RAMAYANA MUKTAVALI ENGLISH

RAMAYANA MUKTAVALI

Valmiki's Maxims

with

English Translation.

(2nd Edition, Revised and Enlarged)

By

RAMAYANA RATNAKARA

T. SRINIVASA RAGHAVACHARYA

CHITT00R

(Author of Ramayana Saravali)
With

a

Foreword by

The Hon’ble Mr. Justice M. Patanjali Sastry,

(Judge. Federal Court of India.)

All rights reserved

1949  

The Hon’ble Mr.Justice

M. Patanjali Sastry,

“KRISHNA VIHAR”

         Mylapore

28^th September 1940.

FOREWORD

TO

RAMAYANA MUKTAVALI.

It is a happy idea of Sri T. Srinivasa Raghavachnrya to offer to students and lovers of Sanskrit an anthology of didactic verses collected from that vast storehouse of beauty and wisdom, Valmiki Ramayana, The selection has been made with discrimination and the little book abundantly repays perusal. The English translation, which is quite a successful attempt at reconciling conformity to the original with the demands of English idiom, will make these veritable 'pearls' of wisdom available to a wider circle of readers.

I heartily commend the compiler's suggestion that students for whom this book is mainly intended should memorize these verses which will serve to guide them through many of life's perplexities.

M. Patanjali Sastry

AUTHOR'S NOTE.

This little book contains almost all the 'Neeti Slokas' or moral sayings culled out from Srimad Valmiki Ramayana, with an English rendering of the same. I need hardly say that even one with the Gandhian command of English language cannot render a happy translation of the Sanskrit verses into English And sometimes a close literal translation, even if it were Possible, looks rather uncouth. My Present endeavour therefore, is mainly to convey in English the idea of the original Sanskrit verses, giving a true translation wherever possible and necessary. Like lus­trous pearls gathered from the deep ocean those invaluable pearls of Valmiki are collected from out of the unfathomable depths of the vast ocean of Ramayana and heneo the, book is styled as 'Ramayana Muktavalj'. Though this little book may be welcomed by all the English-Sankrit knowing lovers of Ramayana, it is mainly intended for Students whom I request to get the verses by heart with great advantage to them not only during their scholastic career but also in their everyday life thereafter.

       T. SRINIVASA RAGHAVACHARYA

Author

CHITTOOR

5-3-40.       

Respectfully dedicated
to
SAGE VALMIKI

Who, more than the divine hero, and heroine of his immortal work, is a source of perennial inspiration to me and to whose silent blessings I entirely owe my feeble knowledge of Srimad Ramayana.

T. S. R.

BALA KHANDA

1.            Forbearance is an ornament to men and woman alike.  Forbearance is charity, forbearance is virtue, forbearance is sacrifice, forbearance is fame, forbearance is righteousness; in fact the entire world rests on forbearance. (33-9)

2.            As a rule none should be treated with indifference actuated by greed or anger. (13-14)

3.            Nothing should be given to any one with callousness even in joke. If any body violates this law he will doubtless be ruined. (13-33)

4.            It behoves those who are responsible for the protection of the subjects under their care to do all that are needed cruel or not, sinful or blameworthy.  This is the law eternal for those who had taken the reigns of the Government. (25 – 18)

5.            The Rakshasas become uncontrollable when twilight sets in. (26 – 22)

6.            Youth is ever transient, the more so among human beings.(32 – 16)

7.            Father is our (maiden’s) lord and he is verily our Supreme God.  (32-21)

8.            Fie upon the prowess of the Kshathriyas. The Brahminic might is the real power.  All my missiles were shattered to pieces by a single Brahminic wand. (56 – 22)

9.            Fate is more powerful than human prowess. Everything in the world is preordained and everything is regulated by the duress of fate. (58 – 22)

10.         The eldest born is generally the pet of the father and the youngest of the mother.

AYODHYA KHANDA

11.         Be more humble and ever control thy senses. Get over the evils resulting from desire and anger. (3-42)

12.         The friends of a prince who rules his kingdom to the joy and contentment of his thriving subjects delight his friends even as the advent of nectar rejoiced the gods. (3-43)

13.         People are generally fickle minded. (4-20)

14.         Human minds are really constant and even changing. It is only by their constant deeds the virtue of the good is shown. (4-27)

15.         Awe comes from those who fear. (8-5)

16.         Even immovables become attached to us by constant contact with them. (8-28)

17.         There is no purpose in constructing a dam after the water had flown out. (9-54)

18.         Fie upon those who call themselves women, who are ever wily and self seeking. I don’t mean all women, but only those who are a kin to Kaikeyi, Bharatha’s mother.(12-103)

19.         Truth is the Almighty God resorted to by all. Truth is embodied in virtue, in truth converge the everlasting Vedas and it is truth that leads us to Beatitude.(14-7)

20.         Anyone who sees not Rama nor is seen by him is scorned everywhere and he even detests himself. (17 – 14)

21.         There is no virtue higher than service to one’s father and obedience to his commands. (19-12)

22.         Barren woman have an only grievance that they are childless and nothing more. (20 – 37)

23.         Even a preceptor must be punished, if only, he actuated, by pride, acts without discriminating the right from the wrong. (21-13)

24.         No evil had come unto those who obey the behests of their father.(21-36)

25.         Virtue reigns Supreme in the world. Virtue is entwined with Truth, and to obey the commands of the father is only in consonance with the laws of virtue.(21 – 40)

26.         Having once taken a resolve to abide by the words of one’s father or mother or even a Brahmin, a virtuous man ought not to go back on the same. (21 – 43)

27.         Virtue, material prosperity and conjugal bliss are but the fruition of leading a truthful life in this world. Even as a devoted wife attains virtue by her devotion to the husband, conjugal bliss by her love and attachment to him and material prosperity by bringing forth a worthy son, so if only we lead a truthful life, there is no gainsaying the fact that virtue material prosperity and conjugal bliss will automatically follow.(21-54)

28.         No action should be done that does not lead to virtue, material prosperity and conjugal bliss. Whatever is done must be in conformity with the laws of virtue, one’s endeavour for mere material prosperity makes one an object of ridicule, and like wise, one’s action done solely for conjugal bliss lowers one’s estimation in the eyes of others. (21 – 57)

29.         If a preceptor of mature age who is also a kind and a father wants to uphold truth by carrying our his resolve and thereby commands his son to do a certain act, be he actuated by anger, joy or passion, who else will transgress his words other than the wicked? (21-58)

30.         Weal and woe, fear and anger, profit and loss, existence and non existence and many other things in the world for which no cause can be attributed are but the decrees of providence. (22-22)

31.         Even the mighty sages of lofty penance have to yield to the dictates of fate and are decoyed from their life of austerity by desire and anger.(22-23)

32.         The unforeseen weight of the sudden fall of a stroke on out efforts is but the silent work of fate. (22-24)

33.         Regal splendour and forest life are both akin. But if properly understood the latter should be preferred to the former. (22-29)

34.         It is only the coward and unchivalrous, that quietly submits to Fate! The chivalrous and the self confident do not depend on fate.(23 -16)

35.         One, who is capable of conquering Fate by, his manliness, won’t regret, if his actions are thwarted by Fate. (23-17)

