12.112
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhiṣṭhira said;)
Yudhiṣṭhira said.
असौम्याः सौम्यरूपेण सौम्याश्चासौम्यदर्शिनः। ईदृशान्पुरुषांस्तात कथं विद्यामहे वयम् ॥१२-११२-१॥
asauṃyāḥ saumyarūpeṇa saumyāś cāsauṃyadarśinaḥ। īdṛśān puruṣāṃs tāta kathaṃ vidyāmahe vayam ॥12-112-1॥
[असौम्याः (asauṃyāḥ) - not-pleasant ones; सौम्यरूपेण (saumyarūpeṇa) - with pleasant form; सौम्याः (saumyāḥ) - pleasant ones; च (ca) - and; असौम्यदर्शिनः (asauṃyadarśinaḥ) - those who see the unpleasant; ईदृशान् (īdṛśān) - such as these; पुरुषान् (puruṣān) - men; तात (tāta) - dear one; कथम् (katham) - how; विद्यामहे (vidyāmahe) - can we know; वयम् (vayam) - we;]
(Not-pleasant ones with pleasant form, pleasant ones and those who see the unpleasant—such men, dear one, how can we know, we?)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of the speaker); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Bhīṣma said;)
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। व्याघ्रगोमायुसंवादं तं निबोध युधिष्ठिर ॥१२-११२-२॥
atrāpy udāharantīmam itihāsaṃ purātanam। vyāghra-gomāyu-saṃvādaṃ taṃ nibodha yudhiṣṭhira ॥12-112-2॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; व्याघ्र (vyāghra) - tiger; गोमायु (gomāyu) - jackal; संवादम् (saṃvādam) - dialogue; तम् (tam) - that; निबोध (nibodha) - understand; युधिष्ठिर (yudhiṣṭhira) - Yudhishthira;]
(Here also they cite this ancient history. The dialogue between the tiger and the jackal, that understand, O Yudhishthira.)
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॥
purikāyāṃ puri purā śrīmatyāṃ pauriko nṛpaḥ। parahiṃsāruciḥ krūro babhūva puruṣādhamaḥ ॥12-112-3॥
[पुरिकायां (purikāyām) - in the city; (locative singular of purikā) पुरि (puri) - in the city; (locative singular of puri) पुरा (purā) - formerly; श्रीमत्यां (śrīmatyām) - in the prosperous (city); (locative singular of śrīmatī) पौरिकः (paurikaḥ) - citizen; (here, a man of the city) नृपः (nṛpaḥ) - king; परहिंसारुचिः (parahiṃsāruciḥ) - having taste for harming others; क्रूरः (krūraḥ) - cruel; बभूव (babhūva) - became; पुरुषाधमः (puruṣādhamaḥ) - lowest of men;]
(In the city, in the city, formerly, in the prosperous (city), a citizen king, having taste for harming others, cruel, became, lowest of men.)
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॥
sa tvāyuṣi parikṣīṇe jagāmānīpsitāṃ gatim। gomāyutvaṃ ca samprāpto dūṣitaḥ pūrvakarmaṇā ॥12-112-4॥
[स (sa) - he; तु (tu) - but; आयुषि (āyuṣi) - in life; परिक्षीणे (parikṣīṇe) - when diminished; जगाम (jagāma) - went; अनिप्सिताम् (anīpsitām) - undesired; गतिम् (gatim) - state; गोमायुत्वं (gomāyutvaṃ) - the state of being a jackal; च (ca) - and; सम्प्राप्तः (samprāptaḥ) - attained; दूषितः (dūṣitaḥ) - corrupted; पूर्वकर्मणा (pūrvakarmaṇā) - by former actions;]
(He but, when life was diminished, went to an undesired state; the state of being a jackal and attained, corrupted by former actions.)
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॥
saṁsmṛtya pūrvajātiṁ sa nirvedaṁ paramaṁ gataḥ। na bhakṣayati māṁsāni parairupahṛtānyapi ॥12-112-5॥
[संस्मृत्य (saṁsmṛtya) - having remembered; पूर्वजातिं (pūrvajātiṁ) - previous birth; स (sa) - he; निर्वेदं (nirvedaṁ) - dispassion; परमं (paramaṁ) - supreme; गतः (gataḥ) - having attained; न (na) - not; भक्षयति (bhakṣayati) - eats; मांसानि (māṁsāni) - meats; परैः (paraiḥ) - by others; उपहृतानि (upahṛtāni) - offered; अपि (api) - even;]
(Having remembered his previous birth, he, having attained supreme dispassion, does not eat meats even when offered by others.)
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॥
ahiṁsraḥ sarvabhūteṣu satyavāksudṛḍhavrataḥ। cakāra ca yathākāmamāhāraṁ patitaiḥ phalaiḥ ॥12-112-6॥
[अहिंस्रः (ahiṁsraḥ) - non-injurious; सर्वभूतेषु (sarvabhūteṣu) - towards all beings; सत्यवाक् (satyavāk) - truth-speaking; सुदृढव्रतः (sudṛḍhavrataḥ) - of very firm vow; चकार (cakāra) - he did; च (ca) - and; यथाकामम् (yathākāmam) - as he wished; आहारम् (āhāram) - food; पतितैः (patitaiḥ) - fallen; फलैः (phalaiḥ) - with fruits;]
(Non-injurious towards all beings, truth-speaking, of very firm vow, he did, and, as he wished, food, with fallen fruits.)
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॥
śmaśāne tasya cāvāso gomāyoḥ saṃmato'bhavat। janmabhūmyanurodhācca nānyadvāsamarocayat ॥12-112-7॥
[श्मशाने (śmaśāne) - in the cremation ground; तस्य (tasya) - his; च (ca) - and; आवासः (āvāsaḥ) - dwelling; गोमायोः (gomāyoḥ) - of the jackal; संमतः (saṃmataḥ) - approved; अभवत् (abhavat) - became; जन्मभूमि (janmabhūmi) - birthplace; अनुरोधात् (anurodhāt) - out of regard; च (ca) - and; न (na) - not; अन्यत् (anyat) - other; वासम् (vāsam) - dwelling; अरोचयत् (arocayat) - he liked;]
(In the cremation ground his and the jackal's dwelling was approved; out of regard for his birthplace, he did not like any other dwelling.)
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॥
tasya śaucam amṛṣyantaḥ sarve te sahajātyaḥ। cālayanti sma tāṃ buddhiṃ vacanaiḥ praśrayottaraiḥ ॥12-112-8॥
[तस्य (tasya) - of him; शौचम् (śaucam) - purity; अमृष्यन्तः (amṛṣyantaḥ) - not bearing; सर्वे (sarve) - all; ते (te) - they; सहजातयः (sahajātyaḥ) - born together; चालयन्ति (cālayanti) - shake; स्म (sma) - indeed; ताम् (tām) - that; बुद्धिम् (buddhim) - mind; वचनैः (vacanaiḥ) - with words; प्रश्रयोत्तरैः (praśrayottaraiḥ) - with humble replies;]
(Of him, purity not bearing all they born together shake indeed that mind with words with humble replies.)
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॥
vasan pitṛvane raudre śaucaṃ lapsitum icchasi। iyaṃ vipratipattis te yadā tvaṃ piśitāśanaḥ ॥12-112-9॥
[वसन् (vasan) - dwelling; पितृवने (pitṛvane) - in the forest of ancestors; रौद्रे (raudre) - terrible; शौचं (śaucaṃ) - purity; लप्सितुम् (lapsitum) - to obtain; इच्छसि (icchasi) - you desire; इयं (iyaṃ) - this; विप्रतिपत्तिः (vipratipattiḥ) - contradiction; ते (te) - your; यदा (yadā) - when; त्वं (tvaṃ) - you; पिशिताशनः (piśitāśanaḥ) - flesh-eater;]
(Dwelling in the terrible forest of ancestors, you desire to obtain purity. This is your contradiction when you are a flesh-eater.)
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॥
tatsamo vā bhavāsmābhirbhakṣyāndāsyāmahe vayam। bhuṅkṣva śaucaṃ parityajya yaddhi bhuktaṃ tadasti te ॥12-112-10॥
[तत्समः (tatsamaḥ) - equal to that; वा (vā) - or; भव (bhava) - be; अस्माभिः (asmābhiḥ) - by us; भक्ष्यान् (bhakṣyān) - edibles; दास्यामहे (dāsyāmahe) - we shall give; वयम् (vayam) - we; भुङ्क्ष्व (bhuṅkṣva) - eat; शौचम् (śaucam) - purity; परित्यज्य (parityajya) - abandoning; यत् (yat) - what; हि (hi) - indeed; भुक्तम् (bhuktam) - eaten; तत् (tat) - that; अस्ति (asti) - is; ते (te) - for you;]
(Equal to that or be, by us, edibles we shall give. Eat, purity abandoning, what indeed eaten, that is for you.)
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॥
iti teṣāṃ vacaḥ śrutvā pratyuvāca samāhitaḥ। madhuraiḥ praśritairvākyairhetumadbhiraniṣṭhuraiḥ ॥12-112-11॥
[इति (iti) - thus; तेषां (teṣām) - of them; वचः (vacaḥ) - speech; श्रुत्वा (śrutvā) - having heard; प्रत्युवाच (pratyuvāca) - replied; समाहितः (samāhitaḥ) - collected; मधुरैः (madhuraiḥ) - with sweet; प्रश्रितैः (praśritaiḥ) - with polite; वाक्यैः (vākyaiḥ) - with words; हेतुमद्भिः (hetumadbhih) - with reasoned; अनिष्ठुरैः (aniṣṭhuraiḥ) - with gentle;]
(Thus, having heard their speech, the collected one replied with sweet, polite, reasoned, and gentle words.)
