12.136
युधिष्ठिर उवाच॥
Yudhishthira said.
सर्वत्र बुद्धिः कथिता श्रेष्ठा ते भरतर्षभ। अनागता तथोत्पन्ना दीर्घसूत्रा विनाशिनी ॥१२-१३६-१॥
O best of the Bharatas, everywhere intelligence is considered the highest. Intelligence that is yet to arise, or that which arises but is delayed, leads to destruction.
तदिच्छामि परां बुद्धिं श्रोतुं भरतसत्तम। यथा राजन्न मुह्येत शत्रुभिः परिवारितः ॥१२-१३६-२॥
O best of the Bharatas, I wish to hear that supreme wisdom by which, O king, one would not be confounded when surrounded by enemies.
धर्मार्थकुशल प्राज्ञ सर्वशास्त्रविशारद। पृच्छामि त्वा कुरुश्रेष्ठ तन्मे व्याख्यातुमर्हसि ॥१२-१३६-३॥
O best of the Kurus, skilled in dharma and artha, wise and expert in all śāstras, I ask you—please explain that to me.
शत्रुभिर्बहुभिर्ग्रस्तो यथा वर्तेत पार्थिवः। एतदिच्छाम्यहं श्रोतुं सर्वमेव यथाविधि ॥१२-१३६-४॥
I wish to hear in full, according to rule, how a king, when seized by many enemies, should act.
विषमस्थं हि राजानं शत्रवः परिपन्थिनः। बहवोऽप्येकमुद्धर्तुं यतन्ते पूर्वतापिताः ॥१२-१३६-५॥
Indeed, many enemies and adversaries, having been previously afflicted, strive together to rescue even a single king who is in difficulty.
सर्वतः प्रार्थ्यमानेन दुर्बलेन महाबलैः। एकेनैवासहायेन शक्यं स्थातुं कथं भवेत् ॥१२-१३६-६॥
How can one who is weak, besought from all sides by the mighty, possibly stand alone without any help?
कथं मित्रमरिं चैव विन्देत भरतर्षभ। चेष्टितव्यं कथं चात्र शत्रोर्मित्रस्य चान्तरे ॥१२-१३६-७॥
O best of the Bharatas, how should one discern a friend and an enemy? How should one act in situations involving both, in the space between friend and foe?
प्रज्ञातलक्षणे राजन्नमित्रे मित्रतां गते। कथं नु पुरुषः कुर्यात्किं वा कृत्वा सुखी भवेत् ॥१२-१३६-८॥
O king, when an enemy has become a friend in a situation requiring discernment, how should a person act, or what should he do to become happy?
विग्रहं केन वा कुर्यात्सन्धिं वा केन योजयेत्। कथं वा शत्रुमध्यस्थो वर्तेताबलवानिति ॥१२-१३६-९॥
Who should initiate conflict, and who should form alliances? How should a weak person who is neutral among enemies conduct himself? Thus.
एतद्वै सर्वकृत्यानां परं कृत्यं परन्तप। नैतस्य कश्चिद्वक्तास्ति श्रोता चापि सुदुर्लभः ॥१२-१३६-१०॥
O Parantapa, this is indeed the highest duty among all actions. There is hardly anyone who speaks of this, and even a listener is very rare.
ऋते शान्तनवाद्भीष्मात्सत्यसन्धाज्जितेन्द्रियात्। तदन्विष्य महाबाहो सर्वमेतद्वदस्व मे ॥१२-१३६-११॥
O mighty-armed one, except for Bhīṣma, the son of Śāntanu, who is steadfast in truth and self-control, after investigating this, please tell me everything.
भीष्म उवाच॥
Bhīṣma said.
त्वद्युक्तोऽयमनुप्रश्नो युधिष्ठिर गुणोदयः। शृणु मे पुत्र कार्त्स्न्येन गुह्यमापत्सु भारत ॥१२-१३६-१२॥
O Yudhishthira, this question, prompted by you, is a sign of virtue. Listen, my son, as I tell you completely the secret concerning calamities, O Bhārata.
अमित्रो मित्रतां याति मित्रं चापि प्रदुष्यति। सामर्थ्ययोगात्कार्याणां तद्गत्या हि सदा गतिः ॥१२-१३६-१३॥
An enemy may become a friend, and a friend may turn hostile. The outcome of actions always follows the path determined by the union of power.
तस्माद्विश्वसितव्यं च विग्रहं च समाचरेत्। देशं कालं च विज्ञाय कार्याकार्यविनिश्चये ॥१२-१३६-१४॥
Therefore, one should trust and engage in conflict only after understanding the place and time, and determining what is to be done and not to be done.
सन्धातव्यं बुधैर्नित्यं व्यवस्यं च हितार्थिभिः। अमित्रैरपि सन्धेयं प्राणा रक्ष्याश्च भारत ॥१२-१३६-१५॥
O Bhārata, the wise and those who seek welfare should always form alliances; even with enemies, alliances should be made, for life must be protected.
यो ह्यमित्रैर्नरो नित्यं न संदध्यादपण्डितः। न सोऽर्थमाप्नुयात्किञ्चित्फलान्यपि च भारत ॥१२-१३६-१६॥
O Bhārata, an unwise man who always does not make alliance with enemies should not attain any object or even any fruits.
यस्त्वमित्रेण सन्धत्ते मित्रेण च विरुध्यते। अर्थयुक्तिं समालोक्य सुमहद्विन्दते फलम् ॥१२-१३६-१७॥
He who forms an alliance with a false friend and opposes a true friend, after carefully considering the reasoning connected with purpose, obtains very great results.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। मार्जारस्य च संवादं न्यग्रोधे मूषकस्य च ॥१२-१३६-१८॥
Here too, an ancient story is told: the conversation between the cat and the mouse beneath the banyan tree.
वने महति कस्मिंश्चिन्न्यग्रोधः सुमहानभूत्। लताजालपरिच्छन्नो नानाद्विजगणायुतः ॥१२-१३६-१९॥
In a certain part of the great forest, there stood a huge banyan tree, its branches entwined with creepers and teeming with flocks of many kinds of birds.
स्कन्धवान्मेघसङ्काशः शीतच्छायो मनोरमः। वैरन्त्यमभितो जातस्तरुर्व्यालमृगाकुलः ॥१२-१३६-२०॥
A beautiful tree with spreading branches, resembling a cloud, offering cool shade, has grown in the wilderness all around, and is surrounded by wild beasts and animals.
तस्य मूलं समाश्रित्य कृत्वा शतमुखं बिलम्। वसति स्म महाप्राज्ञः पलितो नाम मूषकः ॥१२-१३६-२१॥
At the root of that tree, having constructed a burrow with a hundred openings, there lived a very wise mouse named Palita.
शाखाश्च तस्य संश्रित्य वसति स्म सुखं पुरः। लोमशो नाम मार्जारः पक्षिसत्त्वावसादकः ॥१२-१३६-२२॥
And on its branches, having taken refuge, lived happily in front a cat named Lomaśa, the destroyer of bird-beings.
तत्र चागत्य चण्डालो वैरन्त्यकृतकेतनः। अयोजयत्तमुन्माथं नित्यमस्तं गते रवौ ॥१२-१३६-२३॥
There, having arrived, the outcaste who had made enmity his banner engaged the destroyer in battle every day after sunset.
तत्र स्नायुमयान्पाशान्यथावत्संनिधाय सः। गृहं गत्वा सुखं शेते प्रभातामेति शर्वरीम् ॥१२-१३६-२४॥
There, after properly arranging the sinew-made nooses, he goes home, rests comfortably, and passes the night until morning.
तत्र स्म नित्यं बध्यन्ते नक्तं बहुविधा मृगाः। कदाचित्तत्र मार्जारस्त्वप्रमत्तोऽप्यबध्यत ॥१२-१३६-२५॥
There, many kinds of animals were always caught at night; sometimes, even the cat, though alert, was caught there.
तस्मिन्बद्धे महाप्राज्ञः शत्रौ नित्याततायिनि। तं कालं पलितो ज्ञात्वा विचचार सुनिर्भयः ॥१२-१३६-२६॥
When the great wise one was bound in that situation, knowing that the enemy was always an aggressor and recognizing the time, the aged man moved about with complete fearlessness.
तेनानुचरता तस्मिन्वने विश्वस्तचारिणा। भक्षं विचरमाणेन नचिराद्दृष्टमामिषम् ॥१२-१३६-२७॥
While he was following him in that forest, moving about trustfully, he soon found some food—meat.
