భర్తృహరేః శతక త్రిశతి - నీతి శతకమ్

Salutations to that calm, radiant consciousness, which is infinite, indivisible by time and space, and whose existence is known only through direct self-experience.

Those who could understand are consumed by envy, those in power are corrupted by arrogance, and the rest are clouded by ignorance; thus, my wise sayings wither away within me.

It is easy to guide a person who knows nothing, and even easier to guide a person who has true wisdom; however, a person who has only a drop of knowledge and is blinded by it—even the Creator Himself cannot please such a man.

One might forcefully extract a jewel from the jaws of a crocodile, cross an ocean filled with turbulent waves, or wear a furious serpent like a flower garland on one's head; yet, one cannot win over the mind of a persistently foolish person.

One might obtain oil by pressing sand with great effort, quench one's thirst by drinking the water of a mirage, or find the horn of a hare while wandering; yet, one cannot win over the mind of a persistently foolish person.

He who attempts to guide the wicked onto the path of the virtuous through nectar-like, sweet words is like one trying to bind a wild elephant with the fibers of a lotus stalk, cut a diamond with the edge of a delicate flower, or turn the salty ocean sweet with a single drop of honey.

Silence is a unique virtue provided by the Creator as a covering for ignorance; for those lacking in learning, it serves as a great ornament, especially in an assembly of the wise.

When I knew a little, I was blinded by pride like an elephant, and my mind was puffed up with the thought that I was all-knowing; but when I learned a little more in the presence of the wise, my pride vanished like a fever, and I realized I was a fool.

A dog gnaws on a bone devoid of flesh, infested with worms, slimy, foul-smelling, and repulsive, deriving great pleasure from it; even seeing the King of Gods standing nearby, it feels no shame, for a base creature does not recognize the worthlessness of what it clings to.

The Ganga descended from heaven to the head of Shiva, from Shiva's head to the mountains, from the high mountains to the earth, and from the earth to the sea; thus, it reached lower and lower levels, step by step—truly, the downfall of those who have lost their sense of discrimination is manifold.

Fire can be extinguished with water, the heat of the sun can be shielded by an umbrella, a wild elephant can be controlled by a sharp goad, and oxen or donkeys by a stick. Illness can be cured by medicine, and poison can be countered by various incantations. For every ailment in the world, the scriptures have prescribed a remedy, but there is no medicine to cure the folly of a fool.

One who is devoid of literature, music, and the arts is, in reality, an animal—missing only the tail and horns. Though he does not eat grass, he lives on, and this is considered great good fortune for the other beasts.

Those who possess neither knowledge, nor penance, nor charity, nor wisdom, nor character, nor virtue, nor righteousness, are merely burdens upon this earth. They roam the world in the form of humans, but in nature, they are no different from animals.

It is better to wander in rugged mountains alongside wild beasts than to associate with fools, even if that association were to take place in the palaces of the gods.

If poets—whose speech is beautiful and refined by scripture, who pass on wisdom to their disciples, and who are renowned—live in poverty within a ruler's domain, it is a sign of that ruler’s ignorance. The poets remain masters of their own destiny even without wealth, while the ruler is to be condemned, just as an appraiser is deemed incompetent if he undervalues a precious gem.

The internal treasure known as knowledge cannot be stolen by thieves, it always fosters well-being, it grows boundlessly when shared with those who seek it, and it does not perish even at the end of a cosmic cycle. O kings, abandon your pride before those who possess this treasure; who could possibly compete with them?

Do not insult the learned who have attained the ultimate truth, for wealth, which is as insignificant as a blade of grass, cannot constrain them. A mere lotus fiber cannot restrain an elephant whose temples are darkened by the flowing ichor of youth.

Even if the Creator is angry and destroys the swan's pleasure of sporting in a forest of lotuses, He is not capable of taking away the bird's celebrated skill and fame in distinguishing milk from water.

Bracelets do not adorn a man, nor do necklaces as bright as the moon, nor ritual baths, nor ointments, nor flowers, nor well-dressed hair. Only a cultivated speech, which is properly spoken, adorns a person. All other ornaments indeed fade away, but the ornament of speech remains an ornament forever.

