12.137
युधिष्ठिर उवाच॥
Yudhishthira said.
उक्तो मन्त्रो महाबाहो न विश्वासोऽस्ति शत्रुषु। कथं हि राजा वर्तेत यदि सर्वत्र नाश्वसेत् ॥१२-१३७-१॥
O mighty-armed one, it is said that there should be no trust in enemies. How can a king conduct himself if he cannot trust anyone at all?
विश्वासाद्धि परं राज्ञो राजन्नुत्पद्यते भयम्। कथं वै नाश्वसन्राजा शत्रूञ्जयति पार्थिव ॥१२-१३७-२॥
O king, it is from trust that the greatest fear for a king arises. How can a king who does not trust ever conquer his enemies, O ruler?
एतन्मे संशयं छिन्धि मनो मे सम्प्रमुह्यति। अविश्वासकथामेतामुपश्रुत्य पितामह ॥१२-१३७-३॥
O grandsire, dispel this doubt of mine; my mind is greatly confused, having heard this story of disbelief.
भीष्म उवाच॥
Bhīṣma said.
शृणु कौन्तेय यो वृत्तो ब्रह्मदत्तनिवेशने। पूजन्या सह संवादो ब्रह्मदत्तस्य पार्थिव ॥१२-१३७-४॥
O son of Kunti, listen to what occurred in the house of Brahmadatta: the dialogue between Pūjanyā and Brahmadatta, O king.
काम्पिल्ये ब्रह्मदत्तस्य अन्तःपुरनिवासिनी। पूजनी नाम शकुनी दीर्घकालं सहोषिता ॥१२-१३७-५॥
In Kāmpilya, in the inner apartments of Brahmadatta, there lived a female bird named Pūjanī, who had lived together for a long time.
रुतज्ञा सर्वभूतानां यथा वै जीवजीवकः। सर्वज्ञा सर्वधर्मज्ञा तिर्यग्योनिगतापि सा ॥१२-१३७-६॥
She, like the bird Jīvājīvaka who knows the sounds of all beings, is omniscient and knows all dharmas, even though she has taken birth among animals.
अभिप्रजाता सा तत्र पुत्रमेकं सुवर्चसम्। समकालं च राज्ञोऽपि देव्याः पुत्रो व्यजायत ॥१२-१३७-७॥
She gave birth there to a radiant son. At the same time, the queen of the king also bore a son.
समुद्रतीरं गत्वा सा त्वाजहार फलद्वयम्। पुष्ट्यर्थं च स्वपुत्रस्य राजपुत्रस्य चैव ह ॥१२-१३७-८॥
She went to the ocean shore and brought back two fruits for the nourishment of both her own son and the prince.
फलमेकं सुतायादाद्राजपुत्राय चापरम्। अमृतास्वादसदृशं बलतेजोविवर्धनम् ॥ तत्रागच्छत्परां वृद्धिं राजपुत्रः फलाशनात् ॥१२-१३७-९॥
He gave one fruit to his son and another to the prince; the fruit tasted like nectar and increased strength and energy. There, from eating the fruit, the prince attained supreme growth.
धात्र्या हस्तगतश्चापि तेनाक्रीडत पक्षिणा। शून्ये तु तमुपादाय पक्षिणं समजातकम् ॥ हत्वा ततः स राजेन्द्र धात्र्या हस्तमुपागमत् ॥१२-१३७-१०॥
The nurse held it in her hand, and the bird played with it. But in an empty place, the bird, having taken its companion of the same kind, killed it, and then, O king, approached the nurse's hand.
अथ सा शकुनी राजन्नागमत्फलहारिका। अपश्यन्निहतं पुत्रं तेन बालेन भूतले ॥१२-१३७-११॥
Then, O king, the fruit-gathering female-bird came and saw her son slain by that boy on the ground.
बाष्पपूर्णमुखी दीना दृष्ट्वा सा तु हतं सुतम्। पूजनी दुःखसन्तप्ता रुदती वाक्यमब्रवीत् ॥१२-१३७-१२॥
Seeing her son slain, Pūjanī, her face full of tears, distressed and tormented by grief, weeping, spoke these words.
क्षत्रिये सङ्गतं नास्ति न प्रीतिर्न च सौहृदम्। कारणे सम्भजन्तीह कृतार्थाः सन्त्यजन्ति च ॥१२-१३७-१३॥
Among kṣatriyas, there is no true association, affection, or friendship. They come together only for a reason, and once their purpose is fulfilled, they abandon (the association) and depart.