स तमुन्माथमारुह्य तदामिषमभक्षयत्। तस्योपरि सपत्नस्य बद्धस्य मनसा हसन् ॥१२-१३६-२८॥
He climbed onto the execution machine and ate the bait. Above him, he laughed inwardly at his bound rival.
आमिषे तु प्रसक्तः स कदाचिदवलोकयन्। अपश्यदपरं घोरमात्मनः शत्रुमागतम् ॥१२-१३६-२९॥
But while he was engrossed in the bait, at some point, as he looked around, he saw that another terrible enemy had come upon him.
शरप्रसूनसङ्काशं महीविवरशायिनम्। नकुलं हरिकं नाम चपलं ताम्रलोचनम् ॥१२-१३६-३०॥
Nakula, called Harika, who is copper-eyed and restless, lies in the cave of the earth, resembling the flower of an arrow.
तेन मूषकगन्धेन त्वरमाणमुपागतम्। भक्षार्थं लेलिहद्वक्त्रं भूमावूर्ध्वमुखं स्थितम् ॥१२-१३६-३१॥
Attracted by the scent of a mouse, it quickly approached; standing on the ground with its mouth licking and face turned upwards, ready to eat.
शाखागतमरिं चान्यदपश्यत्कोटरालयम्। उलूकं चन्द्रकं नाम तीक्ष्णतुण्डं क्षपाचरम् ॥१२-१३६-३२॥
He saw another enemy who had entered the branch, an owl named Candraka, sharp-beaked and a night-wanderer, dwelling in a hollow.
गतस्य विषयं तस्य नकुलोलूकयोस्तदा। अथास्यासीदियं चिन्ता तत्प्राप्य सुमहद्भयम् ॥१२-१३६-३३॥
Then, regarding the past matter of the mongoose and the owl, he was seized by this thought, having encountered a very great fear.
आपद्यस्यां सुकष्टायां मरणे समुपस्थिते। समन्ताद्भय उत्पन्ने कथं कार्यं हितैषिणा ॥१२-१३६-३४॥
When calamity and great distress are present, and death is imminent, when fear arises from all sides, how should a well-wisher act?
स तथा सर्वतो रुद्धः सर्वत्र समदर्शनः। अभवद्भयसन्तप्तश्चक्रे चेमां परां गतिम् ॥१२-१३६-३५॥
Thus, being surrounded on all sides and perceiving everything equally, he became tormented by fear and undertook this supreme course.
आपद्विनाशभूयिष्ठा शतैकीयं च जीवितम्। समन्तसंशया चेयमस्मानापदुपस्थिता ॥१२-१३६-३६॥
Life, even if it lasts a hundred years, is mostly filled with calamities and destruction; everywhere there are doubts, and now this calamity has come upon us.
गतं हि सहसा भूमिं नकुलो मां समाप्नुयात्। उलूकश्चेह तिष्ठन्तं मार्जारः पाशसङ्क्षयात् ॥१२-१३६-३७॥
If I suddenly go to the ground, the mongoose might get me; and if I stay here, the cat, freed from the snare, and the owl might get me.
न त्वेवास्मद्विधः प्राज्ञः संमोहं गन्तुमर्हति। करिष्ये जीविते यत्नं यावदुच्छ्वासनिग्रहम् ॥१२-१३६-३८॥
But truly, a wise person like me should not fall into delusion. I will strive in life as long as I am able to control my breath.
न हि बुद्ध्यान्विताः प्राज्ञा नीतिशास्त्रविशारदाः। सम्भ्रमन्त्यापदं प्राप्य महतोऽर्थानवाप्य च ॥१२-१३६-३९॥
Truly, wise people endowed with intelligence and proficient in the science of ethics do not become confused when faced with calamity or even after attaining great wealth.
न त्वन्यामिह मार्जाराद्गतिं पश्यामि साम्प्रतम्। विषमस्थो ह्ययं जन्तुः कृत्यं चास्य महन्मया ॥१२-१३६-४०॥
But at present, I do not see any other way for this creature to escape from the cat; indeed, he is in a difficult situation, and I must take significant action for him.
जीवितार्थी कथं त्वद्य प्रार्थितः शत्रुभिस्त्रिभिः। तस्मादिममहं शत्रुं मार्जारं संश्रयामि वै ॥१२-१३६-४१॥
As one seeking to preserve my life, how is it that you have today been sought by three enemies? Therefore, I shall indeed take refuge in this enemy, the cat.
क्षत्रविद्यां समाश्रित्य हितमस्योपधारये। येनेमं शत्रुसङ्घातं मतिपूर्वेण वञ्चये ॥१२-१३६-४२॥
Relying on the science of arms, I reflect on what is beneficial for him, so that, with foresight, I may outwit this host of enemies.
अयमत्यन्तशत्रुर्मे वैषम्यं परमं गतः। मूढो ग्राहयितुं स्वार्थं सङ्गत्या यदि शक्यते ॥१२-१३६-४३॥
This person is my utter enemy and has reached the height of unfairness. If possible, let the deluded one be made to understand his own interest through association.
कदाचिद्व्यसनं प्राप्य सन्धिं कुर्यान्मया सह। बलिना संनिविष्टस्य शत्रोरपि परिग्रहः ॥ कार्य इत्याहुराचार्या विषमे जीवितार्थिना ॥१२-१३६-४४॥
The teachers say that in times of difficulty, one who desires to survive should, upon encountering calamity, make an alliance with me—even accept the encamped enemy if he is powerful.
श्रेयान्हि पण्डितः शत्रुर्न च मित्रमपण्डितम्। मम ह्यमित्रे मार्जारे जीवितं सम्प्रतिष्ठितम् ॥१२-१३६-४५॥
A wise enemy is better than an unwise friend; for my life is now dependent on my enemy, the cat.
हन्तैनं सम्प्रवक्ष्यामि हेतुमात्माभिरक्षणे। अपीदानीमयं शत्रुः सङ्गत्या पण्डितो भवेत् ॥१२-१३६-४६॥
Indeed, I will now explain the reason for self-protection. Even this enemy, by association, may become wise.
ततोऽर्थगतितत्त्वज्ञः सन्धिविग्रहकालवित्। सान्त्वपूर्वमिदं वाक्यं मार्जारं मूषकोऽब्रवीत् ॥१२-१३६-४७॥
Then, the mouse, who understood the essence of meaning and the right time for alliance and separation, first spoke these conciliatory words to the cat.
सौहृदेनाभिभाषे त्वा कच्चिन्मार्जार जीवसि। जीवितं हि तवेच्छामि श्रेयः साधारणं हि नौ ॥१२-१३६-४८॥
I speak to you with friendship, O cat, hoping you are alive; I truly wish for your well-being, for our welfare is shared by both of us.
न ते सौम्य विषत्तव्यं जीविष्यसि यथा पुरा। अहं त्वामुद्धरिष्यामि प्राणाञ्जह्यां हि ते कृते ॥१२-१३६-४९॥
Do not despair, gentle one; you will live as before. I will rescue you; indeed, I would give up my life for your sake.
अस्ति कश्चिदुपायोऽत्र पुष्कलः प्रतिभाति माम्। येन शक्यस्त्वया मोक्षः प्राप्तुं श्रेयो यथा मया ॥१२-१३६-५०॥
There is an abundant means here that appears to me, by which you too can attain liberation, the highest good, just as I have.
मया ह्युपायो दृष्टोऽयं विचार्य मतिमात्मनः। आत्मार्थं च त्वदर्थं च श्रेयः साधारणं हि नौ ॥१२-१३६-५१॥
I have indeed found this means, having considered with my own intellect; it is for both our benefit, for you and for myself, and is truly good for us both.
इदं हि नकुलोलूकं पापबुद्ध्यभितः स्थितम्। न धर्षयति मार्जार तेन मे स्वस्ति साम्प्रतम् ॥१२-१३६-५२॥
Because the mongoose and the owl, both with evil intent, are stationed all around, the cat does not attack; thus, I am safe for now.
कूजंश्चपलनेत्रोऽयं कौशिको मां निरीक्षते। नगशाखाग्रहस्तिष्ठंस्तस्याहं भृशमुद्विजे ॥१२-१३६-५३॥
This Kauśika, with restless eyes and cooing, looks at me; as I stand on the tip of a tree branch, I am greatly frightened of him.
सतां साप्तपदं सख्यं सवासो मेऽसि पण्डितः। सांवास्यकं करिष्यामि नास्ति ते मृत्युतो भयम् ॥१२-१३६-५४॥
Among the virtuous, friendship is formed by walking seven steps together; you are my companion, O wise one. I will offer you companionship—there is no fear of death for you.
