12.137
yudhiṣṭhira uvāca॥
Yudhishthira said.
ukto mantro mahābāho na viśvāso'sti śatruṣu. kathaṃ hi rājā varteta yadi sarvatra nāśvaset ॥12-137-1॥
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?
viśvāsāddhi paraṃ rājño rājannutpadyate bhayam। kathaṃ vai nāśvasanrājā śatrūñjayati pārthiva ॥12-137-2॥
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?
etan me saṃśayaṃ chindhi mano me sampramuhyati। aviśvāsakathām etām upaśrutya pitāmaha ॥12-137-3॥
O grandsire, dispel this doubt of mine; my mind is greatly confused, having heard this story of disbelief.
bhīṣma uvāca॥
Bhīṣma said.
śṛṇu kaunteya yo vṛtto brahmadattaniveśane। pūjanyā saha saṃvādo brahmadattasya pārthiva ॥12-137-4॥
O son of Kunti, listen to what occurred in the house of Brahmadatta: the dialogue between Pūjanyā and Brahmadatta, O king.
kāmpilye brahmadattasya antaḥpuranivāsinī. pūjanī nāma śakunī dīrghakālaṃ sahoṣitā ॥12-137-5॥
In Kāmpilya, in the inner apartments of Brahmadatta, there lived a female bird named Pūjanī, who had lived together for a long time.
rutajñā sarvabhūtānāṃ yathā vai jīvajīvakaḥ। sarvajñā sarvadharmajñā tiryagyonigatāpi sā ॥12-137-6॥
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.
abhiprajātā sā tatra putram ekaṃ suvarcasam। samakālaṃ ca rājño'pi devyāḥ putro vyajāyata ॥12-137-7॥
She gave birth there to a radiant son. At the same time, the queen of the king also bore a son.
samudratīraṃ gatvā sā tvājahāra phaladvayam। puṣṭyarthaṃ ca svaputrasya rājaputrasya caiva ha ॥12-137-8॥
She went to the ocean shore and brought back two fruits for the nourishment of both her own son and the prince.
phalamekaṃ sutāyādā rājaputrāya cāparam। amṛtāsvādasadṛśaṃ balatejovivardhanam ॥ tatrāgacchatparāṃ vṛddhiṃ rājaputraḥ phalāśanāt ॥12-137-9॥
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.
dhātryā hastagataścāpi tenākrīḍata pakṣiṇā। śūnye tu tamupādāya pakṣiṇaṃ samajātakam ॥ hatvā tataḥ sa rājendra dhātryā hastamupāgamat ॥12-137-10॥
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.
atha sā śakunī rājan nāgamat phalahārikā। apaśyann ihataṃ putraṃ tena bālena bhūtale ॥12-137-11॥
Then, O king, the fruit-gathering female-bird came and saw her son slain by that boy on the ground.
bāṣpapūrṇamukhī dīnā dṛṣṭvā sā tu hataṃ sutam। pūjanī duḥkhasantaptā rudatī vākyamabravīt ॥12-137-12॥
Seeing her son slain, Pūjanī, her face full of tears, distressed and tormented by grief, weeping, spoke these words.
kṣatriye saṅgataṃ nāsti na prītir na ca sauhṛdam। kāraṇe sambhajantīha kṛtārthāḥ santyajanti ca ॥12-137-13॥
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.
kṣatriyeṣu na viśvāsaḥ kāryaḥ sarvopaghātiṣu। apakṛtyāpi satataṃ sāntvayanti nirarthakam ॥12-137-14॥
One should never trust Kṣatriyas who are always harmful; even after causing harm, they keep trying to appease, but it is meaningless.
aham asya karomi adya sadṛśīṃ vairayātanām। kṛtaghnasya nṛśaṃsasya bhṛśaṃ viśvāsaghātinaḥ ॥12-137-15॥
Today I will inflict a fitting punishment for enmity upon him—upon the ungrateful, the cruel, and the betrayer of trust, most severely.
