12.112
युधिष्ठिर उवाच॥
Yudhiṣṭhira said.
असौम्याः सौम्यरूपेण सौम्याश्चासौम्यदर्शिनः। ईदृशान्पुरुषांस्तात कथं विद्यामहे वयम् ॥१२-११२-१॥
Dear one, how can we recognize such men—those who are not pleasant in nature but appear pleasant, those who are pleasant, and those who see only the unpleasant?
भीष्म उवाच॥
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। व्याघ्रगोमायुसंवादं तं निबोध युधिष्ठिर ॥१२-११२-२॥
Here too, an ancient story is told. Listen, Yudhishthira, to the dialogue between the tiger and the jackal.
पुरिकायां पुरि पुरा श्रीमत्यां पौरिको नृपः। परहिंसारुचिः क्रूरो बभूव पुरुषाधमः ॥१२-११२-३॥
Once, in a prosperous city, there was a king among the citizens who was cruel, took pleasure in harming others, and was the lowest among men.
स त्वायुषि परिक्षीणे जगामानीप्सितां गतिम्। गोमायुत्वं च सम्प्राप्तो दूषितः पूर्वकर्मणा ॥१२-११२-४॥
But when his life was exhausted, he went to an undesired state; he attained the state of a jackal, corrupted by his former actions.
संस्मृत्य पूर्वजातिं स निर्वेदं परमं गतः। न भक्षयति मांसानि परैरुपहृतान्यपि ॥१२-११२-५॥
Having recalled his previous birth, he attains supreme dispassion and does not eat meat, even when it is offered by others.
अहिंस्रः सर्वभूतेषु सत्यवाक्सुदृढव्रतः। चकार च यथाकाममाहारं पतितैः फलैः ॥१२-११२-६॥
He was non-injurious towards all beings, spoke the truth, was firm in his vows, and took food as he wished, consisting of fallen fruits.
श्मशाने तस्य चावासो गोमायोः संमतोऽभवत्। जन्मभूम्यनुरोधाच्च नान्यद्वासमरोचयत् ॥१२-११२-७॥
His dwelling in the cremation ground, together with the jackal, was accepted; out of attachment to his birthplace, he did not desire any other place to live.
तस्य शौचममृष्यन्तः सर्वे ते सहजातयः। चालयन्ति स्म तां बुद्धिं वचनैः प्रश्रयोत्तरैः ॥१२-११२-८॥
All those born together with him, unable to bear his purity, indeed shook that mind with words and humble replies.
वसन्पितृवने रौद्रे शौचं लप्सितुमिच्छसि। इयं विप्रतिपत्तिस्ते यदा त्वं पिशिताशनः ॥१२-११२-९॥
While living in the dreadful ancestral forest, you seek purity; this is a contradiction for you, since you are a flesh-eater.
तत्समो वा भवास्माभिर्भक्ष्यान्दास्यामहे वयम्। भुङ्क्ष्व शौचं परित्यज्य यद्धि भुक्तं तदस्ति ते ॥१२-११२-१०॥
We shall give you food equal to that, or whatever you wish. Eat, abandoning purity, for whatever is eaten, that is yours.
इति तेषां वचः श्रुत्वा प्रत्युवाच समाहितः। मधुरैः प्रश्रितैर्वाक्यैर्हेतुमद्भिरनिष्ठुरैः ॥१२-११२-११॥
Having listened to their words, he, composed, replied with words that were sweet, polite, reasoned, and gentle.
अप्रमाणं प्रसूतिर्मे शीलतः क्रियते कुलम्। प्रार्थयिष्ये तु तत्कर्म येन विस्तीर्यते यशः ॥१२-११२-१२॥
My birth is not distinguished; my family is made by character. But I shall seek that action by which fame is spread.
श्मशाने यदि वासो मे समाधिर्मे निशाम्यताम्। आत्मा फलति कर्माणि नाश्रमो धर्मलक्षणम् ॥१२-११२-१३॥
Let it be known: If my dwelling and concentration are in the cremation ground, it is the self that bears the fruit of actions, not the stage of life; this is the true mark of dharma.