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॥
apramāṇaṃ prasūtirme śīlataḥ kriyate kulam। prārthayiṣye tu tatkarma yena vistīryate yaśaḥ ॥12-112-12॥
[अप्रमाणम् (apramāṇam) - not great; not of measure; प्रसूति: (prasūtiḥ) - birth; origin; मे (me) - my; शीलतः (śīlataḥ) - by virtue; by character; क्रियते (kriyate) - is made; is done; कुलम् (kulam) - family; lineage; प्रार्थयिष्ये (prārthayiṣye) - I shall seek; I shall request; तु (tu) - but; तत् (tat) - that; कर्म (karma) - action; deed; येन (yena) - by which; विस्तीर्यते (vistīryate) - is spread; is extended; यशः (yaśaḥ) - fame; glory;]
(Not great is my birth; by character is my family made. But I shall seek that action by which fame is spread.)
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॥
śmaśāne yadi vāso me samādhir me niśāmyatām। ātmā phalati karmāṇi nāśramo dharmalakṣaṇam ॥12-112-13॥
[श्मशाने (śmaśāne) - in the cremation ground; यदि (yadi) - if; वासः (vāsaḥ) - dwelling; मे (me) - my; समाधिः (samādhiḥ) - concentration; मे (me) - my; निशाम्यताम् (niśāmyatām) - let it be heard; आत्मा (ātmā) - self; फलति (phalati) - bears fruit; कर्माणि (karmāṇi) - actions; न (na) - not; आश्रमः (āśramaḥ) - stage of life; धर्मलक्षणम् (dharmalakṣaṇam) - mark of dharma;]
(In the cremation ground if my dwelling, my concentration, let it be heard. The self bears fruit of actions, not the stage of life, is the mark of dharma.)
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॥
āśrame yo dvijaṃ hanyād gāṃ vā dadyād anāśrame। kiṃ nu tatpātakaṃ na syāt tad vā dattaṃ vṛthā bhavet ॥12-112-14॥
[आश्रमे (āśrame) - in the hermitage; यः (yaḥ) - who; द्विजम् (dvijam) - a twice-born (brāhmaṇa, etc.); हन्यात् (hanyāt) - kills; गाम् (gām) - a cow; वा (vā) - or; दद्यात् (dadyāt) - gives (offers); अनाश्रमे (anāśrame) - not in the hermitage; किम् (kim) - what; नु (nu) - indeed; तत् (tat) - that; पातकम् (pātakam) - sin; न (na) - not; स्यात् (syāt) - would be; तत् (tat) - that; वा (vā) - or; दत्तम् (dattam) - given; वृथा (vṛthā) - in vain; भवेत् (bhavet) - would be;]
(In the hermitage, who kills a twice-born or gives a cow, or gives (it) not in the hermitage—what, indeed, would that sin not be? Or would that given (gift) be in vain?)
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॥
bhavantaḥ sarvalobhena kevalaṃ bhakṣaṇe ratāḥ। anubandhe tu ye doṣāstānnapaśyanti mohitāḥ॥12-112-15॥
[भवन्तः (bhavantaḥ) - you all; (are) सर्वलोभेन (sarvalobhena) - by all greed; केवलं (kevalaṃ) - only; भक्षणे (bhakṣaṇe) - in eating; रताः (ratāḥ) - engaged; अनुबन्धे (anubandhe) - in consequence; तु (tu) - but; ये (ye) - who; दोषाः (doṣāḥ) - faults; तान् (tān) - those; न (na) - not; पश्यन्ति (paśyanti) - see; मोहिताः (mohitāḥ) - deluded;]
(You all are engaged only in eating by all greed; but, deluded, you do not see those faults in consequence.)
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॥
apratyayakṛtāṃ garhyām arthāpanaya-dūṣitām। iha ca amutra ca aniṣṭāṃ tasmād vṛttiṃ na rocaye ॥12-112-16॥
[अप्रत्ययकृताम् (apratyayakṛtām) - not-by-cause-made; गर्ह्याम् (garhyām) - blameworthy; अर्थापनयदूषिताम् (arthāpanaya-dūṣitām) - by-removal-of-meaning-tainted; इह (iha) - here; च (ca) - and; अमुत्र (amutra) - there (in the next world); च (ca) - and; अनिष्टाम् (aniṣṭām) - undesirable; तस्मात् (tasmāt) - therefore; वृत्तिम् (vṛttim) - livelihood; न (na) - not; रोचये (rocaye) - I approve;]
(Not-by-cause-made, blameworthy, by-removal-of-meaning-tainted, here and there (in the next world), undesirable; therefore, livelihood not I approve.)
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॥
taṃ śuciṃ paṇḍitaṃ matvā śārdūlaḥ khyātavikramaḥ। kṛtvātmasadṛśāṃ pūjāṃ sācivye'vardhayatsvayam ॥12-112-17॥
[तं (taṃ) - him; शुचिं (śucim) - pure; पण्डितं (paṇḍitam) - wise; मत्वा (matvā) - having considered; शार्दूलः (śārdūlaḥ) - Śārdūla (the tiger, here a name/title); ख्यातविक्रमः (khyātavikramaḥ) - renowned for valor; कृत्वा (kṛtvā) - having performed; आत्मसदृशां (ātmasadṛśām) - befitting himself; पूजां (pūjām) - honor; साचिव्ये (sācivye) - in the office of minister; अवर्धयत् (avardhayat) - he promoted; स्वयम् (svayam) - himself;]
(Having considered him pure and wise, Śārdūla, renowned for valor, having performed honor befitting himself, in the office of minister, he himself promoted (him).)
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॥
saumya vijñātarūpastvaṃ gaccha yātrāṃ mayā saha। vriyantāmīpsitā bhogāḥ parihāryāśca puṣkalāḥ ॥12-112-18॥
[सौम्य (saumya) - gentle one; विज्ञातरूपः (vijñātarūpaḥ) - of known form; त्वं (tvaṃ) - you; गच्छ (gaccha) - go; यात्राम् (yātrām) - journey; मया (mayā) - with me; सह (saha) - together; व्रियन्ताम् (vriyantām) - let be chosen; ईप्सिताः (īpsitāḥ) - desired; भोगाः (bhogāḥ) - enjoyments; परिहार्याः (parihāryāḥ) - to be avoided; च (ca) - and; पुष्कलाः (puṣkalāḥ) - abundant;]
(Gentle one, of known form, you go on the journey together with me. Let the desired enjoyments be chosen and the abundant ones to be avoided.)
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॥
tīkṣṇā vayam iti khyātā bhavato jñāpayāmahe। mṛdu-pūrvaṃ ghātinas te śreyaś ca adhigamiṣyati ॥12-112-19॥
[तीक्ष्णाः (tīkṣṇāḥ) - sharp; वयम् (vayam) - we; इति (iti) - thus; ख्याता (khyātāḥ) - known; भवतः (bhavataḥ) - to you; ज्ञापयामहे (jñāpayāmahe) - we inform; मृदु (mṛdu) - gentle; पूर्वम् (pūrvam) - before; घातिनः (ghātinaḥ) - killers; ते (te) - they; श्रेयः (śreyaḥ) - better; च (ca) - and; अधिगमिष्यति (adhigamiṣyati) - will attain;]
(Sharp we thus known to you we inform. Gentle before killers they better and will attain.)
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॥
atha sampūjya tadvākyaṃ mṛgendrasya mahātmanaḥ। gomāyuḥ praśritaṃ vākyaṃ babhāṣe kiñcidānataḥ॥12-112-20॥
[अथ (atha) - then; सम्पूज्य (sampūjya) - having honored; तद्-वाक्यम् (tad-vākyam) - that speech; मृगेन्द्रस्य (mṛgendrasya) - of the lord of beasts; महात्मनः (mahātmanaḥ) - of the great-souled; गोमायुः (gomāyuḥ) - the jackal; प्रश्रितम् (praśritam) - respectful; वाक्यम् (vākyam) - speech; बभाषे (babhāṣe) - spoke; किञ्चित्-आनतः (kiñcid-ānataḥ) - somewhat bowed;]
(Then, having honored that speech of the great-souled lord of beasts, the jackal, somewhat bowed, spoke respectful words.)
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॥
sadṛśaṃ mṛgarāja etat tava vākyaṃ mad-antare। yat sahāyān mṛgayase dharma-artha-kuśalān śucīn ॥12-112-21॥
[सदृशं (sadṛśam) - similar; मृगराज (mṛgarāja) - lion; एतत् (etat) - this; तव (tava) - your; वाक्यं (vākyaṃ) - speech; मदन्तरे (mad-antare) - in my presence; यत् (yat) - that; सहायान् (sahāyān) - companions; मृगयसे (mṛgayase) - you seek; धर्मार्थकुशलान् (dharma-artha-kuśalān) - skilled in dharma and artha; शुचीन् (śucīn) - pure;]
(This speech of yours, O lion, is similar in my presence; you seek companions who are skilled in dharma and artha, and pure.)
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॥
na śakyam-anamātyena mahattvam-anuśāsitum। duṣṭāmātyena vā vīra śarīra-paripanthinā ॥12-112-22॥
[न (na) - not; शक्यम् (śakyam) - possible; अनमात्येन (anamātyena) - by one without ministers; महत्त्वम् (mahattvam) - greatness; अनुशासितुम् (anuśāsitum) - to govern; दुष्टामात्येन (duṣṭāmātyena) - by an evil minister; वा (vā) - or; वीर (vīra) - O hero; शरीर (śarīra) - body; परिपन्थिना (paripanthinā) - by an enemy;]
(Not possible by one without ministers to govern greatness; or, O hero, by an evil minister, by an enemy to the body.)
