The Bird Pujani and King Brahmadatta: Why Enemies Are Not to Be Trusted

Verse 1 (12.139.1)

उक्तो मन्त्रो महाबाहो विश्वासो नास्ति शत्रुषु । कथं हि राजा वर्तेत यदि सर्वत्र नाश्वसेत् ॥

ukto mantro mahābāho viśvāso nāsti śatruṣu | kathaṃ hi rājā varteta yadi sarvatra nāśvaset

You have taught that counsel: there is no trust to be placed in enemies, O mighty-armed one. But how is a king to conduct himself if he is to trust no one anywhere?

Verse 2 (12.139.2)

विश्वासाद्धि परं राजन्राज्ञामुत्पद्यते भयम् । कथं हि नाश्वसन्राजा शत्रूञ्जयति पार्थिवः ॥

viśvāsāddhi paraṃ rājanrājñāmutpadyate bhayam | kathaṃ hi nāśvasanrājā śatrūñjayati pārthivaḥ

O king, the greatest fear that comes upon kings arises from trust. Yet how can a king who trusts no one overcome his enemies?

Verse 3 (12.139.3)

एतन्मे संशयं छिन्धि मनो मे संप्रमुह्यति । अविश्वासे कथामेतामुपाश्रित्य पितामह ॥

etanme saṃśayaṃ chindhi mano me saṃpramuhyati | aviśvāse kathāmetāmupāśritya pitāmaha

Resolve this doubt of mine, grandfather; my mind is utterly bewildered. Take up this tale of distrust and tell it to me.

Verse 4 (12.139.4)

शृणुष्व राजन्यो वृत्तो ब्रह्मदत्तनिवेशने । पूजन्या सह संवादो ब्रह्मदत्तस्य भूपतेः ॥

śṛṇuṣva rājanyo vṛtto brahmadattaniveśane | pūjanyā saha saṃvādo brahmadattasya bhūpateḥ

Listen, O king, to what took place in the palace of Brahmadatta: the conversation of King Brahmadatta with Pujani.

Verse 5 (12.139.5)

काम्पिल्ये ब्रह्मदत्तस्य त्वन्तःपुरनिवासिनी । पूजनी नाम शकुनिर्दीर्घकालं सहोषिता ॥

kāmpilye brahmadattasya tvantaḥpuranivāsinī | pūjanī nāma śakunirdīrghakālaṃ sahoṣitā

In Kampilya, in the inner apartments of Brahmadatta, a bird named Pujani had lived for a long time.

Note on the text: Corrected पूजी → पूजनी (misprint in Wikisource; dropped नी; the bird is Pujani, CE pūjanī), सहोपिता → सहोषिता (misprint; प for ष; CE sahoṣitā), and closed the stray space in त्वन्तः पुरनिवासिनी → त्वन्तःपुरनिवासिनी.

Verse 6 (12.139.6)

रुतज्ञा सर्वभूतानां यथा वै जीवजीवकः । सर्वज्ञा सर्वतत्त्वज्ञा तिर्यग्योनिं गताऽपि सा ॥

rutajñā sarvabhūtānāṃ yathā vai jīvajīvakaḥ | sarvajñā sarvatattvajñā tiryagyoniṃ gatā'pi sā

She understood the cries of all creatures, like the jivajivaka bird. She knew everything and the truth of all things, though she had been born into an animal womb.

Note on the text: Corrected रुदज्ञा → रुतज्ञा (misprint in Wikisource; "knowing the cries (ruta) of all creatures", CE rutajñā) and गताऽपि स → गताऽपि सा (misprint; dropped ā, the bird is feminine, CE gatāpi sā). सर्वतत्त्वज्ञा is kept as a variant of CE sarvadharmajñā.

Verse 7 (12.139.7)

अभिप्रजाता सा तत्र पुत्रमेकं सुवर्चसम् । समकालं च राज्ञोऽपि देव्यां पुत्रो व्यजायत ॥

abhiprajātā sā tatra putramekaṃ suvarcasam | samakālaṃ ca rājño'pi devyāṃ putro vyajāyata

There she gave birth to one son of great radiance; and at the same time the king's queen also bore a son.

Verse 8 (12.139.8)

तयोरर्थे कृतज्ञा तु खेचरी पूजनी सदा । समुद्रतीरं सा गत्वा आजहार फलद्वयम् ॥

tayorarthe kṛtajñā tu khecarī pūjanī sadā | samudratīraṃ sā gatvā ājahāra phaladvayam

Grateful, the bird Pujani, who ranged the sky, would go to the seashore for the sake of the two boys, and always bring back a pair of fruits.

Note on the text: Corrected समद्रतीरं → समुद्रतीरं (misprint in Wikisource; dropped u; CE samudratīraṃ). Line 1 is the CE star passage 12.137.7d*0319_01 (tayor arthe kṛtajñā sā khecarī pūjanī sadā); line 2 is a variant of CE 12.137.8a (samudratīraṃ gatvā sā tv ājahāra phaladvayam). The alignment found no match.

Verse 9 (12.139.9)

पुष्ट्यर्थं च स्वपुत्रस्य राजपुत्रस्य चैव ह । फलमेकं सुतायादाद्राजपुत्राय चापरम् ॥

puṣṭyarthaṃ ca svaputrasya rājaputrasya caiva ha | phalamekaṃ sutāyādādrājaputrāya cāparam

To nourish her own son and the king's son as well, she gave one fruit to her child and the other to the prince.

Note on the text: Corrected अष्ट्यर्थं → पुष्ट्यर्थं and लमेकं → फलमेकं (misprints in Wikisource; dropped or damaged aksharas; CE puṣṭyarthaṃ, phalam ekaṃ). Line 1 = CE 12.137.8c, line 2 = CE 12.137.9a. The alignment found no match.

Verse 10 (12.139.10)

अमृतास्वादसदृशं बलतेजोभिवर्धनम् । आदायादाय सैवाशु तयोः प्रादात्पुनः पुनः ॥

amṛtāsvādasadṛśaṃ balatejobhivardhanam | ādāyādāya saivāśu tayoḥ prādātpunaḥ punaḥ

The fruit was like nectar in taste and increased strength and vigour. Fetching it again and again, she quickly gave it to the two of them, time after time.

Note on the text: Corrected ---मृतास्यादसदृशं → अमृतास्वादसदृशं (the page prints "---" for the lost first syllable and स्या for स्वा; CE amṛtāsvādasadṛśaṃ, 12.137.9c) and removed the square brackets and doubled daṇḍa round line 2. Line 2 is the CE star passage 12.137.9d*0320_01 (ādāyādāya saivāśu tayoḥ prādāt punaḥ punaḥ). बलतेजोभिवर्धनम् is kept as a variant of CE balatejovivardhanam. The alignment found no match.

Verse 11 (12.139.11)

ततोऽगच्छत्परां वृद्धिं राजपुत्रः फलाशनात् । ततः स धात्र्या कक्षेण उह्यमानो नृपात्मजः ॥

tato'gacchatparāṃ vṛddhiṃ rājaputraḥ phalāśanāt | tataḥ sa dhātryā kakṣeṇa uhyamāno nṛpātmajaḥ

From eating the fruit the prince grew to great strength. Then the king's son, as he was being carried on his nurse's hip,

Note on the text: Line 1 is a variant of CE 12.137.9e (tatrāgacchat parāṃ vṛddhiṃ rājaputraḥ phalāśanāt; Wikisource ततोऽगच्छत्); line 2 is line 1 of the CE star passage 12.137.9f*0321_01 (tataḥ sa dhātryā kakṣeṇa uhyamāno nṛpātmajaḥ). The alignment found no match.

Verse 12 (12.139.12)

ददर्श तं पक्षिसुतं बाल्यादागत्य बालकः । ततो बाल्याच्च यत्नेन तेनाक्रीडत पक्षिणा ॥

dadarśa taṃ pakṣisutaṃ bālyādāgatya bālakaḥ | tato bālyācca yatnena tenākrīḍata pakṣiṇā

saw the young of the bird. And the boy, coming up to it in his childishness, played with the bird, taking great pains over it.

