12.136
yudhiṣṭhira uvāca॥
Yudhishthira said.
sarvatra buddhiḥ kathitā śreṣṭhā te bharatarṣabha। anāgatā tathotpannā dīrghasūtrā vināśinī ॥12-136-1॥
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.
tadicchāmi parāṃ buddhiṃ śrotuṃ bharatasattama। yathā rājanna muhyeta śatrubhiḥ parivāritaḥ ॥12-136-2॥
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.
dharmārthakuśala prājña sarvaśāstraviśārada। pṛcchāmi tvā kuruśreṣṭha tanme vyākhyātumarhasi ॥12-136-3॥
O best of the Kurus, skilled in dharma and artha, wise and expert in all śāstras, I ask you—please explain that to me.
śatrubhir bahubhir grasto yathā varteta pārthivaḥ। etad icchāmi ahaṃ śrotuṃ sarvam eva yathā-vidhi ॥12-136-4॥
I wish to hear in full, according to rule, how a king, when seized by many enemies, should act.
viṣamasthaṃ hi rājānaṃ śatravaḥ paripanthinaḥ। bahavo'pyekamuddhartuṃ yatante pūrvatāpitāḥ॥12-136-5॥
Indeed, many enemies and adversaries, having been previously afflicted, strive together to rescue even a single king who is in difficulty.
sarvataḥ prārthyamānena durbalena mahābalaiḥ। ekenaivāsahāyena śakyaṃ sthātuṃ kathaṃ bhavet ॥12-136-6॥
How can one who is weak, besought from all sides by the mighty, possibly stand alone without any help?
kathaṃ mitram-ariṃ caiva vindeta bharatarṣabha। ceṣṭitavyaṃ kathaṃ cātra śatroḥ mitrasya ca-antare ॥12-136-7॥
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?
prajñātalakṣaṇe rājannamitre mitratāṃ gate। kathaṃ nu puruṣaḥ kuryātkiṃ vā kṛtvā sukhī bhavet॥12-136-8॥
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?
vigrahaṃ kena vā kuryātsandhiṃ vā kena yojayet. kathaṃ vā śatrumadhyastho vartetābalavāniti ॥12-136-9॥
Who should initiate conflict, and who should form alliances? How should a weak person who is neutral among enemies conduct himself? Thus.
etad vai sarvakṛtyānāṃ paraṃ kṛtyaṃ parantapa। naitasya kaścid vaktāsti śrotā cāpi sudurlabhaḥ ॥12-136-10॥
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.
ṛte śāntanavādbhīṣmātsatyasandhājjitendriyāt। tadanviṣya mahābāho sarvametadvadasva me ॥12-136-11॥
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.
bhīṣma uvāca॥
Bhīṣma said.
tvadyukto'yananuprasno yudhiṣṭhira guṇodayaḥ। śṛṇu me putra kārtsnyena guhyamāpatsu bhārata ॥12-136-12॥
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.
amitro mitratāṃ yāti mitraṃ cāpi praduṣyati। sāmarthyayogātkāryāṇāṃ tadgatyā hi sadā gatiḥ ॥12-136-13॥
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.
tasmād viśvasitavyaṃ ca vigrahaṃ ca samācaret। deśaṃ kālaṃ ca vijñāya kāryākāryaviniścaye ॥12-136-14॥
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.
sandhātavyaṃ budhairnityaṃ vyavāsyaṃ ca hitārthibhiḥ। amitrairapi sandheyaṃ prāṇā rakṣyāśca bhārata ॥12-136-15॥
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.
yo hyamitrairnaro nityaṃ na saṃdadhyādapaṇḍitaḥ। na so'rthamāpnuyātkiñcitphalānyapi ca bhārata ॥12-136-16॥
O Bhārata, an unwise man who always does not make alliance with enemies should not attain any object or even any fruits.
yastvamitreṇa sandhatte mitreṇa ca virudhyate। arthayuktiṃ samālokya sumahadvindate phalam ॥12-136-17॥
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.
atrāpy udāharantīmam itihāsaṃ purātanam। mārjārasya ca saṃvādaṃ nyagrodhe mūṣakasya ca ॥12-136-18॥
Here too, an ancient story is told: the conversation between the cat and the mouse beneath the banyan tree.
vane mahati kasmiṃścinnyagrodhaḥ sumahānabhūt। latājālaparicchanno nānādvijagaṇāyutaḥ ॥12-136-19॥
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.
skandhavān meghasaṅkāśaḥ śītacchāyo manoramaḥ। vairantyam abhito jātas tarur vyālamṛgākulaḥ ॥12-136-20॥
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.
tasya mūlaṃ samāśritya kṛtvā śatamukhaṃ bilam। vasati sma mahāprājñaḥ palito nāma mūṣakaḥ ॥12-136-21॥
At the root of that tree, having constructed a burrow with a hundred openings, there lived a very wise mouse named Palita.
śākhāś ca tasya saṃśritya vasati sma sukhaṃ puraḥ। lomaśo nāma mārjāraḥ pakṣisattvāvasādakaḥ ॥12-136-22॥
And on its branches, having taken refuge, lived happily in front a cat named Lomaśa, the destroyer of bird-beings.
tatra cāgatya caṇḍālo vairantyakṛtaketanaḥ। ayojayattamunmāthaṃ nityamastaṃ gate ravau॥12-136-23॥
There, having arrived, the outcaste who had made enmity his banner engaged the destroyer in battle every day after sunset.
tatra snāyumayānpāśānyathāvatsaṃnidhāya saḥ। gṛhaṃ gatvā sukhaṃ śete prabhātāmeti śarvarīm ॥12-136-24॥
There, after properly arranging the sinew-made nooses, he goes home, rests comfortably, and passes the night until morning.
tatra sma nityaṃ badhyante naktaṃ bahuvidhā mṛgāḥ। kadācittatra mārjārastvapramatto'pyabadhyata ॥12-136-25॥
There, many kinds of animals were always caught at night; sometimes, even the cat, though alert, was caught there.
tasminbaddhe mahāprājñaḥ śatrau nityātatāyini। taṃ kālaṃ palito jñātvā vicacāra sunirbhayaḥ ॥12-136-26॥
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.
tenānucaratā tasmin vane viśvastacāriṇā। bhakṣaṃ vicaramāṇena nacirād dṛṣṭam āmiṣam ॥12-136-27॥
While he was following him in that forest, moving about trustfully, he soon found some food—meat.
sa tam-unmātham āruhya tad-āmiṣam abhakṣayat। tasya upari sapatnasya baddhasya manasā hasan ॥12-136-28॥
He climbed onto the execution machine and ate the bait. Above him, he laughed inwardly at his bound rival.
