srimahabharat - (Book 12) Santi Parva - chapters 66 to 80

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 66

 

 

 

 1 śrutā me kathitāḥ pūrvaiś catvāro mānavāśramāḥ
      vyākhyānam eṣām ācakṣva pṛcchato me pitā maha
  2 viditāḥ sarva eveha dharmās tava yudhiṣṭhira
      yathā mama mahābāho viditāḥ sādhu saṃmatāḥ
  3 yat tu liṅgāntara gataṃ pṛcchase māṃ yudhiṣṭhira
      dharmaṃ dharmabhṛtāṃ śreṣṭha tan nibodha narādhipa
  4 sarvāṇy etāni kaunteya vidyante manujarṣabha
      sādhv ācāra pravṛttānāṃ cāturāśramya karmaṇām
  5 akāma dveṣayuktasya daṇḍanītyā yudhiṣṭhira
      samekṣiṇaś ca bhūteṣu bhaikṣāśramapadaṃ bhavet
  6 vetty ādāna visargaṃ yo nigrahānugrahau tathā
      yathoktavṛtter vīrasya kṣemāśramapadaṃ bhavet
  7 jñātisaṃbandhimitrāṇi vyāpannāni yudhiṣṭhira
      samabhyuddharamāṇasya dīkṣāśramapadaṃ bhavet
  8 āhnikaṃ bhūtayajñāṃś ca pitṛyajñāṃś ca mānuṣān
      kurvataḥ pārtha vipulān vanyāśramapadaṃ bhavet
  9 pālanāt sarvabhūtānāṃ svarāṣṭra paripālanāt
      dīkṣā bahuvidhā rājño vanyāśramapadaṃ bhavet
  10 vedādhyayananityatvaṃ kṣamāthācārya pūjanam
     tathopādhyāya śuśrūṣā brahmāśramapadaṃ bhavet
 11 ajihmam aśaṭhaṃ mārgaṃ sevamānasya bhārata
     sarvadā sarvabhūteṣu brahmāśramapadaṃ bhavet
 12 vāna prastheṣu vipreṣu traividyeṣu ca bhārata
     prayacchato 'rthān vipulān vanyāśramapadaṃ bhavet
 13 sarvabhūteṣv anukrośaṃ kurvatas tasya bhārata
     ānṛśaṃsya pravṛttasya sarvāvasthaṃ padaṃ bhavet
 14 bālavṛddheṣu kauravya sarvāvasthaṃ yudhiṣṭhira
     anukrośaṃ vidadhataḥ sarvāvasthaṃ padaṃ bhavet
 15 balātkṛteṣu bhūteṣu paritrāṇaṃ kurūdvaha
     śaraṇāgateṣu kauravya kurvan gārhasthyam āvaset
 16 carācarāṇāṃ bhūtānāṃ rakṣām api ca sarvaśaḥ
     yathārha pūjāṃ ca sadā kurvan gārhasthyam āvaset
 17 jyeṣṭhānujyeṣṭha patnīnāṃ bhrātṝṇāṃ putra naptṛṇām
     nigrahānugrahau pārtha gārhasthyam iti tat tapaḥ
 18 sādhūnām arcanīyānāṃ prajāsu viditātmanām
     pālanaṃ puruṣavyāghra gṛhāśramapadaṃ bhavet
 19 āśramasthāni sarvāṇi yas tu veśmani bhārata
     ādadīteha bhojyena tad gārhasthyaṃ yudhiṣṭhira
 20 yaḥ sthitaḥ puruṣo dharme dhātrā sṛṣṭe yathārthavat
     āśramāṇāṃ sa sarveṣāṃ phalaṃ prāpnoty anuttamam
 21 yasmin na naśyanti guṇāḥ kaunteya puruṣe sadā
     āśramasthaṃ tam apy āhur naraśreṣṭhaṃ yudhiṣṭhira
 22 sthānamānaṃ vayo mānaṃ kulamānaṃ tathaiva ca
     kurvan vasati sarveṣu hy āśrameṣu yudhiṣṭhira
 23 deśadharmāṃś ca kaunteya kuladharmāṃs tathaiva ca
     pālayan puruṣavyāghra rājā sarvāśramī bhavet
 24 kāle vibhūtiṃ bhūtānām upahārāṃs tathaiva ca
     arhayan puruṣavyāghra sādhūnām āśrame vaset
 25 daśa dharmagataś cāpi yo dharmaṃ pratyavekṣate
     sarvalokasya kaunteya rājā bhavati so ''śramī
 26 ye dharmakuśalā loke dharmaṃ kurvanti sādhavaḥ
     pālitā yasya viṣaye pādo 'ṃśas tasya bhūpateḥ
 27 dharmārāmān dharmaparān ye na rakṣanti mānavān
     pārthivāḥ puruṣavyāghra teṣāṃ pāpaṃ haranti te
 28 ye ca rakṣā sahāyāḥ syuḥ pārthivānāṃ yudhiṣṭhira
     te caivāṃśa harāḥ sarve dharme parakṛte 'nagha
 29 sarvāśramapade hy āhur gārhasthyaṃ dīptanirṇayam
     pāvanaṃ puruṣavyāghra yaṃ vayaṃ paryupāsmahe
 30 ātmopamas tu bhūteṣu yo vai bhavati mānavaḥ
     nyastadaṇḍo jitakrodhaḥ sa pretya labhate sukham
 31 dharmotthitā sattvavīryā dharmasetu vaṭākarā
     tyāgavātādhva gā śīghrā naus tvā saṃtārayiṣyati
 32 yadā nivṛttaḥ sarvasmāt kāmo yo 'sya hṛdi sthitaḥ
     tadā bhavati sattvasthas tato brahma samaśnute
 33 suprasannas tu bhāvena yogena ca narādhipa
     dharmaṃ puruṣaśārdūla prāpsyase pālane rataḥ
 34 vedādhyayanaśīlānāṃ viprāṇāṃ sādhu karmaṇām
     pālane yatnam ātiṣṭha sarvalokasya cānagha
 35 vanecarati yo dharmam āśrameṣu ca bhārata
     rakṣayā tac chataguṇaṃ dharmaṃ prāpnoti pārthivaḥ
 36 eṣa te vividho dharmaḥ pāṇḍavaśreṣṭha kīrtitaḥ
     anutiṣṭha tvam enaṃ vai pūrvair dṛṣṭaṃ sanātanam
 37 cāturāśramyam ekāgraḥ cāturvarṇyaṃ ca pāṇḍava
     dharmaṃ puruṣaśārdūla prāpsyase pālane rataḥ

 

