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महाभारतः       mahābhārataḥ - book-12, chapter-131

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भीष्म उवाच ।
स्वराष्ट्रात्परराष्ट्राच्च कोशं संजनयेन्नृपः ।
कोशाद्धि धर्मः कौन्तेय राज्यमूलः प्रवर्तते ॥१॥
1. bhīṣma uvāca ,
svarāṣṭrātpararāṣṭrācca kośaṁ saṁjanayennṛpaḥ ,
kośāddhi dharmaḥ kaunteya rājyamūlaḥ pravartate.
1. bhīṣmaḥ uvāca | svarāṣṭrāt pararāṣṭrāt ca kośaṃ saṃjanayet
nṛpaḥ | kośāt hi dharmaḥ kaunteya rājyamūlaḥ pravartate
1. bhīṣmaḥ uvāca kaunteya nṛpaḥ svarāṣṭrāt pararāṣṭrāt ca
kośaṃ saṃjanayet hi kośāt rājyamūlaḥ dharmaḥ pravartate
1. Bhishma said: A king should amass a treasury (kośa) from his own kingdom and from other kingdoms. Indeed, O Kaunteya, it is from the treasury that the intrinsic nature (dharma) of kingship, which is the very foundation of the state, proceeds and is sustained.
तस्मात्संजनयेत्कोशं संहृत्य परिपालयेत् ।
परिपाल्यानुगृह्णीयादेष धर्मः सनातनः ॥२॥
2. tasmātsaṁjanayetkośaṁ saṁhṛtya paripālayet ,
paripālyānugṛhṇīyādeṣa dharmaḥ sanātanaḥ.
2. tasmāt saṃjanayet kośaṃ saṃhṛtya paripālayet
| paripālya anugṛhṇīyāt eṣaḥ dharmaḥ sanātanaḥ
2. tasmāt kośaṃ saṃjanayet saṃhṛtya (taṃ) paripālayet
paripālya anugṛhṇīyāt eṣaḥ sanātanaḥ dharmaḥ (asti)
2. Therefore, one should amass a treasury (kośa) and, having gathered it, should carefully preserve it. After preserving it, one should use it to grant favors and support the people. This indeed is the eternal (sanātana) natural law (dharma).
न कोशः शुद्धशौचेन न नृशंसेन जायते ।
पदं मध्यममास्थाय कोशसंग्रहणं चरेत् ॥३॥
3. na kośaḥ śuddhaśaucena na nṛśaṁsena jāyate ,
padaṁ madhyamamāsthāya kośasaṁgrahaṇaṁ caret.
3. na kośaḥ śuddhaśaucena na nṛśaṃsena jāyate |
padaṃ madhyamam āsthāya kośasaṃgrahaṇaṃ caret
3. kośaḥ śuddhaśaucena na jāyate na nṛśaṃsena (jāyate)
madhyamam padaṃ āsthāya kośasaṃgrahaṇaṃ caret
3. A treasury (kośa) is not generated through excessive scrupulousness or purity (śauca), nor through ruthlessness and cruelty. One should maintain a middle path when collecting the treasury.
अबलस्य कुतः कोशो ह्यकोशस्य कुतो बलम् ।
अबलस्य कुतो राज्यमराज्ञः श्रीः कुतो भवेत् ॥४॥
4. abalasya kutaḥ kośo hyakośasya kuto balam ,
abalasya kuto rājyamarājñaḥ śrīḥ kuto bhavet.
4. abalasya kutaḥ kośaḥ hi akośasya kutaḥ balam |
abalasya kutaḥ rājyam arājñaḥ śrīḥ kutaḥ bhavet
4. abalasya kutaḥ kośaḥ (syāt)? hi akośasya kutaḥ balam (syāt)?
abalasya kutaḥ rājyam (syāt)? arājñaḥ kutaḥ śrīḥ bhavet?
4. How can the weak possess a treasury (kośa)? And how can one without a treasury (kośa) have strength? How can the weak have a kingdom? And how can prosperity (śrī) exist for one who is not truly a king?
उच्चैर्वृत्तेः श्रियो हानिर्यथैव मरणं तथा ।
तस्मात्कोशं बलं मित्राण्यथ राजा विवर्धयेत् ॥५॥
5. uccairvṛtteḥ śriyo hāniryathaiva maraṇaṁ tathā ,
tasmātkośaṁ balaṁ mitrāṇyatha rājā vivardhayet.
