srimahabharat - (Book 12) Santi Parva - chapters 96 to 110

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 96

 

 

 

 1 atha yo vijigīṣeta kṣatriyaḥ kṣatriyaṃ yudhi
      kas tasya dharmyo vijaya etat pṛṣṭo bravīhi me
  2 sa sahāyo 'sahāyo vā rāṣṭram āgamya bhūmipaḥ
      brūyād ahaṃ vo rājeti rakṣiṣyāmi ca vaḥ sadā
  3 mama dharmyaṃ baliṃ dattakiṃ vā māṃ pratipatsyatha
      te cet tam āgataṃ tatra vṛṇuyuḥ kuśalaṃ bhavet
  4 te ced akṣatriyāḥ santo virudhyeyuḥ kathaṃ cana
      sarvopāyair niyantavyā vi karma sthā narādhipa
  5 aśaktaṃ kṣatriyaṃ matvā śastraṃ gṛhṇāty athāparaḥ
      trāṇāyāpy asamarthaṃ taṃ manyamānam atīva ca
  6 atha yaḥ kṣatriyo rājā kṣatriyaṃ pratyupāvrajet
      kathaṃ sa pratiyoddhavyas tan me brūhi pitā maha
  7 nāsaṃnaddho nākavaco yoddhavyaḥ kṣatriyo raṇe
      eka ekena vācyaś ca visṛjasva kṣipāmi ca
  8 sa cet saṃnaddha āgacchet saṃnaddhavyaṃ tato bhavet
      sa cet sa sainya āgacchet sa sainyas tam athāhvayet
  9 sa cen nikṛtyā yudhyeta nikṛtyā taṃ prayodhayet
      atha ced dharmato yudhyed dharmeṇaiva nivārayet
  10 nāśvena rathinaṃ yāyād udiyād rathinaṃ rathī
     vyasane na prahartavyaṃ na bhītāya jitāya ca
 11 neṣur lipto na karṇī syād asatām etad āyudham
     jayārtham eva yoddhavyaṃ na krudhyed ajighāṃsataḥ
 12 sādhūnāṃ tu mitho bhedāt sādhuś ced vyasanī bhavet
     savraṇo nābhihantavyo nānapatyaḥ kathaṃ cana
 13 bhagnaśastro vipannāśvaś chinnajyo hatavāhanaḥ
     cikitsyaḥ syāt svaviṣaye prāpyo vā svagṛhān bhavet
     nirvraṇo 'pi ca moktavya eṣa dharmaḥ sanātanaḥ
 14 tasmād dharmeṇa yoddhavyaṃ manuḥ svāyambhuvo 'bravīt
     satsu nityaṃ satāṃ dharmas tam āsthāya na nāśayet
 15 yo vai jayaty adharmeṇa kṣatriyo vardhamānakaḥ
     ātmānam ātmanā hanti pāpo nikṛtijīvanaḥ
 16 karma caitad asādhūnām asādhuṃ sādhunā jayet
     dharmeṇa nidhanaṃ śreyo na jayaḥ pāpakarmaṇā
 17 nādharmaś carito rājan sadyaḥ phalati gaur iva
     mūlāny asya praśākhāś ca dahan samanugacchati
 18 pāpena karmaṇo vittaṃ labdhvā pāpaḥ prahṛṣyati
     sa vardhamānaḥ steyena pāpaḥ pāpe prasajjati
 19 na dharmo 'stīti manvānaḥ śucīn avahasann iva
     aśraddadhāna bhāvāc ca vināśam upagacchati
 20 sa baddhovāruṇaiḥ pāśair amartya iva manyate
     mahādṛtir ivādhmātaḥ svakṛtena vivardhate
 21 tataḥ sa mūlo hriyate nadīkūlād iva drumaḥ
     athainam abhinindanti bhinnaṃ kumbham ivāśmani
     tasmād dharmeṇa vijayaṃ kāmaṃ lipseta bhūmipaḥ

 

SECTION XCVI

"Bhishma said, 'A king should never desire to subjugate the earth by unrighteous means, even if such subjugation would make him the sovereign of the whole earth. What king is there that would rejoice after obtaining victory by unfair means? A victory stained by unrighteousness is uncertain and never leads to heaven. Such a victory, O bull of Bharata's race, weakens both the king and the earth. A warrior whose armour has fallen off, or who begs for quarter, saying, 'I am thine' or joining his hands, or who has laid aside his weapon, may simply be seized but never slain. If a hostile king be vanquished by the troops of the invader, the latter should not himself fight his vanquished foe. On the other hand, he should bring him to his palace and persuade him for a whole year to say, 'I am thy slave!' Whether he says or does not say this, the vanquished foe, by living for a year in the house of his victor, gains a new lease of life. 1 If a king succeeds in bringing by force a maiden from the house of his vanquished foe, he should keep her for a year and ask her whether she would wed him or any one else. If she does not agree, she should then be sent back. He should behave similarly in respect of all other kinds of wealth (such as slave) that are acquired by force. The king should never appropriate the wealth confiscated from thieves and others awaiting execution. The kine taken front the enemy by force should be given away to the Brahmanas so that they may drink the milk of those animals. The bulls taken from the enemy should be set to agriculture work or returned to the enemy. 2 It is laid down that a king should fight one that is a king. One that is not a king should never strike one that is a king. If a Brahmana, desirous of peace, fearlessly goes between two contending armies, both should immediately abstain from fight. He would break an eternal rule that would slay or wound a Brahmana. If any Kshatriya breaks that rule, he would become a wretch of his order. In addition to this, that Kshatriya who destroys righteousness and transgresses all wholesome barriers does not deserve to be reckoned as a Kshatriya and should be driven from society. A king desirous of obtaining victory should never follow such conduct. What gain can be greater than victory won righteously? The excitable classes (of a kingdom recently conquered) should, without delay, be conciliated with soothing speeches and gifts. This is a good policy for the king to adopt. If instead of doing this, these men be sought to be governed with impolicy, they would then leave the kingdom and side with (the victor's) foes and wait for the accession of calamities (in order that they may then make head against the victor). Discontented men, watching for the calamities of the king, promptly side with the latter's foes. O monarch, in times of danger. An enemy should not be deceived by unfair means, nor should be wounded mortally. For, if struck mortally,
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his very life may pass away. 1 If a king possessed of little resources be gratified therewith, he would regard life alone to be much. 2 That king whose dominions are extensive and full of wealth, whose subjects are loyal, whose servants and officers are all contented, is said to have his roots firm. That king whose Ritwijas and priests and preceptors and others about him that are well-versed in all scriptures and deserving of honours are duly respected, is said to be conversant with the ways of the world. It was by such behaviour that Indra got the sovereignty of the world. It is by this behaviour that earthly kings succeed in obtaining the status of Indra. King Pratardana, subjugating his foes in a great battle, took all their wealth, including their very grain and medicinal herbs, but left their land untouched. King Divodasa, after subjugating his foes, brought away the very remnants of their sacrificial fires, their clarified butter (intended for libations), and their food. For this reason he was deprived of the merit of his conquests. 3 King Nabhaga (after his conquests) gave away whole kingdoms with their rulers as sacrificial presents unto the Brahmanas, excepting the wealth of learned Brahmanas and ascetics. The behaviour, O Yudhishthira, of all the righteous kings of old, was excellent, and I approve of it wholly. That king who desires his own prosperity should seek for conquests by the aid of every kind of excellence but never with that of deceit or with pride.'"

Footnotes

208:1 The original is wry elliptical. I, therefore, expand it after the manner of the commentator. Regarding the last half of the second line, I do not follow Nilakantha in his interpretation.
208:2 This verse also is exceedingly elliptical in the original.
209:1 The sense seems to be that in fighting with the aid of deceit the enemy should not be slain outright, such slaughter being sinful. Slaying an enemy, however, in fair fight is meritorious.
209:2 This verse is not intelligible, nor does it seem to be connected with what goes before.
209:3 The meaning is that king Pratardana took what is proper to be taken and hence he incurred no sin. King Divodasa, however, by taking what he should not have taken, lost all the merit of his conquests.

 

Book 12
Chapter 97

 

 

 

 1 nādharmeṇa mahīṃ jetuṃ lipseta jagatīpatiḥ
      adharmavijayaṃ labdhvā ko 'numanyeta bhūmipaḥ
  2 adharmayukto vijayo hy adhruvo 'svargya eva ca
      sādayaty eṣa rājānaṃ mahīṃ ca bharatarṣabha
  3 viśīrṇakavacaṃ caiva tavāsmīti ca vādinam
      kṛtāñjaliṃ nyastaśastraṃ gṛhītvā na vihiṃsayet
  4 balenāvajito yaś ca na taṃ yudhyeta bhūmipaḥ
      saṃvatsaraṃ vipraṇayet tasmāj jātaḥ punar bhavet
  5 nārvāk saṃvatsarāt kanyā spraṣṭavyā vikramāhṛtā
      evam eva dhanaṃ sarvaṃ yac cānyat sahasāhṛtam
  6 na tu vandhyaṃ dhanaṃ tiṣṭhet pibeyur brāhmaṇāḥ payaḥ
      yuñjīran vāpy anaḍuhaḥ kṣantavyaṃ vā tadā bhavet
  7 rājñā rājaiva yoddhavyas tathā dharmo vidhīyate
      nānyo rājānam abhyased arājanyaḥ kathaṃ cana
  8 anīkayoḥ saṃhatayor yadīyād brāhmaṇo 'ntarā
      śāntim icchann ubhayato na yoddhavyaṃ tadā bhavet
      maryādāṃ śāśvatīṃ bhindyād brāhmaṇaṃ yo 'bhilaṅghayet
  9 atha cel laṅghayed enāṃ maryādāṃ kṣatriya bruvaḥ
      apraśasyas tad ūrdhvaṃ syād anādeyaś ca saṃsadi
  10 yā tu dharmavipopena maryādā bhedanena ca
     tāṃ vṛttiṃ nānuvarteta vijigīṣur mahīpatiḥ
     dharmalabdhād dhi vijayāt ko lābho 'bhyadhiko bhavet
 11 sahasā nāmya bhūtāni kṣipram eva prasādayet
     sāntvena bhogadānena sa rājñāṃ paramo nayaḥ
 12 bhujyamānā hy ayogena svarāṣṭrād abhitāpitāḥ
     amitrān paryupāsīran vyasanaughapratīkṣiṇaḥ
 13 amitropagrahaṃ cāsya te kuryuḥ kṣipram āpadi
     saṃduṣṭāḥ sarvato rājan rājavyasanakāṅkṣiṇaḥ
 14 nāmitro vinikartavyo nātichedyaḥ kathaṃ cana
     jīvitaṃ hy apy ati chinnaḥ saṃtyajaty ekadā naraḥ
 15 alpenāpi hi saṃyuktas tuṣyaty evāparādhikaḥ
     śuddhaṃ jīvitam evāpi tādṛśo bahu manyate
 16 yasya sphīto janapadaḥ saṃpannaḥ priya rājakaḥ
     saṃtuṣṭabhṛtyasacivo dṛḍhamūlaḥ sa pārthivaḥ
 17 ṛtvik purohitācāryā ye cānye śrutasaṃmatāḥ
     pūjārhāḥ pūjitā yasya sa vai lokajid ucyate
 18 etenaiva ca vṛttena mahīṃ prāpa surottamaḥ
     anv eva caindraṃ vijayaṃ vyajigīṣanta pārthivāḥ
 19 bhūmivarjaṃ puraṃ rājā jitvā rājānam āhave
     amṛtāś cauṣadhīḥ śaśvad ājahāra pratardanaḥ
 20 agnihotrāṇy agniśeṣaṃ havir bhājanam eva ca
     ājahāra divodāsas tato viprakṛto 'bhavat
 21 sarājakāni rāṣṭrāṇi nābhāgo dakṣiṇāṃ dadau
     anyatra śrotriya svāc ca tāpasa svāc ca bhārata
 22 uccāvacāni vṛttāni dharmajñānāṃ yudhiṣṭhira
     āsan rājñāṃ purāṇānāṃ sarvaṃ tan mama rocate
 23 sarvavidyātirekād vā jayam icchen mahīpatiḥ
     na māyayā na dambhena ya icched bhūtim ātmanaḥ

SECTION XCVII

"Yudhishthira said. 'There are no practices, O king, more sinful than those of the Kshatriyas. In marching or in battle, the king slays large multitudes. 4 By what acts then does the king win regions of felicity? O bull of Bharata's race, tell this, O learned one, unto me that desire to know.'
"Bhishma said, 'By chastising the wicked, by attaching and cherishing the good, by sacrifices and gifts, kings become pure and cleansed. It is true, kings desirous of victory afflict many creatures, but after victory they advance and aggrandise all. By the power of gifts, sacrifices, and penances, they destroy
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their sins, and their merit increases in order that they may be able to do good to all creatures. The reclaimer of a field, for reclaiming it, takes up both paddy-blades and weeds. His action, however, instead of destroying the blades or paddy, makes them grow more vigorously. They that wield weapons, destroy many that deserve destruction. Such extensive destruction, however, causes the growth and advancement of those that remain. He who protects people from plunder, slaughter, and affliction, in consequence of thus protecting their lives from robbers, comes to be regarded as the giver of wealth, of life, and of food. The king, therefore, by thus adoring the deities by means of a union of all sacrifices whose Dakshina is the dispelling of everybody's fear, enjoys every kind of felicity here and attains to a residence in Indra's heaven hereafter. 1 That king who, going out, fights his foes in battles that have arisen for the sake of Brahmanas and lays down his life, comes to be regarded as the embodiment of a sacrifice with illimitable presents. If a king, with his quivers full of shafts, shoots them fearlessly at his foes, the very gods do not see anyone on earth that is superior to him. In such a case, equal to the number of shafts with which he pierces the bodies of his enemies, is the number of regions that he enjoys, eternal and capable of granting every wish. The blood that flows from his body cleanses him of All his sins along with the very pain that he feels on the occasion. Persons conversant with the scriptures say that the pains a Kshatriya suffers in battle operate as penances for enhancing his merit. Righteous persons, inspired with fear, stay in the rear, soliciting life from heroes that have rushed to battle, even as men solicit rain from the clouds. If those heroes, without permitting the beseechers to incur the dangers of battle, keep them in the rear by themselves facing those dangers and defend them at that time of fear, great becomes their merit. If, again, those timid p sons, appreciating that deed of bravery, always respect those defenders, they do what is proper and just. By acting otherwise they cannot free themselves from fear. There is great difference between men apparently equal. Some rush to battle, amid its terrible din, against armed ranks of foes. Indeed, the hero rushes against crowds of foes, adopting the road to heaven. He, however, who is inspired with dastardly fear, seeks safety in flight, deserting his comrades in danger. Let not such wretches among men be born in thy race. The very gods with Indra at their head send calamities unto them that desert their comrades in battle and come with unwounded limbs. He who desires to save his own life-breaths by deserting his comrades, should be slain with sticks or stones or rolled in a mat of dry grass for being burnt to death. Those amongst the Kshatriyas that would be guilty of such conduct should be killed after the manner of killing animals. 2 Death on a bed of repose, after ejecting phlegm and urine and uttering piteous cries, is sinful for a Kshatriya. Persons acquainted with the scriptures do not applaud the death which a Kshatriya encounters with unwounded body. The death of a Kshatriya,
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[paragraph continues] O sire, at home is not praiseworthy. They are heroes. Any unheroic act of theirs is sinful and inglorious. In disease, one may be heard to cry, saying, 'What sorrow! How painful! I must be a great sinner.' With face emaciated and stench issuing fro in his body and clothes, the sick man plunges his relatives into grief. Coveting the condition of those that are hale, such a man (amidst his tortures) repeatedly desires for death itself. One that is a hero, having dignity and pride, does not deserve such in inglorious death. Surrounded by kinsmen and slaughtering his foes in battle, a Kshatriya should die at the edge of keen weapons. Moved by desire of enjoyment and filled with rage, a hero fights furiously and does not feel the wounds inflicted on his limbs by foes. Encountering death in battle, he earns that high merit fraught with fame and respect of the world which belongs to his or her and ultimately obtains a residence in Indra's heaven. The hero, by not showing his back in fight and contending by every means in his power, in utter recklessness of life itself, at the van of battle, obtains the companionship of Indra. Wherever the hero encountered death in the midst, of foes without displaying ignoble fear or cheerlessness, he has succeeded in earning regions hereafter of eternal bliss.'"

Footnotes

209:4 Nilakantha takes Mahajanam to mean the Vaisya traders that accompany all forces. Following him, the vernacular translators take that word in the same sense. There can belittle doubt, however, that this is erroneous. The word means "vast multitudes." Why should Yudhishthira, refer to the slaughter of only the Vaisyas in the midst of troops as his reason for supposing Kshatriya practices to be sinful? Apayana mean, "flight." I prefer to read Avayana meaning 'march.'
210:1 The protection of subjects is likened here to the performance of a sacrifice that has the merit of all sacrifices. The final present in that sacrifice is the dispelling of everybody's fear.
210:2 i.e., not at the weapon's edge, but otherwise.

 

 

Book 12
Chapter 98

 

 

1 kṣatradharmān na pāpīyān dharmo 'sti bharatarṣabha
      abhiyāne ca yuddhe ca rājā hanti mahājanam
  2 atha sma karmaṇā yena lokāñ jayati pārthivaḥ
      vidvañ jijñāsamānāya prabrūhi bharatarṣabha
  3 nigraheṇa ca pāpānāṃ sādhūnāṃ pragraheṇa ca
      yajñair dānaiś ca rājāno bhavanti śucayo 'malāḥ
  4 uparundhanti rājāno bhūtāni vijayārthinaḥ
      ta eva vijayaṃ prāpya vardhayanti punaḥ prajāḥ
  5 apavidhyanti pāpāni dānayajñatapo balaiḥ
      anugraheṇa bhūtānāṃ puṇyam eṣāṃ pravardhate
  6 yathaiva kṣetranirdātā nirdan vai kṣetram ekadā
      hinasti kakṣaṃ dhānyaṃ ca na ca dhānyaṃ vinaśyati
  7 evaṃ śastrāṇi muñcanto ghnanti vadhyān athaika dā
      tasyaiṣā niṣkṛtiḥ kṛtsnā bhūtānāṃ bhāvanaṃ punaḥ
  8 yo bhūtāni dhanajyānād vadhāt kleśāc ca rakṣati
      dasyubhyaḥ prāṇadānāt sadhanadaḥ sukhado virāṭ
  9 sa sarvayajñair ījāno rājāthābhaya dakṣiṇaiḥ
      anubhūyeha bhadrāṇi prāpnod indra sa lokatām
  10 brāhmaṇārthe samutpanne yo 'bhiniḥsṛtya yudhyate
     ātmānaṃ yūpam ucchritya sa yajño 'nanta dakṣiṇaḥ
 11 abhīto vikirañ śatrūn pratigṛhṇañ śarāṃs tathā
     na tasmāt tridaśāḥ śreyo bhuvi paśyanti kiṃ cana
 12 tasya yāvanti śastrāṇi tvacaṃ bhindanti saṃyuge
     tāvataḥ so 'śnute lokān sarvakāmaduho 'kṣayān
 13 na tasya rudhiraṃ gātrād āvedhebhyaḥ pravartate
     sa ha tenaiva raktena sarvapāpaiḥ pramucyate
 14 yāni duḥkhāni sahate vraṇānām abhitāpane
     na tato 'sti tapo bhūya iti dharmavido viduḥ
 15 pṛṣṭhato bhīravaḥ saṃkhye vartante 'dhama pūruṣāḥ
     śūrāc charaṇam icchantaḥ parjanyād iva jīvanam
 16 yadi śūras tathā kṣeme pratirakṣet tathā bhaye
     pratirūpaṃ janāḥ kuryur na ca tad vartate tathā
 17 yadi te kṛtam ājñāya namaḥ kuryuḥ sadaiva tam
     yuktaṃ nyāyyaṃ ca kuryus te na ca tad vartate tathā
 18 puruṣāṇāṃ samānānāṃ dṛśyate mahad antaram
     saṃgrāme 'nīka velāyām utkruṣṭe 'bhipatatsu ca
 19 pataty abhimukhaḥ śūraḥ parān bhīruḥ palāyate
     āsthāyāsvargyam adhvānaṃ sahāyān viṣame tyajan
 20 mā sma tāṃs tādṛśāṃs tāta janiṣṭhāḥ puruṣādhamān
     ye sahāyān raṇe hitvā svasti manto gṛhān yayuḥ
 21 asvasti tebhyaḥ kurvanti devā indrapurogamāḥ
     tyāgena yaḥ sahāyānāṃ svān prāṇāṃs trātum icchati
 22 taṃ hanyuḥ kāṣṭhaloṣṭair vā dayeyur vā kaṭāgninā
     paśuvan mārayeyur vā kṣatriyā ye syur īdṛśāḥ
 23 adharmaḥ kṣatriyasyaiṣa yac chayyā maraṇaṃ bhavet
     visṛjañ śreṣma pittāni kṛpaṇaṃ paridevayan
 24 avikṣatena dehena pralayaṃ yo 'dhigacchati
     kṣatriyo nāsya tat karma praśaṃsanti purā vidaḥ
 25 na gṛhe maraṇaṃ tāta kṣatriyāṇāṃ praśasyate
     śauṭīrāṇām aśauṭīram adharmyaṃ kṛpaṇaṃ ca tat
 26 idaṃ duḥkham aho kaṣṭaṃ pāpīya iti niṣṭanan
     pratidhvasta mukhaḥ pūtir amātyān bahu śocayan
 27 arogāṇāṃ spṛhayate muhur mṛtyum apīcchati
     vīro dṛpto 'bhimānī ca nedṛśaṃ mṛtyum arhati
 28 raṇeṣu kadanaṃ kṛtvā jñātibhiḥ parivāritaḥ
     tīkṣṇaiḥ śastraiḥ suvikliṣṭaḥ kṣatriyo mṛtyum arhati
 29 śūro hi satyamanyubhyām āviṣṭo yudhyate bhṛśam
     kṛtyamānāni gātrāṇi parair naivāvabudhyate
 30 sa saṃkhye nidhanaṃ prāpya praśastaṃ lokapūjitam
     svadharmaṃ vipulaṃ prāpya śakrasyaiti sa lokatām
 31 sarvo yodhaḥ paraṃ tyaktum āviṣṭas tyaktajīvitaḥ
     prāpnotīndrasya sālokyaṃ śūraḥ pṛṣṭham adarśayan

 

