Bhartrihari

Nitishatakam

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Bhartrihari
Nitishatakam

Ref 32
Pages 23
Script/Language Devanagari
Source recovery location Nashik
Condition Laminated, paper, bound in a book
Date digitised December '2015
References Hindu Moral Science
Comments English Translation & Roman Transliteration Available

Nitishataka, the text by Bhartrihari (a 5th Century born language philosopher) is considered as one of the
marvellous works in the field of Nitishastras in Sanskrit language. The text is in verses dedicated for the
causes of teaching the best of moral science. The sequential order in which the verses are found in the
text varies from version to version. Normally, every text begins with a mangalacharana (auspicious
beginning). However, it’s missing in this version and the text directly starts with a subhasita.The Scribe
only salutes to his teacher at the beginning.

Bhartrihari, Nitishatakam 2/25

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Transcription
Śrī Śaṁbhave Gurave Namaḥ/ Ajñaḥ sukhamārādhyaḥ sukhataramārādhyate viśeṣajñaḥ /
Jñānalavadurvidagdhaṁ brahmā’ pi (taṁ*)naraṁ na rañjayati //1//
Prasahyamaṇimudharen-makaravaktradaṁstrāṁkurāt samudramapi saṁtaret pracaradūrmimālā kūlam /
Bhujaṅgamapikopitaṁ śirasi puṣpavaddhārayen na tu pratiniviṣṭa- mūrkha-janacittamārādhayet //2//
Labhecca sikatāsu tailamapi yatnataḥ pīḍayan pibecca mṛgatṛṣṇi- kāsu salilaṁ pipāsārditaḥ / kadācidapi
yatnataḥ śaśaviṣāṇamāsādayet na tu pratiniviṣtamūrkha-janacittamārādhayet //3// Śaśī divasa dhusaro
galitayauvanākaminī saro vigatavārijaṁ mukhamana-kṣaraṁ svākṛteḥ / prabhurdhanaparāyaṇaḥ satataṁ
durgatau sajjano nṛpāngaṇagataḥ khalo manasi saptaśalyāni me //4// Maṇiḥ śāṇollīḍaḥ samara vijayī heti
nihato madakṣīṇo nāgaḥ suratamṛditā bālā(a)vanitā kalāśeṣaścaṅdraḥ śaradi /

English translation
An ignorant can be appeased easily and a learned can be more easily. However, a man with little learning
can hardly be appeased even by Brahmā himself. //1// A man may snatch away gem from the teeth of an
alligator and may cross a rough ocean with high waves. He may adorn his head with an angry serpent like
a flower, but it is not possible for him to please the mind of an obstinate fool. //2// A man may extract oil
from sand with high efforts. A thirsty man may find water in mirage of a desert. It may also be possible
for a person to find horns of a rabbit but, he cannot please the mind of an obstinate fool //3// The moon
obscured by day-light, a woman who has lost her youthfulness, a pond that has gone out of lotuses, a
handsome man suffering from dullness, a master hankering after wealth, a noble man always in calamity
and an evil man enjoining the patronage of royal palace are the seven thorns (grieves) in my mind.//4// A
jewel cut with polishing stone, a conqueror in war killed by weapons, an elephant weakened by the
extreme loss of rots, a young woman who became languid through extreme pleasure, the waning moon,
the islands of revers becoming dry in autumn, men whose wealth is lost by offering to the needy are still
exemplary ones //5//.* ‘tam’ is missing here in the text which is otherwise found in most of the versions.

Bhartrihari, Nitishatakam 3/25

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Transcription
saridāśyana pulinānaḥ na nimnā śobhante galitavibhavāścarthiṣu narāḥ //5// parikṣīṇaḥ kaścit hayati
yavānāṁ prasṛtaye sa paścāt saṁpūrṇo gaṇayati dharitrīṁ tṛṇasamāṁ / Ataścānaikānte guru laghu
tayārtheṣu dhaninām avasthā vastuni prathayati ca saṁkocayati ca //6// śāstropaskṛta śabda su ṅdara
girāḥ śiṣyapradeyā gamāḥ vikhyātāḥ kavayo vasaṅti viṣaye yasya prabhornirdhanāḥ / Tajjā’ḍyaṁ
vasudhādhipasya sudhiyo tvarthaṁ vinā’pīsvarāḥ kutsyāḥ syuḥ kuparikṣakā na maṇayo yairarthataḥ
pātitāḥ //7// Vipadi dhairyamathābhyudaye kṣamā sadasi vākpatutā yudhivikramaḥ / Yaśasi
cābhiratirvyasanaṁ śrutau prakṛti siddhamidaṁ hi mahātmanāṁ //8// Nindantu nītinipuṇā yadi vā
stuvantu lakṣmīḥ samāviśatu gacchatu vā yathechaṁ / Adyaiva vā maraṇamastu yugāntare vā nyāyyāt
pathaḥ pravicalanti padaṁ na dhīrāḥ //9//

English translation
The one who has a longing for a handful of grain, when revives (recovers), consider the world as mere
grass. Hence, objects seem great or small according to the situational factors of human beings possessing
them. Significance or insignificance of objects will depend upon the changing fortunes of a man. //6//
When a wise man dwells in poverty; a man whose words are adorned with polished words from the
Shastras; and the one who imparts sacred learning to his disciples then that king in whose kingdom they
dwell is chargeable with foolishness, and the wise men though poor, are the real masters of the land.
Should not those bad examiners be worthy of condemnation who due to their carelessness cause jewels to
fall from their actual value? //7// Great men are naturally endowed with the qualities-as patience in times
of misfortune, restraint in prosperity, eloquence in assembly, bravery in battle, zest in fame and addiction
to acquisition of knowledge. //8// A stable man may be blamed or praised by those skilled in codes of
conduct; fortune may come or go; he may die to-day or thousand years later; but for all that he never
deviates from the path of righteousness //9//.

Bhartrihari, Nitishatakam 4/25

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Transcription
Harturyāti na gocaraṁ kimapi śaṁ puṣṇāti yat sarvadā’pyarthibhyaḥ pratipādyamānamaniṣaṃ prāpnoti
vṛddhiṁ parāṁ / Kalpānteṣvapi na prayāti nidhanaṁ vidyākhyamantardhanaṁ yeṣāṁ tān prati
mānamujjhata nṛpāḥ kastais saha spardhate //10// Adhigataparamārthān panditān māvamaṅsthā
stṛṇamiva laghu lakṣmīrnaiva tān saṁruṇaddhi/ Abhinavamadalekhāśyāmagaṇḍasthalānāṁ na bhavati
viṣatantur vāraṇaṁ vāraṇānām //11// Kṣutkṣāmo’pi jarākṛśopi śithilaprāyo’pi kaṣtāṁ daśām āpanno’pi
vipanna-dīdhitirapi prāṅeṣu gacchatsvapi / mattebhendra-vibhinna-kumbhakavalagrāsaika baddhaspṛhaḥ
kiṁ jīrṇaṁ tṛṇamatti mānamahatāmagresaraḥ kesarī //12// Asanto nābhyarthyāḥ suhṛdapi na yācyaḥ
kṛśadhanaḥ priyā nyāyyā vṛttirmalinamasubhaṅge’pyasukaram / vipadyuccaiḥ stheyaṁ
padamanu(vi)dheyaṁ ca mahatāṁ satāṁ kenoddiṣtaṁ viṣamamasidhārā–vratamidam //13//

