The king who has not provided himself with a place of defence, will in times of war be seized with fear and quickly perish.
570
Tyrants with fools their counsels share:
Earth can no heavier burthen bear!
 Benignity
571
Since true benignity, that grace exceeding great, resides
In kingly souls, world in happy state abides.
The world exists through that greatest ornament (of princes), a gracious demeanour.
572
The world goes on its wonted way, since grace benign is there;
All other men are burthen for the earth to bear.
The prosperity of the world springs from the kindliness, the existence of those who have no (kindliness) is a burden to the earth.
573
Where not accordant with the song, what use of sounding chords?
What gain of eye that no benignant light affords?
Of what avail is a song if it be inconsistent with harmony ? what is the use of eyes which possess no kindliness.
574
The seeming eye of face gives no expressive light,
When not with duly meted kindness bright.
Beyond appearing to be in the face, what good do they do, those eyes in which is no well-regulated kindness ?
575
Benignity is eyes' adorning grace;
Without it eyes are wounds disfiguring face.
Kind looks are the ornaments of the eyes; without these they will be considered (by the wise) to be merely two sores.
576
Whose eyes 'neath brow infixed diffuse no ray
Of grace; like tree in earth infixed are they.
They resemble the trees of the earth, who although they have eyes, never look kindly (on others).
577
Eyeless are they whose eyes with no benignant lustre shine;
Who've eyes can never lack the light of grace benign.
Men without kind looks are men without eyes; those who (really) have eyes are also not devoid of kind looks.
578
Who can benignant smile, yet leave no work undone;
By them as very own may all the
earth be won.
The world is theirs (kings) who are able to show kindness, without injury to their affairs, (administration of justice).
579
To smile on those that vex, with kindly face,
Enduring long, is most excelling grace.
Patiently to bear with, and show kindness to those who grieve us, is the most excellent of all dispositions.
580
They drink with smiling grace, though poison interfused they see,
Who seek the praise of all-esteemed courtesy.
Those who desire (to cultivate that degree of) urbanity which all shall love, even after swallowing the poison served to them by their friends, will be friendly with them.
2.1.21. Detectives
581
These two: the code renowned and spies,
In these let king confide as eyes.
Let a king consider as his eyes these two things, a spy and a book (of laws) universally esteemed.
582
Each day, of every subject every deed,
'Tis duty of the king to learn with speed.
It is the duty of a king to know quickly (by a spy) what all happens, daily, amongst all men.
583
By spies who spies, not weighing things they bring,
Nothing can victory give to that unwary king.
There is no way for a king to obtain conquests, who knows not the advantage of discoveries made by a spy.
584
His officers, his friends, his enemies,
All these who watch are trusty spies.

A spy is one who is able to assume an appearance which may create no suspicion (in the minds of others), who fears no man's face, and who never reveals (his purpose).
586
As monk or devotee, through every hindrance making way,
A spy, whate'er men do, must watchful mind display.
He is a spy who, assuming the appearance of an ascetic, goes into (whatever place he wishes), examines into (all, that is needful), and never discovers himself, whatever may be done to him.
587
A spy must search each hidden matter out,
And full report must render, free from doubt.
A spy is one who is able to discover what is hidden and who retains no doubt concerning what he has known.
588
Spying by spies, the things they tell
To test by other spies is well.
Let not a king receive the information which a spy has discovered and made known to him, until he has examined it by another spy.
589
One spy must not another see: contrive it so;
And things by three confirmed as truth you know.
Let a king employ spies so that one may have no knowledge of the other; and when the information of three agrees together, let him receive it.
590
Reward not trusty spy in others' sight,
Or all the mystery will come to light.
 Energy
591
'Tis energy gives men o'er that they own a true control;
They nothing own who own not energy of soul.
Energy makes out the man of property; as for those who are destitute of it, do they (really) possess what they possess ?
592
The wealth of mind man owns a real worth imparts,
Material wealth man owns endures not, utterly departs.
The possession of (energy of) mind is true property; the possession of wealth passes away and abides not.
593
'Lost is our wealth,' they utter not this cry distressed,
The men of firm concentred energy of soul possessed.
They who are possessed of enduring energy will not trouble themselves, saying, "we have lost our property."
594
The man of en
ergy of soul inflexible,
Good fortune seeks him out and comes a friend to dwell.
Wealth will find its own way to the man of unfailing energy.
595
With rising flood the rising lotus flower its stem unwinds;
The dignity of men is measured by their minds.
The stalks of water-flowers are proportionate to the depth of water; so is men's greatness proportionate to their minds.
596
Whate'er you ponder, let your aim be loftly still,
Fate cannot hinder always, thwart you as it will.
In all that a king thinks of, let him think of his greatness; and if it should be thrust from him (by fate), it will have the nature of not being thrust from him.
597
The men of lofty mind quail not in ruin's fateful hour,
The elephant retains his dignity mind arrows' deadly shower.
The strong minded will not faint, even when all is lost; the elephant stands firm, even when wounded by a shower of arrows.
598
The soulless man can never gain
Th' ennobling sense of power with men.
Those who have no (greatness of) mind, will not acquire the joy of saying in the world, "we have excercised liaberality".
599
Huge bulk of elephant with pointed tusk all armed,
When tiger threatens shrinks away alarmed!
Although the elephant has a large body, and a sharp tusk, yet it fears the attack of the tiger.
600
Firmness of soul in man is real excellance;
Others are trees, their human form a mere pretence.
Energy is mental wealth; those men who are destitute of it are only trees in the form of men.
2.1.23. Unsluggishness
601
Of household dignity the lustre beaming bright,
Flickers and dies when sluggish foulness dims its light.
By the darkness, of idleness, the indestructible lamp of family (rank) will be extinguished.
602
Let indolence, the death of effort, die,
If you'd uphold your household's dignity.

The house from which he springs shall perish ere himself.
The (lustre of the) family of the ignorant man, who acts under the influence of destructive laziness will perish, even before he is dead.
604
His family decays, and faults unheeded thrive,
Who, sunk in sloth, for noble objects doth not strive.
Family (greatness) will be destroyed, and faults will increase, in those men who give way to laziness, and put forth no dignified exertions.
605
Delay, oblivion, sloth, and sleep: these four
Are pleasure-boat to bear the doomed to ruin's shore.
Procrastination, forgetfulness, idleness, and sleep, these four things, form the vessel which is desired by those destined to destruction.
606
Though lords of earth unearned possessions gain,
The slothful ones no yield of good obtain.
It is a rare thing for the idle, even when possessed of the riches of kings who ruled over the whole earth, to derive any great benefit from it.
607
Who hug their sloth, nor noble works attempt,
Shall bear reproofs and words of just contempt.
Those who through idleness, and do not engage themselves in dignified exertion, will subject themselves to rebukes and reproaches.
608
If sloth a dwelling find mid noble family,
Bondsmen to them that hate them shall they be.
If idleness take up its abode in a king of high birth, it will make him a slave of his enemies.
609
Who changes slothful habits saves
Himself from all that household rule depraves.
When a man puts away idleness, the reproach which has come upon himself and his family will disappear.
610
The king whose life from sluggishness is ri
d,
Shall rule o'er all by foot of mighty god bestrid.
The king who never gives way to idleness will obtain entire possession of (the whole earth) passed over by him who measured (the worlds) with His foot.
2.1.24. Manly Effort
611
Say not, 'Tis hard', in weak, desponding hour,
For strenuous effort gives prevailing power.
Yield not to the feebleness which says, "this is too difficult to be done"; labour will give the greatness (of mind) which is necessary (to do it).
612
In action be thou, 'ware of act's defeat;
The world leaves those who work leave incomplete!
Take care not to give up exertion in the midst of a work; the world will abandon those who abandon their unfinished work.
613
In strenuous effort doth reside
The power of helping others: noble pride!
The lustre of munificence will dwell only with the dignity of laboriousness or efforts.
614
Beneficent intent in men by whom no strenuous work is wrought,
Like battle-axe in sexless being's hand availeth nought.
The liberality of him, who does not labour, will fail, like the manliness of a hermaphrodite, who has a sword in its hand.
615
Whose heart delighteth not in pleasure, but in action finds delight,
He wipes away his kinsmen's grief and stands the pillar of their might.
He who desires not pleasure, but desires labour, will be a pillar to sustain his relations, wiping away their sorrows.
616
Effort brings fortune's sure increase,
Its absence brings to nothingness.
Labour will produce wealth; idleness will bring poverty.
617
In sluggishness is seen misfortune's lurid form, the wise declare;
Where man unslothful toils, she of the lotus flower is there!
They say that the black Mudevi (the goddess of adversity) dwells with laziness, and the Latchmi (the goddess of prosperity) dwells with the labour of the industrious.
618
'Tis no reproach unpropitious fate should ban;
But not to do man's work is foul disgrace to man!
Adverse fate is no disgrace to any one; to be without exertion and without knowing what should be known, is disgrace.
619
Though fate-divine should make your labour vain;
Effort its labour's sure reward will gain.
Although it be said that, through fate, it cannot be attained, yet labour, with bodily exertion, will yield its reward.
620
Who strive with undismayed, unfaltering mind,
At length shall leave opposing fate behind.
They who labour on, without fear and without fainting will see even fate (put) behind their back.
2.1.25. Hopefulness in Trouble
621
Smile, with patient, hopeful heart, in troublous hour;
Meet and so vanquish grief; nothing hath equal power.
If troubles come, laugh; there is nothing like that, to press upon and drive away sorrow.
622
Though sorrow, like a flood, comes rolling on,
When wise men's mind regards it,- it is gone.
A flood of troubles will be overcome by the (courageous) thought which the minds of the wise will entertain, even in sorrow.
623
Who griefs confront with meek, ungrieving heart,
From them griefs, put to grief, depart.
They give sorrow to sorrow, who in sorrow do not suffer sorrow.
624
Like bullock struggle on through each obstructed way;
From such an one will troubles, troubled, roll away.
Troubles will vanish (i.e., will be troubled) before the man who (struggles against difficulties) as a buffalo (drawing a cart) through deep mire.
625
When griefs press on, but fail to crush the patient heart,
Then griefs defeated, put to grief, depart.
The troubles of that man will be troubled (and disappear) who, however thickly they may come upon him
, does not abandon (his purpose).
626
Who boasted not of wealth, nor gave it all their heart,
Will not bemoan the loss, when prosperous days depart.
Will those men ever cry out in sorrow, "we are destitute" who, (in their prosperity), give not way to (undue desire) to keep their wealth.
627
'Man's frame is sorrow's target', the noble mind reflects,
Nor meets with troubled mind the sorrows it expects.
The great will not regard trouble as trouble, knowing that the body is the butt of trouble.
628
He seeks not joy, to sorrow man is born, he knows;
Such man will walk unharmed by touch of human woes.
That man never experiences sorrow, who does not seek for pleasure, and who considers distress to be natural (to man).
629
Mid joys he yields not heart to joys' control.
Mid sorrows, sorrow cannot touch his soul.
He does not suffer sorrow, in sorrow who does not look for pleasure in pleasure.
630
Who pain as pleasure takes, he shall acquire
The bliss to which his foes in vain aspire.
The elevation, which even his enemies will esteem, will be gained by him, who regards pain as pleasure.
2.2 Ministers of State
2.2.1. The Office of Minister of state
631
A minister is he who grasps, with wisdom large,
Means, time, work's mode, and functions rare he must discharge.
The minister is one who can make an excellent choice of means, time, manner of execution, and the difficult undertaking (itself).
632
A minister must greatness own of guardian power, determined mind,
Learn'd wisdom, manly effort with the former five combined.
The minister is one who in addition to the aforesaid five things excels in the possession of firmness, protection of subjects, clearness by learning, and perseverance.
633
A minister is he whose power can foes divide,
Attach more firmly friends, of severed ones can heal the breaches wide.
The minister is one who can effect discord (among foes), maintain the good-will of his friends and restore to friendship those who have seceded (from him).
634
A minister has power to see the methods help afford,
To ponder long, then utter calm conclusive word.
The minister is one who is able to comprehend (the whole nature of an undertaking), execute it in the best manner possible, and offer assuring advice (in time of necessity).
635
The man who virtue knows, has use of wise and pleasant words.
With plans for every season apt, in counsel aid affords.
He is the best helper (of the king) who understanding the duties, of the latter, is by his special learning, able to tender the fullest advice, and at all times conversant with the best method (of
performing actions).
636
When native subtilty combines with sound scholastic lore,
'Tis subtilty surpassing all, which nothing stands before.
What (contrivances) are there so acute as to resist those who possess natural acuteness in addition to learning ?.
637
Though knowing all that books can teach, 'tis truest tact
To follow common sense of men in act.
Though you are acquainted with the (theoretical) methods (of performing an act), understand the ways of the world and act accordingly.
638
'Tis duty of the man in place aloud to say
The very truth, though unwise king may cast his words away.