Note on the text: Line 1 is line 2 of the CE star passage 12.137.9f*0321_02 (dadarśa taṃ pakṣisutaṃ bālyād āgatya bālakaḥ); line 2 corresponds to CE 12.137.10a (dhātryā hastagataś cāpi tenākrīḍata pakṣiṇā), with a different wording in Wikisource. The alignment found no match.

Verse 13 (12.139.13)

शून्ये च तमुपादाय पक्षिणं समजातकम् । हत्वा ततः स राजेन्द्र धात्र्या हस्तमुपागतः ॥

śūnye ca tamupādāya pakṣiṇaṃ samajātakam | hatvā tataḥ sa rājendra dhātryā hastamupāgataḥ

Then, finding himself alone, he took up the bird, who was just his own age, and killed it, O king of kings; after that he returned to his nurse's arms.

Note on the text: Lines = CE 12.137.10c and 10e (śūnye tu tam upādāya pakṣiṇaṃ samajātakam / hatvā tataḥ sa rājendra dhātryā hastam upāgamat). The alignment found no match.

Verse 14 (12.139.14)

अथ सा पूजनी राजन्नागमत्फलहारिणी । अपश्यन्निहतं पुत्रं तेन बालेन भूतले ॥

atha sā pūjanī rājannāgamatphalahāriṇī | apaśyannihataṃ putraṃ tena bālena bhūtale

Then Pujani, O king, who had gone to fetch fruit, came back and saw her son lying dead on the ground, killed by that boy.

Verse 15 (12.139.15)

बाष्पपूर्णमुखी दीना दृष्ट्वा तं पतितं सुतम् । पूजनी दुःखसंतप्ता रुदन्ती वाक्यमब्रवीत् ॥

bāṣpapūrṇamukhī dīnā dṛṣṭvā taṃ patitaṃ sutam | pūjanī duḥkhasaṃtaptā rudantī vākyamabravīt

Her face filled with tears, wretched, seeing her son fallen, Pujani, burning with grief, wept and spoke these words.

Verse 16 (12.139.16)

क्षत्रिये संगतं नास्ति न प्रीतिर्न च सौहृदम् । कारणे सान्त्वयन्त्येते कृतार्थाः संत्यजन्ति च ॥

kṣatriye saṃgataṃ nāsti na prītirna ca sauhṛdam | kāraṇe sāntvayantyete kṛtārthāḥ saṃtyajanti ca

Among kshatriyas there is no true fellowship, no affection, no friendship. They show kindness only for a purpose, and when their ends are served they cast you off.

Note on the text: Speaker: Pujani, whose speech runs from here through v. 19; the page prints no heading until v. 25 (CE has no heading here either). The alignment input had Bhishma.

Verse 17 (12.139.17)

क्षत्रियेषु न विश्वासः कार्यः सर्वापकारिषु । अपकृत्यापि सततं सान्त्वयन्ति निरर्थकम् ॥

kṣatriyeṣu na viśvāsaḥ kāryaḥ sarvāpakāriṣu | apakṛtyāpi satataṃ sāntvayanti nirarthakam

No trust should ever be placed in kshatriyas, who harm everyone. Even after doing harm they go on offering soothing words, to no purpose.

Note on the text: Speaker: Pujani (unheaded speech continuing from v. 15; input had Bhishma).

Verse 18 (12.139.18)

इयमस्य करोम्यद्य सदृशीं वैरयातनाम् । कृतघ्नस्य नृशंसस्य भृशं विश्वासघातिनः ॥

iyamasya karomyadya sadṛśīṃ vairayātanām | kṛtaghnasya nṛśaṃsasya bhṛśaṃ viśvāsaghātinaḥ

This day I shall inflict on him a punishment that matches the enmity, on this ungrateful, cruel creature who so deeply betrays trust.

Note on the text: Speaker: Pujani (input had Bhishma). Wikisource इयमस्य करोम्यद्य (the speaker calls herself "this one") against CE aham asya karomy adya is kept as a recension variant.

Verse 19 (12.139.19)

सहसंजातवृद्धस्य तथैव सहभोजिनः । शरण्यस्य वधश्चैव त्रिविधं तस्य किल्विषम् ॥

sahasaṃjātavṛddhasya tathaiva sahabhojinaḥ | śaraṇyasya vadhaścaiva trividhaṃ tasya kilviṣam

He has killed one who was born and grew up beside him, who ate with him, and who had a claim on his protection; his guilt is threefold.

Note on the text: Speaker: Pujani (input had Bhishma).

Verse 20 (12.139.20)

इत्युक्त्वा चरणाभ्यां तु नेत्रे नृपसुतस्य सा । हृत्वा स्वस्था तत इदं पूजनी वाक्यमब्रवीत् ॥

ityuktvā caraṇābhyāṃ tu netre nṛpasutasya sā | hṛtvā svasthā tata idaṃ pūjanī vākyamabravīt

Having said this, she took out the king's son's eyes with her claws; then, calm again, Pujani spoke these words.

Note on the text: Narration (Bhishma) closing Pujani's speech.

Verse 21 (12.139.21)

इच्छयेह कृतं पापं सद्य एवोपसर्पति । कृतं प्रतिकृतं येषां न नश्यति शुभाशुभम् ॥

icchayeha kṛtaṃ pāpaṃ sadya evopasarpati | kṛtaṃ pratikṛtaṃ yeṣāṃ na naśyati śubhāśubham

Wrong done deliberately comes quickly upon the doer. For those who have returned deed for deed, the good and the evil done is not lost.

Note on the text: Speaker: Pujani (her second speech, introduced by v. 20; the page prints no heading; input had Bhishma).

Verse 22 (12.139.22)

पापं कर्म कृतं किंचिद्यदि तस्मिन्न दृश्यते । निपात्यतेऽस्य पुत्रेषु पौत्रेष्वपि च नप्तृषु ॥

pāpaṃ karma kṛtaṃ kiṃcidyadi tasminna dṛśyate | nipātyate'sya putreṣu pautreṣvapi ca naptṛṣu

If some wrong that has been done is not seen to fall on the doer himself, it is made to fall on his sons, his grandsons, and his great-grandsons.

Note on the text: Corrected नप्नृषु → नप्तृषु (misprint in Wikisource; CE naptṛṣu). Speaker: Pujani (input had Bhishma).

Verse 23 (12.139.23)

ब्रह्मदत्तः सुतं दृष्ट्वा पूजन्या हृतलोचनम् । कृतप्रतिकृतं मत्वा पूजनीमिदमब्रवीत् ॥

brahmadattaḥ sutaṃ dṛṣṭvā pūjanyā hṛtalocanam | kṛtapratikṛtaṃ matvā pūjanīmidamabravīt

Seeing his son's eyes taken out by Pujani, Brahmadatta thought the deed repaid by a deed, and spoke these words to Pujani.

Note on the text: Narration (Bhishma). Lines are the CE star passage 12.137.19d*0322_01-02 (brahmadattaḥ sutaṃ dṛṣṭvā pūjanyā hṛtalocanam / kṛte pratikṛtaṃ matvā pūjanīm idam abravīt; Wikisource कृतप्रतिकृतं मत्वा). The alignment found no match.

Verse 24 (12.139.24)

अस्ति वै कृतमस्माभिरस्ति प्रतिकृतं त्वया । उभयं तत्समीभूतं वस पूजनि मा गमः ॥

asti vai kṛtamasmābhirasti pratikṛtaṃ tvayā | ubhayaṃ tatsamībhūtaṃ vasa pūjani mā gamaḥ

We did a wrong, and you have paid it back. The two are now even. Stay, Pujani; do not go.

Note on the text: Speaker: Brahmadatta. The page prints no heading here (the next heading, Pujani, is at v. 25); the CE has "brahmadatta uvāca" before this verse. The alignment input had Bhishma.

Verse 25 (12.139.25)

सकृत्कृतापराधस्य तत्रैव परिलम्बतः । न तद्बुधाः प्रशंसन्ति श्रेयस्तत्रापसर्पणम् ॥

sakṛtkṛtāparādhasya tatraiva parilambataḥ | na tadbudhāḥ praśaṃsanti śreyastatrāpasarpaṇam

When a man has once done a wrong and goes on staying right there, trusting, the wise do not praise it; it is better to withdraw from that place.

