12.112
yudhiṣṭhira uvāca॥
Yudhiṣṭhira said.
asauṃyāḥ saumyarūpeṇa saumyāś cāsauṃyadarśinaḥ। īdṛśān puruṣāṃs tāta kathaṃ vidyāmahe vayam ॥12-112-1॥
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?
bhīṣma uvāca॥
Bhīṣma said.
atrāpy udāharantīmam itihāsaṃ purātanam। vyāghra-gomāyu-saṃvādaṃ taṃ nibodha yudhiṣṭhira ॥12-112-2॥
Here too, an ancient story is told. Listen, Yudhishthira, to the dialogue between the tiger and the jackal.
purikāyāṃ puri purā śrīmatyāṃ pauriko nṛpaḥ। parahiṃsāruciḥ krūro babhūva puruṣādhamaḥ ॥12-112-3॥
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.
sa tvāyuṣi parikṣīṇe jagāmānīpsitāṃ gatim। gomāyutvaṃ ca samprāpto dūṣitaḥ pūrvakarmaṇā ॥12-112-4॥
But when his life was exhausted, he went to an undesired state; he attained the state of a jackal, corrupted by his former actions.
saṁsmṛtya pūrvajātiṁ sa nirvedaṁ paramaṁ gataḥ। na bhakṣayati māṁsāni parairupahṛtānyapi ॥12-112-5॥
Having recalled his previous birth, he attains supreme dispassion and does not eat meat, even when it is offered by others.
ahiṁsraḥ sarvabhūteṣu satyavāksudṛḍhavrataḥ। cakāra ca yathākāmamāhāraṁ patitaiḥ phalaiḥ ॥12-112-6॥
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.
śmaśāne tasya cāvāso gomāyoḥ saṃmato'bhavat। janmabhūmyanurodhācca nānyadvāsamarocayat ॥12-112-7॥
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.
tasya śaucam amṛṣyantaḥ sarve te sahajātyaḥ। cālayanti sma tāṃ buddhiṃ vacanaiḥ praśrayottaraiḥ ॥12-112-8॥
All those born together with him, unable to bear his purity, indeed shook that mind with words and humble replies.
vasan pitṛvane raudre śaucaṃ lapsitum icchasi। iyaṃ vipratipattis te yadā tvaṃ piśitāśanaḥ ॥12-112-9॥
While living in the dreadful ancestral forest, you seek purity; this is a contradiction for you, since you are a flesh-eater.
tatsamo vā bhavāsmābhirbhakṣyāndāsyāmahe vayam। bhuṅkṣva śaucaṃ parityajya yaddhi bhuktaṃ tadasti te ॥12-112-10॥
We shall give you food equal to that, or whatever you wish. Eat, abandoning purity, for whatever is eaten, that is yours.
iti teṣāṃ vacaḥ śrutvā pratyuvāca samāhitaḥ। madhuraiḥ praśritairvākyairhetumadbhiraniṣṭhuraiḥ ॥12-112-11॥
Having listened to their words, he, composed, replied with words that were sweet, polite, reasoned, and gentle.
apramāṇaṃ prasūtirme śīlataḥ kriyate kulam। prārthayiṣye tu tatkarma yena vistīryate yaśaḥ ॥12-112-12॥
My birth is not distinguished; my family is made by character. But I shall seek that action by which fame is spread.
śmaśāne yadi vāso me samādhir me niśāmyatām। ātmā phalati karmāṇi nāśramo dharmalakṣaṇam ॥12-112-13॥
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.
āśrame yo dvijaṃ hanyād gāṃ vā dadyād anāśrame। kiṃ nu tatpātakaṃ na syāt tad vā dattaṃ vṛthā bhavet ॥12-112-14॥
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?
bhavantaḥ sarvalobhena kevalaṃ bhakṣaṇe ratāḥ। anubandhe tu ye doṣāstānnapaśyanti mohitāḥ॥12-112-15॥
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.
apratyayakṛtāṃ garhyām arthāpanaya-dūṣitām। iha ca amutra ca aniṣṭāṃ tasmād vṛttiṃ na rocaye ॥12-112-16॥
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.
taṃ śuciṃ paṇḍitaṃ matvā śārdūlaḥ khyātavikramaḥ। kṛtvātmasadṛśāṃ pūjāṃ sācivye'vardhayatsvayam ॥12-112-17॥
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.
saumya vijñātarūpastvaṃ gaccha yātrāṃ mayā saha। vriyantāmīpsitā bhogāḥ parihāryāśca puṣkalāḥ ॥12-112-18॥
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.