Far better are seventy crores of enemies (for a king) than a minister at his side who intends (his) ruin.
640
For gain of end desired just counsel nought avails
To minister, when tact in execution fails.
Those ministers who are destitute of (executive) ability will fail to carry out their projects, although they may have contrived aright.
2.2.2. Power in Speech
641
A tongue that rightly speaks the right is greatest gain,
It stands alone midst goodly things that men obtain.
The possession of that goodness which is called the goodness of speech is (even to others) better than any other goodness.
642
Since gain and loss in life on speech depend,
From careless slip in speech thyself defend.
Since (both) wealth and evil result from (their) speech, ministers should most carefully guard themselves against faultiness therein.
643
'Tis speech that spell-bound holds the listening ear,
While those who have not heard desire to hear.
The (minister's) speech is that which seeks (to express) elements as bind his friends (to himself) and is so delivered as to make even his enemies desire (his friendship).
644
Speak words adapted well to various hearers' state;
No higher virtue lives, no gain more surely great.
Understand the qualities (of your hearers) and (then) make your speech; for superior to it, there is neither virtue nor wealth.
645
Speak out your speech, when once 'tis past dispute
That none can utter speech that shall your speech refute.
Deliver your speech, after assuring yourself that no counter speech can defeat your own.
646
Charming each hearer's ear, of others' words to seize the sense,
Is method wise of men of spotless excellence.
It is the opinion of those who are free from defects in diplomacy that the minister should speak so as to make his hearers desire (to hear more) and grasp the meaning of what he hears himself.
647
Mighty in word, of unforgetful mind, of fearless speech,
'Tis hard for hostile power such man to overreach.
It is impossible for any one to conquer him by intrique who possesses power of speech, and is neither faulty nor timid.
648
Swiftly the listening world will gather round,
When men of mighty speech the weighty theme propound.
If there be those who can speak on various subjects in their proper order and in a pleasing manner, the world would readily accept them.
649
Who have not skill ten faultless words to utter plain,
Their tongues will itch with thousand words man's ears to pain.
They will desire to utter many words, who do not know how to speak a few faultless ones.
650
Like scentless flower in blooming garland bound
Are men who can't their lore acquired to other's ears expound.
Those who are unable to set forth their acquirements (before others) are like flowers blossoming in a cluster and yet without fragrance.
2.2.3. Purity in Action
651
The good external help confers is worldly gain;
By action good men every needed gift obtain.
The efficacy of support will yield (only) wealth; (but) the efficacy of action will yield all that is desired.
652
From action evermore thyself restrain
Of glory and of good that yields no gain.
Ministers should at all times avoid acts which, in addition to fame, yield no benefit (for the future).
653
Who tell themselves that nobler things shall yet be won
All deeds that dim the light of glory must they shun.
Those who say, "we will become (better)" should avoid the performance of acts that would destroy (their fame).
654
Though troubles press, no shameful deed they do,
Whose eyes the ever-during vision view.
Those who have infallible judgement though threatened with peril will not do acts which have brought disgrace (on former ministers).
655
Do nought that soul repent
ing must deplore,
If thou hast sinned, 'tis well if thou dost sin no more.
Let a minister never do acts of which he would have to grieve saying, "what is this I have done"; (but) should he do (them), it were good that he grieved not.
656
Though her that bore thee hung'ring thou behold, no deed
Do thou, that men of perfect soul have crime decreed.
Though a minister may see his mother starve; let him do not act which the wise would (treat with contempt).
657
Than store of wealth guilt-laden souls obtain,
The sorest poverty of perfect soul is richer gain.
Far more excellent is the extreme poverty of the wise than wealth obtained by heaping up of sinful deeds.
658
To those who hate reproof and do forbidden thing.
What prospers now, in after days shall anguish bring.
The actions of those, who have not desisted from doing deeds forbidden (by the great), will, even if they succeed, cause them sorrow.
659
What's gained through tears with tears shall go;
From loss good deeds entail harvests of blessings grow.
All that has been obtained with tears (to the victim) will depart with tears (to himself); but what has been by fair means; though with loss at first, will afterwards yield fruit.
660
In pot of clay unburnt he water pours and would retain,
Who seeks by wrong the realm in wealth and safety to maintain.
(For a minister) to protect (his king) with wealth obtained by foul means is like preserving a vessel of wet clay by filling it with water.
2.2.4. Power in Action
661
What men call 'power in action' know for 'power of mind'
Externe to man all other aids you find.
Firmness in action is (simply) one's firmness of mind; all other (abilities) are not of this nature.
662
'Each hindrance shun', 'unyielding onward press, If obstacle be there,'
These two define your way, so those that search out truth declare.
Not to perform a ruinous act, and not to be discouraged by the ruinous termination of an act, are the two maxims which, the wise say, from the principles of those who have investigated the subject.
663
Man's fitting work is known but by success achieved;
In midst the plan revealed brings ruin ne'er to be retrieved.
So to perform an act as to publish it (only) at its termination is (true) manliness; for to announce it beforehand, will cause irremediable sorrow.
664
Easy to every man the speech that shows the way;
Hard thing to shape one's life by words they say!
To say (how an act is to be performed) is (indeed) easy for any one; but far difficult it is to do according to what has been said.
665
The power in act of men renowned and great,
With king acceptance finds and fame through all the state.
The firmness in action of those who have become great by the excellence (of their counsel) will, by attaining its fulfilment in the person of the king, be esteemed (by all).
666
Whate'er men think, ev'n as they think, may men obtain,
If those who think can steadfastness of will retain.
If those who have planned (an undertaking) possess firmness (in executing it) they will obtain what they have desired even as they have desired it.
667
Despise not men of modest bearing; Look not at form, but what men are:
For some there live, high functions sharing, Like linch-pin of the mighty car!
Let none be despised for (their) size; (for) the world has those who resemble the linch-pin of the big rolling car.
668
What clearly eye discerns as right, with steadfast will,
And mind unslumbering, that should man fulfil.
An act that has been firmly resolved on must be as firmly carried out without delay.
669
Though toil and trouble face thee, firm resolve hold fast,
And do the deeds that pleasure yield at last.
Though it should cause increasing sorrow (at the outset), do with firmness the act that yield bliss (in the end).
670
The world desires not men of every power possessed,
Who power in act desire not,- crown of all the rest.
The great will not esteem those who esteem not firmness of action, whatever other abilities the latter may possess.
2.2.5. The Envoy
681
Benevolence high birth, the courtesy kings love:-
These qualities the envoy of a king approve.
The qualification of an ambassador are affection (for his relations) a fitting birth, and the possession of attributes pleasing to royalty.
682
Love, knowledge, power of chosen words, three things,
Should he possess who speaks the words of kings.
Love (to his sovereign), knowledge (of his affairs), and a discriminating power of speech (before other sovereigns) are the three sine qua non qualifications of an ambassador.
683
Mighty in lore amongst the learned must he be,
Midst jav'lin-bearing kings who speaks the words of victory.
To be powerful in politics among those who are learned (in ethics) is the character of him who speaks to lance-bearing kings on matters of triumph (to his own sovereign).
684
Sense, goodly grace, and knowledge exquisite.
Who hath these three for envoy's task is fit.
He may go on a mission (to foreign rulers) who has combined in him all these three. viz., (natural) sense, an attractive bearing and well-tried learning.
685
In terms concise, avoiding wrathful speech, who utters pleasant word,
An envoy he who gains advantage for his lord.
He is an ambassador who (in the presence of foreign rulers) speaks briefly, avoids harshness, talks so as to make them smile, and thus brings good (to his own sovereign).
686
An envoy meet is he, well-learned, of fearless eye
Who speaks right home, prepared for each emergency.
He is an ambassador who having studied (politics) talks impressively, is not afraid of angry looks, and knows (to employ) the art suited to the time.
687
He is the best who knows what's due, the time considered well,
The place selects, then ponders long ere he his errand tell.
He is chief (among ambassadors) who understands the proper decorum (before foreign princes), seeks the (proper) occasion, knows the (most suitable) place, and delivers his message after (due) consideration.
688
Integrity, resources, soul determined, truthfulness.
Who rightly speaks his message must these marks possess.
The qualifications of him who faithfully delivers his (sovereign's) message are purity, the support (of foreign ministers), and boldness, with truthfulness in addition to the (aforesaid) three.
689
His faltering lips must utter no unworthy thing,
Who stands, with steady eye, to speak the mandates of his king.
He alone is fit to communicate (his sovereign's) reply, who possesses the firmness not to utter even inadvertently what may reflect discredit (on the latter).
690
Death to the faithful one his embassy may bring;
To envoy gains assured advantage for his king.
He is the ambassador who fearlessly seeks his sovereign's good though it should cost him his life (to deliver his message).
2.2.6. Conduct in the Presence of the King
691
Who warm them at the fire draw not too near, nor keep too much aloof;
Thus let them act who dwell beneath of warlike kings the palace-roof.
Ministers who serve under fickle-minded monarchs should, like those who warm themselves at the fire, be neither (too) far, nor (too) near.
692
To those who prize not state that kings are wont to prize,
The king himself abundant wealth supplies. <
br>
For ministers not to cover the things desired by their kings will through the kings themselves yield them everlasting wealth.
693
Who would walk warily, let him of greater faults beware;
To clear suspicions once aroused is an achievement rare.
Ministers who would save themselves should avoid (the commission of) serious errors for if the king's suspicion is once roused, no one can remove it.
694
All whispered words and interchange of smiles repress,
In presence of the men who kingly power possess.
While in the presence of the sovereign, ministers should neither whisper to nor smile at others.
695
Seek not, ask not, the secret of the king to hear;
But if he lets the matter forth, give ear!
(When the king is engaged) in secret counsel (with others), ministers should neither over-hear anything whatever nor pry into it with inquisitive questions, but (wait to) listen when it is divulged (by the king himself).
696
Knowing the signs, waiting for fitting time, with courteous care,
Things not displeasing, needful things, declare.
Knowing the (king's disposition and seeking the right time, (the minister) should in a pleasing manner suggest things such as are desirable and not disagreeable.
697
Speak pleasant things, but never utter idle word;
Not though by monarch's ears with pleasure heard.
Ministers should (always) give agreeable advice but on no occasion recommend useless actions, though requested (to do so).
698
Say not, 'He's young, my kinsman,' despising thus your king;
But reverence the glory kingly state doth bring.
Ministers should behave in accordance with the (Divine) light in the person of kings and not despise them saying, "He is our junior (in age) and connected with our family!".
699
'We've gained his grace, boots nought what graceless acts we do',
So deem not sages who the changeless vision view.
Those whose judgement is firm will not do what is disagreeable (to the sovereign) saying (within themselves) "We are esteemed by the king".
700
Who think 'We're ancient friends' and do unseemly things;
To these familiarity sure ruin brings.
The (foolish) claim with which a minister does unbecoming acts because of his (long) familiarity (with the king) will ensure his ruin.
2.2.7. The Knowledge of Indications
701
Who knows the sign, and reads unuttered thought, the gem is he,
Of earth round traversed by the changeless sea.
The minister who by looking (at the king) understands his mind without being told (of it), will be a perpetual ornament to the world which is surrounded by a never-drying sea.
702
Undoubting, who the minds of men can scan,
As deity regard that gifted man.
He is to be esteemed a god who is able to ascertain without a doubt what is within (one's mind).
703
Who by the sign the signs interprets plain,
Give any member up his aid to gain.
The king should ever give whatever (is asked) of his belongings and secure him who, by the indications (of his own mind) is able to read those of another.
704
Who reads what's shown by signs, though words unspoken be,
In form may seem as other men, in function nobler far is he.
Those who understand one's thoughts without being informed (thereof) and those who do not, may (indeed) resemble one another bodily; still are they different (mentally).
705
By sign who knows not sings to comprehend, what gain,
'Mid all his members, from his eyes does he obtain?
Of what use are the eyes amongst one's members, if they cannot by their own indications dive those of another ?.
706
As forms around in crystal mirrored clear we find,
The face will show what's throbbing in the mind.
As the mirror
reflects what is near so does the face show what is uppermost in the mind.
707
Than speaking countenance hath aught more prescient skill?
Rejoice or burn with rage, 'tis the first herald still!
Is there anything so full of knowledge as the face ? (No.) it precedes the mind, whether (the latter is) pleased or vexed.
708
To see the face is quite enough, in presence brought,
When men can look within and know the lurking thought.
If the king gets those who by looking into his mind can understand (and remove) what has occurred (to him) it is enough that he stand looking at their face.
709
The eye speaks out the hate or friendly soul of man;
To those who know the eye's swift varying moods to scan.