न हि शक्नोषि मार्जार पाशं छेत्तुं विना मया। अहं छेत्स्यामि ते पाशं यदि मां त्वं न हिंससि ॥१२-१३६-५५॥
O cat, you are truly not able to cut the snare without me. I will cut your snare if you do not harm me.
त्वमाश्रितो नगस्याग्रं मूलं त्वहमुपाश्रितः। चिरोषिताविहावां वै वृक्षेऽस्मिन्विदितं हि ते ॥१२-१३६-५६॥
You have taken refuge at the top of the tree, and I at its root. We both have lived here for a long time on this tree; this is indeed known to you.
यस्मिन्नाश्वसते कश्चिद्यश्च नाश्वसते क्वचित्। न तौ धीराः प्रशंसन्ति नित्यमुद्विग्नचेतसौ ॥१२-१३६-५७॥
The wise never praise those who neither trust anyone nor are trusted by anyone, for their minds are always agitated.
तस्माद्विवर्धतां प्रीतिः सत्या सङ्गतिरस्तु नौ। कालातीतमपार्थं हि न प्रशंसन्ति पण्डिताः ॥१२-१३६-५८॥
Therefore, may our affection grow and our association be true. The wise do not praise what is untimely and without purpose.
अर्थयुक्तिमिमां तावद्यथाभूतां निशामय। तव जीवितमिच्छामि त्वं ममेच्छसि जीवितम् ॥१२-१३६-५९॥
Listen carefully to this reasoned argument as it truly is. I wish for your life, and you wish for mine.
कश्चित्तरति काष्ठेन सुगम्भीरां महानदीम्। स तारयति तत्काष्ठं स च काष्ठेन तार्यते ॥१२-१३६-६०॥
Someone crosses a very deep and great river with the help of a log. He helps the log to cross, and in turn, he too is helped across by the log.
ईदृशो नौ समायोगो भविष्यति सुनिस्तरः। अहं त्वां तारयिष्यामि त्वं च मां तारयिष्यसि ॥१२-१३६-६१॥
Such a union between us will be easily overcome; I will help you cross, and you will help me cross.
एवमुक्त्वा तु पलितस्तदर्थमुभयोर्हितम्। हेतुमद्ग्रहणीयं च कालाकाङ्क्षी व्यपैक्षत ॥१२-१३६-६२॥
Having thus spoken, Palita, seeking the welfare of both, waited for the right time to accept what was reasonable.
अथ सुव्याहृतं तस्य श्रुत्वा शत्रुर्विचक्षणः। हेतुमद्ग्रहणीयार्थं मार्जारो वाक्यमब्रवीत् ॥१२-१३६-६३॥
Then, having heard his well-spoken words, the wise enemy, wishing to understand the reasoning, the cat spoke as follows.
बुद्धिमान्वाक्यसम्पन्नस्तद्वाक्यमनुवर्णयन्। तामवस्थामवेक्ष्यान्त्यां साम्नैव प्रत्यपूजयत् ॥१२-१३६-६४॥
The intelligent and eloquent one, repeating those words, having observed her final condition, honored her in return with conciliatory words.
ततस्तीक्ष्णाग्रदशनो वैडूर्यमणिलोचनः। मूषकं मन्दमुद्वीक्ष्य मार्जारो लोमशोऽब्रवीत् ॥१२-१३६-६५॥
Then the hairy cat, with sharp-pointed teeth and eyes like a cat's-eye gem, slowly looked at the mouse and spoke.
नन्दामि सौम्य भद्रं ते यो मां जीवन्तमिच्छसि। श्रेयश्च यदि जानीषे क्रियतां मा विचारय ॥१२-१३६-६६॥
I am pleased, gentle one; may good befall you, since you wish for my life. If you know what is best, let it be done without hesitation.
अहं हि दृढमापन्नस्त्वमापन्नतरो मया। द्वयोरापन्नयोः सन्धिः क्रियतां मा विचारय ॥१२-१३६-६७॥
I am indeed in a firm predicament, and you are in an even greater predicament than I am. Let a union be made between the two of us who are afflicted; do not hesitate or deliberate.
विधत्स्व प्राप्तकालं यत्कार्यं सिध्यतु चावयोः। मयि कृच्छ्राद्विनिर्मुक्ते न विनङ्क्ष्यति ते कृतम् ॥१२-१३६-६८॥
Arrange what needs to be done at the proper time so that it succeeds for both of us. When I am freed from difficulty, your effort will not be in vain.
न्यस्तमानोऽस्मि भक्तोऽस्मि शिष्यस्त्वद्धितकृत्तथा। निदेशवशवर्ती च भवन्तं शरणं गतः ॥१२-१३६-६९॥
I have laid down my pride, I am devoted, I am your disciple and well-wisher; I act under your command and have taken refuge in you.
इत्येवमुक्तः पलितो मार्जारं वशमागतम्। वाक्यं हितमुवाचेदमभिनीतार्थमर्थवत् ॥१२-१३६-७०॥
Thus, when addressed in this manner, the old one, seeing the cat subdued, spoke these beneficial words, expressing the intended and meaningful sense.
उदारं यद्भवानाह नैतच्चित्रं भवद्विधे। विदितो यस्तु मार्गो मे हितार्थं शृणु तं मम ॥१२-१३६-७१॥
What you have said is noble; for one such as yourself, this is not surprising. Now, listen to the path I know that leads to welfare.
अहं त्वानुप्रवेक्ष्यामि नकुलान्मे महद्भयम्। त्रायस्व मां मा वधीश्च शक्तोऽस्मि तव मोक्षणे ॥१२-१३६-७२॥
I shall follow you in, for I have great fear of the mongoose; protect me, do not kill me, and I am able to secure your release.
उलूकाच्चैव मां रक्ष क्षुद्रः प्रार्थयते हि माम्। अहं छेत्स्यामि ते पाशान्सखे सत्येन ते शपे ॥१२-१३६-७३॥
Ulūka requests that I be protected; the petty one indeed asks for me. I swear to you by truth, O friend, I will cut your bonds.
तद्वचः सङ्गतं श्रुत्वा लोमशो युक्तमर्थवत्। हर्षादुद्वीक्ष्य पलितं स्वागतेनाभ्यपूजयत् ॥१२-१३६-७४॥
Hearing those fitting and meaningful words, Lomaśa, delighted, looked up at the grey-haired one and welcomed him with honor.
स तं सम्पूज्य पलितं मार्जारः सौहृदे स्थितः। सुविचिन्त्याब्रवीद्धीरः प्रीतस्त्वरित एव हि ॥१२-१३६-७५॥
He honored the old cat and remained friendly. After careful thought, the wise one, pleased, spoke quickly.
क्षिप्रमागच्छ भद्रं ते त्वं मे प्राणसमः सखा। तव प्राज्ञ प्रसादाद्धि क्षिप्रं प्राप्स्यामि जीवितम् ॥१२-१३६-७६॥
Come quickly, good fortune to you! You are my friend as dear as life itself. By your wise favor, I shall soon regain my life.
यद्यदेवङ्गतेनाद्य शक्यं कर्तुं मया तव। तदाज्ञापय कर्ताहं सन्धिरेवास्तु नौ सखे ॥१२-१३६-७७॥
If it is possible for me to do anything for you today, as those before have done, then command me; I will do it. Let there be an alliance between us, O friend.
अस्मात्ते संशयान्मुक्तः समित्रगणबान्धवः। सर्वकार्याणि कर्ताहं प्रियाणि च हितानि च ॥१२-१३६-७८॥
Freed from doubts, together with your friends, groups, and relatives, I will perform all actions that are dear and beneficial.
मुक्तश्च व्यसनादस्मात्सौम्याहमपि नाम ते। प्रीतिमुत्पादयेयं च प्रतिकर्तुं च शक्नुयाम् ॥१२-१३६-७९॥
O gentle one, having been freed from this misfortune, I too might be able to generate affection for you and to reciprocate it.
ग्राहयित्वा तु तं स्वार्थं मार्जारं मूषकस्तदा। प्रविवेश सुविस्रब्धः सम्यगर्थांश्चचार ह ॥१२-१३६-८०॥
After making the cat understand his own purpose, the mouse, now very confident, entered and freely moved about to accomplish his objectives.
एवमाश्वासितो विद्वान्मार्जारेण स मूषकः। मार्जारोरसि विस्रब्धः सुष्वाप पितृमातृवत् ॥१२-१३६-८१॥
Thus, having been comforted by the cat, the wise mouse confidently slept on the cat's chest as if with his father and mother.
