The Great Essence of Ethics (II)

Verse 1 (garuda.1.110.1)

सूत उवाच । योध्रुवाणि परित्यज्य ह्यधुवाणि निषेवते । ध्रुवाणि तस्य नश्यन्ति ह्यध्रुवं नष्टमेव च

sūta uvāca yodhruvāṇi parityajya hyadhuvāṇi niṣevate dhruvāṇi tasya naśyanti hyadhruvaṁ naṣṭameva ca

Suta said: He who, abandoning what is certain, pursues what is uncertain — his certain things are destroyed, and the uncertain thing too is lost.

Verse 2 (garuda.1.110.2)

वाग्यन्त्रहीनस्य नरस्य विद्या शस्त्रं यथा कापुरुषस्य हस्ते । न तुष्टिमुत्पादयते शरीरे ह्यन्धस्य दारा इव दर्शनीयाः

vāgyantrahīnasya narasya vidyā śastraṁ yathā kāpuruṣasya haste na tuṣṭimutpādayate śarīre hyandhasya dārā iva darśanīyāḥ

Learning, for a man devoid of restrained speech, is like a weapon in a coward's hand; it produces no satisfaction — like a beautiful wife for a blind man.

Verse 3 (garuda.1.110.3)

भोज्ये भोजनशक्तिश्च रतिशक्तिर्वरस्त्रियः । विभवे दानशक्तिश्च नाल्पस्य तपसः फलम्

bhojye bhojanaśaktiśca ratiśaktirvarastriyaḥ vibhave dānaśaktiśca nālpasya tapasaḥ phalam

The capacity to enjoy food when available, the capacity for pleasure with a beautiful wife, and the capacity to give when wealthy — these are not the fruit of little austerity.

Verse 4 (garuda.1.110.4)

अग्निहोत्रफला वेदाः शीलवृत्तिफलं शुभम् । रतिपुत्रफला दारा दत्तभुक्तफलं धनम्

agnihotraphalā vedāḥ śīlavṛttiphalaṁ śubham ratiputraphalā dārā dattabhuktaphalaṁ dhanam

The Vedas have the Agnihotra as their fruit; auspicious conduct has good character as its fruit; a wife has pleasure and children as her fruit; wealth has giving and enjoyment as its fruit.

Verse 5 (garuda.1.110.5)

वरयेत्कुलजां प्राज्ञो विरूपामपि कन्यकाम् । सुरूपां सुनितम्बाञ्च नाकुलीनां कदाचन

varayetkulajāṁ prājño virūpāmapi kanyakām surūpāṁ sunitambāñca nākulīnāṁ kadācana

A wise man should choose a maiden of good family, even if plain in appearance, rather than one beautiful but of low birth — never the latter.

Verse 6 (garuda.1.110.6)

अर्थेनापि हि किं तेन यस्यानर्थे तु संगतिः । को हि नाम शिखाजातं पन्नगस्य मणिं हरेत्

arthenāpi hi kiṁ tena yasyānarthe tu saṁgatiḥ ko hi nāma śikhājātaṁ pannagasya maṇiṁ haret

What use is even wealth if its acquisition leads to ruin? Who indeed would dare take the jewel on a serpent's crest?

Verse 7 (garuda.1.110.7)

हविर्दुष्टकुलद्वाह्यं बालादपि सुभाषितम् । अमेध्यात्काञ्चनं ग्राह्यं स्त्रीरत्नं दुष्कुलादपि

havirduṣṭakuladvāhyaṁ bālādapi subhāṣitam amedhyātkāñcanaṁ grāhyaṁ strīratnaṁ duṣkulādapi

A sacrificial offering should be accepted even from a family of ill repute; good counsel, even from a child; gold, even from something unclean; a jewel of a woman, even from a low family.

