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मनु-स्मृतिः       manu-smṛtiḥ - chapter-7

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राजधर्मान प्रवक्ष्यामि यथावृत्तो भवेन्नृपः ।
संभवश्च यथा तस्य सिद्धिश्च परमा यथा ॥१॥
1. rājadharmān pravakṣyāmi yathāvṛtto bhavennṛpaḥ ,
saṁbhavaśca yathā tasya siddhiśca paramā yathā.
1. rājadharmān pravakṣyāmi yathāvṛttaḥ bhavennṛpaḥ |
saṃbhavaś ca yathā tasya siddhiś ca paramā yathā
1. pravakṣyāmi rājadharmān yathāvṛttaḥ nṛpaḥ bhavet
tasya ca saṃbhavaḥ yathā paramā ca siddhiḥ yathā
1. I shall expound the constitution (dharma) of kings, how a king should behave, and how his success and supreme achievement (siddhi) are attained.
ब्राह्मं प्राप्तेन संस्कारं क्षत्रियेण यथाविधि ।
सर्वस्यास्य यथान्यायं कर्तव्यं परिरक्षणम ॥२॥
2. brāhmaṁ prāptena saṁskāraṁ kṣatriyeṇa yathāvidhi ,
sarvasyāsya yathānyāyaṁ kartavyaṁ parirakṣaṇam.
2. brāhmaṃ prāptena saṃskāraṃ kṣatriyeṇa yathāvidhi
sarvasyāsya yathānyāyaṃ kartavyaṃ parirakṣaṇam
2. Having received the sacrament (saṃskāra) of a Brahmin, a Kshatriya, in accordance with the law, must properly protect all this.
अराजके हि लोकेऽस्मिन सर्वतो विद्रुतो भयात ।
रक्षार्थमस्य सर्वस्य राजानमसृजत प्रभुः ॥३॥
3. arājake hi loke'smin sarvato vidruto bhayāt ,
rakṣārthamasya sarvasya rājānamasṛjat prabhuḥ.
3. arājake hi loke'smin sarvato vidruto bhayāt
rakṣārthamasya sarvasya rājānamasṛjat prabhuḥ
3. Indeed, in a world without a king, everyone flees in all directions out of fear. For the protection of all this, the Lord created a king.
इन्द्रानिलयमार्काणामग्नेश्च वरुणस्य च ।
चन्द्रवित्तेशयोश्चैव मात्रा निर्हृत्य शाश्वतीः ॥४॥
4. indrānilayamārkāṇāmagneśca varuṇasya ca ,
candravitteśayoścaiva mātrā nirhṛtya śāśvatīḥ.
4. indrānilayumārcāṇām agneśca varuṇasya ca
candravitteśayoścaiva mātrā nirhr̥tya śāśvatīḥ
4. And from Indra, Vayu, Surya, Agni, Varuna, Chandra, and Kubera (Vittesha), taking portions of their essential nature, immortal.
यस्मादेषां सुरेन्द्राणां मात्राभ्यो निर्मितो नृपः ।
तस्मादभिभवत्येष सर्वभूतानि तेजसा ॥५॥
5. yasmādeṣāṁ surendrāṇāṁ mātrābhyo nirmito nṛpaḥ ,
tasmādabhibhavatyeṣa sarvabhūtāni tejasā.
5. yasmādeṣāṃ surendrāṇāṃ mātrābhyo nirmito nṛpaḥ
tasmādamhibhavatyebha sarvabhūtāni tejasā
5. Since the king is made from portions of these lords of the gods, therefore he overcomes all beings with brilliance.
तपत्यादित्यवच्चैष चक्षूंषि च मनांसि च ।
न चैनं भुवि शक्नोति कश्चिदप्यभिवीक्षितुम ॥६॥
6. tapatyādityavaccaiṣa cakṣūṁṣi ca manāṁsi ca ,
na cainaṁ bhuvi śaknoti kaścidapyabhivīkṣitum.
6. tapatyādityavaccaieṣa cakṣūm̐ṣi ca manāṃsi ca
na cainaṃ bhuvi śaknoti kaścidapyabhivīkṣitum
6. He shines like the sun, affecting eyes and minds. No one on earth can look directly at him.
सोऽग्निर्भवति वायुश्च सोऽर्कः सोमः स धर्मराट ।
स कुबेरः स वरुणः स महेन्द्रः प्रभावतः ॥७॥
7. so'gnirbhavati vāyuśca so'rkaḥ somaḥ sa dharmarāṭ ,
sa kuberaḥ sa varuṇaḥ sa mahendraḥ prabhāvataḥ.
7. so'gnirbhavati vāyuśca so'rkaḥ somaḥ sa dharmarāṭ
sa kuberah sa varuṇaḥ sa mahendraḥ prabhāvataḥ
7. He becomes fire, wind, the sun, the moon, the king of righteousness (dharma), Kubera, Varuna, and the great Indra, due to his influence.
बालोऽपि नावमान्तव्यो मनुष्य इति भूमिपः ।
महती देवता ह्येषा नररूपेण तिष्ठति ॥८॥
8. bālo'pi nāvamāntavyo manuṣya iti bhūmipaḥ ,
mahatī devatā hyeṣā nararūpeṇa tiṣṭhati.
8. bālo'pināvamāntavyo manuṣya iti bhūmipah
mahatī devatā hy'eṣā nararūpeṇa tiṣṭhati
8. Even a child should not be disrespected, thinking him to be merely human, oh king. This is a great divinity residing in human form.
एकमेव दहत्यग्निर्नरं दुरुपसर्पिणम ।
कुलं दहति राजाऽग्निः सपशुद्रव्यसञ्चयम ॥९॥
9. ekameva dahatyagnirnaraṁ durupasarpiṇam ,
kulaṁ dahati rājā'gniḥ sapaśudravyasañcayam.
9. ekameva dahatyagnirnaraṃ durupasarpimanam
kulaṃ dahati rājā'gnih sapaśudravyasañcayam
9. Fire burns a person who approaches it incorrectly. But the king, like fire, burns the entire family, along with cattle and wealth.
कार्यं सोऽवेक्ष्य शक्तिं च देशकालौ च तत्त्वतः ।
कुरुते धर्मसिद्ध्यर्थं विश्वरूपं पुनः पुनः ॥१०॥
10. kāryaṁ so'vekṣya śaktiṁ ca deśakālau ca tattvataḥ ,
kurute dharmasiddhyarthaṁ viśvarūpaṁ punaḥ punaḥ.
10. kāryam so avīkṣya śaktim ca deśakālau ca tattvataḥ
kurute dharmasidhyarthaṃ viśvarūpam punaḥ punaḥ
10. saḥ tattvataḥ kāryam śaktim ca deśakālau ca avīkṣya
dharmasidhyarthaṃ punaḥ punaḥ viśvarūpam kurute
10. He, understanding the task, his own ability, and the place and time precisely, undertakes the work again and again for the sake of realizing (his) innate constitution (dharma). He embodies the cosmic form.
यस्य प्रसादे पद्मा श्रीर्विजयश्च पराक्रमे ।
मृत्युश्च वसति क्रोधे सर्वतेजोमयो हि सः ॥११॥
11. yasya prasāde padmā śrīrvijayaśca parākrame ,
mṛtyuśca vasati krodhe sarvatejomayo hi saḥ.
11. yasya prasāde padmā śrīr vijayaśca parākrame
mṛtyuśca vasati kodhe sarvatejomayo hi saḥ
11. yasya prasāde padmā śrīḥ vijayaḥ ca parākrame
mṛtyuḥ ca kodhe vasati saḥ hi sarvatejomayaḥ
11. By whose grace (is) prosperity (padmā śrī), victory in valor, and death (in) anger, he indeed is full of all radiance.
तं यस्तु द्वेष्टि संमोहात स विनश्यत्यसंशयम ।
तस्य ह्याशु विनाशाय राजा प्रकुरुते मनः ॥१२॥
12. taṁ yastu dveṣṭi saṁmohāt sa vinaśyatyasaṁśayam ,
tasya hyāśu vināśāya rājā prakurute manaḥ.
12. tam yas tu dveṣṭi saṃmohāt sa viniśyatyasaṃśayam
tasya hyāśu vināśāya rājā prakurute manaḥ
12. yaḥ tu tam saṃmohāt dveṣṭi saḥ asaṃśayam viniśyati
hi tasya vināśāya rājā āśu manaḥ prakurute
12. He who hates him out of delusion, indeed perishes without doubt. For the swift destruction of him, the king directs his mind.
तस्माद धर्मं यमिष्टेषु स व्यवस्येन्नराधिपः ।
अनिष्टं चाप्यनिष्टेषु तं धर्मं न विचालयेत ॥१३॥
13. tasmād dharmaṁ yamiṣṭeṣu sa vyavasyennarādhipaḥ ,
aniṣṭaṁ cāpyaniṣṭeṣu taṁ dharmaṁ na vicālayet.
13. tasmād dharmam yam iṣṭeṣu sa vyavasyennarādhipaḥ
aniṣṭam cāpyaniṣṭeṣu tam dharmam na vicālayet
13. tasmāt narādhipaḥ yam iṣṭeṣu saḥ dharmam vyavasyet
aniṣṭam cāpi aniṣṭeṣu tam dharmam na vicālayet
13. Therefore, a ruler (narādhipaḥ) should decide on the appropriate (dharma) in desirable situations, and also the undesirable (dharma) in undesirable situations. He should not deviate from that (dharma).
तस्यार्थे सर्वभूतानां गोप्तारं धर्ममात्मजम ।
ब्रह्मतेजोमयं दण्डमसृजत पूर्वमीश्वरः ॥१४॥
14. tasyārthe sarvabhūtānāṁ goptāraṁ dharmamātmajam ,
brahmatejomayaṁ daṇḍamasṛjat pūrvamīśvaraḥ.
14. tasyārthe sarvabhūtānāṃ goptāraṃ dharmamātmajam
| brahmatejomayaṃ daṇḍamasṛjata pūrvamīśvaraḥ
14. īśvaraḥ pūrvam tasyārthe sarvabhūtānāṃ goptāraṃ
dharmamātmajam brahmatejomayaṃ daṇḍam asṛjat
14. For their sake, the Lord (Īśvara) created formerly the protector of all beings, the son of righteousness (dharma), who is effulgence of Brahman (Brahma-tejas), and is the rod of punishment (daṇḍa).
तस्य सर्वाणि भूतानि स्थावराणि चराणि च ।
भयाद भोगाय कल्पन्ते स्वधर्मात्न चलन्ति च ॥१५॥
15. tasya sarvāṇi bhūtāni sthāvarāṇi carāṇi ca ,
bhayād bhogāya kalpante svadharmātna calanti ca.
15. tasya sarvāṇi bhūtāni sthāvarāṇi carāṇi ca |
bhayād bhogāya kalpante svadharmā na calanti ca
15. tasya sarvāṇi bhūtāni sthāvarāṇi carāṇi ca
bhayāt svadharmāt na calanti ca bhōgāya kalpantē
15. All beings, both stationary and moving, are fit for enjoyment under him, and they do not deviate from their innate constitutions (svadharma) out of fear.
तं देशकालौ शक्तिं च विद्यां चावेक्ष्य तत्त्वतः ।
यथार्हतः संप्रणयेन्नरेष्वन्यायवर्तिषु ॥१६॥
16. taṁ deśakālau śaktiṁ ca vidyāṁ cāvekṣya tattvataḥ ,
yathārhataḥ saṁpraṇayennareṣvanyāyavartiṣu.
16. taṃ deśakālau śaktiṃ ca vidyāṃ cāvekṣya tattvataḥ
| yathārhataḥ saṃpraṇayen nareṣvanyāyavartiṣu
16. tatvataḥ taṃ deśakālau śaktiṃ vidyāṃ ca avekṣya
anyāyavartiṣu narēṣu yathārhataḥ saṃpraṇayet
16. Having thoroughly examined the country, time, power, and knowledge, one should properly lead those people who act unjustly.
स राजा पुरुषो दण्डः स नेता शासिता च सः ।
चतुर्णामाश्रमाणां च धर्मस्य प्रतिभूः स्मृतः ॥१७॥
17. sa rājā puruṣo daṇḍaḥ sa netā śāsitā ca saḥ ,
caturṇāmāśramāṇāṁ ca dharmasya pratibhūḥ smṛtaḥ.
17. sa rājā puruṣo daṇḍaḥ sa netā śāsitā ca saḥ |
caturṇāmāśramāṇāṃ ca dharmasya pratibhūḥ smṛtaḥ
17. saḥ rājā puruṣaḥ daṇḍaḥ saḥ netā śāsitā ca saḥ
caturṇām āśramāṇām dharmasya ca pratibhūḥ smṛtaḥ
17. He is the king, he is the person (puruṣa), he is the rod of punishment (daṇḍa), he is the leader, and he is the ruler. He is remembered as the surety for the dharma (natural law) of the four stages of life (āśramas).
दण्डः शास्ति प्रजाः सर्वा दण्ड एवाभिरक्षति ।
दण्डः सुप्तेषु जागर्ति दण्डं धर्मं विदुर्बुधाः ॥१८॥
18. daṇḍaḥ śāsti prajāḥ sarvā daṇḍa evābhirakṣati ,
daṇḍaḥ supteṣu jāgarti daṇḍaṁ dharmaṁ vidurbudhāḥ.
18. daṇḍaḥ śāsti prajāḥ sarvā daṇḍa evābhirakṣati
daṇḍaḥ supteṣu jāgarti daṇḍaṃ dharmaṃ vidur budhāḥ
18. daṇḍaḥ sarvā prajāḥ śāsti daṇḍaḥ evābhirakṣati
daṇḍaḥ supteṣu jāgarti budhāḥ daṇḍaṃ dharmaṃ viduḥ
18. The rod (daṇḍa) governs all subjects, the rod indeed protects them. The rod is watchful when they are asleep. The wise know the rod as the law (dharma).
समीक्ष्य स धृतः सम्यक सर्वा रञ्जयति प्रजाः ।
असमीक्ष्य प्रणीतस्तु विनाशयति सर्वतः ॥१९॥
19. samīkṣya sa dhṛtaḥ samyak sarvā rañjayati prajāḥ ,
asamīkṣya praṇītastu vināśayati sarvataḥ.
19. samīkṣya sa dhṛtaḥ samyak sarvā rañjayati prajāḥ
asamīkṣya praṇītaḥ tu vināśayati sarvataḥ
19. sa samīkṣya samyak dhṛtaḥ prajāḥ sarvā rañjayati
tu asamīkṣya praṇītaḥ sarvataḥ vināśayati
19. Having been considered well and applied properly, it pleases all subjects. But if applied without proper consideration, it destroys everything.
यदि न प्रणयेद राजा दण्डं दण्ड्येष्वतन्द्रितः ।
शूले मत्स्यानिवापक्ष्यन दुर्बलान बलवत्तराः ॥२०॥
20. yadi na praṇayed rājā daṇḍaṁ daṇḍyeṣvatandritaḥ ,
śūle matsyānivāpakṣyan durbalān balavattarāḥ.
20. yadi na praṇayed rājā daṇḍaṃ daṇḍyeṣv atandritaḥ
śūle matsyān ivāpakṣyan durbalān balavattarāḥ
20. yadi rājā atandritaḥ daṇḍyeṣu daṇḍaṃ na praṇayet
balavattarāḥ durbalān śūle matsyaḥ iva apakṣyan syuḥ
20. If the king, without negligence, does not inflict punishment on the punishable, the stronger would devour the weaker, like fish in water.
अद्यात काकः पुरोडाशं श्वा च लिह्याद्द हविस्तथा ।
स्वाम्यं च न स्यात कस्मिंश्चित प्रवर्तेताधरोत्तरम ॥२१॥
21. adyāt kākaḥ puroḍāśaṁ śvā ca lihyādd havistathā ,
svāmyaṁ ca na syāt kasmiṁścit pravartetādharottaram.
21. adyāta kākaḥ puroḍāśaṃ śvā ca lihyād dhavis tathā
svāmyaṃ ca na syāt kasminścit pravarteta adharottaram
21. adya kākaḥ puroḍāśam ca śvā haviḥ tathā lihyāt ca
kasminścit svāmyam na syāt adharottaram praverteta
21. Today, a crow would lick the sacrificial cake (puroḍāśa), and a dog would lick the oblation (havi). In that case, there would be no ownership of anything, and everything would be in disorder.
सर्वो दण्डजितो लोको दुर्लभो हि शुचिर्नरः ।
दण्डस्य हि भयात सर्वं जगद भोगाय कल्पते ॥२२॥
22. sarvo daṇḍajito loko durlabho hi śucirnaraḥ ,
daṇḍasya hi bhayāt sarvaṁ jagad bhogāya kalpate.
22. sarvaḥ daṇḍajitaḥ lokaḥ durlabhaḥ hi śucir naraḥ
| daṇḍasya hi bhaiyāt sarvam jagat bhogāya kalpate
22. The entire world is conquered by the rod (of punishment); a pure (virtuous) person is indeed rare. Because of the fear of the rod, the entire world becomes fit for enjoyment.
देवदानवगन्धर्वा रक्षांसि पतगोरगाः ।
तेऽपि भोगाय कल्पन्ते दण्डेनैव निपीडिताः ॥२३॥
23. devadānavagandharvā rakṣāṁsi patagoragāḥ ,
te'pi bhogāya kalpante daṇḍenaiva nipīḍitāḥ.
23. devadānavagandharvā rakṣāṁsi patagoragāḥ |
te'pi bhogāya kalpante daṇḍenaiva nipīḍitāḥ
23. Gods, demons, celestial musicians (gandharvas), ogres (rakshasas), birds, and serpents also become fit for enjoyment, being oppressed by the rod (of punishment).
दुष्येयुः सर्ववर्णाश्च भिद्येरन सर्वसेतवः ।
सर्वलोकप्रकोपश्च भवेद दण्डस्य विभ्रमात ॥२४॥
24. duṣyeyuḥ sarvavarṇāśca bhidyeran sarvasetavaḥ ,
sarvalokaprakopaśca bhaved daṇḍasya vibhramāt.
24. duṣyeyuḥ sarvavarṇāḥ ca bhidyeran sarvasetavaḥ
| sarvalokaprakopaḥ ca bhavet daṇḍasya vibhramāt
24. All social classes would be corrupted, all boundaries (or restraints) would be broken, and there would be an uproar of all the worlds due to the transgression of the rod (of punishment).
यत्र श्यामो लोहिताक्षो दण्डश्चरति पापहा ।
प्रजास्तत्र न मुह्यन्ति नेता चेत साधु पश्यति ॥२५॥
25. yatra śyāmo lohitākṣo daṇḍaścarati pāpahā ,
prajāstatra na muhyanti netā cet sādhu paśyati.
25. yatra śyāmaḥ lohitākṣaḥ daṇḍaḥ carati pāpaha |
prajāḥ tatra na muhyanti netā cet sādhu paśyati
25. Where the dark (or severe) and red-eyed rod (of punishment) that destroys sin moves, there the subjects do not become bewildered, provided the leader sees correctly.
तस्याहुः संप्रणेतारं राजानं सत्यवादिनम ।
समीक्ष्यकारिणं प्राज्ञं धर्मकामार्थकोविदम ॥२६॥
26. tasyāhuḥ saṁpraṇetāraṁ rājānaṁ satyavādinam ,
samīkṣyakāriṇaṁ prājñaṁ dharmakāmārthakovidam.
26. tasyāhuḥ sampranetāraṃ rājānaṃ satyavādinam
samīkṣyakāriṇaṃ prājñaṃ dharmakāmārthakovidam
26. tasyāhuḥ sampranetāraṃ satyavādinam rājānaṃ
samīkṣyakāriṇaṃ prājñaṃ dharmakāmārthakovidam
26. They call him the leader of that, a truthful king, one who acts after deliberation, wise, and versed in righteousness (dharma), desire (kama), and wealth (artha).
तं राजा प्रणयन सम्यक त्रिवर्गेणाभिवर्धते ।
कामात्मा विषमः क्षुद्रो दण्डेनैव निहन्यते ॥२७॥
27. taṁ rājā praṇayan samyak trivargeṇābhivardhate ,
kāmātmā viṣamaḥ kṣudro daṇḍenaiva nihanyate.
