Prudence, Fair Rule and Mastery of the Senses

Verse 1 (5.34.1)

जाग्रतो दह्यमानस्य यत्कार्यमनुपश्यसि । तद्ब्रूहि त्वं हि नस्तात धर्मार्थकुशलः शुचिः ॥

jāgrato dahyamānasya yatkāryamanupaśyasi | tadbrūhi tvaṃ hi nastāta dharmārthakuśalaḥ śuciḥ

Tell me, dear Vidura, what you see must be done by a man who lies awake, burning with anxiety; for you are skilled in both dharma and worldly affairs, and you are pure of heart.

Verse 2 (5.34.2)

तस्माद्यथावद्विदुर प्रशाधि । प्रज्ञापूर्वं सर्वमजातशत्रोः । यन्मन्यसे पथ्यमदीनसत्व । श्रेयस्करं ब्रूहि तद्वै कुरूणाम् ॥

tasmādyathāvadvidura praśādhi | prajñāpūrvaṃ sarvamajātaśatroḥ | yanmanyase pathyamadīnasatva | śreyaskaraṃ brūhi tadvai kurūṇām

Therefore, Vidura, counsel me as is fitting. Speak wisely about all that concerns Ajatashatru. Whatever you, whose spirit never falters, consider wholesome and good for the Kurus, tell me that.

Verse 3 (5.34.3)

पापाशङ्की पापमेवानुपश्यन् । पृच्छामि त्वां व्याकुलेनात्मनाहम् । कवे तन्मे ब्रूहि सर्वं यथाव- । न्मनीषितं सर्वमजातशत्रोः ॥

pāpāśaṅkī pāpamevānupaśyan | pṛcchāmi tvāṃ vyākulenātmanāham | kave tanme brūhi sarvaṃ yathāva- | nmanīṣitaṃ sarvamajātaśatroḥ

Fearing evil and seeing nothing but evil, I ask you with a troubled mind. Tell me truly, wise one, all that Ajatashatru has in mind.

Note on the text: Corrected कजे → कवे and तत्पं → सर्वं (Wikisource typos; sanskritdocuments and the critical edition read कवे and सर्वं).

Verse 4 (5.34.4)

शुभं वा यदि वा पापं द्वेष्यं वा यदि वा प्रियम् । नापृष्टः कस्यचिद्ब्रूयाद्यः स नेच्छेत्पराभवम् ॥

śubhaṃ vā yadi vā pāpaṃ dveṣyaṃ vā yadi vā priyam | nāpṛṣṭaḥ kasyacidbrūyādyaḥ sa necchetparābhavam

Whether it is good or evil, hateful or pleasing, a man who does not wish to be humiliated should not speak to anyone unasked.

Verse 5 (5.34.5)

तस्माद्वक्ष्यामि ते राजन्हितं यत्स्यान्कुरून्प्रति । वचः श्रेयस्करं धर्म्यं ब्रुवतस्तन्निबोध मे ॥

tasmādvakṣyāmi te rājanhitaṃ yatsyānkurūnprati | vacaḥ śreyaskaraṃ dharmyaṃ bruvatastannibodha me

Therefore, O king, I shall tell you what would be for the good of the Kurus. Listen to me as I speak words that are beneficial and in keeping with dharma.

Verse 6 (5.34.6)

मिथ्योपेतानि कर्माणि सिध्येयुर्यानि भारत । अनुपायप्रयुक्तानि मा स्म तेषु मनः कृथाः ॥

mithyopetāni karmāṇi sidhyeyuryāni bhārata | anupāyaprayuktāni mā sma teṣu manaḥ kṛthāḥ

Deeds grounded in deceit, which may succeed when pursued by improper means, O Bharata: do not set your mind on them.

Note on the text: Corrected सिद्ध्येतादीनि → सिध्येयुर्यानि and ते.... → तेषु (Wikisource typo and lacuna; sanskritdocuments and the critical edition read सिध्येयुर्यानि and तेषु).

Verse 7 (5.34.7)

तथैव योगविहितं यत्तु कर्म न सिध्यति । उपाययुक्तं मेधावी न तत्र ग्लपयेन्मनः ॥

tathaiva yogavihitaṃ yattu karma na sidhyati | upāyayuktaṃ medhāvī na tatra glapayenmanaḥ

Likewise, if an undertaking that was skilfully planned and pursued by proper means does not succeed, the wise man should not let his mind sink into despondency over it.

Verse 8 (5.34.8)

अनुबन्धानवेक्षेत सानुबन्धेषु कर्मसु । संप्रधार्य च कुर्वीत सहसा न समाचरेत् ॥

anubandhānavekṣeta sānubandheṣu karmasu | saṃpradhārya ca kurvīta sahasā na samācaret

In undertakings that have consequences, one should look ahead to those consequences. One should act after careful thought, and never rashly.

Verse 9 (5.34.9)

अनुबन्धं च संप्रेक्ष्य विपाकं चैव कर्मणाम् । उत्थानमात्मनश्चैव धीरः कुर्वीत वा न वा ॥

anubandhaṃ ca saṃprekṣya vipākaṃ caiva karmaṇām | utthānamātmanaścaiva dhīraḥ kurvīta vā na vā

Having weighed the consequences and the outcome of his actions, and his own capacity for effort as well, a steady man should decide whether to act or not.

Verse 10 (5.34.10)

यः प्रमाणं न जानाति स्थाने वृद्धौ तथा क्षये । कोशे जनपदे दण्डे न स राज्येऽवतिष्ठते ॥

yaḥ pramāṇaṃ na jānāti sthāne vṛddhau tathā kṣaye | kośe janapade daṇḍe na sa rājye'vatiṣṭhate

A king who does not know the right measure in stability, growth and decline, and in matters of treasury, territory and punishment, does not remain on his throne.

