संस्कृतम्

जीवनस्य लक्ष्यमेव संस्कृतस्य वर्धनम्

Category Archives: पञ्चतन्त्रम्

पौलस्त्यः कथमन्यदारहरणे

पौलस्त्यः कथमन्यदारहरणे दोषं न विज्ञातवान्
रामेणापि कथं न हेमहरिणस्यासम्भवोऽलक्षितः।
अक्षैस्चापि युधिष्ठिरेण सहसा प्राप्तो ह्यनर्थः कथम्
प्रत्यासन्न-विपत्ति-मूढ-मनसां प्रायो मतिः क्षीयते॥४॥
— मित्रसम्प्राप्तिर्नाम द्वितीये तन्त्रे
paulastyaḥ kathamanyadāraharaṇe doṣaṁ na vijñātavān
rāmeṇāpi kathaṁ na hemahariṇasyāsambhavo’lakṣitaḥ|
akṣaiscāpi yudhiṣṭhireṇa sahasā prāpto hyanarthaḥ katham
pratyāsanna-vipatti-mūḍha-manasāṁ prāyo matiḥ kṣīyate||4||
— mitrasamprāptirnāma dvitīye tantre
How come the grandson of Pulastya (Ravana) failed to see that it is wrong to abduct another’s wife!
How come Rama failed to see that a golden deer could never exist!
How come Yudhishthira that gambling would lead to misery?
Attaching to evil dims senses and clouds the intellect!

See also: विनाशकाले-विपरीतबुद्धिः

उपकारिषु यः साधुः

उपकारिषु यः साधुः साधुत्वे तस्य को गुणः।
अपकारिषु यः साधुः स साधुः सद्भिरुच्यते॥२७०॥
—मित्रभेदः नाम प्रथमे तन्त्रे
upakāriṣu yaḥ sādhuḥ sādhutve tasya ko guṇaḥ|
apakāriṣu yaḥ sādhuḥ sa sādhuḥ sadbhirucyate||270||
—mitrabhedaḥ nāma prathame tantre
One who is good, when being helped/favoured, what is great (surprising) about his goodness?
When being wronged, one who still remains kind/helpful, he is [indeed] said to be good, by the learned.

आत्मनः शक्तिम् उद्वीक्ष्य

आत्मनः शक्तिम् उद्वीक्ष्य मनोत्साहं च यो व्रजेत्।
बहून् हन्ति स एकोऽपि क्षत्रियान् भार्गवो यथा॥२५९॥
—मित्रभेदः नाम प्रथमे तन्त्रे भासुरकाख्य-सिंह कथा ८
ātmanaḥ śaktim udvīkṣya manotsāhaṁ ca yo vrajet|
bahūn hanti sa eko’pi kṣatriyān bhārgavo yathā||259||
—mitrabhedaḥ nāma prathame tantre bhāsurakākhya-siṁha kathā 8
A hero who goes forth girt in energy and pride, having taken the measure of his own power and strength
Can single-handled smite his foes, even as Bhārgava (Paraśurāma) hacked down the warriors.

निर्विषेणापि सर्पेण

निर्विषेणापि सर्पेण कर्तव्या महती फणा।
विषं भवतु वा माऽभूत् फणटोपो भयङ्करः॥२२५॥
—मित्रभेदः नाम प्रथमे तन्त्रे
nirviṣeṇāpi sarpeṇa kartavyā mahatī phaṇā|
viṣaṁ bhavatu vā mā’bhūt phaṇaṭopo bhayaṅkaraḥ||225||
—mitrabhedaḥ nāma prathame tantre
Even by a non-poisonous snake, it is important to hiss and expand its hood.
Whether or not it has poison, the [sight of the] hood is itself scary.

