SUHRID BHEDA- SEPARATION OF FRIENDS-10

 SUBHASHITHANI:547

निर्विशेषो यदा राजा समं सर्वेषु वर्तते ।
तदोद्यम-समर्थानाम् उत्साहः परिहीयते ॥ ६९ ॥

nirviśeṣo yadā rājā samaṃ sarveṣu vartate |
tadodyama-samarthānām utsāhaḥ parihīyate || 2.69 ||

When a king treats everyone as same without proper assessment, then talented people feel frustrated.

त्रिविधाः पुरुषा राजन्न् उत्तमाधम-मध्यमाः ।
नियोजयेत् तथैवैतांस् त्रिविधेष्व् एव कर्मसु ॥ ७० ॥

trividhāḥ puruṣā rājann uttamādhama-madhyamāḥ |
niyojayet tathaivaitāṃs trividheṣv eva karmasu || 2.70 ||

O King! Men are of three kinds; superior, inferior, and middling. Therefore, he should allocate the three types of men accordingly.

स्थान एव निज्योज्यन्ते भृत्याश् चाभरणानि च ।
नहि चूडामणिः पादे नूपुरं शिरसा कृतम् ॥ ७१ ॥

sthāna eva nijyojyante bhṛtyāś cābharaṇāni ca |
nahi cūḍāmaṇiḥ pāde nūpuraṃ śirasā kṛtam || 2.71 ||

Servants and ornaments shine if they are placed appropriately; The crest jewel is not worn on the foot nor an anklet worn on the head.

कनक-भूषण-सङ्ग्रहणोचितो

यदि मणिस् त्रपुणि प्रणिधीयते I
न स विरौति न चापि न शोभते

भवति योजयितुर् वचनीयता ॥ ७२ ॥

kanaka-bhūṣaṇa-saṅgrahaṇocito

yadi maṇis trapuṇi praṇidhīyate |

na sa virauti na cāpi na śobhate

bhavati yojayitur vacanīyatā || 2.72 ||

A gem fit to be placed in gold is set in lead, it neither cries or shines. The person setting it there, however, is subject to censure.

मुकुटे रोपिता काचश् चरणाभरणे मणिः ।
नहि दोषो मणेर् अस्ति किन्तु साधोर् अविज्ञता ॥ ७३ ॥

mukuṭe ropitā kācaś caraṇābharaṇe maṇiḥ |
nahi doṣo maṇer asti kintu sādhor avijñatā || 2.73 ||

If glass is placed on a crown and gem is mounted on a foot ornament, it is not the fault of the gem but the foolishness of the jeweler.

बुद्धिमान् अनुरक्तो ऽयम् अयं शूर इतो भयम् ।
इति भृत्य-विचारज्ञो भृत्यैर् आपूर्यते नृपः ॥ ७४ ॥

buddhimān anurakto 'yam ayaṃ śūra ito bhayam |
iti bhṛtya-vicārajño bhṛtyair āpūryate nṛpaḥ || 2.74 ||

This man is intelligent; this man is faithful; this man is brave when faced with difficulties ; A king thus well equipped to discriminate among men will be well served by servants.

अश्वः शस्त्रं शास्त्रं वीणा वाणी नरश् च नारी च ।
पुरुष-विशेषं प्राप्ता भवन्त्य् अयोग्याश् च योग्याश् च ॥ ७५ ॥

aśvaḥ śastraṃ śāstraṃ vīṇā vāṇī naraś ca nārī ca |
puruṣa-viśeṣaṃ prāptā bhavanty ayogyāś ca yogyāś ca || 2.75 ||

A horse, a weapon, scriptures,  veena, speech, man and woman become useful or useless based on the nature of the person obtaining it.

किं भक्तेनासमर्थेन किं शक्तेनापकारिणा ।
भक्तं शक्तं च मां राजन् नावज्ञातुं त्वम् अर्हसि ॥ ७६ ॥

kiṃ bhaktenāsamarthena kiṃ śaktenāpakāriṇā |
bhaktaṃ śaktaṃ ca māṃ rājan nāvajñātuṃ tvam arhasi || 2.76 ||

What use is a devoted person without ability? what use is one capable but antagonistic? Oh! King, you should not despise me, who is both faithful and capable.

