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महाभारतः       mahābhārataḥ - book-5, chapter-133

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पुत्र उवाच ।
कृष्णायसस्येव च ते संहत्य हृदयं कृतम् ।
मम मातस्त्वकरुणे वैरप्रज्ञे ह्यमर्षणे ॥१॥
1. putra uvāca ,
kṛṣṇāyasasyeva ca te saṁhatya hṛdayaṁ kṛtam ,
mama mātastvakaruṇe vairaprajñe hyamarṣaṇe.
1. putraḥ uvāca kṛṣṇa-ayasasya iva ca te saṃhatya hṛdayam
kṛtam mama mātaḥ tvakaruṇe vaira-prajñe hi a-marṣaṇe
1. putraḥ uvāca: mama mātaḥ,
tvakaruṇe vairaprajñe hi amarṣaṇe! te hṛdayam kṛṣṇa-ayasasya iva ca saṃhatya kṛtam
1. The son said: 'O my mother, indeed your heart has been made hard like black iron. O merciless one, whose understanding is hostile, and who is unforgiving!'
अहो क्षत्रसमाचारो यत्र मामपरं यथा ।
ईदृशं वचनं ब्रूयाद्भवती पुत्रमेकजम् ॥२॥
2. aho kṣatrasamācāro yatra māmaparaṁ yathā ,
īdṛśaṁ vacanaṁ brūyādbhavatī putramekajam.
2. aho kṣatra-samācāraḥ yatra mām aparam yathā
īdṛśam vacanam brūyāt bhavatī putram eka-jam
2. aho kṣatra-samācāraḥ yatra bhavatī ekajam
putram mām aparam yathā īdṛśam vacanam brūyāt
2. Oh, what a display of warrior's (kṣatra) conduct, that you, my mother, would speak such words to me, your only son, treating me as if I were someone else!
किं नु ते मामपश्यन्त्याः पृथिव्या अपि सर्वया ।
किमाभरणकृत्यं ते किं भोगैर्जीवितेन वा ॥३॥
3. kiṁ nu te māmapaśyantyāḥ pṛthivyā api sarvayā ,
kimābharaṇakṛtyaṁ te kiṁ bhogairjīvitena vā.
3. kim nu te mām apaśyantyāḥ pṛthivyāḥ api sarvayā
kim ābharaṇakṛtyam te kim bhogaiḥ jīvitena vā
3. mām apaśyantyāḥ te sarvayā pṛthivyāḥ api nu kim
te ābharaṇakṛtyam kim bhogaiḥ vā jīvitena kim
3. What good is even the whole earth to you if you cannot see me? What is the purpose of ornaments for you? What is the purpose of enjoyments or even life itself?
मातोवाच ।
सर्वारम्भा हि विदुषां तात धर्मार्थकारणात् ।
तानेवाभिसमीक्ष्याहं संजय त्वामचूचुदम् ॥४॥
4. mātovāca ,
sarvārambhā hi viduṣāṁ tāta dharmārthakāraṇāt ,
tānevābhisamīkṣyāhaṁ saṁjaya tvāmacūcudam.
4. mātā uvāca sarvārambhāḥ hi viduṣām tāta dharmārthakāraṇāt
tān eva abhisamīkṣya aham saṃjaya tvām acūcudam
4. mātā uvāca tāta viduṣām sarvārambhāḥ hi dharmārthakāraṇāt
aham tān eva abhisamīkṣya saṃjaya tvām acūcudam
4. The mother said: 'My dear son, for the discerning, all undertakings are indeed motivated by righteous conduct (dharma) and material prosperity. Having carefully considered these very objectives, O Saṃjaya, I have urged you.'
स समीक्ष्यक्रमोपेतो मुख्यः कालोऽयमागतः ।
अस्मिंश्चेदागते काले कार्यं न प्रतिपद्यसे ।
असंभावितरूपस्त्वं सुनृशंसं करिष्यसि ॥५॥
5. sa samīkṣyakramopeto mukhyaḥ kālo'yamāgataḥ ,
asmiṁścedāgate kāle kāryaṁ na pratipadyase ,
asaṁbhāvitarūpastvaṁ sunṛśaṁsaṁ kariṣyasi.