Knowledge is a person's greatest beauty and a hidden treasure. It provides enjoyment, brings fame and happiness, and is the teacher of teachers. Knowledge is a companion when traveling to foreign lands, the ultimate deity, and is honored by kings—not wealth. One who is devoid of knowledge is merely a beast.

If one possesses patience, what is the need for armor? If one has anger, what need for external enemies? If one has treacherous kin, what need for fire? If one has a loyal friend, what is the use of divine medicine? If there are wicked people, what need for serpents? If one has flawless knowledge, what need for wealth? If one possesses modesty, what need for ornaments? And if one has the gift of poetry, what need for a kingdom?

Courtesy toward kin, kindness toward servants, cunning toward the wicked, affection toward the saintly, diplomacy toward rulers, sincerity toward the learned, bravery toward enemies, reverence toward elders, and playfulness toward one’s beloved—those who are skilled in these various ways are the ones who sustain the world.

Good company removes the dullness of the intellect, sprinkles truth into one's speech, elevates one’s status, washes away sin, gladdens the heart, and spreads one's fame in all directions. Tell me, what is there that association with the good cannot do for a person?

Victorious are those meritorious, accomplished poets who possess the essence of wisdom; for them, there is no fear of old age or death within the immortal body of their lasting fame.

A virtuous son, a faithful wife, a benevolent master, a sincere and honest friend, loyal servants, a mind free from the slightest distress, a pleasant appearance, stable wealth, and a face brightened by wisdom—all these are attained by mortals only when Lord Hari, the remover of the world's suffering, is pleased.

Abstaining from taking life, self-restraint regarding the wealth of others, truthfulness in speech, giving according to one’s capacity at the right time, silence regarding the tales of others' wives, the breaking of the stream of greed, humility toward elders, and compassion for all living beings—this is the common path to blessedness prescribed by all scriptures, provided it is followed without violation.

Low-minded people do not start a task for fear of obstacles. Middling people begin, but stop when hindered by obstacles. However, great individuals, even when struck by obstacles again and again, never abandon a task once it is begun.

Never beg from the wicked, do not ask even a friend if he is poor, pursue an honest livelihood, avoid disgraceful acts even if it costs one's life, remain steadfast during adversity, and follow in the footsteps of the great. Who has taught the virtuous this path as difficult as walking on the edge of a sword?

Even when emaciated by hunger, withered by old age, weak in vitality, fallen into dire straits, and with life fading away, does a lion—the foremost among the proud—ever eat withered grass? No, he still desires only the flesh of the forehead of a rutting elephant.

A dog becomes satisfied upon finding a scrap of bone, even if it is dirty and devoid of flesh, but that does not truly appease its hunger. A lion, even if a jackal comes within its reach, ignores it and attacks an elephant instead. Every person, even in dire distress, desires an outcome befitting their true nature.

A dog, to please the one who feeds it, wags its tail, falls at the master's feet, rolls on the ground, and displays its belly; but the noble elephant, dignified and self-respecting, looks on steadily and eats only when coaxed with a hundred endearments.

In this ever-revolving world, who is not born and who does not die? Truly, only that person is "born" through whose birth their lineage attains greatness and prosperity.

Like a cluster of flowers, there are only two paths for the noble-minded: they either stand at the pinnacle of the world, respected by all, or they wither away in the seclusion of the forest, forgotten by the world.

There are other renowned beings like Brihaspati, yet Rahu—ever eager for a challenge—does not wage war against them. Behold, brother, how the demon Rahu, though existing only as a severed head, attacks only the great Sun and Moon during the eclipse.

Shesha bears the burden of the worlds upon his hoods, and he, in turn, is held up by the great tortoise; even that tortoise is held within the vast ocean with ease. Alas, the potential and the accomplishments of the truly great are indeed boundless.

It would have been better for the mountains to have their wings severed by the thunderbolt of Indra, even amidst the blazing fire, than for the son of the snowy mountain (Mainaka) to have sought refuge in the ocean while his father was suffering in distress; such a cowardly retreat is unworthy of his stature.