SECTION LXVI

"Yudhishthira said, 'Thou hast spoken to me about the four modes of human life. I desire to know more of-them. Do thou discourse on them in detail.'
"Bhishma said, 'O Yudhishthira of mighty arms, all the duties that are practised in this world by the righteous are known to thee as they are known to me. O foremost of virtuous persons, listen now to me about what thou askest, viz. the merit (that a king acquires) in consequence of the duties practised
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by others leading other modes of life. 1 All the merits, O son of Kunti, that belong to persons practising the duties of the four modes of life, attach, O foremost of men, to righteous kings. A king who is not governed by lust and hate, who rules with the aid of the science of chastisement, and who looks equally on all creatures, O Yudhishthira, attains to the object of the Bhaikshya mode of life. 2 That king who is possessed of knowledge, who makes gifts to deserving persons on proper occasions, who knows how to favour and punish, who conducts himself in all things according to the injunctions of the scriptures, and who has tranquillity of soul, attains to the object of the Garhasthya mode of life. That king who always worships those that are deserving of worship by giving them their due, completely attains, O son of Kunti, to the object of the Bhaikshya mode of life. That king, O Yudhishthira, who rescues from distress, to the best of his power, his kinsmen and relatives and friends, attains to the object of the Vanaprashtha mode of life. That king who on every occasion honours those that are foremost among men and those that are foremost among Yatis, attains, O son of Kunti, to the object of the Vanaprashtha mode of life. That king, O Partha, who daily makes offerings unto the Pitris and large offerings unto all living creatures including men, attains to the object of the same mode of life. That king, O tiger among men, who grinds the kingdoms of others for protecting the righteous, attains to the object of the same mode of life. In consequence of the protection of all creatures as also of the proper protection of his own kingdom, a king earns the merit of as many sacrifices as the number of creatures protected, and accordingly attains to the object of the Sannyasa mode of life. Study of the Vedas every day, forgiveness, and worship of preceptors, and services rendered to one's own teacher, lead to the attainment of the object of Brahmacharya. That king who silently recites his mantras every day and who always worships the gods according to the ordinance, attains, O tiger among men, to the object of the Garhasthya mode of life. That king who engages in battle with the resolve of protecting his kingdom or meeting with death, attains to the object of the Vanaprastha mode of life. That king who gives unto persons leading a Vanaprastha mode of life and unto Brahmanas versed in the three Vedas attains to the object of the Vanaprastha mode of life. That king who displays compassion towards all creatures and abstains entirely from cruelty, attains to the objects of all the modes of life. That king, O Yudhishthira, who shows compassion to the young and the old, O son of Kunti, under every circumstance, attains to the objects of every mode of life. That king, O perpetuator of Kuru's race, who affords relief to all oppressed people that seek his protection, attains to the object of the Garhasthya mode of life. That king who protects all creatures mobile and immobile, and honours them is they deserve, attains to the object of the Garhasthya mode of life. Bestowing favours and inflicting
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punishments upon the wives and brothers, elder and younger, and upon their sons and grandsons, are the domestic duties of a king and these constitute his best penances. By honouring those that are righteous and deserving of worship and protecting those that have (by their penances) acquired it knowledge of self, a king, O tiger among men, attains to the object of the Garhasthya mode of life. Inviting to this home, O Bharata, persons that have betaken themselves to that Vanaprastha and other modes of life, and treating them with food, constitute the domestic duties of a king. That king who duly adheres to the duties laid down by the Creator, obtains the blessed merits of all the modes of life. That king, O son of Kunti, in whom no virtue is wanting, that foremost of men, O Yudhishthira, is said by the learned to be a person in the observance of the Vanaprastha and all the other modes of life. That king who duly honours the office or rank which deserves honour, the race or family which deserves honour, and those old men that deserve honour is said, O Yudhishthira, to live in all the modes of life. 1 A king, O son of Kunti, by observing the duties of his country and those of his family, acquires, O tiger among men, the merits of all the modes of life. That king who at proper seasons bestows upon righteous persons affluence or gifts of value, earns the merits, O king, of all the modes of life. That king, O son of Kunti, who while overcome with danger and fear still keeps his eye on the duties of all men, 2 earns the merits of all the modes of life. The king obtains a share of the merits earned under his protection by righteous people in his dominions. On the other hand, if kings, O tiger among men, do not protect the righteous people within their dominions, they then take the sins of the latter (of omission and commission). Those men also, O Yudhishthira. who assist kings (in protecting their subjects), become equally entitled, O sinless one, to a share of the merits earned by others (in consequence of that protection). The learned say that the Garhasthya, which we have adopted, is superior to all the other modes of life. The conclusions in respect of it are very clear. It is certainly sacred, O tiger among men. That man who regards all creatures to be like his own self, who never does any harm and has his wrath under control, obtains great happiness both here and hereafter. 3 A king can easily cross the ocean of the world, with kingly duties as his boat passed of great speed, urged on by the breeze of gifts, having the scriptures for its tackle and intelligence for the strength of its helmsman, and kept afloat by the power of righteousness. When the principle of desire in his heart is withdrawn from every earthly object, he is then regarded as one resting on his understanding alone. In this state he soon attains to Brahma. 4 Becoming cheerful by meditation and by restraining desire and other passions of the heart, O tiger among men, it
