12.136
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhishthira said;)
Yudhishthira said.
सर्वत्र बुद्धिः कथिता श्रेष्ठा ते भरतर्षभ। अनागता तथोत्पन्ना दीर्घसूत्रा विनाशिनी ॥१२-१३६-१॥
sarvatra buddhiḥ kathitā śreṣṭhā te bharatarṣabha। anāgatā tathotpannā dīrghasūtrā vināśinī ॥12-136-1॥
[सर्वत्र (sarvatra) - everywhere; in all respects; बुद्धिः (buddhiḥ) - intelligence; discernment; कथिता (kathitā) - is said; is declared; श्रेष्ठा (śreṣṭhā) - the best; superior; ते (te) - to you; for you; भरतर्षभ (bharatarṣabha) - O bull among the Bharatas; O best of the Bharatas; अनागता (anāgatā) - not yet come; future; तथा (tathā) - likewise; in that way; उत्पन्ना (utpannā) - arisen; produced; दीर्घसूत्रा (dīrghasūtrā) - procrastinating; delaying; विनाशिनी (vināśinī) - destructive; leading to ruin;]
(Everywhere intelligence is said to be the best for you, O bull among the Bharatas. The intelligence that is not yet arisen, likewise that which is arisen but procrastinating, is destructive.)
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॥
tadicchāmi parāṃ buddhiṃ śrotuṃ bharatasattama। yathā rājanna muhyeta śatrubhiḥ parivāritaḥ ॥12-136-2॥
[तत् (tat) - that; इच्छामि (icchāmi) - I desire; पराम् (parām) - supreme; बुद्धिम् (buddhim) - intellect; श्रोतुम् (śrotum) - to hear; भरतसत्तम (bharatasattama) - O best of the Bharatas; यथा (yathā) - so that; राजन् (rājan) - O king; न (na) - not; मुह्येत (muhyeta) - may be deluded; शत्रुभिः (śatrubhiḥ) - by enemies; परिवारितः (parivāritaḥ) - surrounded;]
(That I desire the supreme intellect to hear, O best of the Bharatas, so that, O king, he may not be deluded when surrounded by enemies.)
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॥
dharmārthakuśala prājña sarvaśāstraviśārada। pṛcchāmi tvā kuruśreṣṭha tanme vyākhyātumarhasi ॥12-136-3॥
[धर्मार्थकुशल (dharmārthakuśala) - skilled in dharma and artha; प्राज्ञ (prājña) - wise; सर्वशास्त्रविशारद (sarvaśāstraviśārada) - expert in all śāstras; पृच्छामि (pṛcchāmi) - I ask; त्वा (tvā) - you; कुरुश्रेष्ठ (kuruśreṣṭha) - O best of the Kurus; तत् (tat) - that; मे (me) - to me; व्याख्यातुम् (vyākhyātum) - to explain; अर्हसि (arhasi) - you are worthy;]
(Skilled in dharma and artha, wise, expert in all śāstras, I ask you, O best of the Kurus, that to me to explain you are worthy.)
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॥
śatrubhir bahubhir grasto yathā varteta pārthivaḥ। etad icchāmi ahaṃ śrotuṃ sarvam eva yathā-vidhi ॥12-136-4॥
[शत्रुभिः (śatrubhiḥ) - by enemies; बहुभिः (bahubhiḥ) - by many; ग्रस्तः (grastaḥ) - seized; यथा (yathā) - as; वर्तेत (varteta) - should act; पार्थिवः (pārthivaḥ) - king; एतत् (etat) - this; इच्छामि (icchāmi) - I wish; अहम् (aham) - I; श्रोतुम् (śrotum) - to hear; सर्वम् (sarvam) - all; एव (eva) - indeed; यथाविधि (yathā-vidhi) - according to rule;]
(By enemies, by many, seized, as should act, king; this I wish, I, to hear, all, indeed, according to rule.)
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॥
viṣamasthaṃ hi rājānaṃ śatravaḥ paripanthinaḥ। bahavo'pyekamuddhartuṃ yatante pūrvatāpitāḥ॥12-136-5॥
[विषमस्थम् (viṣamastham) - placed in difficulty; हि (hi) - indeed; राजानम् (rājānam) - king; शत्रवः (śatravaḥ) - enemies; परिपन्थिनः (paripanthinaḥ) - adversaries; बहवः (bahavaḥ) - many; अपि (api) - even; एकम् (ekam) - one; उद्धर्तुम् (uddhartum) - to rescue; यतन्ते (yatante) - strive; पूर्वतापिताः (pūrvatāpitāḥ) - previously afflicted;]
(Indeed, enemies and adversaries, many even, strive to rescue a king placed in difficulty, having been previously afflicted.)
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॥
sarvataḥ prārthyamānena durbalena mahābalaiḥ। ekenaivāsahāyena śakyaṃ sthātuṃ kathaṃ bhavet ॥12-136-6॥
[सर्वतः (sarvataḥ) - from all sides; प्रार्थ्यमानेन (prārthyamānena) - being besought; दुर्बलेन (durbalena) - by the weak; महाबलैः (mahābalaiḥ) - by the mighty; एकेन (ekena) - by one; एव (eva) - indeed; असहायेन (asahāyena) - without help; शक्यं (śakyaṃ) - possible; स्थातुं (sthātuṃ) - to stand; कथं (kathaṃ) - how; भवेत् (bhavet) - can be;]
(From all sides, being besought by the weak by the mighty, by one indeed without help, how can it be possible to stand?)
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॥
kathaṃ mitram-ariṃ caiva vindeta bharatarṣabha। ceṣṭitavyaṃ kathaṃ cātra śatroḥ mitrasya ca-antare ॥12-136-7॥
[कथं (kathaṃ) - how; मित्रम् (mitram) - friend; अरिम् (arim) - enemy; च (ca) - and; एव (eva) - indeed; विन्देत (vindeta) - should find; भरतर्षभ (bharatarṣabha) - bull among the Bharatas; चेष्टितव्यं (ceṣṭitavyaṃ) - should be acted; कथं (kathaṃ) - how; च (ca) - and; अत्र (atra) - here; शत्रोः (śatroḥ) - of the enemy; मित्रस्य (mitrasya) - of the friend; च (ca) - and; अन्तरे (antare) - in between;]
(How a friend and an enemy indeed should be found, O bull among the Bharatas; how should one act here in between the enemy and the friend?)
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॥
prajñātalakṣaṇe rājannamitre mitratāṃ gate। kathaṃ nu puruṣaḥ kuryātkiṃ vā kṛtvā sukhī bhavet॥12-136-8॥
[प्रज्ञातलक्षणे (prajñātalakṣaṇe) - in the situation characterized by discernment; राजन् (rājan) - O king; अमित्रे (amitre) - in the enemy; मित्रतां (mitratām) - friendship; गते (gate) - having gone; कथं (kathaṃ) - how; नु (nu) - indeed; पुरुषः (puruṣaḥ) - a person; कुर्यात् (kuryāt) - should do; किं (kiṃ) - what; वा (vā) - or; कृत्वा (kṛtvā) - having done; सुखी (sukhī) - happy; भवेत् (bhavet) - might become;]
(In the situation characterized by discernment, O king, when an enemy has attained friendship, how indeed should a person act, or what having done, might he become happy?)
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॥
vigrahaṃ kena vā kuryātsandhiṃ vā kena yojayet. kathaṃ vā śatrumadhyastho vartetābalavāniti ॥12-136-9॥
[विग्रहं (vigrahaṃ) - separation; conflict; केन (kena) - by whom; वा (vā) - or; कुर्यात् (kuryāt) - should do; सन्धिं (sandhiṃ) - alliance; union; वा (vā) - or; केन (kena) - by whom; योजयेत् (yojayet) - should make; should join; कथं (kathaṃ) - how; वा (vā) - or; शत्रुमध्यस्थः (śatrumadhyasthaḥ) - one who is neutral among enemies; वर्तेत (varteta) - should behave; अबलवान् (abalavān) - one who is weak; इति (iti) - thus;]
(Separation by whom or should be done, alliance or by whom should be made; how or one who is neutral among enemies should behave, one who is weak thus.)
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॥
etad vai sarvakṛtyānāṃ paraṃ kṛtyaṃ parantapa। naitasya kaścid vaktāsti śrotā cāpi sudurlabhaḥ ॥12-136-10॥
[एतत् (etat) - this; वै (vai) - indeed; सर्वकृत्यानाम् (sarvakṛtyānām) - of all actions; परम् (param) - supreme; कृत्यम् (kṛtyam) - duty; परन्तप (parantapa) - O scorcher of foes; न (na) - not; एतस्य (etasya) - of this; कश्चित् (kaścit) - anyone; वक्ता (vaktā) - speaker; अस्ति (asti) - exists; श्रोता (śrotā) - listener; च (ca) - and; अपि (api) - also; सुदुर्लभः (sudurlabhaḥ) - very rare;]
(This indeed, of all actions, is the supreme duty, O scorcher of foes. Of this, not anyone is a speaker; a listener also is very rare.)
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॥
ṛte śāntanavādbhīṣmātsatyasandhājjitendriyāt। tadanviṣya mahābāho sarvametadvadasva me ॥12-136-11॥
[ऋते (ṛte) - except; without; शान्तनवात् (śāntanavāt) - from the son of Śāntanu; भीष्मात् (bhīṣmāt) - from Bhīṣma; सत्यसन्धात् (satyasandhāt) - from the one true to his word; जितेन्द्रियात् (jitendriyāt) - from the one who has conquered his senses; तत् (tat) - that; अन्विष्य (anviṣya) - having investigated; महाबाहो (mahābāho) - O mighty-armed; सर्वम् (sarvam) - all; एतत् (etat) - this; वदस्व (vadasva) - please tell; मे (me) - to me;]
(Except from Bhīṣma, the son of Śāntanu, who is true to his word and has conquered his senses, having investigated that, O mighty-armed, please tell me all this.)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
त्वद्युक्तोऽयमनुप्रश्नो युधिष्ठिर गुणोदयः। शृणु मे पुत्र कार्त्स्न्येन गुह्यमापत्सु भारत ॥१२-१३६-१२॥
tvadyukto'yananuprasno yudhiṣṭhira guṇodayaḥ। śṛṇu me putra kārtsnyena guhyamāpatsu bhārata ॥12-136-12॥
[त्वत्-युक्तः (tvat-yuktaḥ) - with you; endowed; अयम् (ayam) - this; अनुप्रश्नः (anuprasnaḥ) - subsequent question; युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; गुण-उदयः (guṇa-udayaḥ) - virtue-arising; शृणु (śṛṇu) - hear; मे (me) - from me; पुत्र (putra) - son; कार्त्स्न्येन (kārtsnyena) - in entirety; गुह्यम् (guhyam) - secret; आपत्सु (āpatsu) - in calamities; भारत (bhārata) - O Bhārata;]
(This subsequent question, endowed with you, O Yudhishthira, is the arising of virtue. Hear from me, son, in entirety, the secret in calamities, O Bhārata.)
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॥
amitro mitratāṃ yāti mitraṃ cāpi praduṣyati। sāmarthyayogātkāryāṇāṃ tadgatyā hi sadā gatiḥ ॥12-136-13॥
[अमित्रः (amitraḥ) - non-friend; मित्रताम् (mitratām) - friendship; याति (yāti) - attains; मित्रम् (mitram) - friend; च (ca) - and; अपि (api) - also; प्रदुष्यति (praduṣyati) - becomes corrupted; सामर्थ्ययोगात् (sāmarthyayogāt) - by the union of power; कार्यार्थानाम् (kāryāṇām) - of actions; तद्गत्या (tadgatyā) - by that course; हि (hi) - indeed; सदा (sadā) - always; गतिः (gatiḥ) - course;]
(A non-friend attains friendship, and a friend also becomes corrupted. By the union of power, for actions, by that course indeed always is the course.)
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॥
tasmād viśvasitavyaṃ ca vigrahaṃ ca samācaret। deśaṃ kālaṃ ca vijñāya kāryākāryaviniścaye ॥12-136-14॥
[तस्मात् (tasmāt) - therefore; विश्वसितव्यम् (viśvasitavyam) - should be trusted; च (ca) - and; विग्रहम् (vigraham) - conflict; च (ca) - and; समाचरेत् (samācaret) - should undertake; देशम् (deśam) - place; कालम् (kālam) - time; च (ca) - and; विज्ञाय (vijñāya) - having known; कार्य (kārya) - duty; अकार्य (akārya) - not duty; विनिश्चये (viniścaye) - in the determination;]
(Therefore, one should trust and undertake conflict, having known the place and time, in the determination of duty and not duty.)
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॥
sandhātavyaṃ budhairnityaṃ vyavāsyaṃ ca hitārthibhiḥ। amitrairapi sandheyaṃ prāṇā rakṣyāśca bhārata ॥12-136-15॥
[सन्धातव्यं (sandhātavyam) - to be allied; (should be made an alliance;) बुधैः (budhaiḥ) - by the wise; (by wise men;) नित्यं (nityam) - always; व्यवस्यं (vyavāsyam) - to be resolved; (should be determined;) च (ca) - and; हितार्थिभिः (hitārthibhiḥ) - by those seeking welfare; अमित्रैः (amitraiḥ) - by enemies; अपि (api) - even; सन्धेयं (sandheyaṃ) - to be allied; (should be made an alliance;) प्राणाः (prāṇāḥ) - lives; रक्ष्याः (rakṣyāḥ) - to be protected; च (ca) - and; भारत (bhārata) - O Bhārata;]
(Alliance should always be made by the wise and by those seeking welfare; even with enemies, alliance should be made; lives are to be protected, O Bhārata.)
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॥
yo hyamitrairnaro nityaṃ na saṃdadhyādapaṇḍitaḥ। na so'rthamāpnuyātkiñcitphalānyapi ca bhārata ॥12-136-16॥
[यः (yaḥ) - who; हि (hi) - indeed; अमित्रैः (amitraiḥ) - with enemies; नरः (naraḥ) - man; नित्यं (nityaṃ) - always; न (na) - not; संदध्यात् (saṃdadhyāt) - should make alliance; अपण्डितः (apaṇḍitaḥ) - unwise; न (na) - not; सः (saḥ) - he; अर्थम् (artham) - object; आप्नुयात् (āpnuyāt) - should attain; किञ्चित् (kiñcit) - anything; फलानि (phalāni) - fruits; अपि (api) - even; च (ca) - and; भारत (bhārata) - O Bhārata;]
(Who indeed, a man, always, with enemies, should not make alliance, unwise; not he, object, should attain, anything, fruits, even, and, O Bhārata.)
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॥
yastvamitreṇa sandhatte mitreṇa ca virudhyate। arthayuktiṃ samālokya sumahadvindate phalam ॥12-136-17॥
[यः (yaḥ) - who; त्वमित्रेण (tvamitreṇa) - with a false friend; सन्धत्ते (sandhatte) - makes alliance; मित्रेण (mitreṇa) - with a friend; च (ca) - and; विरुध्यते (virudhyate) - opposes; अर्थयुक्तिं (arthayuktiṃ) - the reasoning connected with purpose; समालोक्य (samālokya) - having carefully considered; सुमहत् (sumahat) - very great; विन्दते (vindate) - obtains; फलम् (phalam) - fruit;]
(Who, with a false friend makes alliance, with a friend and opposes, having carefully considered the reasoning connected with purpose, obtains very great fruit.)
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॥
atrāpy udāharantīmam itihāsaṃ purātanam। mārjārasya ca saṃvādaṃ nyagrodhe mūṣakasya ca ॥12-136-18॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they recite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; मार्जारस्य (mārjārasya) - of the cat; च (ca) - and; संवादम् (saṃvādam) - dialogue; न्यग्रोधे (nyagrodhe) - under the banyan tree; मूषकस्य (mūṣakasya) - of the mouse; च (ca) - and;]
(Here also they recite this ancient history, and the dialogue of the cat and the mouse under the banyan tree.)
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॥
vane mahati kasmiṃścinnyagrodhaḥ sumahānabhūt। latājālaparicchanno nānādvijagaṇāyutaḥ ॥12-136-19॥
[वने (vane) - in the forest; महति (mahati) - great; कस्मिंश्चित् (kasmiṃścit) - in some; न्यग्रोधः (nyagrodhaḥ) - banyan tree; सुमहान् (sumahān) - very large; अभूत् (abhūt) - was; लता-जाल-परिच्छन्नः (latā-jāla-paricchannaḥ) - covered by a network of creepers; नाना-द्विज-गण-आयुतः (nānā-dvija-gaṇa-āyutaḥ) - filled with various groups of birds;]
(In the great forest, in some place, there was a very large banyan tree, covered by a network of creepers, filled with various groups of birds.)
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॥
skandhavān meghasaṅkāśaḥ śītacchāyo manoramaḥ। vairantyam abhito jātas tarur vyālamṛgākulaḥ ॥12-136-20॥
[स्कन्धवान् (skandhavān) - having branches; मेघसङ्काशः (meghasaṅkāśaḥ) - cloud-like in appearance; शीतच्छायः (śītacchāyaḥ) - having cool shade; मनोरमः (manoramaḥ) - pleasing; वैरन्त्यम् (vairantyam) - wilderness; अभितः (abhitaḥ) - on all sides; जातः (jātaḥ) - grown; तरुः (taruḥ) - tree; व्यालमृगाकुलः (vyālamṛgākulaḥ) - teeming with wild beasts and animals;]
(A tree with branches, cloud-like in appearance, having cool shade, pleasing, has grown on all sides in the wilderness, teeming with wild beasts and animals.)
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॥
tasya mūlaṃ samāśritya kṛtvā śatamukhaṃ bilam। vasati sma mahāprājñaḥ palito nāma mūṣakaḥ ॥12-136-21॥
[तस्य (tasya) - of him; (his;) मूलं (mūlam) - root; (base;) समाश्रित्य (samāśritya) - having resorted to; (having taken shelter;) कृत्वा (kṛtvā) - having made; (having done;) शतमुखं (śatamukham) - hundred-mouthed; (having a hundred openings;) बिलम् (bilam) - hole; (burrow;) वसति (vasati) - dwells; (lives;) स्म (sma) - indeed; (used for past tense;) महाप्राज्ञः (mahāprājñaḥ) - very wise; (greatly intelligent;) पलितः (palitaḥ) - Palita; (name;) नाम (nāma) - named; (by name;) मूषकः (mūṣakaḥ) - mouse; (rat;]
(Having resorted to its root, having made a hundred-mouthed hole, indeed dwelled the very wise mouse named Palita.)
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॥
śākhāś ca tasya saṃśritya vasati sma sukhaṃ puraḥ। lomaśo nāma mārjāraḥ pakṣisattvāvasādakaḥ ॥12-136-22॥
[शाखाः (śākhāḥ) - branches; च (ca) - and; तस्य (tasya) - of him; संश्रित्य (saṃśritya) - having taken refuge; वसति (vasati) - dwells; स्म (sma) - indeed; सुखं (sukham) - happily; पुरः (puraḥ) - in front; लोमशः (lomaśaḥ) - Lomaśa; नाम (nāma) - named; मार्जारः (mārjāraḥ) - cat; पक्षिसत्त्व (pakṣisattva) - bird-being; अवसादकः (avasādakaḥ) - destroyer;]
(And the branches of his (tree), having taken refuge, dwells indeed happily in front. Lomaśa named cat, destroyer of bird-beings.)
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॥
tatra cāgatya caṇḍālo vairantyakṛtaketanaḥ। ayojayattamunmāthaṃ nityamastaṃ gate ravau॥12-136-23॥
[तत्र (tatra) - there; च (ca) - and; आगत्य (āgatya) - having come; चण्डालः (caṇḍālaḥ) - the outcaste; वैरन्त्यकृतकेतनः (vairantyakṛtaketanaḥ) - having made the banner of enmity; अयोजयत् (ayojayat) - engaged (in battle); तम् (tam) - him; उन्माथम् (unmātham) - the destroyer; नित्यम् (nityam) - always; अस्तं (astaṃ) - to setting; गते (gate) - having gone; रवौ (ravau) - when the sun;]
(There and having come, the outcaste, having made the banner of enmity, engaged him, the destroyer, always, when the sun had set.)
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॥
tatra snāyumayānpāśānyathāvatsaṃnidhāya saḥ। gṛhaṃ gatvā sukhaṃ śete prabhātāmeti śarvarīm ॥12-136-24॥
[तत्र (tatra) - there; स्नायुमयान् (snāyumayān) - made of sinews; पाशान् (pāśān) - nooses; यथावत् (yathāvat) - properly; संनिधाय (saṃnidhāya) - having placed; सः (saḥ) - he; गृहं (gṛham) - house; गत्वा (gatvā) - having gone; सुखं (sukham) - comfortably; शेते (śete) - lies down; प्रभातम् (prabhātam) - morning; एति (eti) - reaches; शर्वरीम् (śarvarīm) - night;]
(There, having properly placed the nooses made of sinews, he, having gone to the house, lies down comfortably, (and) passes the night until morning.)
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॥
tatra sma nityaṃ badhyante naktaṃ bahuvidhā mṛgāḥ। kadācittatra mārjārastvapramatto'pyabadhyata ॥12-136-25॥
[तत्र (tatra) - there; स्म (sma) - indeed; नित्यं (nityaṃ) - always; बध्यन्ते (badhyante) - are bound; नक्तं (naktaṃ) - at night; बहुविधा (bahuvidhā) - of many kinds; मृगाः (mṛgāḥ) - animals; कदाचित् (kadācit) - sometimes; तत्र (tatra) - there; मार्जारः (mārjāraḥ) - cat; त्व् (tv) - but; अप्रमत्तः (apramattaḥ) - not careless; अपि (api) - even; अबध्यत (abadhyata) - was caught;]
(There indeed always are bound at night many kinds of animals; sometimes there the cat, though not careless, also was caught.)
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॥
tasminbaddhe mahāprājñaḥ śatrau nityātatāyini। taṃ kālaṃ palito jñātvā vicacāra sunirbhayaḥ ॥12-136-26॥
[तस्मिन् (tasmin) - in that; (locative singular of tat) बद्धे (baddhe) - bound; (locative singular of baddha) महाप्राज्ञः (mahāprājñaḥ) - the great wise one; शत्रौ (śatrau) - in the enemy; (locative singular of śatru) नित्य (nitya) - always; अततायिनि (atatāyini) - in the aggressor; (locative singular of atatāyin) तं (taṃ) - that; (accusative singular of tat) कालं (kālaṃ) - time; पलितः (palitaḥ) - the grey-haired one; (nom. sing. of palita, i.e., the aged) ज्ञात्वा (jñātvā) - having known; विचचार (vicacāra) - moved about; सुनिर्भयः (sunirbhayaḥ) - very fearless;]
(In that bound (situation), the great wise one, in the enemy who is always an aggressor, having known that time, the grey-haired one moved about very fearlessly.)
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॥
tenānucaratā tasmin vane viśvastacāriṇā। bhakṣaṃ vicaramāṇena nacirād dṛṣṭam āmiṣam ॥12-136-27॥
[तेन (tena) - by him; अनुचरता (anucaratā) - following; तस्मिन् (tasmin) - in that; वने (vane) - forest; विश्वस्तचारिणा (viśvastacāriṇā) - moving about trustfully; भक्षं (bhakṣam) - food; विचरमाणेन (vicaramāṇena) - while roaming; नचिरात् (nacirāt) - not after a long time; दृष्टम् (dṛṣṭam) - was seen; आमिषम् (āmiṣam) - meat;]
(By him, following in that forest, moving about trustfully, food while roaming, not after a long time, meat was seen.)
