The Peepal tree is associated with Yama, the god of death and the tree is often planted outside the village near crematoriums.
The Peepal tree does not let a blade of grass grow under it. Thus Peepal tree does not allow for any rebirth and renewal. While Peepal offers shade from the sun, it offers no food. That is why it is not part of fertility ceremonies like marriage and childbirth where food-giving, rapidly renewing, plants with short lifespan such as Banana, Mango, Coconut, Betel, Rice and even grass, are included.
Thus, it emerges that in Indian thought, there are two types of sacredness – one that is associated with impermanent material reality and the other which is associated with permanent spiritual reality. The Banana and the Coconut fit into the previous category; the Peepal fits into the latter. Banana is the symbol of the flesh, constantly dying and renewing itself. Peepal is the soul – never dying, never renewing itself.
Tuesday, June 30, 2020
P T L
Trees are sacred in India, and often associated with a god or a goddess. Some scholars believe that it is the tree that was worshipped first, maybe for its medicinal or symbolic purpose, and that the gods and goddesses came later. That may be the case but today trees are an integral part of a deity’s symbolism.
The 15th chapter of the Gita opens with a reference to samsara as a peepal tree. But this tree is different from other trees, for its roots are at the top! Because the peepal is a sacred tree,
Bhagavan chooses it as an example to explain samsara, And we must go through samsara in order to attain moksha. So, to that extent, samsara is essential. The peepal tree is called asvatta in Sanskrit. The word also means impermanent. So, it is an apt word to use for samsara.
But Bhagavan also uses the word avyayam, which means imperishable. How can samsara be both impermanent and imperishable? Samsara’s indestructibility is not like that of a jivatma. It is like a river. A river keeps flowing, but the water you see now is not the same that you see a few seconds from now, because of the flow. So, samsara continues, for we are reborn until we attain moksha. But samsara is destroyed through the axe of bhakti and prapatti.
The atma, however, is never destroyed. Why does the tree of samsara have its roots at the top? That is because creation begins in Brahma loka. The leaves of this tree are the Vedas. So now we are tempted to ask the question, what is the connection between the Vedas and samsara? The karmas that a person must perform are given in the Vedas. There are three types of karmas — kaamya karma, nitya karma and naimittika karma. Kaamya karma is that which is done with a view to obtaining some fruit. Nitya karmas are those that have to be done every day. One must do these karmas without questioning. Naimittika karmas are those that are done for special reasons. An example would be the observances on upakarma. The Vedas that tell us about the karmas, also tell us about the way to quit the samsaric cycle.
Monday, June 29, 2020
chatur
Caturvyūha or Chatur-vyūha ("Four emanations"), is an ancient Indian religious concept initially focusing on the four earthly emanations (Vyūhas) of the Supreme deity Nārāyaṇa, and later Vishnu. The first of these emanations is the hero-god Vāsudeva, with the other emanations being his kinsmen presented as extensions of Vāsudeva himself. From around the 1st century CE, this "Vyuha doctrine" (Vyūhavāda) developed out of the earlier Vīravāda cult of the Vrishni heroes, in which the five heroes Saṃkarṣaṇa, Vāsudeva, Pradyumna, Samba and Aniruddha had remained mostly human in character. Still later, around the 4th century CE, it evolved into the Avatāravāda system of incarnations of Vishnu, in which Vishnu was the primordial being and the Vrishni heroes had become his avatars
The four earthly emanations, or "Vyuhas", are identified as Samkarshana (Balarama-Samkarshana, son of Vasudeva by Rohini), Vāsudeva (son of Vasudeva by Devaki), Pradyumna (son of Vasudeva by Rukmini), and Aniruddha (son of Pradyumna). They are probably similar the legendary Vrishni heroes of the Mathura region, minus Samba (son of Vasudeva by Jambavati).
Originally, several of these earthly deities, particularly Vāsudeva, seem to have formed one of several major independent cults, together with the cults of Narayana, Shri and Lakshmi, before they later coalesced to form Vishnuism. The actual cult of Vishnu only developed after these initial cults were established.
The heroes would then have evolved into Vaishnavite deities through a step-by-step process: 1) deification of the Vrishni heroes 2) association with the God Narayana-Vishnu 3) incorporation into the Vyuha concept of successive emanations of the God. Epigraphically, the deified status of Vāsudeva in particular is confirmed by his appearance on the coinage of Agathocles of Bactria (190-180 BCE) and b
By the 2nd century CE, the "avatara concept was in its infancy", and the depiction of Vishnu with his four emanations (the Chatur-vyūha), consisting in the Vrishni heroes minus Samba, starts to become visible in art at the end of the Kushan period. Starting with the art of Mathura, Vāsudeva (avatar of Vishnu) fittingly appears in the center of the sculptural compositions, with his decorated heavy mace on the side and a conch shell in the hand, his elder brother Balarama to his right under a serpent hood and holding a drinking cup, his son Pradyumna to his left, and his grandson Aniruddha on top
An ancient statue from Bhita near Allahabad , with four figures facing in four directions, now in the Lucknow Museum, has been proposed to represent the Caturvyuha concept, although interpretations vary. It is dated to the 2nd century BCE on stylistic grounds, being quite similar in style to the monumental Yaksha statues.
The main figure is bigger than the others, wears a crown and earrings, as well as an ornate necklace and bracelets, and raises his hand in "abahaya mudra", a symbol of deification, and holds jar in the left hand. The figure would be Vāsudeva. To the proper right side of the crowned figure appears an unidentifiable face, and below it a seated lion. This part could identified with Samkarsana, combining anthropomorphic and theriomorphic characteristics, and later associated with Narasimha. On the proper left side of the crowned figure also appears an unidentifiable face, and below it a boar on a pedestal, standing on its hind legs, with the front legs joint in the namaskāra gesture of prayer and devotion. This could be Aniruddha, later identified with Varaha. The figure on the reverse is devoid of ornamentation, the hair is parted in the middle and falls loosely, but both arms are broken, making it impossible to identify thThis sculpture of the Caturvyuha shows the Vrishni heroes, but already associates them with their animal form. This seems to prefigure the Vishnu Chaturmurti, in which Vishnu, crowned with a halo, is also flanked by the images of Narasimha and Varaha, with Kāpila in back as seens in the examples from Kashmir.
The general style of the figures is quite similar to that of the early Yakshas, and it has been suggested that their role might have been understood as parallel: just as the Yakshas are considered as emanations of the Supreme deity Brahman, the four Vyuhas are similarly emanations of Narayana.
