NEETI SHATAKAM OF BHARTHRUHARI

QUOTES FROM SUBHAASHITA TRISHATEE OF RAJA BHARTRIHARI

Neeti Shakatam

The great philosopher-poet, Bharthruhari, was the King of Ujjain. He was the elder
step brother of the renowned Vikramaaditya. His life presents to us a living account of a
persons transformation from a pleasure-loving king to an ascetic. It was he who gave
us the immortal Subhashita Trishati consisting the trilogy of Neeti Sataka, Sringara
Sataka and Vairagya Sataka which truly reflect his life expeiences as a king, as a lover
and as an ascetic.
Students of Sanskrit are sure to have read selections from Subhashita Trishati which
encompasses almost every experience known to man and pours them forth in beautiful
poetry. It provides philosophy to those interested in it. It provides metrical delight to
lovers of poetry by the use of common meters such as Indravajra, Upendravajra,
Vasantatilaka, Malini, Sikharini, Mandakranta, Sardulavikridita, Sragdhara etc. It
teaches morality to those who would llike lead a moral life. It has some thing in it for
every one who delves into its pages.
Criticism of fools (moorkhanindaa)
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Ajjnah sukhamaaraadhyah sukhataramaaraadhyate visheshajjnah
Jnaanalavadurvidagdham brahmaapi naram na ranjayati 1.2

The ignorant one is easily convinced. It is easier to convince a really knowledgeable
person. But even the Creator himself will not be able to convince a fool who, with his
half-baked knowledge, thinks that he is the wisest person in the world.

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Swaayattamekaantagunam vidhaatraa vinirmitam chchhaadanamajjnataayaah
Visheshatah sarvavidaam samaaje vibhooshanam maunamapanditaanaam 1.6

Brahma has created a unique quality, which is available to any one, for covering ones
ignorance. This quality is silence. Especially in an assembly of all-knowing wise men,
silence becomes the adornment of fools since it keeps their ignorance from coming to
light.

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Yadaa kimchijjnoham dwipa iva madaandhah samabhavam
Tadaa sarvajnosmeetyabhavadavaliptam mama manah
Yadaa kimchit kimchit budhajanasakaashaadavagatam,
Tadaa moorkhosmeeti jwara iva mado me vyapagatah 1.7

When I had a little knowledge I was blind with conceit like a rutty elephant. I thought I
was all-knowing and my vanity was great. Then, gradually, by virtue of my association
with wise men, it dawned on me that knowledge was a vast ocean. My intoxication
vanished like a fever and I realized that I was really a fool.

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shakyo vaarayitum jalena hutabhuk chchhatrena sooryaatapo
Naagendro nishitaankushena samado dandena gourgardabhah
Vyaadhirbheshajasangrahaishcha vividhaih mantraprayogairvisham
Sarvasyaushadhamasti shaastravihitam moorkhasya naastyaushadham 1.10

Fire can be put out by water. An umbrella can be used as protection from the sun.
The rutty elephant can be controlled with an ankush (a weapon with a sharp hook at
one end used by a mahout). A cow or donkey can be herded with a stick. A disease
can be treated with medicines. Poison can be counteracted by chanting mantras. There
is a remedy for everything prescribed in the shaastras. But there is no remedy for the
fool.

Praise of the learned and the wise (vidwatprashamsaa)

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Harturyaati na gocharam kimapi sham pushnaati yatsarvadaa
Hyarthibhyah pratipaadyamaanamanisham praapnoti vriddhim paraam
Kalpaanteshwapi na prayaati nidhanam vidyaakhyamantardhanam
Yeshaam taan prati maanamujjhatha nripaah kastaissaha spardhate 1.14

It is not visible to the thief. It always bestows on the possessor joy and happiness.
The more it is imparted to those who want it the more it increases. Even after ages it
never perishes. It is vidya (learning, knowledge) which is an internal wealth. O Kings!
Do not pride yourselves before those who possess such wealth of knowledge. Who can
compete with them?

