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महाभारतः       mahābhārataḥ - book-12, chapter-86

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युधिष्ठिर उवाच ।
कथं स्विदिह राजेन्द्र पालयन्पार्थिवः प्रजाः ।
प्रति धर्मं विशेषेण कीर्तिमाप्नोति शाश्वतीम् ॥१॥
1. yudhiṣṭhira uvāca ,
kathaṁ svidiha rājendra pālayanpārthivaḥ prajāḥ ,
prati dharmaṁ viśeṣeṇa kīrtimāpnoti śāśvatīm.
1. yudhiṣṭhiraḥ uvāca kathaṃ svid iha rājendra pālayan pārthivaḥ
prajāḥ prati dharmaṃ viśeṣeṇa kīrtim āpnoti śāśvatīm
1. yudhiṣṭhiraḥ uvāca.
rājendra kathaṃ svid iha prajāḥ pālayan pārthivaḥ viśeṣeṇa dharmaṃ prati śāśvatīṃ kīrtim āpnoti?
1. Yudhishthira said: "O best of kings, how indeed does a ruler, while protecting the populace here, attain eternal glory (kīrti), especially by acting in accordance with his intrinsic nature (dharma)?"
भीष्म उवाच ।
व्यवहारेण शुद्धेन प्रजापालनतत्परः ।
प्राप्य धर्मं च कीर्तिं च लोकावाप्नोत्युभौ शुचिः ॥२॥
2. bhīṣma uvāca ,
vyavahāreṇa śuddhena prajāpālanatatparaḥ ,
prāpya dharmaṁ ca kīrtiṁ ca lokāvāpnotyubhau śuciḥ.
2. bhīṣmaḥ uvāca vyavahāreṇa śuddhena prajāpālanatatparaḥ
prāpya dharmam ca kīrtim ca lokau avāpnoti ubhau śuciḥ
2. bhīṣmaḥ uvāca śuciḥ prajāpālanatatparaḥ śuddhena
vyavahāreṇa dharmam ca kīrtim ca prāpya ubhau lokau avāpnoti
2. Bhishma said: A pure person, diligently focused on protecting the populace through unblemished conduct, achieves both their constitutional duty (dharma) and fame, thereby attaining both the worldly and heavenly realms.
युधिष्ठिर उवाच ।
कीदृशं व्यवहारं तु कैश्च व्यवहरेन्नृपः ।
एतत्पृष्टो महाप्राज्ञ यथावद्वक्तुमर्हसि ॥३॥
3. yudhiṣṭhira uvāca ,
kīdṛśaṁ vyavahāraṁ tu kaiśca vyavaharennṛpaḥ ,
etatpṛṣṭo mahāprājña yathāvadvaktumarhasi.
3. yudhiṣṭhiraḥ uvāca kīdṛśam vyavahāram tu kaiḥ ca vyavaharet
nṛpaḥ etat pṛṣṭaḥ mahāprājña yathāvat vaktum arhasi
3. yudhiṣṭhiraḥ uvāca mahāprājña etat pṛṣṭaḥ nṛpaḥ kīdṛśam
vyavahāram tu kaiḥ ca vyavaharet yathāvat vaktum arhasi
3. Yudhishthira said: "O greatly wise one, being asked this, you should accurately explain what kind of conduct a king should maintain, and with whom he should conduct himself."
ये चैते पूर्वकथिता गुणास्ते पुरुषं प्रति ।
नैकस्मिन्पुरुषे ह्येते विद्यन्त इति मे मतिः ॥४॥
4. ye caite pūrvakathitā guṇāste puruṣaṁ prati ,
naikasminpuruṣe hyete vidyanta iti me matiḥ.
4. ye ca ete pūrvakathitāḥ guṇāḥ te puruṣam prati
na ekasmin puruṣe hi ete vidyante iti me matiḥ
4. me matiḥ iti (asti) ca ye ete pūrvakathitāḥ guṇāḥ te puruṣam prati (uktaḥ),
hi ete na ekasmin puruṣe vidyante
4. And these qualities, which were mentioned previously concerning an individual (puruṣa), are indeed not found in any one person; this is my conviction.
