Muni's PlayChapter 33 of Book 5, Udyoga Parva
आत्मज्ञानं समारम्भस्तितिक्षा धर्मनित्यता । यमर्थान्नापकर्षन्ति स वै पण्डित उच्यते ॥- ॥
He that is not served from the high ends of life by the aid of self-knowledge, exertion, forbearance and steadiness in virtue, is called wise.
निषेवते प्रशस्तानि निन्दितानि न सेवते । अनास्तिकः श्रद्दधान एतत्पण्डित लक्षणम् ॥ १६॥
These again are the marks of a wise man, viz., adherence to acts, worthy of praise and rejection of what is blamable, faith, and reverence.
क्रोधो हर्षश्च दर्पश्च ह्रीस्तम्भो मान्यमानिता । यमर्थान्नापकर्षन्ति स वै पण्डित उच्यते ॥ १७॥
He whom neither anger nor joy, nor pride, nor false modesty, nor stupefaction, nor vanity, can draw away from the high ends of life, is considered as wise.
यस्य कृत्यं न जानन्ति मन्त्रं वा मन्त्रितं परे । कृतमेवास्य जानन्ति स वै पण्डित उच्यते ॥ १८॥
He whose intended acts, and proposed counsels remain concealed from foes, and whose acts become known only after they have been done, is considered wise.
यस्य कृत्यं न विघ्नन्ति शीतमुष्णं भयं रतिः । समृद्धिरसमृद्धिर्वा स वै पण्डित उच्यते ॥ १९॥
He whose proposed actions are never obstructed by heat or cold, fear of attachment, prosperity or adversity, is considered wise.
यस्य संसारिणी प्रज्ञा धर्मार्थावनुवर्तते । कामादर्थं वृणीते यः स वै पण्डित उच्यते ॥ २०॥
He whose judgment dissociated from desire, followeth both virtue and profit, and who disregarding pleasure chooseth such ends as are serviceable in both worlds, is considered wise.
यथाशक्ति चिकीर्षन्ति यथाशक्ति च कुर्वते । न किं चिदवमन्यन्ते पण्डिता भरतर्षभ ॥ २१॥
They that exert to the best of their might, and act also to the best of their might, and disregard nothing as insignificant, are called wise.
क्षिप्रं विजानाति चिरं शृणोति विज्ञाय चार्थं भजते न कामात् । नासम्पृष्टो व्यौपयुङ्क्ते परार्थे तत्प्रज्ञानं प्रथमं पण्डितस्य ॥ २२॥
He that understandeth quickly, listeneth patiently, pursueth his objects with judgment and not from desire and spendeth not his breath on the affairs of others without being asked, is said to possess the foremost mark of wisdom.
नाप्राप्यमभिवाञ्छन्ति नष्टं नेच्छन्ति शोचितुम् । आपत्सु च न मुह्यन्ति नराः पण्डित बुद्धयः ॥ २३॥
They that do not strive for objects that are unattainable, that do not grieve for what is lost and gone, that do not suffer their minds to be clouded amid calamities, are regarded to possess intellects endued with wisdom.
निश्चित्य यः प्रक्रमते नान्तर्वसति कर्मणः । अवन्ध्य कालो वश्यात्मा स वै पण्डित उच्यते ॥ २४॥
He who striveth, having commenced anything, till it is completed, who never wasteth his time, and who hath his soul under control, is regarded wise.
आर्य कर्मणि राज्यन्ते भूतिकर्माणि कुर्वते । हितं च नाभ्यसूयन्ति पण्डिता भरतर्षभ ॥ २५॥
They that are wise, O bull of the Bharata race, always delight in honest deeds, do what tendeth to their happiness and prosperity, and never sneer at what is good.
न हृष्यत्यात्मसम्माने नावमानेन तप्यते । गाङ्गो ह्रद इवाक्षोभ्यो यः स पण्डित उच्यते ॥ २६॥
He who exulteth not at honours, and grieveth not at slights, and remaineth cool and unagitated like a lake in the course of Ganga, is reckoned as wise.