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॥
sa tam-unmātham āruhya tad-āmiṣam abhakṣayat। tasya upari sapatnasya baddhasya manasā hasan ॥12-136-28॥
[स (sa) - he; तम् (tam) - that; उन्माथम् (unmātham) - machine for execution; आaruh्य (āruhya) - having mounted; तत् (tat) - that; आमिषम् (āmiṣam) - meat; bait; अभक्षयत् (abhakṣayat) - ate; consumed; तस्य (tasya) - of him; उपरि (upari) - above; upon; सपत्नस्य (sapatnasya) - of the rival; बद्धस्य (baddhasya) - of the bound one; मनसा (manasā) - with the mind; हसन् (hasan) - laughing;]
(He, having mounted that execution machine, ate that bait. Above him, laughing in his mind at the bound rival.)
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॥
āmiṣe tu prasaktaḥ sa kadācidavalokayan। apaśyadaparaṃ ghoramātmanaḥ śatrumāgatam ॥12-136-29॥
[आमिषे (āmiṣe) - in bait; तु (tu) - but; प्रसक्तः (prasaktaḥ) - attached; स (sa) - he; कदाचित् (kadācit) - at some time; अवलोकयन् (avalokayan) - looking around; अपश्यत् (apaśyat) - he saw; अपरम् (aparam) - another; घोरम् (ghoram) - terrible; आत्मनः (ātmanaḥ) - to himself; शत्रुम् (śatrum) - enemy; आगतम् (āgatam) - arrived;]
(But being attached to bait, he, at some time, looking around, saw another terrible enemy arrived to himself.)
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॥
śaraprasūnasaṅkāśaṃ mahīvivaraśāyinam। nakulaṃ harikaṃ nāma capalaṃ tāmralocanam ॥12-136-30॥
[शर (śara) - arrow; प्रसून (prasūna) - flower; सङ्काशं (saṅkāśam) - resembling; मही (mahī) - earth; विवर (vivara) - cave; शायिनम् (śāyinam) - lying; नकुलं (nakulaṃ) - Nakula; हरिकं (harikaṃ) - Harika; नाम (nāma) - named; चपलं (capalaṃ) - restless; ताम्रलोचनम् (tāmralocanam) - copper-eyed;]
(Resembling a flower of an arrow, lying in the cave of the earth; Nakula, named Harika, restless, copper-eyed.)
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॥
tena mūṣakagandhena tvaramāṇam upāgatam। bhakṣārthaṃ lelihadvaktraṃ bhūmāv ūrdhvamukhaṃ sthitam ॥12-136-31॥
[तेन (tena) - by that; मूषकगन्धेन (mūṣakagandhena) - with the scent of a mouse; त्वरमाणम् (tvaramāṇam) - hastening; उपागतम् (upāgatam) - having approached; भक्षार्थम् (bhakṣārtham) - for the purpose of eating; लेलिहद्वक्त्रम् (lelihadvaktram) - with licking mouth; भूमौ (bhūmau) - on the ground; ऊर्ध्वमुखम् (ūrdhvamukham) - with face upwards; स्थितम् (sthitam) - standing;]
(By that, with the scent of a mouse, hastening, having approached; for the purpose of eating, with licking mouth, on the ground, with face upwards, standing.)
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॥
śākhāgatam ariṃ ca anyad apaśyat koṭara-ālayam। ulūkaṃ candrakaṃ nāma tīkṣṇa-tuṇḍaṃ kṣapācaram ॥12-136-32॥
[शाखा-गतम् (śākhā-gatam) - branch-entered; अरिम् (ariṃ) - enemy; च (ca) - and; अन्यत् (anyat) - another; अपश्यत् (apaśyat) - he saw; कोटर-आलयम् (koṭara-ālayam) - hollow-dwelling; उलूकम् (ulūkam) - owl; चन्द्रकं (candrakaṃ) - Candrakā (name); नाम (nāma) - named; तीक्ष्ण-तुण्डम् (tīkṣṇa-tuṇḍam) - sharp-beaked; क्षपाचरम् (kṣapācaram) - night-wanderer;]
(He saw another enemy who had entered the branch, dwelling in a hollow: an owl named Candraka, sharp-beaked, a night-wanderer.)
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॥
gatasya viṣayaṃ tasya nakulolūkayostadā। athāsyāsīdiyaṃ cintā tatprāpya sumahadbhayam ॥12-136-33॥
[गतस्य (gatasya) - of the gone; (of what has passed); विषयम् (viṣayam) - matter; object; तस्य (tasya) - of him; his; नकुलोलूकयोः (nakulolūkayoḥ) - of the mongoose and the owl; तदा (tadā) - then; at that time; अथ (atha) - then; now; अस्य (asya) - of him; his; आसीत् (āsīt) - there was; इयं (iyaṃ) - this; चिन्ता (cintā) - thought; worry; तत् (tat) - that; प्राप्य (prāpya) - having obtained; after reaching; सुमहत् (sumahat) - very great; भयम् (bhayam) - fear;]
(Of the gone matter of him, of the mongoose and the owl then; then for him there was this thought, having obtained that very great fear.)
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॥
āpadyasyāṃ sukaṣṭāyāṃ maraṇe samupasthite। samantādbhaya utpanne kathaṃ kāryaṃ hitaiṣiṇā ॥12-136-34॥
[आपदि (āpadi) - in calamity; अस्याम् (asyām) - in this; सुकष्टायाम् (sukaṣṭāyām) - in great distress; मरणे (maraṇe) - in death; समुपस्थिते (samupasthite) - when present; समन्तात् (samantāt) - from all sides; भय (bhaya) - fear; उत्पन्ने (utpanne) - arisen; कथम् (katham) - how; कार्यं (kāryaṃ) - should be done; हितैषिणा (hitaiṣiṇā) - by the well-wisher;]
(In calamity, in this great distress, when death is present, when fear has arisen from all sides, how should action be done by the well-wisher?)
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॥
sa tathā sarvato ruddhaḥ sarvatra samadarśanaḥ। abhavad bhaya-santaptaś cakre cemāṃ parāṃ gatim ॥12-136-35॥
[स (sa) - he; तथा (tathā) - thus; सर्वतः (sarvataḥ) - from all sides; रुद्धः (ruddhaḥ) - surrounded; सर्वत्र (sarvatra) - everywhere; समदर्शनः (samadarśanaḥ) - seeing equally; अभवत् (abhavat) - became; भय (bhaya) - fear; सन्तप्तः (santaptaḥ) - tormented; च (ca) - and; अकरोत् (cakre) - he made; च (ca) - and; इमाम् (imām) - this; पराम् (parām) - supreme; गतिम् (gatim) - course;]
(He thus, surrounded from all sides, seeing equally everywhere, became tormented by fear and made this supreme course.)
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॥
āpadvināśabhūyiṣṭhā śataikīyaṃ ca jīvitam। samantasaṃśayā ceyamasmānāpadupasthitā ॥12-136-36॥
[आपद् (āpad) - calamity; विनाश (vināśa) - destruction; भूयिष्ठा (bhūyiṣṭhā) - mostly; chiefly; शतैकीयं (śataikīyaṃ) - lasting a hundred years; centennial; च (ca) - and; जीवितम् (jīvitam) - life; समन्त (samanta) - on all sides; everywhere; संशया (saṃśayā) - doubts; uncertainties; च (ca) - and; इयम् (iyam) - this; अस्मान् (asmān) - us; आपद् (āpad) - calamity; उपस्थिता (upasthitā) - has approached; has come near;]
(Calamity, destruction, mostly; lasting a hundred years and life; on all sides, doubts and this us calamity has approached.)
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॥
gataṃ hi sahasā bhūmiṃ nakulo māṃ samāpnuyāt। ulūkaśceha tiṣṭhantaṃ mārjāraḥ pāśasaṅkṣayāt ॥12-136-37॥
[गतं (gataṃ) - gone; (having) gone; हि (hi) - indeed; surely; सहसा (sahasā) - suddenly; swiftly; भूमिं (bhūmiṃ) - ground; earth; नकुलः (nakulaḥ) - mongoose; मां (māṃ) - me; समाप्नुयात् (samāpnuyāt) - might reach; might attain; उलूकः (ulūkaḥ) - owl; च (ca) - and; इह (iha) - here; तिष्ठन्तं (tiṣṭhantam) - standing; remaining; मार्जारः (mārjāraḥ) - cat; पाशसङ्क्षयात् (pāśasaṅkṣayāt) - from the destruction of the snare; due to the loosening of the noose;]
(Gone indeed suddenly to the ground, the mongoose might reach me; and the owl here, standing, the cat (might reach) due to the destruction of the snare.)
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॥
na tvevās mad-vidhaḥ prājñaḥ saṁmohaṁ gantum arhati। kariṣye jīvite yatnaṁ yāvad ucchvāsa-nigraham ॥12-136-38॥
[न (na) - not; तु (tu) - but; एव (eva) - indeed; अस्मद्विधः (asmat-vidhaḥ) - like me; प्राज्ञः (prājñaḥ) - wise person; संमोहं (saṁmohaṁ) - delusion; गन्तुम् (gantum) - to go; अर्हति (arhati) - is fit; करिष्ये (kariṣye) - I shall do; जीविते (jīvite) - in life; यत्नं (yatnaṁ) - effort; यावत् (yāvat) - as long as; उच्छ्वास (ucchvāsa) - breath; निग्रहम् (nigraham) - control;]
(But indeed, a wise person like me is not fit to go into delusion. I shall make effort in life as long as there is control of breath.)
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॥
na hi buddhyānvitāḥ prājñā nītiśāstraviśāradāḥ। sambhramanty āpadaṃ prāpya mahato'rthān avāpya ca ॥12-136-39॥
[न (na) - not; हि (hi) - indeed; बुद्ध्या (buddhyā) - with intelligence; अन्विताः (anvitāḥ) - endowed; प्राज्ञाः (prājñāḥ) - wise ones; नीतिशास्त्र (nītiśāstra) - science of ethics; विशारदाः (viśāradāḥ) - proficient; सम्भ्रमन्ति (sambhramanti) - become confused; आपदं (āpadaṃ) - calamity; प्राप्य (prāpya) - having obtained; महतः (mahataḥ) - great; अर्थान् (arthān) - objects (of value); अवाप्य (avāpya) - having attained; च (ca) - and;]
(Not indeed those endowed with intelligence, wise ones proficient in the science of ethics, become confused having obtained calamity and having attained great objects (of value).)
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॥
na tv anyām iha mārjārād gatiṃ paśyāmi sāmpratam। viṣamastho hy ayaṃ jantuḥ kṛtyaṃ cāsya mahan mayā॥12-136-40॥
[न (na) - not; तु (tu) - but; अन्याम् (anyām) - other; इह (iha) - here; मार्जारात् (mārjārāt) - from the cat; गतिम् (gatim) - way; पश्यामि (paśyāmi) - I see; साम्प्रतम् (sāmpratam) - at present; विषमस्थः (viṣamasthaḥ) - placed in difficulty; हि (hi) - indeed; अयम् (ayam) - this; जन्तुः (jantuḥ) - creature; कृत्यम् (kṛtyam) - action; च (ca) - and; अस्य (asya) - his; महन् (mahan) - great; मया (mayā) - by me;]
(But I do not see here any other way from the cat at present; indeed, this creature is placed in difficulty, and his action is great by me.)
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॥
jīvitārthī kathaṁ tvadya prārthitaḥ śatrubhistribhiḥ। tasmādimamahaṁ śatruṁ mārjāraṁ saṁśrayāmi vai ॥12-136-41॥
[जीवितार्थी (jīvitārthī) - one seeking life; कथं (kathaṁ) - how; त्व (tva) - you; अद्य (adya) - today; प्रार्थितः (prārthitaḥ) - requested; शत्रुभिः (śatrubhiḥ) - by enemies; त्रिभिः (tribhiḥ) - by three; तस्मात् (tasmāt) - therefore; इमम् (imam) - this; अहम् (aham) - I; शत्रुम् (śatrum) - enemy; मार्जारम् (mārjāram) - cat; संश्रयामि (saṁśrayāmi) - take refuge; वै (vai) - indeed;]
(One seeking life, how today have you been requested by three enemies? Therefore, I indeed take refuge in this enemy, the cat.)
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॥
kṣatravidyāṃ samāśritya hitam asyopadhārye। yena imaṃ śatrusaṅghātaṃ matipūrveṇa vañcaye॥12-136-42॥
[क्षत्रविद्यां (kṣatravidyām) - the science of arms; समाश्रित्य (samāśritya) - having resorted to; हितम् (hitam) - benefit; अस्य (asya) - of him; उपधारये (upadhārye) - I consider; येन (yena) - by which; इमम् (imam) - this; शत्रुसङ्घातम् (śatrusaṅghātam) - host of enemies; मतिपूर्वेण (matipūrveṇa) - with prior intelligence; वञ्चये (vañcaye) - I may deceive;]
(Having resorted to the science of arms, I consider his benefit, by which, with prior intelligence, I may deceive this host of enemies.)
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॥
ayam atyantaśatrur me vaiṣamyaṃ paramaṃ gataḥ। mūḍho grāhayituṃ svārthaṃ saṅgatyā yadi śakyate ॥12-136-43॥
[अयम् (ayam) - this; अत्यन्तशत्रुः (atyantaśatruḥ) - utter enemy; मे (me) - to me; वैषम्यम् (vaiṣamyam) - inequality; परमम् (paramam) - supreme; गतः (gataḥ) - has gone; मूढः (mūḍhaḥ) - deluded; ग्राहयितुम् (grāhayitum) - to make understand; स्वार्थम् (svārtham) - own interest; सङ्गत्या (saṅgatyā) - by association; यदि (yadi) - if; शक्यते (śakyate) - is possible;]
(This utter enemy to me has reached supreme inequality. If it is possible, the deluded one should be made to understand his own interest by association.)
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॥
kadācid vyasanaṃ prāpya sandhiṃ kuryān mayā saha। balinā saṃniviṣṭasya śatror api parigrahaḥ ॥ kārya ity āhur ācāryā viṣame jīvitārthinā ॥12-136-44॥
[कदाचित् (kadācit) - at some time; व्यसनम् (vyasanam) - calamity; प्राप्य (prāpya) - having obtained; सन्धिम् (sandhim) - alliance; कुर्यात् (kuryāt) - should make; मया (mayā) - with me; सह (saha) - together; बलिना (balinā) - by the powerful; संनिविष्टस्य (saṃniviṣṭasya) - who is encamped; शत्रोः (śatroḥ) - of the enemy; अपि (api) - even; परिग्रहः (parigrahaḥ) - acceptance; कार्य (kārya) - should be done; इति (iti) - thus; आहुः (āhuḥ) - say; आचार्याः (ācāryāḥ) - teachers; विषमे (viṣame) - in difficulty; जीवितार्थिना (jīvitārthinā) - by one desiring life;]
(At some time, having obtained calamity, one should make alliance with me together; even acceptance of an enemy who is encamped by the powerful; should be done thus, say the teachers, in difficulty, by one desiring life.)
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॥
śreyān hi paṇḍitaḥ śatrur na ca mitram apaṇḍitam। mama hi amitre mārjāre jīvitaṃ sampratiṣṭhitam ॥12-136-45॥
[श्रेयान् (śreyān) - superior; हि (hi) - indeed; पण्डितः (paṇḍitaḥ) - wise person; शत्रुः (śatruḥ) - enemy; न (na) - not; च (ca) - and; मित्रम् (mitram) - friend; अपण्डितम् (apaṇḍitam) - unwise; मम (mama) - my; हि (hi) - indeed; अमित्रे (amitre) - in the enemy; मार्जारे (mārjāre) - in the cat; जीवितम् (jīvitam) - life; सम्प्रतिष्ठितम् (sampratiṣṭhitam) - established;]
(Indeed, a wise enemy is superior, not an unwise friend. For my life is indeed established in the enemy, the cat.)
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॥
hantainaṃ sampravakṣyāmi hetumātmābhirakṣaṇe। apīdānīm ayaṃ śatruḥ saṅgatyā paṇḍito bhavet॥12-136-46॥
[हन्त (hanta) - indeed; एनम् (enam) - this (one); सम्प्रवक्ष्यामि (sampravakṣyāmi) - I shall fully explain; हेतुम् (hetum) - reason; आत्मा (ātmā) - self; अभिरक्षणे (abhirakṣaṇe) - in protection; अपि (api) - even; इदानीम् (idānīm) - now; अयम् (ayam) - this; शत्रुः (śatruḥ) - enemy; सङ्गत्या (saṅgatyā) - by association; पण्डितः (paṇḍitaḥ) - wise; भवेत् (bhavet) - may become;]
(Indeed, I shall fully explain this reason for the protection of the self. Even now, this enemy may become wise by association.)
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॥
tato'rthagatitattvajñaḥ sandhivigrahakālavit। sāntvapūrvamidaṃ vākyaṃ mārjāraṃ mūṣako'bravīt ॥12-136-47॥
[ततः (tataḥ) - then; अर्थ-गति-तत्त्व-ज्ञः (artha-gati-tattva-jñaḥ) - knower of the essence of the course of meaning; सन्धि-विग्रह-काल-वित् (sandhi-vigraha-kāla-vit) - knower of the time for alliance and separation; सान्त्व-पूर्वम् (sāntva-pūrvam) - with conciliation first; इदं (idaṃ) - this; वाक्यम् (vākyam) - speech; मार्जारम् (mārjāram) - to the cat; मूषकः (mūṣakaḥ) - the mouse; अब्रवीत् (abravīt) - said;]
(Then, the knower of the essence of the course of meaning, the knower of the time for alliance and separation, with conciliation first, this speech to the cat the mouse said.)
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॥
sauhṛdenābhibhāṣe tvā kaccin mārjāra jīvasi। jīvitaṃ hi tavecchāmi śreyaḥ sādhāraṇaṃ hi nau ॥12-136-48॥
[सौहृदेन (sauhṛdena) - with friendship; अभिभाषे (abhibhāṣe) - I address (you); त्वा (tvā) - you; कच्चित् (kaccit) - whether; मार्जार (mārjāra) - O cat; जीवसि (jīvasi) - you live; जीवितम् (jīvitam) - life; हि (hi) - indeed; तव (tava) - your; इच्छामि (icchāmi) - I desire; श्रेयः (śreyaḥ) - welfare; साधारणम् (sādhāraṇam) - common; हि (hi) - indeed; नौ (nau) - for both of us;]
(With friendship I address you, O cat, whether you live; for I desire your life indeed; welfare is indeed common for both of us.)
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॥
na te saumya viṣattavyaṃ jīviṣyasi yathā purā। ahaṃ tvām uddhariṣyāmi prāṇān jahyāṃ hi te kṛte॥12-136-49॥
[न (na) - not; ते (te) - to you; सौम्य (saumya) - gentle one; विषत्तव्यं (viṣattavyam) - to be despaired; जीविष्यसि (jīviṣyasi) - you will live; यथा (yathā) - as; पुरा (purā) - before; अहं (ahaṃ) - I; त्वाम् (tvām) - you; उद्धरिष्यामि (uddhariṣyāmi) - will rescue; प्राणान् (prāṇān) - life-breaths; जह्याम् (jahyām) - would give up; हि (hi) - indeed; ते (te) - for you; कृते (kṛte) - for the sake;]
(Not to you, gentle one, is despair to be had; you will live as before. I will rescue you; I would give up my life-breaths indeed for your sake.)
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॥
asti kaścid upāyo'tra puṣkalaḥ pratibhāti mām। yena śakyas tvayā mokṣaḥ prāptuṃ śreyo yathā mayā ॥12-136-50॥
[अस्ति (asti) - there is; कश्चित् (kaścit) - some; उपायः (upāyaḥ) - means; अत्र (atra) - here; पुष्कलः (puṣkalaḥ) - abundant; प्रतिभाति (pratibhāti) - appears; माम् (mām) - to me; येन (yena) - by which; शक्यः (śakyaḥ) - possible; त्वया (tvayā) - by you; मोक्षः (mokṣaḥ) - liberation; प्राप्तुम् (prāptum) - to attain; श्रेयः (śreyaḥ) - the highest good; यथा (yathā) - as; मया (mayā) - by me;]
(There is some means here, abundant, that appears to me, by which liberation is possible for you to attain, the highest good, as by me.)
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॥
mayā hyupāyo dṛṣṭo'yaṃ vicārya matimātmanaḥ। ātmārthaṃ ca tvadarthaṃ ca śreyaḥ sādhāraṇaṃ hi nau ॥12-136-51॥
[मया (mayā) - by me; हि (hi) - indeed; उपायः (upāyaḥ) - means; दृष्टः (dṛṣṭaḥ) - seen; अयम् (ayam) - this; विचार्य (vicārya) - having considered; मतिम् (matim) - intellect; आत्मनः (ātmanaḥ) - of oneself; आत्मार्थम् (ātmārtham) - for oneself; च (ca) - and; त्वदर्थम् (tvadartham) - for you; च (ca) - and; श्रेयः (śreyaḥ) - good; साधारणम् (sādhāraṇam) - common; हि (hi) - indeed; नौ (nau) - for both of us;]
(By me indeed the means has been seen, this having considered the intellect of oneself; for oneself and for you and the good common indeed for both of us.)
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॥
idaṃ hi nakulolūkaṃ pāpabuddhyabhitaḥ sthitam। na dharṣayati mārjāra tena me svasti sāmpratam ॥12-136-52॥
[इदं (idaṃ) - this; हि (hi) - indeed; नकुल- (nakula-) - mongoose; उलूकं (olūkaṃ) - owl; पाप-बुद्ध्या (pāpa-buddhyā) - with evil intent; अभितः (abhitaḥ) - on all sides; स्थितम् (sthitam) - situated; न (na) - not; धर्षयति (dharṣayati) - attacks; मार्जार (mārjāra) - cat; तेन (tena) - by that; मे (me) - to me; स्वस्ति (svasti) - well-being; साम्प्रतम् (sāmpratam) - at present;]
(This indeed, the mongoose and the owl, with evil intent, situated on all sides; the cat does not attack by that; to me well-being at present.)
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॥
kūjaṃś capalanetro'yaṃ kauśiko māṃ nirīkṣate। nagaśākhāgrahastiṣṭhaṃstasyāhaṃ bhṛśamudvije ॥12-136-53॥
[कूजन् (kūjan) - cooing; चपलनेत्रः (capalanetraḥ) - with restless eyes; अयम् (ayam) - this; कौशिकः (kauśikaḥ) - Kauśika (sage); माम् (mām) - me; निरीक्षते (nirīkṣate) - looks at; नगशाखाग्र (nagaśākhāgra) - on the tip of a tree branch; स्थितः (sthitaḥ) - standing; तस्य (tasya) - of him; अहम् (aham) - I; भृशम् (bhṛśam) - greatly; उद्विजे (udvije) - am frightened;]
(Cooing, with restless eyes, this Kauśika looks at me; standing on the tip of a tree branch, of him I am greatly frightened.)
