Wisdom Of Vidur (Vidur Neeti) – Section 33

Dhritarashtra, forsake desire – All persons live by some means or other truly,

All paddy, wheat, gold, animals, women on earth cannot even quench totally,
[1]
The desire of even one single person, who within the desire be lost absolutely,
Reflect on this, they that are wise never grieve for want of universal territory.
[2]
* * *

Section 33

Vaisampayana said

‘King Dhritarashtra endued with great wisdom said to the in-waiting-orderly,
‘I yearn to see Vidur, fetch him here to me without any delay immediately.’
[1] – 33
Despatched by King Dhritarashtra, the messenger went to Kshatri instantly,
And said, ‘O wise, our Lord, the mighty king but desires to see you promptly.’
[2] – 33
Vidur, coming to the palace, said ‘Inform the King of my arrival’ to the orderly,
Then the orderly went to King Dhritarashtra, and informed him accordingly.
[3] – 33
‘Vidur wishes to behold your feet, command me as to what he is to do clearly’
Dhritarashtra said, ‘Let Vidur enter I am ever primed to see him immediately.’
[4] – 33
‘O Kshatri, enter the aparements of the king’ informed Vidur, the orderly,
‘The wise king says that he is never unwilling to see you unquestionabily.’
[5] – 33
Entering Dhritarashtra’s chamber, Vidur said with folded hands gravely,
‘Vidur arrives at your command – what is needed command me unhasitatingly’.
[6] – 33
Dhritarashtra said, ‘Sanjay returned and has gone away after rebuking me,
Tomorrow he delivers, in the midst of the court, Ajatasatru’s message surely.
[7] – 33
I am able today to ascertain what the message of the Kuru hero be,
My body burns, and that has produced this sleeplessness within me.
[8] – 33

Tell us what good for a person that is sleepless and burning within may be,
You are, O child, very well versed in both religion and profit undoubtedly.
[9] – 33
Ever since, Sanjay returned from Pandavas, my heart knows no peace truly,
About what he may deliver, my senses are disordered I am filled with anxiety’.
[10] – 33

Sleeplessness

Vidur said

‘Sleeplessness overtakes a thief, the lustful, who loses all his wealth surely,
Who fails to achieve success, is weak and is attacked by the strong clearly.
[11] – 33
I hope, O great king, none overtakes you of these grave, severe calamities,
I do hope, you do not grieve nor do desire the wealth of others unrepentingly.’
[12] – 33

Dhritarashtra said

‘I desire to hear from you words beneficial and fraught with high morality,
In this fraternity of royal Rishis, you are revered by even the wise certainly.’
[13] – 33

Vidur replied

‘King Yudhishthir, graced with virtue, sovereign of the three worlds worthy be;
However instead of being kept by your side, he was exiled by you certainly.
[14] – 33
You possess the very reverse of what possess King Yudhishthir’s qualities,
You have no right to share in the realm though virtuous and versed in morality.
[15] – 33
Result of his politeness, kindness, righteousness, love of truth and energy,
Remembering respect to you, Yudhishthir bears countless wrongs patiently.
[16] – 33
Having given Duryodhan, Suvala’s son, Karna, and Dussasana fully,
Management of the empire, how can you hope for peace or prosperity?
[17] – 33

Who Is Wise?

Who is not served from high ends of life by the aid of self-knowledge truly,
Exertion, forbearance and steadiness in virtue, is called wise undeniably.
[18] – 33
The marks of wise men – adherence to acts, worrying not of any praise be,
Rejection of what is blamable; in faith and reverence submerged absolutely.
[19] – 33
Who anger, nor joy, nor pride, nor false modesty, nor stupefaction, nor vanity,
Can draw away from the high ends of life, is ever considered wise certainly.
[20] – 33
Whose intended acts, proposed counsels – remain concealed from enemies,
Whose acts is known after they have been done – is considered wise only.
[21] – 33
Whose proposed actions are never obstructed by heat, cold or prosperity,
Or by the fear of attachment or adversity – is considered wise undoubtedly.
[22] – 33
Whose judgment dissociated from desire follows both virtue and gain only,
Who ignores pleasure, chooses ends serviceable in both worlds – wise be.
[23] – 33
They that exert to the best of their might, act also to the best of their ability,
Who but disregards nothing as mere insignificant – is called wise definitely,
[24] – 33
Who understands quickly, pursues objects with judgment, listens patiently,
Wastes not breathe on others affairs; possess foremost mark of wisdom truly.
[25] – 33
Who strive not for objects unattainable, grieve not for what lost and gone be,
Who suffer not mind clouded amid mishap, have intellect with wisdom truly.
[26] – 33
Who strives, having started anything till complete, never wastes time surely,
Who has his soul under his full control, is ever regarded wiseincontrovertibly.
[27] – 33
Who ever delights in honest deeds, acts what gives happiness and prosperity,
Who never sneers at what the good be – They the wise do categorically be.
[28] – 33
Who exultes not at honours, grieves not at slights, is cool andunagitated truly,
Like a lake in the course of the Ganga – as wisebe reckoned unquestionably.
[29] – 33
Who knows the nature of all creatures – everything subject todestruction be,
Who aware of connections of acts, adept in knowledge of means – wise be.
[30] – 33
Who talks on several subjects, knows argumentation science, speaks boldly,
Possesses genius, can interpret the meaning inbooks, is reckoned wise truly.
[31] – 33
Whose studies regulated by reason, whose reason follows scriptures clearly,
Who never abstains from paying respect to those that are good – wise do be.
[32] – 33

Who Is A Fool?

Who ignorant of scripture yet vain, poor yet unnecessarily full of pride does be,
Whoresorts to unfair means for acquisition of his objects, is a fool certainly.
[33] – 33
Who but forsaking his own, concerns himself with the objects of others only,
And whobut practises deceitful means for serving his friends – a fool does be.
[34] – 33
Who wishes for undesirable things, forsakes those thatbe desired legitimately,
Who bears malice to the powerful, isregarded to be a foolish soul positively.
[35] – 33
Who regards his foe as friend, who hates and bears malice to his friend really,
Who commits wicked deeds, is said to be a person of foolish soul definitely.
[36] – 33
He who divulgesall his projects andhas misgivings in all things persistently,
Who spends a long time in doing what requires a short time, a fool does be.
[37] – 33
Who does not perform the Sraddha for Pitris, nor worships the holy deities,
Noracquires noble-minded friends, is but just a person of foolish capability.
[38] – 33
Worst of men who enters uninvited, talks much without beingasked truly,
Who reposes trust on the untrustworthy – a fool most obviously does be.
[39] – 33
And that man who castes the blame on others when being himself guilty,
Who thoughimpotent gives vent to anger, the most foolish of men does be.
[40] – 33
Who without knowing his strength, dissociates from virtue and profit fully,
Without means desires object difficult to aquire, destitute of intelligence be.
[41] – 33
Who punishes undeserving, pays homage topersons without knowledge truly,
Who but waits upon the misers, of but very little intelligence is said to be.
[42] – 33
Who having attained immense wealth, acquired learning and prosperity,
Yet does not bearhimselfcondescendingly, is reckoned as wise absolutely.
[43] – 33
Who is heartless thoughaffluent, eats and wears excellent robes clearly,
Without distributinghis wealth among dependents – an unkind fool does be.
[44] – 33
While a person commits many sins, others reap results therefrom surely;
These sin attaches to the doer while rest enjoy the fruit unscathed fully.
[45] – 33
When a bowman shoots an arrow, he may slay a singleperson irrefutably,
If an intellectual applies intellect viciously; it destroys akingdom entirely.
[46] – 33
Discriminating two by means of one, subjecting three by four clearly,
Conquering five and knowing six, abstaining from the seven,be happy.
[47] – 33

