05.133
Library: The story continues with some more advice...
पुत्र उवाच॥
putra uvāca॥
[पुत्र (putra) - son; उवाच (uvāca) - said;]
(Son said:)
The son spoke:
कृष्णायसस्येव च ते संहत्य हृदयं कृतम् । मम मातस्त्वकरुणे वैरप्रज्ञे ह्यमर्षणे ॥५-१३३-१॥
kṛṣṇāyasasyeva ca te saṃhatya hṛdayaṃ kṛtam । mama mātastvakaruṇe vairaprajñe hyamarṣaṇe ॥5-133-1॥
[कृष्णायसस्य (kṛṣṇāyasasya) - of black iron; इव (iva) - like; च (ca) - and; ते (te) - your; संहत्य (saṃhatya) - together; हृदयं (hṛdayam) - heart; कृतम् (kṛtam) - made; मम (mama) - my; मातेः (mātas) - mother; त्वकरुणे (tvakaruṇe) - O unkind one; वैरप्रज्ञे (vairaprajñe) - hostile-minded; हि (hi) - indeed; अमर्षणे (amarṣaṇe) - intolerant one;]
(Your heart is made together like black iron. My mother, O unkind, hostile-minded, indeed intolerant one.)
Your heart is as hard as black iron. My mother, you are unkind, hostile-minded, and truly intolerant.
अहो क्षत्रसमाचारो यत्र मामपरं यथा । ईदृशं वचनं ब्रूयाद्भवती पुत्रमेकजम् ॥५-१३३-२॥
aho kṣatrasamācāro yatra mām aparaṃ yathā । īdṛśaṃ vacanaṃ brūyād bhavatī putram ekajam ॥5-133-2॥
[अहो (aho) - alas; क्षत्रसमाचारः (kṣatrasamācāraḥ) - the conduct of warriors; यत्र (yatra) - where; माम् (mām) - me; अपरम् (aparam) - another; यथा (yathā) - as; ईदृशम् (īdṛśam) - such; वचनम् (vacanam) - words; ब्रूयात् (brūyāt) - might say; भवती (bhavatī) - you; पुत्रम् (putram) - son; एकजम् (ekajam) - only born;]
(Alas, the conduct of warriors is such where you might say such words to me, your only born son.)
Alas, this is the way of warriors, where you might speak such words to me, your only son.
किं नु ते मामपश्यन्त्याः पृथिव्या अपि सर्वया । किमाभरणकृत्यं ते किं भोगैर्जीवितेन वा ॥५-१३३-३॥
kiṁ nu te māmapaśyantyāḥ pṛthivyā api sarvayā । kimābharaṇakṛtyaṁ te kiṁ bhogairjīvitena vā ॥5-133-3॥
[किं (kiṁ) - what; नु (nu) - indeed; ते (te) - your; मामपश्यन्त्याः (māmapaśyantyāḥ) - not seeing me; पृथिव्या (pṛthivyā) - of the earth; अपि (api) - even; सर्वया (sarvayā) - entire; किमाभरणकृत्यं (kimābharaṇakṛtyaṁ) - what use of ornaments; ते (te) - your; किं (kiṁ) - what; भोगैः (bhogaiḥ) - pleasures; जीवितेन (jīvitena) - with life; वा (vā) - or;]
(What indeed is your use of ornaments, pleasures, or life, when the entire earth does not see me?)
What is the use of your ornaments, pleasures, or life if the entire earth does not see me?
मातोवाच॥
mātovāca॥
[माता (mātā) - mother; उवाच (uvāca) - said;]
(Mother said:)
The mother spoke:
सर्वारम्भा हि विदुषां तात धर्मार्थकारणात् । तानेवाभिसमीक्ष्याहं सञ्जय त्वामचूचुदम् ॥५-१३३-४॥
sarvārambhā hi viduṣāṃ tāta dharmārthakāraṇāt । tānevābhisamīkṣyāhaṃ sañjaya tvāmacūcudam ॥5-133-4॥
[सर्वारम्भा (sarvārambhā) - all beginnings; हि (hi) - indeed; विदुषां (viduṣāṃ) - of the wise; तात (tāta) - dear; धर्मार्थकारणात् (dharmārthakāraṇāt) - for the sake of righteousness and purpose; तान् (tān) - them; एव (eva) - only; अभिसमीक्ष्य (abhisamīkṣya) - having considered; अहम् (aham) - I; सञ्जय (sañjaya) - Sanjaya; त्वाम् (tvām) - you; अचूचुदम् (acūcudam) - have urged;]
(All beginnings, indeed, of the wise, dear, are for the sake of righteousness and purpose. Having considered them only, I, Sanjaya, have urged you.)
Dear Sanjaya, all endeavors of the wise are indeed for the sake of righteousness and purpose. Having considered them, I have urged you.
स समीक्ष्यक्रमोपेतो मुख्यः कालोऽयमागतः । अस्मिंश्चेदागते काले कार्यं न प्रतिपद्यसे ॥५-१३३-५॥
sa samīkṣyakramopeto mukhyaḥ kālo'yam āgataḥ । asmiṁśced āgate kāle kāryaṁ na pratipadyase ॥5-133-5॥
[स (sa) - he; समीक्ष्य (samīkṣya) - having observed; क्रमोपेतः (kramopetaḥ) - in proper order; मुख्यः (mukhyaḥ) - chief; कालः (kālaḥ) - time; अयम् (ayam) - this; आगतः (āgataḥ) - has come; अस्मिन् (asmin) - in this; चेत् (ced) - if; आगते (āgate) - arrived; काले (kāle) - time; कार्यं (kāryam) - duty; न (na) - not; प्रतिपद्यसे (pratipadyase) - you undertake;]
(He, having observed, in proper order, the chief time, this has come. If in this arrived time, duty you do not undertake.)