Verse 26 (12.139.26)

सान्त्वे प्रयुक्ते विवृते वैरे चैव न विश्वसेत् । क्षिप्रं स हन्यते मूढो न हि वैरं प्रशाम्यति ॥

sāntve prayukte vivṛte vaire caiva na viśvaset | kṣipraṃ sa hanyate mūḍho na hi vairaṃ praśāmyati

When kind words are offered, or when enmity has been laid bare, one should not trust. The fool who does so is quickly caught, for enmity is never quieted.

Verse 27 (12.139.27)

अन्योन्यकृतवैराणां पुत्रपौत्रं नियच्छति । पुत्रपौत्रविनाशे च परलोकं नियच्छति ॥

anyonyakṛtavairāṇāṃ putrapautraṃ niyacchati | putrapautravināśe ca paralokaṃ niyacchati

Among those who have wronged one another, enmity falls upon sons and grandsons; and when sons and grandsons are lost, it shuts them out even from the world beyond.

Verse 28 (12.139.28)

सर्वेषां कृतवैराणामविश्वासः सुखावहः । एकान्ततो न विश्वासः कार्यो विश्वासघातके ॥

sarveṣāṃ kṛtavairāṇāmaviśvāsaḥ sukhāvahaḥ | ekāntato na viśvāsaḥ kāryo viśvāsaghātake

For all who have made enmity, distrust brings happiness. One should never place complete trust in a betrayer of trust.

Verse 29 (12.139.29)

न विश्वसेदविश्वस्ते विश्वस्ते नातिविश्वसेत् । विश्वासाद्भयमुत्पन्नमपि मूलं निकृन्तति । कामं विश्वासयेदन्यान्परेषां च न विश्वसेत् ॥

na viśvasedaviśvaste viśvaste nātiviśvaset | viśvāsādbhayamutpannamapi mūlaṃ nikṛntati | kāmaṃ viśvāsayedanyānpareṣāṃ ca na viśvaset

Do not trust one who is not to be trusted, and do not trust too far even one who is trusted. The fear born of trust cuts away even the root. Let a man by all means make others trust him, but let him not trust others.

Note on the text: Three-line verse. Line 1 = CE 12.137.25a, line 2 = CE star passage 12.137.25b*0323_01 (viśvāsād bhayam utpannam api mūlaṃ nikṛntati), line 3 = CE 12.137.25c. The CE star line 25d*0324_01 (aviśvāsāt paraṃ hanti …) is not on the page. The alignment found no match.

Verse 30 (12.139.30)

माता पिता बान्धवानां वरिष्ठौ । भार्या क्षेत्रं बीजमात्रं तु पुत्रः । भ्राता शत्रुः क्लिन्नपाणिर्वयस्य । आत्मा ह्येकः सुखदुःखस्य भोक्ता ॥

mātā pitā bāndhavānāṃ variṣṭhau | bhāryā kṣetraṃ bījamātraṃ tu putraḥ | bhrātā śatruḥ klinnapāṇirvayasya | ātmā hyekaḥ sukhaduḥkhasya bhoktā

Mother and father are the foremost of kin. The wife is a field, the son only a seed. A brother is an enemy, and a friend is one whose palm must be kept moist. The self alone is the one who feels its own pleasure and pain.

Note on the text: Four lines; the CE prints them as two lines of two pādas each (12.137.26ac). Wikisource भार्या क्षेत्रं (the page's footnote gives भार्या जरेति as another reading) and भोक्ता (CE vettā) are kept as variants.

Verse 31 (12.139.31)

अन्योन्यकृतवैराणां न संधिरुपपद्यते । स च हेतुरतिक्रान्तो यदर्थमहमावसम् ॥

anyonyakṛtavairāṇāṃ na saṃdhirupapadyate | sa ca heturatikrānto yadarthamahamāvasam

Between those who have wronged each other no reconciliation is possible. And the reason for which I lived here has passed.

Verse 32 (12.139.32)

पूजितस्यार्थमानाभ्यां सान्त्वं पूर्वापकारिणः । हृदयं भवत्यविश्वस्तं कर्म त्रासयते बलात् ॥

pūjitasyārthamānābhyāṃ sāntvaṃ pūrvāpakāriṇaḥ | hṛdayaṃ bhavatyaviśvastaṃ karma trāsayate balāt

When one who earlier did harm is honoured with wealth and respect and soothed with kind words, his heart still cannot trust; his own deed frightens him by sheer force.

Verse 33 (12.139.33)

पूर्वं संमानना यत्र पश्चाच्चैव विमानना । जह्यात्स सत्ववान्वासं संमानितविमानितः ॥

pūrvaṃ saṃmānanā yatra paścāccaiva vimānanā | jahyātsa satvavānvāsaṃ saṃmānitavimānitaḥ

Where honour comes first and dishonour afterwards, a person of resolve should leave that dwelling, being one who has been honoured and then slighted.

Verse 34 (12.139.34)

उषिताऽस्मि तवागारे दीर्घकालमहिंसिता । तदिदं वैरमुत्पन्नं सुखमास्स्व व्रजाम्यहम् ॥

uṣitā'smi tavāgāre dīrghakālamahiṃsitā | tadidaṃ vairamutpannaṃ sukhamāssva vrajāmyaham

I have lived in your house a long time without being harmed. But now this enmity has arisen. Be happy; I am leaving.

Note on the text: Corrected सुखमास्ख → सुखमास्स्व (misprint in Wikisource; imperative of आस्, CE āssva).

Verse 35 (12.139.35)

यः कृते प्रतिकुर्याद्वै न स तत्रापराध्नुयात् । अनृणस्तेन भवति वस पूजनि मागमः ॥

yaḥ kṛte pratikuryādvai na sa tatrāparādhnuyāt | anṛṇastena bhavati vasa pūjani māgamaḥ

One who repays a wrong done to him commits no offence in doing so; by it he is freed from the debt. Stay, Pujani; do not go.

Verse 36 (12.139.36)

न कृतस्य तु कर्तुश्च सख्यं संधीयते पुनः । हृदयं तत्र जानाति कर्तुश्चैव कृतस्य च ॥

na kṛtasya tu kartuśca sakhyaṃ saṃdhīyate punaḥ | hṛdayaṃ tatra jānāti kartuścaiva kṛtasya ca

Friendship between the doer and the one to whom the deed was done is not joined again. The heart of each knows it, that of the doer and that of the one wronged.

Verse 37 (12.139.37)

कृतस्य चैव कर्तुश्च सख्यं संधीयते पुनः । वैरस्योपशमो दृष्टः पापं नोपाश्नुते पुनः ॥

kṛtasya caiva kartuśca sakhyaṃ saṃdhīyate punaḥ | vairasyopaśamo dṛṣṭaḥ pāpaṃ nopāśnute punaḥ

Friendship between the doer and the one wronged is joined again. Enmity is seen to come to rest, and the sin is not incurred a second time.

Verse 38 (12.139.38)

नास्ति वैरमतिक्रान्तं सान्त्वितोऽस्मीति नाश्वसेत् । विश्वासाद्बध्यते लोकस्तस्माच्छ्रेयोऽप्यदर्शनम् ॥

nāsti vairamatikrāntaṃ sāntvito'smīti nāśvaset | viśvāsādbadhyate lokastasmācchreyo'pyadarśanam

Enmity once begun is never over. One should not take comfort in the thought, "I have been soothed." People are bound by trust; therefore it is better to stay out of sight.

Note on the text: Corrected श्रेयोप्यदर्शनम् → श्रेयोऽप्यदर्शनम् (missing avagraha in Wikisource).

Verse 39 (12.139.39)

तरसा ये न शक्यन्ते शस्त्रैः सुनिशितैरपि । साम्ना तेऽपि निगृह्यन्ते गजा इव करेणुभिः ॥

tarasā ye na śakyante śastraiḥ suniśitairapi | sāmnā te'pi nigṛhyante gajā iva kareṇubhiḥ

Even those who cannot be overcome by force, though sharpened weapons be used, are brought under control by gentleness, as elephants are by cow elephants.

