srimahabharat (Book 12) Santi Parva - chapters 81 to 95

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli



 Santi Parva
Book 12

 

 

Book 12
Chapter 81

 

 

1 yad apy alpataraṃ karma tad apy ekena duṣkaram
      puruṣeṇāsahāyena kim u rājyaṃ pitā maha
  2 kiṃ śīlaḥ kiṃ samācāro rājño 'rthasacivo bhavet
      kīdṛśe viśvased rājā kīdṛśe nāpi viśvaset
  3 caturvidhāni mitrāṇi rājñāṃ rājan bhavanty uta
      sahārtho bhajamānaś ca sahajaḥ kṛtrimas tathā
  4 dharmātmā pañcamaṃ mitraṃ sa tu naikasya na dvayoḥ
      yato dharmas tato vā syān madhyastho vā tato bhavet
  5 yas tasyārtho na roceta na taṃ tasya prakāśayet
      dharmādharmeṇa rājānaś caranti vijigīṣavaḥ
  6 caturṇāṃ madhyamau śreṣṭhau nityaṃ śaṅkyau tathāparau
      sarve nityaṃ śaṅkitavyāḥ pratyakṣaṃ kāryam ātmanaḥ
  7 na hi rājñā pramādo vai kartavyo mitra rakṣaṇe
      pramādinaṃ hi rājānaṃ lokāḥ paribhavanty uta
  8 asādhuḥ sādhutām eti sādhur bhavati dāruṇaḥ
      ariś ca mitraṃ bhavati mitraṃ cāpi praduṣyati
  9 anitya cittaḥ puruṣas tasmin ko jātu viśvaset
      tasmāt pradhānaṃ yat kāryaṃ pratyakṣaṃ tat samācaret
  10 ekāntena hi viśvāsaḥ kṛtsno dharmārthanāśakaḥ
     aviśvāsaś ca sarvatra mṛtyunā na viśiṣyate
 11 akālamṛtyur viśvāso viśvasan hi vipadyate
     yasmin karoti viśvāsam icchatas tasya jīvati
 12 tasmād viśvasitavyaṃ ca śaṅkitavyaṃ ca keṣu cit
     eṣā nītigatis tāta lakṣmīś caiva sanātanī
 13 yaṃ manyeta mamābhāvād imam arthāgamaḥ spṛśet
     nityaṃ tasmāc chaṅkitavyam amitraṃ taṃ vidur budhāḥ
 14 yasya kṣetrād apy udakaṃ kṣetram anyasya gacchati
     na tatrānicchatas tasya bhidyeran sarvasetavaḥ
 15 tathaivāty udakād bhītas tasya bhedanam icchati
     yam evaṃ lakṣaṇaṃ vidyāt tam amitraṃ vinirdiśet
 16 yaḥ samṛddhyā na tuṣyeta kṣaye dīnataro bhavet
     etad uttamamitrasya nimittam abhicakṣate
 17 yaṃ manyeta mamābhāvād asyābhāvo bhaved iti
     tasmin kurvīta viśvāsaṃ yathā pitari vai tathā
 18 taṃ śaktyā vardhamānaś ca sarvataḥ paribṛṃhayet
     nityaṃ kṣatād vārayati yo dharmeṣv api karmasu
 19 kṣatād bhītaṃ vijānīyād uttamaṃ mitra lakṣaṇam
     ye tasya kṣatam icchanti te tasya ripavaḥ smṛtāḥ
 20 vyasanān nityabhīto 'sau samṛddhyām eva tṛpyate
     yat syād evaṃvidhaṃ mitraṃ tad ātmasamam ucyate
 21 rūpavarṇasvaropetas titikṣur anasūyakaḥ
     kulīnaḥ śīlasaṃpannaḥ sa te syāt pratyanantaraḥ
 22 medhā vī smṛtimān dakṣaḥ prakṛtyā cānṛśaṃsa vān
     yo mānito 'mānito vā na saṃdūṣyet kadā cana
 23 ṛtvig vā yadi vācāryaḥ sakhā vātyanta saṃstutaḥ
     gṛhe vased amātyas te yaḥ syāt param apūjitaḥ
 24 sa te vidyāt paraṃ mantraṃ prakṛtiṃ cārthadharmayoḥ
     viśvāsas te bhavet tatra yathā pitari vai tathā
 25 naiva dvau na trayaḥ kāryā na mṛṣyeran parasparam
     ekārthād eva bhūtānāṃ bhedo bhavati sarvadā
 26 kīrtipradhāno yaś ca syād yaś ca syāt samaye sthitaḥ
     samarthān yaś ca na dveṣṭi samarthān kurute ca yaḥ
 27 yo na kāmād bhayāl lobhāt krodhād vā dharmam utsṛjet
     dakṣaḥ paryāptavacanaḥ sa te syāt pratyanantaraḥ
 28 śūraś cāryaś ca vidvāṃś ca pratipattiviśāradaḥ
     kulīnaḥ śīlasaṃpannas titikṣur anasūyakaḥ
 29 ete hy amātyāḥ kartavyāḥ sarvakarmasv avasthitāḥ
     pūjitāḥ saṃvibhaktāś ca susahāyāḥ svanuṣṭhitāḥ
 30 kṛtsnam ete vinikṣiptāḥ pratirūpeṣu karmasu
     yuktā mahatsu kāryeṣu śreyāṃsy utpādayanti ca
 31 ete karmāṇi kurvanti spardhamānā mithaḥ sadā
     anutiṣṭhanti caivārthān ācakṣāṇāḥ parasparam
 32 jñātibhyaś caiva bibhyethā mṛtyor iva yataḥ sadā
     uparājeva rājardhiṃ jñātir na sahate sadā
 33 ṛjor mṛdor vadānyasya hrīmataḥ satyavādinaḥ
     nānyo jñāter mahābāho vināśam abhinandati
 34 ajñātitā nātisukhā nāvajñeyās tv ataḥ param
     ajñāti mantaṃ puruṣaṃ pare paribhavanty uta
 35 nikṛtasya narair anyair jñātir eva parāyaṇam
     nānyair nikāraṃ sahate jñāter jñātiḥ kadā cana
 36 ātmānam eva jānāti nikṛtaṃ bāndhavair api
     teṣu santi guṇāś caiva nairguṇyaṃ teṣu lakṣyate
 37 nājñātir anugṛhṇāti nājñātir digdham asyati
     ubhayaṃ jñātilokeṣu dṛśyate sādhv asādhu ca
 38 tān mānayet pūjayec ca nityaṃ vācā ca karmaṇā
     kuryāc ca priyam etebhyo nāpriyaṃ kiṃ cid ācaret
 39 viśvastavad aviśvastas teṣu varteta sarvadā
     na hi doṣo guṇo veti nispṛktas teṣu dṛśyate
 40 tasyaivaṃ vartamānasya puruṣasyāpramādinaḥ
     amitrāḥ saṃprasīdanti tathā mitrī bhavanty api
 41 ya evaṃ vartate nityaṃ jñātisaṃbandhimaṇḍale
     mitreṣv amitreṣv aiśvarye ciraṃ yaśasi tiṣṭhati

SECTION LXXXI

"Yudhishthira said, 'If one does not succeed in winning over one's kinsmen and relatives (by this course), they that are intended for becoming friends become foes. How should one, then, conduct one's self so that the hearts of both friends and foes may be won?'
"Bhishma said, 'In this connection is cited the old history of a discourse between Vasudeva and the celestial sage Narada. On a certain occasion Vasudeva said, 'Neither an illiterate and foolish friend, nor a learned friend of fickle soul, deserves, O Narada, to know one's secret counsels. Relying on thy friendship for me, I shall say something to thee, O sage! O thou that canst go to heaven at thy pleasure, one should speak to another if one be convinced
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of the intelligence of that other. I never behave with slavish obsequiousness towards my kinsmen by flattering speeches about their prosperity. I give them half of what I have, and forgive their evil speeches. As a fire-stick is grinded by a person desirous of obtaining fire, even so my heart is ground by my kinsmen with their cruel speeches. Indeed, O celestial Rishi, those cruel speeches burn my heart every day. Might resides in Sankarshana; mildness in Gada; and as regards Pradyumna, he surpasses even myself in beauty of person. (Although I have all these on my side) yet I am helpless, O Narada! Many others among the Andhakas and the Vrishnis are possessed of great prosperity and might, and during courage and constant perseverance. He on whose side they do not range themselves meets with destruction. He, on the other hand, on whose side they do range themselves, achieves everything. Dissuaded (in turns) by both (viz., Ahuka and Akrura,) I do not side either of them. What can be more painful for a person than to have both Ahuka and Akrura on his side? What, again, can be more painful for one than not to have both of them on his side? 1 I am like the mother of two brothers gambling against each other, invoking victory to both. I am thus, O Narada, afflicted by both. It behoveth thee to tell me that which is for the good of both myself and my kinsmen.'
"Narada said, 'Calamities, O Krishna, are of two kinds, viz., external and internal. They arise, O thou of Vrishni's race, from one's own acts or from the acts of others. The calamity that has now overtaken thee is an internal one and is born of thy own acts. Valadeva and others of the Bhoja race are partisans of Akrura, and have taken up his side either for the sake of wealth, or mere caprice, or moved by words or by hate. As regards thyself, thou hast given away wealth obtained by thee to another. Though possessed of men who should be your friends, thou hast, however, by thy own act, brought calamity over thy head. Thou canst not take back that wealth, even as one cannot swallow again the food that he has vomited himself. The kingdom cannot be taken back from Babhu and Ugrasena (unto whom it has been given). Thyself, O Krishna, cannot, in particular, take it back (from them) from fear of producing intestine dissensions. Supposing the endeavour succeeds, it will do so after much trouble and after the accomplishment of the most difficult feats. A great slaughter and a great loss of wealth will ensue, perhaps, even total destruction. Use then a weapon that is not made of steel, that is very mild and yet capable of piercing all hearts. Sharpening and resharpening that weapon correct the tongues of thy kinsmen.'
"Vasudeva said, 'What is that weapon, O sage, which is not made of steel, which is mild, which still pierces all hearts, and which I must use for correcting the tongues of my kinsmen?'
"Narada said, 'The giving of food to the best of thy power, forgiveness,
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sincerity, mildness, and honour to whom honour is due, these constitute a weapon that is not made of steel. With soft words alone turn away the anger of kinsmen about the utter cruel speeches, and mollify their hearts and minds and slanderous tongues. None who is not a great man with cleansed soul and possessed of accomplishments and friends can bear a heavy burthen. Take up this great weight (of governing the Vrishnis) and bear it on thy shoulders. All oxen can bear heavy burthens on a level road. The stronger ones only among them can bear such burthens on a difficult road. From disunion destruction will spring and overtake all the Bhojas and the Vrishnis. Thou, O Kesava, art the foremost one among them. Do thou act in such a manner that the Bhojas and the Vrishnis may not meet with destruction. Nothing but intelligence and forgiveness, restraint of the senses, and liberality are present in a person of wisdom. Advancing one's own race is always praiseworthy and glorious and conducive to long life. Do thou, O Krishna, act in such a way that destruction may not overtake thy kinsmen. There is nothing unknown to thee in respect of policy and the art of war, O Lord! The Yadavas, the Kukuras, the Bhojas, the Andhakas, and the Vrishnis, are all dependent on thee even as all the worlds and all the regents of those worlds, O mighty-armed one! The Rishis, O Madhava, always pray for thy advancement. Thou art the lord of all creatures. Thou knowest the past, the present, and the future. Thou art the foremost one among all the Yadavas. Relying on thee, they expect to live in happiness.'"

 

Book 12
Chapter 82

 

 

1 evam agrāhyake tasmiñ jñātisaṃbandhimaṇḍale
      mitreṣv amitreṣv api ca kathaṃ bhāvo vibhāvyate
  2 atrāpy udāharantīmam itihāsaṃ purātanam
      vāsudevasya saṃvādaṃ surarṣer nāradasya ca
  3 nāsuhṛt paramaṃ mantraṃ nāradārhati veditum
      apaṇḍito vāpi suhṛt paṇḍito vāpi nātmavān
  4 sa te sauhṛdam āsthāya kiṃ cid vakṣyāmi nārada
      kṛtsnāṃ ca buddhiṃ saṃprekṣya saṃpṛcche tridivaṃ gama
  5 dāsyam aiśvaryavādena jñātīnāṃ vai karomy aham
      ardhabhoktāsmi bhogānāṃ vāg dur uktāni ca kṣame
  6 araṇīm agnikāmo vā mathnāti hṛdayaṃ mama
      vācā dur uktaṃ devarṣe tan me dahati nityadā
  7 balaṃ saṃkarṣaṇe nityaṃ saukumāryaṃ punar gade
      rūpeṇa mattaḥ pradyumnaḥ so 'sahāyo 'smi nārava
  8 anye hi sumahābhāgā balavanto dur āsadāḥ
      nityotthānena saṃpannā nāradāndhakavṛṣṇayaḥ
  9 yasya na syur na vai sa syād yasya syuḥ kṛcchram eva tat
      dvābhyāṃ nivārito nityaṃ vṛṇomy ekataraṃ na ca
  10 syātāṃ yasyāhukākrūrau kiṃ nu duḥkhataraṃ tataḥ
     yasya vāpi na tau syātāṃ kiṃ nu duḥkhataraṃ tataḥ
 11 so 'haṃ kitava māteva dvayor api mahāmune
     ekasya jayam āśaṃse dvitīyasyāparājayam
 12 mamaivaṃ kliśyamānasya nāradobhayataḥ sadā
     vaktum arhasi yac chreyo jñātīnām ātmanas tathā
 13 āpado dvividhāḥ kṛṣṇa bāhyāś cābhyantarāś ca ha
     prādurbhavanti vārṣṇeya svakṛtā yadi vānyataḥ
 14 seyam ābhyantarā tubhyam āpat kṛcchrā svakarma jā
     akrūra bhojaprabhavāḥ sarve hy ete tad anvayāḥ
 15 arthahetor hi kāmād vādvārā bībhatsayāpi vā
     ātmanā prāptam aiśvaryam anyatra pratipāditam
 16 kṛtamūlam idānīṃ taj jātaśabdaṃ sahāyavat
     na śakyaṃ punar ādātuṃ vāntam annam iva tvayā
 17 babhrūgrasenayo rājyaṃ nāptuṃ śakyaṃ kathaṃ cana
     jñātibheda bhayāt kṛṣṇa tvayā cāpi viśeṣataḥ
 18 tac cet sidhyet prayatnena kṛtvā karma suduṣ karam
     mahākṣayavyayaṃ vā syād vināśo vā punar bhavet
 19 anāyasena śastreṇa mṛdunā hṛdayachidā
     jihvām uddhara sarveṣāṃ parimṛjyānumṛjya ca
 20 anāyasaṃ mune śastraṃ mṛdu vidyām ahaṃ katham
     yenaiṣām uddhare jihvāṃ parimṛjyānumṛjya ca
 21 śaktyānna dānaṃ satataṃ titikṣā dama ārjavam
     yathārha pratipūjā ca śastram etad anāyasam
 22 jñātīnāṃ vaktukāmānāṃ kaṭūni ca laghūni ca
     girā tvaṃ hṛdayaṃ vācaṃ śamayasva manāṃsi ca
 23 nāmahā puruṣaḥ kaś cin nānātmā nāsahāya vān
     mahatīṃ dhuram ādatte tām udyamyorasā vaha
 24 sarva eva guruṃ bhāram anaḍvān vahate same
     durge pratīkaḥ sugavo bhāraṃ vahati dur vaham
 25 bhedād vināśaḥ saṃghānāṃ saṃghamukhyo 'si keśava
     yathā tvāṃ prāpya notsīded ayaṃ saṃghas tathā kuru
 26 nānyatra buddhikṣāntibhyāṃ nānyatrendriya nigrahāt
     nānyatra dhanasaṃtyāgād gaṇaḥ prājñe 'vatiṣṭhate
 27 dhanyaṃ yaśasyam āyuṣyaṃ svapakṣodbhāvanaṃ śubham
     jñātīnām avināśaḥ syād yathā kṛṣṇa tathā kuru
 28 āyatyāṃ ca tadātve ca na te 'sty aviditaṃ prabho
     ṣāḍguṇyasya vidhānena yātrā yānavidhau tathā
 29 mādhavāḥ kukurā bhojāḥ sarve cāndhakavṛṣṇayaḥ
     tvayy āsaktā mahābāho lokā lokeśvarāś ca ye
 30 upāsate hi tvad buddhim ṛṣayaś cāpi mādhava
     tvaṃ guruḥ sarvabhūtānāṃ jānīṣe tvaṃ gatāgatam
     tvām āsādya yaduśreṣṭham edhante jñātinaḥ sukham