तत्त्वज्ञः सर्वभूतानां योगज्ञः सर्वकर्मणाम् । उपायज्ञो मनुष्याणां नरः पण्डित उच्यते ॥ २७॥
That man who knoweth the nature of all creatures (viz., that everything is subject to destruction), who is cognisant also of the connections of all acts, and who is proficient in the knowledge of the means that men may resort to (for attaining their objects), is reckoned as wise.
प्रवृत्त वाक्चित्रकथ ऊहवान्प्रतिभानवान् । आशु ग्रन्थस्य वक्ता च स वै पण्डित उच्यते ॥ २८॥
He who speaketh boldly, can converse on various subjects, knoweth the science of argumentation, possesseth genius, and can interpret the meaning of what is writ in books, is reckoned as wise.
श्रुतं प्रज्ञानुगं यस्य प्रज्ञा चैव श्रुतानुगा । असम्भिन्नार्य मर्यादः पण्डिताख्यां लभेत सः ॥ २९॥
He whose studies are regulated by reason, and whose reason followeth the scriptures, and who never abstaineth from paying respect to those that are good, is called a wise man.
अश्रुतश्च समुन्नद्धो दरिद्रश्च महामनाः । अर्थांश्चाकर्मणा प्रेप्सुर्मूढ इत्युच्यते बुधैः ॥ ३०॥
He, on the other hand, who is ignorant of scripture yet vain, poor yet proud, and who resorteth to unfair means for the acquisition of his objects, is a fool.
स्वमर्थं यः परित्यज्य परार्थमनुतिष्ठति । मिथ्या चरति मित्रार्थे यश्च मूढः स उच्यते ॥ ३१॥
He who, forsaking his own, concerneth himself with the objects of others, and who practiseth deceitful means for serving his friends, is called a fool.
अकामान्कामयति यः कामयानान्परिद्विषन् । बलवन्तं च यो द्वेष्टि तमाहुर्मूढचेतसम् ॥ ३२॥
He who wisheth for those things that should not be desired, and forsaketh those that may legitimately be desired, and who beareth malice to those that are powerful, is regarded to be a foolish soul.
अमित्रं कुरुते मित्रं मित्रं द्वेष्टि हिनस्ति च । कर्म चारभते दुष्टं तमाहुर्मूढचेतसम् ॥ ३३॥
He who regardeth his foe as his friend, who hateth and beareth malice to his friend, and who committeth wicked deeds, is said to be a person of foolish soul.
संसारयति कृत्यानि सर्वत्र विचिकित्सते । चिरं करोति क्षिप्रार्थे स मूढो भरतर्षभ ॥ ३४॥
O bull of the Bharata race, he who divulgeth his projects, doubteth in all things, and spendeth a long time in doing what requireth a short time, is a fool.
श्राद्धं पितृभ्यो न ददाति दैवतानि नार्चति । सुहृन्मित्रं न लभते तमाहुर्मूढचेतसम् ॥- ॥
He who doth not perform the Shraddha for the Pitris, nor worshippeth the deities, nor acquireth noble-minded friends, is said to be a person of foolish soul.
अनाहूतः प्रविशति अपृष्टो बहु भाषते । विश्वसत्यप्रमत्तेषु मूढ चेता नराधमः ॥ ३५॥
That worst of men who entereth a place uninvited, and talketh much without being asked, and reposeth trust on untrustworthy wights, is a fool.
परं क्षिपति दोषेण वर्तमानः स्वयं तथा । यश्च क्रुध्यत्यनीशः सन्स च मूढतमो नरः ॥ ३६॥
That man who being himself guilty casteth the blame on others, and who though impotent giveth vent to anger, is the most foolish of men.
आत्मनो बलमाज्ञाय धर्मार्थपरिवर्जितम् । अलभ्यमिच्छन्नैष्कर्म्यान्मूढ बुद्धिरिहोच्यते ॥ ३७॥
That man, who, without knowing his own strength and dissociated from both virtue and profit, desireth an object difficult of acquisition, without again adopting adequate means, is said to be destitute of intelligence.