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king, engaged in discharging the dully of protection, succeeds in obtaining great merit. Do thou, therefore, O Yudhishthira, exert thyself carefully in protecting Brahmanas of pious deeds and devoted to the study of the Vedas, as also all other men. By exercising the duty of protection only, O Bharata, the king earns merit that is a hundred times greater than what is earned by recluses in their asylums within the wood.'
"I have now described, O eldest son of Pandu, the diverse duties of men. Do thou adhere to kingly duties that are eternal and that have been practised by great men since days of old. If thou employest thyself with concentrated attention to the duty of protecting (thy subjects), O tiger among men, thou mayst then, O son of Pandu, obtain the merits of all the four modes of life and of all the four orders of men!"

Footnotes

143:1 Nilakantha thinks that Lingantargatam means omniscient. He is for taking this verse to mean--'Listen now to those duties about which thou askest my omniscient self.' Bhishma having acquired omniscience through Krishna's boon, refers to it here. The interpretation seems to be very far-fetched.
143:2 That object is Brahma.
144:1 i.e.. such a man acquires the merits of all the modes of life.
144:2 Dasadharmagatam is explained by Nilakantha as 'overcome with fear, etc." Keeps his eye on the duties of all men,' i.e., protects all men in the discharge of their duties.
144:3 If this verse has a reference to kings, nyastadandah would mean one who punishes without wrath.
144:4 In this and the preceding verse, Sattwa, without being taken as used for intelligence, may be taken to mean 'the quality of goodness' as well.

 

 

Book 12
Chapter 67

 

1 cāturāśramya ukto 'tra cāturvarṇyas tathaiva ca
      rāṣṭrasya yatkṛtya tamaṃ tan me brūhi pitā maha
  2 rāṣṭrasyaitat kṛtyatamaṃ rājña evābhiṣecanam
      anindram abalaṃ rāṣṭraṃ dasyavo 'bhibhavanti ca
  3 arājakeṣu rāṣṭreṣu dharmo na vyavatiṣṭhate
      parasparaṃ ca khādanti sarvathā dhig arājakam
  4 indram enaṃ pravṛṇute yad rājānam itiḥ śrutiḥ
      yathaivendras tathā rājā saṃpūjyo bhūtim icchatā
  5 nārājakeṣu rāṣṭreṣu vastavyam iti vaidikam
      nārājakeṣu rāṣṭreṣu havyam agnir vahaty api
  6 atha ced abhivarteta rājyārthī balavat taraḥ
      arājakāni rāṣṭrāṇi hatarājāni vā punaḥ
  7 pratyudgamyābhipūjyaḥ syād etad atra sumantritam
      na hi pāpāt pāpataram asti kiṃ cid arājakāt
  8 sa cet samanupaśyeta samagraṃ kuśalaṃ bhavet
      balavān hi prakupitaḥ kuryān niḥśeṣatām api
  9 bhūyāṃsaṃ labhate kleśaṃ yā gaur bhavati dur duhā
      suduhā yā tu bhavati naiva tāṃ kleśayanty uta
  10 yad ataptaṃ praṇamati na tat saṃtāpayanty uta
     yac ca svayaṃ nataṃ dāru na tat saṃnāmayanty api
 11 etayopamayā dhīraḥ saṃnameta balīyase
     indrāya sa praṇamate namate yo balīyase
 12 tasmād rājaiva kartavyaḥ satataṃ bhūtim icchatā
     na dhanārtho na dārārthas teṣāṃ yeṣām arājakam
 13 prīyate hi haran pāpaḥ paravittam arājake
     yadāsya uddharanty anye tadā rājānam icchati
 14 pāpā api tadā kṣemaṃ na labhante kadā cana
     ekasya hi dvau harato dvayoś ca bahavo 'pare
 15 adāsaḥ kriyate dāso hriyante ca balāt striyaḥ
     etasmāt kāraṇād devāḥ prajā pālān pracakrire
 16 rājā cen na bhave loke pṛthivyāṃ daṇḍadhārakaḥ
     śūle matsyān ivāpakṣyan dur balān balavat tarāḥ
 17 arājakāḥ prajāḥ pūrvaṃ vineśur iti naḥ śrutam
     parasparaṃ bhakṣayanto matsyā iva jale kṛśān
 18 tāḥ sametya tataś cakruḥ samayān iti naḥ śrutam
     vāk krūro daṇḍapuruṣo yaś ca syāt pāradārikaḥ
     yaś ca na svam athādadyāt tyājyā nas tādṛśā iti
 19 viśvāsanārthaṃ varṇānāṃ sarveṣām aviśeṣataḥ
     tās tathā samayaṃ kṛtvā samaye nāvatasthire
 20 sahitās tās tadā jagmur asukhārtāḥ pitā maham
     anīśvarā vinaśyāmo bhagavann īśvaraṃ diśa
 21 yaṃ pūjayema saṃbhūya yaś ca naḥ paripālayet
     tābhyo manuṃ vyādideśa manur nābhinananda tāḥ
 22 bibhemi karmaṇaḥ krūrād rājyaṃ hi bhṛśaduṣkaram
     viśeṣato manuṣyeṣu mithyāvṛttiṣu nityadā
 23 tam abruvan prajā mā bhaiḥ karmaṇaino gamiṣyati
     paśūnām adhipañcā śad dhiraṇyasya tathaiva ca
     dhānyasya daśamaṃ bhāgaṃ dāsyāmaḥ kośavardhanam
 24 mukhyena śastrapatreṇa ye manuṣyāḥ pradhānataḥ
     bhavantaṃ te 'nuyāsyanti mahendram iva devatāḥ
 25 sa tvaṃ jātabalo rājan duṣpradharṣaḥ pratāpa vān
     sukhe dhāsyasi naḥ sarvān kubera iva nairṛtān
 26 yaṃ ca dharmaṃ cariṣyanti prajā rājñā surakṣitāḥ
     caturthaṃ tasya dharmasya tvat saṃsthaṃ no bhaviṣyati
 27 tena dharmeṇa mahatā sukhalabdhena bhāvitaḥ
     pāhy asmān sarvato rājan devān iva śatakratuḥ
 28 vijayāyāśu niryāhi pratapan raśmimān iva
     mānaṃ vidhama śatrūṇāṃ dharmo jayatu naḥ sadā
 29 sa niryayau mahātejā balena mahatā vṛtaḥ
     mahābhijana saṃpannas tejasā prajvalann iva
 30 tasya tāṃ mahimāṃ dṛṣṭvā mahendrasyeva devatāḥ
     apatatrasire sarve svadharme ca dadhur manaḥ
 31 tato mahīṃ pariyayau parjanya iva vṛṣṭimān
     śamayan sarvataḥ pāpān svakarmasu ca yojayan
 32 evaṃ ye bhūtim iccheyuḥ pṛthivyāṃ mānavāḥ kva cit
     kuryū rājānam evāgre prajānugraha kāraṇāt
 33 namasyeyuś ca taṃ bhaktyā śiṣyā iva guruṃ sadā
     devā iva sahasrākṣaṃ prajā rājānam antike
 34 satkṛtaṃ svajaneneha paro 'pi bahu manyate
     svajanena tv avajñātaṃ pare paribhavanty uta
 35 rājñaḥ paraiḥ paribhavaḥ sarveṣām asukhāvahaḥ
     tasmāc chatraṃ ca patraṃ ca vāsāṃsy ābharaṇāni ca
 36 bhojanāny atha pānāni rājñe dadyur gṛhāṇi ca
     āsanāni ca śayyāś ca sarvopakaraṇāni ca
 37 guptātmā syād dur ādharṣaḥ smitapūrvābhibhāṣitā
     ābhāṣitaś ca madhuraṃ pratibhāṣeta mānavān
 38 kṛtajño dṛḍhabhaktiḥ syāt saṃvibhāgī jitendriyaḥ
     īkṣitaḥ prativīkṣeta mṛdu carju ca valgu ca