SECTION XCVIII

"Yudhishthira said, 'Tell me, O grand-sire, what regions are earned by unreturning heroes by encountering death in battle."
"Bhishma, said, 'In this connection, O Yudhishthira, is cited the old story of the discourse between Amvarisha and Indra. Amvarisha, the son of Nabhaga, having repaired to heaven that is so difficult of acquisition, beheld his own generalissimo in those celestial regions in the company of Indra. The king saw his puissant general blazing with every kind of energy, endued with celestial form, seated on a very beautiful car, and journeying (in that vehicle) up and up towards still higher regions. Beholding the prosperity of his general Sudeva, and observing how he traversed regions that were still higher, the high-souled Amvarisha, filled with surprise, addressed Vasava, in the following words.'
"Amvarisha said, 'Having duly governed the whole earth bounded by the seas, having from desire of earning religious merit practised all those duties that are common to the four orders as declared by the scriptures, having practised with rigid austerity all the duties of the Brahmacharya mode, having waited with dutiful obedience upon my preceptors and other reverend seniors, having studied with due observances the Vedas and the scriptures on kingly duties, having gratified guests with food and drink, the Pitris with offerings in Sraddhas, the Rishis with attentive study of the scriptures and with initiation (under proper forms into the mysteries of religion), and the gods with many excellent and high sacrifices, having duly observed Kshatriya duties according
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to the injunctions of the scriptures, having cast my eyes fearlessly upon hostile troops, I won many victories in battle, O Vasava! This Sudeva, O chief of the deities, was formerly the generalissimo of my forces. It is true. He was a warrior of tranquil soul. For what reason, however, has he succeeded in transcending me? He never worshipped the gods in high and great sacrifices. He never gratified the Brahmanas (by frequent and costly presents) according to the ordinance. For what reason, then, has he succeeded in transcending me?'
"Indra said, 'Regarding this Sudeva, O sire, the great sacrifice of battle had often been spread out by him. The same becomes the case with every other man that engages in fight. Every warrior accoutred in armour, by advancing against foes in battle array, becomes installed in that sacrifice. Indeed, it is a settled conclusion that such a person, by acting in this way, comes to be regarded as the performer of the sacrifice of battle.'
"Amvarisha said, 'What constitutes the libations in that sacrifice? What constitutes its liquid offerings? What is its Dakshina? Who, again, are regarded its Ritwijas? Tell me all this, O performer of a hundred sacrifices.'
"Indra said, 'Elephants constitute the Ritwijas of that sacrifice, and steeds are its Audharyus. The flesh of foes constitutes ifs libations, and blood is its liquid offering. 1 Jackals and vultures and ravens, as also winged shafts, constitute its Sadasyas. These drink the remnants left of the liquid offering in this sacrifice and eat the remnants of its libations. Heaps of lances and spears, of swords and darts and axes, blazing, sharp, and well-tempered, constitute the ladles of the sacrificer. Straight, sharp, and well-tempered arrows, with keen points and capable of piercing the bodies of foes, impelled from well-stretched bows, constitute its large double-mouthed ladles. Sheathed in scabbards made of tiger-skin and equipped with handles made of ivory, and capable of cutting off the elephant's trunk, the swords form the Sphises of this sacrifice. 2 The strokes inflicted with blazing and keen lances and darts and swords and axes, all made of hard iron, constitute its profuse wealth procured from the respectable people by agreement in respect of the amount and period. The blood that runs over the field in consequence of the fury of the attack, constitutes the final libation, fraught with great merit and capable of granting every wish, in the Homa of this sacrifice. Cut, Pierce, and such other sounds, that are heard in the front ranks of the array, constitute the Samans sung by its Vedic chanters in the abode of Yama. The front ranks of the enemy's array constitute the vessel for the keep of its libations. The crowd of elephants and steeds and men equipped with shields are regarded to constitute the Syenachit fire of that sacrifice. The headless trunks that rise up after thousands have been slaughtered constitute the octagonal stake, made of Khadira wood, for the hero who performs that sacrifice. The shrieks that elephants utter when urged on with hooks, constitute its Ida mantras. The kettle-drums, with the slaps of palms forming the Vashats, O king, are its
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[paragraph continues] Trisaman Udgatri. When the property or a Brahmana is being taken away, he who casts off his body that is so dear for protecting that property, does, by that act of self-devotion, acquire the merit or a sacrifice with infinite presents. That hero who, for the sake of his master, displays prowess at the van of the array and shows not his back through fear, earns those regions of felicity that are mine. He who strews the altar of the sacrifice constituted by battle, with swords cased in blue scabbards and severed arms resembling heavy bludgeons, succeeds in winning regions of felicity like mine. That warrior who, resolved upon obtaining victory, penetrates into the midst of the enemy's ranks without waiting for any assistance, succeeds in winning regions of felicity like mine. That warrior who in battle, causes a river of blood to flow, terrible and difficult to cross, having kettle-drums for its frogs and tortoises, the bones of heroes for its sands, blood and flesh for its mire, swords and shields for its rafts, the hair of slain warriors for its floating weeds and moss, the crowds of steeds and elephants and cars for its bridges, standards and banners for its bushes of cane, the bodies or slain elephants for its boats and huge alligators, swords and scimitars for its larger vessels, vultures and Kankas and ravens for the rafts that float upon it, that warrior who causes such a river, difficult of being crossed by even those that are possessed of courage and power and which inspires all timid men with dread, is said to complete the sacrifice by performing the final ablutions. That hero whose altar (in such a sacrifice) is strewn over with the (severed) heads of foes, of steeds, and of elephants, obtains regions of felicity like mine. The sages have said that that warrior who regards the van of the hostile army as the chambers of his wives, who looks upon the van of his own army as the vessel for the keep of sacrificial offering, who takes the combatants standing to his south for his Sadasyas and those to his north as his Agnidhras, and who looks upon the hostile forces as his wedded wife, succeeds in winning all regions of felicity. 1 The open space lying between two hosts drawn up for fight constitutes the altar of such a sacrificer, and the three Vedas are his three sacrificial fires. Upon that altar, aided by the recollection of the Vedas, he performs his sacrifice. The inglorious warrior who, turning away from the fight in fear, is slain by foes, sinks into hell. There is no doubt in this. That warrior, on the other hand, whose blood drenches the sacrificial altar already strewn with hair and flesh and bones, certainly succeeds in attaining a high end. That powerful warrior who, having slain the commander of the hostile army, mounts the vehicle of his fallen antagonist, comes to be regarded as possessed of the prowess of Vishnu himself and the intelligence of Vrihaspati, the preceptor of the celestials. That warrior who call seize alive the commander of the hostile army or his son or some other respected leader, succeeds in winning regions of felicity like mine. One should never grieve for a hero slain in battle. A slain hero, if nobody grieves for him, goes to heaven and earns the respect of its denizens. Men do not desire to dedicate (for his salvation) food and drink. Nor do they bathe (after receiving the intelligence),
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nor go into mourning for him. Listen to me as I enumerate the felicity that is in store for such a person. Foremost of Apsaras, numbering by thousands, go out with great speed (for receiving the spirit of the slain hero) coveting him for their lord. That Kshatriya who duly observes his duty in battle, acquires by that act the merit of penances and of righteousness. Indeed, such conduct on his part conforms with the eternal path of duty. Such a man obtains the merits of all the four modes of life. The aged and the children should not be slain; nor one that is a woman; not one that is flying, away; nor one that holds a straw in his lips 1; nor one that says. 'I am thine.' Having slain in battle Jambha, Vritra, Vala, Paka, Satamaya, Virochana, the irresistible Namuchi, Samvara of innumerable illusions, Viprachitti,--all these sons of Diti and Danu, as also Prahlada, I myself have become the chief of the celestials.'
'Bhishma continued, 'Hearing these words of Sakra and approving of them, king Amvarisha comprehended how warriors succeed, (by battle as their means) in compassing success for themselves (in respect of winning regions of beatitude in heaven).'"

 

 

Book 12
Chapter 99

 

 

 1 ke lokā yudhyamānānāṃ śūrāṇām anivartinām
      bhavanti nidhanaṃ prāpya tan me brūhi pitā maha
  2 atrāpy udāharantīmam itihāsaṃ purātanam
      ambarīṣasya saṃvādam indrasya ca yudhiṣṭhira
  3 ambarīṣo hi nābhāgaḥ svargaṃ gatvā sudur labham
      dadarśa suralokasthaṃ śakreṇa sacivaṃ saha
  4 sarvatejomayaṃ divyaṃ vimānavaram āsthitam
      upary upari gacchantaṃ svaṃ vai senāpatiṃ prabhum
  5 sa dṛṣṭvopari gacchantaṃ senāpatim udāradhīḥ
      ṛddhiṃ dṛṣṭvā sudevasya vismitaḥ prāha vāsavam
  6 sāgarāntāṃ mahīṃ kṛtsnām anuśiṣya yathāvidhi
      cāturvarṇye yathāśāstraṃ pravṛtto dharmakāmyayā
  7 brahmacaryeṇa ghoreṇa ācārya kulasevayā
      vedān adhītya dharmeṇa rājaśāstraṃ ca kevalam
  8 atithīn annapānena pitṝṃś ca svadhayā tathā
      ṛṣīn svādhyāyadīkṣābhir devān yajñair anuttamaiḥ
  9 kṣatradharme sthito bhūtvā yathāśāstraṃ yathāvidhi
      udīkṣamāṇaḥ pṛtanāṃ jayāmi yudhi vāsava
  10 devarājasudevo 'yaṃ mama senāpatiḥ purā
     āsīd yodhaḥ praśāntātmā so 'yaṃ kasmād atīva mām
 11 nānena kratubhir mukhyair iṣṭaṃ naiva dvijātayaḥ
     tarpitā vidhivac chakra so 'yaṃ kasmād atīva mām
 12 etasya vitatas tāta sudevasya babhūva ha
     saṃgrāmayajñaḥ sumahān yaś cānyo yudhyate naraḥ
 13 saṃnaddho dīkṣitaḥ sarvo yodhaḥ prāpya camūmukham
     yuddhayajñādhikāra stho bhavatīti viniścayaḥ
 14 kāni yajñe havīṃṣy atra kim ājyaṃ kā ca dakṣiṇā
     ṛtvijaś cātra ke proktās tan me brūhi śatakrato
 15 ṛtvijaḥ kuñjarās tatra vājino 'dhvaryavas tathā
     havīṃṣi paramāṃsāni rudhiraṃ tv ājyam eva ca
 16 sṛgālagṛdhrakākolāḥ sadasyās tatra satriṇaḥ
     ājyaśeṣaṃ pibanty ete haviḥ prāśnanti cādhvare
 17 prāsatomarasaṃghātāḥ khaḍgaśaktiparaśvadhāḥ
     jvalanto niśitāḥ pītāḥ srucas tasyātha satriṇaḥ
 18 cāpavegāyatas tīkṣṇaḥ parakāyāvadāraṇaḥ
     ṛjuḥ suniśitaḥ pītaḥ sāyako 'sya sruvo mahān
 19 dvīpicarmāvanaddhaś ca nāgadantakṛtatsaruḥ
     hastihastagataḥ khaḍgaḥ sphyo bhavet tasya saṃyuge
 20 jvalitair niśitaiḥ pītaiḥ prāsaśaktiparaśvadhaiḥ
     śakyāyasamayais tīkṣṇair abhighāto bhaved vasu
 21 āvegād yat tu rudhiraṃ saṃgrāme syandate bhuvi
     sāsya pūrṇāhutir hotre samṛddhā sarvakāmadhuk
 22 chindhi bhindhīti yasyaitac chrūyate vāhinīmukhe
     sāmāni sāma gās tasya gāyanti yamasādane
 23 havirdhānaṃ tu tasyāhuḥ pareṣāṃ vāhinīmukham
     kuñjarāṇāṃ hayānāṃ ca varmiṇāṃ ca samuccayaḥ
     agniḥ śyenacito nāma tasya yajñe vidhīyate
 24 uttiṣṭhanti kabandho 'tra sahasre nihate tu yaḥ
     sa yūpas tasya śūrasya khādiro 'ṣṭāśrir ucyate
 25 iḍopahūtaṃ krośanti kuñjarā aṅkuśeritāḥ
     vyāghuṣṭa talanādena vaṣaṭkāreṇa pārthiva
     udgātā tava saṃgrāme trisāmā dundubhiḥ smṛtaḥ
 26 brahma sve hriyamāṇe yaḥ priyāṃ yuddhe tanuṃ tyajet
     ātmānaṃ yūpam ucchritya sa yajño 'nanta dakṣiṇaḥ
 27 bhartur arthe tu yaḥ śūro vikramed vāhinīmukhe
     bhayān na ca nivarteta tasya lokā yathā mama
 28 nīlacandrākṛtaiḥ khaḍgair bāhubhiḥ parighopamaiḥ
     yasya vedir upastīrṇā tasya lokā yathā mama
 29 yas tu nāvekṣate kaṃ cit sahāyaṃ vijaye sthitaḥ
     vigāhya vāhinīmadhyaṃ tasya lokā yathā mama
 30 yasya tomarasaṃghāṭā bherī maṇḍūkakacchapā
     vīrāsthi śarkarā durgā māṃsaśoṇitakardamā
 31 asi carma plavā sindhuḥ keśaśaivalaśādvalā
     aśvanāgarathaiś caiva saṃbhinnaiḥ kṛtasaṃkramā
 32 patākādhvajavānīrā hatavāhana vāhinī
     śoṇitodā susaṃpūrṇā dustarā pāragair naraiḥ
 33 hatanāgamahānakrā paralokavahāśivā
     ṛṣṭikhaḍgadhvajānūkā gṛdhrakaṅkavaḍaplavā
 34 puruṣādānucaritā bhīrūṇāṃ kaśmalāvahā
     nadī yodhamahāyajñe tad asyāvabhṛthaṃ smṛtam
 35 vedī yasya tv amitrāṇāṃ śirobhir avakīryate
     aśvaskandhair jaga skandhais tasya lokā yathā mama
 36 patnī śālā kṛtā yasya pareṣāṃ vāhinīmukham
     havirdhānaṃ svavāhinyas tad asyāhur manīṣiṇaḥ
 37 sadaś cāntara yodhāgnir āgnīdhraś cottarāṃ diśam
     śatrusenā kalatrasya sarvalokān adūrataḥ
 38 yadā tūbhaya to vyāho bhavaty ākāśam agrataḥ
     sāsya vedī tathā yajñe nityaṃ vedās trayo 'gnayaḥ
 39 yas tu yodhaḥ parāvṛttaḥ saṃtrasto hanyate paraiḥ
     apratiṣṭhaṃ sa narakaṃ yāti nāsty atra saṃśayaḥ
 40 yasya śoṇitavegena nadī syāt samabhiplutā
     keśamāṃsāsthi saṃkīrṇā sa gacchet paramāṃ gatim
 41 yas tu senāpatiṃ hatvā tad yānam adhirohati
     sa viṣṇuvikrama krāmī bṛhaspatisamaḥ kratuḥ
 42 nāyakaṃ vā pramāṇaṃ vā yo vā syāt tatra pūjitaḥ
     jīvagrāhaṃ nigṛhṇāti tasya lokā yathā mama
 43 āhave nihataṃ śūraṃ na śoceta kadā cana
     aśocyo hi hataḥ śūraḥ svargaloke mahīyate
 44 na hy annaṃ nodakaṃ tasya na snānaṃ nāpy aśaucakam
     hatasya kartum icchanti tasya lokāñ śṛṇuṣva me
 45 varāpsaraḥ sahasrāṇi śūram āyodhane hatam
     tvaramāṇā hi dhāvanti mama bhartā bhaved iti
 46 etat tapaś ca puṇyaṃ ca dharmaś caiva sanātanaḥ
     catvāraś cāśramās tasya yo yuddhe na palāyate
 47 vṛddhaṃ balaṃ na hantavyaṃ naiva strī na ca vai dvijaḥ
     tṛṇapūrṇamukhaś caiva tavāsmīti ca yo vadet
 48 ahaṃ vṛtraṃ balaṃ pākaṃ śatamāyaṃ virocanam
     durāvāryaṃ ca namuciṃ naikamāyaṃ ca śambaram
 49 vipracittiṃ ca daiteyaṃ danoḥ putrāś ca sarvaśaḥ
     prahrādaṃ ca nihatyājau tato devādhipo 'bhavam
 50 ity etac chakra vacanaṃ niśamya pratigṛhya ca
     yodhānām ātmanaḥ siddhim ambarīṣo 'bhipannavān

SECTION XCIX

"Bhishma said, 'In this connection is cited the old story of the battle between Pratardana and the ruler of Mithila. The ruler of Mithila, viz., Janaka, after installation in the sacrifice of battle, gladdened all his troops (on the eve of fight). Listen to me, O as I recite the story. Janaka, the high souled king of Mithila, conversant with the truth of everything, showed both heaven and hell unto his own warriors. He addressed them, saying, 'Behold, these are the regions, endued with great splendour, for those that fight fearlessly. Full of Gandharva girls, those regions are eternal and capable of granting every wish. There, on the other side, are the regions of hell, intended for those that fly away from battle. They would have to rot there for eternity in everlasting ingloriousness. Resolved upon casting away your very lives, do ye conquer your foes. Do not fall into inglorious hell. The laying down of life, (in battle) constitutes, in respect of heroes, their happy door of heaven.' Thus addressed by their king, O subjugator of hostile towns, the warriors of Mithila, gladdening their rulers, vanquished their foes in battle. They that are of firm souls should take their stand in the van of battle. The car-warriors should be placed in the midst of elephants. Behind the car-warriors should stand the horsemen. Behind the last should be placed the foot-soldiers all accoutred in mail. That king who forms his array in this manner always succeeds in vanquishing his foes. Therefore, O Yudhishthira, the array of battle should always be thus formed. Filled with rage, heroes desire to will blessedness in heaven by
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fighting fairly. Like Makaras agitating the ocean, they agitate the ranks of the foe. Assuring one another, they should gladden those (amongst them) that are cheerless. The victor should protect the land newly conquered (from acts of aggression). He should not cause his troops to pursue too much the routed foe. The onset is irresistible of persons that rally after the rout and that, despairing of safety, assail their pursuers. For this reason, O king, thou shouldst not cause thy troops to pursue too much the routed roe. Warriors of courage do not wish to strike them that run away with speed. That is another reason why the routed foe should not be pursued hotly. Things that are immobile are devoured by those that are mobile; creatures that are toothless are devoured by those that have teeth; water is drunk by the thirsty; cowards are devoured by heroes. Cowards sustain defeat though they have, like the victors, similar backs and stomachs and arms and legs. They that are afflicted with fear bend their heads and joining their hands stay before those that are possessed of courage. This world rests on the arms of heroes like a son on those of his sire. He, therefore, that is a hero deserves respect under every circumstance. There is nothing higher in the three worlds than heroism. The hero protects and cherishes all, and all things depend upon the hero.'"

 

 

Book 12
Chapter 100

 

 1 atrāpy udāharantīmam itihāsaṃ purātanam
      pratardano maithilaś ca saṃgrāmaṃ yatra cakratuḥ
  2 yajñopavītī saṃgrāme janako maithilo yathā
      yodhān uddharṣayām āsa tan nibodha yudhiṣṭhira
  3 janako maithilo rājā mahātmā sarvatattvavit
      yodhān svān darśayām āsa svargaṃ narakam eva ca
  4 abhītānām ime lokā bhāsvanto hanta paśyata
      pūrṇā gandharvakanyābhiḥ sarvakāmaduho 'kṣayāḥ
  5 ime palāyamānānāṃ narakāḥ pratyupasthitāḥ
      akīrtiḥ śāśvatī caiva patitavyam anantaram
  6 tān dṛṣṭvārīn vijayato bhūtvā saṃtyāga buddhayaḥ
      narakasyāpratiṣṭhasya mā bhūtavaśavartinaḥ
  7 tyāgamūlaṃ hi śūrāṇāṃ svargadvāram anuttamam
      ity uktās te nṛpatinā yodhāḥ parapuraṃjaya
  8 vyajayanta raṇe śatrūn harṣayanto janeśvaram
      tasmād ātmavatā nityaṃ sthātavyaṃ raṇamūrdhani
  9 gajānāṃ rathino madhye rathānām anu sādinaḥ
      sādinām antarā sthāpyaṃ pādātam iha daṃśitam
  10 ya evaṃ vyūhate rājā sa nityaṃ jayate dviṣaḥ
     tasmād evaṃvidhātavyaṃ nityam eva yudhiṣṭhira
 11 sarve sukṛtam icchantaḥ suyuddhenāti manyavaḥ
     kṣobhayeyur anīkāni sāgaraṃ makarā iva
 12 harṣayeyur viṣaṇṇāṃś ca vyavasthāpya parasparam
     jitāṃ ca bhūmiṃ rakṣeta bhagnān nātyanusārayet
 13 punarāvartamānānāṃ nirāśānāṃ ca jīvite
     na vegaḥ susaho rājaṃs tasmān nātyanusārayet
 14 na hi prahartum icchanti śūrāḥ prādravatāṃ bhayāt
     tasmāt palāyamānānāṃ kuryān nātyanusāraṇam
 15 carāṇām acarā hy annam adaṃṣṭrā daṃṣṭriṇām api
     apāṇayaḥ pāṇimatām annaṃ śūrasya kātarāḥ
 16 samānapṛṣṭhodara pāṇipādāḥ; paścāc chūraṃ bhīravo 'nuvrajanti
     ato bhayārtāḥ praṇipatya bhūyaḥ; kṛtvāñjalīn upatiṣṭhanti śūrān
 17 śūra bāhuṣu loko 'yaṃ lambate putra vat sadā
     tasmāt sarvāsv avasthāsu śūraḥ saṃmānam arhati
 18 na hi śauryāt paraṃ kiṃ cit triṣu lokeṣu vidyate
     śūraḥ sarvaṃ pālayati sarvaṃ śūre pratiṣṭhitam

