विदुर उवाच सप्तदशेमान् राजेन्द्र मनुः स्वायम्भुवोऽब्रवीत्। वैचित्रवीर्य पुरुषानाकाशं मुष्टिभिनतः॥ दानवेन्द्रस्य च धनुरनाम्यं नमतोऽब्रवीत्। अथो मरीचिनः पादानग्राह्यान् गृह्णतस्तथा॥
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.
यश्चाशिष्यं शास्ति वै यश्च तुष्येद् यश्चातिबेलं भजते द्विषन्तम्। स्त्रियश्च यो रक्षति भद्रमश्नुते यशायाच्यं याचते कत्थते वा ॥ यश्चाभिजातः प्रकरोत्यकार्य यश्चाबलो बलिना नित्यवैरी। अश्रद्दधानाय च यो ब्रवीति यश्चाकाम्यं कामयते नरेन्द्र॥ बध्वावहासं श्वशुरो मन्यते यो वध्वा वसन्नभयो मानकामः। परक्षेत्रे निर्वपति यश्चबीजं स्त्रियः च यः परिवदतेऽतिवेलम्॥ यश्चापि लब्ध्वा न स्मरामीति वादी दत्त्वा च यः कत्थि याच्यमानः। यश्चासतः सत्त्वमुपानयीत एतान् नयन्ति निरयं पाशहस्ताः॥
(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-inlaw 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.
यस्मिन् यथा वर्तते यो मनुष्यस्तस्मिंस्तथा वर्तितव्यं स धर्मः। मायाचारो मायया वर्तितव्यः साध्वाचारः साधुना, प्रत्युपेयः॥
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.
जरा रूपं हरति हि धैर्यमाशा मृत्युः प्राणान् धर्मचर्यामसूया। कामो ह्रियं वृत्तमनार्यसेवा क्रोधः श्रियं सर्वमेवाभिमानः॥
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.
धृतराष्ट्र उवाच शतायुरुक्तः पुरुषः सर्ववेदेषु वै यदा। नाप्नोत्यथ च तत् सर्वमायुः केनेह हेतुना॥
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?
विदुर उवाच अंतिमानोऽतिवादश्च तथात्यागो नराधिप। क्रोधश्चात्मविधित्सा च मित्रद्रोहश्च तानि षट्॥
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).
एत एवासयस्तीक्ष्णा कृन्तन्त्यायूंषि देहिनाम्। एतानि मानवान् प्रन्ति न मृत्युर्भद्रमस्तु ते॥ विश्वस्तस्यैति यो दारान् यश्चापि गुरुतल्पगः। वृषलीपतिर्द्विजो यश्च पानपश्चैव भारत।॥ आदेशकृद् वृत्तिहन्ता द्विजानां प्रेषकश्च यः। शरणागतहा चैव सर्वे ब्रह्महणः समाः। एतैः समेत्य कर्तव्यं प्रायश्चित्तमिति श्रुतिः॥
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.
गृहीतवाक्यो नयविद् वदान्यः शेषानभोक्ता ह्यविहिंसकश्च। नानर्थकृत्याकुलितः कृतज्ञः सत्यो मृदुः स्वर्गमुपैति विद्वान्॥
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.
सुलभाः पुरुषा राजन् सततं प्रियवादिनः। अप्रियस्य तु पथ्यस्य वक्ता श्रोता च दुर्लभः॥
Persons speaking agreeably can readily be met with, O king; but not so the man who speaks disagreeably.
यो हि धर्मं समाश्रित्य भर्तुः प्रियाप्रिये। अप्रियाण्याहं पथ्यानि तेन राजा सहायवान्।॥
He, who having an eye on virtue and disregarding what is a agreeable or disagreeable but beneficial, is a real help to his king.
त्यजेत् कुलार्थं पुरुषं ग्रामस्यार्थं कुलं त्यजेत्। ग्रामं जनपदस्यार्थं आत्मार्थं पृथिवीं त्यजेत्॥
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.
आपदर्थं धनं रक्षेद् दारान् रक्षेद् धनैरपि। आत्मानं सततं रक्षेद् दारैरपि धनैरपि॥
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,
द्यूतमेतत् पुराकल्पे दृष्टं वैरकरं नृणाम्। तस्माद् द्यूतं न सेवेत हास्यार्थमपि बुद्धिमान्॥
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.
उक्तं मया द्यूतकालेऽपि राजन् नेदं युक्तं वचनं प्रातिपेया तदौषधं पथ्यमिवातुरस्य न रोचते तव वैचित्रवीर्य।।२०
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.
काकैरिमांश्चित्रबर्हान् मयूरान् पराजयेथाः पाण्डवान् धार्तराष्ट्रैः। हित्वा सिंहान् क्रोष्टकान् गृहमान: प्राप्ते काले शोचिता त्वं नरेन्द्रः॥
By the help of these sons of Dhritarashtra who are like crows you desire to subdue the Pandavas who are as peacocks with variegated plumage. Forsaking the lions you are protecting the jackals. When the time comes, you will repent for it.