He, having observed the proper order, realizes that the chief time has come. If you do not undertake your duty at this time, then...
असम्भावितरूपस्त्वं सुनृशंसं करिष्यसि ॥५-१३३-५॥
asambhāvitarūpastvaṃ sunṛśaṃsaṃ kariṣyasi ॥5-133-5॥
[असम्भावितरूपः (asambhāvitarūpaḥ) - unexpected form; त्वं (tvaṃ) - you; सुनृशंसं (sunṛśaṃsaṃ) - very cruel; करिष्यसि (kariṣyasi) - will do;]
(You will do a very cruel, unexpected form.)
You are going to perform a very cruel and unexpected act.
तं त्वामयशसा स्पृष्टं न ब्रूयां यदि सञ्जय । खरीवात्सल्यमाहुस्तन्निःसामर्थ्यमहेतुकम् ॥५-१३३-६॥
taṁ tvāmayaśasā spṛṣṭaṁ na brūyāṁ yadi sañjaya । kharīvātsalyamāhustanniḥsāmarthyamahetukam ॥5-133-6॥
[तं (taṁ) - that; त्वाम् (tvām) - you; अयशसा (ayaśasā) - by disgrace; स्पृष्टं (spṛṣṭaṁ) - touched; न (na) - not; ब्रूयाम् (brūyām) - I would say; यदि (yadi) - if; सञ्जय (sañjaya) - Sanjaya; खरीव (kharīva) - like a donkey; आत्सल्यम् (ātsalyam) - affection; आहुः (āhuḥ) - they say; तत् (tat) - that; निःसामर्थ्यम् (niḥsāmarthyam) - powerlessness; अहेतुकम् (ahetukam) - without cause;]
(That you, touched by disgrace, I would not say, if, O Sanjaya. Like a donkey, affection they say, that is powerlessness without cause.)
O Sanjaya, if I were to say that you are touched by disgrace, it would be like saying that affection is like a donkey, which is considered as powerlessness without cause.
सद्भिर्विगर्हितं मार्गं त्यज मूर्खनिषेवितम् । अविद्या वै महत्यस्ति यामिमां संश्रिताः प्रजाः ॥५-१३३-७॥
sadbhirvigarhitaṃ mārgaṃ tyaja mūrkhaniṣevitam । avidyā vai mahatyasti yāmimāṃ saṃśritāḥ prajāḥ ॥5-133-7॥
[सद्भिः (sadbhih) - by the good; विगर्हितं (vigarhitaṃ) - condemned; मार्गं (mārgaṃ) - path; त्यज (tyaja) - abandon; मूर्ख (mūrkha) - fools; निषेवितम् (niṣevitam) - followed; अविद्या (avidyā) - ignorance; वै (vai) - indeed; महती (mahatī) - great; अस्ति (asti) - is; याम् (yām) - which; इमां (imāṃ) - this; संश्रिताः (saṃśritāḥ) - resorted to; प्रजाः (prajāḥ) - people;]
(Abandon the path condemned by the good, followed by fools. Indeed, there is great ignorance which these people have resorted to.)
Abandon the path condemned by the wise and followed by fools. Indeed, there is great ignorance that these people have embraced.
तव स्याद्यदि सद्वृत्तं तेन मे त्वं प्रियो भवेः । धर्मार्थगुणयुक्तेन नेतरेण कथञ्चन ॥ दैवमानुषयुक्तेन सद्भिराचरितेन च ॥५-१३३-८॥
tava syādyadi sadvṛttaṃ tena me tvaṃ priyo bhaveḥ । dharmārthaguṇayuktena netareṇa kathaṃcana ॥ daivamānuṣayuktena sadbhirācaritena ca ॥5-133-8॥
[तव (tava) - your; स्यात् (syāt) - may be; यदि (yadi) - if; सद्वृत्तं (sadvṛttaṃ) - good conduct; तेन (tena) - by that; मे (me) - my; त्वं (tvaṃ) - you; प्रियः (priyaḥ) - dear; भवेः (bhaveḥ) - may become; धर्मार्थगुणयुक्तेन (dharmārthaguṇayuktena) - endowed with virtues of dharma and artha; नेतरेण (netareṇa) - not otherwise; कथञ्चन (kathaṃcana) - in any way; दैवमानुषयुक्तेन (daivamānuṣayuktena) - endowed with divine and human qualities; सद्भिः (sadbhir) - by the good; आचरितेन (ācaritena) - practiced; च (ca) - and;]
(If your conduct is good, then you may become dear to me by that; not otherwise in any way, endowed with virtues of dharma and artha, endowed with divine and human qualities, practiced by the good, and.)
If you possess good conduct, then you will become dear to me; not in any other way, but by being endowed with virtues of dharma and artha, and with divine and human qualities, as practiced by the good.
यो ह्येवमविनीतेन रमते पुत्रनप्तृणा । अनुत्थानवता चापि मोघं तस्य प्रजाफलम् ॥५-१३३-९॥
yo hyevavinītena ramate putranaptṛṇā । anutthānavatā cāpi moghaṃ tasya prajāphalam ॥5-133-9॥
[यः (yaḥ) - who; हि (hi) - indeed; एवम् (evam) - thus; अविनीतेन (avinītena) - with undisciplined; रमते (ramate) - delights; पुत्रनप्तृणा (putranaptṛṇā) - with sons and grandsons; अनुत्थानवता (anutthānavatā) - with inactive; च (ca) - and; अपि (api) - also; मोघम् (mogham) - vain; तस्य (tasya) - his; प्रजाफलम् (prajāphalam) - offspring's result;]
(Who indeed delights thus with undisciplined sons and grandsons, and also with inactive ones, his offspring's result is vain.)
The one who enjoys life with undisciplined sons and grandsons, and with those who are inactive, finds that the results of his progeny are in vain.
