Adhyaya 237

Verse 1

इत्य् अग्नेये महापुराणे श्रीस्तोत्रं नाम षट्त्रिंशदधिकद्विशततमो ऽध्यायः अथ सप्तत्रिंशदधिकद्विशततमो ऽध्यायः रामोक्तनीतिः अग्निर् उवाच नीतिस्ते पुष्करोक्ता तु रामोक्ता लक्ष्मणाय या जयाय तां प्रवक्ष्यामि शृणु धर्मादिवर्धनीं

Thus, in the Agni Mahāpurāṇa ends the two-hundred-and-thirty-sixth chapter, called “Śrī-stotra.” Now begins the two-hundred-and-thirty-seventh chapter, “Rāma’s Teaching on Nīti.” Agni said: “That nīti—policy and right conduct—spoken by Puṣkara, indeed as spoken by Rāma to Lakṣmaṇa for the sake of victory, I shall now expound. Listen to it, for it increases dharma and the like.”

Verse 2

राम उवाच न्यानेनार्जनमर्थस्य वर्धनं रक्षणं चरेत् सत्पात्रप्रतिपत्तिश् च राजवृत्तं चतुर्विधं

Rāma said: By righteous means one should acquire wealth, increase it, and protect it; and one should also allot it to worthy recipients. The king’s proper conduct is fourfold.

Verse 3

नयस्य विनयो मूलं विनयः शास्त्रनिश् चयात् विनयो हीन्द्रियजयस्तैर् युक्तः पालयेन्महीं

Discipline (vinaya) is the root of sound governance (naya). Discipline arises from firm ascertainment of the śāstras. Indeed, discipline is victory over the senses; endowed with that, one should rule and protect the earth (the kingdom).

Verse 4

शास्त्रं प्रज्ञा धृतिर्दाक्ष्यं प्रागल्भ्यं धारयिष्णुता उत्साहो वाग्मितौदार्यमापत्कालसहिष्णुता

Scriptural and policy learning, practical intelligence, steadiness, competence, confident initiative, perseverance, energetic effort, eloquence, generosity, and endurance in times of calamity—these are the required virtues.

Verse 5

प्रभावः शुचिता मैत्री त्यागः सत्यं कृतज्ञता कुलं शीलं समश्चेति गुणाः सम्पत्तिहेतवः

Influence (personal efficacy), purity, friendliness, generosity, truthfulness, gratitude, good lineage, good conduct, and equanimity—these virtues are the causes of prosperity.

Verse 6

प्रकीर्णविषयारण्ये धावन्तं विप्रमाथिनं वागिमता दार्ढ्यमापत्कालसहिष्णुतेति ख , घ , ज , झ च ज्ञानाङ्कुशेन कुर्वीत वश्यमिन्द्रियदन्तिनं

In the forest of scattered sense-objects, the sense-elephant runs about and torments the wise. By eloquence, firmness, and endurance in times of calamity—(as indicated by the syllables) kha, gha, ja, and jha—one should, with the goad of knowledge, bring the elephant of the senses under control.

Verse 7

कामः क्रोधस् तथा लोभो हर्षो मानो मदस् तथा षड्वर्गमुत्सृजेदेनमस्मिंस्त्यक्ते सुखी नृपः

Desire, anger, greed, exhilaration, pride, and intoxication—these sixfold groups (of inner foes) should be cast off. When these are abandoned, a king becomes happy (and stable in rule).

Verse 8

आन्वीक्षिकीं त्रयीं वार्तां दण्डनीतिं च पार्थिवः तद्वैद्यैस्तत्क्रियोपैतैश्चिन्ततयेद्विनयान्वितः

A king should reflect upon Ānvīkṣikī (critical inquiry/philosophy), the Trayī (the Vedic triad), Vārtā (economics and livelihood), and Daṇḍanīti (the science of punishment and governance), with the help of experts in those fields who are equipped with their proper methods of practice, and he should do so with humility and discipline.

Verse 9

आन्वीक्षिक्यार्थविज्ञानं धर्माधर्मौ त्रयीस्थितौ अर्थानर्थौ तु वार्तायां दण्डनीत्यां नयानयौ

In Ānvīkṣikī (critical inquiry/philosophy) lies the knowledge of what is beneficial; in the Triad of the Veda (trayī) are established dharma and adharma; in Vārtā (economic activity) are (known) profit and loss; and in Daṇḍanīti (the science of punishment/governance) are (known) right policy and wrong policy.

Verse 10

अहिंसा सूनृता वाणी सत्यं शौचं दया क्षमा वर्णिनां लिङ्गिनां चैव सामान्यो धर्म उच्यते

Non-violence (ahiṃsā), kindly and truthful speech, truth, purity, compassion, and forgiveness—these are declared to be the common (universal) dharma for both the bearers of varṇa (householders within the social orders) and the bearers of liṅga (ascetics marked by renunciation).