The measuring-rod of those (ministers) who say "we are acute" will on inquiry be found to be their (own) eyes and nothing else.
2.2.8. The Knowledge of the Council Chamber
711
Men pure in heart, who know of words the varied force,
Should to their audience known adapt their well-arranged discourse.
Let the pure who know the arrangement of words speak with deliberation after ascertaining (the nature of) the court (then assembled).
712
Good men to whom the arts of eloquence are known,
Should seek occasion meet, and say what well they've made their own.
Let the good who know the uses of words speak with a clear knowledge after ascertaining the time (suited to the court).
713
Unversed in councils, who essays to speak.
Knows not the way of suasive words,- and all is weak.
Those who undertake to speak without knowing the (nature of the) court are ignorant of the quality of words as well as devoid of the power (of learning).
714
Before the bright ones shine as doth the light!
Before the dull ones be as purest stucco white!
Ministers should be lights in the assembly of the enlightned, but assume the pure whiteness of mortar (ignorance) in that of fools.
715
Midst all good things the best is modest grace,
That speaks not first before the elders' face.
The modesty by which one does not rush forward and speak in (an assembly of) superiors is the best among all (one's) good qualities.
716
As in the way one tottering falls, is slip before
The men whose minds are filled with varied lore.
(For a minister) to blunder in the presence of those who have acquired a vast store of learning and know (the value thereof) is like a good man stumbling (and falling away) from the path (of virtue).
717
The learning of the learned sage shines bright
To those whose faultless skill can value it aright.
The learning of those who have read and understood (much) will shine in the assembly of those who faultlessly examine (the nature of) words.
718
To speak where understanding hearers you obtain,
Is sprinkling water on the fields of growing grain!
Lecturing to those who have the ability to understand (for themselves) is like watering a bed of plants that are growing (of themselves).
719
In councils of the good, who speak good things with penetrating power,
In councils of the mean, let them say nought, e'en in oblivious hour.
Those who are able to speak good things impressively in an assembly of the good should not even forgetfully speak them in that of the low
720
Ambrosia in the sewer spilt, is word
Spoken in presence of the alien herd.
To utter (a good word) in the assembly of those who are of inferior rank is like
dropping nectar on the ground.
2.2.9. Not to dread the Council
721
Men, pure in heart, who know of words the varied force,
The mighty council's moods discern, nor fail in their discourse.
The pure who know the classification of words having first ascertained the nature (of the court) will not (through fear) falter in their speech before the powerful body.
722
Who what they've learned, in penetrating words heve learned to say,
Before the learn'd among the learn'd most learn'd are they.
Those who can agreeably set forth their acquirements before the learned will be regarded as the most learned among the learned.
723
Many encountering death in face of foe will hold their ground;
Who speak undaunted in the council hall are rarely found.
Many indeed may (fearlessly) die in the presence of (their) foes; (but) few are those who are fearless in the assembly (of the learned).
724
What you have learned, in penetrating words speak out before
The learn'd; but learn what men more learn'd can teach you more.
(Ministers) should agreeably set forth their acquirements before the learned and acquire more (knowledge) from their superiors (in learning).
725
By rule, to dialectic art your mind apply,
That in the council fearless you may make an apt reply.
In order to reply fearlessly before a foreign court, (ministers) should learn logic according to the rules (of grammar).
726
To those who lack the hero's eye what can the sword avail?
Or science what, to those before the council keen who quail?
What have they to do with a sword who are not valiant, or they with learning who are afraid of an intelligent assembly ?
727
As shining sword before the foe which 'sexless being' bears,
Is science learned by him the council's face who fears.
The learning of him who is diffident before an assembly is like the shining sword of an hermaphrodite in the presence of his foes.
728
Though many things they've learned, yet useless are they all,
To man who cannot well and strongly speak in council hall.
Those who cannot agreeably speak good things before a good assembly are indeed unprofitable persons inspite of all their various acquirements.
729
Who, though they've learned, before the council of the good men quake,
Than men unlearn'd a lower place must take.
They who, though they have learned and understood, are yet afraid of the assembly of the good, are said to be inferior (even) to the illiterate.
730
Who what they've learned, in penetrating words know not to say,
The council fearing, though they live, as dead are they.
Those who through fear of the assembly are unable to set forth their learning in an interesting manner, though alive, are yet like the dead.
2.3 The Essentials of a State
2.3.1 The Land
731
Where spreads fertility unfailing, where resides a band,
Of virtuous men, and those of ample wealth, call that a 'land'
A kingdom is that in which (those who carry on) a complete cultivation, virtuous persons, and merchants with inexhaustible wealth, dwell together.
732
That is a 'land' which men desire for wealth's abundant share,
Yielding rich increase, where calamities are rare.
A kingdom is that which is desire for its immense wealth, and which grows greatly in prosperity, being free from destructive causes.
733
When burthens press, it bears; Yet, With unfailing hand
To king due tribute pays: that is the 'land'
A kingdom is that which can bear any burden that may be pressed on it (from adjoining kingdoms) and (yet) pay the full tribute to its sovereign.
734
That is a 'land' whose peaceful anna
ls know,
Nor famine fierce, nor wasting plague, nor ravage of the foe.
A kingdom is that which continues to be free from excessive starvation, irremediable epidemics, and destructive foes.
735
From factions free, and desolating civil strife, and band
Of lurking murderers that king afflict, that is the 'land'.
A kingdom is that which is without various (irregular) associations, destructive internal enemies, and murderous savages who (sometimes) harass the sovereign.
736
Chief of all lands is that, where nought disturbs its peace;
Or, if invaders come, still yields its rich increase.
The learned say that the best kingdom is that which knows no evil (from its foes), and, if injured (at all), suffers no diminution in its fruitfulness.
737
Waters from rains and springs, a mountain near, and waters thence;
These make a land, with fortress' sure defence.
The constituents of a kingdom are the two waters (from above and below), well situated hills and an undestructible fort.
738
A country's jewels are these five: unfailing health,
Fertility, and joy, a sure defence, and wealth.
Freedom from epidemics, wealth, produce, happiness and protection (to subjects); these five, the learned, say, are the ornaments of a kingdom.
739
That is a land that yields increase unsought,
That is no land whose gifts with toil are bought.
The learned say that those are kingdom whose wealth is not laboured for, and those not, whose wealth is only obtained through labour.
740
Though blest with all these varied gifts' increase,
A land gains nought that is not with its king at peace.
Although in possession of all the above mentioned excellences, these are indeed of no use to a country, in the absence of harmony between the sovereign and the sujects.
2.3.2. The Fortification
741
A fort is wealth to those who act against their foes;
Is wealth to them who, fearing, guard themselves from woes.
A fort is an object of importance to those who march (against their foes) as well as to those who through fear (of pursuers) would seek it for shelter.
742
A fort is that which owns fount of waters crystal clear,
An open space, a hill, and shade of beauteous forest near.
A fort is that which has everlasting water, plains, mountains and cool shady forests.
743
Height, breadth, strength, difficult access:
Science declares a fort must these possess.
The learned say that a fortress is an enclosure having these four (qualities) viz., height, breadth, strength and inaccessibility.
744
A fort must need but slight defence, yet ample be,
Defying all the foeman's energy.
A fort is that which has an extensive space within, but only small places to be guarded, and such as can destroy the courage of besieging foes.
745
Impregnable, containing ample stores of food,
A fort for those within, must be a warlike station good.
A fort is that which cannot be captured, which abounds in suitable provisions, and affords a position of easy defence to its inmates.
746
A fort, with all munitions amply stored,
In time of need should good reserves afford.
A fort is that which has all (needful) things, and excellent heroes that can help it against destruction (by foes).
747
A fort should be impregnable to foes who gird it round,
Or aim there darts from far, or mine beneath the ground.
A fort is that which cannot be captured by blockading, assaulting, or undermining it.
748
Howe'er the circling foe may strive access to win,
A fort should give the victory to those who guard within.
That is a fort whose inmates are able to overcome without losing their ground, even abler men who have besieged it.
i>
749
At outset of the strife a fort should foes dismay;
And greatness gain by deeds in every glorious day.
A fort is that which derives excellence from the stratagems made (by its inmates) to defeat their enemies in the battlefield.
750
Howe'er majestic castled walls may rise,
To craven souls no fortress strength supplies.
Although a fort may possess all (the above-said) excellence, it is, as it were without these, if its inmates possess not the excellence of action.
2.3.3. Way of Accumulating Wealth
751
Nothing exists save wealth, that can
Change man of nought to worthy man.
Besides wealth there is nothing that can change people of no importance into those of (some) importance.
752
Those who have nought all will despise;
All raise the wealthy to the skies.
All despise the poor; (but) all praise the rich.
753
Wealth, the lamp unfailing, speeds to every land,
Dispersing darkness at its lord's command.
The imperishable light of wealth goes into regions desired (by its owner) and destroys the darkness (of enmity therein).
754
Their wealth, who blameless means can use aright,
Is source of virtue and of choice delight.
The wealth acquired with a knowledge of the proper means and without foul practices will yield virtue and happiness.
755
Wealth gained by loss of love and grace,
Let man cast off from his embrace.
(Kings) should rather avoid than seek the accumulation of wealth which does not flow in with mercy and love.
756
Wealth that falls to him as heir, wealth from the kingdom's dues,
The spoils of slaughtered foes; these are the royal revenues.
Unclaimed wealth, wealth acquired by taxes, and wealth (got) by conquest of foes are (all) the wealth of the king.
757
'Tis love that kindliness as offspring bears:
And wealth as bounteous nurse the infant rears.
The child mercy which is borne by love grows under the care of the rich nurse of wealth.
758
As one to view the strife of elephants who takes his stand,
On hill he's climbed, is he who works with money in his hand.
An undertaking of one who has wealth in one's hands is like viewing an elephant-fight from a hill-top.
759
Make money! Foeman's insolence o'ergrown
To lop away no keener steel is known.
Accumulate wealth; it will destroy the arrogance of (your) foes; there is no weapon sharper than it.
760
Who plenteous store of glorious wealth have gained,
By them the other two are easily obtained.
To those who have honestly acquired an abundance of riches, the other two, (virtue and pleasure) are things easy (of acquisition).
2.3.4. The Excellence of an Army
761
A conquering host, complete in all its limbs, that fears no wound,
Mid treasures of the king is chiefest found.
The army which is complete in (its) parts and conquers without fear of wounds is the chief wealth of the king.
762
In adverse hour, to face undaunted might of conquering foe,
Is bravery that only veteran host can show.
Ancient army can alone have the valour which makes it stand by its king at the time of defeat, fearless of wounds and unmindful of its reduced strength.
763
Though, like the sea, the angry mice send forth their battle cry;
What then? The dragon breathes upon them, and they die!
What if (a host of) hostile rats roar like the sea ? They will perish at the mere breath of the cobra.
764
That is a host, by no defeats, by no desertions shamed,
For old hereditary courage famed.
That indeed is an army which has stood firm of old without suffering destruction or deserting (to the enemy).
765
That is a 'host' that joins its ranks, and mightily withstands,
Though death with sudden wrath should fall upon its bands.
That indeed is an army which is capable of offering a united resistance, even if Yama advances against it with fury.
766
Valour with honour, sure advance in glory's path, with confidence;
To warlike host these four are sure defence.
Valour, honour, following in the excellent-footsteps (of its predecessors) and trust-worthiness; these four alone constitute the safeguard of an army.
767
A valiant army bears the onslaught, onward goes,
Well taught with marshalled ranks to meet their coming foes.
That is an army which knowing the art of warding off an impending struggle, can bear against the dust-van (of a hostile force).
768
Though not in war offensive or defensive skilled;
An army gains applause when well equipped and drilled.
Though destitute of courage to fight and strength (to endure), an army may yet gain renown by the splendour of its appearance.
769
Where weakness, clinging fear and poverty
Are not, the host will gain the victory.
An army can triumph (over its foes) if it is free from diminution; irremediable aversion and poverty.
770
Though men abound, all ready for the war,
No army is where no fit leaders are.
Though an army may contain a large number of permanent soldiers, it cannot last if it has no generals.
2.3.5. Military Spirit
771
Ye foes! stand not before my lord! for many a one
Who did my lord withstand, now stands in stone!
O my foes, stand not before my leader; (for) many are those who did so but afterwards stood (in the shape of) statues.
772
Who aims at elephant, though dart should fail, has greater praise.
Than he who woodland hare with winged arrow slays.
It is more pleasant to hold the dart that has missed an elephant than that which has hit hare in the forest.
773
Fierceness in hour of strife heroic greatness shows;
Its edge is kindness to our suffering foes.
The learned say that fierceness (incontest with a foe) is indeed great valour; but to become a benefactor in case of accident (to a foe) is the extreme (limit) of that valour.
774
At elephant he hurls the dart in hand; for weapon pressed,
He laughs and plucks the javelin from his wounded breast.
The hero who after casting the lance in his hand on an elephant, comes (in search of another) will pluck the one (that sticks) in his body and laugh (exultingly).
775
To hero fearless must it not defeat appear,
If he but wink his eye when foemen hurls his spear.
Is it not a defeat to the valiant to wink and destroy their ferocious look when a lance in cast at them (by their foe) ?
776
The heroes, counting up their days, set down as vain
Each day when they no glorious wound sustain.
The hero will reckon among wasted days all those on which he had not received severe wounds.
777
Who seek for world-wide fame, regardless of their life,
The glorious clasp adorns, sign of heroic strife.
The fastening of ankle-ring by those who disire a world-wide renown and not (the safety of) their lives is like adorning (themselves).
778
Fearless they rush where'er 'the tide of battle rolls';
The king's reproof damps not the ardour of their eager souls.
The heroes who are not afraid of losing their life in a contest will not cool their ardour, even if the king prohibits (their fighting).
779
Who says they err, and visits them scorn,
Who die and faithful guard the vow they've sworn?