 SRI KRISHNAYA THUBHYAM NAMAH

SUHRID BHEDA- SEPARATION OF FRIENDS-9

 SUBHASHITHANI:546

अपाय संदर्शनजां विपत्तिम्

उपाय-सन्दर्शन-जां च सिद्धिम् ।
मेधाविनो नीति-विधि-प्रयुक्तां पुरः

स्फुरन्तीम् इव दर्शयन्ति ॥ ६२ ॥

apāya saṃdarśanajāṃ vipattim

upāya-sandarśana-jāṃ ca siddhim |
medhāvino nīti-vidhi-prayuktāṃ puraḥ

 sphurantīm iva darśayanti || 2.62 ||

The wise men show it vividly as the result of the precepts of polity.- Failure arising from impediments foreseen and bad policy,  and success arising from judicious use of contrivances and proper employment of policy.

अप्राप्त-कालं वचनं बृहस्पतिर् अपि ब्रुवन् ।
लभते बुद्ध्य्-अवज्ञानम् अवमानं च भारत ॥ ६३ ॥

aprāpta-kālaṃ vacanaṃ bṛhaspatir api bruvan |
labhate buddhy-avajñānam avamānaṃ ca bhārata || 2.63 ||

Even Bruhaspati speaking unseasonable speech would incur contempt as one wanting in discrimination and eternal disgrace.

आपद्य् उन्मार्ग-गमने कार्य-कालात्ययेषु च ।
अपृष्टो ऽपि हितान्वेषी ब्रूयात् कल्याण-भाषितम् ॥ ६४ ॥

āpady unmārga-gamane kārya-kālātyayeṣu ca |
apṛṣṭo 'pi hitānveṣī brūyāt kalyāṇa-bhāṣitam || 2.64 ||

During difficulties, when straying from the right path, when possible opportunities are passing away, a servant desiring the good of his master should offer his advice even unasked.

कल्पयति येन वृत्तिं येन च लोके प्रशस्यते ।
स गुणस् तेन गुणिना रक्ष्यः संवर्धनीयश् च ॥ ६५ ॥

kalpayati yena vṛttiṃ yena ca loke praśasyate |
sa guṇas tena guṇinā rakṣyaḥ saṃvardhanīyaś ca || 2.65 ||

That quality by which one makes a living and is praised by the good of the world, should be preserved and increased by a man of repute.

दन्तस्य निर्घर्षणकेन राजन्

कर्णस्य कण्डूयनकेन वापि ।
तृणेन कार्यं भवतीश्वराणां किम्

अङ्ग-वाक्-पाणि-मता नरेण ॥ ६६ ॥

dantasya nirgharṣaṇakena rājan

 karṇasya kaṇḍūyanakena vāpi |
tṛṇena kāryaṃ bhavatīśvarāṇāṃ kim

aṅga-vāk-pāṇi-matā nareṇa || 2.66 ||

Kings have occasions to use a straw to pick the tooth or for scratching the ear; what to speak of using men with the gift of speech and hands.

कदर्थितस्यापि च धैर्य-वृत्तेर्

बुद्धेर् विनाशो नहि शङ्कनीयः ।
अधः-कृतस्यापि तनूनपातो

नाधः शिखा याति कदाचिद् एव ॥ ६७ ॥

kadarthitasyāpi ca dhairya-vṛtter

buddher vināśo nahi śaṅkanīyaḥ |
adhaḥ-kṛtasyāpi tanūnapāto

 nādhaḥ śikhā yāti kadācid eva || 2.67 ||

Although oppressed, a man of fortitude should not be suspected as one who has lost his intellect; A flame of fire though overturned never goes downwards.

मणिर् लुठति पादेषु काचः शिरसि धार्यते ।
यथैवास्ते तथैवास्तां काचः काचो मणिर् मणिः ॥ ६८ ॥

maṇir luṭhati pādeṣu kācaḥ śirasi dhāryate |
yathaivāste tathaivāstāṃ kācaḥ kāco maṇir maṇiḥ || 2.68 ||

A jewel dangles at the feet; glass is placed on the head. At the time of buying or selling glass is glass and a jewel is a jewel.

