Shanti Parva, Mahabharata

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Section CCLXXXIV

p. 314

"Janamejaya said, 'How O Brahmana, was the Horse-sacrifice of the Prajapati Daksha, the son of Prachetas, destroyed during the age of Vaivaswata Manu? Understanding that the goddess Uma had become filled with rage and grief, the puissant Mahadeva, who is the soul of all things, gave way to wrath. How, again, through his grace, was Daksha enable to reunite the divided limbs of that Sacrifice? I desire to know all this. Tell me all this, O Brahmana, truly as it occurred.'

"Vaisampayana said, 'In days of yore Daksha made arrangements for performing a Sacrifice on the breast of Himavat in that sacred region inhabited by Rishis and Siddhas where the Ganges issues out of the mountains. Overgrown with trees and creepers of diverse kinds that spot abounded with Gandharvas and Apsaras. Surrounded by crowds of Rishis, Daksha, that foremost of virtuous men, that progenitor of creatures, was waited upon by the denizens of the earth, the firmament, and the heavens, with their hands joined together in reverence. The gods, the Danavas, the Gandharvas, the Pisachas, the Nagas (Snakes), the Rakshasas, the two Gandharvas named Haha and Huhu, Tumvuru and Narada, Viswavasu, Viswasena, the Gandharvas and the Apsaras, the Adityas, the Vasus, the Rudras, the Sadhyas, the Maruts, all came there with Indra for sharing in the Sacrifice. The drinkers of Soma, the drinkers of smoke, the drinkers of Ajya, the Rishis, and the Pitris came there with the Brahmanas. These, and many other living creatures belonging to the four orders, viz., viviparous and oviparous and filth-born and vegetable, were invited to that Sacrifice. The gods also, with their spouses, respectfully invited thereto, came on their celestial cars and seated thereon shone like blazing fires. Beholding them, the Rishi Dadhichi became filled with grief and wrath, and said, 'This is neither a Sacrifice nor a meritorious rite of religion, since Rudra is not adored in it. Ye are certainly exposing yourselves to death and chains. Alas, how untoward is the course of time. Stupefied by error you do not behold that destruction awaits you. A terrible calamity stands at your door in course of this great Sacrifice. Ye are blind to it!' Having said these words, that great Yogin saw into the future with eyes of (Yoga) contemplation. He beheld Mahadeva, and his divine spouse, viz., that giver of excellent boons (seated on the summit of Kailasa) with the highsouled Narada sitting beside the goddess. Conversant with Yoga, Dadhichi became highly gratified, having ascertained what was about to happen. All the deities and others that had come there were of one mind with reference to the omission to invite the Lord of all creatures. Dadhichi alone, desirous of leaving that spot, then said, 'By worshipping one who should not be worshipped, and by refusing to worship him who should be worshipped, a man incurs the sin of homicide for ever. I have never before spoken an untruth, and an untruth I shall never speak. Here in the midst of the gods and the Rishis I say the truth. The Protector of all creatures, the Creator of the universe, the Lord of all, the Puissant master, the taker of sacrificial offerings,

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will soon come to this Sacrifice and you all shall see him.'

"Daksha said, 'We have many Rudras armed with lances and bearing matted locks on their heads. They are eleven in number. I know them all, but I do not know who this (new Rudra) Maheswara is.'

"Dadhichi said, 'This seems to be the counsel of all that are here, viz., that Maheswara should not be invited. As, however, I do not behold any god that can be said to be superior to him. I am sure that this proposed Sacrifice of Daksha will certainly be overtaken by destruction.'

"Daksha said, 'Here, in this vessel of gold, intended for the Lord of all Sacrifices, is the sacrificial offering sanctified by mantras and (rites) according to the ordinance. I intend to make this offering unto Vishnu who is beyond compare. He is puissant and the Master of all, and unto Him should sacrifices be performed.'

'Meanwhile,' continued Vaisampayana, 'the goddess Uma, sitting with her lord, said these words.'

