12.104
युधिष्ठिर उवाच॥
yudhiṣṭhira uvāca॥
[युधिष्ठिर (yudhiṣṭhira) - Yudhishthira; (proper noun, name of a person); उवाच (uvāca) - said; (from the root 'vac', to speak);]
(Yudhishthira said;)
Yudhishthira said.
कथं मृदौ कथं तीक्ष्णे महापक्षे च पार्थिव। अरौ वर्तेत नृपतिस्तन्मे ब्रूहि पितामह ॥१२-१०४-१॥
kathaṃ mṛdau kathaṃ tīkṣṇe mahāpakṣe ca pārthiva| arau varteta nṛpatistanme brūhi pitāmaha ॥12-104-1॥
[कथं (kathaṃ) - how; मृदौ (mṛdau) - towards the gentle; कथं (kathaṃ) - how; तीक्ष्णे (tīkṣṇe) - towards the harsh; महापक्षे (mahāpakṣe) - in the great party; च (ca) - and; पार्थिव (pārthiva) - O king; अरौ (arau) - towards the enemy; वर्तेत (varteta) - should behave; नृपतिः (nṛpatiḥ) - the king; तत् (tat) - that; मे (me) - to me; ब्रूहि (brūhi) - tell; पितामह (pitāmaha) - O grandsire;]
(How towards the gentle, how towards the harsh, in the great party and, O king, towards the enemy should the king behave? That to me tell, O grandsire.)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; (name of a person); उवाच (uvāca) - said; (from the root 'vac' - to speak);]
(Bhīṣma said;)
Bhīṣma said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। बृहस्पतेश्च संवादमिन्द्रस्य च युधिष्ठिर ॥१२-१०४-२॥
atrāpy udāharantīmam itihāsaṃ purātanam। bṛhaspateś ca saṃvādam indrasya ca yudhiṣṭhira ॥12-104-2॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they cite; इमम् (imam) - this; इतिहासम् (itihāsam) - history; पुरातनम् (purātanam) - ancient; बृहस्पतेः (bṛhaspateḥ) - of Bṛhaspati; च (ca) - and; संवादम् (saṃvādam) - dialogue; इन्द्रस्य (indrasya) - of Indra; च (ca) - and; युधिष्ठिर (yudhiṣṭhira) - Yudhiṣṭhira;]
(Here also they cite this ancient history, the dialogue of Bṛhaspati and of Indra, O Yudhiṣṭhira.)
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॥
bṛhaspatiṃ devapatir abhivādya kṛtāñjaliḥ। upasaṅgamya papraccha vāsavaḥ paravīrahā ॥12-104-3॥
[बृहस्पतिं (bṛhaspatiṃ) - to Bṛhaspati; (the preceptor of the gods; vocative singular;) देवपतिः (devapatiḥ) - the lord of the gods; (Indra; nominative singular;) अभिवाद्य (abhivādya) - having saluted; (gerund;) कृताञ्जलिः (kṛtāñjaliḥ) - with joined palms; (nominative singular;) उपसङ्गम्य (upasaṅgamya) - having approached; (gerund;) पप्रच्छ (papraccha) - asked; (imperfect, 3rd person singular;) वासवः (vāsavaḥ) - Vāsava; (another name for Indra; nominative singular;) परवीरहा (paravīrahā) - destroyer of enemy heroes; (epithet of Indra; nominative singular;);]
(Having saluted Bṛhaspati, the lord of the gods, with joined palms, having approached, Vāsava, the destroyer of enemy heroes, asked.)
Vāsava (Indra), the destroyer of enemy heroes, approached Bṛhaspati, saluted him with joined palms, and asked.
अहितेषु कथं ब्रह्मन्वर्तयेयमतन्द्रितः। असमुच्छिद्य चैवेनान्नियच्छेयमुपायतः ॥१२-१०४-४॥
ahiteṣu kathaṃ brahman vartayeyam atandritaḥ। asamucchidhya ca eva enān niyaccheyam upāyataḥ॥12-104-4॥
[अहितेषु (ahiteṣu) - in the harmful; कथं (kathaṃ) - how; ब्रह्मन् (brahman) - O Brahman; वर्तयेयम् (vartayeyam) - should I conduct; अतन्द्रितः (atandritaḥ) - without fatigue; असमुच्छिद्य (asamucchidhya) - without completely destroying; च (ca) - and; एव (eva) - indeed; एनान् (enān) - these (people); नियच्छेयम् (niyaccheyam) - should I restrain; उपायतः (upāyataḥ) - by means;]
(In the harmful, how, O Brahman, should I conduct (myself) without fatigue? Without completely destroying, and indeed these (people), should I restrain by means.)
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॥
senayorvyatiṣaṅgeṇa jayaḥ sādhāraṇo bhavet। kiṃ kurvāṇaṃ na māṃ jahyājjvalitā śrīḥ pratāpinī ॥12-104-5॥
[सेनयोः (senayoḥ) - of the two armies; व्यतिषङ्गेण (vyatiṣaṅgeṇa) - by close engagement; जयः (jayaḥ) - victory; साधारणः (sādhāraṇaḥ) - common; भवेत् (bhavet) - would be; किम् (kim) - what; कुर्वाणम् (kurvāṇam) - doing; न (na) - not; माम् (mām) - me; जह्यात् (jahyāt) - would abandon; ज्वलिता (jvalitā) - blazing; श्रीः (śrīḥ) - fortune; प्रतापिनी (pratāpinī) - glorious;]
(By the close engagement of the two armies, victory would be common. What blazing and glorious fortune would not abandon me, doing (thus)?)
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॥
tato dharmārthakāmānāṃ kuśalaḥ pratibhānavān। rājadarmavidhānajñaḥ pratyuvāca puraṃdaram ॥12-104-6॥
[ततः (tataḥ) - then; धर्मार्थकामानाम् (dharmārthakāmānām) - of dharma, artha, and kāma; कुशलः (kuśalaḥ) - skilled; प्रतिभानवान् (pratibhānavān) - intelligent; राजधर्मविधानज्ञः (rājadarmavidhānajñaḥ) - knower of the ordinance of royal duties; प्रत्युवाच (pratyuvāca) - replied; पुरंदरम् (puraṃdaram) - to Purandara (Indra);]
(Then, the skilled and intelligent knower of the ordinance of royal duties replied to Purandara (Indra) concerning dharma, artha, and kāma.)