tīkṣṇā vayam iti khyātā bhavato jñāpayāmahe। mṛdu-pūrvaṃ ghātinas te śreyaś ca adhigamiṣyati ॥12-112-19॥
We, known as sharp, inform you thus: those who are killers, if approached gently beforehand, will attain a better outcome.
atha sampūjya tadvākyaṃ mṛgendrasya mahātmanaḥ। gomāyuḥ praśritaṃ vākyaṃ babhāṣe kiñcidānataḥ॥12-112-20॥
Then, having respectfully listened to the words of the noble lion, the jackal, with a slight bow, spoke humbly.
sadṛśaṃ mṛgarāja etat tava vākyaṃ mad-antare। yat sahāyān mṛgayase dharma-artha-kuśalān śucīn ॥12-112-21॥
O lion, your words here are fitting; you seek companions who are pure and skilled in righteousness and purpose.
na śakyam-anamātyena mahattvam-anuśāsitum। duṣṭāmātyena vā vīra śarīra-paripanthinā ॥12-112-22॥
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.
sahāyān anuraktāṁs tu yatetā nupasaṁhitān। parasparam asaṅghuṣṭān vijigīṣūn alolupān ॥12-112-23॥
But one should seek companions who are loyal, not too closely bound, free from quarrels among themselves, eager for victory, and not greedy.
tānatītōpadhānprājñānhite yuktānmanasvinaḥ। pūjayethā mahābhāgānyathācāryānyathā pitṝn ॥12-112-24॥
You should worship those high-minded and wise ones, engaged in welfare, who are present, just as you would worship teachers and ancestors.
na tvevaṃ mama santoṣād rocate'nyan mṛgādhipa। na kāmaye sukhān bhogān aiśvaryaṃ vā tvadāśrayam ॥12-112-25॥
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.
na yokṣyati hi me śīlaṃ tava bhṛtyaiḥ purātanaiḥ। te tvāṃ vibhedayiṣyanti duḥkhaśīlā madantare ॥12-112-26॥
My nature will not unite with your ancient servants indeed. In my absence, those with a sorrowful nature will divide you.
saṃśrayaḥ ślāghanīyas tvam anyeṣām api bhāsvatām। kṛtātmā sumahābhāgaḥ pāpakeṣv apy adāruṇaḥ ॥12-112-27॥
You are a praiseworthy refuge even for others among the illustrious; self-controlled, most fortunate, and not harsh even towards the wicked.
dīrghadarśī mahotsāhaḥ sthūlalakṣyo mahābalaḥ। kṛtī cāmoghakartāsi bhāvyaiśca samalaṅkṛtaḥ ॥12-112-28॥
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.
kiṁ tu svenāsmi santuṣṭo duḥkhā vṛttir anuṣṭhitā। sevāyāś cāpi nābhijñaḥ svacchandena vanecaraḥ ॥12-112-29॥
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.
rājopakrośadoṣāś ca sarve saṃśrayavāsinām। vanacaryā ca niḥsaṅgā nirbhayā niravagrahā ॥12-112-30॥
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.
nṛpeṇāhūyamānasya yattiṣṭhati bhayaṃ hṛdi। na tattiṣṭhati tuṣṭānāṃ vane mūlaphalāśinām ॥12-112-31॥
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.
pānīyaṃ vā nirāyāsaṃ svādvannaṃ vā bhayotaram। vicārya khalu paśyāmi tatsukhaṃ yatra nirvṛtiḥ ॥12-112-32॥
Having considered, I see that true happiness lies where there is contentment—whether it is drinkable water, effortless tasty food, or freedom from fear.
aparādhair na tāvanto bhṛtyāḥ śiṣṭā narādhipaiḥ। upaghātair yathā bhṛtyā dūṣitā nidhanaṃ gatāḥ॥12-112-33॥
Not so many servants are lost by the offences of kings as are destroyed when they are corrupted by injuries.
yadi tv etan mayā kāryaṃ mṛgendro yadi manyate। samayaṃ kṛtam icchāmi vartitavyaṃ yathā mayi ॥12-112-34॥
If you, O king of beasts, consider this my duty, I wish that the agreement made should be observed as it pertains to me.
madīyā mānanīyās te śrotavyaṃ ca hitaṃ vacaḥ। kalpitā yā ca te vṛttiḥ sā bhavet tava susthirā ॥12-112-35॥
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.