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॥
satāṃ sāptapadaṃ sakhyaṃ savāso me'si paṇḍitaḥ। sāṃvāsyakaṃ kariṣyāmi nāsti te mṛtyuto bhayam ॥12-136-54॥
[सतां (satām) - of the virtuous; साप्तपदं (sāptapadam) - seven-step; सख्यं (sakhyam) - friendship; सवासः (savāsaḥ) - dwelling together; मे (me) - my; असि (asi) - you are; पण्डितः (paṇḍitaḥ) - wise one; सांवास्यकं (sāṃvāsyakam) - companionship; करिष्यामि (kariṣyāmi) - I will do; नास्ति (nāsti) - there is not; ते (te) - for you; मृत्युतः (mṛtyutaḥ) - from death; भयम् (bhayam) - fear;]
(Of the virtuous, seven-step friendship, dwelling together, you are my wise one; companionship I will do, there is not for you fear from death.)
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॥
na hi śaknoṣi mārjāra pāśaṃ chettum vinā mayā। ahaṃ chetsyāmi te pāśaṃ yadi māṃ tvaṃ na hiṃsasi॥12-136-55॥
[न (na) - not; हि (hi) - indeed; शक्नोषि (śaknoṣi) - you are able; मार्जार (mārjāra) - O cat; पाशं (pāśaṃ) - the snare; छेत्तुं (chettum) - to cut; विना (vinā) - without; मया (mayā) - by me; अहं (ahaṃ) - I; छेत्स्यामि (chetsyāmi) - will cut; ते (te) - your; पाशं (pāśaṃ) - snare; यदि (yadi) - if; मां (māṃ) - me; त्वं (tvaṃ) - you; न (na) - not; हिंससि (hiṃsasi) - harm;]
(Not indeed you are able, O cat, the snare to cut without me. I will cut your snare if me you do not harm.)
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॥
tvam āśrito nagasya agraṃ mūlaṃ tvam upāśritaḥ। cira-uṣitau iha āvām vai vṛkṣe asmin viditaṃ hi te॥12-136-56॥
[त्वम् (tvam) - you; आश्रितः (āśritaḥ) - resorted; नगस्य (nagasya) - of the tree; अग्रं (agraṃ) - top; मूलं (mūlaṃ) - root; त्वम् (tvam) - you; उपाश्रितः (upāśritaḥ) - approached; चिरोषितौ (cira-uṣitau) - long-abiding (dual); इह (iha) - here; आवाम् (āvām) - we both (dual); वै (vai) - indeed; वृक्षे (vṛkṣe) - on the tree; अस्मिन् (asmin) - in this; विदितं (viditaṃ) - known; हि (hi) - indeed; ते (te) - to you;]
(You have resorted to the top of the tree, I have approached the root. We both have long-abided here on this tree, this is indeed known to you.)
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॥
yasmin nāśvasate kaścid yaś ca nāśvasate kvacit। na tau dhīrāḥ praśaṃsanti nityam udvignacetasau ॥12-136-57॥
[यस्मिन् (yasmin) - in whom; न (na) - not; आश्वसते (āśvasate) - trusts; कश्चित् (kaścit) - anyone; यः (yaḥ) - who; च (ca) - and; न (na) - not; आश्वसते (āśvasate) - trusts; क्वचित् (kvacit) - anywhere; न (na) - not; तौ (tau) - those two; धीराः (dhīrāḥ) - wise; प्रशंसन्ति (praśaṃsanti) - praise; नित्यम् (nityam) - always; उद्विग्नचेतसौ (udvignacetasau) - with agitated minds;]
(In whom not anyone trusts, and who does not trust anyone anywhere, those two the wise do not praise, always with agitated minds.)
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॥
tasmād vivardhatāṃ prītiḥ satyā saṅgatir astu nau। kālātītam apārthaṃ hi na praśaṃsanti paṇḍitāḥ ॥12-136-58॥
[तस्मात् (tasmāt) - therefore; विवर्धताम् (vivardhatām) - may increase; प्रीतिः (prītiḥ) - affection; सत्या (satyā) - true; सङ्गतिः (saṅgatiḥ) - association; अस्तु (astu) - let there be; नौ (nau) - for us (dual); कालातीतम् (kālātītam) - beyond time; अपार्थम् (apārtham) - useless; हि (hi) - indeed; न (na) - not; प्रशंसन्ति (praśaṃsanti) - praise; पण्डिताः (paṇḍitāḥ) - the wise;]
(Therefore, may affection increase, may true association be for us. The wise indeed do not praise what is beyond time and useless.)
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॥
arthayuktim imāṃ tāvad yathābhūtāṃ niśāmaya। tava jīvitam icchāmi tvaṃ mama icchasi jīvitam ॥12-136-59॥
[अर्थयुक्तिम् (arthayuktim) - reasoned argument; इमाम् (imām) - this; तावत् (tāvat) - now; यथाभूताम् (yathābhūtām) - as it is; निशामय (niśāmaya) - listen; तव (tava) - your; जीवितम् (jīvitam) - life; इच्छामि (icchāmi) - I desire; त्वम् (tvaṃ) - you; मम (mama) - my; इच्छसि (icchasi) - desire; जीवितम् (jīvitam) - life;]
(Listen now to this reasoned argument as it is. I desire your life; you desire my life.)
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॥
kaścit tarati kāṣṭhena sugambhīrāṃ mahānadīm। sa tārayati tat kāṣṭhaṃ sa ca kāṣṭhena tāryate ॥12-136-60॥
[कश्चित् (kaścit) - someone; तरति (tarati) - crosses; काष्ठेन (kāṣṭhena) - by a log; सुगम्भीराम् (sugambhīrām) - very deep; महानदीम् (mahānadīm) - great river; सः (saḥ) - he; तारयति (tārayati) - causes to cross; तत् (tat) - that; काष्ठम् (kāṣṭham) - log; सः (saḥ) - he; च (ca) - and; काष्ठेन (kāṣṭhena) - by the log; तार्यते (tāryate) - is caused to cross;]
(Someone crosses the very deep great river by a log. He causes that log to cross, and he too is caused to cross by the log.)
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॥
īdṛśo nau samāyogo bhaviṣyati sunistaraḥ। ahaṃ tvāṃ tārayiṣyāmi tvaṃ ca māṃ tārayiṣyasi ॥12-136-61॥
[ईदृशः (īdṛśaḥ) - such as this; नौ (nau) - for us two; समायोगः (samāyogaḥ) - union; भविष्यति (bhaviṣyati) - will be; सुनिस्तरः (sunistaraḥ) - very easily crossed; अहम् (aham) - I; त्वाम् (tvām) - you; तारयिष्यामि (tārayiṣyāmi) - will cause to cross; त्वम् (tvam) - you; च (ca) - and; माम् (mām) - me; तारयिष्यसि (tārayiṣyasi) - will cause to cross;]
(Such a union for us two will be very easily crossed. I will cause you to cross, and you will cause me to cross.)
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॥
evam-uktvā tu palitas-tad-artham-ubhayor-hitam। hetumad-grahaṇīyaṃ ca kālākāṅkṣī vyapaikṣata ॥12-136-62॥
[एवम् (evam) - thus; उक्त्वा (uktvā) - having spoken; तु (tu) - but; पलितः (palitaḥ) - Palita (the name); तदर्थम् (tad-artham) - for that purpose; उभयोः (ubhayoh) - of both; हितम् (hitam) - welfare; हेतुमत् (hetumat) - with reasoning; ग्रहणीयम् (grahaṇīyam) - to be accepted; च (ca) - and; कालाकाङ्क्षी (kālākāṅkṣī) - waiting for the right time; व्यपैक्षत (vyapaikṣata) - he waited;]
(Thus having spoken, but Palita for that purpose, for the welfare of both, and that which is to be accepted with reasoning, waiting for the right time, he waited.)
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॥
atha suvyāhṛtaṃ tasya śrutvā śatrurvicakṣaṇaḥ। hetumadgrahaṇīyārthaṃ mārjāro vākyamabravīt ॥12-136-63॥
[अथ (atha) - then; सुव्याहृतं (suvyāhṛtam) - well-spoken; तस्य (tasya) - his; श्रुत्वा (śrutvā) - having heard; शत्रुः (śatruḥ) - enemy; विचक्षणः (vicakṣaṇaḥ) - wise; हेतुमत् (hetumat) - with reason; ग्रहणीयार्थम् (grahaṇīyārtham) - for the purpose of understanding; मार्जारः (mārjāraḥ) - the cat; वाक्यम् (vākyam) - speech; अब्रवीत् (abravīt) - spoke;]
(Then, having heard his well-spoken words, the wise enemy, for the purpose of understanding the reason, the cat spoke speech.)
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॥
buddhimān vākyasampannas tad vākyam anuvarṇayan। tām avasthām avekṣyāntyāṃ sāmnaiva pratyapūjayat ॥12-136-64॥
[बुद्धिमान् (buddhimān) - possessing intelligence; वाक्यसम्पन्नः (vākyasampannaḥ) - endowed with speech; तत् (tat) - that; वाक्यम् (vākyam) - speech; अनुवर्णयन् (anuvarṇayan) - repeating; ताम् (tām) - her; अवस्थाम् (avasthām) - condition; अवेक्ष्य (avekṣya) - having observed; अन्त्याम् (antyām) - final; साम्ना (sāmnā) - with conciliation; एव (eva) - indeed; प्रत्यपूजयत् (pratyapūjayat) - honored in return;]
(Possessing intelligence, endowed with speech, repeating that speech, having observed her final condition, indeed honored (her) in return with conciliation.)
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॥
tatastīkṣṇāgradaśano vaiḍūryamaṇilocanaḥ। mūṣakaṃ mandamudvīkṣya mārjāro lomaśo'bravīt ॥12-136-65॥
[ततः (tataḥ) - then; तीक्ष्ण-अग्र-दशनः (tīkṣṇa-agra-daśanaḥ) - with sharp-pointed teeth; वैडूर्य-मणि-लोचनः (vaiḍūrya-maṇi-locanaḥ) - having eyes like cat's-eye gem; मूषकम् (mūṣakam) - mouse; मन्दम् (mandam) - slowly; उद्वीक्ष्य (udvīkṣya) - having looked at; मार्जारः (mārjāraḥ) - the cat; लोमशः (lomaśaḥ) - hairy; अब्रवीत् (abravīt) - said;]
(Then, with sharp-pointed teeth, having eyes like a cat's-eye gem, the hairy cat, having slowly looked at the mouse, said:)
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॥
nandāmi saumya bhadraṃ te yo māṃ jīvantam icchasi। śreyaś ca yadi jānīṣe kriyatāṃ mā vicāraya ॥12-136-66॥
[नन्दामि (nandāmi) - I rejoice; सौम्य (saumya) - gentle one; भद्रं (bhadraṃ) - welfare; ते (te) - to you; यः (yaḥ) - who; माम् (mām) - me; जीवन्तम् (jīvantam) - living; इच्छसि (icchasi) - you desire; श्रेयः (śreyaḥ) - the better; च (ca) - and; यदि (yadi) - if; जानीषे (jānīṣe) - you know; क्रियताम् (kriyatām) - let it be done; मा (mā) - not; विचारय (vicāraya) - deliberate; ॥१२-१३६-६६॥ (॥12-136-66॥) - ;]
(I rejoice, gentle one, welfare to you, who desire me living. And if you know the better, let it be done, do not deliberate.)
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॥
ahaṃ hi dṛḍham-āpannas tvam āpannataro mayā। dvayor āpannayoḥ sandhiḥ kriyatāṃ mā vicāraya ॥12-136-67॥
[अहं (ahaṃ) - I; हि (hi) - indeed; दृढम् (dṛḍham) - firmly; आपन्नः (āpannaḥ) - afflicted; त्वम् (tvam) - you; आपन्नतरः (āpannataraḥ) - more afflicted; मया (mayā) - by me; द्वयोः (dvayoḥ) - of the two; आपन्नयोः (āpannayoḥ) - of the afflicted; सन्धिः (sandhiḥ) - union; क्रियताम् (kriyatām) - let it be made; मा (mā) - do not; विचारय (vicāraya) - consider;]
(I indeed am firmly afflicted, you are more afflicted than I. Of the two afflicted, let a union be made, do not consider.)
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॥
vidhatsva prāptakālaṃ yat kāryaṃ sidhyatu ca avayoḥ। mayi kṛcchrāt vinirmukte na vinaṅkṣyati te kṛtam ॥12-136-68॥
[विधत्स्व (vidhatsva) - do; (you) arrange; प्राप्तकालं (prāptakālam) - (that which is) timely; (the) proper time; यत् (yat) - which; what; कार्यं (kāryam) - action; to be done; सिध्यतु (sidhyatu) - may (it) succeed; च (ca) - and; आवयोः (avayoḥ) - of us both; मयि (mayi) - when I; कृच्छ्रात् (kṛcchrāt) - from difficulty; विनिर्मुक्ते (vinirmukte) - having been released; न (na) - not; विनङ्क्ष्यति (vinaṅkṣyati) - will perish; ते (te) - your; कृतम् (kṛtam) - deed; (what is) done;]
(Do (you) arrange (that) which is timely action, may it succeed for both of us. When I am released from difficulty, your deed will not perish.)
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॥
nyastamāno'smi bhakto'smi śiṣyas tvaddhitakṛt tathā| nideśavaśavartī ca bhavantaṃ śaraṇaṃ gataḥ ॥12-136-69॥
[न्यस्त (nyasta) - laid down; मानः (mānaḥ) - pride; अस्मि (asmi) - I am; भक्तः (bhaktaḥ) - devoted; अस्मि (asmi) - I am; शिष्यः (śiṣyaḥ) - disciple; त्वत् (tvat) - your; हितकृत् (hitakṛt) - well-wisher; तथा (tathā) - so; निदेश (nideśa) - command; वश (vaśa) - under control; वर्ती (vartī) - acting; च (ca) - and; भवन्तम् (bhavantam) - you; शरणम् (śaraṇam) - refuge; गतः (gataḥ) - gone;]
(Laid down pride I am, devoted I am, disciple, your well-wisher so, under command's control acting and you refuge gone.)
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॥
ityevamuktaḥ palito mārjāraṃ vaśamāgatam। vākyaṃ hitamuvācedamabhinītārthamarthavat ॥12-136-70॥
[इति (iti) - thus; एवम् (evam) - in this way; उक्तः (uktaḥ) - having been addressed; पलितः (palitaḥ) - the old one; मार्जारम् (mārjāram) - the cat; वशम् (vaśam) - under control; आगतम् (āgatam) - having come; वाक्यं (vākyaṃ) - speech; हितम् (hitam) - beneficial; उवाच (uvāca) - said; इदम् (idam) - this; अभिनीतार्थम् (abhinītārtham) - with well-expressed meaning; अर्थवत् (arthavat) - meaningful;]
(Thus, having been addressed in this way, the old one (palitaḥ) saw the cat brought under control. He spoke this beneficial speech, with well-expressed and meaningful intent.)
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॥
udāraṃ yad bhavān āha na etac citraṃ bhavad-vidhe। vidito yaḥ tu mārgaḥ me hita-artham śṛṇu tam mama॥12-136-71॥
[उदारं (udāram) - noble; यत् (yat) - which; भवान् (bhavān) - you; आह (āha) - said; न (na) - not; एतत् (etat) - this; चित्रम् (citram) - wonderful; भवत्-विधे (bhavad-vidhe) - to one like you; विदितः (viditaḥ) - known; यः (yaḥ) - which; तु (tu) - but; मार्गः (mārgaḥ) - path; मे (me) - to me; हित-अर्थम् (hita-artham) - for the purpose of welfare; शृणु (śṛṇu) - hear; तम् (tam) - that; मम (mama) - from me;]
(Noble is that which you have said; this is not wonderful for one like you. The path which is known to me for the purpose of welfare, hear that from me.)
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॥
ahaṃ tvānupravekṣyāmi nakulānme mahadbhayam। trāyasva māṃ mā vadhīśca śakto'smi tava mokṣaṇe ॥12-136-72॥
[अहं (ahaṃ) - I; त्वाम् (tvām) - you; अनुप्रवेक्ष्यामि (anupravekṣyāmi) - I shall enter after; नकुलात् (nakulāt) - from the mongoose; मे (me) - my; महत् (mahat) - great; भयम् (bhayam) - fear; त्रायस्व (trāyasva) - protect; माम् (mām) - me; मा (mā) - not; वधीः (vadhīḥ) - kill; च (ca) - and; शक्तः (śaktaḥ) - able; अस्मि (asmi) - am; तव (tava) - your; मोक्षणे (mokṣaṇe) - in release;]
(I you after shall enter, from the mongoose my great fear; protect me, do not kill and (I) am able in your release.)
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॥
ulūkāc caiva māṃ rakṣa kṣudraḥ prārthayate hi mām। ahaṃ chetsyāmi te pāśān sakhe satyena te shape ॥12-136-73॥
[उलूकात् (ulūkāt) - from Ulūka; च (ca) - and; एव (eva) - indeed; माम् (mām) - me; रक्ष (rakṣa) - protect; क्षुद्रः (kṣudraḥ) - the petty one; प्रार्थयते (prārthayate) - requests; हि (hi) - indeed; माम् (mām) - me; अहम् (aham) - I; छेत्स्यामि (chetsyāmi) - will cut; ते (te) - your; पाशान् (pāśān) - bonds; सखे (sakhe) - O friend; सत्येन (satyena) - by truth; ते (te) - to you; शपे (shape) - I swear;]
(From Ulūka and indeed protect me; the petty one requests me indeed. I will cut your bonds, O friend, by truth I swear to you.)
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॥
tad-vacaḥ saṅgataṃ śrutvā lomaśo yuktam-arthavat। harṣād-udvīkṣya palitaṃ svāgatenābhyapūjayat ॥12-136-74॥
[तत् (tat) - that; वचः (vacaḥ) - speech; सङ्गतम् (saṅgatam) - appropriate; श्रुत्वा (śrutvā) - having heard; लोमशः (lomaśaḥ) - Lomaśa; युक्तम् (yuktam) - proper; अर्थवत् (arthavat) - meaningful; हर्षात् (harṣāt) - from joy; उद्वीक्ष्य (udvīkṣya) - having looked up; पलितम् (palitam) - grey-haired; स्वागतेन (svāgatena) - with welcome; अभ्यपूजयत् (abhyapūjayat) - honored;]
(Having heard that appropriate speech, Lomaśa, proper and meaningful, from joy, having looked up at the grey-haired one, honored (him) with welcome.)
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॥
sa taṃ sampūjya palitaṃ mārjāraḥ sauhṛde sthitaḥ। suvicintyābravīddhīraḥ prītastvarita eva hi॥12-136-75॥
[स (sa) - he; तं (taṃ) - him; सम्पूज्य (sampūjya) - having honored; पलितं (palitaṃ) - the old (one); मार्जारः (mārjāraḥ) - the cat; सौहृदे (sauhṛde) - in friendship; स्थितः (sthitaḥ) - remained; सुविचिन्त्य (suvicintya) - having well considered; अब्रवीत् (abravīt) - spoke; धीरः (dhīraḥ) - the wise one; प्रीतः (prītaḥ) - pleased; त्वरित (tvarita) - quickly; एव (eva) - indeed; हि (hi) - for;]
(He, having honored him, the old cat, remained in friendship. Having well considered, the wise one, pleased, indeed quickly spoke.)
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॥
kṣipram āgaccha bhadraṃ te tvaṃ me prāṇasamaḥ sakhā। tava prājña prasādād dhi kṣipraṃ prāpsyāmi jīvitam ॥12-136-76॥
[क्षिप्रम् (kṣipram) - quickly; आगच्छ (āgaccha) - come; भद्रं (bhadraṃ) - auspiciousness; ते (te) - to you; त्वम् (tvam) - you; मे (me) - my; प्राणसमः (prāṇasamaḥ) - equal to life-breath; सखा (sakhā) - friend; तव (tava) - your; प्राज्ञ (prājña) - wise; प्रसादात् (prasādāt) - by favor; हि (hi) - indeed; क्षिप्रम् (kṣipram) - quickly; प्राप्स्यामि (prāpsyāmi) - I shall obtain; जीवितम् (jīvitam) - life;]
(Quickly come, auspiciousness to you, you my friend equal to life-breath; by your wise favor indeed I shall quickly obtain life.)
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॥
yadyadevaṅgatēnādy śakyaṃ kartuṃ mayā tava। tadājñāpaya kartāhaṃ sandhirevāstu nau sakhe॥12-136-77॥
[यदि (yadi) - if; अद्य (adya) - today; एवम् (evam) - thus; गतैः (gataih) - by those who have gone; by the departed; शक्यम् (śakyam) - possible; कर्तुम् (kartum) - to do; मया (mayā) - by me; तव (tava) - for you; तत् (tat) - that; आज्ञापय (ājñāpaya) - command; कर्ताऽहम् (kartā'ham) - I am the doer; सन्धिः (sandhiḥ) - alliance; एव (eva) - indeed; अस्तु (astu) - let it be; नौ (nau) - for us two; सखे (sakhe) - O friend;]
(If today, by those who have gone, it is possible to do for you by me, then command that; I am the doer. Let there indeed be alliance for us two, O friend.)
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॥
asmātte saṃśayān muktaḥ samitraghaṇabāndhavaḥ। sarvakāryāṇi kartāhaṃ priyāṇi ca hitāni ca ॥12-136-78॥
[अस्मात् (asmāt) - from this; ते (te) - your; संशयात् (saṃśayāt) - from doubts; मुक्तः (muktaḥ) - freed; समित्रगणबान्धवः (samitraghaṇabāndhavaḥ) - with friends, groups, and relatives; सर्वकार्याणि (sarvakāryāṇi) - all actions; कर्ता (kartā) - doer; अहम् (aham) - I; प्रियाणि (priyāṇi) - dear; च (ca) - and; हितानि (hitāni) - beneficial; च (ca) - and;]
(From this, you, freed from doubts, with friends, groups, and relatives, I am the doer of all actions, both dear and beneficial.)
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॥
muktaś ca vyasanād asmāt saumya aham api nāma te। prītim utpādayeyaṃ ca pratikartuṃ ca śaknuyām ॥12-136-79॥
[मुक्तः (muktaḥ) - liberated; च (ca) - and; व्यसनात् (vyasanāt) - from misfortune; अस्मात् (asmāt) - from this; सौम्य (saumya) - gentle one; अहम् (aham) - I; अपि (api) - also; नाम (nāma) - indeed; ते (te) - to you; प्रीतिम् (prītim) - affection; उत्पादयेयम् (utpādayeyam) - might produce; च (ca) - and; प्रतिकर्तुम् (pratikartum) - to reciprocate; च (ca) - and; शक्नुयाम् (śaknuyām) - might be able;]
(Liberated and from this misfortune, gentle one, I also indeed to you affection might produce and to reciprocate and might be able.)
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॥
grāhayitvā tu taṃ svārthaṃ mārjāraṃ mūṣakastadā। praviveśa suvisrabdhaḥ samyagarthāṃścacāra ha ॥12-136-80॥
[ग्राहयित्वा (grāhayitvā) - having caused to be understood; तु (tu) - but; तं (taṃ) - him; स्वार्थं (svārtham) - his own purpose; मार्जारं (mārjāram) - the cat; मूषकः (mūṣakaḥ) - the mouse; तदा (tadā) - then; प्रविवेश (praviveśa) - entered; सुविस्रब्धः (suvisrabdhaḥ) - very confident; सम्यक् (samyak) - properly; अर्थांश्च (arthāṃśca) - the objects (of purpose) and; अचार (cacāra) - moved about; ह (ha) - indeed;]
(Having caused the cat to understand his own purpose, then the mouse, very confident, entered and properly moved about the objects (of purpose), indeed.)
