12.137
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.
उक्तो मन्त्रो महाबाहो न विश्वासोऽस्ति शत्रुषु। कथं हि राजा वर्तेत यदि सर्वत्र नाश्वसेत् ॥१२-१३७-१॥
ukto mantro mahābāho na viśvāso'sti śatruṣu. kathaṃ hi rājā varteta yadi sarvatra nāśvaset ॥12-137-1॥
[उक्तः (uktaḥ) - spoken; said; मन्त्रः (mantraḥ) - counsel; advice; महाबाहो (mahābāho) - O mighty-armed; न (na) - not; विश्वासः (viśvāsaḥ) - trust; confidence; अस्ति (asti) - exists; शत्रुषु (śatruṣu) - in enemies; कथम् (katham) - how; हि (hi) - indeed; राजा (rājā) - king; वर्तेत (varteta) - should act; should behave; यदि (yadi) - if; सर्वत्र (sarvatra) - everywhere; न (na) - not; आश्वसेत् (āśvaset) - should trust; should have confidence;]
(Spoken counsel, O mighty-armed, not trust exists in enemies. How indeed should a king act if everywhere he should not trust?)
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॥
viśvāsāddhi paraṃ rājño rājannutpadyate bhayam। kathaṃ vai nāśvasanrājā śatrūñjayati pārthiva ॥12-137-2॥
[विश्वासात् (viśvāsāt) - from trust; हि (hi) - indeed; परम् (param) - supreme; राज्ञः (rājñaḥ) - of the king; राजन् (rājan) - O king; उत्पद्यते (utpadyate) - arises; भयम् (bhayam) - fear; कथम् (katham) - how; वै (vai) - indeed; न (na) - not; अश्वसन् (aśvasan) - trusting; राजा (rājā) - the king; शत्रून् (śatrūn) - enemies; जयति (jayati) - conquers; पार्थिव (pārthiva) - O ruler;]
(Indeed, from trust, supreme fear of the king arises, O king. How indeed, not trusting, does the king conquer enemies, O ruler?)
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॥
etan me saṃśayaṃ chindhi mano me sampramuhyati। aviśvāsakathām etām upaśrutya pitāmaha ॥12-137-3॥
[एतत् (etat) - this; मे (me) - my; संशयम् (saṃśayam) - doubt; छिन्धि (chindhi) - cut; destroy; मन् (manas) - mind; मे (me) - my; सम्प्रमुह्यति (sampramuhyati) - is greatly confused; अविश्वासकथाम् (aviśvāsakathām) - story of disbelief; एताम् (etām) - this; उपश्रुत्य (upaśrutya) - having heard; पितामह (pitāmaha) - O grandsire;]
(This my doubt cut; mind my is greatly confused. Story of disbelief this having heard, O grandsire.)
O grandsire, dispel this doubt of mine; my mind is greatly confused, having heard this story of disbelief.
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; (he spoke);]
(Bhīṣma said;)
Bhīṣma said.
शृणु कौन्तेय यो वृत्तो ब्रह्मदत्तनिवेशने। पूजन्या सह संवादो ब्रह्मदत्तस्य पार्थिव ॥१२-१३७-४॥
śṛṇu kaunteya yo vṛtto brahmadattaniveśane। pūjanyā saha saṃvādo brahmadattasya pārthiva ॥12-137-4॥
[शृणु (śṛṇu) - hear; कौन्तेय (kaunteya) - O son of Kunti; यः (yaḥ) - which; वृत्तः (vṛttaḥ) - happened; ब्रह्मदत्तनिवेशने (brahmadattaniveśane) - in the abode of Brahmadatta; पूजन्या (pūjanyā) - Pūjanyā; सह (saha) - with; संवादः (saṃvādaḥ) - conversation; ब्रह्मदत्तस्य (brahmadattasya) - of Brahmadatta; पार्थिव (pārthiva) - O king;]
(Hear, O son of Kunti, what happened in the abode of Brahmadatta: the conversation of Pūjanyā with Brahmadatta, O king.)
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॥
kāmpilye brahmadattasya antaḥpuranivāsinī. pūjanī nāma śakunī dīrghakālaṃ sahoṣitā ॥12-137-5॥
[काम्पिल्ये (kāmpilye) - in Kāmpilya; (locative singular of Kāmpilya) ब्रह्मदत्तस्य (brahmadattasya) - of Brahmadatta; (genitive singular of Brahmadatta) अन्तःपुरनिवासिनी (antaḥpuranivāsinī) - dwelling in the inner apartments; (feminine nominative singular) पूजनी (pūjanī) - Pūjanī; (proper name, feminine nominative singular) नाम (nāma) - named; (indeclinable) शकुनी (śakunī) - female bird; (feminine nominative singular) दीर्घकालं (dīrghakālaṃ) - for a long time; (accusative singular) सहोषिता (sahoṣitā) - lived together; (feminine nominative singular, past participle);]
(In Kāmpilya, of Brahmadatta, dwelling in the inner apartments, Pūjanī named female bird, for a long time, lived together.)
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॥
rutajñā sarvabhūtānāṃ yathā vai jīvajīvakaḥ। sarvajñā sarvadharmajñā tiryagyonigatāpi sā ॥12-137-6॥
[रुतज्ञा (rutajñā) - knower of sounds; सर्वभूतानां (sarvabhūtānāṃ) - of all beings; यथा (yathā) - just as; वै (vai) - indeed; जीवजीवकः (jīvajīvakaḥ) - the bird Jīvājīvaka; सर्वज्ञा (sarvajñā) - omniscient; सर्वधर्मज्ञा (sarvadharmajñā) - knower of all dharmas; तिर्यग्योनिगतापि (tiryagyonigatāpi) - even though gone to the womb of animals; सा (sā) - she; ॥१२-१३७-६॥ (॥12-137-6॥) - ;]
(Knower of sounds of all beings, just as indeed the bird Jīvājīvaka; omniscient, knower of all dharmas, even though gone to the womb of animals, she.)
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॥
abhiprajātā sā tatra putram ekaṃ suvarcasam। samakālaṃ ca rājño'pi devyāḥ putro vyajāyata ॥12-137-7॥
[अभिप्रजाता (abhiprajātā) - having given birth; (abhi- prefix, prajātā - born) सा (sā) - she; तत्र (tatra) - there; पुत्रम् (putram) - son; एकम् (ekam) - one; सुवर्चसम् (suvarcasam) - radiant; (su- good, varcasa - brightness) समकालम् (samakālam) - at the same time; च (ca) - and; राज्ञः (rājñaḥ) - of the king; अपि (api) - also; देव्याः (devyāḥ) - of the queen; पुत्रः (putraḥ) - son; व्यजायत (vyajāyata) - was born; (vi- prefix, jan dhātu - to be born);]
(Having given birth, she there (gave birth to) one radiant son. At the same time, also the queen of the king, a son was born.)
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॥
samudratīraṃ gatvā sā tvājahāra phaladvayam। puṣṭyarthaṃ ca svaputrasya rājaputrasya caiva ha ॥12-137-8॥
[समुद्रतीरम् (samudratīram) - ocean shore; गत्वा (gatvā) - having gone; सा (sā) - she; त्वा (tvā) - then; अजहार (ajahāra) - brought; फलद्वयम् (phaladvayam) - two fruits; पुष्ट्यर्थम् (puṣṭyartham) - for nourishment; च (ca) - and; स्वपुत्रस्य (svaputrasya) - of her own son; राजपुत्रस्य (rājaputrasya) - of the prince; च (ca) - and; एव (eva) - indeed; ह (ha) - certainly;]
(Having gone to the ocean shore, she then brought two fruits for the nourishment of her own son and the prince indeed certainly.)
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॥
phalamekaṃ sutāyādā rājaputrāya cāparam। amṛtāsvādasadṛśaṃ balatejovivardhanam ॥ tatrāgacchatparāṃ vṛddhiṃ rājaputraḥ phalāśanāt ॥12-137-9॥
[फलम् (phalam) - fruit; एकम् (ekam) - one; सुताय (sutāya) - to the son; आदात् (ādāt) - gave; राजपुत्राय (rājaputrāya) - to the prince; च (ca) - and; अपरम् (aparam) - another; अमृतास्वादसदृशम् (amṛtāsvādasadṛśam) - like the taste of nectar; बलतेजोविवर्धनम् (balatejovivardhanam) - increasing strength and energy; तत्र (tatra) - there; आगच्छत् (āgacchat) - attained; पराम् (parām) - supreme; वृद्धिम् (vṛddhim) - growth; राजपुत्रः (rājaputraḥ) - the prince; फलाशनात् (phalāśanāt) - from eating the fruit;]
(One fruit he gave to his son, and another to the prince; like the taste of nectar, increasing strength and energy. There the prince attained supreme growth from eating the fruit.)
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॥
dhātryā hastagataścāpi tenākrīḍata pakṣiṇā। śūnye tu tamupādāya pakṣiṇaṃ samajātakam ॥ hatvā tataḥ sa rājendra dhātryā hastamupāgamat ॥12-137-10॥
[धात्र्या (dhātryā) - by the nurse; हस्तगतः (hastagataḥ) - in the hand; च (ca) - and; अपि (api) - also; तेन (tena) - by that; अक्रीडत् (akrīḍat) - played; पक्षिणा (pakṣiṇā) - by the bird; शून्ये (śūnye) - in an empty place; तु (tu) - but; तम् (tam) - him; उपादाय (upādāya) - having taken; पक्षिणम् (pakṣiṇam) - the bird; समजातकम् (samajātakam) - of the same kind; हत्वा (hatvā) - having killed; ततः (tataḥ) - then; स (sa) - he; राजेन्द्र (rājendra) - O king; धात्र्या (dhātryā) - by the nurse; हस्तम् (hastam) - the hand; उपागमत् (upāgamat) - approached;]
(By the nurse, and also in the hand, by that bird played. In an empty place, but having taken him, the bird of the same kind, having killed, then he, O king, by the nurse, approached the hand.)
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॥
atha sā śakunī rājan nāgamat phalahārikā। apaśyann ihataṃ putraṃ tena bālena bhūtale ॥12-137-11॥
[अथ (atha) - then; सा (sā) - she; शकुनी (śakunī) - female-bird; राजन् (rājan) - O king; आगमत् (āgamat) - came; फलहारिका (phalahārikā) - fruit-gatherer; अपश्यत् (apaśyat) - saw; निहतम् (nihataṃ) - slain; पुत्रम् (putraṃ) - son; तेन (tena) - by that; बालेन (bālena) - by the boy; भूतले (bhūtale) - on the ground;]
(Then she, the female-bird, O king, the fruit-gatherer, came and saw her son slain by that boy on the ground.)
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॥
bāṣpapūrṇamukhī dīnā dṛṣṭvā sā tu hataṃ sutam। pūjanī duḥkhasantaptā rudatī vākyamabravīt ॥12-137-12॥
[बाष्पपूर्णमुखी (bāṣpapūrṇamukhī) - with tear-filled face; दीना (dīnā) - distressed; दृष्ट्वा (dṛṣṭvā) - having seen; सा (sā) - she; तु (tu) - but; हतं (hataṃ) - slain; सुतम् (sutam) - son; पूजनी (pūjanī) - Pūjanī (name); दुःखसन्तप्ता (duḥkhasantaptā) - tormented by grief; रुदती (rudatī) - weeping; वाक्यम् (vākyam) - words; अब्रवीत् (abravīt) - spoke;]
(With a tear-filled face, distressed, having seen her slain son, Pūjanī, tormented by grief, weeping, spoke words.)
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॥
kṣatriye saṅgataṃ nāsti na prītir na ca sauhṛdam। kāraṇe sambhajantīha kṛtārthāḥ santyajanti ca ॥12-137-13॥
[क्षत्रिये (kṣatriye) - in a kṣatriya; सङ्गतं (saṅgatam) - association; न (na) - not; अस्ति (asti) - exists; न (na) - not; प्रीतिः (prītiḥ) - affection; न (na) - not; च (ca) - and; सौहृदम् (sauhṛdam) - friendship; कारणे (kāraṇe) - for a reason; सम्भजन्ति (sambhajanti) - associate; इह (iha) - here; कृतार्थाः (kṛtārthāḥ) - those whose purpose is accomplished; सन्त्यजन्ति (santyajanti) - abandon; च (ca) - and;]
(In a kṣatriya, association does not exist, nor affection, nor friendship. For a reason, they associate here; those whose purpose is accomplished abandon (it) and (go).)
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॥
kṣatriyeṣu na viśvāsaḥ kāryaḥ sarvopaghātiṣu। apakṛtyāpi satataṃ sāntvayanti nirarthakam ॥12-137-14॥
[क्षत्रियेषु (kṣatriyeṣu) - among Kṣatriyas; न (na) - not; विश्वासः (viśvāsaḥ) - trust; कार्यः (kāryaḥ) - should be placed; सर्वोपघातिषु (sarvopaghātiṣu) - in all harmful (ones); अपकृत्यापि (apakṛtyāpi) - even after doing harm; सततं (satataṃ) - always; सान्त्वयन्ति (sāntvayanti) - they appease; निरर्थकम् (nirarthakam) - uselessly;]
(Among Kṣatriyas, trust should not be placed in all harmful (ones); even after doing harm, they always appease uselessly.)
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॥
aham asya karomi adya sadṛśīṃ vairayātanām। kṛtaghnasya nṛśaṃsasya bhṛśaṃ viśvāsaghātinaḥ ॥12-137-15॥
[अहम् (aham) - I; अस्य (asya) - of him; करोमि (karomi) - I do; अद्य (adya) - today; सदृशीम् (sadṛśīm) - similar; वैरयातनाम् (vairayātanām) - punishment for enmity; कृतघ्नस्य (kṛtaghnasya) - of the ungrateful; नृशंसस्य (nṛśaṃsasya) - of the cruel; भृशम् (bhṛśam) - severely; विश्वासघातिनः (viśvāsaghātinaḥ) - of the betrayer of trust;]
(I of him do today similar punishment for enmity; of the ungrateful, of the cruel, severely, of the betrayer of trust.)
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॥
sahasañjātavṛddhasya tathaiva sahabhojinaḥ। śaraṇāgatasya ca vadhastrividhaṃ hyasya kilbiṣam ॥12-137-16॥
[सह (saha) - together; सञ्जात (sañjāta) - born; वृद्धस्य (vṛddhasya) - of the grown; तथैव (tathaiva) - just so; सहभोजिनः (sahabhojinaḥ) - of the co-eater; शरणागतस्य (śaraṇāgatasya) - of one who has taken refuge; च (ca) - and; वधः (vadhaḥ) - killing; त्रिविधं (trividhaṃ) - threefold; हि (hi) - indeed; अस्य (asya) - of him; किल्बिषम् (kilbiṣam) - sin;]
(Of one who is born and grown together, just so of the co-eater, and of one who has taken refuge, indeed, the killing is threefold sin of him.)
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॥
ity uktvā caraṇābhyāṃ tu netre nṛpasutasya sā। bhittvā svasthā tata idaṃ pūjanī vākyam abravīt ॥12-137-17॥
[इति (iti) - thus; उक्त्वा (uktvā) - having said; चरणाभ्यां (caraṇābhyām) - with (her) feet; तु (tu) - but; नेत्रे (netre) - the eyes; नृपसुतस्य (nṛpasutasya) - of the prince; सा (sā) - she; भित्त्वा (bhittvā) - having pierced; स्वस्था (svasthā) - being composed; तत (tata) - then; इदं (idaṃ) - this; पूजनी (pūjanī) - Pūjanī (name); वाक्यम् (vākyam) - speech; अब्रवीत् (abravīt) - said;]
(Thus having spoken, but with (her) feet she pierced the eyes of the prince; being composed then, Pūjanī said this speech.)
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॥
icchayaiva kṛtaṃ pāpaṃ sadya evopasarpati। kṛtapratikriyaṃ teṣāṃ na naśyati śubhāśubham ॥12-137-18॥
[इच्छया (icchayā) - by will; by desire; एव (eva) - indeed; only; कृतं (kṛtam) - done; performed; पापं (pāpam) - sin; evil act; सद्यः (sadyaḥ) - immediately; at once; एव (eva) - indeed; only; उपसर्पति (upasarpati) - approaches; comes near; कृतप्रतिक्रियं (kṛtapratikriyam) - having counteraction done; with remedy performed; तेषां (teṣām) - of them; their; न (na) - not; नश्यति (naśyati) - perishes; is destroyed; शुभाशुभम् (śubhāśubham) - good and evil; auspicious and inauspicious; ॥१२-१३७-१८॥ (॥12-137-18॥) - ;]
(Sin done by will indeed immediately approaches. For those having counteraction done, their good and evil do not perish.)
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॥
pāpaṃ karma kṛtaṃ kiñcin na tasmin yadi vidyate। nipātyate'sya putreṣu na cet pautreṣu naptriṣu ॥12-137-19॥
[पापं (pāpaṃ) - sinful; कर्म (karma) - action; कृतं (kṛtaṃ) - done; किञ्चित् (kiñcit) - anything; न (na) - not; तस्मिन् (tasmin) - in him; यदि (yadi) - if; विद्यते (vidyate) - exists; निपात्यते (nipātyate) - is cast down; अस्य (asya) - of him; पुत्रेषु (putreṣu) - upon sons; न (na) - not; चेत् (cet) - if; पौत्रेषु (pautreṣu) - upon grandsons; नप्तृषु (naptriṣu) - upon great-grandsons;]
(Sinful action done, if anything, does not exist in him; it is cast down upon his sons, if not, upon grandsons, upon great-grandsons.)
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 uvāca॥
[ब्रह्मदत्त (brahmadatta) - Brahmadatta; (proper name); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Brahmadatta said;)
Brahmadatta said.
अस्ति वै कृतमस्माभिरस्ति प्रतिकृतं त्वया। उभयं तत्समीभूतं वस पूजनि मा गमः ॥१२-१३७-२०॥
asti vai kṛtamasmābhirasti pratikṛtaṃ tvayā। ubhayaṃ tatsamībhūtaṃ vasa pūjani mā gamaḥ ॥12-137-20॥
[अस्ति (asti) - there is; exists; वै (vai) - indeed; truly; कृतम् (kṛtam) - done; accomplished; अस्माभिः (asmābhiḥ) - by us; अस्ति (asti) - there is; exists; प्रतिकृतम् (pratikṛtam) - counter-done; reciprocated; त्वया (tvayā) - by you; उभयम् (ubhayam) - both; both things; तत् (tat) - that; समीभूतम् (samībhūtam) - become equal; balanced; वस (vasa) - stay; dwell; पूजनि (pūjani) - O venerable one; मा (mā) - do not; गमः (gamaḥ) - go; proceed;]
(There is indeed what has been done by us; there is what has been reciprocated by you. Both have become equal; stay, O venerable one, do not go.)
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॥
pūjanyuvāca॥
[पूजन्युः (pūjanyuḥ) - the sage Pūjanyu; उवाच (uvāca) - said;]
(The sage Pūjanyu said.)
Pūjanyu said.
सकृत्कृतापराधस्य तत्रैव परिलम्बतः। न तद्बुधाः प्रशंसन्ति श्रेयस्तत्रापसर्पणम् ॥१२-१३७-२१॥
sakṛtkṛtāparādhasya tatraiva parilambataḥ। na tadbudhāḥ praśaṁsanti śreyastatrāpasarpaṇam ॥12-137-21॥
[सकृत् (sakṛt) - once; कृत (kṛta) - done; अपराधस्य (aparādhasya) - of the offence; तत्रैव (tatraiva) - right there; परिलम्बतः (parilambataḥ) - clinging; न (na) - not; तत् (tat) - that; बुधाः (budhāḥ) - the wise; प्रशंसन्ति (praśaṁsanti) - praise; श्रेयः (śreyaḥ) - better; तत्र (tatra) - there; अपसर्पणम् (apasarpaṇam) - withdrawal;]
(Of one who has once committed an offence and remains clinging right there, the wise do not praise that; better is withdrawal from there.)
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॥
sāntve prayukte nṛpate kṛtavaire na viśvaset। kṣipraṃ prabadhyate mūḍho na hi vairaṃ praśāmyati॥12-137-22॥
[सान्त्वे (sāntve) - in conciliation; प्रयुक्ते (prayukte) - when applied; नृपते (nṛpate) - O king; कृतवैरे (kṛtavaire) - with enmity made; न (na) - not; विश्वसेत् (viśvaset) - should trust; क्षिप्रं (kṣipraṃ) - quickly; प्रबध्यते (prabadhyate) - is bound; मूढः (mūḍhaḥ) - the fool; न (na) - not; हि (hi) - indeed; वैरं (vairaṃ) - enmity; प्रशाम्यति (praśāmyati) - subsides;]
(When conciliation is applied, O king, one should not trust one with whom enmity has been made. Quickly, the fool is bound; indeed, enmity does not subside.)
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॥
anyonyaṃ kṛtavairāṇāṃ putrapautraṃ nigacchati। putrapautre vinaṣṭe tu paralokaṃ nigacchati ॥12-137-23॥
[अन्योन्यं (anyonyam) - one another; कृतवैराणां (kṛtavairāṇām) - of those who have made enmity; पुत्रपौत्रं (putrapautram) - son and grandson; निगच्छति (nigacchati) - goes to; पुत्रपौत्रे (putrapautre) - when son and grandson; विनष्टे (vinaṣṭe) - are destroyed; तु (tu) - but; परलोकं (paralokaṃ) - the other world; निगच्छति (nigacchati) - goes to;]
(Of those who have made enmity with one another, the son and grandson perish. But when the son and grandson are destroyed, he goes to the other world.)
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॥
sarveṣāṃ kṛtavairāṇām aviśvāsaḥ sukhāvahaḥ। ekāntato na viśvāsaḥ kāryaḥ viśvāsaghātakaḥ ॥12-137-24॥
[सर्वेषाम् (sarveṣām) - of all; कृतवैराणाम् (kṛtavairāṇām) - of those who have become enemies; अविश्वासः (aviśvāsaḥ) - distrust; सुखावहः (sukhāvahaḥ) - brings happiness; एकान्ततः (ekāntataḥ) - absolutely; न (na) - not; विश्वासः (viśvāsaḥ) - trust; कार्यः (kāryaḥ) - should be done; विश्वासघातकः (viśvāsaghātakaḥ) - betrayer of trust;]
(Of all who have become enemies, distrust brings happiness. Absolutely, trust should not be placed in a betrayer of trust.)
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॥
na viśvased aviśvaste viśvaste'pi na viśvaset। kāmaṃ viśvāsayed anyān pareṣāṃ tu na viśvaset॥12-137-25॥
[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; कामं (kāmaṃ) - indeed; विश्वासयेत् (viśvāsayet) - may cause to trust; अन्यान् (anyān) - others; परेषां (pareṣāṃ) - of others; तु (tu) - but; न (na) - not; विश्वसेत् (viśvaset) - should trust;]
(Not should trust the untrustworthy, even in the trustworthy not should trust. Indeed, may cause others to trust, but in others not should trust.)
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॥
mātā pitā bāndhavānāṃ variṣṭhau; bhāryā jarā bījamātraṃ tu putraḥ. bhrātā śatruḥ klinnapāṇirvayasya; ātmā hyekaḥ sukhaduḥkhasya vettā ॥12-137-26॥
[माता (mātā) - mother; पिता (pitā) - father; बान्धवानां (bāndhavānāṃ) - of relatives; वरिष्ठौ (variṣṭhau) - the most eminent (two); भार्या (bhāryā) - wife; जरा (jarā) - old age; बीजमात्रं (bījamātraṃ) - mere seed; तु (tu) - but; पुत्रः (putraḥ) - son; भ्राता (bhrātā) - brother; शत्रुः (śatruḥ) - enemy; क्लिन्नपाणिः (klinnapāṇiḥ) - with wet hands; वयस्य (vayasya) - friend; आत्मा (ātmā) - self; हि (hi) - indeed; एकः (ekaḥ) - one; सुखदुःखस्य (sukhaduḥkhasya) - of happiness and sorrow; वेत्ता (vettā) - knower;]
(Mother and father are the most eminent among relatives; wife is old age, son is but a mere seed. Brother is an enemy, friend is one with wet hands; the self alone is indeed the knower of happiness and sorrow.)
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॥
anyonyakṛtavairāṇāṃ na sandhirupapadyate। sa ca heturatikrānto yadarthamahamāvasam ॥12-137-27॥
[अन्योन्य (anyonya) - mutual; कृत (kṛta) - made; वैराणां (vairāṇāṃ) - of enmities; न (na) - not; सन्धि (sandhi) - alliance; उपपद्यते (upapadyate) - is possible; स (sa) - that; च (ca) - and; हेतु (hetu) - reason; अतिक्रान्तः (atikrāntaḥ) - has passed; यदर्थम् (yadartham) - for which purpose; अहम् (aham) - I; आवसम् (āvasam) - remained;]
(For those who have made mutual enmities, alliance is not possible. And that reason for which I remained has passed.)