Verse 11 (5.34.11)

यस्त्वेतानि प्रमाणानि यथोक्तान्यनुपश्यति । युक्तो धर्मार्थयोर्ज्ञाने स राज्यमधिगच्छति ॥

yastvetāni pramāṇāni yathoktānyanupaśyati | yukto dharmārthayorjñāne sa rājyamadhigacchati

But he who keeps these measures in view, as they have been described, and is devoted to understanding dharma and wealth, wins the kingdom.

Verse 12 (5.34.12)

न राज्यं प्राप्तमित्येव वर्तितव्यमसांप्रतम् । श्रियं ह्यविनयो हन्ति जरा रूपमिवोत्तमम् ॥

na rājyaṃ prāptamityeva vartitavyamasāṃpratam | śriyaṃ hyavinayo hanti jarā rūpamivottamam

No one should behave improperly on the thought, 'The kingdom is mine now.' Lack of discipline destroys prosperity as old age destroys the finest beauty.

Verse 13 (5.34.13)

भक्ष्योत्तमप्रतिच्छन्नं मत्स्यो बडिशमायसम् । अन्नाभिलाषी ग्रसते नानुबन्धमवेक्षते ॥

bhakṣyottamapraticchannaṃ matsyo baḍiśamāyasam | annābhilāṣī grasate nānubandhamavekṣate

A fish, greedy for food, swallows an iron hook hidden in tempting bait, and does not consider what will follow.

Verse 14 (5.34.14)

यच्छक्यं ग्रसितुं ग्रस्यं ग्रस्तं परिणमेच्च यत् । हितं च परिणामे यत्तदाद्यं भूतिमिच्छता ॥

yacchakyaṃ grasituṃ grasyaṃ grastaṃ pariṇamecca yat | hitaṃ ca pariṇāme yattadādyaṃ bhūtimicchatā

One who desires prosperity should eat only what can be swallowed, what is fit to be swallowed, what digests once swallowed, and what does good in the end.

Verse 15 (5.34.15)

वनस्पतेरपक्वानि फलानि प्रचिनोति यः । स नाप्नोति रसं तेभ्यो बीजं चास्य विनश्यति ॥

vanaspaterapakvāni phalāni pracinoti yaḥ | sa nāpnoti rasaṃ tebhyo bījaṃ cāsya vinaśyati

He who picks the unripe fruits of a tree gets no juice from them, and their seed is wasted too.

Verse 16 (5.34.16)

यस्तु पक्वमुपादत्ते काले परिणतं फलम् । फलाद्रसं स लभते बीजाच्चैव फलं पुनः ॥

yastu pakvamupādatte kāle pariṇataṃ phalam | phalādrasaṃ sa labhate bījāccaiva phalaṃ punaḥ

But he who gathers fruit that has ripened in its season gets juice from the fruit, and from the seed, fruit once again.

Verse 17 (5.34.17)

यथा मधु समादत्ते रक्षन्पुष्पाणि षट्पदः । तद्वदर्थान्मनुष्येभ्य आदद्यादविहिंसया ॥

yathā madhu samādatte rakṣanpuṣpāṇi ṣaṭpadaḥ | tadvadarthānmanuṣyebhya ādadyādavihiṃsayā

As the bee gathers honey while sparing the flowers, so should a king take wealth from men without harming them.

Verse 18 (5.34.18)

पुष्पं पुष्पं विचिन्वीत मूलच्छेदं न कारयेत् । मालाकार इवारामे न यथाङ्गारकारकः ॥

puṣpaṃ puṣpaṃ vicinvīta mūlacchedaṃ na kārayet | mālākāra ivārāme na yathāṅgārakārakaḥ

He should pick flower after flower but never cut the root, like a garland-maker in a garden, not like a charcoal-burner.

Verse 19 (5.34.19)

किं नु मे स्यादिदं कृत्वा किं नु मे स्यादकुर्वतः । इति कर्माणि सञ्चिन्त्य कुर्याद्वा पुरुषो न वा ॥

kiṃ nu me syādidaṃ kṛtvā kiṃ nu me syādakurvataḥ | iti karmāṇi sañcintya kuryādvā puruṣo na vā

'What will come of it if I do this? What will come of it if I do not?' Having weighed his actions in this way, a man should act or refrain.

Verse 20 (5.34.20)

अनारभ्या भवन्त्यर्थाः केचिन्नित्यं यथाऽगताः । कृतः पुरुषकारोऽपि भवेद्येषु निरर्थकः ॥

anārabhyā bhavantyarthāḥ kecinnityaṃ yathā'gatāḥ | kṛtaḥ puruṣakāro'pi bhavedyeṣu nirarthakaḥ

Some undertakings should not be begun at all, for they always stay as they were; in them even effort put forth comes to nothing.

Note on the text: Corrected पुरुषकारोऽहि → पुरुषकारोऽपि (Wikisource typo; sanskritdocuments and the critical edition read पुरुषकारोऽपि).

Verse 21 (5.34.21)

अनर्थे चैव निरतमर्थे चैव पराङ्भुखम् । न तं भर्तारमिच्छन्ति षण्ढं पतिमिव स्त्रियः ॥

anarthe caiva niratamarthe caiva parāṅbhukham | na taṃ bhartāramicchanti ṣaṇḍhaṃ patimiva striyaḥ

A master who is devoted to what is harmful and turns his back on what is profitable is not wanted by his people, just as women do not want an impotent husband.

Note on the text: Not in the critical edition (found in the vulgate recension). Removed a stray backtick (`) before the verse (Wikisource formatting debris).

