Mahabharata — Volume VII (Dutt edition) — Chapter 139
MBh 7 139.1
युधिष्ठिर उवाच उक्तो मन्त्रो महाबाहो विश्वासो नास्ति शत्रुषु। कथं हि राजा वर्तेत यदि सर्वत्र नाथसेत्॥
yudhiṣṭhira uvāca ukto mantro mahābāho viśvāso nāsti śatruṣu| kathaṃ hi rājā varteta yadi sarvatra nāthaset||
Yudhishthira said You have prescribed, O mighty one, that no confidence should be reposed in enemy. But how would the king maintain himself if he were not to confide in anybody?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.2
विश्वासाद्धिं पर राजन् राज्ञामुत्पद्यते भयम्। कथं हि नाश्वसन् राजा शत्रून् जयति पार्थिवः॥
viśvāsāddhiṃ para rājan rājñāmutpadyate bhayam| kathaṃ hi nāśvasan rājā śatrūn jayati pārthivaḥ||
O king, you have said, great danger arises to kings from confidence. But how, ) monarch, can a king, without trust on others, conquers his enemies.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.3
एतन्मे संशयं छिन्धि मतिर्मे सम्प्रमुह्यति। अविश्वासकथामेतामुपश्रुत्य पितामह॥
etanme saṃśayaṃ chindhi matirme sampramuhyati| aviśvāsakathāmetāmupaśrutya pitāmaha||
Kindly dispel this doubt of mine. My mind is confused, O grandfather, at what I have heard you say on the subject of mistrust.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.4
भीष्म उवाच शृणुष्व राजन् यद् वृत्तं ब्रह्मदत्तनिवेशने। पूजन्या सह संवादं ब्रह्मदत्तस्य भूपतेः॥
bhīṣma uvāca śṛṇuṣva rājan yad vṛttaṃ brahmadattaniveśane| pūjanyā saha saṃvādaṃ brahmadattasya bhūpateḥ||
Bhishma said Hear, O king, what took place at the residence of Brahmadatta, viz., the conversation between Pujani and king Brahmadatta.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.5
काम्पिल्ये ब्रह्मदत्तस्य त्वन्तःपुरनिवासिनी। पूजनी नाम शकुनिर्दीर्घकालं सहोषिता॥
kāmpilye brahmadattasya tvantaḥpuranivāsinī| pūjanī nāma śakunirdīrghakālaṃ sahoṣitā||
There was a bird named Pujani who lived for a considerable time with king Brahmadatta in the inner apartments of his palace at Kampilya.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.6
रुतज्ञा सर्वभूतानां यथा वै जीवजीवकः। सर्वज्ञा सर्वतत्त्वज्ञा तिर्यग्योनिं गतापि सा॥
rutajñā sarvabhūtānāṃ yathā vai jīvajīvakaḥ| sarvajñā sarvatattvajñā tiryagyoniṃ gatāpi sā||
Like the bird Jivajivaka, Pujani could imitate the cries of all animals. Though a bird by birth, she had acquired great knowledge and was conversant with every truth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.7
अभिप्रजाता सा तत्र पुत्रमेकं सुवर्चसम्। समकालं च राज्ञोऽपि देव्यां पुत्रो व्यजायत॥
abhiprajātā sā tatra putramekaṃ suvarcasam| samakālaṃ ca rājño'pi devyāṃ putro vyajāyata||
While residing there, she brought forth a highly effulgent young one. simultancously the king also beget on his queen a son.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.8
तयोरर्थे कृतज्ञा सा खेचरी पूजनी सदा। समुद्रतीरं सा गत्वा आजहार फलद्वयम्॥
tayorarthe kṛtajñā sā khecarī pūjanī sadā| samudratīraṃ sā gatvā ājahāra phaladvayam||
Out of gratefulness for the shelter of the king's roof, Pujani used to go daily to the shores of the ocean and bring a couple of fruits for the nourishment of her own young one and the infant prince.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.9
पुष्ट्यर्थं च स्वपुत्रस्य राजपुत्रस्य चैव हा फलमेकं सुतायादाद् राजपुत्राय चापरम्॥ अमृतास्वादसदृशं बलतेजोऽभिवर्धनम्। आदायादाय सैवाशु तयोः प्रादात् पुनः पुनः॥
puṣṭyarthaṃ ca svaputrasya rājaputrasya caiva hā phalamekaṃ sutāyādād rājaputrāya cāparam|| amṛtāsvādasadṛśaṃ balatejo'bhivardhanam| ādāyādāya saivāśu tayoḥ prādāt punaḥ punaḥ||
She gave one of those fruits to her own child and the other to the prince. The fruits she brought were sweet like ambrosia, and capable of increasing strength and energy. Every day she brought them and every day she distributed them in the same way. The infant prince gained great strength from the fruit which Pujani give him.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.10
ततोऽगच्छत् परां वृद्धिं राजपुत्रः फलाशनात्। ततः स धाच्या कक्षेण उह्यमानो नृपात्मजः॥ ददर्श तं पक्षिसुतं बाल्यादागत्य बालकः। ततो बाल्याच्च यत्नेन तेनाक्रीडत पक्षिणा॥
tato'gacchat parāṃ vṛddhiṃ rājaputraḥ phalāśanāt| tataḥ sa dhācyā kakṣeṇa uhyamāno nṛpātmajaḥ|| dadarśa taṃ pakṣisutaṃ bālyādāgatya bālakaḥ| tato bālyācca yatnena tenākrīḍata pakṣiṇā||
One day the infant prince, while carried by the nurse on her arms saw the little young one of Pujani. Going down from the nurse's arms, the child ran towards the bird, and out of childish impulse, began to sport with it, liking the same very much.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.11
शून्ये च तमुपादाय पक्षिणं समजातकम्। हत्वा ततः स राजेन्द्र धात्र्या हस्तमुपागतः॥
śūnye ca tamupādāya pakṣiṇaṃ samajātakam| hatvā tataḥ sa rājendra dhātryā hastamupāgataḥ||
At length, raising the bird which was to the same age with himself with his hands, the prince pressed it to death and then returned to his nurse.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.12
अथ सा पूजनी राजन्नागमत् फलहारिणी। अपश्यन्निहतं पुत्रं तेन बालेन भूतले॥
atha sā pūjanī rājannāgamat phalahāriṇī| apaśyannihataṃ putraṃ tena bālena bhūtale||
The bird, O king, who had as usual been out in her search of fruits, returning to the palace, and saw her young one lying on the ground, killed by the prince.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.13
वाष्पपूर्णमुखी दीना दृष्ट्वा तं रुदती सुतम्। पूजनी दुःखसंतप्ता रुदती वाक्यमब्रवीत्॥ क्षत्रिये सगतं नास्ति न प्रीतिर्न च सौहृदम्। कारणात् सान्त्वयन्त्येते कृतार्थाः संत्यजन्ति च॥
vāṣpapūrṇamukhī dīnā dṛṣṭvā taṃ rudatī sutam| pūjanī duḥkhasaṃtaptā rudatī vākyamabravīt|| kṣatriye sagataṃ nāsti na prītirna ca sauhṛdam| kāraṇāt sāntvayantyete kṛtārthāḥ saṃtyajanti ca||
Seeing her son dead, Pujani, with tears trickling down her cheeks, and heart burning with grief, wept bitterly and said,-Alas nobody should live with a Kshatriya or contract friendship with him, or take pleasure in having any connection with him! When they have any object in view, they behave with courtesy. When that object is accomplished, they abandon the instrument.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.14
क्षत्रियेषु न विश्वासः कार्यः सर्वापकारिषु। अपकृत्यापि सततं सान्त्वयन्ति निरर्थकम्॥
kṣatriyeṣu na viśvāsaḥ kāryaḥ sarvāpakāriṣu| apakṛtyāpi satataṃ sāntvayanti nirarthakam||
The Kshatriyas do evil to all. They should never be trusted. Even after doing an injury they always try to solace and assure the injured for nothing.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.15
अहमस्य करोम्यद्य सदृशीं वैरयातनाम्। कृतघ्नस्य नृशंसस्य भृशं विश्वासघातिनः॥
ahamasya karomyadya sadṛśīṃ vairayātanām| kṛtaghnasya nṛśaṃsasya bhṛśaṃ viśvāsaghātinaḥ||
I shall, forsooth, wreak vengeance, for this act of enmity upon this truthless and ungrateful betrayer of trust.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.16
सहसंजातवृद्धस्य तथैव सहभोजिनः। शरणागतस्य च वधस्त्रिविधं ह्येव पातकम्॥
sahasaṃjātavṛddhasya tathaiva sahabhojinaḥ| śaraṇāgatasya ca vadhastrividhaṃ hyeva pātakam||
He has been guilty of three-fold sins taking the life of one that was born on the same day with him and that was being brought up with him in the same place, that used to eat with him, and that depended on him for protection.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.17
इत्युक्त्वा चरणाभ्यां नेत्रे नृपसुतस्य सा। भित्त्वा स्वस्था तत इदं पूजनी वाक्यमब्रवीत्॥ इच्छयेह कृतं पापं सद्यस्तं चोपसर्पति। कृतं प्रतिकृतं येषां न नश्यति शुभाशुभम्॥
ityuktvā caraṇābhyāṃ netre nṛpasutasya sā| bhittvā svasthā tata idaṃ pūjanī vākyamabravīt|| icchayeha kṛtaṃ pāpaṃ sadyastaṃ copasarpati| kṛtaṃ pratikṛtaṃ yeṣāṃ na naśyati śubhāśubham||
Having said these words aside, Pujani, with her talons, pierced the eyes of the prince, and finding some comfort from that act of vengeance, once more said,-A sinful deed, committed with deliberation, assails the doer without any loss of time. They, however, who avenge an injury, never lose their merit.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.18
पापं कर्म कृतं किंचिद् यदि तस्मिन् न दृश्यते। नृपते तस्य पुत्रेषु पौत्रेष्वपि च नतृषु॥
pāpaṃ karma kṛtaṃ kiṃcid yadi tasmin na dṛśyate| nṛpate tasya putreṣu pautreṣvapi ca natṛṣu||
If the fruits of a sinful act be not seen in the perpetrator himself, they would certainly be seen. O king, in his sons; or son's sons, ci daughter's sons!
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.19
तु ब्रह्मदत्तः सुतं दृष्ट्वा पूजन्याहृतलोचनम्। कृते प्रतिकृतं मत्वा पूजनीमिदमब्रवीत्॥
tu brahmadattaḥ sutaṃ dṛṣṭvā pūjanyāhṛtalocanam| kṛte pratikṛtaṃ matvā pūjanīmidamabravīt||
Seeing his son blinded by Pujani, and considering the act to have been proper vengeance for what his son nad done, Brahmadatta said these words to Pujani.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.20
ब्रह्मदत्त उवाच अस्ति वै कृतमस्माभिरस्ति प्रतिकृतं त्वया। उभयं तत् समीभूतं वस पूजनि मा गमः॥
brahmadatta uvāca asti vai kṛtamasmābhirasti pratikṛtaṃ tvayā| ubhayaṃ tat samībhūtaṃ vasa pūjani mā gamaḥ||
An injury, was done by us to you. You have avenged it by doing an injury in return. The account is settled. Do not leave your present residence. On the other hand, continue to live here, O Pujani.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.21
पूजन्युवाच सकृत् कृतापराधस्य तत्रैव परिलम्बतः। न तद् बुधाः प्रशंसन्ति श्रेयस्तत्रापसर्पणम्॥
pūjanyuvāca sakṛt kṛtāparādhasya tatraiva parilambataḥ| na tad budhāḥ praśaṃsanti śreyastatrāpasarpaṇam||
The learned never speak high of the conduct of a person, who having once injured another continues to live with that other. Under such circumstances it is always better for the injurer to quit his old place.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.22
सान्त्वे प्रयुक्ते सततं कृतवैरे न विश्वसेत्। क्षिप्रं स बध्यते मूढो न हि वैरं प्रशाम्यति॥
sāntve prayukte satataṃ kṛtavaire na viśvaset| kṣipraṃ sa badhyate mūḍho na hi vairaṃ praśāmyati||
One should never trust the soothing assurances received from an injured party. The fool that trusts such assurances is soon ruined. Enmity is not quickly cooled.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.23
अन्योन्यकृतवैराणां पुत्रपौत्रं नियच्छति। पुत्रपौत्रविनाशे च परलोकं नियच्छति॥
anyonyakṛtavairāṇāṃ putrapautraṃ niyacchati| putrapautravināśe ca paralokaṃ niyacchati||
The very sons and grandsons of persons, who have injured each other, meet with destruction. For such destruction of their children, they lose the next world also.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.24
सर्वेषां कृतवैराणामविश्वासः सुखोदयः। एकान्ततो न विश्वासः कार्यो विश्वासघातकैः॥
sarveṣāṃ kṛtavairāṇāmaviśvāsaḥ sukhodayaḥ| ekāntato na viśvāsaḥ kāryo viśvāsaghātakaiḥ||
Amongst imn who have injured one another, distrust would yield happiness. One who has betrayed confidence should never be trusted in the least.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.25
न विश्वसेदविश्वस्ते विश्वस्ते नातिविश्वसेत्। विश्वासाद् भयमुत्पन्नमपि मूलं निकृन्तति। कामं विश्वासयेदन्यान् परेषां च न विश्वसेत्॥
na viśvasedaviśvaste viśvaste nātiviśvaset| viśvāsād bhayamutpannamapi mūlaṃ nikṛntati| kāmaṃ viśvāsayedanyān pareṣāṃ ca na viśvaset||
