pari-kulkarni/itihasa-sanskrit-en-filtered huggingface dataset:
Sanskrit: न वित्तेन न पारुष्यैर्न सान्त्वेन न च श्रुतैः। कोपाग्निः शाम्यते राजस्तोयाग्निरिव सागरे॥
English: 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.
Sanskrit: न हि पैधानिसस्त: कर्न चाप्यपराधजम्। शाम्यत्यदग्ध्वा नृपते विना टेकतर६. पात्॥
English: 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.
Sanskrit: सत्कृतस्यार्थमानाभ्यां तत्र पूर्वापकारिणः। नादेयोऽमित्रविश्वास: कर्म त्रासयतेऽबलान्॥
English: 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,
Sanskrit: नैवापकारे कस्मिंश्चिदहं त्वयि तथा भवान्। उषितास्मि गृहेऽहं ते नेदानी विश्वसाम्यहम्॥
English: 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.
Sanskrit: ब्रह्मदत्त उवाच कालेन क्रियते कार्य तथैव विविधाः क्रियाः। कालेनैते प्रवर्तन्ते कः कस्येहापराध्यति॥
English: Brahmadatta said It is Time that does every work. There are various sorts all of which proceed form Time. Who, therefore, injures whom?
Sanskrit: तुल्यं चोभे प्रवर्तेते मरणं जन्म चैव ह। कार्यते चैव कालेन तन्निमित्तं न जीवति॥
English: 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.
Sanskrit: वध्यन्ते युगपत् केचिदेकैकस्य न चापरे। कालो दहति भूतानि सम्प्राप्याग्निरिवेन्धनम्॥
English: 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.
Sanskrit: नाहं प्रमाणं नैव त्वमन्योन्यं कारणं शुभे। कालो नित्यमुपादत्ते सुखं दुःखं च देहिनाम्॥
English: 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.
Sanskrit: एवं वसेह सस्नेहा यथाकाममर्हिसिता। यत् कृतं तत् तु मे क्षान्तं त्वंच वै क्षम पूजनि॥
English: 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.
Sanskrit: पूजन्युवाच यदि कालः प्रमाणं ते न वैरं कस्यचिद् भवेत्। कस्मात् त्वपचितिं यान्ति बान्धवा बान्धवैहतैः॥
English: 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.
Sanskrit: कस्माद् देवासुराः पूर्वमन्योन्यमभिजन्निरे। यदि कालेन निर्याणं सुखं दुःखं भवाभवौ॥ भिषजो भैषजं कर्तुं कस्मादिच्छन्ति रोगिणः। यदि कालेन पच्यन्ते भेषजैः किं प्रयोजनम्॥
English: 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,
Sanskrit: प्रलापः सुमहान् कस्मात् क्रियते शोकमूच्छितैः। यदि कालः प्रमाणं ते कस्माद् धर्मोऽस्ति कर्तुषु॥
English: 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?
Sanskrit: तव पुत्रो ममापत्यं हतवान् स हतो मया। अनन्तरं त्वयाहं च हन्तव्या हि नराधिप॥
English: 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.
Sanskrit: अहं हि पुत्रशोकेन कृतपापा तवात्मजे। यथा त्वया प्रहर्तव्यं तथा तत्त्वं च मे शृणु॥
English: Moved by grief for my son, I have thus injured your son. Listen now to the reason why I should be killed by you.
Sanskrit: भक्ष्यार्थं क्रीडनार्थं च नरा वाञ्छन्ति पक्षिणः। तृतीयो नास्ति संयोगो वधबन्धादृते क्षमः॥
English: 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.
Sanskrit: वधबन्धभयादेते मोक्षतन्त्रमुपाश्रिताः। जनीमरणजं दुःखं प्राहुर्वेदविदो जनाः॥
English: 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.
Sanskrit: सर्वस्य दयिताः प्राणाः सर्वस्य दक्षिाः सुता। दुःखादुद्विजते सर्वः सर्वस्य सुखमीप्सितम्।।६२।
English: Life is dear to all. All creatures are made miserable by grief and pain. All creatures wish for happiness.
