NEETI SHATAKAM OF BHARTHRUHARI

QUOTES FROM SUBHAASHITA TRISHATEE OF RAJA BHARTRIHARI

Neeti Shakatam        

The great philosopher-poet, Bharthruhari, was the King of Ujjain.  He was the elder step brother of the renowned Vikramaaditya. His life presents to us a living account of a person’s transformation from a pleasure-loving king to an ascetic. It was he who gave us the immortal Subhashita Trishati  consisting the trilogy of Neeti Sataka, Sringara Sataka and Vairagya Sataka which truly reflect his life expeiences as a king, as a lover and as an ascetic.      Students of Sanskrit are sure to have read selections from Subhashita Trishati  which encompasses almost every experience known to man and pours them forth in beautiful poetry. It provides philosophy to those interested in it.  It provides metrical delight to lovers of poetry by the use of common meters such as Indravajra, Upendravajra, Vasantatilaka,  Malini, Sikharini, Mandakranta, Sardulavikridita, Sragdhara etc.  It teaches morality to those who would llike lead a moral life. It has some thing in it for every one who delves into its pages.Criticism of fools ( moorkhanindaa ) अज्ञः सुखमाराध्यः सुखतरमाराध्य्ते वि�शेषज्ञ: । ज्ञानल�दुर्वि��दग्धं ब्रह्मावि नरं न रंजयवित ॥Ajjnah  sukhamaaraadhyah sukhataramaaraadhyate visheshajjnahJnaanalavadurvidagdham brahmaapi naram na ranjayati  1.2

The ignorant one is easily convinced.  It is easier to convince a really knowledgeable person.  But even the Creator himself will not be able to convince a fool who,  with his half-baked knowledge, thinks that he is the wisest person in the world.

स्�ायत्तमेकान्तगुणं वि�धात्रावि�विनर्मिम�तं छादनमज्ञतायाः ।वि�शेषतः स�,वि�दां समाजेवि�भूषणं मौनम ण्डि12तानाम्॥Swaayattamekaantagunam vidhaatraa vinirmitam chchhaadanamajjnataayaah

Visheshatah sarvavidaam samaaje vibhooshanam maunamapanditaanaam  1.6

Brahma has created a unique quality, which is available to any one, for covering one’s ignorance.  This quality is silence.  Especially in an assembly of all-knowing wise men, silence becomes the adornment of fools since it keeps their ignorance from coming to light.

यदा विकण्डि45ज्ञोऽहं वि9 इ� मदान्धः समभ�ं तदा स�,ज्ञोऽस्मीत्यभ�द�लिलप्तं मम मनः ।यदा विकण्डि45त् विकण्डि45त् बुधजनसकाशाद�गतंतदा मूखAऽस्मीवित ज्�र इ� मदो मे व्य गतः

Yadaa kimchijjno’ham  dwipa iva madaandhah samabhavamTadaa sarvajno’smeetyabhavadavaliptam mama manahYadaa kimchit kimchit budhajanasakaashaadavagatam,Tadaa moorkho’smeeti jwara iva mado me vyapagatah  1.7

When I had a little knowledge I was blind with conceit like a rutty elephant.  I thought I was all-knowing and my vanity was great.  Then, gradually, by virtue of my association with wise men, it dawned on me that knowledge was a vast ocean.  My intoxication vanished like a fever and I realized that I was really a fool.  

शक्यो �ारयियतुं जलेन हुतभुक् छते्रण सूया,त ोनागेन्द्रोविनलिशतांकुशेन समदो द12ेन गौग,द,भः  ।व्यायिधभIषजसंग्रहैश्च वि�वि�धैः मन्त्रप्रयोगैर्वि��षंस�,स्यौषधमस्तिस्त शास्त्रवि�विहतं मूख,स्य नास्त्यौषधम् ॥

shakyo vaarayitum jalena hutabhuk chchhatrena sooryaatapoNaagendro nishitaankushena samado dandena gourgardabhahVyaadhirbheshajasangrahaishcha vividhaih mantraprayogairvishamSarvasyaushadhamasti shaastravihitam moorkhasya naastyaushadham  1.10

Fire can be put out by water.  An umbrella can be used as protection from the sun.  The rutty elephant can be controlled with an ankush (a weapon with a sharp hook at one end used by a mahout).  A cow or donkey can be herded with a stick.  A disease can be treated with medicines. Poison can be counteracted by chanting mantras.  There is a remedy for everything prescribed in the shaastras.  But there is no remedy for the fool.

Praise of the learned and the wise ( vidwatprashamsaa )

हतु,या,वित न गो5रं विकमवि शं ुष्णावितयस्स�,दा- ह्यर्थिR�भ्यः प्रवित ाद्यमानमविनशं प्राप्नोवित �ृद्धिX� रां ।कल् ान्तेष्�वि न प्रयावित विनधनं वि�द्याख्यमन्तध,नं येषां तान् प्रवित मानमु4झत नृ ाः कस्तैस्सह स्पध,ते॥  

Harturyaati na gocharam kimapi sham pushnaati yatsarvadaaHyarthibhyah pratipaadyamaanamanisham praapnoti vriddhim paraamKalpaanteshwapi na prayaati  nidhanam vidyaakhyamantardhanamYeshaam taan prati maanamujjhatha nripaah kastaissaha spardhate   1.14

It is not visible to the thief.  It always bestows on the possessor joy and happiness.  The more it is imparted to those who want it the more it increases.  Even after ages it never perishes. It is vidya (learning, knowledge) which is an internal wealth. O Kings!  Do not pride yourselves before those who possess such wealth of knowledge. Who can compete with them?   