Note on the text: Corrected सुनिसितैः → सुनिशितैः (misprint in Wikisource; CE suniśitair) and निगृह्यते → निगृह्यन्ते (misprint; the subject is plural, CE vinigṛhyante).

Verse 40 (12.139.40)

संवासाज्जायते स्नेहो जीवितान्तकरेष्वपि । अन्योन्यस्य हि विश्वासः श्वानश्वपचयोरिव ॥

saṃvāsājjāyate sneho jīvitāntakareṣvapi | anyonyasya hi viśvāsaḥ śvānaśvapacayoriva

Affection is born of living together, even between those who are the death of one another. And trust grows between them, as it does between a dog and a dog-eating outcaste.

Verse 41 (12.139.41)

अन्योन्यकृतवैराणां संवासान्मृदुतां गतम् । नैव तिष्ठति तद्वैरं पुष्करस्थमिवोदकम् ॥

anyonyakṛtavairāṇāṃ saṃvāsānmṛdutāṃ gatam | naiva tiṣṭhati tadvairaṃ puṣkarasthamivodakam

Enmity between those who have wronged each other grows soft through living together, and does not stay, like water on a lotus leaf.

Verse 42 (12.139.42)

वैरं पञ्चसमुत्थानं तच्च बुध्यन्ति पण्डिताः । स्त्रीकृतं वास्तुजं वाग्जं स्वसपत्नापराधजम् ॥

vairaṃ pañcasamutthānaṃ tacca budhyanti paṇḍitāḥ | strīkṛtaṃ vāstujaṃ vāgjaṃ svasapatnāparādhajam

The learned know that enmity has five sources: it is born of a woman, of property, of words, of rivalry among one's own, and of wrongdoing.

Verse 43 (12.139.43)

तत्र दाता न हन्तव्यः क्षत्रियेण विशेषतः । प्रकाशं वाऽप्रकाशं वा बुद्ध्वा दोषबलाबलम् ॥

tatra dātā na hantavyaḥ kṣatriyeṇa viśeṣataḥ | prakāśaṃ vā'prakāśaṃ vā buddhvā doṣabalābalam

In such a case a benefactor must not be killed, least of all by a kshatriya, whether the matter is open or hidden, once he has weighed the faults and the strength and weakness on each side.

Verse 44 (12.139.44)

कृतवैरे न विश्वासः कार्यस्त्विह सुहृद्यपि । प्रच्छन्नं तिष्ठते वैरं गूढोऽग्निरिव दारुषु ॥

kṛtavaire na viśvāsaḥ kāryastviha suhṛdyapi | pracchannaṃ tiṣṭhate vairaṃ gūḍho'gniriva dāruṣu

Where enmity has been made, no trust should be placed even in a friend. Enmity stays hidden, like fire concealed in wood.

Verse 45 (12.139.45)

न वित्तेन न पारुष्यैर्न च सान्त्वेन च श्रुतैः । वैराग्निः शाम्यते राजन्निमग्नोऽग्निरिवार्णवे ॥

na vittena na pāruṣyairna ca sāntvena ca śrutaiḥ | vairāgniḥ śāmyate rājannimagno'gnirivārṇave

Neither by wealth, nor by harsh words, nor by soothing words, nor by sacred learning is the fire of enmity quenched, O king, any more than a fire sunk in the ocean.

Verse 46 (12.139.46)

न हि वैराग्निरुद्धूतः कर्म चाप्यपराधजम् । शाम्यत्यदग्ध्वा नृपते विना ह्येकतरक्षयात् ॥

na hi vairāgniruddhūtaḥ karma cāpyaparādhajam | śāmyatyadagdhvā nṛpate vinā hyekatarakṣayāt

Once the fire of enmity has flared up, and the deed born of wrong, it does not die down without burning, O king, except through the destruction of one of the two sides.

Verse 47 (12.139.47)

सत्कृतस्यार्थमानाभ्यां तत्र पूर्वापकारिणः । नैव शान्तिर्न विश्वासः कर्मणा जायते बलात् ॥

satkṛtasyārthamānābhyāṃ tatra pūrvāpakāriṇaḥ | naiva śāntirna viśvāsaḥ karmaṇā jāyate balāt

In one who did harm earlier, even if he is honoured with wealth and respect, neither peace nor trust arises; his deed forces fear upon him.

Note on the text: Corrected सत्कृतस्यार्थामनाभ्यां → सत्कृतस्यार्थमानाभ्यां (misprint in Wikisource; "wealth and honour", CE arthamānābhyāṃ).

Verse 48 (12.139.48)

नैवापकारे कस्मिंश्चिदहं त्वयि तथा भवान् । उषितावाऽपि चक्रितं नेदानीं विश्वसाम्यहम् ॥

naivāpakāre kasmiṃścidahaṃ tvayi tathā bhavān | uṣitāvā'pi cakritaṃ nedānīṃ viśvasāmyaham

I had done you no wrong at all, nor had you done any to me; we lived together here before in trust. But now I do not trust you.

Note on the text: The second line of Wikisource (उषितावाऽपि चक्रितं) is obscure; it is kept as printed (the CE reads viśvāsād uṣitā pūrvaṃ). The translation follows the sense of the verse and of the CE.

Verse 49 (12.139.49)

कालेन क्रियते कार्यं तथैव विविधाः क्रियाः । कालेनैव प्रवर्तन्ते कः कस्येत्यपराध्यति ॥

kālena kriyate kāryaṃ tathaiva vividhāḥ kriyāḥ | kālenaiva pravartante kaḥ kasyetyaparādhyati

By time every task is accomplished, and the many kinds of action; by time alone they go forward. Who, then, wrongs whom here?

Verse 50 (12.139.50)

तुल्यं चोभे प्रवर्तेते मरणं जन्म चैव हि । कार्यते चैव कालेन तन्निमित्तं न जीवति ॥

tulyaṃ cobhe pravartete maraṇaṃ janma caiva hi | kāryate caiva kālena tannimittaṃ na jīvati

Death and birth, both, proceed together, and it is time that brings them about; because of that cause a man does not go on living.

Verse 51 (12.139.51)

बध्यन्ते युगपत्केचिदेकैकं चापरे तथा । कालो दहति भूतानि संप्राप्तोऽग्निरिवेन्धनम् ॥

badhyante yugapatkecidekaikaṃ cāpare tathā | kālo dahati bhūtāni saṃprāpto'gnirivendhanam

Some are seized by death together, others one at a time. Time consumes beings as fire, once it has come, consumes fuel.

Verse 52 (12.139.52)

नाहं प्रमाणं नैव त्वमन्योन्यं कारणं शुभे । कालो नित्यमुपादत्ते सुखं दुःखं च देहिनाम् ॥

nāhaṃ pramāṇaṃ naiva tvamanyonyaṃ kāraṇaṃ śubhe | kālo nityamupādatte sukhaṃ duḥkhaṃ ca dehinām

Neither I nor you, auspicious lady, is the cause of this between us. Time always brings pleasure and pain to embodied beings.

Note on the text: Corrected त्वभन्योन्यं → त्वमन्योन्यं (misprint in Wikisource; भ for म; CE tvam anyonya-).

Verse 53 (12.139.53)

एवं वसेह सस्नेहा यथाकाममहिंसिता । यत्कृतं तत्तु मे क्षान्तं त्वं च वै क्षम पूजनि ॥

evaṃ vaseha sasnehā yathākāmamahiṃsitā | yatkṛtaṃ tattu me kṣāntaṃ tvaṃ ca vai kṣama pūjani

So stay here with affection, unharmed, living as you please. What you did I have forgiven; do you too forgive, Pujani.

Note on the text: Corrected सन्नेहा → सस्नेहा (misprint in Wikisource; CE sasnehā).

Verse 54 (12.139.54)

यदि कालः प्रमाणं ते न वैरं कस्यचिद्भवेत् । कस्मादपचितिं यान्ति बान्धवा बान्धवे हते ॥

yadi kālaḥ pramāṇaṃ te na vairaṃ kasyacidbhavet | kasmādapacitiṃ yānti bāndhavā bāndhave hate

If time is your authority, then there would be enmity in no one. Why then do kinsmen seek revenge when a kinsman is killed?