One, who is not worthy of confidence should not be trusted; nor should too much trust be reposed in a person worthy of trust. The danger originating from blind confidence engenders absolute destruction. One should try to sccure the confidence of others. One, however, should never place confidence in others.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.26
माता पिता बान्धवानां वरिष्ठौ भार्या जरा बीजमात्रं तु पुत्रः। भ्राता शत्रुः क्लित्रपाणिर्वयस्य आत्मा ह्येकः सुखदुःखस्य भोक्ता॥
mātā pitā bāndhavānāṃ variṣṭhau bhāryā jarā bījamātraṃ tu putraḥ| bhrātā śatruḥ klitrapāṇirvayasya ātmā hyekaḥ sukhaduḥkhasya bhoktā||
The parents only are the best of friends. The wife is merely a soil for sowing seeds. The son is only one's seed. The brother is an enemy. The friend or companion wants to have his palms oiled if he is to continue so. One's own self enjoys or suffers one's happiness or misery.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.27
अन्योन्यकृतवैराणां न संधिरुपपद्यते। स च हेतुरतिक्रान्तो यदर्थमहमावसम्॥
anyonyakṛtavairāṇāṃ na saṃdhirupapadyate| sa ca heturatikrānto yadarthamahamāvasam||
Real peace cannot live amongst persons who have injured one another. No such necessity exists any longer for which I livea here.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.28
पूजितस्यार्थमानाभ्यां जन्तोः पूर्वापकारिणः। मनो भवत्यविश्वस्तं कर्म त्रासयतेऽबलान्॥
pūjitasyārthamānābhyāṃ jantoḥ pūrvāpakāriṇaḥ| mano bhavatyaviśvastaṃ karma trāsayate'balān||
The mind of a person who has once injured another, becomes naturally filled with want of confidence, if he sees the injured person adoring him with gifts and honours. Such conduct especially when shorn by the strong, always strikes the weak with fear.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.29
पूर्वं सम्मानन, यत्र पश्चाच्चैव विमानना। जह्यात् तत् सत्त्ववान् स्थानं शत्रो:सम्मानितोऽपिसन्।।
pūrvaṃ sammānana, yatra paścāccaiva vimānanā| jahyāt tat sattvavān sthānaṃ śatro:sammānito'pisan||
An intelligent person should leave that place where he first meets with honour in order to meet next with dishonour and injury. Despite any subsequent honour that he might get from his enemy, he should act thus.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.30
उषितास्मि तवागारे दीर्घकालं समर्चिता। तदिदं वैरमुत्पन्नं सुखमाशु व्रजाम्यहम्॥
uṣitāsmi tavāgāre dīrghakālaṃ samarcitā| tadidaṃ vairamutpannaṃ sukhamāśu vrajāmyaham||
I have lived in your house for a long time, respected all along by you. a cause of eninity, however, has at last taken place. I should, therefore, quit this place without any hesitation.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.31
ब्रह्मदत्त उवाच यः कृते प्रतिकुर्याद् वै न स तत्रापरानुयात्। अनृणस्तेन भवति वस पूजनि मा गमः॥
brahmadatta uvāca yaḥ kṛte pratikuryād vai na sa tatrāparānuyāt| anṛṇastena bhavati vasa pūjani mā gamaḥ||
Brahmadatta said One, who does return injury for an injury, is never considered as offending. Indeed, the avenger closes his account by such behaviour. Therefore, O Pujani, continue to live here without quitting this place!
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.32
पूजन्युवाच न कृतस्य तु कर्तुश्च सख्यं संधीयते पुनः हृदयं तत्र जानाति कर्तुश्चैव कृतस्य च॥
pūjanyuvāca na kṛtasya tu kartuśca sakhyaṃ saṃdhīyate punaḥ hṛdayaṃ tatra jānāti kartuścaiva kṛtasya ca||
Pujani said No friendship can again be formed between a person who has injured and him who has inflicted an injury in return. The hearts cannot forget what has taken place.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.33
ब्रह्मदत उवाच कृतस्य चैव कर्तुश्च सख्यं संधीयते पुनः। वैरस्योपशमो दृष्टः पापं नोपाप्नुते पुनः॥
brahmadata uvāca kṛtasya caiva kartuśca sakhyaṃ saṃdhīyate punaḥ| vairasyopaśamo dṛṣṭaḥ pāpaṃ nopāpnute punaḥ||
It is necessary that an injurer and the avenger of the injury should be united. Mutual enmity upon such a union has been seen to cool down. Usually, no fresh injury occurs.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.34
पूजन्युवाच नास्ति वैरमतिक्रान्तं सान्त्वितोऽस्मीति नाश्वसेत्। विश्वासाद् वसते लोके तस्माच्छ्रेयोऽप्यदर्शनम्॥
pūjanyuvāca nāsti vairamatikrāntaṃ sāntvito'smīti nāśvaset| viśvāsād vasate loke tasmācchreyo'pyadarśanam||
Enmity originating from mutual injuries can never die. The person injured should never trust his enemies, drinking-O I have been comforted with assurances of good will!-In this world, men frequently suffer destruction for (misplaced) confidence. Therefore, it is necessary that we should no longer meet each other.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.35
तरसा ये न शक्यन्ते शस्त्रैः गुनिशितैरपि। साम्ना तेऽपि निगृह्यन्ते गजा इव करेणुभिः॥
tarasā ye na śakyante śastraiḥ guniśitairapi| sāmnā te'pi nigṛhyante gajā iva kareṇubhiḥ||
Those, who cannot be subdued by force and Sharp weapons, can be conquered by insincere professions of love like (wild) elephants through a (tame) she-elephant.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.36
ब्रह्मदत्त उवाच संवासाज्जायते स्नेहो जीवितान्तकरेष्वपि। अन्योन्यस्य च विधास: श्वपधेन शुनो पथा॥
brahmadatta uvāca saṃvāsājjāyate sneho jīvitāntakareṣvapi| anyonyasya ca vidhāsa: śvapadhena śuno pathā||
For two persons living together, even if one indlicts upon the other deadly injury, fraternal love and mutual trist naturally raise between them, as in the case of the Chandala and the dog.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.37
अन्योन्कृतवैराणां संवासान्मृदुतां गतम्। नैव तिष्ठति तद् वैरं पुष्करस्थमिवोदकम्॥
anyonkṛtavairāṇāṃ saṃvāsānmṛdutāṃ gatam| naiva tiṣṭhati tad vairaṃ puṣkarasthamivodakam||
Amongst persons who have ir jured one another, living together blunts the sharpness of enmily. Indeed, that enmity does not last long, but disappears quickly like water poured upon the leaf of a louts.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.38
