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महाभारतः       mahābhārataḥ - book-12, chapter-81

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युधिष्ठिर उवाच ।
यदप्यल्पतरं कर्म तदप्येकेन दुष्करम् ।
पुरुषेणासहायेन किमु राज्यं पितामह ॥१॥
1. yudhiṣṭhira uvāca ,
yadapyalpataraṁ karma tadapyekena duṣkaram ,
puruṣeṇāsahāyena kimu rājyaṁ pitāmaha.
1. yudhiṣṭhira uvāca yat api alpataram karma tat api
ekena duṣkaram puruṣeṇa asahāyena kimu rājyam pitāmaha
1. yudhiṣṭhira uvāca pitāmaha,
yat api alpataram karma ekena asahāyena puruṣeṇa duṣkaram,
rājyam kimu (duṣkaram iti)?
1. Yudhiṣṭhira said: Even a very small task (karma) is difficult for a single, unaided person (puruṣa) to accomplish; what then to say of a kingdom, O grandfather?
किंशीलः किंसमाचारो राज्ञोऽर्थसचिवो भवेत् ।
कीदृशे विश्वसेद्राजा कीदृशे नापि विश्वसेत् ॥२॥
2. kiṁśīlaḥ kiṁsamācāro rājño'rthasacivo bhavet ,
kīdṛśe viśvasedrājā kīdṛśe nāpi viśvaset.
2. kiṃśīlaḥ kim samācāraḥ rājñaḥ arthasacivaḥ bhavet
kīdṛśe viśvaset rājā kīdṛśe na api viśvaset
2. rājñaḥ arthasacivaḥ kiṃśīlaḥ kiṃsamācāraḥ bhavet? rājā kīdṛśe viśvaset,
kīdṛśe na api viśvaset (iti)?
2. What should be the character and conduct of a king's minister for financial (artha) affairs? In what kind of person should the king place his trust, and in what kind should he certainly not?
भीष्म उवाच ।
चतुर्विधानि मित्राणि राज्ञां राजन्भवन्त्युत ।
सहार्थो भजमानश्च सहजः कृत्रिमस्तथा ॥३॥
3. bhīṣma uvāca ,
caturvidhāni mitrāṇi rājñāṁ rājanbhavantyuta ,
sahārtho bhajamānaśca sahajaḥ kṛtrimastathā.
3. bhīṣma uvāca caturvidhāni mitrāṇi rājñām rājan bhavanti
uta sahārthaḥ bhajamānaḥ ca sahajaḥ kṛtrimaḥ tathā
3. bhīṣma uvāca rājan,
rājñām caturvidhāni mitrāṇi uta bhavanti.
(te) sahārthaḥ,
bhajamānaḥ ca,
sahajaḥ,
kṛtrimaḥ tathā (iti)
3. Bhīṣma said: O King, there are indeed four kinds of allies for kings: those with a common interest, those who offer service for gain, those who are natural or inherent allies, and those who are artificial (or acquired).
धर्मात्मा पञ्चमं मित्रं स तु नैकस्य न द्वयोः ।
यतो धर्मस्ततो वा स्यान्मध्यस्थो वा ततो भवेत् ॥४॥
4. dharmātmā pañcamaṁ mitraṁ sa tu naikasya na dvayoḥ ,
yato dharmastato vā syānmadhyastho vā tato bhavet.
4. dharmātmā pañcamam mitram saḥ tu na ekasya na dvayoḥ
yataḥ dharmaḥ tataḥ vā syāt madhyasthaḥ vā tataḥ bhavet
4. dharmātmā pañcamam mitram (asti).
saḥ tu na ekasya,
na dvayoḥ (asti).
yataḥ dharmaḥ (asti),
tataḥ (saḥ) vā syāt,
vā tataḥ madhyasthaḥ bhavet.
4. A righteous soul (dharmātmā) is the fifth type of ally, but such a one does not belong to just one party, nor to two. Where natural law (dharma) exists, he will side with that, or he may remain neutral.
