Hitopadesha: Book 3 (Vigraha, War)
Hitopadesha
Book 3
Vigraha (War)
haṃsaiḥ saha mayūrāṇāṃ vigrahe tulya-vikrame |
viśvāsya vañcitā haṃsāḥ kākaiḥ sthitvāri-mandire || 1 |
In the equal stridden war of the peacocks with the swans, having trusted, the swans were tricked by the crows having stayed in the enemy camp.
yadi na syān narapatiḥ samyaṅ-netā tataḥ prajā |
akarṇa-dhārā jaladhau viplaveteha naur iva || 2 ||
If there may not be a king, who is a correct leader, then the citizens without a helmsman here may fall into the ocean like a boat.
prajāṃ saṃrakṣati nṛpaḥ sā vardhayati pārthivam |
vardhanād rakṣaṇaṃ śreyas tad-abhāve sad apy asat || 3 ||
The king protects the citizenry, and it (the citizenry) makes the King grow. From that growth, the best protection in his absence is existent or nonexistant.
payaḥ-pānaṃ bhujaṅgānāṃ kevalaṃ viṣa-vardhanam |
upadeśo hi mūrkhāṇāṃ prakopāya na śāntaye || 4 ||
Indeed a drink of milk for snakes is the growth of venom. The advice of fools is for anger and not for peace.
vidvān evopadeṣṭavyo nāvidvāṃs tu kadācana |
vānarānupadiśyātha sthāna-bhraṣṭā yayuḥ khagāḥ || 5 ||
Only the wise are to be advised, but never the unwise. Now, having advised the monkeys, the crows whose residence was ruined went (away).
asmābhir nirmitā nīḍāś cañcu-mātrāhṛtais tṛṇaiḥ |
hasta-pādādi-saṃyuktā yūyaṃ kim avasīdatha || 6 ||
Nests are constructed by us with beakful of grasses. All of you who are enjoined with (limbs) starting from hands to legs, what do you dispair?
anyadā bhūṣaṇaṃ puṃsaḥ kṣamā lajjeva yoṣitaḥ |
parākramaḥ paribhave vaiyātyaṃ surateṣv iva || 7 ||
Other times, ornaments to men are forgiveness like shyness to women. Heroism in contempt is like rudeness amongst lovemakings.
ātmanaś ca pareṣāṃ ca yaḥ samīkṣya balābalam |
antaraṃ naiva jānāti sa tiraskriyate'ribhiḥ || 8 ||
One who, having seen strength and weakness of oneself and of others, doesn’t know doesn;t know the difference, he is made apart by the enemies.
suciraṃ hi caran nityaṃ kṣetre satyam abuddhimān |
dvīpi-carma-paricchanno vāg-doṣād gardabho hataḥ || 9 ||
For a very long time, constantly walking on the field truly the unwise, the donkey field in tiger skin was killed from defect of speech.
sevitavyo mahā-vṛkṣaḥ phala-cchāyā-samanvitaḥ |
yadi daivāt phalaṃ nāsti cchāyā kena nivāryate || 10 ||
The great tree that possesses fruits and shade is to be serviced. If by chance, there is no fruit, by what is the shade hindered?
hīna-sevā na kartavyā kartavyo mahad āśrayaḥ |
payo 'pi śauṇḍikī-haste vāruṇĪty abhidhīyate || 11 ||
Service to the low is not to be done, great refuge is to be made. Even milk in the hand of a distiller-man is named thus VarunI (a type of alcoholic drink).
mahān apy alpatāṃ yāti nirguṇe guṇa-vistaraḥ |
ādhārādheya-bhāvena gajendra iva darpaṇe || 12 ||
Even the great one who has great qualities in the vicious goes to smallness. With the being of placing foundation is like Gajendra in a mirror.
ajā siṃha-prasādena vane carati nirbhayam |
rāmam āsādya laṅkāyāṃ lebhe rājyaṃ vibhīṣaṇaḥ || 13 ||
The She-goat walks fearlessly in the forest with the kindness of the Lion. In Lanka, having obtained Rama, Vibhishana obtained the kingdom.
vyapadeśe'pi siddhiḥ syād atiśakte narādhipe |
śaśino vyapadeśena śaśakāḥ sukham āsate || 14 ||
In a representation also there may be Perfection in the very capable king. With the representation from the moon, the Rabbit shines happily.
spṛśann api gajo hanti jighrann api bhujaṅgamaḥ |
pālayann api bhūpālaḥ prahasann api durjanaḥ || 15 ||
Even while feeling (sober) the elephant kills, and even the snake while smelling. Even a King while protecting, and even a bad person while laughing.
udyateṣv api śastreṣu dūto vadati nānyathā |
sadaivāvadhya-bhāvena yathārthasya hi vācakaḥ || 16 ||
Also, amongst upheld weapons, the servant speaks, not otherwise. Always, With the pacificstik state of being, is the word of one who emphasizes appropriateness.