One

Wicked Council

Poison does slays but one person, and a weapon also but one surely,
But the wicked counsel however, destroys the whole kingdom entirely.
[48] – 33

Alone

Alone shares not savoury, alone reflects not on worries of profit surely,
Alone go on no journey, alone remain not awake in sleeping company.
[49] – 33

The One

That Being who is One without a second, who you comprehend not fully,
Is Truth’s self, the way to heaven, just like a boat in the ocean assuredly.
[50] – 33

Forgiveness

There only one defect in forgiving a person and not another be,
People take a person who is forgiving ashis weakness foolishly.
[51] – 33
This flaw however should not be even consideration eventually,
For this forgiveness is a great power – unequal undoubtedly.
[52] – 33
Forgiveness a virtue of the weak, an ornament of the strong be,
Forgiveness subduesall in this world, achieves all eventually.
[53] – 33
The wicked man is unarmed against the forgiver’s sabre clearly,
As Fire falling on a grassless ground extinguished of itself be.

Unforgivingly individual defiles himself with all his enormities,
Righteousness the peak good, forgiveness supreme peace be.
[54] – 33
And the true knowledge the one supreme contentment does be,
While benevolence is the one real happiness unquestionably.
[55] – 33

Two

A serpent devours animals living in holes; as earth devours them clearly:
A king incompetent to fight and brahman who sojourns not places holy.
[56] – 33
Man does attain renown in this world by undertaking two things certainly,
Refraining from harsh speech and disregarding the wicked undoubtedly.
[57] – 33
Comparable to the tiger among men these two incontrovertibly do be,
And these two do not posses a determination of their own positively.
[58] – 33
Those women who covet men as desired by others of sex simply,
Person who worships another as the latter worshipped by others be.
[59] – 33
These two are like the piercing thorns that be distressing the body,
Like desires of a poor man and the anger of the impotent inreality.
[60] – 33
These two never shine because of their incompatible acts actually,
As a house-holder without toil and beggar busied in schemes be.
[61] – 33
These two dwell in a region higher than the heavens itself really,
As the powerful with forgiveness and the poor filled with charity.
[62] – 33
Of things got honestly, these two must looked upon as misuse be,
Like making favours to unworthy and refusing the persons worthy.
[63] – 33
These two be thrown into water, binding weights to their necks tightly,
Like a wealthy man who gives no charity and the poor who proud be.
[64] – 33
These two, tiger among men, can pierce the orb of the sun surely,
As men dicants killed in yoga and warrior fallen in open fight truly.
[65] – 33
Men versed in Vedas say man’s means good, ordinary, and bad be,
And men correspondingly are good, indifferent, and bad certainly.
[66] – 33
These persons consequently should be employed thus respectively,
In the kind of work for which they are found suitable unquestionably.
[67] – 33

Three

These three, O king, cannot have any wealth of their own completely,
Wife, slave and son – whatever they earned belongs to whom they be.
[68] – 33
A great fear and distress springs from these three crimes unfailingly,
Outrage onother’s wives, friend’s breach, and theft of other’s property.
[69] – 33
These three areever destructive to own-self and gates of hell do be,
Lust,anger, and greed – so every one should renounce them totally.
[70] – 33
These three should never be forsaken even in imminent danger truly,
Follower, whoseeks protection and who comes to your abode finally.
[71] – 33
Saving a foe from distress amounts in merit to these three taken jointly,
Conferring a boon, acquiring a kingdom and obtaining as on definitely.
[72] – 33

Four

A king, though powerful, should never consult withthese fourseriously,
Men of small sense, procrastinating, indolent and men who flatterers be.
[73] – 33
With prosperity and a householder’s life, let these four dwell within truly,
Old relatives, poor friends, issueless sisters, high-born in adversity.
[74] – 33
Four things capable of fructifying or occurring in a single day clearly,
God’s resolve, intelligent’s grasp, siner’s damage, learned’s humility.
[75] – 33
These four do remove fear yetacquire fear when performed improperly,
The Agni-hotra, the vow of silence, sacrifices in general and deep study.
[76] – 33

Five

These five fires, be worshipped with regard by a person sincerely,
The father, mother, fire (proper), soul and preceptor reverentially.
[77] – 33
By serving these five, men attain great fame in this world certainly,
The gods, the Pitris, men, beggars, and the guests unquestionably.
[78] – 33
These five ever follow you wherever youmay go on earth undoubtedly,
Friends, foes, indifferent, dependants, those entitled to upkeep truly.
[79] – 33
Of five senses beholding man if springs leak intelligence leaks fully,
As water running from a perforated leathern vessel drains completely.
[80] – 33

Six

Six Faults to Avoid

Six faults be avoided by a person who wishes to attain prosperity,
Sleep, drowsiness, fear, anger, idleness and postponement clearly.
[81] – 33

Six To Renounce

These six should be renounced like a splitting vessel at sea,
Preceptor, illiterate priest and the unprotecting king surely;

The disagreeable wife, the cow-herd not going to fields truly,
And the barber who be leaving the village unquestionably.
[82] – 33

Six Never Forsaken

These six qualities should never be forsaken by men categorically,
Truth, diligence, benevolence, forgiveness, patience and charity.
[83] – 33

Six Destroyed By Neglect

These six are destroyed, if they are neglected or ignored, positively,
Kin, service, agriculture, wife, learning and wealth of Sudra certainly.
[84] – 33

Six Who Forget Obligation

These six forget those who have bestowed obligations on them finally,
Disciples, married persons – mothers; persons gratified – women surely;