English translation
It is not visible to thief but it always bestows happiness on the possessor. It increases even though it is
imparted constantly to those who desire for it. Even after ages it never perishes. It is vidya (learning)
which is an internal wealth. (It is therefore) O’ Kings! Do not be arrogant before those who possess such
secrete treasure of wisdom. Who can compete with them? //10//. It is better not to underestimate the wise
people who have acquired the knowledge of higher truth. Wealth, for them is insignificant as mere grass.
It is like restricting of an elephant infuriated with passion with the filament of water-lily //11//. The lion
though strained by hunger, weakened by old age; and even in the state of his limbs being loosened with
weaknesses or at the point of his life at stake, in a state of misery, he keeps himself fit/ready to attack and
swallow the forehead of an elephant to satisfy his hunger and never engages himself to eat the withered
grasses. (Similar is the nature of great men of substance. They never engage themselves in petty things
below their dignity even in distress) //12// Evil must be avoided, a poor man, even though he be a friend,
must not be asked for alms, observation of the righteousness taught by good and great men even at the
risk of death; stability in adversity, consistency of steps according to the guidelines of the great people, is
an advised path by someone which is like a vow that is as difficult as to stand on the edge of a sword!
//13//

Bhartrihari, Nitishatakam 5/25

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Transcription
Manasi vacasi kāye puṇyapiyūṣapūrṇāstribhuvanamupakāraśṛeṇibhiḥ priṇayantaḥ/ paraguṇaparamāṇūn
parvatīkṛtya nityaṁ nijahṛdi vikasantaḥ santi santaḥ kiyantaḥ //14// Itaḥ svapiti keśavaḥ
kulamitastadīyadvīṣāmitaśca śaraṇārthinaḥ śikharipatrtiṇaḥ śerate / Ito’pi vaḍavānalaḥ saha
samastasaṁvartakair aho vitatamūrjitaṁ bhārasahaṁ ca sindhorvapuḥ //15// Kvacit pṛthvīśayyaḥ
kvacidapi ca paryaṅkaśayanaḥ kvacichākāhāraḥ kvacidapi ca śālyodanaruciḥ / Kvacit kanthādhārī
kvacidapi ca divyambaradharo manasvī kāryārthī na gaṇayati ca duḥkhaṁ na ca sukham//16//
Namasyāmo devān nanu hatavidheste’pi vaśagā vidhirvandyaḥ so’pi pratiniyatakarmaika phaladaḥ /
Phalaṁ karmāyattaṁ yadi kimamaraiḥ kiñca vidhinā namastat karmabhyo vidhirapi na yebhyaḥ
prabhavati //17// Ye saṅtoṣatuṣaḥ pramodamuditāsteṣāṁ na nimno mudo ye pya’nye
dhanalobhasaṁkuladhiya steṣāṁ na tṛṣṇā hṛtā / itthaṁ kasya kṛte kṛtaḥ savidhinā tādṛkpadaṁ’sāmyadāṁ
svātmanyevasamastahemamahimā merur na me rocate//18//

English translation
In this world, rare are those virtuous people whose thoughts, words and actions are as it were filled with
nectar in the form of meritorious deeds who please the three worlds with numerous benevolent actions
and who are always enlivened in their minds by exalting even the very smallest virtues of another to the
size of a mountain. //14// The ocean endures the sleep of Keśava (Lord Vishnu’s name), and is a refuge for
the mountains in their flight from the demons; moreover, it is filled with devouring flames within. Surely
the ocean can endure anything! //15// At one time he may lie on the ground and at another he may sleep
on a couch; at one time he may live on herbs and at another on cooked rice of superior quality; at one
time he may wear rags, at another a magnificent robe. A determined person, bent on his purpose, counts
neither state as pleasure nor pain //16//. We worship the deities, but are they not in the power of destiny?
Destiny must be worshipped, for it dispenses to individuals for the fruits of the deeds performed in their
former state. But the fruit of those acts depends upon the acts themselves; why, then, should we worship
either the god or destiny? Let us pay adoration to those works over which destiny has no power //17//.
Those who have the quality of self-satisfaction by nature they never get dissatisfied for anything. For
example, the Meru mountain in spite of being a mass of gold is not liked by me (the poet) //18//.

Bhartrihari, Nitishatakam 6/25

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Transcription
Daurmantrayān nṛpatirvinaśyati yatiḥ saṅgāt suto lālanād vipro’nadhyayanāt kulaṁ kutanayāc chīlaṁ
khalopāsanāt/ Maitrī cā praṇayāt samṛdhiranayāt snehaḥ pravāsāśrayāt hrīr madyādanavekṣaṇādapi kṛsiḥ
tyāgātpramādāddhanam //19// Jāḍyaṁ hrīmati gaṇyate vratarucau daṁbhaḥ śucau ke(kai)tavaṁ śaurye
nirghṛṇatā’rjave vimatitā dainyaṁ priyālāpini/ Tejasvinya liptatā mukharatā vaktarya śaktiḥ sthire tatko
nāma guṇo bhavet sa guṇināṁ yo durjanairnamkitaḥ //20// Jātir yātu rasātalaṁ guṇagaṇais tatrāpyadho
gamyatāṁ śīlaṁ Śailatatātpatatvabhijanaḥ sandahyatāṁ vahninā/ Śaurye vairiṇi vajramāśu
nipatatvartho’stu naḥ kevalaṁ yenaikena vinā guṇāstṛṇalavaprāyāḥ samastā ime//21// Bhagnāśasya
karaṇḍapiṇḍita(tanor)mlānedriyasya kṣudhā kṛtvākhurvivaraṁ svayaṁ nipatito naktaṁ mukhe bhoginaḥ/
tṛptastatpiśitena satvaramasau tenaiva yātaḥ paṁ(pa)thā svasthāstiṣṭhata

English translation
A king is ruined through evil counsellors; an ascetic through society; a child by spoiling staying with evil
people; a priest by not studying the Sacred Scriptures; a family by the evil behaviour of children; good
manners by evil habits; modesty by wine; agriculture by want of care; affection by absence from home;
friendship by want of love; possessions by mismanagement and money by waste and prodigality //19//.
Evil minded people, as if it is their duty, always see bad things in good people. They see a lack of spirit in
graceful personalities, hypocrisy in austere, deceitfulness in people of good characters, cruelty in brave,
lack of intellect in people of silent nature, inferiority in courteous people, pride in brilliant, absurdity in an
eloquent, incapability in steady. After all, no good quality of good people is left out by wicked without
condemning it. //20//. Our noble birth may go to the lower regions; our collection of virtues may perish; our
moral character may fall as if from a lofty mountain; our family may be swallowed by fire; a thunderbolt
may strike our might as it were an enemy: let us keep our money, for without this all the collected virtues
are but a heap of grass //21//. A serpent who was confined in a basket where his body was squeezed and
where he lost all hope of escaping himself, was half-dead with hunger. Once at night, a rat made a hole in
the basket and fell into the jaws of the serpent. The serpent revived by the rat’s flesh and speedily made
his exit.