"Uma said, 'What are those gifts, what those vows, and what are those penances, that I should make or undergo by means of which my illustrious husband may be able to obtain a half or a third share of the offerings in sacrifices. Unto his wife who was agitated with grief and who repeated these words the illustrious Mahadeva said with a joyous countenance, 'Thou dost not know me, O goddess! Thou knowest not, O thou of delicate limbs and low belly, what words are proper to be addressed to the Lord of Sacrifices. O lady of large eyes, I know that it is only the sinful, who are bereft of contemplation, that do not understand me. ¹ It is through thy power of illusion that the deities with Indra at their head and the three worlds all become stupefied. ² It is to me that the chanters utter their praises in Sacrifices. It is to me that the Saman-singers sing their Rathantaras. It is to me that Brahmanas conversant with the Vedas perform their Sacrifices. And it is to me that the Adhvaryus dedicate the shares of sacrificial offerings.'

"The goddess said, 'Persons of even ordinary abilities applaud themselves and indulge in the presence of their spouses. There is no doubt in this.'

"The holy one said, 'O Queen of all the gods, I do not certainly applaud my ownself. Behold now, O lady of slender waist, what I do. Behold the Being that I will create, O thou of the fairest complexion, for (destroying) this Sacrifice (that has displeased thee), O my beautiful spouse.

"Having said these words unto his spouse Uma who was dearer to him than his own life, the puissant Mahadeva created from his mouth a terrible Being whose very sight could make one's hair stand on its end. The blazing flames that emanated from his body rendered him exceedingly awful to behold. His arms were many in number and in each was a weapon that struck the beholder with fear. That Being, thus created, stood before the great god, with joined

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hands, and said, 'What commands shall I have to accomplish?' Maheswara answered him, saying, 'Go and destroy the Sacrifice of Daksha.' Thus ordered, that Being of leonine prowess who had issued from the mouth of Mahadeva, desired to destroy the Sacrifice of Daksha, without putting forth all his energy and without the assistance of any one else, for dispelling the wrath of Uma. Urged by her wrath, the spouse of Maheswara, herself assuming a dreadful form that is known by the name Mahakali, proceeded in the company of that Being who had issued from Mahadeva's mouth, for witnessing with her own eyes the act of destruction which was her own (for it was she who had impelled her lord to accomplish it for her sake). That mighty Being then set out, having obtained the permission of Mahadeva and having bowed his head unto him. In energy, strength, and form, he resembled Maheswara himself who had created him. Indeed, he was the living embodiment of (Mahadeva's) wrath. Of immeasurable might and energy, and of immeasurable courage and prowess, he came to be called by the name of Virabhadra--that dispeller of the goddess's wrath. He then created from the pores of his body a large number of spirit chiefs known by the name of Raumyas. Those fierce bands of spirits, endued with terrible energy and prowess and resembling Rudra himself on that account, rushed with the force of thunder to that place where Daksha was making preparations for his sacrifice, impelled by the desire of destroying it. Possessed of dreadful and gigantic forms, they numbered by hundreds and thousands. They filled the sky with their confused cries and shrieks. That noise filled the denizens of heaven with fear. The very mountains were riven and the earth trembled. Whirl winds began to blow. The Ocean rose in a surge. The fires that were kindled refused to blaze up. The Sun became dimmed. The planets, the stars, and constellations, and the moon, no longer shone. The Rishis, the gods, and human beings, looked pale. A universal darkness spread over earth and sky. The insulted Rudras began to set fire to everything. Some amongst them of terrible form began to smite and strike. Some tore up the sacrificial stakes. Some began to grind and others to crush. Endued with the speed of wind or thought, some began to rush close and far. Some began to break the sacrificial vessels and the celestial ornaments. The scattered fragments strewed the ground like stars bespangling the firmament. Heaps of excellent viands, of bottles of drink, and of eatables there were that looked like mountains. Rivers of milk ran on every side, with clarified butter and Payasa for their mire, creamy curds for their water, and crystalised sugar for their sands. Those rivers contained all the six tastes. There were lakes of treacle that looked very beautiful. Meat of diverse kinds, of the best quality, and other eatables of various sorts, and many excellent varieties of drink, and several other kinds of food that might be licked and sucked, began to be eaten by that army of spirits with diverse mouths. And they began to cast off and scatter those varieties of food in all directions. In consequence of Rudra's wrath, every one of those gigantic Beings looked like the all-destructive Yuga-fire. Agitating the celestial troops they caused them to tremble with fear and fly away in all directions. Those fierce spirits sported

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with one another, and seizing the celestial damsels shoved and hurled them on all sides. Of fierce deeds, those Beings, impelled by Rudra's wrath, very soon burnt that Sacrifice although it was protected with great care by all the deities. Loud were the roars they uttered which struck every living creature with dread. Having torn off the head of Sacrifice they indulged in glee and shouts. Then the gods headed by Brahman, and that progenitor of creatures, viz., Daksha, joining their hands in reverence, addressed that mighty Being, saying, 'Tell us, who thou art.'