na mantrayeyam anyais te sacivaiḥ saha karhicit। nītimantaḥ parīpsanto vṛthā brūyuḥ pare mayi ॥12-112-36॥
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.
eka ekena saṅgamya raho brūyāṃ hitaṃ tava। na ca te jñātikāryeṣu praṣṭavyo'haṃ hitāhite ॥12-112-37॥
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.
mayā saṁmantrya paścāc ca na hiṁsyāḥ sacivās tvayā। madīyānāṁ ca kupito mā tvaṁ daṇḍaṁ nipātayeḥ॥12-112-38॥
After consulting with me, you should not harm the ministers; even if you are angry with my people, do not inflict punishment.
evam astv iti tenāsau mṛgendreṇābhipūjitaḥ। prāptavān matisācivyaṃ gomāyur vyāghrayonitaḥ ॥12-112-39॥
Thus, having been honored by the lord of beasts, the jackal born of a tiger obtained the office of minister.
taṃ tathā satkṛtaṃ dṛṣṭvā yujyamānaṃ ca karmaṇi। prādviṣan kṛtasaṅghātāḥ pūrvabhṛtyā muhurmuhuḥ ॥12-112-40॥
Seeing him thus honored and engaged in action, the former servants who had formed a group began to hate him again and again.
mitrabuddhyā ca gomāyuṃ sāntvayitvā praveśya ca। doṣeṣu samatāṃ netum aicchann aśubhabuddhayaḥ ॥12-112-41॥
With a show of friendship, they appeased and brought in the jackal, and those of evil intent wished to make all equal in faults.
anyathā hy ucitāḥ pūrvaṃ paradravyāpahāriṇaḥ। aśaktāḥ kiñcid ādātuṃ dravyaṃ gomāyuyantritāḥ ॥12-112-42॥
Otherwise, those who were once proper but formerly stole others' wealth are now incapable of taking even a little wealth, being controlled by jackals.
vyutthānaṃ cātra kāṅkṣadbhiḥ kathābhiḥ pravilobhyate। dhanena mahatā caiva buddhirasya vilobhyate ॥12-112-43॥
Here, effort is thoroughly enticed by those who desire, through stories; and his intellect is indeed enticed by great wealth.
na cāpi sa mahāprājñas tasmāddhairyāc cacāla ha। athāsya samayaṃ kṛtvā vināśāya sthitāḥ pare ॥12-112-44॥
But that greatly wise one did not waver from courage at all. Then, having determined his time, the others stood ready for his destruction.
īpsitaṃ ca mṛgendrasya māṃsaṃ yattatra saṃskṛtam। apanīya svayaṃ taddhi tairnyastaṃ tasya veśmani ॥12-112-45॥
And the meat desired by the lord of beasts, which had been prepared there, was taken away by them and placed in his house.
yad-arthaṃ cāpy-apahṛtaṃ yena yac-caiva mantritam। tasya tad-viditaṃ sarvaṃ kāraṇārthaṃ ca marṣitam ॥12-112-46॥
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.
samayo'yaṃ kṛtastena sācivyamupagacchatā। nopaghātas tvayā grāhyo rājanmaitrīm ihecchatā ॥12-112-47॥
This agreement was made by him when he accepted the counsellorship. O king, you who desire friendship here should not accept any harm.
bhojane copahartavye tanmāṁsaṁ na sma dṛśyate। mṛgarājena cājñaptaṁ mṛgyatāṁ cora ityuta ॥12-112-48॥
At the meal, when the meat to be brought was not seen, the king of beasts ordered, "Let the thief be sought out."
kṛtakaiś cāpi tan māṁsaṁ mṛgendrāyopavarṇitam। sacivenopanītaṁ te viduṣā prājñamāninā ॥12-112-49॥
That meat, prepared by the doers, was described to the lion by the minister, who, considering himself wise, brought it to you.
saroṣastvatha śārdūlaḥ śrutvā gomāyucāpalam। babhūvāmarṣito rājā vadhaṃ cāsyābhyarocayat ॥12-112-50॥
Then, the tiger, enraged after hearing the jackal's impudence, became furious; the king decided upon his killing.
chidraṃ tu tasya taddṛṣṭvā procuste pūrvamantriṇaḥ। sarveṣāmeva so'smākaṃ vṛttibhaṅgeṣu vartate ॥12-112-51॥
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."