Bhartrihari, Nitishatakam 7/25

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Transcription
daivameva hi nṛṇāṁ vṛddhau kṣaye kāraṇam//22// Pātito’pi karāghātair utpatatyeva kandukaḥ/ Prāyeṇa
sadhuvṛttānām asthāyinyo vipattayaḥ//23//Prāyaḥ kandukapātenotpatatyāryaḥ patannpi/ Tathātvanāryaḥ
patati mṛtpinḍapatanaṁ yathā//24// Prīṇāti yaḥ sucaritaiḥ pitaraṁ sa putro yadbhartureva hitamicchati tat
kalatram/ Tanmitramāpadi sukhe samakriyaṁ yadetat trayaṁ jagati puṇyakṛto labhante//25//Sampatsu
mahatāṁ cittaṁ bhavedutpalakomalaṁ/ āpaspu ca mahāśailaśilāsaṅghātakarkaśaṁ//26// Durjanaḥ
parihartavyo vidyayālaṅkṛto’pi san/ Maṇinā bhūṣitaḥ sarpaḥ kimasau na bhayaṅkaraḥ //27//
Kṣireṇātmagatodakāya hi guṇā purā dattā te’khilāḥ kṣirottāpamavekṣya tena payasā svātmā kṛśāṇau
hutaḥ/ Gantuṁ pāvakamunmanastadabhavat(d)dṛṣtvā tu mitrāpadaṁ yuktaṁ tena jalena śāmyati satāṁ
maitrī punastvīdṛśī//28//

English translation
Oh people! behold, fate alone is the cause of the decline and prosperity of men. //22// A ball, thrown down
by the strokes of hand always rebounds. Even so the misfortunes of good men are not everlasting //23//. A
man of noble character is like a ball even if falls down on earth comes up immediately but a man of
ordinary falls down like the idol of clay falls on ground in such a way that he is unable to come up //24//. A
son is the one who delights his father by his good conduct and character, a wife is she who always seeks
of her husband’s good, a friend is the one whose behaviour remains constant in adversity and prosperity.
Only people who have earned merit (punya) by doing good deeds will be blessed with such a son, wife and
friend //25//. In prosperity the heart of great men is soft as the petals of the lotus flower. In adversity,
however, it becomes as hard as the rocks of a mountain //26//. Evil men should be avoided though they
may be learned. Is a serpent adorned with a jewel (Nāgamaṇi) less frightening? * //27// Milk gave all its
qualities to water that was mixed with it. When milk was being heated on a fire water, unable to bear the
suffering of its friend, sacrificed itself in the fire (i.e. water in the milk evaporated). Milk, in turn, finding
water in trouble, comes up itself in the boiling pot to offer itself to the fire. But, mixed with water again, it
settles down to the previous level. The friendship of good people is like this. Each is prepared to sacrifice
himself to save the other //28//.*Note: [Legend has it that good serpents have a luminous stone
(Nāgamaṇi) on the top of their hood]

Bhartrihari, Nitishatakam 8/25

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Transcription
Yā sādhun mukharān karoti viduṣo murkhān hitān dveṣiṇaḥ pratyakṣaṁ kurute parokṣamamṛtaṁ
hālāhalaṁ tatkṣaṇāt/ Tāmārādhaya satkriyāṁ bhagavatīṃ bhoktuṃ phalaṁ vāñcchitaṁ he sadho’
vyasanairguṇeṣu vipuleṣvāsthāṁ vṛthā mā kṛthāḥ//29// Kṛmikulacitaṁ lālāklinnaṁ vigandhi jugupsitaṁ
nirupamarasaṁ prītyā svādannarāsthi nirāmiṣaṁ/ surapatimapi śvā pārśvasthaṁ vilokya na śaṅkate na hi
gaṇayati kṣudro jantuḥ parigrahaphalgutām //30// Svalpasnāyuvasāvaśeṣamalinaṁ
nirmāṁsamapyasthikaṁ śvā labdvā paritoṣameti na ca tattasya kṣudhāśāntaye/ siṁho
jambukamaṅkamāgatamapi tyatkvā nihanti dvipaṁ sarvaḥ kṛcchragato’pi vañcchati janaḥ sattvānurupaṃ
phalam//31// Pāpānnivārayati yojayate hitāya doṣaṁ ca guhati guṇān prakaṭī karoti/ Āpadgataṃ ca na
jahāti dadāti kāle sanmitralakṣaṇamidaṁ pravadanti santaḥ//32// Mṛgamīnasajjanānāṁ
tṛṇajalasantoṣavihitavṛttīnāṁ/ Lubdhakadhīvarapiśunā niṣkāraṇavairiṇo jagati//33// Santaptā’yasi
saṁsthitasya payaso nāmāpi na jñāyate muktākāratayā tadeva nalinīpatrasthitaṁ rājate/

English translation
O’ wise man! Cultivate constantly divine virtue; for that makes an evil men good, the foolish wise, enemies
well disposed, invisible things visible; in a moment that turns poison into nectar; that will give you the
desired fruit of your acts. virtuous man! do not in vainly spend your work on acquiring mighty gifts with
great pain! //29//. A dog eats with delight putrid abominable bones, and though the king of the gods may
stand before him, takes no heed: even so a mean man considers not the worthlessness of that which
belongs to him //30//. A dog is satisfied with a piece of bare bone which is filthy with a little flesh on it
though it is not sufficient to satisfy its hunger. The lion, on the other hand, ignores the jackal within its
reach and kills a mighty elephant for his meal. Men of majesty, though passing through a difficult period of
their life, do not want to compromise their dignity and will accept only something befitting to their dignity
and strength //31//. Saintly persons say that the characteristic of a true friend is to dissuade one from
committing sinful actions, putting one on the path that will lead to good only, keeping one’s secrets,
bringing out the innate qualities in one, not forsaking when one is in trouble and giving one whatever is
required at the appropriate time //32// Deer, fish and good men live on grass, water and contentment
respectively. But the hunter, the fisherman and the wicked respectively, are their enemies without any
reason. This is the very nature of these people. //33// A drop of water in contact with hot iron evaporates in
no time and is lost. The same drop of water on a lotus leaf shines taking the shape of a pearl. If the drop of

Bhartrihari, Nitishatakam 9/25

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water gets into a pearl oyster it becomes pearl itself. //34// **This analogy can be applied to humans. The
qualities one acquires depend on the quality of the person with whom one associates. The three
illustrations given relate to association with people with levels of low, medium and high quality //34//.