SECTION C

"Yudhishthira said, 'Tell me, O grandsire, how kings desirous of victory should, O bull of Bharata's race, lead their troops to battle even by offending slightly against the rules of righteousness!'
"Bhishma said: 'Some say that righteousness is made stable by truth; some, by reasoning: so me, by good behaviour; and some, by the application of means and contrivances. 1 I shall presently tell thee what the means and contrivances, productive of immediate fruit, are. Robbers, transgressing all wholesome bounds, very often become destroyers of property and religious merit. For resisting and restraining them. I shall tell thee what the contrivances are, as indicated in the scriptures. Listen to me as I speak of those means for the success of all acts. Both kinds of wisdom, straight and crooked, should be within call of the king. Though acquainted with it, he should not, however, apply that wisdom which is crooked (for injuring others). He may use it for
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resisting the dangers that may overtake him. Enemies frequently injure a king by producing disunion (among his ministers or troops or allies or subjects). The king, conversant with deceit, may, by the aid of deceit, counteract those enemies. Leathern armour for protecting the bodies of elephants, armour of the same material for bovine bulls, bones, thorns, and keen-pointed weapons made of iron, coats of mail, yak-tails, sharp and well-tempered weapons, all kinds of armour, yellow and red, banners and standards of diverse hues, swords, and lances and scimitars of great sharpness and battle-axes, and spears and shields, should be manufactured and stored in abundance. The weapons should all be properly whetted. The soldiers should be inspired with courage and resolution. It is proper to set the troops in motion in the month of Chaitra or Agrahayana. The crops ripen about that time and water also does not become scarce. That time of the year, O Bharata, is neither very cold nor very hot. Troops should, therefore, be moved at that time. If the enemy, however, be overtaken by distress, troops should immediately be set in motion (without waiting for such a favourable time). These (two) are the best occasions for the motion of troops with a view to subjugate foes. That road which has abundance of water and grass along it, which is level and easy of march, should be adopted (in moving the troops). The regions lying near the road (on both its sides) should previously be well ascertained through spies possessed of skill and having an intimate knowledge of the woods. The troops must not, like animals, be marched through woody regions. Kings desirous of victory should, therefore, adopt good roads for marching their troops. In the van should be placed a division of brave men, endued with strength and high birth. As regards forts, that which has walls and a trench full of water on every side and only one entrance, is worthy of praise. In respect of invading foes, resistance may be offered from within it. In pitching the camp, a region lying near the woods is regarded as much better than one under the open sky by men conversant with war and possessed of military accomplishments. The camp should be pitched for the troops not far from such a wood. Pitching the camp at such a place, planting the foot-soldiers in a position of safety, and collision with the foe as soon as he comes, are the means for warding off danger and distress. Keeping the constellation called Ursa Major 1 behind them, the troops should fight taking up their stand like hills. By this means, one may vanquish even foes that are irresistible. The troops should be placed in such a position that the wind, the sun, and the planet Sukra 2 should blow and shine from behind them. As means for ensuing victory the wind is superior to the Sun, and the Sun is superior to Sukra, O Yudhishthira. Men conversant with war approve of a region that is not miry, not watery, not uneven, and not abounding with bricks and stone, as well-fitted for the operations of cavalry. A field that is free from mire and holes is fitted for car-warriors. A region that is overgrown with bushes and large trees and that is under water is fitted for elephant-warriors.
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[paragraph continues] A region that has many inaccessible spots, that is overgrown with large trees and topes of cane bushes, as also a mountainous or woody tract, is well-fitted for the operations of infantry. An army, O Bharata, which has a large infantry force, is regarded very strong. An army in which cars and horsemen predominate is regarded to be very effective in a clear (unrainy) day. An army, again; in which footsoldiers and elephants predominate becomes effective in the rainy season. Having attended to these points (about the characters of the different kinds of forces and the manner of marching, quartering, and leading them), the king should turn his attention to the characteristics of place and time. That king, who having attended to all these considerations, sets out under a proper constellation and on an auspicious lunation, always succeeds in obtaining victory by properly leading his troops. No one should slay those that are asleep or thirsty or fatigued, or those whose accoutrements have fallen away, or one that has set his heart on final emancipation, 1 or one that is flying away, or one that is walking (unprepared) along a road, or one engaged in drinking or eating, or one that is mad, or one that is insane, or one that has been wounded mortally, or one that has been exceedingly weakened by his wounds, or one that is staying trustfully, or one that has begun any task without having been able to complete it, 2 or one that is skilled in some especial art (as mining, etc.), or one that is in grief, or one that goes out of the camp for procuring forage or fodder, or men who set up camps or are camp-followers, or those that wait at the gates of the king or of his ministers, or those that do menial services (unto the chiefs of the army), or those that are chiefs of such servants. Those amongst thy warriors that break the rank of foes, or rally thy retreating troops, should have their pay doubled and should be honoured by thee with food, drink, and seats equal to thy own. Those amongst such that are chiefs of ten soldiers should be made chiefs of a hundred. That heedful hero again (amongst them) who is the chief of a hundred soldiers should be made the chief of a thousand. Collecting together the principal warriors, they should be addressed, thus: 'Let us swear to conquer, and never to desert one another. Let those that are inspired with fear stay here. Let those also stay here that would cause their chiefs to be slain by themselves neglecting to act heroically in the press of battle. Let such men come as would never break away from battle or cause their own comrades to be slain. Protecting their own selves as also their comrades, they are certain to slay the enemy in fight. The consequence of flying away from battle are loss of wealth, death, infamy, and reproach. Disagreeable and cutting speeches have to be heard by that man who flies away from battle, who loses his lips and teeth, 3 who throws away all his weapons, or who suffers himself to be taken as a captive by the foe. Let such evil consequences always overtake the warriors of our foes. Those that fly away from battle are wretches among men. They simply swell the tale of
p. 218
human beings on earth. For true manhood, however, they are neither here nor hereafter. Victorious foes, O sire, proceed cheerfully. Their praises recited the while by bards, in pursuit of the flying combatants. When enemies, coming to battle tarnish the fame of a person, the misery the latter feels is more poignant, I think, than that of death itself. Know that victory is the root of religious merit and of every kind of happiness. That which is regarded as the highest misery by cowards is cheerfully borne by those that are heroes. 1 Resolved upon acquiring heaven, we should fight, regardless of life itself, and determined to conquer or die, attain a blessed end in heaven. Having taken such an oath, and prepared to throwaway life itself, heroes should courageously rush against the enemy's ranks. In the van should be placed a division of men armed with swords and shields. In the rear should be placed the car-division. In the space intervening should be placed other classes of combatants. This should be the arrangement made for assailing the foe. Those combatants in the army that are veterans should fight in the van. They would protect their comrades behind them. Those amongst the army that would be regarded as foremost for strength and courage, should be placed in the van. The others should stand behind them. They that are inspired with fear should, with care, be comforted and encouraged. These weaker combatants should be placed on the field (without being withdrawn) for at least showing the number of the army (to the foe). 2 If the troops are few, they should be drawn close together for the fight. At times, if their leader wishes, the close array may be extended wide. When a small number of troops is to fight with a great army, the array called Suchimukha should be formed. 3 When a small force is engaged with a large one, the leader of the former may shake hands with his men and utter loud cries to effect, 'The enemy has broken! The enemy has broken!' Those among them that are endued with strength should resist the enemy, loudly unto their comrades, 'Fresh friends have arrived! Fearlessly strike at your foes!' Those that are in advance of the rest should utter loud shouts and make diverse kinds of noises, and should blow and beat Krakachas, cow-horns, drums, cymbals, and kettle-drums.'"

Footnotes

215:1 I do not understand how this is an answer to Yudhishthira's question. Nilakantha thinks that truth, in the above, means the ordinances in respect of Kshatriya duties; that Upapatti, which I understand means reasoning (or conclusion), indicates a disregard for life, for those ordinances lead to no other conclusion. Good behaviour, according to him, means encouraging the soldiers, speaking sweetly to them, and promoting the brave, etc. Means and contrivances consist in punishing desertion and cowardliness, etc. If Nilakantha be right, what Bhishma says is that battles (which, of course, are intended for the protection of righteousness) become possible in consequence of these four causes.
216:1 The seven stars of this constellation are supposed to be the seven great Rishis, viz., Marichi, Atri, Angira, Pulastya, Pulaha, Kratu, and Vasishtha.
216:2 Venus.
217:1 Like Bhurisravas on the field of Kurukshetra.
217:2 Probably, one that has begun a sacrifice extending for a long period. The Yadava hero Akrura avoided challenges to battle by beginning a sacrifice. See Harivansa, the sections on the Syamantaka stone.
217:3 A form of expression meaning shameless.
218:1 This refers to death and physical pain, as explained by Nilakantha.
218:2 Skandha, Nilakantha thinks, means Samuha here.
218:3 i.e., the soldiers should be drawn up as to form a wedge-like appearance with a narrow head.

 

Book 12
Chapter 101

 

 

1 yathā jayārthinaḥ senāṃ nayanti bharatarṣabha
      īṣad dharmaṃ prapīḍyāpi tan me brūhi pitā maha
  2 satyena hi sthitā dharmā upapattyā tathāpare
      sādhv ācāratayā ke cit tathaivaupayikā api
      upāyadharmān vakṣyāmi siddhārthān arthadharmayoḥ
  3 nirmaryādā dasyavas tu bhavanti paripanthinaḥ
      teṣāṃ prativighātārthaṃ pravakṣyāmy atha naigamam
      kāryāṇāṃ saṃprasiddhy arthaṃ tān upāyān nibodha me
  4 ubhe prajñe veditavye ṛjvī vakrā ca bhārata
      jānan vakrāṃ na seveta pratibādheta cāgatām
  5 amitrā eva rājānaṃ bhedenopacaranty uta
      tāṃ rājā nikṛtiṃ jānan yathāmitrān prabādhate
  6 gajānāṃ pārśvacarmāṇi govṛṣājagarāṇi ca
      śalya kaṅkaṭa lohāni tanutrāṇi matāni ca
  7 śitapītāni śastrāṇi saṃnāhāḥ pītalohitāḥ
      nānā rañjana raktāḥ syuḥ patākāḥ ketavaś ca te
  8 ṛṣṭayas tomarāḥ khaḍgā niśitāś ca paraśvadhāḥ
      phalakāny atha carmāṇi pratikalpyāny anekaśaḥ
      abhīnītāni śastrāṇi yodhāś ca kṛtaniśramāḥ
  9 caitryāṃ vā mārgaśīrṣyāṃ vā senāyogaḥ praśasyate
      pakvasasyā hi pṛthivī bhavaty ambumatī tathā
  10 naivāti śīto nātyuṣṇaḥ kālo bhavati bhārata
     tasmāt tadā yojayeta pareṣāṃ vyasaneṣu vā
     eteṣu yogāḥ senāyāḥ praśastāḥ parabādhane
 11 jalavāṃs tṛṇavān mārgaḥ samo gamyaḥ praśasyate
     cārair hi vihitābhyāsaḥ kuśalair vanagocaraiḥ
 12 navyāraṇyair na śakyeta gantuṃ mṛgagaṇair iva
     tasmāt sarvāsu senāsu yojayanti jayārthinaḥ
 13 āvāsas toyavān durgaḥ prayākāśaḥ praśasyate
     pareṣām upasarpāṇāṃ pratiṣedhas tathā bhavet
 14 ākāśaṃ tu vanābhyāśe manyante guṇavat taram
     bahubhir guṇajātais tu ye yuddhakuśalā janāḥ
 15 upanyāso 'pasarpāṇāṃ padātīnāṃ ca gūhanam
     atha śatrupratīghātam āpad arthaṃ parāyaṇam
 16 saptarṣīn pṛṣṭhataḥ kṛtvā yudhyerann acalā iva
     anena vidhinā rājañ jigīṣetāpi dur jayān
 17 yato vāyur yataḥ sūryo yataḥ śukras tato jayaḥ
     pūrvaṃ pūrvaṃ jyāya eṣāṃ saṃnipāte yudhiṣṭhira
 18 akardamām anudakām amaryādām aloṣṭakām
     aśvabhūmiṃ praśaṃsanti ye yuddhakuśalā janāḥ
 19 samā nirudakākāśā rathabhūmiḥ praśasyate
     nīcadrumā mahākakṣā sodakā hastiyodhinām
 20 bahu durgā mahāvṛkṣā vetraveṇubhir āstṛtā
     padātīnāṃ kṣamā bhūmiḥ parvatopavanāni ca
 21 padātibahulā senā dṛḍhā bhavati bhārata
     rathāśvabahulā senā sudineṣu praśasyate
 22 padātināgabahulā prāvṛṭkāle praśasyate
     guṇān etān prasaṃkhyāya deśakālau prayojayet
 23 evaṃ saṃcintya yo yāti tithi nakṣatrapūjitaḥ
     vijayaṃ labhate nityaṃ senāṃ samyak prayojayan
 24 prasuptāṃs tṛṣitāñ śrāntān prakīrṇān nābhighātayet
     mokṣe prayāṇe calane pānabhojana kālayoḥ
 25 ati kṣiptān vyatikṣiptān vihatān pratanū kṛtān
     suvisrambhān kṛtārambhān upanyāsa pratāpinān
     bahiścarān upanyāsān kṛtvā veśmānusāriṇaḥ
 26 pāramparyāgate dvāre ye ke cid anuvartinaḥ
     paricaryā varoddhāro ye ca ke cana valginaḥ
 27 anīkaṃ ye prabhindanti bhinnaṃ ye sthagayanti ca
     samānāśana pānās te kāryā dviguṇavetanāḥ
 28 daśādhipatayaḥ kāryāḥ śatādhipatayas tathā
     teṣāṃ sahasrādhipatiṃ kuryāc chūram atandritam
 29 yathāmukhyaṃ saṃnipātya vaktavyāḥ sma śapāmahe
     yathā jayārthaṃ saṃgrāme na jahyāma parasparam
 30 ihaiva te nivartantāṃ ye naḥ ke cana bhīravaḥ
     na ghātayeyuḥ pradaraṃ kurvāṇās tumule sati
 31 ātmānaṃ ca svapakṣaṃ ca palāyan hanti saṃyuge
     dravyanāśo vadho 'kīrtir ayaśaś ca palāyane
 32 amanojñā sukhā vācaḥ puruṣasya palāyataḥ
     pratispandauṣṭha dantasya nyastasarvāyudhasya ca
 33 hitvā palāyamānasya sahāyān prāṇasaṃśaye
     amitrair anubaddhasya dviṣatām astu nas tathā
 34 manuṣyāpasadā hy ete ye bhavanti parāṅmukhāḥ
     rāśivardhana mātrās te naiva te pretya no iha
 35 amitrā hṛṣṭamanasaḥ pratyudyānti palāyinam
     jayinaṃ suhṛdas tāta vandanair maṅgalena ca
 36 yasya sma vyasane rājann anumodanti śatravaḥ
     tad asahya taraṃ duḥkham ahaṃ manye vadhād api
 37 śriyaṃ jānīta dharmasya mūlaṃ sarvasukhasya ca
     sā bhīrūṇāṃ parān yāti śūras tām adhigacchati
 38 te vayaṃ svargam icchantaḥ saṃgrāme tyaktajīvitāḥ
     jayanto vadhyamānā vā prāptum arhāma sad gatim
 39 evaṃ saṃśapta śapathāḥ samabhityaktajīvitāḥ
     amitravāhinīṃ vīrāḥ saṃpragāhanty abhīravaḥ
 40 agrataḥ puruṣānīkam asi carma vatāṃ bhavet
     pṛṣṭhataḥ śakaṭānīkaṃ kalatraṃ madhyatas tathā
 41 pareṣāṃ pratighātārthaṃ padātīnāṃ ca gūhanam
     api hy asmin pare gṛddhā bhaveyur ye purogamāḥ
 42 ye purastād abhimatāḥ sattvavanto mano vinaḥ
     te pūrvam abhivarteraṃs tān anvag itare janāḥ
 43 api coddharṣaṇaṃ kāryaṃ bhīrūṇām api yatnataḥ
     skandhadarśanamātraṃ tu tiṣṭheyur vā samīpataḥ
 44 saṃhatān yodhayed alpān kāmaṃ vistārayed bahūn
     sucī mukham anīkaṃ syād alpānāṃ bahubhiḥ saha
 45 saṃprayuddhe prahṛṣṭe vā satyaṃ vāyadi vānṛtam
     pragṛhya bāhūn krośeta bhagnā bhagnāḥ parā iti
 46 āgataṃ no mitrabalaṃ praharadhvam abhītavat
     śabdavanto 'nudhāveyuḥ kurvanto bhairavaṃ ravam
 47 kṣveḍāḥ kila kilāḥ śaṅkhāḥ krakacā goviṣāṇikān
     bherīmṛdaṅgapaṇavān nādayeyurś ca kuñjarān

 

SECTION CI

"Yudhishthira said, 'Of what disposition, of what behaviour, of what form, how acoutred, and how armed should the combatants be in order that they may be competent for battle?'
p. 219
"Bhishma said, 'It is proper that those weapons and vehicles should be adopted (by particular bodies of combatants) with which they have become familiar by use. Brave soldiers, adopting those weapons and vehicles, engage in battle. The Gandharvas, the Sindhus, and the Sauviras fight best with their nails and lances. They are brave and endued with great strength. Their armies are capable of vanquishing all forces, The Usinaras are possessed of great strength and skilled in all kinds of weapons. The Easterners are skilled in fighting from the backs of elephants and are conversant with all the ways of unfair fight. The Yavanas, the Kamvojas, and those that dwell around Mathura are well skilled in fighting with bare arms. The Southerners are skilled in fighting sword in hand. It is well-known that persons possessed of great strength and great courage are born in almost every country. Listen to me as I describe their indications. They that have voices and eyes like those of the lion or the tiger, they that have a gait like that of the lion and the tiger, and they that have eyes like those of the pigeon or the snake, are all heroes capable of grinding hostile ranks. 1 They that have a voice like deer, and eyes like those of the leopard or the bull, are possessed of great activity. They whose voice resembles that of bells, are excitable, wicked, and wrathful. They that have a voice deep as that of the clouds, that have wrathful face, or faces like those of camels, they that have hooked noses and tongues, are possessed of great speed and can shoot or hurl their weapons to a great distance. They that have bodies curved like that of the cat, and thin hair and thin skin, become endued with great speed and restlessness and almost invincible in battle. Some that are possessed of eyes closed like those of the iguana, disposition that is mild, and speed and voice like the horses, are competent to fight all foes. They that are of well-knit and handsome and symmetrical frames, and broad chests, that become angry upon hearing the enemy's drum or trumpet, that take delight in affrays of every kind, that have eyes indicative of gravity, or eyes that seem to shoot out, or eyes that are green, they that have faces darkened with frowns, or eyes like those of the mongoose, are all brave and capable of casting away their lives in battle. They that have crooked eyes and broad foreheads and cheek-bones not covered with flesh and arms strong as thunder-bolts and fingers bearing circular marks, and that are lean with arteries and nerves that are visible, rush with great speed when the collision of battle takes place. Resembling infuriated elephants, they become irresistible. They that have greenish hair ending in curls, that have flanks, cheeks, and faces fat and full of flesh, that have elevated shoulders and broad necks, that have fearful visages and fat calves, that are fiery like (Vasudeva's horse) Sugriva or like the offspring of Garuda, the son of Vinata, that have round heads, large mouths, faces like those of cats, shrill voice and wrathful temper, that rush to battle, guided by its din, that are wicked in behaviour and full of haughtiness, that are of terrible countenances, and that live in the outlying districts, are all reckless of their lives and never flyaway from battle. Such troops should always be placed in the van. They always slay their foes in fight and suffer themselves to be slain without
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retreating. Of wicked behaviour and outlandish manners, they regard soft speeches as indications of defeat. If treated with mildness, they always exhibit wrath against their sovereign.'"