अकुर्वन्तो हि कर्माणि कुर्वन्तो निन्दितानि च । सुखं नैवेह नामुत्र लभन्ते पुरुषाधमाः ॥५-१३३-१०॥
akurvanto hi karmāṇi kurvanto ninditāni ca । sukhaṃ naiveha nāmutra labhante puruṣādhamāḥ ॥5-133-10॥
[अकुर्वन्तः (akurvantaḥ) - not doing; हि (hi) - indeed; कर्माणि (karmāṇi) - actions; कुर्वन्तः (kurvantaḥ) - doing; निन्दितानि (ninditāni) - blameworthy; च (ca) - and; सुखम् (sukham) - happiness; न (na) - not; एव (eva) - indeed; इह (iha) - here; न (na) - not; अमुत्र (amutra) - there; लभन्ते (labhante) - obtain; पुरुषाधमाः (puruṣādhamāḥ) - lowest of men;]
(Not doing actions, indeed, doing blameworthy ones, the lowest of men do not obtain happiness here or there.)
Those who do not perform their duties and engage in blameworthy actions do not find happiness either in this world or the next, being the lowest among men.
युद्धाय क्षत्रियः सृष्टः सञ्जयेह जयाय च । क्रूराय कर्मणे नित्यं प्रजानां परिपालने ॥ जयन्वा वध्यमानो वा प्राप्नोतीन्द्रसलोकताम् ॥५-१३३-११॥
yuddhāya kṣatriyaḥ sṛṣṭaḥ sañjayeha jayāya ca । krūrāya karmaṇe nityaṃ prajānāṃ paripālane ॥ jayanvā vadhyamāno vā prāpnōtīndrasalōkatām ॥5-133-11॥
[युद्धाय (yuddhāya) - for battle; क्षत्रियः (kṣatriyaḥ) - warrior; सृष्टः (sṛṣṭaḥ) - created; सञ्जयेह (sañjayeha) - for victory here; जयाय (jayāya) - for conquest; च (ca) - and; क्रूराय (krūrāya) - for harsh; कर्मणे (karmaṇe) - duty; नित्यं (nityaṃ) - always; प्रजानां (prajānāṃ) - of people; परिपालने (paripālane) - in protection; जयन्वा (jayanvā) - either conquering; वध्यमानो (vadhyamāno) - being killed; वा (vā) - or; प्राप्नोती (prāpnōtī) - attains; इन्द्रसलोकताम् (indrasalōkatām) - Indra's realm;]
(The warrior is created for battle, for victory here, and for conquest; for harsh duty always in the protection of people. Either conquering or being killed, he attains Indra's realm.)
A warrior is born to fight, to achieve victory and conquest, and to perform harsh duties in the protection of people. Whether he conquers or is slain, he reaches the realm of Indra.
न शक्रभवने पुण्ये दिवि तद्विद्यते सुखम् । यदमित्रान्वशे कृत्वा क्षत्रियः सुखमश्नुते ॥५-१३३-१२॥
na śakrabhavane puṇye divi tadvidyate sukham । yadamitrānvaśe kṛtvā kṣatriyaḥ sukhamaśnute ॥5-133-12॥
[न (na) - not; शक्रभवने (śakrabhavane) - in Indra's abode; पुण्ये (puṇye) - auspicious; दिवि (divi) - in heaven; तत् (tad) - that; विद्यते (vidyate) - exists; सुखम् (sukham) - happiness; यत् (yat) - which; अमित्रान् (amitrān) - enemies; वशे (vaśe) - under control; कृत्वा (kṛtvā) - having made; क्षत्रियः (kṣatriyaḥ) - a warrior; सुखम् (sukham) - happiness; अश्नुते (aśnute) - enjoys;]
(Not in Indra's auspicious abode in heaven does that happiness exist, which a warrior enjoys having brought enemies under control.)
The happiness that a warrior experiences after subduing his enemies is not found even in the auspicious abode of Indra in heaven.
मन्युना दह्यमानेन पुरुषेण मनस्विना । निकृतेनेह बहुशः शत्रून्प्रतिजिगीषया ॥५-१३३-१३॥
manyunā dahyamānena puruṣeṇa manasvinā । nikṛteneha bahuśaḥ śatrūnpratijigīṣayā ॥5-133-13॥
[मन्युना (manyunā) - by anger; दह्यमानेन (dahyamānena) - being tormented; पुरुषेण (puruṣeṇa) - by the person; मनस्विना (manasvinā) - by the wise; निकृतेन (nikṛtena) - by deceit; इह (iha) - here; बहुशः (bahuśaḥ) - many times; शत्रून् (śatrūn) - enemies; प्रतिजिगीषया (pratijigīṣayā) - with the desire to conquer;]
(By anger, being tormented by the person, by the wise, by deceit here many times, enemies with the desire to conquer.)
The wise person, tormented by anger and deceit, often desires to conquer enemies here.
आत्मानं वा परित्यज्य शत्रून्वा विनिपात्य वै । अतोऽन्येन प्रकारेण शान्तिरस्य कुतो भवेत् ॥५-१३३-१४॥
ātmānaṃ vā parityajya śatrūnvā vinipātya vai । ato'nyena prakāreṇa śāntirasya kuto bhavet ॥5-133-14॥
[आत्मानम् (ātmānam) - self; वा (vā) - or; परित्यज्य (parityajya) - abandoning; शत्रून् (śatrūn) - enemies; वा (vā) - or; विनिपात्य (vinipātya) - destroying; वै (vai) - indeed; अतः (ataḥ) - therefore; अन्येन (anyena) - by another; प्रकारेण (prakāreṇa) - by means; शान्तिः (śāntiḥ) - peace; अस्य (asya) - of this; कुतः (kutaḥ) - how; भवेत् (bhavet) - can be;]
(Abandoning the self or destroying the enemies indeed; therefore, by another means, how can there be peace of this?)
