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महाभारतः       mahābhārataḥ - book-12, chapter-136

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युधिष्ठिर उवाच ।
सर्वत्र बुद्धिः कथिता श्रेष्ठा ते भरतर्षभ ।
अनागता तथोत्पन्ना दीर्घसूत्रा विनाशिनी ॥१॥
1. yudhiṣṭhira uvāca ,
sarvatra buddhiḥ kathitā śreṣṭhā te bharatarṣabha ,
anāgatā tathotpannā dīrghasūtrā vināśinī.
1. yudhiṣṭhiraḥ uvāca sarvatra buddhiḥ kathitā śreṣṭhā te
bharatarṣabha anāgatā tathā utpannā dīrghasūtrā vināśinī
1. yudhiṣṭhiraḥ uvāca he bharatarṣabha te sarvatra buddhiḥ
śreṣṭhā kathitā anāgatā tathā utpannā dīrghasūtrā vināśinī
1. Yudhishthira said: O best among the Bharatas, you have everywhere declared intelligence to be supreme. However, (a type of intelligence that is) focused on the unarrived (future), or on what has already manifested (present), or is characterized by procrastination, proves destructive.
तदिच्छामि परां बुद्धिं श्रोतुं भरतसत्तम ।
यथा राजन्न मुह्येत शत्रुभिः परिवारितः ॥२॥
2. tadicchāmi parāṁ buddhiṁ śrotuṁ bharatasattama ,
yathā rājanna muhyeta śatrubhiḥ parivāritaḥ.
2. tat icchāmi parām buddhim śrotum bharatasattama
yathā rājan na muhyeta śatrubhiḥ parivāritaḥ
2. he bharatasattama tat parām buddhim śrotum icchāmi
yathā he rājan śatrubhiḥ parivāritaḥ na muhyeta
2. Therefore, O best among the Bharatas, I desire to hear about the supreme intelligence, so that, O King, one (a ruler) does not become bewildered when surrounded by enemies.
धर्मार्थकुशल प्राज्ञ सर्वशास्त्रविशारद ।
पृच्छामि त्वा कुरुश्रेष्ठ तन्मे व्याख्यातुमर्हसि ॥३॥
3. dharmārthakuśala prājña sarvaśāstraviśārada ,
pṛcchāmi tvā kuruśreṣṭha tanme vyākhyātumarhasi.
3. dharmārthakuśala prājña sarvaśāstraviśārada
pṛcchāmi tvā kuruśreṣṭha tat me vyākhyātum arhasi
3. he dharmārthakuśala he prājña he sarvaśāstraviśārada
he kuruśreṣṭha tvā pṛcchāmi tat me vyākhyātum arhasi
3. O wise one, skilled in natural law (dharma) and material prosperity, adept in all scriptures, I ask you, O best of the Kurus: you ought to explain that to me.
शत्रुभिर्बहुभिर्ग्रस्तो यथा वर्तेत पार्थिवः ।
एतदिच्छाम्यहं श्रोतुं सर्वमेव यथाविधि ॥४॥
4. śatrubhirbahubhirgrasto yathā varteta pārthivaḥ ,
etadicchāmyahaṁ śrotuṁ sarvameva yathāvidhi.
4. śatrubhiḥ bahubhiḥ grastaḥ yathā varteta pārthivaḥ
etat icchāmi aham śrotum sarvam eva yathāvidhi
4. yathā bahubhiḥ śatrubhiḥ grastaḥ pārthivaḥ varteta
etat sarvam eva yathāvidhi aham śrotum icchāmi
4. I wish to hear all of this properly: how a ruler, when seized by many enemies, should conduct himself.
विषमस्थं हि राजानं शत्रवः परिपन्थिनः ।
बहवोऽप्येकमुद्धर्तुं यतन्ते पूर्वतापिताः ॥५॥
5. viṣamasthaṁ hi rājānaṁ śatravaḥ paripanthinaḥ ,
bahavo'pyekamuddhartuṁ yatante pūrvatāpitāḥ.
5. viṣamastham hi rājānam śatravaḥ paripanthinaḥ
bahavaḥ api ekam uddhartum yatante pūrvatāpitāḥ
5. hi pūrvatāpitāḥ bahavaḥ api śatravaḥ paripanthinaḥ
viṣamastham ekam rājānam uddhartum yatante
5. Indeed, adversaries, previously tormented by him, obstruct a king who is in a precarious situation. Many of them strive to depose that single ruler.
सर्वतः प्रार्थ्यमानेन दुर्बलेन महाबलैः ।
एकेनैवासहायेन शक्यं स्थातुं कथं भवेत् ॥६॥
6. sarvataḥ prārthyamānena durbalena mahābalaiḥ ,
ekenaivāsahāyena śakyaṁ sthātuṁ kathaṁ bhavet.
6. sarvataḥ prārthyamānena durbalena mahābalaiḥ
ekena eva asahāyena śakyam sthātum katham bhavet
6. katham sarvataḥ mahābalaiḥ prārthyamānena
durbalena ekena eva asahāyena sthātum śakyam bhavet
6. How can it be possible for a single, unaided weak person, who is being sought after by powerful adversaries from all sides, to stand firm?
कथं मित्रमरिं चैव विन्देत भरतर्षभ ।
चेष्टितव्यं कथं चात्र शत्रोर्मित्रस्य चान्तरे ॥७॥
7. kathaṁ mitramariṁ caiva vindeta bharatarṣabha ,
ceṣṭitavyaṁ kathaṁ cātra śatrormitrasya cāntare.
7. katham mitram arim ca eva vindeta bharatarṣabha
ceṣṭitavyam katham ca atra śatroḥ mitrasya ca antare
7. bharatarṣabha katham mitram arim ca eva vindeta ca
atra śatroḥ mitrasya ca antare katham ceṣṭitavyam
7. O best of Bharatas, how should one identify a friend and an enemy? And how should one behave when caught between a friend and an enemy?
प्रज्ञातलक्षणे राजन्नमित्रे मित्रतां गते ।
कथं नु पुरुषः कुर्यात्किं वा कृत्वा सुखी भवेत् ॥८॥
8. prajñātalakṣaṇe rājannamitre mitratāṁ gate ,
kathaṁ nu puruṣaḥ kuryātkiṁ vā kṛtvā sukhī bhavet.
8. prajñātalakṣaṇe rājan amitre mitratam gate katham
nu puruṣaḥ kuryāt kim vā kṛtvā sukhī bhavet
8. rājan prajñātalakṣaṇe amitre mitratam gate nu
puruṣaḥ katham kuryāt vā kim kṛtvā sukhī bhavet
8. O King, when an enemy of known character has turned into a friend, how should a person (puruṣa) act? Or what should he do to become happy?
विग्रहं केन वा कुर्यात्संधिं वा केन योजयेत् ।
कथं वा शत्रुमध्यस्थो वर्तेताबलवानिति ॥९॥
9. vigrahaṁ kena vā kuryātsaṁdhiṁ vā kena yojayet ,
kathaṁ vā śatrumadhyastho vartetābalavāniti.
9. vigraham kena vā kuryāt sandhim vā kena yojayet
katham vā śatrumadhyasthaḥ varteta abalavān iti
9. kena vā vigraham kuryāt vā kena sandhim yojayet
vā abalavān śatrumadhyasthaḥ katham varteta iti
9. With whom should one engage in conflict, or with whom should one make peace? And how should a weak person behave when situated amidst enemies?
एतद्वै सर्वकृत्यानां परं कृत्यं परंतप ।
नैतस्य कश्चिद्वक्तास्ति श्रोता चापि सुदुर्लभः ॥१०॥
10. etadvai sarvakṛtyānāṁ paraṁ kṛtyaṁ paraṁtapa ,
naitasya kaścidvaktāsti śrotā cāpi sudurlabhaḥ.
10. etat vai sarvakṛtyānām param kṛtyam paraṃtapa na
etasya kaścit vaktā asti śrotā ca api sudurlabhaḥ
10. paraṃtapa etat vai sarvakṛtyānām param kṛtyam etasya
kaścit vaktā na asti ca api śrotā sudurlabhaḥ
10. O scorcher of foes, this indeed is the supreme task among all tasks. There is no one who can speak of this, and a listener for it is also extremely rare.
ऋते शांतनवाद्भीष्मात्सत्यसंधाज्जितेन्द्रियात् ।
तदन्विष्य महाबाहो सर्वमेतद्वदस्व मे ॥११॥
11. ṛte śāṁtanavādbhīṣmātsatyasaṁdhājjitendriyāt ,
tadanviṣya mahābāho sarvametadvadasva me.
11. ṛte śāṃtanavāt bhīṣmāt satyasaṃdhāt jitendriyāt
tat anviṣya mahābāho sarvam etat vadasva me
11. mahābāho śāṃtanavāt bhīṣmāt satyasaṃdhāt
jitendriyāt ṛte tat sarvam etat anviṣya me vadasva
11. Except from Bhīṣma, the son of Śantanu, who is truthful and has controlled his senses. Therefore, O mighty-armed one, having investigated all this, tell it to me.
भीष्म उवाच ।
त्वद्युक्तोऽयमनुप्रश्नो युधिष्ठिर गुणोदयः ।
शृणु मे पुत्र कार्त्स्न्येन गुह्यमापत्सु भारत ॥१२॥
12. bhīṣma uvāca ,
tvadyukto'yamanupraśno yudhiṣṭhira guṇodayaḥ ,
śṛṇu me putra kārtsnyena guhyamāpatsu bhārata.
12. bhīṣma uvāca tvat yuktaḥ ayam anupraśnaḥ yudhiṣṭhira
guṇodayaḥ śṛṇu me putra kārtsnyena guhyam āpattsu bhārata
12. bhīṣma uvāca yudhiṣṭhira tvat yuktaḥ ayam anupraśnaḥ
guṇodayaḥ putra bhārata me guhyam āpattsu kārtsnyena śṛṇu
12. Bhīṣma said: O Yudhiṣṭhira, this question, prompted by you, is indeed a source of virtue. O my son, O descendant of Bharata, listen to my secret teaching completely, concerning situations of calamity.
अमित्रो मित्रतां याति मित्रं चापि प्रदुष्यति ।
सामर्थ्ययोगात्कार्याणां तद्गत्या हि सदा गतिः ॥१३॥
13. amitro mitratāṁ yāti mitraṁ cāpi praduṣyati ,
sāmarthyayogātkāryāṇāṁ tadgatyā hi sadā gatiḥ.
13. amitraḥ mitratām yāti mitram ca api praduṣyati
sāmarthyayogāt kāryāṇām tadgatyā hi sadā gatiḥ
13. amitraḥ mitratām yāti ca api mitram praduṣyati
kāryāṇām sāmarthyayogāt hi sadā tadgatyā gatiḥ
13. An enemy can become a friend, and a friend can also turn hostile. This occurs due to the effectiveness (sāmarthya) in the execution of tasks, for their outcome (gati) is indeed always determined by their progression.
तस्माद्विश्वसितव्यं च विग्रहं च समाचरेत् ।
देशं कालं च विज्ञाय कार्याकार्यविनिश्चये ॥१४॥
14. tasmādviśvasitavyaṁ ca vigrahaṁ ca samācaret ,
deśaṁ kālaṁ ca vijñāya kāryākāryaviniścaye.
14. tasmāt viśvasitavyam ca vigraham ca samācaret
deśam kālam ca vijñāya kāryākāryaviniścaye
14. tasmāt deśam kālam ca vijñāya kāryākāryaviniścaye
viśvasitavyam ca vigraham ca samācaret
14. Therefore, one should engage in both trust and conflict, after carefully considering the place and time, and discerning what is to be done and what is not to be done.
संधातव्यं बुधैर्नित्यं व्यवस्यं च हितार्थिभिः ।
अमित्रैरपि संधेयं प्राणा रक्ष्याश्च भारत ॥१५॥
15. saṁdhātavyaṁ budhairnityaṁ vyavasyaṁ ca hitārthibhiḥ ,
amitrairapi saṁdheyaṁ prāṇā rakṣyāśca bhārata.
15. saṃdhātavyam budhaiḥ nityam vyavasyam ca hitārthibhiḥ
amitraih api saṃdheyam prāṇāḥ rakṣyāḥ ca bhārata
15. bhārata,
budhaiḥ ca hitārthibhiḥ nityam saṃdhātavyam ca vyavasyam api amitraih saṃdheyam ca prāṇāḥ rakṣyāḥ
15. O Bhārata, the wise and those seeking their own welfare should always make peace and undertake appropriate actions. Even with enemies, an alliance should be formed, and lives must be protected.
यो ह्यमित्रैर्नरो नित्यं न संदध्यादपण्डितः ।
न सोऽर्थमाप्नुयात्किंचित्फलान्यपि च भारत ॥१६॥
16. yo hyamitrairnaro nityaṁ na saṁdadhyādapaṇḍitaḥ ,
na so'rthamāpnuyātkiṁcitphalānyapi ca bhārata.
16. yaḥ hi amitraih naraḥ nityam na saṃdadhyāt apaṇḍitaḥ
na saḥ artham āpnuyāt kiñcit phalāni api ca bhārata
16. bhārata,
yaḥ hi apaṇḍitaḥ naraḥ nityam amitraih na saṃdadhyāt,
saḥ na kiñcit artham api ca phalāni āpnuyāt
16. O Bhārata, a foolish man who consistently refuses to make peace with his enemies will indeed achieve no gain or even any results whatsoever.
यस्त्वमित्रेण संधत्ते मित्रेण च विरुध्यते ।
अर्थयुक्तिं समालोक्य सुमहद्विन्दते फलम् ॥१७॥
17. yastvamitreṇa saṁdhatte mitreṇa ca virudhyate ,
arthayuktiṁ samālokya sumahadvindate phalam.
17. yaḥ tu amitrene saṃdhatte mitreṇa ca virudhyate
arthayuktim samālokya sumahat vindate phalam
17. yaḥ tu amitrene saṃdhatte ca mitreṇa virudhyate,
arthayuktim samālokya,
sumahat phalam vindate
17. Whoever makes peace with an enemy and opposes a friend, after carefully considering the expediency of such an action, obtains a very great benefit.
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
मार्जारस्य च संवादं न्यग्रोधे मूषकस्य च ॥१८॥
18. atrāpyudāharantīmamitihāsaṁ purātanam ,
mārjārasya ca saṁvādaṁ nyagrodhe mūṣakasya ca.
18. atra api udāharanti imām itihāsam purātanam
mārjārasya ca saṃvādam nyagrodhe mūṣakasya ca
18. atra api imām purātanam itihāsam udāharanti
mārjārasya ca mūṣakasya ca saṃvādam nyagrodhe
18. In this regard, they also narrate this ancient story (itihāsa): the conversation between a cat and a mouse in a banyan tree.
वने महति कस्मिंश्चिन्न्यग्रोधः सुमहानभूत् ।
लताजालपरिच्छन्नो नानाद्विजगणायुतः ॥१९॥
19. vane mahati kasmiṁścinnyagrodhaḥ sumahānabhūt ,
latājālaparicchanno nānādvijagaṇāyutaḥ.
19. vane mahati kasmin cit nyagrodhaḥ sumahān
abhūt latājālaparicchannaḥ nānādvijagaṇāyutaḥ
19. kasmin cit mahati vane sumahān nyagrodhaḥ abhūt,
latājālaparicchannaḥ nānādvijagaṇāyutaḥ
19. In a certain large forest, there was a very great banyan tree, covered with a network of vines and inhabited by many different kinds of birds.
स्कन्धवान्मेघसंकाशः शीतच्छायो मनोरमः ।
वैरन्त्यमभितो जातस्तरुर्व्यालमृगाकुलः ॥२०॥
20. skandhavānmeghasaṁkāśaḥ śītacchāyo manoramaḥ ,
vairantyamabhito jātastarurvyālamṛgākulaḥ.
20. skandhavān meghasaṃkāśaḥ śītacchāyaḥ manoramaḥ
vairantyam abhitaḥ jātaḥ taruḥ vyālamṛgākulaḥ
20. saḥ taruḥ skandhavān,
meghasaṃkāśaḥ,
śītacchāyaḥ,
manoramaḥ,
vairantyam abhitaḥ jātaḥ (ca) vyālamṛgākulaḥ
20. The tree was sturdy-trunked, resembling a cloud, providing cool and delightful shade, situated near the Vaigrantya mountain, and teeming with wild animals.
तस्य मूलं समाश्रित्य कृत्वा शतमुखं बिलम् ।
वसति स्म महाप्राज्ञः पलितो नाम मूषकः ॥२१॥
21. tasya mūlaṁ samāśritya kṛtvā śatamukhaṁ bilam ,
vasati sma mahāprājñaḥ palito nāma mūṣakaḥ.
21. tasya mūlaṁ samāśritya kṛtvā śatamukhaṁ bilam
vasati sma mahāprājñaḥ palitaḥ nāma mūṣakaḥ
21. palitaḥ nāma mahāprājñaḥ mūṣakaḥ tasya mūlaṁ
samāśritya śatamukhaṁ bilam kṛtvā vasati sma
21. At the base of it, having made a burrow with a hundred openings, a very intelligent mouse named Palita used to dwell.
शाखाश्च तस्य संश्रित्य वसति स्म सुखं पुरः ।
लोमशो नाम मार्जारः पक्षिसत्त्वावसादकः ॥२२॥
22. śākhāśca tasya saṁśritya vasati sma sukhaṁ puraḥ ,
lomaśo nāma mārjāraḥ pakṣisattvāvasādakaḥ.
22. śākhāḥ ca tasya saṃśritya vasati sma sukhaṁ
puraḥ lomaśaḥ nāma mārjāraḥ pakṣisattvāvāsādakaḥ
22. ca lomaśaḥ nāma mārjāraḥ pakṣisattvāvāsādakaḥ
tasya śākhāḥ saṃśritya puras sukhaṁ vasati sma
22. And, having taken refuge in its branches, a cat named Lomaśa, a tormentor of birds and other creatures, used to dwell comfortably there, in front.
तत्र चागत्य चण्डालो वैरन्त्यकृतकेतनः ।
अयोजयत्तमुन्माथं नित्यमस्तं गते रवौ ॥२३॥
23. tatra cāgatya caṇḍālo vairantyakṛtaketanaḥ ,
ayojayattamunmāthaṁ nityamastaṁ gate ravau.
23. tatra ca āgatya caṇḍālaḥ vairantyakṛtaketanaḥ
ayojayat tam unmāthaṁ nityam astaṁ gate ravau
23. ca vairantyakṛtaketanaḥ caṇḍālaḥ tatra āgatya
nityam ravau astaṁ gate tam unmāthaṁ ayojayat
23. And, coming there, a Caṇḍāla, who had made his abode in Vairantya, would regularly set up that trap when the sun had set.
तत्र स्नायुमयान्पाशान्यथावत्संनिधाय सः ।
गृहं गत्वा सुखं शेते प्रभातामेति शर्वरीम् ॥२४॥
24. tatra snāyumayānpāśānyathāvatsaṁnidhāya saḥ ,
gṛhaṁ gatvā sukhaṁ śete prabhātāmeti śarvarīm.
24. tatra snāyumayān pāśān yathāvat saṃnidhāya saḥ
gṛhaṁ gatvā sukhaṁ śete prabhātām eti śarvarīm
24. saḥ tatra snāyumayān pāśān yathāvat saṃnidhāya
gṛhaṁ gatvā sukhaṁ śete śarvarīm prabhātām eti
24. There, having properly laid out snares made of sinews, he would go home and sleep comfortably, until the night gave way to dawn.
तत्र स्म नित्यं बध्यन्ते नक्तं बहुविधा मृगाः ।
कदाचित्तत्र मार्जारस्त्वप्रमत्तोऽप्यबध्यत ॥२५॥
25. tatra sma nityaṁ badhyante naktaṁ bahuvidhā mṛgāḥ ,
kadācittatra mārjārastvapramatto'pyabadhyata.
25. tatra sma nityaṃ badhyante naktaṃ bahuvidhā mṛgāḥ
kadācit tatra mārjāraḥ tu apramattaḥ api abadhyata
25. naktaṃ tatra bahuvidhā mṛgāḥ nityaṃ badhyante
kadācit tatra apramattaḥ mārjāraḥ api tu abadhyata
25. There, various kinds of deer were regularly caught at night. Sometimes, even a vigilant cat was caught there.
तस्मिन्बद्धे महाप्राज्ञः शत्रौ नित्याततायिनि ।
तं कालं पलितो ज्ञात्वा विचचार सुनिर्भयः ॥२६॥
26. tasminbaddhe mahāprājñaḥ śatrau nityātatāyini ,
taṁ kālaṁ palito jñātvā vicacāra sunirbhayaḥ.
26. tasmin baddhe mahāprājñaḥ śatrau nitya ātatāyini
tam kālaṃ palitaḥ jñātvā vicacāra sunirbhayaḥ
26. tasmin nitya ātatāyini śatrau baddhe mahāprājñaḥ
palitaḥ tam kālaṃ jñātvā sunirbhayaḥ vicacāra
26. When that enemy, who was always hostile, was caught, the greatly wise Palita, recognizing the opportune moment, roamed about completely fearlessly.
तेनानुचरता तस्मिन्वने विश्वस्तचारिणा ।
भक्षं विचरमाणेन नचिराद्दृष्टमामिषम् ॥२७॥
27. tenānucaratā tasminvane viśvastacāriṇā ,
bhakṣaṁ vicaramāṇena nacirāddṛṣṭamāmiṣam.
27. tena anucaratā tasmin vane viśvastacāriṇā
bhakṣam vicaramāṇena na cirāt dṛṣṭam āmiṣam
27. tena anucaratā tasmin vane viśvastacāriṇā
bhakṣam vicaramāṇena na cirāt āmiṣam dṛṣṭam
27. As he (Palita) was wandering in that forest, moving confidently and searching for food, meat was seen by him not long thereafter.
स तमुन्माथमारुह्य तदामिषमभक्षयत् ।
तस्योपरि सपत्नस्य बद्धस्य मनसा हसन् ॥२८॥
28. sa tamunmāthamāruhya tadāmiṣamabhakṣayat ,
tasyopari sapatnasya baddhasya manasā hasan.
28. sa tam unmātham āruhya tad āmiṣam abhakṣayat
tasya upari sapatnasya baddhasya manasā hasan
28. sa tam unmātham āruhya tad āmiṣam abhakṣayat
tasya baddhasya sapatnasya upari manasā hasan
28. He (Palita) climbed that stake and ate that meat, mentally laughing at his bound rival.
आमिषे तु प्रसक्तः स कदाचिदवलोकयन् ।
अपश्यदपरं घोरमात्मनः शत्रुमागतम् ॥२९॥
29. āmiṣe tu prasaktaḥ sa kadācidavalokayan ,
apaśyadaparaṁ ghoramātmanaḥ śatrumāgatam.
29. āmiṣe tu prasaktaḥ sa kadācid avalokayan
apaśyat aparam ghoram ātmanaḥ śatrum āgatam
29. sa āmiṣe prasaktaḥ tu kadācid avalokayan
aparam ghoram ātmanaḥ śatrum āgatam apaśyat
29. While he was engrossed in the prey, he once observed and saw another terrible enemy (ātman) approaching himself.
शरप्रसूनसंकाशं महीविवरशायिनम् ।
नकुलं हरिकं नाम चपलं ताम्रलोचनम् ॥३०॥
30. śaraprasūnasaṁkāśaṁ mahīvivaraśāyinam ,
nakulaṁ harikaṁ nāma capalaṁ tāmralocanam.
30. śaraprasūnasaṃkāśam mahīvivaraśāyinam
nakulam harikam nāma capalam tāmralocanam
30. harikam nāma nakulam śaraprasūnasaṃkāśam
mahīvivaraśāyinam capalam tāmralocanam
30. This was a mongoose named Harika, swift and copper-eyed, resembling a śara flower and dwelling in a hole in the ground.
तेन मूषकगन्धेन त्वरमाणमुपागतम् ।
भक्षार्थं लेलिहद्वक्त्रं भूमावूर्ध्वमुखं स्थितम् ॥३१॥
31. tena mūṣakagandhena tvaramāṇamupāgatam ,
bhakṣārthaṁ lelihadvaktraṁ bhūmāvūrdhvamukhaṁ sthitam.
31. tena mūṣakagandhena tvaramāṇam upāgatam bhakṣārtham
lelihadvaktram bhūmau ūrdhvamukham sthitam
31. tena mūṣakagandhena tvaramāṇam bhakṣārtham
lelihadvaktram ūrdhvamukham sthitam upāgatam
31. It had rapidly approached, drawn by the scent of the mouse, its mouth licking (its lips) in anticipation of prey, and was positioned on the ground, facing upwards.
शाखागतमरिं चान्यदपश्यत्कोटरालयम् ।
उलूकं चन्द्रकं नाम तीक्ष्णतुण्डं क्षपाचरम् ॥३२॥