Verse 8 (garuda.1.110.8)

विषादप्यमृतं ग्राह्यममेध्यादपि काञ्चनम् । नीचादप्युत्तमां विद्यां स्त्रीरत्नं दुष्कुलादपि

viṣādapyamṛtaṁ grāhyamamedhyādapi kāñcanam nīcādapyuttamāṁ vidyāṁ strīratnaṁ duṣkulādapi

Nectar should be accepted even from poison; gold, even from something unclean; excellent learning, even from a lowly person; a jewel of a woman, even from a low family.

Verse 9 (garuda.1.110.9)

न राज्ञा सह मित्रत्वं न सर्पो निर्विषः क्रचित् । न कुलं निर्मलं तत्र स्त्रीजनो यत्र जायते

na rājñā saha mitratvaṁ na sarpo nirviṣaḥ kracit na kulaṁ nirmalaṁ tatra strījano yatra jāyate

There is no true friendship with a king; a snake is never without venom; no family, wherever women are born, is entirely without fault.

Verse 10 (garuda.1.110.10)

कुले नियोजयेद्भक्तं पुत्रं विद्यासु योजयेत् । व्यसने योजयेच्छत्रुमिष्टं धर्मे नियोज्येत्

kule niyojayedbhaktaṁ putraṁ vidyāsu yojayet vyasane yojayecchatrumiṣṭaṁ dharme niyojyet

One should employ a devoted person in family matters; a son should be engaged in learning; an enemy should be directed into vice; and a friend, into dharma.

Verse 11 (garuda.1.110.11)

स्थानेष्वेव प्रयोक्ताव्या भृत्याश्चाभरणानि च । न हि चूडामणिः पादे शोभते वै कदाचन

sthāneṣveva prayoktāvyā bhṛtyāścābharaṇāni ca na hi cūḍāmaṇiḥ pāde śobhate vai kadācana

Servants, like ornaments, should be employed only in their proper places; a crest-jewel never looks beautiful on the foot.

Verse 12 (garuda.1.110.12)

चूडामणिः समुद्रोऽग्निर्घण्टा चाखण्डमम्बरम् । अथवा पृथिवीपालो मूर्ध्नि पादे प्रमादतः

cūḍāmaṇiḥ samudro'gnirghaṇṭā cākhaṇḍamambaram athavā pṛthivīpālo mūrdhni pāde pramādataḥ

A crest-jewel, the ocean, fire, a bell, the whole sky, or a king — these belong at the head; through carelessness placed at the foot, their dignity is lost.

Verse 13 (garuda.1.110.13)

कुसुमस्तबकस्येव द्वे गती तु मनस्विनः । मूर्ध्नि वा सर्वलोकानां शीर्षतः पतितो वने

kusumastabakasyeva dve gatī tu manasvinaḥ mūrdhni vā sarvalokānāṁ śīrṣataḥ patito vane

Like a cluster of flowers, the resolute man has two possible fates: either upon the head of all the world, or fallen from the crown, lying in the forest.

Verse 14 (garuda.1.110.14)

कनकभूषणसंग्रहणोचितो यदि मणिस्त्रपुणि प्रतिबध्यते । न च विरौति न चापि स शोभते भवति योजयितुर्वचनीयता

kanakabhūṣaṇasaṁgrahaṇocito yadi maṇistrapuṇi pratibadhyate na ca virauti na cāpi sa śobhate bhavati yojayiturvacanīyatā

If a jewel fit to be set in gold is instead set in tin, it neither protests nor does it shine; but the one who set it wrongly incurs blame.

Verse 15 (garuda.1.110.15)

वाजिवारणलौहानां काष्ठपाषाणवाससाम् । नारीपुरुषतोयानामन्तरं महदन्तरम्

vājivāraṇalauhānāṁ kāṣṭhapāṣāṇavāsasām nārīpuruṣatoyānāmantaraṁ mahadantaram

Among horses, elephants, metals, wood, stones, garments, women, men, and waters — there is a great difference between individual instances of each.

