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महाभारतः       mahābhārataḥ - book-12, chapter-97

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भीष्म उवाच ।
नाधर्मेण महीं जेतुं लिप्सेत जगतीपतिः ।
अधर्मविजयं लब्ध्वा कोऽनुमन्येत भूमिपः ॥१॥
1. bhīṣma uvāca ,
nādharmeṇa mahīṁ jetuṁ lipseta jagatīpatiḥ ,
adharmavijayaṁ labdhvā ko'numanyeta bhūmipaḥ.
1. bhīṣmaḥ uvāca na adharmeṇa mahīm jetum lipseta
jagatīpatiḥ adharmavijayam labdhvā kaḥ anumanyeta bhūmipaḥ
1. bhīṣmaḥ uvāca jagatīpatiḥ adharmeṇa mahīm jetum na
lipseta adharmavijayam labdhvā kaḥ bhūmipaḥ anumanyeta
1. Bhishma said: A ruler (jagatīpati) should not desire to conquer the earth through unrighteousness. Who would approve of a king (bhūmipa) who has achieved an unrighteous victory?
अधर्मयुक्तो विजयो ह्यध्रुवोऽस्वर्ग्य एव च ।
सादयत्येष राजानं महीं च भरतर्षभ ॥२॥
2. adharmayukto vijayo hyadhruvo'svargya eva ca ,
sādayatyeṣa rājānaṁ mahīṁ ca bharatarṣabha.
2. adharmayuktaḥ vijayaḥ hi adhruvaḥ asvargyaḥ eva
ca sādayati eṣaḥ rājānam mahīm ca bharatarṣabha
2. bharatarṣabha hi adharmayuktaḥ vijayaḥ adhruvaḥ
asvargyaḥ eva ca eṣaḥ rājānam mahīm ca sādayati
2. Indeed, a victory associated with unrighteousness (adharma) is impermanent and does not lead to heaven. O best of Bharatas, such a victory destroys both the king and his kingdom.
विशीर्णकवचं चैव तवास्मीति च वादिनम् ।
कृताञ्जलिं न्यस्तशस्त्रं गृहीत्वा न विहिंसयेत् ॥३॥
3. viśīrṇakavacaṁ caiva tavāsmīti ca vādinam ,
kṛtāñjaliṁ nyastaśastraṁ gṛhītvā na vihiṁsayet.
3. viśīrṇakavacam ca eva tava asmi iti ca vādinam
kṛtāñjalim nyastaśastram gṛhītvā na vihiṃsayet
3. gṛhītvā viśīrṇakavacam ca eva tava asmi iti
vādinam ca kṛtāñjalim nyastaśastram na vihiṃsayet
3. Having captured a person whose armor is shattered, who says, "I am yours," who has folded hands, and who has laid down their weapons, one should not harm them.
बलेनावजितो यश्च न तं युध्येत भूमिपः ।
संवत्सरं विप्रणयेत्तस्माज्जातः पुनर्भवेत् ॥४॥
4. balenāvajito yaśca na taṁ yudhyeta bhūmipaḥ ,
saṁvatsaraṁ vipraṇayettasmājjātaḥ punarbhavet.
4. balena avajitaḥ yaḥ ca na tam yudhyeta bhūmipaḥ
saṃvatsaram vipraṇayet tasmāt jātaḥ punaḥ bhavet
4. bhūmipaḥ ca yaḥ balena avajitaḥ tam na yudhyeta
saṃvatsaram vipraṇayet tasmāt punaḥ jātaḥ bhavet
4. A king should not fight a person who has already been defeated by force. Instead, he should conciliate them for a year, for a fresh alliance or offspring might arise from that (conquered) individual.
नार्वाक्संवत्सरात्कन्या स्प्रष्टव्या विक्रमाहृता ।
एवमेव धनं सर्वं यच्चान्यत्सहसाहृतम् ॥५॥
5. nārvāksaṁvatsarātkanyā spraṣṭavyā vikramāhṛtā ,
evameva dhanaṁ sarvaṁ yaccānyatsahasāhṛtam.