Sunday, June 28, 2020
Friday, June 26, 2020
angumingum
and earth dame and nappinnai blending in you
gods and asuras everywhere worship you
and seek refuge in you but never fanthom you
without ever learning the vedic texts
we have cut attachments and destroyed the four woes
by simply serving the radiant discus lord
who is our fortress of strength
alas nobody comes here bearing the conch and discus
nobody comes following him with his dagger and bow
i look out for him everyday on this earth
to serve and worship him but see him not alas
O lord who swallowed the earth as a morsel
and slept as a child floating on a fig leaf
alas time stretches like a dark age
and i drown in the desire to see your frame.
o lord lying still in beautiful kolur and pulingudi
what makes you sleep so soundly
are you weary from the battles of lanka
or from walking over the earth and sky
being the lord of gods he receives their homage
he wields a beautiful conch and discus look
he destroys the pall of existence
he will come and light my heart with his gem hue
the lords resides in paricaram with Lakshmi on his chest
pilgrims come and go but alas none to say to him
a devotee waits there longing for a chance
to go out with you bearing your conch and discus
Lord of discus who strode the seven mountains
the seven oceans and the seven worlds in one step
o when will you consider and grant me
the joy of serving your lotus feet
my love overflowing i call out
o first lord time my gem hued master
who is mal brahma and siva
who can comprehend his glory
the clear sighted muni can only see the shore
the great eternal celestial only stand and worship
how can we ever fully praise the lord
who churned the deep oceans pray tell
this decad of the beautiful thousand songs
by tall mansioned kurugur city's satakopan
addressing the lord who destroys birth
will secure freedom from rebirth.
Thursday, June 25, 2020
dharma
Dharma
idaṁ ca tvāṁ sarva paraṁ bravīmi puṇyaṁ padaṁ tāta mahāviśiṣṭam |
na jātu kāmān na bhayān na lobhād dharmaṁ tyajej jīvitasyāpi hetoḥ || 214 ||
O sire, I would impart another lesson productive of great benefit, and which is the highest of
all teachings, viz., Dharma should never be forsaken from passion, fear, or greed, not even for
the sake of life itself.
ijyādhyayana dānāni tapaḥ satyaṃ kṣamā ghṛṇā |
alobha iti margo'yaṃ dharmasyāṣṭa vidhaḥ smṛtaḥ || 215 ||
The eigthfold path of Dharma is yajña, veda-study, charity, truth, forgiveness, compassion
(ghṛṇā = warm feeling towards others) and generosity.
tatra pūrva catur-vargo dambhārtham api sevyate |
uttaraśca catur-vargo nāmahātmāsu tiṣṭhati || 216 ||
The first four can be practiced by anyone out of hyprocisy. But the latter four cannot be found
in someone who is not a great being.
nityo dharmaḥ sukha-duḥkhe tvanitye nityo jīvo dhātur asya tvanityaḥ |
tyaktvānityaṁ pratitiṣṭhasva nitye santuṣya tvaṁ toṣaparo hi lābhaḥ || 217 ||
Dharma is everlasting; pleasure and pain are transitory; life is indeed everlasting but its
particular phases are transitory. Forsaking that which is transitory, hold fast to that which is
everlasting, and let contentment be yours, for contentment is the highest of all acquisitions.
na sā sabhā yatra na santi vṛddhā na te vṛddhā ye na vadanti dharmam |
nāsau dharmo yatra na satyamasti na tat satyaṁ yacchalenānuviddham || 218 ||
That is no assembly where there are no seniors, and they are not seniors who do not declare
what Dharma is. That is not Dharma which is separated from truth, and that is not truth which
is fraught with deceit.
pāpaṁ kurvan pāpa-kīrtiḥ pāpam evāśnute phalam |
puṇyaṁ kurvan puṇya-kīrtiḥ puṇyam evāśnute phalam || 219 ||
A notorious person, by committing wickedness, experiences negative consequences. A
renowned person by practicing virtue, reaps great happiness.
pāpaṁ prajñāṁ nāśayati kriyamāṇaṁ punaḥ punaḥ |
naṣṭa prajñaḥ pāpam eva nityam ārabhate naraḥ || 220 ||
Iniquity repeatedly perpetrated, destroys one's intelligence; and the one who has lost
intelligence, repeatedly commits transgressions. Therefore, one who is rigidly resolved,
should abstain from all wrong doing.
puṇyaṁ prajñāṁ vardhayati kriyamāṇaṁ punaḥ punaḥ |
vṛddha prajñaḥ puṇyam eva nityam ārabhate naraḥ || 221 ||
Virtue, repeatedly practiced, enhances intelligence; and one whose intelligence has increased,
repeatedly practices virtue.
daśa dharmaṁ na jānanti dhṛtarāṣṭra nibodha tān |
mattaḥ pramatta unmattaḥ śrāntaḥ kruddho bubhukṣitaḥ || 222 ||
tvaramāṇaśca bhīruśca lubdhaḥ kāmī ca te daśa |
tasmād eteṣu bhāveṣu na prasajjeta paṇḍitaḥ || 223 ||
O Dhritarashtra, these ten persons do not know [or care] what Dharma is viz., the intoxicated,
the inattentive, the mad, the fatigued, the angry, the starving, the hasty, the greedy, the
frightened and the lustful. Therefore, a wise person should always avoid attachment to their
company.
satyena rakṣyate dharmo vidyā yogena rakṣyate |
mṛjayā rakṣyate rūpaṁ kulaṁ vṛttena rakṣyate || 224 ||
Dharma is protected by truth, knowledge by application, beauty by hygiene and the family by
exemplary behavior.
dharmārthau yaḥ parityajya syād indriyavaśānugaḥ |
śrī prāṇa dhana dārebhya kṣipraṁ sa parihīyate || 225 ||
One who abandons Dharma and Artha and dedicates himself to unrestrained pleasure, quickly
loses prosperity, health, wealth and spouse.
trust
Trust
rājasu sarpeṣu svādhyāye prabhu śatruṣu |
bhoge cāyuṣi viśvāsaṁ kaḥ prājñaḥ kartum arhati || 199 ||
Which wise person would invest trust in politicians, snakes, the lessons learned by
oneself, one's employer, enemies, enjoyments, and one's expected life-span?
na viśvased aviśvaste viśvaste nātiviśvaset |
viśvāsād bhayam utpannaṁ mūlānyapi nikṛntati || 200 ||
One should never put trust in one who is untrustworthy, nor even put too much trust in one
who should be trusted, for the danger that arises from reposing trust on another cuts off one's
very roots.
apakṛtvā buddhimato dūrastho’smīti nāśvaset |
dīrghau buddhimato bāhū yābhyāṁ hiṁsati hiṁsitaḥ || 201 ||
Having wronged an intelligent person, one should never be confident of safety because he
lives far away. The intelligent persons have very long arms, whereby they can return wrongs
for wrongs done to them.