SECTION LXXXII

"Bhishma said, 'This that I have told thee constitutes the first means. Listen now, O Bharata to the second means. That man who seeks to advance the interests of the king should always be protected by the king. If a person, O Yudhishthira, that is paid or unpaid, comes to thee for telling thee of the damage done to thy treasury when its resources are being embezzled by a minister, thou shouldst grant him an audience in private and protect him also from the (impeached) minister. The ministers guilty of peculation seek, O Bharata, to slay such informants. They who plunder the royal treasury combine together for opposing the person who seeks to protect it, and if the latter be left unprotected, he is sure to be ruined. In this connection also an old story is cited of what the sage Kalakavrikshiya had said unto the king of Kosala. It hath been heard by us that once on a time the sage Kalakavrikshiya came to Kshemadarsin who had ascended the throne of the kingdom of Kosala. Desirous of examining the conduct of all the officers of Kshemadarsin, the sage, with a crow kept within a cage in his hand, repeatedly travelled through every part of that king's dominions. And he spoke unto all the men and said, 'Study, ye the corvine science. The crows tell me the present, the
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past, and the future.' Proclaiming this in the kingdom, the sage, accompanied by a large number of men, began to observe the misdeeds of all the officers of the king. Having ascertained all the affairs in respect of that kingdom, and having learnt that all the officers appointed by the king were guilty of malversation, the sage, with his crow, came to see the king. Of rigid vows, he said unto the king, 'I know everything (about thy kingdom).' Arrived at the presence of the king, he said unto his minister adorned with the insignia of his office that he had been informed by his crow that the minister had done such a misdeed in such a place, and that such and such persons know that he had plundered the royal treasury. 'My crow tells me this. Admit or prove the falsehood of the accusation quickly.' The sage then proclaimed the names of other officers who had similarly been guilty of embezzlement, adding, 'My crow never says anything that is false.' Thus accused and injured by the sage, all the officers of the king, O thou of Kuru's race, (united together and) pierced his crow, while the sage slept, at night. Beholding his crow pierced with a shaft within the cage, the regenerate Rishi, repairing to Kshemadarsin in the morning said unto him, 'O king, I seek thy protection. Thou art all-powerful and thou art the master of the lives and wealth of all. If I receive thy command I can then say what is for thy good. Grieved on account of thee whom I regard as a friend have come to thee, impelled by my devotion and ready to serve thee with my whole heart. Thou art being robbed of thy wealth, I have come to thee for disclosing it without showing any consideration for the robbers. Like a driver that urges a good steed, I have come hither for awakening thee whom I regard as a friend. A friend who is alive to his own interests and desirous of his own prosperity and aggrandisement, should forgive a friend that intrudes himself forcibly, impelled by devotion and wrath, for doing what is beneficial.' The king replied unto him, saying, 'Why should I not bear anything thou wilt say, since I am not blind to what is for my good? I grant thee permission, O regenerate one! Tell me what thou pleasest, I shall certainly obey the instructions thou wilt give me, O Brahman,'
"The sage said, 'Ascertaining the merits and faults of thy servants, as also the: dangers thou incurrest at their hands, I have come to thee, impelled by my devotion, for representing everything to thee. The teachers (of mankind) have of old declared what the curses are, O king, of those that serve others. The lot of those that serve the king is very painful and wretched. He who has any connection with kings is to have connection with snakes of virulent poison. Kings have many friends as also many enemies. They that serve kings have to fear all of them. Every moment, again, they have fear from the king himself, O monarch. A person serving the king cannot (with impunity) be guilty of heedlessness in doing the king's work. Indeed, a servant who desires to win prosperity should never display heedlessness in the discharge of his duties. His heedlessness may move the king to wrath, and such wrath may bring down destruction (on the servant). Carefully learning how to behave himself, one should sit in the presence of the king as he should in the presence of a blazing fire. Prepared to lay down life itself at every moment, one should serve the king attentively, for the king is all-powerful and master
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of the lives and the wealth of all, and therefore, like unto a snake of virulent poison. He should always fear to indulge in evil speeches before the king, or to sit cheerlessly or in irreverent postures, or to wait in attitudes of disrespect or to walk disdainfully or display insolent gestures and disrespectful motions of the limbs. If the king becomes gratified, he can shower prosperity like god. If he becomes enraged, he can consume to the very roots like a blazing fire. This, O king, was said by Yama. Its truth is seen in the affairs of the world. I shall now (acting according to these precepts) do that which would enhance thy prosperity. Friends like ourselves can give unto friends like thee the aid of their intelligence in seasons of peril. This crow of mine, O king, has been slain for doing thy business. I cannot, however, blame thee for this. Thou art not loved by those (that have slain this bird). Ascertain who are thy friends and who thy foes. Do everything thyself without surrendering thy intelligence to others. They who are on thy establishment are all peculators. They do not desire the good of thy subjects. I have incurred their hostility. Conspiring with those servants that have constant access to thee they covet the kingdom after thee by compassing thy destruction. Their plans, however, do not succeed in consequence of unforeseen circumstances. Through fear of those men, O king, I shall leave this kingdom for some other asylum. I have no worldly desire, yet those persons of deceitful intentions have shot this shaft at my crow, and have, O lord, despatched the bird to Yama's abode. I have seen this, O king, with eyes whose vision has been improved by penances. With the assistance of this single crow I have crossed this kingdom of thine that is like a river abounding with alligators and sharks and crocodiles and whales. Indeed, with the assistance of that bird, I have passed through thy dominions like unto a Himalayan valley, impenetrable and inaccessible in consequence of trunks of (fallen) trees and scattered rocks and thorny shrubs and lions and tigers and other beasts of prey. The learned say that a region inaccessible in consequence of gloom can be passed through with the aid of a light, and a river that is unfordable can be crossed by means of a boat. No means, however, exist for penetrating or passing through the labyrinth of kingly affairs. Thy kingdom is like an inaccessible forest enveloped with gloom. Thou (that art the lord of it) canst not trust it. How then can I? Good and evil are regarded here in the same light. Residence here cannot, therefore, be safe. Here a person of righteous deeds meets with death, while one of unrighteous deeds incurs no danger. According to the requirements of justice, a person of unrighteous deeds should be slain but never one who is righteous in his acts. It is not proper, therefore, for one to stay in this kingdom long. A man of sense should leave this country soon. There is a river, O king, of the name of Sita. Boats sink in it. This thy kingdom is like that river. An all-destructive net seems to have been cast around it. Thou art like the fall that awaits collectors of honey, or like attractive food containing poison. Thy nature now resembles that of dishonest men and not that of the good. Thou art like a pit, O king, abounding with snakes of virulent poison. Thou resemblest, O king, a river full of sweet water but exceedingly difficult of access, With steep banks overgrown with Kariras and thorny canes. Thou art like a
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swan in the midst of dogs, vultures and jackals. Grassy parasites, deriving their sustenance from a mighty tree, swell into luxuriant growth, and at last covering the tree itself overshadow it completely. A forest conflagration sets in, and catching those grassy plants first, consumes the lordly tree with them. Thy ministers, O king, resemble those grassy parasites of which I speak. Do thou check and correct them. They have been nourished by thee. But conspiring against thee, they are destroying thy prosperity. Concealing (from thee) the faults of thy servants, I am living in thy abode in constant dread of danger, even like a person living in a room with a snake within it or like the lover of a hero's wife. My object is to ascertain the behaviour of the king who is my fellow-lodger. I wish to know whether the king has his passions under control, whether his servants are obedient to him, whether he is loved by them, and whether he loves his subjects. For the object of ascertaining all these points, O best of kings, I have come to thee. Like food to a hungry person, thou hast become dear to me. I dislike thy ministers, however, as a person whose thirst has been slaked dislikes drink. They have found fault with me because I seek thy good. I have no doubt that there is no other cause for that hostility of theirs to me. I do not cherish any hostile intentions towards them. I am engaged in only marking their faults. As one should fear a wounded snake, every one should fear a foe of wicked heart!' 1
"The king said, 'Reside in my palace, O Brahmana! I shall always treat thee with respect and honour, and always worship thee. They that will dislike thee shall not dwell with me. Do thou thyself do what should be done next unto those persons (of whom thou hast spoken). Do thou see, O holy one, that the rod of chastisement is wielded properly and that everything is done well in my kingdom. Reflecting upon everything, do thou guide me in such a way that I may obtain prosperity.'
"The sage said, 'Shutting thy eyes in the first instance to this offence of theirs (viz., the slaughter of the crow), do thou weaken them one by one. Prove their faults then and strike them one after another. When many persons become guilty of the same offence, they can, by acting together, soften the very points of thorns. Lest thy ministers (being suspected, act against thee and) disclose thy secret counsels, I advise thee to proceed with such caution. As regards ourselves, we are Brahmanas, naturally compassionate and unwilling to give pain to any one. We desire thy good as also the good of others, even as we wish the good of ourselves. I speak of myself, O king! I am thy friend. I am known as the sage Kalakavrikshiya. I always adhere to truth. Thy sire regarded me lovingly as his friend. When distress overtook this kingdom during the region of thy sire, O king, I performed many penances (for driving it off), abandoning every other business. From my affection for thee I say this unto thee so that thou mayst not again commit the fault (of reposing confidence on undeserving persons). Thou hast obtained a kingdom without
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trouble. Reflect upon everything connected with its weal and woe. Thou hast ministers in thy kingdom. But why, O king, shouldst thou be guilty of heedlessness?' After this, the king of Kosala took a minister from the Kshatriya order, and appointed that bull among Brahmanas (viz., the sage Kalakavrikshiya) as his Purohita. After these changes had been effected, the king of Kosala subjugated the whole earth and acquired great fame. The sage Kalakavrikshiya worshipped the gods in many grand sacrifices performed for the king. Having listened to his beneficial counsels, the king of Kosala conquered the whole earth and conducted himself in every respect as the sage directed.'"

 

 

Book 12
Chapter 83

 

 

 

1 eṣā prathamato vṛttir dvitīyāṃ śṛṇu bhārata
      yaḥ kaś cij janayed arthaṃ rājñā rakṣyaḥ sa mānavaḥ
  2 hriyamāṇam amātyena bhṛto vā yadi vābhṛtaḥ
      yo rājakośaṃ naśyantam ācakṣīta yudhiṣṭhira
  3 śrotavyaṃ tasya ca raho rakṣyaś cāmātya to bhavet
      amātyā hy upahantāraṃ bhūyiṣṭhaṃ ghnanti bhārata
  4 rājakośasya goptāraṃ rājakośavilopakāḥ
      sametya sarve bādhante sa vinaśyaty arakṣitaḥ
  5 atrāpy udāharantīmam itihāsaṃ purātanam
      muniḥ kālaka vṛkṣīyaḥ kausalyaṃ yad uvāca ha
  6 kosalānām ādhipatyaṃ saṃprāpte kṣemadarśini
      muniḥ kālaka vṛkṣīya ājagāmeti naḥ śrutam
  7 sa kākaṃ pañjare baddhā viṣayaṃ kṣemadarśinaḥ
      pūrvaṃ paryacarad yuktaḥ pravṛtty arthī punaḥ punaḥ
  8 adhīye vāyasīṃ vidyāṃ śaṃsanti mama vāyasāḥ
      anāgatam atītaṃ ca yac ca saṃprati vartate
  9 iti rāṣṭre paripatan bahuśaḥ puruṣaiḥ saha
      sarveṣāṃ rājayuktānāṃ duṣkṛtaṃ paripṛṣṭavān
  10 sa buddhvā tasya rāṣṭrasya vyavasāyaṃ hi sarvaśaḥ
     rājayuktāpacārāṃś ca sarvān buddhvā tatas tataḥ
 11 tam eva kākam ādāya rājānaṃ draṣṭum āgamat
     sarvajño 'smīti vacanaṃ bruvāṇaḥ saṃśitavrataḥ
 12 sa sma kausalyam āgamya rājāmātyam alaṃ kṛtam
     prāha kākasya vacanād amutredaṃ tvayā kṛtam
 13 asau cāsau ca jānīte rājakośas tvayā hṛtaḥ
     evam ākhyāti kāko 'yaṃ tac chīghram anugamyatām
 14 tathānyān api sa prāha rājakośaharān sadā
     na cāsya vacanaṃ kiṃ cid akṛtaṃ śrūyate kva cit
 15 tena viprakṛtāḥ sarve rājayuktāḥ kurūdvaha
     tam atikramya suptasya niśi kākam apothayan
 16 vāyasaṃ tu vinirbhinnaṃ dṛṣṭvā bāṇena pañjare
     pūrvāhne brāhmaṇo vākyaṃ kṣemadarśinam abravīt
 17 rājaṃs tvām abhayaṃ yāce prabhuṃ prāṇadhaneśvaram
     anujñātas tvayā brūyāṃ vacanaṃ tvat purohitam
 18 mitrārtham abhisaṃtapto bhaktyā sarvātmanā gataḥ
     ayaṃ tavārthaṃ harate yo brūyād akṣamānvitaḥ
 19 saṃbubodhayiṣur mitraṃ sadaśvam iva sārathiḥ
     ati manyuprasakto hi prasajya hitakāraṇam
 20 tathāvidhasya suhṛdaḥ kṣantavyaṃ saṃvijānatā
     aiśvaryam icchatā nityaṃ puruṣeṇa bubhūṣatā
 21 taṃ rājā pratyuvācedaṃ yan mā kiṃ cid bhavān vadet
     kasmād ahaṃ na kṣameyam ākāṅkṣann ātmano hitam
 22 brāhmaṇa pratijānīhi prabrūhi yadi cecchasi
     kariṣyāmi hi te vākyaṃ yad yan māṃ vipra vakṣyasi
 23 jñātvā nayān apāyāṃś ca bhṛtyatas te bhayāni ca
     bhaktyā vṛttiṃ samākhyātuṃ bhavato 'ntikam āgamam
 24 prāg evoktaś ca doṣo 'yam ācāryair nṛpa sevinām
     agatīka gatir hy eṣā yā rājñā saha jīvikā
 25 āśīviṣaiś ca tasyāhuḥ saṃgataṃ yasya rājabhiḥ
     bahumitrāś ca rājāno bahumitrās tathaiva ca
 26 tebhyaḥ sarvebhya evāhaur bhayaṃ rājopasevinām
     athaiṣām ekato rājan muhūrtād eva bhīr bhavet
 27 naikāntenāpramādo hi kartuṃ śakyo mahīpatau
     na tu pramādaḥ kartavyaḥ kathaṃ cid bhūtim icchatā
 28 pramādād dhi skhaled rājā skhalite nāsti jīvitam
     agniṃ dīptam ivāsīded rājānam upaśikṣitaḥ
 29 āśīviṣam iva kruddhaṃ prabhuṃ prāṇadhaneśvaram
     yatnenopacaren nityaṃ nāham asmīti mānavaḥ
 30 durvyāhṛtāc chaṅkamāno duṣkṛtād dur adhiṣṭhitāt
     durāsitād dur vrajitād iṅgitād aṅgaceṣṭitāt
 31 devateva hi sarvārthān kuryād rājā prasāditaḥ
     vaiśvānara iva kruddhaḥ sa mūlam api nirdahet
     iti rājan mayaḥ prāha vartate ca tathaiva tat
 32 atha bhūyāṃsam evārthaṃ kariṣyāmi punaḥ punaḥ
     dadāty asmadvidho 'mātyo buddhisāhāyyam āpadi
 33 vāyasaś caiva me rājann antakāyābhisaṃhitaḥ
     na ca me 'tra bhavān garhyo naca yeṣāṃ bhavān priyaḥ
     hitāhitāṃs tu budhyethā mā parokṣamatir bhava
 34 ye tv ādāna parā eva vasanti bhavato gṛhe
     abhūti kāmā bhūtānāṃ tādṛśair me 'bhisaṃhitam
 35 ye vā bhavad vināśena rājyam icchanty anantaram
     antarair abhisaṃdhāya rājan sidhyanti nānyathā
 36 teṣām ahaṃ bhayād rājan gamiṣyāmy anyam āśramam
     tair hi me saṃdhito bāṇaḥ kāke nipatitaḥ prabho
 37 chadmanā mama kākaś ca gamito yamasādanam
     dṛṣṭaṃ hy etan mayā rājaṃs tapo dīrgheṇa cakṣuṣā
 38 bahu nakrajhaṣagrāhāṃ timiṃgilagaṇāyutām
     kākena baḍiśenemām atārṣaṃ tvām ahaṃ nadīm
 39 sthānv aśmakaṇṭaka vatīṃ vyāghrasiṃhagajākulām
     dur āsadāṃ duṣpraveśāṃ guhāṃ haimavatīm iva
 40 agninā tāmasaṃ durgaṃ naubhir āpyaṃ ca gamyate
     rājadurgāvataraṇe nopāyaṃ paṇḍitā viduḥ
 41 gahanaṃ bhavato rājyam andhakāratamo vṛtam
     neha viśvasituṃ śakyaṃ bhavatāpi kuto mayā
 42 ato nāyaṃ śubho vāsas tulye sad asatī iha
     vadho hy evātra sukṛte duṣkṛte na ca saṃśayaḥ
 43 nyāyato duṣkṛte ghātaḥ sukṛte syāt kathaṃ vadhaḥ
     neha yuktaṃ ciraṃ sthātuṃ javenāto vrajed budhaḥ
 44 sītā nāma nadī rājan plavo yasyāṃ nimajjati
     tathopamām imāṃ manye vāgurāṃ sarvaghātinīm
 45 madhu pratāpo hi bhavān bhojanaṃ viṣasaṃyutam
     asatām iva te bhāvo vartate na satām iva
     āśīviṣaiḥ parivṛtaḥ kūpas tvam iva pārthiva
 46 durga tīrthā bṛhat kūlā karīrī vetrasaṃyutā
     nadī madhurapānīyā yathā rājaṃs tathā bhavān
     śvagṛdhragomāyu yuto rājahaṃsa samo hy asi
 47 yathāśritya mahāvṛkṣaṃ kakṣaḥ saṃvardhate mahān
     tatas taṃ saṃvṛṇoty eva tam atītya ca vardhate
 48 tenaivopendhano nūnaṃ dāvo dahati dāruṇaḥ
     tathopamā hy amātyās te rājaṃs tān pariśodhaya
 49 bhavataiva kṛtā rājan bhavatā paripālitāḥ
     bhavantaṃ paryavajñāya jighāṃsanti bhavat priyam
 50 uṣitaṃ śaṅkamānena pramādaṃ parirakṣatā
     antaḥ sarpa ivāgāre vīra patnyā ivālaye
     śīlaṃ jijñāsamānena rājñaś ca saha jīvinā
 51 kac cij jitendriyo rājā kac cid abhyantarā jitāḥ
     kac cid eṣāṃ priyo rājā kac cid rājñaḥ priyāḥ prajāḥ
 52 jijñāsur iha saṃprāptas tavāhaṃ rājasattama
     tasya me rocase rājan kṣudhitasyeva bhojanam
 53 amātyā me na rocante vi tṛṣṇasya yathodakam
     bhavato 'rthakṛd ity eva mayi doṣo hi taiḥ kṛtaḥ
     vidyate kāraṇaṃ nānyad iti me nātra saṃśayaḥ
 54 na hi teṣām ahaṃ drugdhas tat teṣāṃ doṣavad gatam
     arer hi dur hatād bheyaṃ bhagnapṛṣṭād ivoragāt
 55 bhūyasā paribarheṇa satkāreṇa ca bhūyasā
     pūjito brāhmaṇaśreṣṭha bhūyo vasa gṛhe mama
 56 ye tvāṃ brāhmaṇa necchanti na te vatsyanti me gṛhe
     bhavataiva hi taj jñeyaṃ yad idānīm anantaram
 57 yathā syād duṣkṛto daṇḍo yathā ca sukṛtaṃ kṛtam
     tathā samīkṣya bhagavañ śreyase viniyuṅkṣva mām
 58 adarśayann imaṃ doṣam ekaikaṃ dur balaṃ kuru
     tataḥ kāraṇam ājñāya puruṣaṃ puruṣaṃ jahi
 59 ekadoṣā hi bahavo mṛdnīyur api kaṇṭakān
     mantrabheda bhayād rājaṃs tasmād etad bravīmi te
 60 vayaṃ tu brāhmaṇā nāma mṛdu daṇḍāḥ kṛpā lavaḥ
     svasti cecchāmi bhavataḥ pareṣāṃ ca yathātmanaḥ
 61 rājann ātmānam ācakṣe saṃbandhī bhavato hy aham
     muniḥ kālaka vṛkṣīya ity evam abhisaṃjñitaḥ
 62 pituḥ sakhā ca bhavataḥ saṃmataḥ satyasaṃgaraḥ
     vyāpanne bhavato rājye rājan pitari saṃsthite
 63 sarvakāmān parityajya tapas taptaṃ tadā mayā
     snehāt tvāṃ prabravīmy etan mā bhūyo vibhramed iti
 64 ubhe dṛṣṭvā duḥkhasukhe rājyaṃ prāpya yadṛcchayā
     rājyenāmātya saṃsthena kathaṃ rājan pramādyasi
 65 tato rājakule nāndī saṃjajñe bhūyasī punaḥ
     purohita kule caiva saṃprāpte brāhmaṇarṣabha
 66 ekachatrāṃ mahīṃ kṛtvā kausalyāya yaśasvine
     muniḥ kālaka vṛkṣīya īje kratubhir uttamaiḥ
 67 hitaṃ tad vacanaṃ śrutvā kausalyo 'nvaśiṣan mahīm
     tathā ca kṛtavān rājā yathoktaṃ tena bhārata

 

SECTION LXXXIII

"Yudhishthira said, 'What should be the characteristics, O grandsire, of the legislators, the ministers of war, the courtiers, the generalissimos, and the counsellors of a king!'
"Bhishma said, 'Such persons as are possessed of modesty, self-restraint, truth, sincerity, and courage to say what is proper, should be thy legislators. They that are always by thy side, that are possessed of great courage, that are of the regenerate caste, possessed of great learning, well pleased with thee, and endued with perseverance in all acts, should, O son of Kunti, be desired by thee for becoming thy ministers of war at all seasons of distress, O Bharata! One who is of high descent, who, treated with honour by thee, always exerts his powers to the utmost on thy behalf, and who will never abandon thee in weal or woe, illness or death, should be entertained by thee as a courtier. They that are of high birth, that are born in thy kingdom, that have wisdom, beauty of form and features, great learning, and dignity of behaviour, and that are, besides, devoted to thee, should be employed as officers of thy army. Persons of tow descent and covetous dispositions, who are cruet and shameless would court thee, O sire, as long as their hands would remain wet. 1 They that are of good birth and good behaviour, that can read all signs and gestures, that are destitute of cruelty, that know what the requirements are of place and time, that always seek the good of their master in all acts, should be appointed as ministers by the king in all his affairs. They that have been won over with gifts of wealth, honours, regardful receptions, and means of procuring felicity, and who on that account may be regarded by thee as persons inclined to benefit thee in all thy affairs, should always be made sharers of thy happiness. They that are unchangeable in conduct, possessed of learning and good behaviour, observant of excellent vows, large-hearted, and truthful in speech, will always be attentive to thy affairs and will never abandon thee, They, on the other
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hand, that are disrespectable, that are not observant of restraints, that are of wicked souls, and that have fallen away from good practices, should always be compelled by thee to observe all wholesome restraints. When the question is which of two sides should be adopted, thou shouldst not abandon the many for adopting the side of one. When, however, that one person transcends the many in consequence of the possession of many accomplishments, then thou shouldst, for that one, abandon the many. These are regarded as marks of superiority, viz., prowess, devotion to pursuits that bring fame, and observance of wholesome restraints. He, again, that honours all persons possessed of ability, that never indulges in feelings of rivalry with persons possessed of no merit, that never abandons righteousness from lust or fear or wrath or covetousness, that is adorned with humility, that is truthful in speech and forgiving in temper, that has his soul under control, that has a sense of dignity, and that has been tried in every situation, should be employed by thee as thy counsellor. High descent, purity of blood, forgiveness, cleverness, and purity of soul, bravery, gratefulness, and truth, are, O son of Pritha marks of superiority and goodness. A wise man who conducts himself in this way, 1 succeeds in disarming his very foes of their hostility and converting them into friend. A king that has his soul under restraint, that is possessed of wisdom, and that is desirous of prosperity, should carefully examine the merits and demerits of his ministers. A king desirous of prosperity and of shining in the midst of his contemporaries, should have for ministers persons connected with his trusted friends, possessed of high birth born in his own kingdom, incapable of being corrupted, unstained by adultery and similar vices, well tested, belonging to good families, possessed of learning, sprung from sires and grandsires that held similar offices, and adorned with humility. The king should employ five such persons to look after his affairs as are possessed of intelligence unstained by pride, a disposition that is good, energy, patience, forgiveness, purity, loyalty, firmness, and courage, whose merits and faults have been well tested, who are of mature years, who are capable of bearing burthens, and who are free from deceit. Men that are wise in speech, that are possessed of heroism, that are full of resources under difficulties, that are of high birth, that are truthful, that can read signs, that are free from cruelty, that are conversant with the requirements of place and time, and that desire the good of their masters, should be employed by the king as his ministers in all affairs of the kingdom. One who is bereft of energy and who has been abandoned by friends can never work with perseverance. Such a man, if employed, fails in almost every business. A minister possessed of little learning, even if blessed with high birth and attentive to virtue, profit, and pleasure, becomes incompetent in choosing proper courses of action. Similarly, a person of low descent, even if possessed of great learning, always errs, like a blind man without a guide, in all acts requiring dexterity and foresight. A person, again, who is of infirm purposes, even if possessed of intelligence and learning, and even if conversant with means,
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cannot long act with success. A man of wicked heart and possessed of no learning may set his hand to work but he fails to ascertain what the results will be of his work. A king should never repose trust on a minister that is not devoted to him. He should, therefore, never disclose his counsels to a minister that is not devoted to him. Such a wicked minister, combining with the other ministers of the king, may ruin his master, like a fire consuming a tree by entering its entrails through the holes in its body with the aid of the wind. Giving way to wrath, a master may one day pull down a servant from his office or reprove him, from rage, in harsh words, and restore him to power again. None but a servant devoted to the master can bear and forgive such treatment. Ministers also become sometime highly offended with their royal masters. That one, however, amongst them, who subdues his wrath from desire of doing good to his master,--that person who is a sharer with the king of his weal and woe,--should be consulted by the king in all his affairs. A person who is of crooked heart, even if he be devoted to his master and possessed of wisdom and adorned with. numerous virtues, should never be consulted by the king. One who is allied with foes and who does not regard the interests of the king's subjects, should be known as an enemy. The king should never consult with him. One who is possessed of no learning, who is not pure, who is stained with pride, who pays court to the king's enemies, who indulges in brag, who is unfriendly, wrathful, and covetous should not be consulted by the king. One who is a stranger, even if he be devoted to the king and possessed of great learning, may be honoured by the king and gratified with assignment of the means of sustenance, but the king should never consult him in his affairs. A person whose sire was unjustly banished by royal edict should not be consulted by the king even if the king may have subsequently bestowed honours upon him and assigned to him the means of sustenance. A well-wisher whose property was once confiscated for a slight transgression, even if he be possessed of every accomplishment should not still be consulted by the king. A person possessed of wisdom, intelligence, and learning, who is born within the kingdom, who is pure and righteous in all his acts, deserves to be consulted by the king. One who is endued with knowledge and wisdom, who is acquainted with the dispositions of his friends and foes, who is such a friend of the king as to be his second self, deserves to be consulted. One who is truthful in speech and modest and mild and who is a hereditary servant of the king, deserves to be consulted. One who is contented and honoured, who is truthful and dignified, who hates wickedness and wicked men, who is conversant with policy and the requirements of time, and who is courageous, deserves to be consulted by the king. One who is competent to win over all men by conciliation should be consulted, O monarch, by the king that is desirous of ruling according to the dictates of the science of chastisement. One upon whom the inhabitants of both the capital and the provinces repose confidence for his righteous conduct, who is competent to fight and conversant with the rules of policy, deserves to be consulted by the king. Therefore, men possessed of such qualities, men conversant with the dispositions of all and desirous of achieving high acts, should be honoured by the king and made his ministers. Their number also should not be less
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than three. 1 Ministers should be employed in observing the laches of their masters, of themselves, of the subjects, and of the foes of their master. The kingdom has its root in the counsels of policy that flow from ministers, and its growth proceeds from the same source. Ministers should act in such a way that the enemies of their master may not be able to detect his laches. On the other hand, when their laches become visible, they should then be assailed. Like the tortoise protecting its limbs by withdrawing them within its shell, ministers should protect their own counsels. They should, even thus, conceal their own laches. Those ministers of a kingdom that succeed in concealing their counsels are said to be possessed of wisdom. Counsels constitute the armour of a king, and the limbs of his subjects and officers. A kingdom is said to have its roots in spies and secret agents, and its strength is said to lie in counsels of policy. If masters and ministers follow each other for deriving support from each other, subduing pride and wrath, and vanity and envy, they may then both become happy. A king should also consult with such ministers as are free from the five kinds of deceit. Ascertaining well, in the first instance, the different opinions of the three amongst them whom he has consulted, the king should, for subsequent deliberation, repair to his preceptor for informing him of those opinions and his own. His preceptor should be a Brahmana well versed in all matters of virtue, profit, and pleasure. Repairing, for such subsequent deliberation, to him, the king should, with collected mind, ask his opinion. When a decision is arrived at after deliberation with him, the king should then, without attachment, carry it out into practice. They that are conversant with the conclusions of the science of consultation say that kings should always hold consultation in this way. Having settled counsels in this way, they should then be reduced to practice, for then they will be able to win over all the subjects. There should be no dwarfs, no humpbacked persons, no one of an emaciated constitution, no one who is lame or blind, no one who is an idiot, no woman, and no eunuch, at the spot where the king holds his consultations. Nothing should move there before or behind, above or below, or in transverse directions. Getting up on a boat, or repairing to an open space destitute of grass or grassy bushes and whence the surrounding land may be clearly seen, the king should hold consultations at the proper time, avoiding faults of speech and gestures.'"

