12.104
युधिष्ठिर उवाच॥
Yudhishthira said.
कथं मृदौ कथं तीक्ष्णे महापक्षे च पार्थिव। अरौ वर्तेत नृपतिस्तन्मे ब्रूहि पितामह ॥१२-१०४-१॥
O grandsire, tell me how a king should behave towards the gentle, the harsh, and in the great assembly, and also towards the enemy.
भीष्म उवाच॥
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। बृहस्पतेश्च संवादमिन्द्रस्य च युधिष्ठिर ॥१२-१०४-२॥
Here too, O Yudhiṣṭhira, an ancient story is told: the conversation between Bṛhaspati and Indra.
बृहस्पतिं देवपतिरभिवाद्य कृताञ्जलिः। उपसङ्गम्य पप्रच्छ वासवः परवीरहा ॥१२-१०४-३॥
Vāsava (Indra), the destroyer of enemy heroes, approached Bṛhaspati, saluted him with joined palms, and asked.
अहितेषु कथं ब्रह्मन्वर्तयेयमतन्द्रितः। असमुच्छिद्य चैवेनान्नियच्छेयमुपायतः ॥१२-१०४-४॥
O Brahman, how should I act among the harmful without fatigue? By what means should I restrain these people without utterly destroying them?
सेनयोर्व्यतिषङ्गेण जयः साधारणो भवेत्। किं कुर्वाणं न मां जह्याज्ज्वलिता श्रीः प्रतापिनी ॥१२-१०४-५॥
When the two armies are closely engaged, victory becomes common to both. What blazing and glorious fortune would not abandon me for acting in this way?
ततो धर्मार्थकामानां कुशलः प्रतिभानवान्। राजधर्मविधानज्ञः प्रत्युवाच पुरंदरम् ॥१२-१०४-६॥
Then, the wise and capable expert in royal duties responded to Purandara (Indra) regarding the matters of dharma, artha, and kāma.
न जातु कलहेनेच्छेन्नियन्तुमपकारिणः। बालसंसेवितं ह्येतद्यदमर्षो यदक्षमा ॥ न शत्रुर्विवृतः कार्यो वधमस्याभिकाङ्क्षता ॥१२-१०४-७॥
One should never wish to restrain wrongdoers through quarrel; such behavior, rooted in anger and impatience, is childish. One should not openly make an enemy with the desire to kill him.
क्रोधं बलममर्षं च नियम्यात्मजमात्मनि। अमित्रमुपसेवेत विश्वस्तवदविश्वसन् ॥१२-१०४-८॥
After restraining anger, strength, and impatience, and having self-control, one should serve the enemy as if he were a trusted friend, but without actually trusting him.
प्रियमेव वदेन्नित्यं नाप्रियं किञ्चिदाचरेत्। विरमेच्छुष्कवैरेभ्यः कण्ठायासं च वर्जयेत् ॥१२-१०४-९॥
One should always speak only what is pleasing and never act in an unpleasing way. One should refrain from pointless quarrels and avoid arguments that only strain the voice.
यथा वैतंसिको युक्तो द्विजानां सदृशस्वनः। तान्द्विजान्कुरुते वश्यांस्तथा युक्तो महीपतिः ॥ वशं चोपनयेच्छत्रून्निहन्याच्च पुरंदर ॥१२-१०४-१०॥
Just as a charioteer, when properly harnessed, brings the twice-born under his control by his voice, so too should a king, when properly prepared, subdue and destroy his enemies, O Indra.
न नित्यं परिभूयारीन्सुखं स्वपिति वासव। जागर्त्येव च दुष्टात्मा सङ्करेऽग्निरिवोत्थितः ॥१२-१०४-११॥
O Indra, one who has wicked intentions does not always sleep happily after overcoming enemies; rather, in times of confusion, he remains ever alert, like a fire that has arisen.
न संनिपातः कर्तव्यः सामान्ये विजये सति। विश्वास्यैवोपसंन्यास्यो वशे कृत्वा रिपुः प्रभो ॥१२-१०४-१२॥
O lord, one should not launch an attack in general after victory. Only after bringing the enemy under control and making him trustworthy should he be surrendered.
सम्प्रधार्य सहामात्यैर्मन्त्रविद्भिर्महात्मभिः। उपेक्षमाणोऽवज्ञाते हृदयेनापराजितः ॥१२-१०४-१३॥
Having deliberated with his ministers, wise counselors, and noble souls, he remained unconquered in heart, disregarding being slighted.
