PEACE-सन्धिः-SANDHIH-14(Hitopadesa)

 SUBHASHITHANI:604

एकदा न विगृह्णीयाद् बहून् राजाभिघातिनः ।
स-दर्पो ऽप्य् उरगः कीटैर् बहुभिर् नाश्यते ध्रुवम् ॥ ९९ ॥

ekadā na vigṛhṇīyād bahūn rājābhighātinaḥ |
sa-darpo 'py uragaḥ kīṭair bahubhir nāśyate dhruvam || 4.99 ||

A king should not go to war with many opponents at the same time; even a powerful serpent is destroyed by swarming insects.

यो ऽर्थ-तत्त्वम् अविज्ञाय क्रोधस्यैव वशं गतः ।
स तथा तप्यते मूढो ब्राह्मणो नकुलाद् यथा ॥ १०० ॥
yo 'rtha-tattvam avijñāya krodhasyaiva vaśaṃ gataḥ |
sa tathā tapyate mūḍho brāhmaṇo nakulād yathā || 4.100 ||
The fool who gets angry with out knowing the gist of the matter suffers in the same way like the foolish brahmin on account of the mangoose.

आदेयस्य प्रदेयस्य कर्तव्यस्य च कर्मणः ।
क्षिप्रम् अक्रियमाणस्य कालः पिबति तद्-रसम् ॥ १०१ ॥
ādeyasya pradeyasya kartavyasya ca karmaṇaḥ |
kṣipram akriyamāṇasya kālaḥ pibati tad-rasam || 4.101 ||
Whatever to be accepted, given or acted is not done at the appropriate time, time saps the spirit of that action.

कामः क्रोधस् तथा लोभो हर्षो मानो मदस् तथा ।
षड्-वर्गम् उत्सृजेद् एनं तस्मिंस् त्यक्ते सुखी नृपः ॥ १०२ ॥

kāmaḥ krodhas tathā lobho harṣo māno madas tathā |
ṣaḍ-vargam utsṛjed enaṃ tasmiṃs tyakte sukhī nṛpaḥ || 4.102 ||

Lust, anger, greed, envy, pride, and arrogance- these group of six evils should be forsaken; by forsaking a king becomes happy.

 स्मृतिस् तत्-परतार्थेषु वितर्को ज्ञान-निश्चयः ।

दृढता मन्त्र-गुप्तिश् च मन्त्रिणः परमो गुणः ॥ १०३ ॥

smṛtis tat-paratārtheṣu vitarko jñāna-niścayaḥ |
dṛḍhatā mantra-guptiś ca mantriṇaḥ paramo guṇaḥ || 4.103 ||

Remembrance of important matters, deliberation skill, clear knowledge, firmness, secrecy in counsel, is the main characteristics of a minister.

 सहसा विदधीत न क्रियाम्
अविवेकः परमापदां पदम् ।
वृणुते हि विमृश्य कारिणं
गुण-लुब्धाः स्वयम् एव सम्पदः ॥ १०४ ॥
sahasā vidadhīta na kriyām
avivekaḥ paramāpadāṃ padam |
vṛṇute hi vimṛśya kāriṇaṃ
guṇa-lubdhāḥ svayam eva sampadaḥ || 4.104 ||
One should not do anything in a hurry, A person who does not deliberate faces great calamities. Fortunes which are always attached to merits, seek on their own one who acts with reflection.

यद्यप्य् उपायाश् चत्वारो

 निर्दिष्टाः सध्य-साधने ।
सङ्ख्या-मात्रं फलं तेषां

 सिद्धिः साम्नि व्यवस्थिता ॥ १०५ ॥

yadyapy upāyāś catvāro

nirdiṣṭāḥ sadhya-sādhane |
saṅkhyā-mātraṃ phalaṃ teṣāṃ

siddhiḥ sāmni vyavasthitā || 4.105 ||

Although four expedients are mentioned in achieving peace it is just an enumeration; the result of them is success based on negotiations.

मृद्-घटवत् सुख-भेद्यो

दुःसन्धानश् च दुर्जनो भवति ।
सुजनस् तु कनक-घटवद्

 दुर्भेद्यश् चाशु सन्धेयः ॥ १०६ ॥

mṛd-ghaṭavat sukha-bhedyo

duḥsandhānaś ca durjano bhavati |
sujanas tu kanaka-ghaṭavad

durbhedyaś cāśu sandheyaḥ || 4.106 ||

A wicked person is like an earthen pot easily to be broken and hard to unite; but a good person is like a golden pot easy to join and hard to sever.

