13.125
soothing praise;
Yudhiṣṭhira said.
O best of the Bhāratas, tell me—which do you think is superior here, conciliation or generosity—what is your view about which excels in this matter? (13-125-1)
Bhishma said.
Some are appeased by gentle words, others by giving; knowing their nature, a person should choose either of these two ways. (13-125-2)
But hear from me, O king and bull among the Bharatas, the qualities of conciliation; even harsh beings can be conciliated by conciliation, as follows. (13-125-3)
Here too, they cite an ancient story: how, after being seized by a rakṣasa, a twice-born was released in the forest. (13-125-4)
But a certain intelligent Brāhmaṇa, in a lonely forest, was seized by a Rākṣasa and, having encountered danger, was about to be devoured. (13-125-5)
He, endowed with intelligence and learning, upon seeing that utterly frightful being, employed conciliation in this situation and was neither bewildered nor disturbed. (13-125-6)
But the demon, after respectfully addressing the Brāhmaṇa, asked him this question: "You will be released. Answer my question: by what am I a thin deer?" (13-125-7)
Then, after considering for a moment, the brāhmaṇa calmly replied to the rakṣasa's question with these verses. (13-125-8)
You reside far from home, alone and without friends, and though you experience unmatched enjoyments, therefore you are as thin as a deer. (13-125-9)
Certainly, your friends and protectors, though well-treated, have become alienated from you because of your own fault; therefore you, O deer, are emaciated. (13-125-10)
Those who are exceedingly wealthy and powerful become arrogant and, being extremely base through your qualities, they certainly despise you; and because of that you, O Hari, are emaciated. (13-125-11)
Because you, O deer, possessing virtues, certainly see even those without virtues and others as worthy of honor—being wise, of humble mind—you are therefore thin. (13-125-12)
O deer, even though you are tormented by lack of livelihood, by criticising the means of sustenance and suffering out of your greatness, for this reason you have become emaciated. (13-125-13)
O noble one, because you serve others and oppress yourself through your nobility, someone you have helped thinks he has conquered you; thus you have become as emaciated as a deer. (13-125-14)
Whose minds are afflicted by desire and anger and who follow wrong paths, I believe you keep thinking of such people; because of this you have become thin like a deer. (13-125-15)
You are certainly respected by the wise, but not associated with the unwise; being modest and intolerant (of vice), therefore, you are a deer emaciated by the wicked. (13-125-16)
Indeed, some enemy with the face of a friend, behaving like a noble person, has deceived you and gone away; because of him, you have become an emaciated deer. (13-125-17)
You are intent on obvious meanings, yet you are skilled and accomplished in secrets; the true experts do not honor you, therefore you remain thin like a deer. (13-125-18)
Your qualities do not shine forth when you speak without doubt among those absorbed in the unworthy; therefore, among the deer, you are emaciated. (13-125-19)
Lacking wealth, intellect, and learning but possessing only vigor, you aspire for something great; therefore, you are thin like a deer. (13-125-20)
I think you, whose self is devoted to asceticism, desire the forest. Your kin do not accept you; therefore, you are thin like the deer. (13-125-21)
Indeed, among worthy words, your speech is unsurpassed; but words spoken at the wrong time do not shine—therefore, O deer, you are thin. (13-125-22)
Because you are unable to pacify the foolish and dearly loved one who is firmly fixed in prior views and has become angry, you are thin like a deer. (13-125-23)
Certainly, after binding you to some desired action, someone persistently requests, and because of that, you have become emaciated like a deer. (13-125-24)
Certainly, the deer, recognizing you as a true friend, worthy of reverence due to your own virtues and devoted to my cause, has become thin for that reason. (13-125-25)
You surely are not ashamed to express your inner thoughts; due to weakness in attaining (your desires), therefore, you are as thin as a deer. (13-125-26)
You wish to win over all people of different minds and tastes in this world by your own good qualities; therefore you have become a thin (frail) deer. (13-125-27)
Being ignorant, timid, and of little means, you seek fame that comes from learning, valor, and generosity; therefore, you are like an emaciated deer. (13-125-28)
Some long-desired fruit you have not obtained, has been taken away by others after your labor; therefore, O deer, you have become emaciated. (13-125-29)
Surely, without seeing any fault done by yourself in yourself, you have been accused without reason; therefore, you are a thin deer. (13-125-30)
O deer, you have become thin due to sorrow, which arises from loss, deprived of the qualities of wealth, for the purpose of not abandoning vigilant friends. (13-125-31)
By seeing the good householders, the wicked forest dwellers, the liberated, and those attached to their abode, you have become emaciated, O deer. (13-125-32)
The word, conveying a righteous meaning, spoken at the proper time and place, surely does not abide with you; because of that you are an emaciated deer. (13-125-33)
Being a wise one wishing to preserve your life, you seek means from those skilled in giving wealth; thus, indeed, you subsist, and because of that you are an emaciated deer. (13-125-34)
Seeing the increase of sins and the decline of auspiciousness, you certainly seek what is proper; therefore, you are like a thin deer. (13-125-35)
You certainly wish to please those who are mutually opposed; therefore, because you do not oppose your friends, you have become like an emaciated deer. (13-125-36)
You constantly think about people—both learned in the Vedas and engaged in wrong deeds, wise men as well as those whose senses are uncontrolled; therefore, I think, you have become emaciated like a deer. (13-125-37)
Thus, the demon, having been duly honoured, returned the honours to the Brāhmaṇa. He befriended him and then set him free for the purpose of their union. (13-125-38)