How can there be peace for him, either by abandoning oneself or by destroying the enemies? There is no other way for peace to be achieved.
इह प्राज्ञो हि पुरुषः स्वल्पमप्रियमिच्छति । यस्य स्वल्पं प्रियं लोके ध्रुवं तस्याल्पमप्रियम् ॥५-१३३-१५॥
iha prājño hi puruṣaḥ svalpamapriyamicchati । yasya svalpaṃ priyaṃ loke dhruvaṃ tasyālpamapriyam ॥5-133-15॥
[इह (iha) - here; प्राज्ञः (prājñaḥ) - wise; हि (hi) - indeed; पुरुषः (puruṣaḥ) - man; स्वल्पम् (svalpam) - little; अप्रियम् (apriyam) - unpleasant; इच्छति (icchati) - desires; यस्य (yasya) - whose; स्वल्पम् (svalpam) - little; प्रियम् (priyam) - pleasant; लोके (loke) - in the world; ध्रुवम् (dhruvam) - certain; तस्य (tasya) - his; अल्पम् (alpam) - little; अप्रियम् (apriyam) - unpleasant;]
(Here, indeed, a wise man desires little unpleasantness. Whose little is pleasant in the world, certainly his little is unpleasant.)
Here, indeed, a wise man desires only a little unpleasantness. For whom a little is pleasant in the world, certainly for him, a little is unpleasant.
प्रियाभावाच्च पुरुषो नैव प्राप्नोति शोभनम् । ध्रुवं चाभावमभ्येति गत्वा गङ्गेव सागरम् ॥५-१३३-१६॥
priyābhāvācca puruṣo naiva prāpnoti śobhanam । dhruvaṃ cābhāvamabhyeti gatvā gaṅgeva sāgaram ॥5-133-16॥
[प्रियाभावात् (priyābhāvāt) - due to absence of beloved; च (ca) - and; पुरुषः (puruṣaḥ) - a man; न (na) - not; एव (eva) - indeed; प्राप्नोति (prāpnoti) - attains; शोभनम् (śobhanam) - auspiciousness; ध्रुवम् (dhruvam) - certainly; च (ca) - and; अभावम् (abhāvam) - non-existence; अभ्येति (abhyeti) - reaches; गत्वा (gatvā) - having gone; गङ्गा (gaṅgā) - Ganga; इव (iva) - like; सागरम् (sāgaram) - ocean;]
(Due to the absence of the beloved, a man indeed does not attain auspiciousness, and certainly reaches non-existence, having gone like the Ganga to the ocean.)
Without the presence of a beloved, a man does not find happiness and inevitably reaches a state of emptiness, just as the Ganga inevitably flows into the ocean.
पुत्र उवाच॥
putra uvāca॥
[पुत्र (putra) - son; उवाच (uvāca) - said;]
(The son said:)
The son spoke:
नेयं मतिस्त्वया वाच्या मातः पुत्रे विशेषतः । कारुण्यमेवात्र पश्य भूत्वेह जडमूकवत् ॥५-१३३-१७॥
neyaṃ matistvayā vācyā mātaḥ putre viśeṣataḥ । kāruṇyamevātra paśya bhūtveha jaḍamūkavat ॥5-133-17॥
[नेयम् (neyaṃ) - this; मतिः (matiḥ) - thought; त्वया (tvayā) - by you; वाच्या (vācyā) - should be spoken; मातः (mātaḥ) - mother; पुत्रे (putre) - to son; विशेषतः (viśeṣataḥ) - especially; कारुण्यम् (kāruṇyam) - compassion; एव (eva) - only; अत्र (atra) - here; पश्य (paśya) - see; भूत्वा (bhūtvā) - becoming; इह (iha) - here; जडमूकवत् (jaḍamūkavat) - like a dull and mute person;]
(This thought should be spoken by you, mother, especially to the son. See only compassion here, becoming like a dull and mute person here.)
Mother, this thought should be expressed by you particularly to the son. Here, observe only compassion, behaving like one who is dull and mute.
मातोवाच॥
mātovāca॥
[माता (mātā) - mother; उवाच (uvāca) - said;]
(Mother said:)
The mother spoke:
अतो मे भूयसी नन्दिर्यदेवमनुपश्यसि । चोद्यं मां चोदयस्येतद्भृशं वै चोदयामि ते ॥५-१३३-१८॥
ato me bhūyasī nandiryadevamanupaśyasi । codyaṃ māṃ codayasyetadbhr̥śaṃ vai codayāmi te ॥5-133-18॥
[अतः (ataḥ) - therefore; मे (me) - my; भूयसी (bhūyasī) - greater; नन्दिः (nandiḥ) - joy; यत् (yat) - that; एवम् (evam) - thus; अनुपश्यसि (anupaśyasi) - you see; चोद्यं (codyaṃ) - question; माम् (mām) - me; चोदयसि (codayasi) - you ask; एतत् (etat) - this; भृशम् (bhṛśam) - intensely; वै (vai) - indeed; चोदयामि (codayāmi) - I ask; ते (te) - you;]
(Therefore, my greater joy is that you see thus. You ask me this question intensely, indeed I ask you.)
Therefore, my joy is greater because you see it this way. You intensely question me, and indeed, I question you.