 

Book 12
Chapter 102

 

 

 

  1 [y]
      kiṃ śīlāḥ kiṃ samutthānāḥ kathaṃrūpāś ca bhārata
      kiṃ saṃnāhāḥ kathaṃ śastrā janāḥ syuḥ saṃyuge nṛpa
  2 [bh]
      yathācaritam evātra śastrapatraṃ vidhīyate
      ācārād eva puruṣas tathā karmasu vartate
  3 gāndhārāḥ sindhusauvīrā nakharaprāsayodhinaḥ
      ābhīravaḥ subalinas tad balaṃ sarvapāragam
  4 sarvaśastreṣu kuśalāḥ sattvavanto hy uśīnarāḥ
      prācyā mātaṅgayuddheṣu kuśalāḥ śaṭhayodhinaḥ
  5 tathā yavanakāmbojā mathurām abhitaś ca ye
      ete niyuddha kuśalā dākṣiṇātyāsi carmiṇaḥ
  6 sarvatra śūrā jāyante mahāsattvā mahābalāḥ
      prāya eṣa samuddiṣṭo lakṣaṇāni tu me śṛṇu
  7 siṃhaśārdūlavān netrāḥ sinha śārdūlagāminaḥ
      pārāvata kuliṅgākṣāḥ sarve śūrāḥ pramāthinaḥ
  8 mṛgasvarā dvīpinetrā ṛṣabhākṣās tathāpare
      pravādinaḥ sucaṇḍāś ca krodhinaḥ kiṃnarī svanāḥ
  9 meghasvanāḥ kruddha mukhāḥ ke cit karabha nisvanāḥ
      jihmanāsānujaṅghāś ca dūragā dūrapātinaḥ
  10 viḍāla kubjās tanavas tanu keśās tanutvacaḥ
     śūrāś capala cittāś ca te bhavanti durāsadāḥ
 11 godhā nimīlitāḥ ke cin mṛdu prakṛtayo 'pi ca
     turaṃgagatinirghoṣās te narāḥ pārayiṣṇavaḥ
 12 susaṃhatāḥ pratanavo vyūḍhoraskāḥ susaṃsthitāḥ
     pravāditena nṛtyanti hṛṣyanti kalaheṣu ca
 13 ganbhīrākṣā niḥsṛtākṣāḥ piṅgalā bhrukuṭī mukhāḥ
     nakulākṣās tathā caiva sarve śūrās tanutyajaḥ
 14 jihmākṣāḥ pralalāṭāś ca nirmāṃsa hanavo 'pi ca
     vakrabāhvaṅgulī saktāḥ kṛśā dhamani saṃtatāḥ
 15 praviśanty ativegena saṃparāye 'bhyupasthite
     vāraṇā iva saṃmattās te bhavanti durāsadāḥ
 16 dīptasphuṭita keśāntāḥ sthūlapārśva hanū mukhāḥ
     unnatāṃsā pṛthugrīvā vikaṭāḥ sthūlapiṇḍikā
 17 udvṛttāś caiva sugrīvā vinatā vihagā iva
     piṇḍa śīrśāhi vaktrāś ca vṛṣadaṃśa mukhā iva
 18 ugrasvanā manyumanto yuddheṣv ārāva sāriṇaḥ
     adharmajñāvaliptāś ca ghorā raudrapradarśinaḥ
 19 tyaktātmānaḥ sarva ete antyajā hy anivartinaḥ
     puraskāryāḥ sadā sainye hanyate ghnanti cāpi te
 20 adhārmikā bhinnavṛttāḥ sādhv evaiṣāṃ parābhavaḥ
     evam eva prakupyanti rājño 'py ete hy abhīkṣṇaśaḥ

SECTION CII

"Yudhishthira said. 'What are the well-known indications, O bull of Bharata's race, of the (future) success of an army? I desire to know them.'
"Bhishma said, 'I shall tell thee, O bull of Bharata's race, all the well-known indications of the (future) success of an army. When the gods become angry and inert are urged by fate, persons of learning, beholding everything with the eye of heavenly knowledge, perform diverse auspicious acts and expiatory rites including homa and the silent recitation of mantras, and thus allay all evils. 1 That army in which the troops and the animals are all undepressed and cheerful. O Bharata, is sure to win a decided victory. The wind blows favourably from behind such troops. Rainbows appear in the sky. The clouds cast their shadows upon them and at times the sun shines upon them. The jackals become auspicious to them, and ravens and vultures as well. When these show such regard to the army, high success is sure to be won by it. Their (sacrificial) fires blaze up with a pure splendour, the light going upwards and the smokeless flames slightly bending towards the south. The libations poured thereon emit an agreeable fragrance. These have been said to be the indications of future success. The conchs and drums, blown and beat, send forth loud and deep peals. The combatants become filled with alacrity. These have been said to be the indications of future success. If deer and other quadrupeds be seen behind or to the left of those that have already set out for battle or of those that are about to set out, they are regarded auspicious. If they appear to the right of the warriors while about to engage in slaughter, that is regarded as an indication of success. If, however, they make their appearance in the van of such persons, they indicate disaster and defeat. If these birds, viz., swans and cranes and Satapatras and Chashas utter auspicious cries, and all the able-bodied combatants become cheerful, these are regarded as indications of future success. They whose array blazes forth with splendour and becomes terrible to look at in consequence of the sheen of their weapons, machines, armour, and standards as also of the radiant complexion of the faces of the vigorous men that stand within it, always succeed in vanquishing their foes. If the combatants of a host be of pure behaviour and modest deportment and attend to one another in loving-kindness, that is regarded as an indication of future
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success. If agreeable sounds and orders and sensations of touch prevail, and if the combatants become inspired with gratitude and patience, that is regarded as the root of success. The crow on the left of a person engaged in battle and on the right of him who is about to engage in it, is regarded auspicious. Appearing at the back, it indicates non-fulfilment of the objects in view, while its appearance in the front forebodes danger. Even after enlisting a large army consisting of the four kinds of forces, thou shouldst, O Yudhishthira, first behave peacefully. If thy endeavours after peace fail, then mayst thou engage in battle. The victory, O Bharata, that one acquired by battle is very inferior. Victory in battle, it seems, is dependent on caprice or destiny. When a large army breaks and the troops begin to fly away, it is exceedingly difficult to check their flight. The impetuosity of the flight resembles that of a mighty current of water or of a frightened herd of deer. Some have broken. For this, without adequate cause, others break, even they that are brave and skilled in fight. A large army, consisting of even brave soldiers, is like a large herd of Ruru deer. 1 Sometimes again it may be seen that even fifty men, resolute and relying upon one another, cheerful and prepared to lay down their lives, succeed in grinding enemies numerically much superior. Sometimes even five, or six, or seven men, resolute and standing close together, of high descent and enjoying the esteem of those that know them, vanquish foes much superior to them in number. The collision of battle is not desirable as long as it can be avoided. The policy of conciliation, or producing disunion, and making gifts should first be tried, the battle, it is said, should come after these. At the very sight of a (hostile) force, fear paralyses the timid, even as at the sight of the blazing bolt of heaven they ask, 'Oh, upon what would it fall?' 2 Having ascertained that a battle is raging, the limbs of those that go to join it, as also of him that is conquering, perspire profusely. 3 The entire country. O king, (that is the seat of war), becomes agitated and afflicted with all its mobile and immobile population. The very marrow of embodied creatures scorched with the heat of weapons, languishes with pain. A king should, therefore, on all occasions, apply the arts of conciliation, mixing them with measures of severity. When people are afflicted by foes, they always show a disposition to come to terms. 4 Secret agents should be sent for producing disunion amongst the allies of the foe. Having produced disunion, it is very desirable that peace should then be
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made with that king who happens to be more powerful than the foe (sought to be crushed). If the invader does not proceed in the way, he can never succeed in completely crushing his foe. In dealing with the foe, care should be taken for hemming him in from all sides. Forgiveness always comes to those that are good. It never comes to those that are bad. Listen now, O Partha, to the uses of forgiveness and of severity. The fame of a king who displays forgiveness after conquest spreads more widely. The very foes of a person that is of a forgiving disposition trust him even when he becomes guilty of a grave transgression. Samvara has said that having afflicted a foe first, forgiveness should be shown afterwards, for a wooden pole, if made straight without the application of heat in the first instance, very soon assumes its former state. Persons skilled in the scriptures do not, however, applaud this. Nor do they regard this as an indication of a good king. On the other hand, they say that a foe should be subdued and checked, like a sire subduing and checking a son, without anger and without destroying him. If, O Yudhishthira, a king becomes severe, he becomes an object of hatred with all creatures. If, on the other hand, he becomes mild, he becomes disregarded by all. Do thou, therefore, practise both severity and mildness. Before smiting, O Bharata, and while smiting, utter sweet words; and having smitten, show them compassion and let them understand that thou art grieving and weeping for them. Having vanquished an army, the kind should address the survivors saying, 'I am not at all glad that so many have been slain by my troops. Alas, the latter, though repeatedly dissuaded by me, have not obeyed my direction. I wish they .(that are slain) were all alive. They do not deserve such death. They were all good men and true, and unretreating from battle. Such men, indeed, are rare. He that has slain such a hero in battle, has surely done that which is not agreeable to me.' Having uttered such speeches before the survivors of the vanquished foe, the king should in secret honour those amongst his own troops that have bravely slain the foe. For soothing the wounded slayers for their sufferings at the hand of the foe, the king, desirous of attaching them to himself, should even weep, seizing their hands affectionately. The king should thus, under all circumstances, behave with conciliation. A king that is fearless and virtuous, becomes the beloved of all creatures. All creatures, also, O Bharata, trust such a ruler. Winning their trust, he succeeds in enjoying the earth as he pleases. The king should, therefore, by abandoning deceitfulness, seek to obtain the trust of all creatures. He should also seek to protect his subjects from all fears if he seek to enjoy the earth.'"

Footnotes

220:1 The object of these two verses is to indicate that a learned astrologer and a learned priest are certain means for procuring victories by warding off all calamities caused by unpropitious fate and the wrath of the gods.
221:1 If a single deer takes fright and runs in a particular direction, the whole herd follows it without knowing the cause. The simile is peculiarly appropriate in the case of large armies, Particularly of Asiatic hosts, if a single division takes to flight, the rest follows it. Fear is very contagious. The Bengal reading jangha is evidently incorrect. The Bombay reading is sangha. The Burdwan translators have attempted the impossible feat of finding sense by adhering to the incorrect reading. The fact is, they did not suspect the viciousness of the text.
221:2 I have endeavoured to give the very construction of the original. It is curious to see how the Burdwan Pundits have misunderstood the simple verse.
221:3 Samiti is explained by Nilakantha to mean battle, and vijasyasya as vijigishamanasya. Unless it be an instance of a cruce, vijasyasya can scarcely be understood in such a sense.
221:4 i.e., the king should try conciliation, sending at the same time an invading force, or making an armed demonstration. Such politic measures succeed in bringing about peace.

SECTION CIII

"Yudhishthira said, 'Tell me, O grandsire, how a kin should behave towards foe that is mild, towards one that is fierce, and towards one that has
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many allies and a large force.'
"Bhishma said, 'In this connection is cited, O Yudhishthira. the old narrative of the discourse between Vrihaspati and Indra. Once on a time, that slayer of hostile heroes, viz., Vasava, the chief of the celestials, joining his palms, approached Vrihaspati, and saluting him, said these words.'
"Indra said. 'How, O regenerate one, should I behave towards my foes? Row should I subdue them by means of contrivances, without exterminating them? In a collision between two armies, victory may be won by either side. In what way should I behave so that this blazing prosperity that I have won and that scorches all my enemies may not desert me?' Thus addressed, Vrihaspati, skilled in Virtue, Profit, and Pleasure, possessed of a knowledge of kingly duties, and endued with great intelligence, answered Indra in the following words.'
"Vrihaspati said, 'One should never wish to subdue one's foes by quarrel. Excited with wrath and bereft of forgiveness, boys only seek quarrel. One that desires the destruction of a foe should not put that foe on his guard. On the other hand, one should never exhibit one's ire or fear or joy. He should conceal these within his own bosom. Without trusting one's foe in reality, one should behave towards him as if one trusted him completely. One should always speak sweet words unto one's foes and never do anything that is disagreeable. One should abstain from fruitless acts of hostility as also from insolence of speech. As a fowler, carefully uttering cries similar to those of the birds he wishes to seize or kill. captures and brings them under his power, even so should a king, O Purandara, bring his foes under subjection and then slay them if he likes. Having overcome one's foes, one should not sleep at ease. A foe that is wicked raises his head again like afire carelessly put out making its appearance again. When victory may be won by either side, a hostile collision of arms should be avoided. Having lulled a foe into security, one should reduce him into subjection and gain one's object. Having consulted with his ministers and with intelligent persons conversant with policy, a foe that is disregarded and neglected, being all along unsubdued at heart, smites at the proper season, especially when the enemy makes a false step. By employing trusted agents of his own, such a foe would also render the other's forces inefficient by producing disunion. Ascertaining the beginning, the middle and the end of his foes, 1 a king should in secret cherish feelings of hostility towards them. He should corrupt the forces of his foe, ascertaining everything by positive proof, using the arts of producing disunion, making gifts, and applying poison. A king should never live in companionship with his foes. A king should wait long and then slay his foes. Indeed, he should wait, expecting the opportunity, so that he might come down upon his foe at a time when the latter would not expect him in the least. A king should never slay a large number of the troops of his foe, although he should certainly do that which would make his victory decisive. The king should never do such an injury to his foe as would rankle
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in the latter's heart. 1 Nor should he cause wounds by wordy darts and shafts. If the opportunity comes, he should strike at him, without letting it slip. Such, O chief of the gods, should be the conduct of a king desirous of slaying his foes towards those that are his foes. If an opportunity, with respect to the man who waits for it, once passes away, it can never be had again by the person desirous of acting. Acting according to the opinions of the wise, a king should only break the strength of his foe. He should never, when the opportunity is not favourable, seek to accomplish his objects. Nor should he, when the opportunity is at hand, persecute his foe. 2 Giving up lust and wrath and pride, the king should, acting with heedfulness, continually watch for the laches of his foes. His own mildness, the severity of his punishments, his inactivity and heedlessness, O chief of the gods, and the deceitful contrivances well applied (by his foes), ruin a foolish ruler. That king who can conquer these four faults and counteract the deceitful contrivances of his enemies succeeds, without doubt, in smiting them all. When only one minister (without needing any help) is competent to accomplish a secret object (of the king), the king should consult with that one minister only in respect of such object. Many ministers, if consulted, endeavour to throw the burden of the task upon one another's shoulders and even give publicity to that object which should be kept secret. If consultation with one be not proper, then only should the king consult with many. When foes are unseen, divine chastisement should be invoked upon them; when seen, the army, consisting of four kinds of forces, should be moved. 3 The king should first use the arts of producing disunion, as also those of conciliation. When the time for each particular means comes, that particular means should be applied. At times, the king should even prostrate himself before a powerful foe. It is again desirable that acting heedfully himself, he should seek to compass the victor's destruction when the latter becomes heedless. By prostrating one's self, by gift of tribute, by uttering sweet words, one should humble one's self before a more powerful king. One should (when the occasion for such acts comes) never do anything that may arouse the suspicions of one's powerful foe. The weaker ruler should, under such circumstances, carefully avoid every act that may awaken suspicion. A victorious king, again, should not trust his vanquished foes, for they that are vanquished always remain wakeful. There is nothing, O best of duties, that is more difficult of accomplishment than the acquisition of prosperity, O ruler of the immortals, by persons of a restless disposition. The very existence of persons of restless disposition is fraught with danger. Kings should, therefore, with close attention, ascertain their friends and foes. If a king becomes mild, he is disregarded.
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[paragraph continues] If he becomes fierce, he inspires people with dread. Therefore, do not be fierce. Do, not, again, be mild. But be both fierce and mild. As a rapid current ceaselessly cats away the high bank and causes large landslips, even so heedlessness and error cause a kingdom to be ruined. Never attack many foes at the same time. By applying the arts of conciliation, or gift, or production of disunion, O Purandara, they should be ground one by one. As regards the remnant, (being few in number,) the victor may behave peacefully towards them. An intelligent king, even if competent for it, should not begin to crush all (his foes) at once. 1 When a king happens to have a large army consisting of sixfold forces 2 and teeming with horse, elephants, cars, foot, and engines, all devoted to him, when he thinks himself superior to his foe in many respects upon a fair comparison, then should he openly smite the foe without hesitation. If the foe be strong, the adoption of a policy of conciliation (towards him) is not worthy of approbation. On the other hand, chastisement by secret means is the policy that should be adopted. Nor should mildness of behaviour be adopted towards such foes, nor repeated expedition, for loss of crops, poisoning of wells and tanks, and suspicion in respect of the seven branches of administration, should be avoided. 3 The king should, on such occasions, apply diverse kinds of deception, diverse contrivances for setting his foes against one another, and different kinds of hypocritical behaviour. He should also, through trusted agents, ascertain the doings of his foes in their cities and provinces. Kings, O slayer of Vala and Vritra, pursuing their foes and entering their towers, seize and appropriate the best things that are obtainable there, and devise proper measures of policy in their own cities and dominions. Making gifts of wealth unto them in private, and confiscating their possessions publicly, without, however, injuring them materially, and proclaiming that they are all wicked men that have suffered for their own misdeeds, kings should send their agents to the cities and provinces of their foes. At the same time, in their own cities, they should, through other persons conversant with the scriptures, adorned with every accomplishment, acquainted with the ordinances of the sacred books and possessed of learning cause incantations and foe-killing rites to be performed.'
"Indra said, 'What are the indications, O best of regenerate ones, of a wicked person? Questioned by me, tell me how I am to know who is wicked.'
"Vrihaspati said, A wicked person is he who proclaims the faults of others at their back, who is inspired with envy at the accomplishments of others, and who remains silent when the merits of other people are proclaimed in his presence, feeling a reluctance to join in the chorus. Mere silence on such occasions is no indication of wickedness. A wicked person, however, at such
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times breathe heavily, bites his lips, and shakes his head. Such a person always mixes in society and speaks irrelevantly. 1 Such a man never does what he promises, when the eye of the person to whom he has given the assurance is not upon him. When the eye of the person assured is on him, the wicked man does not even allude to the subject. The wicked man eats by himself (and not with others on the same board), and finds fault with the food placed before him, saying, 'All is not right today as on other days.' His disposition shows itself in the circumstances connected with his sitting, lying, and riding. Sorrowing on occasions of sorrow and rejoicing on occasions of joy, are the indications of a friend. An opposite behaviour furnishes the indications of an enemy. Keep in thy heart these sayings, O ruler of the gods! The disposition of wicked men can never be concealed. I have now told thee, O foremost of deities, what the indications of a wicked person are. Having listened to the truths laid down in the scriptures, follow them duly, O ruler of the celestials!'
"Bhishma continued, 'Having heard these words of Vrihaspati, Purandara, employed in subduing his foes, acted strictly according to them. Bent upon victory, that slayer of foes, when the opportunity came, obeyed these instructions and reduced all his enemies to subjection.'"

Footnotes

223:1 i.e., ascertaining everything regarding him.
224:1 The French had taken Alsace and Lorraine. That was an impolitic step, though, perhaps, Germany also, by taking back those provinces after they had been completely Frenchified, has committed the same mistake. Such injuries rankle in the heart and are never forgotten.
224:2 i.e., ruin him outright.
224:3 Brahma-dandah is the chastisement through the gods. When foes are not seen, i.e., when they are at a distance, the king should employ his priest to perform the rites of the Atharvan for bringing destruction upon them. In the case, however, of foes being seen, i.e., when they are near, he should move his troops without depending upon Atharvan rites.
225:1 Nipunam is explained by Nilakantha as Kusalam; and after drabhet pestum is understood.
225:2 The sixfold forces are foot, horse, elephants, cars, treasury, and traders following the camp.
225:3 I adopt Nilakantha's explanation of this verse. Loss of crops, etc. are the inevitable consequences of expeditions. The king, on such occasions, is obliged also to take particular care of the seven branches of administration. As these are all unpleasant, they should be avoided.
226:1 i.e., starts such subjects for conversation as do not arise naturally, for what he has in view is the proclaiming of the faults of other people, a topic in which he alone is interested and not his hearers.

 

 

Book 12
Chapter 103

 

 

 

1 [y]
      jaitryā vā kāni rūpāṇi bhavanti puruṣarṣabha
      pṛtanāyāḥ praśastāni tānīhecchāmi veditum
  2 [bh]
      jaitryā vā yāni rūpāṇi bhavanti puruṣarṣabha
      pṛtanāyāḥ praśastāni tāni vakṣyāmi sarvaśaḥ
  3 daivaṃ pūrvaṃ vikurute mānuṣe kālacodite
      tad vidvāṃso 'nupaśyanti jñānadīrgheṇa cakṣuṣā
  4 prāyaścitta vidhiṃ cātra japahomāṃś ca tad viduḥ
      maṅgalāni ca kurvantaḥ śamayanty ahitāny api
  5 udīrṇamanaso yodhā vāhanāni ca bhārata
      yasyāṃ bhavanti senāyāṃ dhruvaṃ tasyāṃ jayaṃ vadet
  6 anv enāṃ vāyavo vānti tathaivendra dhanūṃṣi ca
      anuplavante meghāś ca tathādityasya raśmayaḥ
  7 gomāyavaś cānulomā vaḍā gṛdhrāś ca sarvaśaḥ
      ācareyur yadā senāṃ tadā siddhir anuttamā
  8 prasannabhāḥ pāvaka ūrdhvaraśmiḥ; pradakṣiṇāvartaśikho vidhūmaḥ
      puṇyā gandhāś cāhutīnāṃ pravānti; jayasyaitad bhāvino rūpam āhuḥ
  9 gambhīraśabdāś ca mahāsvanāś ca; śaṅkhāś ca bheryaś ca nadanti yatra
      yuyutsavaś cāpratīpā bhavanti; jayasyaitad bhāvino rūpam āhuḥ
  10 iṣṭā mṛgāḥ pṛṣṭhato vāmataś ca; saṃprasthitānāṃ ca gamiṣyatāṃ ca
     jighāṃsatāṃ dakṣiṇāḥ siddhim āhur; ye tv agratas te pratiṣedhayanti
 11 maṅgalya śabdāḥ śakunā vadanti; haṃsāḥ krauñcāḥ śatapatrāś ca cāṣāḥ
     hṛṣṭā yodhāḥ sattvavanto bhavanti; jayasyaitad bhāvino rūpam āhuḥ
 12 śastraiḥ pataiḥ kavacair ketubhiś ca; subhānubhir mukhavarṇaiś ca yūnām
     bhrājiṣmatī duṣpratiprekṣaṇīyā; yeṣāṃ camūs te 'bhibhavanti śatrūn
 13 śuśrūṣavaś cānabhimāninaś ca; parasparaṃ sauhṛdam āsthitāś ca
     yeṣāṃ yodhāḥ śaucam anuṣṭhitāś ca; jayasyaitad bhāvino rūpam āhuḥ
 14 śabdāḥ sparśās tathā gandhā vicaranti manaḥpriyāḥ
     dhairyaṃ cāviśate yodhān vijayasya mukhaṃ tu tat
 15 iṣṭo vāmaḥ praviṣṭasya dakṣiṇaḥ pravivikṣataḥ
     paścāt saṃsādhayaty arthaṃ purastāt pratiṣedhati
 16 saṃbhṛtya mahatīṃ senāṃ caturaṅgāṃ yudhiṣṭhira
     sāmnaivāvartane pūrvaṃ prayatethās tatho yudhi
 17 jaghanya eṣa vijayo yad yuddhaṃ nāma bhārata
     yādṛcchiko yudhi jayo daivo veti vicāraṇam
 18 apām iva mahāvegas trastā mṛgagaṇā iva
     durnivāryatamā caiva prabhagnā mahatī camūḥ
 19 bhagnā ity eva bhajyante vidvāṃso 'pi na kāraṇam
     udārasārā mahatī rurusaṃghopamā camūḥ
 20 parasparajñāḥ saṃhṛṣṭās tyaktaprāṇāḥ suniścitāḥ
     api pañcāśatiḥ śūrā mṛdnanti paravāhinīm
 21 atha vā pañca ṣaṭ sapta sahitāḥ kṛtaniścayāḥ
     kulīnāḥ pūjitāḥ samyag vijayantīha śātravān
 22 saṃnipāto na gantavyaḥ śakye sati kathaṃ cana
     sāntvabheda pradānānāṃ yuddham uttaram ucyate
 23 saṃsarpaṇād dhi senāyā bhayaṃ bhīrūn prabādhate
     vajrād iva prajvalitād iyaṃ kva nu patiṣyati
 24 abhiprayātāṃ samitiṃ jñātvā ye pratiyānty atha
     teṣāṃ spandanti gātrāṇi yodhānāṃ viṣayasya ca
 25 viṣayo vyathate rājan sarvaḥ sasthāṇu jaṅgamaḥ
     śastrapratāpa taptānāṃ majjā sīdati dehinām
 26 teṣāṃ sāntvaṃ krūra miśraṃ praṇetavyaṃ punaḥ punaḥ
     saṃpīḍyamānā hi pare yogam āyānti sarvaśaḥ
 27 antarāṇāṃ ca bhedārthaṃ cārān abhyavacārayet
     yaś ca tasmāt paro rājā tena saṃdhiḥ praśasyate
 28 na hi tasyānyathā pīḍā śakyā kartuṃ tathāvidhā
     yathā sārdham amitreṇa sarvataḥ pratibādhanam
 29 kṣamā vai sādhu māyā hi na hi sādhv akṣamā sadā
     kṣamāyāś cākṣamāyāś ca viddhi pārtha prayojanam
 30 vijitya kṣamamāṇasya yaśo rājño 'bhivardhate
     mahāparādhā hy apy asmin viśvasanti hi śatravaḥ
 31 manyate karśayitvā tu kṣamā sādhv iti śambaraḥ
     asaṃtaptaṃ tu yad dāru pratyeti prakṛtiṃ punaḥ
 32 naitat praśaṃsanty ācāryā na ca sādhu nidarśanam
     akleśenāvināśena niyantavyāḥ svaputravat
 33 dveṣyo bhavati bhūtānām ugro rājā yudhiṣṭhira
     mṛdum apy avamanyante tasmād ubhaya bhāg bhavet
 34 prahariṣyan priyaṃ brūyāt praharann api bhārata
     prahṛtya ca kṛpāyeta śocann iva rudann iva
 35 na me priyaṃ yat sa hataḥ saṃprāhaivaṃ puro vacaḥ
     na cakartha ca me vākyam ucyamānaḥ punaḥ punaḥ
 36 aho jīvitam ākāṅkṣe nedṛśo vadham arhati
     sudurlabhāḥ supuruṣāḥ saṃgrāmeṣv apalāyinaḥ
 37 kṛtaṃ mamāpriyaṃ tena yenāyaṃ nihato mṛdhe
     iti vācā vadan hantṝn pūjayeta rahogataḥ
 38 hantṝṇāṃ cāhatānāṃ ca yat kuryur aparādhinaḥ
     krośed bāhuṃ pragṛhyāpi cikīrṣañ janasaṃgraham
 39 evaṃ sarvāsv avasthāsu sāntvapūrvaṃ samācaran
     priyo bhavati bhūtānāṃ dharmajño vītabhīr nṛpaḥ
 40 viśvāsaṃ cātra gacchanti sarvabhūtāni bhārata
     viśvastaḥ śakyate bhoktuṃ yathākāmam upasthitaḥ
 41 tasmād viśvāsayed rājā sarvabhūtāny amāyayā
     sarvataḥ parirakṣec ca yo mahīṃ bhoktum icchati