svadeśajaṃ kulācāra-viśuddham upadhāśucim |
mantrajñam avasaninaṃ vyabhicāra-vivarjitam || 17 ||
Born in one’s own country, purified by the practice of his family, approved, knowing the Mantras, without a dwelling place, destitute of transgression.
adhīta-vyavahārārthaṃ maulaṃ khyātaṃ vipaścitam |
arthasyotpādakaṃ caiva vidadhyān mantriṇaṃ nṛpaḥ || 18 ||
With the wealth of studied business, native, well known, learned, and indeed the producing of wealth, the King may dispatch such ministers.
rājā mattaḥ śiśuś caiva pramadā dhana-garvitaḥ |
aprāpyam api vāñchanti kiṃ punar labhyate'pi yat || 19 ||
The King, the Drunkard, and indeed the Student, the mad, the ones arrogant of their wealth, and may pursue the unobtainable. what is it which is obtained again?
bhakto guṇī śucir dakṣaḥ pragalbho 'vyasanī kṣamī |
brāhmaṇaḥ paramarmajño dūtaḥ syāt pratibhānavān || 20 ||
The devotee, with good qualities, pure, diligent, boisterous, without evil practice, with forgiveness, Brahmin, is beyond acutely clever, a messenger, may be audacious.
prasādaṃ kurute patyuḥ sampattiṃ nābhivāñchati |
kālimā kālakūṭasya nāpaitīśvara-saṅgamāt || 21 ||
One who does mercy, the wealth of the husband one doesn’t seek. The blackness of poison doesn’t disappear from the confluence of Shiva.
khalaḥ karoti durvṛttaṃ nūnaṃ phalati sādhuṣu |
daśānano 'harat sītāṃ bandhanaṃ syān mahodadheḥ || 22 ||
The bad person makes bad conduct, now he fruits amongst the Sadhus. The Ten-Faced (Ravana) took Sita, there may be bondage of the great ocean.
na sthātavyaṃ na gantavyaṃ durjanena samaṃ kvacit |
kāka-saṅgād dhato haṃsas tiṣṭhan gachaṃś ca vartakaḥ || 23 ||
Not anytime is it to be stayed or gone by the bad person (bad person must not stay nor go sometimes). From association with the crows, the living swan, staying and going, was killed.
durjanair ucyamānāni saṃmatāni priyāṇy api |
akāla-kusumānīva bhayaṃ saṃjanayanti hi || 24 ||
Even the thoughts spoken by bad people are dear. They produce fear, like the flower blooming out of time (or menstruation at the wrong time).
pratyakṣe'pi kṛte doṣe mūrkhaḥ sāntvena tuṣyati |
ratha-kāro nijāṃ bhāryāṃ sajārāṃ śirasākarot || 25 ||
Even in an obvious fault, the fool is pacified by consolation. The Chariot Maker by the head made personal his wife who was with her lover.
paruṣāṇy api yā proktā dṛṣṭā yā krodha-cakṣuṣā |
suprasanna-mukhī bhartuḥ sā nārī dharma-bhājanam || 26 ||
Also grumpy, the husband’s woman who is aforesaid and seen, who is angry-eyed but charmed-faced, is the breaking of Dharma.
nagarastho vanastho vā pāpo vā yadi vā śuciḥ |
yāsāṃ strīṇāṃ priyo bhartā tāsāṃ lokā mahodayāḥ || 27 ||
Residing in the city or residing in the forest, whether if it is Bad or if Pure, the women who has a dearing husband, she has the very fortunate realms.
bhartā hi paramaṃ nāryā bhūṣaṇaṃ bhūṣaṇair vinā |
eṣā virahitā tena śobhanāpi na śobhate || 28 ||
The husband is an ultimate ornament of a woman without ornaments. She separated from him, even though she is auspicious, doesn't not adorn (herself).
tisraḥ koṭyo 'rdha-koṭī ca yāni lomāni mānave |
tāvat kālaṃ vaset svarge bhartāraṃ yo 'nugacchati || 29 ||
Three Crores and a Half Crore is those hairs in a man. During that time he may live in heaven, one who follows the husband.
vyāla-grāhī yathā vyālaṃ balād uddharate bilāt |
tadvad bhartāram ādāya svarga-loke mahīyate || 30 ||
Just as the Panther and She-Crocodile, from strength he upholds from the cave the panther. Like that, having received a husband, she prospers in heaven.
citau pariṣvajya vicetanaṃ patiṃ priyā hi yā muñcati deham ātmanaḥ |
kṛtvāpi pāpaṃ śata-lakṣam apy asau patiṃ gṛhītvā sura-lokam āpnuyāt || 31 ||
She who frees her own body, in the funeral pyre, the beloved wife having embraced the husband who died, even having done which sin 100 lack fold, she may obtain the realm of the gods having embraced that husband.
yasmai dadyāt pitā tv enāṃ bhrātā vānumate pituḥ |
taṃ śuśrūṣeta jīvantaṃ saṃsthitaṃ ca na laṅghayet || 32 ||
But to whom the father may give, or the Brother under the consent of the father, he may want to hear that which is situated and living and not overshadow it.