32. śākhāgatamariṁ cānyadapaśyatkoṭarālayam ,
ulūkaṁ candrakaṁ nāma tīkṣṇatuṇḍaṁ kṣapācaram.
32. śākhāgatam arim ca anyat apaśyat koṭarālayam
ulūkam candrakam nāma tīkṣṇatuṇḍam kṣapācaram
32. ca (sa) anyat śākhāgatam koṭarālayam tīkṣṇatuṇḍam
kṣapācaram candrakam nāma ulūkam arim apaśyat
32. And he also saw another enemy, an owl named Chandrak, sharp-beaked and nocturnal, perched on a branch and dwelling in a tree-hollow.
गतस्य विषयं तस्य नकुलोलूकयोस्तदा ।
अथास्यासीदियं चिन्ता तत्प्राप्य सुमहद्भयम् ॥३३॥
33. gatasya viṣayaṁ tasya nakulolūkayostadā ,
athāsyāsīdiyaṁ cintā tatprāpya sumahadbhayam.
33. gatasya viṣayam tasya nakulolūkayoḥ tadā atha
asya āsīt iyam cintā tat prāpya sumahat bhayam
33. tadā nakulolūkayoḥ tasya viṣayam gatasya asya iyam cintā āsīt,
tat sumahat bhayam prāpya
33. Then, concerning that matter involving the mongoose and the owl, this thought arose in him after he had encountered a very great fear.
आपद्यस्यां सुकष्टायां मरणे समुपस्थिते ।
समन्ताद्भय उत्पन्ने कथं कार्यं हितैषिणा ॥३४॥
34. āpadyasyāṁ sukaṣṭāyāṁ maraṇe samupasthite ,
samantādbhaya utpanne kathaṁ kāryaṁ hitaiṣiṇā.
34. āpadi asyām sukaṣṭāyām maraṇe samupasthite
samantāt bhaya utpanne katham kāryam hitaiṣiṇā
34. asyām sukaṣṭāyām āpadi,
maraṇe samupasthite,
samantāt bhaya utpanne,
hitaiṣiṇā katham kāryam
34. When this extremely difficult calamity has arisen, with death imminent, and fear originating from all sides, how should a well-wisher act?
स तथा सर्वतो रुद्धः सर्वत्र समदर्शनः ।
अभवद्भयसंतप्तश्चक्रे चेमां परां गतिम् ॥३५॥
35. sa tathā sarvato ruddhaḥ sarvatra samadarśanaḥ ,
abhavadbhayasaṁtaptaścakre cemāṁ parāṁ gatim.
35. sa tathā sarvataḥ ruddhaḥ sarvatra samadarśanaḥ
abhavat bhayasaṃtaptaḥ cakre ca imām parām gatim
35. sa tathā sarvataḥ ruddhaḥ,
sarvatra samadarśanaḥ,
bhayasaṃtaptaḥ abhavat,
ca imām parām gatim cakre
35. Thus, he, being completely obstructed and perceiving things uniformly everywhere (i.e., seeing no distinction in his dire situation), became tormented by fear, and resorted to this ultimate course of action.
आपद्विनाशभूयिष्ठा शतैकीयं च जीवितम् ।
समन्तसंशया चेयमस्मानापदुपस्थिता ॥३६॥
36. āpadvināśabhūyiṣṭhā śataikīyaṁ ca jīvitam ,
samantasaṁśayā ceyamasmānāpadupasthitā.
36. āpat vināśabhūyiṣṭhā śataikīyam ca jīvitam
samantasaṃśayā ca iyam asmān āpat upasthitā
36. (iyam) āpat vināśabhūyiṣṭhā (asti),
ca jīvitam śataikīyam (asti) ca iyam samantasaṃśayā āpat asmān upasthitā
36. This calamity is largely dominated by destruction. And life itself is but a single century. Furthermore, this calamity, fraught with doubt on all sides, has now befallen us.
गतं हि सहसा भूमिं नकुलो मां समाप्नुयात् ।
उलूकश्चेह तिष्ठन्तं मार्जारः पाशसंक्षयात् ॥३७॥
37. gataṁ hi sahasā bhūmiṁ nakulo māṁ samāpnuyāt ,
ulūkaśceha tiṣṭhantaṁ mārjāraḥ pāśasaṁkṣayāt.
37. gatam hi sahasā bhūmim nakulaḥ mām samāpnuyāt
ulūkaḥ ca iha tiṣṭantam mārjāraḥ pāśa-saṃkṣayāt
37. hi yadi gatam bhūmim sahasā nakulaḥ
mām samāpnuyāt ca yadi iha
tiṣṭantam (mām) ulūkaḥ (samāpnuyāt)
mārjāraḥ (samāpnuyāt) pāśa-saṃkṣayāt
37. Indeed, if I were to swiftly descend to the ground, a mongoose might seize me. And if I remain here, an owl might seize me; or a cat, after the snare is destroyed.
न त्वेवास्मद्विधः प्राज्ञः संमोहं गन्तुमर्हति ।
करिष्ये जीविते यत्नं यावदुच्छ्वासनिग्रहम् ॥३८॥
38. na tvevāsmadvidhaḥ prājñaḥ saṁmohaṁ gantumarhati ,
kariṣye jīvite yatnaṁ yāvaducchvāsanigraham.
38. na tu eva asmat-vidhaḥ prājñaḥ sammoham gantum
arhati kariṣye jīvite yatnam yāvat ucchvāsa-nigraham
38. tu eva asmat-vidhaḥ prājñaḥ sammoham gantum na arhati
aham jīvite yatnam yāvat ucchvāsa-nigraham kariṣye
38. However, a wise person (prājña) like me certainly ought not to fall into delusion. I will make an effort for my life for as long as there is breath control.
न हि बुद्ध्यान्विताः प्राज्ञा नीतिशास्त्रविशारदाः ।
संभ्रमन्त्यापदं प्राप्य महतोऽर्थानवाप्य च ॥३९॥
39. na hi buddhyānvitāḥ prājñā nītiśāstraviśāradāḥ ,
saṁbhramantyāpadaṁ prāpya mahato'rthānavāpya ca.
39. na hi buddhyā-anvitāḥ prājñāḥ nīti-śāstra-viśāradāḥ
sampramanti āpadam prāpya mahataḥ arthān avāpya ca
39. hi buddhyā-anvitāḥ nīti-śāstra-viśāradāḥ prājñāḥ āpadam
prāpya (api) mahataḥ arthān avāpya ca (api) na sampramanti
39. Indeed, wise persons (prājña) endowed with intellect and proficient in the science of polity do not become bewildered either upon encountering calamity or after achieving great objectives.
न त्वन्यामिह मार्जाराद्गतिं पश्यामि सांप्रतम् ।
विषमस्थो ह्ययं जन्तुः कृत्यं चास्य महन्मया ॥४०॥
40. na tvanyāmiha mārjārādgatiṁ paśyāmi sāṁpratam ,
viṣamastho hyayaṁ jantuḥ kṛtyaṁ cāsya mahanmayā.
40. na tu anyām iha mārjārāt gatim paśyāmi sāmpratam
viṣama-sthaḥ hi ayam jantuḥ kṛtyam ca asya mahat mayā
40. tu sāmpratam iha mārjārāt anyām gatim na paśyāmi hi ayam
jantuḥ viṣama-sthaḥ ca asya mahat kṛtyam mayā (kartavyam)
40. But now I see no other course of action (gati) here than (one originating) from the cat. For this creature is in a difficult situation, and a great task (kṛtya) must be accomplished by me for its sake.
जीवितार्थी कथं त्वद्य प्रार्थितः शत्रुभिस्त्रिभिः ।
तस्मादिममहं शत्रुं मार्जारं संश्रयामि वै ॥४१॥
41. jīvitārthī kathaṁ tvadya prārthitaḥ śatrubhistribhiḥ ,
tasmādimamahaṁ śatruṁ mārjāraṁ saṁśrayāmi vai.
41. jīvitārthī katham tu adya prārthitaḥ śatrubhiḥ tribhiḥ
tasmāt imam aham śatrum mārjāram saṃśrayāmi vai
41. adya jīvitārthī aham katham tribhiḥ śatrubhiḥ prārthitaḥ
tu tasmāt aham imam śatrum mārjāram vai saṃśrayāmi
41. How can I, desirous of life (jīvitārthī), be pursued by three enemies today? Therefore, I will indeed seek refuge in this enemy, the cat.
क्षत्रविद्यां समाश्रित्य हितमस्योपधारये ।
येनेमं शत्रुसंघातं मतिपूर्वेण वञ्चये ॥४२॥
42. kṣatravidyāṁ samāśritya hitamasyopadhāraye ,
yenemaṁ śatrusaṁghātaṁ matipūrveṇa vañcaye.
42. kṣatravidyām samāśritya hitam asya upadhāraye
yena imam śatrusaṃghātam matipūrveṇa vañcaye
42. aham kṣatravidyām samāśritya asya hitam upadhāraye
yena matipūrveṇa imam śatrusaṃghātam vañcaye
42. By resorting to the science of warfare (kṣatravidyā), I shall discern what is beneficial for him. Through this, I can then deceive this multitude of enemies with a plan conceived beforehand.
अयमत्यन्तशत्रुर्मे वैषम्यं परमं गतः ।
मूढो ग्राहयितुं स्वार्थं संगत्या यदि शक्यते ॥४३॥
43. ayamatyantaśatrurme vaiṣamyaṁ paramaṁ gataḥ ,
mūḍho grāhayituṁ svārthaṁ saṁgatyā yadi śakyate.
43. ayam atyantaśatruḥ me vaiṣamyam paramam gataḥ
mūḍhaḥ grāhayitum svārtham saṅgatyā yadi śakyate
43. ayam me atyantaśatruḥ paramam vaiṣamyam gataḥ yadi
mūḍhaḥ (san) saṅgatyā svārtham grāhayitum śakyate
43. This one is my ultimate enemy, having reached the highest degree of hostility. If, foolish as he is, he can be made to grasp his own self-interest through our association (saṅgati)...
कदाचिद्व्यसनं प्राप्य संधिं कुर्यान्मया सह ।
बलिना संनिविष्टस्य शत्रोरपि परिग्रहः ।
कार्य इत्याहुराचार्या विषमे जीवितार्थिना ॥४४॥
44. kadācidvyasanaṁ prāpya saṁdhiṁ kuryānmayā saha ,
balinā saṁniviṣṭasya śatrorapi parigrahaḥ ,
kārya ityāhurācāryā viṣame jīvitārthinā.
44. kadācit vyasanam prāpya sandhim
kuryāt mayā saha balinā saṃniviṣṭasya
śatroḥ api parigrahaḥ kāryaḥ
iti āhuḥ ācāryāḥ viṣame jīvitārthinā
44. (saḥ) kadācit vyasanam prāpya mayā saha
sandhim kuryāt (yataḥ) ācāryāḥ āhuḥ
(yat) जीवितार्थिना विषमे बलिना
संनिविष्टस्य शत्रोः अपि परिग्रहः कार्यः इति
44. Perhaps, after encountering misfortune, he (the cat) would make an alliance (sandhi) with me. Indeed, teachers (ācāryāḥ) declare that in a difficult situation (viṣame), even the acceptance (parigraha) of a powerful and well-established enemy (śatru) is appropriate for one desiring life (jīvitārthinā).
श्रेयान्हि पण्डितः शत्रुर्न च मित्रमपण्डितम् ।
मम ह्यमित्रे मार्जारे जीवितं संप्रतिष्ठितम् ॥४५॥
45. śreyānhi paṇḍitaḥ śatrurna ca mitramapaṇḍitam ,
mama hyamitre mārjāre jīvitaṁ saṁpratiṣṭhitam.
45. śreyān hi paṇḍitaḥ śatruḥ na ca mitram apaṇḍitam
mama hi amitre mārjāre jīvitam saṃpratiṣṭhitam
45. hi paṇḍitaḥ śatruḥ śreyān ca apaṇḍitam mitram na
hi mama jīvitam amitre mārjāre saṃpratiṣṭhitam
45. Indeed, a learned enemy is superior, not an unlearned friend. For my very life now rests with this enemy, the cat.
हन्तैनं संप्रवक्ष्यामि हेतुमात्माभिरक्षणे ।
अपीदानीमयं शत्रुः संगत्या पण्डितो भवेत् ॥४६॥
46. hantainaṁ saṁpravakṣyāmi hetumātmābhirakṣaṇe ,
apīdānīmayaṁ śatruḥ saṁgatyā paṇḍito bhavet.
46. hanta enam saṃpravakṣyāmi hetum ātmābhikṣaṇe
api idānīm ayam śatruḥ saṅgatyā paṇḍitaḥ bhavet
46. hanta enam ātmābhikṣaṇe hetum saṃpravakṣyāmi
api idānīm ayam śatruḥ saṅgatyā paṇḍitaḥ bhavet
46. Indeed, I shall now fully explain to him the reason for self-preservation (ātman). Perhaps, through this association, this enemy might now become wise.
ततोऽर्थगतितत्त्वज्ञः संधिविग्रहकालवित् ।
सान्त्वपूर्वमिदं वाक्यं मार्जारं मूषकोऽब्रवीत् ॥४७॥
47. tato'rthagatitattvajñaḥ saṁdhivigrahakālavit ,
sāntvapūrvamidaṁ vākyaṁ mārjāraṁ mūṣako'bravīt.
47. tataḥ arthagatitattvajñaḥ saṃdhivigrahakālavit
sāntvapūrvam idam vākyam mārjāram mūṣakaḥ abravīt
47. tataḥ arthagatitattvajñaḥ saṃdhivigrahakālavit
mūṣakaḥ sāntvapūrvam idam vākyam mārjāram abravīt
47. Then, the mouse, understanding the true nature of affairs and knowing the proper time for peace and conflict, spoke these conciliatory words to the cat.
सौहृदेनाभिभाषे त्वा कच्चिन्मार्जार जीवसि ।
जीवितं हि तवेच्छामि श्रेयः साधारणं हि नौ ॥४८॥
48. sauhṛdenābhibhāṣe tvā kaccinmārjāra jīvasi ,
jīvitaṁ hi tavecchāmi śreyaḥ sādhāraṇaṁ hi nau.
48. sauhṛdena abhibhāṣe tvā kaccit mārjāra jīvasi
jīvitam hi tava icchāmi śreyaḥ sādhāraṇam hi nau
48. sauhṛdena tvā abhibhāṣe kaccit mārjāra jīvasi hi
tava jīvitam icchāmi hi nau śreyaḥ sādhāraṇam
48. I address you with friendship. O cat, are you alive? Indeed, I desire your well-being, for our prosperity (śreyas) is common.
न ते सौम्य विषत्तव्यं जीविष्यसि यथा पुरा ।
अहं त्वामुद्धरिष्यामि प्राणाञ्जह्यां हि ते कृते ॥४९॥
49. na te saumya viṣattavyaṁ jīviṣyasi yathā purā ,
ahaṁ tvāmuddhariṣyāmi prāṇāñjahyāṁ hi te kṛte.
49. na te saumya viṣattavyam jīviṣyasi yathā purā
aham tvām uddhariṣyāmi prāṇān jahyām hi te kṛte
49. saumya te viṣattavyam na yathā purā jīviṣyasi
aham tvām uddhariṣyāmi hi te kṛte prāṇān jahyām
49. O gentle one, you should not despair. You will live as you did before. I will surely rescue you; indeed, I would give up my life for your sake.
अस्ति कश्चिदुपायोऽत्र पुष्कलः प्रतिभाति माम् ।
येन शक्यस्त्वया मोक्षः प्राप्तुं श्रेयो यथा मया ॥५०॥
50. asti kaścidupāyo'tra puṣkalaḥ pratibhāti mām ,
yena śakyastvayā mokṣaḥ prāptuṁ śreyo yathā mayā.
50. asti kaścit upāyaḥ atra puṣkalaḥ pratibhāti mām
yena śakyaḥ tvayā mokṣaḥ prāptum śreyaḥ yathā mayā
50. atra kaścit puṣkalaḥ upāyaḥ asti mām pratibhāti
yena tvayā mokṣaḥ prāptum śakyaḥ yathā mayā śreyaḥ
50. There is a significant means (upāya) available here that appears clear to me, by which liberation (mokṣa) can be attained by you, just as the ultimate good (śreyas) was attained by me.
मया ह्युपायो दृष्टोऽयं विचार्य मतिमात्मनः ।
आत्मार्थं च त्वदर्थं च श्रेयः साधारणं हि नौ ॥५१॥
51. mayā hyupāyo dṛṣṭo'yaṁ vicārya matimātmanaḥ ,
ātmārthaṁ ca tvadarthaṁ ca śreyaḥ sādhāraṇaṁ hi nau.
51. mayā hi upāyaḥ dṛṣṭaḥ ayam vicārya matim ātmanaḥ
ātmārtham ca tvadartham ca śreyaḥ sādhāraṇam hi nau
51. mayā ātmanaḥ matim vicārya ayam upāyaḥ dṛṣṭaḥ hi hi
nau ātmārtham ca tvadartham ca śreyaḥ sādhāraṇam
51. Indeed, this means (upāya) has been discerned by me, having deliberated with my own intellect (mati). For the ultimate good (śreyas) is common to us both, for my own sake and for yours.
इदं हि नकुलोलूकं पापबुद्ध्यभितः स्थितम् ।
न धर्षयति मार्जार तेन मे स्वस्ति सांप्रतम् ॥५२॥
52. idaṁ hi nakulolūkaṁ pāpabuddhyabhitaḥ sthitam ,
na dharṣayati mārjāra tena me svasti sāṁpratam.
52. idam hi nakulolūkam pāpabuddhi abhitaḥ sthitam
na dharṣayati mārjāra tena me svasti sāmpratam
52. mārjāra hi idam pāpabuddhi abhitaḥ sthitam
nakulolūkam na dharṣayati tena sāmpratam me svasti
52. Indeed, this evil-minded pair of mongoose and owl, standing close by, does not attack, O Cat. Therefore, I am safe and well (svasti) right now.
कूजंश्चपलनेत्रोऽयं कौशिको मां निरीक्षते ।
नगशाखाग्रहस्तिष्ठंस्तस्याहं भृशमुद्विजे ॥५३॥
53. kūjaṁścapalanetro'yaṁ kauśiko māṁ nirīkṣate ,
nagaśākhāgrahastiṣṭhaṁstasyāhaṁ bhṛśamudvije.
53. kūjan capalanetraḥ ayam kauśikaḥ mām nirīkṣate
nagaśākhāgraḥ tiṣṭhan tasya aham bhṛśam udvije
53. ayam kauśikaḥ kūjan capalanetraḥ nagaśākhāgraḥ
tiṣṭhan mām nirīkṣate aham tasya bhṛśam udvije
53. This owl, hooting and with darting eyes, watches me. I am greatly disturbed by it as it sits on the top of a tree branch.
सतां साप्तपदं सख्यं सवासो मेऽसि पण्डितः ।
सांवास्यकं करिष्यामि नास्ति ते मृत्युतो भयम् ॥५४॥
54. satāṁ sāptapadaṁ sakhyaṁ savāso me'si paṇḍitaḥ ,
sāṁvāsyakaṁ kariṣyāmi nāsti te mṛtyuto bhayam.
54. satām sāptapadam sakhyam savāsaḥ me asi paṇḍitaḥ
| sāṃvāsyakam kariṣyāmi na asti te mṛtyutaḥ bhayam
54. satām sāptapadam sakhyam tvam me savāsaḥ paṇḍitaḥ asi
aham sāṃvāsyakam kariṣyāmi te mṛtyutaḥ bhayam na asti
54. Friendship with the virtuous is established by merely walking seven steps together. You are my companion, O learned one. I shall establish a bond of co-residence (sāṃvāsyaka) with you; there is no fear for you from death.
न हि शक्नोषि मार्जार पाशं छेत्तुं विना मया ।
अहं छेत्स्यामि ते पाशं यदि मां त्वं न हिंससि ॥५५॥
55. na hi śaknoṣi mārjāra pāśaṁ chettuṁ vinā mayā ,
ahaṁ chetsyāmi te pāśaṁ yadi māṁ tvaṁ na hiṁsasi.
55. na hi śaknoṣi mārjāra pāśam chettum vinā mayā |
aham chetsyāmi te pāśam yadi mām tvam na hiṃsasi
55. he mārjāra,
tvaṃ mayā vinā pāśam chettum na hi śaknoṣi yadi tvaṃ mām na hiṃsasi,
aham te pāśam chetsyāmi
55. O Cat, you are certainly not able to cut this snare without me. I will cut your snare if you do not harm me.
त्वमाश्रितो नगस्याग्रं मूलं त्वहमुपाश्रितः ।
चिरोषिताविहावां वै वृक्षेऽस्मिन्विदितं हि ते ॥५६॥
56. tvamāśrito nagasyāgraṁ mūlaṁ tvahamupāśritaḥ ,
ciroṣitāvihāvāṁ vai vṛkṣe'sminviditaṁ hi te.
56. tvam āśritaḥ nagasya agram mūlam tu aham upāśritaḥ
| ciroṣitau iha āvām vai vṛkṣe asmin viditam hi te
56. tvam nagasya agram āśritaḥ aham tu mūlam upāśritaḥ hi
āvām iha asmin vṛkṣe ciroṣitau vai etat te viditam
56. You have taken refuge at the top of the tree, while I have resorted to its root. Indeed, we two have resided here on this very tree for a long time; this is certainly known to you.
यस्मिन्नाश्वसते कश्चिद्यश्च नाश्वसते क्वचित् ।
न तौ धीराः प्रशंसन्ति नित्यमुद्विग्नचेतसौ ॥५७॥
57. yasminnāśvasate kaścidyaśca nāśvasate kvacit ,
na tau dhīrāḥ praśaṁsanti nityamudvignacetasau.
57. yasmin na āśvasate kaścit yaḥ ca na āśvasate kvacit
na tau dhīrāḥ praśaṃsanti nityam udvignacetasau
57. dhīrāḥ tau na praśaṃsanti yasmin kaścit na āśvasate
yaḥ ca kvacit na āśvasate nityam udvignacetasau
57. The wise (dhīrāḥ) do not praise those two types of individuals: one in whom no one places trust, and one who places trust in no one at all. Both of them have constantly agitated minds.
तस्माद्विवर्धतां प्रीतिः सत्या संगतिरस्तु नौ ।
कालातीतमपार्थं हि न प्रशंसन्ति पण्डिताः ॥५८॥
58. tasmādvivardhatāṁ prītiḥ satyā saṁgatirastu nau ,
kālātītamapārthaṁ hi na praśaṁsanti paṇḍitāḥ.
58. tasmāt vivardhatām prītiḥ satyā saṅgatiḥ astu
nau kālātītam apārtham hi na praśaṃsanti paṇḍitāḥ
58. tasmāt nau prītiḥ vivardhatām satyā saṅgatiḥ astu
hi paṇḍitāḥ kālātītam apārtham na praśaṃsanti
58. Therefore, let affection between us grow, and may our association be true. For, indeed, the wise (paṇḍitāḥ) do not praise that which is obsolete and meaningless.
अर्थयुक्तिमिमां तावद्यथाभूतां निशामय ।
तव जीवितमिच्छामि त्वं ममेच्छसि जीवितम् ॥५९॥
59. arthayuktimimāṁ tāvadyathābhūtāṁ niśāmaya ,
tava jīvitamicchāmi tvaṁ mamecchasi jīvitam.
59. arthayuktim imām tāvat yathābhūtām niśāmaya
tava jīvitam icchāmi tvam mama icchasi jīvitam
59. tāvat yathābhūtām imām arthayuktim niśāmaya aham
tava jīvitam icchāmi tvam mama jīvitam icchasi
59. Now, listen to this logical argument concerning its true purpose, as it truly is. I desire your life, and you desire my life.
कश्चित्तरति काष्ठेन सुगम्भीरां महानदीम् ।
स तारयति तत्काष्ठं स च काष्ठेन तार्यते ॥६०॥
60. kaścittarati kāṣṭhena sugambhīrāṁ mahānadīm ,
sa tārayati tatkāṣṭhaṁ sa ca kāṣṭhena tāryate.
60. kaścit tarati kāṣṭhena sugambhīrām mahānadīm
saḥ tārayati tat kāṣṭham saḥ ca kāṣṭhena tāryate
60. kaścit kāṣṭhena sugambhīrām mahānadīm tarati
saḥ tat kāṣṭham tārayati saḥ ca kāṣṭhena tāryate
60. Someone crosses a very deep great river using a log. He helps that log to cross (by guiding or sustaining it), and he himself is carried across by the log.
ईदृशो नौ समायोगो भविष्यति सुनिस्तरः ।
अहं त्वां तारयिष्यामि त्वं च मां तारयिष्यसि ॥६१॥
61. īdṛśo nau samāyogo bhaviṣyati sunistaraḥ ,
ahaṁ tvāṁ tārayiṣyāmi tvaṁ ca māṁ tārayiṣyasi.
61. īdṛśaḥ nau samāyogaḥ bhaviṣyati sunistaraḥ
aham tvām tārayiṣyāmi tvam ca mām tārayiṣyasi
61. nau īdṛśaḥ samāyogaḥ sunistaraḥ bhaviṣyati
aham tvām tārayiṣyāmi tvam ca mām tārayiṣyasi
61. Such an alliance (samāyoga) between us will be very easy to accomplish. I will save you, and you will save me.