"Virabhadra said, 'I am neither Rudra nor his spouse, the goddess Uma. Nor have I come here for partaking of the fare (provided in this Sacrifice). Knowing the fact of Uma's wrath, the puissant Lord who is the soul of all creatures has given way to wrath. I have not come here for seeing these foremost of Brahmanas. I have not come here urged by curiosity. Know that I have come here for destroying this Sacrifice of yours. I am known by the name of Virabhadra and I have sprung from the wrath of Rudra. This lady (who is my companion), and who is called Bhadrakali, hath sprung from the wrath of the goddess. We have both been despatched by that god of gods, and we have accordingly come here. O foremost of Brahmanas, seek the protection of that Lord of the deities, the spouse of Uma. It is preferable to incur even the wrath of that foremost of gods than to obtain boons from any other Deity.' Hearing the words of Virabhadra, Daksha, that foremost of all righteous persons, bowed down unto Maheswara and sought to gratify him by uttering the following hymn, 'I throw myself at the feet of the effulgent Isana, who is Eternal, Immutable, and Indestructible; who is the foremost of all gods, who is endued with high soul, who is the Lord of all the universe.' [Here follow five and half slokas which appear to be interpolations]. His praises having thus been hymned, the great god, Mahadeva, suspending both Prana and Apana (the two foremost of the five life-breaths) by shutting his mouth properly, and casting (benignant) glances on every side, showed himself there. Possessed of many eyes, that vanquisher of all foes, that Lord of even the gods of all gods, suddenly arose from within the pit in which was kept the sacrificial fire. Possessed of the effulgence of a thousand Suns, and looking like another Samvartaka, the great god smiled gently (at Daksha) and addressing him, said, 'What, O Brahmana, shall I do for you?' At this juncture, the preceptor of all the deities adored Mahadeva with the Vedic verses contained in the Moksha sections. Then that progenitor of all creatures, viz., Daksha, joining his hands in reverence, filled with dread and fear, exceedingly agitated, and with face and eyes bathed in tears, addressed the great god in the following words.'

"Daksha said, 'If the great god has been gratified with me,--'if indeed, I have become an object of favour with him,--if I have deserved his kindness,--if the great Lord of all creatures is disposed to grant me boons,--then let all these articles of mine that have been burnt, eaten, drunk, swallowed, destroyed, broken, and polluted,--let all these articles, collected in course of these articles be of use to me. Even this is the boon I crave.' Unto him the many long years, and with great care and effort, go not for nothing. Let

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illustrious Hara, the tearer of Bhaga's eyes, said, 'Let it be as thou sayest!' Even these were the words of that illustrious progenitor of all creatures, that god of three eyes, that protector of righteousness. 1 Having obtained that boon from Bhava, Daksha knelt down to him and adored that deity having the bull for his mark, by uttering his thousand and eight names.'

Footnotes

315:1 i.e., Thou, however, art not so; therefore, it is a matter of surprise that thou shouldst not yet know me. The sense is not at all difficult, but K.P. Singha skips over it.

315:2 Both the vernacular translators have erred in rendering this line. What Mahadeva says to Uma is, how is it that you have thus been stupefied? It is thou that stupefiest others! To see thee stupefied has created surprise in me.

318:1 Mahadeva is called Virupaksha in consequence of his three eyes, the third eye making his features dreadful to behold. He is also called Tryaksha for his possession of three eyes.