आश्रमे यो द्विजं हन्याद्गां वा दद्यादनाश्रमे। किं नु तत्पातकं न स्यात्तद्वा दत्तं वृथा भवेत् ॥१२-११२-१४॥
If someone kills a twice-born or gives a cow in the hermitage, or gives (it) outside the hermitage, would that not be a sin? Or would that gift be in vain?
भवन्तः सर्वलोभेन केवलं भक्षणे रताः। अनुबन्धे तु ये दोषास्तान्न पश्यन्ति मोहिताः ॥१२-११२-१५॥
You are all absorbed only in eating due to complete greed; but, being deluded, you do not see the faults that follow as a consequence.
अप्रत्ययकृतां गर्ह्यामर्थापनयदूषिताम्। इह चामुत्र चानिष्टां तस्माद्वृत्तिं न रोचये ॥१२-११२-१६॥
Therefore, I do not approve of a livelihood that is not based on proper cause, is blameworthy, tainted by improper means, and is undesirable both here and hereafter.
तं शुचिं पण्डितं मत्वा शार्दूलः ख्यातविक्रमः। कृत्वात्मसदृशां पूजां साचिव्येऽवर्धयत्स्वयम् ॥१२-११२-१७॥
Recognizing him as pure and wise, Śārdūla, famed for his valor, honored him in a manner befitting himself and personally advanced him to the office of minister.
सौम्य विज्ञातरूपस्त्वं गच्छ यात्रां मया सह। व्रियन्तामीप्सिता भोगाः परिहार्याश्च पुष्कलाः ॥१२-११२-१८॥
O gentle one of known form, proceed on the journey with me. Let the desired enjoyments be chosen, and let the abundant ones to be avoided.
तीक्ष्णा वयमिति ख्याता भवतो ज्ञापयामहे। मृदुपूर्वं घातिनस्ते श्रेयश्चाधिगमिष्यति ॥१२-११२-१९॥
We, known as sharp, inform you thus: those who are killers, if approached gently beforehand, will attain a better outcome.
अथ सम्पूज्य तद्वाक्यं मृगेन्द्रस्य महात्मनः। गोमायुः प्रश्रितं वाक्यं बभाषे किञ्चिदानतः ॥१२-११२-२०॥
Then, having respectfully listened to the words of the noble lion, the jackal, with a slight bow, spoke humbly.
सदृशं मृगराजैतत्तव वाक्यं मदन्तरे। यत्सहायान्मृगयसे धर्मार्थकुशलाञ्शुचीन् ॥१२-११२-२१॥
O lion, your words here are fitting; you seek companions who are pure and skilled in righteousness and purpose.
न शक्यमनमात्येन महत्त्वमनुशासितुम्। दुष्टामात्येन वा वीर शरीरपरिपन्थिना ॥१२-११२-२२॥
O hero, it is not possible for one without ministers to govern greatness, nor is it possible for an evil minister, an enemy to the body, to do so.
सहायाननुरक्तांस्तु यतेतानुपसंहितान्। परस्परमसङ्घुष्टान्विजिगीषूनलोलुपान् ॥१२-११२-२३॥
But one should seek companions who are loyal, not too closely bound, free from quarrels among themselves, eager for victory, and not greedy.
तानतीतोपधान्प्राज्ञान्हिते युक्तान्मनस्विनः। पूजयेथा महाभागान्यथाचार्यान्यथा पितॄन् ॥१२-११२-२४॥
You should worship those high-minded and wise ones, engaged in welfare, who are present, just as you would worship teachers and ancestors.
न त्वेवं मम सन्तोषाद्रोचतेऽन्यन्मृगाधिप। न कामये सुखान्भोगानैश्वर्यं वा त्वदाश्रयम् ॥१२-११२-२५॥
O lord of beasts, nothing else pleases me from my satisfaction in this way. I do not desire pleasures, enjoyments, sovereignty, or even dependence on you.