अथास्य प्रहरेत्काले किञ्चिद्विचलिते पदे। दण्डं च दूषयेदस्य पुरुषैराप्तकारिभिः ॥१२-१०४-१४॥
Then, if his step is even slightly unsteady at the time, punishment should be inflicted upon him by trustworthy men.
आदिमध्यावसानज्ञः प्रच्छन्नं च विचारयेत्। बलानि दूषयेदस्य जानंश्चैव प्रमाणतः ॥१२-१०४-१५॥
He who knows the beginning, middle, and end should carefully examine what is hidden; he should, knowing by evidence, point out the faults in the strengths of that person.
भेदेनोपप्रदानेन संसृजन्नौषधैस्तथा। न त्वेव चेलसंसर्गं रचयेदरिभिः सह ॥१२-१०४-१६॥
Incision, supplementary administration, and mixing with medicines should be done in this way; however, one must never allow the cloth to come into contact with harmful substances or enemies.
दीर्घकालमपि क्षान्त्वा विहन्यादेव शात्रवान्। कालाकाङ्क्षी यामयेच्च यथा विस्रम्भमाप्नुयुः ॥१२-१०४-१७॥
Even after enduring for a long time, one should indeed destroy enemies; one who waits for the right time should also delay, so that they may gain confidence.
न सद्योऽरीन्विनिर्हन्याद्दृष्टस्य विजयोऽज्वरः। न यः शल्यं घट्टयति नवं च कुरुते व्रणम् ॥१२-१०४-१८॥
One should not immediately destroy an enemy; victory over a visible enemy is calm and without agitation. He who does not touch the thorn (wound) nor creates a new wound is victorious.
प्राप्ते च प्रहरेत्काले न स संवर्तते पुनः। हन्तुकामस्य देवेन्द्र पुरुषस्य रिपुं प्रति ॥१२-१०४-१९॥
O Indra, when the time to strike has come, one who desires to kill does not again advance towards the enemy.
यः कालो हि व्यतिक्रामेत्पुरुषं कालकाङ्क्षिणम्। दुर्लभः स पुनः कालः कालधर्मचिकीर्षुणा ॥१२-१०४-२०॥
The time that passes by a man who is merely waiting for it is indeed rare to return again for one who wishes to fulfill the duty appropriate to the time.
और्जस्थ्यं विजयेदेवं सङ्गृह्णन्साधुसंमतान्। कालेन साधयेन्नित्यं नाप्राप्तेऽभिनिपीडयेत् ॥१२-१०४-२१॥
One should maintain steadfastness, accept those approved by the virtuous, always accomplish tasks at the right time, and not oppress when something is not yet attained.
विहाय कामं क्रोधं च तथाहङ्कारमेव च। युक्तो विवरमन्विच्छेदहितानां पुरंदर ॥१२-१०४-२२॥
O Purandara, one who has abandoned desire, anger, and ego, and is disciplined, should seek the company of the virtuous in solitude.
मार्दवं दण्ड आलस्यं प्रमादश्च सुरोत्तम। मायाश्च विविधाः शक्र साधयन्त्यविचक्षणम् ॥१२-१०४-२३॥
O Śakra, softness, punishment, laziness, negligence, and various illusions overcome the unwise.
निहत्यैतानि चत्वारि मायां प्रतिविधाय च। ततः शक्नोति शत्रूणां प्रहर्तुमविचारयन् ॥१२-१०४-२४॥
After overcoming and dispelling these four illusions, one can then attack the enemies without any hesitation.
यदैवैकेन शक्येत गुह्यं कर्तुं तदाचरेत्। यच्छन्ति सचिवा गुह्यं मिथो विद्रावयन्त्यपि ॥१२-१०४-२५॥
One should act on a secret only when it can be accomplished by oneself alone. For ministers who conceal a secret, even among themselves, may still divulge it to each other.
अशक्यमिति कृत्वा वा ततोऽन्यैः संविदं चरेत्। ब्रह्मदण्डमदृष्टेषु दृष्टेषु चतुरङ्गिणीम् ॥१२-१०४-२६॥
If something is considered impossible, then one should seek counsel with others. The Brahma's staff is to be used among the unseen, and the fourfold army among the seen.
भेदं च प्रथमं युञ्ज्यात्तूष्णींदण्डं तथैव च। काले प्रयोजयेद्राजा तस्मिंस्तस्मिंस्तदा तदा ॥१२-१०४-२७॥
The king should first employ division, then silence and punishment likewise; at the proper time, he should apply each of these as appropriate.