केयूराणिण न भूषयन्तिन्त ुरुषं हारा न 5ंद्रोज्ज्�ला न स्नानं न वि�ले नं न कुसुमं नालंकृताः मूध,जाः ।�ा1येका समलंकरोवित ुरुषं या संस्कृता धाय,ते क्षीयन्तेऽखिखलभूषणाविन सततं �ाग्भूषणं भूषणम्॥

Keyooraani na bhooshayanti purusham haaraa na chandrojjwalaaNa snaanam na vilepanam na kusumam naalamkritaa moordhajaahVaanyekaa samalankaroti purusham yaa samskritaa dhaaryateKsheeyante’khila bhooshanaani satatam vagbhooshanam bhooshanam  1.18

Glittering gold and diamond ornaments, bathing, sandal wood paste for the body, flowers and adornments for the head do not really embellish a person.  The greatest adornment of a person is refined and soft speech.  All other articles of adornment pale into insignificance before such speech.  

क्षान्तिन्तशे्चत्क�5ेनकिक�? विकमरिरणिभः क्रोधोऽस्तिस्त5ेदे्दविहनांज्ञावितश्चेदनलेन किक�? यदिद सुहृत् दिदव्यौषधैः किक� फलं?।किक� स iय,दिददुर्ज्ज,नाः विकमु धनैर्वि��द्यान�द्या यदिदव्री2ा चेत्कि��मुभूषणैः सु�वि�ता यद्यस्ति�त राज्येन कि�ं? 

Kshaantishchet kavachena kim? Kimaribhih krodhosticheddehinaam Jnaatishchedanalena kim? Yadi suhrit divyaushadhaih kim phalamKim sarpairyadi durjanaah kimu dhanairvidyaanavadyaa  yadiVreedaa chetkimu bhooshanaih sukaviataa yadyasti raajyena kim   1.20

If one has patience (endurance) what is the use of a shield?   If one has anger what if enemies are there, anger being the greatest enemy.   If a person has relatives he should not worry about fire because the relatives will generate enough heat for him.  If one has a friend that friend will do the work of highly effective medicines.  If one is in the company of evil men, such evil men will do the work of a poisonous snake.  If one has unblemished learning there is no use of wealth as learning is inexhaustible wealth.  If one has shyness (modesty) gold and diamond adornments are of no use.  If one has beautiful and ennobling poems and literature, the resultant happiness is more than having a kingdom.

Praise of self-respect and valour (maanashaurya prashamsaa)

दाणिक्ष1यं स्�जने दया रिरजने शाठं्य सदा दुज,ने प्रीवितस्साधुजने नयो नृ जने वि�9र्ज्जनेष्�ाज,�ं |शौयm शतु्रजने क्षमा गुरुजने कान्ताजनॆ धृष्टता  ये 5ै�ं ुरुषाः कलासु कुशलाः तेष्�े� लोकण्डिpवितः||

Daakshinyam swajane dayaa parijane shaathyam sadaa durjanePreetih saadhujane nayo nripajane vidwajjaneshwaarjavamShauryam shatrujane kshamaa gurujane kaantaajane dhrishtataaYe chaivam purushaah kalaasu kushalaasteshweva lokasthitih                1.21

Those who are skilled in the art of interpersonal relationships show generosity towards relatives, kindness to servants, severity to evil men,  devotion to saintly persons, diplomacy towards kings, straightforwardness  where  learned persons are concerned, valour towards enemies, patience towards elders and tactfulness with women.  The world depends on the skill of such people.  

प्रारभ्यते न खलु वि�घ्नभयेन नी5ैः प्रारभ्य वि�घ्नवि�हता वि�रमन्तिन्त मध्याः। वि�घ्नैः ुनः ुनरवि प्रवितहन्यमानाःप्रारब्धमुत्तमगुणा न रिरत्यजन्तिन्त ॥

Prarabhyate na khalu vighnabhayena neechaihPraarabhya vighnavihataa viramanti madhyaahVighnaih punah punarapi pratihanyamaanaahPrarabdhamuttama janaah na parityajanti     1.26

There are three categories of persons who contemplate an undertaking.  At the lowest level are those who never start off for fear of encountering obstacles.  Those at the middle level start the project but, at the first sign of obstacles, withdraw themselves from the endeavour.  At the top level are those who, in spite of repeated obstacles, persist in their endeavour until they take the undertaking to a successful conclusion.

कु्षत्क्षामोऽवि जराकृशोऽवि लिशलिRलप्रायोऽवि कष्टांदशा-मा न्नोऽवि वि� न्न दीयिधवितरवि प्राणेषु नश्यत्स्�वि ।मते्तभेन्द्र वि�णिभन्न कंुभ क�ळ ग्रासैक बXसु्पह: किक� जीणm तृणमणित्त मानमहतामगे्रसर केसरी ॥  

Kshutkshaamo’pi jaraakrisho’pi shithilapraayo’pi kashtaamdashaa-Maapanno’pi vipannadeedhitirapi praaneshu nashyatswapiMattebhendra-vibhinna-kumbha-kavala-graasaika-baddha-sprihahKim jeernam trinamatti maanamahataamagresara kesaree   1.28

The Lion, King of the forest, who breaks the head of the elephant and bites into its flesh to satisfy his hunger, will never stoop to the level of eating dry grass.    He may be famished by hunger and weakened by old age.  His limbs may have lost their flexibility and his condition may be miserable and even his life may be ebbing out of his body.  But he will never do anything which is beneath his dignity and majesty as the King of the forest.  Similar is the nature of men of substance and majesty.       