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॥
na jātu kalahenecchenniyantumapakāriṇaḥ। bālasaṃsevitaṃ hyetadyadamarṣo yadakṣamā ॥ na śatrurvivṛtaḥ kāryo vadhamasyābhikāṅkṣatā ॥12-104-7॥
[न (na) - not; जातु (jātu) - ever; कलहेन (kalahena) - by quarrel; इच्छेत् (icchet) - should desire; नियन्तुम् (niyantum) - to restrain; अपकारिणः (apakāriṇaḥ) - wrongdoers; बालसंसेवितं (bālasaṃsevitam) - practiced by children; हि (hi) - indeed; एतत् (etat) - this; यत् (yat) - which; अमर्षः (amarṣaḥ) - anger; यत् (yat) - which; अक्षमा (akṣamā) - impatience; न (na) - not; शत्रुः (śatruḥ) - enemy; विवृतः (vivṛtaḥ) - open; कार्यः (kāryaḥ) - should be made; वधम् (vadham) - killing; अस्य (asya) - of him; अभिकाङ्क्षता (abhikāṅkṣatā) - desiring;]
(Not ever by quarrel should one desire to restrain wrongdoers; this indeed is practiced by children, which is anger, which is impatience. Not should an enemy be made open, desiring his killing.)
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॥
krodhaṃ balam amarṣaṃ ca niyamya ātmajam ātmani। amitraṃ upaseveta viśvastavad aviśvasan ॥12-104-8॥
[क्रोधम् (krodham) - anger; बलम् (balam) - strength; अमर्षम् (amarṣam) - impatience; च (ca) - and; नियम्य (niyamya) - having restrained; आत्मजम् (ātmajam) - one's own son; आत्मनि (ātmani) - in oneself; अमित्रम् (amitram) - enemy; उपसेवेत् (upaseveta) - should serve; विश्वस्तवत् (viśvastavat) - like a trusted one; अविश्वसन् (aviśvasan) - not trusting;]
(Having restrained anger, strength, and impatience, and having controlled one's own son in oneself, one should serve the enemy like a trusted one, not trusting (him).)
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॥
priyam eva vaden nityaṃ nāpriyaṃ kiñcid ācaret| viramec chuṣkavairebhyaḥ kaṇṭhāyāsaṃ ca varjayet ॥12-104-9॥
[प्रियम् (priyam) - pleasing; एव (eva) - only; वदेत् (vadet) - should speak; नित्यं (nityaṃ) - always; न (na) - not; अप्रियं (apriyam) - unpleasing; किञ्चित् (kiñcit) - anything; आचरेत् (ācaret) - should do; विरमेत् (viramet) - should desist; शुष्कवैरेभ्यः (śuṣkavairebhyaḥ) - from fruitless hostilities; कण्ठायासम् (kaṇṭhāyāsam) - throat-straining (useless argument); च (ca) - and; वर्जयेत् (varjayet) - should avoid;]
(One should always speak only what is pleasing; one should not do anything unpleasing. One should desist from fruitless hostilities and avoid throat-straining (useless argument).)
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॥
yathā vaitaṃsiko yukto dvijānāṃ sadṛśasvanaḥ। tāndvijānkuru te vaśyāṃstathā yukto mahīpatiḥ॥ vaśaṃ copanayeccatrūnnihanyācca puraṃdara॥12-104-10॥
[यथा (yathā) - just as; वैतंसिकः (vaitaṃsikaḥ) - the charioteer; युक्तः (yuktaḥ) - yoked; द्विजानाम् (dvijānām) - of the twice-born (Brahmins); सदृशस्वनः (sadṛśasvanaḥ) - having similar sound; तान् (tān) - them; द्विजान् (dvijān) - the twice-born; कुरुते (kurute) - makes; वश्यान् (vaśyān) - obedient; तथा (tathā) - in the same way; युक्तः (yuktaḥ) - yoked; महीपतिः (mahīpatiḥ) - the king; वशम् (vaśam) - under control; च (ca) - and; उपनयेत् (upanayet) - should bring; शत्रून् (śatrūn) - enemies; निहन्यात् (nihanyāt) - should slay; च (ca) - and; पुरंदर (puraṃdara) - O Indra; १२-१०४-१० (12-104-10) - 12-104-10;]
(Just as the charioteer, being yoked, makes the twice-born with similar sound obedient, so the king, being yoked, should bring enemies under control and should slay them, O Indra.)
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॥
na nityaṃ paribhūyārīn sukhaṃ svapiti vāsava। jāgartyeva ca duṣṭātmā saṅkare'gnirivotthitaḥ ॥12-104-11॥
[न (na) - not; नित्यं (nityaṃ) - always; परिभूय (paribhūya) - having overcome; अरिन् (arīn) - enemies; सुखं (sukhaṃ) - happily; स्वपिति (svapiti) - sleeps; वासव (vāsava) - O Indra; जागर्ति (jāgarti) - remains awake; एव (eva) - indeed; च (ca) - and; दुष्टात्मा (duṣṭātmā) - wicked-minded; सङ्करे (saṅkare) - in confusion; अग्निः (agniḥ) - fire; इव (iva) - like; उत्थितः (utthitaḥ) - arisen;]
(Not always, having overcome enemies, does one sleep happily, O Indra; indeed, the wicked-minded remains awake, like fire arisen in confusion.)
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॥
na saṃnipātaḥ kartavyaḥ sāmānye vijaye sati। viśvāsyai vopasaṃnyāsyo vaśe kṛtvā ripuḥ prabho ॥12-104-12॥
[न (na) - not; संनिपातः (saṃnipātaḥ) - attack; कर्तव्यः (kartavyaḥ) - should be done; सामान्ये (sāmānye) - in general; विजये (vijaye) - in victory; सति (sati) - when there is; विश्वास्य (viśvāsya) - having been trusted; एव (eva) - indeed; उपसंन्यास्यः (upasaṃnyāsyaḥ) - should be surrendered; वशे (vaśe) - under control; कृत्वा (kṛtvā) - having made; रिपुः (ripuḥ) - enemy; प्रभो (prabho) - O lord;]
(Not attack should be done in general when there is victory. The enemy, having been trusted, indeed should be surrendered after having brought under control, O lord.)