यस्तस्यार्थो न रोचेत न तं तस्य प्रकाशयेत् ।
धर्माधर्मेण राजानश्चरन्ति विजिगीषवः ॥५॥
5. yastasyārtho na roceta na taṁ tasya prakāśayet ,
dharmādharmeṇa rājānaścaranti vijigīṣavaḥ.
5. yaḥ tasya arthaḥ na roceta na tam tasya prakāśayet
dharma-adharmeṇa rājānaḥ caranti vijigīṣavaḥ
5. yaḥ tasya arthaḥ na roceta tam tasya na prakāśayet
vijigīṣavaḥ rājānaḥ dharma-adharmeṇa caranti
5. One should not reveal a matter to someone who is not pleased by it. Kings, desiring victory, act according to both natural law (dharma) and unrighteousness.
चतुर्णां मध्यमौ श्रेष्ठौ नित्यं शङ्क्यौ तथापरौ ।
सर्वे नित्यं शङ्कितव्याः प्रत्यक्षं कार्यमात्मनः ॥६॥
6. caturṇāṁ madhyamau śreṣṭhau nityaṁ śaṅkyau tathāparau ,
sarve nityaṁ śaṅkitavyāḥ pratyakṣaṁ kāryamātmanaḥ.
6. caturṇām madhyamau śreṣṭhau nityam śaṅkyau tathā aparau
sarve nityam śaṅkitavyāḥ pratyakṣam kāryam ātmanaḥ
6. caturṇām madhyamau śreṣṭhau tathā aparau nityam śaṅkyau
sarve nityam śaṅkitavyāḥ ātmanaḥ kāryam pratyakṣam
6. Among the four, the two in the middle are superior, while the other two should always be regarded with suspicion. Indeed, all of them should always be regarded with suspicion, as one's own direct interest (ātman) is evident.
न हि राज्ञा प्रमादो वै कर्तव्यो मित्ररक्षणे ।
प्रमादिनं हि राजानं लोकाः परिभवन्त्युत ॥७॥
7. na hi rājñā pramādo vai kartavyo mitrarakṣaṇe ,
pramādinaṁ hi rājānaṁ lokāḥ paribhavantyuta.
7. na hi rājñā pramādaḥ vai kartavyaḥ mitrarakṣaṇe
pramādinam hi rājānam lokāḥ paribhavanti uta
7. hi rājñā mitrarakṣaṇe pramādaḥ na vai kartavyaḥ
hi lokāḥ pramādinam rājānam uta paribhavanti
7. Indeed, a king should never commit negligence in protecting his allies. For people truly despise a negligent king.
असाधुः साधुतामेति साधुर्भवति दारुणः ।
अरिश्च मित्रं भवति मित्रं चापि प्रदुष्यति ॥८॥
8. asādhuḥ sādhutāmeti sādhurbhavati dāruṇaḥ ,
ariśca mitraṁ bhavati mitraṁ cāpi praduṣyati.
8. asādhuḥ sādhutām eti sādhuḥ bhavati dāruṇaḥ
ariḥ ca mitram bhavati mitram ca api praduṣyati
8. asādhuḥ sādhutām eti sādhuḥ dāruṇaḥ bhavati ca
ariḥ mitram bhavati ca api mitram praduṣyati
8. An evil person may attain goodness, and a good person may become cruel. An enemy may become a friend, and a friend, too, may become corrupt.
अनित्यचित्तः पुरुषस्तस्मिन्को जातु विश्वसेत् ।
तस्मात्प्रधानं यत्कार्यं प्रत्यक्षं तत्समाचरेत् ॥९॥
9. anityacittaḥ puruṣastasminko jātu viśvaset ,
tasmātpradhānaṁ yatkāryaṁ pratyakṣaṁ tatsamācaret.