अशिष्यं शास्ति यो राजन्यश्च शून्यमुपासते । कदर्यं भजते यश्च तमाहुर्मूढचेतसम् ॥ ३८॥
O king, he who punisheth one that is undeserving of punishment, payeth homage to persons without their knowledge, and waiteth upon misers, is said to be of little sense.
अर्थं महान्तमासाद्य विद्यामैश्वर्यमेव वा । विचरत्यसमुन्नद्धो यः स पण्डित उच्यते ॥ ३९॥
But he that, having attained immense wealth and prosperity or acquired (vast) learning, doth not bear himself haughtily, is reckoned as wise.
एकः सम्पन्नमश्नाति वस्ते वासश्च शोभनम् । योऽसंविभज्य भृत्येभ्यः को नृशंसतरस्ततः ॥ ४०॥
Who, again, is more heartless than he, who, though possessed of affluence, eateth himself and weareth excellent robes himself without distributing his wealth among his dependents?
एकं विषरसो हन्ति शस्त्रेणैकश्च वध्यते । सराष्ट्रं स प्रजं हन्ति राजानं मन्त्रविस्रवः ॥ ४४॥
Poison slayeth but one person, and a weapon also but one; wicked counsels, however, destroy an entire kingdom with king and subject.
एकः क्षमावतां दोषो द्वितीयो नोपलभ्यते । यदेनं क्षमया युक्तमशक्तं मन्यते जनः ॥ ४७॥
There is one only defect in forgiving persons, and not another; that defect is that people take a forgiving person to be weak.
सोऽस्य दोषो न मन्तव्यः क्षमा हि परमं बलम् । क्षमा गुणो ह्यशक्तानां शक्तानां भूषणं तथा ॥- ॥
That defect, however, should not be taken into consideration, for forgiveness is a great power. Forgiveness is a virtue of the weak, and an ornament of the strong.
क्षमा वशीकृतिर्लोके क्षमया किं न साध्यते । शान्तिशङ्खः करे यस्य किं करिष्यति दुर्जनः ॥- ॥
Forgiveness subdueth (all) in this world; what is there that forgiveness cannot achieve? What can a wicked person do unto him who carrieth the sabre of forgiveness in his hand?
एको धर्मः परं श्रेयः क्षमैका शान्तिरुत्तमा । विद्यैका परमा दृष्टिरहिंसैका सुखावहा ॥ ४८॥
Righteousness is the one highest good; and forgiveness is the one supreme peace; knowledge is one supreme contentment; and benevolence, one sole happiness.
द्वे कर्मणी नरः कुर्वन्नस्मिँल्लोके विरोचते । अब्रुवन्परुषं किं चिदसतो नार्थयंस्तथा ॥ ५०॥
A man may attain renown in this world by doing two things, viz., by refraining from harsh speech, and by disregarding those that are wicked.
न्यायागतस्य द्रव्यस्य बोद्धव्यौ द्वावतिक्रमौ । अपात्रे प्रतिपत्तिश्च पात्रे चाप्रतिपादनम् ॥ ५४॥
Of things honestly got, these two must be looked upon as misuse, viz., making gifts to the unworthy and refusing the worthy.
त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः । कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥- ॥
These three, besides, being destructive to one’s own self, are the gates of hell, viz., lust, anger, and covetousness. Therefore, every one should renounce them.
चत्वारि राज्ञा तु महाबलेन वर्ज्यान्याहुः पण्डितस्तानि विद्यात् । अल्पप्रज्ञैः सह मन्त्रं न कुर्यान् न दीर्घसूत्रैरलसैश्चारणैश्च ॥ ५८॥
Learned men have declared that a king, although powerful, should never consult with these four, viz., men of small sense, men that are procrastinating, men that are indolent, and men that are flatterers.
पञ्चेन्द्रियस्य मर्त्यस्य छिद्रं चेदेकमिन्द्रियम् । ततोऽस्य स्रवति प्रज्ञा दृतेः पादादिवोदकम् ॥ ६५॥
Of the five senses beholding to man, if one springeth a leak, then from that single hole runneth out all his intelligence, even like water running out from a perforated leathern vessel.