Those who achieve success and those who rendered aid unquestionably,
Who crossed a river – the boat and patients cured – their physicians truly.
[85] – 33

Six Which Give Happiness

No fear, health, unindebtedness gives happiness to man unendingly,
As living at home, good companionship, means of livelihood definitely.
[86] – 33

Six Which Give Misery

Envy, malicious, discontented, touchy, suspicion leads to misery
Also those depending upon the fortunes of others most certainly.
[87] – 33

Six Which Comprise Happiness

Wealth acquirement, good health, beloved sweet-spoken wife surely,
Obedient son, lucrative knowledge – comprise man’s happiness truly.
[88] – 33
Who over the six which ever present in human heart has mastery,
Master of senses, never committs sin – therefore suffers no calamity.
[89] – 33

Six Subsist Upon Other Six

These six are seen to subsist upon other six undoubtedly,
Thieves – upon careless persons; physicians – on ailing be;

Women – upon persons with lust; priests on who sacrifice truly;
King on persons that quarrel; learned on them that lack it lastly.
[90] – 33

Seven

Faults

A king should renounce seven faults that produce calamity,
They are able to ruin of even monarchs established firmly,

They but women, dice, hunting, harshness of speech do be,
Drinking, severity of punishment, misuse of wealth definitely.
[91] – 33

Eight

Man Destined To Destruction

Hating Brahmans, disputing them, appropriating their property,
Taking their life, reviling them, grieving to hear their praise truly,

Forgetting them on ceremonies, spitting if they ask for things surely,
These lapses the wise understand and understanding shun totally.
[92] – 33

Cream Of Happiness

These eight the cream of happiness and these attainable here only,
Meeting with friends, accession of vast wealth, embracing a son be,

Union for intercourse, advancement of persons belong to own parey,
Conversing with friends, acquisition of anticipated and respect in society.
[93] – 33

Glorifies Man

Wisdom, self-restraint, learning, prowess, moderation in speech truly,
High birth, gift as per one’s power and gratitude elevates positively.
[94] – 33

Nine

This body, our house has nine doors, three pillars, five witnesses surely.
Presided over by the soul – the learned who knows all this is wise truly.
[95] – 33

Ten

King Dhritarashtra these persons know not what virtue be,
The intoxicated, inattentive, raving, fatigued and the angry;

The starving, hasty, the frightened, lustful and the greedy,
And the wise persons but ever just shun their company.
[96] – 33
That king who forsakes lust, anger, bestows wealth to needy,
Discriminates, is learned, active, is regarded as man of authority;

Prosperity is attends on king who inspires confidence in others truly,
Who punishes guilty in right measure, knows when to show mercy.
[97] – 33
Who ignores not weak foe, with intellect waits for his opportunity,
Who displays in season ability, with the stronger desires no hostility;

Grieves not in calamity, applying all senses, patiently bearing misery,
Is wise – foremost of persons and all his foes but vanquished do be.
[98] – 33
Who make not friends with sinful, lives not away from hope futilely,
Who outrages not another’s wife and betrays not arrogance surely;

Who never commits any theft or never shows ingratitude certainly,
And never indulges in drinking is a person who is always happy.
[99] – 33
Who never strives to attain three objects of human pursuit boastfully,
Who never quarrels even for the sake of his friends unmistakably;

Who, even though disrespected, never does he becomes angry,
Who when asked tells the truth – is deemed as wise indisputably.
[100] – 33
Who bears no malice towards others, being weak disputes not heatedly,
Who forgets a quarrel, is praised everywhere, speaks not arrogantly;

Who censures not others praising self, never assumes a mien haughty,
Never addresses harsh words to others – is ever loved by all certainly.
[101] – 33
Who rakes not old hostility, behaves not proudly nor with too much humility,
Who commits not an improper act – is a person of good conduct definitely.
[102] – 33
He who exults not at his own happiness, nor delights in another’s misery,
Who repents not after giving a gift – is a man of good nature and ways truly.
[103] – 33
Desires to obtain knowledge, language, customs of different countries,
The usages of different orders of men – he knows very categoregory;

Who but surely knows at once – all that is high and low categorically,
Wherever he goes he gains over those that are even glad ascendancy.
[104] – 33
The intelegent who relinquishes pride, insolence, sinful acts and folly,
Disloyalty towards king, crookedness of behaviour, enmity with many;

Who never quarrels with men that are drunk, mad and wicked tactifully,
That person is without doubt the foremost of his species incontrovertibly.
[105] – 33
Who practice self-restraint, purification, auspicious rites, ceremonies,
Worshiping gods and other rites – the gods bestow them prosperity.
[106] – 33
Learned acts are well-conceived, forming nuptial alliance with equals only,
Respects more qualified; talks, makes friends with the alike persons only.
[107] – 33
Who after dividing food amongst his dependants, eates frugally,
He who sleeps little after working to a great degree – honestly;

Who, when solicited, gives even foes – has soul under control fully,
To him the calamities always keep themselves aloof absolutely.
[108] – 33
Whose counsels are well-kept, carried out into practice sincerely,
Acts in result thereof, never injures others – succeeds in all activities
[109] – 33
He who abstains from harming, is truthful, gentle, charitable, pure in mind,
Shines amids kin as rare gem – pure, originating from superb mine surely.
[110] – 33
Who feels shamed of faults, unknown to others, is honoured highly.
Has pure heart, infinite energy, – shines as sun in outcome of his energy.
[111] – 33
* * *
King Pandu by a curse, had five sons born in woods as five Indras surely,
Ambika’s son! You brought them up and taught them everything actually;

They are obedient to your commands – return their kingdom’s share justly,
You will be happy with your sons – inspiring belief in gods and men truly.
[112] – 33