5. na arvāk saṃvatsarāt kanyā spraṣṭavyā vikramāhṛtā
evam eva dhanam sarvam yat ca anyat sahasā āhṛtam
5. vikramāhṛtā kanyā saṃvatsarāt arvāk na spraṣṭavyā evam eva
sarvam dhanam ca yat anyat sahasā āhṛtam (na spraṣṭavyam)
5. A maiden taken by force should not be approached (sexually) before a year has passed. Likewise, all other wealth that has been violently seized (should also be held back for a year).
न तु वन्ध्यं धनं तिष्ठेत्पिबेयुर्ब्राह्मणाः पयः ।
युञ्जीरन्वाप्यनडुहः क्षन्तव्यं वा तदा भवेत् ॥६॥
6. na tu vandhyaṁ dhanaṁ tiṣṭhetpibeyurbrāhmaṇāḥ payaḥ ,
yuñjīranvāpyanaḍuhaḥ kṣantavyaṁ vā tadā bhavet.
6. na tu vandhyam dhanam tiṣṭhet pibeyuḥ brāhmaṇāḥ payaḥ
yuñjīran vā api anaḍuhaḥ kṣantavyam vā tadā bhavet
6. tu dhanam vandhyam na tiṣṭhet brāhmaṇāḥ payaḥ pibeyuḥ
vā api anaḍuhaḥ yuñjīran vā tadā kṣantavyam bhavet
6. However, wealth should not remain unproductive. Brahmins should drink the milk, or oxen should be harnessed. Alternatively, then (if it's put to such use) it (the seizure) may be considered permissible.
राज्ञा राजैव योद्धव्यस्तथा धर्मो विधीयते ।
नान्यो राजानमभ्यसेदराजन्यः कथंचन ॥७॥
7. rājñā rājaiva yoddhavyastathā dharmo vidhīyate ,
nānyo rājānamabhyasedarājanyaḥ kathaṁcana.
7. rājñā rājā eva yoddhavyaḥ tathā dharmaḥ vidhīyate
na anyaḥ rājānam abhyaset arājanyaḥ kathaṃcana
7. rājñā rājā eva yoddhavyaḥ tathā dharmaḥ vidhīyate
anyaḥ arājanyaḥ kathaṃcana rājānam na abhyaset
7. By a king, only a king should be fought; such is the natural law (dharma) prescribed. No other person, certainly no one who is not of the warrior class, should attack a king in any way.
अनीकयोः संहतयोर्यदीयाद्ब्राह्मणोऽन्तरा ।
शान्तिमिच्छन्नुभयतो न योद्धव्यं तदा भवेत् ।
मर्यादां शाश्वतीं भिन्द्याद्ब्राह्मणं योऽभिलङ्घयेत् ॥८॥
8. anīkayoḥ saṁhatayoryadīyādbrāhmaṇo'ntarā ,
śāntimicchannubhayato na yoddhavyaṁ tadā bhavet ,
maryādāṁ śāśvatīṁ bhindyādbrāhmaṇaṁ yo'bhilaṅghayet.
8. anīkayoḥ saṃhatayoḥ yat īyāt brāhmaṇaḥ
antarā śāntim icchan ubhayataḥ na
yoddhavyam tadā bhavet maryādām śāśvatīm
bhindyāt brāhmaṇam yaḥ abhilaṅghayet
8. yat brāhmaṇaḥ saṃhatayoḥ anīkayoḥ antarā īyāt ubhayataḥ śāntim icchan,
tadā na yoddhavyam bhavet.
yaḥ brāhmaṇam abhilaṅghayet saḥ śāśvatīm maryādām bhindyāt.
8. If a Brahmin comes between two armies that have joined in battle formation, desiring peace for both, then fighting should not occur. Whoever disregards a Brahmin (as an envoy of peace) would break an eternal boundary (maryādā).
अथ चेल्लङ्घयेदेनां मर्यादां क्षत्रियब्रुवः ।
अप्रशस्यस्तदूर्ध्वं स्यादनादेयश्च संसदि ॥९॥
9. atha cellaṅghayedenāṁ maryādāṁ kṣatriyabruvaḥ ,
apraśasyastadūrdhvaṁ syādanādeyaśca saṁsadi.