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॥
sampradhārya sahāmātyair mantravidbhir mahātmabhiḥ। upekṣamāṇo'vajñāte hṛdayenāparājitaḥ ॥12-104-13॥
[सम्प्रधार्य (sampradhārya) - having thoroughly considered; सह (saha) - together with; अमात्यैः (amātyaiḥ) - with ministers; मन्त्रविद्भिः (mantravidbhiḥ) - with those who know counsel; महात्मभिः (mahātmabhiḥ) - with great souls; उपेक्षमाणः (upekṣamāṇaḥ) - neglecting; अवज्ञाते (avajñāte) - being disregarded; हृदयेना (hṛdayena) - with (his) heart; अपराजितः (aparājitaḥ) - unconquered;]
(Having thoroughly considered together with ministers, with those who know counsel, with great souls, neglecting (even when) being disregarded, with (his) heart unconquered.)
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॥
athāsya praharet kāle kiñcid vicalite pade। daṇḍaṃ ca dūṣayed asya puruṣair āptakāribhiḥ ॥12-104-14॥
[अथ (atha) - then; अस्य (asya) - his; प्रहरेत् (praharet) - should strike; काले (kāle) - at the time; किञ्चित् (kiñcit) - somewhat; विचलिते (vicalite) - when moved; पदे (pade) - in the step; दण्डं (daṇḍam) - punishment; च (ca) - and; दूषयेत् (dūṣayet) - should inflict; अस्य (asya) - his; पुरुषैः (puruṣaiḥ) - by men; आप्तकारिभिः (āptakāribhiḥ) - by trustworthy agents;]
(Then, if at the time his step is somewhat moved, punishment should be inflicted upon him by men who are trustworthy agents.)
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॥
ādimadhyāvasānajñaḥ pracchannaṃ ca vicārayet। balāni dūṣayedasya jānaṃścaiva pramāṇataḥ ॥12-104-15॥
[आदि (ādi) - beginning; मध्य (madhya) - middle; अवसान (avasāna) - end; ज्ञः (jñaḥ) - knower; प्रच्छन्नं (pracchannam) - hidden; च (ca) - and; विचारयेत् (vicārayet) - should examine; बलानि (balāni) - strengths; दूषयेत् (dūṣayet) - should find faults; अस्य (asya) - of him; जानन् (jānan) - knowing; च (ca) - and; एव (eva) - indeed; प्रमाणतः (pramāṇataḥ) - according to evidence;]
(One who knows the beginning, middle, and end should examine what is hidden; he should find faults in the strengths of him, knowing indeed according to evidence.)
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॥
bhedena upapradānena saṃsṛjan nauṣadhaiḥ tathā। na tu eva cela-saṃsargaṃ racayet aribhiḥ saha ॥12-104-16॥
[भेदेन (bhedena) - by incision; by splitting; उपप्रदानेन (upapradānena) - by additional administration; by supplementary giving; संसृजन् (saṃsṛjan) - mixing; combining; औषधैः (auṣadhaiḥ) - with medicines; तथा (tathā) - likewise; in that manner; न (na) - not; तु (tu) - but; एव (eva) - indeed; certainly; चेल (cela) - cloth; garment; संसर्गं (saṃsargaṃ) - contact; association; रचयेत् (racayet) - should make; should cause; अरिभिः (aribhiḥ) - with enemies; with harmful ones; सह (saha) - together; with;]
(By incision, by supplementary administration, mixing likewise with medicines; but indeed, one should not make contact of cloth together with harmful ones.)
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॥
dīrghakālam api kṣāntvā vihan yād eva śātravān। kālākāṅkṣī yāmayec ca yathā visrambham āpnuyuḥ॥12-104-17॥
[दीर्घकालम् (dīrghakālam) - for a long time; अपि (api) - even; क्षान्त्वा (kṣāntvā) - having endured; विहन्यात् (vihanyāt) - should destroy; एव (eva) - indeed; शात्रवान् (śātravān) - enemies; कालाकाङ्क्षी (kālākāṅkṣī) - one who waits for the right time; यामयेत् (yāmayet) - should delay; च (ca) - and; यथा (yathā) - so that; विस्रम्भम् (visrambham) - confidence; आप्नुयुः (āpnuyuḥ) - they may obtain;]
(For a long time even, having endured, indeed should destroy enemies; one who waits for the right time should delay also, so that they may obtain confidence.)
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॥
na sadyo'ārīn vinirhanyād dṛṣṭasya vijayo'jvaraḥ। na yaḥ śalyaṃ ghaṭṭayati navaṃ ca kurute vraṇam ॥12-104-18॥
[न (na) - not; सद्यः (sadyaḥ) - immediately; अरिन् (arin) - enemy; विनिर्हन्यात् (vinirhanyāt) - should completely destroy; दृष्टस्य (dṛṣṭasya) - of the visible; विजयः (vijayaḥ) - victory; अज्वरः (ajvaraḥ) - without fever; (i.e., without agitation) न (na) - not; यः (yaḥ) - who; शल्यं (śalyaṃ) - thorn (wound); घट्टयति (ghaṭṭayati) - touches; नवं (navaṃ) - new; च (ca) - and; कुरुते (kurute) - makes; व्रणम् (vraṇam) - wound;]
(Not immediately should one completely destroy the enemy; the victory over the visible (enemy) is without agitation. Not he who touches the thorn (wound), nor makes a new wound.)
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॥
prāpte ca praharetkāle na sa saṁvartate punaḥ। hantukāmasya devendra puruṣasya ripuṁ prati ॥12-104-19॥
[प्राप्ते (prāpte) - having arrived; (when) attained; च (ca) - and; प्रहरेत् (praharet) - (the) time of attack; (when) to strike; काले (kāle) - at the time; न (na) - not; स (sa) - he; संवर्तते (saṁvartate) - proceeds; happens; पुनः (punaḥ) - again; हन्तुकामस्य (hantukāmasya) - of one desiring to kill; देवेन्द्र (devendra) - O Indra; पुरुषस्य (puruṣasya) - of the man; रिपुं (ripuṁ) - enemy; प्रति (prati) - towards;]
(When the time to strike has arrived, O Indra, he does not proceed again towards the enemy of the man who desires to kill.)
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॥
yaḥ kālo hi vyatikrāmet puruṣaṃ kālakāṅkṣiṇam। durlabhaḥ sa punaḥ kālaḥ kāladharmacikīrṣuṇā ॥12-104-20॥
[यः (yaḥ) - who; कालः (kālaḥ) - time; हि (hi) - indeed; व्यतिक्रामेत् (vyatikrāmet) - would pass by; पुरुषम् (puruṣam) - man; कालकाङ्क्षिणम् (kālakāṅkṣiṇam) - awaiting time; दुर्लभः (durlabhaḥ) - rare; सः (saḥ) - that; पुनः (punaḥ) - again; कालः (kālaḥ) - time; कालधर्मचिकीर्षुणा (kāladharmacikīrṣuṇā) - by one desiring to accomplish the duty of time;]
(Who indeed, the time would pass by the man awaiting time; that rare time again (is) by one desiring to accomplish the duty of time.)