भीष्म उवाच ।
एवमेतन्महाप्राज्ञ यथा वदसि बुद्धिमान् ।
दुर्लभः पुरुषः कश्चिदेभिर्गुणगुणैर्युतः ॥५॥
5. bhīṣma uvāca ,
evametanmahāprājña yathā vadasi buddhimān ,
durlabhaḥ puruṣaḥ kaścidebhirguṇaguṇairyutaḥ.
5. bhīṣmaḥ uvāca evam etat mahāprājña yathā vadasi
buddhimān durlabhaḥ puruṣaḥ kaścit ebhiḥ guṇaguṇaiḥ yutaḥ
5. bhīṣmaḥ uvāca mahāprājña buddhimān yathā vadasi,
evam etat (asti).
ebhiḥ guṇaguṇaiḥ yutaḥ kaścit puruṣaḥ durlabhaḥ (asti).
5. Bhishma said: "O greatly wise and intelligent one, it is exactly as you say. A person (puruṣa) endowed with these excellent qualities is indeed rare."
किं तु संक्षेपतः शीलं प्रयत्ने नेह दुर्लभम् ।
वक्ष्यामि तु यथामात्यान्यादृशांश्च करिष्यसि ॥६॥
6. kiṁ tu saṁkṣepataḥ śīlaṁ prayatne neha durlabham ,
vakṣyāmi tu yathāmātyānyādṛśāṁśca kariṣyasi.
6. kim tu saṃkṣepataḥ śīlam prayatnena na iha durlabham
vakṣyāmi tu yathā amātyān yādṛśān ca kariṣyasi
6. kim tu saṃkṣepataḥ śīlam prayatnena iha durlabham
na vakṣyāmi tu yathā yādṛśān amātyān ca kariṣyasi
6. However, in brief, good character (śīlam) is not difficult to achieve here with effort. I will indeed tell you what kind of ministers you should appoint.
चतुरो ब्राह्मणान्वैद्यान्प्रगल्भान्सात्त्विकाञ्शुचीन् ।
त्रींश्च शूद्रान्विनीतांश्च शुचीन्कर्मणि पूर्वके ॥७॥
7. caturo brāhmaṇānvaidyānpragalbhānsāttvikāñśucīn ,
trīṁśca śūdrānvinītāṁśca śucīnkarmaṇi pūrvake.
7. caturaḥ brāhmaṇān vaidyān pragalbhān sāttvikān śucīn
trīn ca śūdrān vinītān ca śucīn karmaṇi pūrvake
7. caturaḥ brāhmaṇān vaidyān pragalbhān sāttvikān śucīn ca
trīn ca śūdrān vinītān ca śucīn pūrvake karmaṇi (kariṣyasi)
7. (You should appoint) four Brahmins who are learned, proficient, virtuous (sāttvika), and honest; and three Shudras who are disciplined and pure in their initial duties.
अष्टाभिश्च गुणैर्युक्तं सूतं पौराणिकं चरेत् ।
पञ्चाशद्वर्षवयसं प्रगल्भमनसूयकम् ॥८॥
8. aṣṭābhiśca guṇairyuktaṁ sūtaṁ paurāṇikaṁ caret ,
pañcāśadvarṣavayasaṁ pragalbhamanasūyakam.
8. aṣṭābhiḥ ca guṇaiḥ yuktam sūtam paurāṇikam caret
pañcāśat varṣa vayasam pragalbham anasūyakam
8. aṣṭābhiḥ guṇaiḥ yuktam pañcāśat varṣa vayasam
pragalbham anasūyakam sūtam paurāṇikam ca caret
8. And one should appoint a bard (sūta) who is a scholar of the Puranas (paurāṇika), endowed with eight qualities, fifty years of age, proficient, and free from envy.
मतिस्मृतिसमायुक्तं विनीतं समदर्शनम् ।
कार्ये विवदमानानां शक्तमर्थेष्वलोलुपम् ॥९॥
9. matismṛtisamāyuktaṁ vinītaṁ samadarśanam ,
kārye vivadamānānāṁ śaktamartheṣvalolupam.
9. matismṛtisamāyuktam vinītam samadarśanam
kārye vivadamānānām śaktam artheṣu alolupam
9. matismṛtisamāyuktam vinītam samadarśanam vivadamānānām
kārye śaktam artheṣu alolupam (sūtam caret)
9. (He should be) endowed with keen intellect and good memory, disciplined, impartial, capable in resolving disputes among litigants, and free from greed in financial matters.