Verse 22 (5.34.22)

प्रसादो निष्फलो यस्य क्रोधश्चापि निरर्थकः । न तं भर्तारमिच्छन्ति षण्ढं पतिमिव स्त्रियः ॥

prasādo niṣphalo yasya krodhaścāpi nirarthakaḥ | na taṃ bhartāramicchanti ṣaṇḍhaṃ patimiva striyaḥ

A master whose favour bears no fruit and whose anger achieves nothing is not wanted by his people, just as women do not want an impotent husband.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 23 (5.34.23)

कांश्चिदर्थान्नरः प्राज्ञो लघुमूलान्महाफलान् । क्षिप्रमारभते कर्तुं न दीर्घयति तादृशान् ॥

kāṃścidarthānnaraḥ prājño laghumūlānmahāphalān | kṣipramārabhate kartuṃ na dīrghayati tādṛśān

A wise man quickly begins undertakings that cost little and bring great results; he does not put such things off.

Verse 24 (5.34.24)

ऋजु पश्यति यः सर्वं चक्षुषा नु पिबन्निव । आसीनमपि तूष्णीकमनुरज्यन्ति तं प्रजाः ॥

ṛju paśyati yaḥ sarvaṃ cakṣuṣā nu pibanniva | āsīnamapi tūṣṇīkamanurajyanti taṃ prajāḥ

The king who looks upon everyone with an honest gaze, as though drinking them in with his eyes, is loved by his subjects even when he sits in silence.

Verse 25 (5.34.25)

सुपुष्पितः स्यादफलः फलितः स्याद्दुरारुहः । अपक्वः पक्वसङ्काशो न तु शीर्येत कर्हिचित् ॥

supuṣpitaḥ syādaphalaḥ phalitaḥ syāddurāruhaḥ | apakvaḥ pakvasaṅkāśo na tu śīryeta karhicit

A king should be like a tree in full flower that yields no fruit, or in fruit yet hard to climb; unripe yet looking ripe; and he should never wither away.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 26 (5.34.26)

चक्षुषा मनसा वाचा कर्मणा च चतुर्विधम् । प्रसादयति यो लोकं तं लोकोऽनुप्रसीदति ॥

cakṣuṣā manasā vācā karmaṇā ca caturvidham | prasādayati yo lokaṃ taṃ loko'nuprasīdati

He who pleases the world in four ways, with his eyes, mind, speech and deeds, is in turn regarded with favour by the world.

Verse 27 (5.34.27)

यस्मात्त्रस्यन्ति भूतानि मृगव्याधान्मृगा इव । सागरान्तामपि महीं लब्ध्वा स परिहीयते ॥

yasmāttrasyanti bhūtāni mṛgavyādhānmṛgā iva | sāgarāntāmapi mahīṃ labdhvā sa parihīyate

He before whom all creatures tremble, as deer tremble before a hunter, loses even the whole earth bounded by the sea after winning it.

Note on the text: Corrected यस्मात्रस्यन्ति → यस्मात्त्रस्यन्ति (Wikisource typo, dropped त्; sanskritdocuments and the critical edition read यस्मात्त्रस्यन्ति).

Verse 28 (5.34.28)

पितृपैतामहं राज्यं प्राप्यापि स्वेन कर्मणा । वायुरभ्रमिवासाद्य भ्रंशयत्यनये स्थितः ॥

pitṛpaitāmahaṃ rājyaṃ prāpyāpi svena karmaṇā | vāyurabhramivāsādya bhraṃśayatyanaye sthitaḥ

Even after winning by his own deeds the kingdom of his fathers and grandfathers, a king who follows wrong policy brings it to ruin, as the wind falls upon a cloud and scatters it.

Verse 29 (5.34.29)

धर्ममाचरतो राज्ञः सद्भिश्चरितमादितः । वसुधा वसुसंपूर्णा वर्धते भूतिवर्धनी ॥

dharmamācarato rājñaḥ sadbhiścaritamāditaḥ | vasudhā vasusaṃpūrṇā vardhate bhūtivardhanī

For a king who practises dharma and follows from the outset the path walked by the good, the earth, full of riches, flourishes and increases his prosperity.

Verse 30 (5.34.30)

अथ संत्यजतो धर्ममधर्मं चानुतिष्ठतः । प्रतिसंवेष्टते भूमिरग्नौ चर्माहितं यथा ॥

atha saṃtyajato dharmamadharmaṃ cānutiṣṭhataḥ | pratisaṃveṣṭate bhūmiragnau carmāhitaṃ yathā

But for one who abandons dharma and practises adharma, the earth shrinks up like a hide laid in the fire.

Verse 31 (5.34.31)

य एव यत्नः क्रियते परराष्ट्रविमर्दने । स एव यत्नः कर्तव्यः स्वराष्ट्रपरिपालने ॥

ya eva yatnaḥ kriyate pararāṣṭravimardane | sa eva yatnaḥ kartavyaḥ svarāṣṭraparipālane

The same effort that is spent on crushing another's kingdom should be spent on protecting one's own.

Verse 32 (5.34.32)

धर्मेण राज्यं विन्देत धर्मेण परिपालयेत् । धर्ममूलां श्रियं प्राप्य न जहाति न हीयते ॥

dharmeṇa rājyaṃ vindeta dharmeṇa paripālayet | dharmamūlāṃ śriyaṃ prāpya na jahāti na hīyate

One should gain a kingdom by dharma and protect it by dharma. Prosperity rooted in dharma, once gained, does not desert its holder, nor is he deprived of it.