Even a lion cub attacks elephants whose temples are stained with the flow of rut. Such is the inherent nature of the valiant; age is certainly not the cause of one's inner brilliance.

Let caste sink to the netherworld, let merits fall even lower, let character drop from a mountain cliff, and let noble birth be consumed by fire. Let the thunderbolt strike my valor; may I only possess wealth—for without wealth, all these virtues are as insignificant as a blade of grass.

O descendant of Kakutstha, earn wealth, for this world is rooted in wealth. I see no difference between a person without money and one who is dead.

The senses remain intact, the name is the same, the intellect is unhindered, and the power of speech remains unchanged. Yet, how strange it is that the moment a man loses the warmth of wealth, he becomes an entirely different person.

He who possesses wealth is considered noble, learned, well-read, and a connoisseur of virtues. He alone is eloquent and handsome; indeed, all virtues reside in gold.

A king perishes through bad counsel, an ascetic through worldly attachment, a son through over-indulgence, a Brahmin through neglecting study, a family through an unworthy child, character through associating with the wicked, modesty through intoxication, agriculture through neglect, affection through prolonged separation, friendship through lack of intimacy, and wealth through improper management or heedlessness.

There are three destinies for wealth: charity, enjoyment, and destruction. He who neither gives nor enjoys his wealth will inevitably face the third destiny.

A gem shines after being cut by a whetstone, a warrior after being scarred in battle, an elephant after his rut has subsided, the rivers of autumn with their drying banks, the moon when only a digit remains, a young woman after being exhausted by love, and men who are generous even after their wealth has diminished.

A man who is impoverished longs for a mere handful of grain, yet when he becomes wealthy, he considers the entire earth as insignificant as a blade of grass. Thus, due to the uncertainty of circumstances, the states of wealth expand or contract the perceived value of things.

O King, if you wish to milk this earth like a cow, then cherish your subjects like a calf. If they are nourished constantly and properly, the earth will yield fruits of every kind, just like a wish-fulfilling creeper.

Truthful yet deceitful, harsh yet sweet-spoken, cruel yet compassionate, greedy yet generous, constantly spending yet ever-increasing in wealth—the policy of a king is as multifaceted as a courtesan.

Command, fame, protection of the learned, charity, enjoyment, and the preservation of friends—if a ruler does not possess these six qualities, what is the use of serving him?

Whatever amount of wealth, little or great, has been written by the Creator on one's forehead, one receives it even in a desert; one gains no more than that even on Mount Meru. Therefore, be steady; do not lead a wretched life before the wealthy in vain. Look at a pot: whether placed in a well or in the vast ocean, it can only hold an equal amount of water.

That you are the sole support of the Chataka bird is known to all. O great cloud, why do you wait for us to express our misery?

O friend Chataka, listen for a moment with an attentive mind. There are many clouds in the sky, but they are not all the same. Some drench the earth with rain, while others roar in vain. Therefore, do not utter words of distress before everyone you see.

Cruelty, causeless hostility, covetousness for the wealth and wives of others, and intolerance toward virtuous people and kinsmen—these traits are inherent in the nature of wicked people.

A wicked person should be avoided, even if they are adorned with knowledge. Is a snake not terrifying just because it is decorated with a jewel?

Dullness is attributed to the modest, hypocrisy to the pious, deceit to the righteous, cruelty to the brave, foolishness to the sage, sycophancy to the sweet-spoken, arrogance to the spirited, talkativeness to the eloquent, and instability to the steady. What virtue is there among the virtuous that has not been labeled as a defect by the wicked?

If one is greedy, what need is there for other vices? If one is malicious, what need is there for other sins? If one is truthful, what need is there for penance? If the mind is pure, what need is there for pilgrimages? If one is kind, what need is there for other virtues? If one has true greatness, what need is there for ornaments? If one possesses noble learning, what need is there for wealth? And if one has lost one's reputation, what need is there for death?

