Vidhura Niti

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Vidura Niti

॥ ॥

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Sanskrit UnicodeText: www.sanskritdocuments.org Sanskrit Text of Mahabharata: Vedic Reserve at

www.mum.org English Translation by KM Ganguli:

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Vidura Niti

2

॥अथ

॥

(Vidura’s teachings on right conductextracted from Mahabharata)

।

॥ १॥

"Vaisampayana said, 'King Dhritarashtraendued with great wisdom (then) said to theorderly-in-waiting, 'I desire to see Vidura.Bring him here without delay.'

।

॥ २॥

Despatched by Dhritarashtra, the messengerwent to Kshatri and said, 'O thou of great



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wisdom, our lord the mighty king desireth tosee thee.'

।

॥ ३॥

Thus addressed, Vidura (set out and) comingto the palace, spoke unto the orderly,'Apprise Dhritarashtra of my arrival.'

।

।

॥ ४॥

Thereupon the orderly went to

Dhritarashtra, and said, O, foremost of kings,Vidura is here at thy command. He wishethto behold thy feet. Command me as to whathe is to do.'

।



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।

॥ ५॥

Thereupon Dhritarashtra said, 'Let Vidura ofgreat wisdom and foresight enter. I am neverunwilling or unprepared to see Vidura.'

।

।

॥ ६॥

The orderly then went out and spoke untoVidura, 'O Kshatri, enter the innerapartments of the wise king. The king saysthat he is never unwilling to see thee.'

।

।

॥ ७॥



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।

॥ ८॥

"Vaisampayana continued, 'Having enteredDhritarashtra's chamber, Vidura said with

joined hands unto that ruler of men who was

then plunged in thought, 'O thou of greatwisdom, I am Vidura, arrived here at thycommand. If there is anything to be done,here I am, command me!'

।

।

॥ ९॥

।

॥ १०॥

।

॥ ११॥



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।

॥ १२॥

।

॥-॥

"Dhritarashtra said, 'O Vidura, Sanjaya hathcome back. He hath gone away after

rebuking me. Tomorrow he will deliver, inthe midst of the court, Ajatasatru's message. Ihave not been able today to ascertain whatthe message is of the Kuru hero. Therefore,my body is burning, and that hath producedsleeplessness. Tell us what may be good for aperson that is sleepless and burning. Thouart, O child, versed in both religion andprofit. Ever since, Sanjaya hath returnedfrom the Pandavas, my heart knoweth nopeace. Filled with anxiety about what he



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7

may deliver, all my senses have beendisordered'.

।

।

॥ १३॥

।

॥ १४॥

"Vidura said, 'Sleeplessness overtaketh thief,

a lustful person, him that hath lost all hiswealth, him that hath failed to achievesuccess, and him also that is weak and hathbeen attacked by a strong person. I hope, Oking, that none of these grave calamities

have overtaken thee. I hope, thou dost notgrieve, coveting the wealth of others.'

।

।



Vidura Niti

8

॥ १५॥

"Dhritarashtra said, 'I desire to hear fromthee words that are beneficial and fraughtwith high morality. In this race of royalRishis thou alone art reverenced by the wise.

।

।

॥- ॥

'Vidura replied, 'King (Yudhishthira), gracedwith every virtue, is worthy of being thesovereign of the three worlds; yet, ODhritarashtra, however worthy of being kept

by thy side, he was exiled by thee.

।

॥- ॥



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।

॥- ॥

He that is not served from the high ends oflife by the aid of self-knowledge, exertion,

forbearance and steadiness in virtue, is calledwise.

।

॥ १६॥

These again are the marks of a wise man,viz., adherence to acts, worthy of praise andrejection of what is blamable, faith, andreverence.

।

॥ १७॥



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He whom neither anger nor joy, nor pride,nor false modesty, nor stupefaction, nor

vanity, can draw away from the high ends oflife, is considered as wise.

।

॥ १८॥

He whose intended acts, and proposedcounsels remain concealed from foes, andwhose acts become known only after theyhave been done, is considered wise.

।

॥ १९॥

He whose proposed actions are neverobstructed by heat or cold, fear ofattachment, prosperity or adversity, isconsidered wise.



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।

॥ २०॥

He whose judgment dissociated from desire,followeth both virtue and profit, and whodisregarding pleasure chooseth such ends as

are serviceable in both worlds, is consideredwise.

।

॥ २१॥

They that exert to the best of their might, andact also to the best of their might, anddisregard nothing as insignificant, are calledwise.

।



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॥ २२॥

He that understandeth quickly, listenethpatiently, pursueth his objects with

judgment and not from desire and spendethnot his breath on the affairs of others withoutbeing asked, is said to possess the foremost

mark of wisdom.

।

॥ २३॥

They that do not strive for objects that areunattainable, that do not grieve for what islost and gone, that do not suffer their mindsto be clouded amid calamities, are regarded

to possess intellects endued with wisdom.

।

॥ २४॥



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He who striveth, having commencedanything, till it is completed, who never

wasteth his time, and who hath his soulunder control, is regarded wise.

।

॥ २५॥

They that are wise, O bull of the Bharatarace, always delight in honest deeds, dowhat tendeth to their happiness andprosperity, and never sneer at what is good.

।

॥ २६॥

He who exulteth not at honours, and

grieveth not at slights, and remaineth cooland unagitated like a lake in the course ofGanga, is reckoned as wise.

।



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॥ २७॥

That man who knoweth the nature of allcreatures (viz., that everything is subject todestruction), who is cognisant also of theconnections of all acts, and who is proficientin the knowledge of the means that men may

resort to (for attaining their objects), isreckoned as wise.

।

॥ २८॥

He who speaketh boldly, can converse onvarious subjects, knoweth the science ofargumentation, possesseth genius, and caninterpret the meaning of what is writ in

books, is reckoned as wise.

।

॥ २९॥



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He whose studies are regulated by reason,and whose reason followeth the scriptures,

and who never abstaineth from payingrespect to those that are good, is called awise man.

।

॥ ३०॥

He, on the other hand, who is ignorant ofscripture yet vain, poor yet proud, and whoresorteth to unfair means for the acquisitionof his objects, is a fool.

।

॥ ३१॥

He who, forsaking his own, concernethhimself with the objects of others, and whopractiseth deceitful means for serving hisfriends, is called a fool.



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।

॥-

॥

He who wisheth for those things that shouldnot be desired, and forsaketh those that maylegitimately be desired, and who beareth

malice to those that are powerful, is regardedto be a foolish soul.

।

॥ ३३॥

He who regardeth his foe as his friend, whohateth and beareth malice to his friend, andwho committeth wicked deeds, is said to be aperson of foolish soul.

।

॥ ३४॥



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O bull of the Bharata race, he who divulgethhis projects, doubteth in all things, and

spendeth a long time in doing whatrequireth a short time, is a fool.

।

॥- ॥

He who doth not perform the Sraddha forthe Pitris, nor worshippeth the deities, noracquireth noble-minded friends, is said to bea person of foolish soul.

।

॥ ३५॥

That worst of men who entereth a placeuninvited, and talketh much without beingasked, and reposeth trust on untrustworthywights, is a fool.



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।

॥ ३६॥

That man who being himself guilty casteththe blame on others, and who thoughimpotent giveth vent to anger, is the most

foolish of men.

बलम ।

॥ ३७॥

That man, who, without knowing his ownstrength and dissociated from both virtueand profit, desireth an object difficult ofacquisition, without again adoptingadequate means, is said to be destitute of

intelligence.

।

॥ ३८॥



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O king, he who punisheth one that isundeserving of punishment, payeth homage

to persons without their knowledge, andwaiteth upon misers, is said to be of littlesense.

।

॥ ३९॥

But he that, having attained immense wealthand prosperity or acquired (vast) learning,doth not bear himself haughtily, is reckonedas wise.

।

॥ ४०॥

Who, again, is more heartless than he, who,though possessed of affluence, eateth himselfand weareth excellent robes himself withoutdistributing his wealth among his

dependents?



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।

॥ ४१॥

While one person committeth sins, manyreap the advantage resulting therefrom; (yetin the end) it is the doer alone to whom the

sin attacheth while those that enjoy the fruitescape unhurt.

।

॥ ४२॥

When a bowman shooteth an arrow, he mayor may not succeed in slaying even a singleperson, but when an intelligent individualapplieth his intelligence (viciously); it may

destroy an entire kingdom with the king.

।

॥ ४३॥



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Discriminating the two (what is to be doneand what is not to be done) by means of the

one (the intellect), bring under thy subjectionthe three (friend, enenmy and the neutralperson) by means of four (the four means ofsuccess against an enemy – sama,reconciliation or negotiation; dana, bribery;

bheda, sowing dissensions and

danda,

punishment) , and also conquering the five(senses of perception) and knowing the six(six expedients to be used in foeign politics – sandhi, vigraha, yana, aasana, dvaidhibhava andsamshraya) and abstaining from the seven

(woman, gambling, hunting, intoxicants, harshspeech, harsh punishment and amassing wealthusing unjust means), be happy.

।

॥ ४४॥

Poison slayeth but one person, and a weaponalso but one; wicked counsels, however,



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destroy an entire kingdom with king andsubject.

।

॥ ४५॥

Alone one should not partake of any savoury

viand, nor alone reflect on concerns of profit,nor alone go upon a journey, nor aloneremain awake among sleeping companions.

।

॥ ४६॥

That Being who is One without a second,and whom, O king, thou hast not been ableto comprehend, is Truth's self, and the Way

to heaven, even like a boat in the ocean.

।

॥ ४७॥



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There is one only defect in forgiving persons,and not another; that defect is that people

take a forgiving person to be weak.

।

॥- ॥

That defect, however, should not be takeninto consideration, for forgiveness is a greatpower. Forgiveness is a virtue of the weak,and an ornament of the strong.

।

॥- ॥

Forgiveness subdueth (all) in this world;

what is there that forgiveness cannotachieve? What can a wicked person do untohim who carrieth the sabre of forgiveness inhis hand?



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।

॥- ॥

Fire falling on a grassless ground isextinguished of itself. And unforgiving

individual defileth himself with manyenormities.

।

॥ ४८॥

Righteousness is the one highest good; andforgiveness is the one supreme peace;knowledge is one supreme contentment; and

benevolence, one sole happiness.

।

॥ ४९॥



Vidura Niti

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Even as a serpent devoureth animals livingin holes, the earth devoureth these two, viz.,

a king who is incompetent to fight, and aBrahmana who doth not sojourn to holyplaces.

।

॥ ५०॥

A man may attain renown in this world bydoing two things, viz., by refraining fromharsh speech, and by disregarding those thatare wicked.

।

॥ ५१॥

O tiger among men, these two have not awill of their own, viz., those women whocovet men simply because the latter arecoveted by others of their sex, and that



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person who worships another simplybecause the latter is worshipped by others.

।

॥ ५२॥

These two are like sharp thorns afflicting thebody, viz., the desires of a poor man, and theanger of the impotent.

।

॥-

॥

These two persons never shine because oftheir incompatible acts, viz., a householderwithout exertion, and a beggar busied in

schemes.

।

॥ ५३॥



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These two, O king, live (as it were) in aregion higher than heaven itself, viz., a man

of power endued with forgiveness, and poorman that is charitable.

।

॥ ५४॥

Of things honestly got, these two must belooked upon as misuse, viz., making gifts tothe unworthy and refusing the worthy.

।

॥- ॥

These two should be thrown into the water,tightly binding weights to their necks, viz., a

wealthy man that doth not give away, and apoor man that is proud.

।

॥-

॥



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29

These two, O tiger among men, can pierce

the orb itself of the sun, viz., a mendicantaccomplished in yoga, and a warrior thathath fallen in open fight.

।

॥ ५५॥

O bull of the Bharata race, persons versed inthe Vedas have said that men's means aregood, middling, and bad.

।

॥ ५६॥

Men also, O king, are good, indifferent, andbad. They should, therefore, be respectivelyemployed in that kind of work for whichthey may be fit.