āmiṣe tu prasaktaḥ sa kadācidavalokayan। apaśyadaparaṃ ghoramātmanaḥ śatrumāgatam ॥12-136-29॥
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.
śaraprasūnasaṅkāśaṃ mahīvivaraśāyinam। nakulaṃ harikaṃ nāma capalaṃ tāmralocanam ॥12-136-30॥
Nakula, called Harika, who is copper-eyed and restless, lies in the cave of the earth, resembling the flower of an arrow.
tena mūṣakagandhena tvaramāṇam upāgatam। bhakṣārthaṃ lelihadvaktraṃ bhūmāv ūrdhvamukhaṃ sthitam ॥12-136-31॥
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.
śākhāgatam ariṃ ca anyad apaśyat koṭara-ālayam। ulūkaṃ candrakaṃ nāma tīkṣṇa-tuṇḍaṃ kṣapācaram ॥12-136-32॥
He saw another enemy who had entered the branch, an owl named Candraka, sharp-beaked and a night-wanderer, dwelling in a hollow.
gatasya viṣayaṃ tasya nakulolūkayostadā। athāsyāsīdiyaṃ cintā tatprāpya sumahadbhayam ॥12-136-33॥
Then, regarding the past matter of the mongoose and the owl, he was seized by this thought, having encountered a very great fear.
āpadyasyāṃ sukaṣṭāyāṃ maraṇe samupasthite। samantādbhaya utpanne kathaṃ kāryaṃ hitaiṣiṇā ॥12-136-34॥
When calamity and great distress are present, and death is imminent, when fear arises from all sides, how should a well-wisher act?
sa tathā sarvato ruddhaḥ sarvatra samadarśanaḥ। abhavad bhaya-santaptaś cakre cemāṃ parāṃ gatim ॥12-136-35॥
Thus, being surrounded on all sides and perceiving everything equally, he became tormented by fear and undertook this supreme course.
āpadvināśabhūyiṣṭhā śataikīyaṃ ca jīvitam। samantasaṃśayā ceyamasmānāpadupasthitā ॥12-136-36॥
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.
gataṃ hi sahasā bhūmiṃ nakulo māṃ samāpnuyāt। ulūkaśceha tiṣṭhantaṃ mārjāraḥ pāśasaṅkṣayāt ॥12-136-37॥
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.
na tvevās mad-vidhaḥ prājñaḥ saṁmohaṁ gantum arhati। kariṣye jīvite yatnaṁ yāvad ucchvāsa-nigraham ॥12-136-38॥
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.
na hi buddhyānvitāḥ prājñā nītiśāstraviśāradāḥ। sambhramanty āpadaṃ prāpya mahato'rthān avāpya ca ॥12-136-39॥
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.
na tv anyām iha mārjārād gatiṃ paśyāmi sāmpratam। viṣamastho hy ayaṃ jantuḥ kṛtyaṃ cāsya mahan mayā॥12-136-40॥
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.
jīvitārthī kathaṁ tvadya prārthitaḥ śatrubhistribhiḥ। tasmādimamahaṁ śatruṁ mārjāraṁ saṁśrayāmi vai ॥12-136-41॥
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.
kṣatravidyāṃ samāśritya hitam asyopadhārye। yena imaṃ śatrusaṅghātaṃ matipūrveṇa vañcaye॥12-136-42॥
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.
ayam atyantaśatrur me vaiṣamyaṃ paramaṃ gataḥ। mūḍho grāhayituṃ svārthaṃ saṅgatyā yadi śakyate ॥12-136-43॥
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.
kadācid vyasanaṃ prāpya sandhiṃ kuryān mayā saha। balinā saṃniviṣṭasya śatror api parigrahaḥ ॥ kārya ity āhur ācāryā viṣame jīvitārthinā ॥12-136-44॥
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.
śreyān hi paṇḍitaḥ śatrur na ca mitram apaṇḍitam। mama hi amitre mārjāre jīvitaṃ sampratiṣṭhitam ॥12-136-45॥
A wise enemy is better than an unwise friend; for my life is now dependent on my enemy, the cat.
hantainaṃ sampravakṣyāmi hetumātmābhirakṣaṇe। apīdānīm ayaṃ śatruḥ saṅgatyā paṇḍito bhavet॥12-136-46॥
Indeed, I will now explain the reason for self-protection. Even this enemy, by association, may become wise.
tato'rthagatitattvajñaḥ sandhivigrahakālavit। sāntvapūrvamidaṃ vākyaṃ mārjāraṃ mūṣako'bravīt ॥12-136-47॥
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.
sauhṛdenābhibhāṣe tvā kaccin mārjāra jīvasi। jīvitaṃ hi tavecchāmi śreyaḥ sādhāraṇaṃ hi nau ॥12-136-48॥
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.
na te saumya viṣattavyaṃ jīviṣyasi yathā purā। ahaṃ tvām uddhariṣyāmi prāṇān jahyāṃ hi te kṛte॥12-136-49॥
Do not despair, gentle one; you will live as before. I will rescue you; indeed, I would give up my life for your sake.
asti kaścid upāyo'tra puṣkalaḥ pratibhāti mām। yena śakyas tvayā mokṣaḥ prāptuṃ śreyo yathā mayā ॥12-136-50॥
There is an abundant means here that appears to me, by which you too can attain liberation, the highest good, just as I have.
mayā hyupāyo dṛṣṭo'yaṃ vicārya matimātmanaḥ। ātmārthaṃ ca tvadarthaṃ ca śreyaḥ sādhāraṇaṃ hi nau ॥12-136-51॥
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.
idaṃ hi nakulolūkaṃ pāpabuddhyabhitaḥ sthitam। na dharṣayati mārjāra tena me svasti sāmpratam ॥12-136-52॥
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.
kūjaṃś capalanetro'yaṃ kauśiko māṃ nirīkṣate। nagaśākhāgrahastiṣṭhaṃstasyāhaṃ bhṛśamudvije ॥12-136-53॥
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.