दुर्मन्त्रान्नृपतिर्विनश्यति

दुर्मन्त्रान्नृपतिर्विनश्यति यतिः सङ्गात् सुतो लालसात्
विप्रोऽनध्ययनात् कुलं कुतनयाच्छीलं खलोपासनात्।
मैत्री चाप्रणयात् समृद्धिरनयात् स्नेहः प्रवासाश्रयात्
स्त्री गर्वादनवेक्षणादपि कृषिस्त्यागात् प्रमादाद्धनम्॥१८०॥
—मित्रभेदः नाम प्रथमे तन्त्रे देवशर्मा-परिव्राजक कथा ४
durmantrānnṛpatirvinaśyati yatiḥ saṅgāt suto lālasāt
vipro’nadhyayanāt kulaṁ kutanayācchīlaṁ khalopāsanāt|
maitrī cāpraṇayāt samṛddhiranayāt snehaḥ pravāsāśrayāt
strī garvādanavekṣaṇādapi kṛṣistyāgāt pramādāddhanam||180||
—mitrabhedaḥ nāma prathame tantre devaśarmā-parivrājaka kathā 4
A king is ruined by bad advice; an ascetic, by company; a child by pampering;
A brāhmaṇa by lack of learning; a noble family by evil sons; virtuous conduct by serving the base;
Friendship from want of regard; investment by mismanagement; affection from long absence/separation;
And a woman by pride; a farm, from neglect; wealth, through misdirected charity

स्फुटवक्ता न वाञ्चकः

निःस्पृहो नाधिकारी स्यान्नाकामी मण्डनप्रियः।
नाविदग्धः प्रियं ब्रूयात् स्फुटवक्ता न वाञ्चकः॥१७५॥
— मित्रभेदः नाम प्रथमे तन्त्रे देवशर्म-परिव्राजक कथा ४
niḥspṛho nādhikārī syānnākāmī maṇḍanapriyaḥ|
nāvidagdhaḥ priyaṁ brūyāt sphuṭavaktā na vāñcakaḥ||175||
— mitrabhedaḥ nāma prathame tantre devaśarma-parivrājaka kathā 4
One without ambition does not hold an authoritative position; One  fallen out of love does not care to adorn himself.
One who lacks learning displays no eloquence; One who is blunt in speech is never a cheat!

प्राकाश्यं स्वगुणोदयेन गुणिनः

कौशेयं कृमिजं सुवर्णम् उपलाद्दुर्वाऽपि गोरोमतः
पङ्कात् तामरसं शशाङ्क उदधेरिन्दीवरं गोमयात्।
काष्ठादग्निरहेः फणादपि मणिर्गोपित्ततो रोचना
प्राकाश्यं स्वगुणोदयेन गुणिनो गच्छन्ति किं जन्मना॥१०३॥
—मित्रभेदः नाम प्रथमे तन्त्रे
kauśeyaṁ kṛmijaṁ suvarṇam upalāddurvā’pi goromataḥ
paṅkāt tāmarasaṁ śaśāṅka udadherindīvaraṁ gomayāt|
kāṣṭhādagniraheḥ phaṇādapi maṇirgopittato rocanā
prākāśyaṁ svaguṇodayena guṇino gacchanti kiṁ janmanā||103||
—mitrabhedaḥ nāma prathame tantre
Silk is spun by a [humble] worm; gold is born of a rock; the holy dūrvā grass springs from a cow’s hair;
The lotus, from mud; the moon, from ocean; the beetle from dung;
Fire flashes out of wood; the emerald, from a serpent’s hood; orpiment, from the bile of cow;
A person of merit shines by the light of his own merits; of what consequence is birth?

मृतैः सम्प्राप्यते स्वर्गो

मृतैः सम्प्राप्यते स्वर्गो जीवद्भिः कीर्तिरुत्तमा।
तदुभावपि शूराणां गुणावेतौ सुदुर्लभौ॥३३३॥
— मित्रभेदः नाम प्रथमे तन्त्रे मदोत्कट-सिंह कथा ११
mṛtaiḥ samprāpyate svargo jīvadbhiḥ kīrtiruttamā|
tadubhāvapi śūrāṇāṁ guṇāvetau sudurlabhau||333||
— mitrabhedaḥ nāma prathame tantre madotkaṭa-siṁha kathā 11
By those who die, heaven is attained; by those who live, the utmost glory is obtained.
Both of these are great and extremely rare qualities, found in the very brave!