power
Power
balaṁ pañcavidhaṁ nityaṁ puruṣāṇāṁ nibodha me |
yattu bāhubalaṁ nāma kaniṣṭhaṁ balamucyate || 195 ||
amātyalābho bhadraṁ te dvitīyaṁ balamucyate |
dhanalābhastṛtīyaṁ tu balamāhurjigīṣavaḥ || 196 ||
yattvasya sahajaṁ rājan pitṛ paitā mahaṁ balam |
abhijātabalaṁ nāma taccaturthaṁ balaṁ smṛtam || 197 ||
yena tvetāni sarvāṇi saṅgṛhītāni bhārata |
yad balānāṁ balaṁ śreṣṭhaṁ tatprajñābalamucyate || 198 ||
There are five different kinds of power O King, of these physical strength is regarded as the
most inferior kind. The acquisition of good counsellors is regarded as the second kind of
power. The power of wealth is the third. The power of privilege acquired by birth is regarded
as the fourth. That, however, by which all these are achieved, and which is the foremost of all
kinds of power, is called the power of the intellect.
food quantity
Moderation in Eating
guṇāśca ṣaṇ mita-bhuktaṁ bhajante ārogyam āyuśca sukhaṁ balaṁ ca |
anāvilaṁ cāsya bhaved apatyaṁ na cainam ādyūna iti kṣipanti || 192 ||
One that eats sparingly achieves these six, viz., health, long life, and happiness and strength;
one's progeny also become healthy, and one is never accused of gluttony.
ekaḥ svādu na bhuñjīta ekaścārthān na cintayet |
eko na gacched adhvānaṁ naikaḥ supteṣu jāgṛyāt || 193 ||
One should not partake of any gourmet food alone, nor alone reflect on concerns of profit, nor
alone go upon a journey, nor alone remain awake among sleeping companions.
mitaṁ bhuṅkte saṁvibhajyāśritebhyo mitaṁ svapity amitaṁ karma kṛtvā |
dadāty-amitreṣvapi yācitaḥ saṁstam ātmavantaṁ prajahaty anarthāḥ || 194 ||
One who eats moderately after sharing the food among dependents, who sleeps moderately
after working hard, and who, when asked gives freely even unto enemies, is self-disciplined,
and free from disappointment.
good advice
Good Advice
sulabhāḥ puruṣā rājan satataṁ priya-vādinaḥ |
apriyasya tu pathyasya vaktā śrotā ca durlabhaḥ || 189 ||
Many can be found who always speak agreeable words. But very rare are the speaker and the
hearer of disagreeable words that are beneficial.
o hi dharmaṁ vyapāśritya hitvā bhartuḥ priyāpriye |
apriyāṇyāha pathyāni tena rājā sahāyavān || 190 ||
That advisor is a real asset who, without regarding what is agreeable or disagreeable to his
employer but keeping Dharma alone in view, says what is unpalatable but beneficial.
prajñā-vṛddhaṁ dharma-vṛddhaṁ svabandhuṁ vidyā-vṛddhaṁ vayasā cāpi vṛddham |
kāryākārye pūjayitvā prasādya yaḥ sampṛcchen na sa muhyet kadācit || 191 ||
Honouring and gratifying your friends that are eminent in wisdom, virtue, learning and years,
you should ask their advice about what should be done and what shouldn't be done, acting
thus you will never be led astray.
ekaṁ viṣa-raso hanti śastreṇaikaśca vadhyate |
sa-rāṣṭraṁ sa-prajaṁ hanti rājānaṁ mantra-viśravaḥ || 192 ||
Poison kills but one person, and a weapon also kills but one; wicked advice however, can
destroy an entire kingdom with king and subjects.
catvāri rājñā tu mahā-balena varjyānyāhuḥ paṇḍitas tāni vidyāt |
alpa prajñaiḥ saha mantraṁ na kuryān na dīrghasūtrair ālasaiścāraṇaiśca || 193 ||
The learned have declared that the elite, although powerful, should never consult with these
four, viz., those with limited understanding of the subject, procrastinators, the indolent and sycophants.
golden rule
The Golden Rule
na tat parasya saṁdadhyāt pratikūlaṁ yad ātmanaḥ |
saṅgraheṇaiṣa dharmaḥ syāt kāmād anyaḥ pravartate || 187 ||
That which is disagreeable to one's self, should never be applied to another. Briefly even this
is Dharma. Other deeds which arise from selfish desire are Adharma.
yasmin yathā vartate yo manuṣyas tasmiṁs tathā vartitavyaṁ sa dharmaḥ |
māyācāro māyayā vartitavyaḥ sādhvācāraḥ sādhunā pratyudeyaḥ
You should behave towards others just they behave towards you. Even this is consistent with
social polity. One may behave deceitfully towards one that behaves deceitfully, but honestly
towards one that is honest.
hospitality
Hospitality
tṛṇāni bhūmir udakaṁ vāk caturthī ca sūnṛtā |
satām etāni geheṣu nocchidyante kadācana || 181 ||
A grass mat (for a seat), space (for sitting), water (to refresh and drink), and, fourthly sweet
words — these are never wanting in the houses of the good [for the service of guests].
śraddhayā parayā rājann upanītāni satkṛtim |
pravṛttāni mahāprājña dharmiṇāṁ puṇya karmaṇām || 182 ||
Those who are virtuous and devoted to the practice of righteous acts, when desirous of
entertaining (guests), have these things ready for being offered with reverence.
pīṭhaṁ dattvā sādhave’bhyāgatāya ānīyāpaḥ parinirṇijya pādau |
sukhaṁ pṛṣṭvā prativedyātma saṁsthaṁ tato dadyād annam avekṣya dhīraḥ || 183 ||
A most accomplished person is one who upon being visited by an emminent guest, first offers
a seat, and then fetching water washes the guest's feet and making the usual enquirers, and
asking after the guest's welfare, should then speak of one's own affairs, and thereafter serving
a meal.
bhaktaṁ ca bhajamānaṁ ca tavāsmīti vādinam |
trīn etān śaraṇaṁ prāptān viṣame'pi na santyajet || 184 ||
These three should never be forsaken even in imminent danger, viz., a follower, a servant [or
guest] one who seeks protection, saying — I am yours.
avadhyā brāhmaṇā gāvaḥ striyo bālāśca jñātayaḥ |
yeṣāṁ cānnāni bhuñjīta ye ca syuḥ śaraṇāgatāḥ || 185 ||
These are always inviolable, viz., learned priests, cows, relatives, children, women, those
whose food is eaten, and refugees.
akarmaśīlaṁ ca mahāśanaṁ ca lokadviṣṭaṁ bahu-māyaṁ nṛśaṁsam |
adeśa kālajñam aniṣṭaveṣam etān gṛhe na prativāsayīta || 186 ||
One should not give refuge to these, viz., one who always acts improperly, a glutton, one who
is extremely unpopular, one who is exceedingly deceitful, one who is cruel, one who is
ignorant of the appropriateness of time and place, and one who dresses inappropriately
self control
Self-control
yato yato nivartate tatas tato vimucyate |
nivartanāddhi sarvato na vetti duḥkham aṇvapi || 171 ||
One is liberated from those [addictive] things from which one regularly abstains, and if one
abstains from every indulgence one will never suffer even the least misery.