Bhartrihari, Nitishatakam 10/25

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Transcription
Svātau(Svātyaṁ) sāgaraśuktimadhyapatitaṁ tajjāyate mauktikaṁ
prāyeṇādhamamaddhy-amottamaguṇā(aḥ) saṅsargato jāyate//34// Ambhojinīvanavilāsa(na)meva
(hantuṁ?) haṁsasya hanti nitarāṁ kupito vidhātā/ na tvasya dugdhajalabhedavidhau prasiddhāṁ
vaidagdhyakīrtimapahartumasau samarthaḥ//35// Brahmā yena kulālavanniyamito brahmāṇḍabhāṇḍodare
viṣṇuryena daśāvatāragahane kṣipto sadāsaṅkaṭe/ rudro yena kapālapāṇipuṭake bhikṣāṭanaṁ kāritaḥ
sūryo bhramyati nityameva gagane tasmai namaḥ karmaṇe//36// Kusumastabakasyeva dvayī
vṛttirmanasvinaḥ mūrdhni vā sarvalokasya (vi?)śīrya(ti?)te vane’thavā//37// Maunān mūkaḥ
pravacanapaṭur vātulo jalpako vā dhṛṣṭaḥ pārṣve bhavati(vasati) ca tathā(sadā) durataśca pramādī/
kṣāntyā bhīruryadi na sahate prāyaśo nābhijātaḥ sevādharmaḥ paramagahano yogināmapyagamyaḥ//38//

English translation
The Creator in his anger may hinder the swan from sporting in the lotus-bed, his dwelling; but he cannot
take away his faculty of separating milk from water //35//. By means of destiny Brahma was constrained to
work like an artificer in the interior of his egg; by means of destiny Vishnu was compelled to pass through
ten incarnations of great difficulty; by means of destiny Siva was forced to live as a mendicant, bearing
the skull in his hands for a pot; by means of destiny the sun is compelled to travel his daily course in the
heaven. Adoration, therefore, be to works //36//. Unlike a bunch of flowers a great man has also two
paths, either he heads the people or withers away in a forest. //37// The man who preserves a respectful
silence is considered dumb; the man who talks agreeably is considered forward; the man who stands close
by is thought troublesome; he who stands far off, cold-hearted; the patient man is counted as
faint-hearted; the impetuous man is called ill-bred. So difficult, indeed, are the laws by which behaviour is
regulated, impossible to be learnt even by an ascetic //38//.

Bhartrihari, Nitishatakam 11/25

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Transcription
Namratvenonnamantaḥ paraguṇanutibhiḥ svān guṇān khyapayaṅtaḥ svārthān sampādayanto
vitatapṛthutarārambhayatnāḥ parārthe/ kṣāntyai copekṣarūkṣākṣaramukharamukhān durmukhān
dūṣāyantaḥ santaḥ sāścaryacaryā jagati bahumatāḥ kasya vā nārcanīyā//39// Lobhaścedaguṇena kiṁ
piśunatā yadyasti kiṁ pātakaiḥ satyaṁ cet tapasā ca kiṁ śuci mano yadyasti tīrthena kim/ saujanyaṁ
yadi kiṁ nijaiḥ(guṇaiḥ) sumahimā yadyasti kiṁ manḍanaiḥ sadvidyā yadi kiṁ dhanairapayaśo yadyasti
kiṁ mṛtyunā//40// Khalvāṭo divaseśvarasya kiraṇaiḥ santāpito mastake vāñcchan de- śamanātapaṁ
vidhivaśātbilvasya mūlaṃ gataḥ/ tatrāpyasya mahāphalena patatā bhagnaṁ saśabdaṁ śiraḥ prāyo
gacchati yatra bhāgyarahitas tatraiva yāntyāpadaḥ //41// Naivākṛtiḥ phalati naiva kulaṁ na śīlaṁ vidyā na
chaiva na ca yatnakṛtāpi sevā/ bhāgyāni purvatapasā kila sañcitāni

English translation
Those who are ennobled by humility: those who display their own virtues by relating the virtues of other
men; those who in their own business always consider the interests of others; those who hate the evil
speaker, and the mouth that continually utters harsh and impatient words; good men whose admirable
behaviour is shown in virtues like these are always held in reverence. Who would not respect them? //39//.
If a man be greedy, what further vice can he have? What sin can be worse than backbiting? What need
has the truthful man of penances? What need has the pure- minded man of a sacred bathing-place? What
virtue is beyond generosity? If there be greatness of mind, what adornment is required? If a man be
learned, what necessity is there of the society of others? If disgrace overtake a man, why need he fear
death? //40//. A wayfarer, his bald head exposed to the heat of the sun, hastened to take shelter under a
Palm tree. No sooner had he come under the shade of the tree, his head was broken with a great sound by
the big fruit falling from the tree. Wherever an ill-fated person goes misfortune follows him //41//. An
attractive form, noble lineage, good conduct, scholarship, efforts made to serve kings or wealthy persons –
all these are of no consequence. Only the merit earned and accumulated by the meritorious deeds (tapas)
of the previous times will yield the desired results like trees which yield their fruits at its appropriate time
//42//.

Bhartrihari, Nitishatakam 12/25

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Transcription
kāle phalanti puruṣasya yathaiva vṛkṣāḥ//42// Aiśvaryasya vibhūṣaṇaṁ sujanatā śauryasya vāksaṅyamo
Jñānasyopaśamaḥ śamasya vinayo vittasya pātre vyayaḥ/ akrodhastapasā(aḥ) kṣamā prabhavavitur
dharmasya nirvyājatā sarveṣāmapi sarvakāraṇamidaṁ śīlaṁ paraṃ bhūṣaṇaṁ//43// Ete satpuruṣāḥ
parārthaghaṭakāḥ svārthaṁ parityajya ye sāmānyāstu parārthamudyamabhṛtaḥ svārthā’ virodhena ye/
te’mī mānuṣarākṣasāḥ parahitaṁ svārthāya nighnanti ye ye tu ghnanti nirarthakaṁ parahitaṁ te ke na
jānīmahe//44// Jāḍyaṁ dhiyo harati siñcati vāci satyaṁ mānnonnatiṁ diśati pāpamapākaroti/ cetaḥ
prasādayati dikṣu tanoti kīrtiṁ satsaṅgatiḥ kathaya kiṁ nakaroti puṁsāṁ//45// Vāñcchā sajjanasangame
paraguṇe prītirguraur namratā vidyāyāṁ vyasanaṁ svayoṣiti ratir lokāpavādād bhayaṁ/ bhaktiḥ śūlini
śaktirātmadamane saṅsargamuktiḥ khale yeṣvete nivasanti nirmala

English translation
Affluence is adorned by goodness, valor by not boasting, knowledge by control of the senses, scholarship
by modesty, wealth by giving to the deserving, tapas by the absence of anger, power by forgiveness and
dharma by Truth. All good qualities of men are embellished by good conduct //43//. Those are the greatest
souls who, for the sake of helping others, forsake their own interests or comforts; Those are among the
ordinary run of people who, without compromising their own interests, engage themselves in helping
others; Those are verily demons in the shape of men who, for the sake of their selfish ends, put obstacles
in the way of others and spoil their endeavors. What can be said about those who, without any purpose,
come in the way of others’ welfare? //44//. Say what does not the company of good do to men; it removes
the dullness of the intellect, instils veracity in their speech, directs them to the loftiness of self-respect,
removes sinful tendencies, purifies the mind and spreads their fem in all directions. //45// Desire for the
companionship of the good, love for the virtues of others, reverence for spiritual teachers, diligence in
acquiring wisdom, love for their own wives, fear of the world's blame, reverence for Siva, self-restraint,
freedom from the acquaintance with evil men wherever men dwell endowed with virtues like these, they
are always reverenced //46//.