स्�ल् स्नायु �सा�सेकमलिलनं विनमाmसमप्यण्डिpकं श्वा लब्ध्�ा रिरतोषमेवित न तु तत्तस्य कु्षधा शान्तये।सिस�हो जम्बुकमंगमागतमवि त्यक्त्�ा विनहन्तिन्त वि9 ंस�,ः कृच्छ्रगतोऽवि �ा4झवित जनः सत्�ानुरू ं फलम् ॥ 

Swalpa-snaayu-vasaavaseka-malinam nirmamsamapyasthikamShwaa labdhwaa paritoshameti na tu tattasya kshudhaa shaantayeSimho jambukamankamaagatamapi tyaktwaa nihanti dwipamSarvah krichchhragato’pi vaajnchchhati janah satwaanuroopam phalam  1.29

The dog is satisfied with a piece of bare bone which is dirty with a little blood and fatty substance on it though it is not sufficient to satisfy its hunger.  The lion, on the other hand, ignores the jackal within its reach and kills a mighty elephant for his meal.  Men of majesty, though passing through a difficult period of their life, do not want to compromise their dignity and will accept only something befitting their dignity and strength.

रिर�र्वित�विन संसारे मृतः को �ा न जायते। स जातो येन जातेन यावित �ंशः समुन्नवितम् ॥

Parivartini samsaare mritah ko vaa na jaayateSa jaato yena jaatena yaati vamshah samunnatim    1.31

In this world of constant change who does not take birth after one dies ?  But one who takes his clan to greater heights is the one really born. 

सिसंहश्शि !!ुरवि" विन"तवित मदमलि%न�"ो%भिभलि(ष ु गजेष ु ।

प्र�ृवितरिरयं सत्त्��तां न ख%ु �य�तेजसो हेतुः॥

Simhashshishurapi nipatati madamalinakapolabhittishu gajeshuPrakritiriyam sattwavataam na khalu vayastejaso hetuh  1.36

Even a lion cub attacks a rutty elephant and breaks its head.  This is the nature of men of strength and majesty.  Age does not affect their prowess.

Praise of wealth (Dravya prashamsaa)

जावितया,तु रसातलं गुणगणास्तस्याप्यधो गच्छतांशीलं शैलतटात् तत्�णिभजनो संदह्यतां �यि�ना ।शौयI �ैरिरणिण �ज्रमाशुविन तत्�RAऽस्तु नः के�लंयेनैकेन वि�ना गुणास्तृणल�प्रायास्समस्ता इमे ॥Jaatiryaatu rasaatalam gunaganastasyaapyadho gachchhataamSheelam shailatataatpatatwabhijanaah sandahyataam vahninaaShourye vairini vajramaashu nipatatwarthostu na kevalamYenaikena vinaa gunaastrinalavapraayaah  samastaah ime  1.38

Let the jaati  (caste, occupation) sink to the nether world.  Let all good qualities go down deeper still.  Let good conduct fall from the top of a hill.  Let all relatives be burnt in a fire. Let valour against the enemy be struck by thunderbolt.  Let us have only wealth (money).  Without money all good qualities are nothing more than a bundle of grass.

यस्यास्तिस्त वि�त्तं स नरः कुलीनः स ण्डि12तः स शु्रत�ान् गुणज्ञः। स ए� �क्ता स 5 दश,नीयःस�Iगुणाः का45नमाश्रयन्तिन्त॥

Yasyaasti vittam sa narah kuleenah sa panditah sa shrutavaan gunajnah

Sa eva vaktaa sa cha darshaneeyah, sarve gunaah kaanchanamaashrayanti  1.40

If one has wealth he is considered born of a good family.  He is learned, he recognizes good qualities, he is an orator, he is handsome etc.  All these qualities are attributed to a man possessing wealth whether or not these qualities actually reside in him.

दानं भोगो नाशस्तिस्तस्रोगतयो भ�न्तिन्त वि�त्तस्य । यो न ददावित न भुङ्के्त तस्य तृतीया गवितभ,�वित ॥

Daanam bhogo naashastisrogatayo bhavanti vittasyaYo na dadaati na bhungkte tasya triteeyaa gatirbhavati.  1.42

Giving to others, enjoying oneself or losing it – these are the only ways for utilising wealth.  If one does not give to others or enjoy himself, it will result in the third course i.e. loss of wealth  (either by theft, deceit, fire or squandering).

राजन् दुधुक्षलिस यदिद णिक्षवितधेनुमेनां तेनाद्य�त्सयिम� लोकममंु ुषाण। तस्मिस्म�श्च सम्यगविनशं रिर ुष्यमाणेनाना फलं फलवित कल् लते� भूयिमः ॥

Raajan  dudhukshasi yadi kshitidhenumenaam,Tenaadya vatsamiva lokamamum pushaanaTasmishcha samyaganisham paripushyamaaneNaanaaphalam phalati kalpalateva bhoomih  1.44

O King!  The earth (land) over which you rule is like a cow.  If you want to milk the cow you should nourish the calf, your subjects, with the milk of the cow.  If you do this always diligently the earth will yield you all its resources in abundance like a wish-yielding creeper (kalpalataa)

आज्ञा कीर्वित�ः ालनं ब्राह्मणानां दानं भोगो यिमत्रसंरक्षणम् 5।येषामेते ष2्गुणाः न प्र�ृत्ता:कोऽR,स्तेषां ार्थिR��ो ाश्रयेण ॥

Aajnaa keertih paalanam brahmanaanaamDaanam bhogo mitrasamrakshanam chaYeshaamete shadgunaah na pravruttaahKo’rthasteshaam paarthivopaashrayena     1.47

Power, fame,  care of brahmins, charity,  enjoyment of the fruits of wealth and  protection of one’s friends – if these six are not in a person serving the king, then what is the use of being in the service of the king?