I feel compelled to quote Lord Shri Krishna’s verses in the second chapter of श्रीमद्भगवद्गीता—
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥ २-३२॥
yadṛcchayā copapannaṁ svargadvāramapāvṛtam|
sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam || 2-32||
O Partha, Arjuna, lucky [indeed] are the Kshatriyas who get such an unsolicited opportunity for war; which opens the doors to heaven.
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥ २-३७॥
hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm|
tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ || 2-37||
Die, and you will win heaven; conquer, and you enjoy sovereignty of the earth; therefore, stand up, O son of Kunti, determined to fight.

ययोरेव समं वित्तम्

ययोरेव समं वित्तं ययोरेव समं कुलम्।
तयोर्मैत्री विवाहश्च न तु पुष्टविपुष्टयोः॥३०४॥
— मित्रभेदः नाम प्रथमे तन्त्रे चण्डरव नाम शृगाल कथा १०
yayoreva samaṁ vittaṁ yayoreva samaṁ kulam|
tayormaitrī vivāhaśca na tu puṣṭavipuṣṭayoḥ||304||
— mitrabhedaḥ nāma prathame tantre caṇḍarava nāma śṛgāla kathā 10
Those who are equal in wealth, and those who are equal in lineage.
Between them does friendship and marriage occur, not between opposites (strong and the weak?)

स्वभावो नोपदेशेन

स्वभावो नोपदेशेन शक्यते कर्तुम् अन्यथा।
सुतप्तमपि पानीयं पुनर्गच्छति शीतलम्॥२८०॥
यदि स्यच्छीतलो वह्निः शीतांशुर्दहनात्मकः।
न स्वभावोऽत्र मर्त्यानां शक्यते कर्तुमन्यथा॥२८१॥
— मित्रभेदः नाम प्रथमे तन्त्रे मन्द-विसर्पिणी नाम यूका कथा ९
svabhāvo nopadeśena śakyate kartum anyathā|
sutaptamapi pānīyaṁ punargacchati śītalam||280||
yadi syacchītalo vahniḥ śītāṁśurdahanātmakaḥ|
na svabhāvo’tra martyānāṁ śakyate kartumanyathā||281||
— mitrabhedaḥ nāma prathame tantre manda-visarpiṇī nāma yūkā kathā 9
By advice, the basic nature [of people] cannot be changed.
Even though heated to boiling, water still turns cold [by nature].
Even if fire becomes cold and the moon begins to scorch;
The basic nature of people can never be changed!

सम्प्राप्तो योऽतिथिः सायम्

सम्प्राप्तो योऽतिथिः सायं सूर्योढे गृहमेधिनाम्।
पूजया तस्य देवत्वं प्रयान्ति गृहमेधिनः॥१८१॥
—मित्रभेदः नाम प्रथमे तन्त्रे देवशर्मा-परिव्राजक कथा ४
samprāpto yo’tithiḥ sāyaṁ sūryoḍhe gṛhamedhinām|
pūjayā tasya devatvaṁ prayānti gṛhamedhinaḥ||181||
—mitrabhedaḥ nāma prathame tantre devaśarmā-parivrājaka kathā 4
On receiving a guest during the evening, at the time of sunset, by the householder.
By worshipping such a guest, the householder attains great heights (देवत्वम्).
By worshipping such a guest, the householder attains great heights (devatvam).