idaṃ cāsyedṛśaṃ karma vāllabhyena tu rakṣyate। śrutaśca svāminā pūrvaṃ yādṛśo naiṣa tādṛśaḥ ॥12-112-52॥
This action of his is protected by favor; and the master had heard before that it was not like this.
vāṅmātreṇaiva dharmiṣṭhaḥ svabhāvena tu dāruṇaḥ। dharmacchadma hyayaṃ pāpo vṛthācāraparigrahaḥ ॥ kāryārthaṃ bhojanārtheṣu vrateṣu kṛtavāñśramam ॥12-112-53॥
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.
māṁsāpanayanaṁ jñātvā vyāghrasteṣāṁ tu tadvacaḥ। ājñāpayāmāsa tadā gomāyurvadhyatāmiti ॥12-112-54॥
Having realized that the meat had been taken away, the tiger, upon hearing those words, then ordered, "Let the jackal be killed."
śārdūlavacanaṃ śrutvā śārdūlajananī tataḥ। mṛgarājaṃ hitairvākyaiḥ sambodhayitumāgamat ॥12-112-55॥
After hearing the tiger's words, the tiger's mother then came to address the lion with kind words.
putra naitat tvayā grāhyaṃ kapaṭārambhasaṃvṛtam। karmasaṅgharṣajair doṣair duṣyaty aśucibhiḥ śuciḥ ॥12-112-56॥
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.
nocchritaṃ sahate kaścitprakriyā vairakārikā। śucerapi hi yuktasya doṣa eva nipātyate ॥12-112-57॥
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.
lubdhānāṃ śucayo dveṣyāḥ kātarāṇāṃ tarasvinaḥ। mūrkhāṇāṃ paṇḍitā dveṣyā daridrāṇāṃ mahādhanaḥ॥ adhārmikāṇāṃ dharmiṣṭhā virūpāṇāṃ surūpakāḥ॥12-112-58॥
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.
bahavaḥ paṇḍitā lubdhāḥ sarve māyopajīvinaḥ। kuryur doṣam adoṣasya bṛhaspatimater api ॥12-112-59॥
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.
śūnyāttacca gṛhānmāṁsaṁ yadadyāpahṛtaṁ tava। necchate dīyamānaṁ ca sādhu tāvadvimṛśyatām ॥12-112-60॥
The meat that was taken today from your house, from emptiness, is not desired even when given; let this be considered properly for now.
asatyāḥ satyasaṅkāśāḥ satyāś cāsatyadarśinaḥ। dṛśyante vividhā bhāvās teṣu yuktaṃ parīkṣaṇam ॥12-112-61॥
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.
talavad dṛśyate vyoma khadyoto havyavāḍ iva। na ca eva asti talam vyomni na khadyote hutāśanaḥ॥12-112-62॥
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.
tasmāt pratyakṣadṛṣṭo'pi yuktam arthaḥ parīkṣitum। parīkṣya jñāpayann hy arthān na paścāt paritapyate ॥12-112-63॥
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.
na duṣkaram idaṃ putra yat prabhuḥ ghātayet param। ślāghanīyā ca varyā ca loke prabhavatāṃ kṣamā ॥12-112-64॥
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.
sthāpito'yaṃ putra tvayā sāmanteṣvadhi viśrutaḥ। duḥkhenāsādyate pātraṃ dhāryatāmeṣa te suhṛt ॥12-112-65॥
O son, this friend, established by you and renowned among the feudatories, is difficult to find; therefore, cherish this friend of yours.
dūṣitaṃ paradoṣair hi gṛhṇīte yo'nyathā śucim। svayaṃ saṃdūṣitāmātyaḥ kṣiprameva vinaśyati ॥12-112-66॥
A minister who, being himself corrupt, accuses the pure of others' faults, quickly perishes.
tasmād athāri-saṅghātād gomāyoḥ kaścid āgataḥ। dharmātmā tena cākhyātaṃ yathaitat kapaṭaṃ kṛtam ॥12-112-67॥
Then, from the group of enemies, a certain jackal arrived. The righteous-souled one was told by him how this deceit was carried out.
tato vijñātacāritraḥ satkṛtya sa vimokṣitaḥ। pariṣvaktaśca sasnehaṃ mṛgendreṇa punaḥ punaḥ ॥12-112-68॥
Then, after his character was recognized and he was honored, he was released; and the lord of beasts embraced him affectionately again and again.
anujñāpya mṛgendraṃ tu gomāyur nītiśāstravit। tenāmarṣeṇa santaptaḥ prāyam āsitum aicchata ॥12-112-69॥
Having received permission from the king of beasts, the jackal, who was skilled in statecraft, being tormented by anger, wished to undertake a fast.