अथ त्वां पूजयिष्यामि हत्वा वै सर्वसैन्धवान् । अहं पश्यामि विजयं कृत्स्नं भाविनमेव ते ॥५-१३३-१९॥
atha tvāṃ pūjayiṣyāmi hatvā vai sarvasaidhavān । ahaṃ paśyāmi vijayaṃ kṛtsnaṃ bhāvinameva te ॥5-133-19॥
[अथ (atha) - then; त्वां (tvāṃ) - you; पूजयिष्यामि (pūjayiṣyāmi) - I will honor; हत्वा (hatvā) - having killed; वै (vai) - indeed; सर्वसैन्धवान् (sarvasaidhavān) - all the Sindhus; अहं (ahaṃ) - I; पश्यामि (paśyāmi) - see; विजयम् (vijayam) - victory; कृत्स्नम् (kṛtsnam) - complete; भाविनम् (bhāvinam) - future; एव (eva) - indeed; ते (te) - your;]
(Then I will honor you, having killed indeed all the Sindhus. I see complete victory indeed in your future.)
Then I will honor you by defeating all the Sindhus. I foresee your complete victory in the future.
पुत्र उवाच॥
putra uvāca॥
[पुत्र (putra) - son; उवाच (uvāca) - said;]
(Son said:)
The son spoke:
अकोशस्यासहायस्य कुतः स्विद्विजयो मम । इत्यवस्थां विदित्वेमामात्मनात्मनि दारुणाम् ॥ राज्याद्भावो निवृत्तो मे त्रिदिवादिव दुष्कृतेः ॥५-१३३-२०॥
akośasyāsahāyasya kutaḥ svidvijayo mama । ityavasthāṃ viditvemāmātmanātmani dāruṇām ॥ rājyādbhāvo nivṛtto me tridivādiva duṣkṛteḥ ॥5-133-20॥
[अकोशस्य (akośasya) - without treasury; असहायस्य (asahāyasya) - without allies; कुतः (kutaḥ) - from where; स्वित् (svid) - indeed; विजयः (vijayaḥ) - victory; मम (mama) - my; इति (iti) - thus; अवस्थाम् (avasthām) - state; विदित्वा (viditvā) - knowing; इमाम् (imām) - this; आत्मनः (ātmanaḥ) - of self; आत्मनि (ātmani) - in self; दारुणाम् (dāruṇām) - harsh; राज्यात् (rājyāt) - from kingdom; भावः (bhāvaḥ) - state; निवृत्तः (nivṛttaḥ) - withdrawn; मे (me) - my; त्रिदिवात् (tridivāt) - from heaven; इव (iva) - like; दुष्कृतेः (duṣkṛteḥ) - due to sin;]
(Without treasury and allies, from where indeed is my victory? Knowing this harsh state of self in self, my state is withdrawn from the kingdom like from heaven due to sin.)
Without a treasury and allies, how can I achieve victory? Realizing this harsh state within myself, I have withdrawn from the kingdom, as if cast down from heaven due to my sins.
ईदृशं भवती कञ्चिदुपायमनुपश्यति । तन्मे परिणतप्रज्ञे सम्यक्प्रब्रूहि पृच्छते ॥ करिष्यामि हि तत्सर्वं यथावदनुशासनम् ॥५-१३३-२१॥
īdṛśaṃ bhavatī kañcidupāyamanupaśyati । tanme pariṇataprajñe samyakprabrūhi pṛcchate ॥ kariṣyāmi hi tatsarvaṃ yathāvadanuśāsanam ॥5-133-21॥
[ईदृशं (īdṛśam) - such; भवती (bhavatī) - you; कञ्चित् (kañcit) - some; उपायम् (upāyam) - means; अनुपश्यति (anupaśyati) - sees; तत् (tat) - that; मे (me) - to me; परिणतप्रज्ञे (pariṇataprajñe) - wise one; सम्यक् (samyak) - properly; प्रब्रूहि (prabrūhi) - tell; पृच्छते (pṛcchate) - asking; करिष्यामि (kariṣyāmi) - I will do; हि (hi) - indeed; तत् (tat) - that; सर्वं (sarvam) - all; यथावत् (yathāvat) - properly; अनुशासनम् (anuśāsanam) - instruction;]
(You see some means like this. O wise one, tell me properly, I am asking. I will indeed do all that as per the instruction.)
Do you see any means like this? O wise one, please tell me properly, as I am asking. I will indeed do everything according to the instruction.
मातोवाच॥
mātovāca॥
[माता (mātā) - mother; उवाच (uvāca) - said;]
(Mother said:)
The mother spoke:
पुत्रात्मा नावमन्तव्यः पूर्वाभिरसमृद्धिभिः । अभूत्वा हि भवन्त्यर्था भूत्वा नश्यन्ति चापरे ॥५-१३३-२२॥
putrātmā nāvamantavyaḥ pūrvābhirasamṛddhibhiḥ । abhūtvā hi bhavantyarthā bhūtvā naśyanti cāpare ॥5-133-22॥
[पुत्रात्मा (putrātmā) - son-self; न (na) - not; अवमन्तव्यः (avamantavyaḥ) - to be despised; पूर्वाभिः (pūrvābhiḥ) - by previous; असमृद्धिभिः (asamṛddhibhiḥ) - failures; अभूत्वा (abhūtvā) - not having been; हि (hi) - indeed; भवन्ति (bhavanti) - become; अर्थाः (arthāḥ) - wealth; भूत्वा (bhūtvā) - having been; नश्यन्ति (naśyanti) - perish; च (ca) - and; अपरे (apare) - others;]
(The son-self should not be despised due to previous failures. Indeed, wealth comes into being without existing and perishes after existing.)
A son should not be looked down upon because of past failures. Indeed, wealth comes and goes, appearing from nothing and disappearing after existing.