The moon appearing pale in the daylight, a woman who has lost her youth, a lake without lotus flowers, the face of a beautiful person who is illiterate, a king obsessed with wealth, a good person who is constantly in poverty, and a wicked person standing in the king’s court—these seven things are like thorns in my heart.

No one can ever be considered truly intimate with kings who are prone to intense anger; just as fire, even when fed by the priest performing the sacrifice, will burn him if he happens to touch it.

If one remains silent, they are called mute; if one speaks well, they are called talkative or a blabberer; if one stays near, they are called impudent; if one stays away, they are called timid; if one is patient, they are called cowardly; and if one does not tolerate insults, they are called ill-bred. The duty of service is indeed profound and difficult, inaccessible even to yogis.

How can anyone find happiness in the presence of a base person who exhibits all kinds of wickedness, acts without restraint, has a history of spreading their vile deeds, has attained wealth through sheer luck, and is an enemy of all virtues?

The friendship of the wicked and the virtuous is different, like the shadows of the early and late parts of the day: the former starts long and gradually diminishes, while the latter begins small and grows larger as time passes.

In this world, deer, fish, and virtuous people live naturally on grass, water, and contentment respectively; yet, hunters, fishermen, and the malicious act as their enemies without any cause.

Salutations to those noble souls in whom these pure virtues reside: a desire for the company of the wise, delight in the merits of others, humility before teachers, a passion for knowledge, devotion to one's own spouse, fear of public scandal, piety toward Lord Shiva, the ability to control one's self, and the avoidance of association with the wicked.

Courage in adversity, patience in prosperity, eloquence in an assembly, valor in battle, a desire for fame, and a passion for learning—these are the qualities that are naturally inherent in great souls.

Giving gifts in secret, welcoming guests with reverence, remaining silent after doing a kindness, speaking of the favors done by others in public, possessing wealth without arrogance, and never insulting others—who has taught the virtuous this difficult path, which is like walking on the edge of a sword?

Having a charitable hand, keeping the head bowed in devotion to the feet of the preceptor, speaking the truth, possessing unparalleled courage in the arms, maintaining a pure heart, and listening to sacred scriptures—these are the natural ornaments of the great, even without the possession of worldly wealth.

The hearts of the great become as soft as a lotus petal in times of prosperity, but they become as hard as a mass of mountain rocks in times of adversity.

Water falling on a heated iron plate disappears completely, but the same water looks like a pearl when resting on a lotus leaf; if it falls into an oyster shell during the Swati star, it turns into a real pearl. Thus, the quality of a person—low, medium, or high—is generally determined by their associations.

He who pleases his father with good conduct is a true son; she who always desires the welfare of her husband is a true wife; and he who remains the same in both happiness and adversity is a true friend. These three are attained in this world only by the fortunate.

There is but one God to worship, whether it be Vishnu or Shiva; there is but one friend to rely upon, whether it be a king or an ascetic; there is but one place to dwell, whether it be a city or a forest; and there is but one refuge, whether it be a beautiful wife or a mountain cave.

Who would not worship these noble souls whose conduct is truly wondrous: they rise by being humble, they reveal their own virtues by praising the merits of others, they accomplish the needs of others through great and expansive efforts while fulfilling their own, and they silence the wicked—who lash out with harsh and rude words—through their own patience?

Trees bow low when laden with fruit, and clouds hang heavy and low when filled with fresh rain; similarly, noble people do not become arrogant when they attain prosperity. Such is the inherent nature of those who live for the benefit of others.

The ear is adorned by the hearing of sacred wisdom, not by earrings; the hand is adorned by the act of giving, not by bracelets; and the body of the compassionate shines through service to others, not through the application of sandalwood paste.

The wise define a true friend as one who turns you away from sin, guides you toward what is beneficial, keeps your secrets, highlights your virtues, does not abandon you in times of adversity, and offers help when you are in need.

The sun causes the lotus to bloom, and the moonlight delights the clusters of lilies; even the cloud gives rain without being asked. Truly, noble souls are those who, of their own accord, are ever engaged in the welfare of others.