śataṃ dadyān na vivaded iti vijñasya saṃmatam |
vinā hetum api dvandvam etan mūrkhasya lakṣaṇam || 33 ||
“He may give a hundred and not dispute” this is the belief of the wise. Even without reason, is this attribute of the fool is twofold.
varṇākāra-pratidhvānair netra-vaktra-vikārataḥ |
apy ūhanti mano dhīrās tasmād rahasi mantrayet || 34 ||
Also, by the colors, form, and sounds, from the change in eyes and face, the brave ones guess from the mind; from that in secret one may advise.
vedyānām āturaḥ śreyān vyasanī yo niyoginām |
viduṣāṃ jīvanaṃ mūrkhaḥ sad-varṇo jīvanaṃ satām || 35 ||
The injurer to those fit for pain, to those appointed (for Niyogi) one who is addicted to credit, living to those who are wise, fools who belong to a pious Varna, living to the truthful ones.
bhavet sva-para-rāṣṭrāṇāṃ kāryākāryāvalokane |
cāraś cakṣur mahībhartur yasya nāsty andha eva saḥ || 36 ||
One should be in observing what shall be done and what shall not be done in one's own and kingdom and those of others. A traveler is the eye of the sustainer of the earth (king). He who doesn’t have (a traveler) is indeed blind.
tīrthāśrama-sura-sthāne śāstara-vijñāna-hetunā |
tapasvi-vyañjanopetaiḥ sva-caraiḥ saha saṃvaset || 37 ||
With the reason of knowing the teachers, one should dwell along with those who travel with oneself carrying fans of ascetics, in the area of Tirthas, Ashramas, and gods.
ṣaṭ-karṇo bhidyate mantras tathā prāptaś ca vārtayā |
ity ātmanā dvitīyena mantraḥ kāryo mahī-bhṛtā || 38 ||
By news, a Satkarna lute is differentiated and likewise a mantra is obtained, thus by oneself. With a second, a mantra is doable by the sustainer of the earth (a king).
mantra-bhede hi ye doṣā bhavanti pṛthivī-pateḥ |
na śakyās te samādhātum iti nīti-vidāṃ matam || 39 ||
In the analysis of mantras, whatever faults occur to the lord of the earth, those are not able to be resolved. Thus is the belief of those who know social ethics.
sa kiṃ bhṛtyaḥ sa kiṃ mantrī ya ādāv eva bhūpatim |
yuddhodyogaṃ sva-bhū-tyāgaṃ nirdiśaty avicāritam || 40 ||
What servant is he, what Minister is he, who in the beginning advises a king engaged in war that abandons his own land unhesitatingly?
vijetuṃ prayatetārīn na yuddhena kadācana |
anityo vijayo yasmād dṛśyate yudhyamānayoḥ || 41 ||
One should never try to win over the enemies with war. Uncertain is victory from which one is seen between two fighting (each other).
sāmnā dānena bhedena samastair athavā pṛthak |
sādhituṃ prayatetārīn na yuddhena kadācana || 42 ||
By praise (of Samans), by donations, and by breaking (of trust), either with a combination (of these) or individually, one should try to achieve, never by war.
sarva eva janaḥ śūro hy anāsādita-vigrahaḥ |
adṛṣṭa-para-sāmarthyaḥ sa-darpaḥ ko bhaven na hi || 43 ||
All folk are brave who are not put in war. Who that unseen in the ability of others shall not be full of insolence?
na tathotthāpyate grāvā prāṇibhir dāruṇā yathā |
alpopāyān mahā-siddhir etan-mantra-phalaṃ mahat || 44 ||
Stone is not stood up by living beings or by timber, just like the great Siddhi and the great fruits of his mantras from a small method.
yathā kāla-kṛtodyogāt kṛṣiḥ phalavatī bhavet |
tadvan nītir iyaṃ deva cirāt phalati na kṣaṇāt || 45 ||
Just as farming becomes fruitful from work done over time, in that manner, this (treatise on) ethics, o god, will bear fruit after a long time, not in a second.
dūre bhīrutvam āsanne śūratā mahato guṇaḥ |
vipattau hi mahān loke dhīratvam adhigacchati || 46 ||
In the distance, cowardice; in proximity, boldness, this is the quality of a great one in calamity. That great one in (this) realm goes to bravery.
pratyūhaḥ sarva-siddhīnām uttāpaḥ prathamaḥ kila |
atiśītalam apy ambhaḥ kiṃ bhinatti na bhūbhṛtaḥ || 47 ||
The first affliction is supposedly the obstacle of all Siddhis. What of a king doesn’t even very cold water break up.
balinā saha yoddhavyam iti nāsti nidarśanam |
tad yuddhaṃ hastinā sārdhaṃ narāṇāṃ mṛtyum āvahet || 48 ||
“(A war) should be fought with a strong one”, such a view is not there. That war shall bring hither the death of men and along with the elephants.
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