5. saḥ samīkṣākramopetaḥ mukhyaḥ kālaḥ
ayam āgataḥ asmin cet āgate kāle
kāryam na pratipadyase
asaṃbhāvitarūpaḥ tvam sunṛśaṃsam kariṣyasi
5. samiīkṣākramopetaḥ mukhyaḥ ayam
kālaḥ āgataḥ cet asmin āgate kāle
kāryam na pratipadyase tvam
asaṃbhāvitarūpaḥ sunṛśaṃsam kariṣyasi
5. This crucial time, ripe for careful deliberation, has arrived. If you fail to undertake your duty now, you will appear in an unfathomable (unworthy) form, and you will commit an extremely cruel act.
तं त्वामयशसा स्पृष्टं न ब्रूयां यदि संजय ।
खरीवात्सल्यमाहुस्तन्निःसामर्थ्यमहेतुकम् ॥६॥
6. taṁ tvāmayaśasā spṛṣṭaṁ na brūyāṁ yadi saṁjaya ,
kharīvātsalyamāhustanniḥsāmarthyamahetukam.
6. tam tvām ayaśasā spṛṣṭam na brūyām yadi saṃjaya
kharīvātsalyam āhuḥ tat niḥsāmarthyam ahetukam
6. saṃjaya,
ayaśasā spṛṣṭam tam tvām yadi aham na brūyām,
tat (mama) kharīvātsalyam niḥsāmarthyam ahetukam āhuḥ
6. O Saṃjaya, if I were not to speak to you, now that you are tainted by disgrace, people would declare such an affection to be like a she-donkey's — senseless, powerless, and without reason.
सद्भिर्विगर्हितं मार्गं त्यज मूर्खनिषेवितम् ।
अविद्या वै महत्यस्ति यामिमां संश्रिताः प्रजाः ॥७॥
7. sadbhirvigarhitaṁ mārgaṁ tyaja mūrkhaniṣevitam ,
avidyā vai mahatyasti yāmimāṁ saṁśritāḥ prajāḥ.
7. sadbhiḥ vigarhitam mārgam tyaja mūrkha-niṣevitam
| avidyā vai mahatī asti yām imām saṃśritāḥ prajāḥ
7. (tvam) sadbhiḥ vigarhitam mūrkha-niṣevitam mārgam tyaja
yām imām prajāḥ saṃśritāḥ (santi sā) vai mahatī avidyā asti
7. Abandon the path that is condemned by the virtuous and frequented by the foolish. Indeed, a great ignorance (avidyā) exists, to which these people have become attached.
तव स्याद्यदि सद्वृत्तं तेन मे त्वं प्रियो भवेः ।
धर्मार्थगुणयुक्तेन नेतरेण कथंचन ।
दैवमानुषयुक्तेन सद्भिराचरितेन च ॥८॥
8. tava syādyadi sadvṛttaṁ tena me tvaṁ priyo bhaveḥ ,
dharmārthaguṇayuktena netareṇa kathaṁcana ,
daivamānuṣayuktena sadbhirācaritena ca.
8. tava syāt yadi sadvṛttam tena me tvam
priyaḥ bhaveḥ | dharma-artha-guṇa-yuktena
na itareṇa kathaṃcana |
daiva-mānuṣa-yuktena sadbhiḥ ācaritena ca
8. yadi tava sadvṛttam syāt,
tena tvam me priyaḥ bhaveḥ (tat sadvṛttam ca) dharma-artha-guṇa-yuktena,
itareṇa kathaṃcana na (bhavet) daiva-mānuṣa-yuktena ca sadbhiḥ ācaritena (bhavet)
8. If your conduct (sadvṛtta) is virtuous, then by that you shall become dear to me. This refers to conduct imbued with the qualities of natural law (dharma) and purpose (artha), and never by any other kind. It should be conduct endowed with both divine and human attributes, and practiced by the virtuous.
यो ह्येवमविनीतेन रमते पुत्रनप्तृणा ।
अनुत्थानवता चापि मोघं तस्य प्रजाफलम् ॥९॥
9. yo hyevamavinītena ramate putranaptṛṇā ,
anutthānavatā cāpi moghaṁ tasya prajāphalam.
9. yaḥ hi evam avinītena ramate putra-naptṛṇā |
anutthānavatā ca api mogham tasya prajā-phalam
9. yaḥ hi evam avinītena putra-naptṛṇā ca api anutthānavatā ramate,
tasya prajā-phalam mogham (bhavati)
9. Whoever thus takes delight in undisciplined sons and grandsons, and also in one who lacks initiative (anutthānavat), the fruit of his progeny is indeed in vain.