SECTION CVII: The ganas

"Yudhishthira said, 'Thou hast, O scorcher of foes, described the course of duties, the general conduct, the means of livelihood, with their results, of Brahmanas and Kshatriyas and Vaisyas and Sudras. Thou hast discoursed also on the duties of kings, the subject of their treasuries, the means of filling them, and the topic of conquest and victory. Thou hast spoken also of the characteristics of ministers, the measures, that lead to the advancement of the subjects, the characteristics of the sixfold limbs of a kingdom, the qualities of armies, the means of distinguishing the wicked, and the marks of those that are good, the attributes of those that are equal, those that are inferior, and those that are superior, the behaviour which a king desirous of advancement should adopt towards the masses, and the manner in which the weak should be protected and cherished. Thou hast discoursed on all these subjects, O Bharata, laying down instructions that are plain according to what has been inculcated hi sacred treatise. Thou hast spoken also of the behaviour that should be adopted by kings desirous of conquering their foes. I desire now, O foremost of intelligent men, to listen to the behaviour that one should observe towards the multitude of courageous men that assemble round a king! Ganas¹ I desire to hear how these may grow, how they may be attached to the king, O Bharata, how may they succeed in subjugating their foes and in acquiring friends. It seems to me that disunion alone can bring about their destruction. I think it is always difficult to keep counsels secret when many are concerned. I desire to hear all this in detail, O scorcher of foes! Tell me also, O king, the means by which they may be prevented from falling out with the king.'

"Bhishma said, 'Between the aristocracy on the one side and the kings on the other, avarice and wrath, O monarch, are the causes that produce enmity. ² One of these parties (viz., the king,) yields to avarice. As a consequence, wrath takes possession of the other (the aristocracy). Each intent upon weakening and wasting the other, they both meet with destruction. By employing spies, contrivances of policy, and physical force, and adopting the arts of conciliation, gifts, and disunion and applying other methods for producing weakness, waste, and fear, the parties assail each other. The aristocracy of a kingdom, having the characteristics of a compact body, become dissociated from

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the king if the latter seeks to take too much from them. Dissociated from the king, all of them become dissatisfied, and acting from fear, side with the enemies of their ruler. If again the aristocracy of a kingdom be disunited amongst themselves, they meet with destruction. Disunited, they fall an easy prey to foes. The nobles, therefore, should always act in concert. If they be united together, they may earn acquisitions of value by means of their strength and prowess. Indeed, when they are thus united, many outsiders seek their alliance. Men of knowledge applaud those nobles that art united with one another in bonds of love. If united in purpose, all of them can be happy. They can (by their example) establish righteous courses of conduct. By behaving properly, they advance in prosperity. By restraining their sons and brothers and teaching them their duties, and by behaving kindly towards all persons whose pride has been quelled by knowledge, ¹ the aristocracy advance in prosperity. By always attending to the duties of setting spies and devising means of policy, as also to the matter of filling their treasuries, the aristocracy, O thou of mighty arms, advance in prosperity. By showing proper reverence for them that are possessed of wisdom and courage and perseverance and that display steady prowess in all kinds of work, the aristocracy advance in prosperity. Possessed of wealth and resources, of knowledge of the scriptures and all arts and sciences, the aristocracy rescue the ignorant masses from every kind of distress and danger. Wrath (on the of part the king), rupture, ² terror, chastisement, persecution, oppression, and executions, O chief of the Bharatas, speedily cause the aristocracy to fall away from the king and side with the king's enemies. They, therefore, that are the leaders of the aristocracy should be honoured by the king. The affairs of the kingdom, O king, depend to a great extent upon them. Consultations should be held with only those that are the leaders of the aristocracy, and secret agents should be placed, O crusher of foes, with them only. The king should not, O Bharata, consult with every member of the aristocracy. The king, acting in concert with the leaders, should do what is for the good of the whole order. When, however, the aristocracy becomes separated and disunited and destitute of leaders, other courses of action should be followed. If the members of the aristocracy quarrel with one another and act, each according to his own resources, without combination, their prosperity dwindles away and diverse kinds of evil occur. Those amongst them that are possessed of learning and wisdom should tread down a dispute as soon as it happens. Indeed, if the seniors of a race look on with indifference, quarrels break out amongst the members. Such quarrels bring about the destruction of a race and produce disunion among the (entire order of the) nobles. Protect thyself, O king, from all fears that arise from within. Fears, however, that arise from outside are of little consequence. The first kind of fear, O king, may cut thy roots in a single day. Persons that are equal to one another in family and blood, influenced by wrath or folly or covetousness arising from their very