9. atha cet laṅghayet enām maryādām kṣatriyabruvaḥ
apraśasyaḥ tat ūrdhvam syāt anādeyaḥ ca saṃsadi
9. atha cet kṣatriyabruvaḥ enām maryādām laṅghayet,
tat ūrdhvam saḥ apraśasyaḥ ca saṃsadi anādeyaḥ syāt.
9. But if a mere claimant to the warrior class (kṣatriyabruva) transgresses this boundary (maryādā), he would thereafter be dispraised and unacceptable in an assembly.
या तु धर्मविलोपेन मर्यादाभेदनेन च ।
तां वृत्तिं नानुवर्तेत विजिगीषुर्महीपतिः ।
धर्मलब्धाद्धि विजयात्को लाभोऽभ्यधिको भवेत् ॥१०॥
10. yā tu dharmavilopena maryādābhedanena ca ,
tāṁ vṛttiṁ nānuvarteta vijigīṣurmahīpatiḥ ,
dharmalabdhāddhi vijayātko lābho'bhyadhiko bhavet.
10. yā tu dharmavilopena maryādābhedanena
ca tām vṛttim na anuvartera
vijigīṣuḥ mahīpatiḥ dharmalabdhat hi
vijayāt kaḥ lābhaḥ abhyadhikaḥ bhavet
10. yā tu dharmavilopena ca maryādābhedanena yuktā asti,
tām vṛttim vijigīṣuḥ mahīpatiḥ na anuvartera.
hi dharmalabdhat vijayāt kaḥ abhyadhikaḥ lābhaḥ bhavet?
10. A king (mahīpati) desirous of victory should not follow that conduct which involves the transgression of natural law (dharma) and the breaking of boundaries (maryādā). Indeed, what greater gain could there be than a victory obtained by upholding natural law (dharma)?
सहसा नाम्य भूतानि क्षिप्रमेव प्रसादयेत् ।
सान्त्वेन भोगदानेन स राज्ञां परमो नयः ॥११॥
11. sahasā nāmya bhūtāni kṣiprameva prasādayet ,
sāntvena bhogadānena sa rājñāṁ paramo nayaḥ.
11. sahasā nāmya bhūtāni kṣipram eva prasādayet
sāntvena bhogadānena saḥ rājñām paramaḥ nayaḥ
11. saḥ rājñām paramaḥ nayaḥ sahasā bhūtāni nāmya
kṣipram eva sāntvena bhogadānena prasādayet
11. A king should quickly appease his subjects, even after having subdued them by force. This is the supreme policy for rulers, achieved through conciliation and the provision of enjoyment or resources.
भुज्यमाना ह्ययोगेन स्वराष्ट्रादभितापिताः ।
अमित्रान्पर्युपासीरन्व्यसनौघप्रतीक्षिणः ॥१२॥
12. bhujyamānā hyayogena svarāṣṭrādabhitāpitāḥ ,
amitrānparyupāsīranvyasanaughapratīkṣiṇaḥ.
12. bhujyamānāḥ hi ayogena svarāṣṭrāt abhitāpitāḥ
amitrān paryupāsīran vyasanaughapratīkṣiṇaḥ
12. bhujyamānāḥ hi ayogena svarāṣṭrāt abhitāpitāḥ
vyasanaughapratīkṣiṇaḥ amitrān paryupāsīran
12. Subjects who are being unjustly exploited and tormented in their own kingdom would surely resort to enemies, anticipating a flood of calamity [for their ruler].
अमित्रोपग्रहं चास्य ते कुर्युः क्षिप्रमापदि ।
संदुष्टाः सर्वतो राजन्राजव्यसनकाङ्क्षिणः ॥१३॥
13. amitropagrahaṁ cāsya te kuryuḥ kṣipramāpadi ,
saṁduṣṭāḥ sarvato rājanrājavyasanakāṅkṣiṇaḥ.
13. amitropagraham ca asya te kuryuḥ kṣipram āpadi
saṃduṣṭāḥ sarvataḥ rājan rājavyasanakāṅkṣiṇaḥ
13. rājan te saṃduṣṭāḥ sarvataḥ rājavyasanakāṅkṣiṇaḥ
ca asya āpadi kṣipram amitropagraham kuryuḥ
13. And, O King, these subjects, thoroughly discontented from all sides and yearning for the king's misfortune, would quickly provide support to his enemies during a calamity.