क्षत्रियेषु न विश्वासः कार्यः सर्वोपघातिषु। अपकृत्यापि सततं सान्त्वयन्ति निरर्थकम् ॥१२-१३७-१४॥
One should never trust Kṣatriyas who are always harmful; even after causing harm, they keep trying to appease, but it is meaningless.
अहमस्य करोम्यद्य सदृशीं वैरयातनाम्। कृतघ्नस्य नृशंसस्य भृशं विश्वासघातिनः ॥१२-१३७-१५॥
Today I will inflict a fitting punishment for enmity upon him—upon the ungrateful, the cruel, and the betrayer of trust, most severely.
सहसञ्जातवृद्धस्य तथैव सहभोजिनः। शरणागतस्य च वधस्त्रिविधं ह्यस्य किल्बिषम् ॥१२-१३७-१६॥
To kill one who has grown up together, or a companion in food, or one who has sought refuge, is considered a threefold sin.
इत्युक्त्वा चरणाभ्यां तु नेत्रे नृपसुतस्य सा। भित्त्वा स्वस्था तत इदं पूजनी वाक्यमब्रवीत् ॥१२-१३७-१७॥
Having said this, she struck the prince's eyes with her feet; then, composed, Pūjanī spoke these words.
इच्छयैव कृतं पापं सद्य एवोपसर्पति। कृतप्रतिक्रियं तेषां न नश्यति शुभाशुभम् ॥१२-१३७-१८॥
Sin committed by one's own will comes to fruition immediately. For those who have performed a counteraction, neither their good nor evil deeds are destroyed.
पापं कर्म कृतं किञ्चिन्न तस्मिन्यदि विद्यते। निपात्यतेऽस्य पुत्रेषु न चेत्पौत्रेषु नप्तृषु ॥१२-१३७-१९॥
If any sinful action has been done and is not found in him, it falls upon his sons; if not, then upon his grandsons or great-grandsons.
ब्रह्मदत्त उवाच॥
Brahmadatta said.
अस्ति वै कृतमस्माभिरस्ति प्रतिकृतं त्वया। उभयं तत्समीभूतं वस पूजनि मा गमः ॥१२-१३७-२०॥
Indeed, what was to be done by us has been done, and you have reciprocated. Both sides are now equal; O venerable one, please stay, do not leave.
पूजन्युवाच॥
Pūjanyu said.
सकृत्कृतापराधस्य तत्रैव परिलम्बतः। न तद्बुधाः प्रशंसन्ति श्रेयस्तत्रापसर्पणम् ॥१२-१३७-२१॥
If someone, having once committed an offence, continues to remain there, the wise do not approve of it; it is better to withdraw from that place.
सान्त्वे प्रयुक्ते नृपते कृतवैरे न विश्वसेत्। क्षिप्रं प्रबध्यते मूढो न हि वैरं प्रशाम्यति ॥१२-१३७-२२॥
O king, when conciliation is used, do not trust one with whom enmity has been established. A fool is quickly ensnared, for enmity does not truly subside.
अन्योन्यं कृतवैराणां पुत्रपौत्रं निगच्छति। पुत्रपौत्रे विनष्टे तु परलोकं निगच्छति ॥१२-१३७-२३॥
For those who have become enemies with one another, their sons and grandsons perish. But when the sons and grandsons are gone, the person himself departs to the next world.
सर्वेषां कृतवैराणामविश्वासः सुखावहः। एकान्ततो न विश्वासः कार्यो विश्वासघातकः ॥१२-१३७-२४॥
Distrust of all those who have become enemies brings happiness. One should never place trust in a betrayer of trust.
न विश्वसेदविश्वस्ते विश्वस्तेऽपि न विश्वसेत्। कामं विश्वासयेदन्यान्परेषां तु न विश्वसेत् ॥१२-१३७-२५॥
One should not trust the untrustworthy, nor even the trustworthy. One may make others trust as needed, but should not trust others.
माता पिता बान्धवानां वरिष्ठौ; भार्या जरा बीजमात्रं तु पुत्रः। भ्राता शत्रुः क्लिन्नपाणिर्वयस्य; आत्मा ह्येकः सुखदुःखस्य वेत्ता ॥१२-१३७-२६॥
Among relatives, mother and father are the most important; the wife represents old age, the son is merely a seed. The brother is an enemy, a friend is one with wet hands; only the self truly knows happiness and sorrow.