 Friendship
781
What so hard for men to gain as friendship true?
What so sure defence 'gainst all that foe can do?
What things are there so difficult to acquire as friendship ? What guards are there so difficult to break through by the efforts (of one's foes) ?
782
Friendship with men fulfilled of good Waxes like the crescent moon;
Friendship with men of foolish mood, Like the full orb, waneth soon.
The friendship of the wise waxes like the new moon; (but) that of fools wanes like the full moon.
783
Learned scroll the more you ponder, Sweeter grows the mental food;
So the heart by use grows fonder, Bound in friendship with the good.
Like learning, the friendship of the noble, the more it is cultivated, the more delightful does it become.
784
Nor for laughter only friendship all the pleasant day,
But for strokes of sharp reproving, when from right you stray.
Friendship is to be practised not for the purpose of laughing but for that of being beforehand in giving one another sharp rebukes in case of transgression.
785
Not association constant, not affection's token bind;
'Tis the unison of feeling friends unites of kindred mind.
Living together and holding frequent intercourse are not necessary (for friendship); (mutual) understanding can alone create a claim for it.
786
Not the face's smile of welcome shows the friend sincere,
But the heart's rejoicing gladness when the friend is near.
The love that dwells (merely in the smiles of the face is not friendship; (but) that which dwells deep in the smiles of the heart is true friendship.
787
Friendship from ruin saves, in way of virtue keeps;
In troublous time, it weeps with him who weeps.
(True) friendship turns aside from evil (ways) makes (him) walk in the (good) way, and, in case of loss if shares his sorrow (with him).
788
As hand of him whose vesture slips away,
Friendship at once the coming grief will stay.
(True) friendship hastens to the rescue of the afflicted (as readily) as the hand of one whose garment is loosened (before an assembly).
789
And where is friendship's royal seat? In stable mind,
Where friend in every time of need support may find.
Friendship may be said to be on its throne when it possesses the power of supporting one at all times and under all circumstances, (in the practice or virtue and wealth).
790
Mean is the friendship that men blazon forth,
'He's thus to me' and 'such to him my worth'.
Though friends may praise one another saying, "He is so intimate with us, and we so much (with him)"; (still) such friendship will appear mean.
2.3.7. Investigation in forming Friendships
791
To make an untried man your friend is ruin sure;
For friendship formed unbroken must endure.
As those who are of a friendly nature will not forsake (a friend) after once loving (him), there is no evil so great as contracting a friendship without due inquiry.
792
Alliance with the man you have not proved and proved again,
In length of days will give you mortal pain.
The friendship contracted by him who has not made repeated inquiry will in the end grieve (him) to death.
793
Temper, descent, defects, associations free
From blame: know these, then let the man be friend to thee.
Make friendship (with one) after ascertaining (his) character, birth, defects and the whole of one's relations.
794
Who, born of noble race, from guilt would shrink with shame,
Pay any price so yo
u as friend that man may claim.
The friendship of one who belongs to a (good) family and is afraid of (being charged with) guilt, is worth even purchasing.
795
Make them your chosen friend whose words repentance move,
With power prescription's path to show, while evil they reprove.
You should examine and secure the friendship of those who can speak so as to make you weep over a crime (before its commission) or rebuke you severely (after you have done it) and are able to teach you (the ways of) the world.
796
Ruin itself one blessing lends:
'Tis staff that measures out one's friends.
Even in ruin there is some good; (for) it is a rod by which one may measure fully (the affection of one's) relations.
797
'Tis gain to any man, the sages say,
Friendship of fools to put away.
It is indead a gain for one to renounce the friendship of fools.
798
Think not the thoughts that dwarf the soul; nor take
For friends the men who friends in time of grief forsake.
Do not think of things that discourage your mind, nor contract friendship with those who would forsake you in adversity.
799
Of friends deserting us on ruin's brink,
'Tis torture e'en in life's last hour to think.
The very thought of the friendship of those who have deserted one at the approach of adversity will burn one's mind at the time of death.
800
Cling to the friendship of the spotless one's; whate'er you pay.
Renounce alliance with the men of evil way.
Continue to enjoy the friendship of the pure; (but) renounce even with a gift, the friendship of those who do not agree (with the world).
2.3.8. Familiarity
801
Familiarity is friendship's silent pact,
That puts restraint on no familiar act.
Imtimate friendship is that which cannot in the least be injured by (things done through the) right (of longstanding intimacy).
802
Familiar freedom friendship's very frame supplies;
To be its savour sweet is duty of the wise.
The constituents of friendship are (things done through) the right of intimacy; to be pleased with such a right is the duty of the wise.
803
When to familiar acts men kind response refuse,
What fruit from ancient friendship's use?
Of what avail is long-standing friendship, if friends do not admit as their own actions done through the right of intimacy ?
804
When friends unbidden do familiar acts with loving heart,
Friends take the kindly deed in friendly part.
If friends, through the right of friendship, do (anything) without being asked, the wise will be pleased with them on account of its desirability.
805
Not folly merely, but familiar carelessness,
Esteem it, when your friends cause you distress.
If friends should perform what is painful, understand that it is owing not only to ignorance, but also to the strong claims of intimacy.
806
Who stand within the bounds quit not, though loss impends,
Association with the old familiar friends.
Those who stand within the limits (of true friendship) will not even in adversity give up the intimacy of long-standing friends.
807
True friends, well versed in loving ways,
Cease not to love, when friend their love betrays.
Those who have (long) stood in the path of affection will not give it up even if their friends cause (them) their ruin.
808
In strength of friendship rare of friend's disgrace who will not hear,
The day his friend offends will day of grace to him appear.
To those who understand that by which they should not listen to (tales about) the faults of their friends, that is a (profitable) day on which the latter may commit a fault.
809
Friendship of old and faithful friends,
Who ne'er for
sake, the world commends.
They will be loved by the world, who have not forsaken the friendship of those with whom they have kept up an unbroken long-standing intimacy.
810
Ill-wishers even wish them well, who guard.
For ancient friends, their wonted kind regard.
Even enemies will love those who have never changed in their affection to their long-standingfriends.
2.3.9. Evil Friendship
811
Though evil men should all-absorbing friendship show,
Their love had better die away than grow.
The decrease of friendship with those who look as if they would eat you up (through excess of love) while they are really destitute of goodness is far better than its increase.
812
What though you gain or lose friendship of men of alien heart,
Who when you thrive are friends, and when you fail depart?
Of what avail is it to get or lose the friendship of those who love when there is gain and leave when there is none ?
813
These are alike: the friends who ponder friendship's gain
Those who accept whate'er you give, and all the plundering train.
Friendship who calculate the profits (of their friendship), prostitutes who are bent on obtaining their gains, and thieves are (all) of the same character.
814
A steed untrained will leave you in the tug of war;
Than friends like that to dwell alone is better far.
Solitude is more to be desired than the society of those who resemble the untrained horses which throw down (their riders) in the fields of battle.
815
'Tis better not to gain than gain the friendship profitless
Of men of little minds, who succour fails when dangers press.
It is far better to avoid that to contract the evil friendship of the base who cannot protect (their friends) even when appointed to do so.
816
Better ten million times incur the wise man's hate,
Than form with foolish men a friendship intimate.
The hatred of the wise is ten-million times more profitable than the excessive intimacy of the fool.
817
From foes ten million fold a greater good you gain,
Than friendship yields that's formed with laughers vain.
What comes from enemies is a hundred million times more profitable than what comes from the friendship of those who cause only laughter.
818
Those men who make a grievous toil of what they do
On your behalf, their friendship silently eschew.
Gradually abandon without revealing (beforehand) the friendship of those who pretend inability to carry out what they (really) could do.
819
E'en in a dream the intercourse is bitterness
With men whose deeds are other than their words profess.
The friendship of those whose actions do not agree with their words will distress (one) even in (one's) dreams.
820
In anywise maintain not intercourse with those,
Who in the house are friends, in hall are slandering foes.
Avoid even the least approach to a contraction of friendship with those who would love you in private but ridicule you in public.
2.3.10. Unreal Friendship
821
Anvil where thou shalt smitten be, when men occasion find,
Is friendship's form without consenting mind.
The friendship of those who behave like friends without inward affection is a weapon that may be thrown when a favourable opportunity presents itself.
822
Friendship of those who seem our kin, but are not really kind.
Will change from hour to hour like woman's mind.
The friendship of those who seem to be friends while they are not, will change like the love of women.
823
To heartfelt goodness men ignoble hardly may attain,
Although abundant stores of goodly lore they gain.
Though (one's) enemies may have mastered many good books,
it will be impossible for them to become truly loving at heart.
824
'Tis fitting you should dread dissemblers' guile,
Whose hearts are bitter while their faces smile.
One should fear the deceitful who smile sweetly with their face but never love with their heart.
825
When minds are not in unison, 'its never; just,
In any words men speak to put your trust.
In nothing whatever is it proper to rely on the words of those who do not love with their heart.
826
Though many goodly words they speak in friendly tone,
The words of foes will speedily be known.
Though (one's) foes may utter good things as though they were friends, once will at once understand (their evil, import).
827
To pliant speech from hostile lips give thou no ear;
'Tis pliant bow that show the deadly peril near!
Since the bending of the bow bespeaks evil, one should not accept (as good) the humiliating speeches of one's foes.
828
In hands that worship weapon ten hidden lies;
Such are the tears that fall from foeman's eyes.
A weapon may be hid in the very hands with which (one's) foes adore (him) (and) the tears they shed are of the same nature.
829
'Tis just, when men make much of you, and then despise,
To make them smile, and slap in friendship's guise.
It is the duty of kings to affect great love but make it die (inwardly); as regard those foes who shew them great friendship but despise them (in their heart).
830
When time shall come that foes as friends appear,
Then thou, to hide a hostile heart, a smiling face may'st wear.
When one's foes begin to affect friendship, one should love them with one's looks, and, cherishing no love in the heart, give up (even the former).
2.3.11. Folly
831
What one thing merits folly's special name.
Letting gain go, loss for one's own to claim!
Folly is one (of the chief defects); it is that which (makes one) incur loss and forego gain.
832
'Mid follies chiefest folly is to fix your love
On deeds which to your station unbefitting prove.
The greatest folly is that which leads one to take delight in doing what is forbidden.
833
Ashamed of nothing, searching nothing out, of loveless heart,
Nought cherishing, 'tis thus the fool will play his part.
Shamelessness indifference (to what must be sought after), harshness, and aversion for everything (that ought to be desired) are the qualities of the fool.
834
The sacred law he reads and learns, to other men expounds,-
Himself obeys not; where can greater fool be found?

A fool can procure in a single birth a hell into which he may enter and suffer through all the seven births.
836
When fool some task attempts with uninstructed pains,
It fails; nor that alone, himself he binds with chains.
If the fool, who knows not how to act undertakes a work, he will (certainly) fail. (But) is it all ? He will even adorn himself with fetters.
837
When fools are blessed with fortune's bounteous store,
Their foes feed full, their friends are prey to hunger sore.
If a fool happens to get an immense fortune, his neighbours will enjoy it while his relations starve.
838
When folly's hand grasps wealth's increase, 'twill be
As when a mad man raves in drunken glee.

The friendship between fools is exceedingly delightful (to each other): for at parting there will be nothing to cause them pain.
840
Like him who seeks his couch with unwashed feet,
Is fool whose foot intrudes where wise men meet.
The appearance of a fool in an assembly of the learned is like placing (one's) unwashed feet on a bed.
2.3.12.
The want of wisdom is the greatest of all wants; but that of wealth the world will not regard as such.
842
The gift of foolish man, with willing heart bestowed, is nought,
But blessing by receiver's penance bought.
(The cause of) a fool cheerfully giving (something) is nothing else but the receiver's merit (in a former birth).
843
With keener anguish foolish men their own hearts wring,
Than aught that even malice of their foes can bring.
The suffering that fools inflict upon themselves is hardly possible even to foes.
844
What is stupidity? The arrogance that cries,
'Behold, we claim the glory of the wise.'
What is called want of wisdom is the vanity which says, "We are wise".
845
If men what they have never learned assume to know,
Upon their real learning's power a doubt 'twill throw.
Fools pretending to know what has not been read (by them) will rouse suspicion even as to what they have thoroughly mastered.
846
Fools are they who their nakedness conceal,
And yet their faults unveiled reveal.
Even to cover one's nakedness would be folly, if (one's) faults were not covered (by forsaking them).
847
From out his soul who lets the mystic teachings die,
Entails upon himself abiding misery.

The fool will not perform (his duties) even when advised nor ascertain them himself; such a soul is a burden (to the earth) till it departs (from the body).
849
That man is blind to eyes that will not see who knowledge shows;-
The blind man still in his blind fashion knows.

He who denies the existence of what the world believes in will be regarded as a demon on earth.
2.3.13. Hostility
851
Hostility disunion's plague will bring,
That evil quality, to every living thing.
The disease which fosters the evil of disunion among all creatures is termed hatred by the wise.
852
Though men disunion plan, and do thee much despite
'Tis best no enmity to plan, nor evil deeds requite.
Though disagreeable things may be done from (a feeling of) disunion, it is far better that nothing painful be done from (that of) hatred.
853
If enmity, that grievous plague, you shun,
Endless undying praises shall be won.
To rid one-self of the distressing dtsease of hatred will bestow (on one) a never-decreasing imperishable fame.
854
Joy of joys abundant grows,
When malice dies that woe of woes.
If hatred which is the greatest misery is destroyed, it will yield the greatest delight.
855
If men from enmity can keep their spirits free,
Who over them shall gain the victory?

Failure and ruin are not far from him who says it is sweet to excel in hatred.
857
The very truth that greatness gives their eyes can never see,
Who only know to work men woe, fulfilled of enmity.
Those whose judgement brings misery through its connection with hatred cannot understand the triumphant nature of truth.
858
'Tis gain to turn the soul from enmity;
Ruin reigns where this hath mastery.
Shrinking back from hatred will yield wealth; indulging in its increase will hasten ruin.
859
Men think not hostile thought in fortune's favouring hour,
They cherish enmity when in misfortune's power.
At the approach of wealth one will not think of hatred (but) to secure one's ruin, one will look to its increase.
860
From enmity do all afflictive evils flow;
But friendliness doth wealth of kindly good bestow.
All calamities are caused by hatred; but by the delight (of friendship) is caused the great wealth of good virtues.
2.3.14. The Might of Hatred
861
With stronger than thyself, turn from the strife away;
With weaker shun not, rather court the fray.
Avoid offering resistance to the strong; (but) never fail to cherish enmity towards the weak.
862
No kinsman's love, no strength of friends has he;
How can he bear his foeman's enmity?
How can he who is unloving, destitute of powerful aids, and himself without strength overcome the might of his foe ?
863
A craven thing! knows nought, accords with none, gives nought away;
To wrath of any foe he falls an easy prey.
In the estimation of foes miserably weak is he, who is timid, ignorant, unsociable and niggardly.
864
His wrath still blazes, every secret told; each day
This man's in every place to every foe an easy prey.
He who neither refrains from anger nor keeps his secrets will at all times and in all places be easily conquered by all.
865
No way of right he scans, no precepts bind, no crimes affright,
No grace of good he owns; such man's his foes' delight.

