Bharadvaja Teaches King Shatruntapa the Policy for Times of Distress

Verse 1 (12.140.1)

युगक्षयात्परिक्षीणे धर्मे लोके च भारत । दस्युभिः पीड्यमाने च कथं स्थेयं पितामह ॥

yugakṣayātparikṣīṇe dharme loke ca bhārata | dasyubhiḥ pīḍyamāne ca kathaṃ stheyaṃ pitāmaha

When the age has run its course, O Bharata, and dharma has withered away in the world, and the world is tormented by bandits, how is one to live, grandfather?

Verse 2 (12.140.2)

हन्त ते वर्तयिष्यामि नीतिमापत्सु भारत । उत्सृज्यापि घृणां काले यथा वर्तेत भूमिपः ॥

hanta te vartayiṣyāmi nītimāpatsu bhārata | utsṛjyāpi ghṛṇāṃ kāle yathā varteta bhūmipaḥ

Very well, O Bharata, I shall tell you the policy for times of calamity: how a king should conduct himself at such a time, setting aside even compassion.

Verse 3 (12.140.3)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । भारद्वाजस्य संवादं राज्ञः शत्रुंतपस्य च ॥

atrāpyudāharantīmamitihāsaṃ purātanam | bhāradvājasya saṃvādaṃ rājñaḥ śatruṃtapasya ca

On this point they cite an ancient tradition, the conversation between Bharadvaja and King Shatruntapa.

Verse 4 (12.140.4)

राजा शत्रुंतपो नाम सौवीरेषु महारथः । भारद्वाजमुपागम्य पप्रच्छार्थविनिश्चयम् ॥

rājā śatruṃtapo nāma sauvīreṣu mahārathaḥ | bhāradvājamupāgamya papracchārthaviniścayam

There was a king named Shatruntapa, a great warrior among the Sauviras. He went to Bharadvaja and asked him for a settled judgment on what ought to be done.

Note on the text: Corrected राजात्शत्रुंतपो → राजा शत्रुंतपो (misprint in Wikisource; a stray त् is fused to राजा; the critical edition reads rājā śatruṃtapo). Line 2 begins भारद्वाजमुपागम्य against CE kaṇiṅkam upasaṃgamya: recension variant (the sage is named Bharadvaja in verse 3), kept.

Verse 5 (12.140.5)

अलब्धस्य कथं लिप्सा लब्धं केन विवर्धते । वर्धितं पाल्यते केन पालितं प्रणयेत्कथम् ॥

alabdhasya kathaṃ lipsā labdhaṃ kena vivardhate | vardhitaṃ pālyate kena pālitaṃ praṇayetkatham

How is one to come to desire what has not been obtained? How is what has been obtained to be increased? How is what has been increased to be guarded? And how is what has been guarded to be put to its use?

Note on the text: Corrected वधितं → वर्धितं (misprint in Wikisource; dropped र्; the critical edition reads vardhitaṃ). The page prints no speaker heading here; the king's own question fills the whole verse, so it is given to Shatruntapa (the CE too has the king ask it, 12.138.5).

Verse 6 (12.140.6)

तस्मै विनिश्चितार्थाय परिपृष्टोऽर्थनिश्चयम् । उवाच मतिमान्वाक्यमिदं हेतुमदुत्तमम् ॥

tasmai viniścitārthāya paripṛṣṭo'rthaniścayam | uvāca matimānvākyamidaṃ hetumaduttamam

Asked by him, whose purpose was already fixed, to settle the matter, the wise man spoke these excellent words, full of reasons.

Note on the text: Corrected परिपृष्टोऽर्थिश्चयम् → परिपृष्टोऽर्थनिश्चयम् (misprint in Wikisource; the syllable न dropped from अर्थनिश्चयम्; the critical edition reads paripṛṣṭārthaniścayaḥ). Narration by Bhishma introducing the sage's reply.

Verse 7 (12.140.7)

नित्यमुद्यतदण्डः स्यान्नित्यं विवृतपौरुषः । अच्छिद्रश्छिद्रदर्शी च परेषां विवरानुगः ॥

nityamudyatadaṇḍaḥ syānnityaṃ vivṛtapauruṣaḥ | acchidraśchidradarśī ca pareṣāṃ vivarānugaḥ

He should always keep the rod of punishment raised and always show his manly strength openly; he should be flawless himself, see the flaws in others, and follow up the weak points of his enemies.

Note on the text: The page prints no speaker heading for the sage's teaching (verses 7-70); verse 6 introduces it with उवाच, so it is given to Bharadvaja, the sage named in verse 3 (the CE, 12.138.4, names him Kaṇiṅka Bharadvaja). The page's next heading, भीष्म उवाच, falls before verse 71.

Verse 8 (12.140.8)

नित्यमुद्यतदण्डस्य भृशमुद्विजते नरः । तस्मात्सर्वाणि भूतानि दण्डेनैव प्रसाधयेत् ॥

nityamudyatadaṇḍasya bhṛśamudvijate naraḥ | tasmātsarvāṇi bhūtāni daṇḍenaiva prasādhayet

People are greatly alarmed by one who always keeps the rod raised. Therefore he should bring all creatures under control by the rod alone.