अन्योन्यकृतवैराणां न सन्धिरुपपद्यते। स च हेतुरतिक्रान्तो यदर्थमहमावसम् ॥१२-१३७-२७॥
There can be no alliance among those who have created mutual enmity. Moreover, the reason for which I stayed here has now passed.
पूजितस्यार्थमानाभ्यां जन्तोः पूर्वापकारिणः। चेतो भवत्यविश्वस्तं पूर्वं त्रासयते बलात् ॥१२-१३७-२८॥
The mind of a person who was previously harmed, even if honored with wealth and pride, does not trust; previously, it is forcibly made to fear.
पूर्वं संमानना यत्र पश्चाच्चैव विमानना। जह्यात्तं सत्त्ववान्वासं संमानितविमानितः ॥१२-१३७-२९॥
A person of character should leave a place where he is first honored and then later dishonored, having experienced both honor and dishonor.
उषितास्मि तवागारे दीर्घकालमहिंसिता। तदिदं वैरमुत्पन्नं सुखमास्स्व व्रजाम्यहम् ॥१२-१३७-३०॥
I have lived in your house for a long time without harm. Now, enmity has arisen between us. Please remain happily; I am leaving.
ब्रह्मदत्त उवाच॥
Brahmadatta said.
यत्कृते प्रतिकुर्याद्वै न स तत्रापराध्नुयात्। अनृणस्तेन भवति वस पूजनि मा गमः ॥१२-१३७-३१॥
He who acts in return for what has been done for him does not commit an offense there. By that, he becomes free from debt. O Vasu, O worshipful one, do not go.
पूजन्युवाच॥
The venerable one spoke.
न कृतस्य न कर्तुश्च सख्यं सन्धीयते पुनः। हृदयं तत्र जानाति कर्तुश्चैव कृतस्य च ॥१२-१३७-३२॥
Friendship is not restored again between the one who has done the act and the doer. The heart knows there, both of the doer and the one who has done the act.
ब्रह्मदत्त उवाच॥
Brahmadatta said.
कृतस्य चैव कर्तुश्च सख्यं सन्धीयते पुनः। वैरस्योपशमो दृष्टः पापं नोपाश्नुते पुनः ॥१२-१३७-३३॥
Friendship is restored between the deed and the doer; enmity ceases, and sin does not recur.
पूजन्युवाच॥
Pūjanyu said.
नास्ति वैरमुपक्रान्तं सान्त्वितोऽस्मीति नाश्वसेत्। विश्वासाद्बध्यते बालस्तस्माच्छ्रेयो ह्यदर्शनम् ॥१२-१३७-३४॥
One should not trust that enmity has ended just because there is apparent reconciliation. Trusting too easily leads to harm, as even a child can be ensnared by trust; therefore, it is better to avoid contact.
तरसा ये न शक्यन्ते शस्त्रैः सुनिशितैरपि। साम्ना ते विनिगृह्यन्ते गजा इव करेणुभिः ॥१२-१३७-३५॥
Those who cannot be subdued by force, even with very sharp weapons, are restrained by conciliation, just as elephants are controlled by female elephants.
ब्रह्मदत्त उवाच॥
Brahmadatta said.
संवासाज्जायते स्नेहो जीवितान्तकरेष्वपि। अन्योन्यस्य च विश्वासः श्वपचेन शुनो यथा ॥१२-१३७-३६॥
Affection arises from living together, even among deadly enemies; mutual trust also develops, just as between a dog-eater and a dog.
अन्योन्यकृतवैराणां संवासान्मृदुतां गतम्। नैव तिष्ठति तद्वैरं पुष्करस्थमिवोदकम् ॥१२-१३७-३७॥
When those who have been mutually hostile live together, their enmity softens and disappears; that enmity does not remain, just as water does not stay on a lotus leaf.
पूजन्युवाच॥
Pūjanyu said.
वैरं पञ्चसमुत्थानं तच्च बुध्यन्ति पण्डिताः। स्त्रीकृतं वास्तुजं वाग्जं ससपत्नापराधजम् ॥१२-१३७-३८॥
The wise recognize that enmity arises from five sources: caused by women, property, speech, and the offence of co-wives.
तत्र दाता निहन्तव्यः क्षत्रियेण विशेषतः। प्रकाशं वाप्रकाशं वा बुद्ध्वा देशबलादिकम् ॥१२-१३७-३९॥
There, the giver must especially be slain by the kṣatriya, whether openly or secretly, after considering the place, strength, and other relevant factors.