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Keyooraani na bhooshayanti purusham haaraa na chandrojjwalaa
Na snaanam na vilepanam na kusumam naalamkritaa moordhajaah
Vaanyekaa samalankaroti purusham yaa samskritaa dhaaryate
Ksheeyantekhila bhooshanaani satatam vagbhooshanam bhooshanam 1.18

Glittering gold and diamond ornaments, bathing, sandal wood paste for the body,
flowers and adornments for the head do not really embellish a person. The greatest
adornment of a person is refined and soft speech. All other articles of adornment pale
into insignificance before such speech.

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Kshaantishchet kavachena kim? Kimaribhih krodhosticheddehinaam
Jnaatishchedanalena kim? Yadi suhrit divyaushadhaih kim phalam
Kim sarpairyadi durjanaah kimu dhanairvidyaanavadyaa yadi
Vreedaa chetkimu bhooshanaih sukaviataa yadyasti raajyena kim 1.20


If one has patience (endurance) what is the use of a shield? If one has anger what if
enemies are there, anger being the greatest enemy. If a person has relatives he
should not worry about fire because the relatives will generate enough heat for him. If
one has a friend that friend will do the work of highly effective medicines. If one is in
the company of evil men, such evil men will do the work of a poisonous snake. If one
has unblemished learning there is no use of wealth as learning is inexhaustible wealth.
If one has shyness (modesty) gold and diamond adornments are of no use. If one has
beautiful and ennobling poems and literature, the resultant happiness is more than
having a kingdom.


Praise of self-respect and valour (maanashaurya prashamsaa)

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Daakshinyam swajane dayaa parijane shaathyam sadaa durjane
Preetih saadhujane nayo nripajane vidwajjaneshwaarjavam
Shauryam shatrujane kshamaa gurujane kaantaajane dhrishtataa
Ye chaivam purushaah kalaasu kushalaasteshweva lokasthitih 1.21


Those who are skilled in the art of interpersonal relationships show generosity towards
relatives, kindness to servants, severity to evil men, devotion to saintly persons,
diplomacy towards kings, straightforwardness where learned persons are concerned,
valour towards enemies, patience towards elders and tactfulness with women. The
world depends on the skill of such people.


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Prarabhyate na khalu vighnabhayena neechaih
Praarabhya vighnavihataa viramanti madhyaah
Vighnaih punah punarapi pratihanyamaanaah
Prarabdhamuttama janaah na parityajanti 1.26


There are three categories of persons who contemplate an undertaking. At the lowest
level are those who never start off for fear of encountering obstacles. Those at the
middle level start the project but, at the first sign of obstacles, withdraw themselves
from the endeavour. At the top level are those who, in spite of repeated obstacles,
persist in their endeavour until they take the undertaking to a successful conclusion.

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Kshutkshaamopi jaraakrishopi shithilapraayopi kashtaamdashaa-
Maapannopi vipannadeedhitirapi praaneshu nashyatswapi
Mattebhendra-vibhinna-kumbha-kavala-graasaika-baddha-sprihah
Kim jeernam trinamatti maanamahataamagresara kesaree 1.28



The Lion, King of the forest, who breaks the head of the elephant and bites into its
flesh to satisfy his hunger, will never stoop to the level of eating dry grass. He may
be famished by hunger and weakened by old age. His limbs may have lost their
flexibility and his condition may be miserable and even his life may be ebbing out of his
body. But he will never do anything which is beneath his dignity and majesty as the
King of the forest. Similar is the nature of men of substance and majesty.

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Swalpa-snaayu-vasaavaseka-malinam nirmamsamapyasthikam
Shwaa labdhwaa paritoshameti na tu tattasya kshudhaa shaantaye
Simho jambukamankamaagatamapi tyaktwaa nihanti dwipam
Sarvah krichchhragatopi vaajnchchhati janah satwaanuroopam phalam 1.29

The dog is satisfied with a piece of bare bone which is dirty with a little blood and fatty
substance on it though it is not sufficient to satisfy its hunger. The lion, on the other
hand, ignores the jackal within its reach and kills a mighty elephant for his meal. Men
of majesty, though passing through a difficult period of their life, do not want to
compromise their dignity and will accept only something befitting their dignity and
strength.