Verse 33 (5.34.33)

अप्युन्मत्तात्प्रलपतो बालाच्च परिजल्पतः । सर्वतः सारमादद्यादश्मभ्य इव काञ्चनम् ॥

apyunmattātpralapato bālācca parijalpataḥ | sarvataḥ sāramādadyādaśmabhya iva kāñcanam

Even from the ravings of a madman and the prattle of a child, one should take what is of value from every quarter, as gold is taken from stones.

Verse 34 (5.34.34)

सुव्याहृतानि महतां सुकृतानि ततस्ततः । सञ्चिन्वन्धीर आसीत शिलाहारी शिलं यथा ॥

suvyāhṛtāni mahatāṃ sukṛtāni tatastataḥ | sañcinvandhīra āsīta śilāhārī śilaṃ yathā

Gathering the wise sayings and good deeds of great men from here and there, the steady man should live as a gleaner lives by gathering grain.

Verse 35 (5.34.35)

गन्धेन गावः पश्यन्ति वेदैः पश्यन्ति ब्राह्मणाः । चारैः पश्यन्ति राजानश्चक्षुर्भ्यामितरे जनाः ॥

gandhena gāvaḥ paśyanti vedaiḥ paśyanti brāhmaṇāḥ | cāraiḥ paśyanti rājānaścakṣurbhyāmitare janāḥ

Cows see by smell, Brahmins see by the Vedas, kings see by their spies, and other people see with their two eyes.

Verse 36 (5.34.36)

भूयांसं लभते क्लेशं या गौर्भवति दुर्दुहा । अथ या सुदुघा राजन्नैव तां वितुदन्त्यपि ॥

bhūyāṃsaṃ labhate kleśaṃ yā gaurbhavati durduhā | atha yā sudughā rājannaiva tāṃ vitudantyapi

A cow that is hard to milk suffers much hardship; but one that is easy to milk, O king, nobody torments.

Verse 37 (5.34.37)

यदतप्तं प्रणमति न तत्सन्तापमर्हति । यच्च स्वयं नतं दारु न तत्संनामयेद्बुधः ॥

yadataptaṃ praṇamati na tatsantāpamarhati | yacca svayaṃ nataṃ dāru na tatsaṃnāmayedbudhaḥ

What bends without being heated need not be heated; and wood that is already bent, a wise man does not try to bend.

Verse 38 (5.34.38)

एतयोपमया धीरः सन्नमेत बलीयसे । इन्द्राय स प्रणमते नमते यो बलीयसे ॥

etayopamayā dhīraḥ sannameta balīyase | indrāya sa praṇamate namate yo balīyase

Taking this as his example, a steady man should bow to one who is stronger. He who bows to the stronger bows to Indra himself.

Verse 39 (5.34.39)

पर्जन्यनाथाः पशवो राजानो मन्त्रिबान्धवाः । पतयो बान्धवाः स्त्रीणां ब्राह्मणा वेदबान्धवाः ॥

parjanyanāthāḥ paśavo rājāno mantribāndhavāḥ | patayo bāndhavāḥ strīṇāṃ brāhmaṇā vedabāndhavāḥ

Cattle have the rain-cloud as their protector; kings have their ministers as their kin; women have their husbands as their kin; Brahmins have the Vedas as their kin.

Verse 40 (5.34.40)

सत्येन रक्ष्यते धर्मो विद्या योगेन रक्ष्यते । मृजया रक्ष्यते रूपं कुलं वृत्तेन रक्ष्यते ॥

satyena rakṣyate dharmo vidyā yogena rakṣyate | mṛjayā rakṣyate rūpaṃ kulaṃ vṛttena rakṣyate

Dharma is protected by truth, learning by practice, beauty by cleanliness, and a family by good conduct.

Verse 41 (5.34.41)

मानेन रक्ष्यते धान्यमश्वान्रक्षेदनुक्रमात् । अभीक्ष्णदर्शनाद्गावः स्त्रियो रक्ष्याः कुचेलतः ॥

mānena rakṣyate dhānyamaśvānrakṣedanukramāt | abhīkṣṇadarśanādgāvaḥ striyo rakṣyāḥ kucelataḥ

Grain is protected by measuring; horses should be protected by regular exercise; cows by constant watching; and women by plain clothing.

Verse 42 (5.34.42)

न कुलं वृत्तहीनस्य प्रमाणमिति मे मतिः । अन्तेष्वपि हि जातानां वृत्तमेव विशिष्यते ॥

na kulaṃ vṛttahīnasya pramāṇamiti me matiḥ | anteṣvapi hi jātānāṃ vṛttameva viśiṣyate

In my view, lineage counts for nothing in a man who lacks good conduct; for even among those born in the humblest station, it is conduct that sets one apart.

Verse 43 (5.34.43)

य ईर्षुः परवित्तेषु रूपे वीर्ये कुलान्वये । सुखसौभाग्यसत्कारे तस्य व्याधिरनन्तकः ॥

ya īrṣuḥ paravitteṣu rūpe vīrye kulānvaye | sukhasaubhāgyasatkāre tasya vyādhiranantakaḥ

He who envies others their wealth, beauty, valour, family line, happiness, good fortune and honour suffers from a sickness that never ends.

Verse 44 (5.34.44)

अकार्यकरणाद्भीतः कार्याणां च विवर्जनात् । अकाले मन्त्रभेदाच्च येन माद्येन्न तत्पिबेत् ॥

akāryakaraṇādbhītaḥ kāryāṇāṃ ca vivarjanāt | akāle mantrabhedācca yena mādyenna tatpibet

Fearing to do what should not be done, to neglect what should be done, and to let out counsel before its time, one should not drink anything that intoxicates.