विवर्जितानां व्यसनैः सुघोरैः सप्तभिर्भृशम् ।
अष्टानां मन्त्रिणां मध्ये मन्त्रं राजोपधारयेत् ॥१०॥
10. vivarjitānāṁ vyasanaiḥ sughoraiḥ saptabhirbhṛśam ,
aṣṭānāṁ mantriṇāṁ madhye mantraṁ rājopadhārayet.
10. vivarjitānām vyasanaiḥ sughoraiḥ saptabhiḥ bhṛśam
aṣṭānām mantriṇām madhye mantram rājā upadhārayet
10. rājā aṣṭānām mantriṇām madhye vivarjitānām sughoraiḥ
saptabhiḥ bhṛśam vyasanaiḥ mantram upadhārayet
10. The king should deliberate on counsel (mantra) among his eight ministers, especially those who are completely free from the seven extremely dreadful vices.
ततः संप्रेषयेद्राष्ट्रे राष्ट्रायाथ च दर्शयेत् ।
अनेन व्यवहारेण द्रष्टव्यास्ते प्रजाः सदा ॥११॥
11. tataḥ saṁpreṣayedrāṣṭre rāṣṭrāyātha ca darśayet ,
anena vyavahāreṇa draṣṭavyāste prajāḥ sadā.
11. tataḥ sampreṣayet rāṣṭre rāṣṭrāya atha ca darśayet
anena vyavahāreṇa draṣṭavyāḥ te prajāḥ sadā
11. tataḥ saḥ rāṣṭre sampreṣayet atha ca rāṣṭrāya
darśayet anena vyavahāreṇa te prajāḥ sadā draṣṭavyāḥ
11. Thereafter, he should send [the counsel] throughout the kingdom and then reveal it to the kingdom. By this conduct, those subjects should always be observed.
न चापि गूढं कार्यं ते ग्राह्यं कार्योपघातकम् ।
कार्ये खलु विपन्ने त्वां सोऽधर्मस्तांश्च पीडयेत् ॥१२॥
12. na cāpi gūḍhaṁ kāryaṁ te grāhyaṁ kāryopaghātakam ,
kārye khalu vipanne tvāṁ so'dharmastāṁśca pīḍayet.
12. na ca api gūḍham kāryam te grāhyam kāryopaghātakam
kārye khalu vipanne tvām saḥ adharmaḥ tān ca pīḍayet
12. ca api gūḍham kāryam kāryopaghātakam te na grāhyam.
khalu kārye vipanne saḥ adharmaḥ tvām ca tān pīḍayet
12. And no secret task should be undertaken by you that is detrimental to the [main] work. For if the work (karma) should indeed fail, that unrighteousness (adharma) will torment both you and them.
विद्रवेच्चैव राष्ट्रं ते श्येनात्पक्षिगणा इव ।
परिस्रवेच्च सततं नौर्विशीर्णेव सागरे ॥१३॥
13. vidraveccaiva rāṣṭraṁ te śyenātpakṣigaṇā iva ,
parisravecca satataṁ naurviśīrṇeva sāgare.
13. vidravet ca eva rāṣṭram te śyenāt pakṣigaṇāḥ iva
parisravet ca satatam nauḥ viśīrṇā iva sāgare
13. te rāṣṭram śyenāt pakṣigaṇāḥ iva ca eva vidravet
ca satatam nauḥ viśīrṇā iva sāgare parisravet
13. Your kingdom would indeed flee like flocks of birds from a hawk. And it would constantly leak away, just as a dilapidated boat does in the ocean.
प्रजाः पालयतोऽसम्यगधर्मेणेह भूपतेः ।
हार्दं भयं संभवति स्वर्गश्चास्य विरुध्यते ॥१४॥
14. prajāḥ pālayato'samyagadharmeṇeha bhūpateḥ ,
hārdaṁ bhayaṁ saṁbhavati svargaścāsya virudhyate.
14. prajāḥ pālayataḥ asamyak adharmeṇa iha bhūpateḥ
hārdam bhayam saṃbhavati svargaḥ ca asya virudhyate
14. iha adharmeṇa prajāḥ asamyak pālayataḥ bhūpateḥ
hārdam bhayam saṃbhavati ca asya svargaḥ virudhyate
14. For a king who improperly governs his subjects through injustice (adharma) in this world, an inner fear arises, and his path to heaven is obstructed.