पूजन्युवाच वैरं पञ्चसमुत्थानं तच्च बुध्यन्ति पण्डिताः। स्त्रीकृतं वास्तुजं वाजं ससापत्नापराधजम्॥
pūjanyuvāca vairaṃ pañcasamutthānaṃ tacca budhyanti paṇḍitāḥ| strīkṛtaṃ vāstujaṃ vājaṃ sasāpatnāparādhajam||
Pujani said Emmity originates from five causes. Learned persons know it. Those five catises are woman, land, harsh words, natural disagreement, and injury.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.39
तत्र दाता न हन्तव्यः क्षत्रियेणशेषतः। प्रकाशं वाप्रकाशं वा बुद्दा दोषबलाबलम्॥
tatra dātā na hantavyaḥ kṣatriyeṇaśeṣataḥ| prakāśaṃ vāprakāśaṃ vā buddā doṣabalābalam||
When the person, with whom enmity takes place, happens to be a liberal man, he should never be killed, particularly by a Kshatriya, openly or by hidden means. In such a case, the man's fault should be duly considered.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.40
कृतवैरे न विश्वासः कार्यस्विह सुहृद्यपि। छन्नं संतिष्ठते वैरं गूढोऽग्निरिव दारुषु।:४४॥
kṛtavaire na viśvāsaḥ kāryasviha suhṛdyapi| channaṃ saṃtiṣṭhate vairaṃ gūḍho'gniriva dāruṣu|:44||
When enmity has arisen with even a friend, no further trust should be placed in him. Feelings of enmity lie hidden like fire in forest.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.41
न वित्तेन न पारुष्यैर्न सान्त्वेन न च श्रुतैः। कोपाग्निः शाम्यते राजस्तोयाग्निरिव सागरे॥
na vittena na pāruṣyairna sāntvena na ca śrutaiḥ| kopāgniḥ śāmyate rājastoyāgniriva sāgare||
Like the Aurvya fire within the waters of the ocean, the fire of enmity can never be put out by presents of riches, by display of prowess, by conciliation or by scriptural learning.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.42
न हि पैधानिसस्त: कर्न चाप्यपराधजम्। शाम्यत्यदग्ध्वा नृपते विना टेकतर६. पात्॥
na hi paidhānisasta: karna cāpyaparādhajam| śāmyatyadagdhvā nṛpate vinā ṭekatara6. pāt||
The fire of eninity, once lighted.-the result of an injury once inflicted,-is never extinguished, O king, without destroying the right one of the parties.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.43
सत्कृतस्यार्थमानाभ्यां तत्र पूर्वापकारिणः। नादेयोऽमित्रविश्वास: कर्म त्रासयतेऽबलान्॥
satkṛtasyārthamānābhyāṃ tatra pūrvāpakāriṇaḥ| nādeyo'mitraviśvāsa: karma trāsayate'balān||
One, having injured a person, should never trust him again as his friend, even inough he might have (after the infliction of the injury) adored him with wealth and honours. Injury thus inflicted fills the injurer with fear,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.44
नैवापकारे कस्मिंश्चिदहं त्वयि तथा भवान्। उषितास्मि गृहेऽहं ते नेदानी विश्वसाम्यहम्॥
naivāpakāre kasmiṃścidahaṃ tvayi tathā bhavān| uṣitāsmi gṛhe'haṃ te nedānī viśvasāmyaham||
I never injured you, You also did never do me an injury. Therefore. I lived in your house. All that is changed, ind at present I cannot trust you.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.45
ब्रह्मदत्त उवाच कालेन क्रियते कार्य तथैव विविधाः क्रियाः। कालेनैते प्रवर्तन्ते कः कस्येहापराध्यति॥
brahmadatta uvāca kālena kriyate kārya tathaiva vividhāḥ kriyāḥ| kālenaite pravartante kaḥ kasyehāparādhyati||
Brahmadatta said It is Time that does every work. There are various sorts all of which proceed form Time. Who, therefore, injures whom?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.46
तुल्यं चोभे प्रवर्तेते मरणं जन्म चैव ह। कार्यते चैव कालेन तन्निमित्तं न जीवति॥
tulyaṃ cobhe pravartete maraṇaṃ janma caiva ha| kāryate caiva kālena tannimittaṃ na jīvati||
Birth and Death take place in the same way. Creatures act under the influence of Time, and it is in consequence also of Time that they cease to live.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.47
वध्यन्ते युगपत् केचिदेकैकस्य न चापरे। कालो दहति भूतानि सम्प्राप्याग्निरिवेन्धनम्॥
vadhyante yugapat kecidekaikasya na cāpare| kālo dahati bhūtāni samprāpyāgnirivendhanam||
Some are seen to die at once. Some die one at a time. Some are seen to live for a long time. Like fire consuming the fuel it gets, Time destroys all creatures.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.48
नाहं प्रमाणं नैव त्वमन्योन्यं कारणं शुभे। कालो नित्यमुपादत्ते सुखं दुःखं च देहिनाम्॥
nāhaṃ pramāṇaṃ naiva tvamanyonyaṃ kāraṇaṃ śubhe| kālo nityamupādatte sukhaṃ duḥkhaṃ ca dehinām||
O blessed lady, I am, therefore, not the cause of your sorrow, nor are you the cause of inine. It is time which always ordains the happiness and misery of embodied creatures.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.49
एवं वसेह सस्नेहा यथाकाममर्हिसिता। यत् कृतं तत् तु मे क्षान्तं त्वंच वै क्षम पूजनि॥
evaṃ vaseha sasnehā yathākāmamarhisitā| yat kṛtaṃ tat tu me kṣāntaṃ tvaṃca vai kṣama pūjani||
Do you then continue to live here at your pleasure, with love for me and without fear of any injury from me. What you have done has been forgiven by me. Do you also forgive me, O Pujani.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.50
पूजन्युवाच यदि कालः प्रमाणं ते न वैरं कस्यचिद् भवेत्। कस्मात् त्वपचितिं यान्ति बान्धवा बान्धवैहतैः॥
pūjanyuvāca yadi kālaḥ pramāṇaṃ te na vairaṃ kasyacid bhavet| kasmāt tvapacitiṃ yānti bāndhavā bāndhavaihataiḥ||
If Time, as you say, be the cause of all acts, then, of course, nobody can entertain fevlings of enmity towards anybody on earth. I ask, however, why do friends and kinsmen, when friends and kinsmen are killed, try to avenge the latter.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.51
कस्माद् देवासुराः पूर्वमन्योन्यमभिजन्निरे। यदि कालेन निर्याणं सुखं दुःखं भवाभवौ॥ भिषजो भैषजं कर्तुं कस्मादिच्छन्ति रोगिणः। यदि कालेन पच्यन्ते भेषजैः किं प्रयोजनम्॥
kasmād devāsurāḥ pūrvamanyonyamabhijannire| yadi kālena niryāṇaṃ sukhaṃ duḥkhaṃ bhavābhavau|| bhiṣajo bhaiṣajaṃ kartuṃ kasmādicchanti rogiṇaḥ| yadi kālena pacyante bheṣajaiḥ kiṃ prayojanam||
Why also did the gods and the Asuras in days of old kill each other in battle? If it is Time that begets happiness and misery and birth and death, why do physicians then seek to administer medicines to the sick? If it is Time that is shaping the course of everything, what need is thereof medicines,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.52
प्रलापः सुमहान् कस्मात् क्रियते शोकमूच्छितैः। यदि कालः प्रमाणं ते कस्माद् धर्मोऽस्ति कर्तुषु॥
pralāpaḥ sumahān kasmāt kriyate śokamūcchitaiḥ| yadi kālaḥ pramāṇaṃ te kasmād dharmo'sti kartuṣu||
Why do people, deprived of their senses by grief, indulge in such lamentations? If Time, as you say, be the cause of all works, how can religious merit be acquired by persons performing religious acts?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.53
तव पुत्रो ममापत्यं हतवान् स हतो मया। अनन्तरं त्वयाहं च हन्तव्या हि नराधिप॥
tava putro mamāpatyaṃ hatavān sa hato mayā| anantaraṃ tvayāhaṃ ca hantavyā hi narādhipa||
Your son killed my child. I have injured him for that. I have by inat act, o king, become liable to be killed by you.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.54
अहं हि पुत्रशोकेन कृतपापा तवात्मजे। यथा त्वया प्रहर्तव्यं तथा तत्त्वं च मे शृणु॥
ahaṃ hi putraśokena kṛtapāpā tavātmaje| yathā tvayā prahartavyaṃ tathā tattvaṃ ca me śṛṇu||
Moved by grief for my son, I have thus injured your son. Listen now to the reason why I should be killed by you.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.55
भक्ष्यार्थं क्रीडनार्थं च नरा वाञ्छन्ति पक्षिणः। तृतीयो नास्ति संयोगो वधबन्धादृते क्षमः॥
bhakṣyārthaṃ krīḍanārthaṃ ca narā vāñchanti pakṣiṇaḥ| tṛtīyo nāsti saṃyogo vadhabandhādṛte kṣamaḥ||
Men wish either to kill birds for food or to keep them in cages for sport. There is no third reason except killing or caging for which men would seek birds.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.56
वधबन्धभयादेते मोक्षतन्त्रमुपाश्रिताः। जनीमरणजं दुःखं प्राहुर्वेदविदो जनाः॥
vadhabandhabhayādete mokṣatantramupāśritāḥ| janīmaraṇajaṃ duḥkhaṃ prāhurvedavido janāḥ||
Birds again, from fear of being either killed or put into cage by rnen, seek safety in flight.। Persons conversant with the Vedas have said। that death and imprisonment both painful.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.57
सर्वस्य दयिताः प्राणाः सर्वस्य दक्षिाः सुता। दुःखादुद्विजते सर्वः सर्वस्य सुखमीप्सितम्।।६२।
sarvasya dayitāḥ prāṇāḥ sarvasya dakṣiāḥ sutā| duḥkhādudvijate sarvaḥ sarvasya sukhamīpsitam||62|
Life is dear to all. All creatures are made miserable by grief and pain. All creatures wish for happiness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.58
दुःखं जरा ब्रह्मदत्त दुःखमर्थविपर्ययः। दुःखं चानिष्टसंवासो दुःखमिवियोजनम्॥
duḥkhaṃ jarā brahmadatta duḥkhamarthaviparyayaḥ| duḥkhaṃ cāniṣṭasaṃvāso duḥkhamiviyojanam||
Misery originates from various sources. Decrepitude, O Brahmadatta, is misery. The loss of wealth is misery. The nearness of anything disagreeable or evil is misery. Separation or dissociation from friends and beloved objects is misery.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.59
वधबन्धकृतं दुःखं स्त्रीकृतं सहजं तथा। दुःख सुतेन सततं जनान् विपरिवर्तते॥
vadhabandhakṛtaṃ duḥkhaṃ strīkṛtaṃ sahajaṃ tathā| duḥkha sutena satataṃ janān viparivartate||
Misery originates from death and imprisonment. Misery arises from women and from other natural causes. The misery that originates from the death of children changes and afflicts all creatures very greatly.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.60
न दुःखं परदुःखे वै केचिदाहुरबुद्धयः। यो दुःखं नाभिजानाति स जल्पति महाजने॥
na duḥkhaṃ paraduḥkhe vai kecidāhurabuddhayaḥ| yo duḥkhaṃ nābhijānāti sa jalpati mahājane||
Some foolish persons say that there is no misery in seeing other's misery. Only he wno has not felt any misery himself can say so before men.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.61
यस्तु शोचति दुःखार्तः स कथं वक्तुमुत्सहेत्। रसज्ञः सर्वदुःखस्य यथाऽऽत्मनि तथा परे॥
yastu śocati duḥkhārtaḥ sa kathaṃ vaktumutsahet| rasajñaḥ sarvaduḥkhasya yathā''tmani tathā pare||
He, however, who has felt sorrow and misery, would never venture to say so. One, who has felt the pangs of all sorts of misery, sympathises with the misery of others.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.62
यत् कृतं ते मया राजंस्त्वया च मम यत् कृतम्। न तद् वर्षशतैः शक्यं व्यपोहितुमरिंदम्॥
yat kṛtaṃ te mayā rājaṃstvayā ca mama yat kṛtam| na tad varṣaśataiḥ śakyaṃ vyapohitumariṃdam||
What I have done to you, O king, and what you have done to me, cannot be washed away by even a century.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.63
आवयोः कृतमन्योन्यं पुनः संधिर्न विद्यते। स्मृत्वा स्मृत्वा हि ते पुत्रं नवं वैरं भविष्यति।६८॥
āvayoḥ kṛtamanyonyaṃ punaḥ saṃdhirna vidyate| smṛtvā smṛtvā hi te putraṃ navaṃ vairaṃ bhaviṣyati|68||
There cannot be a reconciliation after what we have done to each other. Whenever you will thirt of your son, .'our enmity towards me will become fresh.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.64
वैरपन्तिकमासाद्य यः प्रीति कर्तुमिच्छति। मृन्मयस्येव भग्नस्य यथा संधिर्न विद्यते॥
vairapantikamāsādya yaḥ prīti kartumicchati| mṛnmayasyeva bhagnasya yathā saṃdhirna vidyate||
If a person after avenging an injury, wishes to make peace with the injured, the parties cannot be properly reunited even like the pieces of an earthen vessel.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.65