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natures, cease to speak with one another. This is an indication of defeat. It is not by courage, nor by intelligence, nor by beauty, nor by wealth, that enemies succeed in destroying the aristocracy. It is only by disunion and gifts that it can be reduced to subjugation. For this reason, combination has been said to be the great refuge of the aristocracy.'" ¹

Chapter 108 :The Ganas

The Mahabharata in Sanskrit

Book 12 Chapter 108

 1 [य]
     बराह्मणक्षत्रियविशां शूथ्राणां च परंतप
     धर्मॊ वृत्तं च वृत्तिश च वृत्त्युपायफलानि च
 2 राज्ञां वृत्तं च कॊशश च कॊशसंजननं महत
     अमात्यगुणवृथ्धिश च परकृतीनां च वर्धनम
 3 षाड्गुण्य गुणकल्पश च सेना नीतिस तदैव च
     थुष्टस्य च परिज्ञानम अथुष्टस्य च लक्षणम
 4 समहीनाधिकानां च यदावल लक्षणॊच्चयः
     मध्यमस्य च तुष्ट्यर्दं यदा सदेयं विवर्धता
 5 कषीणसंग्रह वृत्तिश च यदावत संप्रकीर्तिता
     लभुनाथेश रूपेण गरन्द यॊगेन भारत
 6 विजिगीषॊस तदा वृत्तम उक्तं चैव तदैव ते
     गणानां वृत्तिम इच्छामि शरॊतुं मतिमतां वर
 7 यदा गणाः परवर्धन्ते न भिथ्यन्ते च भारत
     अरीन हि विजिगीषन्ते सुहृथः पराप्नुवन्ति च
 8 भेथमूलॊ विनाशॊ हि गणानाम उपलभ्यते
     मन्त्रसंवरणं थुःखं बहूनाम इति मे मतिः
 9 एतथ इच्छाम्य अहं शरॊतुं निखिलेन परंतप
     यदा च ते न भिथ्येरंस तच च मे बरूहि पार्दिव
 10 [भ]
    गणानां च कुलानां च राज्ञां च भरतर्षभ
    वैरसंथीपनाव एतौ लॊभामर्षौ जनाधिप
11 लॊभम एकॊ हि वृणुते ततॊ ऽमर्षम अनन्तरम
    तौ कषयव्यय संयुक्ताव अन्यॊन्यजनिताश्रयौ
12 चारमन्त्रबलाथानैः सामथानविभेथनैः
    कषयव्यय भयॊपायैः कर्शयन्तीतरेतरम
13 तत्र थानेन भिथ्यन्ते गणाः संघातवृत्तयः
    भिन्ना विमनसः सर्वे गच्छन्त्य अरिवशं भयात
14 भेथाथ गणा विनश्यन्ति भिन्नाः सूपजपाः परैः
    तस्मात संघातयॊगेषु परयतेरन [[गणाः सथा
15 अर्दा हय एवाधिगम्यन्ते संघातबलपौरुषात
    बाह्याश च मैत्रीं कुर्वन्ति तेषु संघातवृत्तिषु
16 ज्ञान वृद्धान परशंसन्तः शुश्रूषन्तः परस्परम
    विनिवृत्ताभिसंधानाः सुखम एधन्ति सर्वशः
17 धर्मिष्ठान वयवहारांश च सदापयन्तश च शास्त्रतः
    यदावत संप्रवर्तन्तॊ विवर्धन्ते [[गणॊत्तमाः
18 पुत्रान भरातॄन निगृह्णन्तॊ विनये च सथा रताः
    विनीतांश च परगृह्णन्तॊ विवर्धन्ते [[गणॊत्तमाः
19 चारमन्त्रविधानेषु कॊशसंनिचयेषु च
    नित्ययुक्ता महाबाहॊ वर्धन्ते सर्वतॊ [[गणाः
20 पराज्ञाञ शूरान महेष्वासान कर्मसु सदिरपौरुषान
    मानयन्तः सथा युक्ता विवर्धन्ते [[गणा नृप
21 थरव्यवन्तश च शूराश च शस्त्रज्ञाः शास्त्रपारगाः
    कृच्छ्रास्व आपत्सु संमूढान गणान उत्तारयन्ति ते
22 करॊधॊ भेथॊ भयॊ थण्डः कर्शनं निग्रहॊ वधः
    नयन्त्य अरिवशं सथ्यॊ गणान भरतसत्तम
23 तस्मान मानयितव्यास ते गणमुख्याः परधानतः
    लॊकयात्रा समायत्ता भूयसी तेषु पार्दिव
24 मन्त्रगुप्तिः परधानेषु चारश चामित्रकर्शन
    न गणाः कृत्स्नशॊ मन्त्रं शरॊतुम अर्हन्ति भारत
25 गणमुख्यैस तु संभूय कार्यं गणहितं मिदः
    पृदग गणस्य भिन्नस्य विमतस्य ततॊ ऽनयदा
    अर्दाः परत्यवसीथन्ति तदानर्दा भवन्ति च
26 तेषाम अन्यॊन्यभिन्नानां सवशक्तिम अनुतिष्ठताम
    निग्रहः पण्डितैः कार्यः कषिप्रम एव परधानतः
27 कुलेषु कलहा जाताः कुलवृथ्धैर उपेक्षिताः
    गॊत्रस्य राजन कुर्वन्ति गणसंभेथ कारिकाम
28 आभ्यन्तरं भयं रक्ष्यं सुरक्ष्यं बाह्यतॊ भयम
    अभ्यन्तराथ भयं जातं सथ्यॊ मूलं निकृन्तति
29 अकस्मात करॊधलॊभाथ वा मॊहाथ वापि सवभावजात
    अन्यॊन्यं नाभिभाषन्ते तत्पराभव लक्षणम
30 जात्या च सथृशाः सर्वे कुलेन सथृशास तदा
    न तु शौर्येण बुथ्ध्या वा रूपथ्रव्येण वा पुनः
31 भेथाच चैव परमाथाच च नाम्यन्ते रिपुभिर गणाः
    तस्मात संघातम एवाहुर गणानां शरणं महत

