================================================================================ Introduction to the Cāṇakya Nīti ================================================================================ The Work and Its Title The Cāṇakya Nīti, also known as the Cāṇakya Nīti Darpaṇa (The Mirror of Cāṇakya's Ethics) or simply Cāṇakya, is a celebrated collection of Sanskrit maxims on political wisdom, practical ethics, and the art of right living. Belonging to the broader tradition of nīti-śāstra (the science of polity and moral conduct), the work distils centuries of worldly experience into crisp, memorable verses that instruct rulers and commoners alike in the pursuit of a successful, righteous, and balanced life. The text before us, comprising seventeen chapters (adhyāyas), is the standard recension widely read and circulated in India and beyond. The Author: The Legendary Cāṇakya Tradition unanimously ascribes the work to Cāṇakya, also known by the names Kauṭilya and Viṣṇugupta, the brilliant Brahmin minister who, in the 4th century BCE, masterminded the overthrow of the Nanda dynasty and placed Chandragupta Maurya on the throne of Magadha, thereby founding the Mauryan Empire. Cāṇakya is equally revered as the author of the Arthaśāstra, the monumental treatise on statecraft, economics, and military strategy. While the Arthaśāstra is a systematic, analytical manual for the king and his administrators, the Cāṇakya Nīti is a more popular and personal work, offering pithy aphorisms that can be easily committed to memory and applied to the challenges of everyday life. The historicity of a single Cāṇakya composing both works is debated, but the figure — half historical, half mythical — has become the archetype of the wise, far-sighted, and ruthlessly pragmatic counsellor in Indian culture. Nature and Purpose Unlike the technical Arthaśāstra, the Cāṇakya Nīti is a subhāṣita-saṁgraha, a collection of well-spoken maxims, drawing from a vast pool of gnomic poetry and floating wisdom verses. The opening verses of the text itself declare that it is a rājanīti-samuccaya, "a compendium of political ethics," extracted from various scriptures and delivered for the welfare of the world. Its purpose is profoundly practical: to equip any intelligent person with the discernment to distinguish between right and wrong, auspicious and inauspicious, and to navigate the complexities of social, political, and domestic life with success and honour. The work is thus intended for a wide audience — kings, ministers, students, householders — and speaks with a voice that is by turns shrewd, cynical, compassionate, and profoundly spiritual. Structure and Chapter Content The Cāṇakya Nīti Darpaṇa consists of 17 chapters, containing a total of over three hundred verses. The organisation is thematic, though the sequence is not rigidly systematic. A broad survey of the chapters reveals the following major concerns: - Chapters 1–3: The foundations of wisdom — the marks of a wise man (paṇḍita) and a fool (mūrkha), the importance of good company, the value of learning, and the proper management of wealth and family. - Chapters 4–6: Virtue and vice; the testing of a man's character; the five sacred fathers and mothers; the strengths of different social classes (varṇas); and practical advice on social conduct. - Chapters 7–9: Purity of mind and body; the management of secrets; the wise use of wealth; contentment versus greed; and the path to liberation, including the renunciation of sense-objects. - Chapters 10–12: The supremacy of learning; the nature of true wealth; the marks of those destined for heaven and hell; the glories of the householder's life; and devotion to Viṣṇu, particularly in his forms as Rāma and Kṛṣṇa. - Chapters 13–15: Fate and human effort; the transience of life; the importance of righteousness (dharma); the value of good speech; and the characteristics of noble and ignoble persons. - Chapters 16–17: The fickleness of women and fortune; the tests of a king; the infamy of the wicked; the ultimate futility of unworldly learning; and the concluding emphasis on the single overwhelming power of a good quality. The work consistently moves between the mundane and the transcendent, insisting that the wise man is one who can master both the practical arts of the world and the inner arts of self-control. Style and Literary Features The verses of the Cāṇakya Nīti are composed in a variety of classical Sanskrit metres, predominantly the simple śloka (anuṣṭubh), with occasional longer metres such as upajāti, vaṁśastha, śārdūlavikrīḍita, and sragdharā for more complex thoughts. The language is direct, aphoristic, and richly figurative. The author draws copiously from everyday life to create striking similes: the bee extracting honey without harming the flower, the wise man gathering gold even from filth, the swan separating milk from water, the bamboo that does not become sandalwood by proximity, and the neem tree that will not turn sweet even when watered with milk and ghee. These images lodge the teaching firmly in the memory and make the abstract tangible. Ethical and Philosophical Foundations The worldview of the Cāṇakya Nīti is founded on the classical Indian framework of the three (or four) aims of life: dharma (righteousness), artha (wealth and power), and kāma (pleasure), with a clear eye toward mokṣa (liberation). The work is notable for its unapologetic realism. It insists that wealth is the foundation of worldly life, for "one who has wealth has friends, has relations, is a man, and is a scholar." At the same time, it repeatedly elevates dharma above all, declaring that "righteousness alone is unwavering in this ever-changing world" and that "by truth the earth is upheld." The ultimate happiness, it teaches, lies not in riches but in contentment, self-control, and devotion to God. Thus the Cāṇakya Nīti harmonises the pragmatic pursuit of power and prosperity with the highest ethical and spiritual ideals, offering a balanced path that avoids both naive idealism and heartless cynicism. Influence and Legacy The Cāṇakya Nīti has been one of the most popular and enduring works of Sanskrit literature. Its verses are quoted in everyday conversation across India, have been translated into numerous Indian and European languages, and continue to inspire modern management gurus, political thinkers, and self-help writers. The text belongs to a rich sub-genre of nīti literature that includes the Pañcatantra, the Hitopadeśa, and Bhartṛhari's Nītiśataka, all of which share the conviction that wisdom, though timeless, must be presented with wit and worldly insight to be effective. Within this tradition, the Cāṇakya Nīti holds a special place as the direct utterance of the legendary master of statecraft, addressing not only kings but every person who seeks to live a life of purpose, intelligence, and honour. This Translation The translation presented here is based on the widely accepted text of the Cāṇakya Nīti Darpaṇa in seventeen chapters, beginning with the invocation to Viṣṇu and concluding with the verse on the ketakī flower. It has been rendered in a verse-by-verse format, allowing the reader to appreciate each aphorism's independent force. This edition aims to serve both the general reader seeking accessible guidance and the student or scholar who wishes to study the original structure and precise wording of this timeless manual for living. ================================================================================ Adhyāya 1 ================================================================================ 01-01 > प्रणम्य शिरसा विष्णुं त्रैलोक्याधिपतिं प्रभुम् । > नानाशास्त्रोद्धृतं वक्ष्ये राजनीतिसमुच्चयम् ॥ ०१-०१ ॥ Bowing my head to Viṣṇu, the Lord, the overlord of the three worlds, I shall now expound a compendium of political science and ethics, drawn from various scriptures. ================================================================================ 01-02 > अधीत्येदं यथाशास्त्रं नरो जानाति सत्तमः । > धर्मोपदेशविख्यातं कार्याकार्यं शुभाशुभम् ॥ ०१-०२ ॥ Having studied this in accordance with the precepts of the treatises, a man, however excellent, comes to know what is righteous and what is unrighteous, what is to be done and what is not to be done, what is auspicious and what is inauspicious. ================================================================================ 01-03 > तदहं सम्प्रवक्ष्यामि लोकानां हितकाम्यया । > येन विज्ञातमात्रेण सर्वज्ञात्वं प्रपद्यते ॥ ०१-०३ ॥ Therefore, out of a sincere desire for the welfare of all people, I shall fully expound this work, through the mere knowledge of which a person attains omniscience. ================================================================================ 01-04 > मूर्खशिष्योपदेशेन दुष्टस्त्रीभरणेन च । > दुःखितैः सम्प्रयोगेण पण्डितोऽप्यवसीदति ॥ ०१-०४ ॥ Even a wise man is brought to ruin through instructing a foolish pupil, maintaining a wicked wife, and intimately associating with the miserable. ================================================================================ 01-05 > दुष्टा भार्या शठं मित्रं भृत्यश्चोत्तरदायकः । > ससर्पे च गृहे वासो मृत्युरेव न संशयः ॥ ०१-०५ ॥ A wicked wife, a deceitful friend, a servant who answers back, and dwelling in a house with a serpent — these are verily death itself, there is no doubt. ================================================================================ 01-06 > आपदर्थे धनं रक्षेद्दारान् रक्षेद्धनैरपि । > आत्मानं सततं रक्षेद्दारैरपि धनैरपि ॥ ०१-०६ ॥ One should guard wealth for times of calamity; one should protect one's wife even with that wealth; but one should always protect one's own self, even with one's wife and one's wealth. ================================================================================ 01-07 > आपदर्थे धनं रक्षेच्छ्रीमतां कुत आपदः । > कदाचिच्चलते लक्ष्मीः सञ्चितोऽपि विनश्यति ॥ ०१-०७ ॥ Guard your wealth for times of misfortune, for what misfortune can befall the wealthy? Yet fortune is ever fickle; even accumulated wealth can be destroyed. ================================================================================ 01-08 > यस्मिन्देशे न सम्मानो न वृत्तिर्न च बान्धवाः । > न च विद्यागमोऽप्यस्ति वासं तत्र न कारयेत् ॥ ०१-०८ ॥ One should not make a dwelling in a country where there is no honour, no livelihood, no kinsmen, and no opportunity for acquiring learning. ================================================================================ 01-09 > धनिकः श्रोत्रियो राजा नदी वैद्यस्तु पञ्चमः । > पञ्च यत्र न विद्यन्ते न तत्र दिवसं वसेत् ॥ ०१-०९ ॥ Where these five are not found — a creditor, a Vedic scholar, a king, a river, and a physician as the fifth — there one should not reside for even a single day. ================================================================================ 01-10 > लोकयात्रा भयं लज्जा दाक्षिण्यं त्यागशीलता । > पञ्च यत्र न विद्यन्ते न कुर्यात्तत्र संस्थितिम् ॥ ०१-१० ॥ Where these five do not exist — sustenance of worldly commerce, a sense of fear, a sense of shame, a sense of propriety, and a generous disposition — one should not take up permanent residence. ================================================================================ 01-11 > जानीयात्प्रेषणे भृत्यान्बान्धवान् व्यसनागमे । > मित्रं चापत्तिकालेषु भार्यां च विभवक्षये ॥ ०१-११ ॥ One comes to know a servant when sent on an errand, a kinsman when adversity arrives, a friend in times of calamity, and a wife when one's wealth is destroyed. ================================================================================ 01-12 > आतुरे व्यसने प्राप्ते दुर्भिक्षे शत्रुसङ्कटे । > राजद्वारे श्मशाने च यस्तिष्ठति स बान्धवः ॥ ०१-१२ ॥ He alone is a true kinsman who stands by one in sickness, in adversity, in famine, when surrounded by enemies, at the king's gate, and at the cremation ground. ================================================================================ 01-13 > यो ध्रुवाणि परित्यज्य अध्रुवं परिषेवते । > ध्रुवाणि तस्य नश्यन्ति चाध्रुवं नष्टमेव हि ॥ ०१-१३ ॥ He who abandons the certain to pursue the uncertain loses the certain, and the uncertain is already lost. ================================================================================ 01-14 > वरयेत्कुलजां प्राज्ञो विरूपामपि कन्यकाम् । > रूपशीलां न नीचस्य विवाहः सदृशे कुले ॥ ०१-१४ ॥ A wise man should choose a maiden of noble family even if she is unattractive, rather than one of low birth who is beautiful and well-mannered; marriage should be within an equal family. ================================================================================ 01-15 > नदीनां शस्त्रपाणीनां नखीनां शृङ्गिणां तथा । > विश्वासो नैव कर्तव्यः स्त्रीषु राजकुलेषु च ॥ ०१-१५ ॥ One must never place trust in rivers, in those who bear weapons, in those with claws or horns, in women, or in royal families. ================================================================================ 01-16 > विषादप्यमृतं ग्राह्यममेध्यादपि काञ्चनम् । > अमित्रादपि सद्वृत्तं बालादपि सुभाषितम् ॥ ०१-१६ ॥ Even from poison, nectar should be taken; even from filth, gold should be taken; even from an enemy, good conduct should be taken; and even from a child, a well-spoken word should be taken. ================================================================================ 01-17 > स्त्रीणां द्विगुण आहारो लज्जा चापि चतुर्गुणा । > साहसं षड्गुणं चैव कामश्चाष्टगुणः स्मृतः ॥ ०१-१७ ॥ In women, appetite is twofold, modesty fourfold, rashness sixfold, and desire, it is said, eightfold. ================================================================================ Adhyāya 2 ================================================================================ 02-01 > अनृतं साहसं माया मूर्खत्वमतिलोभिता । > अशौचत्वं निर्दयत्वं स्त्रीणां दोषाः स्वभावजाः ॥ ०२-०१ ॥ Falsehood, rashness, deception, foolishness, excessive greed, impurity, and cruelty — these are the natural faults of women. ================================================================================ 02-02 > भोज्यं भोजनशक्तिश्च रतिशक्तिर्वराङ्गना । > विभवो दानशक्तिश्च नाल्पस्य तपसः फलम् ॥ ०२-०२ ॥ The ability to enjoy food, the capacity for pleasure along with a beautiful woman, prosperity combined with the power of giving — these are the rare fruits of no small austerity. ================================================================================ 02-03 > यस्य पुत्रो वशीभूतो भार्या छन्दानुगामिनी । > विभवे यश्च सन्तुष्टस्तस्य स्वर्ग इहैव हि ॥ ०२-०३ ॥ He whose son is under his control, whose wife follows his will, and who is content with his wealth — for him, heaven is verily here on earth. ================================================================================ 02-04 > ते पुत्रा ये पितुर्भक्ताः स पिता यस्तु पोषकः । > तन्मित्रं यत्र विश्वासः सा भार्या यत्र निर्वृतिः ॥ ०२-०४ ॥ They alone are true sons who are devoted to their father; he alone is a true father who sustains his children; that alone is a true friend in whom trust is placed; and she alone is a true wife in whom one finds peace. ================================================================================ 02-05 > परोक्षे कार्यहन्तारं प्रत्यक्षे प्रियवादिनम् । > वर्जयेत्तादृशं मित्रं विषकुम्भं पयोमुखम् ॥ ०२-०५ ॥ One should avoid a friend who, behind one's back, destroys one's work and who, to one's face, speaks sweetly — such a friend is like a pot of poison with a surface of milk. ================================================================================ 02-06 > न विश्वसेत्कुमित्रे च मित्रे चापि न विश्वसेत् । > कदाचित्कुपितं मित्रं सर्वं गुह्यं प्रकाशयेत् ॥ ०२-०६ ॥ Do not trust a false friend, nor place excessive trust even in a true friend; for a friend, when provoked at some point, may reveal all one's secrets. ================================================================================ 02-07 > मनसा चिन्तितं कार्यं वाचा नैव प्रकाशयेत् । > मन्त्रेण रक्षयेद्गूढं कार्ये चापि नियोजयेत् ॥ ०२-०७ ॥ A matter pondered in the mind should never be revealed by speech; one should protect it by secrecy and put it into action only with counsel. ================================================================================ 02-08 > कष्टं च खलु मूर्खत्वं कष्टं च खलु यौवनम् । > कष्टात्कष्टतरं चैव परगेहनिवासनम् ॥ ०२-०८ ॥ Wretched indeed is foolishness; wretched indeed is youth; but more wretched than the most wretched is dwelling in another's house. ================================================================================ 02-09 > शैले शैले च माणिक्यं मौक्तिकं न गजे गजे । > साधवो न हि सर्वत्र चन्दनं न वने वने ॥ ०२-०९ ॥ Not every mountain holds a gem, not every elephant bears a pearl; the good are not found everywhere, and sandalwood does not grow in every forest. ================================================================================ 02-10 > पुत्राश्च विविधैः शीलैर्नियोज्याः सततं बुधैः । > नीतिज्ञाः शीलसम्पन्ना भवन्ति कुलपूजिताः ॥ ०२-१० ॥ Sons should constantly be engaged by the wise in various disciplines of character; those who are versed in ethics and endowed with good character become the honour of their family. ================================================================================ 02-11 > माता शत्रुः पिता वैरी याभ्यां बाला न पाठिताः । > सभामध्ये न शोभन्ते हंसमध्ये बको यथा ॥ ०२-११ ॥ A mother who does not educate her children is an enemy, and so is a father; just as a crane does not shine in the midst of swans, so untaught children do not shine in an assembly. ================================================================================ 02-12 > लालनाद्बहवो दोषास्ताडने बहवो गुणाः । > तस्मात्पुत्रं च शिष्यं च ताडयेन्न तु लालयेत् ॥ ०२-१२ ॥ Many are the faults that arise from indulgence; many are the virtues produced by chastisement. Therefore, one should chastise both son and pupil, and never indulge them. ================================================================================ 02-13 > श्लोकेन वा तदर्धेन तदर्धार्धाक्षरेण वा । > अबन्ध्यं दिवसं कुर्याद्दानाध्ययनकर्मभिः ॥ ०२-१३ ॥ Let no day pass in vain; let it be filled, even if only with a single verse, half a verse, or even half a syllable, with acts of giving and study. ================================================================================ 02-14 > कान्तावियोगः स्वजनापमानं > ऋणस्य शेषं कुनृपस्य सेवा । > दारिद्र्यभावाद्विमुखं च मित्रं > विनाग्निना पञ्च दहन्ति कायम् ॥ ०२-१४ ॥ Separation from the beloved, disgrace from one's own people, a lingering debt, service to a bad king, poverty, and a friend grown indifferent — these five burn the body even without fire. ================================================================================ 02-15 > नदीतीरे च ये वृक्षाः परगेहेषु कामिनी । > मन्त्रहीनाश्च राजानः शीघ्रं नश्यन्त्यसंशयम् ॥ ०२-१५ ॥ Trees growing on a riverbank, a mistress in another's house, and kings without sound counsel perish swiftly, without a doubt. ================================================================================ 02-16 > बलं विद्या च विप्राणां राज्ञां सैन्यं बलं तथा । > बलं वित्तं च वैश्यानां शूद्राणां पारिचर्यकम् ॥ ०२-१६ ॥ Learning is the strength of Brahmins, the army is the strength of kings, wealth is the strength of Vaiśyas, and service is the strength of Śūdras. ================================================================================ 02-17 > निर्धनं पुरुषं वेश्या प्रजा भग्नं नृपं त्यजेत् । > खगा वीतफलं वृक्षं भुक्त्वा चाभ्यागतो गृहम् ॥ ०२-१७ ॥ A courtesan abandons a penniless man, subjects abandon a defeated king, birds abandon a tree that bears no fruit, and a guest, having eaten, abandons the house. ================================================================================ 02-18 > गृहीत्वा दक्षिणां विप्रास्त्यजन्ति यजमानकम् । > प्राप्तविद्या गुरुं शिष्या दग्धारण्यं मृगास्तथा ॥ ०२-१८ ॥ Priests abandon the sacrificer after taking their dakṣiṇā; disciples abandon their teacher after obtaining their learning; and animals abandon a forest that has been consumed by fire. ================================================================================ 02-19 > दुराचारी दुरादृष्टिर्दुरावासी च दुर्जनः । > यन्मैत्री क्रियते पुंभिर्नरः शीघ्रं विनश्यति ॥ ०२-१९ ॥ A man who is ill-behaved, of evil aspect, of wicked dwelling, and malicious — the friendship that is formed with him by men quickly leads a man to destruction. ================================================================================ 02-20 > समाने शोभते प्रीतिः राज्ञि सेवा च शोभते । > वाणिज्यं व्यवहारेषु दिव्या स्त्री शोभते गृहे ॥ ०२-२० ॥ Affection shines best among equals; service shines best when rendered to a king; commerce shines in business dealings; and a beautiful woman shines best at home. ================================================================================ Adhyāya 3 ================================================================================ 03-01 > कस्य दोषः कुले नास्ति व्याधिना को न पीडितः । > व्यसनं केन न प्राप्तं कस्य सौख्यं निरन्तरम् ॥ ०३-०१ ॥ What family is without a fault? Who is not afflicted by disease? Who has not met with calamity? Whose happiness has been uninterrupted? ================================================================================ 03-02 > आचारः कुलमाख्याति देशमाख्याति भाषणम् । > सम्भ्रमः स्नेहमाख्याति वपुराख्याति भोजनम् ॥ ०३-०२ ॥ Conduct proclaims a family; speech proclaims a region; cordiality proclaims affection; and the body proclaims the food one eats. ================================================================================ 03-03 > सुकुले योजयेत्कन्यां पुत्रं विद्यासु योजयेत् । > व्यसने योजयेच्छत्रुं मित्रं धर्मेण योजयेत् ॥ ०३-०३ ॥ Bestow a daughter in a good family; engage a son in the pursuit of learning; direct an enemy towards calamity; and engage a friend in the path of righteousness. ================================================================================ 03-04 > दुर्जनस्य च सर्पस्य वरं सर्पो न दुर्जनः । > सर्पो दंशति काले तु दुर्जनस्तु पदे पदे ॥ ०३-०४ ॥ Between a wicked man and a serpent, the serpent is the better choice; a serpent bites only at certain times, but a wicked man at every step. ================================================================================ 03-05 > एतदर्थे कुलीनानां नृपाः कुर्वन्ति सङ्ग्रहम् । > आदिमध्यावसानेषु न ते गच्छन्ति विक्रियाम् ॥ ०३-०५ ॥ It is for this very reason that kings extend their patronage to those of noble lineage, for they do not deviate from their course in the beginning, middle, or end. ================================================================================ 03-06 > प्रलये भिन्नमर्यादा भवन्ति किल सागराः । > सागरा भेदमिच्छन्ति प्रलयेऽपि न साधवः ॥ ०३-०६ ॥ Even the oceans, it is said, transgress their boundaries at the time of universal dissolution; but the good, even at the time of dissolution, do not wish to breach their limits. ================================================================================ 03-07 > मूर्खस्तु प्रहर्तव्यः प्रत्यक्षो द्विपदः पशुः । > भिद्यते वाक्यशल्येन अदृशं कण्टकं यथा ॥ ०३-०७ ॥ A fool is to be directly perceived as a two-legged animal; a word-dart shatters him, as an unseen thorn does. ================================================================================ 03-08 > रूपयौवनसम्पन्ना विशालकुलसम्भवाः । > विद्याहीना न शोभन्ते निर्गन्धाः किंशुका यथा ॥ ०३-०८ ॥ Women possessed of beauty and youth, born in vast and noble families, do not shine if they lack learning, just like the flower of the Kiṃśuka tree, which has no fragrance. ================================================================================ 03-09 > कोकिलानां स्वरो रूपं स्त्रीणां रूपं पतिव्रतम् । > विद्या रूपं कुरूपाणां क्षमा रूपं तपस्विनाम् ॥ ०३-०९ ॥ The sweet voice is the beauty of the cuckoo; fidelity to the husband is the beauty of women; learning is the beauty of those who are physically unattractive; and patience is the beauty of ascetics. ================================================================================ 03-10 > त्यजेदेकं कुलस्यार्थे ग्रामस्यार्थे कुलं त्यजेत् । > ग्रामं जनपदस्यार्थे आत्मार्थे पृथिवीं त्यजेत् ॥ ०३-१० ॥ For the sake of the family, a single member may be abandoned; for the sake of the village, a family may be abandoned; for the sake of the country, a village may be abandoned; and for the sake of the self, the whole earth may be abandoned. ================================================================================ 03-11 > उद्योगे नास्ति दारिद्र्यं जपतो नास्ति पातकम् । > मौनेन कलहो नास्ति नास्ति जागरिते भयम् ॥ ०३-११ ॥ Poverty does not exist where there is industry; sin does not exist where there is constant prayer; quarrels do not exist where there is silence; and fear does not exist where there is vigilance. ================================================================================ 03-12 > अतिरूपेण वा सीता अतिगर्वेण रावणः । > अतिदानाद्बलिर्बद्धो ह्यतिसर्वत्र वर्जयेत् ॥ ०३-१२ ॥ Through excessive beauty, Sītā was taken; through excessive arrogance, Rāvaṇa fell; through excessive charity, Bali was bound. Therefore, excess in everything should be avoided. ================================================================================ 03-13 > को हि भारः समर्थानां किं दूरं व्यवसायिनाम् । > को विदेशः सुविद्यानां कः परः प्रियवादिनाम् ॥ ०३-१३ ॥ What indeed is a burden for those who are capable? What is distant for those who are determined? What is a foreign land for those who are well-educated? Who is a stranger for those of pleasant speech? ================================================================================ 03-14 > एकेनापि सुवृक्षेण पुष्पितेन सुगन्धिना । > वासितं तद्वनं सर्वं सुपुत्रेण कुलं यथा ॥ ०३-१४ ॥ Just as an entire forest is perfumed by a single excellent tree that is full of blossoms and exudes sweet fragrance, so is an entire family perfumed by a single virtuous son. ================================================================================ 03-15 > एकेन शुष्कवृक्षेण दह्यमानेन वह्निना । > दह्यते तद्वनं सर्वं कुपुत्रेण कुलं यथा ॥ ०३-१५ ॥ Just as a whole forest is burned down by a single dry tree when set ablaze by fire, so is a whole family ruined by a single bad son. ================================================================================ 03-16 > एकेनापि सुपुत्रेण विद्यायुक्तेन साधुना । > आह्लादितं कुलं सर्वं यथा चन्द्रेण शर्वरी ॥ ०३-१६ ॥ Just as the entire night is made joyful by a single moon, so is an entire family delighted by a single excellent son, endowed with learning and righteousness. ================================================================================ 03-17 > किं जातैर्बहुभिः पुत्रैः शोकसन्तापकारकैः । > वरमेकः कुलालम्बी यत्र विश्राम्यते कुलम् ॥ ०३-१७ ॥ What is the use of many sons who only cause sorrow and anguish? Better is the one son on whom the family leans and in whom the family finds its repose. ================================================================================ 03-18 > लालयेत्पञ्चवर्षाणि दशवर्षाणि ताडयेत् । > प्राप्ते तु षोडशे वर्षे पुत्रे मित्रवदाचरेत् ॥ ०३-१८ ॥ Indulge a son for the first five years, chastise him for the next ten years; but when he has reached his sixteenth year, treat him as a friend. ================================================================================ 03-19 > उपसर्गेऽन्यचक्रे च दुर्भिक्षे च भयावहे । > असाधुजनसम्पर्के यः पलायेत्स जीवति ॥ ०३-१९ ॥ In a time of national calamity, in invasion by a foreign army, in famine, and in times of terror, and when surrounded by the wicked, he who flees survives. ================================================================================ 03-20 > धर्मार्थकाममोक्षाणां यस्यैकोऽपि न विद्यते । > अजागलस्तनस्येव तस्य जन्म निरर्थकम् ॥ ०३-२० ॥ He for whom not even one of the four aims of human life — righteousness, wealth, pleasure, and liberation — exists has a birth as useless as the teat on the neck of a goat. ================================================================================ 03-21 > मूर्खा यत्र न पूज्यन्ते धान्यं यत्र सुसञ्चितम् । > दाम्पत्ये कलहो नास्ति तत्र श्रीः स्वयमागता ॥ ०३-२१ ॥ Where fools are not honoured, where grain is well stored, and where there is no quarrel between husband and wife, there Fortune comes of her own accord. ================================================================================ 03-22 > अयममृतनिधानं नायकोऽप्योषधीनां > अमृतमयशरीरः कान्तियुक्तोऽपि चन्द्रः । > भवति विगतरश्मिर्मण्डलं प्राप्य भानोः > परसदननिविष्टः को लघुत्वं न याति ॥ ०३-२२ ॥ Even the moon, the lord of medicinal herbs and repository of nectar, whose body is made of immortality and who is possessed of radiance, loses his lustre when he enters the sun's disc. Who does not experience insignificance upon entering another's abode? ================================================================================ Adhyāya 4 ================================================================================ 04-01 > आयुः कर्म च वित्तं च विद्या निधनमेव च । > पञ्चैतानि हि सृज्यन्ते गर्भस्थस्यैव देहिनः ॥ ०४-०१ ॥ Lifespan, action, wealth, learning, and death — these five are indeed ordained for the embodied soul even while it is still in the womb. ================================================================================ 04-02 > साधुभ्यस्ते निवर्तन्ते पुत्रमित्राणि बान्धवाः । > ये च तैः सह गन्तारस्तद्धर्मात्सुकृतं कुलम् ॥ ०४-०२ ॥ Virtuous men turn away from those with whom their sons, friends, and kinsmen consort; only those who follow those good men and their righteous conduct belong to a family of good deeds. ================================================================================ 04-03 > दर्शनध्यानसंस्पर्शैर्मत्सी कूर्मी च पक्षिणी । > शिशुं पालयते नित्यं तथा सज्जनसङ्गतिः ॥ ०४-०३ ॥ Just as a fish, a turtle, and a bird constantly nurture their young through sight, meditation, and touch, so does the company of the righteous nurture a person. ================================================================================ 04-04 > यावत्स्वस्थो ह्ययं देहो यावन्मृत्युश्च दूरतः । > तावदात्महितं कुर्यात्प्राणान्ते किं करिष्यति ॥ ०४-०४ ॥ As long as this body remains healthy and death is far away, one should act for the welfare of the self; what can one do when the final breath has come? ================================================================================ 04-05 > कामधेनुगुणा विद्या ह्यकाले फलदायिनी । > प्रवासे मातृसदृशी विद्या गुप्तं धनं स्मृतम् ॥ ०४-०५ ॥ Learning possesses the qualities of the wish-fulfilling cow, yielding its fruit even at an unseasonable time. When one is abroad, learning is like a mother; it is remembered as wealth that is guarded in secrecy. ================================================================================ 04-06 > एकोऽपि गुणवान्पुत्रो निर्गुणेन शतेन किम् । > एकश्चन्द्रस्तमो हन्ति न च ताराः सहस्रशः ॥ ०४-०६ ॥ Even a single son endowed with virtue is enough; what is the use of a hundred who are without merit? A single moon dispels the darkness; a thousand stars do not. ================================================================================ 04-07 > मूर्खश्चिरायुर्जातोऽपि तस्माज्जातमृतो वरः । > मृतः स चाल्पदुःखाय यावज्जीवं जडो दहेत् ॥ ०४-०७ ॥ Even if a fool should live long, a child who is born dead is better; that dead child causes grief for but a short while, but the fool burns his family as long as he lives. ================================================================================ 04-08 > कुग्रामवासः कुलहीनसेवा > कुभोजनं क्रोधमुखी च भार्या । > पुत्रश्च मूर्खो विधवा च कन्या > विनाग्निना षट्प्रदहन्ति कायम् ॥ ०४-०८ ॥ Dwelling in a wretched village, serving a man of low family, eating bad food, a wife with an angry face, a foolish son, and a widowed daughter — these six burn the body even without fire. ================================================================================ 04-09 > किं तया क्रियते धेन्वा या न दोग्ध्री न गर्भिणी । > कोऽर्थः पुत्रेण जातेन यो न विद्वान् न भक्तिमान् ॥ ०४-०९ ॥ What is the use of that cow which neither gives milk nor bears calves? What is the use of a son who is born neither learned nor devoted? ================================================================================ 04-10 > संसारतापदग्धानां त्रयो विश्रान्तिहेतवः । > अपत्यं च कलत्रं च सतां सङ्गतिरेव च ॥ ०४-१० ॥ For those scorched by the heat of worldly existence, there are three sources of solace: offspring, a devoted wife, and the company of the virtuous. ================================================================================ 04-11 > सकृज्जल्पन्ति राजानः सकृज्जल्पन्ति पण्डिताः । > सकृत्कन्याः प्रदीयन्ते त्रीण्येतानि सकृत्सकृत् ॥ ०४-११ ॥ Kings speak but once; the wise utter their pronouncement but once; a maiden is given in marriage but once — these three things are done once and for all. ================================================================================ 04-12 > एकाकिना तपो द्वाभ्यां पठनं गायनं त्रिभिः । > चतुर्भिर्गमनं क्षेत्रं पञ्चभिर्बहुभी रणः ॥ ०४-१२ ॥ Austerity is to be practiced alone; study in pairs; singing in a group of three; travel to the fields in a group of four; agriculture by five; and warfare by many. ================================================================================ 04-13 > सा भार्या या शुचिर्दक्षा सा भार्या या पतिव्रता । > सा भार्या या पतिप्रीता सा भार्या सत्यवादिनी ॥ ०४-१३ ॥ She alone is a wife who is pure and capable; she alone is a wife who is devoted to her husband; she alone is a wife who delights her husband; she alone is a wife who speaks the truth. ================================================================================ 04-14 > अपुत्रस्य गृहं शून्यं दिशः शून्यास्त्वबान्धवाः । > मूर्खस्य हृदयं शून्यं सर्वशून्या दरिद्रता ॥ ०४-१४ ॥ The house of a sonless man is empty; the directions are empty for one without kinsmen; the heart of a fool is empty; and poverty makes everything empty. ================================================================================ 04-15 > अनभ्यासे विषं शास्त्रमजीर्णे भोजनं विषम् । > दरिद्रस्य विषं गोष्ठी वृद्धस्य तरुणी विषम् ॥ ०४-१५ ॥ For one who has not practiced it, scripture is poison; for one suffering from indigestion, even food is poison; for a poor man, social gatherings are poison; and for an old man, a young woman is poison. ================================================================================ 04-16 > त्यजेद्धर्मं दयाहीनं विद्याहीनं गुरुं त्यजेत् । > त्यजेत्क्रोधमुखीं भार्यां निःस्नेहान्बान्धवांस्त्यजेत् ॥ ०४-१६ ॥ Abandon a righteousness that is devoid of compassion; abandon a teacher who is devoid of learning; abandon a wife whose face is ever full of anger; abandon kinsmen who are devoid of affection. ================================================================================ 04-17 > अध्वा जरा देहवतां पर्वतानां जलं जरा । > अमैथुनं जरा स्त्रीणां वस्त्राणामातपो जरा ॥ ०४-१७ ॥ Travel is the decay of embodied beings; water is the decay of mountains; lack of intimate union is the decay of women; and sunlight is the decay of garments. ================================================================================ 04-18 > इन्द्रियाणि च संयम्य बकवत्पण्डितो नरः । > देशकालबलं ज्ञात्वा सर्वकार्याणि साधयेत् ॥ ०४-१८ ॥ Having restrained his senses like a heron, a wise man, after understanding the place, the time, and his own strength, accomplishes all his undertakings. ================================================================================ 04-19 > कः कालः कानि मित्राणि को देशः कौ व्ययागमौ । > कश्चाहं का च मे शक्तिरिति चिन्त्यं मुहुर्मुहुः ॥ ०४-१९ ॥ What is the time? Who are the friends? What is the place? What are the income and expenditure? Who am I? And what is my strength? These things must be contemplated constantly. ================================================================================ 04-20 > अग्निर्देवो द्विजातीनां मुनीनां हृदि दैवतम् । > प्रतिमा स्वल्पबुद्धीनां सर्वत्र समदर्शिनः ॥ ०४-२० ॥ Fire is the deity of the twice-born; the deity resides in the heart of the sages; an image is the deity of those of little understanding; but for those of equal vision, the divine is everywhere. ================================================================================ Adhyāya 5 ================================================================================ 05-01 > गुरुरग्निर्द्विजातीनां वर्णानां ब्राह्मणो गुरुः । > पतिरेव गुरुः स्त्रीणां सर्वस्याभ्यागतो गुरुः ॥ ०५-०१ ॥ The preceptor is the sacred fire for the twice-born; the Brahmin is the preceptor of all the castes; the husband alone is the preceptor of women; and a guest is the preceptor of everyone. ================================================================================ 05-02 > यथा चतुर्भिः कनकं परीक्ष्यते > निघर्षणच्छेदनतापताडनैः । > तथा चतुर्भिः पुरुषः परीक्ष्यते > त्यागेन शीलेन गुणेन कर्मणा ॥ ०५-०२ ॥ Just as gold is tested by four means — by rubbing, cutting, heating, and beating — so is a man tested by four means — by his renunciation, his character, his virtues, and his actions. ================================================================================ 05-03 > तावद्भयेषु भेतव्यं यावद्भयमनागतम् । > आगतं तु भयं वीक्ष्य प्रहर्तव्यमशङ्कया ॥ ०५-०३ ॥ One should fear dangers only as long as the danger has not yet arrived; but when the danger has actually come, one should strike at it without hesitation. ================================================================================ 05-04 > एकोदरसमुद्भूता एकनक्षत्रजातकाः । > न भवन्ति समाः शीले यथा बदरकण्टकाः ॥ ०५-०४ ॥ Though born of the same womb and born under the same stars, men are not alike in character, just as the fruits of the Badarī tree are not like its thorns. ================================================================================ 05-05 > निःस्पृहो नाधिकारी स्यान् नाकामो मण्डनप्रियः । > नाविदग्धः प्रियं ब्रूयात्स्पष्टवक्ता न वञ्चकः ॥ ०५-०५ ॥ A man without desire should not hold an office of authority; one without passion should not be fond of adornment; one who is not clever should not speak flatteringly; and one who is plain-spoken should not be a deceiver. ================================================================================ 05-06 > मूर्खाणां पण्डिता द्वेष्या अधनानां महाधनाः । > पराङ्गना कुलस्त्रीणां सुभगानां च दुर्भगाः ॥ ०५-०६ ॥ The wise are hated by fools; the extremely wealthy are hated by the poor; a chaste woman is hated by an adulteress; and the fortunate are hated by the unfortunate. ================================================================================ 05-07 > आलस्योपगता विद्या परहस्तगतं धनम् । > अल्पबीजं हतं क्षेत्रं हतं सैन्यमनायकम् ॥ ०५-०७ ॥ Learning that comes upon one plagued by laziness, wealth that has passed into another's hands, a field with scant seed, and an army without a commander — all these are as good as destroyed. ================================================================================ 05-08 > अभ्यासाद्धार्यते विद्या कुलं शीलेन धार्यते । > गुणेन ज्ञायते त्वार्यः कोपो नेत्रेण गम्यते ॥ ०५-०८ ॥ Learning is sustained by constant practice; lineage is sustained by good character; a noble man is recognized by his virtues; and anger is perceived through the eyes. ================================================================================ 05-09 > वित्तेन रक्ष्यते धर्मो विद्या योगेन रक्ष्यते । > मृदुना रक्ष्यते भूपः सत्स्त्रिया रक्ष्यते गृहम् ॥ ०५-०९ ॥ Righteousness is protected by wealth; learning is protected by application; a king is protected by gentleness; and a home is protected by a virtuous wife. ================================================================================ 05-10 > अन्यथा वेदशास्त्राणि ज्ञानपाण्डित्यमन्यथा । > अन्यथा तत्पदं शान्तं लोकाः क्लिश्यन्ति चान्यथा ॥ ०५-१० ॥ The books of the Vedas say one thing; knowledge and learning say another thing; and that state of peaceful liberation is yet another thing; thus do people torment themselves, wandering in confusion. ================================================================================ 05-11 > दारिद्र्यनाशनं दानं शीलं दुर्गतिनाशनम् । > अज्ञाननाशिनी प्रज्ञा भावना भयनाशिनी ॥ ०५-११ ॥ Charity destroys poverty; good character destroys the path to misfortune; wisdom destroys ignorance; and devout contemplation destroys fear. ================================================================================ 05-12 > नास्ति कामसमो व्याधिर्नास्ति मोहसमो रिपुः । > नास्ति कोपसमो वह्निर्नास्ति ज्ञानात्परं सुखम् ॥ ०५-१२ ॥ There is no disease equal to desire; there is no enemy equal to delusion; there is no fire equal to anger; and there is no happiness greater than knowledge. ================================================================================ 05-13 > जन्ममृत्यू हि यात्येको भुनक्त्येकः शुभाशुभम् । > नरकेषु पतत्येक एको याति परां गतिम् ॥ ०५-१३ ॥ A man is born alone, dies alone, experiences the fruits of good and evil deeds alone, falls into the hells alone, and goes to the supreme state alone. ================================================================================ 05-14 > तृणं ब्रह्मविदः स्वर्गस्तृणं शूरस्य जीवितम् । > जिताशस्य तृणं नारी निःस्पृहस्य तृणं जगत् ॥ ०५-१४ ॥ For one who knows Brahman, even heaven is but a blade of grass; for a hero, life itself is but a blade of grass; for one who has conquered desire, a woman is a blade of grass; and for one who is free from craving, the entire world is a blade of grass. ================================================================================ 05-15 > विद्या मित्रं प्रवासे च भार्या मित्रं गृहेषु च । > व्याधितस्यौषधं मित्रं धर्मो मित्रं मृतस्य च ॥ ०५-१५ ॥ Learning is a friend when one is abroad; a wife is a friend at home; medicine is a friend to the sick; and righteousness is the friend of the dead. ================================================================================ 05-16 > वृथा वृष्टिः समुद्रेषु वृथा तृप्तस्य भोजनम् । > वृथा दानं समर्थस्य वृथा दीपो दिवापि च ॥ ०५-१६ ॥ Rain upon the ocean is in vain; offering food to one who is already satiated is in vain; charity given by one who is deeply capable is in vain; and a lamp in broad daylight is in vain. ================================================================================ 05-17 > नास्ति मेघसमं तोयं नास्ति चात्मसमं बलम् । > नास्ति चक्षुःसमं तेजो नास्ति धान्यसमं प्रियम् ॥ ०५-१७ ॥ There is no water equal to rain; there is no strength equal to one's own self; there is no light equal to that of the eye; and there is no delight equal to that of grain. ================================================================================ 05-18 > अधना धनमिच्छन्ति वाचं चैव चतुष्पदाः । > मानवाः स्वर्गमिच्छन्ति मोक्षमिच्छन्ति देवताः ॥ ०५-१८ ॥ The poor desire wealth; four-footed animals desire speech; human beings desire heaven; and the gods desire liberation. ================================================================================ 05-19 > सत्येन धार्यते पृथ्वी सत्येन तपते रविः । > सत्येन वाति वायुश्च सर्वं सत्ये प्रतिष्ठितम् ॥ ०५-१९ ॥ The earth is upheld by truth; the sun blazes by truth; the wind blows by truth; everything is founded on truth. ================================================================================ 05-20 > चला लक्ष्मीश्चलाः प्राणाश्चले जीवितमन्दिरे । > चलाचले च संसारे धर्म एको हि निश्चलः ॥ ०५-२० ॥ Fortune is fickle, life-breaths are fickle, life itself is fickle in its dwelling. In this ever-changing and unsteady world, righteousness alone is unwavering. ================================================================================ 05-21 > नराणां नापितो धूर्तः पक्षिणां चैव वायसः । > चतुष्पादं शृगालस्तु स्त्रीणां धूर्ता च मालिनी ॥ ०५-२१ ॥ Among men, the barber is the most cunning; among birds, the crow; among four-footed animals, the jackal; and among women, the garland-maker's wife. ================================================================================ 05-22 > जनिता चोपनेता च यस्तु विद्यां प्रयच्छति । > अन्नदाता भयत्राता पञ्चैते पितरः स्मृताः ॥ ०५-२२ ॥ The father who begets a child, the one who initiates him, the one who imparts learning to him, the one who gives him food, and the one who protects him from fear — these five are remembered as the fathers. ================================================================================ 05-23 > राजपत्नी गुरोः पत्नी मित्रपत्नी तथैव च । > पत्नीमाता स्वमाता च पञ्चैता मातरः स्मृताः ॥ ०५-२३ ॥ The wife of the king, the wife of the preceptor, the wife of a friend, the mother of one's wife, and one's own mother — these five are remembered as the mothers. ================================================================================ Adhyāya 6 ================================================================================ 06-01 > श्रुत्वा धर्मं विजानाति श्रुत्वा त्यजति दुर्मतिम् । > श्रुत्वा ज्ञानमवाप्नोति श्रुत्वा मोक्षमवाप्नुयात् ॥ ०६-०१ ॥ Having heard, one knows what is righteous; having heard, one abandons a wicked mind; having heard, one obtains knowledge; having heard, one may attain liberation. ================================================================================ 06-02 > पक्षिणः काकश्चण्डालः पशूनां चैव कुक्कुरः । > मुनीनां पापश्चण्डालः सर्वचाण्डालनिन्दकः ॥ ०६-०२ ॥ Among birds, the crow is the lowest; among beasts, the dog; among sages, the sinner is the lowest; but he who slanders all is the lowest of the low. ================================================================================ 06-03 > भस्मना शुद्ध्यते कास्यं ताम्रमम्लेन शुद्ध्यति । > रजसा शुद्ध्यते नारी नदी वेगेन शुद्ध्यति ॥ ०६-०३ ॥ Bronze is purified by ashes; copper is purified by acids; a woman is purified by her menstrual course; and a river is purified by its swift current. ================================================================================ 06-04 > भ्रमन्सम्पूज्यते राजा भ्रमन्सम्पूज्यते द्विजः । > भ्रमन्सम्पूज्यते योगी स्त्री भ्रमन्ती विनश्यति ॥ ०६-०४ ॥ A king is honoured by his touring the realm; a Brahmin is honoured by his moving about; a Yogin is honoured by his wandering; but a woman who wanders about is ruined. ================================================================================ 06-05 > यस्यार्थास्तस्य मित्राणि यस्यार्थास्तस्य बान्धवाः । > यस्यार्थाः स पुमाँल्लोके यस्यार्थाः स च पण्डितः ॥ ०६-०५ ॥ He who has wealth has friends; he who has wealth has kinsmen; he who has wealth is a man of consequence in the world; he who has wealth is the one deemed wise. ================================================================================ 06-06 > तादृशी जायते बुद्धिर्व्यवसायोऽपि तादृशः । > सहायास्तादृशा एव यादृशी भवितव्यता ॥ ०६-०६ ॥ That kind of intelligence arises, that kind of resolve comes forth, and just those kinds of companions appear, as the nature of one's destiny dictates. ================================================================================ 06-07 > कालः पचति भूतानि कालः संहरते प्रजाः । > कालः सुप्तेषु जागर्ति कालो हि दुरतिक्रमः ॥ ०६-०७ ॥ Time ripens all beings; Time draws back all creatures; Time is awake even when all else sleeps; Time is indeed insurmountable. ================================================================================ 06-08 > न पश्यति च जन्मान्धः कामान्धो नैव पश्यति । > मदोन्मत्ता न पश्यन्ति अर्थी दोषं न पश्यति ॥ ०६-०८ ॥ One blind from birth does not see; one blinded by desire certainly does not see; those intoxicated by pride do not perceive; and one obsessed with a purpose does not see his own fault. ================================================================================ 06-09 > स्वयं कर्म करोत्यात्मा स्वयं तत्फलमश्नुते । > स्वयं भ्रमति संसारे स्वयं तस्माद्विमुच्यते ॥ ०६-०९ ॥ The self itself performs its own actions; the self itself experiences the fruit; the self itself wanders through the cycle of births; and by the self itself, it is freed from it. ================================================================================ 06-10 > राजा राष्ट्रकृतं पापं राज्ञः पापं पुरोहितः । > भर्ता च स्त्रीकृतं पापं शिष्यपापं गुरुस्तथा ॥ ०६-१० ॥ A king bears the sin committed in his kingdom; the officiating priest bears the sin of the king; a husband bears the sin committed by his wife; and likewise, a preceptor bears the sin of his disciple. ================================================================================ 06-11 > ऋणकर्ता पिता शत्रुर्माता च व्यभिचारिणी । > भार्या रूपवती शत्रुः पुत्रः शत्रुरपण्डितः ॥ ०६-११ ॥ A father who is a debtor is an enemy; a mother who is unchaste is an enemy; a wife who is excessively beautiful is an enemy; and a son who is unlearned is an enemy. ================================================================================ 06-12 > लुब्धमर्थेन गृह्णीयात् स्तब्धमञ्जलिकर्मणा । > मूर्खं छन्दोऽनुवृत्त्या च यथार्थत्वेन पण्डितम् ॥ ०६-१२ ॥ A greedy man should be won over by wealth; an arrogant man by the gesture of folded hands; a fool by compliance with his whims; and a wise man by truthfulness and straightforwardness. ================================================================================ 06-13 > वरं न राज्यं न कुराजराज्यं > वरं न मित्रं न कुमित्रमित्रम् । > वरं न शिष्यो न कुशिष्यशिष्यो > वरं न दारा न कुदारदाराः ॥ ०६-१३ ॥ Better no kingdom than a kingdom ruled by a bad king; better no friend than a friendship with a wicked friend; better no disciple than a wicked disciple; and better no wife than a wicked wife. ================================================================================ 06-14 > कुराजराज्येन कुतः प्रजासुखं > कुमित्रमित्रेण कुतोऽभिनिर्वृतिः । > कुदारदारैश्च कुतो गृहे रतिः > कुशिष्यशिष्यमध्यापयतः कुतो यशः ॥ ०६-१४ ॥ From a kingdom ruled by a bad king, how can the subjects have happiness? From a friendship with a bad friend, how can there be any peace? From a wicked wife, how can there be any delight in the home? And from teaching a wicked disciple, how can there be any renown? ================================================================================ 06-15 > सिंहादेकं बकादेकं शिक्षेच्चत्वारि कुक्कुटात् । > वायसात्पञ्च शिक्षेच्च षट्शुनस्त्रीणि गर्दभात् ॥ ०६-१५ ॥ From a lion, learn one quality; from a crane, one; from a cock, four; from a crow, five; from a dog, six; and from a donkey, three. ================================================================================ 06-16 > प्रभूतं कार्यमल्पं वा यन्नरः कर्तुमिच्छति । > सर्वारम्भेण तत्कार्यं सिंहादेकं प्रचक्षते ॥ ०६-१६ ॥ Whatever great or small task a man desires to accomplish, he should apply all his energy to that work — this one trait they say is learned from the lion. ================================================================================ 06-17 > इन्द्रियाणि च संयम्य रागद्वेषविवर्जितः । > समदुःखसुखः शान्तः तत्त्वज्ञः साधुरुच्यते ॥ ०६-१७ ॥ Having restrained his senses, free from attachment and aversion, equanimous in sorrow and happiness, tranquil, and knowing the truth — such a man is called a sage. ================================================================================ 06-18 > प्रत्युत्थानं च युद्धं च संविभागं च बन्धुषु । > स्वयमाक्रम्य भुक्तं च शिक्षेच्चत्वारि कुक्कुटात् ॥ ०६-१८ ॥ Rising up to meet a foe, fighting, sharing with kinsmen, and consuming what one has personally seized — these four traits, they say, should be learned from the cock. ================================================================================ 06-19 > गूढमैथुनचारित्वं काले काले च सङ्ग्रहम् । > अप्रमत्तमविश्वासं पञ्च शिक्षेच्च वायसात् ॥ ०६-१९ ॥ Performing the sexual act in secret, gathering provisions at every opportune season, vigilance, and distrust — these five traits should be learned from the crow. ================================================================================ 06-20 > बह्वाशी स्वल्पसन्तुष्टः सनिद्रो लघुचेतनः । > स्वामिभक्तश्च शूरश्च षडेते श्वानतो गुणाः ॥ ०६-२० ॥ Eating much, being content with little, sleeping lightly, waking quickly, loyalty to one's master, and bravery — these six qualities are learned from the dog. ================================================================================ 06-21 > सुश्रान्तोऽपि वहेद्भारं शीतोष्णं न च पश्यति । > सन्तुष्टश्चरते नित्यं त्रीणि शिक्षेच्च गर्दभात् ॥ ०६-२१ ॥ Bearing a burden even when exhausted, not regarding heat or cold, and wandering about in contentment — these three traits should be learned from the donkey. ================================================================================ 06-22 > य एतान्विंशतिगुणानाचरिष्यति मानवः । > कार्यावस्थासु सर्वासु अजेयः स भविष्यति ॥ ०६-२२ ॥ The man who practices these twenty virtues will prove invincible in all situations. ================================================================================ Adhyāya 7 ================================================================================ 07-01 > अर्थनाशं मनस्तापं गृहे दुश्चरितानि च । > वञ्चनं चापमानं च मतिमान्न प्रकाशयेत् ॥ ०७-०१ ॥ A wise man should not reveal the loss of wealth, mental torment, misdeeds at home, being cheated, or being dishonoured. ================================================================================ 07-02 > धनधान्यप्रयोगेषु विद्यासङ्ग्रहणे तथा । > आहारे व्यवहारे च त्यक्तलज्जः सुखी भवेत् ॥ ०७-०२ ॥ In the management of grain and wealth, in the acquisition of learning, in eating, and in worldly dealings, one should abandon all sense of shame and thus be happy. ================================================================================ 07-03 > सन्तोषामृततृप्तानां यत्सुखं शान्तिरेव च । > न च तद्धनलुब्धानामितश्चेतश्च धावताम् ॥ ०७-०३ ॥ The happiness that belongs to those who are fully satisfied with the nectar of contentment and who are at peace — that happiness is not experienced by those who are greedy for wealth and run hither and thither. ================================================================================ 07-04 > सन्तोषस्त्रिषु कर्तव्यः स्वदारे भोजने धने । > त्रिषु चैव न कर्तव्योऽध्ययने जपदानयोः ॥ ०७-०४ ॥ Contentment should be practiced in three things: in one's own wife, in food, and in wealth. However, contentment must never be practiced in these three: in study, in prayer, and in charity. ================================================================================ 07-05 > विप्रयोर्विप्रवह्न्योश्च दम्पत्योः स्वामिभृत्ययोः । > अन्तरेण न गन्तव्यं हलस्य वृषभस्य च ॥ ०७-०५ ॥ One should not come between two Brahmins, a Brahmin and his sacrificial fire, husband and wife, master and servant, or a plough and its ox. ================================================================================ 07-06 > पादाभ्यां न स्पृशेदग्निं गुरुं ब्राह्मणमेव च । > नैव गां न कुमारीं च न वृद्धं न शिशुं तथा ॥ ०७-०६ ॥ One should not touch fire, a preceptor, or a Brahmin with one's feet; nor should one touch a cow, a maiden, an old person, or a child. ================================================================================ 07-07 > शकटं पञ्चहस्तेन दशहस्तेन वाजिनम् । > गजं हस्तसहस्रेण देशत्यागेन दुर्जनम् ॥ ०७-०७ ॥ A cart should be kept at a distance of five hastas; a horse at ten hastas; an elephant at a thousand hastas; and a wicked man by abandoning the very country. ================================================================================ 07-08 > हस्ती अङ्कुशमात्रेण वाजी हस्तेन ताड्यते । > शृङ्गी लगुडहस्तेन खड्गहस्तेन दुर्जनः ॥ ०७-०८ ॥ An elephant is controlled by a mere goad; a horse is struck by a hand; horned animals are controlled with a stick; but a wicked man must be controlled with a sword in hand. ================================================================================ 07-09 > तुष्यन्ति भोजने विप्रा मयूरा घनगर्जिते । > साधवः परसम्पत्तौ खलाः परविपत्तिषु ॥ ०७-०९ ॥ Brahmins are pleased by a good meal; peacocks by the roar of clouds; the virtuous by the prosperity of others; but the wicked only by the misfortunes of others. ================================================================================ 07-10 > अनुलोमेन बलिनं प्रतिलोमेन दुर्जनम् । > आत्मतुल्यबलं शत्रुं विनयेन बलेन वा ॥ ०७-१० ॥ One should deal with a powerful man by conciliation and with a wicked man by opposition. An enemy of equal strength should be dealt with either through diplomacy or by force. ================================================================================ 07-11 > बाहुवीर्यं बलं राज्ञां ब्रह्मणो ब्रह्मविद्बली । > रूपयौवनमाधुर्यं स्त्रीणां बलमनुत्तमम् ॥ ०७-११ ॥ The strength of kings lies in the might of their arms; a Brahmin who knows Brahman has Brahman as his strength. Incomparable is the strength of women, which is beauty, youth, and sweetness. ================================================================================ 07-12 > नात्यन्तं सरलैर्भाव्यं गत्वा पश्य वनस्थलीम् । > छिद्यन्ते सरलास्तत्र कुब्जास्तिष्ठन्ति पादपाः ॥ ०७-१२ ॥ One should never be excessively straight; go and observe the forest. There, the straight trees are cut down, while the crooked ones stand. ================================================================================ 07-13 > यत्रोदकं तत्र वसन्ति हंसा- > स्तथैव शुष्कं परिवर्जयन्ति । > न हंसतुल्येन नरेण भाव्यं > पुनस्त्यजन्तः पुनराश्रयन्ते ॥ ०७-१३ ॥ When there is water, swans dwell there, and when it dries up, they abandon it. A man should not be like a swan, ever abandoning and then seeking refuge again. ================================================================================ 07-14 > उपार्जितानां वित्तानां त्याग एव हि रक्षणम् । > तडागोदरसंस्थानां परीवाह इवाम्भसाम् ॥ ०७-१४ ॥ The protection of acquired wealth lies indeed in its being given away, just like the protection of water lying in the belly of a tank lies in its outflow. ================================================================================ 07-15 > यस्यार्थास्तस्य मित्राणि यस्यार्थास्तस्य बान्धवाः । > यस्यार्थाः स पुमाँल्लोके यस्यार्थाः स च पण्डितः ॥ ०७-१५ ॥ He who has wealth has friends; he who has wealth has kinsmen; he who has wealth is a man in the world; he who has wealth is a wise man. ================================================================================ 07-16 > स्वर्गस्थितानामिह जीवलोके > चत्वारि चिह्नानि वसन्ति देहे । > दानप्रसङ्गो मधुरा च वाणी > देवार्चनं ब्राह्मणतर्पणं च ॥ ०७-१६ ॥ In the body of those destined for heaven, four signs dwell while yet in this world of the living: a natural inclination for charity, sweet speech, worship of the gods, and the constant satisfaction of Brahmins. ================================================================================ 07-17 > अत्यन्तकोपः कटुका च वाणी > दरिद्रता च स्वजनेषु वैरम् । > नीचप्रसङ्गः कुलहीनसेवा > चिह्नानि देहे नरकस्थितानाम् ॥ ०७-१७ ॥ Excessive anger, harsh speech, poverty, enmity towards one's own people, association with the low, and serving those of low family — these are the signs in the body of those destined for hell. ================================================================================ 07-18 > गम्यते यदि मृगेन्द्रमन्दिरं > लभ्यते करिकपालमौक्तिकम् । > जम्बुकालयगते च प्राप्यते > वत्सपुच्छखरचर्मखण्डनम् ॥ ०७-१८ ॥ If one goes to the abode of the lord of beasts, one finds elephant tusks and pearls. But if one goes to the den of a jackal, one obtains only pieces of calf-hide and donkey-skin. ================================================================================ 07-19 > शुनः पुच्छमिव व्यर्थं जीवितं विद्यया विना । > न गुह्यगोपने शक्तं न च दंशनिवारणे ॥ ०७-१९ ॥ A life without learning is as useless as a dog's tail, for it can neither hide the private parts nor ward off flies. ================================================================================ 07-20 > वाचां शौचं च मनसः शौचमिन्द्रियनिग्रहः । > सर्वभूतदयाशौचमेतच्छौचं परार्थिनाम् ॥ ०७-२० ॥ Purity of speech, purity of mind, restraint of the senses, and compassion towards all beings — this is the purity prescribed for those who seek the highest good. ================================================================================ 07-21 > पुष्पे गन्धं तिले तैलं काष्ठेऽग्निं पयसि घृतम् । > इक्षौ गुडं तथा देहे पश्यात्मानं विवेकतः ॥ ०७-२१ ॥ See the fragrance in the flower, the oil in the sesame seed, the fire in the wood, the ghee in the milk, the jaggery in the sugarcane; likewise, through discernment, behold the Self within the body. ================================================================================ Adhyāya 8 ================================================================================ 08-01 > अधमा धनमिच्छन्ति धनमानौ च मध्यमाः । > उत्तमा मानमिच्छन्ति मानो हि महतां धनम् ॥ ०८-०१ ॥ The lowest desire wealth; the middling desire both wealth and honour; but the highest desire honour alone, for honour is the great wealth of the noble. ================================================================================ 08-02 > इक्षुरापः पयो मूलं ताम्बूलं फलमौषधम् । > भक्षयित्वापि कर्तव्याः स्नानदानादिकाः क्रियाः ॥ ०८-०२ ॥ Even after consuming sugarcane, water, milk, roots, betel leaf, fruit, and medicine, one must still perform the prescribed duties of bathing, charity, and so forth. ================================================================================ 08-03 > दीपो भक्षयते ध्वान्तं कज्जलं च प्रसूयते । > यदन्नं भक्षयते नित्यं जायते तादृशी प्रजा ॥ ०८-०३ ॥ A lamp devours darkness, yet it produces soot as a residue. Whatever kind of food a man constantly eats, that very nature is born in his offspring. ================================================================================ 08-04 > वित्तं देहि गुणान्वितेषु मतिमन्नान्यत्र देहि क्वचित् > प्राप्तं वारिनिधेर्जलं घनमुखे माधुर्ययुक्तं सदा । > जीवान्स्थावरजङ्गमांश्च सकलान्संजीव्य भूमण्डलं > भूयः पश्य तदेव कोटिगुणितं गच्छन्तमम्भोनिधिम् ॥ ०८-०४ ॥ Give your wealth, O wise one, to those who are endowed with virtues, and not anywhere else. The water received from the ocean is always endowed with sweetness in the mouth of the clouds. Having nourished the whole circle of the earth, with all its moving and stationary beings, behold, that very same water returns to the ocean multiplied a million times over. ================================================================================ 08-05 > चाण्डालानां सहस्रैश्च सूरिभिस्तत्त्वदर्शिभिः । > एको हि यवनः प्रोक्तो न नीचो यवनात्परः ॥ ०८-०५ ॥ Even with a thousand outcastes or with seers who perceive the truth, a single Yavana has been declared the standard; none is lower than a Yavana. ================================================================================ 08-06 > तैलाभ्यङ्गे चिताधूमे मैथुने क्षौरकर्मणि । > तावद्भवति चाण्डालो यावत्स्नानं न चाचरेत् ॥ ०८-०६ ॥ With oil massage, the smoke of a funeral pyre, sexual intercourse, and the act of shaving, a man remains an outcast as long as he has not performed his bath. ================================================================================ 08-07 > अजीर्णे भेषजं वारि जीर्णे वारि बलप्रदम् । > भोजने चामृतं वारि भोजनान्ते विषापहम् ॥ ०८-०७ ॥ Water is the medicine for indigestion; water is a promoter of strength for one who has digested; water is nectar during a meal; and water is the antidote to poison at the end of a meal. ================================================================================ 08-08 > हतं ज्ञानं क्रियाहीनं हतश्चाज्ञानतो नरः । > हतं निर्णायकं सैन्यं स्त्रियो नष्टा ह्यभर्तृकाः ॥ ०८-०८ ॥ Knowledge devoid of practice is destroyed; a man without knowledge is destroyed; an army without a commander is destroyed; and women without husbands are ruined. ================================================================================ 08-09 > वृद्धकाले मृता भार्या बन्धुहस्तगतं धनम् । > भोजनं च पराधीनं तिस्रः पुंसां विडम्बनाः ॥ ०८-०९ ॥ A wife who dies in old age, wealth that has passed into the hands of kinsmen, and food that depends on another — these are the three indignities for a man. ================================================================================ 08-10 > नाग्निहोत्रं विना वेदा न च दानं विना क्रिया । > न भावेन विना सिद्धिस्तस्माद्भावो हि कारणम् ॥ ०८-१० ॥ The Vedas are fruitless without the Agnihotra sacrifice; even a rite is fruitless without charity; perfection is fruitless without proper disposition. Therefore, the right disposition is indeed the cause. ================================================================================ 08-11 > न देवो विद्यते काष्ठे न पाषाणे न मृण्मये । > भावे हि विद्यते देवस्तस्माद्भावो हि कारणम् ॥ ०८-११ ॥ God is not present in a piece of wood, nor in stone, nor in a clay image; God is present in one's true disposition. Therefore, the right disposition is the cause. ================================================================================ 08-12 > काष्ठपाषाणधातूनां कृत्वा भावेन सेवनम् । > श्रद्धया च तथा सिद्धिस्तस्य विष्णुप्रसादतः ॥ ०८-१२ ॥ Having rendered service to wood, stone, and metals with devotion, and likewise with faith, success is achieved through the grace of Viṣṇu. ================================================================================ 08-13 > शान्तितुल्यं तपो नास्ति न सन्तोषात्परं सुखम् । > न तृष्णायाः परो व्याधिर्न च धर्मो दयापरः ॥ ०८-१३ ॥ There is no austerity equal to tranquility; there is no happiness greater than contentment; there is no disease worse than craving; and there is no righteousness higher than compassion. ================================================================================ 08-14 > क्रोधो वैवस्वतो राजा तृष्णा वैतरणी नदी । > विद्या कामदुधा धेनुः सन्तोषो नन्दनं वनम् ॥ ०८-१४ ॥ Anger is King Yama himself; craving is the river Vaitaraṇī; learning is the wish-fulfilling cow; and contentment is the garden of Nandana. ================================================================================ 08-15 > गुणो भूषयते रूपं शीलं भूषयते कुलम् । > सिद्धिर्भूषयते विद्यां भोगो भूषयते धनम् ॥ ०८-१५ ॥ Virtue beautifies one's form; character beautifies one's lineage; success beautifies learning; and enjoyment beautifies wealth. ================================================================================ 08-16 > निर्गुणस्य हतं रूपं दुःशीलस्य हतं कुलम् । > असिद्धस्य हता विद्या ह्यभोगेन हतं धनम् ॥ ०८-१६ ॥ The beauty of one devoid of virtue is destroyed; the family of one of bad character is destroyed; the learning of one without success is destroyed; and wealth without enjoyment is destroyed. ================================================================================ 08-17 > शुद्धं भूमिगतं तोयं शुद्धा नारी पतिव्रता । > शुचिः क्षेमकरो राजा सन्तोषो ब्राह्मणः शुचिः ॥ ०८-१७ ॥ Pure is the water that lies in the ground; pure is a woman who is devoted to her husband; a king who ensures welfare is pure; and a Brahmin who is content is pure. ================================================================================ 08-18 > असन्तुष्टा द्विजा नष्टाः सन्तुष्टाश्च महीभृतः । > सलज्जा गणिका नष्टा निर्लज्जाश्च कुलाङ्गना ॥ ०८-१८ ॥ Discontented Brahmins are ruined; kings who are content are ruined; a courtesan with a sense of modesty is ruined; and a noble woman without modesty is ruined. ================================================================================ 08-19 > किं कुलेन विशालेन विद्याहीनेन देहिनाम् । > दुष्कुलं चापि विदुषो देवैरपि स पूज्यते ॥ ०८-१९ ॥ What is the use of a vast and noble lineage for one devoid of learning? A learned man, even if born of a bad family, is worshipped even by the gods. ================================================================================ 08-20 > विद्वान्प्रशस्यते लोके विद्वान् सर्वत्र पूज्यते । > विद्यया लभते सर्वं विद्या सर्वत्र पूज्यते ॥ ०८-२० ॥ A learned man is praised in the world; a learned man is honoured everywhere. Through learning, one gains everything; learning is honoured everywhere. ================================================================================ 08-21 > ऋणकर्ता पिता शत्रुर्माता च व्यभिचारिणी । > भार्या रूपवती शत्रुः पुत्रः शत्रुरपण्डितः ॥ ०८-२१ ॥ A father who is a debtor is an enemy; a mother who is unchaste is an enemy; a wife who is excessively beautiful is an enemy; and a son who is unlearned is an enemy. ================================================================================ 08-22 > मांसभक्ष्यैः सुरापानैर्मुखैश्चाक्षरवर्जितैः । > पशुभिः पुरुषाकारैर्भाराक्रान्ता हि मेदिनी ॥ ०८-२२ ॥ By meat-eaters and wine-drinkers, by those whose mouths are devoid of proper syllables, by animals in human form, this earth is heavily burdened. ================================================================================ 08-23 > अन्नहीनो दहेद्राष्ट्रं मन्त्रहीनश्च ऋत्विजः । > यजमानं दानहीनो नास्ति यज्ञसमो रिपुः ॥ ०८-२३ ॥ A king who lacks food burns his kingdom; an officiating priest who lacks proper hymns burns the sacrifice; a patron who lacks charity burns his own merit. There is no enemy equal to a sacrifice improperly performed. ================================================================================ Adhyāya 9 ================================================================================ 09-01 > मुक्तिमिच्छसि चेत्तात विषयान्विषवत्त्यज । > क्षमार्जवदयाशौचं सत्यं पीयूषवत्पिब ॥ ०९-०१ ॥ If you desire liberation, O child, shun the objects of the senses like poison, and drink in, as if it were nectar, forgiveness, straightforwardness, compassion, purity, and truth. ================================================================================ 09-02 > परस्परस्य मर्माणि ये भाषन्ते नराधमाः । > त एव विलयं यान्ति वल्मीकोदरसर्पवत् ॥ ०९-०२ ॥ The lowest of men who speak of the secret faults of others perish, just like a serpent that has crawled into an anthill. ================================================================================ 09-03 > गन्धः सुवर्णे फलमिक्षुदण्डे > नाकरि पुष्पं खलु चन्दनस्य । > विद्वान्धनाढ्यश्च नृपश्चिरायुः > धातुः पुरा कोऽपि न बुद्धिदोऽभूत् ॥ ०९-०३ ॥ The fragrance is in the gold, the fruit in the sugarcane stalk, the flower is absent in the sandalwood tree. A learned man, a wealthy man, and a long-lived king — none of these were ever fashioned as such by the Creator in the beginning. ================================================================================ 09-04 > सर्वौषधीनाममृता प्रधाना > सर्वेषु सौख्येष्वशनं प्रधानम् । > सर्वेन्द्रियाणां नयनं प्रधानं > सर्वेषु गात्रेषु शिरः प्रधानम् ॥ ०९-०४ ॥ Among all medicines, myrobalan is the chief; among all enjoyments, food is the chief; among all sense organs, the eye is the chief; and among all parts of the body, the head is the chief. ================================================================================ 09-05 > दूतो न सञ्चरति खे न चलेच्च वार्ता > पूर्वं न जल्पितमिदं न च सङ्गमोऽस्ति । > व्योम्नि स्थितं रविशशिग्रहणं प्रशस्तं > जानाति यो द्विजवरः स कथं न विद्वान् ॥ ०९-०५ ॥ A messenger does not travel in the sky, nor did news ever move without him. This matter was never spoken of before, nor is there any visible conjunction of the planets. Yet the learned Brahmin knows precisely the auspicious moment of the solar and lunar eclipse; how then is he not a man of knowledge? ================================================================================ 09-06 > विद्यार्थी सेवकः पान्थः क्षुधार्तो भयकातरः । > भाण्डारी प्रतिहारी च सप्त सुप्तान्प्रबोधयेत् ॥ ०९-०६ ॥ One desiring learning, a servant, a traveller, one afflicted with hunger, one terrified by fear, a storekeeper, and a doorkeeper — these seven should be roused from sleep. ================================================================================ 09-07 > अहिं नृपं च शार्दूलं वृद्धं च बालकं तथा । > परश्वानं च मूर्खं च सप्त सुप्तान्न बोधयेत् ॥ ०९-०७ ॥ A serpent, a king, a tiger, an old person, a child, another's dog, and a fool — these seven should not be roused from sleep. ================================================================================ 09-08 > अर्धाधीताश्च यैर्वेदास्तथा शूद्रान्नभोजनाः । > ते द्विजाः किं करिष्यन्ति निर्विषा इव पन्नगाः ॥ ०९-०८ ॥ Those twice-born who have studied the Vedas only partially and who eat the food of a Śūdra — what will they accomplish? They are like serpents without venom. ================================================================================ 09-09 > यस्मिन्रुष्टे भयं नास्ति तुष्टे नैव धनागमः । > निग्रहोऽनुग्रहो नास्ति स रुष्टः किं करिष्यति ॥ ०९-०९ ॥ With a man in whom, when angered, there is nothing to fear, and when pleased, there is no gain of wealth, who can neither harm nor help — what will such an angry man accomplish? ================================================================================ 09-10 > निर्विषेणापि सर्पेण कर्तव्या महती फणा । > विषमस्तु न चाप्यस्तु घटाटोपो भयङ्करः ॥ ०९-१० ॥ Even a serpent without venom must raise a great hood; whether venom is present or not, the spreading of the hood itself inspires terror. ================================================================================ 09-11 > प्रातर्द्यूतप्रसङ्गेन मध्याह्ने स्त्रीप्रसङ्गतः । > रात्रौ चौरप्रसङ्गेन कालो गच्छति धीमताम् ॥ ०९-११ ॥ By addiction to gambling in the morning, by attachment to women at midday, and by association with thieves at night, the time of even the wise slips away. ================================================================================ 09-12 > स्वहस्तग्रथिता माला स्वहस्तघृष्टचन्दनम् । > स्वहस्तलिखितं स्तोत्रं शक्रस्यापि श्रियं हरेत् ॥ ०९-१२ ॥ A garland strung by one's own hand, sandalwood paste ground by one's own hand, a hymn composed by one's own hand — these can steal away even the fortune of Indra. ================================================================================ 09-13 > इक्षुदण्डास्तिलाः शूद्राः कान्ता हेम च मेदिनी । > चन्दनं दधि ताम्बूलं मर्दनं गुणवर्धनम् ॥ ०९-१३ ॥ Sugarcane stalks, sesame seeds, Śūdras, a beloved woman, gold, the earth, sandalwood, curd, and betel leaf — the more these are crushed and handled, the more their excellent qualities increase. ================================================================================ 09-14 > दह्यमानाः सुतीव्रेण नीचाः परयशोऽग्निना > अशक्तास्तत्पदं गन्तुं ततो निन्दां प्रकुर्वते । > दरिद्रता धीरतया विराजते कुवस्त्रता शुभ्रतया विराजते > कदन्नता चोष्णतया विराजते कुरूपता शीलतया विराजते ॥ ०९-१४ ॥ Scorched by the intense fire of another's glory, the low and the powerless, unable to reach that state, then resort to slander. Poverty shines through patience; shabby clothes shine through cleanliness; bad food shines through warmth; and ugliness shines through good character. ================================================================================ Adhyāya 10 ================================================================================ 10-01 > धनहीनो न हीनश्च धनिकः स सुनिश्चयः । > विद्यारत्नेन हीनो यः स हीनः सर्ववस्तुषु ॥ १०-०१ ॥ A man devoid of wealth is not truly poor; the man who is wealthy is indeed so in the truest sense. He who is poor in the gem of learning is indeed poor in all things. ================================================================================ 10-02 > दृष्टिपूतं न्यसेत्पादं वस्त्रपूतं पिबेज्जलम् । > शास्त्रपूतं वदेद्वाक्यं मनःपूतं समाचरेत् ॥ १०-०२ ॥ One should set foot in a place that has been purified by sight; one should drink water that has been purified by a cloth; one should speak words that are purified by the scriptures; and one should act in a way that is purified by the mind. ================================================================================ 10-03 > सुखार्थी चेत्त्यजेद्विद्यां विद्यार्थी चेत्त्यजेत्सुखम् । > सुखार्थिनः कुतो विद्या सुखं विद्यार्थिनः कुतः ॥ १०-०३ ॥ If one is a seeker of pleasure, one should abandon learning; if one is a seeker of learning, one should abandon pleasure. How can there be learning for a seeker of pleasure, and how can there be pleasure for a seeker of learning? ================================================================================ 10-04 > कवयः किं न पश्यन्ति किं न भक्षन्ति वायसाः । > मद्यपाः किं न जल्पन्ति किं न कुर्वन्ति योषितः ॥ १०-०४ ॥ What do poets not see? What do crows not eat? What do drunkards not blabber? What do women not do? ================================================================================ 10-05 > रङ्कं करोति राजानं राजानं रङ्कमेव च । > धनिनं निर्धनं चैव निर्धनं धनिनं विधिः ॥ १०-०५ ॥ Fate makes a pauper a king, and a king a pauper; it makes a rich man poor, and a poor man rich. ================================================================================ 10-06 > लुब्धानां याचकः शत्रुर्मूर्खानां बोधको रिपुः । > जारस्त्रीणां पतिः शत्रुश्चौराणां चन्द्रमा रिपुः ॥ १०-०६ ॥ A supplicant is the enemy of the miserly; a teacher is the enemy of fools; a husband is the enemy of an adulterous woman; and the moon is the enemy of thieves. ================================================================================ 10-07 > येषां न विद्या न तपो न दानं > ज्ञानं न शीलं न गुणो न धर्मः । > ते मर्त्यलोके भुवि भारभूता > मनुष्यरूपेण मृगाश्चरन्ति ॥ १०-०७ ॥ Those who have no learning, no austerity, no charity, no wisdom, no character, no virtue, and no righteousness — they move about on this mortal earth as a mere burden, as beasts in human form. ================================================================================ 10-08 > अन्तःसारविहीनानामुपदेशो न जायते । > मलयाचलसंसर्गान्न वेणुश्चन्दनायते ॥ १०-०८ ॥ Instruction does not arise for those who are hollow within. A mere bamboo does not become sandalwood simply by being in proximity to the Malaya mountain. ================================================================================ 10-09 > यस्य नास्ति स्वयं प्रज्ञा शास्त्रं तस्य करोति किम् । > लोचनाभ्यां विहीनस्य दर्पणः किं करिष्यति ॥ १०-०९ ॥ For one who has no wisdom of his own, what can a treatise do? What can a mirror do for one who is bereft of eyes? ================================================================================ 10-10 > दुर्जनं सज्जनं कर्तुमुपायो नहि भूतले । > अपानं शतधा धौतं न श्रेष्ठमिन्द्रियं भवेत् ॥ १०-१० ॥ There is no means on the face of the earth to make a wicked man a good one. Even if the excretory organ is washed a hundred times, it does not become a noble sense organ. ================================================================================ 10-11 > आप्तद्वेषाद्भवेन्मृत्युः परद्वेषाद्धनक्षयः । > राजद्वेषाद्भवेन्नाशो ब्रह्मद्वेषात्कुलक्षयः ॥ १०-११ ॥ From the enmity of a trusted confidant, death may come; from the hatred of strangers, loss of wealth; from the king's displeasure, utter ruin; and from the hatred of a Brahmin, the destruction of one's lineage. ================================================================================ 10-12 > वरं वनं व्याघ्रगजेन्द्रसेवितं > द्रुमालयं पत्रफलाम्बुसेवनम् । > तृणेषु शय्या शतजीर्णवल्कलं > न बन्धुमध्ये धनहीनजीवनम् ॥ १०-१२ ॥ Better is a forest inhabited by tigers and mighty elephants, with trees for shelter and leaves and water for sustenance, sleeping on blades of grass with bark garments worn and tattered, than to live among kinsmen, utterly destitute of wealth. ================================================================================ 10-13 > विप्रो वृक्षस्तस्य मूलं च सन्ध्या > वेदः शाखा धर्मकर्माणि पत्रम् । > तस्मान्मूलं यत्नतो रक्षणीयं > छिन्ने मूले नैव शाखा न पत्रम् ॥ १०-१३ ॥ The Brahmin is a tree; his daily prayers are its root; the Veda is its branches; righteous deeds are its leaves. Therefore, the root must be carefully protected, for if the root is cut, neither the branches nor the leaves remain. ================================================================================ 10-14 > माता च कमला देवी पिता देवो जनार्दनः । > बान्धवा विष्णुभक्ताश्च स्वदेशो भुवनत्रयम् ॥ १०-१४ ॥ The goddess Kamalā is the mother; the god Janārdana is the father; those devoted to Viṣṇu are the kinsmen; and the entire three worlds are one's own country. ================================================================================ 10-15 > एकवृक्षसमारूढा नानावर्णा विहङ्गमाः । > प्रभाते दिक्षु दशसु यान्ति का तत्र वेदना ॥ १०-१५ ॥ Many birds of various colours perch together on the same tree; at dawn, they scatter in all ten directions. What sorrow is there in that? ================================================================================ 10-16 > बुद्धिर्यस्य बलं तस्य निर्बुद्धेश्च कुतो बलम् । > वने सिंहो यदोन्मत्तः मशकेन निपातितः ॥ १०-१६ ॥ For one who has intelligence, that is his strength; what strength is there for an unintelligent man? In the forest, a lion, though powerful, when intoxicated with pride, was brought down by a mosquito. ================================================================================ 10-17 > का चिन्ता मम जीवने यदि हरिर्विश्वम्भरो गीयते > नो चेदर्भकजीवनाय जननीस्तन्यं कथं निर्ममे । > इत्यालोच्य मुहुर्मुहुर्यदुपते लक्ष्मीपते केवलं > त्वत्पादाम्बुजसेवनेन सततं कालो मया नीयते ॥ १०-१७ ॥ What worry have I in life if Hari, the sustainer of the universe, is sung of? If not, how could a mother's breast produce milk for the sustenance of an infant? Reflecting thus again and again, O Lord of the Yadus, O Lord of Lakṣmī, I spend my time solely in constant service to Your lotus feet. ================================================================================ 10-18 > गीर्वाणवाणीषु विशिष्टबुद्धि- > स्तथापि भाषान्तरलोलुपोऽहम् । > यथा सुधायाममरेषु सत्यां > स्वर्गाङ्गनानामधरासवे रुचिः ॥ १०-१८ ॥ Though my intellect is especially devoted to the speech of the gods, Sanskrit, yet I am eager for another tongue, just as the gods, though they have nectar, still have a taste for the honeyed liquor from the lips of the celestial damsels. ================================================================================ 10-19 > अन्नाद्दशगुणं पिष्टं पिष्टाद्दशगुणं पयः । > पयसोऽष्टगुणं मांसं मांसाद्दशगुणं घृतम् ॥ १०-१९ ॥ From food, flour is ten times more nourishing; from flour, milk is ten times more nourishing; from milk, meat is eight times more nourishing; and from meat, ghee is ten times more nourishing. ================================================================================ 10-20 > शोकेन रोगा वर्धन्ते पयसा वर्धते तनुः । > घृतेन वर्धते वीर्यं मांसान्मांसं प्रवर्धते ॥ १०-२० ॥ Through grief, diseases increase; through milk, the body increases; through ghee, virility increases; and through meat, the flesh itself grows. ================================================================================ Adhyāya 11 ================================================================================ 11-01 > दातृत्वं प्रियवक्तृत्वं धीरत्वमुचितज्ञता । > अभ्यासेन न लभ्यन्ते चत्वारः सहजा गुणाः ॥ ११-०१ ॥ Generosity, pleasant speech, fortitude, and a sense of propriety — these four are innate virtues; they are not obtained through practice. ================================================================================ 11-02 > आत्मवर्गं परित्यज्य परवर्गं समाश्रयेत् । > स्वयमेव लयं याति यथा राजान्यधर्मतः ॥ ११-०२ ॥ One who abandons his own group and takes refuge with another group perishes by that very act, just as a king who acts against righteousness. ================================================================================ 11-03 > हस्ती स्थूलतनुः स चाङ्कुशवशः किं हस्तिमात्रोऽङ्कुशो > दीपे प्रज्वलिते प्रणश्यति तमः किं दीपमात्रं तमः । > वज्रेणापि हताः पतन्ति गिरयः किं वज्रमात्रं नगा- > स्तेजो यस्य विराजते स बलवान्स्थूलेषु कः प्रत्ययः ॥ ११-०३ ॥ An elephant, though huge in body, is controlled by a mere goad; what comparison is there between the goad and the elephant? When a lamp is lit, the darkness vanishes; what comparison is there between the lamp and the darkness? Mountains are shattered and fall by the thunderbolt; what comparison is there between the thunderbolt and the mountain? He in whom brilliance shines forth is truly powerful; what confidence can be placed in mere bulk? ================================================================================ 11-04 > कलौ दशसहस्राणि हरिस्त्यजति मेदिनीम् । > तदर्धं जाह्नवीतोयं तदर्धं ग्रामदेवताः ॥ ११-०४ ॥ In the Kali age, Hari abandons the earth for ten thousand years; for half that period, the water of the Ganges; and for half that, the village deities. ================================================================================ 11-05 > गृहासक्तस्य नो विद्या नो दया मांसभोजिनः । > द्रव्यलुब्धस्य नो सत्यं स्त्रैणस्य न पवित्रता ॥ ११-०५ ॥ For one attached to home, there is no learning; for a meat-eater, there is no compassion; for one greedy for wealth, there is no truth; and for a womanizer, there is no purity. ================================================================================ 11-06 > न दुर्जनः साधुदशामुपैति > बहुप्रकारैरपि शिक्ष्यमाणः । > आमूलसिक्तः पयसा घृतेन > न निम्बवृक्षो मधुरत्वमेति ॥ ११-०६ ॥ A wicked man is not brought to the state of a good man, even if instructed in many ways; a neem tree, even if watered at its roots with milk and ghee, does not become sweet. ================================================================================ 11-07 > अन्तर्गतमलो दुष्टस्तीर्थस्नानशतैरपि । > न शुध्यति यथा भाण्डं सुराया दाहितं च सत् ॥ ११-०७ ॥ A man who is foul within is not purified even by a hundred baths in sacred waters, just as a pot that has held liquor is not purified even by being placed in fire. ================================================================================ 11-08 > न वेत्ति यो यस्य गुणप्रकर्षं > स तं सदा निन्दति नात्र चित्रम् । > यथा किराती करिकुम्भलब्धां > मुक्तां परित्यज्य बिभर्ति गुञ्जाम् ॥ ११-०८ ॥ One who does not perceive the excellence of another's merits constantly finds fault with him; there is no wonder in this. Just as a tribal woman throws away a pearl from an elephant's forehead and instead wears a guñjā berry. ================================================================================ 11-09 > ये तु संवत्सरं पूर्णं नित्यं मौनेन भुञ्जते । > युगकोटिसहस्रं तैः स्वर्गलोके महीयते ॥ ११-०९ ॥ Those who, for an entire year, constantly take their food in silence are exalted in the heavenly realm for a thousand crores of ages. ================================================================================ 11-10 > कामक्रोधौ तथा लोभं स्वादुशृङ्गारकौतुके । > अतिनिद्रातिसेवे च विद्यार्थी ह्यष्ट वर्जयेत् ॥ ११-१० ॥ A student seeking learning should avoid these eight: lust, anger, greed, the craving for sweet delicacies, excessive fondness for adornment, excessive sleep, and excessive indulgence. ================================================================================ 11-11 > अकृष्टफलमूलानि वनवासरतिः सदा । > कुरुतेऽहरहः श्राद्धमृषिर्विप्रः स उच्यते ॥ ११-११ ॥ He who constantly takes delight in forest dwelling, subsisting on uncultivated fruits and roots, and who daily performs the rites for the ancestors — he is called a sage, a true Brahmin. ================================================================================ 11-12 > एकाहारेण सन्तुष्टः षट्कर्मनिरतः सदा । > ऋतुकालाभिगामी च स विप्रो द्विज उच्यते ॥ ११-१२ ॥ One who is content with a single meal a day, who is ever devoted to the six prescribed duties, and who approaches his wife only in the proper season — that Brahmin is called a true twice-born. ================================================================================ 11-13 > लौकिके कर्मणि रतः पशूनां परिपालकः । > वाणिज्यकृषिकर्मा यः स विप्रो वैश्य उच्यते ॥ ११-१३ ॥ A Brahmin who is engaged in worldly affairs, who tends cattle, or who practices trade and agriculture is called a Vaiśya. ================================================================================ 11-14 > लाक्षादितैलनीलीनां कौसुम्भमधुसर्पिषाम् । > विक्रेता मद्यमांसानां स विप्रः शूद्र उच्यते ॥ ११-१४ ॥ A Brahmin who sells lac, oil, indigo, safflower, honey, ghee, liquor, and meat is called a Śūdra. ================================================================================ 11-15 > परकार्यविहन्ता च दाम्भिकः स्वार्थसाधकः । > छली द्वेषी मृदुः क्रूरो विप्रो मार्जार उच्यते ॥ ११-१५ ॥ One who obstructs the work of others, is hypocritical, seeks his own self-interest, is deceitful, envious, both harsh and gentle — such a Brahmin is called a cat. ================================================================================ 11-16 > वापीकूपतडागानामारामसुरवेश्मनाम् । > उच्छेदने निराशङ्कः स विप्रो म्लेच्छ उच्यते ॥ ११-१६ ॥ One who feels no hesitation in destroying wells, tanks, lakes, gardens, and temples — that Brahmin is called a Mleccha. ================================================================================ 11-17 > देवद्रव्यं गुरुद्रव्यं परदाराभिमर्शनम् । > निर्वाहः सर्वभूतेषु विप्रश्चाण्डाल उच्यते ॥ ११-१७ ॥ One who steals the property of the gods, steals the property of the preceptor, covets the wives of others, and lives off all beings — that Brahmin is called a Caṇḍāla. ================================================================================ 11-18 > देयं भोज्यधनं सुकृतिभिर्नो सञ्चयस्तस्य वै > श्रीकर्णस्य बलेश्च विक्रमपतेरद्यापि कीर्तिः स्थिता । > अस्माकं मधुदानभोगरहितं नाथं चिरात्संचितं > निर्वाणादिति नैजपादयुगलं धर्षन्त्यहो मक्षिकाः ॥ ११-१८ ॥ The virtuous declare, "Give away wealth that should be given and enjoyed; there should be no hoarding of it." The fame of the glorious Karṇa, of Bali, and of Vikramāditya remains even today. The wealth we have long hoarded, without the pleasure of giving through the distribution of honey and other things, will only serve the flies to swarm upon our feet when we have gone to final liberation. ================================================================================ Adhyāya 12 ================================================================================ 12-01 > सानन्दं सदनं सुतास्तु सुधियः कान्ता प्रियालापिनी > इच्छापूर्तिधनं स्वयोषिति रतिः स्वाज्ञापराः सेवकाः । > आतिथ्यं शिवपूजनं प्रतिदिनं मिष्टान्नपानं गृहे > साधोः सङ्गमुपासते च सततं धन्यो गृहस्थाश्रमः ॥ १२-०१ ॥ A joyous home, wise sons, a beloved wife of sweet speech, wealth that fulfils every desire, pleasure in one's own wife, servants who obey one's commands, hospitality, the daily worship of Śiva, sweet food and drink within the house, and constant attendance upon the company of the good — blessed indeed is the householder's stage of life. ================================================================================ 12-02 > आर्तेषु विप्रेषु दयान्वितश्च > यच्छ्रद्धया स्वल्पमुपैति दानम् । > अनन्तपारमुपैति राजन् > यद्दीयते तन्न लभेद्द्विजेभ्यः ॥ १२-०२ ॥ He who, with faith and compassion, gives even a little to the distressed and to the Brahmins attains a reward that is boundless, O king, for what is duly given to Brahmins is never lost. ================================================================================ 12-03 > दाक्षिण्यं स्वजने दया परजने शाठ्यं सदा दुर्जने > प्रीतिः साधुजने स्मयः खलजने विद्वज्जने चार्जवम् । > शौर्यं शत्रुजने क्षमा गुरुजने नारीजने धूर्तता > इत्थं ये पुरुषा कलासु कुशलास्तेष्वेव लोकस्थितिः ॥ १२-०३ ॥ Courtesy towards one's own people, compassion for strangers, constant cunning towards the wicked, affection for the good, laughter at the vile, straightforwardness with the learned, valour towards enemies, patience with elders, and shrewdness with women — those men who are thus skilled in these arts are the ones in whom the stability of the world rests. ================================================================================ 12-04 > हस्तौ दानविवर्जितौ श्रुतिपुटौ सारस्वतद्रोहिणौ > नेत्रे साधुविलोकनेन रहिते पादौ न तीर्थं गतौ । > अन्यायार्जितवित्तपूर्णमुदरं गर्वेण तुङ्गं शिरो > रे रे जम्बुक मुञ्च मुञ्च सहसा नीचं सुनिन्द्यं वपुः ॥ १२-०४ ॥ O jackal, let go, let go at once this low and highly contemptible body of yours, with hands devoid of charity, ear-cavities that have betrayed the goddess of speech, eyes that have missed the sight of the good, feet that have never gone to a holy place, a belly filled with wealth acquired through injustice, and a head held high with pride. ================================================================================ 12-05 > येषां श्रीमद्यशोदासुतपदकमले नास्ति भक्तिर्नराणां > येषामाभीरकन्याप्रियगुणकथने नानुरक्ता रसज्ञा । > येषां श्रीकृष्णलीलाललितरसकथासादरौ नैव कर्णौ > धिक् तान् धिक् तान् धिगेतान् कथयति सततं कीर्तनस्थो मृदङ्गः ॥ १२-०५ ॥ Fie upon them, fie upon them, again fie upon those men who have no devotion to the lotus feet of the husband of Yaśodā, whose tongues are not lovingly attached to the narration of the beloved virtues of the cowherd maidens, and whose ears are never eagerly inclined to the charming and delightful narrations of the divine sports of Śrī Kṛṣṇa — so proclaims the mṛdaṅga drum in the assembly of devotees. ================================================================================ 12-06 > पत्रं नैव यदा करीलविटपे दोषो वसन्तस्य किं > नोलूकोऽप्यवलोकते यदि दिवा सूर्यस्य किं दूषणम् । > वर्षा नैव पतन्ति चातकमुखे मेघस्य किं दूषणं > यत्पूर्वं विधिना ललाटलिखितं तन्मार्जितुं कः क्षमः ॥ १२-०६ ॥ If no leaves appear on the branch of the Karīla tree, what fault is it of spring? If an owl cannot see by day, what blame is there for the sun? If rain does not fall into the beak of the Cātaka bird, what fault is it of the cloud? Who is capable of erasing what was previously written on the forehead by fate? ================================================================================ 12-07 > सत्सङ्गाद्भवति हि साधुना खलानां > साधूनां न हि खलसङ्गतः खलत्वम् । > आमोदं कुसुमभवं मृदेव धत्ते > मृद्गन्धं नहि कुसुमानि धारयन्ति ॥ १२-०७ ॥ The wicked indeed become good through the company of the virtuous, but the virtuous never become wicked through the company of the wicked. Earth takes on the fragrance of a flower, but flowers never take on the smell of the earth. ================================================================================ 12-08 > साधूनां दर्शनं पुण्यं तीर्थभूता हि साधवः । > कालेन फलते तीर्थं सद्यः साधुसमागमः ॥ १२-०८ ॥ The sight of the virtuous is purifying, for the virtuous are holy places. A pilgrimage yields its fruit in time, but the meeting of the virtuous bears fruit immediately. ================================================================================ 12-09 > विप्रास्मिन्नगरे महान्कथय कस्तालद्रुमाणां गणः > को दाता रजको ददाति वसनं प्रातर्गृहीत्वा निशि । > को दक्षः परवित्तदारहरणे सर्वोऽपि दक्षो जनः > कस्माज्जीवसि हे सखे विषकृमिन्यायेन जीवाम्यहम् ॥ १२-०९ ॥ O Brahmin, tell me, what great man is there in this city? Who is he? A collection of palm trees. Who is the giver? The washerman gives clothes, taking them in the morning and returning them at night. Who is skillful? Everyone is skillful in seizing the wealth and wives of others. How do you live, O friend? I live by the principle of the worm in poison. ================================================================================ 12-10 > न विप्रपादोदककर्दमाणि > न वेदशास्त्रध्वनिगर्जितानि । > स्वाहास्वधाकारविवर्जितानि > श्मशानतुल्यानि गृहाणि तानि ॥ १२-१० ॥ Those houses wherein there is no mud from the water that has washed the feet of Brahmins, where there is no thunderous sound of the Vedic scriptures, and which are devoid of the exclamations of Svāhā and Svadhā — those houses are no better than cremation grounds. ================================================================================ 12-11 > सत्यं माता पिता ज्ञानं धर्मो भ्राता दया सखा । > शान्तिः पत्नी क्षमा पुत्रः षडेते मम बान्धवाः ॥ १२-११ ॥ Truth is my mother, knowledge is my father, righteousness my brother, compassion my friend, tranquility my wife, and forgiveness my son. These six are my kinsmen. ================================================================================ 12-12 > अनित्यानि शरीराणि विभवो नैव शाश्वतः । > नित्यं संनिहितो मृत्युः कर्तव्यो धर्मसङ्ग्रहः ॥ १२-१२ ॥ Bodies are impermanent; wealth is not everlasting; death is ever near at hand. Therefore, one should accumulate a store of righteousness. ================================================================================ 12-13 > निमन्त्रोत्सवा विप्रा गावो नवतृणोत्सवाः । > पत्युत्साहयुता भार्या अहं कृष्णचरणोत्सवः ॥ १२-१३ ॥ Brahmins celebrate an invitation, cows celebrate fresh grass, a wife celebrates a husband full of enthusiasm, and I celebrate nothing but the feet of Kṛṣṇa. ================================================================================ 12-14 > मातृवत्परदारेषु परद्रव्येषु लोष्ट्रवत् । > आत्मवत्सर्वभूतेषु यः पश्यति स पण्डितः ॥ १२-१४ ॥ He who looks upon another's wife as a mother, upon another's wealth as a clod of earth, and upon all beings as his own self is truly wise. ================================================================================ 12-15 > धर्मे तत्परता मुखे मधुरता दाने समुत्साहता > मित्रेऽवञ्चकता गुरौ विनयता चित्तेऽतिभीरता । > आचारे शुचिता गुणे रसिकता शास्त्रेषु विज्ञानता > रूपे सुन्दरता शिवे भजनता त्वय्यस्ति भो राघव ॥ १२-१५ ॥ Deep devotion to righteousness, sweetness in speech, enthusiasm in giving, guilelessness towards friends, humility towards teachers, profound fear in the heart, purity in conduct, appreciation of the arts, knowledge in the scriptures, beauty in form, and devotion to Śiva — these, O Rāghava, exist in you. ================================================================================ 12-16 > काष्ठं कल्पतरुः सुमेरुरचलश्चिन्तामणिः प्रस्तरः > सूर्यस्तीव्रकरः शशी क्षयकरः क्षारो हि वारां निधिः । > कामो नष्टतनुर्वलिर्दितिसुतो नित्यं पशुः कामगौ- > र्नैतांस्ते तुलयामि भो रघुपते कस्योपमा दीयते ॥ १२-१६ ॥ The wish-fulfilling tree is mere wood; Mount Meru is but an immovable rock; the wish-fulfilling gem is just a stone; the sun is of fierce rays; the moon is subject to decay; the ocean of waters is salty; Kāma is bodiless; Bali is the son of Diti; and the wish-fulfilling cow is ever a mere animal. I cannot compare these to you, O Lord of the Raghus; what comparison can possibly be offered for You? ================================================================================ 12-17 > विद्या मित्रं प्रवासे च भार्या मित्रं गृहेषु च । > व्याधितस्यौषधं मित्रं धर्मो मित्रं मृतस्य च ॥ १२-१७ ॥ Learning is a friend when one is abroad; a wife is a friend at home; medicine is a friend to the sick; and righteousness is the friend of the dead. ================================================================================ 12-18 > विनयं राजपुत्रेभ्यः पण्डितेभ्यः सुभाषितम् । > अनृतं द्यूतकारेभ्यः स्त्रीभ्यः शिक्षेत कैतवम् ॥ १२-१८ ॥ Humility from royal princes, eloquence from the learned, the habit of lying from gamblers, and deceitful tricks from women — these should be learned. ================================================================================ 12-19 > अनालोक्य व्ययं कर्ता अनाथः कलहप्रियः । > आतुरः सर्वक्षेत्रेषु नरः शीघ्रं विनश्यति ॥ १२-१९ ॥ A man who spends without considering his income, who is without a protector, who is quarrelsome, and who is afflicted with disease in all his actions perishes quickly. ================================================================================ 12-20 > नाहारं चिन्तयेत्प्राज्ञो धर्ममेकं हि चिन्तयेत् । > आहारो हि मनुष्याणां जन्मना सह जायते ॥ १२-२० ॥ A wise man should not brood over food; let him ponder on righteousness alone. For food is indeed provided for human beings along with their birth. ================================================================================ 12-21 > धनधान्यप्रयोगेषु विद्यासङ्ग्रहणे तथा । > आहारे व्यवहारे च त्यक्तलज्जः सुखी भवेत् ॥ १२-२१ ॥ In the management of grain and wealth, in the acquisition of learning, in eating, and in worldly dealings, one should abandon all sense of shame and thus be happy. ================================================================================ 12-22 > जलबिन्दुनिपातेन क्रमशः पूर्यते घटः । > स हेतुः सर्वविद्यानां धर्मस्य च धनस्य च ॥ १२-२२ ॥ Just as a pot is gradually filled by the falling of drops of water, so is the accumulation of all learning, righteousness, and wealth. ================================================================================ 12-23 > वयसः परिणामेऽपि यः खलः खल एव सः । > सम्पक्वमपि माधुर्यं नोपयातीन्द्रवारुणम् ॥ १२-२३ ॥ Even in the final stage of life, a wicked man remains exactly as wicked. Even when fully ripe, the bitter Indravāruṇā fruit never attains sweetness. ================================================================================ Adhyāya 13 ================================================================================ 13-01 > मुहूर्तमपि जीवेच्च नरः शुक्लेन कर्मणा । > न कल्पमपि कष्टेन लोकद्वयविरोधिना ॥ १३-०१ ॥ Let a man live but a single moment if it is done with pure, meritorious action, rather than live for an entire aeon with deeds that are painful and harmful to both worlds. ================================================================================ 13-02 > गते शोको न कर्तव्यो भविष्यं नैव चिन्तयेत् । > वर्तमानेन कालेन वर्तयन्ति विचक्षणाः ॥ १३-०२ ॥ One should not grieve over what is past, nor should one be anxious about the future. The discerning conduct themselves by attending to the present moment. ================================================================================ 13-03 > स्वभावेन हि तुष्यन्ति देवाः सत्पुरुषाः पिता । > ज्ञातयः स्नानपानाभ्यां वाक्यदानेन पण्डिताः ॥ १३-०३ ॥ The gods are pleased by one's innate nature; the virtuous and the ancestors by the offering of food and drink; but the wise are pleased by eloquence and generosity alone. ================================================================================ 13-04 > आयुः कर्म च वित्तं च विद्या निधनमेव च । > पञ्चैतानि हि सृज्यन्ते गर्भस्थस्यैव देहिनः ॥ १३-०४ ॥ Lifespan, action, wealth, learning, and death — these five are indeed ordained for the embodied soul even while it is still in the womb. ================================================================================ 13-05 > अहो बत विचित्राणि चरितानि महात्मनाम् । > लक्ष्मीं तृणाय मन्यन्ते तद्भारेण नमन्ति च ॥ १३-०५ ॥ Ah, how wonderful indeed and variegated are the ways of great-souled men! They regard the goddess of fortune herself as a mere blade of grass, yet they bend low under the burden of maintaining it. ================================================================================ 13-06 > यस्य स्नेहो भयं तस्य स्नेहो दुःखस्य भाजनम् । > स्नेहमूलानि दुःखानि तानि त्यक्त्वा वसेत् सुखम् ॥ १३-०६ ॥ Where there is affection, there lies fear; affection is a vessel of sorrow. Sorrows are rooted in attachment; having abandoned them, one may dwell happily. ================================================================================ 13-07 > अनागतविधाता च प्रत्युत्पन्नमतिस्तथा । > द्वावेतौ सुखमेधेते यद्भविष्यो विनश्यति ॥ १३-०७ ॥ He who provides for the future, and he who is possessed of presence of mind in the immediate present — these two live happily. But he who merely frets about what will be perishes. ================================================================================ 13-08 > राज्ञि धर्मिणि धर्मिष्ठाः पापे पापाः समे समाः । > राजानमनुवर्तन्ते यथा राजा तथा प्रजाः ॥ १३-०८ ॥ When the king is righteous, the subjects follow righteousness; when the king is sinful, they follow sin; when he is indifferent, they are likewise. The subjects follow the king exactly; as the king is, so are the people. ================================================================================ 13-09 > जीवन्तं मृतवन्मन्ये देहिनं धर्मवर्जितम् । > मृतो धर्मेण संयुक्तो दीर्घजीवी न संशयः ॥ १३-०९ ॥ A man who is alive but devoid of righteousness, I consider as one already dead. But a man who is dead yet endowed with righteousness is long-lived, of this there is no doubt. ================================================================================ 13-10 > धर्मार्थकाममोक्षाणां यस्यैकोऽपि न विद्यते । > अजागलस्तनस्येव तस्य जन्म निरर्थकम् ॥ १३-१० ॥ He for whom not even one of the four aims of human life — righteousness, wealth, pleasure, and liberation — exists has a birth as useless as the teat on the neck of a goat. ================================================================================ 13-11 > मन एव मनुष्याणां कारणं बन्धमोक्षयोः । > बन्धाय विषयासङ्गो मुक्त्यै निर्विषयं मनः ॥ १३-११ ॥ The mind alone is the cause of both bondage and liberation for human beings. Attachment to sense objects leads to bondage; freedom from sense objects leads to liberation. ================================================================================ 13-12 > देहाभिमाने गलितं ज्ञानेन परमात्मनि । > यत्र यत्र मनो याति तत्र तत्र समाधयः ॥ १३-१२ ॥ When the self-identification with the body has melted away through knowledge of the Supreme Self, wherever the mind goes, there, there, states of meditative absorption arise spontaneously. ================================================================================ 13-13 > ईप्सितं मनसः सर्वं कस्य सम्पद्यते सुखम् । > दैवायत्तं यतः सर्वं तस्मात्सन्तोषमाश्रयेत् ॥ १३-१३ ॥ Whose every single wish of the mind reaches fulfilment and happiness? Everything is subject to fate. Therefore, one should take refuge in contentment. ================================================================================ 13-14 > यथा धेनुसहस्रेषु वत्सो गच्छति मातरम् । > तथा यच्च कृतं कर्म कर्तारमनुगच्छति ॥ १३-१४ ॥ Just as a calf finds its mother among thousands of cows, so does the action previously performed seek out its doer. ================================================================================ 13-15 > अनवस्थितकार्यस्य न जने न वने सुखम् । > जनो दहति संसर्गाद्वनं सङ्गविवर्जनात् ॥ १३-१५ ॥ For a man of unsteady actions, there is no happiness either among people or in the forest. Among people, he is burnt by social friction; in the forest, by the lack of social contact. ================================================================================ 13-16 > खनित्वा हि खनित्रेण भूतले वारि विन्दति । > तथा गुरुगतां विद्यां शुश्रूषुरधिगच्छति ॥ १३-१६ ॥ Just as one finds water in the ground by digging with a spade, so does an attentive disciple attain the learning that lies within his preceptor. ================================================================================ 13-17 > कर्मायत्तं फलं पुंसां बुद्धिः कर्मानुसारिणी । > तथापि सुधियश्चार्या सुविचार्यैव कुर्वते ॥ १३-१७ ॥ The fruit of men's actions is dependent on their effort; their intellect follows in the wake of their actions. Yet the wise, even so, act only after careful and thorough deliberation. ================================================================================ 13-18 > सन्तोषस्त्रिषु कर्तव्यः स्वदारे भोजने धने । > त्रिषु चैव न कर्तव्योऽध्ययने जपदानयोः ॥ १३-१८ ॥ Contentment should be practiced in three things: in one's own wife, in food, and in wealth. However, contentment must never be practiced in these three: in study, in prayer, and in charity. ================================================================================ 13-19 > एकाक्षरप्रदातारं यो गुरुं नाभिवन्दते । > श्वानयोनिशतं गत्वा चाण्डालेष्वभिजायते ॥ १३-१९ ॥ He who does not bow down in reverence to the teacher who has imparted to him even a single syllable is born among outcastes after passing through a hundred births in the wombs of dogs. ================================================================================ 13-20 > युगान्ते प्रचलेन्मेरुः कल्पान्ते सप्त सागराः । > साधवः प्रतिपन्नार्थान्न चलन्ति कदाचन ॥ १३-२० ॥ At the end of an age, Mount Meru may tremble; at the end of a kalpa, the seven oceans may shift; but the good, having once undertaken a pledge, never swerve from it. ================================================================================ Adhyāya 14 ================================================================================ 14-01 > पृथिव्यां त्रीणि रत्नानि जलमन्नं सुभाषितम् । > मूढैः पाषाणखण्डेषु रत्नसंज्ञा विधीयते ॥ १४-०१ ॥ On this earth, there are three true gems: water, food, and well-spoken speech. But fools have attributed the designation of gems to mere fragments of stone. ================================================================================ 14-02 > आत्मापराधवृक्षस्य फलान्येतानि देहिनाम् । > दारिद्र्यदुःखरोगाणि बन्धनव्यसनानि च ॥ १४-०२ ॥ The fruits of the tree of one's own transgressions are these for embodied beings: poverty, sorrow, disease, bondage, and calamities. ================================================================================ 14-03 > पुनर्वित्तं पुनर्मित्रं पुनर्भार्या पुनर्मही । > एतत्सर्वं पुनर्लभ्यं न शरीरं पुनः पुनः ॥ १४-०३ ॥ Wealth returns again, friends return again, a wife returns again, and even the earth returns again; but the body, once gone, does not return again. ================================================================================ 14-04 > बहूनां चैव सत्त्वानां समवायो रिपुञ्जयः । > वर्षाधाराधरो मेघस्तृणैरपि निवार्यते ॥ १४-०४ ॥ Even a large assembly of many creatures can conquer an enemy, just like a dense mass of clouds laden with rain is blocked even by blades of grass. ================================================================================ 14-05 > जले तैलं खले गुह्यं पात्रे दानं मनागपि । > प्राज्ञे शास्त्रं स्वयं याति विस्तारं वस्तुशक्तितः ॥ १४-०५ ॥ Oil in water, a secret with a wicked man, a gift, however small, to a worthy recipient, and knowledge imparted to a wise man — these expand of their own accord, by the very power of the object itself. ================================================================================ 14-06 > धर्माख्याने श्मशाने च रोगिणां या मतिर्भवेत् । > सा सर्वदैव तिष्ठेच्चेत्को न मुच्येत बन्धनात् ॥ १४-०६ ॥ If the mind that arises in a person while hearing a religious discourse, in a cremation ground, or when afflicted with disease were to remain at all times, who would not be freed from bondage? ================================================================================ 14-07 > उत्पन्नपश्चात्तापस्य बुद्धिर्भवति यादृशी । > तादृशी यदि पूर्वं स्यात्कस्य न स्यान्महोदयः ॥ १४-०७ ॥ If the wisdom that arises as a result of subsequent remorse were to have existed beforehand, for whom would there not be great prosperity? ================================================================================ 14-08 > दाने तपसि शौर्ये वा विज्ञाने विनये नये । > विस्मयो नहि कर्तव्यो बहुरत्ना वसुन्धरा ॥ १४-०८ ॥ One should never feel amazement in this world at the charity, austerity, heroism, knowledge, humility, or statesmanship of another; the earth is rich with many gems. ================================================================================ 14-09 > दूरस्थोऽपि न दूरस्थो यो यस्य मनसि स्थितः । > यो यस्य हृदये नास्ति समीपस्थोऽपि दूरतः ॥ १४-०९ ॥ He who dwells in the mind of another is not far, even if physically distant; but he who does not reside in another's heart is far away, even if he stands close by. ================================================================================ 14-10 > यस्माच्च प्रियमिच्छेत्तु तस्य ब्रूयात्सदा प्रियम् । > व्याधो मृगवधं कर्तुं गीतं गायति सुस्वरम् ॥ १४-१० ॥ One should always speak words that are pleasant to the person from whom one desires something pleasant. A hunter, in order to kill a deer, sings a song with a melodious voice. ================================================================================ 14-11 > अत्यासन्ना विनाशाय दूरस्था न फलप्रदा । > सेव्यतां मध्यभावेन राजा वह्निर्गुरुः स्त्रियः ॥ १४-११ ॥ One who is excessively close leads to ruin; one who is at too great a distance yields no fruit. Therefore, a king, fire, a preceptor, and women should be served from a middle position. ================================================================================ 14-12 > अग्निरापः स्त्रियो मूर्खाः सर्पा राजकुलानि च । > नित्यं यत्नेन सेव्यानि सद्यः प्राणहराणि षट् ॥ १४-१२ ॥ Fire, water, women, fools, serpents, and royal families — these six must constantly be served with utmost care, for they are swift to take one's life. ================================================================================ 14-13 > स जीवति गुणा यस्य यस्य धर्मः स जीवति । > गुणधर्मविहीनस्य जीवितं निष्प्रयोजनम् ॥ १४-१३ ॥ He lives who has virtues; he lives who has righteousness. The life of one devoid of virtue and righteousness is utterly fruitless. ================================================================================ 14-14 > यदीच्छसि वशीकर्तुं जगदेकेन कर्मणा । > पुरा पञ्चदशास्येभ्यो गां चरन्तीं निवारय ॥ १४-१४ ॥ If you wish to subdue the entire world with a single act, then hold back the cow that is grazing the ripening grain from the mouths of the fifteen senses. ================================================================================ 14-15 > प्रस्तावसदृशं वाक्यं प्रभावसदृशं प्रियम् । > आत्मशक्तिसमं कोपं यो जानाति स पण्डितः ॥ १४-१५ ॥ He is a wise man who knows words that suit the occasion, affection that matches one's influence, and anger that is commensurate with one's own strength. ================================================================================ 14-16 > एक एव पदार्थस्तु त्रिधा भवति वीक्षितः । > कुणपं कामिनी मांसं योगिभिः कामिभिः श्वभिः ॥ १४-१६ ॥ One and the same material object is perceived in three different ways: as a corpse by a Yogin, as a beloved woman by a lustful man, and as a piece of meat by dogs. ================================================================================ 14-17 > सुसिद्धमौषधं धर्मं गृहच्छिद्रं च मैथुनम् । > कुभुक्तं कुश्रुतं चैव मतिमान्न प्रकाशयेत् ॥ १४-१७ ॥ A well-prepared medicine, a righteous deed, domestic secrets, sexual intercourse, badly cooked food, and badly heard learning — a wise man should not reveal these. ================================================================================ 14-18 > तावन्मौनेन नीयन्ते कोकिलैश्चैव वासराः । > यावत्सर्वजनानन्ददायिनी वाक्प्रवर्तते ॥ १४-१८ ॥ One should spend one's days in silence, like the cuckoo, only until such time as one's speech can issue forth, giving delight to all people. ================================================================================ 14-19 > धर्मं धनं च धान्यं च गुरोर्वचनमौषधम् । > सुगृहीतं च कर्तव्यमन्यथा तु न जीवति ॥ १४-१९ ॥ Righteousness, wealth, grain, the words of the preceptor, and medicine — one should take these only after proper consideration; otherwise, one simply cannot live. ================================================================================ 14-20 > त्यज दुर्जनसंसर्गं भज साधुसमागमम् । > कुरु पुण्यमहोरात्रं स्मर नित्यमनित्यतः ॥ १४-२० ॥ Shun the company of the wicked; cherish the association of the virtuous. Do meritorious deeds day and night, and constantly recall the impermanence of all things. ================================================================================ Adhyāya 15 ================================================================================ 15-01 > यस्य चित्तं द्रवीभूतं कृपया सर्वजन्तुषु । > तस्य ज्ञानेन मोक्षेण किं जटाभस्मलेपनैः ॥ १५-०१ ॥ Of what use are matted locks and the smearing of ashes for one whose heart has melted with compassion towards all living beings? What is the use of that knowledge and liberation? ================================================================================ 15-02 > एकमप्यक्षरं यस्तु गुरुः शिष्यं प्रबोधयेत् । > पृथिव्यां नास्ति तद्द्रव्यं यद्दत्त्वा सोऽनृणी भवेत् ॥ १५-०२ ॥ He who does not reveal even a single syllable to his disciple, the teacher remains indebted to him for it; there is no wealth on this earth by giving which he can become free from that debt. ================================================================================ 15-03 > खलानां कण्टकानां च द्विविधैव प्रतिक्रिया । > उपानन्मुखभङ्गो वा दूरतो वा विसर्जनम् ॥ १५-०३ ॥ For the wicked and for thorns, there are only two remedies: either crushing their faces with a shoe, or dismissing them to a great distance. ================================================================================ 15-04 > कुचैलिनं दन्तमलोपधारिणं > बह्वाशिनं निष्ठुरभाषिणं च । > सूर्योदये चास्तमिते शयानं > विमुञ्चति श्रीर्यदि चक्रपाणिः ॥ १५-०४ ॥ A man who wears shabby, filthy clothes, who has unclean teeth, who is a voracious eater, speaks harshly, and sleeps after sunrise and before sunset — even if he is the lord of the discus, Viṣṇu himself, Fortune abandons him. ================================================================================ 15-05 > त्यजन्ति मित्राणि धनैर्विहीनं > पुत्राश्च दाराश्च सुहृज्जनाश्च । > तमर्थवन्तं पुनराश्रयन्ति > अर्थो हि लोके मनुष्यस्य बन्धुः ॥ १५-०५ ॥ Friends abandon a man bereft of wealth, as do sons, wife, and dear companions. When he becomes wealthy again, they seek him out. In this world, wealth alone is a man's true kinsman. ================================================================================ 15-06 > अन्यायोपार्जितं द्रव्यं दश वर्षाणि तिष्ठति । > प्राप्ते चैकादशे वर्षे समूलं तद्विनश्यति ॥ १५-०६ ॥ Wealth acquired through unrighteous means remains for ten years; in the eleventh year, it perishes along with its very root. ================================================================================ 15-07 > अयुक्तं स्वामिनो युक्तं युक्तं नीचस्य दूषणम् । > अमृतं राहवे मृत्युर्विषं शङ्करभूषणम् ॥ १५-०७ ॥ That which is inappropriate for a master is appropriate for his servant; that which is a fault in a low-born person is praised in a noble one. Nectar became death for Rāhu, while poison became the ornament of Śiva's throat. ================================================================================ 15-08 > तद्भोजनं यद्द्विजभुक्तशेषं > तत्सौहृदं यत्क्रियते परस्मिन् । > सा प्राज्ञता या न करोति पापं > दम्भं विना यः क्रियते स धर्मः ॥ १५-०८ ॥ That alone is true food which is the remnant of what a Brahmin has eaten; that is true friendship which is rendered to another; that is true wisdom which does not commit sin; and that alone is true righteousness which is practiced without hypocrisy. ================================================================================ 15-09 > मणिर्लुण्ठति पादाग्रे काचः शिरसि धार्यते । > क्रयविक्रयवेलायां काचः काचो मणिर्मणिः ॥ १५-०९ ॥ A genuine gem rolls at the foot, while a useless piece of glass is worn on the head. At the time of buying and selling, glass is glass and a gem is a gem; true worth is always recognized. ================================================================================ 15-10 > अनन्तशास्त्रं बहुलाश्च विद्याः > स्वल्पश्च कालो बहुविघ्नता च । > यत्सारभूतं तदुपासनीयं > हंसो यथा क्षीरमिवाम्बुमध्यात् ॥ १५-१० ॥ Countless are the scriptures, and manifold are the sciences; scanty is the time, and many are the obstacles. Therefore, one should absorb only that which is the essential essence, just as a swan extracts the milk from amidst the water. ================================================================================ 15-11 > दूरागतं पथि श्रान्तं वृथा च गृहमागतम् । > अनर्चयित्वा यो भुङ्क्ते स वै चाण्डाल उच्यते ॥ १५-११ ॥ A guest who has come from afar, weary from the road, and one who arrives at the house unseasonably — he who eats without first honouring such a guest is truly called an outcast. ================================================================================ 15-12 > पठन्ति चतुरो वेदान्धर्मशास्त्राण्यनेकशः । > आत्मानं नैव जानन्ति दर्वी पाकरसं यथा ॥ १५-१२ ॥ Many recite the four Vedas and the Dharma Śāstras in countless ways, yet they do not know their own Self, just as a ladle does not know the taste of the food it cooks. ================================================================================ 15-13 > धन्या द्विजमयी नौका विपरीता भवार्णवे । > तरन्त्यधोगताः सर्वे उपरिष्टाः पतन्त्यधः ॥ १५-१३ ॥ Blessed is that boat which is made of the twice-born, though it appears upside down in the ocean of worldly existence. Those who are at the bottom cross over; those who are on top fall down. ================================================================================ 15-14 > अयममृतनिधानं नायकोऽप्योषधीनां > अमृतमयशरीरः कान्तियुक्तोऽपि चन्द्रः । > भवति विगतरश्मिर्मण्डलं प्राप्य भानोः > परसदननिविष्टः को लघुत्वं न याति ॥ १५-१४ ॥ Even the moon, the lord of medicinal herbs and repository of nectar, whose body is made of immortality and who is possessed of radiance, loses his lustre when he enters the sun's disc. Who does not experience insignificance upon entering another's abode? ================================================================================ 15-15 > अलिरयं नलिनीदलमध्यगः > कमलिनीमकरन्दमदालसः । > विधिवशात्परदेशमुपागतः > कुटजपुष्परसं बहु मन्यते ॥ १५-१५ ॥ This bee, lying in the heart of a lotus petal, languid with the honey of the lotus, when forced by fate to go to a foreign land, highly esteems even the juice of the Kuṭaja flower. ================================================================================ 15-16 > पीतः क्रुद्धेन तातश्चरणतलहतो वल्लभो येन रोषा > दाबाल्याद्विप्रवर्यैः स्ववदनविवरे धार्यते वैरिणी मे । > गेहं मे छेदयन्ति प्रतिदिवसमुमाकान्तपूजानिमित्तं > तस्मात्खिन्ना सदाहं द्विजकुलनिलयं नाथ युक्तं त्यजामि ॥ १५-१६ ॥ O Lord, my father was drunk in anger and struck with his foot; my beloved husband was enraged and hit me on the head; out of childishness, the best of Brahmins hold my rival wife's hand over their own mouth; and every day they destroy my house for the sake of worshipping Umā's consort. Therefore, O Lord, I am always distressed and deem it fitting to abandon this dwelling of the Brahmin family. ================================================================================ 15-17 > बन्धनानि खलु सन्ति बहूनि > प्रेमरज्जुकृतबन्धनमन्यत् । > दारुभेदनिपुणोऽपि षडंघ्रि- > र्निष्क्रियो भवति पङ्कजकोशे ॥ १५-१७ ॥ Many indeed are the bonds that exist, but different is the bond forged by the rope of love. Even the bumblebee, which is skillful in cutting through wood, remains motionless and helpless inside the bud of a lotus. ================================================================================ 15-18 > छिन्नोऽपि चन्दनतरुर्न जहाति गन्धं > वृद्धोऽपि वारणपतिर्न जहाति लीलाम् । > यन्त्रार्पितो मधुरतां न जहाति चेक्षुः > क्षीणोऽपि न त्यजति शीलगुणान्कुलीनः ॥ १५-१८ ॥ Even when cut down, the sandalwood tree does not lose its fragrance; even when aged, the lordly elephant does not abandon his graceful gait; even when put into a machine, sugarcane does not lose its sweetness; and even when utterly impoverished, a man of noble lineage does not abandon the virtues of his character. ================================================================================ 15-19 > उर्व्यां कोऽपि महीधरो लघुतरो दोर्भ्यां धृतो > लीलया तेन त्वं दिवि भूतले च सततं गोवर्धनो गीयसे । > त्वां त्रैलोक्यधरं वहामि कुचयोरग्रे न तद्गण्यते > किं वा केशव भाषणेन बहुना पुण्यैर्यशो लभ्यते ॥ १५-१९ ॥ O Keśava, was there any mighty mountain on earth that was not held up lightly and playfully by your two arms? By that very act, you are constantly sung of in heaven and on earth as Govardhana, the lifter of the mountain. I bear you, the sustainer of the three worlds, on the tips of my breasts — that is not even accounted as anything. What then can be gained by many words? Glory is achieved only through accumulated merit. ================================================================================ Adhyāya 16 ================================================================================ 16-01 > न ध्यातं पदमीश्वरस्य विधिवत्संसारविच्छित्तये > स्वर्गद्वारकपाटपाटनपटुर्धर्मोऽपि नोपार्जितः । > नारीपीनपयोधरोरुयुगला स्वप्नेऽपि नालिङ्गितं > मातुः केवलमेव यौवनवनच्छेदे कुठारा वयम् ॥ १६-०१ ॥ The state of the Lord has not been meditated upon according to the prescribed rules for the severance of worldly bondage; righteousness, the skillful opener of the bolt on the door of heaven, has not been earned; the heavy, swelling breasts of a beautiful woman have not been embraced even in a dream. Alas, we are but axes felling the forest of our mother's youth. ================================================================================ 16-02 > जल्पन्ति सार्धमन्येन पश्यन्त्यन्यं सविभ्रमाः । > हृदये चिन्तयन्त्यन्यं न स्त्रीणामेकतो रतिः ॥ १६-०२ ॥ Women chat with one man, cast amorous glances at another, and cherish yet another in their hearts. A woman's affection is never fixed on one alone. ================================================================================ 16-03 > यो मोहान्मन्यते मूढो रक्तेयं मयि कामिनी । > स तस्या वशगो भूत्वा नृत्येत् क्रीडाशकुन्तवत् ॥ १६-०३ ॥ The fool who, out of delusion, thinks, "This passionate woman is in love with me," becomes enslaved by her and dances about like a pet bird, a plaything in a cage. ================================================================================ 16-04 > कोऽर्थान्प्राप्य न गर्वितो विषयिणः कस्यापदोऽस्तं गताः > स्त्रीभिः कस्य न खण्डितं भुवि मनः को नाम राजप्रियः । > कः कालस्य न गोचरत्वमगमत् कोऽर्थी गतो गौरवं > को वा दुर्जनदुर्गमेषु पतितः क्षेमेण यातः पथि ॥ १६-०४ ॥ What man, having obtained wealth, has not become arrogant? Whose calamities have ever come to an end? Whose mind on this earth has not been broken by women? Who, indeed, is truly loved by a king? Who has not fallen under the sway of time? What supplicant has ever attained honour? And what man who has fallen into the difficult passes inhabited by the wicked has ever traversed the path safely and securely? ================================================================================ 16-05 > न निर्मितो न चैव न दृष्टपूर्वो > न श्रूयते हेममयः कुरङ्गः । > तथाऽपि तृष्णा रघुनन्दनस्य > विनाशकाले विपरीतबुद्धिः ॥ १६-०५ ॥ Never has a golden deer been created, nor has such a thing ever been seen or heard of before. Yet, when his time of destruction had come, even the discerning Rāma came under the sway of a deluded mind that craved such a thing. ================================================================================ 16-06 > गुणैरुत्तमतां याति नोच्चैरासनसंस्थिताः । > प्रासादशिखरस्थोऽपि काकः किं गरुडायते ॥ १६-०६ ॥ Men attain superiority through their virtues, not by being seated in high places. Even perched on the pinnacle of a palace, does a crow ever become an eagle? ================================================================================ 16-07 > गुणाः सर्वत्र पूज्यन्ते न महत्योऽपि सम्पदः । > पूर्णेन्दुः किं तथा वन्द्यो निष्कलङ्को यथा कृशः ॥ १६-०७ ॥ It is virtues that are honoured everywhere, and not merely vast wealth. Is the full moon ever worshipped in the same way as the slender crescent moon, which is free from blemishes? ================================================================================ 16-08 > परैरुक्तगुणो यस्तु निर्गुणोऽपि गुणी भवेत् । > इन्द्रोऽपि लघुतां याति स्वयं प्रख्यापितैर्गुणैः ॥ १६-०८ ॥ A man who has his virtues proclaimed by others becomes a man of merit, even if he is otherwise devoid of merit. Even Indra himself falls into insignificance if he himself proclaims his own virtues. ================================================================================ 16-09 > विवेकिनमनुप्राप्ता गुणा यान्ति मनोज्ञताम् । > सुतरां रत्नमाभाति चामीकरनियोजितम् ॥ १६-०९ ॥ When virtues come to reside in a discerning man, they attain a charm; a jewel shines with far greater brilliance when set in refined gold. ================================================================================ 16-10 > गुणैः सर्वज्ञतुल्योऽपि सीदत्येको निराश्रयः । > अनर्घ्यमपि माणिक्यं हेमाश्रयमपेक्षते ॥ १६-१० ॥ Even one who is equal to the omniscient in virtues sinks into misery if he is without support and patronage. For even a priceless gem requires a setting of gold to be displayed. ================================================================================ 16-11 > अतिक्लेशेन यद्द्रव्यमतिलोभेन यत्सुखम् । > शत्रूणां प्रणिपातेन ते ह्यर्था मा भवन्तु मे ॥ १६-११ ॥ That wealth which comes through excessive hardship, that pleasure which comes through excessive greed, and those gains that come through bowing down to enemies — may such objects of desire never be mine. ================================================================================ 16-12 > किं तया क्रियते लक्ष्म्या या वधूरिव केवला । > या तु वेश्येव सामान्या पथिकैरपि भुज्यते ॥ १६-१२ ॥ What is the use of that wealth which, like a married woman confined to one husband, is enjoyed by no one else? But that wealth which, like a courtesan available to all, is enjoyed even by passing strangers is truly praiseworthy. ================================================================================ 16-13 > धनेषु जीवितव्येषु स्त्रीषु चाहारकर्मसु । > अतृप्ताः प्राणिनः सर्वे याता यास्यन्ति यान्ति च ॥ १६-१३ ॥ In wealth that can give life, in women, and in worldly pursuits and food, all living beings remain ever unsatisfied — those who have gone, those who are yet to go, and those who are going now. ================================================================================ 16-14 > प्रियवाक्यप्रदानेन सर्वे तुष्यन्ति जन्तवः । > तस्मात्तदेव वक्तव्यं वचने का दरिद्रता ॥ १६-१४ ॥ By the giving of pleasant words, all beings are pleased. Therefore, one should speak only such words. What poverty is there in the wealth of speech? ================================================================================ 16-15 > क्षीयन्ते सर्वदानानि यज्ञहोमबलिक्रियाः । > न क्षीयते पात्रदानमभयं सर्वदेहिनाम् ॥ १६-१५ ॥ All charitable gifts and offerings — be they sacrifices, oblations into the fire, or offerings to spirits — perish over time; but the gift made to a worthy recipient and the giving of fearlessness to all living beings never perish. ================================================================================ 16-16 > तृणं लघु तृणात्तूलं तूलादपि च याचकः । > वायुना किं न नीतोऽसौ मामयं याचयिष्यति ॥ १६-१६ ॥ A blade of grass is light; lighter than grass is cotton; and lighter still than cotton is the supplicant. Why, then, has the wind not carried him away? It only fears, "This man will beg from me." ================================================================================ 16-17 > वरं प्राणपरित्यागो मानभङ्गेन जीवनात् । > प्राणत्यागे क्षणं दुःखं मानभङ्गे दिने दिने ॥ १६-१७ ॥ Better is the abandonment of life itself than a life of broken honour. The abandonment of life brings pain for but a moment, but the breaking of honour brings pain day after day. ================================================================================ 16-18 > संसारविषवृक्षस्य द्वे फलेऽमृतोपमे । > सुभाषितं च सुस्वादु सङ्गतिः सज्जने जने ॥ १६-१८ ॥ On the poisonous tree of worldly existence, there are two fruits that are like nectar: the first is a well-spoken, sweet word, and the second is association with the good. ================================================================================ 16-19 > जन्म जन्म यदभ्यस्तं दानमध्ययनं तपः । > तेनैवाभ्यासयोगेन देही चाभ्यस्यते पुनः ॥ १६-१९ ॥ Whatever has been practiced birth after birth — be it charity, study, or austerity — that very practice is again pursued by the embodied soul through the force of habit. ================================================================================ 16-20 > पुस्तकस्था तु या विद्या परहस्तगतं धनम् । > कार्यकाले समुत्पन्ने न सा विद्या न तद्धनम् ॥ १६-२० ॥ Learning that is merely confined to a book and wealth that has passed into another's hand — when the time of need arises, that is neither true learning nor true wealth. ================================================================================ Adhyāya 17 ================================================================================ 17-01 > पुस्तकप्रत्ययाधीतं नाधीतं गुरुसन्निधौ । > सभामध्ये न शोभन्ते जारगर्भा इव स्त्रियः ॥ १७-०१ ॥ Knowledge acquired merely through the medium of books, without being studied in the presence of a preceptor, does not shine in an assembly, just as a woman pregnant by a paramour does not shine in the midst of virtuous women. ================================================================================ 17-02 > कृते प्रतिकृतिं कुर्याद्धिंसने प्रतिहिंसनम् । > तत्र दोषो न पतति दुष्टे दुष्टं समाचरेत् ॥ १७-०२ ॥ A good turn should be repaid by a good turn; violence should be met with counter-violence. No fault attaches to one who returns evil for evil. ================================================================================ 17-03 > यद्दूरं यद्दुराराध्यं यच्च दूरे व्यवस्थितम् । > तत्सर्वं तपसा साध्यं तपो हि दुरतिक्रमम् ॥ १७-०३ ॥ That which is far away, that which is difficult to attain, and that which lies at a great remove — all of it can be achieved through austerity, for austerity is truly insurmountable. ================================================================================ 17-04 > लोभश्चेदगुणेन किं पिशुनता यद्यस्ति किं पातकैः > सत्यं चेत्तपसा च किं शुचि मनो यद्यस्ति तीर्थेन किम् । > सौजन्यं यदि किं गुणैः सुमहिमा यद्यस्ति किं मण्डनैः > सद्विद्या यदि किं धनैरपयशो यद्यस्ति किं मृत्युना ॥ १७-०४ ॥ If there is greed, what use are other vices? If there is slanderousness, what use are other sins? If there is truth, what need is there for austerity? If the mind is pure, what need is there for a pilgrimage? If there is inherent goodness, what use are further virtues? If there is true greatness, what need is there for external adornments? If there is true learning, what use is wealth? And if there is infamy, what use is death? ================================================================================ 17-05 > पिता रत्नाकरो यस्य लक्ष्मीर्यस्य सहोदरा । > शङ्खो भिक्षाटनं कुर्यान्न दत्तमुपतिष्ठते ॥ १७-०५ ॥ He whose father is the lord of gems, the ocean, and whose sister is the goddess of fortune herself, in the form of a conch, still has to roam about begging for alms. No wealth, once given, ever remains permanently. ================================================================================ 17-06 > अशक्तस्तु भवेत्साधुर्ब्रह्मचारी वा निर्धनः । > व्याधितो देवभक्तश्च वृद्धा नारी पतिव्रता ॥ १७-०६ ॥ A helpless man may become a saint; a brahmacārin may live without wealth; a sick man may become devoted to God; and an aged woman may remain faithful to her husband. ================================================================================ 17-07 > नान्नोदकसमं दानं न तिथिर्द्वादशी समा । > न गायत्र्याः परो मन्त्रो न मातुर्दैवतं परम् ॥ १७-०७ ॥ There is no gift equal to the gift of food and water; there is no sacred day equal to the Dvādaśī; there is no mantra greater than the Gāyatrī; and there is no deity greater than a mother. ================================================================================ 17-08 > तक्षकस्य विषं दन्ते मक्षिकायास्तु मस्तके । > वृश्चिकस्य विषं पुच्छे सर्वाङ्गे दुर्जने विषम् ॥ १७-०८ ॥ The venom of a viper is in its fangs; that of a fly is in its head; that of a scorpion is in its tail; but in a wicked man, venom is in every part of the body. ================================================================================ 17-09 > पत्युराज्ञां विना नारी ह्युपोष्य व्रतचारिणी । > आयुष्यं हरते भर्तुः सा नारी नरकं व्रजेत् ॥ १७-०९ ॥ A woman who observes fasts and vows without the permission of her husband shortens the life of her lord; such a woman goes to hell. ================================================================================ 17-10 > न दानैः शुध्यते नारी नोपवासशतैरपि । > न तीर्थसेवया तद्वद्भर्तुः पदोदकैर्यथा ॥ १७-१० ॥ A woman is not purified by charitable gifts, nor by hundreds of fasts, nor by resorting to sacred waters, in the way she is purified by the water that has washed her husband's feet. ================================================================================ 17-11 > पादशेषं पीतशेषं सन्ध्याशेषं तथैव च । > श्वानमूत्रसमं तोयं पीत्वा चान्द्रायणं चरेत् ॥ १७-११ ॥ Water that is the remnant from washing feet, water left after drinking, and water left after the evening rites — these are equal to dog's urine. One who drinks such water must perform the Cāndrāyaṇa penance. ================================================================================ 17-12 > दानेन पाणिर्न तु कङ्कणेन > स्नानेन शुद्धिर्न तु चन्दनेन । > मानेन तृप्तिर्न तु भोजनेन > ज्ञानेन मुक्तिर्न तु मुण्डनेन ॥ १७-१२ ॥ The hand is beautified by giving, not by bracelets; purity comes through bathing, not through sandal paste; satisfaction comes through honour, not through food; and liberation is achieved through knowledge, not by shaving the head. ================================================================================ 17-13 > नापितस्य गृहे क्षौरं पाषाणे गन्धलेपनम् । > आत्मरूपं जले पश्यन् शक्रस्यापि श्रियं हरेत् ॥ १७-१३ ॥ A shave in a barber's house, the application of perfumed paste on a mere stone, and seeing one's reflection in water — these can steal away even the fortune of Indra. ================================================================================ 17-14 > सद्यः प्रज्ञाहरा तुण्डी सद्यः प्रज्ञाकरी वचा । > सद्यः शक्तिहरा नारी सद्यः शक्तिकरं पयः ॥ १७-१४ ॥ The castor-oil plant instantly destroys intelligence; speech instantly bestows intelligence; a woman instantly destroys strength; and milk instantly invigorates strength. ================================================================================ 17-15 > परोपकरणं येषां जागर्ति हृदये सताम् । > नश्यन्ति विपदस्तेषां सम्पदः स्युः पदे पदे ॥ १७-१५ ॥ For those good men in whose hearts the desire to help others ever remains awake, all their adversities perish, and prosperity comes to them at every step. ================================================================================ 17-16 > यदि रामा यदि च रमा यदि तनयो विनयगुणोपेतः । > तनये तनयोत्पत्तिः सुरवरनगरे किमाधिक्यम् ॥ १७-१६ ॥ If one has a beautiful wife, if one has the goddess of fortune, and if one has a son endowed with humility and virtue, then what more is there to be enjoyed in the celestial city of the gods? What more is there than the birth of a son to one's own son? ================================================================================ 17-17 > आहारनिद्राभयमैथुनानि > समानि चैतानि नृणां पशूनाम् । > ज्ञानं नराणामधिको विशेषो > ज्ञानेन हीनाः पशुभिः समानाः ॥ १७-१७ ॥ Hunger, sleep, fear, and sexual desire — these man has in common with animals. It is knowledge that is the superior distinction of human beings; those who are devoid of knowledge are equal to beasts. ================================================================================ 17-18 > दानार्थिनो मधुकरा यदि कर्णतालैर्दूरीकृताः > दूरीकृताः करिवरेण मदान्धबुद्ध्या । > तस्यैव गण्डयुग्ममण्डनहानिरेषा > भृङ्गाः पुनर्विकचपद्मवने वसन्ति ॥ १७-१८ ॥ If bees desiring honey are driven away by the flapping of an elephant's ears, being filled with blind pride and intoxication, then it is the elephant alone who suffers the loss of the adornment of his own temples. The bees simply go and settle in a garden of blossoming lotuses. ================================================================================ 17-19 > राजा वेश्या यमश्चाग्निस्तस्करो बालयाचकौ । > परदुःखं न जानन्ति अष्टमो ग्रामकण्टकः ॥ १७-१९ ॥ A king, a courtesan, Yama, fire, a thief, a child beggar, and a village troublemaker — these seven never understand the sorrows of others. ================================================================================ 17-20 > अधः पश्यसि किं बाले पतितं तव किं भुवि । > रे रे मूर्ख न जानासि गतं तारुण्यमौक्तिकम् ॥ १७-२० ॥ "O young maiden, why do you cast your glance downwards? What of yours has fallen upon the earth? O fool, do you not know that the pearl of your youth has slipped away?" ================================================================================ 17-21 > व्यालाश्रयापि विफलापि सकण्टकापि > वक्रापि पङ्किलभवापि दुरासदापि । > गन्धेन बन्धुरसि केतकि सर्वजन्तो- > रेको गुणः खलु निहन्ति समस्तदोषान् ॥ १७-२१ ॥ O Ketakī flower, though you are the abode of snakes, though you are fruitless, though you are full of thorns, though you are crooked, though you grow in muddy places and are difficult to reach, yet by your fragrance alone you captivate all creatures. A single excellent quality indeed overcomes all faults. > इति चाणक्यनीतिदर्पणः सम्पूर्णः ॥ Thus is the Mirror of Cāṇakya's Ethics completed. ================================================================================