bhartṛhari is celebrated for the śataka-triśati - three collections of roughly a hundred verses each: nīti śatakam, śṛṅgāra śatakam, and vairāgya śatakam. These are among the most quoted subhāṣitāni in Sanskrit literature because each ślōka is compact, memorable, and rooted in lived observation.
Among them, nīti śatakam is a handbook of nīti: wise conduct, discernment, and ethical practicality. It does not speak in abstract ideals alone; it speaks to how people actually behave - how learning can swell into ego, how power attracts flattery, how money reshapes relationships, and how speech can either heal or burn.
dikkālādyanavachChinnānantachinmātramūrtayē ।
svānubhūtyēkamānāya namaḥ śāntāya tējasē ॥ 1.1 ॥
Translation (bhāvārtha):
Salutations to the serene radiance - the embodiment of infinite pure consciousness, unbounded by space and time, and realized directly as the single standard through one's own experience.
bōddhārō matsaragrastāḥ prabhavaḥ smayadūṣitāḥ ।
abōdhōpahatāḥ chānyē jīrṇamaṅgē subhāṣitam ॥ 1.2 ॥
Translation (bhāvārtha):
The learned are often consumed by envy, the powerful are tainted by pride, and others are struck by ignorance; alas, wise counsel gets worn out and goes to waste.
ajñaḥ sukhaṃ ārādhyaḥ
sukhataraṃ ārādhyatē viśēṣajñaḥ ।
jñānalavadurvidagdhaṃ
brahmāpi taṃ naraṃ na rañjayati ॥ 1.3 ॥
Translation (bhāvārtha):
The ignorant are easy to please, the truly discerning are even easier to please; but a person made arrogant by a mere drop of knowledge cannot be satisfied even by Brahma.
prasahya maṇiṃ uddharēnmakaravaktradaṃṣṭrāntarāt
samudraṃ api santarētprachaladūrmimālākulam ।
bhujaṅgaṃ api kōpitaṃ śirasi puṣpavaddhārayēt
na tu pratiniviṣṭamūrkhajanachittaṃ ārādhayēt ॥ 1.4 ॥
Translation (bhāvārtha):
One may forcibly snatch a jewel from between the teeth of a crocodile, cross an ocean churned by waves, and even carry an enraged serpent on the head as if it were a flower; but one should not try to conciliate the mind of a stubborn fool.
labhēta sikatāsu tailaṃ api yatnataḥ pīḍayan
pibēchcha mṛgatṛṣṇikāsu salilaṃ pipāsārditaḥ ।
kvachidapi paryaṭanśaśaviṣāṇaṃ āsādayēt
na tu pratiniviṣṭamūrkhachittaṃ ārādhayēt ॥ 1.5 ॥
Translation (bhāvārtha):
With great effort one might squeeze oil out of sand, drink water from a mirage when parched with thirst, or even find a hare's horn somewhere while wandering; but one should not try to conciliate the mind of a stubborn fool.
vyālaṃ bālamṛṇālatantubhirasau rōddhuṃ samujjṛmbhatē
Chēttuṃ vajramaṇiṃ śirīṣakusumaprāntēna sannahyati ।
mādhuryaṃ madhubindunā rachayituṃ kṣārāmudhērīhatē
nētuṃ vāñChanti yaḥ khalānpathi satāṃ sūktaiḥ sudhāsyandibhiḥ ॥ 1.6 ॥
Translation (bhāvārtha):
He tries to restrain a serpent with tender lotus fibres, to cut a diamond with the tip of a Sirisha flower, and to make an ocean of salt sweet with a drop of honey; likewise, the one who wishes to lead the wicked onto the path of the good using nectar-sweet counsel is attempting the impossible.
svāyattaṃ ēkāntaguṇaṃ vidhātrā
vinirmitaṃ Chādanaṃ ajñatāyāḥ ।
viśēṣataḥ sarvavidāṃ samājē
vibhūṣaṇaṃ maunaṃ apaṇḍitānām ॥ 1.7 ॥
Translation (bhāvārtha):
Silence, fully under one's control and of a single quality, is fashioned by the Creator as a covering for ignorance; therefore, in the assembly of the truly learned, silence is the ornament of the unlearned.
yadā kiñchijjñō'haṃ dvipa iva madāndhaḥ samabhavaṃ
tadā sarvajñō'smītyabhavadavaliptaṃ mama manaḥ
yadā kiñchitkiñchidbudhajanasakāśādavagataṃ
tadā mūrkhō'smīti jvara iva madō mē vyapagataḥ ॥ 1.8 ॥
Translation (bhāvārtha):
When I knew a little, I became like an elephant blinded by pride, thinking "I am a knower"; then my mind became arrogant, thinking "I am omniscient". But when I learned something, little by little, from the wise, my pride left like a fever, and I thought, "I am a fool".
kṛmikulachittaṃ lālāklinnaṃ vigandhijugupsitaṃ
nirupamarasaṃ prītyā khādannarāsthi nirāmiṣam ।
surapatiṃ api śvā pārśvasthaṃ vilōkya na śaṅkatē
na hi gaṇayati kṣudrō jantuḥ parigrahaphalgutām ॥ 1.9 ॥
Translation (bhāvārtha):
The mind of worms finds delicious what is saliva-soaked, foul-smelling, and repulsive, happily gnawing a fleshless human bone; and a dog, standing by it, is not afraid even on seeing Indra nearby - for a petty creature does not reckon the worthlessness of what it clings to as its possession.
śiraḥ śārvaṃ svargātpaśupatiśirastaḥ kṣitidharaṃ
mahīdhrāduttuṅgādavaniṃ avanēśchāpi jaladhim ।
adhō'dhō gaṅgēyaṃ padaṃ upagatā stōkam
athavāvivēkabhraṣṭānāṃ bhavati vinipātaḥ śatamukhaḥ ॥ 1.10 ॥
Translation (bhāvārtha):
From heaven, the head of Siva came down to the mountain from the head of paśupati; from the lofty mountain it came down to the earth, and from the earth also to the ocean. Thus even this gaṅgā, descending step by step, has come lower and lower; likewise, for those who have lost discernment, downfall becomes manyfold.
śakyō vārayituṃ jalēna hutabhukchChatrēṇa sūryātapō
nāgēndrō niśitāṅkuśēna samadō daṇḍēna gōgardabhau ।
vyādhirbhēṣajasaṅgrahaiścha vividhairmantraprayōgairviṣaṃ
sarvasyauṣadhaṃ asti śāstravihitaṃ mūrkhasya nāstyauṣadhim ॥ 1.11 ॥
Translation (bhāvārtha):
Water can restrain fire, an umbrella can ward off the sun's heat, a sharp goad can control a rutting elephant, and a stick can manage a cow or a donkey; disease has remedies in medicines, and poison has remedies in mantra-practices. For everything there is a remedy prescribed by śāstra - but for a fool there is no medicine.
sāhityasaṅgītakalāvihīnaḥ
sākṣātpaśuḥ puchChaviṣāṇahīnaḥ ।
tṛṇaṃ na khādannapi jīvamānas
tadbhāgadhēyaṃ paramaṃ paśūnām ॥ 1.12 ॥
Translation (bhāvārtha):
One who lacks literature, music, and the arts is plainly a beast - only without tail and horns. Though he does not even eat grass, he still lives; that is, indeed, a great "good fortune" for the animals.
yēṣāṃ na vidyā na tapō na dānaṃ
jñānaṃ na śīlaṃ na guṇō na dharmaḥ ।
tē martyalōkē bhuvi bhārabhūtā
manuṣyarūpēṇa mṛgāścharanti ॥ 1.13 ॥
Translation (bhāvārtha):
Those who have neither learning, nor disciplined effort, nor charity; neither wisdom, nor good conduct, nor virtue, nor dharma - they are a burden on earth, wandering like beasts in the outward form of human beings.
varaṃ parvatadurgēṣu
bhrāntaṃ vanacharaiḥ saha
na mūrkhajanasamparkaḥ
surēndrabhavanēṣvapi ॥ 1.14 ॥
Translation (bhāvārtha):
Better to wander with forest-dwellers in mountain strongholds than to have the company of foolish people - even in the palaces of Indra.