satāṃ sāptapadaṃ sakhyaṃ savāso me'si paṇḍitaḥ। sāṃvāsyakaṃ kariṣyāmi nāsti te mṛtyuto bhayam ॥12-136-54॥
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.
na hi śaknoṣi mārjāra pāśaṃ chettum vinā mayā। ahaṃ chetsyāmi te pāśaṃ yadi māṃ tvaṃ na hiṃsasi॥12-136-55॥
O cat, you are truly not able to cut the snare without me. I will cut your snare if you do not harm me.
tvam āśrito nagasya agraṃ mūlaṃ tvam upāśritaḥ। cira-uṣitau iha āvām vai vṛkṣe asmin viditaṃ hi te॥12-136-56॥
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.
yasmin nāśvasate kaścid yaś ca nāśvasate kvacit। na tau dhīrāḥ praśaṃsanti nityam udvignacetasau ॥12-136-57॥
The wise never praise those who neither trust anyone nor are trusted by anyone, for their minds are always agitated.
tasmād vivardhatāṃ prītiḥ satyā saṅgatir astu nau। kālātītam apārthaṃ hi na praśaṃsanti paṇḍitāḥ ॥12-136-58॥
Therefore, may our affection grow and our association be true. The wise do not praise what is untimely and without purpose.
arthayuktim imāṃ tāvad yathābhūtāṃ niśāmaya। tava jīvitam icchāmi tvaṃ mama icchasi jīvitam ॥12-136-59॥
Listen carefully to this reasoned argument as it truly is. I wish for your life, and you wish for mine.
kaścit tarati kāṣṭhena sugambhīrāṃ mahānadīm। sa tārayati tat kāṣṭhaṃ sa ca kāṣṭhena tāryate ॥12-136-60॥
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.
īdṛśo nau samāyogo bhaviṣyati sunistaraḥ। ahaṃ tvāṃ tārayiṣyāmi tvaṃ ca māṃ tārayiṣyasi ॥12-136-61॥
Such a union between us will be easily overcome; I will help you cross, and you will help me cross.
evam-uktvā tu palitas-tad-artham-ubhayor-hitam। hetumad-grahaṇīyaṃ ca kālākāṅkṣī vyapaikṣata ॥12-136-62॥
Having thus spoken, Palita, seeking the welfare of both, waited for the right time to accept what was reasonable.
atha suvyāhṛtaṃ tasya śrutvā śatrurvicakṣaṇaḥ। hetumadgrahaṇīyārthaṃ mārjāro vākyamabravīt ॥12-136-63॥
Then, having heard his well-spoken words, the wise enemy, wishing to understand the reasoning, the cat spoke as follows.
buddhimān vākyasampannas tad vākyam anuvarṇayan। tām avasthām avekṣyāntyāṃ sāmnaiva pratyapūjayat ॥12-136-64॥
The intelligent and eloquent one, repeating those words, having observed her final condition, honored her in return with conciliatory words.
tatastīkṣṇāgradaśano vaiḍūryamaṇilocanaḥ। mūṣakaṃ mandamudvīkṣya mārjāro lomaśo'bravīt ॥12-136-65॥
Then the hairy cat, with sharp-pointed teeth and eyes like a cat's-eye gem, slowly looked at the mouse and spoke.
nandāmi saumya bhadraṃ te yo māṃ jīvantam icchasi। śreyaś ca yadi jānīṣe kriyatāṃ mā vicāraya ॥12-136-66॥
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.
ahaṃ hi dṛḍham-āpannas tvam āpannataro mayā। dvayor āpannayoḥ sandhiḥ kriyatāṃ mā vicāraya ॥12-136-67॥
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.
vidhatsva prāptakālaṃ yat kāryaṃ sidhyatu ca avayoḥ। mayi kṛcchrāt vinirmukte na vinaṅkṣyati te kṛtam ॥12-136-68॥
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.
nyastamāno'smi bhakto'smi śiṣyas tvaddhitakṛt tathā| nideśavaśavartī ca bhavantaṃ śaraṇaṃ gataḥ ॥12-136-69॥
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.
ityevamuktaḥ palito mārjāraṃ vaśamāgatam। vākyaṃ hitamuvācedamabhinītārthamarthavat ॥12-136-70॥
Thus, when addressed in this manner, the old one, seeing the cat subdued, spoke these beneficial words, expressing the intended and meaningful sense.
udāraṃ yad bhavān āha na etac citraṃ bhavad-vidhe। vidito yaḥ tu mārgaḥ me hita-artham śṛṇu tam mama॥12-136-71॥
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.
ahaṃ tvānupravekṣyāmi nakulānme mahadbhayam। trāyasva māṃ mā vadhīśca śakto'smi tava mokṣaṇe ॥12-136-72॥
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.
ulūkāc caiva māṃ rakṣa kṣudraḥ prārthayate hi mām। ahaṃ chetsyāmi te pāśān sakhe satyena te shape ॥12-136-73॥
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.
tad-vacaḥ saṅgataṃ śrutvā lomaśo yuktam-arthavat। harṣād-udvīkṣya palitaṃ svāgatenābhyapūjayat ॥12-136-74॥
Hearing those fitting and meaningful words, Lomaśa, delighted, looked up at the grey-haired one and welcomed him with honor.
sa taṃ sampūjya palitaṃ mārjāraḥ sauhṛde sthitaḥ। suvicintyābravīddhīraḥ prītastvarita eva hi॥12-136-75॥
He honored the old cat and remained friendly. After careful thought, the wise one, pleased, spoke quickly.
kṣipram āgaccha bhadraṃ te tvaṃ me prāṇasamaḥ sakhā। tava prājña prasādād dhi kṣipraṃ prāpsyāmi jīvitam ॥12-136-76॥
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.
yadyadevaṅgatēnādy śakyaṃ kartuṃ mayā tava। tadājñāpaya kartāhaṃ sandhirevāstu nau sakhe॥12-136-77॥
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.
asmātte saṃśayān muktaḥ samitraghaṇabāndhavaḥ। sarvakāryāṇi kartāhaṃ priyāṇi ca hitāni ca ॥12-136-78॥
Freed from doubts, together with your friends, groups, and relatives, I will perform all actions that are dear and beneficial.
muktaś ca vyasanād asmāt saumya aham api nāma te। prītim utpādayeyaṃ ca pratikartuṃ ca śaknuyām ॥12-136-79॥
O gentle one, having been freed from this misfortune, I too might be able to generate affection for you and to reciprocate it.