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॥
aurjasthyaṃ vijayedevaṃ saṅgṛhṇansādhusaṃmatān। kālena sādhayennityaṃ nāprāpte'bhinipīḍayet ॥12-104-21॥
[और्जस्थ्यं (aurjasthyaṃ) - steadfastness; विजयेत् (vijayet) - should conquer; एवं (evaṃ) - thus; सङ्गृह्णन् (saṅgṛhṇan) - accepting; साधु (sādhu) - good; संमतान् (saṃmatān) - approved; कालेन (kālena) - in due time; साधयेत् (sādhayet) - should accomplish; नित्यं (nityaṃ) - always; न (na) - not; अप्राप्ते (aprāpte) - when not attained; अभिनिपीडयेत् (abhinipīḍayet) - should oppress;]
(Steadfastness should thus be conquered, accepting those approved by the good; always, one should accomplish in due time, not oppress when not attained.)
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॥
vihāya kāmaṃ krodhaṃ ca tathāhaṅkārameva ca। yukto vivaramanvicchedahitānāṃ puraṃdara ॥12-104-22॥
[विहाय (vihāya) - having abandoned; कामं (kāmaṃ) - desire; क्रोधं (krodhaṃ) - anger; च (ca) - and; तथा (tathā) - also; अहङ्कारम् (ahaṅkāram) - ego; एव (eva) - indeed; च (ca) - and; युक्तः (yuktaḥ) - engaged; विवरम् (vivaram) - solitude; अन्विच्छेत् (anvicchet) - should seek; हितानाम् (hitānām) - of the virtuous; पुरंदर (puraṃdara) - O Purandara;]
(Having abandoned desire, anger, and also ego indeed, one engaged should seek solitude, O Purandara, of the virtuous.)
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॥
mārdavaṃ daṇḍa ālasyaṃ pramādaś ca surottama। māyāś ca vividhāḥ śakra sādhayanti avicakṣaṇam ॥12-104-23॥
[मार्दवं (mārdavam) - softness; दण्ड (daṇḍa) - punishment; आलस्यं (ālasyaṃ) - laziness; प्रमादः (pramādaḥ) - negligence; च (ca) - and; सुरोत्तम (surottama) - O best of gods; मायाः (māyāḥ) - illusions; च (ca) - and; विविधाः (vividhāḥ) - various; शक्र (śakra) - O Śakra; साधयन्ति (sādhayanti) - accomplish; अविचक्षणम् (avicakṣaṇam) - the unwise;]
(Softness, punishment, laziness, negligence and, O best of gods, various illusions, O Śakra, accomplish (affect) the unwise.)
O Śakra, softness, punishment, laziness, negligence, and various illusions overcome the unwise.
निहत्यैतानि चत्वारि मायां प्रतिविधाय च। ततः शक्नोति शत्रूणां प्रहर्तुमविचारयन् ॥१२-१०४-२४॥
nihatyaitāni catvāri māyāṃ pratividhāya ca। tataḥ śaknoti śatrūṇāṃ prahartum avicārayan ॥12-104-24॥
[निहत्य (nihatya) - having slain; एतानि (etāni) - these; चत्वारि (catvāri) - four; मायाम् (māyām) - illusions; प्रतिविधाय (pratividhāya) - having counteracted; च (ca) - and; ततः (tataḥ) - then; शक्नोति (śaknoti) - is able; शत्रूणाम् (śatrūṇām) - of enemies; प्रहर्तुम् (prahartum) - to strike; अविचारयन् (avicārayan) - without hesitation;]
(Having slain these four illusions and having counteracted them, then one is able to strike the enemies without hesitation.)
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॥
yadaivaikena śakyeta guhyaṃ kartuṃ tadācaret। yacchanti sacivā guhyaṃ mitho vidrāvayantyapi ॥12-104-25॥
[यदा (yadā) - when; एव (eva) - indeed; एकेन (ekena) - by one; शक्येत (śakyeta) - it is possible; गुह्यं (guhyaṃ) - secret; कर्तुं (kartuṃ) - to do; तदा (tadā) - then; आचरेत् (ācaret) - one should act; यत् (yat) - which; श्चन्ति (yacchanti) - they conceal; सचिवाः (sacivāḥ) - ministers; गुह्यं (guhyaṃ) - secret; मिथः (mitho) - mutually; विद्रावयन्ति (vidrāvayanti) - they divulge; अपि (api) - even;]
(When indeed by one it is possible to do a secret, then one should act. Which ministers conceal a secret, mutually they even divulge.)
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॥
aśakyam iti kṛtvā vā tato'nyaiḥ saṃvidaṃ caret। brahmadaṇḍam adṛṣṭeṣu dṛṣṭeṣu caturaṅgiṇīm ॥12-104-26॥
[अशक्यम् (aśakyam) - impossible; इति (iti) - thus; कृत्वा (kṛtvā) - having considered; वा (vā) - or; ततः (tataḥ) - then; अन्यैः (anyaiḥ) - by others; संविदम् (saṃvidam) - counsel; चरेत् (caret) - should undertake; ब्रह्मदण्डम् (brahmadaṇḍam) - Brahma's staff; अदृष्टेषु (adṛṣṭeṣu) - among the unseen; दृष्टेषु (dṛṣṭeṣu) - among the seen; चतुरङ्गिणीम् (caturaṅgiṇīm) - fourfold army;]
(Having considered 'impossible', or then by others, one should undertake counsel. The Brahma's staff among the unseen, among the seen, the fourfold army.)
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॥
bhedaṃ ca prathamaṃ yuñjyāttūṣṇīṃ daṇḍaṃ tathaiva ca। kāle prayojayed rājā tasmiṃs tasmiṃs tadā tadā॥12-104-27॥
[भेदं (bhedam) - division; separation; च (ca) - and; प्रथमं (prathamam) - first; युञ्ज्यात् (yuñjyāt) - should employ; तूष्णीम् (tūṣṇīm) - silence; दण्डं (daṇḍam) - punishment; तथैव (tathaiva) - likewise; च (ca) - and; काले (kāle) - at the proper time; प्रयोजयेत् (prayojayet) - should apply; राजा (rājā) - the king; तस्मिन् (tasmin) - in that; तस्मिन् (tasmin) - in that; तदा (tadā) - then; तदा (tadā) - then;]
(Division and first should employ, silence, punishment likewise and; at the proper time should apply the king in that, in that, then, then.)