 

SECTION LXVII

"Yudhishthira said, 'Thou hast said what the duties are of the four modes of the life and the four orders. Tell me now, O grandsire, what are the principal duties of a kingdom.'
"Bhishma said, 'The (election and) coronation of a king is the first duty of a kingdom. A kingdom in which anarchy prevails becomes weak and is soon afflicted by robbers. 1 In kingdoms torn by anarchy, righteousness cannot dwell. The inhabitants devour one another. An anarchy is the worst possible of states. The Srutis declare that in crowning a king, it is Indra that is crowned (in the person of the king). A person who is desirous of prosperity should worship the king as he should worship Indra himself. No one should dwell in kingdoms torn by anarchy. Agni does not convey (to the gods) the libations that are poured upon him in kingdoms where anarchy prevails. If a powerful king approaches kingdoms weakened by anarchy, from desire of annexing them to his dominions, the people should go forward and receive the invader with respect. Some conduct would be consistent with wise counsels. There is no evil greater than anarchy. If the powerful invader be inclined to equity, everything will be right. If, on the other hand, he be engaged, he may exterminate all. That cow which cannot be easily milked has to suffer much torture. On the other hand, that cow which is capable of being easily milked, has not to suffer any torture whatever. The wood that bends easily does not require to be heated. The tree that bends easily, has not to suffer any torture (at the hands of the gardener). Guided by these instances, O hero, men should bend before those that are powerful. The man that bends his head to a powerful person really bends his head to Indra. For
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these reasons, men desirous of prosperity should (elect and) crown some person as their king. They who live in countries where anarchy prevails cannot enjoy their wealth and wives. During times of anarchy, the sinful man derive great pleasure by robbing the wealth of other people. When, however, his (ill-got) wealth is snatched by others, he wishes for a king. It is evident, therefore, that in times of anarchy the very wicked even cannot be happy. The wealth of one is snatched away by two. That of those two is snatched away by many acting together. He who is not a slave is made a slave. Women, again, are forcibly abducted. For these reasons the gods created kings for protecting the people. If there were no king on earth for wielding the rod of chastisement, the strong would then have preyed on the weak after the manner of fishes in the water. In hath been heard by us that men, in days of old, in consequence of anarchy, met with destruction, devouring one another like stronger fishes devouring the weaker ones in the water. It hath been heard by us that a few amongst them then, assembling together, made certain compacts, saying, 'He who becomes harsh in speech, or violent in temper, he who seduces or abducts other people's wives or robs the wealth that belongs to others, should be cast off by us.' For inspiring confidence among all classes of the people, they made such a compact and lived for some time. Assembling after some time they proceeded in affliction to the Grandsire, saying, 'Without a king, O divine lord, we are going to destruction. Appoint some one as our king. All of us shall worship him and he shall protect us.' Thus solicited, the Grandsire asked Manu. Manu, however, did not assent to the proposal.
"Manu said, 'I fear all sinful acts. To govern a kingdom is exceedingly difficult, especially among men who are always false and deceitful in their behaviour.'
"Bhishma continued, 'The inhabitants of the earth then said unto him, 'Do not fear. The sins that men commit will touch those only that commit them (without staining thee in the least). For the increase of thy treasury, we will give thee a fiftieth part of our animals and precious metals and a tenth part of our grain. When our maidens also will become desirous of wedding, we shall, when the question comes up, give thee the most beautiful ones among them. Those amongst men who will become the foremost of all in the use of weapons and in riding animals and driving vehicles, shall proceed behind thee like the deities behind Indra. With thy strength enhanced in this way, and becoming invincible and possessed of great prowess, thou wilt be our king and protect us happily like Kuvera protecting the Yakshas and the Rakshasas. A fourth part of the merit which men will earn under thy protection will be thine. Strengthened by that merit so easily obtained by thee, do thou protect us, O king, like He of a hundred sacrifices protecting the deities. Like the Sun scorching everything with his rays, go out for winning victories. Crush the pride of foes and let righteousness always triumph (in the world).' Thus addressed by those inhabitants of the earth, Manu, possessed of great energy, proceeded, accompanied by a large force. Of high descent, he seemed then to blaze with prowess. Beholding the might of Manu, like the gods eyeing the might of Indra, the inhabitants of the earth became inspired with fear and set
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their hearts upon their respective duties. Manu then made his round through the world, checking everywhere all acts of wickedness and setting all men to their respective duties, like a rain-charged cloud (in its mission of beneficence).'
"Those, O Yudhishthira, those men on earth who desire prosperity should first elect and crown a king for the protection of all. Like disciples humbling themselves in the presence of the preceptors or the gods in the presence of Indra, all men should humble themselves before the king. One that is honoured by his own people becomes an object of regard with his foes also, while one that is disregarded by his own is overridden by foes. If the king be overridden by his foes, all his subjects become unhappy. Therefore, umbrellas and vehicles and outward ornaments, and viands, and drinks, and mansions, and seats, and beds, and all utensils for use and show, should be assigned to the king. By such means the king will succeed in discharging his duties of protection (the better) and become irresistible. He should speak with smiles. Addressed sweetly by others, he should address others sweetly. Grateful (to those that serve him), firmly devoted (to those that deserve his respect), and with passions under control, he should give unto others their due. Looked upon by others he should look at them mildly, sweetly, and handsomely.'

