SUHRID BHEDA- SEPARATION OF FRIENDS-20

 SUBHASHITHANI:559

मन्त्र-बीजम् इदं गुप्तं रक्षणीयं यथा तथा ।
मनाग् अपि न भिद्येत तद् भिन्नं न प्ररोहति ॥ १४५ ॥

mantra-bījam idaṃ guptaṃ rakṣaṇīyaṃ yathā tathā |
manāg api na bhidyeta tad bhinnaṃ na prarohati || 2.145 ||

The seed of counsel should be kept secret in such a way that not even a trace of it is leaked; if leaked it will lead to failure.

आदेयस्य प्रदेयस्य कर्तव्यस्य च कर्मणः ।
क्षिप्रम् अक्रियमाणस्य कालः पिबति तद्-रसम् ॥ १४६ ॥

ādeyasya pradeyasya kartavyasya ca karmaṇaḥ |
kṣipram akriyamāṇasya kālaḥ pibati tad-rasam || 2.146 ||

What is to be given or received or done is not done speedily, time saps its essence.

मन्त्रो योधः इवाधीरः सर्वाङ्गैः संवृतैर् अपि ।
चिरं न सहते स्थातुं परेभ्यो भेद-शङ्कया ॥ १४७ ॥

mantro yodhaḥ ivādhīraḥ sarvāṅgaiḥ saṃvṛtair api |
ciraṃ na sahate sthātuṃ parebhyo bheda-śaṅkayā || 2.147 ||

Counsel, like a timid soldier, although well covered, can not bear to remain long. For fear of being harmed by the enemy.

सकृद् दुष्टं तु यो मित्रं पुनः सन्धातुम् इच्छति ।
स मृत्युर् एव गृह्णाति गर्भम् अश्वतरी यथा ॥ १४८ ॥

sakṛd duṣṭaṃ tu yo mitraṃ punaḥ sandhātum icchati |
sa mṛtyur eva gṛhṇāti garbham aśvatarī yathā || 2.148 ||

He who wishes to conciliate with an once estranged friend ,faces death like a she-mule conceiving a foetus.

अङ्गाङ्गि-भावम् अज्ञात्वा कथं सामर्थ्य-निर्णयः ।
पश्य टिट्टिभ-मात्रेण समुद्रो व्याकुलीकृतः ॥ १४९ ॥

aṅgāṅgi-bhāvam ajñātvā kathaṃ sāmarthya-nirṇayaḥ |
paśya ṭiṭṭibha-mātreṇa samudro vyākulīkṛtaḥ || 2.149 ||

Without knowing the relationship between the body and its constituents how can one ascertain the power of someone? Behold! The sea was confounded by an insignificant bird like titibha (sand piper).

पराभवं परिच्छेत्तुं योग्यायोग्यं च वेत्ति यः ।
अस्तीह यस्य विज्ञानं कृच्छ्रेणापि न सीदति ॥ १५० ॥

parābhavaṃ paricchettuṃ yogyāyogyaṃ ca vetti yaḥ |
astīha yasya vijñānaṃ kṛcchreṇāpi na sīdati || 2.150 ||

It is difficult to estimate whether one is capable of achieving a thing or not; one who has that knowledge never goes through any difficulty even in a crisis.

अनुचित-कार्यारम्भः स्वजन-विरोधो बलीयसा स्पर्धा ।
प्रमदा-जन-विश्वासो मृत्योर् द्वाराणि चत्वारि ॥ १५१ ॥

anucita-kāryārambhaḥ svajana-virodho balīyasā spardhā |
pramadā-jana-viśvāso mṛtyor dvārāṇi catvāri || 2.151 |

Commencement of an undesirable act, opposition to one’s own relatives, enmity with the stronger, and trusting young women are the four gates to death.

SRI KRISHNAYA THUBHYAM NAMAH

 

SUHRID BHEDA- SEPARATION OF FRIENDS-19

 SUBHASHITHANI:558

स्वेदितो मर्दितश् चैव रञ्जुभिः परिवेष्टितः ।
मुक्तो द्वादशभिर् वर्षैः श्व-पुच्छः प्रकृतिं गतः ॥ १३८ ॥

svedito marditaś caiva rañjubhiḥ pariveṣṭitaḥ |
mukto dvādaśabhir varṣaiḥ śva-pucchaḥ prakṛtiṃ gataḥ || 2.138 ||

A dog’s tail warmed, pressed, bound with bandages, when liberated after twelve years resumed its natural shape.