9. anityacittaḥ puruṣaḥ tasmin kaḥ jātu viśvaset tasmāt
pradhānam yat kāryam pratyakṣam tat samācaret
9. kaḥ jātu viśvaset tasmin anityacittaḥ puruṣaḥ tasmāt
yat pradhānam pratyakṣam kāryam tat samācaret
9. Who would ever trust a person with an inconstant mind (anityacitta)? Therefore, one should directly perform any important task that is clearly evident.
एकान्तेन हि विश्वासः कृत्स्नो धर्मार्थनाशकः ।
अविश्वासश्च सर्वत्र मृत्युना न विशिष्यते ॥१०॥
10. ekāntena hi viśvāsaḥ kṛtsno dharmārthanāśakaḥ ,
aviśvāsaśca sarvatra mṛtyunā na viśiṣyate.
10. ekāntena hi viśvāsaḥ kṛtsnaḥ dharmārthanāśakaḥ
aviśvāsaḥ ca sarvatra mṛtyunā na viśiṣyate
10. hi ekāntena kṛtsnaḥ viśvāsaḥ dharmārthanāśakaḥ
ca sarvatra aviśvāsaḥ mṛtyunā na viśiṣyate
10. Indeed, complete trust (viśvāsa) in everything is utterly destructive of both one's natural law (dharma) and prosperity (artha). Conversely, absolute distrust in all matters is not superior to death.
अकालमृत्युर्विश्वासो विश्वसन्हि विपद्यते ।
यस्मिन्करोति विश्वासमिच्छतस्तस्य जीवति ॥११॥
11. akālamṛtyurviśvāso viśvasanhi vipadyate ,
yasminkaroti viśvāsamicchatastasya jīvati.
11. akālamṛtyuḥ viśvāsaḥ viśvasan hi vipadyate
yasmin karoti viśvāsam icchataḥ tasya jīvati
11. viśvāsaḥ akālamṛtyuḥ hi viśvasan vipadyate
yasmin viśvāsam karoti icchataḥ tasya jīvati
11. Trust (viśvāsa) is untimely death; indeed, one who trusts certainly perishes. Only if one places trust in a well-wisher (icchat), does his (the trusting person's) life (jīvati) endure.
तस्माद्विश्वसितव्यं च शङ्कितव्यं च केषुचित् ।
एषा नीतिगतिस्तात लक्ष्मीश्चैव सनातनी ॥१२॥
12. tasmādviśvasitavyaṁ ca śaṅkitavyaṁ ca keṣucit ,
eṣā nītigatistāta lakṣmīścaiva sanātanī.
12. tasmāt viśvasitavyam ca śaṅkitavyam ca keṣucit
eṣā nītigatiḥ tāta lakṣmīḥ ca eva sanātanī
12. tasmāt ca viśvasitavyam ca keṣucit śaṅkitavyam
eṣā nītigatiḥ tāta ca eva sanātanī lakṣmīḥ
12. Therefore, one should both trust and be cautious regarding some people. This, dear father, is the appropriate course of action, and it is indeed eternal prosperity (lakṣmī).
यं मन्येत ममाभावादिममर्थागमः स्पृशेत् ।
नित्यं तस्माच्छङ्कितव्यममित्रं तं विदुर्बुधाः ॥१३॥
13. yaṁ manyeta mamābhāvādimamarthāgamaḥ spṛśet ,
nityaṁ tasmācchaṅkitavyamamitraṁ taṁ vidurbudhāḥ.
13. yam manyeta mama abhāvāt imam artha āgamaḥ spṛśet
nityam tasmāt śaṅkitavyam amitram tam viduḥ budhāḥ
13. budhāḥ yam mama abhāvāt imam artha āgamaḥ spṛśet
manyeta tam amitram viduḥ tasmāt nityam śaṅkitavyam
13. The wise consider that person an enemy concerning whom one thinks, 'He would acquire this wealth because of my absence.' Therefore, one should always be suspicious of him.
यस्य क्षेत्रादप्युदकं क्षेत्रमन्यस्य गच्छति ।
न तत्रानिच्छतस्तस्य भिद्येरन्सर्वसेतवः ॥१४॥
14. yasya kṣetrādapyudakaṁ kṣetramanyasya gacchati ,
na tatrānicchatastasya bhidyeransarvasetavaḥ.