Verse 45 (5.34.45)

विद्यामदो धनमदस्तृतीयोऽभिजनो मदः । मदा एतेऽवलिप्तानामेत एव सतां दमाः ॥

vidyāmado dhanamadastṛtīyo'bhijano madaḥ | madā ete'valiptānāmeta eva satāṃ damāḥ

Pride of learning, pride of wealth and, third, pride of birth: these three are intoxications for the arrogant, yet for the good these same things are a discipline.

Verse 46 (5.34.46)

असन्तोऽभ्यर्थिताः सद्भिः क्वचित्कार्ये कदाचन । मन्यन्ते सन्तमात्मानमसन्तमपि विश्रुतम् ॥

asanto'bhyarthitāḥ sadbhiḥ kvacitkārye kadācana | manyante santamātmānamasantamapi viśrutam

When the wicked are at times asked by the good to do something, they come to think themselves good, though they are known to be wicked.

Verse 47 (5.34.47)

गतिरात्मवतां सन्तः सन्त एव सतां गतिः । असतां च गतिः सन्तो न त्वसन्तः सतां गतिः ॥

gatirātmavatāṃ santaḥ santa eva satāṃ gatiḥ | asatāṃ ca gatiḥ santo na tvasantaḥ satāṃ gatiḥ

The good are the refuge of the self-controlled; the good are the refuge of the good. The good are the refuge even of the wicked, but the wicked are no refuge for the good.

Verse 48 (5.34.48)

जिता सभा वस्त्रवता मिष्टाशा गोमता जिता । अध्वा जितो यानवता सर्वं शीलवता जितम् ॥

jitā sabhā vastravatā miṣṭāśā gomatā jitā | adhvā jito yānavatā sarvaṃ śīlavatā jitam

The assembly is won by the well-dressed; the craving for fine food by the owner of cows; the road by one who has a carriage; but everything is won by the man of good character.

Verse 49 (5.34.49)

शीलं प्रधानं पुरुषे तद्यस्येह प्रणश्यति । न तस्य जीवितेनार्थो न धनेन न बन्धुभिः ॥

śīlaṃ pradhānaṃ puruṣe tadyasyeha praṇaśyati | na tasya jīvitenārtho na dhanena na bandhubhiḥ

Character is the chief thing in a man. If a man's character is lost, he has no use for life, or wealth, or kin.

Verse 50 (5.34.50)

आढ्यानां मांसपरमं मध्यानां गोरसोत्तरम् । तैलोत्तरं दरिद्राणां भोजनं भरतर्षभ ॥

āḍhyānāṃ māṃsaparamaṃ madhyānāṃ gorasottaram | tailottaraṃ daridrāṇāṃ bhojanaṃ bharatarṣabha

The food of the rich is mostly meat, of the middling mostly milk and curd, and of the poor mostly oil, O best of the Bharatas.

Verse 51 (5.34.51)

संपन्नतरमेवान्नं दरिद्रा भुञ्जते सदा । क्षुत्स्वादुतां जनयति सा चाढ्येषु सुदुर्लभा ॥

saṃpannataramevānnaṃ daridrā bhuñjate sadā | kṣutsvādutāṃ janayati sā cāḍhyeṣu sudurlabhā

The poor always eat the more savoury meal, for hunger lends food its flavour, and hunger is very rare among the rich.

Note on the text: Corrected श्रुत्स्वादुतां → क्षुत्स्वादुतां (Wikisource typo; sanskritdocuments and the critical edition read क्षुत्).

Verse 52 (5.34.52)

प्रायेण श्रीमतां लोके भोक्तुं शक्तिर्न विद्यते । जीर्यन्त्यपि हि काष्ठानि दरिद्राणां महीपते ॥

prāyeṇa śrīmatāṃ loke bhoktuṃ śaktirna vidyate | jīryantyapi hi kāṣṭhāni daridrāṇāṃ mahīpate

As a rule, the wealthy in this world lack the power to enjoy their food, while the poor, O lord of the earth, can digest even wood.

Note on the text: The critical edition (5.34.49) and sanskritdocuments (49) share the first line; their second line reads differently, so the automatic alignment missed it.

Verse 53 (5.34.53)

अवृत्तिर्भयमन्त्यानां मध्यानां मरणाद्भयम् । उत्तमानां तु मर्त्यानामवमानात्परं भयम् ॥

avṛttirbhayamantyānāṃ madhyānāṃ maraṇādbhayam | uttamānāṃ tu martyānāmavamānātparaṃ bhayam

The lowest fear the loss of their livelihood, the middling fear death, but the highest among mortals fear dishonour above all.

Verse 54 (5.34.54)

ऐश्वर्यमदपापिष्ठा मदाः पानमदादयः । ऐश्वर्यमदमत्तो हि नो पतित्वाऽवबुध्यते ॥

aiśvaryamadapāpiṣṭhā madāḥ pānamadādayaḥ | aiśvaryamadamatto hi no patitvā'vabudhyate

Of all intoxications, such as that of drink, the intoxication of power is the worst; for one drunk with power does not come to his senses until he has fallen.

Verse 55 (5.34.55)

इन्द्रियैरिन्द्रियार्थेषु वर्तमानैरनिग्रहैः । तैरयं ताप्यते लोको नक्षत्राणि ग्रहैरिव ॥

indriyairindriyārtheṣu vartamānairanigrahaiḥ | tairayaṃ tāpyate loko nakṣatrāṇi grahairiva

By the senses roaming unchecked among their objects, this world is afflicted, as the stars are by the planets.

Note on the text: Corrected इन्द्रियौरि → इन्द्रियैरि (misprint in Wikisource; the critical edition reads it).

Verse 56 (5.34.56)

यो जितः पञ्चवर्गेण सहजेनात्मकर्षिणा । आपदस्तस्य वर्धन्ते शुक्लपक्ष इवोडुराट् ॥

yo jitaḥ pañcavargeṇa sahajenātmakarṣiṇā | āpadastasya vardhante śuklapakṣa ivoḍurāṭ

He who is overcome by the group of five, born with him and dragging the self down, sees his misfortunes grow like the moon in the bright fortnight.

