12.084
भीष्म उवाच॥
Bhīṣma said:
ह्रीनिषेधाः सदा सन्तः सत्यार्जवसमन्विताः। शक्ताः कथयितुं सम्यक्ते तव स्युः सभासदः ॥१२-८४-१॥
Those who are always devoid of false modesty, who are virtuous and endowed with truth and straightforwardness, and who are capable of speaking properly to you, may be considered as members of your assembly.
अत्याढ्यांश्चातिशूरांश्च ब्राह्मणांश्च बहुश्रुतान्। सुसन्तुष्टांश्च कौन्तेय महोत्साहांश्च कर्मसु ॥१२-८४-२॥
O son of Kunti, there were very wealthy, very heroic, Brāhmaṇas, well-learned, very contented, and very enthusiastic people in actions.
एतान्सहायाँल्लिप्सेथाः सर्वास्वापत्सु भारत। कुलीनः पूजितो नित्यं न हि शक्तिं निगूहति ॥१२-८४-३॥
O Bhārata, you should seek such helpers in all difficulties. A noble person who is always honored never conceals his power.
प्रसन्नं ह्यप्रसन्नं वा पीडितं हृतमेव वा। आवर्तयति भूयिष्ठं तदेको ह्यनुपालितः ॥१२-८४-४॥
Whether pleased, displeased, afflicted, or deprived, that which is not protected is repeatedly lost by one who is alone.
कुलीना देशजाः प्राज्ञा रूपवन्तो बहुश्रुताः। प्रगल्भाश्चानुरक्ताश्च ते तव स्युः परिच्छदाः ॥१२-८४-५॥
Let your attendants be of noble birth, native to the land, wise, handsome, well-learned, bold, and devoted to you.
दौष्कुलेयाश्च लुब्धाश्च नृशंसा निरपत्रपाः। ते त्वां तात निषेवेयुर्यावदार्द्रकपाणयः ॥१२-८४-६॥
Those of bad lineage, greedy, cruel, and shameless, dear one, would serve you only as long as their hands are wet.
अर्थमानार्घ्यसत्कारैर्भोगैरुच्चावचैः प्रियान्। यानर्थभाजो मन्येथास्ते ते स्युः सुखभागिनः ॥१२-८४-७॥
Those whom you consider dear because of wealth, respect, honor, hospitality, and enjoyments, whether high or low, are the ones who may be regarded as truly happy.
अभिन्नवृत्ता विद्वांसः सद्वृत्ताश्चरितव्रताः। न त्वां नित्यार्थिनो जह्युरक्षुद्राः सत्यवादिनः ॥१२-८४-८॥
The learned, steadfast in good conduct and practiced vows, who are not petty and speak the truth, and who are always seekers, would never abandon you.
अनार्या ये न जानन्ति समयं मन्दचेतसः। तेभ्यः प्रतिजुगुप्सेथा जानीयाः समयच्युतान् ॥१२-८४-९॥
You should recognize that those who are not noble, who do not understand the proper time, and who are dull-minded, are to be especially avoided, for they have deviated from the right time.
नैकमिच्छेद्गणं हित्वा स्याच्चेदन्यतरग्रहः। यस्त्वेको बहुभिः श्रेयान्कामं तेन गणं त्यजेत् ॥१२-८४-१०॥
One should not desire to abandon a group for the sake of one; but if one among many is better, then the group may be abandoned for him.
श्रेयसो लक्षणं ह्येतद्विक्रमो यस्य दृश्यते। कीर्तिप्रधानो यश्च स्यात्समये यश्च तिष्ठति ॥१२-८४-११॥
The mark of excellence is indeed this: valor that is seen in a person. He who is foremost in fame, who acts at the right time, and who stands firm.
समर्थान्पूजयेद्यश्च नास्पर्ध्यैः स्पर्धते च यः। न च कामाद्भयात्क्रोधाल्लोभाद्वा धर्ममुत्सृजेत् ॥१२-८४-१२॥
One should honor the capable, not compete with those who are not to be rivaled, and should not abandon righteousness out of desire, fear, anger, or greed.
अमानी सत्यवाक्षक्तो जितात्मा मान्यमानिता। स ते मन्त्रसहायः स्यात्सर्वावस्थं परीक्षितः ॥१२-८४-१३॥
He who is without pride, speaks the truth, is capable, self-controlled, and respects the respectable—such a person, assisted by counsel, should be tested by you in all situations.
कुलीनः सत्यसम्पन्नस्तितिक्षुर्दक्ष आत्मवान्। शूरः कृतज्ञः सत्यश्च श्रेयसः पार्थ लक्षणम् ॥१२-८४-१४॥
O Pārtha, the characteristics of the excellent are: noble lineage, endowed with truth, forbearance, skill, self-control, valour, gratitude, and truthfulness.