वर्धनं वा सम्मानं खलानां प्रीतये कुतः ।
फलन्त्य् अमृत-सेकेऽपि न पथ्यानि विष-द्रुमाः ॥ १३९ ॥
vardhanaṃ vā sammānaṃ khalānāṃ prītaye kutaḥ |
phalanty amṛta-seke'pi na pathyāni viṣa-drumāḥ || 2.139 ||
How can promotion or honouring please  the vile ? poisonous trees even if watered with nectar do not bring forth wholesome fruits.

अपृष्टस् तस्य न ब्रूयाद् यश् च नेच्छेत् पराभवम् ।
एष एव सतां धर्मो विपरीतो ऽसतां मतः ॥ १४० ॥

apṛṣṭas tasya na brūyād yaś ca necchet parābhavam |
eṣa eva satāṃ dharmo viparīto 'satāṃ mataḥ || 2.140 ||

Even when unasked one should offer his wholesome advice to one whose ruin he does not desire; this is the law of the wise; opposite is that of the wicked.

स्निग्धो ऽकुशलान् निवारयति यस् तत् कर्म यन् निर्मलं

 सा स्त्री यातु-विधायिनी स मतिमान् यः सद्भिर् अभ्यर्च्यते ।
सा श्रीर् या न मदं करोति स सुखी यस् तृष्णया मुच्यते

 तन् मित्रं यत् कृत्रिमं स पुरुषो यः खिद्यते नेन्द्रियैः ॥ १४१ ॥

snigdho 'kuśalān nivārayati yas tat karma yan nirmalaṃ

 sā strī yātu-vidhāyinī sa matimān yaḥ sadbhir abhyarcyate |
sā śrīr yā na madaṃ karoti sa sukhī yas tṛṣṇayā mucyate

 tan mitraṃ yat kṛtrimaṃ sa puruṣo yaḥ khidyate nendriyaiḥ || 2.141 ||

He is affectionate who dissuades us from evil, that is a real action which is pure; she is a wife who is obedient; he is talented who is honoured by the wise; it is wealth which is devoid of vanity; he is happy who is free from desire; he is friend who is sincere; and he is a man who is not tormented by passions.

नृपः कामासक्तो गणयति न कार्ये न च हितं

यथेष्टं स्वच्छन्दः प्रविचरति मत्तो गज इव ।
ततो मान-ध्मातः स पतति यदा शोक-गहने

तदा भृत्ये दोषान् क्षिपति न निजं वेत्त्य् अविनयम् ॥ १४२ ॥

nṛpaḥ kāmāsakto gaṇayati na kārye na ca hitaṃ

 yatheṣṭaṃ svacchandaḥ pravicarati matto gaja iva |
tato māna-dhmātaḥ sa patati yadā śoka-gahane

 tadā bhṛtye doṣān kṣipati na nijaṃ vetty avinayam || 2.142 ||

A king devoted to pleasure, values neither duty nor interest; he acts as he pleases, following his own inclinations, like a mad elephant. But when puffed up with pride , he falls in to an abyss of sorrow, and casts the blame on servants and not realise his own misconduct.

न परस्यापराधेन परेषां दण्डम् आचरेत् ।
आत्मनावगतं कृत्वा बध्नीयात् पूजयेच् च वा ॥ १४३ ॥

na parasyāparādhena pareṣāṃ daṇḍam ācaret |
ātmanāvagataṃ kṛtvā badhnīyāt pūjayec ca vā || 2.143 ||

One should not inflict punishment on others based on unverified accusations; but after having ascertained the truth oneself, he should punish or honour.

गुण-दोषाव् अनिश्चित्य विधिनं ग्रह-निग्रहे ।
स्व-नाशाय यथा न्यस्तो दर्पात् सर्प-मुखे करः ॥ १४४ ॥

guṇa-doṣāv aniścitya vidhinaṃ graha-nigrahe |
sva-nāśāya yathā nyasto darpāt sarpa-mukhe karaḥ || 2.144 ||

To award favour or punishment with out ascertaining the merits of the case should not be followed; in such a case it leads to one’s own destruction as when one thrusts his hand in conceit in to the mouth of a serpent.

