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. 

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.