14. yasya kṣetrāt api udakam kṣetram anyasya gacchati
na tatra anicchataḥ tasya bhidyerán sarva setavaḥ
14. yasya kṣetrāt api udakam anyasya kṣetram gacchati
tatra tasya anicchataḥ sarva setavaḥ na bhidyerán
14. If water, even from one's own field, flows into another's field, then all the embankments of that person should not be broken there against his will.
तथैवात्युदकाद्भीतस्तस्य भेदनमिच्छति ।
यमेवंलक्षणं विद्यात्तममित्रं विनिर्दिशेत् ॥१५॥
15. tathaivātyudakādbhītastasya bhedanamicchati ,
yamevaṁlakṣaṇaṁ vidyāttamamitraṁ vinirdiśet.
15. tathā eva ati udakāt bhītaḥ tasya bhedanam icchati
yam evam lakṣaṇam vidyāt tam amitram vinirdiśet
15. tathā eva yaḥ ati udakāt bhītaḥ tasya bhedanam icchati
yam evam lakṣaṇam vidyāt tam amitram vinirdiśet
15. Similarly, one who, being afraid of excessive water, desires its breaching (of dams) — one should identify such a person, possessing these characteristics, as an enemy.
यः समृद्ध्या न तुष्येत क्षये दीनतरो भवेत् ।
एतदुत्तममित्रस्य निमित्तमभिचक्षते ॥१६॥
16. yaḥ samṛddhyā na tuṣyeta kṣaye dīnataro bhavet ,
etaduttamamitrasya nimittamabhicakṣate.
16. yaḥ samṛddhyā na tuṣyeta kṣaye dīnataraḥ bhavet
etat uttamamitrasya nimittam abhicakṣate
16. yaḥ samṛddhyā na tuṣyeta kṣaye dīnataraḥ bhavet
etat uttamamitrasya nimittam abhicakṣate
16. He who is not pleased by (a friend's) prosperity, and becomes more miserable in (a friend's) decline – this is what they declare to be a characteristic of an excellent friend.
यं मन्येत ममाभावादस्याभावो भवेदिति ।
तस्मिन्कुर्वीत विश्वासं यथा पितरि वै तथा ॥१७॥
17. yaṁ manyeta mamābhāvādasyābhāvo bhavediti ,
tasminkurvīta viśvāsaṁ yathā pitari vai tathā.
17. yam manyeta mama abhāvāt asya abhāvaḥ bhavet iti
tasmin kurvīta viśvāsaṃ yathā pitari vai tathā
17. yam mama abhāvāt asya abhāvaḥ bhavet iti manyeta
tasmin viśvāsaṃ pitari vai yathā tathā kurvīta
17. One should place trust in someone whom one believes would cease to exist if one were oneself absent, just as one would trust a father.
तं शक्त्या वर्धमानश्च सर्वतः परिबृंहयेत् ।
नित्यं क्षताद्वारयति यो धर्मेष्वपि कर्मसु ॥१८॥
18. taṁ śaktyā vardhamānaśca sarvataḥ paribṛṁhayet ,
nityaṁ kṣatādvārayati yo dharmeṣvapi karmasu.
18. tam śaktyā vardhamānaḥ ca sarvataḥ paribṛṃhayet
nityaṃ kṣatāt vārayati yaḥ dharmeṣu api karmasu
18. ca śaktyā vardhamānaḥ sarvataḥ tam paribṛṃhayet
yaḥ nityaṃ dharmeṣu api karmasu kṣatāt vārayati
18. And one, increasing in one's own power (śakti), should strengthen him from all sides. He (the friend) is one who constantly wards off injury, even in matters concerning one's intrinsic nature (dharma) and actions (karma).