śārdūlas tatra gomāyuṃ snehāt prasruta-locanaḥ। avārayat sa dharmiṣṭhaṃ pūjayā pratipūjayan ॥12-112-70॥
There, the tiger, his eyes flowing with affection, prevented the jackal and, being righteous, honored him in return with respect.
taṃ sa gomāyur ālokya snehād āgata-sambhramam। babhāṣe praṇato vākyaṃ bāṣpa-gadgada-yā girā ॥12-112-71॥
The jackal, seeing him and overcome with affectionate agitation, bowed and spoke words in a voice choked with tears.
pūjito'ham tvayā pūrvaṃ paścāccaiva vimānitaḥ। pareṣām āspadaṃ nīto vastuṃ nārhāmyahaṃ tvayi ॥12-112-72॥
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.
svasantuṣṭāś cyutāḥ sthānān mānāt pratyavaropitāḥ। svayaṃ ca upahṛtā bhṛtyā ye ca api upahṛtāḥ paraiḥ॥12-112-73॥
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.
parikṣīṇāś ca lubdhāś ca krūrāḥ kārābhitāpitāḥ। hṛtasvā mānino ye ca tyaktopāttā mahepsavaḥ॥12-112-74॥
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.
santāpitāś ca ye kecid vyasanaugha-pratīkṣiṇaḥ। antarhitāḥ sopahitāḥ sarve te para-sādhanāḥ॥12-112-75॥
All those who are afflicted, some awaiting a multitude of calamities, hidden and with spies, are all merely instruments for others.
avamānena yuktasya sthāpitasya ca me punaḥ। kathaṃ yāsyasi viśvāsam aham eṣyāmi vā punaḥ ॥12-112-76॥
After being dishonored and restored, how will you regain trust in me, or how will I trust you again?
samartha iti saṅgṛhya sthāpayitvā parīkṣya ca। kṛtaṃ ca samayaṃ bhittvā tvayāhamavamānitaḥ ॥12-112-77॥
After gathering and establishing everything as capable, and after examining, you broke the agreement that was made, and I have been insulted by you.
prathamaṃ yaḥ samākhyātaḥ śīlavān iti saṃsadi। na vācyaṃ tasya vaiguṇyaṃ pratijñāṃ parirakṣatā ॥12-112-78॥
First, one who is called virtuous in the assembly—his faults should not be spoken of by one who upholds a vow.
evaṃ ca avamatasya iha viśvāsaṃ kiṃ prayāsyasi। tvayi ca eva hi aviśvāse mama udvegaḥ bhaviṣyati ॥12-112-79॥
Thus, why would you try to trust one who is disregarded here? If there is distrust in you, anxiety will arise in me.
śaṅkitastvamahaṃ bhītaḥ pare chidra-anudarśinaḥ। asnigdhāścaiva dustoṣāḥ karma caitadbahucchalam ॥12-112-80॥
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.
duḥkhena śleṣyate bhinnaṃ śliṣṭaṃ duḥkhena bhidyate। bhinnaśliṣṭā tu yā prītir na sā snehena vartate॥12-112-81॥
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.
kaścideva hi bhītastu dṛśyate na parātmanoḥ। kāryāpekṣā hi vartante bhāvāḥ snigdhāstu durlabhāḥ ॥12-112-82॥
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.
suduḥkhaṃ puruṣajñānaṃ cittaṃ hyeṣāṃ calācalam। samartho vāpyaśakto vā śateṣveko'dhigamyate ॥12-112-83॥
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.
akasmātprakriyā nṝṇāmakasmāccāpakarṣaṇam। śubhāśubhe mahattvaṃ ca prakartuṃ buddhi-lāghavāt ॥12-112-84॥
Because of the fickleness of intellect, men unexpectedly undergo processes and removals; greatness in both auspicious and inauspicious matters is also accomplished thus.
evaṃ bahuvidhaṃ sāntvam uktvā dharmārthahetumat। prasādayitvā rājānaṃ gomāyur vanam abhyagāt ॥12-112-85॥
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.
agṛhyānunayaṃ tasya mṛgendrasya sa buddhimān। gomāyuḥ prāyamāsīnastyaktvā dehaṃ divaṃ yayau ॥12-112-86॥
The wise jackal, not accepting the conciliation of the lord of beasts, abandoned his body and went to heaven.