स्वप्नवाक्यात् तथा मदात्

शुभं वा यदि पापं यन्नॄणां हृदि संस्थितम्।
सुगूढमपि तज्ज्ञेयं स्वप्नवाक्यात् तथा मदात्॥१४५॥
—मित्रभेदः नाम प्रथमे तन्त्रे दन्तिल-गोरम्भ कथा ३
śubhaṁ vā yadi pāpaṁ yannṝṇāṁ hṛdi saṁsthitam|
sugūḍhamapi tajjñeyaṁ svapnavākyāt tathā madāt||145||
—mitrabhedaḥ nāma prathame tantre dantila-gorambha kathā 3
Good [things] or sinful [things], whatever is in the heart of men.
Even the very secretive [things], can be known from their utterances during their dream, or when they are wild!

दीक्षितः शिवमन्त्रेण

शूद्रो वा यदि वान्योऽपि चण्डालोऽपि जटाधरः।
दीक्षितः शिवमन्त्रेण स भस्माङ्गी शिवो भवेत्॥१७८॥
षडक्षरेण मन्त्रेण पुष्पम् एकमपि स्वयम्।
लिङ्गस्य मूर्ध्नि यो दद्यान्न स भूयोऽभिजायते॥१७९॥
—मित्रभेदः नाम प्रथमे तन्त्रे देवशर्मा-परिव्राजक कथा ४
śūdro vā yadi vānyo’pi caṇḍālo’pi jaṭādharaḥ|
dīkṣitaḥ śivamantreṇa sa bhasmāṅgī śivo bhavet||178||
ṣaḍakṣareṇa mantreṇa puṣpam ekamapi svayam|
liṅgasya mūrdhni yo dadyānna sa bhūyo’bhijāyate||179||
—mitrabhedaḥ nāma prathame tantre devaśarmā-parivrājaka kathā 4
A śūdra or a wild(?) or even a caṇḍāla or an ascetic,
He who has been initiated into the mantra of Śiva and has smeared his body with bhasma (ash) is Śiva himself.
Uttering the six-syllabled mantra (om namaḥ śivāya), even if one flower is offered,
On the head of the Śivaliṅga, that person is not born again.

धिगर्थः कष्टसंश्रयः

अर्थानाम् अर्जने दुःखं अर्जितानां च रक्षणम्।
नाशे दुःखं व्यये दुःखं धिगर्थः कष्टसंश्रयः॥
— मित्रभेदः नाम प्रथमे तन्त्रे देवशर्मा-परिव्राजक कथा ४
arthānām arjane duḥkhaṁ arjitānāṁ ca rakṣaṇam|
nāśe duḥkhaṁ vyaye duḥkhaṁ dhigarthaḥ kaṣṭasaṁśrayaḥ||
— mitrabhedaḥ nāma prathame tantre devaśarmā-parivrājaka kathā 4
The earning of wealth is difficult; it is difficult to protect the earned wealth [too].
On loss, it begets sadness; on spending, it begets sadness; Everywhere, wealth brings trouble

अमृतं राजसम्मानम्

अमृतं शिशिरे वह्निरमृतं प्रियदर्शनम्।
अमृतं राजसम्मानम् अमृतं क्षीरभोजनम्॥
—मित्रभेदः नाम प्रथमे तन्त्रे शृगाल-दुन्दुभि कथा २
amṛtaṁ śiśire vahniramṛtaṁ priyadarśanam|
amṛtaṁ rājasammānam amṛtaṁ kṣīrabhojanam||
—mitrabhedaḥ nāma prathame tantre śṛgāla-dundubhi kathā 2
Fire, during cold winters is like nectar; so is the sight of one’s beloved.
To be honoured by the King is also nectarine; milk-sweet (pāyasam?) is also nectar!