अमर्षेणैव चाप्यर्था नारब्धव्याः सुबालिशैः । सर्वेषां कर्मणां तात फले नित्यमनित्यता ॥५-१३३-२३॥
amarṣeṇaiva cāpyarthā nārabdhavyāḥ subāliśaiḥ । sarveṣāṃ karmaṇāṃ tāta phale nityamanityatā ॥5-133-23॥
[अमर्षेणैव (amarṣeṇaiva) - by impatience only; च (ca) - and; अपि (api) - also; अर्थाः (arthāḥ) - goals; न (na) - not; आरब्धव्याः (ārabdhavyāḥ) - to be undertaken; सुबालिशैः (subāliśaiḥ) - by the very foolish; सर्वेषां (sarveṣāṃ) - of all; कर्मणां (karmaṇāṃ) - actions; तात (tāta) - dear; फले (phale) - in results; नित्यमनित्यता (nityamanityatā) - constant impermanence;]
(By impatience only, goals are not to be undertaken by the very foolish. Dear, in all actions, there is constant impermanence in results.)
Goals should not be undertaken by the very foolish due to impatience. Dear, all actions inherently have impermanent results.
अनित्यमिति जानन्तो न भवन्ति भवन्ति च । अथ ये नैव कुर्वन्ति नैव जातु भवन्ति ते ॥५-१३३-२४॥
anityamiti jānanto na bhavanti bhavanti ca । atha ye naiva kurvanti naiva jātu bhavanti te ॥5-133-24॥
[अनित्यम् (anityam) - impermanent; इति (iti) - thus; जानन्तः (jānantaḥ) - knowing; न (na) - not; भवन्ति (bhavanti) - become; भवन्ति (bhavanti) - become; च (ca) - and; अथ (atha) - then; ये (ye) - those who; नैव (naiva) - never; कुर्वन्ति (kurvanti) - do; नैव (naiva) - never; जातु (jātu) - ever; भवन्ति (bhavanti) - become; ते (te) - they;]
(Knowing thus impermanent, they do not become, and become. Then those who never do, never ever become they.)
Understanding the impermanence, they neither exist nor cease to exist. However, those who never act, never ever come into being.
ऐकगुण्यमनीहायामभावः कर्मणां फलम् । अथ द्वैगुण्यमीहायां फलं भवति वा न वा ॥५-१३३-२५॥
aikaguṇyam anīhāyām abhāvaḥ karmaṇāṃ phalam । atha dvaiguṇyam īhāyāṃ phalaṃ bhavati vā na vā ॥5-133-25॥
[ऐकगुण्यम् (aikaguṇyam) - singleness; अनीहायाम् (anīhāyām) - in absence of effort; अभावः (abhāvaḥ) - non-existence; कर्मणाम् (karmaṇām) - of actions; फलम् (phalam) - result; अथ (atha) - then; द्वैगुण्यम् (dvaiguṇyam) - doubleness; ईहायाम् (īhāyām) - in presence of effort; फलम् (phalam) - result; भवति (bhavati) - exists; वा (vā) - or; न (na) - not; वा (vā) - or;]
(In singleness, in absence of effort, the result of actions is non-existence. Then, in doubleness, in presence of effort, the result exists or not or not.)
When there is singleness and no effort, the result of actions does not exist. However, when there is doubleness and effort, the result may or may not exist.
यस्य प्रागेव विदिता सर्वार्थानामनित्यता । नुदेद्वृद्धिसमृद्धी स प्रतिकूले नृपात्मज ॥५-१३३-२६॥
yasya prāgeva viditā sarvārthānāmanityatā । nudedvṛddhisamṛddhī sa pratikūle nṛpātmaja ॥5-133-26॥
[यस्य (yasya) - whose; प्रागेव (prāgeva) - already before; विदिता (viditā) - known; सर्वार्थानाम् (sarvārthānām) - of all things; अनित्यता (anityatā) - impermanence; नुदेत् (nudet) - should dispel; वृद्धि (vṛddhi) - growth; समृद्धी (samṛddhī) - prosperity; सः (saḥ) - he; प्रतिकूले (pratikūle) - in adversity; नृपात्मज (nṛpātmaja) - prince;]
(Whose impermanence of all things is already known, he should dispel growth and prosperity in adversity, O prince.)
O prince, one who already knows the impermanence of all things should dispel growth and prosperity when faced with adversity.
उत्थातव्यं जागृतव्यं योक्तव्यं भूतिकर्मसु । भविष्यतीत्येव मनः कृत्वा सततमव्यथैः ॥ मङ्गलानि पुरस्कृत्य ब्राह्मणैश्चेश्वरैः सह ॥५-१३३-२७॥
utthātavyaṃ jāgr̥tavyaṃ yoktavyaṃ bhūtikarmasu । bhaviṣyatītyeva manaḥ kr̥tvā satatamavyathaiḥ ॥ maṅgalāni puraskr̥tya brāhmaṇaiśceśvaraiḥ saha ॥5-133-27॥
[उत्थातव्यं (utthātavyam) - must be risen; जागृतव्यं (jāgr̥tavyam) - must be awakened; योक्तव्यं (yoktavyam) - must be engaged; भूतिकर्मसु (bhūtikarmasu) - in auspicious acts; भविष्यतीति (bhaviṣyatīti) - will happen; एव (eva) - indeed; मनः (manaḥ) - mind; कृत्वा (kr̥tvā) - having made; सततमव्यथैः (satatamavyathaiḥ) - constantly without distress; मङ्गलानि (maṅgalāni) - auspicious things; पुरस्कृत्य (puraskr̥tya) - having placed in front; ब्राह्मणैः (brāhmaṇaiḥ) - with Brahmins; च (ca) - and; ईश्वरैः (īśvaraiḥ) - with lords; सह (saha) - together;]
(One must rise, awaken, and engage in auspicious acts, making up one's mind that it will indeed happen, constantly without distress. Having placed auspicious things in front, together with Brahmins and lords.)
One should rise, stay awake, and engage in auspicious activities, firmly believing that success will come, and remain undisturbed. With auspicious things at the forefront, along with Brahmins and leaders.
