युधिष्ठिर उवाच उक्तो मन्त्रो महाबाहो विश्वासो नास्ति शत्रुषु। कथं हि राजा वर्तेत यदि सर्वत्र नाथसेत्॥
Yudhishthira said You have prescribed, O mighty one, that no confidence should be reposed in enemy. But how would the king maintain himself if he were not to confide in anybody?
विश्वासाद्धिं पर राजन् राज्ञामुत्पद्यते भयम्। कथं हि नाश्वसन् राजा शत्रून् जयति पार्थिवः॥
O king, you have said, great danger arises to kings from confidence. But how, ) monarch, can a king, without trust on others, conquers his enemies.
एतन्मे संशयं छिन्धि मतिर्मे सम्प्रमुह्यति। अविश्वासकथामेतामुपश्रुत्य पितामह॥
Kindly dispel this doubt of mine. My mind is confused, O grandfather, at what I have heard you say on the subject of mistrust.
भीष्म उवाच शृणुष्व राजन् यद् वृत्तं ब्रह्मदत्तनिवेशने। पूजन्या सह संवादं ब्रह्मदत्तस्य भूपतेः॥
Bhishma said Hear, O king, what took place at the residence of Brahmadatta, viz., the conversation between Pujani and king Brahmadatta.
काम्पिल्ये ब्रह्मदत्तस्य त्वन्तःपुरनिवासिनी। पूजनी नाम शकुनिर्दीर्घकालं सहोषिता॥
There was a bird named Pujani who lived for a considerable time with king Brahmadatta in the inner apartments of his palace at Kampilya.
रुतज्ञा सर्वभूतानां यथा वै जीवजीवकः। सर्वज्ञा सर्वतत्त्वज्ञा तिर्यग्योनिं गतापि सा॥
Like the bird Jivajivaka, Pujani could imitate the cries of all animals. Though a bird by birth, she had acquired great knowledge and was conversant with every truth.
अभिप्रजाता सा तत्र पुत्रमेकं सुवर्चसम्। समकालं च राज्ञोऽपि देव्यां पुत्रो व्यजायत॥
While residing there, she brought forth a highly effulgent young one. simultancously the king also beget on his queen a son.
तयोरर्थे कृतज्ञा सा खेचरी पूजनी सदा। समुद्रतीरं सा गत्वा आजहार फलद्वयम्॥
Out of gratefulness for the shelter of the king's roof, Pujani used to go daily to the shores of the ocean and bring a couple of fruits for the nourishment of her own young one and the infant prince.
पुष्ट्यर्थं च स्वपुत्रस्य राजपुत्रस्य चैव हा फलमेकं सुतायादाद् राजपुत्राय चापरम्॥ अमृतास्वादसदृशं बलतेजोऽभिवर्धनम्। आदायादाय सैवाशु तयोः प्रादात् पुनः पुनः॥
She gave one of those fruits to her own child and the other to the prince. The fruits she brought were sweet like ambrosia, and capable of increasing strength and energy. Every day she brought them and every day she distributed them in the same way. The infant prince gained great strength from the fruit which Pujani give him.
ततोऽगच्छत् परां वृद्धिं राजपुत्रः फलाशनात्। ततः स धाच्या कक्षेण उह्यमानो नृपात्मजः॥ ददर्श तं पक्षिसुतं बाल्यादागत्य बालकः। ततो बाल्याच्च यत्नेन तेनाक्रीडत पक्षिणा॥
One day the infant prince, while carried by the nurse on her arms saw the little young one of Pujani. Going down from the nurse's arms, the child ran towards the bird, and out of childish impulse, began to sport with it, liking the same very much.
शून्ये च तमुपादाय पक्षिणं समजातकम्। हत्वा ततः स राजेन्द्र धात्र्या हस्तमुपागतः॥
At length, raising the bird which was to the same age with himself with his hands, the prince pressed it to death and then returned to his nurse.
अथ सा पूजनी राजन्नागमत् फलहारिणी। अपश्यन्निहतं पुत्रं तेन बालेन भूतले॥
The bird, O king, who had as usual been out in her search of fruits, returning to the palace, and saw her young one lying on the ground, killed by the prince.
