भर्तृहरि is celebrated for the शतक-त्रिशति - three collections of roughly a hundred verses each: नीति शतकम्, शृङ्गार शतकम्, and वैराग्य शतकम्. These are among the most quoted सुभाषितानि in Sanskrit literature because each श्लोक is compact, memorable, and rooted in lived observation.
Among them, नीति शतकम् is a handbook of नीति: 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.
दिक्कालाद्यनवच्छिन्नानन्तचिन्मात्रमूर्तये ।
स्वानुभूत्येकमानाय नमः शान्ताय तेजसे ॥ 1.1 ॥
Translation (भावार्थ):
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.
बोद्धारो मत्सरग्रस्ताः प्रभवः स्मयदूषिताः ।
अबोधोपहताः चान्ये जीर्णमङ्गे सुभाषितम् ॥ 1.2 ॥
Translation (भावार्थ):
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.
अज्ञः सुखं आराध्यः
सुखतरं आराध्यते विशेषज्ञः ।
ज्ञानलवदुर्विदग्धं
ब्रह्मापि तं नरं न रञ्जयति ॥ 1.3 ॥
Translation (भावार्थ):
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.
प्रसह्य मणिं उद्धरेन्मकरवक्त्रदंष्ट्रान्तरात्
समुद्रं अपि सन्तरेत्प्रचलदूर्मिमालाकुलम् ।
भुजङ्गं अपि कोपितं शिरसि पुष्पवद्धारयेत्
न तु प्रतिनिविष्टमूर्खजनचित्तं आराधयेत् ॥ 1.4 ॥
Translation (भावार्थ):
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.
लभेत सिकतासु तैलं अपि यत्नतः पीडयन्
पिबेच्च मृगतृष्णिकासु सलिलं पिपासार्दितः ।
क्वचिदपि पर्यटन्शशविषाणं आसादयेत्
न तु प्रतिनिविष्टमूर्खचित्तं आराधयेत् ॥ 1.5 ॥
Translation (भावार्थ):
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.
व्यालं बालमृणालतन्तुभिरसौ रोद्धुं समुज्जृम्भते
छेत्तुं वज्रमणिं शिरीषकुसुमप्रान्तेन सन्नह्यति ।
माधुर्यं मधुबिन्दुना रचयितुं क्षारामुधेरीहते
नेतुं वाञ्छन्ति यः खलान्पथि सतां सूक्तैः सुधास्यन्दिभिः ॥ 1.6 ॥
Translation (भावार्थ):
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.
स्वायत्तं एकान्तगुणं विधात्रा
विनिर्मितं छादनं अज्ञतायाः ।
विशेषतः सर्वविदां समाजे
विभूषणं मौनं अपण्डितानाम् ॥ 1.7 ॥
Translation (भावार्थ):
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.
यदा किञ्चिज्ज्ञोऽहं द्विप इव मदान्धः समभवं
तदा सर्वज्ञोऽस्मीत्यभवदवलिप्तं मम मनः
यदा किञ्चित्किञ्चिद्बुधजनसकाशादवगतं
तदा मूर्खोऽस्मीति ज्वर इव मदो मे व्यपगतः ॥ 1.8 ॥
Translation (भावार्थ):
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".
कृमिकुलचित्तं लालाक्लिन्नं विगन्धिजुगुप्सितं
निरुपमरसं प्रीत्या खादन्नरास्थि निरामिषम् ।
सुरपतिं अपि श्वा पार्श्वस्थं विलोक्य न शङ्कते
न हि गणयति क्षुद्रो जन्तुः परिग्रहफल्गुताम् ॥ 1.9 ॥
Translation (भावार्थ):
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.
शिरः शार्वं स्वर्गात्पशुपतिशिरस्तः क्षितिधरं
महीध्रादुत्तुङ्गादवनिं अवनेश्चापि जलधिम् ।
अधोऽधो गङ्गेयं पदं उपगता स्तोकम्
अथवाविवेकभ्रष्टानां भवति विनिपातः शतमुखः ॥ 1.10 ॥
Translation (भावार्थ):
From heaven, the head of Siva came down to the mountain from the head of पशुपति; from the lofty mountain it came down to the earth, and from the earth also to the ocean. Thus even this गङ्गा, descending step by step, has come lower and lower; likewise, for those who have lost discernment, downfall becomes manyfold.
शक्यो वारयितुं जलेन हुतभुक्च्छत्रेण सूर्यातपो
नागेन्द्रो निशिताङ्कुशेन समदो दण्डेन गोगर्दभौ ।
व्याधिर्भेषजसङ्ग्रहैश्च विविधैर्मन्त्रप्रयोगैर्विषं
सर्वस्यौषधं अस्ति शास्त्रविहितं मूर्खस्य नास्त्यौषधिम् ॥ 1.11 ॥
Translation (भावार्थ):
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 शास्त्र - but for a fool there is no medicine.
साहित्यसङ्गीतकलाविहीनः
साक्षात्पशुः पुच्छविषाणहीनः ।
तृणं न खादन्नपि जीवमानस्
तद्भागधेयं परमं पशूनाम् ॥ 1.12 ॥
Translation (भावार्थ):
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.
