/ Dharmashastra / Mahabharata

Mahabharata

Prajagara Parva

Code of morality of Vidura. The principles of morality explained by Vidura. The moral lessons as explained by Vidura. Morality explained by Vidura. The principles of morality explained by Vidura. The principles of morality as explained by Vidura. The speech of Vidura. Morality as taught by Vidura.

Vaishampayana said:
The Lord of the Earth Dhritarashtra of great wisdom, said to his attendant - I desire to see Vidura. Bring him here without delay.

Being sent by Dhritarashtra the messenger said to the Kshatriya- "O you of great wisdom, my lord, the king wants to see you."

Being thus addressed, Vidura, having come to the royal palace, said to the gate keeper - 'Announce me to Dhritarashtra.'

The gate keeper said:
O chief among kings, Vidura, having come here at your command, desires to behold your feet. Command me what he is to do.

Dhritarashtra said:
Let the very wise Vidura endued with great foresight enter. I am always willing and prepared to see Vidura.

The gate keeper said:
O Kshattri, enter the inner apartments of the wise king; the king told me that he was never unwilling to see you.

Vaishampayana said:
Then Vidura having entered the palace of Dhritarashtra said with clasped hands to the lord of men who was absorbed in thought.

O you of great wisdom, I am Vidura, come here by your command, if there is anything to be done, here I am; command me.

Dhritarashtra said:
O Vidura, Sanjaya has arrived here and having found fault with me gone away; the message of Yudhishthira he will deliver in the council.

This day was I unable to know (the nature of) the message of the hero among the Kurus; therefore is my body burning, which has caused sleeplessness.

What you consider good for a man who gets no sleep and whose body is burning, tell (me) you are versed in what is regions and what leads to profit.

Since Sanjaya has come back from the Pandavas, I have not my usual calmness of mind; all my senses are in disorders I am thinking what he will say.

Vidura said:
Sleeplessness overpowers one attacked by a stronger man, the weak, those who have failed to attain an end, those whose wealth has been stolen, those fired with desire and thieves.

I hope, O Lord of men, you have not been affected by any of these grave evils nor are you possessed by covetousness at other people's wealth.

Dhritarashtra said:
I desire to hear words from you that are at once moral in spirit and beneficial; in this race of royal devotees; you are the only one hundred by the wise.

Vidura said:
He is said to be a wise man, whom for a consciousness of the power of one's own self, exertion, forbearance and constancy in religion does not draw aside from the acquisition of the high ends in life.

He is said to be a wise man whom anger, exultation, pride, shame, stupefaction and vanity cannot draw aside from the acquisition of the high ends in life.

He is said to be a wise man whose proposed acts, line of action agreed on are not known to other and known only after they have been put into execution.

He is called a wise man whose acts are not hampered by cold, heat, fear, lust prosperity or adversity.

He is called a wise man whose wisdom naturally follows both religion and profit and who chooses such course of life as is of use in both the worlds and not acts immediately resulting in pleasure.

Wise men exert to the best of their ability and also act to the best of their ability and they disregard nothing.

It the wisdom of the foremost wise man to understand quickly, listen pertinently and having understood the effects of action not to

follow them from desire to get pleasure (but from judgment) and not to connect one's self with other peoples' affairs unsolicited.

Men with the wisdom of a wise man do not strive for the unattainable, do not grieves for what is lost and do not lose their senses in calamities.

He is said to be a wise man who exerts after having decided on a courts of action and who dose not stop in the middle, who dose not waste his time and who has his self under control.

Wise men rejoice in virtuous deeds and do those that tend to their prosperity and look not with contempt on what is good.

He is said be a wise man who dose not exult in honors to himself and grieves not at intuits and who remains unagitated like a lake near the Ganga.

That man is said to be wise who is cognizant of the nature of all creatures (their ultimate destructibility), of the connections (causes and effects) of all acts and the means of human beings (employed in the attainment of their ends).

He is said to be a wise man who speaks boldly, can talk on diverse subjects, can argue well, has genius and who can explain the meaning of what is written in books at once.

He gains the reputation of wise man who regulates his studies by wisdom and whose wisdom follows the books, who is ever ready to respect those that are good.

Wise men call them fools, who though not learned are haughty, though poor are vain and who are who are desirous of attaining prosperity by wrong acts.

He is said be a fool who neglecting his own interests looks after those of others and who resorts to deceit for (serving) his friends.

He is said to be foolish-minded who desires what ought not to be desired and forsakes those that are fit to be desired and who treats stronger parties with contempt.

He is said be foolish-minded who makes friends of those that are foes and who hates and slays that are well-wishers and who commits wicked acts.

He is a fool who gives out his intended acts, who has doubts in every case and who delays in doing things that ought to be done quickly.

He is said to be foolish-minded who dose not give offerings to his ancestors, (Pitris), who dose not worship gods and who dose not (manage to) get good-hearted friends.

That fool the worst of men who enters unasked, speaks much unsolicited and has; confidence in those that are untrust-worthy.

That man is the worst of fools who throws the blame on others, though himself is to blame and who is though unable to do anything.

He is said to be foolish-headed in this world who is desirous of an object hard to gain without knowing his own strength, without employing adequate means for it and the object if gained securing him neither merit in heaven nor profit in this world.

He is said to be foolish-minded who punishes, O king him who deserves not punishment, who flatters big people without their knowledge and who attends on misers.

He is said to be a wise man who, having acquired immense wealth, learning or power, conducts himself without any haughtiness.

Who is meaner then he who though possessed of riches eats and wears pretty looking dresses alone without sharing them amongst his dependents.

One man dose wicked deeds while the fruit is enjoyed by many; others enjoy while the doer alone is blamed.

Only one may or may not be killed by a bowman who has shot an arrow but when a wise man employs his wisdom (viciously) a kingdom may be destroyed along with the king.

Discriminating the two (right and wrong or the transient and the permanent effect of actions) by means of the one (intellect), bring under your control the three (friend, foe and one who is indifferent in these respects or desire, anger and greed) by means of four (Conciliation, gift dissension and punishment) and subjugating the five (senses) and knowing the six (treaty, war, hunger, thirst, calamity, imbecility, old age and death or desire anger, greed, &c) and keeping yourself away from the seven (women, dice, hunting, drink, harshness of speech severity of punishment and misuse of wealth) be happy.

Poison kills but one and also one is slain by a weapon, while disagreement between ministers destroys a king with the kingdom and the subjects.

Alone one should not taste a delicious dish, alone one should not think of profitable undertakings, alone one should not go on a journey and alone one should not be awake amidst those that are asleep.

The Being, who has no rival, whom you have not been able to comprehend, is Truth and the Way to Heaven, like a boat in the ocean.

There is but one defect in persons of a forgiving disposition; since people consider this man of a foregoing nature to be weak.

This defect in such a man need not be made too much of; forgiveness is a great power. For the weak as well as for the strong forgiveness is an ornament.

Forgiveness subdues (everything) in the world. What is there that cannot be accomplished by forgiveness? What can a wicked man do to one who has the sword of pacification in his hand.

Fire, falling on ground devoid of vegetation, is extinguished of itself. The unforgiving poison defiles himself with grave defects.

Virtue is the only highest good forgiveness the supreme peace, knowledge the deepest satisfaction and benevolence the one cause of happiness.

The earth devours these two, as a serpent destroys living in holes viz., a king who is not a warrior and a Brahmana who has never been away form home (to holy places).

By doing two things a man can attain to renown in this world - by not indulging in harshness of speech and by disregarding the slightly his honest.

These two, O best of men, place confidence in others viz. The women who desire men (only because the latter are) desired by other women and the men who worship another (only because the latter is) worshipped by others.

These two are like sharp thorns consuming the body viz. the man, who being poor, has desires and one, who thought powerless, is yet wrathful.

These two cannot shine owing to the inconsistency of their acts with their station viz., the householder who does not exert and the begger who is busy.

These two men, O king, are placed above heaven, viz. the powerful man graced with forgiveness and the poor man with charity.

Of things earned by just means these two must be looked upon as abuses viz. gifts to the unworthy and refusal to the worthy.

These two are fit to be thrown into the water with stones firmly bound to their necks viz. the wealthy man who does not make gifts and the poor man who is a devotee.

These two, O best of men, pierce the orb of the sun viz. an itinerant versed in yoga and one slain when engaged in battle.

Men are known to have three means (for attaining of their ends) O best the race of Bharatas; they are known to people versed in the Vedas as the bad, the middling and the good.

Men too, 0 king, are of three denominations viz., the good, bad middling; they should therefore be employed in their respective avocations-in three sorts of work.

The three are without wealth, O king, viz., the wife, the slave and the son; what ever they earn beings to him to whom they belong.

Robbing other people of their wealth, outraging other people's wives and forsaking a friend-these three sins are consuming.

These three are the way to hell and destruction of self viz., desire, anger and greed; therefore should these three be renounced.

These three viz., a follower, one who seeks your protection saying I am your and one who has come to your house should never be forsaken, even in times of grave danger.

The grant of a boon, of a kingdom and the begetting of a son, Oson of Bharata, these three are equaled by the release of foe from difficulty alone.

These four should be excluded from counsels even by a greatly powerful king - the learned men have said - men of little sense should not be consulted - nor men who make unnecessary delays, lazy men and flatterers.

Let these four dwell at your house, O sire, who are a householder crowned with prosperity; viz., aged and worn out cousins, men of noble families, destitute friends and childless sisters.

Four things, O great king, were declared to bear fruit instantaneously by Brihaspati on being asked by the chief of the celestial; they are these, listen to me.

The resolve of the gods, the intellect, of the wise, the humility of the accomplished and the destruction of wicked deeds.

Four things calculated to remove fear, cause fear when improperly done - Agnihotra, the vow of silence, the vow of study and that of sacrificial ceremonies.

Five fires should be worshipped by a man with care viz., father, mother, Agni, self and spiritual guide, O best the race of Bharata.

By worshipping these five viz., the gods, the ancestors, men, beggars and guest a man obtains renown in this world.

These five follow you wherever you go viz., friends, those that are neither, dependents nor those who ought to be supported by you.

Of the five senses in this world, if one has a hole, them from that hole gets out the wisdom of an intelligent man like water, from a pot.