कृतवैरे न विश्वासः कार्यस्त्विह सुहृद्यपि। छन्नं सन्तिष्ठते वैरं गूढोऽग्निरिव दारुषु ॥१२-१३७-४०॥
Do not trust one who has become an enemy, even if he appears as a friend; hidden enmity remains like fire concealed in wood.
न वित्तेन न पारुष्यैर्न सान्त्वेन न च श्रुतैः। वैराग्निः शाम्यते राजन्नौर्वाग्निरिव सागरे ॥१२-१३७-४१॥
O king, the fire of enmity is not extinguished by wealth, harsh words, conciliation, or learning, just as the fire of Aurva is not extinguished in the ocean.
न हि वैराग्निरुद्भूतः कर्म वाप्यपराधजम्। शाम्यत्यदग्ध्वा नृपते विना ह्येकतरक्षयात् ॥१२-१३७-४२॥
O king, the fire of enmity or actions arising from offence do not subside without burning; they end only when one of the two is destroyed.
सत्कृतस्यार्थमानाभ्यां स्यात्तु पूर्वापकारिणः। नैव शान्तिर्न विश्वासः कर्म त्रासयते बलात् ॥१२-१३७-४३॥
One who has been honored may be won over by wealth and respect, but for one who has previously done harm, there is neither peace nor trust; actions only cause fear by force.
नैवापकारे कस्मिंश्चिदहं त्वयि तथा भवान्। विश्वासादुषिता पूर्वं नेदानीं विश्वसाम्यहम् ॥१२-१३७-४४॥
Neither did I nor you ever harm anyone; formerly, I was corrupted by trust, but now I do not trust anymore.
ब्रह्मदत्त उवाच॥
Brahmadatta said.
कालेन क्रियते कार्यं तथैव विविधाः क्रियाः। कालेनैव प्रवर्तन्ते कः कस्येहापराध्यति ॥१२-१३७-४५॥
All actions are performed by time; in the same way, various activities proceed only by time. Who here can be blamed for anything?
तुल्यं चोभे प्रवर्तेते मरणं जन्म चैव ह। कार्यते चैव कालेन तन्निमित्तं हि जीवति ॥१२-१३७-४६॥
Death and birth are both equal and proceed together; both are effected by time, and for that reason, one lives.
बध्यन्ते युगपत्केचिदेकैकस्य न चापरे। कालो दहति भूतानि सम्प्राप्याग्निरिवेन्धनम् ॥१२-१३७-४७॥
Some are bound at once, while others are not; Time, having reached beings, burns them like fire burns fuel.
नाहं प्रमाणं नैव त्वमन्योन्यकरणे शुभे। कालो नित्यमुपाधत्ते सुखं दुःखं च देहिनाम् ॥१२-१३७-४८॥
Neither I nor you are the authority in auspicious mutual actions; time always brings happiness and sorrow to embodied beings.
एवं वसेह सस्नेहा यथाकालमहिंसिता। यत्कृतं तच्च मे क्षान्तं त्वं चैव क्षम पूजनि ॥१२-१३७-४९॥
Thus, live here with affection, unharmed as time passes. Whatever has been done, I have forgiven that; you too, O venerable one, please forgive.
पूजन्युवाच॥
Pūjanyu said.
यदि कालः प्रमाणं ते न वैरं कस्यचिद्भवेत्। कस्मात्त्वपचितिं यान्ति बान्धवा बान्धवे हते ॥१२-१३७-५०॥
If you consider time as the determining factor, then there would be no enmity with anyone. So why do relatives perform honors for a relative when he is slain?
कस्माद्देवासुराः पूर्वमन्योन्यमभिजघ्निरे। यदि कालेन निर्याणं सुखदुःखे भवाभवौ ॥१२-१३७-५१॥
What was the reason that the gods and asuras fought each other in the past? If time brings about departure, pleasure and pain, and the states of existence and non-existence, then why did they fight?
भिषजो भेषजं कर्तुं कस्मादिच्छन्ति रोगिणे। यदि कालेन पच्यन्ते भेषजैः किं प्रयोजनम् ॥१२-१३७-५२॥
Physicians wish to give medicine to the sick, but if recovery comes only with time, what is the use of medicines?
प्रलापः क्रियते कस्मात्सुमहाञ्शोकमूर्छितैः। यदि कालः प्रमाणं ते कस्माद्धर्मोऽस्ति कर्तृषु ॥१२-१३७-५३॥
Why do those overwhelmed by great grief babble? If time alone is your authority, then why does righteousness exist among those who act?