निश्चयः स्वार्थशास्त्रेषु विश्वासश्चासुखोदयः। उशना चैव गाथे द्वे प्रह्लादायाब्रवीत् पुरा॥
niścayaḥ svārthaśāstreṣu viśvāsaścāsukhodayaḥ| uśanā caiva gāthe dve prahlādāyābravīt purā||
Men well read in scriptures have laid it down that trust never yields happiness. Ushanas himself sang two verses to Prahlada in days of yore.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.66
ये वैरिणः श्रद्दधते सत्ये सत्येतरेऽपि वा। वध्यन्ते श्रद्दधानास्तु मधु शुष्कतृणैर्यथा॥
ye vairiṇaḥ śraddadhate satye satyetare'pi vā| vadhyante śraddadhānāstu madhu śuṣkatṛṇairyathā||
He, who trust the words, true or false, of an enemy, meets with destruction like a seeker of honey, in a pit covered with dry grass.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.67
न हि वैराणि शाम्यन्ति कुले दुःखगतानि च। आख्यातारश्च विद्यन्ते कुले वै ध्रिप्ते पुमान्॥
na hi vairāṇi śāmyanti kule duḥkhagatāni ca| ākhyātāraśca vidyante kule vai dhripte pumān||
Enmities outlive the enemies, for there is no want of persons who speak of the quarrels of deceased fathers before their surviving children.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.68
उपगृह्य तु वैराणि सान्त्वयन्ति नराधिप। अथैनं प्रतिपिंषन्ति पूर्णं घटमिवाश्मनि॥
upagṛhya tu vairāṇi sāntvayanti narādhipa| athainaṃ pratipiṃṣanti pūrṇaṃ ghaṭamivāśmani||
Kings kill animosities by means of conciliation but, when the opportunity presents itself, they break their enemies tu pieces like earthen jars full of water dashed against stone.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.69
सदा न विश्वसेद् राजन् पापं कृत्वेह कस्यचित्। अपकृत्य परेषां हि विश्वासाद् दुःखमश्नुते॥
sadā na viśvased rājan pāpaṃ kṛtveha kasyacit| apakṛtya pareṣāṃ hi viśvāsād duḥkhamaśnute||
If the king injures any one, he should never trust him again. By trusting a person who has been injured, one suffers great misery.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.70
ब्रह्मदत्त उवाच नाविश्वासाद् विन्दतेऽर्थानीहते चापि किंचन। भयात् त्वेकतरान्नित्यं मृतकल्पा भवन्ति च॥
brahmadatta uvāca nāviśvāsād vindate'rthānīhate cāpi kiṃcana| bhayāt tvekatarānnityaṃ mṛtakalpā bhavanti ca||
No man can secure the fruitfulness of any object by distrusting others. By cherishing fear one always is compelleu to live as a dead person.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.71
पूजन्नुवाच यस्येह व्रणिनी पादौ पद्भ्यां च परिसर्पति। खन्येते तस्य तौ पादौ सुगुप्तमिह धावत:॥
pūjannuvāca yasyeha vraṇinī pādau padbhyāṃ ca parisarpati| khanyete tasya tau pādau suguptamiha dhāvata:||
He whose feet have become sore, certainly meets with a fall if he seeks to move, however cautiously he may do it.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.72
नेत्राभ्यां सरुजाभ्यां यः प्रतिवातमुदीक्षते। तस्य वायुरुन्दात्यर्थं नेत्रयोर्भवति ध्रुवम्॥
netrābhyāṃ sarujābhyāṃ yaḥ prativātamudīkṣate| tasya vāyurundātyarthaṃ netrayorbhavati dhruvam||
By opening his eyes against the wind, a man, who has got sore ejus, finds them greatly pained by the wind.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.73
दुष्टं पन्थानमासाद्य यो मोहादुपपद्यते। आत्मनो बलभज्ञाय तदन्तं तस्य जीवितम्॥
duṣṭaṃ panthānamāsādya yo mohādupapadyate| ātmano balabhajñāya tadantaṃ tasya jīvitam||
He, who, without knowing his own । strength, treads a wicked path and persists in wa'king along it, soon loses his very life as the result of it.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.74
यस्तु वर्षमविज्ञाय क्षेत्रं कर्षति कर्षकः। हीन: पुरुषकारेण सस्यं नैवाश्नुते ततः॥
yastu varṣamavijñāya kṣetraṃ karṣati karṣakaḥ| hīna: puruṣakāreṇa sasyaṃ naivāśnute tataḥ||
The man, who, shorn of exertion, tills his land, without taking care of the season of rain, never reaps a harvest.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.75
यस्तु तिक्तं कषायं वा स्वादु वा मधुरं हितम्। आहारं कुरुते नित्यं सोऽमृतत्वाय कल्पते।॥
yastu tiktaṃ kaṣāyaṃ vā svādu vā madhuraṃ hitam| āhāraṃ kurute nityaṃ so'mṛtatvāya kalpate|||
He, who takes daily nutritive food, be it bitter or astringent or palatable or sweet, lives long.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.76
पथ्यं मुक्त्वा तु यो मोहाद् दुष्टमश्नाति भोजनम्। परिणाममविज्ञाय तदन्तं तस्य जीवितम्॥
pathyaṃ muktvā tu yo mohād duṣṭamaśnāti bhojanam| pariṇāmamavijñāya tadantaṃ tasya jīvitam||
He, on the other hand, who neglects wholesome food and takes injurious ones regardless of consequences, soon meets with death.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.77
दैवं पुरुषकारश्च स्थितावन्योन्यसंश्रयात्। उदाराणां तु सत्कर्म दैवं क्लीबा उपासते॥
daivaṃ puruṣakāraśca sthitāvanyonyasaṃśrayāt| udārāṇāṃ tu satkarma daivaṃ klībā upāsate||
Destiny and Exertion depend upon each other. The high-minded perform good and grcat feats, while eunuchs only flatters Destiny.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.78
कर्म चात्महितं कार्य तीक्ष्णं वा यदि वा मृदु। ग्रस्यतेऽकर्मशीलस्तु सदान\ रकिञ्चनः॥
karma cātmahitaṃ kārya tīkṣṇaṃ vā yadi vā mṛdu| grasyate'karmaśīlastu sadāna\ rakiñcanaḥ||
Whether it is harsh or mild, a beneficial act should be done. The unfortunate man of inaction, however, is always assailed with all sorts of calamity.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.79
तस्मात् सर्वं व्यपोह्यार्थं कार्य एव पराक्रमः। सर्वस्वमपि संत्यज्य कार्यमात्महितं नरैः॥
tasmāt sarvaṃ vyapohyārthaṃ kārya eva parākramaḥ| sarvasvamapi saṃtyajya kāryamātmahitaṃ naraiḥ||
Therefore casting of everything else, one should display his energy. Indeed, disregarding everything, men should do what does good to themselves.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.80
विद्या शौर्यं च दाक्ष्यं च बलं धैर्यं च पञ्चमम्। मित्राणि सहजान्याहुर्वर्तयन्तीह तैर्बुधाः॥