यस्तात न क्रुध्यति सर्वकालं भृत्यस्य भक्तस्य हिते रतस्य। तस्मिन् भृत्या भर्तरि विश्वसन्ति न चैनमापत्सु परित्यजन्ति॥
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.
न भृत्यानां वृत्तिसंरोधनेन राज्यं धनं संजिघृक्षेदपूर्वम्। त्यजन्ति होनं वञ्चिता वै विरुद्धाः स्निग्धा ह्यमात्याः परिहीनभोगाः॥
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.
ण्यायव्यये चानुरूपा च वृत्तिम्। संगृह्णीयादनुरूपान् सहायान् सहायसाध्यानि हि दुष्कराणि॥
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.
अभिप्रायं यो विदित्वा तु भर्तुः सर्वाणि कार्याणि करोत्यतन्द्री। वक्ता हितानामनुक्त आर्य: शक्तिज्ञः आत्मेव हि सोऽनुकम्प्यः॥
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.
वाक्यं तु यो नाद्रियतेऽनुशिष्टः प्रत्याह यश्चापि नियुज्यमानः। प्रज्ञाभिमानी प्रतिकूलवादी त्याज्यः स तादृक् त्वरयैक भृत्यः॥
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.
अस्तब्धमक्लीबमदीर्घसूत्रं सानुक्रोशं श्लक्ष्णमहार्यमन्यैः। अरोगजातीयमुदारवाक्यं दूतं वदन्त्यष्टगुणोपपन्नम्॥
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.
न विश्वासाज्जातु परस्य गेहे गच्छेन्नरशेतयानो विकाले। न चत्वरे निशि तिष्ठेन्निगूढो न राजकाम्यां योषितं प्रार्थयीत॥
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.
न निछवं मन्त्रगतस्य गच्छेत् संसृष्टमन्त्रस्य कुसङ्गतस्य। न च ब्रूयान्नाश्वसिमि त्वयीति सकारणं व्यपदेशं तु कुर्यात्॥
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.
घृणी राजा पुंश्चली राजभृत्यः पुत्रो भ्राता विधवा बालपुत्रा। सेनाजीवी चोद्धृतभूतिरेव व्यवहारेषु वर्जनीयाः स्युरेते॥
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.
अष्टौ गुणाः पुरुषं दीपयन्ति प्रज्ञा च कौल्यं च श्रुतं दमश्च। पराक्रमश्चाबहुभाषिता च दानं यथाशक्ति कृतज्ञता च॥
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.
नेको गुण: संश्रयते प्रसह्या राजा यदा सत्कुरुते मनुष्यं सर्वान् गुणानेष गुणो बिभर्ति॥
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.
गुणा दश स्नानशीलं भजन्ते बलं रूपं स्वरवर्णप्रशुद्धिः। स्पर्शश्च गन्धश्च विशुद्धता च श्री: सौकुमार्य प्रवराश्च नार्यः॥
Those who bathe get these eight qualities, viz., strength, beauty, voice, ability to pronounce all the letters correctly, delicacy of touch, fineness of scent, purity, prosperity, delicacy of limbs and beautiful women.
गुणाश्च पण्मितभुक्तं भजन्ते आरोग्यमायुश्च बलं सुखं च। अनाविलं चास्य भवत्यपत्यं न चैनमायून इति क्षिपन्ति॥
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.
अकर्मशीलं च महाशनं च लोकद्विष्टं बहुमायं नृशंसम्। अदेशकालज्ञमनिष्टवेषमेतान् गृहे न प्रतिवासयेत॥
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.
कदर्यमाक्रोशकमश्रुतं च वनौकसं धूर्तममान्यमानिनम्। मेतान् भृशार्तोऽपि न जातु याचेत्॥
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.
संक्लिष्टकर्माणतिप्रमादं नित्यानृतं चादृढभक्तिकं च। विसृष्टरागं पटुमानिनं चाप्येतान् न सेवेत नराधमान् षट्॥
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 tasksthese six worst classes of men should never be served.
सहायबन्धना ह्याः सहायाश्चार्थबन्धना। अन्योन्यबन्धनावेतौ विनान्योन्यं न सिद्ध्यतः॥
(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.
उत्पाद्य पुत्राननृणांश्च कृत्वा वृत्तिं च तेभ्योऽनुविधाय कांचित्। स्थाने कुमारी: प्रतिपाद्य सर्वा अरण्यसंस्थोऽथ मुनिळूभूषेत्॥
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.
हितं यत् सर्वभूतानामात्मनश्च सुखावहम्। तत् कुर्यादीश्वरे ह्येतन्मूलं सर्वार्थसिद्धये॥
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.
वृद्धिः प्रभावस्तेजश्च सत्त्वमुत्थानमेव च। व्यवसायश्च यस्य स्यात् तस्यावृत्तिभयं कुतः॥
Intelligence, energy, prowess, strength, promptitude and perseverance, why should one having these fear for a living?