 

Book 12
Chapter 84

 

 

1 hrīniṣedhāḥ sadā santaḥ satyārjava samanvitāḥ
      śaktāḥ kathayituṃ samyak te tava syuḥ sabhā sadaḥ
  2 aty āḍhyāṃś cāti śūrāṃś ca brāhmaṇāṃś ca bahuśrutān
      susaṃtuṣṭāṃś ca kaunteya mahotsāhāṃś ca karmasu
  3 etān sahāyāṁl lipsethāḥ sarvāsv āpatsu bhārata
      kulīnaḥ pūjito nityaṃ na hi śaktiṃ nigūhati
  4 prasannaṃ hy aprasannaṃ vā pīḍitaṃ hṛtam eva vā
      āvartayati bhūyiṣṭhaṃ tad eko hy anupālitaḥ
  5 kulīnā deśajāḥ prājñā rūpavanto bahuśrutāḥ
      pragalbhāś cānuraktāś ca te tava syuḥ paricchadāḥ
  6 dauṣkuleyāś ca lubdhāś ca nṛśaṃsā nirapatrapāḥ
      te tvāṃ tāta niṣeveyur yāvad ārdhaka pāṇayaḥ
  7 arthamānārghya satkārair bhogair uccāvacaiḥ priyān
      yān arthabhājo manyethās te te syuḥ sukhabhāginaḥ
  8 abhinna vṛttā vidvāṃsaḥ sadvṛttāś caritavratāḥ
      na tvāṃ nityārthino jahyur akṣudrāḥ satyavādinaḥ
  9 anāryā ye na jānanti samayaṃ mandacetasaḥ
      tebhyaḥ pratijugupsethā jānīyāḥ samayacyutān
  10 naikam icched gaṇaṃ hitvā syāc ced anyatara grahaḥ
     yas tv eko bahubhiḥ śreyān kāmaṃ tena gaṇaṃ tyajet
 11 śreyaso lakṣaṇaṃ hy etad vikramo yasya dṛśyate
     kīrtipradhāno yaś ca syāt samaye yaś ca tiṣṭhati
 12 samarthān pūjayed yaś ca nāsparthyaiḥ spardhate ca yaḥ
     na ca kāmād bhayāt krodhāl lobhād vā dharmam utsṛjet
 13 amānī satyavāk śakto jitātmā mānyamānitā
     sa te mantrasahāyaḥ syāt sarvāvasthaṃ parīkṣitaḥ
 14 kulīnaḥ satyasaṃpannas titikṣur dakṣa ātmavān
     śūraḥ kṛtajñaḥ satyaś ca śreyasaḥ pārtha lakṣaṇam
 15 tasyaivaṃ vartamānasya puruṣasya vijānataḥ
     amitrāḥ saṃprasīdanti tato mitrī bhavanty api
 16 ata ūrdhvam amātyānāṃ parīkṣeta guṇāguṇān
     saṃyatātmā kṛtaprajño bhūtikāmaś ca bhūmipaḥ
 17 saṃbaddhāḥ puruṣair āptair abhijātaiḥ svadeśajaiḥ
     ahāryair avyabhīcāraiḥ sarvataḥ suparīkṣitaiḥ
 18 yodhāḥ srauvās tathā maulās tathaivānye 'py avaḥ kṛtāḥ
     kartavyā bhūtikāmena puruṣeṇa bubhūṣatā
 19 yeṣāṃ vainayikī buddhiḥ prakṛtā caiva śobhanā
     tejo dhairyaṃ kṣamā śaucam anurāga sthitir dhṛtiḥ
 20 parīkṣita guṇān nityaṃ prauḍha bhāvān dhuraṃdharān
     pañcopadhā vyatītāṃś ca kuryād rājārtha kāriṇaḥ
 21 paryāptavacanān vīrān pratipattiviśāradān
     kulīnān satyasaṃpannān iṅgita jñān aniṣṭhurān
 22 deśakālavidhānajñān bhartṛkāryahitaiṣiṇaḥ
     nityam artheṣu sarveṣu rājā kurvīta mantriṇaḥ
 23 hīnatejā hy asaṃhṛṣṭo naiva jātu vyavasyati
     avaśyaṃ janayaty eva sarvakarmasu saṃśayān
 24 evam alpaśruto mantrī kalyāṇābhijano 'py uta
     dharmārthakāmayukto 'pi nālaṃ mantraṃ parīkṣitum
 25 tathaivānabhijāto 'pi kāmam astu bahuśrutaḥ
     anāyaka ivācakṣur muhyaty ūhyeṣu karmasu
 26 yo vā hy asthirasaṃkalpo buddhimān āgatāgamaḥ
     upāyajño 'pi nālaṃ sa karma yāpayituṃ ciram
 27 kevalāt punar ācārāt karmaṇo nopapadyate
     parimarśo viśeṣāṇām aśrutasyeha dur mateḥ
 28 mantriṇy ananurakte tu viśvāso na hi vidyate
     tasmād ananuraktāya naiva mantraṃ prakāśayet
 29 vyathayed dhi sa rājānaṃ mantribhiḥ sahito 'nṛjuḥ
     mārutopahata chidraiḥ praviśyāgnir iva drumam
 30 saṃkrudhyaty ekadā svāmī sthānāc caivāpakarṣati
     vācā kṣipati saṃrabdhas tataḥ paścāt prasīdati
 31 tāni tāny anuraktena śakyāny anutitikṣitum
     mantriṇāṃ ca bhavet krodho visphūrjitam ivāśaneḥ
 32 yas tu saṃharate tāni bhartuḥ priyacikīrṣayā
     samānasukhaduḥkhaṃ taṃ pṛcched artheṣu mānavam
 33 anṛjus tv anurakto 'pi saṃpannaś cetarair guṇaiḥ
     rājñaḥ prajñāna yukto 'pi na mantraṃ śrotum arhati
 34 yo 'mitraiḥ saha saṃbaddho na paurān bahu manyate
     sa suhṛt tādṛśo rājño na mantraṃ śrotum arhati
 35 avidvān aśuciḥ stabdhaḥ śatrusevī vikatthanaḥ
     sa suhṛt krodhano lubdho na mantraṃ śrotum arhati
 36 āgantuś cānurakto 'pi kāmam astu bahuśrutaḥ
     satkṛtaḥ saṃvibhakto vā na mantraṃ śrotum arhati
 37 yas tv alpenāpi kāryeṇa sakṛd ākṣārito bhavet
     punar anyair guṇair yukto na mantraṃ śrotum arhati
 38 kṛtaprajñaś ca medhā vī budho jānapadaḥ śuciḥ
     sarvakarmasu yaḥ śuddhaḥ sa mantraṃ śrotum arhati
 39 jñānavijñānasaṃpannaḥ prakṛtijñaḥ parātmanoḥ
     suhṛd ātmasamo rājño sa mantraṃ śrotum arhati
 40 satyavāk śīlasaṃpanno gambhīraḥ sa trapo mṛduḥ
     pitṛpaitāmaho yaḥ syāt sa mantraṃ śrotum arhati
 41 saṃtuṣṭaḥ saṃmataḥ satyaḥ śauṭīre dveṣyapāpakaḥ
     mantravit kālavic chūraḥ sa mantraṃ śrotum arhati
 42 sarvalokaṃ samaṃ śaktaḥ sāntvena kurute vaśe
     tasmai mantraḥ prayoktavyo daṇḍam ādhitsatā nṛpa
 43 paurajānapadā yasmin viśvāsaṃ dharmato gatāḥ
     yoddhā nayavipaścic ca sa mantraṃ śrotum arhati
 44 tasmāt sarvair guṇair etair upapannāḥ supūjitāḥ
     mantriṇaḥ prakṛtijñāḥ syus tryavarā mahad īpsavaḥ
 45 svāsu prakṛtiṣu chidraṃ lakṣayeran parasya ca
     mantriṇo mantramūlaṃ hi rājño rāṣṭraṃ vivardhate
 46 nāsya chidraṃ paraḥ paśyec chidreṣu param anviyāt
     gūhet kūrma ivāṅgāni rakṣed vivaram ātmanaḥ
 47 mantragrāhā hi rājyasya mantriṇo ye manīṣiṇaḥ
     mantrasaṃhanano rājā mantrāṅgānītaro janaḥ
 48 rājyaṃ praṇidhi mūlaṃ hi mantrasāraṃ pracakṣate
     svāminaṃ tv anuvartanti vṛttyartham iha mantriṇaḥ
 49 sa vinīya madakrodhau mānam īrṣyāṃ ca nirvṛtaḥ
     nityaṃ pañcopadhātītair mantrayet saha mantribhiḥ
 50 teṣāṃ trayāṇāṃ vividhaṃ vimarśaṃ; budhyeta cittaṃ viniveśya tatra
     svaniścayaṃ taṃ paraniścayaṃ ca; nivedayed uttaramantrakāle
 51 dharmārthakāmajñam upetya pṛcched; yukto guruṃ brāhmaṇam uttamārtham
     niṣṭhā kṛtā tena yadā saha syāt; taṃ tatra mārgaṃ praṇayed asaktam
 52 evaṃ sadā mantrayitavyam āhur; ye mantratattvārthaviniścayajñāḥ
     tasmāt tvam evaṃ praṇayeḥ sadaiva; mantraṃ prajā saṃgrahaṇe samartham
 53 na vāmanāḥ kubja kṛśā na khañjā; nāndhā jaḍāḥ strī na na puṃsakaṃ ca
     na cātra tiryaṅ na puro na paścān; nordhvaṃ na cādhaḥ pracareta kaś cit
 54 āruhya vātāyanam eva śūnyaṃ; sthalaṃ prakāśaṃ kuśakāśahīnam
     vāg aṅgadoṣān parihṛtya mantraṃ; saṃmantrayet kāryam ahīna kālam

SECTION LXXXIV

"'Bhishma said, 'In this connection, O Yudhishthira, the old account of a conversation between Vrihaspati and Sakra is cited.'
p. 185
"Sakra said, 'What is that one act, O regenerate one, by accomplishing which with care, a person may become the object of regard with all creatures and acquire great celebrity?'
"Vrihaspati said, 'Agreeableness of speech, O Sakra, is the one thing by practising which a person may become an object of regard with all creatures and acquire great celebrity. This is the one thing, O Sakra, which gives happiness to all. By practising it, one may always obtain the love of all creatures. The person who does not speak a word and whose face is always furrowed with frowns, becomes an object of hatred with all creatures. Abstention from agreeable speeches makes him so. That person who, upon beholding others, addresses them first and does so with smiles succeeds in making everyone gratified with him. Even gifts, if not made with agreeable speeches, do not delight the recipients, like rice without curry. If even the possessions of men, O Sakra, be taken away with sweet speeches, such sweetness of behaviour succeeds in reconciling the robbed. A king, therefore, that is desirous of even inflicting chastisement should utter sweet words. Sweetness of speech never fails of its purpose, while, at the same time it never pains any heart. A person of good acts and good, agreeable, and sweet speeches, has no equal.'
"Bhishma continued, 'Thus addressed by his priest, Sakra began to act according to those instructions. Do thou also, O son of Kunti, practise this virtue."'

 

 

Book 12
Chapter 85

 

 

 1 atrāpy udāharantīmam itihāsaṃ purātanam
      bṛhaspateś ca saṃvādaṃ śakrasya ca yudhiṣṭhira
  2 kiṃ svid ekapadaṃ brahman puruṣaḥ samyag ācaran
      pramāṇaṃ sarvabhūtānāṃ yaśaś caivāpnuyān mahat
  3 sāntvam ekapadaṃ śakra puruṣaḥ samyag ācaran
      pramāṇaṃ sarvabhūtānāṃ yaśaś caivāpnuyān mahat
  4 etad ekapadaṃ śakra sarvalokasukhāvaham
      ācaran sarvabhūteṣu priyo bhavati sarvadā
  5 yo hi nābhāṣate kiṃ cit satataṃ bhrukuṭī mukhaḥ
      dveṣyo bhavati bhūtānāṃ sa sāntvam iha nācaran
  6 yas tu pūrvam abhiprekṣya pūrvam evābhibhāṣate
      smitapūrvābhibhāṣī ca tasya lokaḥ prasīdati
  7 dānam eva hi sarvatra sāntvenānabhijalpitam
      na prīṇayati bhūtāni nirvyañjamam ivāśanam
  8 adātā hy api bhūtānāṃ madhurām īrayan giram
      sarvalokam imaṃ śakra sāntvena kurute vaśe
  9 tasmāt sāntvaṃ prakartavyaṃ daṇḍam ādhitsatām iha
      phalaṃ ca janayaty evaṃ na cāsyodvijate janaḥ
  10 sukṛtasya hi sāntvasya ślakṣṇasya madhurasya ca
     samyag āsevyamānasya tulyaṃ jātu na vidyate
 11 ity uktaḥ kṛtavān sarvaṃ tathā śakraḥ purodhasā
     tathā tvam api kaunteya samyag etat samācara

SECTION LXXXV

"Yudhishthira said, 'O foremost of kings, what is that method by which a king ruling his subjects may, in consequence of it, obtain great blessedness and eternal fame?'
"Bhishma said, 'A king of cleansed soul and attentive to the duty of protecting his subjects earns merit and fame, both here and hereafter, by conducting himself righteously.'
"Yudhishthira said, 'With whom should the king behave in what way? Asked by me, O thou of great wisdom, it behoveth thee to tell me everything duly. Those virtues of which thou hast already spoken with respect to a person, cannot, it is my belief, be found to exist in any single individual.'
"Bhishma said, 'Thou art endued with great intelligence, O Yudhishthira! It is even so as thou sayest. The person is very rare who is possessed of all those good qualities. To be brief, conduct like this (viz., the presence of all the virtues spoken of), is very difficult to be met with even upon careful search. I shall, however, tell thee what kinds of ministers should be appointed by thee. Four Brahmanas, learned in the Vedas, possessed of a sense of dignity, belonging to the Snataka order, and of pure behaviour, and eight Kshatriyas, all of whom should be possessed of physical strength and capable of wielding weapons, and one and twenty Vaisyas, all of whom should be possessed of
p. 186
wealth, and three Sudras, everyone of whom should be humble and of pure conduct and devoted to his daily duties, and one man of the Suta caste, possessed of a knowledge of the Puranas and the eight cardinal virtues, should be thy ministers. Every one of them should be fifty years of age, possessed of a sense of dignity, free from envy, conversant with the Srutis and the Smritis, humble, impartial, competent to readily decide in the midst of disputants urging different courses of action, free from covetousness, and from the seven dreadful vices called Vyasanas. The king should consult with those eight ministers and hold the lead among them. He should then publish in his kingdom, for the information of his subjects, the results of such deliberation. Thou shouldst always, adopting such a conduct, watch over thy people. Thou shouldst never confiscate what is deposited with thee or appropriate as thine the thing about whose ownership two persons may dispute. Conduct such as this would spoil the administration of justice. If the administration of justice be thus injured, sin will afflict thee, and afflict thy kingdom as well, and inspire thy people with fear as little birds at the sight of the hawk. Thy kingdom will then melt away like a boat wrecked on the sea. If a king governs his subjects with unrighteousness, fear takes possession of his heart and the door of heaven is closed against him. A kingdom, O bull among men, has its root in righteousness. That minister, or king's son, who acts unrighteously, occupying the seat of justice, and those officers who having accepted the charge of affairs, act unjustly, moved by self-interest, all sink in hell along with the king himself. Those helpless men who are oppressed by the powerful and who indulge on that account in piteous and copious lamentations, have their protector in the king. In cases of dispute between two parties the decision should be based upon the evidence of witnesses. If one of the disputants has no witnesses and is helpless, the king should give the case his best consideration. The king should cause chastisement to be meted out to offenders according to the measure of their offences. They that are wealthy should be punished with fines and confiscations; they that are poor, with loss of liberty. Those that are of very wicked conduct should be chastised by the king with even corporal inflictions. The king should cherish all good men with agreeable speeches and gifts of wealth. He who seeks to compass the death of the king should be punished with death to be effected by diverse means. The same should be the punishment of one who becomes guilty of arson or theft or such co-habitation with women as may lead to a confusion of castes. A king, O monarch, who inflicts punishments duly and conformably to the dictates of the science of chastisement, incurs no sin by the act. On the other hand, he earns merit that is eternal. That foolish king who inflicts punishments capriciously, earns infamy here and sinks into hell hereafter. One should not be punished for the fault of another, Reflecting well upon the (criminal) code, a person should be convicted or acquitted. A king should never slay an envoy under any circumstances. That king who slays art envoy sinks into hell with all his ministers. That king observant of Kshatriya practices who slays an envoy that faithfully utters the message with which he is charged, causes the manes of his deceased ancestors to be stained with the sin of killing a foetus. An envoy should possess these seven
p. 187
accomplishments, viz., he should be high-born, of a good family, eloquent, clever, sweet-speeched, faithful in delivering the message with which he is charged, and endued with a good memory. The aid-de-camp of the king that protects his person should be endued with similar qualities. The officer also that guards his capital or citadel should possess the same accomplishments. The king's minister should be conversant with the conclusions of the scriptures and competent in directing wars and making treaties. He should, further, be intelligent, possessed of courage, modest, and capable of keeping secrets. He should also be of high birth endued with strength of mind, and pure in conduct. If possessed of these qualities, he should be regarded worthy. The commander of the king's forces should be possessed of similar accomplishments. He should also be conversant with the different kinds of battle array and with the uses of engines and weapons. He should be able to bear exposure to rain, cold, heat, and wind, and watchful of the laches of foes. The king, O monarch, should be able to lull his foes into a sense of security. He should not, however, himself trust anyone. The reposing of confidence on even his own son is not to be approved of. I have now, O sinless one, declared to thee what the conclusions of the scriptures are. Refusal to trust anyone has been said to be one of the highest mysteries of king-craft.'"