वाष्पपूर्णमुखी दीना दृष्ट्वा तं रुदती सुतम्। पूजनी दुःखसंतप्ता रुदती वाक्यमब्रवीत्॥ क्षत्रिये सगतं नास्ति न प्रीतिर्न च सौहृदम्। कारणात् सान्त्वयन्त्येते कृतार्थाः संत्यजन्ति च॥
Seeing her son dead, Pujani, with tears trickling down her cheeks, and heart burning with grief, wept bitterly and said,-Alas nobody should live with a Kshatriya or contract friendship with him, or take pleasure in having any connection with him! When they have any object in view, they behave with courtesy. When that object is accomplished, they abandon the instrument.
क्षत्रियेषु न विश्वासः कार्यः सर्वापकारिषु। अपकृत्यापि सततं सान्त्वयन्ति निरर्थकम्॥
The Kshatriyas do evil to all. They should never be trusted. Even after doing an injury they always try to solace and assure the injured for nothing.
अहमस्य करोम्यद्य सदृशीं वैरयातनाम्। कृतघ्नस्य नृशंसस्य भृशं विश्वासघातिनः॥
I shall, forsooth, wreak vengeance, for this act of enmity upon this truthless and ungrateful betrayer of trust.
सहसंजातवृद्धस्य तथैव सहभोजिनः। शरणागतस्य च वधस्त्रिविधं ह्येव पातकम्॥
He has been guilty of three-fold sins taking the life of one that was born on the same day with him and that was being brought up with him in the same place, that used to eat with him, and that depended on him for protection.
इत्युक्त्वा चरणाभ्यां नेत्रे नृपसुतस्य सा। भित्त्वा स्वस्था तत इदं पूजनी वाक्यमब्रवीत्॥ इच्छयेह कृतं पापं सद्यस्तं चोपसर्पति। कृतं प्रतिकृतं येषां न नश्यति शुभाशुभम्॥
Having said these words aside, Pujani, with her talons, pierced the eyes of the prince, and finding some comfort from that act of vengeance, once more said,-A sinful deed, committed with deliberation, assails the doer without any loss of time. They, however, who avenge an injury, never lose their merit.
पापं कर्म कृतं किंचिद् यदि तस्मिन् न दृश्यते। नृपते तस्य पुत्रेषु पौत्रेष्वपि च नतृषु॥
If the fruits of a sinful act be not seen in the perpetrator himself, they would certainly be seen. O king, in his sons; or son's sons, ci daughter's sons!
तु ब्रह्मदत्तः सुतं दृष्ट्वा पूजन्याहृतलोचनम्। कृते प्रतिकृतं मत्वा पूजनीमिदमब्रवीत्॥
Seeing his son blinded by Pujani, and considering the act to have been proper vengeance for what his son nad done, Brahmadatta said these words to Pujani.
ब्रह्मदत्त उवाच अस्ति वै कृतमस्माभिरस्ति प्रतिकृतं त्वया। उभयं तत् समीभूतं वस पूजनि मा गमः॥
An injury, was done by us to you. You have avenged it by doing an injury in return. The account is settled. Do not leave your present residence. On the other hand, continue to live here, O Pujani.
पूजन्युवाच सकृत् कृतापराधस्य तत्रैव परिलम्बतः। न तद् बुधाः प्रशंसन्ति श्रेयस्तत्रापसर्पणम्॥
The learned never speak high of the conduct of a person, who having once injured another continues to live with that other. Under such circumstances it is always better for the injurer to quit his old place.
सान्त्वे प्रयुक्ते सततं कृतवैरे न विश्वसेत्। क्षिप्रं स बध्यते मूढो न हि वैरं प्रशाम्यति॥
One should never trust the soothing assurances received from an injured party. The fool that trusts such assurances is soon ruined. Enmity is not quickly cooled.
अन्योन्यकृतवैराणां पुत्रपौत्रं नियच्छति। पुत्रपौत्रविनाशे च परलोकं नियच्छति॥
The very sons and grandsons of persons, who have injured each other, meet with destruction. For such destruction of their children, they lose the next world also.
सर्वेषां कृतवैराणामविश्वासः सुखोदयः। एकान्ततो न विश्वासः कार्यो विश्वासघातकैः॥
Amongst imn who have injured one another, distrust would yield happiness. One who has betrayed confidence should never be trusted in the least.
न विश्वसेदविश्वस्ते विश्वस्ते नातिविश्वसेत्। विश्वासाद् भयमुत्पन्नमपि मूलं निकृन्तति। कामं विश्वासयेदन्यान् परेषां च न विश्वसेत्॥
One, who is not worthy of confidence should not be trusted; nor should too much trust be reposed in a person worthy of trust. The danger originating from blind confidence engenders absolute destruction. One should try to sccure the confidence of others. One, however, should never place confidence in others.