एवमुक्त्वा तु पलितस्तदर्थमुभयोर्हितम् ।
हेतुमद्ग्रहणीयं च कालाकाङ्क्षी व्यपैक्षत ॥६२॥
62. evamuktvā tu palitastadarthamubhayorhitam ,
hetumadgrahaṇīyaṁ ca kālākāṅkṣī vyapaikṣata.
62. evam uktvā tu palitaḥ tat-artham ubhayoḥ hitam
hetumat-grahaṇīyam ca kāla-ākāṅkṣī vyapaiṣata
62. palitaḥ evam uktvā ubhayoḥ hitam hetumadgrahaṇīyam
ca tat-artham kāla-ākāṅkṣī vyapaiṣata
62. Having spoken thus, Palita, realizing that this was beneficial for both and reasonable to accept, then waited for the opportune moment.
अथ सुव्याहृतं तस्य श्रुत्वा शत्रुर्विचक्षणः ।
हेतुमद्ग्रहणीयार्थं मार्जारो वाक्यमब्रवीत् ॥६३॥
63. atha suvyāhṛtaṁ tasya śrutvā śatrurvicakṣaṇaḥ ,
hetumadgrahaṇīyārthaṁ mārjāro vākyamabravīt.
63. atha su-vyāhṛtam tasya śrutvā śatruḥ vicakṣaṇaḥ
hetumat-grahaṇīya-artham mārjāraḥ vākyam abravīt
63. atha śatruḥ mārjāraḥ vicakṣaṇaḥ tasya suvyāhṛtam
śrutvā hetumadgrahaṇīyārtham vākyam abravīt
63. Then, having heard his well-reasoned statement, the discerning enemy, the cat, spoke words concerning what was reasonable and acceptable.
बुद्धिमान्वाक्यसंपन्नस्तद्वाक्यमनुवर्णयन् ।
तामवस्थामवेक्ष्यान्त्यां साम्नैव प्रत्यपूजयत् ॥६४॥
64. buddhimānvākyasaṁpannastadvākyamanuvarṇayan ,
tāmavasthāmavekṣyāntyāṁ sāmnaiva pratyapūjayat.
64. buddhimān vākya-sampannaḥ tat-vākyam anuvarṇayan
tām avasthām avekṣya antyām sāmnā eva prati-apūjayat
64. buddhimān vākyasampannaḥ tat-vākyam anuvarṇayan
antyām tām avasthām avekṣya sāmnā eva pratyapūjayat
64. The intelligent (cat), endowed with eloquent speech, approving of his words, observed the final situation and honored him with conciliation alone.
ततस्तीक्ष्णाग्रदशनो वैडूर्यमणिलोचनः ।
मूषकं मन्दमुद्वीक्ष्य मार्जारो लोमशोऽब्रवीत् ॥६५॥
65. tatastīkṣṇāgradaśano vaiḍūryamaṇilocanaḥ ,
mūṣakaṁ mandamudvīkṣya mārjāro lomaśo'bravīt.
65. tatas tīkṣṇāgradaśanaḥ vaiḍūryamaṇilocanaḥ
mūṣakam mandam udvīkṣya mārjāraḥ lomaśaḥ abravīt
65. tatas tīkṣṇāgradaśanaḥ vaiḍūryamaṇilocanaḥ
lomaśaḥ mārjāraḥ mandam mūṣakam udvīkṣya abravīt
65. Then, the hairy cat, with sharp pointed teeth and eyes like cat's-eye gems, slowly observing the mouse, spoke.
नन्दामि सौम्य भद्रं ते यो मां जीवन्तमिच्छसि ।
श्रेयश्च यदि जानीषे क्रियतां मा विचारय ॥६६॥
66. nandāmi saumya bhadraṁ te yo māṁ jīvantamicchasi ,
śreyaśca yadi jānīṣe kriyatāṁ mā vicāraya.
66. nandāmi saumya bhadram te yaḥ mām jīvantam
icchasi śreyaḥ ca yadi jānīṣe kriyatām mā vicāraya
66. saumya nandāmi te bhadram yaḥ mām jīvantam
icchasi ca yadi śreyaḥ jānīṣe kriyatām mā vicāraya
66. O gentle one, I rejoice! May good fortune be yours, since you desire me alive. And if you know what is beneficial, then let it be done; do not hesitate.
अहं हि दृढमापन्नस्त्वमापन्नतरो मया ।
द्वयोरापन्नयोः संधिः क्रियतां मा विचारय ॥६७॥
67. ahaṁ hi dṛḍhamāpannastvamāpannataro mayā ,
dvayorāpannayoḥ saṁdhiḥ kriyatāṁ mā vicāraya.
67. aham hi dṛḍham āpannaḥ tvam āpannataraḥ mayā
dvayoḥ āpannayoḥ sandhiḥ kriyatām mā vicāraya
67. aham hi dṛḍham āpannaḥ tvam mayā āpannataraḥ
dvayoḥ āpannayoḥ sandhiḥ kriyatām mā vicāraya
67. Indeed, I am in a severe predicament, but you are in an even greater predicament than I. Let an alliance be made between the two of us who are distressed; do not hesitate.
विधत्स्व प्राप्तकालं यत्कार्यं सिध्यतु चावयोः ।
मयि कृच्छ्राद्विनिर्मुक्ते न विनङ्क्ष्यति ते कृतम् ॥६८॥
68. vidhatsva prāptakālaṁ yatkāryaṁ sidhyatu cāvayoḥ ,
mayi kṛcchrādvinirmukte na vinaṅkṣyati te kṛtam.
68. vidhatsva prāptakālam yat kāryam sidhyatu ca avayoḥ
mayi kṛcchrāt vinirmukte na vinaṅkṣyati te kṛtam
68. yat prāptakālam kāryam vidhatsva ca avayoḥ sidhyatu
mayi kṛcchrāt vinirmukte te kṛtam na vinaṅkṣyati
68. Undertake what is timely, and let our task succeed for both of us. When I am released from this hardship, your deed will not be lost.
न्यस्तमानोऽस्मि भक्तोऽस्मि शिष्यस्त्वद्धितकृत्तथा ।
निदेशवशवर्ती च भवन्तं शरणं गतः ॥६९॥
69. nyastamāno'smi bhakto'smi śiṣyastvaddhitakṛttathā ,
nideśavaśavartī ca bhavantaṁ śaraṇaṁ gataḥ.
69. nyastamānaḥ asmi bhaktaḥ asmi śiṣyaḥ tvat-hita-kṛt
tathā nideśa-vaśa-vartī ca bhavantam śaraṇam gataḥ
69. aham nyastamānaḥ asmi bhaktaḥ asmi tathā tvat-hita-kṛt
śiṣyaḥ ca nideśa-vaśa-vartī bhavantam śaraṇam gataḥ
69. I have abandoned my pride; I am devoted and your disciple, acting for your welfare. I am also obedient to your command, and I have sought refuge in you.
इत्येवमुक्तः पलितो मार्जारं वशमागतम् ।
वाक्यं हितमुवाचेदमभिनीतार्थमर्थवत् ॥७०॥
70. ityevamuktaḥ palito mārjāraṁ vaśamāgatam ,
vākyaṁ hitamuvācedamabhinītārthamarthavat.
70. iti eva uktaḥ palitaḥ mārjāram vaśam āgatam
vākyam hitam uvāca idam abhīnītārtham arthavat
70. iti evam uktaḥ palitaḥ vaśam āgatam mārjāram
hitam abhīnītārtham arthavat idam vākyam uvāca
70. Having been thus addressed, Palita spoke these beneficial, deeply meaningful, and significant words to the cat, who had come under his control.
उदारं यद्भवानाह नैतच्चित्रं भवद्विधे ।
विदितो यस्तु मार्गो मे हितार्थं शृणु तं मम ॥७१॥
71. udāraṁ yadbhavānāha naitaccitraṁ bhavadvidhe ,
vidito yastu mārgo me hitārthaṁ śṛṇu taṁ mama.
71. udāram yat bhavān āha na etat citram bhavat-vidhe
viditaḥ yaḥ tu mārgaḥ me hitārtham śṛṇu tam mama
71. bhavān yat udāram āha etat bhavat-vidhe citram na
tu yaḥ mārgaḥ me viditaḥ mama hitārtham tam śṛṇu
71. What you have said is noble; this is not surprising from one like you. But as for the way (mārga) known to me, listen to it for your own benefit.
अहं त्वानुप्रवेक्ष्यामि नकुलान्मे महद्भयम् ।
त्रायस्व मां मा वधीश्च शक्तोऽस्मि तव मोक्षणे ॥७२॥
72. ahaṁ tvānupravekṣyāmi nakulānme mahadbhayam ,
trāyasva māṁ mā vadhīśca śakto'smi tava mokṣaṇe.
72. aham tvām anu pravekṣyāmi nakulāt me mahat bhayam
trāyasva mām mā vadhīḥ ca śaktaḥ asmi tava mokṣaṇe
72. aham tvām anu pravekṣyāmi me nakulāt mahat bhayam
trāyasva mām ca mā vadhīḥ tava mokṣaṇe śaktaḥ asmi
72. I will enter you, for I have great fear of mongooses. Protect me, and do not kill me, for I am capable of freeing you.
उलूकाच्चैव मां रक्ष क्षुद्रः प्रार्थयते हि माम् ।
अहं छेत्स्यामि ते पाशान्सखे सत्येन ते शपे ॥७३॥
73. ulūkāccaiva māṁ rakṣa kṣudraḥ prārthayate hi mām ,
ahaṁ chetsyāmi te pāśānsakhe satyena te śape.
73. ulūkāt ca eva mām rakṣa kṣudraḥ prārthayate hi
mām aham chetsyāmi te pāśān sakhe satyena te śape
73. sakhe ulūkāt ca eva mām rakṣa kṣudraḥ hi mām
prārthayate aham te pāśān chetsyāmi te satyena śape
73. Protect me from the owl, for that vile creature is indeed seeking me. O friend, I will cut your snares; I swear to you by the truth.
तद्वचः संगतं श्रुत्वा लोमशो युक्तमर्थवत् ।
हर्षादुद्वीक्ष्य पलितं स्वागतेनाभ्यपूजयत् ॥७४॥
74. tadvacaḥ saṁgataṁ śrutvā lomaśo yuktamarthavat ,
harṣādudvīkṣya palitaṁ svāgatenābhyapūjayat.
74. tat vacaḥ saṃgatam śrutvā lomaśaḥ yuktam arthavat
harṣāt ud īkṣya palitam svāgatena abhyapūjayat
74. tat saṃgatam yuktam arthavat vacaḥ śrutvā lomaśaḥ
harṣāt udīkṣya palitam svāgatena abhyapūjayat
74. Having heard those coherent, appropriate, and meaningful words, Lomasha, filled with joy, looked up at Palita and honored him with a welcome.
स तं संपूज्य पलितं मार्जारः सौहृदे स्थितः ।
सुविचिन्त्याब्रवीद्धीरः प्रीतस्त्वरित एव हि ॥७५॥
75. sa taṁ saṁpūjya palitaṁ mārjāraḥ sauhṛde sthitaḥ ,
suvicintyābravīddhīraḥ prītastvarita eva hi.
75. saḥ tam sampūjya palitam mārjāraḥ sauhṛde sthitaḥ
suvicintya abravīt dhīraḥ prītaḥ tvaritaḥ eva hi
75. saḥ mārjāraḥ tam palitam saṃpūjya sauhṛde sthitaḥ
dhīraḥ prītaḥ suvicintya eva hi tvaritaḥ abravīt
75. Having thoroughly honored Palita, the cat, having become established in friendship, then, wise and pleased, considered well and indeed spoke quickly.
क्षिप्रमागच्छ भद्रं ते त्वं मे प्राणसमः सखा ।
तव प्राज्ञ प्रसादाद्धि क्षिप्रं प्राप्स्यामि जीवितम् ॥७६॥
76. kṣipramāgaccha bhadraṁ te tvaṁ me prāṇasamaḥ sakhā ,
tava prājña prasādāddhi kṣipraṁ prāpsyāmi jīvitam.
76. kṣipram āgaccha bhadram te tvam me prāṇasamaḥ sakhā
tava prājña prasādāt hi kṣipram prāpsyāmi jīvitam
76. prājña kṣipram āgaccha te bhadram tvam me prāṇasamaḥ
sakhā tava prasādāt hi kṣipram jīvitam prāpsyāmi
76. Come quickly; may good fortune be yours. You are a friend equal to my very life. O wise one, by your grace, I shall surely quickly regain my life.
यद्यदेवंगतेनाद्य शक्यं कर्तुं मया तव ।
तदाज्ञापय कर्ताहं संधिरेवास्तु नौ सखे ॥७७॥
77. yadyadevaṁgatenādya śakyaṁ kartuṁ mayā tava ,
tadājñāpaya kartāhaṁ saṁdhirevāstu nau sakhe.
77. yat yat evaṃgatena adya śakyam kartum mayā tava
tat ājñāpaya kartā aham sandhiḥ eva astu nau sakhe
77. sakhe yat yat evaṃgatena mayā tava adya kartum
śakyam tat ājñāpaya aham kartā nau sandhiḥ eva astu
77. Whatever can be done by me for you in this present state, please command it. I will do it. Let there certainly be a bond of friendship between us, friend.
अस्मात्ते संशयान्मुक्तः समित्रगणबान्धवः ।
सर्वकार्याणि कर्ताहं प्रियाणि च हितानि च ॥७८॥
78. asmātte saṁśayānmuktaḥ samitragaṇabāndhavaḥ ,
sarvakāryāṇi kartāhaṁ priyāṇi ca hitāni ca.
78. asmāt te saṃśayāt muktaḥ samitraganabandhavaḥ
sarvakāryāṇi kartā aham priyāṇi ca hitāni ca
78. te asmāt saṃśayāt muktaḥ samitraganabandhavaḥ
aham sarvakāryāṇi priyāṇi ca hitāni ca kartā
78. Once released from this doubt of yours, I, along with my friends and relatives, will accomplish all tasks, both those that are pleasant and those that are beneficial.
मुक्तश्च व्यसनादस्मात्सौम्याहमपि नाम ते ।
प्रीतिमुत्पादयेयं च प्रतिकर्तुं च शक्नुयाम् ॥७९॥
79. muktaśca vyasanādasmātsaumyāhamapi nāma te ,
prītimutpādayeyaṁ ca pratikartuṁ ca śaknuyām.
79. muktaḥ ca vyasanāt asmāt saumya aham api nāma te
prītim utpādayeyam ca pratikartum ca śaknuyām
79. saumya aham api asmāt vyasanāt muktaḥ ca nāma te
prītim utpādayeyam ca pratikartum ca śaknuyām
79. And, O gentle one, once I am released from this distress, I too, indeed, will generate affection for you and will be able to reciprocate (your kindness).
ग्राहयित्वा तु तं स्वार्थं मार्जारं मूषकस्तदा ।
प्रविवेश सुविस्रब्धः सम्यगर्थांश्चचार ह ॥८०॥
80. grāhayitvā tu taṁ svārthaṁ mārjāraṁ mūṣakastadā ,
praviveśa suvisrabdhaḥ samyagarthāṁścacāra ha.
80. grāhayitvā tu tam svārtham mārjāram mūṣakaḥ tadā
praviveśa suvisrabdhaḥ samyak arthān cacāra ha
80. tadā mūṣakaḥ tu tam mārjāram svārtham grāhayitvā
suvisrabdhaḥ praviveśa ha samyak arthān cacāra
80. Then the mouse, having made the cat understand its own self-interest, entered (its hole) very confidently. And indeed, it properly carried out its affairs.
एवमाश्वासितो विद्वान्मार्जारेण स मूषकः ।
मार्जारोरसि विस्रब्धः सुष्वाप पितृमातृवत् ॥८१॥
81. evamāśvāsito vidvānmārjāreṇa sa mūṣakaḥ ,
mārjārorasi visrabdhaḥ suṣvāpa pitṛmātṛvat.
81. evam āśvāsitaḥ vidvān mārjāreṇa saḥ mūṣakaḥ
mārjārorasi visrabdhaḥ suṣvāpa pitṛmātṛvat
81. saḥ vidvān mūṣakaḥ mārjāreṇa evam āśvāsitaḥ
mārjārorasi visrabdhaḥ pitṛmātṛvat suṣvāpa
81. Thus, that wise mouse, reassured by the cat, slept confidently on the cat's chest as if with his father and mother.
लीनं तु तस्य गात्रेषु मार्जारस्याथ मूषकम् ।
तौ दृष्ट्वा नकुलोलूकौ निराशौ जग्मतुर्गृहान् ॥८२॥
82. līnaṁ tu tasya gātreṣu mārjārasyātha mūṣakam ,
tau dṛṣṭvā nakulolūkau nirāśau jagmaturgṛhān.
82. līnam tu tasya gātreṣu mārjārasya atha mūṣakam
tau dṛṣṭvā nakulolūkāu nirāśau jagmatuḥ gṛhān
82. tau nakula-ulūkāu tasya mārjārasya gātreṣu
līnam atha mūṣakam dṛṣṭvā nirāśau gṛhān jagmatuḥ
82. But seeing that mouse clinging to the cat's limbs, the mongoose and the owl, disappointed, returned to their homes.
लीनस्तु तस्य गात्रेषु पलितो देशकालवित् ।
चिच्छेद पाशान्नृपते कालाकाङ्क्षी शनैः शनैः ॥८३॥
83. līnastu tasya gātreṣu palito deśakālavit ,
ciccheda pāśānnṛpate kālākāṅkṣī śanaiḥ śanaiḥ.
83. līnaḥ tu tasya gātreṣu palitaḥ deśakālavit
ciccheda pāśān nṛpate kālākāṅkṣī śanaiḥ śanaiḥ
83. nṛpate,
tasya gātreṣu līnaḥ deśakālavit palitaḥ tu kālākāṅkṣī śanaiḥ śanaiḥ pāśān ciccheda
83. But Palita, who knew the proper time and place, clinging to his (the cat's) limbs, slowly and gradually cut the snares, O king, while awaiting the opportune moment.
अथ बन्धपरिक्लिष्टो मार्जारो वीक्ष्य मूषकम् ।
छिन्दन्तं वै तदा पाशानत्वरन्तं त्वरान्वितः ॥८४॥
84. atha bandhaparikliṣṭo mārjāro vīkṣya mūṣakam ,
chindantaṁ vai tadā pāśānatvarantaṁ tvarānvitaḥ.
84. atha bandhaparikliṣṭaḥ mārjāraḥ vīkṣya mūṣakam
chindantam vai tadā pāśān atvarantam tvarānvitaḥ
84. atha bandhaparikliṣṭaḥ mārjāraḥ tvarānvitaḥ tadā
atvarantam pāśān chindantam mūṣakam vai vīkṣya
84. Then the cat, distressed by his bonds, having seen the mouse unhurriedly cutting the snares at that time, though he (the cat) was eager (for release)...
तमत्वरन्तं पलितं पाशानां छेदने तदा ।
संचोदयितुमारेभे मार्जारो मूषकं तदा ॥८५॥
85. tamatvarantaṁ palitaṁ pāśānāṁ chedane tadā ,
saṁcodayitumārebhe mārjāro mūṣakaṁ tadā.
85. tam atvarantam palitam pāśānām chedane tadā
saṃcodayitum ārebhe mārjāraḥ mūṣakam tadā
85. tadā mārjāraḥ tam palitam mūṣakam pāśānām
chedane atvarantam saṃcodayitum ārebhe tadā
85. Then the cat began to urge that grey mouse, Palita, who was not hurrying in cutting the snares.
किं सौम्य नाभित्वरसे किं कृतार्थोऽवमन्यसे ।
छिन्धि पाशानमित्रघ्न पुरा श्वपच एति सः ॥८६॥
86. kiṁ saumya nābhitvarase kiṁ kṛtārtho'vamanyase ,
chindhi pāśānamitraghna purā śvapaca eti saḥ.
86. kim saumya na abhitvarase kim kṛtārthaḥ avamanyase
chindhi pāśān amitraghna purā śvapacaḥ eti saḥ
86. saumya kim na abhitvarase? kim kṛtārthaḥ avamanyase?
amitraghna pāśān chindhi purā saḥ śvapacaḥ eti
86. O gentle one, why are you not hurrying? Why do you neglect (your duty), as if your purpose has been accomplished? Cut the snares, O destroyer of enemies, before that dog-eater arrives!
इत्युक्तस्त्वरता तेन मतिमान्पलितोऽब्रवीत् ।
मार्जारमकृतप्रज्ञं वश्यमात्महितं वचः ॥८७॥
87. ityuktastvaratā tena matimānpalito'bravīt ,
mārjāramakṛtaprajñaṁ vaśyamātmahitaṁ vacaḥ.
87. iti uktaḥ tvaratā tena matimān palitaḥ abravīt
mārjāram akṛtaprajñam vaśyam ātmahitam vacaḥ
87. tena tvaratā uktaḥ iti matimān palitaḥ akṛtaprajñam
mārjāram ātmahitam vaśyam vacaḥ abravīt
87. Thus spoken to by that hurrying (cat), the intelligent Palita addressed a persuasive word, beneficial to his own (Palita's) interest, to the unwise cat.
तूष्णीं भव न ते सौम्य त्वरा कार्या न संभ्रमः ।
वयमेवात्र कालज्ञा न कालः परिहास्यते ॥८८॥
88. tūṣṇīṁ bhava na te saumya tvarā kāryā na saṁbhramaḥ ,
vayamevātra kālajñā na kālaḥ parihāsyate.
88. tūṣṇīm bhava na te saumya tvarā kāryā na saṃbhramaḥ
vayam eva atra kālajñāḥ na kālaḥ parihāsyate
88. saumya tūṣṇīm bhava.
te tvarā na kāryā,
na saṃbhramaḥ.
atra vayam eva kālajñāḥ.
kālaḥ na parihāsyate
88. Be silent, O gentle one! There is no need for you to rush, nor to be agitated. We alone here are knowers of the right time; the opportune moment will not be missed.
अकाले कृत्यमारब्धं कर्तुं नार्थाय कल्पते ।
तदेव काल आरब्धं महतेऽर्थाय कल्पते ॥८९॥
89. akāle kṛtyamārabdhaṁ kartuṁ nārthāya kalpate ,
tadeva kāla ārabdhaṁ mahate'rthāya kalpate.
89. akāle kṛtyam ārabdham kartum na arthāya kalpate
tat eva kāle ārabdham mahate arthāya kalpate
89. kṛtyam akāle ārabdham kartum arthāya na kalpate
tat eva kāle ārabdham mahate arthāya kalpate
89. A task begun at an unsuitable time does not lead to any benefit. However, that very same task, when started at the appropriate time, leads to great benefit.
अकालविप्रमुक्तान्मे त्वत्त एव भयं भवेत् ।
तस्मात्कालं प्रतीक्षस्व किमिति त्वरसे सखे ॥९०॥
90. akālavipramuktānme tvatta eva bhayaṁ bhavet ,
tasmātkālaṁ pratīkṣasva kimiti tvarase sakhe.
90. akālavipramuktāt me tvattaḥ eva bhayam bhavet
tasmāt kālam pratīkṣasva kim iti tvarase sakhe
90. me akālavipramuktāt tvattaḥ eva bhayam bhavet
tasmāt kālam pratīkṣasva sakhe kim iti tvarase
90. If I am released at an unsuitable time, danger would indeed come to me from you. Therefore, wait for the opportune moment. Why do you rush, my friend?
यावत्पश्यामि चण्डालमायान्तं शस्त्रपाणिनम् ।
ततश्छेत्स्यामि ते पाशं प्राप्ते साधारणे भये ॥९१॥
91. yāvatpaśyāmi caṇḍālamāyāntaṁ śastrapāṇinam ,
tataśchetsyāmi te pāśaṁ prāpte sādhāraṇe bhaye.
91. yāvat paśyāmi caṇḍālam āyāntam śastrapāṇinam
tataḥ chetsyāmi te pāśam prāpte sādhāraṇe bhaye
91. yāvat śastrapāṇinam caṇḍālam āyāntam paśyāmi
tataḥ sādhāraṇe bhaye prāpte te pāśam chetsyāmi
91. As soon as I see the caṇḍāla approaching, weapon in hand, then I will cut your noose (pāśa) when a common danger arises.
तस्मिन्काले प्रमुक्तस्त्वं तरुमेवाधिरोहसि ।
न हि ते जीवितादन्यत्किंचित्कृत्यं भविष्यति ॥९२॥
92. tasminkāle pramuktastvaṁ tarumevādhirohasi ,
na hi te jīvitādanyatkiṁcitkṛtyaṁ bhaviṣyati.
92. tasmin kāle pramuktaḥ tvam tarum eva adhirohasi
na hi te jīvitāt anyat kiñcit kṛtyam bhaviṣyati
92. tasmin kāle tvam pramuktaḥ tarum eva adhirohasi
hi te jīvitāt anyat kiñcit kṛtyam na bhaviṣyati
92. At that time, once you are released, you will climb the tree. Indeed, nothing other than your life will be your primary concern (kṛtya).
ततो भवत्यतिक्रान्ते त्रस्ते भीते च लोमश ।
अहं बिलं प्रवेक्ष्यामि भवाञ्शाखां गमिष्यति ॥९३॥
93. tato bhavatyatikrānte traste bhīte ca lomaśa ,
ahaṁ bilaṁ pravekṣyāmi bhavāñśākhāṁ gamiṣyati.
93. tataḥ bhavati atikrānte traste bhīte ca lomaśa
aham bilam pravekṣyāmi bhavān śākhām gamiṣyati
93. lomaśa tataḥ atikrānte traste bhīte ca aham
bilam pravekṣyāmi bhavān śākhām gamiṣyati
93. Then, O Lomasa, when the (danger) has passed, and when you are terrified and afraid, I will enter my burrow, and you will go to a branch.
एवमुक्तस्तु मार्जारो मूषकेणात्मनो हितम् ।
वचनं वाक्यतत्त्वज्ञो जीवितार्थी महामतिः ॥९४॥
94. evamuktastu mārjāro mūṣakeṇātmano hitam ,
vacanaṁ vākyatattvajño jīvitārthī mahāmatiḥ.
94. evam uktaḥ tu mārjāraḥ mūṣakeṇa ātmanaḥ hitam
vacanam vākyatattvajñaḥ jīvitārthī mahāmatiḥ
94. mūṣakeṇa ātmanaḥ hitam vacanam evam uktaḥ tu
vākyatattvajñaḥ jīvitārthī mahāmatiḥ mārjāraḥ
94. Thus addressed by the mouse with words beneficial for himself (ātman), the cat, who understood the essence of speech, desired to live, and was of great intellect (replied).
अथात्मकृत्यत्वरितः सम्यक्प्रश्रयमाचरन् ।
उवाच लोमशो वाक्यं मूषकं चिरकारिणम् ॥९५॥
95. athātmakṛtyatvaritaḥ samyakpraśrayamācaran ,
uvāca lomaśo vākyaṁ mūṣakaṁ cirakāriṇam.
95. atha ātmakṛtyatvaritaḥ samyak praśrayam ācaran
uvāca lomaśaḥ vākyam mūṣakam cirakāriṇam
95. atha ātmakṛtyatvaritaḥ samyak praśrayam ācaran
lomaśaḥ cirakāriṇam mūṣakam vākyam uvāca
95. Then, eager to attend to his own matters, and showing due respect, Lomasa spoke words to the mouse, Chirakarin.
न ह्येवं मित्रकार्याणि प्रीत्या कुर्वन्ति साधवः ।
यथा त्वं मोक्षितः कृच्छ्रात्त्वरमाणेन वै मया ॥९६॥
96. na hyevaṁ mitrakāryāṇi prītyā kurvanti sādhavaḥ ,
yathā tvaṁ mokṣitaḥ kṛcchrāttvaramāṇena vai mayā.
96. na hi evam mitrakāryāṇi prītyā kurvanti sādhavaḥ
yathā tvam mokṣitaḥ kṛcchrāt tvaramāṇena vai mayā
96. hi sādhavaḥ mitrakāryāṇi prītyā evam na kurvanti
yathā tvam mayā tvaramāṇena vai kṛcchrāt mokṣitaḥ
96. For, good people do not perform friendly duties with such affection as I, hurrying, indeed freed you from difficulty.
तथैव त्वरमाणेन त्वया कार्यं हितं मम ।
यत्नं कुरु महाप्राज्ञ यथा स्वस्त्यावयोर्भवेत् ॥९७॥
97. tathaiva tvaramāṇena tvayā kāryaṁ hitaṁ mama ,
yatnaṁ kuru mahāprājña yathā svastyāvayorbhavet.
97. tathā eva tvaramāṇena tvayā kāryam hitam mama |
yatnam kuru mahāprājña yathā svasti āvayoḥ bhavet
97. mahāprājña tathā eva tvaramāṇena tvayā mama hitam
kāryam yatnam kuru yathā āvayoḥ svasti bhavet
97. Therefore, you, being in haste, should attend to my welfare. O greatly wise one, make an effort so that well-being may come to both of us.
अथ वा पूर्ववैरं त्वं स्मरन्कालं विकर्षसि ।
पश्य दुष्कृतकर्मत्वं व्यक्तमायुःक्षयो मम ॥९८॥
98. atha vā pūrvavairaṁ tvaṁ smarankālaṁ vikarṣasi ,
paśya duṣkṛtakarmatvaṁ vyaktamāyuḥkṣayo mama.
98. atha vā pūrvavairam tvam smaran kālam vikarṣasi
| paśya duṣkṛtakarmatvam vyaktam āyuḥkṣayaḥ mama
98. atha vā tvam pūrvavairam smaran kālam vikarṣasi
paśya mama āyuḥkṣayaḥ duṣkṛtakarmatvam vyaktam
98. Or perhaps you are prolonging the time, recalling past animosity. Look, my life is clearly wasting away due to the nature of my misdeeds (karma).
यच्च किंचिन्मयाज्ञानात्पुरस्ताद्विप्रियं कृतम् ।
न तन्मनसि कर्तव्यं क्षमये त्वां प्रसीद मे ॥९९॥
99. yacca kiṁcinmayājñānātpurastādvipriyaṁ kṛtam ,
na tanmanasi kartavyaṁ kṣamaye tvāṁ prasīda me.
99. yat ca kiñcit mayā ajñānāt purastāt vipriyam kṛtam
| na tat manasi kartavyam kṣamaye tvām prasīda me
99. yat ca kiñcit mayā ajñānāt purastāt vipriyam kṛtam
tat manasi na kartavyam tvām kṣamaye me prasīda
99. Whatever offense I committed in the past out of ignorance (ajñāna), that should not be held in your mind. I seek your forgiveness; be gracious to me.
तमेवंवादिनं प्राज्ञः शास्त्रविद्बुद्धिसंमतः ।
उवाचेदं वचः श्रेष्ठं मार्जारं मूषकस्तदा ॥१००॥
100. tamevaṁvādinaṁ prājñaḥ śāstravidbuddhisaṁmataḥ ,
uvācedaṁ vacaḥ śreṣṭhaṁ mārjāraṁ mūṣakastadā.
100. tam evamvādinam prājñaḥ śāstravit buddhisammataḥ
| uvāca idam vacaḥ śreṣṭham mārjāram mūṣakaḥ tadā
100. tadā prājñaḥ śāstravit buddhisammataḥ mūṣakaḥ
evamvādinam tam mārjāram idam śreṣṭham vacaḥ uvāca
100. Then, the wise mouse, who was knowledgeable in the scriptures and esteemed for his intellect, spoke this excellent address to that cat who was speaking in such a manner.
श्रुतं मे तव मार्जार स्वमर्थं परिगृह्णतः ।
ममापि त्वं विजानीहि स्वमर्थं परिगृह्णतः ॥१०१॥
101. śrutaṁ me tava mārjāra svamarthaṁ parigṛhṇataḥ ,
mamāpi tvaṁ vijānīhi svamarthaṁ parigṛhṇataḥ.
101. śrutam me tava mārjāra svam artham parigṛhṇataḥ
mama api tvam vijānīhi svam artham parigṛhṇataḥ
101. mārjāra,
tava svam artham parigṛhṇataḥ me śrutam.
tvam api mama svam artham parigṛhṇataḥ vijānīhi.
101. O Cat, I have heard you speaking in your own interest. You, too, should understand that I am speaking in my own interest.
यन्मित्रं भीतवत्साध्यं यन्मित्रं भयसंहितम् ।
सुरक्षितं ततः कार्यं पाणिः सर्पमुखादिव ॥१०२॥
102. yanmitraṁ bhītavatsādhyaṁ yanmitraṁ bhayasaṁhitam ,
surakṣitaṁ tataḥ kāryaṁ pāṇiḥ sarpamukhādiva.
102. yat mitram bhītavat sādhyam yat mitram bhaya-saṃhitam
surakṣitam tataḥ kāryam pāṇiḥ sarpa-mukhāt iva
102. yat mitram bhītavat sādhyam (bhavati),
yat mitram bhaya-saṃhitam (bhavati),
tataḥ surakṣitam kāryam (asti),
(yathā) sarpa-mukhāt pāṇiḥ iva.
102. If a friend is acquired out of fear, like a frightened calf, or if a friend is constantly ridden with fear, then one must protect oneself from them, just as one would withdraw a hand from a snake's mouth.
कृत्वा बलवता संधिमात्मानं यो न रक्षति ।
अपथ्यमिव तद्भुक्तं तस्यानर्थाय कल्पते ॥१०३॥
103. kṛtvā balavatā saṁdhimātmānaṁ yo na rakṣati ,
apathyamiva tadbhuktaṁ tasyānarthāya kalpate.
103. kṛtvā balavatā sandhim ātmānam yaḥ na rakṣati
apathyam iva tat bhuktam tasya anarthāya kalpate
103. yaḥ balavatā sandhim kṛtvā ātmānam na rakṣati,
tasya tat bhuktam apathyam iva anarthāya kalpate.
103. Whoever, having made a treaty with a powerful one, fails to protect himself (ātman), for him, that alliance turns into misfortune, just like unwholesome food that has been consumed.
न कश्चित्कस्यचिन्मित्रं न कश्चित्कस्यचित्सुहृत् ।
अर्थैरर्था निबध्यन्ते गजैर्वनगजा इव ॥१०४॥
104. na kaścitkasyacinmitraṁ na kaścitkasyacitsuhṛt ,
arthairarthā nibadhyante gajairvanagajā iva.
104. na kaścit kasyacit mitram na kaścit kasyacit suhṛt
arthaiḥ arthāḥ nibadhyante gajaiḥ vana-gajāḥ iva
104. kaścit kasyacit mitram na (asti),
kaścit kasyacit suhṛt (api) na (asti).
arthaiḥ arthāḥ nibadhyante,
(yathā) gajaiḥ vana-gajāḥ iva.
104. No one is inherently a friend to another, nor is anyone inherently a well-wisher to another. Individuals are bound together by their mutual interests, just as wild elephants are restrained by [tamed] elephants.
न हि कश्चित्कृते कार्ये कर्तारं समवेक्षते ।
तस्मात्सर्वाणि कार्याणि सावशेषाणि कारयेत् ॥१०५॥
105. na hi kaścitkṛte kārye kartāraṁ samavekṣate ,
tasmātsarvāṇi kāryāṇi sāvaśeṣāṇi kārayet.
105. na hi kaścit kṛte kārye kartāram samavekṣate
tasmāt sarvāṇi kāryāṇi sāvaśeṣāṇi kārayet
105. na hi kaścit kṛte kārye kartāram samavekṣate
tasmāt sarvāṇi kāryāṇi sāvaśeṣāṇi kārayet
105. Indeed, no one regards the doer once a task is completed. Therefore, one should have all tasks performed in such a way that something remains unfinished.
तस्मिन्कालेऽपि च भवान्दिवाकीर्तिभयान्वितः ।
मम न ग्रहणे शक्तः पलायनपरायणः ॥१०६॥
106. tasminkāle'pi ca bhavāndivākīrtibhayānvitaḥ ,
mama na grahaṇe śaktaḥ palāyanaparāyaṇaḥ.
106. tasmin kāle api ca bhavān divākīrtibhaya
anvitaḥ mama na grahaṇe śaktaḥ palāyanaparāyaṇaḥ
106. tasmin kāle api ca bhavān divākīrtibhaya
anvitaḥ mama na grahaṇe śaktaḥ palāyanaparāyaṇaḥ
106. And even at that time, you, being filled with fear of the 'day-roamer' (owl/thief), were not capable of seizing me, as you were intent on fleeing.
छिन्नं तु तन्तुबाहुल्यं तन्तुरेकोऽवशेषितः ।
छेत्स्याम्यहं तदप्याशु निर्वृतो भव लोमश ॥१०७॥
107. chinnaṁ tu tantubāhulyaṁ tantureko'vaśeṣitaḥ ,
chetsyāmyahaṁ tadapyāśu nirvṛto bhava lomaśa.
107. chinnam tu tantubāhulyam tantuḥ ekaḥ avaśeṣitaḥ
chetsyāmi aham tat api āśu nirvṛtaḥ bhava lomaśa
107. chinnam tu tantubāhulyam tantuḥ ekaḥ avaśeṣitaḥ
chetsyāmi aham tat api āśu nirvṛtaḥ bhava lomaśa
107. The multitude of threads has indeed been cut, and only one thread remains. I will quickly cut that one too. Be free, O Lomasa.
तयोः संवदतोरेवं तथैवापन्नयोर्द्वयोः ।
क्षयं जगाम सा रात्रिर्लोमशं चाविशद्भयम् ॥१०८॥
108. tayoḥ saṁvadatorevaṁ tathaivāpannayordvayoḥ ,
kṣayaṁ jagāma sā rātrirlomaśaṁ cāviśadbhayam.
108. tayoḥ saṃvadatoḥ evam tathā eva āpannayoḥ dvayoḥ
kṣayam jagāma sā rātriḥ lomaśam ca āviśat bhayam
108. tayoḥ saṃvadatoḥ evam tathā eva āpannayoḥ dvayoḥ
kṣayam jagāma sā rātriḥ lomaśam ca āviśat bhayam
108. While those two were thus conversing and similarly found themselves in distress, that night came to an end, and fear entered Lomasa.
ततः प्रभातसमये विकृतः कृष्णपिङ्गलः ।
स्थूलस्फिग्विकचो रूक्षः श्वचक्रपरिवारितः ॥१०९॥
109. tataḥ prabhātasamaye vikṛtaḥ kṛṣṇapiṅgalaḥ ,
sthūlasphigvikaco rūkṣaḥ śvacakraparivāritaḥ.
109. tataḥ prabhātasamaye vikṛtaḥ kṛṣṇapiṅgalaḥ
sthūlasphig vikacaḥ rūkṣaḥ śvacakraparivāritaḥ
109. tataḥ prabhātasamaye vikṛtaḥ kṛṣṇapiṅgalaḥ
sthūlasphig vikacaḥ rūkṣaḥ śvacakraparivāritaḥ
109. Then, at dawn, a monstrous figure appeared, dark-brown, with thick buttocks, disheveled, rough, and surrounded by a pack of dogs.
शङ्कुकर्णो महावक्त्रः पलितो घोरदर्शनः ।
परिघो नाम चण्डालः शस्त्रपाणिरदृश्यत ॥११०॥
110. śaṅkukarṇo mahāvaktraḥ palito ghoradarśanaḥ ,
parigho nāma caṇḍālaḥ śastrapāṇiradṛśyata.
110. śaṅkukarṇaḥ mahāvaktraḥ palitaḥ ghoradarśanaḥ
parighaḥ nāma caṇḍālaḥ śastrapāṇiḥ adṛśyata
110. śaṅkukarṇaḥ mahāvaktraḥ palitaḥ ghoradarśanaḥ
nāma parighaḥ caṇḍālaḥ śastrapāṇiḥ adṛśyata
110. (The figure described previously was) with pointed ears, a huge mouth, grey-haired, and of terrifying appearance. A caṇḍāla (outcast) named Parigha, holding a weapon in his hand, was seen.
तं दृष्ट्वा यमदूताभं मार्जारस्त्रस्तचेतनः ।
उवाच पलितं भीतः किमिदानीं करिष्यसि ॥१११॥
111. taṁ dṛṣṭvā yamadūtābhaṁ mārjārastrastacetanaḥ ,
uvāca palitaṁ bhītaḥ kimidānīṁ kariṣyasi.
111. tam dṛṣṭvā yamadūtābham mārjāraḥ trastacetanaḥ
uvāca palitaṃ bhītaḥ kim idānīm kariṣyasi
111. tam yamadūtābham dṛṣṭvā trastacetanaḥ bhītaḥ
mārjāraḥ palitaṃ uvāca kim idānīm kariṣyasi
111. Having seen him, who resembled a messenger of Yama, the cat, whose mind was terrified and who was full of fear, asked the grey-haired one (Parigha): "What will you do now?"
अथ चापि सुसंत्रस्तौ तं दृष्ट्वा घोरदर्शनम् ।
क्षणेन नकुलोलूकौ नैराश्यं जग्मतुस्तदा ॥११२॥
112. atha cāpi susaṁtrastau taṁ dṛṣṭvā ghoradarśanam ,
kṣaṇena nakulolūkau nairāśyaṁ jagmatustadā.
112. atha ca api susantrastau tam dṛṣṭvā ghoradarśanam
kṣaṇena nakulolūkaut nairāśyaṃ jagmatuḥ tadā
112. atha ca api nakulolūkaut tam ghoradarśanam dṛṣṭvā
susantrastau kṣaṇena nairāśyaṃ jagmatuḥ tadā
112. Then, also, the mongoose and the owl, very much frightened upon seeing that terrifying figure, instantly fell into despair.
बलिनौ मतिमन्तौ च संघातं चाप्युपागतौ ।
अशक्यौ सुनयात्तस्मात्संप्रधर्षयितुं बलात् ॥११३॥
113. balinau matimantau ca saṁghātaṁ cāpyupāgatau ,
aśakyau sunayāttasmātsaṁpradharṣayituṁ balāt.
113. balinau matimantau ca saṃghātam ca api upāgatau
aśakyau sunayāt tasmāt saṃpradharṣayitum balāt
113. balinau matimantau ca saṃghātam ca api upāgatau,
tasmāt sunayāt balāt saṃpradharṣayitum aśakyau
113. They are both strong and intelligent, and they have formed an alliance. Therefore, it is impossible to overcome them by force, even with a sound strategy.
कार्यार्थं कृतसंधी तौ दृष्ट्वा मार्जारमूषकौ ।
उलूकनकुलौ तूर्णं जग्मतुः स्वं स्वमालयम् ॥११४॥
114. kāryārthaṁ kṛtasaṁdhī tau dṛṣṭvā mārjāramūṣakau ,
ulūkanakulau tūrṇaṁ jagmatuḥ svaṁ svamālayam.
114. kāryārtham kṛtasaṃdhī tau dṛṣṭvā mārjāramūṣakau
ulūkanakulau tūrṇam jagmatuḥ svam svam ālayam
114. mārjāramūṣakau tau kāryārtham kṛtasaṃdhī dṛṣṭvā,
ulūkanakulau tūrṇam svam svam ālayam jagmatuḥ
114. Seeing the cat and the mouse, who had formed an alliance for a common purpose, the owl and the mongoose quickly returned to their respective dwellings.
ततश्चिच्छेद तं तन्तुं मार्जारस्य स मूषकः ।
विप्रमुक्तोऽथ मार्जारस्तमेवाभ्यपतद्द्रुमम् ॥११५॥
115. tataściccheda taṁ tantuṁ mārjārasya sa mūṣakaḥ ,
vipramukto'tha mārjārastamevābhyapataddrumam.
115. tataḥ ciccheda tam tantum mārjārasya sa mūṣakaḥ
vipramuktaḥ atha mārjāraḥ tam eva abhyapatat drumam
115. tataḥ saḥ mūṣakaḥ mārjārasya tam tantum ciccheda
atha vipramuktaḥ mārjāraḥ tam eva drumam abhyapatat
115. Then, that mouse cut the bond (rope) that held the cat. The cat, thus freed, immediately rushed towards that very tree.
स च तस्माद्भयान्मुक्तो मुक्तो घोरेण शत्रुणा ।
बिलं विवेश पलितः शाखां भेजे च लोमशः ॥११६॥
116. sa ca tasmādbhayānmukto mukto ghoreṇa śatruṇā ,
bilaṁ viveśa palitaḥ śākhāṁ bheje ca lomaśaḥ.
116. saḥ ca tasmāt bhayāt muktaḥ muktaḥ ghoreṇa śatruṇā
bilam viveśa palitaḥ śākhām bheje ca lomaśaḥ
116. saḥ palitaḥ ca tasmāt bhayāt muktaḥ,
(ca) ghoreṇa śatruṇā muktaḥ,
bilam viveśa.
ca lomaśaḥ śākhām bheje
116. And he (the mouse), freed from that fear and from the fierce enemy (owl and mongoose), entered his hole. The hairy one (the cat), for its part, sought refuge on a branch.
उन्माथमप्यथादाय चण्डालो वीक्ष्य सर्वशः ।
विहताशः क्षणेनाथ तस्माद्देशादपाक्रमत् ।
जगाम च स्वभवनं चण्डालो भरतर्षभ ॥११७॥
117. unmāthamapyathādāya caṇḍālo vīkṣya sarvaśaḥ ,
vihatāśaḥ kṣaṇenātha tasmāddeśādapākramat ,
jagāma ca svabhavanaṁ caṇḍālo bharatarṣabha.
117. unmātham api atha ādāya caṇḍālaḥ vīkṣya
sarvaśaḥ vihata-āśaḥ kṣaṇena atha
tasmāt deśāt apa-akramat jagāma ca
sva-bhavanam caṇḍālaḥ bharata-ṛṣabha
117. bharata-ṛṣabha caṇḍālaḥ atha unmātham
api ādāya sarvaśaḥ vīkṣya
vihata-āśaḥ atha kṣaṇena tasmāt deśāt
apa-akramat ca sva-bhavanam jagāma
117. O best of Bharatas, the caṇḍāla, having then made an attempt (at seizure/disturbance) and having surveyed everything, became utterly disappointed. He immediately departed from that place and returned to his own home.
ततस्तस्माद्भयान्मुक्तो दुर्लभं प्राप्य जीवितम् ।
बिलस्थं पादपाग्रस्थः पलितं लोमशोऽब्रवीत् ॥११८॥
118. tatastasmādbhayānmukto durlabhaṁ prāpya jīvitam ,
bilasthaṁ pādapāgrasthaḥ palitaṁ lomaśo'bravīt.
118. tataḥ tasmāt bhayāt muktaḥ durlabham prāpya jīvitam
bila-stham pāda-pa-agra-sthaḥ palitam lomaśaḥ abravīt
118. tataḥ tasmāt bhayāt muktaḥ durlabham jīvitam prāpya
pādapa-agra-sthaḥ lomaśaḥ bila-stham palitam abravīt
118. Then, after being freed from that fear and having obtained a rare chance at life, Lomaśa, who was situated at the top of the tree, spoke to Palita, who was dwelling in the hole.
अकृत्वा संविदं कांचित्सहसाहमुपप्लुतः ।
कृतज्ञं कृतकल्याणं कच्चिन्मां नाभिशङ्कसे ॥११९॥
119. akṛtvā saṁvidaṁ kāṁcitsahasāhamupaplutaḥ ,
kṛtajñaṁ kṛtakalyāṇaṁ kaccinmāṁ nābhiśaṅkase.
119. a-kṛtvā saṃvidam kāṃcit sahasā aham upa-plutaḥ
kṛtajñam kṛta-kalyāṇam kaccit mām na abhi-śaṅkase
119. aham kāṃcit saṃvidam a-kṛtvā sahasā upa-plutaḥ (asmi).
kaccit (tvam) kṛtajñam kṛta-kalyāṇam mām na abhi-śaṅkase
119. I approached you suddenly, without any prior understanding. I hope you do not suspect me, who is grateful and has received great kindness.
गत्वा च मम विश्वासं दत्त्वा च मम जीवितम् ।
मित्रोपभोगसमये किं त्वं नैवोपसर्पसि ॥१२०॥
120. gatvā ca mama viśvāsaṁ dattvā ca mama jīvitam ,
mitropabhogasamaye kiṁ tvaṁ naivopasarpasi.
120. gatvā ca mama viśvāsam dattvā ca mama jīvitam
mitra-upa-bhoga-samaye kim tvam na eva upa-sarpasi
120. (tvayā) mama viśvāsam gatvā ca mama jīvitam dattvā ca
kim tvam mitra-upa-bhoga-samaye na eva upa-sarpasi
120. And having gained my trust, and having granted me life, why do you not indeed approach (me) now, at the time for enjoying our friendship?
कृत्वा हि पूर्वं मित्राणि यः पश्चान्नानुतिष्ठति ।
न स मित्राणि लभते कृच्छ्रास्वापत्सु दुर्मतिः ॥१२१॥
121. kṛtvā hi pūrvaṁ mitrāṇi yaḥ paścānnānutiṣṭhati ,
na sa mitrāṇi labhate kṛcchrāsvāpatsu durmatiḥ.
121. kṛtvā hi pūrvam mitrāṇi yaḥ paścāt na anutiṣṭhati
na saḥ mitrāṇi labhate kṛcchrāsu āpat-su durmatiḥ
121. hi yaḥ pūrvam mitrāṇi kṛtvā paścāt na anutiṣṭhati,
saḥ durmatiḥ kṛcchrāsu āpat-su mitrāṇi na labhate
121. Indeed, a foolish person (durmatiḥ) who, after having first made friends, does not later maintain those friendships, will not acquire friends in times of severe calamity.
तत्कृतोऽहं त्वया मित्रं सामर्थ्यादात्मनः सखे ।
स मां मित्रत्वमापन्नमुपभोक्तुं त्वमर्हसि ॥१२२॥
122. tatkṛto'haṁ tvayā mitraṁ sāmarthyādātmanaḥ sakhe ,
sa māṁ mitratvamāpannamupabhoktuṁ tvamarhasi.
122. tatkṛtaḥ aham tvayā mitram sāmarthyāt ātmanaḥ sakhe
saḥ mām mitratvam āpannam upabhoktum tvam arhasi
122. sakhé,
tvayā ātmanaḥ sāmarthyāt aham mitram tatkṛtaḥ.
saḥ tvam mitratvam āpannam mām upabhoktum arhasi.
122. O friend (sakhe), by your own strength, you have made me your friend. Therefore, you ought to make use of me, who has now become your friend.
यानि मे सन्ति मित्राणि ये च मे सन्ति बान्धवाः ।
सर्वे त्वां पूजयिष्यन्ति शिष्या गुरुमिव प्रियम् ॥१२३॥
123. yāni me santi mitrāṇi ye ca me santi bāndhavāḥ ,
sarve tvāṁ pūjayiṣyanti śiṣyā gurumiva priyam.
123. yāni me santi mitrāṇi ye ca me santi bāndhavāḥ
sarve tvām pūjayṣyanti śiṣyāḥ gurum iva priyam
123. yāni me mitrāṇi santi,
ye ca me bāndhavāḥ santi,
sarve śiṣyāḥ priyam gurum iva tvām pūjayṣyanti.
123. All the friends and relatives that I have will honor you, just as disciples honor a beloved teacher (guru).
अहं च पूजयिष्ये त्वां समित्रगणबान्धवम् ।
जीवितस्य प्रदातारं कृतज्ञः को न पूजयेत् ॥१२४॥
124. ahaṁ ca pūjayiṣye tvāṁ samitragaṇabāndhavam ,
jīvitasya pradātāraṁ kṛtajñaḥ ko na pūjayet.
124. aham ca pūjayṣye tvām samitragaṇabāndhavam
jīvitasya pradātāram kṛtajñaḥ kaḥ na pūjayet
124. ca aham samitragaṇabāndhavam tvām pūjayṣye.
kṛtajñaḥ kaḥ jīvitasya pradātāram na pūjayet?
124. And I will honor you, along with your company of friends and relatives. Who, being grateful, would not honor the one who gives life?
ईश्वरो मे भवानस्तु शरीरस्य गृहस्य च ।
अर्थानां चैव सर्वेषामनुशास्ता च मे भव ॥१२५॥
125. īśvaro me bhavānastu śarīrasya gṛhasya ca ,
arthānāṁ caiva sarveṣāmanuśāstā ca me bhava.
125. īśvaraḥ me bhavān astu śarīrasya gṛhasya ca
arthānām ca eva sarveṣām anuśāstā ca me bhava
125. bhavān me śarīrasya gṛhasya ca īśvaraḥ astu
ca eva sarveṣām arthānām ca me anuśāstā bhava
125. May you be the master of my body and my home. And indeed, may you be the guide of all my possessions.
अमात्यो मे भव प्राज्ञ पितेव हि प्रशाधि माम् ।
न तेऽस्ति भयमस्मत्तो जीवितेनात्मनः शपे ॥१२६॥
126. amātyo me bhava prājña piteva hi praśādhi mām ,
na te'sti bhayamasmatto jīvitenātmanaḥ śape.
126. amātyaḥ me bhava prājña pitā iva hi praśādhi mām
na te asti bhayam asmāt tas jīvitena ātmanaḥ śape
126. prājña me amātyaḥ bhava hi pitā iva mām praśādhi
te asmāt tas bhayam na asti ātmanaḥ jīvitena śape
126. O wise one, be my minister. Indeed, govern me just like a father. You have no fear from us; I swear by my own life (ātman).
बुद्ध्या त्वमुशनाः साक्षाद्बले त्वधिकृता वयम् ।
त्वन्मन्त्रबलयुक्तो हि विन्देत जयमेव ह ॥१२७॥
127. buddhyā tvamuśanāḥ sākṣādbale tvadhikṛtā vayam ,
tvanmantrabalayukto hi vindeta jayameva ha.
127. buddhyā tvam uśanāḥ sākṣāt bale tu adhikṛtāḥ vayam
tvannmantrabalayuktaḥ hi vindeta jayam eva ha
127. tvam buddhyā sākṣāt uśanāḥ tu vayam bale adhikṛtāḥ
hi tvannmantrabalayuktaḥ jayam eva vindeta ha
127. By your intellect, you are Uśanā (Śukra) himself. As for strength, we are the ones empowered. Indeed, one who is endowed with the power of your counsel would certainly attain victory.
एवमुक्तः परं सान्त्वं मार्जारेण स मूषकः ।
उवाच परमार्थज्ञः श्लक्ष्णमात्महितं वचः ॥१२८॥
128. evamuktaḥ paraṁ sāntvaṁ mārjāreṇa sa mūṣakaḥ ,
uvāca paramārthajñaḥ ślakṣṇamātmahitaṁ vacaḥ.
128. evam uktaḥ param sāntvam mārjāreṇa sa mūṣakaḥ
uvāca paramārthajñaḥ ślakṣṇam ātmahitam vacaḥ
128. mārjāreṇa evam param sāntvam uktaḥ sa paramārthajñaḥ
mūṣakaḥ ślakṣṇam ātmahitam vacaḥ uvāca
128. Thus addressed with great comforting words by the cat, that mouse, being one who understood the highest truth, spoke gentle words that were beneficial to his own self (ātman).
यद्भवानाह तत्सर्वं मया ते लोमश श्रुतम् ।
ममापि तावद्ब्रुवतः शृणु यत्प्रतिभाति माम् ॥१२९॥
129. yadbhavānāha tatsarvaṁ mayā te lomaśa śrutam ,
mamāpi tāvadbruvataḥ śṛṇu yatpratibhāti mām.
129. yat bhavān āha tat sarvam mayā te lomaśa śrutam
mama api tāvat bruvataḥ śṛṇu yat pratibhāti mām
129. lomaśa yat bhavān āha tat sarvam mayā te śrutam
mama api bruvataḥ yat mām pratibhāti tāvat śṛṇu
129. O Lomasa, I have heard all that you have said. Now, please listen to what occurs to me as I speak.
वेदितव्यानि मित्राणि बोद्धव्याश्चापि शत्रवः ।
एतत्सुसूक्ष्मं लोकेऽस्मिन्दृश्यते प्राज्ञसंमतम् ॥१३०॥
130. veditavyāni mitrāṇi boddhavyāścāpi śatravaḥ ,
etatsusūkṣmaṁ loke'smindṛśyate prājñasaṁmatam.
130. veditavyāni mitrāṇi boddhavyāḥ ca api śatravaḥ
etat susūkṣmam loke asmin dṛśyate prājñasaṃmatam
130. mitrāṇi veditavyāni śatravaḥ ca api boddhavyāḥ
asmin loke etat susūkṣmam prājñasaṃmatam dṛśyate
130. One should understand one's friends and recognize one's enemies. This very subtle truth is considered by the wise in this world.
शत्रुरूपाश्च सुहृदो मित्ररूपाश्च शत्रवः ।
सान्त्वितास्ते न बुध्यन्ते रागलोभवशं गताः ॥१३१॥
131. śatrurūpāśca suhṛdo mitrarūpāśca śatravaḥ ,
sāntvitāste na budhyante rāgalobhavaśaṁ gatāḥ.
131. śatrurūpāḥ ca suhṛdaḥ mitrarūpāḥ ca śatravaḥ
sāntvitāḥ te na budhyante rāgalobhavaśam gatāḥ
131. suhṛdaḥ śatrurūpāḥ ca (santi) śatravaḥ mitrarūpāḥ ca
(santi) rāgalobhavaśam gatāḥ te sāntvitāḥ na budhyante
131. Friends sometimes appear as enemies, and enemies as friends. Those who are under the sway of passion and greed do not understand this, even when they are appeased.
नास्ति जात्या रिपुर्नाम मित्रं नाम न विद्यते ।
सामर्थ्ययोगाज्जायन्ते मित्राणि रिपवस्तथा ॥१३२॥
132. nāsti jātyā ripurnāma mitraṁ nāma na vidyate ,
sāmarthyayogājjāyante mitrāṇi ripavastathā.
132. na asti jātyā ripuḥ nāma mitram nāma na vidyate
sāmarthyayōgāt jāyante mitrāṇi ripavaḥ tathā
132. jātyā nāma ripuḥ na asti jātyā nāma mitram na
vidyate sāmarthyayōgāt mitrāṇi tathā ripavaḥ jāyante
132. There is no such thing as an enemy by birth, nor does a friend exist by inherent nature. Friends and enemies, rather, arise from the confluence of circumstances.
यो यस्मिञ्जीवति स्वार्थं पश्येत्तावत्स जीवति ।
स तस्य तावन्मित्रं स्याद्यावन्न स्याद्विपर्ययः ॥१३३॥
133. yo yasmiñjīvati svārthaṁ paśyettāvatsa jīvati ,
sa tasya tāvanmitraṁ syādyāvanna syādviparyayaḥ.
133. yaḥ yasmin jīvati svārtham paśyet tāvat saḥ jīvati
saḥ tasya tāvat mitram syāt yāvat na syāt viparyayaḥ
133. yaḥ yasmin jīvati svārtham paśyet tāvat saḥ jīvati
saḥ tasya tāvat mitram syāt yāvat viparyayaḥ na syāt
133. As long as one perceives their own self-interest (svārtha) in another's continued existence, so long does that connection remain active. Such a person remains a friend to the other only until circumstances are reversed.
नास्ति मैत्री स्थिरा नाम न च ध्रुवमसौहृदम् ।
अर्थयुक्त्या हि जायन्ते मित्राणि रिपवस्तथा ॥१३४॥
134. nāsti maitrī sthirā nāma na ca dhruvamasauhṛdam ,
arthayuktyā hi jāyante mitrāṇi ripavastathā.
134. na asti maitrī sthirā nāma na ca dhruvam asauhṛdam
arthayuktyā hi jāyante mitrāṇi ripavaḥ tathā
134. maitrī sthirā nāma na asti ca asauhṛdam dhruvam
na hi arthayuktyā mitrāṇi tathā ripavaḥ jāyante
134. There is no such thing as permanent friendship (maitrī), nor is enmity (asauhṛdam) absolutely fixed. Indeed, both friends and enemies arise solely based on considerations of self-interest (artha-yukti).
मित्रं च शत्रुतामेति कस्मिंश्चित्कालपर्यये ।
शत्रुश्च मित्रतामेति स्वार्थो हि बलवत्तरः ॥१३५॥
135. mitraṁ ca śatrutāmeti kasmiṁścitkālaparyaye ,
śatruśca mitratāmeti svārtho hi balavattaraḥ.
135. mitram ca śatrutām eti kasmiñcit kālaparyaye
śatruḥ ca mitratām eti svārthaḥ hi balavattaraḥ
135. mitram ca kasmiñcit kālaparyaye śatrutām eti
śatruḥ ca mitratām eti hi svārthaḥ balavattaraḥ
135. A friend can become an enemy during a certain change in circumstances (kāla-paryaya), and an enemy can become a friend. Indeed, self-interest (svārtha) is truly more powerful.
यो विश्वसति मित्रेषु न चाश्वसति शत्रुषु ।
अर्थयुक्तिमविज्ञाय चलितं तस्य जीवितम् ॥१३६॥
136. yo viśvasati mitreṣu na cāśvasati śatruṣu ,
arthayuktimavijñāya calitaṁ tasya jīvitam.
136. yaḥ viśvasati mitreṣu na ca āśvasati śatruṣu
arthayuktim avijñāya calitam tasya jīvitam
136. yaḥ mitreṣu viśvasati ca śatruṣu na āśvasati arthayuktim avijñāya,
tasya jīvitam calitam
136. One who places trust in friends but does not trust enemies, without understanding the considerations of self-interest (artha-yukti), their life becomes unstable.
अर्थयुक्तिमविज्ञाय यः शुभे कुरुते मतिम् ।
मित्रे वा यदि वा शत्रौ तस्यापि चलिता मतिः ॥१३७॥
137. arthayuktimavijñāya yaḥ śubhe kurute matim ,
mitre vā yadi vā śatrau tasyāpi calitā matiḥ.
137. artha-yuktim avijñāya yaḥ śubhe kurute matim
mitre vā yadi vā śatrau tasya api calitā matiḥ
137. yaḥ artha-yuktim avijñāya śubhe mitre vā yadi vā śatrau matim kurute,
tasya api matiḥ calitā
137. Whoever, without understanding the practical considerations (artha-yukti), directs their intellect (mati) towards what seems auspicious, whether it be regarding a friend or an enemy, their intellect (mati) also becomes unsteady.
न विश्वसेदविश्वस्ते विश्वस्तेऽपि न विश्वसेत् ।
विश्वासाद्भयमुत्पन्नं मूलान्यपि निकृन्तति ॥१३८॥
138. na viśvasedaviśvaste viśvaste'pi na viśvaset ,
viśvāsādbhayamutpannaṁ mūlānyapi nikṛntati.
138. na viśvaset aviśvaste viśvaste api na viśvaset
viśvāsāt bhayam utpannam mūlāni api nikṛntati
138. aviśvaste na viśvaset.
viśvaste api na viśvaset.
viśvāsāt utpannam bhayam mūlāni api nikṛntati.
138. One should not trust an untrustworthy person. Even in a trustworthy person, one should not place trust. For fear that arises from trust can uproot even the very foundations.
अर्थयुक्त्या हि दृश्यन्ते पिता माता सुतास्तथा ।
मातुला भागिनेयाश्च तथा संबन्धिबान्धवाः ॥१३९॥
139. arthayuktyā hi dṛśyante pitā mātā sutāstathā ,
mātulā bhāgineyāśca tathā saṁbandhibāndhavāḥ.
139. artha-yuktyā hi dṛśyante pitā mātā sutāḥ tathā
mātulāḥ bhāgineyāḥ ca tathā sambandhi-bāndhavāḥ
139. hi artha-yuktyā pitā mātā sutāḥ tathā mātulāḥ
bhāgineyāḥ ca tathā sambandhi-bāndhavāḥ dṛśyante
139. Truly, it is by practical considerations (artha-yukti) that father, mother, children, and likewise maternal uncles, nephews, and other relatives and kinsmen are regarded.
पुत्रं हि मातापितरु त्यजतः पतितं प्रियम् ।
लोको रक्षति चात्मानं पश्य स्वार्थस्य सारताम् ॥१४०॥
140. putraṁ hi mātāpitaru tyajataḥ patitaṁ priyam ,
loko rakṣati cātmānaṁ paśya svārthasya sāratām.
140. putram hi mātāpitarau tyajataḥ patitam priyam
lokaḥ rakṣati ca ātmānam paśya svārthasya sāratām
140. hi mātāpitarau patitam priyam putram tyajataḥ.
lokaḥ ca ātmānam rakṣati.
svārthasya sāratām paśya.
140. Indeed, even a beloved, fallen son is abandoned by mother and father. The world (loka) protects its own self (ātman). Behold the essence of self-interest!
तं मन्ये निकृतिप्रज्ञं यो मोक्षं प्रत्यनन्तरम् ।
कृत्यं मृगयसे कर्तुं सुखोपायमसंशयम् ॥१४१॥
141. taṁ manye nikṛtiprajñaṁ yo mokṣaṁ pratyanantaram ,
kṛtyaṁ mṛgayase kartuṁ sukhopāyamasaṁśayam.
141. tam manye nikṛtiprajñam yaḥ mokṣam prati anantaram
kṛtyam mṛgayase kartum sukhopāyam asaṃśayam
141. yaḥ mokṣam prati anantaram sukhopāyam kṛtyam kartum mṛgayase,
tam nikṛtiprajñam manye asaṃśayam
141. I consider him to possess a deceitful intellect (nikṛtiprajñam) who seeks to accomplish an action (kṛtyam) immediately (anantaram) leading to liberation (mokṣa) by means of an undoubtedly easy method (sukhopāyam).
अस्मिन्निलय एव त्वं न्यग्रोधादवतारितः ।
पूर्वं निविष्टमुन्माथं चपलत्वान्न बुद्धवान् ॥१४२॥
142. asminnilaya eva tvaṁ nyagrodhādavatāritaḥ ,
pūrvaṁ niviṣṭamunmāthaṁ capalatvānna buddhavān.
142. asmin nilaye eva tvam nyagrodhāt avatāritaḥ
pūrvam niviṣṭam unmātham capalatvāt na buddhavān
142. tvam asmin nilaye eva nyagrodhāt avatāritaḥ.
pūrvam capalatvāt niviṣṭam unmātham na buddhavān
142. You were indeed brought down from the banyan tree into this very dwelling. Previously, due to your fickleness, you did not comprehend the impending destruction (unmātham) that was already present (niviṣṭam).
आत्मनश्चपलो नास्ति कुतोऽन्येषां भविष्यति ।
तस्मात्सर्वाणि कार्याणि चपलो हन्त्यसंशयम् ॥१४३॥
143. ātmanaścapalo nāsti kuto'nyeṣāṁ bhaviṣyati ,
tasmātsarvāṇi kāryāṇi capalo hantyasaṁśayam.
143. ātmanaḥ capalaḥ na asti kutaḥ anyeṣām bhaviṣyati
tasmāt sarvāṇi kāryāṇi capalaḥ hanti asaṃśayam
143. capalaḥ ātmanaḥ na asti,
kutaḥ anyeṣām bhaviṣyati? tasmāt,
capalaḥ sarvāṇi kāryāṇi asaṃśayam hanti
143. A fickle person is not even beneficial for themselves (ātman); how, then, can they be beneficial for others? Therefore, a fickle person undoubtedly destroys all undertakings (kāryāṇi).
ब्रवीति मधुरं कंचित्प्रियो मे ह भवानिति ।
तन्मिथ्याकरणं सर्वं विस्तरेणापि मे शृणु ॥१४४॥
144. bravīti madhuraṁ kaṁcitpriyo me ha bhavāniti ,
tanmithyākaraṇaṁ sarvaṁ vistareṇāpi me śṛṇu.
144. bravīti madhuram kañcit priyaḥ me ha bhavān iti
tat mithyākaraṇam sarvam vistareṇa api me śṛṇu
144. kañcit "priyaḥ ha bhavān me" iti madhuram bravīti.
tat sarvam mithyākaraṇam vistareṇa api me śṛṇu
144. He says sweetly to someone, 'Indeed, you are dear to me.' Listen from me, even in detail, about that entire falsification (mithyākaraṇam).
कारणात्प्रियतामेति द्वेष्यो भवति कारणात् ।
अर्थार्थी जीवलोकोऽयं न कश्चित्कस्यचित्प्रियः ॥१४५॥
145. kāraṇātpriyatāmeti dveṣyo bhavati kāraṇāt ,
arthārthī jīvaloko'yaṁ na kaścitkasyacitpriyaḥ.
145. kāraṇāt priyatām eti dveṣyaḥ bhavati kāraṇāt
arthārthī jīvalokaḥ ayam na kaścit kasyacit priyaḥ
145. ayam jīvalokaḥ arthārthī kāraṇāt priyatām eti
kāraṇāt dveṣyaḥ bhavati kaścit kasyacit priyaḥ na
145. One becomes dear for a reason, and one becomes hateful for a reason. This world of living beings seeks its own gain (artha); no one is dear to anyone else without cause.
सख्यं सोदरयोर्भ्रात्रोर्दंपत्योर्वा परस्परम् ।
कस्यचिन्नाभिजानामि प्रीतिं निष्कारणामिह ॥१४६॥
146. sakhyaṁ sodarayorbhrātrordaṁpatyorvā parasparam ,
kasyacinnābhijānāmi prītiṁ niṣkāraṇāmiha.
146. sakhyam sodarayoḥ bhrātroḥ dampatyoḥ vā parasparam
kasyacit na abhijānāmi prītim niṣkāraṇām iha
146. iha kasyacit niṣkāraṇām prītim sodarayoḥ bhrātroḥ
vā dampatyoḥ parasparam sakhyam na abhijānāmi
146. I do not know of anyone who has causeless affection here, be it the mutual friendship between two uterine brothers or a husband and wife.
यद्यपि भ्रातरः क्रुद्धा भार्या वा कारणान्तरे ।
स्वभावतस्ते प्रीयन्ते नेतरः प्रीयते जनः ॥१४७॥
147. yadyapi bhrātaraḥ kruddhā bhāryā vā kāraṇāntare ,
svabhāvataste prīyante netaraḥ prīyate janaḥ.
147. yadyapi bhrātaraḥ kruddhā bhāryā vā kāraṇāntare
svabhāvataḥ te prīyante na itaraḥ prīyate janaḥ
147. yadyapi bhrātaraḥ vā kruddhā bhāryā kāraṇāntare
te svabhāvataḥ prīyante itaraḥ janaḥ na prīyate
147. Even if brothers or an angry wife (bhāryā) are involved for some other reason, they are naturally affectionate. Other people, however, are not loved.
प्रियो भवति दानेन प्रियवादेन चापरः ।
मन्त्रहोमजपैरन्यः कार्यार्थं प्रीयते जनः ॥१४८॥
148. priyo bhavati dānena priyavādena cāparaḥ ,
mantrahomajapairanyaḥ kāryārthaṁ prīyate janaḥ.
148. priyaḥ bhavati dānena priyavādena ca aparaḥ
mantrahomajapaiḥ anyaḥ kāryārtham prīyate janaḥ
148. janaḥ dānena priyaḥ bhavati ca aparaḥ priyavādena [priyaḥ
bhavati] anyaḥ [janaḥ] kāryārtham mantrahomajapaiḥ prīyate
148. One person becomes dear through charity (dāna), and another through pleasant speech. Yet another person is pleased or becomes dear for the sake of an objective by means of sacred verses (mantra), oblations (homa), and silent recitation (japa).
उत्पन्ने कारणे प्रीतिर्नास्ति नौ कारणान्तरे ।
प्रध्वस्ते कारणस्थाने सा प्रीतिर्विनिवर्तते ॥१४९॥
149. utpanne kāraṇe prītirnāsti nau kāraṇāntare ,
pradhvaste kāraṇasthāne sā prītirvinivartate.
149. utpanne kāraṇe prītiḥ na asti nau kāraṇāntare
| pradhvaste kāraṇasthāne sā prītiḥ vinivartate
149. utpanne kāraṇe,
prītiḥ kāraṇāntare nau na asti.
kāraṇasthāne pradhvaste,
sā prītiḥ vinivartate.
149. When a reason for affection arises, that affection certainly does not exist for any other reason. Once the basis of that reason is destroyed, that affection completely vanishes.
किं नु तत्कारणं मन्ये येनाहं भवतः प्रियः ।
अन्यत्राभ्यवहारार्थात्तत्रापि च बुधा वयम् ॥१५०॥
150. kiṁ nu tatkāraṇaṁ manye yenāhaṁ bhavataḥ priyaḥ ,
anyatrābhyavahārārthāttatrāpi ca budhā vayam.
150. kim nu tat kāraṇam manye yena aham bhavataḥ priyaḥ
| anyatra abhyavahārārthāt tatra api ca budhāḥ vayam
150. kim nu tat kāraṇam manye,
yena aham bhavataḥ priyaḥ? abhyavahārārthāt anyatra ca,
tatra api vayam budhāḥ.
150. What, I wonder, is the reason by which I am dear to you? For, apart from the purpose of sustenance, we are also intelligent in that regard.
कालो हेतुं विकुरुते स्वार्थस्तमनुवर्तते ।
स्वार्थं प्राज्ञोऽभिजानाति प्राज्ञं लोकोऽनुवर्तते ॥१५१॥
151. kālo hetuṁ vikurute svārthastamanuvartate ,
svārthaṁ prājño'bhijānāti prājñaṁ loko'nuvartate.
151. kālaḥ hetum vikurute | svārthaḥ tam anuvartate |
svārtham prājñaḥ abhijānāti | prājñam lokaḥ anuvartate
151. kālaḥ hetum vikurute.
svārthaḥ tam anuvartate.
prājñaḥ svārtham abhijānāti.
lokaḥ prājñam anuvartate.
151. Time alters circumstances. One's self-interest (svārtha) then adapts to these changes. An intelligent person (prājña) understands this self-interest (svārtha), and people follow the intelligent person (prājña).
न त्वीदृशं त्वया वाच्यं विदुषि स्वार्थपण्डिते ।
अकालेऽविषमस्थस्य स्वार्थहेतुरयं तव ॥१५२॥
152. na tvīdṛśaṁ tvayā vācyaṁ viduṣi svārthapaṇḍite ,
akāle'viṣamasthasya svārthaheturayaṁ tava.
152. na tu īdṛśam tvayā vācyam viduṣi svārthapaṇḍite
| akāle aviṣamasthasya svārthahetuḥ ayam tava
152. tu īdṛśam na tvayā vācyam viduṣi svārthapaṇḍite.
akāle,
aviṣamasthasya tava ayam svārthahetuḥ.
152. But such a statement should not be uttered by you to one who is wise and an expert in self-interest (svārtha). This self-serving argument of yours is untimely, coming from one who is not in a difficult situation.
तस्मान्नाहं चले स्वार्थात्सुस्थितः संधिविग्रहे ।
अभ्राणामिव रूपाणि विकुर्वन्ति क्षणे क्षणे ॥१५३॥
153. tasmānnāhaṁ cale svārthātsusthitaḥ saṁdhivigrahe ,
abhrāṇāmiva rūpāṇi vikurvanti kṣaṇe kṣaṇe.
153. tasmāt na aham cale svārthāt susthitaḥ sandhivigrahe
abhrāṇām iva rūpāṇi vikurvanti kṣaṇe kṣaṇe
153. aham tasmāt svārthāt na cale.
sandhivigrahe susthitaḥ.
hi abhrāṇām rūpāṇi iva kṣaṇe kṣaṇe vikurvanti.
153. Therefore, I shall not deviate from my self-interest, remaining steadfast whether in making peace treaties (sandhi) or engaging in war (vigraha). For, just like the forms of clouds, circumstances constantly change moment by moment.
अद्यैव हि रिपुर्भूत्वा पुनरद्यैव सौहृदम् ।
पुनश्च रिपुरद्यैव युक्तीनां पश्य चापलम् ॥१५४॥
154. adyaiva hi ripurbhūtvā punaradyaiva sauhṛdam ,
punaśca ripuradyaiva yuktīnāṁ paśya cāpalam.
154. adya eva hi ripuḥ bhūtvā punaḥ adya eva sauhṛdam
punaḥ ca ripuḥ adya eva yuktīnām paśya cāpalam
154. hi adya eva ripuḥ bhūtvā,
punaḥ adya eva sauhṛdam,
ca punaḥ adya eva ripuḥ (bhavati iti).
yuktīnām cāpalam paśya.
154. Indeed, today one might be an enemy, and then again today, there is friendship; and yet again, today, one might be an enemy. Behold the fickleness of such strategies and alliances!
आसीत्तावत्तु मैत्री नौ यावद्धेतुरभूत्पुरा ।
सा गता सह तेनैव कालयुक्तेन हेतुना ॥१५५॥
155. āsīttāvattu maitrī nau yāvaddheturabhūtpurā ,
sā gatā saha tenaiva kālayuktena hetunā.
155. āsīt tāvat tu maitrī nau yāvat hetuḥ abhūt
purā sā gatā saha tena eva kālayuktena hetunā
155. purā yāvat hetuḥ abhūt,
tāvat tu nau maitrī āsīt.
sā (maitrī) tena eva kālayuktena hetunā saha gatā.
155. Our friendship (maitrī) lasted only as long as the underlying reason existed in the past. That friendship is now gone, along with that very reason which was conditioned by time.
त्वं हि मेऽत्यन्ततः शत्रुः सामर्थ्यान्मित्रतां गतः ।
तत्कृत्यमभिनिर्वृत्तं प्रकृतिः शत्रुतां गता ॥१५६॥
156. tvaṁ hi me'tyantataḥ śatruḥ sāmarthyānmitratāṁ gataḥ ,
tatkṛtyamabhinirvṛttaṁ prakṛtiḥ śatrutāṁ gatā.
156. tvam hi me atyantataḥ śatruḥ sāmarthyāt mitratām
gataḥ tat kṛtyam abhinirvṛttam prakṛtiḥ śatrutām gatā
156. hi tvam me atyantataḥ śatruḥ (āsīt),
(yaḥ) sāmarthyāt mitratām gataḥ.
tat kṛtyam abhinirvṛttam.
(ataḥ) prakṛtiḥ śatrutām gatā.
156. Indeed, you were fundamentally my enemy (śatru), but became a friend out of expediency (sāmarthya). Now that the specific task (kṛtya) is accomplished, your intrinsic nature (prakṛti) has reverted to enmity.
सोऽहमेवं प्रणीतानि ज्ञात्वा शास्त्राणि तत्त्वतः ।
प्रविशेयं कथं पाशं त्वत्कृतं तद्वदस्व मे ॥१५७॥
157. so'hamevaṁ praṇītāni jñātvā śāstrāṇi tattvataḥ ,
praviśeyaṁ kathaṁ pāśaṁ tvatkṛtaṁ tadvadasva me.
157. saḥ aham evam praṇītāni jñātvā śāstrāṇi tattvataḥ
praviśeyam katham pāśam tvat-kṛtam tat vadasva me
157. aham evam praṇītāni śāstrāṇi tattvataḥ jñātvā saḥ
tvatkṛtam pāśam katham praviśeyam tat me vadasva
157. Having thus truly understood these scriptures, how can I possibly fall into this trap created by you? Please explain that to me.
त्वद्वीर्येण विमुक्तोऽहं मद्वीर्येण तथा भवान् ।
अन्योन्यानुग्रहे वृत्ते नास्ति भूयः समागमः ॥१५८॥
158. tvadvīryeṇa vimukto'haṁ madvīryeṇa tathā bhavān ,
anyonyānugrahe vṛtte nāsti bhūyaḥ samāgamaḥ.
158. tvat-vīryeṇa vimuktaḥ aham mat-vīryeṇa tathā bhavān
anyonya-anugrahe vṛtte na asti bhūyaḥ samāgamaḥ
158. aham tvadvīryeṇa vimuktaḥ tathā bhavān madvīryeṇa
anyonyānugrahe vṛtte bhūyaḥ samāgamaḥ na asti
158. I have been freed by your prowess, and similarly, you by mine. Once this mutual favor is complete, there will be no further meeting between us.
त्वं हि सौम्य कृतार्थोऽद्य निर्वृत्तार्थास्तथा वयम् ।
न तेऽस्त्यन्यन्मया कृत्यं किंचिदन्यत्र भक्षणात् ॥१५९॥
159. tvaṁ hi saumya kṛtārtho'dya nirvṛttārthāstathā vayam ,
na te'styanyanmayā kṛtyaṁ kiṁcidanyatra bhakṣaṇāt.
159. tvam hi saumya kṛtārthaḥ adya nirvṛttārthāḥ tathā vayam
na te asti anyat mayā kṛtyam kiñcit anyatra bhakṣaṇāt
159. saumya tvam hi adya kṛtārthaḥ tathā vayam nirvṛttārthāḥ
te mayā anyatra bhakṣaṇāt anyat kiñcit kṛtyam na asti
159. Indeed, O gentle one, you have accomplished your purpose today, and we, too, have fulfilled ours. There is nothing more for me to do for you, apart from being eaten.
अहमन्नं भवान्भोक्ता दुर्बलोऽहं भवान्बली ।
नावयोर्विद्यते संधिर्नियुक्ते विषमे बले ॥१६०॥
160. ahamannaṁ bhavānbhoktā durbalo'haṁ bhavānbalī ,
nāvayorvidyate saṁdhirniyukte viṣame bale.
160. aham annam bhavān bhoktā durbalaḥ aham bhavān balī
na āvayoḥ vidyate sandhiḥ niyukte viṣame bale
160. aham annam bhavān bhoktā aham durbalaḥ bhavān balī
viṣame bale niyukte āvayoḥ sandhiḥ na vidyate
160. I am the food, you are the consumer. I am weak, you are strong. There can be no pact or agreement between us two when unequal forces are at play.
संमन्येऽहं तव प्रज्ञां यन्मोक्षात्प्रत्यनन्तरम् ।
भक्ष्यं मृगयसे नूनं सुखोपायमसंशयम् ॥१६१॥
161. saṁmanye'haṁ tava prajñāṁ yanmokṣātpratyanantaram ,
bhakṣyaṁ mṛgayase nūnaṁ sukhopāyamasaṁśayam.
161. saṃmanye aham tava prajñām yat mokṣāt prati anantaram
bhakṣyam mṛgayase nūnam sukhopāyam asaṃśayam
161. aham tava prajñām saṃmanye yat mokṣāt prati anantaram
nūnam asaṃśayam sukhopāyam bhakṣyam mṛgayase
161. I commend your intelligence, for immediately after being liberated (mokṣa), you certainly seek food by an easy means, without doubt.
भक्ष्यार्थमेव बद्धस्त्वं स मुक्तः प्रसृतः क्षुधा ।
शास्त्रज्ञमभिसंधाय नूनं भक्षयिताद्य माम् ॥१६२॥
162. bhakṣyārthameva baddhastvaṁ sa muktaḥ prasṛtaḥ kṣudhā ,
śāstrajñamabhisaṁdhāya nūnaṁ bhakṣayitādya mām.
162. bhakṣyārtham eva baddhaḥ tvam saḥ muktaḥ prasṛtaḥ kṣudhā
śāstrajñam abhisaṃdhāya nūnam bhakṣayitā adya mām
162. tvam bhakṣyārtham eva baddhaḥ saḥ muktaḥ kṣudhā prasṛtaḥ
adya nūnam śāstrajñam abhisaṃdhāya mām bhakṣayitā
162. You were indeed bound for food. Now, having been set free, and driven by hunger, you will certainly eat me today, having deceived me, a knower of scriptures.
जानामि क्षुधितं हि त्वामाहारसमयश्च ते ।
स त्वं मामभिसंधाय भक्ष्यं मृगयसे पुनः ॥१६३॥
163. jānāmi kṣudhitaṁ hi tvāmāhārasamayaśca te ,
sa tvaṁ māmabhisaṁdhāya bhakṣyaṁ mṛgayase punaḥ.
163. jānāmi kṣudhitam hi tvām āhāra samayaḥ ca te saḥ
tvam mām abhisaṃdhāya bhakṣyam mṛgayase punaḥ
163. aham hi tvām kṣudhitam jānāmi ca te āhāra samayaḥ
saḥ tvam mām abhisaṃdhāya punaḥ bhakṣyam mṛgayase
163. I know you are indeed hungry, and it is your mealtime. Yet, you seek food again, having deceived me.
यच्चापि पुत्रदारं स्वं तत्संनिसृजसे मयि ।
शुश्रूषां नाम मे कर्तुं सखे मम न तत्क्षमम् ॥१६४॥
164. yaccāpi putradāraṁ svaṁ tatsaṁnisṛjase mayi ,
śuśrūṣāṁ nāma me kartuṁ sakhe mama na tatkṣamam.
164. yat ca api putradāram svam tat saṃnisṛjase mayi
śuśrūṣām nāma me kartum sakhe mama na tat kṣamam
164. ca api yat svam putradāram tat mayi saṃnisṛjase
sakhe nāma me śuśrūṣām kartum tat mama na kṣamam
164. Moreover, you entrust your own wife and children to me, ostensibly to serve me (śuśrūṣā), O friend. That is not proper for me.
त्वया मां सहितं दृष्ट्वा प्रिया भार्या सुताश्च ये ।
कस्मान्मां ते न खादेयुर्हृष्टाः प्रणयिनस्त्वयि ॥१६५॥
165. tvayā māṁ sahitaṁ dṛṣṭvā priyā bhāryā sutāśca ye ,
kasmānmāṁ te na khādeyurhṛṣṭāḥ praṇayinastvayi.
165. tvayā mām sahitam dṛṣṭvā priyā bhāryā sutāḥ ca ye
| kasmāt mām te na khādeyuḥ hṛṣṭāḥ praṇayinaḥ tvayi
165. tvayā sahitam mām dṛṣṭvā,
ye priyā bhāryā sutāḥ ca tvayi hṛṣṭāḥ praṇayinaḥ (santi),
te mām kasmāt na khādeyuḥ?
165. Having seen me together with you, why would my dear wife and children, who are delighted and affectionate towards you, not devour me?
नाहं त्वया समेष्यामि वृत्तो हेतुः समागमे ।
शिवं ध्यायस्व मेऽत्रस्थः सुकृतं स्मर्यते यदि ॥१६६॥
166. nāhaṁ tvayā sameṣyāmi vṛtto hetuḥ samāgame ,
śivaṁ dhyāyasva me'trasthaḥ sukṛtaṁ smaryate yadi.
166. na aham tvayā sameṣyāmi vṛttaḥ hetuḥ samāgame |
śivam dhyāyasva me atrasthaḥ sukṛtam smaryate yadi
166. aham tvayā na sameṣyāmi; samāgame hetuḥ vṛttaḥ.
atra-sthaḥ (san tvam),
yadi sukṛtam (te) smaryate,
(tadā) me śivam dhyāyasva.
166. I will not associate with you; the reason for our meeting has ceased. You, being present here, should meditate (dhyāna) on what is auspicious (śivam), if your good deeds are remembered.
शत्रोरन्नाद्यभूतः सन्क्लिष्टस्य क्षुधितस्य च ।
भक्ष्यं मृगयमाणस्य कः प्राज्ञो विषयं व्रजेत् ॥१६७॥
167. śatrorannādyabhūtaḥ sankliṣṭasya kṣudhitasya ca ,
bhakṣyaṁ mṛgayamāṇasya kaḥ prājño viṣayaṁ vrajet.
167. śatroḥ annādya-bhūtaḥ san kliṣṭasya kṣudhitasya ca
| bhakṣyam mṛgayamāṇasya kaḥ prājñaḥ viṣayam vrajet
167. śatroḥ annādya-bhūtaḥ,
(tathā) kliṣṭasya kṣudhitasya ca bhakṣyam mṛgayamāṇasya (janasya viṣayam),
kaḥ prājñaḥ (tatra) vrajet?
167. Who among the wise would enter the domain (viṣaya) of an enemy, especially one who is distressed and hungry, and who has become food (for him), seeking sustenance?
स्वस्ति तेऽस्तु गमिष्यामि दूरादपि तवोद्विजे ।
नाहं त्वया समेष्यामि निर्वृतो भव लोमश ॥१६८॥
168. svasti te'stu gamiṣyāmi dūrādapi tavodvije ,
nāhaṁ tvayā sameṣyāmi nirvṛto bhava lomaśa.
168. svasti te astu gamiṣyāmi dūrāt api tava udvije
| na aham tvayā sameṣyāmi nirvṛtaḥ bhava lomaśa
168. te svasti astu! aham gamiṣyāmi.
tava (kAraNAt) dūrāt api udvije.
aham tvayā na sameṣyāmi.
he lomaśa,
nirvṛtaḥ bhava.
168. May there be well-being (svasti) for you! I shall depart. I am agitated even from a distance by you. I will not come together with you. Be at peace, Lomasa.
बलवत्संनिकर्षो हि न कदाचित्प्रशस्यते ।
प्रशान्तादपि मे प्राज्ञ भेतव्यं बलिनः सदा ॥१६९॥
169. balavatsaṁnikarṣo hi na kadācitpraśasyate ,
praśāntādapi me prājña bhetavyaṁ balinaḥ sadā.
169. balavat-saṃnikarṣaḥ hi na kadācit praśasyate
praśāntāt api me prājña bhetavyam balinaḥ sadā
169. prājña balavat-saṃnikarṣaḥ hi kadācit na
praśasyate me praśāntāt api balinaḥ sadā bhetavyam
169. Indeed, close proximity to the powerful is never recommended. O wise one, one should always be fearful even of a strong person who appears to be peaceful.
यदि त्वर्थेन मे कार्यं ब्रूहि किं करवाणि ते ।
कामं सर्वं प्रदास्यामि न त्वात्मानं कदाचन ॥१७०॥
170. yadi tvarthena me kāryaṁ brūhi kiṁ karavāṇi te ,
kāmaṁ sarvaṁ pradāsyāmi na tvātmānaṁ kadācana.
170. yadi tu arthena me kāryam brūhi kim karavāṇi te
kāmam sarvam pradāsyāmi na tu ātmānam kadācana
170. yadi tu arthena me kāryam te kim karavāṇi brūhi
kāmam sarvam pradāsyāmi tu ātmānam kadācana na
170. If you have a purpose that involves wealth, tell me what I should do for you. I will gladly give everything, but never my self (ātman).
आत्मार्थे संततिस्त्याज्या राज्यं रत्नं धनं तथा ।
अपि सर्वस्वमुत्सृज्य रक्षेदात्मानमात्मना ॥१७१॥
171. ātmārthe saṁtatistyājyā rājyaṁ ratnaṁ dhanaṁ tathā ,
api sarvasvamutsṛjya rakṣedātmānamātmanā.
171. ātmārthe saṃtatiḥ tyājyā rājyam ratnam dhanam
tathā api sarvasvam utsṛjya rakṣet ātmānam ātmanā
171. ātmārthe saṃtatiḥ tyājyā rājyam ratnam dhanam
tathā sarvasvam api utsṛjya ātmanā ātmānam rakṣet
171. For the sake of one's own self (ātman), progeny, kingdom, jewels, and wealth should be abandoned. Indeed, one should protect one's self (ātman) by oneself, even by giving up everything.
ऐश्वर्यधनरत्नानां प्रत्यमित्रेऽपि तिष्ठताम् ।
दृष्टा हि पुनरावृत्तिर्जीवतामिति नः श्रुतम् ॥१७२॥
172. aiśvaryadhanaratnānāṁ pratyamitre'pi tiṣṭhatām ,
dṛṣṭā hi punarāvṛttirjīvatāmiti naḥ śrutam.
172. aiśvarya-dhana-ratnānām prati-amitre api tiṣṭhatām
dṛṣṭā hi punaḥ āvṛttiḥ jīvatām iti naḥ śrutam
172. aiśvarya-dhana-ratnānām prati-amitre api tiṣṭhatām
jīvatām hi punaḥ āvṛttiḥ dṛṣṭā iti naḥ śrutam
172. Even when sovereignty, wealth, and jewels are possessed by the enemy, their return has indeed been observed for those who remain alive. This is what we have heard.
न त्वात्मनः संप्रदानं धनरत्नवदिष्यते ।
आत्मा तु सर्वतो रक्ष्यो दारैरपि धनैरपि ॥१७३॥
173. na tvātmanaḥ saṁpradānaṁ dhanaratnavadiṣyate ,
ātmā tu sarvato rakṣyo dārairapi dhanairapi.
173. na tu ātmanaḥ sampradānam dhanaratnavat iṣyate
ātmā tu sarvataḥ rakṣyaḥ dāraiḥ api dhanaiḥ api
173. ātmanaḥ sampradānam dhanaratnavat na tu iṣyate
ātmā tu sarvataḥ dāraiḥ api dhanaiḥ api rakṣyaḥ
173. The giving away of one's self (ātman) is not desired like wealth or jewels. Rather, the self (ātman) must be protected from all sides, even by means of one's spouse and wealth.
आत्मरक्षिततन्त्राणां सुपरीक्षितकारिणाम् ।
आपदो नोपपद्यन्ते पुरुषाणां स्वदोषजाः ॥१७४॥
174. ātmarakṣitatantrāṇāṁ suparīkṣitakāriṇām ,
āpado nopapadyante puruṣāṇāṁ svadoṣajāḥ.
174. ātmarakṣitatantrāṇām suparīkṣitakāriṇām
āpadaḥ na upapadyante puruṣāṇām svadoṣajāḥ
174. ātmarakṣitatantrāṇām suparīkṣitakāriṇām
puruṣāṇām svadoṣajāḥ āpadaḥ na upapadyante
174. For persons whose plans are based on self-protection (ātman) and who act after careful consideration, dangers born of their own faults do not arise.
शत्रून्सम्यग्विजानन्ति दुर्बला ये बलीयसः ।
तेषां न चाल्यते बुद्धिरात्मार्थं कृतनिश्चया ॥१७५॥
175. śatrūnsamyagvijānanti durbalā ye balīyasaḥ ,
teṣāṁ na cālyate buddhirātmārthaṁ kṛtaniścayā.
175. śatrūn samyak vijānanti durbalāḥ ye balīyasaḥ
teṣām na cālyate buddhiḥ ātmārtham kṛtaniścayā
175. ye durbalāḥ balīyasaḥ śatrūn samyak vijānanti
teṣām ātmārtham kṛtaniścayā buddhiḥ na cālyate
175. Those weak individuals who correctly understand their stronger enemies have their intellect (buddhi) and firm resolve, made for their own self (ātman), unshaken.
इत्यभिव्यक्तमेवासौ पलितेनावभर्त्सितः ।
मार्जारो व्रीडितो भूत्वा मूषकं वाक्यमब्रवीत् ॥१७६॥
176. ityabhivyaktamevāsau palitenāvabhartsitaḥ ,
mārjāro vrīḍito bhūtvā mūṣakaṁ vākyamabravīt.
176. iti abhivyaktam eva asau palitena avabhartsitaḥ
mārjāraḥ vrīḍitaḥ bhūtvā mūṣakam vākyam abravīt
176. iti abhivyaktam eva asau palitena avabhartsitaḥ
mārjāraḥ vrīḍitaḥ bhūtvā mūṣakam vākyam abravīt
176. Thus, as soon as this was revealed, and being reproached by his grey hairs, that cat, becoming ashamed, spoke these words to the mouse.
संमन्येऽहं तव प्रज्ञां यस्त्वं मम हिते रतः ।
उक्तवानर्थतत्त्वेन मया संभिन्नदर्शनः ॥१७७॥
177. saṁmanye'haṁ tava prajñāṁ yastvaṁ mama hite rataḥ ,
uktavānarthatattvena mayā saṁbhinnadarśanaḥ.
177. saṃmanye aham tava prajñām yaḥ tvam mama hite
rataḥ uktavān arthatattvena mayā saṃbhinna-darśanaḥ
177. aham tava prajñām saṃmanye yaḥ tvam mama hite rataḥ
mayā saṃbhinna-darśanaḥ artha-tattvena uktavān
177. I acknowledge your wisdom, for you are devoted to my welfare and have spoken truly, sharing my viewpoint.
न तु मामन्यथा साधो त्वं विज्ञातुमिहार्हसि ।
प्राणप्रदानजं त्वत्तो मम सौहृदमागतम् ॥१७८॥
178. na tu māmanyathā sādho tvaṁ vijñātumihārhasi ,
prāṇapradānajaṁ tvatto mama sauhṛdamāgatam.
178. na tu mām anyathā sādho tvam vijñātum iha arhasi
prāṇa-pradāna-jam tvattaḥ mama sauhṛdam āgatam
178. sādho tvam tu mām iha anyathā vijñātum na arhasi
prāṇa-pradāna-jam mama sauhṛdam tvattaḥ āgatam
178. O good one, you should not, however, misunderstand me in this matter. My friendship for you is born from your saving my life.
धर्मज्ञोऽस्मि गुणज्ञोऽस्मि कृतज्ञोऽस्मि विशेषतः ।
मित्रेषु वत्सलश्चास्मि त्वद्विधेषु विशेषतः ॥१७९॥
179. dharmajño'smi guṇajño'smi kṛtajño'smi viśeṣataḥ ,
mitreṣu vatsalaścāsmi tvadvidheṣu viśeṣataḥ.
179. dharmajñaḥ asmi guṇajñaḥ asmi kṛtajñaḥ asmi viśeṣataḥ
mitreṣu vatsalaḥ ca asmi tvadvidheṣu viśeṣataḥ
179. asmi dharmajñaḥ asmi guṇajñaḥ asmi kṛtajñaḥ viśeṣataḥ
ca asmi mitreṣu vatsalaḥ tvadvidheṣu viśeṣataḥ
179. I am knowledgeable of natural law (dharma), I appreciate merits, and I am especially grateful. Furthermore, I am affectionate towards friends, particularly towards those like you.
तन्मामेवंगते साधो न यावयितुमर्हसि ।
त्वया हि याव्यमानोऽहं प्राणाञ्जह्यां सबान्धवः ॥१८०॥
180. tanmāmevaṁgate sādho na yāvayitumarhasi ,
tvayā hi yāvyamāno'haṁ prāṇāñjahyāṁ sabāndhavaḥ.
180. tat mām evaṃgate sādho na yāvayitum arhasi tvayā
hi yāvyamānaḥ aham prāṇān jahyām sabāndhavaḥ
180. sādho tat evaṃgate mām na yāvayitum arhasi hi
tvayā yāvyamānaḥ aham sabāndhavaḥ prāṇān jahyām
180. Therefore, O good one, you should not banish me when I am in such a state. Indeed, if I were to be banished by you, I would abandon my life along with my relatives.
धिक्शब्दो हि बुधैर्दृष्टो मद्विधेषु मनस्विषु ।
मरणं धर्मतत्त्वज्ञ न मां शङ्कितुमर्हसि ॥१८१॥
181. dhikśabdo hi budhairdṛṣṭo madvidheṣu manasviṣu ,
maraṇaṁ dharmatattvajña na māṁ śaṅkitumarhasi.
181. dhik-śabdaḥ hi budhaiḥ dṛṣṭaḥ mat-vidheṣu manasviṣu
maraṇam dharma-tattva-jña na mām śaṅkitum arhasi
181. dharma-tattva-jña budhaiḥ mat-vidheṣu manasviṣu
dhik-śabdaḥ hi dṛṣṭaḥ mām śaṅkitum maraṇam na arhasi
181. Indeed, the wise consider the word "shame" appropriate for self-respecting individuals like me. O knower of the essence of natural law (dharma), you should not suspect me, even unto death.
इति संस्तूयमानो हि मार्जारेण स मूषकः ।
मनसा भावगम्भीरं मार्जारं वाक्यमब्रवीत् ॥१८२॥
182. iti saṁstūyamāno hi mārjāreṇa sa mūṣakaḥ ,
manasā bhāvagambhīraṁ mārjāraṁ vākyamabravīt.
182. iti saṃstūyamānaḥ hi mārjāreṇa saḥ mūṣakaḥ
manasā bhāva-gambhīram mārjāram vākyam abravīt
182. iti mārjāreṇa saṃstūyamānaḥ saḥ mūṣakaḥ hi
manasā bhāva-gambhīram vākyam mārjāram abravīt
182. Indeed, as he was thus being praised by the cat, that mouse, with a deeply thoughtful mind, spoke these words to the cat.
साधुर्भवाञ्श्रुतार्थोऽस्मि प्रीयते न च विश्वसे ।
संस्तवैर्वा धनौघैर्वा नाहं शक्यः पुनस्त्वया ॥१८३॥
183. sādhurbhavāñśrutārtho'smi prīyate na ca viśvase ,
saṁstavairvā dhanaughairvā nāhaṁ śakyaḥ punastvayā.
183. sādhuḥ bhavān śruta-arthaḥ asmi prīyate na ca viśvase
saṃstavaiḥ vā dhana-oghaiḥ vā na aham śakyaḥ punaḥ tvayā
183. bhavān sādhuḥ śruta-arthaḥ asmi ca na prīyate na viśvase
tvayā punaḥ saṃstavaiḥ vā dhana-oghaiḥ vā aham na śakyaḥ
183. You are clever, and I have heard what you said, but (my heart) is not pleased, nor do I trust (you). I cannot be won over by you again, neither by praises nor by a flood of riches.
न ह्यमित्रवशं यान्ति प्राज्ञा निष्कारणं सखे ।
अस्मिन्नर्थे च गाथे द्वे निबोधोशनसा कृते ॥१८४॥
184. na hyamitravaśaṁ yānti prājñā niṣkāraṇaṁ sakhe ,
asminnarthe ca gāthe dve nibodhośanasā kṛte.
184. na hi amitra-vaśam yānti prājñāḥ niṣkāraṇam sakhe
asmin arthe ca gāthe dve nibodha uśanasā kṛte
184. sakhe prājñāḥ hi niṣkāraṇam amitra-vaśam na yānti
ca asmin arthe uśanasā kṛte dve gāthe nibodha
184. Indeed, my friend, wise individuals do not fall into the power of an enemy without reason. And on this matter, understand these two verses (gāthā) composed by Uśanas.
शत्रुसाधारणे कृत्ये कृत्वा संधिं बलीयसा ।
समाहितश्चरेद्युक्त्या कृतार्थश्च न विश्वसेत् ॥१८५॥
185. śatrusādhāraṇe kṛtye kṛtvā saṁdhiṁ balīyasā ,
samāhitaścaredyuktyā kṛtārthaśca na viśvaset.
185. śatrusādhāraṇe kṛtye kṛtvā saṃdhim balīyasā
samāhitaḥ caret yuktyā kṛtārthaḥ ca na viśvaset
185. śatrusādhāraṇe kṛtye balīyasā saṃdhim kṛtvā
samāhitaḥ yuktyā caret ca kṛtārthaḥ na viśvaset
185. When undertaking a task that involves both oneself and an enemy, one should, after forming a treaty with a stronger party, proceed with focused attention and strategy. And once the objective is accomplished, one should not trust them.
तस्मात्सर्वास्ववस्थासु रक्षेज्जीवितमात्मनः ।
द्रव्याणि संततिश्चैव सर्वं भवति जीवतः ॥१८६॥
186. tasmātsarvāsvavasthāsu rakṣejjīvitamātmanaḥ ,
dravyāṇi saṁtatiścaiva sarvaṁ bhavati jīvataḥ.
186. tasmāt sarvāsu avasthāsu rakṣet jīvitam ātmanaḥ
dravyāṇi saṃtatiḥ ca eva sarvam bhavati jīvataḥ
186. tasmāt sarvāsu avasthāsu ātmanaḥ jīvitam rakṣet
dravyāṇi saṃtatiḥ ca eva sarvam jīvataḥ bhavati
186. Therefore, in all situations, one should protect one's own life (ātman). For possessions, progeny, and indeed everything, belongs to one who is alive.
संक्षेपो नीतिशास्त्राणामविश्वासः परो मतः ।
नृषु तस्मादविश्वासः पुष्कलं हितमात्मनः ॥१८७॥
187. saṁkṣepo nītiśāstrāṇāmaviśvāsaḥ paro mataḥ ,
nṛṣu tasmādaviśvāsaḥ puṣkalaṁ hitamātmanaḥ.
187. saṃkṣepaḥ nītiśāstrāṇām aviśvāsaḥ paraḥ mataḥ
nṛṣu tasmāt aviśvāsaḥ puṣkalam hitam ātmanaḥ
187. nītiśāstrāṇām saṃkṣepaḥ paraḥ aviśvāsaḥ mataḥ
tasmāt nṛṣu aviśvāsaḥ ātmanaḥ puṣkalam hitam
187. The summary of political science (nītiśāstra) is that supreme distrust is considered paramount. Therefore, among men, distrust (aviśvāsa) is a great benefit for one's self (ātman).
वध्यन्ते न ह्यविश्वस्ताः शत्रुभिर्दुर्बला अपि ।
विश्वस्तास्त्वाशु वध्यन्ते बलवन्तोऽपि दुर्बलैः ॥१८८॥
188. vadhyante na hyaviśvastāḥ śatrubhirdurbalā api ,
viśvastāstvāśu vadhyante balavanto'pi durbalaiḥ.
188. vadhyante na hi aviśvastāḥ śatrubhiḥ durbalāḥ api
viśvastāḥ tu āśu vadhyante balavantaḥ api durbalaiḥ
188. hi api durbalāḥ aviśvastāḥ śatrubhiḥ na vadhyante
tu viśvastāḥ api balavantaḥ āśu durbalaiḥ vadhyante
188. Indeed, even the weak who are distrustful are not killed by enemies. However, those who are trustful are quickly killed, even if they are strong, by the weak.
त्वद्विधेभ्यो मया ह्यात्मा रक्ष्यो मार्जार सर्वदा ।
रक्ष त्वमपि चात्मानं चण्डालाज्जातिकिल्बिषात् ॥१८९॥
189. tvadvidhebhyo mayā hyātmā rakṣyo mārjāra sarvadā ,
rakṣa tvamapi cātmānaṁ caṇḍālājjātikilbiṣāt.
189. tvadvidhebhyo mayā hi ātmā rakṣyaḥ mārjāra sarvadā
rakṣa tvam api ca ātmānam caṇḍālāt jātikilbiṣāt
189. mārjāra tvadvidhebhyo mayā hi ātmā sarvadā rakṣyaḥ
tvam api ca ātmānam jātikilbiṣāt caṇḍālāt rakṣa
189. O Cat, indeed, I must always protect my own self (ātman) from creatures like you. And you, too, should protect your self (ātman) from a Caṇḍāla, whose inherent offense (kilbiṣa) stems from his very birth (jāti).
स तस्य ब्रुवतस्त्वेवं संत्रासाज्जातसाध्वसः ।
स्वबिलं हि जवेनाशु मार्जारः प्रययौ ततः ॥१९०॥
190. sa tasya bruvatastvevaṁ saṁtrāsājjātasādhvasaḥ ,
svabilaṁ hi javenāśu mārjāraḥ prayayau tataḥ.
190. saḥ tasya bruvataḥ tu evam saṃtrāsāt jātasādhvasaḥ
svabilam hi javena āśu mārjāraḥ prayayau tataḥ
190. tasya evam bruvataḥ tu saḥ jātasādhvasaḥ mārjāraḥ
saṃtrāsāt hi javena āśu tataḥ svabilam prayayau
190. But as he (the mongoose) spoke thus, that cat, with fear born of terror, indeed quickly and swiftly went from there to its own burrow.
ततः शास्त्रार्थतत्त्वज्ञो बुद्धिसामर्थ्यमात्मनः ।
विश्राव्य पलितः प्राज्ञो बिलमन्यज्जगाम ह ॥१९१॥
191. tataḥ śāstrārthatattvajño buddhisāmarthyamātmanaḥ ,
viśrāvya palitaḥ prājño bilamanyajjagāma ha.
191. tataḥ śāstrārthatattvajñaḥ buddhisāmarthyam ātmanaḥ
viśrāvya palitaḥ prājñaḥ bilam anyat jagāma ha
191. tataḥ śāstrārthatattvajñaḥ prājñaḥ palitaḥ ātmanaḥ
buddhisāmarthyam viśrāvya anyat bilam jagāma ha
191. Then, Palita, who was wise (prājña) and a knower of the true essence of scriptural meanings (śāstrārthatattvajña), having thus proclaimed the power of his own intellect, indeed went to another burrow.
एवं प्रज्ञावता बुद्ध्या दुर्बलेन महाबलाः ।
एकेन बहवोऽमित्राः पलितेनाभिसंधिताः ॥१९२॥
192. evaṁ prajñāvatā buddhyā durbalena mahābalāḥ ,
ekena bahavo'mitrāḥ palitenābhisaṁdhitāḥ.
192. evam prajñāvatā buddhyā durbalena mahābalāḥ
ekena bahavaḥ amitrāḥ palitena abhisaṃdhitāḥ
192. evam ekena prajñāvatā durbalena palitena
buddhyā bahavaḥ mahābalāḥ amitrāḥ abhisaṃdhitāḥ
192. In this manner, by the intelligent (prajñāvat) but weak Palita, many mighty enemies were outwitted (abhisaṃdhita) through his wisdom (buddhi).
अरिणापि समर्थेन संधिं कुर्वीत पण्डितः ।
मूषकश्च बिडालश्च मुक्तावन्योन्यसंश्रयात् ॥१९३॥
193. ariṇāpi samarthena saṁdhiṁ kurvīta paṇḍitaḥ ,
mūṣakaśca biḍālaśca muktāvanyonyasaṁśrayāt.
193. ariṇā api samarthena sandhiṃ kurvīta paṇḍitaḥ
mūṣakaḥ ca biḍālaḥ ca muktau anyonyasaṃśrayāt
193. paṇḍitaḥ samarthena ariṇā api sandhiṃ kurvīta
mūṣakaḥ ca biḍālaḥ ca muktau anyonyasaṃśrayāt
193. A wise person (paṇḍita) should make an alliance even with a strong enemy, just as the mouse and the cat relied on each other for their liberation (mokṣa).
इत्येष क्षत्रधर्मस्य मया मार्गोऽनुदर्शितः ।
विस्तरेण महीपाल संक्षेपेण पुनः शृणु ॥१९४॥
194. ityeṣa kṣatradharmasya mayā mārgo'nudarśitaḥ ,
vistareṇa mahīpāla saṁkṣepeṇa punaḥ śṛṇu.
194. iti eṣa kṣatradharmasya mayā mārgaḥ anudarśitaḥ
vistareṇa mahīpāla saṃkṣepeṇa punaḥ śṛṇu
194. mahīpāla iti eṣa kṣatradharmasya mārgaḥ mayā
vistareṇa anudarśitaḥ punaḥ saṃkṣepeṇa śṛṇu
194. O protector of the earth (mahīpāla), this path concerning the intrinsic nature (dharma) of a warrior has been explained by me in detail; now, listen to it again in brief.
अन्योन्यकृतवैरौ तु चक्रतुः प्रीतिमुत्तमाम् ।
अन्योन्यमभिसंधातुमभूच्चैव तयोर्मतिः ॥१९५॥
195. anyonyakṛtavairau tu cakratuḥ prītimuttamām ,
anyonyamabhisaṁdhātumabhūccaiva tayormatiḥ.
195. anyonyakṛtavairau tu cakratuḥ prītim uttamām
anyonyam abhisaṃdhātum abhūt ca eva tayoḥ matiḥ
195. tu anyonyakṛtavairau uttamām prītim cakratuḥ ca
eva tayoḥ matiḥ anyonyam abhisaṃdhātum abhūt
195. Although they had created enmity between themselves, they nonetheless established an excellent friendship. And indeed, it was the intention of both of them to deceive each other.
तत्र प्राज्ञोऽभिसंधत्ते सम्यग्बुद्धिबलाश्रयात् ।
अभिसंधीयते प्राज्ञः प्रमादादपि चाबुधैः ॥१९६॥
196. tatra prājño'bhisaṁdhatte samyagbuddhibalāśrayāt ,
abhisaṁdhīyate prājñaḥ pramādādapi cābudhaiḥ.
196. tatra prājñaḥ abhisaṃdhatte samyak buddhibalāśrayāt
abhisaṃdhīyate prājñaḥ pramādāt api ca abudhaiḥ
196. tatra prājñaḥ samyak buddhibalāśrayāt abhisaṃdhatte
ca api prājñaḥ pramādāt abudhaiḥ abhisaṃdhīyate
196. In such a situation, a discerning person (prājña) employs his intellect's strength to outwit others. However, even a discerning person can be deceived by the ignorant due to negligence.
तस्मादभीतवद्भीतो विश्वस्तवदविश्वसन् ।
न ह्यप्रमत्तश्चलति चलितो वा विनश्यति ॥१९७॥
197. tasmādabhītavadbhīto viśvastavadaviśvasan ,
na hyapramattaścalati calito vā vinaśyati.
197. tasmāt abhītavat bhītaḥ viśvastavat aviśvasan
na hi apramattaḥ calati calitaḥ vā vinaśyati
197. tasmāt bhītaḥ abhītavat aviśvasan viśvastavat
na hi apramattaḥ calati vā calitaḥ na vinaśyati
197. Therefore, one who is fearful should act as if fearless, and one who is distrustful should act as if trusting. For a vigilant person (apramatta) does not falter; and if they do falter, they certainly do not perish.
कालेन रिपुणा संधिः काले मित्रेण विग्रहः ।
कार्य इत्येव तत्त्वज्ञाः प्राहुर्नित्यं युधिष्ठिर ॥१९८॥
198. kālena ripuṇā saṁdhiḥ kāle mitreṇa vigrahaḥ ,
kārya ityeva tattvajñāḥ prāhurnityaṁ yudhiṣṭhira.
198. kālena ripuṇā sandhiḥ kāle mitreṇa vigrahaḥ kāryaḥ
iti eva tattvajñāḥ prāhuḥ nityam yudhiṣṭhira
198. yudhiṣṭhira tattvajñāḥ nityam prāhuḥ iti eva kālena
ripuṇā sandhiḥ kāryaḥ kāle mitreṇa vigrahaḥ kāryaḥ
198. O Yudhiṣṭhira, experts in principles (tattvajñāḥ) always state that a treaty (sandhi) should be concluded with an enemy at the opportune moment, and a conflict (vigraha) with an ally at the appropriate time.
एवं मत्वा महाराज शास्त्रार्थमभिगम्य च ।
अभियुक्तोऽप्रमत्तश्च प्राग्भयाद्भीतवच्चरेत् ॥१९९॥
199. evaṁ matvā mahārāja śāstrārthamabhigamya ca ,
abhiyukto'pramattaśca prāgbhayādbhītavaccaret.
199. evam matvā mahārāja śāstrārtham abhigamya ca
abhiyuktaḥ apramattaḥ ca prāk bhayāt bhītavat caret
199. mahārāja evam matvā ca śāstrārtham abhigamya ca
abhiyuktaḥ apramattaḥ prāk bhayāt bhītavat caret
199. O great king (mahārāja), having thus considered and having understood the true meaning of the scriptures, a diligent and vigilant person (apramatta) should act cautiously as if fearful even before any fear arises.
भीतवत्संविधिः कार्यः प्रतिसंधिस्तथैव च ।
भयादुत्पद्यते बुद्धिरप्रमत्ताभियोगजा ॥२००॥
200. bhītavatsaṁvidhiḥ kāryaḥ pratisaṁdhistathaiva ca ,
bhayādutpadyate buddhirapramattābhiyogajā.
200. bhītavat saṃvidhiḥ kāryaḥ pratisaṃdhiḥ tathā eva
ca bhayāt utpadyate buddhiḥ apramattābhiyogajā
200. saṃvidhiḥ bhītavat kāryaḥ ca tathā eva pratisaṃdhiḥ
bhayāt apramattābhiyogajā buddhiḥ utpadyate
200. Arrangements (saṃvidhi) should be made cautiously, as if one were fearful, and reconciliation (pratisaṃdhi) likewise. For from fear arises strategic wisdom (buddhi) that is born of vigilant application.
न भयं विद्यते राजन्भीतस्यानागते भये ।
अभीतस्य तु विस्रम्भात्सुमहज्जायते भयम् ॥२०१॥
201. na bhayaṁ vidyate rājanbhītasyānāgate bhaye ,
abhītasya tu visrambhātsumahajjāyate bhayam.
201. na bhayam vidyate rājan bhītasya anāgate bhaye
abhītasya tu visrambhāt sumahat jāyate bhayam
201. rājan,
anāgate bhaye bhītasya bhayam na vidyate; tu abhītasya visrambhāt sumahat bhayam jāyate.
201. O King, fear does not arise for one who is apprehensive about a future, not yet arrived, danger. However, for a fearless person, great fear arises precisely from their overconfidence.
न भीरुरिति चात्यन्तं मन्त्रोऽदेयः कथंचन ।
अविज्ञानाद्धि विज्ञाते गच्छेदास्पददर्शिषु ॥२०२॥
202. na bhīruriti cātyantaṁ mantro'deyaḥ kathaṁcana ,
avijñānāddhi vijñāte gacchedāspadadarśiṣu.
202. na bhīruḥ iti ca atyantam mantraḥ adeyaḥ kathaṃcana
avijñānāt hi vijñāte gacchet āspadadarśiṣu
202. ca bhīruḥ iti atyantam mantraḥ kathaṃcana na adeyaḥ; hi avijñānāt vijñāte (viṣaye) āspadadarśiṣu gacchet.
202. And counsel (mantra) should never be entirely withheld from someone merely because they are deemed a coward. For, due to ignorance, one should indeed approach those who perceive the fundamental truth concerning what needs to be truly known.
तस्मादभीतवद्भीतो विश्वस्तवदविश्वसन् ।
कार्याणां गुरुतां बुद्ध्वा नानृतं किंचिदाचरेत् ॥२०३॥
203. tasmādabhītavadbhīto viśvastavadaviśvasan ,
kāryāṇāṁ gurutāṁ buddhvā nānṛtaṁ kiṁcidācaret.
203. tasmāt abhītavat bhītaḥ viśvastavat aviśvasan
kāryāṇām gurutām buddhvā na anṛtam kiṃcit ācaret
203. tasmāt,
bhītaḥ (api) abhītavat,
aviśvasan (api) viśvastavat (ācaret); kāryāṇām gurutām buddhvā,
kiṃcit anṛtam na ācaret.
203. Therefore, one should, though fearful, act as if fearless; and though distrusting, act as if trusting. Having understood the gravity of (one's) actions, one should not commit any falsehood.
एवमेतन्मया प्रोक्तमितिहासं युधिष्ठिर ।
श्रुत्वा त्वं सुहृदां मध्ये यथावत्समुपाचर ॥२०४॥
204. evametanmayā proktamitihāsaṁ yudhiṣṭhira ,
śrutvā tvaṁ suhṛdāṁ madhye yathāvatsamupācara.
204. evam etat mayā proktam itihāsam yudhiṣṭhira
śrutvā tvam suhṛdām madhye yathāvat samupācara
204. yudhiṣṭhira,
evam etat itihāsam mayā proktam (asti); tvam etat śrutvā suhṛdām madhye yathāvat samupācara.
204. O Yudhishthira, this narrative (itihāsa) has thus been recounted by me. Having heard it, you should conduct yourself appropriately among your friends.
उपलभ्य मतिं चाग्र्यामरिमित्रान्तरं तथा ।
संधिविग्रहकालं च मोक्षोपायं तथापदि ॥२०५॥
205. upalabhya matiṁ cāgryāmarimitrāntaraṁ tathā ,
saṁdhivigrahakālaṁ ca mokṣopāyaṁ tathāpadi.
205. upalabhya matim ca agryām arimitrāntaram tathā
saṃdhivigrahakālam ca mokṣopāyam tathā āpadi
205. upalabhya agryām matim ca arimitrāntaram tathā
saṃdhivigrahakālam ca tathā āpadi mokṣopāyam
205. Having acquired excellent discernment, and (understanding) the distinction between friends and enemies, as well as the appropriate time for peace or war, and also the means of relief (mokṣa) in times of calamity.
शत्रुसाधारणे कृत्ये कृत्वा संधिं बलीयसा ।
समागमं चरेद्युक्त्या कृतार्थो न च विश्वसेत् ॥२०६॥
206. śatrusādhāraṇe kṛtye kṛtvā saṁdhiṁ balīyasā ,
samāgamaṁ caredyuktyā kṛtārtho na ca viśvaset.
206. śatrusādhāraṇe kṛtye kṛtvā saṃdhim balīyasā
samāgamam caret yuktyā kṛtārthaḥ na ca viśvaset
206. balīyasā śatrusādhāraṇe kṛtye saṃdhim kṛtvā
yuktyā samāgamam caret kṛtārthaḥ na ca viśvaset
206. When engaging in a common endeavor with a more powerful enemy, one should first make a treaty and then proceed with strategy (yukti). Once one's objective is achieved, one should not place trust (viśvaset) in them.
अविरुद्धां त्रिवर्गेण नीतिमेतां युधिष्ठिर ।
अभ्युत्तिष्ठ श्रुतादस्माद्भूयस्त्वं रञ्जयन्प्रजाः ॥२०७॥
207. aviruddhāṁ trivargeṇa nītimetāṁ yudhiṣṭhira ,
abhyuttiṣṭha śrutādasmādbhūyastvaṁ rañjayanprajāḥ.
207. aviruddhām trivargeṇa nītim etām yudhiṣṭhira
abhyuttiṣṭha śrutāt asmāt bhūyaḥ tvam rañjayan prajāḥ
207. yudhiṣṭhira tvam asmāt śrutāt trivargeṇa aviruddhām
etām nītim abhyuttiṣṭha bhūyaḥ prajāḥ rañjayan
207. O Yudhishthira, you should uphold this policy (nīti), which is not contrary to the three aims of life (dharma, artha, kāma), and, having understood this teaching, further please your subjects (prajāḥ).
ब्राह्मणैश्चापि ते सार्धं यात्रा भवतु पाण्डव ।
ब्राह्मणा हि परं श्रेयो दिवि चेह च भारत ॥२०८॥
208. brāhmaṇaiścāpi te sārdhaṁ yātrā bhavatu pāṇḍava ,
brāhmaṇā hi paraṁ śreyo divi ceha ca bhārata.
208. brāhmaṇaiḥ ca api te sārdham yātrā bhavatu pāṇḍava
brāhmaṇāḥ hi param śreyaḥ divi ca iha ca bhārata
208. pāṇḍava te yātrā brāhmaṇaiḥ ca api sārdham bhavatu
bhārata hi brāhmaṇāḥ divi ca iha ca param śreyaḥ
208. O Pandava, let your expeditions always be accompanied by Brahmins. For, O Bharata, Brahmins are indeed the greatest source of welfare (śreyas) both in this world and in the heavens.
एते धर्मस्य वेत्तारः कृतज्ञाः सततं प्रभो ।
पूजिताः शुभकर्माणः पूर्वजित्या नराधिप ॥२०९॥
209. ete dharmasya vettāraḥ kṛtajñāḥ satataṁ prabho ,
pūjitāḥ śubhakarmāṇaḥ pūrvajityā narādhipa.
209. ete dharmasya vettāraḥ kṛtajñāḥ satatam prabho
pūjitāḥ śubhakarmāṇaḥ pūrvajityā narādhipa
209. prabho narādhipa ete dharmasya vettāraḥ satatam
kṛtajñāḥ śubhakarmāṇaḥ pūrvajityā pūjitāḥ
209. O Lord, O King, these knowers of natural law (dharma), who are always grateful and perform auspicious deeds, are honored on account of their past victories.
राज्यं श्रेयः परं राजन्यशः कीर्तिं च लप्स्यसे ।
कुलस्य संततिं चैव यथान्यायं यथाक्रमम् ॥२१०॥
210. rājyaṁ śreyaḥ paraṁ rājanyaśaḥ kīrtiṁ ca lapsyase ,
kulasya saṁtatiṁ caiva yathānyāyaṁ yathākramam.
210. rājyam śreyaḥ param rājan yaśaḥ kīrtim ca lapsyase
kulasya santatim ca eva yathānyāyam yathākramam
210. rājan tvam rājyam param śreyaḥ yaśaḥ ca kīrtim ca
kulasya santatim eva ca yathānyāyam yathākramam lapsyase
210. O King, you will attain supreme good (śreyas) through your reign, fame, and glory, and also the continuation of your lineage, all in accordance with justice and proper order.
द्वयोरिमं भारत संधिविग्रहं सुभाषितं बुद्धिविशेषकारितम् ।
तथान्ववेक्ष्य क्षितिपेन सर्वदा निषेवितव्यं नृप शत्रुमण्डले ॥२११॥
211. dvayorimaṁ bhārata saṁdhivigrahaṁ; subhāṣitaṁ buddhiviśeṣakāritam ,
tathānvavekṣya kṣitipena sarvadā; niṣevitavyaṁ nṛpa śatrumaṇḍale.
211. dvayoḥ imam bhārata sandhivigraham
subhāṣitam buddhiviśeṣakāritam
tathā anvavekṣya kṣitipena
sarvadā niṣevitavyam nṛpa śatrumaṇḍale
211. bhārata nṛpa dvayoḥ sandhivigraham
idam buddhiviśeṣakāritam
subhāṣitam tathā kṣitipena śatrumaṇḍale
sarvadā anvavekṣya niṣevitavyam
211. O Bhārata, O King, this wise counsel concerning alliance and conflict, which is born of special intelligence, should always be thoroughly considered and applied by the ruler among the circle of enemies.

Links to all chapters:

ādi parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216 Chapter 217 Chapter 218 Chapter 219 Chapter 220 Chapter 221 Chapter 222 Chapter 223 Chapter 224 Chapter 225

sabhā parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72

vana parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216 Chapter 217 Chapter 218 Chapter 219 Chapter 220 Chapter 221 Chapter 222 Chapter 223 Chapter 224 Chapter 225 Chapter 226 Chapter 227 Chapter 228 Chapter 229 Chapter 230 Chapter 231 Chapter 232 Chapter 233 Chapter 234 Chapter 235 Chapter 236 Chapter 237 Chapter 238 Chapter 239 Chapter 240 Chapter 241 Chapter 242 Chapter 243 Chapter 244 Chapter 245 Chapter 246 Chapter 247 Chapter 248 Chapter 249 Chapter 250 Chapter 251 Chapter 252 Chapter 253 Chapter 254 Chapter 255 Chapter 256 Chapter 257 Chapter 258 Chapter 259 Chapter 260 Chapter 261 Chapter 262 Chapter 263 Chapter 264 Chapter 265 Chapter 266 Chapter 267 Chapter 268 Chapter 269 Chapter 270 Chapter 271 Chapter 272 Chapter 273 Chapter 274 Chapter 275 Chapter 276 Chapter 277 Chapter 278 Chapter 279 Chapter 280 Chapter 281 Chapter 282 Chapter 283 Chapter 284 Chapter 285 Chapter 286 Chapter 287 Chapter 288 Chapter 289 Chapter 290 Chapter 291 Chapter 292 Chapter 293 Chapter 294 Chapter 295 Chapter 296 Chapter 297 Chapter 298 Chapter 299

virāṭa parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67

udyoga parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197

bhīṣma parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117

droṇa parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173

karṇa parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69

śalya parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64

sauptika parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18

strī parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27

śānti parva (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 (current chapter) Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216 Chapter 217 Chapter 218 Chapter 219 Chapter 220 Chapter 221 Chapter 222 Chapter 223 Chapter 224 Chapter 225 Chapter 226 Chapter 227 Chapter 228 Chapter 229 Chapter 230 Chapter 231 Chapter 232 Chapter 233 Chapter 234 Chapter 235 Chapter 236 Chapter 237 Chapter 238 Chapter 239 Chapter 240 Chapter 241 Chapter 242 Chapter 243 Chapter 244 Chapter 245 Chapter 246 Chapter 247 Chapter 248 Chapter 249 Chapter 250 Chapter 251 Chapter 252 Chapter 253 Chapter 254 Chapter 255 Chapter 256 Chapter 257 Chapter 258 Chapter 259 Chapter 260 Chapter 261 Chapter 262 Chapter 263 Chapter 264 Chapter 265 Chapter 266 Chapter 267 Chapter 268 Chapter 269 Chapter 270 Chapter 271 Chapter 272 Chapter 273 Chapter 274 Chapter 275 Chapter 276 Chapter 277 Chapter 278 Chapter 279 Chapter 280 Chapter 281 Chapter 282 Chapter 283 Chapter 284 Chapter 285 Chapter 286 Chapter 287 Chapter 288 Chapter 289 Chapter 290 Chapter 291 Chapter 292 Chapter 293 Chapter 294 Chapter 295 Chapter 296 Chapter 297 Chapter 298 Chapter 299 Chapter 300 Chapter 301 Chapter 302 Chapter 303 Chapter 304 Chapter 305 Chapter 306 Chapter 307 Chapter 308 Chapter 309 Chapter 310 Chapter 311 Chapter 312 Chapter 313 Chapter 314 Chapter 315 Chapter 316 Chapter 317 Chapter 318 Chapter 319 Chapter 320 Chapter 321 Chapter 322 Chapter 323 Chapter 324 Chapter 325 Chapter 326 Chapter 327 Chapter 328 Chapter 329 Chapter 330 Chapter 331 Chapter 332 Chapter 333 Chapter 334 Chapter 335 Chapter 336 Chapter 337 Chapter 338 Chapter 339 Chapter 340 Chapter 341 Chapter 342 Chapter 343 Chapter 344 Chapter 345 Chapter 346 Chapter 347 Chapter 348 Chapter 349 Chapter 350 Chapter 351 Chapter 352 Chapter 353

anuśāsana parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154

aśvamedhika parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96

āśramavāsika parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47

mausala parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9

mahāprasthānika parva

Chapter 1 Chapter 2 Chapter 3

svargārohaṇa parva

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5