 

Book 12
Chapter 68

 

 

 

1 kim āhur daivataṃ viprā rājānaṃ bharatarṣabha
      manuṣyāṇām adhipatiṃ tan me brūhi pitā maha
  2 atrāpy udāharantīmam itihāsaṃ purātanam
      bṛhaspatiṃ vasu manā yathā papraccha bhārata
  3 rājā vasu manā nāma kausalyo dhīmatāṃ varaḥ
      maharṣiṃ paripapraccha kṛtaprajño bṛhaspatim
  4 sarvaṃ vainayikaṃ kṛtvā vinayajño bṛhaspateḥ
      dakṣiṇānantaro bhūtvā praṇamya vidhipūrvakam
  5 vidhiṃ papraccha rājyasya sarvabhūtahite rataḥ
      prajānāṃ hitam anvicchan dharmamūlaṃ viśāṃ pate
  6 kena bhūtāni vardhante kṣayaṃ gacchanti kena ca
      kam arcanto mahāprājña sukham atyantam āpnuyuḥ
  7 iti pṛṣṭo mahārājñā kausalyenāmitaujasā
      rājasatkāram avyagraḥ śaśaṃsāsmai bṛhaspatiḥ
  8 rājamūlo mahārāja dharmo lokasya lakṣyate
      prajā rājabhayād eva na khādanti parasparam
  9 rājā hy evākhilaṃ lokaṃ samudīrṇaṃ samutsukam
      prasādayati dharmeṇa prasādya ca virājate
  10 yathā hy anudaye rājan bhūtāni śaśisūryayoḥ
     andhe tamasi majjeyur apaśyantaḥ parasparam
 11 yathā hy anudake matsyā nirākrande vihaṃgamāḥ
     vihareyur yathākāmam abhisṛtya punaḥ punaḥ
 12 vimathyātikrameraṃś ca viṣahyāpi parasparam
     abhāvam acireṇaiva gaccheyur nātra saṃśayaḥ
 13 evam eva vinā rājñā vinaśyeyur imāḥ prajāḥ
     andhe tamasi majjeyur agopāḥ paśavo yathā
 14 hareyur balavanto hi dur balānāṃ parigrahān
     hanyur vyāyacchamānāṃś ca yadi rājā na pālayet
 15 yānaṃ vastram alaṃ kārān ratnāni vividhāni ca
     hareyuḥ sahasā pāpā yadi rājā na pālayet
 16 mamedam iti loke 'smin na bhavet saṃparigrahaḥ
     viśvalopaḥ pravarteta yadi rājā na pālayet
 17 mātaraṃ pitaraṃ vṛddham ācāryam atithiṃ gurum
     kliśnīyur api hiṃsyur vā yadi rājā na pālayet
 18 pated bahuvidhaṃ śastraṃ bahudhā dharmacāriṣu
     adharmaḥ pragṛhītaḥ syād yadi rājā na pālayet
 19 vadhabandhaparikleśo nityam arthavatāṃ bhavet
     mamatvaṃ ca na vindeyur yadi rājā na pālayet
 20 antaś cākāśam eva syāl loko 'yaṃ dasyu sād bhavet
     patec ca narakaṃ ghoraṃ yadi rājā na pālayet
 21 na yonipoṣo varteta na kṛṣir na vaṇik pathaḥ
     majjed dharmas trayī na syād yadi rājā na pālayet
 22 na yajñāḥ saṃpravarteran vidhivat svāptadakṣiṇāḥ
     na vivāhāḥ samājā vā yadi rājā na pālayet
 23 na vṛṣāḥ saṃpravarteran na mathyeraṃś ca gargarāḥ
     ghoṣāḥ praṇāśaṃ gaccheyur yadi rājā na pālayet
 24 trastam udvignahṛdayaṃ hāhābhūtam acetanam
     kṣaṇena vinaśet sarvaṃ yadi rājā na pālayet
 25 na saṃvatsarasatrāṇi tiṣṭheyur akutobhayāḥ
     vidhivad dakṣiṇā vanti yadi rājā na pālayet
 26 brāhmaṇāś caturo vedān nādhīyeraṃs tapasvinaḥ
     vidyā snātās tapaḥ snātā yadi rājā na pālayet
 27 hasto hastaṃ sa muṣṇīyād bhidyeran sarvasetavaḥ
     bhayārtaṃ vidravet sarvaṃ yadi rājā na pālayet
 28 na labhed dharmasaṃśleṣaṃ hataviprahato janaḥ
     kartā svecchendriyo gacched yadi rājā na pālayet
 29 anayāḥ saṃpravarteran bhaved vai varṇasaṃkaraḥ
     dur bhikṣam āviśed rāṣṭraṃ yadi rājā na pālayet
 30 vivṛtya hi yathākāmaṃ gṛhadvārāṇi śerate
     manuṣyā rakṣitā rājñā samantād akutobhayāḥ
 31 nākruṣṭaṃ sahate kaś cit kuto hastasya laṅghanam
     yadi rājā manuṣyeṣu trātā bhavati dhārmikaḥ
 32 striyaś cāpuruṣā mārgaṃ sarvālaṃ kārabhūṣitāḥ
     nirbhayāḥ pratipadyante yadā rakṣati bhūmipaḥ
 33 dharmam eva prapadyante na hiṃsanti parasparam
     anugṛhṇanti cānyonyaṃ yadā rakṣati bhūmipaḥ
 34 yajante ca trayo varṇā mahāyajñaiḥ pṛthagvidhaiḥ
     yuktāś cādhīyate śāstraṃ yadā rakṣati bhūmipaḥ
 35 vārtā mūlo hy ayaṃ lokas trayyā vai dhāryate sadā
     tat sarvaṃ vartate samyag yadā rakṣati bhūmipaḥ
 36 yadā rājā dhuraṃ śreṣṭhām ādāya vahati prajāḥ
     mahatā balayogena tadā lokaḥ prasīdati
 37 yasyābhāve ca bhūtānām abhāvaḥ syāt samantataḥ
     bhāve ca bhāvo nityaḥ syāt kas taṃ na pratipūjayet
 38 tasya yo vahate bhāraṃ sarvalokasukhāvaham
     tiṣṭhet priyahite rājña ubhau lokau hi yo jayet
 39 yas tasya puruṣaḥ pāpaṃ manasāpy anucintayet
     asaṃśayam iha kliṣṭaḥ pretyāpi narakaṃ patet
 40 na hi jātv avamantavyo manuṣya iti bhūmipaḥ
     mahatī devatā hy eṣā nararūpeṇa tiṣṭhati
 41 kurute pañcarūpāṇi kālayuktāni yaḥ sadā
     bhavaty agnis tathādityo mṛtyur vaiśravaṇo yamaḥ
 42 yadā hy āsīd ataḥ pāpān dahaty ugreṇa tejasā
     mithyopacarito rājā tadā bhavati pāvakaḥ
 43 yadā paśyati cāreṇa sarvabhūtāni bhūmipaḥ
     kṣemaṃ ca kṛtvā vrajati tadā bhavati bhāskaraḥ
 44 aśucīṃś ca yadā kruddhaḥ kṣiṇoti śataśo narān
     saputrapautrān sāmātyāṃs tadā bhavati so 'ntakaḥ
 45 yadā tv adhārmikān sarvāṃs tīkṣṇair daṇḍair niyacchati
     dhārmikāṃś cānugṛhṇāti bhavaty atha yamas tadā
 46 yadā tu dhanadhārābhis tarpayaty upakāriṇaḥ
     ācchinatti ca ratnāni vividhāny apakāriṇām
 47 śriyaṃ dadāti kasmai cit kasmāc cid apakarṣati
     tadā vaiśravaṇo rājaṁl loke bhavati bhūmipaḥ
 48 nāsyāpavāde sthātavyaṃ dakṣeṇākliṣṭa karmaṇā
     dharmyam ākāṅkṣatā lābham īśvarasyānasūyatā
 49 na hi rājñaḥ pratīpāni kurvan sukham avāpnuyāt
     putro bhrātā vayasyo vā yady apy ātmasamo bhavet
 50 kuryāt kṛṣṇa gatiḥ śeṣaṃ jvalito 'nilasārathiḥ
     na tu rājñābhipannasya śeṣaṃ kva cana vidyate
 51 tasya sarvāṇi rakṣyāṇi dūrataḥ parivarjayet
     mṛtyor iva jugupseta rājasvaharaṇān naraḥ
 52 naśyed abhimṛśan sadyo mṛgaḥ kūṭam iva spṛśan
     ātmasvam iva saṃrakṣed rājasvam iha buddhimān
 53 mahāntaṃ narakaṃ ghoram apratiṣṭham acetasaḥ
     patanti ciraratrāya rājavittāpahāriṇaḥ
 54 rājā bhojo virāṭ samrāṭ kṣatriyo bhūpatir nṛpaḥ
     ya evaṃ stūyate śabdaiḥ kas taṃ nārcitum icchati
 55 tasmād bubhūṣur niyato jitātmā saṃyatendriyaḥ
     medhā vi smṛtimān dakṣaḥ saṃśrayeta mahīpatim
 56 kṛtajñaṃ prājñam akṣudraṃ dṛḍhabhaktiṃ jitendriyam
     dharmanityaṃ sthitaṃ sthityāṃ mantriṇaṃ pūjayen nṛpaḥ
 57 dṛṭha bhaktiṃ kṛtaprajñaṃ dharmajñaṃ saṃyatendriyam
     śūram akṣudra karmāṇaṃ niṣiddha janam āśrayet
 58 rājā pragalbhaṃ puruṣaṃ karoti; rājā kṛśaṃ bṛṃhayate manuṣyam
     rājābhipannasya kutaḥ sukhāni; rājābhyupetaṃ sukhinaṃ karoti
 59 rājā prajānāṃ hṛdayaṃ garīyo; gatiḥ pratiṣṭhā sukham uttamaṃ ca
     yam āśritā lokam imaṃ paraṃ ca; jayanti samyak puruṣā narendram
 60 narādhipaś cāpy anuśiṣya medinīṃ; damena satyena ca sauhṛdena
     mahadbhir iṣṭvā kratubhir mahāyaśās; triviṣṭape sthānam upaiti satkṛtam
 61 sa evam ukto guruṇā kausalyo rājasattamaḥ
     prayatnāt kṛtavān vīraḥ prajānāṃ paripālanam