पश्य दोषान् पाण्डवैविचहे त्वं यत्र व्यथेयुरपि देवाः सशक्राः। पुत्रैर्वैरं नित्यमुद्विग्नवासो यशःप्रणाशो द्विषतां च हर्षः॥
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.
भीष्मस्य कोपस्तव चैवेन्द्रकल्प द्रोणस्य राज्ञश्च युधिष्ठिरस्य। उत्सादयेल्लोकमिमं प्रवृद्धः श्वेतो चहस्तियेगिवापतन् खे॥
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.
तव पुत्रशतं चैव कर्णः पञ्च च पाण्डवाः। पृथिवीमनुशासेयुरखिलां सागराम्बराम्॥
Your hundred sons and Karna and the five Pandavas can rule the whole world bounded by the seas.
धार्तराष्ट्रा वनं राजन् व्याघ्राः पाण्डुसुता मताः। मा वनं छिन्धि सव्यानं मा व्याघ्रान नीनशन् वनात्॥
The sons of Dhritarashtra, 0 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.
न स्याद् वनमृते व्याघ्रान् व्याघ्रा न स्युर्ऋते वनम्। वनं हि रक्ष्यते व्याघैर्व्याघ्रान् रक्षति काननम्॥
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.
न तथेच्छन्ति कल्याणान् परेषां वेदितुं गुणान्। यथैषां ज्ञातुमिच्छन्ति नैर्गुण्यं पापचेतसः॥
Evil-minded persons do not seek to know the good qualities of men; so much so they desire to know their defects.
अर्थसिद्धिं परामिच्छन् धर्ममेवादितश्चरेत्। न हि धर्मादपैत्यर्थः स्वर्गलोकादिवामृतम्॥
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.
यस्यात्मा विरतः पापात् कल्याणे च निवेशितः। तेन सर्वमिदं बुद्धं प्रकृतिर्विकृतिश्च य॥
All this, whether natural or artificial, is known by him whose soul has been separated from evils and fixed on good things.
यो धर्ममर्थं कामं च यथाकालं निषेवते। धर्मार्थकामसंयोगं सोऽमुत्रेह च विन्दति॥
He, who pursues virtue, worldly good and desire at suitable periods, gets a combination of virtue, worldly good and desire both here and elsewhere.
संनियच्छति यो वेगमुत्थितं क्रोधहर्षयोः। स श्रियो भाजनं राजन् यश्चापत्सु न मुह्यति॥
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.
बलं पञ्चविधं नित्यं पुरुषाणां निबोध मे। यत् तु बाहुबलं नाम कनिष्ठं बलमुच्यते॥
Men have always five sorts of strength, listen to me, O king. What is called strength of arms is said to be the worst.
अमात्यलाभो भद्रं ते द्वितीयं बलमुच्यते। तृतीयं धनलाभं तु बलमाहुर्मनीषिणः॥
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.
यत् त्वस्य सहजं राजन् पितृपैतामहं बलम्। अभिजातबलं नाम तच्चतुर्थं बलं स्मृतम्॥
What strength is acquired from one's father and grandfather, the strength of birth, the holy books declare, is the fourth sort of strength.
येन त्वेतानि सर्वाणि संगृहीतानि भारत। यद् बलानां बलं श्रेष्ठं तत् प्रज्ञाबलमुच्यते॥
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.
महते योऽपकाराय नरस्यं प्रभवेन्नरः। तेन वैरं समासज्य दूरस्थोऽस्मीति नाश्वसेत्॥
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."
स्त्रीधू राजसु सर्पषु स्वाध्यायप्रभुशत्रुषु। भोगेष्वायुषि विश्वासं कः प्राज्ञः कर्तुमर्हति॥
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?
चिकित्सकाः सन्ति न चौषधानि। न होममन्त्रा न च मङ्गलानि नाथर्वणा नाप्यगदाः सुसिद्धाः॥
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.
सर्पश्चाग्निश्च सिंहश्च कुलपुत्रश्च भारत। नावज्ञेया मनुष्येण सर्वे ह्येतेऽतितेजसः॥
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.
अग्निस्तेजो महल्लोके गूढस्तिष्ठति दारुषु। न चोपयुक्ते तद् दारु यावन्नोद्दीप्यते परैः॥
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.
स एव खलु दारुभ्यो यदा निर्मथ्य दीप्यते। तद् दारु च वनं चान्यन्निर्दहत्याशु तेजसा॥
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.
एवमेव कुले जाताः पावकोपमतेजसः। क्षमावन्तो निराकाराः काष्टेऽग्निरिव शेरते॥
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.
लताधर्मा त्वं सपुत्रः शालाः पाण्डुसुता मताः। न लता वर्धते जातु महाद्रुममनाश्रिता॥
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.
वनं राजंस्तव पुत्रोऽऽम्बिकेय सिंहान् वने पाण्डवांस्तात विद्धि। सिंहैविहीनं हि वनं विनश्येत् सिंहा विनश्येयुर्ऋते वनेन॥
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.