Verse 9 (12.140.9)

एवमेव प्रशंसन्ति बुधा ये तत्त्वदर्शिनः । तस्माच्चतुष्टये तस्मिन्प्रधानो दण्ड उच्यते ॥

evameva praśaṃsanti budhā ye tattvadarśinaḥ | tasmāccatuṣṭaye tasminpradhāno daṇḍa ucyate

The wise who see the truth commend exactly this. Therefore, among those four expedients, the rod is called the chief.

Verse 10 (12.140.10)

छिन्नमूले त्वधिष्ठाने सर्वे तज्जीविनो हताः । कथं हि शाखास्तिष्ठेयुश्छिन्नमूले वनस्पतौ ॥

chinnamūle tvadhiṣṭhāne sarve tajjīvino hatāḥ | kathaṃ hi śākhāstiṣṭheyuśchinnamūle vanaspatau

When the root, the base, is cut, all who live by it perish. How could the branches stand once the root of the tree is cut?

Verse 11 (12.140.11)

मूलमेवादितश्छिन्द्यादरिपक्षस्य पण्डितः । ततः सहायान्पक्षं च सर्वमेवानुशातयेत् ॥

mūlamevāditaśchindyādaripakṣasya paṇḍitaḥ | tataḥ sahāyānpakṣaṃ ca sarvamevānuśātayet

The wise man should first cut the very root of the enemy's side; after that he should destroy his allies, his party, and everything that belongs to it.

Verse 12 (12.140.12)

सुमन्त्रितं सुविक्रान्तं सुयुद्धं सुपलायितम् । आपदागमकाले तु कुर्वीत न विचारयेत् ॥

sumantritaṃ suvikrāntaṃ suyuddhaṃ supalāyitam | āpadāgamakāle tu kurvīta na vicārayet

Sound counsel, bold valour, hard fighting, skilful flight: at the coming of calamity he should do these, and not stop to deliberate.

Verse 13 (12.140.13)

वाङ्मात्रेण विनीतः स्याद्धृदयेन यथा क्षुरः । श्लक्ष्णपूर्वाभिभाषी च कामक्रोधौ विवर्जयेत् ॥

vāṅmātreṇa vinītaḥ syāddhṛdayena yathā kṣuraḥ | ślakṣṇapūrvābhibhāṣī ca kāmakrodhau vivarjayet

Let him be gentle in speech alone, while in his heart he is like a razor. Let him speak smoothly first, and give up desire and anger.

Note on the text: Corrected वाङ्भात्रेण → वाङ्मात्रेण (misprint in Wikisource; भ for म; the critical edition reads vāṅmātreṇa).

Verse 14 (12.140.14)

सपत्नसहितो राज्ये कृत्वा सन्धिं न विश्वसेत् । उपक्रामेत्ततः शीघ्रं कृतकार्यो विचक्षणः ॥

sapatnasahito rājye kṛtvā sandhiṃ na viśvaset | upakrāmettataḥ śīghraṃ kṛtakāryo vicakṣaṇaḥ

Having made peace with a rival and joined with him in the kingdom, he should not trust him; and when his purpose is accomplished, the shrewd man should quickly withdraw.

Verse 15 (12.140.15)

शत्रुं च मित्रं पूर्वेण सान्त्वेनैवानुसान्त्वयेत् । नित्यशश्चोद्विजेत्तस्मात्सर्पाद्वेश्मगतादिव ॥

śatruṃ ca mitraṃ pūrveṇa sāntvenaivānusāntvayet | nityaśaścodvijettasmātsarpādveśmagatādiva

He should placate an enemy, as he would a friend, with conciliation first of all; yet he should always be as wary of him as of a snake that has got into the house.

Verse 16 (12.140.16)

यस्य बुद्धिं परिभवेत्तमतीतेन सान्त्वयेत् । अनागतेन दुष्प्रज्ञं प्रत्युत्पन्नेन पण्डितम् ॥

yasya buddhiṃ paribhavettamatītena sāntvayet | anāgatena duṣprajñaṃ pratyutpannena paṇḍitam

Whomever he outdoes in understanding he should soothe with matters of the past; the dull-witted with matters of the future; and the learned man with the matter at hand.

Verse 17 (12.140.17)

अञ्जलिं शपथं सान्त्वं शिरसा पादवन्दनम् । अश्रुप्रपातनं चैव कर्तव्यं भूतिमिच्छता ॥

añjaliṃ śapathaṃ sāntvaṃ śirasā pādavandanam | aśruprapātanaṃ caiva kartavyaṃ bhūtimicchatā

Folded hands, oaths, soothing words, bowing the head at the feet, and shedding tears: all this is to be done by one who wants prosperity.

Verse 18 (12.140.18)

वहेदमित्रं स्कन्धेन यावदर्थस्य लम्भनम् । अथैनमागते काले भिन्द्याद्धटमिवाश्मनि ॥

vahedamitraṃ skandhena yāvadarthasya lambhanam | athainamāgate kāle bhindyāddhaṭamivāśmani

He should carry his enemy on his shoulder until his purpose is gained; then, when the time has come, he should smash him as one smashes a pot against a stone.