Bhartrihari, Nitishatakam 13/25

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Transcription
guṇāstebhyo narebhyo namaḥ//46// Agrāhyaṁ hṛdayaṁ yathaiva vadanaṁ yaddarpaṇāntargataṁ bhāvaḥ
parvata sūkṣhmamārgaviṣamaḥ strīṇāṁ na vijñāyate/ cittaṁ puṣkarapatratoyataralaṁ
vidvadbhirāśaṁsitaṁ nārī nāma viṣāṅkurairiva latā doṣaiḥ samaṁ vardhitā//47// Tṛṣṇāṁ chindhi bhaja
kṣamāṁ tyaja madaṁ pāpe ratiṁ mā kṛthāḥ satyaṁ bruhyanuyāhi sādhupadavīṁ sevasva vidvajjanān/
mānyān mānaya vidviṣo’pyanunaya prakhyāpaya svānguṇān kīrtiṁ pālaya duḥkhite kuru dayāmetat
satāṁ ceṣṭitam//48// Gātraṁ saṅkucitaṁ gatirvigalitā dantāś ca nāśangatā dṛṣṭirnaśyati rupameva hrasate
vaktraṁ ca lālāyate /vākyaṁ naiva karoti bāndhavajanaḥ patnīr na śuśrūṣate hā kaṣṭaṁ
jarasābhibhutavapuṣaṁ putropyavajñāyate//49// Śvetaṁ padaṁ samabhivīkṣya śiroruhāṇāṁ sthānaṁ
padaṁ paribhavasya sadaivapuṃsaḥ/ āropitāsti śakalaparihṛtyayānti candāla kūpamiva dūrataraṁ
taruṇyaḥ//50//

English translation
It is very difficult to understand women because of their nature. It is like a reflection in the mirror and like
a difficult way to a mountain which cannot be understood exactly. The mind set of them is often compared
with the nature of a water-drop in a lotus-leaf as the learned have described. Perhaps she is like a creeper
developed with a poisoned sprout. //47// Restrain desire, cultivate patience, leave of pride, do not lust
after evil, speak the truth, follow the path of righteousness, seek the company of the virtuous, honour the
wise, be reconciled even with enemies, conceal your own virtues, guard your reputation, show pity for the
distressed such is the conduct of good people //48//Body becomes contracted, steps becomes unsteady,
teeth start falling, eye-sight becomes low, the glow in body starts fading, face starts salivated, the
relatives do not talk, wife does not serve and son also does not care to such a person suffering from
old-age. Thus, really old-age is a tough time //49//. Seeing the whiteness of the hair of a man and the man
who has left his place & designation, the young women run away from him as they do in case of the well
of a lower cast //50//.

Bhartrihari, Nitishatakam 14/25

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Transcription
Guṇavadaguṇavadvā kurvatā kāryajātaṁ pariṇatiravadhāryā yatnataḥ panḍitena/ atirabhasakṛtānāṁ
karmaṇāmāvipatter bhavati hṛdayadāhī śalyatulyo vipākaḥ//51// Eko devaḥ keśavo vā śivo vā ekaṁ
mitraṁ bhūtirvā yatirvā/ eko vāsaḥ pattane vā vane vā ekā bhāryā sundarī vā darī vā//52// Sthālyaṁ
vaidūryamayyāṁ pacati tilakhalaṁ(kaṇāṁ) candanair indhanoghaiḥ sauvarṇairlāngalārgraivilikhati
vasudhāmarkamulasya hetoḥ/ chitvā(kṛtvā) karpūrakhanḍān vṛtimiha kurute kodravāṇāṃ samantāt
prāpyemāṃ karmabhūmiṁ na carati manujo yastapo mandabhāgyaḥ//53// Vane raṇe śatrujalāgnimadhye
mahārṇave parvatamastake vā suptaṁ pramattaṁ viṣamasthitaṁ vā rakṣanti puṇyāni purā kṛtāni//54//
Bhīmaṁ vanaṃ bhavati tasya puraṁ pradhānaṁ sarvo janaḥ sujanatāmupayāti tasya/ kṛtsnā ca
bhūrbhavati ratnapūrṇā yasyāsti pūrva-sukṛtaṁ vipulaṁ narasya//55//

English translation
The wise man, before undertaking any good or bad action, looks carefully at the consequences of them, so
that by their means he may be freed from births in another state. Actions performed with excessive haste
are as an arrow piercing the heart. //51// For me the deity is one whether he is Lord Keshava (Viṣhṇu) or
Lord Shiva; friend is one whether he is rich or an ascetic; only one residence whether it is in a city or in a
forest; wife is one whether she is beautiful or ugly one //52// That unfortunate man who stays away from
the noble deeds, in spite of taking birth in this sacred land meant for that pious activity, is like the one
who cooks sesame seeds in a pot made of jewels with the help of a sandal stick. Further, he is like the one
who ploughs the earth with the golden plough to reap the root of swallow-wort. It is like developing the
culture of cultivating camphor (trees) as a hedge around the field of Kodrava (some inferior quality grain).
//53// A man may be in a forest, or in war, or in the midst of fire, or among a host of enemies, or in the
ocean, or upon a high mountain; he may be asleep or mad; or he may be surrounded by difficulties; yet
the meritorious deeds performed in a former time will save him. //54// A terrible forest becomes the capital
city, all people become friends and the whole world becomes full of valuable treasures for the one who has
performed all meritorious actions (puṇya) in his previous time //55//.

Bhartrihari, Nitishatakam 15/25

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Transcription
Majjatvaṁbhasi yātu meru śikharaṁ satrūñjayatvāhave vāṇijyaṁ kṛṣisevanādisakalā vidyāḥ kalāḥ
śikṣatām / ākāśaṁ vipulaṁ prayātu khagavat kṛtvā prayatnaṁ paraṁ nā’bhāvyaṁ bhavatīha
kamravaśato bhāvyasya nāśaḥ kutaḥ//56// Varaṁ prāṇachedaḥ samadamaghavanmuktakuliśaḥ prahārai
rudgachadbahularudhirodgāragurubhiḥ/ tuṣārārdraiḥ sūno rahaha pitari kleśavivaśe na cāsau sampātaḥ
payasi payasāṁ patyurucitaḥ//57// Netā yasya bṛhaspatiḥ praharaṇaṁ vajraṁ surāḥ sainikāḥ svargo
durgamanugrahaḥ khalu harer airāvato vāraṇaḥ/ ityaiśvaryabalānvito’pi balabhidbhagnaḥ paraiḥ saṅgare
tadvyaktaṁ khalu daivameva śaraṇaṁ dhigdhigvṛthā pauruṣaṁ//58// Karmāyattaṁ phalaṁ puṃsāṁ
buddhiḥ karmānusāriṇī/ tathā’pi sudhiyā bhāvyaṁ suvicāryaiva kurvatā//59// Ālasyaṁ hi manuṣyāṇāṁ
śarīrastho mahāripu nāstyudyamasamo bandhuḥ kṛtvā yaṁ nāvasīdati//60//

English translation
An individual may dive into deep waters, may climb the peak of the high mountain, may win his enemies
in the battle field, may do business, agricultural farming or may learn all the arts with great efforts. With
great efforts he may travel in the sky but the improbability will never happen and whatever remains to
happen can’t be withheld //56//. The son of Himalaya would have behaved far more nobly if he had
allowed enraged Indra to cut off his wings with the thunderbolt breathing forth huge masses of flame, and
had not, when his father was helplessly subject to calamity, sought a refuge by throwing himself in the
water ocean //57//. Indra, though guided by Brihaspati, and armed with the thunderbolt; though the
deities were his soldiers, and Vishnu his ally; though Svarga was his citadel, and the elephant Airāvata his
steed, was defeated. How resistless is the power of fate! How vain are human efforts! //58//. Discernment
is the fruit of men's actions, and is the result produced his past deeds: this must be carefully considered
by the wise man who gives heed to all things //59//. Laziness is a great enemy of human beings; there is
no friend like energy; for the one cultivates will never fail //60//.