 

SECTION CIV

"Yudhishthira said, 'How should a righteous king, who is opposed by his own officers, whose treasury and army are no longer under his control, and who has no wealth, conduct himself for acquiring happiness?'
"Bhishma said, 'In this connection, the story of Kshemadarsin is often recited. I shall narrate that story to thee. Listen to it, O Yudhishthira! It has been heard by us that in days of old, when prince Kshemadarsin became weak in strength and fell into great distress, he repaired to the sage Kalakavrikshiya, and saluting him humbly, said unto him these words.' 2
"The king said, 'What should a person like me who deserves wealth but who has, after repeated efforts, failed to recover his kingdom, do, O Brahmana, excepting suicide, thieving and robbery, acceptance of refuge with others, and other acts of meanness of a similar kind? O best of men, tell me this. One like thee that is conversant with morality and full of gratefulness is the refuge of a person afflicted by disease either mental or physical. Man should cast off his desires. By acting in that way, by abandoning joy and sorrow, and earning
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the wealth of knowledge, he succeeds in obtaining felicity. 1 I grieve for them that adhere to worldly happiness as dependent on wealth. All that, however, vanishes like a dream. They that can abandon vast wealth achieve a very difficult feat. As regards ourselves we are unable to abandon that wealth which is even no longer existent. 2 I am divested of prosperity and have fallen into a miserable and joyless plight. Instruct me, O Brahmana, what happiness I may yet strive for.' Thus addressed by the intelligent prince of Kosala, the sage Kalakavrikshiya of great splendour made the following answer.'
"The sage said, 'Thou hast, it seems, already understood it. Possessed of knowledge as thou art, thou shouldst act as thou thinkest. Thy belief is right, viz., All this that I see is unstable, myself as also everything that I have. Know, O prince, that those things which thou regardest as existing are in reality non-existent. The man of wisdom knows this, and accordingly is never pained whatever the distress that may overwhelm him. Whatever has taken place and whatever will take place are all unreal. When thou wilt know this which should be known by all, thou shalt be freed from unrighteousness. Whatever things had been earned and acquired by those that came before, and whatever was earned and acquired by those that succeeded them, have all perished. Reflecting on this, who is there that will yield to grief? Things that were, are no more. Things that are, will again be (no more). Grief has no power to restore them. One should not, therefore, indulge in grief. Where, O king, is thy sire to-day, and where thy grandsire? Thou seest them not today, nor do they see thee now. Reflecting on thy own instability, who dost thou grieve for them? Reflect with the aid of thy intelligence, and thou wilt understand that verily thou shalt cease to be. Myself, thyself, O king, thy friends, and thy foes, shall, without doubt, cease to be. Indeed, everything will cease to be. Those men that are now of twenty or thirty years of age will, without doubt, all die within the next hundred years. If a man cannot have the heart to give up his vast possessions, he should then endeavour to think his possessions are not his own and by that means seek to do good to himself. 3 Acquisitions that are future should be regarded by one as not one's own. Acquisitions that have disappeared, should also be regarded by one as not one's own. Destiny should be regarded as all powerful. They that think in this strain are said to be possessed of wisdom. Such a habit of looking at things is an attribute of the good. Many persons who are equal or superior to thee in intelligence and exertion, though deprived of wealth, are not only alive but are never ruling kingdoms. They are not, like thee. They do not indulge in grief like thee. Therefore, cease thou to grieve in this way. Art thou not Superior to those men, or at least equal to them in intelligence and exertion?'" The king said, 'I regard the kingdom which I had with all its appendages to
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have been won by me without any exertion. All-powerful Time, however, O regenerate one, has swept it away. The consequence, however, that I see, of my kingdom having been swept away by Time as by a stream, is that I am obliged to support upon whatever I obtain (by charity).'
"The sage said, 'Moved by the knowledge of what is true (in life) one should never grieve for either the past or the future. Be thou of such a frame of mind. O prince of Kosala, in respect of every affair that may engage thy attention. Desiring to obtain only that which is obtainable and not that which is unobtainable, do thou enjoy thy present possessions and never grieved for that which is absent. Be thou delighted, O prince of Kosala, with whatever thou succeedest in winning with ease. Even if divested of prosperity, do not grieve for Abut seek to preserve a pure disposition. Only an unfortunate man who is of a foolish understanding, when deprived of former prosperity, censures the supreme Ordainer, without being contented with his present possessions. Such a person regards others, however undeserving, as men blessed with prosperity. For this reason, they that are possessed of malice and vanity and filled with a sense of their own importance, suffer more misery still. Thou however, O king, art not stained by such vices. Endure the prosperity of others although thou art thyself divested of prosperity. They that are possessed of dexterity succeed in enjoying that prosperity which is vested in others. 1 Prosperity leaves the person that hates others. Men possessed of righteous behaviour and wisdom and conversant with the duties of Yoga renounce prosperity and sons and grandsons of their own accord. Others, regarding earthly wealth to be exceedingly unstable and unattainable, dependent as it is upon ceaseless action and effort, are also seen to renounce it. 2 Thou seemest to be possessed of wisdom. Why dost thou then grieve so piteously, desiring things that should not be desired, that are unstable, and that are dependent on others? Thou desirest to enquire after that particular frame of mind (which would enable thee to enjoy felicity notwithstanding the loss of thy possessions). The advice I give thee is to renounce all those objects of desire. Objects that should be avoided appear in the guise of those that should be striven for, while those that should be striven for appear in the guise of objects that should be avoided. Some lose their wealth in the pursuit of wealth. Others regard wealth as the root of infinite happiness, and, therefore pursue it eagerly. Some again, delighted with wealth, think that there is nothing superior to it. In his eager desire for the acquisition of wealth, such a person loses all other objects of life. If, O prince of Kosala, a person loses that wealth which had been earned with difficulty and which had been proportionate to his desires, he then, overcome by the inactivity of despair, gives up all desire of wealth. Some persons of righteous souls and high birth betake themselves to the acquisition of virtue. These renounce every kind of worldly happiness from desire of winning felicity
p. 229
in the other world. Some persons lay down life itself, moved by the desire of acquiring wealth. These do not think that life has any use if dissociated from wealth. Behold their pitiable condition. Behold their foolishness. When life is so short and uncertain, these men, moved by ignorance, set their eyes on wealth. Who is there that would set his heart upon hoarding when destruction is its end, upon life when death is its end, and upon union when separation is its end? sometimes man renounces wealth, and sometimes wealth renounces man. What man possessed of knowledge is there that would feel grieved at the loss of wealth? There are many other persons in the world that lose wealth and friends. Behold, O king, with thy intelligence, and thou wilt understand that the calamities which overtake men are all due to the conduct of men themselves. Do thou, therefore, (as a remedy), restrain thy senses and mind and speech. For, if those become weak and productive of evil there is no man who can keep himself free from temptation of external objects by which he is always surrounded. As no one can form an adequate idea of the past nor can foresee the future, there being many intervals of time and place, a person like thee who is possessed of such wisdom and such prowess, never indulges in grief for union and separation, for good or evil. A person of such mildness of disposition, well-restrained soul, and settled conclusions, and observant of Brahmacharya vows, never indulges in grief and never becomes restless from desire of acquiring or fear of losing anything of small value. It is not fit that such a man should adopt a deceitful life of mendicancy, a life that is sinful and wicked and cruel and worthy of only a wretch among men. Do thou repair to the great forest and lead a life of happiness there, all alone and subsisting upon fruit and roots, restraining speech and soul, and filled with compassion for all creatures. He that cheerfully leads such a life in the forest, with large-tusked elephants for companions, with no human being by his side, and contented with the produce of the wilderness, is said to act after the manner of the wise. A large lake when it becomes turbid, resumes its tranquillity of itself. Similarly, a man of wisdom, when disturbed in such matters, becomes tranquil of himself. I see that a person that has fallen into such a plight as thine may live happily even thus. When thy prosperity is almost impossible to recover, and when thou art without ministers and counsellors, such a course is open to thee. Dost thou hope to reap any benefit by depending upon destiny?'"

Footnotes

226:2 In the Bengal texts there is an error of reading viz., Satru for Yatra in the first line of verse 3. The Burdwan Pundits repeat the error in their vernacular version. K.P. Singha, of course, avoids it.
227:1 The Bengal texts, in the second line of verse 7, contain an error, Saktincha is evidently a misreading for Sokancha. The Burdwan version, as a matter of course, repeats the error, While K.P. Singha avoids it.
227:2 i.e., though dispossessed of my kingdom, I cannot yet cast off the hope of recovering it.
227:3 i.e., he should think that his wealth has been given to him for the sake of friends and relatives and others. He will then succeed in practising charity.
228:1 Nilakantha explains Kusalah as niamatsarah and anyatra as Satrau. I do not follow him.
228:2 The Bengal texts read Vidhitsa dhanameva cha. This is evidently erroneous. The correct reading, as given in the Bombay text, is Vidhitsasadhanena cha. Both the Bengali versions are incorrect.

 

 

Book 12
Chapter 104

 

 

 

 1 [y]
      kathaṃ mṛdau kathaṃ tīkṣṇe mahāpakṣe ca pārthiva
      arau varteta nṛpatis tan me brūhi pitāmaha
  2 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      bṛhaspateś ca saṃvādam indrasya ca yudhiṣṭhira
  3 bṛhaspatiṃ devapatir abhivādya kṛtāñjaliḥ
      upasaṃgamya papraccha vāsavaḥ paravīrahā
  4 ahiteṣu kathaṃ brahman vartayeyam atandritaḥ
      asamucchidya caivainān niyaccheyam upāyataḥ
  5 senayor vyatiṣaṅgeṇa jayaḥ sādhāraṇo bhavet
      kiṃ kurvāṇaṃ na māṃ jahyāj jvalitā śrīḥ pratāpinī
  6 tato dharmārthakāmānāṃ kuśalaḥ pratibhānavān
      rājadharmavidhānajñaḥ pratyuvāca puraṃdaram
  7 na jātu kalahenecchen niyantum apakāriṇaḥ
      bāla saṃsevitaṃ hy etad yad amarṣo yad akṣamā
      na śatrur vivṛtaḥ kāryo vadham asyābhikāṅkṣatā
  8 krodhaṃ balam amarṣaṃ ca niyamyātmajam ātmani
      amitram upaseveta viśvastavad aviśvasan
  9 priyam eva vaden nityaṃ nāpriyaṃ kiṃ cid ācaret
      viramec chuṣka vairebhyaḥ kaṇṭhāyāsaṃ ca varjayet
  10 yathā vaitaṃsiko yukto dvijānāṃ sadṛśasvanaḥ
     tān dvijān kurute vaśyāṃs tathāyukto mahīpatiḥ
     vaśaṃ copanayec chatrūn nihanyāc ca puraṃdara
 11 na nityaṃ paribhūyārīn sukhaṃ svapiti vāsava
     jāgarty eva ca duṣṭātmā saṃkare 'gnir ivotthitaḥ
 12 na saṃnipātaḥ kartavyaḥ sāmānye vijaye sati
     viśvāsyaivopasaṃnyāsyo vaśe kṛtvā ripuḥ prabho
 13 saṃpradhārya sahāmātyair mantravidbhir mahātmabhiḥ
     upekṣamāṇo 'vajñāte hṛdayenāparājitaḥ
 14 athāsya praharet kāle kiṃ cid vicalite pade
     daṇḍaṃ ca dūṣayed asya puruṣair āptakāribhiḥ
 15 ādimadhyāvasānajñaḥ pracchannaṃ ca vicārayet
     balāni dūṣayed asya jānaṃś caiva pramāṇataḥ
 16 bhedenopapradānena saṃsṛjann auṣadhais tathā
     na tv eva cela saṃsargaṃ racayed aribhiḥ saha
 17 dīrghakālam api kṣāntvā vihanyād eva śātavān
     kālākāṅkṣī yāmayec ca yathā viṣrambham āpnuyuḥ
 18 na sadyo 'rīn vinirhanyād dṛṣṭasya vijayo 'jvaraḥ
     na yaḥ śalyaṃ ghaṭṭayati navaṃ ca kurute vraṇam
 19 prāpte ca praharet kāle na sa saṃvartate punaḥ
     hantukāmasya devendra puruṣasya ripuṃ prati
 20 yaḥ kālo hi vyatikrāmet puruṣaṃ kālakāṅkṣiṇam
     durlabhaḥ sa punaḥ kālaḥ kāladharmacikīrṣuṇā
 21 aurjasthyaṃ vijayed evaṃ saṃgṛhṇan sādhu saṃmatān
     kālena sādhayen nityaṃ nāprāpte 'bhinipīḍayet
 22 vihāya kāmaṃ krodhaṃ ca tathāhaṃkāram eva ca
     yukto vivaram anvicched ahitānāṃ puraṃdara
 23 mārdavaṃ daṇḍa ālasyaṃ pramādaś ca surottama
     māyāś ca vividhāḥ śakra sādhayanty avicakṣaṇam
 24 nihatyaitāni catvāri māyāṃ pratividhāya ca
     tataḥ śaknoti śatrūṇāṃ prahartum avicārayan
 25 yadaivaikena śakyeta guhyaṃ kartuṃ tadācaret
     yacchanti sacivā guhyaṃ mitho vidrāvayanty api
 26 aśakyam iti kṛtvā vā tato 'nyaiḥ saṃvidaṃ caret
     brahmadaṇḍam adṛṣṭeṣu dṛṣṭeṣu caturaṅgiṇīm
 27 bhedaṃ ca prathamaṃ yuñjyāt tūṣṇīṃ daṇḍaṃ tathaiva ca
     kāle prayojayed rājā tasmiṃs tasmiṃs tadā tadā
 28 praṇipātaṃ ca gaccheta kāle śatror balīyasaḥ
     yukto 'sya vadham anvicched apramattaḥ pramādyataḥ
 29 praṇipātena dānena vācā madhurayā bruvan
     amitram upaseveta na tu jātu viśaṅkayet
 30 sthānāni śaṅkitānāṃ ca nityam eva vivarjayet
     na ca teṣv āśvased drugdhvā jāgartīha nirākṛtāḥ
 31 na hy ato duṣkaraṃ karma kiṃ cid asti surottama
     yathā vividhavṛttānām aiśvaryam amarādhipa
 32 tathā vividhaśīlānām api saṃbhava ucyate
     yateta yogam āsthāya mitrāmitrān avārayan
 33 mṛdum apy avamanyante tīkṣṇād udvijate janaḥ
     mātīkṣṇo māmṛdur bhūs tvaṃ tīkṣṇo bhava mṛdur bhava
 34 yathā vapre vegavati sarvataḥ saṃplutodake
     nityaṃ vivaraṇād bādhas tathā rājyaṃ pramādyataḥ
 35 na banūn abhiyuñjīta yaugapadyena śātravān
     sāmnā dānena bhedena daṇḍena ca puraṃdara
 36 ekaikam eṣāṃ niṣpiṃṣañ śiṣṭeṣu nipuṇaṃ caret
     na ca śakto 'pi medhāvī sarvān evārabhen nṛpaḥ
 37 yadā syān mahatī senā hayanāgarathākulā
     padātiyantra bahulā svanuraktā ṣaḍaṅginī
 38 yadā bahuvidhāṃ vṛddhiṃ manyate pratilomataḥ
     tadā vṛvṛtya prahared dasyūnām avicārayan
 39 na sāma daṇḍopaniṣat praśasyate; na mārdavaṃ śatruṣu yātrikaṃ sadā
     na sasyaghāto na ca saṃkarakriyā; na cāpi bhūyaḥ prakṛter vicāraṇā
 40 māyā vibhedānupasarjanāni; pāpaṃ tathaiva spaśa saṃprayogāt
     āptair manuṣyair upacārayeta; pureṣu rāṣṭreṣu ca saṃprayuktaḥ
 41 purāṇi caiṣām anusṛtya bhūmipāḥ; pureṣu bhogān nikhilān ihājayan
     pureṣu nītiṃ vihitāṃ yathāvidhi; prayojayanto baha vṛtra sūdana
 42 pradāya gūḍhāni vasūni nāma; pracchidya bhogān avadhāya ca svān
     duṣṭāḥ svadoṣair iti kīrtayitvā; pureṣu rāṣṭreṣu ca yojayanti
 43 tathaiva cānyai ratiśāstravedibhiḥ; svalaṃkṛtaiḥ śāstravidhānadṛṣṭibhiḥ
     suśikṣitair bhāṣya kathā viśāradaiḥ; pareṣu kṛtyān upadhārayasva
 44 [indra]
     kāni liṅgāni duṣṭasya bhavanti dvijasattama
     kathaṃ duṣṭaṃ vijānīyād etat pṛṣṭo bravīhi me
 45 [bṛhaspati]
     parokṣam aguṇān āha sadguṇān abhyasūyati
     parair vā kīrtyamāneṣu tūṣṇīm āste parāṅmukhaḥ
 46 tūṣṇīṃ bhāve 'pi hi jñānaṃ na ced bhavati kāraṇam
     viśvāsam oṣṭhasaṃdaṃśaṃ śirasaś ca prakampanam
 47 karoty abhīkṣṇaṃ saṃsṛṣṭam asaṃsṛṣṭaś ca bhāṣate
     adṛṣṭito vikurute dṛṣṭvā vā nābhibhāṣate
 48 pṛthag etya samaśnāti nedam adya yathāvidhi
     āsane śayane yāne bhāvā lakṣyā viśeṣataḥ
 49 ārtir ārte priye prītir etāvan mitra lakṣaṇam
     viparītaṃ tu boddhavyam arilakṣaṇam eva tat
 50 etāny evaṃ yathoktāni budhyethās tridaśādhipa
     puruṣāṇāṃ praduṣṭānāṃ svabhāvo balavattaraḥ
 51 iti duṣṭasya vijñānam uktaṃ te surasattama
     niśāmya śāstratattvārthaṃ yathāvad amareśvaraḥ
 52 [bh]
     sa tad vacaḥ śatrunibarhaṇe ratas; tathā cakārāvitathaṃ bṛhaspateḥ
     cacāra kāle vijayāya cārihā; vaśaṃ ca śatrūn anayat puraṃdaraḥ