नामित्रो विनिकर्तव्यो नातिच्छेद्यः कथंचन ।
जीवितं ह्यप्यतिच्छिन्नः संत्यजत्येकदा नरः ॥१४॥
14. nāmitro vinikartavyo nāticchedyaḥ kathaṁcana ,
jīvitaṁ hyapyaticchinnaḥ saṁtyajatyekadā naraḥ.
14. na amitraḥ vinikartavyaḥ na aticchedyaḥ kathaṃcana
jīvitam hi api aticchinnaḥ saṃtyajati ekadā naraḥ
14. amitraḥ na vinikartavyaḥ na aticchedyaḥ kathaṃcana
hi api aticchinnaḥ naraḥ ekadā jīvitam saṃtyajati
14. One should never completely alienate an enemy nor severely harm them by any means. For a man who is excessively cut off [from hope or means of existence], or severely wounded, will indeed ultimately abandon his very life.
अल्पेनापि हि संयुक्तस्तुष्यत्येवापराधिकः ।
शुद्धं जीवितमेवापि तादृशो बहु मन्यते ॥१५॥
15. alpenāpi hi saṁyuktastuṣyatyevāparādhikaḥ ,
śuddhaṁ jīvitamevāpi tādṛśo bahu manyate.
15. alpena api hi saṃyuktaḥ tuṣyati eva aparādhikaḥ
śuddham jīvitam eva api tādṛśaḥ bahu manyate
15. aparādhikaḥ alpena api hi saṃyuktaḥ eva tuṣyati.
tādṛśaḥ śuddham jīvitam eva api bahu manyate.
15. Even with very little, an offender is indeed satisfied. Such a person considers even a pure life to be of great value.
यस्य स्फीतो जनपदः संपन्नः प्रियराजकः ।
संतुष्टभृत्यसचिवो दृढमूलः स पार्थिवः ॥१६॥
16. yasya sphīto janapadaḥ saṁpannaḥ priyarājakaḥ ,
saṁtuṣṭabhṛtyasacivo dṛḍhamūlaḥ sa pārthivaḥ.
16. yasya sphītaḥ janapadaḥ saṃpannaḥ priyarājakaḥ
saṃtuṣṭabhṛtyasacivaḥ dṛḍhamūlaḥ saḥ pārthivaḥ
16. yasya janapadaḥ sphītaḥ saṃpannaḥ priyarājakaḥ saṃtuṣṭabhṛtyasacivaḥ,
saḥ pārthivaḥ dṛḍhamūlaḥ.
16. That king whose country is prosperous and rich, whose ruler is beloved by the people, and whose servants and ministers are contented, he is indeed firmly rooted.
ऋत्विक्पुरोहिताचार्या ये चान्ये श्रुतसंमताः ।
पूजार्हाः पूजिता यस्य स वै लोकजिदुच्यते ॥१७॥
17. ṛtvikpurohitācāryā ye cānye śrutasaṁmatāḥ ,
pūjārhāḥ pūjitā yasya sa vai lokajiducyate.
17. ṛtvik purohita ācāryāḥ ye ca anye śrutasaṃmatāḥ
pūjārhāḥ pūjitāḥ yasya saḥ vai lokajit ucyate
17. yasya ṛtvik purohita ācāryāḥ ca anye ye śrutasaṃmatāḥ pūjārhāḥ pūjitāḥ,
saḥ vai lokajit ucyate.
17. That person, by whom the ritual priests, household priests, teachers, and other learned individuals who are revered for their scriptural knowledge are honored when they are worthy of worship, he is indeed declared a conqueror of the world.
एतेनैव च वृत्तेन महीं प्राप सुरोत्तमः ।
अन्वेव चैन्द्रं विजयं व्यजिगीषन्त पार्थिवाः ॥१८॥
18. etenaiva ca vṛttena mahīṁ prāpa surottamaḥ ,
anveva caindraṁ vijayaṁ vyajigīṣanta pārthivāḥ.
18. etena eva ca vṛttena mahīm prāpa surauttamaḥ anu
eva ca aindram vijayam vyajigīṣanta pārthivāḥ
18. etena eva ca vṛttena surauttamaḥ mahīm prāpa.
ca pārthivāḥ anu eva aindram vijayam vyajigīṣanta.