Bhartrihari, Nitishatakam 16/25

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Transcription
dānaṁ bhogo nāśastisro gatayo bhavanti vittasya/ yo na dadāti na bhunkte tasya tṛtīyā gatirbhavati//61//
Ratnairmahārhaistutuṣur na devā na bhejire bhīmaviṣeṇa bhītiṁ/ sudhāṁ vinā na prayayurvirāmaṁ na
niścitārthād viramanti dhīrāḥ//62//Santyanye’pi bṛhaspatiprabhṛtayaḥ sambhāvitāḥ pancaṣāḥ tān pratyeṣa
viśeṣavikramarucī rāhur na vairāyate/ dvāveva grasate dineśvaraniśāprāṇeśvarau bhāsvarau bhrātaḥ
parvaṇi paśya dānavapatiḥ śīrṣāvaśeṣīkṛtaḥ //63// Śrotraṁ śrutenaiva na kuṇḍalena dānena pāṇir na tu
kankaṇena/ vibhāti kāya karuṇāparāṇāṁ paropakareṇa na ca candanena//64// Yasyāsti vittaṁ sa naraḥ
kulīnaḥ sa paṇditaḥ sa śrutavān guṇajñaḥ/sa eva vaktā sa ca darśanīyaḥ sarve guṇāḥ
kāñcanamāśrayanti//65//Jayanti te sukṛtino rasasiddhāḥ kavīśvarāḥ/ nāsti yeṣāṁ yaśaḥ kāye
jarāmaraṇajaṁ bhayam//66//

English translation
Giving, consuming, and loss, are the three ways by which wealth is diminished. The man who neither gives
nor enjoys has yet the third way open to him //61//. So, the gods rested not until they had gained
possession of the nectar; they were not turned aside from the search of costly jewels, nor by fear of
terrible poison. Even so men of constant mind do not rest until they have completely accomplished the
object that they have set their mind on //62//. Although the five or six planets, of which Brihaspati is the
head, are held in high esteem, yet Rahu, whose power and might are great, does not attack them. The
lord of the demons, though he has nothing left him but his head, devours in his course only the lord of the
day and the ruler of the night //63//. The ears of such men as these are adorned with hearing revelation,
not by earrings; their hands by liberality, not by bracelets; their bodies shine by doing kind deeds to
others, not with application of sandal- wood //64//. If a man be wealthy, he is of well-born, he is wise and
he is also learned in the scriptures, he is virtuous, eloquent and handsome. All the virtues depend upon
gold (wealth) //65//. May there be glory to wise men who are learned and accomplished poets! There is no
fear that their fame shall see any old age or diminish //66//.

Bhartrihari, Nitishatakam 17/25

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Transcription
yaddhātrā nijabhālapattalikhitaṁ stokaṁ mahadvā dhanaṁ tat prāpnoti marusthale’pi nitarāṁ merau tato
nādhikaṁ/ taddhīro bhava vittavatsu kṛpaṇāṁ vṛtiṃ vṛthā mā kṛthāḥ/ kupe paśya payonidhāvapi ghato
gṛhṇāti tulyaṁ jalam//67// Lāngūlacālanamadhaścaraṇāvapātaṁ bhūmau nipatya vadanodaradarśanaṁ
ca/ śvā pindadasya kurute gajapungavastu dhīraṁ vilokayati cāṭuśataiśca bhuñkte//68// Rājan dudhukṣasi
yadi kṣitidhenumetāṁ tenādya vatsamiva lokamamuṁ puṣāṇa / tasmiṃśca samyaganiśaṁ
paripoṣyamāṇe nānā phalāphala vikalpalateva bhūmiḥ//69// Satyānṛtā ca paruṣā priyavādinī ca hiṁsrā
dayālurapi carthaparā vadānyā/ nityavyayā pracuranityadhanāgamā ca vārāṅganaiva nṛpanītiranekarupā
//70// Na ko’pi candakopānam ātmīyo nāma bhūbhujāṁ/ hotāramapi juhvānaṁ dahatyeva hi pāvakaḥ//71//

English translation
Whatever fate has written on the forehead of each, that shall he obtain, whether it be poverty or riches.
His abode may be the desert, but he shall gain no more if he lives even on Mount Meru. Let your mind be
constant. Do not be miserable through envy of the rich. The pitcher takes up the same quantity of water
whether it be from the well or the ocean //67//. The dog falls down at the feet of one who gives him food,
wagging his tail and opening his mouth wide and showing his belly; but the elephant, on the other hand,
calmly looks on and eats only when entreated with flattering words //68//. O’ king! If you would enjoy this
earth, which is as fruitful as a cow, nourish it as carefully as you would care for a calf. The earth brings
forth fruits without end like the creeper of plenty if it is perpetually and carefully cultivated //69//. The
policy of kings is as uncertain and manifold as of a courtesan. Now it is false, now true; now with harsh,
now with agreeable words; now cruel, now merciful; at one time liberal, at another covetous either always
squandering money or heaping it together //70// There is no friend for kings full of wrath like that of a
priest while offering oblation in the fire may be burnt with the same //71//.

Bhartrihari, Nitishatakam 18/25

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Transcription
Akaruṇtvamakāraṇa-vigrahaḥ paradhanāpakṛtīḥ parayoṣitām/ sujanabandhujaneṣvasahiṣṇutā
prakṛtisiddhamidaṁ hi durātmanāṁ//72// Virama viramāyāsadasmād duradhyavasāyato vipadi mahatāṁ
dhairya dhvaṁsaṁ yadikṣitumīhase/ ayi ! jaḍavidhe ! Kalpāpāye’pyapetanijakramāḥ kulaśikhariṇaḥ kṣdrā
naite jalarāśayaḥ//73// Kāntākaṭākṣaviśikhā na lunanti yasya cittaṁ na nirdahati kopakṛśānutāpaḥ/
karṣanti bhūriviṣayāśca na lobhapāśair lokatrayaṁ jayati kṛtsnamidaṁ sa dhiraḥ//74// Ārambhagurvī
kṣayiṇī krameṇa laghvī purā vṛdhimatī ca paścāt/ dinasya pūrvārdhaparārdhabhinnā chāyeva maitrī
khalasajjanānāṁ//75// Pradānaṁ pracchanaṃ gṛhamupagate saṁbhramavidhiḥ priyaṁ kṛtvā maunaṁ
sadasi kathanaṁ cāppyupakṛteḥ/ anutseko lakṣmyāṁ nirabhibhavasārāḥ parakathā satāṁ kenoddiṣṭaṁ
viṣamamasidhārāvratamidam//76//

English translation
ruelty, causeless quarrels, the desire for another's wife or wealth, envy of the good, or of one's own
relatives. These are the natural characteristics of wicked men //72// O’ Brahma, don’t be too blunt & better
to refrain yourself from testing those great people at the time of misfortune. You know the kulaparvatas
and the ocean do not become so small that they will leave their own limit //73//. One who does not burn in
the fire of passion generated by the eye-arrows of beautiful women, who is not subjected to the heat of
anger, whom the pleasures of the senses do not drag with ropes of greed – that person of adamantine
heart conquers all the three worlds //74//. The friendships formed between good and evil men differ. The
friendship of the good, is small at first like the morning light, continually increases; the friendship of the
evil at the very beginning is great, like the light of mid-day, and dies away like the light of evening //75//.
Secret generosity, cheerful hospitality to strangers, not speaking in public about one's own good deeds
but, pro-claiming the benefits received from others, freedom from pride in prosperity, due respect in
speaking of others; who has taught these good qualities that are extremely difficult conduct as sharp as
the edge of a sword (Asidhārāvrata). this is the vow of exceeding difficulty, taught by the good! //76//.