अकुर्वन्तो हि कर्माणि कुर्वन्तो निन्दितानि च ।
सुखं नैवेह नामुत्र लभन्ते पुरुषाधमाः ॥१०॥
10. akurvanto hi karmāṇi kurvanto ninditāni ca ,
sukhaṁ naiveha nāmutra labhante puruṣādhamāḥ.
10. akurvantaḥ hi karmāṇi kurvantaḥ ninditāni ca |
sukham na eva iha na amutra labhante puruṣa-adhamāḥ
10. hi karmāṇi akurvantaḥ ca ninditāni kurvantaḥ
puruṣa-adhamāḥ sukham iha eva na amutra na labhante
10. Indeed, those who do not perform their duties (karma), and those who perform condemned actions, such despicable persons (puruṣādhamāḥ) find no happiness either in this world or the next.
युद्धाय क्षत्रियः सृष्टः संजयेह जयाय च ।
क्रूराय कर्मणे नित्यं प्रजानां परिपालने ।
जयन्वा वध्यमानो वा प्राप्नोतीन्द्रसलोकताम् ॥११॥
11. yuddhāya kṣatriyaḥ sṛṣṭaḥ saṁjayeha jayāya ca ,
krūrāya karmaṇe nityaṁ prajānāṁ paripālane ,
jayanvā vadhyamāno vā prāpnotīndrasalokatām.
11. yuddhāya kṣatriyaḥ sṛṣṭaḥ saṃjaya
iha jayāya ca krūrāya karmaṇe nityaṃ
prajānāṃ paripālane jayan vā
vadhyamānaḥ vā prāpnoti indrasalokatām
11. saṃjaya iha kṣatriyaḥ yuddhāya jayāya
ca sṛṣṭaḥ nityaṃ krūrāya karmaṇe
prajānāṃ paripālane jayan vā
vadhyamānaḥ vā indrasalokatām prāpnoti
11. O Sañjaya, a kṣatriya is created for battle, for victory here (in this world). Their intrinsic nature (dharma) is always directed towards harsh actions and the protection of the people. Whether victorious or slain, such a kṣatriya attains a place in Indra's realm.
न शक्रभवने पुण्ये दिवि तद्विद्यते सुखम् ।
यदमित्रान्वशे कृत्वा क्षत्रियः सुखमश्नुते ॥१२॥
12. na śakrabhavane puṇye divi tadvidyate sukham ,
yadamitrānvaśe kṛtvā kṣatriyaḥ sukhamaśnute.
12. na śakrabhavane puṇye divi tat vidyate sukham
yat amitrān vaśe kṛtvā kṣatriyaḥ sukham aśnute
12. yat sukham amitrān vaśe kṛtvā kṣatriyaḥ aśnute
tat sukham puṇye śakrabhavane divi na vidyate
12. That happiness which a kṣatriya experiences after subduing his enemies is not found in the pure, heavenly abode of Indra (Śakra).
मन्युना दह्यमानेन पुरुषेण मनस्विना ।
निकृतेनेह बहुशः शत्रून्प्रतिजिगीषया ॥१३॥
13. manyunā dahyamānena puruṣeṇa manasvinā ,
nikṛteneha bahuśaḥ śatrūnpratijigīṣayā.
13. manyunā dahyamānena puruṣeṇa manasvinā
nikṛtena iha bahuśaḥ śatrūn pratijigīṣayā
13. iha manasvinā manyunā dahyamānena bahuśaḥ
nikṛtena puruṣeṇa śatrūn pratijigīṣayā
13. By a high-minded person (puruṣa) burning with indignation, repeatedly wronged here (in this world), driven by the desire to conquer his enemies...
आत्मानं वा परित्यज्य शत्रून्वा विनिपात्य वै ।
अतोऽन्येन प्रकारेण शान्तिरस्य कुतो भवेत् ॥१४॥
14. ātmānaṁ vā parityajya śatrūnvā vinipātya vai ,
ato'nyena prakāreṇa śāntirasya kuto bhavet.