sahasañjātavṛddhasya tathaiva sahabhojinaḥ। śaraṇāgatasya ca vadhastrividhaṃ hyasya kilbiṣam ॥12-137-16॥
To kill one who has grown up together, or a companion in food, or one who has sought refuge, is considered a threefold sin.
ity uktvā caraṇābhyāṃ tu netre nṛpasutasya sā। bhittvā svasthā tata idaṃ pūjanī vākyam abravīt ॥12-137-17॥
Having said this, she struck the prince's eyes with her feet; then, composed, Pūjanī spoke these words.
icchayaiva kṛtaṃ pāpaṃ sadya evopasarpati। kṛtapratikriyaṃ teṣāṃ na naśyati śubhāśubham ॥12-137-18॥
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.
pāpaṃ karma kṛtaṃ kiñcin na tasmin yadi vidyate। nipātyate'sya putreṣu na cet pautreṣu naptriṣu ॥12-137-19॥
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.
brahmadatta uvāca॥
Brahmadatta said.
asti vai kṛtamasmābhirasti pratikṛtaṃ tvayā। ubhayaṃ tatsamībhūtaṃ vasa pūjani mā gamaḥ ॥12-137-20॥
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.
pūjanyuvāca॥
Pūjanyu said.
sakṛtkṛtāparādhasya tatraiva parilambataḥ। na tadbudhāḥ praśaṁsanti śreyastatrāpasarpaṇam ॥12-137-21॥
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.
sāntve prayukte nṛpate kṛtavaire na viśvaset। kṣipraṃ prabadhyate mūḍho na hi vairaṃ praśāmyati॥12-137-22॥
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.
anyonyaṃ kṛtavairāṇāṃ putrapautraṃ nigacchati। putrapautre vinaṣṭe tu paralokaṃ nigacchati ॥12-137-23॥
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.
sarveṣāṃ kṛtavairāṇām aviśvāsaḥ sukhāvahaḥ। ekāntato na viśvāsaḥ kāryaḥ viśvāsaghātakaḥ ॥12-137-24॥
Distrust of all those who have become enemies brings happiness. One should never place trust in a betrayer of trust.
na viśvased aviśvaste viśvaste'pi na viśvaset। kāmaṃ viśvāsayed anyān pareṣāṃ tu na viśvaset॥12-137-25॥
One should not trust the untrustworthy, nor even the trustworthy. One may make others trust as needed, but should not trust others.
mātā pitā bāndhavānāṃ variṣṭhau; bhāryā jarā bījamātraṃ tu putraḥ. bhrātā śatruḥ klinnapāṇirvayasya; ātmā hyekaḥ sukhaduḥkhasya vettā ॥12-137-26॥
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.
anyonyakṛtavairāṇāṃ na sandhirupapadyate। sa ca heturatikrānto yadarthamahamāvasam ॥12-137-27॥
There can be no alliance among those who have created mutual enmity. Moreover, the reason for which I stayed here has now passed.
pūjitasya artham anābhyām jantoḥ pūrvāpakāriṇaḥ। ceto bhavati aviśvastam pūrvam trāsayate balāt ॥12-137-28॥
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.
pūrvaṃ saṃmānanā yatra paścāccaiva vimānanā। jahyāttaṃ sattvavānvāsaṃ saṃmānitavimānitah ॥12-137-29॥
A person of character should leave a place where he is first honored and then later dishonored, having experienced both honor and dishonor.
uṣitāsmi tavāgāre dīrghakālamahiṁsitā। tadidaṁ vairamutpannaṁ sukhāmāssva vrajāmyaham ॥12-137-30॥
I have lived in your house for a long time without harm. Now, enmity has arisen between us. Please remain happily; I am leaving.
brahmadatta uvāca॥
Brahmadatta said.
yatkṛte pratikuryād vai na sa tatrāparādhnuyāt। anṛṇas tena bhavati vasa pūjani mā gamaḥ ॥12-137-31॥
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.
pūjanyuvāca॥
The venerable one spoke.