येषां न विद्या न तपो न दानं
ज्ञानं न शीलं न गुणो न धर्मः ।
ते मर्त्यलोके भुवि भारभूता
मनुष्यरूपेण मृगाश्चरन्ति ॥ 1.13 ॥
Translation (भावार्थ):
Those who have neither learning, nor disciplined effort, nor charity; neither wisdom, nor good conduct, nor virtue, nor धर्म - they are a burden on earth, wandering like beasts in the outward form of human beings.
वरं पर्वतदुर्गेषु
भ्रान्तं वनचरैः सह
न मूर्खजनसम्पर्कः
सुरेन्द्रभवनेष्वपि ॥ 1.14 ॥
Translation (भावार्थ):
Better to wander with forest-dwellers in mountain strongholds than to have the company of foolish people - even in the palaces of Indra.
शास्त्रोपस्कृतशब्दसुन्दरगिरः शिष्यप्रदेयागमा
विख्याताः कवयो वसन्ति विषये यस्य प्रभोर्निर्धनाः ।
तज्जाड्यं वसुधादिपस्य कवयस्त्वर्थं विनापीश्वराः
कुत्स्याः स्युः कुपरीक्षका हि मणयो यैरर्घतः पातिताः ॥ 1.15 ॥
Translation (भावार्थ):
Renowned poets, whose speech is beautiful and refined by शास्त्र 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.
हर्तुर्याति न गोचरं किं अपि शं पुष्णाति यत्सर्वदाऽप्य्
अर्थिभ्यः प्रतिपाद्यमानं अनिशं प्राप्नोति वृद्धिं पराम् ।
कल्पान्तेष्वपि न प्रयाति निधनं विद्याख्यं अन्तर्धनं
येषां तान्प्रति मानं उज्झत नृपाः कस्तैः सह स्पर्धते ॥ 1.16 ॥
Translation (भावार्थ):
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?
अधिगतपरमार्थान्पण्डितान्मावमंस्थास्
तृणं इव लघु लक्ष्मीर्नैव तान्संरुणद्धि ।
अभिनवमदलेखाश्यामगण्डस्थलानां
न भवति बिसतन्तुर्वारणं वारणानाम् ॥ 1.17 ॥
Translation (भावार्थ):
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.
अम्भोजिनीवनविहारविलासं एव
हंसस्य हन्ति नितरां कुपितो विधाता ।
न त्वस्य दुग्धजलभेदविधौ प्रसिद्धां
वैदग्धीकीर्तिं अपहर्तुं असौ समर्थः ॥ 1.18 ॥
Translation (भावार्थ):
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.
केयूराणि न भूषयन्ति पुरुषं हारा न चन्द्रोज्ज्वला
न स्नानं न विलेपनं न कुसुमं नालङ्कृता मूर्धजाः ।
वाण्येका समलङ्करोति पुरुषं या संस्कृता धार्यते
क्षीयन्ते खलु भूषणानि सततं वाग्भूषणं भूषणम् ॥ 1.19 ॥
Translation (भावार्थ):
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.
विद्या नाम नरस्य रूपं अधिकं प्रच्छन्नगुप्तं धनं
विद्या भोगकरी यशःसुखकरी विद्या गुरूणां गुरुः ।
विद्या बन्धुजनो विदेशगमने विद्या परा देवता
विद्या राजसु पूज्यते न तु धनं विद्याविहीनः पशुः ॥ 1.20 ॥
Translation (भावार्थ):
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.
क्षान्तिश्चेत्कवचेन किं किं अरिभिः क्रोधोऽस्ति चेद्देहिनां
ज्ञातिश्चेदनलेन किं यदि सुहृद्दिव्यौषधं किं फलम् ।
किं सर्पैर्यदि दुर्जनाः किं उ धनैर्विद्याऽनवद्या यदि
व्रीडा चेत्किं उ भूषणैः सुकविता यद्यस्ति राज्येन किम् ॥ 1.21 ॥
Translation (भावार्थ):
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?
दाक्षिण्यं स्वजने दया परिजने शाठ्यं सदा दुर्जने
प्रीतिः साधुजने नयो नृपजने विद्वज्जने चार्जवम् ।
शौर्यं शत्रुजने क्षमा गुरुजने कान्ताजने धृष्टता
ये चैवं पुरुषाः कलासु कुशलास्तेष्वेव लोकस्थितिः ॥ 1.22 ॥
Translation (भावार्थ):
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.
जाड्यं धियो हरति सिञ्चति वाचि सत्यं
मानोन्नतिं दिशति पापं अपाकरोति ।
चेतः प्रसादयति दिक्षु तनोति कीर्तिं
सत्सङ्गतिः कथय किं न करोति पुंसाम् ॥ 1.23 ॥
Translation (भावार्थ):
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 सत्सङ्गति not do for people?
जयन्ति ते सुकृतिनो
रससिद्धाः कवीश्वराः ।
नास्ति येषां यशःकाये
जरामरणजं भयम् ॥ 1.24 ॥
Translation (भावार्थ):
Victorious are those meritorious poet-lords who have mastered रस; in the "body" of their fame there is no fear born of old age and death.
सूनुः सच्चरितः सती प्रियतमा स्वामी प्रसादोन्मुखः
स्निग्धं मित्रं अवञ्चकः परिजनो निःक्लेशलेशं मनः ।
आकारो रुचिरः स्थिरश्च विभवो विद्यावदातं मुखं
तुष्टे विष्टपकष्टहारिणि हरौ सम्प्राप्यते देहिना ॥ 1.25 ॥
Translation (भावार्थ):
When हरि - 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.