sukhaṁ ca duḥkhaṁ ca bhavābhavau ca lābhālābhau maraṇaṁ jīvitaṁ ca |
paryāyaśaḥ sarvam iha spṛśanti tasmād dhīro naiva hṛṣyen na śocet || 172 ||
Happiness and misery, abundance and depletion, gain and loss, life and death, are shared by
all in due order. Therefore, one who is self-controlled should neither exult in joy nor repine
in sorrow.
saṁniyacchati yo vegam utthitaṁ krodha-harṣayoḥ |
sa śriyo bhājanaṁ rājan yaścāpatsu na muhyati || 173 ||
One that restrains the force of both anger and joy, and never loses composure under duress,
easily obtains prosperity.
kāma krodha grāhavatīṁ pañcendriya jalāṁ nadīm |
nāvaṃ dhṛtimayīṁ kṛtvā janma-durgāṇi santara || 174 ||
Life is a river whose waters are the five senses, and whose crocodiles are desire and anger.
Making self-control your raft, cross its currents which are represented by repeated births!
association
Association
yadi santaṁ sevate yady-asantaṁ tapasvinaṁ yadi vā stenam eva |
vāso yathā raṅgavaśaṁ prayāti tathā sa teṣāṁ vaśam abhyupaiti || 163 ||
By association with good people or wicked, with one that is possessed of ascetic merit or with
thieves, one soon takes on the influence of the companion, like a cloth from the dye in which
it is soaked.
yādṛśaiḥ saṁvivadate yādṛśāṁścopasevate |
yādṛg icchecca bhavituṁ tādṛg bhavati pūruṣaḥ || 164 ||
One becomes exactly like those with whom one lives, or like those whom one serves, or like
those who are one's role models.
jarā rūpaṁ harati hi dhairyam āśā mṛtyuḥ prāṇān dharmacaryām asūyā |
krodhaḥ śriyaṁ śīlam anāryasevā hriyaṁ kāmaḥ sarvam evābhimānaḥ || 165 ||
Decrepitude destroys beauty; hope destroys fortitude; death destroys life; envy destroys
righteousness; anger destroys prosperity; bad association destroys good behavior; lust
destroys modesty; and arrogance — everything.
mahān apyekajo vṛkṣo balavān supratiṣṭhitaḥ |
prasahya eva vātena śākhāskandhaṁ vimarditum || 166 ||
atha ye sahitā vṛkṣāḥ saṅghaśaḥ supratiṣṭhitāḥ |
te hi śīghratamānvātān sahante’nyonya saṁśrayāt || 167 ||
And the tree that stands alone, though gigantic and strong and deep-rooted, can easily have its
trunk smashed and twisted by a mighty wind.
But those trees, however, that grow in close compact with others are capable, owing to mutual
dependence to resist winds more violent still.
evaṁ manuṣyam apyekaṁ guṇair api samanvitam |
śakyaṁ dviṣanto manyante vāyur drumam ivaikajam || 168 ||
Thus one who is alone, however endowed with all the best qualities, is regarded by foes as
susceptible of being vanquished like an isolated tree by the wind.
anyonya samupaṣṭambhād anyonyāpāśrayeṇa ca |
jñātayaḥ sampravardhante sarasīvotpalānyuta || 169 ||
Relatives again, in consequence of mutual dependence and mutual aid, grow together, like
lotus-stalks in a lake.
asantyāgāt pāpakṛtām apāpāṁs tulyo daṇḍaḥ spṛśate miśrabhāvāt |
śuṣkeṇārdraṁ dahyate miśrabhāvāt tasmāt pāpaiḥ saha sandhiṁ na kuryāt || 170 ||
Just as fuel that is wet burns along with that which is dry, so an innocent person is punished
equally with the guilty in consequence of constant association with the latter. Therefore,
intimate friendship with malefactors should be avoided.
nobility
Nobility
dhṛtarāṣṭra uvāca ||
mahākulānāṁ spṛhayanti devā dharmārtha vṛddhāśca bahu śrutāśca |
pṛcchāmi tvāṁ vidura praśnam etaṁ bhavanti vai kāni mahākulāni || 154 ||
Dhritarashtra said:– "The gods, they that regard both virtue and success and they that are
possessed of great learning, express a liking for noble families. I ask you, O Vidura, this
question, — which are those families that are called noble?"
vidura uvāca ||
tapo damo brahma-vittvaṁ vitānāḥ puṇyā vivāhāḥ satatānnadānam |
yeṣvevaite sapta guṇā bhavanti samyagvṛttāstāni mahākulāni || 155 ||
Vidura said:– "Asceticism, discipline, knowledge of the Vedas, sacrifices, worthy marriages,
and the regular feeding of people — those families in which these seven exist or are duly
practiced, are regarded as noble.
yeṣāṁ na vṛttaṁ vyathate na yonir vṛtta prasādena caranti dharmam |
ye kīrtim icchanti kule viśiṣṭāṁ tyaktānṛtās tāni mahā-kulāni || 156 ||
There are noble families who never deviate from doing the right thing, whose deceased
ancestors are never pained [by witnessing the wrong-doings of their descendants], who
cheerfully practice Dharma, who desire to enhance the unalloyed fame of their lineage, and
who avoid every kind of deception.
aṣṭau guṇāḥ puruṣaṁ dīpayanti prajñā ca kaulyaṁ ca damaḥ śrutaṁ ca |
parākramaścābahu bhāṣitā ca dānaṁ yathā śakti kṛtajñatā ca || 157 ||
Wisdom, good lineage, self-discipline, learning, competency, absence of talkativeness,
generosity to the extent of one's ability, and gratitude — these eight qualities shed a luster
upon their possessor.
prāpnoti vai vittam asadbalena nityotthānāt prajñayā pauruṣeṇa |
na tveva samyag labhate praśaṁsāṁ na vṛttam āpnoti mahā-kulānām || 158 ||
One that is wicked, earns wealth it is true, by exerting his strength, by constant effort, by
intelligence, and by diligence, but he can never win honest fame, nor can he acquire the
virtues and manners of noble families [in any of which he may be born].
sapta doṣāḥ sadā rājñā hātavyā vyasanodayāḥ |
prāyaśo yairvinaśyanti kṛtamūlāśca pārthivāḥ || 159 ||
striyo’kṣā mṛgayā pānaṁ vāk-pāruṣyaṁ ca pañcamam |
mahacca daṇḍapāruṣyam arthadūṣaṇam eva ca || 160 ||
An executive/politician, should renounce these seven faults that produce calamity, inasmuch
as they are able to effect the ruin of even well-established elites, these are; promiscuity,
gambling, hunting, intoxication, harshness of speech, severity of punishment, and misuse of
wealth.