तस्यैवं वर्तमानस्य पुरुषस्य विजानतः। अमित्राः सम्प्रसीदन्ति ततो मित्रीभवन्त्यपि ॥१२-८४-१५॥
When a person thus abides in knowledge, even enemies become well-disposed and then become friends.
अत ऊर्ध्वममात्यानां परीक्षेत गुणागुणान्। संयतात्मा कृतप्रज्ञो भूतिकामश्च भूमिपः ॥१२-८४-१६॥
After this, the king, who is self-controlled, wise, and desirous of prosperity, should examine the virtues and faults of his ministers.
सम्बद्धाः पुरुषैराप्तैरभिजातैः स्वदेशजैः। अहार्यैरव्यभीचारैः सर्वतः सुपरीक्षितैः ॥१२-८४-१७॥
Associated with men who are trustworthy, of noble birth, natives of the land, incorruptible, unwavering, and thoroughly examined in every respect.
योधाः स्रौवास्तथा मौलास्तथैवान्येऽप्यवस्कृताः। कर्तव्या भूतिकामेन पुरुषेण बुभूषता ॥१२-८४-१८॥
A man who desires prosperity and wishes to thrive should honor warriors, Soma-sacrificing priests, crown-bearers, and likewise all others who have been purified.
येषां वैनयिकी बुद्धिः प्रकृता चैव शोभना। तेजो धैर्यं क्षमा शौचमनुराग स्थितिर्धृतिः ॥१२-८४-१९॥
Those whose intellect is naturally endowed with humility and is truly splendid, who possess brilliance, fortitude, forbearance, purity, affection, steadfastness, and resolve.
परीक्षितगुणान्नित्यं प्रौढभावान्धुरन्धरान्। पञ्चोपधाव्यतीतांश्च कुर्याद्राजार्थकारिणः ॥१२-८४-२०॥
One should always examine the qualities and mature dispositions of those capable of bearing burdens, and after approaching the five who have passed the test, appoint those who act for the king's purpose.
पर्याप्तवचनान्वीरान्प्रतिपत्तिविशारदान्। कुलीनान्सत्यसम्पन्नानिङ्गितज्ञाननिष्ठुरान् ॥१२-८४-२१॥
Heroes who are eloquent, skilled in discernment, noble by birth, truthful, and stern in interpreting gestures.
देशकालविधानज्ञान्भर्तृकार्यहितैषिणः। नित्यमर्थेषु सर्वेषु राजा कुर्वीत मन्त्रिणः ॥१२-८४-२२॥
The king should always appoint as ministers those who are knowledgeable about place, time, arrangements, the ruler's duties, and who seek the welfare of his undertakings, in all matters.
हीनतेजा ह्यसंहृष्टो नैव जातु व्यवस्यति। अवश्यं जनयत्येव सर्वकर्मसु संशयान् ॥१२-८४-२३॥
A person of diminished energy, who is not cheerful, never truly makes decisions; inevitably, he generates doubts in all actions.
एवमल्पश्रुतो मन्त्री कल्याणाभिजनोऽप्युत। धर्मार्थकामयुक्तोऽपि नालं मन्त्रं परीक्षितुम् ॥१२-८४-२४॥
Thus, a minister with little learning, even if he is of noble birth and endowed with auspicious qualities, and even if he possesses righteousness, wealth, and desire, is not capable of examining counsel.
तथैवानभिजातोऽपि काममस्तु बहुश्रुतः। अनायक इवाचक्षुर्मुह्यत्यूह्येषु कर्मसु ॥१२-८४-२५॥
Thus, even if a person is not of noble birth, let him be well-learned; but without a guide, like a blind man, he becomes confused in matters requiring inference.
यो वा ह्यस्थिरसङ्कल्पो बुद्धिमानागतागमः। उपायज्ञोऽपि नालं स कर्म यापयितुं चिरम् ॥१२-८४-२६॥
One whose resolve is unsteady, even if intelligent and knowledgeable of past and future, and skilled in means, is not able to sustain an undertaking for long.
केवलात्पुनराचारात्कर्मणो नोपपद्यते। परिमर्शो विशेषाणामश्रुतस्येह दुर्मतेः ॥१२-८४-२७॥
Discernment of distinctions regarding actions does not arise merely from repeated conduct alone; here, for the unlearned and the wicked, it is not attained.
मन्त्रिण्यननुरक्ते तु विश्वासो न हि विद्यते। तस्मादननुरक्ताय नैव मन्त्रं प्रकाशयेत् ॥१२-८४-२८॥
Trust does not exist in a minister who is not attached. Therefore, one should never reveal a secret to someone who is not loyal.