grāhayitvā tu taṃ svārthaṃ mārjāraṃ mūṣakastadā। praviveśa suvisrabdhaḥ samyagarthāṃścacāra ha ॥12-136-80॥
After making the cat understand his own purpose, the mouse, now very confident, entered and freely moved about to accomplish his objectives.
evam āśvāsito vidvān mārjāreṇa sa mūṣakaḥ। mārjāra-orasi visrabdhaḥ suṣvāpa pitṛ-mātṛ-vat ॥12-136-81॥
Thus, having been comforted by the cat, the wise mouse confidently slept on the cat's chest as if with his father and mother.
līnaṃ tu tasya gātreṣu mārjārasya atha mūṣakam। tau dṛṣṭvā nakula-olūkau nirāśau jagmatuḥ gṛhān ॥12-136-82॥
But when the mouse merged into the cat's limbs, the mongoose and the owl, seeing this, disappointed, went back to their homes.
līnastu tasya gātreṣu palito deśakālavit। ciccheda pāśānnṛpate kālākāṅkṣī śanaiḥ śanaiḥ ॥12-136-83॥
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.
atha bandha-parikliṣṭo mārjāro vīkṣya mūṣakam। chindantaṃ vai tadā pāśān atvarantaṃ tvarānvitaḥ ॥12-136-84॥
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.
tam atvarantaṃ palitaṃ pāśānāṃ chedane tadā। sañcodayitum ārebhe mārjāro mūṣakaṃ tadā ॥12-136-85॥
Then, seeing the aged mouse not hurrying to cut the nooses, the cat began to urge him.
kiṃ saumya nābhitvarase kiṃ kṛtārtho'vamanyase। chindhi pāśānamitraghna purā śvapaca eti saḥ॥12-136-86॥
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).
ity-uktas-tvaratā tena matimān palito'bravīt। mārjāram akṛtaprajñaṃ vaśyam ātmahitaṃ vacaḥ ॥12-136-87॥
Thus addressed in haste, the wise old man spoke to the cat, who lacked discernment and was submissive, words intended for his own benefit.
tūṣṇīṃ bhava na te saumya tvarā kāryā na sambhramaḥ। vayamevātra kālajñā na kālaḥ parihāsyate॥12-136-88॥
Remain silent, gentle one; do not hurry or be confused. We alone here know the right time—time itself is not to be disregarded.
akāle kṛtyam ārabdhaṃ kartuṃ nārthāya kalpate। tadeva kāla ārabdhaṃ mahate'rthāya kalpate ॥12-136-89॥
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.
akālavipramuktān me tvatta eva bhayaṃ bhavet। tasmāt kālaṃ pratīkṣasva kim iti tvarase sakhe ॥12-136-90॥
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?
yāvatpaśyāmi caṇḍālam āyāntaṃ śastrapāṇinam। tataś chetsyāmi te pāśaṃ prāpte sādhāraṇe bhaye ॥12-136-91॥
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.
tasmin kāle pramuktas tvaṃ tarum eva adhirohasi। na hi te jīvitāt anyat kiñcit kṛtyaṃ bhaviṣyati ॥12-136-92॥
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.
tato bhavatyatikrānte traste bhīte ca lomaśa। ahaṃ bilaṃ pravekṣyāmi bhavāñchākhāṃ gamiṣyati ॥12-136-93॥
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.
evam-uktas-tu mārjāro mūṣakeṇātmano hitam। vacanaṃ vākyatattvajño jīvitārthī mahāmatiḥ ॥12-136-94॥
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.
athātmakṛtyatvaritaḥ samyakpraśrayamācaran। uvāca lomaśo vākyaṃ mūṣakaṃ cirakāriṇam ॥12-136-95॥
Then Lomasha, having quickly completed his own duty and showing proper humility, spoke these words to the mouse who was slow to act.
na hy evaṃ mitrakāryāṇi prītyā kurvanti sādhavaḥ। yathā tvaṃ mokṣitaḥ kṛcchrāt tvaramāṇena vai mayā॥12-136-96॥
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.
tathaiva tvaramāṇena tvayā kāryaṃ hitaṃ mama। yatnaṃ kuru mahāprājña yathā svastyāvayorbhavet ॥12-136-97॥
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.
atha vā pūrvavairaṃ tvaṃ smarankālaṃ vikarṣasi। paśya duṣkṛtakarmatvaṃ vyaktamāyuḥkṣayo mama ॥12-136-98॥
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.
yacca kiñcin mayā ajñānāt purastād vipriyaṃ kṛtam। na tat manasi kartavyam kṣamaye tvām prasīda me ॥12-136-99॥
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.
tam evaṃ-vādinaṃ prājñaḥ śāstra-vid-buddhi-saṃmataḥ। uvāca idaṃ vacaḥ śreṣṭhaṃ mārjāraṃ mūṣakaḥ tadā ॥12-136-100॥
Then the wise mouse, learned in the śāstra and esteemed for his intellect, spoke these excellent words to the cat who had spoken thus.
śrutaṃ me tava mārjāra svamarthaṃ parigṛhṇataḥ। mamāpi tvaṃ vijānīhi svamarthaṃ parigṛhṇataḥ ॥12-136-101॥
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.
yanmitraṃ bhītavatsādhyaṃ yanmitraṃ bhayasaṃhitam। surakṣitaṃ tataḥ kāryaṃ pāṇiḥ sarpamukhādiva ॥12-136-102॥
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.
kṛtvā balavatā sandhim ātmānaṃ yo na rakṣati। apathyam iva tad bhuktaṃ tasya anarthāya kalpate ॥12-136-103॥
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.
na kaścit kasyacin mitraṃ na kaścit kasyacit suhṛt। arthair arthā nibadhyante gajair vanagajā iva॥12-136-104॥
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.
na hi kaścit kṛte kārye kartāraṃ samavekṣate। tasmāt sarvāṇi kāryāṇi sāvaśeṣāṇi kārayet ॥12-136-105॥
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.
tasmin kāle'pi ca bhavān divā-kīrti-bhaya-anvitaḥ। mama na grahaṇe śaktaḥ palāyana-parāyaṇaḥ ॥12-136-106॥
Even at that time, you, filled with fear of fame by day, are not able to seize me, being intent on fleeing.
chinnaṃ tu tantubāhulyaṃ tantureko'vaśeṣitaḥ। chetsyāmyahaṃ tadapyāśu nirvṛto bhava lomaśa ॥12-136-107॥
Although the abundance of threads has been cut, one thread remains. I will quickly cut that as well; be at peace, Lomasha.
tayoḥ saṃvadatorevaṃ tathaivāpannayordvayoḥ। kṣayaṃ jagāma sā rātrirlomaśaṃ cāviśadbhayam ॥12-136-108॥
As those two continued their conversation in this manner, and both were afflicted, the night waned; fear entered Lomaśa.
tataḥ prabhātasamaye vikṛtaḥ kṛṣṇapiṅgalaḥ। sthūlasphigvikaco rūkṣaḥ śvacakraparivāritaḥ ॥12-136-109॥
Then, at dawn, a deformed, black and tawny figure, with large buttocks, swollen and rough, surrounded by a pack of dogs, appeared.