SECTION CIV

"Yudhishthira said, 'How should a righteous king, who is opposed by his own officers, whose treasury and army are no longer under his control, and who has no wealth, conduct himself for acquiring happiness?'
"Bhishma said, 'In this connection, the story of Kshemadarsin is often recited. I shall narrate that story to thee. Listen to it, O Yudhishthira! It has been heard by us that in days of old, when prince Kshemadarsin became weak in strength and fell into great distress, he repaired to the sage Kalakavrikshiya, and saluting him humbly, said unto him these words.' 2
"The king said, 'What should a person like me who deserves wealth but who has, after repeated efforts, failed to recover his kingdom, do, O Brahmana, excepting suicide, thieving and robbery, acceptance of refuge with others, and other acts of meanness of a similar kind? O best of men, tell me this. One like thee that is conversant with morality and full of gratefulness is the refuge of a person afflicted by disease either mental or physical. Man should cast off his desires. By acting in that way, by abandoning joy and sorrow, and earning
p. 227
the wealth of knowledge, he succeeds in obtaining felicity. 1 I grieve for them that adhere to worldly happiness as dependent on wealth. All that, however, vanishes like a dream. They that can abandon vast wealth achieve a very difficult feat. As regards ourselves we are unable to abandon that wealth which is even no longer existent. 2 I am divested of prosperity and have fallen into a miserable and joyless plight. Instruct me, O Brahmana, what happiness I may yet strive for.' Thus addressed by the intelligent prince of Kosala, the sage Kalakavrikshiya of great splendour made the following answer.'
"The sage said, 'Thou hast, it seems, already understood it. Possessed of knowledge as thou art, thou shouldst act as thou thinkest. Thy belief is right, viz., All this that I see is unstable, myself as also everything that I have. Know, O prince, that those things which thou regardest as existing are in reality non-existent. The man of wisdom knows this, and accordingly is never pained whatever the distress that may overwhelm him. Whatever has taken place and whatever will take place are all unreal. When thou wilt know this which should be known by all, thou shalt be freed from unrighteousness. Whatever things had been earned and acquired by those that came before, and whatever was earned and acquired by those that succeeded them, have all perished. Reflecting on this, who is there that will yield to grief? Things that were, are no more. Things that are, will again be (no more). Grief has no power to restore them. One should not, therefore, indulge in grief. Where, O king, is thy sire to-day, and where thy grandsire? Thou seest them not today, nor do they see thee now. Reflecting on thy own instability, who dost thou grieve for them? Reflect with the aid of thy intelligence, and thou wilt understand that verily thou shalt cease to be. Myself, thyself, O king, thy friends, and thy foes, shall, without doubt, cease to be. Indeed, everything will cease to be. Those men that are now of twenty or thirty years of age will, without doubt, all die within the next hundred years. If a man cannot have the heart to give up his vast possessions, he should then endeavour to think his possessions are not his own and by that means seek to do good to himself. 3 Acquisitions that are future should be regarded by one as not one's own. Acquisitions that have disappeared, should also be regarded by one as not one's own. Destiny should be regarded as all powerful. They that think in this strain are said to be possessed of wisdom. Such a habit of looking at things is an attribute of the good. Many persons who are equal or superior to thee in intelligence and exertion, though deprived of wealth, are not only alive but are never ruling kingdoms. They are not, like thee. They do not indulge in grief like thee. Therefore, cease thou to grieve in this way. Art thou not Superior to those men, or at least equal to them in intelligence and exertion?'" The king said, 'I regard the kingdom which I had with all its appendages to
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have been won by me without any exertion. All-powerful Time, however, O regenerate one, has swept it away. The consequence, however, that I see, of my kingdom having been swept away by Time as by a stream, is that I am obliged to support upon whatever I obtain (by charity).'
"The sage said, 'Moved by the knowledge of what is true (in life) one should never grieve for either the past or the future. Be thou of such a frame of mind. O prince of Kosala, in respect of every affair that may engage thy attention. Desiring to obtain only that which is obtainable and not that which is unobtainable, do thou enjoy thy present possessions and never grieved for that which is absent. Be thou delighted, O prince of Kosala, with whatever thou succeedest in winning with ease. Even if divested of prosperity, do not grieve for Abut seek to preserve a pure disposition. Only an unfortunate man who is of a foolish understanding, when deprived of former prosperity, censures the supreme Ordainer, without being contented with his present possessions. Such a person regards others, however undeserving, as men blessed with prosperity. For this reason, they that are possessed of malice and vanity and filled with a sense of their own importance, suffer more misery still. Thou however, O king, art not stained by such vices. Endure the prosperity of others although thou art thyself divested of prosperity. They that are possessed of dexterity succeed in enjoying that prosperity which is vested in others. 1 Prosperity leaves the person that hates others. Men possessed of righteous behaviour and wisdom and conversant with the duties of Yoga renounce prosperity and sons and grandsons of their own accord. Others, regarding earthly wealth to be exceedingly unstable and unattainable, dependent as it is upon ceaseless action and effort, are also seen to renounce it. 2 Thou seemest to be possessed of wisdom. Why dost thou then grieve so piteously, desiring things that should not be desired, that are unstable, and that are dependent on others? Thou desirest to enquire after that particular frame of mind (which would enable thee to enjoy felicity notwithstanding the loss of thy possessions). The advice I give thee is to renounce all those objects of desire. Objects that should be avoided appear in the guise of those that should be striven for, while those that should be striven for appear in the guise of objects that should be avoided. Some lose their wealth in the pursuit of wealth. Others regard wealth as the root of infinite happiness, and, therefore pursue it eagerly. Some again, delighted with wealth, think that there is nothing superior to it. In his eager desire for the acquisition of wealth, such a person loses all other objects of life. If, O prince of Kosala, a person loses that wealth which had been earned with difficulty and which had been proportionate to his desires, he then, overcome by the inactivity of despair, gives up all desire of wealth. Some persons of righteous souls and high birth betake themselves to the acquisition of virtue. These renounce every kind of worldly happiness from desire of winning felicity
p. 229
in the other world. Some persons lay down life itself, moved by the desire of acquiring wealth. These do not think that life has any use if dissociated from wealth. Behold their pitiable condition. Behold their foolishness. When life is so short and uncertain, these men, moved by ignorance, set their eyes on wealth. Who is there that would set his heart upon hoarding when destruction is its end, upon life when death is its end, and upon union when separation is its end? sometimes man renounces wealth, and sometimes wealth renounces man. What man possessed of knowledge is there that would feel grieved at the loss of wealth? There are many other persons in the world that lose wealth and friends. Behold, O king, with thy intelligence, and thou wilt understand that the calamities which overtake men are all due to the conduct of men themselves. Do thou, therefore, (as a remedy), restrain thy senses and mind and speech. For, if those become weak and productive of evil there is no man who can keep himself free from temptation of external objects by which he is always surrounded. As no one can form an adequate idea of the past nor can foresee the future, there being many intervals of time and place, a person like thee who is possessed of such wisdom and such prowess, never indulges in grief for union and separation, for good or evil. A person of such mildness of disposition, well-restrained soul, and settled conclusions, and observant of Brahmacharya vows, never indulges in grief and never becomes restless from desire of acquiring or fear of losing anything of small value. It is not fit that such a man should adopt a deceitful life of mendicancy, a life that is sinful and wicked and cruel and worthy of only a wretch among men. Do thou repair to the great forest and lead a life of happiness there, all alone and subsisting upon fruit and roots, restraining speech and soul, and filled with compassion for all creatures. He that cheerfully leads such a life in the forest, with large-tusked elephants for companions, with no human being by his side, and contented with the produce of the wilderness, is said to act after the manner of the wise. A large lake when it becomes turbid, resumes its tranquillity of itself. Similarly, a man of wisdom, when disturbed in such matters, becomes tranquil of himself. I see that a person that has fallen into such a plight as thine may live happily even thus. When thy prosperity is almost impossible to recover, and when thou art without ministers and counsellors, such a course is open to thee. Dost thou hope to reap any benefit by depending upon destiny?'"

Footnotes

226:2 In the Bengal texts there is an error of reading viz., Satru for Yatra in the first line of verse 3. The Burdwan Pundits repeat the error in their vernacular version. K.P. Singha, of course, avoids it.
227:1 The Bengal texts, in the second line of verse 7, contain an error, Saktincha is evidently a misreading for Sokancha. The Burdwan version, as a matter of course, repeats the error, While K.P. Singha avoids it.
227:2 i.e., though dispossessed of my kingdom, I cannot yet cast off the hope of recovering it.
227:3 i.e., he should think that his wealth has been given to him for the sake of friends and relatives and others. He will then succeed in practising charity.
228:1 Nilakantha explains Kusalah as niamatsarah and anyatra as Satrau. I do not follow him.
228:2 The Bengal texts read Vidhitsa dhanameva cha. This is evidently erroneous. The correct reading, as given in the Bombay text, is Vidhitsasadhanena cha. Both the Bengali versions are incorrect.

 

 

 

Book 12
Chapter 105

 

 

1 [y]
      dhārmiko 'rthān asaṃprāpya rājāmātyaiḥ prabādhitaḥ
      cyutaḥ kośāc ca daṇḍāc ca sukham icchan kathaṃ caret
  2 [bh]
      atrāyaṃ kṣemadarśīyam itihāso 'nugīyate
      tat te 'haṃ saṃpravakṣyāmi tan nibodha yudhiṣṭhira
  3 kṣemadarśaṃ nṛpasutaṃ yatra kṣīṇabalaṃ purā
      muniḥ kālaka vṛkṣīya ājagāmeti naḥ śrutam
      taṃ papracchopasaṃgṛhya kṛcchrām āpadam āsthitaḥ
  4 artheṣu bhāgī puruṣa īhamānaḥ punaḥ punaḥ
      alabdhvā madvidho rājyaṃ brahman kiṃ kartum arhati
  5 anyatra maraṇāt steyād anyatra parasaṃśrayāt
      kṣudrād anyatra cācārāt tan mamācakṣva sattama
  6 vyādhinā cābhipannasya mānasenetareṇa vā
      bahuśrutaḥ kṛtaprajñas tvadvidhaḥ karaṇaṃ bhavet
  7 nirvidya hi naraḥ kāmān niyamya sukham edhate
      tyaktvā prītiṃ ca śokaṃ ca labdhvāprīti mayaṃ vasu
  8 sukham arthāśrayaṃ yeṣām anuśocāmi tān aham
      mama hy arthāḥ subahavo naṣṭāḥ svapna ivāgatāḥ
  9 duṣkaraṃ bata kurvanti mahato 'rthāṃs tyajanti ye
      vayaṃ tv enān parityaktum asato 'pi na śaknumaḥ
  10 imām avasthāṃ saṃprāptaṃ dīnam ārtaṃ śriyaś cyutam
     yad anyat sukham astīha tad brahmann anuśādhi mām
 11 kausalyenaivam uktas tu rājaputreṇa dhīmatā
     muniḥ kālaka vṛkṣīyaḥ pratyuvāca mahādyutiḥ
 12 purastād eva te buddhir iyaṃ kāryā vijānataḥ
     anityaṃ sarvam evedam ahaṃ ca mama cāsti yat
 13 yat kiṃ cin manyase 'stīti sarvaṃ nāstīti viddhi tat
     evaṃ na vyathate prājñaḥ kṛcchrām apy āpadaṃ gataḥ
 14 yad dhi bhūtaṃ bhaviṣyac ca dhruvaṃ tan na bhaviṣyati
     evaṃ viditavedyas tvam adharmebhyaḥ pramokṣyase
 15 yac ca pūrve samāhāre yac ca pūrvatare pare
     sarvaṃ tan nāsti tac caiva tajjñātvā ko 'nusaṃjvaret
 16 bhūtvā ca na bhavaty etad abhūtvā ca bhavaty api
     śoke na hy asti sāmarthyaṃ śokaṃ kuryāt kathaṃ naraḥ
 17 kva nu te 'dya pitā rājan kva nu te 'dya pitāmaha
     na tvaṃ paśyasi tān adya na tvā paśyanti te 'pi ca
 18 ātmano 'dhruvatāṃ paśyaṃs tāṃs tvaṃ kim anuśocasi
     buddhyā caivānubudhyasva dhruvaṃ hi na bhaviṣyasi
 19 ahaṃ ca tvaṃ ca nṛpate śatravaḥ suhṛdaś ca te
     avaśyaṃ na bhaviṣyāmaḥ sarvaṃ ca na bhaviṣyati
 20 ye tu viṃśativarṣā vai triṃśadvarṣāś ca mānavāḥ
     arvāg eva hi te sarve mariṣyanti śaracchatāt
 21 api cen mahato vittād vipramucyeta pūruṣaḥ
     naitan mameti tan matvā kurvīta priyam ātmanaḥ
 22 anāgataṃ ya na mameti vidyād; atikrāntaṃ yan na mameti vidyāt
     diṣṭaṃ balīya iti manyamānās; te paṇḍitās tat satāṃ sthānam āhuḥ
 23 anāḍhyāś cāpi jīvanti rājyaṃ cāpy anuśāsate
     buddhipauruṣa saṃpannās tvayā tulyādhikā janāḥ
 24 na ca tvam iva śocanti tasmāt tvam api mā śucaḥ
     kiṃ nu tvaṃ tair na vai śreyāṃs tulyo vā buddhipauruṣaiḥ
 25 [rājaputra]
     yādṛcchikaṃ mamāsīt tad rājyam ity eva cintaye
     hriyate sarvam evedaṃ kālena mahatā dvija
 26 tasyaivaṃ hriyamāṇasya srotaseva tapodhana
     phalam etat prapaśyāmi yathā labdhena vartaye
 27 [muni]
     anāgatam atītaṃ ca yathātathya viniścayāt
     nānuśocasi kausalya sarvārtheṣu tathā bhava
 28 avāpyān kāmayasvārthān nānavāpyān kadā cana
     pratyutpannān anubhavan mā śucas tvam anāgatān
 29 yathā labdhopapannārthas tathā kausalya raṃsyase
     kac cic chuddha svabhāvena śriyā hīno na śocasi
 30 purastād bhūtapūrvatvād dhīna bhāgyo hi durmatiḥ
     dhātāraṃ garhate nityaṃ labdhārthāṃś ca na mṛṣyate
 31 anarhān api caivānyān manyate śrīmato janān
     etasmāt kāraṇād etad duḥkhaṃ bhūyo 'nuvartate
 32 īrṣyāticcheda saṃpannā rājan puruṣamāninaḥ
     kac cit tvaṃ na tathā prājña matsarī kosalādhipa
 33 sahasva śriyam anyeṣāṃ yady api tvayi nāsti sā
     anyatrāpi satīṃ lakṣmīṃ kuśalā bhuñjate janāḥ
     abhiviṣyandate śrīr hi saty api dviṣato janāt
 34 śriyaṃ ca putrapautraṃ ca manuṣyā dharmacāriṇaḥ
     tyāgadharmavido vīrāḥ svayam eva tyajanty uta
 35 bahu saṃkasukaṃ dṛṣṭvā vivitsā sādhanena ca
     tathānye saṃtyajanty enaṃ matvā paramadurlabham
 36 tvaṃ punaḥ prājña rūpaḥ san kṛpaṇaṃ paritapyase
     akāmyān kāmayāno 'rthān parācīnān upadrutān
 37 tāṃ buddhim upajijñāsus tvam evainān parityaja
     anarthāṃś cārtharūpeṇa arthāṃś cānartha rūpataḥ
 38 arthāyaiva hi keṣāṃ cid dhananāśo bhavaty uta
     anantyaṃ taṃ sukhaṃ matvā śriyam anyaḥ parīkṣate
 39 ramamāṇaḥ śriyā kaś cin nānyac chreyo 'bhimanyate
     tathā tasyehamānasya samārambho vinaśyati
 40 kṛcchrāl labdham abhipretaṃ yadā kausalya naśyati
     tadā nirvidyate so 'rthāt paribhagna kramo naraḥ
 41 dharmam eke 'bhipadyante kalyāṇābhijanā narāḥ
     paratra sukham ichanto nirvidyeyuś ca laukikāt
 42 jīvitaṃ saṃtyajanty eke dhanalobha parā narāḥ
     na jīvitārthaṃ manyante puruṣā hi dhanād ṛte
 43 paśya teṣāṃ kṛpaṇatāṃ paśya teṣām abuddhitām
     adhruve jīvite mohād arthatṛṣṇām upāśritāḥ
 44 saṃcaye ca vināśānte maraṇānte ca jīvite
     saṃyoge viprayogānte ko nu vipraṇayen manaḥ
 45 dhanaṃ vā puruṣaṃ rājan puruṣo vā punar dhanam
     avaśyaṃ prajahāty etat tad vidvān ko 'nusaṃjvaret
 46 anyeṣām api naśyanti suhṛdaś ca dhanāni ca
     paśya buddhyā manuṣyāṇāṃ rājann āpadam ātmanaḥ
     niyaccha yaccha saṃyaccha indriyāṇi mano giram
 47 pratiṣiddhān avāpyeṣu durlabheṣv ahiteṣu ca
     pratikṛṣṭeṣu bhāveṣu vyatikṛṣṭeṣv asaṃbhave
     prajñāna tṛpto vikrāntas tvadvidho nānuśocati
 48 alpam icchann acapalo mṛdur dāntaḥ susaṃśitaḥ
     brahmacaryopapannaś ca tvadvidho naiva muhyati
 49 na tv eva jālmīṃ kāpālīṃ vṛttim eṣitum arhasi
     nṛśaṃsavṛttiṃ pāpiṣṭhāṃ duḥkhāṃ kāpuruṣocitām
 50 api mūlaphalājīvo ramasvaiko mahāvane
     vāgyataḥ saṃgṛhītātmā sarvabhūtadayānvitaḥ
 51 sadṛśaṃ paṇḍitasyaitad īṣā dantena dantinā
     yad eko ramate 'raṇye yac cāpy alpena tuṣyati
 52 mahāhradaḥ saṃkṣubhita ātmanaiva prasīdati
     etad evaṃgatasyāhaṃ sukhaṃ paśyāmi kevalam
 53 asaṃbhave śriyo rājan hīnasya sacivādibhiḥ
     daive pratiniviṣṭe ca kiṃ śreyo manyate bhavān

SECTION CV

"The sage said, 'If, on the other hand, O Kshatriya, thou thinkest that thou hast any prowess still, I shall discourse to thee about that line of policy which thou mayst adopt for recovering thy kingdom. If thou canst follow that line of policy and seek to exert thyself, thou canst still recover thy prosperity. Listen attentively to all that I say unto thee in detail. If thou canst act according
p. 230
to those counsels, thou mayst yet obtain vast wealth, indeed, thy kingdom and kingly power and great prosperity. If thou likest it, O king, tell me, for then I shall speak to thee of that policy.'
"The king said, 'Tell me, O holy one, what thou wishest to say. I am willing to hear and act according to thy counsels. Let this my meeting with thee today be fruitful of consequences (to myself).'
"The sage said, 'Renouncing pride and desire and ire and joy and fear, wait upon thy very foes, humbling thyself and joining thy hands. Do thou serve Janaka the ruler of Mithila, always performing good and pure deeds. Firmly devoted to truth, the king of Videha will certainly give thee great wealth. Thou shalt then become the right arm of that king and obtain the trust of all persons. As a consequence of this, thou shalt then succeed in obtaining many allies possessed of courage and perseverance, pure in behaviour, and free from the seven principal faults. A person of restrained soul and having his senses under control, by adhering to his duties, succeeds in raising himself and gladdening others. Honoured by Janaka possessed of intelligence and prosperity, thou shalt certainly become the right arm of that ruler and enjoy the confidence of all. Having then mustered a large force and held consultations with good ministers, do thou cause disunion among thy foes and, setting them against one another, break them all like a person breaking a vilwa with a vilwa. Or, making peace with the foes of thy foe, destroy the latter's power. 1 Thou shalt then cause thy foe to be attached to such good things as are not easily attainable, to beautiful women and cloths, beds and seats and vehicles, all of very costly kinds, and houses, and birds and animals of diverse species, and juices and perfumes and fruits, so that thy foe may be ruined of himself. 2 If one's foe be thus managed, or if indifference is to be shown towards him, one that is desirous of acting according to good policy, should never suffer that foe to know it at all. Following the behaviour that is approved by the wise, do thou enjoy every kind of pleasure in the dominions of thy foe, and imitating the conduct of the dog, the deer, and the crow, behave, with apparent friendship, towards thy enemies. Cause them to undertake achievements that are mighty and difficult to accomplish. See also that they engage in hostilities with powerful enemies. Drawing their attention to pleasant gardens and costly beds and seats, do thou, by offering such objects of enjoyment, drain thy enemy's treasury. Advising thy enemy to perform sacrifices and make gifts, do thou gratify the Brahmanas. The latter, (having received those presents through thy hands), will do good to thee in return (by performing penances and Vedic rites), and devour thy enemy like wolves. Without doubt, a person of righteous deeds obtains a high end. By such deeds men succeed in earning regions of the most felicity in heaven. If the treasury of thy foes be exhausted (by either righteous or unrighteous deeds), every one of them, O prince of Kosala, may be reduced to subjection. The treasury is the root of
p. 231
felicity in heaven and victory on earth. It is in consequence of their treasuries that the foes enjoy such happiness. The treasury, therefore, should by every means be drained. Do not applaud Exertion in the presence of thy foe but speak highly of Destiny. Without doubt, the man who relies too much on acts appertaining to the worship of the gods soon meets with destruction. Cause thy enemy to perform the great sacrifice called Viswajit and divest him by that means of all his possessions. Through this thy object will be fulfilled. Thou mayst then inform thy enemy of the fact that the best men in his kingdom are being oppressed (with exactions for refilling the exhausted treasury), and indicate some eminent ascetic conversant with the duties of Yoga (who will wean thy foe from all earthly possessions). The enemy will then desire to adopt renunciation and retire into the woods, solicitous of salvation. Thou shall then, with the aid of drugs prepared by boiling highly efficacious herbs and plants, and of artificial salts, destroy the elephants and steeds and men (of thy enemy's dominions). These and many other well-devised schemes are available, all connected with fraud. An intelligent person can thus destroy the population of a hostile kingdom with poison.'"