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॥
evam āśvāsito vidvān mārjāreṇa sa mūṣakaḥ। mārjāra-orasi visrabdhaḥ suṣvāpa pitṛ-mātṛ-vat ॥12-136-81॥
[एवम् (evam) - thus; आश्वासितः (āśvāsitaḥ) - comforted; विद्वान् (vidvān) - wise; मार्जारेण (mārjāreṇa) - by the cat; सः (saḥ) - he; मूषकः (mūṣakaḥ) - mouse; मार्जार (mārjāra) - cat; उरसि (urasi) - on the chest; विस्रब्धः (visrabdhaḥ) - confidently; सुष्वाप (suṣvāpa) - slept; पितृ (pitṛ) - father; मातृवत् (mātṛ-vat) - like (with) mother;]
(Thus comforted, the wise mouse by the cat, he (the mouse), on the cat's chest, confidently slept like (with) father and mother.)
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॥
līnaṃ tu tasya gātreṣu mārjārasya atha mūṣakam। tau dṛṣṭvā nakula-olūkau nirāśau jagmatuḥ gṛhān ॥12-136-82॥
[लीनम् (līnam) - absorbed; merged; तु (tu) - but; तस्य (tasya) - his; गात्रेषु (gātreṣu) - in the limbs; मार्जारस्य (mārjārasya) - of the cat; अथ (atha) - then; मूषकम् (mūṣakam) - the mouse; तौ (tau) - those two; दृष्ट्वा (dṛṣṭvā) - having seen; नकुल- (nakula-) - the mongoose; औलूकौ (olūkau) - and the owl; निराशौ (nirāśau) - disappointed; जग्मतु: (jagmatuḥ) - went; गृहान् (gṛhān) - to their homes;]
(But the mouse, having merged into the limbs of the cat, those two—the mongoose and the owl—having seen (this), disappointed, went to their homes.)
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॥
līnastu tasya gātreṣu palito deśakālavit। ciccheda pāśānnṛpate kālākāṅkṣī śanaiḥ śanaiḥ ॥12-136-83॥
[लीनः (līnaḥ) - merged; dissolved; तु (tu) - but; तस्य (tasya) - his; गात्रेषु (gātreṣu) - in the limbs; पलितः (palitaḥ) - grey-haired; aged; देशकालवित् (deśakālavit) - knower of place and time; चिच्छेद (ciccheda) - cut off; severed; पाशान् (pāśān) - bonds; fetters; नृपते (nṛpate) - O king; कालाकाङ्क्षी (kālākāṅkṣī) - one who desires the right time; शनैः शनैः (śanaiḥ śanaiḥ) - slowly, slowly;]
(Merged but his in the limbs, grey-haired, knower of place and time, cut off the bonds, O king, desiring the right time, slowly, slowly.)
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॥
atha bandha-parikliṣṭo mārjāro vīkṣya mūṣakam। chindantaṃ vai tadā pāśān atvarantaṃ tvarānvitaḥ ॥12-136-84॥
[अथ (atha) - then; बन्धपरिक्लिष्टः (bandha-parikliṣṭaḥ) - afflicted by bondage; मार्जारः (mārjāraḥ) - the cat; वीक्ष्य (vīkṣya) - having seen; मूषकम् (mūṣakam) - the mouse; छिन्दन्तम् (chindantam) - cutting; वै (vai) - indeed; तदा (tadā) - then; पाशान् (pāśān) - the bonds; अत्वरन्तम् (atvarantam) - not hurrying; त्वरान्वितः (tvarānvitaḥ) - endowed with haste;]
(Then the cat, afflicted by bondage, having seen the mouse cutting the bonds, indeed then (saw) it not hurrying, (but himself was) endowed with haste.)
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॥
tam atvarantaṃ palitaṃ pāśānāṃ chedane tadā। sañcodayitum ārebhe mārjāro mūṣakaṃ tadā ॥12-136-85॥
[तम् (tam) - him; अत्वरन्तम् (atvarantam) - not-hurrying; पलितम् (palitam) - aged; पाशानाम् (pāśānām) - of the nooses; छेदने (chedane) - for cutting; तदा (tadā) - then; सञ्चोदयितुम् (sañcodayitum) - to urge; आरेभे (ārebhe) - began; मार्जारः (mārjāraḥ) - the cat; मूषकम् (mūṣakam) - the mouse; तदा (tadā) - then;]
(Him not-hurrying, aged, for cutting the nooses then, to urge began the cat the mouse then.)
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॥
kiṃ saumya nābhitvarase kiṃ kṛtārtho'vamanyase। chindhi pāśānamitraghna purā śvapaca eti saḥ॥12-136-86॥
[किं (kiṃ) - what; सौम्य (saumya) - gentle one; न (na) - not; अभित्वरसे (abhitvarase) - do you hasten; किं (kiṃ) - what; कृतार्थः (kṛtārthaḥ) - one who has accomplished his purpose; अवमन्यसे (avamanyase) - do you disregard; छिन्धि (chindhi) - cut; पाशान् (pāśān) - bonds; अमित्रघ्न (amitraghna) - destroyer of enemies; पुरा (purā) - formerly; श्वपचः (śvapacaḥ) - one who cooks dog-meat; एति (eti) - goes; सः (saḥ) - he;]
(What, gentle one, do you not hasten? What, accomplished one, do you disregard? Cut the bonds, O destroyer of enemies! Formerly, he who cooks dog-meat goes.)
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॥
ity-uktas-tvaratā tena matimān palito'bravīt। mārjāram akṛtaprajñaṃ vaśyam ātmahitaṃ vacaḥ ॥12-136-87॥
[इति (iti) - thus; उक्तः (uktaḥ) - having been said; त्वरता (tvaratā) - with haste; तेन (tena) - by him; मतिमान् (matimān) - wise; पलितः (palitaḥ) - the old one; अब्रवीत् (abravīt) - said; मार्जारम् (mārjāram) - to the cat; अकृतप्रज्ञम् (akṛtaprajñam) - lacking discernment; वश्यम् (vaśyam) - submissive; आत्महितम् (ātmahitam) - for one's own benefit; वचः (vacaḥ) - words;]
(Thus, having been addressed with haste by him, the wise old one said to the cat lacking discernment, submissive, words for his own benefit.)
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॥
tūṣṇīṃ bhava na te saumya tvarā kāryā na sambhramaḥ। vayamevātra kālajñā na kālaḥ parihāsyate॥12-136-88॥
[तूष्णीं (tūṣṇīm) - silently; भव (bhava) - be; न (na) - not; ते (te) - by you; सौम्य (saumya) - gentle one; त्वरा (tvarā) - haste; कार्या (kāryā) - should be done; न (na) - not; सम्भ्रमः (sambhramaḥ) - confusion; वयम् (vayam) - we; एव (eva) - indeed; अत्र (atra) - here; कालज्ञाः (kālajñāḥ) - knowers of time; न (na) - not; कालः (kālaḥ) - time; परिहास्यते (parihāsyate) - is to be disregarded;]
(Be silent, O gentle one, do not act with haste, do not be confused. We alone here are knowers of time, not time is to be disregarded.)
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॥
akāle kṛtyam ārabdhaṃ kartuṃ nārthāya kalpate। tadeva kāla ārabdhaṃ mahate'rthāya kalpate ॥12-136-89॥
[अकाले (akāle) - not at the proper time; कृत्यम् (kṛtyam) - action to be done; आरब्धं (ārabdhaṃ) - begun; कर्तुं (kartuṃ) - to do; न (na) - not; अर्थाय (arthāya) - for the purpose; कल्पते (kalpate) - is suitable; तत् (tat) - that; एव (eva) - indeed; काले (kāle) - at the proper time; आरब्धं (ārabdhaṃ) - begun; महतः (mahataḥ) - great; अर्थाय (arthāya) - for the purpose; कल्पते (kalpate) - is suitable;]
(An action begun at an improper time is not suitable for its purpose. That same action, when begun at the proper time, is suitable for a great purpose.)
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॥
akālavipramuktān me tvatta eva bhayaṃ bhavet। tasmāt kālaṃ pratīkṣasva kim iti tvarase sakhe ॥12-136-90॥
[अकाल-विप्रमुक्तात् (akāla-vipramuktāt) - from one released at a wrong time; मे (me) - to me; त्वत्तः (tvattaḥ) - from you; एव (eva) - indeed; भयम् (bhayam) - fear; भवेत् (bhavet) - would arise; तस्मात् (tasmāt) - therefore; कालम् (kālam) - the (right) time; प्रतीक्षस्व (pratīkṣasva) - wait for; किम् (kim) - why; इति (iti) - thus; त्वरसे (tvarase) - you hurry; सखे (sakhe) - O friend;]
(From one released at a wrong time, to me indeed fear would arise from you. Therefore, wait for the (right) time. Why thus do you hurry, O friend?)
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॥
yāvatpaśyāmi caṇḍālam āyāntaṃ śastrapāṇinam। tataś chetsyāmi te pāśaṃ prāpte sādhāraṇe bhaye ॥12-136-91॥
[यावत् (yāvat) - as long as; पश्यामि (paśyāmi) - I see; चण्डालम् (caṇḍālam) - the outcaste; आयान्तम् (āyāntam) - approaching; शस्त्रपाणिनम् (śastrapāṇinam) - with weapon in hand; ततः (tataḥ) - then; छेत्स्यामि (chetsyāmi) - I will cut; ते (te) - your; पाशं (pāśaṃ) - noose; प्राप्ते (prāpte) - when has arrived; साधारणे (sādhāraṇe) - common; भये (bhaye) - danger;]
(As long as I see the outcaste approaching with weapon in hand, then I will cut your noose when common danger has arrived.)
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॥
tasmin kāle pramuktas tvaṃ tarum eva adhirohasi। na hi te jīvitāt anyat kiñcit kṛtyaṃ bhaviṣyati ॥12-136-92॥
[तस्मिन् (tasmin) - in that; (locative singular of 'tat') काले (kāle) - time; (locative singular of 'kāla') प्रमुक्तः (pramuktaḥ) - having been released; (past passive participle of 'pra-muc') त्वं (tvaṃ) - you; (nominative singular) तरुम् (tarum) - tree; (accusative singular of 'taru') एव (eva) - only; (emphatic particle) अधिरोहसि (adhirohasi) - ascend; (2nd person singular present of 'adhi-ruh') न (na) - not; हि (hi) - indeed; ते (te) - for you; (dative singular of 'tvam') जीवितात् (jīvitāt) - than life; (ablative singular of 'jīvita') अन्यत् (anyat) - other; (accusative singular of 'anya') किञ्चित् (kiñcit) - anything; (indefinite pronoun) कृत्यम् (kṛtyam) - to be done; (gerundive of 'kṛ') भविष्यति (bhaviṣyati) - will be; (3rd person singular future of 'bhū');]
(At that time, having been released, you ascend only the tree. Indeed, for you, nothing else to be done will be other than life.)
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॥
tato bhavatyatikrānte traste bhīte ca lomaśa। ahaṃ bilaṃ pravekṣyāmi bhavāñchākhāṃ gamiṣyati ॥12-136-93॥
[ततः (tataḥ) - then; भवति (bhavati) - your; अतिक्रान्ते (atikrānte) - having passed; त्रस्ते (traste) - frightened; भीते (bhīte) - afraid; च (ca) - and; लोमश (lomaśa) - Lomaśa; अहम् (aham) - I; बिलम् (bilam) - hole; प्रवेक्ष्यामि (pravekṣyāmi) - shall enter; भवान् (bhavān) - you; शाखाम् (śākhām) - branch; गमिष्यति (gamiṣyati) - will go;]
(Then, when your fear has passed, frightened and afraid, O Lomaśa, I shall enter the hole; you will go to the branch.)
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॥
evam-uktas-tu mārjāro mūṣakeṇātmano hitam। vacanaṃ vākyatattvajño jīvitārthī mahāmatiḥ ॥12-136-94॥
[एवम् (evam) - thus; उक्तः (uktaḥ) - spoken; तु (tu) - but; मार्जारः (mārjāraḥ) - cat; मूषकेण (mūṣakeṇa) - by the mouse; आत्मनः (ātmanaḥ) - of himself; हितम् (hitam) - welfare; वचनम् (vacanam) - speech; वाक्यतत्त्वज्ञः (vākyatattvajñaḥ) - knower of the essence of sentences; जीवितार्थी (jīvitārthī) - desiring life; महामतिः (mahāmatiḥ) - great-minded;]
(Thus spoken but the cat by the mouse of himself welfare speech, knower of the essence of sentences, desiring life, great-minded.)
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॥
athātmakṛtyatvaritaḥ samyakpraśrayamācaran। uvāca lomaśo vākyaṃ mūṣakaṃ cirakāriṇam ॥12-136-95॥
[अथ (atha) - then; आत्मकृत्य (ātmakṛtya) - own duty; त्वरितः (tvaritaḥ) - hurried; सम्यक् (samyak) - properly; प्रश्रयम् (praśrayam) - humility; आचरन् (ācaran) - performing; उवाच (uvāca) - said; लोमशः (lomaśaḥ) - Lomasha; वाक्यम् (vākyam) - words; मूषकम् (mūṣakam) - mouse; चिरकारिणम् (cirakāriṇam) - one who acts slowly;]
(Then, having hurried his own duty, properly performing humility, Lomasha said words to the mouse who acts slowly.)
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॥
na hy evaṃ mitrakāryāṇi prītyā kurvanti sādhavaḥ। yathā tvaṃ mokṣitaḥ kṛcchrāt tvaramāṇena vai mayā॥12-136-96॥
[न (na) - not; हि (hi) - indeed; एवं (evaṃ) - thus; मित्रकार्याणि (mitrakāryāṇi) - friend's duties; प्रीत्या (prītyā) - with affection; कुर्वन्ति (kurvanti) - do; साधवः (sādhavaḥ) - the virtuous; यथा (yathā) - as; त्वं (tvaṃ) - you; मोक्षितः (mokṣitaḥ) - liberated; कृच्छ्रात् (kṛcchrāt) - from difficulty; त्वरमाणेन (tvaramāṇena) - by one who is hurrying; वै (vai) - indeed; मया (mayā) - by me;]
(Not indeed thus do the virtuous perform a friend's duties with affection, as you have been liberated from difficulty by me who was hurrying, indeed.)
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॥
tathaiva tvaramāṇena tvayā kāryaṃ hitaṃ mama। yatnaṃ kuru mahāprājña yathā svastyāvayorbhavet ॥12-136-97॥
[तथैव (tathaiva) - in the same manner; त्वरमाणेन (tvaramāṇena) - by the one who is hurrying; त्वया (tvayā) - by you; कार्यं (kāryam) - action; हितं (hitaṃ) - beneficial; मम (mama) - for me; यत्नं (yatnaṃ) - effort; कुरु (kuru) - do; महाप्राज्ञ (mahāprājña) - O greatly wise one; यथा (yathā) - so that; स्वस्ति (svasti) - well-being; आवयोः (āvayoḥ) - of both of us; भवेत् (bhavet) - may be;]
(In the same manner, by you who are hurrying, let the beneficial action for me be done. Make effort, O greatly wise one, so that well-being may be for both of us.)
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॥
atha vā pūrvavairaṃ tvaṃ smarankālaṃ vikarṣasi। paśya duṣkṛtakarmatvaṃ vyaktamāyuḥkṣayo mama ॥12-136-98॥
[अथ (atha) - now; then; वा (vā) - or; पूर्ववैरं (pūrvavairaṃ) - former enmity; त्वं (tvaṃ) - you; स्मरन् (smaran) - remembering; कालं (kālaṃ) - time; death; विकर्षसि (vikarṣasi) - you drag; you pull; पश्य (paśya) - see; behold; दुष्कृतकर्मत्वं (duṣkṛtakarmatvaṃ) - the state of evil deeds; व्यक्तम् (vyaktam) - manifest; evident; आयुःक्षयः (āyuḥkṣayaḥ) - decline of life; loss of lifespan; मम (mama) - my; of me;]
(Now or, remembering former enmity, you drag time (death). See, the state of evil deeds, manifest, is the decline of my lifespan.)
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॥
yacca kiñcin mayā ajñānāt purastād vipriyaṃ kṛtam। na tat manasi kartavyam kṣamaye tvām prasīda me ॥12-136-99॥
[यत् (yat) - which; च (ca) - and; किञ्चित् (kiñcit) - anything; मया (mayā) - by me; अज्ञानात् (ajñānāt) - out of ignorance; पुरस्तात् (purastāt) - previously; विप्रियम् (vipriyam) - unpleasant; कृतम् (kṛtam) - done; न (na) - not; तत् (tat) - that; मनसि (manasi) - in (your) mind; कर्तव्यम् (kartavyam) - should be kept; क्षमये (kṣamaye) - I ask forgiveness; त्वाम् (tvām) - you; प्रसीद (prasīda) - be gracious; मे (me) - to me;]
(And whatever anything by me out of ignorance previously unpleasant done, not that in (your) mind should be kept; I ask forgiveness you, be gracious to me.)
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॥
tam evaṃ-vādinaṃ prājñaḥ śāstra-vid-buddhi-saṃmataḥ। uvāca idaṃ vacaḥ śreṣṭhaṃ mārjāraṃ mūṣakaḥ tadā ॥12-136-100॥
[तम् (tam) - him; (accusative singular of 'tat') एवंवादिनम् (evaṃ-vādinam) - thus-speaking; (one who speaks thus) प्राज्ञः (prājñaḥ) - wise; (nominative singular masculine) शास्त्रविद् (śāstra-vid) - knower of śāstra; (scripture-knower) बुद्धिसंमतः (buddhi-saṃmataḥ) - approved by intellect; (accepted by the wise) उवाच (uvāca) - said; (he spoke) इदं (idaṃ) - this; (neuter singular) वचः (vacaḥ) - speech; (word, statement) श्रेष्ठम् (śreṣṭham) - excellent; (best, superior) मार्जारम् (mārjāram) - cat; (accusative singular) मूषकः (mūṣakaḥ) - mouse; (nominative singular) तदा (tadā) - then; (at that time);]
(The wise one, knower of śāstra, approved by intellect, said this excellent speech to him who spoke thus—the mouse (said) to the cat at that time.)
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॥
śrutaṃ me tava mārjāra svamarthaṃ parigṛhṇataḥ। mamāpi tvaṃ vijānīhi svamarthaṃ parigṛhṇataḥ ॥12-136-101॥
[श्रुतं (śrutam) - heard; (that which is) heard; मे (me) - by me; to me; तव (tava) - your; मार्जार (mārjāra) - O cat; स्वमर्थं (svam arthaṃ) - one's own purpose; परिगृह्णतः (parigṛhṇataḥ) - while accepting; (you) accepting; ममापि (mamāpi) - my also; of me also; त्वं (tvaṃ) - you; विजानीहि (vijānīhi) - know; स्वमर्थं (svam arthaṃ) - one's own purpose; परिगृह्णतः (parigṛhṇataḥ) - while accepting; (me) accepting;]
(Heard by me is your own purpose, O cat, while you are accepting (it). Also, you know my own purpose while I am accepting (it).)
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॥
yanmitraṃ bhītavatsādhyaṃ yanmitraṃ bhayasaṃhitam। surakṣitaṃ tataḥ kāryaṃ pāṇiḥ sarpamukhādiva ॥12-136-102॥
[यत् (yat) - which; मित्रं (mitraṃ) - friend; भीतवत् (bhītavat) - like the fearful; साध्यं (sādhyaṃ) - to be managed; यत् (yat) - which; मित्रं (mitraṃ) - friend; भयसंहितम् (bhayasaṃhitam) - associated with fear; सुरक्षितं (surakṣitaṃ) - well-protected; ततः (tataḥ) - therefore; कार्यं (kāryaṃ) - should be done; पाणिः (pāṇiḥ) - hand; सर्पमुखात् (sarpamukhāt) - from the mouth of a serpent; इव (iva) - like;]
(Which friend is to be managed like one who is fearful, which friend is associated with fear; that should be well-protected, just as the hand (is protected) from the mouth of a serpent.)
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॥
kṛtvā balavatā sandhim ātmānaṃ yo na rakṣati। apathyam iva tad bhuktaṃ tasya anarthāya kalpate ॥12-136-103॥
[कृत्वा (kṛtvā) - having made; बलवता (balavatā) - with the powerful; सन्धिम् (sandhim) - alliance; आत्मानम् (ātmānam) - oneself; यः (yaḥ) - who; न (na) - not; रक्षति (rakṣati) - protects; अपथ्यम् (apathyam) - unwholesome; इव (iva) - like; तत् (tat) - that; भुक्तम् (bhuktam) - eaten; तस्य (tasya) - for him; अनर्थाय (anarthāya) - to harm; कल्पते (kalpate) - becomes;]
(Having made an alliance with the powerful, he who does not protect himself, like unwholesome (food) that is eaten, that becomes for him to harm.)
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॥
na kaścit kasyacin mitraṃ na kaścit kasyacit suhṛt। arthair arthā nibadhyante gajair vanagajā iva॥12-136-104॥
[न (na) - not; कश्चित् (kaścit) - anyone; कस्यचित् (kasyacit) - of anyone; मित्रम् (mitram) - friend; न (na) - not; कश्चित् (kaścit) - anyone; कस्यचित् (kasyacit) - of anyone; सुहृत् (suhṛt) - well-wisher; अर्थैः (arthaiḥ) - by interests; अर्थाः (arthāḥ) - interests; निबध्यन्ते (nibadhyante) - are bound; गजैः (gajaiḥ) - by elephants; वनगजाः (vanagajāḥ) - wild elephants; इव (iva) - like;]
(Not anyone is anyone's friend, not anyone is anyone's well-wisher. By interests, interests are bound, like wild elephants by elephants.)
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॥
na hi kaścit kṛte kārye kartāraṃ samavekṣate। tasmāt sarvāṇi kāryāṇi sāvaśeṣāṇi kārayet ॥12-136-105॥
[न (na) - not; हि (hi) - indeed; कश्चित् (kaścit) - anyone; कृते (kṛte) - when done; कार्ये (kārye) - in the work; कर्तारम् (kartāram) - the doer; समवेक्षते (samavekṣate) - observes; तस्मात् (tasmāt) - therefore; सर्वाणि (sarvāṇi) - all; कार्याणि (kāryāṇi) - works; सावशेषाणि (sāvaśeṣāṇi) - with remainder; कारयेत् (kārayet) - should cause to be done;]
(Not indeed does anyone, when the work is done, observe the doer. Therefore, all works with remainder should be caused to be done.)
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॥
tasmin kāle'pi ca bhavān divā-kīrti-bhaya-anvitaḥ। mama na grahaṇe śaktaḥ palāyana-parāyaṇaḥ ॥12-136-106॥
[तस्मिन् (tasmin) - in that; (locative singular of 'tat') काले (kāle) - time; (locative singular of 'kāla') अपि (api) - even; च (ca) - and; भवान् (bhavān) - you; (honorific) ; दिवा (divā) - by day; (instrumental singular of 'div') ; कीर्ति (kīrti) - fame; भय (bhaya) - fear; (of) ; अन्वितः (anvitaḥ) - endowed with; (connected with) ; मम (mama) - my; (genitive singular of 'aham') ; न (na) - not; ग्रहणे (grahaṇe) - in seizing; (locative singular of 'grahaṇa') ; शक्तः (śaktaḥ) - capable; (able) ; पलायन (palāyana) - flight; (fleeing) ; परायणः (parāyaṇaḥ) - devoted to; (given to) ;]
(In that time even, and you, endowed with fear of fame by day, are not capable in seizing me, (being) devoted to flight.)