प्रणिपातं च गच्छेत काले शत्रोर्बलीयसः। युक्तोऽस्य वधमन्विच्छेदप्रमत्तः प्रमाद्यतः ॥१२-१०४-२८॥
One should approach with prostration at the proper time to a stronger enemy; being prepared, he should seek the destruction of the careless one, remaining vigilant.
प्रणिपातेन दानेन वाचा मधुरया ब्रुवन्। अमित्रमुपसेवेत न तु जातु विशङ्कयेत् ॥१२-१०४-२९॥
One should serve even an enemy with prostration, gifts, and sweet words, but should never harbor suspicion.
स्थानानि शङ्कितानां च नित्यमेव विवर्जयेत्। न च तेष्वाश्वसेद्द्रुग्ध्वा जाग्रतीह निराकृताः ॥१२-१०४-३०॥
One should always avoid places associated with suspicious people and never trust them; even those who are vigilant here are rejected after being deceived.
न ह्यतो दुष्करं कर्म किञ्चिदस्ति सुरोत्तम। यथा विविधवृत्तानामैश्वर्यममराधिप ॥१२-१०४-३१॥
O best of the gods, there is indeed no action more difficult than this; just as the sovereignty over various events, O lord of the immortals.
तथा विविधशीलानामपि सम्भव उच्यते। यतेत योगमास्थाय मित्रामित्रानवारयन् ॥१२-१०४-३२॥
Thus, it is said that even among those of various natures, possibility exists. One should strive, adopting discipline, restraining both friends and foes.
मृदुमप्यवमन्यन्ते तीक्ष्णादुद्विजते जनः। मातीक्ष्णो मामृदुर्भूस्त्वं तीक्ष्णो भव मृदुर्भव ॥१२-१०४-३३॥
Even gentle people are disregarded, while people shrink from the harsh. Therefore, do not be only harsh or only gentle; you should be both harsh and gentle as the situation demands.
यथा वप्रे वेगवति सर्वतःसम्प्लुतोदके। नित्यं विवरणाद्बाधस्तथा राज्यं प्रमाद्यतः ॥१२-१०४-३४॥
Just as a breach in a riverbank with a strong current, surrounded by water on all sides, always causes trouble, so too does negligence always bring harm to a kingdom.
न बनूनभियुञ्जीत यौगपद्येन शात्रवान्। साम्ना दानेन भेदेन दण्डेन च पुरंदर ॥१२-१०४-३५॥
O Indra, one should not simultaneously engage with forest-dwellers and enemies; instead, one should deal with them through conciliation, gifts, division, and punishment.
एकैकमेषां निष्पिंषञ्शिष्टेषु निपुणं चरेत्। न च शक्तोऽपि मेधावी सर्वानेवारभेन्नृपः ॥१२-१०४-३६॥
A wise king, even if capable, should skilfully deal with each of these individually among the remaining, and should not attempt to undertake all at once.
यदा स्यान्महती सेना हयनागरथाकुला। पदातियन्त्रबहुला स्वनुरक्ता षडङ्गिनी ॥१२-१०४-३७॥
When there is a mighty army teeming with horses, elephants, and chariots, rich in foot-soldiers and machines, loyal to its own, and composed of six divisions.
यदा बहुविधां वृद्धिं मन्यते प्रतिलोमतः। तदा विवृत्य प्रहरेद्दस्यूनामविचारयन् ॥१२-१०४-३८॥
When one perceives a multifaceted increase as being contrary, then, after examining the situation, one should attack the robbers without hesitation.
न साम दण्डोपनिषत्प्रशस्यते; न मार्दवं शत्रुषु यात्रिकं सदा। न सस्यघातो न च सङ्करक्रिया; न चापि भूयः प्रकृतेर्विचारणा ॥१२-१०४-३९॥
Neither conciliation nor the doctrine of punishment is praised; nor is gentleness towards enemies always appropriate in expeditions. The destruction of crops, the act causing mixture (of castes, etc.), and again, consideration of nature are also not approved.
मायाविभेदानुपसर्जनानि; पापं तथैव स्पशसम्प्रयोगात्। आप्तैर्मनुष्यैरुपचारयेत; पुरेषु राष्ट्रेषु च सम्प्रयुक्तः ॥१२-१०४-४०॥
One should treat the divisions of illusion and non-subordinate things, as well as sin arising from contact, by means of trustworthy men; this is to be applied in cities and kingdoms.