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Parivartini samsaare mritah ko vaa na jaayate
Sa jaato yena jaatena yaati vamshah samunnatim 1.31

In this world of constant change who does not take birth after one dies ? But one who
takes his clan to greater heights is the one really born.


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Simhashshishurapi nipatati madamalinakapolabhittishu gajeshu
Prakritiriyam sattwavataam na khalu vayastejaso hetuh 1.36

Even a lion cub attacks a rutty elephant and breaks its head. This is the nature of men
of strength and majesty. Age does not affect their prowess.

Praise of wealth (Dravya prashamsaa)

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Jaatiryaatu rasaatalam gunaganastasyaapyadho gachchhataam
Sheelam shailatataatpatatwabhijanaah sandahyataam vahninaa
Shourye vairini vajramaashu nipatatwarthostu na kevalam
Yenaikena vinaa gunaastrinalavapraayaah samastaah ime 1.38

Let the jaati (caste, occupation) sink to the nether world. Let all good qualities go
down deeper still. Let good conduct fall from the top of a hill. Let all relatives be burnt
in a fire. Let valour against the enemy be struck by thunderbolt. Let us have only
wealth (money). Without money all good qualities are nothing more than a bundle of
grass.

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Yasyaasti vittam sa narah kuleenah sa panditah sa shrutavaan gunajnah
Sa eva vaktaa sa cha darshaneeyah, sarve gunaah kaanchanamaashrayanti 1.40

If one has wealth he is considered born of a good family. He is learned, he recognizes
good qualities, he is an orator, he is handsome etc. All these qualities are attributed to
a man possessing wealth whether or not these qualities actually reside
in him.

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Daanam bhogo naashastisrogatayo bhavanti vittasya
Yo na dadaati na bhungkte tasya triteeyaa gatirbhavati. 1.42

Giving to others, enjoying oneself or losing it these are the only ways for utilising
wealth. If one does not give to others or enjoy himself, it will result in the third course
i.e. loss of wealth (either by theft, deceit, fire or squandering).

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Raajan dudhukshasi yadi kshitidhenumenaam,
Tenaadya vatsamiva lokamamum pushaana
Tasmishcha samyaganisham paripushyamaane
Naanaaphalam phalati kalpalateva bhoomih 1.44

O King! The earth (land) over which you rule is like a cow. If you want to milk the cow
you should nourish the calf, your subjects, with the milk of the cow. If you do this
always diligently the earth will yield you all its resources in abundance like a wish-
yielding creeper (kalpalataa)

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Aajnaa keertih paalanam brahmanaanaam
Daanam bhogo mitrasamrakshanam cha
Yeshaamete shadgunaah na pravruttaah
Korthasteshaam paarthivopaashrayena 1.47


Power, fame, care of brahmins, charity, enjoyment of the fruits of wealth and
protection of ones friends if these six are not in a person serving the king, then what
is the use of being in the service of the king?

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Re re chataka saavadhaanamanasaa mitra kshanam shrooyataam
Ambhodaa bahavo hi santi gagane sarvepi naitaadrushaah
Kechit vrishtibhiraardrayanti vasudhaam garjanti kechit vruthaa
Yam yam pashyasi tasya tasya purato maa broohi deenam vachah 1.50

O Friend chaataka! Listen carefully to what I am saying. There are so many clouds in
the sky but all of them are not of the same character. Some of them drench the earth
with precious rain. Some others do nothing but thundering. They do not yield a drop of
water. Therefore do not beg for water before every cloud you seen in the sky.

[ Note: The legenday bird chataka is supposed to quench its thirst only from water
from the clouds. Here clouds are the kings. And the chataka birds are those who want
to make a living by serving the king. Here is advice to such persons that they should
not approach all and sundry. Only a few kings are generous, others only boast of
themselves but are stingy.]