प्राणाघातान्निवृत्तिः परधनहरणे संयमः सत्यवाक्यं
काले शक्त्या प्रदानं युवतिजनकथामूकभावः परेषाम् ।
तृष्णास्रोतो विभङ्गो गुरुषु च विनयः सर्वभूतानुकम्पा
सामान्यः सर्वशास्त्रेष्वनुपहतविधिः श्रेयसां एष पन्थाः ॥ 1.26 ॥
Translation (भावार्थ):
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 शास्त्र. This is the path to true well-being.
प्रारभ्यते न खलु विघ्नभयेन नीचैः
प्रारभ्य विघ्नविहता विरमन्ति मध्याः ।
विघ्नैः पुनः पुनरपि प्रतिहन्यमानाः
प्रारब्धं उत्तमजना न परित्यजन्ति ॥ 1.27 ॥
Translation (भावार्थ):
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.
असन्तो नाभ्यर्थ्याः सुहृदपि न याच्यः कृशधनः
प्रिया न्याय्या वृत्तिर्मलिनं असुभङ्गेऽप्यसुकरम् ।
विपद्युच्चैः स्थेयं पदं अनुविधेयं च महतां
सतां केनोद्दिष्टं विषमं असिधाराव्रतं इदम् ॥ 1.28 ॥
Translation (भावार्थ):
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"?
क्षुत्क्षामोऽपि जराकृशोऽपि शिथिलप्राणोऽपि कष्टां दशाम्
आपन्नोऽपि विपन्नदीधितिरिति प्राणेषु नश्यत्स्वपि ।
मत्तेभेन्द्रविभिन्नकुम्भपिशितग्रासैकबद्धस्पृहः
किं जीर्णं तृणं अत्ति मानमहतां अग्रेसरः केसरी ॥ 1.29 ॥
Translation (भावार्थ):
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?
स्वल्पस्नायुवसावशेषमलिनं निर्मांसं अप्यस्थि गोः
श्वा लब्ध्वा परितोषं एति न तु तत्तस्य क्षुधाशान्तये ।
सिंहो जम्बुकं अङ्कं आगतं अपि त्यक्त्वा निहन्ति द्विपं
सर्वः कृच्छ्रगतोऽपि वाञ्छन्ति जनः सत्त्वानुरूपं फलम् ॥ 1.30 ॥
Translation (भावार्थ):
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.
लाङ्गूलचालनं अधश्चरणावपातं
भूमौ निपत्य वदनोदरदर्शनं च ।
श्वा पिण्डदस्य कुरुते गजपुङ्गवस्तु
धीरं विलोकयति चाटुशतैश्च भुङ्क्ते ॥ 1.31 ॥
Translation (भावार्थ):
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.
परिवर्तिनि संसारे
मृतः को वा न जायते ।
स जातो येन जातेन
याति वंशः समुन्नतिम् ॥ 1.32 ॥
Translation (भावार्थ):
In this ever-turning संसार, who is there that is not born again after death? Truly born is that person by whose birth the lineage rises to greater upliftment.
कुसुमस्तवकस्येव
द्वयी वृत्तिर्मनस्विनः ।
मूर्ध्नि वा सर्वलोकस्य
शीर्यते वन एव वा ॥ 1.33 ॥
Translation (भावार्थ):
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.
सन्त्यन्येऽपि बृहस्पतिप्रभृतयः सम्भाविताः पञ्चषास्
तान्प्रत्येष विशेषविक्रमरुची राहुर्न वैरायते ।
द्वावेव ग्रसते दिवाकरनिशाप्राणेश्वरौ भास्करौ
भ्रातः पर्वणि पश्य दानवपतिः शीर्षावशेषाकृतिः ॥ 1.34 ॥
Translation (भावार्थ):
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.
वहति भुवनश्रेणिं शेषः फणाफलकस्थितां
कमठपतिना मध्येपृष्ठं सदा स च धार्यते ।
तं अपि कुरुते क्रोडाधीनं पयोधिरनादराद्
अहह महतां निःसीमानश्चरित्रविभूतयः ॥ 1.35 ॥
Translation (भावार्थ):
शेष 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.
वरं पक्षच्छेदः समदमघवन्मुक्तकुलिशप्रहारैर्
उद्गच्छद्बहुलदहनोद्गारगुरुभिः ।
तुषाराद्रेः सूनोरहह पितरि क्लेशविवशे
न चासौ सम्पातः पयसि पयसां पत्युरुचितः ॥ 1.36 ॥
Translation (भावार्थ):
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.
सिंहः शिशुरपि निपतति
मदमलिनकपोलभित्तिषु गजेषु ।
प्रकृतिरियं सत्त्ववतां
न खलु वयस्तेजसो हेतुः ॥ 1.37 ॥
Translation (भावार्थ):
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.
जातिर्यातु रसातलं गुणगणैस्तत्राप्यधो गम्यतां
शीलं शैलतटात्पतत्वभिजनः सन्दह्यतां वह्निना ।
शौर्ये वैरिणि वज्रं आशु निपतत्वर्थोऽस्तु नः केवलं
येनैकेन विना गुणस्तृणलवप्रायाः समस्ता इमे ॥ 1.38 ॥
Translation (भावार्थ):
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.