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॥
sahāyān anuraktāṁs tu yatetā nupasaṁhitān। parasparam asaṅghuṣṭān vijigīṣūn alolupān ॥12-112-23॥
[सहायान् (sahāyān) - companions; अनुरक्तान् (anuraktān) - attached; तु (tu) - but; यतेत (yateta) - should strive; अनुपसंहितान् (anupasaṁhitān) - not closely united; परस्परम् (parasparam) - with each other; असङ्घुष्टान् (asaṅghuṣṭān) - not quarrelling; विजिगीषून् (vijigīṣūn) - desirous of victory; अलोलुपान् (alolupān) - not greedy;]
(But one should strive for companions who are attached, not closely united, not quarrelling with each other, desirous of victory, and not greedy.)
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॥
tānatītōpadhānprājñānhite yuktānmanasvinaḥ। pūjayethā mahābhāgānyathācāryānyathā pitṝn ॥12-112-24॥
[तान (tān) - them; अतीत (atīta) - past; उपधान् (upadhān) - who have approached (or are present); प्राज्ञान् (prājñān) - wise ones; हिते (hite) - in welfare; युक्तान् (yuktān) - engaged; मनस्विनः (manasvinaḥ) - high-minded; पूजयेथा (pūjayethā) - you should worship; महाभागान् (mahābhāgān) - greatly fortunate ones; यथा (yathā) - just as; आचार्यान् (ācāryān) - teachers; यथा (yathā) - just as; पितॄन् (pitṝn) - ancestors;]
(Them, past, who have approached, wise ones, in welfare, engaged, high-minded; you should worship the greatly fortunate ones, just as teachers, just as ancestors.)
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॥
na tvevaṃ mama santoṣād rocate'nyan mṛgādhipa। na kāmaye sukhān bhogān aiśvaryaṃ vā tvadāśrayam ॥12-112-25॥
[न (na) - not; त्वेवं (tvevaṃ) - thus by you; मम (mama) - my; सन्तोषात् (santoṣāt) - from satisfaction; रोचते (rocate) - pleases; अन्यत् (anyat) - other; मृगाधिप (mṛgādhipa) - O lord of beasts; न (na) - not; कामये (kāmaye) - I desire; सुखान् (sukhān) - pleasures; भोगान् (bhogān) - enjoyments; ऐश्वर्यं (aiśvaryam) - sovereignty; वा (vā) - or; त्वदाश्रयम् (tvadāśrayam) - dependence on you;]
(Not thus by you, from my satisfaction, does any other thing please, O lord of beasts. I do not desire pleasures, enjoyments, or sovereignty, or dependence on you.)
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॥
na yokṣyati hi me śīlaṃ tava bhṛtyaiḥ purātanaiḥ। te tvāṃ vibhedayiṣyanti duḥkhaśīlā madantare ॥12-112-26॥
[न (na) - not; योक्ष्यति (yokṣyati) - will unite; हि (hi) - indeed; मे (me) - my; शीलं (śīlam) - nature; तव (tava) - your; भृत्यैः (bhṛtyaiḥ) - by servants; पुरातनैः (purātanaiḥ) - ancient; ते (te) - they; त्वां (tvām) - you; विभेदयिष्यन्ति (vibhedayiṣyanti) - will divide; दुःखशीला (duḥkhaśīlā) - having a nature of sorrow; मदन्तरे (madantare) - in my absence;]
(Not will unite indeed my nature with your ancient servants. They will divide you, having a nature of sorrow, in my absence.)
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॥
saṃśrayaḥ ślāghanīyas tvam anyeṣām api bhāsvatām। kṛtātmā sumahābhāgaḥ pāpakeṣv apy adāruṇaḥ ॥12-112-27॥
[संश्रयः (saṃśrayaḥ) - refuge; support; श्लाघनीयः (ślāghanīyaḥ) - praiseworthy; त्वम् (tvam) - you; अन्येषाम् (anyeṣām) - of others; अपि (api) - also; भास्वताम् (bhāsvatām) - of the illustrious; कृतात्मा (kṛtātmā) - self-controlled; सुमहाभागः (sumahābhāgaḥ) - most fortunate; पापकेषु (pāpakeṣu) - towards the wicked; अपि (api) - even; अदारुणः (adāruṇaḥ) - not harsh;]
(Refuge, praiseworthy, you, of others also, of the illustrious; self-controlled, most fortunate, towards the wicked even, not harsh.)
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॥
dīrghadarśī mahotsāhaḥ sthūlalakṣyo mahābalaḥ। kṛtī cāmoghakartāsi bhāvyaiśca samalaṅkṛtaḥ ॥12-112-28॥
[दीर्घदर्शी (dīrghadarśī) - far-seeing; महोत्साहः (mahotsāhaḥ) - greatly-energetic; स्थूललक्ष्यः (sthūlalakṣyaḥ) - having-gross-aim; महाबलः (mahābalaḥ) - of-great-strength; कृती (kṛtī) - accomplished; च (ca) - and; अमोघकर्तासि (amoghakartā asi) - you-are-an-unfailing-doer; भाव्यैः (bhāvyaiḥ) - with-future-qualities; च (ca) - and; समलङ्कृतः (samalaṅkṛtaḥ) - well-adorned;]
(Far-seeing, greatly-energetic, having gross aim, of great strength, accomplished and you are an unfailing doer, well-adorned with future qualities.)
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॥
kiṁ tu svenāsmi santuṣṭo duḥkhā vṛttir anuṣṭhitā। sevāyāś cāpi nābhijñaḥ svacchandena vanecaraḥ ॥12-112-29॥
[किं (kiṁ) - what; तु (tu) - but; स्वेन (svena) - by my own; अस्मि (asmi) - I am; सन्तुष्टः (santuṣṭaḥ) - content; दुःखा (duḥkhā) - with hardship; वृत्तिः (vṛttiḥ) - livelihood; अनुष्ठिता (anuṣṭhitā) - practiced; सेवायाः (sevāyāḥ) - of service; च (ca) - and; अपि (api) - also; न (na) - not; अभिज्ञः (abhijñaḥ) - acquainted; स्वच्छन्देन (svacchandena) - freely; वनेचरः (vanecaraḥ) - forest-dweller;]
(But what (of that)? By my own (means) I am content, a livelihood with hardship is practiced. Of service also I am not acquainted, (I am) a forest-dweller freely.)
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॥
rājopakrośadoṣāś ca sarve saṃśrayavāsinām। vanacaryā ca niḥsaṅgā nirbhayā niravagrahā ॥12-112-30॥
[राज (rāja) - king; उपक्रोश (upakrośa) - oppression; grievance; दोषाः (doṣāḥ) - faults; defects; च (ca) - and; सर्वे (sarve) - all; संश्रय (saṃśraya) - refuge; shelter; वासिनाम् (vāsinām) - of the dwellers; वनचर्या (vanacaryā) - forest life; च (ca) - and; निःसङ्गा (niḥsaṅgā) - free from attachment; निर्भया (nirbhayā) - fearless; निरवग्रहा (niravagrahā) - without restraint;]
(The faults of the king's oppression and all (such faults) of those dwelling under protection; and the forest life is free from attachment, fearless, and without restraint.)
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॥
nṛpeṇāhūyamānasya yattiṣṭhati bhayaṃ hṛdi। na tattiṣṭhati tuṣṭānāṃ vane mūlaphalāśinām ॥12-112-31॥
[नृपेण (nṛpeṇa) - by the king; आहूयमानस्य (āhūyamānasya) - of (one) being summoned; यत् (yat) - which; तिष्ठति (tiṣṭhati) - remains; भयम् (bhayam) - fear; हृदि (hṛdi) - in the heart; न (na) - not; तत् (tat) - that; तिष्ठति (tiṣṭhati) - remains; तुष्टानाम् (tuṣṭānām) - of the contented; वने (vane) - in the forest; मूलफलाशिनाम् (mūlaphalāśinām) - of those eating roots and fruits;]
(The fear which remains in the heart of one being summoned by the king, that does not remain in the contented, in the forest, among those eating roots and fruits.)
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॥
pānīyaṃ vā nirāyāsaṃ svādvannaṃ vā bhayotaram। vicārya khalu paśyāmi tatsukhaṃ yatra nirvṛtiḥ ॥12-112-32॥
[पानीयं (pānīyam) - drinkable; water; वा (vā) - or; निरायासं (nirāyāsam) - without effort; स्वाद्वन्नं (svādvannam) - tasty food; वा (vā) - or; भयोत्तरम् (bhayotaram) - free from fear; विचार्य (vicārya) - having considered; खलु (khalu) - indeed; पश्यामि (paśyāmi) - I see; तत् (tat) - that; सुखं (sukham) - happiness; यत्र (yatra) - where; निर्वृतिः (nirvṛtiḥ) - contentment;]
(Drinkable water or effortless tasty food or that which is free from fear—having considered, indeed, I see that happiness is where there is contentment.)
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॥
aparādhair na tāvanto bhṛtyāḥ śiṣṭā narādhipaiḥ। upaghātair yathā bhṛtyā dūṣitā nidhanaṃ gatāḥ॥12-112-33॥
[अपराधैः (aparādhaiḥ) - by offences; न (na) - not; तावन्तः (tāvantaḥ) - so many; भृत्याः (bhṛtyāḥ) - servants; शिष्टाः (śiṣṭāḥ) - remain; नराधिपैः (narādhipaiḥ) - by kings; उपघातैः (upaghātaiḥ) - by injuries; यथा (yathā) - as; भृत्याः (bhṛtyāḥ) - servants; दूषिताः (dūṣitāḥ) - corrupted; निधनम् (nidhanam) - destruction; गताः (gatāḥ) - have gone;]
(By offences, not so many servants remain by kings, as by injuries, servants corrupted have gone to destruction.)