36.         It is simply cruel for women to discard their husbands.(24-12)

37.         For a wife during her life time, the husband is both God and lord alike.(24-21)

38.         Though a woman may attain a very high position by the observance of fasts and ceremonies, she has only to tread the path of sinners, if she is not devoted, to her husband. (24-25)

39.         A wife devoted to the service of her lord attains the lofty heavenly abode even though she does not adore the Gods and is devoid of other qualities.(24-26)

40.         A true wife should ever be desirous of serving her husband in all that is conducive to his good and happiness. It is the law Eternal expounded by the Vedas and the codes of Morals.(24-27)

41.         The ways of Providence in the world are always inscrutable. (24-35)

42.         Men of Power and self-will do not brook the praise of others. (26-25)

43.         Those who serve their Kings by their industry and good conduct win their smile and favours; while others become the target of their frowns and angry. (26-35)

44.         The Kings discard even their own kith and kin if the latter act against their interests, and favour only those that are loyal and dexterous even though they belong to the common folk. (26-36)

45.         Father, mother, brother, son and daughter in law do all individually attain the fruits of their Karma good or bad. (27-3)

46.         If is the wife alone that shares her husband’s fate. (27-4)

47.         Neither the father nor the son, nor her own self nor the mother nor the friend is the final resort of a woman. The husband is her only resort both in this world and the world beyond. (27-5)

48.         To repose still under the shadow of the husband’s feet is at all times more delightful than dwelling in place tops or a pleasure drive in aeroplane. (27-87)

49.         A woman who is separated from her husband cannot sustain her life.(29-7)

50.         The Brahmin sages have stated that the Divine Vedas proclaim that she who in this world, is given to one in marriage, by her father and elders with the sprinkling of the holy water in accordance with their religious custom, is his wedded wife even in the world beyond.(29-18)

51.         Heavenly bliss, wealth, agricultural products, knowledge, progeny and happiness are all obtained by mere service to preceptors and there is nothing that cannot be derived from it. (30-36)

52.         Harmlessness, mercy, erudition, nice manners, control of senses and control of mind, these are the ornaments adorning the person of Rama who is the foremost among all persons.(33-12)

53.         Rama who is the very essence of virtue is the resplendent root of the tree of all crated humanity whereof all other human beings are but flowers and fruits, leaves and branches.(33-15)

54.         The unfathomable ocean, the lord of the rivers, keeps to the bank.(34-46)

55.         It is taught in the Vedas that a father is the God of every one even of Gods.(34-52)

56.         It is nobler for a woman to carve to the taste of her husband than carving to the tastes of a crore of her children.(35-8)

57.         One who fells a (fruit bearing) mango tree by an axe and plants a margosa in its place cannot reap a tasty fruit even though he might water it with milk.(35-14)

58.         It is well-said proverb in the world that honey cannot be extracted from margosa.(35-14)

59.         Men possess the traits of their father, and woman those of their mother.(35-26)

60.         If one has an attachment to the rope after giving up a mighty elephant, of what avail is it to him after the loss of the elephant. (37-3)

61.         The wife is the soul of all those who lead a wedded life.(37-24)

62.         However much a living husband may satisfy the wants of faithless wife, he is discarded by her in his times of distress. (39-20)

63.         It is the characteristic of the woman folk to enjoy in times of prosperity (of their husband) but abuse and even discard him at the slightest advent of adversity.(39-21)

64.         It is also the characteristic of faithless woman to lead a false life, do acts unworthy of them, possess a heart unfathomable, be inclined to do sinful acts an in a trice cease to be affectionate.(39-22)

65.         A woman’s affections cannot be won over by nobility of birth, of the help rendered or education or gifts or even the sacred marriage tie, because by nature they are not constant.(39-23)

66.         For those highly souled woman who are truthful, cultured and patient and have a clean conduct there is none more sacred than their husbands.(39-24)

67.         A veena without strings and a chariot without wheels are on a par with a woman without a husband. She derives no enjoyment even though she might have a hundred sons. (39-29)

68.         Father, mother, and son all contribute to the happiness of a woman only to a limited extent, which woman will not worship her husband who unlimitedly contributes to her joy any welfare. (39-30)

69.         Cupid’s sway, methinks, is often mightier than gain and rights.(53-9)

70.         He who seeks after sexual happiness devoid of virtue and material prosperity sinks in to the mire like King Dasasratha.(53-13)

71.         Tigers disdain another’s’ prey.(61-16)

72.         For a woman, the husband is her first resort, the son is the second and the relations are the third but there is no fourth for her in this world.(61-27)

73.         For those who lead a life of virtue the husband with or without character is their visible God.(62-8)

74.         She who is always at loggerheads with her husband, however good and wise he may be, her lord here and hereafter, does not merit the name of wife. (62-13)

75.         Affliction destroys a man’s courage, affliction destroys learning, affliction destroys all that is good in him, if fact there is no greater enemy to him than affliction.(62-15)

76.         It is possible to endure a physical blow from the hands of an enemy but it is difficult to bear the pangs of grief however slight they may be.(62-16)

77.         Even ascetics well versed in the laws, virtue, cultured and proficient in the dharma sastras to the highest degree fall a prey to grief and lose their mental equilibrium.(62-16 or 16A or 164)

78.         A man reaps the fruits of his own actions good or bad exactly in the same way in which he had done them.(63-6)

79.         He who does not foresee, even at the commencement of an action, whether or not it will bear good fruit or whether his endeavours will be wholly fruitless must be classed only as an urchin.(63-7)

80.         He who attracted by the deceptive appearance of a phalasa flower, destroys a fruit bearing mango tree and grows in its stead a phalasa plant with the hope of reaping a nice edible fruit repents his folly at the time of fruit bearing. (63-8)

81.         One who does not realise the consequences of one’s own action will repent it at the time of fruit bearing, even as he who plants the phalasa.(63-9)

82.         In a Kingless land, no wreaths of lightning are seen, not thunders road, nor the celestial rains soothe the parched earth.(67-9)

83.         In a Kingless land, seeds are not sown in the fields, in a realm without a King, the father loses control over his son and the husband has no voice over his wife.(67-10)

84.         In a Kingless land no money is safe, no wife is under control and no trace of virtue can be found.(67-11)

85.         In Kingless realms, joyful citizens ho not gather in pleasure gardens nor resort to holy places.(67-12)

86.         In a Kingless land, brahmins  versed in sastras do not perform the sacrificial rites with vows and solemnities.(67-13)

87.         In a Kingless land, wealthy Brahmins do not dole out their moneys during the august sacrificial offerings.(67-14)

88.         In a Kingless land, are not seen the mirth of feasts and gatherings, with musical entertainments and dance recitals.(67-15)

89.         In a Kingless land, the expert story tellers do not delight the eager and gathering crowd with lovely stories and pleasant tales.(67-16)

90.         In a Kingless land, we do not behold bevies of girls decked in gold going in batches to pleasure groves to play in the evenings.(67-17)

91.         In a Kingless land, we do not behold lovers resorting to distant woods riding fast with their sweat heart in flying cars.(67-18)

92.         In a Kingless land, wealthy farmers tilling lands and keeping herd, do not sleep with open doors not having any protection.(67-19)