धनं अर्जय काकुत्स्थ
धनमूलं इदं जगत् ।
अन्तरं नाभिजानामि
निर्धनस्य मृतस्य च ॥ 1.39 ॥
Translation (भावार्थ):
Earn wealth, O काकुत्स्थ; this world is rooted in wealth. I see no difference between one who is poor and one who is dead.
तानीन्द्रियाण्यविकलानि तदेव नाम
सा बुद्धिरप्रतिहता वचनं तदेव ।
अर्थोष्मणा विरहितः पुरुषः क्षणेन
सोऽप्यन्य एव भवतीति विचित्रं एतत् ॥ 1.40 ॥
Translation (भावार्थ):
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!
यस्यास्ति वित्तं स नरः कुलीनः
स पण्डितः स श्रुतवान्गुणज्ञः ।
स एव वक्ता स च दर्शनीयः
सर्वे गुणाः काञ्चनं आश्रयन्ति ॥ 1.41 ॥
Translation (भावार्थ):
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.
दौर्मन्त्र्यान्नृपतिर्विनश्यति यतिः सङ्गात्सुतो लालनात्
विप्रोऽनध्ययनात्कुलं कुतनयाच्छीलं खलोपासनात् ।
ह्रीर्मद्यादनवेक्षणादपि कृषिः स्नेहः प्रवासाश्रयान्
मैत्री चाप्रणयात्समृद्धिरनयात्त्यागप्रमादाद्धनम् ॥ 1.42 ॥
Translation (भावार्थ):
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.
दानं भोगो नाशस्तिस्रो
गतयो भवन्ति वित्तस्य ।
यो न ददाति न भुङ्क्ते
तस्य तृतीया गतिर्भवति ॥ 1.43 ॥
Translation (भावार्थ):
Wealth has three possible outcomes: giving, enjoyment, and destruction. For the one who neither gives nor enjoys, the third fate - loss - inevitably becomes his.
मणिः शाणोल्लीढः समरविजयी हेतिदलितो
मदक्षीणो नागः शरदि सरितः श्यानपुलिनाः ।
कलाशेषश्चन्द्रः सुरतमृदिता बालवनिता
तन्निम्ना शोभन्ते गलितविभवाश्चार्थिषु नराः ॥ 1.44 ॥
Translation (भावार्थ):
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.
परिक्षीणः कश्चित्स्पृहयति यवानां प्रसृतये
स पश्चात्सम्पूर्णः कलयति धरित्रीं तृणसमाम् ।
अतश्चानैकान्त्याद्गुरुलघुतयाऽर्थेषु धनिनाम्
अवस्था वस्तूनि प्रथयति च सङ्कोचयति च ॥ 1.45 ॥
Translation (भावार्थ):
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.
राजन्दुधुक्षसि यदि क्षितिधेनुं एतां
तेनाद्य वत्सं इव लोकं अमुं पुषाण
तस्मिंश्च सम्यगनिशं परिपोष्यमाणे
नानाफलैः फलति कल्पलतेव भूमिः ॥ 1.46 ॥
Translation (भावार्थ):
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.
सत्यानृता च परुषा प्रियवादिनी च
हिंस्रा दयालुरपि चार्थपरा वदान्या ।
नित्यव्यया प्रचुरनित्यधनागमा च
वाराङ्गनेव नृपनीतिरनेकरूपा ॥ 1.47 ॥
Translation (भावार्थ):
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.
आज्ञा कीर्तिः पालनं ब्राह्मणानां
दानं भोगो मित्रसंरक्षणं च
येषां एते षड्गुणा न प्रवृत्ताः
कोऽर्थस्तेषां पार्थिवोपाश्रयेण ॥ 1.48 ॥
Translation (भावार्थ):
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?
यद्धात्रा निजभालपट्टलिखितं स्तोकं महद्वा धनं
तत्प्राप्नोति मरुस्थलेऽपि नितरां मेरौ ततो नाधिकम् ।
तद्धीरो भव वित्तवत्सु कृपणां वृत्तिं वृथा सा कृथाः
कूपे पश्य पयोनिधावपि घटो गृह्णाति तुल्यं जलम् ॥ 1.49 ॥
Translation (भावार्थ):
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.
त्वं एव चातकाधारोऽ
सीति केषां न गोचरः ।
किं अम्भोदवरास्माकं
कार्पण्योक्तं प्रतीक्षसे ॥ 1.50 ॥
Translation (भावार्थ):
You alone are the refuge of the चातक - who does not know this? Then, O best of clouds, why do you wait for our wretched pleading words?
रे रे चातक सावधानमनसा मित्र क्षणं श्रूयताम्
अम्भोदा बहवो वसन्ति गगने सर्वेऽपि नैतादृशाः ।
केचिद्वृष्टिभिरार्द्रयन्ति वसुधां गर्जन्ति केचिद्वृथा
यं यं पश्यसि तस्य तस्य पुरतो मा ब्रूहि दीनं वचः ॥ 1.51 ॥
Translation (भावार्थ):
O चातक, 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.
अकरुणत्वं अकारणविग्रहः
परधने परयोषिति च स्पृहा ।
सुजनबन्धुजनेष्वसहिष्णुता
प्रकृतिसिद्धं इदं हि दुरात्मनाम् ॥ 1.52 ॥
Translation (भावार्थ):
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.
दुर्जनः परिहर्तव्यो
विद्ययाऽलकृतोऽपि सन् ।
मणिना भूषितः सर्पः
किं असौ न भयङ्करः ॥ 1.53 ॥
Translation (भावार्थ):
A wicked person should be avoided even if adorned with learning; is not a snake, even when decorated with a jewel, still dangerous?