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॥
pūjitasya artham anābhyām jantoḥ pūrvāpakāriṇaḥ। ceto bhavati aviśvastam pūrvam trāsayate balāt ॥12-137-28॥
[पूजितस्य (pūjitasya) - of the honored; अर्थमानाभ्यां (arthamānābhyām) - by wealth and pride; जन्तोः (jantoḥ) - of a creature; पूर्वापकारिणः (pūrvāpakāriṇaḥ) - of one who previously did harm; चेतः (cetaḥ) - the mind; भवति (bhavati) - becomes; अविश्वस्तं (aviśvastam) - not trusting; पूर्वं (pūrvam) - before; त्रासयते (trāsayate) - causes to fear; बलात् (balāt) - by force;]
(Of the honored, by wealth and pride, of a creature, of one who previously did harm, the mind becomes not trusting; before, causes to fear by force.)
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॥
pūrvaṃ saṃmānanā yatra paścāccaiva vimānanā। jahyāttaṃ sattvavānvāsaṃ saṃmānitavimānitah ॥12-137-29॥
[पूर्वं (pūrvaṃ) - formerly; संमानना (saṃmānanā) - honoring; यत्र (yatra) - where; पश्चात् (paścāt) - afterwards; च (ca) - and; एव (eva) - indeed; विमानना (vimānanā) - dishonoring; जह्यात् (jahyāt) - should abandon; तं (taṃ) - that; सत्त्ववान् (sattvavān) - one possessing strength; वासं (vāsaṃ) - residence; संमानितविमानितः (saṃmānitavimānitah) - having been honored and dishonored;]
(Where there is formerly honoring and afterwards indeed dishonoring, the one possessing strength should abandon that residence, having been honored and dishonored.)
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॥
uṣitāsmi tavāgāre dīrghakālamahiṁsitā। tadidaṁ vairamutpannaṁ sukhāmāssva vrajāmyaham ॥12-137-30॥
[उषिता (uṣitā) - dwelt; अस्मि (asmi) - I am; तव (tava) - your; आगारे (āgāre) - in house; दीर्घकालम् (dīrghakālam) - for a long time; अहिंसिता (ahiṁsitā) - not harmed; तत् (tat) - therefore; इदं (idaṁ) - this; वैरम् (vairam) - enmity; उत्पन्नम् (utpannam) - arisen; सुखम् (sukham) - happiness; आस्स्व (āssva) - be seated; व्रजामि (vrajāmi) - I go; अहम् (aham) - I;]
(I have dwelt in your house for a long time, not harmed. Therefore, this enmity has arisen. Be seated happily, I go.)
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 uvāca॥
[ब्रह्मदत्त (brahmadatta) - Brahmadatta; (proper name); उवाच (uvāca) - said; spoke;]
(Brahmadatta said;)
Brahmadatta said.
यत्कृते प्रतिकुर्याद्वै न स तत्रापराध्नुयात्। अनृणस्तेन भवति वस पूजनि मा गमः ॥१२-१३७-३१॥
yatkṛte pratikuryād vai na sa tatrāparādhnuyāt। anṛṇas tena bhavati vasa pūjani mā gamaḥ ॥12-137-31॥
[यत् (yat) - for which; कृते (kṛte) - for the sake; प्रतिकुर्यात् (pratikuryāt) - might do in return; वै (vai) - indeed; न (na) - not; सः (saḥ) - he; तत्र (tatra) - there; अपराध्नुयात् (aparādhnuyāt) - would commit an offense; अनृणः (anṛṇaḥ) - free from debt; तेन (tena) - by that; भवति (bhavati) - becomes; वस (vasa) - O Vasu; पूजनि (pūjani) - O worshipful one; मा (mā) - do not; गमः (gamaḥ) - go;]
(For which for the sake might do in return indeed not he there would commit an offense. Free from debt by that becomes, O Vasu, O worshipful one, do not go.)
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॥
pūjanyuvāca॥
[पूजन्य (pūjanya) - the venerable one; the worshipful one; उवाच (uvāca) - said; spoke;]
(The venerable one said;)
The venerable one spoke.
न कृतस्य न कर्तुश्च सख्यं सन्धीयते पुनः। हृदयं तत्र जानाति कर्तुश्चैव कृतस्य च ॥१२-१३७-३२॥
na kṛtasya na kartuśca sakhyaṃ sandhīyate punaḥ। hṛdayaṃ tatra jānāti kartuścaiva kṛtasya ca ॥12-137-32॥
[न (na) - not; कृतस्य (kṛtasya) - of the one who has done (the act); न (na) - not; कर्तुः (kartuḥ) - of the doer; च (ca) - and; सख्यम् (sakhyam) - friendship; सन्धीयते (sandhīyate) - is established; पुनः (punaḥ) - again; हृदयं (hṛdayam) - the heart; तत्र (tatra) - there; जानाति (jānāti) - knows; कर्तुः (kartuḥ) - of the doer; च (ca) - and; एव (eva) - indeed; कृतस्य (kṛtasya) - of the one who has done (the act); च (ca) - and;]
(Not of the one who has done (the act), not of the doer, friendship is established again. The heart there knows, of the doer indeed and of the one who has done (the act) and.)
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 uvāca॥
[ब्रह्मदत्त (brahmadatta) - Brahmadatta; (proper name); उवाच (uvāca) - said; spoke;]
(Brahmadatta said;)
Brahmadatta said.
कृतस्य चैव कर्तुश्च सख्यं सन्धीयते पुनः। वैरस्योपशमो दृष्टः पापं नोपाश्नुते पुनः ॥१२-१३७-३३॥
kṛtasya caiva kartuśca sakhyaṃ sandhīyate punaḥ। vairasyopaśamo dṛṣṭaḥ pāpaṃ nopāśnute punaḥ॥12-137-33॥
[कृतस्य (kṛtasya) - of the deed; च (ca) - and; एव (eva) - indeed; कर्तुः (kartuḥ) - of the doer; च (ca) - and; सख्यम् (sakhyam) - friendship; सन्धीयते (sandhīyate) - is established; पुनः (punaḥ) - again; वैरस्य (vairasya) - of enmity; उपशमः (upaśamaḥ) - cessation; दृष्टः (dṛṣṭaḥ) - is seen; पापम् (pāpam) - sin; न (na) - not; उपाश्नुते (upāśnute) - attains; पुनः (punaḥ) - again;]
(Of the deed and indeed of the doer, friendship is established again. The cessation of enmity is seen; sin is not attained again.)
Friendship is restored between the deed and the doer; enmity ceases, and sin does not recur.
पूजन्युवाच॥
pūjanyuvāca॥
[पूजन्युः (pūjanyuḥ) - the sage Pūjanyu; उवाच (uvāca) - said;]
(The sage Pūjanyu said.)
Pūjanyu said.
नास्ति वैरमुपक्रान्तं सान्त्वितोऽस्मीति नाश्वसेत्। विश्वासाद्बध्यते बालस्तस्माच्छ्रेयो ह्यदर्शनम् ॥१२-१३७-३४॥
nāsti vairam upakrāntaṃ sāntvito'smīti nāśvaset। viśvāsād badhyate bālas tasmāc chreyo hy adarśanam॥12-137-34॥
[नास्ति (nāsti) - does not exist; वैरम् (vairam) - enmity; उपक्रान्तम् (upakrāntam) - approached; सान्त्वितः (sāntvitaḥ) - pacified; अस्मि (asmi) - I am; इति (iti) - thus; न (na) - not; आश्वसेत् (āśvaset) - should trust; विश्वासात् (viśvāsāt) - from trust; बध्यते (badhyate) - is bound; बालः (bālaḥ) - child; तस्मात् (tasmāt) - therefore; श्रेयः (śreyaḥ) - better; हि (hi) - indeed; अदर्शनम् (adarśanam) - not seeing;]
(Enmity that has been approached does not exist; one should not trust thinking 'I am pacified.' From trust, a child is bound; therefore, indeed, not seeing is better.)
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॥
tarasā ye na śakyante śastraiḥ suniśitair api। sāmnā te vinigṛhyante gajā iva kareṇubhiḥ ॥12-137-35॥
[तरसा (tarasā) - by force; ये (ye) - who; न (na) - not; शक्यन्ते (śakyante) - are able (to be subdued); शस्त्रैः (śastraiḥ) - by weapons; सुनिशितैः (suniśitair) - very sharp; अपि (api) - even; साम्ना (sāmnā) - by conciliation; ते (te) - they; विनिगृह्यन्ते (vinigṛhyante) - are restrained; गजाः (gajāḥ) - elephants; इव (iva) - like; करेणुभिः (kareṇubhiḥ) - by female elephants;]
(Those who cannot be subdued by force, even with very sharp weapons, they are restrained by conciliation, like elephants by female elephants.)
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 uvāca॥
[ब्रह्म (brahma) - absolute; दत्त (datta) - given; उवाच (uvāca) - said;]
(Brahmadatta said;)
Brahmadatta said.
संवासाज्जायते स्नेहो जीवितान्तकरेष्वपि। अन्योन्यस्य च विश्वासः श्वपचेन शुनो यथा ॥१२-१३७-३६॥
saṃvāsājjāyate sneho jīvitāntakareṣvapi। anyonyasya ca viśvāsaḥ śvapacena śuno yathā ॥12-137-36॥
[संवासात् (saṃvāsāt) - from living together; जायते (jāyate) - arises; स्नेहः (snehaḥ) - affection; जीवित-अन्त-करेषु (jīvita-anta-kareṣu) - even among life-ending (enemies); अपि (api) - even; अन्योन्यस्य (anyonyasya) - of each other; च (ca) - and; विश्वासः (viśvāsaḥ) - trust; श्वपचेन (śvapacena) - with a dog-eater; शुनः (śunaḥ) - with a dog; यथा (yathā) - just as;]
(From living together arises affection, even among those who bring about the end of life; trust of each other also (arises), just as between a dog-eater and a dog.)
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॥
anyonyakṛtavairāṇāṃ saṃvāsān mṛdutāṃ gatam। naiva tiṣṭhati tadvairaṃ puṣkarastham ivodakam ॥12-137-37॥
[अन्योन्य (anyonya) - mutual; कृत (kṛta) - made; वैराणां (vairāṇāṃ) - of enmities; संवासात् (saṃvāsāt) - from living together; मृदुताम् (mṛdutām) - softness; गतम् (gatam) - gone; न (na) - not; एव (eva) - indeed; तिष्ठति (tiṣṭhati) - remains; तत् (tat) - that; वैरम् (vairam) - enmity; पुष्करस्थम् (puṣkarastham) - situated on a lotus; इव (iva) - like; उदकम् (udakam) - water;]
(The enmity made mutually, from living together, has gone to softness. That enmity does not remain, like water situated on a lotus.)
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॥
pūjanyuvāca॥
[पूजन्युः (pūjanyuḥ) - the sage Pūjanyu; उवाच (uvāca) - said;]
(The sage Pūjanyu said.)
Pūjanyu said.
वैरं पञ्चसमुत्थानं तच्च बुध्यन्ति पण्डिताः। स्त्रीकृतं वास्तुजं वाग्जं ससपत्नापराधजम् ॥१२-१३७-३८॥
vairaṃ pañcasamutthānaṃ tacca budhyanti paṇḍitāḥ। strīkṛtaṃ vāstujaṃ vāgjaṃ sasapatnāparādhajam ॥12-137-38॥
[वैरं (vairaṃ) - enmity; पञ्च (pañca) - five; समुत्थानं (samutthānaṃ) - arising; तत् (tat) - that; च (ca) - and; बुध्यन्ति (budhyanti) - understand; पण्डिताः (paṇḍitāḥ) - wise ones; स्त्रीकृतं (strīkṛtaṃ) - caused by women; वास्तुजं (vāstujaṃ) - arising from property; वाग्जं (vāgjaṃ) - arising from speech; ससपत्नापराधजम् (sasapatnāparādhajam) - arising from the offence of co-wives;]
(Enmity (is) of five origins, and that the wise understand: caused by women, arising from property, arising from speech, arising from the offence of co-wives.)
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॥
tatra dātā nihantavyaḥ kṣatriyeṇa viśeṣataḥ। prakāśaṃ vāprakāśaṃ vā buddhvā deśabalādikam ॥12-137-39॥
[तत्र (tatra) - there; दाता (dātā) - the giver; निहन्तव्यः (nihantavyaḥ) - must be slain; क्षत्रियेण (kṣatriyeṇa) - by the kṣatriya; विशेषतः (viśeṣataḥ) - especially; प्रकाशं (prakāśam) - openly; वा (vā) - or; अप्रकाशं (aprakāśam) - secretly; वा (vā) - or; बुद्ध्वा (buddhvā) - having understood; देश (deśa) - place; बल (bala) - strength; आदिकम् (ādikam) - and so on;]
(There, the giver must be slain by the kṣatriya especially, openly or secretly, having understood the place, strength, and so on.)