यद्वाञ्चति दिवा मर्त्यः

यद्वाञ्चति दिवा मर्त्यो वीक्षते वा करोति वा।
तत् स्वप्नेऽपि तदभ्यासाद्‍-ब्रूते वाऽथ करोति वा॥
— मित्रभेदः नाम प्रथमे तन्त्रे दन्तिल-गोरम्भ कथा ३
yadvāñcati divā martyo vīkṣate vā karoti vā|
tat svapne’pi tadabhyāsād-brūte vā’tha karoti vā||
— mitrabhedaḥ nāma prathame tantre dantila-gorambha kathā 3
What one desires during the day, sees or does;
the same thing, during dreams, by habit, he speaks or does

[Posted on 20 JUN]

अपि ब्रह्मवधं कृत्वा

अपि ब्रह्मवधं कृत्वा प्रायश्चित्तेन शुध्यति।
तदर्थेन विचीर्णेन न कथञ्चित् सुहृद्द्रुहः॥२९८॥
—मित्रभेदः नाम प्रथमे तन्त्रे चण्डरव नाम शृगाल कथा कथा १०
api brahmavadhaṁ kṛtvā prāyaścittena śudhyati|
tadarthena vicīrṇena na kathañcit suhṛddruhaḥ||298||
—mitrabhedaḥ nāma prathame tantre caṇḍarava nāma śṛgāla kathā (kathā 10)
Even after killing a knowledgeable person (or a brāhmaṇa), one might purify by [an appropriate] expiation.
But having gone through that even, there is no pardon for one who betrays a friend.

गवार्थे ब्राह्मणार्थे च

गवार्थे ब्राह्मणार्थे च प्राणत्यागं करोति यः।
सूर्यस्य मण्डलं भित्त्वा स याति परमां गतिम्॥४५३॥
—मित्रभेदः नाम प्रथमे तन्त्रे कथा २३
gavārthe brāhmaṇārthe ca prāṇatyāgaṁ karoti yaḥ|
sūryasya maṇḍalaṁ bhittvā sa yāti paramāṁ gatim||453||
—mitrabhedaḥ nāma prathame tantre kathā 23
For the sake of a cow, or for a brāhmaṇa, One who sacrifices his life.
Having attained the realm of the Sun God, he attains the highest state!

Cf. this with the oft-(mis?)quoted statement of Mahatma Gandhiji, that in self-defence, you can even kill a cow (it is ugly to even type this) that comes to kill you. Cows are among the most sāttvic creatures, and unless brutally provoked, I can’t see why they would turn violent. Of course, they can turn mad, if fed with slaughterhouse waste. Rāmāāāāāāā!!

Isn’t there a limit to how much man can play with nature?

कृतघ्ने नास्ति निष्कृतिः

ब्रह्मघ्ने च सुरापे च चौरे भग्नव्रते शते।
निष्कृतिर्विहिता सद्भिः कृतघ्ने नास्ति निष्कृतिः॥११॥
—लब्धप्रणाशं नाम चतुर्थे तन्त्रे प्रस्तावना-कथा वानरमकरवृत्तान्तः
brahmaghne ca surāpe ca caure bhagnavrate śate|
niṣkṛtirvihitā sadbhiḥ kṛtaghne nāsti niṣkṛtiḥ||11||
—labdhapraṇāśaṁ nāma caturthe tantre prastāvanā-kathā vānaramakaravṛttāntaḥ
For the murderer of a brāhmaṇa, a person who has drunk wine, a thief or for one who has violated a solemn vow;
The learned have prescribed expiation; but for the ungrateful, there is no expiation.

हंसैर्यथा क्षीरमिवाम्बुमध्यात्‌

अनन्तपारं किल शब्दशास्त्रम्
स्वल्पं तथाऽऽयुर्बहवश्च विघ्नाः।
सारं ततो ग्राह्यमपास्य फल्गु
हंसैर्यथा क्षीरमिवाम्बुमध्यात्‌॥
anantapāraṁ kila śabdaśāstram
svalpaṁ tathā”yurbahavaśca vighnāḥ |
sāraṁ tato grāhyamapāsya phalgu
haṁsairyathā kṣīramivāmbumadhyāt ||
Boundless indeed is the science of language,
but life is short and obstacles are numerous.
Hence take what is good and leave what is worthless,
as geese/swan take milk from the midst of water.

%d bloggers like this: