ìthis story will be posted in the end.

The learned men, deep in their wisdom, know their limitations. They aspire to achieve what is possible within their power and work for the same. For them no effort, however small, is below their dignity. (26) 

ìThe foremost attribute of a PaƒŒita is that he listens attentively, grasps the essence of a subject in no time, and acts firmly in his discretion and not out of emotion. He never utters an irrelevant word or tender an opinion about others unless so requested. (27)

The wise do not aspire for the unattainable. They do not grieve for what is lost. Misfortune does not rattle them. (28)

ìWe call him a PaƒŒita who makes up his mind before taking up a project. Thereafter, he works relentlessly, and does not stop mid-way. All through this he exercises total control over his mind. (29)

ìO descendent of Bharata! The learned occupy themselves with the most desirable of objectives. They act in pursuit of progress and enrichment [of others]. They do not find a fault with those engaged in good deeds. (30)

 ìHe alone deserves to be called a PaƒŒita who does not feel over-elated when praised. Condemnation does not depress him. His mind is like a large whirlpool in the Ganges, always ebullient. (31)

ìA PaƒŒita is aware of the reality of life. He is dexterous in all activity. He can unravel any knot among human beings. (32)

ìWe know him as a PaƒŒita who is fluent in speech, whose choice of words is unique, who argues well, and is intellectually brilliant. A PaƒŒita can elucidate the essence of a literary work with felicity. (33)

 ìA forgiving temperament is not a sign of weakness. Forgiveness is a sign of strength. It is a virtue of the weak and an ornament of the strong. (54

ìIn this world, forgiveness can conquer everyone. It is a charm. Every obstacle can be overcome with patience and forbearance. No evil person can harm the one who carries peace as his weapon. (55)

ìDharma alone is the highest virtue. Forgiveness alone is the panacea for peace. Learning is the most satisfying attainment. Ahi≈så is the greatest source of happiness. (57)

ìA person who is always polite and who does not honour and befriend evil persons, deserves special consideration in this world. (59)

ìMaharaj! At Indraís instance, Bæhaspati advised him about the four virtues that yield instantaneous results. These are as followsó (76)

1. The determination of the Devatås, 2. the influence of the wise, 3. the humility of the learned, 4. the destruction of the sinners. (77)

 ìFour activities dispel fear. However, if not executed properly, the same generate fear. These areó1. Offering oblations to fire in full faith, 2. Observing silence as an act of faith, 3. Studious effort at self-education and 4. Performing Yaj¤a with full ritual. (78)

ìO Bharata‹re¶¢ha! A man must diligently serve the following five pre-eminent entities: 1. The mother, 2. The father, 3. Agni, 4. The Soul and 5. The Guru. (79)

ìOut of our five senses of perception, even if one goes astray, our discretion flows out like water out of a leaking pot. (82)

ìA man who aspires to wealth or craves to rise high must give up the following six undesirable traitsó 1. Excessive sleep, 2. Lassitude, 3. Fear, 4. Anger, 5. Laziness and 6. Procrastination. (83)

ìA man should never eschew the following six virtues: Truth, charity, promptness, freedom from malice and spitefulness; forgiveness and forbearance. (86)

ìIn this world the following six happenings are a source of joy: Steady income, sound health, a loving and soft-spoken wife; an obedient son and knowledge that can help in earning wealth. (87

ìA man should never eschew the following six virtues: Truth, charity, promptness, freedom from malice and spitefulness; forgiveness and forbearance. (86)

ìOne who has conquered his senses and who has controlled the following six weaknesses of the mindólust, anger, greed, attachment, arrogance and jealousy does not involve in sin. Obviously, he is unaffected by the damage caused by them. (88

ìThe following eight qualities add to the lustre of a manó1. Wisdom, 2. Civilized behaviour, 3. Self-control, 4. Knowledge of ›åstra, 5. Chivalry, 6. Being a man of few words, 7. Being charitable according to oneís means and 8. Gratitude.î (104)

 ìA king who eschews lust, gives up anger, distributes wealth to the deserving, who is learned in scriptures, is knowledgeable, and performs his duty expeditiously, sets an example for others to emulate. (109)

ìRiches flow into the coffers of a king who instils faith in his subjects, the one who awards punishment only to those whose guilt has been established, who is aware of the limits of the maximum and the minimum sentence, and the one who understands when to pardon and when not. (110

ìAmongst persons of noble conduct he is considered superior to others who is not all the time celebrating his good fortune, who does not rejoice over the others  misfortune, and who never feels sorry over what he has given away in charity. (118)

ìOne ought to be ever ready to be at peace and conciliatory with others. One should be truthful, gentle and respectful towards others. Let ones thoughts be pure. A person with these attributes shines like a glistening, highly valuable gem from a reputed mine among his class. (125)