Sanskrit: दुःखं जरा ब्रह्मदत्त दुःखमर्थविपर्ययः। दुःखं चानिष्टसंवासो दुःखमिवियोजनम्॥
English: 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.
Sanskrit: वधबन्धकृतं दुःखं स्त्रीकृतं सहजं तथा। दुःख सुतेन सततं जनान् विपरिवर्तते॥
English: 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.
Sanskrit: न दुःखं परदुःखे वै केचिदाहुरबुद्धयः। यो दुःखं नाभिजानाति स जल्पति महाजने॥
English: 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.
Sanskrit: यस्तु शोचति दुःखार्तः स कथं वक्तुमुत्सहेत्। रसज्ञः सर्वदुःखस्य यथाऽऽत्मनि तथा परे॥
English: 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.
Sanskrit: यत् कृतं ते मया राजंस्त्वया च मम यत् कृतम्। न तद् वर्षशतैः शक्यं व्यपोहितुमरिंदम्॥
English: What I have done to you, O king, and what you have done to me, cannot be washed away by even a century.
Sanskrit: आवयोः कृतमन्योन्यं पुनः संधिर्न विद्यते। स्मृत्वा स्मृत्वा हि ते पुत्रं नवं वैरं भविष्यति।६८॥
English: 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.
Sanskrit: वैरपन्तिकमासाद्य यः प्रीति कर्तुमिच्छति। मृन्मयस्येव भग्नस्य यथा संधिर्न विद्यते॥
English: 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.
Sanskrit: निश्चयः स्वार्थशास्त्रेषु विश्वासश्चासुखोदयः। उशना चैव गाथे द्वे प्रह्लादायाब्रवीत् पुरा॥
English: 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.
Sanskrit: ये वैरिणः श्रद्दधते सत्ये सत्येतरेऽपि वा। वध्यन्ते श्रद्दधानास्तु मधु शुष्कतृणैर्यथा॥
English: 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.
Sanskrit: न हि वैराणि शाम्यन्ति कुले दुःखगतानि च। आख्यातारश्च विद्यन्ते कुले वै ध्रिप्ते पुमान्॥
English: Enmities outlive the enemies, for there is no want of persons who speak of the quarrels of deceased fathers before their surviving children.
Sanskrit: उपगृह्य तु वैराणि सान्त्वयन्ति नराधिप। अथैनं प्रतिपिंषन्ति पूर्णं घटमिवाश्मनि॥
English: 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.
Sanskrit: सदा न विश्वसेद् राजन् पापं कृत्वेह कस्यचित्। अपकृत्य परेषां हि विश्वासाद् दुःखमश्नुते॥
English: If the king injures any one, he should never trust him again. By trusting a person who has been injured, one suffers great misery.
Sanskrit: ब्रह्मदत्त उवाच नाविश्वासाद् विन्दतेऽर्थानीहते चापि किंचन। भयात् त्वेकतरान्नित्यं मृतकल्पा भवन्ति च॥
English: 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.
Sanskrit: पूजन्नुवाच यस्येह व्रणिनी पादौ पद्भ्यां च परिसर्पति। खन्येते तस्य तौ पादौ सुगुप्तमिह धावत:॥
English: He whose feet have become sore, certainly meets with a fall if he seeks to move, however cautiously he may do it.
Sanskrit: नेत्राभ्यां सरुजाभ्यां यः प्रतिवातमुदीक्षते। तस्य वायुरुन्दात्यर्थं नेत्रयोर्भवति ध्रुवम्॥
English: By opening his eyes against the wind, a man, who has got sore ejus, finds them greatly pained by the wind.
Sanskrit: दुष्टं पन्थानमासाद्य यो मोहादुपपद्यते। आत्मनो बलभज्ञाय तदन्तं तस्य जीवितम्॥
English: 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.
Sanskrit: यस्तु वर्षमविज्ञाय क्षेत्रं कर्षति कर्षकः। हीन: पुरुषकारेण सस्यं नैवाश्नुते ततः॥
English: The man, who, shorn of exertion, tills his land, without taking care of the season of rain, never reaps a harvest.