रे रे 5ातक! सा�धानमनसा यिमत्र क्षणं श्रूयतां अंभोदा बह�ो विह सन्तिन्त गगने स�Iऽवि नैतादृशाः।केलि59यृिष्टणिभराद्र,यन्तिन्त �सुधां गज,न्तिन्त केलि5त् �ृRायं यं श्यलिस तस्य तस्य ुरतो मा बू्रविह दीनं �5: ||

Re re chataka saavadhaanamanasaa mitra kshanam shrooyataamAmbhodaa bahavo hi santi gagane sarve’pi naitaadrushaahKechit vrishtibhiraardrayanti vasudhaam garjanti kechit vruthaaYam yam pashyasi tasya tasya purato maa broohi deenam vachah    1.50

O  Friend chaataka! Listen carefully to what I am saying.  There are so many clouds in the sky but all of them are not of the same character.  Some of them drench the earth with precious rain.  Some others do nothing but thundering. They do not yield a drop of water. Therefore do not beg for water before every cloud you seen in the sky.

[ Note: The legenday bird chataka  is supposed to quench its thirst only from water from the clouds.  Here clouds are the kings. And the chataka birds are those who want to make a living by serving the king.  Here is advice to such persons that they  should not approach all and sundry.  Only a few kings are generous,  others only boast of themselves but are stingy.]

Criticism of evil men ( durjana Nindaa )

अकरुणत्�मकारणवि�ग्रहः रधने रयोविषवित 5 स्पृहा । स्�जबनु्धजनेष्�सविहष्णुता प्रकृवितलिसXयिमदं विह महात्मनाम् ॥

Akarunatwamakaaranavigrahah paradhane parayoshiti cha sprihaaSwajana bandhujaneshwasahishnutaa  Prakritisiddhamidam hi duraatmanaam 1.51

Cruelty, fighting with others for no reason whatsoever, desire for others’ wealth and women, jealousy at the prosperity of relatives and other  family members – men of evil mind are naturally endowed with these bad qualities.

दुज,नः रिरहत,व्यो वि�द्ययाऽलंकृतोऽवि सन् । मणिणना भूविषतः स ,ः विकमसौ न भयंकरः ॥

Durjanah parihartavyo vidyayaa’lamkrito’pi sanManinaa bhooshitah sarpah kimasau na bhayamkarah?  1.52

Evil men should be avoided though they may be learned.  Is a serpent adorned with a jewel (naaga maanikya) less frightening?  [Note: Legend  has it that good serpents have a luminous stone (maanikya) on top of their hood]

लोभशे्चदगुणेन किक� वि शुनता यद्यस्तिस्त किक� ातकैःसत्यं 5ेत्त सा 5 किक� शुलि5मनो यद्यस्तिस्त तीRIन विकम्।सौजन्यं यदिद किक� जनैः सुमविहमा यद्यस्तिस्त किक� म12नैःसवि9द्या यदिद किक� धनैर यशो यद्यस्तिस्त किक� मृत्युना ॥

Lobhashchedagunena kim pishunataa yadyasti kim paatakaihSatyam chettapasaa cha kim shuchimano ydyasti teerthena kimSaujanyam yadi kim janaih sumahimaa yadyasti kim mandanaihSadvidyaa yadi kim dhanairapayasho yadyasti kim mrityunaa  1.54

If one has greed what is the need for other bad qualities?  If one is a backbiter what is the need for evil deeds?  If one has Truth what is the need for tapas?  If one is pure of mind what is the need for teertha (holy rivers, lakes, sea etc.)?  If one is of good conduct what is the need for friends ? If one has fame  what is the use of ornaments? If one has right learning why does he need wealth?  If one is infamous why does he need death? [ Note: The idea is that for one possessing the quality listed first, the quality listed second is redundant.  The first quality is adequate without the second.]

मौनान्मूकः प्र�5न टुः �ा5को जल् को �ा धृष्टः ाश्वI �सवित 5 तRा दूरतश्चाप्रगल्भः ।क्षान्त्या भीरुय,दिद न सहते प्रायशो नाणिभजात: से�ाधम, रमगहनो योविगनामप्यगम्यः  ||

Maunaanmookah pravachanapatuh vaachako jalpako vaaDhrushtah paarshwe vasati cha tathaa dooratashchaapragalbhahKshaantyaa bheeruryadi na sahate praayasho naabhijaatahSevaadharma paramagahano yoginaamapyagamyah  1.57

Here the poet lists the difficulty of serving the King or other wealthy person. If the person serving is silent he is considered dumb. If he is a good orator he is dubbed a chatterbox or a babbler.  If  he stays near he is termed impudent.  If he stays away he is called a fool.  If he forgives he is  timid. If he cannot endure he does not come from a good family.  The duties of a servant are such that even yogis  may find difficult to approach.