śaṅkukarṇo mahāvaktraḥ palito ghoradarśanaḥ। parigho nāma caṇḍālaḥ śastrapāṇiradṛśyata ॥12-136-110॥
A person named Parigha, an outcaste with conch-shaped ears, a large mouth, grey hair, and a terrifying appearance, was seen holding a weapon.
taṃ dṛṣṭvā yamadūtābhaṃ mārjārastrastacētanaḥ। uvāca palitaṃ bhītaḥ kimidānīṃ kariṣyasi॥12-136-111॥
Seeing him, who looked like Yama's messenger, the cat, terrified, said to the old mouse, "What will you do now?"
atha cāpi susantrastau taṃ dṛṣṭvā ghoradarśanam। kṣaṇena nakulolūkau nairāśyaṃ jagmatustadā ॥12-136-112॥
Then, also, the very frightened mongoose and owl, having seen him who was terrible in appearance, at that moment fell into despair.
balinau matimantau ca saṅghātaṃ cāpyupāgatau। aśakyau sunayāttasmātsampradharṣayituṃ balāt ॥12-136-113॥
Because the two strong and intelligent ones have united, it is impossible to overpower them either by force or by good strategy.
kāryārthaṃ kṛtasandhī tau dṛṣṭvā mārjāramūṣakau। ulūkanakulau tūrṇaṃ jagmatuḥ svaṃ svamālayam ॥12-136-114॥
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.
tataś ciccheda taṃ tantuṃ mārjārasya sa mūṣakaḥ। vipramukto'tha mārjāras tamevābhyapatad drumam ॥12-136-115॥
Then the mouse cut the cat's thread. Once freed, the cat immediately leapt at him towards the tree.
sa ca tasmādbhayanmukto mukto ghoreṇa śatruṇā। bilaṃ viveśa palitaḥ śākhāṃ bheje ca lomaśaḥ ॥12-136-116॥
He, freed from that fear and from the terrible enemy, the gray-haired Lomaśa entered a hole and resorted to a branch.
unmātham-apy-athādāya caṇḍālo vīkṣya sarvaśaḥ। vihatāśaḥ kṣaṇenātha tasmād-deśād-apākramat ॥ jagāma ca svabhavanaṃ caṇḍālo bharatarṣabha ॥12-136-117॥
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.
tatastasmādbhayanmukto durlabhaṃ prāpya jīvitam। bilasthaṃ pādapāgrastḥ palitaṃ lomaśo'bravīt ॥12-136-118॥
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.
akṛtvā saṃvidaṃ kāñcit sahasāham upaplutah। kṛtajñaṃ kṛtakalyāṇaṃ kaccin māṃ nābhiśaṅkase ॥12-136-119॥
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?
gatvā ca mama viśvāsaṃ dattvā ca mama jīvitam। mitropabhogasamaye kiṃ tvaṃ naivopasarpasi ॥12-136-120॥
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?
kṛtvā hi pūrvaṃ mitrāṇi yaḥ paścānnānutiṣṭhati। na sa mitrāṇi labhate kṛcchrāsvāpatsu durmatiḥ ॥12-136-121॥
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.
tatkṛto'ham tvayā mitraṃ sāmarthyādātmanaḥ sakhe। sa māṃ mitratvamāpannamupabhoktuṃ tvamarhasi ॥12-136-122॥
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.
yāni me santi mitrāṇi ye ca me santi bāndhavāḥ। sarve tvāṃ pūjayiṣyanti śiṣyā gurum iva priyam ॥12-136-123॥
All my friends and relatives will honor you as students honor a beloved teacher.
ahaṃ ca pūjayiṣye tvāṃ samitragaṇabāndhavam। jīvitasya pradātāraṃ kṛtajñaḥ ko na pūjayet ॥12-136-124॥
I too will worship you together with my friends, associates, and relatives. Who that is grateful would not worship the giver of life?
īśvaro me bhavānastu śarīrasya gṛhasya ca। arthānāṃ caiva sarveṣāmanuśāstā ca me bhava ॥12-136-125॥
May you, O lord, be the protector of my body, my house, and all my possessions, and be the supervisor of everything for me.
amātyo me bhava prājña piteva hi praśādhi mām। na te'sti bhayamasmatto jīvitentmanaḥ śape ॥12-136-126॥
Be my minister, O wise one, govern me like a father indeed. You have no fear from me—I swear by my own life.
buddhyā tvamuśanāḥ sākṣādbale tvadhikṛtā vayam। tvanmantrabalayukto hi vindeta jayameva ha ॥12-136-127॥
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.
evam-uktaḥ paraṃ sāntvaṃ mārjāreṇa sa mūṣakaḥ। uvāca paramārthajñaḥ ślakṣṇam-ātma-hitaṃ vacaḥ ॥12-136-128॥
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.
yad bhavān āha tat sarvaṃ mayā te lomaśa śrutam। mamāpi tāvad bruvataḥ śṛṇu yat pratibhāti mām ॥12-136-129॥
O Lomaśa, I have heard all that you have said; now, as I speak, listen also to what occurs to me.
veditavyāni mitrāṇi boddhavyāś cāpi śatravaḥ। etat susūkṣmaṃ loke'smin dṛśyate prājña-saṃmatam ॥12-136-130॥
One should recognize friends and understand enemies; this subtle truth is observed in this world and is accepted by the wise.
