II ›r∂ Hari II 2001

Vidura N∂ti
(Mahåbhårata-Udyogaparva)

tvameva måtå ca pitå tvameva

tvameva bandhu‹ca sakhå tvameva,
tvameva vidyå draviƒa≈ tvameva
tvameva sarva≈ mama devadeva.

Gita Press, Gorakhpur

Third Reprint 2018 3,000
Total 11,000

❖ Price : ` 20
( Twenty Rupees only )

Printed & Published by :

Gita Press, Gorakhpur—273005 (INDIA)
(a unit of Gobind Bhavan-Karyalaya, Kolkata)

Phone : (0551) 2334721, 2331250 , 2333030

web : gitapress.org e-mail : [email protected]
Visit gitapressbookshop. in for online purchase of Gitapress publications.
 Preface
The conversation reproduced below takes place
between the Hastinapur king, Dhætar嶢ra and his cousin
Vidura. It is contained in eight chapters of the Udyoga
Parva of the epic, the Mahåbhårata.
A tussle is going on between the kingís sons, the
Kauravas led by Duryodhana, the eldest prince and their
cousins, the P僌avas, led by Yudhi¶¢hira for an equitable
division of the kingdom. Sa¤jaya, the kingís confidante
and charioteer, had gone to placate the P僌ava princes.
The tidings he brought gave no cheer to the blind king
who wanted his son, Duryodhana to inherit the entire
kingdom.
The narrator is §R¶i Vai‹ampåyana, a celebrated pupil
of Vyåsa. He is said to have recounted the whole of
Mahåbhårata to king Janamejaya, son of Par∂k¶ita, grandson
of Arjuna, the P僌ava prince.
U
 Submission
[From Ist Edition in Hindi]
Vidura N∂ti is a well-known and highly beneficial part of
the Mahåbhårata. In these chapters, Mahåtmå Vidura has
explained to the King, Dhætar嶢ra several issues relating
to human welfare in this and the other world. The following
extract consist of eight chapters (33ó40) of the Udyoga
Parva of the Mahåbhårata. Several Sanskrit commentaries
have been published on the Vidura N∂ti.
In these chapters, while advising on the duties of a
king, that is Råja Dharma, several other issues have been
discussed in eye-catching detail. Some of these are:
Polity, interaction, treatment of others, truthful behaviour,
Dharma, means to achieve happiness and eschew actions
that lead to suffering, discrimination between undesirable
and desirable qualities, importance of renunciation, different
facets of justice, Truth, human welfare, forgiveness, non-
violence, attributes of a friend, and consequences of
ingratitude. The author has lucidly delineated the duties of
a king while stressing upon the virtue of giving up greed.
Vidura N∂ti will benefit the illiterate as well the learned,
the adults, the aged and the young, the women, the rulers
and the subjects, the rich and the poor, the teacher as
well as the student, those busy in serving others, and
those desirous of living a clean and happy life.
The ›lokas have been translated in simple language.
We hope that Indians of whatever class or region they
might belong to benefit from this book.
›råvaƒa K涃a 8, Hanumanprasad Poddar
Vikrama Sa≈vat 2011
Gorakhpur
 II Shri Hari II
CONTENTS
Chapter-I
›loka No. Topic Page
1ó6 Vidura admitted to the Kingís presence ........... 17-18
7-8 Vidura inquires a worried Dhætar嶢ra
the reason for his being summoned ................... 18
9ó12 Dhætar嶢ra explains his worry and
requests a solution ............................................. 19
13ó19 Vidura describes the situations which
keep a man awake. He taunts the king
for the injustice done to Yudhi¶¢hira ........... 19ó21
20ó34 The attributes of a PaƒŒita ......................... 21ó24
35ó44 How to identify an idiot? ............................... 24-25
45 Who is a PaƒŒita? ......................................... 25-26
46 Condemnation of a person who does
not share his wealth with other members
of the family ....................................................... 26
47 A wrong deed is visited upon the doer
alone .................................................................... 26
48-49 The importance of intellect. How to
wisely use oneís intelligence? ............................ 26
50 Lack of wise policies can destroy a king .............. 27
51 Situations where a person must share
his thoughts etc. with others .............................. 27
52 In praise of truth ................................................. 27
53ó56 In praise of forgiveness. ................................ 27-28
57 In praise of Dharma & Knowledge etc. ................. 28
58 When are the kings and the Brahmins
losers? ................................................................. 28
59 In praise of persons who are polite
in speech ........................................................... 28
 (6)
›loka No. Topic Page
60 Persons who follow others blindly .............. 28-29
61 Know your limits ................................................ 29
62 When is Gæhastha or a Sa≈nyås∂ looked
down upon .......................................................... 29
63 The two persons who deserve a place
in paradise ......................................................... 29
64 When is well-earned wealth misused? ............... 29
65 Who deserve to be punished with death
by drowning? ................................................. 29-30
66 The two types of person who atain
paradise .............................................................. 30
67-68 The three means to attain success. Three
types of human beings ...................................... 30
69 Persons who do not deserve to be rich ............... 30
70 The three evils which destroy a human
being ................................................................... 30
71 The three gates to hell ...................................... 30
72 The three sources of happiness ........................ 31
73 The types of persons who deserve to ...................
be protected ....................................................... 31
74 The four types of persons who ought
to kept at a distance by the king ..................... 31
75 The four types of dependents who
deserve a shelter ............................................... 31
76-77 The four situations which yield result
quickly ........................................................... 31-32
78 The four deeds which make a person
fearless ............................................................... 32
79 The five entities who deserve to be
worshipped ......................................................... 32
80 The five acts which bring glory to man ................ 32
81 The five types of personís who depend
upon a king ................................................... 32-33
 (7)
›loka No. Topic Page

82 Failure of even one of the five senses

can harm a person ............................................ 33
83ó85 Six Undesirable qualities ................................... 33
86-87 Virtues which must not be given up ............ 33-34
88 Desirability of overcoming 6 bad habits ............... 34
89-90 The six types of persons who depend
on others to make a living ................................ 34
91 Lack of care can destroy farm, cattle etc. ........... 34
92-93 Six types of persons ignored by the
other six ............................................................. 35
94 Six sources of happiness on this earth ............ 35
95 The six types of persons who are always ...............
unhappy .............................................................. 35
96-97 Seven bad habits, a king must give up .......... 35-36
98ó100 8 indicators of the decline of a person ................ 36
101ó103 8 sources of hapiness .................................. 36-37
104 8 virtues which elevate a person ...................... 37
105 Know your body which is endowed
with many entrances .......................................... 37
106-107 10 types of person ignorant of Dharma ............... 37
108ó110 Advice tendered by Prahlåda to his son .............. 38
111ó115 Qualities of a warrior, a wise king and
a noble person ........................................... 38ó40
116ó119 Qualities of a person who can impress
his public ....................................................... 40-41
120ó123 Who is superior among the learned? ........... 41-42
124ó126 Qualities of a man who shines like
the sun .......................................................... 42-43
127-128 Vidura Councils Dhætar嶢ra to handover
half of the kingdom to the P僌ava
Brothers .............................................................. 43
 (8)
›loka No. Topic Page
Chapter-2
1ó3 A worried Dhætar嶢ra seeks counsel
for his welfare .................................................... 44
4-5 Vidura promises to tender honest advice
only ............................................................... 44-45
6-7 Do not follow the path of untruth
even if that leads to success ........................... 45
8-9 Keep in mind the purpose and result
to be achieved in any activity ........................... 45
10-11 An unthinking king loses his kingdom ............ 45-46
12-13 Wealth is destroyed by unfair treatment
of others ............................................................. 46
14 Advice regarding digestible foods ...................... 46
15-16 The time to pluck a ripe fruit ............................ 46
17-18 Painless collection of taxes .............................. 47
19-20 Do not take a step forward without
weighing its consequences ................................ 47
21-22 When do the subjects approve of a
king? ................................................................... 47
23ó26 How should a king look after his
subject? .............................................................. 48
27-28 Injustice destroys a Kingdom. Practice
of Dharma brings prosperity ......................... 48-49
29 Damages caused by a lack of Dharma ............... 49
30-31 Justification for the destruction of an
enemy for self-preservation ............................... 49
32-33 Garner your wisdom from various
sources .......................................................... 49-50
34ó37 Donít underestimate the strength of a
superior ............................................................... 50
38ó40 Several types of protectors .......................... 50-51
41ó43 Good conduct is superior to lineage ................. 51
44ó46 In praise of the truthful ................................. 51-52
 (9)
›loka No. Topic Page
47-48 In praise of good conduct ................................. 52
49ó51 Consumption of food by different
classes of persons ....................................... 52-53
52-53 Various sources of fear ..................................... 53
54-55 A lack of control over the five senses
leads to decline ................................................. 53
56-57 Self-control leads to victory and success ........... 54
58-59 How are wealth and success achieved? ........... 54
60ó65 Advantages of a control of the five
senses ........................................................... 54-55
66ó69 Lust and anger wipe out wisdom ................. 55-56
70ó73 Avoid bad company ...................................... 56-57
74-75 The importance of forgiveness .......................... 57
76ó80 The advantage of polite speech ................... 57-58
81ó83 A lack of wisdom leads to defeat ................ 58-59
84ó86 Vidura narrates the qualities of
Yudhi¶¢hira ......................................................... 59
Chapter-3
1 Dhætar嶢ra wants Vidura to tell him
more about righteous Conduct ........................... 60
2-3 Vidura advises the king to treat others
kindly .................................................................. 60
4 Virtuous conduct in this world ensures
passage to the Swargaloka ............................... 60
5ó38 The story of Ke‹in∂ and of meditation
by Prahlåda in the dispute between
his son Virocana and the Brahmin,
Sudhanvå ................................................... 60ó67
39 Vidura advises the King not to resort
to falsehood for the sake of land ...................... 68
40-41 The importance of intelligent conduct
in achieving success ......................................... 68
 (10)
›loka No. Topic Page
42ó45 Even the knowledge of Vedas cannot
protect a deceitful person ............................. 68-69
46ó48 Certain evil deeds are as pernicious
as the killing of a Brahmin ........................... 69-70
49-50 8 situations in which a human being
can be tested. 8 destructive habits .................. 70
51-52 8 virtues that help in the creation of
wealth, add to longevity etc. ........................ 70-71
53ó55 The importance of a kingís noble
conduct .......................................................... 71-72
56-57 8 paths to righteous conduct ............................. 72
58 The importance of Dharma and the
truth .................................................................... 72
59ó65 The 10 pathways to heaven ...................... 72ó74
66ó68 The importance of wisdom and
discretion ............................................................ 74
69ó71 Wealth acquired through foul means
does not overcome short-comings ............... 74-75
72ó74 Desirable qualities in a king who wants
rule for a long time. 3 types of persons
who benefit the most from the earth ................ 75
75 Identification of good and of evil deeds .......... 75-76
76-77 Advice to the king to treat his nephews
like a father ........................................................ 76
Chapter-4
1ó3 Dialogue between Dattåtreya and the
Devatås .............................................................. 77
4 Dattåtreya advises patience and the
pursuit of truth .............................................. 77-78
5ó8 The importance of the spoken word ............. 78-79
9ó11 The rewards of forbearance .......................... 79-80
12ó15 The importance of the spoken word .................. 80
 (11)
›loka No. Topic Page
16ó21 How to identify different types of
persons? ..................................................... 80ó82
22ó24 Dhætar嶢ra wants to know from Vidura
the qualities of human beings born to
noble families ................................................ 82-83
25ó28 The downfall of noble families ........................... 83
29ó31 The importance of noble conduct ................. 83-84
32-33 The person who are unsuitable to be in
a Court or belong to the kingís family .............. 84
34-35 How to receive a guest? .............................. 84-85
36ó38 Attributes of a good friend ................................. 85
39-40 The disadvantages of a person who is
unstable is conduct and thought .................. 85-86
41ó45 The unstable temperament of an evil
person ........................................................... 86-87
46-47 Be Indifferent to happiness or sorrow ............... 87
48 Lust destroys wisdom ........................................ 87
49-50 A disturbed Dhætar嶢ra looks for peace ......... 87-88
51ó54 Vidura advises the king how to be at
peace? ........................................................... 88-89
55ó57 Person who are inimical can never be
happy ................................................................. 89
58ó60 Damage done by internal differences.
The importance of a well knit group ............ 89-90
61 The downfall of those who harass
Brahmins and women ........................................ 90
62ó65 Unity is strength ........................................... 90-91
66-67 Do not harm the Brahmins, the cows,
the children or the women ................................. 91
68-69 The conquest of anger ................................. 91-92
70ó74 Vidura advises Dhætar嶢ra to amicably
settle the dispute between his sons and
the P僌avas ................................................ 92-93
 (12)
›loka No. Topic Page
Chapter-5
1ó6 Who are chosen for hell by the
messengers of Yamaråja? ............................ 94-95
7-8 Is the policy of retribution desirable? ........... 95-96
9ó11 Why canít a human being live to a 100
years? ................................................................ 96
12-13 Evil deeds akin to the killing of
brahmins ........................................................ 96-97
14ó16 The qualities of a person who deserves
to go to heaven. Who is a true friend
of king? ......................................................... 97-98
17-18 The virtues of renunciations .............................. 98
19ó21 Gambling, the root cause of all evil ............. 98-99
22-23 How does a king retain the trust of his
subordinates? ..................................................... 99
24ó27 The importance of competent
subordinates ................................................ 99-100
28-29 Be alert while choosing an activity .......... 100-101
30 Do not lend to such people ............................. 101
31-32 8 Virtues which enhance the human
excellence ................................................. 101-102
33-34 The utility of a bath and of a frugal
meal ................................................................. 102
35-36 Persons who should be kept at an
arms-length: no shelter; no request for
help ........................................................... 102-103
37 6 types of person who must not be
catered to or pampered ................................... 103
38-39 The time to move into the Vånaprastha
Å‹rama ...................................................... 103-104
40-41 The secret of all achievement ......................... 104
42ó46 The undesirable consequences of the
war with the P僌avas ............................. 104-105
 (13)
›loka No. Topic Page
47ó50 Dharma cannot be devorced from Artha,
abstain from sin by intellect. An evil
person notices only the undesirable
habits of others ......................................... 105-106
51 Who deserved the kingdom? ........................... 106
52ó55 5 strong points of a human being ............ 106-107
56-57 Never earn the enmity of a stronger
person. The learned never trust such a
person .............................................................. 107
58-59 The importance of wisdom .............................. 107
60ó62 Your relatives can be like fire hidden
in wood ...................................................... 107-108
63-64 Vidura says that the Kauravas and the
P僌avas must live in harmony ...................... 108
Chapter-6
1 Suitable welcome to respectable elders
a must .............................................................. 109
2-3 The welcome rituals of a guest ...................... 109
4-5 Categories of person who though not
deserving a welcome, must be treated
well as guests ........................................... 109-110
6-7 Attributes of a Sa≈nyås∂ and of a
Vånaprastha .............................................. 110-111
8-9 Do not earn the enmity of a wise person.
Do not repose blind faith in anyone ................... 111
10-11 How should a man protect a woman?
Why do women deserve protection? .......... 111-112
12ó14 Choice of a person for safe upkeep ............... 112
15ó21 Qualities of a king who lasts long. Even
a minister need not be privy to the king ..... 112-113
22ó24 Evil deeds lead to undesirable
consequences ........................................... 113-114
25ó26 The qualities of a successful ruler .................. 114
 (14)
›loka No. Topic Page
27 A king must not be greedy .............................. 115
28-29 A subdued enemy must be put to death ............. 115
30ó33 Control of anger and giving up
unnecessary disputes is beneficial ........... 115-116
34-35 Dependence upon an unwise person
can be dangerous ............................................. 116
36-37 The winning qualities of a king ........................ 116
38-39 7 secrets of addition to wealth ......................... 117
40-41 Never harm an innocent person ....................... 117
42-43 A kingdom must not fall into the hands
of a women, a gambler or a child ............. 117-118
44-45 Who is a wise person? ..................................... 118
46-47 Viduraís advice: handing over kingdom
to Duryodhana would be ruinous for
the empire ......................................................... 118
Chapter-7
1 Dhætar嶢ra believes that human beings
are subject to fate ............................................ 119
2ó4 Viduraís advice: ìtake care of which
way the wind blowsî. How to endear
yourself to others? ...................................... 119-120
5 The possibility of the death of a hundred
princess just to please Duryodhana ................. 120
6-7 Beware of such success as could lead
to failure ............................................................ 120
8-9 Do not befriend the rich who lack
virtue. Dhætar嶢ra expresses his inability
to give up siding with Duryodhana ............. 120-121
10ó13 The qualities of a humble person. It is
undesirable to deal with evil persons .................. 121
14ó16 Do not be friendly with a man who is
evil .............................................................. 121-122
 (15)
›loka No. Topic Page
17ó32 Vidura advises the king to protect his
kinsmen and be fair and just to the
P僌avas ................................................ 122ó125
33ó35 Qualities of person who stay praise-
worthy for a long time ..................................... 125
36ó38 6 habits which ought to be given up ........... 125-126
39ó41 Importance of knowledge and the
desirability of looking after the elders ............. 126
42-43 How is lineage judged? ............................. 126-127
44ó47 Preservation of self-acquired wealth.
Protection of oneís near and dear ones ...... 127-128
48ó50 The desirability of giving up friendship
of a foolish person ........................................... 128
51ó56 It is not desirable to either deny the
pleasures of senses or to give them
unbridled freedom ...................................... 128-129
57ó59 The importance of forgiveness.
Importance of sustained effort .................. 129-130
60ó64 How to deal with a cunning person in
order to protect wealth? ............................ 130-131
65ó68 Consequences of certain actions ............. 131-132
69ó71 Different class of people have different
strength ............................................................ 132
72ó76 Persons who can be trusted and those
who cannot be. Importance of paying
respect to the teachers ............................ 132-133
77ó81 Signs of Old-age in different groups of
person ....................................................... 133-134
82ó85 Viduraís advice to the king to treat his
sons and nephews on an equal footing ...... 134-135
Chapter-8
1ó3 How to acquire happiness and fame in
a short duration ................................................. 136
 (16)
›loka No. Topic Page
4 An attitude of negativity is like courting
death ......................................................... 136-137
5-6 7 shortcomings of a student. ........................... 137
7ó11 Sources of dissatisfaction. Essentials of
a good household ..................................... 137-138
12-13 Never give up the righteous conduct .......... 138-139
14ó18 The Inevitability of death. Hence the
desirability of accumulating good
deeds ........................................................ 139-140
19ó22 Wipe out ignorance with knowledge ......... 140-141
23ó25 The virtues of detachment ........................ 141-142
26ó28 The path to Swargaloka for the
K¶atriyas, the Vai‹yas and the ›µudras ...... 142-143
29ó32 Vidura advises Dhætar嶢ra to be fair
and just to Yudhi¶¢hira. However, the
king although in agreement with him,
decline his advice ..................................... 143-144

U
 II ›r∂ Har∂ II

Vidura N∂ti
CHAPTER ONE
flÒ‡Êê¬ÊÿŸ ©UflÊø
mÊ—SÕ¢ ¬˝Ê„Ô ◊„Ôʬ˝ÊôÊÙ œÎÃ⁄UÊc≈ÔU˛Ù ◊„ÔˬÁ×–
ÁflŒÈ⁄U¢ º˝c≈ÈÁ◊ë¿UÊÁ◊ ÃÁ◊„ÔÊŸÿ ◊Ê Áø⁄U◊˜H 1H
Continuing the narrative, Vai‹ampåyana said, ìAs
Sa¤jaya departed, the wise king, Dhætar嶢ra motioned to
his doorman to come closer and said, ìI desire to see
Vidura. Please send for him post haste.î (1)
¬˝Á„UÃÙ œÎÃ⁄UÊc≈˛UáÊ ŒÍ× ˇÊûÊÊ⁄U◊’˝flËؘ–
߸‡fl⁄USàflÊ¢ ◊„ÔÊ⁄UÊ¡Ù ◊„Ôʬ˝ÊôÊ ÁŒŒÎˇÊÁÃH 2H
The messenger sent by Dhætar嶢ra called on Vidura
and said, ìWise master, Maharaj Dhætar嶢ra has requested
a meeting with you.î (2)
∞fl◊ÈQ§SÃÈ ÁflŒÈ⁄U— ¬˝Êåÿ ⁄UÊ¡ÁŸfl‡ÊŸ◊˜˜–
•’˝flËŒ˜˜ œÎÃ⁄UÊc≈ÔU˛Êÿ mÊ—SÕ ◊Ê¢ ¬˝ÁÃflŒÿH 3H
Obeying the summons, Vidura travelled to the kingís
palace and asked the doorman to inform the king of his
arrival. (3)
mÊ—SÕ ©UflÊø
ÁflŒÈ⁄UÙ˘ÿ◊ŸÈ¬˝ÊåÃÙ ⁄UÊ¡ãº˝ Ãfl ‡ÊÊ‚ŸÊؘ–
º˝c≈ÈÁ◊ë¿UÁà Ã ¬ÊŒı Á∑¢§ ∑§⁄UÙÃÈ ¬˝‡ÊÊÁœ ◊Ê◊˜˜H 4H
The doorman approached the king and said, ìMaharaj!
As desired by you, Vidura has arrived. He requests an
audience. What are orders for me, Should I send him in?î(4)
18 Vidura N∂ti

œÎÃ⁄UÊc≈ÔU˛ ©UflÊø
¬˝fl‡Êÿ ◊„Ôʬ˝ÊôÊ¢ ÁflŒÈ⁄U¢ ŒËÉʸŒÌ‡ÊŸ◊˜˜–
•„¢Ô Á„U ÁflŒÈ⁄USÿÊSÿ ŸÊ∑§À¬Ù ¡ÊÃÈ Œ‡Ê¸ŸH 5H
Dhætar嶢ra replied, ìPlease lead the wise and far-
sighted Vidura into the palace. There is no hindrance ever
in meeting him.î (5)
mÊ—SÕ ©UflÊø
¬˝Áfl‡ÊÊã׬È⁄U¢ ˇÊûÊ◊¸„ÔÊ⁄UÊ¡Sÿ œË◊×–
ŸÁ„U Ã Œ‡Ê¸Ÿ˘∑§À¬Ù ¡ÊÃÈ ⁄UÊ¡Ê’˝flËÁh ◊Ê◊˜˜H 6H
The doorman approached Vidura and asked him to
proceed to the private chambers of the sagacious king.
He told the visitor how the king had observed that there
was never any hindrance for him to meet Vidura.î (6)

flÒ‡Êê¬ÊÿŸ ©UflÊø
Ã× ¬˝Áfl‡ÿ ÁflŒÈ⁄UÙ œÎÃ⁄UÊc≈ÔU˛ÁŸfl‡ÊŸ◊˜˜–
•’˝flËؘ ¬˝ÊÜ¡Á‹flʸÄÿ¢ ÁøãÃÿÊŸ¢ Ÿ⁄UÊÁœ¬◊˜˜H 7H
Vidura entered the Kingís chambers with hands folded
and addressed the worried sovereign thus: (7)

ÁflŒÈ⁄UÙ˘„¢Ô ◊„Ôʬ˝ÊôÊ ‚ê¬˝ÊåÃSÃfl ‡ÊÊ‚ŸÊؘ–

ÿÁŒ Á∑§ÜøŸ ∑§Ã¸√ÿ◊ÿ◊ÁS◊ ¬˝‡ÊÊÁœ ◊Ê◊˜˜H 8H
ìAs summoned by you, I have arrived, O wise King. I
await your command.î (8)

œÎÃ⁄UÊc≈ÔU˛ ©UflÊø
‚Ü¡ÿÙ ÁflŒÈ⁄U ¬˝ÊôÊÙ ª„Ô¸ÁÿàflÊ ø ◊Ê¢ ªÃ—–
•¡ÊÇÊòÊÙ— ‡flÙ flÊÄÿ¢ ‚÷Ê◊äÿ ‚ flˇÿÁÃH 9H
Dhætar嶢ra replied, ìVidura, Sa¤jaya was here a short
time ago. He left after censoring me. Tomorrow, he will
 Chapter 1 19

report to the Court the response from the prince, Ajåta‹atru

Yudhi¶¢hira. (9)

ÃSÿÊl ∑ȧL§flË⁄USÿ Ÿ ÁflôÊÊâ fløÙ ◊ÿÊ–

Ãã◊ Œ„ÔÁà ªÊòÊÊÁáÊ ÃŒ∑§Ê·Ë¸Ã˜ ¬˝¡Êª⁄U◊˜H 10H
ìToday, I could not comprehend what the Kuruv∂ra
Yudhi¶¢hira has conveyed. This inability [to know his
intentions] has made me restless. I can hardly sleep. (10)
¡Êª˝ÃÙ Œs◊ÊŸSÿ üÙÿÙ ÿŒŸÈ¬‡ÿÁ‚–
ÃŒ˜˜ ’˝ÍÁ„U àfl¢ Á„U ŸSÃÊà œ◊ʸո∑ȧ‡Ê‹Ù sÁ‚H 11H
ìBrother, please be frank and speak what works,
in your wise opinion, to my welfare who is unable to
sleep and is restless with apprehensions. Among us, you
alone are learned in the understanding of Dharma and
Artha. (11)
ÿ× ¬˝Êå× ‚Ü¡ÿ— ¬Êá«flèÿÙ
Ÿ ◊ ÿÕÊflã◊Ÿ‚— ¬˝‡ÊÊÁã×–
‚fl¸Áãº˝ÿÊáÿ¬˝∑ΧÁâ ªÃÊÁŸ
Á∑¢§ flˇÿÃËàÿfl ◊˘l ¬˝ÁøãÃÊH 12H
ìI have been at unease since Sa¤jaya returned after
meeting the P僌avas. I feel distraught in my mind and
body. I am apprehensive of what he might convey tomorrow
in the Court.î (12)
ÁflŒÈ⁄U ©UflÊø
•Á÷ÿÈQ¢§ ’‹flÃÊ ŒÈ’¸‹¢ „ÔËŸ‚ÊœŸ◊˜˜–
NÃSfl¢ ∑§ÊÁ◊Ÿ¢ øÙ⁄U◊ÊÁfl‡ÊÁãà ¬˝¡Êª⁄UÊ—H 13H
After careful consideration, Vidura responded: ìRåjan!
They alone stay sleepless who antagonize a mightier
person, or the weak, helpless and destitute who have lost
whatever little they had. The lechers as well as the thieves
too stay awake at night. (13)
20 Vidura N∂ti

∑§ÁëøŒÃÒ◊¸„Ôʌٷҟ¸ S¬Îc≈ÔUÙ˘Á‚ Ÿ⁄UÊÁœ¬–

∑§Áëøëø ¬⁄UÁflûÊ·È ªÎäÿ㟠¬Á⁄UÃåÿ‚H 14H
ìNarendra! I hope that you are not afflicted with any of
the aforementioned serious maladies. I trust that you are
not impatiently coveting wealth that belongs to others.
(14)
œÎÃ⁄UÊc≈ÔU˛ ©UflÊø
üÊÙÃÈÁ◊ë¿UÊÁ◊ Ã œêÿZ ¬⁄U¢ ŸÒ—üÙÿ‚¢ flø—–
•ÁS◊Ÿ˜ ⁄UÊ¡Ì·fl¢‡Ù Á„U àfl◊∑§— ¬˝ÊôÊ‚ê◊×H 15H
Dhætar嶢ra replied, ìI desire to hear your righteous
words and your sound and beneficial advice. In our royal
family, you alone are respected even by the learned.î (15)
ÁflŒÈ⁄U ©UflÊø
(⁄UÊ¡Ê ‹ˇÊáÊ‚ê¬ãŸSòÊÒ‹ÙÄÿSÿÊÁœ¬Ù ÷flØ–
¬˝cÿSÃ ¬˝Á·Ã‡øÒfl œÎÃ⁄UÊc≈ÔU˛ ÿÈÁœÁc∆ÔU⁄U—H 16H
Vidura continued: ìThe king, Yudhi¶¢hira possesses all
the attributes to be a king of the universe. He always
respected your wishes. You, however, exiled him. (16)
Áfl¬⁄UËÃÃ⁄U‡ø àfl¢ ÷ʪœÿ Ÿ ‚ê◊×–
•Ìø·Ê¢ ¬˝ˇÊÿÊëøÒfl œ◊ʸà◊Ê œ◊¸∑§ÙÁflŒ—H 17H
ìYou are a pious person, conscious of your duty.
However, being blind [to his qualities], you did not recognize
his merit. You turned hostile and declined to hand over a
part of the kingdom to him. (17)
•ÊŸÎ‡Ê¢SÿÊŒŸÈ∑˝§Ù‡ÊÊŒ˜˜ œ◊ʸØ ‚àÿÊؘ ¬⁄UÊ∑˝§◊Êؘ–
ªÈL§àflÊؘ àflÁÿ ‚ê¬˝ˇÿ ’„ÍÔŸ˜ Ä‹‡ÊÊ¢ÁSÃÁÃˇÊÃH 18H
ìYudhi¶¢hira respects you as an elder, a superior. In
temperament, besides being chivalrous, he is gentle, kind,
righteous and truthful. On account of this he has suffered
one misfortune after another in silence. (18)
 Chapter 1 21

ŒÈÿÙ¸œŸ ‚ı’‹ ø ∑§áÙ¸ ŒÈ—‡ÊÊ‚Ÿ ÃÕÊ–

∞ÃcflÒ‡flÿ¸◊ÊœÊÿ ∑§Õ¢ àfl¢ ÷ÍÁÃÁ◊ë¿Á‚H 19H
ìYou have entrusted the kingdom to incompetent
persons like Duryodhana, ›akuni, Karƒa and Du¨‹åsana.
How then, do you expect to enhance your glory as a
ruler? (19)
•Êà◊ôÊÊŸ¢ ‚◊Ê⁄Uê÷ÁSÃÁÃˇÊÊ œ◊¸ÁŸàÿÃÊ–
ÿ◊ÕʸãŸÊ¬∑§·¸Áãà ‚ flÒ ¬Áá«Ã ©UëÿÃ)H 20H
ìHe alone is entitled to be named a PaƒŒita who
knows his worth, is industrious, has the capacity to suffer
and who does not deviate from his duty under any
circumstances. (20)
ÁŸ·flÃ ¬˝‡ÊSÃÊÁŸ ÁŸÁãŒÃÊÁŸ Ÿ ‚flÃ–
•ŸÊÁSÃ∑§— üÊŒ˜˜ŒœÊŸ ∞Ãؘ ¬Áá«Ã‹ˇÊáÊ◊˜˜H 21H
ìA PaƒŒita always acts admirably and shuns evil activity.
He believes in God and worships with devotion. (21)
∑˝§ÙœÙ „Ô·¸‡ø Œ¬¸‡ø OË— SÃê÷Ù ◊Êãÿ◊ÊÁŸÃÊ–
ÿ◊ÕʸãŸÊ¬∑§·¸Áãà ‚ flÒ ¬Áá«Ã ©UëÿÃH 22H
ìA PaƒŒita is not diverted from the path of his duty, his
Dharma, by the emotions of anger, joy, pride, shame,
obstinacy and a false sense of superiority. (22)
ÿSÿ ∑Χàÿ¢ Ÿ ¡ÊŸÁãà ◊ãòÊ¢ flÊ ◊ÁãòÊâ ¬⁄U–
∑ΧÃ◊flÊSÿ ¡ÊŸÁãà ‚ flÒ ¬Áá«Ã ©UëÿÃH 23H
ìWe call him a PaƒŒita whose activities are not known
to others when that is considered or advised but only
when that succeeds.î (23)
ÿSÿ ∑Χàÿ¢ Ÿ ÁflÉŸUÁãà ‡ÊËÃ◊ÈcáÊ¢ ÷ÿ¢ ⁄UÁ×–
‚◊ÎÁh⁄U‚◊ÎÁhflʸ ‚ flÒ ¬Áá«Ã ©UëÿÃH 24H
ìA PaƒŒitaís actions are not interrupted by summer or
winter, by heat or cold, neither by fear of consequences
22 Vidura N∂ti

nor by lust. He is not swayed from his path either by

riches or poverty. (24)
ÿSÿ ‚¢‚ÊÁ⁄UáÊË ¬˝ôÊÊ œ◊ʸÕʸflŸÈfløÃ–
∑§Ê◊ÊŒÕZ flÎáÊËÃ ÿ— ‚ flÒ ¬Áá«Ã ©UëÿÃH 25H
ìHe alone is entitled to be called a PaƒŒita whose
worldly wisdom partakes of the twin qualities of Dharma
and Artha, and one who forsaking the path of sensual
indulgence takes the road of living like an upright human
being. (25)
ÿÕʇÊÁQ§ Áø∑§Ë·¸Áãà ÿÕʇÊÁQ§ ø ∑ȧfl¸Ã–
Ÿ Á∑¢§ÁøŒfl◊ãÿãÃ Ÿ⁄UÊ— ¬Áá«Ã’Èhÿ—H 26H
ìThe learned men, deep in their wisdom, know their
limitations. They aspire to achieve what is possible within
their power and work for the same. For them no effort,
however small, is below their dignity. (26)
ÁˇÊ¬˝¢ Áfl¡ÊŸÊÁà Áø⁄U¢ oÎáÊÙÁÃ
ÁflôÊÊÿ øÊÕZ ÷¡Ã Ÿ ∑§Ê◊Êؘ–
ŸÊ‚ê¬Îc≈ÔUÙ √ÿȬÿÈæ˜ Q§ ¬⁄UÊÕ¸
Ãؘ ¬˝ôÊÊŸ¢ ¬˝Õ◊¢ ¬Áá«ÃSÿH 27H
ìThe foremost attribute of a PaƒŒita is that he listens
attentively, grasps the essence of a subject in no time,
and acts firmly in his discretion and not out of emotion. He
never utters an irrelevant word or tender an opinion about
others unless so requested. (27)
ŸÊ¬˝Êåÿ◊Á÷flÊÜ¿Áãà Ÿc≈ÔU¢ Ÿë¿Áãà ‡ÊÙÁøÃÈ◊˜–
•Ê¬à‚È ø Ÿ ◊ÈsÁãà Ÿ⁄UÊ— ¬Áá«Ã’Èhÿ—H 28H
ìThe wise do not aspire for the unattainable. They
do not grieve for what is lost. Misfortune does not rattle
them. (28)
 Chapter 1 23

ÁŸÁ‡øàÿ ÿ— ¬˝∑˝§◊Ã ŸÊãÃfl¸‚Áà ∑§◊¸áÊ—–

•’ãäÿ∑§Ê‹Ù fl‡ÿÊà◊Ê ‚ flÒ ¬Áá«Ã ©UëÿÃH 29H
ìWe call him a PaƒŒita who makes up his mind before
taking up a project. Thereafter, he works relentlessly, and
does not stop mid-way. All through this he exercises total
control over his mind. (29)
•Êÿ¸∑§◊¸ÁáÊ ⁄UÖÿãÃ ÷ÍÁÃ∑§◊ʸÁáÊ ∑ȧfl¸Ã–
Á„Uâ ø ŸÊèÿ‚ÍÿÁãà ¬Áá«ÃÊ ÷⁄U÷¸÷H 30H
ìO descendent of Bharata! The learned occupy
themselves with the most desirable of objectives. They
act in pursuit of progress and enrichment [of others]. They
do not find a fault with those engaged in good deeds. (30)
Ÿ NcÿàÿÊà◊‚ê◊ÊŸ ŸÊfl◊ÊŸŸ ÃåÿÃ–
ªÊXÔUÙ OŒ ßflÊˇÊÙèÿÙ ÿ— ‚ ¬Áá«Ã ©UëÿÃH 31H
ìHe alone deserves to be called a PaƒŒita who does
not feel over-elated when praised. Condemnation does not
depress him. His mind is like a large whirlpool in the
Ganges, always ebullient. (31)
ÃûUflôÊ— ‚fl¸÷ÍÃÊŸÊ¢ ÿÙªôÊ— ‚fl¸∑§◊¸áÊÊ◊˜˜–
©U¬ÊÿôÊÙ ◊ŸÈcÿÊáÊÊ¢ Ÿ⁄U— ¬Áá«Ã ©UëÿÃH 32H
ìA PaƒŒita is aware of the reality of life. He is dexterous
in all activity. He can unravel any knot among human
beings. (32)
¬˝flÎûÊflÊÁÄøòÊ∑§Õ ™§„ÔflÊŸ˜ ¬˝ÁÃ÷ÊŸflÊŸ˜–
•Ê‡ÊÈ ª˝ãÕSÿ flQ§Ê ø ÿ— ‚ ¬Áá«Ã ©UëÿÃH 33H
ìWe know him as a PaƒŒita who is fluent in speech,
whose choice of words is unique, who argues well, and is
intellectually brilliant. A PaƒŒita can elucidate the essence
of a literary work with felicity. (33)
üÊÈâ ¬˝ôÊʟȪ¢ ÿSÿ ¬˝ôÊÊ øÒfl üÊÈÃʟȪʖ
•‚Áê÷ãŸÊÿ¸◊ÿʸŒ— ¬Áá«ÃÊÅÿÊ¢ ‹÷à ‚—H 34H
24 Vidura N∂ti

ìHe alone is entitled to be called a PaƒŒita whose

learning is guided by intellect and whose intellect is moulded
by his education. He never transgresses the limits of
decency. (34)
•üÊÈÇø ‚◊ÈãŸhÙ ŒÁ⁄Uº˝‡ø ◊„ÔÊ◊ŸÊ—–
•ÕÊZ‡øÊ∑§◊¸áÊÊ ¬˝å‚È◊͸…U ßàÿÈëÿÃ ’ȜҗH 35H
ìThe PaƒŒitas call a man a fool who although illiterate
thinks too much of himself and who though a pauper dreams
rich. Such a fool desires to grow rich without effort. (35)
Sfl◊ÕZ ÿ— ¬Á⁄UàÿÖÿ ¬⁄UÊÕ¸◊ŸÈÁÃc∆ÔUÁÖ
Á◊âÿÊ ø⁄UÁà Á◊òÊÊÕ¸ ÿ‡ø ◊Í…U— ‚ ©UëÿÃH 36H
ìThis fool deserts his duty and looks after the interest
of others. His conduct towards his friends is deceitful. (36)
•∑§Ê◊ÊŸ˜ ∑§Ê◊ÿÁà ÿ— ∑§Ê◊ÿÊŸÊŸ˜ ¬Á⁄Uàÿ¡Ø–
’‹flãâ ø ÿÙ mÁc≈ÔÔ Ã◊Ê„ÈÔ◊͸…UøÂ◊˜˜H 37H
ìHe is called an idiot who befriends undesirable
persons and who shuns those whose company he ought
to seek. For no rhyme or reason he courts enmity of the
powerful. (37)
•Á◊òÊ¢ ∑ȧL§Ã Á◊òÊ¢ Á◊òÊ¢ mÁc≈ÔÔ Á„UŸÁSà ø–
∑§◊¸ øÊ⁄U÷Ã ŒÈc≈ÔU¢ Ã◊Ê„ÈÔ◊͸…UøÂ◊˜˜H 38H
ìUnjustifiably, he makes enemies of friends while trying
to befriend his enemies. He harms his friends for no
reason. He is such a fool that he invariably sets out on the
wrong path. (38)
‚¢‚Ê⁄UÿÁà ∑ΧàÿÊÁŸ ‚fl¸òÊ ÁflÁøÁ∑§à‚Ã–
Áø⁄U¢ ∑§⁄UÙÁà ÁˇÊ¬˝ÊÕ¸ ‚ ◊Í…UÙ ÷⁄U÷¸÷H 39H
ìO descendent of Bharata! He is stupid who
unnecessarily expands the scope of his activity, who
doubts everyoneís intentions and who delays what can be
completed in a short while. (39)
 Chapter 1 25

üÊÊh¢ Á¬ÃÎèÿÙ Ÿ ŒŒÊÁà ŒÒflÃÊÁŸ Ÿ øÊø¸ÁÖ

‚ÈN Áã◊òÊ¢ Ÿ ‹÷Ã Ã◊Ê„ÈÔ◊͸…UøÂ◊˜˜H 40H
ìHe is deficient in intellect who does not perform
›råddha for his ancestors and who does not worship the
Devatås. He is unable to make sincere friends. (40)
•ŸÊ„ÍÔ× ¬˝Áfl‡ÊÁà •¬Îc≈ÔUÙ ’„ÈÔ ÷Ê·Ã–
•Áfl‡flSÃ Áfl‡flÁ‚Áà ◊Í…UøÃÊ Ÿ⁄UÊœ◊—H 41H
ìHe enters a house or Court uninvited and speaks
much when not even asked to do so. Such a lowly fool
trusts the most untrustworthy persons. (41)
¬⁄U¢ ÁˇÊ¬Áà ŒÙ·áÊ flø◊ÊŸ— Sflÿ¢ ÃÕÊ–
ÿ‡ø ∑˝È§äÿàÿŸË‡ÊÊŸ— ‚ ø ◊Í…UÃ◊Ù Ÿ⁄U—H 42H
ìHe is truly an idiot who while being himself at fault,
accuses others of being so. He flies into unnecessary
rage although he can do nothing about the situation. (42)
•Êà◊ŸÙ ’‹◊ôÊÊÿ œ◊ʸո¬Á⁄UflÌ¡Ã◊˜˜–
•‹èÿÁ◊ë¿ãŸÒc∑§êÿʸã◊Í…U’ÈÁhÁ⁄U„ÔÙëÿÃ H 43H
ìHe is called a dunce who without understanding his
limitations, without putting any effort, violating the principles
of Dharma and Artha, desires to possess the unattainable.
(43)
•Á‡Êcÿ¢ ‡ÊÊÁSà ÿÙ ⁄UÊ¡Ÿ˜ ÿ‡ø ‡ÊÍãÿ◊ȬʂÃ*–
∑§ŒÿZ ÷¡Ã ÿ‡ø Ã◊Ê„ÈÔ◊͸…UøÂ◊˜˜H 44H
ìHe who tenders advice to the undeserving, who
worship the non-existent or ›µunya, the one who seeks
favours with a miser, is the foolish one. (44)
•ÕZ ◊„ÔÊãÃ◊Ê‚Êl ÁfllÊ◊Ò‡flÿ¸◊fl flÊ–
Áflø⁄Uàÿ‚◊ÈãŸhÙ ÿ— ‚ ¬Áá«Ã ©UëÿÃH 45H
* There should be understand the word ëupåsateí instead
ëUpåsteí.
26 Vidura N∂ti

ìWe call him a PaƒŒita who does not take airs even
after achieving wealth, prosperity, status and education.
(45)
∞∑§— ‚ê¬ãŸ◊‡ŸUÊÁà flSÃ flÊ‚‡ø ‡ÊÙ÷Ÿ◊˜˜–
ÿÙ˘‚¢Áfl÷Öÿ ÷Îàÿèÿ— ∑§Ù ŸÎ‡Ê¢‚Ã⁄USÃ×H 46H
ìWho can be crueler than the one who enjoys a
sumptuous meal and puts on fancy clothes without sharing
the same with those who deserve his care and who
depend on him? (46)
∞∑§— ¬Ê¬ÊÁŸ ∑ȧL§Ã »§‹¢ ÷Èæ˜ Q§ ◊„ÔÊ¡Ÿ—–
÷ÙQ§Ê⁄UÙ Áfl¬˝◊ÈëÿãÃ ∑§Ãʸ ŒÙ·áÊ Á‹åÿÃH 47H
ìOne person earns riches by committing evil deeds.
Several others enjoy them. While the latter do not face any
consequences, the former pays for his misdeeds. (47)
∞∑¥§ „ÔãÿÊ㟠flÊ „ÔãÿÊÁŒ·È◊ȸQ§Ù œŸÈc◊ÃÊ–
’ÈÁh’ȸÁh◊ÃÙà‚Îc≈ÔUÊ „ÔãÿÊŒ˜˜ ⁄UÊc≈ÔU˛¢ ‚⁄UÊ¡∑§◊˜˜H 48H
ìA warriorís arrow might or might not kill anyone.
However, a wise manís counsel may destroy a king as
well the whole kingdom. (48)
∞∑§ÿÊ m ÁflÁŸÁ‡øàÿ òÊË¥‡øÃÈÌ÷fl¸‡Ù ∑ȧL§–
¬Üø Á¡àflÊ ÁflÁŒàflÊ ·≈U˜ ‚åà Á„UàflÊ ‚ÈπË ÷flH 49H
ìBe happy by doing thusódecide between the two
(duty and other) with the help of one (intellect); subjugate
the three (friend, foe and neutral) with the help of four
(Såma, Dåma, DaƒŒa and Bheda) win over five (sense
organs); know the six virtues of a king (Sandhi, Vigraha,
Yåna, Åsana, Dvaidh∂bhåva and Samå‹rayarµupa) and
give up seven faults (womanising, grambling, hunting,
taking liquor, using foul language, inflicting cruel punishment
and earning wealth through unfair means). (49)
 Chapter 1 27