Criticism of evil men (durjana Nindaa )

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Akarunatwamakaaranavigrahah paradhane parayoshiti cha sprihaa
Swajana bandhujaneshwasahishnutaa Prakritisiddhamidam hi duraatmanaam 1.51

Cruelty, fighting with others for no reason whatsoever, desire for others wealth and
women, jealousy at the prosperity of relatives and other family members men of evil
mind are naturally endowed with these bad qualities.

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Durjanah parihartavyo vidyayaalamkritopi san
Maninaa bhooshitah sarpah kimasau na bhayamkarah? 1.52

Evil men should be avoided though they may be learned. Is a serpent adorned with a
jewel (naaga maanikya) less frightening? [Note: Legend has it that good serpents
have a luminous stone (maanikya) on top of their hood]

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Lobhashchedagunena kim pishunataa yadyasti kim paatakaih
Satyam chettapasaa cha kim shuchimano ydyasti teerthena kim
Saujanyam yadi kim janaih sumahimaa yadyasti kim mandanaih
Sadvidyaa yadi kim dhanairapayasho yadyasti kim mrityunaa 1.54


If one has greed what is the need for other bad qualities? If one is a backbiter what is
the need for evil deeds? If one has Truth what is the need for tapas? If one is pure of
mind what is the need for teertha (holy rivers, lakes, sea etc.)? If one is of good
conduct what is the need for friends ? If one has fame what is the use of ornaments?
If one has right learning why does he need wealth? If one is infamous why does he
need death? [ Note: The idea is that for one possessing the quality listed first, the
quality listed second is redundant. The first quality is adequate without the second.]


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Maunaanmookah pravachanapatuh vaachako jalpako vaa
Dhrushtah paarshwe vasati cha tathaa dooratashchaapragalbhah
Kshaantyaa bheeruryadi na sahate praayasho naabhijaatah
Sevaadharma paramagahano yoginaamapyagamyah 1.57

Here the poet lists the difficulty of serving the King or other wealthy person. If the
person serving is silent he is considered dumb. If he is a good orator he is dubbed a
chatterbox or a babbler. If he stays near he is termed impudent. If he stays away he
is called a fool. If he forgives he is timid. If he cannot endure he does not come from
a good family. The duties of a servant are such that even yogis may find difficult to
approach.

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Aaarambha gurvee kshayinee kramena
Laghwee puraa deerghamupaiti pashchaat
Dinasya poorvaardha paraardha bhinnaa
Chchhaayeva maitree khalasajjanaanaam 1.59

In the forenoon the shadow of a person is long as the Sun rises. It gradually becomes
shorter until the Sun is at the zenith. In the afternoon the shadow is short to begin
with but becomes gradually longer until the Sun sets. The friendship of evil men, like
the shadow of the forenoon, is long to start with but gradually fizzles out. On the other
hand, the friendship of good men is like the shadow of the afternoon. It is short to
start with and gradually becomes longer(closer) over a period.

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Mrigameenasajjanaanaam trinajalasantoshavihitavritteenaam
Lubdhaka dheevara pishunaa nishkaaranameva vairino jagati 1.60

Deer, fish and good men live on grass, water and contentment respectively. But the
hunter, the fisherman and the backbiter, respectively, are their enemies without any
reason. This is the nature of evil men.



Praise of good men (sujanaprashamsa)

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Sampatsu mahataam chittam bhavatyutpalakomalam
Aapatsu cha mahaashaila shilaasanghaata karkasham 1.61

In good times the heart of great men is soft as the petals of the lotus flower. In bad
times, however, it becomes as hard as the rocks of the mountain.

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Vaajnjhaa sajjanasangatau paragune preetirgurau namrataa
Vidyaayaam vyasanam swayoshiti ratih lokaapavaadaat bhayam
Bhaktih shoolini shaktiraatmadamane samsargamuktih khale-
shwete yeshu vasanti nirmalagunaastebhyo mahadbhyo namah 1.62

salutations to those great men in whom reside such sterling qualities as the desire for
friendship with the good, appreciation of good qualities in others, humility before the
guru, thirst for knowledge, find conjugal pleasure in ones own wife, fear of scandals
about ones character, devotion to Lord Shiva, power to control ones mind and
avoiding the company of evil men.