माता पिता बान्धवानां वरिष्ठौ भार्या जरा बीजमात्रं तु पुत्रः। भ्राता शत्रुः क्लित्रपाणिर्वयस्य आत्मा ह्येकः सुखदुःखस्य भोक्ता॥
The parents only are the best of friends. The wife is merely a soil for sowing seeds. The son is only one's seed. The brother is an enemy. The friend or companion wants to have his palms oiled if he is to continue so. One's own self enjoys or suffers one's happiness or misery.
अन्योन्यकृतवैराणां न संधिरुपपद्यते। स च हेतुरतिक्रान्तो यदर्थमहमावसम्॥
Real peace cannot live amongst persons who have injured one another. No such necessity exists any longer for which I livea here.
पूजितस्यार्थमानाभ्यां जन्तोः पूर्वापकारिणः। मनो भवत्यविश्वस्तं कर्म त्रासयतेऽबलान्॥
The mind of a person who has once injured another, becomes naturally filled with want of confidence, if he sees the injured person adoring him with gifts and honours. Such conduct especially when shorn by the strong, always strikes the weak with fear.
पूर्वं सम्मानन, यत्र पश्चाच्चैव विमानना। जह्यात् तत् सत्त्ववान् स्थानं शत्रो:सम्मानितोऽपिसन्।।
An intelligent person should leave that place where he first meets with honour in order to meet next with dishonour and injury. Despite any subsequent honour that he might get from his enemy, he should act thus.
उषितास्मि तवागारे दीर्घकालं समर्चिता। तदिदं वैरमुत्पन्नं सुखमाशु व्रजाम्यहम्॥
I have lived in your house for a long time, respected all along by you. a cause of eninity, however, has at last taken place. I should, therefore, quit this place without any hesitation.
ब्रह्मदत्त उवाच यः कृते प्रतिकुर्याद् वै न स तत्रापरानुयात्। अनृणस्तेन भवति वस पूजनि मा गमः॥
Brahmadatta said One, who does return injury for an injury, is never considered as offending. Indeed, the avenger closes his account by such behaviour. Therefore, O Pujani, continue to live here without quitting this place!
पूजन्युवाच न कृतस्य तु कर्तुश्च सख्यं संधीयते पुनः हृदयं तत्र जानाति कर्तुश्चैव कृतस्य च॥
Pujani said No friendship can again be formed between a person who has injured and him who has inflicted an injury in return. The hearts cannot forget what has taken place.
ब्रह्मदत उवाच कृतस्य चैव कर्तुश्च सख्यं संधीयते पुनः। वैरस्योपशमो दृष्टः पापं नोपाप्नुते पुनः॥
It is necessary that an injurer and the avenger of the injury should be united. Mutual enmity upon such a union has been seen to cool down. Usually, no fresh injury occurs.
पूजन्युवाच नास्ति वैरमतिक्रान्तं सान्त्वितोऽस्मीति नाश्वसेत्। विश्वासाद् वसते लोके तस्माच्छ्रेयोऽप्यदर्शनम्॥
Enmity originating from mutual injuries can never die. The person injured should never trust his enemies, drinking-O I have been comforted with assurances of good will!-In this world, men frequently suffer destruction for (misplaced) confidence. Therefore, it is necessary that we should no longer meet each other.
तरसा ये न शक्यन्ते शस्त्रैः गुनिशितैरपि। साम्ना तेऽपि निगृह्यन्ते गजा इव करेणुभिः॥
Those, who cannot be subdued by force and Sharp weapons, can be conquered by insincere professions of love like (wild) elephants through a (tame) she-elephant.
ब्रह्मदत्त उवाच संवासाज्जायते स्नेहो जीवितान्तकरेष्वपि। अन्योन्यस्य च विधास: श्वपधेन शुनो पथा॥
For two persons living together, even if one indlicts upon the other deadly injury, fraternal love and mutual trist naturally raise between them, as in the case of the Chandala and the dog.
अन्योन्कृतवैराणां संवासान्मृदुतां गतम्। नैव तिष्ठति तद् वैरं पुष्करस्थमिवोदकम्॥
Amongst persons who have ir jured one another, living together blunts the sharpness of enmily. Indeed, that enmity does not last long, but disappears quickly like water poured upon the leaf of a louts.
पूजन्युवाच वैरं पञ्चसमुत्थानं तच्च बुध्यन्ति पण्डिताः। स्त्रीकृतं वास्तुजं वाजं ससापत्नापराधजम्॥
Pujani said Emmity originates from five causes. Learned persons know it. Those five catises are woman, land, harsh words, natural disagreement, and injury.
तत्र दाता न हन्तव्यः क्षत्रियेणशेषतः। प्रकाशं वाप्रकाशं वा बुद्दा दोषबलाबलम्॥
When the person, with whom enmity takes place, happens to be a liberal man, he should never be killed, particularly by a Kshatriya, openly or by hidden means. In such a case, the man's fault should be duly considered.
कृतवैरे न विश्वासः कार्यस्विह सुहृद्यपि। छन्नं संतिष्ठते वैरं गूढोऽग्निरिव दारुषु।:४४॥
When enmity has arisen with even a friend, no further trust should be placed in him. Feelings of enmity lie hidden like fire in forest.
न वित्तेन न पारुष्यैर्न सान्त्वेन न च श्रुतैः। कोपाग्निः शाम्यते राजस्तोयाग्निरिव सागरे॥
Like the Aurvya fire within the waters of the ocean, the fire of enmity can never be put out by presents of riches, by display of prowess, by conciliation or by scriptural learning.
न हि पैधानिसस्त: कर्न चाप्यपराधजम्। शाम्यत्यदग्ध्वा नृपते विना टेकतर६. पात्॥
The fire of eninity, once lighted.-the result of an injury once inflicted,-is never extinguished, O king, without destroying the right one of the parties.
सत्कृतस्यार्थमानाभ्यां तत्र पूर्वापकारिणः। नादेयोऽमित्रविश्वास: कर्म त्रासयतेऽबलान्॥
One, having injured a person, should never trust him again as his friend, even inough he might have (after the infliction of the injury) adored him with wealth and honours. Injury thus inflicted fills the injurer with fear,
नैवापकारे कस्मिंश्चिदहं त्वयि तथा भवान्। उषितास्मि गृहेऽहं ते नेदानी विश्वसाम्यहम्॥
I never injured you, You also did never do me an injury. Therefore. I lived in your house. All that is changed, ind at present I cannot trust you.
ब्रह्मदत्त उवाच कालेन क्रियते कार्य तथैव विविधाः क्रियाः। कालेनैते प्रवर्तन्ते कः कस्येहापराध्यति॥
Brahmadatta said It is Time that does every work. There are various sorts all of which proceed form Time. Who, therefore, injures whom?
तुल्यं चोभे प्रवर्तेते मरणं जन्म चैव ह। कार्यते चैव कालेन तन्निमित्तं न जीवति॥
Birth and Death take place in the same way. Creatures act under the influence of Time, and it is in consequence also of Time that they cease to live.
वध्यन्ते युगपत् केचिदेकैकस्य न चापरे। कालो दहति भूतानि सम्प्राप्याग्निरिवेन्धनम्॥
Some are seen to die at once. Some die one at a time. Some are seen to live for a long time. Like fire consuming the fuel it gets, Time destroys all creatures.
नाहं प्रमाणं नैव त्वमन्योन्यं कारणं शुभे। कालो नित्यमुपादत्ते सुखं दुःखं च देहिनाम्॥
O blessed lady, I am, therefore, not the cause of your sorrow, nor are you the cause of inine. It is time which always ordains the happiness and misery of embodied creatures.
एवं वसेह सस्नेहा यथाकाममर्हिसिता। यत् कृतं तत् तु मे क्षान्तं त्वंच वै क्षम पूजनि॥
Do you then continue to live here at your pleasure, with love for me and without fear of any injury from me. What you have done has been forgiven by me. Do you also forgive me, O Pujani.
पूजन्युवाच यदि कालः प्रमाणं ते न वैरं कस्यचिद् भवेत्। कस्मात् त्वपचितिं यान्ति बान्धवा बान्धवैहतैः॥
If Time, as you say, be the cause of all acts, then, of course, nobody can entertain fevlings of enmity towards anybody on earth. I ask, however, why do friends and kinsmen, when friends and kinsmen are killed, try to avenge the latter.
कस्माद् देवासुराः पूर्वमन्योन्यमभिजन्निरे। यदि कालेन निर्याणं सुखं दुःखं भवाभवौ॥ भिषजो भैषजं कर्तुं कस्मादिच्छन्ति रोगिणः। यदि कालेन पच्यन्ते भेषजैः किं प्रयोजनम्॥
Why also did the gods and the Asuras in days of old kill each other in battle? If it is Time that begets happiness and misery and birth and death, why do physicians then seek to administer medicines to the sick? If it is Time that is shaping the course of everything, what need is thereof medicines,
प्रलापः सुमहान् कस्मात् क्रियते शोकमूच्छितैः। यदि कालः प्रमाणं ते कस्माद् धर्मोऽस्ति कर्तुषु॥
Why do people, deprived of their senses by grief, indulge in such lamentations? If Time, as you say, be the cause of all works, how can religious merit be acquired by persons performing religious acts?
तव पुत्रो ममापत्यं हतवान् स हतो मया। अनन्तरं त्वयाहं च हन्तव्या हि नराधिप॥
Your son killed my child. I have injured him for that. I have by inat act, o king, become liable to be killed by you.
अहं हि पुत्रशोकेन कृतपापा तवात्मजे। यथा त्वया प्रहर्तव्यं तथा तत्त्वं च मे शृणु॥
Moved by grief for my son, I have thus injured your son. Listen now to the reason why I should be killed by you.
भक्ष्यार्थं क्रीडनार्थं च नरा वाञ्छन्ति पक्षिणः। तृतीयो नास्ति संयोगो वधबन्धादृते क्षमः॥
Men wish either to kill birds for food or to keep them in cages for sport. There is no third reason except killing or caging for which men would seek birds.
वधबन्धभयादेते मोक्षतन्त्रमुपाश्रिताः। जनीमरणजं दुःखं प्राहुर्वेदविदो जनाः॥
Birds again, from fear of being either killed or put into cage by rnen, seek safety in flight.। Persons conversant with the Vedas have said। that death and imprisonment both painful.
सर्वस्य दयिताः प्राणाः सर्वस्य दक्षिाः सुता। दुःखादुद्विजते सर्वः सर्वस्य सुखमीप्सितम्।।६२।
Life is dear to all. All creatures are made miserable by grief and pain. All creatures wish for happiness.
दुःखं जरा ब्रह्मदत्त दुःखमर्थविपर्ययः। दुःखं चानिष्टसंवासो दुःखमिवियोजनम्॥
Misery originates from various sources. Decrepitude, O Brahmadatta, is misery. The loss of wealth is misery. The nearness of anything disagreeable or evil is misery. Separation or dissociation from friends and beloved objects is misery.
वधबन्धकृतं दुःखं स्त्रीकृतं सहजं तथा। दुःख सुतेन सततं जनान् विपरिवर्तते॥
Misery originates from death and imprisonment. Misery arises from women and from other natural causes. The misery that originates from the death of children changes and afflicts all creatures very greatly.
न दुःखं परदुःखे वै केचिदाहुरबुद्धयः। यो दुःखं नाभिजानाति स जल्पति महाजने॥
Some foolish persons say that there is no misery in seeing other's misery. Only he wno has not felt any misery himself can say so before men.
यस्तु शोचति दुःखार्तः स कथं वक्तुमुत्सहेत्। रसज्ञः सर्वदुःखस्य यथाऽऽत्मनि तथा परे॥
He, however, who has felt sorrow and misery, would never venture to say so. One, who has felt the pangs of all sorts of misery, sympathises with the misery of others.
यत् कृतं ते मया राजंस्त्वया च मम यत् कृतम्। न तद् वर्षशतैः शक्यं व्यपोहितुमरिंदम्॥
What I have done to you, O king, and what you have done to me, cannot be washed away by even a century.
आवयोः कृतमन्योन्यं पुनः संधिर्न विद्यते। स्मृत्वा स्मृत्वा हि ते पुत्रं नवं वैरं भविष्यति।६८॥
There cannot be a reconciliation after what we have done to each other. Whenever you will thirt of your son, .'our enmity towards me will become fresh.
वैरपन्तिकमासाद्य यः प्रीति कर्तुमिच्छति। मृन्मयस्येव भग्नस्य यथा संधिर्न विद्यते॥
If a person after avenging an injury, wishes to make peace with the injured, the parties cannot be properly reunited even like the pieces of an earthen vessel.