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।

॥ ५७॥

These three, O king, cannot have wealth oftheir own, viz., the wife, the slave, and theson, and whatever may be earned by them

would be his to whom they belong.

।

॥- ॥

Great fear springeth from these three crimes,viz., theft of other's property, outrage onother's wives, and breach with friend.

।

॥- ॥

These three, besides, being destructive toone's own self, are the gates of hell, viz., lust,



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anger, and covetousness. Therefore, everyone should renounce them.

।

॥- ॥

Verily, O Bharata, liberating a foe fromdistress, alone amounteth in point of merit,to these three taken together, viz., conferringa boon, acquiring a kingdom, and obtaininga son.

भ ।

॥- ॥

These three should never be forsaken even in

imminent danger, viz., a follower, one whoseeks protection, saying,--I am thine,--andlastly one who hath come to your abode.

।



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॥ ५८॥

Learned men have declared that a king,although powerful, should never consultwith these four, viz., men of small sense,men that are procrastinating, men that are

indolent, and men that are flatterers.

।

॥ ५९॥

O sire, crowned with prosperity and leadingthe life of a householder, let these four dwell

with thee, viz., old consanguineous,relatives, highborn persons fallen intoadversity, poor friends, and issueless sisters.



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।

॥ ६०॥

।

॥ ६१॥

On being asked by the chief of the celestials,Vrihaspati, O mighty king declared fourthings capable of fructifying or occurringwithin a single day, viz., the resolve of thegods, the comprehensions of intelligent

persons, the humility of learned men, andthe destruction of the sinful.

।

॥- ॥

These four that are calculated to remove fear,bring on fear when they are improperly



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performed, viz., the Agni-hotra, the vow ofsilence, study, and sacrifice (in general).

।

॥ ६२॥

O bull of the Bharata race, these five fires,should be worshipped with regard by aperson, viz., father, mother, fire (proper),soul and preceptor.

।

॥ ६३॥

By serving these five, men attain great famein this world, viz., the gods, the Pitris, men,

beggars, and guests.

म ।

॥ ६४॥



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Wherever you go, these five – friends,enemies, neutral persons, those who offer

refuge and those who take refuge in you – will follow you.

।

॥ ६५॥

Of the five senses beholding to man, if onespringeth a leak, then from that single holerunneth out all his intelligence, even likewater running out from a perforated leathernvessel.

।

॥ ६६॥

The six faults should be avoided by a personwho wisheth to attain prosperity, viz., sleep,drowsiness, fear, anger, indolence andprocrastination.



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।

॥ ६७॥

।

॥ ६८॥

These six should be renounced like asplitting vessel in the sea, viz., a preceptorthat cannot expound the scriptures, a priestthat is illiterate, a king that is unable toprotect, a wife that speaketh disagreeable

words, a cow-herd that doth not wish to goto the fields, and a barber that wisheth torenounce a village for the woods.

।

॥ ६९॥

Verily, those six qualities should never beforsaken by men, viz., truth, charity,diligence, benevolence, forgiveness and

patience.



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।

॥- ॥

These six, O king, comprise the happiness ofmen, viz., acquirement of wealth,uninterrupted health, a beloved and a sweet-speeched wife, an obedient son, and

knowledge that is lucrative.

।

॥ ७०॥

He that succeedeth in gaining the masteryover the six that are always present in thehuman heart, being thus the master of hissenses, never committeth sin, and thereforesuffereth calamity.



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।

॥ ७१॥

।

॥ ७२॥

These six may be seen to subsist upon othersix, viz., thieves, upon persons that arecareless; physicians, on persons that areailing; women, upon persons suffering fromlust; priests, upon them that sacrifice; a king,

upon persons that quarrel; and lastly men oflearning, upon them that are without it.

।

॥- ॥

These six are instantly destroyed, ifneglected, viz., kine, service, agriculture, awife, learning, and the wealth of a Sudra.



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।

॥-

॥

।

॥- ॥

These six forget those who have bestowedobligations on them, viz., educated disciples,their preceptors; married persons, theirmothers; persons whose desires have beengratified, women; they who have achieved

success, they who had rendered aid; theywho have crossed a river, the boat (thatcarried them over); and patients that havebeen cured, their physicians.

।

॥- ॥



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40

Health, unindebtedness, living at home,companionship with good men, certainty as

regards the means of livelihood, and livingwithout fear, these six, O king, conduce tothe happiness of men.

।

॥- ॥

These six are always miserable, viz., theenvious, the malicious, the discontented, theirascible, the ever-suspicious, and thosedepending upon the fortunes of others.

।

॥ ७३॥

।

॥ ७४॥

A king should renounce these seven faults

that are productive of calamity, inasmuch as



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they are able to effect the ruin of evenmonarchs firmly established; these are

women, dice, hunting, drinking, harshness ofspeech, severity of punishment, and misuseof wealth.

।

॥ ७५॥

।

॥ ७६॥

।

॥ ७७॥

These eight are the immediate indications ofa man destined to destruction, viz., hatingthe Brahmanas, disputes with Brahmanas,appropriation of a Brahmana's possessions,taking the life of Brahmana, taking apleasure in reviling Brahmanas, grieving tohear the praises of Brahmanas, forgetting

them on ceremonious occasions, and giving



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vent to spite when they ask for anything.These transgressions a wise man should

understand, and understanding, eschew.

।

॥ ७८॥

।

॥ ७९॥

।

॥ ८०॥

These eight, O Bharata, are the very cream ofhappiness, and these only are attainablehere, viz., meeting with friends, accession ofimmense wealth, embracing a son, union forintercourse, conversation with friends inproper times, the advancement of personsbelong to one's own party, the acquisition ofwhat had been anticipated, and respect insociety.



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।

॥-

॥

These eight qualities glorify a man, viz.,wisdom, high birth, self-restraint, learning,prowess, moderation in speech gift

according to one's power, and gratitude.

।

॥ ८१॥

This house hath nine doors, three pillars, andfive witnesses. It is presided over by the soul.That learned man who knoweth all this istruly wise.

।

॥ ८२॥

।

॥ ८३॥



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44

O Dhritarashtra, these ten do not know what

virtue is viz., the intoxicated, inattentive, theraving, the fatigued, the angry, the starving,the hasty, the covetous, the frightened, andthe lustful. Therefore, he that is wise musteschew the company of these.

।

॥ ८४॥

In this connection is cited the old story aboutwhat transpired between Suyodhana and(Prahlada), the chief of the Asuras in relationto the latter's son.

।

॥८५॥

That king who renounceth lust and anger,who bestoweth wealth upon proper

recipients, and is discriminating, learned,



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and active, is regarded as an authority of allmen.

।

॥८६॥

Great prosperity attends upon that king whoknoweth how to inspire confidence in others,who inflicteth punishment on those whoseguilt hath been proved, who is acquaintedwith the proper measure of punishment, andwho knoweth when mercy is to be shown.

।

॥८७॥

He is a wise person who doth not disregardeven a weak foe; who proceeds withintelligence in respect of a foe, anxiouslywatching for an opportunity; who doth notdesire hostilities with persons stronger thanhimself; and who displayeth his prowess inseason.



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।

॥८८॥

That illustrious person who doth not grievewhen a calamity hath already come uponhim, who exerteth with all his senses

collected, and who patiently beareth miseryin season, is certainly the foremost ofpersons, and all his foes are vanquished.

।

॥ ८९॥

He who doth not live away from homeuselessly, who doth not make friends withsinful persons, who never outrageth

another's wife, who never betrayetharrogance, and who never committeth a theftor showeth ingratitude or indulgeth indrinking is always happy.

।



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47

॥९०॥

He who never boastfully striveth to attainthe three objects of human pursuit, whowhen asked, telleth the truth, who quarrelethnot even for the sake of friends, and whonever becometh angry though slighted, is

reckoned as wise.

।

॥९१॥

He who beareth not malice towards othersbut is kind to all, who being weak disputethnot with others, who speaketh notarrogantly, and forgeteth a quarrel, ispraised everywhere.

।

॥९२॥

That man who never assumeth a haughtymien, who never censureth others praising



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himself the while, and never addressethharsh words to others for getting himself, is

ever loved by all.

।

॥९३॥

He who raketh not up old hostilities, whobehaveth neither arrogantly nor with toomuch humility, and who even whendistressed never committeth an improperact, is considered by respectable men aperson of good conduct.

।

॥९४॥

He who exulteth not at his own happiness,nor delighteth in another's misery, and whorepenteth not after having made a gift, issaid to be a man of good nature and conduct.



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49

।

॥९५॥

He who desireth to obtain knowledge of thecustoms of different countries, and also thelanguages of different nations, and of the

usages of different orders of men, knowethat once all that is high and low; andwherever he may go, he is sure to gain anascendancy over even those that are glad.

।

॥९६॥

The intelligent man who relinquisheth pride,folly, insolence, sinful acts, disloyaltytowards the king, crookedness of behaviour,

enmity with many, and also quarrels withmen that are drunk, mad and wicked, is theforemost of his species.

।



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50

॥९७॥

The very gods bestow prosperity upon himwho daily practiseth self-restraint,purification, auspicious rites, worship of thegods, expiatory ceremonies, and other ritesof universal observance.

।

॥९८॥

The acts of that learned man are well-

conceived, and well-applied who formethmatrimonial alliances with persons of equalpositions and not with those that are inferior,who placeth those before him that are morequalified, and who talketh, behaveth and

maketh friendships with persons of equalposition.

।

॥९९॥



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51

He who eateth frugally after dividing the

food amongst his dependants, who sleepethlittle after working much, and who, whensolicited giveth away even unto his foes,hath his soul under control, and calamitiesalways keep themselves aloof from him.

।

॥१००॥

He whose counsels are well-kept and well-

carried out into practice, and whose acts inconsequence thereof are never known byothers to injure men, succeedeth in securingeven his most trifling objects.

।

॥१०१॥

He who is intent upon abstaining from

injury to all creatures, who is truthful, gentle,



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charitable, and pure in mind, shineth greatlyamong his kinsmen like a precious gem of

the purest ray having its origin in anexcellent mine.

।

॥१०२॥

That man who feeleth shame even thoughhis faults be not known to any save himself,is highly honoured among all men.Possessed of a pure heart and boundlessenergy and abstracted within himself, heshineth in consequence of his energy like thevery sun.

।

॥१०३॥

।

॥१०४॥

King Pandu consumed by a (Brahmana's)

curse, had five sons born unto him in the



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53

woods that are like five Indras. O son ofAmbika, thou hast brought up those children

and taught them everything. They areobedient to thy commands. Giving themback their just share of the kingdom, O sire,filled with joy, be thou happy with thy sons.Then, O monarch, thou shalt inspireconfidence in both the gods and men.'"

॥

॥



Vidura Niti

54

३४

।

।

॥ १॥

"Dhritarashtra said, 'Tell me what may bedone by a person that is sleepless andburning with anxieties, for thou aloneamongst us, O child, art versed in bothreligion and profit. Advise me wisely, O

Vidura.

।

॥ २॥

।

॥ ३॥

O thou of magnanimous heart, tell me whatis thou deemest to be beneficial forAjatasatru and what is productive of good to



Vidura Niti

55

the Kurus. Apprehending future evils, I lookback only on my previous guilt: I ask thee

with anxious heart, O learned one, tell mewhat is exactly in Ajatasatru's mind’.

।

।

॥ ४॥

"Vidura said, 'Even if unasked, one shouldspeak truly, whether his words be good or

bad, hateful or pleasing, unto him whosedefeat one doth not wish.

।

॥

५॥

I shall, therefore, say, O king, what is for thegood of the Kurus. I shall say what is bothbeneficial and consistent with morality.Listen to me.



Vidura Niti

56

।

॥ ६॥

।

॥ ७॥

Do not, O Bharata, set the heart upon meansof success that are unjust and improper. Aman of intelligence must not grieve if anypurpose of his doth not succeed,notwithstanding the application of fair and

proper means.