न योक्ष्यति हि मे शीलं तव भृत्यैः पुरातनैः। ते त्वां विभेदयिष्यन्ति दुःखशीला मदन्तरे ॥१२-११२-२६॥
My nature will not unite with your ancient servants indeed. In my absence, those with a sorrowful nature will divide you.
संश्रयः श्लाघनीयस्त्वमन्येषामपि भास्वताम्। कृतात्मा सुमहाभागः पापकेष्वप्यदारुणः ॥१२-११२-२७॥
You are a praiseworthy refuge even for others among the illustrious; self-controlled, most fortunate, and not harsh even towards the wicked.
दीर्घदर्शी महोत्साहः स्थूललक्ष्यो महाबलः। कृती चामोघकर्तासि भाव्यैश्च समलङ्कृतः ॥१२-११२-२८॥
You are far-sighted, highly energetic, one who aims at the big picture, immensely strong, accomplished, an unfailing achiever, and adorned with qualities that will shine in the future.
किं तु स्वेनास्मि सन्तुष्टो दुःखा वृत्तिरनुष्ठिता। सेवायाश्चापि नाभिज्ञः स्वच्छन्देन वनेचरः ॥१२-११२-२९॥
But what of that? I am content with my own means, practicing a livelihood with hardship. I am also not acquainted with service, being a forest-dweller who lives freely.
राजोपक्रोशदोषाश्च सर्वे संश्रयवासिनाम्। वनचर्या च निःसङ्गा निर्भया निरवग्रहा ॥१२-११२-३०॥
The faults arising from the king's oppression and all such faults affecting those who live under protection; and the life in the forest is free from attachment, fearless, and without restraint.
नृपेणाहूयमानस्य यत्तिष्ठति भयं हृदि। न तत्तिष्ठति तुष्टानां वने मूलफलाशिनाम् ॥१२-११२-३१॥
The fear that fills the heart of one summoned by the king is not found among the contented who live in the forest, subsisting on roots and fruits.
पानीयं वा निरायासं स्वाद्वन्नं वा भयोत्तरम्। विचार्य खलु पश्यामि तत्सुखं यत्र निर्वृतिः ॥१२-११२-३२॥
Having considered, I see that true happiness lies where there is contentment—whether it is drinkable water, effortless tasty food, or freedom from fear.
अपराधैर्न तावन्तो भृत्याः शिष्टा नराधिपैः। उपघातैर्यथा भृत्या दूषिता निधनं गताः ॥१२-११२-३३॥
Not so many servants are lost by the offences of kings as are destroyed when they are corrupted by injuries.
यदि त्वेतन्मया कार्यं मृगेन्द्रो यदि मन्यते। समयं कृतमिच्छामि वर्तितव्यं यथा मयि ॥१२-११२-३४॥
If you, O king of beasts, consider this my duty, I wish that the agreement made should be observed as it pertains to me.
मदीया माननीयास्ते श्रोतव्यं च हितं वचः। कल्पिता या च ते वृत्तिः सा भवेत्तव सुस्थिरा ॥१२-११२-३५॥
You should listen to my words, which are worthy of respect and beneficial; and let the conduct you have established remain very firm for you.
न मन्त्रयेयमन्यैस्ते सचिवैः सह कर्हिचित्। नीतिमन्तः परीप्सन्तो वृथा ब्रूयुः परे मयि ॥१२-११२-३६॥
I should never consult with your ministers together with others at any time; for those wise in policy, seeking to harm, may speak in vain to others about me.
एक एकेन सङ्गम्य रहो ब्रूयां हितं तव। न च ते ज्ञातिकार्येषु प्रष्टव्योऽहं हिताहिते ॥१२-११२-३७॥
If I were to meet you alone, in private, I would tell you what is beneficial for you; but I should not be asked by you about matters concerning your relatives, whether good or bad.