व्यथयेद्धि स राजानं मन्त्रिभिः सहितोऽनृजुः। मारुतोपहतच्छिद्रैः प्रविश्याग्निरिव द्रुमम् ॥१२-८४-२९॥
A crooked person, together with ministers, can indeed cause pain to the king, just as fire, entering a tree through holes made by the wind, consumes it.
सङ्क्रुध्यत्येकदा स्वामी स्थानाच्चैवापकर्षति। वाचा क्षिपति संरब्धस्ततः पश्चात्प्रसीदति ॥१२-८४-३०॥
Once, the master becomes very angry and pulls (someone) away from the place; in his rage, he scolds with words, but then afterwards, he calms down and is pleased.
तानि तान्यनुरक्तेन शक्यान्यनुतितिक्षितुम्। मन्त्रिणां च भवेत्क्रोधो विस्फूर्जितमिवाशनेः ॥१२-८४-३१॥
Those things, when one is attached, can be endured; but in ministers, anger may arise like the bursting of thunder.
यस्तु संहरते तानि भर्तुः प्रियचिकीर्षया। समानसुखदुःखं तं पृच्छेदर्थेषु मानवम् ॥१२-८४-३२॥
But the man who restrains those (senses) out of a desire to please his master, who is equal in happiness and sorrow, he should be consulted by the master on matters.
अनृजुस्त्वनुरक्तोऽपि सम्पन्नश्चेतरैर्गुणैः। राज्ञः प्रज्ञानयुक्तोऽपि न मन्त्रं श्रोतुमर्हति ॥१२-८४-३३॥
Even if a person is attached and endowed with other qualities, if he is not upright, even if he is endowed with the king's wisdom, he does not deserve to hear counsel.
योऽमित्रैः सह सम्बद्धो न पौरान्बहु मन्यते। स सुहृत्तादृशो राज्ञो न मन्त्रं श्रोतुमर्हति ॥१२-८४-३४॥
He who is associated with enemies and does not value the citizens much, such a friend of the king does not deserve to hear the king's counsel.
अविद्वानशुचिः स्तब्धः शत्रुसेवी विकत्थनः। स सुहृत्क्रोधनो लुब्धो न मन्त्रं श्रोतुमर्हति ॥१२-८४-३५॥
An ignorant, impure, arrogant person who serves enemies, is boastful, angry, greedy, and even if he is a friend, does not deserve to hear counsel.
आगन्तुश्चानुरक्तोऽपि काममस्तु बहुश्रुतः। सत्कृतः संविभक्तो वा न मन्त्रं श्रोतुमर्हति ॥१२-८४-३६॥
Even if a visitor is attached, well-learned, honored, or given a share, he does not deserve to hear the teaching.
यस्त्वल्पेनापि कार्येण सकृदाक्षारितो भवेत्। पुनरन्यैर्गुणैर्युक्तो न मन्त्रं श्रोतुमर्हति ॥१२-८४-३७॥
But one who has once been reproached for even a small act, even if later endowed with other virtues, does not deserve to hear counsel.
कृतप्रज्ञश्च मेधावी बुधो जानपदः शुचिः। सर्वकर्मसु यः शुद्धः स मन्त्रं श्रोतुमर्हति ॥१२-८४-३८॥
He who has attained wisdom, is intelligent, wise, a member of the community, pure, and pure in all actions, is worthy to hear the teaching.
ज्ञानविज्ञानसम्पन्नः प्रकृतिज्ञः परात्मनोः। सुहृदात्मसमो राज्ञः स मन्त्रं श्रोतुमर्हति ॥१२-८४-३९॥
He who is endowed with knowledge and discernment, who knows the nature of things and the selves, who is equal-minded and a well-wisher, is worthy to hear the king's counsel.
सत्यवाक्षीलसम्पन्नो गम्भीरः सत्रपो मृदुः। पितृपैतामहो यः स्यात्स मन्त्रं श्रोतुमर्हति ॥१२-८४-४०॥
He who possesses truthfulness, good speech, character, depth, modesty, gentleness, and is of paternal and ancestral lineage is worthy to hear this teaching.
सन्तुष्टः संमतः सत्यः शौटीरो द्वेष्यपापकः। मन्त्रवित्कालविच्छूरः स मन्त्रं श्रोतुमर्हति ॥१२-८४-४१॥
He who is content, approved, truthful, firm, a destroyer of hateful evil, a knower of mantra, and a discerner of time is worthy to hear the mantra.
सर्वलोकं समं शक्तः सान्त्वेन कुरुते वशे। तस्मै मन्त्रः प्रयोक्तव्यो दण्डमाधित्सता नृप ॥१२-८४-४२॥
O king, one who is able to bring all people under control equally by conciliation should be given counsel by one who wishes to impose punishment.