SRI KRISHNAYA THUBHYAM NAMAH

SUHRID BHEDA- SEPARATION OF FRIENDS-8

 SUBHASHITHANI:545

को ऽत्रेत्य् अहम् इति ब्रूयात् सम्यग् आदेशयेति च ।
आज्ञाम् अवितथां कुर्याद् यथा-शक्ति महीपतेः ॥ ५५ ॥

ko 'trety aham iti brūyāt samyag ādeśayeti ca |
ājñām avitathāṃ kuryād yathā-śakti mahīpateḥ || 2.55 ||

When the king says ’who is there?’, the servant should respond by saying ‘I” My lord and serve the king to the best of his ability.

अल्पेच्छुर् धृतिमान् प्राज्ञश् छायेवानुगतः सदा ।
आदिष्टो न विकल्पेत स राज-वसतिं वसेत् ॥ ५६ ॥

alpecchur dhṛtimān prājñaś chāyevānugataḥ sadā |
ādiṣṭo na vikalpeta sa rāja-vasatiṃ vaset || 2.56 ||

One who is modest in his desires, steadfast, wise, follows the master like a shadow, and ever ready to carryout the orders, should dwell in a king’s palace.

दोष-भीतेर् अनारम्भस् तत् कापुरुष-लक्षणम् ।
कैर् अजीर्ण-भयाद् भ्रातर् भोजनं परिहीयते ॥ ५७ ॥

doṣa-bhīter anārambhas tat kāpuruṣa-lakṣaṇam |
kair ajīrṇa-bhayād bhrātar bhojanaṃ parihīyate || 2.57 ||

Not starting a thing for fear of failure is the character of a coward, Dear brother! Who will forgo a meal for fear of indigestion?

आसन्नम् एव नृपतिर् भजते मनुष्यं

विद्या-विहीनम् अकुलीनम् असंस्तुतं वा ।
प्रायेण भूमि-पतयः प्रमदा-लताश् च

यः पार्श्वतो वसति तं परिवेष्टयन्ति ॥ ५८ ॥

āsannam eva nṛpatir bhajate manuṣyaṃ

 vidyā-vihīnam akulīnam asaṃstutaṃ vā |
prāyeṇa bhūmi-patayaḥ pramadā-latāś ca

yaḥ pārśvato vasati taṃ pariveṣṭayanti || 2.58 ||

Kings remember only those who are in their proximity, whether they are illiterate, from ignoble family, uncultured. Generally, kings, young women, and creepers embrace those near to them.

दूराद् अवेक्षणं हासः सम्प्रश्नेष्व् आदरो भृशम् ।
परोक्षेऽपि गुण-श्लाघा स्मरणं प्रिय-वस्तुषु ॥ ५९ ॥

dūrād avekṣaṇaṃ hāsaḥ sampraśneṣv ādaro bhṛśam |
parokṣe'pi guṇa-ślāghā smaraṇaṃ priya-vastuṣu || 2.59 ||

Looking at someone who is at a distance, smiling, appreciation  for inquiring about one’s  welfare ; praising someone in his absence, remembering one among objects of desire. ( Signs to indicate a master’s affection for the servant)

असेवके चानुरक्तिर् दानं स-प्रिय-भाषणम् ।
अनुरक्तस्य चिह्नानि दोषेऽपि गुण-सङ्ग्रहः ॥ ६० ॥

asevake cānuraktir dānaṃ sa-priya-bhāṣaṇam |
anuraktasya cihnāni doṣe'pi guṇa-saṅgrahaḥ || 2.60 ||

Showing affection even when one does not serve, offering gift with pleasant words, considering one’s fault also as merit- these are the signs of a master well attached to his servant. (Sloka 2.59 and 2.60 should be read together)

काल-यापनम् आशानां वर्धनं फल-खण्डनम् ।
विरक्तेश्वर-चिह्नानि जानीयान् मतिमान् नरः ॥ ६१ ॥

kāla-yāpanam āśānāṃ vardhanaṃ phala-khaṇḍanam |
virakteśvara-cihnāni jānīyān matimān naraḥ || 2.61 ||

Procrastinating, giving hopes but not fulfilling the promise, an intelligent man should know these as signs of an ill-disposed master.