na kṛtasya na kartuśca sakhyaṃ sandhīyate punaḥ। hṛdayaṃ tatra jānāti kartuścaiva kṛtasya ca ॥12-137-32॥
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.
brahmadatta uvāca॥
Brahmadatta said.
kṛtasya caiva kartuśca sakhyaṃ sandhīyate punaḥ। vairasyopaśamo dṛṣṭaḥ pāpaṃ nopāśnute punaḥ॥12-137-33॥
Friendship is restored between the deed and the doer; enmity ceases, and sin does not recur.
pūjanyuvāca॥
Pūjanyu said.
nāsti vairam upakrāntaṃ sāntvito'smīti nāśvaset। viśvāsād badhyate bālas tasmāc chreyo hy adarśanam॥12-137-34॥
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.
tarasā ye na śakyante śastraiḥ suniśitair api। sāmnā te vinigṛhyante gajā iva kareṇubhiḥ ॥12-137-35॥
Those who cannot be subdued by force, even with very sharp weapons, are restrained by conciliation, just as elephants are controlled by female elephants.
brahmadatta uvāca॥
Brahmadatta said.
saṃvāsājjāyate sneho jīvitāntakareṣvapi। anyonyasya ca viśvāsaḥ śvapacena śuno yathā ॥12-137-36॥
Affection arises from living together, even among deadly enemies; mutual trust also develops, just as between a dog-eater and a dog.
anyonyakṛtavairāṇāṃ saṃvāsān mṛdutāṃ gatam। naiva tiṣṭhati tadvairaṃ puṣkarastham ivodakam ॥12-137-37॥
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.
pūjanyuvāca॥
Pūjanyu said.
vairaṃ pañcasamutthānaṃ tacca budhyanti paṇḍitāḥ। strīkṛtaṃ vāstujaṃ vāgjaṃ sasapatnāparādhajam ॥12-137-38॥
The wise recognize that enmity arises from five sources: caused by women, property, speech, and the offence of co-wives.
tatra dātā nihantavyaḥ kṣatriyeṇa viśeṣataḥ। prakāśaṃ vāprakāśaṃ vā buddhvā deśabalādikam ॥12-137-39॥
There, the giver must especially be slain by the kṣatriya, whether openly or secretly, after considering the place, strength, and other relevant factors.
kṛtavaire na viśvāsaḥ kāryastviha suhṛdyapi। channaṃ santiṣṭhate vairaṃ gūḍho'gniriva dāruṣu ॥12-137-40॥
Do not trust one who has become an enemy, even if he appears as a friend; hidden enmity remains like fire concealed in wood.
na vittena na pāruṣyaiḥ na sāntvena na ca śrutaiḥ। vairāgniḥ śāmyate rājann aurvāgnir iva sāgare ॥12-137-41॥
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.
na hi vairāgnirudbhūtaḥ karma vāpyaparādhajam। śāmyatyadagdhvā nṛpate vinā hyekatarakṣayāt ॥12-137-42॥
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.
satkṛtasyārthamānābhyāṃ syāttu pūrvāpakāriṇaḥ। naiva śāntirna viśvāsaḥ karma trāsayate balāt ॥12-137-43॥
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.
naivāpakāre kasmiṃścidahaṃ tvayi tathā bhavān। viśvāsāduṣitā pūrvaṃ nedānīṃ viśvasāmyaham ॥12-137-44॥
Neither did I nor you ever harm anyone; formerly, I was corrupted by trust, but now I do not trust anymore.
brahmadatta uvāca॥
Brahmadatta said.
kālena kriyate kāryaṃ tathaiva vividhāḥ kriyāḥ। kālenaiva pravartante kaḥ kasyehāparādhyati ॥12-137-45॥
All actions are performed by time; in the same way, various activities proceed only by time. Who here can be blamed for anything?
tulyaṃ cobhe pravartete maraṇaṃ janma caiva ha। kāryate caiva kālena tannimittaṃ hi jīvati ॥12-137-46॥
Death and birth are both equal and proceed together; both are effected by time, and for that reason, one lives.