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॥
kṛtavaire na viśvāsaḥ kāryastviha suhṛdyapi। channaṃ santiṣṭhate vairaṃ gūḍho'gniriva dāruṣu ॥12-137-40॥
[कृतवैरे (kṛtavaire) - with one who has become an enemy; न (na) - not; विश्वासः (viśvāsaḥ) - trust; कार्यः (kāryaḥ) - should be done; तु (tu) - but; इह (iha) - here; सुहृद् (suhṛd) - even a friend; अपि (api) - even; छन्नम् (channam) - hidden; सन्तिष्ठते (santiṣṭhate) - remains; वैरम् (vairam) - enmity; गूढः (gūḍhaḥ) - concealed; अग्निः (agniḥ) - fire; इव (iva) - like; दारुषु (dāruṣu) - in wood;]
(With one who has become an enemy, trust should not be placed here, even if (he is) a friend; hidden enmity remains, like concealed fire in wood.)
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॥
na vittena na pāruṣyaiḥ na sāntvena na ca śrutaiḥ। vairāgniḥ śāmyate rājann aurvāgnir iva sāgare ॥12-137-41॥
[न (na) - not; वित्तेन (vittena) - by wealth; न (na) - not; पारुष्यैः (pāruṣyaiḥ) - by harsh words; न (na) - not; सान्त्वेन (sāntvena) - by conciliation; न (na) - not; च (ca) - and; श्रुतैः (śrutaiḥ) - by learning; वैराग्निः (vairāgniḥ) - the fire of enmity; शाम्यते (śāmyate) - is extinguished; राजन् (rājan) - O king; और्वाग्निः (aurvāgniḥ) - the fire of Aurva; इव (iva) - like; सागरे (sāgare) - in the ocean;]
(Not by wealth, not by harsh words, not by conciliation, and not by learning is the fire of enmity extinguished, O king, like the fire of Aurva in the ocean.)
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॥
na hi vairāgnirudbhūtaḥ karma vāpyaparādhajam। śāmyatyadagdhvā nṛpate vinā hyekatarakṣayāt ॥12-137-42॥
[न (na) - not; हि (hi) - indeed; वैराग्निः (vairāgniḥ) - the fire of enmity; उद्भूतः (udbhūtaḥ) - arisen; कर्म (karma) - action; वा (vā) - or; अपि (api) - even; अपराधजम् (aparādhajam) - born of offence; शाम्यति (śāmyati) - subsides; अदग्ध्वा (adagdhvā) - without burning; नृपते (nṛpate) - O king; विना (vinā) - without; हि (hi) - indeed; एकतर (ekatara) - either one; क्षयात् (kṣayāt) - from destruction;]
(Not indeed does the fire of enmity arisen or even action born of offence subside without burning, O king, without the destruction of either one.)
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॥
satkṛtasyārthamānābhyāṃ syāttu pūrvāpakāriṇaḥ। naiva śāntirna viśvāsaḥ karma trāsayate balāt ॥12-137-43॥
[सत्कृतस्य (satkṛtasya) - of one who has been honored; अर्थमानाभ्यां (arthamānābhyām) - by wealth and respect; स्यात् (syāt) - may be; तु (tu) - but; पूर्वापकारिणः (pūrvāpakāriṇaḥ) - of one who has previously done harm; नैव (na eva) - not indeed; शान्तिः (śāntiḥ) - peace; न (na) - not; विश्वासः (viśvāsaḥ) - trust; कर्म (karma) - action; त्रासयते (trāsayate) - causes fear; बलात् (balāt) - by force;]
(Of one who has been honored, by wealth and respect, it may be; but of one who has previously done harm, neither peace nor trust—action causes fear by force.)
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॥
naivāpakāre kasmiṃścidahaṃ tvayi tathā bhavān। viśvāsāduṣitā pūrvaṃ nedānīṃ viśvasāmyaham ॥12-137-44॥
[न (na) - not; एव (eva) - indeed; अपकारे (apakāre) - in harm; कस्मिंश्चित् (kasmiṃścit) - in anyone; अहम् (aham) - I; त्वयि (tvayi) - in you; तथा (tathā) - so; भवान् (bhavān) - you; विश्वासात् (viśvāsāt) - from trust; दुषिता (duṣitā) - corrupted; पूर्वम् (pūrvam) - formerly; न (na) - not; इदानीम् (idānīm) - now; विश्वसामि (viśvasāmi) - I trust; अहम् (aham) - I;]
(Not indeed in harm in anyone I (nor) in you so you; from trust corrupted formerly; not now I trust I.)
Neither did I nor you ever harm anyone; formerly, I was corrupted by trust, but now I do not trust anymore.
ब्रह्मदत्त उवाच॥
brahmadatta uvāca॥
[ब्रह्मदत्त (brahmadatta) - Brahmadatta; (proper name); उवाच (uvāca) - said; spoke;]
(Brahmadatta said;)
Brahmadatta said.
कालेन क्रियते कार्यं तथैव विविधाः क्रियाः। कालेनैव प्रवर्तन्ते कः कस्येहापराध्यति ॥१२-१३७-४५॥
kālena kriyate kāryaṃ tathaiva vividhāḥ kriyāḥ। kālenaiva pravartante kaḥ kasyehāparādhyati ॥12-137-45॥
[कालेन (kālena) - by time; क्रियते (kriyate) - is done; कार्यं (kāryam) - action; तथैव (tathaiva) - just so; विविधाः (vividhāḥ) - various; क्रियाः (kriyāḥ) - actions; कालेनैव (kālenaiva) - by time alone; प्रवर्तन्ते (pravartante) - are set in motion; कः (kaḥ) - who; कस्य (kasya) - of whom; इह (iha) - here; अपराध्यति (aparādhyati) - commits an offense;]
(By time, action is done; just so, various actions. By time alone, are set in motion; who, of whom, here, commits an offense?)
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॥
tulyaṃ cobhe pravartete maraṇaṃ janma caiva ha। kāryate caiva kālena tannimittaṃ hi jīvati ॥12-137-46॥
[तुल्यं (tulyaṃ) - equal; च (ca) - and; उभे (ubhe) - both; प्रवर्तेते (pravartete) - proceed; मरणं (maraṇam) - death; जन्म (janma) - birth; च (ca) - and; एव (eva) - indeed; ह (ha) - verily; कार्यते (kāryate) - is effected; च (ca) - and; एव (eva) - indeed; कालेन (kālena) - by time; तन्निमित्तं (tannimittaṃ) - for that reason; हि (hi) - for; जीवति (jīvati) - lives;]
(Equal and both proceed, death and birth indeed verily. Are effected indeed by time, for that reason, for, lives.)
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॥
badhyante yugapat kecid ekaikasya na ca apare। kālo dahati bhūtāni samprāpyāgnir ivendhanam ॥12-137-47॥
[बध्यन्ते (badhyante) - are bound; (from √bandh, to bind, passive plural); युगपत् (yugapat) - simultaneously; केचित् (kecit) - some; एकैकस्य (ekaikasya) - of each one; न (na) - not; च (ca) - and; अपरे (apare) - others; कालः (kālaḥ) - Time; दहति (dahati) - burns; भूतानि (bhūtāni) - beings; सम्प्राप्य (samprāpya) - having reached; अग्निः (agniḥ) - fire; इव (iva) - like; इन्धनम् (indhanam) - fuel;]
(Some are bound simultaneously, not each one and others; Time burns beings, having reached them, like fire (burns) fuel.)
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॥
nāhaṃ pramāṇaṃ naiva tvam anyonya-karaṇe śubhe। kālo nityam upādhatte sukhaṃ duḥkhaṃ ca dehinām ॥12-137-48॥
[न (na) - not; अहम् (aham) - I; प्रमाणम् (pramāṇam) - authority; न (na) - not; एव (eva) - indeed; त्वम् (tvam) - you; अन्योन्यकरणे (anyonyakaraṇe) - in mutual action; शुभे (śubhe) - auspicious; कालः (kālaḥ) - time; नित्यम् (nityam) - always; उपाधत्ते (upādhatte) - brings; सुखम् (sukham) - happiness; दुःखम् (duḥkham) - sorrow; च (ca) - and; देहिनाम् (dehinām) - of embodied beings;]
(Not I authority, nor indeed you, in mutual action auspicious; time always brings happiness and sorrow of embodied beings.)
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॥
evaṃ vaseha sasnehā yathākālamahiṃsitā। yatkṛtaṃ tacca me kṣāntaṃ tvaṃ caiva kṣama pūjani ॥12-137-49॥
[एवं (evaṃ) - thus; वसेः (vaseḥ) - you should dwell; सस्नेहा (sasnehā) - with affection; यथाकालम् (yathākālam) - according to time; अहिंसिता (ahiṃsitā) - not harmed; यत् (yat) - what; कृतम् (kṛtam) - done; तत् (tat) - that; च (ca) - and; मे (me) - by me; क्षान्तम् (kṣāntam) - forgiven; त्वम् (tvam) - you; च (ca) - and; एव (eva) - indeed; क्षम (kṣama) - forgive; पूजनि (pūjani) - O venerable one;]
(Thus you should dwell with affection, unharmed according to time. Whatever has been done, that also by me is forgiven; you also indeed forgive, O venerable one.)
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॥
pūjanyuvāca॥
[पूजन्युः (pūjanyuḥ) - the sage Pūjanyu; उवाच (uvāca) - said;]
(The sage Pūjanyu said.)
Pūjanyu said.
यदि कालः प्रमाणं ते न वैरं कस्यचिद्भवेत्। कस्मात्त्वपचितिं यान्ति बान्धवा बान्धवे हते ॥१२-१३७-५०॥
yadi kālaḥ pramāṇaṃ te na vairaṃ kasyacid bhavet। kasmāt tv apacitiṃ yānti bāndhavā bāndhave hate ॥12-137-50॥
[यदि (yadi) - if; कालः (kālaḥ) - time; प्रमाणम् (pramāṇam) - measure; ते (te) - for you; न (na) - not; वैरम् (vairam) - enmity; कस्यचित् (kasyacit) - of anyone; भवेत् (bhavet) - would be; कस्मात् (kasmāt) - why; तु (tu) - but; अपचितिम् (apacitim) - honor; यान्ति (yānti) - go; बान्धवाः (bāndhavāḥ) - relatives; बान्धवे (bāndhave) - to the relative; हते (hate) - when slain;]
(If time is the measure for you, there would not be enmity with anyone. But why do relatives go to honor (the dead) when a relative is slain?)
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॥
kasmāddevāsurāḥ pūrvamanyonynamabhijaghnire। yadi kālena niryāṇaṃ sukhaduḥkhe bhavābhavau ॥12-137-51॥
[कस्मात् (kasmāt) - from what cause; देव-असुराः (deva-asurāḥ) - gods and asuras; पूर्वम् (pūrvam) - formerly; अन्योन्यम् (anyonyaṃ) - each other; अभिजघ्निरे (abhijaghnire) - struck; यदि (yadi) - if; कालेन (kālena) - by time; निर्याणम् (niryāṇam) - departure; सुख-दुःखे (sukha-duḥkhe) - pleasure and pain; भव-अभवौ (bhava-abhavau) - existence and non-existence;]
(From what cause did the gods and asuras formerly strike each other? If by time there is departure, pleasure and pain, existence and non-existence.)
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॥
bhiṣajo bheṣajaṃ kartuṃ kasmād icchanti rogiṇe। yadi kālena pacyante bheṣajaiḥ kiṃ prayojanam ॥12-137-52॥
[भिषजः (bhiṣajaḥ) - physicians; भेषजम् (bheṣajam) - medicine; कर्तुम् (kartum) - to do; कस्मात् (kasmāt) - why; इच्छन्ति (icchanti) - desire; रोगिणे (rogiṇe) - for the sick; यदि (yadi) - if; कालेन (kālena) - by time; पच्यन्ते (pacyante) - are matured; भेषजैः (bheṣajaiḥ) - by medicines; किम् (kim) - what; प्रयोजनम् (prayojanam) - purpose;]
(Physicians desire to administer medicine to the sick; if by time they are matured by medicines, what is the purpose?)
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॥
pralāpaḥ kriyate kasmātsumahāñśokamūrcchitaiḥ। yadi kālaḥ pramāṇaṃ te kasmāddharmo'sti kartṛṣu ॥12-137-53॥
[प्रलापः (pralāpaḥ) - babbling; lamentation; क्रियते (kriyate) - is done; कस्मात् (kasmāt) - why; for what reason; सुमहान् (sumahān) - very great; शोक (śoka) - grief; मूर्छितैः (mūrcchitaiḥ) - by those overcome; यदि (yadi) - if; कालः (kālaḥ) - time; प्रमाणं (pramāṇaṃ) - authority; standard; ते (te) - for you; कस्मात् (kasmāt) - why; for what reason; धर्मः (dharmaḥ) - righteousness; law; अस्ति (asti) - exists; कर्तृषु (kartṛṣu) - among doers;]
(Babbling is done why by those very greatly overcome with grief? If time is the authority for you, why does righteousness exist among doers?)