friends & foes
Friends & Foes
tṛṇolkayā jñāyate jāta-rūpaṁ vṛtena bhadro vyavahāreṇa sādhuḥ |
śūro bhayeṣv arthakṛcchreṣu dhīraḥ kṛcchrāsvāpatsu suhṛdaścārayaśca || 142 ||
Gold is tested by fire; a noble by good comportment; an honest person by good conduct. A
brave person is tested during disasters; a rich person in times of adversity; and friends and
foes in times of calamity.
na tan mitraṁ yasya kopād bibheti yad vā mitraṁ śaṅkitenopacaryam |
yasmin mitre pitarīvāśvasīta tad vai mitraṁ saṅgatānītarāṇi || 143 ||
One whose anger inspires fear is not a friend, neither is one who is to be waited upon with
fear. One however, on whom one can repose confidence as on a parent, is a true friend. Other
friendships are nominal connections.
yadi ced apyasambandho mitra bhāvena vartate |
sa eva bandhus tan mitraṁ sā gatis tat parāyaṇam || 144 ||
One who acts like a friend, even though unconnected by birth or blood, is a true friend, a real
refuge and a protector.
calacittasya vai puṁso vṛddhān anupasevataḥ |
pāriplavamater nityam adhruvo mitra saṅgrahaḥ || 145 ||
One whose mind is unsteady, or never serves the aged, or who is of a restless disposition
cannot make real stable friendships.
akasmād eva kupyanti prasīdanty animittataḥ |
śīlam etad asādhūnām abhraṁ pāriplavaṁ yathā || 146 ||
Those who suddenly give way to anger and are gratified without sufficient cause; are
untrustworthy like clouds that are so inconstant.
satkṛtāśca kṛtārthāśca mitrāṇāṁ na bhavanti ye |
tān mṛtānapi kravyādāḥ kṛtaghnān nopabhuñjate || 147 ||
Even the birds of prey abstain from touching the dead bodies of those who having been well
served and benefited by friends, show ingratitude to them.
arthayed eva mitrāṇi sati vāsati vā dhane |
nānarthayan vijānāti mitrāṇāṁ sāra phalgutām || 148 ||
Be you poor or be you rich, you should always respect your friends. Until the opportunity for
some service arises, the sincerity or otherwise of friends cannot be known.
dveṣyo na sādhur bhavati na medhāvī na paṇḍitaḥ |
priye śubhāni karmāṇi dveṣye pāpāni bhārata || 149 ||
An adversery is never regarded as honest or intelligent or wise [even though being so]. One
attributes everything good to loved ones; and everything evil to those one hates.
yayościttena vā cittaṁ naibhṛtaṁ naibhṛtena vā |
sameti prajñayā prajñā tayormaitrī na jīryate || 150 ||
The friendship of those persons never cools, whose feelings, secret pursuits and pleasures, and
mental intrests accord in every respect [with your own].
kṛtajñaṁ dhārmikaṁ satyam akṣudraṁ dṛḍha bhaktikam |
jitendriyaṁ sthitaṁ sthityāṁ mitram atyāgi ceṣyate || 151 ||
A friend should be one who is grateful, virtuous, truthful, magnanimous, stable, devoted,
self-controlled, always dignified and one who never forsakes a friend.
nivartamāne sauhārde prītir-nīce praṇaśyati |
yā caiva phala-nirvṛttiḥ sauhṛde caiva yat sukham || 152 ||
When the reason that has caused a friendship is over, the friendship of those that are mean,
the beneficial result of that connection, and the happiness also derivable from it, all come to
an end.
yatate cāpavādāya yatnam ārabhate kṣaye |
alpe’py apakṛte mohān na śāntim upagacchati || 153 ||
They then begin to speak ill of their (erstwhile) friends and endeavor to inflict loss on them,
and whether the loss be big or small, they fail to obtain any [personal] peace.
conquest
Conquest
akrodhena jayet krodham asādhuṁ sādhunā jayet |
jayet kadaryaṁ dānena jayet satyena cānṛtam || 138 ||
Anger must be conquered by forgiveness; and the unscrupulous must be conquered by
honesty; the miser must be conquered by liberality, and falsehood must be conquered by truth.
na svapnena jayen nidrāṁ na kāmena striyaṁ jayet |
nendhanena jayed agniṁ na pānena surāṁ jayet || 139 ||
One cannot conquer sleep by lying down; women by fulfilment of desires; fire by piling on
fuel and wine by drinking.
avisaṁvādanaṁ dānaṁ samayasyāvyatikramaḥ |
āvartayanti bhūtāni samyak praṇihitā ca vāk || 140 ||
Honesty, generosity, observance of the protocols of social intercourse, and well-controlled
speech, bring everyone under subjugation.
priyo bhavati dānena priya-vādena cāparaḥ |
mantraṁ mūla-balenānyo yaḥ priyaḥ priya eva saḥ || 141 ||
One becomes agreeable by gifts, another by compliments and praises, a third by the force of
incantations and drugs. One however, that is naturally agreeable, always remains so.
success & failure
Success & Failure
ekaṁ hanyān na vā hanyād iṣur mukto dhanuṣmatā |
buddhir buddhimat-otsṛṣṭā hanyād rāṣṭraṁ sarājakam || 129 ||
When a bowman shoots an arrow, he may or may not succeed in killing even a single person,
but when an intelligent individual applies his intelligence (viciously); he may destroy an
entire principality along with the ruler.
yasmai devāḥ prayacchanti puruṣāya parābhavam |
buddhiṁ tasyāpakarṣanti so’pācīnāni paśyati || 130 ||
If the gods wish someone to be defeated, they first cloud his intelligence, and it is for this
reason that one becomes enamoured of dissolute activities.
buddhau kaluṣa bhūtāyāṁ vināśe pratyupasthite |
anayo naya saṅkāśo hṛdayān nāpasarpati || 131 ||
When destruction is immanent, the intelligence becomes confused, and wrong, appearing like
right, firmly grips the mind.
na devā daṇḍam ādāya rakṣanti paśupālavat |
yaṁ tu rakṣitum icchanti buddhyā saṁvibhajanti tam || 132 ||
The gods do not protect people, by taking up clubs in their hands after the manner of
herdsmen; unto those, however, whom they wish to protect, they grant intelligence [to make
the right decisions].
yathā yathā hi puruṣaḥ kalyāṇe kurute manaḥ |
tathā tathāsya sarvārthāḥ sidhyante nātra saṁśayaḥ || 133 ||
Whatever beneficial works a person intensely applies the mind to, those works will surely
yield positive results, without a doubt.