क्षताद्भीतं विजानीयादुत्तमं मित्रलक्षणम् ।
ये तस्य क्षतमिच्छन्ति ते तस्य रिपवः स्मृताः ॥१९॥
19. kṣatādbhītaṁ vijānīyāduttamaṁ mitralakṣaṇam ,
ye tasya kṣatamicchanti te tasya ripavaḥ smṛtāḥ.
19. kṣatāt bhītam vijānīyāt uttamam mitralakṣaṇam ye
tasya kṣatam icchanti te tasya ripavaḥ smṛtāḥ
19. kṣatāt bhītam uttamam mitralakṣaṇam vijānīyāt ye
tasya kṣatam icchanti te tasya ripavaḥ smṛtāḥ
19. One should recognize that a fear of injury (for the primary person) is an excellent characteristic of a friend. Those who desire harm for that person (the primary individual) are indeed considered his enemies.
व्यसनान्नित्यभीतोऽसौ समृद्ध्यामेव तृप्यते ।
यत्स्यादेवंविधं मित्रं तदात्मसममुच्यते ॥२०॥
20. vyasanānnityabhīto'sau samṛddhyāmeva tṛpyate ,
yatsyādevaṁvidhaṁ mitraṁ tadātmasamamucyate.
20. vyasanāt nityabhītaḥ asau samṛddhyām eva tṛpyate
yat syāt evaṃvidham mitram tat ātmasamam ucyate
20. asau vyasanāt nityabhītaḥ samṛddhyām eva tṛpyate
yat evaṃvidham mitram syāt tat ātmasamam ucyate
20. Such a one (the friend) is constantly fearful of calamity and is satisfied only in prosperity. A friend of such a kind is declared to be equal to one's own self (ātman).
रूपवर्णस्वरोपेतस्तितिक्षुरनसूयकः ।
कुलीनः शीलसंपन्नः स ते स्यात्प्रत्यनन्तरः ॥२१॥
21. rūpavarṇasvaropetastitikṣuranasūyakaḥ ,
kulīnaḥ śīlasaṁpannaḥ sa te syātpratyanantaraḥ.
21. rūpavarṇasvaropetaḥ titikṣuḥ anasūyakaḥ kulīnaḥ
śīlasampannaḥ saḥ te syāt pratyanantaraḥ
21. saḥ rūpavarṇasvaropetaḥ titikṣuḥ anasūyakaḥ
kulīnaḥ śīlasampannaḥ te pratyanantaraḥ syāt
21. He who is endowed with good appearance, complexion, and voice, is patient, free from envy, of noble lineage, and possesses good character—he should be your most trusted advisor.
मेधावी स्मृतिमान्दक्षः प्रकृत्या चानृशंसवान् ।
यो मानितोऽमानितो वा न संदूष्येत्कदाचन ॥२२॥
22. medhāvī smṛtimāndakṣaḥ prakṛtyā cānṛśaṁsavān ,
yo mānito'mānito vā na saṁdūṣyetkadācana.
22. medhāvī smṛtimān dakṣaḥ prakṛtyā ca anṛśaṃsavān
yaḥ mānitaḥ amānitaḥ vā na saṃdūṣyet kadācana
22. yaḥ medhāvī smṛtimān dakṣaḥ ca prakṛtyā anṛśaṃsavān
saḥ mānitaḥ vā amānitaḥ vā kadācana na saṃdūṣyet
22. He who is intelligent, possesses a good memory, is skillful, and naturally (prakṛti) compassionate; who, whether honored or dishonored, would never become corrupted at any time.
ऋत्विग्वा यदि वाचार्यः सखा वात्यन्तसंस्तुतः ।
गृहे वसेदमात्यस्ते यः स्यात्परमपूजितः ॥२३॥
23. ṛtvigvā yadi vācāryaḥ sakhā vātyantasaṁstutaḥ ,
gṛhe vasedamātyaste yaḥ syātparamapūjitaḥ.