These six defects should be shunned by a man in this world who desires for prosperity viz., sleep drowsiness, fear, anger, laziness and procrastination.

These six should be avoided by a man like a broken boat in the sea; a tutor that cannot interpret the meaning of the holy books, a priest that is not well read, a king that cannot protect a wife given to the use of disagreeable words, a cowherd that desires always for the village (and not the pasture) and barber that desires for the wilderness.

The six qualities should never be renounced by a man viz, truth, charity, the reverse of laziness, benevolence, forgiveness and patience.

These six are destroyed through a moment's neglect viz., cows, service, agriculture, wife, book learning and the prosperity of a Shudra.

These six always cease to care those who have previously done them good viz., a learned pupil, the tutor, he who has got a wife the mother, one whose desire has been satisfied, the woman, one whose wants have been removed, the giver, one who has crossed a river, boat and the diseased (who has been cured) and the physician.

Immunity from malady, unindebtedness, the reverse of exile, coming in contact with good men, confidence in one's own livelihood and life without fear-these six, constitute the happiness of men, O king.

The curious the malicious, the discontented, the wrathful, the ever suspicious and those living on other people's fortunes- these six are always miserable.

The attainment of prosperity being always healthy, a beloved wife of sweet speech, an obedient son and knowledge tending to prosperity these six constitute the happiness of men, O king.

He who attains lordship over the six (desire, anger, grief, stupefaction, pride and vanity) that master of the senses never commits sins-how can he be smitten by grief.

These six live on six (others) and not on a seventh viz., thieves live on the absent-minded, physicians on the diseased, women on those affected with desire, priests on them that perform sacrifices, kings on persons that quarrel and wise men on the ignorant.

Seven defects which are the sources of calamity should also be avoided by a king since they always accomplish the destruction of even firmly established king.

(They are) women, dice, game, drink, harshness of speech, these five and the great severity of punishment and abuse of wealth.

Eight preliminary causes ruin a man; despising the Brahmanas, the struggle with the Brahmanas, the acquirement of a Brahmana's wealth taking the life of Brahmana, rejoicing at reviling them, disapproval of praise to them, not remembering them on occasions of festivity and finding fault with them when they ask for anything. These defects should a wise man understanding them, should avoid.

These eight are the creams of rejoicing, O son of Bharata and are obtained this world viz., union with friends, acquirement of immense wealth, embracing a son, intercourse in union, agreeable conversations at proper times, the advancement of the members of one's party, the attainment of desired results and honour and respect among men,

Eight qualities shed lustre on a man, viz., wisdom, noble blood, Self-restraint, burning prowess, moderation of speech charity to the best of one's own power and gratitude.

This house has nine doors, three pillars and five witnesses presided over by the soul. That learned man who knows this is the best of the wise.

These ten know not what virtue is, Dhritarashtra, listen (as I name them, the intoxicated, the absent-minded, the insane, the weary, the angry, the hungry, the hasty, the covetous, the frightened and lustful, these are the ten; therefore should a wise man shun the company of these all.

In this connection people cite the old story that is related about what passed between Sudhanvan and the chief of the Asuras for the sake of his (the latter’s) son.

The king, who shuns desire and spite and distributes wealth among worthy parties, is discriminating, learned, active and is regarded as an authority by all men.

One who knows how to make other people confident on him, who awards punishment after guilt has been established, knows its proper degree and knows also forgiveness it attended with great prosperity.

He is a wise man, who does think lightly of the weak (foe), who proceeds with intelligence in respect to a foe waiting for an opportunity, who does not quarrel with the strong and who shows prowess only at the proper time.

That illustrious man, who does not grieve when a calamity is already on him and who (then) experts with his senses about him and who also patiently bears calamities (when they are unavoidable), is a noble-minded one and his opponents are always subdued.

He who never remains away from home for nothing, who does not mix with wicked people, never outrages another's wife, who is not arrogant, who does not steal, is not ungrateful and does not drink, is always happy.

He who never pursues the three objects (virtue, profit and desire ) in a spirit of boastfulness, who when appealed declares the truth, who does not sow discussions even for friends and who through insulted is not angry is the reverse of a fool.

He, who is not malicious towards others and who being weak does not quarrel, who does not speak haughtily and who always forgives quarrels, wins renown.

One, who is never haughty, who never speaks ill of others, praising himself and who in a moment of self forgetfulness never speaks harshly, is loved by all men.

One, who does not revive disputes that have been settled and who behaves not with too much arrogance, nor with excessive humility and who does not do a wrong deed, because he is in distress, is said to be a man, of good behaviour by very good men.

One, who exults not in his own happiness nor is glad at another's distress and who does not repent after having given away, is said by good men to be of good conduct.

He, who desires knowledge of the manners and customs of different countries and of the different languages and of the duties of the different casts, knows everything, high and low; wherever he goes, he attains to lordship over great men.

The wise man who keeps away pride, folly, impertinence, sinful deeds, disloyalty towards his sovereign, roguery enmity with many, speech with the drunk, the insane and the wicked, is a chief among men.

Charity, worship of the gods, auspicious ceremonies and the several penances laid down by men-the gods exert themselves for the advancement of him who practices these daily.

One, who forms matrimonial relationship with a man in equal station and not with those who are below him and who forms friendships with his equals and converses and treats with them, who puts those that are graced with accomplishments before him-performs acts after the best policy.

One who eats with moderation after doing excessive work, who gives away, ( even ) to foes when asked, is never beside himself; and evils always avoid him.

He, whose proposed acts and acts put into execution are seldom known to others and whose intentions are kept secret and put into practice suitably, does not fail in his objects even when trifling.

He, who is engaged in doing good to all creatures, who is attached to truth, not haughty, of a good mind and not a miser, is known very well among his cousins like a gem of the purest ray obtained from a good mine.

The man, who is ashamed of his faults unknown to others, is respected by all men, being of illimitable luster, of an excellent mind; and his mind is intent on his inner self and his luster shines like the sun.

The king Pandu, burning under the influence of a curse, begot in the woods, five sons each equal to Indra; under your supervision did the boys grow up and were instructed and you have been rearing them up to now, O son of Ambika.

Giving back to them their rightful kingdom, O Sire, be happy with your sons and pass your time agreeably; O Lord of man, then will you not be mistrusted by the gods, nor by the men.

Dhritarashtra said:
Tell me what you think ought to be done by a sleepless man and burning (with anxiety); you alone among us, are accomplished, both in the codes of morality and policy.

Tell me, O Vidura, as suits the occasion, after exercising your wisdom, all that you consider to be beneficial for Ajatashatru; tell speak also what conduces to the good of the Kurus.

Committing sin and looking back on my misdeeds, I ask you with anxious heart, O wise one, all that is the mind of Ajatashatru.

Vidura said:
Good or bad, agreeable or disagreeable should one speak out, though unasked, to one whose downfall he dose not wish.

Therefore shall I say to you, O king, what is good for the Kurus, listen to me, (while I am) speaking words that are conducive to your interests and consistent with morality.

The misdeeds, that are attainable only by dishonest means, do not set your mind on, O Bharata.

If an object cannot be attained, O king, even with-proper means, an intelligent man dose not distress his mind about it.

The reasons of an act and its result should be carefully considered before it is done without due deliberation.

A wise man dose or dose not do an act after reflecting on the reasons of act and its results if done, as also the energy of his own self.

One (a king) who dose not know the measure of his territory, population and punishment, continue in (the enjoyment of) his kingdom.

He who knows these measures as prescribed (in books) is versed in the sciene of morality and earthly good and retains his kingdom.

One (a king) should not live a haughty life considering that he was already obtained a kingdom; for haughtiness destroys kingly prosperity, as old age (destroys) good appearance.

A fish out of greediness dose not think about the result of an action and swallows up the iron hook concealed in a dainty morsel.

One who desire prosperity, should swallow only that which can be swallowed and which, being swallowed, can be digested and may contribute to benefit in the end.

He who plucks unripe fruits from tress, dose not get juice out of it; and moreover he destroys the seed.

And he, who gets ripe fruit in the proper season, gets the juice of the fruits well as other fruits reproduced from the seeds.

As the bees suck honey without injuring the flowers, so should wealth be taken from men (by king) without injuring them.

Carefully plucking the flowers, one should not hurt the roots of the plants, like a maker of garlands in garden in a garden and not like a seller of charcoal.

Having carefully considered what will befall me after doing an act or not doing it, a man should do things or not do them.

Acts should not be commenced, which cannot be done for certain and which, if commenced, render the exertions of a man fruitless.

Whose favour is useless and whose ire is impotent, the people do not wish that sort of man for a lord; as a woman dose not wise an impotent man to be her husband.

A wise man dose not wait, but quickly commences doing such acts, as involve little labour but produce great results.

He (the king) who looks affectionately, as if drinking with his eyes, on all, though only sitting without any exertion-can inspire affection in all his subjects.

If a tree is full of blossoms though the king look affectionately on this let it not be fruitful; and if it is fruitful let the tree be inaccessible; and if the fruits are unripe let them appear as ripe. A king, who acts thus, is never weakened.

Society favours him, who pleases all in four ways viz., by the eyes, by the mind, by words and by the act.

He, whom all creatures dread as deer fear the hunter, loses it in the end even after acquiring the earth (for his kingdom) having the sea round it.

He (the king), who is addicted to unfairness, destroys by his own acts the kingdom inherited from his father and grandfather; even as the wind scatters away the clothing them.

The earth full of wealth increases the worldly prosperity of the king who practices virtue followed by good men from the ancient time.

Again, the territories, that of king who leaving virtue practices unrighteousness, contract like a piece of leather thrown into the fire.

The care, that is bestowed on despoiling another of his kingdom, should be spent in protecting one's own kingdom.

By means of virtue should a kingdom be attained; and by means of virtue should it be governed. The kingly prosperity, that has virtue for its basis, is never lost, nor it flies away.

Enlightenment should be sought for from everything - even from the leavings of a lunatic and the prattles of a child, as gold from stones.

A wise man should live, picking out good manners, good sayings and good deeds, even as one given up to the Shila mode of life picks grains of corn from the field.

King see by means of smell, Brahmanas see by means of the Vedas, kings see by means of scouts and other people through eyes.