27. taṃ rājā praṇayan samyak trivargeṇābhivardhate
kāmātmā viṣamaḥ kṣudro daṇḍenaiva nihanyate
27. rājā taṃ samyak praṇayan trivargeṇa abhivardhate
kāmātmā viṣamaḥ kṣudraḥ daṇḍena eva nihanyate
27. The king, having properly guided him, thrives through the threefold aims of life (dharma, kama, artha). One who is driven by desire, inequitable, and petty is indeed struck down by punishment.
दण्डो हि सुमहत्तेजो दुर्धरश्चाकृतात्मभिः ।
धर्माद विचलितं हन्ति नृपमेव सबान्धवम ॥२८॥
28. daṇḍo hi sumahattejo durdharaścākṛtātmabhiḥ ,
dharmād vicalitaṁ hanti nṛpameva sabāndhavam.
28. daṇḍo hi sumahattejo durdharaścākr̥tātmaibhiḥ
dharmād vichalitaṃ hanti nr̥pamēva sabāndhavam
28. hi daṇḍaḥ sumahattejaḥ durdharaḥ ca akr̥tātmaibhiḥ
(asti) dharmāt vichalitaṃ nr̥pam sabāndhavam eva hanti
28. Indeed, punishment is a great power, and difficult to bear for the undisciplined. It strikes down the king himself along with his relatives if he deviates from righteousness (dharma).
ततो दुर्गं च राष्ट्रं च लोकं च सचराचरम ।
अन्तरिक्षगतांश्चैव मुनीन देवांश्च पीडयेत ॥२९॥
29. tato durgaṁ ca rāṣṭraṁ ca lokaṁ ca sacarācaram ,
antarikṣagatāṁścaiva munīn devāṁśca pīḍayet.
29. tato durgaṃ ca rāṣṭraṃ ca lokaṃ ca sacarācaram
antarikṣagatāṃścaiva munīn devāṃśca pīḍayet
29. tataḥ durgam ca rāṣṭram ca sacarācaram lokam ca
antarikṣagatān munīn ca devān ca eva pīḍayet
29. Then, one should also afflict the fortress, the kingdom, the world with its moving and unmoving beings, and even those ascetics (muni) and gods who reside in the sky.
सोऽसहायेन मूढेन लुब्धेनाकृतबुद्धिना ।
न शक्यो न्यायतो नेतुं सक्तेन विषयेषु च ॥३०॥
30. so'sahāyena mūḍhena lubdhenākṛtabuddhinā ,
na śakyo nyāyato netuṁ saktena viṣayeṣu ca.
30. saḥ asahāyena mūḍhena lubdhena ākṛtabuddhinā
| na śakyaḥ nyāyataḥ netuṃ sakténa viṣayéṣu ca
30. He, when unsupported, foolish, greedy, and unintelligent, and attached to sensual pleasures, cannot be led to justice.
शुचिना सत्यसंधेन यथाशास्त्रानुसारिणा ।
प्रणेतुं शक्यते दण्डः सुसहायेन धीमता ॥३१॥
31. śucinā satyasaṁdhena yathāśāstrānusāriṇā ,
praṇetuṁ śakyate daṇḍaḥ susahāyena dhīmatā.
31. śucinā satyasandhéna yathāśāstrānuṣāriṇā |
praṇétuṃ śakyaté daṇḍaḥ susahāyéna dhīmatā
31. But punishment can be administered justly by one who is pure, truthful in vows, follows the scriptures, is well-supported, and intelligent.
स्वराष्ट्रे न्यायवृत्तः स्याद भृशदण्डश्च शत्रुषु ।
सुहृत्स्वजिह्मः स्निग्धेषु ब्राह्मणेषु क्षमान्वितः ॥३२॥
32. svarāṣṭre nyāyavṛttaḥ syād bhṛśadaṇḍaśca śatruṣu ,
suhṛtsvajihmaḥ snigdheṣu brāhmaṇeṣu kṣamānvitaḥ.
32. svāräṣṭré nyāyavṛttaḥ syād bhṛśadaṇḍaḥ ca śatruṣu
| suhṛtsvajihmaḥ snigdhéṣu brāhmaṇéṣu kṣamānvitaḥ
32. He should be just in his own kingdom, severely punitive towards enemies, straightforward towards friends, kind towards affectionate persons, and forgiving towards Brahmins.
एवंवृत्तस्य नृपतेः शिलोञ्छेनापि जीवतः ।
विस्तीर्यते यशो लोके तैलबिन्दुरिवाम्भसि ॥३३॥
33. evaṁvṛttasya nṛpateḥ śiloñchenāpi jīvataḥ ,
vistīryate yaśo loke tailabindurivāmbhasi.
33. évaṃvṛttasya nṛpatéḥ śiloñchénāpi jīvataḥ |
vistīryaté yaśáḥ loké tailabindurivāmbháṣi
33. Even if such a king lives by gleaning grain (śiloñcha), his fame spreads in the world like an oil drop on water.
अतस्तु विपरीतस्य नृपतेरजितात्मनः ।
सङ्क्षिप्यते यशो लोके घृतबिन्दुरिवाम्भसि ॥३४॥
34. atastu viparītasya nṛpaterajitātmanaḥ ,
saṅkṣipyate yaśo loke ghṛtabindurivāmbhasi.
34. atastu viparītasya nṛpateḥ ajitātmanaḥ |
saṅkṣipyate yaśo loke ghṛtabindurivāmbḥasi
34. But for a king who is the opposite, one who has not controlled himself (ajitātman), his fame in the world quickly diminishes, just like a drop of ghee in water.
स्वे स्वे धर्मे निविष्टानां सर्वेषामनुपूर्वशः ।
वर्णानामाश्रमाणां च राजा सृष्टोऽभिरक्षिता ॥३५॥
35. sve sve dharme niviṣṭānāṁ sarveṣāmanupūrvaśaḥ ,
varṇānāmāśramāṇāṁ ca rājā sṛṣṭo'bhirakṣitā.
35. sve sve dharme nivistāānāṃ sarveṣām anupūrvaśaḥ
| varṇānām āśramāṇāṃ ca rājā sṛṣṭo 'bhirakṣitā
35. The king, created by the supreme being (brahman), is the protector, in order, of all the (varnas) social classes and (āśramas) stages of life, who are established in their respective (dharmas) natural constitutions.
तेन यद यत सभृत्येन कर्तव्यं रक्षता प्रजाः ।
तत तद वोऽहं प्रवक्ष्यामि यथावदनुपूर्वशः ॥३६॥
36. tena yad yat sabhṛtyena kartavyaṁ rakṣatā prajāḥ ,
tat tad vo'haṁ pravakṣyāmi yathāvadanupūrvaśaḥ.
36. tena yad yat sabhṛtyena kartavyaṃ rakṣatā prajāḥ
| tat tad vo ahaṃ pravakṣyāmi yathāvad anupūrvaśaḥ
36. By whom, with his followers, the protection of subjects is to be carried out, that, I shall tell you, in detail and in order.
ब्राह्मणान पर्युपासीत प्रातरुत्थाय पार्थिवः ।
त्रैविद्यवृद्धान विदुषस्तिष्ठेत तेषां च शासने ॥३७॥
37. brāhmaṇān paryupāsīta prātarutthāya pārthivaḥ ,
traividyavṛddhān viduṣastiṣṭhet teṣāṁ ca śāsane.
37. brāhmaṇān paryupāsīta prātar utthāya pārthivaḥ |
traividyavr̥ddhān viduṣaḥ tiṣṭheta teṣāṃ ca śāsane
37. The king, having risen early in the morning, should approach the Brahmins, the elders learned in the three Vedas, and should abide by their instructions.
वृद्धांश्च नित्यं सेवेत विप्रान वेदविदः शुचीन ।
वृद्धसेवी हि सततं रक्षोभिरपि पूज्यते ॥३८॥
38. vṛddhāṁśca nityaṁ seveta viprān vedavidaḥ śucīn ,
vṛddhasevī hi satataṁ rakṣobhirapi pūjyate.
38. vr̥ddhāṃś ca nityaṃ sevetaviprān vedavidaḥ śucīn
| vr̥ddhasevī hi satataṃ rakṣobhir api pūjyate
38. He should always serve the elders, the Brahmins who are knowers of the Vedas and are pure; for one who serves the elders is honored even by the protectors (of the universe).
तेभ्योऽधिगच्छेद विनयं विनीतात्माऽपि नित्यशः ।
विनीतात्मा हि नृपतिर्न विनश्यति कर्हि चित ॥३९॥
39. tebhyo'dhigacched vinayaṁ vinītātmā'pi nityaśaḥ ,
vinītātmā hi nṛpatirna vinaśyati karhi cit.
39. tebhyo'dhigaccheta vinayaṃ vinītātmā'pi nityaśaḥ
| vinītātmā hi nr̥patir na vinaśyati kahi cit
39. Even if the self-controlled person constantly learns humility from them, a self-controlled king never perishes.
बहवोऽविनयात्नष्टा राजानः सपरिच्छदाः ।
वनस्था अपि राज्यानि विनयात प्रतिपेदिरे ॥४०॥
40. bahavo'vinayātnaṣṭā rājānaḥ saparicchadāḥ ,
vanasthā api rājyāni vinayāt pratipedire.
40. bahavaḥ avinayāt naṣṭā rājānaḥ saparicchadaḥ
vanasthā api rājyāni vinayāt pratipedire
40. Many kings, along with their retinues, were destroyed by a lack of discipline. Even those living in the forest attained kingdoms through discipline.
वेनो विनष्टोऽविनयात्नहुषश्चैव पार्थिवः ।
सुदाः पैजवनश्चैव सुमुखो निमिरेव च ॥४१॥
41. veno vinaṣṭo'vinayātnahuṣaścaiva pārthivaḥ ,
sudāḥ paijavanaścaiva sumukho nimireva ca.
41. venaḥ vinaṣṭaḥ avinayāt nahuṣaḥ ca eva pārthivaḥ
sudāḥ paivanaḥ ca eva sumukhaḥ nimiḥ eva ca
41. Vena was destroyed by a lack of discipline, as was Nahusha, the earthly king. Sudas Paijavana, Sumukha, and Nimi too.
पृथुस्तु विनयाद राज्यं प्राप्तवान मनुरेव च ।
कुबेरश्च धनैश्वर्यं ब्राह्मण्यं चैव गाधिजः ॥४२॥
42. pṛthustu vinayād rājyaṁ prāptavān manureva ca ,
kuberaśca dhanaiśvaryaṁ brāhmaṇyaṁ caiva gādhijaḥ.
42. pṛthuḥ tu vinayāt rājyaṃ prāptavān manuḥ eva ca
kubeṛaḥ ca dhanaiśvaryaṃ brāhmaṇyaṃ ca eva gādhijaḥ
42. However, Prithu obtained the kingdom through discipline, and Manu as well. Kubera gained wealth and riches, and the son of Gadhi attained the status of a Brahmin.
त्रैविद्येभ्यस्त्रयीं विद्यां दण्डनीतिं च शाश्वतीम ।
आन्वीक्षिकीं चात्मविद्यां वार्तारम्भांश्च लोकतः ॥४३॥
43. traividyebhyastrayīṁ vidyāṁ daṇḍanītiṁ ca śāśvatīm ,
ānvīkṣikīṁ cātmavidyāṁ vārtārambhāṁśca lokataḥ.
43. traividyebhyaḥ trayīṃ vidyāṃ daṇḍanītiṃ ca śāśvatīm
ānvīkṣikīṃ ca ātma-vidyāṃ vārtā-rambhāṃś ca lokataḥ
43. From the masters of the three Vedas, one learns the three Vedas, the eternal science of polity, the science of argumentation (ānvīkṣikī) and the science of the self (ātma-vidyā), and from the world, the arts of livelihood.
इन्द्रियाणां जये योगं समातिष्ठेद दिवानिशम ।
जितैन्द्रियो हि शक्नोति वशे स्थापयितुं प्रजाः ॥४४॥
44. indriyāṇāṁ jaye yogaṁ samātiṣṭhed divāniśam ,
jitaindriyo hi śaknoti vaśe sthāpayituṁ prajāḥ.
44. indriyāṇāṃ jaye yogaṃ samātiṣṭhed divāniśam
jitendriyaḥ hi śaknoti vaśe sthāpayituṃ prajāḥ
44. indriyāṇām jitendriyaḥ hi śaknoti yogaṃ samātiṣṭhet
divā niśam prajāḥ vaśe sthāpayitum śaknoti
44. One should practice yoga (yoga) for the conquest of the senses, day and night. Indeed, one who has conquered his senses (jitendriya) is able to keep his subjects under control.
दश कामसमुत्थानि तथाऽष्टौ क्रोधजानि च ।
व्यसनानि दुरऽन्तानि प्रयत्नेन विवर्जयेत ॥४५॥
45. daśa kāmasamutthāni tathā'ṣṭau krodhajāni ca ,
vyasanāni dur'ntāni prayatnena vivarjayet.
45. daśa kāmasamutthāni tathā'ṣṭau krodhajāni ca
vyasanāni dur'antāni prayatnena vivarjayet
45. daśa kāmasamutthāni tathā aṣṭau krodhajāni ca
dur'antāni vyasanāni vivarjayet prayatnena
45. One should diligently avoid the ten vices born of desire, and also the eight that arise from anger, which are endless.
कामजेषु प्रसक्तो हि व्यसनेषु महीपतिः ।
वियुज्यतेऽर्थधर्माभ्यां क्रोधजेष्वात्मनैव तु ॥४६॥
46. kāmajeṣu prasakto hi vyasaneṣu mahīpatiḥ ,
viyujyate'rthadharmābhyāṁ krodhajeṣvātmanaiva tu.
46. kāmajebhu prasakto hi vyasanneṣu mahīpatiḥ
viyu_jyate'rthadharmābhyāṃ krodhajebhu ātmanai_va tu
46. hi kāmajebhu prasakto mahīpatiḥ arthadharmābhyāṃ
viyu_jyate krodhajebhu tu ātmanai_va
46. Indeed, a king (mahipatiḥ) who is attached to the vices born of desire, becomes separated from wealth (artha) and righteousness (dharma). But one who succumbs to those born of anger, loses himself.
मृगयाऽक्षो दिवास्वप्नः परिवादः स्त्रियो मदः ।
तौर्यत्रिकं वृथाट्या च कामजो दशको गणः ॥४७॥
47. mṛgayā'kṣo divāsvapnaḥ parivādaḥ striyo madaḥ ,
tauryatrikaṁ vṛthāṭyā ca kāmajo daśako gaṇaḥ.
47. mṛgayā'kṣo divāsvapnaḥ parivādaḥ striyaḥ madaḥ
cauryatrikaṃ vṛthāṭyā ca kāmajoddaśako gaṇaḥ
47. mṛgayā akṣaḥ divāsvapnaḥ parivādaḥ striyaḥ madaḥ
cauryatrikaṃ vṛthāṭyā ca kāmajoddaśako gaṇaḥ
47. Hunting, gambling, sleeping during the day, defamation, women, and intoxication; performance with music and dance, and aimless wandering - these constitute the group of ten vices born of desire.
पैशुन्यं साहसं द्रोह ईर्ष्याऽसूयाऽर्थदूषणम ।
वाग्दण्डजं च पारुष्यं क्रोधजोऽपि गणोऽष्टकः ॥४८॥
48. paiśunyaṁ sāhasaṁ droha īrṣyā'sūyā'rthadūṣaṇam ,
vāgdaṇḍajaṁ ca pāruṣyaṁ krodhajo'pi gaṇo'ṣṭakaḥ.
48. paiśunyaṃ sāhasaṃ droha īrṣyā asūyā arthadūṣaṇam
vāgdaṇḍajaṃ ca pāruṣyam krodhajam api gaṇaḥ aṣṭakaḥ
48. krodhajam api aṣṭakaḥ gaṇaḥ paiśunyaṃ sāhasaṃ droha
īrṣyā asūyā arthadūṣaṇam vāgdaṇḍajaṃ ca pāruṣyam
48. Slander (paishunyam), recklessness (sahasam), treachery (drohah), envy (irshya), malice (asuyā), corrupting wealth (arthadūṣaṇam), abusive speech (vāgdaṇḍajam) and harshness (pāruṣyam) – these are the eightfold group born of anger (krodhajam api gaṇaḥ aṣṭakaḥ).
द्वयोरप्येतयोर्मूलं यं सर्वे कवयो विदुः ।
तं यत्नेन जयेत्लोभं तज्जावेतावुभौ गणौ ॥४९॥
49. dvayorapyetayormūlaṁ yaṁ sarve kavayo viduḥ ,
taṁ yatnena jayetlobhaṁ tajjāvetāvubhau gaṇau.
49. dvayor api etayoḥ mūlam yaṃ sarve kavayaḥ viduḥ
taṃ yatnena jayet lobhaṃ taj jāu etau ubhau gaṇau
49. sarve kavayaḥ yaṃ viduḥ etayoḥ ubhau gaṇau mūlam
dvayoḥ api api tu lobhaṃ yatnena jayet taj jāu etau
49. The root of both these (groups) is known by all wise people. That greed (lobham) should be conquered with effort, for from it arise both these groups (gaṇau).
पानमक्षाः स्त्रियश्चैव मृगया च यथाक्रमम ।
एतत कष्टतमं विद्यात्चतुष्कं कामजे गणे ॥५०॥
50. pānamakṣāḥ striyaścaiva mṛgayā ca yathākramam ,
etat kaṣṭatamaṁ vidyātcatuṣkaṁ kāmaje gaṇe.
50. pānam akṣāḥ striyaḥ ca evaṃ mṛgayā ca yathākramam
etat kaṣṭatamaṃ vidyāt catuṣkaṃ kāmajē gaṇē
50. etat catuṣkaṃ kāmajē gaṇē yathākramam pānam
akṣāḥ striyaḥ ca mṛgayā ca kaṣṭatamaṃ vidyāt
50. Drinking (pānam), gambling (akṣāḥ), women (striyaḥ), and hunting (mṛgayā) in order – this quartet should be known as the most difficult in the group born of desire (kāmajē gaṇē).
दण्डस्य पातनं चैव वाक्पारुष्यार्थदूषणे ।
क्रोधजेऽपि गणे विद्यात कष्टमेतत त्रिकं सदा ॥५१॥
51. daṇḍasya pātanaṁ caiva vākpāruṣyārthadūṣaṇe ,
krodhaje'pi gaṇe vidyāt kaṣṭametat trikaṁ sadā.
51. daṇḍasya pātanaṃ ca evaṃ vākpāruṣya arthadūṣaṇe
krodhajam api gaṇē vidyāt kaṣṭam etat trikaṃ sadā
51. krodhajam api gaṇē etat trikaṃ daṇḍasya pātanaṃ
vākpāruṣya arthadūṣaṇe ca kaṣṭam sadā vidyāt
51. The infliction of punishment (daṇḍasya pātanaṃ), harsh speech (vākpāruṣya) and corrupting wealth (arthadūṣaṇē) – these three should always be known as difficult (kaṣṭam etat trikaṃ sadā) in the group born of anger (krodhajē api gaṇē).
सप्तकस्यास्य वर्गस्य सर्वत्रैवानुषङ्गिणः ।
पूर्वं पूर्वं गुरुतरं विद्याद व्यसनमात्मवान ॥५२॥
52. saptakasyāsya vargasya sarvatraivānuṣaṅgiṇaḥ ,
pūrvaṁ pūrvaṁ gurutaraṁ vidyād vyasanamātmavān.
52. saptakasya asya vargasya sarvatra eva anuṣaṅgiṇaḥ
| pūrvaṁ pūrvaṁ gurutaraṁ vidyāt vyasanaṁ ātmavān
52. asya saptakasya anuṣaṅgiṇaḥ vargasya sarvatra eva
pūrvaṁ pūrvaṁ vyasanaṁ gurutaraṁ vidyāt ātmavān
52. Of this group of seven, which is pervasive everywhere, the wise person should understand each preceding member to be graver than the next.
व्यसनस्य च मृत्योश्च व्यसनं कष्टमुच्यते ।
व्यसन्यधोऽधो व्रजति स्वर्यात्यव्यसनी मृतः ॥५३॥
53. vyasanasya ca mṛtyośca vyasanaṁ kaṣṭamucyate ,
vyasanyadho'dho vrajati svaryātyavyasanī mṛtaḥ.