जाड्यं ह्रीमति गण्यते व्रतरुचौ दम्भः शुचौ कैतवं
शूरे निर्घृणता मुनौ विमतिता दैन्यं प्रियालापिनि ।
तेजस्विन्यवलिप्तता मुखरता वक्तर्यशक्तिः स्थिरे
तत्को नाम गुणो भवेत्स गुणिनां यो दुर्जनैर्नाङ्कितः ॥ 1.54 ॥
Translation (भावार्थ):
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?
लोभश्चेदगुणेन किं पिशुनता यद्यस्ति किं पातकैः
सत्यं चेत्तपसा च किं शुचि मनो यद्यस्ति तीर्थेन किम् ।
सौजन्यं यदि किं गुणैः सुमहिमा यद्यस्ति किं मण्डनैः
सद्विद्या यदि किं धनैरपयशो यद्यस्ति किं मृत्युना ॥ 1.55 ॥
Translation (भावार्थ):
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?
शशी दिवसधूसरो गलितयौवना कामिनी
सरो विगतवारिजं मुखं अनक्षरं स्वाकृतेः ।
प्रभुर्धनपरायणः सततदुर्गतः सज्जनो
नृपाङ्गणगतः खलो मनसि सप्त शल्यानि मे ॥ 1.56 ॥
Translation (भावार्थ):
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.
न कश्चिच्चण्डकोपानाम्
आत्मीयो नाम भूभुजाम् ।
होतारं अपि जुह्वानं
स्पृष्टो वहति पावकः ॥ 1.57 ॥
Translation (भावार्थ):
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).
मौनोमूकः प्रवचनपटुर्बाटुलो जल्पको वा
धृष्टः पार्श्वे वसति च सदा दूरतश्चाप्रगल्भः ।
क्षान्त्या भीरुर्यदि न सहते प्रायशो नाभिजातः
सेवाधर्मः परमगहनो योगिनां अप्यगम्यः ॥ 1.58 ॥
Translation (भावार्थ):
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.
उद्भासिताखिलखलस्य विशृङ्खलस्य
प्राग्जातविस्तृतनिजाधमकर्मवृत्तेः ।
दैवादवाप्तविभवस्य गुणद्विषोऽस्य
नीचस्य गोचरगतैः सुखं आप्यते ॥ 1.59 ॥
Translation (भावार्थ):
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.
आरम्भगुर्वी क्षयिणी क्रमेण
लघ्वी पुरा वृद्धिमती च पश्चात् ।
दिनस्य पूर्वार्धपरार्धभिन्ना
छायेव मैत्री खलसज्जनानाम् ॥ 1.60 ॥
Translation (भावार्थ):
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).
मृगमीनसज्जनानां तृणजलसन्तोषविहितवृत्तीनाम् ।
लुब्धकधीवरपिशुना निष्कारणवैरिणो जगति ॥ 1.61 ॥
Translation (भावार्थ):
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.
वाञ्छा सज्जनसङ्गमे परगुणे प्रीतिर्गुरौ नम्रता
विद्यायां व्यसनं स्वयोषिति रतिर्लोकापवादाद्भयम् ।
भक्तिः शूलिनि शक्तिरात्मदमने संसर्गमुक्तिः खले
येष्वेते निवसन्ति निर्मलगुणास्तेभ्यो नरेभ्यो नमः ॥ 1.62 ॥
Translation (भावार्थ):
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 कलि.
विपदि धैर्यं अथाभ्युदये क्षमा
सदसि वाक्पटुता युधि विक्रमः ।
यशसि चाभिरुचिर्व्यसनं श्रुतौ
प्रकृतिसिद्धं इदं हि महात्मनाम् ॥ 1.63 ॥
Translation (भावार्थ):
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.
प्रदानं प्रच्छन्नं गृहं उपगते सम्भ्रमविधिः
प्रियं कृत्वा मौनं सदसि कथनं चाप्युपकृतेः ।
अनुत्सेको लक्ष्म्यां अनभिभवगन्धाः परकथाः
सतां केनोद्दिष्टं विषमं असिधाराव्रतं इदम् ॥ 1.64 ॥
Translation (भावार्थ):
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?
करे श्लाघ्यस्त्यागः शिरसि गुरुपादप्रणयिता
मुखे सत्या वाणी विजयि भुजयोर्वीर्यं अतुलम् ।
हृदि स्वच्छा वृत्तिः श्रुतिं अधिगतं च श्रवणयोर्
विनाप्यैश्वर्येण प्रकृतिमहतां मण्डनं इदम् ॥ 1.65 ॥
Translation (भावार्थ):
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.
सम्पत्सु महतां चित्तं भवत्युत्पलकोमलम् ।
आपत्सु च महाशैलशिला सङ्घातकर्कशम् ॥ 1.66 ॥
Translation (भावार्थ):
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.
सन्तप्तायसि संस्थितस्य पयसो नामापि न ज्ञायते
मुक्ताकारतया तदेव नलिनीपत्रस्थितं राजते ।
स्वात्यां सागरशुक्तिमध्यपतितं तन्मौक्तिकं जायते
प्रायेणाधममध्यमोत्तमगुणः संसर्गतो जायते ॥ 1.67 ॥
Translation (भावार्थ):
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 स्वाति, it becomes a true pearl. In the same way, low, middling, and excellent qualities arise mostly from one's association.