SRI KRISHNAYA THUBHYAM NAMAH

PEACE-सन्धिः-SANDHIH-13(Hitopadesa)

 SUBHASHITHANI:603

दुःखितो ऽपि चरेद् धर्मं यत्र कुत्राश्रमे रतः ।
समः सर्वेषु भूतेषु न लिङ्गं धर्म-कारणम् ॥ ९१ ॥

duḥkhito 'pi cared dharmaṃ yatra kutrāśrame rataḥ |
samaḥ sarveṣu bhūteṣu na liṅgaṃ dharma-kāraṇam || 4.91 ||

Afflicted person, whatever stage of life (ashrama) he is in, should follow his duties treating all beings as equal; external symbols alone will not amount to practice of dharma.

वृत्त्य्-अर्थं भोजनं येषां सन्तानार्थं च मैथुनम् ।
वाक् सत्य-वचनार्थाय दुर्गाण्य् अपि तरन्ति ते ॥ ९२ ॥
vṛtty-arthaṃ bhojanaṃ yeṣāṃ santānārthaṃ ca maithunam |
vāk satya-vacanārthāya durgāṇy api taranti te || 4.92 ||
They over come all obstacles who eat for sustenance, marry for the sake of progeny, and  speak for the sake of  truth.

आत्मा नदी संयम् अपुण्य-तीर्था

सत्योदका शील-तटा दयोर्मिः ।
तत्राभिषेकं कुरु पाण्डु-पुत्र

न वारिणा शुष्यति चान्तरात्मा ॥ ९३ ॥

ātmā nadī saṃyam apuṇya-tīrthā

satyodakā śīla-taṭā dayormiḥ |
tatrābhiṣekaṃ kuru pāṇḍu-putra

na vāriṇā śuṣyati cāntarātmā || 4.93 ||

Assuming one’ soul as a river and whose holy confluence is self-restraint, of which truth is the water, good character the banks, compassion the current; and then o! Dharma putra, purify yourself there in; inward purification is not possible by water.

 जन्म-मृत्यु-जरा-व्याधि-वेदनाभिर् उपद्रुतम् ।

संसारम् इमम् उत्पन्नम् असारं त्यजतः सुखम् ॥ ९४ ॥

janma-mṛtyu-jarā-vyādhi-vedanābhir upadrutam |
saṃsāram imam utpannam asāraṃ tyajataḥ sukham ||4.94 ||

This worthless world with overwhelming pains of birth, death, old age,and  diseases should be renounced by one seeking happiness.

दुःखम् एवास्ति न सुखं यस्मात् तद् उपलक्ष्यते ।
दुःखार्तस्य प्रतीकारे सुख-संज्ञा विधीयते ॥ ९५ ॥

duḥkham evāsti na sukhaṃ yasmāt tad upalakṣyate |
duḥkhārtasya pratīkāre sukha-saṃjñā vidhīyate || 4.95 ||

Pain is real and not happiness as pain is observed; happiness is in fact nothing but removal of pain of one afflicted with sorrow.

सङ्गः सर्वात्मना त्याज्यः स चेत् त्यक्तुं न शक्यते ।
स सद्भिः सह कर्तव्यः सतां सङ्गो हि भेषजम् ॥ ९६ ॥

saṅgaḥ sarvātmanā tyājyaḥ sa cet tyaktuṃ na śakyate |
sa sadbhiḥ saha kartavyaḥ satāṃ saṅgo hi bheṣajam ||4.96 ||

Association of people should be avoided; if it is not possible it should be only with the good. The association with the good is a medicine against attachment.

कामः सर्वात्मना हेयः स चेद् धातुं न शक्यते ।
स्व-भार्यां प्रति कर्तव्यः सैव तस्य हि भेषजम् ॥ ९७ ॥

kāmaḥ sarvātmanā heyaḥ sa ced dhātuṃ na śakyate |
sva-bhāryāṃ prati kartavyaḥ saiva tasya hi bheṣajam ||4. 97 ||

Passion should be avoided with whole heart; if it is not possible that should be indulged only with one’s own wife: she is the best remedy.

न शरन्-मेघवत् कार्यं वृथैव घन-गर्जितम् ।
परस्यार्थम् अनर्थं वा प्रकाशयति नो महान् ॥ ९८ ॥

na śaran-meghavat kāryaṃ vṛthaiva ghana-garjitam |
parasyārtham anarthaṃ vā prakāśayati no mahān || 4.98 ||

It is in vain to thunder like the autumnal clouds; the wise do not reveal what they seek or not seek from others.