53. vyasanasya ca mṛtyos ca vyasanaṁ kaṣṭam ucyate |
vyasani adhaḥ adhaḥ vrajati svaryati avyasani mṛtaḥ
53. ca mṛtyos ca vyasanasya vyasanaṁ kaṣṭam ucyate
vyasani adhaḥ adhaḥ vrajati avyasani mṛtaḥ svaryati
53. Between vice (vyasana) and death (mṛtyu), vice is called the more troublesome. One addicted to vice (vyasani) descends lower and lower, while one free from vice (avyasanī) attains heaven upon death.
मौलान शास्त्रविदः शूरान लब्धलक्षान कुलोद्भवान ।
सचिवान सप्त चाष्टौ वा प्रकुर्वीत परीक्षितान ॥५४॥
54. maulān śāstravidaḥ śūrān labdhalakṣān kulodbhavān ,
sacivān sapta cāṣṭau vā prakurvīta parīkṣitān.
54. maulān śāstravidaḥ śūrān labdhālakṣān kulodvabhāvān
sacivān sapta cāṣṭau vā prakurvīta parīkṣitān
54. parīkṣitān sapta vā aṣṭau sacivān maulān śāstravidaḥ
śūrān labdhālakṣān kulodvabhāvān prakurvīta
54. One should appoint seven or eight ministers, who are accomplished in their own fields, learned in scriptures, brave, having achieved their goals, born of good families, and well-tested.
अपि यत सुकरं कर्म तदप्येकेन दुष्करम ।
विशेषतोऽसहायेन किं तु राज्यं महोदयम ॥५५॥
55. api yat sukaraṁ karma tadapyekena duṣkaram ,
viśeṣato'sahāyena kiṁ tu rājyaṁ mahodayam.
55. api yata sukaraṁ karma tadapyekena duṣkaram
viśeṣato'sahāyena kiṁ tu rājyaṁ mahodayam
55. api yat karma sukaraṁ tat ekena duṣkaram
viśeṣataḥ asahāyena kiṁ tu mahodayam rājyaṁ
55. Even a task that is easy is difficult for one person alone. How much more so is a great and prosperous kingdom, especially without assistance?
तैः सार्धं चिन्तयेन्नित्यं सामान्यं संधिविग्रहम ।
स्थानं समुदयं गुप्तिं लब्धप्रशमनानि च ॥५६॥
56. taiḥ sārdhaṁ cintayennityaṁ sāmānyaṁ saṁdhivigraham ,
sthānaṁ samudayaṁ guptiṁ labdhapraśamanāni ca.
56. taiḥ sārthaṁ cintayennityaṁ sāmānyaṁ saṁdhivigraham
sthānaṁ samudayaṁ guptiṁ labdhapraśamanāni ca
56. nityaṁ taiḥ sārthaṁ sāmānyaṁ ca saṁdhivigraham
sthānaṁ samudayaṁ guptiṁ labdhapraśamanāni cintayet
56. With them, one should constantly deliberate on matters of common interest, peace and war, policy, revenue, security, and remedies for disturbances.
तेषां स्वं स्वमभिप्रायमुपलभ्य पृथक पृथक ।
समस्तानां च कार्येषु विदध्याद्द हितमात्मनः ॥५७॥
57. teṣāṁ svaṁ svamabhiprāyamupalabhya pṛthak pṛthak ,
samastānāṁ ca kāryeṣu vidadhyādd hitamātmanaḥ.
57. teṣāṁ svaṁ svamabhiprāyamupalabhyapr̥thak pṛthak
samāstānāṁ ca kāryēṣu vidadhyād'd hitamātmanaḥ
57. teṣām svam svam abhiprāyam upalabhyapr̥thak pṛthak
samastānāṁ ca kāryēṣu ātmanaḥ hitam vidadhyāt
57. Understanding each minister's individual opinion separately, one should act for one's own benefit in all matters concerning the group.
सर्वेषां तु विशिष्टेन ब्राह्मणेन विपश्चिता ।
मन्त्रयेत परमं मन्त्रं राजा षाड्गुण्यसंयुतम ॥५८॥
58. sarveṣāṁ tu viśiṣṭena brāhmaṇena vipaścitā ,
mantrayet paramaṁ mantraṁ rājā ṣāḍguṇyasaṁyutam.
58. sarveṣāṁ tu viśiṣṭena brāhmaṇena vipaścitā |
mantrayeta paramaṁ mantraṁ rājā ṣāḍguṇyasaṁyutam
58. tu sarveṣāṁ viśiṣṭena brāhmaṇena vipaścitā
ṣāḍguṇyasaṁyutaṁ rājā paramaṁ mantraṁ mantrayeta
58. However, the king, equipped with the sixfold policy (ṣāḍguṇya), should consult with a distinguished and wise brahmin on the supreme strategy (paramam mantram).
नित्यं तस्मिन समाश्वस्तः सर्वकार्याणि निःक्षिपेत ।
तेन सार्धं विनिश्चित्य ततः कर्म समारभेत ॥५९॥
59. nityaṁ tasmin samāśvastaḥ sarvakāryāṇi niḥkṣipet ,
tena sārdhaṁ viniścitya tataḥ karma samārabhet.
59. nityaṁ tasmin samāśvastah sarvakāryāṇi niḥkṣipeta
| tena sārthaṁ viniścitya tataḥ karma samārabheta
59. tasmin nityaṁ samāśvastah tena sārthaṁ viniścitya
tataḥ sarvakāryāṇi niḥkṣipeta karma samārabheta
59. Relying constantly on him, all actions should be entrusted (to him). After deciding together with him, then one should begin the undertaking.
अन्यानपि प्रकुर्वीत शुचीन प्राज्ञानवस्थितान ।
सम्यगर्थसमाहर्तॄनमात्यान सुपरीक्षितान ॥६०॥
60. anyānapi prakurvīta śucīn prājñānavasthitān ,
samyagarthasamāhartṝnamātyān suparīkṣitān.
60. anyānapi prakurvīta śucīn prājñānavasthitān
samyagarthasamāhartṝnamātyān suprīkṣitān
60. śucīn prājñānavasthitān samyagarthasamāhartṝn
anyānapi suprīkṣitān amātyān prakurvīta
60. He should also appoint others who are pure, intelligent, stable, capable of gathering wealth properly, and well-tested ministers.
निर्वर्तेतास्य यावद्भिरितिकर्तव्यता नृभिः ।
तावतोऽतन्द्रितान दक्षान प्रकुर्वीत विचक्षणान ॥६१॥
61. nirvartetāsya yāvadbhiritikartavyatā nṛbhiḥ ,
tāvato'tandritān dakṣān prakurvīta vicakṣaṇān.
61. nirvartetāsya yāvabhiritikartavyatā nṛbhiḥ
tāvato’tandritān dakṣān prakurvīta vicakṣaṇān
61. asya nṛbhiḥ yāvataḥ itikartavyatā nirvartetā
tāvataḥ atandritān dakṣān vicakṣaṇān prakurvīta
61. As many men as are needed to complete his duties, he should appoint that many who are diligent, competent, and wise.
तेषामर्थे नियुञ्जीत शूरान दक्षान कुलोद्गतान ।
शुचीनाकरकर्मान्ते भीरूनन्तर्निवेशने ॥६२॥
62. teṣāmarthe niyuñjīta śūrān dakṣān kulodgatān ,
śucīnākarakarmānte bhīrūnantarniveśane.
62. teṣāmarte niyuñjīta śūrān dakṣān kulodgatān
śucīnākarakarmānte bhīrūnan-niveśane
62. teṣām arthe śūrān dakṣān kulodgatān niyuñjīta; ākarakarmānte śucīn,
antarniveśane bhīrūn
62. For their (the ministers') work, he should appoint brave, competent, and well-born men. For tasks outside the office, the pure and diligent; for duties within the residence, those who are timid.
दूतं चैव प्रकुर्वीत सर्वशास्त्रविशारदम ।
इङ्गिताकारचेष्टज्ञं शुचिं दक्षं कुलोद्गतम ॥६३॥
63. dūtaṁ caiva prakurvīta sarvaśāstraviśāradam ,
iṅgitākāraceṣṭajñaṁ śuciṁ dakṣaṁ kulodgatam.
63. dūtaṃ caiva prakurvīta sarvaśāstraviśāradam
iṅgitākāracēṣṭajñaṃ śuciṃ dakṣaṃ kulodgatam
63. ca eva sarvaśāstraviśāradam iṅgitākāracēṣṭajñaṃ
śuciṃ dakṣaṃ kulodgatam dūtam prakurvīta
63. He should also appoint a messenger who is an expert in all scriptures, understands gestures, expressions, and movements, is pure, competent, and well-born.
अनुरक्तः शुचिर्दक्षः स्मृतिमान देशकालवित ।
वपुष्मान वीतभीर्वाग्मी दूतो राज्ञः प्रशस्यते ॥६४॥
64. anuraktaḥ śucirdakṣaḥ smṛtimān deśakālavit ,
vapuṣmān vītabhīrvāgmī dūto rājñaḥ praśasyate.
64. anuraktaḥ śuciḥ dakṣaḥ smṛtimān deśakālavit |
vapuṣmān vītambhīrvāgmī dūtaḥ rājñaḥ praśasyate
64. rājñaḥ dūtaḥ anuraktaḥ śuciḥ dakṣaḥ smṛtimān
deśakālavit vapuṣmān vītambhīḥ vāgmī praśasyate
64. A loyal, pure, efficient, mindful, and knowledgeable envoy, who understands both place and time, who is well-built, fearless, and eloquent, is praiseworthy to a king.
अमात्ये दण्ड आयत्तो दण्डे वैनयिकी क्रिया ।
नृपतौ कोशराष्ट्रे च दूते संधिविपर्ययौ ॥६५॥
65. amātye daṇḍa āyatto daṇḍe vainayikī kriyā ,
nṛpatau kośarāṣṭre ca dūte saṁdhiviparyayau.
65. amātye daṇḍaḥ āyattaḥ daṇḍe vainayikī kriyā
| nṛptau kośa rāṣṭre ca dūte saṃdhiviparyayau
65. amātye daṇḍaḥ āyattaḥ daṇḍe vainayikī kriyā
nṛptau kośa rāṣṭre ca dūte saṃdhiviparyayau
65. The minister holds authority over punishment (danda), and in punishment lies the application of discipline. The king controls wealth (kosa) and territory (rashtra), and the envoy handles peace and disruption (sandhiviparyaya).
दूत एव हि संधत्ते भिनत्त्येव च संहतान ।
दूतस्तत कुरुते कर्म भिद्यन्ते येन मानवः ॥६६॥
66. dūta eva hi saṁdhatte bhinattyeva ca saṁhatān ,
dūtastat kurute karma bhidyante yena mānavaḥ.
66. dūtaḥ eva hi saṃdhatte bhinatti eva ca saṃhatān
| dūtaḥ tataḥ kurute karma bhidyante yena mānavāḥ
66. hi dūtaḥ eva saṃdhatte ca saṃhatān bhinatti eva
tataḥ dūtaḥ karma kurute yena mānavāḥ bhidyante
66. Indeed, the envoy unites (what is separated) and also breaks apart (what is united). Therefore, the envoy performs actions by which people are divided.
स विद्यादस्य कृत्येषु निर्गूढेङ्गितचेष्टितैः ।
आकारमिङ्गितं चेष्टां भृत्येषु च चिकीर्षितम ॥६७॥
67. sa vidyādasya kṛtyeṣu nirgūḍheṅgitaceṣṭitaiḥ ,
ākāramiṅgitaṁ ceṣṭāṁ bhṛtyeṣu ca cikīrṣitam.
67. saḥ vidyāt asya kṛtyeṣu nirgūḍhaṅgitaceṣṭitaiḥ
| ākāram iṅgitaṃ ceṣṭāṃ bhṛtyeṣu ca cikiīrṣitam
67. saḥ asya kṛtyeṣu nirgūḍhaṅgitaceṣṭitaiḥ ākāram
iṅgitaṃ ceṣṭāṃ bhṛtyeṣu ca cikiīrṣitam vidyāt
67. He should understand his actions through subtle hints and gestures. (He should understand) his outward signs, hints, and behaviors, and what is intended by the servants.
बुद्ध्वा च सर्वं तत्त्वेन परराजचिकीर्षितम ।
तथा प्रयत्नमातिष्ठेद यथाऽत्मानं न पीडयेत ॥६८॥
68. buddhvā ca sarvaṁ tattvena pararājacikīrṣitam ,
tathā prayatnamātiṣṭhed yathā'tmānaṁ na pīḍayet.
68. buddhva cha sarvam tattvena pararajachikīrṣitam
tathā prayatnam ātiṣṭhet yathā ātmānam na pīḍayet
68. buddhva sarvam tattvena pararajachikīrṣitam cha
tathā prayatnam ātiṣṭhet yathā ātmānam na pīḍayet
68. Having understood the intentions of the enemy king thoroughly, one should then make efforts in such a way that one does not harm oneself.
जाङ्गलं सस्यसंपन्नमार्यप्रायमनाविलम ।
रम्यमानतसामन्तं स्वाजीव्यं देशमावसेत ॥६९॥
69. jāṅgalaṁ sasyasaṁpannamāryaprāyamanāvilam ,
ramyamānatasāmantaṁ svājīvyaṁ deśamāvaset.
69. jāṅgalam sasyaśampannam āryaprāyam anāvilam
ramyam ānatasāmantam svājīvyam deśam āvase
69. jāṅgalam sasyaśampannam āryaprāyam anāvilam
ramyam ānatasāmantam svājīvyam deśam āvase
69. One should live in a country that is forested, rich in crops, inhabited by noble people, not impure, beautiful with surrounding territories, and providing a livelihood.
धन्वदुर्गं महीदुर्गमब्दुर्गं वार्क्षमेव वा ।
नृदुर्गं गिरिदुर्गं वा समाश्रित्य वसेत पुरम ॥७०॥
70. dhanvadurgaṁ mahīdurgamabdurgaṁ vārkṣameva vā ,
nṛdurgaṁ giridurgaṁ vā samāśritya vaset puram.
70. dhanvadurgaṃ mahīdurgaṃ abdudrgaṃ vārkṣam eva
vā nṛdurgaṃ giridurgaṃ vā samāśritya vase puram
70. dhanvadurgaṃ mahīdurgaṃ abdudrgaṃ vārkṣam eva
vā nṛdurgaṃ giridurgaṃ vā samāśritya vase puram
70. One should establish a city by taking refuge in a desert fort, earth fort, water fort, tree fort, man fort, or mountain fort.
सर्वेण तु प्रयत्नेन गिरिदुर्गं समाश्रयेत ।
एषां हि बाहुगुण्येन गिरिदुर्गं विशिष्यते ॥७१॥
71. sarveṇa tu prayatnena giridurgaṁ samāśrayet ,
eṣāṁ hi bāhuguṇyena giridurgaṁ viśiṣyate.
71. sarveṇa tu prayatnena giridurgaṃ samāśrayet
eṣām hi bāhuguyeṇa giridurgaṃ viśiṣyate
71. tu sarveṇa prayatnena giridurgaṃ samāśrayet
hi eṣām giridurgaṃ bāhuguyeṇa viśiṣyate
71. However, one should resort to a mountain fort with all effort, because among these, the mountain fort is superior due to its manifold advantages.
त्रीण्याद्यान्याश्रितास्त्वेषां मृगगर्ताश्रयाप्चराः ।
त्रीण्युत्तराणि क्रमशः प्लवङ्गमनरामराः ॥७२॥
72. trīṇyādyānyāśritāstveṣāṁ mṛgagartāśrayāpcarāḥ ,
trīṇyuttarāṇi kramaśaḥ plavaṅgamanarāmarāḥ.
72. trīṇi ādyāni āśritāḥ tveṣām mṛga-garta-āśraya-āpcaraḥ
trīṇi uttarāṇi kramaśaḥ plavaṅga-mana-amarāḥ
72. tveṣām adyāni trīṇi mṛga-garta-āśraya-āpcaraḥ
āśritāḥ uttarāṇi trīṇi kramaśaḥ plavaṅga-mana-amarāḥ
72. The first three of these are dependent on deer, holes, and water; the next three, in order, are monkeys, humans, and gods.
यथा दुर्गाश्रितानेतान्नोपहिंसन्ति शत्रवः ।
तथाऽरयो न हिंसन्ति नृपं दुर्गसमाश्रितम ॥७३॥
73. yathā durgāśritānetānnopahiṁsanti śatravaḥ ,
tathā'rayo na hiṁsanti nṛpaṁ durgasamāśritam.
73. yathā durgāśritāḥ etān na upahinsanti śatravaḥ
tathā arayaḥ na hinsanti nṛpam durgasamāśritam
73. yathā etān durgāśritāḥ śatravaḥ na upahinsanti
tathā durgasamāśritam nṛpam arayaḥ na hinsanti
73. Just as enemies do not harm those who take refuge in a fortress (durga), similarly, enemies do not harm a king who is protected by a fortress (durga).
एकः शतं योधयति प्राकारस्थो धनुर्धरः ।
शतं दशसहस्राणि तस्माद दुर्गं विधीयते ॥७४॥
74. ekaḥ śataṁ yodhayati prākārastho dhanurdharaḥ ,
śataṁ daśasahasrāṇi tasmād durgaṁ vidhīyate.
74. ekaḥ śatam yodhayati prākāra-sthaḥ dhanurdharaḥ
śatam daśa-sahasrāṇi tasmāt durgam vidhīyate
74. prākāra-sthaḥ ekaḥ dhanurdharaḥ śatam yodhayati
śatam daśa-sahasrāṇi yodhayti tasmāt durgam vidhīyate
74. One archer standing on the rampart (prākāra) can fight a hundred (enemies), and a hundred can fight ten thousand. Therefore, a fortress (durga) is considered essential.
तत स्यादायुधसंपन्नं धनधान्येन वाहनैः ।
ब्राह्मणैः शिल्पिभिर्यन्त्रैर्यवसेनोदकेन च ॥७५॥
75. tat syādāyudhasaṁpannaṁ dhanadhānyena vāhanaiḥ ,
brāhmaṇaiḥ śilpibhiryantrairyavasenodakena ca.
75. tataḥ syāt āyudha-sampannam dhana-dhānyena vāhanaiḥ
brāhmaṇaiḥ śilpibhiḥ yantraiḥ yavasa-udanena ca
75. tataḥ āyudha-sampannam dhana-dhānyena vāhanaiḥ
brāhmaṇaiḥ śilpibhiḥ yantraiḥ yavasa-udanena ca syāt
75. Then it should be equipped with weapons, wealth (grains and money), vehicles, Brahmins, artisans, machines, fodder, and water.
तस्य मध्ये सुपर्याप्तं कारयेद गृहमात्मनः ।
गुप्तं सर्वऋतुकं शुभ्रं जलवृक्षसमन्वितम ॥७६॥
76. tasya madhye suparyāptaṁ kārayed gṛhamātmanaḥ ,
guptaṁ sarvaṛtukaṁ śubhraṁ jalavṛkṣasamanvitam.
76. tasya madhye suprāptaṃ kārayed gṛhamātmanaḥ
guptaṃ sarvṛtukaṃ śubhraṃ jalavṛkṣasamanvitam
76. In the middle of it (the land), one should construct a sufficient house for oneself, secret, suitable for all seasons, clean, and complete with water and trees.
तदध्यास्योद्वहेद भार्यां सवर्णां लक्षणान्विताम ।
कुले महति संभूतां हृद्यां रूपगुणान्विताम ॥७७॥
77. tadadhyāsyodvahed bhāryāṁ savarṇāṁ lakṣaṇānvitām ,
kule mahati saṁbhūtāṁ hṛdyāṁ rūpaguṇānvitām.
77. tadadhyāsya udvahed bhāryāṃ savarṇāṃ lakṣaṇānvītām
kule mahati saṃbhūtāṃ hṛdyāṃ rūpaguṇānvītām
77. Having taken up residence there, he should marry a wife of the same caste, endowed with good qualities, born in a great family, dear, and possessing beauty and virtues.