14. ātmānaṃ vā parityajya śatrūn vā vinipātya vai
ataḥ anyena prakāreṇa śāntiḥ asya kutaḥ bhavet
14. vā ātmānaṃ parityajya vā śatrūn vinipātya vai
ataḥ anyena prakāreṇa asya śāntiḥ kutaḥ bhavet
14. Having either abandoned his own self (ātman) or utterly destroyed his enemies, by any other means, how can there be peace for him (this person)?
इह प्राज्ञो हि पुरुषः स्वल्पमप्रियमिच्छति ।
यस्य स्वल्पं प्रियं लोके ध्रुवं तस्याल्पमप्रियम् ॥१५॥
15. iha prājño hi puruṣaḥ svalpamapriyamicchati ,
yasya svalpaṁ priyaṁ loke dhruvaṁ tasyālpamapriyam.
15. iha prājñaḥ hi puruṣaḥ svalpam apriyam icchati yasya
svalpam priyam loke dhruvam tasya alpam apriyam
15. hi iha prājñaḥ puruṣaḥ svalpam apriyam icchati yasya
loke svalpam priyam tasya dhruvam alpam apriyam
15. Indeed, in this world, a wise person (puruṣa) desires very little unpleasantness. For one to whom little is dear (priya) in the world, certainly little will be unpleasant.
प्रियाभावाच्च पुरुषो नैव प्राप्नोति शोभनम् ।
ध्रुवं चाभावमभ्येति गत्वा गङ्गेव सागरम् ॥१६॥
16. priyābhāvācca puruṣo naiva prāpnoti śobhanam ,
dhruvaṁ cābhāvamabhyeti gatvā gaṅgeva sāgaram.
16. priyābhāvāt ca puruṣaḥ na eva prāpnoti śobhanam
dhruvam ca abhāvam abhyeti gatvā gaṅgā iva sāgaram
16. ca priyābhāvāt puruṣaḥ śobhanam na eva prāpnoti ca
dhruvam gatvā gaṅgā sāgaram iva abhāvam abhyeti
16. And due to the absence of dear things, a person (puruṣa) certainly does not attain what is good. Indeed, he certainly approaches dissolution (abhāva), just as the Gaṅgā, having flowed, merges into the ocean.
पुत्र उवाच ।
नेयं मतिस्त्वया वाच्या मातः पुत्रे विशेषतः ।
कारुण्यमेवात्र पश्य भूत्वेह जडमूकवत् ॥१७॥
17. putra uvāca ,
neyaṁ matistvayā vācyā mātaḥ putre viśeṣataḥ ,
kāruṇyamevātra paśya bhūtveha jaḍamūkavat.
17. putraḥ uvāca na iyam matiḥ tvayā vācyā mātaḥ putre
viśeṣataḥ kāruṇyam eva atra paśya bhūtvā iha jaḍamūkavat
17. putraḥ uvāca mātaḥ iyam matiḥ tvayā putre viśeṣataḥ na
vācyā iha jaḍamūkavat bhūtvā atra kāruṇyam eva paśya
17. The son said: "O mother, you should not express this thought, especially concerning your son. Here, perceive only compassion, remaining in this situation as if you were dull and mute."
मातोवाच ।
अतो मे भूयसी नन्दिर्यदेवमनुपश्यसि ।
चोद्यं मां चोदयस्येतद्भृशं वै चोदयामि ते ॥१८॥
18. mātovāca ,
ato me bhūyasī nandiryadevamanupaśyasi ,
codyaṁ māṁ codayasyetadbhṛśaṁ vai codayāmi te.
18. mātā uvāca ataḥ me bhūyasī nandiḥ yat evam anupaśyasi
codyam mām codayasi etat bhṛśam vai codayāmi te
18. mātā uvāca ataḥ evam yat anupaśyasi me bhūyasī nandiḥ
codyam mām codayasi etat bhṛśam vai codayāmi te
18. The mother said: "Therefore, I have great joy (nandi) because you perceive things in this way. The challenge you pose to me, I indeed challenge you with it even more strongly."
अथ त्वां पूजयिष्यामि हत्वा वै सर्वसैन्धवान् ।
अहं पश्यामि विजयं कृत्स्नं भाविनमेव ते ॥१९॥
19. atha tvāṁ pūjayiṣyāmi hatvā vai sarvasaindhavān ,
ahaṁ paśyāmi vijayaṁ kṛtsnaṁ bhāvinameva te.