तव पुत्रो ममापत्यं हतवान्हिंसितो मया। अनन्तरं त्वया चाहं बन्धनीया महीपते ॥१२-१३७-५४॥
Your son killed my child and I injured him. Therefore, O king, I should be bound by you.
अहं हि पुत्रशोकेन कृतपापा तवात्मजे। तथा त्वया प्रहर्तव्यं मयि तत्त्वं च मे शृणु ॥१२-१३७-५५॥
Indeed, I have sinned against your son out of grief for my own son; therefore, you should strike me. Now hear the truth from me.
भक्षार्थं क्रीडनार्थं वा नरा वाञ्छन्ति पक्षिणः। तृतीयो नास्ति संयोगो वधबन्धादृते क्षमः ॥१२-१३७-५६॥
Men desire birds either for eating or for playing; there is no third reason for associating with them, except for killing or binding.
वधबन्धभयादेके मोक्षतन्त्रमुपागताः। मरणोत्पातजं दुःखमाहुर्धर्मविदो जनाः ॥१२-१३७-५७॥
Some people, out of fear of killing and bondage, have turned to the path of liberation. The learned in dharma say that suffering arises from death and calamity.
सर्वस्य दयिताः प्राणाः सर्वस्य दयिताः सुताः। दुःखादुद्विजते सर्वः सर्वस्य सुखमीप्सितम् ॥१२-१३७-५८॥
Everyone loves their own life and their children; everyone recoils from sorrow, and everyone desires happiness.
दुःखं जरा ब्रह्मदत्त दुःखमर्थविपर्ययः। दुःखं चानिष्टसंवासो दुःखमिष्टवियोगजम् ॥१२-१३७-५९॥
O Brahmadatta, old age is suffering, misapprehension of meaning is suffering; association with the undesirable is suffering, and suffering arises from separation from the desirable.
वैरबन्धकृतं दुःखं हिंसाजं स्त्रीकृतं तथा। दुःखं सुखेन सततं जनाद्विपरिवर्तते ॥१२-१३७-६०॥
Suffering caused by enmity, bondage, violence, or women constantly alternates among people with happiness.
न दुःखं परदुःखे वै केचिदाहुरबुद्धयः। यो दुःखं नाभिजानाति स जल्पति महाजने ॥१२-१३७-६१॥
Some unwise people say that there is no suffering in another's suffering. He who does not understand suffering merely talks idly among the masses.
यस्तु शोचति दुःखार्तः स कथं वक्तुमुत्सहेत्। रसज्ञः सर्वदुःखस्य यथात्मनि तथा परे ॥१२-१३७-६२॥
But how could one who is afflicted by sorrow and grieving be able to speak? One who truly understands the essence of all sorrow perceives it in others just as in oneself.
यत्कृतं ते मया राजंस्त्वया च मम यत्कृतम्। न तद्वर्षशतैः शक्यं व्यपोहितुमरिंदम ॥१२-१३७-६३॥
O king, whatever has been done by you and by me, that cannot be undone even in hundreds of years, O subduer of enemies.
आवयोः कृतमन्योन्यं तत्र सन्धिर्न विद्यते। स्मृत्वा स्मृत्वा हि ते पुत्रं नवं वैरं भविष्यति ॥१२-१३७-६४॥
There is no alliance between us for what has been done to each other. As you remember your son again and again, new enmity will arise.
वैरमन्तिकमासज्य यः प्रीतिं कर्तुमिच्छति। मृन्मयस्येव भग्नस्य तस्य सन्धिर्न विद्यते ॥१२-१३७-६५॥
One who tries to form affection while harboring enmity close by will find, just as a broken clay pot cannot be joined, that reconciliation is impossible.
निश्चितश्चार्थशास्त्रज्ञैरविश्वासः सुखोदयः। उशनाश्चाथ गाथे द्वे प्रह्रादायाब्रवीत्पुरा ॥१२-१३७-६६॥
Those who are versed in the science of polity have determined that distrust leads to happiness. Uśanas (Śukra) once spoke two verses to Prahlāda in ancient times.
ये वैरिणः श्रद्दधते सत्ये सत्येतरेऽपि वा। ते श्रद्दधाना वध्यन्ते मधु शुष्कतृणैर्यथा ॥१२-१३७-६७॥
Enemies who place their faith in truth or even in untruth are destroyed by their own faith, just as honey is consumed by dry grass.
न हि वैराणि शाम्यन्ति कुलेष्वा दशमाद्युगात्। आख्यातारश्च विद्यन्ते कुले चेद्विद्यते पुमान् ॥१२-१३७-६८॥
Enmities in families do not subside even up to the tenth generation. If there is a man in the family, narrators are also found.
