12.104
yudhiṣṭhira uvāca॥
Yudhishthira said.
kathaṃ mṛdau kathaṃ tīkṣṇe mahāpakṣe ca pārthiva| arau varteta nṛpatistanme brūhi pitāmaha ॥12-104-1॥
O grandsire, tell me how a king should behave towards the gentle, the harsh, and in the great assembly, and also towards the enemy.
bhīṣma uvāca॥
Bhīṣma said.
atrāpy udāharantīmam itihāsaṃ purātanam। bṛhaspateś ca saṃvādam indrasya ca yudhiṣṭhira ॥12-104-2॥
Here too, O Yudhiṣṭhira, an ancient story is told: the conversation between Bṛhaspati and Indra.
bṛhaspatiṃ devapatir abhivādya kṛtāñjaliḥ। upasaṅgamya papraccha vāsavaḥ paravīrahā ॥12-104-3॥
Vāsava (Indra), the destroyer of enemy heroes, approached Bṛhaspati, saluted him with joined palms, and asked.
ahiteṣu kathaṃ brahman vartayeyam atandritaḥ। asamucchidhya ca eva enān niyaccheyam upāyataḥ॥12-104-4॥
O Brahman, how should I act among the harmful without fatigue? By what means should I restrain these people without utterly destroying them?
senayorvyatiṣaṅgeṇa jayaḥ sādhāraṇo bhavet। kiṃ kurvāṇaṃ na māṃ jahyājjvalitā śrīḥ pratāpinī ॥12-104-5॥
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?
tato dharmārthakāmānāṃ kuśalaḥ pratibhānavān। rājadarmavidhānajñaḥ pratyuvāca puraṃdaram ॥12-104-6॥
Then, the wise and capable expert in royal duties responded to Purandara (Indra) regarding the matters of dharma, artha, and kāma.
na jātu kalahenecchenniyantumapakāriṇaḥ। bālasaṃsevitaṃ hyetadyadamarṣo yadakṣamā ॥ na śatrurvivṛtaḥ kāryo vadhamasyābhikāṅkṣatā ॥12-104-7॥
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.
krodhaṃ balam amarṣaṃ ca niyamya ātmajam ātmani। amitraṃ upaseveta viśvastavad aviśvasan ॥12-104-8॥
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.
priyam eva vaden nityaṃ nāpriyaṃ kiñcid ācaret| viramec chuṣkavairebhyaḥ kaṇṭhāyāsaṃ ca varjayet ॥12-104-9॥
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.
yathā vaitaṃsiko yukto dvijānāṃ sadṛśasvanaḥ। tāndvijānkuru te vaśyāṃstathā yukto mahīpatiḥ॥ vaśaṃ copanayeccatrūnnihanyācca puraṃdara॥12-104-10॥
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.
na nityaṃ paribhūyārīn sukhaṃ svapiti vāsava। jāgartyeva ca duṣṭātmā saṅkare'gnirivotthitaḥ ॥12-104-11॥
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.
na saṃnipātaḥ kartavyaḥ sāmānye vijaye sati। viśvāsyai vopasaṃnyāsyo vaśe kṛtvā ripuḥ prabho ॥12-104-12॥
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.
sampradhārya sahāmātyair mantravidbhir mahātmabhiḥ। upekṣamāṇo'vajñāte hṛdayenāparājitaḥ ॥12-104-13॥
Having deliberated with his ministers, wise counselors, and noble souls, he remained unconquered in heart, disregarding being slighted.
athāsya praharet kāle kiñcid vicalite pade। daṇḍaṃ ca dūṣayed asya puruṣair āptakāribhiḥ ॥12-104-14॥
Then, if his step is even slightly unsteady at the time, punishment should be inflicted upon him by trustworthy men.