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॥
yadi tv etan mayā kāryaṃ mṛgendro yadi manyate। samayaṃ kṛtam icchāmi vartitavyaṃ yathā mayi ॥12-112-34॥
[यदि (yadi) - if; त्व (tv) - you; एतत् (etat) - this; मया (mayā) - by me; कार्यं (kāryaṃ) - to be done; मृगेन्द्रः (mṛgendraḥ) - the lord of beasts (lion); यदि (yadi) - if; मन्यते (manyate) - thinks; समयं (samayaṃ) - agreement; कृतम् (kṛtam) - made; इच्छामि (icchāmi) - I wish; वर्तितव्यम् (vartitavyam) - to be conducted; यथा (yathā) - as; मयि (mayi) - in me;]
(If you, the lord of beasts, think this is to be done by me, I wish the agreement made to be conducted as (it is) in me.)
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॥
madīyā mānanīyās te śrotavyaṃ ca hitaṃ vacaḥ। kalpitā yā ca te vṛttiḥ sā bhavet tava susthirā ॥12-112-35॥
[मदीया (madīyā) - my; belonging to me; माननीयाः (mānanīyāḥ) - worthy of respect; to be honored; ते (te) - by you; श्रोतव्यम् (śrotavyam) - to be heard; to be listened; च (ca) - and; हितम् (hitam) - beneficial; wholesome; वचः (vacaḥ) - speech; words; कल्पिता (kalpitā) - established; made; formed; या (yā) - which; who; च (ca) - and; ते (te) - your; वृत्तिः (vṛttiḥ) - conduct; behavior; सा (sā) - that; भवेत् (bhavet) - should be; may become; तव (tava) - your; सुस्थिरा (susthirā) - very firm; stable; ॥१२-११२-३५॥ (॥12-112-35॥) - ;]
(My words, worthy of respect, should be listened to by you, and the beneficial speech; and the conduct which has been established by you, let that be very firm for you.)
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॥
na mantrayeyam anyais te sacivaiḥ saha karhicit। nītimantaḥ parīpsanto vṛthā brūyuḥ pare mayi ॥12-112-36॥
[न (na) - not; मन्त्रयेयम् (mantrayeyam) - I should consult; अन्यैः (anyaiḥ) - with others; ते (te) - your; सचिवैः (sacivaiḥ) - with ministers; सह (saha) - together; कर्हिचित् (karhicit) - at any time; नीतिमन्तः (nītimantaḥ) - wise in policy; परीप्सन्तः (parīpsantaḥ) - seeking to harm; वृथा (vṛthā) - in vain; ब्रूयुः (brūyuḥ) - they may speak; परे (pare) - others; मयि (mayi) - about me;]
(Not I should consult with others, with your ministers together at any time; wise in policy, seeking to harm, in vain they may speak, others about me.)
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॥
eka ekena saṅgamya raho brūyāṃ hitaṃ tava। na ca te jñātikāryeṣu praṣṭavyo'haṃ hitāhite ॥12-112-37॥
[एक (eka) - one; एकेन (ekena) - with one; सङ्गम्य (saṅgamya) - having met; रहः (rahaḥ) - in private; ब्रूयाम् (brūyām) - I would say; हितम् (hitam) - benefit; तव (tava) - your; न (na) - not; च (ca) - and; ते (te) - to you; ज्ञातिकार्येषु (jñātikāryeṣu) - in matters concerning relatives; प्रष्टव्यः (praṣṭavyaḥ) - should be asked; अहम् (aham) - I; हिताहिते (hitāhite) - in good and bad;]
(One, with one, having met, in private, I would say your benefit; not and to you, in matters concerning relatives, should be asked I, in good and bad.)
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॥
mayā saṁmantrya paścāc ca na hiṁsyāḥ sacivās tvayā। madīyānāṁ ca kupito mā tvaṁ daṇḍaṁ nipātayeḥ॥12-112-38॥
[मया (mayā) - by me; संमन्त्र्य (saṁmantrya) - having consulted; पश्चात् (paścāt) - afterwards; च (ca) - and; न (na) - not; हिंस्याः (hiṁsyāḥ) - should harm; सचिवाः (sacivāḥ) - ministers; त्वया (tvayā) - by you; मदीयानाम् (madīyānām) - of mine; च (ca) - and; कुपितः (kupitaḥ) - angry; मा (mā) - do not; त्वम् (tvam) - you; दण्डम् (daṇḍam) - punishment; निपातयेः (nipātayeḥ) - should inflict;]
(By me having consulted, afterwards and not should harm ministers by you; of mine and angry do not you punishment should inflict.)
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॥
evam astv iti tenāsau mṛgendreṇābhipūjitaḥ। prāptavān matisācivyaṃ gomāyur vyāghrayonitaḥ ॥12-112-39॥
[एवम् (evam) - thus; अस्तु (astu) - let it be; इति (iti) - so; तेन (tena) - by him; असौ (asau) - he; मृगेन्द्रेण (mṛgendreṇa) - by the lord of beasts; अभिपूजितः (abhipūjitaḥ) - honored; प्राप्तवान् (prāptavān) - obtained; मतिसाचिव्यम् (matisācivyam) - the office of minister; गोमायुः (gomāyuḥ) - the jackal; व्याघ्रयोनितः (vyāghrayonitaḥ) - born of a tiger;]
(Thus, let it be, so, by him, he, by the lord of beasts, honored, obtained the office of minister, the jackal, born of a tiger.)
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॥
taṃ tathā satkṛtaṃ dṛṣṭvā yujyamānaṃ ca karmaṇi। prādviṣan kṛtasaṅghātāḥ pūrvabhṛtyā muhurmuhuḥ ॥12-112-40॥
[तं (taṃ) - him; तथा (tathā) - thus; सत्कृतं (satkṛtam) - honored; दृष्ट्वा (dṛṣṭvā) - having seen; युज्यमानं (yujyamānam) - being engaged; च (ca) - and; कर्मणि (karmaṇi) - in action; प्राद्विषन् (prādviṣan) - they began to hate; कृतसङ्घाताः (kṛtasaṅghātāḥ) - those who had formed a group; पूर्वभृत्याः (pūrvabhṛtyāḥ) - former servants; मuhurmuḥ (muhurmuḥ) - again and again;]
(Him thus honored, having seen (him) being engaged in action, those who had formed a group, former servants, again and again, began to hate.)
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॥
mitrabuddhyā ca gomāyuṃ sāntvayitvā praveśya ca। doṣeṣu samatāṃ netum aicchann aśubhabuddhayaḥ ॥12-112-41॥
[मित्रबुद्ध्या (mitrabuddhyā) - with the intention of friendship; च (ca) - and; गोमायुं (gomāyuṃ) - the jackal; सान्त्वयित्वा (sāntvayitvā) - having appeased; प्रवेश्य (praveśya) - having brought in; च (ca) - and; दोषेषु (doṣeṣu) - in faults; समताम् (samatām) - equality; नेतुम् (netum) - to lead; ऐच्छन् (aicchan) - they desired; अशुभबुद्धयः (aśubhabuddhayaḥ) - those of evil intellect;]
(With the intention of friendship, and having appeased the jackal and having brought him in, and desiring to lead to equality in faults, those of evil intellect.)
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॥
anyathā hy ucitāḥ pūrvaṃ paradravyāpahāriṇaḥ। aśaktāḥ kiñcid ādātuṃ dravyaṃ gomāyuyantritāḥ ॥12-112-42॥
[अन्यथा (anyathā) - otherwise; हि (hi) - indeed; उचिताः (ucitāḥ) - proper; पूर्वं (pūrvam) - formerly; परद्रव्यापहारिणः (paradravyāpahāriṇaḥ) - stealers of others' wealth; अशक्ताः (aśaktāḥ) - incapable; किञ्चित् (kiñcit) - anything; आदातुम् (ādātum) - to take; द्रव्यं (dravyaṃ) - wealth; गोमायुयन्त्रिताः (gomāyuyantritāḥ) - controlled by jackals;]
(Otherwise indeed proper (ones), formerly stealers of others' wealth, incapable to take anything of wealth, controlled by jackals.)
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॥
vyutthānaṃ cātra kāṅkṣadbhiḥ kathābhiḥ pravilobhyate। dhanena mahatā caiva buddhirasya vilobhyate ॥12-112-43॥
[व्युत्थानम् (vyutthānam) - arising; effort; च (ca) - and; अत्र (atra) - here; काङ्क्षद्भिः (kāṅkṣadbhiḥ) - by those desiring; कथाभिः (kathābhiḥ) - by stories; प्रविलोभ्यते (pravilobhyate) - is thoroughly enticed; धनेन (dhanena) - by wealth; महत् (mahatā) - great; च (ca) - and; एव (eva) - indeed; बुद्धिः (buddhiḥ) - intellect; अस्य (asya) - his; विलोभ्यते (vilobhyate) - is enticed;]
(Arising (effort) here is thoroughly enticed by those desiring, by stories. The intellect of this one is indeed enticed by great wealth.)
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॥
na cāpi sa mahāprājñas tasmāddhairyāc cacāla ha। athāsya samayaṃ kṛtvā vināśāya sthitāḥ pare ॥12-112-44॥
[न (na) - not; च (ca) - and; अपि (api) - also; स (sa) - he; महाप्राज्ञः (mahāprājñaḥ) - greatly wise one; तस्मात् (tasmāt) - from that; धैर्यात् (dhairyāt) - from courage; च (ca) - and; चचाल (cacāla) - wavered; ह (ha) - indeed; अथ (atha) - then; अस्य (asya) - his; समयं (samayaṃ) - time; कृत्वा (kṛtvā) - having fixed; विनाशाय (vināśāya) - for destruction; स्थिताः (sthitāḥ) - stood; परे (pare) - the others;]
(Not and also he, the greatly wise one, from that and from courage, indeed, wavered. Then, having fixed his time, for destruction, the others stood.)
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॥
īpsitaṃ ca mṛgendrasya māṃsaṃ yattatra saṃskṛtam। apanīya svayaṃ taddhi tairnyastaṃ tasya veśmani ॥12-112-45॥
[ईप्सितं (īpsitam) - desired; च (ca) - and; मृगेन्द्रस्य (mṛgendrasya) - of the lord of beasts; मांसं (māṃsam) - meat; यत् (yat) - which; तत्र (tatra) - there; संस्कृतम् (saṃskṛtam) - prepared; अपनीय (apanīya) - having taken away; स्वयं (svayam) - themselves; तत् (tat) - that; हि (hi) - indeed; तैः (taiḥ) - by them; न्यस्तं (nyastam) - placed; तस्य (tasya) - in his; वेश्मनि (veśmani) - house;]
(And the desired meat of the lord of beasts, which was prepared there, having taken it away themselves, indeed that was placed by them in his house.)
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॥
yad-arthaṃ cāpy-apahṛtaṃ yena yac-caiva mantritam। tasya tad-viditaṃ sarvaṃ kāraṇārthaṃ ca marṣitam ॥12-112-46॥
[यदर्थम् (yad-artham) - for what purpose; च (ca) - and; अपि (api) - also; अपहृतम् (apahṛtam) - taken away; येन (yena) - by whom; यत् (yat) - what; च (ca) - and; एव (eva) - indeed; मन्त्रितम् (mantritam) - counseled; तस्य (tasya) - of him; तत् (tat) - that; विदितम् (viditam) - known; सर्वम् (sarvam) - all; कारणार्थम् (kāraṇārtham) - for the sake of reason; च (ca) - and; मर्षितम् (marṣitam) - forgiven;]
(For what purpose and also what was taken away, by whom, and indeed what was counseled, all that is known of him; for the sake of reason, it is also forgiven.)
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॥
samayo'yaṃ kṛtastena sācivyamupagacchatā। nopaghātas tvayā grāhyo rājanmaitrīm ihecchatā ॥12-112-47॥
[समयः (samayaḥ) - agreement; अयम् (ayam) - this; कृतः (kṛtaḥ) - made; तेन (tena) - by him; साचिव्यम् (sācivyam) - counsellorship; उपगच्छता (upagacchatā) - being approached; न (na) - not; उपघातः (upaghātaḥ) - harm; त्वया (tvayā) - by you; ग्राह्यः (grāhyaḥ) - to be accepted; राजन् (rājan) - O king; मैत्रीम् (maitrīm) - friendship; इह (iha) - here; इच्छता (icchatā) - desiring;]
(This agreement was made by him when accepting the counsellorship. No harm should be accepted by you, O king, who desires friendship here.)
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॥
bhojane copahartavye tanmāṁsaṁ na sma dṛśyate। mṛgarājena cājñaptaṁ mṛgyatāṁ cora ityuta ॥12-112-48॥
[भोजने (bhojane) - in the meal; च (ca) - and; उपहर्तव्ये (upahartavye) - to be brought; तत् (tat) - that; मांसं (māṁsaṁ) - meat; न (na) - not; स्म (sma) - indeed; दृश्यते (dṛśyate) - is seen; मृगराजेन (mṛgarājena) - by the king of beasts; च (ca) - and; आज्ञप्तं (ājñaptaṁ) - ordered; मृग्यताम् (mṛgyatām) - let it be sought; चोर (cora) - thief; इति (iti) - thus; उत (uta) - also;]
(In the meal and to be brought, that meat is indeed not seen. By the king of beasts it was ordered, "Let it be sought, thief," thus also.)
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॥
kṛtakaiś cāpi tan māṁsaṁ mṛgendrāyopavarṇitam। sacivenopanītaṁ te viduṣā prājñamāninā ॥12-112-49॥
[कृतकैः (kṛtakaiḥ) - by the doers; by those who have done; च (ca) - and; अपि (api) - also; तत् (tat) - that; मांसम् (māṁsam) - meat; मृगेन्द्राय (mṛgendrāya) - to the lord of beasts; to the lion; उपवर्णितम् (upavarṇitam) - described; explained; सचिवेन (sacivena) - by the minister; उपनीतम् (upanītam) - brought; delivered; ते (te) - to you; विदुषा (viduṣā) - by the learned; प्राज्ञमानिना (prājñamāninā) - by one who considers himself wise;]
(By the doers also, that meat was described to the lord of beasts; brought to you by the minister, by the learned, by one who considers himself wise.)
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॥
saroṣastvatha śārdūlaḥ śrutvā gomāyucāpalam। babhūvāmarṣito rājā vadhaṃ cāsyābhyarocayat ॥12-112-50॥
[सरोषः (saroṣaḥ) - with anger; त्वथ (tvatha) - then; शार्दूलः (śārdūlaḥ) - the tiger; श्रुत्वा (śrutvā) - having heard; गोमायुचापलम् (gomāyucāpalam) - the jackal's impudence; बभूव (babhūva) - became; अमर्षितः (amarṣitaḥ) - enraged; राजा (rājā) - the king; वधम् (vadham) - killing; च (ca) - and; अस्य (asya) - of him; अभ्यरोचयत् (abhyarocayat) - approved;]
(With anger then the tiger, having heard the jackal's impudence, became enraged; the king approved the killing of him.)
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॥
chidraṃ tu tasya taddṛṣṭvā procuste pūrvamantriṇaḥ। sarveṣāmeva so'smākaṃ vṛttibhaṅgeṣu vartate ॥12-112-51॥
[छिद्रं (chidraṃ) - flaw; तु (tu) - but; तस्य (tasya) - his; तत् (tat) - that; दृष्ट्वा (dṛṣṭvā) - having seen; प्रोचुः (procuḥ) - they said; ते (te) - they; पूर्वमन्त्रिणः (pūrvamantriṇaḥ) - former ministers; सर्वेषाम् (sarveṣām) - of all; एव (eva) - indeed; सः (saḥ) - he; अस्माकं (asmākaṃ) - of us; वृत्तिभङ्गेषु (vṛttibhaṅgeṣu) - in the disruptions of livelihood; वर्तते (vartate) - exists;]
(But having seen that flaw of his, those former ministers said: "Indeed, he exists among all of us in the disruptions of livelihood.")
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॥
idaṃ cāsyedṛśaṃ karma vāllabhyena tu rakṣyate। śrutaśca svāminā pūrvaṃ yādṛśo naiṣa tādṛśaḥ ॥12-112-52॥
[इदं (idaṃ) - this; च (ca) - and; अस्य (asya) - of him; एदृशं (edṛśam) - such; कर्म (karma) - action; वाल्लभ्येन (vāllabhyena) - by favor; तु (tu) - but; रक्ष्यते (rakṣyate) - is protected; श्रुतः (śrutaḥ) - heard; च (ca) - and; स्वामिना (svāminā) - by the master; पूर्वं (pūrvam) - before; यादृशः (yādṛśaḥ) - such as; न (na) - not; एषः (eṣaḥ) - this; तादृशः (tādṛśaḥ) - such; १२-११२-५२ (12-112-52) - 12-112-52;]
(This and such action of his is protected by favor; and (it was) heard by the master before; such as (it was) not is this such.)
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॥
vāṅmātreṇaiva dharmiṣṭhaḥ svabhāvena tu dāruṇaḥ। dharmacchadma hyayaṃ pāpo vṛthācāraparigrahaḥ ॥ kāryārthaṃ bhojanārtheṣu vrateṣu kṛtavāñśramam ॥12-112-53॥
[वाङ्मात्रेणैव (vāṅmātreṇaiva) - by mere words only; धर्मिष्ठः (dharmiṣṭhaḥ) - righteous; स्वभावेन (svabhāvena) - by nature; तु (tu) - but; दारुणः (dāruṇaḥ) - cruel; धर्मच्छद्मा (dharmacchadma) - one who wears the guise of righteousness; हि (hi) - indeed; अयम् (ayam) - this; पापः (pāpaḥ) - wicked; वृथाचारपरिग्रहः (vṛthācāraparigrahaḥ) - one who adopts vain conduct; कार्यार्थम् (kāryārtham) - for the sake of work; भोजनार्थेषु (bhojanārtheṣu) - for the sake of food; व्रतेषु (vrateṣu) - in vows; कृतवान् (kṛtavān) - has performed; श्रमम् (śramam) - effort;]
(By mere words only, righteous; by nature, but, cruel; one who wears the guise of righteousness, indeed, this, wicked; one who adopts vain conduct; for the sake of work, for the sake of food, in vows, has performed, effort.)
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॥
māṁsāpanayanaṁ jñātvā vyāghrasteṣāṁ tu tadvacaḥ। ājñāpayāmāsa tadā gomāyurvadhyatāmiti ॥12-112-54॥
[मांस (māṁsa) - meat; अपनयनम् (apanayanam) - removal; ज्ञात्वा (jñātvā) - having known; व्याघ्रः (vyāghraḥ) - the tiger; तेषाम् (teṣām) - of them; तु (tu) - but; तत् (tat) - that; वचः (vacaḥ) - speech; आज्ञापयामास (ājñāpayāmāsa) - ordered; तदा (tadā) - then; गोमायुः (gomāyuḥ) - the jackal; वध्यताम् (vadhyatām) - let him be killed; इति (iti) - thus;]
(Having known the removal of the meat, the tiger but that speech; ordered then the jackal let him be killed thus.)
