Adhyaya 4

Sutra 1

लोकयात्राविद् राजानमात्मद्रव्यप्रकृतिसंपन्नं प्रियहितद्वारेणाश्रयेत ॥ कZ_०५.४.०१ ॥

One who understands worldly conduct should attach oneself to a king endowed with personal excellence, resources, and the constituent elements of rule—approaching him through what is agreeable and beneficial.

Sutra 2

यं वा मन्येत यथाहमाश्रयेप्सुरेवमसौ विनयेप्सुराभिगामिकगुणयुक्तः इति द्रव्यप्रकृतिहीनमप्येनमाश्रयेत न त्वेवानात्मसंपन्नम् ॥ कZ_०५.४.०२ ॥

Or, if one judges: ‘Just as I seek patronage, so too he seeks disciplined guidance and possesses winning, approachable qualities’—one may attach oneself even to a ruler lacking resources and state-elements; but never to one who lacks personal excellence.

Sutra 3

अनात्मवा हि नीतिशास्त्रद्वेषादनर्थ्यसंयोगाद्वा प्राप्यापि महदैश्वर्यं न भवति ॥ कZ_०५.४.०३ ॥

For one lacking inner excellence, through hatred of policy-science or through association with harmful counsel/conditions, does not endure in great sovereignty even if it is obtained.

Sutra 4

आत्मवति लब्धावकाशः शास्त्रानुयोगं दद्यात् ॥ कZ_०५.४.०४ ॥

When a ruler of inner excellence has granted an opportunity, one should present instruction grounded in the treatises (systematic policy guidance).

Sutra 5

अविसंवादाद्द् हि स्थानस्थैर्यमवाप्नोति ॥ कZ_०५.४.०५ ॥

By not contradicting (the king’s established line/decision), one secures stability in one’s post.

Sutra 6

मतिकर्मसु पृष्ठस्तदात्वे चायत्यां च धर्मार्थसंयुक्तं समर्थं प्रवीणवदपरिषद्भीरुः कथयेत् ॥ कZ_०५.४.०६ ॥

When questioned on policy and action, he should speak—both for the immediate situation and for the future—what is joined to dharma and artha, practicable, and in an expert manner, without fear of speaking outside the council (i.e., without indiscreet public talk).

Sutra 7

ईप्सितः पणेत धर्मार्थानुयोगमविशिष्टेषु बलवत्संयुक्तेषु दण्डधारणं मत्संयोगे तदात्वे च दण्डधारणमिति न कुर्याः पक्षं वृत्तिं गुह्यं च मे नोपहन्याः संज्ञया च त्वां कामक्रोधदण्डनेषु वारयेयमिति ॥ कZ_०५.४.०७ ॥

If he seeks to win favour, he should propose: ‘Apply inquiry guided by dharma and artha; reserve punishment for cases where the situation is clear and strongly corroborated; do not rush to punitive action merely from my association or in the heat of the moment. Do not injure my faction, livelihood, or secrets; and by prior understanding I shall restrain you from punishments driven by desire or anger.’

Sutra 8

आदिष्टः प्रदिष्टायां भूमावनुज्ञातः प्रविशेत् उपविशेच्च पार्श्वतः संनिकृष्टविप्रकृष्टः परासनम् ॥ कZ_०५.४.०८ ॥

When summoned, he should enter only upon permission, stand or sit in the place indicated, and take a seat to the side—neither too close nor too far from the king’s seat.

Sutra 9

विगृह्य कथनमसभ्यमप्रत्यक्षमश्रद्धेयमनृतं च वाक्यमुच्चैरनर्मणि हासं वातष्ठीवने च शब्दवती न कुर्यात् ॥ कZ_०५.४.०९ ॥

He should not speak in a quarrelsome manner; nor utter what is indecent, unverified, unbelievable, or false; nor speak loudly, laugh without cause, or make noisy acts such as spitting in the wind.

Sutra 10

मिथः कथनमन्येन जनवादे द्वन्द्वकथनम् राज्ञो वेषमुद्धतकुहकानां च रत्नातिशयप्रकाशाभ्यर्थनमेकाक्ष्योष्ठनिर्भोगं भ्रुकुटीकर्म वाक्यावक्षेपणं च ब्रुवति बलवत्संयुक्तविरोधं स्त्रीभिः स्त्रीदर्शिभिः सामन्तदूतैर्द्वेष्यपक्षावक्षिप्तानर्थ्यैश्च प्रतिसंसर्गमेकार्थचर्यां संघातं च वर्जयेत् ॥ कZ_०५.४.१० ॥

He should avoid: whispering with another amid public talk; speaking in a divided/paired (factional) manner; imitating the king’s dress; soliciting showy displays of “superior gems” from arrogant deceivers; making suggestive facial gestures (one-eyed looks, lip contortions), frowning, and disparaging interruptions. He should also avoid strong, coalition-backed opposition; and avoid close association, acting with a single shared agenda, or forming cliques—with women, womanizers, envoys of frontier vassals, and with worthless persons planted by hostile factions.

Sutra 11

परार्थं देशकाले च ब्रूयाद्धर्मार्थसंहितम् ॥ कZ_०५.४.११च्द् ॥

For another’s purpose, and with due regard to place and time, he should speak what is consistent with dharma and artha.

Sutra 12

अप्रियं वा हितं ब्रूयाच्छृण्वतोऽनुमतो मिथः ॥ कZ_०५.४.१२च्द् ॥

Or he should speak what is beneficial though unpleasant—when the listener is receptive and permission is granted, in private.

Sutra 13

अप्रिया अपि दक्षाः स्युस्तद्भावाद् ये बहिष्कृताः ॥ कZ_०५.४.१३च्द् ॥

Even those who are disliked may be competent; and those who are excluded may act from that very condition (of exclusion).

Sutra 14

अभिहास्येष्वभिहसेद्घोरहासांश्च वर्जयेत् ॥ कZ_०५.४.१४च्द् ॥

One may laugh at what is appropriately laughable, but one should avoid harsh or excessive laughter.

Sutra 15

तितिक्षेतात्मनश्चैव क्षमावान्पृथिवीसमः ॥ कZ_०५.४.१५च्द् ॥

One should endure (provocations) oneself; being forgiving, one should be like the earth (steadfast and bearing).

Sutra 16

अग्नाविव हि संप्रोक्ता वृत्ती राजोपजीविनाम् ॥ कZ_०५.४.१६च्द् ॥

The livelihood of those who depend on the king is said to be like (staying near) fire.

Sutra 17

सपुत्रदारं राजा तु घातयेदर्धयेत वा ॥ कZ_०५.४.१७च्द् ॥

The king may kill (a dependent) along with his sons and wife, or instead elevate and enrich him.