प्राज्ञस्य नृपतेराशु वृद्धिर्भवति पुत्रक । अभिवर्तति लक्ष्मीस्तं प्राचीमिव दिवाकरः ॥५-१३३-२८॥
prājñasya nṛpaterāśu vṛddhirbhavati putraka । abhivartati lakṣmīstaṃ prācīmiva divākaraḥ ॥5-133-28॥
[प्राज्ञस्य (prājñasya) - of the wise; नृपतेः (nṛpateḥ) - of the king; आशु (āśu) - quickly; वृद्धिः (vṛddhiḥ) - growth; भवति (bhavati) - becomes; पुत्रक (putraka) - O son; अभिवर्तति (abhivartati) - prospers; लक्ष्मीः (lakṣmīḥ) - fortune; तम् (tam) - him; प्राचीम् (prācīm) - east; इव (iva) - like; दिवाकरः (divākaraḥ) - the sun;]
(O son, the growth of the wise king quickly becomes; fortune prospers him like the sun (rising) in the east.)
O son, the wise king's growth is swift; fortune shines upon him like the sun rising in the east.
निदर्शनान्युपायांश्च बहून्युद्धर्षणानि च । अनुदर्शितरूपोऽसि पश्यामि कुरु पौरुषम् ॥ पुरुषार्थमभिप्रेतं समाहर्तुमिहार्हसि ॥५-१३३-२९॥
nidarśanānyupāyāṃśca bahūnyuddharṣaṇāni ca । anudarśitarūpo'si paśyāmi kuru pauruṣam ॥ puruṣārthamabhipretaṃ samāhartumihārhasi ॥5-133-29॥
[निदर्शनानि (nidarśanāni) - examples; उपायान् (upāyān) - means; च (ca) - and; बहूनि (bahūni) - many; उद्धर्षणानि (uddharṣaṇāni) - encouragements; च (ca) - and; अनुदर्शितरूपः (anudarśitarūpaḥ) - unrevealed form; असि (asi) - you are; पश्यामि (paśyāmi) - I see; कुरु (kuru) - do; पौरुषम् (pauruṣam) - manliness; पुरुषार्थम् (puruṣārtham) - objective; अभिप्रेतम् (abhipretam) - desired; समाहर्तुम् (samāhartum) - to achieve; इह (iha) - here; अर्हसि (arhasi) - you should;]
(Examples, means, and many encouragements; you are of an unrevealed form, I see; do manliness. You should achieve the desired objective here.)
I see many examples, means, and encouragements; you appear to be in an unrevealed form. Show your manliness. You should strive to achieve the desired objective here.
क्रुद्धाँल्लुब्धान्परिक्षीणानवक्षिप्तान्विमानितान् । स्पर्धिनश्चैव ये केचित्तान्युक्त उपधारय ॥५-१३३-३०॥
kruddhāṁllubdhānparikṣīṇānavakṣiptānvimānitān । spardhinaścaiva ye kecittānyukta upadhāraya ॥5-133-30॥
[क्रुद्धान् (kruddhān) - angry; लुब्धान् (lubdhān) - greedy; परिक्षीणान् (parikṣīṇān) - impoverished; अवक्षिप्तान् (avakṣiptān) - insulted; विमानितान् (vimānitān) - humiliated; स्पर्धिनः (spardhinaḥ) - jealous; च (ca) - and; एव (eva) - indeed; ये (ye) - who; केचित् (kecit) - some; तान् (tān) - them; युक्त (yukta) - engaged; उपधारय (upadhāraya) - consider;]
(Consider those who are angry, greedy, impoverished, insulted, humiliated, jealous, and indeed some who are engaged.)
Reflect upon those who are angry, greedy, impoverished, insulted, humiliated, and jealous, and indeed some who are engaged in such behaviors.
एतेन त्वं प्रकारेण महतो भेत्स्यसे गणान् । महावेग इवोद्धूतो मातरिश्वा बलाहकान् ॥५-१३३-३१॥
etena tvaṁ prakāreṇa mahato bhetsyase gaṇān । mahāvega ivoddhūto mātariśvā balāhakān ॥5-133-31॥
[एतेन (etena) - by this; त्वं (tvaṁ) - you; प्रकारेण (prakāreṇa) - in the manner; महतः (mahataḥ) - great; भेत्स्यसे (bhetsyase) - will break; गणान् (gaṇān) - hosts; महावेगः (mahāvegaḥ) - great speed; इव (iva) - like; उद्धूतः (uddhūtaḥ) - driven; मातरिश्वा (mātariśvā) - wind; बलाहकान् (balāhakān) - clouds;]
(By this manner, you will break the great hosts, like the wind driven with great speed scatters the clouds.)
In this way, you will shatter the great hosts, just as the wind with great force scatters the clouds.
तेषामग्रप्रदायी स्याः कल्योत्थायी प्रियंवदः । ते त्वां प्रियं करिष्यन्ति पुरो धास्यन्ति च ध्रुवम् ॥५-१३३-३२॥
teṣām agrapradāyī syāḥ kalyotthāyī priyaṃvadaḥ । te tvāṃ priyaṃ kariṣyanti puro dhāsyanti ca dhruvam ॥5-133-32॥
[तेषाम् (teṣām) - of them; अग्रप्रदायी (agrapradāyī) - foremost giver; स्याः (syāḥ) - you should be; कल्योत्थायी (kalyotthāyī) - early riser; प्रियंवदः (priyaṃvadaḥ) - sweet speaker; ते (te) - they; त्वाम् (tvām) - you; प्रियं (priyaṃ) - dear; करिष्यन्ति (kariṣyanti) - will make; पुरः (puraḥ) - in front; धास्यन्ति (dhāsyanti) - will place; च (ca) - and; ध्रुवम् (dhruvam) - certainly;]
(Of them, you should be the foremost giver, an early riser, and a sweet speaker. They will certainly make you dear and place you in front.)