Verse 19 (12.140.19)

मुहूर्तमपि राजेन्द्र तिन्दुकालातवज्ज्वलेत् । मा तुषाग्निरिवानर्चिर्धूमायेत चिरं नरः ॥

muhūrtamapi rājendra tindukālātavajjvalet | mā tuṣāgnirivānarcirdhūmāyeta ciraṃ naraḥ

O best of kings, if only for a moment let him blaze like a brand of tinduka wood; let a man not go on smouldering for long, like a fire of husks that has no flame and gives only smoke.

Verse 20 (12.140.20)

नानार्थिकोऽर्थसंबन्धं कृतघ्ने न समाचरेत् । अर्थी तु शक्यते भोक्तुं कृतकार्योऽवमन्यते । तस्मात्सर्वाणि कार्याणि सावशेषाणि कारयेत् ॥

nānārthiko'rthasaṃbandhaṃ kṛtaghne na samācaret | arthī tu śakyate bhoktuṃ kṛtakāryo'vamanyate | tasmātsarvāṇi kāryāṇi sāvaśeṣāṇi kārayet

One who has many aims should not enter into a bond of interest with an ungrateful man. A man who still wants something can be made use of, but once his work is done he turns contemptuous. Therefore he should have every task carried out with something left remaining.

Verse 21 (12.140.21)

कोकिलस्य वराहस्य मेरोः शून्यस्य वेश्मनः । व्यालस्य भक्तचित्तस्य यच्छ्रेयस्तत्समाचरेत् ॥

kokilasya varāhasya meroḥ śūnyasya veśmanaḥ | vyālasya bhaktacittasya yacchreyastatsamācaret

From the cuckoo, the boar, Mount Meru, an empty house, a serpent, and one whose mind is devoted, let him take up whatever is best in each.

Note on the text: Corrected वेस्मनः → वेश्मनः (misprint in Wikisource; स for श; the critical edition reads veśmanaḥ). Line 2 व्यालस्य भक्तचित्तस्य is a recension variant (CE vyāḍasya bhakticitrasya), kept.

Verse 22 (12.140.22)

उत्थायोत्थाय गच्छेच्च नित्ययुक्तो रिपोर्गृहम् । कुशलं चास्य पृच्छेत यद्यप्यकुशलं भवेत् ॥

utthāyotthāya gacchecca nityayukto riporgṛham | kuśalaṃ cāsya pṛccheta yadyapyakuśalaṃ bhavet

Rising again and again, and always alert, he should go to his enemy's house and ask after his welfare, even if all is not well.

Verse 23 (12.140.23)

नालसाः प्राप्नुवन्त्यर्थान्न क्लीबा नातिमानिनः । न च लोकरवाद्भीता न वै शश्वत्प्रतीक्षिणः ॥

nālasāḥ prāpnuvantyarthānna klībā nātimāninaḥ | na ca lokaravādbhītā na vai śaśvatpratīkṣiṇaḥ

The idle do not gain their ends, nor the unmanly, nor the overproud, nor those who fear what the world says, nor those who are forever waiting.

Verse 24 (12.140.24)

नास्य च्छिद्रं परो विद्याद्विद्याच्छिद्रं परस्य तु । गूहेत्कूर्म इवाङ्गानि रक्षेद्विवरमात्मनः ॥

nāsya cchidraṃ paro vidyādvidyācchidraṃ parasya tu | gūhetkūrma ivāṅgāni rakṣedvivaramātmanaḥ

Let the enemy not learn his weakness, but let him learn the enemy's. Like a tortoise he should draw in his limbs, and guard his own opening.

Verse 25 (12.140.25)

बकवच्चिन्तयेदर्थान्सिंहवच्च पराक्रमेत् । वृकवच्चावलुम्पेत शरवच्च विनिष्पतेत् ॥

bakavaccintayedarthānsiṃhavacca parākramet | vṛkavaccāvalumpeta śaravacca viniṣpatet

Let him ponder his aims like a heron, strike boldly like a lion, snatch like a wolf, and spring like an arrow.

Verse 26 (12.140.26)

पानमक्षास्तथा नार्यो मृगया गीतवादितम् । एतानि युक्त्या सेवेत प्रसङ्गो ह्यत्र दोषवान् ॥

pānamakṣāstathā nāryo mṛgayā gītavāditam | etāni yuktyā seveta prasaṅgo hyatra doṣavān

Drink, dice, women, hunting, song and music: he should indulge in these only with judgment, for addiction to them is a fault.

Verse 27 (12.140.27)

कुर्यात्तृणमयं चापं शयीत मृगशायिकाम् । अन्धः स्यादन्धवेलायां बाधिर्यमपि संश्रयेत् ॥

kuryāttṛṇamayaṃ cāpaṃ śayīta mṛgaśāyikām | andhaḥ syādandhavelāyāṃ bādhiryamapi saṃśrayet

Let him make his bow of grass and sleep as a deer sleeps; let him be blind when it is the time for blindness, and take refuge even in deafness.