आरंभगु�� क्षयियणी क्रमेणलघ्�ी ुरा दीर्घ,मु ैवित श्चात् ।

दिदनस्य ू�ा,ध, राध, णिभन्ना छाये�े मौत्री खलसर्ज्जनानाम् ॥

Aaarambha gurvee kshayinee kramenaLaghwee puraa deerghamupaiti pashchaatDinasya poorvaardha paraardha bhinnaaChchhaayeva maitree khalasajjanaanaam  1.59

In the forenoon the shadow of a person is long as the Sun rises. It gradually becomes shorter until the Sun is at the zenith.  In the afternoon the shadow is short to begin with but becomes gradually longer until the Sun sets.  The friendship of evil men, like the shadow of the forenoon, is long to start with but gradually fizzles out. On the other hand,  the friendship of good men is like the shadow of the afternoon.  It is short to start with and  gradually becomes longer(closer) over a period.   

मृगमीनसर्ज्जनानां तृणजलसंतोष वि�विहत �ृत्तीनां ।लुब्धक धी�र वि शुनाविनष्कारणमे� �ैरिरणो जगवित ॥

Mrigameenasajjanaanaam trinajalasantoshavihitavritteenaamLubdhaka dheevara pishunaa nishkaaranameva vairino jagati  1.60

Deer,  fish and  good men live on grass, water and contentment respectively.  But the hunter, the fisherman and the backbiter, respectively, are their enemies without any reason.  This is the nature of  evil men.

Praise of good men ( sujanaprashamsa )

सं त्सु महतां लि5त्तंभ�त्युत् लकोमलं । आ त्सु 5 महाशैल-लिशलासंर्घात कक, शम् ॥

Sampatsu mahataam chittam bhavatyutpalakomalamAapatsu cha mahaashaila shilaasanghaata karkasham 1.61

In good times the heart of great men is soft as the petals of the lotus flower.  In bad times, however, it becomes as hard as the rocks of the mountain.

�ा4झा सर्ज्जनसंगतौ रगुणे प्रीवितगु,रौ नम्रता वि�द्यायां व्यसनं स्�योविषवित रवितः लोका �ादात् भयम्।

भलिक्तः शूलिलविन शलिक्तरात्मदमने संसग,मुलिक्तः खले-ष्�ेते येषु �सन्तिन्त विनम,लगुणास्तेभ्यो महदभ््यो नमः ॥

Vaajnjhaa sajjanasangatau paragune preetirgurau namrataaVidyaayaam vyasanam swayoshiti ratih lokaapavaadaat bhayamBhaktih shoolini shaktiraatmadamane samsargamuktih khale-shwete yeshu vasanti nirmalagunaastebhyo mahadbhyo namah 1.62

salutations to those great men in whom reside such sterling qualities as the desire for friendship with the good, appreciation of  good qualities in others, humility before the guru, thirst for knowledge, find conjugal pleasure in one’s own wife, fear of scandals about one’s character, devotion to Lord Shiva,  power to control one’s mind and  avoiding the company of evil men.

वि� दिदधैय,मRाभ्युदये क्षमासदलिस �ाक् टुता युयिध वि�क्रमः। यशलिस5ाणिभरुलि5व्य,सनं श्रुतौप्रकृवितलिसXयिमदं विह महात्मनाम्॥

Vipadi dhairyamathaabhyudaye kshamaaSadasi vaakpatutaa yudhi vikramahYashasi chaabhiruchirvyasanam shrutauPrakriti siddhamidam hi mahaatmanaam 1.63  Great men are naturally endowed with such qualities as courage in times of misfortune,  patience when the times are good,  oratory skills in an assembly, valour in battle, desire to earn fame and addiction to acquisition of knowledge.

संतप्तायलिस संण्डिpतस्य यसो नामावि न श्रूयतेमुक्ताकारतया तदे� नलिलनी त्रण्डिpतं राजते ।मध्ये सागरशुलिक्तमध्य विततं तन्मौलिक्तकं जायतेप्रायेणाधम मध्यमोत्तमगुनाः संसग,तो देविहनाम् ॥

Santaptaayasi samsthitasya payaso naamaapi na shrooyateMuktaakaaratayaa tadeva nalineepatrasthitam raajateMadhye saagarashuktimadhyapatitam tanmouktikam jaayatePraayenaadhama madhyamottamagunaah samsargato dehinaam  1.66

A drop of water in contact with hot iron evaporates in no time and is lost.  The same drop of water on a lotus leaf shines taking the shape of a pearl.  If the drop of water gets into a pearl oyster it becomes pearl itself.  This analogy can be applied to humans. The qualities one acquires depend on the quality of the person with whom one associates. The three illustrations given relate to association with people with levels of low, medium and high quality

प्रीणावित यस्सु5रिरतैः वि तरं स ुत्रो यद्भतु,रे� विहतयिमच्छवित तत्कलतं्र। तन्मिन्मत्रमा दिद सुखे 5 समविक्रयं यत्एतत्त्रयं जगवित ु1यकृतो लभन्ते॥

Preenaati yah sucharitaih pitaram sa putroYadbhartureva hitamichchhati tatkalatramTanmitramaapadi sukhe cha samakriyam yatEtattrayam jagati punyakrito labhante   1.67

A son is one who, by his good conduct and character, pleases one’s father.  A wife is one who always thinks of her husband’s good.  A friend is one whose behaviour remains constant in misfortune and good fortune.  Only people who have earned merit  (punya) by doing good deeds will be blessed with such a son, wife and friend.  