लीनं तु तस्य गात्रेषु मार्जारस्याथ मूषकम्। तौ दृष्ट्वा नकुलोलूकौ निराशौ जग्मतुर्गृहान् ॥१२-१३६-८२॥
But when the mouse merged into the cat's limbs, the mongoose and the owl, seeing this, disappointed, went back to their homes.
लीनस्तु तस्य गात्रेषु पलितो देशकालवित्। चिच्छेद पाशान्नृपते कालाकाङ्क्षी शनैः शनैः ॥१२-१३६-८३॥
But he, merged in his limbs, aged and a knower of place and time, slowly and slowly, O king, desiring the right moment, cut off the bonds.
अथ बन्धपरिक्लिष्टो मार्जारो वीक्ष्य मूषकम्। छिन्दन्तं वै तदा पाशानत्वरन्तं त्वरान्वितः ॥१२-१३६-८४॥
Then the cat, troubled by its bonds, saw the mouse cutting the cords, but noticed that the mouse was not hurrying, while he himself was filled with urgency.
तमत्वरन्तं पलितं पाशानां छेदने तदा। सञ्चोदयितुमारेभे मार्जारो मूषकं तदा ॥१२-१३६-८५॥
Then, seeing the aged mouse not hurrying to cut the nooses, the cat began to urge him.
किं सौम्य नाभित्वरसे किं कृतार्थोऽवमन्यसे। छिन्धि पाशानमित्रघ्न पुरा श्वपच एति सः ॥१२-१३६-८६॥
Why, gentle one, do you not hasten? Why, accomplished one, do you disregard? Cut the bonds, O destroyer of enemies! In the past, even a dog-cooker attains (liberation).
इत्युक्तस्त्वरता तेन मतिमान्पलितोऽब्रवीत्। मार्जारमकृतप्रज्ञं वश्यमात्महितं वचः ॥१२-१३६-८७॥
Thus addressed in haste, the wise old man spoke to the cat, who lacked discernment and was submissive, words intended for his own benefit.
तूष्णीं भव न ते सौम्य त्वरा कार्या न सम्भ्रमः। वयमेवात्र कालज्ञा न कालः परिहास्यते ॥१२-१३६-८८॥
Remain silent, gentle one; do not hurry or be confused. We alone here know the right time—time itself is not to be disregarded.
अकाले कृत्यमारब्धं कर्तुं नार्थाय कल्पते। तदेव काल आरब्धं महतेऽर्थाय कल्पते ॥१२-१३६-८९॥
An action started at the wrong time does not achieve its purpose; but the same action, when begun at the right time, leads to great results.
अकालविप्रमुक्तान्मे त्वत्त एव भयं भवेत्। तस्मात्कालं प्रतीक्षस्व किमिति त्वरसे सखे ॥१२-१३६-९०॥
If you are released at the wrong time, I would indeed have fear from you. Therefore, wait for the right time. Why are you in such a hurry, O friend?
यावत्पश्यामि चण्डालमायान्तं शस्त्रपाणिनम्। ततश्छेत्स्यामि ते पाशं प्राप्ते साधारणे भये ॥१२-१३६-९१॥
As long as I see the outcaste approaching with a weapon in hand, then, when a common danger has arisen, I will cut your noose.
तस्मिन्काले प्रमुक्तस्त्वं तरुमेवाधिरोहसि। न हि ते जीवितादन्यत्किञ्चित्कृत्यं भविष्यति ॥१२-१३६-९२॥
At that time, when you are released, you should climb only the tree. For you, nothing else will be more important than preserving your life.
ततो भवत्यतिक्रान्ते त्रस्ते भीते च लोमश। अहं बिलं प्रवेक्ष्यामि भवाञ्शाखां गमिष्यति ॥१२-१३६-९३॥
Then, when your fear has subsided and you are frightened and afraid, O Lomaśa, I will enter the hole; you will go to the branch.
एवमुक्तस्तु मार्जारो मूषकेणात्मनो हितम्। वचनं वाक्यतत्त्वज्ञो जीवितार्थी महामतिः ॥१२-१३६-९४॥
Thus, when the cat, who was wise, desirous of life, and understood the essence of speech, was addressed by the mouse for his own welfare, he spoke.
अथात्मकृत्यत्वरितः सम्यक्प्रश्रयमाचरन्। उवाच लोमशो वाक्यं मूषकं चिरकारिणम् ॥१२-१३६-९५॥
Then Lomasha, having quickly completed his own duty and showing proper humility, spoke these words to the mouse who was slow to act.
न ह्येवं मित्रकार्याणि प्रीत्या कुर्वन्ति साधवः। यथा त्वं मोक्षितः कृच्छ्रात्त्वरमाणेन वै मया ॥१२-१३६-९६॥
The virtuous do not perform a friend's duties with affection in this way; it is as you have been freed from difficulty by me, who was in haste.
तथैव त्वरमाणेन त्वया कार्यं हितं मम। यत्नं कुरु महाप्राज्ञ यथा स्वस्त्यावयोर्भवेत् ॥१२-१३६-९७॥
In the same way, you, acting swiftly, should do what is beneficial for me. Make every effort, O wise one, so that well-being may come to both of us.
अथ वा पूर्ववैरं त्वं स्मरन्कालं विकर्षसि। पश्य दुष्कृतकर्मत्वं व्यक्तमायुःक्षयो मम ॥१२-१३६-९८॥
Or perhaps, remembering old enmity, you are hastening my end. See, the result of evil deeds is clear: my life is coming to an end.
यच्च किञ्चिन्मयाज्ञानात्पुरस्ताद्विप्रियं कृतम्। न तन्मनसि कर्तव्यं क्षमये त्वां प्रसीद मे ॥१२-१३६-९९॥
Whatever unpleasant thing I may have done previously out of ignorance, please do not keep that in your mind; I ask your forgiveness, be gracious to me.
तमेवंवादिनं प्राज्ञः शास्त्रविद्बुद्धिसंमतः। उवाचेदं वचः श्रेष्ठं मार्जारं मूषकस्तदा ॥१२-१३६-१००॥
Then the wise mouse, learned in the śāstra and esteemed for his intellect, spoke these excellent words to the cat who had spoken thus.
श्रुतं मे तव मार्जार स्वमर्थं परिगृह्णतः। ममापि त्वं विजानीहि स्वमर्थं परिगृह्णतः ॥१२-१३६-१०१॥
O cat, I have heard your intention as you pursue your own interest. Now, you should also understand my intention as I pursue my own interest.
यन्मित्रं भीतवत्साध्यं यन्मित्रं भयसंहितम्। सुरक्षितं ततः कार्यं पाणिः सर्पमुखादिव ॥१२-१३६-१०२॥
A friend who is to be handled as if fearful, a friend who is associated with fear—such a one should be protected, just as one would protect one's hand from the mouth of a serpent.
कृत्वा बलवता सन्धिमात्मानं यो न रक्षति। अपथ्यमिव तद्भुक्तं तस्यानर्थाय कल्पते ॥१२-१३६-१०३॥
If, after making an alliance with the powerful, one does not protect oneself, it is like eating something unwholesome; that act leads to one's own harm.
न कश्चित्कस्यचिन्मित्रं न कश्चित्कस्यचित्सुहृत्। अर्थैरर्था निबध्यन्ते गजैर्वनगजा इव ॥१२-१३६-१०४॥
No one is truly anyone's friend or well-wisher; relationships are formed by mutual interests, just as wild elephants are bound by other elephants.
न हि कश्चित्कृते कार्ये कर्तारं समवेक्षते। तस्मात्सर्वाणि कार्याणि सावशेषाणि कारयेत् ॥१२-१३६-१०५॥
Indeed, no one pays attention to the doer once the work is accomplished. Therefore, all tasks, even those with some remainder, should be ensured to completion.
तस्मिन्कालेऽपि च भवान्दिवाकीर्तिभयान्वितः। मम न ग्रहणे शक्तः पलायनपरायणः ॥१२-१३६-१०६॥
Even at that time, you, filled with fear of fame by day, are not able to seize me, being intent on fleeing.
छिन्नं तु तन्तुबाहुल्यं तन्तुरेकोऽवशेषितः। छेत्स्याम्यहं तदप्याशु निर्वृतो भव लोमश ॥१२-१३६-१०७॥
Although the abundance of threads has been cut, one thread remains. I will quickly cut that as well; be at peace, Lomasha.
