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Shloka 12

आपद्-राजनीतिः (Āpad-rājanīti) — Policy Options in Multi-Front Crisis

त्वत्त: कृशतरं कि नु ब्रवीतु भगवानिदम्‌ | यदि गुह्ां न ते किज्चिद्‌ विद्यते मुनिसत्तम

tvattaḥ kṛśataraṃ ki nu bravītu bhagavān idam | yadi guhyaṃ na te kiñcid vidyate munisattama ||

Ṛṣabha berkata: “Wahai resi yang mulia, jika tiada sedikit pun yang engkau rahsiakan—tiada yang engkau sembunyikan daripada pendedahan—maka khabarkanlah: apakah yang mungkin lebih lemah dan lebih susut daripada dirimu?”

त्वत्तःfrom you / than you
त्वत्तः:
Apadana
TypeNoun/Pronoun
Rootत्वद्
Form—, Ablative, Singular
कृशतरम्more feeble / weaker
कृशतरम्:
Karma
TypeAdjective
Rootकृश
FormNeuter, Accusative, Singular
किम्what?
किम्:
Karma
TypeNoun/Pronoun
Rootकिम्
FormNeuter, Accusative, Singular
नुindeed / pray (interrogative particle)
नु:
TypeIndeclinable
Rootनु
ब्रवीतुlet (him) say / may (he) tell
ब्रवीतु:
TypeVerb
Rootब्रू
FormImperative (Lot), 3rd, Singular
भगवान्the venerable one / the blessed lord (sage)
भगवान्:
Karta
TypeNoun/Adjective
Rootभगवत्
FormMasculine, Nominative, Singular
इदम्this
इदम्:
Karma
TypeNoun/Pronoun
Rootइदम्
FormNeuter, Accusative, Singular
यदिif
यदि:
TypeIndeclinable
Rootयदि
गुह्याम्a secret (thing)
गुह्याम्:
Karma
TypeNoun/Adjective
Rootगुह्य
FormFeminine, Accusative, Singular
not
:
TypeIndeclinable
Root
तेto you / for you
ते:
Sampradana
TypeNoun/Pronoun
Rootत्वद्
Form—, Dative, Singular
किञ्चित्anything
किञ्चित्:
Karta
TypeNoun/Pronoun
Rootकिञ्चित्
FormNeuter, Nominative, Singular
विद्यतेexists / is found
विद्यते:
TypeVerb
Rootविद् (विद्+यते; √विद् in sense 'to exist' via vidyate)
FormPresent (Lat), 3rd, Singular, Atmanepada
मुनिसत्तमO best of sages
मुनिसत्तम:
TypeNoun
Rootमुनि-सत्तम
FormMasculine, Vocative, Singular
मुनिश्रेष्ठO foremost of sages
मुनिश्रेष्ठ:
TypeNoun
Rootमुनि-श्रेष्ठ
FormMasculine, Vocative, Singular

ऋषभ उवाच

Ṛṣabha
B
bhagavān (revered sage, unspecified)
M
munisattama/muniśreṣṭha (addressed sage)

Educational Q&A

The verse frames ethical instruction through the discipline of truthfulness and openness: a worthy teacher who has nothing to conceal can clarify even subtle questions about weakness, limitation, or spiritual diminishment. It also highlights the student’s respectful inquiry—seeking guidance without presuming superiority.

Ṛṣabha addresses a revered sage, requesting an explicit answer. He prefaces his question with a condition—if the sage has no confidential matter to withhold—then he should explain what could be considered even more feeble than the person being addressed, setting up a didactic exchange typical of Śānti Parva’s moral-philosophical dialogues.