 

 

Book 12
Chapter 106

 

 

 

1 [muni]
      atha cet pauruṣaṃ kiṃ cit kṣatriyātmani paśyasi
      bravīmi hanta te nītiṃ rājyasya pratipattaye
  2 tāṃ cec chakṣyasy anuṣṭhātuṃ karma caiva kariṣyasi
      śṛṇu sarvam aśeṣeṇa yat tvāṃ vakṣyāmi tattvataḥ
  3 ācariṣyasi cet karma mahato 'rthān avāpsyasi
      rājyaṃ rājyasya mantraṃ vā mahatī vā punaḥ śriyam
      yady etad rocate rājan punar brūhi bravīmi te
  4 [rājaputra]
      bravītu bhagavān nītim upapanno 'smy ahaṃ prabho
      amogham idam adyāstu tvayā saha samāgatam
  5 [muni]
      hitvā stambhaṃ ca mānaṃ ca krodhaharṣau bhayaṃ tathā
      praty amitraṃ niṣevasva praṇipatya kṛtāñjaliḥ
  6 tam uttamena śaucena karmaṇā cābhirādhaya
      dātum arhati te vṛttiṃ vaidehaḥ satyasaṃgaraḥ
  7 pramāṇaṃ sarvabhūteṣu pragrahaṃ ca gamiṣyasi
      tataḥ sahāyān sotsāhāṁl lapsyase 'vyasanāñ śucīn
  8 vartamānaḥ svaśāstre vai saṃyatātmā jitendriyaḥ
      abhyuddharati cātmānaṃ prasādayati ca prajāḥ
  9 tenaiva tvaṃ dhṛtimatā śrīmatā cābhisatkṛtaḥ
      pramāṇaṃ sarvabhūteṣu gatvā pragrahaṇaṃ mahat
  10 tataḥ suhṛd balaṃ labdhvā mantrayitvā sumantritam
     antarair bhedayitvārīn bilvaṃ bilvena śātaya
     parair vā saṃvidaṃ kṛtvā balam apy asya ghātaya
 11 alabhyā ye śubhā bhāvāḥ striyaś cācchādanāni ca
     śayyāsanāni yānāni mahārhāṇi gṛhāṇi ca
 12 pakṣiṇo mṛgajātāni rasā gandhāḥ phalāni ca
     teṣv eva sajjayethās tvaṃ yathā naśyet svayaṃ paraḥ
 13 yady eva pratiṣeddhavyo yady upekṣaṇam arhati
     na jātu vivṛtaḥ kāryaḥ śatrur vinayam icchatā
 14 vasasva paramāmitra viṣaye prājñasaṃmate
     bhajasva śvetakākīyair mitrādhamam anarthakaiḥ
 15 ārambhāṃś cāsya mahato duṣkarāṃs tvaṃ prayojaya
     nadī bandhavirodhāṃś ca balavadbhir virudhyatām
 16 udyānāni mahārhāṇi śayanāny āsanāni ca
     pratibhoga sukhenaiva kośam asya virecaya
 17 yajñadānapraśaṃsāsmai brāhmaṇeṣv anuvarṇyatām
     te tvat priyaṃ kariṣyanti taṃ ceṣyanti vṛkā iva
 18 asaṃśayaṃ puṇyaśīlaḥ prāpnoti paramāṃ gatim
     triviṣṭape puṇyatamaṃ sthānaṃ prāpnoti pārthivaḥ
     kośakṣaye tv amitrāṇāṃ vaśaṃ kausalya gacchati
 19 ubhayatra prasaktasya dharme cādharma eva ca
     balārtha mūlaṃ vyucchidyet tena nandanti śatravaḥ
 20 nindyāsya mānuṣaṃ karma daivam asyopavarṇaya
     asaṃśayaṃ daivaparaḥ kṣipram eva vinaśyati
 21 yājayainaṃ viśvajitā sarvasvena viyujyatām
     tato gacchatv asiddhārthaḥ pīḍyamāno mahājanam
 22 tyāgadharmavidaṃ muṇḍaṃ kaṃ cid asyopavarṇaya
     api tyāgaṃ bubhūṣeta kac cid gacched anāmayam
 23 siddhenauṣadha yogena sarvaśatruvināśinā
     nāgān aśvān manuṣyāṃś ca kṛtakair upaghātaya
 24 ete cānye ca bahavo dambhayogāḥ suniścitāḥ
     śakyā viṣahatā kartuṃ na klībena nṛpātmaja

SECTION CVI

"The king said, 'I do not desire, O Brahmana, to support life by deceit or fraud. I do not desire wealth, however great, which is to be earned by unrighteous means. At the very outset of our present discourse I excepted these means. By the adoption of only such means as would not lead to censure, of such means as would benefit me in every respect, by practising only such acts as are not harmful in their consequences, I desire to live in this world.. I am incapable of adopting these ways that thou pointest out to me. Indeed, these instructions do not become thee.'
"The sage said, 'These words, O Kshatriya, that thou speakest indicate thee to be possessed of righteous feelings. Indeed, thou art righteous in disposition and understanding, O thou of great experience. I shall strive for the good of you both, viz., for thyself and him. 1 I shall cause a union, eternal and incapable of breach, to be brought about between thee and that king. Who is there that would not like to have a minister like thee that art born of noble race, that abstainest from all acts of unrighteousness and cruelty, that art possessed of great learning, and that art well versed in the art of government and of conciliating all persons? I say this because, O Kshatriya, though divested of kingdom and plunged into great misery, thou still desirest to live adopting a behaviour that is righteous. The ruler of the Videhas, firmly adhering to truth, will come to my abode soon. Without doubt, he will do what I will urge to do.'
p. 232
"Bhishma continued, "The sage, after this, inviting the ruler of the Videhas, said these words unto him: 'This personage is of royal birth. I know his very heart. His soul is as pure as the surface of mirror or the disc of the autumnal moon. He has been examined by me in every way. I do not see any fault in him. Let there be friendship between him and thee. Do thou repose confidence on him as on myself. A king who is without a (competent) minister cannot govern his kingdom even for three days. The minister should be courageous as also possessed of great intelligence. By these two qualities one may conquer both the worlds. Behold, O king, these two qualities are necessary for ruling a kingdom. Righteous kings have no such refuge as a minister possessed of such attributes. The high-souled person is of royal descent. He walketh along, the path of the righteous. This one who always keeps righteousness in view has been a valuable acquisition. If treated by thee with honour, he will reduce all thy foes to subjection. If he engages in battle with thee, he will do what as a Kshatriya he should do. Indeed, if after the manner of his sires and grandsires he fights for conquering thee, it will be thy duty to fight him, observant as thou art of the Kshatriya duty of conquering antagonists. Without engaging in battle, however, do thou, at my command, employ him under thee from desire of benefiting thyself. Cast thy eyes on righteousness, giving up covetousness that is improper. It behoveth thee not to abandon the duties of thy order from lust or desire of battle. Victory O sire, is not certain. Defeat also is not certain. Remembering this, peace should be made with an enemy by giving him food and other articles of enjoyment. One may see victory and defeat in his own case. They that seek to exterminate a foe are sometimes exterminated themselves in course of their efforts.' Thus addressed, king Janaka, properly saluting and honouring that bull among Brahmanas who deserved every honour, replied unto him, saying, 'Thou art of great learning and great wisdom. That which thou hast said from desire of benefiting us, is certainly advantageous for both of us. Such a course of conduct is highly beneficial (to us). I have no hesitation in saying this. The ruler of Videha then, addressing the prince of Kosala, said these words: 'In observance of Kshatriya duties as also with aid of Policy, I have conquered the world. I have, however, O best of kings, been conquered by thee with thy good qualities. Without cherishing any sense of humiliation (if thou remainest by my side), live thou with me as a victor. 1 I honour thy intelligence, and I honour thy prowess. I do not disregard thee, saying that I have conquered thee. On the other hand, live thou with me as a victor. Honoured duly by me, O king, thou wilt go to my abode. Both the kings then worshipped that Brahmana, and trusting each other, proceeded to the capital of Mithila. The ruler of the Videhas, causing the prince of Kosala to enter his abode, honoured him, who deserved every honour, with offerings of water to wash his feet, honey and curds and the usual articles. King Janaka also bestowed upon his guest his own daughter and diverse kinds of gems and jewels. This
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[paragraph continues] (the establishment of peace) is the high duty of kings; victory and defeat are both uncertain.'"

 

Book 12
Chapter 107

 

 

1 [r]
      na nikṛtyā na dambhena brahmann icchāmi jīvitum
      nādharmayuktānīccheyam arthān sumahato 'py aham
  2 purastād eva bhagavan mayaitad apavarjitam
      yena māṃ nābhiśaṅketa yad vā kṛtsnaṃ hitaṃ bhavet
  3 ānṛśaṃsyena dharmeṇa loke hy asmiñ jijīviṣuḥ
      nāham etad alaṃ kartuṃ naitan mayy upapadyate
  4 [manu]
      upapannas tvam etena yathā kṣatriya bhāṣase
      prakṛtyā hy upapanno 'si buddhyā cādbhutadarśana
  5 ubhayor eva vām arthe yatiṣye tava tasya ca
      saṃśleṣaṃ vā kariṣyāmi śāśvataṃ hy anapāyinam
  6 tvādṛśaṃ hi kule jātam anṛśaṃsaṃ bahuśrutam
      amātyaṃ ko na kurvīta rājyapraṇaya kovidam
  7 yas tvaṃ pravrajito rājyād vyasanaṃ cottamaṃ gataḥ
      ānṛśaṃsyena vṛttena kṣatriyecchasi jīvitum
  8 āgantā madgṛhaṃ tāta vaidehaḥ satyasaṃgaraḥ
      yatāhaṃ taṃ niyoṣkyāmi tat kariṣyaty asaṃśayam
  9 [bh]
      tata āhūya vaidehaṃ munir vacanam abravīt
      ayaṃ rājakule jāto viditābhyantaro mama
  10 ādarśa iva śuddhātmā śāradaś candramā iva
     nāsmin paśyāmi vṛjinaṃ sarvato me parīkṣitaḥ
 11 tena te saṃdhir evāstu viśvasāsmin yathā mayi
     na rājyam anamātyena śakyaṃ śāstum amitrahan
     amātyaḥ śūra eva syād buddhisaṃpanna eva ca
 12 amātyaḥ śūra eva syād buddhisaṃpanna eva ca
     tābhyāṃ caiva bhayaṃ rājñaḥ paśya rājyasya yojanam
     dharmātmanāṃ kva cil loke nānyāsti gatir īdṛśī
 13 kṛtātmā rājaputro 'yaṃ satāṃ mārgam anuṣṭhitaḥ
     saṃsevyamānaḥ śatrūṃs te gṛhṇīyān mahato gaṇān
 14 yady ayaṃ pratiyudhyet tvāṃ svakarma kṣatriyasya tat
     jigīṣamāṇas tvāṃ yuddhe pitṛpaitāmahe pade
 15 tvaṃ cāpi prati yudhyethā vijigīṣu vrate sthitaḥ
     ayuddhvaiva niyogān me vaśe vaideha te sthitaḥ
 16 sa tvaṃ dharmam avekṣasva tyaktvādharmam asāṃpratam
     na hi kāmān na ca drohāt svadharmaṃ hātum arhasi
 17 naiva nityaṃ jayas tāta naiva nityaṃ parājayaḥ
     tasmād bhojayitavyaś ca bhoktavyaś ca paro janaḥ
 18 ātmany eva hi saṃdṛśyāv ubhau jayaparājayau
     niḥśeṣa kāriṇāṃ tāta niḥśeṣa karaṇād bhayam
 19 ity uktaḥ pratyuvācedaṃ vacanaṃ brāhmaṇarṣabham
     abhipūjyābhisatkṛtya pūjārham anumānya ca
 20 yathā brūyān mahāprājño yathā brūyād bahuśrutaḥ
     śreyaḥ kāmo yathā brūyād ubhayor yat kṣamaṃ bhavet
 21 tathā vacanam ukto 'smi kariṣyāmi ca tat tathā
     etad dhi paramaṃ śreyo na me 'trāsti vicāraṇā
 22 tataḥ kauśalyam āhūya vaideho vākyam abravīt
     dharmato nītitaś caiva balena ca jito mayā
 23 so 'haṃ tvayā tv ātmaguṇair jitaḥ pārthiva sattama
     ātmānam anavajñāya jitavad vartatāṃ bhavān
 24 nāvamanye ca te buddhiṃ nāvamanye ca pauruṣam
     nāvamanye jayāmīti jitavad vartatāṃ bhavān
 25 yathāvat pūjito rājan gṛhaṃ gantāsi me gṛhāt
     tataḥ saṃpūjya tau vipraṃ viśvastau jagmatur gṛhān
 26 vaidehas tv atha kausalyaṃ praveśya gṛham añjasā
     pādyārghya madhuparkais taṃ pūjārhaṃ pratyapūjayat
 27 dadau duhitaraṃ cāsmai ratnāni vividhāni ca
     eṣa rājñāṃ paro dharmaḥ sahyau jayaparājayau

SECTION CVII

"Yudhishthira said, 'Thou hast, O scorcher of foes, described the course of duties, the general conduct, the means of livelihood, with their results, of Brahmanas and Kshatriyas and Vaisyas and Sudras. Thou hast discoursed also on the duties of kings, the subject of their treasuries, the means of filling them, and the topic of conquest and victory. Thou hast spoken also of the characteristics of ministers, the measures, that lead to the advancement of the subjects, the characteristics of the sixfold limbs of a kingdom, the qualities of armies, the means of distinguishing the wicked, and the marks of those that are good, the attributes of those that are equal, those that are inferior, and those that are superior, the behaviour which a king desirous of advancement should adopt towards the masses, and the manner in which the weak should be protected and cherished. Thou hast discoursed on all these subjects, O Bharata, laying down instructions that are plain according to what has been inculcated hi sacred treatise. Thou hast spoken also of the behaviour that should be adopted by kings desirous of conquering their foes. I desire now, O foremost of intelligent men, to listen to the behaviour that one should observe towards the multitude of courageous men that assemble round a king! 1 I desire to hear how these may grow, how they may be attached to the king, O Bharata, how may they succeed in subjugating their foes and in acquiring friends. It seems to me that disunion alone can bring about their destruction. I think it is always difficult to keep counsels secret when many are concerned. I desire to hear all this in detail, O scorcher of foes! Tell me also, O king, the means by which they may be prevented from falling out with the king.'
"Bhishma said, 'Between the aristocracy on the one side and the kings on the other, avarice and wrath, O monarch, are the causes that produce enmity. 2 One of these parties (viz., the king,) yields to avarice. As a consequence, wrath takes possession of the other (the aristocracy). Each intent upon weakening and wasting the other, they both meet with destruction. By employing spies, contrivances of policy, and physical force, and adopting the arts of conciliation, gifts, and disunion and applying other methods for producing weakness, waste, and fear, the parties assail each other. The aristocracy of a kingdom, having the characteristics of a compact body, become dissociated from
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the king if the latter seeks to take too much from them. Dissociated from the king, all of them become dissatisfied, and acting from fear, side with the enemies of their ruler. If again the aristocracy of a kingdom be disunited amongst themselves, they meet with destruction. Disunited, they fall an easy prey to foes. The nobles, therefore, should always act in concert. If they be united together, they may earn acquisitions of value by means of their strength and prowess. Indeed, when they are thus united, many outsiders seek their alliance. Men of knowledge applaud those nobles that art united with one another in bonds of love. If united in purpose, all of them can be happy. They can (by their example) establish righteous courses of conduct. By behaving properly, they advance in prosperity. By restraining their sons and brothers and teaching them their duties, and by behaving kindly towards all persons whose pride has been quelled by knowledge, 1 the aristocracy advance in prosperity. By always attending to the duties of setting spies and devising means of policy, as also to the matter of filling their treasuries, the aristocracy, O thou of mighty arms, advance in prosperity. By showing proper reverence for them that are possessed of wisdom and courage and perseverance and that display steady prowess in all kinds of work, the aristocracy advance in prosperity. Possessed of wealth and resources, of knowledge of the scriptures and all arts and sciences, the aristocracy rescue the ignorant masses from every kind of distress and danger. Wrath (on the of part the king), rupture, 2 terror, chastisement, persecution, oppression, and executions, O chief of the Bharatas, speedily cause the aristocracy to fall away from the king and side with the king's enemies. They, therefore, that are the leaders of the aristocracy should be honoured by the king. The affairs of the kingdom, O king, depend to a great extent upon them. Consultations should be held with only those that are the leaders of the aristocracy, and secret agents should be placed, O crusher of foes, with them only. The king should not, O Bharata, consult with every member of the aristocracy. The king, acting in concert with the leaders, should do what is for the good of the whole order. When, however, the aristocracy becomes separated and disunited and destitute of leaders, other courses of action should be followed. If the members of the aristocracy quarrel with one another and act, each according to his own resources, without combination, their prosperity dwindles away and diverse kinds of evil occur. Those amongst them that are possessed of learning and wisdom should tread down a dispute as soon as it happens. Indeed, if the seniors of a race look on with indifference, quarrels break out amongst the members. Such quarrels bring about the destruction of a race and produce disunion among the (entire order of the) nobles. Protect thyself, O king, from all fears that arise from within. Fears, however, that arise from outside are of little consequence. The first kind of fear, O king, may cut thy roots in a single day. Persons that are equal to one another in family and blood, influenced by wrath or folly or covetousness arising from their very
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natures, cease to speak with one another. This is an indication of defeat. It is not by courage, nor by intelligence, nor by beauty, nor by wealth, that enemies succeed in destroying the aristocracy. It is only by disunion and gifts that it can be reduced to subjugation. For this reason, combination has been said to be the great refuge of the aristocracy.'" 1

 

Book 12
Chapter 108

 

 

1 [y]
      brāhmaṇakṣatriyaviśāṃ śūdrāṇāṃ ca paraṃtapa
      dharmo vṛttaṃ ca vṛttiś ca vṛttyupāyaphalāni ca
  2 rājñāṃ vṛttaṃ ca kośaś ca kośasaṃjananaṃ mahat
      amātyaguṇavṛddhiś ca prakṛtīnāṃ ca vardhanam
  3 ṣāḍguṇya guṇakalpaś ca senā nītis tathaiva ca
      duṣṭasya ca parijñānam aduṣṭasya ca lakṣaṇam
  4 samahīnādhikānāṃ ca yathāval lakṣaṇoccayaḥ
      madhyamasya ca tuṣṭyarthaṃ yathā stheyaṃ vivardhatā
  5 kṣīṇasaṃgraha vṛttiś ca yathāvat saṃprakīrtitā
      labhunādeśa rūpeṇa grantha yogena bhārata
  6 vijigīṣos tathā vṛttam uktaṃ caiva tathaiva te
      gaṇānāṃ vṛttim icchāmi śrotuṃ matimatāṃ vara
  7 yathā gaṇāḥ pravardhante na bhidyante ca bhārata
      arīn hi vijigīṣante suhṛdaḥ prāpnuvanti ca
  8 bhedamūlo vināśo hi gaṇānām upalabhyate
      mantrasaṃvaraṇaṃ duḥkhaṃ bahūnām iti me matiḥ
  9 etad icchāmy ahaṃ śrotuṃ nikhilena paraṃtapa
      yathā ca te na bhidyeraṃs tac ca me brūhi pārthiva
  10 [bh]
     gaṇānāṃ ca kulānāṃ ca rājñāṃ ca bharatarṣabha
     vairasaṃdīpanāv etau lobhāmarṣau janādhipa
 11 lobham eko hi vṛṇute tato 'marṣam anantaram
     tau kṣayavyaya saṃyuktāv anyonyajanitāśrayau
 12 cāramantrabalādānaiḥ sāmadānavibhedanaiḥ
     kṣayavyaya bhayopāyaiḥ karśayantītaretaram
 13 tatra dānena bhidyante gaṇāḥ saṃghātavṛttayaḥ
     bhinnā vimanasaḥ sarve gacchanty arivaśaṃ bhayāt
 14 bhedād gaṇā vinaśyanti bhinnāḥ sūpajapāḥ paraiḥ
     tasmāt saṃghātayogeṣu prayateran gaṇāḥ sadā
 15 arthā hy evādhigamyante saṃghātabalapauruṣāt
     bāhyāś ca maitrīṃ kurvanti teṣu saṃghātavṛttiṣu
 16 jñānavṛddhān praśaṃsantaḥ śuśrūṣantaḥ parasparam
     vinivṛttābhisaṃdhānāḥ sukham edhanti sarvaśaḥ
 17 dharmiṣṭhān vyavahārāṃś ca sthāpayantaś ca śāstrataḥ
     yathāvat saṃpravartanto vivardhante gaṇottamāḥ
 18 putrān bhrātṝn nigṛhṇanto vinaye ca sadā ratāḥ
     vinītāṃś ca pragṛhṇanto vivardhante gaṇottamāḥ
 19 cāramantravidhāneṣu kośasaṃnicayeṣu ca
     nityayuktā mahābāho vardhante sarvato gaṇāḥ
 20 prājñāñ śūrān maheṣvāsān karmasu sthirapauruṣān
     mānayantaḥ sadā yuktā vivardhante gaṇā nṛpa
 21 dravyavantaś ca śūrāś ca śastrajñāḥ śāstrapāragāḥ
     kṛcchrāsv āpatsu saṃmūḍhān gaṇān uttārayanti te
 22 krodho bhedo bhayo daṇḍaḥ karśanaṃ nigraho vadhaḥ
     nayanty arivaśaṃ sadyo gaṇān bharatasattama
 23 tasmān mānayitavyās te gaṇamukhyāḥ pradhānataḥ
     lokayātrā samāyattā bhūyasī teṣu pārthiva
 24 mantraguptiḥ pradhāneṣu cāraś cāmitrakarśana
     na gaṇāḥ kṛtsnaśo mantraṃ śrotum arhanti bhārata
 25 gaṇamukhyais tu saṃbhūya kāryaṃ gaṇahitaṃ mithaḥ
     pṛthag gaṇasya bhinnasya vimatasya tato 'nyathā
     arthāḥ pratyavasīdanti tathānarthā bhavanti ca
 26 teṣām anyonyabhinnānāṃ svaśaktim anutiṣṭhatām
     nigrahaḥ paṇḍitaiḥ kāryaḥ kṣipram eva pradhānataḥ
 27 kuleṣu kalahā jātāḥ kulavṛddhair upekṣitāḥ
     gotrasya rājan kurvanti gaṇasaṃbheda kārikām
 28 ābhyantaraṃ bhayaṃ rakṣyaṃ surakṣyaṃ bāhyato bhayam
     abhyantarād bhayaṃ jātaṃ sadyo mūlaṃ nikṛntati
 29 akasmāt krodhalobhād vā mohād vāpi svabhāvajāt
     anyonyaṃ nābhibhāṣante tatparābhava lakṣaṇam
 30 jātyā ca sadṛśāḥ sarve kulena sadṛśās tathā
     na tu śauryeṇa buddhyā vā rūpadravyeṇa vā punaḥ
 31 bhedāc caiva pramādāc ca nāmyante ripubhir gaṇāḥ
     tasmāt saṃghātam evāhur gaṇānāṃ śaraṇaṃ mahat

 

SECTION CVIII

"Yudhishthira said, 'The path of duty is long. It has also, O Bharata, many branches. What, however, according to thee, are those duties that most deserve to be practised? What acts, according to thee, are the most important among all duties, by the practice of which I may earn the highest merit both here and hereafter?'
"Bhishma said, 'The worship of mother, father, and preceptor is most important according to me. The man who attends to that duty here, succeeds in acquiring great fame and many regions of felicity. Worshipped with respect by thee, whatever they will command thee, be it consistent with righteousness or in consistent with it, should be done unhesitatingly, O Yudhishthira! One should never do what they forbid. Without doubt, that which they command should always be done. 2 They are the three worlds. They are the three modes of life. They are the three Vedas. They are the three sacred fires. The father is said to be the Garhapatya fire; the mother, the Dakshina fire, and the preceptor is that fire upon which libations are poured. These three fires are, of course, the most eminent. If thou attendest with heedfulness to these three fires, thou wilt succeed in conquering the three worlds. By serving the father with regularity, one may cross this world. By serving the mother in the same way, one may attain to regions of felicity in the next. By serving the preceptor with regularity one may obtain the region of Brahma. Behave properly towards these three, O Bharata, thou shalt then obtain great fame in the three worlds, and blessed be thou, great will be thy merit and reward. Never transgress them in any act. Never eat before they eat, nor eat anything that is better than what thy eat. Never impute any fault to them. One should always serve them with humility. That is an act of high merit. By acting in that way, O best of kings, thou mayst obtain fame, merit, honour, and regions of felicity hereafter. He who honours these three is honoured in all the worlds. He, on the other hand, who disregards these three, falls to obtain any merit from any of his acts. Such a man, O scorcher of foes, acquires merit neither in this world nor in the
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next. He who always disregards these three seniors never obtains fame either here or hereafter. Such a man never earns any good in the next world. All that I have given away in honour of those three has become a hundredfold or a thousandfold of its actual measure. It is in consequence of that merit that even now, O Yudhishthira, the three worlds are clearly before my eyes. One Acharya is superior to ten Brahmanas learned in the Vedas. One Upadhyaya is again superior to ten Acharyas. The father, again, is superior to ten Upadhyayas. The mother again, is superior to ten fathers, or perhaps, the whole world, in importance. There is no one that deserves such reverence as the mother. In my opinion, however, the preceptor is worthy of greater reverence than the father or even the mother. The father and the mother are authors of one's being. The father and the mother, O Bharata, only create the body. The life, on the other hand, that one obtains from one's preceptor, is heavenly. That life is subject to no decay and is immortal. The father and the mother, however much they may offend, should never be slain. By not punishing a father and a mother, (even if they deserve punishment), one does not incur sin. Indeed, such reverend persons, by enjoying impunity, do not stain the king. The gods and the Rishis do not withhold their favours from such persons as strive to cherish even their sinful fathers with reverence. He who favours a person by imparting to him true instruction, by communicating the Vedas, and giving knowledge which is immortal, should be regarded as both a father and a mother. The disciple, in grateful recognition of what the instructor has done, should never do anything that would injure the latter. They that do not reverence their preceptors after receiving instruction from them by obeying them dutifully in thought and deed, incur the sin of killing a foetus. There is no sinner in this world like them. 1 Preceptors always show great affection for their disciples. The latter should, therefore, show their preceptors commensurate reverence. He, therefore, that wishes to earn that high merit which has existed from ancient days, should worship and adore his preceptors and cheerfully share with them every object of enjoyment. With him who pleases his father is pleased Prajapati himself. He who pleases his mother gratifies the earth herself. He who pleases his preceptor gratifies Brahma by his act. For this reason, the preceptor is worthy of greater reverence than either the father or the mother. If preceptors are worshipped, the very Rishis, and the gods, together with the Pitris, are all pleased. Therefore, the preceptor is worthy of the highest reverence. The preceptor should never be disregarded in any manner by the disciple. Neither the mother nor the father deserves such regard as the preceptor. The father, the mother, and the preceptor, should never be insulted. No act of theirs should be found fault with. The gods and the great Rishis are pleased with him that behaves with reverence towards his preceptors. They that injure in thought and deed their preceptors, or fathers, or mothers, incur the sin of killing a foetus. There is no sinner in the world equal to them. That son of the sire's loins and the mother's womb,
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who, being brought up by them and when he comes to age, does not support them in his turn, incurs the sin of killing a foetus. There is no sinner in the world like unto him. We have never heard that these four, viz., he who injures a friend, he who is ungrateful, he who slays a woman, and he who slays a preceptor, ever succeed in cleansing themselves. I have now told thee generally all that a person should do in this world. Besides those duties that I have indicated, there is nothing productive of greater felicity. Thinking of all duties, I have told thee their essence.'"