śāstrōpaskṛtaśabdasundaragiraḥ śiṣyapradēyāgamā
vikhyātāḥ kavayō vasanti viṣayē yasya prabhōrnirdhanāḥ ।
tajjāḍyaṃ vasudhādipasya kavayastvarthaṃ vināpīśvarāḥ
kutsyāḥ syuḥ kuparīkṣakā hi maṇayō yairarghataḥ pātitāḥ ॥ 1.15 ॥
Translation (bhāvārtha):
Renowned poets, whose speech is beautiful and refined by śāstra and whose teachings are worthy to be passed to disciples, live in a certain ruler's domain - yet remain poor. That is the folly of that king: even a poet is great even without money, but gems become despised when bad appraisers devalue them.
harturyāti na gōcharaṃ kiṃ api śaṃ puṣṇāti yatsarvadā'py
arthibhyaḥ pratipādyamānaṃ aniśaṃ prāpnōti vṛddhiṃ parām ।
kalpāntēṣvapi na prayāti nidhanaṃ vidyākhyaṃ antardhanaṃ
yēṣāṃ tānprati mānaṃ ujjhata nṛpāḥ kastaiḥ saha spardhatē ॥ 1.16 ॥
Translation (bhāvārtha):
That hidden treasure called knowledge does not come into a thief's reach at all; it always nourishes well-being, and when it is continually given to seekers it grows all the more. It does not perish even at the ends of world-cycles. O kings, show respect to those who possess it - who can compete with them?
adhigataparamārthānpaṇḍitānmāvamaṃsthās
tṛṇaṃ iva laghu lakṣmīrnaiva tānsaṃruṇaddhi ।
abhinavamadalēkhāśyāmagaṇḍasthalānāṃ
na bhavati bisatanturvāraṇaṃ vāraṇānām ॥ 1.17 ॥
Translation (bhāvārtha):
Do not look down upon the wise who have realized the highest truth; paltry wealth cannot bind them any more than a straw can. A lotus-fiber thread does not become a restraint for elephants whose temples are dark with fresh rut.
ambhōjinīvanavihāravilāsaṃ ēva
haṃsasya hanti nitarāṃ kupitō vidhātā ।
na tvasya dugdhajalabhēdavidhau prasiddhāṃ
vaidagdhīkīrtiṃ apahartuṃ asau samarthaḥ ॥ 1.18 ॥
Translation (bhāvārtha):
An angry fate may entirely destroy the swan's joyous roaming in lotus-groves, but it cannot take away the swan's celebrated skill of separating milk from water.
kēyūrāṇi na bhūṣayanti puruṣaṃ hārā na chandrōjjvalā
na snānaṃ na vilēpanaṃ na kusumaṃ nālaṅkṛtā mūrdhajāḥ ।
vāṇyēkā samalaṅkarōti puruṣaṃ yā saṃskṛtā dhāryatē
kṣīyantē khalu bhūṣaṇāni satataṃ vāgbhūṣaṇaṃ bhūṣaṇam ॥ 1.19 ॥
Translation (bhāvārtha):
Armlets do not truly adorn a person, nor bright necklaces, nor the moon's splendor; not bathing, not perfumes, not flowers, and not decorated hair. Speech alone, when refined and well-kept, truly adorns a person. Ornaments constantly wear out; the ornament of speech is the real ornament.
vidyā nāma narasya rūpaṃ adhikaṃ prachChannaguptaṃ dhanaṃ
vidyā bhōgakarī yaśaḥsukhakarī vidyā gurūṇāṃ guruḥ ।
vidyā bandhujanō vidēśagamanē vidyā parā dēvatā
vidyā rājasu pūjyatē na tu dhanaṃ vidyāvihīnaḥ paśuḥ ॥ 1.20 ॥
Translation (bhāvārtha):
Knowledge is truly a person's greater beauty and a hidden, well-protected wealth. Knowledge brings enjoyment, brings fame and happiness; knowledge is the teacher of teachers. Knowledge is a friend when travelling in foreign lands; knowledge is the highest divinity. In the courts of kings it is knowledge that is honored, not mere money; one without knowledge is a beast.
kṣāntiśchētkavachēna kiṃ kiṃ aribhiḥ krōdhō'sti chēddēhināṃ
jñātiśchēdanalēna kiṃ yadi suhṛddivyauṣadhaṃ kiṃ phalam ।
kiṃ sarpairyadi durjanāḥ kiṃ u dhanairvidyā'navadyā yadi
vrīḍā chētkiṃ u bhūṣaṇaiḥ sukavitā yadyasti rājyēna kim ॥ 1.21 ॥
Translation (bhāvārtha):
If one has patience, what need is there for armor? If people have anger, what need is there for enemies? If one has knowledge, what need is there for fire? If one has a true friend, what benefit is there in "divine medicines"? If there are wicked people, what need is there for snakes? If there is flawless learning, what need is there for wealth? If there is modesty, what need is there for ornaments? If there is poetic excellence, what need is there for a kingdom?
dākṣiṇyaṃ svajanē dayā parijanē śāṭhyaṃ sadā durjanē
prītiḥ sādhujanē nayō nṛpajanē vidvajjanē chārjavam ।
śauryaṃ śatrujanē kṣamā gurujanē kāntājanē dhṛṣṭatā
yē chaivaṃ puruṣāḥ kalāsu kuśalāstēṣvēva lōkasthitiḥ ॥ 1.22 ॥
Translation (bhāvārtha):
Kindness toward your own, compassion toward dependents, guarded strategy toward the wicked; affection toward the good, diplomacy toward rulers, straightforwardness toward the learned; valor toward enemies, forgiveness toward elders, and confident boldness toward one's beloved - those who are skilled in such arts are the ones in whom the world's order stands.
jāḍyaṃ dhiyō harati siñchati vāchi satyaṃ
mānōnnatiṃ diśati pāpaṃ apākarōti ।
chētaḥ prasādayati dikṣu tanōti kīrtiṃ
satsaṅgatiḥ kathaya kiṃ na karōti puṃsām ॥ 1.23 ॥
Translation (bhāvārtha):
Good company removes dullness from the intellect, infuses truth into speech, grants uplifted honor, removes wrongdoing, pleases and clears the mind, and spreads fame in every direction. Tell me - what does satsaṅgati not do for people?
jayanti tē sukṛtinō
rasasiddhāḥ kavīśvarāḥ ।
nāsti yēṣāṃ yaśaḥkāyē
jarāmaraṇajaṃ bhayam ॥ 1.24 ॥
Translation (bhāvārtha):
Victorious are those meritorious poet-lords who have mastered rasa; in the "body" of their fame there is no fear born of old age and death.
sūnuḥ sachcharitaḥ satī priyatamā svāmī prasādōnmukhaḥ
snigdhaṃ mitraṃ avañchakaḥ parijanō niḥklēśalēśaṃ manaḥ ।
ākārō ruchiraḥ sthiraścha vibhavō vidyāvadātaṃ mukhaṃ
tuṣṭē viṣṭapakaṣṭahāriṇi harau samprāpyatē dēhinā ॥ 1.25 ॥
Translation (bhāvārtha):
When hari - the remover of hardships - is pleased, an embodied person obtains: a virtuous son, a chaste beloved wife, a gracious master, an affectionate friend, an honest household, a mind without even a trace of distress, a pleasing form, steady prosperity, and a face brightened by learning.
prāṇāghātānnivṛttiḥ paradhanaharaṇē saṃyamaḥ satyavākyaṃ
kālē śaktyā pradānaṃ yuvatijanakathāmūkabhāvaḥ parēṣām ।
tṛṣṇāsrōtō vibhaṅgō guruṣu cha vinayaḥ sarvabhūtānukampā
sāmānyaḥ sarvaśāstrēṣvanupahatavidhiḥ śrēyasāṃ ēṣa panthāḥ ॥ 1.26 ॥
Translation (bhāvārtha):
Refraining from harming life, self-restraint in taking another's wealth, truthful speech, giving at the right time according to one's capacity, being "mute" when it comes to speaking about others' women; cutting off the stream of craving, humility toward teachers, and compassion toward all beings - this is a universal, unbroken rule found across all śāstra. This is the path to true well-being.