पुरोहितं च कुर्वीत वृणुयादेव चर्त्विजः ।
तेऽस्य गृह्याणि कर्माणि कुर्युर्वैतानिकानि च ॥७८॥
78. purohitaṁ ca kurvīta vṛṇuyādeva cartvijaḥ ,
te'sya gṛhyāṇi karmāṇi kuryurvaitānikāni ca.
78. purohitaṃ ca kurvīta vṛṇuyādeva cartvijaḥ
te'sya gṛhyāṇi karmāṇi kur-yurvaitānikāni ca
78. He should also appoint a priest and choose officiating priests. They should perform his domestic rites and fire rituals.
यजेत राजा क्रतुभिर्विविधैराप्तदक्षिणैः ।
धर्मार्थं चैव विप्रेभ्यो दद्याद भोगान धनानि च ॥७९॥
79. yajeta rājā kratubhirvividhairāptadakṣiṇaiḥ ,
dharmārthaṁ caiva viprebhyo dadyād bhogān dhanāni ca.
79. yājeta rājā kratubhir vividhair āptadakṣiṇaiḥ
dharmārthaṃ caiva viprebhyo dadyād bhogān dhanāni ca
79. The king should perform various Vedic rituals (yajña) with sufficient gifts (dakṣiṇa). Furthermore, for the sake of righteousness (dharma), he should give gifts and wealth to Brahmins.
सांवत्सरिकमाप्तैश्च राष्ट्रादाहारयेद बलिम ।
स्याच्चाम्नायपरो लोके वर्तेत पितृवत्नृषु ॥८०॥
80. sāṁvatsarikamāptaiśca rāṣṭrādāhārayed balim ,
syāccāmnāyaparo loke varteta pitṛvatnṛṣu.
80. sāmvatsarikam āptaiḥ ca rāṣṭrād āharayet balim
syāc cāmnāyaparo loke varteta pitṛvat nṛṣu
80. He should collect tribute annually from the country with the help of his relatives. In the world, he should be devoted to the study of scriptures and behave with the people as he would with his ancestors.
अध्यक्षान विविधान कुर्यात तत्र तत्र विपश्चितः ।
तेऽस्य सर्वाण्यवेक्षेरन्नृणां कार्याणि कुर्वताम ॥८१॥
81. adhyakṣān vividhān kuryāt tatra tatra vipaścitaḥ ,
te'sya sarvāṇyavekṣerannṛṇāṁ kāryāṇi kurvatām.
81. adhyakṣān vividhān kuryāt tatra tatra vipaścitaḥ
te 'sya sarvāṇi avekṣeran nṛṇām kāryāṇi kurvatām
81. He should appoint various learned men as superintendents here and there. They should look after all his affairs while the people are performing their duties.
आवृत्तानां गुरुकुलाद विप्राणां पूजको भवेत ।
नृपाणामक्षयो ह्येष निधिर्ब्राह्मोऽभिधीयते ॥८२॥
82. āvṛttānāṁ gurukulād viprāṇāṁ pūjako bhavet ,
nṛpāṇāmakṣayo hyeṣa nidhirbrāhmo'bhidhīyate.
82. āvṛttānām gurukulād viprāṇām pūjako bhavet
nṛpāṇām akṣayaḥ hi eṣa nidhir brāhmo 'bhidhīyate
82. He should honor the Brahmins who have returned from the teacher's (guru's) residential school. This is an inexhaustible treasury for kings, known as the Brahmana's wealth.
न तं स्तेना न चामित्रा हरन्ति न च नश्यति ।
तस्माद राज्ञा निधातव्यो ब्राह्मणेष्वक्षयो निधिः ॥८३॥
83. na taṁ stenā na cāmitrā haranti na ca naśyati ,
tasmād rājñā nidhātavyo brāhmaṇeṣvakṣayo nidhiḥ.
83. na tam stenā na ca amitrā haranti na ca naśyati
tasmād rājñā nidhātavyo brāhmaṇeṣv akṣayo nidhiḥ
83. Neither thieves nor enemies can steal it, nor does it get destroyed. Therefore, this inexhaustible treasury should be deposited by the king with the Brahmins.
न स्कन्दते न व्यथते न विनश्यति कर्हि चित ।
वरिष्ठमग्निहोत्रेभ्यो ब्राह्मणस्य मुखे हुतम ॥८४॥
84. na skandate na vyathate na vinaśyati karhi cit ,
variṣṭhamagnihotrebhyo brāhmaṇasya mukhe hutam.
84. na skandate na vyathate na vinashyati kahi cit
varishthamagnihotrebhyo brahmanasya mukhe hutam
84. na skandate na vyathate na vinashyati kahi cit
varishthamagnihotrebhyo brahmanasya mukhe hutam
84. What is offered into the mouth of a brahmin (a priest) does not spill, does not suffer distress, and is never destroyed. This is superior to the fire rituals (agnihotra).
सममब्राह्मणे दानं द्विगुणं ब्राह्मणब्रुवे ।
प्राधीते शतसाहस्रमनन्तं वेदपारगे ॥८५॥
85. samamabrāhmaṇe dānaṁ dviguṇaṁ brāhmaṇabruve ,
prādhīte śatasāhasramanantaṁ vedapārage.
85. sāmamabrāhmaṇe dānaṁ dviguṇaṁ brāhmaṇabruve
prādhīte śatasāhasramanantaṁ vedapārage
85. dānaṁ abrāhmaṇe sāmam dviguṇaṁ brāhmaṇabruve
śatasāhasraṁ prādhīte anantaṁ vedapārage
85. A gift to a non-brahmin yields one unit; to a brahmin who only claims to be one, it yields double; to a brahmin who has studied the Vedas, it yields a hundred thousand units; and to one who has mastered the Vedas, the reward is infinite.
पात्रस्य हि विशेषेण श्रद्दधानतयैव च ।
अल्पं वा बहु वा प्रेत्य दानस्य फलमश्नुते ॥८६॥
86. pātrasya hi viśeṣeṇa śraddadhānatayaiva ca ,
alpaṁ vā bahu vā pretya dānasya phalamaśnute.
86. pātrasya hi viśeṣeṇa śraddadhānatayaiva ca
alpaṁ bahu vā pretya dānasya phalamaśnute
86. hi pātrasya viśeṣeṇa śraddadhānatayaiva ca
alpam vā bahu vā pretya dānasya phalam aśnute
86. Indeed, due to the specific qualities of the recipient and the faith of the giver, one reaps the fruit of a gift, whether small or large, after death.
समोत्तमाधमै राजा त्वाहूतः पालयन प्रजाः ।
न निवर्तेत सङ्ग्रामात क्षात्रं धर्ममनुस्मरन ॥८७॥
87. samottamādhamai rājā tvāhūtaḥ pālayan prajāḥ ,
na nivarteta saṅgrāmāt kṣātraṁ dharmamanusmaran.
87. samottamādhamai rājā tvāhūtaḥ pālayan prajāḥ na
nivarteta saṅgrāmāt kṣātraṁ dharmamanusmaran
87. rājā samottamādhamai tvāhūtaḥ prajāḥ pālayan
saṅgrāmāt na nivarteta kṣātraṁ dharmam anusmaran
87. A king, whether equal, superior, or inferior (in rank), when called to battle to protect his subjects, should not retreat, remembering his warrior's duty (kṣātra dharma).
सङ्ग्रामेष्वनिवर्तित्वं प्रजानां चैव पालनम ।
शुश्रूषा ब्राह्मणानां च राज्ञां श्रेयस्करं परम ॥८८॥
88. saṅgrāmeṣvanivartitvaṁ prajānāṁ caiva pālanam ,
śuśrūṣā brāhmaṇānāṁ ca rājñāṁ śreyaskaraṁ param.
88. saṅgrāmeṣu anivartitvaṃ prajānām ca eva pālanam
śuśrūṣā brāhmaṇānām ca rājñām śreyaskaraṃ param
88. prajānām pālanam ca eva saṅgrāmeṣu anivartitvaṃ
brāhmaṇānām śuśrūṣā ca rājñām śreyaskaraṃ param
88. Not retreating from battles, the protection of subjects, and service to Brahmins is supreme well-being for kings.
आहवेषु मिथोऽन्योन्यं जिघांसन्तो महीक्षितः ।
युध्यमानाः परं शक्त्या स्वर्गं यान्त्यपराङ्मुखाः ॥८९॥
89. āhaveṣu mitho'nyonyaṁ jighāṁsanto mahīkṣitaḥ ,
yudhyamānāḥ paraṁ śaktyā svargaṁ yāntyaparāṅmukhāḥ.
89. āhaveṣu mitho 'nyonyam jighānsanto mahīkṣitaḥ
yudhyamānāḥ param śaktyā svargaṃ yānty aparāṅmukḥaḥ
89. mahīkṣitaḥ āhaveṣu mitho anyonyam jighānsanto
param śaktyā yudhyamānāḥ aparāṅmukḥaḥ svargaṃ yānti
89. In battles, wishing to kill each other, the kings, fighting with utmost power, go to heaven without turning back.
न कूटैरायुधैर्हन्याद युध्यमानो रणे रिपून ।
न कर्णिभिर्नापि दिग्धैर्नाग्निज्वलिततेजनैः ॥९०॥
90. na kūṭairāyudhairhanyād yudhyamāno raṇe ripūn ,
na karṇibhirnāpi digdhairnāgnijvalitatejanaiḥ.
90. na kūṭaiḥ āyudhaiḥ hanyāt yudhyamānaḥ raṇe ripūn na
karṇibhiḥ na api digdhaiḥ na agni jvalita tejanaiḥ
90. yudhyamānaḥ raṇe ripūn na kūṭaiḥ āyudhaiḥ hanyāt na
karṇibhiḥ na api digdhaiḥ na agni jvalita tejanaiḥ
90. While fighting in battle, one should not kill enemies with poisoned weapons, barbed arrows, poisoned weapons, or fire-hardened arrows.
न च हन्यात स्थलारूढं न क्लीबं न कृताञ्जलिम ।
न मुक्तकेशं नासीनं न तवास्मीति वादिनम ॥९१॥
91. na ca hanyāt sthalārūḍhaṁ na klībaṁ na kṛtāñjalim ,
na muktakeśaṁ nāsīnaṁ na tavāsmīti vādinam.
91. na ca hanyāt sthalārūḍhaṃ na klībaṃ na kṛtāñjalim
na muktakeśaṃ na āsīnaṃ na tavāsmīti vādinam
91. ca na sthalārūḍhaṃ na klībaṃ na kṛtāñjalim na
muktakeśaṃ na āsīnaṃ na tavāsmīti vādinam hanyāt
91. And one should not strike a man on horseback, nor a eunuch, nor one with folded hands, nor one with loosened hair, nor one who is seated, nor one who says 'I am yours'.
न सुप्तं न विसंनाहं न नग्नं न निरायुधम ।
नायुध्यमानं पश्यन्तं न परेण समागतम ॥९२॥
92. na suptaṁ na visaṁnāhaṁ na nagnaṁ na nirāyudham ,
nāyudhyamānaṁ paśyantaṁ na pareṇa samāgatam.
92. na suptam na viṣaṃnāhaṃ na nagnaṃ na nirāyudham
na ayudhyamānam paśyantam na pareṇa samāgatam
92. na suptam na viṣaṃnāhaṃ na nagnaṃ na nirāyudham
na ayudhyamānam na paśyantam na pareṇa samāgatam
92. One should not be seen sleeping, nor unarmored, nor naked, nor unarmed, nor fighting, nor engaged with another, nor having approached [the enemy].
नायुधव्यसनप्राप्तं नार्तं नातिपरिक्षतम ।
न भीतं न परावृत्तं सतां धर्ममनुस्मरन ॥९३॥
93. nāyudhavyasanaprāptaṁ nārtaṁ nātiparikṣatam ,
na bhītaṁ na parāvṛttaṁ satāṁ dharmamanusmaran.
93. na ayudhavyasanaprāptam na ārtaṃ na atiparīkṣatam
na bhītaṃ na parāvṛttam satāṃ dharmam anusmaran
93. na ayudhavyasanaprāptam na ārtaṃ na atiparīkṣatam
na bhītaṃ na parāvṛttam satāṃ dharmam anusmaran
93. Nor one who has fallen into distress with weapons, nor one wounded, nor one excessively wounded, nor one fearful, nor one who has turned back, remembering the dharma (innate constitution) of the virtuous.
यस्तु भीतः परावृत्तः सङ्ग्रामे हन्यते परैः ।
भर्तुर्यद दुष्कृतं किं चित तत सर्वं प्रतिपद्यते ॥९४॥
94. yastu bhītaḥ parāvṛttaḥ saṅgrāme hanyate paraiḥ ,
bharturyad duṣkṛtaṁ kiṁ cit tat sarvaṁ pratipadyate.
94. yaḥ tu bhītaḥ parāvṛttaḥ saṅgrāme hanyate paraiḥ
bhartuḥ yat duṣkṛtam kim ca tat sarvam pratipadyate
94. yaḥ tu bhītaḥ parāvṛttaḥ saṅgrāme paraiḥ hanyate
kim ca bhartuḥ yat duṣkṛtam tat sarvam pratipadyate
94. But he who, being fearful and having turned back, is killed by the enemy in battle, takes upon himself all the evil deeds (dus(kṛtam) [deeds]) of his master (bhartuḥ) that he may have done.
यत्चास्य सुकृतं किं चिदमुत्रार्थमुपार्जितम ।
भर्ता तत सर्वमादत्ते परावृत्तहतस्य तु ॥९५॥
95. yatcāsya sukṛtaṁ kiṁ cidamutrārthamupārjitam ,
bhartā tat sarvamādatte parāvṛttahatasya tu.
95. yat ca asya sukṛtam kim ca amutra artham upārjitam
bhartā tat sarvam ādatte parāvṛtta hatasya tu
95. yat ca asya kim ca sukṛtam amutra artham upārjitam
tu bhartā tat sarvam ādatte parāvṛtta hatasya
95. And whatever good deeds (sukṛtam) he has acquired for the sake of the afterlife (amutra-artham), the master (bhartā) takes all of that, but of the one who turned back and was killed (parāvr̥tta-hatasya).
रथाश्वं हस्तिनं छत्रं धनं धान्यं पशून स्त्रियः ।
सर्वद्रव्याणि कुप्यं च यो यज जयति तस्य तत ॥९६॥
96. rathāśvaṁ hastinaṁ chatraṁ dhanaṁ dhānyaṁ paśūn striyaḥ ,
sarvadravyāṇi kupyaṁ ca yo yaj jayati tasya tat.
राज्ञश्च दद्युरुद्धारमित्येषा वैदिकी श्रुतिः ।
राज्ञा च सर्वयोधेभ्यो दातव्यमपृथग्जितम ॥९७॥
97. rājñaśca dadyuruddhāramityeṣā vaidikī śrutiḥ ,
rājñā ca sarvayodhebhyo dātavyamapṛthagjitam.
एषोऽनुपस्कृतः प्रोक्तो योधधर्मः सनातनः ।
अस्माद धर्मान्न च्यवेत क्षत्रियो घ्नन रणे रिपून ॥९८॥
98. eṣo'nupaskṛtaḥ prokto yodhadharmaḥ sanātanaḥ ,
asmād dharmānna cyaveta kṣatriyo ghnan raṇe ripūn.
अलब्धं चैव लिप्सेत लब्धं रक्षेत प्रयत्नतः ।
रक्षितं वर्धयेच्चैव वृद्धं पात्रेषु निक्षिपेत ॥९९॥
99. alabdhaṁ caiva lipseta labdhaṁ rakṣet prayatnataḥ ,
rakṣitaṁ vardhayeccaiva vṛddhaṁ pātreṣu nikṣipet.
एतच्चतुर्विधं विद्यात पुरुषार्थप्रयोजनम ।
अस्य नित्यमनुष्ठानं सम्यक कुर्यादतन्द्रितः ॥१००॥
100. etaccaturvidhaṁ vidyāt puruṣārthaprayojanam ,
asya nityamanuṣṭhānaṁ samyak kuryādatandritaḥ.
अलब्धमिच्छेद दण्डेन लब्धं रक्षेदवेक्षया ।
रक्षितं वर्धयेद वृद्ध्या वृद्धं पात्रेषु निक्षिपेत ॥१०१॥
101. alabdhamicched daṇḍena labdhaṁ rakṣedavekṣayā ,
rakṣitaṁ vardhayed vṛddhyā vṛddhaṁ pātreṣu nikṣipet.
नित्यमुद्यतदण्डः स्यान्नित्यं विवृतपौरुषः ।
नित्यं संवृतसंवार्यो नित्यं छिद्रानुसार्यरेः ॥१०२॥
102. nityamudyatadaṇḍaḥ syānnityaṁ vivṛtapauruṣaḥ ,
nityaṁ saṁvṛtasaṁvāryo nityaṁ chidrānusāryareḥ.
नित्यमुद्यतदण्डस्य कृत्स्नमुद्विजते जगत ।
तस्मात सर्वाणि भूतानि दण्डेनैव प्रसाधयेत ॥१०३॥
103. nityamudyatadaṇḍasya kṛtsnamudvijate jagat ,
tasmāt sarvāṇi bhūtāni daṇḍenaiva prasādhayet.
अमाययैव वर्तेत न कथं चन मायया ।
बुध्येतारिप्रयुक्तां च मायां नित्यं सुसंवृतः ॥१०४॥
104. amāyayaiva varteta na kathaṁ cana māyayā ,
budhyetāriprayuktāṁ ca māyāṁ nityaṁ susaṁvṛtaḥ.
104. amāyayā eva varteta na kathaṃ cana māyayā
budhyetāripraduktāṃ ca māyāṃ nityaṃ susaṃvṛtaḥ
104. One should act with sincerity and without any deceit, never through trickery. Always remaining well-protected, one should understand the deceptive stratagems employed by enemies.
नास्य छिद्रं परो विद्याद विद्यात्छिद्रं परस्य च ।
गूहेत कूर्म इवाङ्गानि रक्षेद विवरमात्मनः ॥१०५॥
105. nāsya chidraṁ paro vidyād vidyātchidraṁ parasya ca ,
gūhet kūrma ivāṅgāni rakṣed vivaramātmanaḥ.
105. nāsya chidraṃ paro vidyād vidyācchidraṃ parasya
ca gūheta kūrma ivāṅgāni rakṣed vivaramātmanaḥ
105. Let no one know your vulnerability; know the vulnerability of your opponent. Conceal your limbs like a tortoise, and protect your own weaknesses.
बकवत्चिन्तयेदर्थान सिंहवत्च पराक्रमे ।
वृकवत्चावलुम्पेत शशवत्च विनिष्पतेत ॥१०६॥
106. bakavatcintayedarthān siṁhavatca parākrame ,
vṛkavatcāvalumpeta śaśavatca viniṣpatet.
106. bakavat cintayed arthān siṃhavat ca parākrame
vṛkavat cāvalumpeta śaśavat ca viniṣpated
106. One should contemplate wealth like a crane (waiting patiently), and act with valor like a lion. One should seize opportunities like a wolf, and retreat like a hare when necessary.
एवं विजयमानस्य येऽस्य स्युः परिपन्थिनः ।
तानानयेद वशं सर्वान सामादिभिरुपक्रमैः ॥१०७॥
107. evaṁ vijayamānasya ye'sya syuḥ paripanthinaḥ ,
tānānayed vaśaṁ sarvān sāmādibhirupakramaiḥ.
107. evaṃ vijayamānasya ye ’sya syuḥ paripaṇṭhinaḥ
tān ānayet vaśaṃ sarvān sāmādhibhirupakramaiḥ
107. Thus, for one who is victorious, whoever his opponents may be, he should bring them all under control through various strategies such as conciliation, etc.
यदि ते तु न तिष्ठेयुरुपायैः प्रथमैस्त्रिभिः ।
दण्डेनैव प्रसह्यैतांशनकैर्वशमानयेत ॥१०८॥
108. yadi te tu na tiṣṭheyurupāyaiḥ prathamaistribhiḥ ,
daṇḍenaiva prasahyaitāṁśanakairvaśamānayet.
108. yadi te tu na tiṣṭheyuḥ upāyaiḥ prathamaiḥ tribhiḥ
daṇḍena eva prasahya etān śaṅkaśakaiḥ vaśam ānayet
108. yadi te tu tribhiḥ prathamaiḥ upāyaiḥ na tiṣṭheyuḥ tadā
etān śaṅkaśakaiḥ daṇḍena eva prasahya vaśam ānayet
108. If they do not obey through the first three means, then one should bring them under control by force with the rod, little by little.