ìHe is considered superior to others who is coy and does not show off. He radiates like the Sun because of his limitless brilliance, purity of heart and a composed mind. (126)

ìIf a king follows the righteous norms traditionally wellestablished by the wise, his empire prospers, the earth under his control produces more, and his wealth multiplies. With this happening, his glory and prestige scale new heights. (28)

ìLike extracting gold out of rocks, one must learn something of substance even from a child who babbles, and an insane who talks aimlessly. (32

ìLike a ascetic who depends on small gleanings of grain even from a rock, a man of substance gathers knowledge from all sources such as thoughtful sayings,intellectual writings as well as from watching and emulating the good deeds of others. (33)

ìThe truth protects Dharma while concentration and application preserves learning. Constant care protects a personís charm and noble conduct protects a family. (39

ìFor an arrogant person boasting of his education, wealth and his family standing, can be poisonous. [It can result in an unseemly behaviour and undesirable consequences.] However, for the noble, these attributes are a source of strength [to do good.] (44)

ìThe saintly persons provide moral support to the intellectuals as well as to other persons of a saintly disposition. Even the wicked are helped by the saints. However, the reverse never happens. (46)

ìThe paupers always relish their meal because being hungry they enjoy whatever is available. This sort of pleasure is not available to the rich. (50)

ìRåjan! The rich in this world cannot even digest a proper meal [because the tension in their life upsets their digestion.] A poor man can digest even wood pieces. (51

ìRåjan! The human body is like a chariot of which the soul is the charioteer. The sensory perceptions are the horses geared to pull this chariot. An ever-alert man who has reigned them, who is dexterous, clever and in control of himself, travels on this chariot of life in joy and peace. (59)

ìThe senses when not reined are powerful enough to destroy a man just as untamed and uncontrollable horses throw off the foolish charioteer. (60)

ìAn ignorant man, unable to control his senses, takes the real for the unreal and accepts the apparent for what might be worthless. Such a man [having lost his sense of discrimination] rejoices even when he is in fact deep in sorrow. (61)

 ìControlling your mind, the five senses as well as your sense of discrimination, try to look within yourself in order to realize your soul. Your soul is your friend as well as your enemy. (64

ìHe who keeping in mind the dictates of Dharma and Artha in this world, organizes the means of achieving his ends, forever stays happy and prosperous with their help.(67)

ìAn uncaring fool causes anguish to the learned by calling them names and demeaning them. The abusive person commits a sin. On the contrary, the person offended gets rid of a sin by forgiving the guilty. (74)

ìViolence is the strength of the wicked. The king is powerful because he can punish the guilty. A womanís strength is her ability to care. Forgiveness is the weapon of the virtuous. (75)

ìA well-spoken word can be a source of immense joy and well-being. The same intent if conveyed in bitter words can cause a lot of damage. (77)

no 3 has always been special.

to be continued.

Dhritarashtra in his old age, and ever-mindful of the losses he has sustained, retires to the forest with his wife, Gandhari, as well as the mother of the Pandavas, Kunti, and Vidura. They plan to lead an ascetic life in a forest hermitage.

One day Yudhisthira meets Dhritarashtra in forest and Dhritarashtra said: ‘Vidura is well, My dear. He performs strict austerities. Seen here and there, he lives on air, his bones and veins in stark relief. He eats nothing.’ Just then, with matted locks and smeared with filth, naked with the dust of various wild flowers, Vidura was seen from afar. Turning to look at them, he stopped in his tracks. Yudhisthira gave chase alone, he ran into the woods. Here and there, seen and unseen, He vigorously pursued him. Shouting, ‘O Vidura! It is I your cherished king!’ Deep in the lonely woods, noble Vidura ceased to run. He took refuge by a tree. He was very thin. He retained only the shape of a human being (all his characteristic features had disappeared). Yudhishthira recognised him and said, ‘I am Yudhishthira’ Vidura, unblinking, fixed his gaze upon his lord and by it, was united with him. Limb on limb and breath on breath, Vidura united his life-breaths with the king's life-breaths, and his senses with the king's senses. Wise Vidura, as if afire, entered The king’s body, with his yogic power. Leaning against a tree, eyes fixed ahead, The king saw that life had now fled his frame. Full of vigor, suffused with new powers Yudhishthira, remembered all. Full of knowledge, he recalled lives gone by. Just as had been described to him before. Yudhṣṭhira thought to cremate his friend, but a heavenly voice began to speak: ‘O king, burn not this man; you are him And he is you; he is the god Dharma! My prince, heaven awaits him. He goes now to An ascetic’s rest, well-earned. Do not grieve!’