12.138
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.
युगक्षयात्परिक्षीणे धर्मे लोके च भारत। दस्युभिः पीड्यमाने च कथं स्थेयं पितामह ॥१२-१३८-१॥
yugakṣayāt parikṣīṇe dharme loke ca bhārata। dasyubhiḥ pīḍyamāne ca kathaṃ stheyaṃ pitāmaha ॥12-138-1॥
[युगक्षयात् (yugakṣayāt) - from the decline of the age; परिक्षीणे (parikṣīṇe) - when diminished; धर्मे (dharme) - in dharma; लोके (loke) - in the world; च (ca) - and; भारत (bhārata) - O Bhārata; दस्युभिः (dasyubhiḥ) - by robbers; पीड्यमाने (pīḍyamāne) - being afflicted; च (ca) - and; कथं (kathaṃ) - how; स्थेयं (stheyaṃ) - is it possible to stand (remain); पितामह (pitāmaha) - O grandsire;]
(From the decline of the age, when dharma is diminished in the world, O Bhārata, and when the world is afflicted by robbers, how is it possible to stand, O grandsire?)
O Bhārata, when the age declines and dharma is diminished in the world, and when the world is afflicted by robbers, O grandsire, how can one remain steadfast?
भीष्म उवाच॥
bhīṣma uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
हन्त ते कथयिष्यामि नीतिमापत्सु भारत। उत्सृज्यापि घृणां काले यथा वर्तेत भूमिपः ॥१२-१३८-२॥
hanta te kathayiṣyāmi nītim āpatsu bhārata। utsṛjyāpi ghṛṇāṃ kāle yathā varteta bhūmipaḥ ॥12-138-2॥
[हन्त (hanta) - indeed; ते (te) - to you; कथयिष्यामि (kathayiṣyāmi) - I shall tell; नीतिम् (nītim) - policy; आपत्सु (āpatsu) - in calamities; भारत (bhārata) - O Bhārata; उत्सृज्य (utsṛjya) - abandoning; अपि (api) - even; घृणाम् (ghṛṇām) - compassion; काले (kāle) - in time; यथा (yathā) - as; वर्तेत (varteta) - should act; भूमिपः (bhūmipaḥ) - king;]
(Indeed, to you I shall tell the policy in calamities, O Bhārata. Abandoning even compassion, in time, as should act the king.)
O Bhārata, I shall now tell you the policy to be followed in times of calamity. At such times, a king should act as required by the situation, even abandoning compassion if necessary.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। भरद्वाजस्य संवादं राज्ञः शत्रुन्तपस्य च ॥१२-१३८-३॥
atrāpy udāharantīmam itihāsaṃ purātanam। bharadvājasya saṃvādaṃ rājñaḥ śatruntapasya ca ॥12-138-3॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; भरद्वाजस्य (bharadvājasya) - of Bharadvāja; संवादम् (saṃvādam) - dialogue; राज्ञः (rājñaḥ) - of the king; शत्रुन्तपस्य (śatruntapasya) - of Śatruntapa; च (ca) - and;]
(Here also they cite this ancient history: the dialogue of Bharadvāja and of King Śatruntapa.)
Here too, they recount this ancient story: the conversation between Bharadvāja and King Śatruntapa.
राजा शत्रुन्तपो नाम सौवीराणां महारथः। कणिङ्कमुपसङ्गम्य पप्रच्छार्थविनिश्चयम् ॥१२-१३८-४॥
rājā śatruntapo nāma sauvīrāṇāṃ mahārathaḥ। kaṇiṅkam-upasaṅgamya papracchārthaviniścayam ॥12-138-4॥
[राजा (rājā) - king; शत्रुन्तपः (śatruntapaḥ) - Śatruntapa (name); नाम (nāma) - named; सौवीराणाम् (sauvīrāṇām) - of the Sauvīras; महारथः (mahārathaḥ) - great chariot-warrior; कणिङ्कम् (kaṇiṅkam) - Kaṇiṅka (name); उपसङ्गम्य (upasaṅgamya) - having approached; पप्रच्छ (papraccha) - asked; अर्थविनिश्चयम् (arthaviniścayam) - the ascertainment of the matter;]
(The king named Śatruntapa, the great chariot-warrior of the Sauvīras, having approached Kaṇiṅka, asked (him) the ascertainment of the matter.)
The king of the Sauvīras, Śatruntapa, a great chariot-warrior, approached Kaṇiṅka and asked him to clarify the matter.
अलब्धस्य कथं लिप्सा लब्धं केन विवर्धते। वर्धितं पालयेत्केन पालितं प्रणयेत्कथम् ॥१२-१३८-५॥
alabdhasya kathaṃ lipsā labdhaṃ kena vivardhate। vardhitaṃ pālayet kena pālitaṃ praṇayet katham ॥12-138-5॥
[अलब्धस्य (alabdhasya) - of the not obtained; कथं (kathaṃ) - how; लिप्सा (lipsā) - desire to obtain; लब्धं (labdham) - obtained; केन (kena) - by whom; विवर्धते (vivardhate) - is increased; वर्धितं (vardhitam) - that which is increased; पालयेत् (pālayet) - should be protected; केन (kena) - by whom; पालितं (pālitaṃ) - that which is protected; प्रणयेत् (praṇayet) - should be managed; कथम् (katham) - how;]
(Of the not obtained, how (arises) desire to obtain? The obtained, by whom is it increased? That which is increased, by whom should it be protected? That which is protected, how should it be managed?)
How does the desire to obtain arise for what is not obtained? By whom is the obtained increased? By whom should what is increased be protected? How should what is protected be managed?
तस्मै विनिश्चयार्थं स परिपृष्टार्थनिश्चयः। उवाच ब्राह्मणो वाक्यमिदं हेतुमदुत्तरम् ॥१२-१३८-६॥
tasmai viniścayārthaṃ sa paripṛṣṭārthaniścayaḥ। uvāca brāhmaṇo vākyam idaṃ hetumad uttaram ॥12-138-6॥
[तस्मै (tasmai) - to him; विनिश्चयार्थं (viniścayārtham) - for the purpose of decision; सः (saḥ) - he; परिपृष्टार्थनिश्चयः (paripṛṣṭārthaniścayaḥ) - having ascertained the matter inquired; उवाच (uvāca) - said; ब्राह्मणः (brāhmaṇaḥ) - the Brāhmaṇa; वाक्यम् (vākyam) - speech; इदं (idaṃ) - this; हेतुमत् (hetumat) - with reasoning; उत्तरम् (uttaram) - answer;]
(To him, for the purpose of decision, he, having ascertained the matter inquired, the Brāhmaṇa said this speech, an answer with reasoning.)
To him, for the sake of decision, the Brāhmaṇa, having determined the matter that was asked, spoke this statement as a reasoned answer.
नित्यमुद्यतदण्डः स्यान्नित्यं विवृतपौरुषः। अच्छिद्रश्छिद्रदर्शी च परेषां विवरानुगः ॥१२-१३८-७॥
nityamudyatadaṇḍaḥ syānnityaṃ vivṛtapauruṣaḥ। acchidraśchidradarśī ca pareṣāṃ vivarānugaḥ॥12-138-7॥
[नित्य (nitya) - always; उद्यत (udyata) - raised; दण्डः (daṇḍaḥ) - staff; (symbol of punishment); स्यात् (syāt) - should be; नित्यं (nityaṃ) - always; विवृत (vivṛta) - open; पौरुषः (pauruṣaḥ) - manliness; (courage, strength); अच्छिद्रः (acchidraḥ) - without flaw; छिद्रदर्शी (chidradarśī) - one who sees faults; च (ca) - and; परेषां (pareṣāṃ) - of others; विवर (vivara) - gaps; अनुगः (anugaḥ) - one who follows;]
(Always with raised staff should be, always open manliness; without flaw, fault-seeing and of others' gaps follower.)
He should always be ready to punish, always display open courage; be flawless, observant of others' faults, and attentive to their weaknesses.
नित्यमुद्यतदण्डस्य भृशमुद्विजते जनः। तस्मात्सर्वाणि भूतानि दण्डेनैव प्ररोधयेत् ॥१२-१३८-८॥
nityamudyatadaṇḍasya bhṛśamudvijate janaḥ। tasmātsarvāṇi bhūtāni daṇḍenaiva prarodhayet ॥12-138-8॥
[नित्यम् (nityam) - always; उद्यत-दण्डस्य (udyata-daṇḍasya) - of the one whose rod is raised; भृशम् (bhṛśam) - greatly; उद्विजते (udvijate) - is afraid; जनः (janaḥ) - people; तस्मात् (tasmāt) - therefore; सर्वाणि (sarvāṇi) - all; भूतानि (bhūtāni) - beings; दण्डेन (daṇḍena) - by the rod; एव (eva) - indeed; प्ररोधयेत् (prarodhayet) - should restrain;]
(Always, people are greatly afraid of the one whose rod is raised. Therefore, all beings should indeed be restrained by the rod.)
People are always greatly afraid of one who wields punishment. Therefore, all beings should be kept under control by means of punishment.
एवमेव प्रशंसन्ति पण्डितास्तत्त्वदर्शिनः। तस्माच्चतुष्टये तस्मिन्प्रधानो दण्ड उच्यते ॥१२-१३८-९॥
evameva praśaṁsanti paṇḍitās tattvadarśinaḥ। tasmāc catuṣṭaye tasmin pradhāno daṇḍa ucyate ॥12-138-9॥
[एवम् (evam) - thus; एव (eva) - indeed; प्रशंसन्ति (praśaṁsanti) - praise; पण्डिताः (paṇḍitāḥ) - the learned; तत्त्वदर्शिनः (tattvadarśinaḥ) - those who see the truth; तस्मात् (tasmāt) - therefore; चतुष्टये (catuṣṭaye) - in the fourfold; तस्मिन् (tasmin) - in that; प्रधानः (pradhānaḥ) - principal; दण्डः (daṇḍaḥ) - punishment; उच्यते (ucyate) - is said;]
(Thus indeed praise the learned, those who see the truth. Therefore, in the fourfold, in that, punishment is said to be principal.)
Thus, the learned and those who see the truth praise in this way. Therefore, among the fourfold, punishment is said to be the principal one.