1 [y]

     brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca paraṃtapa
     dharmo vṛttaṃ ca vṛttiś ca vṛttyupāyaphalāni ca
 2 rājñāṃ vṛttaṃ ca kośaś ca kośasaṃjananaṃ mahat
     amātyaguṇavṛddhiś ca prakṛtīnāṃ ca vardhanam
 3 ṣāḍguṇya guṇakalpaś ca senā nītis tathaiva ca
     duṣṭasya ca parijñānam aduṣṭasya ca lakṣaṇam
 4 samahīnādhikānāṃ ca yathāval lakṣaṇoccayaḥ
     madhyamasya ca tuṣṭyarthaṃ yathā stheyaṃ vivardhatā
 5 kṣīṇasaṃgraha vṛttiś ca yathāvat saṃprakīrtitā
     labhunādeśa rūpeṇa grantha yogena bhārata
 6 vijigīṣos tathā vṛttam uktaṃ caiva tathaiva te
     gaṇānāṃ vṛttim icchāmi śrotuṃ matimatāṃ vara
 7 yathā gaṇāḥ pravardhante na bhidyante ca bhārata
     arīn hi vijigīṣante suhṛdaḥ prāpnuvanti ca
 8 bhedamūlo vināśo hi gaṇānām upalabhyate
     mantrasaṃvaraṇaṃ duḥkhaṃ bahūnām iti me matiḥ
 9 etad icchāmy ahaṃ śrotuṃ nikhilena paraṃtapa
     yathā ca te na bhidyeraṃs tac ca me brūhi pārthiva
 10 [bh]
    gaṇānāṃ ca kulānāṃ ca rājñāṃ ca bharatarṣabha
    vairasaṃdīpanāv etau lobhāmarṣau janādhipa
11 lobham eko hi vṛṇute tato 'marṣam anantaram
    tau kṣayavyaya saṃyuktāv anyonyajanitāśrayau
12 cāramantrabalādānaiḥ sāmadānavibhedanaiḥ
    kṣayavyaya bhayopāyaiḥ karśayantītaretaram
13 tatra dānena bhidyante gaṇāḥ saṃghātavṛttayaḥ
    bhinnā vimanasaḥ sarve gacchanty arivaśaṃ bhayāt
14 bhedād gaṇā vinaśyanti bhinnāḥ sūpajapāḥ paraiḥ
    tasmāt saṃghātayogeṣu prayateran gaṇāḥ sadā
15 arthā hy evādhigamyante saṃghātabalapauruṣāt
    bāhyāś ca maitrīṃ kurvanti teṣu saṃghātavṛttiṣu
16 jñānavṛddhān praśaṃsantaḥ śuśrūṣantaḥ parasparam
    vinivṛttābhisaṃdhānāḥ sukham edhanti sarvaśaḥ
17 dharmiṣṭhān vyavahārāṃś ca sthāpayantaś ca śāstrataḥ
    yathāvat saṃpravartanto vivardhante gaṇottamāḥ
18 putrān bhrātṝn nigṛhṇanto vinaye ca sadā ratāḥ
    vinītāṃś ca pragṛhṇanto vivardhante gaṇottamāḥ
19 cāramantravidhāneṣu kośasaṃnicayeṣu ca
    nityayuktā mahābāho vardhante sarvato gaṇāḥ
20 prājñāñ śūrān maheṣvāsān karmasu sthirapauruṣān
    mānayantaḥ sadā yuktā vivardhante gaṇā nṛpa