मया संमन्त्र्य पश्चाच्च न हिंस्याः सचिवास्त्वया। मदीयानां च कुपितो मा त्वं दण्डं निपातयेः ॥१२-११२-३८॥
After consulting with me, you should not harm the ministers; even if you are angry with my people, do not inflict punishment.
एवमस्त्विति तेनासौ मृगेन्द्रेणाभिपूजितः। प्राप्तवान्मतिसाचिव्यं गोमायुर्व्याघ्रयोनितः ॥१२-११२-३९॥
Thus, having been honored by the lord of beasts, the jackal born of a tiger obtained the office of minister.
तं तथा सत्कृतं दृष्ट्वा युज्यमानं च कर्मणि। प्राद्विषन्कृतसङ्घाताः पूर्वभृत्या मुहुर्मुहुः ॥१२-११२-४०॥
Seeing him thus honored and engaged in action, the former servants who had formed a group began to hate him again and again.
मित्रबुद्ध्या च गोमायुं सान्त्वयित्वा प्रवेश्य च। दोषेषु समतां नेतुमैच्छन्नशुभबुद्धयः ॥१२-११२-४१॥
With a show of friendship, they appeased and brought in the jackal, and those of evil intent wished to make all equal in faults.
अन्यथा ह्युचिताः पूर्वं परद्रव्यापहारिणः। अशक्ताः किञ्चिदादातुं द्रव्यं गोमायुयन्त्रिताः ॥१२-११२-४२॥
Otherwise, those who were once proper but formerly stole others' wealth are now incapable of taking even a little wealth, being controlled by jackals.
व्युत्थानं चात्र काङ्क्षद्भिः कथाभिः प्रविलोभ्यते। धनेन महता चैव बुद्धिरस्य विलोभ्यते ॥१२-११२-४३॥
Here, effort is thoroughly enticed by those who desire, through stories; and his intellect is indeed enticed by great wealth.
न चापि स महाप्राज्ञस्तस्माद्धैर्याच्चचाल ह। अथास्य समयं कृत्वा विनाशाय स्थिताः परे ॥१२-११२-४४॥
But that greatly wise one did not waver from courage at all. Then, having determined his time, the others stood ready for his destruction.
ईप्सितं च मृगेन्द्रस्य मांसं यत्तत्र संस्कृतम्। अपनीय स्वयं तद्धि तैर्न्यस्तं तस्य वेश्मनि ॥१२-११२-४५॥
And the meat desired by the lord of beasts, which had been prepared there, was taken away by them and placed in his house.
यदर्थं चाप्यपहृतं येन यच्चैव मन्त्रितम्। तस्य तद्विदितं सर्वं कारणार्थं च मर्षितम् ॥१२-११२-४६॥
Everything that was taken away, for whatever purpose, by whom, and whatever was counseled, all this is known about him; for the sake of reason, it is forgiven.
समयोऽयं कृतस्तेन साचिव्यमुपगच्छता। नोपघातस्त्वया ग्राह्यो राजन्मैत्रीमिहेच्छता ॥१२-११२-४७॥
This agreement was made by him when he accepted the counsellorship. O king, you who desire friendship here should not accept any harm.
भोजने चोपहर्तव्ये तन्मांसं न स्म दृश्यते। मृगराजेन चाज्ञप्तं मृग्यतां चोर इत्युत ॥१२-११२-४८॥
At the meal, when the meat to be brought was not seen, the king of beasts ordered, "Let the thief be sought out."
कृतकैश्चापि तन्मांसं मृगेन्द्रायोपवर्णितम्। सचिवेनोपनीतं ते विदुषा प्राज्ञमानिना ॥१२-११२-४९॥
That meat, prepared by the doers, was described to the lion by the minister, who, considering himself wise, brought it to you.
सरोषस्त्वथ शार्दूलः श्रुत्वा गोमायुचापलम्। बभूवामर्षितो राजा वधं चास्याभ्यरोचयत् ॥१२-११२-५०॥
Then, the tiger, enraged after hearing the jackal's impudence, became furious; the king decided upon his killing.