 

 

Book 12
Chapter 86

 

 

  1 kathaṃ svid iha rājendra pālayan pārthiva prajāḥ
      prati dharmaṃ viśeṣeṇa kīrtim āpnoti śāśvatīm
  2 vyavahāreṇa śuddhena prajāpālanatatparaḥ
      prāpya dharmaṃ ca kīrtiṃ ca lokāv āpnoty ubhau śuciḥ
  3 kīdṛśaṃ vyavahāraṃ tu kaiś ca vyavaharen nṛpaḥ
      etat pṛṣṭo mahāprājña yathā vad vaktum arhasi
  4 ye caite pūrvakathitā guṇās te puruṣaṃ prati
      naikasmin puruṣe hy ete vidyanta iti me matiḥ
  5 evam etan mahāprājña yathā vadasi buddhimān
      dur labhaḥ puruṣaḥ kaś cid ebhir guṇaguṇair yutaḥ
  6 kiṃ tu saṃkṣepa taḥ śīlaṃ prayatne neha dur labham
      vakṣyāmi tu yathāmātyān yādṛśāṃś ca kariṣyasi
  7 caturo brāhmaṇān vaidyān pragalbhān sāttvikāñ śucīn
      trīṃś ca śūdrān vinītāṃś ca śucīn karmaṇi pūrvake
  8 aṣṭābhiś ca guṇair yuktaṃ sūtaṃ paurāṇikaṃ caret
      pañcāśad varṣavayasaṃ pragalbham anasūyakam
  9 matismṛtisamāyuktaṃ vinītaṃ samadarśanam
      kārye vivadamānānāṃ śaktam artheṣv alolupam
  10 vivarjitānāṃ vyasanaiḥ sughoraiḥ saptabhir bhṛśam
     aṣṭānāṃ mantriṇāṃ madhye mantraṃ rājopadhārayet
 11 tataḥ saṃpeṣayed rāṣṭre rāṣṭrāyātha ca darśayet
     anena vyavahāreṇa draṣṭavyās te prajāḥ sadā
 12 na cāpi gūḍhaṃ kāryaṃ te grāhyaṃ kāryopaghātakam
     kārye khalu vipanne tvāṃ so 'dharmas tāṃś ca pīḍayet
 13 vidravec caiva rāṣṭraṃ te śyenāt pakṣigaṇā iva
     parisravec ca satataṃ naur viśīrṇeva sāgare
 14 prajāḥ pālayato 'samyag adharmeṇeha bhūpateḥ
     hārdaṃ bhayaṃ saṃbhavati svargaś cāsya virudhyate
 15 atha yo 'dharmataḥ pāti rājāmātyo 'tha vātma jaḥ
     dharmāsane niyuktaḥ san dharmamūlaṃ nararṣabha
 16 kāryeṣv adhi kṛtāḥ samyag akurvanto nṛpānugāḥ
     ātmānaṃ purataḥ kṛtvā yāny adhaḥ saha pārthivāḥ
 17 balātkṛtānāṃ balibhiḥ kṛpaṇaṃ bahu jalpatām
     nātho vai bhūmipo nityam anāthānāṃ nṛṇāṃ bhavet
 18 tataḥ sākṣibalaṃ sādhu dvaidhe vādakṛtaṃ bhavet
     asākṣikam anāthaṃ vā parīkṣyaṃ tad viśeṣataḥ
 19 aparādhānurūpaṃ ca daṇḍaṃ pāpeṣu pātayet
     udvejayed dhanair ṛddhān daridrān vadhabāndhanaiḥ
 20 vinayair api dur vṛttān prahārair api pārthivaḥ
     sāntvenopapradānena śiṣṭāṃś ca paripālayet
 21 rājño vadhaṃ cikīrṣed yas tasya citro vadho bhavet
     ājīvakasya stenasya varṇasaṃkarakasya ca
 22 samyak praṇayato daṇḍaṃ bhūmipasya viśāṃ pate
     yuktasya vā nāsty adharmo dharma eveha śāśvataḥ
 23 kāmakāreṇa daṇḍaṃ tu yaḥ kuryād avicakṣaṇaḥ
     sa ihākīrti saṃyukto mṛto narakam āpnuyāt
 24 na parasya śravād eva pareṣāṃ daṇḍam arpayet
     āgamānugamaṃ kṛtvā badhnīyān mokṣayeta vā
 25 na tu hanyān nṛpo jātu dūtaṃ kasyāṃ cid āpadi
     dūtasya hantā nirayam āviśet sacivaiḥ saha
 26 yathoktavādinaṃ dūtaṃ kṣatradharmarato nṛpaḥ
     yo hanyāt pitaras tasya bhrūṇa hatyām avāpnuyuḥ
 27 kulīnaḥ śīlasaṃpanno vāgmī dakṣaḥ priyaṃvadaḥ
     yathoktavādī smṛtimān dūtaḥ syāt saptabhir guṇaiḥ
 28 etair eva guṇair yuktaḥ pratīhāro 'sya rakṣitā
     śiro rakṣaś ca bhavati guṇair etaiḥ samanvitaḥ
 29 dharmārthaśāstratattvajñaḥ saṃdhivigrahako bhavet
     matimān dhṛtimān dhīmān rahasy avinigūhitā
 30 kulīnaḥ satyasaṃpannaḥ śakto 'mātyaḥ praśaṃsitaḥ
     etair eva guṇair yuktas tathā senāpatir bhavet
 31 vyūha yantrāyudhīyānāṃ tattvajño vikramānvitaḥ
     varṣaśītoṣṇavātānāṃ sahiṣṇuḥ pararandhri vit
 32 viśvāsayet parāṃś caiva viśvasen na tu kasya cit
     putreṣv api hi rājendra viśvāso na praśasyate
 33 etac chāstrārtha tattvaṃ tu tavākhyātaṃ mayānagha
     aviśvāso narendrāṇāṃ guhyaṃ paramam ucyate

SECTION LXXXVI

"Yudhishthira said, 'What should be the kind of city within which the king should himself dwell? Should he select one already made or should he cause one to be especially constructed? Tell me this O grandsire!'
"Bhishma said, 'It is proper, O Bharata, to enquire about the conduct that should be followed and the defences that should be adopted with respect to the city in which, O son of Kunti, a king should reside. I shall, therefore, discourse to thee on the subject, referring especially to the defences of citadels. Having listened to me, thou shouldst make the arrangements required and conduct thyself attentively as directed. Keeping his eye on the six different kinds of citadels, the king should build his cities containing every kind of affluence and every other article of use in abundance. Those six varieties are water-citadels, earth-citadels, hill-citadels, human-citadels, mud-citadels, and forest-citadels. 1 The king, with his ministers and the army thoroughly loyal to him, should reside in that city which is defended by a citadel which contains an abundant stock of rice and weapons,--which is protected with impenetrable walls and a trench, which teems with elephants and steeds and
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cars, which is inhabited by men possessed of learning and versed in the mechanical arts, where provisions of every kind have been well stored, whose population is virtuous in conduct and clever in business and consists of strong and energetic men and animals, which is adorned with many open squares and rows of shops, where the behaviour of all persons is righteous, where peace prevails, where no danger exists, which blazes with beauty and resounds with music and songs, where the houses are all spacious, were the residents number among them many brave and wealthy individuals, which echoes with the chant of Vedic hymns, where festivities and rejoicings frequently take place, and where the deities are always worshipped. 1 Residing there, the king should be employed in filling his treasury, increasing his forces, enhancing the number of his friends, and establishing courts of justice. He should cheek all abuses and evils in both his cities and his provinces. He should be employed in collecting provisions of every kind and in filling his arsenals with care. He should also increase his stores of rice and other grain, and strengthen his counsels (with wisdom). He should further, enhance his stores of fuel, iron, chaff, charcoal, timber, horns, bones, bamboos, marrow, oils and ghee, fat, honey, medicines, flax, resinous exudations, rice, weapons, shafts, leather catgut (for bow-strings), caries, and strings and cords made of munja grass and other plants and creepers. He should also increase the number of tanks and well, containing large quantities of water, and should protect all juicy trees. 2 He should entertain with honour and attention preceptors (of different sciences), Ritwijas, and priests, mighty bowmen, persons skilled in architecture, astronomers and astrologers, and physicians, as also all men possessed of wisdom and intelligence and self-restraint and cleverness and courage and learning and high birth and energy of mind, and capable of close application to all kinds of work. The king should honour the righteous and chastise the unrighteous. He should, acting with resolution, set the several orders to their respective duties. Ascertaining properly, by means of spies, the outward behaviour and the state of mind of the inhabitants of his city and provinces, he should adopt those measures that may be required. The king should himself supervise his spies and counsels, his treasury, and the agencies for inflicting chastisements. Upon these everything may be said to depend. With spies constituting his sight, the king should ascertain all the acts and intentions of his foes, friends, and neutrals. He should then, with heedfulness, devise his own measures, honouring those that are loyal to him and punishing those that are hostile. The king should always adore the gods in sacrifices and make gifts without giving pain to anybody. He should protect his subjects, never doing anything that may obstruct or thwart righteousness. He should always maintain and protect the helpless, the masterless, and the old, and women that are widows. The king should always honour the ascetics and make unto them gifts, at proper seasons of cloths and vessels and food. The king should, with attentive care, inform the
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ascetics (within his dominions) of the state of his own self, of all his measures, and of the kingdom, and should always behave with humility in their presence. When he sees ascetics of high birth and great learning that have abandoned all earthly objects, he should honour them with gifts of beds and seats and food. Whatever the nature of the distress into which he may fall, he should confide in an ascetic. The very robbers repose confidence upon persons of that character. The king should place his wealth in charge of an ascetic and should take wisdom from him. He should not, however, always wait upon them or worship them on all occasions. 1 From among those residing in his own kingdom, he should select one for friendship. Similarly, he should select another from among those that reside in the kingdom of his foe. He should select a third from among those residing in the forests, and a fourth from among those dwelling in the kingdoms paying tribute to him. He should show hospitality towards and bestow honours upon them and assign them the means of sustenance. He should behave towards the ascetics dwelling in the kingdoms of foes and in the forests in the same way as towards those that reside in his own kingdom. Engaged in penances and of rigid vows they would, if calamity overtakes the king and if he solicits protection, grant him what he wants. I have now told thee in brief the indications of the city in which the king should reside.'"

Footnotes

187:1 Water-citadels are those that are surrounded on all sides by a river or rivers, or the sea. Earth-citadels are those that are built, on plains fortified with high walls and encircled with trenches all around. Human-citadels are unfortified cities properly protected by guards and a loyal population.
188:1 Nilakantha says that this has reference to the second variety of citadels mentioned in the previous verse.
188:2 Such as banian, peepul, etc. These afford refreshing shade to sunburnt travellers.
189:1 'Take wisdom,' i.e., consult with them. 'Should not always wait upon them, etc.' lest robbers should kill them, suspecting them to be depositories of the king's wealth.

 

 

Book 12
Chapter 87

 

 

 

1 kathaṃ vidhaṃ puraṃ rājā svayam āvastum arhati
      kṛtaṃ vā kārayitvā vā tan me brūhi pitā maha
  2 yatra kaunteya vastavyaṃ saputrabhrātṛbandhunā
      nyāyyaṃ tatra paripraṣṭuṃ guptiṃ vṛttiṃ ca bhārata
  3 tasmāt te vartayiṣyāmi durgakarmaviśeṣataḥ
      śrutvā tathāvidhātavyam anuṣṭheyaṃ ca yatnataḥ
  4 ṣaḍ vidhaṃ durgam āsthāya purāṇy atha niveśayet
      sarvasaṃpat pradhānaṃ yad bāhulyaṃ vāpi saṃbhavet
  5 dhanva durgaṃ mahī durgaṃ giridurgaṃ tathaiva ca
      manuṣyadurgam abdurgaṃ vanadurgaṃ ca tāni ṣaṭ
  6 yat puraṃ durga saṃpannaṃ dhānyāyudha samanvitam
      dṛḍhaprākāraparikhaṃ hastyaśvarathasaṃkulam
  7 vidvāṃsaḥ śilpino yatra nicayāś ca susaṃcitāḥ
      dhārmikaś ca jano yatra dākṣyam uttamam āsthitaḥ
  8 ūrvo vi naranāgāśvaṃ catvarāpaṇaśobhitam
      prasiddha vyavahāraṃ ca praśāntam akutobhayam
  9 suprabhaṃ sānunādaṃ ca supraśasta niveśanam
      śūrāḍhya janasaṃpannaṃ brahmaghoṣānunāditam
  10 samājotsavasaṃpannaṃ sadā pūjita daivatam
     vaśyāmātya balo rājā tat puraṃ svayam āvaset
 11 tatra kośaṃ balaṃ mitraṃ vyavahāraṃ ca vardhayet
     pure janapade caiva sarvadoṣān nivartayet
 12 bhāṇḍāgārāyudhāgāraṃ prayatnenābhivardhayet
     nicayān vardhayet sarvāṃs tathā yantragadā gadān
 13 kāṣṭhalohatuṣāṅgāradāruśṛṅgāsthivaiṇavān
     majjā snehavasā kṣaudram auṣadha grāmam eva ca
 14 śaṇaṃ sarjarasaṃ dhānyam āyudhāni śarāṃs tathā
     carma snāyu tathā vetraṃ muñja balbaja dhanvanān
 15 āśayāś coda pānāś ca prabhūtasalilā varāḥ
     niroddhavyāḥ sadā rājñā kṣīriṇaś ca mahīruhāḥ
 16 satkṛtāś ca prayatnena ācāryartvik purohitāḥ
     maheṣvāsāḥ sthapatayaḥ sāṃvatsara cikitsakāḥ
 17 prājñā medhā vino dāntā dakṣāḥ śūrā bahuśrutāḥ
     kulīnāḥ sattvasaṃpannā yuktāḥ sarveṣu karmasu
 18 pūjayed dhārmikān rājā nigṛhṇīyād adhārmikān
     niyuñjyāc ca prayatnena sarvavarṇān svakarmasu
 19 bāhyam ābhyantaraṃ caiva paurajānapadaṃ janam
     cāraiḥ suviditaṃ kṛtvā tataḥ karma prayojayet
 20 cārān mantraṃ ca kośaṃ ca mantraṃ caiva viśeṣataḥ
     anutiṣṭhet svayaṃ rājā sarvaṃ hy atra pratiṣṭhitam
 21 udāsīnāri mitrāṇāṃ sarvam eva cikīrṣitam
     pure janapade caiva jñātavyaṃ cāracakṣuṣā
 22 tatas tathāvidhātavyaṃ sarvam evāpramāda taḥ
     bhaktān pujayatā nityaṃ dviṣataś ca nigṛhṇatā
 23 yaṣṭtavyaṃ kratubhir nityaṃ dātavyaṃ cāpy apīḍayā
     prajānāṃ rakṣaṇaṃ kāryaṃ na kāryaṃ karma garhitam
 24 kṛpaṇānātha vṛddhānāṃ vidhavānāṃ ca yoṣitām
     yogakṣemaṃ ca vṛttiṃ ca nityam eva prakalpayet
 25 āśrameṣu yathākālaṃ cela bhājanabhojanam
     sadaivopahared rājā satkṛtyānavamanya ca
 26 ātmānaṃ sarvakāryāṇi tāpase rājyam eva ca
     nivedayet prayatnena tiṣṭhet prahvaś ca sarvadā
 27 sarvārthatyāginaṃ rājā kule jātaṃ bahuśrutam
     pūjayet tādṛśaṃ dṛṣṭvā śayanāsanabhojanaiḥ
 28 tasmin kurvīta viśvāsaṃ rājā kasyāṃ cid āpadi
     tāpaseṣu hi viśvāsam api kurvanti dasyavaḥ
 29 tasmin nidhīn ādadhīta prajñāṃ paryādadīta ca
     na cāpy abhīkṣṇaṃ seveta bhṛśaṃ vā pratipūjayet
 30 anyaḥ kāryaḥ svarāṣṭreṣu pararāṣṭreṣu cāparaḥ
     aṭavīṣv aparaḥ kāryaḥ sāmantanagareṣu ca
 31 teṣu satkārasaṃskārān saṃvibhāgāṃś ca kārayet
     pararāṣṭrāṭavī stheṣu yathā svaviṣaye tathā
 32 te kasyāṃ cid avasthāyāṃ śaraṇaṃ śaraṇārthine
     rājñe dadyur yathākāmaṃ tāpasāḥ saṃśitavratāḥ
 33 eṣa te lakṣaṇoddeśaḥ saṃkṣepeṇa prakīrtitaḥ
     yādṛśaṃ nagaraṃ rājā svayam āvastum arhati

SECTION LXXXVII

"Yudhishthira said, 'How, O king, may a kingdom be consolidated, and how should it be protected? I desire to know this. Tell me all this, O bull of Bharata's race!'
"Bhishma said, 'Listen to me with concentrated attention. I shall tell thee how a kingdom may be consolidated, and how also it may be protected. A headman should be selected for each village. Over ten villages (or ten headmen) there should be cone superintendent. Over two such superintendents there should be one officer (having the control, therefore, of twenty villages). Above the latter should be appointed persons under each of whom should be a century of villages; and above the last kind of officers, should be appointed men each of whom should have a thousand villages under his control. The headman should ascertain the characteristics of every person in the village and all the faults also that need correction. He should report everything to the officer (who is above him and is) in charge of ten villages. The latter, again, should report the same to the officer (who is above him and is) in charge of twenty villages. The latter, in his turn, should report the conduct of all the
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persons within his dominion to the officer (who is above him and is) in charge of a hundred villages. The village headman should have control over all the produce and the possessions of the village. Every headman should contribute his share for maintaining the lord of ten villages, and the latter should do the same for supporting the lord of twenty villages. The lord of a hundred villages should receive every honour from the king and should have for his support a large village, O chief of the Bharatas, populous and teeming with wealth. Such a village, so assigned to a lord of hundred villages, should be, however, within the control of the lord of a thousand villages. That high officer, again, viz., the lord of a thousand villages, should have a minor town for his support. He should enjoy the grain and gold and other possessions derivable from it. He should perform all the duties of its wars and other internal affairs pertaining to it. Some virtuous minister, with wrathfulness should exercise supervision over the administration affairs and mutual relations of those officers. In every town, again, there should be an officer for attending to every matter relating to his jurisdiction. Like some planet of dreadful form moving above all the asterisms below, the officer (with plenary powers) mentioned last should move and act above all the officers subordinate to him. Such an officer should ascertain the conduct of those under him through his spies. Such high officers should protect the people from all persons of murderous disposition, all men of wicked deeds, all who rob other people of their wealth, and all who are full of deceit, and all of whom are regarded to be possessed by the devil. Taking note of the sales and the purchases, the state of the roads, the food and dress, and the stocks and profits of those that are engaged in trade, the king should levy taxes on them. Ascertaining on all occasions the extent of the manufactures, the receipts and expenses of those that are engaged in them, and the state of the arts, the king should levy taxes upon the artisans in respect of the arts they follow. The king, O Yudhishthira, may take high taxes, but he should never levy such taxes as would emasculate his people. No tax should be levied without ascertaining the outturn and the amount of labour that has been necessary to produce it. Nobody would work or seek for outturns without sufficient cause. 1 The king should, after reflection, levy taxes in such a way that he and the person who labours to produce the article taxed may both share the value. The king should not, by his thirst, destroy his own foundations as also those of others. He should always avoid those acts in consequence of which he may become an object of hatred to his people. Indeed, by acting in this way he may succeed in winning popularity. The subjects hate that king who earns a notoriety for voraciousness of appetite (in the matter of taxes and imposts). Whence can a king who becomes an object of hatred have prosperity? Such a king can never acquire what is for his good. A king who is possessed of sound intelligence should milk his kingdom after the analogy of (men acting in the matter of) calves. If the calf be permitted to suck, it grows
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strong, O Bharata, and bears heavy burthens. If, on the other hand, O Yudhishthira, the cow be milked too much, the calf becomes lean and fails to do much service to the owner. Similarly, if the kingdom be drained much, the subjects fail to achieve any act that is great. That king who protects his kingdom himself and shows favour to his subjects (in the matter of taxes and imposts) and supports himself upon what is easily obtained, succeeds in earning many grand results. Does not the king then obtain wealth sufficient for enabling him to cope with his wants? 1 The entire kingdom, in that case, becomes to him his treasury, while that which is his treasury becomes his bed chamber. If the inhabitants of the cities and the provinces be poor, the king should, whether they depend upon him immediately or mediately, show them compassion to the best of his power. Chastising all robbers that infest the outskirts, the king should protect the people of his villages and make them happy. The subjects, in the case, becoming sharers of the king's weal and woe, feel exceedingly gratified with him. Thinking, in the first instance, of collecting wealth, the king should repair to the chief centres of his kingdom one after another and endeavour to inspire his people with fright. He should say unto them, 'Here, calamity threatens us. A great danger has arisen in consequence of the acts of the foe. There is every reason, however, to hope that the danger will pass away, for the enemy, like a bamboo that has flowered, will very soon meet with destruction. Many foes of mine, having risen up and combined with a large number of robbers, desire to put our kingdom into difficulties, for meeting with destruction themselves. In view of this great calamity fraught with dreadful danger, I solicit your wealth for devising the means of your protection. When the danger passes away, I will give you what I now take. Our foes, however, will not give back what they (if unopposed) will take from you by force. On the other hand (if unopposed), they will even slay all your relatives beginning with your very spouses. You certainly desire wealth for the sake of your children and wives. I am glad at your prosperity, and I beseech you as I would my own children. I shall take from you what it may be within your power to give me. I do not wish to give pain to any one. In seasons of calamity, you should, like strong bulls, bear such burthens. In seasons of distress, wealth should not be so dear to you. A king conversant with the considerations relating to Time should, with such agreeable, sweet, and complimentary words, send his agents and collect imposts from his people. Pointing out to them the necessity of repairing his fortifications and of defraying the expenses of his establishment and other heads, inspiring them with the fear of foreign invasion, and impressing them with the necessity that exists for protecting them and enabling them to ensure the means of living in peace, the king should levy imposts upon the Vaisyas of his realm. If the king disregards the Vaisyas, they become lost to him, and abandoning his dominions remove themselves to the woods. The king should, therefore, behave with leniency towards them. The king, O son of Pritha, should always conciliate
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and protect the Vaisyas, adopt measures for inspiring them with a sense of security and for ensuring them in the enjoyment of what they possess, and always do what is agreeable to them. The king, O Bharata, should always act in such a way towards the Vaisyas that their productive powers may be enhanced. The Vaisyas increase the strength of a kingdom, improve its agriculture, and develop its trade. A wise king, therefore, should always gratify them. Acting with heedfulness and leniency, he should levy mild imposts upon them. It is always easy to behave with goodness towards the Vaisyas. There is nothing productive of greater good to a kingdom, O Yudhishthira, then the adoption of such behaviour towards the Vaisyas of the realm.'"