21 dravyavantaś ca śūrāś ca śastrajñāḥ śāstrapāragāḥ
    kṛcchrāsv āpatsu saṃmūḍhān gaṇān uttārayanti te
22 krodho bhedo bhayo daṇḍaḥ karśanaṃ nigraho vadhaḥ
    nayanty arivaśaṃ sadyo gaṇān bharatasattama
23 tasmān mānayitavyās te gaṇamukhyāḥ pradhānataḥ
    lokayātrā samāyattā bhūyasī teṣu pārthiva
24 mantraguptiḥ pradhāneṣu cāraś cāmitrakarśana
    na gaṇāḥ kṛtsnaśo mantraṃ śrotum arhanti bhārata
25 gaṇamukhyais tu saṃbhūya kāryaṃ gaṇahitaṃ mithaḥ
    pṛthag gaṇasya bhinnasya vimatasya tato 'nyathā
    arthāḥ pratyavasīdanti tathānarthā bhavanti ca
26 teṣām anyonyabhinnānāṃ svaśaktim anutiṣṭhatām
    nigrahaḥ paṇḍitaiḥ kāryaḥ kṣipram eva pradhānataḥ
27 kuleṣu kalahā jātāḥ kulavṛddhair upekṣitāḥ
    gotrasya rājan kurvanti gaṇasaṃbheda kārikām
28 ābhyantaraṃ bhayaṃ rakṣyaṃ surakṣyaṃ bāhyato bhayam
    abhyantarād bhayaṃ jātaṃ sadyo mūlaṃ nikṛntati
29 akasmāt krodhalobhād vā mohād vāpi svabhāvajāt
    anyonyaṃ nābhibhāṣante tatparābhava lakṣaṇam
30 jātyā ca sadṛśāḥ sarve kulena sadṛśās tathā
    na tu śauryeṇa buddhyā vā rūpadravyeṇa vā punaḥ
31 bhedāc caiva pramādāc ca nāmyante ripubhir gaṇāḥ
    tasmāt saṃghātam evāhur gaṇānāṃ śaraṇaṃ mahat

Reference

http://www.sacred-texts.com/hin/mbs/mbs12108.htm

Footnotes

• 233:1 The word is Gana. it literally means an assemblage. There can be no doubt that throughout this lesson the word has been employed to denote the aristocracy of wealth and blood that surround a throne.

• 233:2 If the king, moved by avarice, taxes them heavily, the aristocracy resent it and seek to pull down the king.

• 234:1 i.e., learned men of humility.

• 234:2 Probably, with the king.

• 235:1 The Burdwan Pundits make a mess of the last two verses. In 31, there is an incorrect reading in the Bengal texts. It is Pradhanaccha for pradanaccha. The Burdwan version repeats the error. K.P. Singha, of course, avoids it, but his version is rather incomplete.

Reference

• http://www.sacred-texts.com/hin/m12/m12a106.htm

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