SRI KRISHNAYA THUBHYAM NAMAH

 

SUHRID BHEDA- SEPARATION OF FRIENDS-7

 SUBHASHITHANI:544

न कस्यचित् कश्चिद् इह स्वभावाद्
भवत्य् उदारो ऽभिमतः खलो वा ।
लोके गुरुत्वं विपरीततां वा
स्व-चेष्टितान्य् एव नरं नयन्ति ॥ ४६ ॥

na kasyacit kaścid iha svabhāvād

 bhavaty udāro 'bhimataḥ khalo vā |
loke gurutvaṃ viparītatāṃ vā

sva-ceṣṭitāny eva naraṃ nayanti || 2.46 ||

No one in this world is by nature generous towards, loving towards, or wicked to someone; in this world greatness or otherwise is achieved only by one’s own actions.

आरोप्यते शिला शैले यत्नेन महता यथा ।
निपात्यते क्षणेनाधस् तथात्मा गुण-दोषयोः ॥ ४७ ॥

āropyate śilā śaile yatnena mahatā yathā |
nipātyate kṣaṇenādhas tathātmā guṇa-doṣayoḥ || 2.47 ||

Monumental effort is required to lift a boulder to the top of a mountain, but hardly any effort is required in rolling it down; like wise is the case with cultivating virtues and vices in a person.

यात्य् अधो ऽधः व्रजत्य् उच्चैर् नरः स्वैर् एव कर्मभिः ।
कूपस्य खनिता यद्वत् प्राकारस्येव कारकः ॥ ४८ ॥

yāty adho 'dhaḥ vrajaty uccair naraḥ svair eva karmabhiḥ |
kūpasya khanitā yadvat prākārasyeva kārakaḥ || 2.48 ||

A man sinks lower and lower or rises higher and higher like a digger of a well or builder of a wall, by his own actions.

उदीरितो ऽर्थः पशुनापि गृह्यते

हयाश् च नागाश् च वहन्ति चोदिताः ।
अनुक्तम् अप्य् ऊहति पण्डितो जनः

परेङ्गित-ज्ञान-फला हि बुद्धयः ॥ ४९ ॥

udīrito 'rthaḥ paśunāpi gṛhyate

 hayāś ca nāgāś ca vahanti coditāḥ |
anuktam apy ūhati paṇḍito janaḥ

 pareṅgita-jñāna-phalā hi buddhayaḥ || 2.49 ||

What ever is spoken is understood by even animals; horses and elephants carry loads as directed; a wise man guesses even an unspoken word; intelligence is indeed understanding another from mere gestures.

प्रस्ताव-सदृशं वाक्यं सद्-भाव-सदृशं प्रियम् ।
आत्म-शक्ति-समं कोपं यो जानाति स पण्डितः ॥ ५१ ॥

prastāva-sadṛśaṃ vākyaṃ sad-bhāva-sadṛśaṃ priyam |
ātma-śakti-samaṃ kopaṃ yo jānāti sa paṇḍitaḥ || 2.51 ||

He is a wise man who can address appropriately considering the situation, or act in accordance with one’s good intensions, or gets angry matching his strength. 

अनाहूतो विशेद् यस् तु अपृष्टो बहु भाषते ।
आत्मानं मन्यते प्रीतं भू-पालस्य स दुर्मतिः ॥ ५२ ॥

anāhūto viśed yas tu apṛṣṭo bahu bhāṣate |
ātmānaṃ manyate prītaṃ bhū-pālasya sa durmatiḥ || 2.52 ||

He is a fool who goes to the king uninvited, speaks much without being asked, and thinks himself as a favourite of the king.

किम् अप्य् अस्ति स्वभावेन सुन्दरं वाप्य् असुन्दरम् ।
यद् एव रोचते यस्मै भवेत् तत् तस्य सुन्दरम् ॥ ५३ ॥

kim apy asti svabhāvena sundaraṃ vāpy asundaram |
yad eva rocate yasmai bhavet tat tasya sundaram || 2.53 ||

Is there anything that is beautiful or ugly inherently? Whatever appeals to whomever, that looks beautiful to him.

यस्य यस्य हि यो भावस् तेन तेन हि तं नरम् ।
अनुप्रविश्य मेधावी क्षिप्रम् आत्म-वशं नयेत् ॥ ५४ ॥

yasya yasya hi yo bhāvas tena tena hi taṃ naram |
anupraviśya medhāvī kṣipram ātma-vaśaṃ nayet || 2.54 ||

Knowing the nature of an individual, one should minister to his interests and quickly gain his confidence.

SRI KRISHNAYA THUBHYAM NAMAH