There are those noble souls who sacrifice their own interests to accomplish the good of others; there are ordinary people who work for the good of others without harming their own interests; there are "demonic" humans who destroy the welfare of others to serve their own selfish ends; but as for those who destroy the welfare of others without any purpose at all—what to call them, we do not know.

Long ago, the milk gave all its own virtues to the water mixed within it. Seeing the milk suffering from the heat of the fire, the water threw itself into the flames to save it. Upon seeing its friend in distress, the milk became eager to follow it into the fire. However, the water calmed the fire, and the milk was saved. Such is the nature of the friendship of the good.

On one side of the ocean sleeps Lord Vishnu, on another side rest the clans of his enemies, and elsewhere lie the mountain ranges that sought refuge in it. Furthermore, the subterranean fire resides within it along with the destructive fires of the cosmic dissolution. Oh, how vast, mighty, and enduring is the form of the ocean that sustains such burdens!

Cut off cravings, practice patience, conquer pride, and do not delight in sin. Speak the truth, follow the path of the righteous, and serve the learned. Honor those worthy of respect, appease even your enemies, cultivate humility, guard your reputation, and show compassion to the suffering—this is the conduct of the virtuous.

How few are those noble souls whose minds, speech, and bodies are filled with the nectar of virtue, who delight the three worlds with their endless acts of service, and who, while constantly magnifying the smallest virtues of others as if they were mountains, always blossom within their own hearts.

What is the use of the Golden Mountain or the Silver Mountain, where the trees remain only as they are? We consider only the Malaya Mountain to be truly great, for by seeking its shelter, even ordinary trees like the kankola, nimba, and kutaja become fragrant like sandalwood.

The gods were not satisfied with the precious gems, nor were they afraid of the terrible poison. They did not rest until they obtained the nectar. Truly, those of firm resolve do not desist until their objective is accomplished.

Sometimes sleeping on the bare earth, and at other times on a luxurious bed; sometimes eating simple greens, and at other times craving fine rice; sometimes wearing rags, and at other times dressed in celestial garments—the high-minded person, focused on their goal, considers neither sorrow nor happiness.

The ornament of prosperity is kindness; of valor, self-restraint in speech; of knowledge, tranquility; of learning, humility; of wealth, charitable giving; of penance, freedom from anger; of power, forgiveness; and of righteousness, sincerity. Indeed, good character is the supreme ornament and the underlying cause of all virtues.

Let those skilled in policy praise or criticize; let wealth come or go as it pleases; let death come today or after an aeon—the wise do not deviate even a single step from the path of justice.

A rat, its body thin and weak from starvation, dug a hole and fell directly into the mouth of a snake. Satisfied by that meal, the snake departed through the very same path. Behold, O people: it is truly destiny alone that determines the rise and fall of humans.

Laziness is the greatest enemy residing within a man's body. There is no friend equal to exertion, by which one who works never suffers.

Even when cut, a tree grows again, and even when waned, the moon waxes once more. Reflecting upon this, the noble-minded do not suffer in times of distress.

Even Indra, whose leader is Brihaspati, whose weapon is the thunderbolt, whose army consists of gods, whose fortress is heaven, who has the favor of Lord Vishnu, and whose mount is the elephant Airavata—even he was defeated by his enemies in battle. This clearly shows that destiny alone is the final refuge; fie, fie upon individual effort!

The fruits of a man's actions are governed by his karma, and his intellect follows his karma. Nevertheless, a wise person should act only after careful deliberation.

A bald man, scorched on his head by the sun's rays, sought a shaded spot and, by the workings of fate, went under a palm tree. There, a heavy fruit fell and broke his head with a loud sound. Often, it happens that wherever an unfortunate person goes, calamity follows them there.

Seeing the sun and moon afflicted by eclipses, the elephant and the serpent bound in captivity, and the wise living in poverty, I am convinced that destiny is indeed supreme and powerful.

Destiny creates a gem of a man, an abode of all virtues and an ornament to the earth, only to destroy him in an instant; alas, what a tragic lack of wisdom on the part of the Creator.

