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விது3ர நீதி - அத்4யாய: 33 ॥ அத2 ஶ்ரீமஹாபா4ரதே உத்3யோக3பர்வணி ப்ரஜாக3ரபர்வணி விது3ரனீதிவாக்யே த்ரயஸ்த்ரிம்ஶோத்4யாய: ॥ "Vaisampayana said:– 'King Dhritarashtra endued with great wisdom (then) said to the orderly-in-waiting — I have a desire to see Vidura, please summon him here without delay. ப்ரஹிதோ த்4ருதராஷ்ட்ரேண தூ3த: க்ஷத்தாரமப்3ரவீத் । A messenger was sent and went straight to Vidura the kshattri4 and said:- "O wise one, our lord the mighty king desires to see you." ஏவமுக்தஸ்து விது3ர: ப்ராப்ய ராஜனிவேஶனம் । Thus addressed, Vidura set out and arriving to the palace, spoke to the orderly saying:– "Please inform Dhritarashtra of my arrival." த்3வா:ஸ்த2 உவாச । Thereupon the orderly went to Dhritarashtra, and said:– "O foremost of kings, Vidura is here at your command. He wishes to see you, instruct me as to what is required of him." த்4ருதராஷ்ட்ர உவாச । Thereupon Dhritarashtra said:– "Let Vidura of great wisdom and foresight enter. I am never unwilling or unprepared to see Vidura." த்3வா:ஸ்த2 உவாச । The orderly then went out and said to Vidura:– "O Kshatri, please enter the inner apartments of the wise king. The king said to me that he is never unwilling to see you." வைஶம்பாயன உவாச । Vaishampayana continued:– "Having entered Dhritarashtra's chamber, Vidura said with joined hands, to that king who was deep in thought, O wise-one5, I am Vidura, here at your command. If there is anything I can do for you, I am ready — please command me!" த்4ருதரஷ்த்ர உவாச । Dhritarashtra said:– "O Vidura, Sanjaya has departed. He left after rebuking me. Tomorrow he will deliver Yuddhisthira's message to the Kaurava court. I have not yet been able to ascertain what exactly that message is. Therefore, my body is burning, and that has produced sleeplessness. ஜாக்3ரதோ த3ஹ்யமானஸ்ய ஶ்ரேயோ யதி3ஹ பஶ்யஸி । Tell me what the remedy is, for one who is sleepless and burning. You are like my son, well versed in both Dharma and Artha (material success). யத: ப்ராப்த: ஸஞ்ஜய: பாண்ட3வேப்4யோ Ever since the arrival of Sanjaya from the Pandavas, I have no real peace of mind. All my senses are upset. My sole thought now is verily what he will deliver. தன்மே ப்3ரூஹி விது3ர த்வஂ யதா2வன் Ever since Sanjaya has returned from the Pandavas, my mind knows no peace. Filled with anxiety about what he may say, all my senses are agitated. விது3ர உவாச । Vidura said:– "Sleeplessness affects a thief, a lustful person, one that has lost all one's wealth, one that has failed to achieve success, and one that is weak and has been attacked by a strong person. I hope, O king, that none of these grave calamities has overtaken you! I hope, you do not grieve, coveting the wealth of others." த்4ருதராஷ்ட்ர உவாச । Dhritarashtra said:– "I want to hear from you words that are beneficial and deal with higher morality. In this race of royal Rishis you alone are highly regarded as the wisest." விது3ர உவாச । Entrusting sovereignty in the hands of Duryodhana, Soubala (Sakuni), Karna and likewise of Dussasana, how can you hope for happiness? ஏகஸ்மாத்வ்ருக்ஷாத்3யஜ்ஞபத்ராணி ராஜன் The Pandit One that is endowed with self-knowledge, productiveness, forbearance and steadiness in virtue, and is not motivated by material gains is called a pandit (scholar). நிஷேவதே ப்ரஶஸ்தானி நின்தி3தானி ந ஸேவதே । These also are the indications of a pandit, viz., regularly performing deeds that are praiseworthy, and rejection of all that is censurable, a firm conviction in the teaching of the Veda and generosity. க்ரோதோ4 ஹர்ஷஶ்ச த3ர்பஶ்ச ஹ்ரீஸ்தம்போ4 மான்யமானிதா । One whom neither anger nor joy, nor pride, nor false modesty, nor stupefaction, nor vanity, can draw away from the four legitimate goals of life (purusārthas)7, is considered as a pandit. யஸ்ய க்ருத்யஂ ந ஜானந்தி மன்த்ரஂ வா மன்த்ரிதஂ பரே । One whose projects and proposed recommendations remain concealed from competitors, and whose projects become known only after they have been accomplished, is considered to be a pandit. யஸ்ய க்ருத்யஂ ந விக்4னந்தி ஶீதமுஷ்ணம் ப4யஂ ரதி: । He whose action is not impeded either by heat or cold, by fear or love, by prosperity or adversity, is forsooth called a Pandit. யஸ்ய ஸம்ஸாரிணீ ப்ரஜ்ஞா த4ர்மார்தா2வனுவர்ததே । One who daily reflects upon both virtue (dharma) and success (artha), and who prefers success over mere pleasure (kāma), is considered a pandit. யதா2ஶக்தி சிகீர்ஷன்தி யதா2ஶக்தி ச குர்வதே । They that are strongly motivated, and act according to the best of their ability, and disregard nothing as insignificant, are called pandits, O King. க்ஷிப்ரஂ விஜானாதி சிரஂ ஶருணோதி One that understands quickly, listens patiently, pursues one's objectives with considerate planning and not from selfish desires and who doesn't waste breath discussing the affairs of others without being asked, is said to possess the foremost mark of wisdom. நாப்ராப்யமபி4வாஞ்ச2ன்தி நஷ்டஂ நேச்ச2ன்தி ஶோசிதும் । They that don't strive for goals that are unattainable, that don't grieve for what is lost and gone, that don't allow their minds to be clouded amid calamities, are regarded as possessing intellects endued with wisdom. நிஶ்சித்ய ய: ப்ரக்ரமதே நான்தர்வஸதி கர்மண: । They that don't strive for goals that are unattainable, that don't grieve for what is lost and gone, that don't allow their minds to be clouded amid calamities, are regarded as possessing intellects endued with wisdom. ஆர்ய கர்மணி ராஜ்யன்தே பூ4திகர்மாணி குர்வதே । They who are pandits, O King, always delight in honest deeds, and always act to advance their happiness and prosperity, and never sneer at anything that is [objectively] beneficial. ந ஹ்ருஷ்யத்யாத்மஸம்மானே நாவமானேன தப்யதே । One who exults not at honors, and grieves not at insults, and remains cool and un-agitated like a lake on the course of Ganga, is reckoned as a Pandit. தத்த்வஜ்ஞ: ஸர்வபூ4தானாஂ யோகஜ3்ஞ: ஸர்வகர்மணாம் । That one who knows the nature of all creatures (viz., that everything is impermanent), who is mindful also of the inter-connectedness of all acts, and who is proficient in the knowledge of the methodology [for people to attain their objectives], is reckoned as a pandit. ப்ரவ்ருத்த வாக்சித்ரகத2 ஊஹவான்ப்ரதிபா4னவான் । One who speaks boldly, can converse on various subjects, knows the science of debate, possesses intellectual acuity, and can interpret the meaning of texts, is reckoned as a pandit. ஶ்ருதஂ ப்ரஜ்ஞானுகஂ3 யஸ்ய ப்ரஜ்ஞா சைவ ஶ்ருதானுகா3 । One whose studies are regulated by reason, and whose reason follows the śāstra, and who never abstains from paying respect to those that are good, is called a pandit. ப்ரஜ்ஞாம் எவாக3மயதி ய: ப்ராஜ்ஞ்னெப்4ய: ஸபண்டி3த: । He that draws wisdom from them that are wise, is really learned and a pandit. And one that is wise, by attending to both virtue (Dharma) and profit (artha), succeeds in achieving happiness. அர்தஂ2 மஹான்தமாஸத்3ய வித்3யாமைஶ்வர்யமேவ ச । But one who, having attained immense wealth and prosperity or has acquired (vast) learning, does not behave arrogantly, is reckoned as a pandit. The Fool On the other hand, one who is ignorant of scripture yet vain, poor yet proud, and who resorts to unfair means for the acquisition of personal objectives, is a fool. ஸ்வமர்தஂ2 ய: பரித்யஜ்ய பரார்த2மனுதிஷ்ட2தி । One who, disregarding his own matters, concerns himself with the matters of others, and who deals deceitful with his friends, is called a fool. அகாமான் காமயதி ய: காமயானாஂ பரித்யஜேத் । One who desires those things that should not be desired, and abandons those that may legitimately be desired, and who bears malice to those that are powerful, is regarded as a foolish person. அமித்ரஂ குருதே மித்ரஂ மித்ரம் த்3வேஷ்டி ஹினஸ்தி ச । One who regards foes as friends, and who creates malice and disharmony with (real) friends, and who commits deplorable acts, is regarded as a foolish person. ஸம்ஸாரயதி க்ருத்யானி ஸர்வத்ர விசிகித்ஸதே । O king, one who divulges his projects to others, who is suspicious of everything, and spends a long time engaging in activities which require a brief time, is a fool. ஶ்ராத்3தஂ4 பித்ருப்4யோ ந த3தா3தி தை3வதானி நார்சதி । He who does ot offer oblations to the manes, nor worships his titular Deities, nor wins good-hearted friends, is said to be of foolish mind. அனாஹூத: ப்ரவிஶதி அப்ருஷ்டோ ப3ஹு பா4ஷதே । One who enters a venue uninvited, and talks much without being asked, and reposes trust on unscrupulous brutes is the lowest of humans and an idiot. பரஂ க்ஷிபதி தோ3ஷேண வர்தமான: ஸ்வயஂ ததா2 । The guilty person who tries to cast the blame on others, and a powerless person who gives vent to anger, are the greatest of fools. ஆத்மனோ ப3லமாஜ்ஞாய த4ர்மார்த2பரிவர்ஜிதம் । That person, who, without knowing his own strength and dissociated from both virtue (dharma) and profit (artha), who has unattainable goals, who doesn't adopt adequate means, is said to be destitute of intelligence. அஶிஷ்யஂ ஶாஸ்தி யோ ராஜன்யஶ்ச ஶூன்யமுபாஸதே । O king, one who instructs those undeserving of instruction, who meditates upon the void8, and places trust in misers, is said to be of little intelligence. அர்தஂ2 மஹான்தமாஸாத்3ய வித்3யாமைஶ்வர்யமேவ வா । Who again is more heartless than one who though possessed of affluence, eats alone and personally wears excellent robes without giving anything to needy dependents? ஏக: பாபானி குருதே ப2லம் பு4ங்க்தே மஹாஜன: । While a person who commits sins [in accumulting wealth], many reap the advantage resulting therefrom; [yet in the end] it is the doer alone who experiences the results of the karma, while those who enjoy the fruit escape unaffected. ஏகஂ ஹன்யான்ன வாஹன்யாதி3ஷுர்முக்தோ த4னுஷ்மதா । An arrow discharged by an archer may not may not hit (kill) another, but the intelligence of an intelligent man when discharged (applied for a destructive purpose), may destroy a whole kingdom with the king. ஏகயா த்3வே வினிஶ்சித்ய த்ரீம்ஶ்சதுர்பி4ர்வஶே குரு । Discriminating the two by one, bring under control the three by four. Conquering the five, knowing the six, and giving up the seven, be happy. ஏகஂ விஷரஸோ ஹன்தி ஶஸ்த்ரேணைகஶ்ச வத்4யதே । Poision kills byt one (who drinks it), and a weapon too but one (who is struck by it); whereas leakage of political (state) secrets destroys one's entire kingdom with the king and the subjects. ஏக: ஸ்வாது3 ந பு4ஞ்ஜீத ஏகஶ்சார்தா2ன்ன சின்தயேத் । Alone one should not taste the delicious (but should share it with others); alone one should not think about affairs (serious), (but should consult with others wise), alone one should not proceed on a journey (but should have companions too), nor alone one should keep awake in the midst of others sleeping. ஏகமேவாத்3விதீயஂ தத்3யத்3ராஜன்னாவபு3த்4யஸே । O King! You do not understand that there is only one ladder without a second to heaven, i.e., Truth, like the boat for the ocean (to cross over). ஏக: க்ஷமாவதாம் தோ3ஷோ த்3விதீயோ நோபலப்4யதே । There is only one defect in a man of patience. There is not a second and that is that people consider a man of patience as weak. ஸோஸ்ய தோ3ஷோ ந மன்தவ்ய: க்ஷமா ஹி பரமம் ப3லம் । That (patience) should not be taken to be a defect for him. For patience is a great power. Patience is verily a virtue to the weak and an ornament to the strong. க்ஷமா வஶீக்ருதிர்லோகே க்ஷமயா கிஂ ந ஸாத்4யதே । Patience wins over all in the world. What is there that cannot be attained by patience? What can the wicket do to one who wields in his hand the sword of patience? அத்ருணே பதிதோ வஹ்னி: ஸ்வயமேவோபஶாம்யதி । Fire fallen on a grassless plot is extinguished of itself. A man without patience brings unto himself many troubles. ஏகோ த4ர்ம: பரஂ ஶ்ரேய: க்ஷமைகா ஶான்திருத்தமா । Righteousness is the one highest good. Patience is the one greatest peace. Knowledge is the one supreme contentment. Harmlessness is the one conducive to happiness. த்3வாவிமௌ க்3ரஸதே பூ4மி: ஸர்போ பி3லஶயானிவ । Like unto a serpent that devours creatures living in burrows, the earth devours these two, viz., a king who does not fight (when attacked) and a Brahmin who does not journey abroad. த்3வே கர்மணீ நர: குர்வன்னஸ்மின் லோகே விரோசதே । A man shines in this world by doing two things, viz., by not speaking harsh words and not worshipping the wicked. விரோசதே means shines or becomes becomes. த்3வாவிமௌ புருஷவ்யாக்4ர பரப்ரத்யய காரிணௌ । O Tiger among men! (Most illustrious!) There are two who act on the opinion of others (without a will of their own), viz., women who fondly desire for what is desired by others, and fools who offer worship to whose worshipped likewise. த்3வாவிமௌ கண்டகௌ தீக்ஷ்ணௌ ஶரீரபரிஶோஷணௌ । These are two sharp thorns that tend to wither the body, viz., the poor man who desires, and one, who is not a master, becoming angry. த்3வாவேவ ந விராஜேதே விபரீதேன கர்மணா । These two will never shine on account of their incompatible acts, viz. a householder (க்3ருஹஸ்த2) without exertion and a religious mendicant (ஸன்யாஸி) with worldly affairs. த்3வாவிமௌ புருஷௌ ராஜன்ஸ்வர்க3ஸ்ய பரி திஷ்ட2த: । These two men, O King, remain in the region above heaven, viz., a lord with patience and a poor man of bountifulnes. ந்யாயாக3தஸ்ய த்3ரவ்யஸ்ய போ3த்3த4வ்யௌ த்3வாவதிக்ரமௌ । These two are to be known as misapplications of wealth rightly acquired, viz., to give to the undeserving and not to give to the worthy. த்3வாவம்ப4ஸி நிவேஷ்டவ்யௌ க3லே ப3த்3த்4வா த்3ருடஂ4 ஶிலாம் । These two are to be immersed (drowned) in water with massive stone tied to their neck, viz., a rich man who does not give and a poor man who is not pious. த்3வாவிமௌ புருஷவ்யாக்4ர ஸுர்யமண்ட3லபே4தி3னௌ । O Tiger among men! These two pierce the solar disc (and attain heaven), viz., an ascetic mastered (accomplished) in yoga and a warrior slain facing death in battle. த்ரயோ ந்யாயா மனுஷ்யாணாஂ ஶ்ரூயன்தே ப4ரதர்ஷப4 । O illustrious scion of Bharata dynasty! Those versed in the Vedas have declared that men's policies are said to be three, viz., inferior, middling and superior. த்ரிவிதா4: புருஷா ராஜன்னுத்தமாத4மமத்4யமா: । Men, O King, are of three sorts, good, bad and middling. These are indeed to be engaged respectively in the three sorts of work as befitting them. த்ரய ஏவாத4னா ராஜன்பா4ர்யா தா3ஸஸ்ததா2 ஸுத: । These three, O king, are not entitled to their own wealth, viz., the wife, the employee, and the son, and whatever may be earned by them would belong to the one who supports them. ஹரணஂ ச பரஸ்வானாஂ பரதா3ராபி4மர்ஶனம் । To steal another's property, to commit outrage on another's wife, to give up a friend, these three tend to one's destruction (fall). த்ரிவிதஂ4 நரகஸ்யேத3ம் த்3வாரஂ நாஶனமாத்மன: । These three are the gates of hell and they destroy one's own self, viz., lust anger and covetousness. Therefore one should give up these three. வரப்ரதா3னஂ ராஜ்யாஂ ச புத்ரஜன்ம ச பா4ரத । Oh King of Bharata dynasty! giving boon (to dependents), winning kingdom and birth of a son, these three together, are equal in merit to the one, vis., liberating a foe from trouble (calamity). ப4க்தஂ ச பஜ3மானஂ ச தவாஸ்மீதி வாதி3னம் । A past faithful attendant, a present follower and one who says 'I am yours', these three who seek protection, should never be forsaken even if exposed to danger. சத்வாரி ராஜ்ஞா து மஹாப3லேன The wise declare that a king, though highly mighty, should avoid these four, viz, he should not take counsel of men of little wisdom, nor of the those who are slow to act, nor of the lazy, nor of the flattering bards. சத்வாரி தே தாத க்3ருஹே வஸன்து Being a prosperous householder, you should let these four dwell with you, viz., the aged blood relatives, prominant persons fallen into adversity, poor friends, and unmarried/barren sisters. சத்வார்யாஹ மஹாராஜ ஸத்3யஸ்கானி ப்3ருஹஸ்பதி: । O mighty king! ப்3ருஹஸ்பதி (the teacher of the devas) has declared unto the Lord of the Gods who asked him the four of instantaneous result. Be pleased to hear them from me. தே3வதானாஂ ச ஸங்கல்பமனுபா4வஂ ச தீ4மதாம் । The resolve of the Devas, the power or greatness of the intelligent (wise), the humility of the learned adn destruction of the sinful, all take effect at once. சத்வாரி கர்மாண்யப4யங்கராணி Due performance of these four which conduce to one's safety, leads to calamity if done improperly, viz., Agnihotra sacrifice, silence, study, and sacrifices in general, performed in a spirit of self-conceit. பஞ்சாக்3னயோ மனுஷ்யேண பரிசர்யா: ப்ரயத்னத: । O illustrious king of Bharata dynasty! these five fires are to be worshipped by every man at any cost, viz., father, mother, fire, one's soul and teacher. பஞ்சைவ பூஜயல்லோகே யஶ: ப்ராப்னோதி கேவலம் । One attains unalloyed fame in the world verily by rendering service to these five, viz., Gods, ancestors, men, sages and guests. பஞ்ச த்வானுக3மிஷ்யன்தி யத்ர யத்ர க3மிஷ்யஸி । Wherever you will go, these five will follow you, viz., friends, foes, the indifferent, those who are to be maintained (like teachers) and dependents. பஞ்சேன்த்3ரியஸ்ய மர்த்யஸ்ய சி2த்3ரஂ சேதே3கமின்த்3ரியம் । Of the five senses of a man, if one becomes defective (literally having a hole in it), then from that sense flows out his intelligence, like unto water running out from a vessel. ஷட்3தோ3ஷா: புருஷேணேஹ ஹாதவ்யா பூ4திமிச்ச2தா । Six evils are to be discarded by a person who longs after prosperity in this world, viz., sleep, drowsiness, fear, anger, laziness