Highly to be desired is the hatred of him whose anger is blind, and whose lust increases beyond measure.
867
Unseemly are his deeds, yet proffering aid, the man draws nigh:
His hate- 'tis cheap at any price- be sure to buy!
It is indeed necessary to obtain even by purchase the hatred of him who having begun (a work) does what is not conductive (to its accomplishment).
868
No gracious gifts he owns, faults many cloud his fame;
His foes rejoice, for none with kindred claim.
He will become friendless who is without (any good) qualities. and whose faults are many; (such a character) is a help to (his) foes.
869
The joy of victory is never far removed from those
Who've luck to meet with ignorant and timid foes.
There will be no end of lofty delights to the victorious, if their foes are (both) ignorant and timid.
870
The task of angry war with men unlearned in virtue's lore
Who will not meet, glory shall meet him never more.
The light (of fame) will never be gained by him who gains not the trifling reputation of having fought an unlearned (foe).
2.3.15. Knowing the Quality of Hate
871
For Hate, that ill-conditioned thing not e'en in jest.

Though you may incur the hatred of warriors whose ploughs are bows, incur not that of ministers whose ploughs are words.
873
Than men of mind diseased, a wretch more utterly forlorn,
Is he who stands alone, object of many foeman's scorn.
He who being alone, incurs the hatred of many is more infatuated than even mad men.
874
The world secure on his dexterity depends,
Whose worthy rule can change his foes to friends.
The world abides in the greatness of that good-natured man who behaves so as to turn hatred into friendship.
875
Without ally, who fights with twofold enemy o'ermatched,
Must render one of these a friend attached.
He who is alone and helpless while his foes are two should secure one of them as an agreeable help (to himself).
876
Whether you trust or not, in time of sore distress,
Questions of diff'rence or agreement cease to press.
Though (one's foe is) aware or not of one's misfortune one should act so as neither to join nor separate (from him).
877
To those who know them not, complain not of your woes;
Nor to your foeman's eyes infirmities disclose.
Relate not your suffering even to friends who are ignorant of it, nor refer to your weakness in the presence of your foes.
878
Know thou the way, then do thy part, thyself defend;
Thus shall the pride of those that hate thee have an end.
The joy of one's foes will be destroyed if one guards oneself by knowing the way (of acting) and securing assistance.
879
Destroy the thorn, while tender point can work thee no offence;
Matured by time, 'twill pierce the hand that plucks it thence.
A thorny tree should be felled while young, (for) when it is grown it will destroy the hand of the feller.
880
But breathe upon them, and they surely die,
Who fail to tame the pride of angry enemy.
Those who do not destroy the pride of those who hate (them) will certainly not exist even to breathe.
2.3.16. Enmity within
881
Water and shade, if they unwholesome prove, will bring you pain.
And qualities of friends who treacherous act, will be your bane.
Shade and water are not pleasant, (if) they cause disease; so are the qualities of (one's) relations not agreeable, (if) they cause pain.
882
Dread not the foes that as drawn swords appear;
Friendship of foes, who seem like kinsmen, fear!

Fear internal enmity and guard yourself; (if not) it will destroy (you) in an evil hour, as surely as the tool which cuts the potter's clay.
884
If secret enmities arise that minds pervert,
Then even kin unkind will work thee grievous hurt.
The secret enmity of a person whose mind in unreformed will lead to many evils causing disaffection among (one's) relations.
885
Amid one's relatives if hidden hath arise,
'Twill hurt inflict in deadly wise.
If there appears internal hatred in a (king's) family; it will lead to many a fatal crime.
886
If discord finds a place midst those who dwelt at one before,
'Tis ever hard to keep destruction from the door.
If hatred arises among (one's) own people, it will be hardly possible (for one) to escape death.
887
As casket with its cover, though in one they live alway,
No union to th
e house where hate concealed hath sway.
Never indeed will a family subject to internal hatred unite (really) though it may present an apparent union like that of a casket and its lid.
888
As gold with which the file contends is worn away,
So strength of house declines where hate concealed hath sway.
A family subject to internal hatred will wear out and lose its strength like iron that has been filed away.
889
Though slight as shred of 'seasame' seed it be,
Destruction lurks in hidden enmity.
Although internal hatred be as small as the fragment of the sesamum (seed), still does destruction dwell in it.
890
Domestic life with those who don't agree,
Is dwelling in a shed with snake for company.
Living with those who do not agree (with one) is like dwelling with a cobra (in the same) hut.
2.3.17. Not Offending the Great
891
The chiefest care of those who guard themselves from ill,
Is not to slight the powers of those who work their mighty will.
Not to disregard the power of those who can carry out (their wishes) is more important than all the watchfulness of those who guard (themselves against evil).
892
If men will lead their lives reckless of great men's will,
Such life, through great men's powers, will bring perpetual ill.
To behave without respect for the great (rulers) will make them do (us) irremediable evils.
893
Who ruin covet let them shut their ears, and do despite
To those who, where they list to ruin have the might.
If a person desires ruin, let him not listen to the righteous dictates of law, but commit crimes against those who are able to slay (other sovereigns).
894
When powerless man 'gainst men of power will evil deeds essay,
Tis beck'ning with the hand for Death to seize them for its prey.

Those who have incurred the wrath of a cruel and mighty potentate will not prosper wherever they may go.
896
Though in the conflagration caught, he may escape from thence:
He 'scapes not who in life to great ones gives offence.
Though burnt by a fire (from a forest), one may perhaps live; (but) never will he live who has shown disrespect to the great (devotees).
897
Though every royal gift, and stores of wealth your life should crown,
What are they, if the worthy men of mighty virtue frown?

If (the) hill-like (devotees) resolve on destruction, those who seemed to be everlasting will be destroyed root and branch from the earth.
899
When blazes forth the wrath of men of lofty fame,
Kings even fall from high estate and perish in the flame.
If those of exalted vows burst in a rage, even (Indra) the king will suffer a sudden loss and be entirely ruined.
900
Though all-surpassing wealth of aid the boast,
If men in glorious virtue great are wrath, they're lost.
Though in possession of numerous auxiliaries, they will perish who are-exposed to the wrath of the noble whose penance is boundless.
2.3.18. Being led by Women
901
Who give their soul to love of wife acquire not nobler gain;
Who give their soul to strenuous deeds such meaner joys disdain.
Those who lust after their wives will not attain the excellence of virtue; and it is just
this that is not desired by those who are bent on acquiring wealth.
902
Who gives himself to love of wife, careless of noble name
His wealth will clothe him with o'erwhelming shame.

The frailty that stoops to a wife will always make (her husband) feel ashamed among the good.
904
No glory crowns e'en manly actions wrought
By him who dreads his wife, nor gives the other world a thought.
The undertaking of one, who fears his wife and is therefore destitute of (bliss), will never be applauded.
905
Who quakes before his wife will ever tremble too,
Good deeds to men of good deserts to do.
He that fears his wife will always be afraid of doing good deeds (even) to the good.
906
Though, like the demi-gods, in bliss they dwell secure from harm,
Those have no dignity who fear the housewife's slender arm.
They that fear the bamboo-like shoulders of their wives will be destitute of manliness though they may flourish like the Gods.
907
The dignity of modest womanhood excels
His manliness, obedient to a woman's law who dwells.
Even shame faced womanhood is more to be esteemed than the shameless manhood that performs the behests of a wife.
908
Who to the will of her with beauteous brow their lives conform,
Aid not their friends in need, nor acts of charity perform.
Those who yield to the wishes of their wives will neither relieve the wants of (their) friends nor perform virtuous deeds.
909
No virtuous deed, no seemly wealth, no pleasure, rests
With them who live obedient to their wives' behests.
From those who obey the commands of their wives are to be expected neither deeds of virtue, nor those of wealth nor (even) those of pleasure.
910
Where pleasures of the mind, that dwell in realms of thought, abound,
Folly, that springs from overweening woman's love, is never found.
The foolishness that results from devotion to a wife will never be found in those who possess a reflecting mind and a prosperity (flowing) therefrom.
2.3.19. Wanton Women
911
Those that choice armlets wear who seek not thee with love,
But seek thy wealth, their pleasant words will ruin prove.
The sweet words of elegant braceleted (prostitutes) who desire (a man) not from affection but from avarice, will cause sorrow.
912
Who weigh the gain, and utter virtuous words with vicious heart,
Weighing such women's worth, from their society depart.
One must ascertain the character of the ill-natured women who after ascertaining the wealth (of a man) speak (as if they were) good natured-ones, and avoid intercourse (with them).
913
As one in darkened room, some stranger corpse inarms,
Is he who seeks delight in mercenary women's charms!
The false embraces of wealth-loving women are like (hired men) embracing a strange corpse in a dark room.
914
Their worthless charms, whose only weal is wealth of gain,
From touch of these the wise, who seek the wealth of grace, abstain.
The wise who seek the wealth of grace will not desire the base favours of those who regard wealth (and not pleasure) as (their) riches.
915
From contact with their worthless charms, whose charms to all are free,
The men with sense of good and lofty wisdom blest will flee;
Those whose knowledge is made excellent by their (natural) sense will not covet the trffling delights of those whose favours are common (to all).
916
From touch of those who worthless cha
rms, with wanton arts, display,
The men who would their own true good maintain will turn away.
Those who would spread (the fame of) their own goodness will not desire the shoulders of those,who rejoice in their accomplishments and bestow their despicable favours (on all who pay).
917
Who cherish alien thoughts while folding in their feigned embrace,
These none approach save those devoid of virtue's grace.
Those who are destitute of a perfectly (reformed) mind will covet the shoulders of those who embrace (them) while their hearts covet other things.
918
As demoness who lures to ruin woman's treacherous love
To men devoid of wisdom's searching power will prove.
The wise say that to such as are destitute of discerning sense the embraces of faithless women are (as ruinous as those of) the celestail female.
919
The wanton's tender arm, with gleaming jewels decked,
Is hell, where sink degraded souls of men abject.

Treacherous women, liquor, and gambling are the associates of such as have forsaken by Fortune.
2.3.20. Not Drinking Palm-Wine
921
Who love the palm's intoxicating juice, each day,
No rev'rence they command, their glory fades away.
Those who always thirst after drink will neither inspire fear (in others) nor retain the light (of their fame).
922
Drink not inebriating draught. Let him count well the cost.
Who drinks, by drinking, all good men's esteem is lost.
Let no liquor be drunk; if it is desired, let it be drunk by those who care not for esteem of the great.
923
The drunkard's joy is sorrow to his mother's eyes;
What must it be in presence of the truly wise?
Intoxication is painful even in the presence of (one's) mother; what will it not then be in that of the wise ?
924
Shame, goodly maid, will turn her back for aye on them
Who sin the drunkard's grievous sin, that all condemn.
The fair maid of modesty will turn her back on those who are guilty of the great and abominable crime of drunkenness.
925
With gift of goods who self-oblivion buys,
Is ignorant of all that man should prize.
To give money and purchase unconsciousness is the result of one's ignorance of (one's own actions).
926
Sleepers are as the dead, no otherwise they seem;
Who drink intoxicating draughts, they poison quaff, we deem.

Those who always intoxicate themselves by a private (indulgence in) drink; will have their secrets detected and laughed at by their fellow-townsmen.
928
No more in secret drink, and then deny thy hidden fraud;
What in thy mind lies hid shall soon be known abroad.
Let (the drunkard) give up saying "I have never drunk"; (for) the moment (he drinks) he will simply betray his former attempt to conceal.
929
Like him who, lamp in hand, would seek one sunk beneath the wave.
Is he who strives to sober drunken man with reasonings grave.
Reasoning with a drunkard is like going under water with a torch in search of a drowned man.
930
When one, in sober interval, a drunken man espies,
Does he not think, 'Such is my folly in my revelries'?
When (a drunkard) who is sober sees one who is not, it looks as if he remembered not the evil effects of his (own) drink.
2.
3.21. Gaming (Gambling)
931
Seek not the gamester's play; though you should win,
Your gain is as the baited hook the fish takes in.
Though able to win, let not one desire gambling; (for) even what is won is like a fish swallowing the iron in fish-hook.
932
Is there for gamblers, too, that gaining one a hundred lose, some way
That they may good obtain, and see a prosperous day?
Is there indeed a means of livelihood that can bestow happiness on gamblers who gain one and lose a hundred ?
933
If prince unceasing speak of nought but play,
Treasure and revenue will pass from him away.
If the king is incessantly addicted to the rolling dice in the hope of gain, his wealth and the resources thereof will take their departure and fall into other's hands.
934
Gaming brings many woes, and ruins fair renown;
Nothing to want brings men so surely down.
There is nothing else that brings (us) poverty like gambling which causes many a misery and destroys (one's) reputation.
935
The dice, and gaming-hall, and gamester's art, they eager sought,
Thirsting for gain- the men in other days who came to nought.
Penniless are those who by reason of their attachment would never forsake gambling, the gambling-place and the handling (of dice).
936
Gambling's Misfortune's other name: o'er whom she casts her veil,
They suffer grievous want, and sorrows sore bewail.
Those who are swallowed by the goddess called "gambling" will never have their hunger satisfied, but suffer the pangs of hell in the next world.
937
Ancestral wealth and noble fame to ruin haste,
If men in gambler's halls their precious moments waste.