19. atha tvām pūjayiṣyāmi hatvā vai sarvasaindhavān
aham paśyāmi vijayam kṛtsnam bhāvinam eva te
19. atha sarvasaindhavān vai hatvā tvām pūjayiṣyāmi
aham te kṛtsnam bhāvinam eva vijayam paśyāmi
19. Therefore, having indeed slain all the Saindhavas, I will honor you. I see your complete and destined victory.
पुत्र उवाच ।
अकोशस्यासहायस्य कुतः स्विद्विजयो मम ।
इत्यवस्थां विदित्वेमामात्मनात्मनि दारुणाम् ।
राज्याद्भावो निवृत्तो मे त्रिदिवादिव दुष्कृतेः ॥२०॥
20. putra uvāca ,
akośasyāsahāyasya kutaḥ svidvijayo mama ,
ityavasthāṁ viditvemāmātmanātmani dāruṇām ,
rājyādbhāvo nivṛtto me tridivādiva duṣkṛteḥ.
20. putraḥ uvāca akośasya asahāyasya kutaḥ
svit vijayaḥ mama | iti avasthām viditvā
imām ātmanā ātmani dāruṇām | rājyāt
bhāvaḥ nivṛttaḥ me tridivāt iva duṣkṛteḥ
20. putraḥ uvāca akośasya asahāyasya mama
vijayaḥ kutaḥ svit iti imām dāruṇām
avasthām ātmanā ātmani viditvā me rājyāt
bhāvaḥ nivṛttaḥ duṣkṛteḥ tridivāt iva
20. The son said: 'How can there possibly be victory for me, a person without a treasury and without assistance? Having comprehended this terrible situation within my own self (ātman), my inclination towards the kingdom has ceased, just as the possibility of heaven ceases due to an evil act.'
ईदृशं भवती कंचिदुपायमनुपश्यति ।
तन्मे परिणतप्रज्ञे सम्यक्प्रब्रूहि पृच्छते ।
करिष्यामि हि तत्सर्वं यथावदनुशासनम् ॥२१॥
21. īdṛśaṁ bhavatī kaṁcidupāyamanupaśyati ,
tanme pariṇataprajñe samyakprabrūhi pṛcchate ,
kariṣyāmi hi tatsarvaṁ yathāvadanuśāsanam.
21. īdṛśam bhavatī kaṃcit upāyam
anupaśyati | tat me pariṇataprajñe
samyak prabrūhi pṛcchate | kariṣyāmi
hi tat sarvam yathāvat anuśāsanam
21. bhavatī īdṛśam kaṃcit upāyam anupaśyati pariṇataprajñe,
tat me pṛcchate samyak prabrūhi hi tat sarvam anuśāsanam yathāvat kariṣyāmi
21. Do you, venerable lady, perceive any such solution? Therefore, O deeply discerning one, clearly explain that to me, who is asking. For I will certainly execute all those instructions precisely as they should be.
मातोवाच ।
पुत्रात्मा नावमन्तव्यः पूर्वाभिरसमृद्धिभिः ।
अभूत्वा हि भवन्त्यर्था भूत्वा नश्यन्ति चापरे ॥२२॥
22. mātovāca ,
putrātmā nāvamantavyaḥ pūrvābhirasamṛddhibhiḥ ,
abhūtvā hi bhavantyarthā bhūtvā naśyanti cāpare.
22. mātā uvāca putra ātmā na avamantavyaḥ pūrvābhiḥ asamṛddhibhiḥ
| abhūtvā hi bhavanti arthāḥ bhūtvā naśyanti ca apare
22. mātā uvāca putra,
ātmā pūrvābhiḥ asamṛddhibhiḥ na avamantavyaḥ hi arthāḥ abhūtvā bhavanti,
apare ca bhūtvā naśyanti
22. The mother said: 'O son, your own self (ātman) should not be discouraged by previous failures. For indeed, fortunes appear from a state of non-existence, and other things vanish after they have come into being.'
अमर्षेणैव चाप्यर्था नारब्धव्याः सुबालिशैः ।
सर्वेषां कर्मणां तात फले नित्यमनित्यता ॥२३॥
23. amarṣeṇaiva cāpyarthā nārabdhavyāḥ subāliśaiḥ ,
sarveṣāṁ karmaṇāṁ tāta phale nityamanityatā.