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॥
chinnaṃ tu tantubāhulyaṃ tantureko'vaśeṣitaḥ। chetsyāmyahaṃ tadapyāśu nirvṛto bhava lomaśa ॥12-136-107॥
[छिन्नं (chinnaṃ) - cut; severed; तु (tu) - but; तन्तुबाहुल्यं (tantubāhulyaṃ) - abundance of threads; तन्तुः (tantuḥ) - thread; एकः (ekaḥ) - one; अवशेषितः (avaśeṣitaḥ) - remained; left; छेत्स्यामि (chetsyāmi) - I will cut; अहं (ahaṃ) - I; तत् (tat) - that; अपि (api) - also; आशु (āśu) - quickly; निर्वृतः (nirvṛtaḥ) - content; satisfied; भव (bhava) - be; लोमश (lomaśa) - Lomasha;]
(Cut but abundance of threads, one thread remained. I will cut that also quickly; be content, Lomasha.)
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॥
tayoḥ saṃvadatorevaṃ tathaivāpannayordvayoḥ। kṣayaṃ jagāma sā rātrirlomaśaṃ cāviśadbhayam ॥12-136-108॥
[तयोः (tayoḥ) - of those two; संवदतोः (saṃvadatoḥ) - conversing; एवं (evaṃ) - thus; तथैव (tathaiva) - in the same way; आपन्नयोः (āpannayoḥ) - afflicted; द्वयोः (dvayoḥ) - of the two; क्षयम् (kṣayam) - decline; जगाम (jagāma) - went; सा (sā) - that; रात्रिः (rātriḥ) - night; लोमशम् (lomaśam) - Lomaśa; च (ca) - and; आविशत् (āviśat) - entered; भयम् (bhayam) - fear;]
(Of those two conversing thus, in the same way, of the two afflicted, the night went to decline; that night entered Lomaśa and fear.)
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॥
tataḥ prabhātasamaye vikṛtaḥ kṛṣṇapiṅgalaḥ। sthūlasphigvikaco rūkṣaḥ śvacakraparivāritaḥ ॥12-136-109॥
[ततः (tataḥ) - then; प्रभातसमये (prabhātasamaye) - at dawn time; विकृतः (vikṛtaḥ) - deformed; कृष्णपिङ्गलः (kṛṣṇapiṅgalaḥ) - black and tawny; स्थूलस्फिग् (sthūlasphig) - with large buttocks; विकचः (vikacaḥ) - swollen; रूक्षः (rūkṣaḥ) - rough; श्वचक्रपरिवारितः (śvacakraparivāritaḥ) - surrounded by a pack of dogs;]
(Then at dawn time, deformed, black and tawny, with large buttocks, swollen, rough, surrounded by a pack of dogs.)
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॥
śaṅkukarṇo mahāvaktraḥ palito ghoradarśanaḥ। parigho nāma caṇḍālaḥ śastrapāṇiradṛśyata ॥12-136-110॥
[शङ्कुकर्णः (śaṅkukarṇaḥ) - having conch-shaped ears; महावक्त्रः (mahāvaktraḥ) - having a great mouth; पलितः (palitaḥ) - grey-haired; घोरदर्शनः (ghoradarśanaḥ) - terrible in appearance; परिघः (parighaḥ) - Parigha (name); नाम (nāma) - by name; चण्डालः (caṇḍālaḥ) - an outcaste; शस्त्रपाणिः (śastrapāṇiḥ) - weapon-handed; अदृश्यत (adṛśyata) - was seen;]
(Śaṅkukarṇa, having a great mouth, grey-haired, terrible in appearance, Parigha by name, an outcaste, weapon-handed, was seen.)
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॥
taṃ dṛṣṭvā yamadūtābhaṃ mārjārastrastacētanaḥ। uvāca palitaṃ bhītaḥ kimidānīṃ kariṣyasi॥12-136-111॥
[तं (taṃ) - him; दृष्ट्वा (dṛṣṭvā) - having seen; यमदूताभं (yamadūtābham) - having the appearance of Yama's messenger; मार्जारः (mārjāraḥ) - the cat; त्रस्तचेतनः (trastacētanaḥ) - with frightened mind; उवाच (uvāca) - said; पलितं (palitam) - the old one (the mouse); भीतः (bhītaḥ) - fearful; किम् (kim) - what; इदानीं (idānīṃ) - now; करिष्यसि (kariṣyasi) - will you do;]
(Him having seen, having the appearance of Yama's messenger, the cat, with frightened mind, said to the old one, fearful, "What now will you do?")
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॥
atha cāpi susantrastau taṃ dṛṣṭvā ghoradarśanam। kṣaṇena nakulolūkau nairāśyaṃ jagmatustadā ॥12-136-112॥
[अथ (atha) - then; च (ca) - and; अपि (api) - also; सुसन्त्रस्तौ (susantrastau) - very frightened (dual); तं (tam) - him; दृष्ट्वा (dṛṣṭvā) - having seen; घोरदर्शनम् (ghoradarśanam) - terrible in appearance; क्षणेन (kṣaṇena) - in a moment; नकुलोलूकौ (nakulolūkau) - the mongoose and the owl (dual); नैराश्यम् (nairāśyam) - despair; जग्मतुः (jagmatuh) - reached (dual); तदा (tadā) - then;]
(Then and also, the very frightened two, having seen him, terrible in appearance, in a moment, the mongoose and the owl, despair, reached, then.)
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॥
balinau matimantau ca saṅghātaṃ cāpyupāgatau। aśakyau sunayāttasmātsampradharṣayituṃ balāt ॥12-136-113॥
[बलिनौ (balinau) - the two strong ones; मतिमन्तौ (matimantau) - the two intelligent ones; च (ca) - and; सङ्घातम् (saṅghātam) - union; च (ca) - and; अपि (api) - also; उपागतौ (upāgatau) - having approached; अशक्यौ (aśakyau) - impossible (to be); सुनयात् (sunayāt) - by good policy; तस्मात् (tasmāt) - therefore; सम्प्रधर्षयितुम् (sampradharṣayitum) - to overpower; बलात् (balāt) - by force;]
(The two strong and intelligent ones, having also approached union, are therefore impossible to overpower by force or by good policy.)
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॥
kāryārthaṃ kṛtasandhī tau dṛṣṭvā mārjāramūṣakau। ulūkanakulau tūrṇaṃ jagmatuḥ svaṃ svamālayam ॥12-136-114॥
[कार्यार्थम् (kāryārtham) - for the purpose of action; कृतसन्धी (kṛtasandhī) - having made an alliance; तौ (tau) - those two; दृष्ट्वा (dṛṣṭvā) - having seen; मार्जारमूषकौ (mārjāramūṣakau) - the cat and the mouse; उलूकनकुलौ (ulūkanakulau) - the owl and the mongoose; तूर्णम् (tūrṇam) - quickly; जग्मतुः (jagmatuḥ) - went; स्वम् (svam) - their own; स्वमालयम् (svamālayam) - respective abode;]
(For the purpose of action, having made an alliance, those two, having seen the cat and the mouse, the owl and the mongoose quickly went to their own respective abodes.)
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॥
tataś ciccheda taṃ tantuṃ mārjārasya sa mūṣakaḥ। vipramukto'tha mārjāras tamevābhyapatad drumam ॥12-136-115॥
[ततः (tataḥ) - then; चिच्छेद (ciccheda) - cut; तं (taṃ) - that; तन्तुं (tantuṃ) - thread; मार्जारस्य (mārjārasya) - of the cat; सः (saḥ) - he; मूषकः (mūṣakaḥ) - mouse; विप्रमुक्तः (vipramuktaḥ) - released; अथ (atha) - then; मार्जारः (mārjāraḥ) - the cat; तम् (tam) - him; एव (eva) - only; अभ्यपतत् (abhyapatat) - jumped at; द्रुमम् (drumam) - tree;]
(Then the mouse cut that thread of the cat. Released, then the cat jumped at him only, (towards) the tree.)
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॥
sa ca tasmādbhayanmukto mukto ghoreṇa śatruṇā। bilaṃ viveśa palitaḥ śākhāṃ bheje ca lomaśaḥ ॥12-136-116॥
[स (sa) - he; च (ca) - and; तस्मात् (tasmāt) - from that; भयात् (bhayāt) - from fear; मुक्तः (muktaḥ) - freed; मुक्तः (muktaḥ) - freed; घोरेण (ghoreṇa) - by the terrible; शत्रुणा (śatruṇā) - by the enemy; बिलम् (bilam) - hole; विवेश (viveśa) - entered; पलितः (palitaḥ) - the gray-haired one; शाखाम् (śākhām) - branch; भेजे (bheje) - resorted to; च (ca) - and; लोमशः (lomaśaḥ) - Lomaśa;]
(He and from that fear freed, freed by the terrible enemy; the hole entered the gray-haired one, the branch resorted to and Lomaśa.)
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॥
unmātham-apy-athādāya caṇḍālo vīkṣya sarvaśaḥ। vihatāśaḥ kṣaṇenātha tasmād-deśād-apākramat ॥ jagāma ca svabhavanaṃ caṇḍālo bharatarṣabha ॥12-136-117॥
[उन्माथम् (unmātham) - the corpse; अपि (api) - also; अथ (atha) - then; आदाय (ādāya) - having taken; चण्डालः (caṇḍālaḥ) - the outcaste; वीक्ष्य (vīkṣya) - having seen; सर्वशः (sarvaśaḥ) - in all ways; विहताशः (vihatāśaḥ) - disheartened; क्षणेन (kṣaṇena) - in a moment; अथ (atha) - then; तस्मात् (tasmāt) - from that; देशात् (deśāt) - place; अपाक्रमत् (apākramat) - departed; जगाम (jagāma) - went; च (ca) - and; स्वभवनम् (svabhavanam) - own house; चण्डालः (caṇḍālaḥ) - the outcaste; भरतर्षभ (bharatarṣabha) - O best of the Bharatas;]
(The outcaste, having also taken the corpse, then having seen in all ways, disheartened, in a moment then from that place departed. And the outcaste went to his own house, O best of the Bharatas.)
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॥
tatastasmādbhayanmukto durlabhaṃ prāpya jīvitam। bilasthaṃ pādapāgrastḥ palitaṃ lomaśo'bravīt ॥12-136-118॥
[ततः (tataḥ) - then; तस्मात् (tasmāt) - from that; भयात् (bhayāt) - from fear; मुक्तः (muktaḥ) - freed; दुर्लभम् (durlabham) - difficult to obtain; प्राप्य (prāpya) - having obtained; जीवितम् (jīvitam) - life; बिलस्थम् (bilastham) - situated in a hole; पादपाग्रस्थः (pādapāgrastḥ) - situated at the tip of a tree; पलितम् (palitam) - grey-haired; लोमशः (lomaśaḥ) - Lomaśa; अब्रवीत् (abravīt) - said;]
(Then, freed from that fear, having obtained the difficult-to-attain life, Lomaśa, grey-haired, situated at the tip of a tree, said to the one situated in a hole.)
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॥
akṛtvā saṃvidaṃ kāñcit sahasāham upaplutah। kṛtajñaṃ kṛtakalyāṇaṃ kaccin māṃ nābhiśaṅkase ॥12-136-119॥
[अकृत्वा (akṛtvā) - not having made; not having done; संविदं (saṃvidam) - agreement; understanding; काञ्चित् (kāñcit) - any; certain; सहसा (sahasā) - suddenly; rashly; अहम् (aham) - I; उपप्लुतः (upaplutah) - overwhelmed; afflicted; कृतज्ञम् (kṛtajñam) - grateful; one who remembers good done; कृतकल्याणम् (kṛtakalyāṇam) - one to whom good has been done; कच्चित् (kaccit) - whether; surely; माम् (mām) - me; न (na) - not; अभिशङ्कसे (abhiśaṅkase) - do you suspect; do you doubt;]
(Not having made any agreement, suddenly I was overwhelmed. The grateful one, to whom good has been done, surely, do you not suspect me?)
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॥
gatvā ca mama viśvāsaṃ dattvā ca mama jīvitam। mitropabhogasamaye kiṃ tvaṃ naivopasarpasi ॥12-136-120॥
[गत्वा (gatvā) - having gone; (from the root gam, to go; absolutive) च (ca) - and; मम (mama) - my; विश्वासं (viśvāsaṃ) - trust; (from viśvas, to trust) दत्त्वा (dattvā) - having given; (from the root dā, to give; absolutive) च (ca) - and; मम (mama) - my; जीवितम् (jīvitam) - life; मित्रोपभोगसमये (mitropabhogasamaye) - at the time of enjoyment with friends; (mitra - friend; upabhoga - enjoyment; samaya - time) किं (kiṃ) - why; त्वं (tvaṃ) - you; नैव (naiva) - not at all; उपसर्पसि (upasarpasi) - do you approach; (from upa-sṛp, to approach; 2nd person singular, present);]
(Having gone and having given my trust and my life, at the time of enjoyment with friends, why do you not at all approach?)
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॥
kṛtvā hi pūrvaṃ mitrāṇi yaḥ paścānnānutiṣṭhati। na sa mitrāṇi labhate kṛcchrāsvāpatsu durmatiḥ ॥12-136-121॥
[कृत्वा (kṛtvā) - having done; (from kṛ, to do, with absolutive suffix -tvā); हि (hi) - indeed; (emphatic particle); पूर्वं (pūrvaṃ) - before; previously; मित्राणि (mitrāṇi) - friends; यः (yaḥ) - who; (relative pronoun); पश्चात् (paścāt) - afterwards; later; न (na) - not; अनुतिष्ठति (anutiṣṭhati) - carries out; fulfills; (from anu + tiṣṭh, to follow/perform); सः (saḥ) - he; मित्राणि (mitrāṇi) - friends; लभते (labhate) - obtains; gets; कृच्छ्रासु (kṛcchrāsu) - in difficulties; (locative plural of kṛcchra, hardship); आपत्सु (āpatsu) - in calamities; (locative plural of āpada, misfortune); दुर्मतिः (durmatiḥ) - one with a bad mind; foolish person;]
(Having indeed made friends previously, he who does not fulfill (his duties) afterwards does not obtain friends in difficulties and calamities, (being) a person of bad mind.)
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॥
tatkṛto'ham tvayā mitraṃ sāmarthyādātmanaḥ sakhe। sa māṃ mitratvamāpannamupabhoktuṃ tvamarhasi ॥12-136-122॥
[तत् (tat) - that; कृतः (kṛtaḥ) - made; अहम् (aham) - I; त्वया (tvayā) - by you; मित्रम् (mitram) - friend; सामर्थ्यात् (sāmarthyāt) - by capability; आत्मनः (ātmanaḥ) - of yourself; सखे (sakhe) - O friend; सः (saḥ) - he; माम् (mām) - me; मित्रत्वम् (mitratvam) - friendship; आपन्नम् (āpannam) - attained; उपभोक्तुम् (upabhoktum) - to enjoy; त्वम् (tvam) - you; अर्हसि (arhasi) - are worthy; ॥१२-१३६-१२२॥ (॥12-136-122॥) -;]
(That made I by you friend by capability of yourself, O friend; he me friendship attained to enjoy you are worthy.)
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॥
yāni me santi mitrāṇi ye ca me santi bāndhavāḥ। sarve tvāṃ pūjayiṣyanti śiṣyā gurum iva priyam ॥12-136-123॥
[यानि (yāni) - which; (neuter plural) मे (me) - my; (genitive singular pronoun) सन्ति (santi) - are; (third person plural of 'as', to be) मित्राणि (mitrāṇi) - friends; (neuter plural) ये (ye) - who; (masculine plural) च (ca) - and; मे (me) - my; (genitive singular pronoun) सन्ति (santi) - are; (third person plural of 'as', to be) बान्धवाः (bāndhavāḥ) - relatives; (masculine plural) सर्वे (sarve) - all; (masculine plural) त्वां (tvāṃ) - you; (accusative singular pronoun) पूजयिष्यन्ति (pūjayiṣyanti) - will honor; (future, third person plural of 'pūj', to honor) शिष्याः (śiṣyāḥ) - students; (masculine plural) गुरुम् (gurum) - teacher; (accusative singular) इव (iva) - like; (indeclinable) प्रियम् (priyam) - dear; (accusative singular neuter);]
(Which are my friends and who are my relatives, all will honor you, students like a dear teacher.)
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॥
ahaṃ ca pūjayiṣye tvāṃ samitragaṇabāndhavam। jīvitasya pradātāraṃ kṛtajñaḥ ko na pūjayet ॥12-136-124॥
[अहं (ahaṃ) - I; च (ca) - and; पूजयिष्ये (pūjayiṣye) - shall worship; त्वां (tvāṃ) - you; स-मित्र-गण-बान्धवम् (sa-mitra-gaṇa-bāndhavam) - with friends, groups, and relatives; जीवितस्य (jīvitasyā) - of life; प्रदातारम् (pradātāram) - giver; कृतज्ञः (kṛtajñaḥ) - the grateful one; कः (kaḥ) - who; न (na) - not; पूजयेत् (pūjayet) - would worship;]
(I also shall worship you, along with friends, groups, and relatives. Who, being grateful, would not worship the giver of life?)
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॥
īśvaro me bhavānastu śarīrasya gṛhasya ca। arthānāṃ caiva sarveṣāmanuśāstā ca me bhava ॥12-136-125॥
[ईश्वरः (īśvaraḥ) - lord; मे (me) - my; भवान् (bhavān) - you; अस्तु (astu) - may be; शरीरस्य (śarīrasya) - of the body; गृहस्य (gṛhasya) - of the house; च (ca) - and; अर्थानाम् (arthānām) - of the objects; च (ca) - and; एव (eva) - indeed; सर्वेषाम् (sarveṣām) - of all; अनुशास्ता (anuśāstā) - supervisor; च (ca) - and; मे (me) - my; भव (bhava) - be;]
(Lord my you may be of the body, of the house and; of the objects and indeed of all supervisor and my be.)
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॥
amātyo me bhava prājña piteva hi praśādhi mām। na te'sti bhayamasmatto jīvitentmanaḥ śape ॥12-136-126॥
[अमात्यः (amātyaḥ) - minister; मे (me) - my; भव (bhava) - be; प्राज्ञ (prājña) - wise; पितेव (piteva) - like a father; हि (hi) - indeed; प्रशाधि (praśādhi) - govern; माम् (mām) - me; न (na) - not; ते (te) - to you; अस्ति (asti) - is; भयम् (bhayam) - fear; अस्मत्तः (asmattaḥ) - from me; जीवितेन (jīvitena) - by life; आत्मनः (ātmanaḥ) - of self; शपे (śape) - I swear;]
(Minister my be wise like a father indeed govern me. Not to you is fear from me by life of self I swear.)
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॥
buddhyā tvamuśanāḥ sākṣādbale tvadhikṛtā vayam। tvanmantrabalayukto hi vindeta jayameva ha ॥12-136-127॥
[बुद्ध्या (buddhyā) - by intelligence; त्वम् (tvam) - you; उशनाः (uśanāḥ) - Uśanas (Śukra, the sage); साक्षात् (sākṣāt) - directly; बले (bale) - in strength; त्व (tva) - by you; अधिकृता (adhikṛtā) - appointed; वयम् (vayam) - we; त्वत् (tvat) - by you; मन्त्र (mantra) - mantra; बल (bala) - strength; युक्तः (yuktaḥ) - endowed; हि (hi) - indeed; विन्देत (vindeta) - would obtain; जयम् (jayam) - victory; एव (eva) - only; ह (ha) - surely;]
(By intelligence, you, Uśanas, directly (are) in strength; we are appointed by you. Indeed, one endowed with the power of your mantra would obtain only victory, surely.)
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॥
evam-uktaḥ paraṃ sāntvaṃ mārjāreṇa sa mūṣakaḥ। uvāca paramārthajñaḥ ślakṣṇam-ātma-hitaṃ vacaḥ ॥12-136-128॥
[एवम् (evam) - thus; उक्तः (uktaḥ) - addressed; परम् (param) - further; सान्त्वम् (sāntvam) - conciliatory words; मार्जारेण (mārjāreṇa) - by the cat; सः (saḥ) - he; मूषकः (mūṣakaḥ) - the mouse; उवाच (uvāca) - said; परमार्थज्ञः (paramārthajñaḥ) - knower of the highest truth; श्लक्ष्णम् (ślakṣṇam) - gently; आत्महितम् (ātma-hitam) - for his own benefit; वचः (vacaḥ) - words;]
(Thus addressed with further conciliatory words by the cat, the mouse, knower of the highest truth, gently said words for his own benefit.)
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॥
yad bhavān āha tat sarvaṃ mayā te lomaśa śrutam। mamāpi tāvad bruvataḥ śṛṇu yat pratibhāti mām ॥12-136-129॥
[यत् (yat) - which; भवान् (bhavān) - you (honorific); आह (āha) - said; तत् (tat) - that; सर्वम् (sarvam) - all; मया (mayā) - by me; ते (te) - from you; लोमश (lomaśa) - Lomaśa (proper name); श्रुतम् (śrutam) - heard; मम (mama) - my; अपि (api) - also; तावत् (tāvat) - so much; ब्रुवतः (bruvataḥ) - as I am speaking; शृणु (śṛṇu) - listen; यत् (yat) - what; प्रतिभाति (pratibhāti) - appears; माम् (mām) - to me;]
(Which you said, all that, O Lomaśa, I have heard from you; now also listen to what appears to me as I am speaking.)
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॥
veditavyāni mitrāṇi boddhavyāś cāpi śatravaḥ। etat susūkṣmaṃ loke'smin dṛśyate prājña-saṃmatam ॥12-136-130॥
[वेदितव्यानि (veditavyāni) - to be known; मित्राणि (mitrāṇi) - friends; बोद्धव्याः (boddhavyāḥ) - to be understood; च (ca) - and; अपि (api) - also; शत्रवः (śatravaḥ) - enemies; एतत् (etat) - this; सुसूक्ष्मं (susūkṣmam) - very subtle; लोके (loke) - in the world; अस्मिन् (asmin) - in this; दृश्यते (dṛśyate) - is seen; प्राज्ञसंमतम् (prājña-saṃmatam) - approved by the wise;]
(Friends are to be known, and enemies also to be understood; this very subtle (truth) is seen in this world, approved by the wise.)
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॥
śatrurūpāś ca suhṛdo mitrarūpāś ca śatravaḥ। sāntvitās te na budhyante rāgalobhavaśaṃ gatāḥ ॥12-136-131॥
[शत्रुरूपाः (śatrurūpāḥ) - having the form of enemies; च (ca) - and; सुहृदः (suhṛdaḥ) - friends; मित्ररूपाः (mitrarūpāḥ) - having the form of friends; च (ca) - and; शत्रवः (śatravaḥ) - enemies; सान्त्विताः (sāntvitāḥ) - appeased; ते (te) - they; न (na) - not; बुध्यन्ते (budhyante) - understand; रागलोभवशं (rāgalobhavaśaṃ) - under the influence of passion and greed; गताः (gatāḥ) - gone;]
(Those who are friends in the form of enemies and enemies in the form of friends, those enemies who have been appeased, they do not understand, being gone under the influence of passion and greed.)