The cow that is difficult to milk gets great trouble; but one that is easy to milk, O king, gets nothing.

That which bends without being heated is not heated at all; the wood that bends of itself is never heated.

Following this example, a wise man should bend to one stronger than himself and he who bends before the stronger bows down to Indra himself.

Creatures depend on clouds; kings have the counsellors for their friends; husbands are the friends of women and the Brahmanas have the Vedas for their friends.

Virtue is preserved by truthfulness; learning is preserved by exercise; beauty is preserved by toilet; and noble birth is preserved by good manners.

Corn is preserves by measure exercise steeds; preserves strict and constant supervision preserves horses; and women is preserved by ragged garments.

It is my opinion that noble birth in one who is not of good behaviours dose not mean virtue; and that good manners in one born low should command respect.

He who is envious of other people's wealth, beauty, prowess, good birth, happiness, luck and reward, suffers a disease which has no cure.

He by whom is feared the doing of improper acts or the omission of proper acts or the premature disclosure of his intentions, should not drink that which inebriates.

Pride of learning, pride of wealth, pride of connections the pride in these the good people should restrain.

Bad people, asked by honest ones to do something for them, consider themselves as honest after doing very doing very little of that, even though they are well-known to be dishonest.

The righteous are their own refuge and that of other righteous men. The righteous, too are the refuge of the unrighteous; and the unrighteous are never the refuge of the righteous.

In (a debate in ) an assembly, he who is well dressed, comes off victorious, he who is owner of king triumphs over the desire to eat sweets; and the road is triumphed over by one who has conveyances; and everything is subjugated by one of good behaviour.

Good manner is the prime thing in a man; and he that has not got it in this life gains nothing by life, by wealth or by friends.

O bull of the race of Bharata, flesh is the chief food of the rich, milk that of the middle classes and oil that of the poor.

The poor however ever take the most delicious food; for hunger imparts sweetness of taste to it; it (hunger) is ever rare among the opulent.

In this, world the opulent mostly have no capacity, for eating, whiled O Lord of the earth, pieces of wood are digested by the poor.

Loss of livelihood is feared by men of the lower classes; death is feared by the middle classes and insult is greatly feared by good men.

The devils who are proud of their wealth are worse than those intoxicated with wine; for he, who is intoxicated with the pride of wealth, is not brought to his senses unless he meet with the reverse.

This world is affected by the senses directed to their own objects without any control in the same was as stars (are affected by the planets).

In the life of one, who is subjugated by the five senses in their natural state ever impelling him towards action, calamities ever increase like the moon after the new moon.

He who desires to bring his advisers under control without controlling himself, who desires to control his enemies without controlling his advisers, at last yields, deprived of strength.

He, therefore, who brings himself first under control thinking that his senses are his prime enemies, in the end subjugates as a matter of certainty, his advisers and his enemies.

Great prosperity comes up on him who has controlled his senses or subjugated himself and who can hold the rod (of punishment) against all offenders without partiality and who acts with circumspection and who is patient.

The body of a man, O king, is like the car; the soul, the driver; and the senses, the horses, Drawn by those excellent steeds when well trained, he that is wise and patient performs the journey in peace.

These (the senses) when untrained lead one to destruction; in the same way the untrained horses lead the unskillful drivers (to destruction.)

The inexperienced man, who wants to select evil from good and good from evil with the aid of his senses which he has not mastered, considers great misery to be happiness.

He, who having forsaken both virtue and worldly gains, the follows, the lead of his senses, very soon comes to lose prosperity, life wealth and wife.

The lord of riches, who is a slave of his senses, loses his riches through his want of control over the senses.

A man should try to see and know himself by mastering his mind, intelligence and senses; for, he himself is his own friend and himself is his enemy.

He, by whom self has been subjugated by self and has himself for his friend; for himself is ever his friend and himself is ever his enemy.

In the same way, as a big fish breaks through a net of thin chords, so, O king, desire and anger cast wisdom in the shade.

He, who having paid due regard to virtue and worldly gains seeks the acquirement of success, gets what he wants and ever is in happiness.

He, who without subjugating the five enemies within that have their origin in the mind, desires to subdue other enemies, is vanquished by these enemies.

Instances are seen in which noble hearted kings, out of lust of territory, are destroyed by acts sorely through the want of control over their senses.

Equal punishment overtakes the sinless with the sinful, when these two constantly associate; even as the wet fuel burns with the dry. Therefore friendship should not be established with the sinful.

Misery overtakes the man, who dose not subdue his five soaring foes out of ignorance which have five different objects.

Guilelessness, simplicity, sanctity. contentment, sweetness of speech, self-control, truthfulness and steadiness are never the attributes of the wicked.

Spiritual knowledge steadiness, patience, constancy in virtue, secret counsels and charity - these are not to be found in men of the lower, O descendant of Bharata.

The ignorant seek to injure the wise by malice back-biting; and the speaker takes upon himself the load of his (wise man's ) sins, which he (the wise man) casts off by forgiving the ignorant.

Malice is the strength of the unrighteous; the penal code is the strength of the kings; ministration to the sick is the strength of women; and forgiveness is the strength of the virtuous.

The control over speech, O lord of men, is thought to be most difficult; and it is not possible to speak much full of meaning in an entertaining way.

Words spoken sweetly bring on several of the blessings; and the same (words) spoken harshly, O king generate evils.

A forest, pierced by arrows or cut down by scythes, grows again; but the heart pierced with words, harsh and rude, never recovers.

Arrows and darts can be extracted from the body; but the darts of words cannot be extracted from the depth of the heart.

Arrows of words are shot from the mouth, wounded by which one grieves night and day; for they touch the innermost recesses of the hearts of others? Therefore a wise man should not fling on others.

That man, to whom defeat has been sent by the gods, has his senses lost; and, therefore, he does stoop to mean acts.

On intellect becoming dim and on the approach of ruin, wrong, in the disguise of right, dose not remove from the mind.

The same dim intellect has now overpowered your son, O bull of Bharata race; you do not clearly see it owing to your enmity against the Pandavas.

A king with auspicious marks and the ruler of the three worlds, Yudhishthira waits on your commands, O Dhritarashtra; let him be the ruler of the earth.

Endue with good qualities; he is, to the exclusion of all your sons, the fore-most among your heirs; he is endued with energy and wisdom and versed both in the codes of morality and earthly good. Out of kindness and simplicity that chief among virtuous men has patiently borne many a trouble in order to uphold your story.

Dhritarashtra said:
O you of great wisdom, repeat these sayings, that are consist on with morality and worldly benefit. What you say is most interesting; my desire for hearing them has not been satisfied.

Vidura said:
Bathing in all the holy places and kindness to all beings - both these are equal. Perhaps kindness is better.

O Lord, always show kindness to your sons; and thus you will attain to heaven after having gained great fame in this world.

As long as a man's deeds are spoken of in this world, so long, O foremost among men, he is glorious in heaven.

As an instance of this is cited the old story about the conversation between Virochana and Sudhanvan, suitors of Keshini's hand.

A maiden named Keshini, of peerless beauty, O king, with the desire of a good husband, resolved to choose one in a Svayamvara.

Then Virochana, a son of Diti, came there with the desire of winning her. Then did Keshini address that chief among the Daityas thus.

Keshini said:
Are the Brahmanas superior or are the sons of Diti superior, O Virochana? why should not Sudhanvan sit on the sofa?

Virochana said:
We, the descendants of Prajapati, O Keshini, are the best among creatures. This world is ours. Who are the gods and who are the twice-born person?

Keshini said:
Even in this very Pavilion shall we wait, O Virochana. Sudhanvan will come in the morning to-morrow; I shall both of you together.

Virochana said:
O gentle maiden, I shall do as you say, O timid one; you will see in the morning myself and Sudhanvan together.

Vidura said:
The night had passed away and the solar disc had appeared, there came to that country, O best kings, Sudhanvan, where, O Lord, Virochana was staying with Keshini.

Sudhanvan came to the son of Prahrada and Keshini; the latter, O best among the race if Bharata, having observed the approach of a Brahmana, rose up; and gave him water to wash his feet and the Arghya (mark of respect).

Sudhanvan said:
(When asked by Virochana to sit on the sofa he occupied) O son of Prahrada, how can I touch that excellent gold seat occupied by you?

I shall then come down to the same level with yourself. I shall not sit with you.

Virochana said:
You are fit for (sitting on) a plank, a skin or a mat. O Sudhanvan, you are not fit for a seat equal to mine.

Sudhanvan said:
Father and son, two Brahmanas, two Kshatriyas, two old men and two Sudras can sit together. Excepting these, no others can sit together.

Your father used to respect me and occupy a seat lower than mine. You are a child bred in luxury at home; and do not know anything.

Virochana said:
The gold kine, horses and all other wealth that we Asuras have-staking all these, O Sudhanvan, let us ask this question to them that know.

Sudhanvan said:
O Virochana, let alone your gold, kine and horses. Let us stake our very lives and ask them the question that are able to answer.

Virochana said:
Where shall we go after staking our lives. I shall not stand before any of the gods and never before any among men.

Sudhanvan said:
We shall go your father after staking our lives. Prahrada will not tell a lie even for the sake of his son.

Vidura said:
In this way having laid wagers, Virochana and Sudhanvan, enraged at each other, then went to the place where Prahrada was staying.

Prahrada said:
These two now appear, who have never before been together, like two enraged serpents coming by the same road.

Is it that friendship has now been established between you, among whom these was no friendship before ? O Virochana, I ask you why this friendship with Sudhanvan.

Virochana said:
There is no friendship between myself and Sudhanvan. (the Truth is that) we have wagered our lives. O sire, I shall ask you a question; do not answer it untruely.

Prahrada said:
Let water, honey and curds be brought for Sudhanvan. O Brahmana, you ought to be respected by me. A white and healthy cow is ready for you.

Sudhanvan said:
Water, honey and curds have been presented to me on the way. O Prahrada, I ask you a question; answer truly what I ask you. Are the Brahmanas superior or is Virochana superior?

Prahrada said:
I have got only one son; and you are a Brahmana present here in person. How can one situated as I am, answer the question, which is a matter of dispute between yourselves.