∞∑¥§ Áfl·⁄U‚Ù „ÔÁãà ‡ÊSòÊáÊÒ∑§‡ø fläÿÃ–

‚⁄UÊc≈ÔU˛¢ ‚¬˝¡¢ „ÔÁãà ⁄UÊ¡ÊŸ¢ ◊ãòÊÁflå‹fl—H 50H
ìPoison kills the one who is administered the same. A
weapon kills the one who is attacked with it. However, a
violation of policy and statesmanship destroys the king as
well as his subjects. (50)
∞∑§— SflÊŒÈ Ÿ ÷È¢¡Ëà ∞∑§‡øÊÕʸ㟠ÁøãÃÿØ–
∞∑§Ù Ÿ ªë¿UŒäflÊŸ¢ ŸÒ∑§— ‚ÈåÃ·È ¡ÊªÎÿÊؘH 51H
ìDo not partake a feast all by yourself. Do not take
decisions unilaterally. Do not walk alone on a solitary path.
Do not keep awake when others are asleep in a large
group. (51)
∞∑§◊flÊÁmÃËÿ¢ ÃŒ˜˜ ÿŒ˜˜ ⁄UÊ¡ãŸÊfl’Èäÿ‚–
‚àÿ¢ Sflª¸Sÿ ‚٬ʟ¢ ¬Ê⁄UÊflÊ⁄USÿ ŸıÁ⁄UflH 52H
ìRåjan! There is no alternative to a boat when crossing
the sea. Likewise, truth alone is the stairways to heaven.
However, you have failed to appreciate this reality. (52)
∞∑§— ˇÊ◊ÊflÃÊ¢ ŒÙ·Ù ÁmÃËÿÙ ŸÙ¬¬lÃ–
ÿŒŸ¢ ˇÊ◊ÿÊ ÿÈQ§◊‡ÊQ¢§ ◊ãÿÃ ¡Ÿ—H 53H
ìThe persons of a forgiving nature have only one
shortcoming and no other. It is a pity that a person of
forgiving temperament is considered to be a weakling. (53)
‚Ù˘Sÿ ŒÙ·Ù Ÿ ◊ãÃ√ÿ— ˇÊ◊Ê Á„U ¬⁄U◊¢ ’‹◊˜˜–
ˇÊ◊Ê ªÈáÊÙ s‡ÊQ§ÊŸÊ¢ ‡ÊQ§ÊŸÊ¢ ÷Í·áÊ¢ ˇÊ◊ÊH 54H
ìA forgiving temperament is not a sign of weakness.
Forgiveness is a sign of strength. It is a virtue of the weak
and an ornament of the strong. (54)
ˇÊ◊Ê fl‡ÊË∑ΧÁËٸ∑§ ˇÊ◊ÿÊ Á∑¢§ Ÿ ‚ÊäÿÃ–
‡ÊÊÁãÃπ«˜˜ ª— ∑§⁄U ÿSÿ Á∑¢§ ∑§Á⁄UcÿÁà ŒÈ¡¸Ÿ—H 55H
28 Vidura N∂ti

ìIn this world, forgiveness can conquer everyone. It is

a charm. Every obstacle can be overcome with patience
and forbearance. No evil person can harm the one who
carries peace as his weapon. (55)
•ÃÎáÙ ¬ÁÃÃÙ ’Á±Ÿ— Sflÿ◊flÙ¬‡ÊÊêÿÁÖ
•ˇÊ◊ÊflÊŸ˜ ¬⁄U¢ ŒÙ·Ò⁄UÊà◊ÊŸ¢ øÒfl ÿÙ¡ÿØH 56H
ìA conflagration dies on its own when there is no dry
grass to burn. A person lacking in the virtue of forgiveness
makes himself and other associated persons equally
guilty. (56)
∞∑§Ù œ◊¸— ¬⁄U¢ üÙÿ— ˇÊ◊Ò∑§Ê ‡ÊÊÁãÃL§ûÊ◊Ê–
ÁfllÒ∑§Ê ¬⁄U◊Ê ÃÎÁåÃ⁄UÁ„¢U‚Ò∑§Ê ‚ÈπÊfl„ÔÊH 57H
ìDharma alone is the highest virtue. Forgiveness alone
is the panacea for peace. Learning is the most satisfying
attainment. Ahi≈så is the greatest source of happiness. (57)
mÊÁfl◊ı ª˝‚Ã ÷ÍÁ◊— ‚¬Ù¸ Áfl‹‡ÊÿÊÁŸfl–
⁄UÊ¡ÊŸ¢ øÊÁfl⁄UÙhÊ⁄U¢ ’˝ÊrÊáÊ¢ øʬ˝flÊÁ‚Ÿ◊˜˜H 58H
ìSerpents swallow the creatures like frogs hiding in
their burrows. Likewise, this earth eats up the kings who
do not take on an enemy or the Brahmins who do not
travel away from their homes (in search of knowledge or
spreading their acquired knowledge). (58)
m ∑§◊¸áÊË Ÿ⁄U— ∑ȧfl¸ãŸÁS◊°À‹UÙ∑§ Áfl⁄UÙøÃ–
•’˝ÈflŸ˜ ¬L§·¢ Á∑§ÁÜøŒ‚ÃÙ˘Ÿø¸ÿ¢SÃÕÊH 59H
ìA person who is always polite and who does not
honour and befriend evil persons, deserves special
consideration in this world. (59)
mÊÁfl◊ı ¬ÈL§·√ÿÊÉÊ˝ ¬⁄U¬˝àÿÿ∑§ÊÁ⁄UáÊı–
ÁSòÊÿ— ∑§ÊÁ◊Ã∑§ÊÁ◊ãÿÙ ‹Ù∑§— ¬ÍÁ¡Ã¬Í¡∑§—H 60H
 Chapter 1 29

ìWomen who fall for anotherís man and men who

[without applying their mind to a personís virtues] respect
him only because some others hold him in high regard,
show a lack of judgment and discretion. (60)
mÊÁfl◊ı ∑§á≈U∑§ı ÃˡáÊı ‡Ê⁄UË⁄U¬Á⁄U‡ÊÙÁ·áÊı–
ÿ‡øÊœŸ— ∑§Ê◊ÿÃ ÿ‡ø ∑ȧåÿàÿŸË‡fl⁄U—H 61H
ìA destitute who craves for rich possessions and a
weakling who gets angry for no reason, both are like
sharp thorns that can pierce a body and make it lose
vitality. (61)
mÊflfl Ÿ Áfl⁄UÊ¡Ã Áfl¬⁄UËÃŸ ∑§◊¸áÊÊ–
ªÎ„ÔSÕ‡ø ÁŸ⁄UÊ⁄Uê÷— ∑§Êÿ¸flÊ¢‡øÒfl Á÷ˇÊÈ∑§—H 62H
ìA Gæhastha who shuns his duties and never gets going
and a Sa≈nyås∂ busy without business, neither of them
deserve respect and recognition due to wrong attitude.(62)
mÊÁfl◊ı ¬ÈL§·ı ⁄UÊ¡Ÿ˜ Sflª¸SÿÙ¬Á⁄U ÁÃc∆ÔU×–
¬˝÷ȇø ˇÊ◊ÿÊ ÿÈQ§Ù ŒÁ⁄Uº˝‡ø ¬˝ŒÊŸflÊŸ˜H 63H
ìRåjan! The person who though powerful is forgiving
and the one who is benevolent although himself not a man
of means, ascend to heaven. (63)
ãÿÊÿʪÃSÿ º˝√ÿSÿ ’Ùh√ÿı mÊflÁÃ∑˝§◊ı–
•¬ÊòÊ ¬˝ÁìÁûʇø ¬ÊòÊ øʬ˝ÁìʌŸ◊˜˜H 64H
ìThe wealth earned through fair means can be
mishandled in two ways: give it to the undeserving and
deny the deserving. (64)
mÊflê÷Á‚ ÁŸflc≈ÔU√ÿı ª‹ ’äflÊ ŒÎ…UÊ¢ Á‡Ê‹Ê◊˜˜–
œŸflãÃ◊ŒÊÃÊ⁄U¢ ŒÁ⁄Uº˝¢ øÊìÁSflŸ◊˜˜H 65H
ìThe affluent who do not give charity and the poor who
cannot patiently bear their circumstances, deserve to be
drowned in water with a heavy stone tied to their neck.(65)
30 Vidura N∂ti

mÊÁfl◊ı ¬ÈL§·√ÿÊÉÊ˝ ‚Íÿ¸◊á«‹÷ÁŒŸı–

¬Á⁄Ufl˝Ê«˜ÿÙªÿÈQ§‡ø ⁄UáÙ øÊÁ÷◊ÈπÙ „Ô×H 66H
ìA Sa≈nyås∂ who lives according the yogic tenets and
a warrior who lays down his life on the battlefield, both
ascend to the heavens beyond. (66)
òÊÿÙ ãÿÊÿÊ ◊ŸÈcÿÊáÊÊ¢ üÊÍÿãÃ ÷⁄U÷¸÷–
∑§ŸËÿÊã◊äÿ◊— üÙc∆ÔU ßÁà flŒÁflŒÙ ÁflŒÈ—H 67H
ìO mighty king, the most superior among the progeny
of Bharata, the learned know that to achieve success one
can adopt means that can be sublime, mediocre or low.(67)
ÁòÊÁflœÊ— ¬ÈL§·Ê ⁄UÊ¡ãŸÈûÊ◊Êœ◊◊äÿ◊Ê—–
ÁŸÿÙ¡ÿŒ˜ ÿÕÊflؘ ÃÊ¢ÁSòÊÁflœcflfl ∑§◊¸‚ÈH 68H
ìLikewise, the human beings too can be subdivided
into three categories: The most capable, the mediocre and
the good for nothing. They ought to be assigned duties
according to their capabilities. (68)
òÊÿ ∞flÊœŸÊ ⁄UÊ¡Ÿ˜ ÷Êÿʸ ŒÊ‚SÃÕÊ ‚È×–
ÿûÊ ‚◊Áœªë¿UÁãà ÿSÿ Ã ÃSÿ ÃhŸ◊˜˜H 69H
ìRåjan! The wife, the son and the servant are not
owners of wealth. Even their earnings belong to the
person whom they serve. (69)
„Ô⁄UáÊ¢ ø ¬⁄USflÊŸÊ¢ ¬⁄UŒÊ⁄UÊÁ÷◊‡Ê¸Ÿ◊˜˜–
‚ÈNŒ‡ø ¬Á⁄UàÿʪSòÊÿÙ ŒÙ·Ê— ˇÊÿÊfl„ÔÊ—H 70H
ìHowever, depriving another of his wealth, sleeping
with anotherís woman and deserting a close friend surely
lead to destruction of the guilty. (70)
ÁòÊÁflœ¢ Ÿ⁄U∑§SÿŒ¢ mÊ⁄U¢ ŸÊ‡ÊŸ◊Êà◊Ÿ—–
∑§Ê◊— ∑˝§ÙœSÃÕÊ ‹Ù÷SÃS◊ÊŒÃàòÊÿ¢ àÿ¡ØH 71H
ìGive up lust, anger and greed. These three evils
destroy the soul and are a gateway to hell. (71)
 Chapter 1 31

fl⁄U¬˝ŒÊŸ¢ ⁄UÊÖÿ¢ ø ¬ÈòÊ¡ã◊ ø ÷Ê⁄UÖ

‡ÊòÊÙ‡ø ◊ÙˇÊáÊ¢ ∑Î§ë¿˛UÊؘ òÊËÁáÊ øÒ∑¥§ ø Ãà‚◊◊˜˜H 72H
ìO Bhårata! To beget a son, to be granted a boon and
the conquest of another country taken together are as
good as getting rid of an enemy. (72)
÷Q¢§ ø ÷¡◊ÊŸ¢ ø ÃflÊS◊ËÁà ø flÊÁŒŸ◊˜˜–
òÊËŸÃÊ¢‡¿U⁄UáÊ¢ ¬˝ÊåÃÊŸ˜ Áfl·◊˘Á¬ Ÿ ‚¢àÿ¡ØH 73H
ìYou must not let down three types of supplicants even
in danger, be it a devotee, or a servant or the one who says
that he belongs to you alone, if they seek your protection.(73)
øàflÊÁ⁄U ⁄UÊôÊÊ ÃÈ ◊„ÔÊ’‹Ÿ
flÖÿʸãÿÊ„ÈÔ— ¬Áá«ÃSÃÊÁŸ ÁfllÊؘ–
•À¬¬˝ôÊÒ— ‚„Ô ◊ãòÊ¢ Ÿ ∑ȧÿʸ-
㟠ŒËÉʸ‚ÍòÊÒ ⁄U÷‚Ò‡øÊ⁄UáÊÒ‡øH 74H
ìA powerful king must eschew confidential consultation
with four types of persons: Dimwits; those who procrastinate;
others who act in haste (unthinking) and sycophants. The
learned should identify such persons. (74)
øàflÊÁ⁄U Ã ÃÊà ªÎ„Ô fl‚ãÃÈ
ÁüÊÿÊÁ÷¡Èc≈ÔUSÿ ªÎ„ÔSÕœ◊¸–
flÎhÙ ôÊÊÁÃ⁄Ufl‚㟗 ∑ȧ‹ËŸ—
‚πÊ ŒÁ⁄Uº˝Ù ÷ÁªŸË øÊŸ¬àÿÊH 75H
ìRespected brother! You are wealthy. You are living
the life of a Gæhastha. Four types of persons ought always
to live in your household: your elders; someone from an
esteemed family but fallen on evil days; a friend in penury
and a childless sister. [A Gæhastha ought to give shelter to
such persons.] (75)
øàflÊÿʸ„Ô ◊„ÔÊ⁄UÊ¡ ‚ÊlS∑§ÊÁŸ ’΄ÔS¬Á×–
¬Îë¿Ã ÁòÊŒ‡Ùãº˝Êÿ ÃÊŸË◊ÊÁŸ ÁŸ’Ùœ ◊H 76H
32 Vidura N∂ti

ìMaharaj! At Indraís instance, Bæhaspati advised him

about the four virtues that yield instantaneous results.
These are as followsó (76)
ŒflÃÊŸÊ¢ ø ‚¢∑§À¬◊ŸÈ÷Êfl¢ ø œË◊ÃÊ◊˜˜–
ÁflŸÿ¢ ∑ΧÃÁfllÊŸÊ¢ ÁflŸÊ‡Ê¢ ¬Ê¬∑§◊¸áÊÊ◊˜˜H 77H
1. The determination of the Devatås, 2. the influence of
the wise, 3. the humility of the learned, 4. the destruction
of the sinners. (77)
øàflÊÁ⁄U ∑§◊ʸáÿ÷ÿ¢∑§⁄UÊÁáÊ
÷ÿ¢ ¬˝ÿë¿ãàÿÿÕÊ∑ΧÃÊÁŸ–
◊ÊŸÊÁÇŸ„ÔÙòÊ◊Èà ◊ÊŸ◊ıŸ¢
◊ÊŸŸÊœËÃ◊Èà ◊ÊŸÿôÊ—H 78H
ìFour activities dispel fear. However, if not executed
properly, the same generate fear. These areó1. Offering
oblations to fire in full faith, 2. Observing silence as an act
of faith, 3. Studious effort at self-education and 4. Performing
Yaj¤a with full ritual. (78)
¬ÜøÊÇŸÿÙ ◊ŸÈcÿáÊ ¬Á⁄Uøÿʸ— ¬˝ÿàŸÃ—–
Á¬ÃÊ ◊ÊÃÊÁÇŸ⁄UÊà◊Ê ø ªÈL§‡ø ÷⁄U÷¸÷H 79H
ìO Bharata‹re¶¢ha! A man must diligently serve the
following five pre-eminent entities: 1. The mother, 2. The
father, 3. Agni, 4. The Soul and 5. The Guru. (79)
¬ÜøÒfl ¬Í¡ÿ°À‹UÙ∑§ ÿ‡Ê— ¬˝ÊåŸÙÁà ∑§fl‹◊˜˜–
ŒflÊŸ˜ Á¬ÃÎΟ˜ ◊ŸÈcÿÊ¢‡ø Á÷ˇÊÍŸÁÃÁÕ¬Üø◊ÊŸ˜H 80H
ìA person who worships the Devatås, the ancestors,
other human beings, the Sa≈nyås∂s and the guests surely
gets name and fame. (80)
¬Üø àflʟȪÁ◊cÿÁãà ÿòÊ ÿòÊ ªÁ◊cÿÁ‚–
Á◊òÊÊáÿÁ◊òÊÊ ◊äÿSÕÊ ©U¬¡Ë√ÿÙ¬¡ËÁflŸ—H 81H
ìRåjan! The following five will ever pursue you wherever
you go: the friends; the enemies; the indifferent lot [or
 Chapter 1 33

those who take a middle path]; those who seek protection

and the ones who offer the same. (81)
¬ÜøÁãº˝ÿSÿ ◊àÿ¸SÿÁ뿺˝¢ øŒ∑§Á◊Áãº˝ÿ◊˜˜–
ÃÃÙ˘Sÿ dflÁà ¬˝ôÊÊ ŒÎÃ— ¬ÊòÊÊÁŒflÙŒ∑§◊˜˜H 82H
ìOut of our five senses of perception, even if one goes
astray, our discretion flows out like water out of a leaking
pot. (82)
·«˜˜ ŒÙ·Ê— ¬ÈL§·áÙ„Ô „ÔÊÃ√ÿÊ ÷ÍÁÃÁ◊ë¿UÃÊ–
ÁŸº˝Ê Ããº˝Ê ÷ÿ¢ ∑˝§Ùœ •Ê‹Sÿ¢ ŒËÉʸ‚ÍòÊÃÊH 83H
ìA man who aspires to wealth or craves to rise high
must give up the following six undesirable traitsó
1. Excessive sleep, 2. Lassitude, 3. Fear, 4. Anger,
5. Laziness and 6. Procrastination. (83)
·Á«U◊ÊŸ˜ ¬ÈL§·Ù ¡sÔÊŒ˜˜ Á÷ãŸÊ¢ ŸÊflÁ◊flÊáʸfl–
•¬˝flQ§Ê⁄U◊ÊøÊÿ¸◊ŸœËÿÊŸ◊ÎÁàfl¡◊˜˜ H 84H
•⁄UÁˇÊÃÊ⁄U¢ ⁄UÊ¡ÊŸ¢ ÷ÊÿÊZ øÊÁ¬˝ÿflÊÁŒŸË◊˜˜–
ª˝Ê◊∑§Ê◊¢ ø ªÙ¬Ê‹¢ flŸ∑§Ê◊¢ ø ŸÊÁ¬Ã◊˜˜H 85H
ìShun the following six persons as a sailor avoids a
boat with a hole: a Guru who is unable to communicate; a
Hotr∂ who cannot recite the Mantras; a king unable to protect
his subjects; a woman who talks bitter; a cowherd who
does not want to step out of his habitation to graze his flock
and a barber who desires to live in a forest. (84-85)
·«Ufl ÃÈ ªÈáÊÊ— ¬È¢‚Ê Ÿ „ÔÊÃ√ÿÊ— ∑§ŒÊøŸ–
‚àÿ¢ ŒÊŸ◊ŸÊ‹Sÿ◊Ÿ‚ÍÿÊ ˇÊ◊Ê œÎÁ×H 86H
ìA man should never eschew the following six virtues:
Truth, charity, promptness, freedom from malice and
spitefulness; forgiveness and forbearance. (86)
•Õʸª◊Ù ÁŸàÿ◊⁄UÙÁªÃÊ ø
Á¬˝ÿÊ ø ÷Êÿʸ Á¬˝ÿflÊÁŒŸË ø–
34 Vidura N∂ti

fl‡ÿ‡ø ¬ÈòÊÙ˘Õ¸∑§⁄UË ø ÁfllÊ

·«˜˜ ¡Ëfl‹Ù∑§Sÿ ‚ÈπÊÁŸ ⁄UÊ¡Ÿ˜H 87H
ìIn this world the following six happenings are a
source of joy: Steady income, sound health, a loving and
soft-spoken wife; an obedient son and knowledge that can
help in earning wealth. (87)
·ááÊÊ◊Êà◊ÁŸ ÁŸàÿÊŸÊ◊Ò‡flÿZ ÿÙ˘Áœªë¿UÁÖ
Ÿ ‚ ¬Ê¬Ò— ∑ȧÃÙ˘ŸÕÒ¸ÿȸÖÿÃ ÁflÁ¡ÃÁãº˝ÿ—H 88H
ìOne who has conquered his senses and who has
controlled the following six weaknesses of the mindólust,
anger, greed, attachment, arrogance and jealousy does
not involve in sin. Obviously, he is unaffected by the
damage caused by them. (88)
·Á«U◊ ·≈U˜‚È ¡ËflÁãà ‚åÃ◊Ù ŸÙ¬‹èÿÃ–
øı⁄UÊ— ¬˝◊ûÊ ¡ËflÁãà √ÿÊÁœÃ·È ÁøÁ∑§à‚∑§Ê—H 89H
¬˝◊ŒÊ— ∑§Ê◊ÿÊŸ·È ÿ¡◊ÊŸ·È ÿÊ¡∑§Ê—–
⁄UÊ¡Ê ÁflflŒ◊ÊŸ·È ÁŸàÿ¢ ◊Íπ¸·È ¬Áá«ÃÊ—H 90H
ìDifferent people earn their livelihood from different
sources. They can be categorized in the following six ways
only while a seventh one is unknown. A thief steals from a
careless person. A Vaidya is dependent for his living on the
sick. Women of loose character earn their living from lusting
visitors. A Purohita depends on Yajamånas. A king lives on
the income from litigants. An educated person survives on
the ignorance of others. (89-90)
·Á«U◊ÊÁŸ ÁflŸ‡ÿÁãà ◊È„ÍÔø◊ŸflˇÊáÊÊؘ–
ªÊfl— ‚flÊ ∑ΧÁ·÷ʸÿʸ ÁfllÊ flη‹‚¢ªÁ×H 91H
ìThe following six are decimated if not steadily looked
after: Cows, services, agriculture, women, education and
an association with the lowly. (91)
 Chapter 1 35

·«UÃ sfl◊ãÿãÃ ÁŸàÿ¢ ¬ÍflÙ¸¬∑§ÊÁ⁄UáÊ◊˜˜–

•ÊøÊÿZ Á‡ÊÁˇÊÃÊ— Á‡ÊcÿÊ— ∑ΧÌÊ⁄Uʇø ◊ÊÃ⁄U◊˜H 92H
ŸÊ⁄UË¥ ÁflªÃ∑§Ê◊ÊSÃÈ ∑ΧÃÊÕʸ‡ø ¬˝ÿÙ¡∑§◊˜˜–
ŸÊfl¢ ÁŸSÃËáʸ∑§ÊãÃÊ⁄UÊ •ÊÃÈ⁄Uʇø ÁøÁ∑§à‚∑§◊˜˜H 93H
ìCertain time-servers ignore their benefactors once
their purpose has been served. A pupil, once his education
is over, is indifferent to his teacher. Married sons overlook
the happiness of their parents. A man turns his head away
from a mistress once his lust has been satisfied. Helpers
are ignored once a job has been accomplished. After
crossing the ferocious currents of a river, the traveller
gives up the boat. An ailing person once cured has no use
for his doctor. (92-93)
•Ê⁄UÙÇÿ◊ÊŸÎáÿ◊Áfl¬˝flÊ‚—
‚Œ˜ÁèÊ◊¸ŸÈcÿÒ— ‚„Ô ‚ê¬˝ÿÙª—–
Sfl¬˝àÿÿÊ flÎÁûÊ⁄U÷ËÃflÊ‚—
·«˜˜ ¡Ëfl‹Ù∑§Sÿ ‚ÈπÊÁŸ ⁄UÊ¡Ÿ˜H 94H
ìRåjan! There are six situations in which one is happyó
1. Freedom from sickness, 2. Freedom from debt, 3. Not
living away from oneís home, 4. Company of noble persons,
5. Living on oneís own earnings and 6. Leading a fearless
life. (94)
߸cÿ˸ ÉÊÎáÊË Ÿ ‚ãÃÈc≈ÔU— ∑˝§ÙœŸÙ ÁŸàÿ‡Ê¢Á∑§Ã—–
¬⁄U÷ÊÇÿÙ¬¡ËflË ø ·«UÃ ÁŸàÿŒÈ—ÁπÃÊ—H 95H
ìOn the contrary, the following are always unhappy: A
jealous person, a hateful person, one who is never contented,
an angry person; a person who always suspects others
and a person ever dependent on others. (95)
‚åà ŒÙ·Ê— ‚ŒÊ ⁄UÊôÊÊ „ÔÊÃ√ÿÊ √ÿ‚ŸÙŒÿÊ—–
¬˝Êÿ‡ÊÙ ÿÒÁfl¸Ÿ‡ÿÁãà ∑ΧÃ◊Í‹Ê •¬Ë‡fl⁄UÊ—H 96H
36 Vidura N∂ti

ÁSòÊÿÙ˘ˇÊÊ ◊ΪÿÊ ¬ÊŸ¢ flÊĬÊL§cÿ¢ ø ¬Üø◊◊˜˜–

◊„Ôëø Œá«¬ÊL§cÿ◊Õ¸ŒÍ·áÊ◊fl øH 97H
ìA king must give up the following undesirable habits:
Womanizing, gambling, indulgence in liquor, use of harsh
words, awarding highly stringent punishment and misuse
of treasury. These shortcomings destroy even a mighty
king. (96-97)
•c≈ÔUı ¬Ífl¸ÁŸÁ◊ûÊÊÁŸ Ÿ⁄USÿ ÁflŸÁ‡Êcÿ×–
’˝ÊrÊáÊÊŸ˜ ¬˝Õ◊¢ mÁc≈ÔÔ ’˝ÊrÊáÊÒ‡ø ÁflL§äÿÃH 98 H
’˝ÊrÊáÊSflÊÁŸ øÊŒûÊ ’˝ÊrÊáÊÊ¢‡ø Á¡ÉÊÊ¢‚ÁÖ
⁄U◊Ã ÁŸãŒÿÊ øÒ·Ê¢ ¬˝‡Ê¢‚Ê¢ ŸÊÁ÷ŸãŒÁÃH 99 H
ŸÒŸÊŸ˜ S◊⁄UÁà ∑Χàÿ·È ÿÊÁøÇøÊèÿ‚ÍÿÁÖ
∞ÃÊŸ˜ ŒÙ·ÊãŸ⁄U— ¬˝ÊôÊÙ ’ÈäÿŒ˜ ’ÈŒ˜äflÊ Áfl‚¡¸ÿØH 100H
ìA man on a destructive path exhibits the following
eight tendencies: He is jealous of the Brahmins; he courts
their enmity; he usurps their wealth and desires to kill
them. He relishes condemning the Brahmins and cannot
stand their praise. He does not invite them to the Yaj¤as
and finds fault if they ask for any gifts or charity. A wise
man ought to give up these evil habits because these
would never do any good to him. (98ó100)
•c≈ÔUÊÁfl◊ÊÁŸ „Ô·¸Sÿ ŸflŸËÃÊÁŸ ÷Ê⁄UÖ
flø◊ÊŸÊÁŸ ŒÎ‡ÿãÃ ÃÊãÿfl Sfl‚ÈπÊãÿÁ¬H 101H
‚◊ʪ◊‡ø ‚ÁπÁ÷◊¸„ÔÊ¢‡øÒfl œŸÊª◊—–
¬ÈòÊáÊ ø ¬Á⁄Ucfl¢ª— ‚Á㟬ÊÇø ◊ÒÕÈŸH 102H
‚◊ÿ ø Á¬˝ÿʋʬ— SflÿÍâÿ·È ‚◊ÈãŸÁ×–
•Á÷¬˝ÃSÿ ‹Ê÷‡ø ¬Í¡Ê ø ¡Ÿ‚¢‚ÁŒH 103H
ìO Bhårata! Look for these eight happenings which
indicate that people are happy. The same are in themselves
a source of joy in this worldó1. Social gatherings and
 Chapter 1 37

interaction of friends, 2. Increase in wealth, 3. Affection

between sons and fathers, 4. Fondness of the couples for
sex, 5. Use of appropriate, pleasant and timely words in
conversation, 6. Rise in status amongst equals, 7. Acquisition
of desired goals and social approval and 8. Appreciation in
congragations. (101ó103)
•c≈ÔUı ªÈáÊÊ— ¬ÈL§·¢ ŒË¬ÿÁãÃ
¬˝ôÊÊ ø ∑§ıÀÿ¢ ø Œ◊— üÊÈâ ø–
¬⁄UÊ∑˝§◊‡øÊ’„ÈÔ÷ÊÁ·ÃÊ ø
ŒÊŸ¢ ÿÕʇÊÁQ§ ∑ΧÃôÊÃÊ øH 104H
ìThe following eight qualities add to the lustre of a
manó1. Wisdom, 2. Civilized behaviour, 3. Self-control,
4. Knowledge of ݌stra, 5. Chivalry, 6. Being a man of few
words, 7. Being charitable according to oneís means and
8. Gratitude.î (104)
ŸflmÊ⁄UÁ◊Œ¢ fl‡◊ ÁòÊSÕÍáÊ¢ ¬Üø‚ÊÁˇÊ∑§◊˜˜–
ˇÊòÊôÊÊÁœÁc∆ÔUâ ÁflmÊŸ˜ ÿÙ flŒ ‚ ¬⁄U— ∑§Áfl—H 105H
ìThe wise man who knows about this abode of the
soul, that is, the human body with nine doors, three pillars
and five witnesses (sense organs), is truly learned.î (105)
Œ‡Ê œ◊Z Ÿ ¡ÊŸÁãà œÎÃ⁄UÊc≈ÔU˛ ÁŸ’Ùœ ÃÊŸ˜–
◊ûÊ— ¬˝◊ûÊ ©Uã◊ûÊ— üÊÊã× ∑˝È§hÙ ’È÷ÈÁˇÊ×H 106H
àfl⁄U◊Êáʇø ‹È震ø ÷Ë× ∑§Ê◊Ë ø Ã Œ‡Ê–
ÃS◊ÊŒÃ·È ‚fl¸·È Ÿ ¬˝‚Ö¡à ¬Áá«Ã—H 107H
O Dhætar嶢ra! The ten types of men who do not know
anything about Dharma are: An intoxicated man; a careless
person; an insane person; a person who is fatigued; an
angry man; a hungry person; a man in haste; greedy;
frightened and lecherous. A learned man should not befriend
such persons. (106-107)
38 Vidura N∂ti

•òÊÒflٌʄÔ⁄UãÃË◊Á◊ÁÄÔÊ‚¢ ¬È⁄UÊß◊˜˜–
¬ÈòÊÊÕ¸◊‚È⁄Uãº˝áÊ ªËâ øÒfl ‚ÈœãflŸÊH 108H
It is ancient lore. ìListen carefully what the Asura king
Prahlåda accompanied with Sudhanvå advised his son
during a discourse. (108)
ÿ— ∑§Ê◊◊ãÿÍ ¬˝¡„ÔÊÁà ⁄UÊ¡Ê
¬ÊòÊ ¬˝ÁÃc∆ÔUʬÿÃ œŸ¢ ø–
Áfl‡Ù·Áflë¿˛‰UÃflÊŸ˜ ÁˇÊ¬˝∑§Ê⁄UË
â ‚fl¸‹Ù∑§— ∑ȧL§Ã ¬˝◊ÊáÊ◊˜˜H 109H
ìA king who eschews lust, gives up anger, distributes
wealth to the deserving, who is learned in scriptures, is
knowledgeable, and performs his duty expeditiously, sets
an example for others to emulate. (109)
¡ÊŸÊÁà Áfl‡flÊ‚ÁÿÃÈ¢ ◊ŸÈcÿÊŸ˜
ÁflôÊÊÌٷ·È ŒœÊÁà Œá«◊˜˜–
¡ÊŸÊÁà ◊ÊòÊÊ¢ ø ÃÕÊ ˇÊ◊Ê¢ ø
â Ãʌ·ʢ üÊˡȸ·Ã ‚◊ª˝ÊH 110H
ìRiches flow into the coffers of a king who instils faith in
his subjects, the one who awards punishment only to those
whose guilt has been established, who is aware of the limits
of the maximum and the minimum sentence, and the one
who understands when to pardon and when not. (110)
‚ȌȒ¸‹¢ ŸÊfl¡ÊŸÊÁà ∑§ÁÜøŒ˜˜
ÿÈQ§Ù Á⁄U¬È¢ ‚flÃ ’ÈÁh¬Ífl¸◊˜–
Ÿ Áflª˝„¢Ô ⁄UÙøÿÃ ’‹SÕÒ—
∑§Ê‹ ø ÿÙ Áfl∑˝§◊Ã ‚ œË⁄U—H 111H
ìIt is a courageous and resolute ruler who does not
insult the weak, who treats even an enemy carefully but
intelligently, who avoids a conflict with the powerful, and
who fights chivalrously when the occasion so arises. (111)
 Chapter 1 39

¬˝ÊåÿʬŒ¢ Ÿ √ÿÕÃ ∑§ŒÊÁø-

ŒÈlÙª◊Áãflë¿UÁà øʬ˝◊ûÊ—–
ŒÈ—π¢ ø ∑§Ê‹ ‚„ÔÃ ◊„ÔÊà◊Ê
äÊÈ⁄Uãœ⁄USÃSÿ Á¡ÃÊ— ‚¬àŸÊ—H 112H
ìHe is a pre-eminent, shrewd and noble soul who does
not succumb even when faced with a misfortune,
systematically, carefully and promptly he makes an effort
to overcome the adversity. He suffers in silence but
defeats his enemies in the long run. (112)
•ŸÕ¸∑¥§ Áfl¬˝flÊ‚¢ ªÎ„Ôèÿ—
¬Ê¬Ò— ‚Á㜢 ¬⁄UŒÊ⁄UÊÁ÷◊‡Ê¸◊˜–
Œê÷¢ SÃÒãÿ¢ ¬Ò‡ÊÈŸ¢ ◊l¬ÊŸ¢
Ÿ ‚flÃ ÿ‡ø ‚ÈπË ‚ŒÒflH 113H
ìA person is always happy if he avoids unnecessary
travel, companionship of men of easy virtue, if he does not
covet another manís wife, shuns the evils of falsehood,
arrogance, and hypocrisy, does not steal, back-bite or
consume liquor. (113)
Ÿ ‚¢⁄Uê÷áÊÊ⁄U÷Ã ÁòÊflª¸-
◊Ê∑§ÊÁ⁄U× ‡Ê¢‚Áà Ãûfl◊fl–
Ÿ Á◊òÊÊÕ¸ ⁄UÙøÿÃ ÁflflÊŒ¢
ŸÊ¬ÍÁ¡Ã— ∑ȧåÿÁà øÊåÿ◊Í…U—H 114H
Ÿ ÿÙ˘èÿ‚ÍÿàÿŸÈ∑§ê¬Ã ø
Ÿ ŒÈ’¸‹— ¬˝ÊÁÃ÷Ê√ÿ¢ ∑§⁄UÙÁÖ
ŸÊàÿÊ„Ô Á∑§ÁÜøàˇÊ◊Ã ÁflflÊŒ¢
‚fl¸òÊ ÃʌΪ˜ ‹÷Ã ¬˝‡Ê¢‚Ê◊˜˜H 115H
ìA person possessed of the following attributes earns
approbation amongst alló1. He does not initiate an effort
in Dharma, Artha or Kåma in anger or in haste, 2. If asked,
he utters only the truth, 3. He does not pick up a quarrel
40 Vidura N∂ti

even on behalf of a friend, 4. He does not flare up nor

does he give up his discretion when not accorded due
respect, 5. He never finds faults with others, 6. He is kind
to others, 7. In a moment of weakness he does not stand
security for another; and 8. He is not boastful nor intolerant.
(114-115)
ÿÙ ŸÙhâ ∑ȧL§Ã ¡ÊÃÈ fl·¢
Ÿ ¬ıL§·áÊÊÁ¬ Áfl∑§àÕÃ˘ãÿÊŸ˜–
Ÿ ◊ÍÌë¿Ã— ∑§≈ÈU∑§ÊãÿÊ„Ô Á∑¢§Áøؘ
Á¬˝ÿ¢ ‚ŒÊ â ∑ȧL§Ã ¡ŸÙ Á„UH 116H
ìA person who does not try to look formidable all the
time, who does not all along brag to others about his
chivalry and mite, one who even though highly upset and
angry, does not utter unpleasant words, endears himself
to everyone. (116)
Ÿ flÒ⁄U◊ÈgˬÿÁà ¬˝‡ÊÊãâ
Ÿ Œ¬¸◊Ê⁄UÙ„ÔÁà ŸÊSÃ◊ÁÖ
Ÿ ŒÈª¸ÃÙ˘S◊ËÁà ∑§⁄UÙàÿ∑§ÊÿZ
Ã◊Êÿ¸‡ÊË‹¢ ¬⁄U◊Ê„ÈÔ⁄UÊÿʸ—H 117H
ìThe noble [the Årya] consider a person of good
conduct to be superior if he does not fan the extinguished
embers of enmity, does neither act arrogant nor mean,
and does not act foul and behave undesirably under the
pretext that he is in grave danger. (117)
Ÿ Sfl ‚Èπ flÒ ∑ȧL§Ã ¬˝„Ô·Z
ŸÊãÿSÿ ŒÈ—π ÷flÁà ¬˝Nc≈ÔU—–
ŒûUflÊ Ÿ ¬‡øÊà∑ȧL§Ã˘ŸÈÃʬ¢
‚ ∑§âÿÃ ‚à¬ÈL§·Êÿ¸‡ÊË‹—H 118H
ìAmongst persons of noble conduct he is considered
superior to others who is not all the time celebrating his
good fortune, who does not rejoice over the othersí
 Chapter 1 41

misfortune, and who never feels sorry over what he has

given away in charity. (118)
Œ‡ÊÊøÊ⁄UÊŸ˜ ‚◊ÿÊÜ¡ÊÁÃœ◊ʸŸ˜
’È÷Í·Ã ÿ— ‚ ¬⁄UÊfl⁄UôÊ—–
‚ ÿòÊ ÃòÊÊÁ÷ªÃ— ‚ŒÒfl
◊„ÔÊ¡ŸSÿÊÁœ¬àÿ¢ ∑§⁄UÙÁÃH 119H
ìA person who makes an effort to learn about the
habits, social conduct and Dharma of his countrymen,
soon learns to distinguish between the desirable and the
undesirable. Such a person, wherever he goes, is able to
establish his hold over the masses. (119)
Œê÷¢ ◊Ù„¢Ô ◊à‚⁄U¢ ¬Ê¬∑Χàÿ¢
⁄UÊ¡Ámc≈ÔU¢ ¬Ò‡ÊÈŸ¢ ¬ÍªflÒ⁄U◊˜–
◊ûÊÙã◊ûÊҌȸ¡¸ŸÒ‡øÊÁ¬ flÊŒ¢
ÿ— ¬˝ôÊÊflÊŸ˜ fl¡¸ÿØ ‚ ¬˝œÊŸ—H 120H
ìThat wise man alone is superior to others who gives
up arrogance, attachment, evil deeds, envy, treachery,
back-biting, enmity with the other social groups and
contentious arguments with the persons who have lost
their mind or with persons of evil intent. (120)
ŒÊŸ¢ „ÔÙ◊¢ ŒÒflâ ◊XÔU‹ÊÁŸ
¬˝ÊÿÁ‡øûÊÊŸ˜ ÁflÁflœÊ°À‹UÙ∑§flʌʟ˜–
∞ÃÊÁŸ ÿ— ∑ȧL§Ã ŸÒàÿ∑§ÊÁŸ
ÃSÿÙàÕÊŸ¢ ŒflÃÊ ⁄UÊœÿÁãÃH 121H
ìThe Devatås pray for the prosperity of the person who
gives charity, performs Havana, worships gods, performs
auspicious deeds, repents for his mistakes or omissions,
and daily attends to the most desirable activities. (121)
‚◊ÒÁfl¸flÊ„¢Ô ∑ȧL§Ã Ÿ „ÔËŸÒ—
‚◊Ò— ‚Åÿ¢ √ÿfl„ÔÊ⁄U¢ ∑§ÕÊ¢ ø–
42 Vidura N∂ti

ªÈáÊÒÁfl¸Á‡Êc≈ÔUÊ¢‡ø ¬È⁄UÙ ŒœÊÁÃ

Áfl¬Á‡øÃSÃSÿ ŸÿÊ— ‚ÈŸËÃÊ—H 122H
ìA learned manís conduct is praiseworthy if he marries,
makes friends, interacts socially and engages in
conversation among equals. He shuns those who are not
worthy of his association. He always behaves respectfully
in the presence of the persons who are superior to him in
learning and virtue. (122)
Á◊â ÷Èæ˜ Q§ ‚¢Áfl÷ÖÿÊÁüÊÃèÿÙ
Á◊â SflÁ¬àÿÁ◊â ∑§◊¸ ∑ΧàflÊ–
ŒŒÊàÿÁ◊òÊcflÁ¬ ÿÊÁø× ‚¢-
SÃ◊Êà◊flãâ ¬˝¡„ÔàÿŸÕʸ—H 123H
ìA thinking person automatically gets rid of miseries
who partakes of whatever is left after distributing the food
among his dependents, who works more and sleeps less,
and who gives away a part of his wealth to the needy who
is not even his friend. (123)
Áø∑§Ë̷â Áfl¬˝∑Χâ ø ÿSÿ
ŸÊãÿ ¡ŸÊ— ∑§◊¸ ¡ÊŸÁãà Á∑§ÁÜøؘ–
◊ãòÊ ªÈåÃ ‚êÿªŸÈÁc∆ÔUÃ ø
ŸÊÀ¬Ù˘åÿSÿ ëÿflÃ ∑§Á‡øŒÕ¸—H 124H
ìSuch a person is unharmed and his goals are never
destroyed who keeps to himself, and acts on his own
volition and in his own interest; others never know even if
he acts against their wishes. (124)
ÿ— ‚fl¸÷Íì˝‡Ê◊ ÁŸÁflc≈ÔU—
‚àÿÙ ◊ÎŒÈ◊ʸŸ∑Χë¿Èh÷Êfl—–
•ÃËfl ‚ ôÊÊÿÃ ôÊÊÁÃ◊äÿ
◊„ÔÊ◊Ááʡʸàÿ ßfl ¬˝‚㟗H 125H
ìOne ought to be ever ready to be at peace and
conciliatory with others. One should be truthful, gentle and
 Chapter 1 43

respectful towards others. Let oneís thoughts be pure. A

person with these attributes shines like a glistening, highly
valuable gem from a reputed mine among his class. (125)
ÿ •Êà◊ŸÊ¬òʬÃ ÷·ʢ Ÿ⁄U—
‚ ‚fl¸‹Ù∑§Sÿ ªÈL§÷¸flàÿÈÖ
•ŸãÃÃ¡Ê— ‚È◊ŸÊ— ‚◊ÊÁ„U×
‚ Ã¡‚Ê ‚Íÿ¸ ßflÊfl÷Ê‚ÃH 126H
ìHe is considered superior to others who is coy and does
not show off. He radiates like the Sun because of his limitless
brilliance, purity of heart and a composed mind. (126)
flŸ ¡ÊÃÊ— ‡ÊʬŒÇœSÿ ⁄UÊôÊ—
¬Êá«Ù— ¬ÈòÊÊ— ¬Üø ¬Üøãº˝∑§À¬Ê—–
àflÿÒfl ’Ê‹Ê flÌœÃÊ— Á‡ÊÁˇÊÃʇø
ÃflÊŒ‡Ê¢ ¬Ê‹ÿãàÿÊÁê’∑§ÿH 127H
ìAmbikånandana! All the five sons of the accursed
king P僌ava who were born in the forest, are brave like
five Indras. You brought them up when young. You arranged
for their education. They have always been obedient to
you. (127)
¬˝ŒÊÿÒ·Ê◊ÈÁøâ ÃÊà ⁄UÊÖÿ¢
‚ÈπË ¬ÈòÊÒ— ‚Á„UÃÙ ◊ÙŒ◊ÊŸ—–
Ÿ ŒflÊŸÊ¢ ŸÊÁ¬ ø ◊ÊŸÈ·ÊáÊÊ¢
÷ÁflcÿÁ‚ àfl¢ Ã∑¸§áÊËÿÙ Ÿ⁄Uãº˝H 128H
ìBrother! Give them their just share of the kingdom.
You too would live happy along with your sons. Narendra,
in case you act on this suggestion, neither the Devatås
nor the humans would have a cause to criticize you. (128)î
Thus, in the Mahåbhårata Udyogaparvaƒi-Prajågaraparvaƒi,
the dialogue between Vidura and Dhætar嶢ra, end of the
thirty-three chapter entitled ìVidura-N∂tiî
U
 CHAPTER TWO
œÎÃ⁄UÊc≈ÔU˛ ©UflÊø
¡Êª˝ÃÙ Œs◊ÊŸSÿ ÿؘ ∑§Êÿ¸◊ŸÈ¬‡ÿÁ‚–
ÃŒ˜˜ ’˝ÍÁ„U àfl¢ Á„U ŸSÃÊà œ◊ʸո∑ȧ‡Ê‹Ù sÁ‚H 1H
Responding to Viduraís advice, Dhætar嶢ra said, ìMy
worries keep me awake. Please advise how I should
proceed next. You alone among us are dexterous in the
knowledge of Dharma and Artha. (1)
àfl¢ ◊Ê¢ ÿÕÊflŒ˜˜ ÁflŒÈ⁄U ¬˝‡ÊÊÁœ
¬˝ôÊʬÍflZ ‚fl¸◊¡ÊÇÊòÊÙ—–
ÿã◊ãÿ‚ ¬âÿ◊ŒËŸ‚ûUfl
üÙÿS∑§⁄U¢ ’˝ÍÁ„U ÃŒ˜˜ flÒ ∑ȧM§áÊÊ◊˜˜H 2H
ìGenerous Vidura! Let me know your honest views
after careful consideration. What would be the most suitable
way out for Yudhi¶¢hira as well as the Kauravas? (2)
¬Ê¬Ê‡Ê¢∑§Ë ¬Ê¬◊flʟȬ‡ÿŸ˜
¬Îë¿UÊÁ◊ àflÊ¢ √ÿÊ∑ȧ‹ŸÊà◊ŸÊ„Ô◊˜–
∑§fl Ãã◊ ’˝ÍÁ„U ‚flZ ÿÕÊfl-
ã◊ŸËÁ·Ã¢ ‚fl¸◊¡ÊÇÊòÊÙ—H 3H
ìO wise man! I always fear the worst. All around, I see
nothing but the signs of doom. With a disturbed mind, I ask
you, ëWhat are the demands of Ajåta‹atru, Yudhi¶¢hira?
Please tell me the truth. (3)î
ÁflŒÈ⁄U ©UflÊø
‡ÊÈ÷¢ flÊ ÿÁŒ flÊ ¬Ê¬¢ mcÿ¢ flÊ ÿÁŒ flÊ Á¬˝ÿ◊˜–
•¬Îc≈ÔUSÃSÿ ÃŒ˜˜ ’˝ÍÿÊŒ˜˜ ÿSÿ Ÿë¿Uà¬⁄UÊ÷fl◊˜˜H 4H
Vidura replied, ìAs a matter of principle, an advice of
a well-wisher must ever be honest even if it hurts and
even if it is unasked for. (4)
 Chapter 2 45

ÃS◊ÊŒ˜˜ flˇÿÊÁ◊ Ã ⁄UÊ¡Ÿ˜ Á„Uâ ÿàSÿÊؘ ∑ȧM§ã¬˝ÁÖ

flø— üÙÿS∑§⁄U¢ œêÿZ ’˝ÈflÃSÃÁ㟒ٜ ◊H 5H
ìPlease listen to me carefully. I speak the truth which
also caters to your well-being. Further, I speak for the
benefit of all the Kauravas. (5)
Á◊âÿÙ¬ÃÊÁŸ ∑§◊ʸÁáÊ Á‚äÿÿÈÿʸÁŸ ÷Ê⁄UÖ
•ŸÈ¬Êÿ¬˝ÿÈQ§ÊÁŸ ◊Ê S◊ Ã·È ◊Ÿ— ∑ΧÕÊ—H 6H
ìO Bhårata! One should not indulge in deceitful acts in
order to succeed in vicious designs. (6)
ÃÕÒfl ÿÙªÁflÁ„Uâ ÿûÊÈ ∑§◊¸ Ÿ Á‚äÿÁÖ
©U¬ÊÿÿÈQ¢§ ◊œÊflË Ÿ ÃòÊ Ç‹¬ÿã◊Ÿ—H 7H
ìLikewise, it is not wise to be disheartened if you do not
succeed even after putting in a careful and honest effort. (7)
•ŸÈ’ãœÊŸ¬ˇÊà ‚ÊŸÈ’ãœ·È ∑§◊¸‚È–
‚ê¬˝œÊÿ¸ ø ∑ȧfl˸à Ÿ flªŸ ‚◊Êø⁄UØH 8H
ìOne must be clear about oneís objective before initiating
an activity. Think deep before taking a step forward. One
must not hurry thoughtlessly. (8)
•ŸÈ’㜢 ø ‚ê¬˝ˇÿ Áfl¬Ê∑¥§ øÒfl ∑§◊¸áÊÊ◊˜˜–
©UàÕÊŸ◊Êà◊Ÿ‡øÒfl œË⁄U— ∑ȧfl˸à flÊ Ÿ flÊH 9H
ìA thoughtful person must think of the purpose, the
consequences of an activity and the accruing benefit, if
any, before taking up a project or not. (9)
ÿ— ¬˝◊ÊáÊ¢ Ÿ ¡ÊŸÊÁà SÕÊŸ flÎhı ÃÕÊ ˇÊÿ–
∑§Ù‡Ù ¡Ÿ¬Œ Œá«U Ÿ ‚ ⁄UÊÖÿ˘flÁÃc∆ÔUÃH 10H
ìA king ought to understand the reality of the situation in
his kingdom, progress or lack thereof under his rule. He
must know the limits to which he can stretch his treasury.
He should be aware of the measure of punishment that can
be inflicted on the guilty. Otherwise, his rule will be unstable.(10)
46 Vidura N∂ti

ÿSàflÃÊÁŸ ¬˝◊ÊáÊÊÁŸ ÿÕÙQ§ÊãÿŸÈ¬‡ÿÁÖ

ÿÈQ§Ù œ◊ʸոÿÙôÊʸŸ ‚ ⁄UÊÖÿ◊Áœªë¿ÁÃH 11H
ìA man who is aware of the aforesaid limitations and
is occupied with the pursuit of knowing Dharma and Artha,
rules a stable kingdom. (11)
Ÿ ⁄UÊÖÿ¢ ¬˝ÊåÃÁ◊àÿfl flÌÃÃ√ÿ◊‚Êê¬˝Ã◊˜˜–
ÁüÊÿ¢ sÁflŸÿÙ „ÔÁãà ¡⁄UÊ M§¬Á◊flÙûÊ◊◊˜˜H 12H
ìHaving attained a kingdom, the king must not become
overconfident and treat others unfairly. Arrogance and an
unbending temperament destroy wealth as old age shatters
good looks. (12)
÷ˇÿÙûÊ◊¬˝ÁÃë¿ãŸ¢ ◊àSÿÙ flÁ«U‡Ê◊Êÿ‚◊˜˜–
‹Ù÷ÊÁ÷¬ÊÃË ª˝‚Ã ŸÊŸÈ’ãœ◊flˇÊÃH 13H
ìA greedy fish swallows the steel bait covered with
tempting victuals. It does not for a moment think of the
consequences. (13)
ÿë¿Äÿ¢ ª˝Á‚ÃÈ¢ ª˝Sÿ¢ ª˝Sâ ¬Á⁄UáÊ◊ëø ÿؘ–
Á„Uâ ø ¬Á⁄UáÊÊ◊ ÿؘ ÃŒÊl¢ ÷ÍÁÃÁ◊ë¿UÃÊH 14H
ìAnyone who desires to make a headway ought to
adopt means that will ensure his success. A man should
eat what is edible, what can be digested and what will
nourish his body. (14)
flŸS¬Ã⁄U¬ÄflÊÁŸ »§‹ÊÁŸ ¬˝ÁøŸÙÁà ÿ—–
‚ ŸÊåŸÙÁà ⁄U‚¢ ÃèÿÙ ’Ë¡¢ øÊSÿ ÁflŸ‡ÿÁÃH 15H
ìAnyone who plucks an unripe fruit does not enjoy its taste.
Simultaneously, however, he destroys the seed as well. (15)
ÿSÃÈ ¬Äfl◊ȬʌûÊ ∑§Ê‹ ¬Á⁄UáÊâ »§‹◊˜˜–
»§‹ÊŒ˜˜ ⁄U‚¢ ‚ ‹÷Ã ’Ë¡ÊëøÒfl »§‹¢ ¬ÈŸ—H 16H
ìHe who waits for the fruit to ripen prior to plucking it,
enjoys its juice. With the seed, he grows more of the same
fruit. (16)
 Chapter 2 47

ÿÕÊ ◊äÊÈ ‚◊ÊŒûÊ ⁄UˇÊŸ˜ ¬Èc¬ÊÁáÊ ·≈U˜¬Œ—–

ÃmŒÕʸã◊ŸÈcÿèÿ •ÊŒlÊŒÁflÁ„¢U‚ÿÊH 17H
ìLike the black bee which sucks the sap of a flower
while protecting it, a king gathers taxes painlessly from his
subjects. (17)
¬Èc¬¢ ¬Èc¬¢ ÁflÁøãflËà ◊Í‹ë¿UŒ¢ Ÿ ∑§Ê⁄UÿØ–
◊Ê‹Ê∑§Ê⁄U ßflÊ⁄UÊ◊ Ÿ ÿÕÊXÔUÊ⁄U∑§Ê⁄U∑§—H 18H
ìA gardener plucks flowers but does not pull out the
roots of the plant. Similarly, a king gathers taxes in order
to provide protection to the public. He does not uproot
them like the person making charcoal out of it. (18)
Á∑§ãŸÈ ◊ SÿÊÁŒŒ¢ ∑ΧàflÊ Á∑§ãŸÈ ◊ SÿÊŒ∑ȧfl¸Ã—–
ßÁà ∑§◊ʸÁáÊ ‚¢Áøãàÿ ∑ȧÿʸŒ˜ flÊ ¬ÈL§·Ù Ÿ flÊH 19H
ìCarefully consider an action to its end. Will it be
beneficial or harmful? A decision to perform a task should
be based on such considerations. (19)
•ŸÊ⁄UèÿÊ ÷flãàÿÕʸ— ∑§ÁøÁãŸàÿ¢ ÃÕʪÃÊ—–
∑Χ× ¬ÈL§·∑§Ê⁄UÙ Á„U ÷flŒ˜ ÿ·È ÁŸ⁄UÕ¸∑§—H 20H
ìCertain unnecessary and uncommon tasks are never
accomplished. These are not worth even a try. Human
effort is wasted in trying to perform such tasks. (20)
¬˝‚ʌ٠ÁŸc»§‹Ù ÿSÿ ∑˝§Ùœ‡øÊÁ¬ ÁŸ⁄UÕ¸∑§—–
Ÿ â ÷Ãʸ⁄UÁ◊ë¿Áãà ·á…U¢ ¬ÁÃÁ◊fl ÁSòÊÿ—H 21H
ìA king who cannot be generous when pleased and
who cannot be tough even when angry, is as much unwanted
by the public as an impotent man by a woman. (21)
∑§Ê¢Á‡øŒÕʸãŸ⁄U— ¬˝ÊôÊÙ ‹ÉÊÈ◊Í‹Êã◊„ÔÊ»§‹ÊŸ˜–
ÁˇÊ¬˝◊Ê⁄U÷Ã ∑§ÃÈZ Ÿ ÁflÉŸUÿÁà Ãʌ·ÊÊŸ˜H 22H
ìA wise man does not delay performing a task where
with little effort a significant result can be achieved. He
does not brook any hurdle in such activity. (22)
48 Vidura N∂ti

´§¡È ¬‡ÿÁà ÿ— ‚flZ øˇÊÈ·ÊŸÈÁ¬’ÁãŸfl–

•Ê‚ËŸ◊Á¬ ÃÍcáÊË∑§◊ŸÈ⁄UÖÿÁãà â ¬˝¡Ê—H 23H
ìA king who looks kindly at his subjects, looks at them
with such concentration as if he would drink them through
his eyes into his heart, is loved by his Prajå even if he is
not very voluble. (23)
‚ȬÈÁc¬Ã— SÿÊŒ»§‹— »§Á‹Ã— SÿÊŒ˜˜ ŒÈ⁄UÊL§„Ô—–
•¬Äfl— ¬Äfl‚¢∑§Ê‡ÊÙ Ÿ ÃÈ ‡ÊËÿ¸Ã ∑§Ì„ÔÁøؘH 24H
ìA king should not be easily accessible. He ought to
be like a flower-laden tree which does not bear fruits. He
should be like a fruit-laden tree which is not easy to climb.
Even though weak, he must exude confidence and strength.
Such a king cannot be uprooted. (24)
øˇÊÈ·Ê ◊Ÿ‚Ê flÊøÊ ∑§◊¸áÊÊ ø øÃÈÁfl¸œ◊˜˜–
¬˝‚ÊŒÿÁà ÿÙ ‹Ù∑¥§ â ‹Ù∑§Ù˘ŸÈ¬˝‚ËŒÁÃH 25H
ìA king makes his subjects happy if he serves them
attentively, wholeheartedly, addresses them courteously
and works for their welfare. [Literally, ëserves his subjects
with his eyes, mind, words and deeds.í] (25)
ÿS◊Êؘ òÊSÿÁãà ÷ÍÃÊÁŸ ◊Ϊ√ÿÊœÊã◊ÎªÊ ßfl–
‚ʪ⁄UÊãÃÊ◊Á¬ ◊„ÔË¥ ‹éäflÊ ‚ ¬Á⁄U„ÔËÿÃH 26H
ìA king must not strike terror in the heart of his
subjects just as a hunter frightens a deer. Such a ruler
even though he has conquered the world, is soon deserted
by his public. (26)
Á¬ÃάÒÃÊ◊„¢Ô ⁄UÊÖÿ¢ ¬˝ÊåÃflÊŸ˜ SflŸ ∑§◊¸áÊÊ–
flÊÿÈ⁄U÷˝Á◊flÊ‚Êl ÷˝¢‡ÊÿàÿŸÿ ÁSÕ×H 27H
ìLike the winds scattering the clouds hither and thither,
an unjust king destroys with his misdeeds even an inherited
kingdom. (27)
 Chapter 2 49

œ◊¸◊Êø⁄UÃÙ ⁄UÊôÊ— ‚Œ˜ÁèʇøÁ⁄UÃ◊ÊÁŒÃ—–

fl‚ÈœÊ fl‚È‚ê¬ÍáÊʸ flœ¸Ã ÷ÍÁÃflÌœŸËH 28H
ìIf a king follows the righteous norms traditionally well-
established by the wise, his empire prospers, the earth
under his control produces more, and his wealth multiplies.
With this happening, his glory and prestige scale new
heights. (28)
•Õ ‚¢àÿ¡ÃÙ œ◊¸◊œ◊Z øÊŸÈÁÃc∆ÔU×–
¬˝Á¢flc≈ÔUÃ ÷ÍÁ◊⁄UÇŸı ø◊ʸÁ„Uâ ÿÕÊH 29H
ìWhen a king deserting the path of Dharma, takes to
the path of Adharma, his empire shrinks like a sheet of
leather placed on fire. (29)
ÿ ∞fl ÿàŸ— Á∑˝§ÿÃ ¬⁄U⁄UÊc≈ÔU˛Áfl◊Œ¸Ÿ–
‚ ∞fl ÿàŸ— ∑§Ã¸√ÿ— Sfl⁄UÊc≈ÔU˛¬Á⁄U¬Ê‹ŸH 30H
ìSave the effort that is needed to destroy another kingdom
and utilize that energy for the uplift of your kingdom. (30)
œ◊¸áÊ ⁄UÊÖÿ¢ ÁflãŒà œ◊¸áÊ ¬Á⁄U¬Ê‹ÿØ–
œ◊¸◊Í‹Ê¢ ÁüÊÿ¢ ¬˝Êåÿ Ÿ ¡„ÔÊÁà Ÿ „ÔËÿÃH 31H
ìEstablish a kingdom in Dharma and protect it
accordingly. A kingdom righteously attained does not slip
out of a kingís hands nor does a king let it go. (31)
•åÿÈã◊ûÊÊؘ ¬˝‹¬ÃÙ ’Ê‹Êëø ¬Á⁄U¡À¬Ã—–
‚fl¸Ã— ‚Ê⁄U◊ÊŒlÊŒ‡◊èÿ ßfl ∑§ÊÜøŸ◊˜˜H 32H
ìLike extracting gold out of rocks, one must learn
something of substance even from a child who babbles,
and an insane who talks aimlessly. (32)
‚È√ÿÊNÃÊÁŸ ‚ÍQ§ÊÁŸ ‚È∑ΧÃÊÁŸ ÃÃSÃ×–
‚¢ÁøãflŸ˜ œË⁄U •Ê‚Ëà Á‡Ê‹Ê„ÔÊ⁄UË Á‡Ê‹¢ ÿÕÊH 33H
ìLike a ascetic who depends on small gleanings of
grain even from a rock, a man of substance gathers
knowledge from all sources such as thoughtful sayings,
50 Vidura N∂ti

intellectual writings as well as from watching and emulating

the good deeds of others. (33)
ªãœŸ ªÊfl— ¬‡ÿÁãà flŒÒ— ¬‡ÿÁãà ’˝ÊrÊáÊÊ—–
øÊ⁄UÒ— ¬‡ÿÁãà ⁄UÊ¡ÊŸ‡øˇÊÈèÿʸÁ◊Ã⁄U ¡ŸÊ—H 34H
ìIts sense of smell leads a cow. A Brahmin follows the
Vedic percepts. A king keeps an eye on his kingdom
through his secret agents. The ordinary folk use their eyes
to perceive. (34)
÷ÍÿÊ¢‚¢ ‹÷Ã Ä‹‡Ê¢ ÿÊ ªı÷¸flÁà ŒÈŒÈ¸„ÔÊ–
•Õ ÿÊ ‚ȌȄÔÊ ⁄UÊ¡Ÿ˜ ŸÒfl ÃÊ¢ ÁflÃÈŒãàÿÁ¬H 35H
ìRåjan! A cow which does not easily yield her milk,
suffers discomfort. The one that allows itself to be milked
easily is not maltreated. (35)
ÿŒÃåâ ¬˝áÊ◊Áà Ÿ Ãؘ ‚¢ÃʬÿãàÿÁ¬–
ÿëø Sflÿ¢ ŸÃ¢ ŒÊL§ Ÿ Ãؘ ‚¢Ÿ◊ÿãàÿÁ¬H 36H
ìA malleable piece of metal does not require a furnace.
A bent wooden stick needs no further effort to bend it. (36)
∞ÃÿÙ¬◊ÿÊ œË⁄U— ‚¢Ÿ◊à ’‹Ëÿ‚–
ßãº˝Êÿ ‚ ¬˝áÊ◊Ã Ÿ◊Ã ÿÙ ’‹Ëÿ‚H 37H
ìAll these illustrations indicate that the wise bow in the
presence of the mighty. Giving in to a stronger person is
like bowing before Indra. (37)
¬¡¸ãÿŸÊÕÊ— ¬‡ÊflÙ ⁄UÊ¡ÊŸÙ ◊ÁãòÊ’ÊãœflÊ—–
¬ÃÿÙ ’ÊãœflÊ— SòÊËáÊÊ¢ ’˝ÊrÊáÊÊ flŒ’ÊãœflÊ—H 38H
ìThe clouds protect the animals. The ministers assist
a king. The husbands look after their wives. The Brahmins
derive support from the Vedas. (38)
‚àÿŸ ⁄UˇÿÃ œ◊Ù¸ ÁfllÊ ÿÙªŸ ⁄UˇÿÃ–
◊ΡÿÊ ⁄UˇÿÃ M§¬¢ ∑ȧ‹¢ flÎûÊŸ ⁄UˇÿÃH 39H
ìThe truth protects Dharma while concentration and
 Chapter 2 51

application preserves learning. Constant care protects a

personís charm and noble conduct protects a family. (39)
◊ÊŸŸ ⁄UˇÿÃ œÊãÿ◊‡flÊŸ˜ ⁄UˇÊàÿŸÈ∑˝§◊—–
•÷ˡáÊŒ‡Ê¸Ÿ¢ ªÊ‡ø ÁSòÊÿÙ ⁄UˇÿÊ— ∑ȧøҋ×H 40H
ìCorrect weight and measurement and care protect
the grain. The horses need to exercise all the time. The
cows need constant care. Dirty clothes offer protection to
women by hiding their charms. (40)
Ÿ ∑ȧ‹¢ flÎûÊ„ÔËŸSÿ ¬˝◊ÊáÊÁ◊Áà ◊ ◊Á×–
•ãÃcflÁ¬ Á„U ¡ÊÃÊŸÊ¢ flÎûÊ◊fl ÁflÁ‡ÊcÿÃH 41H
ìIn my view, birth in a noble family is no armour for a
characterless man. A man though born low is superior if
he is of a sound moral character. (41)
ÿ ߸·È¸— ¬⁄UÁflûÊ·È M§¬ flËÿ¸ ∑ȧ‹Êãflÿ–
‚Èπ‚ı÷ÊÇÿ‚à∑§Ê⁄U ÃSÿ √ÿÊÁœ⁄UŸãÃ∑§—H 42H
ìA man suffers from an incurable malady if he is
envious of othersí wealth, beauty, valour, social status,
happiness, good fortune, and prestige. (42)
•∑§Êÿ¸∑§⁄UáÊÊŒ˜˜ ÷Ë× ∑§ÊÿʸáÊÊ¢ ø Áflfl¡¸ŸÊؘ–
•∑§Ê‹ ◊ãòÊ÷ŒÊëø ÿŸ ◊Êl㟠Ãؘ Á¬’ØH 43H
ìOne should be afraid of undertaking an undesirable
task, one should be afraid of delay in what is to be
accomplished and leakage of secrets yet to be achieved.
One should not imbibe intoxicating liquor. (43)
ÁfllÊ◊ŒÙ œŸ◊ŒSÃÎÃËÿÙ˘Á÷¡ŸÙ ◊Œ—–
◊ŒÊ ∞Ã˘flÁ‹åÃÊŸÊ◊à ∞fl ‚ÃÊ¢ Œ◊Ê—H 44H
ìFor an arrogant person boasting of his education,
wealth and his family standing, can be poisonous. [It can
result in an unseemly behaviour and undesirable
consequences.] However, for the noble, these attributes
are a source of strength [to do good.] (44)
52 Vidura N∂ti

•‚ãÃÙ˘èÿÌÕÃÊ— ‚Œ˜ÁèÊ— ÄflÁøà∑§Êÿ¸ ∑§ŒÊøŸ–

◊ãÿãÃ ‚ãÃ◊Êà◊ÊŸ◊‚ãÃ◊Á¬ ÁflüÊÈÃ◊˜˜H 45H
ìEven a villain takes airs and considers himself a
virtuous person in case he is approached by a noble
person with a request. (45)
ªÁÃ⁄UÊà◊flÃÊ¢ ‚ã× ‚ãà ∞fl ‚ÃÊ¢ ªÁ×–
•‚ÃÊ¢ ø ªÁ× ‚ãÃÙ Ÿ àfl‚ã× ‚ÃÊ¢ ªÁ×H 46H
ìThe saintly persons provide moral support to the
intellectuals as well as to other persons of a saintly
disposition. Even the wicked are helped by the saints.
However, the reverse never happens. (46)
Á¡ÃÊ ‚÷Ê flSòÊflÃÊ Á◊c≈ÔUʇÊÊ ªÙ◊ÃÊ Á¡ÃÊ–
•äflÊ Á¡ÃÙ ÿÊŸflÃÊ ‚flZ ‡ÊË‹flÃÊÁ¡Ã◊˜˜H 47H
ìA well dressed person wins over others in an assembly.
Anyone possessing a cow can successfully cater to
sweet buds. If you possess a carriage, you can comfortably
travel long distances. Likewise, a man of noble character
easily wins over others. (47)
‡ÊË‹¢ ¬˝œÊŸ¢ ¬ÈL§· ÃŒ˜˜ ÿSÿ„Ô ¬˝áʇÿÁÖ
Ÿ ÃSÿ ¡ËÁflÃŸÊÕÙ¸ Ÿ œŸŸ Ÿ ’ãäÊÈÁ÷—H 48H
ìCharacter is the bed-rock of a human being. If it is
destroyed, his life, wealth and his relatives are of no
advantage to him. (48)
•Ê…U˜ÔÿÊŸÊ¢ ◊Ê¢‚¬⁄U◊¢ ◊äÿÊŸÊ¢ ªÙ⁄U‚ÙûÊ⁄U◊˜–
ÃÒ‹ÙûÊ⁄U¢ ŒÁ⁄Uº˝ÊáÊÊ¢ ÷Ù¡Ÿ¢ ÷⁄U÷¸÷H 49H
ìO superior among the Bharatas! The arrogant wealthy
take more of meat in their meals while the middle class is
happy with milk and milk products. The poor, however, use
more of oil than other ingredients while cooking food. (49)
‚ê¬ãŸÃ⁄U◊flÊ㟢 ŒÁ⁄Uº˝Ê ÷ÈÜ¡Ã ‚ŒÊ–
ˇÊÈØ SflÊŒÈÃÊ¢ ¡ŸÿÁà ‚Ê øÊ…U˜Ôÿ·È ‚Ȍȋ¸÷ÊH 50H
 Chapter 2 53

ìThe paupers always relish their meal because being

hungry they enjoy whatever is available. This sort of
pleasure is not available to the rich. (50)
¬˝ÊÿáÊ üÊË◊ÃÊ¢ ‹Ù∑§ ÷ÙQÈ¢§ ‡ÊÁQ§Ÿ¸ ÁfllÃ–
¡Ëÿ¸ãàÿÁ¬ Á„U ∑§Êc∆ÔUÊÁŸ ŒÁ⁄Uº˝ÊáÊÊ¢ ◊„ÔˬÃH 51H
ìRåjan! The rich in this world cannot even digest a
proper meal [because the tension in their life upsets their
digestion.] A poor man can digest even wood pieces. (51)
•flÎÁûÊ÷¸ÿ◊ãàÿÊŸÊ¢ ◊äÿÊŸÊ¢ ◊⁄UáÊÊŒ˜˜ ÷ÿ◊˜–
©UûÊ◊ÊŸÊ¢ ÃÈ ◊àÿʸŸÊ◊fl◊ÊŸÊؘ ¬⁄U¢ ÷ÿ◊˜˜H 52H
ìA lowly person is worried about unemployment. A
middle-class man fears death. The highest fear dishonour
more than any other thing. (52)
∞‡flÿ¸◊Œ¬ÊÁ¬c∆ÔUÊ ◊ŒÊ— ¬ÊŸ◊ŒÊŒÿ—–
∞‡flÿ¸◊Œ◊ûÊÙ Á„U ŸÊ¬ÁÃàflÊ Áfl’ÈäÿÃH 53H
ìWhile liquor certainly intoxicates and is therefore
undesirable, the desire to live a luxurious life intoxicates all
the more. It is so frightening because a person enamoured
of an indulgent life does not return to his senses before his
downfall. (53)
ßÁãº˝ÿÒÁ⁄UÁãº˝ÿÊÕ¸·È flø◊ÊŸÒ⁄UÁŸª˝„ÔÒ—–
ÃÒ⁄Uÿ¢ ÃÊåÿÃ ‹Ù∑§Ù ŸˇÊòÊÊÁáÊ ª˝„ÔÒÁ⁄UflH 54H
ìThe world suffers from uncontrolled senses and
resultant desires. This results in unbridled indulgence.
Everyone suffers thus like the stars diminished in the
presence of the Sun. (54)
ÿÙ Á¡Ã— ¬Üøflª¸áÊ ‚„Ô¡ŸÊà◊∑§Ì·áÊÊ–
•Ê¬ŒSÃSÿ flœ¸ãÃ ‡ÊÈÄ‹¬ˇÊ ßflÙ«È⁄UÊ≈˜UÔH 55H
ìThe sufferings of a person who is overwhelmed by
the five senses of touch, smell, sight, taste and sound,
senses which lead the human beings astray, multiply like
the waxing moon. (55)
54 Vidura N∂ti

•ÁflÁ¡àÿ ÿ •Êà◊ÊŸ◊◊ÊàÿÊŸ˜ ÁflÁ¡ªË·Ã–

•Á◊òÊÊŸ˜ flÊÁ¡ÃÊ◊Êàÿ— ‚Ù˘fl‡Ê— ¬Á⁄U„ÔËÿÃH 56H
ìA king who, without first conquering his five senses and
the mind, asks his ministers to comply with his orders, or
who, without subordinating his advisers, wants to conquer
his enemies, is soon deserted by his public. (56)
•Êà◊ÊŸ◊fl ¬˝Õ◊¢ mcÿM§¬áÊ ÿÙ ¡ÿØ–
ÃÃÙ˘◊ÊàÿÊŸÁ◊òÊÊ¢‡ø Ÿ ◊ÙÉÊ¢ ÁflÁ¡ªË·ÃH 57H
ìA king who takes them on as his enemies and
conquers his five senses and the wandering mind, surely
succeeds in being victorious over his ministers as well as
his enemies. (57)
fl‡ÿÁãº˝ÿ¢ Á¡ÃÊà◊ÊŸ¢ œÎÌ᫢ Áfl∑§ÊÁ⁄U·È–
¬⁄Uˡÿ ∑§ÊÁ⁄UáÊ¢ œË⁄U◊àÿãâ üÊËÌŸ·flÃH 58H
ìA sober king who has conquered his senses and his
wayward mind, who awards punishment to the guilty and
undertakes a task only after weighing the pros and cons,
has Lak¶m∂ always at his beck and call. (58)
⁄UÕ— ‡Ê⁄UË⁄U¢ ¬ÈL§·Sÿ ⁄UÊ¡Ÿ˜Ô
ŸÊà◊Ê ÁŸÿÃÁãº˝ÿÊáÿSÿ øʇflÊ—–
ÃÒ⁄U¬˝◊ûÊ— ∑ȧ‡Ê‹Ë ‚Œ‡flÒ-
ŒÊ¸ãÃÒ— ‚Èπ¢ ÿÊÁà ⁄UÕËfl œË⁄U—H 59H
ìRåjan! The human body is like a chariot of which the
soul is the charioteer. The sensory perceptions are the horses
geared to pull this chariot. An ever-alert man who has reigned
them, who is dexterous, clever and in control of himself,
travels on this chariot of life in joy and peace. (59)
∞ÃÊãÿÁŸªÎ„ÔËÃÊÁŸ √ÿʬʌÁÿÃÈ◊åÿ‹◊˜˜–
•ÁflœÿÊ ßflÊŒÊãÃÊ „ÔÿÊ— ¬ÁÕ ∑ȧ‚Ê⁄UÁÕ◊˜˜H 60H
ìThe senses when not reined are powerful enough to
destroy a man just as untamed and uncontrollable horses
throw off the foolish charioteer. (60)
 Chapter 2 55

•ŸÕ¸◊ո× ¬‡ÿãŸÕZ øÒflÊåÿŸÕ¸Ã—–

ßÁãº˝ÿÒ⁄UÁ¡ÃҒʸ‹— ‚Ȍȗπ¢ ◊ãÿÃ ‚Èπ◊˜˜H 61H
ìAn ignorant man, unable to control his senses, takes
the real for the unreal and accepts the apparent for what
might be worthless. Such a man [having lost his sense of
discrimination] rejoices even when he is in fact deep in
sorrow. (61)
œ◊ʸÕı¸ ÿ— ¬Á⁄UàÿÖÿ SÿÊÁŒÁãº˝ÿfl‡ÊʟȪ—–
üÊˬ˝ÊáÊœŸŒÊ⁄Uèÿ— ÁˇÊ¬˝¢ ‚ ¬Á⁄U„ÔËÿÃH 62H
ìIgnoring Dharma and Artha, such a person becomes
a slave to his senses. Soon he gets deprived of his
prosperity, his woman, his wealth, and even his life. (62)
•ÕʸŸÊ◊ˇfl⁄UÙ ÿ— SÿÊÁŒÁãº˝ÿÊáÊÊ◊ŸË‡fl⁄U—–
ßÁãº˝ÿÊáÊÊ◊ŸÒ‡flÿʸŒÒ‡flÿʸŒ˜ ÷˝‡ÿÃ Á„U ‚—H 63H
ìHe may be wealthy but if he has not overpowered his
senses, his wealth gets destroyed because of his lack of
control over senses. (63)
•Êà◊ŸÊ˘˘à◊ÊŸ◊Áãflë¿Uã◊ŸÙ’ÈhËÁãº˝ÿÒÿ¸ÃÒ— –
•Êà◊Ê sflÊà◊ŸÙ ’ãäÊÈ⁄UÊà◊Òfl Á⁄U¬È⁄UÊà◊Ÿ—H 64H
ìControlling your mind, the five senses as well as your
sense of discrimination, try to look within yourself in order
to realize your soul. Your soul is your friend as well as
your enemy. (64)
’ãäÊÈ⁄UÊà◊Ê˘˘à◊ŸSÃSÿ ÿŸÒflÊà◊Ê˘˘à◊ŸÊ Á¡Ã—–
‚ ∞fl ÁŸÿÃÙ ’ãäÊÈ— ‚ ∞fl ÁŸÿÃÙ Á⁄U¬È—H 65H
ìRealization of your soul [of yourself] makes the soul
your true friend. It is your well-wisher as well as your
enemy. (65)
ˇÊȺ˝ÊˇÊáÙfl ¡Ê‹Ÿ ¤Ê·ÊflÁ¬Á„UÃÊflÈM§–
∑§Ê◊‡ø ⁄UÊ¡Ÿ˜ ∑˝§Ùœ‡ø Ãı ¬˝ôÊÊŸ¢ Áfl‹Èê¬Ã—H 66H
ìRåjan! As two large fish trapped in a net with tiny
56 Vidura N∂ti

holes, working together tear the net apart, lust and anger
do away with the sense of discrimination. (66)
‚◊flˇÿ„Ô œ◊ʸÕı¸ ‚ê÷Ê⁄UÊŸ˜ ÿÙ˘Áœªë¿UÁÖ
‚ flÒ ‚ê÷ÎÂê÷Ê⁄U— ‚Ãâ ‚Èπ◊œÃH 67H
ìHe who keeping in mind the dictates of Dharma and
Artha in this world, organizes the means of achieving his
ends, forever stays happy and prosperous with their help.(67)
ÿ— ¬¢øÊèÿãÃ⁄UÊŸ˜Ô ‡ÊòÊÍŸÁflÁ¡àÿ ◊ŸÙ◊ÿÊŸ˜–
Á¡ªË·Áà Á⁄U¬ÍŸãÿÊŸ˜ Á⁄U¬flÙ˘Á÷÷flÁãà Ã◊˜˜H 68H
ìAnyone who without having conquered his five senses
which are basically his weaknesses and therefore inimical
to his well-being, tries to conquer his enemies, is defeated.
[The unvanquished five senses are enemies within, hidden
and dangerous.] (68)
ŒÎ‡ÿãÃ Á„U ◊„ÔÊà◊ÊŸÙ ’äÿ◊ÊŸÊ— Sfl∑§◊¸Á÷—–
ßÁãº˝ÿÊáÊÊ◊ŸË‡ÊàflÊŒ˜˜ ⁄UÊ¡ÊŸÙ ⁄UÊÖÿÁfl÷˝◊Ò—H 69H
ìIn case the five senses are not subjugated, even the
great saints become subject to the consequences of their
deeds. In a similar situation, the kings stay mired in
meaningless lives of luxury to the detriment of their kingdom.
(69)
•‚¢àÿʪÊؘ ¬Ê¬∑ΧÃÊ◊¬Ê¬Ê¢-
SÃÈÀÿÙ Œá«— S¬Î‡ÊÃ Á◊üÊ÷ÊflÊؘ–
‡ÊÈc∑§áÊʺ˝Z ŒsÃ Á◊üÊ÷ÊflÊؘ
ÃS◊Êؘ ¬Ê¬Ò— ‚„Ô ‚Áã œ¢ Ÿ ∑ȧÿʸØH 70H
ìEven an innocent man suffers the consequences of
his association with the guilty. It is like water-soaked
sticks catching fire easily when tied with a dry pack.
Hence, avoid an evil person under all circumstances. (70)
ÁŸ¡ÊŸÈà¬Ã× ‡ÊòÊÍŸ˜ ¬¢ø ¬¢ø¬˝ÿÙ¡ŸÊŸ˜–
ÿÙ ◊Ù„ÔÊ㟠ÁŸªÎˆÊÁà Ã◊ʬŒ˜˜ ª˝‚Ã Ÿ⁄U◊˜H 71H
ìAnyone who unwisely and because of foolish
 Chapter 2 57

attachment, is unable to control the inimical horses of the

five sensory pleasures going astray, meets with an
undesirable fate. (71)
•Ÿ‚ÍÿÊ˘˘¡¸fl¢ ‡Êıø¢ ‚¢ÃÙ·— Á¬˝ÿflÊÁŒÃÊ–
Œ◊— ‚àÿ◊ŸÊÿÊ‚Ù Ÿ ÷flÁãà ŒÈ⁄UÊà◊ŸÊ◊˜ÔH 72H
ìA villainous person is a stranger to the following
virtues: Not finding faults with virtuous attributes [in others];
simplicity; purity; contentment; polite conversation; control
of the five senses; truth and an absence of a fickle
temperament. (72)
•Êà◊ôÊÊŸ◊‚¢⁄Uê÷ÁSÃÁÃˇÊÊ œ◊¸ÁŸàÿÃÊ–
flÊ∑˜§ øÒfl ªÈåÃÊ ŒÊŸ¢ ø ŸÒÃÊãÿãàÿ·È ÷Ê⁄UÃH 73H
ìBharata, the vile, the mean and the lowly persons do
not have the following qualities: Knowledge of the self; an
absence of anger; forbearance; truthful conduct; keeping
oneís word and charity. (73)
•Ê∑˝§Ù‡Ê¬Á⁄UflÊŒÊèÿÊ¢ ÁflÁ„¢U‚ãàÿ’ÈœÊ ’Ȝʟ˜–
flQ§Ê ¬Ê¬◊ȬʌûÊ ˇÊ◊◊ÊáÊÙ Áfl◊ÈëÿÃH 74H
ìAn uncaring fool causes anguish to the learned by
calling them names and demeaning them. The abusive
person commits a sin. On the contrary, the person offended
gets rid of a sin by forgiving the guilty. (74)
Á„¢U‚Ê ’‹◊‚ʜ͟ʢ ⁄UÊôÊÊ¢ Œá«ÁflÁœ’¸‹◊˜˜–
‡ÊÈüÊÍ·Ê ÃÈ ’‹¢ SòÊËáÊÊ¢ ˇÊ◊Ê ªÈáÊflÃÊ¢ ’‹◊˜˜H 75H
ìViolence is the strength of the wicked. The king is
powerful because he can punish the guilty. A womanís
strength is her ability to care. Forgiveness is the weapon
of the virtuous. (75)
flÊÄ‚¢ÿ◊Ù Á„U ŸÎ¬Ã ‚ÈŒÈc∑§⁄UÃ◊Ù ◊×–
•Õ¸flëø ÁflÁøòÊ¢ ø Ÿ ‡ÊÄÿ¢ ’„ÈÔ ÷ÊÁ·ÃÈ◊˜H 76H
ìRåjan, it is quite a job to control oneís utterances.
58 Vidura N∂ti

However, even the meaningful, literary and learned language

cannot be overused. (76)
•èÿÊfl„ÔÁà ∑§ÀÿÊáÊ¢ ÁflÁflœ¢ flÊ∑˜§ ‚È÷ÊÁ·ÃÊ–
‚Òfl ŒÈ÷ʸÁ·ÃÊ ⁄Uʡ㟟ÕʸÿÙ¬¬lÃH 77H
ìA well-spoken word can be a source of immense joy
and well-being. The same intent if conveyed in bitter
words can cause a lot of damage. (77)
⁄UÙ„ÔÃ ‚Êÿ∑Ò§Áfl¸h¢ flŸ¢ ¬⁄U‡ÊÈŸÊ „ÔÃ◊˜˜–
flÊøÊ ŒÈL§Q¢§ ’Ë÷à‚¢ Ÿ ‚¢⁄UÙ„ÔÁà flÊġÊÃ◊˜˜H 78H
ìA forest damaged by the huntersí arrows and sliced
by axes will revive in time. However, a wound caused by
bitter taunts does not heal. (78)
∑§ÌáÊŸÊ‹Ë∑§ŸÊ⁄UÊøÊÁ㟄Ը⁄UÁãà ‡Ê⁄UË⁄U×–
flÊćÊÀÿSÃÈ Ÿ ÁŸ„Ô¸ÃÈZ ‡ÊÄÿÙ NUÁŒ‡ÊÿÙ Á„U ‚—H 79H
ìThe arrows named Karƒi, Nål∂ka and Nåråca can be
plucked out of the body. However, the thorn of a bitter
spite cannot be pulled out because it pierces deep into the
heart. (79)
flÊÄ‚Êÿ∑§Ê flŒŸÊÁãŸc¬ÃÁãÃ
ÿÒ⁄UÊ„Ô× ‡ÊÙøÁà ⁄UÊòÿ„ÔÊÁŸ–
¬⁄USÿ ŸÊ◊◊¸‚È Ã ¬ÃÁãÃ
ÃÊŸ˜ ¬Áá«ÃÙ ŸÊfl‚ΡØ ¬⁄Uèÿ—H 80H
ìUnpleasant words coming out of a mouth like arrows
hurt the core of the listener. The aggrieved person suffers
day and night. Hence the learned should avoid using any
bitter and foul language. (80)
ÿS◊Ò ŒflÊ— ¬˝ÿë¿Áãà ¬ÈL§·Êÿ ¬⁄UÊ÷fl◊˜˜–
’ÈÁh¢ ÃSÿʬ∑§·¸Áãà ‚Ù˘flÊøËŸÊÁŸ ¬‡ÿÁÃH 81H
ìWhen the gods desire to vanquish a person, they deprive
him of his wisdom. The latter then, in sheer perversity,
confines himself to undesirable deeds alone. (81)
 Chapter 2 59