उद्योग पर्व – ३३

01 [दरौ] नावमन्येनगर्हेचधर्मंपार्थकथंचन

ईश्वरंकुतएवाहमअवमंस्येपरजापतिम

02 आर्ताहंपरलपामीदमइतिमांविद्धिभारत

भूयशचविलपिष्यामिसुमनासतननिबॊधमे

03 कर्मखल्वइहकर्तव्यंजातेनामित्रकर्शन

अकर्माणॊहिजीवन्तिसथावरानेतरेजनाः

04 आमातृस्तनपानाचचयावचछय्यॊपसर्पणम

जङ्गमाःकर्मणावृत्तिमआप्नुवन्तियुधिष्ठिर

05 जङ्गमेषुविशेषेणमनुष्याभरतर्षभ

इच्छन्तिकर्मणावृत्तिमअवाप्तुंपरेत्यचेहच

06 उत्थानमअभिजानन्तिसर्वभूतानिभारत

परत्यक्षंफलमअश्नन्तिकर्मणांलॊकसाक्षिकम

07 पश्यामिसवंसमुत्थानमउपजीवन्तिजन्तवः

अपिधाताविधाताचयथायमउदकेबकः

08 सवकर्मकुरुमागलासीःकर्मणाभवदंशितः

कृत्यंहियॊऽभिजानातिसहस्रेनास्तिसॊऽसतिवा

09 तस्यचापिभवेतकार्यंविवृद्धौरक्षणेतथा

भक्ष्यमाणॊहयअनावापःकषीयतेहिमवानअपि

10 उत्सीदेरनपरजाःसर्वानकुर्युःकर्मचेदयदि

अपिचाप्यअफलंकर्मपश्यामःकुर्वतॊजनान

नान्यथाहयअभिजानन्तिवृत्तिंलॊकेकथंचन

11 यशचदिष्टपरॊलॊकेयशचायंहठवादकः

उभावअपसदावएतौकर्मबुद्धिःपरशस्यते

12 यॊहिदिष्टमउपासीनॊनिर्विचेष्टःसुखंसवपेत

अवसीदेतसुदुर्बुद्धिरआमॊघटइवाम्भसि

13 तथैवहठबुद्धिरयःशक्तःकर्मण्यअकर्मकृत

आसीतनचिरंजीवेदअनाथइवदुर्बलः

14 अकस्मादअपियःकशचिदअर्थंपराप्नॊतिपूरुषः

तंहठेनेतिमन्यन्तेसहियत्नॊनकस्यचित

15 यचचापिकिंचितपुरुषॊदिष्टंनामलभत्यउत

दैवेनविधिनापार्थतददैवमइतिनिश्चितम

16 यतसवयंकर्मणाकिंचितफलमआप्नॊतिपूरुषः

परत्यक्षंचक्षुषादृष्टंततपौरुषमइतिसमृतम

17 सवभावतःपरवृत्तॊऽनयःपराप्नॊत्यअर्थानअकारणात

ततसवभावात्मकंविद्धिफलंपुरुषसत्तम

18 एवंहठाचचदैवाचचसवभावातकर्मणसतथा

यानिपराप्नॊतिपुरुषसततफलंपूर्वकर्मणः

19 धातापिहिसवकर्मैवतैसतैरहेतुभिरईश्वरः

विदधातिविभज्येहफलंपूर्वकृतंनृणाम

20 यदधययंपुरुषंकिंचितकुरुतेवैशुभाशुभम

तदधातृविहितंविद्धिपूर्वकर्मफलॊदयम

21 कारणंतस्यदेहॊऽयंधातुःकर्मणिकर्मणि

सयथापरेरयत्यएनंतथायंकुरुतेऽवशः

22 तेषुतेषुहिकृत्येषुविनियॊक्तामहेश्वरः

सर्वभूतानिकौन्तेयकारयत्यअवशान्यअपि

23 मनसार्थानविनिश्चित्यपश्चातपराप्नॊतिकर्मणा

बुद्धिपूर्वंसवयंधीरःपुरुषसतत्रकारणम

24 संख्यातुंनैवशक्यानिकर्माणिपुरुषर्षभ

अगारनगराणांहिसिद्धिःपुरुषहैतुकी

25 तिलेतैलंगविकषीरंकाष्ठेपावकमअन्ततः

धियाधिरॊविजानीयादउपायंचास्यसिद्धये

26 ततःपरवर्ततेपश्च्चातकरणेष्वअस्यसिद्धये

तांसिद्धिमउपजीवन्तिकर्मणामइहजन्तवः

27 कुशलेनकृतंकर्मकर्त्रासाधुविनिश्चितम

इदंतवअकुशलेनेतिविशेषादउपलभ्यते

28 इष्टापूर्तफलंनसयाननशिष्यॊनगुरुरभवेत

पुरुषःकर्मसाध्येषुसयाचचेदअयमअकारणम

29 कर्तृत्वादएवपुरुषःकर्मसिद्धौपरशस्यते

असिद्धौनिन्द्यतेचापिकर्मनाशःकथंतवइह

30 सर्वमएवहठेनैकेदिष्टेनैकेवदन्त्यउत

पुरुषप्रयत्नजंकेचिततरैधमएतननिरुच्यते

31 नचैवैतावताकायंमन्यन्तइतिचापरे

अस्तिसर्वमअदृश्यंतुदिष्टंचैवतथाहठः

दृश्यतेहिहठाचचैवदिष्टाचचार्थस्यसंततिः

32 किंचिददैवादधठातकिंचितकिंचिदएवसवकर्मतः

पुरुषःफलमआप्नॊतिचतुर्थंनात्रकारणम

कुशलाःपरतिजानन्तियेतततवअविदुषॊजनाः

33 तथैवधाताभूतानामइष्टानिष्टफलप्रदः

यदिनसयाननभूतानांकृपणॊनामकशचन

34 यंयमअर्थमअभिप्रेप्सुःकुरुतेकर्मपूरुषः

ततततसफलमएवसयादयदिनसयातपुराकृतम

35 तरिद्वारामअर्थसिद्धिंतुनानुपश्यन्तियेनराः

तथैवानर्थसिद्धिंचयथालॊकासतथैवते

36 कर्तव्यंतवएवकर्मेतिमनॊरएषविनिश्चयः

एकान्तेनहयअनीहॊऽयंपराभवतिपूरुषः

37 कुर्वतॊहिभवत्यएवपरायेणेहयुधिष्ठिर

एकान्तफलसिद्धिंतुनविन्दत्यअलसःकवचित

38 असंभवेतवअस्यहेतुःपरायश्चित्तंतुलक्ष्यते

कृतेकर्मणिराजेन्द्रतथानृण्यमअवाप्यते

39 अलक्ष्मीरआविशत्यएनंशयानमअलसंनरम

निःसंशयंफलंलब्ध्वादक्षॊभूतिमउपाश्नुते

40 अनर्थंसंशयावस्थंवृण्वतेमुक्तसंशयाः

धीरानराःकर्मरतानतुनिःसंशयंकवचित

41 एकान्तेनहयअनर्थॊऽयंवर्ततेऽसमासुसांप्रतम

नतुनिःसंशयंनसयाततवयिकर्मण्यअवस्थिते

42 अथवासिद्धिरएवसयानमहिमातुतथैवते

वृकॊदरस्यबीभत्सॊरभरात्रॊशचयमयॊरअपि

43 अन्येषांकर्मसफलमअस्माकमअपिवापुनः

विप्रकर्षेणबुध्येतकृतकर्मायथाफलम

44 पृथिवींलाङ्गलेनैवभित्त्वाबीजंवपत्यउत

आस्तेऽथकर्षकसतूष्णींपर्जन्यसतत्रकारणम

45 वृष्टिशचेननानुगृह्णीयादअनेनासतत्रकर्षकः

यदअन्यःपुरुषःकुर्यातकृतंततसकलंमया

46 तचचेदअफलमअस्माकंनापराधॊऽसतिनःकवचित

इतिघॊरॊऽनववेक्ष्यैवनात्मानंतत्रगर्हयेत

47 कुर्वतॊनार्थसिद्धिरमेभवतीतिहभारत