prārabhyatē na khalu vighnabhayēna nīchaiḥ
prārabhya vighnavihatā viramanti madhyāḥ ।
vighnaiḥ punaḥ punarapi pratihanyamānāḥ
prārabdhaṃ uttamajanā na parityajanti ॥ 1.27 ॥
Translation (bhāvārtha):
Out of fear of obstacles, the low-minded do not even begin. Having begun, the average stop when obstacles strike. But the best people, though obstructed again and again, do not abandon what they have undertaken.
asantō nābhyarthyāḥ suhṛdapi na yāchyaḥ kṛśadhanaḥ
priyā nyāyyā vṛttirmalinaṃ asubhaṅgē'pyasukaram ।
vipadyuchchaiḥ sthēyaṃ padaṃ anuvidhēyaṃ cha mahatāṃ
satāṃ kēnōddiṣṭaṃ viṣamaṃ asidhārāvrataṃ idam ॥ 1.28 ॥
Translation (bhāvārtha):
The good should not beg from the wicked; even a friend should not be asked when they are poor. A righteous livelihood is dear, yet keeping it unstained is difficult even in adverse times. In calamity one must remain elevated, and one should follow the path of the great. Who has prescribed for the good this difficult "razor's-edge vow"?
kṣutkṣāmō'pi jarākṛśō'pi śithilaprāṇō'pi kaṣṭāṃ daśām
āpannō'pi vipannadīdhitiriti prāṇēṣu naśyatsvapi ।
mattēbhēndravibhinnakumbhapiśitagrāsaikabaddhaspṛhaḥ
kiṃ jīrṇaṃ tṛṇaṃ atti mānamahatāṃ agrēsaraḥ kēsarī ॥ 1.29 ॥
Translation (bhāvārtha):
Even when weakened by hunger, emaciated by age, with breath grown slack, fallen into a hard state, and with radiance diminished - even when life itself is fading - the lion, leader among the noble, longs only for a single mouthful of flesh from the temples of a rutting elephant. Why would he eat stale grass?
svalpasnāyuvasāvaśēṣamalinaṃ nirmāṃsaṃ apyasthi gōḥ
śvā labdhvā paritōṣaṃ ēti na tu tattasya kṣudhāśāntayē ।
siṃhō jambukaṃ aṅkaṃ āgataṃ api tyaktvā nihanti dvipaṃ
sarvaḥ kṛchChragatō'pi vāñChanti janaḥ sattvānurūpaṃ phalam ॥ 1.30 ॥
Translation (bhāvārtha):
A dog, having obtained even a cow's bone that is fleshless and dirty with a little remnant of sinew and fat, feels satisfied - though it does not truly quell its hunger. A lion, even if a jackal has come into its lap, leaves it and strikes an elephant. Everyone, even when fallen into hardship, seeks results according to their nature.
lāṅgūlachālanaṃ adhaścharaṇāvapātaṃ
bhūmau nipatya vadanōdaradarśanaṃ cha ।
śvā piṇḍadasya kurutē gajapuṅgavastu
dhīraṃ vilōkayati chāṭuśataiścha bhuṅktē ॥ 1.31 ॥
Translation (bhāvārtha):
For a morsel-giver a dog performs tail-wagging, lowering of the legs, falling to the ground, and showing its face and belly; but an "elephant-bull" (a great person) stares steadily and then partakes through hundreds of flatteries.
parivartini saṃsārē
mṛtaḥ kō vā na jāyatē ।
sa jātō yēna jātēna
yāti vaṃśaḥ samunnatim ॥ 1.32 ॥
Translation (bhāvārtha):
In this ever-turning saṃsāra, who is there that is not born again after death? Truly born is that person by whose birth the lineage rises to greater upliftment.
kusumastavakasyēva
dvayī vṛttirmanasvinaḥ ।
mūrdhni vā sarvalōkasya
śīryatē vana ēva vā ॥ 1.33 ॥
Translation (bhāvārtha):
Like a bunch of flowers, the course of a high-minded person is twofold: either they are placed on the head of the world, or they wither away in the forest.
santyanyē'pi bṛhaspatiprabhṛtayaḥ sambhāvitāḥ pañchaṣās
tānpratyēṣa viśēṣavikramaruchī rāhurna vairāyatē ।
dvāvēva grasatē divākaraniśāprāṇēśvarau bhāskarau
bhrātaḥ parvaṇi paśya dānavapatiḥ śīrṣāvaśēṣākṛtiḥ ॥ 1.34 ॥
Translation (bhāvārtha):
There are other honored ones too - five or six such as BRIhaspati - but this Rahu, with a special appetite for prowess, does not show hostility toward them. He swallows only the two luminaries, the sun and the moon, the lords of day and night. Brother, look on the eclipse day: the demon-chief is a form that is nothing but a head.
vahati bhuvanaśrēṇiṃ śēṣaḥ phaṇāphalakasthitāṃ
kamaṭhapatinā madhyēpṛṣṭhaṃ sadā sa cha dhāryatē ।
taṃ api kurutē krōḍādhīnaṃ payōdhiranādarād
ahaha mahatāṃ niḥsīmānaścharitravibhūtayaḥ ॥ 1.35 ॥
Translation (bhāvārtha):
śēṣa bears the series of worlds resting on the plates of his hoods; and he is always supported on his back by the lord of tortoises. Even that tortoise the ocean, as if casually, makes dependent on its lap. Alas - boundless are the wondrous powers of the great.
varaṃ pakṣachChēdaḥ samadamaghavanmuktakuliśaprahārair
udgachChadbahuladahanōdgāragurubhiḥ ।
tuṣārādrēḥ sūnōrahaha pitari klēśavivaśē
na chāsau sampātaḥ payasi payasāṃ patyuruchitaḥ ॥ 1.36 ॥
Translation (bhāvārtha):
Better the cutting off of wings by the thunderbolt-strikes hurled by proud Indra, fierce with blazing fire - for the son of the snowy mountain, alas, when his father was overwhelmed by distress. That plunge into the ocean was not fitting for the lord of waters.
siṃhaḥ śiśurapi nipatati
madamalinakapōlabhittiṣu gajēṣu ।
prakṛtiriyaṃ sattvavatāṃ
na khalu vayastējasō hētuḥ ॥ 1.37 ॥
Translation (bhāvārtha):
Even a lion, though still a cub, pounces on elephants whose cheek-sides are stained with rut. Such is the nature of the courageous; age is not the true cause of valor.
jātiryātu rasātalaṃ guṇagaṇaistatrāpyadhō gamyatāṃ
śīlaṃ śailataṭātpatatvabhijanaḥ sandahyatāṃ vahninā ।
śauryē vairiṇi vajraṃ āśu nipatatvarthō'stu naḥ kēvalaṃ
yēnaikēna vinā guṇastṛṇalavaprāyāḥ samastā imē ॥ 1.38 ॥
Translation (bhāvārtha):
Let birth and lineage go to the netherworld; let all virtues go even lower there; let character fall from a mountain cliff, shatter, and be burned by fire; let a thunderbolt quickly strike the enemy in the matter of valor - let our one and only aim be wealth, because without that one thing all these "qualities" are as good as a blade of grass.
dhanaṃ arjaya kākutstha
dhanamūlaṃ idaṃ jagat ।
antaraṃ nābhijānāmi
nirdhanasya mṛtasya cha ॥ 1.39 ॥
Translation (bhāvārtha):
Earn wealth, O kākutstha; this world is rooted in wealth. I see no difference between one who is poor and one who is dead.
tānīndriyāṇyavikalāni tadēva nāma
sā buddhirapratihatā vachanaṃ tadēva ।
arthōṣmaṇā virahitaḥ puruṣaḥ kṣaṇēna
sō'pyanya ēva bhavatīti vichitraṃ ētat ॥ 1.40 ॥
Translation (bhāvārtha):
The senses are the same and unimpaired; the name is the same; the intelligence is the same and unobstructed; the speech is the same. Yet, in a moment, a person deprived of the "warmth" of wealth becomes as if another - how strange this is!