छिन्नमूले ह्यधिष्ठाने सर्वे तज्जीविनो हताः। कथं हि शाखास्तिष्ठेयुश्छिन्नमूले वनस्पतौ ॥१२-१३८-१०॥
chinnamūle hyadhiṣṭhāne sarve tajjīvino hatāḥ। kathaṃ hi śākhāstiṣṭheyuśchinnamūle vanaspatau ॥12-138-10॥
[छिन्नमूले (chinnamūle) - with the root cut; हि (hi) - indeed; अधिष्ठाने (adhiṣṭhāne) - in the foundation; सर्वे (sarve) - all; तज्जीविनः (tajjīvinaḥ) - those living by that; हताः (hatāḥ) - destroyed; कथम् (katham) - how; हि (hi) - indeed; शाखाः (śākhāḥ) - branches; तिष्ठेयुः (tiṣṭheyuḥ) - could remain; छिन्नमूले (chinnamūle) - with the root cut; वनस्पतौ (vanaspatau) - in the tree;]
(With the root cut, indeed, in the foundation, all those living by that are destroyed. How indeed could the branches remain, with the root cut, in the tree?)
If the root and foundation are cut, all those who depend on it are destroyed. How could the branches remain if the root of the tree is cut?
मूलमेवादितश्छिन्द्यात्परपक्षस्य पण्डितः। ततः सहायान्पक्षं च सर्वमेवानुसारयेत् ॥१२-१३८-११॥
mūlam-evāditaś-chindyāt-parapakṣasya paṇḍitaḥ। tataḥ sahāyān-pakṣaṃ ca sarvam-evānusārayet ॥12-138-11॥
[मूलम् (mūlam) - root; एव (eva) - indeed; आदितः (āditaḥ) - from the beginning; छिन्द्यात् (chindyāt) - should cut; परपक्षस्य (parapakṣasya) - of the opposing side; पण्डितः (paṇḍitaḥ) - the wise one; ततः (tataḥ) - then; सहायान् (sahāyān) - allies; पक्षं (pakṣam) - side; च (ca) - and; सर्वम् (sarvam) - all; एव (eva) - indeed; अनुसारयेत् (anusārayet) - should subdue;]
(The wise one should indeed cut the root from the beginning of the opposing side; then he should subdue all the allies and the entire side indeed.)
A wise person should first cut off the root of the opposing side; then he should subdue all their allies and the entire faction.
सुमन्त्रितं सुविक्रान्तं सुयुद्धं सुपलायितम्। आपदां पदकालेषु कुर्वीत न विचारयेत् ॥१२-१३८-१२॥
sumantritaṃ suvikrāntaṃ suyuddhaṃ supalāyitam। āpadāṃ padakāleṣu kurvīta na vicārayet ॥12-138-12॥
[सुमन्त्रितं (sumantritaṃ) - well-counselled; सुविक्रान्तं (suvikrāntaṃ) - well-accomplished; सुयुद्धं (suyuddhaṃ) - well-fought; सुपलायितम् (supalāyitam) - well-retreated; आपदां (āpadāṃ) - of calamities; पदकालेषु (padakāleṣu) - at critical times; कुर्वीत (kurvīta) - one should do; न (na) - not; विचारयेत् (vicārayet) - should deliberate;]
(Well-counselled, well-accomplished, well-fought, well-retreated—at times of calamity, one should act, not deliberate.)
In times of crisis, actions should be well-planned, decisive, and skillful—one should act without hesitation or overthinking.
वाङ्मात्रेण विनीतः स्याद्धृदयेन यथा क्षुरः। श्लक्ष्णपूर्वाभिभाषी च कामक्रोधौ विवर्जयेत् ॥१२-१३८-१३॥
vāṅmātreṇa vinītaḥ syād hṛdayena yathā kṣuraḥ। ślakṣṇapūrvābhibhāṣī ca kāmakrodhau vivarjayet ॥12-138-13॥
[वाङ्मात्रेण (vāṅ-mātreṇa) - by mere speech; विनीतः (vinītaḥ) - restrained; स्यात् (syāt) - should be; हृदयेन (hṛdayena) - by the heart; यथा (yathā) - as; क्षुरः (kṣuraḥ) - a razor; श्लक्ष्णपूर्वाभिभाषी (ślakṣṇa-pūrva-abhibhāṣī) - one who speaks with gentle words; च (ca) - and; कामक्रोधौ (kāma-krodhau) - desire and anger; विवर्जयेत् (vivarjayet) - should avoid;]
(One should be restrained by mere speech, but by the heart as a razor; and one who speaks with gentle words should avoid desire and anger.)
One should not only appear restrained in speech, but also be truly so at heart, like a razor is sharp within. One who speaks gently should also avoid desire and anger.
सपत्नसहिते कार्ये कृत्वा सन्धिं न विश्वसेत्। अपक्रामेत्ततः क्षिप्रं कृतकार्यो विचक्षणः ॥१२-१३८-१४॥
sapatnasahite kārye kṛtvā sandhiṃ na viśvaset। apakrāmettataḥ kṣipraṃ kṛtakāryo vicakṣaṇaḥ ॥12-138-14॥
[सपत्न-सहिते (sapatna-sahite) - with rival(s) present; कार्ये (kārye) - in the matter; कृत्वा (kṛtvā) - having done; सन्धिं (sandhim) - agreement; न (na) - not; विश्वसेत् (viśvaset) - should trust; अपक्रामेत् (apakrāmet) - should withdraw; ततः (tataḥ) - from there; क्षिप्रं (kṣipram) - quickly; कृत-कार्यः (kṛta-kāryaḥ) - one who has accomplished the task; विचक्षणः (vicakṣaṇaḥ) - the wise;]
(With rival(s) present, in the matter, having made an agreement, one should not trust; the wise one who has accomplished the task should quickly withdraw from there.)
When dealing with a matter in the presence of rivals, after making an agreement, one should not trust; the wise person who has accomplished his objective should quickly withdraw from there.
शत्रुं च मित्ररूपेण सान्त्वेनैवाभिसान्त्वयेत्। नित्यशश्चोद्विजेत्तस्मात्सर्पाद्वेश्मगतादिव ॥१२-१३८-१५॥
śatruṃ ca mitrarūpeṇa sāntvenaivābhisāntvayet। nityaśaścodvijettasmātsarpādveśmagatādiva ॥12-138-15॥
[शत्रुम् (śatrum) - enemy; च (ca) - and; मित्ररूपेण (mitrarūpeṇa) - with the form of a friend; सान्त्वेन (sāntvena) - with conciliation; एव (eva) - indeed; अभिसान्त्वयेत् (abhisāntvayet) - should conciliate; नित्यशः (nityaśaḥ) - constantly; च (ca) - and; उद्विजेत् (udvijet) - should be wary; तस्मात् (tasmāt) - from him; सर्पात् (sarpāt) - from a serpent; वेश्मगतात् (veśmagatāt) - who has entered the house; इव (iva) - like;]
(And the enemy, even in the form of a friend, should indeed be conciliated with conciliation; and one should always be wary of him, as (one is) of a serpent that has entered the house.)
One should conciliate an enemy who appears as a friend with gentle words, but always remain wary of him, just as one would be of a serpent that has entered the house.
यस्य बुद्धिं परिभवेत्तमतीतेन सान्त्वयेत्। अनागतेन दुष्प्रज्ञं प्रत्युत्पन्नेन पण्डितम् ॥१२-१३८-१६॥
yasya buddhiṃ paribhavet tam atītena sāntvayet | anāgatena duṣprajñaṃ pratyutpannena paṇḍitam ||12-138-16||
[यस्य (yasya) - of whom; बुद्धिं (buddhiṃ) - intellect; परिभवेत् (paribhavet) - disregards; तम् (tam) - him; अतीतेन (atītena) - with the past; सान्त्वयेत् (sāntvayet) - should conciliate; अनागतेन (anāgatena) - with the future; दुष्प्रज्ञं (duṣprajñaṃ) - the dull-witted; प्रत्युत्पन्नेन (pratyutpannena) - with the present; पण्डितम् (paṇḍitam) - the wise; ॥१२-१३८-१६॥ (||12-138-16||) - ;]
(Of whom the intellect disregards, him with the past should conciliate; with the future, the dull-witted; with the present, the wise.)
One whose intellect is disregarded should be conciliated with reference to the past; the dull-witted with reference to the future; and the wise with reference to the present.
अञ्जलिं शपथं सान्त्वं प्रणम्य शिरसा वदेत्। अश्रुप्रपातनं चैव कर्तव्यं भूतिमिच्छता ॥१२-१३८-१७॥
añjaliṃ śapathaṃ sāntvaṃ praṇamya śirasā vadet। aśruprapātanaṃ caiva kartavyaṃ bhūtimicchatā ॥12-138-17॥
[अञ्जलिं (añjaliṃ) - joined palms; शपथं (śapathaṃ) - oath; सान्त्वं (sāntvaṃ) - soothing words; प्रणम्य (praṇamya) - having bowed; शिरसा (śirasā) - with the head; वदेत् (vadet) - should say; अश्रुप्रपातनं (aśruprapātanaṃ) - shedding of tears; च (ca) - and; एव (eva) - indeed; कर्तव्यं (kartavyaṃ) - should be done; भूतिम् (bhūtim) - prosperity; इच्छता (icchatā) - by one desiring;]
(One desiring prosperity should, with joined palms, an oath, soothing words, having bowed with the head, speak; and indeed, shedding of tears should be done.)
One who desires prosperity should, with joined palms, take an oath, speak soothing words, bow the head, and also shed tears.
वहेदमित्रं स्कन्धेन यावत्कालविपर्ययः। अथैनमागते काले भिन्द्याद्घटमिवाश्मनि ॥१२-१३८-१८॥
vahedamitraṃ skandhena yāvatkālaviparyayaḥ। athainamāgate kāle bhindyādghaṭamivāśmani ॥12-138-18॥
[वह (vah) - carry; एतत् (etat) - this; मित्रम् (mitram) - friend; स्कन्धेन (skandhena) - on the shoulder; यावत् (yāvat) - until; कालविपर्ययः (kālaviparyayaḥ) - change of time; अथ (atha) - then; एनम् (enam) - him; आगते (āgate) - having arrived; काले (kāle) - at the time; भिन्द्यात् (bhindyāt) - should break; घटम् (ghaṭam) - pot; इव (iva) - like; अश्मनि (aśmani) - on a stone;]
(Carry this friend on the shoulder until the change of time. Then, when the time arrives, he should be broken like a pot on a stone.)
Carry this friend on your shoulder until the time changes. Then, when the right time comes, break him like a pot on a stone.