 

 

SECTION LXVIII

"Yudhishthira said, 'Why, O bull of Bharata's race, have the Brahmanas said that the king, that ruler of men, is a god?'
"Bhishma said, 'In this connection, is cited the old story, O Bharata, of the discourse of Vrihaspati unto Vasumanas. There was a king of Kosala possessed of great intelligence, named Vasumanas. On a certain occasion he questioned the great sage Vrihaspati of much wisdom. Conversant with the requirements of humility, king Vasumanas, ever devoted to the welfare of all, having observed the proper humilities and having circumambulated the great sage and bowed unto him duly, enquired of the virtuous Vrihaspati about the ordinances in respect of a kingdom, moved by the desire of securing the happiness of men.'
"Vasumanas said, 'By what means do creatures grow and by what are they destroyed? O thou of great wisdom, by adoring whom do they succeed in obtaining eternal happiness?' Thus questioned by the Kosala king of immeasurable energy, Vrihaspati of great wisdom discoursed unto him coolly about the respect that should be paid to kings.
"Vrihaspati said, 'The duties of all men, O thou of great wisdom, may be seen to have their root in the king. It is through fear of the king only that men do not devour one another. It is the king that brings peace on earth, through due observance of duties, by checking all disregard for wholesome restraints and all kinds of lust. Achieving this, he shines in glory. As, O king,
p. 148
all creatures become unable to see one another and sink in utter darkness if the sun and the moon do not rise, as fishes in shallow water and birds in a spot safe from danger dart and rove as they please (for a time) and repeatedly attack and grind one another with force and then meet with certain destruction even so men sink in utter darkness and meet with destruction if they have no king to protect them, like a herd of cattle without the herdsman to look after them. If the king did not exercise the duty of protection, the strong would forcibly appropriate the possessions of the weak, and if the latter refused to surrender them with ease, their very lives would be taken. Nobody then, with reference to any article in his possession, would be able to say 'This is mine.' Wives, sons, food, and other kinds of property, would not then exist. Ruin would overtake everything if the king did not exercise the duty of protection. Wicked men would forcibly appropriate the vehicles and robes and ornaments and precious stones and other kinds of property belonging to others, if the king did not protect. In the absence of protection by the king, diverse kinds of weapons would fall upon those that are righteous in their practices, and unrighteousness would be adopted by all. In the absence of royal protection men would disregard or even injure their very mothers and fathers if aged, their very preceptors and guests and seniors. If the king did not protect, all persons possessed of wealth would have to encounter death, confinement, and persecution, and the very idea of property would disappear. If the king did not protect, everything would be exterminated prematurely, and every part of the country would be overrun by robbers, and everybody would fall into terrible hell. If the king did not protect, all restrictions about marriage and intercourse (due to consanguinity and other kinds of relationship) would cease; all affairs relating to agricultures and trade would fall into confusion, morality would sink and be lost; and the three Vedas would disappear. Sacrifices, duly completed with presents according to the ordinance, would no longer be performed; no marriage would take place; society itself would cease to exist, if the king did not exercise the duty of protection. The very bulls would not cover cows and milk-jars would not be churned, and men living by rearing kine would meet with destruction, if the king did not exercise the duty of protection. In the absence of royal protection, all things, inspired with fear and anxiety and becoming senseless and uttering cries of woe, would meet with destruction in no time. No sacrifices extending for a year and completed with presents according to the ordinances would occur if the king did not exercise the duty of protection. In the absence of royal protection Brahmanas would never study the four Vedas or undergo austerities or be cleansed by knowledge and rigid vows. In the absence of royal protection, the slayer of a person guilty of the slaughter of a Brahmana would not obtain any reward; on the other hand the person guilty of Brahmanicide would enjoy perfect immunity. In the absence of royal protection, men would snatch other people's wealth from their very hands, and all wholesome barriers would be swept away, and everybody, inspired with fear, would seek safety in flight. In the absence of royal protection, all kinds of injustice would set in; an intermixture of castes would take place; and famine would ravage the kingdom.
p. 149
[paragraph continues] In consequence again of royal protection, men can everywhere sleep fearlessly and at their case without shutting their houses and doors with bolts and bars. Nobody would hear the evil speeches of others, far less actual assaults, if the king did not righteously protect the earth. 1 If the king exercises the duty of protection, women decked with ornament may fearlessly wander everywhere without male relatives to attend upon them. Men become righteous and without injuring serve one another because the king exercises the duty of protection. In consequence of royal protection the members of the three orders are enabled to perform high sacrifices and devote themselves to the acquisition of learning with attention, The world depends upon agriculture and trade and is protected by the Vedas. All these again are duly protected by the king exercising his principal duty. Since the king, taking a heavy load upon himself, protects his subjects with the aid of a mighty force, it is for this that the people are able to live in happiness. Who is there that will not worship him in whose existence the people exist and in whose destruction the people are destroyed? That person who does what is agreeable and beneficial to the king and who bears (a share of) the burden of kingly duties that strike every caste with fear, conquers both this and the other world. 2 That man who even thinks of doing an injury to the king, without doubt meets with grief here and goes to hell hereafter. No one should disregard the king by taking him for a man, for he is really a high divinity in human form. The king assumes five different forms according to five different occasions. He becomes Agni, Aditya, Mrityu, Vaisravana, and Yama. When the king, deceived by falsehood, burns with his fierce energy the sinful offenders before him, he is then said to assume the form of Agni. When he observes through his spies the acts of all persons and does what is for the general good, he is then said to assume the form of Aditya. When he destroys in wrath hundreds of wicked men with their sons, grandsons, and relatives, he is then said to assume the form of the Destroyer. When he restrains the wicked by inflicting upon them severe punishments and favours the righteous by bestowing rewards upon them, he is then said to assume the form of Yama. When he gratifies with profuse gifts of wealth those that have rendered him valuable services, and snatches away the wealth and precious stones of those that have offended him, indeed, when he bestows prosperity upon some and takes it away from others, he is then, O king, said to assume the form of Kuvera on earth. No person who is possessed of cleverness, who is capable of work, who desires the acquisition of virtue, and who is free from malice, should ever spread evil reports about the king. No man, by acting against the king, can ever make himself happy, even if he happens to be the king's son or brother or companion or one whom the king regards as his second self. Fire, having the wind for his urger, blazing forth (among articles that are inflammable),
p. 150
may leave a remnant. 1 The wrath of the king, however, leaves not anything to the person that incurs it. Whatever belongs to the king should be avoided from distance. 2 One should turn away from what belongs to the king as he would from death itself. A person by appropriating what belongs to the king speedily meets with destruction like a deer upon touching poison. The man of intelligence should protect as his own what belongs to the kin.. They that appropriate wealth belonging to the king sink senseless into a deep hell of eternal gloom and infamy. Who is there that will not worship the king who is adored by such terms as delighter of the people, giver of happiness, possessor of prosperity, the foremost of all, healer of injuries, lord of earth, and protector of men? That man, therefore, who desires his own prosperity, who observes all wholesome restraints, who has his soul under control, who is the master of his passions, who is possessed of intelligence and memory, and who is clever (in the transaction of business), should always be attached to the king. The king should duly honour the minister who is grateful, endued with wisdom, large-hearted, loyal, possessed of mastery over his senses, virtuous, and observant of the dictates of policy. The king should entertain the man who is loyal, grateful, virtuous, possessed of self-control, brave, magnanimous in his acts, and competent to accomplish tasks without the assistance of others. Knowledge makes men proud. The king makes men humble. The man who is afflicted by the king can never obtain happiness. On the other hand, the man who is favoured by the king becomes happy. The king is the heart of his people; he is their great refuge; he is their glory; and he is their highest happiness. Those men, O monarch, who are attached to the king, succeed in conquering both this and the other world. Having governed the earth with the aid of the qualities of self-restraint, truth, and friendship, and having adored the gods by great sacrifices, the king, earning great glory, obtains an eternal abode in heaven.' That best of monarchs, viz., the heroic Vasumanas, ruler of Kosala, thus instructed by Vrihaspati the son of Angiras, began thenceforth to protect his subjects."