yasyāsti vittaṃ sa naraḥ kulīnaḥ
sa paṇḍitaḥ sa śrutavānguṇajñaḥ ।
sa ēva vaktā sa cha darśanīyaḥ
sarvē guṇāḥ kāñchanaṃ āśrayanti ॥ 1.41 ॥
Translation (bhāvārtha):
He who has wealth is considered noble; he is considered learned and wise; he is considered educated and a knower of virtues; he alone is considered an orator and even worthy of regard. All "qualities", it seems, take refuge in gold.
daurmantryānnṛpatirvinaśyati yatiḥ saṅgātsutō lālanāt
viprō'nadhyayanātkulaṃ kutanayāchChīlaṃ khalōpāsanāt ।
hrīrmadyādanavēkṣaṇādapi kṛṣiḥ snēhaḥ pravāsāśrayān
maitrī chāpraṇayātsamṛddhiranayāttyāgapramādāddhanam ॥ 1.42 ॥
Translation (bhāvārtha):
A king is ruined by bad counsel; an ascetic by wrong company; a son by pampering. A Brahmin by not studying; a family by a bad son; character by serving the wicked. Modesty by liquor; even agriculture by neglect; affection by living away. Friendship by lack of warmth; prosperity by bad governance; and wealth by careless giving.
dānaṃ bhōgō nāśastisrō
gatayō bhavanti vittasya ।
yō na dadāti na bhuṅktē
tasya tṛtīyā gatirbhavati ॥ 1.43 ॥
Translation (bhāvārtha):
Wealth has three possible outcomes: giving, enjoyment, and destruction. For the one who neither gives nor enjoys, the third fate - loss - inevitably becomes his.
maṇiḥ śāṇōllīḍhaḥ samaravijayī hētidalitō
madakṣīṇō nāgaḥ śaradi saritaḥ śyānapulināḥ ।
kalāśēṣaśchandraḥ suratamṛditā bālavanitā
tannimnā śōbhantē galitavibhavāśchārthiṣu narāḥ ॥ 1.44 ॥
Translation (bhāvārtha):
A gem shines when polished on a whetstone; a warrior shines even when wounded after victory in battle; an elephant shines when the rut has dried up; rivers shine in autumn with exposed sandbanks; the moon shines when only a sliver of its phase remains; and a young woman shines when softened after intimacy. Likewise, people whose wealth has slipped away also shine when they become humble seekers.
parikṣīṇaḥ kaśchitspṛhayati yavānāṃ prasṛtayē
sa paśchātsampūrṇaḥ kalayati dharitrīṃ tṛṇasamām ।
ataśchānaikāntyādgurulaghutayā'rthēṣu dhaninām
avasthā vastūni prathayati cha saṅkōchayati cha ॥ 1.45 ॥
Translation (bhāvārtha):
Someone utterly impoverished longs for a mere handful of barley; later, once full and satisfied, he regards even the whole earth as no more than straw. Therefore, because there is no fixed measure in these matters, the condition of the wealthy makes things appear great or small - it expands them and it also shrinks them.
rājandudhukṣasi yadi kṣitidhēnuṃ ētāṃ
tēnādya vatsaṃ iva lōkaṃ amuṃ puṣāṇa
tasmiṃścha samyaganiśaṃ paripōṣyamāṇē
nānāphalaiḥ phalati kalpalatēva bhūmiḥ ॥ 1.46 ॥
Translation (bhāvārtha):
O king, if you wish to milk this earth-cow, then nourish this people-world as you would a calf. When it is properly and continually cared for, the earth yields many fruits like a wish-fulfilling creeper.
satyānṛtā cha paruṣā priyavādinī cha
hiṃsrā dayālurapi chārthaparā vadānyā ।
nityavyayā prachuranityadhanāgamā cha
vārāṅganēva nṛpanītiranēkarūpā ॥ 1.47 ॥
Translation (bhāvārtha):
The policy of kings is many-formed like a courtesan: it can be truthful and false, harsh and sweet-speaking; violent and yet compassionate; greedy for gain and yet generous; always spending, and yet receiving uncertain income.
ājñā kīrtiḥ pālanaṃ brāhmaṇānāṃ
dānaṃ bhōgō mitrasaṃrakṣaṇaṃ cha
yēṣāṃ ētē ṣaḍguṇā na pravṛttāḥ
kō'rthastēṣāṃ pārthivōpāśrayēṇa ॥ 1.48 ॥
Translation (bhāvārtha):
Authority, reputation, protection of the learned, generosity, rightful enjoyment, and safeguarding of friends - if these six qualities are not present, what use is kingship (or dependence on such kingship) at all?
yaddhātrā nijabhālapaṭṭalikhitaṃ stōkaṃ mahadvā dhanaṃ
tatprāpnōti marusthalē'pi nitarāṃ mērau tatō nādhikam ।
taddhīrō bhava vittavatsu kṛpaṇāṃ vṛttiṃ vṛthā sā kṛthāḥ
kūpē paśya payōnidhāvapi ghaṭō gṛhṇāti tulyaṃ jalam ॥ 1.49 ॥
Translation (bhāvārtha):
Whatever little or much wealth the dispenser of fate has written on one's own forehead, one obtains it - even in a desert; and even on Meru one does not get more than that. Therefore, be steady about wealth and do not adopt a miserly way of life in vain. Look: whether in a well or even in the ocean, a pot draws only the same measure of water.
tvaṃ ēva chātakādhārō'
sīti kēṣāṃ na gōcharaḥ ।
kiṃ ambhōdavarāsmākaṃ
kārpaṇyōktaṃ pratīkṣasē ॥ 1.50 ॥
Translation (bhāvārtha):
You alone are the refuge of the chātaka - who does not know this? Then, O best of clouds, why do you wait for our wretched pleading words?
rē rē chātaka sāvadhānamanasā mitra kṣaṇaṃ śrūyatām
ambhōdā bahavō vasanti gaganē sarvē'pi naitādṛśāḥ ।
kēchidvṛṣṭibhirārdrayanti vasudhāṃ garjanti kēchidvṛthā
yaṃ yaṃ paśyasi tasya tasya puratō mā brūhi dīnaṃ vachaḥ ॥ 1.51 ॥
Translation (bhāvārtha):
O chātaka, listen for a moment with an attentive mind, my friend. There are many clouds in the sky, but not all are like this one. Some truly wet the earth with rain; some merely thunder in vain. So, whichever one you see, do not utter pitiable words before each and every one.
akaruṇatvaṃ akāraṇavigrahaḥ
paradhanē parayōṣiti cha spṛhā ।
sujanabandhujanēṣvasahiṣṇutā
prakṛtisiddhaṃ idaṃ hi durātmanām ॥ 1.52 ॥
Translation (bhāvārtha):
Cruelty, causeless quarrel, coveting others' wealth and others' women, and intolerance toward good people and even relatives - these are, indeed, innate traits of the wicked.
durjanaḥ parihartavyō
vidyayā'lakṛtō'pi san ।
maṇinā bhūṣitaḥ sarpaḥ
kiṃ asau na bhayaṅkaraḥ ॥ 1.53 ॥
Translation (bhāvārtha):
A wicked person should be avoided even if adorned with learning; is not a snake, even when decorated with a jewel, still dangerous?
jāḍyaṃ hrīmati gaṇyatē vrataruchau dambhaḥ śuchau kaitavaṃ
śūrē nirghṛṇatā munau vimatitā dainyaṃ priyālāpini ।
tējasvinyavaliptatā mukharatā vaktaryaśaktiḥ sthirē
tatkō nāma guṇō bhavētsa guṇināṃ yō durjanairnāṅkitaḥ ॥ 1.54 ॥
Translation (bhāvārtha):
In a modest person, dullness is counted; in one devoted to vows, hypocrisy; in a pure person, deceit; in a hero, ruthlessness; in a sage, perversity; in one who speaks pleasantly, meanness. In a radiant person, arrogance; in a speaker, talkativeness; in a steady person, inability to speak. Then what virtue of the virtuous is there that is not labeled by the wicked?
lōbhaśchēdaguṇēna kiṃ piśunatā yadyasti kiṃ pātakaiḥ
satyaṃ chēttapasā cha kiṃ śuchi manō yadyasti tīrthēna kim ।
saujanyaṃ yadi kiṃ guṇaiḥ sumahimā yadyasti kiṃ maṇḍanaiḥ
sadvidyā yadi kiṃ dhanairapayaśō yadyasti kiṃ mṛtyunā ॥ 1.55 ॥
Translation (bhāvārtha):
If greed is present, what use are virtues? If slander is present, what need of more sins? If there is truthfulness, what need of austerities? If the mind is pure, what need of pilgrimage? If there is nobility, what need of other qualities? If there is great inherent glory, what need of ornaments? If there is true knowledge, what need of wealth? And if there is dishonor, what need of death?