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॥
śārdūlavacanaṃ śrutvā śārdūlajananī tataḥ। mṛgarājaṃ hitairvākyaiḥ sambodhayitumāgamat ॥12-112-55॥
[शार्दूल (śārdūla) - tiger; वचनं (vacanam) - speech; श्रुत्वा (śrutvā) - having heard; शार्दूल (śārdūla) - tiger; जननी (jananī) - mother; ततः (tataḥ) - then; मृगराजं (mṛgarājam) - lion; हितैः (hitaiḥ) - with beneficial; वाक्यैः (vākyaiḥ) - words; सम्बोधयितुम् (sambodhayitum) - to address; आगमत् (āgamat) - came;]
(Having heard the tiger's speech, then the mother of the tiger came to address the lion with beneficial words.)
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॥
putra naitat tvayā grāhyaṃ kapaṭārambhasaṃvṛtam। karmasaṅgharṣajair doṣair duṣyaty aśucibhiḥ śuciḥ ॥12-112-56॥
[पुत्र (putra) - son; न (na) - not; एतत् (etat) - this; त्वया (tvayā) - by you; ग्राह्यम् (grāhyam) - to be accepted; कपट (kapaṭa) - deceit; आरम्भ (ārambha) - undertaking; संवृतम् (saṃvṛtam) - covered; कर्म (karma) - action; सङ्घर्षजैः (saṅgharṣajaiḥ) - arising from conflict; दोषैः (doṣaiḥ) - by faults; दुष्यति (duṣyati) - is corrupted; अशुचिभिः (aśucibhiḥ) - by the impure; शुचिः (śuciḥ) - the pure;]
(Son, this should not be accepted by you, covered by deceitful undertakings. The pure is corrupted by faults arising from the conflict of actions, by the impure.)
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॥
nocchritaṃ sahate kaścitprakriyā vairakārikā। śucerapi hi yuktasya doṣa eva nipātyate ॥12-112-57॥
[नोच्छ्रितं (nocchritam) - not-arrogant; not-elevated; सहते (sahate) - endures; tolerates; कश्चित् (kaścit) - anyone; someone; प्रक्रिया (prakriyā) - procedure; process; वैरकारिका (vairakārikā) - causing enmity; producing hostility; शुचेः (śuceḥ) - of the pure; of a pure person; अपि (api) - even; also; हि (hi) - indeed; surely; युक्तस्य (yuktasya) - of the engaged; of the disciplined; दोषः (doṣaḥ) - fault; defect; एव (eva) - indeed; only; निपात्यते (nipātyate) - is cast down; is attributed;]
(Not-arrogant endures anyone procedure causing enmity. Of the pure even indeed of the disciplined fault indeed is cast down.)
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॥
lubdhānāṃ śucayo dveṣyāḥ kātarāṇāṃ tarasvinaḥ। mūrkhāṇāṃ paṇḍitā dveṣyā daridrāṇāṃ mahādhanaḥ॥ adhārmikāṇāṃ dharmiṣṭhā virūpāṇāṃ surūpakāḥ॥12-112-58॥
[लुब्धानां (lubdhānām) - of the greedy; शुचयः (śucayaḥ) - the pure; द्वेष्याः (dveṣyāḥ) - are hated; कातराणां (kātarāṇām) - of the timid; तरस्विनः (tarasvinaḥ) - the energetic; मूर्खाणां (mūrkhāṇām) - of the foolish; पण्डिताः (paṇḍitāḥ) - the learned; द्वेष्याः (dveṣyāḥ) - are hated; दरिद्राणां (daridrāṇām) - of the poor; महाधनाः (mahādhanaḥ) - the very wealthy; अधार्मिकाणां (adhārmikāṇām) - of the unrighteous; धर्मिष्ठाः (dharmiṣṭhā) - the righteous; विरूपाणां (virūpāṇām) - of the ugly; सुरूपकाः (surūpakāḥ) - the beautiful;]
(Of the greedy, the pure are hated; of the timid, the energetic; of the foolish, the learned are hated; of the poor, the very wealthy; of the unrighteous, the righteous; of the ugly, the beautiful.)
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॥
bahavaḥ paṇḍitā lubdhāḥ sarve māyopajīvinaḥ। kuryur doṣam adoṣasya bṛhaspatimater api ॥12-112-59॥
[बहवः (bahavaḥ) - many; पण्डिताः (paṇḍitāḥ) - learned ones; लुब्धाः (lubdhāḥ) - greedy; सर्वे (sarve) - all; मायोपजीविनः (māyopajīvinaḥ) - those living by deceit; कुर्युः (kuryuḥ) - may do; दोषम् (doṣam) - fault; अदोषस्य (adoṣasya) - of the faultless; बृहस्पतिमतेः (bṛhaspatimateḥ) - of Bṛhaspati's doctrine; अपि (api) - even;]
(Many learned ones, greedy, all living by deceit, may find fault in the faultless, even in Bṛhaspati's doctrine.)
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॥
śūnyāttacca gṛhānmāṁsaṁ yadadyāpahṛtaṁ tava। necchate dīyamānaṁ ca sādhu tāvadvimṛśyatām ॥12-112-60॥
[शून्यात् (śūnyāt) - from emptiness; from a vacant place; तत् (tat) - that; च (ca) - and; गृहात् (gṛhāt) - from the house; मांसम् (māṁsam) - meat; यत् (yat) - which; अद्य (adya) - today; अपहृतम् (apahṛtam) - taken away; stolen; तव (tava) - your; न (na) - not; इच्छते (icchate) - desires; दीयमानम् (dīyamānam) - being given; च (ca) - and; साधु (sādhu) - good; proper; तावत् (tāvat) - so long; for now; विमृश्यताम् (vimṛśyatām) - let it be considered; let it be reflected upon;]
(From emptiness and from the house, the meat which today has been taken away of yours, not desires (he) being given and good; so long let it be considered.)
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॥
asatyāḥ satyasaṅkāśāḥ satyāś cāsatyadarśinaḥ। dṛśyante vividhā bhāvās teṣu yuktaṃ parīkṣaṇam ॥12-112-61॥
[असत्याः (asatyāḥ) - untrue ones; सत्यसङ्काशाः (satyasaṅkāśāḥ) - having the appearance of truth; सत्याः (satyāḥ) - true ones; च (ca) - and; असत्यदर्शिनः (asatyadarśinaḥ) - those who see untruth; दृश्यन्ते (dṛśyante) - are seen; विविधाः (vividhāḥ) - various; भावाः (bhāvāḥ) - states; तेषु (teṣu) - among them; युक्तम् (yuktam) - proper; परीक्षणम् (parīkṣaṇam) - examination;]
(Untrue ones having the appearance of truth, and true ones seen as untruth—various states are seen among them; proper is examination.)
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॥
talavad dṛśyate vyoma khadyoto havyavāḍ iva। na ca eva asti talam vyomni na khadyote hutāśanaḥ॥12-112-62॥
[तलवत् (talavat) - like the ground; दृश्यते (dṛśyate) - is seen; व्योम (vyoma) - sky; खद्योतः (khadyotaḥ) - firefly; हव्यवाट् (havyavāṭ) - fire (sacrificial); इव (iva) - like; न (na) - not; च (ca) - and; एव (eva) - indeed; अस्ति (asti) - is; तलम् (talam) - ground; व्योम्नि (vyomni) - in the sky; न (na) - not; खद्योते (khadyote) - in the firefly; हुताशनः (hutāśanaḥ) - fire (Agni);]
(Like the ground is seen (in) the sky, (like) a firefly (is) like the sacrificial fire; and indeed, there is not ground in the sky, nor is there fire (Agni) in the firefly.)
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॥
tasmāt pratyakṣadṛṣṭo'pi yuktam arthaḥ parīkṣitum। parīkṣya jñāpayann hy arthān na paścāt paritapyate ॥12-112-63॥
[तस्मात् (tasmāt) - therefore; प्रत्यक्षदृष्टः (pratyakṣadṛṣṭaḥ) - directly perceived; अपि (api) - even; युक्तम् (yuktam) - appropriate; अर्थः (arthaḥ) - meaning; object; परीक्षितुम् (parīkṣitum) - to examine; परीक्ष्य (parīkṣya) - having examined; ज्ञापयन् (jñāpayann) - making known; हि (hi) - indeed; अर्थान् (arthān) - objects; meanings; न (na) - not; पश्चात् (paścāt) - afterwards; परितप्यते (paritapyate) - regrets; is tormented;]
(Therefore, even an object directly perceived is appropriate to examine; having examined and making known the objects indeed, one does not regret afterwards.)
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॥
na duṣkaram idaṃ putra yat prabhuḥ ghātayet param। ślāghanīyā ca varyā ca loke prabhavatāṃ kṣamā ॥12-112-64॥
[न (na) - not; दुष्करम् (duṣkaram) - difficult; इदं (idaṃ) - this; पुत्र (putra) - son; यत् (yat) - that; प्रभुः (prabhuḥ) - a master; घातयेत् (ghātayet) - would kill; परम् (param) - another; श्लाघनीया (ślāghanīyā) - praiseworthy; च (ca) - and; वर्या (varyā) - excellent; च (ca) - and; लोके (loke) - in the world; प्रभवताम् (prabhavatām) - of the powerful; क्षमा (kṣamā) - forbearance;]
(Not difficult is this, son, that a master would kill another; praiseworthy and excellent in the world is the forbearance of the powerful.)
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॥
sthāpito'yaṃ putra tvayā sāmanteṣvadhi viśrutaḥ। duḥkhenāsādyate pātraṃ dhāryatāmeṣa te suhṛt ॥12-112-65॥
[स्थापितः (sthāpitaḥ) - established; अयम् (ayam) - this; पुत्र (putra) - son; त्वया (tvayā) - by you; सामन्तेषु (sāmanteṣu) - among feudatories; अधि (adhi) - over; विश्रुतः (viśrutaḥ) - renowned; दुःखेन (duḥkhena) - with difficulty; आसाद्यते (āsādyate) - is attained; पात्रम् (pātram) - worthy person; धार्यताम् (dhāryatām) - should be borne; एषः (eṣaḥ) - this; ते (te) - your; सुहृत् (suhṛt) - friend;]
(This, O son, established by you, is renowned among the feudatories. With difficulty a worthy person is attained; let this friend of yours be borne.)