मुहूर्तमपि राजेन्द्र तिन्दुकालातवज्ज्वलेत्। न तुषाग्निरिवानर्चिर्धूमायेत नरश्चिरम् ॥१२-१३८-१९॥
muhūrtam api rājendra tindukālātavaj jvalet। na tuṣāgnir ivānarcir dhūmāyeta naraś ciram ॥12-138-19॥
[मुहूर्तम् (muhūrtam) - a moment; अपि (api) - even; राजेन्द्र (rājendra) - O king; तिन्दुकालातवत् (tindukālātavat) - like the fire of tinduka wood; ज्वलेत् (jvalet) - should blaze; न (na) - not; तुष-अग्निः (tuṣāgniḥ) - fire of husk; इव (iva) - like; अनर्चिः (anarcir) - without flame; धूमायेत (dhūmāyeta) - should smoke; नरः (naraḥ) - man; चिरम् (ciram) - for long;]
(Even for a moment, O king, one should blaze like the fire of tinduka wood; not, like the fire of husk, should a man smoke for long without flame.)
O king, even for a moment, one should shine brightly like the fire of tinduka wood, not smolder for long without flame like the fire of husk.
नानर्थकेनार्थवत्त्वं कृतघ्नेन समाचरेत्। अर्थे तु शक्यते भोक्तुं कृतकार्योऽवमन्यते ॥ तस्मात्सर्वाणि कार्याणि सावशेषाणि कारयेत् ॥१२-१३८-२०॥
nānarthenārthavattvaṃ kṛtaghnena samācaret। arthe tu śakyate bhoktuṃ kṛtakāryo'vamanyate ॥ tasmātsarvāṇi kāryāṇi sāvaśeṣāṇi kārayet ॥12-138-20॥
[न (na) - not; अनर्थकेन (anarthakena) - by one who is ungrateful; अर्थवत्त्वं (arthavattvam) - value; कृतघ्नेन (kṛtaghnena) - by the ungrateful; समाचरेत् (samācaret) - should be done; अर्थे (arthe) - in a matter; तु (tu) - but; शक्यते (śakyate) - is possible; भोक्तुं (bhoktuṃ) - to enjoy; कृतकार्यः (kṛtakāryaḥ) - one whose work is done; अवमन्यते (avamanyate) - is disregarded; तस्मात् (tasmāt) - therefore; सर्वाणि (sarvāṇi) - all; कार्याणि (kāryāṇi) - tasks; सावशेषाणि (sāvaśeṣāṇi) - with remainder; कारयेत् (kārayet) - should be made to do;]
(Not by the ungrateful should value be done; but in a matter it is possible to enjoy, one whose work is done is disregarded. Therefore, all tasks with remainder should be made to do.)
One should not assign valuable tasks to the ungrateful; for even if they are able to enjoy the benefits, those whose work is done are disregarded. Therefore, all tasks, even those with some remainder, should be made to be completed.
कोकिलस्य वराहस्य मेरोः शून्यस्य वेश्मनः। व्याडस्य भक्तिचित्रस्य यच्छ्रेष्ठं तत्समाचरेत् ॥१२-१३८-२१॥
kokilasya varāhasya meroḥ śūnyasya veśmanaḥ। vyāḍasya bhakticitrasya yacchreṣṭhaṃ tatsamācaret ॥12-138-21॥
[कोकिलस्य (kokilasya) - of the cuckoo; वराहस्य (varāhasya) - of the boar; मेरोः (meroḥ) - of Meru (mountain); शून्यस्य (śūnyasya) - of the empty (space); वेश्मनः (veśmanaḥ) - of the house; व्याडस्य (vyāḍasya) - of the tiger; भक्तिचित्रस्य (bhakticitrasya) - of the devotion-variegated; यत् (yat) - which; श्रेष्ठं (śreṣṭhaṃ) - excellent; तत् (tat) - that; समाचरेत् (samācaret) - should practice;]
(Of the cuckoo, of the boar, of Meru, of the empty house, of the tiger, of the devotion-variegated—which is excellent, that should practice.)
One should practice whatever is excellent among the qualities of the cuckoo, the boar, Mount Meru, the empty house, the tiger, and devotion.
उत्थायोत्थाय गच्छेच्च नित्ययुक्तो रिपोर्गृहान्। कुशलं चापि पृच्छेत यद्यप्यकुशलं भवेत् ॥१२-१३८-२२॥
utthāyotthāya gacchec ca nityayukto ripor gṛhān। kuśalaṃ cāpi pṛcchet yadyapy akuśalaṃ bhavet ॥12-138-22॥
[उत्थाय (utthāya) - having risen; उत्थाय (utthāya) - having risen; गच्छेत् (gacchet) - should go; च (ca) - and; नित्ययुक्तः (nityayuktaḥ) - always engaged; रिपोः (ripoḥ) - of the enemy; गृहान् (gṛhān) - houses; कुशलम् (kuśalam) - well-being; च (ca) - and; अपि (api) - also; पृच्छेत् (pṛcchet) - should ask; यद्यपि (yadyapi) - even if; अकुशलम् (akuśalam) - not well; भवेत् (bhavet) - may be;]
(Having risen again and again, always engaged, he should go to the enemy's houses and should also ask about their well-being, even if it may not be well.)
He should repeatedly rise and, always attentive, visit the enemy's houses and inquire about their welfare, even if things are not well.
नालसाः प्राप्नुवन्त्यर्थान्न क्लीबा न च मानिनः। न च लोकरवाद्भीता न च शश्वत्प्रतीक्षिणः ॥१२-१३८-२३॥
nālasāḥ prāpnuvanty arthān na klībā na ca māninaḥ। na ca lokaravād-bhītā na ca śaśvat-pratīkṣiṇaḥ॥12-138-23॥
[न (na) - not; अलसाः (alasāḥ) - lazy ones; प्राप्नुवन्ति (prāpnuvanti) - attain; अर्थान् (arthān) - objects (of desire); न (na) - not; क्लीबा (klībā) - the impotent; न (na) - not; च (ca) - and; मानिनः (mānināḥ) - the proud; न (na) - not; च (ca) - and; लोकरवाद्भीता (lokaravād-bhītā) - those afraid of public opinion; न (na) - not; च (ca) - and; शश्वत् (śaśvat) - always; प्रतीक्षिणः (pratīkṣiṇaḥ) - those who wait; ॥१२-१३८-२३॥ (॥12-138-23॥) -;]
(Not the lazy attain objects, not the impotent, nor the proud, nor those afraid of public opinion, nor those who always wait.)
Objects of desire are not attained by the lazy, the impotent, the proud, those afraid of public opinion, or those who are always waiting.
नास्य छिद्रं परो विद्याद्विद्याच्छिद्रं परस्य तु। गूहेत्कूर्म इवाङ्गानि रक्षेद्विवरमात्मनः ॥१२-१३८-२४॥
nāsya chidraṃ paro vidyādvidyācchidraṃ parasya tu। gūhetkūrma ivāṅgāni rakṣedvivaramātmanaḥ ॥12-138-24॥
[न (na) - not; अस्य (asya) - of him; छिद्रं (chidraṃ) - fault; opening; परः (paraḥ) - another; other person; विज्ञात् (vidyāt) - should know; विज्ञात् (vidyāt) - should know; छिद्रं (chidraṃ) - fault; opening; परस्य (parasya) - of another; तु (tu) - but; गूहेत् (gūhet) - should conceal; कूर्म (kūrma) - tortoise; इव (iva) - like; अङ्गानि (aṅgāni) - limbs; रक्षेत् (rakṣet) - should protect; विवरम् (vivaram) - opening; gap; आत्मनः (ātmanaḥ) - of oneself;]
(One should not know the fault of another, but should know the fault of oneself; one should conceal (one's faults) like a tortoise (hides) its limbs, one should protect the opening (fault) of oneself.)
Do not seek out the faults of others, but be aware of your own; conceal your shortcomings as a tortoise draws in its limbs, and guard your own vulnerabilities.
बकवच्चिन्तयेदर्थान्सिंहवच्च पराक्रमेत्। वृकवच्चावलुम्पेत शशवच्च विनिष्पतेत् ॥१२-१३८-२५॥
bakavac cintayed arthān siṃhavac ca parākramet | vṛkavac cāvalumpeta śaśavac ca viniṣpatet ||12-138-25||
[बकवत् (bakavat) - like a crane; चिन्तयेत् (cintayet) - should contemplate; अर्थान् (arthān) - purposes; सिंहवत् (siṃhavat) - like a lion; च (ca) - and; पराक्रमेत् (parākramet) - should exert; वृकवत् (vṛkavat) - like a wolf; च (ca) - and; आवलुम्पेत् (āvalumpet) - should seize; शशवत् (śaśavat) - like a hare; च (ca) - and; विनिष्पतेत् (viniṣpatet) - should leap out;]
(Like a crane, one should contemplate purposes; like a lion, and should exert; like a wolf, and should seize; like a hare, and should leap out.)
One should think over objectives like a crane, act with courage like a lion, seize opportunities like a wolf, and leap away from danger like a hare.
पानमक्षास्तथा नार्यो मृगया गीतवादितम्। एतानि युक्त्या सेवेत प्रसङ्गो ह्यत्र दोषवान् ॥१२-१३८-२६॥
pānam akṣās tathā nāryo mṛgayā gīta-vāditam। etāni yuktyā seveta prasaṅgo hy atra doṣavān ॥12-138-26॥
[पानम् (pānam) - drinking; (of intoxicants); अक्षाः (akṣāḥ) - dice; (gambling); तथा (tathā) - likewise; नार्यः (nāryaḥ) - women; मृगया (mṛgayā) - hunting; गीतम् (gītam) - song; वादितम् (vāditam) - instrumental music; एतानि (etāni) - these; युक्त्या (yuktyā) - with discretion; सेवेत (seveta) - should engage in; प्रसङ्गः (prasaṅgaḥ) - excessive attachment; हि (hi) - indeed; अत्र (atra) - here; दोषवान् (doṣavān) - faulty;]
(Drinking, dice, likewise women, hunting, song, instrumental music—these should be engaged in with discretion; for excessive attachment here is indeed faulty.)
Drinking, gambling, association with women, hunting, singing, and instrumental music—these should be pursued with discretion, for excessive indulgence in these is indeed harmful.
कुर्यात्तृणमयं चापं शयीत मृगशायिकाम्। अन्धः स्यादन्धवेलायां बाधिर्यमपि संश्रयेत् ॥१२-१३८-२७॥
kuryāt tṛṇamayaṃ cāpaṃ śayīta mṛgaśāyikām। andhaḥ syād andhavelāyāṃ bādhiryam api saṃśrayet ॥12-138-27॥
[कुर्यात् (kuryāt) - one should do; (optative of kṛ, to do) तृणमयम् (tṛṇamayam) - made of grass; चापम् (cāpam) - bow; शयीत (śayīta) - one should lie; (optative of śī, to lie down) मृगशायिकाम् (mṛgaśāyikām) - deer-skin bed; अन्धः (andhaḥ) - blind; स्यात् (syāt) - one should become; (optative of as, to be) अन्धवेलायाम् (andhavelāyām) - at the time of darkness; बाधिर्यम् (bādhiryam) - deafness; अपि (api) - even; संश्रयेत् (saṃśrayet) - one should resort to; (optative of saṃśri, to resort to);]
(One should make a bow of grass, one should lie on a deer-skin bed; one should become blind at the time of darkness, and even resort to deafness.)