Sudhanvan said:
Keep your cow and whatever wealth you hold dear for yourself; but, O wise man, you should speak the truth in a matter, on which we two are disputing.

Prahrada said:
Who does not answer, truly or falsely; I ask you, Sudhanvan, where does that wrong user of his tongue live?

Sudhanvan said:
One who makes a wrong use of his tongue lives passing his nights like a woman having her husband sleeping in the arms of a co-wife or like one who has been defeated at a game at dice or like one whose body is burning with troubles.

The man, who is giving evidence tells lies, stays staving at the outer gates, shut out from the city; and he always sees his enemies.

A lie for the sake of an animal means the degradation from heaven of five of one's ancestors; one for the sake of a cow means the downfall of ten; one for the sake of a horse means for the downfall of a hundred; while one for the sake of a man means the casting away of a thousand.

A lie for the sake of gold means the destruction of one's race born and unborn; and one for the sake of land means the ruin of everything. Therefore do not tell lies for the sake of land.

Prahrada said:
Superior to me is Angirasa; and superior to you is Sudhanvan, O Virochana. His mother, too, is superior to (your) mother. Therefore you have been vanquished by him.

O Virochana, this Sudhanvan is now the lord of your life. O Sudhanvan, I desire it (the life) to be restored by you to Virochana.

Sudhanvan said:
Since you have chosen virtue and have not I spoken an untruth from temptation; therefore I give back your dear son his life, O Prahrada.

This son of your, Virochana, who is given to you by me, O Prahrada, should wash my feet before the maiden.

Vidura said:
Therefore, O chief among kings you should not speak an untruth for the sake of land. Do not ruin yourself with your sons and ministers by refraining from speaking the truth.

The gods do not look after men with club in hands, like the herdsman. To those they want to protect, they give intelligence.

In proportion as a man is inclined towards virtue, his wishes meet with success, there is no doubt about it.

The Vedas do not rescue one who is deceitful and lives by deceit from sins. Indeed, the Vedas, when the end approaches, forsake him, as the full-fledge birds forsake their nests.

Drinking quarrels, enmity with many, separating husband from wife (by sowing dissensions), family quarrels, disloyalty to the king, causing quarrels between husbands and wife ought, it is said, to be avoided, as well as the sinful ways of life.

A palmist, a merchant who has formerly been a thief, a cunning fowler, a medical man, an enemy, a friend and one who is of bad habits these seven should not be cited as witnesses.

An Agnihotra ceremony performed out of vanity, silence, study out of vanity and pride based upon haughtiness, these four though not fearful of themselves, become fearful when performed unduly.

An incendiary, one who imprisons other persons, a pander, a wine-seller, a manufacturer of arrows, an astrologer, one who injuries friends, one who violates other's wives, one who causes miscarriage, one who violates the wife of his elders and superiors, a twice-born who drinks wine, one who uses excessively harsh words, one who opens up old hostilities, an atheist, one who speaks ill of the Vedas, one addicted to taking bribes, one whose holy thread ceremony has not been performed even through the time has come, one who secretly poisons cattle and one who injures a person who says “protect me”-all these are on the same level with those who slay Brahmanas.

Gold is known by fire, one of good birth by his behaviour, an honest man by his conduct, a hero in times of panic, a patient man during the time of poverty and friends and enemies during the seasons of difficulties and dangers.

Old age destroys beauty; patience hope; death, life envy, virtue; passion, prosperity; association with the vulgar good manners; lust, modesty; and vanity, everything.

Prosperity has for its source good deeds; it increases owing to activity and takes root owing to skill and continues its existence owing to self-control.

Eight qualities glorify a man, viz., wisdom, good birth, self-restraint, learning, strength, littleness of speech, gift to the best of his power and gratitude.

But, O dear, one thing alone can make all these great qualities come together. When a king honours a man, all the qualities shed luster on him.

These eight, O king, in this world of human beings are considered as the marks of heaven. Of these, four are the attributes of the good; and the honest men follow the other four.

Sacrificial ceremonies, gifts, study and devotion, these tour are followed by the good. Self-control, truth, kindness and humanity, these four are also the attributes of the good.

Sacrificial ceremonies, study, gift, devotion, truth, forgiveness, mercy and contentment, these are the eight ways to virtue, according to the Smriti.

The first four of these may be followed from motives of vanity; but the last four do not exist in those that are not great.

That one is not an assembly where there are no old men. Those are not old men who do not speak of virtue. That is not virtue where truth does not exist; and that is not truth where deceit pervades.

Truth, beauty, learning, knowledge, good birth, good manners, strength, wealth, heroism and ability to talk on diverse topics, these ten have their origin in heaven.

A man, who is notoriously sinful by doing sinful acts, gets evil fruits; and one, who is reputed to be virtuous by doing virtuous acts, gains great happiness.

There should a man firmly resolve not to do sinful acts. The sinful acts being committed again and again destroy wisdom.

The man who has lost his wisdom constantly commits sin. The virtuous acts being done again and again increase wisdom.

An old man and wise always does virtuous acts. By doing virtuous acts he gains a good reputation and goes to a holy place (hereafter). Therefore should a man intently practice virtue.

A man that is envious, one that gravely injures another, one who is cruel, one who is always making enemies of others and one who is deceitful by committing sins, soon meets with grave difficulties.

He that is not envious and he who is wise by always doing graceful acts, never meets with any grave difficulties; and shines with luster everywhere.

He that assimilates the wisdom of the wise is himself wise; and he who is wise by doing acts, both virtuous and conducive to worldly benefits, succeeds in gaining happiness.

That act should be done by one during the day, which will enable him to live in comfort during the night; and that should be done in eight months which will enable one to live in comfort throughout the year.

That act should be done during the early years of life, which will enable one to live in comfort during the old age. That act should be done in this life which will enable one to live in happiness after death.

People speak well of that food which has been digested. They speak well of the wife whose youth has passed away and of that hero who has come off victorious in the battle and of that ascetic who has gone over to the other side (of life).

The hole, that one seeks to stop by wealth acquired by foul means, remains uncovered; and others come into existence in other places.

The preceptor is the controller of those who have their souls under restraint; the king is the controller of those who have bad souls; and Yama, the son of Vivasvata, is the controller of those who sin in secret.

The greatness of Rishis, of rivers, of the banks of rivers and of the noble-minded cannot be conceived, as also the wickedness of a woman.

One attached to the worship of the twice- born, one' that makes gifts, one who behaves generously towards his cousins and the Kshatriya of good manners, rules the earth forever.

These three, viz., the brave, the wise and these who know how to protect others, plucks flowers of gold from the earth.

Acts performed by means of the intellect are the best; those performed by the arms come next; O Bharata, those by the things are bad; while those performed by carrying loads are the worst.

Having entrusted your kingdom to Duryodhana, Shakuni and the fool Dushasana and Karna, how can you hope for prosperity?

The Pandavas who are possessed of every virtue, O best among the race of Bharata, depend on you as their father. Do you also depends upon them as your sons.

Vaishampayana said:
In this connection is quoted the old story of the conversation between the son of Atri and Saddhyas as heard by us.

While the great Rishi of rigid vows was wandering as a mendicant, the deities called Saddhyas, in days of old, asked him of great wisdom.

The Saddhyas said:
We are deities called Saddhyas. O great Rishi, seeing you, we are unable to guess who you are; but it seems to us that you are possessed of self-control and thorough acquaintance with the holy books. It is, therefore, most proper that you should discourse to us in the magnanimous words full of wisdom.

The mendicant Rishi said:
O immortals, it has been heard by me that tranquility, self-control and the observance of true religion practiced until all the knots of one's heart be loosened bring for the agreeable and disagreeable to the level of one's own self.

The man who is reviling should not be reviled; for, the pain that is felt by him who endures (the reviling) patiently consumes the reviler and draws away and assimilates the effect of his good deeds.

Do not revile others, nor insult them. Do not quarrel with friends, nor associate with the vulgar. Do not be vain, nor of bad manners; and avoid words that are harsh and those that proceed from passion.

Harsh words burn the very vitals, bones, heart and the life of men. Therefore he that has virtue for his refuse should always avoid harsh and angry words.

The luckless man who pierce the hearts of others by thorns of harsh words touching their vitals bears on his face the misery and death of all men.

A wise men pierced by sharp arrows of words from another and blazing like the fire or the sun should, though wounded and burning with extreme pain, bear all with patience, remembering that the effects of the slanderer's good deeds become his own.

According as a man serves a saint or as he is wicked or virtuous or a thief, so he becomes endued with the habits of his associates; even as a cloth comes to be of the same colour with the die in which it is soaked.

The gods court the company of one who when reviled does not return nori induces others to return and who when struck does not strike in return or make others strike and who does not wish to injure his assailant.

Not to speak at all is better than speaking. Secondly, if you have to speak, tell the truth. Thirdly, if you have to speak the truth, speak what is agreeable; and fourthly, if you have to speak what is agreeable, speak what is conducive to morality.

A man becomes like him with whom he associates or him whom he serves or him like whom he seeks to be.

Those things one keeps himself away from; then he is freed from everything; and the slightest misery vanishes away.

(Such a man) does vanquish others nor is vanquished by them; he never appears as other's enemy, nor their assailant; his mind remains calm at praise or blame; and he is unmoved by praise or blame.

He desires prosperity for all and does not set his heart on their adversity. He is truthful, mind and can keep himself under control. And also he is the best of men.

He who does not seek to solace another by telling untruth and who having promised performs and who knows the weakness of others, is a man of the middling type.

Hard to get under control, unable to wear a soft look, owing to rage, when wounded by arms, ungrateful and incapable of being anybody's friend-these are the signs of an inferior man is this world.

He, who does not appreciates benefits coming from others and who drives away all his friends, is an inferior man.

He who desires prosperity for himself should serve good men and, on suitable occasions, men of the middling type; but he should never serve people of the inferior type.

An unrighteous man obtains wealth by force, by incessant efforts, by intelligence and by prowess; but he does not win fame, properly so called, nor the wealth (virtues) of those born in high families.

Dhritarashtra said:
The gods prefer those born of high families; and so also those who equally recognise virtue and worldly good and those that are deeply learned. I ask you, O Vidura, this question, "Who are those born in high families?”

