PANCHA TANTRA-MITRA BHEDAA-34

 SUBHASHITHANI:358

उपकारिषु यः साधुः साधुत्वे तस्य को गुणः ।
अपकारिषु यः साधुः स साधुः सद्भिरुच्यते ॥१.२७०॥

upakāriṣu yaḥ sādhuḥ sādhutve tasya ko guṇaḥ |
apakāriṣu yaḥ sādhuḥ sa sādhuḥ sadbhir ucyate || 270 ||
If one does good to those who do good, what merit is one's goodness? It is only who does good to even those who do harm to him, is called a noble man..

இன்னாசெய் தார்க்கும் இனியவே செய்யாக்கால்
என்ன பயத்ததோ சால்பு.-Thirukkural-987
Where is the superiority of the worthy man if he does not do good even unto those who cause harm to him?

तुल्यार्थं तुल्यसामर्थ्यं मर्मज्ञं व्यवसायिनम् ।
अर्धराज्यहरं भृत्यं यो न हन्यात्स हन्यते ॥१.२७१॥

tulyārthaṃ tulya-sāmarthyaṃ marmajñaṃ vyavasāyinam |
ardha-rājya-haraṃ bhṛtyaṃ yo na hanyāt sa hanyate || 271 ||

He loses his life who does not eliminate one whose wealth is equal to his, whose power is equally balanced, who knows his weak points, and who is persevering and able to deprive him of half of his kingdom.

यादृशैः सेव्यते भृत्यैर् यादृशांश् चोपसेवते ।
कदाचिन् नात्र सन्देहस् तादृग् भवति पूरुषः ॥ २७२ ॥
yādṛśaiḥ sevyate bhṛtyair yādṛśāṃś copasevate |
kadācin nātra sandehas tādṛg bhavati pūruṣaḥ || 272 ||
A man acquires the qualities of the people who serve him, and becomes like them, and likewise, servants acquire the qualities of their master, and become like him.

सन्तप्तायसि संस्थितस्य पयसो नामापि न ज्ञायते
मुक्त-कारतया तद् एव नलिनी-पत्र-स्थितं राजते ।
स्वातौ सागर-शुक्ति-कुक्षि-पतितं तज् जायते मौक्तिकं
प्रायेणाधम-मध्यमोत्तम-गुणः संवासतो जायते ॥ २७३ ॥

santaptāyasi saṃsthitasya payaso nāmāpi na jñāyate
 mukta-kāratayā tad eva nalinī-patra-sthitaṃ rājate |
svātau sāgara-śukti-kukṣi-patitaṃ taj jāyate mauktikaṃ
 prāyeṇādhama-madhyamottama-guṇaḥ saṃvāsato jāyate || 273 ||

water when dropped on a hot iron, evaporates leaving no trace of itself. The drops of water that nestle on lotus-leaves gleam like peals. The same when they fall in the oyster shells of the ocean during the swati, these generate pearls. Base, mediocre, superior attributes are generally cultivated by the different types of company one keeps.

असतां सङ्गदोषेण साधवो यान्ति विक्रियाम्,
दुर्योधन प्रसङ्गेन भीष्मो गोहरणे गतः।

asatāṃ saṅga-doṣeṇa saadhavo yaanti vikriyaam |
Duryodhana prasangena Bheesh goharen gatah || 274 ||
By association with the wicked persons even noble men go through ignominy. By associating with Duryodhana, Bheeshmaa had to participate in the lowly act of stealing a herd of cows.

The Story of the slow-moving louse and the bug

 न ह्य् अविज्ञात-शीलस्य प्रदातव्यः प्रतिश्रयः ।

मत्-कुणस्य च दोषेण हता मन्द-विसर्पिणी ॥ २७५ ॥
na hy avijñāta-śīlasya pradātavyaḥ pratiśrayaḥ |
mat-kuṇasya ca doṣeṇa hatā manda-visarpiṇī || 275 ||
One should not offer asylum to a person, whose character is not known. It was due to the bug’s fault, that louse (Manda-Visarpinee) got killed.”

एह्य् आगच्छ समाविशासनम् इदं कस्माच् चिराद् दृश्यसे
का वार्तेति सुदुर्बलो ऽसि कुशलं प्रीतो ऽस्मि ते दर्शनात् ।
एवं ये समुपागतान् प्रणयिनः प्रत्यालपन्त्य् आदरात् तेषां
युक्तम् अशङ्कितेन मनसा हर्म्याणि गन्तुं सदा ॥ २७६ ॥

ehy āgaccha samāviśāsanam idaṃ kasmāc cirād dṛśyase
kā vārteti sudurbalo ‘si kuśalaṃ prīto ‘smi te darśanāt |
evaṃ ye samupāgatān praṇayinaḥ pratyālapanty ādarāt teṣāṃ
 yuktam aśaṅkitena manasā harmyāṇi gantuṃ sadā || 276 ||

Even when an unworthy person arrives as a guest, it is the duty of a good person to welcome them and speak sweetly to them, to enquire about their health and well-being. This is right conduct, one that leads to liberation.

रंकस्य अंड़्पतॆर् वापि जिह्वा-सौख्यम्समम् स्मृतं। 
तन्-मात्रम्च स्मृतं सारम् तद्-अर्थम् यततॆ जनः॥२७७ ||

Rankasya angpater vāpi jihva-saukhyamsamam smrutam |
tan-mātramcha smrutam saaram tad-artham yatate janah || 277 ||

The desire for gratification of the tongue is present independent of whether one is a king or a poor man. The effort of the man is therefore directed towards satisfying this urge.

SRI KRISHNAYA THUBHYAM NAMAH