Verse 55 (12.139.55)

कस्माद्देवासुराः सर्वे अन्योन्यमभिजघ्निरे । यदि कालेन निर्याणं सुखदुःखे भवाभवौ ॥

kasmāddevāsurāḥ sarve anyonyamabhijaghnire | yadi kālena niryāṇaṃ sukhaduḥkhe bhavābhavau

Why did the gods and asuras all strike one another down, if departure, pleasure and pain, rise and ruin come only through time?

Verse 56 (12.139.56)

भिषजो भैषजं कर्तुं कस्मादिच्छन्ति रोगिणः । यदि कालेन पच्यन्ते भेषजैः किं प्रयोजनम् ॥

bhiṣajo bhaiṣajaṃ kartuṃ kasmādicchanti rogiṇaḥ | yadi kālena pacyante bheṣajaiḥ kiṃ prayojanam

Why do the sick want a physician to make medicine for them, if they ripen only through time? What use are medicines?

Verse 57 (12.139.57)

प्रलापः सुमहान्कस्मात्क्रियते शोकमूर्च्छितैः । यदि कालः प्रमाणं ते कस्माद्धर्मोऽस्ति कर्तृषु ॥

pralāpaḥ sumahānkasmātkriyate śokamūrcchitaiḥ | yadi kālaḥ pramāṇaṃ te kasmāddharmo'sti kartṛṣu

Why do those stunned by grief make such great lament, if time is your authority? And why is there any dharma for those who act?

Verse 58 (12.139.58)

तव पुत्रो ममापत्यं हतवान्हिंसितो मया । अनन्तरं त्वयाहं च बाधितव्या महीपते ॥

tava putro mamāpatyaṃ hatavānhiṃsito mayā | anantaraṃ tvayāhaṃ ca bādhitavyā mahīpate

Your son killed my offspring, and he was harmed by me. Next, O lord of the earth, I am to be seized by you.

Verse 59 (12.139.59)

अहं हि पुत्रशोकेन कृतपापा तवात्मजे । तथा त्वया प्रहर्तव्यं मयि तत्त्वं च मे शृणु ॥

ahaṃ hi putraśokena kṛtapāpā tavātmaje | tathā tvayā prahartavyaṃ mayi tattvaṃ ca me śṛṇu

In my grief for my son I have done wrong to your child; so you are bound to strike at me. And hear from me the truth of this.

Verse 60 (12.139.60)

भक्षार्थं क्रीडनार्थं च नरा वाञ्छन्ति पक्षिणः । तृतीयो नास्ति संयोगो वधबन्धादृते क्षमः ॥

bhakṣārthaṃ krīḍanārthaṃ ca narā vāñchanti pakṣiṇaḥ | tṛtīyo nāsti saṃyogo vadhabandhādṛte kṣamaḥ

Men want birds for food or for sport. There is no third dealing with them that is fitting, apart from killing and binding.

Verse 61 (12.139.61)

वधबन्धभयादेके मोक्षतन्त्रमुपाश्रिताः । जनिमरणजं दुःखं प्राहुर्वेदविदो जनाः ॥

vadhabandhabhayādeke mokṣatantramupāśritāḥ | janimaraṇajaṃ duḥkhaṃ prāhurvedavido janāḥ

Some, fearing slaughter and bondage, have taken refuge in the discipline of liberation. Those who know the Vedas speak of the misery born of birth and death.

Note on the text: Corrected जनीमरणजं → जनिमरणजं (misprint in Wikisource; "born of birth (jani) and death"; the CE reads maraṇotpātajaṃ).

Verse 62 (12.139.62)

सर्वस्य दयिताः प्राणाः सर्वस्य दयिताः सुताः । दुःखादुद्विजते सर्वं सर्वस्य सुखमीप्सितम् ॥

sarvasya dayitāḥ prāṇāḥ sarvasya dayitāḥ sutāḥ | duḥkhādudvijate sarvaṃ sarvasya sukhamīpsitam

Life is dear to everyone, and sons are dear to everyone. Everyone shrinks from pain; happiness is what everyone desires.

Verse 63 (12.139.63)

दुःखं जरा ब्रह्मदत्त दुःखमर्थविपर्ययः । दुःखं चानिष्टसंवासो दुःखमिष्टवियोजनम् ॥

duḥkhaṃ jarā brahmadatta duḥkhamarthaviparyayaḥ | duḥkhaṃ cāniṣṭasaṃvāso duḥkhamiṣṭaviyojanam

Old age is misery, O Brahmadatta; so is the reversal of fortune; so is living with what one dislikes, and misery too is parting from what one loves.

Verse 64 (12.139.64)

वैरबन्धकृतं दुःखं स्त्रीकृतं सह तथा । दुःखं दुःखेन सततं विवर्धति नराधिप ॥

vairabandhakṛtaṃ duḥkhaṃ strīkṛtaṃ saha tathā | duḥkhaṃ duḥkhena satataṃ vivardhati narādhipa

The misery made by enmity and bondage, and likewise that made by a woman: misery is ever increased by misery, O lord of men.

Note on the text: Restored the lost syllables printed as "----" in Wikisource: विवर्धति---- धिप → विवर्धति नराधिप (the vocative नराधिप is evident from the surviving धिप; the spacing is closed). Not matched by the alignment: this verse corresponds to CE 12.137.60 (vairabandhakṛtaṃ duḥkhaṃ hiṃsājaṃ strīkṛtaṃ tathā / duḥkhaṃ sukhena satataṃ janād viparivartate), which Wikisource words differently (स्त्रीकृतं सह तथा; दुःखं दुःखेन सततं).

Verse 65 (12.139.65)

न दुःखं परदुःखे वै केचिदाहुरबुद्धयः । यो दुःखं नाभिजानाति स जल्पति महाजने ॥

na duḥkhaṃ paraduḥkhe vai kecidāhurabuddhayaḥ | yo duḥkhaṃ nābhijānāti sa jalpati mahājane

Some fools say there is no sorrow in another's sorrow. One who does not know sorrow himself merely chatters among the crowd.

Note on the text: Restored the lost syllables printed as "----": आहुर----यः → आहुरबुद्धयः (CE āhur abuddhayaḥ), and corrected माहाजने → महाजने (misprint in Wikisource; CE mahājane).

Verse 66 (12.139.66)

यस्तु शोचति दुःखार्तः स कथं वक्तुमुत्सहेत । रसज्ञः सर्वदुःखस्य यथाऽऽत्मनि तथा परे ॥

yastu śocati duḥkhārtaḥ sa kathaṃ vaktumutsaheta | rasajñaḥ sarvaduḥkhasya yathā''tmani tathā pare

But the one who is grieving, tormented by pain, how could he bring himself to say so? He knows the taste of every sorrow, as in himself, so in others.

Note on the text: Corrected दुःखार्ताः → दुःखार्तः (misprint in Wikisource; singular subject, CE duḥkhārtaḥ) and वक्तमुत्सहेत → वक्तुमुत्सहेत (misprint; dropped u, CE vaktum utsahet).

Verse 67 (12.139.67)

भिन्ना श्लिष्टा न सज्यन्ते शस्त्रैः सुनिशितैरपि । साम्ना तेऽपि निगृह्यन्ते गजा इव करेणुभिः ॥

bhinnā śliṣṭā na sajyante śastraiḥ suniśitairapi | sāmnā te'pi nigṛhyante gajā iva kareṇubhiḥ

Split and then joined again, they do not cling together, though sharpened weapons be used; yet by gentleness even they are brought under control, as elephants are by cow elephants.

Note on the text: Removed the stray backtick and apostrophe (and the doubled daṇḍa) printed round line 1. This verse corresponds to the CE star passage 12.137.62b*0343_01-02 (bhinnāḥ śliṣṭā na śakyante śastraiḥ suniśitair api / sāmnā te 'pi nigṛhyante gajā iva kareṇubhiḥ). Wikisource सज्यन्ते (with a note on a variant reading भिन्नकमा न सज्यन्ते) against CE śakyante is kept as printed. The alignment found no match.