and procrastination. ஷடி3மான்புருஷோ ஜஹ்யாத்3பி4ன்னாஂ நாவமிவார்ணவே । These six are to be abandoned by a man like a broken vessel in the ocean, viz., a teacher who does not explain the truths, an officiating priest in a sacrifice who cannot recite the Vedas, a king who is unable to protect (subjects), a wife that does not speak endearing words, a cowherd that desires to remain in the village (instead of going to the pasture fields), and a barber that wishes to go to the forest (instead of living in the village). ஷடே3வ து கு3ணா: பும்ஸா ந ஹாதவ்யா: கதா3சன । On the other hand, these six qualities are never to be shunned by a man, viz., truth, charity, diligence, absence of envy, patience and fortitude. அர்தா2க3மோ நித்யமரோகி3தா ச O King, these six contribute to the happiness of man, viz., acquisition of wealth, continued health, a loving and sweet-tongued wife, an obedient son and knowledge that would help to earn money (or the high ends of life). ஷண்ணாமாத்மனி நித்யானாமைஶ்வர்யஂ யோதி4க3ச்ச2தி । He who gains mastery over the six that are inherent in the human mind, that one who has conquered the senses is not tainted with sins; how then visited with calamities? ஷடி3மே ஷட்ஸு ஜீவன்தி ஸப்தமோ நோபலப்4யதே । These six thrive always upon the six and a seventh is not had, viz., thieves on teh careless; physicians, on the sick; women, on the lustful, priests, on the performer of sacrifices, the king on those quarrelling, and the learned, on the ignorant illiterate. ஷடி3மானி வினஶ்யன்தி முஹூர்தமனவேக்ஷணாத் । These six are destroyed if neglected for a moment, viz., cows, service agriculture, wife, learning and association with a sudra (a lower order in the society). ஷடே3தே ஹ்யவமன்யன்தே நித்யஂ பூர்வோபகாரிணம் । These six always forget those who have obliged them before, viz., pupils forget their teacher after education, sons their mother, after marriage; lovers forget women after gratification of their lust, successful men, those that have contributed to their success, those that have crossed the vast sea, the boat that took them across, and healthy patients, the physician after their cure. ஆரோக்3யமான்ருண்யமவிப்ரவாஸ: O King, these six contribute to the happiness of men, viz., sound health, undebtedness, to have no sojourn abroad from home, association with the good virtuous, occupation in conformity with one's own inclination (view), and living without fear. ஈர்ஷுர்க்4ருணீ நஸன்துஷ்ட: க்ரோத4னோ நித்யஶங்கித: । These six are always miserable (distressed), viz., the jealous, the tender-hearted, the discontented, the irritable, the ever-suspicious and those that live upon other's fortunes. ஸப்த தோ3ஷா: ஸதா3 ராஜ்ஞா ஹாதவ்யா வ்யஸனோத3யா: । These seven evils which lead to calamity should always be avoided by a king. For the most part, even steadfast Gods (or kings firmly established) come by their ruin on account of these. ஸ்த்ரியோக்ஷா ம்ருக3யா பானஂ வாக்பாருஷ்யஂ ச பஞ்சமம் । Women, gamling, hunting, drinking, and fifth, harshness of speech, great severity of punishment and misuse of wealth (are the above seven). அஷ்டௌ பூர்வனிமித்தானி நரஸ்ய வினஶிஷ்யத: । Eight are the previous symptoms of a man's impending destruction, viz., hatred against Brahmins, opposition to the Brahmins, appropriation of Brahmin's property, desire to kill or do harm to Brahmins, joy or delight in their censure, disapproval (sorrow) in their praise, forgetting them in ceremonies, and anger in their asking for