If the karira tree bears no leaves, is it the fault of the spring season? If the owl cannot see during the day, is it the fault of the sun? If the rain does not fall into the beak of the chataka bird, is it the fault of the cloud? Who has the power to erase what has already been written by destiny upon one’s forehead?

We bow to the gods, yet they too are subject to the decrees of cruel destiny. We bow to destiny, but it only grants the fruits of our preordained actions. If the fruits of our lives are governed by our deeds, then what use are the gods or destiny? I bow instead to those deeds, before which even destiny is powerless.

I bow to that power of Karma, by which Brahma was confined like a potter within the vessel of the universe, by which Vishnu was cast into the deep distress of ten arduous incarnations, by which Rudra was made to wander for alms with a skull in his hand, and by which the sun is compelled to wander incessantly across the sky.

Neither physical appearance, nor lineage, nor character, nor learning, nor even devoted service yields results on their own. The fortunes accumulated through the penance of past lives surely ripen for a man in their due time, just as trees bear fruit in their season.

Whether one is in the forest, in battle, amidst enemies, water, or fire, in the vast ocean, or on the summit of a mountain—even if one is asleep, careless, or in a precarious situation—it is the merits of one’s past deeds that protect them.

The power of action turns the virtuous into the wicked, the wise into the foolish, and friends into enemies; it makes the invisible visible and transforms nectar into poison in an instant. O noble one, worship this divine power of action if you wish to enjoy the fruits you desire; do not waste your faith in mere virtues and talents, which are subject to such volatility.

Whether an undertaking is inherently good or bad, a wise person must carefully contemplate its ultimate outcome. Actions performed with excessive haste result in consequences that, until the disaster unfolds, remain like a painful thorn lodged in the heart.

The unfortunate man, having reached this land of action (earth), wastes his life; he is like one who cooks a handful of sesame seeds in a vessel of lapis lazuli using sandalwood for fuel, or one who uses golden plowshares to till the earth just to plant wild shrubs, or one who builds a fence of camphor blocks to protect a crop of inferior grain.

One may dive into the ocean, ascend the peak of Mount Meru, conquer enemies in battle, engage in trade or agriculture, or master all arts and sciences; one may even strive to soar through the vast sky like a bird. Yet, nothing will happen that is not destined, and whatever is destined to be, no power can destroy, for all things are governed by the law of karma.

For the person who possesses the vast merit of past good deeds, even a terrifying forest becomes a great city, every stranger becomes a kinsman, and the entire earth becomes a treasury filled with jewels.

What is true gain? The company of the virtuous. What is misery? The company of the foolish. What is the greatest loss? The waste of time. What is true skill? Devotion to the essence of dharma. Who is a true hero? One who has conquered their senses. Who is a beloved spouse? One who is devoted. What is true wealth? Knowledge. What is real happiness? Not having to travel away from home. What is true sovereignty? The power of one’s command.

The earth is occasionally adorned by those who are destitute of harsh speech, rich in kind words, contented with their own spouses, and who refrain from slandering others.

The virtue of fortitude cannot be erased even from one who is oppressed. Just as the flame of a fire, even when turned downward, never ceases to point its flickering tongue toward the heavens.

That person of steady mind is the true conqueror of all three worlds, whose heart is not pierced by the arrows of a beloved’s sidelong glances, who is not scorched by the fire of anger, and who is not ensnared by the ropes of greed for worldly objects.

Just as the sun, with its brilliant and spreading radiance, single-handedly covers the entire surface of the earth, so too can a single hero influence and conquer the world.

For the person in whom an exemplary character—dear to all the world—blossoms, fire turns into water, the great ocean becomes a mere stream, Mount Meru becomes a small pebble, a lion becomes as gentle as a deer, a venomous snake becomes a garland of flowers, and poison turns into a shower of nectar.

Men of splendor, who are addicted to the vow of truth, will readily sacrifice their very lives—which are like a mother who gives birth to a multitude of virtues like modesty and who follows a pure-hearted soul—but they will never sacrifice their pledged word.