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॥
tava putro mamāpatyaṃ hatavān hiṃsito mayā। anantaraṃ tvayā cāhaṃ bandhanīyā mahīpate ॥12-137-54॥
[तव (tava) - your; पुत्रः (putraḥ) - son; मम (mama) - my; आपत्यं (āpatyam) - offspring; हतवान् (hatavān) - has killed; हिंसितः (hiṃsitaḥ) - has injured; मया (mayā) - by me; अनन्तरं (anantaram) - afterwards; त्वया (tvayā) - by you; च (ca) - and; अहम् (aham) - I; बन्धनीया (bandhanīyā) - should be bound; महीपते (mahīpate) - O king;]
(Your son has killed my offspring, has been injured by me. Afterwards, by you and I should be bound, O king.)
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॥
ahaṃ hi putraśokena kṛtapāpā tavātmaje। tathā tvayā prahartavyaṃ mayi tattvaṃ ca me śṛṇu॥12-137-55॥
[अहं (ahaṃ) - I; हि (hi) - indeed; पुत्रशोकेन (putraśokena) - by grief for (my) son; कृतपापा (kṛtapāpā) - having committed sin; तवात्मजे (tavātmaje) - to your son; तथा (tathā) - thus; त्वया (tvayā) - by you; प्रहर्तव्यम् (prahartavyam) - should be struck; मयि (mayi) - at me; तत्त्वम् (tattvam) - truth; च (ca) - and; मे (me) - to me; शृणु (śṛṇu) - hear;]
(I indeed, by grief for (my) son, having committed sin to your son; thus by you should be struck at me; truth and to me hear.)
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॥
bhakṣārthaṃ krīḍanārthaṃ vā narā vāñchanti pakṣiṇaḥ। tṛtīyo nāsti saṃyogo vadhabandhādṛte kṣamaḥ॥12-137-56॥
[भक्षार्थम् (bhakṣārtham) - for the purpose of eating; क्रीडनार्थम् (krīḍanārtham) - for the purpose of playing; वा (vā) - or; नराः (narāḥ) - men; वाञ्छन्ति (vāñchanti) - desire; पक्षिणः (pakṣiṇaḥ) - birds; तृतीयः (tṛtīyaḥ) - a third (purpose); नास्ति (nāsti) - does not exist; संयोगः (saṃyogaḥ) - association; वधबन्धात् (vadhabandhāt) - apart from killing and binding; ऋते (ṛte) - except; क्षमः (kṣamaḥ) - possible;]
(For the purpose of eating, for the purpose of playing, or men desire birds; a third (purpose) does not exist for association except for killing and binding, (it is) possible.)
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॥
vadha-bandha-bhayād eke mokṣatantram upāgatāḥ। maraṇotpātajaṃ duḥkham āhur dharmavido janāḥ॥12-137-57॥
[वध (vadha) - killing; बन्ध (bandha) - bondage; भयात् (bhayāt) - from fear; एके (eke) - some; मोक्षतन्त्रम् (mokṣatantram) - system of liberation; उपागताः (upāgatāḥ) - have resorted to; मरण (maraṇa) - death; उत्पातजम् (utpātajam) - arising from calamity; दुःखम् (duḥkham) - suffering; आहुः (āhuḥ) - declare; धर्मविदः (dharmavidaḥ) - knowers of dharma; जनाः (janāḥ) - people;]
(Some, from fear of killing, bondage, have resorted to the system of liberation. The knowers of dharma declare the suffering arising from death and calamity, people.)
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॥
sarvasya dayitāḥ prāṇāḥ sarvasya dayitāḥ sutāḥ। duḥkhādudvijate sarvaḥ sarvasya sukhāmīpsitam ॥12-137-58॥
[सर्वस्य (sarvasya) - of all; दयिताः (dayitāḥ) - beloved; प्राणाः (prāṇāḥ) - lives; सर्वस्य (sarvasya) - of all; दयिताः (dayitāḥ) - beloved; सुताः (sutāḥ) - sons; दुःखात् (duḥkhāt) - from sorrow; उद्विजते (udvijate) - shrinks; सर्वः (sarvaḥ) - everyone; सर्वस्य (sarvasya) - of all; सुखम् (sukham) - happiness; ईप्सितम् (īpsitam) - desired;]
(Of all, beloved are lives; of all, beloved are sons. From sorrow, everyone shrinks; of all, happiness is desired.)
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॥
duḥkhaṃ jarā brahmadatta duḥkham arthaviparyayaḥ। duḥkhaṃ cāniṣṭasaṃvāso duḥkham iṣṭaviyogajam ॥12-137-59॥
[दुःखम् (duḥkham) - suffering; जरा (jarā) - old age; ब्रह्मदत्त (brahmadatta) - O Brahmadatta; दुःखम् (duḥkham) - suffering; अर्थविपर्ययः (arthaviparyayaḥ) - misapprehension of meaning; दुःखम् (duḥkham) - suffering; च (ca) - and; अनिष्टसंवासः (aniṣṭasaṃvāsaḥ) - association with the undesirable; दुःखम् (duḥkham) - suffering; इष्टवियोगजम् (iṣṭaviyogajam) - arising from separation from the desirable;]
(Suffering, old age, O Brahmadatta, suffering is misapprehension of meaning; suffering and association with the undesirable, suffering arising from separation from the desirable.)
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॥
vairabandhakṛtaṃ duḥkhaṃ hiṃsājaṃ strīkṛtaṃ tathā। duḥkhaṃ sukhena satataṃ janādviparivartate ॥12-137-60॥
[वैर (vaira) - enmity; बन्ध (bandha) - bondage; कृतं (kṛtaṃ) - caused; दुःखं (duḥkhaṃ) - suffering; हिंसा (hiṃsā) - violence; जं (jaṃ) - born; स्त्री (strī) - woman; कृतं (kṛtaṃ) - caused; तथा (tathā) - also; दुःखं (duḥkhaṃ) - suffering; सुखेन (sukhena) - by happiness; सततं (satataṃ) - constantly; जनात् (janāt) - from people; विपरिवर्तते (viparivartate) - changes;]
(Suffering caused by enmity-bondage, suffering born of violence, and also suffering caused by woman; suffering constantly changes from people by happiness.)
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॥
na duḥkhaṃ paraduḥkhe vai kecid āhur abuddhayaḥ। yo duḥkhaṃ nābhijānāti sa jalpati mahājane ॥12-137-61॥
[न (na) - not; दुःखं (duḥkham) - suffering; परदुःखे (paraduḥkhe) - in another's suffering; वै (vai) - indeed; केचित् (kecit) - some; आहुः (āhuḥ) - say; अबुद्धयः (abuddhayaḥ) - the unwise; यः (yaḥ) - who; दुःखं (duḥkham) - suffering; न (na) - not; अभिजानाति (abhijānāti) - knows; सः (saḥ) - he; जल्पति (jalpati) - speaks idly; महाजने (mahājane) - among the multitude;]
(Not suffering in another's suffering, indeed, some say, are the unwise. He who does not know suffering, he speaks idly among the multitude.)
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॥
yastu śocati duḥkhārtaḥ sa kathaṃ vaktum utsaheta। rasajñaḥ sarvaduḥkhasya yathātmani tathā pare ॥12-137-62॥
[यः (yaḥ) - who; तु (tu) - but; शोचति (śocati) - grieves; दुःखार्तः (duḥkhārtaḥ) - afflicted by sorrow; सः (saḥ) - he; कथम् (katham) - how; वक्तुम् (vaktum) - to speak; उत्सहेत् (utsahet) - would be able; रसज्ञः (rasajñaḥ) - knower of rasa (essence); सर्वदुःखस्य (sarvaduḥkhasya) - of all sorrow; यथा (yathā) - just as; आत्मनि (ātmani) - in oneself; तथा (tathā) - so; परे (pare) - in another;]
(But who grieves, afflicted by sorrow, how would he be able to speak? The knower of rasa (essence) of all sorrow, just as in oneself, so in another.)
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॥
yatkṛtaṃ te mayā rājaṃstvayā ca mama yatkṛtam। na tadvārṣaśataiḥ śakyaṃ vyapohitumarindama ॥12-137-63॥
[यत् (yat) - which; कृतं (kṛtam) - done; ते (te) - by you; मया (mayā) - by me; राजन् (rājan) - O king; त्वया (tvayā) - by you; च (ca) - and; मम (mama) - by me; यत् (yat) - which; कृतम् (kṛtam) - done; न (na) - not; तत् (tat) - that; वर्षशतैः (varṣaśataiḥ) - by hundreds of years; शक्यं (śakyam) - possible; व्यपोहितुम् (vyapohitum) - to be removed; अरिंदम (ariṃdama) - O subduer of enemies;]
(Which has been done by you, O king, by me, and which has been done by me by you, that cannot be removed even in hundreds of years, O subduer of enemies.)
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॥
āvayoḥ kṛtam anyonyaṃ tatra sandhir na vidyate. smṛtvā smṛtvā hi te putraṃ navaṃ vairaṃ bhaviṣyati ॥12-137-64॥
[आवयोः (āvayoḥ) - of us two; कृतम् (kṛtam) - done; अन्योन्यम् (anyonyaṃ) - to each other; तत्र (tatra) - there; सन्धिः (sandhiḥ) - alliance; न (na) - not; विद्यते (vidyate) - exists; स्मृत्वा (smṛtvā) - having remembered; स्मृत्वा (smṛtvā) - having remembered; हि (hi) - indeed; ते (te) - your; पुत्रम् (putram) - son; नवम् (navam) - new; वैरम् (vairam) - enmity; भविष्यति (bhaviṣyati) - will arise;]
(Of us two, what has been done to each other, there alliance does not exist. Remembering, remembering indeed your son, new enmity will arise.)
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॥
vairam antikam āsajya yaḥ prītiṃ kartum icchati। mṛnmayasyeva bhagnasya tasya sandhir na vidyate ॥12-137-65॥
[वैरम् (vairam) - enmity; अन्तिकम् (antikam) - near; proximity; आसज्य (āsajya) - having attached; having fixed; यः (yaḥ) - who; प्रीतिम् (prītim) - affection; love; कर्तुम् (kartum) - to do; to make; इच्छति (icchati) - desires; मृन्मयस्य (mṛnmayasya) - of clay-made; of earthen; इव (iva) - like; as; भग्नस्य (bhagnasya) - of broken; तस्य (tasya) - of that; सन्धिः (sandhiḥ) - union; joining; न (na) - not; विद्यते (vidyate) - exists; is;]
(He who, having attached enmity nearby, desires to make affection, for him, as with a broken clay object, union does not exist.)
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॥
niścitaś cārthaśāstrajñair aviśvāsaḥ sukhodayaḥ। uśanāś cātha gāthe dve prahrādāyābravīt purā ॥12-137-66॥
[निश्चितः (niścitaḥ) - ascertained; determined; च (ca) - and; अर्थशास्त्रज्ञैः (arthaśāstrajñaiḥ) - by those who know the science of polity; अविश्वासः (aviśvāsaḥ) - distrust; lack of trust; सुखोदयः (sukhodayaḥ) - source of happiness; rise of happiness; उशनाः (uśanāḥ) - Uśanas (Śukra, the sage); च (ca) - and; अथ (atha) - then; गाथे (gāthe) - two verses; द्वे (dve) - two; प्रह्रादाय (prahrādāya) - to Prahlāda; अब्रवीत् (abravīt) - spoke; पुरा (purā) - formerly; in ancient times;]
(Ascertainment by those who know the science of polity is that distrust is the source of happiness. Uśanas then formerly spoke two verses to Prahlāda.)
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॥
ye vairiṇaḥ śraddadhate satye satyetare'pi vā। te śraddadhānā vadhyante madhu śuṣkatṛṇairyathā ॥12-137-67॥
[ये (ye) - who; (those) who; वैरिणः (vairiṇaḥ) - enemies; श्रद्दधते (śraddadhate) - have faith; सत्ये (satye) - in truth; सत्येतरेऽपि (satyetare'pi) - in what is not truth also; वा (vā) - or; ते (te) - they; श्रद्दधाना (śraddadhānā) - having faith; वध्यन्ते (vadhyante) - are destroyed; मधु (madhu) - honey; शुष्कतृणैः (śuṣkatṛṇaiḥ) - by dry grass; यथा (yathā) - just as;]
(Those enemies who have faith in truth or even in what is not truth, they, having faith, are destroyed just as honey by dry grass.)