Gambling destroys property, teaches falsehood, puts an end to benevolence, and brings in misery (here and hereafter).
939
Clothes, wealth, food, praise, and learning, all depart
From him on gambler's gain who sets his heart.
The habit of gambling prevents the attainment of these five: clothing, wealth, food, fame and learning.
940
Howe'er he lose, the gambler's heart is ever in the play;
E'en so the soul, despite its griefs, would live on earth alway.
As the gambler loves (his vice) the more he loses by it, so does the soul love (the body) the more it suffers through it.
2.3.22. Medicine
941
The learned books count three, with wind as first; of these,
As any one prevail, or fail; 'twill cause disease.
If (food and work are either) excessive or deficient, the three things enumerated by (medical) writers, flatulence, biliousness, and phlegm, will cause (one) disease.
942
No need of medicine to heal your body's pain,
If, what you ate before digested well, you eat again.
No medicine is necessary for him who eats after assuring (himself) that what he has (already) eaten has been digested.
943
Who has a body gained may long the gift retain,
If, food digested well, in measure due he eat again.
If (one's food has been) digested let one eat with moderation; (for) that is the way to prolong the life of an embodied soul.
944
Knowing the food digested well, when hunger prompteth thee,
With constant care, the viands choose that well agree.
(First) assure yourself that your food has been digested and never fail to eat, when very hungry, whatever is not disagreeable (to you).
945
With self-denial take the well-selected meal;
So shall thy frame no sudden sickness feel.
There will be no disaster to one's life if on
e eats with moderation, food that is not disagreeable.
946
On modest temperance as pleasures pure,
So pain attends the greedy epicure.

He will be afflicted with numberless diseases, who eats immoderately, ignorant (of the rules of health).
948
Disease, its cause, what may abate the ill:
Let leech examine these, then use his skill.
Let the physician enquire into the (nature of the) disease, its cause and its method of cure and treat it faithfully according to (medical rule).
949
The habitudes of patient and disease, the crises of the ill
These must the learned leech think over well, then use his skill.
The learned (physician) should ascertain the condition of his patient; the nature of his disease, and the season (of the year) and (then) proceed (with his treatment).
950
For patient, leech, and remedies, and him who waits by patient's side,
The art of medicine must fourfold code of laws provide.
Medical science consists of four parts, viz., patient, physician, medicine and compounder; and each of these (again) contains four sub-divisions.
2.4 Miscellaneous
2.4.1. Nobility
951
Save in the scions of a noble house, you never find
Instinctive sense of right and virtuous shame combined.
Consistency (of thought, word and deed) and fear (of sin) are conjointly natural only to the high-born.
952
In these three things the men of noble birth fail not:
In virtuous deed and truthful word, and chastened thought.
The high-born will never deviate from these three; good manners, truthfulness and modesty.
953
The smile, the gift, the pleasant word, unfailing courtesy
These are the signs, they say, of true nobility.
A cheerful countenance, liberality, pleasant words, and an unreviling disposition, these four are said to be the proper qualities of the truly high-born.
954
Millions on millions piled would never win
The men of noble race to soul-degrading sin.
Though blessed with immense wealth, the noble will never do anything unbecoming.
955
Though stores for charity should fail within, the ancient race
Will never lose its old ancestral grace.
Though their means fall off, those born in ancient families, will not lose their character (for liberality).
956
Whose minds are set to live as fits their sire's unspotted fame,
Stooping to low deceit, commit no deeds that gender shame.
Those who seek to preserve the irreproachable honour of their families will not viciously do what is detrimental thereto.
957
The faults of men of noble race are seen by every eye,
As spots on her bright orb that walks sublime the evening sky.
The defects of the noble will be observed as clearly as the dark spots in the moon.
958
If lack of love appear in those who bear some goodly name,
'Twill make men doubt the ancestry they claim.
If one of a good family betrays want of affection, his descent from it will be called in question.
959
Of soil the plants that spring thereout will show the worth:
The words they speak declare the men of noble birth.
As the sprout indicates the nature of the soil, (so) the speech of the noble indicates (that of one's birth).
960
Who seek for good the grace of virtuous shame must know;
Who seek for noble name to all must reverence show.
He who desires a good name must desire modesty; and he who desires (the continuance of) a family greatness must be submissi
ve to all.
2.4.2. Honour
961
Though linked to splendours man no otherwise may gain,
Reject each act that may thine honour's clearness stain.
Actions that would degrade (one's) family should not be done; though they may be so important that not doing them would end in death.
962
Who seek with glory to combine honour's untarnished fame,
Do no inglorious deeds, though men accord them glory's name.
Those who desire (to maintain their) honour, will surely do nothing dishonourable, even for the sake of fame.
963
Bow down thy soul, with increase blest, in happy hour;
Lift up thy heart, when stript of all by fortune's power.
In great prosperity humility is becoming; dignity, in great adversity.
964
Like hairs from off the head that fall to earth,
When fall'n from high estate are men of noble birth.
They who have fallen from their (high) position are like the hair which has fallen from the head.
965
If meanness, slight as 'abrus' grain, by men be wrought,
Though like a hill their high estate, they sink to nought.
Even those who are exalted like a hill will be thought low, if they commit deeds that are debasing.
966
It yields no praise, nor to the land of Gods throws wide the gate:
Why follow men who scorn, and at their bidding wait?
Of what good is it (for the high-born) to go and stand in vain before those who revile him ? it only brings him loss of honour and exclusion from heaven.
967
Better 'twere said, 'He's perished!' than to gain
The means to live, following in foeman's train.
It is better for a man to be said of him that he died in his usual state than that he eked out his life by following those who disgraced him.
968
When high estate has lost its pride of honour meet,
Is life, that nurses this poor flesh, as nectar sweet?
For the high-born to keep their body in life when their honour is gone will certainly not prove a remedy against death.
969
Like the wild ox that, of its tuft bereft, will pine away,
Are those who, of their honour shorn, will quit the light of day.
Those who give up (their) life when (their) honour is at stake are like the yark which kills itself at the loss of (even one of) its hairs.
970
Who, when dishonour comes, refuse to live, their honoured memory
Will live in worship and applause of all the world for aye!
The world will (always) praise and adore the fame of the honourable who would rather die than suffer indignity.
2.4.3. Greatness
971
The light of life is mental energy; disgrace is his
Who says, 'I 'ill lead a happy life devoid of this.'
One's light is the abundance of one's courage; one's darkness is the desire to live destitute of such (a state of mind.)
972
All men that live are one in circumstances of birth;
Diversities of works give each his special worth.
All human beings agree as regards their birth but differ as regards their characteristics, because of the different qualities of their actions.
973
The men of lofty line, whose souls are mean, are never great
The men of lowly birth, when high of soul, are not of low estate.
Though (raised) above, the base cannot become great; though (brought) low, the great cannot become base.
974
Like single-hearted women, greatness too,
Exists while to itself is true.
Even greatness, like a woman's chastity, belongs only to him who guards himself.
975
The man endowed with greatness true,
Rare deeds in perfect wise will do.
(Though reduced) the great will be able to perform, in the proper way, deeds difficult (for others to do).
976
'As votaries of the truly great we will
ourselves enroll,'
Is thought that enters not the mind of men of little soul.
It is never in the nature of the base to seek the society of the great and partake of their nature.
977
Whene'er distinction lights on some unworthy head,
Then deeds of haughty insolence are bred.
Even nobility of birth, wealth and learning, if in (the possession of) the base, will (only) produce everincreasing pride.
978
Greatness humbly bends, but littleness always
Spreads out its plumes, and loads itself with praise.
The great will always humble himself; but the mean will exalt himself in self-admiration.
979
Greatness is absence of conceit; meanness, we deem,
Riding on car of vanity supreme.
Freedom from conceit is (the nature of true) greatness; (while) obstinacy therein is (that of) meanness.
980
Greatness will hide a neighbour's shame;
Meanness his faults to all the world proclaim.
The great hide the faults of others; the base only divulge them.
2.4.4. Perfectness
981
All goodly things are duties to the men, they say
Who set themselves to walk in virtue's perfect way.
It is said that those who are conscious of their duty and behave with a perfect goodness will regard as natural all that is good.
982
The good of inward excellence they claim,
The perfect men; all other good is only good in name.
The only delight of the perfect is that of their goodness; all other (sensual) delights are not to be included among any (true) delights.
983
Love, modesty, beneficence, benignant grace,
With truth, are pillars five of perfect virtue's resting-place.
Affection, fear (of sin), benevolence, favour and truthfulness; these are the five pillars on which perfect goodness rests.
984
The type of 'penitence' is virtuous good that nothing slays;
To speak no ill of other men is perfect virtue's praise.
Penance consists in the goodness that kills not , and perfection in the goodness that tells not others' faults.
985
Submission is the might of men of mighty acts; the sage
With that same weapon stills his foeman's rage.
Stooping (to inferiors) is the strength of those who can accomplish (an undertaking); and that is the weapon with which the great avert their foes.
986
What is perfection's test? The equal mind.
To bear repulse from even meaner men resigned.
The touch-stone of perfection is to receive a defeat even at the hands of one's inferiors.
987
What fruit doth your perfection yield you, say!
Unless to men who work you ill good repay?
Of what avail is perfect goodness if it cannot do pleasing things even to those who have pained (it) ?
988
To soul with perfect virtue's strength endued,
Brings no disgrace the lack of every earthly good.
Poverty is no disgrace to one who abounds in good qualities.
989
Call them of perfect virtue's sea the shore,
Who, though the fates should fail, fail not for evermore.
Those who are said to be the shore of the sea of perfection will never change, though ages may change.
990
The mighty earth its burthen to sustain must cease,
If perfect virtue of the perfect men decrease.
If there is a defect in the character of the perfect, (even) the great world cannot bear (its) burden.
2.4.5. Courtesy
991
Who easy access give to every man, they say,
Of kindly courtesy will learn with ease the way.
If one is easy of access to all, it will be easy for one to obtain the virtue called goodness.
992
Benevolence and high born dignity,
These two are beaten paths of courtesy.
Affectionateness and birth in a good family, these two constitute
what is called a proper behaviour to all.
993
Men are not one because their members seem alike to outward view;
Similitude of kindred quality makes likeness true.
Resemblance of bodies is no resemblance of souls; true resemblance is the resemblance of qualities that attract.
994
Of men of fruitful life, who kindly benefits dispense,
The world unites to praise the 'noble excellence.'
The world applauds the character of those whose usefulness results from their equity and charity.
995
Contempt is evil though in sport. They who man's nature know,
E'en in their wrath, a courteous mind will show.
Reproach is painful to one even in sport; those (therefore) who know the nature of others exhibit (pleasing) qualities even when they are hated.
996
The world abides; for 'worthy' men its weight sustain.
Were it not so, 'twould fall to dust again.
The (way of the) world subsists by contact with the good; if not, it would bury itself in the earth and perish.
997
Though sharp their wit as file, as blocks they must remain,
Whose souls are void of 'courtesy humane'.
He who is destitute of (true) human qualities (only) resembles a tree, though he may possess the sharpness of a file.
998
Though men with all unfriendly acts and wrongs assail,
'Tis uttermost disgrace in 'courtesy' to fail.
It is wrong (for the wise) not to exhibit (good) qualities even towards those who bearing no friendship (for them) do only what is hateful.
999
To him who knows not how to smile in kindly mirth,
Darkness in daytime broods o'er all the vast and mighty earth.
To those who cannot rejoice, the wide world is buried darkness even in (broad) day light.
1000
Like sweet milk soured because in filthy vessel poured,
Is ample wealth in churlish man's unopened coffers stored.
The great wealth obtained by one who has no goodness will perish like pure milk spoilt by the impurity of the vessel.
2.4.6. Wealth without Benefaction
1001
Who fills his house with ample store, enjoying none,
Is dead. Nought with the useless heap is done.
He who does not enjoy the immense riches he has heaped up in his house, is (to be reckoned as) dead, (for) there is nothing achieved (by him).
1002
Who giving nought, opines from wealth all blessing springs,
Degraded birth that doting miser's folly brings.
He who knows that wealth yields every pleasure and yet is so blind as to lead miserly life will be born a demon.
1003
Who lust to heap up wealth, but glory hold not dear,
It burthens earth when on the stage of being they appear.
A burden to the earth are men bent on the acquisition of riches and not (true) fame.
1004
Whom no one loves, when he shall pass away,
What doth he look to leave behind, I pray?
What will the miser who is not liked (by any one) regard as his own (in the world to come) ?
1005
Amid accumulated millions they are poor,
Who nothing give and nought enjoy of all they store.
Those who neither give (to others) nor enjoy (their property) are (truly) destitute, though possessing immense riches.
1006
Their ample wealth is misery to men of churlish heart,
Who nought themselves enjoy, and nought to worthy men impart.
He who enjoys not (his riches) nor relieves the wants of the worthy is a disease to his wealth.
1007
Like woman fair in lonelihood who aged grows,
Is wealth of him on needy men who nought bestows.
The wealth of him who never bestows anything on the destitute is like a woman of beauty growing old without a husband.
1008
When he whom no man loves exults in great prosperity,
'Tis as when fruits in midmost of the town some p
oisonous tree.
The wealth of him who is disliked (by all) is like the fruit-bearing of the etty tree in the midst of a town.
1009
Who love abandon, self-afflict, and virtue's way forsake
To heap up glittering wealth, their hoards shall others take.
Strangers will inherit the riches that have been acquired without regard for friendship, comfort and charity.
1010
'Tis as when rain cloud in the heaven grows day,
When generous wealthy man endures brief poverty.
The short-lived poverty of those who are noble and rich is like the clouds becoming poor (for a while).
2.4.7. Shame
1011
To shrink abashed from evil deed is 'generous shame';
Other is that of bright-browed one of virtuous fame.
True modesty is the fear of (evil) deeds; all other modesty is (simply) the bashfulness of virtuous maids.
1012
Food, clothing, and other things alike all beings own;
By sense of shame the excellence of men is known.
Food, clothing and the like are common to all men but modesty is peculiar to the good.
1013
All spirits homes of flesh as habitation claim,
And perfect virtue ever dwells with shame.
As the body is the abode of the spirit, so the excellence of modesty is the abode of perfection.
1014
And is not shame an ornament to men of dignity?
Without it step of stately pride is piteous thing to see.
Is not the modesty ornament of the noble ? Without it, their haughtiness would be a pain (to others).
1015
As home of virtuous shame by all the world the men are known,
Who feel ashamed for others, guilt as for their own.
The world regards as the abode of modesty him who fear his own and other's guilt.
1016
Unless the hedge of shame inviolate remain,
For men of lofty soul the earth's vast realms no charms retain.
The great make modesty their barrier (of defence) and not the wide world.
1017
The men of modest soul for shame would life an offering make,
But ne'er abandon virtuous shame for life's dear sake.
The modest would rather lose their life for the sake of modesty than lose modesty for the sake of life.
1018
Though know'st no shame, while all around asha med must be:
Virtue will shrink away ashamed of thee!
Virtue is likely to forsake him who shamelessly does what others are ashamed of.
1019
'Twill race consume if right observance fail;
'Twill every good consume if shamelessness prevail.
Want of manners injures one's family; but want of modesty injures one's character.
1020
'Tis as with strings a wooden puppet apes life's functions, when
Those void of shame within hold intercourse with men.
The actions of those who are without modesty at heart are like those of puppet moved by a string.
2.4.8. The Way of Maintaining the Family
1021
Who says 'I'll do my work, nor slack my hand',
His greatness, clothed with dignity supreme, shall stand.
There is no higher greatness than that of one saying. I will not cease in my effort (to raise my family).
1022
The manly act and knowledge full, when these combine
In deed prolonged, then lengthens out the race's line.
One's family is raised by untiring perseverance in both effort and wise contrivances.
1023
'I'll make my race renowned,' if man shall say,
With vest succinct the goddess leads the way.
The Deity will clothe itself and appear before him who resolves on raising his family.
1024
Who labours for his race with unremitting pain,
Without a thought spontaneously, his end will gain.
Those who are prompt in their efforts (to better their family) need no deliberation, such efforts will of themselves succee
d.
1025
With blameless life who seeks to build his race's fame,
The world shall circle him, and kindred claim.
People will eagerly seek the friendship of the prosperous soul who has raised his family without foul means.
1026
Of virtuous manliness the world accords the praise
To him who gives his powers, the house from which he sprang to raise.
A man's true manliness consists in making himself the head and benefactor of his family.
1027
The fearless hero bears the brunt amid the warrior throng;
Amid his kindred so the burthen rests upon the strong.
Like heroes in the battle-field, the burden (of protection etc.) is borne by those who are the most efficient in a family.
1028
Wait for no season, when you would your house uprear;
'Twill perish, if you wait supine, or hold your honour dear.
As a family suffers by (one's) indolence and false dignity there is to be so season (good or bad) to those who strive to raise their family.
1029
Is not his body vase that various sorrows fill,
Who would his household screen from every ill?
Is it only to suffering that his body is exposed who undertakes to preserve his family from evil ?
1030
When trouble the foundation saps the house must fall,
If no strong hand be nigh to prop the tottering wall.
If there are none to prop up and maintain a family (in distress), it will fall at the stroke of the axe of misfortune.
2.4.9. Agriculture
1031
Howe'er they roam, the world must follow still the plougher's team;
Though toilsome, culture of the ground as noblest toil esteem.
Agriculture, though laborious, is the most excellent (form of labour); for people, though they go about (in search of various employments), have at last to resort to the farmer.
1032
The ploughers are the linch-pin of the world; they bear
Them up who other works perform, too weak its toils to share.
Agriculturists are (as it were) the linch-pin of the world for they support all other workers who cannot till the soil.
1033
Who ploughing eat their food, they truly live:
The rest to others bend subservient, eating what they give.