उपगुह्य हि वैराणि सान्त्वयन्ति नराधिपाः। अथैनं प्रतिपिंषन्ति पूर्णं घटमिवाश्मनि ॥१२-१३७-६९॥
Kings first embrace and conciliate enmities; then, when the time comes, they crush the person like a full pot is smashed on a stone.
सदा न विश्वसेद्राजन्पापं कृत्वेह कस्यचित्। अपकृत्य परेषां हि विश्वासाद्दुःखमश्नुते ॥१२-१३७-७०॥
O king, one should never trust anyone here who has committed a sin; for, having wronged others, one indeed suffers due to misplaced trust.
ब्रह्मदत्त उवाच॥
Brahmadatta said.
नाविश्वासाच्चिन्वतेऽर्थान्नेहन्ते चापि किञ्चन। भयादेकतरान्नित्यं मृतकल्पा भवन्ति च ॥१२-१३७-७१॥
One who acts out of distrust does not seek objects nor desire anything; out of fear of either, they always become as if dead.
पूजन्युवाच॥
The venerable one spoke.
यस्येह व्रणिनौ पादौ पद्भ्यां च परिसर्पति। क्षण्येते तस्य तौ पादौ सुगुप्तमभिधावतः ॥१२-१३७-७२॥
If here a person's two feet are wounded and he moves around on them, when those two feet are well-protected, they heal and hasten towards him.
नेत्राभ्यां सरुजाभ्यां यः प्रतिवातमुदीक्षते। तस्य वायुरुजात्यर्थं नेत्रयोर्भवति ध्रुवम् ॥१२-१३७-७३॥
If someone with diseased eyes looks against the wind, it is certain that wind causing pain will arise in his eyes.
दुष्टं पन्थानमाश्रित्य यो मोहादभिपद्यते। आत्मनो बलमज्ञात्वा तदन्तं तस्य जीवितम् ॥१२-१३७-७४॥
Whoever, out of delusion, takes to a corrupt path without knowing his own strength, meets the end of his life thereby.
यस्तु वर्षमविज्ञाय क्षेत्रं कृषति मानवः। हीनं पुरुषकारेण सस्यं नैवाप्नुते पुनः ॥१२-१३७-७५॥
But if a man ploughs a field without knowing the season of rain and lacks effort, he will not obtain a crop again.
यश्च तिक्तं कषायं वाप्यास्वादविधुरं हितम्। आहारं कुरुते नित्यं सोऽमृतत्वाय कल्पते ॥१२-१३७-७६॥
He who always consumes wholesome food, even if it is bitter, astringent, or tasteless, becomes fit for immortality.
पथ्यं भुक्त्वा नरो लोभाद्योऽन्यदश्नाति भोजनम्। परिणाममविज्ञाय तदन्तं तस्य जीवितम् ॥१२-१३७-७७॥
If a man, after eating wholesome food, eats something else out of greed without understanding the consequences, that becomes the end of his life.
दैवं पुरुषकारश्च स्थितावन्योन्यसंश्रयात्। उदात्तानां कर्म तन्त्रं दैवं क्लीबा उपासते ॥१२-१३७-७८॥
Divine influence and human effort exist in mutual dependence. For the noble, action is the means; the weak, however, rely on fate alone.
कर्म चात्महितं कार्यं तीक्ष्णं वा यदि वा मृदु। ग्रस्यतेऽकर्मशीलस्तु सदानर्थैरकिञ्चनः ॥१२-१३७-७९॥
One should perform actions that are beneficial to oneself, whether they are harsh or gentle; but a person who does not act is always consumed by misfortunes and remains destitute.
तस्मात्संशयितेऽप्यर्थे कार्य एव पराक्रमः। सर्वस्वमपि सन्त्यज्य कार्यमात्महितं नरैः ॥१२-१३७-८०॥
Therefore, even when the outcome is uncertain, one must exert effort in action. Even if all possessions must be abandoned, men should act for their own benefit.
विद्या शौर्यं च दाक्ष्यं च बलं धैर्यं च पञ्चमम्। मित्राणि सहजान्याहुर्वर्तयन्तीह यैर्बुधाः ॥१२-१३७-८१॥
Knowledge, valor, dexterity, strength, and fortitude are the five; friends are said to be innate, by whom the wise sustain themselves in this world.