सामादीनामुपायानां चतुर्णामपि पण्डिताः ।
सामदण्डौ प्रशंसन्ति नित्यं राष्ट्राभिवृद्धये ॥१०९॥
109. sāmādīnāmupāyānāṁ caturṇāmapi paṇḍitāḥ ,
sāmadaṇḍau praśaṁsanti nityaṁ rāṣṭrābhivṛddhaye.
109. sāmādīnām upāyānām caturṇām api paṇḍitāḥ sāma
daṇḍau praśaṅsanti nityam rāṣṭrabhivṛddhaye
109. sāmādīnām caturṇām upāyānām api paṇḍitāḥ nityam
sāma daṇḍau rāṣṭrabhivṛddhaye praśaṅsanti
109. Indeed, the learned praise the two, conciliation (sāman) and punishment (daṇḍa), for the constant growth of the kingdom, among the four means beginning with conciliation.
यथोद्धरति निर्दाता कक्षं धान्यं च रक्षति ।
तथा रक्षेन्नृपो राष्ट्रं हन्याच्च परिपन्थिनः ॥११०॥
110. yathoddharati nirdātā kakṣaṁ dhānyaṁ ca rakṣati ,
tathā rakṣennṛpo rāṣṭraṁ hanyācca paripanthinaḥ.
110. yathā uddharati nirdātā kakṣam dhānyam ca rakṣati
tathā rakṣet nṛpaḥ rāṣṭram hantyāt ca paripanthinḥ
110. yathā nirdātā kakṣam uddharati dhānyam ca rakṣati
tathā nṛpaḥ rāṣṭram rakṣet ca paripanthinḥ hantyāt
110. Just as a thresher separates chaff from grain and protects the grain, so should a king protect the kingdom and destroy the enemies.
मोहाद राजा स्वराष्ट्रं यः कर्षयत्यनवेक्षया ।
सोऽचिराद भ्रश्यते राज्यात्जीवितात्च सबान्धवः ॥१११॥
111. mohād rājā svarāṣṭraṁ yaḥ karṣayatyanavekṣayā ,
so'cirād bhraśyate rājyātjīvitātca sabāndhavaḥ.
111. mohāt rājā svarāṣṭram yaḥ karṣayati anavekṣayā
saḥ acirāt bhraśyate rājyāt jīvitāt ca sabāndhavaḥ
111. yaḥ rājā mohāt anavekṣayā svarāṣṭram karṣayati
saḥ acirāt sabāndhavaḥ rājyāt jīvitāt ca bhraśyate
111. The king who, out of ignorance or carelessness, impoverishes his own kingdom, quickly loses his kingdom and his life, along with his relatives.
शरीरकर्षणात प्राणाः क्षीयन्ते प्राणिनां यथा ।
तथा राज्ञामपि प्राणाः क्षीयन्ते राष्ट्रकर्षणात ॥११२॥
112. śarīrakarṣaṇāt prāṇāḥ kṣīyante prāṇināṁ yathā ,
tathā rājñāmapi prāṇāḥ kṣīyante rāṣṭrakarṣaṇāt.
112. śarīrakarṣaṇāt prāṇaḥ kṣīyante prāṇinām yathā
tathā rājñām api prāṇaḥ kṣīyante rāṣṭrakarṣaṇāt
112. Just as the life force (prāṇa) of living beings wanes from the emaciation of the body, similarly, the life force of kings wanes from the emaciation of the state (rāṣṭra).
राष्ट्रस्य सङ्ग्रहे नित्यं विधानमिदमाचरेत ।
सुसङ्गृहीतराष्ट्रे हि पार्थिवः सुखमेधते ॥११३॥
113. rāṣṭrasya saṅgrahe nityaṁ vidhānamidamācaret ,
susaṅgṛhītarāṣṭre hi pārthivaḥ sukhamedhate.
113. rāṣṭrasya saṃgrahe nityam vidhānam ācaret
su-saṃgṛhīta-rāṣṭre hi pārthivaḥ sukham edhate
113. One should always practice this method for the consolidation of the state (rāṣṭra). Indeed, a king thrives happily in a well-consolidated state (su-saṃgṛhīta-rāṣṭra).
द्वयोस्त्रयाणां पञ्चानां मध्ये गुल्ममधिष्ठितम ।
तथा ग्रामशतानां च कुर्याद राष्ट्रस्य सङ्ग्रहम ॥११४॥
114. dvayostrayāṇāṁ pañcānāṁ madhye gulmamadhiṣṭhitam ,
tathā grāmaśatānāṁ ca kuryād rāṣṭrasya saṅgraham.
114. dvyos trayaṇām pañcānām madhye gulmam adhiṣṭhitam
tathā grāmaśatānām ca kuryāt rāṣṭrasya saṃgraham
114. One should establish an administrative unit (gulma) among groups of two, three, or five villages, and similarly for hundreds of villages, for the consolidation of the state (rāṣṭra).
ग्रामस्याधिपतिं कुर्याद दशग्रामपतिं तथा ।
विंशतीशं शतेशं च सहस्रपतिमेव च ॥११५॥
115. grāmasyādhipatiṁ kuryād daśagrāmapatiṁ tathā ,
viṁśatīśaṁ śateśaṁ ca sahasrapatimeva ca.
115. grāmasya adhipatim kuryāt daśa-grāma-patim
tathā viṃśatīśam śateśam ca sahasra-patim eva ca
115. One should appoint a lord of the village, and similarly a lord of ten villages, a lord of twenty, a lord of a hundred, and even a lord of a thousand.
ग्रामदोषान समुत्पन्नान ग्रामिकः शनकैः स्वयम ।
शंसेद ग्रामदशेशाय दशेशो विंशतीशिने ॥११६॥
116. grāmadoṣān samutpannān grāmikaḥ śanakaiḥ svayam ,
śaṁsed grāmadaśeśāya daśeśo viṁśatīśine.
116. grāmadōṣān samutpannān grāmikaḥ śanakaiḥ
svayam śansēd grāmadāśēśāya daśēśō viṃśatīśinē
116. grāmikaḥ svayam samutpannān grāmadōṣān śanakaiḥ
grāmadāśēśāya śansēd daśēśō viṃśatīśinē
116. The village chief (grāmika), having observed the village faults (grāmadoṣān) that have arisen, should gradually report them himself to the chief of ten villages (grāmaśateśāya). The chief of ten villages should then report them to the chief of twenty villages (viṃśatiśine).
विंशतीशस्तु तत सर्वं शतेशाय निवेदयेत ।
शंसेद ग्रामशतेशस्तु सहस्रपतये स्वयम ॥११७॥
117. viṁśatīśastu tat sarvaṁ śateśāya nivedayet ,
śaṁsed grāmaśateśastu sahasrapataye svayam.
117. viṃśatīśastu tataḥ sarvaṃ śatēśāya nivēdayēta
śansēda grāmaśatēśastu sahasrapatayē svayam
117. tataḥ viṃśatīśaḥ sarvaṃ śatēśāya nivēdayēta
grāmaśatēśaḥ svayam sahasrapatayē śansēda
117. The chief of twenty villages should then report everything to the chief of a hundred villages. The chief of a hundred villages should report to the lord of a thousand villages himself.
यानि राजप्रदेयानि प्रत्यहं ग्रामवासिभिः ।
अन्नपानेन्धनादीनि ग्रामिकस्तान्यवाप्नुयात ॥११८॥
118. yāni rājapradeyāni pratyahaṁ grāmavāsibhiḥ ,
annapānendhanādīni grāmikastānyavāpnuyāt.
118. yāni rājapanēyāni pratyahaṃ grāmavāsibhiḥ
annapānēndhanādīni grāmikastānyavāpnuyāta
118. grāmavāsibhiḥ pratyahaṃ rājapanēyāni yāni
annapānēndhanādīni ca tāni grāmikaḥ avāpnuyāta
118. Whatever is to be given to the king daily by the villagers, such as food, drink, and fuel, the village chief should receive.
दशी कुलं तु भुञ्जीत विंशी पञ्च कुलानि च ।
ग्रामं ग्रामशताध्यक्षः सहस्राधिपतिः पुरम ॥११९॥
119. daśī kulaṁ tu bhuñjīta viṁśī pañca kulāni ca ,
grāmaṁ grāmaśatādhyakṣaḥ sahasrādhipatiḥ puram.
119. daśī kulaṃ tu bhuñjīta viṃśī pañca kulāni ca
grāmaṃ grāmaśatādhyakṣaḥ sahasrādhipatiḥ puram
119. tu daśī pañca kulāni viṃśī grāmaṃ
grāmaśatādhyakṣaḥ sahasrādhipatiḥ puram bhuñjīta
119. The chief of ten villages (daśī) should manage ten households (kula), the chief of twenty villages (viṃśī) should manage five households. The chief of a hundred villages (grāmaśatādhyakṣaḥ) should manage a village (grāma), and the lord of a thousand villages (sahasrādhipatiḥ) should manage a city (pura).
तेषां ग्राम्याणि कार्यानि पृथक्कार्याणि चैव हि ।
राज्ञोऽन्यः सचिवः स्निग्धस्तानि पश्येदतन्द्रितः ॥१२०॥
120. teṣāṁ grāmyāṇi kāryāni pṛthakkāryāṇi caiva hi ,
rājño'nyaḥ sacivaḥ snigdhastāni paśyedatandritaḥ.
120. teṣām grāmyāṇi kāryāṇi pṛthakkāryāṇi ca eva hi rājñaḥ
anyaḥ sacivaḥ snigdhaḥ tāni paśyeta atandritaḥ
120. hi rājñaḥ anyaḥ snigdhaḥ sacivaḥ teṣām grāmyāṇi
pṛthakkāryāṇi ca eva tāni atandritaḥ paśyeta
120. Their rural affairs, and also those that are separate, should be handled by another minister of the king, who is affectionate and attentive.
नगरे नगरे चैकं कुर्यात सर्वार्थचिन्तकम ।
उच्चैःस्थानं घोररूपं नक्षत्राणामिव ग्रहम ॥१२१॥
121. nagare nagare caikaṁ kuryāt sarvārthacintakam ,
uccaiḥsthānaṁ ghorarūpaṁ nakṣatrāṇāmiva graham.
121. nagare nagare ca ekam kuryāt sarvārthacintakam
uccaiḥsthānam ghorarūpam nakṣatrāṇām iva graham
121. ca ekam sarvārthacintakam nagare nagare uccaiḥsthānam
ghorarūpam graham iva nakṣatrāṇām kuryāt
121. In every city, one person should be appointed to consider all objectives. He should hold a high position, formidable in appearance, like a planet among the stars.
स ताननुपरिक्रामेत सर्वानेव सदा स्वयम ।
तेषां वृत्तं परिणयेत सम्यग राष्ट्रेषु तत्चरैः ॥१२२॥
122. sa tānanuparikrāmet sarvāneva sadā svayam ,
teṣāṁ vṛttaṁ pariṇayet samyag rāṣṭreṣu tatcaraiḥ.
122. sa tān anuparikrāmeta sarvān eva sadā svayam
teṣām vṛttam pariṇayeta samyak rāṣṭreṣu tatcaraiḥ
122. sa svayam sadā sarvān eva tān anuparikrāmeta
teṣām vṛttam samyak rāṣṭreṣu tatcaraiḥ pariṇayeta
122. He should always personally go around and inspect them all. Their conduct should be properly understood and managed through those agents in the states.
राज्ञो हि रक्षाधिकृताः परस्वादायिनः शठाः ।
भृत्या भवन्ति प्रायेण तेभ्यो रक्षेदिमाः प्रजाः ॥१२३॥
123. rājño hi rakṣādhikṛtāḥ parasvādāyinaḥ śaṭhāḥ ,
bhṛtyā bhavanti prāyeṇa tebhyo rakṣedimāḥ prajāḥ.
123. rājñaḥ hi rakṣādhikṛtāḥ parasvādāyinaḥ śaṭhāḥ
bhṛtyā bhavanti prāyeṇa tebhyaḥ rakṣet imāḥ prajāḥ
123. hi rājñaḥ rakṣādhikṛtāḥ prāyeṇa śaṭhāḥ parasvādāyinaḥ
bhṛtyā bhavanti tebhyaḥ imāḥ prajāḥ rakṣet
123. Indeed, those appointed by the king for protection are often greedy, deceitful servants. From them, these subjects should be protected.
ये कार्यिकेभ्योऽर्थमेव गृह्णीयुः पापचेतसः ।
तेषां सर्वस्वमादाय राजा कुर्यात प्रवासनम ॥१२४॥
124. ye kāryikebhyo'rthameva gṛhṇīyuḥ pāpacetasaḥ ,
teṣāṁ sarvasvamādāya rājā kuryāt pravāsanam.
124. ye kāryikebhyo 'rtham eva gṛhṇīyuḥ pāpacetasaḥ
teṣāṃ sarvasvam ādāya rājā kuryāt pravāsanam
124. Those wicked-minded individuals who would take money only from the artisans should have all their possessions confiscated by the king, who should then banish them.
राजा कर्मसु युक्तानां स्त्रीणां प्रेष्यजनस्य च ।
प्रत्यहं कल्पयेद वृत्तिं स्थानं कर्मानुरूपतः ॥१२५॥
125. rājā karmasu yuktānāṁ strīṇāṁ preṣyajanasya ca ,
pratyahaṁ kalpayed vṛttiṁ sthānaṁ karmānurūpataḥ.
125. rājā karmasu yuktānāṃ strīṇāṃ preṣyajanasya ca
pratyahaṃ kalpayed vṛttiṃ sthānaṃ karmānurūpataḥ
125. The king should arrange daily maintenance and lodging, appropriate to their work, for those engaged in work, for women, and for servants.
पणो देयोऽवकृष्टस्य षडुत्कृष्टस्य वेतनम ।
षाण्मासिकस्तथाऽच्छादो धान्यद्रोणस्तु मासिकः ॥१२६॥
126. paṇo deyo'vakṛṣṭasya ṣaḍutkṛṣṭasya vetanam ,
ṣāṇmāsikastathā'cchādo dhānyadroṇastu māsikaḥ.
126. paṇo deyo 'vakṛṣṭasya ṣaḍ utkr̥ṣṭasya vedanam
ṣāṇmāsikas tathā 'cchādaḥ dhānyadroṇas tu māśikaḥ
126. A 'paṇa' should be given as wages to the lowest performer, and six (paṇas) to the highest. Likewise, a six-monthly provision (for clothing), and a 'dhānya droṇa' monthly.
क्रयविक्रयमध्वानं भक्तं च सपरिव्ययम ।
योगक्षेमं च संप्रेक्ष्य वणिजो दापयेत करान ॥१२७॥
127. krayavikrayamadhvānaṁ bhaktaṁ ca saparivyayam ,
yogakṣemaṁ ca saṁprekṣya vaṇijo dāpayet karān.
127. kravikrayam adhvānaṃ bhaktaṃ ca saparivyayam
yogakṣemaṃ ca saṃprekṣya vaṇijo dāpayet karān
127. After considering the cost of purchase and sale, travel expenses, food, and other expenditures, and also the general welfare and security, the king should levy taxes on merchants.
यथा फलेन युज्येत राजा कर्ता च कर्मणाम ।
तथाऽवेक्ष्य नृपो राष्ट्रे कल्पयेत सततं करान ॥१२८॥
128. yathā phalena yujyeta rājā kartā ca karmaṇām ,
tathā'vekṣya nṛpo rāṣṭre kalpayet satataṁ karān.
128. yathā phalena yujyeta rājā kartā ca karmaṇām
tathā avekṣya nṛpaḥ rāṣṭre kalpayeta satataṃ karān
128. yathā rājā karmaṇām kartā phalena yujyeta ca
tathā nṛpaḥ avekṣya satataṃ rāṣṭre karān kalpayeta
128. Just as a king, who is the doer of actions, becomes associated with the fruit (of those actions), similarly, a ruler, having considered it, should always establish taxes in the kingdom.
यथाऽल्पाल्पमदन्त्याद्यं वार्योकोवत्सषट्पदाः ।
तथाऽल्पाल्पो ग्रहीतव्यो राष्ट्राद राज्ञाब्दिकः करः ॥१२९॥
129. yathā'lpālpamadantyādyaṁ vāryokovatsaṣaṭpadāḥ ,
tathā'lpālpo grahītavyo rāṣṭrād rājñābdikaḥ karaḥ.
129. yathā alpālpam adanty ādyaṃ vāryokā vatsa ṣaṭpadāḥ
tathā alpālpam grahītavyo rāṣṭrāt rājñā ābdikaḥ karaḥ
129. yathā vāryokā vatsa ṣaṭpadāḥ ca ādyaṃ alpālpam adanti
tathā rājñā rāṣṭrāt ābdikaḥ karaḥ alpālpam grahītavyo
129. Just as the leech, the calf, and the bee eat little by little, so should a king collect an annual tax from the kingdom, little by little.
पञ्चाशद्भाग आदेयो राज्ञा पशुहिरण्ययोः ।
धान्यानामष्टमो भागः षष्ठो द्वादश एव वा ॥१३०॥
130. pañcāśadbhāga ādeyo rājñā paśuhiraṇyayoḥ ,
dhānyānāmaṣṭamo bhāgaḥ ṣaṣṭho dvādaśa eva vā.
130. pañcāśad bhāga āddeyo rājñā paśu hiraṇyayoh
dhānyānām aṣṭamo bhāgaḥ ṣaṣṭho dvādaśa eva vā
130. pañcāśad bhāgaḥ paśu hiraṇyayoh rājñā āddeyo
dhānyānām aṣṭamaḥ bhāgaḥ ṣaṣṭhaḥ dvādaśaḥ eva vā
130. One-fiftieth part should be taken by the king from cattle and gold. From grains, the eighth part, or the sixth, or the twelfth.
आददीताथ षड्भागं द्रुमान समधुसर्पिषाम ।
गन्धौषधिरसानां च पुष्पमूलफलस्य च ॥१३१॥
131. ādadītātha ṣaḍbhāgaṁ drumān samadhusarpiṣām ,
gandhauṣadhirasānāṁ ca puṣpamūlaphalasya ca.
131. ādadedāt atha ṣaḍbhāgaṃ drumān samadhu sarpiṣām
gandha oṣadhi rasānām ca puṣpa mūla phalasya ca
131. atha drumān samadhu sarpiṣām gandha oṣadhi
rasānām puṣpa mūla phalasya ca ṣaḍbhāgaṃ ādadedāt
131. Then, one-sixth part should be taken from trees of honey and ghee, and from fragrant substances, medicines, juices, flowers, roots, and fruits.
पत्रशाकतृणानां च चर्मणां वैदलस्य च ।
मृन्मयानां च भाण्डानां सर्वस्याश्ममयस्य च ॥१३२॥
132. patraśākatṛṇānāṁ ca carmaṇāṁ vaidalasya ca ,
mṛnmayānāṁ ca bhāṇḍānāṁ sarvasyāśmamayasya ca.
132. patraśākatṛṇānāṃ ca carmaṇāṃ vaidalasya ca
mṛnmayānāṃ ca bhāṇḍānāṃ sarvasyāśmamayasya ca
132. And of leaf-vegetables, grass, leather, and leather products; also of earthen pots and all things made of stone.
म्रियमाणोऽप्याददीत न राजा श्रोत्रियात करम ।
न च क्षुधाऽस्य संसीदेत्श्रोत्रियो विषये वसन ॥१३३॥
133. mriyamāṇo'pyādadīta na rājā śrotriyāt karam ,
na ca kṣudhā'sya saṁsīdetśrotriyo viṣaye vasan.
133. mriyamāṇo'pyādadīta na rājā śrotriyāt karam na
ca kṣudhā'sya saṃsīdetśrotriyo viṣaye vasan
133. Even when dying, a king should not collect taxes from a learned brahmin (śrotriya). Nor should a learned brahmin (śrotriya), living in his kingdom, suffer from hunger.
यस्य राज्ञस्तु विषये श्रोत्रियः सीदति क्षुधा ।
तस्यापि तत क्षुधा राष्ट्रमचिरेणैव सीदति ॥१३४॥
134. yasya rājñastu viṣaye śrotriyaḥ sīdati kṣudhā ,
tasyāpi tat kṣudhā rāṣṭramacireṇaiva sīdati.