93.         In a  Kingless land, are not seen sixty year tuskers decked with chiming bells roaming free in royal roads.(67-20)

94.         In a Kingless land, military exercises of rival archers and the applause of clasping hands (of the lookers-on) are not to be seen and heard.  (67-21)

95.         In a Kingless land, merchants, loaded with costly merchandise do not go afar for want of protection on the way.(67-22)

96.         In a Kingless land, no wandering realise meditating on God with keen concentration can find an evening home for resort. (67-23)

97.         In a Kingless land, the life and prosperity of no one are secure, and in a realm without a King the military does not function keeping the enemies at bay.(67-24)

98.         In a Kingless land, gay and well dressed citizens do not drive in chariot drawn by steeds of superior breed.(67-25)

99.         In a Kingless land, the scholars versed in sacred lore, do not debate and argue under the shades of weeds and groves,(67-26)

100.      In a Kingless land, are not to be seen, god fearing devotees resorting to places of  worship with offerings of flower garlands and sweet meats.(67-27)

101.      In a Kingless land, princes adorned with sandal pastes, red and chocolate does not look gay like the blossomed trees in spring. (67-28)

102.      Like rivers without water, meadows with out grass and cows without cowherds, a Kingdom is without a King. (67-29)

103.      In a Kingless realm, none may call his wealth his own and each will  prey on the other every day even as one fish devours another.(67-31)

104.      Even those law less miscreants and theists who are not afraid of punishments from the State, lead a good life after they are sentences by a Law court. (67-32)

105.      As is the sight to guide the body invariably in the daily avocations of life, so is the King to guide the kingdom in the path of truth and virtue.(67-33)

106.      For the citizens the King is the embodiment of truth and virtue and is also the pride of their high birth; the Kind is their mother, the King is their father, and in short the King is their very benefactor.(67-34)

107.      A king of high character easily excels even the Gods Yama, Kubera, Indra and mighty Varuna.(67-35)

108.      Alas, a Kingless land is enveloped in darkness, as it were and none can see or differentiate the right from the wrong.(67-36)

109.      The smoke of the funeral pyre will soon be seen of the man who rides as ass drawn chariot in his dream. (69-18)

110.      A son is the most beloved by the mother even more than all her relations, as he is the offspring not only of the several limbs of her body but also of her heart.(74-14)

111.      There is no deity more powerful than fate.(88-11)

112.      There is nothing wrong in dissociating ourselves with those who had wronged us before.(96-24)

113.      A sound ministerial advice given by experienced ministers well versed in the laws of truth and virtue is the very foundation which the prosperity of Kings rests on.(100-17)

114.      The learned will, in times of difficulty, bring endless glory (by solving knotty problems). (100-22)

115.      No help will come to a King is he seeks advice from thousands of evil advisers or even a ten thousand of them.(100-24)

116.      Even if there be a single minister, if only he is wise, brave, clever and discreet, he will bring fame and prosperity to a King big or small though he may be.(100-25)

117.      He who does not check the propensities of a clever and learned adviser, who takes delight in teasing the sub-ordinate, who desires wealth, though a valorous, is easily crushed in the end.(100-30)

118.      Inordinate delay in the distribution of rations and disbursement of salary to the military, result in their indignation, and abuse towards their master and this will have no mean consequence.(100-34)

119.      When there are important and accepted codes of morals, ill educated persons, take a crooked view and expound them contrary wise.(100-40)

120.      The tears that flow from the eyes of those falsely accused, destroy the children and cattle of him who rules merely to enjoy(royalty).(100-60)

121.      These are the fourteen vices of a King, atheism, untruth, anger, carelessness, procrastination, neglect of the learned, laziness, slavery to the senses, sole idea of amassing wealth, counsel with those that do not know the proper way, non commencement of the decided issues, absence of caution for secrets, non use of the auspicious, and showing respect to all and sundry.(100-67)

122.      The younger son would not be enthroned when there is the elder.(102-2)

123.      What ever food a man takes, that has to be offered to his God.(104-15)

124.      One who is depended upon by others leads a happy life, where as one depending on others leads a miserable life.(105-7)

RAMA GEETHA

125.      Man is not free to do any thing as he likes as he is powerless. God alone moves him hither and thither in all his actions.(105-15)

126.      All the accumulated treasuries perish. Every climax has an anti climax. All attachments and in separation and all life must come to and end. (105-16)

127.      All ripe fruits must drop down from the tree. Even so a man has to await the inevitable hour. (105-17)

128.      Even as a house with firm and massy pillars dilapidates, men are withered by old age and eventually die. (105-18)     

129.      A night that had passed will not return; even as the waters of the Yamuna getting into the ocean do not flow back. (105-19)

130.      Just as the sun’s rays evaporate quickly water during summer, even so the rolling days and nights hasten our end. (105-20)

131.      Why do you grieve for others?  Grieve for thyself as every moment of yours is gradually taking away your life whether you remain stationery or move about. (105-21)        

132.      Death closely follows a man wherever de goes and wherever he sits, and returns with him, however long may be the distance travelled by him.(105-22)

133.      Wrinkles begin to appear all over the body and the hairs turn grey. Man’s mortal frame is crumbled by old age. By doing what will he be able to over come it?  (105-23)

134.      At the day dawn men are delighted with their acquisitions and at sun set they revel in nocturnal pleasures.  But they forget that their life is shortened by each sun rise and sun set.(105-24)

135.      Men rejoice at the advent of the season which comes afresh. The life of every being is shortened by the changes of season (105-25).

136.      Just as a tidal wave brings together two wooden pieces in avast ocean and another waver separates them, even so, wife and sons, relatives and wealth live together for a short while and get themselves separated thereafter. The separation of these is certain. (105-27)

137.      There is not one who can live as he intends. What power then has be over the death of those for whom he grieves. (105-28)

138.      As a by-stander on a road coming across a batch of travellers would say he will also follow them, even so do we follow the foot steps of our forefathers? How can a person grieve when he is in the track from which he cannot swerve? (105-90)

139.      Like a torrent which cannot flow back, part life cannot be retraced. Life should therefore be directed towards happiness, as people want to live a life of bliss. (105-31)

140.      A courageous and intelligent man shall avoid in all moods and states these various forms of grieves, lamentation and cries. (105-35)

141.      If only one realises that death is only another phase of life and that non-existence here is another form of existence some where, what on earth can perturb him. (106-4)

(Sri Rama Geetha ends)

142.      It is traditional saying that senility comes to all then they near their end. (106-13)

143.      It is not proper for the son to approve of the wrong action of the father when that action is against the wishes of the people and the recognised canons of convention. (106-15)

144.      Of the four ashrams or stages of life that of the house holder is the best. (106-22)

145.      Who is related in this world to whom and what is there to be obtained by an object here? Every creature is born alone and dies alone?