nainam chandāṁsi vṛjināt tārayanti māyā-vinaṁ māyayā vartamānam |
nīḍaṁ śakuntā iva jāta-pakṣāśchandāṁsy enaṁ prajahaty antakāle || 134 ||
The Vedas never rescue from sin a deceitful person living by defraud. On the other hand, they
forsake him while he is on his death-bed, like newly fledged birds forsaking their nests.
madyā-pānaṁ kalahaṁ pūga-vairaṁ bhāryāpatyor antaraṁ jñāti-bhedam |
rāja-dviṣṭaṁ strī-pumāṁsor vivādaṁ varjyāny-āhuryaśca panthāḥ praduṣṭaḥ || 135 ||
Drinking alcohol, quarrels, enmity with large numbers of people, fomenting domestic
disputes — between couples and relatives, and creating conflict between men and women,
disloyalty to the state — these and all paths that are iniquitous and should be avoided.
divasenaiva tat kuryād yena rātrau sukhaṁ vaset |
aṣṭaT māsena tat kuryādy ena varṣāḥ sukhaṁ vaset || 136 ||
Do that during the day which may enable you to pass the night in happiness; and do that
during eight months of the year which may enable you to pass the four months of the
monsoon happily.
pūrve vayasi tat kuryād yena vṛddhaḥ sukhaṁ vaset |
yāvaj jīvena tat kuryād yena pretya sukhaṁ vaset || 137 ||
Do that during youth which will ensure a happy old age; and do that during your whole life
here which may enable you to live happily hereafter.
speech
Speech
dve karmaṇī naraḥ kurvann asmiṇlloke virocate |
abruvan paruṣaṁ kiñcid asato nārthayaṁs tathā || 121 ||
A person may attain particular fame in this world by doing two things, viz., by refraining from
any form of vindictive speech and by avoiding [the company of] those that are wicked.
vāk-saṁyamo hi nṛpate suduṣkaratamo mataḥ |
arthavacca vicitraṁ ca na śakyaṁ bahu bhāṣitum || 122 ||
To control speech, it is said, is the most difficult thing. It is not easy to hold a long
conversation while speaking meaningful and delightful words.
abhyāvahati kalyāṇaṁ vividhā vāksubhāṣitā |
saiva durbhāṣitā rājannanarthāyopapadyate || 123 ||
Well-spoken words are productive of many beneficial results; and vicious speech, O king, is
the cause of many evils.
saṁrohati śarair viddhaṁ vanaṁ paraśunā hatam |
vācā duruktaṁ bībhatsaṁ na saṁrohati vāk kṣatam || 124 ||
A forest shredded by arrows, or cut down by axes may again grow, but one's heart wounded
by harsh words never recovers.
karṇinālīka nārācā nirharanti śarīrataḥ |
vākṣalyas tu na nirhartuṁ śakyo hṛdiśayo hi saḥ || 125 ||
Missiles such as arrows, bullets and darts, can be easily extracted from the body, but the
dagger of hateful speech, plunged deep into the heart is incapable of being extracted.
vāksāyakā vadanān niṣpatanti yair āhataḥ śocati rātry-ahāni |
parasya nāmarmasu te patanti tān paṇḍito nāvasṛjet pareṣu || 126 ||
Word-arrows are shot from the mouth; smitten by them, one grieves day and night. A learned
person should never discharge such arrows, for they rend the very vitals of others.
ativādaṁ tu yo na pravaden na vādayed yo nāhataḥ pratihanyān na ghātayet |
yo hantu kāmasya na pāpam icchet tasmai devāḥ spṛhayanty-āgatāya || 127 ||
The gods themselves desire the company of one who, severely abused, returns not the abuse
nor takes revenge through others, or who being struck doesn't return the blow nor causes
others to do it, and who wishes not the slightest injury to the aggressor.
avyāhṛtaṁ vyāhṛtācchreya āhuḥ satyaṁ vaded vyāhṛtaṁ tad dvitīyam |
priyaṁ vaded vyāhṛtaṁ tat tṛtīyaṁ dharmyaṁ vaded vyāhṛtaṁ taccaturtham || 128 ||
Silence, it is said, is better than speech, if speak you must, then it is better to say the truth; if
truth is to be said, it is better to say what is agreeable; and if what is agreeable is to be said,
then it is better to say what is consistent with morality (Dharma).
good conduct
Good Conduct
na vairam uddīpayati praśāntaṁ na darpam ārohati nāstam eti |
na durgato’smīti karoti manyuṁ tam ārya-śīlaṁ param āhuragryam || 104 ||
One who never stirs up old hostilities, who behaves neither arrogantly nor with too much
humility, and who, even when fallen on hard times, never commits an improper act, is
considered by respectable people to be a person of good conduct.
na sve sukhe vai kurute praharṣaṁ nānyasya duḥkhe bhavati pratītaḥ |
dattvā na paścāt kurute’nutāpaṁ na katthate sat puruṣārya śīlaḥ || 105 ||
One who never rejoices in one's personal happiness, nor delights in another's misery, and who
never regrets after having made a gift, is said to be a noble person of good conduct.
dambhaṁ mohaṁ matsaraṁ pāpa kṛtyaṁ rāja-dviṣṭaṁ paiśunaṁ pūga-vairam |
mattonmattair durjanaiścāpi vādaṁ yaḥ prajñāvān varjayetsa pradhānaḥ || 106 ||
That intelligent person who relinquishes pride, self-delusion, jealousy, harmful acts,
disloyalty towards elected leaders, calumny, enmity with many, and also never antagonisms those that are drunk, mad and wicked is a leader.
damaṁ śaucaṁ daivataṁ maṅgalāni prāyaścittaṁ vividhāṅ-lloka-vādān |
etāni yaḥ kurute naityakāni tasyotthānaṁ devatā rādhayanti || 107 ||
The devatas rise up and bestow prosperity upon one who daily practices self-restraint
(discipline), cleanliness, auspicious rites, worship of the devas, expiatory ceremonies, and
other rites of universal benefit.
samair vivāhaṁ kurute na hīnaiḥ samaiḥ sakhyaṁ vyavahāraṁ kathāśca |
guṇair viśiṣṭāṁśca purodadhāti vipaścitas tasya nayāḥ sunītāḥ || 108 ||
The works of that learned person are well-conceived and well-applied who forms matrimonial
alliances with persons of equal social standing and not with those that are inferior, who always promotes those that are more qualified, and who converses with, transacts with, and
makes friendships with persons of equal social standing.
popularity
Popularity
na saṁrambheṇārabhate’rthavargam ākāritaḥ śaṁsati tathyameva |
na mātrārthe rocayate vivādaṁ nāpūjitaḥ kupyati cāpyamūḍhaḥ || 96 ||
One who never boastfully strives to attain the three objects of human pursuit (virtue, success
and pleasure), who when asked, tells the truth, who never quarrels, not even for the sake of
friends, and who never becomes angry though slighted, is reckoned as being wise.