Vidura said:
Devotion, self-control, knowledge in the Vedas, sacrificial ceremonies, marriages in proper form and incessant gift of food, the families, in which these seven practices exist in proper forms, are consider to be high.

Those, who do not deviate from the right path, whose forefathers are never pained (at their wrong doings), who practice virtue with cheerfulness of heart, who desire the increase of pure fame of their families, who avoid untruths, come from high families.

By the non-performance of sacrifices and by the performance of impure marriages, by the leaving off of the study of the Vedas, high families become degenerated, as also by insults to the Brahmanas.

By destruction of the wealth of the celestials, stealing the wealth of Brahmana and by the transgression of conduct of them, persons belonging to the high family comes into a low category.

By speaking ill of the Brahmanas and by insulting them, O Bharata, the high families become degenerated, as also by the misappropriation of what has been entrusted to them.

Families, even possessing cows, members and wealth, are not reckoned among families, who are of bad manners.

Families, that are not of bad manners, though possessing but little wealth, are reckoned among families; and they win great fame.

Good manners should be preserved with care for wealth comes and it goes. Those who are week in wealth, are not poor; but those who are weak in good manners are considered to be so.

Families well possessed of knowledge, horses and other animals and agricultural produce are not worth regarding, if they are wanting in good manners.

Let none in our family be a creator of enemies; let none be a minister to the king; none, a thief stealing other's property; none, an enemy of his well-wisher; none, deceitful; none be addicted to falsehood; and none eat before making offerings to his ancestors, gods or guests.

None in our family who kills the Brahmanas, none in our family who injures the Brahmanas and none in our family who impedes agriculture, should associate with us.

A straw seat, room to sit in, water and sweet words, these are never wanting in the house of the good.

These things, O king, the wise and virtuous men attached to the performance of pious acts ever keep ready for offering with reverence to their guests.

As the Syandana tree, though thin, O king, can still bear weights which other large trees cannot; so persons of high families can bear the load of mental anxiety, which others cannot.

He whose anger inspires fear or he who must be waited upon with fear is not a friend; but the friend whom one can trust as a father is a true friend. Other kinds of friendship are merely contracted in name.

That friend who, though not related in any way, yet acts as a friend; and he is a true friend, a refuge and a protector.

The making of friends by that man is not certain, who is of an unsteady mind or who does not serve old men or who is not constant in his opinions or who is of a frickle disposition.

Prosperity forsakes those who are of unsteady minds, those who have no souls and those who are under the control of their senses; even as the swan forsakes the dried up lakes.

To be angry all on a sudden and to be generous without cause are the signs of unrighteous men like clouds that are inconstant.

The dead bodies of those, who, served and benefited by friends, show them ingratitude, are eaten up with disgust even by the birds of prey.

Poor or rich, one should serve his friends. Unasked to do some service, a friend cannot make know the sincerity or insincerity of his heart.

Sorrow destroys beauty. Sorrow destroys strength. Sorrow destroys knowledge; and sorrow brings on disease.

Though one's object is not gained, yet the body is consumed by grief, which makes one's enemies glad; therefore do not give way to grief.

A man again and again both dies and is born; a man again and again withers and grows; a man again and again asks and is asked; and a man again and again laments and is lamented for .

Happiness and misery, prosperity and adversity, gain and loss, death and life come to all by turn; therefore he that is wise should not be glad nor sorry.

The six senses are not constant. The understanding flows out in proportion to their strength, even as water flows out of a full pot through its holes.

Dhritarashtra said:
The king (Yudhishthira), who resembles the fame of fire and who has been played false by me, will put an end to the life of my wicked sons in battle.

Everything seems to be a source of anxiety. Hence my mind is constantly filled with anxiety. O you of great intelligence, speak to me what is calculated to remove my anxiety.

Vidura said:
In nothing but knowledge and devotion, in nothing but the control of senses, in nothing else but the perfect abandonment of avarice, do I see your good.

Knowledge removes fear and greatness is attained by devotion; and by serving one's elders and by application both knowledge and happiness are secured.

Those, desirous of attaining salvation without securing the merit obtainable by gifts and by the study of the Vedas, roam in this world liberated from anger and jealousy.

At the end of a good course of study or at the end of a battle well fought or at the end of asceticism well performed, does happiness increase.

Those who are not in good terms with their blood relations get no sleep, through lying on beds well prepared; nor do they, O king, obtain pleasure from women or from the laudatory songs of professional eulogists.

Those who are not in good terms with their blood relations cannot practice virtue; nor can they enjoy happiness in this world; nor they can win fame; nor do they derive pleasure from peace.

They are not pleased with what is spoken for their benefit; they cannot get hat they do not possess; nor they can retain what they have. O chief among men, there is no other end of those that are not in good terms with their blood relations save destruction.

Milk is possible in cows, devotion is possible in the Brahmanas; unsteadiness is possible among women; and cause of fear may be expected from blood relations.

Several thin threads of the same length collected together can bear the weight of the shuttle-cock constantly passing over them casily owing to their numerical strength.

Separated pieces of burning wood produce only smoke; but united they blaze. The same is the case, O Dhritarashtra, with blood relations.

Those who are harsh towards the Brahmanas, women, blood relations and cows fall, O Dhritarashtra, like ripe fruits from their stalks.

A large tree standing by itself, through strong and firm, can in a moment be brought down with its truck by a strong wind.

But those trees that grow close together firmly can bear the force of stronger winds owing to their mutual support.

In the same way people consider a man, who is alone though endowed with many virtues, capable of being vanquished, like a tree standing alone by the wind.

Owing to mutual assistance and mutual support, blood relations grow like lotus stalks in a lake.

The Brahmanas, cows, blood relations, infants and women must not be killed, as also those whose food we have eaten and who have come under our protection.

In a man no quality develop, O king, without wealth; but you can gain your object owing to immunity from disease. Those that are suffering from disease are like the dead.

Anger is a drink which the unrighteous cannot swallow. It brings on pain in the end, which is bitter, pungent and hot. It ought to be swallowed up by the good. You, great king, swallow it and be pacified.

They that are affected with disease do not appreciate enjoyments; not do they gain any pleasure from wealth. Those that are affected with disease and so filled with sorrow do not know what enjoyment, proceeding from wealth, is.

I told you before, O king, when I saw Draupadi won at dice - 'Stop, Duryodhana: for they that are wise avoid excess at play.' You did not act accordingly.

That is not strength which is opposed to softness. That policy should be pursued which is fraught with virtue. The policy having crookedness at its basis is soon destroyed; but the prosperity derived from a policy, at once strong and soft, descend to one's sons and grandsons.

Let the sons of Dhritarashtra, therefore, make friends of the sons of Pandu; and let the sons of Pandu make friends with your sons; let the Kurus and Pandus live having the same friends and foes, O king, being happy and prosperous.

You are now the refuge of the sons of Kuru. The race of Kuru, O Ajmida, is dependent on you. O dear, preserve your fame and protect the sons of Pritha who are mere boys and who are affected with the troubles of exile.

O descendant of Kuru, make peace with the sons of Pandu; let not your enemies pry into your internal relations; they are all attached to truth. O god among men, O king among men, make Duryodhana renounce his ways.

Vidura said:
O chief among kings, Manu, the descendant of the self-create. Being, has spoken of the following seventeen kinds of men as those who strike the air with fists, O son of Vichitravirya; (or as) those who seek to bend the bow of Indra, composed of vapour and to touch the rays of the sun, which cannot be touched.

(The seventeen kinds of men are), he who seeks to control one incapable of being brought under control; he who is satisfied with trifling gains; he who serves his enemies; he who controls women; he who asks favours that ought not to be asked; he who boasts, having done very little good; he who, well born, does improper acts; he who through week is always struggling with one who is powerful; he who talks to one listening with disgust; he who desires what ought not to be desired, O chief among men; he who being a father-in-law cracks jokes with his daughter-in-law; he whose fears being dispelled by his daughter-in- law desires to be respected; he who sows his own seeds in the ground of another; and he who speaks very ill of his wife; he who having obtained a favour from another says he does nor remember it; he who having promised something makes empty boats when asked to perform it; he who seeks to prove the honesty of a dishonest person, the servitors of Yoma drag these down to hell, with noose in hand.

It is a good policy to behave towards one in the same way he behaves towards another. One who behaves deceitfully should be served deceitfully; and one who behaves honestly should be served with honesty.

Old age destroys beauty; patience, hope; death, life; the practice of virtue, worldly pleasures; desire, shame; good behaviors, companionship with the wicked; anger, prosperity; and pride, everything.

Dhritarashtra said:
In all the Vedas, man is said to have a life of one hundred years. For what reason then do not all men attain to that age?

Vidura said:
Too much pride, too much of speaking, the reverse of restraint, O king and anger, quarrel with relations and enmity with friends, these six are like swords that cut off the period of life given to men. These kill men and not death. Good betide they sons (after renouncing these).

He who commits adultery with those who place trust in him and who does the same with the wife of his elder, that twice-born who becomes the husband of a Shudra woman, who is given to drinking, O Bharata, who commands the twice-born or takes away their livings, who becomes their master and who kills him who demands his protection, these are like those who kill the Brahmanas. After coming in contract with one of these, expiation should be performed, which the Shrutis declare.

The wise man, who is skillful in speech, knows the code of morality. He eats last (i.e. after having made due offerings to the gods and Pitris). He is not envious; he does not injure others; he is skillful, grateful, truthful and humble. He attains heaven.

Persons speaking agreeably can readily be met with, O king; but not so the man who speaks disagreeably.

He, who having an eye on virtue and disregarding what is a agreeable or disagreeable but beneficial, is a real help to his king.

A man should be sacrificed for the sake of a family; a family should be sacrificed for the sake of a village; a village for a kingdom; and the whole world for the soul.

To ward off difficulties one should possess wealth; by wealth one should protect his wife; and one's own self should ever be protected by wife and wealth.

Gambling, from the early ages has been seen to be the cause of enmity among men; therefore it should not be resorted to even in jests by the wise.

It was said by me at the time of the play, O king, that this was not proper; but, O son of Pratipa, this speech was disagreeable to you even as medicine to a sick man, O son of Vichitravirya.