(108-3)

146.      Just as a traveller bound for a destination has on his way at a particular place and leaves it the next day; even so a man in his journey of life abodes a father, mother house and wealth. Great men do not cling to them. (108-5)

147.      People who have no restraint, who commits acts of sin and violate the rules of conduct will not be respected by the great. (109-3)

148.      A man’s conduct will reveal his lineage, valour, high or low birth, and purity or otherwise of his thought and deed. (109-4)

149.      To pretend to be virtuous where there is non, to pretend to be pure when really one is not, to appear as possessing all the good qualities that make a righteous man, to pretend to be a man of principles, when one does not have any and to act unrighteously in the garb of righteousness- all these are to be condemned. (109-6)

150.      As is the king so are his subjects. If the King is sensuous his subjects will also be likewise. (109-9)

151.      Ancient Government was resting on truth and mercy. Truth was the principal factor of a kingdom as the universe rests on truth. (109-10)

152.      Gods and sages regard truth as the best virtue. One who utters truth at all times obtains eternal bliss. (109-11)

153.      Just as people are frightened at the mere sight of a cobra, so are they when they see a liar. The best virtue is truth and paradise is also based on truth. (109-12)

154.      God is but truth; and all virtues follow truth. Every thing good comes of truth and there is nothing higher than truth. (109-13)

155.      Gifts, sacrifice, penance and the holy Vedas- all are based on truth. Therefore we must ever follow truth.(109-14)

156.      One protects the world and another protects his clan. One cries to the damned hell and another enjoys the heavenly bliss. (109-15)

157.      The Gods and the fore-fathers do not bestow the appropriate fruits for the religious rituals done by those who are not truthful but are fickle minded. (109-18)

158.      An untruth emanates from the mind, tongue and body, becase themind thinks of it, the tongue utters it and the body translates it into action. (109-21)

159.      Kingdom, fame and name and wealth await a truthful man and follow him even after he quits this world for the other. Therefore one must ever be wedded to truth. (109-22)

160.      Fire, Air and Moon have now become Gods, because prior to their becoming so they did righteous acts when they were in this world and as a consequence of their having done so now enjoy an enviable status. (109-28)

161.      The virtuous say that truth, virtue, fortitude, kindness to all, sweet words, reverence to Gods, Brahmins and guests lead to the portals of Heaven. (109-31).

162.      The effulgent sages in this world are wedded to Dharma, and seek association only with the good; they are kind hearted and spotless and are therefore worshipped by all.(109-36)

163.      For everyone that is born, there are three masters viz. the preceptor, father and mother. The father brings him forth and the preceptor imparts him fair knowledge and hence he is known as ‘Guru’.(111-3)

164.      A woman goes to the worlds of bliss if only she cheerfully serves her lord wherever he may be, living in beautiful cities or suffering in the forests, and whatever he may be, a sinner or saint.

165.      The husband is the God for a worthy wife be he a wreck,; or be he sensuous or devoid of property. (117 – 22)

166.      For a woman there is no penance greater than devotion to her husband.(118-9)

ARANYA KHANDA

167.      That king who, taking sixth share of the produce as tribute from his subjects does not protect them as his sons verily commits a heinous sin. (6-11)

168.      That kind who without being indolent, takes care of his subjects as he would his near and dear ones, enjoys a long lease of glorious reign and after wards goes t Brahma loka where he is adored by Brahma. (6-13)

169.      That kind who rules his subjects in strict conformity with the established laws and looks after the hermits in the forests, obtain in return a fourth of the fruit of their Dharma. (6-14)

170.      Three evils emanate from desire viz; uttering falsehood, adultery with a wedded wife, and cause less enmity, the latter two being greater sins than the first. (9-3)

171.      Our wisdom is soiled by constant contact with weapons. (9-28)

172.      Through Dharma, wealth and happiness are obtained. Through Dharma any thing can be obtained. Dharma pervades the whole Universe. (9-30)

173.      That ever lasting happiness can be obtained only by the proper observance of prescribed rituals and enduring all tortures consequent on such observances and not by leading an indolent and easy going life. (9-31)

174.      The warriors are armed with bows to protect the supplicant from their foes. (10-3)

175.      It is in the nature of women even from the beginnings of creating that they please their husbands when the latter are prosperous and discard them in their distress.(13-5)

176.      It is also in their nature to possess a mind fickle as the evanescent lightning, sharp as the weapons, fleet-footed as an eagle and swift as the wind. (13-6)

177.      It is a common belief in the world that men take after their mothers and not their fathers but Bharata had proved otherwise.(16-34)

178.      A person, though he may be the lord of the three worlds will perish if he is tyrannical and cruel. (29-31)

179.      He who commits a sin actuated by greed and desire and fails to see it, does not live long to achieve his objects, even as chameleon seeks its own death by swallowing the hailstone.(29-5)

180.      The cruel sinners discarded by the world, though they might attain prosperity, do not live long enough to enjoy them but perish like trees with decayed roots. (29-7)

181.      A sinner cannot escape the consequences of his sins at the appointed time, even as the seasonal flowers blossom only at the appropriate seasons. (29-8)

182.      Truly great men of prowess and valour do not make a vain boast of their capacity. (29-27)

183.      A greedy king addicted to sensual pleasures and who acts at his sweet will and pleasure is shunned by his subjects like cremation fire.(33-3)

184.      A king, who fails to personally attend to his duties at the proper moment, hastens his down fall and ruins himself and his realm. (33-4)

185.      People will discard that king who seldom sees them, neglects his proper duties and is unbridled in his actions, even as elephants shunning rivers form a distance. (33-5)

186.      Kings with no independent power of judgment, who do not properly rule their kingdom and who are dependent on others, ultimately recedes into oblivion as the chain of mountains submerged in the ocean. (33-6)

187.      Kings are said to be far-sighted because they could easily visualise the distant calamities with the aid of spies. (33-10)

188.      If a king is ruthless, stingy, indifferent, proud and arrogant, his subjects will not come to his rescue in his times of distress. (33-15)

189.      A king who thinks too much of himself who is evasive, self-conceited, and never irritable has to be mortally afraid even of his own kith and kin. (33-16)

190.      A king, who fails to attend to his duties when there is fear and danger, and is fool hardy, is deposed in the end and he is comparable only to worthless grass. (33-17)

191.      Even dry twigs, coconut shell and dusty sands are some times useful; but a king fallen from his sway cannot be useful even to that extent.(33-18)

192.      A deposed king though capable, is as useless as a cast off garment or used  garland of flowers.(33-19)

193.      That king alone, who is discreet, erudite, self-controlled, grateful and who obeys the divine law, can rule his kingdom long. (33-20)

194.      That king is verily worshipped by his subjects, who though physically asleep is mentally awake and does not indiscriminately punish or reward them. (33-21)

195.      Honey coated words there are ever so many people to utter. But bitter truth though benevolent, is rarely spoken, much less listened to by any. (37-2)

196.      Innocent persons, though they may not commit any sinful acts, are punished as a consequence of their mere association with evil-doers. Even so the fishes in a serpent, pond are destroyed by the snake-destroyers along with the snakes. (38-26)

197.      There is no sin more heinous than kidnapp­ing the wives of others. (38-30)

198.      Be ever content with thy wedded wife. (38-31)

199.      Many virtuous persons perish with their families for the sinful acts of others, merely because of their association with those sinners.(39-20)

200.      A councillor should impart his advice to his king dexterously, softly, pleasingly and not fraught with danger. (40-10)

201.      Kings are supposed to possess the five qualities of the Gods - Agni, Indra, Soma, Yama and Varuna. (40-12)

202.      Great kings generally possess the characteristics (of the 5 gods), ferocity, majesty, placidity, chastisement and tranquility, and they are therefore at all times respected and honoured by their subjects. (40-13,14)

203.      A king though given to sinful ways led by Passion, must be checked by his good ministers. If they do not, they deserve to be chastised. (41-7)

204.      If a king is prosperous, his ministers will obtain Dharma, wealth, fame and all other things they desire. (41-8)

205.      If a king stoops to sin, his subjects will also perish with him, losing all happiness they try to get. (41-9)

206.      Righteousness and victory depend upon the ruler. So in spite of all odds, it is oblig­atory (on the part of the minister) to see always that the king does not swerve from the path of virtue. (41-10)

207.      A king, who is proud and tyrannical, and rules against the interests of his subjects, cannot rule his kingdom long. (41-11)

208.      Ministers who advise the king to be tyrannical over his subjects perish along with him, even as the unskilled riders perish along with their galloping horses when riding along an uneven road. (41-12)

209.      A king who mercilessly rules his sub­jects without caring for their welfare is akin to a wolf taking care of sheep. (41-14)

210.      The unfortunate whose end is near will not heed the advice of well-meaning friends. (41-20)

211.      The economists define ‘Artha’ as the material gain thoughtlessly sought after by persons attracted by fascinations. (43-33)

212.      It is in the nature of women all over the world to be vicious, fickle, and sharp-tongued and to sow seeds of dissension (among friends). (45-9)

213.      A sinner does not reap the consequences of his sins forthwith. They fructify at the appointed time, even as a harvest is reaped long after the seeds are sown. (49-27)

214.      The king is verily the best receptacle for righteousness, desire and wealth. So the people's fortune, weal and woe, all spring from the king. (50-0)

215.       The wives of others must be protected (from dangers) as much as our own. (50-7)

216.      Nature cannot be altered. Therefore the wicked nature cannot be set right by any amount of example or precept. Prosperity does not reside long in the abode of the wicked. (50-11)

217.      One must carry only so much heavy load as one can carry and must eat only so much food as one will be able to digest. (50-27)

218.      No sane man will do such actions as will not bring him virtue, name and fame but which may simply involve waste of labour and energy.(50-28)

219.      Even Brahma, the Lord of all the worlds dare not do an unrighteous act and face the unpalatable consequences. (51-32)

220.      Omens, auguries and the cries of birds foreshadow the coming events of the weal and woe of men. (52-4)

221.      All those who are nearing their ends turn a deaf ear to all good counsels. (53-17)

222.      The courageous are never upset by the failures in their undertakings, difficult though they may be. (63-19)

223.      The kings, though armed with weapons, should use them sparingly in mild times. (65-9)

224.      The wise and the great are able to discern the right and the wrong by their reasoning power and logic. (66-16)

225.      Persons are not aware of the acts done by them in their previous births; they cannot see the virtuous or the wicked side of these acts; but it is certain that the fruits that are now being enjoyed must conform to the acts done by them before. (66-17)

226.      Great and valorous souls who tread the Path of the virtuous, and who are ever ready to help the weak, are found all over even in the animal kingdom. (68-24)

KISHKINDA KHANDAM

227.      Mindful of the pangs of separation, give up all attachments to those near and dear. A wick, though cooled by moisture, burns by close contact with oil. (1-105)

228.      An action which does not yield the expect­ed result must be done over again with firm resolve to prod ties the desired object. (1-121)

229.      Zeal is a potential power and nothing is more powerful than that. There is nothing that cannot be achieved in this world by a zealous pursuit. (1-122)

230.      A courageous man is not at all perturbed even in times of distress, loss or fear or even when he is to lose his life. He will always be level-headed by reasoned aid. (7-9)

231.      A man who is childish and despondent Pinks in the ocean of sorrow, losing his senses even, as an overladen boat in the water. (7-10)

232.      Persons who are over-powered by grief do not thrive; they also lose their glory. (7-12)

233.      Gold and silver, garments and ornaments are said to be common and indivisible property among the noble and I lie virtuous. (8-7)

234.      A friend must at all cost be given a helping hand be he rich or poor, happy or miserable, sinful or blameless. (8-8)

235.      It is but meet that one sacrifices one's wealth, happiness or even one's life if need be for the sake of a friend. (8-9)

236.      Help in times of need is the resultant of friendship and harm is the sign of enmity. (8-21)

237.      In times of prosperity or adversity a friend is always the sole resort. (8-40)

238.      He is indeed to be classified as a slayer of an unborn child in the womb, who kills a drunken man, a lunatic, one who is sleeping, or one who is defenceless. (11-30)

239.      The slaughter of a friend given protection is a most heinous crime. (12-35)

240.      Chivalrous warriors who do not retract their steps in the battle-field. prefer to give up their ghosts to bearing an unavenged dishonour. (16-3)

241.      Control of senses external and internal, patience and virtue, manliness and truth, valour and punishment of the wrongdoers are all the characteristics of a king. (17-17)

242.      Peacemaking, winning over the enemies by generosity, patience, virtue, truth, courage  and valour and bringing the offenders to book are the primary characteristics of a king. (17-27)

243.      Justice and mercy, reward and punishment are not to be indiscriminately exercised by Kings      at their whims and fancies.(17-30)

244.      He who slays kings, brahmins and cows a dacoit, he who delights in teasing animals, infidel and the younger brother, who untimely marries while his elder remains unmarried, all these wend their way to hell. (17-34)

245.      A tale-bearer,  miser, one who betrays a trusted friend, one who commits adultery with his preceptor's wife, — all these Verily go to the world of sinners. (17-55)

246.      He is verily a proper king who never deviates from truth, statesmanship, who shows reverence to great men, who possesses powers worthy of his race and adjusts himself to time and place. (18-8)

247.      For those who do not transgress the righteous path —the older brother, father and the preceptor, are all to be considered as fathers. (18-13)

248.      The laws followed by the good enjoin that the younger brother, the son, and the well-behaved disciple are to be treated alike as sons. (18-14)

249.      The laws of Dharma are inconceivable and transcend the human power of imagin­ation All-pervading God who dwells in the hearts of all, knows what is right and wrong. (18-15)

250.      Seduction of a daughter, uterine sister or a brother's wife with criminal intentions is punishable only with death. (18-23)

251.      Even wrong doors, if only they are punished by the king for their sinful acts become absolved and attain the worlds of bliss on a par with the virtuous. (18-33)

252.      A thief punished or pardoned by the king becomes free from sin but a king who leaves the wrong-doers scot-free goes to hell. (18-44)

253.      A king who punishes the wrong-doer and he who is punished for his sins, both the door and the done, eventually obtain bliss and become free from censure. (18-41)

254.      All created beings, reap in the other world the fruits of their good and bad actions done intentionally or otherwise in this world, unaffected by the actions of others. (21-2)

255.      Grieve thyself; why does(thou grieve for others. Pity thyself; where is the time to pity others. Who is to grieve for whom when every one possesses the bubble-like body ready to burst at any moment. (21-3)

256.      Adjust according to the needs of time and place. Be strong in woe and humble in weal, and do not lose your balance in pain or pleasure. Do not befriend any one much nor show unfriendliness to any. Both are serious faults and therefore seek the golden mean, (22-19 to 22)