Verse 28 (12.140.28)

देशकालं समासाद्य विक्रमेत विचक्षणः । देशकालव्यतीतो हि विक्रमो निष्फलो भवेत् ॥

deśakālaṃ samāsādya vikrameta vicakṣaṇaḥ | deśakālavyatīto hi vikramo niṣphalo bhavet

Having found the right place and time, the discerning man should show his prowess; for prowess shown beyond place and time bears no fruit.

Verse 29 (12.140.29)

कालाकालौ संप्रधार्य बलाबलमथात्मनः । परस्य च बलं ज्ञात्वा तथाऽऽत्मानं नियोजयेत् ॥

kālākālau saṃpradhārya balābalamathātmanaḥ | parasya ca balaṃ jñātvā tathā''tmānaṃ niyojayet

Weighing the right and wrong time, and his own strength and weakness, and knowing the other's strength as well, he should then commit himself accordingly.

Verse 30 (12.140.30)

दण्डेनोपनतं शत्रुं यो राजा न नियच्छति । स मृत्युमुपगूहेत् गर्भमश्वतरी यथा ॥

daṇḍenopanataṃ śatruṃ yo rājā na niyacchati | sa mṛtyumupagūhet garbhamaśvatarī yathā

A king who does not restrain an enemy brought under his rod takes death to his bosom, as a she-mule takes in the young that will kill her.

Verse 31 (12.140.31)

सुपुष्पितः स्यादफलः फलवान्स्याद्दुरारुहः । आमः स्यात्पक्वसंकाशो न च शीर्येत कस्यचित् ॥

supuṣpitaḥ syādaphalaḥ phalavānsyāddurāruhaḥ | āmaḥ syātpakvasaṃkāśo na ca śīryeta kasyacit

Let him be richly in flower yet without fruit; bearing fruit yet hard to climb; unripe though looking ripe; and let him not be broken by anyone.

Verse 32 (12.140.32)

आशां कालवतीं कुर्यात्तां च विघ्नेन योजयेत् । विघ्नं निमित्ततो ब्रूयान्निमित्तं चापि हेतुमत् ॥

āśāṃ kālavatīṃ kuryāttāṃ ca vighnena yojayet | vighnaṃ nimittato brūyānnimittaṃ cāpi hetumat

He should hold out a hope that is long deferred and then lay an obstacle in its way; he should explain the obstacle by a pretext, and support the pretext with a reason.

Verse 33 (12.140.33)

भीतवत्संविधातव्यं यावद्भयमनागतम् । आगतं तु भयं दृष्ट्वा प्रहर्तव्यमभीतवत् ॥

bhītavatsaṃvidhātavyaṃ yāvadbhayamanāgatam | āgataṃ tu bhayaṃ dṛṣṭvā prahartavyamabhītavat

As long as danger has not come, he should make his arrangements like a frightened man; but once the danger has come and he has seen it, he should strike without fear.

Verse 34 (12.140.34)

न साहसमनारुह्य नरो भद्राणि पश्यति । संशयं पुनरारुह्य यदि जीवति पश्यति ॥

na sāhasamanāruhya naro bhadrāṇi paśyati | saṃśayaṃ punarāruhya yadi jīvati paśyati

A man sees no good things unless he takes a bold risk; only if he ventures into peril and survives does he see them.

Verse 35 (12.140.35)

अनागतं विजानीयात्त्यजेद्भयमुपस्थितम् । पुनर्बुद्धिक्षयात्किंचिदनिवृत्तिं निशामयेत् ॥

anāgataṃ vijānīyāttyajedbhayamupasthitam | punarbuddhikṣayātkiṃcidanivṛttiṃ niśāmayet

He should foresee what has not yet come, and put away the fear that has arrived. And again, he should take note of anything from which, through loss of understanding, there is no return.

Verse 36 (12.140.36)

प्रत्युपस्थितकालस्य सुखस्य परिवर्जनम् । अनागतसुखाशा च नैव बुद्धिमतां नयः ॥

pratyupasthitakālasya sukhasya parivarjanam | anāgatasukhāśā ca naiva buddhimatāṃ nayaḥ

To give up a pleasure whose time has arrived, and to hope for a pleasure that is yet to come, is not the way of the wise.

Verse 37 (12.140.37)

योऽरिणा सह संधाय विश्वस्तः स्वपते सुखम् । स वृक्षाग्रे प्रसुप्तो वा पतितः प्रतिबुध्यते ॥

yo'riṇā saha saṃdhāya viśvastaḥ svapate sukham | sa vṛkṣāgre prasupto vā patitaḥ pratibudhyate

He who makes a pact with an enemy and then sleeps at ease, trusting him, is like one asleep at the top of a tree: he wakes only when he has fallen.

Verse 38 (12.140.38)

कर्मणा येन केनेह मृदुना दारुणेन वा । उद्धरेद्दीनमात्मानं समर्थो धर्ममाचरेत् ॥

karmaṇā yena keneha mṛdunā dāruṇena vā | uddhareddīnamātmānaṃ samartho dharmamācaret

By whatever act, gentle or harsh, a man must lift himself out of distress; and once he is able, let him practise dharma.