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॥
na hi vairāṇi śāmyanti kuleṣv ā daśamād yugāt। ākhyātāraś ca vidyante kule ced vidyate pumān॥12-137-68॥
[न (na) - not; हि (hi) - indeed; वैराणि (vairāṇi) - enmities; शाम्यन्ति (śāmyanti) - are pacified; कुलेषु (kuleṣu) - in families; आ (ā) - up to; दशमात् (daśamāt) - the tenth; युगात् (yugāt) - generation; आख्यातारः (ākhyātāraḥ) - narrators; च (ca) - and; विद्यन्ते (vidyante) - are found; कुले (kule) - in the family; चेत् (cet) - if; विद्यते (vidyate) - there is; पुमान् (pumān) - a man;]
(Not indeed are enmities pacified in families up to the tenth generation. Narrators also are found in the family if there is a man.)
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॥
upaguhya hi vairāṇi sāntvayanti narādhipāḥ। athainaṃ pratipiṃśanti pūrṇaṃ ghaṭam ivāśmani॥12-137-69॥
[उपगुह्य (upaguhya) - having embraced; हि (hi) - indeed; वैराणि (vairāṇi) - enmities; सान्त्वयन्ति (sāntvayanti) - conciliate; नराधिपाः (narādhipāḥ) - kings; अथ (atha) - then; एनम् (enam) - him; प्रतिपिंषन्ति (pratipiṃśanti) - crush; पूर्णम् (pūrṇam) - full; घटम् (ghaṭam) - pot; इव (iva) - like; अश्मनि (aśmani) - on a stone;]
(Having embraced indeed the enmities, kings conciliate (them); then they crush him like a full pot (is crushed) on a stone.)
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॥
sadā na viśvased rājan pāpaṃ kṛtv iha kasyacit। apakṛtya pareṣāṃ hi viśvāsād duḥkham aśnute ॥12-137-70॥
[सदा (sadā) - always; न (na) - not; विश्वसेत् (viśvaset) - should trust; राजन् (rājan) - O king; पापं (pāpam) - sin; कृत्वा (kṛtvā) - having done; इह (iha) - here; कस्यचित् (kasyacit) - of anyone; अपकृत्य (apakṛtya) - having wronged; परेषाम् (pareṣām) - of others; हि (hi) - indeed; विश्वासात् (viśvāsāt) - from trust; दुःखम् (duḥkham) - suffering; अश्नुते (aśnute) - obtains;]
(Always not should trust, O king, sin having done here of anyone; having wronged of others indeed from trust suffering obtains.)
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 uvāca॥
[ब्रह्मदत्त (brahmadatta) - Brahmadatta; (proper name); उवाच (uvāca) - said; spoke;]
(Brahmadatta said;)
Brahmadatta said.
नाविश्वासाच्चिन्वतेऽर्थान्नेहन्ते चापि किञ्चन। भयादेकतरान्नित्यं मृतकल्पा भवन्ति च ॥१२-१३७-७१॥
nāviśvāsāccinvatē'rthānnēhantē cāpi kiñcana| bhayādēkatarān nityaṃ mṛtakalpā bhavanti ca ॥12-137-71॥
[न (na) - not; अविश्वासात् (aviśvāsāt) - from distrust; चिन्वते (cinvate) - he/she/they seek; अर्थान् (arthān) - objects; न (na) - not; इहन्ते (ihantē) - he/she/they desire; च (ca) - and; अपि (api) - also; किञ्चन (kiñcana) - anything; भयात् (bhayāt) - from fear; एकतरान् (ēkatarān) - either of the two; नित्यं (nityaṃ) - always; मृतकल्पाः (mṛtakalpāḥ) - as if dead; भवन्ति (bhavanti) - they become; च (ca) - and;]
(Not from distrust does one seek objects, nor does one desire anything here; from fear of either, always, they become as if dead, and.)
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॥
pūjanyuvāca॥
[पूजन्य (pūjanya) - the venerable one; उवाच (uvāca) - said;]
(The venerable one said.)
The venerable one spoke.
यस्येह व्रणिनौ पादौ पद्भ्यां च परिसर्पति। क्षण्येते तस्य तौ पादौ सुगुप्तमभिधावतः ॥१२-१३७-७२॥
yasyēha vraṇinau pādau padbhyāṃ ca parisarpati। kṣaṇyēte tasya tau pādau suguptamabhidhāvataḥ ॥12-137-72॥
[यस्य (yasya) - of whom; इह (iha) - here; व्रणिनौ (vraṇinau) - wounded (dual); पादौ (pādau) - feet (dual); पद्भ्यां (padbhyām) - by the two feet; च (ca) - and; परिसर्पति (parisarpati) - moves around; क्षण्येते (kṣaṇyēte) - are healed; तस्य (tasya) - his; तौ (tau) - those two; पादौ (pādau) - feet (dual); सुगुप्तम् (suguptam) - well-protected; अभिधावतः (abhidhāvataḥ) - run towards (dual);]
(Of whom here the two feet are wounded, and moves around by the two feet; those two feet of his, being well-protected, are healed and run towards (him).)
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॥
netrābhyāṃ sarujābhyāṃ yaḥ prativātamudīkṣate। tasya vāyurujātyarthaṃ netrayorbhavati dhruvam ॥12-137-73॥
[नेत्राभ्यां (netrābhyām) - by the two eyes; सरुजाभ्यां (sarujābhyām) - with diseased (painful) ones; यः (yaḥ) - who; प्रतिवातम् (prativātam) - against the wind; उदीक्षते (udīkṣate) - looks; तस्य (tasya) - his; वायुः (vāyuḥ) - wind; रुजात्यर्थम् (rujātyartham) - for the purpose of causing pain; नेत्रयोः (netrayoḥ) - in the eyes; भवति (bhavati) - arises; ध्रुवम् (dhruvam) - certainly;]
(By the two eyes, with diseased ones, who looks against the wind, his wind for the purpose of causing pain in the eyes certainly arises.)
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॥
duṣṭaṃ panthānam āśritya yaḥ mohād abhipadyate। ātmano balam ajñātvā tad antaṃ tasya jīvitam ॥12-137-74॥
[दुष्टम् (duṣṭam) - corrupt; पन्थानम् (panthānam) - path; आश्रित्य (āśritya) - having resorted to; यः (yaḥ) - who; मोहात् (mohāt) - out of delusion; अभिपद्यते (abhipadyate) - proceeds; आत्मनः (ātmanaḥ) - of oneself; बलम् (balam) - strength; अज्ञात्वा (ajñātvā) - not knowing; तत् (tat) - that; अन्तम् (antam) - end; तस्य (tasya) - of him; जीवितम् (jīvitam) - life;]
(Having resorted to a corrupt path, who proceeds out of delusion, not knowing one's own strength, that is the end of his life.)
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॥
yastu varṣam avijñāya kṣetraṃ kṛṣati mānavaḥ। hīnaṃ puruṣakāreṇa sasyaṃ naivāpnute punaḥ॥12-137-75॥
[यः (yaḥ) - who; तु (tu) - but; वर्षम् (varṣam) - rain; अविज्ञाय (avijñāya) - without knowing; क्षेत्रम् (kṣetram) - field; कृषति (kṛṣati) - ploughs; मानवः (mānavaḥ) - man; हीनम् (hīnam) - devoid; पुरुषकारेण (puruṣakāreṇa) - of effort; सस्यं (sasyaṃ) - crop; न (na) - not; एव (eva) - indeed; आप्नुते (āpnute) - obtains; पुनः (punaḥ) - again;]
(But the man who, without knowing the rain, ploughs the field, being devoid of effort, does not indeed obtain the crop again.)
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॥
yaś ca tiktaṃ kaṣāyaṃ vāpy āsvāda-vidhuraṃ hitam | āhāraṃ kurute nityaṃ so 'mṛtatvāya kalpate ||12-137-76||
[यः (yaḥ) - who; च (ca) - and; तिक्तं (tiktaṃ) - bitter; कषायं (kaṣāyaṃ) - astringent; वा (vā) - or; अपि (api) - even; आस्वादविधुरं (āsvāda-vidhuraṃ) - devoid of taste; हितम् (hitam) - wholesome; आहारं (āhāraṃ) - food; कुरुते (kurute) - makes; नित्यं (nityaṃ) - always; सः (saḥ) - he; अमृतत्वाय (amṛtatvāya) - for immortality; कल्पते (kalpate) - becomes fit;]
(Whoever always takes food that is bitter, astringent, or even devoid of taste, but wholesome, he becomes fit for immortality.)
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॥
pathyaṃ bhuktvā naro lobhād yo'nyad aśnāti bhojanam। pariṇāmam avijñāya tad antaṃ tasya jīvitam ॥12-137-77॥
[पथ्यं (pathyaṃ) - wholesome; भुक्त्वा (bhuktvā) - having eaten; नरः (naraḥ) - man; लोभात् (lobhāt) - out of greed; यः (yaḥ) - who; अन्यत् (anyat) - other; अश्नाति (aśnāti) - eats; भोजनम् (bhojanam) - food; परिणामम् (pariṇāmam) - result; अविज्ञाय (avijñāya) - without knowing; तत् (tat) - that; अन्तम् (antam) - end; तस्य (tasya) - his; जीवितम् (jīvitam) - life;]
(Having eaten wholesome (food), the man who, out of greed, eats other food, without knowing the result, that end is his life.)
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॥
daivaṃ puruṣakāraś ca sthitāv anyonyasaṃśrayāt। udāttānāṃ karma tantraṃ daivaṃ klībā upāsate ॥12-137-78॥
[दैवं (daivam) - divine influence; पुरुषकारः (puruṣakāraḥ) - human effort; च (ca) - and; स्थितौ (sthitau) - in existence; अन्योन्य (anyonya) - mutual; संश्रयात् (saṃśrayāt) - from dependence; उदात्तानां (udāttānām) - of the noble; कर्म (karma) - action; तन्त्रं (tantram) - mechanism; दैवं (daivam) - divine influence; क्लीबा (klībā) - the weak; उपासते (upāsate) - worship;]
(Divine influence and human effort exist due to mutual dependence. The noble ones consider action as the mechanism, but the weak worship divine influence.)
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॥
karma cātmhitaṃ kāryaṃ tīkṣṇaṃ vā yadi vā mṛdu। grasyate'karmashīlastu sadānarthairakiñcanaḥ ॥12-137-79॥
[कर्म (karma) - action; च (ca) - and; आत्महितं (ātma-hitaṃ) - self-beneficial; कार्यं (kāryam) - to be done; तीक्ष्णं (tīkṣṇam) - harsh; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; मृदु (mṛdu) - gentle; ग्रस्यते (grasyate) - is consumed; अकर्मशीलः (akarmaśīlaḥ) - one not inclined to action; तु (tu) - but; सदा (sadā) - always; अनर्थैः (anarthaiḥ) - by misfortunes; अकिञ्चनः (akiñcanaḥ) - one who has nothing;]
(Action and self-beneficial duty, whether harsh or if gentle; one not inclined to action, but always by misfortunes, one who has nothing, is consumed.)
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॥
tasmātsaṃśayite'pyarthe kārya eva parākramaḥ। sarvasvamapi santyajya kāryamātmahitaṃ naraiḥ ॥12-137-80॥
[तस्मात् (tasmāt) - therefore; संशयिते (saṃśayite) - in the doubtful; अपि (api) - even; अर्थे (arthe) - matter; कार्यः (kāryaḥ) - action; एव (eva) - indeed; पराक्रमः (parākramaḥ) - effort; सर्वस्वम् (sarvasvam) - all possessions; अपि (api) - even; सन्त्यज्य (santyajya) - having abandoned; कार्यं (kāryam) - action; आत्महितम् (ātmahitam) - one's own benefit; नरैः (naraiḥ) - by men;]
(Therefore, even in a doubtful matter, effort in action indeed (is required). Even having abandoned all possessions, action for one's own benefit (should be done) by men.)
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॥
vidyā śauryaṃ ca dākṣyaṃ ca balaṃ dhairyaṃ ca pañcamam। mitrāṇi sahajāny āhur vartayantīha yair budhāḥ ॥12-137-81॥
[विद्या (vidyā) - knowledge; शौर्यं (śauryaṃ) - valor; च (ca) - and; दाक्ष्यं (dākṣyaṃ) - dexterity; च (ca) - and; बलं (balaṃ) - strength; धैर्यं (dhairyaṃ) - fortitude; च (ca) - and; पञ्चमम् (pañcamam) - the fifth; मित्राणि (mitrāṇi) - friends; सहजानि (sahajāni) - innate; आहुः (āhuḥ) - they say; वर्तयन्ति (vartayanti) - maintain; इह (iha) - here; यैः (yaiḥ) - by whom; बुधाः (budhāḥ) - the wise; १२-१३७-८१ (12-137-81) - 12-137-81;]
(Knowledge, valor, and dexterity, and strength, and fortitude as the fifth; friends are said to be innate, by whom the wise maintain (themselves) here.)