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॥
nāsti jātyā ripur nāma mitraṃ nāma na vidyate। sāmarthyayogāj jāyante mitrāṇi ripavas tathā ॥12-136-132॥
[नास्ति (nāsti) - does not exist; जात्या (jātyā) - by birth; रिपुः (ripuḥ) - enemy; नाम (nāma) - named; मित्रम् (mitram) - friend; नाम (nāma) - named; न (na) - not; विद्यते (vidyate) - exists; सामर्थ्ययोगात् (sāmarthyayogāt) - from the conjunction of ability; जायन्ते (jāyante) - are born; मित्राणि (mitrāṇi) - friends; रिपवः (ripavaḥ) - enemies; तथा (tathā) - likewise;]
(There is no one named enemy by birth, nor is there anyone named friend. From the conjunction of ability, friends and enemies are born likewise.)
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॥
yo yasmiñjīvati svārthaṃ paśyettāvatsa jīvati। sa tasya tāvanmitraṃ syādyāvanna syādviparyayaḥ ॥12-136-133॥
[यः (yaḥ) - who; यस्मिन् (yasmin) - in whom; जीवति (jīvati) - lives; स्वार्थम् (svārtham) - one's own interest; पश्येत् (paśyet) - sees; तावत् (tāvat) - so long; सः (saḥ) - he; जीवति (jīvati) - lives; सः (saḥ) - he; तस्य (tasya) - his; तावत् (tāvat) - so long; मित्रम् (mitram) - friend; स्यात् (syāt) - may be; यावत् (yāvat) - as long as; न (na) - not; स्यात् (syāt) - may be; विपर्ययः (viparyayaḥ) - change; reversal;]
(He who sees his own interest in someone, so long he lives. He is his friend so long as there is no change.)
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॥
nāsti maitrī sthirā nāma na ca dhruvamasauhṛdam। arthayuktyā hi jāyante mitrāṇi ripavas tathā ॥12-136-134॥
[नास्ति (nāsti) - does not exist; मैत्री (maitrī) - friendship; स्थिरा (sthirā) - firm; नाम (nāma) - called; न (na) - not; च (ca) - and; ध्रुवम् (dhruvam) - permanent; असौहृदम् (asauhṛdam) - enmity; अर्थयुक्त्या (arthayuktyā) - by reason of advantage; हि (hi) - indeed; जायन्ते (jāyante) - arise; मित्राणि (mitrāṇi) - friends; रिपवः (ripavaḥ) - enemies; तथा (tathā) - so, likewise;]
(There is no such thing as firm friendship, nor is enmity permanent. Indeed, by reason of advantage, friends and enemies arise likewise.)
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॥
mitraṃ ca śatrutāmeti kasmiṃścit kālaparyaye। śatruś ca mitratāmeti svārtho hi balavattaraḥ ॥12-136-135॥
[मित्रं (mitraṃ) - friend; च (ca) - and; शत्रुताम् (śatrutām) - enmity; एति (eti) - attains; कस्मिंश्चित् (kasmiṃścit) - at some; कालपर्यये (kālaparyaye) - time period; शत्रुः (śatruḥ) - enemy; च (ca) - and; मित्रताम् (mitratām) - friendship; एति (eti) - attains; स्वार्थः (svārthaḥ) - self-interest; हि (hi) - indeed; बलवत्तरः (balavattaraḥ) - stronger;]
(Friend and enmity attains at some time period; enemy and friendship attains; self-interest indeed stronger;)
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॥
yo viśvasati mitreṣu na cāśvasati śatruṣu। arthayuktim avijñāya calitaṃ tasya jīvitam ॥12-136-136॥
[यो (yaḥ) - who; विश्वसति (viśvasati) - trusts; मित्रेषु (mitreṣu) - in friends; न (na) - not; च (ca) - and; आश्वसति (āśvasati) - relies; शत्रुषु (śatruṣu) - in enemies; अर्थयुक्तिम् (arthayuktim) - the reasoning connected with purpose; अविज्ञाय (avijñāya) - without knowing; चलितं (calitam) - the movement; तस्य (tasya) - his; जीवितम् (jīvitam) - life;]
(Who trusts in friends and does not rely in enemies, without knowing the reasoning connected with purpose, his movement is his life.)
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॥
arthayuktim avijñāya yaḥ śubhe kurute matim। mitre vā yadi vā śatrau tasyāpi calitā matiḥ ॥12-136-137॥
[अर्थयुक्तिम् (arthayuktim) - reasoned logic; अविज्ञाय (avijñāya) - without knowing; यः (yaḥ) - who; शुभे (śubhe) - in auspicious (matter); कुरुते (kurute) - does; मतिम् (matim) - decision; मित्रे (mitre) - in friend; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; शत्रौ (śatrau) - in enemy; तस्यापि (tasyāpi) - even his; चलिता (calitā) - shaken; मतिः (matiḥ) - mind;]
(Without knowing reasoned logic, whoever makes a decision in auspicious matters, whether regarding a friend or an enemy, even his mind becomes shaken.)
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॥
na viśvased aviśvaste viśvaste'pi na viśvaset। viśvāsād bhayam utpannaṃ mūlāny api nikṛntati ॥12-136-138॥
[न (na) - not; विश्वसेत् (viśvaset) - should trust; अविश्वस्ते (aviśvaste) - in the untrustworthy; विश्वस्तेऽपि (viśvaste'pi) - even in the trustworthy; न (na) - not; विश्वसेत् (viśvaset) - should trust; विश्वासात् (viśvāsāt) - from trust; भयम् (bhayam) - fear; उत्पन्नम् (utpannam) - arisen; मूलानि (mūlāni) - roots; अपि (api) - even; निकृन्तति (nikṛntati) - cuts off;]
(One should not trust the untrustworthy; even in the trustworthy, one should not trust. From trust, fear arises, it even cuts off the roots.)
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॥
arthayuktyā hi dṛśyante pitā mātā sutās tathā। mātulā bhāgineyāś ca tathā sambandhibāndhavāḥ ॥12-136-139॥
[अर्थयुक्त्या (arthayuktyā) - by association with purpose; by meaningful connection; हि (hi) - indeed; surely; दृश्यन्ते (dṛśyante) - are seen; are perceived; पिता (pitā) - father; माता (mātā) - mother; सुताः (sutāḥ) - sons; children; तथा (tathā) - likewise; in the same way; मातुलाः (mātulāḥ) - maternal uncles; भागिनेयाः (bhāgineyāḥ) - sister's sons; nephews; च (ca) - and; तथा (tathā) - likewise; सम्बन्धिबान्धवाः (sambandhibāndhavāḥ) - related kinsmen; relatives;]
(By association with purpose indeed are seen father, mother, sons likewise; maternal uncles, nephews and likewise related kinsmen.)
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॥
putraṃ hi mātāpitaru tyajataḥ patitaṃ priyam। loko rakṣati cātmānaṃ paśya svārthasya sāratām ॥12-136-140॥
[पुत्रम् (putram) - son; हि (hi) - indeed; मातापितरु (mātāpitaru) - mother and father; त्यजतः (tyajataḥ) - abandoning; पतितम् (patitam) - fallen; प्रियम् (priyam) - dear; लोको (loko) - the world; रक्षति (rakṣati) - protects; च (ca) - and; आत्मानम् (ātmānam) - oneself; पश्य (paśya) - see; स्वार्थस्य (svārthasya) - of one's own interest; सारताम् (sāratām) - essence;]
(Indeed, mother and father abandon a fallen dear son; the world protects itself; see the essence of one's own interest.)
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॥
taṃ manye nikṛtiprajñaṃ yo mokṣaṃ pratyanantaram | kṛtyaṃ mṛgayase kartuṃ sukhopāyamasaṃśayam ||12-136-141||
[तं (taṃ) - him; मन््ये (manye) - I think; निकृति (nikṛti) - deceit; प्रज्ञं (prajñam) - wise; यः (yaḥ) - who; मोक्षं (mokṣam) - liberation; प्रत्यनन्तरम् (pratyanantaram) - immediately after; कृत्यं (kṛtyam) - duty; मृगयसे (mṛgayase) - you seek; कर्तुं (kartuṃ) - to do; सुख (sukha) - easy; उपायम् (upāyam) - means; असंशयम् (asaṃśayam) - without doubt;]
(Him I think wise in deceit, who, immediately after liberation, seeks to do his duty by an easy means, without doubt.)
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॥
asminnilaya eva tvaṃ nyagrodhād avatāritaḥ। pūrvaṃ niviṣṭam unmāthaṃ capalatvān na buddhavān ॥12-136-142॥
[अस्मिन् (asmin) - in this; निलय (nilaya) - abode; एव (eva) - indeed; त्वं (tvaṃ) - you; न्यग्रोधात् (nyagrodhāt) - from the banyan tree; अवतारितः (avatāritaḥ) - brought down; पूर्वं (pūrvam) - before; निविष्टम् (niviṣṭam) - placed; उन्माथम् (unmātham) - the act of uprooting; चपलत्वात् (capalatvāt) - due to fickleness; न (na) - not; बुद्धवान् (buddhavān) - you understood;]
(In this abode indeed, you were brought down from the banyan tree. Before, the act of uprooting was placed, but due to fickleness, you did not understand.)
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॥
ātmanaś capalo nāsti kuto'nyeṣāṃ bhaviṣyati। tasmāt sarvāṇi kāryāṇi capalo hanty asaṃśayam ॥12-136-143॥
[आत्मनः (ātmanaḥ) - of oneself; च (ca) - and; पलः (palaḥ) - fickle; न (na) - not; अस्ति (asti) - is; कुतः (kutaḥ) - from where; अन्येषाम् (anyeṣām) - of others; भविष्यति (bhaviṣyati) - will be; तस्मात् (tasmāt) - therefore; सर्वाणि (sarvāṇi) - all; कार्याणि (kāryāṇi) - actions; चपलः (capalaḥ) - the fickle one; हन्ति (hanti) - destroys; असंशयम् (asaṃśayam) - without doubt;]
(Of oneself and fickle not is; from where of others will be? Therefore all actions the fickle one destroys without doubt.)
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॥
bravīti madhuraṃ kañcit priyo me ha bhavān iti। tan mithyākaraṇaṃ sarvaṃ vistareṇāpi me śṛṇu ॥12-136-144॥
[ब्रवीति (bravīti) - speaks; says; मधुरं (madhuraṃ) - sweetly; pleasantly; कञ्चित् (kañcit) - someone; a certain person; प्रियः (priyaḥ) - dear; beloved; मे (me) - to me; my; ह (ha) - indeed; surely; भवान् (bhavān) - you (respectful); इति (iti) - thus; so; तत् (tat) - that; मिथ्याकरणम् (mithyākaraṇam) - false statement; untrue assertion; सर्वम् (sarvam) - all; everything; विस्तरेण (vistareṇa) - in detail; elaborately; अपि (api) - even; also; मे (me) - to me; my; शृणु (śṛṇu) - hear; listen;]
(He says sweetly, 'You are indeed dear to me.' That is all a false statement; hear from me even in detail.)
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॥
kāraṇāt priyatām eti dveṣyaḥ bhavati kāraṇāt। arthārthī jīvaloko'yaṃ na kaścit kasya cit priyaḥ ॥12-136-145॥
[कारणात् (kāraṇāt) - from cause; प्रियताम् (priyatām) - dearness; एति (eti) - attains; द्वेष्यः (dveṣyaḥ) - hateful; भवति (bhavati) - becomes; कारणात् (kāraṇāt) - from cause; अर्थार्थी (arthārthī) - seeker of gain; जीवलोकः (jīvalokaḥ) - world of living beings; अयम् (ayam) - this; न (na) - not; कश्चित् (kaścit) - anyone; कस्यचित् (kasya cit) - of anyone; प्रियः (priyaḥ) - dear;]
(From cause, dearness is attained; hateful becomes from cause. Seeker of gain, this world of living beings, not anyone of anyone dear.)
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॥
sakhyaṃ sodarayorbhrātrordampatyorvā parasparam। kasyacinnābhijānāmi prītiṃ niṣkāraṇāmiha ॥12-136-146॥
[सख्यं (sakhyam) - friendship; स-उदरयोः (sa-udarayoḥ) - of uterine (same mother) brothers; भ्रात्रोः (bhrātroḥ) - of brothers; दम्पत्योः (dampatyoḥ) - of husband and wife; वा (vā) - or; परस्परम् (parasparam) - mutually; कस्यचित् (kasyacit) - of anyone; न (na) - not; अभिजानामि (abhijānāmi) - I know; प्रीतिं (prītim) - affection; निष्कारणाम् (niṣkāraṇām) - without cause; इह (iha) - here;]
(Friendship of uterine brothers, of brothers, or of husband and wife, mutually—of anyone, I do not know affection here without cause.)
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॥
yadyapi bhrātaraḥ kruddhā bhāryā vā kāraṇāntare। svabhāvatas te prīyante netaraḥ prīyate janaḥ ॥12-136-147॥
[यद्यपि (yadyapi) - although; भ्रातरः (bhrātaraḥ) - brothers; क्रुद्धा (kruddhā) - angry; भार्या (bhāryā) - wife; वा (vā) - or; कारणान्तरे (kāraṇāntare) - for another reason; स्वभावतः (svabhāvataḥ) - by nature; ते (te) - they; प्रीयन्ते (prīyante) - are pleased; नेतरः (netaraḥ) - not another; प्रीयते (prīyate) - is pleased; जनः (janaḥ) - person;]
(Although brothers or a wife may be angry for another reason, by nature they are pleased; not another person is pleased.)
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॥
priyo bhavati dānena priyavādena cāparaḥ। mantrahomajapairanyaḥ kāryārthaṃ prīyate janaḥ॥12-136-148॥
[प्रियः (priyaḥ) - dear; भवति (bhavati) - becomes; दानेन (dānena) - by gift; प्रियवादेन (priyavādena) - by pleasant speech; च (ca) - and; अपरः (aparaḥ) - another; मन्त्रहोमजपैः (mantrahoma japaiḥ) - by mantra, homa, and japa; अन्यः (anyaḥ) - another; कार्यार्थम् (kāryārtham) - for the sake of work; प्रीयते (prīyate) - is pleased; जनः (janaḥ) - people;]
(Dear becomes by gift, by pleasant speech and another; by mantra, homa, and japa another for the sake of work is pleased people.)
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॥
utpanne kāraṇe prītir nāsti nau kāraṇāntare। pradhvaste kāraṇasthāne sā prītir vinivartate ॥12-136-149॥
[उत्पन्ने (utpanne) - when arisen; कारणे (kāraṇe) - cause; प्रीतिः (prītiḥ) - affection; नास्ति (nāsti) - does not exist; नौ (nau) - for us; कारणान्तरे (kāraṇāntare) - in another cause; प्रध्वस्ते (pradhvaste) - when destroyed; कारणस्थाने (kāraṇasthāne) - in the place of the cause; सा (sā) - that; प्रीतिः (prītiḥ) - affection; विनिवर्तते (vinivartate) - turns away;]
(When the cause arises, affection does not exist for us in another cause. When the place of the cause is destroyed, that affection turns away.)
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॥
kiṁ nu tatkāraṇaṁ manye yenāhaṁ bhavataḥ priyaḥ। anyatrābhyavahārārthāttatrāpi ca budhā vayam ॥12-136-150॥
[किं (kiṁ) - what; नु (nu) - indeed; तत् (tat) - that; कारणम् (kāraṇam) - cause; मन्ये (manye) - I think; येन (yena) - by which; अहम् (aham) - I; भवतः (bhavataḥ) - of you; प्रियः (priyaḥ) - dear; अन्यत्र (anyatra) - elsewhere; अभ्यवहारार्थात् (abhyavahārārthāt) - from the purpose of association; तत्र (tatra) - there; अपि (api) - also; च (ca) - and; बुधाः (budhāḥ) - the wise; वयम् (vayam) - we;]
(What indeed is that cause, I think, by which I am dear to you? Apart from the purpose of association, even there, we are the wise.)
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॥
kālo hetuṃ vikurute svārthas tam anuvartate। svārthaṃ prājño'bhijānāti prājñaṃ loko'nu vartate ॥12-136-151॥
[कालः (kālaḥ) - time; हेतुम् (hetum) - cause; विकुरुते (vikurute) - modifies; स्वार्थः (svārthaḥ) - one's own interest; तम् (tam) - that; अनुवर्तते (anuvartate) - follows; स्वार्थम् (svārtham) - own interest; प्राज्ञः (prājñaḥ) - wise person; अभिजानाति (abhijānāti) - recognizes; प्राज्ञम् (prājñam) - the wise; लोकः (lokaḥ) - the world; अनुवर्तते (anuvartate) - follows;]
(Time modifies the cause; one's own interest follows that. The wise person recognizes his own interest; the world follows the wise.)
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॥
na tvīdr̥śaṃ tvayā vācyaṃ viduṣi svārthapaṇḍite| akāle'viṣamasthasya svārthaheturayaṃ tava ॥12-136-152॥
[न (na) - not; त्वीदृशं (tvīdr̥śaṃ) - such as this by you; त्वया (tvayā) - by you; वाच्यं (vācyaṃ) - should be spoken; विदुषि (viduṣi) - to the learned; स्वार्थपण्डिते (svārthapaṇḍite) - expert in self-interest; अकाले (akāle) - at the wrong time; अविषमस्थस्य (aviṣamasthasya) - not in a difficult situation; स्वार्थहेतु (svārthahetu) - for the sake of self-interest; अयम् (ayam) - this; तव (tava) - of you;]
(Not such as this by you should be spoken to the learned, expert in self-interest; at the wrong time, not in a difficult situation, for the sake of self-interest, this of you.)
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॥
tasmānnāhaṃ cale svārthātsusthitaḥ sandhivigrahe। abhrāṇāmiva rūpāṇi vikurvanti kṣaṇe kṣaṇe ॥12-136-153॥
[तस्मात् (tasmāt) - therefore; न (na) - not; अहम् (aham) - I; चले (cale) - move; स्वार्थात् (svārthāt) - from my own purpose; सुस्थितः (susthitaḥ) - well-established; सन्धिविग्रहे (sandhivigrahe) - in alliance and hostility; अभ्राणाम् (abhrāṇām) - of clouds; इव (iva) - like; रूपाणि (rūpāṇi) - forms; विकुर्वन्ति (vikurvanti) - change; क्षणे (kṣaṇe) - in a moment; क्षणे (kṣaṇe) - in a moment;]
(Therefore, I do not move from my own purpose, being well-established in alliance and hostility; like the forms of clouds change in a moment, in a moment.)
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॥
adyaiva hi ripurbhūtvā punaradyaiva sauhṛdam। punaśca ripuradyaiva yuktīnāṃ paśya cāpalam ॥12-136-154॥
[अद्यैव (adyaiva) - just today; हि (hi) - indeed; रिपुः (ripuḥ) - enemy; भूत्वा (bhūtvā) - having become; पुनः (punaḥ) - again; अद्यैव (adyaiva) - just today; सौहृदम् (sauhṛdam) - friendship; पुनः (punaḥ) - again; च (ca) - and; रिपुः (ripuḥ) - enemy; अद्यैव (adyaiva) - just today; युक्तीनाम् (yuktīnāṃ) - of strategies; पश्य (paśya) - see; चापलम् (cāpalam) - fickleness;]
(Just today indeed, having become an enemy, again just today friendship; again and enemy just today, of strategies, see the fickleness.)
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॥
āsīttāvattu maitrī nau yāvaddheturabhūtpurā। sā gatā saha tenaiva kālayuktena hetunā ॥12-136-155॥
[आसीत् (āsīt) - there was; तावत् (tāvat) - so long as; तु (tu) - but; मैत्री (maitrī) - friendship; नौ (nau) - between us two; यावत् (yāvat) - as long as; हेतु: (hetuḥ) - cause; अभूत् (abhūt) - existed; पुरा (purā) - formerly; सा (sā) - that (friendship); गता (gatā) - has gone; सह (saha) - along with; तेनैव (tenaiva) - with that very; कालयुक्तेन (kālayuktena) - endowed with time; हेतुना (hetunā) - with the cause;]
(There was friendship between us two so long as the cause existed formerly. That (friendship) has gone along with that very cause endowed with time.)
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॥
tvaṃ hi me’tyantataḥ śatruḥ sāmarthyānmitratāṃ gataḥ। tatkṛtyam abhinirvṛttaṃ prakṛtiḥ śatrutāṃ gatā ॥12-136-156॥
[त्वं (tvaṃ) - you; हि (hi) - indeed; मे (me) - to me; अत्यन्ततः (atyantataḥ) - utterly; शत्रुः (śatruḥ) - enemy; सामर्थ्यात् (sāmarthyāt) - by capability; मित्रताम् (mitratām) - friendship; गतः (gataḥ) - attained; तत् (tat) - that; कृत्यम् (kṛtyam) - task; अभिनिर्वृत्तम् (abhinirvṛttam) - accomplished; प्रकृतिः (prakṛtiḥ) - nature; शत्रुताम् (śatrutām) - enmity; गता (gatā) - has gone;]
(You indeed to me utterly enemy by capability friendship attained. That task accomplished, nature enmity has gone.)
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॥
so'ham evaṃ praṇītāni jñātvā śāstrāṇi tattvataḥ। praviśeyaṃ kathaṃ pāśaṃ tvatkṛtaṃ tadvadasva me ॥12-136-157॥
[सः (saḥ) - he; अहम् (aham) - I; एवं (evaṃ) - thus; प्रणीतानि (praṇītāni) - composed; ज्ञात्वा (jñātvā) - having known; शास्त्राणि (śāstrāṇi) - scriptures; तत्त्वतः (tattvataḥ) - in essence; प्रविशेयं (praviśeyam) - should I enter; कथम् (katham) - how; पाशम् (pāśam) - bond; त्वत्कृतम् (tvatkṛtam) - created by you; तत् (tat) - that; वद (vada) - tell; अस्व (asva) - to me; मे (me) - to me;]
(He I thus composed having known scriptures in essence should I enter how bond created by you that tell to me.)
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॥
tvadvīryeṇa vimukto'ham madvīryeṇa tathā bhavān। anyonyānugrahe vṛtte nāsti bhūyaḥ samāgamaḥ ॥12-136-158॥
[त्वद्वीर्येण (tvadvīryeṇa) - by your strength; विमुक्तः (vimuktaḥ) - freed; अहम् (aham) - I; मद्वीर्येण (madvīryeṇa) - by my strength; तथा (tathā) - likewise; भवान् (bhavān) - you; अन्योन्य (anyonya) - mutual; अनुग्रहे (anugrahe) - in favor; वृत्ते (vṛtte) - having occurred; नास्ति (nāsti) - there is not; भूयः (bhūyaḥ) - again; समागमः (samāgamaḥ) - meeting;]
(By your strength I am freed; by my strength, likewise, you (are freed). When mutual favor has occurred, there is no further meeting.)
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॥
tvaṃ hi saumya kṛtārtho'dya nirvṛttārthāstathā vayam। na te'styanyanmaya kṛtyaṃ kiñcidanyatra bhakṣaṇāt ॥12-136-159॥
[त्वं (tvaṃ) - you; हि (hi) - indeed; सौम्य (saumya) - gentle one; कृतार्थः (kṛtārthaḥ) - one whose purpose is accomplished; अद्य (adya) - today; निर्वृत्तार्थाः (nirvṛttārthāḥ) - those whose purpose is fulfilled; तथा (tathā) - likewise; वयम् (vayam) - we; न (na) - not; ते (te) - for you; अस्ति (asti) - there is; अन्यत् (anyat) - other; मया (mayā) - by me; कृत्यम् (kṛtyam) - duty; किञ्चित् (kiñcit) - anything; अन्यत्र (anyatra) - except; भक्षणात् (bhakṣaṇāt) - from eating;]
(You indeed, gentle one, are one whose purpose is accomplished today; likewise, we are those whose purpose is fulfilled. There is no other duty for you by me, anything except from eating.)