Bhartrihari, Nitishatakam 19/25

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Transcription
Chinno’pi rohati taruḥ kṣiṇoppyupacīyate punaśchandraḥ / iti vimṛśantaḥ santaḥ santapyante na te
vipadā//77// Bhavanti namrāstaravaḥ phalodgamair navāmbubhirbhūri vilaṁbino ghanāḥ/ anuddhatāḥ
satpuruṣāḥ samṛddhibhiḥ svabhāva evaiṣa paropakāriṇām//78// Kadarthitasyāpi hi dhairyavṛtter na
śakyate dhairyaguṇaḥ pramārṣtum/ adhomukhasyāpi kṛtasya vahner nādhaḥ śikhā yāti kadācideva//79//
Apriyavacanadaridraiḥ priyavacanāḍhyaiḥ svadārā saṃtuṣṭaiḥ/ paraparivādanivṛttaiḥ kaiścidīyaṁ maṇḍitā
vasudhā//80// Padmākaraṁ dinakaro vikacaṁ karoti candro vikāsayati kairavacakravālaṁ/ nābhyārthito
jaladharo’pi jalaṁ dadāti santaḥ svayaṁ parahiteṣu kṛtābhiyogāḥ//81// Ekenāpi hi śureṇa pādākrāntaṁ
kṣamātalam(mahītalam) /kriyate bhāskareṇaiva sphuratsphā(vi?)rita tejasā//82// Varaṁ
śṛngottungādguruśikhariṇaḥ kvapiviṣame patitvāyaṁ kāyakaṭhina dṛṣadaṁte vigalitaḥ /

English translation
A tree sprouts again after it is cut, the moon waxes again after waning. Contemplating thus and consoling
themselves which is their fate, good men do not vex themselves in times of distress //77//. Trees laden
with fruits bend down (so that people may enjoy the fruits). Clouds surcharged with water hang down (in
the form of rain cooling the earth and watering plants and trees). In the same way noble men do not
become conceited when fortune embraces them but use their wealth to help others. Such is the natural
disposition of the liberal. //78// As the flame of fire does not turn downwards even if it were turned towards
the ground, similarly, a patient man never loses his patience in spite of all the negative or turned down
situations.//79// The earth is sparsely adorned by people who do not use harsh language, but who are full
of agreeable speech, who are satisfied with their wives only and averse to speaking ill of the other
//80//.The Sun unasked opens the lotuses; the unasked Moon illuminates the beds of water-lilies; the cloud
pours forth its water unasked; even so the liberal of their own accord are devoted to benefiting others
//81// A single hero can take the whole world under his control as the Sun who sheds abundance on the
whole world under his brilliance //82//. It is better that our body may crush falling down from a high-hill top
or we may put our hands in the jaws of the serpent of sharp teeth, we may fail down to the fire but can
never give up our modesty //83//

Bhartrihari, Nitishatakam 20/25

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Transcription
varaṁ hastonyastaḥ phaṇipatimukhe tīkṣṇadaśane varaṁ vahnaupāta stadapi na kṛtaḥ śīlavilayaḥ
//83//Vahnistasya jalāyate jalanidhiḥ kulyāyate tatkṣaṇāt meruḥ svalpa śilāyate mṛgapatiḥ sadyaḥ
kuraṅgāyate vyālo mālyaguṇāyate viṣarasaḥ pīyuṣavarṣāyate yasyaṅge’khilalokavallabhataraṁ śīlaṁ
samunmīlate//84// Yadacetano’pi pādai(ḥ) spṛṣṭo jvalati savituravikāntaḥ/ tattejasvī puruṣaḥ
parakṛti(ta)nikṛtiṁ kathaṁ sahatām(te) //85// Ājñā kīrttiḥ pālanaṁ brāhmaṇānāṁ dānaṁ bhogo
mitrasaṁrakṣaṇaṁ ca/ yeṣāmete ṣaḍguṇāḥ na pravṛttāḥ ko’rthasteṣāṁ pārthivopāśrayeṇa//86// Yannāgā
madabhinnaganḍakaraṭāstiṣṭhanti nidrālasādvāre hemavibhūṣitā śca turagā(a) vatyānti yadyarpitāḥ/
vīṇā-veṇu-mṛdanga-śankha-paṇavaiḥ suptaśca yaddhoṣyate tatsarvaṁ suralokasadṛśaṁ dharmasya
visphūrjitam//87//

English translation
It is for him who possesses the virtues of such level that have been admired by the whole world, the fire
behaves like water, the sea is just like a pond, mountain of Meru suddenly behaves like small rock, lion is
like a deer, snake is like a garland and the fluid of poison becomes the flow of nectar //84//. If, sun-stone
(Suryakāntamaṇi), in spite of being an inanimate object, when touched with feet, burns then how is it that
a brilliant man can tolerate the insult of others! //85//. Authority, fame and care of Brahmins, charity,
enjoyment of the fruits of wealth and protection of one’s friends – if they have not gained these six
blessings, then what is the purpose of serving that king who is devoid of these qualities! //86// The places
where elephants with rut ponder over with lazy movements and there are horses decorated nicely walk
around, such a place is like the heaven where Dharma resounds //87//.

Bhartrihari, Nitishatakam 21/25

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Transcription
Svāyattamekāntahitaṁ (guṇaṃ) vidhatrā vinirmitaṁ chādanamajñatāyāḥ/ viśeṣataḥ sarvavidāṁ
sabhā(mā)je vibhūṣaṇaṁ maunapaṇḍitānām//88// Nāgavāṇa (vyālaṁ vāla) mṛṇālatantubhirasau roddhuṁ
samujjṛmbhate bhetuṁ(cchetum) vajramaṇiṁ śirīṣkusuma prānte na sannahyati/ mādhuryaṁ
madhubindunā racayituṁ kṣārāmbudherīhate netuṁ vāñcchati yaḥ satāṁpathi khalān suktaiḥ
sudhāsyandibhiḥ//89// Udbhāsitā khila khalasya viśṛṅkhalasya prāgjātavismṛta nijādhama karmavṛtteḥ/
daivādavāptavibhavasya guṇādviṣosya nīcasya gocaragataiḥ sukhamāpyate kaiḥ//90// Vidyā nāma
narasya rupamadhikaṁ pracchannaguptaṁ dhanaṁ vidyā bhogakarī yaśaḥ sukhakarī vidya guruṇāṁ
guru/ vidyā bandhujano videśagamane vidyā paraṃ daivatāṁ vidyā rājasu pujyate na hi dhanaṁ vidyā
vihīnaḥ paśuḥ//91//Dākṣiṇyaṁ svajane dayā parajane śāṭhyaṁ sadā durjane prītiḥ sādhujane
smayaḥ(nayaḥ nṛpajane) khalajane vidvajjane cārjavam/