निर्वेदॊनात्रगन्तव्यॊदवावएतौहयअस्यकर्मणः

सिद्धिरवाप्यअथवासिद्धिरअप्रवृत्तिरअतॊऽनयथा

48 बहूनांसमवायेहिभावानांकर्मसिध्यति

गुणाभावेफलंनयूनंभवत्यअफलमएववा

अनारम्भेतुनफलंनगुणॊदृश्यतेऽचयुत

49 देशकालावउपायांशचमङ्गलंसवस्तिवृद्धये

युनक्तिमेधयाधीरॊयथाशक्तियथाबलम

50 अप्रमत्तेनततकार्यमउपदेष्टापराक्रमः

भूयिष्ठंकर्मयॊगेषुसर्वएवपराक्रमः

51 यंतुधीरॊऽनववेक्षेतशरेयांसंबहुभिरगुणैः

साम्नैवार्थंततॊलिप्सेतकर्मचास्मैपरयॊजयेत

52 वयसनंवास्यकाङ्क्षेतविनाशंवायुधिष्ठिर

अपिसिन्धॊरगिरेरवापिकिंपुनरमर्त्यधर्मिणः

53 उत्थानयुक्तःसततंपरेषामअन्तरैषिणे

आनृण्यमआप्नॊतिनरःपरस्यात्मनएवच

54 नचैवात्मावमन्तव्यःपुरुषेणकदाचन

नहयआत्मपरिभूतस्यभूतिरभवतिभारत

55 एवंसंस्थितिकासिद्धिरइयंलॊकस्यभारत

चित्रासिद्धिगतिःपरॊक्ताकालावस्थाविभागतः

56 बराह्मणंमेपितापूर्वंवासयामआसपण्डितम

सॊऽसमाअर्थमइमंपराहपित्रेमेभरतर्षभ

57 नीतिंबृहस्पतिप्रॊक्तांभरातॄनमेऽगराहयतपुरा

तेषांसांकथ्यमअश्रौषमअहमएतततदागृहे

58 समांराजनकर्मवतीमआगतामआहसान्त्वयन

शुश्रूषमाणामआसीनांपितुरअङ्केयुधिष्ठिर

उद्योग पर्व – ३४

01 [वै]याज्ञसेन्यावचःशरुत्वाभीमसेनॊऽतयमर्षणः

निःश्वसन्नउपसंगम्यकरुद्धॊराजानमअब्रवीत

02 राज्यस्यपदवींधर्म्यांवरजसत्पुरुषॊचिताम

धर्मकामार्थहीनानांकिंनॊवस्तुंतपॊवने

03 नैवधर्मेणतदराज्यंनार्जवेननचौजसा

अक्षकूटमअधिष्ठायहृतंदुर्यॊधनेननः

04 गॊमायुनेवसिंहानांदुर्बलेनबलीयसाम

आमिषंविघसाशेनतद्वदराज्यंहिनॊहृतम

05 धर्मलेशपरतिच्छन्नःपरभवंधर्मकामयॊः

अर्थमउत्सृज्यकिंराजनदुर्गेषुपरितप्यसे

06 भवतॊऽनुविधानेनराज्यंनःपश्यतांहृतम

अहार्यमअपिशक्रेणगुप्तंगाण्डीवधन्वना

07 कुणीनामइवबिल्वानिपङ्गूनामइवधेनवः

हृतमऐश्वर्यमअस्माकंजीवतांभवतःकृते

08 भवतःपरियमइत्यएवंमहदवयसनमईदृशम

धर्मकामेपरतीतस्यपरतिपन्नाःसमभारत

09 कर्शयामःसवमित्राणिनन्दयामशचशात्रवान

आत्मानंभवतःशास्त्रेनियम्यभरतर्षभ

10 यदवयंनतदैवैतानधार्तराष्ट्राननिहन्महि

भवतःशास्त्रमआदायतननसतपतिदुष्कृतम

11 अथैनामअन्ववेक्षस्वमृगचर्यामइवात्मनः

अवीराचरितांराजननबलस्थैरनिषेविताम

12 यांनकृष्णॊनबीभत्सुरनाभिमन्युरनसृञ्जयः

नचाहमअभिनन्दामिनचमाद्रीसुतावउभौ

13 भवानधर्मॊधर्मइतिसततंवरतकर्शितः

कचचिदराजनननिर्वेदादआपन्नःकलीबजीविकाम

14 दुर्मनुष्यांहिनिर्वेदमअफलंसर्वघातिनाम

अशक्ताःशरियमआहर्तुमआत्मनःकुर्वतेपरियम

15 सभवानदृष्टिमाञशक्तःपश्यन्नआत्मनिपौरुषम

आनृशंस्यपरॊराजननानर्थमअवबुध्यसे

16 अस्मानअमीधार्तराष्ट्राःकषममाणानअलंसतः

अशक्तानएवमन्यन्तेतद्दुःखंनाहवेवधः

17 तत्रचेदयुध्यमानानामअजिह्ममअनिवर्तिनाम

सर्वशॊहिवधःशरेयानपरेत्यलॊकाँललभेमहि

18 अथवावयमएवैताननिहत्यभरतर्षभ

आददीमहिगांसर्वांतथापिशरेयएवनः

19 सर्वथाकार्यमएतननःसवधर्ममअनुतिष्ठताम

काङ्क्षतांविपुलांकीर्तिंवैरंपरतिचिकीर्षताम

20 आत्मार्थंयुध्यमानानांविदितेकृत्यलक्षणे

अन्यैरअपहृतेराज्येपरशंसैवनगर्हणा

21 कर्शनार्थॊहियॊधर्मॊमित्राणामआत्मनसतथा

वयसनंनामतदराजननसाधर्मःकुधर्मतत

22 सर्वथाधर्मनित्यंतुपुरुषंधर्मदुर्बलम

जहतसतातधर्मार्थौपरेतंदुःखसुखेयथा

23 यस्यधर्मॊहिधर्मार्थंकलेशभाननसपण्डितः

नसधर्मस्यवेदार्थंसूर्यस्यान्धःपरभामइव

24 यस्यचार्थार्थमएवार्थःसचनार्थस्यकॊविदः

रक्षतेभृतकॊऽरण्यंयथासयाततादृगएवसः

25 अतिवेलंहियॊऽरथार्थीनेतरावअनुतिष्ठति

सवध्यःसर्वभूतानांबरह्महेवजुगुप्सितः

26 सततंयशचकामार्थीनेतरावअनुतिष्ठति

मित्राणितस्यनश्यन्तिधर्मार्थाब्भ्यांचहीयते

27 तस्यधर्मार्थहीनस्यकामान्तेनिधनंधरुवम

कामतॊरममाणस्यमीनस्येवाम्भसःकषये

28 तस्मादधर्मार्थयॊरनित्यंनपरमाद्यन्तिपण्डिताः

परकृतिःसाहिकामस्यपावकस्यारणिरयथा

29 सर्वथाधर्ममूलॊऽरथॊधर्मशचार्थपरिग्रहः

इतरेतरयॊनीतौविद्धिमेघॊदधीयथा

30 दरव्यार्थसपर्शसंयॊगेयापरीतिरउपजायते

सकामशचित्तसंकल्पःशरीरंनास्यविद्यते

31 अर्थार्थीपुरुषॊराजनबृहन्तंधर्ममऋच्छति

अर्थमऋच्छतिकामार्थीनकामादअन्यमऋच्छती

32 नहिकामेनकामॊऽनयःसाध्यतेफलमएवतत

उपयॊगातफलस्येवकाष्ठादभस्मेवपण्डितः

33 इमाञशकुनिकानराजनहन्तिवैतंसिकॊयथा

एतदरूपमअधर्मस्यभूतेषुचविहिंसताम

34 कामाललॊभाचचधर्मस्यपरवृत्तिंयॊनपश्यति

सवध्यःसर्वभूतानांपरेत्यचेहचदुर्मतिः

35 वयक्तंतेविदितॊराजन्नअर्थॊदरव्यपरिग्रहः

परकृतिंचापिवेत्थास्यविकृतिंचापिभूयसीम