Verse 39 (12.140.39)

ये सपत्नाः सपत्नानां सर्वांस्ताननुवर्तयेत् । आत्मनश्चापि बोद्धव्याश्चाराः सुमहिताः परैः ॥

ye sapatnāḥ sapatnānāṃ sarvāṃstānanuvartayet | ātmanaścāpi boddhavyāścārāḥ sumahitāḥ paraiḥ

He should win over all those who are rivals of his rivals; and he must also be alert to the spies, skilfully placed, whom others have set against him.

Verse 40 (12.140.40)

चारः सुविहितः कार्य आत्मनोऽथ परस्य च । पाषण्डांस्तापसादींश्च परराष्ट्रे प्रवेशयेत् ॥

cāraḥ suvihitaḥ kārya ātmano'tha parasya ca | pāṣaṇḍāṃstāpasādīṃśca pararāṣṭre praveśayet

A spy should be well arranged, both for himself and for his enemy. He should send men of various sects, ascetics and the like into the enemy's country.

Note on the text: Removed a stray zero-width joiner printed inside पाषण्डांस्. CE star passage 12.138.40d*0345_01 (pāṣaṇḍādyair avijñātair viditvāriṃ vaśaṃ nayet), which the page cites as a variant reading in its notes, is not in the text.

Verse 41 (12.140.41)

उद्यानेषु विहारेषु प्रपास्वावसथेषु च । पानागारे प्रवेशेषु तीर्थेषु च सभासु च ॥

udyāneṣu vihāreṣu prapāsvāvasatheṣu ca | pānāgāre praveśeṣu tīrtheṣu ca sabhāsu ca

In gardens, pleasure-grounds, water-huts, lodging-places, taverns, entrances, holy bathing places and assemblies.

Verse 42 (12.140.42)

धर्माभिचारिणः पापाश्चौरा लोकस्य कण्टकाः । समागच्छन्ति तान्बुद्ध्वा नियच्छेच्छमयीत च ॥

dharmābhicāriṇaḥ pāpāścaurā lokasya kaṇṭakāḥ | samāgacchanti tānbuddhvā niyacchecchamayīta ca

Sinners who pose as righteous, thieves, the thorns of the world, gather there; knowing them, he should check them or else appease them.

Verse 43 (12.140.43)

न विश्वसेदविश्वस्ते विश्वस्ते नातिविश्वसेत् । विश्वासाद्भयमभ्येति नापरीक्ष्य च विश्वसेत् ॥

na viśvasedaviśvaste viśvaste nātiviśvaset | viśvāsādbhayamabhyeti nāparīkṣya ca viśvaset

He should not trust the untrusting, nor trust too much the trusting. Danger comes from trust; he should not trust without testing.

Verse 44 (12.140.44)

विश्वासयित्वा तु परं तत्त्वभूतेन हेतुना । अथास्य प्रहरेत्काले किंचिद्विचलिते पदे ॥

viśvāsayitvā tu paraṃ tattvabhūtena hetunā | athāsya praharetkāle kiṃcidvicalite pade

Having made the other trust him through a genuine ground, he should then, at the right time, when the other's foot slips a little, strike him.

Verse 45 (12.140.45)

अशङ्क्यमपि शङ्केत नित्यं शङ्केत शङ्कितात् । भयं ह्यशङ्किताज्जातं समूलमपि कृन्तति ॥

aśaṅkyamapi śaṅketa nityaṃ śaṅketa śaṅkitāt | bhayaṃ hyaśaṅkitājjātaṃ samūlamapi kṛntati

He should suspect even what is not to be suspected, and always be wary of one already suspected. Fear that comes from one not suspected cuts a man down, root and all.

Note on the text: Corrected शङ्कितान → शङ्कितात् (misprint in Wikisource; final त् lost; the critical edition reads śaṅkitāt).

Verse 46 (12.140.46)

अवधानेन मौनेन काषायेण जटाजिनैः । विश्वासयित्वा द्वेष्टारमवलुम्पेद्यथा वृकः ॥

avadhānena maunena kāṣāyeṇa jaṭājinaiḥ | viśvāsayitvā dveṣṭāramavalumpedyathā vṛkaḥ

With attentiveness, silence, ochre robes, matted hair and deerskins, having won his enemy's trust, he should fall upon him as a wolf does.

Verse 47 (12.140.47)

पुत्रो वा यदि वा भ्राता पिता वा यदि वा सुहृत् । अर्थस्य विघ्नं कुर्वाणा हन्तव्या भूतिमिच्छता ॥

putro vā yadi vā bhrātā pitā vā yadi vā suhṛt | arthasya vighnaṃ kurvāṇā hantavyā bhūtimicchatā

Whether a son, a brother, a father or a friend, those who obstruct one's aim must be killed by one who wants prosperity.

Note on the text: Corrected सुहृद → सुहृत् (misprint in Wikisource; the final consonant is printed without its virama; the critical edition reads suhṛt). हन्तव्या (plural) against CE hantavyā bhūtivardhanāḥ is a recension variant, kept.