śatrurūpāś ca suhṛdo mitrarūpāś ca śatravaḥ। sāntvitās te na budhyante rāgalobhavaśaṃ gatāḥ ॥12-136-131॥
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.
nāsti jātyā ripur nāma mitraṃ nāma na vidyate। sāmarthyayogāj jāyante mitrāṇi ripavas tathā ॥12-136-132॥
No one is an enemy or a friend by birth; it is through circumstances and abilities that friendships and enmities arise.
yo yasmiñjīvati svārthaṃ paśyettāvatsa jīvati। sa tasya tāvanmitraṃ syādyāvanna syādviparyayaḥ ॥12-136-133॥
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.
nāsti maitrī sthirā nāma na ca dhruvamasauhṛdam। arthayuktyā hi jāyante mitrāṇi ripavas tathā ॥12-136-134॥
There is no such thing as lasting friendship, nor is enmity ever permanent. Friendships and enmities arise out of self-interest.
mitraṃ ca śatrutāmeti kasmiṃścit kālaparyaye। śatruś ca mitratāmeti svārtho hi balavattaraḥ ॥12-136-135॥
A friend may become an enemy at some point in time, and an enemy may become a friend; for self-interest is indeed stronger.
yo viśvasati mitreṣu na cāśvasati śatruṣu। arthayuktim avijñāya calitaṃ tasya jīvitam ॥12-136-136॥
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.
arthayuktim avijñāya yaḥ śubhe kurute matim। mitre vā yadi vā śatrau tasyāpi calitā matiḥ ॥12-136-137॥
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.
na viśvased aviśvaste viśvaste'pi na viśvaset। viśvāsād bhayam utpannaṃ mūlāny api nikṛntati ॥12-136-138॥
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.
arthayuktyā hi dṛśyante pitā mātā sutās tathā। mātulā bhāgineyāś ca tathā sambandhibāndhavāḥ ॥12-136-139॥
Fathers, mothers, sons, maternal uncles, nephews, and other relatives are seen to be connected only by meaningful association.
putraṃ hi mātāpitaru tyajataḥ patitaṃ priyam। loko rakṣati cātmānaṃ paśya svārthasya sāratām ॥12-136-140॥
Even mother and father abandon a beloved fallen son; people protect themselves; see how self-interest is paramount.
taṃ manye nikṛtiprajñaṃ yo mokṣaṃ pratyanantaram | kṛtyaṃ mṛgayase kartuṃ sukhopāyamasaṃśayam ||12-136-141||
I consider him to be cunningly wise, who, immediately after attaining liberation, seeks to perform his duties by the easiest means, without any doubt.
asminnilaya eva tvaṃ nyagrodhād avatāritaḥ। pūrvaṃ niviṣṭam unmāthaṃ capalatvān na buddhavān ॥12-136-142॥
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.
ātmanaś capalo nāsti kuto'nyeṣāṃ bhaviṣyati। tasmāt sarvāṇi kāryāṇi capalo hanty asaṃśayam ॥12-136-143॥
There is no one more fickle than oneself; how could others be? Therefore, the fickle mind destroys all actions without doubt.
bravīti madhuraṃ kañcit priyo me ha bhavān iti। tan mithyākaraṇaṃ sarvaṃ vistareṇāpi me śṛṇu ॥12-136-144॥
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.
kāraṇāt priyatām eti dveṣyaḥ bhavati kāraṇāt। arthārthī jīvaloko'yaṃ na kaścit kasya cit priyaḥ ॥12-136-145॥
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.
sakhyaṃ sodarayorbhrātrordampatyorvā parasparam। kasyacinnābhijānāmi prītiṃ niṣkāraṇāmiha ॥12-136-146॥
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.
yadyapi bhrātaraḥ kruddhā bhāryā vā kāraṇāntare। svabhāvatas te prīyante netaraḥ prīyate janaḥ ॥12-136-147॥
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.
priyo bhavati dānena priyavādena cāparaḥ। mantrahomajapairanyaḥ kāryārthaṃ prīyate janaḥ॥12-136-148॥
One becomes dear by giving gifts and by pleasant speech; others are pleased by mantras, homa, and japa for the sake of accomplishing tasks.
utpanne kāraṇe prītir nāsti nau kāraṇāntare। pradhvaste kāraṇasthāne sā prītir vinivartate ॥12-136-149॥
Affection arises only from its cause; it does not exist for us in another cause. When the cause is destroyed, that affection also departs.
kiṁ nu tatkāraṇaṁ manye yenāhaṁ bhavataḥ priyaḥ। anyatrābhyavahārārthāttatrāpi ca budhā vayam ॥12-136-150॥
What could be the reason, I wonder, that makes me dear to you? Even apart from the context of association, we are considered wise.
kālo hetuṃ vikurute svārthas tam anuvartate। svārthaṃ prājño'bhijānāti prājñaṃ loko'nu vartate ॥12-136-151॥
Time changes the cause, and self-interest follows it. The wise recognize their own interest, and the world follows the wise.
na tvīdr̥śaṃ tvayā vācyaṃ viduṣi svārthapaṇḍite| akāle'viṣamasthasya svārthaheturayaṃ tava ॥12-136-152॥
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.
tasmānnāhaṃ cale svārthātsusthitaḥ sandhivigrahe। abhrāṇāmiva rūpāṇi vikurvanti kṣaṇe kṣaṇe ॥12-136-153॥
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.
adyaiva hi ripurbhūtvā punaradyaiva sauhṛdam। punaśca ripuradyaiva yuktīnāṃ paśya cāpalam ॥12-136-154॥
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.
