KAKOLUKIYAM-PTKU15

 SUBHASHITHANI:432

स्थैर्यं  सर्वेषु कृत्येषु शंसन्ति नय-पण्डिताः ।
बह्व्-अन्तराय-युक्तस्य धर्मस्य त्वरिता गतिः ॥ १०२ ॥

sthairyaṃ sarveṣu kṛtyeṣu śaṃsanti naya-paṇḍitāḥ |
bahv-antarāya-yuktasya dharmasya tvaritā gatiḥ || 3.102 ||

Political pundits say that one should practice patience in all actions; But moral responsibilities should be performed without delay; they are attended with many obstacles.

सङ्क्षेपात् कथ्यते धर्मो जनाः किं विस्तरेण वः ।
परोपकारः पुण्याय पापाय पर-पीडनम् ॥ १०३ ॥
saṅkṣepāt kathyate dharmo janāḥ kiṃ vistareṇa vaḥ |
paropakāraḥ puṇyāya pāpāya para-pīḍanam || 3.103 ||
Very briefly the essence of dharma is explained to you, what need is there for a detailed lecture? Doing good to others build merit; inflicting harm on others leads to sin.

श्रूयतां धर्म-सर्वस्वं श्रुत्वा चैवावधार्यताम् ।
आत्मनः प्रतिकूलानि परेषां न समाचरेत् ॥ १०४ ॥
śrūyatāṃ dharma-sarvasvaṃ śrutvā caivāvadhāryatām |
ātmanaḥ pratikūlāni pareṣāṃ na samācaret || 3.104 ||
Listen to the essence of all dharma, and then think it over well. Do never perform things, that are disagreeable to one-self, towards others.

( Note: From sloka 3.94 to 3.104 are all moral discourse by the cat posing as a saint and addressed to the rabbit and the sparrow who were looking for an adjudicator for their problem of possession of the hollow in the tree. Most of the slokas are quoted from Mahabharatam )

अहिंसा-पूर्वको धर्मो यस्मात् सर्व-हिते रतः ।
यूका-मत्-कुण-दंशादींस् तस्मात् तान् अपि रक्षयेत् ॥ १०५ ॥

ahiṃsā-pūrvako dharmo yasmāt sarva-hite rataḥ |
yūkā-mat-kuṇa-daṃśādīṃs tasmāt tān api rakṣayet || 3.105 ||

A policy of non-violence is advocated by wise men towards all; therefore, one must not harm even the louse, bed bugs and mosquitoes.

हिंसकान्य् अपि भूतानि यो हिंसति स निर्घृणः ।
स याति नरकं घोरं किं पुनर् यः शुभानि च ॥ १०६ ॥

hiṃsakāny api bhūtāni yo hiṃsati sa nirghṛṇaḥ |
sa yāti narakaṃ ghoraṃ kiṃ punar yaḥ śubhāni ca || 3.106 ||

He who kills even carnivorous animals is said to be cruel and will have to go to hell; what to say of one who kills harmless ones.They will definitely go to hell.

वृक्षांश् छित्त्वा पशून् हत्वा कृत्वा रुधिर-कर्दमम् ।
यद्य् एवं गम्यते स्वर्गं नरकं केन गम्यते ॥ १०७ ॥

vṛkṣāṃś chittvā paśūn hatvā kṛtvā rudhira-kardamam |
yady evaṃ gamyate svargaṃ narakaṃ kena gamyate || 3.107 ||

If one goes to heaven even after cutting down trees and killing animals, thus wetting the soil with blood, then what would one have to do to go to hell?

मानाद् वा यदि वा लोभात् क्रोधाद् वा यदि वा भयात् ।
यो न्यायम् अन्यथा ब्रूते स याति नरकं नरः ॥ १०८ ॥

mānād vā yadi vā lobhāt krodhād vā yadi vā bhayāt |
yo nyāyam anyathā brūte sa yāti narakaṃ naraḥ || 3.108 ||

Due to false pride, or greed, anger or fear, if one swerves from truth and delivers a wrong judgement, he will surely go to hell.

पञ्च पश्व्-अनृते हन्ति दश हन्ति गवानृते ।
शतं कन्यानृते हन्ति सहस्रं पुरुषानृते ॥ १०९ ॥

pañca paśv-anṛte hanti daśa hanti gavānṛte |
śataṃ kanyānṛte hanti sahasraṃ puruṣānṛte || 3.109 ||

He who wrongs a sheep, kills five kinsmen; he who wrongs a cow slays ten; for a maiden harmed a hundred die; a thousand die for men.

उपविष्टः सभा-मध्ये यो न वक्ति स्फुटं वचः ।
तस्माद् दूरेण स त्याज्यो न यो वा कीर्तयेद् ऋतम् ॥ ११० ॥

upaviṣṭaḥ sabhā-madhye yo na vakti sphuṭaṃ vacaḥ |
tasmād dūreṇa sa tyājyo na yo vā kīrtayed ṛtam || 3.110 ||

One seated in assembly, does not speak out clearly the truth, should be abandoned from a great distance; or it is justice that he should declare the truth ( the king should ensure this happening).

With these words the cat pleaded to the two to confide in him and come closer to him so that he could hear them. The cat won their trust so fully that both went near him. Then of course he  seized them both and killed them to be eaten later.

SRI KRISHNAYA THUBHYAM NAMAH