।

॥ ८॥

Before one engageth in an act, one shouldconsider the competence of the agent, thenature of the act itself, and its purpose, for allacts are dependent on these. Consideringthese one should begin an act, and not take it

up on a sudden impulse.



Vidura Niti

57

।

॥ ९॥

He that is wise should either do an act ordesist from it fully considering his ownability, the nature of the act, and the

consequence also of success.

।

॥ १०॥

The king, who knoweth not proportion ormeasure as regards territory, gain, loss,treasury, population, and punishment,cannot retain his kingdom long.

।

॥ ११॥

He, on the other hand, who is acquainted

with the measures of these as prescribed in



Vidura Niti

58

treatises, being necessarily possessed of theknowledge of religion and profit, can retain

his kingdom.

।

॥ १२॥

As the stars are affected by the planets, so isthis world affected by the senses, when theyare directed, uncontrolled, to their respectiveobjects.

।

॥ १३॥

Like the moon during the lighted fortnight,

calamities increase in respect of him who isvanquished by the five senses in their naturalstate, which ever lead him towards variousacts.



Vidura Niti

59

।

॥ १४॥

He who wisheth to control his counsellorsbefore controlling his own self, or to subduehis adversaries before controlling his

counsellors, at last succumbs deprived ofstrength.

।

॥ १५॥

He, therefore, who first subdueth his ownself regarding it as a foe, never faileth tosubdue his counsellors and adversaries atlast.

।

॥ १६॥



Vidura Niti

60

Great prosperity waiteth upon him who hathsubdued his senses, or controlled his soul, or

who is capable of punishing all offenders, orwho acteth with judgment or who is blessedwith patience.

।

॥१७॥

One's body, O king, is one's car; the soulwithin is the driver; and the senses are itssteeds. Drawn by those excellent steeds,when well-trained, he that is wise, pleasantlyperformeth the journey of life, and awake inpeace.

।

॥ १८॥

The horses that are unbroken and incapableof being controlled, always lead an unskillful

driver to destruction in the course of the



Vidura Niti

61

journey; so one's senses, unsubdued, leadonly to destruction.

।

॥ १९॥

The inexperienced wight, who, led by thisunsubdued senses, hopeth to extract evilfrom good and good from evil, necessarilyconfoundeth misery with happiness.

।

॥ २०॥

He, who, forsaking religion and profit,followeth the lead of his senses, loseth

without delay prosperity, life, wealth andwife.

।

॥ २१॥



Vidura Niti

62

He, who is the master of riches but not of his

senses, certainly loseth his riches inconsequence of his want of mastery over hissenses.

।

॥ २२॥

One should seek to know one's self by meansof one's own self, controlling one's mind,intellect, and senses, for one's self is one'sfriend as, indeed, it is one's own foe. Thatman, who hath conquered self by means ofself, hath his self for a friend, for one's self isever one's friend or foe.

।

॥ २३॥

Desire and anger, O king, break throughwisdom, just as a large fish breaks through a

net of thin cords.



Vidura Niti

63

।

॥ २४॥

He, who in this world regarding bothreligion and profit, seeketh to acquire themeans of success, winneth happiness,

possessing all he had sought.

।

॥ २५॥

He, who, without subduing his five innerfoes of mental origin, wisheth to vanquishother adversaries, is, in fact, overpowered bythe latter.

।

॥ २६॥

It is seen that many evil-minded kings,

owing to want of mastery over their senses,



Vidura Niti

64

are ruined by acts of their own, occasionedby the lust of territory.

।

॥ २७॥

As fuel that is wet burneth with that which isdry, so a sinless man is punished equally

with the sinful in consequence of constantassociation with the latter.

।

॥ २८॥

Therefore, friendship with the sinful shouldbe avoided. He that, from ignorance, failethto control his five greedy foes, having fivedistinct objects, is overwhelmed bycalamities.



Vidura Niti

65

।

॥ २९॥

Guilelessness and simplicity, purity andcontentment, sweetness of speech and self-restraint, truth and steadiness,--these are

never the attributes of the wicked.

।

॥ ३०॥

Self-knowledge and steadiness, patience anddevotion to virtue, competence to keepcounsels and charity,--these,--O Bharata,never exist in inferior men.

।

॥ ३१॥

Fools seek to injure the wise by false

reproaches and evil speeches, The



Vidura Niti

66

consequence is, that by this they take uponthemselves the sins of the wise, while the

latter, freed from their sins, are forgiven.

।

॥ ३२॥

In malice lieth the strength of the wicked; incriminal code, the strength of kings, inattentions of the weak and of women; and inforgiveness that of the virtuous.

।

॥ ३३॥

To control speech, O king, is said to be most

difficult. It is not easy to hold a longconversation uttering words full of meaningand delightful to the hearers.

।



Vidura Niti

67

॥ ३४॥

Well-spoken speech is productive of manybeneficial results; and ill-spoken speech, Oking, is the cause of evils.

।

॥ ३५॥

A forest pierced by arrows, or cut down byhatchets may again grow, but one's heart

wounded and censured by ill-spoken wordsnever recovereth.

।

॥

३६॥

Weapons, such as arrows, bullets, andbearded darts, can be easily extracted fromthe body, but a wordy dagger plunged deep

into the heart is incapable of being taken out.



Vidura Niti

68

।

॥ ३७॥

Wordy arrows are shot from the mouth;smitten by them one grieveth day and night.

A learned man should not discharge sucharrows, for do they not touch the very vitalsof others.

।

॥ ३८॥

He, to whom the gods ordain defeat, hath hissenses taken away, and it is for this that hestoopeth to ignoble deeds.

।

॥ ३९॥



Vidura Niti

69

When the intellect becometh dim anddestruction is nigh, wrong, looking like right,

firmly sticketh to the heart.

।

॥ ४०॥

Thou dost not clearly see it, O bull of theBharata race, that clouded intellect hath nowpossessed thy sons in consequence of theirhostility to the Pandavas.

।

॥ ४१॥

Endued with every auspicious mark anddeserving to rule the three worlds,

Yudhishthira is obedient to thy commands.

।

॥ ४२॥

।



Vidura Niti

70

॥ ४३॥

Let him, O Dhritarashtra, rule the earth, tothe exclusion of all thy sons, Yudhishthira isthe foremost of all thy heirs. Endued withenergy and wisdom, and acquainted withthe truths of religion and profit,

Yudhishthira, that foremost of righteousmen, hath, O king of kings, suffered muchmisery out of kindness and sympathy, inorder to preserve thy reputation."

॥

॥

३५

।

।

॥ १॥

"Dhritarashtra said, 'O thou of greatintelligence, tell me again words such as



Vidura Niti

71

these, consistent with religion and profit. Mythirst for hearing them is not quenched.

What thou sayst is charming!"

।

।

॥ २॥

"Vidura said, 'Ablution in all the holy placesand kindness to all creatures-these two areequal. Perhaps, kindness to all creatures

surpasseth the former.

।

॥ ३॥

O master, show kindness unto all thy sons,for by that winning great fame in this world,thou wilt have heaven hereafter.

।

॥ ४॥



Vidura Niti

72

As long as a man's good deeds are spoken of

in this world, so long, O tiger among men, ishe glorified in heaven.

।

॥ ५॥

In this connection is cited an old story aboutthe conversation between Virochana andSudhanwan, both suitors for Kesini's hand.

।

।

॥ ६॥

Once on a time, O king, there was a maidenof the name of Kesini, unrivalled for beauty;moved by the desire of obtaining a goodhusband, she resolved to choose her lord in

Swayamvara. Then one of the sons of Diti,



Vidura Niti

73

Virochana by name, went to that spot,desirous of obtaining the maiden. Beholding

that chief of the Daityas, Kesini addressedhim, saying, 'Are Brahmanas superior, OVirochana, or are the sons of Diti superior?And why also should not Sudhanwan sit onthe sofa?'

।

।

॥ ७॥

Virochana said, 'Sprung from Prajapatihimself, we, O Kesini, are the best and at thetop of all creatures, and this world is ourswithout doubt. Who are the gods, and who

are the Brahmanas?'

।

।

॥ ८॥



Vidura Niti

74

Kesini said, 'We will, O Virochana, stay here

in this very pavilion. Sudhanwan will comehere on the morrow, and let me see both ofyou sitting together.'

।

।

॥ ९॥

Virochana said, 'O amiable and timid girl, I

will do what thou sayst. Thou wilt beholdSudhanwan and myself met together in themorning.'

।

।

॥ १०॥

"Vidura continued, 'When the night had

passed away and the solar disc had risen,



Vidura Niti

75

Sudhanwan, O best of kings, came to thatplace where, O master, Virochana was

waiting with Kesini. And Sudhanwan sawthere both Prahlada's son and Kesini. Andbeholding the Brahmana arrived, Kesini, Obull of the Bharata race, rising up from hers,offered him a seat, water to wash his feet,and Arghya. And asked by Virochana (toshare his seat) Sudhanwan said, 'O son ofPrahlada, I touch thy excellent golden seat. Icannot, however, suffer myself to beregarded as thy equal, and sit on it withthee.'

।

।

॥ ११॥

Virochana said, 'A piece of wooden plank, ananimal skin, or a mat of grass or straw,--these only, O Sudhanwan, are fit for thee.Thou deservest not, however, the same seatwith me.'



Vidura Niti

76

।

।

॥ १२॥

Sudhanwan said, 'Father and son.

Brahmanas of the same age and equallearning, two Kshatriyas, two Vaisyas andtwo Sudras, can sit together on the same seat,Except these, no other can sit together. Yourfather used to pay his regards to me, taking a

seat lower than that occupied by me. Thouart a child, brought up in every luxury athome and thou understandest nothing.'

।

।

॥ १३॥

Virochana said, 'Staking all the gold, kine,

horses, and every other kind of wealth that



Vidura Niti

77

we have among the Asuras, let us, OSudhanwan, ask them this question that are

able to answer.'

।

।

॥ १४॥

Sudhanwan said, 'Let alone your gold, kine,and heroes, O Virochana? Making our livesforfeited, we will ask them this question that

are competent.'

।

।

॥ १५॥

Virochana said, 'Wagering our lives whereshall we go? I will not appear before any ofthe gods and never before any among men.'



Vidura Niti

78

।

।

॥ १६॥

Sudhanwan said, 'Having wagered our lives,

we will approach thy father, for he,Prahlada, will never say an untruth even forthe sake of his son.'

।

।

॥ १७॥

।

॥ १८॥

"Vidura continued, 'Having thus laid awager, Virochana and Sudhanwan, bothmoved by rage, proceeded to that place

where Prahlada was. And beholding them



Vidura Niti

79

together, Prahlada said, 'These two who hadnever before been companions, are now seen

together coming hither by the same road,like two angry snakes. Have ye now becomecompanions,-ye who were never companionsbefore? I ask thee, O Virochana, has therebeen friendship between thee andSudhanwan?'

।

।

॥ १९॥

Virochana said, 'There is no friendshipbetween me and Sudhanwan. On the otherhand, we have both wagered our lives. O

chief of the Asuras, I shall ask thee aquestion, do not answer it untruly!'

।

।



Vidura Niti

80

॥ २०॥

Prahlada said, 'Let water, and honey andcurds, be brought for Sudhanwan. Thoudeservest our worship, O Brahmana. A whiteand fat cow is ready for thee.'

।

।

॥ २१॥

Sudhanwan said, 'Water and honey andcurds, have been presented to me on my wayhither. I shall ask thee a question. Prahlada,answer it truly! Are Brahmanas superior, oris Virochana superior?'

।

।

॥ २२॥

।



Vidura Niti

81

॥ २३॥

Prahlada said, O Brahmana, this one is myonly son. Thou also art present here inperson. How can one like us answer aquestion about which ye two havequarrelled? Sudhanwan said, 'Give unto thy

son thy kine and other precious wealth thatthou mayst have, but, O wise one, thoushouldst declare the truth when we two aredisputing about it.' Prahlada said, 'How doththat misuser of his tongue suffer, O

Sudhanwan, who answereth not truly butfalsely, a question that is put to him? I askthee this.'