257.      A woman who loses her husband, though She may be the mother of children and possess agricultural wealth and riches, is still called a widow. (23-12)

258.      It is stated in the several scriptures and the codes of morals that a wedded wife is inseparable from her husband. The great and the wise opine that there is no greater gift in this world than the gift of a bride. (24-38)

259.      The wives of the chivalrous never bemoan. (24-43)

260.      There is no power greater than Fate to direct each event. (25-3)

261.      The All-Powerful Fate is the root-cause of everything in this world. It is Fate that controls the destinies of men and their actions. (25-4)

262.      None is master of himself and he cannot act as he pleases. Fate guides and controls everything according to its destined course. (25-5)

263.      The courses of Fate are controlled by none but itself. It is unalterable, imperisha­ble and cannot be influenced, and is working in consonance with the laws of nature. (25-6)

264.      Fate has no relatives and cannot be conquered by valour. It has no friends or relations to be influenced by. It is the root-cause of all and is wholly independent of everybody. (25-7)

265.      Our actions controlled by Fate fructify at the scheduled hour and all our virtue, happi­ness and prosperity blossom at the time appointed by it. (25-8)

266.      A chivalrous man feels grateful for the help he gets from others and does them a good deed in return; but an ungrateful wretch is disdained by all. (27-45)

267.      A king who is attached to his friends and adjusts to the needs of time, enhances his name and fame and his kingdom thrives well.(29-10)

268.      A king who properly balances his treasury, punishment, friends and his own self enjoys happy reign. (20-11)

269.      He is the dreg of humanity who fails to render a promised help to one who had previ­ously done him good and who seeks his help in adverse circumstances. (30-71)

270.      He is the greatest among men who keeps up his promise, be it good or sinful. (30-72)

271.      Even vultures disdain the corpses of those who while alive, were ungrateful to their friends who rendered them valuable and timely help. (30-73)

272.      It is easy to acquire friendship but very hard it is to maintain it. Due to the inconst­ancy of the mind, the friendship dies at the slightest irritation. (32-7)

273.      Great men do not misbehave in the pres­ence of women, (33-35)

274.      Prosperity, virtue, and happiness are ruined by drink. Drink leads a man to in gratitude and results in the loss of his friends and wealth. (33-46)

275.      A man overpowered by lust does not care for time and place nor does he think of his own Prosperity and virtue. (33-54)

276.      There is nothing wrong in looking at a gentleman's wife with a friendly eye. (33-60)

277.      That King who possess good traits, who is born of a respectable family, who is sympathetic, who has self-control, who is grateful, is respected all over. (34-7)

278.      That king who, deviating from the right path, does not fulfil his promise to those that helped him is the worst imaginable tyrant. (34-8)

279.      By uttering a falsehood to secure a horse one commits the sin of killing a hundred horses, and by uttering a lie to secure a cow one commits the sin of killing a thousand cows. But by speaking a falsehood before a high-souled man, one courts one's own ruin as well as of those near and dear to him. (34-9)

280.      Of all the sinners, he is to be hanged who shows ingratitude to his friends who helped him in his distress. (34-10)

281.      Expiation there are for certain kinds of sins such as the murder of a brahmin, drink­ing, theft, and failure to perform religions rites; but there is no redemption for ingratitude.  (34-12)

282.      He who seeks pleasure devoid of gain or virtue is akin to him who sleeps at the top of a tree and wakes only when he falls below. (38-20)

283.      He is a true and lawful king who destroys his foes and helps his friends, and thereby reaps the fruits of virtues, gain and happiness.(38-21)

284.      Fate has preordained every occurrence in this world. (50-4)

285.      Who will be so apathetic as to refuse a request politely made? (59-17)

286.      Ono should never be disheartened. Despair eventually leads to miseries and kills a man even as a furious serpent kills a boy. (64-11)

SUNDARAKHANDAM

287.      Great men become indignant when an act that ought to be done is not done. (1-06)

288.      The wise honour their guests even though they are of the common folk. (1-118)

289.      Matters of whose fruitful results one is sure, fail to fructify if they are entrusted to a tactless ambassador who acts contrary to the needs of time and place, even as darkness is dispelled by sunrise. (2-39)

290.      An ambassador who thinks too much of his capacity and intelligence brings ruin to his master by mishandling even simple affairs, and failing to adopt the course of action decided upon by the council of ministers. (2-40)

291.      Mind is the cause for the direction of all senses leading to good and evil acts. (11-41)

292.      Cheer leads to prosperity. Cheer is happiness. All actions done with enthusiasm lead to good results. (12-10)

293.      Whoever does anything with enthusiasm rarely fails to achieve his object. (12-11)

294.      For women there is no ornament more valuable than their husbands. (16-26)

295.      Honour the wives of others and protect them as you will your own. Set an example by loving your own wife. (21-7)

296.      The wives of others illegally sought after by a lusty and indiscreet man discontented with his wife, hasten his downfall(21-8)

297.      A thriving realm with all its cities will be ruined by an indiscreet monarch indulging in base pleasures. (21-11)

298.      All beings rejoice over the death of sinners. (21-13)

299.      The lawless love evinced by men to women makes them bear their scorns and show friend­liness in return. (22-4)

300.      The body emaciates when we love one who does not respond; but there is real joy when the love is heartily reciprocated. (22-42)

301.      The proverbial statement of the learned in the world that Death does not approach any man or woman out of time, is only too true.(25-12)

302.      Blessed and fortunate indeed are they, the great sages who had washed off their sins by their self-control and are free from likes and dislikes. They suffer not from the pangs of separation from those dear to them nor the still greater fear of those they abhor. I bow my head in reverence to those great souls who are not influenced by these. (28-49, 50)

303.      It is said to be true that men of virtue do not die before the appointed hour. (28-3)

304.      It is a nice worldly proverb that however unfortunate a man may be, he is sure to see happy days during his life-time of a hundred years.(34-6)

305.      Fate does not discriminate the joyous rich and the miserable poor. It drags all alike hither and thither as if by a rope. (37-3)

306.      Victory or defeat in a battle does not follow a definite law. (37-55)

307.      Kindness is a supreme virtue. (39-41)

308.      Great men when they undertake to do a great deed are never upset. (39-38)

309.      First rate men are not sent on errands. It is only others that are entrusted with such work.(39-39)

310.      Peaceful methods of persuasion are of no avail in the case of Rakshasas. Those who roll in opulence cannot be tempted by bribes. The policy of divide and conquer cannot succeed in the case of the powerful. The only method that may be successfully tried under such circumstances is to resort to brute-force. (41-3)

311.      He who is entrusted with an errand should do it in such a manner that it is not in conflict with the previous ones and at the same time see that it serves some future purposes also.(41-5)

312.      To achieve an object, however trifling it may be, one cannot depend on an only method. An intelligent man will find out divers ways and menus of attainment. (41-6)

313.      It is only a serpent that undoubtedly knows the foot-tracks of another serpent. (42-9)

314.      Victory in war is unsettled. (46-15)

315.      A man who has done both good and bad deeds cannot simultaneously reap the fruits thereof. He will enjoy for his good deeds and suffer for his sins only by turns. (51-28)