Verse 16 (garuda.1.110.16)

कदर्थितस्यापि हि धैर्यवृत्तेर्न शक्यते सर्वगुणप्रमाथः । अधः खलेनापि कृतस्य वह्नेर्नाधः शिखा याति कदाचिदेव

kadarthitasyāpi hi dhairyavṛtterna śakyate sarvaguṇapramāthaḥ adhaḥ khalenāpi kṛtasya vahnernādhaḥ śikhā yāti kadācideva

Even when a man of firm resolve is humiliated, the destruction of all his virtues is not possible; even if fire is placed low by a wicked person, its flame never points downward.

Verse 17 (garuda.1.110.17)

न सदश्वः कशाघातं सिंहो न गजगर्जितम् । वीरो वा परनिर्दिष्टं न सहेद्भीमनिः स्वनम्

na sadaśvaḥ kaśāghātaṁ siṁho na gajagarjitam vīro vā paranirdiṣṭaṁ na sahedbhīmaniḥ svanam

A fine horse does not tolerate the whip's blow; a lion does not tolerate an elephant's roar; a hero likewise does not tolerate being commanded by another, nor a terrifying, hostile sound.

Verse 18 (garuda.1.110.18)

यदि विभवविहीनः प्रच्युतो वाशु दैवान्न तु खलजनसेवां काङ्क्षयेन्नैव नीचाम् । न तृणमदनकार्ये सुक्षुधार्तोऽत्ति सिंहः पिबति रुधिरमुष्णं प्रायशः कुञ्चराणाम्

yadi vibhavavihīnaḥ pracyuto vāśu daivānna tu khalajanasevāṁ kāṅkṣayennaiva nīcām na tṛṇamadanakārye sukṣudhārto'tti siṁhaḥ pibati rudhiramuṣṇaṁ prāyaśaḥ kuñcarāṇām

Even if bereft of wealth or fallen by fate, one should never desire to serve the wicked or the base. A lion, even greatly tormented by hunger, does not eat grass — it generally prefers to drink the warm blood of elephants.

Verse 19 (garuda.1.110.19)

सकृद्दुष्टञ्च यो मित्रं पुनः सन्धातुमिच्छति । स मृत्युमेव गृह्णीयाद्गर्भमश्वतरी यथा

sakṛdduṣṭañca yo mitraṁ punaḥ sandhātumicchati sa mṛtyumeva gṛhṇīyādgarbhamaśvatarī yathā

He who wishes to reconcile with a friend who has once proven treacherous embraces death itself — like a mule carrying a fetus, which is fatal to her.

Verse 20 (garuda.1.110.20)

शत्रोरपत्यानि प्रियंवदानि नोपेक्षितव्यानि बुधैर्मनुष्यैः । तान्येव कालेषु विपत्कराणि विषस्य पात्राण्यपि दारुणानि

śatrorapatyāni priyaṁvadāni nopekṣitavyāni budhairmanuṣyaiḥ tānyeva kāleṣu vipatkarāṇi viṣasya pātrāṇyapi dāruṇāni

The offspring of an enemy, though speaking sweetly, should not be disregarded by wise men — for in due time they become the very causes of calamity, like a sweet-seeming vessel of poison.

Verse 21 (garuda.1.110.21)

उपकारगृहीतेन शत्रुणा शत्रुमुद्धरेत् । पादलग्नं करस्थेन कण्टकेनैव कण्टकम्

upakāragṛhītena śatruṇā śatrumuddharet pādalagnaṁ karasthena kaṇṭakenaiva kaṇṭakam

With an enemy won over by a favor, one should destroy another enemy — just as a thorn stuck in the foot is removed with another thorn held in the hand.

Verse 22 (garuda.1.110.22)

अपकारपरान्नित्यं चिन्त येन्न कदाचन । स्वयमेव पतिष्यन्ति कूलजाता इव द्रुमाः

apakāraparānnityaṁ cinta yenna kadācana svayameva patiṣyanti kūlajātā iva drumāḥ

One should never constantly worry about those bent on doing harm; they will fall of their own accord, like trees grown on a riverbank.