na yo’bhyasūyaty-anukampate ca na durbalaḥ prātibhāvyaṁ karoti |
nātyāha kiñcit kṣamate vivādaṁ sarvatra tādṛg labhate praśaṁsām || 97 ||
One who bears no malice towards others but is kind to all, who never engages in disputes
with others that are more powerful, who never speaks arrogantly, and quickly forgets a
quarrel is praised everywhere.
yo noddhataṁ kurute jātu veṣaṁ na pauruṣeṇāpi vikatthate’nyān |
na mūrcchitaḥ kaṭukānyāha kiñcit priyaṁ sadā taṁ kurute jano’pi || 98 ||
That person who never assumes an arrogant appearance, who never engages in self-praise in
front of others, and never speaks harshly to others even when enraged, is admired by all.
deśācārān samayāñ jāti-dharmān bubhūṣate yastu parāvarajñaḥ |
sa tatra tatrādhigataḥ sadaiva mahājanasyādhipatyaṁ karoti || 99 ||
One who strives to obtain a knowledge of the customs of different countries, and also the
languages of different nations, and of the usages of different communities, has a broad general
knowledge and is sure to gain ascendancy everywhere in society.
ya ātmanāpatra-pate bhṛśaṁ naraḥ sa sarva lokasya gurur bhavaty-uta |
ananta tejāḥ sumanāḥ samāhitaḥ svatejasā sūrya ivāvabhāsate || 100 ||
hat person who feels shame (regret) without hesitation [when errors are committed] is highly
respected by everyone. Possessed of boundless energy and a pure heart and focused within,
he radiates energy like the Sun
yaḥ sarva bhūta praśame niviṣṭaḥ satyo mṛdur dāna kṛcchuddha bhāvaḥ |
atīva sa jñāyate jñāti-madhye mahā-maṇirjātya iva prasannaḥ || 101 ||
One who is intent upon promoting peace with all living creatures, who is truthful, gentle,
charitable, and pure in mind is well-regarded among kinsfolk like a pleasing precious gem of
the purest quality from the best of mines.
happiness
Happiness
ṣaṇṇāmātmani nityānām aiśvaryaṁ yo’dhigacchati |
na sa pāpaiḥ kuto’narthair yujyate vijitendriyaḥ || 84 ||
One who succeeds in gaining control over the six that are always present in the mind attains
self-mastery and never commits iniquity and therefore never suffers calamity.
arthāgamo nityam arogitā ca priyā ca bhāryā priya-vādinī ca |
vaśyaśca putro'rthakārī ca vidyā ṣaṭ jīva-lokasya sukhāni rājan || 85 ||
These six comprise worldly human happiness:– aquisition of wealth, uninterrupted health, a
loving and sweet-talking spouse, an obedient child and knowledge that is beneficial.
svadhītasya suyuddhasya sukṛtasya ca karmaṇaḥ |
tapasaśca sutaptasya tasyānte sukhambedhate || 86 ||
The happiness that may be derived from a judicious course of study, from a battle fought virtuously, and from ascetic austerities performed rigidly, always increases at the end.
The happiness that may be derived from a judicious course of study, from a battle fought virtuously, and from ascetic austerities performed rigidly, always increases at the end.
arogyaṁ anṛṇyaṁ avipravāsaḥ sadbhir manuṣyaiḥ saha saṁprayogaḥ |
sva pratyayā vṛttir abhīta-vāsaḥ ṣaṭ jīvalokasya sukhāni rājan || 87 ||
Health, freedom from debt, living in one's own home, companionship with good people,
regular employment, and living without fear, these six, comprise human happiness.
sapta doṣāḥ sadā rājñā hātavyā vyasanodayāḥ |
aṣṭāvimāni harṣasya navanītāni bhārata |
vartamānāni dṛśyante tānyeva susukhānyapi || 88
samāgamaśca sakhibhir mahāṁścaiva dhanāgamaḥ |
putreṇa ca pariṣvaṅgaḥ saṁnipātaśca maithune || 89 ||
samaye ca priyālāpaḥ svayūtheṣu ca saṁnatiḥ |
abhipretasya lābhaśca pūjā ca janasaṁsadi || 90 ||
These eight, are the very cream of happiness, and these are available only here, viz., meeting
with friends, acquiring of immense wealth, embracing one's offspring, sexual dalliance,
conversation with friends in proper times, assisting in the advancement of persons belong to
one's own party, the acquisition of what had been anticipated, and respect in society.
anarthakaṁ vipra-vāsaṁ gṛhebhyaḥ pāpaiḥ sandhiṁ paradārābhimarśam |
dambhaṁ stainyaṁ paiśunaṁ madyapānaṁ na sevate yaḥ sa sukhī sadaiva || 91 ||
One who does not live away from home without cause, who does not make friends with
nefarious people, who never attempts to seduce married women, who never displays
arrogance, and who never commits a theft or shows ingratitude or indulges in drunkenness is
always happy.
forgiveness
Forgiveness
ekaḥ kṣamāvatāṁ doṣo dvitīyo nopalabhyate |
yad enaṁ kṣamayā yuktam aśaktaṁ manyate janaḥ || 76 ||
There is one only one defect in forgiving others, and no other can be thought of; that defect is
that people often mistake a forgiving person to be weak.
so'sya doṣo na mantavyaḥ kṣamā hi paramaṁ balam |
kṣamā guṇo hyaśaktānāṁ śaktānāṁ bhūṣaṇaṁ tathā || 77 ||
That defect, however, should not be taken into consideration, for forgiveness is nevertheless a
great force. Forgiveness is a virtue of the weak, and an ornament of the strong.
kṣamā vaśīkṛtir loke kṣamayā kiṁ na sādhyate |
śānti khaḍga kare yasya kiṁ kariṣyati durjanaḥ || 78 ||
Forgiveness subdues everyone in this world, what is there that cannot be achieved through
forgiveness? What can the wicked do to one who carries the sword of peace.
hiṁsā balam asādhūnāṁ rājñāṁ daṇḍavidhir balam |
śuśrūṣā tu balaṁ strīṇāṁ kṣamā guṇavatāṁ balam || 79 ||
The strength of the malicious is in their violence, the strength of the legal system is in
punishment, the strength of women is in their ability to care for others; and strength of the
virtuous in in forgiveness.
eko dharmaḥ paraṁ śreyaḥ kṣamaikā śāntir uttamā |
vidyaikā paramā dṛṣṭir ahiṁsaikā sukhāvahā || 80 ||
Righteousness (Dharma) is the single highest good; and forgiveness is the one supreme
contributor to peace; knowledge is giver of supreme contentment; and only non-violence
produces great happiness.
dvāvimau puruṣau rājan svargasyopari tiṣṭhataḥ |
prabhuśca kṣamayā yukto daridraśca pradānavān || 81 ||
These two, O king, live (as it were) in a region higher than heaven itself, viz., a powerful
person endowed with forgiveness, and poor person that is generous.