अथ योऽधर्मतः पाति राजामात्योऽथ वात्मजः ।
धर्मासने नियुक्तः सन्धर्ममूलं नरर्षभ ॥१५॥
15. atha yo'dharmataḥ pāti rājāmātyo'tha vātmajaḥ ,
dharmāsane niyuktaḥ sandharmamūlaṁ nararṣabha.
15. atha yaḥ adharmataḥ pāti rājā amātyaḥ atha vā ātmajaḥ
dharmāsane niyuktaḥ san dharmamūlam nararṣabha
15. atha nararṣabha yaḥ rājā amātyaḥ atha vā ātmajaḥ
dharmāsane niyuktaḥ san adharmataḥ pāti dharmamūlam
15. Now, O best of men (nararṣabha), whoever - be it a king, a minister, or even his own son - being appointed to the seat of justice (dharmāsana), rules unjustly (adharma), he undermines the very foundation of natural law (dharma).
कार्येष्वधिकृताः सम्यगकुर्वन्तो नृपानुगाः ।
आत्मानं पुरतः कृत्वा यान्त्यधः सहपार्थिवाः ॥१६॥
16. kāryeṣvadhikṛtāḥ samyagakurvanto nṛpānugāḥ ,
ātmānaṁ purataḥ kṛtvā yāntyadhaḥ sahapārthivāḥ.
16. kāryeṣu adhikṛtāḥ samyak akurvantaḥ nṛpānugāḥ
ātmānam purataḥ kṛtvā yānti adhaḥ sahapārthivāḥ
16. kāryeṣu adhikṛtāḥ nṛpānugāḥ samyak akurvantaḥ
ātmānam purataḥ kṛtvā sahapārthivāḥ adhaḥ yānti
16. Royal attendants who are appointed to duties but do not perform them properly, placing their own interests (ātman) first, go to ruin along with the kings.
बलात्कृतानां बलिभिः कृपणं बहु जल्पताम् ।
नाथो वै भूमिपो नित्यमनाथानां नृणां भवेत् ॥१७॥
17. balātkṛtānāṁ balibhiḥ kṛpaṇaṁ bahu jalpatām ,
nātho vai bhūmipo nityamanāthānāṁ nṛṇāṁ bhavet.
17. balātkṛtānām balibhiḥ kṛpaṇam bahu jalpatām
nāthaḥ vai bhūmipaḥ nityam anāthānām nṛṇām bhavet
17. nāthaḥ vai bhūmipaḥ nityam balibhiḥ balātkṛtānām
kṛpaṇam bahu jalpatām anāthānām nṛṇām bhavet
17. The king (bhūmipa) should indeed always be the protector of helpless people who are oppressed by the powerful and lament greatly and pitifully.
ततः साक्षिबलं साधु द्वैधे वादकृतं भवेत् ।
असाक्षिकमनाथं वा परीक्ष्यं तद्विशेषतः ॥१८॥
18. tataḥ sākṣibalaṁ sādhu dvaidhe vādakṛtaṁ bhavet ,
asākṣikamanāthaṁ vā parīkṣyaṁ tadviśeṣataḥ.
18. tataḥ sākṣibalam sādhu dvaidhe vādakṛtam bhavet
asākṣikam anātham vā parīkṣyam tat viśeṣataḥ
18. tataḥ dvaidhe vādakṛtam sākṣibalam sādhu bhavet
asākṣikam vā anātham tat viśeṣataḥ parīkṣyam
18. Therefore, in a contentious legal dispute, the evidence provided by witnesses should be considered valid. A case lacking witnesses or one involving a helpless party should be investigated with particular care.
अपराधानुरूपं च दण्डं पापेषु पातयेत् ।
उद्वेजयेद्धनैरृद्धान्दरिद्रान्वधबन्धनैः ॥१९॥
19. aparādhānurūpaṁ ca daṇḍaṁ pāpeṣu pātayet ,
udvejayeddhanairṛddhāndaridrānvadhabandhanaiḥ.