36 तस्यनाशंविनाशंवाजरयामरणेनवा

अनर्थमइतिमन्यन्तेसॊऽयमअस्मासुवर्तते

37 इन्द्रियाणांचपञ्चानांमनसॊहृदयस्यच

विषयेवर्तमानानांयापरीतिरउपजायते

सकामइतिमेबुद्धिःकर्मणांफलमउत्तमम

38 एवमएवपृथगदृष्ट्वाधर्मार्थौकाममएवच

नधर्मपरएवसयाननाथार्थपरमॊनरः

नकामपरमॊवासयातसर्वानसेवेतसर्वदा

39 धर्मंपूर्वंधनंमध्येजघन्येकाममआचरेत

अहन्यअनुचरेदएवमएषशास्त्रकृतॊविधिः

40 कामंपूर्वंधनंमध्येजघन्येधर्ममआचरेत

वयस्यअनुचरेदएवमएषशास्त्रकृतॊविधिः

41 धर्मंचार्थंचकामंचयथावदवदतांवर

विभज्यकालेकालज्ञःसर्वानसेवेतपण्डितः

42 मॊक्षॊवापरमंशरेयएषराजनसुखार्थिनाम

पराप्तिरवाबुद्धिमआस्थायसॊपायंकुरुनन्दन

43 तदवाशुकरियतांराजनपराप्तिरवाप्यअधिगम्यताम

जीवितंहयआतुरस्येवदुःखमअन्तरवर्तिनः

44 विदितशचैवतेधर्मःसततंचरितशचते

जानतेतवयिशंसन्तिसुहृदःकर्मचॊदनाम

45 दानंयज्ञंसतांपूजावेदधारणमआर्जवम

एषधर्मःपरॊराजनफलवानपरेत्यचेहच

46 एषनार्थविहीनेनशक्यॊराजननिषेवितुम

अखिलाःपुरुषव्याघ्रगुणाःसयुरयद्यअपीतरे

47 धर्ममूलंजगदराजननान्यदधर्मादविशिष्यते

धर्मशचार्थेनमहताशक्यॊराजननिषेवितुम

48 नचार्थॊभैक्षचर्येणनापिकलैब्येनकर्हिचित

वेत्तुंशक्यःसदाराजनकेवलंधर्मबुद्धिना

49 परतिषिद्धाहितेयाच्ञाययासिध्यतिवैदविजः

तेजसैवार्थलिप्सायांयतस्वपुरुषर्षभ

50 भैक्षचर्यानविहितानचविटशूद्रजीविका

कषत्रियस्यविशेषेणधर्मसतुबलमऔरसम

51 उदारमएवविद्वांसॊधर्मंपराहुरमनीषिणः

उदारंपरतिपद्यस्वनावरेसथातुमअर्हसि

52 अनुबुध्यस्वराजेन्द्रवेत्थधर्मानसनातनान

करूरकर्माभिजातॊऽसियस्मादउद्विजतेजनः

53 परजापालनसंभूतंफलंतवनगर्हितम

एषतेविहितॊराजनधात्राधर्मःसनातनः

54 तस्मादविचलितःपार्थलॊकेहास्यंगमिष्यसि

सवधर्मादधिमनुष्याणांचलनंनपरशस्यते

55 सकषात्रंहृदयंकृत्वातयक्त्वेदंशिथिलंमनः

वीर्यमआस्थायकौन्तेयधुरमउद्वहधुर्यवत

56 नहिकेवलधर्मात्मापृथिवींजातुकशचन

पार्थिवॊवयजयदराजननभूतिंनपुनःशरियम

57 जिह्वांदत्त्वाबहूनांहिकषुद्राणांलुब्धचेतसाम

निकृत्यालभतेराज्यमआहारमइवशल्यकः

58 भरातरःपूर्वजाताशचसुसमृद्धाशचसर्वशः

निकृत्यानिर्जितादेवैरअसुराःपाण्डवर्षभ

59 एवंबलवतःसर्वमइतिबुद्ध्वामहीपते

जहिशत्रूनमहाबाहॊपरांनिकृतिमआस्थितः

60 नहयअर्जुनसमःकशचिदयुधियॊद्धाधनुर्धरः

भवितावापुमानकशचिनमत्समॊवागदाधरः

61 सत्त्वेनकुरुतेयुद्धंराजनसुबलवानअपि

नपरमाणेननॊत्साहातसत्त्वस्थॊभवपाण्डव

62 सत्त्वंहिमूलमअर्थस्यवितथंयदअयॊऽनयथा

नतुपरसक्तंभवतिवृक्षचछायेवहैमनी

63 अर्थत्यागॊहिकार्यःसयादअर्थंशरेयांसमइच्छता

बीजौपम्येनकौन्तेयमातेभूदअत्रसंशयः

64 अर्थेनतुसमॊऽनर्थॊयत्रलभ्येतनॊदयः

नतत्रविपणःकार्यःखरकण्डूयितंहितत

65 एवमएवमनुष्येन्द्रधर्मंतयक्त्वाल्पकंनरः

बृहन्तंधर्ममआप्नॊतिसबुद्धइतिनिश्चितः

66 अमित्रंमित्रसंपन्नंमित्रैरभिन्दन्तिपण्डिताः

भिन्नैरमित्रैःपरित्यक्तंदुर्बलंकुरुतेवशे

67 सत्त्वेनकुरुतेयुद्धंराजनसुबलवानअपि

नॊद्यमेननहॊत्राब्भिःसर्वाःसवीकुरुतेपरजाः

68 सर्वथासंहतैरएवदुर्बलैरबलवानअपि

अमित्रःशक्यतेहन्तुंमधुहाभरमरैरइव

69 यथाराजनपरजाःसर्वाःसूर्यःपातिगभस्तिभिः

अत्तिचैवतथैवतवंसवितुःसदृशॊभव

70 एतदधयपितपॊराजनपुराणमइतिनःशरुतम

विधिनापालनंभूमेरयत्कृतंनःपितामहैः

71 अपेयातकिलभाःसूर्याललक्ष्मीशचन्द्रमससतथा

इतिलॊकेवयवसितॊदृष्ट्वेमांभवतॊवयथाम

72 भवतशचपरशंसाभिरनिन्दाभिरइतरस्यच

कथायुक्ताःपरिषदःपृथगराजनसमागताः

73 इदमअभ्यधिकंराजनबराह्मणागुरवशचते

समेताःकथयन्तीहमुदिताःसत्यसंधताम

74 यननमॊहाननकार्पण्याननलॊभाननभयादअपि

अनृतंकिंचिदउक्तंतेनकामाननार्थकारणात

75 यदएनःकुरुतेकिंचिदराजाभूमिमइवाप्नुवन

सर्वंतननुदतेपश्चादयज्ञैरविपुलदक्षिणैः

76 बराह्मणेभ्यॊदददगरामानगाशचराजनसहस्रशः

मुच्यतेसर्वपापेभ्यसतमॊभ्यइवचन्द्रमाः

77 पौरजानपदाःसर्वेपरायशःकुरुनन्दन

सवृद्धबालाःसहिताःशंसन्तितवांयुधिष्ठिर

78 शवदृतौकषीरमआसक्तंबरह्मवावृषलेयथा

सत्यंसतेनेबलंनार्यांराज्यंदुर्यॊधनेतथा

79 इतिनिर्वचनंलॊकेचिरंचरतिभारत

अपिचैततसत्रियॊबालाःसवाध्यायमइवकुर्वते

80 सभवानरथमआस्थायसर्वॊपकरणान्वितम

तवरमाणॊऽभिनिर्यातुचिरमअर्थॊपपादकम

81 वाचयित्वादविजश्रेष्ठानअद्यैवगजसाह्वयम

अस्त्रविद्भिःपरिवृतॊभरातृभिरदृठधन्विभिः

आशीविषसमैरवीरैरमरुद्भिरइववृत्रहा

82 शरियमआदत्स्वकौन्तेयधार्तराष्ट्रानमहाबल