प्रीणाति यः सुचरितैः पितरं स पुत्रो
यद्भर्तुरेव हितं इच्छति तत्कलत्रम् ।
तन्मित्रं आपदि सुखे च समक्रियं यद्
एतत्त्रयं जगति पुण्यकृतो लभन्ते ॥ 1.68 ॥
Translation (भावार्थ):
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.
एको देवः केशवो वा शिवो वा
ह्येकं मित्रं भूपतिर्वा यतिर्वा ।
एको वासः पत्तने वा वने वा
ह्येका भार्या सुन्दरी वा दरी वा ॥ 1.69 ॥
Translation (भावार्थ):
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.
नम्रत्वेनोन्नमन्तः परगुणकथनैः स्वान्गुणान्ख्यापयन्तः
स्वार्थान्सम्पादयन्तो विततपृथुतरारम्भयत्नाः परार्थे ।
क्षान्त्यैवाक्षेपरुक्षाक्षरमुखरमुखान्दुर्जनान्दूषयन्तः
सन्तः साश्चर्यचर्या जगति बहुमताः कस्य नाभ्यर्चनीयाः ॥ 1.70 ॥
Translation (भावार्थ):
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?
भवन्ति नम्रास्तरवः फलोद्गमैर्
नवाम्बुभिर्दूरावलम्बिनो घनाः ।
अनुद्धताः सत्पुरुषाः समृद्धिभिः
स्वभाव एष परोपकारिणाम् ॥ 1.71 ॥
Translation (भावार्थ):
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.
श्रोत्रं श्रुतेनैव न कुण्डलेन
दानेन पाणिर्न तु कङ्कणेन ।
विभाति कायः करुणपराणां
परोपकारैर्न तु चन्दनेन ॥ 1.72 ॥
Translation (भावार्थ):
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.
पापान्निवारयति योजयते हिताय
गुह्यं निगूहति गुणान्प्रकटीकरोति ।
आपद्गतं च न जहाति ददाति काले
सन्मित्रलक्षणं इदं प्रवदन्ति सन्तः ॥ 1.73 ॥
Translation (भावार्थ):
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.
पद्माकरं दिनकरो विकचीकरोति
चन्द्रप्रभोल्लासयति कैरवचक्रवालम् ।
नाभ्यर्थितो जलधरोऽपि जलं ददाति
सन्तः स्वयं परहिते विहिताभियोगाः ॥ 1.74 ॥
Translation (भावार्थ):
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.
एके सत्पुरुषाः परार्थघटकाः स्वार्थं परित्यजन्ति ये
सामान्यास्तु परार्थं उद्यमभृतः स्वार्थाविरोधेन ये ।
तेऽमी मानुषराक्षसाः परहितं स्वार्थाय निघ्नन्ति ये
ये तु घ्नन्ति निरर्थकं परहितं ते के न जानीमहे ॥ 1.75 ॥
Translation (भावार्थ):
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.
क्षीरेणात्मगतोदकाय हि गुणा दत्ता पुरा तेऽखिला
क्षीरोत्तापं अवेक्ष्य तेन पयसा स्वात्मा कृशानौ हुतः ।
गन्तुं पावकं उन्मनस्तदभवद्दृष्ट्वा तु मित्रापदं
युक्तं तेन जलेन शाम्यति सतां मैत्री पुनस्त्वीदृशी ॥ 1.76 ॥
Translation (भावार्थ):
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.
इतः स्वपिति केशवः कुलं इतस्तदीयद्विषाम्
इतश्च शरणार्थिनां शिखरिणां गणाः शेरते ।
इतोऽपि बडवानलः सह समस्तसंवर्तकैः
अहो विततं ऊर्जितं भरसहं सिन्धोर्वपुः ॥ 1.77 ॥
Translation (भावार्थ):
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!
तृष्णां छिन्धि भज क्षमां जहि मदं पापे रतिं मा कृथाः
सत्यं ब्रूह्यनुयाहि साधुपदवीं सेवस्व विद्वज्जनम् ।
मान्यान्मानय विद्विषोऽप्यनुनय प्रख्यापय प्रश्रयं
कीर्तिं पालय दुःखिते कुरु दयां एतत्सतां चेष्टितम् ॥ 1.78 ॥
Translation (भावार्थ):
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.
मनसि वचसि काये पुण्यपीयूषपूर्णास्
त्रिभुवनं उपकारश्रेणिभिः प्रीणयन्तः ।
परगुणपरमाणून्पर्वतीकृत्य नित्यं
निजहृदि विकसन्तः सन्त सन्तः कियन्तः ॥ 1.79 ॥
Translation (भावार्थ):
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?
किं तेन हेमगिरिणा रजताद्रिणा वा
यत्राश्रिताश्च तरवस्तरवस्त एव ।
मन्यामहे मलयं एव यदाश्रयेण
कङ्कोलनिम्बकटुजा अपि चन्दनाः स्युः ॥ 1.80 ॥
Translation (भावार्थ):
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.
रत्नैर्महार्हैस्तुतुषुर्न देवा
न भेजिरे भीमविषेण भीतिम् ।
सुधां विना न परयुर्विरामं
न निश्चितार्थाद्विरमन्ति धीराः ॥ 1.81 ॥
Translation (भावार्थ):
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.