निश्चयः स्वार्थशास्त्रेषु विश्वासश्चासुखोदयः। उशना चैव गाथे द्वे प्रह्लादायाब्रवीत् पुरा॥
Men well read in scriptures have laid it down that trust never yields happiness. Ushanas himself sang two verses to Prahlada in days of yore.
ये वैरिणः श्रद्दधते सत्ये सत्येतरेऽपि वा। वध्यन्ते श्रद्दधानास्तु मधु शुष्कतृणैर्यथा॥
He, who trust the words, true or false, of an enemy, meets with destruction like a seeker of honey, in a pit covered with dry grass.
न हि वैराणि शाम्यन्ति कुले दुःखगतानि च। आख्यातारश्च विद्यन्ते कुले वै ध्रिप्ते पुमान्॥
Enmities outlive the enemies, for there is no want of persons who speak of the quarrels of deceased fathers before their surviving children.
उपगृह्य तु वैराणि सान्त्वयन्ति नराधिप। अथैनं प्रतिपिंषन्ति पूर्णं घटमिवाश्मनि॥
Kings kill animosities by means of conciliation but, when the opportunity presents itself, they break their enemies tu pieces like earthen jars full of water dashed against stone.
सदा न विश्वसेद् राजन् पापं कृत्वेह कस्यचित्। अपकृत्य परेषां हि विश्वासाद् दुःखमश्नुते॥
If the king injures any one, he should never trust him again. By trusting a person who has been injured, one suffers great misery.
ब्रह्मदत्त उवाच नाविश्वासाद् विन्दतेऽर्थानीहते चापि किंचन। भयात् त्वेकतरान्नित्यं मृतकल्पा भवन्ति च॥
No man can secure the fruitfulness of any object by distrusting others. By cherishing fear one always is compelleu to live as a dead person.
पूजन्नुवाच यस्येह व्रणिनी पादौ पद्भ्यां च परिसर्पति। खन्येते तस्य तौ पादौ सुगुप्तमिह धावत:॥
He whose feet have become sore, certainly meets with a fall if he seeks to move, however cautiously he may do it.
नेत्राभ्यां सरुजाभ्यां यः प्रतिवातमुदीक्षते। तस्य वायुरुन्दात्यर्थं नेत्रयोर्भवति ध्रुवम्॥
By opening his eyes against the wind, a man, who has got sore ejus, finds them greatly pained by the wind.
दुष्टं पन्थानमासाद्य यो मोहादुपपद्यते। आत्मनो बलभज्ञाय तदन्तं तस्य जीवितम्॥
He, who, without knowing his own । strength, treads a wicked path and persists in wa'king along it, soon loses his very life as the result of it.
यस्तु वर्षमविज्ञाय क्षेत्रं कर्षति कर्षकः। हीन: पुरुषकारेण सस्यं नैवाश्नुते ततः॥
The man, who, shorn of exertion, tills his land, without taking care of the season of rain, never reaps a harvest.
यस्तु तिक्तं कषायं वा स्वादु वा मधुरं हितम्। आहारं कुरुते नित्यं सोऽमृतत्वाय कल्पते।॥
He, who takes daily nutritive food, be it bitter or astringent or palatable or sweet, lives long.
पथ्यं मुक्त्वा तु यो मोहाद् दुष्टमश्नाति भोजनम्। परिणाममविज्ञाय तदन्तं तस्य जीवितम्॥
He, on the other hand, who neglects wholesome food and takes injurious ones regardless of consequences, soon meets with death.
दैवं पुरुषकारश्च स्थितावन्योन्यसंश्रयात्। उदाराणां तु सत्कर्म दैवं क्लीबा उपासते॥
Destiny and Exertion depend upon each other. The high-minded perform good and grcat feats, while eunuchs only flatters Destiny.
कर्म चात्महितं कार्य तीक्ष्णं वा यदि वा मृदु। ग्रस्यतेऽकर्मशीलस्तु सदान\ रकिञ्चनः॥
Whether it is harsh or mild, a beneficial act should be done. The unfortunate man of inaction, however, is always assailed with all sorts of calamity.
तस्मात् सर्वं व्यपोह्यार्थं कार्य एव पराक्रमः। सर्वस्वमपि संत्यज्य कार्यमात्महितं नरैः॥
Therefore casting of everything else, one should display his energy. Indeed, disregarding everything, men should do what does good to themselves.