134. yasya rājñastu viṣaye śrotriyaḥ sīdati kṣudhā
tasyāpi tataḥ kṣudhā rāṣṭramacireṇaiva sīdati
134. If in the kingdom of a king, a learned brahmin (śrotriya) suffers from hunger, then his kingdom also, along with him, will soon suffer from hunger.
श्रुतवृत्ते विदित्वाऽस्य वृत्तिं धर्म्यां प्रकल्पयेत ।
संरक्षेत सर्वतश्चैनं पिता पुत्रमिवौरसम ॥१३५॥
135. śrutavṛtte viditvā'sya vṛttiṁ dharmyāṁ prakalpayet ,
saṁrakṣet sarvataścainaṁ pitā putramivaurasam.
135. śrutavṛtte viditvā'sya vṛttiṃ dharmyāṃ prakalpayet
saṃrakṣeta sarvataśchainaṃ pitā putramivaurasam
135. After knowing his learning, conduct, and livelihood, one should establish a righteous way of life for him and protect him from all sides, just as a father protects his adopted son.
संरक्ष्यमाणो राज्ञा यं कुरुते धर्ममन्वहम ।
तेनायुर्वर्धते राज्ञो द्रविणं राष्ट्रमेव च ॥१३६॥
136. saṁrakṣyamāṇo rājñā yaṁ kurute dharmamanvaham ,
tenāyurvardhate rājño draviṇaṁ rāṣṭrameva ca.
136. saṃrakṣyamāṇo rājñā yaṃ kurute dharmam anvaham
tenāyurvardhate rājño dravarṇaṃ rāṣṭram eva ca
136. rājñā saṃrakṣyamāṇo yaṃ dharmam anvaham kurute
tena rājñaḥ āyuḥ vardhate dravarṇaṃ rāṣṭram eva ca
136. The king who, under protection, practices his inherent constitution (dharma) daily, his longevity, wealth, and even his kingdom increase.
यत किं चिदपि वर्षस्य दापयेत करसंज्ञितम ।
व्यवहारेण जीवन्तं राजा राष्ट्रे पृथग्जनम ॥१३७॥
137. yat kiṁ cidapi varṣasya dāpayet karasaṁjñitam ,
vyavahāreṇa jīvantaṁ rājā rāṣṭre pṛthagjanam.
137. yata kiṃ cidapi varṣasya dāpayeta karasaṃjñitam
vyavahāreṇa jīvantaṃ rājā rāṣṭre pṛthagjanam
137. rājā rāṣṭre vyavahāreṇa jīvantaṃ pṛthagjanam
yataḥ kiṃcit api varṣasya karasaṃjñitam dāpayeta
137. Whatever tax is to be paid in a year, the king should collect it from a common person (pṛthagjana) living by trade within the realm.
कारुकान शिल्पिनश्चैव शूद्रांश्चात्मोपजीविनः ।
एकैकं कारयेत कर्म मासि मासि महीपतिः ॥१३८॥
138. kārukān śilpinaścaiva śūdrāṁścātmopajīvinaḥ ,
ekaikaṁ kārayet karma māsi māsi mahīpatiḥ.
138. kārukān śilpinaś caiva śūdrāṃś cātmapopajivinaḥ
ekaikaṃ kārayeta karma masi masi mahīpatiḥ
138. mahipatiḥ kārukān śilpinaḥ caiva śūdrān ca
ātmopajivinaḥ ekaikaṃ karma masi masi kārayeta
138. The king (mahipatiḥ) should have each of them perform one task every month: artisans (kārukān), craftsmen (śilpinaḥ), and śūdras (śūdrān) who live by their own work.
नोच्छिन्द्यादात्मनो मूलं परेषां चातितृष्णया ।
उच्छिन्दन ह्यात्मनो मूलमात्मानं तांश्च पीडयेत ॥१३९॥
139. nocchindyādātmano mūlaṁ pareṣāṁ cātitṛṣṇayā ,
ucchindan hyātmano mūlamātmānaṁ tāṁśca pīḍayet.
139. nochindyādātmano mūlaṃ pareṣāṃ cātitiṛṣṇayā
uchindana hyātmano mūlam ātmānaṃ tāṃś ca pīḍayeta
139. ātmano mūlam pareṣāṃ mūlam ca atiṛṣṇayā na uchindyāt
hi uchindana ātmanaḥ mūlam ātmānam ca tāṃś ca pīḍayeta
139. Due to excessive greed, one should not cut off one's own root (source of income/support) or that of others. Indeed, cutting off one's own root causes suffering to oneself and to them.
तीक्ष्णश्चैव मृदुश्च स्यात कार्यं वीक्ष्य महीपतिः ।
तीक्ष्णश्चैव मृदुश्चैव राज भवति सम्मतः ॥१४०॥
140. tīkṣṇaścaiva mṛduśca syāt kāryaṁ vīkṣya mahīpatiḥ ,
tīkṣṇaścaiva mṛduścaiva rāja bhavati sammataḥ.
140. tīkṣṇaḥ ca eva mṛduḥ ca eva syāt kāryam vīkṣya mahīpatiḥ
tīkṣṇaḥ ca eva mṛduḥ ca eva rāja bhava ti sammataḥ
140. mahīpatiḥ kāryam vīkṣya tīkṣṇaḥ ca eva mṛduḥ ca eva
syāt rāja tīkṣṇaḥ ca eva mṛduḥ ca eva sammataḥ bhava ti
140. A king (mahipatiḥ), after assessing the situation, should be both firm and gentle. Indeed, O king (rāja), one who is both firm and gentle is respected.
अमात्यमुख्यं धर्मज्ञं प्राज्ञं दान्तं कुलोद्गतम ।
स्थापयेदासने तस्मिन खिन्नः कार्यैक्षणे नृणाम ॥१४१॥
141. amātyamukhyaṁ dharmajñaṁ prājñaṁ dāntaṁ kulodgatam ,
sthāpayedāsane tasmin khinnaḥ kāryaikṣaṇe nṛṇām.
141. amātyamukhyaṃ dharmam prājñaṃ dāntaṃ kulōdgatama
sthāpayet āsane tasmin khinnaḥ kāryaiKṣaṇe nṛṇām
141. nṛṇām kāryaiKṣaṇe khinnaḥ na sthāpayet amātyamukhyaṃ
dharmam prājñaṃ dāntaṃ kulōdgatama tasmin āsane
141. One should appoint to that position a chief minister (amātyamukhyaṃ) who is knowledgeable in dharma (dharmam), wise (prājñaṃ), self-controlled (dāntaṃ), and of good lineage (kulōdgatama). He should be the one who is not weary of inspecting the affairs (kāryaiKṣaṇe) of the people (nṛṇām).
एवं सर्वं विधायैदमितिकर्तव्यमात्मनः ।
युक्तश्चैवाप्रमत्तश्च परिरक्षेदिमाः प्रजाः ॥१४२॥
142. evaṁ sarvaṁ vidhāyaidamitikartavyamātmanaḥ ,
yuktaścaivāpramattaśca parirakṣedimāḥ prajāḥ.
142. evam sarvam vidhāya idam iti kartavyam ātmanaḥ
yuktaḥ ca eva apramattaḥ ca parirakṣet imāḥ prajāḥ
142. ātmanaḥ idam iti kartavyam sarvam evam vidhāya
yuktaḥ ca eva apramattaḥ ca parirakṣet imāḥ prajāḥ
142. Having thus accomplished all this that is to be done (iti kartavyam) by oneself (ātmanaḥ), one should protect these subjects (imāḥ prajāḥ), being competent (yuktaḥ) and vigilant (apramattaḥ).
विक्रोशन्त्यो यस्य राष्ट्राद ह्रियन्ते दस्युभिः प्रजाः ।
संपश्यतः सभृत्यस्य मृतः स न तु जीवति ॥१४३॥
143. vikrośantyo yasya rāṣṭrād hriyante dasyubhiḥ prajāḥ ,
saṁpaśyataḥ sabhṛtyasya mṛtaḥ sa na tu jīvati.
143. vikrośantyaḥ yasya rāsṭrāt hriyante dasyubhiḥ prajāḥ
sampashyataḥ sa bhṛtyasya mṛtaḥ saḥ na tu jīvati
143. yasya rāsṭrāt prajāḥ vikrośantyaḥ dasyubhiḥ hriyante
sampashyataḥ sa bhṛtyasya saḥ mṛtaḥ na tu jīvati
143. If the subjects (prajāḥ) of a kingdom (rāsṭrāt) are carried away (hriyante) by robbers (dasyubhiḥ) while crying out (vikrośantyaḥ), and the ruler (yasya) sees it (sampashyataḥ) even with his servants (sabhr̥tyasya), he is dead (mr̥taḥ saḥ), not truly alive (na tu jīvati).
क्षत्रियस्य परो धर्मः प्रजानामेव पालनम ।
निर्दिष्टफलभोक्ता हि राजा धर्मेण युज्यते ॥१४४॥
144. kṣatriyasya paro dharmaḥ prajānāmeva pālanam ,
nirdiṣṭaphalabhoktā hi rājā dharmeṇa yujyate.
144. kṣatriyasya paraḥ dharmaḥ prajānām eva pālanaṃ
niirdiṣṭaphalabhoktā hi rājā dharmeṇa yujyate
144. kṣatriyasya paraḥ dharmaḥ prajānām eva pālanaṃ
hi rājā niirdiṣṭaphalabhoktā dharmeṇa yujyate
144. The highest duty (dharma) of a kshatriya is the protection of his subjects. Indeed, the king, who enjoys the fruits of his actions as prescribed, is established in his (dharma).
उत्थाय पश्चिमे यामे कृतशौचः समाहितः ।
हुताग्निर्ब्राह्मणांश्चार्च्य प्रविशेत स शुभां सभाम ॥१४५॥
145. utthāya paścime yāme kṛtaśaucaḥ samāhitaḥ ,
hutāgnirbrāhmaṇāṁścārcya praviśet sa śubhāṁ sabhām.
145. utthāya paścime yāme kṛtaśaucaḥ samāhitaḥ
hutāgnirbrāhmaṇāṃśchārcya praviśeta sa śubhāṃ sabhām
145. saḥ paścime yāme utthāya kṛtaśaucaḥ samāhitaḥ
hutāgniḥ brāhmaṇāṃś ca ārcya śubhāṃ sabhām praviśeta
145. Rising in the last watch of the night, having purified himself and being composed, having honored the fire ritual (homa) and the brahmins, he should enter the auspicious assembly hall.
तत्र स्थितः प्रजाः सर्वाः प्रतिनन्द्य विसर्जयेत ।
विसृज्य च प्रजाः सर्वा मन्त्रयेत सह मन्त्रिभिः ॥१४६॥
146. tatra sthitaḥ prajāḥ sarvāḥ pratinandya visarjayet ,
visṛjya ca prajāḥ sarvā mantrayet saha mantribhiḥ.
146. tatra sthitaḥ prajāḥ sarvāḥ pratinandya visarjayeta
| visarjya ca prajāḥ sarvā mantrayeta saha mantribhiḥ
146. tatra sthitaḥ saḥ sarvāḥ prajāḥ pratinandya visarjayeta
sarvāḥ prajāḥ visarjya ca mantriabhiḥ saha mantrayeta
146. There, having welcomed all the subjects, he should dismiss them. After dismissing all the subjects, he should deliberate with his ministers.
गिरिपृष्ठं समारुह्य प्रासादं वा रहोगतः ।
अरण्ये निःशलाके वा मन्त्रयेदविभावितः ॥१४७॥
147. giripṛṣṭhaṁ samāruhya prāsādaṁ vā rahogataḥ ,
araṇye niḥśalāke vā mantrayedavibhāvitaḥ.
147. giripṛṣṭhaṃ samāruhya prāsādaṃ vā rahogataḥ
araṇye niḥśalāke vā mantrayedavibhāvitaḥ
147. saḥ giripṛṣṭhaṃ samāruhya vā prāsādaṃ rahogataḥ
vā araṇye niḥśalāke avibhāvitaḥ mantrayeta
147. Having ascended a mountaintop or a palace, or being in privacy, or in a forest without interruption, he should deliberate without being observed.
यस्य मन्त्रं न जानन्ति समागम्य पृथग्जनाः ।
स कृत्स्नां पृथिवीं भुङ्क्ते कोशहीनोऽपि पार्थिवः ॥१४८॥
148. yasya mantraṁ na jānanti samāgamya pṛthagjanāḥ ,
sa kṛtsnāṁ pṛthivīṁ bhuṅkte kośahīno'pi pārthivaḥ.
148. yasya mantram na jānanti samāgamya pṛthagjanāḥ saḥ
kṛtsnām pṛthivīm bhuṅkte kośa-hīnaḥ api pārthivaḥ
148. Even a king (pārthivaḥ) who is poor in resources (kośa-hīnaḥ api) enjoys the entire earth (pṛthivīm bhuṅkte), if ordinary people (pṛthag-janāḥ) do not know his secret spells (yasya mantram na jāhanti samāgamya).
जडमूकान्धबधिरांस्तैर्यग्योनान वयोऽतिगान ।
स्त्रीम्लेच्छव्याधितव्यङ्गान मन्त्रकालेऽपसारयेत ॥१४९॥
149. jaḍamūkāndhabadhirāṁstairyagyonān vayo'tigān ,
strīmlecchavyādhitavyaṅgān mantrakāle'pasārayet.
149. jaḍa-mūka-andha-badhirān-tairyag-yonān-vayaḥ-atigān
strī-mléccha-vyādhita-tvaṅgān mantra-kāle apasārayet
149. During the time of chanting the spell (mantra-kāle), one should remove (apasārayet) the mute (mūka), blind (andha), deaf (badhirān), animals (tairyag-yonān), the aged (vayo-atigān), women (strī), foreigners (mléccha), the diseased (vyādhita), and the deformed (tvaṅgān), who are dull (jaḍa).
भिन्दन्त्यवमता मन्त्रं तैर्यग्योनास्तथैव च ।
स्त्रियश्चैव विशेषेण तस्मात तत्रादृतो भवेत ॥१५०॥
150. bhindantyavamatā mantraṁ tairyagyonāstathaiva ca ,
striyaścaiva viśeṣeṇa tasmāt tatrādṛto bhavet.
150. bhindanti avamatāḥ mantram tairyag-yonāḥ tathā eva ca
striyaḥ ca eva viśeṣeṇa tasmāt tatra ādṛtaḥ bhavet
150. For animals (tairyag-yonāḥ), women (striyaḥ), and others, if disrespected (avamatāḥ), break the spell (mantram bhindanti), and especially women (striyaḥ eva viśeṣeṇa). Therefore, one should be attentive (ādṛtaḥ bhavet) there (tatra).
मध्यंदिनेऽर्धरात्रे वा विश्रान्तो विगतक्लमः ।
चिन्तयेद धर्मकामार्थान सार्धं तैरेक एव वा ॥१५१॥
151. madhyaṁdine'rdharātre vā viśrānto vigataklamaḥ ,
cintayed dharmakāmārthān sārdhaṁ taireka eva vā.
151. madhyandine ardharātre vā viśrāntaḥ vigataklamaḥ
cintayet dharma-kāmārthān sārdham taiḥ ekavaḥ eva vā
151. Either at noon (madhyandine) or at midnight (ardharātre vā), being rested (viśrāntaḥ) and free from fatigue (vigataklamaḥ), one should contemplate (cintayet) dharma, artha, and kāma, either alone (ekavaḥ vā) or together with them (sārdham taiḥ).
परस्परविरुद्धानां तेषां च समुपार्जनम ।
कन्यानां संप्रदानं च कुमाराणां च रक्षणम ॥१५२॥
152. parasparaviruddhānāṁ teṣāṁ ca samupārjanam ,
kanyānāṁ saṁpradānaṁ ca kumārāṇāṁ ca rakṣaṇam.
152. parasparaviruddhānāṃ teṣāṃ ca samupārjanam
kanyānāṃ saṃpradānaṃ ca kumārāṇāṃ ca rakṣaṇam
152. The acquisition of those that are mutually contradictory, the giving away of daughters, and the protection of young men.
दूतसंप्रेषणं चैव कार्यशेषं तथैव च ।
अन्तःपुरप्रचारं च प्रणिधीनां च चेष्टितम ॥१५३॥
153. dūtasaṁpreṣaṇaṁ caiva kāryaśeṣaṁ tathaiva ca ,
antaḥpurapracāraṁ ca praṇidhīnāṁ ca ceṣṭitam.
153. dūtasampreṣaṇaṃ caiva kāryaśeṣaṃ tathaiva ca
antaḥpurapracāraṃ ca praṇidhīnāṃ ca ceṣṭitam
153. Sending of envoys, and also the remaining work, as well as the movements within the inner quarters, and the activities of spies.
कृत्स्नं चाष्टविधं कर्म पञ्चवर्गं च तत्त्वतः ।
अनुरागापरागौ च प्रचारं मण्डलस्य च ॥१५४॥
154. kṛtsnaṁ cāṣṭavidhaṁ karma pañcavargaṁ ca tattvataḥ ,
anurāgāparāgau ca pracāraṁ maṇḍalasya ca.
154. kr̥tsnaṃ cāṣṭavidhaṃ karma pañcavargaṃ ca tattvataḥ
| anurāgāparāgau ca pracāraṃ maṇḍalasya ca
154. The eightfold actions in their entirety, the fivefold group according to their essence, and also love and hatred, and the movements of the mandala.
मध्यमस्य प्रचारं च विजिगीषोश्च चेष्टितम ।
उदासीनप्रचारं च शत्रोश्चैव प्रयत्नतः ॥१५५॥
155. madhyamasya pracāraṁ ca vijigīṣośca ceṣṭitam ,
udāsīnapracāraṁ ca śatroścaiva prayatnataḥ.
155. madhyamasyapracāraṃ ca vijigīṣośca ceṣṭitam
| udāsīnaprachāraṃ ca śatroścaiva prayatnataḥ
155. The activities of the mediator, and the efforts of the aggressor, the movements of the neutral party, and also those of the enemy, with effort.
एताः प्रकृतयो मूलं मण्डलस्य समासतः ।
अष्टौ चान्याः समाख्याता द्वादशैव तु ताः स्मृताः ॥१५६॥
156. etāḥ prakṛtayo mūlaṁ maṇḍalasya samāsataḥ ,
aṣṭau cānyāḥ samākhyātā dvādaśaiva tu tāḥ smṛtāḥ.
156. etāḥ prakṛtayaḥ mūlaṃ maṇḍalasya samāsataḥ |
aṣṭau cānyāḥ samākhyātā dvādaśaiva tu tāḥ smṛtāḥ
156. These are the basic elements (prakṛti) of the mandala, in summary. Eight others are also mentioned, making a total of twelve.
अमात्यराष्ट्रदुर्गार्थदण्डाख्याः पञ्च चापराः ।
प्रत्येकं कथिता ह्येताः सङ्क्षेपेण द्विसप्ततिः ॥१५७॥
157. amātyarāṣṭradurgārthadaṇḍākhyāḥ pañca cāparāḥ ,
pratyekaṁ kathitā hyetāḥ saṅkṣepeṇa dvisaptatiḥ.
157. amātyarāṣṭradurgārthadaṇḍākhyāḥ pañca caparāḥ |
pratyekaṃ kathitā hyetāḥ saṅkṣepeṇa dvisaptatiḥ
157. The five others are called minister, territory, fort, treasury, and army. Each of these has been described individually, totaling seventy-two in brief.
अनन्तरमरिं विद्यादरिसेविनमेव च ।
अरेरनन्तरं मित्रमुदासीनं तयोः परम ॥१५८॥
158. anantaramariṁ vidyādarisevinameva ca ,
areranantaraṁ mitramudāsīnaṁ tayoḥ param.
158. anantaramariṃ vidyādarisevinameva ca |
areranantaraṃ mitramudāsīnaṃ tayoḥ param
158. One should know the immediate enemy and also the one who serves the enemy. Beyond the enemy is a friend, and beyond them both is the indifferent one.