’Èhı ∑§‹È·÷ÍÃÊÿÊ¢ ÁflŸÊ‡Ù ¬˝àÿȬÁSÕÃ–

•ŸÿÙ Ÿÿ‚¢∑§Ê‡ÊÙ NŒÿÊãŸÊ¬‚¬¸ÁÃH 82H
ìWhen the times are bad, discretion gets buried under
the dirt of ignorance and malicious thinking. Under such
circumstances even unfair and unjust means, deeply
ingrained in the psyche, appear to be just and justified.(82)
‚ÿ¢ ’ÈÁh— ¬⁄UËÃÊ Ã ¬ÈòÊÊáÊÊ¢ ÷⁄U÷¸÷–
¬Êá«flÊŸÊ¢ Áfl⁄UÙœŸ Ÿ øÒŸÊŸfl’Èäÿ‚H 83H
ìO mighty Bharata! Your sons have lost all sense of
discretion on account of their enmity against the P僌avas.
You are obviously unable to appreciate the situation. (83)
⁄UÊ¡Ê ‹ˇÊáÊ‚ê¬ãŸSòÊÒ‹ÙÄÿSÿÊÁ¬ ÿÙ ÷flØ–
Á‡ÊcÿSÃ ‡ÊÊÁ‚ÃÊ ‚Ù˘SÃÈ œÎÃ⁄UÊc≈ÔU˛ ÿÈÁœÁc∆ÔU⁄U—H 84H
ìMaharaja! Your obedient nephew Yudhi¶¢hira alone is
fit to be the king. He has all the attributes of a capable
king, even of the universe. (84)
•ÃËàÿ ‚flʸŸ˜ ¬ÈòÊÊ¢SÃ ÷ʪœÿ¬È⁄US∑Χ×–
Ã¡‚Ê ¬˝ôÊÿÊ øÒfl ÿÈQ§Ù œ◊ʸոÃûUflÁflؘH 85H
ìHe is superior to all your sons. He is well versed in
the concepts of Dharma and Artha. He is glorious. He is
extremely wise and is a favourite of fortune. (85)
•ŸÈ∑˝§Ù‡Êʌʟ·ʢSÿÊŒ˜˜ ÿÙ˘‚ı œ◊¸÷ÎÃÊ¢ fl⁄U—–
ªı⁄UflÊؘ Ãfl ⁄UÊ¡ãº˝ ’„ÍÔŸ˜ Ä‹‡ÊÊ¢ÁSÃÁÃˇÊÁÃH 86H
ìRåjendra, among the followers of Dharma, Yudhi¶¢hira
is supreme. He is kind, merciful, and pleasant of
temperament. He holds you in great respect. That is why
he is tolerating indescribable suffering. (86)
Thus, in the Mahåbhårata Udyogaparvaƒi-Prajågaraparvaƒi,
the dialogue between Vidura and Dhætar嶢ra, end of the
thirty-fourth chapter entitled ìVidura-N∂tiî
U
 CHAPTER THREE
œÎÃ⁄UÊc≈ÔU˛ ©UflÊø
’˝ÍÁ„U ÷ÍÿÙ ◊„ÔÊ’Èh œ◊ʸո‚Á„Uâ flø—–
oÎáflÃÙ ŸÊÁSà ◊ ÃÎÁåÃÁfl¸ÁøòÊÊáÊË„Ô ÷Ê·‚H 1H
Dhætar嶢ra said, ìMy wise brother, tell me more about
Dharma and Artha. My curiosity is insatiable. The more
you speak, the more I want to listen. Your point of view on
the subject is unique.î (1)
ÁflŒÈ⁄U ©UflÊø
‚fl¸ÃËÕ¸·È flÊ SŸÊŸ¢ ‚fl¸÷ÍÃ·È øÊ¡¸fl◊˜Ô–
©U÷ àflÃ ‚◊ SÿÊÃÊ◊Ê¡¸fl¢ flÊ ÁflÁ‡ÊcÿÃH 2H
Vidura replied, ìTaking a bath in the holy places and
cordial behaviour towards others are equally virtuous. Hence
polite behaviour matters more than anything else. (2)
•Ê¡¸fl¢ ¬˝ÁìlSfl ¬ÈòÊ·È ‚Ãâ Áfl÷Ù–
ß„Ô ∑§ËÏà ¬⁄UÊ¢ ¬˝Êåÿ ¬˝àÿ Sflª¸◊flÊåSÿÁ‚H 3H
ìHence, O brother, treat your sons and the P僌ava
princes on an equal footing. [Both are your children.] Treat
them kindly. Thereby, you will gain name and fame in this
world and on your death ascend to heavens. (3)
ÿÊflؘ ∑§ËÌÃ◊¸ŸÈcÿSÿ ¬ÈáÿÊ ‹Ù∑§ ¬˝ªËÿÃ–
ÃÊflؘ ‚ ¬ÈL§·√ÿÊÉÊ˝ Sflª¸‹Ù∑§ ◊„ÔËÿÃH 4H
ìO Lion among men! Long as the virtuous and glorious
deeds of a person are remembered and recited in this
world, he stays in the Swargaloka. (4)
•òÊÊåÿȌʄÔ⁄UãÃË◊Á◊ÁÄUÔÊ‚¢ ¬È⁄UÊß◊˜˜–
Áfl⁄UÙøŸSÿ ‚¢flÊŒ¢ ∑§Á‡ÊãÿÕ¸ ‚ÈœãflŸÊH 5H
 Chapter 3 61

ìTo illustrate this, since ancient times, the conversation

between Sudhanvå and Virocana with reference to Ke‹ini
is narrated. (5)
Sflÿ¢fl⁄U ÁSÕÃÊ ∑§ãÿÊ ∑§Á‡ÊŸË ŸÊ◊ ŸÊ◊×–
M§¬áÊʬ˝ÁÃ◊Ê ⁄UÊ¡Ÿ˜Ô ÁflÁ‡Êc≈¬ÁÃ∑§ÊêÿÿÊH 6H
ìThe story relates to Ke‹iniís Sway≈vara. She was an
unusually charming woman. She appeared in a Sway≈vara
gathering in order to choose the best of a groom among
several gathered to win her hand. (6)
Áfl⁄UÊøŸÊ˘Õ ŒÒÃÿSÿŒÊ ÃòÊÊ¡ªÊ◊ „U–
¬˝ÊåÃÈÁ◊ë¿U¢SÃÃSÃòÊ ŒÒàÿãº˝¢ ¬˝Ê„U ∑§Á‡ÊŸËH 7H
ìVirocana, son of a Daitya king was present there to
win over her hand. Addressing him Ke‹ini said, (7)
∑§Á‡ÊãÿÈflÊø
Á∑¢§ ’˝ÊrÊÔáÊÊ— ÁSflë¿˛UÿÊ¢‚Ê ÁŒÁáʗ ÁSflÁm⁄UÊøŸ–
•Õ ∑§Ÿ S◊ ¬ÿ¸VÔ¢U ‚ÈœãflÊ ŸÊÁœ⁄UÊ„UÁÃH 8H
ìVirocana, kindly tell me as to who is superior among
the Brahmins and the Daityas? If the Brahmins are superior,
why should I not choose the Brahmin Sudhanvå for my
bed?î (8)
Áfl⁄UÊøŸ ©UflÊø
¬˝Ê¡Ê¬àÿÊSÃÈ flÒ üÊc∆UÊ flÿ¢ ∑§Á‡ÊÁŸ ‚ûÊ◊Ê—–
•S◊Ê∑¢§ πÁÀfl◊ ‹Ê∑§Ê— ∑§ ŒflÊ— ∑§ Ám¡ÊÃÿ—H 9H
Virocana replied, ìKe‹ini, we are the descendants of
Prajåpati. We are superior to others. The entire world
belongs to us. Neither the Devatås nor the Brahmins
compare with us.î (9)
∑§Á‡ÊãÿÈflÊø
ß„ÒUflÊflÊ¢ ¬˝ÃˡÊÊfl ©U¬SÕÊŸ Áfl⁄UÊøŸ–
‚ÈœãflÊ ¬˝ÊÃ⁄UʪãÃÊ ¬‡ÿÿ¢ flÊ¢ ‚◊ʪÃÊÒH 10H
62 Vidura N∂ti

Ke‹ini said, ìVirocana, let us stay put and wait till

tomorrow when Sudhanvå arrives. I shall thereafter come
face to face with the two of you at the same time.î (10)
Áfl⁄UÙøŸ ©UflÊø
ÃÕÊ ÷º˝ ∑§Á⁄UcÿÊÁ◊ ÿÕÊ àfl¢ ÷ËL§ ÷Ê·‚–
‚ÈœãflÊŸ¢ ø ◊Ê¢ øÒfl ¬˝Êú˝¸c≈ÔUÊÁ‚ ‚¢ªÃıH 11H
Virocana responded and said, ìI shall do as you
please, O shy woman. Tomorrow morning you will face
me and Sudhanvå at the same time.î (11)
ÁflŒÈ⁄U ©UflÊø
•ÃËÃÊÿÊ¢ ø ‡Êfl¸ÿʸ◊ÈÁŒÃ ‚Íÿ¸◊á«‹–
•ÕÊ¡ªÊ◊ â Œ‡Ê¢ ‚ÈœãflÊ ⁄UÊ¡‚ûÊ◊–
Áfl⁄UÙøŸÙ ÿòÊ Áfl÷Ù ∑§Á‡ÊãÿÊ ‚Á„U× ÁSÕ×H 12H
Vidura continued: ìO mighty king, next morning at
sunrise Sudhanvå arrived at the scene where Virocana
waited with Ke‹ini. (12)
‚ÈœãflÊ ø ‚◊ʪë¿UØ ¬˝OÊÁŒ¢ ∑§Á‡ÊŸË¥ ÃÕÊ–
‚◊ʪâ Ám¡¢ ŒÎc≈ÔU˜flÊ ∑§Á‡ÊŸË ÷⁄U÷¸÷–
¬˝àÿÈàÕÊÿÊ‚Ÿ¢ ÃS◊Ò ¬Êl◊ÉÿZ ŒŒı ¬ÈŸ—H 13H
ìO mighty Bharata, Sudhanvå approached Ke‹ini and
Virocana, son of Prahalåda. The woman stood up to
honour the Brahmin and offered him a seat, water to wash
his feet and Arghya.î (13s)
‚ÈœãflÙflÊø
•ãflÊ‹÷ Á„U⁄Uá◊ÿ¢ ¬˝ÊOÊŒ Ã fl⁄UÊ‚Ÿ◊˜˜–
∞∑§àfl◊Ȭ‚ê¬ãŸÙ Ÿ àflÊ‚˘„¢Ô àflÿÊ ‚„H 14H
Addressing the two of them, Sudhanvå said,
ìPrahlådanandana, I can merely touch your pretty, golden
throne but I cannot sit upon it. That would make us
equal.î (14)
 Chapter 3 63

Áfl⁄UÙøŸ ©UflÊø
ÃflÊ„Ô¸Ã ÃÈ »§‹∑¥§ ∑ͧøZ flÊåÿÕflÊ ’΂˖
‚Èœãfl㟠àfl◊„ÔÙ¸˘Á‚ ◊ÿÊ ‚„Ô ‚◊Ê‚Ÿ◊˜ÔH 15H
Virocana replied, ìSudhanvå, you are not entitled to sit
next to me on my throne. For you a stool, a Ku‹a mat or
a mat woven with reeds would suffice.î (15)
‚ÈœãflÙflÊø
Á¬ÃʬÈòÊı ‚„ÔÊ‚ËÃÊ¢ mı Áfl¬˝ı ˇÊÁòÊÿÊflÁ¬–
flÎhı flÒ‡ÿı ø ‡Êͺ˝ı ø Ÿ àflãÿÊÁflÃ⁄UÃ⁄U◊˜H 16H
Sudhanvå responded, ìA father and son can share a
seat. So can two Brahmins, two K¶atriyas, two Vai‹yas,
two ›µudras or two aged persons. However, others cannot
share a common seat. (16)
Á¬ÃÊ Á„U Ã ‚◊Ê‚ËŸ◊ȬʂËÃÒfl ◊Ê◊œ—–
’Ê‹— ‚ÈπÒÁœÃÙ ª„Ô Ÿ àfl¢ Á∑§ÜøŸ ’Èäÿ‚H 17H
ìYour father, Prahalåda looks after me sitting in front at
a lower level. You are a mere child brought up in the
luxury of a palace. You are not yet aware of such niceties.î
(17)
Áfl⁄UÙøŸ ©UflÊø
Á„U⁄Uáÿ¢ ø ªflʇfl¢ ø ÿÁmûÊ◊‚È⁄U·È Ÿ—–
‚ÈœãflŸ˜ Áfl¬áÙ ÃŸ ¬˝‡ŸU¢ ¬Îë¿UÊfl ÿ ÁflŒÈ—H 18H
Virocana replied, ìSudhanvå, I put on stake all the
gold, cows, horses and the wealth at the command of the
Asuras. Let us go to a learned person and ask him which
one of us is the superior of the two.î (18)
‚ÈœãflÙflÊø
Á„U⁄Uáÿ¢ ø ªflʇfl¢ ø ÃflÒflÊSÃÈ Áfl⁄UÙøŸ–
¬˝ÊáÊÿÙSÃÈ ¬áÊ¢ ∑ΧàflÊ ¬˝‡ŸU¢ ¬Îë¿UÊfl ÿ ÁflŒÈ—H 19H
Sudhanvå responded: ìVirocana, you keep your gold,
64 Vidura N∂ti

cows, horses and wealth to yourself. We wager our lives

and put this question to a knowledgeable person.î (91)
Áfl⁄UÙøŸ ©UflÊø
•ÊflÊ¢ ∑ȧòÊ ªÁ◊cÿÊfl— ¬˝ÊáÊÿÙÁfl¸¬áÙ ∑ΧÃ–
Ÿ ÃÈ Œflcfl„¢Ô SÕÊÃÊ Ÿ ◊ŸÈcÿ·È ∑§Ì„ÔÁøؘH 20H
Virocana said, ìBetting upon our lives, where shall we
go? I cannot approach the Devatås nor the human beings
for a decision.î (21)
‚ÈœãflÙflÊø
Á¬Ã⁄U¢ Ã ªÁ◊cÿÊfl— ¬˝ÊáÊÿÙÁfl¸¬áÙ ∑ΧÃ–
¬ÈòÊSÿÊÁ¬ ‚ „ÔÃÙÌ„Ô ¬˝O ʌ٠ŸÊŸÎâ flŒØH 21H
Sudhanvå saidóìNow that both of us have put our
lives on stake, we shall go to your father for a decision. I
am sure that Prahalåda would not speak untruth even for
the sake of his son.î (22)
ÁflŒÈ⁄U ©UflÊø
∞fl¢ ∑ΧìáÊı ∑˝È§hı ÃòÊÊÁ÷¡Ç◊ÃÈSÌʖ
Áfl⁄UÙøŸ‚ÈœãflÊŸı ¬˝O ʌ٠ÿòÊ ÁÃc∆ÔUÁÃH 22H
Continuing, Vidura said, ìHaving set up a wager in
anger, both Sudhanvå and Virocana approached
Prahalåda.î (22)
¬˝OÔUÊŒ ©UflÊø
ß◊ı Ãı ‚ê¬˝ŒÎ‡ÿÃ ÿÊèÿÊ¢ Ÿ øÁ⁄Uâ ‚„Ô–
•Ê‡ÊËÁfl·ÊÁflfl ∑˝È§hÊfl∑§◊ʪʸÁfl„ÔʪÃıH 23H
Looking at them, Prahalåda thought to himself, ìThese
two have never even walked together. However, today
Sudhanvå and Virocana, walking like two angry serpents
have walked the same path to approach me. How come?î
(23)
Á∑¢§ flÒ ‚„ÔÒfl¢ ø⁄UÕÙ Ÿ ¬È⁄UÊ ø⁄UÕ— ‚„–
Áfl⁄UÙøŸÒÃؘ ¬Îë¿UÊÁ◊ Á∑¢§ Ã ‚Åÿ¢ ‚ÈœãflŸÊH 24H
 Chapter 3 65

Addressing Virocana, the king said, ìHave you made

friends with Sudhanvå? How is it that you are together? It
has never been so before.î (24)
Áfl⁄UÙøŸ ©UflÊø
Ÿ ◊ ‚ÈœãflŸÊ ‚Åÿ¢ ¬˝ÊáÊÿÙÁfl¸¬áÊÊfl„Ô –
¬˝OÊŒ ÃûUfl¢ ¬Îë¿UÊÁ◊ ◊Ê ¬˝‡ŸU◊ŸÎâ flŒ—H 25H
Virocana repliedóìFather, Sudhanvå has not tied a
bond of friendship with me. We have bet upon our lives to
settle an issue. Hence we are here and you are the judge.
Please tell me the truth. Do not prevaricate.î (25)
¬˝OÔUÊŒ ©UflÊø
©UŒ∑¥§ ◊äÊȬ∑Z§ flÊåÿÊŸÿãÃÈ ‚ÈœãflŸ–
’˝rÊãŸèÿø¸ŸËÿÙ˘Á‚ ‡flÃÊ ªı— ¬Ëfl⁄UË ∑ΧÃÊH 26H
Prahalåda asked his attendantsóFetch water and
Madhuparka to welcome Sudhanvå. Later addressing the
guest, he said, ìBrahmin, you are my honoured guest. I
have a white, well-tended cow to present you with.î (26)
‚ÈœãflÙflÊø
©UŒ∑¥§ ◊äÊȬ∑Z§ ø ¬ÁÕcflflÊ̬â ◊◊–
¬˝OÊŒ àfl¢ ÃÈ ◊ Ãâÿ¢ ¬˝‡ŸU¢ ¬˝’˝ÍÁ„U ¬Îë¿U×–
Á∑¢§ ’˝ÊrÊáÊÊ— ÁSflë¿˛UÿÊ¢‚ ©UÃÊ„ÔÙ ÁSflŒ˜˜ Áfl⁄UÙøŸ—H 27H
Sudhanvå repliedóìMadhuparka and water have
already been offered to me en-route. Prahalåda, kindly
answer me in truth whether this Brahmin is superior to
Virocana or not?î (27)
¬˝OÔUÊŒ ©UflÊø
¬ÈòÊ ∞∑§Ù ◊◊ ’˝rÊ¢Sàfl¢ ø ‚ÊˇÊÊÁŒ„ÔÊÁSÕ×–
ÃÿÙÁfl¸flŒÃÙ— ¬˝‡ŸU¢ ∑§Õ◊S◊ÁmœÙ flŒØH 28H
Prahalåda repliedóìBrahmin, I have only one son.
You stand as his adversary. [It is a difficult situation.] How
can I decide the issue between the two of you?î (28)
66 Vidura N∂ti

‚ÈœãflÙflÊø
ªÊ¢ ¬˝ŒlÊSàflı⁄U‚Êÿ ÿmÊãÿؘ SÿÊؘ Á¬˝ÿ¢ œŸ◊˜˜–
mÿÙÁfl¸flŒÃÙSÃâÿ¢ flÊëÿ¢ ø ◊ÁÃ◊¢SàflÿÊH 29H
Sudhanvå repliedóìO wise man! You hand over all
your wealth including the cows to Virocana, your legitimate
son. However, settle our dispute truthfully.î (29)
¬˝OÔUÊŒ ©UflÊø
•Õ ÿÙ ŸÒfl ¬˝’˝ÍÿÊؘ ‚àÿ¢ flÊ ÿÁŒ flÊŸÎÃ◊˜˜–
∞Ãؘ ‚ÈœãflŸ˜ ¬Îë¿UÊÁ◊ ŒÈÁfl¸flQ§Ê S◊ Á∑¢§ fl‚ØH 30H
Prahalåda repliedóìSudhanvå! Tell me the fate of an
evil person who tells a lie and gives a false decision.î (30)
‚ÈœãflÙflÊø
ÿÊ¢ ⁄UÊÁòÊ◊ÁœÁflãŸÊ SòÊË ÿÊ¢ øÒflÊˇÊ¬⁄UÊÁ¡Ã—–
ÿÊ¢ ø ÷Ê⁄UÊÁ÷ÃåÃÊXÔUÙ ŒÈÁfl¸flQ§Ê S◊ ÃÊ¢ fl‚ØH 31H
Sudhanvå said, ìA judge who gives a perverse decision
meets the fate of a woman whose husband visits another
woman at night, of a gambler who at the end of a day has
lost the bet or of a person who is compelled to carry a
weight even though he is tired having worked throughout
the day. (31)
Ÿª⁄U ¬˝ÁÃL§h— ‚Ÿ˜ ’Á„Umʸ ⁄ U ’È÷ÈÁˇÊ×–
•Á◊òÊÊŸ˜ ÷Íÿ‚— ¬‡ÿŒ˜ ÿ— ‚Êˇÿ◊ŸÎâ flŒØH 32H
ìA king who gives an unjust and false decision is
confined to his city or is thrown out to starve and face his
enemies. (32)
¬Üø ¬‡flŸÎÃ „ÔÁãà Œ‡Ê „ÔÁãà ªflÊŸÎÃ–
‡ÊÃ◊‡flÊŸÎÃ „ÔÁãà ‚„Ôd¢ ¬ÈL§·ÊŸÎÃH 33H
ìOur lies lead us to hell: five generations suffer for a lie
told to retain animals. Ten generations suffer if the lie relates
to a cow. For lies relating to horses, a hundred generations
 Chapter 3 67

suffer in hell. The punishment for a lie relating to humans is

for one thousand generations to rot in hell. (33)
„ÔÁãà ¡ÊÃÊŸ¡ÊÃÊ¢‡ø Á„U⁄UáÿÊÕ¸˘ŸÎâ flŒŸ˜–
‚flZ ÷ÍêÿŸÎÃ „ÔÁãà ◊Ê S◊ ÷ÍêÿŸÎâ flŒ—H 34H
ìThe preceding as well as the succeeding generations
suffer in hell for a lie told for the sake of gold. A person
who indulges in lies for the sake of a woman or for land,
destroys himself. Kindly avoid doing so.î (34)
¬˝OÔUÊŒ ©UflÊø
◊ûÊ— üÙÿÊŸÁ¢XÔU⁄UÊ flÒ ‚ÈœãflÊ àflÁm⁄UÙøŸ–
◊ÊÃÊSÿ üÙÿ‚Ë ◊ÊÃÈSÃS◊ÊûUfl¢ ÃŸ flÒ Á¡Ã—H 35H
Addressing his son, Prahalåda said, ìSudhanvåís father,
Angirå is superior to me. Sudhanvå is superior to you and
so is his mother to your mother. You have, therefore, lost
your bet today. (35)
Áfl⁄UÙøŸ ‚ÈœãflÊÿ¢ ¬˝ÊáÊÊŸÊ◊ˇfl⁄USÃfl–
‚ÈœãflŸ˜ ¬ÈŸÁ⁄Uë¿UÊÁ◊ àflÿÊ ŒûÊ¢ Áfl⁄UÙøŸ◊˜˜H 36H
ìVirocana! Sudhanvå now controls your life and death.î
Addressing Sudhanvå, Prahalåda said, ìIf you please, I
would like to have Virocana returned by you.î (36)
‚ÈœãflÙflÊø
ÿh◊¸◊flÎáÊËÕÊSàfl¢ Ÿ ∑§Ê◊ÊŒŸÎâ flŒË—–
¬ÈŸŒ¸ŒÊÁ◊ Ã ¬ÈòÊ¢ ÿS◊Êؘ ¬˝OÊŒ ŒÈ‹¸÷◊˜˜H 37H
∞· ¬˝OÊŒ ¬ÈòÊSÃ ◊ÿÊ ŒûÊÙ Áfl⁄UÙøŸ—–
¬ÊŒ¬˝ˇÊÊ‹Ÿ¢ ∑ȧÿʸØ ∑ȧ◊Êÿʸ— ‚¢ÁŸœı ◊◊H 38H
Sudhanvå repliedóìPrahalåda! You have followed the
path of Dharma. You have not spoken an untruth out of
attachment and self-interest. Hence I return your precious
son to you. ìPlease ask Virocana to accompany me and
wash my feet in Kumår∂ Ke‹iniís presence. (37-38)
68 Vidura N∂ti

ÁflŒÈ⁄U ©UflÊø
ÃS◊ÊŒ˜˜ ⁄UÊ¡ãº˝ ÷ÍêÿÕ¸ ŸÊŸÎâ flQȧ◊„Ô¸Á‚–
◊Ê ª◊— ‚‚ÈÃÊ◊ÊàÿÙ ŸÊ‡Ê¢ ¬ÈòÊÊÕ¸◊’˝ÈflŸ˜H 39H
Vidura continued thusóìRåjendra! Therefore, do not
resort to falsehood for the sake of land. By abstaining from
truth in the interest of your son, do not lead yourself, your
sons and your ministers to perdition. (39)
Ÿ ŒflÊ Œá«◊ÊŒÊÿ ⁄UˇÊÁãà ¬‡ÊȬʋflؘ–
ÿ¢ ÃÈ ⁄UÁˇÊÃÈÁ◊ë¿Áãà ’ÈŒ˜ÔäÿÊ ‚¢Áfl÷¡Áãà Ã◊˜˜H 40H
ìThe Devatås do not stand guard with sticks like the
cowherds. They bless the man they want to take care of
with wisdom. (40)
ÿÕÊ ÿÕÊ Á„U ¬ÈL§·— ∑§ÀÿÊáÙ ∑ȧL§Ã ◊Ÿ—–
ÃÕÊ ÃÕÊSÿ ‚flʸÕʸ— Á‚Œ˜ÔäÿãÃ ŸÊòÊ ‚¢‡Êÿ—H 41H
ìThere is no doubt about it that as a man involves
himself in virtuous deeds and works for the welfare of
others, he succeeds in whatever he aims for. (41)
ŸÒŸ¢ ¿ãŒÊ¢Á‚ flÎÁ¡ŸÊؘ ÃÊ⁄UÿÁãÃ
◊ÊÿÊÁflŸ¢ ◊ÊÿÿÊ flø◊ÊŸ◊˜˜–
ŸË«¢ ‡Ê∑ȧãÃÊ ßfl ¡ÊìˇÊÊ-
‡¿ãŒÊ¢SÿŸ¢ ¬˝¡„ÔàÿãÃ∑§Ê‹H 42H
ìEven the scriptures do not absolve a crook who
cheats others. Like the young birds flying out of the coop
as soon as they grow feathers, the Vedas too desert the
wicked when he nears his end. (42)
◊l¬ÊŸ¢ ∑§‹„¢Ô ¬ÍªflÒ⁄U¢
÷Êÿʸ¬àÿÙ⁄UãÃ⁄U¢ ôÊÊÁÃ÷Œ◊˜˜–
⁄UÊ¡Ámc≈ÔU¢ SòÊˬȢ‚ÿÙÁfl¸flÊŒ¢
flÖÿʸãÿÊ„ÈÔÿ¸‡ø ¬ãÕÊ— ¬˝ŒÈc≈ÔU—H 43H
ìThe Vedas prescribe that one must eschew the
 Chapter 3 69

following: Liquor; strife and violence; enmity of a group;

marital discord; inciting conflict between members of a
family; mutiny against a king; arguments between a man
and woman and evil deeds. (43)
‚Ê◊ÈÁº˝∑¥§ flÁáÊ¡¢ øÙ⁄U¬ÍflZ
‡Ê‹Ê∑§œÍÃZ ø ÁøÁ∑§à‚∑¥§ ø–
•Á⁄ ¢U ø Á◊òÊ¢ ø ∑ȧ‡ÊË‹fl¢ ø
ŸÒÃÊŸ˜ ‚Êˇÿ àflÁœ∑ȧfl˸à ‚åÃH 44H
ìThe following seven must never be called as witnesses:
A palmist; a trader in stolen goods; a gambler; a physician;
an enemy; a friend and a dancer. (44)
◊ÊŸÊÁÇŸ„ÔÙòÊ◊Èà ◊ÊŸ◊ıŸ¢
◊ÊŸŸÊœËÃ◊Èà ◊ÊŸÿôÊ—–
∞ÃÊÁŸ øàflÊÿ¸÷ÿ¢∑§⁄UÊÁáÊ
÷ÿ¢ ¬˝ÿë¿ãàÿÿÕÊ∑ΧÃÊÁŸH 45H
ìThe following four actions if performed with dignity
and in faith, make a person fearless: Agnihotra [offering
oblations to fire]; observing silence; self-education and
performing Yaj¤a. In case these tasks are not undertaken
correctly and in true spirit, they generate a fear [of an
impending calamity] (45)
•ªÊ⁄UŒÊ„ÔË ª⁄UŒ— ∑ȧá«UʇÊË ‚Ù◊Áfl∑˝§ÿË–
¬fl¸∑§Ê⁄U‡ø ‚ÍøË ø Á◊òÊœ˝È∑˜§ ¬Ê⁄UŒÊÁ⁄U∑§—H 46H
÷˝ÍáÊ„ÔÊ ªÈL§ÃÀ¬Ë ø ÿ‡ø SÿÊؘ ¬ÊŸ¬Ù Ám¡—–
•ÁÃÃˡáʇø ∑§Ê∑§‡ø ŸÊÁSÃ∑§Ù flŒÁŸãŒ∑§—H 47H
dÈfl¬˝ª˝„ÔáÊÙ fl˝Êàÿ— ∑§ËŸÊ‡Ê‡øÊà◊flÊŸÁ¬–
⁄UˇÊàÿÈQ§‡ø ÿÙ Á„¢USÿÊؘ ‚fl¸ ’˝rÊ„ÔÁ÷— ‚◊Ê—H 48H
ìThe following can be classified as guilty like the one
who has killed a Brahmin: A person who sets a house on
fire; a person who poisons another; a paramour who
depends on the earnings of a bastard; a person who earns
70 Vidura N∂ti

a living selling liquor; a person who makes arms; a person

who backbites; the one who stabs a friend in the back; a
womanizer; a person who aborts; one who sleeps with the
teacherís wife; a Brahmin who indulges in liquor; a sharp-
tempered person; one who blurts like a crow; an atheist;
one who denounces the Vedas; one who poses as a
priest just because he carries a ladle; an outcaste; a cruel
person and the one who though powerful harms another
person even though asked for protection. (46ó48)
ÃÎáÊÙÀ∑§ÿÊ ôÊÊÿÃ ¡ÊÃM§¬¢
flÎûÊŸ ÷º˝Ù √ÿfl„ÔÊ⁄UáÊ ‚ÊäÊÈ—–
‡ÊÍ⁄UÙ ÷ÿcflÕ¸∑Î§ë¿˛U·È œË⁄U—
∑Î§ë¿˛Ucflʬà‚È ‚ÈNŒ‡øÊ⁄Uÿ‡øH 49H
ìGold is tested in fire. Nobility is judged by behaviour.
A Sådhu is recognized by his conduct. The bravery of a
person is revealed only when he confronts danger. Financial
distress brings out the best in a composed person. A
friend or a foe is judged when a person faces a grave
misfortune or danger. (49)
¡⁄UÊ M§¬¢ „Ô⁄UÁà Á„U œÒÿ¸◊ʇÊÊ
◊ÎàÿÈ— ¬˝ÊáÊÊŸ˜ œ◊¸øÿʸ◊‚ÍÿÊ–
∑˝§Ùœ— ÁüÊÿ¢ ‡ÊË‹◊ŸÊÿ¸‚flÊ
ÁOÿ¢ ∑§Ê◊— ‚fl¸◊flÊÁ÷◊ÊŸ—H 50H
ìOld age takes a toll on beauty. Forbearance is run
out by hope. Death brings an end to life. A person who is
ever finding fault with others cannot act righteously. Anger
destroys riches. Being servile to the wicked destroys
character. A man loses all sense of shame when swayed
by lust, and arrogance destroys everything. (50)
üÊË◊Zª‹Êؘ ¬˝÷flÁà ¬˝ÊªÀèÿÊؘ ‚ê¬˝flœ¸Ã–
ŒÊˇÿÊûÊÈ ∑ȧL§Ã ◊Í‹¢ ‚¢ÿ◊Êؘ ¬˝ÁÃÁÃc∆ÔUÁÃH 51H
ìGood fortune brings wealth. It is multiplied by boldness.
 Chapter 3 71

It takes root in wisdom. Thereafter the riches are preserved

by care and control. (51)
•c≈ÔUı ªÈáÊÊ— ¬ÈL§·¢ ŒË¬ÿÁãÃ
¬˝ôÊÊ ø ∑§ıÀÿ¢ ø Œ◊— üÊÈâ ø–
¬⁄UÊ∑˝§◊‡øÊ’„ÈÔ÷ÊÁ·ÃÊ ø
ŒÊŸ¢ ÿÕʇÊÁQ§ ∑ΧÃôÊÃÊ øH 52H
ìThe following eight attributes enhance a manís glory:
1. Wisdom, 2. Noble linage, 3. Self-control, 4. Knowledge
of the ›rutis or the books of ancient wisdom, 5. Valour,
6. Brevity in speech, 7. Charity within oneís means and
8. Gratitude. (52)
∞ÃÊŸ˜ ªÈáÊÊ¢SÃÊà ◊„ÔÊŸÈ÷ÊflÊ-
Ÿ∑§Ù ªÈáÊ— ‚¢üÊÿÃ ¬˝‚s–
⁄UÊ¡Ê ÿŒÊ ‚à∑ȧL§Ã ◊ŸÈcÿ¢
‚flʸãªÈáÊÊŸ·È ªÈáÊÙ Áfl÷ÊÁÃH 53H
ìRespected brother! However, there is one virtue which
overrides all the above noted ones. When a person is
honoured by the king this one virtue surpasses all others.
(53)
•c≈ÔUı ŸÎ¬◊ÊÁŸ ◊ŸÈcÿ‹Ù∑§
Sflª¸Sÿ ‹Ù∑§Sÿ ÁŸŒ‡Ê¸ŸÊÁŸ–
øàflÊÿ¸·Ê◊ãflflÃÊÁŸ ‚Œ˜ÁèÊ-
‡øàflÊÁ⁄U øÒ·Ê◊ŸÈÿÊÁãà ‚ã×H 54H
ìRåjan! On this earth, eight virtues make you feel as
if you are in Swargaloka. Four of these are associated
with the saints and are ingrained in them. The other four
are aspired for by noble persons. (54)
ÿôÊÙ ŒÊŸ◊äÿÿŸ¢ ì‡ø
øàflÊÿ¸ÃÊãÿãflflÃÊÁŸ ‚Áj—–
72 Vidura N∂ti

Œ◊— ‚àÿ◊Ê¡¸fl◊ʟ·ʢSÿ¢
øàflÊÿ¸ÃÊãÿŸÈÿÊÁãà ‚ã×H 55H
ìThe saints practice self-control or the control of the
five senses, truth, simplicity and politeness. The noble
persons perform Yaj¤a, give charity, acquire education
and perform austerities. (55)
ßÖÿÊäÿÿŸŒÊŸÊÁŸ ì— ‚àÿ¢ ˇÊ◊Ê ÉÊÎáÊÊ–
•‹Ù÷ ßÁà ◊ʪٸ˘ÿ¢ œ◊¸SÿÊc≈ÔUÁflœ— S◊Î×H 56H
The following have been described as the eight parts
to Dharma : 1. Yaj¤a, 2. Learning, 3. Charity, 4. Penance,
5. Truthfulness, 6. Forgiveness, 7. Kindness and 8. Absence
of greed. (56)
ÃòÊ ¬Ífl¸øÃÈfl¸ªÙ¸ Œê÷ÊÕ¸◊Á¬ ‚√ÿÃ–
©UûÊ⁄U‡ø øÃÈfl¸ªÙ¸ ŸÊ◊„ÔÊà◊‚È ÁÃc∆ÔUÁÃH 57H
ìThe first four of the above might even make the
practitioner arrogant. However, the last four are virtues not
to be found among those who are not Mahåtmås [realized
souls]. (57)
Ÿ ‚ ‚÷Ê ÿòÊ Ÿ ‚Áãà flÎhÊ
Ÿ Ã flÎhÊ ÿ Ÿ flŒÁãà œ◊¸◊˜–
ŸÊ‚ı œ◊Ù¸ ÿòÊ Ÿ ‚àÿ◊ÁSÃ
Ÿ Ãؘ ‚àÿ¢ ÿë¿‹ŸÊèÿȬÃ◊˜˜H 58H
ìAn assembly lacks substance in the absence of the
elders. He is not fit to be called an elder who does not
stand by Dharma. Without truth there is no Dharma and
where there is guile, there is no truth. (58)
‚àÿ¢ M§¬¢ üÊÈâ ÁfllÊ ∑§ıÀÿ¢ ‡ÊË‹¢ ’‹¢ œŸ◊˜˜–
‡ÊıÿZ ø ÁøòÊ÷Êcÿ¢ ø Œ‡Ù◊ Sflª¸ÿÙŸÿ—H 59H
ìTruth, elegance, ability to patiently hear the other
 Chapter 3 73

person, learning, noble birth, high character, valour, wealth,

and ability to talk well are the route to Heaven. (59)
¬Ê¬¢ ∑ȧfl¸Ÿ˜ ¬Ê¬∑§ËÌ× ¬Ê¬◊flʇŸUÈÃ »§‹◊˜˜–
¬Èáÿ¢ ∑ȧfl¸Ÿ˜ ¬Èáÿ∑§ËÌ× ¬Èáÿ◊àÿãÃ◊‡ŸUÈÃH 60H
ìA notorious person indulging in evil deeds begets
nothing but sin. On the contrary, a noble person performing
virtuous tasks is blessed with a deserving reward. (60)
ÃS◊Êؘ ¬Ê¬¢ Ÿ ∑ȧfl˸à ¬ÈL§·— ‡Ê¢Á‚Ãfl˝Ã—–
¬Ê¬¢ ¬˝ôÊÊ¢ ŸÊ‡ÊÿÁà Á∑˝§ÿ◊ÊáÊ¢ ¬ÈŸ— ¬ÈŸ—H 61H
ìHence a person known and praised for his good
deeds must never commit a sin. Sinful deeds repeatedly
indulged in, destroy oneís discretion and wisdom. (61)
Ÿc≈ÔU¬˝ôÊ— ¬Ê¬◊fl ÁŸàÿ◊Ê⁄U÷Ã Ÿ⁄U—–
¬Èáÿ¢ ¬˝ôÊÊ¢ flœ¸ÿÁà Á∑˝§ÿ◊ÊáÊ¢ ¬ÈŸ— ¬ÈŸ—H 62H
ìHis wisdom destroyed, a person repeatedly commits
sin. Likewise, a virtuous deed performed again and again,
makes a person wiser. (62)
flÎh¬˝ôÊ— ¬Èáÿ◊fl ÁŸàÿ◊Ê⁄U÷Ã Ÿ⁄U—–
¬Èáÿ¢ ∑ȧfl¸Ÿ˜ ¬Èáÿ∑§ËÌ× ¬Èáÿ¢ SÕÊŸ¢ S◊ ªë¿UÁÖ
ÃS◊Êؘ ¬Èáÿ¢ ÁŸ·flà ¬ÈL§·— ‚È‚◊ÊÁ„U×H 63H
ìGrowing wiser, a man always performs virtuous deeds.
Such a person transcends to Heaven. That is why a man
ought always to wholeheartedly perform good deeds. (63)
•‚Íÿ∑§Ù ŒãŒ‡ÊÍ∑§Ù ÁŸc∆ÈU⁄UÙ flÒ⁄U∑Χë¿∆U—–
‚ ∑Î§ë¿˛U¢ ◊„ÔŒÊåŸÙÁà Ÿ Áø⁄UÊؘ ¬Ê¬◊Êø⁄UŸ˜H 64H
ìA person who is always finding faults with others,
who is cruel, who rubs salt into othersí wounds, who
always acts inimical, and who is wicked, soon suffers
grievously because he is indulging in sinful deeds. (64)
74 Vidura N∂ti

•Ÿ‚ÍÿÈ— ∑Χì˝ôÊ— ‡ÊÙ÷ŸÊãÿÊø⁄UŸ˜ ‚ŒÊ–

Ÿ ∑Î§ë¿˛U¢ ◊„ÔŒÊåŸÙÁà ‚fl¸òÊ ø Áfl⁄UÙøÃH 65H
ìOn the contrary, a person with a positive attitude and
who is not seeking to find fault with others, is always
occupied with noble deeds. He attains happiness and is
respected all around. (65)
¬˝ôÊÊ◊flʪ◊ÿÁà ÿ— ¬˝ÊôÙèÿ— ‚ ¬Áá«Ã—–
¬˝ÊôÊÙ sflÊåÿ œ◊ʸÕÊÒ¸ ‡ÊÄŸÙÁà ‚Èπ◊ÁœÃÈ◊˜H 66H
ìHe alone is entitled to be called a PaƒŒita or a wise
man who approaches the learned for wisdom. It is only the
latter who having attained Dharma and Artha, are able to
progress steadily. (66)
ÁŒfl‚ŸÒfl Ãؘ ∑ȧÿʸŒ˜ ÿŸ ⁄UÊòÊı ‚Èπ¢ fl‚Ø–
•c≈ÔU◊Ê‚Ÿ Ãؘ ∑ȧÿʸŒ˜ ÿŸ fl·Ê¸— ‚Èπ¢ fl‚ØH 67H
ìHe who works hard during the day, sleeps at peace
at night. Similarly a man ought to work hard for the eight
months of the dry season so that he can take it easy
during the four months of the rainy season. (67)
¬Ífl¸ flÿÁ‚ Ãؘ ∑ȧÿʸŒ˜ ÿŸ flÎh— ‚Èπ¢ fl‚Ø–
ÿÊflÖ¡ËflŸ Ãؘ ∑ȧÿʸŒ˜ ÿŸ ¬˝àÿ ‚Èπ¢ fl‚ØH 68H
One must work hard when young so as to live his old
age in happy contentment. Likewise, one must lead oneís
life in such an orderly fashion that he can be happy even
in afterlife. (68)
¡Ëáʸ◊㟢 ¬˝‡Ê¢‚Áãà ÷ÊÿÊZ ø ªÃÿıflŸÊ◊˜˜–
‡ÊÍ⁄U¢ ÁflÁ¡Ã‚¢ª˝Ê◊¢ ªÃ¬Ê⁄U¢ ìÁSflŸ◊˜˜H 69H
ìIt is a matter of grace to approve of food that is easily
digested, appreciate a blameless wifeís looks even when
she is past her prime, say bravo to a warrior after his
 Chapter 3 75

victory and recognize the achievement of a Tapasv∂ when

he has attained higher knowledge and wisdom. (69)
œŸŸÊœ◊¸‹éœŸ ÿÁ뿺˝◊Á¬œËÿÃ–
•‚¢flÎâ ÃŒ˜˜ ÷flÁà ÃÃÙ˘ãÿŒflŒËÿ¸ÃH 70H
ìAn effort made to hide deficiencies with the help of
wealth earned by foul means, does not succeed. Rather,
this highlights more shortcomings. (70)
ªÈL§⁄UÊà◊flÃÊ¢ ‡ÊÊSÃÊ ‡ÊÊSÃÊ ⁄UÊ¡Ê ŒÈ⁄UÊà◊ŸÊ◊˜˜–
•Õ ¬˝ë¿ãŸ¬Ê¬ÊŸÊ¢ ‡ÊÊSÃÊ flÒflSflÃÙ ÿ◊—H 71H
ìGuru guides the pupils who exercise control over
their mind and senses. The king disciplines the wicked.
Those who indulge in sin under various guises Yama, son
of Sµurya takes their control. (71)
´§·ËáÊÊ¢ ø ŸŒËŸÊ¢ ø ∑ȧ‹ÊŸÊ¢ ø ◊„ÔÊà◊ŸÊ◊˜˜–
¬˝÷flÙ ŸÊÁœªãÃ√ÿ— SòÊËáÊÊ¢ ŒÈ‡øÁ⁄UÃSÿ øH 72H
ìIt is difficult to go to the bottom of a §R¶i, a river, the
family of a Mahåtmå, and misdeeds of a fallen woman. (72)
Ám¡ÊÁì͡ÊÁ÷⁄UÃÙ ŒÊÃÊ ôÊÊÁÃ·È øÊ¡¸flË–
ˇÊÁòÊÿ— ‡ÊË‹÷ʪ˜˜ ⁄UÊ¡¢Á‡ø⁄U¢ ¬Ê‹ÿÃ ◊„ÔË◊˜˜H 73H
ìRåjan! A king rules for long if he worships the
Brahmins, if he is charitable, if he is kind to his kin and if
he is of a noble character. (73)
‚Èfláʸ¬Èc¬Ê¢ ¬ÎÁÕflË¥ ÁøãflÁãà ¬ÈL§·ÊSòÊÿ—–
‡ÊÍ⁄U‡ø ∑ΧÃÁfll‡ø ÿ‡ø ¡ÊŸÊÁà ‚ÁflÃÈ◊˜H 74H
ìThe brave, the learned and those who know how to
serve others, garner wealth from the earth. (74)
’ÈÁhüÙc∆ÔUÊÁŸ ∑§◊ʸÁáÊ ’Ê„ÈÔ◊äÿÊÁŸ ÷Ê⁄UÖ
ÃÊÁŸ ¡YÔUÊ¡ÉÊãÿÊÁŸ ÷Ê⁄U¬˝àÿfl⁄UÊÁáÊ øH 75H
76 Vidura N∂ti