One should fashion a bow from grass, sleep on a bed of deer-skin; at times of darkness, act as if blind, and even feign deafness if needed.
देशं कालं समासाद्य विक्रमेत विचक्षणः। देशकालाभ्यतीतो हि विक्रमो निष्फलो भवेत् ॥१२-१३८-२८॥
deśaṃ kālaṃ samāsādya vikrameta vicakṣaṇaḥ। deśakālābhyatīto hi vikramo niṣphalo bhavet॥12-138-28॥
[देशम् (deśam) - country; कालम् (kālam) - time; समासाद्य (samāsādya) - having approached; विक्रमेत् (vikramet) - should act boldly; विचक्षणः (vicakṣaṇaḥ) - the wise one; देशकालाभ्यतीतः (deśakālābhyatītaḥ) - who has gone beyond country and time; हि (hi) - indeed; विक्रमः (vikramaḥ) - bold action; निष्फलः (niṣphalaḥ) - fruitless; भवेत् (bhavet) - becomes;]
(Having considered the country and time, the wise one should act boldly. Indeed, bold action that disregards country and time becomes fruitless.)
The wise person should act boldly only after considering the place and time, for any bold action that ignores these factors will be fruitless.
कालाकालौ सम्प्रधार्य बलाबलमथात्मनः। परस्परबलं ज्ञात्वा तथात्मानं नियोजयेत् ॥१२-१३८-२९॥
kālākālau sampradhārya balābalam athātmanaḥ। parasparabalaṃ jñātvā tathātmānaṃ niyojayet ॥12-138-29॥
[कालाकालौ (kālākālau) - time and opportunity; सम्प्रधार्य (sampradhārya) - having carefully considered; बलाबलम् (balābalam) - strength and weakness; अथ (atha) - then; आत्मनः (ātmanaḥ) - of oneself; परस्परबलम् (parasparabalam) - mutual strength; ज्ञात्वा (jñātvā) - having known; तथा (tathā) - thus; आत्मानम् (ātmānam) - oneself; नियोजयेत् (niyojayet) - should engage;]
(Having carefully considered time and opportunity, and the strength and weakness of oneself, and having known the mutual strength, thus one should engage oneself.)
After carefully considering the right time and opportunity, and assessing one's own strengths and weaknesses, and understanding the relative strengths, one should accordingly engage oneself in action.
दण्डेनोपनतं शत्रुं यो राजा न नियच्छति। स मृत्युमुपगूह्यास्ते गर्भमश्वतरी यथा ॥१२-१३८-३०॥
daṇḍenopanataṃ śatruṃ yo rājā na niyacchati। sa mṛtyumupagūhyāste garbham aśvatarī yathā ॥12-138-30॥
[दण्डेन (daṇḍena) - by punishment; उपनतम् (upanatam) - approached; शत्रुम् (śatrum) - enemy; यः (yaḥ) - who; राजा (rājā) - king; न (na) - not; नियच्छति (niyacchati) - restrains; सः (saḥ) - he; मृत्युम् (mṛtyum) - death; उपगूह्य (upagūhya) - embracing; आस्ते (āste) - remains; गर्भम् (garbham) - the womb; अश्वतरी (aśvatarī) - a mule; यथा (yathā) - like;]
(Whoever king does not restrain an enemy who has approached by punishment, he remains embracing death like a mule (remains) with the womb.)
A king who does not restrain an enemy who has come under his power by punishment remains as if embracing death, just as a mule (remains) with a womb.
सुपुष्पितः स्यादफलः फलवान्स्याद्दुरारुहः। आमः स्यात्पक्वसङ्काशो न च शीर्येत कस्यचित् ॥१२-१३८-३१॥
supuṣpitaḥ syādphalaḥ phalavānsyāddurāruhaḥ। āmaḥ syātpakvasaṅkāśo na ca śīryeta kasyacit ॥12-138-31॥
[सुपुष्पितः (supuṣpitaḥ) - well-flowered; स्यात् (syāt) - may be; फलः (phalaḥ) - fruit; फलवान् (phalavān) - fruitful; स्यात् (syāt) - may be; दुरारुहः (durāruhaḥ) - difficult to climb; आमः (āmaḥ) - unripe; स्यात् (syāt) - may be; पक्वसङ्काशः (pakvasaṅkāśaḥ) - appearing ripe; न (na) - not; च (ca) - and; शीर्येत (śīryeta) - may fall off; कस्यचित् (kasyacit) - of anyone;]
(Well-flowered may be, fruit may be, fruitful may be, difficult to climb; unripe may be, appearing ripe, and may not fall off from anyone.)
It may be well-flowered, may bear fruit, may be fruitful and difficult to climb; it may be unripe, appear ripe, and not fall off for anyone.
आशां कालवतीं कुर्यात्तां च विघ्नेन योजयेत्। विघ्नं निमित्ततो ब्रूयान्निमित्तं चापि हेतुतः ॥१२-१३८-३२॥
āśāṃ kālavatīṃ kuryāttāṃ ca vighnena yojayet। vighnaṃ nimittato brūyānnimittaṃ cāpi hetutaḥ ॥12-138-32॥
[आशां (āśām) - hope; कालवतीं (kālavatīm) - timely; कुर्यात् (kuryāt) - should make; तां (tām) - that; च (ca) - and; विघ्नेन (vighnena) - with obstacle; योजयेत् (yojayet) - should join; विघ्नं (vighnam) - obstacle; निमित्ततः (nimittataḥ) - from the cause; ब्रूयात् (brūyāt) - should say; निमित्तं (nimittaṃ) - cause; च (ca) - and; अपि (api) - also; हेतुतः (hetutaḥ) - from the reason;]
(One should make hope timely and join it with an obstacle; one should call the obstacle as from the cause, and the cause also as from the reason.)
One should foster hope at the right time and associate it with obstacles; one should describe the obstacle as arising from a cause, and the cause also as arising from a reason.
भीतवत्संविधातव्यं यावद्भयमनागतम्। आगतं तु भयं दृष्ट्वा प्रहर्तव्यमभीतवत् ॥१२-१३८-३३॥
bhītavatsaṃvidhātavyaṃ yāvadbhayamanāgatam। āgataṃ tu bhayaṃ dṛṣṭvā prahartavyamabhītavat ॥12-138-33॥
[भीतवत् (bhītavat) - like one who is afraid; संविधातव्यम् (saṃvidhātavyam) - should be arranged; यावत् (yāvat) - as long as; भयम् (bhayam) - danger; अनागतम् (anāgatam) - not yet arrived; आगतं (āgatam) - arrived; तु (tu) - but; भयम् (bhayam) - danger; दृष्ट्वा (dṛṣṭvā) - having seen; प्रहर्तव्यम् (prahartavyam) - should be struck; अभीतवत् (abhītavat) - like one who is fearless;]
(Like one who is afraid, one should arrange (prepare) as long as the danger has not yet arrived. But having seen the danger arrived, it should be struck like one who is fearless.)
One should make preparations with caution while danger has not yet come; but when danger has arrived, it should be confronted with fearlessness.
न संशयमनारुह्य नरो भद्राणि पश्यति। संशयं पुनरारुह्य यदि जीवति पश्यति ॥१२-१३८-३४॥
na saṃśayamanāruhya naro bhadrāṇi paśyati। saṃśayaṃ punarāruhya yadi jīvati paśyati ॥12-138-34॥
[न (na) - not; संशयम् (saṃśayam) - doubt; अनारुह्य (anāruhya) - without ascending; नरः (naraḥ) - man; भद्राणि (bhadrāṇi) - auspicious things; पश्यति (paśyati) - sees; संशयम् (saṃśayam) - doubt; पुनः (punaḥ) - again; आरुह्य (āruhya) - having ascended; यदि (yadi) - if; जीवति (jīvati) - lives; पश्यति (paśyati) - sees;]
(Not ascending doubt, a man does not see auspicious things. Ascending doubt again, if he lives, he sees.)
Unless a man overcomes doubt, he cannot see auspicious things. But if he overcomes doubt again and survives, he perceives them.
अनागतं विजानीयाद्यच्छेद्भयमुपस्थितम्। पुनर्वृद्धिक्षयात्किञ्चिदभिवृत्तं निशामयेत् ॥१२-१३८-३५॥
anāgataṃ vijānīyādyacchedbhayamupasthitam। punarvṛddhikṣayātkiñcidabhivṛttaṃ niśāmayet ॥12-138-35॥
[अनागतम् (anāgatam) - not yet come; विजानीयात् (vijānīyāt) - one should know; यच्छेत् (yacchet) - should avoid; भयम् (bhayam) - danger; उपस्थितम् (upasthitam) - present; पुनः (punar) - again; वृद्धि (vṛddhi) - increase; क्षयात् (kṣayāt) - from decrease; किञ्चित् (kiñcit) - something; अभिवृत्तम् (abhivṛttam) - occurred; निशामयेत् (niśāmayet) - one should observe;]
(One should know what has not yet come, one should avoid present danger. Again, from increase or decrease, one should observe whatever has occurred.)
One should be aware of what is yet to come and avoid present dangers. Furthermore, one should observe whatever has happened as a result of increase or decrease.
प्रत्युपस्थितकालस्य सुखस्य परिवर्जनम्। अनागतसुखाशा च नैष बुद्धिमतां नयः ॥१२-१३८-३६॥
pratyupasthitakālasya sukhasya parivarjanam। anāgatasukhāśā ca naiṣa buddhimatāṃ nayaḥ ॥12-138-36॥
[प्रत्युपस्थित (pratyupasthita) - present; approached; arrived; कालस्य (kālasya) - of time; of the moment; सुखस्य (sukhasya) - of happiness; of pleasure; परिवर्जनम् (parivarjanam) - abandonment; avoidance; अनागत (anāgata) - not yet come; future; सुख (sukha) - happiness; pleasure; आशा (āśā) - hope; expectation; च (ca) - and; न (na) - not; एष (eṣa) - this; बुद्धिमताम् (buddhimatām) - of the wise; of the intelligent; नयः (nayaḥ) - policy; conduct;]
(Abandonment of happiness of the present moment and hope for future happiness—this is not the policy of the wise.)
It is not the way of the wise to abandon present happiness for the sake of hoping for future happiness.