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Book 12
Chapter 88

 

 

 1 rāṣṭraguptiṃ ca me rājan rāṣṭrasyaiva ca saṃgraham
      samyag jijñāsamānāya prabrūhi bharatarṣabha
  2 rāṣṭraguptiṃ ca te samyag rāṣṭrasyaiva ca saṃgraham
      hanta sarvaṃ pravakṣyāmi tattvam ekamanāḥ śṛṇu
  3 grāmasyādhipatiḥ kāryo daśa grāmyas tathāparaḥ
      dviguṇāyāḥ śatasyaivaṃ sahasrasya ca kārayet
  4 grāme yān grāmadoṣāṃś ca grāmikaḥ paripālayet
      tān brūyād daśa pāyāsau sa tu viṃśatipāya vai
  5 so 'pi viṃśatyadhipatir vṛttaṃ jānapade jane
      grāmāṇāṃ śatapālāya sarvam eva nivedayet
  6 yāni gramīṇa bhojyāni grāmikas tāny upāśnuyāt
      daśa pas tena bhartavyas tenāpi dviguṇādhipaḥ
  7 grāmaṃ grāmaśatādhyakṣo bhoktum arhati satkṛtaḥ
      mahāntaṃ bharataśreṣṭha susphīta janasaṃkulam
      tatra hy anekam āyattaṃ rājño bhavati bhārata
  8 śākhā nagaram arhas tu sahasrapatir uttamam
      dhānyahairaṇyabhogena bhoktuṃ rāṣṭriya udyataḥ
  9 tathā yad grāmakṛtyaṃ syād grāmikṛtyaṃ ca te svayam
      dharmajñaḥ sacivaḥ kaś cit tat prapaśyed atandritaḥ
  10 nagare nagare ca syād ekaḥ sarvārthacintakaḥ
     uccaiḥ sthāne ghorarūpo nakṣatrāṇām iva grahaḥ
     bhavet sa tān parikrāmet sarvān eva sadā svayam
 11 vikrayaṃ krayam adhvānaṃ bhaktaṃ ca sa parivyayam
     yogakṣemaṃ ca saṃprekṣya vaṇijaḥ kārayet karān
 12 utpattiṃ dānavṛttiṃ ca śilpaṃ saṃprekṣya cāsakṛt
     śilpapratikarān eva śilpinaḥ prati kārayet
 13 uccāvacakarā nyāyyāḥ pūrvarājñāṃ yudhiṣṭhira
     yathā yathā na hīyeraṃs tathā kuryān mahīpatiḥ
 14 phalaṃ karma ca saṃprekṣya tataḥ sarvaṃ prakalpayet
     phalaṃ karma ca nirhetu na kaś cit saṃpravartayet
 15 yathā rājā ca kartā ca syātāṃ karmaṇi bhāginau
     samavekṣya tathā rājñā praṇeyāḥ satataṃ karāḥ
 16 nocchindyād ātmano mūlaṃ pareṣāṃ vāpi tṛṣṇayā
     īhā dvārāṇi saṃrudhya rājā saṃprīti darśanaḥ
 17 pradviṣanti parikhyātaṃ rājānam ati khādanam
     pradviṣṭasya kutaḥ śreyaḥ saṃpriyo labhate priyam
 18 vatsaupamyena dogdhavyaṃ rāṣṭram akṣīṇa buddhinā
     bhṛto vatso jātabalaḥ pīḍāṃ sahati bhārata
 19 na karma kurute vatso bhṛśaṃ dugdho yudhiṣṭhira
     rāṣṭram apy atidugdhaṃ hi na karma kurute mahat
 20 yo rāṣṭram anugṛhṇāti parigṛhya svayaṃ nṛpaḥ
     saṃjātam upajīvan sa labhate sumahat phalam
 21 āpad arthaṃ hi nicayān rājāna iha cinvate
     rāṣṭraṃ ca kośabhūtaṃ syāt kośo veśma gatas tathā
 22 paurajānapadān sarvān saṃśritopāśritāṃs tathā
     yathāśakty anukampeta sarvān abhyantarān api
 23 bāhyaṃ janaṃ bhedayitvā bhoktavyo madhyamaḥ sukham
     evaṃ na saṃprakupyante janāḥ sukhitaduḥkhitāḥ
 24 prāg eva tu karādānam anubhāṣya punaḥ punaḥ
     saṃnipatya svaviṣaye bhayaṃ rāṣṭre pradarśayet
 25 iyam āpat samutpannā paracakrabhayaṃ mahat
     api nāntāya kalpeta veṇor iva phalāgamaḥ
 26 arayo me samutthāya bahubhir dasyubhiḥ saha
     idam ātmavadhāyaiva rāṣṭram icchanti bādhitum
 27 asyām āpadi ghorāyāṃ saṃprāpte dāruṇe bhaye
     paritrāṇāya bhavatāṃ prārthayiṣye dhanāni vaḥ
 28 pratidāsye ca bhavatāṃ sarvaṃ cāhaṃ bhayakṣaye
     nārayaḥ pratidāsyanti yad dhareyur balād itaḥ
 29 kalatram āditaḥ kṛtvā naśyet svaṃ svayam eva hi
     api cet putradārārtham arthasaṃcaya iṣyate
 30 nandāmi vaḥ prabhāvena putrāṇām iva codaye
     yathāśakty anugṛhṇāmi rāṣṭrasyāpīḍayā ca vaḥ
 31 āpatsv eva ca boḍhavyaṃ bhavadbhiḥ sad gavair iva
     na vaḥ priya taraṃ kāryaṃ dhanaṃ kasyāṃ cid āpadi
 32 iti vācā madhurayā ślakṣṇayā sopacārayā
     svaraśmīn abhyavasṛjed yugam ādāya kālavit
 33 pracāraṃ bhṛtyabharaṇaṃ vyayaṃ gogrāma to bhayam
     yogakṣemaṃ ca saṃprekṣya gominaḥ kārayet karān
 34 upekṣitā hi naśyeyur gomino 'raṇyavāsinaḥ
     tasmāt teṣu viśeṣeṇa mṛdupūrvaṃ samācaret
 35 sāntvanaṃ rakṣaṇaṃ dānam avasthā cāpy abhīkṣṇaśaḥ
     gomināṃ pārtha kartavyaṃ saṃvibhāgāḥ priyāṇi ca
 36 ajasram upayoktavyaṃ phalaṃ gomiṣu sarvataḥ
     prabhāvayati rāṣṭraṃ ca vyavahāraṃ kṛṣiṃ tathā
 37 tasmād gomiṣu yatnena prītiṃ kuryād vicakṣaṇaḥ
     dayāvān apramattaś ca karān saṃpraṇayan mṛdūn
 38 sarvatra kṣemacaraṇaṃ sulabhaṃ tāta gomibhiḥ
     na hy ataḥ sadṛśaṃ kiṃ cid dhanam asti yudhiṣṭhira

SECTION LXXXVIII

"Yudhishthira said: 'Tell me, O grandsire, how should the king should behave if, notwithstanding his great wealth, he desires for more.'
"Bhishma said, 'A king, desirous of earning religious merit, should devote himself to the good of his subjects and protect them according to considerations of place and time and to the best of his intelligence and power. He should, in his dominions, adopt all such measures as would in his estimation secure their good as also his own. A king should milk his kingdom like a bee gathering honey from plants. 1 He should act like the keeper of a cow who draws milk from her without boring her udders and without starving the calf. The king should (in the matter of taxes) act like the leech drawing blood mildly. He should conduct himself towards his subjects like a tigress in the matter of carrying her cubs, touching them with her teeth but never piercing them therewith. He should behave like a mouse which though possessed of sharp and pointed teeth still cuts the feet of sleeping animals in such a manner that they do not at all become conscious of it. A little by little should be taken from a growing subject and by this means should he be shorn. The demand should then be increased gradually till what is taken assumes a fair proportion. The king should enhance the burthens of his subjects gradually like a person gradually increasing the burthens of a young bullock. Acting with care and mildness, he should at last put the reins on them. If the reins are thus put, they would not become intractable. Indeed, adequate measures should be employed for making them obedient. Mere entreaties to reduce them to subjection would not do. It is impossible to behave equally towards all men. Conciliating those that are foremost, the common people should be reduced to obedience. Producing disunion (through the agency of their leaders) among the common people who are to bear the burthens, the king should himself come forward to conciliate them and then enjoy in happiness what he will succeed in drawing from them. The king should never impose taxes unseasonably and on persons
p. 193
unable to bear them. He should impose them gradually and with conciliation, in proper season and according to due forms. These contrivances that I declare unto thee are legitimate means of king-craft. They are not reckoned as methods fraught with deceit. One who seeks to govern steeds by improper methods only makes them furious. Drinking-shops, public women, pimps, actors, gamblers and keepers of gaining houses, and other persons of this kind, who are sources of disorder to the state, should all be checked. Residing within the realm, these afflict and injure the better classes of the subjects. Nobody should ask anything of anyone when there is no distress. Manu himself in days of old has laid down this injunction in respect of all men. 1 If all men were to live by asking or begging and abstain from work, the world would doubtless come to an end. The king alone is competent to restrain and check. That king who does not restrain his subjects (from sin) earns a fourth part of the sins committed by his people (in consequence of the absence of royal protection). This is the declaration of the Srutis. Since the king shares the sins of his subjects like their merits, he should, therefore, O monarch, restrain those subjects of his that are sinful. The king that neglects to restrain them becomes himself sinful. He earns (as already said) a fourth part of their sins as he does a fourth part of their merits. The following faults of which I speak should be checked. They are such as impoverish everyone. What wicked act is there that a person governed by passion would not do? A person governed by passion indulges in stimulants and meat, and appropriates the wives and the wealth of other people, and sets a bad example (for imitation by others). They that do not live upon alms may beg in seasons of distress. The king should, observant of righteousness, make gifts unto them from compassion but not from fear. Let there be no beggars in thy kingdom, nor robbers. It is the robbers (and not virtuous men) that give unto beggars. Such givers are not real benefactors of men. Let such men reside in thy dominions as advance the interests of others and do them good, but not such as exterminate others. Those officers, O king, that take from the subjects more than what is due should be punished. Thou shouldst then appoint others so that these will take only what is due. Agriculture, rearing of cattle, trade and other acts of a similar nature, should be caused to be carried on by many persons on the principle of division of labour. 2 If a person engaged in agriculture, cattle-rearing, or trade, becomes inspired with a sense of insecurity (in consequence of thieves and tyrannical officers), the king, as a consequence, incurs infamy. The king should always honour those subjects of his that are rich and should say unto them, 'Do ye, with me, advance the interest of the people.' In every kingdom, they that are wealthy constitute an estate in the realm. Without
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doubt, a wealthy person is the foremost of men. 1 He that is wise, or courageous, or wealthy or influential, or righteous, or engaged in penances, or truthful in speech, or gifted with intelligence, assists in protecting (his fellow subjects).
For these reasons, O monarch, do thou love all creatures, and display the qualities of truth, sincerity, absence of wrath, and abstention from injury! Thou shouldst thus wield the rod of chastisement, and enhance thy treasury and support thy friends and consolidate thy kingdom thus, practising the qualities of truthfulness and sincerity and supported by thy friends, treasury and forces!'"

Footnotes

192:1 i.e., without injuring the source.
193:1 The Bengal reading of the first I me of this verse is vicious. The Bombay reading kinchidanapadi (for Kasyanchidpadi) is the correct one. The commentator explains that this has reference to alms, loans, and taxes. Both the Bengal translators have made nonsense of this and the following verse.
193:2 Karmabhedatah is explained differently by Nilakantha. He thinks that it means 'lest those acts suffer injury.'
194:1 Anga is literally a part. The idea, however, is that the wealthy form an estate in the realm. Kakud is the hump of the bull. The meaning, of course, is that the man of wealth occupies a very superior position.

 

 

Book 12
Chapter 89

 

 

 

1 yadā rājā samartho 'pi kośārthī syān mahāmate
      kathaṃ pravarteta tadā tan me brūhi pitā maha
  2 yathādeśaṃ yathākālam api caiva yathābalam
      anuśiṣyāt prajā rājā dharmārthī tad dhite rataḥ
  3 yathā tāsāṃ ca manyeta śreya ātmana eva ca
      tathā dharmyāṇi sarvāṇi rājā rāṣṭre pravartayet
  4 madhu dohaṃ duhed rāṣṭraṃ bhramarān na vipātayet
      vatsāpekṣī duhec caiva stanāṃś ca na vikuṭṭayet
  5 jalaukā vat pibed rāṣṭraṃ mṛdunaiva narādhipa
      vyāghrīva ca haret putram adaṣṭvā mā pated iti
  6 alpenālpena deyena vardhamānaṃ pradāpayet
      tato bhūyas tato bhūyaḥ kāmaṃ vṛddhiṃ samācaret
  7 damayann iva damyānāṃ śaśvad bhāraṃ pravardhayet
      mṛdupūrvaṃ prayatnena pāśān abhyavahārayet
  8 sakṛt pāśāvakīrṇās te na bhaviṣyanti dur damāḥ
      uciteneva bhoktavyās te bhaviṣyanti yatnataḥ
  9 tasmāt sarvasamārambho dur labhaḥ puruṣavrajaḥ
      yathāmukhyān sāntvayitvā bhoktavya itaro janaḥ
  10 tatas tān bhedayitvātha parasparavivakṣitān
     bhuñjīta sāntvayitvaiva yathāsukham ayatna taḥ
 11 na cāsthāne na cākāle karān ebhyo 'nupātayet
     ānupūrvyeṇa sāntvena yathākālaṃ yathāvidhi
 12 upāyān prabravīmy etān na me māyā vivakṣitā
     anupāyena damayan prakopayati vājinaḥ
 13 pānāgārāṇi veśāś ca veśa prāpaṇikās tathā
     kuśīlavāḥ sa kitavā ye cānye ke cid īdṛśāḥ
 14 niyamyāḥ sarva evaite ye rāṣṭrasyopaghātakāḥ
     ete rāṣṭre hi tiṣṭhanto bādhante bhadrikāḥ prajāḥ
 15 na kena cid yācitavyaḥ kaś cit kiṃ cid anāpadi
     iti vyavasthā bhūtānāṃ purastān manunā kṛtā
 16 sarve tathā na jīveyur na kuryuḥ karma ced iha
     sarva eva trayo lokā na bhaveyur asaṃśayam
 17 prabhur niyamane rājā ya etān na niyacchati
     bhuṅkte sa tasya pāpasya caturbhāgam iti śrutiḥ
     tathā kṛtasya dharmasya caturbhāgam upāśnute
 18 sthānāny etāni saṃgamya prasaṅge bhūtināśanaḥ
     kāmaprasaktaḥ puruṣaḥ kim akāryaṃ vivarjayet
 19 āpady eva tu yāceran yeṣāṃ nāsti parigrahaḥ
     dātavyaṃ dharmatas tebhyas tv anukrośād dayārthinā
 20 mā te rāṣṭre yācanakā mā te bhūyuś ca dasyavaḥ
     iṣṭādātāra evaite naite bhūtasya bhāvakāḥ
 21 ye bhūtāny anugṛhṇanti vardhayanti ca ye prajāḥ
     te te rāṣṭre pravartantāṃ mā bhūtānām abhāvakāḥ
 22 daṇḍyās te ca mahārāja dhanādāna prayojanāḥ
     prayogaṃ kārayeyus tān yathābali karāṃs tathā
 23 kṛṣigorakṣya vāṇijyaṃ yac cānyat kiṃ cid īdṛśam
     puruṣaiḥ kārayet karma bahubhiḥ saha karmibhiḥ
 24 naraś cet kṛṣigorakṣyaṃ vāṇijyaṃ cāpy anuṣṭhitaḥ
     saṃśayaṃ labhate kiṃ cit tena rājā vigarhyate
 25 dhaninaḥ pūjayen nityaṃ yānāc chādanabhojanaiḥ
     vaktavyāś cānugṛhṇīdhvaṃ pūjāḥ saha mayeti ha
 26 aṅgam etan mahad rājñāṃ dhanino nāma bhārata
     kakudaṃ sarvabhūtānāṃ dhanastho nātra saṃśayaḥ
 27 prājñaḥ śūro dhanasthaś ca svāmī dhārmika eva ca
     tapasvī satyavādī ca buddhimāṃś cābhirakṣati
 28 tasmād eteṣu sarveṣu prītimān bhava pārthiva
     satyam ārjavam akrodham ānṛśaṃsyaṃ ca pālaya
 29 evaṃ daṇḍaṃ ca kośaṃ ca mitraṃ bhūmiṃ ca lapsyase
     satyārjava paro rājan mitra kośasamanvitaḥ

 

SECTION LXXXIX

"Bhishma said, 'Let not such trees as yield edible fruits be cut down in thy dominions. Fruits and roots constitute the property of the Brahmanas. The sages have declared this to be an ordinance of religion. The surplus, after supporting the Brahmanas, should go to the support of other people. Nobody should take anything by doing an injury to the Brahmanas. 2 If a Brahmana, afflicted for want of support, desires to abandon a kingdom for obtaining livelihood (elsewhere), the king, O monarch, should, with affection and respect, assign unto him the means of sustenance. If he does not still abstain (from leaving the kingdom), the king should repair to an assembly of Brahmanas and say, 'Such a Brahmana is leaving the kingdom. In whom shall my people then find an authority for guiding them?' 3 If after this, he does not give up his intention of leaving, and says anything, the king should say unto him, 'Forget the past.' This, O son of Kunti, is the eternal way of royal duty. 4 The king should further say unto him, 'Indeed, O Brahmana, people say that that only should be assigned to a Brahmana which would be just sufficient for maintaining him. I, however, do not accept that opinion. On the other hand, I think that if a Brahmana seeks to leave a kingdom for the king's neglect in providing him with means of support, such means should be assigned to him, and, further, if he intends to take that step for procuring the means of luxury, he should still be requested to stay and supplied with ever
p. 195
those means. 1 Agriculture, cattle-rearing, and trade, provide all men with the means of living. A knowledge of the Vedas, however, provide them with the means of obtaining heaven. They, therefore, that obstruct the study of the Vedas and the cause of Vedic practices, are to be regarded as enemies of society. 2 It is for the extermination of these that Brahman created Kshatriyas. Subdue thy foes, protect thy subjects, worship the deities in sacrifices, and fight battles with courage, O delighter of the Kurus! A king should protect those that deserve protection. The king who does this is the best of rulers. Those kings that do not exercise the duty of protection live a vain life. For the benefit of all his subjects the king should always seek to ascertain the acts and thoughts of all, O Yudhishthira; and for that reason fie should set spies and secret agents. 3 Protecting others from thy own, and thy own from others, as also others from others, and thy own from thy own, do thou always cherish thy people. Protecting his own self first from every one, the king should protect the earth. Men of knowledge have said that everything has its root in self. The king should always reflect upon these, viz., What are his laches, to what evil habits he is addicted, what are the sources of his weakness, and what are the sources of his faults. The king should cause secret and trusted agents to wander through the kingdom for ascertaining whether his conduct as displayed on the previous day has or has not met with the approbation of the people. Indeed, he should ascertain whether his conduct is or is not generally praised, or, is or is not acceptable to the people of the provinces, and whether he has or has not succeeded in earning a good name in his kingdom. Amongst those that are virtuous and possessed of wisdom, those that never retreat from battle, and those that do not reside in thy kingdom, those that are dependent on thee, and those that are thy ministers, as well as those that are independent of party, they that praise or blame thee should never be objects of disregard with thee, O Yudhishthira! 4 No man, O sire, can succeed in earning the good opinion of all persons in the world. All persons have friends, foes, and neutrals, O Bharata!'
"Yudhishthira said, 'Among persons all of whom are equal in might of arms and accomplishments, whence does one acquire superiority over all the rest, and whence does that one succeed in ruling over them?'
"Bhishma said, 'Creatures that are mobile devour things that are immobile; animals again that have teeth devour those that have no teeth; wrathful snakes of virulent poison devour smaller ones of their own species. (Upon this principle), among human beings also, the king, who is strong, preys upon those that are weak. The king, O Yudhishthira, should always be heedful of his subjects as also of his foes. If he becomes heedless, they fall upon him like
p. 196
vultures (on carrion). Take care, O king, that the traders in thy kingdom who purchase articles at prices high and low (for sale), and who in course of their journeys have to sleep or take rest in forest and inaccessible regions, 1 be not afflicted by the imposition of heavy taxes. Let not the agriculturists in thy kingdom leave it through oppression; they, who bear the burthens of the king, support the other residents also of the kingdom. 2 The gifts made by thee in this world support the gods, Pitris, men, Nagas, Rakshasas, birds, and animals. These, O Bharata, are the means of governing a kingdom and protecting its rulers. I shall again discourse to thee on the subject, O son of Pandu!'"