ìBhårata! Well-thought out actions are preferable. Next

are the deeds done with the use of force. Jobs done
where the thighs and legs are involved are placed in the
next category. Carrying dead weight is the worst of a job.
(75)
ŒÈÿÙ¸œŸ˘Õ ‡Ê∑ȧŸı ◊Í… ŒÈ—‡ÊÊ‚Ÿ ÃÕÊ–
∑§áÙ¸ øÒ‡flÿ¸◊ÊœÊÿ ∑§Õ¢ àfl¢ ÷ÍÁÃÁ◊ë¿UÁ‚H 76H
ìRåjan! How do you expect to prosper by handing
over administration to Duryodhana, ›akuni, the idiot
Du¨‹åsana and Karƒa? (76)
‚flÒ¸ªÈ¸áÊÒL§¬ÃÊSÃÈ ¬Êá«flÊ ÷⁄U÷¸÷–
Á¬ÃÎflؘ àflÁÿ fløãÃ Ã·È fløSfl ¬ÈòÊflؘH 77H
ìBharata‹re¶¢ha! The P僌avas are endowed with all
the superior attributes. They treat you like a father. You
too should accord them a fair treatment as if they are your
sons. (77)
Thus, in the Mahåbhårata Udyogaparva-Prajågaraparvaƒi,
the dialogue between Vidura and Dhætar嶢ra, ends of
the thirty-five chapter entitled ìVidura-N∂tiî
U
 CHAPTER FOUR
ÁflŒÈ⁄U ©UflÊø
•òÊÒflٌʄÔ⁄UãÃË◊Á◊ÁÄÔÊ‚¢ ¬È⁄UÊß◊˜˜–
•ÊòÊÿSÿ ø ‚¢flÊŒ¢ ‚ÊäÿÊŸÊ¢ øÁà Ÿ— üÊÈÃ◊˜˜H 1H
Vidura continued and said, ìIn this context I have
heard of a conversation between Dattåtreya and the gods
he was worshipping. (1)
ø⁄Uãâ „¢Ô‚M§¬áÊ ◊„UÔÏ· ‚¢Á‡ÊÃfl˝Ã◊˜˜–
‚ÊäÿÊ ŒflÊ ◊„Ôʬ˝ÊôÊ¢ ¬ÿ¸¬Îë¿ãà flÒ ¬È⁄UÊH 2H
ìIn ancient times, the wise Mahar¶i Dattåtreya, a man
of firm determination, was wandering as a royal swan
[Paramaha≈sa]. The gods asked him: (2)
‚ÊäÿÊ ™§øÈ—
‚ÊäÿÊ ŒflÊ flÿ◊Ã ◊„Ô·¸
ŒÎc≈ÔU˜flÊ ÷flãâ Ÿ ‡ÊÄŸÈ◊Ù˘ŸÈ◊ÊÃÈ◊˜–
üÊÈÃŸ œË⁄UÙ ’ÈÁh◊Ê¢Sàfl¢ ◊ÃÙ Ÿ—
∑§Ê√ÿÊ¢ flÊø¢ flQȧ◊„Ô¸SÿÈŒÊ⁄UÊ◊˜˜H 3H
ìThough we are the gods to be placated, we are
unable to gauge your reality just by looking at you. We
believe that you are learned in scriptures, wise and a
composed person. Kindly say a few learned words to us.î
(3)
„¢Ô‚ ©UflÊø
∞Ãؘ ∑§Êÿ¸◊◊⁄UÊ— ‚¢üÊÈâ ◊
œÎÁ× ‡Ê◊— ‚àÿœ◊ʸŸÈflÎÁûÊ—–
ª˝Áã ¢Õ ÁflŸËÿ NŒÿSÿ ‚flZ
Á¬˝ÿÊÁ¬˝ÿ øÊà◊‚◊¢ ŸÿËÃH 4H
The Ha≈sa replied: ìDevatås! I have learnt that a
personís duty lies in being composed, in control of the
78 Vidura N∂ti

senses and the mind and in following the Truth and the
Dharma. Shedding all prejudices, he should treat everyone
equally whether he likes him or not. (4)
•Ê∑˝È§‡ÿ◊ÊŸÙ ŸÊ∑˝§Ù‡Ùã◊ãÿÈ⁄Ufl ÁÃÁÃˇÊ×–
•Ê∑˝§Ùc≈ÔUÊ⁄U¢ ÁŸŒ¸„ÔÁà ‚È∑Χâ øÊSÿ ÁflãŒÁÃH 5H
ìHe should not retort to foul words with expletives.
Controlling his anger, the person who forgives the guilty,
reduces him to nothingness. To him is transferred any
merit that might be due to the guilty. (5)
ŸÊ∑˝§Ù‡ÊË SÿÊãŸÊfl◊ÊŸË ¬⁄USÿ
Á◊òʺ˝Ù„ÔË ŸÙà ŸËøÙ¬‚flË–
Ÿ øÊÁ÷◊ÊŸË Ÿ ø „ÔËŸflÎûÊÙ
M§ˇÊÊ¢ flÊø¢ L§·ÃË¥ fl¡¸ÿËÃH 6H
ìHe must not insult another nor abuse him. He must
not betray a friend nor serve another who is mean and
vicious. He should not be arrogant nor of a loose moral
character. He must avoid use of angry, harsh and unkind
words in addressing another. (6)
◊◊ʸáÿUSÕËÁŸ NŒÿ¢ ÃÕÊ‚ÍŸ˜
M§ˇÊÊ flÊøÙ ÁŸŒ¸„ÔãÃË„Ô ¬È¢‚Ê◊˜˜–
ÃS◊ÊŒ˜ flÊø◊È·ÃË¥ M§ˇÊM§¬Ê¢
œ◊ʸ⁄UÊ◊Ù ÁŸàÿ‡ÊÙ fl¡¸ÿËÃH 7H
ìHarsh and unkind words hurt the listener in the core
of his heart, mind and even bones. Such words make the
life of the addressee miserable as if sinned. Therefore, a
righteous person should give up the use of harsh words
forever. (7)
•L§ãÃÈŒ¢ ¬L§·¢ M§ˇÊflÊø¢
flÊÄ∑§á≈U∑Ò§Áfl¸ÃÈŒãâ ◊ŸÈcÿÊŸ˜–
ÁfllÊŒ‹ˇ◊Ë∑§Ã◊¢ ¡ŸÊŸÊ¢
◊Èπ ÁŸ’hÊ¢ ÁŸ´¸§Áâ flÒ fl„ÔãÃ◊˜˜H 8H
 Chapter 4 79

ìA person who uses harsh and unbecoming words,

who is hot tempered, who hurts others in their weak
moments, and who pierces others with poisonous barbs,
is like a pauper, or like the dregs in a rubbish heap. [In the
form of foul and harsh language] he carries penury and
death in his mouth. (8)
¬⁄U‡øŒŸ◊Á÷Áfläÿà ’ÊáÊÒ-
÷¸Î‡Ê¢ ‚ÈÃˡáÊÒ⁄UŸ‹Ê∑¸§ŒËåÃÒ—–
‚ Áfläÿ◊ÊŸÙ˘åÿÁÃŒs◊ÊŸÙ
ÁfllÊؘ ∑§Áfl— ‚È∑Χâ ◊ ŒœÊÁÃH 9H
ìIf a righteous person is injured by another with
penetrating arrows of taunts that burn like fire or the rays
of the Sun, the learned should take it as if his suffering is
adding to his stock of Puƒya [merit.] (9)
ÿÁŒ ‚ãâ ‚flÁà ÿl‚ãâ
ìÁSflŸ¢ ÿÁŒ flÊ SÃŸ◊fl–
flÊ‚Ù ÿÕÊ ⁄U¢ªfl‡Ê¢ ¬˝ÿÊÁÃ
ÃÕÊ ‚ Ã·Ê¢ fl‡Ê◊èÿȬÒÁÃH 10H
ìLike cloth taking on the colour of a dye in which it is
soaked, a noble person is adversely affected if he renders
service to or keeps the company of an evil person, a
fraudulent Tapasv∂ or a thief. His coming under their sway
affects his character (10)
•ÁÃflÊŒ¢ Ÿ ¬˝flŒ㟠flÊŒÿŒ˜
ÿÙ˘ŸÊ„Ô× ¬˝ÁÄÔãÿÊ㟠ÉÊÊÃÿØ–
„ÔãÃÈ¢ ø ÿÙ Ÿë¿UÁà ¬Ê¬∑¥§ flÒ
ÃS◊Ò ŒflÊ— S¬Î„ÔÿãàÿʪÃÊÿH 11H
ìEven the gods await the arrival of a person who does
not speak ill of others or who does not compel others to
back-bite. Such a person unless provoked, does not
attack others nor does he provoke others to hurt anyone.
80 Vidura N∂ti

He is so noble that even if hurt by someone, he forgives

the guilty. (11)
•√ÿÊNâ √ÿÊNÃÊë¿˛Uÿ •Ê„ÈÔ—
‚àÿ¢ flŒŒ˜ √ÿÊNâ ÃŒ˜˜ ÁmÃËÿ◊˜˜–
Á¬˝ÿ¢ flŒŒ˜ √ÿÊNâ Ãؘ ÃÎÃËÿ¢
œ◊Z flŒŒ˜ √ÿÊNâ ÃëøÃÈÕ¸◊˜H 12H
ìIt is said that silence is better than speech. However,
the second virtue of speech is telling the truth, the first
being silence. Use of pleasant words is the third desirable
attribute of speech. Fourthly, speaking according to Dharma
makes even pleasant words sound better. (12)
ÿʌ·ÊÒ— ‚ÁãŸÁfl‡ÊÃ ÿʌ·ÊÊ¢‡øÙ¬‚flÃ–
ÿÊŒÎÁªë¿Uëø ÷ÁflÃÈ¢ ÃʌΪ˜ ÷flÁà ¬ÍL§·—H 13H
ìA human being takes on the colour of the company
he keeps or of those he serves. He can mould himself
according to his will as well. (13)
ÿÃÙ ÿÃÙ ÁŸfløÃ ÃÃSÃÃÙ Áfl◊ÈëÿÃ–
ÁŸfløŸÊÁh ‚fl¸ÃÙ Ÿ flÁûÊ ŒÈ—π◊áflÁ¬H 14H
ìA man is freed from the desires he wants to eschew
or take his mind off from. Once completely detached, he
is unaffected by any sorrow. (14)
Ÿ ¡ËÿÃ øÊŸÈÁ¡ªË·Ã˘ãÿÊ-
㟠flÒ⁄U∑Χëøʬ˝ÁÃÉÊÊÃ∑§‡ø–
ÁŸãŒÊ¬˝‡Ê¢‚Ê‚È ‚◊Sfl÷ÊflÙ
Ÿ ‡ÊÙøÃ NcÿÁà ŸÒfl øÊÿ◊˜˜H 15H
ìHe moves beyond happiness and sorrow who is neither
vanquished nor has a desire to overcome another, who is
not inimical to anyone, who does not like to hurt the others,
and who looks at infamy and aplomb with equanimity. (15)
÷ÊflÁ◊ë¿UÁà ‚fl¸Sÿ ŸÊ÷Êfl ∑ȧL§Ã ◊Ÿ—–
‚àÿflÊŒË ◊ΌȌʸãÃÙ ÿ— ‚ ©UûÊ◊¬ÍL§·—H 16H
 Chapter 4 81

ìHe is a superior being who wishes everyone well,

who never nurses an ill-will for anyone else, who is truthful
and soft-spoken and who has conquered his senses. (16)
ŸÊŸÕ¸∑¥§ ‚ÊãàflÿÁà ¬˝ÁÃôÊÊÿ ŒŒÊÁà ø–
⁄Uãœ˝¢ ¬⁄USÿ ¡ÊŸÊÁà ÿ— ‚ ◊äÿ◊¬ÍL§·—H 17H
ìThat person is slightly lower who does not make a
false promise, who delivers what he has promised, and
who is aware of othersí shortcomings. (17)
ŒÈ—‡ÊÊ‚ŸSÃͬ„ÔÃÙ˘Á÷‡ÊSÃÙ
ŸÊfløÃ ◊ãÿÈfl‡ÊÊؘ ∑ΧÃÉŸU—–
Ÿ ∑§SÿÁøÁã◊òÊ◊ÕÙ ŒÈ⁄UÊà◊Ê
∑§‹Ê‡øÒÃÊ •œ◊Sÿ„Ô ¬È¢‚—H 18H
ìThe following are the vilest of persons: An unjust and
cruel king; a person full of several shortcomings; a tainted
person; someone who out of anger denounces everyone
else; an ungrateful person; a person not friendly with
anyone else and one who is evil at heart. (18)
Ÿ üÊgœÊÁà ∑§ÀÿÊáÊ¢ ¬⁄UèÿÙ˘åÿÊà◊‡Ê¢Á∑§Ã—–
ÁŸ⁄UÊ∑§⁄UÙÁà Á◊òÊÊÁáÊ ÿÙ flÒ ‚Ù˘œ◊¬ÍL§·—H 19H
ìHe is mean who out of self-doubt does not believe in
doing well to others. He keeps a distance even from his
friends. (19)
©UûÊ◊ÊŸfl ‚flà ¬˝ÊåÃ∑§Ê‹ ÃÈ ◊äÿ◊ÊŸ˜–
•œ◊Ê¢SÃÈ Ÿ ‚flà ÿ ßë¿UŒ˜ ÷ÍÁÃ◊Êà◊Ÿ—H 20H
ìFor your uplift serve or seek help from the most
superior persons. If unavoidable, go to persons at the next
level. However, under no circumstances, cringe in front of
the vilest to ask for a gain. (20)
¬˝ÊåŸÙÁà flÒ ÁflûÊ◊‚Œ˜˜’‹Ÿ
ÁŸàÿÙàÕÊŸÊؘ ¬˝ôÊÿÊ ¬ıL§·áÊ–
82 Vidura N∂ti

Ÿ àflfl ‚êÿª˜˜ ‹÷Ã ¬˝‡Ê¢‚Ê¢

Ÿ flÎûÊ◊ÊåŸÙÁà ◊„ÔÊ∑ȧ‹ÊŸÊ◊˜˜H 21H
ìEven if a man gets enriched with help from undesirable
persons, or by putting in tireless effort, because of his
wisdom or by sheer hard work, he cannot hope to attain
the respect, character and dignity of the persons of reputed
families.î (21)
œÎÃ⁄UÊc≈ÔU˛ ©UflÊø
◊„ÔÊ∑ȧ‹èÿ— S¬Î„ÔÿÁãà ŒflÊ
œ◊ʸոÁŸàÿʇø ’„ÈÔüÊÈÃʇø–
¬Îë¿UÊÁ◊ àflÊ¢ ÁflŒÈ⁄U ¬˝‡ŸU◊â
÷flÁãà flÒ ∑§ÊÁŸ ◊„ÔÊ∑ȧ‹ÊÁŸH 22H
At this stage, Dhætar嶢ra intervened and said: ìVidura!
Even the Devatås, knowledgeable in Dharma and Artha,
desire to be friends with the persons from families of status.
Please tell me which these superior families are?î (22)
ÁflŒÈ⁄U ©UflÊø
ì٠Œ◊Ù ’˝rÊÁflûÊ¢ ÁflÃÊŸÊ—
¬ÈáÿÊ ÁflflÊ„ÔÊ— ‚ÃÃÊ㟌ʟ◊˜˜–
ÿcflflÒÃ ‚åà ªÈáÊÊ fl‚ÁãÃ
‚êÿÇflÎûÊÊSÃÊÁŸ ◊„ÔÊ∑ȧ‹ÊÁŸH 23H
Vidura replied: ìThose families are superior to others,
the members of which have the following attributes:
Meditation or penance; subjugation of senses; a study of
the Vedas; performance of Yaj¤a; holy matrimonial alliances;
distribution of grains in charity all the time and noble
conduct. (23)
ÿ·Ê¢ Á„U flÎûÊ¢ √ÿÕÃ Ÿ ÿÙÁŸ-
Á‡øûʬ˝‚ÊŒŸ ø⁄UÁãà œ◊¸◊˜Ô–
Ã ∑§ËÌÃÁ◊ë¿UÁãà ∑ȧ‹ ÁflÁ‡Êc≈ÔUÊ¢
àÿQ§ÊŸÎÃÊSÃÊÁŸ ◊„ÔÊ∑ȧ‹ÊÁŸH 24H
 Chapter 4 83

ìThe families of repute are never lax in their moral

attitudes. Their young members do not cause pain to their
parents with their shortcomings. Such families willingly
follow the path of Dharma. By rejecting the path of falsehood,
these families enhance their prestige. (24)
•ÁŸÖÿÿÊ ∑ȧÁflflÊ„ÔÒfl¸ŒSÿÙà‚ÊŒŸŸ ø–
∑ȧ‹Êãÿ∑ȧ‹ÃÊ¢ ÿÊÁãà œ◊¸SÿÊÁÃ∑˝§◊áÊ øH 25H
ìThe families decline if they do not perform Yaj¤a, if
they marry in tainted families, if they give up reading the
scriptures or if they violate the tenets of Dharma. (25)
Œflº˝√ÿÁflŸÊ‡ÙŸ ’˝rÊSfl„Ô⁄UáÙŸ ø–
∑ȧ‹Êãÿ∑ȧ‹ÃÊ¢ ÿÊÁãà ’˝ÊrÊáÊÊÁÃ∑˝§◊áÊ øH 26H
ìDestroying the wealth of the Devatås, usurping a
Brahminís assets and overstepping the limit of decorum
and decency in dealing with the Brahmins, even the highly
regarded families come to naught. (26)
’˝ÊrÊáÊÊŸÊ¢ ¬Á⁄U÷flÊؘ ¬Á⁄UflÊŒÊëø ÷Ê⁄UÖ
∑ȧ‹Êãÿ∑ȧ‹ÃÊ¢ ÿÊÁãà ãÿʂʬ„Ô⁄UáÙŸ øH 27H
ìBharata, humiliating the Brahmins or usurping the pledged
wealth bring disrepute even to families of status. (27)
∑ȧ‹ÊÁŸ ‚◊ȬÃÊÁŸ ªÙÁ÷— ¬ÈL§·ÃÙ˘Õ¸Ã—–
∑ȧ‹‚¢ÅÿÊ¢ Ÿ ªë¿UÁãà ÿÊÁŸ „ÔËŸÊÁŸ flÎûÊ×H 28H
ìThe families which, even though endowed with the
wealth of cows, human beings or riches, do not maintain
a high moral character, cannot be counted among the
nobility. (28)
flÎûÊÃSàflÁfl„ÔËŸÊÁŸ ∑ȧ‹ÊãÿÀ¬œŸÊãÿÁ¬–
∑ȧ‹‚¢ÅÿÊ¢ ø ªë¿UÁãà ∑§·¸Áãà ø ◊„ÔŒ˜ ÿ‡Ê—H 29H
ìThe families of high moral conduct even though poor,
can be counted among the superiors. Their prestige is
enhanced by their conduct. (29)
84 Vidura N∂ti

flÎûÊ¢ ÿàŸŸ ‚¢⁄UˇÊŒ˜ ÁflûÊ◊Áà ø ÿÊÁà ø–

•ˇÊËáÊÙ ÁflûÊ× ˇÊËáÊÙ flÎûÊÃSÃÈ „ÔÃÙ „Ô×H 30H
ìTake care that you do not deviate from the path of the
righteous conduct. Wealth is transitory. It comes and
goes. A virtuous man, even though reduced to penury, is
not considered a pauper. However, the one who has
strayed from the path of virtue, is diminished for good. (30)
ªÙÁ÷— ¬‡ÊÈÁ÷⁄U‡flÒ‡ø ∑ΧcÿÊ ø ‚È‚◊ÎhÿÊ–
∑ȧ‹ÊÁŸ Ÿ ¬˝⁄UÙ„ÔÁãà ÿÊÁŸ „ÔËŸÊÁŸ flÎûÊ×H 31H
ìFamilies devoid of virtue cannot prosper even if they
are rich in milch cattle, horses, other animals and fields
rich in harvest. (31)
◊Ê Ÿ— ∑ȧ‹ flÒ⁄U∑Χؘ ∑§Á‡øŒSÃÈ
⁄UÊ¡Ê◊ÊàÿÙ ◊Ê ¬⁄USflʬ„ÔÊ⁄UË–
Á◊òʺ˝Ù„ÔË ŸÒ∑ΧÁÃ∑§Ù˘ŸÎÃË flÊ
¬Íflʸ‡ÊË flÊ Á¬ÃÎŒflÊÁÃÁÕèÿ—H 32H
ìIn our families, may there be none who is inimical to
others! May there be no king or minister who usurps the
wealth belonging to others! May none be a traitor, a cheat,
or the one indulging in falsehood! May there be none who
takes a meal before offering it to the ancestors, the
parents and the guests. (32)
ÿ‡ø ŸÙ ’˝ÊrÊáÊÊŸ˜ „ÔãÿÊl‡ø ŸÙ ’˝ÊrÊáÊÊŸ˜ Ám·Ö˜
Ÿ Ÿ— ‚ ‚Á◊Áâ ªë¿Ul‡ø ŸÙ ÁŸfl¸¬Ø Á¬ÃÎΟ˜H 33H
ìHe shall not enter our assembly who kills a Brahmin,
who is jealous of a Brahmin, and who does not offer PiƒŒa
[a round mass or ball of food] and Tarpaƒa [presenting
libations of water] to the ancestors. (33)
ÃÎáÊÊÁŸ ÷ÍÁ◊L§Œ∑¥§ flÊ∑˜§ øÃÈÕ˸ ø ‚ÍŸÎÃÊ–
‚ÃÊ◊ÃÊÁŸ ª„Ô·È ŸÙÁë¿lãÃ ∑§ŒÊøŸH 34H
 Chapter 4 85

ìA virtuous person is never in short supply of a mat of

grass, earth to sit upon, water and sweet words. (34)
üÊhÿÊ ¬⁄UÿÊ ⁄UÊ¡ãŸÈ¬ŸËÃÊÁŸ ‚à∑ΧÁÃ◊˜˜–
¬˝flÎûÊÊÁŸ ◊„Ôʬ˝ÊôÊ œÌ◊áÊÊ¢ ¬Èáÿ∑§Ì◊áÊÊ◊˜˜H 35H
ìMy wise King! These four items are faithfully and
devotedly offered to welcome the guests in the homes of
the virtuous who are otherwise busy in holy pursuits. (35)
‚͡◊Ù˘Á¬ ÷Ê⁄U¢ ŸÎ¬Ã Sÿ㌟٠flÒ
‡ÊQ§Ù flÙ…È¢ Ÿ ÃÕÊãÿ ◊„ÔË¡Ê—–
∞fl¢ ÿÈQ§Ê ÷Ê⁄U‚„ÔÊ ÷flÁãÃ
◊„ÔÊ∑ȧ‹ËŸÊ Ÿ ÃÕÊãÿ ◊ŸÈcÿÊ—H 36H
ìEven a small carriage can carry a heavy load while
a large piece of wood cannot. Likewise, only the courageous
persons of high descent can carry heavy responsibility
and not others. (36)
Ÿ ÃÁã◊òÊ¢ ÿSÿ ∑§Ù¬ÊŒ˜˜ Á’÷ÁÃ
ÿŒ˜˜ flÊ Á◊òÊ¢ ‡Ê¢Á∑§ÃŸÙ¬øÿ¸◊˜–
ÿÁS◊Ÿ˜ Á◊òÊ Á¬Ã⁄UËflʇfl‚ËÃ
ÃŒ˜˜ flÒ Á◊òÊ¢ ‚¢ªÃÊŸËÃ⁄UÊÁáÊH 37H
ìHe is not a friend who always inspires fear with his
angry behaviour or who has been placated for fear of
harm. He alone is a true friend who can be trusted like a
father. Others are at best companions. (37)
ÿ— ∑§Á‡øŒåÿ‚ê’hÙ Á◊òÊ÷ÊflŸ fløÃ–
‚ ∞fl ’ãäÊÈSÃÁã◊òÊ¢ ‚Ê ªÁÃSÃؘ ¬⁄UÊÿáÊ◊˜˜H 38H
ìEven a hitherto stranger, if he behaves like a friend,
becomes a relation, a friend, support and shelter. (38)
ø‹ÁøûÊSÿ flÒ ¬È¢‚Ù flÎhÊŸŸÈ¬‚fl×–
¬ÊÁ⁄Uå‹fl◊ÃÌŸàÿ◊œ˝ÈflÙ Á◊òÊ‚¢ª˝„Ô—H 39H
ìA fickle person, or one who does not look after the
86 Vidura N∂ti

elderly, or one whose thinking is never stable, can never

make permanent friends. (39)
ø‹ÁøûÊ◊ŸÊà◊ÊŸÁ◊Áãº˝ÿÊáÊÊ¢ fl‡ÊʟȪ◊˜˜–
•Õʸ— ‚◊Á÷fløãÃ „¢Ô‚Ê— ‡ÊÈc∑¥§ ‚⁄UÙ ÿÕÊH 40H
ìAn ignorant man, a man who changes his mind all the
time, or a man who is ensnared by his lustful senses,
cannot attain Artha [objective, desire, riches]. He is like a
Ha≈sa which hovers around a lake that has dried but
never steps into it. (40)
•∑§S◊ÊŒfl ∑ȧåÿÁãà ¬˝‚ËŒãàÿÁŸÁ◊ûÊ×–
‡ÊË‹◊ÃŒ‚ʜ͟Ê◊÷˝¢ ¬ÊÁ⁄Uå‹fl¢ ÿÕÊH 41H
ìAn evil manís temperament is fickle like that of a
cloud. He gets angry for no reason and is pleased without
justification. (41)
‚à∑ΧÃʇø ∑ΧÃÊÕʸ‡ø Á◊òÊÊáÊÊ¢ Ÿ ÷flÁãà ÿ–
ÃÊŸ˜ ◊ÎÃÊŸÁ¬ ∑˝§√ÿʌʗ ∑ΧÃÉŸUÊãŸÙ¬÷ÈÜ¡ÃH 42H
ìEven carnivores do not feed upon the flesh of ungrateful
men who betray their friends who have helped them and
who have treated them with kindness. (42)
•ø¸ÿŒfl Á◊òÊÊÁáÊ ‚Áà flÊ‚Áà flÊ œŸ–
ŸÊŸÕ¸ÿŸ˜ ¬˝¡ÊŸÊÁà Á◊òÊÊáÊÊ¢ ‚Ê⁄U»§ÀªÈÃÊ◊˜˜H 43H
ìHonour a friend whether he is rich or a pauper.
Making no demand on friends, one ought not to look
forward to material benefits from them. (43)
‚¢Ãʬʌ˜˜ ÷˝‡ÿÃ M§¬¢ ‚¢Ãʬʌ˜˜ ÷˝‡ÿÃ ’‹◊˜˜–
‚¢Ãʬʌ˜˜ ÷˝‡ÿÃ ôÊÊŸ¢ ‚¢Ãʬʌ˜˜ √ÿÊÁœ◊Îë¿UÁÃH 44H
ìDistress, grief, pessimism or worry destroy beauty,
valour, and knowledge. Rather, a person affected by
these negative attitudes, soon becomes sick. (44)
•ŸflÊåÿ¢ ø ‡ÊÙ∑§Ÿ ‡Ê⁄UË⁄U¢ øÙ¬ÃåÿÃ–
•Á◊òÊʇø ¬˝NcÿÁãà ◊Ê S◊ ‡ÊÙ∑§ ◊Ÿ— ∑ΧÕÊ—H 45H
 Chapter 4 87

ìDo not grieve because it does not beget what you

aspire to. Grief merely brings bodily suffering and pleases
your enemies. (45)
¬ÈŸŸ¸⁄UÙ Á◊˝ÿÃ ¡ÊÿÃ ø
¬ÈŸŸ¸⁄UÙ „ÔËÿÃ flœ¸Ã ø–
¬ÈŸŸ¸⁄UÙ ÿÊøÁà ÿÊëÿÃ ø
¬ÈŸŸ¸⁄U— ‡ÊÙøÁà ‡ÊÙëÿÃ øH 46H
ìA human being dies repeatedly and is reborn. He
suffers losses and recoups them. He asks others for
favours while at another time others approach him for their
benefit. Similarly, in life he grieves for others while at
another time they grieve for him. (46)
‚Èπ¢ ø ŒÈ—π¢ ø ÷flÊ÷flı ø
‹Ê÷Ê‹Ê÷ı ◊⁄UáÊ¢ ¡ËÁflâ ø–
¬ÿʸÿ‡Ê— ‚fl¸◊Ã S¬Î‡ÊÁãÃ
ÃS◊ÊŒ˜˜ œË⁄UÙ Ÿ ø Ncÿ㟠‡ÊÙøØH 47H
ìJoy and sorrow, creation and destruction, profit or
loss, birth or death, are a part of every life cycle. Hence
a composed person should neither rejoice in nor moan
their occurrence. (47)
ø‹ÊÁŸ „ÔË◊ÊÁŸ ·Á«UÁãº˝ÿÊÁáÊ
Ã·Ê¢ ÿŒ˜˜ ÿŒ˜˜ flœ¸Ã ÿòÊ ÿòÊ–
ÃÃSÃ× dflÃ ’ÈÁh⁄USÿ
Á¿º˝ÙŒ∑ȧê÷ÊÁŒfl ÁŸàÿ◊ê÷—H 48H
ìOur six senses are quite fickle. When these perceptions
[recklessly] indulge in a certain deed, discretion is
correspondingly extinguished. It is like water leaking out of
a pot with a hole.î (48)
œÎÃ⁄UÊc≈ÔU˛ ©UflÊø
ßÈL§h— Á‡ÊπË ⁄UÊ¡Ê Á◊âÿÙ¬øÁ⁄UÃÙ ◊ÿÊ–
◊ãŒÊŸÊ¢ ◊◊ ¬ÈòÊÊáÊÊ¢ ÿÈhŸÊãâ ∑§Á⁄UcÿÁÃH 49H
88 Vidura N∂ti

Dhætar嶢ra interrupted: ìI have treated Yudhi¶¢hira

deviously. He is bound by the essence of Dharma like fire
hidden in a piece of wood. The P僌avas will now wage
a war and destroy my foolish progeny. (49)
ÁŸàÿÙÁmÇŸÁ◊Œ¢ ‚flZ ÁŸàÿÙÁmÇŸÁ◊Œ¢ ◊Ÿ—–
ÿؘ Ãؘ ¬Œ◊ŸÈÁmÇŸ¢ Ãã◊ flŒ ◊„ÔÊ◊ÃH 50H
ìO wise brother! This fear agitates my mind. Everything
around me too is upset by the thought of an impending
catastrophe. Therefore, guide me to the path of peace.
Advise me how to quench my apprehension.î (50)
ÁflŒÈ⁄U ©UflÊø
ŸÊãÿòÊ ÁfllÊì‚ٟʸãÿòÊÁãº˝ÿÁŸª˝„ÔÊؘ–
ŸÊãÿòÊ ‹Ù÷‚¢àÿʪÊë¿UÊÁ㠢à ¬‡ÿÊÁ◊ Ã˘ŸÉÊH 51H
Vidura replied: ìMy faultless king! I do not see any
other means of pacifying your apprehensions except
erudition, Tapasyå, abjuration of greed and command of
the five senses. (51)
’ÈŒ˜äÿÊ ÷ÿ¢ ¬˝áÊÈŒÁà ì‚Ê ÁflãŒÃ ◊„ÔØ–
ªÈL§‡ÊÈüÊÍ·ÿÊ ôÊÊŸ¢ ‡ÊÊÁ㠢à ÿÙªŸ ÁflãŒÁÃH 52H
ìA man wards off fear with intelligence. He attains to a
higher level with the help of Tapasyå. Service of the Guru
brings him knowledge. Yoga leads to the peace of mind.(52)
•ŸÊÁüÊÃÊ ŒÊŸ¬Èáÿ¢ flŒ¬Èáÿ◊ŸÊÁüÊÃÊ—–
⁄Uʪm·ÁflÁŸ◊ȸQ§Ê Áflø⁄UãÃË„Ô ◊ÙÁˇÊáÊ—H 53H
ìThe persons looking forward to salvation do not depend
on charity. They do not even depend upon the virtue gained
by reading the Vedas. They lead their life in this world
giving up attachment, lust, jealousy and greed. (53)
SflœËÃSÿ ‚ÈÿÈhSÿ ‚È∑ΧÃSÿ ø ∑§◊¸áÊ—–
삇ø ‚ÈÃåÃSÿ ÃSÿÊãÃ ‚Èπ◊œÃH 54H
 Chapter 4 89

ìOneís store of happiness is augmented at the

conclusion of a balanced education, a justified war, virtuous
deeds and intense meditation. (54)
SflÊSÃËáÊʸÁŸ ‡ÊÿŸÊÁŸ ¬˝¬ãŸÊ
Ÿ flÒ Á÷ãŸÊ ¡ÊÃÈ ÁŸº˝Ê¢ ‹÷ãÃ–
Ÿ SòÊË·È ⁄UÊ¡Ÿ˜ ⁄UÁÃ◊ÊåŸÈflÁãÃ
Ÿ ◊ʪœÒ— SÃÍÿ◊ÊŸÊ Ÿ ‚ÍÃÒ—H 55H
ìRåjan! Those who sow seeds of disunity do not get
a sound sleep even lying on well-made beds. They do not
enjoy the company of women nor the eulogies sung by the
court singers. (55)
Ÿ flÒ Á÷ãŸÊ ¡ÊÃÈ ø⁄UÁãà œ◊Z
Ÿ flÒ ‚Èπ¢ ¬˝ÊåŸÈflãÃË„Ô Á÷ãŸÊ—–
Ÿ flÒ Á÷ãŸÊ ªı⁄Ufl¢ ¬˝ÊåŸÈflÁãÃ
Ÿ flÒ Á÷ãŸÊ— ¬˝‡Ê◊¢ ⁄UÙøÿÁãÃH 56H
ìThose who are inimical to each other, never act
according to Dharma. They can never be happy. They are
unable to garner a good name. They are not interested in
being at peace with others. (56)
Ÿ flÒ Ã·Ê¢ SflŒÃ ¬âÿ◊ÈQ¢§
ÿÙªˇÊ◊¢ ∑§À¬Ã ŸÒfl Ã·Ê◊˜˜–
Á÷ãŸÊŸÊ¢ flÒ ◊ŸÈ¡ãº˝ ¬⁄UÊÿáÊ¢
Ÿ ÁfllÃ Á∑¢§ÁøŒãÿŒ˜˜ ÁflŸÊ‡ÊÊؘH 57H
ìSuch persons do not appreciate even what is said for
their well-being. They are unable to take care of their
possessions or of their welfare. Such divisive persons are
ultimately destroyed. Their situation is hopeless. (57)
‚ê¬ãŸ¢ ªÙ·È ‚ê÷Ê√ÿ¢ ‚ê÷Ê√ÿ¢ ’˝ÊrÊá٠ì—–
‚ê÷Ê√ÿ¢ øʬ‹¢ SòÊË·È ‚ê÷Ê√ÿ¢ ôÊÊÁÃÃÙ ÷ÿ◊˜˜H 58H
ìIt is normal for a cow to give milk. So too, it is probable
90 Vidura N∂ti

for a Brahmin to be a Tapasv∂ and for a woman to be playful.

Likewise, to fear oneís kith and kin is quite natural. (58)
ÃãÃfl— åÿÊÁÿÃÊ ÁŸàÿ¢ ßflÙ ’„ÈÔ‹Ê— ‚◊Ê—–
’„ÍÔŸ˜ ’„ÍÔàflÊŒÊÿÊ‚ÊŸ˜ ‚„ÔãÃËàÿȬ◊Ê ‚ÃÊ◊˜˜H 59H
ìSlim creepers, daily nourished with water, withstand
strong gusts of wind for years, for they are many and
together. The same is true of noble and truthful persons.
Individually weak, they are formidable when united. (59)
œÍ◊ÊÿãÃ √ÿ¬ÃÊÁŸ Öfl‹Áãà ‚Á„UÃÊÁŸ ø–
œÎÃ⁄UÊc≈ÔU˛ÙÀ◊È∑§ÊŸËfl ôÊÊÃÿÙ ÷⁄U÷¸÷H 60H
ìO Bharata‹re¶¢ha! Burning logs of wood emit smoke
when kept separate. When these are brought together, a
conflagration occurs. Members of a clan suffer when
disunited and prosper when united. (60)
’˝ÊrÊáÙ·È ø ÿ ‡ÊÍ⁄UÊ— SòÊË·È ôÊÊÁÃ·È ªÙ·È ø–
flÎãÃÊÁŒfl »§‹¢ ¬Äfl¢ œÎÃ⁄UÊc≈ÔU˛ ¬ÃÁãà ÃH 61H
ìDhætar嶢ra! Those who try to exhibit their strength over
the cows, the Brahmins, the women and members of their
clan, fall to the ground like ripe fruit cracked at the stem.(61)
◊„ÔÊŸåÿ∑§¡Ù flΡÊÙ ’‹flÊŸ˜ ‚Ȭ˝ÁÃÁc∆ÔU×–
¬˝‚s ∞fl flÊÃŸ ‚S∑§ãœÙ ◊ÌŒÃÈ¢ ˇÊáÊÊؘH 62H
ìA tree standing alone, though strong, widespread and
with deep roots, can be uprooted with all its branches by
a powerful windstorm in no time. (62)
•Õ ÿ ‚Á„UÃÊ flΡÊÊ— ‚¢Éʇʗ ‚Ȭ˝ÁÃÁc∆ÔUÃÊ—–
Ã Á„U ‡ÊËÉÊ˝Ã◊ÊŸ˜ flÊÃÊŸ˜ ‚„ÔãÃ˘ãÿÙãÿ‚¢üÊÿÊؘH 63H
ìHowever, when a number of trees stand together as a
group in a grove, they can withstand the fiercest of gales.(63)
∞fl¢ ◊ŸÈcÿ◊åÿ∑¥§ ªÈáÊÒ⁄UÁ¬ ‚◊ÁãflÃ◊˜˜–
‡ÊÄÿ¢ Ám·ãÃÙ ◊ãÿãÃ flÊÿȺ˝È¸◊Á◊flÒ∑§¡◊˜˜H 64H
 Chapter 4 91

ìLike the wind overcoming the strength of a solitary

tree, a man endowed with all the qualities, if alone, is
considered an easy prey by his enemies. (64)
•ãÿÙãÿ‚◊Ȭc≈ÔUê÷ÊŒãÿÙãÿʬÊüÊÿáÊ ø–
ôÊÊÃÿ— ‚ê¬˝flœ¸ãÃ ‚⁄U‚ËflÙଋÊãÿÈÃH 65H
ìHowever, when united and supporting each other,
members of a clan prosper like the lotus in a pond. (65)
•fläÿÊ ’˝ÊrÊáÊÊ ªÊflÙ ôÊÊÃÿ— Á‡Ê‡Êfl— ÁSòÊÿ—–
ÿ·Ê¢ øÊãŸÊÁŸ ÷ÈÜ¡Ëà ÿ ø SÿÈ— ‡Ê⁄UáÊʪÃÊ—H 66H
ìOne must never kill a Brahmin, a cow, a member of
the family, a child, a woman, the one who provides for
food in charity and the one who seeks protection. (66)
Ÿ ◊ŸÈcÿ ªÈáÊ— ∑§Á‡øŒ˜˜ ⁄UÊ¡Ÿ˜ ‚œŸÃÊ◊ÎÃ–
•ŸÊÃÈ⁄UàflÊŒ˜˜ ÷º˝¢ Ã ◊ÎÃ∑§À¬Ê Á„U ⁄UÙÁªáÊ—H 67H
ìRåjan! God bless you! For human beings there is
nothing better than wealth and good health. A sick person
is like a corpse. (67)
•√ÿÊÁœ¡¢ ∑§≈UÈ∑¥§ ‡ÊË·¸⁄UÙÁª
¬Ê¬ÊŸÈ’㜢 ¬L§·¢ ÃˡáÊ◊ÈcáÊ◊˜˜–
‚ÃÊ¢ ¬ÿ¢ ÿ㟠Á¬’ãàÿ‚ãÃÙ
◊ãÿÈ¢ ◊„ÔÊ⁄UÊ¡ Á¬’ ¬˝‡ÊÊêÿH 68H
ìMaharaj! Overcome your anger which is born without
sickness, which is bitter and causes a headache. Your
anger is associated with evil, is unyielding, and is penetrating
and hot [like an iron bar kept in a furnace]. The noble
persons gulp their anger down while the evil persons are
unable to do so. [If you overcome this you will be at
peace] (68)
⁄UÙªÊÌŒÃÊ Ÿ »§‹ÊãÿÊÁº˝ÿãÃ
Ÿ flÒ ‹÷ãÃ Áfl·ÿ·È ÃûUfl◊˜˜–
92 Vidura N∂ti