āsīttāvattu maitrī nau yāvaddheturabhūtpurā। sā gatā saha tenaiva kālayuktena hetunā ॥12-136-155॥
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.
tvaṃ hi me’tyantataḥ śatruḥ sāmarthyānmitratāṃ gataḥ। tatkṛtyam abhinirvṛttaṃ prakṛtiḥ śatrutāṃ gatā ॥12-136-156॥
You, who were utterly my enemy, by your capability attained friendship. That task is accomplished; your nature has reverted to enmity.
so'ham evaṃ praṇītāni jñātvā śāstrāṇi tattvataḥ। praviśeyaṃ kathaṃ pāśaṃ tvatkṛtaṃ tadvadasva me ॥12-136-157॥
He, having thus truly understood the scriptures composed, how should I enter the bond created by you? Tell me that.
tvadvīryeṇa vimukto'ham madvīryeṇa tathā bhavān। anyonyānugrahe vṛtte nāsti bhūyaḥ samāgamaḥ ॥12-136-158॥
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.
tvaṃ hi saumya kṛtārtho'dya nirvṛttārthāstathā vayam। na te'styanyanmaya kṛtyaṃ kiñcidanyatra bhakṣaṇāt ॥12-136-159॥
O gentle one, today you have accomplished your purpose, and so have we. There is nothing else I require of you except for eating.
aham annaṃ bhavān bhoktā durbalo'ham bhavān balī। nāvayor vidyate sandhir niyukte viṣame bale ॥12-136-160॥
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.
saṁmanye'haṁ tava prajñāṁ yanmokṣātpratyanantaram। bhakṣyaṁ mṛgayase nūnaṁ sukhopāyamasaṁśayam ॥12-136-161॥
I believe that your wisdom is such that, immediately after liberation, you certainly seek food as an easy means, without any doubt.
bhakṣyārthameva baddhastvaṃ sa muktaḥ prasṛtaḥ kṣudhā। śāstrajñamabhisandhāya nūnaṃ bhakṣayitādya mām ॥12-136-162॥
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.
jānāmi kṣudhitaṃ hi tvām āhārasamayaś ca te। sa tvaṃ mām abhisaṃdhāya bhakṣyaṃ mṛgayase punaḥ ॥12-136-163॥
I know you are hungry and it is your time to eat. Therefore, you are seeking me again as your food.
yaccāpi putradāraṃ svaṃ tatsaṃnisṛjase mayi। śuśrūṣāṃ nāma me kartuṃ sakhe mama na tatkṣamam ॥12-136-164॥
O friend, it is not possible for me to perform the service for which you abandon your own son and wife to me.
tvayā māṃ sahitaṃ dṛṣṭvā priyā bhāryā sutāś ca ye। kasmān māṃ te na khādeyur hṛṣṭāḥ praṇayinastvayi ॥12-136-165॥
Having seen me together with you, why would your beloved wife, sons, and those affectionate to you, not eat me, being delighted?
nāhaṃ tvayā sameṣyāmi vṛtto hetuḥ samāgame। śivaṃ dhyāyasva me'trasthaḥ sukṛtaṃ smaryate yadi ॥12-136-166॥
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.
śatror annādya-bhūtaḥ san kliṣṭasya kṣudhitasya ca। bhakṣyaṃ mṛgayamāṇasya kaḥ prājño viṣayaṃ vrajet ॥12-136-167॥
What wise person would pursue sense objects, which, when sought by the hungry and afflicted, only become food for the enemy?
svasti te'stu gamiṣyāmi dūrād api tavodvije। nāhaṃ tvayā sameṣyāmi nirvṛto bhava lomaśa ॥12-136-168॥
May well-being be yours. I will go, even from afar, O brāhmaṇa. I will not join you. Be content, O Lomaśa.
balavatsaṁnikarṣo hi na kadācitpraśasyate। praśāntādapi me prājña bhetavyaṁ balinaḥ sadā ॥12-136-169॥
Association with the powerful is never advisable. O wise one, even the calm-natured strong should always be regarded with caution by me.
yadi tvarthena me kāryaṃ brūhi kiṃ karavāṇi te। kāmaṃ sarvaṃ pradāsyāmi na tvātmānaṃ kadācana ॥12-136-170॥
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.
ātmārthe santatistyājyā rājyaṃ ratnaṃ dhanaṃ tathā। api sarvasvamutsṛjya rakṣedātmānamātmanā ॥12-136-171॥
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.
aiśvaryadhanaratnānāṃ pratyamitre'pi tiṣṭhatām। dṛṣṭā hi punarāvṛttirjīvatāmiti naḥ śrutam ॥12-136-172॥
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.
na tvātmanaḥ sampradānaṃ dhanaratnavadiṣyate. ātmā tu sarvato rakṣyo dārairapi dhanairapi ॥12-136-173॥
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.
ātmarakṣitatantrāṇāṃ suparīkṣitakāriṇām। āpado nopapadyante puruṣāṇāṃ svadoṣajāḥ ॥12-136-174॥
Calamities caused by one's own faults do not befall those who act with well-examined and self-protected systems.
śatrūn samyag vijānanti durbalā ye balīyasaḥ। teṣāṃ na cālyate buddhir ātmārthaṃ kṛta-niścayā ॥12-136-175॥
The strong properly understand their weak enemies; their intellect, having made a firm resolve for their own purpose, is not shaken.
ity abhivyaktam eva asau palitena avabhartsitaḥ। mārjāraḥ vrīḍitaḥ bhūtvā mūṣakam vākyam abravīt ॥12-136-176॥
Thus, when this was revealed and he was rebuked by the grey-haired one, the cat, feeling ashamed, addressed the mouse with these words.
saṁmanye'haṁ tava prajñāṁ yastvaṁ mama hite rataḥ। uktavān arthatattvena mayā sambhinnadarśanaḥ ॥12-136-177॥
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.
na tu mām anyathā sādho tvaṃ vijñātum iha arhasi। prāṇa-pradāna-jaṃ tvatto mama sauhṛdam āgatam ॥12-136-178॥
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.
dharmajño'smi guṇajño'smi kṛtajño'smi viśeṣataḥ। mitreṣu vatsalaścāsmi tvadvidheṣu viśeṣataḥ ॥12-136-179॥
I am especially a knower of dharma, qualities, and deeds. Among friends, I am affectionate, and especially so towards those like you.
tan māṃ evaṃ-gate sādho na yāvayitum arhasi। tvayā hi yāvyamānaḥ ahaṃ prāṇān jahyām sabāndhavaḥ ॥12-136-180॥
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.
dhikśabdo hi budhairdṛṣṭo madvidheṣu manasviṣu। maraṇaṃ dharmatattvajña na māṃ śaṅkitumarhasi ॥12-136-181॥
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.
iti saṁstūyamāno hi mārjāreṇa sa mūṣakaḥ। manasā bhāvagambhīraṁ mārjāraṁ vākyam abravīt ॥12-136-182॥
Thus, as he was being praised by the cat, the mouse, with a mind deep in feeling, spoke these words to the cat.
sādhurbhavāñśrutārtho'smi prīyate na ca viśvase| saṃstavairvā dhanaughairvā nāhaṃ śakyaḥ punastvayā ॥12-136-183॥
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.
na hy amitravaśaṃ yānti prājñā niṣkāraṇaṃ sakhe। asminn arthe ca gāthe dve nibodhośanasā kṛte ॥12-136-184॥
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.
