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 ݌stra, 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!’