19. aparādhānurūpam ca daṇḍam pāpeṣu pātayet
udvejayet dhanaiḥ ṛddhān daridrān vadhabandhanaiḥ
19. ca pāpeṣu aparādhānurūpam daṇḍam pātayet dhanaiḥ
ṛddhān udvejayet vadhabandhanaiḥ daridrān
19. And he should impose punishment for offenses in proportion to the crime. He should deter the wealthy with fines and the poor with execution and imprisonment.
विनयैरपि दुर्वृत्तान्प्रहारैरपि पार्थिवः ।
सान्त्वेनोपप्रदानेन शिष्टांश्च परिपालयेत् ॥२०॥
20. vinayairapi durvṛttānprahārairapi pārthivaḥ ,
sāntvenopapradānena śiṣṭāṁśca paripālayet.
20. vinayaiḥ api durvṛttān prahāraiḥ api pārthivaḥ
sāntvena upapradānena śiṣṭān ca paripālayet
20. pārthivaḥ durvṛttān vinayaiḥ api prahāraiḥ api
ca śiṣṭān sāntvena upapradānena paripālayet
20. The king (pārthiva) should discipline the ill-behaved even with gentle methods and also with physical punishments. And he should protect the virtuous by means of conciliation and by offering gifts.
राज्ञो वधं चिकीर्षेद्यस्तस्य चित्रो वधो भवेत् ।
आजीवकस्य स्तेनस्य वर्णसंकरकस्य च ॥२१॥
21. rājño vadhaṁ cikīrṣedyastasya citro vadho bhavet ,
ājīvakasya stenasya varṇasaṁkarakasya ca.
21. rājñaḥ vadham cikīrṣet yaḥ tasya citraḥ vadhaḥ
bhavet ājīvakasya stenasya varṇasaṃkarakasya ca
21. yaḥ rājñaḥ vadham cikīrṣet tasya citraḥ vadhaḥ
bhavet ājīvakasya stenasya ca varṇasaṃkarakasya
21. Whoever intends to kill the king, his execution should be severe and varied. The same (severe punishment applies) to a deceiver (ājīvaka), a thief, and one who causes caste (varṇa) mixture (saṃkara).
सम्यक्प्रणयतो दण्डं भूमिपस्य विशां पते ।
युक्तस्य वा नास्त्यधर्मो धर्म एवेह शाश्वतः ॥२२॥
22. samyakpraṇayato daṇḍaṁ bhūmipasya viśāṁ pate ,
yuktasya vā nāstyadharmo dharma eveha śāśvataḥ.
22. samyakpraṇayataḥ daṇḍam bhūmipasya viśām pate
yuktasya vā na asti adharmaḥ dharmaḥ eva iha śāśvataḥ
22. viśām pate samyakpraṇayataḥ bhūmipasya daṇḍam vā
yuktasya adharmaḥ na asti iha śāśvataḥ dharmaḥ eva
22. O lord of the people, for a king who administers punishment (daṇḍa) correctly, or for one who is righteous, there is no unrighteousness. On the contrary, this is indeed the eternal natural law (dharma).
कामकारेण दण्डं तु यः कुर्यादविचक्षणः ।
स इहाकीर्तिसंयुक्तो मृतो नरकमाप्नुयात् ॥२३॥
23. kāmakāreṇa daṇḍaṁ tu yaḥ kuryādavicakṣaṇaḥ ,
sa ihākīrtisaṁyukto mṛto narakamāpnuyāt.
23. kāmakāreṇa daṇḍam tu yaḥ kuryāt avicakṣaṇaḥ
saḥ iha akīrtisaṃyuktaḥ mṛtaḥ narakam āpnuyāt
23. tu yaḥ avicakṣaṇaḥ kāmakāreṇa daṇḍam kuryāt
saḥ iha akīrtisaṃyuktaḥ mṛtaḥ narakam āpnuyāt
23. But he who, being imprudent, inflicts punishment (daṇḍa) out of whim or desire, becomes associated with infamy in this world, and after dying, he attains hell.
न परस्य श्रवादेव परेषां दण्डमर्पयेत् ।
आगमानुगमं कृत्वा बध्नीयान्मोक्षयेत वा ॥२४॥
24. na parasya śravādeva pareṣāṁ daṇḍamarpayet ,
āgamānugamaṁ kṛtvā badhnīyānmokṣayeta vā.