SRI KRISHNAYA THUBHYAM NAMAH

 

SUHRID BHEDA- SEPARATION OF FRIENDS-18

 SUBHASHITHANI:557

Damanaka, the fox is planting seeds of disaffection between the good friends lion and the bull. 

न सो ऽस्ति पुरुषो लोके यो न कामयते श्रियम् ।
परस्य युवतिं रम्यां सादरं नेक्षतेऽत्र कः ॥ १३१ ॥

na so 'sti puruṣo loke yo na kāmayate śriyam |
parasya yuvatiṃ ramyāṃ sādaraṃ nekṣate'tra kaḥ || 2.131 ||

There is no man in this world who does not desire wealth. Who doesn’t look wishfully at another man’s charming young wife?

कुर्वन्न् अपि व्यलीकानि यः प्रियः प्रिय एव सः ।
अशेष-दोष-दुष्टो ऽपि कायः कस्य न वल्लभः ॥ १३२ ॥

kurvann api vyalīkāni yaḥ priyaḥ priya eva saḥ |
aśeṣa-doṣa-duṣṭo 'pi kāyaḥ kasya na vallabhaḥ || 2.132 ||

In spite of being affected with many distempers, ailments or diseases, who does not love their own body? Although acting disagreeably or doing wrongs, a beloved person is ever a beloved person.

अप्रियाण्य् अपि कुर्वाणो यः प्रियः प्रिय एव सः ।
दग्ध-मन्दिर-सारेऽपि कस्य वह्नाव् अनादरः ॥ १३३ ॥

apriyāṇy api kurvāṇo yaḥ priyaḥ priya eva saḥ |
dagdha-mandira-sāre'pi kasya vahnāv anādaraḥ || 2.133 ||

Although acting in unpleasant manner a beloved is always beloved. Even if the fire burns ones own house, will any one feel disrespect for fire (agni).

यस्मिन्न् एवाधिकं चक्षुर् आरोहयति पार्थिवः ।
सुतेऽमात्येऽप्य् उदासीने स लक्ष्म्याश्रीयते जनः ॥ १३४ ॥

yasminn evādhikaṃ cakṣur ārohayati pārthivaḥ |
sute'mātye'py udāsīne sa lakṣmyāśrīyate janaḥ || 2.134 ||

He on whom the king casts his eyes, be a son, a minister, or on a stranger, is favoured by goddess of wealth.

अप्रियस्यापि पथ्यस्य परिणामः सुखावहः ।
वक्ता श्रोता च यत्रास्ति रमन्ते तत्र सम्पदः ॥ १३५ ॥

apriyasyāpi pathyasya pariṇāmaḥ sukhāvahaḥ |
vaktā śrotā ca yatrāsti ramante tatra sampadaḥ || 2.135 ||

The result of what is wholesome although unpalatable, brings happiness. Where there is a speaker and a listener when something unpleasant  but beneficial is said  there will be sure success.

मूल-भृत्यान् परित्यज्य नागन्तून् प्रतिमानयेत् ।
नातः परतरो दोषो राज्य-भेद-करो यतः ॥ १३६ ॥

mūla-bhṛtyān parityajya nāgantūn pratimānayet |
nātaḥ parataro doṣo rājya-bheda-karo yataḥ || 2.136 ||

Though a hereditary servant commits a fault a king should not encourage a stranger. There is no greater fault as calamitous to the kingdom than this.

दुर्जनो नार्जवं याति सेव्यमानो ऽपि नित्यशः ।
स्वेद-नाभ्यञ्जनोपायैः श्वपुच्छम् इव नामितम् ॥ १३७ ॥

durjano nārjavaṃ yāti sevyamāno 'pi nityaśaḥ |
sveda-nābhyañjanopāyaiḥ śvapuccham iva nāmitam || 2.137 ||

A wicked man returns to his evil ways even when assiduously well treated; just as a dog's tail resuming its natural bent not withstanding expedients like sweating and rubbing with unguents.