śaśī divasadhūsarō galitayauvanā kāminī
sarō vigatavārijaṃ mukhaṃ anakṣaraṃ svākṛtēḥ ।
prabhurdhanaparāyaṇaḥ satatadurgataḥ sajjanō
nṛpāṅgaṇagataḥ khalō manasi sapta śalyāni mē ॥ 1.56 ॥
Translation (bhāvārtha):
A moon that looks pale in daytime, a beloved whose youth has faded, a lake with no lotuses, a face made illiterate by its own doing, a master devoted only to wealth, a good person always in misfortune, and a wicked person seated in the king's circle - these are seven thorns in my mind.
na kaśchichchaṇḍakōpānām
ātmīyō nāma bhūbhujām ।
hōtāraṃ api juhvānaṃ
spṛṣṭō vahati pāvakaḥ ॥ 1.57 ॥
Translation (bhāvārtha):
For kings given to fierce anger, no one is truly "their own." Even the priest who offers oblations - when touched, fire carries him away (burns him).
maunōmūkaḥ pravachanapaṭurbāṭulō jalpakō vā
dhṛṣṭaḥ pārśvē vasati cha sadā dūrataśchāpragalbhaḥ ।
kṣāntyā bhīruryadi na sahatē prāyaśō nābhijātaḥ
sēvādharmaḥ paramagahanō yōgināṃ apyagamyaḥ ॥ 1.58 ॥
Translation (bhāvārtha):
In service one becomes silent and dumb, or skilled in speech, or a fool, or a chatterer; one stays near with boldness, or stays far with constant timidity. If one endures with patience, one is called fearful; if one does not endure, one is called not well-born. The "duty" of service is extremely hard to navigate - even for yogis it is difficult to master.
udbhāsitākhilakhalasya viśṛṅkhalasya
prāgjātavistṛtanijādhamakarmavṛttēḥ ।
daivādavāptavibhavasya guṇadviṣō'sya
nīchasya gōcharagataiḥ sukhaṃ āpyatē ॥ 1.59 ॥
Translation (bhāvārtha):
For the low person - whose wickedness is openly displayed and unrestrained, whose earlier base deeds and habits have already spread far, who has obtained wealth by fate, and who hates virtue - happiness is attained only by moving within the spheres that suit him.
ārambhagurvī kṣayiṇī kramēṇa
laghvī purā vṛddhimatī cha paśchāt ।
dinasya pūrvārdhaparārdhabhinnā
Chāyēva maitrī khalasajjanānām ॥ 1.60 ॥
Translation (bhāvārtha):
Friendship, like a day's shadow which differs between the first and second halves, is heavy at the beginning and gradually diminishes (with the wicked), but is light at first and grows later (with the good).
mṛgamīnasajjanānāṃ tṛṇajalasantōṣavihitavṛttīnām ।
lubdhakadhīvarapiśunā niṣkāraṇavairiṇō jagati ॥ 1.61 ॥
Translation (bhāvārtha):
In this world, deer, fish, and good people - whose way of life is contentment with grass and water - have enemies without any cause: the hunter, the fisherman, and the slanderer.
vāñChā sajjanasaṅgamē paraguṇē prītirgurau namratā
vidyāyāṃ vyasanaṃ svayōṣiti ratirlōkāpavādādbhayam ।
bhaktiḥ śūlini śaktirātmadamanē saṃsargamuktiḥ khalē
yēṣvētē nivasanti nirmalaguṇāstēbhyō narēbhyō namaḥ ॥ 1.62 ॥
Translation (bhāvārtha):
Salutations to those people in whom these pure qualities dwell: longing for the company of the good, love for others' virtues, humility toward the teacher, passion for learning, love for one's own wife, fear of public blame, devotion to Siva, strength in self-restraint, and freedom from bad association in this age of kali.
vipadi dhairyaṃ athābhyudayē kṣamā
sadasi vākpaṭutā yudhi vikramaḥ ।
yaśasi chābhiruchirvyasanaṃ śrutau
prakṛtisiddhaṃ idaṃ hi mahātmanām ॥ 1.63 ॥
Translation (bhāvārtha):
This is indeed the natural disposition of the great: courage in adversity, forgiveness in prosperity, eloquence in public assembly, valor in conflict, a taste for good reputation, and a deep pursuit of learning.
pradānaṃ prachChannaṃ gṛhaṃ upagatē sambhramavidhiḥ
priyaṃ kṛtvā maunaṃ sadasi kathanaṃ chāpyupakṛtēḥ ।
anutsēkō lakṣmyāṃ anabhibhavagandhāḥ parakathāḥ
satāṃ kēnōddiṣṭaṃ viṣamaṃ asidhārāvrataṃ idam ॥ 1.64 ॥
Translation (bhāvārtha):
Who prescribed this hard "razor's-edge" discipline for the good: give in secret, welcome a guest into your home with eager courtesy, keep silent after doing a favor, speak in public about the help you have received, remain unarrogant in prosperity, and speak about others without the undertone of envy or rivalry?
karē ślāghyastyāgaḥ śirasi gurupādapraṇayitā
mukhē satyā vāṇī vijayi bhujayōrvīryaṃ atulam ।
hṛdi svachChā vṛttiḥ śrutiṃ adhigataṃ cha śravaṇayōr
vināpyaiśvaryēṇa prakṛtimahatāṃ maṇḍanaṃ idam ॥ 1.65 ॥
Translation (bhāvārtha):
Even without wealth, this is the true ornament of the great by nature: praiseworthy generosity in the hand, reverence for the teacher at the highest place, truthful speech in the mouth, incomparable valor in the arms, a clear disposition in the heart, and sacred learning residing in the ears.
sampatsu mahatāṃ chittaṃ bhavatyutpalakōmalam ।
āpatsu cha mahāśailaśilā saṅghātakarkaśam ॥ 1.66 ॥
Translation (bhāvārtha):
In prosperity, the mind of the great becomes as soft as a lotus; in adversity, it becomes as hard as a compact mass of mountain-rock.
santaptāyasi saṃsthitasya payasō nāmāpi na jñāyatē
muktākāratayā tadēva nalinīpatrasthitaṃ rājatē ।
svātyāṃ sāgaraśuktimadhyapatitaṃ tanmauktikaṃ jāyatē
prāyēṇādhamamadhyamōttamaguṇaḥ saṃsargatō jāyatē ॥ 1.67 ॥
Translation (bhāvārtha):
Water placed on heated iron is not recognized even as "water"; the same water, resting on a lotus leaf, shines like a pearl; and fallen into an oyster in the time of svāti, it becomes a true pearl. In the same way, low, middling, and excellent qualities arise mostly from one's association.
prīṇāti yaḥ sucharitaiḥ pitaraṃ sa putrō
yadbharturēva hitaṃ ichChati tatkalatram ।
tanmitraṃ āpadi sukhē cha samakriyaṃ yad
ētattrayaṃ jagati puṇyakṛtō labhantē ॥ 1.68 ॥
Translation (bhāvārtha):
He who gladdens his father through good conduct is a true son; she who seeks only her husband's welfare is a true wife; and that is a true friend who stands with you equally in trouble and in ease. These three are obtained in this world by the meritorious.