पौरजानपदा यस्मिन्विश्वासं धर्मतो गताः। योद्धा नयविपश्चिच्च स मन्त्रं श्रोतुमर्हति ॥१२-८४-४३॥
He in whom the citizens and countrymen have placed their trust according to dharma, who is a warrior and wise in policy, is worthy to hear counsel.
तस्मात्सर्वैर्गुणैरेतैरुपपन्नाः सुपूजिताः। मन्त्रिणः प्रकृतिज्ञाः स्युस्त्र्यवरा महदीप्सवः ॥१२-८४-४४॥
Therefore, ministers who are well-honored and endowed with all these qualities, and who know the nature (of things), should be of three types and possess great ambition.
स्वासु प्रकृतिषु छिद्रं लक्षयेरन्परस्य च। मन्त्रिणो मन्त्रमूलं हि राज्ञो राष्ट्रं विवर्धते ॥१२-८४-४५॥
Ministers should observe flaws in their own and others' elements. Indeed, the kingdom of a king prospers when rooted in counsel.
नास्य छिद्रं परः पश्येच्छिद्रेषु परमन्वियात्। गूहेत्कूर्म इवाङ्गानि रक्षेद्विवरमात्मनः ॥१२-८४-४६॥
One should not look for faults in others or seek out their shortcomings. Instead, just as a tortoise withdraws its limbs, one should conceal and protect one's own weaknesses.
मन्त्रग्राहा हि राज्यस्य मन्त्रिणो ये मनीषिणः। मन्त्रसंहननो राजा मन्त्राङ्गानीतरो जनः ॥१२-८४-४७॥
The wise ministers who grasp counsel are indeed the kingdom's ministers; the king is the one who consolidates counsel; any other person is only a limb of counsel.
राज्यं प्रणिधिमूलं हि मन्त्रसारं प्रचक्षते। स्वामिनं त्वनुवर्तन्ति वृत्त्यर्थमिह मन्त्रिणः ॥१२-८४-४८॥
It is said that the foundation of a kingdom is the spy, who is the essence of counsel. However, here, ministers serve the king primarily for their livelihood.
स विनीय मदक्रोधौ मानमीर्ष्यां च निर्वृतः। नित्यं पञ्चोपधातीतैर्मन्त्रयेत्सह मन्त्रिभिः ॥१२-८४-४९॥
He who has subdued pride, anger, arrogance, and envy, and is free from them, should always consult with ministers who have overcome the five deceptions.
तेषां त्रयाणां विविधं विमर्शं; बुध्येत चित्तं विनिवेश्य तत्र। स्वनिश्चयं तं परनिश्चयं च; निवेदयेदुत्तरमन्त्रकाले ॥१२-८४-५०॥
Having fixed the mind there, one should understand the various deliberations of those three; and at the time of the final counsel, one should declare both one's own decision and that of others.
धर्मार्थकामज्ञमुपेत्य पृच्छे; द्युक्तो गुरुं ब्राह्मणमुत्तमार्थम्। निष्ठा कृता तेन यदा सह स्या; त्तं तत्र मार्गं प्रणयेदसक्तम् ॥१२-८४-५१॥
Having approached a brāhmaṇa who knows righteousness, wealth, and desire, and having asked him, when the teacher instructs for the highest purpose and steadfastness is established with him, then he should lead him on that path without attachment.
एवं सदा मन्त्रयितव्यमाहु; र्ये मन्त्रतत्त्वार्थविनिश्चयज्ञाः। तस्मात्त्वमेवं प्रणयेः सदैव; मन्त्रं प्रजासङ्ग्रहणे समर्थम् ॥१२-८४-५२॥
Therefore, as those who know the true import of counsel declare, you should always establish such capable counsel for the unification of the people.
न वामनाः कुब्जकृशा न खञ्जा; नान्धा जडाः स्त्री न नपुंसकं च। न चात्र तिर्यङ्न पुरो न पश्चा; न्नोर्ध्वं न चाधः प्रचरेत कश्चित् ॥१२-८४-५३॥
There are no dwarfs, hunchbacked, emaciated, or lame; no blind, dull-witted, women, or neuters here. Nor does anyone move here across, in front, behind, above, or below.
आरुह्य वातायनमेव शून्यं; स्थलं प्रकाशं कुशकाशहीनम्। वागङ्गदोषान्परिहृत्य मन्त्रं; संमन्त्रयेत्कार्यमहीनकालम् ॥१२-८४-५४॥
One should ascend an empty window, in a bright place free from kuśa and kāśa grass, and, having avoided faults of speech and body, deliberate on counsel regarding action at the proper time.