Praise of helping others ( paropakaara stut i)

भ�न्तिन्त नम्रास्तर� फलोद्गमैः न�ांबुणिभभू,यिमवि�लंविबनो र्घनाः।अनुXता सत् ुरुषाः समृद्धिXणिभः स्�भा� ए�ैष रो कारिरणाम्॥

Bhavanti namraastarava phalodgamaihNavaambubhirbhoomivilambino ghanaahAnuddhataah satpurushaah samriddhibhihSwabhaava evaisha paropakaarinaam  1.70

Tress laden with fruits bend down (so that people may enjoy the fruits).  Clouds laden with water come down (in the form of rain cooling the earth and watering plants and trees).  In the same way noble men do not become conceited when fortune embraces them but use their wealth to help others.  This is the nature of persons who are always eager to be of help to fellow humans.   ा ायिन्न�ारयवित योजयते विहतायगुह्यं विनगूहवित गुणान् प्रकटीकरोवित।आ द्गतं 5 न जहावित ददावित कालेसन्मिन्मत्रलक्षणयिमदं प्र�दन्तिन्त सन्तः॥

Paapaannivaarayati yojayate hitaayaGuhyam nigoohati gunaan prakateekaroti

Aapadgatam cha na jahaati  dadaati kaaleSanmitralakshanamidam pravadanti santah 1.72

Saintly persons say that the mark of a true friend  is preventing one from committing sinful actions, putting one on  the path that will lead to good only, keeping  one’s secrets, bringing out the innate qualities in one,   not forsaking when one is in trouble and  giving  one whatever is required at the appropriate time.

एते सत् ुरुषाः राR,र्घटकाः स्�ाRा,न् रिरत्यज्य ये सामान्यास्तु राR,मुद्यमभृतः स्�ाRा,वि�रोधेन ये ।तेऽमी मानुषराक्षसा: रविहतं स्�ाRा,य विनघ्नन्तिन्त येये तु घ्नन्तिन्त विनरR,कं रविहतं ते के न जानीमहे॥

Ete satpurushaah pararthaghatakaah swaarthan parityajya yeSaamaanyaastu paraarthamudyamabhritah swaarthaavirodhena yeTe’mee maanusha raakshasaah parahitam swaarthaaya nighnanti yeYe tu ghnanti nirarthakam parahitam te ke na jaaneemahe  1.74

Those are the greatest souls who,  for the sake of helping others,  forsake their own interests or comforts. Those are among the ordinary run of people who, without compromising their own interests,  engage themselves in helping others.  Those are verily demons in the shape of men who,  for the sake of their selfish ends,  put obstacles in the way of others and spoil their endeavours.  What can be said about those who, without any purpose, come in the way of others’ welfare?   We do not know.

क्षीरेणात्मगतोदकाय विह गुणाः दत्ताः ुरा  तेऽखिखलाः क्षीरोत्ता म�ेक्ष्य तेन यसा स्�ात्मा कृशानौ हुतः ।गन्तुं ा�कमुन्मनस्तदभ�त् दृष््ट�ा तु यिमत्रा दंयुकं्त तेन जलेन शाम्यवित सतां मैत्री ुनस्त्�ीदृशी॥

Ksheerenaatmagatodakaaya hi gunaah dattaah puraa te’khilaahKsheerottapamavekshya tena payasaa swaatmaa krishaanau hutahGantum paavakamunmanastadabhavat drishtwaa tu mitraapadamYuktam tena jalena shaamyati sataam maitree punastweedrishee  1.77

Milk gave all its qualities to water that was mixed with it.  When milk was being heated on a fire water, unable to bear the suffering of its friend, sacrificed itself in the fire (i.e. water in the milk evaporated).  Milk, in turn, finding water in trouble, itself comes up in the boiling pot to offer itself to the fire.  But, mixed with water again, it settle downs to the previous level.  The

friendship of good people is like this.  Each is prepared to  sacrifice himself to save the other.  

मनलिस �5लिस काये ु1य ीयूष ूणा,ःवित्रभु�नमु कारश्रेणिणणिभ: प्रीणयन्तः। रगुण रमाणून् �,तीकृत्य विनत्यंविनजहृदिद वि�कसन्तः सन्तिन्त सन्तः विकयन्तः  ॥

Manasi vachasi kaaye punyapeeyooshapoornaa-stribhuvanamupakaarashrenibhih preenayantahParagunaparamaanoon parvateekritya nityamNijahridi vikasantah santi santah kiyantah                  1.79

There are only a handful of good people in this world who,  in thought, word and body (deed)  are full of the sweetness of nectar. Such people please the three worlds by their continuous efforts for helping others.  Their hearts fill with joy when they find even an iota of good in others and shower high praise on such good qualities.  

Praise of courage and determination   ( dhairya-gunagaana )

रत्नैम,हाबे्धः तुतुषुन, दे�ाःन भेद्धिजरे भीमवि�षेन भीकित� । सुधाम् वि�ना न प्रययुर्वि��रामंन विनणिश्चताRा,वि9रमन्तिन्त धीराः ॥

Ratnairmahaabdheh tutushurna devaahNa bhejire bheemavishena bheetimSudhaam vinaa na prayayurviraamamNa nishchitaarthaadwiramanti dheeraah  1.82

The Devas, while churning the milky ocean, got invaluable jewels but they were not content with that.  Even poison from the churning could not deter them from their goal.  They were determined not to stop until thery obtained the nectar.  Those of strong will and determination never stop until they realize their objective.