ēkō dēvaḥ kēśavō vā śivō vā
hyēkaṃ mitraṃ bhūpatirvā yatirvā ।
ēkō vāsaḥ pattanē vā vanē vā
hyēkā bhāryā sundarī vā darī vā ॥ 1.69 ॥
Translation (bhāvārtha):
Let there be one chosen God - whether Kesava or Siva; one close friend - whether a kingly patron or a renunciate; one dwelling - whether in a city or a forest; and one wife - whether she is a beauty or (life is lived in) a cave.
namratvēnōnnamantaḥ paraguṇakathanaiḥ svānguṇānkhyāpayantaḥ
svārthānsampādayantō vitatapṛthutarārambhayatnāḥ parārthē ।
kṣāntyaivākṣēparukṣākṣaramukharamukhāndurjanāndūṣayantaḥ
santaḥ sāścharyacharyā jagati bahumatāḥ kasya nābhyarchanīyāḥ ॥ 1.70 ॥
Translation (bhāvārtha):
By humility they rise; by speaking of others' virtues they reveal their own; while accomplishing their own aims, their broadest efforts are for others' good. And by patience alone they put to shame the wicked whose mouths are noisy with harsh, abusive words. Such saints, with their wondrous conduct, are highly honored in the world - who would not revere them?
bhavanti namrāstaravaḥ phalōdgamair
navāmbubhirdūrāvalambinō ghanāḥ ।
anuddhatāḥ satpuruṣāḥ samṛddhibhiḥ
svabhāva ēṣa parōpakāriṇām ॥ 1.71 ॥
Translation (bhāvārtha):
Trees bend down with the abundance of fruits; clouds hang low with fresh water; and good people are not arrogant even in prosperity - this is the natural way of benefactors.
śrōtraṃ śrutēnaiva na kuṇḍalēna
dānēna pāṇirna tu kaṅkaṇēna ।
vibhāti kāyaḥ karuṇaparāṇāṃ
parōpakārairna tu chandanēna ॥ 1.72 ॥
Translation (bhāvārtha):
It is learning that adorns the ear, not earrings; giving that adorns the hand, not bracelets; and it is helpful service that makes the compassionate person's very body shine, not sandalwood.
pāpānnivārayati yōjayatē hitāya
guhyaṃ nigūhati guṇānprakaṭīkarōti ।
āpadgataṃ cha na jahāti dadāti kālē
sanmitralakṣaṇaṃ idaṃ pravadanti santaḥ ॥ 1.73 ॥
Translation (bhāvārtha):
The wise say this is the mark of a true friend: they restrain you from harmful paths, guide you toward what is good, conceal your confidences, bring your virtues to light, do not abandon you when trouble comes, and help at the right time.
padmākaraṃ dinakarō vikachīkarōti
chandraprabhōllāsayati kairavachakravālam ।
nābhyarthitō jaladharō'pi jalaṃ dadāti
santaḥ svayaṃ parahitē vihitābhiyōgāḥ ॥ 1.74 ॥
Translation (bhāvārtha):
The sun makes the lotus-pond bloom; the moon's radiance makes the water-lilies rejoice; even a raincloud gives water only when asked. But good people, of their own accord, are dedicated to the welfare of others.
ēkē satpuruṣāḥ parārthaghaṭakāḥ svārthaṃ parityajanti yē
sāmānyāstu parārthaṃ udyamabhṛtaḥ svārthāvirōdhēna yē ।
tē'mī mānuṣarākṣasāḥ parahitaṃ svārthāya nighnanti yē
yē tu ghnanti nirarthakaṃ parahitaṃ tē kē na jānīmahē ॥ 1.75 ॥
Translation (bhāvārtha):
Some noble people bring about others' welfare by giving up their own interest; ordinary people work for others' good without harming their own interests; those "human-demons" destroy others' welfare for their own benefit; but those who destroy others' welfare without any purpose - who are they? We do not know.
kṣīrēṇātmagatōdakāya hi guṇā dattā purā tē'khilā
kṣīrōttāpaṃ avēkṣya tēna payasā svātmā kṛśānau hutaḥ ।
gantuṃ pāvakaṃ unmanastadabhavaddṛṣṭvā tu mitrāpadaṃ
yuktaṃ tēna jalēna śāmyati satāṃ maitrī punastvīdṛśī ॥ 1.76 ॥
Translation (bhāvārtha):
Milk had earlier given all its qualities to the water that entered into it. Seeing the milk being heated, that water offered its own self into the fire; and then the fire itself became eager to withdraw on seeing the friend's distress. Fittingly, that very water quenches the fire. Such indeed is the friendship of good people, again and again.
itaḥ svapiti kēśavaḥ kulaṃ itastadīyadviṣām
itaścha śaraṇārthināṃ śikhariṇāṃ gaṇāḥ śēratē ।
itō'pi baḍavānalaḥ saha samastasaṃvartakaiḥ
ahō vitataṃ ūrjitaṃ bharasahaṃ sindhōrvapuḥ ॥ 1.77 ॥
Translation (bhāvārtha):
Here sleeps Kesava; here also is the clan of his enemies; here lie the mountains seeking refuge; and here too is the submarine fire along with the fires of cosmic dissolution. Ah - vast, mighty, and burden-bearing is the ocean's very body!
tṛṣṇāṃ Chindhi bhaja kṣamāṃ jahi madaṃ pāpē ratiṃ mā kṛthāḥ
satyaṃ brūhyanuyāhi sādhupadavīṃ sēvasva vidvajjanam ।
mānyānmānaya vidviṣō'pyanunaya prakhyāpaya praśrayaṃ
kīrtiṃ pālaya duḥkhitē kuru dayāṃ ētatsatāṃ chēṣṭitam ॥ 1.78 ॥
Translation (bhāvārtha):
Cut off craving; practice forgiveness; abandon pride; do not delight in wrongdoing. Speak truth; follow the path of the noble; serve the learned. Honor the worthy; conciliate even enemies; proclaim humility. Protect your good name; show compassion to the distressed. This is the conduct of the good.
manasi vachasi kāyē puṇyapīyūṣapūrṇās
tribhuvanaṃ upakāraśrēṇibhiḥ prīṇayantaḥ ।
paraguṇaparamāṇūnparvatīkṛtya nityaṃ
nijahṛdi vikasantaḥ santa santaḥ kiyantaḥ ॥ 1.79 ॥
Translation (bhāvārtha):
Full of the nectar of merit in mind, speech, and action; delighting the three worlds through continuous acts of help; always making even the tiniest atoms of others' virtues into mountains; blooming in their own hearts - how many such saints are there, O how many?
kiṃ tēna hēmagiriṇā rajatādriṇā vā
yatrāśritāścha taravastaravasta ēva ।
manyāmahē malayaṃ ēva yadāśrayēṇa
kaṅkōlanimbakaṭujā api chandanāḥ syuḥ ॥ 1.80 ॥
Translation (bhāvārtha):
What use is a golden mountain or a silver mountain, where only ordinary trees reside? We regard Malaya alone as the true mountain, because by resorting to it even ka~gkOla, neem, and other bitter woods become sandalwood.
ratnairmahārhaistutuṣurna dēvā
na bhējirē bhīmaviṣēṇa bhītim ।
sudhāṃ vinā na parayurvirāmaṃ
na niśchitārthādviramanti dhīrāḥ ॥ 1.81 ॥
Translation (bhāvārtha):
The gods were not satisfied even with priceless jewels, were not frightened even by terrible poison, and did not rest without nectar; likewise, steadfast people do not turn back from a resolved goal.
kvachitpṛthvīśayyaḥ kvachidapi cha paraṅkaśayanaḥ
kvachichChākāhāraḥ kvachidapi cha śālyōdanaruchiḥ ।
kvachitkanthādhārī kvachidapi cha divyāmbaradharō
manasvī kāryārthī na gaṇayati duḥkhaṃ na cha sukham ॥ 1.82 ॥
Translation (bhāvārtha):
Sometimes sleeping on the bare earth, sometimes on a bed; sometimes eating simple greens, sometimes enjoying rice; sometimes wearing rags, sometimes fine clothes - the resolute person intent on their purpose does not count sorrow and does not count comfort.