By the help of these sons of Dhritarashtra who are like crows you desire to subdue the Pandavas who are as peacocks with variegated you plumage. Forsaking the lions you are protecting the jackals. When the time comes, you will repent for it.

That master, O sire, who does not often get angry with his servants, that are devoted to him and bent on furthering his in crests, commands confidence from his servants, who do not forsake him in times of danger.

Seek not to become the possessor of another's kingdom or wealth by stopping the pay of your servants. Even the affectionate ministers, defrauded and deprived of their enjoyments, turn against their master and leave him.

Having first reflected on what things are to be done and fixing allowances to spit income and expenditure, one should make suitable alliances, Alliances accomplish what is most difficult.

He, who after knowing the intentions of his lord, does all acts with promptitude and who though honorable and devoted to his master says what is conducive to his interests and knows his own strength, is to be regarded as his (the lord's) own self.

The servant, who ordered pays no attention to the order and who enjoined uses arguments against the order through pride of wisdom and who speaks ill of his master, should be got rid of quickly.

Wanting in pride, able, quick in doing things, kind, strong, incorruptible, free from disease and pleasant of speech - one with these eight qualities should, it is said, be sent as a messenger.

A man should not, out of confidence, go to the house of an untrustworthy person in the evening. He should not hide himself in the yard of another's house at night, nor desire a woman sued by a king.

One should not go against the opinions of him who keeps low company and who seeks counsel from all he comes in contract with; nor should, one say “I do not believe you;” but he should dismiss him on some presence.

A king who has too much of the sense of delicacy, a woman of loose character, the servant of a king, a son, a brother, a widow with a child, one who is employed in the army to get a living and one who has suffered loss of wealth-these should avoid transactions of lending and borrowing.

Eight qualities make a man shine viz., wisdom, high birth, learning self-control, prowess, littleness of speech, charity to the best of his power and gratitude.

These eight great qualities, O sire, have their source in one only when a king favours him; that incident brings on and keeps together all these qualities.

Those who bathe get these eight qualities, viz., strength, beauty, voice, ability to prenounce all the letters correctly, delicacy of touch, fineness of scent, purity, prosperity, delicacy of limbs and beautiful women.

The following six qualities adorn him who eats moderately, viz., immunity from disease long life, strength, happiness, the possession of children who are healthy and freedom from accusation of gluttony.

One who does improper acts, one who eats excessively, one who is hated by men, one who is very deceitful, one who is cruel, one who does not know the suitability of time and place, one who dresses indecently - these six should not be allowed a shelter in one's house.

A miser, one who speaks with malice, one who is not learned, one inhabiting the woods, one who is cunning, one who does not respect another that is generally respected, one who is cruel, one who has the habit of making enemy of others, one who is ungrateful-these should not be asked for favours even by a man in distress.

One who always acts against his interests, one who always makes blunders, one who always speaks falsehood, one not firm in his devotion, one wanting in affection and one who thinks himself able to perform all tasks- these six worst classes of men should never be served.

(The gaining of) an object depends on (the nature of) the objects (sought to be gained by them). These two depend on each other; and success cannot be gained in the absence of either.

After begetting sons and making them independent by providing for them and after giving away all the unmarried daughters to suitable bridegrooms, one should dwell in the wood like a Muni.

What conduces to the good of all creatures and is the cause to happiness to one's self should be done for the sake of God. This is the root of success of all purposes of man.

Intelligence, energy, prowess, strength, promptitude and perseverance, why should one having these fear for a living?

Look at the disasters following a quarrel with the Pandavas, which would make the gods with Shakra sad. These are enmity with those who are like your sons, a life of continual anxiety, the destruction of fame (of the family) and joy to the enemies.

O you equal to Indra, the wrath of Bhima and of yourself and of Drona and of king Yudhishthira will consume this world like a big comet falling on the earth obliquely.

Your hundred sons and Karna and the five Pandavas can rule the whole world bounded by the seas.

The sons of Dhritarashtra, O king, constitute the forest and in my opinion the Pandavas are the tigers. Do not cut down that forest with the tigers and do not let the tigers be driven away from the forest and be killed.

There cannot be a forest without tigers; and there cannot five tigers without a forest. The forest is protected by the tigers; and the tigers are protected by the forest.

Evil-minded persons do not seek to know the good qualities of men; so much so they desire to know their defects.

One who desires the complete accomplishment of his objects should practice virtue from the beginning the gaining of an object is impossible without virtue as the obtaining of nectar is impossible except from heaven.

All this, whether natural or artificial, is known by him whose soul has been separated from evils and fixed on good things.

He, who pursues virtue, worldly good and desire at suitable periods, gets a combination of virtue, worldly good and desire both here and elsewhere.

He who restrains the force arising from anger and joy is, O king, the winner of prosperity; and he who does not lose his sense in calamities also attains prosperity.

Men have always five sorts of strength, listen to me, O king. What is called strength of arms is said to be the worst.

The attainment of ministers, good betide you, is said to be the second sort of strength. The wise have declared that the obtainment of wealth is the third sort of strength.

What strength is acquired from one's father and grandfather, the strength of birth, the holy books declare, is the fourth sort of strength.

That by which all these are collected, O Bharata, the strength which is superior to all sorts of strength, is said to be the strength of intellect.

After provoking the hostility of a man who is capable of doing great injury to another, one should not console himself by saying "I am at a distance."

Women, kings, serpents, one's own lord, enemies, enjoyments and period of life, for what wise man it is proper to put any reliance on these?

For one who is hit by the arrow of wisdom, neither the physicians nor medicines are of any effect. Again for such a person, the mantras of the Homa, the auspicious ceremonies, the hymns of the Atharva Veda and the antidotes of poison are of no use.

A serpent, the fire, a lion and a cousin, O Bharata, are not to be disregarded by a man. All of them are really possessed of great power.

The energy of fire is great in this world. It lurks and hides itself in the wood and yet does not consume the wood, till it is put ablaze by others.

That thing (fire) when produced by friction of different pieces of wood burns by its excessive energy those woods and the forest along with other things.

In the same way, those born in high families have energy like that of fire. Of a forgiving nature, they betray no symptoms of wrath and remain still like fire in the woods.

You, with your sons, have the property of creepers; while, in my opinion, the sons of Pandu are like the Shala trees. But creepers do not grow without the support of a large tree.

O king, your son is a forest, O son of Ambika, O sire, know that the Pandavas are the trees in that forest. Deserted by the lions, the forest will be destroyed; and the lions also will be destroyed without the forest.

Vidura said:
The heart of a young man soars high, when an old man comes (to his house). He gets it back after rising up and according him a suitable welcome.

A wise man should give good guest a seat, bring water and have his feet washed off. And he should ask him about his welfare and speak of his own matters; then again, he should offer him food after consideration (as to what food is best suitable.)

He, whose water, honey, curds and kine, one versed in the Mantras (Brahmana) does not accept either owing to fear (on the part of the Brahmana) or to unwillingness and miserliness (on the part of the host), lives in vain; which the wise have declared.

A physician, a manufacturer of arrows, who has given up the vow of Brahmacharya before the proper time, a thief, a crooked-minded man, a drunkard Brahmana, one who kills the child in the womb, one who lives by serving in the army and a seller of holy books are exceedingly dear as guests, through they may be unworthy of the offer of water.

Salt, cooked-food, curds, milk, honey, oil, clarified butter, sesame, flesh, fruits and roots, herbs and vegetables, red cloths, all sorts of perfumery and molasses must not be sold (by a Brahmana).

He who does not yield to wrath, who values equally a piece of earth with stone or gold, who is not touched by grief who is indifferent to friendship or enmity, who cares not for praise or blame and who avoids what is agreeable and disagreeable like one who has renounced the world, is a Bhikshuka.

The ascetic, who lives on rice growing wild and roots and vegetables, who has his soul under control, who is ever careful if his fire (that it may not be extinguished), who living in the forest is not indifferent to his guests, is considered to be holy and the foremost of his brotherhood.

After doing harm to an intelligent man, one should not console himself by saying that he is at a distance. The intelligent man who has been injured has long arms to return the injury.

One must not trust another who should not be trusted, nor put too much trust on one worthy of trust. The calamity born of such trust cuts down even the very roots.

One should live without showing envy, protect his wife, divide everything property and suitably, be of sweet speech and be mild and sweet in his address to his wife and yet be not her slave.

Worthy of worship, highly blessed, virtuous, forming the light of their homes-such are the wives, who are the visible embodiments of household felicity. It is therefore, they should be specially protected.

The supervision of the inner apartments should be entrusted to one's father, ( that of) the kitchen should be entrusted to his mother, (that of) the cows should be entrusted to some body considered equal to himself; but the supervision of agriculture should be attended to by himself.

The guests who carry on commerce should be waited on by servants; but the quests of the twice-born caste by one's sons. Out of water has arisen fore; and out of Brahma, the Kshatriya; and out of stone, iron.

The force of these extend to everything; but it is neutralized of what it is born. Those good people who are born in high families have always a spirit similar to fire.

Those born is high families are endued with a forgiving nature; and stay like fire in the wood without showing any outward symptoms. The king, whose intentions cannot be known by outsiders and even by his own officers and who has his eyes everywhere, enjoys long prosperity. One should not speak of what he wants to do, nor show what he has already done.

Let not the intention, to do acts to be done either for virtue, worldly good or gratifying desires, be made known to others. Having ascended the top of a mountain or the roof of a palace.

Or proceeding to a forest shorn of grass, one should think of his purposes. One who is not a friend, O Bharata, should not be made aware of important secrets.

Nor a friend who is not learned, nor a learned friend who has not his mind under control. a king should not appoint any body his own counselor without a trial.

On the minister depend the desire for wealth (of the king) and the carrying out of his intentions. He, whose followers know all acts only after they are done or acts done for the sake of virtue, worldly good or gratification of desire, is the chief among kings, O king. The success of that king, whose intentions are not known is undoubted.

He who does uncommendable acts out of ignorance loses even his life, owing to the unexpected consequences of his acts.

The doing of acts that are commendable leads to happiness; the omission to do these acts causes injury afterwards, which is my opinion.