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॥
niveśanaṃ ca kupyaṃ ca kṣetraṃ bhāryā suhṛj-janaḥ। etāny-upacitāny-āhuḥ sarvatra labhate pumān ॥12-137-82॥
[निवेशनम् (niveśanam) - dwelling; च (ca) - and; कुप्यम् (kupyam) - vessel; च (ca) - and; क्षेत्रम् (kṣetram) - field; भार्या (bhāryā) - wife; सुहृज्जनः (suhṛj-janaḥ) - friend; एतानि (etāni) - these; उपचितानि (upacitāni) - accumulated; आहुः (āhuḥ) - they say; सर्वत्र (sarvatra) - everywhere; लभते (labhate) - obtains; पुमान् (pumān) - man;]
(Dwelling and vessel and field, wife, friend — these accumulated, they say, everywhere obtains man.)
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॥
sarvatra ramate prājñaḥ sarvatra ca virocate। na vibhīṣayate kañcidbhīṣito na bibheti ca ॥12-137-83॥
[सर्वत्र (sarvatra) - everywhere; रमते (ramate) - delights; प्राज्ञः (prājñaḥ) - the wise one; सर्वत्र (sarvatra) - everywhere; च (ca) - and; विरोचते (virocate) - shines; न (na) - not; विभीषयते (vibhīṣayate) - frightens; कञ्चित् (kañcit) - anyone; भीषितः (bhīṣitaḥ) - being frightened; न (na) - not; बिभेति (bibheti) - fears; च (ca) - and;]
(Everywhere delights the wise one, everywhere and shines; not frightens anyone, being frightened not fears and.)
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॥
nityaṃ buddhimato hy arthaḥ svalpako'pi vivardhate। dākṣyeṇa kurute karma saṃyamāt pratitiṣṭhati ॥12-137-84॥
[नित्यं (nityaṃ) - always; बुद्धिमतः (buddhimataḥ) - of the intelligent one; हि (hi) - indeed; अर्थः (arthaḥ) - purpose; स्वल्पकः (svalpakaḥ) - even if small; अपि (api) - even; विवर्धते (vivardhate) - grows; दाक्ष्येण (dākṣyeṇa) - by skill; कुरुते (kurute) - does; कर्म (karma) - action; संयमात् (saṃyamāt) - by restraint; प्रतितिष्ठति (pratitiṣṭhati) - remains established;]
(Always, the purpose of the intelligent one, even if small, indeed grows; by skill, he does action, by restraint, it remains established.)
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॥
gṛhasnehāvabaddhānāṃ narāṇāmalpamedhasām। kustrī khādati māṃsāni māghamā segavāmiva ॥12-137-85॥
[गृह (gṛha) - house; स्नेह (sneha) - affection; आवबद्धानाम् (āvabaddhānām) - of those bound; नराणाम् (narāṇām) - of men; अल्प (alpa) - little; मेधसाम् (medhasām) - of intelligence; कु (ku) - bad; स्त्री (strī) - woman; खादति (khādati) - devours; मांसानि (māṃsāni) - flesh; माघ (māgha) - in Māgha (month); मा (mā) - do not; से (se) - with; गवाम् (gavām) - of cows; इव (iva) - like;]
(Of men of little intelligence bound by affection to the house, a bad woman devours the flesh, like (one) does not (devour) the flesh of cows in Māgha.)
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॥
gṛhaṃ kṣetrāṇi mitrāṇi svadeśa iti cāpare। ityevamavasīdanti narā buddhiviparyaye ॥12-137-86॥
[गृहं (gṛham) - house; क्षेत्राणि (kṣetrāṇi) - fields; मित्राणि (mitrāṇi) - friends; स्वदेश (svadeśa) - own country; इति (iti) - thus; च (ca) - and; अपरे (apare) - others; इति (iti) - thus; एवम् (evam) - in this way; अवसीदन्ति (avasīdanti) - sink; नराः (narāḥ) - men; बुद्धिविपर्यये (buddhiviparyaye) - in confusion of intellect;]
(House, fields, friends, own country, thus and others; thus in this way sink men in confusion of intellect.)
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॥
utpatetsarujāddeśādvyādhidurbhikṣapīḍitāt| anyatra vastuṃ gacchedvā vasedvā nityamānitaḥ ॥12-137-87॥
[उत्पेत् (utpet) - should depart; सरुजात् (sarujāt) - from a place afflicted with disease; देशात् (deśāt) - from the country; व्याधि-दुर्भिक्ष-पीडितात् (vyādhi-durbhikṣa-pīḍitāt) - afflicted by disease and famine; अन्यत्र (anyatra) - elsewhere; वस्तुं (vastuṃ) - to dwell; गच्छेत् (gacchet) - should go; वा (vā) - or; वसेत् (vaset) - should reside; वा (vā) - or; नित्यम् (nityam) - always; अनितः (ānitaḥ) - uninvited;]
(One should depart from a country afflicted by disease and famine; or, always uninvited, one should go or reside elsewhere to dwell.)
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॥
tasmād anyatra yāsyāmi vastuṃ nāham ihotsahe। kṛtam etad anāhāryaṃ tava putreṇa pārthiva ॥12-137-88॥
[तस्मात् (tasmāt) - therefore; अन्यत्र (anyatra) - elsewhere; यास्यामि (yāsyāmi) - I shall go; वस्तुम् (vastum) - to dwell; न (na) - not; अहम् (aham) - I; इह (iha) - here; उत्सहे (utsahe) - am able; कृतम् (kṛtam) - done; एतत् (etat) - this; अनाहार्यम् (anāhāryam) - irremediable; तव (tava) - by your; पुत्रेण (putreṇa) - by son; पार्थिव (pārthiva) - O king;]
(Therefore, elsewhere I shall go to dwell; I am not able here. This irremediable (deed) has been done by your son, O king.)
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॥
kubhāryāṃ ca kuputraṃ ca kurājānaṃ kusauhṛdam। kusambandhaṃ kudeśaṃ ca dūrataḥ parivarjayet ॥12-137-89॥
[कु-भार्यां (ku-bhāryāṃ) - bad-wife; च (ca) - and; कु-पुत्रं (ku-putraṃ) - bad-son; च (ca) - and; कु-राजानं (ku-rājānaṃ) - bad-king; कु-सौहृदम् (ku-sauhṛdam) - bad-friendship; कु-सम्बन्धं (ku-sambandhaṃ) - bad-relationship; कु-देशं (ku-deśaṃ) - bad-country; च (ca) - and; दूरतः (dūrataḥ) - from a distance; परिवर्जयेत् (parivarjayet) - should avoid;]
(Bad-wife and bad-son and bad-king, bad-friendship, bad-relationship, bad-country and from a distance should avoid.)
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॥
kumitre nāsti viśvāsaḥ kubhāryāyāṃ kuto ratiḥ। kurājye nirvṛtir nāsti kudeśe na prajīvyate ॥12-137-90॥
[कुमित्रे (kumitre) - in a bad friend; नास्ति (nāsti) - there is not; विश्वासः (viśvāsaḥ) - trust; कुभार्यायां (kubhāryāyāṃ) - in a bad wife; कुतः (kutaḥ) - whence; रतिः (ratiḥ) - pleasure; कुराज्ये (kurājye) - in a bad kingdom; निर्वृतिः (nirvṛtiḥ) - happiness; नास्ति (nāsti) - there is not; कुदेशे (kudeśe) - in a bad country; न (na) - not; प्रजीव्यते (prajīvyate) - one thrives;]
(In a bad friend there is not trust; in a bad wife, whence pleasure? In a bad kingdom there is not happiness; in a bad country, one does not thrive.)
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॥
kumitre saṅgataṃ nāsti nityamasthirasaūhṛde. avamānaḥ kusambandhe bhavatyarthaviparyaye ॥12-137-91॥
[कुमित्रे (kumitre) - in a bad friend; सङ्गतं (saṅgatam) - association; न (na) - not; अस्ति (asti) - exists; नित्यम् (nityam) - always; अस्थिर (asthira) - unstable; सौहृदे (saūhṛde) - in friendship; अवमानः (avamānaḥ) - insult; कुसम्बन्धे (kusambandhe) - in a bad relationship; भवति (bhavati) - arises; अर्थविपर्यये (arthaviparyaye) - when there is reversal of interest;]
(In a bad friend, association does not exist; in always unstable friendship, insult arises in a bad relationship when there is reversal of interest.)
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॥
sā bhāryā yā priyaṃ brūte sa putro yatra nirvṛtiḥ। tanmitraṃ yatra viśvāsaḥ sa deśo yatra jīvyate ॥12-137-92॥
[सा (sā) - she; (feminine singular pronoun) भार्या (bhāryā) - wife; (one to be supported) या (yā) - who; (relative pronoun, feminine singular) प्रियं (priyaṃ) - dear; (beloved, pleasing) ब्रूते (brūte) - speaks; (says, utters) स (sa) - he; (masculine singular pronoun) पुत्रः (putraḥ) - son; (male child) यत्र (yatra) - where; (in which) निर्वृतिः (nirvṛtiḥ) - contentment; (happiness, satisfaction) तन्मित्रं (tanmitraṃ) - that friend; (such a friend) यत्र (yatra) - where; (in which) विश्वासः (viśvāsaḥ) - trust; (confidence, faith) स (sa) - that; (he, it) देशः (deśaḥ) - country; (place, land) यत्र (yatra) - where; (in which) जीव्यते (jīvyate) - is lived; (life is sustained);]
(She is the wife who speaks what is dear; he is the son where there is contentment. That is the friend where there is trust; that is the country where life is lived.)
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॥
yatra nāsti balātkāraḥ sa rājā tīvraśāsanaḥ। na caiva hyabhisambandho daridraṃ yo bubhūṣati ॥12-137-93॥
[यत्र (yatra) - where; नास्ति (nāsti) - is not; बलात्कारः (balātkāraḥ) - oppression; स (sa) - he; राजा (rājā) - king; तीव्रशासनः (tīvraśāsanaḥ) - of severe rule; न (na) - not; च (ca) - and; एव (eva) - indeed; हि (hi) - surely; अभिसम्बन्धः (abhisambandhaḥ) - close association; दरिद्रं (daridram) - with the poor; यः (yaḥ) - who; बुभूषति (bubhūṣati) - desires to enjoy;]
(Where there is no oppression, he is the king of severe rule. And surely, there is no close association with the poor for one who desires to enjoy.)
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॥
bhāryā deśo'tha mitrāṇi putrasambandhibāndhavāḥ। etatsarvaṃ guṇavati dharmanetre mahīpatau ॥12-137-94॥
[भार्या (bhāryā) - wife; देशः (deśaḥ) - country; अथ (atha) - and then; मित्राणि (mitrāṇi) - friends; पुत्रसम्बन्धि (putrasambandhi) - related to sons; बान्धवाः (bāndhavāḥ) - relatives; एतत् (etat) - this; सर्वं (sarvaṃ) - all; गुणवति (guṇavati) - in the virtuous; धर्मनेत्रे (dharmanetre) - whose eye is dharma; महीपतौ (mahīpatau) - in the king; ॥१२-१३७-९४॥ (॥12-137-94॥) - ॥12-137-94॥;]
(Wife, country, and then friends, relatives related to sons—all this (belongs) to the virtuous king whose eye is dharma.)
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॥
adharmajñasya vilayaṃ prajā gacchantyanigrahāt। rājā mūlaṃ trivargasya apramatto'nupālayan ॥12-137-95॥
[अधर्मज्ञस्य (adharmajñasya) - of one who knows unrighteousness; विलयम् (vilayam) - destruction; प्रजाः (prajāḥ) - subjects; गच्छन्ति (gacchanti) - go; अनिग्रहात् (anigrahāt) - from lack of control; राजा (rājā) - king; मूलम् (mūlam) - root; त्रिवर्गस्य (trivargasya) - of the three aims (dharma, artha, kāma); अप्रमत्तः (apramattaḥ) - vigilant; अनुपालयन् (anupālayan) - protecting;]
(The subjects go to destruction from the lack of control of one who knows unrighteousness. The king, being vigilant, protecting the root of the three aims (dharma, artha, kāma).)