aiśvaryasya vibhūṣaṇaṃ sujanatā śauryasya vāksaṃyamō
jñānasyōpaśamaḥ śrutasya vinayō vittasya pātrē vyayaḥ ।
akrōdhastapasaḥ kṣamā prabhaviturdharmasya nirvājatā
sarvēṣāṃ api sarvakāraṇaṃ idaṃ śīlaṃ paraṃ bhūṣaṇam ॥ 1.83 ॥
Translation (bhāvārtha):
Goodness is the ornament of wealth; restraint of speech is the ornament of valor; tranquility is the ornament of knowledge; humility is the ornament of learning; spending wealth on worthy recipients is its ornament; freedom from anger is the ornament of austerity; forgiveness is the ornament of the powerful; and impartiality is the ornament of dharma. Indeed, this noble character is the supreme ornament and the cause of everything.
nindantu nītinipuṇā yadi vā stuvantu
lakṣmīḥ samāviśatu gachChatu vā yathēṣṭham ।
adyaiva vā maraṇaṃ astu yugāntarē vā
nyāyyātpathaḥ pravichalanti padaṃ na dhīrāḥ ॥ 1.84 ॥
Translation (bhāvārtha):
Let experts in ethics blame, or let them praise; let fortune come or go as she pleases; let death come today, or after ages - the steadfast do not deviate even a step from the path of justice.
bhagnāśasya karaṇḍapiṇḍitatanōrmlānēndriyasya kṣudhā
kṛtvākhurvivaraṃ svayaṃ nipatitō naktaṃ mukhē bhōginaḥ ।
tṛptastatpiśitēna satvaraṃ asau tēnaiva yātaḥ yathā
lōkāḥ paśyata daivaṃ ēva hi nṛṇāṃ vṛddhau kṣayē kāraṇam ॥ 1.85 ॥
Translation (bhāvārtha):
A serpent, whose hopes were broken, whose body was coiled like a basket and whose senses were weakened by hunger, made itself like a rat-hole; and at night a rat fell right into its mouth. Satisfied with that flesh, it quickly went away just like that. People, see! Destiny alone is indeed the cause of rise and fall in human life.
ālasyaṃ hi manuṣyāṇāṃ
śarīrasthō mahānripuḥ ।
nāstyudyamasamō bandhuḥ
kurvāṇō nāvasīdati ॥ 1.86 ॥
Translation (bhāvārtha):
Laziness is indeed a great enemy dwelling within the human body; there is no friend equal to effort. The one who keeps acting does not sink into failure.
Chinnō'pi rōhati tarkṣīṇō'pyupachīyatē punaśchandraḥ ।
iti vimṛśantaḥ santaḥ santapyantē na duḥkhēṣu ॥ 1.87 ॥
Translation (bhāvārtha):
Even when cut down, a tree grows again; and even when it wanes, the moon increases again. Reflecting in this way, good people do not despair in times of sorrow.
nētā yasya bṛhaspatiḥ praharaṇaṃ vajraṃ surāḥ sainikāḥ
svargō durgaṃ anugrahaḥ kila harērairāvatō vāraṇaḥ ।
ityaiśvaryabalānvitō'pi balabhidbhagnaḥ paraiḥ saṅgarē
tadvyaktaṃ nanu daivaṃ ēva śaraṇaṃ dhigdhigvṛthā pauruṣam ॥ 1.88 ॥
Translation (bhāvārtha):
Even though Indra had Brihaspati as his leader, the vajra as his weapon, the gods as his army, heaven as his fortress, Hari's favor, and Airavata as his elephant, he was still defeated by enemies in battle. Thus it is clear: fate alone is the refuge - shame on human effort done in vain.
karmāyattaṃ phalaṃ puṃsāṃ
buddhiḥ karmānusāriṇī ।
tathāpi sudhiyā bhāvyaṃ
suvichāryaiva kurvatā ॥ 1.89 ॥
Translation (bhāvārtha):
The results people obtain depend on their actions, and even the mind's understanding follows action; nevertheless, the wise should act only after careful deliberation.
khalvātō divasēśvarasya kiraṇaiḥ santāḍitō mastakē
vāñChandēśaṃ anātapaṃ vidhivaśāttālasya mūlaṃ gataḥ ।
tatrāpyasya mahāphalēna patatā bhagnaṃ saśabdaṃ śiraḥ
prāyō gachChati yatra bhāgyarahitastatraiva yāntyāpadaḥ ॥ 1.90 ॥
Translation (bhāvārtha):
A bald man, whose head was tormented by the sun's rays, sought a shady place; by fate he went under the base of a palm tree. Even there, his head was cracked with a loud sound by a large falling fruit. Often, calamities go exactly where the unfortunate goes.
raviniśākarayōrgrahapīḍanaṃ
gajabhujaṅgamayōrapi bandhanam ।
matimatāṃ cha vilōkya daridratāṃ
vidhirahō balavāniti mē matiḥ ॥ 1.91 ॥
Translation (bhāvārtha):
Seeing the eclipse of the sun and moon, the captivity of even an elephant and a serpent, and the poverty of intelligent people, I conclude: alas, fate is powerful.
sṛjati tāvadaśēṣaguṇakaraṃ
puruṣaratnaṃ alaṅkaraṇaṃ bhuvaḥ ।
tadapi tatkṣaṇabhaṅgi karōti
chēdahaha kaṣṭaṃ apaṇḍitatā vidhēḥ ॥ 1.92 ॥
Translation (bhāvārtha):
Fate first creates a "jewel of a person" who produces every virtue, an ornament of the earth; but if it then breaks that person instantly, alas - how painful is the creator's gift of ignorance and lack of learning.
patraṃ naiva yadā karīraviṭapē dōṣō vasantasya kim
nōlūkō'pyavalōkatē yadi divā sūryasya kiṃ dūṣaṇam ।
dhārā naiva patanti chātakamukhē mēghasya kiṃ dūṣaṇam
yatpūrvaṃ vidhinā lalāṭalikhitaṃ tanmārjituṃ kaḥ kṣamaḥ ॥ 1.93 ॥
Translation (bhāvārtha):
If, in spring, leaves do not appear on the thorny karIra tree, what fault is that of spring? If an owl cannot see in the daytime, what defect is that of the sun? If rain-streams do not fall into the chataka bird's mouth, what is the cloud to blame? What was written earlier on the forehead by fate - who can erase it?
namasyāmō dēvānnanu hatavidhēstē'pi vaśagā
vidhirvandyaḥ sō'pi pratiniyatakarmaikaphaladaḥ ।
phalaṃ karmāyattaṃ yadi kiṃ amaraiḥ kiṃ cha vidhinā
namastatkarmabhyō vidhirapi na yēbhyaḥ prabhavati ॥ 1.94 ॥
Translation (bhāvārtha):
We bow to the gods, yet even they are under the control of inexorable fate. Fate is to be revered, yet it gives fruits only according to fixed karma. If results depend on karma, what use are the gods, and what use is fate? Salutations to those actions, apart from which even fate does not operate.
brahmā yēna kulālavanniyamitō brahmāḍabhāṇḍōdarē
viṣṇuryēna daśāvatāragahanē kṣiptō mahāsaṅkaṭē ।
rudrō yēna kapālapāṇipuṭakē bhikṣāṭanaṃ kāritaḥ
sūryō bhrāmyati nityaṃ ēva gaganē tasmai namaḥ karmaṇē ॥ 1.95 ॥
Translation (bhāvārtha):
Salutations to that karma by which Brahma is constrained like a potter within the "pot" of the cosmic egg; by which Vishnu is cast into the difficult maze of ten incarnations; by which Rudra is made to wander begging with a skull-bowl; and by which the sun endlessly circles the sky.