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॥
aham annaṃ bhavān bhoktā durbalo'ham bhavān balī। nāvayor vidyate sandhir niyukte viṣame bale ॥12-136-160॥
[अहम् (aham) - I; अन्नम् (annam) - food; भवान् (bhavān) - you; भोक्ता (bhoktā) - eater; दुर्बलः (durbalaḥ) - weak; अहम् (aham) - I; भवान् (bhavān) - you; बली (balī) - strong; न (na) - not; अवयोः (avayoḥ) - between us; विद्यते (vidyate) - exists; सन्धिः (sandhiḥ) - alliance; नियुक्ते (niyukte) - engaged; विषमे (viṣame) - in adversity; बले (bale) - in strength;]
(I (am) food, you (are) eater; (I am) weak, I (am), you (are) strong. Not between us exists alliance, (when) engaged in adversity (and) in strength.)
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॥
saṁmanye'haṁ tava prajñāṁ yanmokṣātpratyanantaram। bhakṣyaṁ mṛgayase nūnaṁ sukhopāyamasaṁśayam ॥12-136-161॥
[संमन्ये (saṁmanye) - I think; अहम् (aham) - I; तव (tava) - your; प्रज्ञाम् (prajñām) - wisdom; यत् (yat) - that; मोक्षात् (mokṣāt) - from liberation; प्रत्यनन्तरम् (pratyanantaram) - immediately after; भक्ष्यम् (bhakṣyam) - food; मृगयसे (mṛgayase) - you seek; नूनम् (nūnam) - indeed; सुखोपायम् (sukhopāyam) - easy means; असंशयम् (asaṁśayam) - without doubt;]
(I think, your wisdom is such that immediately after liberation, you seek food indeed, as an easy means, without doubt.)
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॥
bhakṣyārthameva baddhastvaṃ sa muktaḥ prasṛtaḥ kṣudhā। śāstrajñamabhisandhāya nūnaṃ bhakṣayitādya mām ॥12-136-162॥
[भक्ष्य-अर्थम्-एव (bhakṣya-artham-eva) - for the sake of eating only; बद्धः (baddhaḥ) - bound; त्वम् (tvam) - you; सः (saḥ) - he; मुक्तः (muktaḥ) - released; प्रसृतः (prasṛtaḥ) - set forth; क्षुधा (kṣudhā) - by hunger; शास्त्रज्ञम् (śāstrajñam) - one who knows the śāstra; अभिसन्धाय (abhisandhāya) - having intended; नूनम् (nūnam) - certainly; भक्षयिता (bhakṣayitā) - will eat; अद्य (adya) - today; माम् (mām) - me;]
(For the sake of eating only, you are bound; he, released, set forth by hunger, having intended the one who knows the śāstra, certainly will eat me today.)
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॥
jānāmi kṣudhitaṃ hi tvām āhārasamayaś ca te। sa tvaṃ mām abhisaṃdhāya bhakṣyaṃ mṛgayase punaḥ ॥12-136-163॥
[जानामि (jānāmi) - I know; क्षुधितं (kṣudhitaṃ) - hungry; हि (hi) - indeed; त्वाम् (tvām) - you; आहारसमयः (āhārasamayaḥ) - time for food; च (ca) - and; ते (te) - your; सः (saḥ) - he; त्वम् (tvam) - you; माम् (mām) - me; अभिसन्धाय (abhisaṃdhāya) - having targeted; भक्ष्यम् (bhakṣyam) - food; मृगयसे (mṛgayase) - you seek; पुनः (punaḥ) - again;]
(I know you are hungry indeed, and it is your time for food. So you, having targeted me as food, seek (me) again.)
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॥
yaccāpi putradāraṃ svaṃ tatsaṃnisṛjase mayi। śuśrūṣāṃ nāma me kartuṃ sakhe mama na tatkṣamam ॥12-136-164॥
[यत् (yat) - which; च (ca) - and; अपि (api) - also; पुत्रदारम् (putradāram) - son and wife; स्वम् (svam) - own; तत् (tat) - that; संनिसृजसे (saṃnisṛjase) - you abandon; मयि (mayi) - unto me; शुश्रूषाम् (śuśrūṣām) - service; नाम (nāma) - indeed; मे (me) - my; कर्तुम् (kartum) - to do; सखे (sakhe) - O friend; मम (mama) - my; न (na) - not; तत् (tat) - that; क्षमम् (kṣamam) - possible;]
(And also, which own son and wife you abandon unto me, service indeed by me to do, O friend, for me that is not possible.)
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॥
tvayā māṃ sahitaṃ dṛṣṭvā priyā bhāryā sutāś ca ye। kasmān māṃ te na khādeyur hṛṣṭāḥ praṇayinastvayi ॥12-136-165॥
[त्वया (tvayā) - by you; माम् (mām) - me; सहितम् (sahitam) - together; दृष्ट्वा (dṛṣṭvā) - having seen; प्रिया (priyā) - beloved; भार्या (bhāryā) - wife; सुताः (sutāḥ) - sons; च (ca) - and; ये (ye) - who; कस्मात् (kasmāt) - why; माम् (mām) - me; ते (te) - they; न (na) - not; खादेयुः (khādeyuḥ) - would eat; हृष्टाः (hṛṣṭāḥ) - delighted; प्रणयिनः (praṇayinaḥ) - affectionate; त्वयि (tvayi) - in you;]
(By you, me, together, having seen, beloved, wife, sons, and, who, why, me, they, not, would eat, delighted, affectionate, in you.)
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॥
nāhaṃ tvayā sameṣyāmi vṛtto hetuḥ samāgame। śivaṃ dhyāyasva me'trasthaḥ sukṛtaṃ smaryate yadi ॥12-136-166॥
[न (na) - not; अहम् (aham) - I; त्वया (tvayā) - by you; समेष्यामि (sameṣyāmi) - will meet; वृत्तः (vṛttaḥ) - ended; हेतुः (hetuḥ) - cause; समागमे (samāgame) - in meeting; शिवं (śivam) - auspicious; ध्यायस्व (dhyāyasva) - meditate; मे (me) - my; अत्रस्थः (atrasthaḥ) - remaining here; सुकृतं (sukṛtam) - good deed; स्मर्यते (smaryate) - is remembered; यदि (yadi) - if;]
(Not I by you will meet; ended cause in meeting. Auspicious meditate my remaining here; good deed is remembered if.)
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॥
śatror annādya-bhūtaḥ san kliṣṭasya kṣudhitasya ca। bhakṣyaṃ mṛgayamāṇasya kaḥ prājño viṣayaṃ vrajet ॥12-136-167॥
[शत्रोः (śatroḥ) - of the enemy; अन्नाद्यभूतः (annādya-bhūtaḥ) - become food; सन् (san) - being; क्लिष्टस्य (kliṣṭasya) - afflicted; क्षुधितस्य (kṣudhitasya) - hungry; च (ca) - and; भक्ष्यं (bhakṣyam) - edible; मृगयमाणस्य (mṛgayamāṇasya) - seeking; कः (kaḥ) - who; प्राज्ञः (prājñaḥ) - wise person; विषयम् (viṣayam) - object of sense; व्रजेत् (vrajet) - would go;]
(Who, being wise, would go after the object of sense, which, being sought by the hungry and afflicted, becomes food for the enemy?)
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॥
svasti te'stu gamiṣyāmi dūrād api tavodvije। nāhaṃ tvayā sameṣyāmi nirvṛto bhava lomaśa ॥12-136-168॥
[स्वस्ति (svasti) - well-being; ते (te) - to you; अस्तु (astu) - let it be; गमिष्यामि (gamiṣyāmi) - I shall go; दूरात् (dūrāt) - from afar; अपि (api) - even; तव (tava) - your; उद्विजे (udvije) - O brāhmaṇa; न (na) - not; अहम् (aham) - I; त्वया (tvayā) - with you; समेष्यामि (sameṣyāmi) - shall unite; निर्वृतः (nirvṛtaḥ) - content; भव (bhava) - be; लोमश (lomaśa) - O Lomaśa;]
(Well-being to you, let it be. I shall go, even from afar, O brāhmaṇa, I shall not unite with you. Be content, O Lomaśa.)
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॥
balavatsaṁnikarṣo hi na kadācitpraśasyate। praśāntādapi me prājña bhetavyaṁ balinaḥ sadā ॥12-136-169॥
[बलवत् (balavat) - with the strong; सन्निकर्षः (saṁnikarṣaḥ) - association; हि (hi) - indeed; न (na) - not; कदाचित् (kadācit) - at any time; प्रशस्यते (praśasyate) - is praised; प्रशान्तात् (praśāntāt) - from the calm; अपि (api) - even; मे (me) - by me; प्राज्ञ (prājña) - wise one; भेतव्यम् (bhetavyam) - should be feared; बलिनः (balinaḥ) - of the strong; सदा (sadā) - always;]
(Association with the strong indeed is not at any time praised. Even from the calm, O wise one, by me, the strong should always be feared.)
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॥
yadi tvarthena me kāryaṃ brūhi kiṃ karavāṇi te। kāmaṃ sarvaṃ pradāsyāmi na tvātmānaṃ kadācana ॥12-136-170॥
[यदि (yadi) - if; त्वर्थेन (tvarthena) - for your purpose; मे (me) - my; कार्यं (kāryam) - task; ब्रूहि (brūhi) - tell; किं (kiṃ) - what; करवाणि (karavāṇi) - shall I do; ते (te) - for you; कामं (kāmam) - indeed; सर्वं (sarvam) - all; प्रदास्यामि (pradāsyāmi) - I will give; न (na) - not; त्वात्मानं (tvātmānam) - myself; कदाचन (kadācana) - ever;]
(If for your purpose my task (is there), tell (me) what shall I do for you. Indeed, all (things) I will give, but not myself ever.)
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॥
ātmārthe santatistyājyā rājyaṃ ratnaṃ dhanaṃ tathā। api sarvasvamutsṛjya rakṣedātmānamātmanā ॥12-136-171॥
[आत्मार्थे (ātmārthe) - for the sake of oneself; सन्ततिः (santatiḥ) - progeny; त्याज्या (tyājyā) - should be abandoned; राज्यम् (rājyam) - kingdom; रत्नम् (ratnam) - jewel; धनम् (dhanam) - wealth; तथा (tathā) - likewise; अपि (api) - even; सर्वस्वम् (sarvasvam) - everything; उत्सृज्य (utsṛjya) - having abandoned; रक्षेत् (rakṣet) - should protect; आत्मानम् (ātmānam) - oneself; आत्मना (ātmanā) - by oneself;]
(For the sake of oneself, progeny should be abandoned, kingdom, jewel, wealth likewise; even having abandoned everything, one should protect oneself by oneself.)
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॥
aiśvaryadhanaratnānāṃ pratyamitre'pi tiṣṭhatām। dṛṣṭā hi punarāvṛttirjīvatāmiti naḥ śrutam ॥12-136-172॥
[ऐश्वर्य (aiśvarya) - sovereignty; धन (dhana) - wealth; रत्नानां (ratnānāṃ) - of jewels; प्रत्य (pratya) - towards; मित्रे (mitre) - enemy; अपि (api) - even; तिष्ठताम् (tiṣṭhatām) - may remain; दृष्टा (dṛṣṭā) - seen; हि (hi) - indeed; पुनरावृत्तिः (punarāvṛttiḥ) - return; जीवताम् (jīvatām) - of the living; इति (iti) - thus; नः (naḥ) - by us; श्रुतम् (śrutam) - heard;]
(May sovereignty, wealth, and jewels remain even with an enemy; for indeed, the return of these to the living has been seen, thus have we heard.)
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॥
na tvātmanaḥ sampradānaṃ dhanaratnavadiṣyate. ātmā tu sarvato rakṣyo dārairapi dhanairapi ॥12-136-173॥
[न (na) - not; तु (tu) - but; आत्मनः (ātmanaḥ) - of oneself; सम्प्रदानं (sampradānaṃ) - giving away; धनरत्नवत् (dhanaratnavat) - like wealth and jewels; इष्यते (iṣyate) - is considered; आत्मा (ātmā) - self; तु (tu) - but; सर्वतः (sarvataḥ) - from all sides; रक्ष्यः (rakṣyaḥ) - to be protected; दारैः (dāraiḥ) - by spouses; अपि (api) - even; धनैः (dhanair) - by wealth; अपि (api) - even;]
(But the giving away of oneself is not considered like (giving away) wealth and jewels. The self, however, is to be protected from all sides, even by spouses, even by wealth.)
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॥
ātmarakṣitatantrāṇāṃ suparīkṣitakāriṇām। āpado nopapadyante puruṣāṇāṃ svadoṣajāḥ ॥12-136-174॥
[आत्मरक्षित (ātmarakṣita) - self-protected; तन्त्राणां (tantrāṇāṃ) - of systems; सुपरीक्षित (suparīkṣita) - well-examined; कारिणाम् (kāriṇām) - of doers; आपदः (āpadaḥ) - calamities; न (na) - not; उपपद्यन्ते (upapadyante) - befall; पुरुषाणां (puruṣāṇāṃ) - of persons; स्वदोषजाः (svadoṣajāḥ) - arising from one's own faults;]
(For those who act with well-examined, self-protected systems, calamities arising from one's own faults do not befall persons.)
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॥
śatrūn samyag vijānanti durbalā ye balīyasaḥ। teṣāṃ na cālyate buddhir ātmārthaṃ kṛta-niścayā ॥12-136-175॥
[शत्रून् (śatrūn) - enemies; सम्यक् (samyak) - properly; विजानन्ति (vijānanti) - understand; दुर्बलाः (durbalāḥ) - the weak; ये (ye) - who; बलीयसः (balīyasaḥ) - the strong; तेषाम् (teṣām) - of them; न (na) - not; चाल्यते (cālyate) - is shaken; बुद्धिः (buddhiḥ) - intellect; आत्मार्थम् (ātmārtham) - for one's own purpose; कृतनिश्चया (kṛta-niścayā) - having made a firm resolve;]
(Enemies properly understand the weak who (are) stronger; of them, the intellect is not shaken for one's own purpose, having made a firm resolve.)
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॥
ity abhivyaktam eva asau palitena avabhartsitaḥ। mārjāraḥ vrīḍitaḥ bhūtvā mūṣakam vākyam abravīt ॥12-136-176॥
[इति (iti) - thus; अभिव्यक्तम् (abhivyaktam) - expressed; एव (eva) - indeed; असौ (asau) - he; पलितेन (palitena) - by the grey-haired (one); अवभर्त्सितः (avabhartsitaḥ) - rebuked; मार्जारः (mārjāraḥ) - the cat; व्रीडितः (vrīḍitaḥ) - ashamed; भूत्वा (bhūtvā) - having become; मूषकम् (mūṣakam) - to the mouse; वाक्यम् (vākyam) - words; अब्रवीत् (abravīt) - spoke;]
(Thus, indeed, when it was expressed, he, having been rebuked by the grey-haired one, the cat, having become ashamed, spoke words to the mouse.)
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॥
saṁmanye'haṁ tava prajñāṁ yastvaṁ mama hite rataḥ। uktavān arthatattvena mayā sambhinnadarśanaḥ ॥12-136-177॥
[संमन्ये (saṁmanye) - I think; अहम् (aham) - I; तव (tava) - your; प्रज्ञाम् (prajñām) - wisdom; यः (yaḥ) - who; त्वम् (tvam) - you; मम (mama) - my; हिते (hite) - in welfare; रतः (rataḥ) - engaged; उक्तवान् (uktavān) - have spoken; अर्थतत्त्वेन (arthatattvena) - with the essence of meaning; मया (mayā) - by me; सम्भिन्नदर्शनः (sambhinnadarśanaḥ) - having diverse views;]
(I think your wisdom, you who are engaged in my welfare, who have spoken with the essence of meaning by me, having diverse views.)
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॥
na tu mām anyathā sādho tvaṃ vijñātum iha arhasi। prāṇa-pradāna-jaṃ tvatto mama sauhṛdam āgatam ॥12-136-178॥
[न (na) - not; तु (tu) - but; माम् (mām) - me; अन्यथा (anyathā) - otherwise; साधो (sādho) - O noble one; त्वम् (tvam) - you; विज्ञातुम् (vijñātum) - to know; इह (iha) - here; अर्हसि (arhasi) - are worthy; प्राणप्रदानजम् (prāṇa-pradāna-jam) - born from the giving of life; त्वत्तः (tvattaḥ) - from you; मम (mama) - my; सौहृदम् (sauhṛdam) - friendship; आगतम् (āgatam) - has come;]
(But you, O noble one, should not know me otherwise here; my friendship, born from the giving of life, has come from you.)
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॥
dharmajño'smi guṇajño'smi kṛtajño'smi viśeṣataḥ। mitreṣu vatsalaścāsmi tvadvidheṣu viśeṣataḥ ॥12-136-179॥
[धर्मज्ञः (dharmajñaḥ) - knower of dharma; अस्मि (asmi) - I am; गुणज्ञः (guṇajñaḥ) - knower of qualities; अस्मि (asmi) - I am; कृतज्ञः (kṛtajñaḥ) - knower of deeds; अस्मि (asmi) - I am; विशेषतः (viśeṣataḥ) - especially; मित्रेषु (mitreṣu) - among friends; वत्सलः (vatsalaḥ) - affectionate; च (ca) - and; अस्मि (asmi) - I am; त्वद्विधेषु (tvadvidheṣu) - among those like you; विशेषतः (viśeṣataḥ) - especially;]
(I am a knower of dharma, I am a knower of qualities, I am a knower of deeds, especially. Among friends, I am affectionate and I am especially (so) among those like you.)
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॥
tan māṃ evaṃ-gate sādho na yāvayitum arhasi। tvayā hi yāvyamānaḥ ahaṃ prāṇān jahyām sabāndhavaḥ ॥12-136-180॥
[तत् (tat) - therefore; माम् (mām) - me; एवम्-गते (evam-gate) - in this situation; साधो (sādho) - O noble one; न (na) - not; यावयितुम् (yāvayitum) - to prevent; अर्हसि (arhasi) - you ought; त्वया (tvayā) - by you; हि (hi) - indeed; याव्यमानः (yāvyamānaḥ) - being prevented; अहम् (aham) - I; प्राणान् (prāṇān) - life-breaths; जह्याम् (jahyām) - would abandon; स-बान्धवः (sa-bāndhavaḥ) - with my kinsmen;]
(Therefore, me in this situation, O noble one, you ought not to prevent; for indeed, being prevented by you, I would abandon my life-breaths along with my kinsmen.)
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॥
dhikśabdo hi budhairdṛṣṭo madvidheṣu manasviṣu। maraṇaṃ dharmatattvajña na māṃ śaṅkitumarhasi ॥12-136-181॥
[धिक्षब्दः (dhikśabdaḥ) - the word 'dhik' (expression of reproach); हि (hi) - indeed; बुधैः (budhaiḥ) - by the wise; दृष्टः (dṛṣṭaḥ) - is regarded; मद्विधेषु (madvidheṣu) - in those like me; मनस्विषु (manasviṣu) - among the high-minded; मरणम् (maraṇam) - death; धर्मतत्त्वज्ञ (dharmatattvajña) - knower of the essence of dharma; न (na) - not; माम् (mām) - me; शङ्कितुम् (śaṅkitum) - to suspect; अर्हसि (arhasi) - you ought; ॥१२-१३६-१८१॥ (॥12-136-181॥) -;]
(The word 'dhik' indeed is regarded by the wise as (applicable) to those like me, among the high-minded. Death, knower of the essence of dharma, you ought not to suspect me.)
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॥
iti saṁstūyamāno hi mārjāreṇa sa mūṣakaḥ। manasā bhāvagambhīraṁ mārjāraṁ vākyam abravīt ॥12-136-182॥
[इति (iti) - thus; संस्तूयमानः (saṁstūyamānaḥ) - being praised; हि (hi) - indeed; मार्जारेण (mārjāreṇa) - by the cat; सः (saḥ) - he; मूषकः (mūṣakaḥ) - the mouse; मनसा (manasā) - with (his) mind; भावगम्भीरम् (bhāvagambhīram) - deep in feeling; मार्जारम् (mārjāram) - to the cat; वाक्यम् (vākyam) - words; अब्रवीत् (abravīt) - spoke;]
(Thus, being praised indeed by the cat, the mouse, with (his) mind deep in feeling, spoke words to the cat.)
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॥
sādhurbhavāñśrutārtho'smi prīyate na ca viśvase| saṃstavairvā dhanaughairvā nāhaṃ śakyaḥ punastvayā ॥12-136-183॥
[साधुः (sādhuḥ) - good man; virtuous person; भवान् (bhavān) - you; respected one; श्रुतार्थः (śrutārthaḥ) - one who has understood the meaning (of what is heard); अस्मि (asmi) - I am; प्रीयते (prīyate) - is pleased; न (na) - not; च (ca) - and; विश्वसे (viśvase) - is trusted; संस्तवैः (saṃstavaiḥ) - by praises; वा (vā) - or; धन-ओघैः (dhana-aughaiḥ) - by floods of wealth; वा (vā) - or; न (na) - not; अहम् (aham) - I; शक्यः (śakyaḥ) - can be influenced; can be won over; पुनः (punaḥ) - again; त्वया (tvayā) - by you;]
(A good man, you, having understood the meaning (of what is heard), I am; is pleased not and is trusted not. By praises or by floods of wealth or not I can be influenced again by you.)
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॥
na hy amitravaśaṃ yānti prājñā niṣkāraṇaṃ sakhe। asminn arthe ca gāthe dve nibodhośanasā kṛte ॥12-136-184॥
[न (na) - not; हि (hi) - indeed; अमित्रवशं (amitravaśam) - under the control of enemies; यान्ति (yānti) - go; प्राज्ञाः (prājñāḥ) - wise ones; निष्कारणं (niṣkāraṇam) - without reason; सखे (sakhe) - O friend; अस्मिन् (asmin) - in this; अर्थे (arthe) - matter; च (ca) - and; गाथे (gāthe) - verses; द्वे (dve) - two; निबोध (nibodha) - know; उशनसा (uśanasā) - by Ushanas; कृते (kṛte) - composed;]
(Not indeed do the wise go under the control of enemies without reason, O friend. In this matter, know the two verses composed by Ushanas.)
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॥
śatrusādhāraṇe kṛtye kṛtvā sandhiṃ balīyasā। samāhitaś caredyuktyā kṛtārthaś ca na viśvaset ॥12-136-185॥
[शत्रु (śatru) - enemy; साधारणे (sādhāraṇe) - common; shared; कृत्ये (kṛtye) - action; to be done; कृत्वा (kṛtvā) - having done; सन्धिं (sandhiṃ) - alliance; बलीयसा (balīyasā) - with the stronger; with the more powerful; समाहितः (samāhitaḥ) - attentive; concentrated; च (ca) - and; रेत् (caret) - should act; युक्त्या (yuktyā) - with strategy; with skill; कृतार्थः (kṛtārthaḥ) - one who has accomplished his purpose; च (ca) - and; न (na) - not; विश्वसेत् (viśvaset) - should trust;]
(In an action common with the enemy, having made an alliance with the stronger, one should act attentively with strategy, and even when the purpose is accomplished, one should not trust.)