।

।

॥ २४॥

।

॥ २५॥



Vidura Niti

82

।

॥ २६॥

।

॥ २७॥

Sudhanwan said, 'The person that misusethhis tongue suffers like the deserted wife,who pineth, at night, beholding her husbandsleeping in the arms of a co-wife; like aperson who hath lost at dice, or who is

weighed down with an unbearable load ofanxieties. Such a man hath also to stay,starving outside the citygates, into which hisadmission is barred. Indeed, he that givethfalse evidence is destined to always find hisfoes. He that speaketh a lie on account of an

animal, casteth down from heaven five of hissires of the ascending order. He thatspeaketh a lie on account of a cow castethdown from heaven ten of his ancestors. A lieon account of a horse causeth the downfall of

a hundred; and a lie on account of a human



Vidura Niti

83

being, the downfall of a thousand of one'ssires of the ascending order. An untruth on

account of gold ruineth the members of one'srace both born and unborn, while an untruthfor the sake of land ruineth everything.Therefore, never speak an untruth for thesake of land.'

।

।

॥ २८॥

।

॥ २९॥

Prahlada said, 'Angiras is superior to myself,and Sudhanwan is superior to thee, O

Virochana. Mother also of Sudhanwan issuperior to thy mother; therefore, thou, OVirochana, hath been defeated bySudhanwan. This Sudhanwan is now themaster of thy life. But, O Sudhanwan, I wish

that thou shouldst grant Virochana his life.'



Vidura Niti

84

।

।

॥ ३०॥

।

॥ ३१॥

Sudhanwan said, 'Since, O Prahlada, thouhast preferred virtue and hast not, fromtemptation, said an untruth, I grant thy son

his life that is dear to thee. So here is thy sonVirochana, O Prahlada, restored by me tothee. He shall, however, have to wash myfeet in the presence of the maiden Kesini.'

।

।

॥ ३२॥



Vidura Niti

85

"Vidura continued, 'For these reasons, Oking of kings, it behoveth thee not to say an

untruth for the sake of land. Saying anuntruth from affection for thy son, O king,hasten not to destruction, with all thychildren and counsellors.

।

॥ ३३॥

The gods do not protect men, taking up clubsin their hands after the manner of herdsmen;unto those, however, they wish to protect,they grant intelligence.

।

॥ ३४॥

There is no doubt that one's objects meetwith success in proportion to the attention hedirects to righteousness and morality.



Vidura Niti

86

।

॥३५॥

The Vedas never rescue from sin a deceitfulperson living by falsehood. On the otherhand, they forsake him while he is on his

death-bed, like newly fledged birdsforsaking their nests.

।

॥ ३६॥

Drinking, quarrels, enmity with largenumbers of men, all connections withconnubial disputes, and severance of

relationship between husband and wife,internal dissensions, disloyalty to the king,--these and all paths that are sinful, should, itis said, be avoided.

।



Vidura Niti

87

॥३७॥

A palmist, a thief turned into a merchant, afowler, a physician, an enemy, a friend, anda minstrel - these seven are incompetent aswitness.

।

॥ ३८॥

An Agnihotra performed from motives of

pride, abstention from speech, practisedfrom similar motives, study and sacrificefrom the same motives,--these four, ofthemselves innocent, become harmful whenpractised unduly.

।

प ॥ ३९॥

।



Vidura Niti

88

॥ ४०॥

।

ह ॥ ४१॥

One that setteth fire to a dwelling house, anadministerer of poison, a pander, a vendor of

the Soma-juice, a maker of arrows, anastrologer, one that injureth friends, anadulterer, one that causeth abortion, aviolater of his preceptor's bed, a Brahmanaaddicted to drink, one that is sharp-

speeched, a raker of old sores, an atheist, areviler of the Vedas, and taker of bribes, onewhose investiture with the sacred thread hasbeen delayed beyond the prescribed age, onethat secretly slayeth cattle, and one that

slayeth him who prayeth for protection,--these all are reckoned as equal in moralturpitude as the slayers of Brahmanas.

।

च॥४२



Vidura Niti

89

Gold is tested by fire; a well-born person, by

his deportment; an honest man, by hisconduct. A brave man is tested during aseason of panic; he that is self-controlled, intimes of poverty; and friends and foes, intimes of calamity and danger.

।

॥४३॥

Decrepitude destroyeth beauty; ambitioushopes, patience; death, life, envy,righteousness, anger, prosperity,companionship with the low, goodbehaviour; lust, modesty, and pride,everything.

।

॥ ४४॥

Prosperity taketh its birth in good deeds,

groweth in consequence of activity, driveth



Vidura Niti

90

its roots deep in consequence of skill, andacquireth stability owing to self-control.

।

॥ ४५॥

Wisdom, good lineage, self-control,acquaintance with the scriptures, prowess,absence of garrulity, gift to the extent ofone's power, and grateful ness,--these eightqualities shed a lustre upon their possessor.

।

॥४६॥

But, O sire, there is one endowment which

alone can cause all these attributes to cometogether; the fact is, when the kinghonoureth a particular person, the royalfavour can cause all these attributes to shedtheir lustre (on the favourite).



Vidura Niti

91

।

॥ ४७॥

।

॥४८॥

Those eight, O king, in the world of men, areindications of heaven. Of the eight(mentioned below) four are inseparablyconnected, with the good, and four othersare always followed by the good. The first

four which are inseparably connected withthe good, are sacrifice, gift, study andasceticism, while the other four that arealways followed by the good, are self-restraint, truth, simplicity, and abstentionfrom injury to all. 'Sacrifice, study, charity,

asceticism, truth, forgiveness, mercy, andcontentment constitute the eight differentpaths of righteousness. The first four of thesemay be practised from motives of pride, butthe last four can exist only in those that are

truly noble.



Vidura Niti

92

।

॥४९

That is no assembly where there are no oldmen, and they are not old who do not

declare what morality is. That is not moralitywhich is separated from truth, and that is nottruth which is fraught with deceit.

।

॥ ५०॥

Truth, beauty, acquaintance with thescriptures, knowledge, high birth, goodbehaviour, strength, wealth, bravery, and

capacity for varied talk,--these ten are ofheavenly origin.

।

॥ ५१॥



Vidura Niti

93

A sinful person, by committing sin, is

overtaken by evil consequences. A virtuousman, by practising virtue, reapeth greathappiness.

।

॥ ५२॥

Therefore, a man, rigidly resolved, shouldabstain from sin. Sin, repeatedly perpetrated,destroyeth intelligence; and the man whohath lost intelligence, repeatedly committethsin.

।

॥ ५३॥

Virtue, repeatedly practised, enhancethintelligence; and the man whose intelligencehath increased, repeatedly practiseth virtue.



Vidura Niti

94

।

॥ ५४॥

He that is envious, he that injureth othersdeeply, he that is cruel, he that constantlyquarreleth, he that is deceitful, soon meeteth

with great misery for practising these sins.

।

॥ ५५॥

He that is not envious and is possessed ofwisdom, by always doing what is good,never meeteth with great misery; on theother hand, he shineth everywhere.

।

॥ ५६॥

He that draweth wisdom from them that are

wise is really learned and wise. And he that



Vidura Niti

95

is wise, by attending to both virtue andprofit, succeedeth in attaining to happiness.

।

॥ ५७॥

Do that during the day which may enablethee to pass the night in happiness; and dothat during eight months of the year whichmay enable thee to pass the season of rainshappily.

।

॥ ५८॥

Do that during youth which may ensure a

happy old age; and do that during thy wholelife here which may enable thee to livehappily hereafter.

।



Vidura Niti

96

॥ ५९॥

The wise prize that food which is easilydigested, that wife whose youth hath passedaway, that hero who is victorious and thatascetic whose efforts have been crownedwith success.

।

॥ ६०॥

The gap, that is sought to be filled by wealthacquired wrongfully, remaineth uncovered,while new ones appear in other places.

।

॥ ६१॥

The preceptor controlleth them whose soulsare under their own control; the king

controlleth persons that are wicked; while



Vidura Niti

97

they that sin secretly have their controller inYama, the son of Vivaswat.

।

॥ ६२॥

The greatness of Rishis, of rivers, of river-banks, of high-souled men, and the cause ofwoman's wickedness, cannot be ascertained.

।

॥ ६३॥

O king, he that is devoted to the worship ofthe Brahmanas, he that giveth away, he thatbehaveth righteously towards his relatives,

and the Kshatriya that behaveth nobly, rulethe earth for ever.

।

॥ ६४॥



Vidura Niti

98

He that is possessed of bravery, he that is

possessed of learning, and he that knowshow to protect others,--these three arealways able to gather flowers of gold fromthe earth.

।

॥ ६५॥

Of acts, those accomplished by intelligenceare first; those accomplished by the arms,second; those by the thighs, and those bybearing weights upon the head, are the veryworst.

।

॥ ६६॥

।

॥ ६७॥



Vidura Niti

99

Reposing the care of thy kingdom onDuryodhana, on Sakuni, on foolish

Dussasana, and on Karna, how canst thouhope for prosperity? Possessed of everyvirtue, the Pandavas, O bull of the Bharatarace, depend on thee as their father. O,repose thou on them as on thy sons!"

॥

॥ ३५॥

३६

।

।

॥ १॥

।

॥ २॥

"Vidura said, 'In this connection is cited theold story of the discourse between the son of

Atri and the deities called Sadhyas is as



Vidura Niti

100

heard by us. In days of old, the deitiesknown by the name of Sadhyas questioned

the highly wise and great Rishi of rigid vows(the son of Atri), while the latter waswandering in the guise of one depending oneleemosynary charity for livelihood.

।

।

॥

The Sadhyas said, 'We are, O great Rishi,deities known as Sadhyas. Beholding thee,we are unable to guess who thou art. Itseemeth to us, however, that thou artpossessed of intelligence and self-control in

consequence of acquaintance with thescriptures. It, therefore, behoveth thee todiscourse to us in magnanimous wordsfraught with learning.'

।



Vidura Niti

101

।

॥ ४॥

The mendicant Rishi answered, 'Yeimmortals, it hath been heard by me that byuntying all the knots in the heart by the aid

of tranquillity, and by mastery over all thepassions, and observance of true religion,one should regard both the agreeable and thedisagreeable like his own self.

।

॥ ५॥

One should not return the slanders orreproaches of others for the pain that is felt

by him who beareth silently, consumeth theslanderer; and he that beareth, succeedethalso in appropriating the virtues of theslanderer.



Vidura Niti

102

।

॥ ६॥

Indulge not in slanders and reproaches. Donot humiliate and insult others. Quarrel notwith friends. Abstain from companionship

with those that are vile and low. Be notarrogant and ignoble in conduct. Avoidwords that are harsh and fraught with anger.

।

॥ ७॥

Harsh words burn and scorch the very vitals,bones, heart, and the very sources of the lifeof men. Therefore, he, that is virtuous,should always abstain from harsh and angry

words.

।

॥ ८॥



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103

That worst of men is of harsh and wrathfulspeech, who pierceth the vitals of others with

wordy thorns, beareth hell in his tongue, andshould ever be regarded as a dispenser ofmisery to men.

।

॥९

The man that is wise, pierced by another'swordy arrows, sharp-pointed and smartinglike fire or the sun, should, even if deeplywounded and burning with pain, bear thempatiently remembering that the slanderer'smerits become his.

।

॥ १०॥

He that waiteth upon one that is good orupon one that is wicked, upon one that ispossessed of ascetic merit or upon one that is

a thief, soon taketh the colour from that



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104

companion of his, like a cloth from the dye inwhich it is soaked.

।

॥११

The very gods desire his company, who,stung with reproach, returneth it not himselfnor causeth others to return it, or who beingstruck doth not himself return the blow norcauseth other to do it, and who wisheth notthe slightest injury to him that injureth him.

