Previous Verse
Next Verse

Shloka 4

Gaṇānāṃ Vṛttiḥ — On the Sustenance and Cohesion of Assemblies

Gaṇa-nīti

समहीनाधिकानां च यथावल्लक्षणं च यत्‌ । मध्यमस्य च तुष्ट्यर्थ यथा स्थेयं विवर्धता

yudhiṣṭhira uvāca | samahīnādhi-kānāṃ ca yathāval lakṣaṇaṃ ca yat | madhyamasya ca tuṣṭyarthaṃ yathā stheyaṃ vivardhatā ||

尤狄希提罗说道:“请如实说明:与己等同者、低下者与高胜者,各有何等分辨之相;并请告知,一位稳步进取的君王当如何行事,方能使中等阶层安然满足。”

समequal
सम:
Karma
TypeAdjective
Rootसम
FormMasculine/Neuter, Nominative/Accusative (as first member in compound), Singular
हीनinferior
हीन:
Karma
TypeAdjective
Rootहीन
FormMasculine/Neuter, Nominative/Accusative (as member in compound), Singular
अधिकsuperior, greater
अधिक:
Karma
TypeAdjective
Rootअधिक
FormMasculine/Neuter, Nominative/Accusative (as member in compound), Singular
आनाम्of (gen. pl.)
आनाम्:
Adhikarana
TypeIndeclinable
Rootआ (प्रत्यय: -नाम्)
FormThis is the genitive plural ending -नाम् attached to the compound stem समहीनाधिक-
and
:
TypeIndeclinable
Root
यथावत्properly, as it should be
यथावत्:
TypeIndeclinable
Rootयथावत्
लक्षणम्mark, characteristic
लक्षणम्:
Karma
TypeNoun
Rootलक्षण
FormNeuter, Nominative/Accusative, Singular
and
:
TypeIndeclinable
Root
यत्which, what
यत्:
Karma
TypePronoun
Rootयद्
FormNeuter, Nominative/Accusative, Singular
मध्यमस्यof the middle (person/class)
मध्यमस्य:
Adhikarana
TypeNoun/Adjective
Rootमध्यम
FormMasculine/Neuter, Genitive, Singular
and
:
TypeIndeclinable
Root
तुष्टि-अर्थम्for the sake of satisfaction
तुष्टि-अर्थम्:
Karma
TypeNoun
Rootतुष्टि + अर्थ
FormMasculine, Accusative, Singular
यथाhow, in what manner
यथा:
TypeIndeclinable
Rootयथा
स्थेयम्is to be maintained/abided in
स्थेयम्:
Karma
TypeVerb
Rootस्था (धातु) → स्थेय (भाव्य/विधेय)
FormGerundive (भाव्य/तव्यत्-समर्थ), Passive sense, Neuter, Nominative/Accusative, Singular
विवर्धताby one who is prospering/increasing
विवर्धता:
Karana
TypeAdjective
Rootवि + वृध् (धातु) → विवर्धत्
FormPresent active participle, Masculine, Instrumental, Singular

युधिछिर उवाच

Y
Yudhiṣṭhira

Educational Q&A

A ruler must discern people by their true characteristics—recognizing equals, inferiors, and superiors—and govern with steady, growth-oriented conduct that maintains the contentment of the middle ranks, a key pillar of social stability in rājadharma.

In the Śānti Parva dialogue on kingship and dharma, Yudhiṣṭhira continues his inquiry, asking for practical criteria to judge different social standings and for guidance on how an advancing king should behave to keep the ‘middle’ segment of society satisfied.