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॥
praṇipātaṃ ca gacchet kāle śatrorbalīyasaḥ। yukto'sya vadhamanvicchedapramattaḥ pramādyataḥ ॥12-104-28॥
[प्रणिपातम् (praṇipātam) - prostration; salutation; च (ca) - and; गच्छेत् (gacchet) - should go; काले (kāle) - at the time; शत्रोः (śatroḥ) - of the enemy; बलीयसः (balīyasaḥ) - stronger; युक्तः (yuktaḥ) - engaged; prepared; अस्य (asya) - his; वधम् (vadham) - destruction; killing; अन्विच्छेत् (anvicchet) - should seek; अप्रमत्तः (apramattaḥ) - not careless; vigilant; प्रमाद्यतः (pramādyataḥ) - of the careless one;]
(Prostration and should go at the time of the enemy stronger; engaged his destruction should seek not careless of the careless one;)
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॥
praṇipātena dānena vācā madhurayā bruvan। amitram upaseveta na tu jātu viśaṅkayet॥12-104-29॥
[प्रणिपातेन (praṇipātena) - by prostration; दानेन (dānena) - by giving; वाचा (vācā) - by speech; मधुरया (madhurayā) - sweet; ब्रुवन् (bruvan) - speaking; अमित्रम् (amitram) - enemy; उपसेवेत (upaseveta) - should serve; न (na) - not; तु (tu) - but; जातु (jātu) - ever; विशङ्कयेत् (viśaṅkayet) - should suspect;]
(By prostration, by giving, by sweet speech, speaking, one should serve the enemy, but should never suspect.)
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॥
sthānāni śaṅkitānāṃ ca nityam-eva vivarjayet। na ca teṣv-āśvased-drugdhvā jāgratīha nirākṛtāḥ ॥12-104-30॥
[स्थानानि (sthānāni) - places; शङ्कितानाम् (śaṅkitānām) - of the suspicious; च (ca) - and; नित्यम् (nityam) - always; एव (eva) - indeed; विवर्जयेत् (vivarjayet) - should avoid; न (na) - not; च (ca) - and; तेषु (teṣu) - in those; आश्वसेत् (āśvased) - should trust; द्रुग्ध्वा (drugdhvā) - having been deceived; जाग्रती (jāgratī) - one who is awake; इह (iha) - here; निराकृताः (nirākṛtāḥ) - those who are rejected;]
(One should always indeed avoid the places of the suspicious, and not trust in those, having been deceived; here, those who are awake are rejected.)
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॥
na hy ato duṣkaraṃ karma kiñcid asti surottama। yathā vividha-vṛttānām aiśvaryam amarādhipa ॥12-104-31॥
[न (na) - not; हि (hi) - indeed; अतः (ataḥ) - than this; दुष्करं (duṣkaraṃ) - difficult to do; कर्म (karma) - action; किञ्चित् (kiñcit) - anything; अस्ति (asti) - exists; सुरोत्तम (surottama) - O best of the gods; यथा (yathā) - as; विविध (vividha) - various; वृत्तानाम् (vṛttānām) - of events; ऐश्वर्यम् (aiśvaryam) - sovereignty; अमराधिप (amarādhipa) - O lord of the immortals;]
(Not indeed than this difficult action anything exists, O best of the gods; as the sovereignty of various events, O lord of the immortals.)
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॥
tathā vividhaśīlānām api sambhava ucyate। yateta yogam āsthāya mitrāmitrān avārayan ॥12-104-32॥
[तथा (tathā) - in that way; विविधशीलानाम् (vividhaśīlānām) - of those with various natures; अपि (api) - also; सम्भवः (sambhavaḥ) - possibility; उच्यते (ucyate) - is said; यतेत (yateta) - one should strive; योगम् (yogam) - discipline; आस्थाय (āsthāya) - having resorted to; मित्रामित्रान् (mitrāmitrān) - friends and foes; अवारयन् (avārayan) - restraining; ॥१२-१०४-३२॥ (॥12-104-32॥) - ;]
(In that way, the possibility of those with various natures is also said. One should strive, having resorted to discipline, restraining friends and foes.)
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॥
mṛdum apy avamanyante tīkṣṇād udvijate janaḥ। mā tīkṣṇo mā mṛdur bhūs tvaṃ tīkṣṇo bhava mṛdur bhava ॥12-104-33॥
[मृदुम् (mṛdum) - soft; gentle; अपि (api) - even; also; अवमन्यन्ते (avamanyante) - they despise; they disregard; तीक्ष्णात् (tīkṣṇāt) - from the harsh; from the sharp; उद्विजते (udvijate) - shrinks; recoils; जनः (janaḥ) - person; man; मा (mā) - do not; तीक्ष्णः (tīkṣṇaḥ) - harsh; sharp; मा (mā) - do not; मृदुः (mṛduḥ) - soft; gentle; भूः (bhūḥ) - be; become; त्वं (tvaṃ) - you; तीक्ष्णः (tīkṣṇaḥ) - harsh; sharp; भव (bhava) - be; become; मृदुः (mṛduḥ) - soft; gentle; भव (bhava) - be; become;]
(Even the soft are despised; from the harsh, a person recoils. Do not be harsh, do not be soft; you, be harsh, be soft.)
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॥
yathā vapre vegavati sarvataḥsamplutodake। nityaṃ vivaraṇādbādhastathā rājyaṃ pramādyataḥ ॥12-104-34॥
[यथा (yathā) - just as; वप्रे (vapre) - in a bank; वेगवति (vegavati) - with a current; सर्वतः-सम्प्लुत-उदके (sarvataḥ-sampluta-udake) - in water flooded on all sides; नित्यं (nityaṃ) - always; विवरणात् (vivaraṇāt) - from a breach; बाधः (bādhaḥ) - obstruction; affliction; तथा (tathā) - so; in the same way; राज्यम् (rājyam) - kingdom; प्रमाद्यतः (pramādyataḥ) - from negligence;]
(Just as in a bank with a current, in water flooded on all sides, always from a breach there is obstruction; so, in the same way, in a kingdom, from negligence, there is affliction.)