18. And by this very conduct, the best of the gods obtained the earth. Similarly, kings desired to achieve the victory of Indra.
भूमिवर्जं पुरं राजा जित्वा राजानमाहवे ।
अमृताश्चौषधीः शश्वदाजहार प्रतर्दनः ॥१९॥
19. bhūmivarjaṁ puraṁ rājā jitvā rājānamāhave ,
amṛtāścauṣadhīḥ śaśvadājahāra pratardanaḥ.
19. bhūmivarjam puram rājā jitvā rājānam āhave
amṛtāḥ ca auṣadhīḥ śaśvat ājahāra pratardanaḥ
19. pratardanaḥ rājā bhūmivarjam puram rājānam
āhave jitvā śaśvat amṛtāḥ auṣadhīḥ ca ājahāra
19. King Pratarđana, after conquering the city - excluding its land - and its king in battle, continuously brought forth immortal treasures and herbs.
अग्निहोत्राण्यग्निशेषं हविर्भाजनमेव च ।
आजहार दिवोदासस्ततो विप्रकृतोऽभवत् ॥२०॥
20. agnihotrāṇyagniśeṣaṁ havirbhājanameva ca ,
ājahāra divodāsastato viprakṛto'bhavat.
20. agnihotrāṇi agniśeṣam havirbhājanam eva ca
ājahāra divodāsaḥ tataḥ viprakṛtaḥ abhavat
20. divodāsaḥ agnihotrāṇi agniśeṣam havirbhājanam
eva ca ājahāra tataḥ viprakṛtaḥ abhavat
20. Divodāsa seized the fire rituals (agnihotra), the remnants of the sacred fire, and even the oblation vessels. Consequently, he became wronged.
सराजकानि राष्ट्राणि नाभागो दक्षिणां ददौ ।
अन्यत्र श्रोत्रियस्वाच्च तापसस्वाच्च भारत ॥२१॥
21. sarājakāni rāṣṭrāṇi nābhāgo dakṣiṇāṁ dadau ,
anyatra śrotriyasvācca tāpasasvācca bhārata.
21. sarājakāni rāṣṭrāṇi nābhāgaḥ dakṣiṇām dadau
anyatra śrotriyasvāt ca tāpasasvāt ca bhārata
21. bhārata nābhāgaḥ sarājakāni rāṣṭrāṇi dakṣiṇām
dadau anyatra śrotriyasvāt ca tāpasasvāt ca
21. O Bhārata, Nābhāga gave entire kingdoms, including their kings, as a ceremonial gift (dakṣiṇā), but he excluded the property of Vedic scholars (śrotriya) and the property of ascetics (tāpasa).
उच्चावचानि वृत्तानि धर्मज्ञानां युधिष्ठिर ।
आसन्राज्ञां पुराणानां सर्वं तन्मम रोचते ॥२२॥
22. uccāvacāni vṛttāni dharmajñānāṁ yudhiṣṭhira ,
āsanrājñāṁ purāṇānāṁ sarvaṁ tanmama rocate.
22. uccāvacāni vṛttāni dharmajñānām yudhiṣṭhira
āsan rājñām purāṇānām sarvam tat mama rocate
22. yudhiṣṭhira purāṇānām dharmajñānām rājñām
uccāvacāni vṛttāni āsan tat sarvam mama rocate
22. O Yudhiṣṭhira, there were various deeds of the ancient kings, those who understood the natural law (dharma). All of that is pleasing to me.
सर्वविद्यातिरेकाद्वा जयमिच्छेन्महीपतिः ।
न मायया न दम्भेन य इच्छेद्भूतिमात्मनः ॥२३॥
23. sarvavidyātirekādvā jayamicchenmahīpatiḥ ,
na māyayā na dambhena ya icchedbhūtimātmanaḥ.
23. sarvavidyātirekāt vā jayam icchet mahīpatiḥ na
māyayā na dambhena yaḥ icchet bhūtim ātmanaḥ
23. yaḥ ātmanaḥ bhūtim icchet mahīpatiḥ sarvavidyātirekāt
vā jayam icchet na māyayā na dambhena
23. A king who desires his own prosperity should seek victory through the preeminence of all knowledge, not by deception (māyā) or hypocrisy.