Verse 57 (5.34.57)

अविजित्य य आत्मानममात्यान्विजिगीषते । अमित्रान्वा जितामात्यः सोऽवशः परिहीयते ॥

avijitya ya ātmānamamātyānvijigīṣate | amitrānvā jitāmātyaḥ so'vaśaḥ parihīyate

He who seeks to conquer his ministers without first conquering himself, or his enemies without first winning over his ministers, is left helpless and comes to ruin.

Verse 58 (5.34.58)

आत्मानमेव प्रथमं द्वेष्यरूपेण योजयेत् । ततोऽमात्यानमित्रांश्च न मोघं विजिगीषते ॥

ātmānameva prathamaṃ dveṣyarūpeṇa yojayet | tato'mātyānamitrāṃśca na moghaṃ vijigīṣate

First he should take himself in hand as if he were an enemy; then, when he seeks to conquer his ministers and his foes, his effort is not in vain.

Verse 59 (5.34.59)

वश्येन्द्रियं जितामात्यं धृतदण्डं विकारिषु । परीक्ष्यकारिणं धीरमत्यन्तं श्रीर्निषेवते ॥

vaśyendriyaṃ jitāmātyaṃ dhṛtadaṇḍaṃ vikāriṣu | parīkṣyakāriṇaṃ dhīramatyantaṃ śrīrniṣevate

Fortune serves to the full the steady man whose senses are under control, whose ministers are won over, who holds the rod over wrongdoers and who acts only after examining.

Verse 60 (5.34.60)

रथः शरीरं पुरुषस्य राज- । न्नात्मा नियन्तेन्द्रियाण्यस्य चाश्वाः । तैरप्रमत्तः कुशली सदश्वै- । र्दान्तैः सुखं याति रथीव धीरः ॥

rathaḥ śarīraṃ puruṣasya rāja- | nnātmā niyantendriyāṇyasya cāśvāḥ | tairapramattaḥ kuśalī sadaśvai- | rdāntaiḥ sukhaṃ yāti rathīva dhīraḥ

A man's body, O king, is a chariot; the self is the charioteer, and the senses are its horses. With these fine horses well tamed, the skilful and watchful man travels in comfort, like a steady warrior in his chariot.

Verse 61 (5.34.61)

एतान्यनिगृहीतानि व्यापादयितुमप्यलम् । अविधेया इवादान्ताः सरथं सारथिं हयम् ॥

etānyanigṛhītāni vyāpādayitumapyalam | avidheyā ivādāntāḥ sarathaṃ sārathiṃ hayam

These senses, left unrestrained, can even destroy, just as untamed and unruly horses bring down the charioteer together with the chariot and the horses themselves.

Verse 62 (5.34.62)

अनर्थमर्थतः पश्यन्नर्थं चैवाप्यनर्थतः । इन्द्रियैरजितैर्बालः सुदुःखं मन्यते सुखम् ॥

anarthamarthataḥ paśyannarthaṃ caivāpyanarthataḥ | indriyairajitairbālaḥ suduḥkhaṃ manyate sukham

Seeing harm as gain and gain as harm, the fool whose senses are unconquered mistakes great sorrow for happiness.

Verse 63 (5.34.63)

धर्मार्थौ यः परित्यज्य स्यादिन्द्रियवशानुगः । श्रीप्राणधनदारेभ्यः क्षिप्रं स परिहीयते ॥

dharmārthau yaḥ parityajya syādindriyavaśānugaḥ | śrīprāṇadhanadārebhyaḥ kṣipraṃ sa parihīyate

He who abandons dharma and wealth and falls under the sway of his senses soon loses fortune, life, riches and wife.

Verse 64 (5.34.64)

अर्थानामीश्वरो यः स्यादिन्द्रियाणामनीश्वरः । इन्द्रियाणामनैश्वर्यादैश्वर्याद्भ्रश्यते हि सः ॥

arthānāmīśvaro yaḥ syādindriyāṇāmanīśvaraḥ | indriyāṇāmanaiśvaryādaiśvaryādbhraśyate hi saḥ

He who is master of riches but not master of his senses falls from his mastery because he has no mastery over his senses.

Note on the text: Corrected ऐश्वार्याद्भूश्यते → ऐश्वर्याद्भ्रश्यते (Wikisource typos; sanskritdocuments and the critical edition read ऐश्वर्याद्भ्रश्यते).

Verse 65 (5.34.65)

आत्मनात्मानमन्विच्छेन्मनोबुद्धीन्द्रियैर्यतैः । आत्मा ह्येवात्मनो बन्धुरात्मैव रिपुरात्मनः ॥

ātmanātmānamanvicchenmanobuddhīndriyairyataiḥ | ātmā hyevātmano bandhurātmaiva ripurātmanaḥ

With mind, intellect and senses restrained, one should seek the self through the self; for the self alone is the self's friend, and the self alone is the self's enemy.

Verse 66 (5.34.66)

बन्धुरात्मात्मनस्तस्य येनैवात्मात्मना जितः । स एव नियतो बन्धुः स एव नियतो रिपुः ॥

bandhurātmātmanastasya yenaivātmātmanā jitaḥ | sa eva niyato bandhuḥ sa eva niyato ripuḥ

The self is a friend to the one who has conquered his self by his self. That same self is surely the friend, and that same self surely the enemy.

Note on the text: Not in the critical edition (found in the vulgate recension).