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॥
tasmātsarvāsvavasthāsu rakṣejjīvitamātmanaḥ। dravyāṇi santatiścaiva sarvaṃ bhavati jīvataḥ ॥12-136-186॥
[तस्मात् (tasmāt) - therefore; सर्वासु (sarvāsu) - in all; अवस्थासु (avasthāsu) - conditions; रक्षेत् (rakṣet) - should protect; जीवितम् (jīvitam) - life; आत्मनः (ātmanaḥ) - of oneself; द्रव्याणि (dravyāṇi) - possessions; सन्ततिः (santatiḥ) - progeny; च (ca) - and; एव (eva) - indeed; सर्वम् (sarvam) - all; भवति (bhavati) - becomes; जीवतः (jīvataḥ) - for the living;]
(Therefore, in all conditions, one should protect the life of oneself; possessions and progeny and indeed all become (possible) for the living.)
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॥
saṅkṣepo nītiśāstrāṇām aviśvāsaḥ paro mataḥ। nṛṣu tasmād aviśvāsaḥ puṣkalaṃ hitam ātmanaḥ ॥12-136-187॥
[सङ्क्षेपः (saṅkṣepaḥ) - summary; नीतिशास्त्राणाम् (nītiśāstrāṇām) - of treatises on ethics; अविश्वासः (aviśvāsaḥ) - distrust; परः (paraḥ) - supreme; मतः (mataḥ) - regarded; नृषु (nṛṣu) - in men; तस्मात् (tasmāt) - therefore; अविश्वासः (aviśvāsaḥ) - distrust; पुष्कलम् (puṣkalam) - abundant; हितम् (hitam) - benefit; आत्मनः (ātmanaḥ) - for oneself;]
(Summary: of treatises on ethics, distrust is regarded as supreme. In men, therefore, distrust is abundant benefit for oneself.)
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॥
vadhyante na hyaviśvastāḥ śatrubhirdurbalā api। viśvastāstvāśu vadhyante balavanto'pi durbalaiḥ ॥12-136-188॥
[वध्यन्ते (vadhyante) - are killed; न (na) - not; हि (hi) - indeed; अविश्वस्ताः (aviśvastāḥ) - those who are not trusting; शत्रुभिः (śatrubhiḥ) - by enemies; दुर्बलाः (durbalāḥ) - the weak; अपि (api) - even; विश्वस्ताः (viśvastāḥ) - those who are trusting; तु (tu) - but; आशु (āśu) - quickly; वध्यन्ते (vadhyante) - are killed; बलवन्तः (balavantaḥ) - the strong; अपि (api) - even; दुर्बलैः (durbalaiḥ) - by the weak;]
(Are killed not indeed those who are not trusting by enemies, the weak even. Those who are trusting but quickly are killed, the strong even by the weak.)
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॥
tvadvidhebhyo mayā hyātmā rakṣyo mārjāra sarvadā। rakṣa tvamapi cātmānaṃ caṇḍālāj jātikilbiṣāt ॥12-136-189॥
[त्वद्विधेभ्यः (tvadvidhebhyaḥ) - from those like you; मया (mayā) - by me; हि (hi) - indeed; आत्मा (ātmā) - self; रक्ष्यः (rakṣyaḥ) - to be protected; मार्जार (mārjāra) - O cat; सर्वदा (sarvadā) - always; रक्ष (rakṣa) - protect; त्वम् (tvam) - you; अपि (api) - also; च (ca) - and; आत्मानम् (ātmānam) - yourself; चण्डालात् (caṇḍālāt) - from the outcaste; जाति (jāti) - from birth; किल्बिषात् (kilbiṣāt) - from sin;]
(From those like you, by me indeed the self is to be protected, O cat, always. Protect you also yourself from the outcaste, from birth, from sin.)
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॥
sa tasya bruvatas tvaivaṃ santrāsāj jāta-sādhvasaḥ। svabilaṃ hi javena āśu mārjāraḥ prayayau tataḥ॥12-136-190॥
[स (sa) - he; तस्य (tasya) - of him; ब्रुवतः (bruvataḥ) - speaking; एवम् (evam) - thus; सन्त्रासात् (santrāsāt) - from fear; जात (jāta) - arisen; साध्वसः (sādhvasaḥ) - terror; स्वबिलम् (svabilam) - his own hole; हि (hi) - indeed; जवेन (javena) - with speed; आशु (āśu) - quickly; मार्जारः (mārjāraḥ) - the cat; प्रययौ (prayayau) - went; ततः (tataḥ) - from there;]
(He, of him speaking thus, from fear, arisen terror, his own hole indeed with speed quickly the cat went from there.)
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॥
tataḥ śāstrārthatattvajño buddhisāmarthyamatmanaḥ। viśrāvya palitaḥ prājño bilam anyaj jagāma ha ॥12-136-191॥
[ततः (tataḥ) - then; शास्त्रार्थतत्त्वज्ञः (śāstrārthatattvajñaḥ) - knower of the true essence of the meaning of the scriptures; बुद्धिसामर्थ्यम् (buddhisāmarthyam) - the power of intellect; आत्मनः (ātmanaḥ) - of himself; विश्राव्य (viśrāvya) - having made (it) heard; पलितः (palitaḥ) - the grey-haired one; प्राज्ञः (prājñaḥ) - the wise one; बिलम् (bilam) - cave; अन्यत् (anyat) - another; जगाम (jagāma) - went; ह (ha) - indeed;]
(Then the knower of the true essence of the meaning of the scriptures, having made the power of intellect of himself heard, the grey-haired wise one indeed went to another cave.)
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॥
evaṃ prajñāvatā buddhyā durbalena mahābalāḥ। ekena bahavo'mitrāḥ palitenābhisandhitāḥ ॥12-136-192॥
[एवं (evaṃ) - thus; प्रज्ञावता (prajñāvatā) - by the wise; बुद्ध्या (buddhyā) - by intelligence; दुर्बलेन (durbalena) - by the weak; महाबलाः (mahābalāḥ) - the mighty; एकेन (ekena) - by one; बहवः (bahavaḥ) - many; अमित्राः (amitrāḥ) - enemies; पलितेन (palitena) - by the aged; अभिसन्धिताः (abhisandhitāḥ) - overcome;]
(Thus, by the intelligence of the wise, the mighty are (overcome) by the weak; many enemies are overcome by one aged person.)
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॥
ariṇāpi samarthena sandhiṃ kurvīta paṇḍitaḥ। mūṣakaśca biḍālaśca muktāv anyonyasaṃśrayāt ॥12-136-193॥
[अरिणा (ariṇā) - with a non-friend; अपि (api) - even; समर्थेन (samarthena) - with a capable one; सन्धिं (sandhim) - alliance; कुर्वीत (kurvīta) - should make; पण्डितः (paṇḍitaḥ) - a wise person; मूषकः (mūṣakaḥ) - the mouse; च (ca) - and; बिडालः (biḍālaḥ) - the cat; च (ca) - and; मुक्तौ (muktau) - were freed; अन्योन्य (anyonya) - each other; संश्रयात् (saṃśrayāt) - by taking refuge;]
(A wise person should make an alliance even with a non-friend who is capable. The mouse and the cat were freed by taking refuge in each other.)
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॥
ityeṣa kṣatradharmasya mayā mārgo'nudarśitaḥ। vistareṇa mahīpāla saṅkṣepena punaḥ śṛṇu ॥12-136-194॥
[इति (iti) - thus; एषः (eṣaḥ) - this; क्षत्रधर्मस्य (kṣatradharmasya) - of the kṣatriya duty; मया (mayā) - by me; मार्गः (mārgaḥ) - the path; अनुदर्शितः (anudarśitaḥ) - has been shown; विस्तरेण (vistareṇa) - in detail; महीपाल (mahīpāla) - O king; सङ्क्षेपेण (saṅkṣepena) - in brief; पुनः (punaḥ) - again; शृणु (śṛṇu) - listen;]
(Thus, this path of the kṣatriya duty has been shown by me. In detail, O king, and in brief, listen again.)
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॥
anyonyakṛtavairau tu cakratuḥ prītimuttamām। anyonyamabhisandhātumabhūccaiva tayormatih ॥12-136-195॥
[अन्योन्य (anyonya) - mutual; कृत (kṛta) - made; वैरौ (vairau) - enemies; तु (tu) - but; चक्रतुः (cakratuḥ) - did; प्रीतिम् (prītim) - affection; उत्तमाम् (uttamām) - highest; अन्योन्यम् (anyonyam) - each other; अभिसन्धातुम् (abhisandhātum) - to unite; अभूत् (abhūt) - arose; च (ca) - and; एव (eva) - indeed; तयोः (tayoḥ) - of the two; मतिः (matiḥ) - thought;]
(But the two, who had made each other enemies, did the highest affection. The thought to unite with each other indeed arose in both.)
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॥
tatra prājño'bhisandhatte samyag-buddhi-balāśrayāt। abhisandhīyate prājñaḥ pramādād api cābudhaiḥ ॥12-136-196॥
[तत्र (tatra) - there; प्राज्ञः (prājñaḥ) - wise person; अभिसन्धत्ते (abhisandhatte) - intends; सम्यक् (samyak) - properly; बुद्धि (buddhi) - intellect; बल (bala) - strength; आश्रयात् (āśrayāt) - from the support; अभिसन्धीयते (abhisandhīyate) - is intended; प्राज्ञः (prājñaḥ) - wise person; प्रमादात् (pramādāt) - from negligence; अपि (api) - even; च (ca) - and; अबुधैः (abudhaiḥ) - by the unwise;]
(There the wise person intends properly from the support of the strength of intellect. The wise person is also intended by the unwise even from negligence.)
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॥
tasmād abhītavad bhītaḥ viśvastavad aviśvasan। na hi apramattaḥ calati calitaḥ vā vinaśyati॥12-136-197॥
[तस्मात् (tasmāt) - therefore; अभीतवत् (abhītavat) - like the fearless; भीतः (bhītaḥ) - the fearful; विश्वस्तवत् (viśvastavat) - like the trusting; अविश्वसन् (aviśvasan) - the mistrusting; न (na) - not; हि (hi) - indeed; अप्रमत्तः (apramattaḥ) - the vigilant; चलति (calati) - moves; चलितः (calitaḥ) - the moved; वा (vā) - or; विनश्यति (vinaśyati) - perishes;]
(Therefore, the fearful (acts) like the fearless, the mistrusting (acts) like the trusting. Indeed, the vigilant does not move, nor does the moved perish.)
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॥
kālena ripuṇā sandhiḥ kāle mitreṇa vigrahaḥ। kārya ityeva tattvajñāḥ prāhurnityaṃ yudhiṣṭhira ॥12-136-198॥
[कालेन (kālena) - by time; रिपुणा (ripuṇā) - by enemy; सन्धिः (sandhiḥ) - alliance; काले (kāle) - in time; मित्रेण (mitreṇa) - by friend; विग्रहः (vigrahaḥ) - conflict; कार्य (kārya) - to be done; इति (iti) - thus; एव (eva) - indeed; तत्त्वज्ञाः (tattvajñāḥ) - knowers of truth; प्राहुः (prāhuḥ) - have said; नित्यं (nityaṃ) - always; युधिष्ठिर (yudhiṣṭhira) - O Yudhishthira;]
(By time, alliance with the enemy; in time, conflict with the friend; this is to be done, thus indeed the knowers of truth have said always, O Yudhishthira.)
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॥
evaṃ matvā mahārāja śāstrārtham abhigamya ca। abhiyukto'pramattaś ca prāgbhayād bhītavat caret ॥12-136-199॥
[एवं (evaṃ) - thus; मत्वा (matvā) - having considered; महाराज (mahārāja) - O great king; शास्त्रार्थम् (śāstrārtham) - the meaning of the scriptures; अभिगम्य (abhigamya) - having approached; च (ca) - and; अभियुक्तः (abhiyuktaḥ) - accused; अप्रमत्तः (apramattaḥ) - not careless; च (ca) - and; प्राक् (prāk) - before; भयात् (bhayāt) - from fear; भीतवत् (bhītavat) - like one who is afraid; चरेत् (caret) - should act;]
(Thus having considered, O great king, and having approached the meaning of the scriptures, being accused, not careless, and before out of fear, he should act like one who is afraid.)
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॥
bhītavatsaṃvidhiḥ kāryaḥ pratisandhistathaiva ca। bhayādutpadyate buddhirapramattābhiyogajā ॥12-136-200॥
[भीतवत् (bhītavat) - like one who is afraid; संविधिः (saṃvidhiḥ) - arrangement; कार्यः (kāryaḥ) - to be done; प्रतिसन्धिः (pratisandhiḥ) - recollection; तथैव (tathaiva) - in the same way; च (ca) - and; भयात् (bhayāt) - from fear; उत्पद्यते (utpadyate) - arises; बुद्धिः (buddhiḥ) - intelligence; अप्रमत्ता (apramattā) - not careless; अभियोगजा (abhiyogajā) - born of effort;]
(Like one who is afraid, arrangement and what is to be done, as well as recollection, and from fear arises intelligence not careless, born of effort.)
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॥
na bhayaṃ vidyate rājan bhītasya anāgate bhaye। abhītasya tu visrambhāt sumahat jāyate bhayam ॥12-136-201॥
[न (na) - not; भयम् (bhayam) - fear; विद्यते (vidyate) - exists; राजन् (rājan) - O king; भीतस्य (bhītasya) - of the fearful; अनागते (anāgate) - not yet come; भये (bhaye) - in danger; अभीतस्य (abhītasya) - of the fearless; तु (tu) - but; विस्रम्भात् (visrambhāt) - from overconfidence; सुमहत् (sumahat) - very great; जायते (jāyate) - arises; भयम् (bhayam) - fear;]
(Not fear exists, O king, for the fearful in danger not yet come. But for the fearless, from overconfidence, very great fear arises.)
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॥
na bhīruriti cātyantaṃ mantro'deyaḥ kathaṃcana। avijñānāddhi vijñāte gacchedāspadadarśiṣu ॥12-136-202॥
[न (na) - not; भीरुः (bhīruḥ) - coward; इति (iti) - thus;" च (ca) - and; अत्यन्तम् (atyantam) - absolutely; मन्त्रः (mantraḥ) - mantra; अदेयः (adeyaḥ) - not to be given; कथञ्चन (kathaṃcana) - in any way; अविज्ञानात् (avijñānāt) - from ignorance; हि (hi) - indeed; विज्ञाते (vijñāte) - when known; गच्छेत् (gacchet) - may go; आस्पददर्शिषु (āspadadarśiṣu) - to those who seek a basis;]
(Not to a coward thus, and absolutely, a mantra is not to be given in any way; for from ignorance indeed, when known, it may go to those who seek a basis.)
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॥
tasmād abhītavad bhīto viśvastavad aviśvasan। kāryāṇāṃ gurutāṃ buddhvā nānṛtaṃ kiñcid ācaret ॥12-136-203॥
[तस्मात् (tasmāt) - therefore; अभीतवत् (abhītavat) - like the fearless; भीतः (bhītaḥ) - the fearful; विश्वस्तवत् (viśvastavat) - like the trusting; अविश्वसन् (aviśvasan) - the mistrusting; कार्याणाम् (kāryāṇām) - of actions; गुरुताम् (gurutām) - the gravity; बुद्ध्वा (buddhvā) - having understood; न (na) - not; अनृतम् (anṛtam) - falsehood; किञ्चित् (kiñcit) - anything; आचरेत् (ācaret) - should do;]
(Therefore, the fearful (should act) like the fearless, the mistrusting like the trusting; having understood the gravity of actions, one should not do anything false.)
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॥
evam etan mayā proktam itihāsaṃ yudhiṣṭhira। śrutvā tvaṃ suhṛdāṃ madhye yathāvat samupācara ॥12-136-204॥
[एवम् (evam) - thus; एतत् (etat) - this; मया (mayā) - by me; प्रोक्तम् (proktam) - spoken; इतिहासम् (itihāsam) - history; युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; श्रुत्वा (śrutvā) - having heard; त्वम् (tvam) - you; सुहृदाम् (suhṛdām) - of friends; मध्ये (madhye) - in the midst; यथावत् (yathāvat) - properly; समुपाचर (samupācara) - conduct (yourself);]
(Thus this history has been spoken by me, Yudhishthira. Having heard, you, in the midst of friends, properly conduct (yourself).)
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॥
upalabhya matiṃ cāgryāmarimitrāntaraṃ tathā। sandhivigrahakālaṃ ca mokṣopāyaṃ tathāpadi ॥12-136-205॥
[उपलभ्य (upalabhya) - having obtained; (from upa-√labh, to attain;) मतिं (matiṃ) - intellect; (accusative singular of mati, mind;) च (ca) - and; आग्र्याम् (āgryām) - excellent; (feminine accusative singular of āgrya, foremost;) अरिमित्रान्तरं (arimitrāntaraṃ) - difference between enemy and friend; (compound: ari (enemy) + mitra (friend) + antara (difference);) तथा (tathā) - likewise; सन्धिविग्रहकालं (sandhivigrahakālaṃ) - time for alliance and separation; (compound: sandhi (alliance) + vigraha (separation/conflict) + kāla (time);) च (ca) - and; मोक्षोपायं (mokṣopāyaṃ) - means of liberation; (compound: mokṣa (liberation) + upāya (means);) तथापदि (tathāpadi) - likewise in adversity; (compound: tathā (likewise) + apadi (in adversity););]
(Having obtained excellent intellect and the difference between enemy and friend likewise, and the time for alliance and separation, and the means of liberation likewise in adversity.)
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॥
śatrusādhāraṇe kṛtye kṛtvā sandhiṃ balīyasā। samāgamaṃ caredyuktyā kṛtārtho na ca viśvaset ॥12-136-206॥
[शत्रु (śatru) - enemy; साधारणे (sādhāraṇe) - common; shared; कृत्ये (kṛtye) - action; to be done; कृत्वा (kṛtvā) - having done; सन्धिं (sandhiṃ) - alliance; बलीयसा (balīyasā) - with the stronger; समागमं (samāgamam) - meeting; coming together; चरेत् (caret) - should undertake; युक्त्या (yuktyā) - with strategy; with skill; कृतार्थः (kṛtārthaḥ) - one who has accomplished his purpose; न (na) - not; च (ca) - and; विश्वसेत् (viśvaset) - should trust;]
(Having performed an action common with the enemy, having made an alliance with the stronger, one should undertake a meeting with strategy; one who has accomplished his purpose should not trust (the other).)
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॥
aviruddhāṃ trivargeṇa nītim etāṃ yudhiṣṭhira। abhyuttiṣṭha śrutād asmād bhūyas tvaṃ rañjayan prajāḥ ॥12-136-207॥
[अविरुद्धां (aviruddhām) - not-opposed; त्रिवर्गेण (trivargeṇa) - by the three aims (dharma, artha, kāma); नीतिम् (nītim) - policy; एताम् (etām) - this; युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira; अभ्युत्तिष्ठ (abhyuttiṣṭha) - arise; श्रुतात् (śrutāt) - from what has been heard; अस्मात् (asmāt) - from this; भूयः (bhūyaḥ) - further; त्वम् (tvam) - you; रञ्जयन् (rañjayan) - delighting; प्रजाः (prajāḥ) - subjects;]
(O Yudhiṣṭhira, this policy, not opposed to the three aims, arise from what has been heard, from this, further you delight the subjects.)
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॥
brāhmaṇaiś cāpi te sārdhaṃ yātrā bhavatu pāṇḍava। brāhmaṇā hi paraṃ śreyo divi ceha ca bhārata ॥12-136-208॥
[ब्राह्मणैः (brāhmaṇaiḥ) - by the Brāhmaṇas; च (ca) - and; अपि (api) - also; ते (te) - your; सार्धं (sārdham) - together with; यात्रा (yātrā) - journey; भवतु (bhavatu) - may it be; पाण्डव (pāṇḍava) - O Pāṇḍava; ब्राह्मणाः (brāhmaṇāḥ) - the Brāhmaṇas; हि (hi) - indeed; परम् (param) - supreme; श्रेयः (śreyaḥ) - good; दिवि (divi) - in heaven; च (ca) - and; इह (iha) - here; च (ca) - and; भारत (bhārata) - O Bhārata;]
(By the Brāhmaṇas and also together with you, may the journey be, O Pāṇḍava. The Brāhmaṇas indeed (attain) the supreme good in heaven and here, O Bhārata.)
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॥
ete dharmasya vettāraḥ kṛtajñāḥ satataṃ prabho। pūjitāḥ śubhakarmāṇaḥ pūrvajityā narādhipa ॥12-136-209॥
[एते (ete) - these; धर्मस्य (dharmasya) - of dharma; वेत्तारः (vettāraḥ) - knowers; कृतज्ञाः (kṛtajñāḥ) - grateful; सततं (satataṃ) - always; प्रभो (prabho) - O lord; पूजिताः (pūjitāḥ) - honored; शुभकर्माणः (śubhakarmāṇaḥ) - of auspicious deeds; पूर्वजित्या (pūrvajityā) - by previous conquest; नराधिप (narādhipa) - O king;]
(These knowers of dharma, grateful, always, O lord, honored, of auspicious deeds, by previous conquest, O king.)
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॥
rājyaṃ śreyaḥ paraṃ rājanyaśaḥ kīrtiṃ ca lapsyase. kulasya santatiṃ caiva yathānyāyaṃ yathākramam ॥12-136-210॥
[राज्यं (rājyaṃ) - kingdom; श्रेयः (śreyaḥ) - excellence; परं (paraṃ) - supreme; राजन्यशः (rājanyaśaḥ) - royal glory; कीर्तिं (kīrtiṃ) - fame; च (ca) - and; लप्स्यसे (lapsyase) - you will obtain; कुलस्य (kulasya) - of the lineage; सन्ततिं (santatiṃ) - continuity; च (ca) - and; एव (eva) - indeed; यथा (yathā) - as; न्यायं (nyāyaṃ) - justice; यथा (yathā) - as; क्रमम् (kramam) - order; ॥१२-१३६-२१०॥ (॥12-136-210॥) - ;]
(Kingdom, excellence, supreme, royal glory, fame and you will obtain; of the lineage, continuity and indeed; as justice, as order.)
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॥
dvayor imaṃ bhārata sandhivigrahaṃ; subhāṣitaṃ buddhiviśeṣakāritam। tathānvavekṣya kṣitipena sarvadā; niṣevitavyaṃ nṛpa śatrumāṇḍale ॥12-136-211॥
[द्वयोः (dvayoḥ) - of the two; (dual genitive); इमं (imaṃ) - this; (accusative singular masculine); भारत (bhārata) - O Bhārata; (vocative); सन्धिविग्रहं (sandhivigrahaṃ) - treaty and conflict; (accusative singular); सुभाषितं (subhāṣitam) - well-spoken; बुद्धिविशेषकारितम् (buddhiviśeṣakāritam) - caused by special intelligence; तथा (tathā) - thus; अन्ववेक्ष्य (anvavekṣya) - having examined; क्षितिपेन (kṣitipena) - by the king; सर्वदा (sarvadā) - always; निषेवितव्यं (niṣevitavyam) - should be practiced; नृप (nṛpa) - O king; (vocative); शत्रुमण्डले (śatrumāṇḍale) - in the circle of enemies;]
(Of the two, this treaty and conflict, O Bhārata, well-spoken, caused by special intelligence; thus, having examined, by the king, always, should be practiced, O king, in the circle of enemies.)
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.