favours. A wise man should know these evils and knowing, them, eschew. அஷ்டாவிமானி ஹர்ஷஸ்ய நவ நீதானி பா4ரத । O King of Bharata dynasty! These eight are seen to exist as the cream of delight and they are verily one's own happiness, viz., union with friends, acquisition of immense wealth, embrace of son, confluence in sexual union (equal passion of love), sweet conversation at the proper time elevation among one's own class, acquisition of what is wished for and respect in the assemblage of people (society). அஷ்டௌ கு3ணா: புருஷம் தீ3பயன்தி Eight qualities add lustre to a man, viz., wisdom, high birth, self-restraint, learning, valour, moderation in speech, charity according to one's power, and gratitude. நவத்3வாரமிதஂ3 வேஶ்ம த்ரிஸ்தூ2ணஂ பஞ்ச ஸாக்ஷிகம் । This house has nine doors, three pillars, five attendants and is presided by the soul. The learned man who knows this is a great sage of philosophical wisdom. த3ஶ த4ர்மஂ ந ஜானந்தி த்4ருதராஷ்ட்ர நிபோ3த4 தான் । O Dhritarashtra! Ten do not know what virtue is. Know them. These ten are, the intoxicated, the inattentive, the raving, the wearied, the angry, the hungry, the hasty, the covetous, the terrified, and the lustful. Therefore a wise man should not take to these modes or conditions, (or should not be attached to these men). அத்ரைவோதா3ஹரன்தீமமிதிஹாஸஂ புராதனம் । Illustrating this is an old story, a dialogue between Sudhanvan (a Brahmin) and the King of the Asuras (Prahlada) regarding the latter's son (Virochana). ய: காமமன்யூ ப்ரஜஹாதி ராஜா That king who gives up lust and anger and confers wealth on the deserving, who is discriminative, learned, and of quick action, - he is looked upon as an authority by the entire world. ஜானாதி விஶ்வாஸயிதுஂ மனுஷ்யான் He who knows how to inspire confidence in men, who gives appropriate punishment to those whose guilt has been proved, who knows the right measure of punishment and likewise mercy - him attends all prosperity. ஸுது3ர்ப3லஂ நாவஜானாதி கஞ்சித்3- He is wise (or bold) who does not disregard his foe, howsoever weak he might be, who moves cautiously with him biding his time, who does not wish to enter into hostilities with those mightier than himself and who strikes (shows his prowess) in time. ப்ராப்யாபதஂ3 ந வ்யத2தே கதா3 சித்3 That high-souled one who, faced with adversity, does not grieve at all, who seeks after exertion assiduously, who endures misery in time, is the foremost of men, and he has all his foes conquered. அனர்த2கஂ விப்ர வாஸம் க்3ருஹேப்4ய: He who does not live away from home without purpose, nor mingle with the sinful, nor commit outrage on another's wife, who is neither arrogant, stealthy, slanderous, nor addicted to drinking, he is always happy. ந ஸம்ரம்பே4ணாரப4தேர்த2வர்க3ம் He is a wise man who does not proceed with impetuosity to gain the three ends of life (viz., Dharma, Artha and Kama), who when questioned speaks only the truth, who does not like to enter into a quarrel (controversy) even for the sake of a friend and who never feels angry though not respected by others. ந யோப்4யஸூயத்யனுகம்பதே ச He who is not jealous of any but is sympathetic towards all, who being weak does not enter into opposition with any, who does not speak arrogantly (exceeding propriety), and who forgives a quarrel, such a man meets with praise everywhere. யோ நோத்3த4தஂ குருதே ஜாது வேஷம் He who never puts on haughty airs (or is never guadily dressed), never reviles others boasting himself