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॥
dūṣitaṃ paradoṣair hi gṛhṇīte yo'nyathā śucim। svayaṃ saṃdūṣitāmātyaḥ kṣiprameva vinaśyati ॥12-112-66॥
[दूषितम् (dūṣitam) - tainted; परदोषैः (paradoṣaiḥ) - by others' faults; हि (hi) - indeed; गृह्णीते (gṛhṇīte) - takes; यः (yaḥ) - who; अन्यथा (anyathā) - otherwise; शुचिम् (śucim) - the pure; स्वयम् (svayam) - himself; संदूषिताम् (saṃdūṣitām) - corrupted; आमात्यः (āmātyaḥ) - minister; क्षिप्रम् (kṣipram) - quickly; एव (eva) - indeed; विनश्यति (vinaśyati) - perishes;]
(He who indeed takes the pure as tainted by others' faults, a minister himself corrupted quickly indeed perishes.)
A minister who, being himself corrupt, accuses the pure of others' faults, quickly perishes.
तस्मादथारिसङ्घाताद्गोमायोः कश्चिदागतः। धर्मात्मा तेन चाख्यातं यथैतत्कपटं कृतम् ॥१२-११२-६७॥
tasmād athāri-saṅghātād gomāyoḥ kaścid āgataḥ। dharmātmā tena cākhyātaṃ yathaitat kapaṭaṃ kṛtam ॥12-112-67॥
[तस्मात् (tasmāt) - from that; अथ (atha) - then; अरिसङ्घातात् (ari-saṅghātāt) - from the group of enemies; गोमायोः (gomāyoḥ) - of the jackals; कश्चित् (kaścit) - someone; आगतः (āgataḥ) - came; धर्मात्मा (dharmātmā) - righteous-souled; तेन (tena) - by him; च (ca) - and; आख्यातम् (ākhyātam) - was told; यथा (yathā) - as; एतत् (etat) - this; कपटम् (kapaṭam) - deceit; कृतम् (kṛtam) - was done;]
(From that, then, from the group of enemies, of the jackals, someone came. The righteous-souled one, by him, and, it was told, as, this, deceit, was done.)
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॥
tato vijñātacāritraḥ satkṛtya sa vimokṣitaḥ। pariṣvaktaśca sasnehaṃ mṛgendreṇa punaḥ punaḥ ॥12-112-68॥
[ततः (tataḥ) - then; विज्ञात (vijñāta) - known; चारित्रः (cāritraḥ) - character; सत्कृत्य (satkṛtya) - having honored; सः (saḥ) - he; विमोक्षितः (vimokṣitaḥ) - was released; परिष्वक्तः (pariṣvaktaḥ) - embraced; च (ca) - and; सस्नेहं (sasnehaṃ) - with affection; मृगेन्द्रेण (mṛgendreṇa) - by the lord of beasts; पुनः (punaḥ) - again; पुनः (punaḥ) - again;]
(Then, having known his character and having honored (him), he was released; and he was embraced with affection again and again by the lord of beasts.)
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॥
anujñāpya mṛgendraṃ tu gomāyur nītiśāstravit। tenāmarṣeṇa santaptaḥ prāyam āsitum aicchata ॥12-112-69॥
[अनुज्ञाप्य (anujñāpya) - having obtained permission; मृगेन्द्रम् (mṛgendram) - the lord of beasts; तु (tu) - but; गोमायुः (gomāyuḥ) - the jackal; नीतिशास्त्रवित् (nītiśāstravit) - knower of the science of polity; तेन (tena) - by him; अमर्षेण (amarṣeṇa) - by anger; सन्तप्तः (santaptaḥ) - tormented; प्रायम् (prāyam) - fast; आसितुम् (āsitum) - to sit; ऐच्छत् (aicchat) - desired;]
(Having obtained permission from the lord of beasts, but the jackal, knower of the science of polity, tormented by that anger, desired to sit for a fast.)
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॥
śārdūlas tatra gomāyuṃ snehāt prasruta-locanaḥ। avārayat sa dharmiṣṭhaṃ pūjayā pratipūjayan ॥12-112-70॥
[शार्दूलः (śārdūlaḥ) - tiger; तत्र (tatra) - there; गोमायुम् (gomāyum) - jackal; स्नेहात् (snehāt) - from affection; प्रस्रुत (prasruta) - flowing; लोचनः (locanaḥ) - eyes; अवारयत् (avārayat) - prevented; सः (saḥ) - he; धर्मिष्ठम् (dharmiṣṭham) - righteous; पूजया (pūjayā) - with honor; प्रतिपूजयन् (pratipūjayan) - honoring in return;]
(The tiger there, with eyes flowing from affection, prevented the jackal, he (being) righteous, with honor, honoring (him) in return.)
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॥
taṃ sa gomāyur ālokya snehād āgata-sambhramam। babhāṣe praṇato vākyaṃ bāṣpa-gadgada-yā girā ॥12-112-71॥
[तं (taṃ) - him; स (sa) - he; गोमायुः (gomāyuḥ) - jackal; आलोक्य (ālokya) - having seen; स्नेहात् (snehāt) - from affection; आगतसम्भ्रमम् (āgata-sambhramam) - having come into agitation; बभाषे (babhāṣe) - spoke; प्रणतः (praṇataḥ) - bowed; वाक्यम् (vākyaṃ) - words; बाष्पगद्गदया (bāṣpa-gadgada-yā) - choked with tears; गिरा (girā) - with voice;]
(He, the jackal, having seen him, from affection, having come into agitation, spoke, bowed, words, with a voice choked with tears.)
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॥
pūjito'ham tvayā pūrvaṃ paścāccaiva vimānitaḥ। pareṣām āspadaṃ nīto vastuṃ nārhāmyahaṃ tvayi ॥12-112-72॥
[पूजितः (pūjitaḥ) - honored; अहम् (aham) - I; त्वया (tvayā) - by you; पूर्वम् (pūrvam) - formerly; पश्चात् (paścāt) - afterwards; च (ca) - and; एव (eva) - indeed; विमानितः (vimānitaḥ) - dishonored; परेषाम् (pareṣām) - of others; आस्पदम् (āspadam) - object; नीतः (nītaḥ) - made; वस्तुम् (vastum) - to dwell; न (na) - not; अर्हामि (arhāmi) - I deserve; अहम् (aham) - I; त्वयि (tvayi) - with you;]
(Honored I by you formerly, afterwards and indeed dishonored; of others object made to dwell, not I deserve with you.)
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॥
svasantuṣṭāś cyutāḥ sthānān mānāt pratyavaropitāḥ। svayaṃ ca upahṛtā bhṛtyā ye ca api upahṛtāḥ paraiḥ॥12-112-73॥
[स्वसन्तुष्टाः (svasantuṣṭāḥ) - self-contented; च्युताः (cyutāḥ) - fallen; स्थानात् (sthānāt) - from position; मानात् (mānāt) - from honor; प्रत्यवरोपिताः (pratyavaropitāḥ) - deposed; स्वयम् (svayam) - by oneself; च (ca) - and; उपहृताः (upahṛtāḥ) - brought; भृत्याः (bhṛtyāḥ) - servants; ये (ye) - who; च (ca) - and; अपि (api) - also; उपहृताः (upahṛtāḥ) - brought; परैः (paraiḥ) - by others;]
(Self-contented, fallen from position, deposed from honor, brought by themselves, servants, and those who are also brought by others.)
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॥
parikṣīṇāś ca lubdhāś ca krūrāḥ kārābhitāpitāḥ। hṛtasvā mānino ye ca tyaktopāttā mahepsavaḥ॥12-112-74॥
[परिक्षीणाः (parikṣīṇāḥ) - utterly diminished; च (ca) - and; लुब्धाः (lubdhāḥ) - greedy; च (ca) - and; क्रूराः (krūrāḥ) - cruel; कारा-अभितापिताः (kārā-abhitāpitāḥ) - tormented by prison; हृत-स्वाः (hṛta-svāḥ) - those whose wealth is taken; मानिनः (māninaḥ) - proud; ये (ye) - who; च (ca) - and; त्यक्त-उपात्ताः (tyakta-upāttāḥ) - those who have abandoned and acquired; महेप्सवः (mahepsavaḥ) - desiring greatness;]
(Utterly diminished and greedy and cruel, tormented by prison, those whose wealth is taken, proud, who and those who have abandoned and acquired, desiring greatness.)
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॥
santāpitāś ca ye kecid vyasanaugha-pratīkṣiṇaḥ। antarhitāḥ sopahitāḥ sarve te para-sādhanāḥ॥12-112-75॥
[सन्तापिताः (santāpitāḥ) - afflicted; च (ca) - and; ये (ye) - who; केचित् (kecit) - some; व्यसनौघ (vyasanaugha) - multitude of calamities; प्रतीक्षिणः (pratīkṣiṇaḥ) - awaiting; अन्तर्हिताः (antarhitāḥ) - hidden; सोपहिताः (sopahitāḥ) - with spies; सर्वे (sarve) - all; ते (te) - they; परसाधनाः (para-sādhanāḥ) - means for others;]
(Afflicted and those who, awaiting a multitude of calamities, are hidden, with spies, all they are means for others.)
