Chapter 704(41): 11 shlokas
Prajagara means sleeplessness, lying awake at night. This parva is so named because Dhritarashtra cannot sleep at night. He still does not know Yudhishthira’s message and summons Vidura. Vidura advises Dhritarashtra.
696(33)
Vaishampayana said, ‘The immensely wise Dhritarashtra, lord of the earth, told the gatekeeper, “I wish to see Vidura. Bring him here immediately.” Having been sent by Dhritarashtra, the messenger told Kshatta,1 “O immensely wise one! Our lord, the great king, wishes to see you.” Having been thus addressed, Vidura went to the king’s palace and said, “O gatekeeper! Inform Dhritarashtra that I am here.” The gatekeeper said, “O Indra among kings! On your instructions, Vidura has arrived. He wishes to see your feet. Instruct me about what he should do.” Dhritarashtra replied, “Allow the immensely wise and far-sighted Vidura to enter. I am always ready to see Vidura.” The gatekeeper said, “O Kshatta! Enter the inner quarters of the wise and great king. The king has told me that he is always ready to see you.” Vidura then entered Dhritarashtra’s abode. He joined his hands in salutation and told the lord of men, who was immersed in thought, “O immensely wise one! I am Vidura and I have arrived here on your instructions. Please tell me if there is anything that I should do.” Dhritarashtra said, “O Vidura! Sanjaya has returned. He has left after berating me. He will recount Ajatashatru’s words in the midst of the assembly hall. I do not yet know the words that brave one among the Kurus2 has addressed towards me. Therefore, my body is burning and I am suffering from sleeplessness. What do you think should be heard by someone who is awake and whose mind is burning? O son!3 Tell me. You are knowledgeable about dharma and artha. Ever since Sanjaya has returned after meeting the Pandavas, I am unable to obtain the peace of mind that I should. All my senses are distracted now. I am reflecting about what he is going to say.” Vidura replied, “If a weak one is attacked by a stronger enemy, if one’s faculties are weak, if one has lost everything to a lecher or a thief, one is overcome by sleeplessness. O lord among men! It is certain that you have not been touched by these great calamities. Nor can you be tormented because you are covetous of the riches of others.” Dhritarashtra said, “I wish to hear from you words about dharma and about that which leads to supreme welfare. In this lineage of rajarshis, you are the only one who is regarded as wise.”
‘Vidura said, “One who does not serve that which is censured, is praised. He is not an atheist and has faith. These are the signs of one who is learned. One who does not deviate from his objective because of anger, joy, pride, false modesty and a false sense of vanity, is regarded as learned. One whose planned deeds and counsel are not known to others, but are known only after the tasks have been executed, is regarded as learned. He whose deeds are not obstructed by cold and heat, fear and affection, prosperity and adversity, is regarded as learned. One who wisely follows dharma and artha, and artha over kama for the sake of the hereafter, is regarded as learned. They exert to the best of their ability. They act to the best of their ability. They disregard nothing. O bull among the Bharata lineage! Such men are regarded as learned. He learns quickly. He listens patiently. He pursues the objective because of artha, not because of kama. If not asked, he does not dabble in the affairs of others. These are the first signs of a wise and learned one. They do not hanker after the unobtainable. They do not sorrow over what has been lost. They are not deluded in times of adversity. Such men are regarded as learned. He decides on a course of action and does not stop before the task has been accomplished. He does not waste time and is in control of his soul. Such a man is regarded as learned. They are attracted towards the tasks of aryas. They perform tasks that bring prosperity. They do not disregard that which ensures welfare. O bull among the Bharata lineage! Such ones are learned. He is not overjoyed because of honours. He is not tormented because of neglect. He is as undisturbed as a pond near the Ganga. Such a person is regarded as learned. He knows about the nature of all beings. He is familiar with the nature of all deeds. He knows the nature of men. Such a man is regarded as learned. He is skilled in words. He can talk about diverse subjects. He is quick to understand and possesses intellect. He can quickly explain what is in the texts. Such a man is regarded as learned. His wisdom facilitates his learning. His learning facilitates his wisdom. He does not transgress the norms laid down for aryas. Such a person obtains the appellation of a learned one.