Footnotes

194:2 i.e., before the Brahmanas get their fill.
194:3 The Brahmanas are authorities for guiding other men. When, therefore, a particular Brahmana leaves the kingdom, the people lose in him a friend, teacher, and guide.
194:4 The king should dissuade in the manner indicated in verse 4. If that does not suffice, and if the person intending to leave refers to the king's previous neglect, the king should ask forgiveness and, of course, assign to him the means of maintenance.
195:1 The original is elliptical in construction. The etat of the first line has been supplied in the translation. In rendering the second line, the second half should come first. The Burdwan version, as usual, is erroneous. K.P. Singh's also is incomplete and inaccurate.
195:2 The word used is Dasyus, literally, robbers; here, enemies of society and order.
195:3 Some texts read Yoddhyavyam for Boddhyavyam, and bhunjita for yunjita.
195:4 i.e., thou shouldst care for such opinion, without being angry with those that censure or blame thee.
196:1 i.e., they who have to undergo such privations in carrying on their useful occupation should not be taxed heavily.
196:2 The correct reading is bharanti. Taranti also may give the same meaning. K. P. Singh has erroneously rendered the second line.

 

 

Book 12
Chapter 90

 

 

 

  1 vanaspatīn bhakṣyaphalān na chindyur viṣaye tava
      brāhmaṇānāṃ mūlaphalaṃ dharmyam āhur manīṣiṇaḥ
  2 brāhmaṇebhyo 'tiriktaṃ ca bhuñjīrann itare janāḥ
      na brāhmaṇoparodhena hared anyaḥ kathaṃ cana
  3 vipraś cet tyāgam ātiṣṭhed ākhyāyāvṛtti karśitaḥ
      parikalpyāsya vṛttiḥ syāt sadārasya narādhipa
  4 sa cen nopanivarteta vācyo brāhmaṇa saṃsadi
      kasminn idānīṃ maryādām ayaṃ lokaḥ kariṣyati
  5 asaṃśayaṃ nivarteta na ced vakṣyaty ataḥ param
      pūrvaṃ parokṣaṃ kartavyam etat kaunteya śāsanam
  6 āhur etaj janā brahman na caitac chraddadhāmy aham
      nimantryaś ca bhaved bhogair avṛttyā cet tadācaret
  7 kṛṣigorakṣya vāṇijyaṃ lokānām iha jīvanam
      ūrdhvaṃ caiva trayī vidyā sā bhūtān bhāvayaty uta
  8 tasyāṃ prayatamānāyāṃ ye syus tatparipanthinaḥ
      dasyavas tad vadhāyeha brahmā kṣatram athāsṛjat
  9 śatrūñ jahi prajā rakṣa yajasva kratubhir nṛpa
      yudhyasva samare vīro bhūtvā kauravanandana
  10 saṃrakṣyān pālayed rājā yaḥ sa rājārya kṛt tamaḥ
     ye ke cit tān na rakṣanti tair artho nāsti kaś cana
 11 sadaiva rājñā boddhavyaṃ sarvalokād yudhiṣṭhira
     tasmād dhetor hi bhuñjīta manuṣyān eva mānavaḥ
 12 antarebhyaḥ parān rakṣan parebhyaḥ punar antarān
     parān parebhyaḥ svān svebhyaḥ sarvān pālaya nityadā
 13 ātmānaṃ sarvato rakṣan rājā rakṣeta medinīm
     ātmamūlam idaṃ sarvam āhur hi viduṣo janāḥ
 14 kiṃ chidraṃ ko 'nuṣaṅgo me kiṃ vāsty avinipātitam
     kuto mām āsraved doṣa iti nityaṃ vicintayet
 15 guptaiś cārair anumataiḥ pṛthivīm anucārayet
     sunītaṃ yadi me vṛttaṃ praśaṃsanti na vā punaḥ
     kac cid rocej janapade kac cid rāṣṭre ca me yaśaḥ
 16 dharmajñānāṃ dhṛtimatāṃ saṃgrāmeṣv apalāyinām
     rāṣṭraṃ ca ye 'nujīvanti ye ca rājño 'nujīvinaḥ
 17 amātyānāṃ ca sarveṣāṃ madhyasthānāṃ ca sarvaśaḥ
     ye ca tvābhipraśaṃseyur nindeyur atha vā punaḥ
     sarvān supariṇītāṃs tān kārayeta yudhiṣṭhira
 18 ekāntena hi sarveṣāṃ na śakyaṃ tāta rocitum
     mitrāmitram atho madhyaṃ sarvabhūteṣu bhārata
 19 tulyabāhubalānāṃ ca guṇair api niṣevinām
     kathaṃ syād adhikaḥ kaś cit sa tu bhuñjīta mānavān
 20 ye carā hy acarān adyur adaṃṣṭrān daṃṣṭriṇas tathā
     āśīviṣā iva kruddhā bhujagā bhujagān iva
 21 etebhyaś cāpramattaḥ syāt sadā yatto yudhiṣṭhira
     bhāruṇḍa sadṛśā hy ete nipatanti pramādyataḥ
 22 kac cit te vaṇijo rāṣṭre nodvijante karārditāḥ
     krīṇanto bahu vālpena kāntārakṛtaniśramāḥ
 23 kac cit kṛṣikarā rāṣṭraṃ na jahaty ati pīḍitāḥ
     ye vahanti dhuraṃ rājñāṃ saṃbharantītarān api
 24 ito dattena jīvanti devā pitṛgaṇās tathā
     manuṣyoragarakṣāṃsi vayāṃsi paśavas tathā
 25 eṣā te rāṣṭravṛttiś ca rāṣṭraguptiś ca bhārata
     etam evārtham āśritya bhūyo vakṣyāmi pāṇḍava

SECTION XC

"Bhishma said, 'That foremost of all persons conversant with the Vedas, viz., Utathya of Angirasa's race, discoursed cheerfully (on former occasion) unto Yuvanaswa's son Mandhatri. I shall now, O Yudhishthira, recite to thee everything that Utathya, that foremost of all persons conversant with the Vedas, had said unto that king.'
"Utathya said, 'One becomes a king for acting in the interests of righteousness and not for conducting himself capriciously. Know this, O Mandhatri; the king is, indeed, the protector of the world. If the king acts righteously, he attains to the position of a god. 3 On the other hand, if fie acts unrighteously, he sinks into hell. All creatures rest upon righteousness. Righteousness, in its turn, rests upon the king. That king, therefore, who upholds righteousness, is truly a king. That king who is endued with a righteous soul and with every kind of grace is said to be an embodiment of virtue. If a king fails to chastise unrighteousness, the gods desert his mansion and he incurs obloquy among men. The efforts of men who are observant of their own duties are always crowned with success. For this reason all men seek to obey the dictates of righteousness which are productive of prosperity. When sinfulness is not restrained, righteous behaviour comes to an end and unrighteous behaviour increases greatly. When sinfulness is not restrained, no one can, according to the rights of property as laid down in the scriptures, say, 'This thing is mine and this is not mine.' When sinfulness prevails in the world, men cannot own and enjoy their own wives and animals and fields and houses. The deities receive no worship, the Pitris no offerings in Sraddhas, and guests no hospitality, when sinfulness is not restrained. The regenerate classes do not study the Vedas, or observe high vows, or spread out sacrifices, when sinfulness is not restrained.
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[paragraph continues] The minds of men, O king, become weak and confounded like those of persons wounded with weapons, when sinfulness is not restrained. Casting their eyes on both the worlds, the Rishis made the king, that superior being, intending that he should be the embodiment of righteousness on earth. 1 He is called Rajan in whom righteousness shines. That king, again in whom there is no righteousness, is called a Vrishala. 2 The divine Dharma (righteousness) has another name, viz., Vrisha. He who weakens Vrisha is called by the name of Vrishala. A king should, therefore, advance the cause of righteousness. All creatures grow in the growth of righteousness, and decay with its decay. Righteousness, therefore, should never be permitted to decay. Righteousness is called Dharma because it aids the acquisition and preservation of wealth (Dhana). The sages, O king, have declared that Dharma restrains and set bounds to all evil acts of men. The self-born (Brahman) created Dharma for the advancement and growth of creatures. For this reason, a king should act according to the dictates of Dharma for benefiting his subjects. For this reason also, O tiger among kings, Dharma has been said to be the foremost of all things. That foremost of men who rules his subjects righteously is called a king. Disregarding lust and wrath, observe thou the dictates of righteousness. Among all things, O chief of Bharata's race, that conduce to the prosperity of kings, righteousness is the foremost. Dharma, again, has sprung from the Brahmana. For this reason, the Brahmana should always be worshipped. Thou shouldst, O Mandhatri, gratify with humility the wishes of Brahmanas. By neglecting to gratify the wishes of Brahmanas, the king brings danger on himself. In consequence of such neglect, he fails to obtain any accession of friends while his foes increase in number. In consequence of malice towards the Brahmanas springing from his folly, the goddess of prosperity who had formerly dwelt with him became enraged and deserted the Asura Vali, the son of Virochana. Deserting the Asura she repaired to Indra, the chief of the deities. Beholding the goddess living with Purandara, Vali indulged in many vain regrets. This, O puissant one, is the results of malice and pride. Be thou awakened, O Mandhatri, so that the goddess of prosperity may not in wrath desert thee. The Srutis declare that Unrighteousness begat a son named Pride upon the goddess of prosperity. This Pride, O king, led many among the gods and the Asuras to ruin. Many royal sages also have suffered destruction on his account. Do thou, therefore, awaken, O king! He who succeeds in conquering him becomes a king. He, on the other hand, who suffers himself to be conquered by him, becomes a slave. If, O Mandhatri, thou wishest for an eternal life (of felicity), live as a king should that does not indulge in these two, viz., Pride and Unrighteousness! Abstain from companionship with him that is intoxicated (with pride), him that is heedless (of the dictates of
p. 198
honesty), him that is scoffer of religion, him that is insensate, and forbear to pay court to all of them when united. Keep thy self aloof from the company of ministers whom thou hast once punished and especially of women, as also from mountains and uneven lands and inaccessible fastnesses and elephants and horses and (noxious) reptiles. Thou shouldst also give up wandering in the night, and avoid the faults of stinginess and vanity and boastfulness and wrath. Thou shouldst never have intercourse with unknown women, or those of equivocal sex, or those that are lewd, or those that are the wives of other men, or those that are virgins. When the king does not restrain vice, a confusion of castes follows, and sinful Rakshasas, and persons of neutral sex, and children destitute of limbs or possessed of thick tongues, and idiots, begin to take birth in even respectable families. Therefore, the king should take particular care to act righteously, for the benefit of his subjects. If a king acts heedlessly, a great evil becomes the consequence. Unrighteousness increases causing a confusion of castes. Cold sets in during the summer months, and disappears when its proper season comes. Drought and flood and pestilence afflict the people. Ominous stars arise and awful comets appear on such occasions. Diverse other portents, indicating destruction of the kingdom, make their appearance. If the king does not take measures for his own safety and does not protect his subjects, the latter first meet with destruction and then destruction seizes the king himself. Two persons combining together snatch the wealth of one, and many acting in concert rob the two. Maidens are deflowered. Such a state of things is said to arise from the king's faults. All rights of property come to an end among men, when the king, abandoning righteousness, acts heedlessly.'"

 

 

 

Book 12
Chapter 91

 

 

 

 1 yān aṅgirāḥ kṣatradharmān utathyo brahma vit tamaḥ
      māndhātre yauvanāśvāya prītimān abhyabhāṣata
  2 sa yathānuśaśāsainam utathyo brahma vittamaḥ
      tat te sarvaṃ pravakṣyāmi nikhilena yudhiṣṭhira
  3 dharmāya rājā bhavati na kāmakaraṇāya tu
      māndhātar evaṃ jānīhi rājā lokasya rakṣitā
  4 rājā carati vai dharmaṃ devatvāyaiva gacchati
      na ced dharmaṃ sa carati narakāyaiva gacchati
  5 dharme tiṣṭhanti bhūtāni dharmo rājani tiṣṭhati
      taṃ rājā sādhu yaḥ śāsti sa rājā pṛthivīpatiḥ
  6 rājā paramadharmātmā lakṣmīvān pāpa ucyate
      devāś ca garhāṃ gacchanti dharmo nāstīti cocyate
  7 adharme vartamānānām arthasiddhiḥ pradṛśyate
      tad eva maṅgalaṃ sarvaṃ lokaḥ samanuvartate
  8 ucchidyate dharmavṛttam adharmo vartate mahān
      bhayam āhur divārātraṃ yadā pāpo na vāryate
  9 na vedān anuvartanti vratavanto dvijātayaḥ
      na yajñāṃs tanvate viprā yadā pāpo na vāryate
  10 vadhyānām iva sarveṣāṃ mano bhavati vihvalam
     manuṣyāṇāṃ mahārāja yadā pāpo na vāryate
 11 ubhau lokāv abhiprekṣya rājānam ṛṣayaḥ svayam
     asṛjan sumahad bhūtam ayaṃ dharmo bhaviṣyati
 12 yasmin dharmo virājeta taṃ rājānaṃ pracakṣate
     yasmin vilīyate dharmaṃ taṃ devā veṣalaṃ viduḥ
 13 vṛṣo hi bhagavān dharmo yas tasya kurute hy alam
     vṛṣalaṃ taṃ vidur devās tasmād dharmaṃ na lopayet
 14 dharme vardhati vardhanti sarvabhūtāni sarvadā
     tasmin hrasati hīyante tasmād dharmaṃ pravardhayet
 15 dhanāt sravati dharmo hi dhāraṇād veti niścayaḥ
     akāryāṇāṃ manuṣyendra sa sīmānta karaḥ smṛtaḥ
 16 prabhavārthaṃ hi bhūtānāṃ dharmaḥ sṛṣṭaḥ svayaṃ bhuvā
     tasmāt pravardhayed dharmaṃ prajānugraha kāraṇāt
 17 tasmād dhi rājaśārdūla dharmaḥ śreṣṭha iti smṛtaḥ
     sa rājā yaḥ prajāḥ śāsti sādhu kṛt puruṣarṣabhaḥ
 18 kāmakrodhāv anādṛtya dharmam evānupālayet
     dharmaḥ śreyaḥ karatamo rājñāṃ bharatasattama
 19 dharmasya brāhmaṇā yonis tasmāt tān pūjayet sadā
     brāhmaṇānāṃ ca māndhātaḥ kāmān kuryād amatsarī
 20 teṣāṃ hy akāma karaṇād rājñaḥ saṃjāyate bhayam
     mitrāṇi ca na vardhante tathāmitrī bhavanty api
 21 brāhmaṇān vai tadāsūyād yadā vairocano baliḥ
     athāsmāc chrīr apākrāmad yāsminn āsīt pratāpinī
 22 tatas tasmād apakramya sāgacchat pākaśāsanam
     atha so 'nvatapat paścāc chriyaṃ dṛṣṭvā puraṃdare
 23 etat phalam asūyāyā abhimānasya cābhibho
     tasmād budhyasva māndhātar mā tvā jahyāt pratāpinī
 24 darpo nāma śriyaḥ putro jajñe 'dharmād iti śrutiḥ
     tena devāsurā rājan nītāḥ subahuśo vaśam
 25 rājarṣayaś ca bahavas tasmād budhyasva pārthiva
     rājā bhavati taṃ jitvā dāsas tena parājitaḥ
 26 sa yathā darpasahitam adharmaṃ nānusevate
     tathā vartasva māndhātaś ciraṃ cet sthātum icchasi
 27 mattāt pramattāt pogaṇḍād unmattāc ca viśeṣataḥ
     tad abhyāsād upāvartād ahitānāṃ ca sevanāt
 28 nigṛhītād amātyāc ca strībhyaś caiva viśeṣataḥ
     parvatād viṣamād durgād dhastino 'śvāt sarīsṛpāt
 29 etebhyo nityayattaḥ syān naktaṃcaryāṃ ca varjayet
     aty āyaṃ cāti mānaṃ ca dambhaṃ krodhaṃ ca varjayet
 30 avijñātāsu ca strīṣu klībāsu svairiṇīṣu ca
     parabhāryāsu kanyāsu nācaren maithunaṃ nṛpaḥ
 31 kuleṣu pāparakṣāṃsi jāyante varṇasaṃkarāt
     apumāṃso 'ṅgahīnāś ca sthūlajihvā vicetasaḥ
 32 ete cānye ca jāyante yadā rājā pramādyati
     tasmād rājñā viśeṣeṇa vartitavyaṃ prajāhite
 33 kṣatriyasya pramattasya doṣaḥ saṃjāyate mahān
     adharmāḥ saṃpravartante prajā saṃkarakārakāḥ
 34 aśīte vidyate śītaṃ śīte śītaṃ na vidyate
     avṛṣṭir ati vṛṣṭiś ca vyādhiś cāviśati prajāḥ
 35 nakṣatrāṇy upatiṣṭhanti grahā ghorās tathāpare
     utpātāś cātra dṛśyante bahavo rājanāśanāḥ
 36 arakṣitātmā yo rājā prajāś cāpi na rakṣati
     prajāś ca tasya kṣīyante tāś ca so 'nu vinaśyati
 37 dvāv ādadāte hy ekasya dvayoś ca bahavo 'pare
     kumāryaḥ saṃpralupyante tadāhur nṛpa dūṣaṇam
 38 mamaitad iti naikasya manuṣyeṣv avatiṣṭhate
     tyaktvā dharmaṃ yadā rājā pramādam anutiṣṭhati

 