the while, and who never speaks harsh to others getting himself excited (oblivious of himself), he is indeed ever endeared by all. ந வைரமுத்3தீ3பயதி ப்ரஶான்தம் The virtuous noble call him a man of extremely good conduct who never rakes up old hostility, who never grows proud, but is ever calm, and who never takes to improper or unjust acts in the thought that he has become poor or is beset with misfortune. ந ஸ்வே ஸுகே2 வை குருதே ப்ரஹர்ஷம் He is called a man of noble character worthy of the virtuous who does not exult in his happiness nor is delighted in another's misery, and who does not repent after having once made a gift of anything. தே3ஶாசாரான்ஸமயாஞ்ஜாதித4ர்மான் He who wishes to gain an insight into the local customs, conventional usages and the duties of the several castes, is one who know all high and low. Wherever he visits, he lords always over the great men (of the place). த3ம்பஂ4 மோஹஂ மத்ஸரஂ பாபக்ருத்யம் The wise man who shuns trickery, folly, enmity (quarrelsomeness), sinful deeds, treason or disloyalty to the king, roguery (slandering), enmity towards his own guild and conversation (controversy) with the drunk, insane and the wicked, stands pre-eminent in society. த3மஂ ஶௌசம் தை3வதஂ மங்க3லானி The Gods look to his prosperity who daily practices the obligatory duties of self control, purification, worship of the Gods, auspicious rites, expiatory ceremonies and diverse discourses on worldly topics. ஸமைர்விவாஹஂ குருதே ந ஹீனை: The ways of life of that wise man are well guided who enters into matrimonial alliance with equals and not with those inferior to him and whose friendship, dealings and conversation are likewise with equals and who gives precedence to the meritoriously eminent. மிதம் பு4ங்க்தே ஸம்விபஜ4்யாஶ்ரிதேப்4யோ He who eats moderate sharing the food with his dependants, who sleeps but little after doing heavy work and who, when besought for help, gives it even unto a foe - him of such understanding, calamities never visit. சிகீர்ஷிதஂ விப்ரக்ருதஂ ச யஸ்ய None of his desired objects, howsoever insignificant, slips away from him whose counsels are kept secret and duly carried out, and whose intended acts of retaliation to harm, others do not know at all. (such a man accomplishes all his objects). ய: ஸர்வபூ4தப்ரஶமே நிவிஷ்ட: He who is occupied in bringing peace to all creatures (whose actions are calculated to the peace of all beings), who is truthful, kind, of self-respect and pure intentions (mind) becomes highly known among his kinsfolk, like a lustrous gem of the first water. ய ஆத்மனாபத்ரபதே ப்4ருஶஂ நர: That man who is extremely ashamed within himself of his acts (though not known to others) becomes indeed a teacher to the entire world. Of infinite energy, a good heart, centred within himself (with inward calmness), he shines with his energy like unto a sun. வனே ஜாதா: ஶாபத3க்3த4ஸ்ய ராஜ்ஞ: O Son of Ambika! (Dhritarashtra), to the King Pandu consumed by (the fire of) curse (of a sage) was born in the forest five sons like unto five Indras (Lord of Gods). These children have been brought up and taught by you and they obey your command. ப்ரதா3யைஷாமுசிதஂ தாத ராஜ்யம் O King! Giving them their just share of the kingdom due to their father, you will be happy rejoicing with the sons and then you shall not be reprehensible either before Gods or men. ॥ இதி ஶ்ரீமஹாபா4ரதே உத்3யோக3பர்வணி ப்ரஜாக3ரபர்வணி
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