नहिगाण्डीवमुक्तानांशराणांगार्ध्रवाससाम

83 सपर्शमआशीविषाभानांमर्त्यःकशचनसंसहेत

नसवीरॊनमातङ्गॊनसदश्वॊऽसतिभारत

84 यःसहेतगदावेगंममकरुद्धस्यसंयुगे

सृञ्जयैःसहकैकेयैरवृष्णीनामऋषभेणच

85 कथंसविदयुधिकौन्तेयराज्यंनपराप्नुयामहे

Section 34

Dhritarashtra said
Tell me what a person does who is sleepless and burning with anxiety,
For you alone amongst us, are versed in both religion and profit fully;
[113] – 34
What is good for Ajatasatru, Kurus – arresting future evils advice wisely,
I see my previous guilt: tell me what is in Ajatasatru’s mind exactly.
[114] – 34.

Acts

Vidur said
Even if unasked, one must speak truly, whether words good or bad be,
Hateful or pleasing – to him whose defeat one does not wish to see.
[115] – 34
Therefore I say what is good for Kurus – useful, consistent with morality.
Listen Bharat! Do not set heart for success – that unjust and improper be.
[116] – 34
An intelligent man must not grieve if his purpose accomplished not be,
Especially if it not be withstanding the rule of fair and proper means truly.
[117] – 34
Before engaging in an act, consider the competence of the agent actually,
The nature of the act, its purpose – for all acts are dependent on these only.
[118] – 34
After considering, not on impulse, do act – the wise act or desist from it fully,
The nature of act and consequence of success – considering his own ability.
[119] – 34
The king who knows not proportion or measure as regards his territory,
Retains not kingdom, gain, loss, population, punishment, or treasury.
[120] – 34
He who is acquainted with the measures of these as prescribed in treatises,
Being possessed of religion and profit knowledge, retains his kingdom surely.
[121] – 34

Subdue The Senses

As stars affected by the planets, so this world affected by the senses be,
When they directed, uncontrolled, to their respective objects categorically.
[122] – 34
Like the moon during the lighted fortnight, calamities increase emphatically,
Who conquered by five senses in natural state – engulfed by such acts fully.
[123] – 34
Who wishes to control his counsellors before controlling himself actually,
Subdue adversary before controlling counsellors – succumbs weak finally.
[124] – 34
He who first subdues his own self, regarding it as a foe emphatically,
Never but fails to subdue his counsellors and adversaries eventually.
[125] – 34
Who but subdues his senses or controlled his soul – waits great prosperity,
Who able to punish offenders, acts with judgment, blessed with patience be;
[126] – 34
The body as one’s car, the soul its driver and the senses are its steeds to see,
Drawn by superb steeds if well-trained, wise in life awaken in peace amiably.
[127] – 34
Unbroken, uncontrolled horses, leads to destruction – the driver clumsy;
One’s senses if also unsubdued do lead only to destruction similarly.
[128] – 34
Inexperienced with unsubdued senses, confounds happiness with misery,
Ever hoping to extract evil from good and good from evil – imprudently.
[129] – 34
Who forsaking religion and profit, follows the lead of his senses only,
Will lose without any delay – his life, wealth, wife and his prosperity.
[130] – 34
Who is the master of riches but not controlling his senses really,
Loses riches inconsequence of lack of mastery over senses actually.
[131] – 34
One should ever seek to know one’s self by means of one’s own self only,
Controlling mind, intellect, senses – as one is one’s own friend and foe truly.
[132] – 34
That person who has conquered self by means of himself will certainly,
Have self for a friend – for one’s self is ever one’s friend or foe undeniably.
[133] – 34