विद्या शौर्यं च दाक्ष्यं च बलं धैर्यं च पञ्चमम्। मित्राणि सहजान्याहुर्वर्तयन्तीह तैर्बुधाः॥
Knowledge, courage, cleverness, strength and patience, are one's natural friends. The wise live in this world with the help of those five.
निवेशनं च कुप्यं व क्षेत्रं भार्या सुहज्जनः। एतान्युपहितान्याहुः सर्वत्र लभते पुमान्॥
Houses, precious metals, land, wife, ar.J friends,-these are spoken by the learned as the secondary sources of good. A man may obtain them everywhere.
सर्वत्र रमते प्राज्ञः सर्वत्र च विराजते। न विभीपयते कश्चिद् भीषितो न बिभेति च॥
A wise man may be delighted everywhere. Such a mari shines everywhere. He never strikes anybody with fear. If tried to be frightened, he never yields to fear himself.
नित्यं बुद्धिमतोऽप्यर्थः स्वल्पकोऽपि विवर्धते। दाक्ष्ये' कुर्वतः कर्म मंयपात् प्रतितिष्ठति॥
The wealth, however little, of an intelligent man is certain to increase. Such a man does every act cleverly. By self-restraint he acquires great fame.
गृहस्नेहावबद्धानां नराणामल्पमेधसाम्। कुस्त्री खादति मांसानि माघमां सेगवा इव॥ गृहं क्षेत्राणि मित्राणि स्वदेश इति चापरे। इत्येवमवसीदन्ति नरा बुद्धिविपर्यये॥
Home-sick foolish wights have to put ur with shrew wives who eat up their flesh like the young ones of a crab eating up their mothers. There are men v ho through loss of understanding become very disspirited at the prospect of leaving home. They say,-These are our friends! This is our country! Alas, how shall we leave thesc?
उत्पतेत् सहजाद् देशाद् व्याधिदुर्भिक्षपीडितात्। अन्यत्र वस्तुं गच्छेद् वा वसेद् वा नित्यमानितः॥
One should, forsooth, leave his mothercountry if it be affected by plague or famine. One should live in one's own country, re.ipected of all, or go to a foreign country for living there.
तस्मादन्यत्र यास्यामि वस्तुं नाहमिहोत्सहे। दृतमेतदनार्यं मे तव पुत्रे च पार्थिव॥
I shall, therefore, repair to some other region. I do not venture to live any longer in this place, for I have greatly injured your child, O king.
कुभार्यां च कुपुत्रं च कुराजानं कुसौहृदम्। कुसम्बन्धं कुदेशं च दूरतः परिवर्जयेत्॥
One should from a distance renounce a bad wife, a bad son, a bad king, a bad friend, a bad allie and a bad country.
कुपुत्रे नास्ति विश्वासः कुभार्यायां कुतो रतिः। कुराज्ये निर्वृतिर्नास्ति कुदेशे नास्ति जीविका॥
One should not confide in a bad son. One cannot find delight in a bad wife. There can be no happiness in a had kingdom. One cannot obtain a livelihood in a bad country.
कुमित्रे संगतिर्नास्ति नित्यमस्थिरसौहदे। अवमानः कुसम्बन्धे भवत्यर्थविपर्यये॥
There can be no permanent friendship with a bad friend whose attachinent is very uncertain. There is disgrace in a bad connection, when there is no necessity for it.
सा भार्या प्रियं ब्रूते स पुत्रो यत्र निर्वृतिः। तन्मित्रं यत्र विश्वासः स देशो यत्र जीव्यते॥
She, indeed, is a wife who speaks only what is pleasant. He is a son who makes the father happy. He is a friend whoin one can trust. That, indeed, is one's country where one acquires his living.
यत्र नास्ति बलात्कारः स राजा तीव्रशासनः। भीरेव नास्ति सम्बन्धो दरिद्रं यो बुभूषते॥
He is a strict king who does not oppress, who supports the indigent and in whose kingdom there is no fear.
भार्या देशोऽथ मित्राणि पुत्रसम्बन्धिबान्धवाः। एते सर्वे गुणवति धर्मनेत्रे महीपतौ॥
One can have wife, country, friends, son, kinsmen, and relatives, if the king be accomplished and virtuous.
अधर्मज्ञस्य विलयं प्रजा गच्छन्ति निग्रहात्। राजा मूलं त्रिवर्गस्य स्वप्रमत्तोऽनुपालयेत्॥
If the king happens to be sinful, his subjects, for his oppressions, meet with destruction. The king is the root of threefold objects, i.e., Virtue, Wealth, and Pleasure. He should protect his subject carefully.