।

॥१२॥

Silence, it is said, is better than speech, ifspeak you must, then it is better to say thetruth; if truth is to be said, it is better to saywhat is agreeable; and if what is agreeable isto be said, then it is better to say what is

consistent with morality.



Vidura Niti

105

।

॥ १३॥

A man becometh exactly like him withwhom he liveth, or like him whom he

regardeth, or like that which he wisheth tobe.

।

॥ १४॥

One is freed from those things from whichone abstaineth, and if one abstaineth fromeverything he hath not to suffer even theleast misery.

।

॥१५

Such a man neither vanquisheth others, nor

is vanquished by others. He never injureth



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106

nor opposeth others. He is unmoved bypraise or blame. He neither grieveth nor

exalteth in joy.

।

॥ १६॥

That man is regarded as the first of hisspecies who wisheth for the prosperity of alland never setteth his heart on the misery ofothers, who is truthful in speech, humble inbehaviour, and hath all his passions undercontrol.

।

॥ १७॥

That man is regarded as a mediocre ingoodness who never consoleth others bysaying what is not true; who giveth havingpromised; and who keepeth an eye over the

weakness of others.



Vidura Niti

107

।

ऽ ॥ १८॥

These, however, are the indications of a badman, viz., incapacity to be controlled;

liability to be afflicted by dangers; pronenessto give way to wrath, ungratefulness;inability to become another's friend, andwickedness of heart.

।

॥ १९॥

He too is the worst of men, who isdissatisfied with any good that may come to

him from others who is suspicious of hisown self, and who driveth away fromhimself all his true friends.

।



Vidura Niti

108

॥ २०॥

He that desireth prosperity to himself,should wait upon them that are good, and attimes upon them that are indifferent, butnever upon them that are bad.

।

॥२१॥

He that is wicked, earneth wealth, it is true,

by putting forth his strength, by constanteffort, by intelligence, and by prowess, buthe can never win honest fame, nor can heacquire the virtues and manners of highfamilies (in any of which he may be born).'

।

।

॥२२॥



Vidura Niti

109

"Dhritarashtra said, 'The gods, they thatregard both virtue and profit without

swerving from either, and they that arepossessed of great learning, express a likingfor high families. I ask thee, O Vidura, thisquestion,--what are those families that arecalled high?'

।

।

॥२३॥

"Vidura said, 'Asceticism, self-restraint,knowledge of the Vedas, sacrifices, puremarriages, and gifts of food,--those familiesin which these seven exist or are practisedduly, are regarded as high.

।

॥



Vidura Niti

110

There are high families who deviate not fromthe right course whose deceased ancestors

are never pained (by witnessing the wrong-doings of their descendants), who cheerfullypractise all the virtues, who desire toenhance the pure fame of the line in whichthey are born, and who avoid every kind offalsehood.

।

॥ २५॥

Families that are high, fall down and becomelow owing to the absence of sacrifices,impure marriages, abandonment of theVedas, and violation of virtues.

।

॥ २६॥

Families that are high, fall down and becomelow owing to the destruction of properties of

deities, robbing of the properties of



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111

brahmanas, and insults offered toBrahmanas.

।

च ॥ २७॥

High families fall off and become low owingto their members disregarding or speaking illof Brahmanas, or to the misappropriation, OBharata, of what had been deposited withthem by others.

।

॥ २८॥

।

॥ २९॥

Those families that are possessed ofmembers, wealth and kine, are not regardedas families if they be wanting in good

manners and conduct, while families



Vidura Niti

112

wanting in wealth but distinguished bymanners and good conduct are regarded as

such and win great reputation.

।

॥३०

Let none in our race be a fomenter ofquarrels, none serve a king as minister, nonesteal the wealth of others, none provokeintestine dissensions, none be deceitful orfalse in behaviour, and none eat beforeserving the Rishis, the gods, and guests.

।

॥ ३१॥

He, in our race, who slayeth Brahmanas, orentertaineth feelings of aversion towardsthem, or impedeth or otherwise injurethagriculture, doth not deserve to mix with us.



Vidura Niti

113

।

चन ॥ ३२॥

Straw (for a seat), ground (for sitting upon),water (to wash the feet and face), and,fourthly sweet words,--these are never

wanting in the houses of the good.

।

॥ ३३॥

Virtuous men devoted to the practice ofrighteous acts, when desirous of entertaining(guests), have these things ready for beingoffered with reverence.

।

॥३४

As the Sandal tree, O king, though thin, is

competent to bear weights which timbers of



Vidura Niti

114

other trees (much thicker) cannot; so theythat belong to high families are always able

to bear the weight of great cares whichordinary men cannot.

।

॥ ३५॥

He is no friend whose anger inspireth fear,or who is to be waited upon with fear. He,however, on whom one can reposeconfidence as on a father, is a true friend.Other friendships are nominal connection.

।

॥ ३६॥

He that beareth himself as a friend, eventhough unconnected by birth of blood, is atrue friend, a real refuge, and a protector.



Vidura Niti

115

।

॥ ३७॥

He, whose heart is unsteady, or who dothnot wait upon the aged, or who is of arestless disposition cannot make friends.

।

॥ ३८॥

Success (in the attainment of objects)

forsaketh the person whose heart isunsteady, or who hath no control over hismind, or who is a slave of his senses, likeswans forsaking a tank whose waters havedried up.

।

॥ ३९॥

They that are of weak minds suddenly give

way to anger and are gratified without



Vidura Niti

116

sufficient cause; they are like clouds that areso inconstant.

।

॥ ४०॥

The very birds of prey abstain from touchingthe dead bodies of those who having beenserved and benefited by friends, showingratitude to the latter.

।

॥ ४१॥

Beest thou poor or beest thou rich, thoushouldst honour thy friends. Until someservice is asked, the sincerity or otherwise of

friends cannot be known.

।

॥ ४२॥



Vidura Niti

117

Sorrow killeth beauty; sorrow killethstrength; sorrow killeth the understanding;

and sorrow bringeth on disease.

।

॥ ४३॥

Grief, instead of helping the acquisition ofhis object, drieth up the body, and makethone's foes glad. Therefore, do not yield togrief.

।

॥४४

Men repeatedly die and are reborn;

repeatedly they wither away and grow;repeatedly they ask others for help, and theythemselves are asked for help; repeatedlythey lament and are lamented.



Vidura Niti

118

।

॥४५

Happiness and misery, plenty and want,gain and loss, life and death, are shared byall in due order. Therefore, he that is self-

controlled should neither exult in joy norrepine in sorrow.

।

॥४६॥

The six senses are always restless. Throughthe most predominant one amongst themone's understanding escapeth in proportionto the strength it assumes, like water from a

pot through its holes.'

।

।



Vidura Niti

119

॥ ४७॥

।

॥ ४८॥

"Dhritarashtra said, 'King Yudhishthira whois like a flame of fire, has been deceived by

me. He will surely exterminate in battle allmy wicked sons. Everything, therefore,seems to me to be fraught with danger, andmy mind is full of anxiety, O thou of greatintelligence, tell me such words as may

dispel my anxiety.'

।

।

॥ ४९॥

"Vidura said, 'O sinless one, in nothing elsethan knowledge and asceticism, in nothingelse than restraining the senses, in nothing



Vidura Niti

120

else than complete abandonment of avarice,do I see thy good.

।

॥ ५०॥

Fear is dispelled by self-knowledge; byasceticism one winneth what is great andvaluable; by waiting upon superiors learningis acquired; and peace is gained by self-restraint.

।

॥ ५१॥

They that desire salvation without having

acquired the merit attainable by gifts, or thatwhich is attainable by practising the ritual ofthe Vedas, do not sojourn through life, freedfrom anger and aversion.



Vidura Niti

121

।

॥ ५२॥

The happiness that may be derived from a judicious course of study, from a battlefought virtuously, from ascetic austerities

performed rigidly, always increaseth at theend.

।

॥५३॥

They that are no longer in peace with theirrelatives, obtain no steep even if they haverecourse to well-made beds; nor do they, Oking, derive any pleasure from women, orthe laudatory hymns of bards and eulogists.

।

॥५४॥



Vidura Niti

122

Such persons can never practise virtue.Happiness can never be theirs, in this world.

Honours can never be theirs, and peace hathno charm for them.

।

॥५५

Counsels that are for their benefit pleasethem not. They never acquire what they havenot, nor succeed in retaining what they have,O king, there is no other end for such mensave destruction.

।

॥ ५६॥

As milk is possible in kine, asceticism inBrahmanas, and inconstancy in women, sofear is possible from relatives.

।



Vidura Niti

123

॥ ५७॥

Numerous thin threads of equal length,collected together, are competent to bear,from the strength of numbers, the constantrolling of the shuttle-cock over them. Thecase is even so with relatives that are good.

।

॥ ५८॥

O bull of the Bharata race, separated fromone another, burning brands produce onlysmoke; but brought together they blaze forthinto a powerful flame. The case is even so, ODhritarashtra, with relatives.

।

॥ ५९॥



Vidura Niti

124

They, O Dhritarashtra, who tyrannise overBrahmanas, women, relatives, and kine, soon

fall off their stalks, like fruits that are ripe.

।

॥ ६०॥

And the tree that stands singly, thoughgigantic and strong and deep-rooted, hath itstrunk soon smashed and twisted by a mightywind.

।

॥ ६१॥

Those trees, however, that grow in closecompact are competent owing to mutual

dependence to resist winds more violent still.

।

॥ ६२॥



Vidura Niti

125

Thus he, that is single, however, endowedwith all the virtues, is regarded by foes as

capable of being vanquished like an isolatedtree by the wind.

।

॥ ६३॥

Relatives, again, in consequence of mutualdependence and mutual aid, grow together,like lotus-stalks in a lake.

।

॥ ६४॥

These must never be slain, viz., Brahmanas,

kine, relatives, children, women, thosewhose food is eaten, and those also that yieldby asking for protection.

।



Vidura Niti

126

॥ ६५॥

O king, without wealth no good quality canshow itself in a person. If, however, thou artin health, thou canst achieve thy good, for heis dead who is unhealthy and ill.

।

॥६६॥

O king, anger is a kind of bitter, pungent,

acrid, and hot drink, painful in itsconsequences: it is a kind of headache notborn of any physical illness, and they that areunwise can never digest it. Do thou, O king,swallow it up and obtain peace.

।

॥



Vidura Niti

127

They that are tortured by disease have noliking for enjoyments, nor do they desire any

happiness from wealth. The sick, however,filled with sorrow, know not what happinessis or what the enjoyments of wealth are.

।

॥ ६८॥

Beholding Draupadi won at dice, I told theebefore, O king, these words - They that arehonest avoid deceit in play. Therefore, stopDuryodhana! Thou didst not, however, actaccording to my words.

।

॥ ६९॥

That is not strength which is opposed tosoftness. On the other hand, strength mixedwith softness constitutes true policy which

should ever be pursued. That prosperity



Vidura Niti

128

which is dependent on crookedness alone isdestined to be destroyed. That prosperity,

however, which depends on both strengthand softness, descends to sons andgrandsons in tact.

।

॥

Let, therefore, thy sons cherish the Pandavas,and the Pandavas also cherish thy sons. Oking, let the Kurus and the Pandavas, bothhaving same friends and same foes, livetogether in happiness and prosperity.

।

॥

Thou art, today, O king, the refuge of thesons of Kuru. Indeed, the race of Kuru, OAjamida, is dependent on thee. O sire,

preserving thy fame unsullied, cherish thou



Vidura Niti

129

the children of Pandu, afflicted as they arewith the sufferings of exile.

।

॥ ७२॥

O descendant of Kuru, make peace with thesons of Pandu. Let not thy foes discover thyholes. They all, O god among men, aredevoted to truth. O king of men, withdrawDuryodhana from his evil ways.'"

