Sabha Parva
For example: Chapter 5, Verses 2–9 from Sabha Parva in Sanskrit: लॊकान अनुचरन सर्वान आगमत तां सभाम ऋषिः नारदः सुमहातेजा ऋषिभिः सहितस तदा पारिजातेन राजेन्द्र रैवतेन च धीमता सुमुखेन च सौम्येन देवर्षिर अमितद्युतिः सभास्थान पाण्डवान दरष्टुं परीयमाणॊ मनॊजवः तम आगतम ऋषिं दृष्ट्वा नारदं सर्वधर्मवित सहसा पाण्डवश्रेष्ठः परत्युत्थायानुजैः सह अभ्यवादयत परीत्या विनयावनतस तदा तद अर्हम आसनं तस्मै संप्रदाय यथाविधि अर्चयाम आस रत्नैश च सर्वकामैश च धर्मवित सॊ ऽरचितः पाण्डवैः सर्वैर महर्षिर वेदपारगः धर्मकामार्थ संयुक्तं पप्रच्छेदं युधिष्ठिरम [न] कच चिद अर्थाश च कल्पन्ते धर्मे च रमते मनः सुखानि चानुभूयन्ते मनश च न विहन्यते कच चिद आचरितां पूर्वैर नरदेव पिता महैः वर्तसे वृत्तिम अक्षीणां धर्मार्थसहितां नृषु कच चिद अर्थेन वा धर्मं धर्मेणार्थम अथापि वा उभौ वा परीतिसारेण न कामेन परबाधसे Translation by Manmatha Nath Dutt: (...)there came Narada, The celestial Rishi who was learned in the Vedas and the Upanishadas, who was worshipped by the celestials, who was learned in the histories and the Puranas, who was well-versed in all that had happened in old Kalpas, who was well skilled in Nyaya (logic), and in the truths of moral science, who was the possessor of the complete knowledge of the Angas, and a perfect master of reconciling contradictory texts, who was eloquent, resolute, intelligent, learned, possessor of powerful memory, learned in the science of morality and politics, proficient in distinguishing inferior things from the superior, skilled in drawing inferences from evidence, competent to judge of correctness or incorrectness of syllogistic statements consisting of five propositions, capable of answering successfully (the queries) of Vrihaspati, who was a man with definite conclusions properly framed about Dharma, Artha, Kama and Moksha (salvation), who was a man with a great soul seeing the universe above, below, and around as if it were present before his eyes, who was a master of Samkhya and Yoga (Philosophies), and who was ever desirous of humbling the Devas and the Asuras by fomenting quarrels amongst them, who was learned in the science of war and treaty, proficient in making dispositions of things by guesses, the teacher of six sciences (of treaty, war, march, defending military posts, stratagem by ambuscade, and of reserves) and learned in all the Shastras.
Translation by Kisari Mohan Ganguli: There came, O Bharata, unto that assembly the celestial Rishi Narada, conversant with the Vedas and Upanishadas, worshipped by the celestials acquainted with histories and Puranas, well-versed in all that occurred in ancient kalpas (cycles), conversant with Nyaya (logic) and the truth of moral science, possessing a complete knowledge of the six Angas (viz., pronunciation, grammar, prosody, explanation of basic terms, description of religious rites, and astronomy).
He was a perfect master in reconciling contradictory texts and differentiating in applying general principles to particular cases, as also in interpreting contraries by reference to differences in situation, eloquent, resolute, intelligent, possessed of powerful memory.
He was acquainted with the science of morals and politics, learned, proficient in distinguishing inferior things from superior ones, skilled in drawing inference from evidence, competent to judge of the correctness or incorrectness of syllogistic statements consisting of five propositions.
He was capable of answering successively Vrihaspati himself while arguing, with definite conclusions properly framed about religion, wealth, pleasure and salvation, of great soul and beholding this whole universe, above, below, and around, as if it were present before his eyes.
He was master of both the Samkhya and Yoga systems of philosophy, ever desirous of humbling the celestials and Asuras by fomenting quarrels among them, conversant with the sciences of war and treaty, proficient in drawing conclusions by judging of things not within direct ken, as also in the six sciences of treaty, war, military campaigns, maintenance of posts against the enemy and stratagems by ambuscades and reserves.
[1] Debroy, in his 2011 overview of Mahabharata, notes that updated critical edition of Sabha Parva, with spurious and corrupted text removed, has 9 parts, 72 adhyayas (chapters) and 2,387 shlokas (verses).
O chief of men, do you continue in the noble conduct consistent with Dharma and Artha, with respect to the three classes (good, bad and indifferent) of your subjects as practised by your ancestors?
Rajsuyika Parva, Chapter 33: Protected by Dharmaraja and supported by Truth, all their enemies kept in check, all subjects of the Pandava king were always engaged in their respective businesses.