23. ṛtvik vā yadi vā ācāryaḥ sakhā vā atyantasaṃstutaḥ
gṛhe vaset amātyaḥ te yaḥ syāt paramapūjitaḥ
23. yaḥ ṛtvik vā yadi vā ācāryaḥ vā atyantasaṃstutaḥ
sakhā paramapūjitaḥ syāt saḥ te amātyaḥ gṛhe vaset
23. Whether a priest (ṛtvik), a teacher (ācārya), or a highly esteemed friend—he who is most revered should reside in your house as your minister.
स ते विद्यात्परं मन्त्रं प्रकृतिं चार्थधर्मयोः ।
विश्वासस्ते भवेत्तत्र यथा पितरि वै तथा ॥२४॥
24. sa te vidyātparaṁ mantraṁ prakṛtiṁ cārthadharmayoḥ ,
viśvāsaste bhavettatra yathā pitari vai tathā.
24. saḥ te vidyāt param mantram prakṛtim ca artha-dharmayoḥ
viśvāsaḥ te bhavet tatra yathā pitari vai tathā
24. saḥ te param mantram ca artha-dharmayoḥ prakṛtim
vidyāt tatra te viśvāsaḥ yathā pitari vai tathā bhavet
24. He should know your deepest counsel (mantra) and the fundamental nature (prakṛti) of affairs pertaining to material welfare (artha) and righteousness (dharma). Your trust (viśvāsa) in him should indeed be just as it is in a father.
नैव द्वौ न त्रयः कार्या न मृष्येरन्परस्परम् ।
एकार्थादेव भूतानां भेदो भवति सर्वदा ॥२५॥
25. naiva dvau na trayaḥ kāryā na mṛṣyeranparasparam ,
ekārthādeva bhūtānāṁ bhedo bhavati sarvadā.
कीर्तिप्रधानो यश्च स्याद्यश्च स्यात्समये स्थितः ।
समर्थान्यश्च न द्वेष्टि समर्थान्कुरुते च यः ॥२६॥
26. kīrtipradhāno yaśca syādyaśca syātsamaye sthitaḥ ,
samarthānyaśca na dveṣṭi samarthānkurute ca yaḥ.
यो न कामाद्भयाल्लोभात्क्रोधाद्वा धर्ममुत्सृजेत् ।
दक्षः पर्याप्तवचनः स ते स्यात्प्रत्यनन्तरः ॥२७॥
27. yo na kāmādbhayāllobhātkrodhādvā dharmamutsṛjet ,
dakṣaḥ paryāptavacanaḥ sa te syātpratyanantaraḥ.
शूरश्चार्यश्च विद्वांश्च प्रतिपत्तिविशारदः ।
कुलीनः शीलसंपन्नस्तितिक्षुरनसूयकः ॥२८॥
28. śūraścāryaśca vidvāṁśca pratipattiviśāradaḥ ,
kulīnaḥ śīlasaṁpannastitikṣuranasūyakaḥ.
एते ह्यमात्याः कर्तव्याः सर्वकर्मस्ववस्थिताः ।
पूजिताः संविभक्ताश्च सुसहायाः स्वनुष्ठिताः ॥२९॥
29. ete hyamātyāḥ kartavyāḥ sarvakarmasvavasthitāḥ ,
pūjitāḥ saṁvibhaktāśca susahāyāḥ svanuṣṭhitāḥ.
कृत्स्नमेते विनिक्षिप्ताः प्रतिरूपेषु कर्मसु ।
युक्ता महत्सु कार्येषु श्रेयांस्युत्पादयन्ति च ॥३०॥
30. kṛtsnamete vinikṣiptāḥ pratirūpeṣu karmasu ,
yuktā mahatsu kāryeṣu śreyāṁsyutpādayanti ca.
एते कर्माणि कुर्वन्ति स्पर्धमाना मिथः सदा ।
अनुतिष्ठन्ति चैवार्थानाचक्षाणाः परस्परम् ॥३१॥
31. ete karmāṇi kurvanti spardhamānā mithaḥ sadā ,
anutiṣṭhanti caivārthānācakṣāṇāḥ parasparam.