Verse 68 (12.139.68)

यत्कृतं ते मया राजंस्त्वया च मम यत्कृतम् । न तद्वर्षशतैः शक्यं व्यपोहितुमरिंदम् ॥

yatkṛtaṃ te mayā rājaṃstvayā ca mama yatkṛtam | na tadvarṣaśataiḥ śakyaṃ vyapohitumariṃdam

What I have done to you, O king, and what you have done to me, cannot be wiped away even in hundreds of years, O subduer of foes.

Verse 69 (12.139.69)

आवयोः कृतमन्योन्यं तस्य संधिर्न विद्यते । स्मृत्वास्मृत्वा हि ते पुत्रं नवं वैरं भविष्यति ॥

āvayoḥ kṛtamanyonyaṃ tasya saṃdhirna vidyate | smṛtvāsmṛtvā hi te putraṃ navaṃ vairaṃ bhaviṣyati

What we have done to each other admits no reconciliation. Remembering your son again and again, the enmity will begin afresh.

Verse 70 (12.139.70)

वैरमन्तिकमासाद्य यः प्रीतिं कर्तुमिच्छति । मृण्मयस्येव भग्नस्य तस्य संधिर्न विद्यते ॥

vairamantikamāsādya yaḥ prītiṃ kartumicchati | mṛṇmayasyeva bhagnasya tasya saṃdhirna vidyate

One who, having drawn close to an enemy, wishes to make friendship with him: for him there is no mending, as with a broken earthen pot.

Verse 71 (12.139.71)

निश्चयः स्वार्थशास्त्रेषु न विश्वासः सुखोदयः । उशना चैव गाथे द्वे प्रह्लादायाब्रवीत्पुरा ॥

niścayaḥ svārthaśāstreṣu na viśvāsaḥ sukhodayaḥ | uśanā caiva gāthe dve prahlādāyābravītpurā

It is settled in the sciences of self-interest that lack of trust leads to happiness. Long ago Ushanas recited two verses to Prahlada.

Verse 72 (12.139.72)

ये वैरिणः श्रद्दधते सत्ये सत्येतरेऽपि वा । वध्यन्ते श्रद्दधाना हि मधु शुष्कतृणैरिव ॥

ye vairiṇaḥ śraddadhate satye satyetare'pi vā | vadhyante śraddadhānā hi madhu śuṣkatṛṇairiva

Those who put faith in enemies, whether their words are true or untrue, are destroyed by their trust, like those who, trusting the honey held out to them, fall into a pit covered over with dry grass.

Verse 73 (12.139.73)

न हि वैराणि शाम्यन्ति कुलेष्वादशमाद्युगात् । आख्यातारश्च विद्यन्ते कुले चेज्जायते पुमान् ॥

na hi vairāṇi śāmyanti kuleṣvādaśamādyugāt | ākhyātāraśca vidyante kule cejjāyate pumān

Enmities do not subside in families even up to the tenth generation; and there are always people to tell of them, so long as a man is born in the line.

Verse 74 (12.139.74)

उपगृह्य तु वैराणि सान्त्वयन्ति नराधिपाः । अथैनं प्रतिहिंसन्ति पूर्णं घटमिवाश्मनि ॥

upagṛhya tu vairāṇi sāntvayanti narādhipāḥ | athainaṃ pratihiṃsanti pūrṇaṃ ghaṭamivāśmani

Kings hide their enmities and speak soothingly, and then they strike the man down, as one smashes a full jar against a stone.

Verse 75 (12.139.75)

सदा न विश्वसेद्राजन्पापं कृत्वेह कस्यचित् । अपकृत्य परेषां हि विश्वासाद्दुःखमश्नुते ॥

sadā na viśvasedrājanpāpaṃ kṛtveha kasyacit | apakṛtya pareṣāṃ hi viśvāsādduḥkhamaśnute

One who has done wrong should never trust anyone, O king. One who has wronged others suffers pain through trust.

Verse 76 (12.139.76)

नाविश्वासाच्चिनोत्यर्थमीहते चापि किंचन । भयात्त्वेकतरं मित्रं कृतकृत्या भवत्विह ॥

nāviśvāsāccinotyarthamīhate cāpi kiṃcana | bhayāttvekataraṃ mitraṃ kṛtakṛtyā bhavatviha

A man who trusts no one amasses no wealth and attempts nothing at all. Through fear of one or the other, let him make a friend, and so be fulfilled in this world.

Verse 77 (12.139.77)

यस्येह व्रणिनौ पादौ पद्भ्यां च परिधावतः । क्षिण्येते तस्य तौ पादौ सुगुप्तमपि धावतः ॥

yasyeha vraṇinau pādau padbhyāṃ ca paridhāvataḥ | kṣiṇyete tasya tau pādau suguptamapi dhāvataḥ

A man whose feet are wounded and who runs about on them has those feet worn away all the more, however carefully he runs.

Note on the text: Corrected पभ्द्यां → पद्भ्यां (misprint in Wikisource; broken conjunct; CE padbhyāṃ).

Verse 78 (12.139.78)

नेत्राभ्यां सरुजाभ्यां यः प्रतिवातमुदीक्षते । तस्य वायुरुजाऽत्यर्थं नेत्रयोर्भवति ध्रुवम् ॥

netrābhyāṃ sarujābhyāṃ yaḥ prativātamudīkṣate | tasya vāyurujā'tyarthaṃ netrayorbhavati dhruvam

One whose eyes are sore and who looks into the wind will surely suffer, to the full, the pain of the wind in his eyes.

Verse 79 (12.139.79)

दुष्टं पन्थानमासाद्य यो मोहादभिपद्यते । आत्मनो बलमज्ञात्वा तदन्तं तस्य जीवितम् ॥

duṣṭaṃ panthānamāsādya yo mohādabhipadyate | ātmano balamajñātvā tadantaṃ tasya jīvitam

He who in delusion enters a bad road, not knowing his own strength, has come to the end of his life.

Verse 80 (12.139.80)

यस्तु वर्षमविज्ञाय क्षेत्रं कर्षति कर्षकः । हीनः पुरुषकारेण तस्य वै नाप्नुते फलम् ॥

yastu varṣamavijñāya kṣetraṃ karṣati karṣakaḥ | hīnaḥ puruṣakāreṇa tasya vai nāpnute phalam

A farmer who ploughs his field without knowing the rains, and lacking human effort, does not obtain the fruit.

Verse 81 (12.139.81)

यस्तु तिक्तं कषायं वा स्वादु वा मधुरं हितम् । आहारं कुरुते नित्यं सोऽमृतत्वाय कल्पते ॥

yastu tiktaṃ kaṣāyaṃ vā svādu vā madhuraṃ hitam | āhāraṃ kurute nityaṃ so'mṛtatvāya kalpate

The man who always eats food that is wholesome, whether bitter or astringent, or tasty or sweet, becomes fit for immortality.

Verse 82 (12.139.82)

पथ्यं मुक्त्वा तु यो मोहाद्दुष्टमश्नाति भोजनम् । परिणाममविज्ञाय तदन्तं तस्य जीवितम् ॥

pathyaṃ muktvā tu yo mohādduṣṭamaśnāti bhojanam | pariṇāmamavijñāya tadantaṃ tasya jīvitam

But the man who, leaving aside wholesome food, eats bad food through delusion, not knowing how it will turn out, has come to the end of his life.

Verse 83 (12.139.83)

दैवं पुरुषकारश्च स्थितावन्योन्यसंश्रयात् । उदात्तं कर्म वै तत्र दैवं क्लीबा उपासते ॥

daivaṃ puruṣakāraśca sthitāvanyonyasaṃśrayāt | udāttaṃ karma vai tatra daivaṃ klībā upāsate

Fate and human effort stand in mutual dependence. Of these, action is the exalted thing; it is the weak who rely on fate.

Verse 84 (12.139.84)

कर्म चात्महितं कार्यं तीक्ष्णं वा यदि वा मृदु । ग्रस्यतेऽकर्मशीलस्तु सदाऽनर्थैरकिंचनः ॥

karma cātmahitaṃ kāryaṃ tīkṣṇaṃ vā yadi vā mṛdu | grasyate'karmaśīlastu sadā'narthairakiṃcanaḥ

One should do what is good for oneself, whether harsh or mild. The man who does no work is devoured by misfortunes and is always destitute.