तान सर्वानभिसंदध्यात सामादिभिरुपक्रमैः ।
व्यस्तैश्चैव समस्तैश्च पौरुषेण नयेन च ॥१५९॥
159. tān sarvānabhisaṁdadhyāt sāmādibhirupakramaiḥ ,
vyastaiścaiva samastaiśca pauruṣeṇa nayena ca.
159. tān sarvānabhisandadhyāt sāmādhibhirupakramaiḥ
| vyastaistā ca samastaiśca pauruṣeṇa nayena ca
159. One should bring all of them under control using diplomatic means such as conciliation, division, etc., through individual and collective efforts, with valor and strategy.
संधिं च विग्रहं चैव यानमासनमेव च ।
द्वैधीभावं संश्रयं च षड्गुणांश्चिन्तयेत सदा ॥१६०॥
160. saṁdhiṁ ca vigrahaṁ caiva yānamāsanameva ca ,
dvaidhībhāvaṁ saṁśrayaṁ ca ṣaḍguṇāṁścintayet sadā.
160. sandhiṃ ca vigrahaṃ ca eva yānam āsanam eva ca
dvaidhībhāvaṃ saṃśrayaṃ ca ṣaḍguṇān cintayet sadā
160. sadā sandhiṃ ca eva vigrahaṃ ca eva yānam ca eva āsanam
ca eva dvaidhībhāvaṃ ca saṃśrayaṃ ca ṣaḍguṇān cintayet
160. One should always consider peace (sandhi), war (vigraha), movement (yāna), staying put (āsana), division (dvaidhībhāva), and seeking refuge (saṃśraya) – these are the six attributes (ṣaḍguṇāḥ).
आसनं चैव यानं च संधिं विग्रहमेव च ।
कार्यं वीक्ष्य प्रयुञ्जीत द्वैधं संश्रयमेव च ॥१६१॥
161. āsanaṁ caiva yānaṁ ca saṁdhiṁ vigrahameva ca ,
kāryaṁ vīkṣya prayuñjīta dvaidhaṁ saṁśrayameva ca.
161. āsanam ca eva yānam ca sandhiṃ vigraham eva ca
kāryam vīkṣya prayuñjīta dvaidhaṃ saṃśrayam eva ca
161. kāryam vīkṣya āsanam ca eva yānam ca ca sandhiṃ ca eva
vigraham ca eva dvaidhaṃ ca eva saṃśrayam ca prayuñjīta
161. One should employ (prayuñjīta) staying put (āsana), movement (yāna), peace (sandhi), and war (vigraha) – as well as division (dvaidha) and seeking refuge (saṃśraya) – after observing (vīkṣya) the task (kārya).
संधिं तु द्विविधं विद्याद राजा विग्रहमेव च ।
उभे यानासने चैव द्विविधः संश्रयः स्मृतः ॥१६२॥
162. saṁdhiṁ tu dvividhaṁ vidyād rājā vigrahameva ca ,
ubhe yānāsane caiva dvividhaḥ saṁśrayaḥ smṛtaḥ.
162. sandhiṃ tu dvividhaṃ vidyāt rājā vigraham eva ca
ubhe yāna āsane ca eva dvividhaḥ saṃśrayaḥ smṛtaḥ
162. rājā tu sandhiṃ dvividhaṃ vidyāt eva ca vigraham ca
ubhe yāna āsane ca eva dvividhaḥ saṃśrayaḥ smṛtaḥ
162. A king should know peace (sandhi) and war (vigraha) to be of two types. Both movement (yāna) and staying put (āsana) are also considered twofold, as is seeking refuge (saṃśraya).
समानयानकर्मा च विपरीतस्तथैव च ।
तदा त्वायतिसंयुक्तः संधिर्ज्ञेयो द्विलक्षणः ॥१६३॥
163. samānayānakarmā ca viparītastathaiva ca ,
tadā tvāyatisaṁyuktaḥ saṁdhirjñeyo dvilakṣaṇaḥ.
163. samāna yāna karmā ca viparitaḥ tathā eva ca tadā
tv āyati saṃyuktaḥ sandhiḥ jñeyaḥ dvi lakṣaṇaḥ
163. tadā samāna yāna karmā ca viparitaḥ ca tathā
eva āyati saṃyuktaḥ sandhiḥ dvi lakṣaṇaḥ jñeyaḥ
163. Peace (sandhi) that is connected with the arrival (āyati) of an equal (samāna) or a dissimilar (viparita) adversary, and is thus of two kinds, should be known (jñeyaḥ).
स्वयङ्कृतश्च कार्यार्थमकाले काल एव वा ।
मित्रस्य चैवापकृते द्विविधो विग्रहः स्मृतः ॥१६४॥
164. svayaṅkṛtaśca kāryārthamakāle kāla eva vā ,
mitrasya caivāpakṛte dvividho vigrahaḥ smṛtaḥ.
164. svayaṃkr̥taś ca kāryārthamakāle kāla eva vā |
mitrasya caivāpakr̥te dvividhaḥ vigrahaḥ smr̥taḥ
164. War (vigraha) is considered to be of two types: that which is undertaken by oneself for a purpose, either at the wrong time or at the right time, and that which is undertaken against a friend.
एकाकिनश्चात्ययिके कार्ये प्राप्ते यदृच्छया ।
संहतस्य च मित्रेण द्विविधं यानमुच्यते ॥१६५॥
165. ekākinaścātyayike kārye prāpte yadṛcchayā ,
saṁhatasya ca mitreṇa dvividhaṁ yānamucyate.
165. ekākiṇaś cātyayike kārye prāpte yadr̥cchayā |
saṃhatasya ca mitreṇa dvividhaṃ yānam ucyate
165. When an urgent task arises unexpectedly, advancement (yāna) is declared to be of two types: when one proceeds alone, and when one proceeds together with a friend.
क्षीणस्य चैव क्रमशो दैवात पूर्वकृतेन वा ।
मित्रस्य चानुरोधेन द्विविधं स्मृतमासनम ॥१६६॥
166. kṣīṇasya caiva kramaśo daivāt pūrvakṛtena vā ,
mitrasya cānurodhena dvividhaṁ smṛtamāsanam.
166. kṣīṇasya caiva kramaśo daivāt pūrvakr̥tena vā
| mitrasya cānurodhena dvividhaṃ smr̥tam āsanam
166. Stability (āsana), when remembered (smṛta), is of two types: that which is due to being weakened, either by fate or by past actions, and that which is due to the compliance of a friend.
बलस्य स्वामिनश्चैव स्थितिः कार्यार्थसिद्धये ।
द्विविधं कीर्त्यते द्वैधं षाड्गुण्यगुणवेदिभिः ॥१६७॥
167. balasya svāminaścaiva sthitiḥ kāryārthasiddhaye ,
dvividhaṁ kīrtyate dvaidhaṁ ṣāḍguṇyaguṇavedibhiḥ.
167. balasya svāminaś caiva sthitiḥ kāryārthasidhdhaye
| dvividhaṃ kīrtyate dvaidhaṃ ṣāḍguṇyaguṇavedibhiḥ
167. The position (sthiti) of the army and its commander, for the accomplishment of the objective, is declared by those who know the six qualities (ṣāḍguṇya) to be of two kinds, referred to as duality (dvaidha).
अर्थसंपादनार्थं च पीड्यमानस्य शत्रुभिः ।
साधुषु व्यपदेशश्च द्विविधः संश्रयः स्मृतः ॥१६८॥
168. arthasaṁpādanārthaṁ ca pīḍyamānasya śatrubhiḥ ,
sādhuṣu vyapadeśaśca dvividhaḥ saṁśrayaḥ smṛtaḥ.
168. arthasaṃpadanārthaṃ ca pīḍyamānasya śatrubhiḥ
sādhuṣu vyapadeśaḥ ca dvividhaḥ saṃśrayaḥ smṛtaḥ
168. And for the sake of acquiring wealth, when oppressed by enemies, and when seeking refuge among the virtuous, two kinds of refuge are known.
यदाऽवगच्छेदायत्यामाधिक्यं ध्रुवमात्मनः ।
तदात्वे चाल्पिकां पीडां तदा संधिं समाश्रयेत ॥१६९॥
169. yadā'vagacchedāyatyāmādhikyaṁ dhruvamātmanaḥ ,
tadātve cālpikāṁ pīḍāṁ tadā saṁdhiṁ samāśrayet.
169. yadā avagacchet ātmani ādhyikyaṃ dhruvam ātmanaḥ
tadātve ca alpakāṃ pīḍāṃ tadā saṃdhiṃ samāśrayet
169. When one perceives in the future a certain increase of [their own] strength (ātman), and at the present time only a slight affliction, then one should seek alliance.
यदा प्रहृष्टा मन्येत सर्वास्तु प्रकृतीर्भृशम ।
अत्युच्छ्रितं तथात्मानं तदा कुर्वीत विग्रहम ॥१७०॥
170. yadā prahṛṣṭā manyeta sarvāstu prakṛtīrbhṛśam ,
atyucchritaṁ tathātmānaṁ tadā kurvīta vigraham.
170. yadā prahṛṣṭā manyeta sarvāḥ tu prakṛtīḥ bhṛśam
atyucchritaṃ tadā ātmānaṃ tadā kurvīt vigraham
170. When one perceives all [ministerial] elements (prakṛti) to be greatly pleased, and likewise one's own self (ātman) to be excessively exalted, then one should engage in conflict.
यदा मन्येत भावेन हृष्टं पुष्टं बलं स्वकम ।
परस्य विपरीतं च तदा यायाद रिपुं प्रति ॥१७१॥
171. yadā manyeta bhāvena hṛṣṭaṁ puṣṭaṁ balaṁ svakam ,
parasya viparītaṁ ca tadā yāyād ripuṁ prati.
171. yadā manyeta bhāvena hṛṣṭaṃ puṣṭaṃ balaṃ svakakam
parasya viparītaṃ ca tadā yāyāt ripuṃ prati
171. When one perceives their own strength (bala) as happy and strong, and the opposite in the enemy, then one should advance against the foe.
यदा तु स्यात परिक्षीणो वाहनेन बलेन च ।
तदासीत प्रयत्नेन शनकैः सान्त्वयन्नरीन ॥१७२॥
172. yadā tu syāt parikṣīṇo vāhanena balena ca ,
tadāsīta prayatnena śanakaiḥ sāntvayannarīn.
172. yadā tu syāt parikṣīṇaḥ vāhanena balena ca
tadāsīt prayatnena śaṇakaiḥ sāntvayannarīn
172. yadā tu vāhanena balena ca parikṣīṇaḥ syāt
tadā arīn sāntvayan prayatnena śaṇakaiḥ āsīt
172. But when one is depleted in transport and strength, then one should, with effort, slowly appease the enemies.
मन्येतारिं यदा राजा सर्वथा बलवत्तरम ।
तदा द्विधा बलं कृत्वा साधयेत कार्यमात्मनः ॥१७३॥
173. manyetāriṁ yadā rājā sarvathā balavattaram ,
tadā dvidhā balaṁ kṛtvā sādhayet kāryamātmanaḥ.
173. manyetāriṃ yadā rājā sarvathā balavattaram
tadā dvidhā balaṃ kṛtvā sādhayet kāryamātmanaḥ
173. yadā rājā arim sarvathā balavattaram manyeta
tadā ātmanaḥ kāryam dvidhā balaṃ kṛtvā sādhayet
173. When a king considers the enemy to be stronger in every way, then he should divide his forces into two and accomplish his task.
यदा परबलानां तु गमनीयतमो भवेत ।
तदा तु संश्रयेत क्षिप्रं धार्मिकं बलिनं नृपम ॥१७४॥
174. yadā parabalānāṁ tu gamanīyatamo bhavet ,
tadā tu saṁśrayet kṣipraṁ dhārmikaṁ balinaṁ nṛpam.
174. yadā parabalanāṃ tu gamanīyatamo bhavet tadā
tu saṃśrayeta kṣipraṃ dhārmikaṃ balinaṃ nṛpam
174. yadā tu parabalanāṃ gamanīyatamaḥ bhavet tadā
nṛpaḥ dhārmikaṃ balinaṃ kṣipraṃ saṃśrayeta
174. When the enemy's forces are about to become most overwhelming, then the king should quickly seek refuge with a righteous and strong ruler.
निग्रहं प्रकृतीनां च कुर्याद योऽरिबलस्य च ।
उपसेवेत तं नित्यं सर्वयत्नैर्गुरुं यथा ॥१७५॥
175. nigrahaṁ prakṛtīnāṁ ca kuryād yo'ribalasya ca ,
upaseveta taṁ nityaṁ sarvayatnairguruṁ yathā.
175. nigrahaṃ prakṛtīnāṃ ca kuryād yo ’ribalasya ca
upaseveta taṃ nityaṃ sarvayatnairguruṃ yathā
175. yo ’ribalasya nigrahaṃ prakṛtīnāṃ ca kuryāt
taṃ nityaṃ sarvayatnaiḥ guruṃ yathā upaseveta
175. One should always serve like a (guru), the one who can subdue the king's own people and the enemy's strength, with all effort.
यदि तत्रापि संपश्येद दोषं संश्रयकारितम ।
सुयुद्धमेव तत्रापि निर्विशङ्कः समाचरेत ॥१७६॥
176. yadi tatrāpi saṁpaśyed doṣaṁ saṁśrayakāritam ,
suyuddhameva tatrāpi nirviśaṅkaḥ samācaret.
176. yadi tatrāpi saṃpaśyeda doṣaṃ saṃśrayakāritam
subhūdhagrameva tatrāpi nirviśaṅkaḥ samācaret
176. yadi tatrāpi doṣaṃ saṃśrayakāritam saṃpaśyeda
tatrāpi subhūdhagrameva nirviśaṅkaḥ samācaret
176. If even there, one perceives faults arising from seeking refuge, then one should engage in a good fight there also without hesitation.
सर्वोपायैस्तथा कुर्यान्नीतिज्ञः पृथिवीपतिः ।
यथाऽस्याभ्यधिका न स्युर्मित्रोदासीनशत्रवः ॥१७७॥
177. sarvopāyaistathā kuryānnītijñaḥ pṛthivīpatiḥ ,
yathā'syābhyadhikā na syurmitrodāsīnaśatravaḥ.
177. sarvopāyaisthathā kuryānnītijñaḥ pṛthivīpatiḥ
yathāsyābhyadhikā na syuḥmitrodāsīnaśatravaḥ
177. nītijñaḥ pṛthivīpatiḥ sarvopāyaiḥ tathā kuryāt
yathā asya mitro dāsīna śatravaḥ abhyadhikāḥ na syuḥ
177. Thus, the king, who is wise in policy (nīti), should act by all means, so that friends, neutrals, and enemies do not become superior to him.
आयतिं सर्वकार्याणां तदात्वं च विचारयेत ।
अतीतानां च सर्वेषां गुणदोषौ च तत्त्वतः ॥१७८॥
178. āyatiṁ sarvakāryāṇāṁ tadātvaṁ ca vicārayet ,
atītānāṁ ca sarveṣāṁ guṇadoṣau ca tattvataḥ.
178. āyatiṃ sarvakāryāṇāṃ tadātvam ca vicārayeta
atītānām ca sarveṣām guṇadoṣau ca tattvataḥ
178. sarvakāryāṇām āyatiṃ tadātvam ca sarveṣām
atītānām guṇadoṣau ca tattvataḥ vicārayeta
178. One should consider the future (āyati) of all actions, and the present moment (tadātvam), and also thoroughly examine the merits (guṇa) and demerits (doṣa) of all past events.
आयत्यां गुणदोषज्ञस्तदात्वे क्षिप्रनिश्चयः ।
अतीते कार्यशेषज्ञः शत्रुभिर्नाभिभूयते ॥१७९॥
179. āyatyāṁ guṇadoṣajñastadātve kṣipraniścayaḥ ,
atīte kāryaśeṣajñaḥ śatrubhirnābhibhūyate.
179. āyatāu guṇadoṣajñastadātve kṣipraniśchayaḥ
| atīte kāryaśeṣajñaḥ śatrubhirnābhibhūyate
179. yaḥ āyatāu guṇadoṣajñaḥ tadātve kṣipraniśchayaḥ
atīte kāryaśeṣajñaḥ saḥ śatrubhiḥ na abhibhūyate
179. One who knows the merits (guṇa) and demerits (doṣa) in the future (āyati), is quick to decide in the present moment (tadātvam), and understands the remaining aspects of past actions (atīte), is not overcome by enemies.
यथैनं नाभिसंदध्युर्मित्रोदासीनशत्रवः ।
तथा सर्वं संविदध्यादेष सामासिको नयः ॥१८०॥
180. yathainaṁ nābhisaṁdadhyurmitrodāsīnaśatravaḥ ,
tathā sarvaṁ saṁvidadhyādeṣa sāmāsiko nayaḥ.
180. yathā enam na abhisandadhyuḥ mitram udāsīnaḥ śatravaḥ
tathā sarvam samvidadyāt eṣaḥ sāmasikaḥ nayaḥ
180. eṣaḥ sāmasikaḥ nayaḥ yathā mitram udāsīnaḥ śatravaḥ
na enam abhisandadhyuḥ tathā sarvam samvidadyāt
180. Just as friends, neutrals, and enemies do not approach him [in this way], so he should make everything understood. This is the combined policy.
तदा तु यानमातिष्ठेदरिराष्ट्रं प्रति प्रभुः ।
तदानेन विधानेन यायादरिपुरं शनैः ॥१८१॥
181. tadā tu yānamātiṣṭhedarirāṣṭraṁ prati prabhuḥ ,
tadānena vidhānena yāyādaripuraṁ śanaiḥ.
181. tadā tu yānam ātiṣṭhet ari-rāṣṭram prati prabhuḥ
tadā-anena vidhānena yāyāt ari-puram śanaiḥ
181. prabhuḥ tu tadā ari-rāṣṭram prati yānam ātiṣṭhet
tadā anena vidhānena ari-puram śanaiḥ yāyāt
181. Then, the ruler should undertake a campaign against the enemy's country. Then, by this method, he should gradually approach the enemy's city.
मार्गशीर्षे शुभे मासि यायाद यात्रां महीपतिः ।
फाल्गुनं वाथ चैत्रं वा मासौ प्रति यथाबलम ॥१८२॥
182. mārgaśīrṣe śubhe māsi yāyād yātrāṁ mahīpatiḥ ,
phālgunaṁ vātha caitraṁ vā māsau prati yathābalam.
182. mārgaśīrṣe śubhe māsi yāyāt yātrām mahīpatiḥ
phālgunam vā atha caîtram vā māsau prati yathābalam
182. mahīpatiḥ śubhe mārgaśīrṣe māsi yāyāt,
atha vā phālgunam vā caîtram vā māsau yathābalam yātrām prati
182. The king should undertake a journey in the auspicious month of Mārgaśīrṣa, or Fālgun or Caitra, these two months, according to his strength.
अन्येष्वपि तु कालेषु यदा पश्येद ध्रुवं जयम ।
तदा यायाद विगृह्यैव व्यसने चोत्थिते रिपोः ॥१८३॥
183. anyeṣvapi tu kāleṣu yadā paśyed dhruvaṁ jayam ,
tadā yāyād vigṛhyaiva vyasane cotthite ripoḥ.
183. anyeṣu api tu kāleṣu yadā paśyēt dhruvam jayam
tadā yāyāt vigṛhya eva vyasane ca utthite ripoḥ
183. api tu anyeṣu kāleṣu yadā dhruvam jayam paśyēt,
tadā ripoḥ vyasane utthite ca vigṛhya eva yāyāt
183. At other times too, when he sees certain victory, then he should go forth after making a division, and when the enemy is in distress.
कृत्वा विधानं मूले तु यात्रिकं च यथाविधि ।
उपगृह्यास्पदं चैव चारान सम्यग विधाय च ॥१८४॥
184. kṛtvā vidhānaṁ mūle tu yātrikaṁ ca yathāvidhi ,
upagṛhyāspadaṁ caiva cārān samyag vidhāya ca.
184. kṛtvā vidhānaṃ mūle tu yātrikaṃ ca yathāvidhi
upagr̥hyāspadaṃ caiva cārān samyag vidhāya ca
184. tu mūle vidhānaṃ kṛtvā yātrikaṃ ca yathāvidhi
upagr̥hya āspadaṃ caiva cārān samyag vidhāya ca
184. Having established the ritual (yajña) at the root, and the traveler's provisions according to the prescribed method, and having secured a suitable place, and having properly appointed the spies.