SECTION XCI

"Utathya said, 'If the deity of the clouds pours rain seasonably and the king acts virtuously, the prosperity that ensues maintain the subjects in felicity. That washerman who does not know how to wash away the filth of cloth without taking away its dye, is very unskilful in his profession. That person among Brahmanas or Kshatriyas or Vaisyas who, having fallen away from the proper duties of his order, has become a Sudra, is truly to be compared to such a washerman. Menial service attaches to the Sudra; agriculture to the Vaisya; the science of chastisement to the Kshatriya, and Brahmacharya, penances, mantras, and truth, attach, to the Brahmana. That Kshatriya who knows how to correct the faults of behaviour of the other orders and to wash them clean like a washerman is really their father and deserve to be their king. The respective ages called Krita, Treta, Dwapara and Kali, O bull of Bharata's race, are all dependent on the conduct of the king. It is the king who constitutes
p. 199
the age. 1 The four orders, the Vedas and the duties in respect of the four modes of life, all become confused and weakened when the king becomes heedless. The three kinds of Fire, the three Vedas, and sacrifices with Dakshina, all become lost when the king becomes heedless. The king is the creator of all creatures, and the king is their destroyer. That king who is of righteous soul is regarded as the creator, while he that is sinful is regarded as the destroyer. The king's wives, sons, kinsmen, and friends, all become unhappy and grieve when the king becomes heedless. Elephants and steeds and kine and camels and mules and asses and other animals all lose their vigour when the king becomes unrighteous. It is said, O Mandhatri, that the Creator created Power (represented by the king) for the object of protecting Weakness. Weakness is, indeed, a great being, for everything depends upon it. 2 All creatures worship the king. All creatures are the children of the king. If, therefore, O monarch, the king becomes unrighteous, all creatures come to grief. The eyes of the weak, of the Muni, and of the snake of virulent poison, should be regarded as unbearable. Do not, therefore, come into (hostile) contact with the weak. Thou shouldst regard the weak as always subject to humiliation. Take care that the eyes of the weak do not burn thee with thy kinsmen. In a race scorched by the eyes of the weak, no children take birth. Such eyes burn the race to its very roots. Do not, therefore, come into (hostile) contact with the weak. Weakness is more powerful than even the greatest Power, for that Power which is scorched by Weakness becomes totally exterminated. If a person, who has been humiliated or struck, fails, while shrieking for assistance, to obtain a protector, divine chastisement overtakes the king and brings about his destruction. Do not, O sire, while in enjoyment of Power, take wealth from those that are Weak. Take care that that the eyes of the Weak do not burn thee like a blazing fire. The tears shed by weeping men afflicted with falsehood slay the children and animals of those that have uttered those falsehoods. Like a cow a sinful act perpetrated does not produce immediate fruits. 3 If the fruit is not seen in the perpetrator himself, it is seen in his son or in his son's son, or daughter's son. When a weak person fails to find a rescuer, the great rod of divine chastisement falls (upon the king). When all subjects of a king (are obliged by distress to) live like Brahmanas, by mendicancy, such mendicancy brings destruction upon the king. When all the officers of the king posted in the provinces unite together and act with injustice, the king is then said to bring about a state of unmixed evil upon his kingdom. When the officers of the king extort wealth, by unjust means or acting from lust or avarice, from persons piteously soliciting mercy, a great
p. 200
destruction then is sure to overtake the king. A mighty tree, first starting into life, grows into large proportions. Numerous creatures then come and seek its shelter. When, however, it is cut down or consumed in a conflagration, those that, had recourse to it for shelter all become homeless. 1 When the residents of a kingdom perform acts of righteousness and all religious rites, and applaud the good qualities of the king, the latter reaps an accession of affluence. When, on the other hand, the residents, moved by ignorance, abandon righteousness and act unrighteously, the king becomes overtaken by misery. When sinful men whose acts are known are allowed to move among the righteous (without being punished for their misdeeds), Kali then overtakes the rulers of those realms. 2 When the king causes chastisement to overtake all wicked people, his kingdom thrives in prosperity. The kingdom of that king certainly thrives who pays proper honours to his ministers and employs them in measures of policy and in battles. Such a ruler enjoys the wide earth for ever. That king who duly honours all good acts and good speeches succeeds in earning great merit. The enjoyment of good things after sharing them with others, paying proper honours to the ministers, and subjugation or persons intoxicated with strength, are said to constitute the great duty of a king. Protecting all men by words, body, and deeds, and never forgiving his son himself (if he has offended), constitute the great duty of the king. The maintenance of those that are weak by sharing with them the things he has, and thereby increasing their strength constitute the duty of the king. Protection of the kingdom, extermination of robbers, and conquering in battle, constitute the duty of the king. Never to forgive a person however dear, if he has committed an offence by act or word, constitutes the duty of the king. Protecting those that solicit shelter, as he would protect his own children, and never depriving one of the honours to which he is entitled constitute the duty of the king. 3 Adoring the deities, with a devoted heart, in sacrifices completed by presents, and subduing lust and envy, constitute the duty of the king. Wiping the tears of the distressed, the helpless, and the old, and inspiring them with joy, constitute the duty of the king. Aggrandising friends, weakening foes, and honouring the good, constitute the duty of the king. Cheerfully observing the obligations of truth, always making gifts of land, entertaining guests, and supporting dependents, constitute the duty of the king. That king who favours those that deserve favours and chastises those that deserve chastisement earns great merit both here and hereafter. The king is Yama himself. He is, O Mandhatri, the god (incarnate) unto all that are righteous. By subduing his senses he succeeds in acquiring great affluence. By not subduing them he incurs sin. 4
p. 201
[paragraph continues] Paying proper honours unto Ritwijas and priests and preceptors, and doing good offices unto them constitute the duty of the king. Yama governs all creatures without observing distinctions. The king should imitate him in his behaviour by restraining all his subjects duly. The king is said to resemble the Thousand-eyed (Indra) in every respect. That, O bull among men, should be regarded as righteousness which is regarded as such by him. Thou shouldst, without being heedless, cultivate forgiveness, intelligence, patience, and the, love of all creatures. Thou shouldst also ascertain the strength and weakness of all men and learn to distinguish between right and wrong. Thou shouldst conduct thyself with propriety towards all creatures, make gifts, and utter agreeable and sweet words. Thou shouldst maintain the residents of thy city and the provinces in happiness. A king who is not clever, never succeeds in protecting his subjects. Sovereignty, O sire, is a very happy burthen to bear. Only that king who is possessed of wisdom and courage, and who is conversant with the science of chastisement, can protect a kingdom. He, on the other hand, who is without energy and intelligence, and who is not versed in the great science, is incompetent to bear the burthen of sovereignty. Aided by ministers of handsome features and good birth, clever in business, devoted to their master, and possessed of great learning, thou shouldst examine the hearts and acts of all men including the very ascetics in the forests. Conducting thyself thus, thou wilt be able to learn the duties of all orders of men. That will aid thee in observing thy own duties, whether when thou art in thy country or when thou repairest to other realms. Amongst these three objects, viz., Virtue, Profit, and Pleasure, Virtue is the foremost. He that is of virtuous soul obtains great happiness both here and hereafter. If men be treated with honour, they can abandon (for the sake of the honour thou mayst give them) their very wives and sons. By attaching good men to himself (by doing good offices unto them), by gifts, sweet words, heedfulness and purity of behaviour, a king may win great prosperity. Do not, therefore, O Mandhatri, be heedless to these qualities and acts. The king should never be heedless in looking after his own laches, as also after those of his foes. He should act in such a way that his foes may not be able to detect his laches, and he should himself assail them when theirs are visible. This is the way in which Vasava, and Yama, and Varuna, and all the great royal sages have acted. Do thou observe the same conduct. Do thou, O great king, adopt this behaviour which was followed by those royal sages. Do thou soon, O bull of Bharata's race, adept this heavenly road. The gods, the Rishis, the Pitris, and the Gandharvas, possessed of great energy, sing the praises, both here and hereafter, of that king whose conduct is righteous.'
"Bhishma continued, 'Thus addressed by Utathya, O Bharata, Mandhatri, unhesitatingly did as he was directed, and became the sole lord of the wide earth. Do thou also, O king, act righteously like Mandhatri. Thou wilt then, after ruling the earth, obtain an abode in heaven.'"

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Footnotes

199:1 The address Bharatarshabha is misplaced, seeing that it is Utathya who is speaking and Mandhatri who is listening. The sense of the verse is that it is the king who causes the age, for if he acts righteously, the age that sets in is Krita; if, on the other hand, he acts sinfully, he causes the Kali age to set in; etc. etc.
199:2 He who protects Weakness wins heaven, while he who persecutes it goes to bell. Weakness, thus, is a great thing. Its power, so to say, is such that it can lead to heaven and hell everyone with whom it may come into contact.
199:3 The keeper of a cow has to wait, till it calves, for milk.
200:1 The sense is, I suppose, that if the king be overtaken by destruction, his officers also do not escape.
200:2 Rajnah, Nilakantha thinks, is an accusative plural.
200:3 Some texts read Saranikan, meaning traders that make journeys and voyages.
200:4 The king is God (incarnate) unto all righteous men, because they may expect everything from him. As regards the second line, the meaning depends upon bharati, which as the commentator explains means, "obtains affluence or prosperity." For Patukah some texts read Pavakah. The meaning then would be "becomes as a fire," i.e., destroys his own roots, or, probably, becomes destructive to others."

 

Book 12
Chapter 92

 

 

 1 kālavarṣī ca parjanyo dharmacārī ca pārthivaḥ
      saṃpad yadaiṣā bhavati sā bibharti sukhaṃ prajāḥ
  2 yo na jānāti nirhantuṃ vastrāṇāṃ rajako malam
      raktāni vā śodhayituṃ yathā nāsti tathaiva saḥ
  3 evam eva dvijendrāṇāṃ kṣatriyāṇāṃ viśām api
      śūdrāś caturṇāṃ varṇānāṃ nānā karmasv avasthitāḥ
  4 karma śūdre kṛṣir vaiśye daṇḍanītiś ca rājani
      brahmacaryaṃ tapo mantrāḥ satyaṃ cāpi dvijātiṣu
  5 teṣāṃ yaḥ kṣatriyo veda vastrāṇām iva śodhanam
      śīladoṣān vinirhantuṃ sa pitā sa prajāpatiḥ
  6 kṛtaṃ tretā dvāparaś ca kaliś ca bharatarṣabha
      rājavṛttāni sarvāṇi rājaiva yugam ucyate
  7 cāturvarṇyaṃ tathā vedāś cāturāśramyam eva ca
      sarvaṃ pramuhyate hy etad yadā rājā pramādyati
  8 rājaiva kartā bhūtānāṃ rājaiva ca vināśakaḥ
      dharmātmā yaḥ sa kartā syād adharmātmā vināśakaḥ
  9 rājño bhāryāś ca putrāś ca bāndhavāḥ suhṛdas tathā
      sametya sarve śocanti yadā rājā pramādyati
  10 hastino 'śvāś ca gāvaś cāpy uṣṭrāśvatara gardabhāḥ
     adharmavṛtte nṛpatau sarve sīdanti pārthiva
 11 dur balārthaṃ balaṃ sṛṣṭaṃ dhātrā māndhātar ucyate
     abalaṃ tan mahad bhūtaṃ yasmin sarvaṃ pratiṣṭhitam
 12 yac ca bhūtaṃ sa bhajate bhūtā ye ca tad anvayāḥ
     adharmasthe hi nṛpatau sarve sīdanti pārthiva
 13 dur balasya hi yac cakṣur muner āśīviṣasya ca
     aviṣahya tamaṃ manye mā sma dur balam āsadaḥ
 14 dur balāṃs tāta budhyethā nityam evāvimānitān
     mā tvāṃ dur balacakṣūṃṣi pradaheyuḥ sa bāndhavam
 15 na hi dur baladagdhasya kule kiṃ cit prarohati
     āmūlaṃ nirdahaty eva mā sma dur balam āsadaḥ
 16 abalaṃ vai balāc chreyo yac cāti balavad balam
     balasyābala dagdhasya na kiṃ cid avaśiṣyate
 17 vimānito hatotkruṣṭas trātāraṃ cen na vindati
     amānuṣa kṛtas tatra daṇḍo hanti narādhipam
 18 mā sma tāta bale stheyā bādhiṣṭhā māpi dur balam
     mā tvā dur balacakṣūṃṣi dhakṣyanty agnir ivāśrayam
 19 yāni mithyābhiśastānāṃ patanty aśrūṇi rodatām
     tāni putrān paśūn ghnanti teṣāṃ mithyābhiśāsatām
 20 yadi nātmani putreṣu na cet pautreṣu naptṛṣu
     na hi pāpaṃ kṛtaṃ karma sadyaḥ phalati gaur iva
 21 yatrābalo vadhyamānas trātāraṃ nādhigacchati
     mahān daivakṛtas tatra daṇḍaḥ patati dāruṇaḥ
 22 yuktā yadā jānapadā bhikṣante brāhmaṇā iva
     abhīkṣṇaṃ bhikṣudoṣeṇa rājānaṃ ghnanti tādṛśāḥ
 23 rājño yadā janapade bahavo rājapūruṣāḥ
     anayenopavartante tad rājñaḥ kilbiṣaṃ mahat
 24 yadā yuktā nayanty arthān kāmād arthavaśena vā
     kṛpaṇaṃ yācamānānāṃ tad rājño vaiśasaṃ mahat
 25 mahāvṛkṣo jāyate vardhate ca; taṃ caiva bhūtāni samāśrayanti
     yadā vṛkṣaś chidyate dahyate vā; tadāśrayā aniketā bhavanti
 26 yadā rāṣṭre dharmam agryaṃ caranti; saṃskāraṃ vā rājaguṇaṃ bruvāṇāḥ
     tair evādharmaś carito dharmamohāt; tūrṇaṃ jahyāt sukṛtaṃ duṣkṛtaṃ ca
 27 yatra pāpā jyāyamānāś caranti; satāṃ kalir vindati tatra rājñaḥ
     yadā rājā śāsti narān naśiṣyān; na tad rājñya vardhate bhūmipāla
 28 yaś cāmātyaṃ mānayitvā yathārhaṃ; mantre ca yuddhe ca nṛpo niyujñyāt
     pravardhate tasya rāṣṭraṃ nṛpasya; bhuṅkte mahīṃ cāpy akhilāṃ cirāya
 29 atrāpi sukṛtaṃ karma vācaṃ caiva subhāṣitām
     samīkṣya pūjayan rājā dharmaṃ prāpnoty anuttamam
 30 saṃvibhajya yadā bhuṅkte na cānyān avamanyate
     nihanti balinaṃ dṛptaṃ sa rājño dharma ucyate
 31 trāyate hi yadā sarvaṃ vācā kāyena karmaṇā
     putrasyāpi na mṛṣyec ca sa rājño dharma ucyate
 32 yadā śāraṇikān rājā putra vat parirakṣati
     bhinatti na ca maryādāṃ sa rājño dharma ucyate
 33 yadāpta dakṣiṇair yajñair yajate śraddhayānvitaḥ
     kāmadveṣāv anādṛtya sa rājño dharma ucyate
 34 kṛpaṇānātha vṛddhānāṃ yadāśru vyapamārṣṭi vai
     harṣaṃ saṃjanayan nṝṇāṃ sa rājño dharma ucyate
 35 vivardhayati mitrāṇi tathārīṃś cāpakarṣati
     saṃpūjayati sādhūṃś ca sa rājño dharma ucyate
 36 satyaṃ pālayati prāptyā nityaṃ bhūmiṃ prayacchati
     pūjayaty atithīn bhṛtyān sa rājño dharma ucyate
 37 nigrahānugrahau cobhau yatra syātāṃ pratiṣṭhitau
     asmiṁl loke pare caiva rājā tat prāpnute phalam
 38 yamo rājā dhārmikāṇāṃ māndhātaḥ parameśvaraḥ
     saṃyacchan bhavati prāṇān na saṃyacchaṃs tu pāpakaḥ
 39 ṛtvik purohitācāryān satkṛtyānavamanya ca
     yadā samyak pragṛhṇāti sa rājño dharma ucyate
 40 yamo yacchati bhūtāni sarvāṇy evāviśeṣataḥ
     tasya rājñānukartavyaṃ yantavyā vidhivat prajāḥ
 41 sahasrākṣeṇa rājā hi sarva evopamīyate
     sa paśyati hi yaṃ dharmaṃ sa dharmaḥ puruṣarṣabha
 42 apramādena śikṣethāḥ kṣamāṃ buddhiṃ dhṛtiṃ matim
     bhūtānāṃ sattvajijñāsāṃ sādhv asādhu ca sarvadā
 43 saṃgrahaḥ sarvabhūtānāṃ dānaṃ ca madhurā ca vāk
     paurajānapadāś caiva goptavyāḥ svā yathā prajāḥ
 44 na jātv adakṣo nṛpatiḥ prajāḥ śaknoti rakṣitum
     bharo hi sumahāṃs tāta rājyaṃ nāma suduṣkaram
 45 tad daṇḍavin nṛpaḥ prājñaḥ śūraḥ śaknoti rakṣitum
     na hi śakyam adaṇḍena klībenābuddhināpi vā
 46 abhirūpaiḥ kule jātair dakṣair bhaktair bahuśrutaiḥ
     sarvā buddhīḥ parīkṣethās tāpasāśramiṇām api
 47 tatas tvaṃ sarvabhūtānāṃ dharmaṃ vetsyasi vai param
     svadeśe paradeśe vā na te dharmo vinaśyati
 48 dharmaś cārthaś ca kāmaś ca dharma evottaro bhavet
     asmiṁl loke pare caiva dharmavit sukham edhate
 49 tyajanti dārān prāṇāṃś ca manuṣyāḥ pratipūjitāḥ
     saṃgrahaś caiva bhūtānāṃ dānaṃ ca madhurā ca vāk
 50 apramādaś ca śaucaṃ ca tāta bhūtikaraṃ mahat
     etebhyaś caiva māndhātaḥ satataṃ mā pramādithāḥ
 51 apramatto bhaved rājā chidradarśī parātmanoḥ
     nāsya chidraṃ paraḥ paśyec chidreṣu param anviyāt
 52 etad vṛttaṃ vāsavasya yamasya varuṇasya ca
     rājarṣīṇāṃ ca sarveṣāṃ tat tvam apy anupālaya
 53 tat kuruṣva mahārāja vṛttaṃ rājarṣisevitam
     ātiṣṭha divyaṃ panthānam ahnāya bharatarṣabha
 54 dharmavṛttaṃ hi rājānaṃ pretya ceha ca bhārata
     devarṣipitṛgandharvāḥ kīrtayanty amitaujasaḥ
 55 sa evam ukto māndhātā tenotathyena bhārata
     kṛtavān aviśaṅkas tad ekaḥ prāpa ca medinīm
 56 bhavān api tathā samyaṅ māndhāteva mahīpatiḥ
     dharmaṃ kṛtvā mahīṃ rakṣan svarge sthānam avāpsyas

SECTION XCII

"Yudhishthira said, 'How should a righteous king, who is desirous of adhering to a course of righteousness, behave? I ask thee this, O foremost of men! Answer me, O Grandsire!'
"Bhishma said, 'In this connection is cited the old story of what Vamadeva gifted with great intelligence and acquainted with the true import of everything sang in ancient time. Once upon a time, king Vasumanas, possessed of knowledge and fortitude and purity of behaviour, asked the great Rishi Vamadeva of high ascetic merit, saying, 'Instruct me, O holy one, in words fraught with righteousness and of grave impart, as to the conduct to be observed by me so that I may not fall away from the duties prescribed for me.' Unto him of a golden complexion and seated at his ease like Yayati, son of Nahusha, that foremost of ascetics, viz., Vamadeva, of great energy, said as follows:
"Vamadeva said, 'Do thou act righteously. There is nothing superior to righteousness. Those kings that are observant of righteousness, succeed in conquering the whole earth. That king who regards righteousness to be the most efficacious means for accomplishing his objects, and who acts according to the counsels of those that are righteous, blazes forth with righteousness. That king who disregards righteousness and desires to act with brute force, soon falls away from righteousness and loses both Righteousness and Profit. That king who acts according to the counsels of a vicious and sinful minister becomes a destroyer of righteousness and deserves to be slain by his subjects with all his family. Indeed, he very soon meets with destruction. That king who is incompetent to discharge the duties of state-craft, who is governed by caprice in all his acts, and who indulges in brag, soon meets with destruction even if he happens to be ruler of the whole earth. That king, on the other hand, who is desirous of prosperity, who is free from malice, who has his senses under control, and who is gifted with intelligence, thrives in affluence like the ocean swelling with the waters discharged into it by a hundred streams. He should never consider himself to have a sufficiency of virtue, enjoyments, wealth, intelligence, and friends. Upon these depends the conduct of the world. By listening to these counsels, a king obtains fame', achievements, prosperity, and subjects. Devoted to virtue, that king who seeks the acquisition of virtue and wealth by such means, and who begins all his measures after reflecting upon their objects, succeeds in obtaining great prosperity. That king who is illiberal, and without affection, who afflicts his subjects by undue chastisements, and who is rash in his acts, soon meets with destruction. That king who is not gifted with intelligence fails to see his own faults. Covered with infamy here, he sinks into hell hereafter. If the king gives proper honour to them that deserve it, makes gifts, and recognises the value of sweet speeches by himself uttering them on all occasions, his subjects then dispel the calamities that overtake him, as if these had fallen upon themselves. That king who has no instructor in the ways of righteousness and who never asks others for counsels, and who seeks to acquire wealth by means that caprice suggests, never succeeds in enjoying
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happiness long. That king, on the other hand, who listens to the instructions of his preceptors in matters connected with virtue, who supervises the affairs of his kingdom himself, and who in all his acquisitions is guided by considerations of virtue, succeed in enjoying happiness for a long time.'" 1

 

 

 

Book 12
Chapter 93

 

 

1 kathaṃ dharme sthātum icchan rājā varteta dhārmikaḥ
      pṛcchāmi tvā kuruśreṣṭha tan me brūhi pitā maha
  2 atrāpy udāharantīmam itihāsaṃ purātanam
      gītaṃ dṛṣṭārthatattvena vāmadevena dhīmatā
  3 rājā vasu manā nāma kausalyo balavāñ śuciḥ
      maharṣiṃ paripapraccha vāmadevaṃ yaśo vinam
  4 dharmārthasahitaṃ vākyaṃ bhagavann anuśādhi mām
      yena vṛttena vai tiṣṭhan na cyaveyaṃ svadharmataḥ
  5 tam abravīd vāmadevas tapasvī japatāṃ varaḥ
      hemavarṇam upāsīnaṃ yayātim iva nāhuṣam
  6 dharmam evānuvartasva na dharmād vidyate param
      dharme sthitā hi rājāno jayanti pṛthivīm imām
  7 arthasiddheḥ paraṃ dharmaṃ manyate yo mahīpatiḥ
      ṛtāṃ ca kurute buddhiṃ sa dharmeṇa virocate
  8 adharmadarśī yo rājā balād eva pravartate
      kṣipram evāpayāto 'smād ubhau prathamamadhyamau
  9 asat pāpiṣṭha sacivo vadhyo lokasya dharmahā
      sahaiva parivāreṇa kṣipram evāvasīdati
  10 arthānām ananuṣṭhātā kāmacārī vikatthanaḥ
     api sarvāṃ mahīṃ labdhvā kṣipram eva vinaśyati
 11 athādadānaḥ kalyāṇam anasūyur jitendriyaḥ
     vardhate matimān rājā srotobhir iva sāgaraḥ
 12 na pūrṇo 'smīti manyeta dharmataḥ kāmato 'rthataḥ
     buddhito mitra taś cāpi satataṃ vasudhādhipaḥ
 13 eteṣv eva hi sarveṣu lokayātrā pratiṣṭhitā
     etāni śṛṇvaṁl labhate yaśaḥ kīrtiṃ śriyaḥ prajāḥ
 14 evaṃ yo dharmasaṃrambhī dharmārthaparicintakaḥ
     arthān samīkṣyārabhate sa dhruvaṃ mahad aśnute
 15 adātā hy anati sneho daṇḍenāvartayan prajāḥ
     sāhasa prakṛtīrājā kṣipram eva vinaśyati
 16 atha pāpaṃ kṛtaṃ buddhyā na ca paśyaty abuddhi mān
     akīrtyāpi samāyukto mṛto narakam aśnute
 17 atha mānayitur dātuḥ śuklasya rasavedinaḥ
     vyasanaṃ svam ivotpannaṃ vijighāṃsanti mānavāḥ
 18 yasya nāsti gurur dharme na cānyān anupṛcchati
     sukhatantro 'rthalābheṣu naciraṃ mahad aśnute
 19 guru pradhāno dharmeṣu svayam arthānvavekṣitā
     dharmapradhāno lokeṣu suciraṃ mahad aśnute