क्�लि5त् भूमौ शय्या क्�लि5दवि 5 य,ङ्कशयनंक्�लि5च्छाकाहारः क्�लि5दवि 5 शाल्यन्नरुलि5ः।क्�लि5त्कंRाधारी क्�लि5दवि 5 दिदव्यांबरधरोमनस्�ी काया,R� न गणयवित दु:खं न 5 सुखम्॥

Kwachit bhoomau shayyaa kwachidapi cha paryankashayanamKwachichchhaakaahaarah kwachidapi cha shaalyodanaruchihKwachitkanthaadhaaree kwachidapi cha divyaambaradharoManaswee kaaryaarthee na ganayati dukham na cha sukham 1.83

Those of courage and determination may sleep on the hard earth or on a soft bed,  may eat a meal  of vegetables  or enjoy the taste of fine rice, clothe themselves in tatters or put on fine clothes. These diametrically opposite states do not deter them from their objective.  They are focused on their goal and do not care for pleasure or pain. 

ऐश्वय,स्य वि�भूषणं सुजनता शौय,स्य �ाक्संयमोज्ञानस्यो शमः श्रुतस्य वि�नयॊ वि�त्तस्य ाते्र व्ययः।अक्रोधस्त सः क्षमा प्रभवि�तुध,म,स्य विनव्या,जतास�Iषामवि स�,कारणयिमदं शीलं रं भूषणम् ॥

Aishwaryasya vibhhooshanam sujanataa shauryasya vaaksamyamoJnaanasyopashamah, shrutasya vinayo vittasya paatre vyayahAkrodhastapasah Kshamaa prabhaviturdharmasya nirvyaajataaSarveshaamapi sarvakaaranamidam sheelam param bhooshanam   1.84

Affluence is adorned by goodness, valour by not boasting,  knowledge by control of the senses,  scholarship by modesty, wealth by giving to the deserving, tapas  by the absence of anger, power by forgiveness and dharma by Truth.  All good qualities of men are embellished by good conduct.

विनन्दन्तु नीवितविन ुणा यदिद�ा स्तु�न्तुलक्ष्मीः समावि�शातु गच्छतु �ा यRेषं्ट।अद्यै� �ा मरणमस्तु युगान्तरे �ान्यायात् Rात्प्रवि�5लन्तिन्त दं न धीराः ॥

Nindantu neetinipunaa yadi vaa stuvantuLakshmeeh samaavishatu gachchhatu vaa yatheshtamAdyaiva vaa maranamastu yugaantare vaaNyaayaatpathah pravichalanti padam na dheeraah   1.85

Those of courage and determination will not ever deviate from the righteous path whether knowers of codes of conduct (neeti  nipunaah) praise or blame them ,  whether Goddess Lakshmi (wealth) comes to them or leaves them,  whether death comes immediately or after ages.   

.

On Fate (Destiny) ( bhaagya, daiva )

भग्नाशस्य कर12वि ण्डि12ततनोः म्लानेद्धिन्द्रयस्य कु्षधाकृत्�ाखुर्वि���रं स्�यं विन विततो नकं्त मुखे भोविगनः ।तृप्तस्तन्तित् लिशतेन सत्�रमसौ तेनै� यातः Rालोकाः श्यत दै�मे� विह नृणाम् �ृXौ क्षये कारणम्॥

Bhagnaashasya karandapinditatanoh mlaanendriyasya kshudhaaKritwaakhurvivaram swayam nipatito naktam mukhe bhoginahTriptastatpishitena satwaramasau tenaiva yaata pathaaLokaah pashyata daivameva hi nrinaam vriddhau kshaye kaaranam  1.86

A snake, caught by a snake charmer, was put in a round casket made of cane.  It was lying inside the casket coiled and afflicted by hunger.  All its senses had become weak and it had no hope of getting out.  Then, during the night, a rat made a whole in the casket and got into it.  The snake caught the rat and satisfied its hunger. It then escaped through the very hole the rat had made.  It is clear that  only fate (destiny) is behind the fortunes or misfortunes of men.

लिछन्नोऽवि रोहवित तरुःक्षीणोप्यु 5ीयते ुनश्चन्द्र:  ।इवित वि�मृशन्तस्सन्तःसन्तप्यन्ते न वि�लुप्ता लोके ॥

Chchhinno’pi rohati taruh ksheeno’pyupacheeyate punashchandrahIti vimrishantah santah santapyante na viluptaa loke   1.87

A tree sprouts again after it is cut, the moon waxes again after waning.  Contemplating thus and consoling themseleve that is their fate,  good men do not grieve in times of misfortune. 

नेता यस्य बृहस्पवितः प्रहरणं �जं्र सुराः सैविनकाःस्�गA दुग,मनुग्रहः विकल हरेरैरा�तो �ारणः।इत्यैश्वय,बलान्तिन्�तोऽवि बलिलणिभभ,ग्नः रैः संगरेतद्व्यकं्त �रमे� दै�शरणं यिधक् यिधक् �ृRा ौरुषं ॥

Netaa yasya brihaspatih praharanam vajram suraah sainikaahSwargo durgamanugrahah kila harerairaavato vaaranahItyaishwaryabalaanwito’pi balibhirbhagnah paraih sangareTadvyaktam varameva daivasharanam dhigdhigvrithaa paurusham   1.88

Indra has  Brihaspati as his guru,  vajraayudha as  his weapon, ,  devas  as his army,   Heaven as his fort and  Airawata as his elephant.  He has also the blessings of Hari.  In spite of all this he is defeated by the powerful asuras.   It is clear that it is better to take refuge in fate (daivam).  Fie on human effort.