As a Brahmana, without studying the Vedas, is unfit to officiate at a Shradha, so one who has not heard of the six means (for protecting a kingdom) is not fit to hear of the purposes (of a king).

One, who knows about the increase, decrease and surplus of revenue in the kingdom, who knows the six means and himself, one whose conduct is never spoken ill of, has the world under his subjection.

He whose wrath and joy are unfailing (to produce some results), who himself superiors over what is to be done, who has his treasury under his own control, has the world under his subjection.

The lord of the earth should be satisfied with the name he earns and the umbrella (held over his head as a sign of royalty) and should divided the wealth among his servants and not be the sole possessor of everything.

A Brahmana knows a Brahmana in the same way as the nusband knows the wife. A king knows his minister and a monarch knows a monarch.

An enemy who deserves death should not be set liberty when under control. When one is weak, an enemy should be flattered though deserving of death; but he should be killed on the acquirement of strength. When not killed, dangers arise from him soon.

The resentment against the gods, the king, the Brahmanas should ever be suppressed with an effort; as also that against old men, children and helpless person.

A wise man should avoid unprofitable quarrels, to which fools alone are parties. By this one gains fame in this world and avoids misery.

Him whose favour is without consequence and whose wrath does no harm the people do not desire to have for a lord; even as women do not want to have an impotent man to be their husband.

Intelligence is not for the acquirement of wealth; and laziness is not the cause of adversity. The wise man knows the history of the different conditions of man; but others do not.

Fools have ever made light of those who are learned, old in age, old in intelligence, superior in wealth in wealth and in birth, O Bharata.

Misery soon comes on him who leads a vicious life, who is wanting in wisdom, who is envious and sinful and who is wicked in speech and given to anger.

Absence of deceitfulness, gift, observance of the respect due to others, subjugate all creature, so does well conducted speech.

He, who has no deceit in him, who is skillful, grateful, intelligent and simple minded, gets friends even if his treasury has been drained off.

Wisdom, calmness of mind, self-control, holiness, the reverse of harshness in speech and the intention never to injure one's friends, these seven are to prosperity, even as fuel to the fire.

Who does not give to others their dues, who is of a vicious soul and ungrateful and who has no sense of shame-such a wretch should, O king, be avoided in this world.

He cannot sleep at night in peace, like one having a serpent in the room; who, being a guilty person himself, provokes other people against one who is innocent.

Persons, who when tainted with a vice are capable to injuring others by depriving them of their possessions and removing the means of their livelihood, should ever be propitiated like the gods with promptitude.

Those objects which depend for their obtainment on women, men whose mind has been distracted, men who have fallen from their original state of purity and those that depend on the vicious, are all doubtful of fulfillment.

Where a woman or where a child or where a wicked man is the guide, there, O king, persons (who make them guides) are as helpless as a stone in a river, which sinks.

Those that are capable of grasping the general principle of things, through they may be ignorant of details, are learned men. This is my opinion, O Bharata; for details are small matters.

The man, whom deceitful persons praise, whom spies praise and whom immoral women praise, does not live (long).

Having abandoned those mighty bowmen, the Pandavas of unlimited prowess, you have, O Bharata, entrusted a great lordship on Duryodhana.

You shall soon see him fallen from that lordship, even as foolish Vali, who was proud of his power fallen from the three worlds.

Dhritarashtra said:
Man is not the creator of his happiness or misery like a wooden doll moved by a thread. He has been made subject to the Fates by Providence. Therefore speak on; I am patiently hearing you.

Vidura said:
Even Brihaspati by speaking when suitable time has not come gets a charge of ignorance and insult, O Bharata.

By gift (a man) becomes agreeable; another by sweet speech; a third by the strength of incantations and drugs; but he that is (naturally) agreeable is (always) agreeable.

He that is despised is not honest, nor intelligent, nor wise (to the man who despises him). To him that is beloved are attributed all good acts and to him that is despised all bad ones.

I told you, as soon as he was born. O king, abandon this one son, Duryodhana. By his abandonment (you will see) the proper development of your hundred sons; and by not abandoning him, there will be the destruction of your hundred sons.

That gain should not be highly thought of, which brings on a little loss; and that loss should be considered a great one, which brings on a little gain.

That, O great king, is not loss which brings on gain; but that should be regarded as loss which being gained causes much loss.

Some become eminent thought their good qualities; others through their wealth. Avoid, O Dhritarashtra, those who are superior in wealth, but devoid of good qualities.

Dhritarashtra said:
All that you say is agreed on by the wise and is calculated to do good to me; but I cannot abandon my son. Victory comes where there is righteousness.

Vidura said:
He that is exceedingly good and is endued with humility does not neglect even the slightest suffering of any creature (without an attempt at alleviating them).

Those that are ever engaged in speaking ill of others ever engage themselves in quarrels which give pain to others with great care.

Those whose very sight is vicious and association with whom is attended with great fear-there is great harm in giving them wealth and also there is great fear in accepting wealth from them.

Those whose habit is to cause disagreements, those who are covetous, shameless and vicious are well known as unrighteous. The association with them should be avoided.

Those men who are endued with similar other great vices should be avoided. In the absence of (the cause of) friendship, the good feeling towards the low is destroyed.

As also the results of connection and the happiness derived from it. They (the low- minded) then try to speak ill (of their late friend) and injure him.

Even when slightly injured, they out of the want of self-control get no peace of mind. Companionship of one's self with such low- minded and heartless individuals should not be effected.

A wise man examining carefully by his intelligence avoids from a distance (such persons). He who assists the poor and helpless cousins obtains an increase of children and animals and unending prosperity. Cousins should be assisted by those who desire their own happiness.

Therefore do you that, O chief among kings, which will effect an increase of your family; by doing good to your relatives, O monarch, you will meet with prosperity.

Cousins, though devoid of good qualities, should be protected, O foremost of the Bharata race. Should they not be protected, who are endued with good qualities and desirous of your favours?

Do you favour the heroic Pandavas, O Lord the universe. Give them some few villages for their living, O Lord.

By doing this, you will obtain fame in this world, O ruler of men. O sire, your sons should be controlled by you who are old.

What I speak is your good; know me to be your well-wisher; a man who desires happiness should not quarrel with the cousins. Happiness should be injured along with one's cousins, O best of the Bharata race.

To eat together, to talk together and to love one another-these are what should be done among cousins and quarrels never.

In this world cousins come to the rescue and cousin sink (cousins); those who lead virtuous lives are rescued and those that lead vicious lives sink.

O chief among kings, you act like one leading virtuous life, towards the Pandavas. O you giver of honours, surrounded by them you will be unconquerable by your enemies.

If having come face to face with a cousin who is prosperous, one shrinks like a deer in the presence of a man armed with arrows; then cousin gets transferred on his own shoulders the sins of his less prosperous cousin.

Afterwards, O chief among men, you will have repentance at hearing of the death of the Pandavas or of your sons. Think of this.

That act which is sure to be repented for when a man enters the Vale of Death should never be done from the very beginning in this life.

It is not true that any other man except Bhargava has done a sinful act but a conception of the probable effects of an action is present in the mind of every intelligent person.

If this wrong has been done towards them by Duryodhana in the first instance, it is your duty, being the foremost of his race, to undo it.

You having reinstated them in their position, will be freed from all your sins in this world and, O chief among men, you will be worshipped by all intelligent men.

He, who engages in acts after thinking of their effects as prophesied by wise men for the good of mankind, ever remains famous.

The lessons taught even by skillful men is not perfect; for the moral sought to be conveyed by them is not understood and if understood, is not carried into practice.

That wise man, who dose not do acts which result in sin, grows (in prosperity); but the man of slow intelligence who continues in his sinful course commenced before,

Falls into a deep mire which he cannot cross. A wise man should have an eye on the following six means of secrets being divulged.

He who desires wealth and children should ever keep himself away from these - vanity, dream, knowledge that spies have been set on, one's demeanor which depends on his thoughts, excessive trust on wicked ministers and incompetent ambassadors. He who being fully aware of these six door (through which secrets ooze out ). O king, keeps them always closed and engages in the attainment of the three kinds of objects (virtue, worldly good and desire), triumph over his enemies. Without a knowledge of the holy books and without proper reverence to old people.

Virtue and profit cannot be known even by one equal (intelligent) to Brihaspati; A thing is lost when it falls into the ocean. So an advice is lost when it is not listened.

The holy books are lost on those who have no souls of their own (have no control over them); and an offering of clarified butter is lost when poured on what is not fire (i.e. when the fire has been extinguished and ashes only remain). Having examined by his intelligence and searched by his understanding.

And having heard the opinions of other men seen and known the life of the men, a wise man forms friendship with wise men. Humility removes bad repute and prowess puts an end to adversity.

Forgiveness ever destroys anger; good behaviour neutralises the effects of evil omens in the appearance of a man. By means of one's dress, sphere of action, house, behaviour,

Should a man's lineage be jaded about, O king and also by his food and dress. There is no struggling with a desire when it come on.

Even in men who have attained salvation not to speak of those who are slaves to their desires. One who worships the wise is learned, virtuous and of a mild look.

And has friends, is one, who of agreeable speech, has good heart, should me protected. He, who whether comes of a high or a low family, dose not transgress the houour due to others.

Who leans to virtue, who is graced with humility, who has a sense of modesty, is better than a hundred men coming of high families. When the heart of one agrees with that of another, then the secret pursuits of the former are the same as those of the latter.

And the learning of the former is the same as that of the latter, the friendship between the two person never wears out. One who has a wicked soul, one whose understanding has not been cultivated.

Should be shunned by an intelligent man like a well covered over with grass growing over it; friendship with them dose not last. With those that are proud, ignorant, fierce and rash.

Wise men should never contract friendship, nor with them who have fallen from the path of virtue. The man who is grateful, virtuous, the reverse of mean, has firm devotion.

And has his senses under control and attaches himself to what ought to be attached to should be desired for a friend. The renouncement of the objects of the senses is worse than death difficult of practices.

On the other hand, leaving them to be too much exercised would ruin the gods even; humility, kindness to all creatures, forgiveness and patience.

Conduce to life, the wise men have said; as also a constant respect for friends. He who desires again to accomplish, by virtuous means, an object that has once been frustrated,

And is in his right senses, the determination of that man is firm. The man who knows what remedy ought to be applied in future, who has a firm determination on present matters.