badhyante yugapat kecid ekaikasya na ca apare। kālo dahati bhūtāni samprāpyāgnir ivendhanam ॥12-137-47॥
Some are bound at once, while others are not; Time, having reached beings, burns them like fire burns fuel.
nāhaṃ pramāṇaṃ naiva tvam anyonya-karaṇe śubhe। kālo nityam upādhatte sukhaṃ duḥkhaṃ ca dehinām ॥12-137-48॥
Neither I nor you are the authority in auspicious mutual actions; time always brings happiness and sorrow to embodied beings.
evaṃ vaseha sasnehā yathākālamahiṃsitā। yatkṛtaṃ tacca me kṣāntaṃ tvaṃ caiva kṣama pūjani ॥12-137-49॥
Thus, live here with affection, unharmed as time passes. Whatever has been done, I have forgiven that; you too, O venerable one, please forgive.
pūjanyuvāca॥
Pūjanyu said.
yadi kālaḥ pramāṇaṃ te na vairaṃ kasyacid bhavet। kasmāt tv apacitiṃ yānti bāndhavā bāndhave hate ॥12-137-50॥
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?
kasmāddevāsurāḥ pūrvamanyonynamabhijaghnire। yadi kālena niryāṇaṃ sukhaduḥkhe bhavābhavau ॥12-137-51॥
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?
bhiṣajo bheṣajaṃ kartuṃ kasmād icchanti rogiṇe। yadi kālena pacyante bheṣajaiḥ kiṃ prayojanam ॥12-137-52॥
Physicians wish to give medicine to the sick, but if recovery comes only with time, what is the use of medicines?
pralāpaḥ kriyate kasmātsumahāñśokamūrcchitaiḥ। yadi kālaḥ pramāṇaṃ te kasmāddharmo'sti kartṛṣu ॥12-137-53॥
Why do those overwhelmed by great grief babble? If time alone is your authority, then why does righteousness exist among those who act?
tava putro mamāpatyaṃ hatavān hiṃsito mayā। anantaraṃ tvayā cāhaṃ bandhanīyā mahīpate ॥12-137-54॥
Your son killed my child and I injured him. Therefore, O king, I should be bound by you.
ahaṃ hi putraśokena kṛtapāpā tavātmaje। tathā tvayā prahartavyaṃ mayi tattvaṃ ca me śṛṇu॥12-137-55॥
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.
bhakṣārthaṃ krīḍanārthaṃ vā narā vāñchanti pakṣiṇaḥ। tṛtīyo nāsti saṃyogo vadhabandhādṛte kṣamaḥ॥12-137-56॥
Men desire birds either for eating or for playing; there is no third reason for associating with them, except for killing or binding.
vadha-bandha-bhayād eke mokṣatantram upāgatāḥ। maraṇotpātajaṃ duḥkham āhur dharmavido janāḥ॥12-137-57॥
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.
sarvasya dayitāḥ prāṇāḥ sarvasya dayitāḥ sutāḥ। duḥkhādudvijate sarvaḥ sarvasya sukhāmīpsitam ॥12-137-58॥
Everyone loves their own life and their children; everyone recoils from sorrow, and everyone desires happiness.
duḥkhaṃ jarā brahmadatta duḥkham arthaviparyayaḥ। duḥkhaṃ cāniṣṭasaṃvāso duḥkham iṣṭaviyogajam ॥12-137-59॥
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.
vairabandhakṛtaṃ duḥkhaṃ hiṃsājaṃ strīkṛtaṃ tathā। duḥkhaṃ sukhena satataṃ janādviparivartate ॥12-137-60॥
Suffering caused by enmity, bondage, violence, or women constantly alternates among people with happiness.
na duḥkhaṃ paraduḥkhe vai kecid āhur abuddhayaḥ। yo duḥkhaṃ nābhijānāti sa jalpati mahājane ॥12-137-61॥
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.
yastu śocati duḥkhārtaḥ sa kathaṃ vaktum utsaheta। rasajñaḥ sarvaduḥkhasya yathātmani tathā pare ॥12-137-62॥
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.
yatkṛtaṃ te mayā rājaṃstvayā ca mama yatkṛtam। na tadvārṣaśataiḥ śakyaṃ vyapohitumarindama ॥12-137-63॥
O king, whatever has been done by you and by me, that cannot be undone even in hundreds of years, O subduer of enemies.