Verse 23 (garuda.1.110.23)

अनर्था ह्यर्थरूषाश्च अर्थाश्चानर्थरूपिणः । भवन्ति ते विनाशाय दैवायत्तस्य वै सदा

anarthā hyartharūṣāśca arthāścānartharūpiṇaḥ bhavanti te vināśāya daivāyattasya vai sadā

Misfortunes appear in the guise of benefits, and seeming benefits appear in the guise of misfortune; these always lead to the ruin of one subject to fate.

Verse 24 (garuda.1.110.24)

कार्यकालोचितापापा मतिः सञ्जायते हि वै । सानुकूले तु दैवे शं पुंसः सर्वत्र जायते

kāryakālocitāpāpā matiḥ sañjāyate hi vai sānukūle tu daive śaṁ puṁsaḥ sarvatra jāyate

A judgment suited to the time and occasion of an undertaking, free of fault, indeed arises; and when fate is favorable, well-being for a man arises everywhere.

Verse 25 (garuda.1.110.25)

धनप्रयोगकार्येषुः तथा विद्या गमेषु च । आहारे व्यवहारे च त्यक्तलज्जः सदा भवेत्

dhanaprayogakāryeṣuḥ tathā vidyā gameṣu ca āhāre vyavahāre ca tyaktalajjaḥ sadā bhavet

In matters of investing wealth, in pursuing learning, in eating, and in worldly dealings, one should always be free of excessive hesitation.

Verse 26 (garuda.1.110.26)

धनिनः श्रोत्रियो राजा नदी वैद्यस्तु पञ्चमः । पञ्च यत्र न विद्यन्ते न कुर्यात्तत्रत्र संस्थितिम्

dhaninaḥ śrotriyo rājā nadī vaidyastu pañcamaḥ pañca yatra na vidyante na kuryāttatratra saṁsthitim

A wealthy man, a learned brahmin, a king, a river, and a physician as the fifth — where these five do not exist, one should not establish permanent residence.

Verse 27 (garuda.1.110.27)

लोकयात्रा भयं लज्जा दाक्षिण्यं दानशीलता । पञ्च यत्र न विद्यन्ते न तत्र दिवसं वसेत्

lokayātrā bhayaṁ lajjā dākṣiṇyaṁ dānaśīlatā pañca yatra na vidyante na tatra divasaṁ vaset

Social propriety, fear of wrongdoing, modesty, courtesy, and generosity — where these five do not exist, one should not stay even a single day.

Verse 28 (garuda.1.110.28)

कालविच्छोत्रियो राजा नदी साधुश्च पञ्चमः । एते यत्र न विद्यन्ते तत्र वासं न कारयेत्

kālavicchotriyo rājā nadī sādhuśca pañcamaḥ ete yatra na vidyante tatra vāsaṁ na kārayet

One who knows the right times, a learned brahmin, a king, a river, and a good man as the fifth — where these do not exist, one should not make one's dwelling.

Verse 29 (garuda.1.110.29)

नैकत्र परिनिष्ठास्ति ज्ञानस्य किल शौनक । सर्वः सर्वं न जानाति सर्वज्ञो नास्ति कुत्रचित्

naikatra pariniṣṭhāsti jñānasya kila śaunaka sarvaḥ sarvaṁ na jānāti sarvajño nāsti kutracit

Indeed, O Shaunaka, knowledge does not rest completely in any one place; no one knows everything; there is no omniscient being anywhere.

Verse 30 (garuda.1.110.30)

न सर्ववित्कश्चिदिहास्ति लोके नात्यन्तमूर्खो भुवि चापि कश्चित् । ज्ञानेन नीचोत्तममध्यमेन योऽयं विजानाति स तेन विद्वान्

na sarvavitkaścidihāsti loke nātyantamūrkho bhuvi cāpi kaścit jñānena nīcottamamadhyamena yo'yaṁ vijānāti sa tena vidvān

No one in this world knows everything, nor is anyone on earth utterly foolish; whoever understands things by means of low, middling, and high knowledge — by that measure he is called a learned man.