योऽरिणा सह सन्धाय सुखं स्वपिति विश्वसन्। स वृक्षाग्रप्रसुप्तो वा पतितः प्रतिबुध्यते ॥१२-१३८-३७॥
yo'riṇā saha sandhāya sukhaṃ svapiti viśvasan। sa vṛkṣāgra-prasupto vā patitaḥ pratibudhyate ॥12-138-37॥
[यः (yaḥ) - who; अरिणा (ariṇā) - with enemy; सह (saha) - together; सन्धाय (sandhāya) - having made peace; सुखम् (sukham) - happily; स्वपिति (svapiti) - sleeps; विश्वसन् (viśvasan) - trusting; सः (saḥ) - he; वृक्षाग्र (vṛkṣāgra) - tree-top; प्रसुप्तः (prasuptaḥ) - asleep; वा (vā) - or; पतितः (patitaḥ) - fallen; प्रतिबुध्यते (pratibudhyate) - awakens;]
(Who, having made peace with an enemy, sleeps happily trusting (him), he, like one asleep on the top of a tree, awakens only after having fallen.)
He who, having made peace with an enemy, sleeps happily in trust, is like one who sleeps atop a tree and only wakes up after he has fallen.
कर्मणा येन तेनेह मृदुना दारुणेन वा। उद्धरेद्दीनमात्मानं समर्थो धर्ममाचरेत् ॥१२-१३८-३८॥
karmaṇā yena teneha mṛdunā dāruṇena vā। uddhared dīnam ātmānaṃ samartho dharmam ācaret ॥12-138-38॥
[कर्मणा (karmaṇā) - by action; येन (yena) - by whom; तेन (tena) - by him; इह (iha) - here; मृदुना (mṛdunā) - by gentle (means); दारुणेन (dāruṇena) - by harsh (means); वा (vā) - or; उद्धरेत् (uddharet) - should uplift; दीनम् (dīnam) - the afflicted; आत्मानम् (ātmānam) - oneself; समर्थः (samarthaḥ) - the capable; धर्मम् (dharmam) - dharma; आचरेत् (ācaret) - should practice;]
(By action, by whom, by him, here, by gentle (means), by harsh (means), or, should uplift, the afflicted, oneself, the capable, dharma, should practice.)
Here, by whatever means—gentle or harsh—one who is capable should uplift the afflicted self by action, and should practice dharma.
ये सपत्नाः सपत्नानां सर्वांस्तानपवत्सयेत्। आत्मनश्चापि बोद्धव्याश्चाराः प्रणिहिताः परैः ॥१२-१३८-३९॥
ye sapatnāḥ sapatnānāṃ sarvāṃstān apavatsayet. ātmanaś cāpi boddhavyāś cārāḥ praṇihitāḥ paraiḥ ॥12-138-39॥
[ये (ye) - who; (those) who; सपत्नाः (sapatnāḥ) - rivals; enemies; सपत्नानाम् (sapatnānām) - of the rivals; of the enemies; सर्वान् (sarvān) - all; तान् (tān) - them; अपवत्सयेत् (apavatsayet) - should disgrace; should dishonor; आत्मनः (ātmanaḥ) - of oneself; च (ca) - and; अपि (api) - also; बोद्धव्याः (boddhavyāḥ) - should be known; must be understood; चाराः (cārāḥ) - spies; प्रणिहिताः (praṇihitāḥ) - appointed; placed; परैः (paraiḥ) - by others; by outsiders;]
(Those rivals who disgrace all the rivals should be known, and also the spies appointed by others must be understood by oneself.)
One should recognize those rivals who disgrace all other enemies, and also be aware of the spies appointed by outsiders.
चारः सुविहितः कार्य आत्मनोऽथ परस्य च। पाषण्डांस्तापसादींश्च परराष्ट्रं प्रवेशयेत् ॥१२-१३८-४०॥
cāraḥ suvihitaḥ kārya ātmanaḥ atha parasya ca। pāṣaṇḍān tāpasādīn ca pararāṣṭraṃ praveśayet ॥12-138-40॥
[चारः (cāraḥ) - spy; सुविहितः (suvihitaḥ) - well-appointed; कार्य (kārya) - to be employed; आत्मनः (ātmanaḥ) - of oneself; अथ (atha) - and then; परस्य (parasya) - of another; च (ca) - and; पाषण्डान् (pāṣaṇḍān) - heretics; तापसादीन् (tāpasādīn) - ascetics and the like; च (ca) - and; परराष्ट्रम् (pararāṣṭram) - foreign kingdom; प्रवेशयेत् (praveśayet) - should cause to enter;]
(The spy, well-appointed, should be employed for oneself and also for another; he should cause heretics, ascetics and the like to enter the foreign kingdom.)
A well-appointed spy should be employed both for one's own and another's (interests); he should send heretics, ascetics, and similar persons into the foreign kingdom.
उद्यानेषु विहारेषु प्रपास्वावसथेषु च। पानागारेषु वेशेषु तीर्थेषु च सभासु च ॥१२-१३८-४१॥
udyāneṣu vihāreṣu prapāsvāvasatheṣu ca। pānāgāreṣu veśeṣu tīrtheṣu ca sabhāsu ca ॥12-138-41॥
[उद्यानेषु (udyāneṣu) - in gardens; विहारेषु (vihāreṣu) - in monasteries; प्रपासु (prapāsu) - in rest-houses; आवासथेषु (āvasatheṣu) - in residences; च (ca) - and; पानागारेषु (pānāgāreṣu) - in drinking-houses; वेशेषु (veśeṣu) - in abodes; तीर्थेषु (tīrtheṣu) - in sacred places; च (ca) - and; सभासु (sabhāsu) - in assemblies; च (ca) - and;]
(In gardens, in monasteries, in rest-houses, in residences, and in drinking-houses, in abodes, in sacred places, and in assemblies, and.)
In gardens, monasteries, rest-houses, residences, drinking-houses, abodes, sacred places, and assemblies.
धर्माभिचारिणः पापाश्चारा लोकस्य कण्टकाः। समागच्छन्ति तान्बुद्ध्वा नियच्छेच्छमयेदपि ॥१२-१३८-४२॥
dharmābhicāriṇaḥ pāpāścārā lokasya kaṇṭakāḥ। samāgacchanti tānbuddhvā niyacchecchamayedapi ॥12-138-42॥
[धर्म-अभिचारिणः (dharma-abhicāriṇaḥ) - those who transgress dharma; पाप-अश्चाराः (pāpa-aścārāḥ) - evil-doers; लोकस्य (lokasya) - of the world; कण्टकाः (kaṇṭakāḥ) - thorns; सम्-आगच्छन्ति (sam-āgacchanti) - come together; तान्-बुद्ध्वा (tān-buddhvā) - having known them; नियच्छेत् (niyacchet) - should restrain; शमयेत्-अपि (śamayet-api) - should also pacify;]
(Those who transgress dharma, evil-doers, are the thorns of the world; having known them as such, one should restrain and also pacify them.)
Those who transgress dharma and evil-doers are the thorns of the world. Recognizing them, one should restrain and pacify them.
न विश्वसेदविश्वस्ते विश्वस्ते नापि विश्वसेत्। विश्वस्तं भयमन्वेति नापरीक्ष्य च विश्वसेत् ॥१२-१३८-४३॥
na viśvased aviśvaste viśvaste nāpi viśvaset। viśvastaṃ bhayam anv eti nāparīkṣya ca viśvaset॥12-138-43॥
[न (na) - not; विश्वसेत् (viśvaset) - should trust; अविश्वस्ते (aviśvaste) - in the untrustworthy; विश्वस्ते (viśvaste) - in the trustworthy; न (na) - not; अपि (api) - even; विश्वसेत् (viśvaset) - should trust; विश्वस्तं (viśvastam) - the trusted one; भयम् (bhayam) - fear; अन्वेति (anveti) - follows; न (na) - not; अपरीक्ष्य (aparīkṣya) - without examining; च (ca) - and; विश्वसेत् (viśvaset) - should trust;]
(Not should trust the untrustworthy; in the trustworthy not even should trust. The trusted one fear follows; not without examining and should trust.)
One should not trust the untrustworthy, nor should one trust even the trustworthy without examination. Fear follows even the trusted; therefore, one should not trust without proper scrutiny.
विश्वासयित्वा तु परं तत्त्वभूतेन हेतुना। अथास्य प्रहरेत्काले किञ्चिद्विचलिते पदे ॥१२-१३८-४४॥
viśvāsayitvā tu paraṃ tattvabhūtena hetunā। athāsya praharet kāle kiñcid vicalite pade ॥12-138-44॥
[विश्वासयित्वा (viśvāsayitvā) - having caused to trust; तु (tu) - but; परं (paraṃ) - the other; तत्त्वभूतेन (tattvabhūtena) - by the essential; हेतुना (hetunā) - by the reason; अथ (atha) - then; अस्य (asya) - his; प्रहरेत् (praharet) - should strike; काले (kāle) - at the time; किञ्चित् (kiñcit) - a little; विचलिते (vicalite) - when moved; पदे (pade) - in the position;]
(Having caused the other to trust, but by the essential reason, then at the time when his position is a little moved, he should strike.)
After gaining the other's trust by a fundamental reason, then, when his position is slightly unsettled, one should strike.
अशङ्क्यमपि शङ्केत नित्यं शङ्केत शङ्कितात्। भयं हि शङ्किताज्जातं समूलमपि कृन्तति ॥१२-१३८-४५॥
aśaṅkyam api śaṅketa nityaṃ śaṅketa śaṅkitāt। bhayaṃ hi śaṅkitāj jātaṃ samūlam api kṛntati ॥12-138-45॥
[अशङ्क्यम् (aśaṅkyam) - not to be suspected; अपि (api) - even; शङ्केत् (śaṅket) - should suspect; नित्यं (nityaṃ) - always; शङ्केत् (śaṅket) - should suspect; शङ्कितात् (śaṅkitāt) - from the suspicious; भयम् (bhayam) - danger; हि (hi) - indeed; शङ्कितात् (śaṅkitāt) - from the suspicious; जातम् (jātam) - arisen; समूलम् (samūlam) - with the root; अपि (api) - even; कृन्तति (kṛntati) - cuts off;]
(Even what is not to be suspected, one should suspect always; one should suspect from the suspicious. For, danger arisen from the suspicious, indeed, cuts off even with the root.)
One should always be cautious, even about things that seem harmless; always be wary of the suspicious. For, danger that arises from the suspicious can uproot everything.