क्वचित्पृथ्वीशय्यः क्वचिदपि च परङ्कशयनः
क्वचिच्छाकाहारः क्वचिदपि च शाल्योदनरुचिः ।
क्वचित्कन्थाधारी क्वचिदपि च दिव्याम्बरधरो
मनस्वी कार्यार्थी न गणयति दुःखं न च सुखम् ॥ 1.82 ॥
Translation (भावार्थ):
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.
ऐश्वर्यस्य विभूषणं सुजनता शौर्यस्य वाक्संयमो
ज्ञानस्योपशमः श्रुतस्य विनयो वित्तस्य पात्रे व्ययः ।
अक्रोधस्तपसः क्षमा प्रभवितुर्धर्मस्य निर्वाजता
सर्वेषां अपि सर्वकारणं इदं शीलं परं भूषणम् ॥ 1.83 ॥
Translation (भावार्थ):
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 धर्म. Indeed, this noble character is the supreme ornament and the cause of everything.
निन्दन्तु नीतिनिपुणा यदि वा स्तुवन्तु
लक्ष्मीः समाविशतु गच्छतु वा यथेष्ठम् ।
अद्यैव वा मरणं अस्तु युगान्तरे वा
न्याय्यात्पथः प्रविचलन्ति पदं न धीराः ॥ 1.84 ॥
Translation (भावार्थ):
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.
भग्नाशस्य करण्डपिण्डिततनोर्म्लानेन्द्रियस्य क्षुधा
कृत्वाखुर्विवरं स्वयं निपतितो नक्तं मुखे भोगिनः ।
तृप्तस्तत्पिशितेन सत्वरं असौ तेनैव यातः यथा
लोकाः पश्यत दैवं एव हि नृणां वृद्धौ क्षये कारणम् ॥ 1.85 ॥
Translation (भावार्थ):
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.
आलस्यं हि मनुष्याणां
शरीरस्थो महान्रिपुः ।
नास्त्युद्यमसमो बन्धुः
कुर्वाणो नावसीदति ॥ 1.86 ॥
Translation (भावार्थ):
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.
छिन्नोऽपि रोहति तर्क्षीणोऽप्युपचीयते पुनश्चन्द्रः ।
इति विमृशन्तः सन्तः सन्तप्यन्ते न दुःखेषु ॥ 1.87 ॥
Translation (भावार्थ):
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.
नेता यस्य बृहस्पतिः प्रहरणं वज्रं सुराः सैनिकाः
स्वर्गो दुर्गं अनुग्रहः किल हरेरैरावतो वारणः ।
इत्यैश्वर्यबलान्वितोऽपि बलभिद्भग्नः परैः सङ्गरे
तद्व्यक्तं ननु दैवं एव शरणं धिग्धिग्वृथा पौरुषम् ॥ 1.88 ॥
Translation (भावार्थ):
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.
कर्मायत्तं फलं पुंसां
बुद्धिः कर्मानुसारिणी ।
तथापि सुधिया भाव्यं
सुविचार्यैव कुर्वता ॥ 1.89 ॥
Translation (भावार्थ):
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.
खल्वातो दिवसेश्वरस्य किरणैः सन्ताडितो मस्तके
वाञ्छन्देशं अनातपं विधिवशात्तालस्य मूलं गतः ।
तत्राप्यस्य महाफलेन पतता भग्नं सशब्दं शिरः
प्रायो गच्छति यत्र भाग्यरहितस्तत्रैव यान्त्यापदः ॥ 1.90 ॥
Translation (भावार्थ):
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.
रविनिशाकरयोर्ग्रहपीडनं
गजभुजङ्गमयोरपि बन्धनम् ।
मतिमतां च विलोक्य दरिद्रतां
विधिरहो बलवानिति मे मतिः ॥ 1.91 ॥
Translation (भावार्थ):
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.
सृजति तावदशेषगुणकरं
पुरुषरत्नं अलङ्करणं भुवः ।
तदपि तत्क्षणभङ्गि करोति
चेदहह कष्टं अपण्डितता विधेः ॥ 1.92 ॥
Translation (भावार्थ):
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.
पत्रं नैव यदा करीरविटपे दोषो वसन्तस्य किम्
नोलूकोऽप्यवलोकते यदि दिवा सूर्यस्य किं दूषणम् ।
धारा नैव पतन्ति चातकमुखे मेघस्य किं दूषणम्
यत्पूर्वं विधिना ललाटलिखितं तन्मार्जितुं कः क्षमः ॥ 1.93 ॥
Translation (भावार्थ):
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?
नमस्यामो देवान्ननु हतविधेस्तेऽपि वशगा
विधिर्वन्द्यः सोऽपि प्रतिनियतकर्मैकफलदः ।
फलं कर्मायत्तं यदि किं अमरैः किं च विधिना
नमस्तत्कर्मभ्यो विधिरपि न येभ्यः प्रभवति ॥ 1.94 ॥
Translation (भावार्थ):
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.
ब्रह्मा येन कुलालवन्नियमितो ब्रह्माडभाण्डोदरे
विष्णुर्येन दशावतारगहने क्षिप्तो महासङ्कटे ।
रुद्रो येन कपालपाणिपुटके भिक्षाटनं कारितः
सूर्यो भ्राम्यति नित्यं एव गगने तस्मै नमः कर्मणे ॥ 1.95 ॥
Translation (भावार्थ):
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.