24. na parasya śravāt eva pareṣām daṇḍam arpayet
āgamānugamam kṛtvā badhnīyāt mokṣayeta vā
24. parasya śravāt eva pareṣām daṇḍam na arpayet
āgamānugamam kṛtvā badhnīyāt vā mokṣayeta
24. One should not impose punishment (daṇḍa) on others based solely on another's statement. Instead, after investigating according to authoritative texts, one should either imprison or release them.
न तु हन्यान्नृपो जातु दूतं कस्यांचिदापदि ।
दूतस्य हन्ता निरयमाविशेत्सचिवैः सह ॥२५॥
25. na tu hanyānnṛpo jātu dūtaṁ kasyāṁcidāpadi ,
dūtasya hantā nirayamāviśetsacivaiḥ saha.
25. na tu hanyāt nṛpaḥ jātu dūtam kasyāṃcit āpadi
dūtasya hantā nirayam āviśet sacivaiḥ saha
25. nṛpaḥ tu kasyāṃcit āpadi dūtam jātu na hanyāt
dūtasya hantā sacivaiḥ saha nirayam āviśet
25. However, a king should never, under any circumstances, kill an envoy (dūta). The slayer of an envoy shall enter hell (niraya) along with his counselors.
यथोक्तवादिनं दूतं क्षत्रधर्मरतो नृपः ।
यो हन्यात्पितरस्तस्य भ्रूणहत्यामवाप्नुयुः ॥२६॥
26. yathoktavādinaṁ dūtaṁ kṣatradharmarato nṛpaḥ ,
yo hanyātpitarastasya bhrūṇahatyāmavāpnuyuḥ.
26. yathoktavādinam dūtam kṣatradharmarataḥ nṛpaḥ
yaḥ hanyāt pitaras tasya bhrūṇahatyām avāpnuyuḥ
26. yaḥ nṛpaḥ kṣatradharmarataḥ (san) yathoktavādinam dūtam hanyāt,
tasya pitaraḥ bhrūṇahatyām avāpnuyuḥ
26. A king devoted to the duty of a warrior (kṣatra-dharma) who would kill a messenger speaking exactly as instructed - his ancestors would incur the sin of killing an embryo (bhrūṇahatyā).
कुलीनः शीलसंपन्नो वाग्मी दक्षः प्रियंवदः ।
यथोक्तवादी स्मृतिमान्दूतः स्यात्सप्तभिर्गुणैः ॥२७॥
27. kulīnaḥ śīlasaṁpanno vāgmī dakṣaḥ priyaṁvadaḥ ,
yathoktavādī smṛtimāndūtaḥ syātsaptabhirguṇaiḥ.
27. kulīnaḥ śīlasampannaḥ vāgmī dakṣaḥ priyaṃvadaḥ
yathoktavādī smṛtimān dūtaḥ syāt saptabhiḥ guṇaiḥ
27. (Saḥ) dūtaḥ saptabhiḥ guṇaiḥ (yuktah) syāt: kulīnaḥ,
śīlasampannaḥ,
vāgmī,
dakṣaḥ,
priyaṃvadaḥ,
yathoktavādī,
smṛtimān.
27. A messenger should possess these seven qualities: noble birth, good conduct, eloquence, skill, pleasant speech, speaking exactly as instructed, and good memory.
एतैरेव गुणैर्युक्तः प्रतीहारोऽस्य रक्षिता ।
शिरोरक्षश्च भवति गुणैरेतैः समन्वितः ॥२८॥
28. etaireva guṇairyuktaḥ pratīhāro'sya rakṣitā ,
śirorakṣaśca bhavati guṇairetaiḥ samanvitaḥ.
28. etaiḥ eva guṇaiḥ yuktaḥ pratīhāraḥ asya rakṣitā
śirorakṣaḥ ca bhavati guṇaiḥ etaiḥ samanvitaḥ
28. Asya pratīhāraḥ etaiḥ eva guṇaiḥ yuktaḥ (syāt).
Ca etaiḥ guṇaiḥ samanvitaḥ śirorakṣaḥ bhavati.
28. The doorkeeper (pratīhāra) of this person should also be endowed with these very same qualities, and one endowed with these qualities becomes a chief guardian.