ज्ञातिभ्यश्चैव बिभ्येथा मृत्योरिव यतः सदा ।
उपराजेव राजर्धिं ज्ञातिर्न सहते सदा ॥३२॥
32. jñātibhyaścaiva bibhyethā mṛtyoriva yataḥ sadā ,
uparājeva rājardhiṁ jñātirna sahate sadā.
ऋजोर्मृदोर्वदान्यस्य ह्रीमतः सत्यवादिनः ।
नान्यो ज्ञातेर्महाबाहो विनाशमभिनन्दति ॥३३॥
33. ṛjormṛdorvadānyasya hrīmataḥ satyavādinaḥ ,
nānyo jñātermahābāho vināśamabhinandati.
33. ṛjoḥ mṛdoḥ vadānyasya hrīmataḥ satyavādinaḥ
na anyaḥ jñāteḥ mahābāho vināśam abhinandati
33. mahābāho ṛjoḥ mṛdoḥ vadānyasya hrīmataḥ
satyavādinaḥ jñāteḥ vināśam anyaḥ na abhinandati
33. O mighty-armed one, no one else rejoices at the destruction of a kinsman who is honest, gentle, generous, modest, and truthful.
अज्ञातिता नातिसुखा नावज्ञेयास्त्वतः परम् ।
अज्ञातिमन्तं पुरुषं परे परिभवन्त्युत ॥३४॥
34. ajñātitā nātisukhā nāvajñeyāstvataḥ param ,
ajñātimantaṁ puruṣaṁ pare paribhavantyuta.
34. ajñātitā na atisukhā na avajñeyāḥ tu ataḥ param
ajñātimantam puruṣam pare paribhavanti uta
34. ajñātitā na atisukhā (asti)ज्ञातिः अतः परम् तु न अवज्ञेयाःउत परे ajñātimantam puruṣam paribhavanti।
34. Not having relatives is not very pleasant, nor should relatives be disregarded from this point forward. Moreover, others insult a person who has no kinsmen.
निकृतस्य नरैरन्यैर्ज्ञातिरेव परायणम् ।
नान्यैर्निकारं सहते ज्ञातेर्ज्ञातिः कदाचन ॥३५॥
35. nikṛtasya narairanyairjñātireva parāyaṇam ,
nānyairnikāraṁ sahate jñāterjñātiḥ kadācana.
35. nikṛtasya naraiḥ anyaiḥ jñātiḥ eva parāyaṇam na
anyaiḥ nikāram sahate jñāteḥ jñātiḥ kadācana
35. anyaiḥ naraiḥ nikṛtasya jñātiḥ eva parāyaṇam.
jñātiḥ jñāteḥ nikāram anyaiḥ kadācana na sahate.
35. For one who has been wronged by other men, a kinsman alone is the ultimate refuge. A kinsman never tolerates the humiliation of another kinsman by others.
आत्मानमेव जानाति निकृतं बान्धवैरपि ।
तेषु सन्ति गुणाश्चैव नैर्गुण्यं तेषु लक्ष्यते ॥३६॥
36. ātmānameva jānāti nikṛtaṁ bāndhavairapi ,
teṣu santi guṇāścaiva nairguṇyaṁ teṣu lakṣyate.
36. ātmānam eva jānāti nikṛtam bāndhavaiḥ api teṣu
santi guṇāḥ ca eva nairguṇyam teṣu lakṣyate
36. bāndhavaiḥ api nikṛtam ātmānam eva jānātiteṣu guṇāḥ ca eva santi,
teṣu nairguṇyam lakṣyate (ca)।
36. One knows one's own self (ātman) to be wronged even by kinsmen. Indeed, virtues exist in them, yet worthlessness is also observed in them.
नाज्ञातिरनुगृह्णाति नाज्ञातिर्दिग्धमस्यति ।
उभयं ज्ञातिलोकेषु दृश्यते साध्वसाधु च ॥३७॥
37. nājñātiranugṛhṇāti nājñātirdigdhamasyati ,
ubhayaṁ jñātilokeṣu dṛśyate sādhvasādhu ca.
