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,
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.
* * *

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


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


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 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


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


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


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


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


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 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



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


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


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


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


02 आर्ताहंपरलपामीदमइतिमांविद्धिभारत


03 कर्मखल्वइहकर्तव्यंजातेनामित्रकर्शन


04 आमातृस्तनपानाचचयावचछय्यॊपसर्पणम


05 जङ्गमेषुविशेषेणमनुष्याभरतर्षभ


06 उत्थानमअभिजानन्तिसर्वभूतानिभारत


07 पश्यामिसवंसमुत्थानमउपजीवन्तिजन्तवः


08 सवकर्मकुरुमागलासीःकर्मणाभवदंशितः


09 तस्यचापिभवेतकार्यंविवृद्धौरक्षणेतथा


10 उत्सीदेरनपरजाःसर्वानकुर्युःकर्मचेदयदि



11 यशचदिष्टपरॊलॊकेयशचायंहठवादकः


12 यॊहिदिष्टमउपासीनॊनिर्विचेष्टःसुखंसवपेत


13 तथैवहठबुद्धिरयःशक्तःकर्मण्यअकर्मकृत


14 अकस्मादअपियःकशचिदअर्थंपराप्नॊतिपूरुषः


15 यचचापिकिंचितपुरुषॊदिष्टंनामलभत्यउत


16 यतसवयंकर्मणाकिंचितफलमआप्नॊतिपूरुषः


17 सवभावतःपरवृत्तॊऽनयःपराप्नॊत्यअर्थानअकारणात


18 एवंहठाचचदैवाचचसवभावातकर्मणसतथा


19 धातापिहिसवकर्मैवतैसतैरहेतुभिरईश्वरः


20 यदधययंपुरुषंकिंचितकुरुतेवैशुभाशुभम


21 कारणंतस्यदेहॊऽयंधातुःकर्मणिकर्मणि


22 तेषुतेषुहिकृत्येषुविनियॊक्तामहेश्वरः


23 मनसार्थानविनिश्चित्यपश्चातपराप्नॊतिकर्मणा


24 संख्यातुंनैवशक्यानिकर्माणिपुरुषर्षभ


25 तिलेतैलंगविकषीरंकाष्ठेपावकमअन्ततः


26 ततःपरवर्ततेपश्च्चातकरणेष्वअस्यसिद्धये


27 कुशलेनकृतंकर्मकर्त्रासाधुविनिश्चितम


28 इष्टापूर्तफलंनसयाननशिष्यॊनगुरुरभवेत


29 कर्तृत्वादएवपुरुषःकर्मसिद्धौपरशस्यते


30 सर्वमएवहठेनैकेदिष्टेनैकेवदन्त्यउत


31 नचैवैतावताकायंमन्यन्तइतिचापरे



32 किंचिददैवादधठातकिंचितकिंचिदएवसवकर्मतः



33 तथैवधाताभूतानामइष्टानिष्टफलप्रदः


34 यंयमअर्थमअभिप्रेप्सुःकुरुतेकर्मपूरुषः


35 तरिद्वारामअर्थसिद्धिंतुनानुपश्यन्तियेनराः


36 कर्तव्यंतवएवकर्मेतिमनॊरएषविनिश्चयः


37 कुर्वतॊहिभवत्यएवपरायेणेहयुधिष्ठिर


38 असंभवेतवअस्यहेतुःपरायश्चित्तंतुलक्ष्यते


