HomeChanakya NitiCh. 3Shloka 13
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Shloka 13

Qualities of the Wise — Chanakya Niti

को हि भारः समर्थानां किं दूरं व्यवसायिनाम् ।

को विदेशः सुविद्यानां कः परः प्रियवादिनाम् ॥

ko hi bhāraḥ samarthānāṃ kiṃ dūraṃ vyavasāyinām |

ko videśaḥ suvidyānāṃ kaḥ paraḥ priyavādinām ||

For the capable, no task is a burden; for the enterprising, no distance is far. For the well-educated, no place is foreign; for the sweet-spoken, no one is an outsider.

कःwhat?/who?
कः:
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular
हिindeed
हि:
TypeIndeclinable
Rootहि
FormEmphatic particle
भारःburden
भारः:
TypeNoun
Rootभार
FormMasculine, Nominative, Singular
समर्थानाम्of the capable
समर्थानाम्:
TypeAdjective
Rootसमर्थ
FormMasculine, Genitive, Plural
किम्what? (how great?)
किम्:
TypePronoun
Rootकिम्
FormNeuter, Nominative/Accusative, Singular
दूरम्distance; far
दूरम्:
TypeNoun
Rootदूर
FormNeuter, Nominative/Accusative, Singular
व्यवसायिनाम्of the industrious/enterprising
व्यवसायिनाम्:
TypeNoun
Rootव्यवसायिन्
FormMasculine, Genitive, Plural
कःwhat?/which?
कः:
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular
विदेशःforeign land
विदेशः:
TypeNoun
Rootविदेश
FormMasculine, Nominative, Singular
सुविद्यानाम्of the well-learned
सुविद्यानाम्:
TypeNoun
Rootसुविद्या
FormMasculine, Genitive, Plural
कःwho?/what?
कः:
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular
परःa stranger; an outsider
परः:
TypeAdjective
Rootपर
FormMasculine, Nominative, Singular
प्रियवादिनाम्of those who speak pleasantly
प्रियवादिनाम्:
TypeNoun
Rootप्रियवादिन्
FormMasculine, Genitive, Plural
Chanakya (Kautilya)
अनुष्टुप्
Ancient EthicsHistory of Political ThoughtSanskrit LiteratureHistorical Philosophy
Capable persons (samartha)Enterprising persons (vyavasāyin)The learned (suvidyā)Pleasant-speakers (priyavādin)

FAQs

In the broader Nītiśāstra tradition, such compact verses function as didactic summaries of valued social capacities—competence, enterprise, learning, and agreeable speech—often circulating in courtly, pedagogical, and advisory settings where mobility, patronage, and reputation were significant features of elite life.

Here videśa is framed less as a legal boundary and more as a social experience: the verse suggests that learning (suvidyā) operates as a portable form of cultural capital, reducing the sense of being “abroad” by enabling communication, employability, and recognition across regions.

The verse is built as a sequence of rhetorical questions (ko/kim …?), producing a parallel structure that equates four domains—labor (bhāra), distance (dūra), foreign land (videśa), and social otherness (para)—with four stabilizing qualities. Terms like paraḥ (“other/outsider”) and priyavādin (“pleasant-speaker”) indicate that social inclusion is represented as mediated by speech and demeanor, a common motif in Sanskrit gnomic literature.