Verse 48 (12.140.48)

गुरोरप्यवलिप्तस्य कार्याकार्यमजानतः । उत्पथं प्रतिपन्नस्य कार्यं भवति शासनम् ॥

gurorapyavaliptasya kāryākāryamajānataḥ | utpathaṃ pratipannasya kāryaṃ bhavati śāsanam

Even a teacher who is puffed up with pride, who does not know what should and should not be done, and who has gone astray, must be brought to order.

Verse 49 (12.140.49)

प्रत्युत्थानाभिवादाभ्यां संप्रदानेन केनचित् । प्रपूजयन्निघाती स्यात्तीक्ष्णतुण्ड इव द्विजः ॥

pratyutthānābhivādābhyāṃ saṃpradānena kenacit | prapūjayannighātī syāttīkṣṇatuṇḍa iva dvijaḥ

Honouring him by rising to greet him, by salutation, and with some gift, he should still be his killer, like a sharp-beaked bird.

Verse 50 (12.140.50)

नाच्छित्त्वा परमर्माणि नाकृत्वा कर्म दारुणम् । नाहत्वा मत्स्यघातीव प्राप्नोति परमां श्रियम् ॥

nācchittvā paramarmāṇi nākṛtvā karma dāruṇam | nāhatvā matsyaghātīva prāpnoti paramāṃ śriyam

Without cutting into the vital parts of others, without doing a cruel deed, without killing as a fisherman kills, no one wins supreme prosperity.

Verse 51 (12.140.51)

नास्ति जात्या रिपुर्नाम मित्रं वाऽपि न विद्यते । सामर्थ्ययोगाज्जायन्ते मित्राणि रिपवस्तथा ॥

nāsti jātyā ripurnāma mitraṃ vā'pi na vidyate | sāmarthyayogājjāyante mitrāṇi ripavastathā

By birth there is no such thing as an enemy, nor does a friend exist; it is through the play of power that friends and enemies come to be.

Verse 52 (12.140.52)

न प्रमुञ्चेत दायादं वदन्तं करुणं बहु । दुःखं तत्र न कर्तव्यं हन्यात्पूर्वापकारिणम् ॥

na pramuñceta dāyādaṃ vadantaṃ karuṇaṃ bahu | duḥkhaṃ tatra na kartavyaṃ hanyātpūrvāpakāriṇam

He should not release a rival claimant, however piteously he pleads. In this there should be no grief; he should kill the one who first did him wrong.

Note on the text: Not auto-matched. Line 1 is a recension variant of CE 12.138.52a (amitraṃ naiva muñceta bruvantaṃ karuṇāny api); line 2 is CE 12.138.52c exactly (listed among the unmatched CE verses).

Verse 53 (12.140.53)

संग्रहानुग्रहे यत्नः सदा कार्योऽनसूयता । निग्रहश्चापि यत्नेन कर्तव्यो हितमिच्छता ॥

saṃgrahānugrahe yatnaḥ sadā kāryo'nasūyatā | nigrahaścāpi yatnena kartavyo hitamicchatā

Without envy, effort should always be made at winning people over and at showing them favour; and one who desires his own good must make effort at restraining them too.

Verse 54 (12.140.54)

प्रहरिष्यन्प्रियं ब्रूयात्प्रहृत्यापि प्रियोत्तरम् । असिनाऽपि शिरश्छित्त्वा शोचेत च रुदेत च ॥

prahariṣyanpriyaṃ brūyātprahṛtyāpi priyottaram | asinā'pi śiraśchittvā śoceta ca rudeta ca

When about to strike he should speak kindly, and having struck, he should still speak kindly afterwards; even after cutting off a man's head with a sword, he should grieve and weep.

Verse 55 (12.140.55)

निमन्त्रयीत सान्त्वेन संमानेन तितिक्षया । आशाकरणमित्येतत्कर्तव्यं भूतिमिच्छता ॥

nimantrayīta sāntvena saṃmānena titikṣayā | āśākaraṇamityetatkartavyaṃ bhūtimicchatā

He should invite with conciliation, with honour, and with forbearance. This is how hope is made; one who wants prosperity should do it.

Verse 56 (12.140.56)

न शुष्कवैरं कुर्वीत बाहुभ्यां न नदीं तरेत् । अनर्थकमनायुष्यं गोविषाणस्य भक्षणम् । दन्ताश्च परिमृद्यन्ते रसश्चापि न लभ्यते ॥

na śuṣkavairaṃ kurvīta bāhubhyāṃ na nadīṃ taret | anarthakamanāyuṣyaṃ goviṣāṇasya bhakṣaṇam | dantāśca parimṛdyante rasaścāpi na labhyate

He should not wage a barren feud, nor cross a river with his arms alone. To chew a cow's horn is pointless and shortens life: the teeth are ground down and no juice is got from it.

Verse 57 (12.140.57)

त्रिवर्गे त्रिविधा पीडा अनुबन्धस्तथैव च । अनुबन्धं तथा ज्ञात्वा पीडां च परिवर्जयेत् ॥

trivarge trividhā pīḍā anubandhastathaiva ca | anubandhaṃ tathā jñātvā pīḍāṃ ca parivarjayet

In the triad of aims (virtue, wealth and pleasure) there are three kinds of harm, and likewise sequels. Knowing the sequel, he should avoid the harm.

Verse 58 (12.140.58)

ऋणशेषं चाग्निशेषं शत्रुशेषं तथैव च । पुनः पुनः प्रवर्धन्ते तस्माच्छेषं न कारयेत् ॥

ṛṇaśeṣaṃ cāgniśeṣaṃ śatruśeṣaṃ tathaiva ca | punaḥ punaḥ pravardhante tasmāccheṣaṃ na kārayet

A debt left over, a fire left over, and an enemy left over: these grow again and again; therefore he should leave no remainder.

Note on the text: Not auto-matched. Line 1 is CE 12.138.58a; line 2 (पुनः पुनः प्रवर्धन्ते तस्माच्छेषं न कारयेत्) is a recension variant of CE 12.138.58c (punaḥ punar vivardheta svalpo 'py anivāritaḥ).

Verse 59 (12.140.59)

ऋणशेषा विवर्धन्ते परिभूताश्च शत्रवः । आवहन्त्यनयं तीव्रं व्याधयश्चाप्युपेक्षिताः ॥

ṛṇaśeṣā vivardhante paribhūtāśca śatravaḥ | āvahantyanayaṃ tīvraṃ vyādhayaścāpyupekṣitāḥ

Unpaid remnants of debt grow; scorned enemies, and diseases that are neglected, bring on grievous misfortune.

Note on the text: Corrected ऋणशेषां → ऋणशेषा (misprint in Wikisource; a stray anusvara on the plural subject before विवर्धन्ते; the critical edition has the neuter ṛṇaṃ in its place). Line 1 is otherwise a recension variant of CE 12.138.59a.

Verse 60 (12.140.60)

नासम्यक्कृत्यकारी स्यादप्रमत्तः सदा भवेत् । कण्टकोऽपि हि दुश्छिन्नो विकारं कुरुते चिरम् ॥

nāsamyakkṛtyakārī syādapramattaḥ sadā bhavet | kaṇṭako'pi hi duśchinno vikāraṃ kurute ciram

He should not be one who does his work improperly; let him always be vigilant. For even a thorn, if badly removed, goes on festering for a long time.

Note on the text: Restored नाम---क्कृत्यकारी → नासम्यक्कृत्यकारी (Wikisource prints "नाम---क्" with the letters lost; the critical edition reads nāsamyak kṛtakārī, and the page's own कृत्य- is kept). Corrected कष्यकोपि → कण्टकोऽपि (misprint in Wikisource; the critical edition reads kaṇṭako 'pi).

Verse 61 (12.140.61)

वधेन च मनुष्याणां मार्गाणां दूषणेन च । आकराणां विनाशैश्च परराष्ट्रं विनाशयेत् ॥

vadhena ca manuṣyāṇāṃ mārgāṇāṃ dūṣaṇena ca | ākarāṇāṃ vināśaiśca pararāṣṭraṃ vināśayet

By killing men, by fouling the roads, and by destroying the mines, he should lay waste the enemy's country.

Note on the text: Corrected वधेम → वधेन (misprint in Wikisource; म for न; CE vadhena) and आकाराणां → आकराणां (misprint in Wikisource; "of the shapes" gives no sense here; the critical edition reads ākarāṇāṃ, "of the mines").

Verse 62 (12.140.62)

गृध्रदृष्टिर्बकालीनः श्वचेष्टः सिंहविक्रमः । अनुद्विग्नः काकशङ्की भुजङ्गचरितं चरेत् ॥

gṛdhradṛṣṭirbakālīnaḥ śvaceṣṭaḥ siṃhavikramaḥ | anudvignaḥ kākaśaṅkī bhujaṅgacaritaṃ caret

With the eye of a vulture, the stillness of a heron, the alertness of a dog and the prowess of a lion, unagitated, wary as a crow, let him move like a serpent.

Note on the text: Corrected अनुद्विग्रः → अनुद्विग्नः (misprint in Wikisource; broken conjunct ग्न; the critical edition reads anudvignaḥ).

Verse 63 (12.140.63)

शूरमञ्जलिपातेन भीरुं भेदेन भेदयेत् । लुब्धमर्थप्रदानेन समं तुल्येन विग्रहः ॥

śūramañjalipātena bhīruṃ bhedena bhedayet | lubdhamarthapradānena samaṃ tulyena vigrahaḥ

He should win over the brave with folded hands, split the timid by sowing division, the greedy by gifts of wealth; and against an equal, he should fight with equal means.

Note on the text: Not in the critical edition's constituted text: this verse is the CE star passage 12.138.62d*0347_01-02 (śūram añjalipātena bhīruṃ bhedena bhedayet / lubdham arthapradānena samaṃ tulyena vigrahaḥ), printed in the apparatus after 12.138.62; the text is identical. From here Wikisource's numbering runs one ahead of the CE's.