naivākṛtiḥ phalati naivā kulaṃ na śīlaṃ
vidyāpi naiva na cha yatnakṛtāpi sēvā ।
bhāgyāni pūrvatapasā khalu sañchitāni
kālē phalanti puruṣasya yathaiva vṛkṣāḥ ॥ 1.96 ॥
Translation (bhāvārtha):
Neither appearance, nor family, nor character, nor even learning or service done with effort necessarily bears fruit; fortunes accumulated through past discipline bear fruit in their own time for a person, just like trees.
vanē raṇē śatrujalāgnimadhyē
mahārṇavē parvatamastakē vā ।
suptaṃ pramattaṃ viṣamasthitaṃ vā
rakṣanti puṇyāni purākṛtāni ॥ 1.97 ॥
Translation (bhāvārtha):
Whether in a forest or in battle, amid enemies, water, or fire; whether in the great ocean or on a mountain peak; whether asleep, careless, or in a dangerous position - merits earned earlier protect.
yā sādhūṃścha khalānkarōti viduṣō mūrkhānhitāndvēṣiṇaḥ
pratyakṣaṃ kurutē parīkṣaṃ amṛtaṃ hālāhalaṃ tatkṣaṇāt ।
tāṃ ārādhaya satkriyāṃ bhagavatīṃ bhōktuṃ phalaṃ vāñChitaṃ
hē sādhō vyasanairguṇēṣu vipulēṣvāsthāṃ vṛthā mā kṛthāḥ ॥ 1.98 ॥
Translation (bhāvārtha):
That power which can turn good people into wicked, the learned into fools, and well-wishers into haters; which openly tests by turning nectar into deadly poison in an instant - worship her with due reverence if you wish to enjoy the result you desire. O noble one, do not place vain reliance on even abundant virtues when misfortune can overturn them.
guṇavadaguṇavadvā kurvatā kāryajātaṃ
pariṇatiravadhāryā yatnataḥ paṇḍitēna ।
atirabhasakṛtānāṃ karmaṇāṃ āvipattēr
bhavati hṛdayadāhī śalyatulyō vipākaḥ ॥ 1.99 ॥
Translation (bhāvārtha):
Whether doing a task well or poorly, the wise person should carefully consider its consequence. For actions done in reckless haste, the ripened result becomes heart-burning, like a thorn or dart lodged within.
sthālyāṃ vaidūryamayyāṃ pachati tilakaṇāṃśchandanairindhanaughaiḥ
sauvarṇairlāṅgalāgrairvilikhati vasudhāṃ arkamūlasya hētōḥ ।
kṛtvā karpūrakhaṇḍānvṛttiṃ iha kurutē kōdravāṇāṃ samantāt
prāpyēmāṃ karmbhūmiṃ na charati manujō yastōpa mandabhāgyaḥ ॥ 1.100 ॥
Translation (bhāvārtha):
He cooks mere sesame seeds in a pot made of vaidUrya gem using heaps of sandalwood as fuel; he ploughs the earth with golden ploughshares just to grow the root of arka; he uses chunks of camphor as fuel to cook coarse grains everywhere. Having obtained this precious field of human action, such an unfortunate person still does not live rightly.
majjatvambhasi yātu mēruśikharaṃ śatruṃ jayatvāhavē
vāṇijyaṃ kṛṣisēvanē cha sakalā vidyāḥ kalāḥ śikṣatām ।
ākāśaṃ vipulaṃ prayātu khagavatkṛtvā prayatnaṃ paraṃ
nābhāvyaṃ bhavatīha karmavaśatō bhāvyasya nāśaḥ kutaḥ ॥ 1.101 ॥
Translation (bhāvārtha):
Let Meru's peak sink in water; let the enemy be conquered in battle; let all skills and arts be learned in trade and agriculture; let one reach the vast sky like a bird through supreme effort. Yet what is not destined will not happen here due to karma; and if something is destined, how can it be destroyed?
bhīmaṃ vanaṃ bhavati tasya puraṃ pradhānaṃ
sarvō janaḥ svajanatāṃ upayāti tasya ।
kṛtsnā cha bhūrbhavati sannidhiratnapūrṇā
yasyāsti pūrvasukṛtaṃ vipulaṃ narasya ॥ 1.102 ॥
Translation (bhāvārtha):
For the person whose past merit is abundant, even a fearsome forest becomes his chief city, everyone becomes like his own kin, and the whole earth becomes like a nearby treasure-house full of jewels.
kō lābhō guṇisaṅgamaḥ kiṃ asukhaṃ prājñētaraiḥ saṅgatiḥ
kā hāniḥ samayachyutirnipuṇatā kā dharmatattvē ratiḥ ।
kaḥ śūrō vijitēndriyaḥ priyatamā kā'nuvratā kiṃ dhanaṃ
vidyā kiṃ sukhaṃ apravāsagamanaṃ rājyaṃ kiṃ ājñāphalam ॥ 1.103 ॥
Translation (bhāvārtha):
What is true gain? The company of the virtuous. What is sorrow? Association with those who are not wise. What is loss? Missing the right time. What is real skill? Delight in the essence of dharma. Who is a hero? One who has conquered the senses. Who is most beloved? The loyal companion who follows the same path. What is wealth? Knowledge. What is happiness? Not having to live away from home. What is kingdom? The effectiveness of one's command.
apriyavachanadaridraiḥ priyavachanadhanāḍhyaiḥ svadāraparituṣṭaiḥ ।
paraparivādanivṛttaiḥ kvachitkvachinmaṇḍitā vasudhā ॥ 1.104 ॥
Translation (bhāvārtha):
The earth is beautified here and there by people who are "poor" in harsh words (i.e., who do not speak unkindly), "rich" in the wealth of pleasant speech, content with their own spouse, and refraining from slandering others.
kadarthitasyāpi hi dhairyavṛttēr
na śakyatē dhairyaguṇaḥ pramārṣṭum ।
adhōmukhasyāpi kṛtasya vahnēr
nādhaḥ śikhā yāti kadāchidēva ॥ 1.105 ॥
Translation (bhāvārtha):
Even if a person of courageous disposition is humiliated, the quality of courage cannot be wiped away. Even when fire is made to face downward, its flame never goes downward.
kāntākaṭākṣaviśikhā na lunanti yasya
chittaṃ na nirdahati kṛpakṛśānutāpaḥ ।
karṣanti bhūriviṣayāścha na lōbhapāśair
lōkatrayaṃ jayati kṛtsnaṃ idaṃ sa dhīraḥ ॥ 1.106 ॥
Translation (bhāvārtha):
The steadfast one whose mind is not wounded by the arrows of the beloved's glances, not burned by the heat of poverty's fire, and not dragged by the ropes of greed tied to countless sense objects - that person conquers this entire threefold world.
ēkēnāpi hi śūrēṇa
pādākrāntaṃ mahītalam ।
kriyatē bhāskarēṇaiva
sphārasphuritatējasā ॥ 1.107 ॥
Translation (bhāvārtha):
Even by a single hero the earth can be overrun; and by the sun alone, through its widespread radiance, the world is made bright.
vahnistasya jalāyatē jalanidhiḥ kulyāyatē tatkṣaṇān
mēruḥ svalpaśilāyatē mṛgapatiḥ sadyaḥ kuraṅgāyatē ।
vyālō mālyaguṇāyatē viṣarasaḥ pīyūṣavarṣāyatē
yasyāṅgē'khilalōkavallabhatamaṃ śīlaṃ samunmīlati ॥ 1.108 ॥
Translation (bhāvārtha):
For the person in whom a most-beloved character blossoms, fire becomes like water, the ocean becomes like a small canal, Meru becomes like a pebble, the lion becomes like a deer, the serpent becomes like a garland-string, and poison becomes like a rain of nectar.
lajjāguṇaughajananīṃ jananīṃ iva svām
atyantaśuddhahṛdayāṃ anuvartamānām ।
tējasvinaḥ sukhaṃ asūnapi santyajanati
satyavratavyasaninō na punaḥ pratijñām ॥ 1.109 ॥
Translation (bhāvārtha):
Those who, with perfectly pure hearts, follow their own mother-like source of modesty and the flood of virtues - the radiant ones devoted to the vow of truth - will easily give up even life, but will never break a promise.
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