39 अलक्ष्मीरआविशत्यएनंशयानमअलसंनरम


40 अनर्थंसंशयावस्थंवृण्वतेमुक्तसंशयाः


41 एकान्तेनहयअनर्थॊऽयंवर्ततेऽसमासुसांप्रतम


42 अथवासिद्धिरएवसयानमहिमातुतथैवते


43 अन्येषांकर्मसफलमअस्माकमअपिवापुनः


44 पृथिवींलाङ्गलेनैवभित्त्वाबीजंवपत्यउत


45 वृष्टिशचेननानुगृह्णीयादअनेनासतत्रकर्षकः


46 तचचेदअफलमअस्माकंनापराधॊऽसतिनःकवचित


47 कुर्वतॊनार्थसिद्धिरमेभवतीतिहभारत



48 बहूनांसमवायेहिभावानांकर्मसिध्यति



49 देशकालावउपायांशचमङ्गलंसवस्तिवृद्धये


50 अप्रमत्तेनततकार्यमउपदेष्टापराक्रमः


51 यंतुधीरॊऽनववेक्षेतशरेयांसंबहुभिरगुणैः


52 वयसनंवास्यकाङ्क्षेतविनाशंवायुधिष्ठिर


53 उत्थानयुक्तःसततंपरेषामअन्तरैषिणे


54 नचैवात्मावमन्तव्यःपुरुषेणकदाचन


55 एवंसंस्थितिकासिद्धिरइयंलॊकस्यभारत


56 बराह्मणंमेपितापूर्वंवासयामआसपण्डितम


57 नीतिंबृहस्पतिप्रॊक्तांभरातॄनमेऽगराहयतपुरा


58 समांराजनकर्मवतीमआगतामआहसान्त्वयन



उद्योग पर्व – ३४

01 [वै]याज्ञसेन्यावचःशरुत्वाभीमसेनॊऽतयमर्षणः


02 राज्यस्यपदवींधर्म्यांवरजसत्पुरुषॊचिताम


03 नैवधर्मेणतदराज्यंनार्जवेननचौजसा


04 गॊमायुनेवसिंहानांदुर्बलेनबलीयसाम


05 धर्मलेशपरतिच्छन्नःपरभवंधर्मकामयॊः


06 भवतॊऽनुविधानेनराज्यंनःपश्यतांहृतम


07 कुणीनामइवबिल्वानिपङ्गूनामइवधेनवः


08 भवतःपरियमइत्यएवंमहदवयसनमईदृशम


09 कर्शयामःसवमित्राणिनन्दयामशचशात्रवान


10 यदवयंनतदैवैतानधार्तराष्ट्राननिहन्महि


11 अथैनामअन्ववेक्षस्वमृगचर्यामइवात्मनः


12 यांनकृष्णॊनबीभत्सुरनाभिमन्युरनसृञ्जयः


13 भवानधर्मॊधर्मइतिसततंवरतकर्शितः


14 दुर्मनुष्यांहिनिर्वेदमअफलंसर्वघातिनाम


15 सभवानदृष्टिमाञशक्तःपश्यन्नआत्मनिपौरुषम


16 अस्मानअमीधार्तराष्ट्राःकषममाणानअलंसतः


17 तत्रचेदयुध्यमानानामअजिह्ममअनिवर्तिनाम


18 अथवावयमएवैताननिहत्यभरतर्षभ


19 सर्वथाकार्यमएतननःसवधर्ममअनुतिष्ठताम


20 आत्मार्थंयुध्यमानानांविदितेकृत्यलक्षणे


21 कर्शनार्थॊहियॊधर्मॊमित्राणामआत्मनसतथा


22 सर्वथाधर्मनित्यंतुपुरुषंधर्मदुर्बलम


23 यस्यधर्मॊहिधर्मार्थंकलेशभाननसपण्डितः


24 यस्यचार्थार्थमएवार्थःसचनार्थस्यकॊविदः


25 अतिवेलंहियॊऽरथार्थीनेतरावअनुतिष्ठति


26 सततंयशचकामार्थीनेतरावअनुतिष्ठति


27 तस्यधर्मार्थहीनस्यकामान्तेनिधनंधरुवम


28 तस्मादधर्मार्थयॊरनित्यंनपरमाद्यन्तिपण्डिताः


29 सर्वथाधर्ममूलॊऽरथॊधर्मशचार्थपरिग्रहः


30 दरव्यार्थसपर्शसंयॊगेयापरीतिरउपजायते


31 अर्थार्थीपुरुषॊराजनबृहन्तंधर्ममऋच्छति


32 नहिकामेनकामॊऽनयःसाध्यतेफलमएवतत


33 इमाञशकुनिकानराजनहन्तिवैतंसिकॊयथा


34 कामाललॊभाचचधर्मस्यपरवृत्तिंयॊनपश्यति


35 वयक्तंतेविदितॊराजन्नअर्थॊदरव्यपरिग्रहः


36 तस्यनाशंविनाशंवाजरयामरणेनवा


37 इन्द्रियाणांचपञ्चानांमनसॊहृदयस्यच



38 एवमएवपृथगदृष्ट्वाधर्मार्थौकाममएवच