 

SECTION XCIII

"Vamadeva continued, 'When the king, who is powerful, acts unrighteously towards the weak, they who take their birth in his race imitate the same conduct. Others, again, imitate that wretch who sets sin agoing. Such imitation of the man ungoverned by restraints soon brings destruction upon the kingdom. The conduct of a king who is observant of his proper duties, is accepted by men in general as a model for imitation. The conduct, however, of a king who falls away from his duties, is not tolerated by his very kinsfolk. That rash king who, disregarding the injunctions laid down in the scriptures, acts with highhandedness in his kingdom, very soon meets with destruction. That Kshatriya who does not follow the conduct observed from days of old by other Kshatriyas. conquered or unconquered, is said to fall away from Kshatriya duties. Having seized in battle a royal foe that did some good to the conqueror on a former occasion, that king who does not, actuated by malice, pay him honours, is said to fall away from Kshatriya duties. The king should display his power, live cheerfully, and do what is necessary in seasons of danger. Such a ruler becomes the beloved of all creatures and never falls away from prosperity. If thou doest disservice to any person, thou shouldst, when the turn comes, do him service. One who is not loved becomes an object of love, if he does what is agreeable. Untruthful speeches should be avoided. Thou shouldst do good to others without being solicited. Thou shouldst never abandon righteousness from lust or wrath or malice. Do not give harsh answers when questioned by anybody. Do not utter undignified speeches. Never be in a hurry to do anything. Never indulge in malice. By such means is a foe won over. Do not give way to exclusive joy when anything agreeable occurs, nor suffer thyself to be overwhelmed with sorrow when anything disagreeable occurs. Never indulge in grief when thy pecuniary resources are exhausted, and always remember the duty of doing good to thy subjects. That king who always does what is agreeable by virtue of his disposition achieves success in all his measures and is never shorn of prosperity. The king should always, with heedfulness, cherish that devoted servant who abstains from doing what is injurious to his master and who always does what is for his good. He should appoint in all great affairs persons that have subjugated their senses,
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that are devotedly loyal and of pure behaviour, and that are possessed of ability. That person, who by the possession of such qualifications pleases the king and who is never heedless in taking care of the interests of his master should be appointed by the king in the affairs of his kingdom. On the other hand, the king becomes divested of prosperity by appointing to important offices men that are fools and slaves of their senses, that are covetous and of disrespectable conduct, that are deceitful and hypocritical, that are malicious, wicked-souled, and ignorant, that are low-minded, and addicted to drink, gambling, women, and hunting. That king, who, first protecting his own self, protects others that deserve protection, feels the satisfaction of finding his subjects growing in prosperity. Such a king succeeds also in obtaining greatness. A king should, by secret agents that are devoted to him, watch the conduct and acts of other kings. By such means can he obtain superiority. Having injured a powerful king, one should not comfort himself with the thought that he (the injurer) lives at a great distance from the injured. Such a king when injured falls upon the injurer like the hawk swooping down upon its prey, in moments of heedlessness. A king whose power has been consolidated and who is confident of his own strength, should assail a neighbour who is weaker than himself but never one that is stronger. A king who is devoted to virtue, having acquired the sovereignty of the earth by prowess, should protect his subjects righteously and slaughter foes in battle. Everything belonging to this world is destined to destruction. Nothing here is durable. For this reason, the king, adhering to righteousness, should protect his subjects righteously. The defence of forts, battle, administration of justice, consultations on questions of policy, and keeping the subjects in happiness, these five acts contribute to enlarge the dominions of a king. That king who takes proper care of these is regarded to be the best of kings. By always attending to these, a king succeeds in protecting his kingdom. It is impossible, however, for one man to supervise all these matters at all times. Making over such supervision to his ministers, a King may govern the earth for ever. 1 The people make such a person their king who is liberal, who shares all objects of enjoyment with others, who is possessed of a mild disposition, who is of pure behaviour, and who will never abandon his subjects. He is obeyed in the world who, having listened to counsels of wisdom, accepts them, abandoning his own opinions. That king who does not tolerate the counsels of a well-wisher in consequence of their opposition to his own views, who listens with inattention to what is said unto him in opposition to his views, and who does not always follow the conduct of high and noble persons conquered or unconquered, is said to fall away from the duties of Kshatriyas. From ministers that have once been chastised, from women in especial, from mountains and inaccessible regions, from elephants and horses and reptiles, the king should always, with heedfulness, protect his own self. 2 That king who, abandoning his chief ministers, makes favourites
p. 205
of low persons, soon falls into distress, and never succeeds in compassing the (intended) ends of his measures. That king of infirm soul, who, yielding to the influence of wrath and malice, does not love and honour those amongst his kinsmen that are possessed of good qualities, is said to live on the very verge of destruction. That king, who attaches to himself accomplished persons by doing good to them even though he may not like them at heart, succeeds in enjoying fame for ever. Thou shouldst never impose taxes unseasonably. Thou shouldst not be grieved at the occurrence of anything disagreeable, nor rejoice exceedingly at anything agreeable. Thou shouldst always set thyself to the accomplishment of good acts. Who amongst the dependent kings is truly devoted to thee, and who is loyal to thee from fear, and who amongst them has faults, should always be ascertained by thee. The king, even if he be powerful, should trust them that are weak, for in moments of heedlessness the weak may assail the powerful like a flock of vultures seizing their prey. A man of sinful soul seeks to injure his master even if the latter be sweet-speeched and possessed of every accomplishment. Do not, therefore, place thy confidence upon such men. Nahusha's son Yayati, in declaring the mysteries of king-craft, said that a person engaged in ruling men should slay even foes that are contemptible.'"

 

Book 12
Chapter 94

 

 

 

1 yatrādharmaṃ praṇayate dur bale balavat taraḥ
      tāṃ vṛttim upajīvanti ye bhavanti tad anvayāḥ
  2 rājānam anuvartante taṃ pāpābhipravartakam
      avinīta manuṣyaṃ tat kṣipraṃ rāṣṭraṃ vinaśyati
  3 yadvṛttim upajīvanti prakṛtisthasya mānavāḥ
      tad eva viṣamasthasya svajano 'pi na mṛṣyate
  4 sāhasa prakṛtir yatra kurute kiṃ cid ulbaṇam
      aśāstralakṣaṇo rājā kṣipram eva vinaśyati
  5 yo 'tyantācaritāṃ vṛttiṃ kṣatriyo nānuvartate
      jitānām ajitānāṃ ca kṣatradharmād apaiti saḥ
  6 dviṣantaṃ kṛtakarmāṇaṃ gṛhītvā nṛpatī raṇe
      yo na mānayate dveṣāt kṣatradharmād apaiti saḥ
  7 śaktaḥ syāt sumukho rājā kuryāt kāruṇyam āpadi
      priyo bhavati bhūtānāṃ na ca vibhraśyate śriyaḥ
  8 apriyaṃ yasya kurvīta bhūyas tasya priyaṃ caret
      nacireṇa priyaḥ sa syād yo 'priyaḥ priyam ācaret
  9 mṛṣāvādaṃ pariharet kuryāt priyam ayācitaḥ
      na ca kāmān na saṃrambhān na dveṣād dharmam utsṛjet
  10 nāpatrapeta praśneṣu nābhibhavyāṃ giraṃ sṛjet
     na tvareta na cāsūyet tathā saṃgṛhyate paraḥ
 11 priye nātibhṛśaṃ hṛṣyed apriye na ca saṃjvaret
     na muhyed arthakṛcchreṣu prajāhitam anusmaran
 12 yaḥ priyaṃ kurute nityaṃ guṇato vasudhādhipaḥ
     tasya karmāṇi sidhyanti na ca saṃtyajyate śriyā
 13 nivṛttaṃ pratikūlebhyo vartamānam anupriye
     bhaktaṃ bhajeta nṛpatis tad vai vṛttaṃ satām iha
 14 aprakīrṇendriyaṃ prājñam atyantānugataṃ śucim
     śaktaṃ caivānuraktaṃ ca yuñjyān mahati karmaṇi
 15 evam eva guṇair yukto yo na rajyati bhūmipam
     bhartur artheṣv asūyantaṃ na taṃ yuñjīta karmaṇi
 16 mūḍham aindriyakaṃ lubdham anārya caritaṃ śaṭham
     anatītopadhaṃ hiṃsraṃ dur buddhim abahuśrutam
 17 tyaktopāttaṃ madya rataṃ dyūtastrī mṛgayā param
     kārye mahati yo yuñjyād dhīyate sa nṛpaḥ śriyaḥ
 18 rakṣitātmā tu yo rājā rakṣyān yaś cānurakṣati
     prajāś ca tasya vardhante dhruvaṃ ca mahad aśnute
 19 ye ke cid bhūmipatayas tān sarvān anvavekṣayet
     suhṛdbhir anabhikhyātais tena rājā na riṣyate
 20 apakṛtya balasthasya dūrastho 'smīti nāśvaset
     śyenānucaritair hy ete nipatanti pramādyataḥ
 21 dṛḍhamūlas tv aduṣṭātmā viditvā balam ātmanaḥ
     abalān abhiyuñjīta na tu ye balavat tarāḥ
 22 vikrameṇa mahīṃ labdhvā prajā dharmeṇa pālayan
     āhave nidhanaṃ kuryād rājā dharmaparāyaṇaḥ
 23 maraṇāntam idaṃ sarvaṃ neha kiṃ cid anāmayam
     tasmād dharme sthito rājā prajā dharmeṇa pālayet
 24 rakṣādhikaraṇaṃ yuddhaṃ tathā dharmānuśāsanam
     mantracintyaṃ sukhaṃ kāle pañcabhir vardhate mahī
 25 etāni yasya guptāni sa rājā rājasattama
     satataṃ vartamāno 'tra rājā bhuṅkte mahīm imām
 26 naitāny ekena śakyāni sātatyenānvavekṣitum
     eteṣv āptān pratiṣṭhāpya rājā bhuṅkte mahīṃ ciram
 27 dātāraṃ saṃvibhaktāraṃ mārdavopagataṃ śucim
     asaṃtyakta manuṣyaṃ ca taṃ janāḥ kurvate priyam
 28 yas tu niḥśreyasaṃ jñātvā jñānaṃ tat pratipadyate
     ātmano matam utsṛjya taṃ loko 'nuvidhīyate
 29 yo 'rthakāmasya vacanaṃ prātikūlyān na mṛṣyate
     śṛṇoti pratikūlāni vi manā nacirād iva
 30 agrāmyacaritāṃ buddhim atyantaṃ yo na budhyate
     jitānām ajitānāṃ ca kṣatradharmād apaiti saḥ
 31 mukhyān amātyān yo hitvā nihīnān kurute priyān
     sa vai vyasanam āsādya gādha mārto na vindati
 32 yaḥ kalyāṇa guṇāñ jñātīn dveṣān naivābhimanyate
     adṛḍhātmā dṛḍhakrodho nāsyārtho ramate 'ntike
 33 atha yo guṇasaṃpannān hṛdayasyāpriyān api
     priyeṇa kurute vaśyāṃś ciraṃ yaśasi tiṣṭhati
 34 nākāle praṇayed arthān nāpriye jātu saṃjvaret
     priye nātibhṛśaṃ hṛṣyed yujyetārogya karmaṇi
 35 ke mānuraktā rājānaḥ ke bhayāt samupāśritāḥ
     madhyastha doṣāḥ ke caiṣām iti nityaṃ vicintayet
 36 na jātu balavān bhūtvā dur bale viśvaset kva cit
     bhāruṇḍa sadṛśā hy ete nipatanti pramādyataḥ
 37 api sarvair guṇair yuktaṃ bhartāraṃ priyavādinam
     abhidruhyati pāpātmā tasmād dhi vibhiṣej janāt
 38 etāṃ rājopaniṣadaṃ yayātiḥ smāha nāhuṣaḥ
     manuṣyavijaye yukto hanti śatrūn anuttamān

 

SECTION XCIV

"Vamadeva said, 'The king should win victories without battles. Victories achieved by battles are not spoken of highly. O monarch, by the wise. When the sovereign's own power has not been confirmed, he should not seek to make new acquisitions. It is not proper that a king whose power has not been consolidated should seek to make such acquisitions. The power of that king whose dominions are wide and abound with wealth, whose subjects are loyal and contented, and who has a large number of officers, is said to be confirmed. That king whose soldiery are contented, gratified (with pay and prize), and competent to deceive foes can with even a small force subjugate the whole earth. The power of that king whose subjects, whether belonging to the cities or the provinces, have compassion for all creatures, and possessed of wealth and grain, is said to be confirmed. When the king thinks that his power is greater than that of a foe, he should then, aided by his intelligence, seek to acquire the latter's territories and wealth. A king whose resources are increasing, who is compassionate unto all creatures, who never loses any time by procrastination, and who is careful in protecting, his own self, succeeds in earning advancement. That king who behaves deceitfully towards his own people
p. 206
that have not been guilty of any fault, shears his own self like a person cutting down a forest with an axe. If the king does not always attend to the task of slaying his foes, the latter do not diminish. That king, again, who knows how to kill his own temper finds no enemies. If the king be possessed of wisdom, he would never do any act that is disapproved by good men. He would, on the other hand, always engage himself in such acts as would lead to his own benefit and that of others. That king who, having accomplished all his duties, becomes happy in the approbation of his own conscience, has never to incur the reproach of others and indulge in regrets. That king who observes such conduct towards men succeeds in subjugating both the worlds and enjoy the fruits of victory.'
"Bhishma continued, 'Thus addressed by Vamadeva, king Vasumana did as he was directed. Without doubt, thyself also, following these counsels, shalt succeed in conquering both the worlds.'"

 

 

Book 12
Chapter 95

 

 

 1 ayuddhenaiva vijayaṃ vardhayed vasudhādhipaḥ
      jaghanyam āhur vijayaṃ yo yuddhena narādhipa
  2 na cāpy alabdhaṃ lipseta mūle nātidṛḍhe sati
      na hi dur balamūlasya rājño lābho vidhīyate
  3 yasya sphīto janapadaḥ saṃpannaḥ priya rājakaḥ
      saṃtuṣṭapuṣṭasacivo dṛḍhamūlaḥ sa pārthivaḥ
  4 yasya yodhāḥ susaṃtuṣṭāḥ sāntvitāḥ sūpadhāsthitāḥ
      alpenāpi sa daṇḍena mahīṃ jayati bhūmipaḥ
  5 paurajānapadā yasya svanuraktāḥ supūjitāḥ
      sadhanā dhānyavantaś ca dṛḍhamūlaḥ sa pārthivaḥ
  6 prabhāvakālāv adhikau yadā manyeta cātmanaḥ
      tadā lipseta medhā vī parabhūmiṃ dhanāny uta
  7 bhogeṣv adayamānasya bhūteṣu ca dayā vataḥ
      vardhate tvaramāṇasya viṣayo rakṣitātmanaḥ
  8 takṣaty ātmānam evaiṣa vanaṃ paraśunā yathā
      yaḥ samyag vartamāneṣu sveṣu mithyā pravartate
  9 na vai dviṣantaḥ kṣīyante rājño nityam api ghnataḥ
      krodhaṃ niyantuṃ yo veda tasya dveṣṭā na vidyate
  10 yad ārya janavidviṣṭaṃ karma tan nācared budhaḥ
     yat kalyāṇam abhidhyāyet tatrātmānaṃ niyojayet
 11 nainam anye 'vajānanti nātmanā paritapyate
     kṛtyaśeṣeṇa yo rājā sukhāny anububhūṣati
 12 idaṃ vṛttaṃ manuṣyeṣu vartate yo mahīpatiḥ
     ubhau lokau vinirjitya vijaye saṃpratiṣṭhate
 13 ity ukto vāmadevena sarvaṃ tat kṛtavān nṛpaḥ
     tathā kurvaṃs tvam apy etau lokau jetā na saṃśayaḥ

SECTION XCV

"Yudhishthira said, 'If a Kshatriya desires to subjugate another Kshatriya in battle, how should the former act in the matter of that victory? Questioned by me, do thou answer it.'
"Bhishma said, 'The king, with or without an army at his back, entering the dominions of the king he would subjugate, should say unto all the people, 'I am your king. I shall always protect you. Give me the just tribute or encounter me in battle.' If the people accept him for their king, there need not be any fighting. If, without being Kshatriyas by birth, they show signs of hostility, they should then, observant as they are of practices not laid down for them, be sought to be restrained by every means. People of the other orders do take up arms (for resisting the invader) if they behold the Kshatriya unarmed for fight, incapable of protecting himself, and making too much of the enemy.' 1
"Yudhishthira said 'Tell me, O grandsire, how that Kshatriya king should conduct himself in fight who advances against another Kshatriya king.'
"Bhishma said, 'A Kshatriya must not put on armour for fighting a Kshatriya unclad in mail. One should fight one, and abandon the opponent when the latter becomes disabled. 2 If the enemy comes clad in mail, his
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opponent also should put on mail. If the enemy advances backed by an army, one should, backed by an army, challenge him to battle. If the enemy fights aided by deceit, he should be met with the aid of deceit. If, on the other hand, he fights fairly, he should be resisted with fair means. One should not on horseback proceed against a car-warrior. A car-warrior should proceed against a car-warrior. When an antagonist has fallen into distress, he should not be struck; nor should one that has been frightened, nor one that has been vanquished. 1 Neither poisoned nor barbed arrows should be used. These are the weapons of the wicked. One should fight righteously, without yielding to wrath or desiring to slay. A weak or wounded man should not be slain, or one that is sonless; or one whose weapon has been broken; or one that has fallen into distress; or one whose bow-string has been cut; or one that has lost his vehicle. A wounded opponent should either be sent to his own home, or, if brought to the victor's quarters, should have his wounds attended to by skilful surgeons. When in consequence of a quarrel between righteous kings, a righteous warrior falls into distress, (his wounds should be attended to and) when cured he should be set at liberty. This is the eternal duty. Manu himself, the son of the Self-born (Brahman), has said that battles should be fought fairly. The righteous should always act righteously towards those that are righteous. They should adhere to righteousness without destroying it. If a Kshatriya, whose duty it is to fight righteously, wins a victory by unrighteous means, he becomes sinful. Of deceitful conduct, such a person is said to slay his own self. Such is the practice of those that are wicked. Even he that is wicked should be subdued by fair means. It is better to lay down life itself in the observance of righteousness than to win victory by sinful means. Like a cow, O king, perpetrated sin does not immediately produce its fruits. That sin overwhelms the perpetrator after consuming his roots and branches. A sinful person, acquiring wealth by sinful means, rejoices greatly. But the sinner, gaining advancement by sinful ways, becomes wedded to sin. Thinking that virtue has no efficacy, he jeers at men of righteous behaviour. Disbelieving in virtue, he at last meets with destruction. Though enmeshed in the noose of Varuna, he still regards himself immortal. Like unto a large leathern bag puffed up with wind, the sinner dissociates himself entirely from virtue. Soon, however, he disappears like a tree on the riverside washed away with its very roots. Then people, beholding him resemble an earthen pot broken on a stony surface, speak of him as he deserves. The king should, therefore, seek both victory and the enhancement of his resources, by righteous means.'"

Footnotes

206:1 The sense is that although it is laid down that kings should fight with those only that are of the kingly order, yet when the Kshatriyas do not arm themselves for resisting an invader, or other orders may fight for putting down those that so arm themselves against the kings.
206:2 The Bengal reading of this verse, which I adopt, is better than the Bombay reading. The Bengal reading is more consistent with what follows in verse 8. If the Bombay reading be adopted, the translation would run thus:--"One should not fight a Kshatriya in battle unless he has put on armour. One should fight with one, after challenging in those words--'Shoot, for I am shooting at thee." K.P. Singh's rendering is substantially correct. The Burdwan version, as usual, is wrong.
207:1 The distress referred to here is of being unhorsed or deprived of car or of weapons, etc.

(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguliji for the collection )