छिद्रं तु तस्य तद्दृष्ट्वा प्रोचुस्ते पूर्वमन्त्रिणः। सर्वेषामेव सोऽस्माकं वृत्तिभङ्गेषु वर्तते ॥१२-११२-५१॥
But when those former ministers saw that flaw of his, they said: "He is present among all of us whenever there is a disruption of livelihood."
इदं चास्येदृशं कर्म वाल्लभ्येन तु रक्ष्यते। श्रुतश्च स्वामिना पूर्वं यादृशो नैष तादृशः ॥१२-११२-५२॥
This action of his is protected by favor; and the master had heard before that it was not like this.
वाङ्मात्रेणैव धर्मिष्ठः स्वभावेन तु दारुणः। धर्मच्छद्मा ह्ययं पापो वृथाचारपरिग्रहः ॥ कार्यार्थं भोजनार्थेषु व्रतेषु कृतवाञ्श्रमम् ॥१२-११२-५३॥
He is righteous only in words, but by nature cruel; this one, indeed, is wicked, wearing the guise of righteousness and adopting vain conduct. For the sake of work, food, and vows, he has exerted effort.
मांसापनयनं ज्ञात्वा व्याघ्रस्तेषां तु तद्वचः। आज्ञापयामास तदा गोमायुर्वध्यतामिति ॥१२-११२-५४॥
Having realized that the meat had been taken away, the tiger, upon hearing those words, then ordered, "Let the jackal be killed."
शार्दूलवचनं श्रुत्वा शार्दूलजननी ततः। मृगराजं हितैर्वाक्यैः सम्बोधयितुमागमत् ॥१२-११२-५५॥
After hearing the tiger's words, the tiger's mother then came to address the lion with kind words.
पुत्र नैतत्त्वया ग्राह्यं कपटारम्भसंवृतम्। कर्मसङ्घर्षजैर्दोषैर्दुष्यत्यशुचिभिः शुचिः ॥१२-११२-५६॥
Son, you should not accept this, as it is covered by deceitful undertakings. The pure is corrupted by faults arising from the conflict of actions, by the impure.
नोच्छ्रितं सहते कश्चित्प्रक्रिया वैरकारिका। शुचेरपि हि युक्तस्य दोष एव निपात्यते ॥१२-११२-५७॥
No one endures a procedure that causes enmity if it is not humble. Even in a pure and disciplined person, a fault is surely attributed.
लुब्धानां शुचयो द्वेष्याः कातराणां तरस्विनः। मूर्खाणां पण्डिता द्वेष्या दरिद्राणां महाधनाः ॥ अधार्मिकाणां धर्मिष्ठा विरूपाणां सुरूपकाः ॥१२-११२-५८॥
The pure are hated by the greedy, the energetic by the timid, the learned by the foolish, the very wealthy by the poor, the righteous by the unrighteous, and the beautiful by the ugly.
बहवः पण्डिता लुब्धाः सर्वे मायोपजीविनः। कुर्युर्दोषमदोषस्य बृहस्पतिमतेरपि ॥१२-११२-५९॥
Many so-called learned people, being greedy and living by deceit, may find faults even in the doctrine of Bṛhaspati, even where there are none.
शून्यात्तच्च गृहान्मांसं यदद्यापहृतं तव। नेच्छते दीयमानं च साधु तावद्विमृश्यताम् ॥१२-११२-६०॥
The meat that was taken today from your house, from emptiness, is not desired even when given; let this be considered properly for now.
असत्याः सत्यसङ्काशाः सत्याश्चासत्यदर्शिनः। दृश्यन्ते विविधा भावास्तेषु युक्तं परीक्षणम् ॥१२-११२-६१॥
There are untruths that appear as truths, and truths that are seen as untruths; various such states are observed among them, so careful examination is appropriate.