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॥
na banūnabhiyuñjīta yaugapadyena śātravān। sāmnā dānena bhedena daṇḍena ca puraṃdara ॥12-104-35॥
[न (na) - not; बनून् (banūn) - with the forest-dwellers; अभियुञ्जीत (abhiyuñjīta) - should engage (in conflict); यौगपद्येन (yaugapadyena) - simultaneously; शात्रवान् (śātravān) - with enemies; साम्ना (sāmnā) - with conciliation; दानेन (dānena) - with gifts; भेदेन (bhedena) - with division; दण्डेन (daṇḍena) - with punishment; च (ca) - and; पुरंदर (puraṃdara) - O Indra (destroyer of cities);]
(One should not engage with the forest-dwellers and enemies simultaneously; O Indra, (one should deal) by conciliation, by gifts, by division, and by punishment.)
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॥
ekaikam eṣāṃ niṣpiṃśan śiṣṭeṣu nipuṇaṃ caret। na ca śakto'pi medhāvī sarvān eva ārabhet nṛpaḥ॥12-104-36॥
[एकैकम् (ekaikam) - each one; एषाम् (eṣām) - of these; निष्पिंषन् (niṣpiṃśan) - crushing; शिष्टेषु (śiṣṭeṣu) - in the remaining; निपुणम् (nipuṇam) - skilfully; चरेत् (caret) - should act; न (na) - not; च (ca) - and; शक्तः (śaktaḥ) - capable; अपि (api) - even; मेधावी (medhāvī) - wise; सर्वान् (sarvān) - all; एव (eva) - indeed; आरभेत् (ārabhet) - should undertake; नृपः (nṛpaḥ) - king;]
(Crushing each one of these, he should act skilfully among the remaining; and even if capable, a wise king should not undertake all at once.)
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॥
yadā syān mahatī senā haya-nāga-ratha-ākulā। padāti-yantra-bahulā sva-anuraktā ṣaḍ-aṅginī ॥12-104-37॥
[यदा (yadā) - when; स्यात् (syāt) - there is; महती (mahatī) - great; सेना (senā) - army; हय (haya) - horse; नाग (nāga) - elephant; रथ (ratha) - chariot; आकुला (ākulā) - filled with; पदाति (padāti) - foot-soldier; यन्त्र (yantra) - machine; बहुला (bahulā) - abundant; स्व (sva) - own; अनुरक्ता (anuraktā) - devoted; षडङ्गिनी (ṣaḍ-aṅginī) - having six parts;]
(When there is a great army filled with horses, elephants, and chariots, abundant in foot-soldiers and machines, devoted to its own, having six parts.)
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॥
yadā bahuvidhāṃ vṛddhiṃ manyate pratilomataḥ। tadā vivṛtya prahared dasyūnām avicārayan ॥12-104-38॥
[यदा (yadā) - when; बहुविधां (bahuvidhām) - of many kinds; वृद्धिं (vṛddhim) - increase; मन्यते (manyate) - he considers; प्रतिलोमतः (pratilomataḥ) - contrary; तदा (tadā) - then; विवृत्य (vivṛtya) - having opened; प्रहरेत् (praharet) - should strike; दस्यूनाम् (dasyūnām) - of the robbers; अविचारयन् (avicārayan) - without consideration;]
(When (he) considers an increase of many kinds as contrary, then, having opened (the matter), he should strike the robbers without consideration.)
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॥
na sāma daṇḍopaniṣatpraśasyate; na mārdavaṃ śatruṣu yātrikaṃ sadā। na sasyaghāto na ca saṅkarakriyā; na cāpi bhūyaḥ prakṛtervicāraṇā ॥12-104-39॥
[न (na) - not; साम (sāma) - conciliation; दण्डोपनिषत् (daṇḍopaniṣat) - the doctrine of punishment; प्रशस्यते (praśasyate) - is praised; न (na) - not; मार्दवं (mārdavaṃ) - gentleness; शत्रुषु (śatruṣu) - towards enemies; यात्रिकं (yātrikaṃ) - in expedition; सदा (sadā) - always; न (na) - not; सस्यघातः (sasyaghātaḥ) - destruction of crops; न (na) - not; च (ca) - and; सङ्करक्रिया (saṅkarakriyā) - act causing mixture (of castes, etc.); न (na) - not; च (ca) - and; अपि (api) - even; भूयः (bhūyaḥ) - again; प्रकृतेः (prakṛteḥ) - of nature; विचारणा (vicāraṇā) - consideration;]
(Not conciliation, not the doctrine of punishment is praised; not gentleness towards enemies in expedition always. Not destruction of crops, nor act causing mixture; nor again consideration of nature.)
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॥
māyā-vibheda-anupasarjanāni; pāpaṃ tathaiva spaśa-samprayogāt। āptaiḥ manuṣyaiḥ upacārayet; pureṣu rāṣṭreṣu ca samprayuktaḥ ॥12-104-40॥
[मायाविभेद (māyā-vibheda) - illusion-divisions; अनुपसर्जनानि (anupasarjanāni) - not-subordinate-things; पापं (pāpaṃ) - sin; तथैव (tathaiva) - just so; स्पश (spaśa) - touch; सम्प्रयोगात् (samprayogāt) - from association; आप्तैः (āptaiḥ) - by trustworthy (ones); मनुष्यैः (manuṣyaiḥ) - by men; उपचारयेत् (upacārayet) - should treat; पुरेषु (pureṣu) - in cities; राष्ट्रेषु (rāṣṭreṣu) - in kingdoms; च (ca) - and; सम्प्रयुक्तः (samprayuktaḥ) - applied;]
(Illusion-divisions, not-subordinate-things; sin just so from touch-association. By trustworthy men, should treat; in cities, in kingdoms and applied.)
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॥
purāṇi caiṣāmanusṛtya bhūmipāḥ; pureṣu bhogānnikhilānihājayan। pureṣu nītiṃ vihitāṃ yathāvidhi; prayojayanto balavṛtrasūdana ॥12-104-41॥
[पुराणि (purāṇi) - ancient texts; च (ca) - and; एषाम् (eṣām) - of these; अनुसृत्य (anusṛtya) - having followed; भूमिपाः (bhūmipāḥ) - kings; पुरेषु (pureṣu) - in cities; भोगान् (bhogān) - enjoyments; निखिलान् (nikhilān) - all; इह (iha) - here; अजयन् (ajayan) - conquered; पुरेषु (pureṣu) - in cities; नीतिं (nītiṃ) - policy; विहितां (vihitāṃ) - established; यथाविधि (yathāvidhi) - according to rule; प्रयोजयन्तः (prayojayantaḥ) - applying; बलवृत्रसूदन (balavṛtrasūdana) - O slayer of Vṛtra by strength;]
(Ancient texts and of these having followed, kings in cities enjoyments all here conquered. In cities policy established according to rule applying, O slayer of Vṛtra by strength.)