Patriotic farmers desire to bring all other states under the control of their own king.
1035
They nothing ask from others, but to askers give,
Who raise with their own hands the food on which they live.
Those whose nature is to live by manual labour will never beg but give something to those who beg.
1036
For those who 've left what all men love no place is found,
When they with folded hands remain who till the ground.
If the farmer's hands are slackened, even the ascetic state will fail.
1037
Reduce your soil to that dry state, When ounce is quarter-ounce's weight;
Without one handful of manure, Abundant crops you thus secure.
If the land is dried so as to reduce one ounce of earth to a quarter, it will grow plentifully even without a handful of manure.
1038
To cast manure is better than to plough;
Weed well; to guard is more than watering now
Manuring is better than ploughing; after weeding, watching is better than watering (it).
1039
When master from the field aloof hath stood;
Then land will sulk, like wife in angry mood.

The maiden, Earth, will laug
h at the sight of those who plead poverty and lead an idle life.
2.4.10. Poverty
1041
You ask what sharper pain than poverty is known;
Nothing pains more than poverty, save poverty alone.
There is nothing that afflicts (one) like poverty.
1042
Malefactor matchless! poverty destroys
This world's and the next world's joys.
When cruel poverty comes on, it deprives one of both the present and future (bliss).
1043
Importunate desire, which poverty men name,
Destroys both old descent and goodly fame.
Hankering poverty destroys at once the greatness of (one's) ancient descent and (the dignity of one's) speech.
1044
From penury will spring, 'mid even those of noble race,
Oblivion that gives birth to words that bring disgrace.
Even in those of high birth, poverty will produce the fault of uttering mean words.
1045
From poverty, that grievous woe,
Attendant sorrows plenteous grow.
The misery of poverty brings in its train many (more) miseries.
1046
Though deepest sense, well understood, the poor man's words convey,
Their sense from memory of mankind will fade away.
The words of the poor are profitless, though they may be sound in thought and clear in expression.
1047
From indigence devoid of virtue's grace,
The mother e'en that bare, estranged, will turn her face.
He that is reduced to absolute poverty will be regarded as a stranger even by his own mother.
1048
And will it come today as yesterday,
The grief of want that eats my soul away?
Is the poverty that almost killed me yesterday, to meet me today too ?
1049
Amid the flames sleep may men's eyelids close,
In poverty the eye knows no repose.
One may sleep in the midst of fire; but by no means in the midst of poverty.
1050
Unless the destitute will utterly themselves deny,
They cause their neighbour's salt and vinegar to die.
The destitute poor, who do not renounce their bodies, only consume their neighbour's salt and water.
2.4.11. Mendicancy
1051
When those you find from whom 'tis meet to ask,- for aid apply;
Theirs is the sin, not yours, if they the gift deny.
If you meet with those that may be begged of, you may beg; (but) if they withhold (their gift) it is their blame and not yours.
1052
Even to ask an alms may pleasure give,
If what you ask without annoyance you receive.
Even begging may be pleasant, if what is begged for is obtained without grief (to him that begs).
1053
The men who nought deny, but know what's due, before their face
To stand as suppliants affords especial grace.
There is even a beauty in standing before and begging of those who are liberal in their gifts and understand their duty (to beggars).
1054
Like giving alms, may even asking pleasant seem,
From men who of denial never even dream.
To beg of such as never think of withholding (their charity) even in their dreams, is in fact the same as giving (it oneself);
1055
Because on earth the men exist, who never say them nay,
Men bear to stand before their eyes for help to pray.
As there are in the world those that give without refusing, there are (also) those that prefer to beg by simply standing before them.
1056
It those you find from evil of 'denial' free,
At once all plague of poverty will flee.
All the evil of begging will be removed at the sight of those who are far from the evil of refusing.
1057
If men are found who give and no harsh words of scorn employ,
The minds of askers, through and through, will thrill with joy.
Beggars rejoice exceedingly when they behold those who
bestow (their alms) with kindness and courtesy.
1058
If askers cease, the mighty earth, where cooling fountains flow,
Will be a stage where wooden puppets come and go.
If there were no beggars, (the actions done in) the cool wide world would only resemble the movement of a puppet.
1059
What glory will there be to men of generous soul,
When none are found to love the askers' role?
What (praise) would there be to givers (of alms) if there were no beggars to ask for and reveive (them).
1060
Askers refused from wrath must stand aloof;
The plague of poverty itself is ample proof.
 The Dread of Mendicancy
1061
Ten million-fold 'tis greater gain, asking no alms to live,
Even from those, like eyes in worth, who nought concealing gladly give.
Not to beg (at all) even from those excellent persons who cheerfully give without refusing, will do immense good.
1062
If he that shaped the world desires that men should begging go,
Through life's long course, let him a wanderer be and perish so.
If the Creator of the world has decreed even begging as a means of livelihood, may he too go abegging and perish.
1063
Nothing is harder than the hardness that will say,
'The plague of penury by asking alms we'll drive away.'
There is no greater folly than the boldness with which one seeks to remedy the evils of poverty by begging (rather than by working).
1064
Who ne'er consent to beg in utmost need, their worth
Has excellence of greatness that transcends the earth.
Even the whole world cannot sufficiently praise the dignity that would not beg even in the midst of destitution.
1065
Nothing is sweeter than to taste the toil-won cheer,
Though mess of pottage as tasteless as the water clear.
Even thin gruel is ambrosia to him who has obtained it by labour.
1066
E'en if a draught of water for a cow you ask,
Nought's so distasteful to the tongue as beggar's task.
There is nothing more disgraceful to one's tongue than to use it in begging water even for a cow.
1067
One thing I beg of beggars all, 'If beg ye may,
Of those who hide their wealth, beg not, I pray.'
I beseech all beggars and say, "If you need to beg, never beg of those who give unwillingly."
1068
The fragile bark of beggary
Wrecked on denial's rock will lie.
The unsafe raft of begging will split when it strikes on the rock of refusal.
1069
The heart will melt away at thought of beggary,
With thought of stern repulse 'twill perish utterly.
To think of (the evil of) begging is enough to melt one's heart; but to think of refusal is enough to break it.
1070
E'en as he asks, the shamefaced asker dies;
Where shall his spirit hide who help denies?
Saying "No" to a beggar takes away his life. (but as that very word will kill the refuser) where then would the latter's life hide itself ?
2.4.13. Baseness
1071
The base resemble men in outward form, I ween;
But counterpart exact to them I've never seen.
The base resemble men perfectly (as regards form); and we have not seen such (exact) resemblance (among any other species).
1072
Than those of grateful heart the base must luckier be,
Their minds from every anxious thought are free!
The low enjoy more felicity than those who know what is good; for the former are not troubled with anxiety (as to the good).
1073
The base are as the Gods; they too
Do ever what they list to do!
The base resemble the Gods; for the base ac
t as they like.
1074
When base men those behold of conduct vile,
They straight surpass them, and exulting smile.

(The principle of) behaviour in the mean is chiefly fear; if not, hope of gain, to some extent.
1076
The base are like the beaten drum; for, when they hear
The sound the secret out in every neighbour's ear.
The base are like a drum that is beaten, for they unburden to others the secrets they have heard.
1077
From off their moistened hands no clinging grain they shake,
Unless to those with clenched fist their jaws who break.
The mean will not (even) shake off (what sticks to) their hands (soon after a meal) to any but those who would break their jaws with their clenched fists.
1078
The good to those will profit yield fair words who use;
The base, like sugar-cane, will profit those who bruise.
The great bestow (their alms) as soon as they are informed; (but) the mean, like the sugar-cane, only when they are tortured to death.
1079
If neighbours clothed and fed he see, the base
Is mighty man some hidden fault to trace?
The base will bring an evil (accusation) against others, as soon as he sees them (enjoying) good food and clothing.
1080
For what is base man fit, if griefs assail?
Himself to offer, there and then, for sale!
The base will hasten to sell themselves as soon as a calamity has befallen them. For what else are they fitted ?
PART III. LOVE
3.1 . The Pre-marital love
3.1. 1 Mental Disturbance caused by the Beauty of the Princess
1081
Goddess? or peafowl rare? She whose ears rich jewels wear,
Is she a maid of human kind? All wildered is my mind!
Is this jewelled female a celestial, a choice peahen, or a human being ? My mind is perplexed.
1082
She of the beaming eyes, To my rash look her glance replies,
As if the matchless goddess' hand Led forth an armed band.
This female beauty returning my looks is like a celestial maiden coming with an army to contend against me.
1083
Death's form I formerly Knew not; but now 'tis plain to me;
He comes in lovely maiden's guise, With soul-subduing eyes.
I never knew before what is called Yama; I see it now; it is the eyes that carry on a great fight with (the help of) female qualities.
1084
In sweet simplicity, A woman's gracious form hath she;
But yet those eyes, that drink my life, Are with the form at strife!
These eyes that seem to kill those who look at them are as it were in hostilities with this feminine simplicity.
1085
The light that on me gleams, Is it death's dart? or eye's bright beams?
Or fawn's shy glance? All three appear In form of maiden here.
Is it Yama, (a pair of) eyes or a hind ?- Are not all these three in the looks of this maid ?
1086
If cruel eye-brow's bow, Unbent, would veil those glances now;
The shafts that wound this trembling heart Her eyes no more would dart.