Sanskrit: यस्तु तिक्तं कषायं वा स्वादु वा मधुरं हितम्। आहारं कुरुते नित्यं सोऽमृतत्वाय कल्पते।॥
English: He, who takes daily nutritive food, be it bitter or astringent or palatable or sweet, lives long.
Sanskrit: पथ्यं मुक्त्वा तु यो मोहाद् दुष्टमश्नाति भोजनम्। परिणाममविज्ञाय तदन्तं तस्य जीवितम्॥
English: He, on the other hand, who neglects wholesome food and takes injurious ones regardless of consequences, soon meets with death.
Sanskrit: दैवं पुरुषकारश्च स्थितावन्योन्यसंश्रयात्। उदाराणां तु सत्कर्म दैवं क्लीबा उपासते॥
English: Destiny and Exertion depend upon each other. The high-minded perform good and grcat feats, while eunuchs only flatters Destiny.
Sanskrit: कर्म चात्महितं कार्य तीक्ष्णं वा यदि वा मृदु। ग्रस्यतेऽकर्मशीलस्तु सदान\ रकिञ्चनः॥
English: 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.
Sanskrit: तस्मात् सर्वं व्यपोह्यार्थं कार्य एव पराक्रमः। सर्वस्वमपि संत्यज्य कार्यमात्महितं नरैः॥
English: Therefore casting of everything else, one should display his energy. Indeed, disregarding everything, men should do what does good to themselves.
Sanskrit: विद्या शौर्यं च दाक्ष्यं च बलं धैर्यं च पञ्चमम्। मित्राणि सहजान्याहुर्वर्तयन्तीह तैर्बुधाः॥
English: Knowledge, courage, cleverness, strength and patience, are one's natural friends. The wise live in this world with the help of those five.
Sanskrit: निवेशनं च कुप्यं व क्षेत्रं भार्या सुहज्जनः। एतान्युपहितान्याहुः सर्वत्र लभते पुमान्॥
English: 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.
Sanskrit: सर्वत्र रमते प्राज्ञः सर्वत्र च विराजते। न विभीपयते कश्चिद् भीषितो न बिभेति च॥
English: 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.
Sanskrit: नित्यं बुद्धिमतोऽप्यर्थः स्वल्पकोऽपि विवर्धते। दाक्ष्ये' कुर्वतः कर्म मंयपात् प्रतितिष्ठति॥
English: 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.
Sanskrit: गृहस्नेहावबद्धानां नराणामल्पमेधसाम्। कुस्त्री खादति मांसानि माघमां सेगवा इव॥ गृहं क्षेत्राणि मित्राणि स्वदेश इति चापरे। इत्येवमवसीदन्ति नरा बुद्धिविपर्यये॥
English: 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?
Sanskrit: उत्पतेत् सहजाद् देशाद् व्याधिदुर्भिक्षपीडितात्। अन्यत्र वस्तुं गच्छेद् वा वसेद् वा नित्यमानितः॥
English: 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.
Sanskrit: तस्मादन्यत्र यास्यामि वस्तुं नाहमिहोत्सहे। दृतमेतदनार्यं मे तव पुत्रे च पार्थिव॥
English: 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.
Sanskrit: कुभार्यां च कुपुत्रं च कुराजानं कुसौहृदम्। कुसम्बन्धं कुदेशं च दूरतः परिवर्जयेत्॥
English: 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.
Sanskrit: कुपुत्रे नास्ति विश्वासः कुभार्यायां कुतो रतिः। कुराज्ये निर्वृतिर्नास्ति कुदेशे नास्ति जीविका॥
English: 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.
Sanskrit: कुमित्रे संगतिर्नास्ति नित्यमस्थिरसौहदे। अवमानः कुसम्बन्धे भवत्यर्थविपर्यये॥
English: 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.
Sanskrit: सा भार्या प्रियं ब्रूते स पुत्रो यत्र निर्वृतिः। तन्मित्रं यत्र विश्वासः स देशो यत्र जीव्यते॥
English: 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.