āvayoḥ kṛtam anyonyaṃ tatra sandhir na vidyate. smṛtvā smṛtvā hi te putraṃ navaṃ vairaṃ bhaviṣyati ॥12-137-64॥
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.
vairam antikam āsajya yaḥ prītiṃ kartum icchati। mṛnmayasyeva bhagnasya tasya sandhir na vidyate ॥12-137-65॥
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.
niścitaś cārthaśāstrajñair aviśvāsaḥ sukhodayaḥ। uśanāś cātha gāthe dve prahrādāyābravīt purā ॥12-137-66॥
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.
ye vairiṇaḥ śraddadhate satye satyetare'pi vā। te śraddadhānā vadhyante madhu śuṣkatṛṇairyathā ॥12-137-67॥
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.
na hi vairāṇi śāmyanti kuleṣv ā daśamād yugāt। ākhyātāraś ca vidyante kule ced vidyate pumān॥12-137-68॥
Enmities in families do not subside even up to the tenth generation. If there is a man in the family, narrators are also found.
upaguhya hi vairāṇi sāntvayanti narādhipāḥ। athainaṃ pratipiṃśanti pūrṇaṃ ghaṭam ivāśmani॥12-137-69॥
Kings first embrace and conciliate enmities; then, when the time comes, they crush the person like a full pot is smashed on a stone.
sadā na viśvased rājan pāpaṃ kṛtv iha kasyacit। apakṛtya pareṣāṃ hi viśvāsād duḥkham aśnute ॥12-137-70॥
O king, one should never trust anyone here who has committed a sin; for, having wronged others, one indeed suffers due to misplaced trust.
brahmadatta uvāca॥
Brahmadatta said.
nāviśvāsāccinvatē'rthānnēhantē cāpi kiñcana| bhayādēkatarān nityaṃ mṛtakalpā bhavanti ca ॥12-137-71॥
One who acts out of distrust does not seek objects nor desire anything; out of fear of either, they always become as if dead.
pūjanyuvāca॥
The venerable one spoke.
yasyēha vraṇinau pādau padbhyāṃ ca parisarpati। kṣaṇyēte tasya tau pādau suguptamabhidhāvataḥ ॥12-137-72॥
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.
netrābhyāṃ sarujābhyāṃ yaḥ prativātamudīkṣate। tasya vāyurujātyarthaṃ netrayorbhavati dhruvam ॥12-137-73॥
If someone with diseased eyes looks against the wind, it is certain that wind causing pain will arise in his eyes.
duṣṭaṃ panthānam āśritya yaḥ mohād abhipadyate। ātmano balam ajñātvā tad antaṃ tasya jīvitam ॥12-137-74॥
Whoever, out of delusion, takes to a corrupt path without knowing his own strength, meets the end of his life thereby.
yastu varṣam avijñāya kṣetraṃ kṛṣati mānavaḥ। hīnaṃ puruṣakāreṇa sasyaṃ naivāpnute punaḥ॥12-137-75॥
But if a man ploughs a field without knowing the season of rain and lacks effort, he will not obtain a crop again.
yaś ca tiktaṃ kaṣāyaṃ vāpy āsvāda-vidhuraṃ hitam | āhāraṃ kurute nityaṃ so 'mṛtatvāya kalpate ||12-137-76||
He who always consumes wholesome food, even if it is bitter, astringent, or tasteless, becomes fit for immortality.
pathyaṃ bhuktvā naro lobhād yo'nyad aśnāti bhojanam। pariṇāmam avijñāya tad antaṃ tasya jīvitam ॥12-137-77॥
If a man, after eating wholesome food, eats something else out of greed without understanding the consequences, that becomes the end of his life.