Desire And Anger

Desire, anger breaks through wisdom as big fish breaks through thin net surely,
Who regards religion and profit – seeks success, happiness, possession hopefully;
[134] – 34
Who, without controlling five inner mental foes – wishes to beat adversaries,
Will in fact be overpowered by his anger and desire – losing all in actuality.
[135] – 34
Many evil-minded kings, owing to want of mastery over their senses but be,
Ruined by acts of their own doing – occasioned with hunger for more territory.
[136] – 34
As wet fuel burns with which is dry, so a sinless man is punished equally,
With the sinful, in consequence of association with the latter constantly.
[137] – 34
Aviod friendship with sinful; ignorant who controls not the five foes greedy,
Who having these five distinct mental objects – be overwhelmed by calamities.
[138] – 34
Guilelessness and simplicity, truth and steadiness, contentment and purity,
Sweetness of speech, self-restraint – these not attributes of the wicked be.
[139] – 34
Self-knowledge and steadiness, competence to keep counsels and charity,
Patience and devotion to virtue – these never exist in inferior men surely.
[140] – 34
Fools seek to injure wise by false reproaches and evil speeches forcefully,
They so take upon themselves sins of wise – freeing wise from sins actually.
[141] – 34
In malice lies strength of wicked; in criminal code – strength of kings truly,
In attention – of weak and of women; in forgiveness that of virtuous clearly.
[142] – 34

Control Speech

To control speech is most difficult, holding a long conversation not easy,
Uttering words full of meaning and delightful to the hearts continually.
[143] – 34
Well-spoken speech productive of many beneficial results be,
While ill-spoken speech, O king, is the cause of evils certainly.
[144] – 34
A forest pierced by arrows, or cut down by hatchets may again grow finally,
But one’s heart wounded, censured by ill-spoken words never recovers fully.
[145] – 34
Weapons as arrows, bullets, bearded dares, can be extracted from the body,
But a wordly dagger, plunged deep in the heart, incapable of extraction fully.
[146] – 34
Wordly arrows shot from the mouth; smitten by them one grieves daily,
Learned discharges not such arrows, for it touch the vitals of others truly.
[147] – 34

When Defeat Is Ordained

Whom defeat is ordained – senses taken away, in ignoble deeds stooped be,
When intellect dims, destruction is high, wrong as right heart believes firmly.
[148] – 34
Clouded intellect seizes your sons due to their hostility to Pandavas clearly.
Worthy to rule three worlds, Yudhishthir obedient to your commands be.
[149] – 34
Dhritarashtra! Let him rule, to exclusion of all your sons clearly,
For Yudhishthir is the foremost of all your heirs unquestionably.
[150] – 34
Full of energy, wisdom – aware of truth of religion and profit truly,
 Yudhishthir – foremost of righteous men, has suffered much misery,
[151] – 34
Yet has happily accepted it out of tolerance, kindness and sympathy,
Primarily in order to up-hold and preserve your reputation and dignity.
[152] – 34

Mahabharat – Introduction

The Mahabharat depicts sibling rivalry, diplomatic manoeuvring and shifting of human values. It climaxes in a direct confrontation on the battlefield of Kurukshetra, between five sons of King Pandu (Pandavas) and hundred sons of King Dhritarastra (Kauravas). It is a tale of war between brothers – between sons and fathers; students and teachers.

It marks the end of Dvapar Yuga (an era of moral lifes of values and principles) and the commencement of Kal Yuga (an era of selfishness, deceit and immorality).

The Mahabharat is divided into eighteen books or chapters (called Parvas):

  1. Adi Parva
  2. Sabha Parva
  3. Aranyak or Van Parva
  4. Virat Parva
  5. Udyog Parva
  6. Bhishma Parva
  7. Drona Parva
  8. Karna Parva
  9. Shalya Parva
  10. Sauptika Parva
  11. Stri Parva
  12. Shanti Parva
  13. Anushashana Parva
  14. Ashwamegha Parva
  15. Ashramvasik Parva
  16. Musala Parva
  17. Mahaprasthanika Parva
  18. Swargarohan Parva

Renouned Text in the above mentioned Parvas are as under:

  • Vidur Neeti – Wisdom of Vidur part of 05. Udyog Parva from section 33 to section 41
  • Bhagavad-Gita – Discourse between Lord Krishna & Arjun – Part of 06.  Bhishma Parva.
  • Vishnu Sahastranama – Hymn of Lord Vishnu part of 13. Anushashana Parva

Mahatma Vidur

Ambika, Ambalika wives of childless King Vichitravera be,
After demise of her son King Vichitravera unexpectedly,
Yearning for royal line continuance, his mother Satyavati,
Beseeched Rishi Veda Vyasa for help unambiguously.
[1]
And so famed Rishi Vyasa father three children finally,
Dhritarashtra of Ambika and Pandu of Ambalika clearly,
Third by Vyas born to maid of Ambika was Vidur surely,
So was the half-brother of Dhritarashtra and Pandu truly.
[2]
Mahatma Vidur considered incarnation of Yama faithfully,
Embodiment of dharma, born due to Mandavya’s curse only,
As Yama punished him in excess of sin committed actually,
And Yama then took birth as Mahatma Vidur eventually.
[3]
Vidur with his half-brothers was educated by Bhishma clearly,
Known for speaking truth, intelligence and knowledge rightly,
Was his brother’s minister, Pandavas friend, Krishna’s devotee,
In spite of being a royal minister, led a simple life – gracefully.
[4]
Mainly on the science of politics rides the famous Vidur Neeti,
Account amidst Mahatma Vidur and King Dhritraashtra clearly,
Found in the great Hindu epic of the Mahabharat unquestionably,
Is cited as the precursor of the more famous Chanakya Neeti.
[5]

Udyog Parva: Summary

The Pandavas resided at Upaplavya – desirous of victory
Duryodhan and Arjun requested Krishna help hopefully,
Lord Krishna replied he would not be fighting this war truly,
Would counsel one and give his army to the second party.
[1]
Arjun solicited Krishna and Duryodhan requested for the army,
Before onset of war Duryodhan engaged in deceitful activities,
When the King of Madra rode to assist Pandavas indisputably,
Was induced for a boon and prayed to help Duryodhan finally.
[2]
On hearing of the Pandavas and their friends collectively,
Alongwith Krishna and others – preparation for war finally,
When King Dhritarashtra unable to sleep owing to anxiety,
Heard Vidur speak with wisdom, truth of saintly philosophy.
[3]
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