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॥
baliṣaḍbhāgamuddhṛtya baliṃ tamupayojayet। na rakṣati prajāḥ samyagyaḥ sa pārthivataskaraḥ ॥12-137-96॥
[बलि (bali) - tax; tribute; षट् (ṣaṭ) - six; भागम् (bhāgam) - part; portion; उद्धृत्य (uddhṛtya) - having taken out; having collected; बलिम् (balim) - tax; tribute; तम् (tam) - that; उपयोजयेत् (upayojayet) - should employ; should use; न (na) - not; रक्षति (rakṣati) - protects; प्रजाः (prajāḥ) - subjects; people; सम्यक् (samyak) - properly; rightly; यः (yaḥ) - who; सः (saḥ) - he; पार्थिवतस्करः (pārthivataskaraḥ) - royal thief; king who is a thief;]
(Having collected a sixth part as tax, he should employ that tax. He who does not properly protect the subjects is a royal thief.)
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॥
dattvābhayaṃ yaḥ svayameva rājā; na tatpramāṇaṃ kurute yathāvat. sa sarvalokādupalabhya pāpa; madharmabuddhirnirayaṃ prayāti ॥12-137-97॥
[दत्त्वा (dattvā) - having given; (from dā, to give; absolutive) अभयम् (abhayam) - fearlessness; (a- not, bhaya fear) यः (yaḥ) - who; (relative pronoun) स्वयम् (svayam) - himself; (emphatic pronoun) एव (eva) - indeed; (emphatic particle) राजा (rājā) - king; (noun) न (na) - not; (negation) तत् (tat) - that; (pronoun) प्रमाणम् (pramāṇam) - authority; (means of proof, standard) कुरुते (kurute) - does; (from kṛ, to do, make) यथावत् (yathāvat) - properly; (as is proper) सः (saḥ) - he; (pronoun) सर्वलोकात् (sarvalokāt) - from all people; (sarva all, lokāt from the world/people) उपलभ्य (upalabhya) - having obtained; (from upa-labh, to obtain, perceive) पापम् (pāpam) - sin; (evil, wrongdoing) अधर्मबुद्धिः (adharmabuddhiḥ) - one whose mind is set on unrighteousness; (adharma unrighteousness, buddhiḥ mind) निरयम् (nirayam) - hell; (place of torment) प्रयाति (prayāti) - goes; (from pra-yā, to go forth);]
(Having given fearlessness, the king himself who does not properly make that the authority, he, having obtained sin from all people, one whose mind is set on unrighteousness, goes to hell.)
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॥
dattvābhayaṃ yaḥ sma rājā pramāṇaṃ kurute sadā। sa sarvasukhakṛjjñeyaḥ prajā dharmeṇa pālayan ॥12-137-98॥
[दत्त्वा (dattvā) - having given; (from dā, to give; absolutive) अभयम् (abhayam) - fearlessness; (a-bhaya, not-fear) यः (yaḥ) - who; (relative pronoun) स्म (sma) - indeed; (emphatic particle) राजा (rājā) - king; (from rājan, king) प्रमाणम् (pramāṇam) - authority; standard; (from pra-mā, to measure) कुरुते (kurute) - makes; does; (from kṛ, to do) सदा (sadā) - always; (adverb) सः (saḥ) - he; (pronoun) सर्वसुखकृत् (sarvasukhakṛt) - maker of all happiness; (sarva, all + sukha, happiness + kṛt, maker) ज्ञेयः (jñeyaḥ) - should be known; (from jñā, to know; gerundive) प्रजा (prajā) - subjects; people; (from pra-jan, to be born) धर्मेण (dharmeṇa) - by righteousness; (instrumental of dharma) पालयन् (pālayan) - protecting; (present participle of pāl, to protect);]
(Having given fearlessness, the king who indeed always makes authority, he, maker of all happiness, should be known (as such), protecting the subjects by righteousness.)
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॥
pitā mātā gurur goptā vahnir vaiśravaṇo yamaḥ। sapta rājño guṇān etān manur āha prajāpatiḥ॥12-137-99॥
[पिता (pitā) - father; माता (mātā) - mother; गुरुः (guruḥ) - teacher; गोप्ता (goptā) - protector; वह्निः (vahniḥ) - fire; वैश्रवणः (vaiśravaṇaḥ) - Vaiśravaṇa (Kubera, god of wealth); यमः (yamaḥ) - Yama (god of death); सप्त (sapta) - seven; राज्ञः (rājñaḥ) - kings; गुणान् (guṇān) - qualities; एतान् (etān) - these; मनुः (manuḥ) - Manu; आह (āha) - said; प्रजापतिः (prajāpatiḥ) - lord of creatures;]
(Father, mother, teacher, protector, fire, Vaiśravaṇa (Kubera), Yama; these are the seven kings' qualities, so said Manu, the lord of creatures.)
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॥
pitā hi rājā rāṣṭrasya prajānāṃ yo'nukampakaḥ। tasminmithyāpraṇīte hi tiryaggacchati mānavaḥ ॥12-137-100॥
[पिता (pitā) - father; हि (hi) - indeed; राजा (rājā) - king; राष्ट्रस्य (rāṣṭrasya) - of the kingdom; प्रजानाम् (prajānām) - of the subjects; यः (yaḥ) - who; अनुकम्पकः (anukampakaḥ) - compassionate; तस्मिन् (tasmin) - in him; मिथ्या (mithyā) - falsely; प्रणीते (praṇīte) - conducted; हि (hi) - indeed; तिर्यक् (tiryak) - astray; गच्छति (gacchati) - goes; मानवः (mānavaḥ) - man;]
(Father indeed king of the kingdom of the subjects who compassionate; in him falsely conducted indeed astray goes man.)
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॥
sambhāvayati māteva dīnam abhyavapadyate। dahaty agnir ivāniṣṭāni amayan bhavate yamaḥ ॥12-137-101॥
[सम्भावयति (sambhāvayati) - respects; regards; माता (mātā) - mother; इव (iva) - like; as if; दीनम् (dīnam) - the miserable; the distressed; अभ्यवपद्यते (abhyavapadyate) - approaches; receives; दहति (dahati) - burns; अग्निः (agniḥ) - fire; इव (iva) - like; as if; अनिष्टानि (aniṣṭāni) - undesirable things; misfortunes; अमयन् (amayan) - not ill; free from disease; भवते (bhavate) - for the being; for the person; यमः (yamaḥ) - Yama; the god of death;]
(He respects the miserable like a mother and receives them; fire, as if, burns undesirable things; Yama, being free from disease, for the being.)
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॥
iṣṭeṣu visṛjaty arthān kubera iva kāmadaḥ। gurur dharmopadeśena goptā ca paripālanāt ॥12-137-102॥
[इष्टेषु (iṣṭeṣu) - towards the desired ones; विसृजति (visṛjati) - distributes; अर्थान् (arthān) - wealths; कुबेरः (kuberaḥ) - Kubera; इव (iva) - like; कामदः (kāmadaḥ) - grantor of wishes; गुरुः (guruḥ) - the teacher; धर्मोपदेशेन (dharmopadeśena) - by instruction in dharma; गोप्ता (goptā) - protector; च (ca) - and; परिपालनात् (paripālanāt) - by protection;]
(Towards the desired ones, he distributes wealth like Kubera, the grantor of wishes. The teacher, by instruction in dharma, is also a protector by protection.)
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॥
yastu rañjayate rājā paurajānapadānguṇaiḥ। na tasya bhraśyate rājyaṃ guṇadharmānupālanāt ॥12-137-103॥
[यः (yaḥ) - who; तु (tu) - but; रञ्जयते (rañjayate) - delights; राजा (rājā) - king; पौर (paura) - of the townsmen; जानपदान् (jānapadān) - of the country people; गुणैः (guṇaiḥ) - by virtues; न (na) - not; तस्य (tasya) - his; भ्रश्यते (bhraśyate) - is lost; राज्यम् (rājyam) - kingdom; गुणधर्म (guṇadharma) - virtue and law; अनुपालनात् (anupālanāt) - from observance;]
(But the king who delights the townsmen and country people by virtues, his kingdom is not lost due to observance of virtue and law.)
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॥
svayaṃ samupajānanḥi paurajānapadakriyāḥ। sa sukhaṃ modate bhūpa iha loke paratra ca ॥12-137-104॥
[स्वयं (svayam) - oneself; समुपजानन् (samupajānān) - arising together; acquiring; हि (hi) - indeed; पौर (paura) - of citizens; जानपद (jānapada) - of country people; क्रियाः (kriyāḥ) - activities; स (sa) - he; सुखं (sukham) - happiness; मोदते (modate) - enjoys; भूप (bhūpa) - king; इह (iha) - here; लोके (loke) - in the world; परत्र (paratra) - in the next (world); च (ca) - and;]
(Oneself indeed acquiring the activities of citizens and country people, he, the king, enjoys happiness here in this world and in the next also.)
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॥
nityodvignāḥ prajā yasya karabhāraprapīḍitāḥ। anarthairvipralupyante sa gacchati parābhavam ॥12-137-105॥
[नित्य (nitya) - always; उद्विग्नाः (udvignāḥ) - distressed; प्रजा (prajā) - subjects; यस्य (yasya) - whose; कर (kara) - tax; भार (bhāra) - burden; प्रपीडिताः (prapīḍitāḥ) - oppressed; अनर्थैः (anarthaiḥ) - by calamities; विप्रलुप्यन्ते (vipralupyante) - are destroyed; सः (saḥ) - he; गच्छति (gacchati) - goes; पराभवम् (parābhavam) - to ruin;]
(Always distressed are the subjects whose tax burden is oppressive; by calamities they are destroyed; he goes to ruin.)
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॥
prajā yasya vivardhante sarasīva mahotpalam। sa sarvayajñaphalabhāgrājā loke mahīyate ॥12-137-106॥
[प्रजा (prajā) - subjects; यस्य (yasya) - whose; विवर्धन्ते (vivardhante) - increase; सरसीव (sarasīva) - like a lake; महोत्पलम् (mahotpalam) - great lotus; सः (saḥ) - he; सर्वयज्ञफलभाग् (sarvayajñaphalabhāk) - enjoyer of all sacrificial fruits; राजा (rājā) - king; लोके (loke) - in the world; महीयते (mahīyate) - is honored;]
(Whose subjects increase like a lake's great lotus; he, the king, enjoyer of all sacrificial fruits, is honored in the world.)
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॥
balinā vigraho rājanna kathañcitpraśasyate। balinā vigṛhītasya kuto rājyaṃ kutaḥ sukham ॥12-137-107॥
[बलिना (balinā) - by the strong; by force; विग्रहः (vigrahaḥ) - conflict; राजन् (rājan) - O king; कथञ्चित् (kathañcit) - in any way; प्रशस्यते (praśasyate) - is praised; बलिना (balinā) - by the strong; by force; विगृहीतस्य (vigṛhītasya) - of one who has been subdued; कुतः (kutaḥ) - whence; how; राज्यम् (rājyaṃ) - kingdom; कुतः (kutaḥ) - whence; how; सुखम् (sukham) - happiness;]
(By force, conflict, O king, is in any way praised; for one who has been subdued by force, how (can there be) kingdom, how (can there be) happiness?)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
सैवमुक्त्वा शकुनिका ब्रह्मदत्तं नराधिपम्। राजानं समनुज्ञाप्य जगामाथेप्सितां दिशम् ॥१२-१३७-१०८॥
saivamuktvā śakunīkā brahmadattaṃ narādhipam। rājānaṃ samanujñāpya jagāmāthepsitāṃ diśam ॥12-137-108॥
[सा (sā) - she; एवम् (evam) - thus; उक्त्वा (uktvā) - having spoken; शकुनिका (śakunīkā) - the female bird; ब्रह्मदत्तं (brahmadattaṃ) - Brahmadatta; नराधिपम् (narādhipam) - the king; राजानं (rājānam) - the king; समनुज्ञाप्य (samanujñāpya) - having taken leave of; जगाम (jagāma) - went; अथ (atha) - then; इप्सितां (ipsitāṃ) - desired; दिशम् (diśam) - direction;]
(She, thus having spoken, the female bird, to Brahmadatta, the king, having taken leave of the king, went then to the desired direction.)
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॥
etat te brahmadattasya pūjanyā saha bhāṣitam। mayoktaṃ bharataśreṣṭha kim anyac chrotum icchasi ॥12-137-109॥
[एतत् (etat) - this; ते (te) - to you; ब्रह्मदत्तस्य (brahmadattasya) - of Brahmadatta; पूजन्या (pūjanyā) - with Pūjanyā; सह (saha) - together; भाषितम् (bhāṣitam) - spoken; मया (mayā) - by me; उक्तं (uktaṃ) - said; भरतश्रेष्ठ (bharataśreṣṭha) - O best of the Bharatas; किम् (kim) - what; अन्यत् (anyat) - else; श्रोतुम् (śrotum) - to hear; इच्छसि (icchasi) - do you wish;]
(This to you, of Brahmadatta, with Pūjanyā, together, spoken, by me, said, O best of the Bharatas, what else to hear do you wish?)
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?