ŒÈ—πÙ¬ÃÊ ⁄UÙÁªáÊÙ ÁŸàÿ◊fl

Ÿ ’ÈäÿãÃ œŸ÷ÙªÊ㟠‚ıÅÿ◊˜˜H 69H
ìThe sick have no taste for delicious fruit. They derive
no real joy even from indulgence in the pleasures of the
senses. The sick are always suffering. They enjoy neither
their riches nor any moments of happiness. (69)
¬È⁄UÊ sÈQ¢§ ŸÊ∑§⁄UÙSàfl¢ fløÙ ◊
lÍÃ Á¡ÃÊ¢ º˝ı¬ŒË¥ ¬˝ˇÿ ⁄UÊ¡Ÿ˜–
ŒÈÿÙ¸œŸ¢ flÊ⁄UÿàÿˇÊflàÿÊ¢
Á∑§Ãflàfl¢ ¬Áá«ÃÊ fl¡¸ÿÁãÃH 70H
ìRåjan! Looking at Draupad∂ being won over in the game
of dice, I had warned you: ìKindly restrain Duryodhana
engaged in betting in the Court. The learned prohibit this type
of behaviour.î However, you paid no heed to my words. (70)
Ÿ ÃŒ˜˜ ’‹¢ ÿã◊ÎŒÈŸÊ ÁflL§äÿÃ
‚͡◊Ù œ◊¸SÃ⁄U‚Ê ‚ÁflÃ√ÿ—–
¬˝äfl¢Á‚ŸË ∑˝Í§⁄U‚◊ÊÁ„UÃÊ üÊË-
◊¸ÎŒÈ¬˝ı…UÊ ªë¿UÁà ¬ÈòʬıòÊÊŸ˜H 71H
ìWhatever is opposed to a polite temperament cannot
be called valour. One ought to follow Dharma in all its fine
nuances. Wealth earned through harsh and villainous
means is soon destroyed. On the contrary, riches
accumulated through gentle and honest means last for
generations. (71)
œÊø⁄UÊc≈ÔU˛Ê— ¬Êá«flÊŸ˜ ¬Ê‹ÿãÃÈ
¬Êá«Ù— ‚ÈÃÊSÃfl ¬ÈòÊÊ¢‡ø ¬ÊãÃÈ–
∞∑§ÊÁ⁄UÁ◊òÊÊ— ∑ȧ⁄UflÙ s∑§∑§Êÿʸ
¡ËflãÃÈ ⁄UÊ¡Ÿ˜ ‚ÈÁπŸ— ‚◊ÎhÊ—H 72H
ìRåjan! Your progeny should protect the P僌avas
while the P僌ava princes safeguard your sons. The
Kauravas must treat the enemy of the P僌avas as their
 Chapter 4 93

enemy and look at their friend as their own. They ought to

share the same aims, the same joys and spend their lives
in prosperity. (72)
◊…UË÷Í× ∑§ı⁄UflÊáÊÊ¢ àfl◊l
àflƒÿʜ˟¢ ∑ȧL§∑ȧ‹◊Ê¡◊Ë…U–
¬ÊÕʸŸ˜ ’Ê‹ÊŸ˜ flŸflÊ‚¬˝ÃåÃÊŸ˜
ªÙ¬ÊÿSfl Sfl¢ ÿ‡ÊSÃÊà ⁄UˇÊŸ˜H 73H
ìMaharaj! Today you are the corner-stone of the
Kaurava Empire. The Kuru clan looks up to you for
leadership. Brother, Kunt∂ís sons are young. They have
suffered terribly in exile. At the moment, for the sake of
your prestige, look after the interest of the P僌avas. (73)
‚¢œàSfl àfl¢ ∑§ı⁄Ufl ¬Êá«È¬ÈòÊÒ-
◊ʸ Ã˘ãÃ⁄U¢ Á⁄U¬fl— ¬˝ÊÕ¸ÿãÃÈ–
‚àÿ ÁSÕÃÊSÃ Ÿ⁄UŒfl ‚fl¸
ŒÈÿÙ¸œŸ¢ SÕʬÿ àfl¢ Ÿ⁄Uãº˝H 74H
ìNarendra! Kindly arrive at a settlement with the
P僌avas so that your enemies have no occasion to
notice your weak points. Naradeva, the P僌avaís claim
is rooted in truth. It is for you to restrain your son,
Duryodhana.î (74)
Thus, in the Mahåbhårata Udyogaparvaƒi-Prajågaraparvaƒi,
the dialogue between Vidura and Dhætar嶢ra, end of the
thirty-sixth chapter entitled ìVidura-N∂tiî
U
 CHAPTER FIVE
ÁflŒÈ⁄U ©UflÊø
‚åÃŒ‡Ù◊ÊŸ˜ ⁄UÊ¡ãº˝ ◊ŸÈ— SflÊÿê÷ÈflÙ˘’˝flËؘ–
flÒÁøòÊflËÿ¸ ¬ÈL§·ÊŸÊ∑§Ê‡Ê¢ ◊ÈÁc≈ÔÔÁ÷ÉŸ¸Ã—H 1H
ŒÊŸflãº˝Sÿ ø œŸÈ⁄UŸÊêÿ¢ Ÿ◊ÃÙ˘’˝flËؘ–
•ÕÙ ◊⁄UËÁøŸ— ¬ÊŒÊŸª˝ÊsÔÊŸ˜ ªÎˆÃSÃÕÊH 2H
ÿ‡øÊÁ‡Êcÿ¢ ‡ÊÊÁSà flÒ ÿ‡ø ÃÈcÿŒ˜
ÿ‡øÊÁÃfl‹¢ ÷¡Ã Ám·ãÃ◊˜˜–
ÁSòÊÿ‡ø ÿÙ ⁄UˇÊÁà ÷º˝◊‡ŸUÈÃ
ÿ‡øÊÿÊëÿ¢ ÿÊøÃ ∑§àÕÃ øH 3H
ÿ‡øÊÁ÷¡Ê× ¬˝∑§⁄UÙàÿ∑§ÊÿZ
ÿ‡øÊ’‹Ù ’Á‹ŸÊ ÁŸàÿflÒ⁄UË–
•üÊgœÊŸÊÿ ø ÿÙ ’˝flËÁÃ
ÿ‡øÊ∑§Êêÿ¢ ∑§Ê◊ÿÃ Ÿ⁄Uãº˝H 4H
fläflÊfl„ÔÊ‚¢ ‡fl‡ÊÈ⁄UÙ ◊ãÿÃ ÿÙ
fläflÊ fl‚ãŸ÷ÿÙ ◊ÊŸ∑§Ê◊—–
¬⁄UˇÊòÊ ÁŸfl¸¬Áà Sfl’Ë¡¢
ÁSòÊÿ¢ ø ÿ— ¬Á⁄UflŒÃ˘ÁÃfl‹◊˜˜H 5H
ÿ‡øÊÁ¬ ‹éœÊ Ÿ S◊⁄UÊ◊ËÁà flÊŒË
ŒûUflÊ ø ÿ— ∑§àÕÁà ÿÊëÿ◊ÊŸ—–
ÿ‡øʂ× ‚ûUfl◊ȬʟÿËÃ
∞ÃÊŸ˜ ŸÿÁãà ÁŸ⁄Uÿ¢ ¬Ê‡Ê„ÔSÃÊ—H 6H
Vidura continued: ìRåjendra! Son of Vicitrav∂rya!
Svåyambhuva Manu has written:
ìThe following seventeen categories of men are led to
the hell by the Yamaråja messengers carrying snares:
1. Men who challenge the sky with a fist,
 Chapter 5 95

2. The man who wants to bend the unyielding rainbow

and who wants to catch the Sunbeams,
3. The man who rules over the subjects unfit to be
ruled.
4. A man who derives satisfaction crossing the limits
of propriety.
5. The man who [stealthily] serves the enemy.
6. The one who defends a woman of ill repute and
expects favours in return.
7. A man who asks for favours from another unworthy
of granting a favour.
8. One who sings his own praise and though born high
he indulges in mean acts.
9. Though weak he makes an enemy of the powerful.
10. He imparts lessons to those who have no faith.
11. He who craves for the undesirable.
12. A father-in-law who flirts with the daughter-in-law,
sleeps with her and still fearlessly strives for social
recognition.
13. One who cohabits with anotherís wife.
14. He who condemns a woman unnecessarily.
15. He who wants to usurp goods by denying their
receipt.
16. Having made a donation, he boasts of being
charity-minded.
17. One who tries to prove a lie as the truth. (1ó6)
ÿÁS◊Ÿ˜ ÿÕÊ fløÃ ÿÙ ◊ŸÈcÿ-
SÃÁS¢◊SÃÕÊ flÌÃÃ√ÿ¢ ‚ œ◊¸—–
◊ÊÿÊøÊ⁄UÙ ◊ÊÿÿÊ flÌÃÃ√ÿ—
‚ÊäflÊøÊ⁄U— ‚ÊäÊÈŸÊ ¬˝àÿȬÿ—H 7H
ìDharma lays down that we should treat a man as he
treats us. Pay a deceitful man in the same coin. Respond
to a man of good conduct with dignity and honesty. (7)
96 Vidura N∂ti

¡⁄UÊ M§¬¢ „Ô⁄UÁà œÒÿ¸◊ʇÊÊ

◊ÎàÿÈ— ¬˝ÊáÊÊŸ˜ œ◊¸øÿʸ◊‚ÍÿÊ–
∑§Ê◊Ù ÁOÿ¢ flÎûÊ◊ŸÊÿ¸‚flÊ
∑˝§Ùœ— ÁüÊÿ¢ ‚fl¸◊flÊÁ÷◊ÊŸ—H 8H
ìAdvancing years take a toll on physical appearance.
Hope kills perseverance. Death extinguishes life. Jealousy
and intolerance lead you astray from the path of Dharma.
Lustful craving overcomes restraint. Serving the vicious
and mean takes a toll on good character. Anger destroys
wealth and arrogance obliterates everything.î (8)
œÎÃ⁄UÊc≈ÔU˛ ©UflÊø
‡ÊÃÊÿÈL§Q§— ¬ÈL§·— ‚fl¸flŒ·È flÒ ÿŒÊ–
ŸÊåŸÙàÿÕ ø Ãؘ ‚fl¸◊ÊÿÈ— ∑§Ÿ„Ô „ÔÃÈŸÊH 9H
Dhætar嶢ra intervened: ìWhen the scriptures lay down
that a man will live for a hundred years, why is he unable
to meet the target?î (9)
ÁflŒÈ⁄U ©UflÊø
•ÁÃ◊ÊŸÙ˘ÁÃflÊŒ‡ø ÃÕÊàÿʪ٠Ÿ⁄UÊÁœ¬–
∑˝§Ùœ‡øÊà◊ÁflÁœà‚Ê ø Á◊òʺ˝Ù„Ô‡ø ÃÊÁŸ ·≈U˜H 10H
∞à ∞flÊ‚ÿSÃˡáÊÊ— ∑ΧãÃãàÿÊÿÍ¢Á· ŒÁ„UŸÊ◊˜˜–
∞ÃÊÁŸ ◊ÊŸflÊŸ˜ ÉŸUÁãà Ÿ ◊ÎàÿÈ÷¸º˝◊SÃÈ ÃH 11H
Vidura replied, ìRåjan! May God bless you! The following
sharp-edged swords cut short the life of a human being. It
is these that kill, not death :
1. Extreme arrogance, 2. Limitless speech, 3. A
failure to renounce, to give up, 4. Anger, 5. Exclusive
concern in personal welfare, 6. Treachery to a friend.
(10-11)
Áfl‡flSÃSÿÒÁà ÿÙ ŒÊ⁄UÊŸ˜ ÿ‡øÊÁ¬ ªÈL§ÃÀ¬ª—–
flη‹Ë¬ÁÃÌm¡Ù ÿ‡ø ¬ÊŸ¬‡øÒfl ÷Ê⁄UÃH 12H
 Chapter 5 97

•ÊŒ‡Ê∑ΧŒ˜˜ flÎÁûÊ„ÔãÃÊ Ám¡ÊŸÊ¢ ¬˝·∑§‡ø ÿ—–

‡Ê⁄UáÊʪÄÔÊ øÒfl ‚fl¸ ’˝rÊ„ÔáÊ— ‚◊Ê—–
∞ÃÒ— ‚◊àÿ ∑§Ã¸√ÿ¢ ¬˝ÊÿÁ‡øûÊÁ◊Áà üÊÈÁ×H 13H
ìO Bharat! According to the ›rutis the following are
treated as killing a Brahmin. One must atone for associating
with them :
1. One who seduces a trusting woman, 2. One who
seduces a teacherís wife, 3. A Brahmin who has an affair
with a ›µudra woman, 4. One who drinks heavily, 5. He who
tries to order about the seniors, 6. One who destroys anotherís
livelihood, 7. He who orders the Brahmins on his chores, 8.
One who kills another seeking protection. (12-13)
ªÎ„ÔËÃflÊÄÿÙ ŸÿÁflŒ˜˜ flŒÊãÿ—
‡Ù·ÊãŸ÷ÙQ§Ê sÁflÁ„¢U‚∑§‡ø–
ŸÊŸÕ¸∑ΧàÿÊ∑ȧÁ‹Ã— ∑ΧÃôÊ—
‚àÿÙ ◊Όȗ Sflª¸◊ȬÒÁà ÁflmÊŸ˜H 14H
ìSuch learned person goes to Heaven : 1. Who obeys
the elders, 2. Who follows N∂ti, 3. Is charitable, 4. Who is
satisfied with the remnants of the offerings of the Yaj¤a
meal, 5. The one who abjures violence, 6. The one who
keeps away from destructive activities, 7. Who is grateful,
and 8. Who is truthful and of mild nature. (14)
‚È‹÷Ê— ¬ÈL§·Ê ⁄UÊ¡Ÿ˜ ‚Ãâ Á¬˝ÿflÊÁŒŸ—–
•Á¬˝ÿSÿ ÃÈ ¬âÿSÿ flQ§Ê üÊÙÃÊ ø ŒÈ‹¸÷—H 15H
ìRåjan! It is easy to find a person who is always polite
and sweet. However, it is difficult to come across the one
who renders good advice in harsh words and who willingly
listen to such words of advice. (15)
ÿÙ Á„U œ◊Z ‚◊ÊÁüÊàÿ Á„UàflÊ ÷Ãȸ— Á¬˝ÿÊÁ¬˝ÿ–
•Á¬˝ÿÊáÿÊ„Ô ¬âÿÊÁŸ ÃŸ ⁄UÊ¡Ê ‚„ÔÊÿflÊŸ˜H 16H
ìHe alone is of genuine assistance to the ruler who
without worrying whether his advice would please the king
98 Vidura N∂ti

or not, following the path of Dharma, speaks words,

though harsh, in the interest of the, kingdom. (16)
àÿ¡Ø ∑ȧ‹ÊÕ¸ ¬ÈL§·¢ ª˝Ê◊SÿÊÕ¸ ∑ȧ‹¢ àÿ¡Ø–
ª˝Ê◊¢ ¡Ÿ¬ŒSÿÊÕ¸ •Êà◊ÊÕ¸ ¬ÎÁÕflË¥ àÿ¡ØH 17H
ìIt is advisable to give up a friend for the sake of the
family, to give up the attachment to a clan for the sake of the
town, to sacrifice a town to save the country and to give up
(pleasures of) this world for the well-being of the soul. (17)
•Ê¬ŒÕ¸ œŸ¢ ⁄UˇÊŒ˜ ŒÊ⁄UÊŸ˜ ⁄UˇÊŒ˜ œŸÒ⁄UÁ¬–
•Êà◊ÊŸ¢ ‚Ãâ ⁄UˇÊŒ˜ ŒÊ⁄UÒ⁄UÁ¬ œŸÒ⁄UÁ¬H 18H
ìSave your wealth for help in times of distress. Use
your riches to protect your woman. Wealth as well as the
woman can be used as armour for self. (18)
lÍÃ◊Ãؘ ¬È⁄UÊ∑§À¬ ŒÎc≈ÔU¢ flÒ⁄U∑§⁄U¢ ŸÎáÊÊ◊˜˜–
ÃS◊ÊŒ˜˜ lÍâ Ÿ ‚flà „ÔÊSÿÊÕ¸◊Á¬ ’ÈÁh◊ÊŸ˜H 19H
ìGambling has always been considered as the means
of driving a wedge of enmity between human beings. Hence,
the wise ought not to engage in gambling even for fun. (19)
©UQ¢§ ◊ÿÊ lÍÃ∑§Ê‹˘Á¬ ⁄UÊ¡Ÿ˜
ŸŒ¢ ÿÈQ¢§ fløŸ¢ ¬˝ÊÁìÿ–
ÃŒı·œ¢ ¬âÿÁ◊flÊÃÈ⁄USÿ
Ÿ ⁄UÙøÃ Ãfl flÒÁøòÊflËÿ¸H 20H
ìRåjan! When the game of dice was about to begin, I
had warned against its propriety. O Prat∂panandana! Son of
Vicitrav∂rya! However, you did not like my advice as a sick
person does not relish taking medicine and a suitable diet.(20)
∑§Ê∑Ò§Á⁄U◊Ê¢Á‡øòÊ’„ÔʸŸ˜ ◊ÿÍ⁄UÊŸ˜
¬⁄UÊ¡ÿÕÊ— ¬Êá«flÊŸ˜ œÊø⁄UÊc≈ÔU˛Ò—–
Á„UàflÊ Á‚¢„ÔÊŸ˜ ∑˝§Ùc≈È∑§ÊŸ˜ ªÍ„U◊ÊŸ—
¬˝ÊåÃ ∑§Ê‹ ‡ÊÙÁøÃÊ àfl¢ Ÿ⁄Uãº˝H 21H
 Chapter 5 99

ìNarendra! You have all along been trying to get the

P僌avas, handsome like the peacocks with multi-coloured
feathers, defeated by your sons who are ugly as the
crows. In due course you will repent that you, deserting
the lions, had tried to save the jackals. (21)
ÿSÃÊà Ÿ ∑˝È§äÿÁà ‚fl¸∑§Ê‹¢
÷ÎàÿSÿ ÷Q§Sÿ Á„UÃ ⁄UÃSÿ–
ÃÁS◊Ÿ˜ ÷ÎàÿÊ ÷øÁ⁄U Áfl‡fl‚ÁãÃ
Ÿ øÒŸ◊ʬà‚È ¬Á⁄Uàÿ¡ÁãÃH 22H
ìBrother! A master who does not get annoyed with a
devoted menial who is always at his command looking
after his comfort, is in turn trusted by his employees. The
latter does not desert him in times of distress. (22)
Ÿ ÷ÎàÿÊŸÊ¢ flÎÁûÊ‚¢⁄UÙœŸŸ
⁄UÊÖÿ¢ œŸ¢ ‚¢Á¡ÉÊΡÊŒ¬Ífl¸◊˜–
àÿ¡Áãà sŸ¢ fl¢ÁøÃÊ flÒ ÁflL§hÊ—
ÁSŸÇœÊ s◊ÊàÿÊ— ¬Á⁄U„ÔËŸ÷٪ʗH 23H
ìA king must not delay the payment of wages to his
staff. He must not try to usurp anotherís kingdom and
wealth. Remember that even loyal ministers denied their
wages and consequently their comforts, turn into enemies
and desert the king. (23)
∑ΧàÿÊÁŸ ¬ÍflZ ¬Á⁄U‚¢ÅÿÊÿ ‚flʸ-
áÿÊÿ√ÿÿ øÊŸÈM§¬Ê¢ ø flÎÁûÊ◊˜˜–
‚¢ªÎˆËÿÊŒŸÈM§¬ÊŸ˜ ‚„ÔÊÿÊŸ˜
‚„ÔÊÿ‚ÊäÿÊÁŸ Á„U ŒÈc∑§⁄UÊÁáÊH 24H
ìThe most difficult of jobs are accomplished by able
assistants. However, before recruiting competent persons,
the king ought to decide upon their duties, availability of
funds and how these are to be spent, and the wages of
the future employees. (24)
100 Vidura N∂ti

•Á÷¬˝Êÿ¢ ÿÙ ÁflÁŒàflÊ ÃÈ ÷Ãȸ—

‚flʸÁáÊ ∑§ÊÿʸÁáÊ ∑§⁄UÙàÿÃãº˝Ë–
flQ§Ê Á„UÃÊŸÊ◊ŸÈ⁄UQ§ •Êÿ¸—
‡ÊÁQ§ôÊ •Êà◊fl Á„U ‚Ù˘ŸÈ∑§êåÿ—H 25H
ìBe kind to an employee and treat him as an equal if
he understands the nuances of your thinking on various
issues. Such a person attends to his duties with utmost
promptness and fulfills his assignment in total. He speaks
for your well-being, is loyal, well-behaved and gentle, and
knows your strength and competence. (25)
flÊÄÿ¢ ÃÈ ÿÙ ŸÊÁº˝ÿÃ˘ŸÈÁ‡Êc≈ÔU—
¬˝àÿÊ„Ô ÿ‡øÊÁ¬ ÁŸÿÈÖÿ◊ÊŸ—–
¬˝ôÊÊÁ÷◊ÊŸË ¬˝ÁÃ∑ͧ‹flÊŒË
àÿÊÖÿ— ‚ ÃÊŒÎ∑˜§ àfl⁄UÿÒfl ÷Îàÿ—H 26H
ìAn employee who disobeys his masterís command,
who declines to carry out an assignment, who overestimates
his intelligence, or who contradicts his employer, ought to
be dismissed at the earliest. (26)
•SÃéœ◊Ä‹Ë’◊ŒËÉʸ‚ÍòÊ¢
‚ÊŸÈ∑˝§Ù‡Ê¢ ‡‹ˇáÊ◊„ÔÊÿ¸◊ãÿÒ—–
•⁄UÙª¡ÊÃËÿ◊ÈŒÊ⁄UflÊÄÿ¢
ŒÍâ flŒãàÿc≈ÔUªÈáÊÙ¬¬ãŸ◊˜˜H 27H
ìA man is suitable to be a messenger or an ambassador
if he has the following eight attributes:
1. He is not arrogant, 2. He is not a coward, 3. He
does not procrastinate, 4. He is kind-hearted, 5. He is
pure at heart, 6. He is not misled by others, 7. He is
healthy, 8. He can converse elegantly. (27)
Ÿ Áfl‡flÊ‚ÊÖ¡ÊÃÈ ¬⁄USÿ ª„
ªë¿UãŸ⁄U‡øÃÿÊŸÙ Áfl∑§Ê‹–
Ÿ øàfl⁄U ÁŸÁ‡Ê ÁÃc∆ÔUÁ㟪ͅUÙ
Ÿ ⁄UÊ¡∑§ÊêÿÊ¢ ÿÙÁ·Ã¢ ¬˝ÊÕ¸ÿËÃH 28H
 Chapter 5 101

ìA smart person does not, in misplaced faith, untimely

visit the place of an undependable man. He does not
stand in hiding at crossroads at night. He never tries to
win the affection of a woman in whom the king is interested.
(28)
Ÿ ÁŸ±Ÿfl¢ ◊ãòʪÃSÿ ªë¿UØ
‚¢‚Îc≈ÔU◊ãòÊSÿ ∑ȧ‚¢ªÃSÿ–
Ÿ ø ’˝ÍÿÊãŸÊ‡flÁ‚Á◊ àflÿËÁÃ
‚∑§Ê⁄UáÊ¢ √ÿ¬Œ‡Ê¢ ÃÈ ∑ȧÿʸØH 29H
ìA smart courtier will not contradict the king in an
assembly where the latter is consulting vicious advisers in
a group. He must not utter the words: ëI do not believe it.í
He ought to remove himself from such a gathering on
some pretext or the other. (29)
ÉÊÎáÊË ⁄UÊ¡Ê ¬È¢‡ø‹Ë ⁄UÊ¡÷Îàÿ—
¬ÈòÊÙ ÷˝ÊÃÊ ÁflœflÊ ’Ê‹¬ÈòÊÊ–
‚ŸÊ¡ËflË øÙŒ˜ÔœÎÃ÷ÍÁÃ⁄Ufl
√ÿfl„ÔÊ⁄U·È fl¡¸ŸËÿÊ— SÿÈ⁄UÃH 30H
ìA smart person avoids dealing with a king who is
unusually kind and generous, with a woman of disrepute,
government servants, a son, a brother, a widow with
young children, soldiers or with men deprived of their
rights. (30)
•c≈ÔUı ªÈáÊÊ— ¬ÈL§·¢ ŒË¬ÿÁãÃ
¬˝ôÊÊ ø ∑§ıÀÿ¢ ø üÊÈâ Œ◊‡ø–
¬⁄UÊ∑˝§◊‡øÊ’„ÈÔ÷ÊÁ·ÃÊ ø
ŒÊŸ¢ ÿÕʇÊÁQ§ ∑ΧÃôÊÃÊ øH 31H
ìThe following eight virtues add to a manís prestige:
1. Intelligence, 2. Noble birth, 3. Knowledge of the
scriptures, 4. Control of senses, 5. Valour, 6. Being a
man of few words, 7. Being charitable within means and
8. Gratitude. (31)
102 Vidura N∂ti

∞ÃÊŸ˜ ªÈáÊÊ¢SÃÊà ◊„ÔÊŸÈ÷ÊflÊ-

Ÿ∑§Ù ªÈáÊ— ‚¢üÊÿÃ ¬˝‚s–
⁄UÊ¡Ê ÿŒÊ ‚à∑ȧL§Ã ◊ŸÈcÿ¢
‚flʸŸ˜ ªÈáÊÊŸ· ªÈáÊÙ Á’÷ÌÃH 32H
ìBrother! There is another virtue which powerfully
overrides the virtues listed above. When the king welcomes
a person, this particular quality stands out. (32)
ªÈáÊÊ Œ‡Ê SŸÊŸ‡ÊË‹¢ ÷¡ãÃ
’‹¢ M§¬¢ Sfl⁄Ufláʸ¬˝‡ÊÈÁh—–
S¬‡Ê¸‡ø ªãœ‡ø Áfl‡ÊÈhÃÊ ø
üÊË— ‚ı∑ȧ◊ÊÿZ ¬˝fl⁄Uʇø ŸÊÿ¸—H 33H
ìThe person who takes a daily bath gets the following
ten rewards:
1. Valour, 2. Beauty, 3. A sweet voice, 4. A shining
complexion, 5. Softness, 6. Fragrance, 7. Purity,
8. Resplendence, 9. Dedicacy, 10. Charming women. (33)
ªÈáÊʇø ·Áá◊Ã÷ÈQ¢§ ÷¡ãÃ
•Ê⁄UÙÇÿ◊Êÿȇø ’‹¢ ‚Èπ¢ ø–
•ŸÊÁfl‹¢ øÊSÿ ÷flàÿ¬àÿ¢
Ÿ øÒŸ◊ÊlÍŸ ßÁà ÁˇÊ¬ÁãÃH 34H
ìA person who is restrained in food intake gets the
following six rewards:
1. Health and absence of sickness, 2. Longevity,
3. Bodily strength, 4. Happiness, 5. Charming progeny,
6. Nobody calls him a glutton. (34)
•∑§◊¸‡ÊË‹¢ ø ◊„Ôʇʟ¢ ø
‹Ù∑§Ámc≈ÔU¢ ’„ÈÔ◊Êÿ¢ ŸÎ‡Ê¢‚◊˜˜–
•Œ‡Ê∑§Ê‹ôÊ◊ÁŸc≈ÔUfl·-
◊ÃÊŸ˜ ªÎ„Ô Ÿ ¬˝ÁÃflÊ‚ÿÃH 35H
ìDo not give shelter to the following: An idle person; a
glutton; one who is inimical to everyone; a trickster; a
 Chapter 5 103

cruel person; a man who ignores the limitations of time

and place and a person dressed unsuitably. (35)
∑§Œÿ¸◊Ê∑˝§Ù‡Ê∑§◊üÊÈâ ø
flŸı∑§‚¢ œÍø◊◊Êãÿ◊ÊÁŸŸ◊˜˜–
ÁŸc∆ÍUÁ⁄UáÊ¢ ∑ΧÃflÒ⁄U¢ ∑ΧÃÉŸU-
◊ÃÊŸ˜ ÷·ÊÊÃÙ¸˘Á¬ Ÿ ¡ÊÃÈ ÿÊøØH 36H
ìEven when in dire straits do not beg of help from the
following: A miser; a person who uses filthy language; an
idiot; a person who lives in the wild; a rogue; a mean
fellow; a heartless person; an ungrateful person and a
man who make an enemy of others. (36)
‚¢ÁÄ‹c≈ÔU∑§◊ʸáÊ◊Áì˝◊ÊŒ¢
ÁŸàÿÊŸÎâ øʌ΅U÷ÁQ§∑¥§ ø–
Áfl‚Îc≈ÔU⁄Uʪ¢ ¬≈ÈU◊ÊÁŸŸ¢ øÊ-
åÿÃÊŸ˜ Ÿ ‚flà Ÿ⁄UÊœ◊ÊŸ˜ ·≈U˜H 37H
ìOne must not render service to the following
undesirable and mean persons: A person whose activities
harm others; a lazy person, a liar, a man fickle in loyalty,
a person devoid of love, and one who over-rates his
intelligence. (37)
‚„ÔÊÿ’ãœŸÊ sÕʸ— ‚„ÔÊÿʇøÊÕ¸’㜟ʗ–
•ãÿÙãÿ’㜟ÊflÃı ÁflŸÊãÿÙãÿ¢ Ÿ Á‚Œ˜Ôäÿ×H 38H
ìTo earn money one has to seek help from others. The
helper, in turn, makes a demand. He wants a return for his
effort. Wealth as well as those who assist in garnering it,
depend on each other, and stay unfulfilled without each
other. (38)
©Uà¬Êl ¬ÈòÊÊŸŸÎáÊÊ¢‡ø ∑ΧàflÊ
flÎÁûÊ¢ ø ÃèÿÙ˘ŸÈÁflœÊÿ ∑§ÊÁÜøؘ–
SÕÊŸ ∑ȧ◊Ê⁄UË— ¬˝ÁìÊl ‚flʸ
•⁄Uáÿ‚¢SÕÙ˘Õ ◊ÈÁŸ’ȸ÷Í·ØH 39H
104 Vidura N∂ti

ìA Gæhastha begets sons. He must keep them free of

debt and make sure that they are settled in gainful
employment. For his daughters he finds suitable matches
and gives them away. Thereafter he can settle down to
live in a forest like a Muni. (39)
Á„Uâ ÿؘ ‚fl¸÷ÍÃÊŸÊ◊Êà◊Ÿ‡ø ‚ÈπÊfl„Ô◊˜–
Ãؘ ∑ȧÿʸŒË‡fl⁄U sÃã◊Í‹¢ ‚flʸոÁ‚hÿH 40H
ìThe secret of all success and attainments is: ëAct in
a manner conducive to the benefit of the entire mankind as
well as yourself. All your activities should be in the service
of God and to fulfil His design. This is the secret of all
success.í (40)
flÎÁh— ¬˝÷ÊflSÃ¡‡ø ‚ûfl◊ÈàÕÊŸ◊fl ø–
√ÿfl‚Êÿ‡ø ÿSÿ SÿÊؘ ÃSÿÊflÎÁûÊ÷ÿ¢ ∑ȧ×H 41H
ìA person need not fear the loss of his living if he has
the following qualities: motivation and strength to move
ahead, prestige, brilliance [of intellect and personality],
valour, determination and capacity to put in effort. (41)
¬‡ÿ ŒÙ·ÊŸ˜ ¬Êá«flÒÁfl¸ª˝„Ô àfl¢
ÿòÊ √ÿÕÿÈ⁄UÁ¬ ŒflÊ— ‚‡Ê∑˝§Ê—–
¬ÈòÊÒflÒ¸⁄U¢ ÁŸàÿ◊ÈÁmÇŸflÊ‚Ù
ÿ‡Ê—¬˝áÊʇÊÙ Ám·ÃÊ¢ ø „Ô·¸—H 42H
ìLook at the damage that would be caused by fighting
against the P僌avas. A war against them would cause a
suffering to Indra and the other Devatås. This war would
result in enmity against your sons, an unending disturbed
life for you, loss of your prestige and joy to your enemies.(42)
÷Ëc◊Sÿ ∑§Ù¬SÃfl øÒflãº˝∑§À¬
º˝ÙáÊSÿ ⁄UÊôʇø ÿÈÁœÁc∆ÔU⁄USÿ–
©Uà‚ÊŒÿÀ‹UÙ∑§Á◊◊¢ ¬˝flÎh—
‡flÃÙ ª˝„ÔÁSÃÿ¸Áªflʬߘ πH 43H
 Chapter 5 105

ìMaharaj, you are chivalrous like Indra. A comet

making a trajectory through the sky creates a disturbance
throughout the world. Consequently the peace of the
universe is lost. Likewise, your boiling anger and that of
Bh∂¶ma, Droƒåcårya and of the king Yudhi¶¢hira can
destroy the universe. (43)
Ãfl ¬ÈòʇÊâ øÒfl ∑§áʸ— ¬¢ø ø ¬Êá«flÊ—–
¬ÎÁÕflË◊ŸÈ‡ÊÊ‚ÿÈ⁄UÁπ‹Ê¢ ‚ʪ⁄UÊê’⁄UÊ◊˜˜H 44H
ìThe hundred sons of yours and Karƒa and the five
P僌avas, can jointly rule the entire land to the oceanís
shore. (44)
œÊø⁄UÊc≈ÔU˛Ê flŸ¢ ⁄UÊ¡Ÿ˜ √ÿÊÉÊ˝Ê— ¬Êá«È‚ÈÃÊ ◊ÃÊ—–
◊Ê flŸ¢ Á¿UÁ㜠‚√ÿÊÉÊ˝¢ ◊Ê √ÿÊÉÊ˝ÊŸ˜ ŸËŸ‡ÊŸ˜ flŸÊؘH 45H
ìRåjan! Your sons are like a forest and the P僌avas
are like the lions living therein. Do not destroy the forest
along with the lions. Nor you should turn those lions away.
(45)
Ÿ SÿÊmŸ◊ÎÃ √ÿÊÉÊ˝ÊŸ˜ √ÿÊÉÊ˝Ê Ÿ SÿÈ´¸§Ã flŸ◊˜˜–
flŸ¢ Á„U ⁄UˇÿÃ √ÿÊÉÊ˝Ò√ÿʸÉÊ˝ÊŸ˜ ⁄UˇÊÁà ∑§ÊŸŸ◊˜˜H 46H
ìA forest cannot be protected without the lions. Similarly
the lions cannot survive without the forest. While the lions
safeguard the jungle, the latter provides them with safety.
(46)
Ÿ ÃÕë¿UÁãà ∑§ÀÿÊáÊÊŸ˜ ¬⁄U·Ê¢ flÁŒÃÈ¢ ªÈáÊÊŸ˜–
ÿÕÒ·Ê¢ ôÊÊÃÈÁ◊ë¿UÁãà ŸÒªÈ¸áÿ¢ ¬Ê¬ø—H 47H
ìThose occupied with evil deeds are uninterested in
knowing the virtues of others. Their interest lies in knowing
othersí shortcomings only. (47)
•Õ¸Á‚Áh¢ ¬⁄UÊÁ◊ë¿Ÿ˜ œ◊¸◊flÊÁŒÃ‡ø⁄UØ–
Ÿ Á„U œ◊ʸŒ¬ÒàÿÕ¸— Sflª¸‹Ù∑§ÊÁŒflÊ◊ÎÃ◊˜˜H 48H
ìAnyone who desires to achieve his objective in full,
106 Vidura N∂ti

should take to the path of Dharma. As the Amæta cannot

be separated from the Swargaloka, Dharma cannot be
divorced from Artha. (48)
ÿSÿÊà◊Ê Áfl⁄U× ¬Ê¬Êؘ ∑§ÀÿÊáÙ ø ÁŸflÁ‡Ê×–
ÃŸ ‚fl¸Á◊Œ¢ ’Èh¢ ¬˝∑ΧÁÃÁfl¸∑ΧÁÇø ÿÊH 49H
ìOnce a person diverts his attention from evil deeds to
the path of othersí welfare, he soon realizes the distinction
between what is appropriate and inappropriate in this
world. (49)
ÿÙ œ◊¸◊ÕZ ∑§Ê◊¢ ø ÿÕÊ∑§Ê‹¢ ÁŸ·flÃ–
œ◊ʸո∑§Ê◊‚¢ÿÙª¢ ‚Ù˘◊ÈòÊ„Ô ø ÁflãŒÁÃH 50H
ìAnyone who follows the path of Dharma, Artha and
Kåma according to the requirements of time, he realizes
their benefits in this world as well as in world beyond. (50)
‚¢ÁŸÿë¿UÁà ÿÙ flª◊ÈÁàÕâ ∑˝§Ùœ„Ô·¸ÿÙ—–
‚ ÁüÊÿÙ ÷Ê¡Ÿ¢ ⁄UÊ¡Ÿ˜ ÿ‡øʬà‚È Ÿ ◊ÈsÁÃH 51H
ìRåjan! A person who can overcome the rising tide of
anger or joy, and who stays calm in the face of misfortune,
deserves to be a ruler. (51)
’‹¢ ¬ÜøÁflœ¢ ÁŸàÿ¢ ¬ÈL§·ÊáÊÊ¢ ÁŸ’Ùœ ◊–
ÿûÊÈ ’Ê„ÈU’‹¢ ŸÊ◊ ∑§ÁŸc∆ÔU¢ ’‹◊ÈëÿÃH 52H
•◊Êàÿ‹Ê÷Ù ÷º˝¢ Ã ÁmÃËÿ¢ ’‹◊ÈëÿÃ–
ÃÎÃËÿ¢ œŸ‹Ê÷¢ ÃÈ ’‹◊Ê„ÈÔ◊¸ŸËÁ·áÊ—H 53H
ÿûUflSÿ ‚„Ô¡¢ ⁄UÊ¡Ÿ˜ Á¬ÃάÒÃÊ◊„¢Ô ’‹◊˜˜–
•Á÷¡ÊÃ’‹¢ ŸÊ◊ ÃëøÃÈÕZ ’‹¢ S◊ÎÃ◊˜˜H 54H
ÿŸ àflÃÊÁŸ ‚flʸÁáÊ ‚¢ªÎ„ÔËÃÊÁŸ ÷Ê⁄UÖ
ÿŒ˜˜ ’‹ÊŸÊ¢ ’‹¢ üÙc∆ÔU¢ Ãؘ ¬˝ôÊÊ’‹◊ÈëÿÃH 55H
ìRåjan! May God bless you! The wise have described
five useful sources of empowerment:
1. Physical strength. This is the least important,
2. Availability of a wise minister, 3. Riches, 4. Inherited
 Chapter 5 107

family traits. Nobility, 5. Intelligence which includes all of

the above and is, therefore, the best. (52ó55)
◊„ÔÃ ÿÙ˘¬∑§Ê⁄UÊÿ Ÿ⁄USÿ ¬˝÷flãŸ⁄U—–
ÃŸ flÒ⁄U¢ ‚◊Ê‚Öÿ ŒÍ⁄USÕÙ˘S◊ËÁà ŸÊ‡fl‚ØH 56H
ìIt is not wise to court the enmity of a person who can
grossly harm you, in the belief that he not being close by,
can cause no damage. (56)
SòÊË·È ⁄UÊ¡‚È ‚¬¸·È SflÊäÿÊÿ¬˝÷ȇÊòÊÈ·È–
÷ÙªcflÊÿÈÁ· Áfl‡flÊ‚¢ ∑§— ¬˝ÊôÊ— ∑§Ãȸ◊„Ô¸ÁÃH 57H
ìWhich wise man can fully trust a woman, a king, a
serpent, and lessons taught long ago, a powerful opponent,
an enemy, indulgence and the hope of longevity? (57)
¬˝ôÊʇÊ⁄UáÊÊÁ÷„ÔÃSÿ ¡ãÃÙ-
Á‡øÁ∑§à‚∑§Ê— ‚Áãà Ÿ øı·œÊÁŸ–
Ÿ „ÔÙ◊◊ãòÊÊ Ÿ ø ◊XÔU‹ÊÁŸ
ŸÊÕfl¸áÊÊ ŸÊåÿªŒÊ— ‚ÈÁ‚hÊ—H 58H
ìA person who has been shot with the arrow of
intelligence, cannot be revived by a Vaidya, any medicine,
by performing Havana, auspicious rituals, the recitation of
Vedic verses nor by tried and proved herbs. (58)
‚¬¸‡øÊÁÇŸ‡ø Á‚¢„Ô‡ø ∑ȧ‹¬Èòʇø ÷Ê⁄UÖ
ŸÊflôÙÿÊ ◊ŸÈcÿáÊ ‚fl¸ sÃ˘ÁÃÃ¡‚—H 59H
ìBhårat! A man must not insult a serpent, the fire, a
lion, and his own family members because all of these can
be fiercely resistant. [They will not bear an insult or ill-
treatment with impunity.] (59)
•ÁÇŸSÃ¡Ù ◊„ÔÀ‹UÙ∑§ ªÍ…UÁSÃc∆ÔUÁà ŒÊL§·È–
Ÿ øÙ¬ÿÈæ˜ Q§ ÃgÊL§ ÿÊflãŸÙgËåÿÃ ¬⁄UÒ—H 60H
ìAgni is fiercely lustrous and penetrating. Yet it lies
hidden in wood. It does not burn the wood till someone
else ignites it. (60)
108 Vidura N∂ti

‚ ∞fl π‹È ŒÊL§èÿÙ ÿŒÊ ÁŸ◊¸âÿ ŒËåÿÃ–

ÃgÊL§ ø flŸ¢ øÊãÿÁ㟌¸„ÔàÿʇÊÈ Ã¡‚ÊH 61H
ìThe moment a fire is ignited through friction between
two pieces of wood, its flames swallow the same wood,
nay the entire jungle, and any other object in its path. (61)
∞fl◊fl ∑ȧ‹ ¡ÊÃÊ— ¬Êfl∑§Ù¬◊Ã¡‚—–
ˇÊ◊ÊflãÃÙ ÁŸ⁄UÊ∑§Ê⁄UÊ— ∑§Êc∆ÔU˘ÁÇŸÁ⁄Ufl ‡Ù⁄UÃH 62H
ìSimilarly, born in your family and incandescent like
fire, the P僌avas are lying dormant and at peace because
of their forgiving nature and want of greed. They are like
the fire hidden in a piece of wood. (62)
‹ÃÊœ◊ʸ àfl¢ ‚¬ÈòÊ— ‡ÊÊ‹Ê— ¬Êá«È‚ÈÃÊ ◊ÃÊ—–
Ÿ ‹ÃÊ flœ¸Ã ¡ÊÃÈ ◊„Ôʺ˝È◊◊ŸÊÁüÊÃÊH 63H
ìAlong with your sons you are like a creeper while the
P僌avas are like a giant Såla tree. A creeper cannot
multiply without taking support of the Såla tree. (63)
flŸ¢ ⁄UÊ¡¢SÃfl ¬ÈòÊÙ˘Áê’∑§ÿ
Á‚¢„ÔÊŸ˜ flŸ ¬Êá«flÊ¢SÃÊà ÁflÁh–
Á‚¢ „ÔÒÁfl¸„ÔËŸ¢ Á„U flŸ¢ ÁflŸ‡ÿØ
Á‚¢„ÔÊ ÁflŸ‡ÿÿÈ´¸§Ã flŸŸH 64H
ìAmbikånandana! Your sons are like a forest. Treat
the P僌avas like lions living therein. Brother! Deserted
by the lions, a forest is destroyed. On the other hand, the
lions too are destroyed if the forest dies.î (64)
Thus, in the Mahåbhårata Udyogaparvaƒi-Prajågaraparvaƒi,
the dialogue between Vidura and Dhætar嶢ra, end of the
thirty-seventh chapter entitled ìVidura-N∂tiî
U
 CHAPTER SIX
ÁflŒÈ⁄U ©UflÊø
™§äflZ ¬˝ÊáÊÊ sÈà∑˝§Ê◊Áãà ÿÍŸ— SÕÁfl⁄U •ÊÿÁÖ
¬˝àÿÈàÕÊŸÊÁ÷flÊŒÊèÿÊ¢ ¬ÈŸSÃÊŸ˜ ¬˝ÁìlÃH 1H
Vidura continued: ìWhen a senior approaches a young
man, the latter begins to breathe heavy in anticipation.
Later when he stands to welcome the guest and bows to
him, he regains his breath. (1)
¬Ë∆¥ ŒûUflÊ ‚Êœfl˘èÿʪÃÊÿ
•ÊŸËÿʬ— ¬Á⁄UÁŸÌáÊÖÿ ¬ÊŒı–
‚Èπ¢ ¬Îc≈˜UÔflÊ ¬˝ÁÃfllÊà◊‚¢SÕÊ¢
ÃÃÙ ŒlÊŒãŸ◊flˇÿ œË⁄U—H 2H
ìA calm and composed person should at first offer a
seat to a virtuous man who arrives as a guest. He should
wash the guestís feet with water and ask about his well-
being. Only then he should talk about his own situation. In
due course, the guest is offered a meal as required. (2)
ÿSÿÙŒ∑¥§ ◊äÊȬ∑Z§ ø ªÊ¢ ø
Ÿ ◊ãòÊÁflؘ ¬˝ÁêΈÊÁà ª„Ô–
‹Ù÷ÊŒ˜˜ ÷ÿÊŒÕ ∑§Ê¬¸áÿÃÙ flÊ
ÃSÿÊŸÕZ ¡ËÁflÃ◊Ê„ÈÔ⁄UÊÿʸ—H 3H
ìThe wise have described the life of a Gæhastha as in
vain if a Brahmin, learned in the Vedas, out of the hostís fear
or his greedy nature, or his miserly habits, does not accept
the offering of water, Madhuparka, or cow. (3)
ÁøÁ∑§à‚∑§— ‡ÊÀÿ∑§Ãʸfl∑§ËáÊ˸
SÃŸ— ∑˝Í§⁄UÙ ◊l¬Ù ÷˝ÍáÊ„ÔÊ ø–
‚ŸÊ¡ËflË üÊÈÁÃÁfl∑˝§Êÿ∑§‡ø
÷·ʢ Á¬˝ÿÙ˘åÿÁÃÁÕŸÙ¸Œ∑§Ê„Ô¸—H 4H
110 Vidura N∂ti