English translation
Brahma has created a unique cover, within one’s own control and is certain in its efficacy. This quality is
silence. Especially in an assembly of all-knowing wise men, silence becomes the adornment of fools since
it keeps their ignorance from coming to light //88// Trying to bring a scoundrel to the right path with the
nectar like good words is an attempt like binding an elephant with the fine threads of lotus-stem; also an
attempt to cut the diamond with the edge of an acacia flower (a delicate one); or can be an attempt to
sweeten the ocean with the drops of honey //89//. Nobody will be happy to come across a person who has
continuously encouraged the wicked, who indulges in wicked deeds and has luckily come across such a
man leads an unrestrained life being in the company of a wicked. //90// Wisdom indeed, is the highest
ornament that a man possesses. It is a valuable treasure to be carefully guarded, for wisdom gains food,
glory and blessing. It is the lord of lords. Wisdom is as a friend to a man travelling in a distant land.
Wisdom is honoured among kings even more than wealth. The man devoid of wisdom is but an animal.
//91// Those who are skilled in the art of interpersonal relationships, indulgence towards own people,
kindness to people around, crafty to evil men, devotion to saintly persons, diplomacy towards kings,
straightforwardness towards learned, valour towards enemies, patience towards elders and tactfulness
with women. The world depends on the skill of such people //92//.

Bhartrihari, Nitishatakam 22/25

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Transcription
śauryaṁ śatrujane kṣamā gurujane nārījane dhṛṣṭatā ye caivaṁ puruṣāḥ kalāsu kuśalās teṣveva
lokasthitiḥ//92// Kare ślāghyastyāgaḥ śirasi gurupādapraṇayitā mukhe satyā vāṇī vijayi
bhujayorvīryamatulam/ hṛdi svacchā vṛttiḥ śrutamadhigataṁ ca śravaṇayor vināpyaiśvaryeṇa prakṛti
mahatāṁ maṇḍanamidam//93// Vahati bhuvanaśreṇīṁ śeṣaḥ phaṇāphalakasthitāṁ kamaṭhapatinā
madhye pṛṣṭhaṁ sadā ca dhāryate/ tamapi kurute kroḍādhīnaṁ payodhiranādarādahaha sa(ma)hatāṁ
niḥsimānaścaritrāvibhūtayaḥ //94// Spṛhayati bhujayoraṁtaramāyatakakhālakararuhavidīrṇām/ vijayaśrī
vīrāṇāṁ vyutpanna prauḍhavaniteva* //95// Parivartini saṁsāre mṛtaḥ ko vā na jāyate/ sa jāto yena jātena
yāti vanśaḥ samunnatim//96// Siṁhaḥ śiśurapi nipatati madamalinakapolabhittiṣu gajeṣu prakṛtiriyaṁ ca
mahatāṁ na khalu vayastejaso hetuḥ//97//

English translation
Liberality is the fitting virtue for the hand, reverence towards spiritual teachers for the head, true speech
for the mouth, surpassing power for the arms of a mighty man, content for the heart, the holy Veda rightly
understood for the ears; the man of noble mind who holds these adornments has no need of outward
pomp //93//. The Śeṣa (Śeṣa-nāga) bears all the worlds placed on his plate of hood; he himself is always
borne on the back of the king of the tortoises, who dwells, held without difficulty, in the bounds of ocean.
Ah! With what ease do the mighty perform great marvels! //94// The victory is like a matured woman who
embraces the heroes who return from the field with the cut marks on their arms. //95// In this world of
constant change who does not die? But that man is born by whose birth his family attains dignity. //96//
Even a lion cub attacks the rough, muddy & black-headed (due to continuous flow ruts) elephant. This is
the very nature of valiant. Age is not the factor here. It is rather your prowess that matters //97//. *Not
found in any of the published texts.

Bhartrihari, Nitishatakam 23/25

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Transcription
Upacaritavyāḥ santo yadyapi kathayantyanaikamupadeśaṁ/ yāsteṣāṁ sverakathāstā eva bhavanti
śāstrāṇi//98// Diggaja kamaṭhakulācala phaṇipatividhṛtāpicalati vasudheyaṁ/ pratipannamamalamanasāṁ
na calati yugāntepi* //99// Lajjāguṇoughajananīṁ jananīmiva svāmatyanta śuddhahṛdayā
manuvartamānām/ tejasvinaḥ sukhamasūnapi santyajanti satyavratavya sanino na punaḥ pratijñām//100//
Kiṁ kūrmasya bharavyathā navapuṣi kṣmāṁ na kṣipatyeva yat kim vā nāsti pariśramo dinapaterāste na
yaṁ niścalaḥ/ kintvangī mutsṛjan nakharaḥ ślaghyojano lajjate nivāhaḥ pratipanna vastuni satām etaddhi
gotravrajam //101// Durādarthaṁ ghaṭayati navaṁ durataścāpya śabdaṁtyaskā bhūyo bhavati nirataḥ
sajjanāraṁjaneṣu/ mandaṁ madaṁ nṛcayati padaṁ lokā cittānuvṛttyā kāmaṁ mantrī kaviriva sadā
khedabhāvairamuktāḥ *//102//

English translation
The great people even if tell a lot of things as the advices, but it is rather their very own experiences that
become shastra //98//. Spirited men, who are devoted to the resolution of being truthful, readily give up
even their life rather than swerve from their word which to them is like their own mother who instils
gracefulness, shyness and other qualities (in their minds), is perfectly pure-hearted and wholly devoted to
them. //100// This is the vow of the great people that once they commit to do a thing they perform it. The
brighter example it is lie in the Universe itself. The tortoise who holds this earth never feels overburdened
any time & the Sun who is never tired of his work //101// Where there is a good relationship among the
people in a country everything run smoothly with proper understanding. //102//.*The verse Nos. 99 & 102
seem interpolated ones and corrupt also. Hence, not translated.

Bhartrihari, Nitishatakam 24/25

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Transcription
Daivena prabhuṇā svayaṁ jagati yadyasya pramāṇīkṛtaṁ tattasyopanayenmanāgapi mahannaivāśrayaḥ
kāraṇaṁ/ sarvāśāparipūrake jaladhare varṣatyāpi pratyahaṁ sūkṣmā eva patanti cātakamukhe dvitrāhāḥ
payobindavaḥ//103// Keyurāṇi na (vi)bhūṣyanti puruṣaṁ hārā na candrojjvalā na snānaṁ na vilepanaṁ na
kusumaṁ nālankṛtā murdhajāḥ/ vāṇyekā samalaṅkaroti puruṣaṁ yā sanskṛtā dhāryate vikṣante?
(kśīyante) khalu bhuṣaṇāni satataṁ vāgbhuṣaṇaṁ bhūṣaṇam//104// //iti śrī bhartṛhari kṛtaṁ prathamaṃ
nītiśataṁ samāptaṁ//

English translation
The capacity & capability of different creatures have been decided by the God. The Cātaka bird only can
drink sip of water in spite of continuous rain //103//. Neither bracelets nor neckless brilliant like the moon,
bathing, sandal wood paste for the body, flowers and adornments for the head do not really embellish a
person. The greatest adornment of a person is refined speech. All other adornments pale into
insignificance before such speech //104//. Herewith, the 1st version of Nitiśataka of Bhartrhari comes to
completion.

Bhartrihari, Nitishatakam 25/25

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