निवेशनं च कुप्यं च क्षेत्रं भार्या सुहृज्जनः। एतान्युपचितान्याहुः सर्वत्र लभते पुमान् ॥१२-१३७-८२॥
It is said that a man obtains everywhere a dwelling, vessel, field, wife, and friend, when these are accumulated.
सर्वत्र रमते प्राज्ञः सर्वत्र च विरोचते। न विभीषयते कञ्चिद्भीषितो न बिभेति च ॥१२-१३७-८३॥
The wise person delights everywhere and shines everywhere; he does not frighten anyone, nor, when frightened, does he fear.
नित्यं बुद्धिमतो ह्यर्थः स्वल्पकोऽपि विवर्धते। दाक्ष्येण कुरुते कर्म संयमात्प्रतितिष्ठति ॥१२-१३७-८४॥
For the intelligent, even a small purpose always grows; through skill, one accomplishes action, and through restraint, it endures.
गृहस्नेहावबद्धानां नराणामल्पमेधसाम्। कुस्त्री खादति मांसानि माघमा सेगवामिव ॥१२-१३७-८५॥
A wicked woman consumes the very substance of men of little intelligence who are bound by attachment to their home, just as one does not eat the flesh of cows in the month of Māgha.
गृहं क्षेत्राणि मित्राणि स्वदेश इति चापरे। इत्येवमवसीदन्ति नरा बुद्धिविपर्यये ॥१२-१३७-८६॥
Some people, due to confusion of intellect, become attached to things like house, fields, friends, and their own country, and thus they fall into delusion.
उत्पतेत्सरुजाद्देशाद्व्याधिदुर्भिक्षपीडितात्। अन्यत्र वस्तुं गच्छेद्वा वसेद्वा नित्यमानितः ॥१२-१३७-८७॥
One should leave a country afflicted by disease and famine; otherwise, one should always go or reside elsewhere uninvited.
तस्मादन्यत्र यास्यामि वस्तुं नाहमिहोत्सहे। कृतमेतदनाहार्यं तव पुत्रेण पार्थिव ॥१२-१३७-८८॥
Therefore, I will go to live elsewhere; I cannot stay here. This irreparable act has been done by your son, O king.
कुभार्यां च कुपुत्रं च कुराजानं कुसौहृदम्। कुसम्बन्धं कुदेशं च दूरतः परिवर्जयेत् ॥१२-१३७-८९॥
One should avoid, from a distance, a bad wife, a bad son, a bad king, bad friendship, bad relationships, and a bad country.
कुमित्रे नास्ति विश्वासः कुभार्यायां कुतो रतिः। कुराज्ये निर्वृतिर्नास्ति कुदेशे न प्रजीव्यते ॥१२-१३७-९०॥
There is no trust in a bad friend, nor pleasure in a bad wife. In a bad kingdom, there is no happiness, and in a bad country, one cannot thrive.
कुमित्रे सङ्गतं नास्ति नित्यमस्थिरसौहृदे। अवमानः कुसम्बन्धे भवत्यर्थविपर्यये ॥१२-१३७-९१॥
Association with a bad friend does not last; in ever-unstable friendship, insult arises in a bad relationship when interests are reversed.
सा भार्या या प्रियं ब्रूते स पुत्रो यत्र निर्वृतिः। तन्मित्रं यत्र विश्वासः स देशो यत्र जीव्यते ॥१२-१३७-९२॥
A true wife is one who speaks kindly; a true son is where there is happiness. A true friend is where there is trust; a true country is where one can live.
यत्र नास्ति बलात्कारः स राजा तीव्रशासनः। न चैव ह्यभिसम्बन्धो दरिद्रं यो बुभूषति ॥१२-१३७-९३॥
Where there is no oppression, that king rules strictly. And indeed, one who wishes to enjoy does not associate closely with the poor.
भार्या देशोऽथ मित्राणि पुत्रसम्बन्धिबान्धवाः। एतत्सर्वं गुणवति धर्मनेत्रे महीपतौ ॥१२-१३७-९४॥
Wife, country, friends, and all relatives connected to sons—all these belong to a virtuous king who is guided by dharma.
अधर्मज्ञस्य विलयं प्रजा गच्छन्त्यनिग्रहात्। राजा मूलं त्रिवर्गस्य अप्रमत्तोऽनुपालयन् ॥१२-१३७-९५॥
When a ruler who knows only unrighteousness fails to restrain, the subjects are destroyed. A vigilant king protects the foundation of the three pursuits (dharma, artha, and kāma).