5. uccairvṛtteḥ śriyaḥ hāniḥ yathā eva maraṇam tathā
tasmāt kośam balam mitrāṇi atha rājā vivardhayet
5. uccairvṛtteḥ śriyaḥ hāniḥ maraṇam yathā eva tathā
tasmāt rājā kośam balam atha mitrāṇi vivardhayet
5. Just as death itself, the loss of prosperity (śrī) for one of high standing is a great detriment. Therefore, a king should always augment his treasury, military strength, and allies.
हीनकोशं हि राजानमवजानन्ति मानवाः ।
न चास्याल्पेन तुष्यन्ति कार्यमभ्युत्सहन्ति च ॥६॥
6. hīnakośaṁ hi rājānamavajānanti mānavāḥ ,
na cāsyālpena tuṣyanti kāryamabhyutsahanti ca.
6. hīnakośam hi rājānam avajānanti mānavāḥ na ca
asya alpena tuṣyanti kāryam abhyutsahanti ca
6. hi mānavāḥ hīnakośam rājānam avajānanti ca asya
alpena na tuṣyanti ca kāryam abhyutsahanti
6. Indeed, people disrespect a king who has a depleted treasury. They are not satisfied with little from him, and they strive to take control of his affairs.
श्रियो हि कारणाद्राजा सत्क्रियां लभते पराम् ।
सास्य गूहति पापानि वासो गुह्यमिव स्त्रियाः ॥७॥
7. śriyo hi kāraṇādrājā satkriyāṁ labhate parām ,
sāsya gūhati pāpāni vāso guhyamiva striyāḥ.
7. śriyaḥ hi kāraṇāt rājā satkriyām labhate parām
sā asya gūhati pāpāni vāsaḥ guhyam iva striyāḥ
7. hi śriyaḥ kāraṇāt rājā parām satkriyām labhate
sā asya pāpāni striyāḥ guhyam vāsaḥ iva gūhati
7. Indeed, for the sake of prosperity (śrī), a king receives the highest honor and respect. That prosperity conceals his misdeeds, just as a garment hides a woman's private parts.
ऋद्धिमस्यानुवर्तन्ते पुरा विप्रकृता जनाः ।
शालावृका इवाजस्रं जिघांसूनिव विन्दति ।
ईदृशस्य कुतो राज्ञः सुखं भरतसत्तम ॥८॥
8. ṛddhimasyānuvartante purā viprakṛtā janāḥ ,
śālāvṛkā ivājasraṁ jighāṁsūniva vindati ,
īdṛśasya kuto rājñaḥ sukhaṁ bharatasattama.
8. ṛddhim asya anuvar tante purā
viprakṛtāḥ janāḥ śālāvṛkāḥ iva ajasram
jighāṃsūn iva vindati īdṛśasya
kutaḥ rājñaḥ sukham bharatasattama
8. purā viprakṛtāḥ janāḥ asya ṛddhim
anuvar tante śālāvṛkāḥ iva ajasram
jighāṃsūn iva vindati bharatasattama
kutaḥ īdṛśasya rājñaḥ sukham
8. Formerly offended people now flock to his prosperity (ṛddhi). But like wild dogs, he constantly finds individuals who are eager to kill him. O best among the Bharatas, where is happiness for such a king?
उद्यच्छेदेव न ग्लायेदुद्यमो ह्येव पौरुषम् ।
अप्यपर्वणि भज्येत न नमेतेह कस्यचित् ॥९॥
9. udyacchedeva na glāyedudyamo hyeva pauruṣam ,
apyaparvaṇi bhajyeta na nameteha kasyacit.
9. udyacchet eva na glāyet udyamaḥ hi eva pauruṣam
api aparvaṇi bhajyeta na nameta iha kasyacit
9. udyacchet eva na glāyet hi eva udyamaḥ pauruṣam
api aparvaṇi bhajyeta iha kasyacit na nameta
9. One should always exert oneself and never become disheartened, for indeed, effort (udyamḥ) is true valor. Even if one were to be defeated at an inopportune moment, one should not bow down to anyone here.
अप्यरण्यं समाश्रित्य चरेद्दस्युगणैः सह ।
न त्वेवोद्धृतमर्यादैर्दस्युभिः सहितश्चरेत् ।
दस्यूनां सुलभा सेना रौद्रकर्मसु भारत ॥१०॥
10. apyaraṇyaṁ samāśritya careddasyugaṇaiḥ saha ,
na tvevoddhṛtamaryādairdasyubhiḥ sahitaścaret ,
dasyūnāṁ sulabhā senā raudrakarmasu bhārata.