And who knows (in beginning) how acts done in the past would end accomplishes all his objects. That which a man follows in deed, thought or speech.

Draws him away to itself; therefore a virtuous policy should be followed. Efforts for the attainment of one's holy objects, knowledge of the holy books, simple-mindedness.

These bring on prosperity; so do constant meetings with the good. Perseverance is the root the of prosperity and of gain and of happiness.

That man who pursues his object with perseverance and who is not annoyed at the long time a think takes to accomplish, that man is really great and gets unending happiness. It is my opinion that there is no better means of bringing in prosperity.

Than for really strong man to exercise forgiveness at all times and at all places. The weak should forgive every body and the strong should forgive for the sake of virtue. He to whom the attainment and the non-attainment of an object is the same is ever forgiving.

That happiness which when pursued dose not injure the virtue or the worldly profit of a man should be enjoyed one so may desire but he should not act like a fool (by giving himself up entirely to enjoyment).

In those that are overpowered by grief, in those that are too much attached to anything, in those that deny the existence of God and in those that are lazy, prosperity dose not reside, nor in those who have no control over their souls and who are devoid of all enthusiasm.

Persons of bad intelligence oppress people endued with humility and modesty by reason of that humility, thinking them to be weak.

To those who are honest in the extreme, who give away in large measures, who are too heroic, who are of too firm determination and who are vain of their wisdom, prosperity never comes out of fear.

Nor (dose prosperity reside) in persons endued with every virtue nor in those having none; she (prosperity) dose not desire a strong combination of good qualities. Prosperity resides in some one (without any fixed rule) like a mad cow.

The result of (the study of) the Vedas is the performance of the Home; the result of a knowledge of the holy books is good manners and good conduct. The fruits of a woman are the pleasures of co-habitation and offspring; and the consequences of wealth are the pleasure of gift and enjoyment.

He who performs ceremonies for his good in the other world with wealth got by foul means. Dose not get the usual fruits of such ceremonies after death owing to the foul means by which the wealth was got.

In deserts, foresees, in difficulties and calamities or when weapons are raised (by others to strike him) he who has a strong mind has no fear.

Energy, self-control, skillfulness steadiness, patience and the act of beginning a thing after mature thought, know these to be the roots of prosperity.

Devotion is the strength of asceticism; the Vedas are the strength of those that know what is in them. Injury is the strength of those that are vicious; forgiveness is the strength of those that are endued with good qualities.

These eight do not lead to the non- observance of a vow-water, roots, fruits, milk, clarified butter, acts done at the desire of a Brahmana or the commands of an elder and medicine.

That should not be done to others which is against the interest of one's self. This is virtue, put tersely; there are other sorts of virtue, but it is not compulsory that they (the better) should be acted up to.

Anger should be subjugated by the reverse of anger; and virtuous man should be subjugated by virtue, by gifts should a miser be subjugated, by truth one addicted to untruth should be won.

A woman, a cunning and deceitful person, one that is lazy, one that is fierce, one that is wrathful, one that is vain of his own power, a thief, one that is ungrateful should never be trusted; nor should atheist.

He who has the habit of doing due honours to his elders and who always attends to the wishes of old persons, gets an increase of these four, viz., good name, life, fame and strength.

The prosperity which can be attained by excessive toil or by the non-observance of the principles of honesty, or by blowing to an enemy, do not set your heart on these.

One who is ignorant ought to be pitied; and intercourse that does not produce offspring ought to be pitied. The subjects of a king who go without food are to be pitied; and anarchy in a kingdom ought to be regretted.

The roads are the sources of pain and weakness to those beings who have bodies; and water is the source of pain and weakness to the mountains, non-enjoyment is the source of pain to women; and harshness in speech is the source of pain to the mind.

Not taking the name even, is the worst thing for the Vedas; not observing religious observances, the worst act of the Brahmanas; the Balhika's (a race of people, morally dead) are the worst inhabitants of the globe. Falsehood is the worst thing in a man. Curiosity is the worst thing in a chaste woman; and exile from home is the worst thing for all women.

The worst part of gold is silver; tin is the worst part of silver; lead should be known as the worst part of tin; and dust is the worst part of lead.

The inclination to sleep cannot be got over by lying down; women cannot be won by desire; fire cannot be won by wood and excess drinking cannot be conquered by drinking.

He, whose friends have been won by gifts, whose enemies vanquished in battle, whose wife won over by food and drink, has his life crowned with success.

Life is real to those who have thousands (of anything or everything); life is also real to those (in a small measure) who have hundreds. O Dhritarashtra, renounce this (excessive) desire; there is none who cannot live by some means or other:

All the grains, gold, animals and women that are in this world are not sufficient even for one man. Seeing all this a wise man does not grieve (for possession of everything).

O king, again do I ask you to behave equally well with all your sons; let there be equality between your own sons and the sons of Pandu.

Vidura said:
The good man who, respected by the virtuous, is engaged in the attainment of his objects without going beyond his limits, soon gains fame, for good beings when gratified with a good man give him happiness.

He who forsakes, without any inducement, a grand object which is fraught with unrighteousness, lies in happiness free from misery like a snake casting off the worn out slough.

A victory gained by untruth, a deceit that reaches (in its injurious effects) a king and the expression of false intentions before an elder are each equal to (the sin of) slaying a Brahmana.

A monopoly of jealously, death and vanity conduce to the destruction of prosperity. The want of proper attention to the elder, haste and boastfulness are the three enemies of knowledge.

Laziness, inattention and confusion of the brains, unsteadiness, clubbing together, haughtiness, variety and covetousness.

These seven are ever the defects in those that are striving for knowledge, is my opinion; where is knowledge in those that care for pleasures and there is pleasure for those that for care knowledge. Knowledge should pronounce pleasure.

One who cares for pleasures should renounce knowledge; and one that cares for knowledge should renounce pleases. Fire is never satiated with fuel; the great ocean, with rivers; death, with all the creatures; and a pretty woman, with men.

Hope kills patience; death kills development; anger kills prosperity; miserliness kills fame; want of proper tending kills animals; and, O king, one single wrathful Brahmana destroys a kingdom.

Goats, white metal, silver, honey, that which draws away (poison), birds, Brahmanas having a knowledge of the holy books, old cousins, persons of good birth but poor, let these ever stay in your house.

Goat, bull, sandal, flute, mirror, honey, clarified butter, iron, copper utensil, conch- shells, pieces of stone (images of Vishnu) with gold within and Rochana (a pigment prepared from the urine and dung of cow).

Are always to be kept in a blessed house- Manu has said-for the proper worship of the gods, the Brahmanas and guests, O Bharata.

I now speak of another sacred lesson, O sire, superior in sacredness to all these, fraught with a large meaning. Virtue should not be forsaken out of desire, fear, temptation, nor for the sake of life itself.

Virtue is stable; happiness and misery are unstable; life is stable but its ever recurring phases unstable; forsaking the unstable; keep yourself attached to the stable and be satisfied, for satisfaction is superior to all other acquirements.

Behold rulers of men endued with great strength and great luster. After having ruled the land abouunding in wealth and corn, they have forsaken their kingdoms and great sources of enjoyments and have been subject to the God of death.

Men after having taken away a dead son tended with greatest care, O king, set out from their own houses; and with the hair hanging loose they mourn for him piteously and then throw him into the funeral pyre like a piece of wood.

The corn and wealth of the dead are enjoyed by others; and the elements of the body are eaten up by fire and birds. Surrounded by these two only, viz., virtue and sin, does a man go to the other world.

After leaving behind the body, do the cousins, friends and sons return as birds do trees devoid of blossoms and fruits.

Deeds done by his own self follow a man thrown into the funeral pyre; therefore should a man carefully and in slow degrees pick up the fruits of virtue.

Elsewhere, above this world and also below, there is the greatest darkness. In these regions, know, O king, that the senses are totally stupefied; may such places be not yours.

After listening to these world of mine, if you can follow them in their entirely, you will get great fame in this world of living beings and you will never meet with fear here in this world or elsewhere.

The soul is as the river, O Bharata, having several holy spots; truth is as its waters; self- control, its banks; and kindness, its waves; the man of virtuous acts purifies himself be a bath therein; the soul is pure and the absence of desire is a virtue.

Making a boat of your self-control in the river (of life which has the five senses for its water and desire and anger its monsters, cross over (i.e. get rid of) the waves of repeated births.

He who after doing due honours to such of his friends as are old in wisdom, old in virtue, old in knowledge and old in age asks them regarding what ought to be done and what ought not to be done is seldom deceived.

By patience should lust and greediness be restrained; by the ages should the hands and feet be controlled, the eyes and ears by the mind; and the mind and speech by one's actions.

The Brahmana, ever attached to the performance of his ablutions, ever having the holy thread on his body, ever studying (the Vedas), who avoids food touched or offered by a person who has lost his caste, who always speaks the truth and fulfills his duties towards his elders, never falls down from the region of Brahma.

After having studied the Vedas, poured offerings on fire, performed sacrificial ceremonies, protected subjects, made his inner self blessed by drawing his weapons for the protection of cows and Brahmanas and being killed in battle, a Kshatriya goes to heaven.

A Shudra, after worshipping in due order Brahmanas, Kshatriyas and Vaishyas; and a Vaishya, having completed his study and distributed his wealth among Brahmanas and Kshatriyas and among his dependents and after having smelt the sacred smokes purified by the three sorts of fire, enjoy heavenly bliss after death.

These having been satisfied, they become devoid of sins by burning them and casting off their body enjoy heavenly bliss.

Such are the duties of the four orders told to you. Listen to the reason of my describing them. The son of Pandu (Yudhishthira ) is falling from the duties of a Kshatriya; O king, you place him in a position to discharge the duties of a king.

Dhritarashtra said:
It is even as you have been instructing me constantly; my inclination, too, turns towards peace, of which you speak to me.

My inclination through made to turn towards the Pandavas constantly turns away in a contrary; direction by coming in contact with Duryodhana.

Destiny cannot be transgressed by any created beings. I consider that destiny alone is certain; human exertion is vain.

End of Prajagara Parva

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