संशोध्य त्रिविधं मार्गं षड्विधं च बलं स्वकम ।
सांपरायिककल्पेन यायादरिपुरं प्रति ॥१८५॥
185. saṁśodhya trividhaṁ mārgaṁ ṣaḍvidhaṁ ca balaṁ svakam ,
sāṁparāyikakalpena yāyādaripuraṁ prati.
185. saṃśodhya trividhaṃ mārgaṃ ṣaḍvidhaṃ ca balaṃ
svakam sāṃparāyikakalpena yāyādadripuraṃ prati
185. svakam trividhaṃ mārgaṃ ṣaḍvidhaṃ ca balaṃ
saṃśodhya sāṃparāyikakalpena adripuraṃ prati yāyāt
185. After scrutinizing the three types of roads and one's own sixfold strength, one should proceed towards the enemy's city with preparations for war.
शत्रुसेविनि मित्रे च गूढे युक्ततरो भवेत ।
गतप्रत्यागते चैव स हि कष्टतरो रिपुः ॥१८६॥
186. śatrusevini mitre ca gūḍhe yuktataro bhavet ,
gatapratyāgate caiva sa hi kaṣṭataro ripuḥ.
186. śatrusēvini mitrē ca gūḍhē yuktatarō bhavēt
gatapratyāgatē caiva sa hi kaṣṭatarō ripuḥ
186. śatrusēvini mitrē ca gūḍhē yuktatarō bhavēt
gatapratyāgatē caiva saḥ ripuḥ hi kaṣṭatarō
186. One should be more careful when dealing with a friend who is serving the enemy, or who is hidden. For such an enemy is more difficult to handle.
दण्डव्यूहेन तन मार्गं यायात तु शकटेन वा ।
वराहमकराभ्यां वा सूच्या वा गरुडेन वा ॥१८७॥
187. daṇḍavyūhena tan mārgaṁ yāyāt tu śakaṭena vā ,
varāhamakarābhyāṁ vā sūcyā vā garuḍena vā.
187. daṇḍavyūhēna tana mārgaṃ yāyāt tu śakaṭēna
vā varāhamakarābhyāṃ vā sūcyā vā garuḍēna vā
187. tana mārgaṃ daṇḍavyūhēna yāyāt tu śakaṭēna
vā varāhamakarābhyāṃ vā sūcyā vā garuḍēna vā
187. One should march on that path either in the 'stick formation' (daṇḍavyūha), or with the 'cart formation' (śakaṭa), or with the 'boar' (varāha) and 'crocodile' (makara) formations, or with the 'needle' (sūcī) or 'eagle' (garuḍa) formations.
यतश्च भयमाशङ्केत ततो विस्तारयेद बलम ।
पद्मेन चैव व्यूहेन निविशेत सदा स्वयम ॥१८८॥
188. yataśca bhayamāśaṅket tato vistārayed balam ,
padmena caiva vyūhena niviśeta sadā svayam.
188. yataḥ ca bhayam āśaṅketa tataḥ vistārayed balam
padmena ca eva vyūhena niviśeta sadā svayam
188. yataḥ ca bhayam āśaṅketa tataḥ balam vistārayed
eva padmena vyūhena sadā svayam niviśeta
188. From wherever danger is apprehended, there one should deploy the army. And one should always position oneself in a lotus formation.
सेनापतिबलाध्यक्षौ सर्वदिक्षु निवेशयेत ।
यतश्च भयमाशङ्केत प्राचीं तां कल्पयेद दिशम ॥१८९॥
189. senāpatibalādhyakṣau sarvadikṣu niveśayet ,
yataśca bhayamāśaṅket prācīṁ tāṁ kalpayed diśam.
189. senāpati balādhyaṣkau sarva dikṣu niveśayet yataḥ
ca bhayam āśaṅketa prācīm tām kalpayed diśam
189. senāpati balādhyaṣkau sarva dikṣu niveśayet yataḥ
ca bhayam āśaṅketa tām diśam prācīm kalpayed
189. The commander and the commander of the forces should be stationed in all directions. Whichever direction is apprehended as dangerous, that direction should be prepared for.
गुल्मांश्च स्थापयेदाप्तान कृतसंज्ञान समन्ततः ।
स्थाने युद्धे च कुशलानभीरूनविकारिणः ॥१९०॥
190. gulmāṁśca sthāpayedāptān kṛtasaṁjñān samantataḥ ,
sthāne yuddhe ca kuśalānabhīrūnavikāriṇaḥ.
190. gulmān ca sthāpayed āptān kṛtasamjñān samantataḥ
sthāne yuddhe ca kuśalān abhīrūn avikāriṇaḥ
190. āptān kṛtasamjñān abhīrūn avikāriṇaḥ gulmān ca
sthāpayed samantataḥ sthāne yuddhe ca kuśalān
190. One should also establish small divisions (gulma) of fully trained, informed, and well-placed soldiers, who are skilled in positions and warfare, fearless, and unagitated, all around.
संहतान योधयेदल्पान कामं विस्तारयेद बहून ।
सूच्या वज्रेण चैवैतान व्यूहेन व्यूह्य योधयेत ॥१९१॥
191. saṁhatān yodhayedalpān kāmaṁ vistārayed bahūn ,
sūcyā vajreṇa caivaitān vyūhena vyūhya yodhayet.
191. saṃhatān yodhayed alpān kāmam vistārayed bahūn
sūcyā vajreṇa ca eva etān vyūhena vyūhya yodhayet
191. alpān saṃhatān yodhayet bahūn kāmam vistārayed
etān ca sūcyā vajreṇa vyūhena vyūhya yodhayet
191. Fewer men should be made to fight in close formation, while more men can be deployed widely. These should be fought using needle and thunderbolt formations.
स्यन्दनाश्वैः समे युध्येदनूपेनोद्विपैस्तथा ।
वृक्षगुल्मावृते चापैरसिचर्मायुधैः स्थले ॥१९२॥
192. syandanāśvaiḥ same yudhyedanūpenodvipaistathā ,
vṛkṣagulmāvṛte cāpairasicarmāyudhaiḥ sthale.
192. syandanāśvaiḥ same yudhyed anūpena udvipaistathā
vṛkṣagulmāvṛte cāpair asi-caramāyudhaiḥ sthale
192. syandanāśvaiḥ same yudhyet anūpena udvipaistathā
vṛkṣagulmāvṛte cāpair asi-caramāyudhaiḥ sthale
192. In battle on level ground, fight with chariots and horses; in marshy land, with elephants; in places covered with trees and bushes, with archers; and on open ground, with swords and shields.
कुरुक्षेत्रांश्च मत्स्यांश्च पञ्चालांशूरसेनजान ।
दीर्घांल्लघूंश्चैव नरानग्रानीकेषु योजयेत ॥१९३॥
193. kurukṣetrāṁśca matsyāṁśca pañcālāṁśūrasenajān ,
dīrghāṁllaghūṁścaiva narānagrānīkeṣu yojayet.
193. kurukṣetrāṃś ca matsyāṃś ca pañcālāṃś śūrasenajān
dīrghāṃl laghūṃś caiva narān agra-ānīkeṣu yojayet
193. śūrasenajān pañcālāṃś ca matsyāṃś ca kurukṣetrāṃś ca
dīrghāṃl laghūṃś caiva narān agra-ānīkeṣu yojayet
193. The Kurus, Matsyas, Panchalas, and Surasenas, as well as tall and short men, should be deployed in the vanguard.
प्रहर्षयेद बलं व्यूह्य तांश्च सम्यक परीक्षयेत ।
चेष्टाश्चैव विजानीयादरीन योधयतामपि ॥१९४॥
194. praharṣayed balaṁ vyūhya tāṁśca samyak parīkṣayet ,
ceṣṭāścaiva vijānīyādarīn yodhayatāmapi.
194. praharṣayet balam vyūhya tāṃś ca samyak parīkṣayet
ceṣṭāś caiva vijānīyād arīn yodhayatāmapi
194. balam vyūhya tāṃś ca praharṣayet samyak parīkṣayet
ca api arīn yodhayatāṃ ceṣṭāḥ vijānīyāt
194. After deploying the army, one should greatly encourage it and carefully examine it. One should also understand the movements and actions of the enemy warriors.
उपरुध्यारिमासीत राष्ट्रं चास्योपपीडयेत ।
दूषयेच्चास्य सततं यवसान्नोदकैन्धनम ॥१९५॥
195. uparudhyārimāsīta rāṣṭraṁ cāsyopapīḍayet ,
dūṣayeccāsya satataṁ yavasānnodakaindhanam.
195. uparudhyāri māsīta rāṣṭraṃ cāsya upapīḍayet
dūṣayecca asya satataṃ yavasa-anna-odakai-ndhanam
195. ari māsīta uparudhya asya rāṣṭraṃ ca upapīḍayet
asya satataṃ yavasa-anna-odakai-ndhanam ca dūṣayet
195. One should blockade the enemy and oppress his country. One should also constantly contaminate his fodder, water, and fuel.
भिन्द्याच्चैव तडागानि प्राकारपरिखास्तथा ।
समवस्कन्दयेच्चैनं रात्रौ वित्रासयेत तथा ॥१९६॥
196. bhindyāccaiva taḍāgāni prākāraparikhāstathā ,
samavaskandayeccainaṁ rātrau vitrāsayet tathā.
उपजप्यानुपजपेद बुध्येतैव च तत्कृतम ।
युक्ते च दैवे युध्येत जयप्रेप्सुरपेतभीः ॥१९७॥
197. upajapyānupajaped budhyetaiva ca tatkṛtam ,
yukte ca daive yudhyeta jayaprepsurapetabhīḥ.
साम्ना दानेन भेदेन समस्तैरथ वा पृथक ।
विजेतुं प्रयतेतारीन्न युद्धेन कदा चन ॥१९८॥
198. sāmnā dānena bhedena samastairatha vā pṛthak ,
vijetuṁ prayatetārīnna yuddhena kadā cana.
अनित्यो विजयो यस्माद दृश्यते युध्यमानयोः ।
पराजयश्च सङ्ग्रामे तस्माद युद्धं विवर्जयेत ॥१९९॥
199. anityo vijayo yasmād dṛśyate yudhyamānayoḥ ,
parājayaśca saṅgrāme tasmād yuddhaṁ vivarjayet.
त्रयाणामप्युपायानां पूर्वोक्तानामसंभवे ।
तथा युध्येत संपन्नो विजयेत रिपून यथा ॥२००॥
200. trayāṇāmapyupāyānāṁ pūrvoktānāmasaṁbhave ,
tathā yudhyeta saṁpanno vijayeta ripūn yathā.
जित्वा संपूजयेद देवान ब्राह्मणांश्चैव धार्मिकान ।
प्रदद्यात परिहारार्थं ख्यापयेदभयानि च ॥२०१॥
201. jitvā saṁpūjayed devān brāhmaṇāṁścaiva dhārmikān ,
pradadyāt parihārārthaṁ khyāpayedabhayāni ca.
सर्वेषां तु विदित्वैषां समासेन चिकीर्षितम ।
स्थापयेत तत्र तद्वंश्यं कुर्याच्च समयक्रियाम ॥२०२॥
202. sarveṣāṁ tu viditvaiṣāṁ samāsena cikīrṣitam ,
sthāpayet tatra tadvaṁśyaṁ kuryācca samayakriyām.
प्रमाणानि च कुर्वीत तेषां धर्मान यथोदितान ।
रत्नैश्च पूजयेदेनं प्रधानपुरुषैः सह ॥२०३॥
203. pramāṇāni ca kurvīta teṣāṁ dharmān yathoditān ,
ratnaiśca pūjayedenaṁ pradhānapuruṣaiḥ saha.
आदानमप्रियकरं दानं च प्रियकारकम ।
अभीप्सितानामर्थानां काले युक्तम ॥२०४॥
204. ādānamapriyakaraṁ dānaṁ ca priyakārakam ,
abhīpsitānāmarthānāṁ kāle yuktam.
सर्वं कर्मैदमायत्तं विधाने दैवमानुषे ।
तयोर्दैवमचिन्त्यं तु मानुषे विद्यते क्रिया ॥२०५॥
205. sarvaṁ karmaidamāyattaṁ vidhāne daivamānuṣe ,
tayordaivamacintyaṁ tu mānuṣe vidyate kriyā.
सह वाऽपि व्रजेद युक्तः संधिं कृत्वा प्रयत्नतः ।
मित्रं हिरण्यं भूमिं वा संपश्यंस्त्रिविधं फलम ॥२०६॥
206. saha vā'pi vrajed yuktaḥ saṁdhiṁ kṛtvā prayatnataḥ ,
mitraṁ hiraṇyaṁ bhūmiṁ vā saṁpaśyaṁstrividhaṁ phalam.
पार्ष्णिग्राहं च संप्रेक्ष्य तथाक्रन्दं च मण्डले ।
मित्रादथाप्यमित्राद वा यात्राफलमवाप्नुयात ॥२०७॥
207. pārṣṇigrāhaṁ ca saṁprekṣya tathākrandaṁ ca maṇḍale ,
mitrādathāpyamitrād vā yātrāphalamavāpnuyāt.
हिरण्यभूमिसंप्राप्त्या पार्थिवो न तथैधते ।
यथा मित्रं ध्रुवं लब्ध्वा कृशमप्यायतिक्षमम ॥२०८॥
208. hiraṇyabhūmisaṁprāptyā pārthivo na tathaidhate ,
yathā mitraṁ dhruvaṁ labdhvā kṛśamapyāyatikṣamam.
धर्मज्ञं च कृतज्ञं च तुष्टप्रकृतिमेव च ।
अनुरक्तं स्थिरारम्भं लघुमित्रं प्रशस्यते ॥२०९॥
209. dharmajñaṁ ca kṛtajñaṁ ca tuṣṭaprakṛtimeva ca ,
anuraktaṁ sthirārambhaṁ laghumitraṁ praśasyate.
प्राज्ञं कुलीनं शूरं च दक्षं दातारमेव च ।
कृतज्ञं धृतिमन्तं च कष्टमाहुररिं बुधाः ॥२१०॥
210. prājñaṁ kulīnaṁ śūraṁ ca dakṣaṁ dātārameva ca ,
kṛtajñaṁ dhṛtimantaṁ ca kaṣṭamāhurariṁ budhāḥ.
आर्यता पुरुषज्ञानं शौर्यं करुणवेदिता ।
स्थौललक्ष्यं च सततमुदासीनगुणौदयः ॥२११॥
211. āryatā puruṣajñānaṁ śauryaṁ karuṇaveditā ,
sthaulalakṣyaṁ ca satatamudāsīnaguṇaudayaḥ.
क्षेम्यां सस्यप्रदां नित्यं पशुवृद्धिकरीमपि ।
परित्यजेन्नृपो भूमिमात्मार्थमविचारयन ॥२१२॥
212. kṣemyāṁ sasyapradāṁ nityaṁ paśuvṛddhikarīmapi ,
parityajennṛpo bhūmimātmārthamavicārayan.
आपदर्थं धनं रक्षेद दारान रक्षेद धनैरपि ।
आत्मानं सततं रक्षेद दारैरपि धनैरपि ॥२१३॥
213. āpadarthaṁ dhanaṁ rakṣed dārān rakṣed dhanairapi ,
ātmānaṁ satataṁ rakṣed dārairapi dhanairapi.
सह सर्वाः समुत्पन्नाः प्रसमीक्ष्यापदो भृशम ।
संयुक्तांश्च वियुक्तांश्च सर्वोपायान सृजेद बुधः ॥२१४॥
214. saha sarvāḥ samutpannāḥ prasamīkṣyāpado bhṛśam ,
saṁyuktāṁśca viyuktāṁśca sarvopāyān sṛjed budhaḥ.
उपेतारमुपेयं च सर्वोपायांश्च कृत्स्नशः ।
एतत त्रयं समाश्रित्य प्रयतेतार्थसिद्धये ॥२१५॥
215. upetāramupeyaṁ ca sarvopāyāṁśca kṛtsnaśaḥ ,
etat trayaṁ samāśritya prayatetārthasiddhaye.
एवं सर्वमिदं राजा सह सम्मन्त्र्य मन्त्रिभिः ।
व्यायम्याप्लुत्य मध्याह्ने भोक्तुमन्तःपुरं विशेत ॥२१६॥
216. evaṁ sarvamidaṁ rājā saha sammantrya mantribhiḥ ,
vyāyamyāplutya madhyāhne bhoktumantaḥpuraṁ viśet.
तत्रात्मभूतैः कालज्ञैरहार्यैः परिचारकैः ।
सुपरीक्षितमन्नाद्यमद्यान मन्त्रैर्विषापहैः ॥२१७॥
217. tatrātmabhūtaiḥ kālajñairahāryaiḥ paricārakaiḥ ,
suparīkṣitamannādyamadyān mantrairviṣāpahaiḥ.
विषघ्नैरगदैश्चास्य सर्वद्रव्याणि योजयेत ।
विषघ्नानि च रत्नानि नियतो धारयेत सदा ॥२१८॥
218. viṣaghnairagadaiścāsya sarvadravyāṇi yojayet ,
viṣaghnāni ca ratnāni niyato dhārayet sadā.
परीक्षिताः स्त्रियश्चैनं व्यजनोदकधूपनैः ।
वेषाभरणसंशुद्धाः स्पृशेयुः सुसमाहिताः ॥२१९॥
219. parīkṣitāḥ striyaścainaṁ vyajanodakadhūpanaiḥ ,
veṣābharaṇasaṁśuddhāḥ spṛśeyuḥ susamāhitāḥ.
एवं प्रयत्नं कुर्वीत यानशय्याऽऽसनाशने ।
स्नाने प्रसाधने चैव सर्वालङ्कारकेषु च ॥२२०॥
220. evaṁ prayatnaṁ kurvīta yānaśayyā''sanāśane ,
snāne prasādhane caiva sarvālaṅkārakeṣu ca.
भुक्तवान विहरेच्चैव स्त्रीभिरन्तःपुरे सह ।
विहृत्य तु यथाकालं पुनः कार्याणि चिन्तयेत ॥२२१॥
221. bhuktavān vihareccaiva strībhirantaḥpure saha ,
vihṛtya tu yathākālaṁ punaḥ kāryāṇi cintayet.
अलङ्कृतश्च संपश्येदायुधीयं पुनर्जनम ।
वाहनानि च सर्वाणि शस्त्राण्याभरणानि च ॥२२२॥
222. alaṅkṛtaśca saṁpaśyedāyudhīyaṁ punarjanam ,
vāhanāni ca sarvāṇi śastrāṇyābharaṇāni ca.
संध्यां चोपास्य शृणुयादन्तर्वेश्मनि शस्त्रभृत ।
रहस्याख्यायिनां चैव प्रणिधीनां च चेष्टितम ॥२२३॥
223. saṁdhyāṁ copāsya śṛṇuyādantarveśmani śastrabhṛt ,
rahasyākhyāyināṁ caiva praṇidhīnāṁ ca ceṣṭitam.
गत्वा कक्षान्तरं त्वन्यत समनुज्ञाप्य तं जनम ।
प्रविशेद भोजनार्थं च स्त्रीवृतोऽन्तःपुरं पुनः ॥२२४॥
224. gatvā kakṣāntaraṁ tvanyat samanujñāpya taṁ janam ,
praviśed bhojanārthaṁ ca strīvṛto'ntaḥpuraṁ punaḥ.
तत्र भुक्त्वा पुनः किं चित तूर्यघोषैः प्रहर्षितः ।
संविशेत तं यथाकालमुत्तिष्ठेच्च गतक्लमः ॥२२५॥
225. tatra bhuktvā punaḥ kiṁ cit tūryaghoṣaiḥ praharṣitaḥ ,
saṁviśet taṁ yathākālamuttiṣṭhecca gataklamaḥ.
एतद्विधानमातिष्ठेदरोगः पृथिवीपतिः ।
अस्वस्थः सर्वमेतत तु भृत्येषु विनियोजयेत ॥२२६॥
226. etadvidhānamātiṣṭhedarogaḥ pṛthivīpatiḥ ,
asvasthaḥ sarvametat tu bhṛtyeṣu viniyojayet.

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