You should be the foremost giver among them, rising early and speaking sweetly. They will surely hold you dear and place you at the forefront.
यदैव शत्रुर्जानीयात्सपत्नं त्यक्तजीवितम् । तदैवास्मादुद्विजते सर्पाद्वेश्मगतादिव ॥५-१३३-३३॥
yadaiva śatrurjānīyātsapatnaṃ tyaktajīvitam । tadaivāsmādudvijate sarpādveśmagatādiva ॥5-133-33॥
[यदा (yadā) - when; एव (eva) - indeed; शत्रुः (śatruḥ) - enemy; जानीयात् (jānīyāt) - knows; सपत्नं (sapatnaṃ) - rival; त्यक्तजीवितम् (tyaktajīvitam) - abandoned life; तदा (tadā) - then; एव (eva) - indeed; अस्मात् (asmāt) - from this; उद्विजते (udvijate) - fears; सर्पात् (sarpāt) - from snake; वेश्मगतात् (veśmagatāt) - entered the house; इव (iva) - like;]
(When indeed the enemy knows the rival has abandoned life, then indeed he fears from this like from a snake that has entered the house.)
When an enemy knows that his rival has given up on life, he fears him just as one would fear a snake that has entered the house.
तं विदित्वा पराक्रान्तं वशे न कुरुते यदि । निर्वादैर्निर्वदेदेनमन्ततस्तद्भविष्यति ॥५-१३३-३४॥
taṁ viditvā parākrāntaṁ vaśe na kurute yadi । nirvādairnirvadedenamantatastadbhaviṣyati ॥5-133-34॥
[तं (taṁ) - him; विदित्वा (viditvā) - having known; पराक्रान्तं (parākrāntaṁ) - courageous; वशे (vaśe) - under control; न (na) - not; कुरुते (kurute) - does; यदि (yadi) - if; निर्वादैः (nirvādaḥ) - without arguments; निर्वदेत् (nirvadet) - should speak; एनम् (enam) - this; अन्ततः (antatas) - finally; तत् (tad) - that; भविष्यति (bhaviṣyati) - will be;]
(Having known him, if the courageous does not bring under control, he should speak without arguments, finally that will be.)
If the courageous one, having known him, does not bring him under control, he should speak without arguments, and finally, that will happen.
निर्वादादास्पदं लब्ध्वा धनवृद्धिर्भविष्यति । धनवन्तं हि मित्राणि भजन्ते चाश्रयन्ति च ॥५-१३३-३५॥
nirvādādāspadaṃ labdhvā dhanavṛddhirbhaviṣyati । dhanavantaṃ hi mitrāṇi bhajante cāśrayanti ca ॥5-133-35॥
[निर्वादात् (nirvādāt) - from contentment; आस्पदं (āspadaṃ) - abode; लब्ध्वा (labdhvā) - having obtained; धनवृद्धिः (dhanavṛddhiḥ) - wealth increase; भविष्यति (bhaviṣyati) - will be; धनवन्तं (dhanavantaṃ) - wealthy; हि (hi) - indeed; मित्राणि (mitrāṇi) - friends; भजन्ते (bhajante) - associate; च (ca) - and; आश्रयन्ति (āśrayanti) - seek refuge; च (ca) - and;]
(From contentment, having obtained an abode, wealth increase will be. Indeed, friends associate with and seek refuge in the wealthy.)
By attaining a state of contentment, one will experience an increase in wealth. Indeed, friends associate with and seek refuge in those who are wealthy.
स्खलितार्थं पुनस्तात सन्त्यजन्त्यपि बान्धवाः । अप्यस्मिन्नाश्रयन्ते च जुगुप्सन्ति च तादृशम् ॥५-१३३-३६॥
skhalitārthaṃ punastāta santyajantyapi bāndhavāḥ । apyasminnāśrayante ca jugupsanti ca tādṛśam ॥5-133-36॥
[स्खलितार्थम् (skhalitārtham) - lost wealth; पुनः (punaḥ) - again; तात (tāta) - dear; सन्त्यजन्ति (santyajanti) - abandon; अपि (api) - even; बान्धवाः (bāndhavāḥ) - relatives; अपि (api) - even; अस्मिन् (asmin) - in this; आश्रयन्ते (āśrayante) - take refuge; च (ca) - and; जुगुप्सन्ति (jugupsanti) - despise; च (ca) - and; तादृशम् (tādṛśam) - such a person;]
(Relatives, dear, abandon even lost wealth again; even in this, they take refuge and despise such a person.)
Dear, relatives abandon even those who have lost their wealth; even in such a situation, they take refuge and despise such a person.
शत्रुं कृत्वा यः सहायं विश्वासमुपगच्छति । अतः सम्भाव्यमेवैतद्यद्राज्यं प्राप्नुयादिति ॥५-१३३-३७॥
śatruṃ kṛtvā yaḥ sahāyaṃ viśvāsamupagacchati । ataḥ sambhāvyamevaitadyadrājyaṃ prāpnuyāditi ॥5-133-37॥
[शत्रुम् (śatrum) - enemy; कृत्वा (kṛtvā) - having made; यः (yaḥ) - who; सहायम् (sahāyam) - friend; विश्वासम् (viśvāsam) - trust; उपगच्छति (upagacchati) - approaches; अतः (ataḥ) - therefore; सम्भाव्यम् (sambhāvyam) - possible; एव (eva) - indeed; एतत् (etat) - this; यत् (yat) - that; राज्यम् (rājyam) - kingdom; प्राप्नुयात् (prāpnuyāt) - may obtain; इति (iti) - thus;]
(Having made an enemy a friend, who approaches trust, therefore it is indeed possible that he may obtain the kingdom thus.)
One who makes an enemy a friend and approaches with trust, it is indeed possible that he may thus obtain the kingdom.