Sanskrit: यत्र नास्ति बलात्कारः स राजा तीव्रशासनः। भीरेव नास्ति सम्बन्धो दरिद्रं यो बुभूषते॥
English: He is a strict king who does not oppress, who supports the indigent and in whose kingdom there is no fear.
Sanskrit: भार्या देशोऽथ मित्राणि पुत्रसम्बन्धिबान्धवाः। एते सर्वे गुणवति धर्मनेत्रे महीपतौ॥
English: One can have wife, country, friends, son, kinsmen, and relatives, if the king be accomplished and virtuous.
Sanskrit: अधर्मज्ञस्य विलयं प्रजा गच्छन्ति निग्रहात्। राजा मूलं त्रिवर्गस्य स्वप्रमत्तोऽनुपालयेत्॥
English: 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.
Sanskrit: बलिषड्भागमुद्धृत्य बलिं समुपयोजयेत्। न रक्षति प्रजाः सम्यग् यः स पार्थिवतस्करः॥
English: 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.
Sanskrit: दत्त्वाभयं यः स्वयमेव राजा न तत् प्रमाणं कुरुतेऽर्थलोभात्। स सर्वलोकादुपलभ्य पापं सोऽधर्मबुद्धिर्निरयं प्रयाति॥
English: 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.
Sanskrit: दत्त्वाभयं स्वयं राजा प्रमाणं कुरुते यदि। स सर्वसुखकृज्ज्ञेयः प्रजा धर्मेण पालयन्॥
English: 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.
Sanskrit: माता पिता गुरुर्गोप्ता वह्निर्वैश्रवणो यमः। सप्त राज्ञो गुणानेतान् मनुराह प्रजापतिः॥
English: 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.
Sanskrit: पिता हि राजा राष्ट्रस्य प्रजाना योऽनुकम्पनः। तस्मिन् मिथ्याविनीतो हि तिर्यग् गच्छति मानवः।।१०४
English: 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.
Sanskrit: सम्भावयति मातेव दीनमप्युपपद्यते। दहत्यग्निरिवानष्टान् यमयन्नसतो यमः॥
English: 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.
Sanskrit: इष्टेषु विसृजन्नर्थान् कुबेर इव कामदः। गुरुर्धर्मोपदेशेन गोप्ता च परिपालयन्॥
English: 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.
Sanskrit: यस्तु रञ्जयते राजा पौरजानपदान् गुणैः। न तस्य भ्रमते राज्यं स्वयं धर्मानुपालनात्॥
English: 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.
Sanskrit: स्वयं समुपजानन् हि पौरजानपदार्चनम्। स सुखं प्रेक्षते राजा इह लोके परत्र च॥
English: That king who knows how to honour his subjects, never suffers misery either in this world or in the next.
Sanskrit: नित्योद्विग्नाः प्रजा यस्य करभारप्रपीडिताः। अनथैविप्रलुप्यन्ते स गच्छति पराभवम्॥
English: 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.
Sanskrit: प्रजा यस्य विवर्धन्ते सरसीव महोत्पलम्। स सर्वफलभाग् राजा स्वर्गलोके महीयते॥
English: 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.
Sanskrit: बलिना विग्रहो राजन् न कदाचित् प्रशस्यते। बलिना विग्रहो यस्य कुतो राज्यं कुतः सुखम्॥१११।
English: 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.
Sanskrit: भीष्म उवाच सैवमुक्त्वा शकुनिका ब्रह्मदत्तं नराधिप। राजानं समनुज्ञाप्य जगामाभीप्सितां दिशम्॥
English: O monarch, having said so to Brahmadatta, the bird, took the king's leave and went away of her pleasure.
Sanskrit: एतत् ते ब्रह्मदत्तस्य पूजन्या सह भाषितम्। मयोक्तं नृपतिश्रेष्ठ किमन्यच्छ्रोतुमिच्छसि॥
English: I have thus recited to you, O foremost of kings, the conversation between Brahmadatta and Pujani. What else do you wish to hear.'