316.      They are the blessed who by their wisdom can control their anger even as water subdues a conflagration. (55-4)

317.      What sin will an irate man not commit? He will even murder his own preceptors and shower all kinds of abuses on the virtuous. (55-5)

318.      A man who loses his temper loses his power of judgment as well. He is insensible to right and wrong. He does not know at that time what he is doing or speaking. (55-6)

319.      Even as a serpent caste off its old skin by its effort, should a man cast off his anger by his forbearance. Then alone can he be called a man. (55-7)

YUDHA KHANDA

320.      A servant entrusted by his master with some difficult task is considered to be the best among men when he executes not only the same but does something more unasked which would be beneficial to his master.(1-7)

321.      A servant who, entrusted by his master  to do a certain act, does it well but does nothing more to please him though he is capable of doing is considered to been average man.  (1-8)

322.      A servant though capable of achieving anything does not do even his master's bid­ding is considered to be the worst among mankind. (1-9)

323.      A dispirited man sunk in despair and grief invariably loses all his enterprise. (2-6)

324.      A man loses his valour by his grief, and all his hopes are thwarted if he grieves over the loss or death of those he loves. (2-15)

325.      Grief will disappear by the efflux of time. (5-4)

326.      He ranks first among men who commences to do an act after mature deliberation with his friends and relations and relies on providence for his success. (6-8)

327.      He who is wholly self reliant and begins to do an act carefully weighing the pros and cons, is a second rate man. (6-9)

328.      He who recklessly begins, to do an act without any forethought defying fate, nor takes wise counsels is the worst among man­kind. (6-10)

329.      The decision unanimously arrived at by the ministers in consonance with the Laws of Dharma is deemed to be the very best. (6-12)

330.      The decision unanimously arrived at by the ministers but with great difficulty and after a heated controversy falls under the category of 'Second class'. (6-13)

331.      The decision where there is no unanimity of opinion among the councillors even after a stormy debate and which is not conducive to the prosperity of the state is the worst that can be imagined. (6-14)

332.      The learned say that the proper moment to achieve an object by physical force comes only after we fail to; achieve it by the three lawful methods, (viz., pacification, gift and alienation). (9-8)

333.      Physical force at times succeeds by chance only against the callous, those who are too good to offer resistance, as well as those stricken with misfortune. (9-9)

334.      It behoves every one to protect the lives of others as much as lies in his power. (9-14)

335.      Adultery with a wedded woman not only shortens one's life and brings on shame and ruin but also leads one to the committal of fresh crimes. (9-15)

336.      A king who does his duty with a judicial frame of mind is sure of success and rer repents afterwards (12-30)

337.      Thoughtless and indiscreet actions result n failure and are often fraught with danger even as the sacrificial offerings kept in polluted vessels. (12-31)

338.      He is indeed fool-hardy who thoughtlessly acts at first and then confiders over the pros and cons of his actions. (13-82)

339.      The fickle-minded however strong they may be are easily conquered by their oppo­nents, even as the swans cross the inaccess­ible Krouncha Mountains by making a hole in their crevices. (12-83)

340.      He who after going to a forest frequented by the wild beasts does not drink the honey available at hand is fool-hardy. (13-2)

341.      A minister interested in the welfare of his king should weigh the relative strength of the king and his adversary and having  found out by mature deliberation the equality, inferiority or superiority of the enemy, strength, take stock of his own position and advise the king accordingly to act upon. (14-22)

342.      One can live with sworn enemy or a ferocious venomous cobra but not with one with friendly pretensions serving the foe behind the screen. (16-2)

343.      It is the characteristic of kinsmen all the worlds over that they ever rejoice at the fall of their own kinsmen. (16-3)

344.      It is the characteristic of kinsmen to slander their own chieftain, the brave, the learned and the noble and also humiliate the chivalrous among them. (16-4)

345.      Kinsmen always pretend to be friendly with a cruel and treacherous heart within. In times of trial they shine in their true colours and cut each other's throat.(16-5)

346.      It is well-known that of all the fears, those are the worst that emanate from the kinsmen. (16-8)

347.      The flow of fortune from cows, self-control among brahmins, fickleness in women, and fear in kinsmen, may be seen all over. (16-9)

348.      Friendship with the unworthy cannot be deep-rooted, even as water drops do not Stick on to a water-fed lotus leaf.(16-11)

349.      Friendship with the ungrateful does not last a minute even as a drone deserts the flower after extracting the honey therefrom. (16-12)

350.      Friendship with an unbecoming man mill be courting one's own disaster even as an elephant, throwing dust on its own head after a clean bath. (16-13)

351.      Friendship with the unrighteous will not bear good fruit, even as a summer thunderbolt does not bring on a drop of rain from the heavens. (16-14)

352.      Although one is under the grip of the almighty Fate the annihilator of all the created beings, and is nearing one's end. One should not be neglected by others even as we not to be silently watching a house in flames. (16-21)

353.      Even the strong and the chivalrous and the heroes of the battlefields come to grief when their stars are in the descendent even as causeways of sand (give way to torrents). (16-23)

354.      One can count upon the support of friends, the tribesmen of the jungles, military reserves and even hirelings, but should scrupulously avoid the proffered help of an enemy. (17-22)

355.      One should not be wholly guided by the advice of a single friend, good and intelligent though he may be. The advice of other interested friends should also be taken into account in times of stress.

356.       (In times of war) there are deceitful spies roaming about under the guise of guileless persons, watching for the loop-boles of the enemy to enter and cause havoc. This is fraught, with grave danger. (17-38)

357.      The good and bad aspects of a proposition should be carefully discussed before action is taken thereon. If there is a prospect of anything good resulting therefrom, action might be taken. Else it should be abandoned. (17-39)

358.      One's capacity cannot be understood with­out giving one an opportunity to display one's talents; but one cannot be entrusted with any. thing without previous credentials. (These two are intor-dependant and hence, impractic­able). (17-52)

359.      It is impossible to fathom the depths of other's hearts. Clever and intelligent questions can only elicit clever and intelligent answers but not with any approach to truth. (17-58)

360.      A guilty man cannot freely roam about without fear of detection. (17-60)

361.      However much a man may put on airs to screen his bad intentions, his physiognomy will betray him and he will shine in his true colours. (17-61)

362.      Benevolent advice given by well-wishers is taken by the good and their clan; but kings generally view such advice with suspicion.(18-11)

363.      To respect the doctrine of showing kindness to the suppliant, even a foe should not be slain if he seeks shelter at your doors with folded hands in a distressed condition. (18-27)

364.      A suppliant seeking refuge, be he a friend or a foe, should be given protection by the high-souled, even at the risk or losing his life if need be. (18-28)

365.      Tranquility, patience, straightforwardness, pleasing conversation—these qualities, noble though they may be, are considered as defects byignoble noble persons. (21-15)

366.      One who extols oneself, a cheat, a merciless man, one who goes to all and sundry, one who shows indiscriminate leniency to all, all these are highly popular among the com­mon folk. (21-18)

367.      Toleration, pacification and gift are of no avail in dealing with the ungrateful persons. Deterrent punishment alone will bring them to their heels.(23-48)