तयोः संवदतोरेवं तथैवापन्नयोर्द्वयोः। क्षयं जगाम सा रात्रिर्लोमशं चाविशद्भयम् ॥१२-१३६-१०८॥
As those two continued their conversation in this manner, and both were afflicted, the night waned; fear entered Lomaśa.
ततः प्रभातसमये विकृतः कृष्णपिङ्गलः। स्थूलस्फिग्विकचो रूक्षः श्वचक्रपरिवारितः ॥१२-१३६-१०९॥
Then, at dawn, a deformed, black and tawny figure, with large buttocks, swollen and rough, surrounded by a pack of dogs, appeared.
शङ्कुकर्णो महावक्त्रः पलितो घोरदर्शनः। परिघो नाम चण्डालः शस्त्रपाणिरदृश्यत ॥१२-१३६-११०॥
A person named Parigha, an outcaste with conch-shaped ears, a large mouth, grey hair, and a terrifying appearance, was seen holding a weapon.
तं दृष्ट्वा यमदूताभं मार्जारस्त्रस्तचेतनः। उवाच पलितं भीतः किमिदानीं करिष्यसि ॥१२-१३६-१११॥
Seeing him, who looked like Yama's messenger, the cat, terrified, said to the old mouse, "What will you do now?"
अथ चापि सुसन्त्रस्तौ तं दृष्ट्वा घोरदर्शनम्। क्षणेन नकुलोलूकौ नैराश्यं जग्मतुस्तदा ॥१२-१३६-११२॥
Then, also, the very frightened mongoose and owl, having seen him who was terrible in appearance, at that moment fell into despair.
बलिनौ मतिमन्तौ च सङ्घातं चाप्युपागतौ। अशक्यौ सुनयात्तस्मात्सम्प्रधर्षयितुं बलात् ॥१२-१३६-११३॥
Because the two strong and intelligent ones have united, it is impossible to overpower them either by force or by good strategy.
कार्यार्थं कृतसन्धी तौ दृष्ट्वा मार्जारमूषकौ। उलूकनकुलौ तूर्णं जग्मतुः स्वं स्वमालयम् ॥१२-१३६-११४॥
Having formed an alliance for their own purpose, the owl and the mongoose, upon seeing the cat and the mouse, quickly went to their respective homes.
ततश्चिच्छेद तं तन्तुं मार्जारस्य स मूषकः। विप्रमुक्तोऽथ मार्जारस्तमेवाभ्यपतद्द्रुमम् ॥१२-१३६-११५॥
Then the mouse cut the cat's thread. Once freed, the cat immediately leapt at him towards the tree.
स च तस्माद्भयान्मुक्तो मुक्तो घोरेण शत्रुणा। बिलं विवेश पलितः शाखां भेजे च लोमशः ॥१२-१३६-११६॥
He, freed from that fear and from the terrible enemy, the gray-haired Lomaśa entered a hole and resorted to a branch.
उन्माथमप्यथादाय चण्डालो वीक्ष्य सर्वशः। विहताशः क्षणेनाथ तस्माद्देशादपाक्रमत् ॥ जगाम च स्वभवनं चण्डालो भरतर्षभ ॥१२-१३६-११७॥
O best of the Bharatas, the outcaste, having taken the corpse and having observed everything, became disheartened and immediately departed from that place. The outcaste then went to his own house.
ततस्तस्माद्भयान्मुक्तो दुर्लभं प्राप्य जीवितम्। बिलस्थं पादपाग्रस्थः पलितं लोमशोऽब्रवीत् ॥१२-१३६-११८॥
Then, having escaped from that fear and having attained the rare gift of life, the grey-haired Lomaśa, who was at the tip of the tree, spoke to the one who was in the hole.
अकृत्वा संविदं काञ्चित्सहसाहमुपप्लुतः। कृतज्ञं कृतकल्याणं कच्चिन्मां नाभिशङ्कसे ॥१२-१३६-११९॥
Without having made any agreement, I was suddenly overwhelmed. Surely, you do not suspect me, who is grateful and to whom good has been done?
गत्वा च मम विश्वासं दत्त्वा च मम जीवितम्। मित्रोपभोगसमये किं त्वं नैवोपसर्पसि ॥१२-१३६-१२०॥
After having gone and given me your trust and your life, why do you not come near me at the time of enjoyment with friends?
कृत्वा हि पूर्वं मित्राणि यः पश्चान्नानुतिष्ठति। न स मित्राणि लभते कृच्छ्रास्वापत्सु दुर्मतिः ॥१२-१३६-१२१॥
If, after making friends earlier, one does not maintain those friendships later, such a foolish person does not gain friends in times of hardship and misfortune.
तत्कृतोऽहं त्वया मित्रं सामर्थ्यादात्मनः सखे। स मां मित्रत्वमापन्नमुपभोक्तुं त्वमर्हसि ॥१२-१३६-१२२॥
O friend, by your own capability you have made me your friend; since I have attained friendship, you are worthy to enjoy (that friendship with) me.
यानि मे सन्ति मित्राणि ये च मे सन्ति बान्धवाः। सर्वे त्वां पूजयिष्यन्ति शिष्या गुरुमिव प्रियम् ॥१२-१३६-१२३॥
All my friends and relatives will honor you as students honor a beloved teacher.
अहं च पूजयिष्ये त्वां समित्रगणबान्धवम्। जीवितस्य प्रदातारं कृतज्ञः को न पूजयेत् ॥१२-१३६-१२४॥
I too will worship you together with my friends, associates, and relatives. Who that is grateful would not worship the giver of life?
ईश्वरो मे भवानस्तु शरीरस्य गृहस्य च। अर्थानां चैव सर्वेषामनुशास्ता च मे भव ॥१२-१३६-१२५॥
May you, O lord, be the protector of my body, my house, and all my possessions, and be the supervisor of everything for me.
अमात्यो मे भव प्राज्ञ पितेव हि प्रशाधि माम्। न तेऽस्ति भयमस्मत्तो जीवितेनात्मनः शपे ॥१२-१३६-१२६॥
Be my minister, O wise one, govern me like a father indeed. You have no fear from me—I swear by my own life.
बुद्ध्या त्वमुशनाः साक्षाद्बले त्वधिकृता वयम्। त्वन्मन्त्रबलयुक्तो हि विन्देत जयमेव ह ॥१२-१३६-१२७॥
By your intelligence, O Uśanas, you are directly the embodiment of strength; we have been appointed by you. Surely, one who is endowed with the power of your mantra will certainly attain victory.
एवमुक्तः परं सान्त्वं मार्जारेण स मूषकः। उवाच परमार्थज्ञः श्लक्ष्णमात्महितं वचः ॥१२-१३६-१२८॥
Thus, when addressed with further conciliatory words by the cat, the mouse, who was wise in the highest truth, gently spoke words for his own benefit.
यद्भवानाह तत्सर्वं मया ते लोमश श्रुतम्। ममापि तावद्ब्रुवतः शृणु यत्प्रतिभाति माम् ॥१२-१३६-१२९॥
O Lomaśa, I have heard all that you have said; now, as I speak, listen also to what occurs to me.
वेदितव्यानि मित्राणि बोद्धव्याश्चापि शत्रवः। एतत्सुसूक्ष्मं लोकेऽस्मिन्दृश्यते प्राज्ञसंमतम् ॥१२-१३६-१३०॥
One should recognize friends and understand enemies; this subtle truth is observed in this world and is accepted by the wise.
शत्रुरूपाश्च सुहृदो मित्ररूपाश्च शत्रवः। सान्त्वितास्ते न बुध्यन्ते रागलोभवशं गताः ॥१२-१३६-१३१॥
Those who appear as enemies but are actually friends, and those who appear as friends but are actually enemies—such enemies, even when appeased, do not realize the truth, being overcome by passion and greed.
नास्ति जात्या रिपुर्नाम मित्रं नाम न विद्यते। सामर्थ्ययोगाज्जायन्ते मित्राणि रिपवस्तथा ॥१२-१३६-१३२॥
No one is an enemy or a friend by birth; it is through circumstances and abilities that friendships and enmities arise.
यो यस्मिञ्जीवति स्वार्थं पश्येत्तावत्स जीवति। स तस्य तावन्मित्रं स्याद्यावन्न स्याद्विपर्ययः ॥१२-१३६-१३३॥
One who perceives his own benefit in another lives as long as that benefit exists. He remains a friend only as long as there is no reversal of that benefit.
नास्ति मैत्री स्थिरा नाम न च ध्रुवमसौहृदम्। अर्थयुक्त्या हि जायन्ते मित्राणि रिपवस्तथा ॥१२-१३६-१३४॥
There is no such thing as lasting friendship, nor is enmity ever permanent. Friendships and enmities arise out of self-interest.
