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. 

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."