पुराणि चैषामनुसृत्य भूमिपाः; पुरेषु भोगान्निखिलानिहाजयन्। पुरेषु नीतिं विहितां यथाविधि; प्रयोजयन्तो बलवृत्रसूदन ॥१२-१०४-४१॥
O slayer of Vṛtra by strength, the kings, having followed the ancient texts of these, conquered all enjoyments in the cities here. In the cities, applying the policy established according to rule.
प्रदाय गूढानि वसूनि नाम; प्रच्छिद्य भोगानवधाय च स्वान्। दुष्टाः स्वदोषैरिति कीर्तयित्वा; पुरेषु राष्ट्रेषु च योजयन्ति ॥१२-१०४-४२॥
The wicked, after giving away hidden treasures so-called, cutting off enjoyments and disregarding their own, and having proclaimed their own faults thus, employ (such people) in cities and kingdoms.
तथैव चान्यै रतिशास्त्रवेदिभिः; स्वलङ्कृतैः शास्त्रविधानदृष्टिभिः। सुशिक्षितैर्भाष्यकथाविशारदैः; परेषु कृत्यानुपधारयस्व ॥१२-१०४-४३॥
Likewise, by others who are versed in the science of love, well-adorned, with perspectives formed by scriptural regulations, well-trained and skilled in commentary and discourse, you should carefully observe the actions of others.
इन्द्र उवाच॥
Indra said.
कानि लिङ्गानि दुष्टस्य भवन्ति द्विजसत्तम। कथं दुष्टं विजानीयादेतत्पृष्टो ब्रवीहि मे ॥१२-१०४-४४॥
O best of the twice-born, what are the signs of the wicked? How can one recognize a wicked person? Please tell me this, as I have asked.
बृहस्पतिरुवाच॥
Bṛhaspati said.
परोक्षमगुणानाह सद्गुणानभ्यसूयति। परैर्वा कीर्त्यमानेषु तूष्णीमास्ते पराङ्मुखः ॥१२-१०४-४५॥
He talks about hidden qualities and finds fault with good qualities; or, when others are praised, he sits silently, turning his face away.
तूष्णीम्भावेऽपि हि ज्ञानं न चेद्भवति कारणम्। विश्वासमोष्ठसंदंशं शिरसश्च प्रकम्पनम् ॥१२-१०४-४६॥
Even when one is silent, if knowledge does not arise, then faith, pressing the lips, and shaking the head become the causes.
करोत्यभीक्ष्णं संसृष्टमसंसृष्टश्च भाषते। अदृष्टितो विकुरुते दृष्ट्वा वा नाभिभाषते ॥१२-१०४-४७॥
He repeatedly acts, sometimes associating and sometimes not, and speaks; without seeing he acts, and even after seeing, he does not address.
पृथगेत्य समश्नाति नेदमद्य यथाविधि। आसने शयने याने भावा लक्ष्या विशेषतः ॥१२-१०४-४८॥
One who comes separately and eats together does not do so today according to the rule. Especially, the states in sitting, lying down, and riding in a vehicle are to be observed.
आर्तिरार्ते प्रिये प्रीतिरेतावन्मित्रलक्षणम्। विपरीतं तु बोद्धव्यमरिलक्षणमेव तत् ॥१२-१०४-४९॥
Feeling distress at another's distress and affection for the beloved—this is the mark of a friend. But the opposite should be recognized as the mark of an enemy.
एतान्येवं यथोक्तानि बुध्येथास्त्रिदशाधिप। पुरुषाणां प्रदुष्टानां स्वभावो बलवत्तरः ॥१२-१०४-५०॥
O lord of the gods, you should understand these things as stated. The nature of corrupted men is more powerful.
इति दुष्टस्य विज्ञानमुक्तं ते सुरसत्तम। निशाम्य शास्त्रतत्त्वार्थं यथावदमरेश्वर ॥१२-१०४-५१॥
Thus, O best of the gods, I have explained to you the knowledge of the wicked. Now, having properly heard the true meaning of the śāstra, O lord of the immortals.
भीष्म उवाच॥
Bhīṣma said.
स तद्वचः शत्रुनिबर्हणे रत; स्तथा चकारावितथं बृहस्पतेः। चचार काले विजयाय चारिहा; वशं च शत्रूननयत्पुरंदरः ॥१२-१०४-५२॥
He, engaged in destroying enemies, acted exactly as Bṛhaspati's words, without falsehood. At the right time, for victory, the destroyer of enemies, Purandara, moved and brought the enemies under control.