अवधानेन मौनेन काषायेण जटाजिनैः। विश्वासयित्वा द्वेष्टारमवलुम्पेद्यथा वृकः ॥१२-१३८-४६॥
avadhānena maunena kāṣāyeṇa jaṭājinaiḥ। viśvāsayitvā dveṣṭāramavalumped yathā vṛkaḥ ॥12-138-46॥
[अवधानेन (avadhānena) - with attentiveness; मौनेन (maunena) - with silence; काषायेण (kāṣāyeṇa) - with ochre robe; जटाजिनैः (jaṭājinaiḥ) - with matted hair and deer skin; विश्वासयित्वा (viśvāsayitvā) - having made (him) trust; द्वेष्टारम् (dveṣṭāram) - the enemy; अवलुम्पेत् (avalumped) - should destroy; यथा (yathā) - just as; वृकः (vṛkaḥ) - a wolf;]
(With attentiveness, with silence, with ochre robe, with matted hair and deer skin, having made the enemy trust, one should destroy (him) just as a wolf (does).)
Just as a wolf, after gaining the enemy's trust by appearing attentive, silent, wearing ochre robes, and with matted hair and deer skin, destroys him, so should one act.
पुत्रो वा यदि वा भ्राता पिता वा यदि वा सुहृत्। अर्थस्य विघ्नं कुर्वाणा हन्तव्या भूतिवर्धनाः ॥१२-१३८-४७॥
putro vā yadi vā bhrātā pitā vā yadi vā suhṛt। arthasya vighnaṃ kurvāṇā hantavyā bhūtivardhanāḥ ॥12-138-47॥
[पुत्रः (putraḥ) - son; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; भ्राता (bhrātā) - brother; पिता (pitā) - father; वा (vā) - or; यदि (yadi) - if; वा (vā) - or; सुहृत् (suhṛt) - friend; अर्थस्य (arthasya) - of wealth; विघ्नम् (vighnam) - obstacle; कुर्वाणाः (kurvāṇāḥ) - causing; हन्तव्याः (hantavyāḥ) - to be destroyed; भूतिवर्धनाः (bhūtivardhanāḥ) - promoters of prosperity;]
(Son or if or brother, father or if or friend; those who cause an obstacle to wealth, promoters of prosperity, are to be destroyed.)
Whether it is a son, or a brother, or a father, or a friend—if they cause obstacles to wealth, even if they are promoters of prosperity, they are to be destroyed.
गुरोरप्यवलिप्तस्य कार्याकार्यमजानतः। उत्पथप्रतिपन्नस्य दण्डो भवति शासनम् ॥१२-१३८-४८॥
guror apy avaliptasya kāryākāryam ajānataḥ। utpatha-pratipannasya daṇḍo bhavati śāsanam ॥12-138-48॥
[गुरोः (guror) - of the teacher; अपि (api) - even; अवलिप्तस्य (avaliptasya) - of the arrogant; कार्य (kārya) - duty; अकार्यं (akāryam) - not duty; अजानतः (ajānataḥ) - not knowing; उत्पथ (utpatha) - wrong path; प्रतिपन्नस्य (pratipannasya) - of one who has taken; दण्डः (daṇḍaḥ) - punishment; भवति (bhavati) - becomes; शासनम् (śāsanam) - discipline;]
(Even for the teacher, of the arrogant, not knowing duty and not duty, for one who has taken the wrong path, punishment becomes discipline.)
Even if it is a teacher, if he is arrogant and does not know what should or should not be done, punishment becomes a means of discipline for one who has taken the wrong path.
प्रत्युत्थानाभिवादाभ्यां सम्प्रदानेन कस्यचित्। प्रतिपुष्कलघाती स्यात्तीक्ष्णतुण्ड इव द्विजः ॥१२-१३८-४९॥
pratyutthānābhivādābhyāṃ sampradānena kasyacit। pratipuṣkalaghātī syāttīkṣṇatuṇḍa iva dvijaḥ ॥12-138-49॥
[प्रत्युत्थान (pratyutthāna) - standing up in respect; अभिवादाभ्यां (abhivādābhyām) - by salutation; सम्प्रदानेन (sampradānena) - by giving (gifts); कस्यचित् (kasyacit) - of someone; प्रतिपुष्कलघाती (pratipuṣkalaghātī) - one who strikes back abundantly; स्यात् (syāt) - may be; तीक्ष्णतुण्ड (tīkṣṇatuṇḍa) - sharp-beaked; इव (iva) - like; द्विजः (dvijaḥ) - a twice-born (Brahmin);]
(By standing up in respect, by salutation, by giving (gifts) to someone, one who strikes back abundantly may be like a sharp-beaked twice-born (Brahmin).)
A twice-born (Brahmin) who responds to others only with abundant retaliation, despite receiving respect, salutations, and gifts, is like a sharp-beaked bird.
नाच्छित्त्वा परमर्माणि नाकृत्वा कर्म दारुणम्। नाहत्वा मत्स्यघातीव प्राप्नोति परमां श्रियम् ॥१२-१३८-५०॥
nāchchittvā paramarmāṇi nākṛtvā karma dāruṇam। nāhatvā matsyaghātīva prāpnoti paramāṃ śriyam ॥12-138-50॥
[न (na) - not; अच्छित्त्वा (acchittvā) - without cutting; परमर्माणि (paramarmāṇi) - vital spots; न (na) - not; आकृत्वा (ākṛtvā) - without doing; कर्म (karma) - action; दारुणम् (dāruṇam) - cruel; न (na) - not; आहत्वा (āhatvā) - without killing; मत्स्यघाति (matsyaghāti) - fish-killer; इव (iva) - like; प्राप्नोति (prāpnoti) - attains; परमाम् (paramām) - supreme; श्रियम् (śriyam) - prosperity;]
(Not without cutting the vital spots, not without doing cruel action, not without killing like a fish-killer, does one attain supreme prosperity.)
One does not attain the highest prosperity without cutting the vital spots, performing cruel deeds, or killing like a fish-killer.
नास्ति जात्या रिपुर्नाम मित्रं नाम न विद्यते। सामर्थ्ययोगाज्जायन्ते मित्राणि रिपवस्तथा ॥१२-१३८-५१॥
nāsti jātyā ripur nāma mitraṃ nāma na vidyate। sāmarthyayogāj jāyante mitrāṇi ripavas tathā ॥12-138-51॥
[नास्ति (nāsti) - does not exist; जात्या (jātyā) - by birth; रिपुः (ripuḥ) - enemy; नाम (nāma) - named; मित्रम् (mitram) - friend; नाम (nāma) - named; न (na) - not; विद्यते (vidyate) - exists; सामर्थ्ययोगात् (sāmarthyayogāt) - from the conjunction of capability; जायन्ते (jāyante) - arise; मित्राणि (mitrāṇi) - friends; रिपवः (ripavaḥ) - enemies; तथा (tathā) - likewise;]
(By birth, there does not exist anyone named enemy, nor anyone named friend; from the conjunction of capability, friends and enemies arise likewise.)
No one is born as an enemy or a friend; it is through circumstances and abilities that friendships and enmities arise.
अमित्रं नैव मुञ्चेत ब्रुवन्तं करुणान्यपि। दुःखं तत्र न कुर्वीत हन्यात्पूर्वापकारिणम् ॥१२-१३८-५२॥
amitraṃ naiva muñceta bruvantaṃ karuṇānyapi। duḥkhaṃ tatra na kurvīta hanyātpūrvāpakāriṇam ॥12-138-52॥
[अमित्रम् (amitraṃ) - enemy; न (na) - not; एव (eva) - indeed; मुञ्चेत् (muñceta) - should release; ब्रुवन्तम् (bruvantam) - speaking; करुणानि (karuṇāni) - words of compassion; अपि (api) - even; दुःखम् (duḥkham) - pain; तत्र (tatra) - there; न (na) - not; कुर्वीत (kurvīta) - should do; हन्यात् (hanyāt) - should kill; पूर्वापकारिणम् (pūrvāpakāriṇam) - one who has previously done harm;]
(One should not at all release an enemy, even if he speaks words of compassion; one should not cause pain there, but should kill one who has previously done harm.)
One should never release an enemy, even if he speaks compassionate words; one should not inflict pain there, but should kill one who has previously caused harm.
सङ्ग्रहानुग्रहे यत्नः सदा कार्योऽनसूयता। निग्रहश्चापि यत्नेन कर्तव्यो भूतिमिच्छता ॥१२-१३८-५३॥
saṅgrahānugrahe yatnaḥ sadā kāryo'nasūyatā| nigrahaścāpi yatnena kartavyo bhūtimicchatā ॥12-138-53॥
[सङ्ग्रह (saṅgraha) - collection; अनुग्रहे (anugrahe) - in favor; यत्नः (yatnaḥ) - effort; सदा (sadā) - always; कार्यः (kāryaḥ) - should be done; अनसूयता (anasūyatā) - absence of envy; निग्रहः (nigrahaḥ) - restraint; च (ca) - and; अपि (api) - also; यत्नेन (yatnena) - with effort; कर्तव्यः (kartavyaḥ) - should be done; भूतिम् (bhūtim) - prosperity; इच्छता (icchatā) - by one desiring;]
(Effort in collection and favor should always be made without envy; and restraint also should be practiced with effort by one desiring prosperity.)
One should always strive, without envy, to support and favor others; and one who desires prosperity must also diligently practice restraint.
प्रहरिष्यन्प्रियं ब्रूयात्प्रहृत्यापि प्रियोत्तरम्। अपि चास्य शिरश्छित्त्वा रुद्याच्छोचेदथापि वा ॥१२-१३८-५४॥
prahariṣyanpriyaṃ brūyātprahṛtyāpi priyottaram। api cāsya śiraśchittvā rudyācchocedathāpi vā ॥12-138-54॥
[प्रहरिष्यन् (prahariṣyan) - about to strike; प्रियं (priyaṃ) - pleasant; dear; ब्रूयात् (brūyāt) - should say; प्रहृत्य (prahṛtya) - having struck; अपि (api) - even; प्रियः (priyaḥ) - dear one; उत्तरम् (uttaram) - reply; अपि (api) - even; च (ca) - and; अस्य (asya) - his; शिरः (śiraḥ) - head; छित्त्वा (chittvā) - having cut off; रुद्यात् (rudyāt) - should cry; शोचेत् (śocet) - should grieve; अथ (atha) - or; अपि (api) - even; वा (vā) - or;]
(About to strike, one should say what is pleasant; even having struck, a dear one should reply pleasantly. Even having cut off his head, one should cry, should grieve, or even otherwise.)
Even when about to strike, one should speak pleasantly; even after striking, a dear one should respond kindly. Even after severing his head, one may cry, grieve, or otherwise show sorrow.