षड्दोषाः पुरुषेणेह हातव्या भूतिमिच्छता । निद्रा तन्द्री भयं क्रोध आलस्यं दीर्घसूत्रता ॥ ६६॥
The six faults should be avoided by a person who wisheth to attain prosperity, viz., sleep, drowsiness, fear, anger, indolence and procrastination.
षडेव तु गुणाः पुंसा न हातव्याः कदाचन । सत्यं दानमनालस्यमनसूया क्षमा धृतिः ॥ ६९॥
Verily, those six qualities should never be forsaken by men, viz., truth, charity, diligence, benevolence, forgiveness and patience.
आरोग्यमानृण्यमविप्रवासः सद्भिर्मनुष्यैः सह सम्प्रयोगः । स्वप्रत्यया वृत्तिरभीतवासः षट् जीवलोकस्य सुखानि राजन् ॥- ॥
Health, unindebtedness, living at home, companionship with good men, certainty as regards the means of livelihood, and living without fear, these six, O king, conduce to the happiness of men.
ईर्षुर्घृणी नसन्तुष्टः क्रोधनो नित्यशङ्कितः । परभाग्योपजीवी च षडेते नित्यदुःखिताः ॥- ॥
These six are always miserable, viz., the envious, the malicious, the discontented, the irascible, the ever-suspicious, and those depending upon the fortunes of others.
सप्त दोषाः सदा राज्ञा हातव्या व्यसनोदयाः । प्रायशो यैर्विनश्यन्ति कृतमूलाश्च पार्थिवाः ॥ ७३॥ स्त्रियोऽक्षा मृगया पानं वाक्पारुष्यं च पञ्चमम् । महच्च दण्डपारुष्यमर्थदूषणमेव च ॥ ७४॥
A king should renounce these seven faults that are productive of calamity, inasmuch as they are able to effect the ruin of even monarchs firmly established; these are women, dice, hunting, drinking, harshness of speech, severity of punishment, and misuse of wealth.
अष्टौ गुणाः पुरुषं दीपयन्ति प्रज्ञा च कौल्यं च दमः श्रुतं च । पराक्रमश्चाबहुभाषिता च दानं यथाशक्ति कृतज्ञता च ॥- ॥
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.
नवद्वारमिदं वेश्म त्रिस्थूणं पञ्च साक्षिकम् । क्षेत्रज्ञाधिष्ठितं विद्वान्यो वेद स परः कविः ॥ ८१॥
This house hath nine doors, three pillars, and five witnesses. It is presided over by the soul. That learned man who knoweth all this is truly wise.
दश धर्मं न जानन्ति धृतराष्ट्र निबोध तान् । मत्तः प्रमत्त उन्मत्तः श्रान्तः क्रुद्धो बुभुक्षितः ॥ ८२॥ त्वरमाणश्च भीरुश्च लुब्धः कामी च ते दश । तस्मादेतेषु भावेषु न प्रसज्जेत पण्डितः ॥ ८३॥
O Dhritarashtra, these ten do not know what virtue is viz., the intoxicated, inattentive, the raving, the fatigued, the angry, the starving, the hasty, the covetous, the frightened, and the lustful. Therefore, he that is wise must eschew the company of these.
देशाचारान्समयाञ्जातिधर्मान् बुभूषते यस्तु परावरज्ञः । स तत्र तत्राधिगतः सदैव महाजनस्याधिपत्यं करोति ॥ ९५॥
He who desireth to obtain knowledge of the customs of different countries, and also the languages of different nations, and of the usages of different orders of men, knoweth at once all that is high and low; and wherever he may go, he is sure to gain an ascendancy over even those that are glad.
य आत्मनापत्रपते भृशं नरः स सर्वलोकस्य गुरुर्भवत्युत । अनन्त तेजाः सुमनाः समाहितः स्वतेजसा सूर्य इवावभासते ॥ १०२॥
That man who feeleth shame even though his faults be not known to any save himself, is highly honoured among all men. Possessed of a pure heart and boundless energy and abstracted within himself, he shineth in consequence of his energy like the very sun.