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॥
pradāya gūḍhāni vasūni nāma; pracchidya bhogān avadhāya ca svān। duṣṭāḥ svadoṣair iti kīrtayitvā; pureṣu rāṣṭreṣu ca yojayanti॥12-104-42॥
[प्रदाय (pradāya) - having given; (from pra-√dā) गूढानि (gūḍhāni) - hidden; (from guh, past participle) वसूनि (vasūni) - treasures; (plural of vasu) नाम (nāma) - named; (from nāman, name; here, 'called') प्रच्छिद्य (pracchidya) - having cut off; (from pra-√chid) भोगान् (bhogān) - enjoyments; (accusative plural of bhoga) अवधाय (avadhāya) - having disregarded; (from ava-√dhā) च (ca) - and; स्वान् (svān) - their own; (accusative plural of sva) दुष्टाः (duṣṭāḥ) - wicked ones; (past participle of duṣ, 'corrupt') स्वदोषैः (svadoṣaiḥ) - by their own faults; (instrumental plural of sva-doṣa) इति (iti) - thus; कीर्तयित्वा (kīrtayitvā) - having proclaimed; (absolutive of √kīrt) पुरेषु (pureṣu) - in cities; (locative plural of pura) राष्ट्रेषु (rāṣṭreṣu) - in kingdoms; (locative plural of rāṣṭra) च (ca) - and; योजयन्ति (yojayanti) - they employ; (3rd person plural, causative of √yuj);]
(Having given hidden treasures called (so), having cut off enjoyments disregarding their own, the wicked ones, having proclaimed thus by their own faults, employ (them) in cities and kingdoms.)
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॥
tathaiva cānyai ratiśāstravedibhiḥ; swalaṅkṛtaiḥ śāstravidhānadṛṣṭibhiḥ। suśikṣitaiḥ bhāṣyakathāviśāradaiḥ; pareṣu kṛtyānupadhārayasva ॥12-104-43॥
[तथैव (tathaiva) - in the same manner; च (ca) - and; अन्यैः (anyaiḥ) - by others; रतिशास्त्रवेदिभिः (ratiśāstravedibhiḥ) - by those who know the science of love; स्वलङ्कृतैः (swalaṅkṛtaiḥ) - well-adorned; शास्त्रविधानदृष्टिभिः (śāstravidhānadṛṣṭibhiḥ) - with views established by śāstra regulations; सुशिक्षितैः (suśikṣitaiḥ) - well-trained; भाष्यकथाविशारदैः (bhāṣyakathāviśāradaiḥ) - skilled in commentary and discourse; परेषु (pareṣu) - in others; कृत्य (kṛtya) - actions; अनुपधारयस्व (anupadhārayasva) - observe carefully;]
(In the same manner and by others who know the science of love, by those well-adorned, with views established by śāstra regulations, well-trained, skilled in commentary and discourse, observe carefully the actions in others.)
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 uvāca॥
[इन्द्र (indra) - Indra; उवाच (uvāca) - said;]
(Indra said;)
Indra said.
कानि लिङ्गानि दुष्टस्य भवन्ति द्विजसत्तम। कथं दुष्टं विजानीयादेतत्पृष्टो ब्रवीहि मे ॥१२-१०४-४४॥
kāni liṅgāni duṣṭasya bhavanti dvijasattama। kathaṃ duṣṭaṃ vijānīyādetatpṛṣṭo bravīhi me ॥12-104-44॥
[कानि (kāni) - which; (neuter plural) लिङ्गानि (liṅgāni) - signs; (neuter plural) दुष्टस्य (duṣṭasya) - of the wicked; (genitive singular) भवन्ति (bhavanti) - are; (plural) द्विजसत्तम (dvijasattama) - O best of the twice-born; (vocative singular) कथं (kathaṃ) - how; दुष्टं (duṣṭam) - the wicked one; (accusative singular) विजानीयात् (vijānīyāt) - should one know; एतत् (etat) - this; पृष्टः (pṛṣṭaḥ) - having been asked; ब्रवीहि (bravīhi) - tell; मे (me) - to me;]
(Which signs of the wicked are there, O best of the twice-born? How should one know the wicked one? Having been asked this, tell me.)
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॥
bṛhaspatiruvāca॥
[बृहस्पति (bṛhaspati) - Bṛhaspati; (the preceptor of the gods); उवाच (uvāca) - said;]
(Bṛhaspati said;)
Bṛhaspati said.
परोक्षमगुणानाह सद्गुणानभ्यसूयति। परैर्वा कीर्त्यमानेषु तूष्णीमास्ते पराङ्मुखः ॥१२-१०४-४५॥
parokṣamaguṇān āha sadguṇān abhyasūyati। parair vā kīrtyamāneṣu tūṣṇīm āste parāṅmukhaḥ॥12-104-45॥
[परोक्ष (parokṣa) - not manifest; unseen; मगुणान् (maguṇān) - qualities; (here, as part of compound with 'parokṣa', 'parokṣamaguṇān' means 'unseen qualities'; आह (āha) - speaks; says; सद्गुणान् (sadguṇān) - good qualities; अभ्यसूयति (abhyasūyati) - envies; finds fault with; परैः (paraiḥ) - by others; वा (vā) - or; कीर्त्यमानेषु (kīrtyamāneṣu) - when being praised; तूष्णीम् (tūṣṇīm) - in silence; silently; आस्ते (āste) - remains; stays; पराङ्मुखः (parāṅmukhaḥ) - turned away; indifferent;]
(He speaks of unseen qualities, envies good qualities; or, when others are being praised, he remains silent, turned away.)
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॥
tūṣṇīmbhāve'pi hi jñānaṃ na cedbhavati kāraṇam। viśvāsamoṣṭhasaṃdaṃśaṃ śirasaśca prakampanam ॥12-104-46॥
[तूष्णीम्भावे (tūṣṇīmbhāve) - in the state of silence; अपि (api) - even; हि (hi) - indeed; ज्ञानम् (jñānam) - knowledge; न (na) - not; चेत् (cet) - if; भवति (bhavati) - arises; कारणम् (kāraṇam) - cause; विश्वास (viśvāsa) - faith; मोष्ठ (moṣṭha) - lips; संदंशं (saṃdaṃśaṃ) - pressing; शिरसः (śirasaḥ) - of the head; च (ca) - and; प्रकम्पनम् (prakampanam) - shaking;]
(Even in the state of silence, indeed, if knowledge does not arise, (then) faith, pressing of the lips, and shaking of the head (occur) as the cause.)