nātaḥ śrīmattaraṁ kiñcid anyat pathyatamaṁ matam |
prabha viṣṇor yathā tāta kṣamā sarvatra sarvadā || 82 ||
O sire, there is nothing more conducive of happiness and nothing more proper for a person of
power and energy as forgiveness in every place and at all times.
kṣamed aśaktaḥ sarvasya śaktimān dharma kāraṇāt |
arthānarthau samau yasya tasya nityaṁ kṣamā hitā || 83 ||
One who is weak should forgive under all circumstances. One who is powerful should show
forgiveness from motives of virtue; and one to whom the success or failure of aspirations is
the same, is naturally forgiving.
perseverance
Perseverence
haṁsa uvāca ||
etat kāryam amarāḥ saṁśrutaṁ me dhṛtiḥ śamaḥ satya dharmānuvṛttiḥ |
granthiṁ vinīya hṛdayasya sarvaṁ priyāpriye cātmavaśaṁ nayīta || 71 ||
The mendicant Rishi said:– "O immortals, I've heard that by untying all the knots in the
heart by the aid of tranquility, and by mastery over all the passions, and observance of
Dharma, one should, through constant practice transcend both the agreeable and the
disagreeable.
anirvedaḥ śriyo mūlaṁ lābhasya śubhasya ca |
mahān bhavaty anirviṇṇaḥ sukhaṁ cātyantam aśnute || 72 ||
Perseverance is the root of prosperity, of profit and of what is beneficial. One who pursues a
project with perseverance and without giving it up in vexation, is really great, and enjoys
unending happiness."
project
Projects
mithyopetāni karmāṇi sidhyeyuryāni bhārata |
anupāya prayuktāni mā sma teṣu manaḥ kṛthāḥ || 56 ||
tathaiva yoga vihitaṁ na sidhyet karma yan nṛpa |
upāya yuktaṁ medhāvī na tatra glapayen manaḥ || 57 ||
Do not ever set your mind upon means of success that are unjust and improper. An intelligent
person should not grieve if any project does not succeed inspite of the application of fair and
proper means.
anubandhān avekṣeta sānubandheṣu karmasu |
sampradhārya ca kurvīta na vegena samācaret || 58 ||
Before one engages in an act, one should consider the competence of the agent, the nature of
the act itself, and its purpose, for all acts are dependent on these. Prior consideration is
required and impulsive action is to be avoided.
anubandhaṁ ca samprekṣya vipākāṁścaiva karmaṇām |
utthānam ātmanaścaiva dhīraḥ kurvīta vā na vā || 59 ||
A wise person should reflect well before embarking on a new project, considering one's own
ability, the nature of the work, and the all the consequence also of success [and failure] —
thereafter one should either proceed or not.
yaḥ pramāṇaṁ na jānāti sthāne vṛddhau tathā kṣaye |
kośe janapade daṇḍe na sa rājye’vatiṣṭhate || 60 ||
The executive who doesn't know the proportion or measure as regards territory, gain and loss,
financial and human resources, and the skillful application of sanctions, cannot retain the
business empire for very long.
yastvetāni pramāṇāni yathoktāny anupaśyati |
yukto dharmārthayor jñāne sa rājyam adhigacchati || 61 ||
One on the other hand, who is fully informed and acquainted with the measures of these as
prescribed in treatises [on economics], being well educated in the knowledge of Dharma and
wealth-creation, can retain the business empire.
cikīrṣitaṁ viprakṛtaṁ ca yasya nānye janāḥ karma jānanti kiñcit |
mantre gupte samyag anuṣṭhite ca svalpo nāsya vyathate kaścidarthaḥ || 62 ||
One who's personal projects and their opposition by others is never publicly revealed, whose
plans are well-guarded and well-carried out into practice, will never fail to succeed.
kariṣyan na prabhāṣeta kṛtānyeva ca darśayet |
dharma kāmārtha kāryāṇi tathā mantro na bhidyate || 63 ||
One should never speak of what one intends to do in respect of virtue, profit and pleasure, let
it not be revealed till it is done. Don't let your counsels be divulged to others.
avijitya ya ātmānam amātyān vijigīṣate |
amitrānvājitāmātyaḥ so’vaśaḥ parihīyate || 64 ||
One who wishes to control his advisors before controlling himself, or to subdue his
competitors before controlling his advisors, will succumb, deprived of power.
vaśyendriyaṁ jitāmātyaṁ dhṛta-daṇḍaṁ vikāriṣu |
parīkṣya-kāriṇaṁ dhīram atyantaṁ śrīr niṣevate || 65 ||
Great prosperity waits upon one who has subdued the senses, controlled the mind, and who is
capable of applying sanctions justly, acting with judgment and endowed with patience.
dṛśyante hi durātmāno vadhyamānāḥ svakarmabhiḥ |
indriyāṇām anīśatvād rājāno rājya vibhramaiḥ || 66 ||
It is seen that many malignant elites, owing to lack of self-control, engineer their own self destruction due to greed for territorial expansion.
yaḥ kāma-manyū prajahāti rājā pātre pratiṣṭhāpayate dhanaṁ ca |
viśeṣa vicchrutavān kṣipra kārī taṁ sarva lokaḥ kurute pramāṇam || 67 ||
That executive who renounces hankering and anger, who rewards deserving recipients, and is
discriminating, learned and pro-active, is regarded as an authority over others.
jānāti viśvāsayituṁ manuṣyān vijñāta doṣeṣu dadhāti daṇḍam |
jānāti mātrāṁ ca tathā kṣamāṁ ca; taṁ tādṛśaṁ śrīr-juṣate samagrā || 68 ||
Great prosperity attends upon that executive/politician who knows how to inspire confidence
in others, who applies sanctions on those whose guilt has been proven [through proper evidence], who is acquainted with the proper measure of sanctions, and who knows when leniency is to be shown.
sudurbalaṁ nāvajānāti kañcid yukto ripuṁ sevate buddhi pūrvam |
na vigrahaṁ rocayate balasthaiḥ kāle ca yo vikramate sa dhīraḥ || 69 ||
A wise person is one who does not underestimate even a weak competitor; who proceeds with
intelligence in respect of competitors, patiently watching for an opportunity; who does not
desire hostilities with the more powerful; and who displays his capability in good time.
prāpyāpadaṁ na vyathate kadācid udyogam anvicchati cāpramattaḥ |
duḥkhaṁ ca kāle sahate jitātmā dhurandharas tasya jitāḥ sapatnāḥ || 70 ||
That illustrious person who does not grieve when a calamity has already occurred, who applies
himself with concentrated mindfulness, and who patiently bears misery in season, is certainly
the foremost of persons, and will surely overcome all competitors.
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