तलवद्दृश्यते व्योम खद्योतो हव्यवाडिव। न चैवास्ति तलं व्योम्नि न खद्योते हुताशनः ॥१२-११२-६२॥
Just as the ground appears in the sky or a firefly seems like the sacrificial fire, yet there is truly no ground in the sky nor is there real fire in the firefly.
तस्मात्प्रत्यक्षदृष्टोऽपि युक्तमर्थः परीक्षितुम्। परीक्ष्य ज्ञापयन्ह्यर्थान्न पश्चात्परितप्यते ॥१२-११२-६३॥
Therefore, even if something is directly perceived, it is proper to examine it; by examining and making known the matters, one does not regret later.
न दुष्करमिदं पुत्र यत्प्रभुर्घातयेत्परम्। श्लाघनीया च वर्या च लोके प्रभवतां क्षमा ॥१२-११२-६४॥
O son, it is not difficult for a master to kill another; but in this world, the forbearance of the powerful is praiseworthy and excellent.
स्थापितोऽयं पुत्र त्वया सामन्तेष्वधि विश्रुतः। दुःखेनासाद्यते पात्रं धार्यतामेष ते सुहृत् ॥१२-११२-६५॥
O son, this friend, established by you and renowned among the feudatories, is difficult to find; therefore, cherish this friend of yours.
दूषितं परदोषैर्हि गृह्णीते योऽन्यथा शुचिम्। स्वयं संदूषितामात्यः क्षिप्रमेव विनश्यति ॥१२-११२-६६॥
A minister who, being himself corrupt, accuses the pure of others' faults, quickly perishes.
तस्मादथारिसङ्घाताद्गोमायोः कश्चिदागतः। धर्मात्मा तेन चाख्यातं यथैतत्कपटं कृतम् ॥१२-११२-६७॥
Then, from the group of enemies, a certain jackal arrived. The righteous-souled one was told by him how this deceit was carried out.
ततो विज्ञातचारित्रः सत्कृत्य स विमोक्षितः। परिष्वक्तश्च सस्नेहं मृगेन्द्रेण पुनः पुनः ॥१२-११२-६८॥
Then, after his character was recognized and he was honored, he was released; and the lord of beasts embraced him affectionately again and again.
अनुज्ञाप्य मृगेन्द्रं तु गोमायुर्नीतिशास्त्रवित्। तेनामर्षेण सन्तप्तः प्रायमासितुमैच्छत ॥१२-११२-६९॥
Having received permission from the king of beasts, the jackal, who was skilled in statecraft, being tormented by anger, wished to undertake a fast.
शार्दूलस्तत्र गोमायुं स्नेहात्प्रस्रुतलोचनः। अवारयत्स धर्मिष्ठं पूजया प्रतिपूजयन् ॥१२-११२-७०॥
There, the tiger, his eyes flowing with affection, prevented the jackal and, being righteous, honored him in return with respect.
तं स गोमायुरालोक्य स्नेहादागतसम्भ्रमम्। बभाषे प्रणतो वाक्यं बाष्पगद्गदया गिरा ॥१२-११२-७१॥
The jackal, seeing him and overcome with affectionate agitation, bowed and spoke words in a voice choked with tears.
पूजितोऽहं त्वया पूर्वं पश्चाच्चैव विमानितः। परेषामास्पदं नीतो वस्तुं नार्हाम्यहं त्वयि ॥१२-११२-७२॥
I was once honored by you, but afterwards I was indeed dishonored; I have been made an object for others, and I do not deserve to dwell with you.
स्वसन्तुष्टाश्च्युताः स्थानान्मानात्प्रत्यवरोपिताः। स्वयं चोपहृता भृत्या ये चाप्युपहृताः परैः ॥१२-११२-७३॥
Those who are self-contented, those who have fallen from their positions, those who have been deposed from honor, those who have come by themselves, servants, and those who have been brought by others.
परिक्षीणाश्च लुब्धाश्च क्रूराः काराभितापिताः। हृतस्वा मानिनो ये च त्यक्तोपात्ता महेप्सवः ॥१२-११२-७४॥
Those who are utterly diminished, greedy, cruel, tormented by prison, whose wealth has been taken, proud, and those who have abandoned and acquired, desiring greatness.