मित्रं च शत्रुतामेति कस्मिंश्चित्कालपर्यये। शत्रुश्च मित्रतामेति स्वार्थो हि बलवत्तरः ॥१२-१३६-१३५॥
A friend may become an enemy at some point in time, and an enemy may become a friend; for self-interest is indeed stronger.
यो विश्वसति मित्रेषु न चाश्वसति शत्रुषु। अर्थयुक्तिमविज्ञाय चलितं तस्य जीवितम् ॥१२-१३६-१३६॥
He who trusts friends but does not rely on enemies, and acts without understanding the reasoning behind actions, his life is as good as lost.
अर्थयुक्तिमविज्ञाय यः शुभे कुरुते मतिम्। मित्रे वा यदि वा शत्रौ तस्यापि चलिता मतिः ॥१२-१३६-१३७॥
If one makes a decision in auspicious matters without understanding the reasoning, whether it concerns a friend or an enemy, even his mind will become unsettled.
न विश्वसेदविश्वस्ते विश्वस्तेऽपि न विश्वसेत्। विश्वासाद्भयमुत्पन्नं मूलान्यपि निकृन्तति ॥१२-१३६-१३८॥
Do not trust the untrustworthy, and even with the trustworthy, be cautious. Trust can give rise to fear, and it can even destroy the very foundations.
अर्थयुक्त्या हि दृश्यन्ते पिता माता सुतास्तथा। मातुला भागिनेयाश्च तथा सम्बन्धिबान्धवाः ॥१२-१३६-१३९॥
Fathers, mothers, sons, maternal uncles, nephews, and other relatives are seen to be connected only by meaningful association.
पुत्रं हि मातापितरु त्यजतः पतितं प्रियम्। लोको रक्षति चात्मानं पश्य स्वार्थस्य सारताम् ॥१२-१३६-१४०॥
Even mother and father abandon a beloved fallen son; people protect themselves; see how self-interest is paramount.
तं मन्ये निकृतिप्रज्ञं यो मोक्षं प्रत्यनन्तरम्। कृत्यं मृगयसे कर्तुं सुखोपायमसंशयम् ॥१२-१३६-१४१॥
I consider him to be cunningly wise, who, immediately after attaining liberation, seeks to perform his duties by the easiest means, without any doubt.
अस्मिन्निलय एव त्वं न्यग्रोधादवतारितः। पूर्वं निविष्टमुन्माथं चपलत्वान्न बुद्धवान् ॥१२-१३६-१४२॥
Here, you were brought down from the banyan tree. Earlier, the act of uprooting had been set in motion, but because of your fickleness, you did not realize it.
आत्मनश्चपलो नास्ति कुतोऽन्येषां भविष्यति। तस्मात्सर्वाणि कार्याणि चपलो हन्त्यसंशयम् ॥१२-१३६-१४३॥
There is no one more fickle than oneself; how could others be? Therefore, the fickle mind destroys all actions without doubt.
ब्रवीति मधुरं कञ्चित्प्रियो मे ह भवानिति। तन्मिथ्याकरणं सर्वं विस्तरेणापि मे शृणु ॥१२-१३६-१४४॥
He sweetly says, 'You are indeed dear to me.' Listen to me as I explain in detail how all of that is a false statement.
कारणात्प्रियतामेति द्वेष्यो भवति कारणात्। अर्थार्थी जीवलोकोऽयं न कश्चित्कस्यचित्प्रियः ॥१२-१३६-१४५॥
Affection arises due to a cause; enmity also arises due to a cause. In this world, people seek their own interests—no one is truly dear to anyone else.
सख्यं सोदरयोर्भ्रात्रोर्दम्पत्योर्वा परस्परम्। कस्यचिन्नाभिजानामि प्रीतिं निष्कारणामिह ॥१२-१३६-१४६॥
I have never known, here, any affection—whether it be the friendship of uterine brothers, of brothers, or of husband and wife—that is truly without cause.
यद्यपि भ्रातरः क्रुद्धा भार्या वा कारणान्तरे। स्वभावतस्ते प्रीयन्ते नेतरः प्रीयते जनः ॥१२-१३६-१४७॥
Even if brothers or a wife are angry for some other reason, by their very nature they become affectionate again; but another person does not become affectionate in this way.
प्रियो भवति दानेन प्रियवादेन चापरः। मन्त्रहोमजपैरन्यः कार्यार्थं प्रीयते जनः ॥१२-१३६-१४८॥
One becomes dear by giving gifts and by pleasant speech; others are pleased by mantras, homa, and japa for the sake of accomplishing tasks.
उत्पन्ने कारणे प्रीतिर्नास्ति नौ कारणान्तरे। प्रध्वस्ते कारणस्थाने सा प्रीतिर्विनिवर्तते ॥१२-१३६-१४९॥
Affection arises only from its cause; it does not exist for us in another cause. When the cause is destroyed, that affection also departs.
किं नु तत्कारणं मन्ये येनाहं भवतः प्रियः। अन्यत्राभ्यवहारार्थात्तत्रापि च बुधा वयम् ॥१२-१३६-१५०॥
What could be the reason, I wonder, that makes me dear to you? Even apart from the context of association, we are considered wise.
कालो हेतुं विकुरुते स्वार्थस्तमनुवर्तते। स्वार्थं प्राज्ञोऽभिजानाति प्राज्ञं लोकोऽनुवर्तते ॥१२-१३६-१५१॥
Time changes the cause, and self-interest follows it. The wise recognize their own interest, and the world follows the wise.
न त्वीदृशं त्वया वाच्यं विदुषि स्वार्थपण्डिते। अकालेऽविषमस्थस्य स्वार्थहेतुरयं तव ॥१२-१३६-१५२॥
You should not say such words to a learned person skilled in self-interest; at the wrong time, when not in difficulty, this is your self-interested motive.
तस्मान्नाहं चले स्वार्थात्सुस्थितः सन्धिविग्रहे। अभ्राणामिव रूपाणि विकुर्वन्ति क्षणे क्षणे ॥१२-१३६-१५३॥
Therefore, I do not deviate from my own purpose, being firmly established in matters of alliance and hostility; just as the forms of clouds change from moment to moment.
अद्यैव हि रिपुर्भूत्वा पुनरद्यैव सौहृदम्। पुनश्च रिपुरद्यैव युक्तीनां पश्य चापलम् ॥१२-१३६-१५४॥
See how, just today, one becomes an enemy, then again just today a friend; and again just today an enemy—observe the fickleness of strategies.
आसीत्तावत्तु मैत्री नौ यावद्धेतुरभूत्पुरा। सा गता सह तेनैव कालयुक्तेन हेतुना ॥१२-१३६-१५५॥
There was friendship between us only as long as the cause existed in the past. That friendship has now ended, departing with the very cause as time passed.
त्वं हि मेऽत्यन्ततः शत्रुः सामर्थ्यान्मित्रतां गतः। तत्कृत्यमभिनिर्वृत्तं प्रकृतिः शत्रुतां गता ॥१२-१३६-१५६॥
You, who were utterly my enemy, by your capability attained friendship. That task is accomplished; your nature has reverted to enmity.
सोऽहमेवं प्रणीतानि ज्ञात्वा शास्त्राणि तत्त्वतः। प्रविशेयं कथं पाशं त्वत्कृतं तद्वदस्व मे ॥१२-१३६-१५७॥
He, having thus truly understood the scriptures composed, how should I enter the bond created by you? Tell me that.
त्वद्वीर्येण विमुक्तोऽहं मद्वीर्येण तथा भवान्। अन्योन्यानुग्रहे वृत्ते नास्ति भूयः समागमः ॥१२-१३६-१५८॥
By your strength I am freed, and by my strength, you are likewise freed. When mutual favor has been accomplished, there is no further meeting.
त्वं हि सौम्य कृतार्थोऽद्य निर्वृत्तार्थास्तथा वयम्। न तेऽस्त्यन्यन्मया कृत्यं किञ्चिदन्यत्र भक्षणात् ॥१२-१३६-१५९॥
O gentle one, today you have accomplished your purpose, and so have we. There is nothing else I require of you except for eating.
अहमन्नं भवान्भोक्ता दुर्बलोऽहं भवान्बली। नावयोर्विद्यते सन्धिर्नियुक्ते विषमे बले ॥१२-१३६-१६०॥
I am the food, you are the eater; I am weak, you are strong. There is no alliance between us when we are engaged in adversity and strength.