॥

॥ ३६॥



Vidura Niti

130

३७

।

।

॥ १॥

।

॥ २॥

"Vidura said, 'O son of Vichitravirya, Manu,the son of the Self-created, hath, O king,

spoken of the following seven and ten kindsof men, as those that strike empty space withtheir fists, or seek to bend the vapoury bowof Indra in the sky, or desire to catch theintangible rays of the sun.

।

॥

।



Vidura Niti

131

॥ ४॥

।

॥५॥

।

॥६॥

These seven and ten kinds of foolish men areas follow: he who seeketh to control a personthat is incapable of being controlled; he whois content with small gains; he who humbly

pays court to enemies; he who seeks torestrain women's frailty; he who asketh himfor gifts who should never be asked; he whoboasteth, having done anything; he who,born in a high family, perpetrateth an

improper deed; he who being weak alwayswageth hostilities with one that is powerful;he who talketh to a person listeningscoffingly; he who desireth to have thatwhich is unattainable; he who being a father-in-law, jesteth with his daughter-in-law; hewho boasteth at having his alarms dispelled



Vidura Niti

132

by his daughter-in-law; he who scattereth hisown seeds in another's field; he who

speaketh ill of his own wife; he who havingreceived anything from another sayeth thathe doth not remember it, he who, havinggiven away anything in words in holyplaces, boasteth at home when asked tomake good his words, and he who striveth toprove the truth of what is false. The envoysof Yama, with nooses in hand, drag thosepersons to hell.

।

॥७

One should behave towards another just asthat other behaveth towards him. Even this

is consistent with social polity. One maybehave deceitfully towards him thatbehaveth deceitfully, but honestly towardshim that is honest in his behaviour.



Vidura Niti

134

period of life allotted to creatures. It is thesewhich kill men, and not death. Knowing this,

blessed be thou!'

।

॥ ११॥

।

॥ १२॥

'He who appropriates to himself the wife of

one who hath confided in him; he whoviolates the bed of his preceptor; thatBrahmana, O Bharata, who becomes thehusband of a Sudra woman, or drinks wines;he who commendeth Brahmanas orbecometh their master, or taketh away the

lands that support them; and he who takeththe lives of those who yield asking forprotection, are all guilty of the sin of slayingBrahmanas. The Vedas declare that contactwith these requires expiation.



Vidura Niti

135

।

॥१३

He that accepts the teaching of the wise; hethat is acquainted with the rules of morality;he that is liberal; he that eateth having first

dedicated the food to the gods and Pitris; hethat envieth none; he that is incapable ofdoing anything that injureth others; he that isgrateful, truthful, humble and learned,succeedeth in attaining to heaven.

।

॥ १४॥

'They are abundant, O king, that can always

speak agreeable words. The speaker,however, is rare, as also the hearer, of wordsthat are disagreeable but medicinal.

।



Vidura Niti

136

॥ १५॥

That man who, without regarding what isagreeable or disagreeable to his master butkeeping virtue alone in view, sayeth what isunpalatable, but medicinal, truly addeth tothe strength of the king.

।

॥ १६॥

For the sake of the family a member may besacrificed; for the sake of the village, a familymay be sacrificed; for the sake of a kingdoma village may be sacrificed; and for the sakeof one's soul, the whole earth may be

sacrificed.

।

॥ १७॥



Vidura Niti

137

One should protect his wealth in view of thecalamities that may overtake him; by his

wealth one should protect his wives, and byboth his wealth and wives one shouldprotect his own self.

।

॥ १८॥

From very olden times it hath been seen thatgambling provoketh quarrels. Therefore, hethat is wise, should not resort to it even in

jest. O son of Pratipa, at the time of thatgambling match I told thee, O king--this isnot proper. But, O son of Vichitravirya, likemedicine to a sick man, those words of minewere not agreeable to thee.

।

॥



Vidura Niti

138

O king, thou desirest to vanquish the sons ofPandu, who are just as peacocks of

variegated plumage, whereas thy sons are allas crows. Forsaking lions thou art protecting

jackals! O king, when the time cometh, thouwilt have to grieve for all this.

।

॥२०

That master, O sire, who doth not give ventto his displeasure with devoted servantszealously pursuing his good, enlisteth theconfidence of his servants. In fact, the latteradhere to him even in distress.

।

॥

By confiscating the grants to one's servantsor stopping their pay, one should not seek to

amass wealth, for even affectionate



Vidura Niti

139

counsellors deprived of their means of lifeand enjoyment, turn against him and leave

him (in distress).

।

॥२२॥

Reflecting first on all intended acts andadjusting the wages and allowances ofservants with his income and expenditure, aking should make proper alliances, for thereis nothing that cannot be accomplished byalliances.

।

॥

That officer who fully understanding theintentions of his royal master dischargeth allduties with alacrity, and who is respectablehimself and devoted to his master, always

telleth what is for his master's good, and



Vidura Niti

140

who is fully acquainted with the extent of hisown might and with that also of those

against, whom he may be engaged, shouldbe regarded by the king as his second self.

।

॥२४

That servant, however, who commanded (byhis master) disregardeth the latter'sinjunctions and who enjoined to do anythingrefuseth to submit, proud as he is of his ownintelligence and given to arguing against hismaster, should be got rid of without the leastdelay.

।

॥ २५॥

Men of learning say that a servant should beendued with these eight qualities, viz.,

absence of pride, ability, absence of



Vidura Niti

141

procrastination, kindness, cleanliness,incorruptibility, birth in a family free from

the taint of disease, and weightiness ofspeech.

।

॥ २६॥

No man should confidently enter an enemy'shouse after dusk even with notice. Oneshould not at night lurk in the yard ofanother's premises, nor should one seek toenjoy a woman to whom the king himselfmight make love.

।

॥२७

Never set thyself against the decision towhich a person hath arrived who keepethlow company and who is in the habit of

consulting all he meeteth. Never tell him,--I



Vidura Niti

142

do not believe thee,-but assigning somereason send him away on a pretext.

।

॥२८॥

A king who is exceedingly merciful, awoman of lewd character, the servant of aking, a son, a brother, a widow having aninfant son one serving in the army, and onethat hath suffered great losses, should neverbe engaged in pecuniary transactions oflending or borrowing.

।

॥२९

He that performeth ablutions winneth theseten, viz., strength, beauty, a clear voice,capacity to utter all the alphabetical sounds,delicacy of touch, fineness of scent,



Vidura Niti

143

cleanliness, gracefulness, delicacy of limbs,and beautiful women.

।

॥ ३०॥

He that eateth sparingly winneth these six,viz., health, long life, and ease; his progenyalso becometh healthy, and nobodyreproacheth him for gluttony.

।

॥ ३१॥

One should not give shelter to these in hishouse, viz., one that always acteth

improperly, one that eateth too much, onethat is hated by all, one that is exceedinglydeceitful, one that is cruel, one that isignorant of the proprieties of time and place,and one that dresseth indecently.



Vidura Niti

144

।

॥३२॥

A person, however distressed, should neversolicit a miser for alms, or one that speakethill of others, or one that is unacquainted with

the shastras, or a dweller in the woods, orone that is cunning, or one that doth notregard persons worthy of regard, or one thatis cruel, or one that habitually quarrels withothers, or one that is ungrateful.

।

॥ ३३॥

A person should never wait upon these six

worst of men, viz., one that is a foe, one thatalways errs, one that is wedded to falsehood,one that is wanting in devotion to the gods,one that is without affection, and one thatalways regards himself competent to do

everything.



Vidura Niti

147

between them that are all thy sons; secondly,a life of continued anxiety; thirdly, the loss of

the fair fame of the Kurus; and lastly, the joyof those that are thy enemies.

।

॥ ३९॥

The wrath of Bhishma, O thou of thesplendour of Indra, of Drona, and the kingYudhishthira, will consume the whole world,like a comet of large proportions fallingtransversely on the earth.

।

॥ ४०॥

Thy hundred sons and Karna and the sons ofPandu can together rule the vast earth withthe belt of the seas.



Vidura Niti

148

।

॥ ४१॥

O king, the Dhartarashtras constitute a forestof which the Pandavas are, I think, tigers. O,do not cut down that forest with its tigers! O,

let not the tigers be driven from that forest!

।

॥ ४२॥

There can be no forest without tigers, and notigers without a forest. The forest shelters thetigers and tigers guard the forest!'

।

॥ ४३॥

They that are sinful never seek so much toascertain the good qualities of others as to

ascertain their faults.



Vidura Niti

150

He that followeth virtue, profit, and desire,in proper seasons, obtaineth, both here and

hereafter, a combination of all three.

।

॥ ४७॥

He that restraineth the force of both angerand joy, and never, O king, loseth his sensesunder calamities, winneth prosperity.

।

॥ ४८॥

।

॥ ४९॥

।

॥ ५०॥

।



Vidura Niti

151

॥ ५१॥

Listen to me, O king. Men are said to havefive different kinds of strength, Of these, thestrength of arms is regarded to be of themost inferior kind. Blessed be thou, theacquisition of good counsellors is regarded

as the second kind of strength. The wise havesaid that the acquisition of wealth is the thirdkind of strength. The strength of birth, Oking, which one naturally acquireth fromone's sires and grandsires, is regarded as the

fourth kind of strength. That, however, OBharata, by which all these are won, andwhich is the foremost of all kinds of strength,is called the strength of the intellect.

।

॥ ५२॥

Having provoked the hostility of a personwho is capable of inflicting great injury on afellow creature, one should not gather



Vidura Niti

152

assurance from the thought that one liveth ata distance from the other.

।

॥ ५३॥

Who that is wise that can place his trust onwomen, kings, serpents, his own master,enemies, enjoyments, and period of life?

।

॥५४

There are no physicians nor medicines forone that hath been struck by the arrow ofwisdom. In the case of such a person neither

the mantras of homa, nor auspiciousceremonies, nor the mantras of the AtharvaVeda, nor any of the antidotes of poison, areof any efficacy.



Vidura Niti

153

।

॥ ५५॥

Serpents, fire, lions, and consanguineousrelatives,--none of these, O Bharata, shouldbe disregarded by a man; all of these are

possessed of great power.

।

॥ ५६॥

Fire is a thing of great energy in this world. Itlurketh in wood and never consumeth it tillit is ignited by others.

।

॥ ५७॥

That very fire, when brought out by friction,consumeth by its energy not only the wood



Vidura Niti

155

॥ ६०॥

O king, O son of Ambika, thy son is as aforest. O sire, know that the Pandavas are thelions of that forest. Without its lions theforest is doomed to destruction, and lionsalso are doomed to destruction without the

forest (to shelter them).'"

॥

॥ ३७॥



Vidura Niti

157

।

॥ ३॥

The wise have said that man liveth in vain inwhose dwelling a Brahmana conversant withmantras doth not accept water, honey and

curds, and kine from fear of being unable toappropriate them, or from miserliness andunwillingness with which the gifts are made.

।

॥४

A physician, a maker of arrows, even onethat hath given up the vow of Brahmacharyabefore it is complete, a thief, a crooked-

minded man, a Brahmana that drinks, onethat causeth miscarriage, one that liveth byserving in the army, and one that selleth theVedas, when arrived as a guest, howeverundeserving he may be the offer of water



Vidura Niti

158

should be regarded (by a householder) asexceedingly dear.

।

॥५

A Brahmana should never be a seller of salt,of cooked food, curds, milk, honey, oil,clarified butter, sesame, meat, fruits, roots,potherbs, dyed clothes, all kinds ofperfumery, and treacle.

।

॥ ६॥

He that never giveth way to anger, he that is

above grief, he that is no longer in need offriendship and quarrels, he that disregardethboth praise and blame, and he that standethaloof from both what is agreeable anddisagreeable, like one perfectly withdrawn



Vidura Niti

161

॥ ११॥

It hath been said that wives that are highlyblessed and virtuous, worthy of worship andthe ornaments of their homes, are reallyembodiments of domestic prosperity. Theyshould, therefore, be protected particularly.