ādimadhyāvasānajñaḥ pracchannaṃ ca vicārayet। balāni dūṣayedasya jānaṃścaiva pramāṇataḥ ॥12-104-15॥
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.
bhedena upapradānena saṃsṛjan nauṣadhaiḥ tathā। na tu eva cela-saṃsargaṃ racayet aribhiḥ saha ॥12-104-16॥
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.
dīrghakālam api kṣāntvā vihan yād eva śātravān। kālākāṅkṣī yāmayec ca yathā visrambham āpnuyuḥ॥12-104-17॥
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.
na sadyo'ārīn vinirhanyād dṛṣṭasya vijayo'jvaraḥ। na yaḥ śalyaṃ ghaṭṭayati navaṃ ca kurute vraṇam ॥12-104-18॥
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.
prāpte ca praharetkāle na sa saṁvartate punaḥ। hantukāmasya devendra puruṣasya ripuṁ prati ॥12-104-19॥
O Indra, when the time to strike has come, one who desires to kill does not again advance towards the enemy.
yaḥ kālo hi vyatikrāmet puruṣaṃ kālakāṅkṣiṇam। durlabhaḥ sa punaḥ kālaḥ kāladharmacikīrṣuṇā ॥12-104-20॥
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.
aurjasthyaṃ vijayedevaṃ saṅgṛhṇansādhusaṃmatān। kālena sādhayennityaṃ nāprāpte'bhinipīḍayet ॥12-104-21॥
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.
vihāya kāmaṃ krodhaṃ ca tathāhaṅkārameva ca। yukto vivaramanvicchedahitānāṃ puraṃdara ॥12-104-22॥
O Purandara, one who has abandoned desire, anger, and ego, and is disciplined, should seek the company of the virtuous in solitude.
mārdavaṃ daṇḍa ālasyaṃ pramādaś ca surottama। māyāś ca vividhāḥ śakra sādhayanti avicakṣaṇam ॥12-104-23॥
O Śakra, softness, punishment, laziness, negligence, and various illusions overcome the unwise.
nihatyaitāni catvāri māyāṃ pratividhāya ca। tataḥ śaknoti śatrūṇāṃ prahartum avicārayan ॥12-104-24॥
After overcoming and dispelling these four illusions, one can then attack the enemies without any hesitation.
yadaivaikena śakyeta guhyaṃ kartuṃ tadācaret। yacchanti sacivā guhyaṃ mitho vidrāvayantyapi ॥12-104-25॥
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.
aśakyam iti kṛtvā vā tato'nyaiḥ saṃvidaṃ caret। brahmadaṇḍam adṛṣṭeṣu dṛṣṭeṣu caturaṅgiṇīm ॥12-104-26॥
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.
bhedaṃ ca prathamaṃ yuñjyāttūṣṇīṃ daṇḍaṃ tathaiva ca। kāle prayojayed rājā tasmiṃs tasmiṃs tadā tadā॥12-104-27॥
The king should first employ division, then silence and punishment likewise; at the proper time, he should apply each of these as appropriate.
praṇipātaṃ ca gacchet kāle śatrorbalīyasaḥ। yukto'sya vadhamanvicchedapramattaḥ pramādyataḥ ॥12-104-28॥
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.
praṇipātena dānena vācā madhurayā bruvan। amitram upaseveta na tu jātu viśaṅkayet॥12-104-29॥
One should serve even an enemy with prostration, gifts, and sweet words, but should never harbor suspicion.
sthānāni śaṅkitānāṃ ca nityam-eva vivarjayet। na ca teṣv-āśvased-drugdhvā jāgratīha nirākṛtāḥ ॥12-104-30॥
One should always avoid places associated with suspicious people and never trust them; even those who are vigilant here are rejected after being deceived.
na hy ato duṣkaraṃ karma kiñcid asti surottama। yathā vividha-vṛttānām aiśvaryam amarādhipa ॥12-104-31॥
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.
tathā vividhaśīlānām api sambhava ucyate। yateta yogam āsthāya mitrāmitrān avārayan ॥12-104-32॥
Thus, it is said that even among those of various natures, possibility exists. One should strive, adopting discipline, restraining both friends and foes.
mṛdum apy avamanyante tīkṣṇād udvijate janaḥ। mā tīkṣṇo mā mṛdur bhūs tvaṃ tīkṣṇo bhava mṛdur bhava ॥12-104-33॥
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.
yathā vapre vegavati sarvataḥsamplutodake। nityaṃ vivaraṇādbādhastathā rājyaṃ pramādyataḥ ॥12-104-34॥
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.
na banūnabhiyuñjīta yaugapadyena śātravān। sāmnā dānena bhedena daṇḍena ca puraṃdara ॥12-104-35॥
O Indra, one should not simultaneously engage with forest-dwellers and enemies; instead, one should deal with them through conciliation, gifts, division, and punishment.