10. api araṇyam samāśritya caret dasyugaṇaiḥ
saha na tu eva uddhṛtamaryādaiḥ
dasyubhiḥ sahitaḥ caret dasyūnām
sulabhā senā raudrakarmasu bhārata
10. api araṇyam samāśritya dasyugaṇaiḥ
saha caret tu na eva uddhṛtamaryādaiḥ
dasyubhiḥ sahitaḥ caret bhārata
dasyūnām raudrakarmasu senā sulabhā
10. Even if one takes refuge in a forest and wanders with groups of bandits, one should certainly not wander with bandits who have entirely abandoned moral limits. O Bhārata, an army is easily available to robbers for cruel deeds.
एकान्तेन ह्यमर्यादात्सर्वोऽप्युद्विजते जनः ।
दस्यवोऽप्युपशङ्कन्ते निरनुक्रोशकारिणः ॥११॥
11. ekāntena hyamaryādātsarvo'pyudvijate janaḥ ,
dasyavo'pyupaśaṅkante niranukrośakāriṇaḥ.
11. ekāntena hi amaryādāt sarvaḥ api udvijate janaḥ
dasyavaḥ api upaśaṅkante niranukrośakāriṇaḥ
11. hi ekāntena amaryādāt sarvaḥ api janaḥ udvijate
dasyavaḥ api niranukrośakāriṇaḥ upaśaṅkante
11. Indeed, everyone is utterly terrified of one who is entirely without moral limits. Even robbers fear those who act without compassion.
स्थापयेदेव मर्यादां जनचित्तप्रसादिनीम् ।
अल्पाप्यथेह मर्यादा लोके भवति पूजिता ॥१२॥
12. sthāpayedeva maryādāṁ janacittaprasādinīm ,
alpāpyatheha maryādā loke bhavati pūjitā.
12. sthāpayet eva maryādām janacittaprasādinīm
alpā api atha iha maryādā loke bhavati pūjitā
12. janacittaprasādinīm maryādām eva sthāpayet
atha iha loke alpā api maryādā pūjitā bhavati
12. One should indeed establish a moral code (maryādā) that gladdens the hearts of the people. For even a small moral code, then, is honored in this world.
नायं लोकोऽस्ति न पर इति व्यवसितो जनः ।
नालं गन्तुं च विश्वासं नास्तिके भयशङ्किनि ॥१३॥
13. nāyaṁ loko'sti na para iti vyavasito janaḥ ,
nālaṁ gantuṁ ca viśvāsaṁ nāstike bhayaśaṅkini.
13. न अयम् लोकः अस्ति न परः इति व्यवसितः जनः | न
अलम् गन्तुम् च विश्वासम् नास्तिके भयशङ्किनि
13. जनः यः न अयम् लोकः अस्ति न परः इति व्यवसितः,
(तस्मिन्) भयशङ्किनि नास्तिके च विश्वासम् गन्तुम् न अलम् (अस्ति)।
13. A person who is convinced that 'neither this world nor the next exists' cannot be fully trusted. It is not possible to place faith in such an atheist (nāstika) who is apprehensive and suspicious due to fear.
यथा सद्भिः परादानमहिंसा दस्युभिस्तथा ।
अनुरज्यन्ति भूतानि समर्यादेषु दस्युषु ॥१४॥
14. yathā sadbhiḥ parādānamahiṁsā dasyubhistathā ,
anurajyanti bhūtāni samaryādeṣu dasyuṣu.
14. यथा सद्भिः परादानम् अहिंसा दस्युभिः तथा
| अनुरज्यन्ति भूतानि स-मर्यादेषु दस्युषु
14. यथा सद्भिः परादानम् अहिंसा (च क्रियते),
तथा दस्युभिः (एतत् क्रियते)समर्यादेषु दस्युषु भूतानि अनुरज्यन्ति।
14. Just as virtuous individuals are known for generosity (dāna) towards others and non-violence (ahiṃsā), so too do some robbers (dasyu) practice these. Living beings (people) become fond of those robbers who observe proper limits (maryādā).