On her bright brow alone is destroyed even th
at power of mine that used to terrify the most fearless foes in the battlefield.
1089
Like tender fawn's her eye; Clothed on is she with modesty;
What added beauty can be lent; By alien ornament?
Of what use are other jewels to her who is adorned with modesty, and the meek looks of a hind ?
1090
The palm-tree's fragrant wine, To those who taste yields joys divine;
But love hath rare felicity For those that only see!
Unlike boiled honey which yields delight only when it is drunk, love gives pleasure even when looked at.
3.1.2. Recognition of the Signs (of Mutual Love)
1091
A double witchery have glances of her liquid eye;
One glance is glance that brings me pain; the other heals again.
There are two looks in the dyed eyes of this (fair one); one causes pain, and the other is the cure thereof.
1092
The furtive glance, that gleams one instant bright,
Is more than half of love's supreme delight.

She has looked (at men) and stooped (her head); and that (sign) waters as it were (the corn of) our love.
1094
I look on her: her eyes are on the ground the while:
I look away: she looks on me with timid smile.
When I look, she looks down; when I do not, she looks and smiles gently.
1095
She seemed to see me not; but yet the maid
Her love, by smiling side-long glance, betrayed.
She not only avoids a direct look at me, but looks as it were with a half-closed eye and smiles.
1096
Though with their lips affection they disown,
Yet, when they hate us not, 'tis quickly known.
Though they may speak harshly as if they were strangers, the words of the friendly are soon understood.
1097
The slighting words that anger feign, while eyes their love reveal.
Are signs of those that love, but would their love conceal.

When I look, the pitying maid looks in return and smiles gently; and that is a comforting sign for me.
1099
The look indifferent, that would its love disguise,
Is only read aright by lovers' eyes.
Both the lovers are capable of looking at each other in an ordinary way, as if they were perfect strangers.
1100
When eye to answering eye reveals the tale of love,
All words that lips can say must useless prove.
The words of the mouths are of no use whatever, when there is perfect agreement between the eyes (of lovers).
3.1.3. Rejoicing in the Embrace
1101
All joys that senses five- sight, hearing, taste, smell, touch- can give,
In this resplendent armlets-bearing damsel live!
The (simultaneous) enjoyment of the five senses of sight, hearing, taste, smell and touch can only be found with bright braceleted (women).
1102
Disease and medicine antagonists we surely see;
This maid, to pain she gives, herself is remedy.
The remedy for a disease is always something different (from it); but for the disease caused by this jewelled maid, she is herself the cure.
1103
Than rest in her soft arms to whom the soul is giv'n,
Is any sweeter joy in his, the Lotus-eyed-one's heaven?
Can the lotus-eyed Vishnu's heaven be indeed as sweet to those who delight to sleep in the delicate arms of their beloved ?
1104
Withdraw, it burns; approach, it soothes the pain;
Whence did the maid this wondrous fi
re obtain?
From whence has she got this fire that burns when I withdraw and cools when I approach ?
1105
In her embrace, whose locks with flowery wreaths are bound,
Each varied form of joy the soul can wish is found.
The shoulders of her whose locks are adorned with flowers delight me as if they were the very sweets I have desired (to get).
1106
Ambrosia are the simple maiden's arms; when I attain
Their touch, my withered life puts forth its buds again!
The shoulders of this fair one are made of ambrosia, for they revive me with pleasure every time I embrace them.
1107
As when one eats from household store, with kindly grace
Sharing his meal: such is this golden maid's embrace.
The embraces of a gold-complexioned beautiful female are as pleasant as to dwell in one's own house and live by one's own (earnings) after distributing (a portion of it in charity).
1108
Sweet is the strict embrace of those whom fond affection binds,
Where no dissevering breath of discord entrance finds.
To ardent lovers sweet is the embrace that cannot be penetrated even by a breath of breeze.
1109
The jealous variance, the healing of the strife, reunion gained:
These are the fruits from wedded love obtained.
Love quarrel, reconciliation and intercourse - these are the advantages reaped by those who marry for lust.
1110
The more men learn, the more their lack of learning they detect;
'Tis so when I approach the maid with gleaming jewels decked.
As (one's) ignorance is discovered the more one learns, so does repeated intercourse with a well-adorned female (only create a desire for more).
3.1.4. The Praise of her Beauty
1111
O flower of the sensitive plant! than thee
More tender's the maiden beloved by me.
May you flourish, O Anicham! you have a delicate nature.

The complexion of this bamboo-shouldered one is that of a shoot; her teeth, are pearls; her breath, fragrance; and her dyed eyes, lances.
1114
The lotus, seeing her, with head demiss, the ground would eye,
And say, 'With eyes of her, rich gems who wears, we cannot vie.'
If the blue lotus could see, it would stoop and look at the ground saying, "I can never resemble the eyes of this excellent jewelled one."
1115
The flowers of the sensitive plant as a girdle around her she placed;
The stems she forgot to nip off; they 'll weigh down the delicate waist.
No merry drums will be beaten for the (tender) waist of her who has adorned herself with the anicham without having removed its stem.
1116
The stars perplexed are rushing wildly from their spheres;
For like another moon this maiden's face appears.
The stars have become confused in their places not being able to distinguish between the moon and the maid's countenance.
1117
In moon, that waxing waning shines, as sports appear,
Are any spots discerned in face of maiden here?
Could there be spots in the face of this maid like those in the bright full moon ?
1118
Farewell, O moon! If that thine orb could shine
Bright as her face, thou shouldst be love of mine.
If you can indeed shine like the face of women, flourish, O moon, for then would you be worth loving ?
1119
If as her face, whose eyes are flowers, thou wou
ldst have charms for me,
Shine for my eyes alone, O moon, shine not for all to see!
O moon, if you wish to resemble the face of her whose eyes are like (these) flowers, do not appear so as to be seen by all.
1120
The flower of the sensitive plant, and the down on the swan's white breast,
As the thorn are harsh, by the delicate feet of this maiden pressed.
The anicham and the feathers of the swan are to the feet of females, like the fruit of the (thorny) Nerunji.
3.1.5. Declaration of Love's special Excellence
1121
The dew on her white teeth, whose voice is soft and low,
Is as when milk and honey mingled flow.
The water which oozes from the white teeth of this soft speeched damsel is like a mixture of milk and honey.
1122
Between this maid and me the friendship kind
Is as the bonds that soul and body bind.
The love between me and this damsel is like the union of body and soul.
1123
For her with beauteous brow, the maid I love, there place is none;
To give her image room, O pupil of mine eye, begone!
O you image in the pupil (of my eye)! depart; there is no room for (my) fair-browed beloved.
1124
Life is she to my very soul when she draws nigh;
Dissevered from the maid with jewels rare, I die!
My fair-jewelled one resembles the living soul (when she is in union with me), the dying soul when she leaves me.
1125
I might recall, if I could once forget; but from my heart
Her charms fade not, whose eyes gleam like the warrior's dart.
If I had forgotten her who has bright battling eyes, I would have remembered (thee); but I never forget her. (Thus says he to her maid).
1126
My loved one's subtle form departs not from my eyes;
I wink them not, lest I should pain him where he lies.
My lover would not depart from mine eyes; even if I wink, he would not suffer (from pain); he is so ethereal.
1127
My love doth ever in my eyes reside;
I stain them not, fearing his form to hide.
As my lover abides in my eyes, I will not even paint them, for he would (then) have to conceal himself.
1128
Within my heart my lover dwells; from food I turn
That smacks of heat, lest he should feel it burn.
As my lover is in my heart, I am afraid of eating (anything) hot, for I know it would pain him.
1129
I fear his form to hide, nor close my eyes:
'Her love estranged is gone!' the village cries.
I will not wink, knowing that if I did, my lover would hide himself; and for this reason, this town says, he is unloving.
1130
Rejoicing in my very soul he ever lies;
'Her love estranged is gone far off!' the village cries.
My lover dwells in my heart with perpetual delight; but the town says he is unloving and (therefore) dwells afar.
3.1.6. The Abandonment of Reserve
1131
To those who 've proved love's joy, and now afflicted mourn,
Except the helpful 'horse of palm', no other strength remains.
To those who after enjoyment of sexual pleasure suffer (for want of more), there is no help so efficient as the palmyra horse.
1132
My body and my soul, that can no more endure,
Will lay reserve aside, and mount the 'horse of palm'.
Having got rid of shame, the suffering body and soul save themselves on the palmyra horse.
1133
I once retained reserve and seemly manliness;
To-day I nought possess but lovers' 'horse of palm'.
Modesty and manliness were once my own; now, my own is the palmyra horse that is ridden by the lustful.
1134
Love's rushing tide will sweep away the raft
Of seemly manliness and shame combined.
The raft of modesty and manliness, is, alas, carried-off by the strong current of lust.
11
35
The maid that slender armlets wears, like flowers entwined,
Has brought me 'horse of palm,' and pangs of eventide!
She with the small garland-like bracelets has given me the palmyra horse and the sorrow that is endured at night.
1136
Of climbing 'horse of palm' in midnight hour, I think;
My eyes know no repose for that same simple maid.
Mine eyes will not close in sleep on your mistress's account; even at midnight will I think of mounting the palmyra horse.
1137
There's nought of greater worth than woman's long-enduring soul,
Who, vexed by love like ocean waves, climbs not the 'horse of palm'.
There is nothing so noble as the womanly nature that would not ride the palmyra horse, though plunged a sea of lust.
1138
In virtue hard to move, yet very tender, too, are we;
Love deems not so, would rend the veil, and court publicity!
Even the Lust (of women) transgresses its secrecy and appears in public, forgetting that they are too chaste and liberal (to be overcome by it).
1139
'There's no one knows my heart,' so says my love,
And thus, in public ways, perturbed will rove.
My lust, feeling that it is not known by all, reels confused in the streets (of this town).
1140
Before my eyes the foolish make a mock of me,
Because they ne'er endured the pangs I now must drie.
Even strangers laugh (at us) so as to be seen by us, for they have not suffered.
3.1.7. The Announcement of the Rumour
1141
By this same rumour's rise, my precious life stands fast;
Good fortune grant the many know this not!
My precious life is saved by the raise of rumour, and this, to my good luck no others are aware of.
1142
The village hath to us this rumour giv'n, that makes her mine;
Unweeting all the rareness of the maid with flower-like eyne.
Not knowing the value of her whose eyes are like flowers this town has got up a rumour about me.
1143
The rumour spread within the town, is it not gain to me?
It is as though that were obtained that may not be.
Will I not get a rumour that is known to the (whole) town ? For what I have not got is as if I had got it (already).
1144
The rumour rising makes my love to rise;
My love would lose its power and languish otherwise.
Rumour increases the violence of my passion; without it it would grow weak and waste away.
1145
The more man drinks, the more he ever drunk would be;
The more my love's revealed, the sweeter 'tis to me!
As drinking liquor is delightful (to one) whenever one is in mirth, so is lust delightful to me whenever it is the subject of rumour.
1146
I saw him but one single day: rumour spreads soon
As darkness, when the dragon seizes on the moon.
It was but a single day that I looked on (my lover); but the rumour thereof has spread like the seizure of the moon by the serpent.
1147
My anguish grows apace: the town's report
Manures it; my mother's word doth water it.
This malady (of lust) is manured by the talk of women and watered by the (harsh) words of my mother.
1148
With butter-oil extinguish fire! 'Twill prove
Harder by scandal to extinguish love.
To say that one could extinguish passion by rumour is like extinguishing fire with ghee.
1149
When he who said 'Fear not!' hath left me blamed,
While many shrink, can I from rumour hide ashamed?
When the departure of him who said "fear not" has put me to shame before others, why need I be ashamed of scandal.
1150
If we desire, who loves will grant what we require;
This town sends forth the rumour we desire!
The rumour I desire is raised by the town (itself); and my lover would if desired consent (to my following him).
3.2 The Post-marital love
3.2.1. Separation unendurable
1151
If you will say, 'I leave thee not,' then tell me so;
Of quick return tell those that can survive this woe.
If it is not departure, tell me; but if it is your speedy return, tell it to those who would be alive then.
1152
It once was perfect joy to look upon his face;
But now the fear of parting saddens each embrace.
His very look was once pleasing; but (now) even intercourse is painful through fear of separation.
1153
To trust henceforth is hard, if ever he depart,
E'en he, who knows his promise and my breaking heart.
As even the lover who understands (everything) may at times depart, confidence is hardly possible.
1154
If he depart, who fondly said, 'Fear not,' what blame's incurred
By those who trusted to his reassuring word?
If he who bestowed his love and said "fear not" should depart, will it be the fault of those who believed in (his) assuring words ?
1155
If you would guard my life, from going him restrain
Who fills my life! If he depart, hardly we meet again.
If you would save (my life), delay the departure of my destined (husband); for if he departs, intercourse will become impossible.
1156
To cherish longing hope that he should ever gracious be,
Is hard, when he could stand, and of departure speak to me.
If he is so cruel as to mention his departure (to me), the hope that he would bestow (his love) must be given up.
1157
The bracelet slipping from my wrist announced before
Departure of the Prince that rules the ocean shore.
Do not the rings that begin to slide down my fingers forebode the separation of my lord ?
1158
'Tis sad to sojourn in the town where no kind kinsmen dwell;
'Tis sadder still to bid a friend beloved farewell.
Painful is it to live in a friendless town; but far more painful is it to part from one's lover.
1159
Fire burns the hands that touch; but smart of love
Will burn in hearts that far away remove.
Fire burns when touched; but, like the sickness of love, can it also burn when removed ?
1160
Sorrow's sadness meek sustaining, Driving sore distress away,
Separation uncomplaining Many bear the livelong day!
As if there were many indeed that can consent to the impossible, kill their pain, endure separation and yet continue to live afterwards.
3.2.2. Complainings
1161