37. न अज्ञातिः अनुगृह्णाति न अज्ञातिः दिग्धम्
अस्यति उभयम् ज्ञातिलोकेषु दृश्यते साधु असाधु च
37. अज्ञातिः न अनुगृह्णाति अज्ञातिः न दिग्धम्
अस्यति ज्ञातिलोकेषु उभयम् साधु असाधु च दृश्यते
37. A stranger neither bestows favor nor does he inflict a poisoned attack. However, among one's own kinsmen, both good and bad actions are observed.
तान्मानयेत्पूजयेच्च नित्यं वाचा च कर्मणा ।
कुर्याच्च प्रियमेतेभ्यो नाप्रियं किंचिदाचरेत् ॥३८॥
38. tānmānayetpūjayecca nityaṁ vācā ca karmaṇā ,
kuryācca priyametebhyo nāpriyaṁ kiṁcidācaret.
38. तान् मानयेत् पूजयेत् च नित्यम् वाचा च कर्मणा कुर्यात्
च प्रियम् एतेभ्यः न अप्रियम् किञ्चित् आचरेत्
38. तान् नित्यम् वाचा च कर्मणा च मानयेत् पूजयेत् एतेभ्यः
प्रियम् च कुर्यात् किञ्चित् अप्रियम् न आचरेत्
38. One should always show honor and reverence towards them with both speech and action (karma). One should also do what is pleasing for them and never perform anything disagreeable.
विश्वस्तवदविश्वस्तस्तेषु वर्तेत सर्वदा ।
न हि दोषो गुणो वेति निस्पृक्तस्तेषु दृश्यते ॥३९॥
39. viśvastavadaviśvastasteṣu varteta sarvadā ,
na hi doṣo guṇo veti nispṛktasteṣu dṛśyate.
39. विश्वस्तवत् अविश्वस्तः तेषु वर्तेत सर्वदा न
हि दोषः गुणः वा इति निस्पृक्तः तेषु दृश्यते
39. तेषु विश्वस्तवत् अविश्वस्तः सर्वदा वर्तेत हि
तेषु दोषः वा गुणः इति निस्पृक्तः न दृश्यते
39. One should always interact with them outwardly as if trusting, yet remain inwardly distrustful. For indeed, among kinsmen, neither fault nor merit is seen impartially.
तस्यैवं वर्तमानस्य पुरुषस्याप्रमादिनः ।
अमित्राः संप्रसीदन्ति तथा मित्रीभवन्त्यपि ॥४०॥
40. tasyaivaṁ vartamānasya puruṣasyāpramādinaḥ ,
amitrāḥ saṁprasīdanti tathā mitrībhavantyapi.
40. तस्य एवम् वर्तमानस्य पुरुषस्य अप्रमादिनः
अमित्राः संप्रसीदन्ति तथा मित्रीभवन्ति अपि
40. एवम् वर्तमानस्य अप्रमादिनः तस्य पुरुषस्य
अमित्राः संप्रसीदन्ति तथा अपि मित्रीभवन्ति
40. For a vigilant person (puruṣa) who conducts himself in this manner, his enemies become appeased, and they even turn into friends.
य एवं वर्तते नित्यं ज्ञातिसंबन्धिमण्डले ।
मित्रेष्वमित्रेष्वैश्वर्ये चिरं यशसि तिष्ठति ॥४१॥
41. ya evaṁ vartate nityaṁ jñātisaṁbandhimaṇḍale ,
mitreṣvamitreṣvaiśvarye ciraṁ yaśasi tiṣṭhati.
41. yaḥ evam vartate nityam jñātisambandhimaṇḍale
mitreṣu amitreṣu aiśvarye ciram yaśasi tiṣṭhati
41. yaḥ evam nityam jñātisambandhimaṇḍale mitreṣu
amitreṣu vartate aiśvarye yaśasi ciram tiṣṭhati
41. He who always behaves in this manner within the circle of relatives and kinsmen, among friends, and among enemies, endures for a long time in prosperity and fame.