23. amarṣeṇa eva ca api arthāḥ na ārabdhavyāḥ subāliśaiḥ
sarveṣāṃ karmaṇām tāta phale nityam anityatā
23. tāta subāliśaiḥ amarṣeṇa eva ca api arthāḥ na
ārabdhavyāḥ sarveṣām karmaṇām phale nityam anityatā
23. O dear one, very foolish people should not undertake matters driven solely by impatience, for there is always impermanence in the results of all actions (karma).
अनित्यमिति जानन्तो न भवन्ति भवन्ति च ।
अथ ये नैव कुर्वन्ति नैव जातु भवन्ति ते ॥२४॥
24. anityamiti jānanto na bhavanti bhavanti ca ,
atha ye naiva kurvanti naiva jātu bhavanti te.
24. anityam iti jānantaḥ na bhavanti bhavanti ca
atha ye na eva kurvanti na eva jātu bhavanti te
24. ye anityam iti jānantaḥ te na bhavanti ca bhavanti
atha ye na eva kurvanti te jātu na eva bhavanti
24. Those who know (results) to be impermanent are not reborn, and they attain (liberation). However, those who do not act at all are indeed never born again.
ऐकगुण्यमनीहायामभावः कर्मणां फलम् ।
अथ द्वैगुण्यमीहायां फलं भवति वा न वा ॥२५॥
25. aikaguṇyamanīhāyāmabhāvaḥ karmaṇāṁ phalam ,
atha dvaiguṇyamīhāyāṁ phalaṁ bhavati vā na vā.
25. aikaguṇyam anīhāyām abhāvaḥ karmaṇām phalam
atha dvaiguṇyam īhāyām phalam bhavati vā na vā
25. anīhāyām karmaṇām phalam aikaguṇyam (vā) abhāvaḥ (bhavati) atha īhāyām dvaiguṇyam (bhavati),
(ca) phalam vā bhavati na vā
25. In the state of non-striving, the fruit of actions (karma) is unity or the absence of (binding) results. But in the state of striving, the outcome involves duality, and the fruit may or may not manifest.
यस्य प्रागेव विदिता सर्वार्थानामनित्यता ।
नुदेद्वृद्धिसमृद्धी स प्रतिकूले नृपात्मज ॥२६॥
26. yasya prāgeva viditā sarvārthānāmanityatā ,
nudedvṛddhisamṛddhī sa pratikūle nṛpātmaja.
26. yasya prāk eva viditā sarvārthānām anityatā
nudet vṛddhisamṛddhī saḥ pratikūle nṛpātmaja
26. nṛpātmaja yasya sarvārthānām anityatā prāk eva viditā,
saḥ (janaḥ) pratikūle (sati) vṛddhisamṛddhī nudet
26. O prince, he for whom the impermanence of all matters is already known, should reject (attachment to) growth and prosperity, even in adverse circumstances.
उत्थातव्यं जागृतव्यं योक्तव्यं भूतिकर्मसु ।
भविष्यतीत्येव मनः कृत्वा सततमव्यथैः ।
मङ्गलानि पुरस्कृत्य ब्राह्मणैश्चेश्वरैः सह ॥२७॥
27. utthātavyaṁ jāgṛtavyaṁ yoktavyaṁ bhūtikarmasu ,
bhaviṣyatītyeva manaḥ kṛtvā satatamavyathaiḥ ,
maṅgalāni puraskṛtya brāhmaṇaiśceśvaraiḥ saha.
27. utthātavyam jāgṛtavyam yoktavyam
bhūtikarmasu bhaviṣyati iti eva manaḥ
kṛtvā satatam avyathaiḥ maṅgalāni
puraskṛtya brāhmaṇaiḥ ca īśvaraiḥ saha
27. avyathaiḥ satatam 'bhaviṣyati' iti eva manaḥ kṛtvā,
maṅgalāni puraskṛtya,
brāhmaṇaiḥ ca īśvaraiḥ saha,
utthātavyam,
jāgṛtavyam,
bhūtikarmasu yoktavyam
27. Unperturbed individuals should rise, remain vigilant, and engage in activities that bring prosperity. They should constantly keep their minds convinced that 'It will surely happen,' by honoring auspicious signs and collaborating with Brahmins and powerful individuals.