39 धर्मंपूर्वंधनंमध्येजघन्येकाममआचरेत


40 कामंपूर्वंधनंमध्येजघन्येधर्ममआचरेत


41 धर्मंचार्थंचकामंचयथावदवदतांवर


42 मॊक्षॊवापरमंशरेयएषराजनसुखार्थिनाम


43 तदवाशुकरियतांराजनपराप्तिरवाप्यअधिगम्यताम


44 विदितशचैवतेधर्मःसततंचरितशचते


45 दानंयज्ञंसतांपूजावेदधारणमआर्जवम


46 एषनार्थविहीनेनशक्यॊराजननिषेवितुम


47 धर्ममूलंजगदराजननान्यदधर्मादविशिष्यते


48 नचार्थॊभैक्षचर्येणनापिकलैब्येनकर्हिचित


49 परतिषिद्धाहितेयाच्ञाययासिध्यतिवैदविजः


50 भैक्षचर्यानविहितानचविटशूद्रजीविका


51 उदारमएवविद्वांसॊधर्मंपराहुरमनीषिणः


52 अनुबुध्यस्वराजेन्द्रवेत्थधर्मानसनातनान


53 परजापालनसंभूतंफलंतवनगर्हितम


54 तस्मादविचलितःपार्थलॊकेहास्यंगमिष्यसि


55 सकषात्रंहृदयंकृत्वातयक्त्वेदंशिथिलंमनः


56 नहिकेवलधर्मात्मापृथिवींजातुकशचन


57 जिह्वांदत्त्वाबहूनांहिकषुद्राणांलुब्धचेतसाम


58 भरातरःपूर्वजाताशचसुसमृद्धाशचसर्वशः


59 एवंबलवतःसर्वमइतिबुद्ध्वामहीपते


60 नहयअर्जुनसमःकशचिदयुधियॊद्धाधनुर्धरः


61 सत्त्वेनकुरुतेयुद्धंराजनसुबलवानअपि


62 सत्त्वंहिमूलमअर्थस्यवितथंयदअयॊऽनयथा


63 अर्थत्यागॊहिकार्यःसयादअर्थंशरेयांसमइच्छता


64 अर्थेनतुसमॊऽनर्थॊयत्रलभ्येतनॊदयः


65 एवमएवमनुष्येन्द्रधर्मंतयक्त्वाल्पकंनरः


66 अमित्रंमित्रसंपन्नंमित्रैरभिन्दन्तिपण्डिताः


67 सत्त्वेनकुरुतेयुद्धंराजनसुबलवानअपि


68 सर्वथासंहतैरएवदुर्बलैरबलवानअपि


69 यथाराजनपरजाःसर्वाःसूर्यःपातिगभस्तिभिः


70 एतदधयपितपॊराजनपुराणमइतिनःशरुतम


71 अपेयातकिलभाःसूर्याललक्ष्मीशचन्द्रमससतथा


72 भवतशचपरशंसाभिरनिन्दाभिरइतरस्यच


73 इदमअभ्यधिकंराजनबराह्मणागुरवशचते


74 यननमॊहाननकार्पण्याननलॊभाननभयादअपि


75 यदएनःकुरुतेकिंचिदराजाभूमिमइवाप्नुवन


76 बराह्मणेभ्यॊदददगरामानगाशचराजनसहस्रशः


77 पौरजानपदाःसर्वेपरायशःकुरुनन्दन


78 शवदृतौकषीरमआसक्तंबरह्मवावृषलेयथा


79 इतिनिर्वचनंलॊकेचिरंचरतिभारत


80 सभवानरथमआस्थायसर्वॊपकरणान्वितम


81 वाचयित्वादविजश्रेष्ठानअद्यैवगजसाह्वयम



82 शरियमआदत्स्वकौन्तेयधार्तराष्ट्रानमहाबल


83 सपर्शमआशीविषाभानांमर्त्यःकशचनसंसहेत


84 यःसहेतगदावेगंममकरुद्धस्यसंयुगे


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.


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.
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.
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.
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.
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.

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.
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.
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.
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