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Vipadi dhairyamathaabhyudaye kshamaa
Sadasi vaakpatutaa yudhi vikramah
Yashasi chaabhiruchirvyasanam shrutau
Prakriti siddhamidam hi mahaatmanaam 1.63

Great men are naturally endowed with such qualities as courage in times of misfortune,
patience when the times are good, oratory skills in an assembly, valour in battle, desire
to earn fame and addiction to acquisition of knowledge.

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Santaptaayasi samsthitasya payaso naamaapi na shrooyate
Muktaakaaratayaa tadeva nalineepatrasthitam raajate
Madhye saagarashuktimadhyapatitam tanmouktikam jaayate
Praayenaadhama madhyamottamagunaah samsargato dehinaam 1.66

A drop of water in contact with hot iron evaporates in no time and is lost. The same
drop of water on a lotus leaf shines taking the shape of a pearl. If the drop of water
gets into a pearl oyster it becomes pearl itself. This analogy can be applied to humans.
The qualities one acquires depend on the quality of the person with whom one
associates. The three illustrations given relate to association with people with levels of
low, medium and high quality

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Preenaati yah sucharitaih pitaram sa putro
Yadbhartureva hitamichchhati tatkalatram
Tanmitramaapadi sukhe cha samakriyam yat
Etattrayam jagati punyakrito labhante 1.67

A son is one who, by his good conduct and character, pleases ones father. A wife is
one who always thinks of her husbands good. A friend is one whose behaviour
remains constant in misfortune and good fortune. Only people who have earned merit
(punya) by doing good deeds will be blessed with such a son, wife and friend.



Praise of helping others (paropakaara stuti)

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Bhavanti namraastarava phalodgamaih
Navaambubhirbhoomivilambino ghanaah
Anuddhataah satpurushaah samriddhibhih
Swabhaava evaisha paropakaarinaam 1.70


Tress laden with fruits bend down (so that people may enjoy the fruits). Clouds laden
with water come down (in the form of rain cooling the earth and watering plants and
trees). In the same way noble men do not become conceited when fortune embraces
them but use their wealth to help others. This is the nature of persons who are always
eager to be of help to fellow humans.
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Paapaannivaarayati yojayate hitaaya
Guhyam nigoohati gunaan prakateekaroti
Aapadgatam cha na jahaati dadaati kaale
Sanmitralakshanamidam pravadanti santah 1.72


Saintly persons say that the mark of a true friend is preventing one from committing
sinful actions, putting one on the path that will lead to good only, keeping ones
secrets, bringing out the innate qualities in one, not forsaking when one is in trouble
and giving one whatever is required at the appropriate time.

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Ete satpurushaah pararthaghatakaah swaarthan parityajya ye
Saamaanyaastu paraarthamudyamabhritah swaarthaavirodhena ye
Temee maanusha raakshasaah parahitam swaarthaaya nighnanti ye
Ye tu ghnanti nirarthakam parahitam te ke na jaaneemahe 1.74

Those are the greatest souls who, for the sake of helping others, forsake their own
interests or comforts. Those are among the ordinary run of people who, without
compromising their own interests, engage themselves in helping others. Those are
verily demons in the shape of men who, for the sake of their selfish ends, put
obstacles in the way of others and spoil their endeavours. What can be said about
those who, without any purpose, come in the way of others welfare? We do not
know.

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Ksheerenaatmagatodakaaya hi gunaah dattaah puraa tekhilaah
Ksheerottapamavekshya tena payasaa swaatmaa krishaanau hutah
Gantum paavakamunmanastadabhavat drishtwaa tu mitraapadam
Yuktam tena jalena shaamyati sataam maitree punastweedrishee 1.77

Milk gave all its qualities to water that was mixed with it. When milk was being heated
on a fire water, unable to bear the suffering of its friend, sacrificed itself in the fire (i.e.
water in the milk evaporated). Milk, in turn, finding water in trouble, itself comes up in
the boiling pot to offer itself to the fire. But, mixed with water again, it settle downs to
the previous level. The friendship of good people is like this. Each is prepared to
sacrifice himself to save the other.

