇaś cyavate brahmalokāt
 24 adhītya vedān parisaṃstīrya cāgnīn; iṣṭvā yajñaiḥ pālayitvā prajāś ca
     gobrāhmaṇārthe śastrapūtāntar ātmā; hataḥ saṃgrāme kṣatriyaḥ svargam eti
 25 vaiśyo 'dhītya brāhmaṇān kṣatriyāṃś ca; dhanaiḥ kāle saṃvibhajyāśritāṃś ca
     tretā pūtaṃ dhūmam āghrāya puṇyaṃ; pretya svarge deva sukhāni bhuṅkte
 26 brahmakṣatraṃ vaiśya varṇaṃ ca śūdraḥ; krameṇaitān nyāyataḥ pūjayānaḥ
     tuṣṭeṣv eteṣv avyatho dagdhapāpas; tyaktvā dehaṃ svargasukhāni bhuṅkte
 27 cāturvarṇyasyaiṣa dharmas tavokto; hetuṃ cātra bruvato me nibodha
     kṣātrād dharmād dhīyate pāṇḍuputras; taṃ tvaṃ rājan rājadharme niyuṅkṣva
 28 evam etad yathā māṃ tvam anuśāsati nityadā
     mamāpi ca matiḥ saumya bhavaty evaṃ yathāttha mām
 29 sā tu buddiḥ kṛtāpy evaṃ pāṇḍavān rapti me sadā
     duryodhanaṃ samāsādya punar viparivartate
 30 na diṣṭam abhyatikrāntuṃ śakyaṃ martyena kena cit
     diṣṭam eva kṛtaṃ manye pauruṣaṃ tu nirarthakam

SECTION XL

"Vidura said, 'Worshipped by the good and abandoning pride, that good man who pursueth his objects without outstepping the limits of his power, soon succeedeth in winning fame, for they that are good, when gratified with a person, are certainly competent to bestow happiness on him. He that forsaketh, of his own accord, even a great object owing to its being fraught with unrighteousness, liveth happily, casting off all foes, like a snake that hath cast off its slough. A victory gained by an untruth, deceitful conduct towards the king, and insincerity of intentions expressed before the preceptor,--these three are each equal to the sin of slaying a Brahmana. Excessive envy, death, and boastfulness, are the causes of the destruction of prosperity. Carelessness in waiting upon preceptor, haste, and boastlessness, are the three enemies of knowledge. Idleness, inattention, confusion of the intellect, restlessness, gathering for killing time, haughtiness, pride, and covetous ness,--these seven constitute, it is said, the faults of students in the pursuit of learning. How can they that desire pleasure have knowledge? Students, again, engaged in the pursuit of learning, cannot have pleasure. Votaries of pleasure must give up knowledge, and votaries of knowledge must give up pleasure. Fire is never gratified with fuel (but can consume any measure thereof). The great ocean is never gratified with the rivers it receives (but can receive any number of them). Death is never gratified even with entire living creatures. A beautiful woman is never gratified with any number of men (she may have). O king, hope killeth patience; Yama killeth growth; anger killeth prosperity; miserliness killeth fame; absence of tending killeth cattle; one angry Brahmana destroyeth a whole kingdom. Let goats, brass, silver, honey, antidotes of poison, birds, Brahmanas versed in the Vedas, old relatives, and men of high birth sunk in poverty, be always present in thy house. O Bharata, Manu hath said that goats, bulls, sandal, lyres, mirrors, honey, clarified butter, iron, copper, conch-shells, salagram (the stony-image of Vishnu with gold within) and gorochana should always be kept in one's house for the worship of the gods. Brahmanas, and guests, for all those objects are auspicious. O sire, I would impart to thee another sacred lesson productive of great fruits, and which is the highest of all teachings, viz., virtue should never be forsaken from desire, fear, or temptation, nay, nor for the sake of life itself. Virtue is everlasting; pleasure and pain are transitory; life is, indeed, everlasting but its particular phases are transitory. Forsaking those which are transitory, betake thyself to that which is everlasting, and let contentment be thine, for contentment is the highest of all acquisitions. Behold, illustrious and mighty kings, having ruled lands abounding with wealth and corn, have become the victims of the Universal Destroyer, leaving behind their kingdoms and vast sources of enjoyment. The son brought up with anxious care, when dead, is taken up and carried away by men
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[paragraph continues] (to the burning ground). With the dishevelled hair and crying piteously, they then cast the body into the funeral pyre, as if it were a piece of wood. Others enjoy the deceased's wealth, while birds and fire feast on the elements of his body. With two only he goeth to the other world, viz., his merits and his sins which keep him company. Throwing away the body, O sire, relatives, friends, and sons retrace their steps, like birds abandoning trees without blossoms and fruits. The person cast into the funeral pyre is followed only by his own acts. Therefore, should men carefully and gradually earn the merit of righteousness. In the world above this, and also in that below this, there are regions of great gloom and darkness. Know, O king, that those are regions where the senses of men are exceedingly afflicted. Oh, let not any of those places to thine. Carefully listening to these words, if thou canst act according to them, thou wilt obtain great fame in this world of men, and fear will not be thine here or hereafter. O Bharata, the soul is spoken of as a river; religious merit constitutes its sacred baths; truth, its water; self-control, its banks; kindness, its waves. He that is righteous purifieth himself by a bath therein, for the soul is sacred, and the absence of desire is the highest merit. O king, life is a river whose waters are the five senses, and whose crocodiles and sharks are desire and anger. Making self-control thy raft, cross thou its eddies which are represented by repeated births! Worshipping and gratifying friends that are eminent in wisdom, virtue, learning, and years, he that asketh their advice about what he should do and should not do, is never misled. One should restrain one's lust and stomach by patience; one's hands and feet by one's eyes; one's eyes and ears by one's mind; and one's mind and words by one's acts. That Brahmana who never omitteth to perform his ablutions, who always weareth his sacred thread, who always attendeth to the study of the Vedas, who always avoideth food that is unclean, who telleth the truth and performeth acts in honour of his preceptor, never falleth off from the region of Brahma. Having studied the Vedas, poured libations into fire, performed sacrifices, protected subjects, sanctified his soul by drawing weapons for protecting kine and Brahmanas, and died on the field of battle, the Kshatriya attaineth to heaven. Having studied the Vedas, and distributed in proper time, his wealth among Brahmanas, Kshatriyas, and his own dependents, and inhaled the sanctified smoke of the three kinds of fires, the Vaisya enjoyeth heavenly bliss in the other world. Having properly worshipped Brahmanas, Kshatriyas, and Vaisayas in due order, and having burnt his sins, by gratifying them, and then peacefully casting off his body, the Sudra enjoyeth the bliss of heaven. The duties of the four orders are thus set forth before thee. Listen now to the reason of my speech as I discourse it. Yudhishthira, the son of Pandu, is falling off from the duties of the Kshatriya order. Place him, therefore, O king, in a position to discharge the duties of kings.'
"Dhritarashtra said, It is even so as thou always teachest me. O amiable one, my heart also inclineth that very way of which thou tellest
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me. Although, however, I incline in my mind towards the Pandavas even as thou teachest me to do, yet as soon as I come in contact with Duryodhana it turneth off in a different way. No creature is able to avert fate. Indeed, Destiny, I think, is certain to take its course; individual exertion is futile.'"

(My humble salutation to the lotus feet of  Sreemaan Brahmasri  Kisari Mohan Ganguliji for the collection)