Sanskrit: युधिष्ठिर उवाच युगक्षयात् परिक्षीणे धर्मे लोके च भारत। दस्युभिः पीड्यमाने च कथं स्थेयं पितामह॥
English: Yudhishthira said When both virtue and men, O Bharata, suffer for the gradual lapse of a cycle and when the world is assailed by robbers, how, O Grandfather should a king then behave.
Sanskrit: भीष्म उवाच अत्र ते वर्तयिष्यामि नीतिमापत्सु भारत। उत्सृज्यापि घृणां काले यथा वर्तेत भूमिपः॥
English: Bhishma said 'I shall tell you, O Bharata, the policy the king should pursue amid such distress. I shall tell you how he should behave himself at such a time, casting off mercy.
Sanskrit: अत्राप्युदाहरन्तीममितिहासं पुरातनम्। भारद्वाजस्य संवादं राज्ञः शत्रुजयस्य च॥
English: Regarding it is cited the old story of the conversation between Bharadwaja and king Shatrunjaya.
Sanskrit: राजा शत्रुजयो नाम सौवीरेषु महारथः । भारद्वाजमुपागम्य पप्रच्छार्थविनिश्चयम्॥ अलब्धस्य कथं लिप्सा लब्धं केन विवर्धते। वर्धितं पाल्यते केन पालितं प्रणयेत् कथम्॥
English: There was a king name Shatrunjaya among the Sauviras. He was a great car-warrior. Going to Bharadwaja, he asked the Rishi about the truths of the science of Profit, saying,-How can an unattained object be attained. How, again, when acquired, can it be multiplied? How also, when increased, can it be protected? And how, when protected, should it be used.
Sanskrit: तस्मै विनिश्चितार्थाय परिपृष्टोऽर्थनिश्चयम्! उवाच ब्राह्मणो वाक्यमिदं हेतुमदुत्तमम्॥
English: Thus accosted about the truths of the science of Profit, the twice-born one said the following reasonable words to that king for explaining those truths.
Sanskrit: ऋषि उवाच नित्यमुद्यतदण्डः स्यानित्यं विवृतपौरुषः। अच्छिद्रश्छिद्रदर्शी च परेषां विवरानुगः॥
English: The king should always remain with the rod of punishment in his hand. He should always show his prowess. Himself without shortcomings, he should mark those of his enemies. Indeed, his eye should always be used for that object.
Sanskrit: नित्यमुद्यतदण्डस्य भृशमुद्विजते नरः। तस्मात् सर्वाणि भूतानि दण्डेनैव प्रसाधयेत्॥
English: On seeing a king who has the rod of punishment ever uplifted in his hand, every one is filled with fear. Therefore, the king should rule all creatures with the rod of punishment.
Sanskrit: एवं दण्डं प्रशंसन्ति पण्डितास्तत्त्वदर्शिनः। तस्माच्चतुष्टये तस्मिन् प्रधानो दण्ड उच्यते॥
English: Men endued with learning and knowledge of truth speak high of Punishment. Hence, of the four-fold means, viz., Conciliation, Gift, Dissension and Punishment, Punishment is said to be the foremost.
Sanskrit: छिन्नमूले त्वधिष्ठाने सर्वेषां जीवनं हतम्। कथ हि शाखास्तिष्ठेयुश्छिन्नमूले वनस्पतौ॥
English: When the root of a refuge is cut off, all the refugees die. When the root of a tree cut off, how would the branches live?
Sanskrit: मूलमेवादितश्छिन्द्यात् परपक्षस्य पण्डितः। ततः सहायान् पक्षं च मूलमेवानुसाधयेत्॥
English: A wise king should cut off the very roots of his enemy. He should then win over and bring under his control the allies and partisans of that enemy.
Sanskrit: सुमन्त्रितं सुविक्रान्तं सुयुद्धं सुपलायितम्। आपदास्पदकाले तु कुर्वीत न विचारयेत्॥
English: When calamities befall the king, he should advise wisely, show his prowess properly, fight with ability, and even retreat with wisdom.