बलिषड्भागमुद्धृत्य बलिं तमुपयोजयेत्। न रक्षति प्रजाः सम्यग्यः स पार्थिवतस्करः ॥१२-१३७-९६॥
After collecting one-sixth as tax, the king should use that tax for the people. He who does not properly protect his subjects is a royal thief.
दत्त्वाभयं यः स्वयमेव राजा; न तत्प्रमाणं कुरुते यथावत्। स सर्वलोकादुपलभ्य पाप; मधर्मबुद्धिर्निरयं प्रयाति ॥१२-१३७-९७॥
If a king himself grants fearlessness but does not properly uphold that as authority, then, having incurred sin from all people, one whose mind is set on unrighteousness goes to hell.
दत्त्वाभयं यः स्म राजा प्रमाणं कुरुते सदा। स सर्वसुखकृज्ज्ञेयः प्रजा धर्मेण पालयन् ॥१२-१३७-९८॥
The king who always grants fearlessness and establishes authority should be known as the one who brings happiness to all, protecting his subjects through righteousness.
पिता माता गुरुर्गोप्ता वह्निर्वैश्रवणो यमः। सप्त राज्ञो गुणानेतान्मनुराह प्रजापतिः ॥१२-१३७-९९॥
Manu, the lord of creatures, said: 'Father, mother, teacher, protector, fire, Vaiśravaṇa (Kubera), and Yama—these are the seven kings and their qualities.'
पिता हि राजा राष्ट्रस्य प्रजानां योऽनुकम्पकः। तस्मिन्मिथ्याप्रणीते हि तिर्यग्गच्छति मानवः ॥१२-१३७-१००॥
The king is truly the father of the kingdom's subjects, and if he, who is compassionate, acts wrongly, then the people go astray.
सम्भावयति मातेव दीनमभ्यवपद्यते। दहत्यग्निरिवानिष्टान्यमयन्भवते यमः ॥१२-१३७-१०१॥
He regards the miserable as a mother would and receives them; just as fire burns away misfortunes, Yama, being free from disease, acts for the person.
इष्टेषु विसृजत्यर्थान्कुबेर इव कामदः। गुरुर्धर्मोपदेशेन गोप्ता च परिपालनात् ॥१२-१३७-१०२॥
He distributes wealth to those he favors, like Kubera, the wish-granting lord. The teacher, through instruction in dharma, is also a protector by his guardianship.
यस्तु रञ्जयते राजा पौरजानपदान्गुणैः। न तस्य भ्रश्यते राज्यं गुणधर्मानुपालनात् ॥१२-१३७-१०३॥
However, the king who pleases the townspeople and country folk through virtues, his kingdom does not perish because he upholds virtue and law.
स्वयं समुपजानन्हि पौरजानपदक्रियाः। स सुखं मोदते भूप इह लोके परत्र च ॥१२-१३७-१०४॥
A king who himself takes up the duties of both citizens and country people truly enjoys happiness both in this world and the next.
नित्योद्विग्नाः प्रजा यस्य करभारप्रपीडिताः। अनर्थैर्विप्रलुप्यन्ते स गच्छति पराभवम् ॥१२-१३७-१०५॥
When the subjects are always distressed due to the oppressive burden of taxes and are destroyed by calamities, that ruler meets with ruin.
प्रजा यस्य विवर्धन्ते सरसीव महोत्पलम्। स सर्वयज्ञफलभाग्राजा लोके महीयते ॥१२-१३७-१०६॥
The king whose subjects flourish like great lotuses in a lake is honored in the world as the recipient of all sacrificial rewards.
बलिना विग्रहो राजन्न कथञ्चित्प्रशस्यते। बलिना विगृहीतस्य कुतो राज्यं कुतः सुखम् ॥१२-१३७-१०७॥
O king, conflict by force is praised only in rare cases; for one who has been subdued by force, how can there be a kingdom, how can there be happiness?
भीष्म उवाच॥
Bhīṣma said.
सैवमुक्त्वा शकुनिका ब्रह्मदत्तं नराधिपम्। राजानं समनुज्ञाप्य जगामाथेप्सितां दिशम् ॥१२-१३७-१०८॥
Having thus spoken, the female bird took leave of King Brahmadatta and then went in the direction she desired.
एतत्ते ब्रह्मदत्तस्य पूजन्या सह भाषितम्। मयोक्तं भरतश्रेष्ठ किमन्यच्छ्रोतुमिच्छसि ॥१२-१३७-१०९॥
This, what was spoken by me to you together with Pūjanyā and Brahmadatta, O best of the Bharatas, has been said. What else do you wish to hear?