निमन्त्रयेत सान्त्वेन संमानेन तितिक्षया। आशाकारणमित्येतत्कर्तव्यं भूतिमिच्छता ॥१२-१३८-५५॥
nimantrayeta sāntvena saṁmānena titikṣayā। āśākāraṇamityetatkartavyaṁ bhūtimicchatā ॥12-138-55॥
[निमन्त्रयेत (nimantrayeta) - should invite; सान्त्वेन (sāntvena) - with conciliation; संमानेन (saṁmānena) - with respect; तितिक्षया (titikṣayā) - with forbearance; आशा (āśā) - hope; कारणम् (kāraṇam) - cause; इति (iti) - thus; एतत् (etat) - this; कर्तव्यम् (kartavyam) - should be done; भूतिम् (bhūtim) - prosperity; इच्छता (icchatā) - by one desiring;]
(One should invite with conciliation, with respect, with forbearance; this is to be done as the cause of hope by one desiring prosperity.)
One who desires prosperity should invite (others) with conciliation, respect, and forbearance; this is to be done as the cause of hope.
न शुष्कवैरं कुर्वीत न बाहुभ्यां नदीं तरेत्। अपार्थकमनायुष्यं गोविषाणस्य भक्षणम् ॥ दन्ताश्च परिघृष्यन्ते रसश्चापि न लभ्यते ॥१२-१३८-५६॥
na śuṣkavairaṃ kurvīta na bāhubhyāṃ nadīṃ taret। apārthakam anāyuṣyaṃ goviṣāṇasya bhakṣaṇam ॥ dantāś ca parighṛṣyante rasaś cāpi na labhyate ॥12-138-56॥
[न (na) - not; शुष्कवैरं (śuṣkavairaṃ) - dry enmity; कुर्वीत (kurvīta) - should do; न (na) - not; बाहुभ्यां (bāhubhyām) - with arms; नदीं (nadīṃ) - river; तरेत् (taret) - should cross; अपार्थकम् (apārthakam) - useless; अनायुष्यं (anāyuṣyaṃ) - not conducive to longevity; गोविषाणस्य (goviṣāṇasya) - of a cow's horn; भक्षणम् (bhakṣaṇam) - eating; दन्ताः (dantāḥ) - teeth; च (ca) - and; परिघृष्यन्ते (parighṛṣyante) - are rubbed; रसः (rasaḥ) - juice; च (ca) - and; अपि (api) - also; न (na) - not; लभ्यते (labhyate) - is obtained;]
(One should not engage in dry enmity, nor should one cross a river with (just) the arms. Eating a cow's horn is useless and not conducive to longevity; the teeth are rubbed, and also, no juice is obtained.)
One should not engage in pointless enmity, nor attempt to cross a river with only one's arms. Eating a cow's horn is both useless and harmful to health; it only wears down the teeth and yields no nourishment.
त्रिवर्गे त्रिविधा पीडानुबन्धास्त्रय एव च। अनुबन्धवधौ ज्ञात्वा पीडां हि परिवर्जयेत् ॥१२-१३८-५७॥
trivarge trividhā pīḍānubandhāstraya eva ca| anubandhavadhau jñātvā pīḍām hi parivarjayet ॥12-138-57॥
[त्रिवर्गे (trivarge) - in the three aims of life; त्रिविधा (trividhā) - threefold; पीडानुबन्धाः (pīḍānubandhāḥ) - painful consequences; त्रय (traya) - three; एव (eva) - indeed; च (ca) - and; अनुबन्धवधौ (anubandhavadhau) - in the assessment of consequences; ज्ञात्वा (jñātvā) - having known; पीडां (pīḍām) - pain; हि (hi) - indeed; परिवर्जयेत् (parivarjayet) - should avoid;]
(In the three aims of life, there are threefold painful consequences, indeed and. Having known the assessment of consequences, one should indeed avoid pain.)
In the pursuit of the three aims of life, there are three kinds of painful consequences. Knowing the assessment of consequences, one should indeed avoid pain.
ऋणशेषोऽग्निशेषश्च शत्रुशेषस्तथैव च। पुनः पुनर्विवर्धेत स्वल्पोऽप्यनिवारितः ॥१२-१३८-५८॥
ṛṇaśeṣo'gniśeṣaśca śatruśeṣastathaiva ca। punaḥ punarvivardheta svalpo'pyanivāritaḥ ॥12-138-58॥
[ऋणशेषः (ṛṇaśeṣaḥ) - debt remaining; अग्निशेषः (agniśeṣaḥ) - fire remaining; च (ca) - and; शत्रुशेषः (śatruśeṣaḥ) - enemy remaining; तथैव (tathaiva) - likewise; च (ca) - and; पुनः (punaḥ) - again; पुनः (punar) - again; विवर्धेत (vivardheta) - would grow; स्वल्पः (svalpaḥ) - even a little; अपि (api) - even; अनिवारितः (anivāritaḥ) - not checked;]
(Debt remaining, fire remaining, and enemy remaining, likewise; again and again would grow, even a little, even if not checked.)
Even a small amount of remaining debt, fire, or enemy, if not checked, will repeatedly grow.
वर्धमानमृणं तिष्ठत्परिभूताश्च शत्रवः। आवहन्त्यनयं तीव्रं व्याधयश्चाप्युपेक्षिताः ॥१२-१३८-५९॥
vardhamānam ṛṇaṃ tiṣṭhat paribhūtāś ca śatravaḥ। āvahanty anayaṃ tīvraṃ vyādhayaś cāpy upekṣitāḥ ॥12-138-59॥
[वर्धमानम् (vardhamānam) - increasing; growing; ऋणम् (ṛṇam) - debt; तिष्ठत् (tiṣṭhat) - remaining; persisting; परिभूताः (paribhūtāḥ) - disregarded; neglected; च (ca) - and; शत्रवः (śatravaḥ) - enemies; आवहन्ति (āvahanti) - bring; cause; अनयम् (anayam) - misfortune; ruin; तीव्रम् (tīvram) - severe; intense; व्याधयः (vyādhayaḥ) - diseases; च (ca) - and; अपि (api) - also; उपेक्षिताः (upekṣitāḥ) - neglected; overlooked;]
(Increasing debt remaining, disregarded enemies, and severe diseases also neglected bring misfortune.)
Increasing debt, disregarded enemies, and severe diseases that are neglected also bring about ruin.
नासम्यक्कृतकारी स्यादप्रमत्तः सदा भवेत्। कण्टकोऽपि हि दुश्छिन्नो विकारं कुरुते चिरम् ॥१२-१३८-६०॥
nāsamyakkṛtakārī syādapramattaḥ sadā bhavet। kaṇṭako'pi hi duśchhinno vikāraṃ kurute ciram ॥12-138-60॥
[न (na) - not; असम्यक्कृतकारी (asamyakkṛtakārī) - one who does not act properly; स्यात् (syāt) - may be; अप्रमत्तः (apramattaḥ) - not careless; सदा (sadā) - always; भवेत् (bhavet) - should be; कण्टकः (kaṇṭakaḥ) - thorn; अपि (api) - even; हि (hi) - indeed; दुश्छिन्नः (duśchhinnaḥ) - badly cut; विकारम् (vikāram) - distortion; कुरुते (kurute) - causes; चिरम् (ciram) - for a long time;]
(One who does not act properly may not always be free from carelessness; even a thorn, if badly cut, indeed causes distortion for a long time.)
One should always act properly and remain attentive; even a poorly removed thorn can cause trouble for a long time.
वधेन च मनुष्याणां मार्गाणां दूषणेन च। आकराणां विनाशैश्च परराष्ट्रं विनाशयेत् ॥१२-१३८-६१॥
vadhena ca manuṣyāṇāṃ mārgāṇāṃ dūṣaṇena ca। ākarāṇāṃ vināśaiśca pararāṣṭraṃ vināśayet ॥12-138-61॥
[वधेन (vadhena) - by killing; च (ca) - and; मनुष्याणां (manuṣyāṇām) - of men; मार्गाणां (mārgāṇām) - of roads; दूषणेन (dūṣaṇena) - by spoiling; च (ca) - and; आकराणां (ākarāṇām) - of mines; विनाशैः (vināśaiḥ) - by destruction; च (ca) - and; परराष्ट्रं (pararāṣṭram) - enemy kingdom; विनाशयेत् (vināśayet) - should destroy;]
(By killing men and by spoiling roads, and by destruction of mines, one should destroy the enemy kingdom.)
One should destroy the enemy kingdom by killing its people, spoiling its roads, and destroying its mines.
गृध्रदृष्टिर्बकालीनः श्वचेष्टः सिंहविक्रमः। अनुद्विग्नः काकशङ्की भुजङ्गचरितं चरेत् ॥१२-१३८-६२॥
gṛdhradṛṣṭirbakālīnaḥ śvaceṣṭaḥ siṃhavikramaḥ। anudvignaḥ kākaśaṅkī bhujaṅgacaritaṃ caret ॥12-138-62॥
[गृध्र-दृष्टिः (gṛdhra-dṛṣṭiḥ) - vulture-vision; बक-आलीनः (baka-ālīnaḥ) - heron-concentration; श्व-चेष्टः (śva-ceṣṭaḥ) - dog-activity; सिंह-विक्रमः (siṃha-vikramaḥ) - lion-courage; अनुद्विग्नः (anudvignaḥ) - unagitated; काक-शङ्की (kāka-śaṅkī) - crow-suspicious; भुजङ्ग-चरितम् (bhujaṅga-caritam) - serpent-conduct; चरेत् (caret) - should act;]
(With vulture-vision, heron-concentration, dog-activity, lion-courage, unagitated, crow-suspicious, serpent-conduct, one should act.)
One should act with the vision of a vulture, the concentration of a heron, the activity of a dog, the courage of a lion, without agitation, with the suspicion of a crow, and the conduct of a serpent.
श्रेणिमुख्योपजापेषु वल्लभानुनयेषु च। अमात्यान्परिरक्षेत भेदसङ्घातयोरपि ॥१२-१३८-६३॥
śreṇimukhyopajāpeṣu vallabhānunayeṣu ca। amātyān parirakṣeta bhedasaṅghātayor api॥12-138-63॥
[श्रेणि (śreṇi) - guild; association; मुख्य (mukhya) - chief; leader; उपजापेषु (upajāpeṣu) - in the pacification; in the appeasement; वल्लभ (vallabha) - dear; favorite; अनुनयेषु (anunayeṣu) - in the conciliation; in the winning over; च (ca) - and; अमात्यान् (amātyān) - ministers; परिरक्षेत् (parirakṣet) - should protect; भेद (bheda) - division; dissension; सङ्घातयोः (saṅghātayoḥ) - and union; and combination; अपि (api) - even; also;]
(In the pacification of guild chiefs and in the conciliation of favorites, he should protect the ministers even in cases of division and union.)