अयुध्यमानस्य वधो दारामर्शः कृतघ्नता ।
ब्रह्मवित्तस्य चादानं निःशेषकरणं तथा ।
स्त्रिया मोषः परिस्थानं दस्युष्वेतद्विगर्हितम् ॥१५॥
15. ayudhyamānasya vadho dārāmarśaḥ kṛtaghnatā ,
brahmavittasya cādānaṁ niḥśeṣakaraṇaṁ tathā ,
striyā moṣaḥ paristhānaṁ dasyuṣvetadvigarhitam.
15. अयुध्यमानस्य वधः दारा-अमर्शः
कृतघ्नता ब्रह्म-वित्तस्य च आदानम्
निःशेष-करणम् तथा स्त्रियाः मोषः
परिस्थानम् दस्युषु एतत् विगर्हितम्
15. दस्युषु अयुध्यमानस्य वधः,
दारामर्शः,
कृतघ्नता,
ब्रह्मवित्तस्य च आदानम्,
तथा निःशेषकरणम्,
स्त्रियाः मोषः,
परिस्थानम्,
एतत् (सर्वम्) विगर्हितम् (अस्ति)।
15. Among robbers (dasyu), the following are condemned: the killing of one who is not fighting, the molestation of wives, ingratitude, and taking the wealth of a brahmin (brahmavitta), as well as utter destruction, the abduction of a woman, and besieging (a place).
स एष एव भवति दस्युरेतानि वर्जयन् ।
अभिसंदधते ये न विनाशायास्य भारत ।
नशेषमेवोपालभ्य न कुर्वन्तीति निश्चयः ॥१६॥
16. sa eṣa eva bhavati dasyuretāni varjayan ,
abhisaṁdadhate ye na vināśāyāsya bhārata ,
naśeṣamevopālabhya na kurvantīti niścayaḥ.
16. स एषः एव भवति दस्युः एतानि वर्जयन् | अभिसंदधते ये न विनाशाय
अस्य भारत | न अशेषम् एव उपलभ्य न कुर्वन्ति इति निश्चयः
16. स एषः एव दस्युः एतानि वर्जयन् भवतिभारत,
ये अस्य विनाशाय न अभिसंदधते,
(ते) उपलभ्य अशेषम् एव न कुर्वन्ति इति निश्चयः।
16. Indeed, a person who avoids these (condemned acts) becomes a [regulated] robber (dasyu). O Bhārata, those who do not conspire for his destruction, having apprehended him, certainly do not utterly destroy (him). This is the established rule.
तस्मात्सशेषं कर्तव्यं स्वाधीनमपि दस्युभिः ।
न बलस्थोऽहमस्मीति नृशंसानि समाचरेत् ॥१७॥
17. tasmātsaśeṣaṁ kartavyaṁ svādhīnamapi dasyubhiḥ ,
na balastho'hamasmīti nṛśaṁsāni samācaret.
17. tasmāt saśeṣam kartavyam svādhīnam api dasyubhiḥ
na balasthaḥ aham asmi iti nṛśaṃsāni samācaret
17. tasmāt svādhīnam api dasyubhiḥ saśeṣam kartavyam.
"aham balasthaḥ asmi" iti nṛśaṃsāni na samācaret
17. Therefore, even when enemies (dasyu) are under one's control, one should act such that something is left over, not annihilating them completely. One should not commit cruel acts thinking, "I am powerful."
सशेषकारिणस्तात शेषं पश्यन्ति सर्वतः ।
निःशेषकारिणो नित्यमशेषकरणाद्भयम् ॥१८॥
18. saśeṣakāriṇastāta śeṣaṁ paśyanti sarvataḥ ,
niḥśeṣakāriṇo nityamaśeṣakaraṇādbhayam.
18. saśeṣakāriṇaḥ tāta śeṣam paśyanti sarvataḥ
niḥśeṣakāriṇaḥ nityam aśeṣakaraṇāt bhayam
18. tāta saśeṣakāriṇaḥ sarvataḥ śeṣam paśyanti.
niḥśeṣakāriṇaḥ nityam aśeṣakaraṇāt bhayam [labhante].
18. O dear one (tāta), those who act with a remainder (saśeṣakāriṇaḥ) [meaning, they show restraint and do not utterly destroy] find themselves with a remainder everywhere [i.e., they are safe, something is always left for them]. On the other hand, those who act without remainder (niḥśeṣakāriṇaḥ) [who destroy completely] constantly face fear due to their acts of total annihilation (aśeṣakaraṇāt).