संमन्येऽहं तव प्रज्ञां यन्मोक्षात्प्रत्यनन्तरम्। भक्ष्यं मृगयसे नूनं सुखोपायमसंशयम् ॥१२-१३६-१६१॥
I believe that your wisdom is such that, immediately after liberation, you certainly seek food as an easy means, without any doubt.
भक्ष्यार्थमेव बद्धस्त्वं स मुक्तः प्रसृतः क्षुधा। शास्त्रज्ञमभिसन्धाय नूनं भक्षयिताद्य माम् ॥१२-१३६-१६२॥
You are bound only for the sake of food; he, released and driven by hunger, has set out, and having targeted the one who knows the śāstra, will certainly eat me today.
जानामि क्षुधितं हि त्वामाहारसमयश्च ते। स त्वं मामभिसन्धाय भक्ष्यं मृगयसे पुनः ॥१२-१३६-१६३॥
I know you are hungry and it is your time to eat. Therefore, you are seeking me again as your food.
यच्चापि पुत्रदारं स्वं तत्संनिसृजसे मयि। शुश्रूषां नाम मे कर्तुं सखे मम न तत्क्षमम् ॥१२-१३६-१६४॥
O friend, it is not possible for me to perform the service for which you abandon your own son and wife to me.
त्वया मां सहितं दृष्ट्वा प्रिया भार्या सुताश्च ये। कस्मान्मां ते न खादेयुर्हृष्टाः प्रणयिनस्त्वयि ॥१२-१३६-१६५॥
Having seen me together with you, why would your beloved wife, sons, and those affectionate to you, not eat me, being delighted?
नाहं त्वया समेष्यामि वृत्तो हेतुः समागमे। शिवं ध्यायस्व मेऽत्रस्थः सुकृतं स्मर्यते यदि ॥१२-१३६-१६६॥
I will not meet with you; the reason for our meeting has ended. Meditate on the auspicious (Shiva) while you remain here; if you remember good deeds, they are recalled.
शत्रोरन्नाद्यभूतः सन्क्लिष्टस्य क्षुधितस्य च। भक्ष्यं मृगयमाणस्य कः प्राज्ञो विषयं व्रजेत् ॥१२-१३६-१६७॥
What wise person would pursue sense objects, which, when sought by the hungry and afflicted, only become food for the enemy?
स्वस्ति तेऽस्तु गमिष्यामि दूरादपि तवोद्विजे। नाहं त्वया समेष्यामि निर्वृतो भव लोमश ॥१२-१३६-१६८॥
May well-being be yours. I will go, even from afar, O brāhmaṇa. I will not join you. Be content, O Lomaśa.
बलवत्संनिकर्षो हि न कदाचित्प्रशस्यते। प्रशान्तादपि मे प्राज्ञ भेतव्यं बलिनः सदा ॥१२-१३६-१६९॥
Association with the powerful is never advisable. O wise one, even the calm-natured strong should always be regarded with caution by me.
यदि त्वर्थेन मे कार्यं ब्रूहि किं करवाणि ते। कामं सर्वं प्रदास्यामि न त्वात्मानं कदाचन ॥१२-१३६-१७०॥
If you have any task for me, tell me what I should do for you. I will give you everything you desire, but I will never give myself.
आत्मार्थे सन्ततिस्त्याज्या राज्यं रत्नं धनं तथा। अपि सर्वस्वमुत्सृज्य रक्षेदात्मानमात्मना ॥१२-१३६-१७१॥
For one's own sake, one should be prepared to abandon even progeny, kingdom, jewels, and wealth; indeed, having given up everything, one must protect oneself by one's own means.
ऐश्वर्यधनरत्नानां प्रत्यमित्रेऽपि तिष्ठताम्। दृष्टा हि पुनरावृत्तिर्जीवतामिति नः श्रुतम् ॥१२-१३६-१७२॥
Let sovereignty, wealth, and jewels remain even with an enemy; for it is well known that these return to the living, as we have heard.
न त्वात्मनः सम्प्रदानं धनरत्नवदिष्यते। आत्मा तु सर्वतो रक्ष्यो दारैरपि धनैरपि ॥१२-१३६-१७३॥
One should never give oneself away as one gives away wealth or jewels. Rather, the self must be protected at all costs, even by sacrificing spouses or wealth.
आत्मरक्षिततन्त्राणां सुपरीक्षितकारिणाम्। आपदो नोपपद्यन्ते पुरुषाणां स्वदोषजाः ॥१२-१३६-१७४॥
Calamities caused by one's own faults do not befall those who act with well-examined and self-protected systems.
शत्रून्सम्यग्विजानन्ति दुर्बला ये बलीयसः। तेषां न चाल्यते बुद्धिरात्मार्थं कृतनिश्चया ॥१२-१३६-१७५॥
The strong properly understand their weak enemies; their intellect, having made a firm resolve for their own purpose, is not shaken.
इत्यभिव्यक्तमेवासौ पलितेनावभर्त्सितः। मार्जारो व्रीडितो भूत्वा मूषकं वाक्यमब्रवीत् ॥१२-१३६-१७६॥
Thus, when this was revealed and he was rebuked by the grey-haired one, the cat, feeling ashamed, addressed the mouse with these words.
संमन्येऽहं तव प्रज्ञां यस्त्वं मम हिते रतः। उक्तवानर्थतत्त्वेन मया सम्भिन्नदर्शनः ॥१२-१३६-१७७॥
I consider your wisdom, as you are devoted to my welfare, and you have spoken with the essence of meaning, though my views are diverse.
न तु मामन्यथा साधो त्वं विज्ञातुमिहार्हसि। प्राणप्रदानजं त्वत्तो मम सौहृदमागतम् ॥१२-१३६-१७८॥
But, O noble one, you should not think of me otherwise here; my friendship for you, which has arisen from your giving of life, has come from you.
धर्मज्ञोऽस्मि गुणज्ञोऽस्मि कृतज्ञोऽस्मि विशेषतः। मित्रेषु वत्सलश्चास्मि त्वद्विधेषु विशेषतः ॥१२-१३६-१७९॥
I am especially a knower of dharma, qualities, and deeds. Among friends, I am affectionate, and especially so towards those like you.
तन्मामेवङ्गते साधो न यावयितुमर्हसि। त्वया हि याव्यमानोऽहं प्राणाञ्जह्यां सबान्धवः ॥१२-१३६-१८०॥
Therefore, O noble one, in this situation, you should not try to stop me; for if you try to prevent me, I would give up my life along with my kinsmen.
धिक्षब्दो हि बुधैर्दृष्टो मद्विधेषु मनस्विषु। मरणं धर्मतत्त्वज्ञ न मां शङ्कितुमर्हसि ॥१२-१३६-१८१॥
O knower of the essence of dharma, the wise consider the word 'dhik' as applying to high-minded ones like me. You should not suspect me of seeking death.
इति संस्तूयमानो हि मार्जारेण स मूषकः। मनसा भावगम्भीरं मार्जारं वाक्यमब्रवीत् ॥१२-१३६-१८२॥
Thus, as he was being praised by the cat, the mouse, with a mind deep in feeling, spoke these words to the cat.
साधुर्भवाञ्श्रुतार्थोऽस्मि प्रीयते न च विश्वसे। संस्तवैर्वा धनौघैर्वा नाहं शक्यः पुनस्त्वया ॥१२-१३६-१८३॥
O good man, though you have understood the meaning of what is heard, I am neither pleased nor do I trust you. Neither by praises nor by heaps of wealth can I be won over by you again.
न ह्यमित्रवशं यान्ति प्राज्ञा निष्कारणं सखे। अस्मिन्नर्थे च गाथे द्वे निबोधोशनसा कृते ॥१२-१३६-१८४॥
O friend, the wise do not fall under the sway of enemies without cause. In this matter, listen to the two verses composed by Ushanas.
शत्रुसाधारणे कृत्ये कृत्वा सन्धिं बलीयसा। समाहितश्चरेद्युक्त्या कृतार्थश्च न विश्वसेत् ॥१२-१३६-१८५॥
When undertaking an action shared with an enemy, after forming an alliance with the stronger party, one should proceed attentively and with strategy; even after achieving one's objective, one should not place trust.
तस्मात्सर्वास्ववस्थासु रक्षेज्जीवितमात्मनः। द्रव्याणि सन्ततिश्चैव सर्वं भवति जीवतः ॥१२-१३६-१८६॥
Therefore, in every situation, one should safeguard one's own life; for possessions, progeny, and everything else exist only for the living.