ìThe following persons do not deserve their feet to be

washed. Yet, when they come as unannounced guests,
they should be welcomed: A Vaidya; a surgeon; a man
who has strayed from celibacy; a thief; a cruel person; a
drunkard; a person who carries out an abortion; a soldier
or a person who sells Vedic knowledge. (4)
•Áfl∑˝§ÿ¢ ‹fláÊ¢ ¬Äfl◊㟢
ŒÁœ ˇÊË⁄U¢ ◊äÊÈ ÃÒ‹¢ ÉÊÎâ ø–
ÁÃ‹Ê ◊Ê¢‚¢ »§‹◊Í‹ÊÁŸ ‡ÊÊ∑¥§
⁄UQ¢§ flÊ‚— ‚fl¸ªãœÊ ªÈ«UʇøH 5H
ìThe following items are not to be put on sale: Common
salt, cooked food, curd, milk, honey, edible oil, ghee,
linseeds, meat, the fruit, the roots, leafy vegetables, red
cloth, perfumes and jaggery. (5)
•⁄UÙ·áÊÙ ÿ— ‚◊‹Ùc≈ÔUʇ◊∑§ÊÜøŸ—
¬˝„ÔËáʇÊÙ∑§Ù ªÃ‚ÁãœÁflª˝„Ô—–
ÁŸãŒÊ¬˝‡Ê¢‚Ù¬⁄U× Á¬˝ÿÊÁ¬˝ÿ
àÿ¡ãŸÈŒÊ‚ËŸflŒ· Á÷ˇÊÈ∑§—H 6H
ìThe following are the traits of a Sa≈nyås∂ :
1. He does not get angry.
2. For him a piece of stone and a nugget of gold are
the same.
3. He does not grieve.
4. He is indifferent to settlements or dissensions.
5. He is devoid of censure or approval.
6. He is neither a friend nor an enemy to anyone.
7. He is indifferent [to his surroundings]. (6)
ŸËflÊ⁄U◊Í‹XÔ‰UŒ‡ÊÊ∑§flÎÁûÊ—
‚È‚¢ÿÃÊà◊ÊÁÇŸ∑§Êÿ¸·È øÙl—–
flŸ fl‚ãŸÁÃÁÕcfl¬˝◊ûÊÙ
äÊÈ⁄Uãœ⁄U— ¬Èáÿ∑ΧŒ· Ãʬ‚—H 7H
 Chapter 6 111

ìThe attributes of the highest Vånaprastha are as

follows:
1. He survives on brown rice, roots, vegetables and
the Inguda nuts.
2. He is in control of his wandering mind.
3. He performs Agnihotra regularly.
4. Even while residing in a forest he is particular in
looking after his guests. (7)
•¬∑Χàÿ ’ÈÁh◊ÃÙ ŒÍ⁄USÕÙ˘S◊ËÁà ŸÊ‡fl‚Ø–
ŒËÉÊÊÒ¸ ’ÈÁh◊ÃÙ ’Ê„ÍÔ ÿÊèÿÊ¢ Á„¢U‚Áà Á„¢UÁ‚×H 8H
ìIf you harm an intelligent person, do not believe that
there would be no retribution because you are away from
him. A wise manís arms can always reach you if you
harass him. (8)
Ÿ Áfl‡fl‚ŒÁfl‡flSÃ Áfl‡flSÃ ŸÊÁÃÁfl‡fl‚Ø–
Áfl‡flÊ‚ÊŒ˜˜ ÷ÿ◊Èà¬ãŸ¢ ◊Í‹ÊãÿÁ¬ ÁŸ∑ΧãÃÁÃH 9H
ìNever trust an untrustworthy person. Do not have a
blind faith even in a trustworthy person. Fear born out of
blind faith can totally uproot a person. (9)
•ŸË·È¸ªÈ¸åÃŒÊ⁄U‡ø ‚¢Áfl÷ÊªË Á¬˝ÿ¢flŒ—–
‡‹ˇáÊÙ ◊äÊÈ⁄UflÊ∑˜§ SòÊËáÊÊ¢ Ÿ øÊ‚Ê¢ fl‡ÊªÙ ÷flØH 10H
ìA man ought to protect women without fear or favour
and free of jealousy. He must justly apportion his property.
He should talk sweet and stay neat and clean. He must
address women politely. However, a man must never be
totally under the influence of women. (10)
¬Í¡ŸËÿÊ ◊„ÔÊ÷ʪʗ ¬Èáÿʇø ªÎ„ÔŒËåÃÿ—–
ÁSòÊÿ— ÁüÊÿÙ ªÎ„ÔSÿÙQ§ÊSÃS◊ʺ˝ˇÿÊ Áfl‡Ù·Ã—H 11H
ìWomen deserve special protection. They have been
called the wealth of the family [Gæhalak¶m∂]. They are
auspicious and deserve to be worshipped. They are the
112 Vidura N∂ti

harbingers of good fortune. Women are sacred. They

illuminate a home with their radiance. (11)
Á¬ÃÈ⁄Uã׬È⁄U¢ ŒlÊã◊ÊÃÈŒ¸lÊã◊„ÔÊŸ‚◊˜˜–
ªÙ·È øÊà◊‚◊¢ ŒlÊؘ Sflÿ◊fl ∑ΧÁ·¢ fl˝¡ØH 12H
ì[The duties of a household should be thus divided.] A
father runs the home. The mother looks after the kitchen.
A householder should entrust the care of the cows to an
equal. He does the farming himself. (12)
÷ÎàÿÒflʸÁáÊÖÿøÊ⁄U¢ ø ¬ÈòÊÒ— ‚flà ø Ám¡ÊŸ˜–
•jKÊ˘ÁÇŸ’˝¸rÊ× ˇÊòÊ◊‡◊ŸÙ ‹Ù„Ô◊ÈÁàÕÃ◊˜˜H 13H
Ã·Ê¢ ‚fl¸òʪ¢ Ã¡— SflÊ‚È ÿÙÁŸ·È ‡ÊÊêÿÁÖ
ìA manís business ought to be run by his employees.
His sons look after the Brahmins. Agni was born of water.
The K¶atriyas were born of Brahmins. Iron comes out of
rocks. However the radiation of each one of them although
illuminating everything else, gets lost in the place of its
1
origin. (13 2 )
ÁŸàÿ¢ ‚ã× ∑ȧ‹ ¡ÊÃÊ— ¬Êfl∑§Ù¬◊Ã¡‚—H 14H
ˇÊ◊ÊflãÃÙ ÁŸ⁄UÊ∑§Ê⁄UÊ— ∑§Êc∆ÔU˘ÁÇŸÁ⁄Ufl ‡Ù⁄UÃ–
ìGentle persons, born of a noble family, resplendent
like Agni, of temperament forgiving, free of shortcomings,
1
stay calm like the fire hidden in a piece of wood. (14 2 )
ÿSÿ ◊ãòÊ¢ Ÿ ¡ÊŸÁãà ’ÊsÔʇøÊèÿãÃ⁄Uʇø ÿH 15H
‚ ⁄UÊ¡Ê ‚fl¸Ã‡øˇÊÈÁ‡ø⁄U◊Ò‡flÿ¸◊‡ŸUÈÃ–
ìThe king whose counsel and decisions are unknown
to the ministers of his inner cabinet as well as to the other
officials, and who is aware of every happening around
1
him, enjoys power and glory for a long time. (15 2 )
∑§Á⁄Ucÿ㟠¬˝÷Ê·à ∑ΧÃÊãÿfl ÃÈ Œ‡Ê¸ÿØH 16H
œ◊¸∑§Ê◊ÊÕ¸∑§ÊÿʸÁáÊ ÃÕÊ ◊ãòÊÙ Ÿ Á÷lÃ–
ìThe king should be a doer. He should perform according
 Chapter 6 113

to the dictates of Dharma, Artha and Kåma. He need not

1
disclose his plans in advance to others. (16 2 )
ÁªÁ⁄U¬Îc∆ÔU◊ȬÊL§s ¬˝Ê‚ÊŒ¢ flÊ ⁄U„Ô٪×H 17H
•⁄Uáÿ ÁŸ—‡Ê‹Ê∑§ flÊ ÃòÊ ◊ãòÊÙ˘Á÷œËÿÃ–
ìSecret consultations are to be held at the top of a
mountain or in an upper chamber of the palace in seclusion
1
or in a thatched, hidden cottage in a forest. (17 2 )
ŸÊ‚ÈN ؘ ¬⁄U◊¢ ◊ãòÊ¢ ÷Ê⁄UÃÊ„Ô¸Áà flÁŒÃÈ◊˜H 18H
•¬Áá«ÃÙ flÊÁ¬ ‚ÈN ؘ ¬Áá«ÃÙ flÊåÿŸÊà◊flÊŸ˜–
ŸÊ¬⁄Uˡÿ ◊„Ôˬʋ— ∑ȧÿʸØ ‚Áøfl◊Êà◊Ÿ—H 19H
ìBhårata! The one who is not a friend, who though a
friend is not wise, or though wise, yet not in control of his
thoughts and mind, is not worthy to participate in secret
consultations. The king must not appoint a minister without
a thorough assessment of the qualities of a person.(18-19)
•◊Êàÿ sÕ¸Á‹å‚Ê ø ◊ãòÊ⁄UˇÊáÊ◊fl ø–
∑ΧÃÊÁŸ ‚fl¸∑§ÊÿʸÁáÊ ÿSÿ ¬ÊÁ⁄U·ŒÊ ÁflŒÈ—H 20H
œ◊¸ øÊÕ¸ ø ∑§Ê◊ ø ‚ ⁄UÊ¡Ê ⁄UÊ¡‚ûÊ◊—–
ªÍ…U◊ãòÊSÿ ŸÎ¬ÃSÃSÿ Á‚Áh⁄U‚¢‡Êÿ◊˜˜H 21H
ìUltimately it is the responsibility of a minister to take
care of the treasury and implement the decision of the
kingdom. That king is the most successful among kings
whose performance in Dharma, Artha and Kåma, [that
is, the policies laid down by the scriptures], is discovered
by his courtiers only after their implementation. A king
who can keep his decisions to himself is sure to succeed.
(20-21)
•¬˝‡ÊSÃÊÁŸ ∑§ÊÿʸÁáÊ ÿÙ ◊Ù„ÔÊŒŸÈÁÃc∆ÔUÁÖ
‚ Ã·Ê¢ Áfl¬Á⁄U÷˝¢‡ÊÊŒ˜˜ ÷˝¢‡ÿÃ ¡ËÁflÃÊŒÁ¬H 22H
ìA person can even lose his life as a result of the
114 Vidura N∂ti

adverse consequences of evil deeds indulged out of lust

or greed. (22)
∑§◊¸áÊÊ¢ ÃÈ ¬˝‡ÊSÃÊŸÊ◊ŸÈc∆ÔUÊŸ¢ ‚ÈπÊfl„Ô◊˜–
Ã·Ê◊flÊŸŸÈc∆ÔUÊŸ¢ ¬‡øÊûÊʬ∑§⁄U¢ ◊Ã◊˜˜H 23H
ìPerforming a good deed is a source of joy. However
if an intended good deed is not executed, it becomes
something to repent for. (23)
•ŸœËàÿ ÿÕÊ flŒÊ㟠Áfl¬˝— üÊÊh◊„Ô¸ÁÖ
∞fl◊üÊÈ÷ʫ˜˜ªÈáÿÙ Ÿ ◊ãòÊ¢ üÊÙÃÈ◊„Ô¸ÁÃH 24H
ìA Brahmin is ineligible to be invited to perform a
›råddha unless he has studied the Vedas. Similarly, a
person is not eligible to be taken into confidence by the
king unless he has knowledge of the following six policy
attributes:
1. How to forge an alliance, 2. How to wage a war,
3. How to march on an expedition to attack, 4. Where to
halt or interrupt an attack and 5. How to use duplicity to
gain an upper hand 6. Where to look for shelter. (24)
SÕÊŸflÎÁhˇÊÿôÊSÿ ·Ê«˜˜ªÈáÿÁflÁŒÃÊà◊Ÿ—–
•ŸflôÊÊÇÊË‹Sÿ SflÊœËŸÊ ¬ÎÁÕflË ŸÎ¬H 25H
ìRåjan! A king who is knowledgeable in the aforesaid
six facets of policy, who is conscious of the present
situation, who is aware of the losses or of the gains made
by him, and who is admired by his public for his polite
behaviour, is sure to succeed as a ruler of the earth. (25)
•◊ÙÉÊ∑˝§Ùœ„Ô·¸Sÿ Sflÿ¢ ∑ΧàÿÊãflflÁˇÊáÊ—–
•Êà◊¬˝àÿÿ∑§Ù‡ÊSÿ fl‚ÈŒÒfl fl‚Èãœ⁄UÊH 26H
ìThis earth blesses that king with riches, who does not
squander his pleasure or wrath, who personally supervises
important projects, and who is fully aware of his finances.
(26)
 Chapter 6 115

ŸÊ◊◊ÊòÊáÊ ÃÈcÿà ¿òÊáÊ ø ◊„ÔˬÁ×–

÷ÎàÿèÿÙ Áfl‚ΡŒÕʸãŸÒ∑§— ‚fl¸„Ô⁄UÙ ÷flØH 27H
ìA king should be contented with his designation and
appurtenances of a king such as an umbrella. He ought to
pay enough as wages to his employees. He must not
usurp the wealth of the kingdom to himself. (27)
’˝ÊrÊáÊ¢ ’˝ÊrÊáÊÙ flŒ ÷Ãʸ flŒ ÁSòÊÿ¢ ÃÕÊ–
•◊Êàÿ¢ ŸÎ¬ÁÃfl¸Œ ⁄UÊ¡Ê ⁄UÊ¡ÊŸ◊fl øH 28H
ìA Brahmin knows the Vedas. A man knows all about
his wife. A king knows the qualities of his minister. However,
a king alone knows himself [that is, his strengths and
shortcomings]. (28)
Ÿ ‡ÊòÊÈfl¸‡Ê◊ʬãŸÙ ◊ÙQ§√ÿÙ fläÿÃÊ¢ ªÃ—–
ãÿª˜˜ ÷ÍàflÊ ¬ÿȸ¬Ê‚Ëà fläÿ¢ „ÔãÿÊŒ˜˜ ’‹ ‚ÁÖ
•„ÔÃÊÁh ÷ÿ¢ ÃS◊ÊÖ¡ÊÿÃ ŸÁø⁄UÊÁŒflH 29H
ìAn enemy once conquered must not be allowed to
live. If, for want of strength, he cannot be done away with,
bide with him till he can be finished. An enemy, if not
eliminated, can present a danger at any time. (29)
ŒÒflÃ·È ¬˝ÿàŸŸ ⁄UÊ¡‚È ’˝ÊrÊáÙ·È ø–
ÁŸÿãÃ√ÿ— ‚ŒÊ ∑˝§ÙœÙ flÎh’Ê‹ÊÃÈ⁄U·È øH 30H
ìUnder all circumstances, one must restrain oneís
anger over a Devatå, a Brahmin, a king, an old person, a
child or a sick person. (30)
ÁŸ⁄UÕZ ∑§‹„¢Ô ¬˝ÊôÊÙ fl¡¸ÿã◊Í…U‚ÁflÃ◊˜˜–
∑§ËÏà ø ‹÷Ã ‹Ù∑§ Ÿ øÊŸÕ¸Ÿ ÿÈÖÿÃH 31H
ìIt is the fools who rake up an argument all the time.
The wise should eschew this habit. The society respects
a person who shuns unnecessary argument. Such a
person escapes considerable damage. (31)
116 Vidura N∂ti

¬˝‚ʌ٠ÁŸc»§‹Ù ÿSÿ ∑˝§Ùœ‡øÊÁ¬ ÁŸ⁄UÕ¸∑§—–

Ÿ â ÷Ãʸ⁄UÁ◊ë¿Áãà ·á…U¢ ¬ÁÃÁ◊fl ÁSòÊÿ—H 32H
ìA king whose pleasure is unrewarding and whose
anger is futile, is as much shunned by his subjects as an
impotent husband by his wife. (32)
Ÿ ’ÈÁhœ¸Ÿ‹Ê÷Êÿ Ÿ ¡Ê«UK◊‚◊Îhÿ–
‹Ù∑§¬ÿʸÿflÎûÊÊãâ ¬˝ÊôÊÙ ¡ÊŸÊÁà ŸÃ⁄U—H 33H
ìIntelligence does not necessarily bring riches nor
does stupidity reduce a person to penury. The wise alone
understand the ways of this world, not others. (33)
ÁfllʇÊË‹flÿÙflÎhÊŸ˜ ’ÈÁhflÎhÊ¢‡ø ÷Ê⁄UÖ
œŸÊÁ÷¡ÊÃflÎhÊ¢‡ø ÁŸàÿ¢ ◊Í…UÙ˘fl◊ãÿÃH 34H
ìBhårata! It is a fool who always dishonours learning,
character, age, intelligence, wealth and the elders of the
family. (34)
•ŸÊÿ¸flÎûÊ◊¬˝ÊôÊ◊‚Íÿ∑§◊œÊÌ◊∑§◊˜ –
•ŸÕʸ— ÁˇÊ¬˝◊ÊÿÊÁãà flÊÇŒÈc≈ÔU¢ ∑˝§ÙœŸ¢ ÃÕÊH 35H
ìMisfortune soon overtakes a man of a mean character,
the one who is stupid, who notices defects even in virtues,
who is irreligious, is foul of tongue and loses temper at the
slightest pretext. (35)
•Áfl‚¢flÊŒŸ¢ ŒÊŸ¢ ‚◊ÿSÿÊ√ÿÁÃ∑˝§◊—–
•ÊfløÿÁãà ÷ÍÃÊÁŸ ‚êÿ∑˜§¬˝ÁáÊÁ„UÃÊ ø flÊ∑˜§H 36H
ìTo make friends all around, one must not cheat,
should be charitable, should keep his word, and always
talk of the welfare of others. (36)
•Áfl‚¢flÊŒ∑§Ù ŒˇÊ— ∑ΧÃôÊÙ ◊ÁÃ◊ʟΡȗ–
•Á¬ ‚¢ˇÊËáÊ∑§Ù‡ÊÙ˘Á¬ ‹÷Ã ¬Á⁄UflÊ⁄UáÊ◊˜˜H 37H
ìA king who never cheats, who is smart, grateful,
wise, and simple-minded, gets supporters even when his
treasury is empty. (37)
 Chapter 6 117

œÎÁ× ‡Ê◊Ù Œ◊— ‡Êıø¢ ∑§ÊL§áÿ¢ flʪÁŸc∆ÈU⁄UÊ–

Á◊òÊÊáÊÊ¢ øÊŸÁ÷º˝Ù„Ô— ‚åÃÒÃÊ— ‚Á◊œ— ÁüÊÿ—H 38H
ìThe following seven virtues add to wealth: 1. Patience/
Perseverance, 2, Control of the mind, 3. Control of the five
senses, 4. Purity [in living and in thought], 5. Kindness,
6. Polite speech, 7. Being faithful to friends. (38)
•‚¢Áfl÷ÊªË ŒÈc≈ÔUÊà◊Ê ∑ΧÃÉŸUÙ ÁŸ⁄U¬òʬ—–
ÃÊŒÎæ˜ Ÿ⁄UÊÁœ¬Ù ‹Ù∑§ fl¡¸ŸËÿÙ Ÿ⁄UÊÁœ¬H 39H
ìRåjan! A king who does not fairly disburse wealth
among his dependents, who is cruel, ungrateful and
shameless, deserves to be deserted. (39)
Ÿ ø ⁄UÊòÊı ‚Èπ¢ ‡ÙÃ ‚‚¬¸ ßfl fl‡◊ÁŸ–
ÿ— ∑§Ù¬ÿÁà ÁŸŒÙ¸·¢ ‚ŒÙ·Ù˘èÿãÃ⁄U¢ ¡Ÿ◊˜˜H 40H
ìA man who though guilty, hurts his guiltless associates,
cannot sleep well, just like a person residing in a home
inhabited by a serpent. (40)
ÿ·È ŒÈc≈·È ŒÙ·— SÿÊŒ˜˜ ÿÙªˇÊ◊Sÿ ÷Ê⁄UÖ
‚ŒÊ ¬˝‚ÊŒŸ¢ Ã·Ê¢ ŒflÃÊŸÊÁ◊flÊø⁄UØH 41H
ìBhårata! Those [kindly and truthful souls] who are
blameless and whose criticism interferes with the eternal
happiness and the security of the property of others,
should always be treated like the Devatås. (41)
ÿ˘Õʸ— SòÊË·È ‚◊ÊÿÈQ§Ê— ¬˝◊ûʬÁÃÃ·È ø–
ÿ øÊŸÊÿ¸ ‚◊Ê‚Q§Ê— ‚fl¸ Ã ‚¢‡Êÿ¢ ªÃÊ—H 42H
ìThe ultimate fate of wealth and other objects is doubtful
when these are handed over for upkeep to a woman, a
slothful person, a lowly being, and a wicked person. (42)
ÿòÊ SòÊË ÿòÊ Á∑§ÃflÙ ’Ê‹Ù ÿòÊʟȇÊÊÁ‚ÃÊ–
◊Ö¡Áãà Ã˘fl‡ÊÊ ⁄UÊ¡Ÿ˜ ŸlÊ◊‡◊å‹flÊ ßflH 43H
ìRåjan! The subjects of a kingdom being governed by
118 Vidura N∂ti

a woman, a gambler, or a child, drown in a sea of sorrows

like the passengers in a boat full of stones. (43)
¬˝ÿÙ¡Ÿ·È ÿ ‚Q§Ê Ÿ Áfl‡Ù··È ÷Ê⁄UÖ
ÃÊŸ„¢Ô ¬Áá«ÃÊŸ˜ ◊ãÿ Áfl‡Ù·Ê Á„U ¬˝‚¢Á¢ªŸ—H 44H
ìI consider him to be wise who undertakes only that
much of a job for execution as he can conveniently
handle. Råjan, taking up a burden beyond oneís capacity
can lead to jealousy and friction. (44)
ÿ¢ ¬˝‡Ê¢‚Áãà Á∑§ÃflÊ ÿ¢ ¬˝‡Ê¢‚Áãà øÊ⁄UáÊÊ—–
ÿ¢ ¬˝‡Ê¢‚Áãà ’ãœÄÿÙ Ÿ ‚ ¡ËflÁà ◊ÊŸfl—H 45H
ìHe is like the living dead who is eulogized by a
gambler, by hired singers, and by prostitutes. (45)
Á„UàflÊ ÃÊŸ˜ ¬⁄U◊cflÊ‚ÊŸ˜ ¬Êá«flÊŸÁ◊Ãı¡‚—–
•ÊÁ„Uâ ÷Ê⁄UÃÒ‡flÿZ àflÿÊ ŒÈÿÙ¸œŸ ◊„ÔØH 46H
ìBhårata! Ignoring the great archers and glorious
P僌avas, you have entrusted your great empire to
Duryodhana. (46)
â º˝ˇÿÁ‚ ¬Á⁄U÷˝c≈ÔU¢ ÃS◊Êؘ àfl◊Áø⁄UÊÁŒfl–
∞‡flÿ¸◊Œ‚ê◊Í…U¢ ’Á‹¢ ‹Ù∑§òÊÿÊÁŒflH 47H
ìSoon you will see the downfall of Duryodhana who is
intoxicated with the immense prosperity and grandeur of
the empire. It will be like fall of the King Bali who lost his
dominance of the three worlds in no time [to Vi¶ƒu appearing
as Våmana.] (47)
Thus, in the Mahåbhårata Udyogaparvaƒi-Prajågaraparvaƒi,
the dialogue between Vidura and Dhætar嶢ra, end of the
thirty-eight chapter entitled ìVidura-N∂tiî
U
 CHAPTER SEVEN
œÎÃ⁄UÊc≈ÔU˛ ©UflÊø
•ŸË‡fl⁄UÙ˘ÿ¢ ¬ÈL§·Ù ÷flÊ÷fl
‚Íòʬ˝ÙÃÊ ŒÊL§◊ÿËfl ÿÙ·Ê–
œÊòÊÊ ÃÈ ÁŒc≈ÔUSÿ fl‡Ù ∑ΧÃÙ˘ÿ¢
ÃS◊ÊŒ˜˜ flŒ àfl¢ üÊfláÙ œÎÃÙ˘„Ô◊˜H 1H
Dhætar嶢ra spoke: ìVidura! Man is shackled in attaining
prosperity and its destruction. Brahmå has made him
subservient to his fate as a stringed puppet. Kindly continue
your discourse. I am listening patiently.î (1)

ÁflŒÈ⁄U ©UflÊø
•¬˝ÊåÃ∑§Ê‹¢ fløŸ¢ ’΄ÔS¬ÁÃ⁄UÁ¬ ’˝ÈflŸ˜–
‹÷Ã ’ÈŒ˜äÿflôÊÊŸ◊fl◊ÊŸ¢ ø ÷Ê⁄UÃH 2H
Vidura replied: ìBhårata! It will be an insult even to
Bæhaspati if he says something without consideration of
time and place. His intelligence too will be doubted. (2)
Á¬˝ÿÙ ÷flÁà ŒÊŸŸ Á¬˝ÿflÊŒŸ øʬ⁄U—–
◊ãòÊ◊Í‹’‹ŸÊãÿÙ ÿ— Á¬˝ÿ— Á¬˝ÿ ∞fl ‚—H 3H
ìIn this world a person is liked because he is charitable;
another because he talks politely and in sweet tones. A
third one endears himself because he can prescribe a
remedy or suggest a Mantra. However, he alone is genuinely
beloved of all who is dear, good and kind at all times. (3)
mcÿÙ Ÿ ‚ÊäÊÈ÷¸flÁà Ÿ ◊œÊflË Ÿ ¬Áá«Ã—–
Á¬˝ÿ ‡ÊÈ÷ÊÁŸ ∑§ÊÿʸÁáÊ mcÿ ¬Ê¬ÊÁŸ øÒfl „ÔH 4H
ìIf you develop enmity with another, he is no longer
considered to be a saint, learned or intelligent. [One is so
120 Vidura N∂ti

biased that] everything a beloved does is considered

auspicious and whatever an enemy does is thought to be
evil. (4)
©UQ¢§ ◊ÿÊ ¡ÊÃ◊ÊòÊ˘Á¬ ⁄UÊ¡Ÿ˜
ŒÈÿÙ¸œŸ¢ àÿ¡ ¬ÈòÊ¢ àfl◊∑§◊˜˜–
ÃSÿ àÿʪÊؘ ¬ÈòʇÊÃSÿ flÎÁh-
⁄USÿÊàÿʪÊؘ ¬ÈòʇÊÃSÿ ŸÊ‡Ê—H 5H
ìRåjan! When Duryodhana was born, I had advised
you to give him up. I had told you that giving up this one
would ensure the survival of the other hundred while
clinging to him would destroy all others. (5)
Ÿ flÎÁh’¸„ÈÔ ◊ãÃ√ÿÊ ÿÊ flÎÁh— ˇÊÿ◊Êfl„ÔØ–
ˇÊÿÙ˘Á¬ ’„ÈÔ ◊ãÃ√ÿÙ ÿ— ˇÊÿÙ flÎÁh◊Êfl„ÔØH 6H
ìAn accretion that forebades ill for the future should
not be taken seriously. On the contrary, even a depletion
is welcome if it augurs well for the future. (6)
Ÿ ‚ ˇÊÿÙ ◊„ÔÊ⁄UÊ¡ ÿ— ˇÊÿÙ flÎÁh◊Êfl„ÔØ–
ˇÊÿ— ‚ Áàfl„Ô ◊ãÃ√ÿÙ ÿ¢ ‹éäflÊ ’„ÈÔ ŸÊ‡ÊÿØH 7H
ìMaharaj! A decline which rebounds into an ascent, is
not in reality a setback. However, any current advantage
is not welcome if it converts into a set back and destruction
later on. (7)
‚◊ÎhÊ ªÈáÊ× ∑§ÁøŒ˜˜ ÷flÁãà œŸÃÙ˘¬⁄U–
œŸflÎhÊŸ˜ ªÈáÊÒ„Ô˸ŸÊŸ˜ œÎÃ⁄UÊc≈ÔU˛ Áflfl¡¸ÿH 8H
ìDhætar嶢ra! Some are rich in virtues while others are
wealthy. However, if a rich person lacks virtues, he ought
to be shunned completely.î (8)
œÎÃ⁄UÊc≈ÔU˛ ©UflÊø
‚flZ àfl◊ÊÿÃËÿÈQ¢§ ÷Ê·‚ ¬˝ÊôÊ‚ê◊Ã◊˜˜–
Ÿ øÙà‚„Ô ‚Èâ àÿQÈ¢§ ÿÃÙ œ◊¸SÃÃÙ ¡ÿ—H 9H
 Chapter 7 121

Dhætar嶢ra interrupted and said, ìThe end result of

whatever you say is beneficial. The wise endorse it. It is
also true that Dharma alone is the victor. In spite of this,
I am unable to desert my son.î (9)
ÁflŒÈ⁄U ©UflÊø
•ÃËflªÈáÊ‚ê¬ãŸÙ Ÿ ¡ÊÃÈ ÁflŸÿÊÁãfl×–
‚È‚Íˇ◊◊Á¬ ÷ÍÃÊŸÊ◊Ȭ◊Œ¸◊ȬˇÊÃH 10H
Vidura responded: ìA deeply virtuous and humble man
cannot withstand the shightest annihilation of mankind nor
turn his face away. (10)
¬⁄UʬflÊŒÁŸ⁄UÃÊ— ¬⁄UŒÈ—πÙŒÿ·È ø–
¬⁄US¬⁄UÁfl⁄UÙœ ø ÿÃãÃ ‚ÃÃÙÁàÕÃÊ—H 11H
‚ŒÙ·¢ Œ‡Ê¸Ÿ¢ ÿ·Ê¢ ‚¢flÊ‚ ‚È◊„ÔŒ˜ ÷ÿ◊˜˜–
•ÕʸŒÊŸ ◊„ÔÊŸ˜ ŒÙ·— ¬˝ŒÊŸ ø ◊„ÔŒ˜ ÷ÿ◊˜˜H 12H
ìIt is inadvisable to borrow money from those who
denounce others all the time, who enjoy causing pain to
others, who relish destroying the unity among others,
whose thinking is perverse and whose association can be
highly dangerous. There is danger in lending them either.
(11-12)
ÿ flÒ ÷ŒŸ‡ÊË‹ÊSÃÈ ‚∑§Ê◊Ê ÁŸSòʬʗ ‡Ê∆UÊ—–
ÿ ¬Ê¬Ê ßÁà ÁflÅÿÊÃÊ— ‚¢flÊ‚ ¬Á⁄UªÌ„UÃÊ—H 13H
ìAvoid the company of those who sow seeds of
dissension, who are lechers, shameless, vicious and well-
known rascals. Such persons are condemnable. (13)
ÿÈQ§Ê¢‡øÊãÿÒ◊¸„ÔʌٷÒÿ¸ Ÿ⁄UÊSÃÊŸ˜ Áflfl¡¸ÿØ–
ÁŸflø◊ÊŸ ‚ı„ÔÊŒ¸ ¬˝ËÁß˸ø ¬˝áʇÿÁÃH 14H
ÿÊ øÒfl »§‹ÁŸfl¸ÎÁûÊ— ‚ıNŒ øÒfl ÿؘ ‚Èπ◊˜˜–
ìShun those as well who have other shortcomings
besides the ones mentioned above. The mean persons
stop being affectionate once their friendship is over. The
122 Vidura N∂ti

joys and any other advantages accruing from such friendship

1
are also lost. (14 2 )
ÿÃÃ øʬflÊŒÊÿ ÿàŸ◊Ê⁄U÷Ã ˇÊÿH 15H
•À¬˘åÿ¬∑ΧÃ ◊Ù„ÔÊ㟠‡ÊÊÁãÃ◊Áœªë¿UÁÖ
ìThereafter, that mean person denounces his former
friends. He tries to harm them if they are even slightly at
1
fault. He is never at peace. (15 2 )
Ãʌ·ÊÒ— ‚¢ªÃ¢ ŸËøÒŸ¸Î‡Ê¢‚Ò⁄U∑ΧÃÊà◊Á÷—H 16H
ÁŸ‡Êêÿ ÁŸ¬ÈáÊ¢ ’ÈŒ˜ÔäÿÊ ÁflmÊŸ˜ ŒÍ⁄UÊŒ˜˜ Áflfl¡¸ÿØ–
ìConsidering the damage that is likely to be caused to
himself by an association with such mean, cruel, and
lecherous persons, the learned man must eschew any
1
contact with them. (16 2 )
ÿÙ ôÊÊÁÃ◊ŸÈªÎˆÊÁà ŒÁ⁄Uº˝¢ ŒËŸ◊ÊÃÈ⁄U◊˜H 17H
‚ ¬Èòʬ‡ÊÈÁ÷fl¸ÎÁh¢ üÙÿ‡øÊŸãàÿ◊‡ŸUÈÃ–
ìA man who obliges his kith and kin, the poor, the
humble and the sick, prospers in sons and animals. He
1
enjoys immense prosperity. (17 2 )
ôÊÊÃÿÙ flœ¸ŸËÿÊSÃÒÿ¸ ßë¿ãàÿÊà◊Ÿ— ‡ÊÈ÷◊˜˜H 18H
∑ȧ‹flÎÁh¢ ø ⁄UÊ¡ãº˝ ÃS◊Êؘ ‚ÊäÊÈ ‚◊Êø⁄U–
ìRåjendra! Those who desire their own welfare, should
help their near and dear ones to progress. Therefore, go
1
ahead and add to your clan. (18 2 )
üÙÿ‚Ê ÿÙˇÿÃ ⁄UÊ¡Ÿ˜ ∑ȧflʸáÊÙ ôÊÊÁÂÁà∑˝§ÿÊ◊˜˜H 19H
ìRåjan! The one who treats the members of his family
with respect, deserves to be prosperous. (19)
ÁflªÈáÊÊ sÁ¬ ‚¢⁄UˇÿÊ ôÊÊÃÿÙ ÷⁄U÷¸÷–
Á∑¢§ ¬ÈŸªÈ¸áÊflãÃSÃ àflà¬˝‚ÊŒÊÁ÷∑§Êæ˜UÔ ÁˇÊáÊ—H 20H
ìO superior among the Bhåratas! Even if the members
of your family are devoid of virtue, they ought to be
 Chapter 7 123

protected. Naturally, your virtuous well-wishers deserve a

higher consideration. (20)
¬˝‚ÊŒ¢ ∑ȧL§ flË⁄UÊáÊÊ¢ ¬Êá«flÊŸÊ¢ Áfl‡ÊÊê¬Ã–
ŒËÿãÃÊ¢ ª˝Ê◊∑§Ê— ∑§Áøؘ Ã·Ê¢ flÎûUÿÕ¸◊ˇfl⁄UH 21H
ìRåjan! You are competent to oblige the chivalrous
P僌avas. Hand them over a few villages for their upkeep.
(21)
∞fl¢ ‹Ù∑§ ÿ‡Ê— ¬˝Êåâ ÷ÁflcÿÁà Ÿ⁄UÊÁœ¬–
flÎhŸ Á„U àflÿÊ ∑§ÊÿZ ¬ÈòÊÊáÊÊ¢ ÃÊà ‡ÊÊ‚Ÿ◊˜˜H 22H
ìNare‹wara! You will earn a good name in the world if
you do so. Brother! You are ageing. You ought to exercise
control over your sons. (22)
◊ÿÊ øÊÁ¬ Á„Uâ flÊëÿ¢ ÁflÁh ◊Ê¢ àflÁhÃÒÁ·áÊ◊˜˜–
ôÊÊÁÃÁ÷Áfl¸ª˝„ÔSÃÊà Ÿ ∑§Ã¸√ÿ— ‡ÊÈ÷ÊÌÕŸÊ–
‚ÈπÊÁŸ ‚„Ô ÷ÙÖÿÊÁŸ ôÊÊÁÃÁ÷÷¸⁄U÷¸÷H 23H
ìBharata‹re¶¢ha! Please think of me as your well-
wisher. I speak for your benefit. Brother, if a person
desires everyoneís well-being, he must not quarrel with
his relatives. Rather, he should share his happiness with
them. (23)
‚ê÷Ù¡Ÿ¢ ‚¢∑§ÕŸ¢ ‚ê¬˝ËÁÇø ¬⁄US¬⁄U◊˜–
ôÊÊÁÃÁ÷— ‚„Ô ∑§ÊÿʸÁáÊ Ÿ Áfl⁄UÙœ— ∑§ŒÊøŸH 24H
ìMembers of a clan ought to share a meal, pleasant
conversation and affection. Such is the duty of each one
of them. They must avoid conflict. (24)
ôÊÊÃÿSÃÊ⁄UÿãÃË„Ô ôÊÊÃÿÙ ◊Ö¡ÿÁãà ø–
‚ÈflÎûÊÊSÃÊ⁄UÿãÃË„Ô ŒÈfl¸ÎûÊÊ ◊Ö¡ÿÁãà øH 25H
ìIn this world your kith and kin help you to sink or
swim. The good ones among them help you to tide over
the flood. The vicious push you down to drown. (25)
124 Vidura N∂ti

‚ÈflÎûÊÙ ÷fl ⁄UÊ¡ãº˝ ¬Êá«flÊŸ˜ ¬˝Áà ◊ÊŸŒ–

•œ·¸áÊËÿ— ‡ÊòÊÍáÊÊ¢ ÃÒfl¸ÎÃSàfl¢ ÷ÁflcÿÁ‚H 26H
ìRåjendra! Treat the P僌avas fairly. O Respectful !
protected by them you will be safe from your enemies, if
any. (26)
üÊË◊ãâ ôÊÊÁÃ◊Ê‚Êl ÿÙ ôÊÊÁÃ⁄Ufl‚ËŒÁÖ
ÁŒÇœ„ÔSâ ◊Ϊ ßfl ‚ ∞ŸSÃSÿ ÁflãŒÁÃH 27H
ìA deer suffers when it nears a hunter carrying
poisonous arrows. If a relative suffers when in the vicinity
of a rich man, it is the latter who suffers the consequences
of the sin [of not helping him in time of need.] (27)
¬‡øÊŒÁ¬ Ÿ⁄UüÙc∆ÔU Ãfl Ãʬ٠÷ÁflcÿÁÖ
ÃÊŸ˜ flÊ „ÔÃÊŸ˜ ‚ÈÃÊŸ˜ flÊÁ¬ üÊÈàflÊ ÃŒŸÈÁøãÃÿH 28H
ìNara‹re¶¢ha! Later on you will repent over the death
of the P僌avas or of your sons. Just think over the
situation. [There is still time.] (28)
ÿŸ π≈U˜flÊ¢ ‚◊ÊM§…U— ¬Á⁄UÃåÿà ∑§◊¸áÊÊ–
•ÊŒÊflfl Ÿ Ãؘ ∑ȧÿʸŒœ˝Èfl ¡ËÁflÃ ‚ÁÃH 29H
ìLife is not certain. Do not commit an act if you have
to repent at its consequences later on.î (29)
Ÿ ∑§Á‡øãŸÊ¬ŸÿÃ ¬È◊ÊŸãÿòÊ ÷ʪ¸flÊؘ–
‡Ù·‚ê¬˝ÁìÁûÊSÃÈ ’ÈÁh◊àSflfl ÁÃc∆ÔUÁÃH 30H
ìBarring ›ukråcårya, there is none who has not violated
ethics at one time or the other. Let bygones be bygone. It
is for a wise person like you to carefully decide the future
course of action. (30)
ŒÈÿÙ¸œŸŸ ÿlÃؘ ¬Ê¬¢ Ã·È ¬È⁄UÊ ∑ΧÃ◊˜˜–
àflÿÊ Ãؘ ∑ȧ‹flÎhŸ ¬˝àÿÊŸÿ¢ Ÿ⁄U‡fl⁄UH 31H
ìNare‹wara! If Duryodhana has earlier caused harm
 Chapter 7 125

to P僌avas, as the eldest in the family it is your duty to

compensate them. (31)
ÃÊ¢Sàfl¢ ¬Œ ¬˝ÁÃc∆ÔUÊåÿ ‹Ù∑§ ÁflªÃ∑§À◊·—–
÷ÁflcÿÁ‚ Ÿ⁄UüÙc∆ÔU ¬Í¡ŸËÿÙ ◊ŸËÁ·áÊÊ◊˜˜H 32H
ìNara‹re¶¢ha! If you hand over the kingdom to the
P僌avas, it will wipe out the blot on your name. The wise
will regard you with respect. (32)
‚È√ÿÊNÃÊÁŸ œË⁄UÊáÊÊ¢ »§‹Ã— ¬Á⁄UÁøãàÿ ÿ—–
•äÿflSÿÁà ∑§Êÿ¸·È Áø⁄U¢ ÿ‡ÊÁ‚ ÁÃc∆ÔUÁÃH 33H
ìThe man who paying attention to a wise manís words,
acts upon them, is remembered for a long time. (33)
•‚êÿªÈ¬ÿÈQ¢§ Á„U ôÊÊŸ¢ ‚È∑ȧ‡Ê‹Ò⁄UÁ¬–
©U¬‹èÿ¢ øÊÁflÁŒÃ¢ ÁflÁŒÃ¢ øÊŸŸÈÁc∆ÔUÃ◊˜˜H 34H
ìThe advice tendered by the learned goes waste if it
does not enlighten the listener of his duty or if not acted
upon. (34)
¬Ê¬ÙŒÿ»§‹¢ ÁflmÊŸ˜ ÿÙ ŸÊ⁄U÷Áà flœ¸Ã–
ÿSÃÈ ¬Ífl¸∑Χ⠬ʬ◊Áfl◊·ÿÊŸÈfløÃ–
•ªÊœ¬VÔU ŒÈ◊¸œÊ Áfl·◊ ÁflÁŸ¬ÊàÿÃH 35H
ìA learned man prospers if he does not initiate an evil
task. On the contrary, the one with a perverse vision who
continues following the evil course of actions undertaken
earlier, is pushed into a limitless mire in the hell. (35)
◊ãòÊ÷ŒSÿ ·≈U˜ ¬˝ÊôÊÙ mÊ⁄UÊáÊË◊ÊÁŸ ‹ˇÊÿØ–
•Õ¸‚¢ÃÁÃ∑§Ê◊‡ø ⁄UˇÊŒÃÊÁŸ ÁŸàÿ‡Ê—H 36H
◊Œ¢ SflåŸ◊ÁflôÊÊŸ◊Ê∑§Ê⁄U¢ øÊà◊‚ê÷fl◊˜˜–
ŒÈc≈ÔUÊ◊Êàÿ·È ÁflüÊê÷¢ ŒÍÃÊëøÊ∑ȧ‡Ê‹ÊŒÁ¬H 37H
ìA wise man need understand the following six leakages
of confidential discussions of wealth and plug the same.
This will help protect his riches:
126 Vidura N∂ti

1. Drinking habit, 2. Sleep, 3. Ignorance of the essentials,

4. Maladies of the eyes and of the mouth, 5. Blind faith in
dishonest ministers, 6. Trust in a foolish messenger.
(36-37)
mÊ⁄UÊáÿÃÊÁŸ ÿÙ ôÊÊàflÊ ‚¢flÎáÊÙÁà ‚ŒÊ ŸÎ¬–
ÁòÊflªÊ¸ø⁄UáÙ ÿÈQ§— ‚ ‡ÊòÊÍŸÁœÁÃc∆ÔUÁÃH 38H
ìRåjan! The one who always keeps these leaking
exits shut and is occupied in the pursuit of Dharma, Artha
and Kåma, gains control of his enemies. (38)
Ÿ flÒ üÊÈÃ◊ÁflôÊÊÿ flÎhÊŸŸÈ¬‚√ÿ flÊ–
œ◊ʸÕÊÒ¸ flÁŒÃÈ¢ ‡ÊÄÿı ’΄ÔS¬ÁÂ◊Ò⁄UÁ¬H 39H
ìEven like Bæhaspati, a man cannot, without the
knowledge of the scriptures or without looking after his
elders, understand the significance of Dharma and Artha.
(39)
Ÿc≈ÔU¢ ‚◊Ⱥ˝ ¬ÁÃâ Ÿc≈ÔU¢ flÊÄÿ◊oÎáflÁÖ
•ŸÊà◊ÁŸ üÊÈâ Ÿc≈ÔU¢ Ÿc≈ÔU¢ „ÈÔÃ◊ŸÁÇŸ∑§◊˜˜H 40H
ìAn object falling into the ocean drowns and is destroyed.
An advice is lost upon a person who does not pay heed.
The learning of a person is lost who has no control over
his senses, and Havana made in ashes is useless similarly.
(40)
◊àÿÊ ¬⁄Uˡÿ ◊œÊflË ’ÈŒ˜ÔäÿÊ ‚ê¬Êl øÊ‚∑Χؘ–
üÊÈàflÊ ŒÎc≈˜UÔflÊÕ ÁflôÊÊÿ ¬˝ÊôÊÒ◊Ò¸òÊË¥ ‚◊Êø⁄UØH 41H
ìEven the learned ought to be judged wisely, with
discretion and by yardsticks born of experience, before
making them friends. Suitable and discreet investigation
need to be carried out. Others too can be consulted for
advice in the matter. (41)
•∑§ËÏà ÁflŸÿÙ „ÔÁãà „ÔãàÿŸÕZ ¬⁄UÊ∑˝§◊—–
„ÔÁãà ÁŸàÿ¢ ˇÊ◊Ê ∑˝§Ùœ◊ÊøÊ⁄UÙ „Ôãàÿ‹ˇÊáÊ◊˜H 42H
 Chapter 7 127