‘“If one is not learned and vain, if one is poor and proud, if one strives for artha without performing deeds, the learned regard such persons as stupid. He gives up his own objectives and tends to the objectives of others. He resorts to falsehood for the sake of his friends. Such a person is regarded as stupid. He desires that which should not be desired. He gives up those that should be desired. He hates those who are stronger. Such a person is stupid in intelligence. He acts like a friend towards an enemy. He hates and harms those who are friends. He postpones tasks that should be performed. He procrastinates in every way. He takes a long time over something that should be done fast. O bull among the Bharata lineage! Such a person is stupid. He enters when he is not invited. He speakes a lot, even though he has not been asked. He trusts those who should not be trusted. He is worst among men and is stupid in his intelligence. Though he is the one who should be blamed, he is quick to blame others. He is angered, though he has no powers. Such a person is regarded as the most stupid among men. He ignores his own strength. He gives up dharma and artha. He wishes to obtain that which is unattainable, but without performing tasks. He is said to be stupid in his intelligence. O king! He instructs those who are not his pupils. He serves those who are hollow. He honours those who are ignoble. Such a person is known as stupid in intelligence. However, one who has obtained a great deal of riches, learning and power, and yet roams around without any show of pride, he is said to be learned. Who can be crueller than one who eats, lives and dons expensive garments alone, without sharing them with his servants? One person performs evil deeds, but the fruits are borne by many. Others enjoy, while the doer alone is blamed. A single arrow released by an archer may kill, or it may not kill. But when an intelligent person uses his intelligence,4 it can destroy a kingdom, together with its king.
‘“Having differentiated between the two5 with the use of the one,6 bring the three7 under your control by using the four.8 Conquer the five.9 Know the six.10 Stay away from the seven11 and be happy. Poison kills one. Only one is killed with a weapon. But the disclosure of counsel destroys a kingdom and a king, with the subjects. One should not eat tasty food alone. One should not think only about one’s own objectives. One should not travel alone. One should not be awake alone, when the others are asleep. There is one without a second.12 O king! You have not been able to comprehend Him. He is the truth. He is the staircase to heaven. He is like a boat in the ocean. Those who are forgiving have one taint, and there is not a second one to be seen. People think that a forgiving one is incapable. There is one dharma that is supreme. Forgiveness alone brings supreme peace. Learning brings supreme satisfaction. Non-violence takes one to happiness.
‘“The earth destroys two, like a snake destroys those who live in holes—a king who is not aggressive, and a brahmana who has not dwelt away from home.13 Through two deeds, a man can be radiant in this world—by not speaking harsh words and by not requesting dishonourable ones. O tiger among men! There are two kinds of people who trust others—women who desire those who are desired,14 and people who honour those who are honoured.15 There are two sharp thorns that dry up the body—desire on the part of those who are poor, and anger on the part of those who are powerless. O king! There are two kinds of men who are established above heaven—powerful ones who are forgiving, and generous ones who are poor. There are two kinds of abuse of property that has been acquired through rightful means—giving it to those who are unworthy, and not giving it to those who are worthy.
‘“O bull among the Bharata lineage! It has been heard that there are three courses of acti
on for men—inferior, medium and superior. This is known to those who are learned in the Vedas. O king! There are three kinds of men—inferior, medium and superior.16 They should accordingly be employed in three different kinds of duties. O king! There are three who cannot own property—a wife, a slave and a son. Whatever riches they obtain, belongs to the one who owns them.
‘“Those who are learned have said that a greatly strong king should avoid consultations with four—those who have limited intelligence, those who procrastinate, those who are lazy and those who are flatterers. O father!17 You have been blessed with fortune. While you are following the dharma of a householder, four kinds of people should dwell in your house—a relative who is aged, one who is born from a noble lineage but is in distress, a friend who is poor and a sister who does not have offspring. O great king! When he was asked by Indra of the thirty gods, Brihaspati said that four things bear instant fruit. Listen to them—the resolution of the gods, the intellect of the wise, the humility of the learned and the destruction of those who perform evil deeds.
‘“O bull among the Bharata lineage! Men must carefully tend to five fires—the father, the mother, the fire, one’s own self and the preceptor. Through worshipping five, one obtains fame in this world—gods, ancestors, men, mendicants and guests. There are five who follow, wherever you go—friends, enemies, those who are neutral, those you live on and those who are supported by you. On earth, if there is a hole in any of the five senses,18 it is like wisdom draining out from the bottom of a water pot.