सन्तापिताश्च ये केचिद्व्यसनौघप्रतीक्षिणः। अन्तर्हिताः सोपहिताः सर्वे ते परसाधनाः ॥१२-११२-७५॥
All those who are afflicted, some awaiting a multitude of calamities, hidden and with spies, are all merely instruments for others.
अवमानेन युक्तस्य स्थापितस्य च मे पुनः। कथं यास्यसि विश्वासमहमेष्यामि वा पुनः ॥१२-११२-७६॥
After being dishonored and restored, how will you regain trust in me, or how will I trust you again?
समर्थ इति सङ्गृह्य स्थापयित्वा परीक्ष्य च। कृतं च समयं भित्त्वा त्वयाहमवमानितः ॥१२-११२-७७॥
After gathering and establishing everything as capable, and after examining, you broke the agreement that was made, and I have been insulted by you.
प्रथमं यः समाख्यातः शीलवानिति संसदि। न वाच्यं तस्य वैगुण्यं प्रतिज्ञां परिरक्षता ॥१२-११२-७८॥
First, one who is called virtuous in the assembly—his faults should not be spoken of by one who upholds a vow.
एवं चावमतस्येह विश्वासं किं प्रयास्यसि। त्वयि चैव ह्यविश्वासे ममोद्वेगो भविष्यति ॥१२-११२-७९॥
Thus, why would you try to trust one who is disregarded here? If there is distrust in you, anxiety will arise in me.
शङ्कितस्त्वमहं भीतः परे छिद्रानुदर्शिनः। अस्निग्धाश्चैव दुस्तोषाः कर्म चैतद्बहुच्छलम् ॥१२-११२-८०॥
I am suspicious and fearful of you; others are always looking for faults; they are unfriendly and hard to please; and this action is full of many deceptions.
दुःखेन श्लेष्यते भिन्नं श्लिष्टं दुःखेन भिद्यते। भिन्नश्लिष्टा तु या प्रीतिर्न सा स्नेहेन वर्तते ॥१२-११२-८१॥
Sorrow can unite what is broken and separate what is united; but the affection that is both broken and joined does not truly exist through love.
कश्चिदेव हि भीतस्तु दृश्यते न परात्मनोः। कार्यापेक्षा हि वर्तन्ते भावाः स्निग्धास्तु दुर्लभाः ॥१२-११२-८२॥
Rarely is anyone truly affectionate; most people are seen to be afraid of others, and their feelings exist only out of expectation of benefit. Affectionate feelings are indeed rare.
सुदुःखं पुरुषज्ञानं चित्तं ह्येषां चलाचलम्। समर्थो वाप्यशक्तो वा शतेष्वेकोऽधिगम्यते ॥१२-११२-८३॥
It is very difficult to know a person, for their mind is truly both unstable and stable. Whether capable or incapable, among hundreds, only one is found.
अकस्मात्प्रक्रिया नॄणामकस्माच्चापकर्षणम्। शुभाशुभे महत्त्वं च प्रकर्तुं बुद्धिलाघवात् ॥१२-११२-८४॥
Because of the fickleness of intellect, men unexpectedly undergo processes and removals; greatness in both auspicious and inauspicious matters is also accomplished thus.
एवं बहुविधं सान्त्वमुक्त्वा धर्मार्थहेतुमत्। प्रसादयित्वा राजानं गोमायुर्वनमभ्यगात् ॥१२-११२-८५॥
Thus, after addressing the king with many kinds of conciliatory words based on righteousness and profit, and having appeased him, the jackal went to the forest.
अगृह्यानुनयं तस्य मृगेन्द्रस्य स बुद्धिमान्। गोमायुः प्रायमासीनस्त्यक्त्वा देहं दिवं ययौ ॥१२-११२-८६॥
The wise jackal, not accepting the conciliation of the lord of beasts, abandoned his body and went to heaven.