धर्मार्थशास्त्रतत्त्वज्ञः संधिविग्रहको भवेत् ।
मतिमान्धृतिमान्धीमान्रहस्यविनिगूहिता ॥२९॥
29. dharmārthaśāstratattvajñaḥ saṁdhivigrahako bhavet ,
matimāndhṛtimāndhīmānrahasyavinigūhitā.
29. dharmārthaśāstratattvajñaḥ sandhivigrahakaḥ
bhavet matimān dhṛtimān dhīmān rahasyavinigūhitā
29. (Saḥ) dharmārthaśāstratattvajñaḥ,
saṃdhivigrahakaḥ bhavet.
(Saḥ) matimān,
dhṛtimān,
dhīmān,
rahasyavinigūhitā (syāt).
29. He should be knowledgeable in the principles of justice (dharma) and economics (artha), and be capable of handling peace and war. He should be intelligent, resolute, wise, and a keeper of secrets.
कुलीनः सत्यसंपन्नः शक्तोऽमात्यः प्रशंसितः ।
एतैरेव गुणैर्युक्तस्तथा सेनापतिर्भवेत् ॥३०॥
30. kulīnaḥ satyasaṁpannaḥ śakto'mātyaḥ praśaṁsitaḥ ,
etaireva guṇairyuktastathā senāpatirbhavet.
30. kulīnaḥ satyasampannaḥ śaktaḥ amātyaḥ praśaṃsitaḥ
etaiḥ eva guṇaiḥ yuktaḥ tathā senāpatiḥ bhavet
30. amātyaḥ kulīnaḥ satyasampannaḥ śaktaḥ praśaṃsitaḥ
tathā senāpatiḥ etaiḥ eva guṇaiḥ yuktaḥ bhavet
30. A minister should be of noble lineage, endowed with truthfulness, capable, and well-regarded. Similarly, a commander should also possess these very qualities.
व्यूहयन्त्रायुधीयानां तत्त्वज्ञो विक्रमान्वितः ।
वर्षशीतोष्णवातानां सहिष्णुः पररन्ध्रवित् ॥३१॥
31. vyūhayantrāyudhīyānāṁ tattvajño vikramānvitaḥ ,
varṣaśītoṣṇavātānāṁ sahiṣṇuḥ pararandhravit.
31. vyūhayantrāyudhīyānām tattvajñaḥ vikramānvitaḥ
varṣaśītoṣṇavātānām sahiṣṇuḥ pararandhravit
31. [saḥ] vyūhayantrāyudhīyānām tattvajñaḥ vikramānvitaḥ
varṣaśītoṣṇavātānām sahiṣṇuḥ pararandhravit [syāt]
31. [A commander should be] an expert in military formations, siege engines, and weaponry, endowed with valor, capable of enduring rain, cold, heat, and winds, and knowledgeable about the weaknesses of adversaries.
विश्वासयेत्परांश्चैव विश्वसेन्न तु कस्यचित् ।
पुत्रेष्वपि हि राजेन्द्र विश्वासो न प्रशस्यते ॥३२॥
32. viśvāsayetparāṁścaiva viśvasenna tu kasyacit ,
putreṣvapi hi rājendra viśvāso na praśasyate.
32. viśvāsayet parān ca eva viśvaset na tu kasyacit
putreṣu api hi rājendra viśvāsaḥ na praśasyate
32. parān ca eva viśvāsayet tu kasyacit na viśvaset
rājendra hi putreṣu api viśvāsaḥ na praśasyate
32. One should inspire trust in others, including enemies, but should not trust anyone oneself. Indeed, O great king, trust is not advisable even in one's own sons.
एतच्छास्त्रार्थतत्त्वं तु तवाख्यातं मयानघ ।
अविश्वासो नरेन्द्राणां गुह्यं परममुच्यते ॥३३॥
33. etacchāstrārthatattvaṁ tu tavākhyātaṁ mayānagha ,
aviśvāso narendrāṇāṁ guhyaṁ paramamucyate.
33. etat śāstrārthatattvam tu tava ākhyātam mayā
anagha aviśvāsaḥ narendrāṇām guhyam paramam ucyate
33. anagha mayā tu etat śāstrārthatattvam tava ākhyātam
narendrāṇām aviśvāsaḥ paramam guhyam ucyate
33. O blameless one, I have explained to you this essence of the meaning of the treatise. Among kings, distrust is considered the supreme secret.