Footnotes

149:1 The sense seems to be that men patiently bear the injuries inflicted upon them by others, without seeking to right themselves by force, because they can invoke the king to punish the offenders. If there were no kings, immediate vengeance for even the slightest injuries would be the universal practice.
149:2 i.e., becoming foremost and happy here, attains to blessedness hereafter.
150:1 The Wind is said to be the charioteer of Fire, because whenever there is a conflagration, the Wind, appearing aids in extending it.
150:2 i.e., no one should covet the possessions of the king.

 

Book 12
Chapter 69

 

 

 

1 pārthivena viśeṣeṇa kiṃ kāryam avaśiṣyate
      kathaṃ rakṣyo janapadaḥ kathaṃ rakṣyāś ca śatravaḥ
  2 kathaṃ cāraṃ prayuñjīta varṇān viśvāsayet katham
      kathaṃ bhṛtyān kathaṃ dārān kathaṃ putrāṃś ca bhārata
  3 rājavṛttaṃ mahārāja śṛṇuṣvāvahito 'khilam
      yat kāryaṃ pārthivenādau pārthiva prakṛtena vā
  4 ātmā jeyaḥ sadā rājñā tato jeyāś ca śatravaḥ
      ajitātmā narapatir vijayeta kathaṃ ripūn
  5 etāvān ātmavijayaḥ pañcavarga vinigrahaḥ
      jitendriyo narapatir bādhituṃ śaknuyād arīn
  6 nyaseta gulmān durgeṣu saṃdhau ca kurunandana
      nagaropavane caiva purodyāneṣu caiva ha
  7 saṃsthāneṣu ca sarveṣu pureṣu nagarasya ca
      madhye ca naraśārdūla tathā rājaniveśane
  8 praṇidhīṃś ca tataḥ kuryāj jaḍāndhabadhirākṛtīn
      puṃsaḥ parīkṣitān prājñān kṣutpipāsātapa kṣamān
  9 amātyeṣu ca sarveṣu mitreṣu trividheṣu ca
      putreṣu ca mahārāja praṇidadhyāt samāhitaḥ
  10 pure janapade caiva tathā sāmantarājasu
     yathā na vidyur anyonyaṃ praṇidheyās tathā hi te
 11 cārāṃś ca vidyāt prahitān pareṇa bharatarṣabha
     āpaṇeṣu vihāreṣu samavāyeṣu bhikṣuṣu
 12 ārāmeṣu tathodyāne paṇḍitānāṃ samāgame
     veśeṣu catvare caiva sabhāsv āvasatheṣu ca
 13 evaṃ vihanyāc cāreṇa paracāraṃ vicakṣaṇaḥ
     cāreṇa vihataṃ sarvaṃ hataṃ bhavati pāṇḍava
 14 yadā tu hīnaṃ nṛpatir vidyād ātmānam ātmanā
     amātyaiḥ saha saṃmantrya kuryāt saṃdhiṃ balīyasā
 15 ajñāyamāno hīnatve kuryāt saṃdhiṃ pareṇa vai
     lipsur vā kaṃ cid evārthaṃ tvaramāṇo vicakṣaṇaḥ
 16 guṇavanto mahotsāhā dharmajñāḥ sādhavaś ca ye
     saṃdadhīta nṛpas taiś ca rāṣṭraṃ dharmeṇa pālayan
 17 ucchidyamānam ātmānaṃ jñātvā rājā mahāmatiḥ
     pūrvāpakāriṇo hanyāl lokadviṣṭāṃś ca sarvaśaḥ
 18 yo nopakartuṃ śaknoti nāpakartuṃ mahīpatiḥ
     aśakyarūpaś coddhartum upekṣyas tādṛśo bhavet
 19 yātrāṃ yāyād avijñātam anākrandam anantaram
     vyāsaktaṃ ca pramattaṃ ca dur balaṃ ca vicakṣaṇaḥ
 20 yātrām ājñāpayed vīraḥ kalya puṣṭabalī sukhī
     pūrvaṃ kṛtvā vidhānaṃ ca yātrāyāṃ nagare tathā
 21 na ca vaśyo bhaved asya nṛpo yady api vīryavān
     hīnaś ca balavīryābhyāṃ karśayaṃs taṃ parāvaset
 22 rāṣṭraṃ ca pīḍayet tasya śastrāgniviṣamūrchanaiḥ
     amātyavallabhānāṃ ca vivādāṃs tasya kārayet
     varjanīyaṃ sadā yuddhaṃ rājyakāmena dhīmatā
 23 upāyais tribhir ādānam arthasyāha bṛhaspatiḥ
     sāntvenānupradānena bhedena ca narādhipa
     yam arthaṃ śaknuyāt prāptuṃ tena tuṣyed dhi paṇḍitaḥ
 24 ādadīta baliṃ caiva prajābhyaḥ kurunandana
     ṣaḍ bhāgam amitaprajñas tāsām evābhiguptaye
 25 daśa dharmagatebhyo yad vasu bahv alpam eva ca
     tan nādadīta sahasā paurāṇāṃ rakṣaṇāya vai
 26 yathā putrās tathā paurā draṣṭavyās te na saṃśayaḥ
     bhaktiś caiṣāṃ prakartavyā vyavahāre pradarśite
 27 sutaṃ ca sthāpayed rājā rājñaṃ sarvārthadarśinam
     vyavahāreṣu satataṃ tatra rājyaṃ vyavasthitam
 28 ākare lavaṇe śulke tare nāgavane tathā
     nyased amātyān nṛpatiḥ svāptān vā puruṣān hitān
 29 samyag daṇḍadharo nityaṃ rājā dharmam avāpnuyāt
     nṛpasya satataṃ daṇḍaḥ samyag dharme praśasyate
 30 vedavedāṅgavit prājñaḥ sutapasvī nṛpo bhavet
     dānaśīlaś ca satataṃ yajñaśīlaś ca bhārata
 31 ete guṇāḥ samastāḥ syur nṛpasya satataṃ sthirāḥ
     kriyā lope tu nṛpateḥ kutaḥ svargaḥ kuto yaśaḥ
 32 yadā tu pīḍito rājā bhaved rājñā balīyasā
     tridhā tv ākrandya mitrāṇi vidhānam upakalpayet
 33 ghoṣān nyaseta mārgeṣu grāmān utthāpayed api
     praveśayec ca tān sarvāñ śākhā nagarakeṣv api
 34 ye guptāś caiva durgāś ca deśās teṣu praveśayet
     dhanino balamukhyāṃś ca sāntvayitvā punaḥ punaḥ
 35 sasyābhihāraṃ kuryāc ca svayam eva narādhipaḥ
     asaṃbhave praveśasya dāhayed agninā bhṛśam
 36 kṣetrastheṣu ca sasyeṣu śatror upajapen narān
     vināśayed vā sarvasvaṃ balenātha svakena vai
 37 nadīṣu mārgeṣu sadā saṃkramān avasādayet
     jalaṃ nisrāvayet sarvam anisrāvyaṃ ca dūṣayet
 38 tadātvenāyatībhiś ca vivadan bhūmyanantaram
     pratīghātaḥ parasyājau mitra kāle 'py upasthite
 39 durgāṇāṃ cābhito rājā mūlachedaṃ prakārayet
     sarveṣāṃ kṣudravṛkṣāṇāṃ caityavṛkṣān vivarjayet
 40 pravṛddhānāṃ ca vṛkṣāṇāṃ śākhāḥ pracchedayet tathā
     caityānāṃ sarvathā varjyam api patrasya pātanam
 41 prakaṇṭhīḥ kārayet samyag ākāśajananīs tathā
     āpūrayec ca parikhāḥ sthāṇunakra jhaṣākulāḥ
 42 kaḍaṅga dvārakāṇi syur ucchvāsārthe purasya ha
     teṣāṃ ca dvāravad guptiḥ kāryā sarvātmanā bhavet
 43 dvāreṣu ca gurūṇy eva yantrāṇi sthāpayet sadā
     āropayec chataghnīś ca svādhīnāni ca kārayet
 44 kāṣṭhāni cābhihāryāṇi tathā kūpāṃś ca khānayet
     saṃśodhayet tathā kūpān kṛtān pūrvaṃ payo 'rthibhiḥ
 45 tṛṇachannāni veśmāni paṅkenāpi pralepayet
     nirharec ca tṛṇaṃ māse caitre vahni bhayāt puraḥ
 46 naktam eva ca bhaktāni pācayeta narādhipaḥ
     na divāgnir jvaled gehe varjayitvāgnihotrikam
 47 karmārāriṣṭa śālāsu jvaled agniḥ samāhitaḥ
     gṛhāṇi ca praviśyātha vidheyaḥ syād dhutāśanaḥ
 48 mahādaṇḍaś ca tasya syād yasyāgnir vai divā bhavet
     praghoṣayed athaivaṃ ca rakṣaṇārthaṃ purasya vai
 49 bhikṣukāṃś cākrikāṃś caiva kṣībonmattān kuśīlavān
     bāhyān kuryān naraśreṣṭha doṣāya syur hi te 'nyathā
 50 catvareṣu ca tīrtheṣu sabhāsv āvasatheṣu ca
     yathārha varṇaṃ praṇidhiṃ kuryāt sarvatra pārthivaḥ
 51 viśālān rājamārgāṃś ca kārayeta narādhipaḥ
     prapāś ca vipaṇīś caiva yathoddeśaṃ samādiśet
 52 bhāṇḍāgārāyudhāgārān dhānyāgārāṃś ca sarvaśaḥ
     aśvāgārān gajāgārān balādhikaraṇāni ca
 53 parikhāś caiva kauravya pratolīḥ saṃkaṭāni ca
     na jātu kaś cit paśyet tu guhyam etad yudhiṣṭhira
 54 atha saṃnicayaṃ kuryād rājā parabalārditaḥ
     tailaṃ madhu ghṛtaṃ sasyam auṣadhāni ca sarvaśaḥ
 55 aṅgārakuśa muñjānāṃ palāśaśaraparṇinām
     yavasendhana digdhānāṃ kārayeta ca saṃcayān
 56 āyudhānāṃ ca sarveṣāṃ śaktyṛṣṭi prāsavarmaṇām
     saṃcayān evamādīnāṃ kārayeta narādhipaḥ
 57 auṣadhāni ca sarvāṇi mūlāni ca phalāni ca
     caturvidhāṃś ca vaidyān vai saṃgṛhṇīyād viśeṣataḥ
 58 naṭāś ca nartakāś caiva mallā māyā vinas tathā
     śobhayeyuḥ puravaraṃ modayeyuś ca sarvaśaḥ
 59 yataḥ śaṅkā bhavec cāpi bhṛtyato vāpi mantritaḥ
     paurebhyo nṛpater vāpi svādhīnān kārayeta tān
 60 kṛte karmaṇi rājendra pūjayed dhanasaṃcayaiḥ
     mānena ca yathārheṇa sāntvena vividhena ca
 61 nirvedayitvā tu paraṃ hatvā vā kurunandana
     gatānṛṇyo bhaved rājā yathāśāstreṣu darśitam
 62 rājñā saptaiva rakṣyāṇi tāni cāpi nibodha me
     ātmāmātyaś ca kośaś ca daṇḍo mitrāṇi caiva hi
 63 tathā janapadaś caiva puraṃ ca kurunandana
     etat saptātmakaṃ rājyaṃ paripālyaṃ prayatnataḥ
 64 ṣāḍguṇyaṃ ca trivargaṃ ca trivargam aparaṃ tathā
     yo vetti puruṣavyāghra sa bhunakti mahīm imām
 65 ṣāḍguṇyam iti yat proktaṃ tan nibodha yudhiṣṭhira
     saṃdhāyāsanam ity eva yātrā saṃdhānam eva ca
 66 vigṛhyāsanam ity eva yātrāṃ saṃparigṛhya ca
     dvaidhī bhāvas tathānyeṣāṃ saṃśrayo 'tha parasya ca
 67 trivargaś cāpi yaḥ proktas tam ihaikamanāḥ śṛṇu
     kṣayaḥ sthānaṃ ca vṛddhiś ca trivargam aparaṃ tathā
 68 dharmaś cārthaś ca kāmaś ca sevitavyo 'tha kālataḥ
     dharmeṇa hi mahīpālaś ciraṃ pālayate mahīm
 69 asminn arthe ca yau ślokau gītāv aṅgirasā svayam
     yādavī putra bhadraṃ te śrotum arhasi tāv api
 70 kṛtvā sarvāṇi kāryāṇi samyak saṃpālya medinīm
     pālayitvā tathā paurān paratra sukham edhate
 71 kiṃ tasya tapasā rājñaḥ kiṃ ca tasyādhvarair api
     apālitāḥ prajā yasya sarvā dharmavinākṛtāḥ