śatrusādhāraṇe kṛtye kṛtvā sandhiṃ balīyasā। samāhitaś caredyuktyā kṛtārthaś ca na viśvaset ॥12-136-185॥
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.
tasmātsarvāsvavasthāsu rakṣejjīvitamātmanaḥ। dravyāṇi santatiścaiva sarvaṃ bhavati jīvataḥ ॥12-136-186॥
Therefore, in every situation, one should safeguard one's own life; for possessions, progeny, and everything else exist only for the living.
saṅkṣepo nītiśāstrāṇām aviśvāsaḥ paro mataḥ। nṛṣu tasmād aviśvāsaḥ puṣkalaṃ hitam ātmanaḥ ॥12-136-187॥
In summary, among treatises on ethics, distrust is considered the highest principle. Therefore, for a person, distrust of others is greatly beneficial for oneself.
vadhyante na hyaviśvastāḥ śatrubhirdurbalā api। viśvastāstvāśu vadhyante balavanto'pi durbalaiḥ ॥12-136-188॥
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.
tvadvidhebhyo mayā hyātmā rakṣyo mārjāra sarvadā। rakṣa tvamapi cātmānaṃ caṇḍālāj jātikilbiṣāt ॥12-136-189॥
O cat, I must always protect myself from those like you. You too should protect yourself from the outcaste and the sins of birth.
sa tasya bruvatas tvaivaṃ santrāsāj jāta-sādhvasaḥ। svabilaṃ hi javena āśu mārjāraḥ prayayau tataḥ॥12-136-190॥
While he was speaking thus, the cat, terrified by fear, quickly went to his own hole from there.
tataḥ śāstrārthatattvajño buddhisāmarthyamatmanaḥ। viśrāvya palitaḥ prājño bilam anyaj jagāma ha ॥12-136-191॥
Then, the wise elder, who understood the true essence of the scriptures, after expressing his intellectual power, went to another cave.
evaṃ prajñāvatā buddhyā durbalena mahābalāḥ। ekena bahavo'mitrāḥ palitenābhisandhitāḥ ॥12-136-192॥
Thus, by the intelligence of the wise, the weak can overcome the mighty; one aged person can overcome many enemies.
ariṇāpi samarthena sandhiṃ kurvīta paṇḍitaḥ। mūṣakaśca biḍālaśca muktāv anyonyasaṃśrayāt ॥12-136-193॥
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.
ityeṣa kṣatradharmasya mayā mārgo'nudarśitaḥ। vistareṇa mahīpāla saṅkṣepena punaḥ śṛṇu ॥12-136-194॥
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.
anyonyakṛtavairau tu cakratuḥ prītimuttamām। anyonyamabhisandhātumabhūccaiva tayormatih ॥12-136-195॥
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.
tatra prājño'bhisandhatte samyag-buddhi-balāśrayāt। abhisandhīyate prājñaḥ pramādād api cābudhaiḥ ॥12-136-196॥
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.
tasmād abhītavad bhītaḥ viśvastavad aviśvasan। na hi apramattaḥ calati calitaḥ vā vinaśyati॥12-136-197॥
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.
kālena ripuṇā sandhiḥ kāle mitreṇa vigrahaḥ। kārya ityeva tattvajñāḥ prāhurnityaṃ yudhiṣṭhira ॥12-136-198॥
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.'
evaṃ matvā mahārāja śāstrārtham abhigamya ca। abhiyukto'pramattaś ca prāgbhayād bhītavat caret ॥12-136-199॥
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.
bhītavatsaṃvidhiḥ kāryaḥ pratisandhistathaiva ca। bhayādutpadyate buddhirapramattābhiyogajā ॥12-136-200॥
Arrangements, actions, and recollection should be made as if one were afraid; from fear, intelligence arises, which is careful and born of effort.
na bhayaṃ vidyate rājan bhītasya anāgate bhaye। abhītasya tu visrambhāt sumahat jāyate bhayam ॥12-136-201॥
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.
na bhīruriti cātyantaṃ mantro'deyaḥ kathaṃcana। avijñānāddhi vijñāte gacchedāspadadarśiṣu ॥12-136-202॥
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.
tasmād abhītavad bhīto viśvastavad aviśvasan। kāryāṇāṃ gurutāṃ buddhvā nānṛtaṃ kiñcid ācaret ॥12-136-203॥
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.
evam etan mayā proktam itihāsaṃ yudhiṣṭhira। śrutvā tvaṃ suhṛdāṃ madhye yathāvat samupācara ॥12-136-204॥
Thus, O Yudhishthira, I have narrated this history. Having heard it, you should conduct yourself properly among your friends.
upalabhya matiṃ cāgryāmarimitrāntaraṃ tathā। sandhivigrahakālaṃ ca mokṣopāyaṃ tathāpadi ॥12-136-205॥
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.
śatrusādhāraṇe kṛtye kṛtvā sandhiṃ balīyasā। samāgamaṃ caredyuktyā kṛtārtho na ca viśvaset ॥12-136-206॥
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).
aviruddhāṃ trivargeṇa nītim etāṃ yudhiṣṭhira। abhyuttiṣṭha śrutād asmād bhūyas tvaṃ rañjayan prajāḥ ॥12-136-207॥
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.
brāhmaṇaiś cāpi te sārdhaṃ yātrā bhavatu pāṇḍava। brāhmaṇā hi paraṃ śreyo divi ceha ca bhārata ॥12-136-208॥
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.
ete dharmasya vettāraḥ kṛtajñāḥ satataṃ prabho। pūjitāḥ śubhakarmāṇaḥ pūrvajityā narādhipa ॥12-136-209॥
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.
rājyaṃ śreyaḥ paraṃ rājanyaśaḥ kīrtiṃ ca lapsyase. kulasya santatiṃ caiva yathānyāyaṃ yathākramam ॥12-136-210॥
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.
dvayor imaṃ bhārata sandhivigrahaṃ; subhāṣitaṃ buddhiviśeṣakāritam। tathānvavekṣya kṣitipena sarvadā; niṣevitavyaṃ nṛpa śatrumāṇḍale ॥12-136-211॥
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.