vidyā śauryaṃ ca dākṣyaṃ ca balaṃ dhairyaṃ ca pañcamam| mitrāṇi sahajānyāhurvartayantīha tairbudhāḥ||
Knowledge, courage, cleverness, strength and patience, are one's natural friends. The wise live in this world with the help of those five.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.81
निवेशनं च कुप्यं व क्षेत्रं भार्या सुहज्जनः। एतान्युपहितान्याहुः सर्वत्र लभते पुमान्॥
niveśanaṃ ca kupyaṃ va kṣetraṃ bhāryā suhajjanaḥ| etānyupahitānyāhuḥ sarvatra labhate pumān||
Houses, precious metals, land, wife, ar.J friends,-these are spoken by the learned as the secondary sources of good. A man may obtain them everywhere.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.82
सर्वत्र रमते प्राज्ञः सर्वत्र च विराजते। न विभीपयते कश्चिद् भीषितो न बिभेति च॥
sarvatra ramate prājñaḥ sarvatra ca virājate| na vibhīpayate kaścid bhīṣito na bibheti ca||
A wise man may be delighted everywhere. Such a mari shines everywhere. He never strikes anybody with fear. If tried to be frightened, he never yields to fear himself.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.83
नित्यं बुद्धिमतोऽप्यर्थः स्वल्पकोऽपि विवर्धते। दाक्ष्ये' कुर्वतः कर्म मंयपात् प्रतितिष्ठति॥
nityaṃ buddhimato'pyarthaḥ svalpako'pi vivardhate| dākṣye' kurvataḥ karma maṃyapāt pratitiṣṭhati||
The wealth, however little, of an intelligent man is certain to increase. Such a man does every act cleverly. By self-restraint he acquires great fame.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.84
गृहस्नेहावबद्धानां नराणामल्पमेधसाम्। कुस्त्री खादति मांसानि माघमां सेगवा इव॥ गृहं क्षेत्राणि मित्राणि स्वदेश इति चापरे। इत्येवमवसीदन्ति नरा बुद्धिविपर्यये॥
gṛhasnehāvabaddhānāṃ narāṇāmalpamedhasām| kustrī khādati māṃsāni māghamāṃ segavā iva|| gṛhaṃ kṣetrāṇi mitrāṇi svadeśa iti cāpare| ityevamavasīdanti narā buddhiviparyaye||
Home-sick foolish wights have to put ur with shrew wives who eat up their flesh like the young ones of a crab eating up their mothers. There are men v ho through loss of understanding become very disspirited at the prospect of leaving home. They say,-These are our friends! This is our country! Alas, how shall we leave thesc?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.85
उत्पतेत् सहजाद् देशाद् व्याधिदुर्भिक्षपीडितात्। अन्यत्र वस्तुं गच्छेद् वा वसेद् वा नित्यमानितः॥
utpatet sahajād deśād vyādhidurbhikṣapīḍitāt| anyatra vastuṃ gacched vā vased vā nityamānitaḥ||
One should, forsooth, leave his mothercountry if it be affected by plague or famine. One should live in one's own country, re.ipected of all, or go to a foreign country for living there.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.86
तस्मादन्यत्र यास्यामि वस्तुं नाहमिहोत्सहे। दृतमेतदनार्यं मे तव पुत्रे च पार्थिव॥
tasmādanyatra yāsyāmi vastuṃ nāhamihotsahe| dṛtametadanāryaṃ me tava putre ca pārthiva||
I shall, therefore, repair to some other region. I do not venture to live any longer in this place, for I have greatly injured your child, O king.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.87
कुभार्यां च कुपुत्रं च कुराजानं कुसौहृदम्। कुसम्बन्धं कुदेशं च दूरतः परिवर्जयेत्॥
kubhāryāṃ ca kuputraṃ ca kurājānaṃ kusauhṛdam| kusambandhaṃ kudeśaṃ ca dūrataḥ parivarjayet||
One should from a distance renounce a bad wife, a bad son, a bad king, a bad friend, a bad allie and a bad country.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.88
कुपुत्रे नास्ति विश्वासः कुभार्यायां कुतो रतिः। कुराज्ये निर्वृतिर्नास्ति कुदेशे नास्ति जीविका॥
kuputre nāsti viśvāsaḥ kubhāryāyāṃ kuto ratiḥ| kurājye nirvṛtirnāsti kudeśe nāsti jīvikā||
One should not confide in a bad son. One cannot find delight in a bad wife. There can be no happiness in a had kingdom. One cannot obtain a livelihood in a bad country.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.89
कुमित्रे संगतिर्नास्ति नित्यमस्थिरसौहदे। अवमानः कुसम्बन्धे भवत्यर्थविपर्यये॥
kumitre saṃgatirnāsti nityamasthirasauhade| avamānaḥ kusambandhe bhavatyarthaviparyaye||
There can be no permanent friendship with a bad friend whose attachinent is very uncertain. There is disgrace in a bad connection, when there is no necessity for it.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.90
सा भार्या प्रियं ब्रूते स पुत्रो यत्र निर्वृतिः। तन्मित्रं यत्र विश्वासः स देशो यत्र जीव्यते॥
sā bhāryā priyaṃ brūte sa putro yatra nirvṛtiḥ| tanmitraṃ yatra viśvāsaḥ sa deśo yatra jīvyate||
She, indeed, is a wife who speaks only what is pleasant. He is a son who makes the father happy. He is a friend whoin one can trust. That, indeed, is one's country where one acquires his living.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.91
यत्र नास्ति बलात्कारः स राजा तीव्रशासनः। भीरेव नास्ति सम्बन्धो दरिद्रं यो बुभूषते॥
yatra nāsti balātkāraḥ sa rājā tīvraśāsanaḥ| bhīreva nāsti sambandho daridraṃ yo bubhūṣate||
He is a strict king who does not oppress, who supports the indigent and in whose kingdom there is no fear.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.92
भार्या देशोऽथ मित्राणि पुत्रसम्बन्धिबान्धवाः। एते सर्वे गुणवति धर्मनेत्रे महीपतौ॥
bhāryā deśo'tha mitrāṇi putrasambandhibāndhavāḥ| ete sarve guṇavati dharmanetre mahīpatau||
One can have wife, country, friends, son, kinsmen, and relatives, if the king be accomplished and virtuous.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.93
अधर्मज्ञस्य विलयं प्रजा गच्छन्ति निग्रहात्। राजा मूलं त्रिवर्गस्य स्वप्रमत्तोऽनुपालयेत्॥
adharmajñasya vilayaṃ prajā gacchanti nigrahāt| rājā mūlaṃ trivargasya svapramatto'nupālayet||
If the king happens to be sinful, his subjects, for his oppressions, meet with destruction. The king is the root of threefold objects, i.e., Virtue, Wealth, and Pleasure. He should protect his subject carefully.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.94