368.      It is said that a woman predeceasing her husband is blessed. (32-9)

369.      A king versed in the administrative lores,  who never deviates from the right, reigns long and is prosperous and brings his enemies under his thumb. (35--7)

370.      A king, who yields or sues for peace when his enemies are stronger and tries to gain strength, attains great prosperity. (35-8)

371.      During Kritayugn Virtue conquered Vice; but when the latter dominates over the former, the advent of kaliyuga is clearly manifest, (35-14)

372.      A mean follow committing a sin dragged by fate, ruins himself and his whole clan. (38-7)

373.      The truthful and the virtuous are never afraid of death. (46-34)

374.      Fate is invincible and there is nothing too heavy for it (to drag). (48-19)

375.      An unsightly facial metamorphosis gen­erally sets in on the bodies of those whose souls had departed by efflux of time. (48-33)

376.      Any action done out of time and out of place brings on adverse results, oven as sacri­ficial offerings kept in polluted vessels. (63-6)

377.      That king is in keeping with the times who in consultation with his ministers classifies his duties under the three heads (viz., major, routine, and minor) and discharges them ' at t the appropriate time adopting any or all the five methods. (63-7)

378.      A king who resolves to do an act in time in accordance with the rules and regulations after consultation with his ministers and friends is considered to be a good administrator. (63-8)

379.      A king or a prince who seeks virtue, wealth and pleasure either one by one or two at a time, must do so at the apportioned time (viz., morning, afternoon, and evening) with­out mutual conflict. But if he ignores the best among these viz., virtue, and indulges in the last at all times, all his learning becomes a colossal waste. (63-9, 10)

380.      Liberal gifts, kind words, separation or alertness or exhibition of physical strength are the fourfold means to be adopted at the appropriate time to achieve an object. (63-11)

381.      A king who, acting oil the advice of his ministers, seeks after Dharma, Artha and Kama at the specified hours will never come to grief. (63-12)

382.      A king who cares for his own welfare resolves to do or not to do a particular act after mature deliberation with his councillors lives long in happiness along with then). (63-13)

383.      Ignorant and uneducated councillors who are akin to animals often offer wrong advice oven in vital matters. They should be avoided.(63-14)

384.      A king intent on the prosperity of the state should not listen to the unhealthy advice of ministers not versed in the laws of virtue and statecraft, as they would lead him in the mire. (63-15)

385.      Impudent fellows who give wrong advice under pretext of doing good and thereby bring disaster are to be carefully examined and expelled from the council of advisors. (63-16)

386.      Dishonest ministers often intrigue with the enemies and bring on positive ruin to their masters. (63-17)

387.      Dishonest councillors offering evil advice to their masters under the garb of well-inten­tioned friends can easily be detected after an intelligent conversation with him. (63-18)

388.      A king who without any forethought listens to the advice of an incapable and roguish minister only gives a loophole to his enemies even as birds , find loopholes in the Krouncha Hills and get their passage through.(63-19)

389.      He who knows the danger ahead and does not care to be on his guard brings on disasters and is soon pulled down from his position.(63-20)

390.      The wise do not grieve over the past, as bygones are bygones. What is proper in the Present circumstances must be done. (63-25)

391.      A friend who is attached even in adversity is a real friend; and he is indeed a relative who helps a kinsman in distress. (63-27)

392.      Our present happiness or misery is the result of our previous actions good or bad. (64-7)

393.      Virtue and material acquisition eventually lead us to final beatitude and other bliss; but deeds done to the contrary lead to un­happy results (64-8)

394.      A seeker of Dharma and Artha reaps the fruits of his actions either here or hereafter; but the seeker of Kama or physical pleasures attains the fruits of his actions only on this side of eternity, (64-9)

395.      As the mountain is the origin for the rivers to form and flow, even so our several actions owe their origin to our Artha or material acquisition. (83-32)

396.      All actions done by a penniless man of no high order dwindle to nothingness even as the flow of rivulets during summer. (83-33)

397.      Friends and relations flock only to him that hath wealth and riches and he that com­mands a good bank balance is considered as a gentleman and a scholar. (83-35)

398.      A wealthy man is praised as valiant and intelligent and is considered lucky, possess­ing all the virtues (83-36)

399.      A wealthy man seeking after Dharma and Prosperity will succeed at all cost but a poor person hunting after prosperity will find it difficult to attain. (83-38)

400.      Wealth is the root can so of every kind of lay and desire, vice and virtue, anger and self-restraint. (83-39)

401.      It is possible that a stranger may possess fine qualities; whereas a kinsman may be devoid of them. All the same the latter should be preferred to the former. (87-15)

402.      He who deserts his own clan and joins the enemy is in the end slain by the latter as soon as the latter is triumphant.(87-18)

403.      Robbing others of their wealth, seduction of other's wives and distrust of one's own friends, are considered as three great sins hastening one's downfall. (87-24)

404.      One who can reach the goal of 108actions by his efforts is really talented. (88-13)

405.      Great men never take a vain vow. (102-49)

406.      History has not recorded the one-sided victory of any one. A warrior in battle either 'vanquishes' his foes or is vanquished by them. (112-17)

407.      A warrior slain in battle should certainly not be mourned. (112-18)

408.      Enmity should not be carried beyond the grave, after our purpose is served. (112-26)

409.      The decrees of fate cannot be altered by wealth or desire, valour or behest. (113-25)

410.      A wrongdoer cannot escape the dire consequences of his action. He has to suffer for his sins at the approach of the grim hour. (114-25)

411.      He that does good is rewarded and he that commits sin is punished. (114-26)

412.      The god of Death never approaches any one without assuming some form or other. (114-28)

413.      Fie upon the transitory regal splendours. (114-34)

414.      Chaste women do not shed their tears in vain. (114-67)

415.      Great men do not retaliate the wrongs done to them as they care more for the maint­enance of their dignity and character. (116-42)

416.      There is no man that does not err. (116-45)

417.      Neither houses, nor garments, neither ramparts nor Veils, nor the royal paraphern­alia can protect a woman. Her own Chastity is her shield of strength. (117-26)

418.      Royal women do not veil their faces (1) at the time of their bereavements (2) when their state is in danger (3) in the battle-fields (4) at the time of self choice of their partners in life (5) during the performance of rituals and (6) during their marriage. (117--27)

419.      Who will not be lured by the tempting regal splendors consisting of elephants, cavalry and chariots and all the enjoyables of a mighty kingdom?(128-16)

420.      A help in need brings on friendship and harm lends to enmity. (130-44)

UTTARA KHANDA

421.      A man deserves a return help in his adversity.(40-22)

422.      A wicked man committing a lawless and despicable act in a kingdom brings disaster to the state and undoubtedly hastens to hell dragging also the monarch with him. (74-29)

423.      A monarch who righteously rules his realm obtains a sixth share of the benefits of the Vedic lore, Penance and virtues of his subjects. How can a king who receives these benefits not protect them? (74-30)

424.      The virtuous consider alienation as tant­amounting to beheading. (106-13)

425.      Whoever daily reads or hears with devo­tion the sacred Ramayana, or the history of Sri Rama, which is the very embodiment of the holy hymn of Gayatri, is absolved from all his sins and lives the full span of life. (111-69)

=b=b=b=b=b=b=b