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॥
avamānena yuktasya sthāpitasya ca me punaḥ। kathaṃ yāsyasi viśvāsam aham eṣyāmi vā punaḥ ॥12-112-76॥
[अवमानेन (avamānena) - by dishonor; युक्तस्य (yuktasya) - of one who is associated; स्थापितस्य (sthāpitasya) - of one who is established; च (ca) - and; मे (me) - my; पुनः (punaḥ) - again; कथं (kathaṃ) - how; यास्यसि (yāsyasi) - will you go (to); विश्वासम् (viśvāsam) - trust; अहम् (aham) - I; एष्यामि (eṣyāmi) - will attain; वा (vā) - or; पुनः (punaḥ) - again;]
(By dishonor, of one who is associated, of one who is established, and my again; how will you go (to) trust, I will attain or again.)
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॥
samartha iti saṅgṛhya sthāpayitvā parīkṣya ca। kṛtaṃ ca samayaṃ bhittvā tvayāhamavamānitaḥ ॥12-112-77॥
[समर्थ (samartha) - capable; इति (iti) - thus; सङ्गृह्य (saṅgṛhya) - having gathered; स्थापयित्वा (sthāpayitvā) - having established; परीक्ष्य (parīkṣya) - having examined; च (ca) - and; कृतं (kṛtam) - done; च (ca) - and; समयं (samayam) - agreement; भित्त्वा (bhittvā) - having broken; त्वया (tvayā) - by you; अहम् (aham) - I; अवमानितः (avamānitaḥ) - insulted; ॥१२-११२-७७॥ (॥12-112-77॥) -;]
(Capable thus having gathered, having established, having examined and, done and the agreement having broken by you, I am insulted.)
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॥
prathamaṃ yaḥ samākhyātaḥ śīlavān iti saṃsadi। na vācyaṃ tasya vaiguṇyaṃ pratijñāṃ parirakṣatā ॥12-112-78॥
[प्रथमं (prathamaṃ) - firstly; यः (yaḥ) - who; समाख्यातः (samākhyātaḥ) - is called; शीलवान् (śīlavān) - virtuous; इति (iti) - thus; संसदि (saṃsadi) - in the assembly; न (na) - not; वाच्यं (vācyaṃ) - to be spoken; तस्य (tasya) - his; वैगुण्यं (vaiguṇyaṃ) - fault; प्रतिज्ञां (pratijñāṃ) - vow; परिरक्षता (parirakṣatā) - by one who protects; ॥१२-११२-७८॥ (॥12-112-78॥) - ;]
(Firstly, he who is called virtuous thus in the assembly—his fault is not to be spoken by one who protects a vow.)
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॥
evaṃ ca avamatasya iha viśvāsaṃ kiṃ prayāsyasi। tvayi ca eva hi aviśvāse mama udvegaḥ bhaviṣyati ॥12-112-79॥
[एवं (evaṃ) - thus; च (ca) - and; अवमतस्य (avamatasya) - of the disregarded; इह (iha) - here; विश्वासं (viśvāsaṃ) - trust; किं (kiṃ) - why; प्रयास्यसि (prayāsyasi) - will you attempt; त्वयि (tvayi) - in you; च (ca) - and; एव (eva) - indeed; हि (hi) - for; अविश्वासे (aviśvāse) - in distrust; मम (mama) - my; उद्वेगः (udvegaḥ) - anxiety; भविष्यति (bhaviṣyati) - will arise;]
(Thus and of the disregarded here trust why will you attempt? In you and indeed for in distrust my anxiety will arise.)
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॥
śaṅkitastvamahaṃ bhītaḥ pare chidra-anudarśinaḥ। asnigdhāścaiva dustoṣāḥ karma caitadbahucchalam ॥12-112-80॥
[शङ्कितः (śaṅkitaḥ) - doubtful; suspicious; त्वम् (tvam) - you; अहम् (aham) - I; भीतः (bhītaḥ) - afraid; fearful; परे (pare) - others; outsiders; छिद्र (chidra) - fault; defect; अनुदर्शिनः (anudarśinaḥ) - those who observe; those who look for; अस्निग्धाः (asnigdhāḥ) - not affectionate; unfriendly; च (ca) - and; एव (eva) - indeed; certainly; दुस्तोषाः (dustoṣāḥ) - difficult to please; कर्म (karma) - action; deed; च (ca) - and; एतत् (etat) - this; बहुच्छलम् (bahucchalam) - full of deceit; much trickery;]
(Suspicious you, I am afraid; others are fault-finders; unfriendly and indeed difficult to please; and this action is full of much trickery.)
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॥
duḥkhena śleṣyate bhinnaṃ śliṣṭaṃ duḥkhena bhidyate। bhinnaśliṣṭā tu yā prītir na sā snehena vartate॥12-112-81॥
[दुःखेन (duḥkhena) - by sorrow; श्लेष्यते (śleṣyate) - is joined; भिन्नं (bhinnaṃ) - broken; श्लिष्टं (śliṣṭam) - united; दुःखेन (duḥkhena) - by sorrow; भिद्यते (bhidyate) - is separated; भिन्नश्लिष्टा (bhinnaśliṣṭā) - broken-joined; तु (tu) - but; या (yā) - which; प्रीतिः (prītiḥ) - affection; न (na) - not; सा (sā) - that; स्नेहेन (snehena) - by love; वर्तते (vartate) - exists;]
(By sorrow, the broken is joined; the united is separated by sorrow. But the affection which is both broken and joined does not exist by love.)
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॥
kaścideva hi bhītastu dṛśyate na parātmanoḥ। kāryāpekṣā hi vartante bhāvāḥ snigdhāstu durlabhāḥ ॥12-112-82॥
[कश्चित् (kaścit) - someone; एव (eva) - indeed; हि (hi) - for; भीतः (bhītaḥ) - afraid; तु (tu) - but; दृश्यते (dṛśyate) - is seen; न (na) - not; परात्मनोः (parātmanoḥ) - of others; कार्यापेक्षा (kāryāpekṣā) - expectation of benefit; हि (hi) - indeed; वर्तन्ते (vartante) - exist; भावाः (bhāvāḥ) - feelings; स्निग्धाः (snigdhāḥ) - affectionate; तु (tu) - but; दुर्लभाः (durlabhāḥ) - rare;]
(Someone indeed, for, afraid, but, is seen, not, of others. Expectation of benefit, indeed, exist, feelings. Affectionate, but, rare.)
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॥
suduḥkhaṃ puruṣajñānaṃ cittaṃ hyeṣāṃ calācalam। samartho vāpyaśakto vā śateṣveko'dhigamyate ॥12-112-83॥
[सुदुःखं (suduḥkham) - very difficult; पुरुषज्ञानं (puruṣajñānam) - knowledge of the person; चित्तं (cittam) - mind; हि (hi) - indeed; एषां (eṣām) - of these; चलाचलम् (calācalam) - unstable and stable; समर्थः (samarthaḥ) - capable; वा (vā) - or; अपि (api) - even; अशक्तः (aśaktaḥ) - incapable; वा (vā) - or; शतेषु (śateṣu) - among hundreds; एकः (ekaḥ) - one; अधिगम्यते (adhigamyate) - is found;]
(Very difficult is the knowledge of the person, for their mind is indeed unstable and stable. Whether capable or even incapable, among hundreds, one is found.)
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॥
akasmātprakriyā nṝṇāmakasmāccāpakarṣaṇam। śubhāśubhe mahattvaṃ ca prakartuṃ buddhi-lāghavāt ॥12-112-84॥
[अकस्मात् (akasmāt) - from the unexpected; प्रक्रिया (prakriyā) - process; नॄणाम् (nṝṇām) - of men; अकस्मात् (akasmāt) - from the unexpected; च (ca) - and; अपकर्षणम् (apakarṣaṇam) - removal; शुभाशुभे (śubhāśubhe) - in auspicious and inauspicious; महत्त्वं (mahattvam) - greatness; च (ca) - and; प्रकर्तुं (prakartuṃ) - to accomplish; बुद्धिलाघवात् (buddhi-lāghavāt) - due to lightness of intellect;]
(From the unexpected, the process of men and also unexpected removal; in auspicious and inauspicious, greatness and to accomplish, due to lightness of intellect.)
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॥
evaṃ bahuvidhaṃ sāntvam uktvā dharmārthahetumat। prasādayitvā rājānaṃ gomāyur vanam abhyagāt ॥12-112-85॥
[एवं (evaṃ) - thus; बहुविधं (bahuvidhaṃ) - of many kinds; सान्त्वम् (sāntvam) - conciliatory words; उक्त्वा (uktvā) - having spoken; धर्मार्थहेतुमत् (dharmārthahetumat) - possessed of reasons of righteousness and profit; प्रसादयित्वा (prasādayitvā) - having appeased; राजानम् (rājānam) - the king; गोमायुः (gomāyuḥ) - the jackal; वनम् (vanam) - to the forest; अभ्यगात् (abhyagāt) - departed;]
(Thus, having spoken conciliatory words of many kinds, possessed of reasons of righteousness and profit, having appeased the king, the jackal departed to the forest.)
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॥
agṛhyānunayaṃ tasya mṛgendrasya sa buddhimān। gomāyuḥ prāyamāsīnastyaktvā dehaṃ divaṃ yayau ॥12-112-86॥
[अगृह्य (agṛhya) - not having accepted; अनुनयं (anunayaṃ) - conciliation; तस्य (tasya) - of him; मृगेन्द्रस्य (mṛgendrasya) - of the lord of beasts; सः (saḥ) - he; बुद्धिमान् (buddhimān) - wise; गोमायुः (gomāyuḥ) - the jackal; प्रायम् (prāyam) - life; आसीनः (āsīnaḥ) - sitting; त्यक्त्वा (tyaktvā) - having abandoned; देहम् (deham) - body; दिवम् (divam) - heaven; ययौ (yayau) - went;]
(Not having accepted conciliation of him, of the lord of beasts, he, the wise one, the jackal, life sitting, having abandoned the body, to heaven went.)
The wise jackal, not accepting the conciliation of the lord of beasts, abandoned his body and went to heaven.