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Manasi vachasi kaaye punyapeeyooshapoornaa-
stribhuvanamupakaarashrenibhih preenayantah
Paragunaparamaanoon parvateekritya nityam
Nijahridi vikasantah santi santah kiyantah 1.79

There are only a handful of good people in this world who, in thought, word and body
(deed) are full of the sweetness of nectar. Such people please the three worlds by their
continuous efforts for helping others. Their hearts fill with joy when they find even an
iota of good in others and shower high praise on such good qualities.

Praise of courage and determination (dhairya-gunagaana)


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Ratnairmahaabdheh tutushurna devaah
Na bhejire bheemavishena bheetim
Sudhaam vinaa na prayayurviraamam
Na nishchitaarthaadwiramanti dheeraah 1.82

The Devas, while churning the milky ocean, got invaluable jewels but they were not
content with that. Even poison from the churning could not deter them from their
goal. They were determined not to stop until thery obtained the nectar. Those of
strong will and determination never stop until they realize their objective.

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Kwachit bhoomau shayyaa kwachidapi cha paryankashayanam
Kwachichchhaakaahaarah kwachidapi cha shaalyodanaruchih
Kwachitkanthaadhaaree kwachidapi cha divyaambaradharo
Manaswee kaaryaarthee na ganayati dukham na cha sukham 1.83

Those of courage and determination may sleep on the hard earth or on a soft bed,
may eat a meal of vegetables or enjoy the taste of fine rice, clothe themselves in
tatters or put on fine clothes. These diametrically opposite states do not deter them
from their objective. They are focused on their goal and do not care for pleasure or
pain.


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Aishwaryasya vibhhooshanam sujanataa shauryasya vaaksamyamo
Jnaanasyopashamah, shrutasya vinayo vittasya paatre vyayah
Akrodhastapasah Kshamaa prabhaviturdharmasya nirvyaajataa
Sarveshaamapi sarvakaaranamidam sheelam param bhooshanam 1.84


Affluence is adorned by goodness, valour by not boasting, knowledge by control of the
senses, scholarship by modesty, wealth by giving to the deserving, tapas by the
absence of anger, power by forgiveness and dharma by Truth. All good qualities of
men are embellished by good conduct.

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Nindantu neetinipunaa yadi vaa stuvantu
Lakshmeeh samaavishatu gachchhatu vaa yatheshtam
Adyaiva vaa maranamastu yugaantare vaa
Nyaayaatpathah pravichalanti padam na dheeraah 1.85


Those of courage and determination will not ever deviate from the righteous path
whether knowers of codes of conduct (neeti nipunaah) praise or blame them ,
whether Goddess Lakshmi (wealth) comes to them or leaves them, whether death
comes immediately or after ages.
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On Fate (Destiny) (bhaagya, daiva)

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Bhagnaashasya karandapinditatanoh mlaanendriyasya kshudhaa
Kritwaakhurvivaram swayam nipatito naktam mukhe bhoginah
Triptastatpishitena satwaramasau tenaiva yaata pathaa
Lokaah pashyata daivameva hi nrinaam vriddhau kshaye kaaranam 1.86

A snake, caught by a snake charmer, was put in a round casket made of cane. It was
lying inside the casket coiled and afflicted by hunger. All its senses had become weak
and it had no hope of getting out. Then, during the night, a rat made a whole in the
casket and got into it. The snake caught the rat and satisfied its hunger. It then
escaped through the very hole the rat had made. It is clear that only fate (destiny) is
behind the fortunes or misfortunes of men.

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Chchhinnopi rohati taruh ksheenopyupacheeyate punashchandrah
Iti vimrishantah santah santapyante na viluptaa loke 1.87

A tree sprouts again after it is cut, the moon waxes again after waning. Contemplating
thus and consoling themseleve that is their fate, good men do not grieve in times of
misfortune.