प्राज्ञस्य नृपतेराशु वृद्धिर्भवति पुत्रक ।
अभिवर्तति लक्ष्मीस्तं प्राचीमिव दिवाकरः ॥२८॥
28. prājñasya nṛpaterāśu vṛddhirbhavati putraka ,
abhivartati lakṣmīstaṁ prācīmiva divākaraḥ.
28. prājñasya nṛpateḥ āśu vṛddhiḥ bhavati putraka
abhivartati lakṣmīḥ tam prācīm iva divākaraḥ
28. putraka,
prājñasya nṛpateḥ āśu vṛddhiḥ bhavati.
divākaraḥ prācīm iva,
lakṣmīḥ tam abhivartati.
28. O son, a wise king quickly achieves prosperity. Fortune (lakṣmī) comes to him, just as the sun approaches the eastern direction.
निदर्शनान्युपायांश्च बहून्युद्धर्षणानि च ।
अनुदर्शितरूपोऽसि पश्यामि कुरु पौरुषम् ।
पुरुषार्थमभिप्रेतं समाहर्तुमिहार्हसि ॥२९॥
29. nidarśanānyupāyāṁśca bahūnyuddharṣaṇāni ca ,
anudarśitarūpo'si paśyāmi kuru pauruṣam ,
puruṣārthamabhipretaṁ samāhartumihārhasi.
29. nidarśanāni upāyān ca bahūni
uddharṣaṇāni ca anudarśitarūpaḥ asi
paśyāmi kuru pauruṣam puruṣārtham
abhipretam samāhartum iha arhasi
29. bahūni nidarśanāni ca upāyān ca uddharṣaṇāni ca (tvam) anudarśitarūpaḥ asi.
(aham) paśyāmi.
pauruṣam kuru.
iha abhipretam puruṣārtham samāhartum arhasi.
29. You have been shown many examples, means, and encouragements. I perceive that you understand; therefore, demonstrate your valor. Here, you are capable of achieving your desired human purpose (puruṣārtha).
क्रुद्धाँल्लुब्धान्परिक्षीणानवक्षिप्तान्विमानितान् ।
स्पर्धिनश्चैव ये केचित्तान्युक्त उपधारय ॥३०॥
30. kruddhāँllubdhānparikṣīṇānavakṣiptānvimānitān ,
spardhinaścaiva ye kecittānyukta upadhāraya.
30. kruddhān lubdhān parikṣīṇān avakṣiptān vimānitān
spardhinaḥ ca eva ye kecit tān yukta upadhāraya
30. yukta,
ye kecit kruddhān,
lubdhān,
parikṣīṇān,
avakṣiptān,
vimānitān ca eva spardhinaḥ (santi),
tān upadhāraya.
30. Properly observe all those who are angry, greedy, greatly weakened, despised, dishonored, and indeed, any rivals.
एतेन त्वं प्रकारेण महतो भेत्स्यसे गणान् ।
महावेग इवोद्धूतो मातरिश्वा बलाहकान् ॥३१॥
31. etena tvaṁ prakāreṇa mahato bhetsyase gaṇān ,
mahāvega ivoddhūto mātariśvā balāhakān.
31. etena tvam prakāreṇa mahataḥ bhetsyase gaṇān
mahāvegaḥ iva uddhūtaḥ mātariśvā balāhakān
31. tvam etena prakāreṇa mahataḥ gaṇān bhetsyase
mātariśvā mahāvegaḥ uddhūtaḥ iva balāhakān
31. By this method, you will pierce through vast multitudes, just as the tremendously powerful and agitated wind (mātariśvā) scatters the clouds.
तेषामग्रप्रदायी स्याः कल्योत्थायी प्रियंवदः ।
ते त्वां प्रियं करिष्यन्ति पुरो धास्यन्ति च ध्रुवम् ॥३२॥
32. teṣāmagrapradāyī syāḥ kalyotthāyī priyaṁvadaḥ ,
te tvāṁ priyaṁ kariṣyanti puro dhāsyanti ca dhruvam.
32. teṣām agrapradāyī syāḥ kalyotthāyī priyaṃvadaḥ te
tvām priyam kariṣyanti puraḥ dhāsyanti ca dhruvam
32. tvam teṣām agrapradāyī kalyotthāyī priyaṃvadaḥ syāḥ
te tvām priyam kariṣyanti dhruvam puraḥ dhāsyanti ca
32. You should be the one who gives priority to them, who rises early, and who speaks kindly. They will make you dear and certainly place you in the forefront.