Verse 64 (12.140.64)

श्रेणीमुख्योपजापेषु वल्लभानुनयेषु च । अमात्यान्परिरक्षेत भेदसंघातयोरपि ॥

śreṇīmukhyopajāpeṣu vallabhānunayeṣu ca | amātyānparirakṣeta bhedasaṃghātayorapi

He should protect his ministers from the secret inducements of guild chiefs and from the wooing of favourites, and from both division and conspiracy.

Verse 65 (12.140.65)

मृदुरित्यवजानन्ति तीक्ष्ण इत्युद्विजन्ति च । तीक्ष्णकाले भवेत्तीक्ष्णो मृदुकाले मृदुर्भवेत् ॥

mṛdurityavajānanti tīkṣṇa ityudvijanti ca | tīkṣṇakāle bhavettīkṣṇo mṛdukāle mṛdurbhavet

People despise one who is mild, and are alarmed by one who is sharp. So when it is a time for sharpness, let him be sharp; and when it is a time for mildness, let him be mild.

Verse 66 (12.140.66)

मृदुनैव मृदुं हन्ति मृदुना हन्ति दारुणम् । नासाध्यं मृदुना किंचित्तस्मात्तीक्ष्णतरो मृदुः ॥

mṛdunaiva mṛduṃ hanti mṛdunā hanti dāruṇam | nāsādhyaṃ mṛdunā kiṃcittasmāttīkṣṇataro mṛduḥ

With mildness one kills the mild, and with mildness one kills the cruel. Nothing is beyond the reach of mildness; therefore the mild one is the keener.

Verse 67 (12.140.67)

काले मृदुर्यो भवति काले भवति दारुणः । स साधयति कृत्यानि शत्रुं चाप्यधितिष्ठति ॥

kāle mṛduryo bhavati kāle bhavati dāruṇaḥ | sa sādhayati kṛtyāni śatruṃ cāpyadhitiṣṭhati

He who is mild in season and harsh in season accomplishes his tasks and gets the better of his enemy as well.

Verse 68 (12.140.68)

पण्डितेन विरुद्धस्तु दूरस्थोऽस्मीति नाश्वसेत् । दीर्घौ बुद्धिमतो बाहू याभ्यां हिंसति हिंसितः ॥

paṇḍitena viruddhastu dūrastho'smīti nāśvaset | dīrghau buddhimato bāhū yābhyāṃ hiṃsati hiṃsitaḥ

When set against a wise man, one should not take comfort in thinking, 'I am far away.' The arms of the wise are long, and with them, when harmed, he harms in return.

Verse 69 (12.140.69)

न तत्तरेद्यस्य न पारमुत्तरे । न्न तद्धरेद्यत्पुनराहरेत्परः । न तत्खनेद्यस्य न मूलमुद्धरे । न्न तं हन्याद्यस्य शिरो न पातयेत् ॥

na tattaredyasya na pāramuttare | nna taddharedyatpunarāharetparaḥ | na tatkhanedyasya na mūlamuddhare | nna taṃ hanyādyasya śiro na pātayet

He should not wade into what he cannot cross to the far shore of; he should not seize what another will take back; he should not dig what he cannot pull up by the root; and he should not strike one whose head he cannot bring down.

Note on the text: Four lines (pādas), as the page prints it (12-140-69a–d); the CE sets them as two lines. The sandhi runs across the line breaks: पारमुत्तरे|न्न तद्धरेद् and मूलमुद्धरे|न्न तं हन्याद्, as printed.

Verse 70 (12.140.70)

इतीदमुक्तं वृजिनाभिसंहितं । न चैतदेवं पुरुषः समाचरेत् । परप्रयुक्तस्तु कथं विभावये । दतो मयोक्तं भवतो हितार्थिना ॥

itīdamuktaṃ vṛjinābhisaṃhitaṃ | na caitadevaṃ puruṣaḥ samācaret | paraprayuktastu kathaṃ vibhāvaye | dato mayoktaṃ bhavato hitārthinā

What has been said here is bound up with wrongdoing, and a man should not ordinarily act so. But how is one who is hard pressed by another to think otherwise? That is why I, wishing you well, have said it.

Note on the text: Four lines (pādas), as the page prints it (12-140-70a–d); the CE sets them as two lines. The sandhi runs across a line break: विभावये|दतो (विभावयेद् + अतो), as printed. The sage's closing words.

Verse 71 (12.140.71)

यथावदुक्तं वचनं हितार्थिना । निशम्य विप्रेण सुवीरराष्ट्रपः । तथाऽकरोद्वाक्यमदीनचेतनः । श्रियं च दीप्तां बुभुजे सबान्धवः ॥

yathāvaduktaṃ vacanaṃ hitārthinā | niśamya vipreṇa suvīrarāṣṭrapaḥ | tathā'karodvākyamadīnacetanaḥ | śriyaṃ ca dīptāṃ bubhuje sabāndhavaḥ

Having heard the words rightly spoken by the brahmin who wished him well, the ruler of the Suviras, unfaltering in mind, acted upon them, and with his kinsmen enjoyed a blazing prosperity.

Note on the text: The page prints the heading भीष्म उवाच (12-140-71x) before this verse: Bhishma resumes the narration and closes the story.