Verse 11

प्रजाः समनुगृह्णीयात् कुर्यादाचारसंस्थितिं वाक् सूनृता दया दानं हीनोपगतरक्षणं

He should continually show favor to the subjects and establish them in right ācāra (conduct); his speech should be truthful and gentle; he should practice compassion and dāna (charity), and protect those who are fallen, weak, or deprived.

Verse 12

इति वृत्तं सतां साधुहितं सत्पुरुषव्रतं आधिव्याधिपरीताय अद्य श्वो वा विनाशिने

Thus is declared the conduct of the good—beneficial to the virtuous, the vrata (vowed discipline) of noble persons (satpuruṣa)—to be practiced even by one beset by mental distress and disease, by one who may perish today or tomorrow.

Verse 13

को हि राजा शरीराय धर्मापेतं समाचरेत् न हि स्वमुखमन्विच्छन् पीडयेत् कृपणं जनं

What king would commit an act of adharma merely for the sake of his own person? Indeed, seeking only to fill his own mouth, he should not oppress the helpless and impoverished people.

Verse 14

कृपणः पीड्यमानो हि मन्युना हन्ति पार्थिवं क्रियते ऽभ्यर्हणीयाय स्वजनाय यथाञ्जलिः

For a base and miserly man, when tormented by anger, strikes even the king; yet toward his own kinsman—who is worthy of honor—he behaves with reverent joined palms (añjali).

Verse 15

ततः साधुतरः कार्यो दुर्जनाय शिवर्थिना प्रियमेवाभिधातव्यं सत्सु नित्यं द्विषत्सु च

Therefore, one who seeks auspiciousness should act all the more virtuously even toward a wicked person; and one should speak only what is pleasing—always among the good, and even among adversaries.

Verse 16

देवास्ते प्रियवक्तारः पशवः क्रूरवादिनः शुचिरास्तिक्यपूतात्मा पूजयेद्देवताः सदा

The gods are those who speak pleasantly; beasts are those who speak harshly. Being pure, and with the self purified by faith in the sacred, one should always worship the deities.

Verse 17

दीनोपगतरक्षणमिति ख , घ , छ , ज , ञ , ट च स्वमुखमन्विच्छुरिति ख , छ च देवतावत् गुरुजनमात्मवच्च सुहृज्जनं प्रणिपातेन हि गुरुं सतो ऽमृषानुचेष्टितैः

“Protection of the helpless and of those who have come seeking refuge” (is the reading in kha, gha, cha, ja, ña, ṭa); and “seeking one’s own advantage” (is the reading in kha and cha). One should revere elders and teachers as deities, and treat friendly well-wishers as oneself; indeed, one should honor the guru with prostration, with the conduct of the virtuous, and with actions free from deceit.

Verse 18

कुर्वीताभिमुखान् भृत्यैर् देवान् सुकृतकर्मणा सद्भावेन हरेन्मित्रं सम्भ्रमेण च बान्धवान्

With the help of attendants, one should propitiate the gods through well-performed meritorious acts; one should win over friends through genuine goodwill, and treat kinsmen with respectful deference.

Verse 19

स्त्रीभृत्यान् प्रेमदानाभ्यां दाक्षिण्येतरं जनं अनिन्दा परकृत्येषु स्वधर्मपरिपालनं

One should support one’s wife and dependents through affection and gifts; treat other people with courtesy; refrain from censuring others’ affairs; and diligently uphold one’s own duty (svadharma).

Verse 20

कृपणेषु दयालुत्वं सर्वत्र मधुरा गिरः प्राणैर् अप्युपकारित्वं मित्रायाव्यभिचारिणे

Compassion toward the wretched, sweet speech everywhere, and helpfulness even at the cost of one’s life—these are the marks of one who is unwaveringly loyal to a friend.

Verse 21

गृहागते परिष्वङ्गः शक्त्या दानं सहिष्णुता स्वसमृद्धिष्वनुत्सेकः परवृद्धिष्वमत्सरः

Embracing one who comes to one’s home; giving charity according to one’s capacity; forbearance; no arrogance in one’s own prosperity; and freedom from envy at another’s rise—these are virtues to be cultivated.

Verse 22

अपरोपतापि वचनं मौनव्रतचरिष्णुता बन्धभिर्बद्धसंयोगः स्वजने चतुरश्रता

Speech that does not cause distress to others; the practice of the vow of silence; association bound by reliable ties; and steadfast, square-dealing conduct toward one’s own people—these are praised as marks of good conduct.

Verse 23

उचितानुविधायित्वमिति वृत्तं महात्मनां

“Acting in accordance with what is proper”—this is the defining conduct of great-souled persons.