यदैव शत्रुर्जानीयात्सपत्नं त्यक्तजीवितम् ।
तदैवास्मादुद्विजते सर्पाद्वेश्मगतादिव ॥३३॥
33. yadaiva śatrurjānīyātsapatnaṁ tyaktajīvitam ,
tadaivāsmādudvijate sarpādveśmagatādiva.
33. yadā eva śatruḥ jānīyāt sapatnam tyaktajīvitam
tadā eva asmāt udvijate sarpāt veśmagatāt iva
33. yadā eva śatruḥ tyaktajīvitam sapatnam jānīyāt
tadā eva asmāt udvijate veśmagatāt sarpāt iva
33. As soon as an enemy realizes that his rival has abandoned all concern for his own life, he recoils from him, just as one would from a snake that has entered the house.
तं विदित्वा पराक्रान्तं वशे न कुरुते यदि ।
निर्वादैर्निर्वदेदेनमन्ततस्तद्भविष्यति ॥३४॥
34. taṁ viditvā parākrāntaṁ vaśe na kurute yadi ,
nirvādairnirvadedenamantatastadbhaviṣyati.
34. tam viditvā parākrāntam vaśe na kurute yadi
nirvādaiḥ nirvadet enam antataḥ tat bhaviṣyati
34. yadi tam parākrāntam viditvā vaśe na kurute
enam nirvādaiḥ nirvadet antataḥ tat bhaviṣyati
34. If one knows him to be valiant but does not bring him under control, one should then denounce him with insults; eventually, that [denunciation or his downfall] will come to pass.
निर्वादादास्पदं लब्ध्वा धनवृद्धिर्भविष्यति ।
धनवन्तं हि मित्राणि भजन्ते चाश्रयन्ति च ॥३५॥
35. nirvādādāspadaṁ labdhvā dhanavṛddhirbhaviṣyati ,
dhanavantaṁ hi mitrāṇi bhajante cāśrayanti ca.
35. nirvādādāspadaṃ labdhvā dhanavṛddhiḥ bhaviṣyati
dhanavantaṃ hi mitrāṇi bhajante ca āśrayanti ca
35. nirvādādāspadaṃ labdhvā dhanavṛddhiḥ bhaviṣyati
mitrāṇi hi dhanavantaṃ bhajante ca āśrayanti ca
35. Having secured an uncontested position, one's wealth will surely increase. For indeed, friends serve and rely upon a wealthy person.
स्खलितार्थं पुनस्तात संत्यजन्त्यपि बान्धवाः ।
अप्यस्मिन्नाश्रयन्ते च जुगुप्सन्ति च तादृशम् ॥३६॥
36. skhalitārthaṁ punastāta saṁtyajantyapi bāndhavāḥ ,
apyasminnāśrayante ca jugupsanti ca tādṛśam.
36. skhalitārthaṃ punaḥ tāta saṃtyajanti api bāndhavāḥ
api asmin na āśrayante ca jugupsanti ca tādṛśam
36. tāta bāndhavāḥ api skhalitārthaṃ punaḥ saṃtyajanti
api asmin tādṛśam na āśrayante ca jugupsanti ca
36. Dear son, even relatives abandon one whose fortune has declined. Furthermore, people do not rely on such a person, and they despise him.
शत्रुं कृत्वा यः सहायं विश्वासमुपगच्छति ।
अतः संभाव्यमेवैतद्यद्राज्यं प्राप्नुयादिति ॥३७॥
37. śatruṁ kṛtvā yaḥ sahāyaṁ viśvāsamupagacchati ,
ataḥ saṁbhāvyamevaitadyadrājyaṁ prāpnuyāditi.
37. śatruṃ kṛtvā yaḥ sahāyaṃ viśvāsaṃ upagacchati
ataḥ saṃbhāvyaṃ eva etat yat rājyaṃ prāpnuyāt iti
37. yaḥ śatruṃ sahāyaṃ kṛtvā viśvāsaṃ upagacchati
ataḥ etat saṃbhāvyaṃ eva yat rājyaṃ prāpnuyāt iti
37. One who makes an enemy his ally and then places his trust in him; therefore, it is indeed to be expected that he may acquire a kingdom.