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Netaa yasya brihaspatih praharanam vajram suraah sainikaah
Swargo durgamanugrahah kila harerairaavato vaaranah
Ityaishwaryabalaanwitopi balibhirbhagnah paraih sangare
Tadvyaktam varameva daivasharanam dhigdhigvrithaa paurusham 1.88


Indra has Brihaspati as his guru, vajraayudha as his weapon, , devas as his army,
Heaven as his fort and Airawata as his elephant. He has also the blessings of Hari.
In spite of all this he is defeated by the powerful asuras. It is clear that it is better to
take refuge in fate (daivam). Fie on human effort.

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Kharvaato divaseshwarasya kiranaih santaapite mastake
Gachchhan deshamanaatapam drutagatistalasya moolam gatah
Tatraapyasya mahaaphalena patataa bhagnam sashabdam shirah
Praayo gachchhati yatra daiva hatakah tatraiva yaantyaapadah 1.89



A wayfarer, his bald head exposed to the heat of the sun, hastened to take shelter
under a palmyrah tree. No sooner had he come under the shade of the tree, his head
was broken with a great sound by the big fruit falling from the tree. Wherever an ill-
fated person goes misfortune follows him.


karma

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Bhrahmaa yena kulaalavanniyamito brahmaanda bhaandodare
Vishnuryena dashaavataara gahane kshipto mahaa sankate
Rudro yena kapaalapaaniputake bhikshaatanam sevate
Sooryo bhraamyati nityameva gagane tasmai namah karmane 1.94

Salutations to karma which has made Brahma a potter (creator) in the universe, which
has put Vishnu in difficult circumstances through His ten incarnations, which has made
Shiva beg for alms with a container made of the human skull and at the bidding of
which the Sun wanders in the sky every day.

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Naivaakrutih phalati naiva kulam na sheelam
Vidyaapi naiva na cha yatnakritaani seva
Bhaagyaani poorva tapasaa khalu sanchitaani
Kaale phalanti purushasya yathaiva Vrikshaah 1.95

An attractive form, noble lineage, good conduct, scholarship, efforts made to serve
kings or wealthy persons all these are of no consequence. Only the merit earned and
accumulated by the meritorious deeds (tapas) of the previous births will yield the
desired results like trees which yield their fruits at the appropriate time.

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Vane rane shatru jalaagnimadhye, mahaarnave parvatamastake vaa
Suptam pramattam vishamasthitam vaa rakshanti punaayni puraakritaani


Only the fruits of meritorious acts done in the past can save a person lost in a forest,
fighting a battle, facing enemies, engulfed by water or fire, in the vast ocean or on the
mountain top while sleeping, inadvertent or facing difficult situations.

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Bheemam vanam bhavati yasya puram pradhaanam
Sarvo janah swajanataamupayaati tasya
Kritsnaa cha bhoorbhavati sannidhiratnapoorna
Yasyaasti poorvasukritam vipulam narasya 1.100


A dense forest becomes the capital city, all people become friends and the whole
world becomes full of valuable treasures for the one who has accumulated in previous
births fruits of meritorious actions (punya).

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Ko laabho gunisangamah kimasukham praajnetaraih sangatih
Kaa haanih samayachyutih nipunataa kaa dharmatattve ratih
Kah shooro vijitendriyah priyatamaa kaanuvrataa kim dhanam
Vidyaa kim sukhamapravaasagamanam raajyam kimaajnaaphalam 1.102

What is gain? Company of good people. What is pain? Company of fools. What is
loss? Wastage of time. What is skill? Passion for the principles of dharama. Who is
valiant? One who has conquered his senses. Who is dear to the husband? A wife who
follows in the footsteps of the husband. What is wealth? Learning. What is happiness?
Not being in a far away land. What is kingdom? The power to command people.

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Kaantaa kataaksha vishikhaa na dahanti yasya
Chittam na nirdahati kopakrishaanutaapah
Karshanti bhoorivishayaashcha na lobhapaashaih
Lokatrayam jayati kritsnamidam sa dheerah 1.106

One who does not burn in the fire of passion generated by the eye-arrows of beautiful
women, who is not subjected to the heat of anger, whom the pleasures of the senses
do not drag with ropes of greed that person of adamantine heart conquers all the
three worlds.