बलिषड्भागमुद्धृत्य बलिं समुपयोजयेत्। न रक्षति प्रजाः सम्यग् यः स पार्थिवतस्करः॥
Taking from his subjects a sixth part of their riches, he should protect them all. That king, who does not protect his subjects, is indeed, a thief.
दत्त्वाभयं यः स्वयमेव राजा न तत् प्रमाणं कुरुतेऽर्थलोभात्। स सर्वलोकादुपलभ्य पापं सोऽधर्मबुद्धिर्निरयं प्रयाति॥
That king, who, after holding out hopes of protection, does not, from rapacity satisfy them, that sinful king is visited by the sins of all his subjects and ultimately goes into hell.
दत्त्वाभयं स्वयं राजा प्रमाणं कुरुते यदि। स सर्वसुखकृज्ज्ञेयः प्रजा धर्मेण पालयन्॥
On the other hand, that king, who, having given hopes of protection, fulfils them, is honoured as a universal benefactor in consequence of his protecting all his subjects.
माता पिता गुरुर्गोप्ता वह्निर्वैश्रवणो यमः। सप्त राज्ञो गुणानेतान् मनुराह प्रजापतिः॥
The lord of all creatures, viz., Manu, has declared that the king has seven attributes : he is mother, father, preceptor, protector, fire, Vaishravana, and Yama.
पिता हि राजा राष्ट्रस्य प्रजाना योऽनुकम्पनः। तस्मिन् मिथ्याविनीतो हि तिर्यग् गच्छति मानवः।।१०४
The king by treating his people mercifully is called their father. The subject who plays him false, is born in his next life as an animal or a bird.
सम्भावयति मातेव दीनमप्युपपद्यते। दहत्यग्निरिवानष्टान् यमयन्नसतो यमः॥
By doing good to them and by supporting the poor, the king becomes a mother to his people. By consuming the wicked he is regarded as fire, and by restraining the sinful he is called Yama.
इष्टेषु विसृजन्नर्थान् कुबेर इव कामदः। गुरुर्धर्मोपदेशेन गोप्ता च परिपालयन्॥
By making presents of riches to his dear ones, the king is regarded as Kubera, the grantor of wishes. By delivering instructions of morality and virtue, he becomes a preceptor, and by exercising the duty of protection he becomes the preceptor.
यस्तु रञ्जयते राजा पौरजानपदान् गुणैः। न तस्य भ्रमते राज्यं स्वयं धर्मानुपालनात्॥
That king who pleases the inhabitants of his cities and provinces by means of his virtues, is never divested of his kingdom for observing such a duty.
स्वयं समुपजानन् हि पौरजानपदार्चनम्। स सुखं प्रेक्षते राजा इह लोके परत्र च॥
That king who knows how to honour his subjects, never suffers misery either in this world or in the next.
नित्योद्विग्नाः प्रजा यस्य करभारप्रपीडिताः। अनथैविप्रलुप्यन्ते स गच्छति पराभवम्॥
That king whose subjects are always stricken with anxiety or laden with taxes, and overwhelmed with all sorts of evils is defeated by his enemies.
प्रजा यस्य विवर्धन्ते सरसीव महोत्पलम्। स सर्वफलभाग् राजा स्वर्गलोके महीयते॥
That king, on the other hand, whose subjects grow like a large lotus in a lake, acquires every reward here and at last meets with łonour in the celestial region.
बलिना विग्रहो राजन् न कदाचित् प्रशस्यते। बलिना विग्रहो यस्य कुतो राज्यं कुतः सुखम्॥१११।
Enmity with a powerful person, O king, is never spoken highly of. That king who has incurred the hostility of one more powerful than himself, loses both kingdom and happiness.
भीष्म उवाच सैवमुक्त्वा शकुनिका ब्रह्मदत्तं नराधिप। राजानं समनुज्ञाप्य जगामाभीप्सितां दिशम्॥
O monarch, having said so to Brahmadatta, the bird, took the king's leave and went away of her pleasure.
एतत् ते ब्रह्मदत्तस्य पूजन्या सह भाषितम्। मयोक्तं नृपतिश्रेष्ठ किमन्यच्छ्रोतुमिच्छसि॥
I have thus recited to you, O foremost of kings, the conversation between Brahmadatta and Pujani. What else do you wish to hear.'