daivaṃ puruṣakāraś ca sthitāv anyonyasaṃśrayāt। udāttānāṃ karma tantraṃ daivaṃ klībā upāsate ॥12-137-78॥
Divine influence and human effort exist in mutual dependence. For the noble, action is the means; the weak, however, rely on fate alone.
karma cātmhitaṃ kāryaṃ tīkṣṇaṃ vā yadi vā mṛdu। grasyate'karmashīlastu sadānarthairakiñcanaḥ ॥12-137-79॥
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.
tasmātsaṃśayite'pyarthe kārya eva parākramaḥ। sarvasvamapi santyajya kāryamātmahitaṃ naraiḥ ॥12-137-80॥
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.
vidyā śauryaṃ ca dākṣyaṃ ca balaṃ dhairyaṃ ca pañcamam। mitrāṇi sahajāny āhur vartayantīha yair budhāḥ ॥12-137-81॥
Knowledge, valor, dexterity, strength, and fortitude are the five; friends are said to be innate, by whom the wise sustain themselves in this world.
niveśanaṃ ca kupyaṃ ca kṣetraṃ bhāryā suhṛj-janaḥ। etāny-upacitāny-āhuḥ sarvatra labhate pumān ॥12-137-82॥
It is said that a man obtains everywhere a dwelling, vessel, field, wife, and friend, when these are accumulated.
sarvatra ramate prājñaḥ sarvatra ca virocate। na vibhīṣayate kañcidbhīṣito na bibheti ca ॥12-137-83॥
The wise person delights everywhere and shines everywhere; he does not frighten anyone, nor, when frightened, does he fear.
nityaṃ buddhimato hy arthaḥ svalpako'pi vivardhate। dākṣyeṇa kurute karma saṃyamāt pratitiṣṭhati ॥12-137-84॥
For the intelligent, even a small purpose always grows; through skill, one accomplishes action, and through restraint, it endures.
gṛhasnehāvabaddhānāṃ narāṇāmalpamedhasām। kustrī khādati māṃsāni māghamā segavāmiva ॥12-137-85॥
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.
gṛhaṃ kṣetrāṇi mitrāṇi svadeśa iti cāpare। ityevamavasīdanti narā buddhiviparyaye ॥12-137-86॥
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.
utpatetsarujāddeśādvyādhidurbhikṣapīḍitāt| anyatra vastuṃ gacchedvā vasedvā nityamānitaḥ ॥12-137-87॥
One should leave a country afflicted by disease and famine; otherwise, one should always go or reside elsewhere uninvited.
tasmād anyatra yāsyāmi vastuṃ nāham ihotsahe। kṛtam etad anāhāryaṃ tava putreṇa pārthiva ॥12-137-88॥
Therefore, I will go to live elsewhere; I cannot stay here. This irreparable act has been done by your son, O king.
kubhāryāṃ ca kuputraṃ ca kurājānaṃ kusauhṛdam। kusambandhaṃ kudeśaṃ ca dūrataḥ parivarjayet ॥12-137-89॥
One should avoid, from a distance, a bad wife, a bad son, a bad king, bad friendship, bad relationships, and a bad country.
kumitre nāsti viśvāsaḥ kubhāryāyāṃ kuto ratiḥ। kurājye nirvṛtir nāsti kudeśe na prajīvyate ॥12-137-90॥
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.
kumitre saṅgataṃ nāsti nityamasthirasaūhṛde. avamānaḥ kusambandhe bhavatyarthaviparyaye ॥12-137-91॥
Association with a bad friend does not last; in ever-unstable friendship, insult arises in a bad relationship when interests are reversed.
sā bhāryā yā priyaṃ brūte sa putro yatra nirvṛtiḥ। tanmitraṃ yatra viśvāsaḥ sa deśo yatra jīvyate ॥12-137-92॥
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.