Verse 67 (5.34.67)

क्षुद्राक्षेणेव जालेन झषावपिहितावुरू । कामश्च राजन्क्रोधश्च तौ प्रज्ञानं विलुम्पतः ॥

kṣudrākṣeṇeva jālena jhaṣāvapihitāvurū | kāmaśca rājankrodhaśca tau prajñānaṃ vilumpataḥ

As two large fish caught in a fine-meshed net tear through it, so desire and anger, O king, tear a man's wisdom away.

Note on the text: Corrected झपा- → झषा- (Wikisource typo; sanskritdocuments and the critical edition read झषौ). The Wikisource reading उरू is kept (the other editions read उभौ).

Verse 68 (5.34.68)

समवेक्ष्येह धर्मार्थौ संभारान्योऽधिगच्छति । स वै संभृतसंभारः सततं सुखमेधते ॥

samavekṣyeha dharmārthau saṃbhārānyo'dhigacchati | sa vai saṃbhṛtasaṃbhāraḥ satataṃ sukhamedhate

He who considers dharma and wealth here and gathers the means for both, having gathered those means, always prospers in happiness.

Verse 69 (5.34.69)

यः पञ्चाभ्यन्तराञ्शत्रूनविजित्य मनोमयान् । जिगीषति रिपूनन्यान्रिपवोऽभिभवन्ति तम् ॥

yaḥ pañcābhyantarāñśatrūnavijitya manomayān | jigīṣati ripūnanyānripavo'bhibhavanti tam

He who seeks to conquer other enemies without first conquering the five inner foes that arise from the mind is overcome by those enemies.

Verse 70 (5.34.70)

दृश्यन्ते हि महात्मानो बध्यमानाः स्वकर्मभिः । इन्द्रियाणामनीशत्वाद्राजानो राज्यविभ्रमैः ॥

dṛśyante hi mahātmāno badhyamānāḥ svakarmabhiḥ | indriyāṇāmanīśatvādrājāno rājyavibhramaiḥ

For even great men are seen to be bound by their own deeds, and kings by the confusions of power, because they have no mastery over their senses.

Verse 71 (5.34.71)

असंत्यागात्पापकृतामपापां- । स्तुल्यो दण्डः स्पृशते मिश्रभावात् । शुष्केणार्द्रं दह्यते मिश्रभावा- । त्तस्मात्पापैः सह सन्धिं न कुर्यात् ॥

asaṃtyāgātpāpakṛtāmapāpāṃ- | stulyo daṇḍaḥ spṛśate miśrabhāvāt | śuṣkeṇārdraṃ dahyate miśrabhāvā- | ttasmātpāpaiḥ saha sandhiṃ na kuryāt

When the wicked are not shunned, the same punishment falls on the innocent through their association; the wet wood burns along with the dry when the two are mixed. Therefore one should make no alliance with the wicked.

Verse 72 (5.34.72)

निजानुत्पततः शत्रून्पञ्च पञ्चप्रयोजनान् । यो मोहान्न निगृह्णाति तमापद्ग्रसते नरम् ॥

nijānutpatataḥ śatrūnpañca pañcaprayojanān | yo mohānna nigṛhṇāti tamāpadgrasate naram

He who out of delusion does not restrain the five enemies rising within him, each with its own five objects, is seized by misfortune.

Note on the text: Corrected पश्च → पञ्च (Wikisource typo; sanskritdocuments and the critical edition read पञ्च).

Verse 73 (5.34.73)

अनसूयार्जवं शौचं सन्तोषः प्रियवादिता । दमः सत्यमनायासो न भवन्ति दुरात्मनाम् ॥

anasūyārjavaṃ śaucaṃ santoṣaḥ priyavāditā | damaḥ satyamanāyāso na bhavanti durātmanām

Freedom from envy, straightforwardness, purity, contentment, kind speech, self-control, truthfulness and calm: these eight are not found in the wicked.

Verse 74 (5.34.74)

आत्मज्ञानमनायासस्तितिक्षा धर्मनित्यता । वाक्चैव गुप्ता दानं च नैतान्यन्त्येषु भारत ॥

ātmajñānamanāyāsastitikṣā dharmanityatā | vākcaiva guptā dānaṃ ca naitānyantyeṣu bhārata

Knowledge of the self, freedom from agitation, forbearance, constancy in dharma, guarded speech and generosity: these six, O Bharata, are not found in the lowest of men.

Note on the text: Corrected आत्मज्ञानमानायासः → आत्मज्ञानमनायासः (Wikisource typo; sanskritdocuments and the critical edition read अनायासः).

Verse 75 (5.34.75)

आक्रोशपरिवादाभ्यां विहिंसन्त्यबुधा बुधान् । वक्ता पापमुपादत्ते क्षममाणो विमुच्यते ॥

ākrośaparivādābhyāṃ vihiṃsantyabudhā budhān | vaktā pāpamupādatte kṣamamāṇo vimucyate

Fools wound the wise with abuse and slander. The speaker takes the sin upon himself, while the one who forgives is set free.

Verse 76 (5.34.76)

हिंसा बलमसाधूनां राज्ञां दण्डविधिर्बलम् । शुश्रूषा तु बलं स्त्रीणां क्षमा गुणवतां बलम् ॥

hiṃsā balamasādhūnāṃ rājñāṃ daṇḍavidhirbalam | śuśrūṣā tu balaṃ strīṇāṃ kṣamā guṇavatāṃ balam

Violence is the strength of the wicked; the rule of punishment is the strength of kings; service is the strength of women; forgiveness is the strength of the virtuous.

Note on the text: Corrected शुश्रूपा → शुश्रूषा and वलं → बलं (Wikisource typos; sanskritdocuments and the critical edition read शुश्रूषा and बलं).