‘“A man who desires prosperity must avoid six vices—sleep, drowsiness, fear, anger, laziness and procrastination. A man must avoid these six, like a broken boat in the ocean—a preceptor who does not teach, an officiating priest who has not studied, a king who does not protect, a wife who speaks unpleasantly, a cowherd who desires a village and a barber who desires the forest. There are six qualities that a man must never give up—truthfulness, generosity, endeavour, lack of jealousy, forgiveness and fortitude. He who always controls these six qualities within himself and has conquered his senses, is never touched by sin and is united with prosperity. There are six who live off six others and there isn’t a seventh like this—thieves live on those who are careless, physicians on diseases, wayward women on lechers, priests on those who offer sacrifices, kings on those who quarrel and the learned always live on fools.
‘“A king must always avoid addiction to seven vices. Otherwise, kings who have established themselves are often destroyed because of these—women, dicing, hunting, drinking, harsh words as the fifth, great severity of punishment and the abuse of wealth.
‘“There are eight causes that lead to a man’s destruction—first, hatred of brahmanas; acting against brahmanas; acquiring the wealth of brahmanas; a desire to kill brahmanas; delight when they are censured; disapproval when they are praised; not remembering them when tasks have to be performed; and finding fault when they ask. Knowing these vices, a wise and learned man should avoid them. O descendant of the Bharata lineage! These are the eight that are the fresh butter of delight and are seen to provide happiness when they are present—union with friends, large inflows of wealth, the embrace of a son, sexual intercourse, pleasant conversation at the right time, high positions for one’s allies, the attainment of desired objectives and honour in the assembly of men.
‘“The abode has nine gates, three pillars and five witnesses. These are presided over by the soul.19 The learned one who knows this is supreme among the wise.
‘“O Dhritarashtra! There are ten who do not know dharma. Listen to who they are—the intoxicated, the deluded, the insane, those who are tired, those who are angry, those who are hungry, those who are hasty, those who are timid, those who are greedy and those who are driven by lust. These are the ten. Therefore, a learned one should avoid such sentiments.
‘“On this, an ancient history is recounted, about what the Indra among the asuras, told Sudhanva for the welfare of his son.20 ‘The king who gives up desire and anger and donates riches to worthy ones is discriminating, learned and is quick to act. He is regarded as an authority by all the worlds. He knows how to make other men trust him. Once crimes have been established, he punishes with the staff. He knows his limits and is also forgiving. All prosperity descends on such a person. He does not think lightly of a weak enemy, but uses his intelligence to deal with him. He does not desire conflict with those who are strong. He exhibits valour when it is the right time and is wise. He is not distressed in a time of calamity. He perseveres in his efforts, without being distracted. In times of unhappiness, he conquers his soul. Such an eminent one triumphs over his enemies. He never remains away from home without a purpose. He does not have an alliance with the wicked, or consort with another person’s wife. He is not insolent, or prone to thievery. He is not ungrateful, or addicted to liquor. A person who avoids these traits is always happy. He never strives extremely hard for objectives. When he is appealed to, he states the exact truth. He does not enter into a quarrel over a trifle. He is not stupid and is not angered when he is not honoured. He is not envious towards others. When he is weak, he does not enter into a feud. He does not speak too much and pardons a quarrel. Such a person is praised everywhere. He never dons the demeanour of the arrogant. He never speaks to others about his manliness. He does not utter harsh words in a moment of forgetfulness. People always look upon him affectionately. He does not revive enmity that has been pacified. He does not have excessive arrogance, or excessive humility. When faced with difficulties, he does not act out of anger. Such a person is regarded as supreme among those who follow arya codes of conduct. He is not supremely delighted at his own happiness. He is not content at the unhappiness of others. After having donated, he does not repent later. Such a person is regarded as virtuous and arya in conduct. He wishes to know about the dharma and conduct of different countries and different races.21 Wherever he goes, he always learns about the superior and the inferior. Such a person is regarded as a lord by great ones. He avoids insolence, delusion, jealousy, evil action, hatred against the king, ingratitude and historical enmity, and conversations with the drunk, the insane and the wicked. Such a person is regarded as foremost among wise ones. Self-control, purity, devotion to the