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॥
karotyabhīkṣṇaṃ saṃsṛṣṭamasaṃsṛṣṭaśca bhāṣate। adṛṣṭito vikurute dṛṣṭvā vā nābhibhāṣate ॥12-104-47॥
[करोति (karoti) - does; performs; अभीक्ष्णम् (abhīkṣṇam) - repeatedly; frequently; संसृष्टम् (saṃsṛṣṭam) - mixed; associated; असंसृष्टः (asaṃsṛṣṭaḥ) - not mixed; unassociated; च (ca) - and; भाषते (bhāṣate) - speaks; utters; अदृष्टितः (adṛṣṭitaḥ) - without seeing; unseen; विकुरुते (vikurute) - acts; behaves; दृष्ट्वा (dṛṣṭvā) - having seen; वा (vā) - or; न (na) - not; अभिभाषते (abhibhāṣate) - addresses; speaks to;]
(He does repeatedly, mixes and does not mix, and speaks; without seeing he acts, or having seen, he does not address.)
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॥
pṛthag-etya samaśnāti nedam-adya yathā-vidhi। āsane śayane yāne bhāvā lakṣyā viśeṣataḥ ॥12-104-48॥
[पृथक् (pṛthak) - separately; एत्य (etya) - having come; समश्नाति (samaśnāti) - eats together; न (na) - not; इदम् (idam) - this; अद्य (adya) - today; यथा (yathā) - according to; विधि (vidhi) - rule; आसने (āsane) - in sitting; शयने (śayane) - in lying down; याने (yāne) - in vehicle; भावाः (bhāvāḥ) - states; लक्ष्याः (lakṣyāḥ) - to be observed; विशेषतः (viśeṣataḥ) - especially;]
(Separately having come eats together not this today according to rule. In sitting, in lying down, in vehicle, states to be observed especially.)
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॥
ārtir ārte priye prītir etāvan mitra-lakṣaṇam। viparītaṃ tu boddhavyam ari-lakṣaṇam eva tat ॥12-104-49॥
[आर्तिः (ārtiḥ) - distress; आर्ते (ārte) - towards the distressed; प्रिये (priye) - towards the dear one; प्रीतिः (prītiḥ) - affection; एतावत् (etāvat) - this much; मित्रलक्षणम् (mitra-lakṣaṇam) - the characteristic of a friend; विपरीतम् (viparītam) - the opposite; तु (tu) - but; बोद्धव्यम् (boddhavyam) - should be understood; अरिलक्षणम् (ari-lakṣaṇam) - the characteristic of an enemy; एव (eva) - indeed; तत् (tat) - that;]
(Distress towards the distressed, affection towards the dear one—this much is the characteristic of a friend. But the opposite should be understood as indeed the characteristic of an enemy, that.)
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॥
etānyevaṃ yathoktāni budhyethāstridaśādhipa। puruṣāṇāṃ praduṣṭānāṃ svabhāvo balavattaraḥ ॥12-104-50॥
[एतानि (etāni) - these; (neuter plural) एवं (evaṃ) - thus; in this manner; यथोक्तानि (yathoktāni) - as stated; as mentioned; बुध्येथाः (budhyethāḥ) - you should understand; (2nd person singular optative) त्रिदशाधिप (tridaśādhipa) - O lord of the gods; (vocative) पुरुषाणां (puruṣāṇāṃ) - of men; (genitive plural) प्रदुष्टानां (praduṣṭānāṃ) - of the corrupted; (genitive plural) स्वभावः (svabhāvaḥ) - nature; disposition; बलवत्तरः (balavattaraḥ) - stronger; more powerful;]
(These thus as stated you should understand, O lord of the gods. Of men, of the corrupted, nature is stronger.)
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॥
iti duṣṭasya vijñānamuktaṃ te surasattama। niśāmya śāstratattvārthaṃ yathāvad amareśvara ॥12-104-51॥
[इति (iti) - thus; दुष्टस्य (duṣṭasya) - of the wicked; विज्ञानमुक्तं (vijñānamuktam) - knowledge spoken; ते (te) - to you; सुरसत्तम (surasattama) - O best of the gods; निशाम्य (niśāmya) - having heard; शास्त्रतत्त्वार्थं (śāstratattvārtham) - the true meaning of the śāstra; यथावत् (yathāvat) - properly; अमरेश्वर (amareśvara) - O lord of the immortals;]
(Thus, O best of the gods, the knowledge of the wicked has been spoken to you. Having properly heard the true meaning of the śāstra, O lord of the immortals.)
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 uvāca॥
[भीष्म (bhīṣma) - Bhīṣma; उवाच (uvāca) - said;]
(Bhīṣma said;)
Bhīṣma said.
स तद्वचः शत्रुनिबर्हणे रत; स्तथा चकारावितथं बृहस्पतेः। चचार काले विजयाय चारिहा; वशं च शत्रूननयत्पुरंदरः ॥१२-१०४-५२॥
sa tadvacaḥ śatrunibarhaṇe rataḥ tathā cakārāvitathaṃ bṛhaspateḥ| cacāra kāle vijayāya ca arihā vaśaṃ ca śatrūn anayat puraṃdaraḥ ॥12-104-52॥
[स (sa) - he; तद्वचः (tadvacaḥ) - that word; शत्रुनिबर्हणे (śatrunibarhaṇe) - in destroying enemies; रतः (rataḥ) - engaged; तथा (tathā) - thus; चकार (cakāra) - did; अवितथं (avitatham) - not untrue; बृहस्पतेः (bṛhaspateḥ) - of Bṛhaspati; चचार (cacāra) - moved; काले (kāle) - in time; विजयाय (vijayāya) - for victory; च (ca) - and; अरिहा (arihā) - destroyer of enemies; वशं (vaśam) - control; च (ca) - and; शत्रून् (śatrūn) - enemies; अनयत् (anayat) - led; पुरंदरः (puraṃdaraḥ) - Purandara (Indra);]
(He, that word, in destroying enemies, engaged; thus did not untrue of Bṛhaspati. Moved in time for victory and the destroyer of enemies; control and enemies led Purandara.)
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.