सङ्क्षेपो नीतिशास्त्राणामविश्वासः परो मतः। नृषु तस्मादविश्वासः पुष्कलं हितमात्मनः ॥१२-१३६-१८७॥
In summary, among treatises on ethics, distrust is considered the highest principle. Therefore, for a person, distrust of others is greatly beneficial for oneself.
वध्यन्ते न ह्यविश्वस्ताः शत्रुभिर्दुर्बला अपि। विश्वस्तास्त्वाशु वध्यन्ते बलवन्तोऽपि दुर्बलैः ॥१२-१३६-१८८॥
The weak who do not trust their enemies are not killed; but those who trust are quickly killed, even if they are strong, by the weak.
त्वद्विधेभ्यो मया ह्यात्मा रक्ष्यो मार्जार सर्वदा। रक्ष त्वमपि चात्मानं चण्डालाज्जातिकिल्बिषात् ॥१२-१३६-१८९॥
O cat, I must always protect myself from those like you. You too should protect yourself from the outcaste and the sins of birth.
स तस्य ब्रुवतस्त्वेवं सन्त्रासाज्जातसाध्वसः। स्वबिलं हि जवेनाशु मार्जारः प्रययौ ततः ॥१२-१३६-१९०॥
While he was speaking thus, the cat, terrified by fear, quickly went to his own hole from there.
ततः शास्त्रार्थतत्त्वज्ञो बुद्धिसामर्थ्यमात्मनः। विश्राव्य पलितः प्राज्ञो बिलमन्यज्जगाम ह ॥१२-१३६-१९१॥
Then, the wise elder, who understood the true essence of the scriptures, after expressing his intellectual power, went to another cave.
एवं प्रज्ञावता बुद्ध्या दुर्बलेन महाबलाः। एकेन बहवोऽमित्राः पलितेनाभिसन्धिताः ॥१२-१३६-१९२॥
Thus, by the intelligence of the wise, the weak can overcome the mighty; one aged person can overcome many enemies.
अरिणापि समर्थेन सन्धिं कुर्वीत पण्डितः। मूषकश्च बिडालश्च मुक्तावन्योन्यसंश्रयात् ॥१२-१३६-१९३॥
A wise person should form an alliance even with a capable non-friend. The mouse and the cat were both freed by relying on each other.
इत्येष क्षत्रधर्मस्य मया मार्गोऽनुदर्शितः। विस्तरेण महीपाल सङ्क्षेपेण पुनः शृणु ॥१२-१३६-१९४॥
Thus, O king, I have shown you the path of the kṣatriya's duty. Now, listen again as I explain it both in detail and in summary.
अन्योन्यकृतवैरौ तु चक्रतुः प्रीतिमुत्तमाम्। अन्योन्यमभिसन्धातुमभूच्चैव तयोर्मतिः ॥१२-१३६-१९५॥
Although they had been enemies, they developed the highest affection for each other. Both of them indeed had the thought to unite with one another.
तत्र प्राज्ञोऽभिसन्धत्ते सम्यग्बुद्धिबलाश्रयात्। अभिसन्धीयते प्राज्ञः प्रमादादपि चाबुधैः ॥१२-१३६-१९६॥
There, the wise person acts with proper intention, relying on the strength of intellect; but even the wise may be misunderstood or misrepresented by the unwise due to negligence.
तस्मादभीतवद्भीतो विश्वस्तवदविश्वसन्। न ह्यप्रमत्तश्चलति चलितो वा विनश्यति ॥१२-१३६-१९७॥
Therefore, the fearful behaves like the fearless, and the mistrusting like the trusting. Indeed, one who is vigilant does not falter, nor does one who falters perish.
कालेन रिपुणा सन्धिः काले मित्रेण विग्रहः। कार्य इत्येव तत्त्वज्ञाः प्राहुर्नित्यं युधिष्ठिर ॥१२-१३६-१९८॥
O Yudhishthira, the knowers of truth have always said: 'At the proper time, make alliance even with an enemy; at the proper time, have conflict even with a friend; act as is appropriate.'
एवं मत्वा महाराज शास्त्रार्थमभिगम्य च। अभियुक्तोऽप्रमत्तश्च प्राग्भयाद्भीतवच्चरेत् ॥१२-१३६-१९९॥
O great king, thus reflecting and understanding the meaning of the scriptures, if accused, one should act with vigilance and caution, as if fearful, even before any danger arises.
भीतवत्संविधिः कार्यः प्रतिसन्धिस्तथैव च। भयादुत्पद्यते बुद्धिरप्रमत्ताभियोगजा ॥१२-१३६-२००॥
Arrangements, actions, and recollection should be made as if one were afraid; from fear, intelligence arises, which is careful and born of effort.
न भयं विद्यते राजन्भीतस्यानागते भये। अभीतस्य तु विस्रम्भात्सुमहज्जायते भयम् ॥१२-१३६-२०१॥
O king, there is no fear for the fearful when danger has not yet arrived. But for the fearless, due to overconfidence, a very great fear arises.
न भीरुरिति चात्यन्तं मन्त्रोऽदेयः कथञ्चन। अविज्ञानाद्धि विज्ञाते गच्छेदास्पददर्शिषु ॥१२-१३६-२०२॥
A mantra should never be given to a coward under any circumstances; for if given to one who is ignorant, it may end up with those who seek only a superficial understanding.
तस्मादभीतवद्भीतो विश्वस्तवदविश्वसन्। कार्याणां गुरुतां बुद्ध्वा नानृतं किञ्चिदाचरेत् ॥१२-१३६-२०३॥
Therefore, one who is fearful should behave as if fearless, and one who is mistrusting as if trusting; understanding the gravity of actions, one should never engage in anything untrue.
एवमेतन्मया प्रोक्तमितिहासं युधिष्ठिर। श्रुत्वा त्वं सुहृदां मध्ये यथावत्समुपाचर ॥१२-१३६-२०४॥
Thus, O Yudhishthira, I have narrated this history. Having heard it, you should conduct yourself properly among your friends.
उपलभ्य मतिं चाग्र्यामरिमित्रान्तरं तथा। सन्धिविग्रहकालं च मोक्षोपायं तथापदि ॥१२-१३६-२०५॥
Having acquired excellent intellect, understanding the distinction between enemy and friend, knowing the proper time for alliance and conflict, and the means of liberation even in adversity.
शत्रुसाधारणे कृत्ये कृत्वा सन्धिं बलीयसा। समागमं चरेद्युक्त्या कृतार्थो न च विश्वसेत् ॥१२-१३६-२०६॥
When an action is shared with an enemy, and an alliance is made with the stronger party, one should proceed to meet with strategy; even after achieving one's objective, one should not place trust (in the other party).
अविरुद्धां त्रिवर्गेण नीतिमेतां युधिष्ठिर। अभ्युत्तिष्ठ श्रुतादस्माद्भूयस्त्वं रञ्जयन्प्रजाः ॥१२-१३६-२०७॥
O Yudhiṣṭhira, follow this policy which is not opposed to the three aims of life; arise, and from what you have heard, further delight your subjects.
ब्राह्मणैश्चापि ते सार्धं यात्रा भवतु पाण्डव। ब्राह्मणा हि परं श्रेयो दिवि चेह च भारत ॥१२-१३६-२०८॥
O Pāṇḍava, may your journey be together with the Brāhmaṇas. For, O Bhārata, the Brāhmaṇas indeed attain the highest good both in this world and in heaven.
एते धर्मस्य वेत्तारः कृतज्ञाः सततं प्रभो। पूजिताः शुभकर्माणः पूर्वजित्या नराधिप ॥१२-१३६-२०९॥
O king, these who know dharma, who are grateful and always honored for their auspicious deeds, have been so due to their previous conquests, O lord.
राज्यं श्रेयः परं राजन्यशः कीर्तिं च लप्स्यसे। कुलस्य सन्ततिं चैव यथान्यायं यथाक्रमम् ॥१२-१३६-२१०॥
O king, you will obtain the kingdom, supreme excellence, royal glory, and fame; and also the continuity of your lineage, in accordance with justice and proper order.
द्वयोरिमं भारत सन्धिविग्रहं; सुभाषितं बुद्धिविशेषकारितम्। तथान्ववेक्ष्य क्षितिपेन सर्वदा; निषेवितव्यं नृप शत्रुमण्डले ॥१२-१३६-२११॥
O Bhārata, among the two—treaty and conflict—this well-spoken counsel, arising from special intelligence, should always be practiced by the king after due consideration, especially in the midst of enemies.