ekaikam eṣāṃ niṣpiṃśan śiṣṭeṣu nipuṇaṃ caret। na ca śakto'pi medhāvī sarvān eva ārabhet nṛpaḥ॥12-104-36॥
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.
yadā syān mahatī senā haya-nāga-ratha-ākulā। padāti-yantra-bahulā sva-anuraktā ṣaḍ-aṅginī ॥12-104-37॥
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.
yadā bahuvidhāṃ vṛddhiṃ manyate pratilomataḥ। tadā vivṛtya prahared dasyūnām avicārayan ॥12-104-38॥
When one perceives a multifaceted increase as being contrary, then, after examining the situation, one should attack the robbers without hesitation.
na sāma daṇḍopaniṣatpraśasyate; na mārdavaṃ śatruṣu yātrikaṃ sadā। na sasyaghāto na ca saṅkarakriyā; na cāpi bhūyaḥ prakṛtervicāraṇā ॥12-104-39॥
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.
māyā-vibheda-anupasarjanāni; pāpaṃ tathaiva spaśa-samprayogāt। āptaiḥ manuṣyaiḥ upacārayet; pureṣu rāṣṭreṣu ca samprayuktaḥ ॥12-104-40॥
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.
purāṇi caiṣāmanusṛtya bhūmipāḥ; pureṣu bhogānnikhilānihājayan। pureṣu nītiṃ vihitāṃ yathāvidhi; prayojayanto balavṛtrasūdana ॥12-104-41॥
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.
pradāya gūḍhāni vasūni nāma; pracchidya bhogān avadhāya ca svān। duṣṭāḥ svadoṣair iti kīrtayitvā; pureṣu rāṣṭreṣu ca yojayanti॥12-104-42॥
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.
tathaiva cānyai ratiśāstravedibhiḥ; swalaṅkṛtaiḥ śāstravidhānadṛṣṭibhiḥ। suśikṣitaiḥ bhāṣyakathāviśāradaiḥ; pareṣu kṛtyānupadhārayasva ॥12-104-43॥
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.
indra uvāca॥
Indra said.
kāni liṅgāni duṣṭasya bhavanti dvijasattama। kathaṃ duṣṭaṃ vijānīyādetatpṛṣṭo bravīhi me ॥12-104-44॥
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.
bṛhaspatiruvāca॥
Bṛhaspati said.
parokṣamaguṇān āha sadguṇān abhyasūyati। parair vā kīrtyamāneṣu tūṣṇīm āste parāṅmukhaḥ॥12-104-45॥
He talks about hidden qualities and finds fault with good qualities; or, when others are praised, he sits silently, turning his face away.
tūṣṇīmbhāve'pi hi jñānaṃ na cedbhavati kāraṇam। viśvāsamoṣṭhasaṃdaṃśaṃ śirasaśca prakampanam ॥12-104-46॥
Even when one is silent, if knowledge does not arise, then faith, pressing the lips, and shaking the head become the causes.
karotyabhīkṣṇaṃ saṃsṛṣṭamasaṃsṛṣṭaśca bhāṣate। adṛṣṭito vikurute dṛṣṭvā vā nābhibhāṣate ॥12-104-47॥
He repeatedly acts, sometimes associating and sometimes not, and speaks; without seeing he acts, and even after seeing, he does not address.
pṛthag-etya samaśnāti nedam-adya yathā-vidhi। āsane śayane yāne bhāvā lakṣyā viśeṣataḥ ॥12-104-48॥
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.
ārtir ārte priye prītir etāvan mitra-lakṣaṇam। viparītaṃ tu boddhavyam ari-lakṣaṇam eva tat ॥12-104-49॥
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.
etānyevaṃ yathoktāni budhyethāstridaśādhipa। puruṣāṇāṃ praduṣṭānāṃ svabhāvo balavattaraḥ ॥12-104-50॥
O lord of the gods, you should understand these things as stated. The nature of corrupted men is more powerful.
iti duṣṭasya vijñānamuktaṃ te surasattama। niśāmya śāstratattvārthaṃ yathāvad amareśvara ॥12-104-51॥
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.
bhīṣma uvāca॥
Bhīṣma said.
sa tadvacaḥ śatrunibarhaṇe rataḥ tathā cakārāvitathaṃ bṛhaspateḥ| cacāra kāle vijayāya ca arihā vaśaṃ ca śatrūn anayat puraṃdaraḥ ॥12-104-52॥
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.