।

।

॥ १२॥

One should devolve the looking over of hisinner apartments on his father; of thekitchen, on his mother; of the kine, onsomebody he looks upon as his own self, but

as regards agriculture, one should look overit himself. One should look after guests ofthe trader-caste through his servants, andthose of the Brahmana caste through hissons.



Vidura Niti

162

।

॥ १३॥

Fire hath its origin in water; Kshatriyas inBrahmanas; and iron in stone. The energy ofthose (i.e., fire, Kshatriyas, and iron) can

affect all things but is neutralised as soon asthe things come in contact with theirprogenitors.

।

॥ १४॥

Fire lieth concealed in wood withoutshowing itself externally. Good andforgiving men born of high families and

endued with fiery energy, do not betray anyoutward symptoms of what is within them.

।

॥ १५॥



Vidura Niti

163

That king whose counsels cannot be knownby either outsiders or those about him, but

who knoweth the counsels of others throughhis spies, enjoyeth his prosperity long.

क ।

॥ १६॥

One should never speak of what one intendsto do. Let anything thou doest in respect ofvirtue, profit, and desire, be not known till itis done. Let counsels be not divulged.

।

॥ १७॥

Ascending on the mountain-top or on theterrace of a palace, or proceeding to awilderness devoid of trees and plants, oneshould, in secrecy, mature his counsels.



Vidura Niti

164

।

।

॥ १८॥

O Bharata, neither a friend who is withoutlearning, nor a learned friend who hath no

control over his senses, deserveth to be arepository of state secrets. O king, nevermake one thy minister without examininghim well, for a king's finances and thekeeping of his counsels both depend on his

minister.

।

॥ १९॥

That king is the foremost of rulers, whoseministers know his acts in respect of virtue,profit and desire, only after they are done.The king whose counsels are kept close,

without doubt, commandeth success.



Vidura Niti

165

।

॥ २०॥

He, that from ignorance committeth acts thatare censurable, loseth his very life inconsequence of the untoward results of those

acts.

।

॥ २१॥

The doing of acts that are praise-worthy isalways attended with ease. Omission to dosuch acts leadeth to repentance.

।

॥ २२॥

O king, he that hath an eye upon increase,decrease, and surplus, he that is conversant

with the six means and knoweth also his



Vidura Niti

166

own self, he whose conduct is alwaysapplauded, bringeth the whole earth under

subjection to himself.

।

॥ २३॥

He whose anger and joy are productive ofconsequences, he who looketh overpersonally what should be done, he whohath his treasury under his own control,bringeth the whole earth under subjection tohimself.

।

॥ २४॥

The king should be content with the name hewins and the umbrella that is held over hishead. He should divide the wealth of thekingdom among these that serve him. Alone

he should not appropriate everything.



Vidura Niti

167

।

॥ २५॥

A Brahmana knoweth a Brahmana, thehusband understandeth the wife, the kingknoweth the minister, and monarchs know

monarchs.

।

॥ २६॥

A foe that deserveth death, when broughtunder subjection should never be set free. Ifone be weak one should pay court to one'sfoe that is stronger, even if the latter deservesdeath; but one should kill that foe as soon as

one commandeth sufficient strength, for, ifnot killed, dangers soon arise from him.

।

॥ २७॥



Vidura Niti

168

One should, with an effort, control his wrathagainst the gods, kings, Brahmanas, old men,

children, and those that are helpless.

।

॥ २८॥

He that is wise should avoid unprofitablequarrels such as fools only engage in. By thisone winneth great fame in this world andavoideth misery and unhappiness.

।

॥ २९॥

People never desire him for a master whose

grace is fruitless and whose wrath goest fornothing, like women never desiring him for ahusband who is a eunuch.

।



Vidura Niti

170

envious, or sinful, foul-tongued, andwrathful.

।

॥ ३३॥

Absence of deceitfulness, gift, observance ofthe established rules of intercourse, andspeech well-controlled, bring all creaturesunder subjection.

।

॥ ३४॥

He that is without deceitfulness, he that isactive, grateful, intelligent, and guileless,

even if his treasury be empty, obtainethfriends, counsellors, and servants.

।

॥ ३५॥



Vidura Niti

171

Intelligence, tranquillity of mind, self-control, purity, absence of harsh speech and

unwillingness to do anything disagreeable tofriends,--these seven are regarded as the fuelof prosperity's flame.

।

॥ ३६॥

The wretch who doth not give to others theirdue, who is of wicked soul, who isungrateful, and shameless, should, O king,be avoided.

।

॥ ३७॥

The guilty person who provoketh anotherabout him that is innocent, cannot sleeppeacefully at night, like a person passing thenight with a snake in the same room.



Vidura Niti

173

They sink helplessly. O king, like a raft madeof stone, who have a woman, a deceitful

person, or a child, for their guide.

।

॥ ४१॥

They that are competent in the generalprinciples of work, though not in particularkinds of work are regarded by men aslearned and wise for particular kinds ofwork, are subsidiary.

।

॥ ४२॥

That man who is highly spoken of byswindlers, mimes and women of ill fame, ismore dead than alive.



Vidura Niti

174

।

॥ ४३॥

।

॥ ४४॥

Forsaking these mighty bowmen ofimmeasurable energy, viz., the son of Pandu,thou hast, O Bharata, devolved onDuryodhana, the cares of a mighty empire.Thou shalt, therefore, soon see that swelling

affluence fall off, like Vali fallen off from thethree worlds.'"

॥

॥



Vidura Niti

175

३९

।

।

॥१

"Dhritarashtra said, 'Man is not the disposerof either his prosperity or adversity. He islike a wooden doll moved by strings. Indeed,the Creator hath made man subject toDestiny. Go on telling me, I am attentive to

what thou sayest.'

।

।

॥ २॥

"Vidura said, 'O Bharata, by speaking wordsout of season even Vrihaspati himselfincurreth reproach and the charge of

ignorance.



Vidura Niti

177

O king, as soon as Duryodhana was born Itold thee,--thou shouldst abandon this one

son, for by abandoning him thou wouldstsecure the prosperity of thy hundred sons,--and by keeping him, destruction wouldovertake thy hundred sons, that gain shouldnever be regarded highly which leadeth toloss. On the other hand, that loss evenshould be regarded highly which wouldbring on gain. That is no loss, O king, whichbringeth on gain. That, however, should bereckoned as loss which is certain to bringabout greater losses still.

।

॥ ६॥

Some become eminent in consequence ofgood qualities; others become so inconsequence of wealth. Avoid them, ODhritarashtra, that are eminent in wealth butdestitute of good qualities!'



Vidura Niti

178

।

।

॥ ७॥

"Dhritarashtra said, 'All that you sayest isapproved by the wise and is for my future

good. I dare not, however, abandon my son.It is well-known that where there isrighteousness there is victory.'

।

।

॥ ८॥

"Vidura said, 'He that is graced with everyvirtue and is endued with humility, is neverindifferent to even the minutest sufferings ofliving creatures.

।



Vidura Niti

179

॥ ९॥

They, however, that are ever employed inspeaking ill of others, always strive withactivity quarrelling with one another and inall matters, calculated to give pain to others.

।

॥ १०॥

There is sin in accepting gifts from, and

danger in making gifts to them, whose verysight is inauspicious and whosecompanionship is fraught with danger.

।

॥ ११॥

They that are quarrelsome, covetous,shameless, deceitful, are known unrighteous,

and their companionship should always be



Vidura Niti

180

avoided. One should also avoid those menthat are endued with similar faults of a grave

nature.

।

॥ १२॥

When the occasion that caused thefriendship is over, the friendship of thosethat are low, the beneficial result of thatconnection, and the happiness also derivablefrom it, all come to an end.

।

॥ १३॥

They then strive to speak ill of their (late)friend and endeavour to inflict loss on him,and if the loss they sustain be even verysmall, for all that they, from want of self-control, fail to enjoy peace.



Vidura Niti

181

।

॥ १४॥

He that is learned, examining everythingcarefully and reflecting well, should, from adistance, avoid the friendship of vile and

wicked-minded persons such as these.

।

॥ १५॥

He that helpeth his poor and wretched andhelpless relatives, obtain children andanimals and enjoyeth prosperity thatknoweth no end.

।

॥ १६॥

They that desire their own benefit should

always succour their relatives. By every



Vidura Niti

182

means, therefore, O king, do thou seek thegrowth of thy race.

।

॥ १७॥

Prosperity will be thine, O Monarch, if thoubehavest well towards all thy relatives. Evenrelatives that are destitute of good qualitiesshould be protected.

।

॥ १८॥

।

॥ १९॥

O bull of the Bharata race, how much more,therefore, should they be protected that areendued with every virtue and are humblyexpectant of thy favours? Favour thou the

heroic sons of Pandu, O monarch, and let a



Vidura Niti

183

few villages be assigned to them for theirmaintenance. By acting thus, O king, fame

will be thine in this world.

।

॥ २०॥

Thou art old; thou shouldst, therefore,control thy sons. I should say what is for thygood. Know me as one that wishes well tothee.

।

॥ २१॥

।

चन ॥ २२॥

He that desireth his own good should neverquarrel, O sire, with his relatives. O bull ofthe Bharata race, happiness should ever be

enjoyed with one's relatives, and not without



Vidura Niti

184

them, to eat with one another, to talk withone another, and to love one another, are

what relatives should always do. Theyshould never quarrel.

।

॥ २३॥

In this world it is the relatives that rescue,and the relatives that ruin (relatives). Thoseamongst them that are righteous rescue;while those that are unrighteous sink (theirbrethren).

।

॥ २४॥

O king, be thou, O giver of honours,righteous in thy conduct towards the sons ofPandu. Surrounded by them, thou wouldstbe unconquerable by thy foes.



Vidura Niti

185

।

॥ २५॥

If a relative shrinks in the presence of aprosperous relative, like a deer at sight of ahunter armed with arrows, then the

prosperous relative hath to take uponhimself all the sins of the other.

।

॥ २६॥

O best of men, repentance will be thine (forthis thy inaction at present) when in futurethou wilt hear of the death of either thePandavas or thy sons.

।

॥ २७॥



Vidura Niti

186

O, think of all this. When life itself isunstable, one should in the very beginning

avoid that act in consequence of which onewould have to indulge in regrets havingentered the chamber of woe.

।

॥ २८॥

True it is that a person other than Bhargava,the author of the science of morality is liableto commit actions that go against morality. Itis seen, however, that a just notion ofconsequence is present in all persons ofintelligence.

।

॥ २९॥

Thou art an aged scion of Kuru's race. IfDuryodhana inflicted these wrongs on the



Vidura Niti

188

Humility removeth obloquy, ears, failure,prowess; forgiveness always conquereth

anger; and auspicious rites destroy allindications of evil.

।

॥ ३३॥

One's lineage, O king, is tested by his objectsof enjoyment, place of birth, house,behaviour, food, and dress.

।

॥ ३४॥

The friendship of those persons never

cooleth, whose hearts, secret pursuits, andpleasures, and acquirements, accord in everyrespect.

।



Vidura Niti

189

॥ ३५॥

He that is intelligent should avoid anignorant person of wicked soul, like a pitwhose mouth is covered with grass, forfriendship with such a person can never last.

।

॥ ३६॥

The man of wisdom should never contract

friendship with those that are proud,ignorant, fierce, rash and fallen off fromrighteousness.

।

॥ ३७॥

He that is grateful, virtuous, truthful, large-hearted, and devoted, and he that hath his

senses under control, preserveth his dignity,



Vidura Niti

190

and never forsaketh a friend, should bedesired for a friend.

।

॥ ३८॥

The withdrawal of the senses from theirrespective objects is equivalent to deathitself. Their excessive indulgence againwould ruin the very gods.

।

॥ ३९॥

Humility, love of all creatures, forgiveness,and respect for friends,--these, the learned

have said, lengthen life.