नैवाकृतिः फलति नैवा कुलं न शीलं
विद्यापि नैव न च यत्नकृतापि सेवा ।
भाग्यानि पूर्वतपसा खलु सञ्चितानि
काले फलन्ति पुरुषस्य यथैव वृक्षाः ॥ 1.96 ॥
Translation (भावार्थ):
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.
वने रणे शत्रुजलाग्निमध्ये
महार्णवे पर्वतमस्तके वा ।
सुप्तं प्रमत्तं विषमस्थितं वा
रक्षन्ति पुण्यानि पुराकृतानि ॥ 1.97 ॥
Translation (भावार्थ):
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.
या साधूंश्च खलान्करोति विदुषो मूर्खान्हितान्द्वेषिणः
प्रत्यक्षं कुरुते परीक्षं अमृतं हालाहलं तत्क्षणात् ।
तां आराधय सत्क्रियां भगवतीं भोक्तुं फलं वाञ्छितं
हे साधो व्यसनैर्गुणेषु विपुलेष्वास्थां वृथा मा कृथाः ॥ 1.98 ॥
Translation (भावार्थ):
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.
गुणवदगुणवद्वा कुर्वता कार्यजातं
परिणतिरवधार्या यत्नतः पण्डितेन ।
अतिरभसकृतानां कर्मणां आविपत्तेर्
भवति हृदयदाही शल्यतुल्यो विपाकः ॥ 1.99 ॥
Translation (भावार्थ):
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.
स्थाल्यां वैदूर्यमय्यां पचति तिलकणांश्चन्दनैरिन्धनौघैः
सौवर्णैर्लाङ्गलाग्रैर्विलिखति वसुधां अर्कमूलस्य हेतोः ।
कृत्वा कर्पूरखण्डान्वृत्तिं इह कुरुते कोद्रवाणां समन्तात्
प्राप्येमां कर्म्भूमिं न चरति मनुजो यस्तोप मन्दभाग्यः ॥ 1.100 ॥
Translation (भावार्थ):
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.
मज्जत्वम्भसि यातु मेरुशिखरं शत्रुं जयत्वाहवे
वाणिज्यं कृषिसेवने च सकला विद्याः कलाः शिक्षताम् ।
आकाशं विपुलं प्रयातु खगवत्कृत्वा प्रयत्नं परं
नाभाव्यं भवतीह कर्मवशतो भाव्यस्य नाशः कुतः ॥ 1.101 ॥
Translation (भावार्थ):
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?
भीमं वनं भवति तस्य पुरं प्रधानं
सर्वो जनः स्वजनतां उपयाति तस्य ।
कृत्स्ना च भूर्भवति सन्निधिरत्नपूर्णा
यस्यास्ति पूर्वसुकृतं विपुलं नरस्य ॥ 1.102 ॥
Translation (भावार्थ):
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.
को लाभो गुणिसङ्गमः किं असुखं प्राज्ञेतरैः सङ्गतिः
का हानिः समयच्युतिर्निपुणता का धर्मतत्त्वे रतिः ।
कः शूरो विजितेन्द्रियः प्रियतमा काऽनुव्रता किं धनं
विद्या किं सुखं अप्रवासगमनं राज्यं किं आज्ञाफलम् ॥ 1.103 ॥
Translation (भावार्थ):
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.
अप्रियवचनदरिद्रैः प्रियवचनधनाढ्यैः स्वदारपरितुष्टैः ।
परपरिवादनिवृत्तैः क्वचित्क्वचिन्मण्डिता वसुधा ॥ 1.104 ॥
Translation (भावार्थ):
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.
कदर्थितस्यापि हि धैर्यवृत्तेर्
न शक्यते धैर्यगुणः प्रमार्ष्टुम् ।
अधोमुखस्यापि कृतस्य वह्नेर्
नाधः शिखा याति कदाचिदेव ॥ 1.105 ॥
Translation (भावार्थ):
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.
कान्ताकटाक्षविशिखा न लुनन्ति यस्य
चित्तं न निर्दहति कृपकृशानुतापः ।
कर्षन्ति भूरिविषयाश्च न लोभपाशैर्
लोकत्रयं जयति कृत्स्नं इदं स धीरः ॥ 1.106 ॥
Translation (भावार्थ):
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.
एकेनापि हि शूरेण
पादाक्रान्तं महीतलम् ।
क्रियते भास्करेणैव
स्फारस्फुरिततेजसा ॥ 1.107 ॥
Translation (भावार्थ):
Even by a single hero the earth can be overrun; and by the sun alone, through its widespread radiance, the world is made bright.
वह्निस्तस्य जलायते जलनिधिः कुल्यायते तत्क्षणान्
मेरुः स्वल्पशिलायते मृगपतिः सद्यः कुरङ्गायते ।
व्यालो माल्यगुणायते विषरसः पीयूषवर्षायते
यस्याङ्गेऽखिललोकवल्लभतमं शीलं समुन्मीलति ॥ 1.108 ॥
Translation (भावार्थ):
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.
लज्जागुणौघजननीं जननीं इव स्वाम्
अत्यन्तशुद्धहृदयां अनुवर्तमानाम् ।
तेजस्विनः सुखं असूनपि सन्त्यजनति
सत्यव्रतव्यसनिनो न पुनः प्रतिज्ञाम् ॥ 1.109 ॥
Translation (भावार्थ):
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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