SRI KRISHNAYA THUBHYAM NAMAH

SUHRID BHEDA- SEPARATION OF FRIENDS-17

SUBHASHITHANI:556 

आपद्य् उन्मार्ग-गमने कार्य-कालात्ययेषु च ।
कल्याण-वचनं ब्रूयाद् अपृष्टो ऽपि हितो नरः ॥ १२४ ॥

āpady unmārga-gamane kārya-kālātyayeṣu ca |
kalyāṇa-vacanaṃ brūyād apṛṣṭo 'pi hito naraḥ || 2.124 ||

In the case of a calamity, when a man strays from the right path, or when time for action is running away; a friendly man, even unasked, should give his wholesome advice.

भोगस्य भाजनं राजा न राजा कार्य-भाजनम् ।
राज-कार्य-परिध्वंसी मन्त्री दोषेण लिप्यते ॥ १२५ ॥

bhogasya bhājanaṃ rājā na rājā kārya-bhājanam |
rāja-kārya-paridhvaṃsī mantrī doṣeṇa lipyate || 2.125 ||

The king’s sphere is to indulge in pleasure, while that of the minister is to carry out business. A minister incurs the blame for the king’s failure.

वरं प्राण-परित्यागः शिरसा वापि कर्तनम् ।
न तु स्वामि-पदावाप्ति-पातकेच्छोर् उपेक्षणम् ॥ १२६ ॥

varaṃ prāṇa-parityāgaḥ śirasā vāpi kartanam |
na tu svāmi-padāvāpti-pātakecchor upekṣaṇam || 2.126 ||

It is better to abandon one’s life, or even decapitation, but not the tolerance of one committing the sin of desiring to usurp the position of his master

अत्युच्छ्रिते मन्त्रिणि पार्थिवे च

विष्टभ्य पादाव् उपतिष्ठते श्रीः ।
सा स्त्री-स्वभावाद् असहा भरस्य

तयोर् द्वयोर् एकतरं जहाति ॥ १२७ ॥

atyucchrite mantriṇi pārthive ca

 viṣṭabhya pādāv upatiṣṭhate śrīḥ |
sā strī-svabhāvād asahā bharasya

 tayor dvayor ekataraṃ jahāti || 2.127 ||

When a minister and a king is each excessively exalted, goddess Lakshmi stands firmly with both her feet; she because of her female nature, unable to bear the weight of both at once, abandons one of them.

 

 एकं भूमि-पतिः करोति सचिवं राज्ये प्रमाणं यदा

 तं मोहात् श्रयते मदः स च मदालस्येन निर्विद्यते ।
निर्विण्णस्य पदं करोति हृदये तस्य स्वतन्त्र-स्पृहा-

 स्वातन्त्र्य-स्पृहया ततः स नृपतेः प्राणान् अभिद्रुह्यति ॥ १२८ ॥

ekaṃ bhūmi-patiḥ karoti sacivaṃ rājye pramāṇaṃ yadā

taṃ mohāt śrayate madaḥ sa ca madālasyena nirvidyate |
nirviṇṇasya padaṃ karoti hṛdaye tasya svatantra-spṛhā-

 svātantrya-spṛhayā tataḥ sa nṛpateḥ prāṇān abhidruhyati || 2.128 ||

When a king makes one minister the sole authority of the kingdom, from delusion vanity approaches him, he alienates himself from the king through indolence brought on by pride, once alienated a desire for independence makes a foot-hold, through the desire for independence he plots even the death of the king.

विष-दग्धस्य भक्तस्य दन्तस्य चलितस्य च ।
अमात्यस्य च दुष्टस्य मूलाद् उद्धरणं सुखम् ॥ १२९ ॥

viṣa-dagdhasya bhaktasya dantasya calitasya ca |
amātyasya ca duṣṭasya mūlād uddharaṇaṃ sukham || 2.129 ||

Poisoned food, a loose tooth, and a wicked minister, complete eradication leads to happiness.

यः कुर्यात् सचिवायत्तां श्रियं तद्-व्यसने सति ।
सो ऽन्धवज् जगती-पालः सीदेत् सञ्चारकैर् विना ॥ १३० ॥

yaḥ kuryāt sacivāyattāṃ śriyaṃ tad-vyasane sati |
so 'ndhavaj jagatī-pālaḥ sīdet sañcārakair vinā || 2.130 ||

A king whose prosperity depends on a minister, when the minister suffers a calamity sinks, like the blinds without guides.

SRI KRISHNAYA THUBHYAM NAMAH