yatra nāsti balātkāraḥ sa rājā tīvraśāsanaḥ। na caiva hyabhisambandho daridraṃ yo bubhūṣati ॥12-137-93॥
Where there is no oppression, that king rules strictly. And indeed, one who wishes to enjoy does not associate closely with the poor.
bhāryā deśo'tha mitrāṇi putrasambandhibāndhavāḥ। etatsarvaṃ guṇavati dharmanetre mahīpatau ॥12-137-94॥
Wife, country, friends, and all relatives connected to sons—all these belong to a virtuous king who is guided by dharma.
adharmajñasya vilayaṃ prajā gacchantyanigrahāt। rājā mūlaṃ trivargasya apramatto'nupālayan ॥12-137-95॥
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).
baliṣaḍbhāgamuddhṛtya baliṃ tamupayojayet। na rakṣati prajāḥ samyagyaḥ sa pārthivataskaraḥ ॥12-137-96॥
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.
dattvābhayaṃ yaḥ svayameva rājā; na tatpramāṇaṃ kurute yathāvat. sa sarvalokādupalabhya pāpa; madharmabuddhirnirayaṃ prayāti ॥12-137-97॥
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.
dattvābhayaṃ yaḥ sma rājā pramāṇaṃ kurute sadā। sa sarvasukhakṛjjñeyaḥ prajā dharmeṇa pālayan ॥12-137-98॥
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.
pitā mātā gurur goptā vahnir vaiśravaṇo yamaḥ। sapta rājño guṇān etān manur āha prajāpatiḥ॥12-137-99॥
Manu, the lord of creatures, said: 'Father, mother, teacher, protector, fire, Vaiśravaṇa (Kubera), and Yama—these are the seven kings and their qualities.'
pitā hi rājā rāṣṭrasya prajānāṃ yo'nukampakaḥ। tasminmithyāpraṇīte hi tiryaggacchati mānavaḥ ॥12-137-100॥
The king is truly the father of the kingdom's subjects, and if he, who is compassionate, acts wrongly, then the people go astray.
sambhāvayati māteva dīnam abhyavapadyate। dahaty agnir ivāniṣṭāni amayan bhavate yamaḥ ॥12-137-101॥
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.
iṣṭeṣu visṛjaty arthān kubera iva kāmadaḥ। gurur dharmopadeśena goptā ca paripālanāt ॥12-137-102॥
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.
yastu rañjayate rājā paurajānapadānguṇaiḥ। na tasya bhraśyate rājyaṃ guṇadharmānupālanāt ॥12-137-103॥
However, the king who pleases the townspeople and country folk through virtues, his kingdom does not perish because he upholds virtue and law.
svayaṃ samupajānanḥi paurajānapadakriyāḥ। sa sukhaṃ modate bhūpa iha loke paratra ca ॥12-137-104॥
A king who himself takes up the duties of both citizens and country people truly enjoys happiness both in this world and the next.
nityodvignāḥ prajā yasya karabhāraprapīḍitāḥ। anarthairvipralupyante sa gacchati parābhavam ॥12-137-105॥
When the subjects are always distressed due to the oppressive burden of taxes and are destroyed by calamities, that ruler meets with ruin.
prajā yasya vivardhante sarasīva mahotpalam। sa sarvayajñaphalabhāgrājā loke mahīyate ॥12-137-106॥
The king whose subjects flourish like great lotuses in a lake is honored in the world as the recipient of all sacrificial rewards.
balinā vigraho rājanna kathañcitpraśasyate। balinā vigṛhītasya kuto rājyaṃ kutaḥ sukham ॥12-137-107॥
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?
bhīṣma uvāca॥
Bhīṣma said.
saivamuktvā śakunīkā brahmadattaṃ narādhipam। rājānaṃ samanujñāpya jagāmāthepsitāṃ diśam ॥12-137-108॥
Having thus spoken, the female bird took leave of King Brahmadatta and then went in the direction she desired.
etat te brahmadattasya pūjanyā saha bhāṣitam। mayoktaṃ bharataśreṣṭha kim anyac chrotum icchasi ॥12-137-109॥
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?