ख�ा,टो दिद�सेश्वरस्य विकरणैसmतावि ते मस्तकेगच्छन् देशमनात ं द्रुतगवितस्तालस्य मूलं गतः ।तत्राप्यस्य महाफलेन तता भग्नं सशब्दं लिशरःप्रायो गच्छवित यत्र दै�हतकस्ततै्र� यान्त्या दः॥

Kharvaato divaseshwarasya kiranaih santaapite mastakeGachchhan deshamanaatapam drutagatistalasya moolam gatahTatraapyasya mahaaphalena patataa bhagnam sashabdam shirahPraayo gachchhati yatra daiva hatakah tatraiva yaantyaapadah  1.89

A wayfarer, his bald head exposed to the heat of the sun, hastened  to take shelter under a palmyrah tree.  No sooner had he come under the shade of the tree, his head was broken with a great sound by the big fruit falling from the tree.  Wherever an ill-fated person goes misfortune follows him. 

karma

ब्रह्मा येन कुलाल�यिन्नययिमतो ब्रह्मा12 भा12ोदरेवि�ष्णुयIन दशा�तार गहने णिक्षप्तो महासंकटे ।रुद्रो येन क ाल ाणिण ुटके  णिभक्षाटनं से�ते सूय� भ्राम्यवित विनत्यमे� गगने तस्मै नमः कम,णे ॥

Bhrahmaa yena kulaalavanniyamito brahmaanda bhaandodareVishnuryena dashaavataara gahane kshipto mahaa sankateRudro yena kapaalapaaniputake bhikshaatanam sevateSooryo bhraamyati nityameva gagane tasmai namah karmane  1.94

Salutations to karma which has made Brahma a potter (creator)  in the universe, which has put Vishnu in difficult circumstances through His ten incarnations, which has made Shiva beg for alms with a container made of the human skull and at  the bidding of which the Sun wanders in the sky every day.

 नै�ाकृवितफ, लवित नै� कुलं न शीलं

वि�द्यावि नै� न 5 यत्नकृताविन से�ा भाग्याविन ू�,त सा खलु सण्डि45ताविनकाले फलन्तिन्त ुरुषस्य यRै� �ृक्षाः ॥

Naivaakrutih phalati naiva kulam na sheelamVidyaapi naiva  na cha yatnakritaani sevaBhaagyaani poorva tapasaa khalu sanchitaaniKaale phalanti purushasya yathaiva Vrikshaah  1.95

An attractive form, noble lineage, good conduct, scholarship,  efforts made to serve kings or wealthy persons – all these are of no consequence.  Only the merit earned and accumulated by the meritorious deeds (tapas)  of the previous births will yield the desired results like trees which yield their fruits at the appropriate time.

�ने रणे शतु्रजलाखिग्नमध्येमहाण,�े �,तमस्तके �ा।सुप्तं प्रमत्तं वि�षमण्डिpतं �ा रक्षन्तिन्त ु1याविन ुरा कृताविन ॥

Vane rane shatru jalaagnimadhye, mahaarnave parvatamastake vaaSuptam pramattam vishamasthitam vaa rakshanti punaayni puraakritaani

Only the fruits of meritorious acts done in the past can save a person  lost in a forest,  fighting a battle,  facing enemies,  engulfed by water or fire, in the vast ocean or on the mountain top  while sleeping,  inadvertent  or facing difficult situations.  

भीमं �नं भ�वित यस्य ुरं प्रधानंस�A जनस्स्�जनतामु यान्तिन्त तस्य ।कृत्स्ना 5 भूभ,�वित सयिन्नयिधरत्न ूणा,यस्यास्तिस्त ू�,सुकृतं वि� ुलं नरस्य ॥

Bheemam vanam bhavati yasya puram pradhaanamSarvo janah swajanataamupayaati tasyaKritsnaa cha bhoorbhavati sannidhiratnapoornaYasyaasti poorvasukritam vipulam narasya   1.100

A dense forest  becomes the capital city,  all people become friends and the whole world becomes full of valuable treasures for the one who has accumulated in previous births fruits of meritorious actions (punya).

को लाभो गुणिणसंगमः विकमसुखं प्राज्ञेतरैसmगवितः का हाविनस,मयच्युवितः विन ुणता का धम,तत्त्�े रवितः ।कः शूरो वि�द्धिजतेद्धिन्द्रयः विप्रयतमाकाऽनुव्रता किक� धनंवि�द्या किक� सुखमप्र�ासगमनं राज्यं विकमाज्ञाफलम्॥

Ko laabho gunisangamah kimasukham praajnetaraih sangatihKaa haanih samayachyutih  nipunataa kaa dharmatattve ratihKah shooro vijitendriyah priyatamaa kaa’nuvrataa kim dhanamVidyaa kim sukhamapravaasagamanam raajyam kimaajnaaphalam 1.102

What is gain?  Company of  good people.  What is pain?  Company of fools.  What is loss? Wastage of time.  What is skill? Passion for the principles of dharama.  Who is valiant? One who has conquered his senses.  Who is dear to the husband? A wife who follows in the footsteps of the husband. What is wealth? Learning. What is happiness?  Not being in a far away land. What is kingdom?  The power to command people. 

कान्ताकटाक्षवि�लिशखा न दहन्तिन्त यस्यलि5त्तं न विनद,हवित को कृशानुता ः कष,न्तिन्त भूरिरवि�षयाश्च न लोभ ाशैःलोकत्रयं जयवित  कृत्स्नयिमदं स धीरः

Kaantaa kataaksha vishikhaa na dahanti yasyaChittam na nirdahati kopakrishaanutaapahKarshanti bhoorivishayaashcha na lobhapaashaihLokatrayam jayati kritsnamidam sa dheerah  1.106

One who does not burn in the fire of passion generated by the eye-arrows of beautiful women, who is not subjected to the heat of anger, whom the pleasures of the senses do not drag with ropes of greed – that person of adamantine heart conquers all the three worlds.