SRI KRISHNAYA THUBHYAM NAMAH

PEACE-सन्धिः-SANDHIH-12(Hitopadesa)

 SUBHASHITHANI:602

सुखास्वाद-परो यस् तु संसारे सत्-समागमः ।
स वियोगावसानत्वाद् दुःखानां धुरि युज्यते ॥ ८३ ॥

sukhāsvāda-paro yas tu saṃsāre sat-samāgamaḥ |
sa viyogāvasānatvād duḥkhānāṃ dhuri yujyate || 4.83 ||

In this world the flavour of happiness is attributed to the association of the wise; but the same is set at the top of miseries as it ends in separation.

अत एव हि नेच्छन्ति साधवः सत्-समागमम् ।
यद्-वियोगासि-लूनस्य मनसो नास्ति भेषजम् ॥ ८४ ॥
ata eva hi necchanti sādhavaḥ sat-samāgamam |
yad-viyogāsi-lūnasya manaso nāsti bheṣajam || 4.84 ||
It is for this reason that virtuous do not desire the association of the good; for there is no medicine for the wound inflicted by the sword of separation.

सुकृतान्य् अपि कर्माणि राजभिः सगरादिभिः ।
अथ तान्य् एव कर्माणि ते चापि प्रलयं गताः ॥ ८५ ॥

sukṛtāny api karmāṇi rājabhiḥ sagarādibhiḥ |
atha tāny eva karmāṇi te cāpi pralayaṃ gatāḥ || 4.85 ||

Many acts of greatness were achieved by kings like Sagara and others but all their acts and they themselves have gone in to oblivion.

संचिन्त्य संचिन्त्य तम् उग्र-दण्डं

मृत्युं मनुष्यस्य विचक्षणस्य ।
वर्षाम्बु-सिक्ता इव चर्म-बन्धाः

सर्वे प्रयत्नाः शिथिलीभवन्ति ॥ ८६ ॥

saṃcintya saṃcintya tam ugra-daṇḍaṃ

mṛtyuṃ manuṣyasya vicakṣaṇasya |
varṣāmbu-siktā iva carma-bandhāḥ

sarve prayatnāḥ śithilībhavanti || 4.86 ||

Repeated contemplation on the inexorable punisher death, all the efforts of wise men become relaxed; just as the leather straps soaked in rain water.

याम् एव रात्रिं प्रथमाम् उपैति

 गर्भे निवासं नरवीर लोकः ।
ततः प्रभृत्य् अस्खलित-प्रयाणः

स प्रत्यहं मृत्यु-समीपम् एति ॥ ८७ ॥

yām eva rātriṃ prathamām upaiti

garbhe nivāsaṃ naravīra lokaḥ |
tataḥ prabhṛty askhalita-prayāṇaḥ

sa pratyahaṃ mṛtyu-samīpam eti || 4.87 |

The very first night in which human being comes to reside in the womb, moving steadily forward from that day onward, he proceeds day by day towards death.|

अज्ञानं कारणं न स्याद् वियोगो यदि कारणम् ।
शोको दिनेषु गच्छत्सु वर्धताम् अपयाति किम् ॥ ८८ ॥

ajñānaṃ kāraṇaṃ na syād viyogo yadi kāraṇam |
śoko dineṣu gacchatsu vardhatām apayāti kim || 4.88 ||

If separation be the cause and ignorance is not the cause, then why after a time lapse sorrow goes away?

अकाण्ड-पात-जातानाम् अस्त्राणां मर्म-भेदिनाम् ।
गाढ-शोक-प्रहाराणाम् अचिन्तैव महौषधम् ॥ ८९ ॥

akāṇḍa-pāta-jātānām astrāṇāṃ marma-bhedinām |
gāḍha-śoka-prahārāṇām acintaiva mahauṣadham || 4.89 ||

Deep wounds of sorrow which falls unexpectedly, which are fresh, and which pierces the vital-parts, not thinking of them is the best medicine.

वनेऽपि दोषाः प्रभवन्ति रागिणां
गृहेऽपि पञ्चेन्द्रिय-निग्रहस् तपः ।
अकुत्सिते कर्मणि यः प्रवर्तते
निवृत्तरागस्य गृहं तपोवनम् ॥
vane'pi doṣāḥ prabhavanti rāgiṇāṃ
gṛhe'pi pañcendriya-nigrahas tapaḥ |
akutsite karmaṇi yaḥ pravartate
nirvṛtta-rāgasya gṛhaṃ tapovanam || 4.90 ||
For persons who are full of desires even in a forest will not attain peace. While a man who has controlled his senses can find peace even in  his house. If one abstains from evil ways and drops all desires his own home is a tapovanam.

SRI KRISHNAYA THUBHYAM NAMAH