Verse 77 (5.34.77)

वाक्संयमो हि नृपते सुदुष्करतमो मतः । अर्थवच्च विचित्रं च न शक्यं बहु भाषितुम् ॥

vāksaṃyamo hi nṛpate suduṣkaratamo mataḥ | arthavacca vicitraṃ ca na śakyaṃ bahu bhāṣitum

Restraint of speech, O king, is held to be the hardest thing of all; one cannot say much that is both meaningful and pleasing.

Verse 78 (5.34.78)

अभ्यावहति कल्याणं विविधं वाक् सुभाषिता । सैव दुर्भाषिता राजन्ननर्थायोपपद्यते ॥

abhyāvahati kalyāṇaṃ vividhaṃ vāk subhāṣitā | saiva durbhāṣitā rājannanarthāyopapadyate

Speech that is well spoken brings good of many kinds; but the same speech badly spoken, O king, leads to harm.

Verse 79 (5.34.79)

रोहते सायकैर्विद्धं वनं परशुना हतम् । वाचा दुरुक्तं बीभत्सं न संरोहति वाक्क्षतम् ॥

rohate sāyakairviddhaṃ vanaṃ paraśunā hatam | vācā duruktaṃ bībhatsaṃ na saṃrohati vākkṣatam

A forest pierced by arrows or cut down by the axe grows back; but the ugly wound left by harsh words does not heal.

Verse 80 (5.34.80)

कर्णिनालीकनाराचान्निर्हरन्ति शरीरतः । वाक्शल्यस्तु न निर्हर्तुं शक्यो हृदिशयो हि सः ॥

karṇinālīkanārācānnirharanti śarīrataḥ | vākśalyastu na nirhartuṃ śakyo hṛdiśayo hi saḥ

Barbed arrows, hollow arrows and iron shafts can be drawn out of the body; but the dart of words cannot be drawn out, for it lodges in the heart.

Note on the text: Corrected वाक्छशल्यस्तु → वाक्शल्यस्तु (misprint in Wikisource; the critical edition reads it).

Verse 81 (5.34.81)

वाक्सायका वदनान्निष्पतन्ति । यैराहतः शोचति रात्र्यहानि । परस्य नामर्मसु ते पतन्ति । तान्पण्डितो नावसृजेत्परेभ्यः ॥

vāksāyakā vadanānniṣpatanti | yairāhataḥ śocati rātryahāni | parasya nāmarmasu te patanti | tānpaṇḍito nāvasṛjetparebhyaḥ

Arrows of words fly from the mouth, and one struck by them grieves night and day. They strike nowhere but the vital places of another; so a wise man should not loose them at others.

Verse 82 (5.34.82)

यस्मै देवाः प्रयच्छन्ति पुरुषाय पराभवम् । बुद्धिं तस्यापकर्षन्ति सोऽवाचीनानि पश्यति ॥

yasmai devāḥ prayacchanti puruṣāya parābhavam | buddhiṃ tasyāpakarṣanti so'vācīnāni paśyati

The man for whom the gods ordain defeat, they first rob of his judgement, and then he sees everything the wrong way.

Verse 83 (5.34.83)

बुद्धौ कलुषभूतायां विनाशे प्रत्युपस्थिते । अनयो नयसङ्काशो हृदयान्नापसर्पति ॥

buddhau kaluṣabhūtāyāṃ vināśe pratyupasthite | anayo nayasaṅkāśo hṛdayānnāpasarpati

When the mind is clouded and ruin is close at hand, wrong policy that looks like sound policy will not leave the heart.

Verse 84 (5.34.84)

सेयं बुद्धिः परीता ते पुत्राणां भरतर्षभ । पाण्डवानां विरोधेन न चैनानवबुध्यसे ॥

seyaṃ buddhiḥ parītā te putrāṇāṃ bharatarṣabha | pāṇḍavānāṃ virodhena na cainānavabudhyase

Such clouded judgement has seized your sons, O best of the Bharatas, through their enmity with the Pandavas, and you do not see them for what they are.

Verse 85 (5.34.85)

राजा लक्षणसंपन्नस्त्रैलोक्यस्यापि यो भवेत् । शिष्यस्ते शासिता सोऽस्तु धृतराष्ट्र युधिष्ठिरः ॥

rājā lakṣaṇasaṃpannastrailokyasyāpi yo bhavet | śiṣyaste śāsitā so'stu dhṛtarāṣṭra yudhiṣṭhiraḥ

Let Yudhishthira, who bears every mark of a king and is worthy to rule even the three worlds, be the ruler, O Dhritarashtra, while remaining obedient to you.

Verse 86 (5.34.86)

अतीव सर्वान्पुत्रांस्ते भागधेयपुरस्कृतः । तेजसा प्रज्ञया चैव युक्तो धर्मार्थतत्त्ववित् ॥

atīva sarvānputrāṃste bhāgadheyapuraskṛtaḥ | tejasā prajñayā caiva yukto dharmārthatattvavit

Favoured by fortune, he far surpasses all your sons; he is endowed with energy and wisdom and knows the truth of dharma and wealth.

Note on the text: Corrected धर्मर्थ- → धर्मार्थ- (Wikisource typo; sanskritdocuments and the critical edition read धर्मार्थ).

Verse 87 (5.34.87)

अनुक्रोशादानृशंस्याद्योऽसौ धर्मभृतां वरः । गौरवात्तव राजेन्द्र बहून्क्लेशांस्तितिक्षति ॥

anukrośādānṛśaṃsyādyo'sau dharmabhṛtāṃ varaḥ | gauravāttava rājendra bahūnkleśāṃstitikṣati

Out of compassion and kindness, and out of respect for you, O king of kings, that foremost upholder of dharma endures many hardships.