Verse 85 (12.139.85)

तस्मात्संशयितव्येऽर्थे कार्य एव पराक्रमः । सर्वस्वमपि संत्यज्य कार्यमात्महितं नरैः ॥

tasmātsaṃśayitavye'rthe kārya eva parākramaḥ | sarvasvamapi saṃtyajya kāryamātmahitaṃ naraiḥ

Therefore, even when the outcome is uncertain, effort must be made. Men should do what benefits themselves, even giving up all they have.

Verse 86 (12.139.86)

विद्या शौचं च दाक्ष्यं च बलं शौर्यं च पञ्चमम् । मित्राणि सहजान्याहुर्वर्तयन्तीह यैर्बुधाः ॥

vidyā śaucaṃ ca dākṣyaṃ ca balaṃ śauryaṃ ca pañcamam | mitrāṇi sahajānyāhurvartayantīha yairbudhāḥ

Learning, purity, skill, strength, and bravery as the fifth: these are called the friends one is born with, by which the wise make their living in the world.

Verse 87 (12.139.87)

निवेशनं च कुप्यं च क्षेत्रं भार्यां सुहृज्जनम् । एतान्युपचितान्याहुः सर्वत्र लभते पुमान् ॥

niveśanaṃ ca kupyaṃ ca kṣetraṃ bhāryāṃ suhṛjjanam | etānyupacitānyāhuḥ sarvatra labhate pumān

A dwelling, base metals, a field, a wife, and friends: these are called the things one accumulates, and a man gets them everywhere.

Verse 88 (12.139.88)

सर्वत्र रमते प्राज्ञः सर्वत्र च विरोचते । न विभीषयते किंचिद्भीषितो न बिभेति च ॥

sarvatra ramate prājñaḥ sarvatra ca virocate | na vibhīṣayate kiṃcidbhīṣito na bibheti ca

The wise man delights everywhere and shines everywhere. He frightens no one, and when frightened, he is not afraid.

Verse 89 (12.139.89)

नित्यं बुद्धिमतोऽप्यर्थः स्वल्पकोऽपि विवर्धते । दाक्ष्येण कुर्वतां कर्म संयमात्प्रतितिष्ठति ॥

nityaṃ buddhimato'pyarthaḥ svalpako'pi vivardhate | dākṣyeṇa kurvatāṃ karma saṃyamātpratitiṣṭhati

For a man of understanding, wealth always grows, even from a small beginning. Those who work with skill and self-control stand firm.

Note on the text: Corrected कर्मं → कर्म (misprint in Wikisource; stray anusvāra; CE karma).

Verse 90 (12.139.90)

गृहस्नेहावबद्धानां नराणामल्पमेधसाम् । कुस्त्री खादति मांसानि माघमां सेगवा इव ॥

gṛhasnehāvabaddhānāṃ narāṇāmalpamedhasām | kustrī khādati māṃsāni māghamāṃ segavā iva

A bad wife eats the flesh of men of small wit who are bound by attachment to home, as a female crab is eaten by her young.

Verse 91 (12.139.91)

गृहं क्षेत्राणि मित्राणि स्वदेश इति चापरे । इत्येवमवसीदन्ति नरा बुद्धिविपर्यये ॥

gṛhaṃ kṣetrāṇi mitrāṇi svadeśa iti cāpare | ityevamavasīdanti narā buddhiviparyaye

"Home, fields, friends, my own country," and other such things: it is thus that men sink when their judgment is turned upside down.

Verse 92 (12.139.92)

उत्पथाच्च विमानाच्च देशाद्दुर्भिक्षपीडितात् । अन्यत्र वसतिं गच्छेद्वसेद्वा नित्यमानितः ॥

utpathācca vimānācca deśāddurbhikṣapīḍitāt | anyatra vasatiṃ gacchedvasedvā nityamānitaḥ

One should leave a wrong path, a place of dishonour, and a country afflicted by famine, and go to live elsewhere, or else live where one is always honoured.

Verse 93 (12.139.93)

तस्मादन्यत्र यास्यामि वस्तुं नाहमिहोत्सहे । कृतमेतदनाहार्यं तव पुत्रे च पार्थिव ॥

tasmādanyatra yāsyāmi vastuṃ nāhamihotsahe | kṛtametadanāhāryaṃ tava putre ca pārthiva

Therefore I shall go elsewhere; I have no heart to stay here. This thing that has been done is beyond undoing, done by your son, O king.

Verse 94 (12.139.94)

कुभार्यां च कुपुत्रं च कुराजानं कुसौहृदम् । कुसंबन्धं कुदेशं च दूरतः परिवर्जयेत् ॥

kubhāryāṃ ca kuputraṃ ca kurājānaṃ kusauhṛdam | kusaṃbandhaṃ kudeśaṃ ca dūrataḥ parivarjayet

A bad wife, a bad son, a bad king, a bad friend, a bad connection, and a bad country: one should avoid them from afar.

Verse 95 (12.139.95)

कुमित्रे नास्ति विश्वासः कुभार्यायां कुतो रतिः । कुराज्ये निर्वृतिर्नास्ति कुदेशे नास्ति जीविका ॥

kumitre nāsti viśvāsaḥ kubhāryāyāṃ kuto ratiḥ | kurājye nirvṛtirnāsti kudeśe nāsti jīvikā

In a bad friend there is no trust; with a bad wife, where is delight? Under a bad king there is no peace, and in a bad country no livelihood.

Verse 96 (12.139.96)

कुपुत्रे सौहृदं नास्ति नित्यमस्थिरसौहृदम् । अवमानः कुसंबन्धे भवत्यर्थविपर्यये ॥

kuputre sauhṛdaṃ nāsti nityamasthirasauhṛdam | avamānaḥ kusaṃbandhe bhavatyarthaviparyaye

With a bad son there is no friendship, only a friendship that is never steady; with a bad connection there is dishonour when fortunes turn.

Note on the text: Corrected कुंसबन्धे → कुसंबन्धे (misprint in Wikisource; anusvāra misplaced; CE kusaṃbandhe).

Verse 97 (12.139.97)

सा भार्या या प्रियं ब्रूते स पुत्रो यत्र निर्वृतिः । तन्मित्रं यत्र विश्वासः स देशो यत्र जीवति ॥

sā bhāryā yā priyaṃ brūte sa putro yatra nirvṛtiḥ | tanmitraṃ yatra viśvāsaḥ sa deśo yatra jīvati

She is a wife who speaks pleasantly; he is a son in whom there is comfort; that is a friend in whom there is trust; that is a country where one can live.

Verse 98 (12.139.98)

यत्र नास्ति बलात्कारः स राजा तीव्रशासनः । स च यौनाभिसंबन्धो यः सतोऽपि बुभूषति ॥

yatra nāsti balātkāraḥ sa rājā tīvraśāsanaḥ | sa ca yaunābhisaṃbandho yaḥ sato'pi bubhūṣati

Where no force is used, that king rules with a firm hand. That too is a bond like kinship: it wishes to support even the good.

Note on the text: Wikisource यत्र नास्ति बलात्कारः … स च यौनाभिसंबन्धो यः सतोऽपि बुभूषति (CE: na caiva hy abhisaṃbandho daridraṃ yo bubhūṣati) is a recension variant and is kept; the sense is obscure, and the translation follows the reading as printed.

Verse 99 (12.139.99)

भार्या देशोऽथ मित्राणि पुत्रसंबन्धिबान्धवाः । एते सर्वे गुणवति धर्मनेत्रे महीपतौ ॥

bhāryā deśo'tha mitrāṇi putrasaṃbandhibāndhavāḥ | ete sarve guṇavati dharmanetre mahīpatau

Wife, country, friends, sons, in-laws, and relatives: all of these belong to a virtuous king whose guide is dharma.

Verse 100 (12.139.100)

अधर्मज्ञस्य विषये प्रजा नश्यन्ति निग्रहात् । राजा मूलं त्रिवर्गस्य अप्रमत्तोऽनुपालयन् ॥

adharmajñasya viṣaye prajā naśyanti nigrahāt | rājā mūlaṃ trivargasya apramatto'nupālayan

In the realm of one who does not know dharma, the people perish, for lack of restraint. The king is the root of the three aims of life, when he protects them heedfully.