ìHumility makes up for lack of renown, Valour defeats

misfortune, Forgiveness wipes out anger, Good conduct
overcomes many a shortcoming. (42)
¬Á⁄Uë¿ŒŸ ˇÊòÊáÊ fl‡◊ŸÊ ¬Á⁄Uøÿ¸ÿÊ–
¬⁄UˡÊà ∑ȧ‹¢ ⁄UÊ¡Ÿ˜ ÷Ù¡ŸÊë¿UÊŒŸŸ øH 43H
ìRåjan! A family should be judged by the following
yardsticks: Availability of varied objects of luxury; the
mother-side relatives the house itself; the manners of
receiving the guests; quality of food served and the type
of clothing used. (43)
©U¬ÁSÕÃSÿ ∑§Ê◊Sÿ ¬˝ÁÃflʌ٠Ÿ ÁfllÃ–
•Á¬ ÁŸ◊ȸQ§Œ„ÔSÿ ∑§Ê◊⁄UQ§Sÿ Á∑¢§ ¬ÈŸ—H 44H
ìEven a man devoid of arrogance about his body does
not spurn a justified offering, though he had never asked
for it. How then can a lecher give it up? (44)
¬˝ÊôÊÙ¬‚ÁflŸ¢ flÒl¢ œÊÌ◊∑¥§ Á¬˝ÿŒ‡Ê¸Ÿ◊˜˜–
Á◊òÊflãâ ‚ÈflÊÄÿ¢ ø ‚ÈNŒ¢ ¬Á⁄U¬Ê‹ÿØH 45H
ìProtect a friend who is a Vaidya, who serves the
learned, who is religious, handsome, and who has several
friends, and is polite of speech. (45)
ŒÈc∑ȧ‹ËŸ— ∑ȧ‹ËŸÙ flÊ ◊ÿʸŒÊ¢ ÿÙ Ÿ ‹¢ÉÊÿØ–
œ◊ʸ¬ˇÊË ◊ÎŒÈO˸◊ÊŸ˜ ‚ ∑ȧ‹ËŸ‡ÊÃÊŒ˜˜ fl⁄U—H 46H
ìWhether born low or high, a man who does not violate
the principles of Dharma, stays within the limits of morality,
is mild tempered and restrained, is superior to hundreds of
the high-born. (46)
ÿÿÙÁ‡øûÊŸ flÊ ÁøûÊ¢ ÁŸ÷Îâ ÁŸ÷ÎÃŸ flÊ–
‚◊Áà ¬˝ôÊÿÊ ¬˝ôÊÊ ÃÿÙ◊Ò¸òÊË Ÿ ¡Ëÿ¸ÁÃH 47H
ìIt makes for a durable friendship if two persons think
alike [under different situations], share and keep secrets
128 Vidura N∂ti

and are of the same views [in matters where an application

of intelligence is called for]. (47)
ŒÈ’ȸÁh◊∑Χì˝ôÊ¢ ¿ãŸ¢ ∑ͧ¬¢ ÃÎáÊÒÁ⁄Ufl–
Áflfl¡¸ÿËà ◊œÊflË ÃÁS◊Ÿ˜ ◊ÒòÊË ¬˝áʇÿÁÃH 48H
ìLike avoiding a well, covered with grass and straws,
a wise man must give up his association with a vicious
person who is devoid of clear thinking. Such a friendship
wanes in any case. (48)
•flÁ‹åÃ·È ◊Íπ¸·È ⁄Uıº˝‚Ê„ÔÁ‚∑§·È ø–
ÃÕÒflʬÃœ◊¸·È Ÿ ◊ÒòÊË◊Êø⁄UŒ˜ ’Èœ—H 49H
ìA wise person must not befriend an arrogant person,
a fool, an angry man, a thoughtlessly courageous or an
irreligious person. (49)
∑ΧÃôÊ¢ œÊÌ◊∑¥§ ‚àÿ◊ˇÊȺ˝¢ ŒÎ…U÷ÁQ§∑§◊˜˜–
Á¡ÃÁãº˝ÿ¢ ÁSÕâ ÁSÕàÿÊ¢ Á◊òÊ◊àÿÊÁª øcÿÃH 50H
ìA friend ought to have the following traits:
1. Gratitude, 2. Religiousity, 3. Truthfulness, 4. Generosity,
5. Firm devotion, 6. Conquest of senses, 7. Appreciation of
his limitations, 8. Firm friendship. (50)
ßÁãº˝ÿÊáÊÊ◊ŸÈà‚ªÙ¸ ◊ÎàÿÈŸÊÁ¬ ÁflÁ‡ÊcÿÃ–
•àÿÕZ ¬ÈŸL§à‚ª¸— ‚ÊŒÿŒ˜ ŒÒflÃÊãÿÁ¬H 51H
ìA complete subordination of the senses is as difficult
as an effort to avoid death. However, allowing them complete
freedom can destroy even the divinity of Devatås. (51)
◊ÊŒ¸fl¢ ‚fl¸÷ÍÃÊŸÊ◊Ÿ‚ÍÿÊ ˇÊ◊Ê œÎÁ×–
•ÊÿÈcÿÊÁáÊ ’Ȝʗ ¬˝Ê„ÈÔÌ◊òÊÊáÊÊ¢ øÊÁfl◊ÊŸŸÊH 52H
ìAccording to the wise, the following virtues add to
longevity:
1. Kindness to all creatures, 2. Not finding fault
with the virtues of others, 3. Forgiveness, 4. Composure,
5. Never insulting a friend. (52)
 Chapter 7 129

•¬ŸËâ ‚ÈŸËÃŸ ÿÙ˘ÕZ ¬˝àÿÊÁŸŸË·Ã–

◊ÁÃ◊ÊSÕÊÿ ‚Ȍ΅UÊ¢ ÃŒ∑§Ê¬ÈL§·fl˝Ã◊˜˜H 53H
ìAnyone who desires to regain the wealth unjustly
destroyed, by taking recourse to unshakable wisdom, with
noble intentions, acts like a brave man. (53)
•ÊÿàÿÊ¢ ¬˝ÁÃ∑§Ê⁄UôÊSÃŒÊàfl ŒÎ…UÁŸ‡øÿ—–
•ÃËÃ ∑§Êÿ¸‡Ù·ôÊÙ Ÿ⁄UÙ˘ÕÒ¸Ÿ¸ ¬˝„ÔËÿÃH 54H
ìA man who knows how to prevent an impending
calamity, who is firmly determined to do his duty in the
present, and who is aware of the unfinished tasks in the
past, is never reduced to penury. (54)
∑§◊¸áÊÊ ◊Ÿ‚Ê flÊøÊ ÿŒ÷ˡáÊ¢ ÁŸ·flÃ–
ÃŒflʬ„Ô⁄UàÿŸ¢ ÃS◊Êؘ ∑§ÀÿÊáÊ◊Êø⁄UØH 55H
ìA noble deed done wholeheartedly and steadily, in
speech, thought and action, is fascinating and attractive.
Therefore, always act for the welfare of others and perform
good deeds. (55)
◊XÔU‹Ê‹ê÷Ÿ¢ ÿÙª— üÊÈÃ◊ÈàÕÊŸ◊Ê¡¸fl◊˜˜–
÷ÍÁÃ◊ÃÊÁŸ ∑ȧfl¸Áãà ‚ÃÊ¢ øÊ÷ˡáÊŒ‡Ê¸Ÿ◊˜H 56H
ìThe following activities are beneficial: Contact with
auspicious objects; control of the wayward mind; a study
of the scriptures; hard work; simplicity and frequent contact
with truthful and noble persons. (56)
•ÁŸfl¸Œ— ÁüÊÿÙ ◊Í‹¢ ‹Ê÷Sÿ ø ‡ÊÈ÷Sÿ ø–
◊„ÔÊŸ˜ ÷flàÿÁŸÁfl¸ááÊ— ‚Èπ¢ øÊŸãàÿ◊‡ŸUÈÃH 57H
ìTo work consistently, without interruption, is a source
of money, profit and welfare. That is why a hardworking
man rises to great heights and lives happily. (57)
ŸÊ× üÊË◊ûÊ⁄U¢ Á∑§ÁÜøŒãÿؘ ¬âÿÃ◊¢ ◊Ã◊˜˜–
¬˝÷ÁflcáÊÙÿ¸ÕÊ ÃÊà ˇÊ◊Ê ‚fl¸òÊ ‚fl¸ŒÊH 58H
130 Vidura N∂ti

ìBrother! For a well-endowed man, there is no other

measure to bless him with more wealth and beneficial in all
respects, than forgiveness at all times and place. (58)
ˇÊ◊Œ‡ÊQ§— ‚fl¸Sÿ ‡ÊÁQ§◊ÊŸ˜ œ◊¸∑§Ê⁄UáÊÊؘ–
•ÕʸŸÕÊÒ¸ ‚◊ı ÿSÿ ÃSÿ ÁŸàÿ¢ ˇÊ◊Ê Á„UÃÊH 59H
ìA powerless man has perforce to forgive others.
However, the powerful ought to forgive others for the sake
of Dharma. For anyone who does not distinguish between
good and a wrong doing, the virtue of forgiveness is
always handy and beneficial. (59)
ÿؘ ‚Èπ¢ ‚fl◊ÊŸÙ˘Á¬ œ◊ʸÕʸèÿÊ¢ Ÿ „ÔËÿÃ–
∑§Ê◊¢ ÌȬ‚flà Ÿ ◊Í…Ufl˝Ã◊Êø⁄UØH 60H
ìIndulge in a pleasure that does not make you stray
from the path of Dharma and Artha, but in a reasonable
measure. However, avoid the excessive indulgence and
attachment to sensory pleasures. (60)
ŒÈ—πÊÃ¸·È ¬˝◊ûÊ·È ŸÊÁSÃ∑§cfl‹‚·È ø–
Ÿ üÊËfl¸‚àÿŒÊãÃ·È ÿ øÙà‚Ê„ÔÁflflÌ¡ÃÊ—H 61H
ìLak¶m∂ does not oblige those who are always grieving,
are slothful, atheists, lazy, have succumbed to the sensory
pleasures, and lack enthusiasm. (61)
•Ê¡¸flŸ Ÿ⁄U¢ ÿÈQ§◊Ê¡¸flÊؘ ‚√ÿ¬òʬ◊˜˜–
•‡ÊQ¢§ ◊ãÿ◊ÊŸÊSÃÈ œ·¸ÿÁãà ∑ȧ’Èhÿ—H 62H
ìMen of perverted wisdom spurn a man who is simple
and hesitant because of being such. They dishonour him
to be a weakling. (62)
•àÿÊÿ¸◊ÁÃŒÊÃÊ⁄U◊ÁÇÊÍ⁄U◊ÁÃfl˝Ã◊˜ –
¬˝ôÊÊÁ÷◊ÊÁŸŸ¢ øÒfl üÊË÷¸ÿÊãŸÙ¬‚¬¸ÁÃH 63H
ìEven Lak¶m∂ is afraid to go near a man who is by
extremely superior, unusually brave, a strict follower of
 Chapter 7 131

rules and arrogant about his wealth of wisdom. [Moderation

is the key for success.] (63)
Ÿ øÊÁêÈáÊflàSfl·Ê ŸÊàÿãâ ÁŸªÈ¸áÙ·È ø–
ŸÒ·Ê ªÈáÊÊŸ˜ ∑§Ê◊ÿÃ ŸÒªÈ¸áÿÊãŸÊŸÈ⁄UÖÿÃ–
©Uã◊ûÊÊ ªıÁ⁄UflÊãœÊ üÊË— ÄflÁøŒflÊflÁÃc∆ÔUÃH 64H
ìRåjyalak¶m∂ obliges neither the highly virtuous nor
those without any noble qualities whatsoever. She is not
enamoured of too many fine traits nor does she have an
attachment for total idiots. Like a cow under heat, the blind
Lak¶m∂ stays at a few places only. (64)
•ÁÇŸ„ÔÙòÊ»§‹Ê flŒÊ— ‡ÊË‹flÎûÊ»§‹¢ üÊÈÃ◊˜˜–
⁄UÁìÈòÊ»§‹Ê ŸÊ⁄UË ŒûÊ÷ÈQ§»§‹¢ œŸ◊˜˜H 65H
ìA study of the Vedas leads you to perform Agnihotra.
A study of the scriptures makes a person humble and of
good conduct. A woman gives sexual pleasure and a son.
Riches allow you to live well and be charitable. (65)
•œ◊Ù¸¬ÊÌ¡ÃÒ⁄UÕÒ¸ÿ¸— ∑§⁄UÙàÿıäfl¸ŒÁ„U∑§◊˜˜–
Ÿ ‚ ÃSÿ »§‹¢ ¬˝àÿ ÷Èæ˜ Q§˘Õ¸Sÿ ŒÈ⁄Uʪ◊ÊؘH 66H
ìIf with the help of ill-gotten wealth a person performs
Yaj¤a and other rituals for betterment of his after-life, he
does not succeed in his effort. The tainted riches do not
result in any benefit in the other world. (66)
∑§ÊãÃÊ⁄U flŸŒÈª¸·È ∑Î§ë¿˛UÊSflʬà‚È ‚ê÷˝◊–
©UlÃ·È ø ‡ÊSòÊ·È ŸÊÁSà ‚ûUflflÃÊ¢ ÷ÿ◊˜˜H 67H
ìA fearless man is not afraid of a dense forest, a
difficult path, a terrible misfortune, of turmoil, or seeing a
weapon raised to attack him. (67)
©UàÕÊŸ¢ ‚¢ÿ◊Ù ŒÊˇÿ◊¬˝◊ʌ٠œÎÁ× S◊ÎÁ×–
‚◊ˡÿ ø ‚◊Ê⁄Uê÷Ù ÁflÁh ◊Í‹¢ ÷flSÿ ÃÈH 68H
ìThe following are the keys to progress: Effort; restraint;
132 Vidura N∂ti

smartness; care; perseverance; an alert memory and the

quality of initiating an effort after careful consideration. (68)
ì٠’‹¢ Ãʬ‚ÊŸÊ¢ ’˝rÊ ’˝rÊÁflŒÊ¢ ’‹◊˜˜–
Á„¢U‚Ê ’‹◊‚ʜ͟ʢ ˇÊ◊Ê ªÈáÊflÃÊ¢ ’‹◊˜˜H 69H
ìTapasyå is the strong point of a Tapasv∂. The Vedas
provide the backbone of intelligence to the knowledgeable.
The vicious depend on violence to advance their objectives.
The virtuous depends for success on forgiveness. (69)
•c≈ÔUı ÃÊãÿfl˝ÃÉŸUÊÁŸ •Ê¬Ù ◊Í‹¢ »§‹¢ ¬ÿ—–
„UÔÁfl’˝Ê¸rÊáÊ∑§ÊêÿÊ ø ªÈ⁄UÙfl¸øŸ◊ı·œ◊˜˜H 70H
The following eight do not violate a fast:
1. Water, 2. The roots, 3. The fruit, 4. Milk, 5. Ghee,
6. Feeding a Brahmin/satisfying his desire, 7. Obeying the
command of a Guru, 8. Medicine. (70)
Ÿ Ãؘ ¬⁄USÿ ‚¢ŒäÿÊؘ ¬˝ÁÃ∑ͧ‹¢ ÿŒÊà◊Ÿ—–
‚¢ª˝„ÔáÊÒ· œ◊¸— SÿÊؘ ∑§Ê◊ÊŒãÿ— ¬˝fløÃH 71H
ìDo not treat anyone in a manner that looks harmful to
yourself. This is in a nutshell what Dharma is all about. If
anyone desires to act otherwise, he follows the path of
Adharma (Sin). (71)
•∑˝§ÙœŸ ¡ÿØ ∑˝§Ùœ◊‚ÊäÊÈ¢ ‚ÊäÊÈŸÊ ¡ÿØ–
¡ÿØ ∑§ŒÿZ ŒÊŸŸ ¡ÿØ ‚àÿŸ øÊŸÎÃ◊˜˜H 72H
ìConquer anger with calmness. Conquer a devious
person by treating him well. Be charitable to a miser. Let
Truth override untruth. (72)
SòÊËœÍø∑§˘‹‚ ÷Ë⁄Uı øá«U ¬ÈL§·◊ÊÁŸÁŸ–
øı⁄U ∑ΧÃÉŸU Áfl‡flÊ‚Ù Ÿ ∑§ÊÿÙ¸ Ÿ ø ŸÊÁSÃ∑§H 73H
ìDo not place your trust in the following: A woman; a
cheat; a lazy person; a coward; a habitually angry man; a
man arrogant about his manliness; a thief; an ungrateful
person and an atheist. (73)
 Chapter 7 133

•Á÷flÊŒŸ‡ÊË‹Sÿ ÁŸàÿ¢ flÎhÙ¬‚ÁflŸ—–

øàflÊÁ⁄U ‚ê¬˝flœ¸ãÃ ∑§ËÌÃ⁄UÊÿÈÿ¸‡ÊÙ ’‹◊˜˜H 74H
ìThe fame, longevity, glory and valour of a person who
is ever engaged in the service of the elders and who each
day greets his elders respectfully, are always on the
increase. (74)
•ÁÃÄ‹‡ÙŸ ÿ˘Õʸ— SÿÈœ¸◊¸SÿÊÁÃ∑˝§◊áÊ flÊ–
•⁄Uflʸ ¬˝ÁáʬÊÃŸ ◊Ê S◊ Ã·È ◊Ÿ— ∑ΧÕÊ—H 75H
ìDo not covet wealth which you acquire after a lot of
suffering, by violating the tenets of Dharma, or by submitting
to an enemy. (75)
•Áfll— ¬ÈL§·— ‡ÊÙëÿ— ‡ÊÙëÿ¢ ◊ÒÕÈŸ◊¬˝¡◊˜˜–
ÁŸ⁄UÊ„ÔÊ⁄UÊ— ¬˝¡Ê— ‡ÊÙëÿÊ— ‡ÊÙëÿ¢ ⁄UÊc≈ÔU˛◊⁄UÊ¡∑§◊˜˜H 76H
ìThe following are a matter for concern:
1. An uneducated person, 2. A coitus that does not
result in pregnancy, 3. A hungry population, 4. A nation
without a king. (76)
•äflÊ ¡⁄UÊ Œ„ÔflÃÊ¢ ¬fl¸ÃÊŸÊ¢ ¡‹¢ ¡⁄UÊ–
•‚ê÷ÙªÙ ¡⁄UÊ SòÊËáÊÊ¢ flÊćÊÀÿ¢ ◊Ÿ‚Ù ¡⁄UÊH 77H
ìThe following situations resemble old age:
1. Walking long distances for a human being, 2. Non-
stop and heavy rains in the hills, 3. A woman deprived of
sex, 4.Taunts that disturb the mind of the listener. (77)
•ŸÊêŸÊÿ◊‹Ê flŒÊ ’˝ÊrÊáÊSÿÊfl˝Ã¢ ◊‹◊˜H 78H
◊‹¢ ¬ÎÁÕ√ÿÊ ’ÊtË∑§Ê— ¬ÈL§·SÿÊŸÎâ ◊‹◊˜˜–
∑§ıÃÍ„Ô‹◊‹Ê ‚ÊäflË Áfl¬˝flÊ‚◊‹Ê— ÁSòÊÿ—H 79H
The following show the doer in a bad light:
1. The Vedas if not studied regularly, 2. A Brahmin
who violates the rules of his conduct, 3. Travelling to
distant lands, 4. A man telling lies, 5. A woman keen to flirt
134 Vidura N∂ti

with strangers, 6. A woman living away from her husband

in a distant land. (78-79)
‚ÈfláʸSÿ ◊‹¢ M§åÿ¢ M§åÿSÿÊÁ¬ ◊‹¢ òʬȖ
ôÙÿ¢ òʬÈ◊‹¢ ‚Ë‚¢ ‚Ë‚SÿÊÁ¬ ◊‹¢ ◊‹◊˜˜H 80H
ìSilver is used to add impurity to gold. Tin is used to
modify silver. Tin is mixed with lead and lead is mixed with
any available impurity. (80)
Ÿ SflåŸŸ ¡ÿÁ㟺˝Ê¢ Ÿ ∑§Ê◊Ÿ ¡ÿØ ÁSòÊÿ—–
Ÿ㜟Ÿ ¡ÿŒÁÇŸ¢ Ÿ ¬ÊŸŸ ‚È⁄UÊ¢ ¡ÿØH 81H
ìOne cannot overcome sleep by continuing to sleep. A
woman cannot be won over by too frequent sexual
indulgence. One cannot extinguish fire by adding more
fuel. The evil habit of excessive drinking is not cured by
taking more and more of liquor. (81)
ÿSÿ ŒÊŸÁ¡Ã¢ Á◊òÊ¢ ‡ÊòÊflÙ ÿÈÁœ ÁŸÌ¡ÃÊ—–
•ãŸ¬ÊŸÁ¡ÃÊ ŒÊ⁄UÊ— ‚»§‹¢ ÃSÿ ¡ËÁflÃ◊˜˜H 82H
ìHe succeeds in life who has won over a friend by
offering him money, enemies by defeating them in battle,
and women by lavishing luxuries upon them. (82)
‚„ÔÁdáÊÙ˘Á¬ ¡ËflÁãà ¡ËflÁãà ‡ÊÁßSÃÕÊ–
œÎÃ⁄UÊc≈ÔU˛ Áfl◊ÈÜøë¿UÊ¢ Ÿ ∑§ÕÁÜø㟠¡Ë√ÿÃH 83H
ìA person can live happily with a thousand. Another is
satisfied with merely a hundred. Therefore, Maharaj
Dhætar嶢ra, give up greed. Survive you will. (83)
ÿؘ ¬ÎÁÕ√ÿÊ¢ fl˝ËÁ„Uÿfl¢ Á„U⁄Uáÿ¢ ¬‡Êfl— ÁSòÊÿ—–
ŸÊ‹◊∑§Sÿ Ãؘ ‚fl¸Á◊Áà ¬‡ÿ㟠◊ÈsÁÃH 84H
ìA man stays unattached who realizes that all the
grain, animals, women, and other goods available on earth
are not enough to satisfy for one man alone. [A greedy
manís desires can never be satisfied.] (84)
 Chapter 7 135

⁄UÊ¡Ÿ˜ ÷ÍÿÙ ’˝flËÁ◊ àflÊ¢ ¬ÈòÊ·È ‚◊◊Êø⁄–

‚◊ÃÊ ÿÁŒ Ã ⁄UÊ¡Ÿ˜ Sfl·È ¬Êá«È‚ÈÃ·È flÊH 85H
ìRåjan! I repeat that if you look at your sons and the
P僌avas with the same affection, treat them as equal in
all fairness.î (85)
Thus, in the Mahåbhårata Udyogaparvaƒi-Prajågaraparvaƒi,
the dialogue between Vidura and Dhætar嶢ra, end of the
thirty-nineth chapter entitled ìVidura-N∂tiî
U
 CHAPTER EIGHT
ÁflŒÈ⁄U ©UflÊø
ÿÊ˘èÿÌø× ‚Áj⁄U‚Ö¡◊ÊŸ—
∑§⁄UÊàÿÕZ ‡ÊÁÄÃ◊„UʬÁÿàflÊ–
ÁˇÊ¬˝¢ ÿ‡ÊSâ ‚◊ȬÒÁà ‚ãÃ-
◊‹¢ ¬˝‚ãŸÊ Á„U ‚ÈπÊÿ ‚ã×H 1H
Vidura continued: ìA man soon gains name and fame
if he, respected by other noble persons, unattached,
acting within his limits, tries to attain his objective. He is
always happy [and successful] who is blessed by the
saints. (1)
◊„UÊãÃ◊åÿÕ¸◊œ◊¸ÿÈÄâ
ÿ— ‚¢àÿ¡àÿŸ¬Ê∑Î c≈U ∞fl–
‚Èπ¢ ‚ÈŒÈ—πÊãÿfl◊Èëÿ ‡ÊÃ
¡ËáÊÊZ àflø¢ ‚¬¸ ßflÊfl◊ÈëÿH 2H
ìHe sleeps in peace, free from sorrows, who like a
snake shedding its skin, gives up wealth earned by
devious means. (2)
•ŸÎÃ ø ‚◊Èà∑§·Ê¸ ⁄UÊ¡ªÊÁ◊ ø ¬Ò‡ÊÈŸ◊˜Ô–
ªÈ⁄UÊ‡øÊ‹Ë∑§ÁŸ’¸ãœ— ‚◊ÊÁŸ ’˝rÊÔ„UàÿÿÊH 3H
ìThe following three acts are like killing a Brahmin:
1. To progress by telling lies, 2. Backbiting against
others to the king, 3. To insist upon a wrongdoing even to
a Guru. (3)
•‚ÍÿÒ∑§¬Œ¢ ◊ÎàÿÈ⁄UÁÃflÊŒ— ÁüÊÿÙ flœ—–
•‡ÊÈüÊÍ·Ê àfl⁄UÊ ‡‹ÊÉÊÊ ÁfllÊÿÊ— ‡ÊòÊflSòÊÿ—H 4H
ìTo find faults with the virtuous is like courting death.
To use harsh words or to denounce them is like killing
Lak¶m∂. The following three habits are inimical to learning:
 Chapter 8 137

No desire to pay heed to the teacher or be at his service;

restlessness and self-praise. (4)
•Ê‹Sÿ¢ ◊Œ◊Ù„Ôı ø øʬ‹¢ ªÙÁc∆ÔU⁄Ufl ø–
SÃéœÃÊ øÊÁ÷◊ÊÁŸàfl¢ ÃÕÊàÿÊÁªàfl◊fl ø–
∞Ã flÒ ‚åà ŒÙ·Ê— SÿÈ— ‚ŒÊ ÁfllÊÌÕŸÊ¢ ◊ÃÊ—H 5H
ìFor a student the following seven are known handicaps
[in the path of his success]:
1. Laziness, 2. Lust, 3. Inability to concentrate,
4. Gossip, 5. Arrogance, 6. Pride, 7. Greed. (5)
‚ÈπÊÌÕŸ— ∑ȧÃÙ ÁfllÊ ŸÊÁSà ÁfllÊÌÕŸ— ‚Èπ◊˜˜–
‚ÈπÊÕ˸ flÊ àÿ¡Œ˜ ÁfllÊ¢ ÁfllÊÕ˸ flÊ àÿ¡Ø ‚Èπ◊˜˜H 6H
ìIt is difficult for a person harking for pleasures to get
educated. [There is much distraction.] Those seeking
learning eschew pleasures. One has to choose either of
the two. (6)
ŸÊÁÇŸSÃÎåÿÁà ∑§Êc∆ÔUÊŸÊ¢ ŸÊ¬ªÊŸÊ¢ ◊„ÔÙŒÁœ—–
ŸÊãÃ∑§— ‚fl¸÷ÍÃÊŸÊ¢ Ÿ ¬È¢‚Ê¢ flÊ◊‹ÙøŸÊH 7H
ìThere is never enough fuel for any fire. Even the
mighty rivers cannot flood an ocean. Yamaråja is not
satiated with any number of deaths. A lustful woman
needs more and more men to satisfy her. [There is no end
to greed.] (7)
•Ê‡ÊÊ œÎÁâ „ÔÁãà ‚◊ÎÁh◊ãÃ∑§—
∑˝§Ùœ— ÁüÊÿ¢ „ÔÁãà ÿ‡Ê— ∑§Œÿ¸ÃÊ–
•¬Ê‹Ÿ¢ „ÔÁãà ¬‡ÊÍ¢‡ø ⁄UÊ¡-
ãŸ∑§— ∑˝È§hÙ ’˝ÊrÊáÊÙ „ÔÁãà ⁄UÊc≈ÔU˛◊˜H 8H
ìHope kills contentment. Yamaråja takes a toll on
prosperity [Even the rich die.] Anger destroys riches. A
138 Vidura N∂ti

miser does not attain name and fame. The animals die for
want of care. A lone angry Brahmin can destroy a nation.
(8)
•¡Ê‡ø ∑§Ê¢Sÿ¢ ⁄U¡Ã¢ ø ÁŸàÿ¢
◊äflÊ∑§·¸— ‡Ê∑ȧÁŸ— üÊÙÁòÊÿ‡ø–
flÎhÙ ôÊÊÁÃ⁄Ufl‚㟗 ∑ȧ‹ËŸ
∞ÃÊÁŸ Ã ‚ãÃÈ ªÎ„Ô ‚ŒÒflH 9H
ìTry to always stock the following in a home:
1. Goats, 2. Utensils made of a copper and zinc alloy,
3. Silver, 4. Honey, 5. Utensils to make essences, 6. Pet
birds, 7. The Brahmins learned in the Vedas, 8. The
elders, 9. Members of the family, 10. A noble person who
has fallen on evil days. (9)
•¡ÙˇÊÊ ø㌟¢ flËáÊÊ •ÊŒ‡ÊÙ¸ ◊äÊȂ̬·Ë–
Áfl·◊ıŒÈê’⁄U¢ ‡ÊW— SfláʸŸÊ÷Ù˘Õ ⁄UÙøŸÊH 10H
ªÎ„Ô SÕʬÁÿÃ√ÿÊÁŸ œãÿÊÁŸ ◊ŸÈ⁄U’˝flËؘ–
Œfl’˝ÊrÊáʬ͡ÊÕ¸◊ÁÃÕËŸÊ¢ ø ÷Ê⁄UÃH 11H
ìBhårata! Manu has advised that to worship the Devatås,
the guests and the Brahmins, the following goods should
always be available in a household: goats, bullocks,
sandalwood, V∂ƒå, a looking glass, honey, Ghee, water,
copper utensils, a conch, ›ålagråma idols and Gorocana
powder. (10-11)
ߌ¢ ø àflÊ¢ ‚fl¸¬⁄U¢ ’˝flËÁ◊
¬Èáÿ¢ ¬Œ¢ ÃÊà ◊„ÔÊÁflÁ‡Êc≈ÔU◊˜–
Ÿ ¡ÊÃÈ ∑§Ê◊Ê㟠÷ÿÊ㟠‹Ù÷ÊŒ˜˜
œ◊Z ¡sÔÊÖ¡ËÁflÃSÿÊÁ¬ „ÔÃÙ—H 12H
ìBrother! I now advise about the most important and
blissful fact of life: Never give up your Dharma because of
 Chapter 8 139

an insatiable desire, fear, greed, and even for the sake of

your life. (12)
ÁŸàÿÙ œ◊¸— ‚ÈπŒÈ—π àflÁŸàÿ
¡ËflÙ ÁŸàÿÙ „ÔÃÈ⁄USÿ àflÁŸàÿ—–
àÿÄàflÊÁŸàÿ¢ ¬˝ÁÃÁÃc∆ÔUSfl ÁŸàÿ
‚¢ÃÈcÿ àfl¢ ÃÙ·¬⁄UÙ Á„U ‹Ê÷—H 13H
ìDharma alone is eternal. Happiness and sorrow are
transitory. And so are human beings, birds, and animals or
whatever lives. Do not settle down for the transient
in preference to the eternal. Be contented because
contentment brings peace and a wealth of joy. (13)
◊„ÔÊ’‹ÊŸ˜ ¬‡ÿ ◊„ÔÊŸÈ÷ÊflÊŸ˜
¬˝‡ÊÊSÿ ÷ÍÁ◊¢ œŸœÊãÿ¬ÍáÊʸ◊˜–
⁄UÊÖÿÊÁŸ Á„UàflÊ Áfl¬È‹Ê¢‡ø ÷٪ʟ˜
ªÃÊãŸ⁄Uãº˝ÊŸ˜ fl‡Ê◊ãÃ∑§SÿH 14H
ìThink of the mighty kings who at the end of their
glorious reins, leaving behind their kingdoms and the
ultimate in luxury they had enjoyed, surrendered to Yamaråja.
Their treasuries were full. They were powerful kings. Yet
they could not escape death. (14)
◊Îâ ¬ÈòÊ¢ ŒÈ—π¬Èc≈ÔU¢ ◊ŸÈcÿÊ
©UÁàˇÊåÿ ⁄UÊ¡Ÿ˜ SflªÎ„ÔÊÁ㟄Ը⁄UÁãÖ
â ◊ÈQ§∑§‡ÊÊ— ∑§L§áÊ¢ L§ŒÁãÃ
ÁøÃÊ◊äÿ ∑§Êc∆ÔUÁ◊fl ÁˇÊ¬ÁãÃH 15H
ìRåjan! When a son brought up with loving care and
effort dies, we take his body out of the home. We moan
grievously. And, later like a log of wood we mount his
body onto a pier into the flames. (15)
•ãÿÙ œŸ¢ ¬˝êÃSÿ ÷Èæ˜ Q§
flÿÊ¢Á‚ øÊÁÇŸ‡ø ‡Ê⁄UË⁄UœÊÃÍŸ˜–
140 Vidura N∂ti

mÊèÿÊ◊ÿ¢ ‚„Ô ªë¿àÿ◊ÈòÊ

¬ÈáÿŸ ¬Ê¬Ÿ ø flc≈ÔUÿ˜Ô ◊ÊŸ—H 16H
ìOthers enjoy the wealth of the deceased. The birds
pick at his bones or the fire devours it. Only the good
deeds or the evil ones travel with him to the other world.
(16)
©Uà‚ÎÖÿ ÁflÁŸfløãÃ ôÊÊÃÿ— ‚ÈNŒ— ‚ÈÃÊ—–
•¬Èc¬ÊŸ»§‹ÊŸ˜ flΡÊÊŸ˜ ÿÕÊ ÃÊà ¬ÃÁàòÊáÊ—H 17H
ìBrother! As the birds desert a tree that does not bear
fruit or flowers, a dead body is left to burn on the pyre by
his sons, his kinsmen and other near and dear ones. (17)
•ÇŸı ¬˝ÊSâ ÃÈ ¬ÈL§·¢ ∑§◊ʸãflÁà Sflÿ¢∑ΧÃ◊˜˜–
ÃS◊ÊûÊÈ ¬ÈL§·Ù ÿàŸÊŒ˜˜ œ◊Z ‚¢ÁøŸÈÿÊë¿ŸÒ—H 18H
ìThe dead person who is left to burn carries nothing
but his good or bad deeds to the other world. Therefore,
a human being ought to gradually pile up the fruit of rightful
activities. (18)
•S◊ÊÀ‹UÙ∑§ÊŒÍäfl¸◊◊Ècÿ øÊœÙ
◊„ÔûÊ◊ÁSÃc∆ÔUÁà sãœ∑§Ê⁄U◊˜–
ÃŒ˜˜ flÒ ◊„ÔÊ◊Ù„ÔŸÁ◊Áãº˝ÿÊáÊÊ¢
’ÈäÿSfl ◊Ê àflÊ¢ ¬˝‹÷à ⁄UÊ¡Ÿ˜H 19H
ìHigh above and below this and the other world is the
darkness of ignorance. This envelops our senses and
misleads them. Råjan! Be aware of this and let this
darkness of ignorance not envelope you. (19)
ߌ¢ flø— ‡ÊˇÿÁ‚ øŒ˜ ÿÕÊfl-
Á㟇Êêÿ ‚flZ ¬˝ÁìûÊÈ◊fl–
ÿ‡Ê— ¬⁄U¢ ¬˝ÊåSÿÁ‚ ¡Ëfl‹Ù∑§
÷ÿ¢ Ÿ øÊ◊ÈòÊ Ÿ ø„Ô Ã˘ÁSÃH 20H
 Chapter 8 141

ìIf you understand what I say, you would earn fame

and name in this world. You have then nothing to fear here
or thereafter. (20)
•Êà◊Ê ŸŒË ÷Ê⁄Uà ¬ÈáÿÃËÕʸ
‚àÿÙŒ∑§Ê œÎÁÃ∑ͧ‹Ê ŒÿÙÌ◊—–
ÃSÿÊ¢ SŸÊ× ¬ÍÿÃ ¬Èáÿ∑§◊ʸ
¬ÈáÿÙ sÔÊà◊Ê ÁŸàÿ◊‹Ù÷ ∞flH 21H
ìRåjan! Our soul is like a river. The virtuous conduct
is like the sacred places on its banks. It originated in God
who alone is the Truth. Its banks are made of contentment.
A virtuous man gets purified taking a bath in its waters full
of kindness. A soul that has eschewed greed always
stays pure. (21)
∑§Ê◊∑˝§Ùœª˝Ê„ÔflÃË¥ ¬ÜøÁãº˝ÿ¡‹Ê¢ ŸŒË◊˜˜–
ŸÊfl¢ œÎÁÃ◊ÿË¥ ∑ΧàflÊ ¡ã◊ŒÈªÊ¸ÁáÊ ‚¢Ã⁄UH 22H
ìThe river of life is teeming with the reptiles of lust and
anger. The five sensory organs are like the water running
in this river. Life and death constitute the difficult to cross
flood of its water. Cross this river riding the boat of
contentment and perseverance. (22)
¬˝ôÊÊflÎh¢ œ◊¸flÎh¢ Sfl’ãäÊÈ¢
ÁfllÊflÎh¢ flÿ‚Ê øÊÁ¬ flÎh◊˜˜–
∑§Êÿʸ∑§Êÿ¸ ¬Í¡ÁÿàflÊ ¬˝‚Êl
ÿ— ‚ê¬Îë¿U㟠‚ ◊ÈsØ ∑§ŒÊÁøؘH 23H
ìThe man who pleases his elders, superior to him in
intelligence, Dharma, education, and age, with his courteous
behaviour, stays unattached. He questions them for the
knowledge about his Dharma and Adharma. (23)
œÎàÿÊ Á‡Ê‡ŸUÙŒ⁄U¢ ⁄UˇÊØ ¬ÊÁáʬʌ¢ ø øˇÊÈ·Ê–
øˇÊÈ—üÊÙòÊ ø ◊Ÿ‚Ê ◊ŸÙ flÊø¢ ø ∑§◊¸áÊÊH 24H
142 Vidura N∂ti

ìA man ought to take care of his penis and stomach

with patience. [He should bear the hunger for sex and food
with composure.] He should use his eyes to protect his
hands and feet, his mind to look after his eyes and ears
and his good deeds to oversee his mind and speech. (24)
ÁŸàÿÙŒ∑§Ë ÁŸàÿÿôÊÙ¬flËÃË
ÁŸàÿSflÊäÿÊÿË ¬ÁÃÃÊãŸfl¡Ë¸–
‚àÿ¢ ’˝ÈflŸ˜ ªÈ⁄Ufl ∑§◊¸ ∑ȧfl¸Ÿ˜
Ÿ ’˝ÊrÊáʇëÿflÃ ’˝rÊ‹Ù∑§ÊؘH 25H
ìA Brahmin who takes care of the following, never
strays from the Brahmaloka:
1. A daily bath with offering of water to gods and the
evening prayers, 2. Wearing the Yaj¤opav∂ta all the time,
3. Reading books every day, 4. Not accepting food from
the fallen, 5. Always speaking the truth, 6. Serving the
Guru. (25)
•œËàÿ flŒÊŸ˜ ¬Á⁄U‚¢SÃËÿ¸ øÊÇŸË-
ÁŸc≈˜UÔflÊ ÿôÊÒ— ¬Ê‹ÁÿàflÊ ¬˝¡Ê‡ø–
ªÙ’˝ÊrÊáÊÊÕZ ‡ÊSòʬÍÃÊãÃ⁄UÊà◊Ê
„Ô× ‚¢ª˝Ê◊ ˇÊÁòÊÿ— Sflª¸◊ÁÃH 26H
ìA K¶atriya goes to heaven if he follows the following
practices:
1. He reads the Vedas, 2. Sitting on the Ku‹a grass
around the fire, he performs different types of Yaj¤as,
3. He looks after his subjects, 4. He dies in battle trying
to save the cows and the Brahmins. He takes arms
because that is the call of his conscience. (26)
flÒ‡ÿÙ˘œËàÿ ’˝ÊrÊáÊÊŸ˜ ˇÊÁòÊÿÊ¢‡ø
œŸÒ— ∑§Ê‹ ‚¢Áfl÷ÖÿÊÁüÊÃÊ¢‡ø–
òÊÃʬÍâ œÍ◊◊ÊÉÊ˝Êÿ ¬Èáÿ¢
¬˝àÿ Sflª¸ ÁŒ√ÿ‚ÈπÊÁŸ ÷Èæ˜ Q§H 27H
 Chapter 8 143

ìA Vai‹ya ascends to heaven if he, having read the

scriptures, helps the Brahmins, the K¶atriyas and those
dependent on him, from time to time with money. He
should also perform Yaj¤as and inhale the sacred fragrance
coming out of the three sacred fires. (27)
’˝rÊ ˇÊòÊ¢ flÒ‡ÿfláÊZ ø ‡Êͺ˝—
∑˝§◊áÊÒÃÊÛÿÊÿ× ¬Í¡ÿÊŸ—–
ÃÈc≈UcflÃcfl√ÿÕÙ ŒÇœ¬Ê¬-
SàÿÄàflÊ Œ„¢Ô Sflª¸‚ÈπÊÁŸ ÷Èæ˜ Q§H 28H
ìThe ›µudra can overcome his misfortune and, remain
free of sins, ascend to the Swargaloka if he renders
appropriate and just service to the Brahmins, the K¶atriyas
and the Vai‹yas. (28)
øÊÃÈfl¸áÿ¸SÿÒ· œ◊¸SÃflÙQ§Ù
„ÔÃÈ¢ øÊŸÈ’˝ÈflÃÙ ◊ ÁŸ’Ùœ–
ˇÊÊòÊÊŒ˜˜ œ◊ʸhËÿÃ ¬Êá«È¬ÈòÊ-
Sâ àfl¢ ⁄UÊ¡Ÿ˜ ⁄UÊ¡œ◊¸ ÁŸÿÈæ˜ ˇflH 29H
ìMaharaj! The reason for my elaborating upon the
Dharma of the four Varƒas is that because of your attitude
the P僌unandana Yudhi¶¢hira is moving away from his
K¶atriya Dharma. Therefore, you revert him to his Råja
Dharma.î (29)
œÎÃ⁄UÊc≈ÔU˛ ©UflÊø
∞fl◊ÃŒ˜˜ ÿÕÊ àfl¢ ◊Ê◊ŸÈ‡ÊÊ‚Á‚ ÁŸàÿŒÊ–
◊◊ÊÁ¬ ø ◊Á× ‚ıêÿ ÷flàÿfl¢ ÿÕÊ˘˘àÕ ◊Ê◊˜˜H 30H
Dhætar嶢ra responded and said,
ìVidura! Whatever advice you render daily, is most
appropriate. Saumya! I too think on the same lines. (30)
‚Ê ÃÈ ’ÈÁh— ∑ΧÃÊåÿfl¢ ¬Êá«flÊŸ˜ ¬˝Áà ◊ ‚ŒÊ–
ŒÈÿÙ¸œŸ¢ ‚◊Ê‚Êl ¬ÈŸÁfl¸¬Á⁄UfløÃH 31H
144 Vidura N∂ti

ìAlthough I think of the welfare of the P僌avas in a

similar fashion, my views change the moment I consult
Duryodhana. (31)
Ÿ ÁŒc≈ÔU◊èÿÁÃ∑˝§ÊãÃÈ¢ ‡ÊÄÿ¢ ÷ÍÃŸ ∑§ŸÁøؘ–
ÁŒc≈ÔU◊fl œ˝Èfl¢ ◊ãÿ ¬ıL§·¢ ÃÈ ÁŸ⁄UÕ¸∑§◊˜˜H 32H
ìNone of us dare challenge Destiny. That alone is
unchangeable. Human effort fails when faced with the
dictates of Fate.î (32)
Thus, in the Mahåbhårata Udyogaparvaƒi-Prajågaraparvaƒi,
the dialogue between Vidura and Dhætar嶢ra, end of the
Fourty chapter entitled ìVidura-N∂tiî
U
H ÁflŒÈ⁄UŸËÁà ‚ê¬ÍáʸH
II Thus ends of Vidura-N∂ti II