Sanskrit: वाङ्मात्रेण विनीतः स्याद्धृदयेन यथा क्षुरः। श्लक्ष्णपूर्वाभिभाषी च कामक्रोधौ विवर्जयेत्॥
English: In words only should the king show his humility, but at heart he should be sharp as a razol. He should renounce lust and anger, and speak sweetly and mildly.
Sanskrit: सपत्नसहिते कार्ये कृत्वा सन्धि न विश्वसेत्। अपक्रामेत् ततः शीघं कृतकार्यो विचक्षणः॥
English: When the time for cominunication with an enemy arrives, a far-sighted king should make peace, without tn.sting hirr blindly. When thi: transaction is finished. he should speedily renounce the new ally.
Sanskrit: शत्रु च मित्ररूपेण सान्त्वेनैवाभिसान्त्वयेत्। नित्यशश्नोद्विजेत् तस्माद् गृहात् सर्पयुतादिव॥
English: One should conciliate an enemy with sweet assurances as if he were a friend. One, however, should always fear that enemy like a room within which there is a snake.
Sanskrit: यस्य बुद्धिः परिभवेत् तमतीतेन सान्त्वयेत्। अनागतेन दुष्प्रज्ञं प्रत्युत्पन्नेन पण्डितम्॥
English: You should assure him with references to the past whose sense you want to control. A wicked man should be assured by promises of future well-being.
Sanskrit: अञ्जलिं शपथं सान्त्वं प्रणम्य शिरसा वदेत्। अश्रुप्रमार्जनं चैव कर्तव्यं भूतिमिच्छता॥
English: The wise person should be assured by present services. The person who is desirous of acquiring prosperity should join hands, swear, use sweet words, adore by bending down his head, and shed tears.
Sanskrit: वहेदमित्रं स्कन्धेन यावत्कालस्य पर्ययः। प्राप्तकालं तु विज्ञाय भिन्द्याद् घटमिवाश्मनि॥
English: one should carry his enemy, on his shoulders as long as time is unfavourable. When, however, the opportunity presents itself, one should break him into pieces like an earthcn jar on a stone.
Sanskrit: मुहूर्तमपि राजेन्द्र तिन्दुकालातवज्ज्वलेत्। न तुषाग्निरिवानर्चिधूमायेत चिरं नरः॥ नानार्थिकोऽर्थसम्बन्धं कृतघ्नेन समाचरेत्।
English: It is better, O monarch, that a king should burn up for the time being like charcoal of ebony-wood than that he should smoulder and sinoke like chaff for many years.
Sanskrit: अर्थी तु शक्यते भोक्तुं कृतकार्योऽवमन्यते। तस्मात् सर्वाणि कार्याणि सावशेषाणि कारयेत्॥
English: A man who has many things to do, should not hesitatu to deal with even an ungrateful person. If successful, one can enjoy happiness. If unsuccessful, one loses respect.
Sanskrit: कोकिलस्य वराहस्य मेरो: शून्यस्य वेश्मनः। नटस्य भक्तिमित्रस्य यच्छ्रेचस्तत् समाचरेत्॥
English: Therefore, in doing the work of such persons, one should, without finishing them completely, always keep something undone. A king should do what is for his well-being, imitating a kokila, a boar, the mountains of Meru, and empty chamber, an actor, and a devoted friend.
Sanskrit: उत्थायोत्याय गच्छेत नित्ययुक्तो रिपोर्गृहान्। कुशलं चास्य पृच्छेत यद्यप्यकुशलं भवेत्॥
English: The king should, always, with careful application, go to the houses of his enemies, and even if calamities overtake them, ask them about their well-being.
Sanskrit: नालसाः प्राप्नुवन्त्यर्थान् न क्लीबा नाभिमानिनः। न च लोकरवाद् भीता न वै शश्वत् प्रतीक्षिणः।।२३।
English: Those who are idle never acquire ricnes; nor those who are shorn of manliness and exertion; nor those who are vain; nor those who fear unpopularity; nor those who arc always dilatory.