Verse 101 (12.139.101)

बलिषड्भागमुद्धृत्य फलं समुपयोजयेत् । न रक्षति प्रजाः सम्यग्यः स पार्थिवतस्करः ॥

baliṣaḍbhāgamuddhṛtya phalaṃ samupayojayet | na rakṣati prajāḥ samyagyaḥ sa pārthivataskaraḥ

A king may take a sixth part as tribute and enjoy its yield; but one who does not protect his subjects well is a thief among kings.

Note on the text: Corrected बलिषङ्भागम् → बलिषड्भागम् (misprint in Wikisource; "a sixth part", CE baliṣaḍbhāgam).

Verse 102 (12.139.102)

दत्वाऽभयं यः स्वयमेव राजा । न तत्प्रमाणं कुरुतेऽर्थलोभात् । स सर्वलोकादुपलभ्य पापम् । अधर्मबुद्धिर्निरयं प्रयाति ॥

datvā'bhayaṃ yaḥ svayameva rājā | na tatpramāṇaṃ kurute'rthalobhāt | sa sarvalokādupalabhya pāpam | adharmabuddhirnirayaṃ prayāti

The king who, having himself promised safety, does not make the promise good out of greed for wealth, incurs sin from all the world; with his unrighteous mind he goes to hell.

Note on the text: Wikisource breaks the sandhi पापमधर्म- across the line end (पाप / मधर्मबुद्धिः); restored पापम् and अधर्मबुद्धिः (CE pāpam / adharmabuddhiḥ). Four lines, as the CE prints them in two lines (12.137.97).

Verse 103 (12.139.103)

दत्त्वाऽभयं स्वयं राजा प्रमाणं कुरुते यदि । स सर्वं सुखमाप्नोति प्रजा धर्मेण पालयन् ॥

dattvā'bhayaṃ svayaṃ rājā pramāṇaṃ kurute yadi | sa sarvaṃ sukhamāpnoti prajā dharmeṇa pālayan

But if a king, having promised safety, makes his word good, he obtains every happiness, protecting his subjects with dharma.

Verse 104 (12.139.104)

पिता भ्राता गुरुः शास्ता वह्निर्वैश्रवणो यमः । सप्त राज्ञो गुणानेतान्मनुराह प्रजापतिः ॥

pitā bhrātā guruḥ śāstā vahnirvaiśravaṇo yamaḥ | sapta rājño guṇānetānmanurāha prajāpatiḥ

Father, brother, teacher, instructor, fire, Vaishravana, and Yama: these seven are the attributes of a king, said Manu, the Lord of Creatures.

Verse 105 (12.139.105)

पिता हि राजा लोकस्य प्रजानां योऽनुकम्पिता । तस्मिन्मिथ्यापनीते हि तिर्यग्भवति मानवः ॥

pitā hi rājā lokasya prajānāṃ yo'nukampitā | tasminmithyāpanīte hi tiryagbhavati mānavaḥ

A king is the father of the world and of his people, if he is compassionate. When he is wrongly dealt with, the man who did so is reborn as an animal.

Verse 106 (12.139.106)

संभावयति मातेव दीनमप्युपपद्यते । दहत्यग्निरिवानिष्टान्यमयत्यहितांस्तदा ॥

saṃbhāvayati māteva dīnamapyupapadyate | dahatyagnirivāniṣṭānyamayatyahitāṃstadā

Like a mother he takes thought for even the wretched and protects them; like fire he burns the unwelcome, and he then restrains his foes.

Verse 107 (12.139.107)

इष्टेषु विसृजन्नर्थान्कुबेर इव कामदः । गुरुर्धर्मोपदेशेन गोप्ता च परिपालनात् ॥

iṣṭeṣu visṛjannarthānkubera iva kāmadaḥ | gururdharmopadeśena goptā ca paripālanāt

Like Kubera, the giver of desires, he bestows wealth on those he favours; he is a teacher by instruction in dharma, and a guardian by his protection.

Note on the text: Restored the lost syllables printed as "---": गुरुर्धर्मोपदे--- → गुरुर्धर्मोपदेशेन (CE gurur dharmopadeśena goptā ca paripālanāt).

Verse 108 (12.139.108)

यस्तु रञ्जयते राजा पौरजानपदान्गुणैः । न तस्य भ्रश्यते राज्यं गुणधर्मानुपालनात् ॥

yastu rañjayate rājā paurajānapadānguṇaiḥ | na tasya bhraśyate rājyaṃ guṇadharmānupālanāt

The king who pleases the townsfolk and the country folk by his virtues does not lose his kingdom, for he keeps to the duties of virtue.

Note on the text: Restored the lost syllables printed as "----" and "---": रञ्जयते ---- → रञ्जयते राजा and भ्रश्यते---ज्यं → भ्रश्यते राज्यं (CE rañjayate rājā, bhraśyate rājyaṃ).

Verse 109 (12.139.109)

यः सम्यक्प्रतिगृह्णाति पौरजानपदार्चनम् । स सुखं प्रेक्षते राजा इह लोके परत्र च ॥

yaḥ samyakpratigṛhṇāti paurajānapadārcanam | sa sukhaṃ prekṣate rājā iha loke paratra ca

The king who duly accepts the homage of townsfolk and country folk sees happiness in this world and in the next.

Note on the text: Restored the lost syllable printed as "---": यः सम्यक्प्रति---ह्णाति → यः सम्यक्प्रतिगृह्णाति (evident from the surviving ह्णाति). Not matched by the alignment: the verse is a recension variant of CE 12.137.104 (svayaṃ samupajānan hi paurajānapadakriyāḥ / sa sukhaṃ modate bhūpa iha loke paratra ca).

Verse 110 (12.139.110)

नित्योद्विग्नाः प्रजा यस्य करभारप्रपीडिताः । अनर्थैर्विप्रलुप्यन्ते स गच्छति पराभवम् ॥

nityodvignāḥ prajā yasya karabhāraprapīḍitāḥ | anarthairvipralupyante sa gacchati parābhavam

The king whose subjects, ever uneasy, are crushed by the burden of taxes and robbed by misfortunes, goes to ruin.

Note on the text: Corrected करुभार → करभार (misprint in Wikisource; "burden of taxes", CE karabhāra).

Verse 111 (12.139.111)

प्रजा यस्य विवर्धन्ते सरसीव महोत्पलम् । स राजा सर्वसुखदः स्वर्गलोके महीयते ॥

prajā yasya vivardhante sarasīva mahotpalam | sa rājā sarvasukhadaḥ svargaloke mahīyate

The king whose subjects flourish like a great lotus in a lake, who gives every happiness, is exalted in the world of heaven.

Verse 112 (12.139.112)

बलिना विग्रहो राजन्न कदाचित्प्रशस्यते । बलिना विग्रही तस्य कुतो राज्यं कुतः सुखम् ॥

balinā vigraho rājanna kadācitpraśasyate | balinā vigrahī tasya kuto rājyaṃ kutaḥ sukham

War with a stronger man, O king, is never praised. For one who is at war with the strong, where is kingdom, where is happiness?

Verse 113 (12.139.113)

सैवमुक्त्वा शकुनिका ब्रह्मदत्तं नराधिपम् । राजानं समनुज्ञाप्य जगामाभीप्सितां दिशम् ॥

saivamuktvā śakunikā brahmadattaṃ narādhipam | rājānaṃ samanujñāpya jagāmābhīpsitāṃ diśam

Having spoken thus, the bird took leave of Brahmadatta, the king, and went off in the direction she desired.

Verse 114 (12.139.114)

एतत्ते ब्रह्मदत्तस्य पूजन्या सह भाषितम् । मयोक्तं भरतश्रेष्ठ किमन्यच्छ्रोतुमिच्छसि ॥

etatte brahmadattasya pūjanyā saha bhāṣitam | mayoktaṃ bharataśreṣṭha kimanyacchrotumicchasi

This is what Brahmadatta and Pujani said to each other, as I have told it to you, best of the Bharatas. What else do you wish to hear?