बलिषड्भागमुद्धृत्य बलिं समुपयोजयेत्। न रक्षति प्रजाः सम्यग् यः स पार्थिवतस्करः॥
baliṣaḍbhāgamuddhṛtya baliṃ samupayojayet| na rakṣati prajāḥ samyag yaḥ sa pārthivataskaraḥ||
Taking from his subjects a sixth part of their riches, he should protect them all. That king, who does not protect his subjects, is indeed, a thief.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.95
दत्त्वाभयं यः स्वयमेव राजा न तत् प्रमाणं कुरुतेऽर्थलोभात्। स सर्वलोकादुपलभ्य पापं सोऽधर्मबुद्धिर्निरयं प्रयाति॥
dattvābhayaṃ yaḥ svayameva rājā na tat pramāṇaṃ kurute'rthalobhāt| sa sarvalokādupalabhya pāpaṃ so'dharmabuddhirnirayaṃ prayāti||
That king, who, after holding out hopes of protection, does not, from rapacity satisfy them, that sinful king is visited by the sins of all his subjects and ultimately goes into hell.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.96
दत्त्वाभयं स्वयं राजा प्रमाणं कुरुते यदि। स सर्वसुखकृज्ज्ञेयः प्रजा धर्मेण पालयन्॥
dattvābhayaṃ svayaṃ rājā pramāṇaṃ kurute yadi| sa sarvasukhakṛjjñeyaḥ prajā dharmeṇa pālayan||
On the other hand, that king, who, having given hopes of protection, fulfils them, is honoured as a universal benefactor in consequence of his protecting all his subjects.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.97
माता पिता गुरुर्गोप्ता वह्निर्वैश्रवणो यमः। सप्त राज्ञो गुणानेतान् मनुराह प्रजापतिः॥
mātā pitā gururgoptā vahnirvaiśravaṇo yamaḥ| sapta rājño guṇānetān manurāha prajāpatiḥ||
The lord of all creatures, viz., Manu, has declared that the king has seven attributes : he is mother, father, preceptor, protector, fire, Vaishravana, and Yama.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.98
पिता हि राजा राष्ट्रस्य प्रजाना योऽनुकम्पनः। तस्मिन् मिथ्याविनीतो हि तिर्यग् गच्छति मानवः।।१०४
pitā hi rājā rāṣṭrasya prajānā yo'nukampanaḥ| tasmin mithyāvinīto hi tiryag gacchati mānavaḥ||104
The king by treating his people mercifully is called their father. The subject who plays him false, is born in his next life as an animal or a bird.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.99
सम्भावयति मातेव दीनमप्युपपद्यते। दहत्यग्निरिवानष्टान् यमयन्नसतो यमः॥
sambhāvayati māteva dīnamapyupapadyate| dahatyagnirivānaṣṭān yamayannasato yamaḥ||
By doing good to them and by supporting the poor, the king becomes a mother to his people. By consuming the wicked he is regarded as fire, and by restraining the sinful he is called Yama.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.100
इष्टेषु विसृजन्नर्थान् कुबेर इव कामदः। गुरुर्धर्मोपदेशेन गोप्ता च परिपालयन्॥
iṣṭeṣu visṛjannarthān kubera iva kāmadaḥ| gururdharmopadeśena goptā ca paripālayan||
By making presents of riches to his dear ones, the king is regarded as Kubera, the grantor of wishes. By delivering instructions of morality and virtue, he becomes a preceptor, and by exercising the duty of protection he becomes the preceptor.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.101
यस्तु रञ्जयते राजा पौरजानपदान् गुणैः। न तस्य भ्रमते राज्यं स्वयं धर्मानुपालनात्॥
yastu rañjayate rājā paurajānapadān guṇaiḥ| na tasya bhramate rājyaṃ svayaṃ dharmānupālanāt||
That king who pleases the inhabitants of his cities and provinces by means of his virtues, is never divested of his kingdom for observing such a duty.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.102
स्वयं समुपजानन् हि पौरजानपदार्चनम्। स सुखं प्रेक्षते राजा इह लोके परत्र च॥
svayaṃ samupajānan hi paurajānapadārcanam| sa sukhaṃ prekṣate rājā iha loke paratra ca||
That king who knows how to honour his subjects, never suffers misery either in this world or in the next.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.103
नित्योद्विग्नाः प्रजा यस्य करभारप्रपीडिताः। अनथैविप्रलुप्यन्ते स गच्छति पराभवम्॥
nityodvignāḥ prajā yasya karabhāraprapīḍitāḥ| anathaivipralupyante sa gacchati parābhavam||
That king whose subjects are always stricken with anxiety or laden with taxes, and overwhelmed with all sorts of evils is defeated by his enemies.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.104
प्रजा यस्य विवर्धन्ते सरसीव महोत्पलम्। स सर्वफलभाग् राजा स्वर्गलोके महीयते॥
prajā yasya vivardhante sarasīva mahotpalam| sa sarvaphalabhāg rājā svargaloke mahīyate||
That king, on the other hand, whose subjects grow like a large lotus in a lake, acquires every reward here and at last meets with łonour in the celestial region.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.105
बलिना विग्रहो राजन् न कदाचित् प्रशस्यते। बलिना विग्रहो यस्य कुतो राज्यं कुतः सुखम्॥१११।
balinā vigraho rājan na kadācit praśasyate| balinā vigraho yasya kuto rājyaṃ kutaḥ sukham||111|
Enmity with a powerful person, O king, is never spoken highly of. That king who has incurred the hostility of one more powerful than himself, loses both kingdom and happiness.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.106
भीष्म उवाच सैवमुक्त्वा शकुनिका ब्रह्मदत्तं नराधिप। राजानं समनुज्ञाप्य जगामाभीप्सितां दिशम्॥
bhīṣma uvāca saivamuktvā śakunikā brahmadattaṃ narādhipa| rājānaṃ samanujñāpya jagāmābhīpsitāṃ diśam||
O monarch, having said so to Brahmadatta, the bird, took the king's leave and went away of her pleasure.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 7 139.107
एतत् ते ब्रह्मदत्तस्य पूजन्या सह भाषितम्। मयोक्तं नृपतिश्रेष्ठ किमन्यच्छ्रोतुमिच्छसि॥
etat te brahmadattasya pūjanyā saha bhāṣitam| mayoktaṃ nṛpatiśreṣṭha kimanyacchrotumicchasi||
I have thus recited to you, O foremost of kings, the conversation between Brahmadatta and Pujani. What else do you wish to hear.'
— tr. M.N. Dutt (1891–96) (public domain)