gods, auspicious acts, penances, as laid down by many people—one who observes these daily rites, is honoured by the gods. He has a matrimonial alliance with an equal, and not with someone who is inferior. He has friendships and dealing and conversations with those who are equal. He places the possession of special qualities above everything else. He is wise and his conduct is in accordance with the best policy. He eats in moderation, after having shared with those who are dependent on him. He sleeps little, but performs a lot of tasks. If asked, he gives even to his enemies. Calamities never confront a person with a soul like that. The desires, intentions and motivations behind his deeds are never known to others. His counsels are kept secret. Such a person’s objectives are never unfulfilled, not even by a trifle. He is engaged in the welfare of all beings. He is truthful, mild, generous and is pure in his sentiments. He is known among his relatives as a great gem. Such a man is ashamed of his own faults. He is revered by all the worlds as a preceptor. His energy is infinite. His mind is excellent and he is controlled. He is radiant in his energy, like the sun.’22
‘“King Pandu was tormented by a curse. Five sons were born to him in the forest, the equals of five Indras. Under your supervision, those children grew up and were trained. O Ambika’s son!23 They are now waiting to follow your instructions. O father!24 If you return their rightful kingdom back, you will be happy and rejoice with your sons. O Indra among men! Your intentions will no longer be questioned by gods and men.”’
697(34)
‘Dhritarashtra said, “What should a tormented and sleepless person do? Tell me what you think is the right course of action. O son!25 Amongst us, you are skilled in knowledge of dharma and artha. O Vidura! Instruct me and tell me exactly. O one who is not weak in spirit! Use your wisdom
to tell me what you think to be the best for Ajatashatru and tell me what you think to be the best for the Kurus. I am anxious about evil and can foresee evil. O learned one! Tell me completely and truthfully about everything that Ajatashatru desires.”
‘Vidura replied, “Even if one is not asked, one should speak to one whom one does not wish to see defeated—be it good or bad, hateful or pleasant. O king! Therefore, since I desire the welfare of the Kurus, I will tell you. I will speak words that ensure welfare and are in accordance with dharma. Listen. O descendant of the Bharata lineage! Do not set your mind on deeds that can only be attained through falsehood and inappropriate means. O king! If a deed undertaken correctly through appropriate means does not succeed, a learned one does not distress his mind over that. Deeds have consequences and one should duly reflect on a deed and its consequences. An act should not be undertaken in haste. Examining a deed and its consequences, and one’s own capacity, a wise one decides whether an act should be done or should not be done. If he26 does not know about the expanse of his kingdom, about how it can be extended, how it might decay, the treasury, population and punishments, his kingdom does not remain. One who remembers these measures and knows about dharma and artha, is one who retains the kingdom. Having obtained a kingdom, one should not become haughty, because haughtiness destroys prosperity, just as old age destroys physical beauty. Because it does not consider the consequences, a greedy fish goes by appearances and swallows an iron hook that is concealed in a dainty morsel. One who desires prosperity should consider what can be swallowed, whether it can be digested if swallowed, and whether it will ensure welfare if digested. If one plucks fruits that are not ripe from a tree, one does not obtain any juice from them. But then again, the seed is destroyed. If one obtains right fruit at the right time, one obtains juice from the fruit, and again fruit from the seed. Bees suck honey, but protect the flowers. In that way, one27 should take riches from people, but without causing them violence. Flower can be collected after flower, but the root must not be severed. One should be like the maker of a garland in a grove and not like a burner of charcoal.28 Think about an intended action. ‘How will I gain from it? How will I gain if I don’t do it?’ Having thought in this way, a man should decide whether to do something, or not do it. There are acts that should not be undertaken, because the exertions spent on them will be fruitless. There are others that bring gain, require little effort and bring great gain. A wise man undertakes these swiftly and removes obstacles from these. If he29 looks at everything in a straightforward way, as if he is drinking it with his eyes, his subjects love him, even if he is seated immobile and silent. When one looks favourably at the world in four ways—through sight, thoughts, speed and deeds—the world also looks upon one favourably. But if beings are frightened of him, like deer fear the hunter, he may obtain the earth, up to the frontiers of the ocean, but will still lose it.
Mahabharata: Volume 4 Page 25