 

Book 12
Chapter 109

 

 

 

 1 [y]
      mahān ayaṃ dharmapatho bahuśākhaś ca bhārata
      kiṃ svid eveha dharmāṇām anuṣṭheyatamaṃ matam
  2 kiṃ kāryaṃ sarvadharmāṇāṃ garīyo bhavato matam
      yathāyaṃ puruṣo dharmam iha ca pretya cāpnuyāt
  3 [bh]
      mātāpitror gurūṇāṃ ca pūjā bahumatā mama
      atra yukto naro lokān yaśaś ca mahad aśnute
  4 yad ete hy abhijānīyuḥ karma tāta supūjitāḥ
      dharmyaṃ dharmaviruddhaṃ vā tat kartavyaṃ yudhiṣṭhira
  5 na tair anabhyanujñāto dharmam anyaṃ prakalpayet
      yam ete 'bhyanujānīyuḥ sa dharma iti niścayaḥ
  6 eta eva trayo lokā eta evāśramās trayaḥ
      eta eva trayo vedā eta eva trayo 'gnayaḥ
  7 pitā hy agnir gārhapatyo mātāgnir dakṣiṇaḥ smṛtaḥ
      gurur āhavanīyas tu sāgnitretā garīyasī
  8 triṣv apramādyann eteṣu trīṁl lokān avajeṣyasi
      pitṛvṛttyā tv imaṃ lokaṃ mātṛvṛttyā tathāparam
      brahmalokaṃ puror vṛttyā nityam eva cariṣyasi
  9 samyag eteṣu vartasva triṣu lokeṣu bhārata
      yaśaḥ prāpsyasi bhadraṃ te dharmaṃ ca sumahāphalam
  10 naitān atiśayej jātu nātyaśnīyān na dūṣayet
     nityaṃ paricarec caiva tad vai sukṛtam uttamam
     kīrtiṃ puṇyaṃ yaśo lokān prāpsyase ca janādhipa
 11 sarve tasyādṛtā lokā yasyaite traya ādṛtāḥ
     anādṛtās tu yasyaite sarvās tasyāphalāḥ kriyāḥ
 12 naivāyaṃ na paro lokas tasya caiva paraṃtapa
     amānitā nityam eva yasyaite guravas trayaḥ
 13 na cāsmin na pare loke yaśas tasya prakāśate
     na cānyad api kalyāṇaṃ pāratraṃ samudāhṛtam
 14 tebhya eva tu tat sarvaṃ kṛtyayā visṛjāmy aham
     tad āsīn me śataguṇaṃ sahasraguṇam eva ca
     tasmān me saṃprakāśante trayo lokā yudhiṣṭhira
 15 daśaiva tu sadācāryaḥ śrotriyān atiricyate
     daśācāryān upādhyāya upādhyāyān pitā daśa
 16 pitṝn daśa tu mātaikā sarvāṃ vā pṛthivīm api
     gurutvenābhibhavati nāsti mātṛsamo guruḥ
     gurur garīyān pitṛto mātṛtaś ceti me matiḥ
 17 ubhau hi mātā pitarau janmani vyupayujyataḥ
     śarīram etau sṛjataḥ pitā mātā ca bhārata
     ācārya śiṣṭā yā jātiḥ sā divyā sājarā marā
 18 avadhyā hi sadā mātā pitā cāpy apakāriṇau
     na saṃduṣyati tat kṛtvā na ca te dūṣayanti tam
     dharmāya yatamānānāṃ vidur devāḥ saharṣibhiḥ
 19 ya āvṛṇoty avitathena karṇāv; ṛtaṃ bruvann amṛtaṃ saṃprayacchan
     taṃ vai manye pitaraṃ mātaraṃ ca; tasmai na druhyet kṛtam asya jānan
 20 vidyāṃ śrutvā ye guruṃ nādriyante; pratyāsannaṃ manasā karmaṇā vā
     yathaiva te gurubhir bhāvanīyās; tathā teṣāṃ guravo 'py arcanīyāḥ
 21 tasmāt pūjayitavyāś ca saṃvibhajyāś ca yatnataḥ
     guravo 'rcayitavyāś ca purāṇaṃ dharmam icchatā
 22 yena prītāś ca pitaras tena prītaḥ pitāmahaḥ
     priṇāti mātaraṃ yena pṛthivī tena pūjitā
 23 yena prīṇāty upādhyāyaṃ tena syād brahma pūjitam
     mātṛtaḥ pitṛtaś caiva tasmāt pūjyatamo guruḥ
     ṛṣayaś ca hi devāya prīyante pitṛbhiḥ saha
 24 na kena cana vṛttena hy avajñeyo gurur bhavet
     na ca mātā na ca pitā tādṛśo yādṛśo guruḥ
 25 na te 'vamānam arhanti na ca te dūṣayanti tam
     gurūṇām eva satkāraṃ vidur devāḥ saharṣibhiḥ
 26 upādhyāyaṃ pitaraṃ mātaraṃ ca; ye 'bhidruhyanti manasā karmaṇā vā
     teṣāṃ pāpaṃ bhrūṇahatyāviśiṣṭaṃ; tasmān nānyaḥ pāpakṛd asti loke
 27 mitra druhaḥ kṛtaghnasya strīghnasya piśunasya ca
     caturṇāṃ vayam eteṣāṃ niṣkṛtiṃ nānuśuśrumaḥ
 28 etat sarvam atideśena sṛṣṭaṃ; yat kartavyaṃ puruṣeṇeha loke
     etac chreyo nānyad asmād viśiṣṭaṃ; sarvān dharmān anusṛtyaitad uktam

SECTION CIX

"Yudhishthira said, 'How, O Bharata, should a person act who desires to adhere to virtue? O bull of Bharata's race, possessed as thou art of learning, tell me this, questioned by me. Truth and falsehood exist, covering all the worlds. Which of these two, O king, should a person adopt that is firm in virtue? What again is truth? What is falsehood? What, again, is eternal virtue? On what occasions should a person tell the truth, and on what occasions should he tell an untruth?'
"Bhishma said, 'To tell the truth is consistent with righteousness. There is nothing higher than truth. I shall now, O Bharata, say unto thee that which is not generally known to men. There where falsehood would assume the aspect of truth, truth should not be said. There, again, where truth would assume the aspect of falsehood, even falsehood should be said. That ignorant person incurs sin who says truth which is dissociated from righteousness. That person is said to be conversant with duties who can distinguish truth from falsehood. 1 Even a person that is disrespectable, that is of uncleansed soul, and that is very cruel, may succeed in earning great merit as the hunter Valaka by slaying the blind beast (that threatened to destroy all creatures). 2 How extraordinary it is that a person of foolish understanding, though desirous of acquiring merit (by austere penances) still committed a sinful act! 3 An owl again, on the banks of the Ganges, (by doing an unrighteous deed) obtained great merit. 4 The question thou hast asked me is a difficult one, since it is
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difficult to say what righteousness is. It is not easy to indicate it. No one in discoursing upon righteousness, can indicate it accurately. Righteousness was declared (by Brahman) for the advancement and growth of all creatures. Therefore, that which leads to advancement and growth is righteousness. Righteousness was declared for restraining creatures from injuring one another. Therefore, that is Righteousness which prevents injury to creatures. Righteousness (Dharma) is so called because it upholds all creatures. In fact, all creatures are upheld by righteousness. Therefore, that is righteousness which is capable of upholding all creatures. Some say that righteousness consists in what has been inculcated in the Srutis. Others do not agree to this. I would not censure them that say so. Everything, again, has not been laid down in the Srutis. 1 Sometimes men (robbers), desirous of obtaining the wealth of some one, make enquiries (for facilitating the act of plunder). One should never answer such enquiries. That is a settled duty. If by maintaining silence, one succeeds in escaping, one should remain silent. If, on the other hand, one's silence at a time when one must speak rouses suspicion, it would be better on such an occasion to say what is untrue than what is true. This is a settled conclusion. If one can escape from sinful men by even a (false) oath, one may take it without incurring sin. One should not, even if one be able, giveaway his wealth to sinful men. Wealth given to sinful men afflicts even the giver. If a creditor desires to make his debtor pay off the loan by rendering bodily service, the witnesses would all be liars, if, summoned by the creditor for establishing the truth of the contract, they did not say what should be said. When life is at risk, or on occasion of marriage, one may say an untruth. One that seeks for virtue, does not commit a sin by saying an untruth, if that untruth be said to save the wealth and prosperity of others or for the religious purposes. Having promised to pay, one becomes bound to fulfil his promise. Upon failure, let the self-appropriator be forcibly enslaved. If a person without fulfilling a righteous engagement acts with impropriety, he should certainly be afflicted with the rod of chastisement for having adopted such behaviour. 2 A deceitful person, falling away from all duties and abandoning those of his own order, always wishes to betake himself to the practices of Asuras for supporting life. Such a sinful wretch living by deceit should be slain by every means. Such sinful men think that there is nothing in this world higher than wealth. Such men should never be tolerated. No one should eat with them. They should be regarded to have fallen down in consequence of their sins. Indeed, fallen away from the condition of humanity and shut out from the grace of the gods, they are even like evil genii. Without sacrifices and without penances as they are, forbear from their companionship. If their wealth be
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lost, they commit even suicide which is exceedingly pitiable. Among those sinful men there is no one to whom thou canst say, 'This is thy duty. Let thy heart turn to it.' Their settled convictions are that there is nothing in this world that is equal to wealth. The person that would slay such a creature would incur no sin. He who kills him kills one that has been already killed by his own acts. If slain, it is the dead that is slain. He who vows to destroy those persons of lost senses should keep his vows. 1 Such sinners are, like the crow and the vulture, dependent on deceit for their living. After the dissolution of their (human) bodies, they take rebirth as crows and vultures. One should, in any matter, behave towards another as that other behaves in that matter. He who practises deceit should be resisted with deceit while one that is honest should be treated with honesty.'"

Footnotes

237:1 i.e., who knows when truth becomes as harmful as untruth, and untruth becomes as righteous as truth.
237:2 Vide ante, Karna Parva.
237:3 Alludes to ante, Karna Parva. The Rishi, by pointing out the place where certain innocent persons had concealed themselves while flying from a company of robbers, incurred the sin of murder.
237:4 The allusion is to the story of an owl going to heaven for having, with his beaks, broken a thousand eggs laid by a she-serpent of deadly poison. The Burdwan Pundits have made nonsense of the first line of verse 8. There is no connection between the first and the second lines of this verse. K.P. Singha has rendered it correctly.
238:1 This refers to the well-known definition of Dharma ascribed to Vasishtha, viz., "That which is laid down in the Srutis and Smritis is Dharma." The defect of this definition is that the Srutis and the Smritis do not include every duty. Hence Vasishtha was obliged to add that where these are silent, the examples and practices of the good ought to be the guides of men, etc.
238:2 The Burdwan translator has made a mess of verse 21. K.P. Singha quietly leaves it out. The act is, Swakaryastu is Swakariastu, meaning 'let the appropriator be.'
239:1 The construction is elliptical. Yah samayam chikrashet tat kurvit.

 

 

Book 12
Chapter 110

 

 

 1 [y]
      kathaṃ dharme sthātum icchan naro varteta bhārata
      vidvañ jijñāsamānāya prabrūhi bharatarṣabha
  2 satyaṃ caivānṛtaṃ cobhe lokān āvṛtya tiṣṭhataḥ
      tayoḥ kim ācared rājan puruṣo dharmaniścitāḥ
  3 kiṃ svit satyaṃ kṛm anṛtaṃ kiṃ svid dharmyaṃ sanātanam
      kasmin kāle vadet satyaṃ kasmin kāle 'nṛtaṃ vadet
  4 [bh]
      satyasya vacanaṃ sādhu na satyād vidyate param
      yad bhūloke sudurjñātaṃ tat te vakṣyāmi bhārata
  5 bhavet satyaṃ na vaktavyaṃ vaktavyam anṛtaṃ bhavet
      yatrānṛtaṃ bhavet satyaṃ satyaṃ vāpy anṛtaṃ bhavet
  6 tādṛśe muhyate bālo yatra satyam aniṣṭhitam
      satyānṛte viniścitya tato bhavati dharmavit
  7 apy anāryo 'kṛtaprajñaḥ puruṣo 'pi sudāruṇaḥ
      sumahat prāpnuyāt puṇyaṃ balāko 'ndhavadhād iva
  8 kim āścaryaṃ ca yan mūḍho dharmakāmo 'py adharmavit
      sumahat prāpnuyāt pāpaṃ gaṅgāyām iva kauśikaḥ
  9 tādṛśo 'yam anupraśno yatra dharmaḥ sudurvacaḥ
      duṣkaraḥ pratisaṃkhyātuṃ tarkeṇātra vyavasyati
  10 prabhāvārthāya bhūtānāṃ dharmapravacanaṃ kṛtam
     yat syād ahiṃsā saṃyuktaṃ sa dharma iti niścayaḥ
 11 dhāraṇād dharma ity āhur dharmeṇa vidhṛtāḥ prajāḥ
     yat syād dhāraṇa saṃyuktaṃ sa dharma iti niścayaḥ
 12 śrutidharma iti hy eke nety āhur apare janāḥ
     na tu tat pratyasūyāmo na hi sarvaṃ vidhīyate
 13 ye 'nyāyena jihīrṣanto dhanam icchanti karhi cit
     tebhyas tan na tad ākhyeyaṃ sa dharma iti niścayaḥ
 14 akūjanena cen mokṣo nātra kūjet kathaṃ cana
     avaśyaṃ kūjitavyaṃ vā śaṅkeran vāpy akūjanāt
 15 śreyas tatrānṛtaṃ vaktuṃ satyād iti vicāritam
     yaḥ pāpaiḥ saha saṃbandhān mucyate śapathād iti
 16 na ca tebhyo dhanaṃ deyaṃ śakye sati kathaṃ cana
     pāpebhyo hi dhanaṃ dattaṃ dātāram api pīḍayet
 17 svaśarīroparodhena varam ādātum icchataḥ
     satyasaṃpratipattyarthaṃ ye brūyuḥ sākṣiṇaḥ kva cit
     anuktvā tatra tad vācyaṃ sarve te 'nṛtavādinaḥ
 18 prāṇātyaye vivāhe ca vaktavyam anṛtaṃ bhavet
     arthasya rakṣaṇārthāya pareṣāṃ dharmakāraṇāt
     pareṣāṃ dharmam ākāṅkṣan nīcaḥ syād dharmabhikṣukaḥ
 19 pratiśrutya tu dātavyaṃ śvaḥ kāryas tu balātkṛtaḥ
     yaḥ kaś cid dharmasamayāt pracyuto 'dharmam āsthitaḥ
 20 śaṭhaḥ svadharmam utsṛjya tam icched upajīvitum
     sarvopāyair nihantavyaḥ pāpo nikṛtijīvanaḥ
 21 dhanam ity eva pāpānāṃ sarveṣām iha niścayaḥ
     ye 'viṣahyā hy asaṃbhojyā nikṛtyā patanaṃ gatāḥ
 22 cyutā devamanuṣyebhyo yathā pretās tathaiva te
     dhanādānād duḥkhataraṃ jīvitād viprayojanam
 23 ayaṃ vo rocatāṃ dharma iti vācyaḥ prayatnataḥ
     na kaś cid asti pāpānāṃ dharma ity eṣa niścayaḥ
 24 tathāgataṃ ca yo hanyān nāsau pāpena lipyate
     svakarmaṇā hataṃ hanti hata eva sa hanyate
     teṣu yaḥ samayaṃ kaś cit kurvīta hatabuddhiṣu
 25 yathā kākaś ca gṛdhraś ca tathaivopadhi jīvinaḥ
     ūrdhvaṃ dehavimokṣānte bhavanty etāsu yoniṣu
 26 yasmin yathā vartate yo manuṣyas; tasmiṃs tathā vartitavyaṃ sa dharmaḥ
     māyācāro māyayā vartitavyaḥ; sādhv ācāraḥ sādhunā pratyudeyaḥ

SECTION CX

"Yudhishthira said, 'Creatures are seen to be afflicted by diverse means and almost continually. Tell me, O grandsire, in what way can one overcome all those difficulties.'
"Bhishma said, 'Those members of the regenerate class that duly practise, with restrained souls, the duties that have been laid down in the scriptures for the several modes of life, succeed in overcoming all these difficulties. They that never practise deceit, they whose behaviour is restrained by salutary restrictions, and they that control all worldly desires, succeed in overcoming all difficulties. They that do not speak when, addressed in evil language, they that do not injure others when themselves injured, they that give but do not take, succeed in overcoming all difficulties. They that always give hospitable shelter to guests, they that do not indulge in malice, they that are constantly engaged in the study of the Vedas, succeed in overcoming all difficulties. Those persons who, being conversant with duties, adopt that behaviour towards parents which they should, they that abstain from sleeping during the day, succeed in overcoming all difficulties. They that do not commit any kind of sin in thought, word, and deed, they that never injure any creature, succeed in overcoming all difficulties. Those kings that do not, under the influence of passion and covetousness, levy oppressive taxes, and those that protect their own dominions, succeed in overcoming all difficulties. They that go to their own wedded wives in season without seeking the companionship of other women, they that are honest and attentive to their Agni-hotras, succeed in overcoming all difficulties. They that are possessed of courage and that, casting away all fear of death, engage in battle, desirous of victory by fair means, succeed in overcoming all difficulties. They that always speak truth
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in this world even when life is at stake, and that are exemplars for all creatures to imitate succeed in overcoming all difficulties. They whose acts never deceive, whose words are always agreeable, and whose wealth is always well spent, succeed in, overcoming all difficulties. Those Brahmanas that never study the Vedas at hours not intended for study, and that practise penances with devotion, succeed in overcoming all difficulties. Those Brahmanas that betake themselves to a life of celibacy and Brahmacharya, that perform penances, and that are cleansed by learning, Vedic knowledge, and proper vows, succeed in overcoming all difficulties. They that have checked all the qualities that appertain to Passion and Darkness, that are possessed of high souls, and that practise the qualities that are called Good, succeed in overcoming all difficulties. They of whom no creature stands in fear and those that do not fear any creature themselves, they that look upon all creatures as their own selves, succeed in overcoming all difficulties. Those bulls among men that are good, that are never inspired with grief at the sight of other people's prosperity, and that abstain from all kinds of ignoble behaviour, succeed in overcoming all difficulties. They that bow to all the gods, that listen to the doctrines of all creeds, that have faith, and that are endued with tranquil souls, succeed in overcoming all difficulties. They that do not desire honour for themselves, that give honours unto others, that bow down unto those that deserve their worship, succeed in overcoming all difficulties. They that perform Sraddhas on the proper lunar days, with pure minds, from desire of offspring, succeed in overcoming all difficulties. They that restrain their own wrath and pacify the wrath of others, and that never get angry with any creature, succeed in overcoming all difficulties. They that abstain, from their birth, from honey and meat and intoxicating drinks, succeed in overcoming all difficulties. They that eat for only supporting life, that seek the companionship of women for the sake only of offspring and that open their lips for only speaking what is true, succeed in overcoming all difficulties. They that worship with devotion the god Narayana, that Supreme Lord of all creatures, that origin and destruction of the universe, succeed in overcoming all difficulties. This Krishna here, of eyes red as the lotus, clad in yellow robes, endued with mighty arms,--this Krishna who is our well-wisher, brother, friend, and relative,--is Narayana of unfading glory. He covers all the worlds like a leathern case, at his own pleasure. He is the puissant Lord, of inconceivable soul. He is Govinda, the foremost of all beings. This Krishna who is ever engaged in doing what is agreeable and beneficial to Jishnu, as also to thee, O king, is that foremost of all beings, that irresistible one, that abode of eternal felicity. They that with devotion seek the refuge of this Narayana, called also Hari, succeed in overcoming all difficulties. They that read these verses about the overcoming of difficulties, that recite them to others, and that speak of them unto Brahmanas, succeed in overcoming all difficulties. I have now, O sinless one, told thee all those acts by which men may overcome all difficulties both here and hereafter.'"

 

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