।

॥ ४०॥



Vidura Niti

191

He who with a firm resolution striveth toaccomplish by a virtuous policy purposes

that have once been frustrated, is said topossess real manhood.

।

॥ ४१॥

That man attaineth all his objects, who isconversant with remedies to be applied inthe future, who is firmly resolved in thepresent, and who could anticipate in the pasthow an act begun would end.

।

॥ ४२॥

That, which a man pursueth in word, deed,and thought, winneth him for its own;therefore, one should always seek that whichis for his good.



Vidura Niti

192

।

॥ ४३॥

Effort after securing what is good, theproperties of time, place, and means,acquaintance with the scriptures, activity,

straightforwardness, and frequent meetingswith those that are good,--these bring aboutprosperity.

।

॥ ४४॥

Perseverance is the root of prosperity, ofgain, and of what is beneficial. The man thatpursueth an object with perseverance and

without giving it up in vexation, is reallygreat, and enjoyeth happiness that isunending.

।



Vidura Niti

193

॥ ४५॥

O sire, there is nothing more conducive ofhappiness and nothing more proper for aman of power and energy as foregiveness inevery place and at all times.

।

॥ ४६॥

He that is weak should forgive under all

circumstances. He that is possessed of powershould show forgiveness from motives ofvirtue; and he, to whom the success orfailure of his objects is the same, is naturallyforgiving.

।

॥ ४७॥



Vidura Niti

194

That pleasure the pursuit of which doth notinjure one's virtue and profit, should

certainly be pursued to one's fill. One shouldnot, however, act like a fool by giving freeindulgence to his senses.

।

॥ ४८॥

Prosperity never resides in one who suffershimself to be tortured by a grief, who isaddicted to evil ways, who denies Godhead,who is idle, who hath not his senses undercontrol, and who is divested of exertion.

।

॥ ४९॥

The man that is humble, and who fromhumility is modest is regarded as weak andpersecuted by persons of misdirected

intelligence.



Vidura Niti

195

।

॥ ५०॥

Prosperity never approacheth from fear theperson that is excessively liberal, that givethaway without measure, that is possessed of

extraordinary bravery, that practiseth themost rigid vows, and that is very proud ofhis wisdom. Prosperity doth not reside inone that is highly accomplished, nor in onethat is without any accomplishment. Shedoth not desire a combination of all thevirtues, nor is she pleased with the totalabsence of all virtues. Blind, like a mad cow,prosperity resides with some one who is notremarkable.

।

॥ ५१॥



Vidura Niti

196

The fruits of the Vedas are ceremoniesperformed before the (homa) fire; the fruits

of an acquaintance with the scriptures aregoodness of disposition and conduct. Thefruits of women are the pleasures ofintercourse and offspring; and the fruits ofwealth are enjoyment and charity.

।

॥ ५२॥

He that performeth acts tending to secure hisprosperity in the other world with wealthacquired sinfully, never reapeth the fruits ofthese acts in the other world, in consequenceof the sinfulness of the acquisitions (spent forthe purpose).

।

॥ ५३॥



Vidura Niti

197

In the midst of deserts, or deep woods, orinaccessible fastnesses, amid all kinds of

dangers and alarms or in view of deadlyweapons upraised for striking him, he thathath strength of mind entertaineth no fear.

।

॥ ५४॥

Exertion, self-control, skill, carefulness,steadiness, memory, and commencement ofacts after mature deliberation,-know thatthese are the roots of prosperity.

।

॥ ५५॥

Austerities constitute the strength of ascetics;the Vedas are the strength of thoseconversant with them; in envy lieth thestrength of the wicked; and in forgiveness,

the strength of the virtuous.



Vidura Niti

198

।

॥ ५६॥

These eight, viz., water, roots, fruits, milk,clarified butter (what is done at) the desire ofa Brahmana, (or at) the command of a

preceptor, and medicine, are not destructiveof a vow.

।

॥ ५७॥

That which is antagonistic to one's own self,should never be applied in respect ofanother. Briefly even this is virtue. Otherkinds of virtue there are, but these proceed

from caprice.

।

॥ ५८॥



Vidura Niti

199

Anger must be conquered by forgiveness;and the wicked must be conquered by

honesty; the miser must be conquered byliberality, and falsehood must be conqueredby truth.

।

॥ ५९॥

One should not place trust on a woman, aswindler, an idle person, a coward, one thatis fierce, one that boasts of his own power, athief, an ungrateful person, and an atheist.

।

॥ ६०॥

Achievements, period of life, fame, andpower--these four always expand in the caseof him that respectfully saluteth hissuperiors and waiteth upon the old.



Vidura Niti

200

।

॥ ६१॥

Do not set thy heart after these objects whichcannot be acquired except by very painfulexertion, or by sacrificing righteousness, or

by bowing down to an enemy.

।

॥ ६२॥

A man without knowledge is to be pitied; anact of intercourse that is not fruitful is to bepitied; the people of a kingdom that arewithout food are to be pitied; and a kingdomwithout a king is to be pitied.

।

॥ ६३॥



Vidura Niti

201

These constitute the source of pain andweakness to embodied creatures; the rains,

decay of hills and mountains; absence ofenjoyment, anguish of women; and wordyarrows of the heart.

।

॥ ६४॥

The scum of the Vedas is want of study; ofBrahmanas, absence of vows; of the chastewoman, curiosity; of women, exile fromhome.

।

॥ ६५॥

The scum of gold is silver; of silver, tin; oftin, lead; and of lead, useless dross.

।



Vidura Niti

202

॥ ६६॥

One cannot conquer sleep by lying down;women by desire; fire by fuel; and wine bydrinking.

।

॥ ६७॥

His life is, indeed, crowned with successwho hath won his friends by gifts, his foes in

battle, and wife by food and drink.

।

॥ ६८॥

They who have thousands live; they, whohave hundreds, also live. O Dhritarashtra,forsake desire.

।



Vidura Niti

203

॥ ६९॥

There is none who cannot manage to live bysome means or other. Thy paddy, wheat,gold, animals, and women that are on earthall cannot satiate even one person.

।

॥ ७०॥

Reflecting on this, they that are wise never

grieve for want of universal dominion. Oking, I again tell thee, adopt an equalconduct towards thy children, i.e., towardsthe sons of Pandu and thy own sons.'"

॥

॥



Vidura Niti

204

४०

।

।

॥ १॥

"Vidura said, 'Worshipped by the good andabandoning pride, that good man whopursueth his objects without outstepping thelimits of his power, soon succeedeth inwinning fame, for they that are good, when

gratified with a person, are certainlycompetent to bestow happiness on him.

।

॥ २॥

He that forsaketh, of his own accord, even agreat object owing to its being fraught withunrighteousness, liveth happily, casting offall foes, like a snake that hath cast off its

slough.



Vidura Niti

205

।

॥ ३॥

A victory gained by an untruth, deceitfulconduct towards the king, and insincerity ofintentions expressed before the preceptor,--

these three are each equal to the sin ofslaying a Brahmana.

।

॥ ४॥

Excessive envy, death, and boastfulness, arethe causes of the destruction of prosperity.Carelessness in waiting upon preceptor,haste, and boastlessness, are the three

enemies of knowledge.

।

॥ ५॥



Vidura Niti

206

How can they that desire pleasure haveknowledge? Students, again, engaged in the

pursuit of learning, cannot have pleasure.Votaries of pleasure must give upknowledge, and votaries of knowledge mustgive up pleasure.

।

॥ ६॥

Fire is never gratified with fuel (but canconsume any measure thereof). The greatocean is never gratified with the rivers itreceives (but can receive any number ofthem). Death is never gratified even withentire living creatures. A beautiful woman isnever gratified with any number of men (she

may have).

।



Vidura Niti

208

।

॥ १०॥

O Bharata, Manu hath said that goats, bulls,sandal, lyres, mirrors, honey, clarified butter,iron, copper, conch-shells, salagram (the

stony-image of Vishnu with gold within) andgorochana should always be kept in one'shouse for the worship of the gods.Brahmanas, and guests, for all those objectsare auspicious.

।

॥११

O sire, I would impart to thee another sacred

lesson productive of great fruits, and whichis the highest of all teachings, viz., virtueshould never be forsaken from desire, fear,or temptation, nay, nor for the sake of lifeitself.



Vidura Niti

210

॥१४॥

The son brought up with anxious care, whendead, is taken up and carried away by men(to the burning ground). With thedishevelled hair and crying piteously, theythen cast the body into the funeral pyre, as if

it were a piece of wood.

।

॥ १५॥

Others enjoy the deceased's wealth, whilebirds and fire feast on the elements of hisbody. With two only he goeth to the otherworld, viz., his merits and his sins which

keep him company.

।

॥ १६॥



Vidura Niti

211

Throwing away the body, O sire, relatives,friends, and sons retrace their steps, like

birds abandoning trees without blossomsand fruits. The person cast into the funeralpyre is followed only by his own acts.Therefore, should men carefully andgradually earn the merit of righteousness.

।

॥१७

In the world above this, and also in thatbelow this, there are regions of great gloomand darkness. Know, O king, that those areregions where the senses of men areexceedingly afflicted.

।

॥१८

Oh, let not any of those places to thine.

Carefully listening to these words, if thou



Vidura Niti

212

canst act according to them, thou wilt obtaingreat fame in this world of men, and fear will

not be thine here or hereafter.

।

॥

O Bharata, the soul is spoken of as a river;religious merit constitutes its sacred baths;truth, its water; self-control, its banks;kindness, its waves. He that is righteouspurifieth himself by a bath therein, for the

soul is sacred, and the absence of desire isthe highest merit.

।

॥ २०॥

O king, life is a river whose waters are thefive senses, and whose crocodiles and sharksare desire and anger. Making self-control thy



Vidura Niti

213

raft, cross thou its eddies which arerepresented by repeated births!

।

॥

Worshipping and gratifying friends that areeminent in wisdom, virtue, learning, andyears, he that asketh their advice about whathe should do and should not do, is nevermisled.

।

॥ २२॥

One should restrain one's lust and stomach

by patience; one's hands and feet by one'seyes; one's eyes and ears by one's mind; andone's mind and words by one's acts.



Vidura Niti

214

।

॥ २३॥

That Brahmana who never omitteth toperform his ablutions, who always wearethhis sacred thread, who always attendeth to

the study of the Vedas, who always avoidethfood that is unclean, who telleth the truthand performeth acts in honour of hispreceptor, never falleth off from the region ofBrahma.

।

॥

Having studied the Vedas, poured libations

into fire, performed sacrifices, protectedsubjects, sanctified his soul by drawingweapons for protecting kine and Brahmanas,and died on the field of battle, the Kshatriyaattaineth to heaven.



Vidura Niti

215

।

॥ २५॥

Having studied the Vedas, and distributed inproper time, his wealth among Brahmanas,Kshatriyas, and his own dependents, and

inhaled the sanctified smoke of the threekinds of fires, the Vaisya enjoyeth heavenlybliss in the other world.

।

॥ २६॥

Having properly worshipped Brahmanas,Kshatriyas, and Vaisayas in due order, andhaving burnt his sins, by gratifying them,

and then peacefully casting off his body, theSudra enjoyeth the bliss of heaven.

।

॥ २७॥



Vidura Niti

216

The duties of the four orders are thus setforth before thee. Listen now to the reason of

my speech as I discourse it. Yudhishthira, theson of Pandu, is falling off from the duties ofthe Kshatriya order. Place him, therefore, Oking, in a position to discharge the duties ofkings.'

।

।

॥ २८॥

।

॥ २९॥

।

॥ ३०॥

"Dhritarashtra said, It is even so as thoualways teachest me. O amiable one, my heartalso inclineth that very way of which thou

tellest me. Although, however, I incline in



Vidura Niti

my mind towards the Pandavas even as thouteachest me to do, yet as soon as I come in

contact with Duryodhana it turneth off in adifferent way. No creature is able to avertfate. Indeed, Destiny, I think, is certain totake its course; individual exertion is futile.'"

Vidhura Niti

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