He should protect his ministers even when dealing with the appeasement of guild leaders and the conciliation of favorites, whether in situations of division or alliance.
मृदुरित्यवमन्यन्ते तीक्ष्ण इत्युद्विजन्ति च। तीक्ष्णकाले च तीक्ष्णः स्यान्मृदुकाले मृदुर्भवेत् ॥१२-१३८-६४॥
mṛdurityavamanyante tīkṣṇa ityudvijanti ca। tīkṣṇakāle ca tīkṣṇaḥ syān mṛdukāle mṛdur bhavet ॥12-138-64॥
[मृदुः (mṛduḥ) - soft; gentle; इति (iti) - thus; so; अवमन्यन्ते (avamanyante) - they despise; they disregard; तीक्ष्णः (tīkṣṇaḥ) - sharp; harsh; इति (iti) - thus; so; उद्विजन्ति (udvijanti) - they are disturbed; they are agitated; च (ca) - and; तीक्ष्णकाले (tīkṣṇakāle) - in harsh time; at the time of harshness; च (ca) - and; तीक्ष्णः (tīkṣṇaḥ) - harsh; sharp; स्यात् (syāt) - should be; may be; मृदुकाले (mṛdukāle) - in gentle time; at the time of gentleness; मृदुः (mṛduḥ) - gentle; soft; भवेत् (bhavet) - should be; may be;]
(Soft, thus, they despise; harsh, thus, they are disturbed and. In harsh time and harsh should be; in gentle time gentle should be.)
They despise one who is gentle, calling him soft; they are disturbed by one who is harsh, calling him harsh. In harsh times, one should be harsh; in gentle times, one should be gentle.
मृदुना सुमृदुं हन्ति मृदुना हन्ति दारुणम्। नासाध्यं मृदुना किञ्चित्तस्मात्तीक्ष्णतरं मृदु ॥१२-१३८-६५॥
mṛdunā sumṛduṃ hanti mṛdunā hanti dāruṇam। nāsādhyaṃ mṛdunā kiñcittasmāttīkṣṇataraṃ mṛdu ॥12-138-65॥
[मृदुना (mṛdunā) - by gentleness; सुमृदुं (sumṛduṃ) - very gentle (one); हन्ति (hanti) - overcomes; मृदुना (mṛdunā) - by gentleness; हन्ति (hanti) - overcomes; दारुणम् (dāruṇam) - harsh (one); न (na) - not; असाध्यम् (asādhyam) - impossible (to accomplish); मृदुना (mṛdunā) - by gentleness; किञ्चित् (kiñcit) - anything; तस्मात् (tasmāt) - therefore; तीक्ष्णतरम् (tīkṣṇataram) - sharper; मृदु (mṛdu) - gentleness;]
(By gentleness, one overcomes the very gentle; by gentleness, one overcomes the harsh. Nothing is impossible by gentleness; therefore, gentleness is sharper.)
Gentleness conquers even the gentle, and by gentleness, the harsh are subdued. Nothing is impossible through gentleness; therefore, gentleness is more powerful than sharpness.
काले मृदुर्यो भवति काले भवति दारुणः। स साधयति कृत्यानि शत्रूंश्चैवाधितिष्ठति ॥१२-१३८-६६॥
kāle mṛdur yo bhavati kāle bhavati dāruṇaḥ। sa sādhayati kṛtyāni śatrūṁś caiva adhitiṣṭhati ॥12-138-66॥
[काले (kāle) - in time; at the right time; मृदुः (mṛduḥ) - gentle; soft; यः (yaḥ) - who; भवति (bhavati) - becomes; is; काले (kāle) - in time; at the right time; भवति (bhavati) - becomes; is; दारुणः (dāruṇaḥ) - harsh; severe; सः (saḥ) - he; साधयति (sādhayati) - accomplishes; brings to completion; कृत्यानि (kṛtyāni) - tasks; duties; शत्रून् (śatrūn) - enemies; च (ca) - and; एव (eva) - indeed; surely; अधितिष्ठति (adhitiṣṭhati) - overcomes; prevails over;]
(He who is gentle in time, and harsh in time, he accomplishes tasks and indeed prevails over enemies.)
He who is gentle at the right time and harsh at the right time accomplishes his tasks and surely overcomes his enemies.
पण्डितेन विरुद्धः सन्दूरेऽस्मीति न विश्वसेत्। दीर्घौ बुद्धिमतो बाहू याभ्यां हिंसति हिंसितः ॥१२-१३८-६७॥
paṇḍitena viruddhaḥ sandūre'smīti na viśvaset। dīrghau buddhimato bāhū yābhyāṃ hiṃsati hiṃsitaḥ ॥12-138-67॥
[पण्डितेन (paṇḍitena) - by the wise one; विरुद्धः (viruddhaḥ) - opposed; सन्दूरे (sandūre) - at a distance; अस्मि (asmi) - I am; इति (iti) - thus; न (na) - not; विश्वसेत् (viśvaset) - should trust; दीर्घौ (dīrghau) - long; बुद्धिमतः (buddhimataḥ) - of the intelligent one; बाहू (bāhū) - arms; याभ्यां (yābhyāṃ) - by which (two); हिंसति (hiṃsati) - harms; हिंसितः (hiṃsitaḥ) - harmed;]
(One should not trust that "I am at a distance from the wise one with whom I am opposed." The long arms of the intelligent one, by which he harms, have harmed.)
Do not trust the thought, "I am far from the wise person I have opposed." The long arms of the intelligent can reach and harm even from afar.
न तत्तरेद्यस्य न पारमुत्तरे; न्न तद्धरेद्यत्पुनराहरेत्परः। न तत्खनेद्यस्य न मूलमुत्खने; न्न तं हन्याद्यस्य शिरो न पातयेत् ॥१२-१३८-६८॥
na tattaredyasya na pāramuttare; nna taddharedyatpunarāharetparaḥ। na tatkhanedyasya na mūlamutkhanē; nna taṃ hanyādyasya śiro na pātayet ॥12-138-68॥
[न (na) - not; तत् (tat) - that; तरेत् (taret) - should cross; यस्यम् (yasya) - of which; न (na) - not; पारम् (pāram) - far shore; उत्तरे (uttare) - on the other side; न (na) - not; तत् (tat) - that; धरेत् (dharet) - should hold; यत् (yat) - which; पुनः (punaḥ) - again; आहरेत् (āharet) - should bring; परः (paraḥ) - another; न (na) - not; तत् (tat) - that; खनॆत् (khanet) - should dig; यस्यम् (yasya) - of which; न (na) - not; मूलम् (mūlam) - root; उत्खने (utkhane) - in uprooting; न (na) - not; तं (taṃ) - him; हन्यात् (hanyāt) - should kill; यस्यम् (yasya) - of whom; शिरः (śiraḥ) - head; न (na) - not; पातयेत् (pātayet) - should cause to fall;]
(Not that should cross of which not the far shore on the other side; not that should hold which again should bring another. Not that should dig of which not the root in uprooting; not him should kill of whom the head not should cause to fall.)
One should not cross that which does not have a far shore on the other side; nor should one retain that which another may bring back again. One should not dig up that whose root cannot be uprooted; nor should one kill him whose head cannot be made to fall.
इतीदमुक्तं वृजिनाभिसंहितं; न चैतदेवं पुरुषः समाचरेत्। परप्रयुक्तं तु कथं निशामये; दतो मयोक्तं भवतो हितार्थिना ॥१२-१३८-६९॥
itīdam uktaṃ vṛjinābhisaṃhitaṃ; na caitad evaṃ puruṣaḥ samācaret। paraprayuktaṃ tu kathaṃ niśāmaye; dato mayoktaṃ bhavato hitārthinā ॥12-138-69॥
[इति (iti) - thus; इदम् (idam) - this; उक्तं (uktaṃ) - spoken; वृजिन (vṛjina) - sin; अभिसंहितं (abhisaṃhitaṃ) - associated; न (na) - not; च (ca) - and; एतत् (etat) - this; एवं (evaṃ) - thus; पुरुषः (puruṣaḥ) - person; समाचरेत् (samācaret) - should perform; पर (para) - by another; प्रयुक्तं (prayuktaṃ) - instigated; तु (tu) - but; कथं (kathaṃ) - how; निशामये (niśāmaye) - should I hear; दतः (dataḥ) - given; मया (mayā) - by me; उक्तं (uktaṃ) - spoken; भवतः (bhavataḥ) - for you; हितार्थिना (hitārthinā) - desiring welfare;]
(Thus this spoken (word) associated with sin; and not thus should a person perform this. But how should I hear what is instigated by another; this has been spoken by me, given for you, desiring your welfare.)
Thus, this statement associated with sin has been spoken; a person should not act in this way. As for what is instigated by another, how should I listen to it? What has been said by me has been given to you, wishing for your welfare.
यथावदुक्तं वचनं हितं तदा; निशम्य विप्रेण सुवीरराष्ट्रियः। तथाकरोद्वाक्यमदीनचेतनः; श्रियं च दीप्तां बुभुजे सबान्धवः ॥१२-१३८-७०॥
yathāvad uktaṃ vacanaṃ hitaṃ tadā; niśamya vipreṇa suvīrarāṣṭriyaḥ। tathākarod vākyam adīna-cetanaḥ; śriyaṃ ca dīptāṃ bubhuje sabāndhavaḥ॥12-138-70॥
[यथावद् (yathāvad) - as is proper; उक्तं (uktaṃ) - spoken; वचनं (vacanaṃ) - word; हितं (hitaṃ) - beneficial; तदा (tadā) - then; निशम्य (niśamya) - having heard; विप्रेण (vipreṇa) - by the Brāhmaṇa; सुवीरराष्ट्रियः (suvīrarāṣṭriyaḥ) - the king of Suvīrarāṣṭra; तथा (tathā) - thus; अकरोत् (akarot) - did; वाक्यम् (vākyam) - speech; अदीनचेतनः (adīna-cetanaḥ) - with undepressed mind; श्रियम् (śriyam) - prosperity; च (ca) - and; दीप्ताम् (dīptām) - brilliant; बुभुजे (bubhuje) - enjoyed; सबंधवः (sabāndhavaḥ) - with his relatives;]
(As is proper, the beneficial word spoken then, having heard from the Brāhmaṇa, the king of Suvīrarāṣṭra thus did the speech with undepressed mind; and he enjoyed brilliant prosperity with his relatives.)
Hearing the beneficial words spoken as was proper by the Brāhmaṇa, the king of Suvīrarāṣṭra, with an undepressed mind, acted accordingly and enjoyed brilliant prosperity together with his relatives.