 

SECTION LXIX

"Yudhishthira said, 'What other special duties remain for the king to discharge? How should he protect his kingdom and how subdue his foes? How should he employ his spies? How should he inspire confidence in the four orders of his subjects, his own servants, wives, and sons, O Bharata?'
"Bhishma said, 'Listen, O monarch, with attention to the diverse duties
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of kings,--to those acts which the king or one that is in the position of a king should first do. The king should first subdue himself and then seek to subdue his foes. How should a king who has not been able to conquer his own self be able to conquer his foes? The conquest of these, viz., the aggregate of five, is regarded as the conquest of self. The king that has succeeded in subduing his senses is competent to resist his foes. He should place bodies of foot-soldiers in his forts, frontiers, towns, parks, and pleasure gardens, O delighter of the Kurus, as also in all places where he himself goes, and within his own palace, O tiger among men! He should employ as spies men looking like idiots or like those that are blind and deaf. Those should all be persons who have been thoroughly examined (in respect of their ability), who are possessed of wisdom, and who are able to endure hunger and thirst. With proper attention, the king should set his spies upon all his counsellors and friends and sons, in his city and the provinces, and in dominions of the chiefs under him. His spies should be so employed that they may not know one another. He should also, O bull of Bharata's race, know the spies of his foes by himself setting spies in shops and places of amusement, and concourses of people, among beggars, in his pleasure gardens and parks, in meetings and conclaves of the learned, in the country, in public places, in places where he holds his own court, and in the houses of the citizens. The king possessed of intelligence may thus ascertain the spies despatched by his foes. If these be known, the king may derive much benefit, O son of Pandu! When the king, by a survey of his own, finds himself weak, he should then, consulting with his counsellors make peace with a foe that is stronger. The king that is wise should speedily make peace with a foe, even when he knows that he is not weak, if any advantage is to be derived from it. Engaged in protecting his kingdom with righteousness, the king should make peace with those that are possessed of every accomplishment, capable of great exertion, virtuous, and honest. When the king finds himself threatened with danger and about to be overtaken by ruin, he should slay all offenders whom he had overlooked before and all such persons as are pointed at by the people. A king should have nothing to do with that person who can neither benefit nor injure him, or with one who cannot rescue himself from distress. As regards military operations a king who is confident of his own strength, should, at the head of a large force, cheerfully and with courage give the order to march, without proclaiming his destination against one destitute of allies and friends or already at war with another and (therefore) heedless (of danger from other quarters), or one weaker than himself, having first made arrangements for the protection of his own capital. 1 A king should not for ever live in subjection to another possessed of greater prowess. Though weak, he should seek to afflict the stronger, and resolved upon this, continue to rule his own. 2 He should afflict the kingdom of the stronger one by means of weapons, fire and application
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of poison. He should also cause dissensions amongst his counsellors and servants. Vrihaspati has said that a king possessed of intelligence should always avoid war for acquisition of territory. The acquisition of dominion should be made by the three well-known means (of conciliation, gift, and disunion). The king that is possessed of wisdom should be gratified with those acquisition that are made by means of conciliation, gift, and disunion. The king, O delighter of the Kurus, should take a sixth of the incomes of his subjects as tribute for meeting the expenses of protecting them. He should also forcibly take away wealth, much or little (as the case may require), from the ten kinds of offenders mentioned in the scriptures, for the protection of his subjects. A king should, without doubt, look upon his subjects as his own children. In determining their disputes, however, he should not show compassion. For hearing the complaints and answers of disputants in judicial suits, the king should always appoint persons possessed of wisdom and a knowledge of the affairs of the world, for the state really rests upon a proper administration of justice. The king should set honest and trustworthy men over his mines, salt, grain, ferries, and elephant corps. The king who always wields with propriety the rod of chastisement earns great merit. The proper regulation of chastisement is the high duty of kings and deserves great applause. The king should be conversant with the Vedas and their branches, possessed of wisdom, engaged in penances, charitable, and devoted to the performance of sacrifices. All these qualities should permanently reside in a king. If the king fails to administer justice, he can neither have heaven nor fame. If a king be afflicted by a stronger one, the former, if possessed of intelligence, should seek refuge in a fort. Assembling his friends for consultation, he should devise proper means. Adopting the policy of conciliation and of producing dissensions, he should devise means for waging war with the assailant. He should set the inhabitants of the woods on the high roads, and, if necessary, cause whole villages to be removed, transplanting all the inhabitants to minor towns or the outskirts of great cities. Repeatedly assuring his wealthy subjects and the principal officers of the army, he should cause the inhabitants of the open country to take refuge in such forts as are well-protected. He should himself withdraw all stores of grain (from the open country into his forts). If that becomes impossible, he should destroy them completely by fire. He should set men for destroying the crops on the fields of the enemy (by producing disunion among the enemy's subjects). Failing to do this, he should destroy those crops by means of his own troops. He should destroy all the bridges over the rivers in his kingdom. He should bale out the waters of all the tanks in his dominions, or, if incapable of baling them out, cause them to be poisoned. Disregarding the duty of protecting his friends, he should, in view of both present and future circumstances, seek the protection of the ruler of another kingdom who may happen to be the foe of his foe and who may be competent to deal with his foe on the field of battle. 1 He should destroy all the smaller forts in his kingdom. He should also cut
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down all the smaller trees excepting those that are called Chaitya. 1 He should cause the branches of all the larger trees to be lopped off, but he should not touch the very leaves of those called Chaitya. He should raise outer ramparts round his forts, with enclosures in them, and fill his trenches with water, driving pointed stakes at their bottom and filling them with crocodiles and sharks. He should keep small openings in his walls for making sallies from his fort, and carefully make arrangements for their defence like that of the greater gates. 2 In all his gates he should plant destructive engines. He should plant on the ramparts (of his forts) Sataghnis and other weapons. He should store wood for fuel and dig and repair wells for supply of water to the garrison. He should cause all houses made of grass and straw to be plastered over with mud, and if it is the summer month, he should, from fear of fire, withdraw (into a place of safety) all the stores of grass and straw. He should order all food to be cooked at night. No fire should be ignited during the day, except for the daily homa. Particular care should be taken of the fires in smithies and lying-in rooms. Fires kept within the houses of the inhabitants should be well covered. For the effectual protection of the city, it should be proclaimed that condign punishment will overtake the person who lights fires by the day time. During such times, all beggars, eunuchs, lunatics, and mimes, should, O foremost of men, be driven out of the town, for if they are permitted to remain, evil will follow. In places of public resort, in tirthas, in assemblies, and in the houses of the citizens, the king should set competent spies. 3 The king should cause wide roads to be constructed and order shops, and places for the distribution of water, to be opened at proper stations. Depots (of diverse necessaries), arsenals, camps and quarters for soldiers, stations for the keeping of horses and elephants, encampments of soldiers, trenches, streets and bypaths, houses and gardens for retirement and pleasure, should be so ordered that their sites may not be known to others, O Yudhishthira. A king who is afflicted by a hostile army should gather wealth, and store oil and fat and honey, and clarified butter, and medicines of all kinds, and charcoal and munja grass, leaves, arrows, scribes and draftsmen, grass, fuel, poisoned arrows, weapons of every kind such as darts, swords, lances, and others. The king should store such articles. He should especially keep ready drugs of every kind, roots and fruits, the four kinds of physicians, actors and dancers, athletes, and persons capable of assuming diverse disguises. He should decorate his capital and gladden all his subjects. The king should lose no time in bringing under his control such persons as may happen to inspire him with fear, be they his servants or counsellors or citizens or neighbouring monarchs. After any task of the king has been accomplished, he should reward that those that have aided in its accomplishment with wealth and other proportionate gifts and thankful speeches. It has been laid down in the scriptures, O delighter
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of the Kurus, that a king pays off his debt when he discomfits his foe or slays him outright. 1 A king should take care of seven things. Listen to me as I recite them. They are his own self, his counsellors, his treasury, his machinery for awarding punishments, his friends, his provinces, and his capital. He should with care protect his kingdom which consists of these seven limbs. That king, O tiger among men, who is conversant with the aggregate of six, the triple aggregate, and the high aggregate of three, succeeds in winning the sovereignty of the whole earth. Listen, O Yudhishthira, to what has been called the aggregate of six. These are ruling in peace after concluding a treaty (with the foe), marching to battle, producing disunion among the foe, concentration of forces, for inspiring the foe with fear, preparedness for war with readiness for peace, and alliance with others. Listen now with attention to what has been called the triple aggregate. They are decrease, maintenance of what is, and growth. The high aggregate of three consists of Virtue, Profit and Pleasure. These should be pursued judiciously. By the aid of virtue, a king succeeds in ruling the earth for ever. Touching this matter, Angirasa's son: Vrihaspati himself has sung two verses. Blessed be thou, O son of Devaki, it behoveth thee to hear them. 'Having discharged all his duties and having protected the earth, and having also protected his cities, a king attains to great happiness in heaven. What are penances to that king, and what need has he of sacrifices who protects his people properly? Such a king should be regarded as one conversant with every virtue!'
Yudhishthira said, 'There is the science of chastisement, there is the king, and there are the subjects. Tell me, O grandsire, what advantage is derived by one of these from the others.'
Bhishma said, 'Listen to me, O king, as I describe, O Bharata, the great blessedness of the science of chastisement, in sacred words of grave import. The science of chastisement forces all men to the observance of the duties of their respective orders. Duly administered, it forces people to virtuous acts. 2 When the four orders attend to their respective duties, when all wholesome barriers are maintained, when peace and happiness are made to flow from the science of chastisement, when the people become freed from all fear, and the three higher orders endeavour, according to their respective duties, to maintain harmony, know that men become truly happy at such times. Whether it is the king that makes the age, or, it is the age that makes the king, is a question about which thou shouldst not entertain any doubt. The truth is that the king makes the age. When, the king rules with a complete and strict reliance on the science of chastisement, the foremost of ages called Krita is then said to set in. 3 Righteousness sets in the Krita age. Nothing of unrighteousness exists then. The hearts of men belonging to all the four orders do not take any pleasure in unrighteousness. Without doubt, all men succeed in acquiring the objects
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they desire and preserving those that have been acquired. All the Vedic rites become productive of merit. All the seasons become delightful and free from evil. The voice, pronunciation, and minds of all men become clear and cheerful. Diseases disappear and all men become long-lived. Wives do not become widows, and no person becomes a miser. The earth yields crops without being tilled, and herbs and plants grow in luxuriance. Barks, leaves, fruits, and roots, become vigorous and abundant. No unrighteousness is seen. Nothing but righteousness exists. Know these to be the characteristics, O Yudhishthira, of the Krita age. When the king relies upon only three of the four parts of the science of chastisement leaving out a fourth, the age called Treta sets in. A fourth part of unrighteousness follows in the train of such observance (of the great science) by three-fourths. The earth yields crops but waits for tillage. The herbs and plants grow (depending upon tillage). When the king observes the great science by only a half, leaving out the other half, then the age that sets in is called Dwapara. A moiety of unrighteousness follows in the train of such observance of the great science by half. The earth requires tillage and yields crops by half. When the king, abandoning the great science totally, oppresses his subjects by evil means of diverse kinds, the age that sets in is called Kali. During the age called Kali, unrighteousness becomes full and nothing of righteousness is seen. The hearts of men, of all the orders, fall away from their respective duties. Sudras live by adopting lives of mendicancy, and Brahmanas live by serving others. Men fail to acquire the objects they desire and preserve those already acquired. Intermixture of the four orders takes place. Vedic rites fail to produce fruits. All the seasons cease to be delightful and become fraught with evil. The voice, pronunciation, and minds of men lose vigour. Diseases appear, and men die prematurely. Wives become widows, and many cruel men are seen. The clouds do not pour seasonably, and crops fail. All kinds of moisture also fail, when the king does not, with proper attention to the great science, protect the subjects. The king is the creator of the Krita age, of the Treta, and of the Dwapara. The king is the cause of the fourth age (called Kali). If he causes the Krita age, he attains to everlasting heaven. If he causes the Treta age, he acquires heaven for a period that is limited. If he causes the Dwapara, he attains to blessedness in heaven according to the measure of his merits. By causing the Kali age, the king incurs a heavy load of sin. Stained by wickedness, he rots in hell for innumerable years, for sinking in the sins of his subjects, he incurs great sin and infamy himself. Keeping the great science in his view, the Kshatriya possessed of learning should strive to acquire those objects which he desires and protect those that have been already acquired. The science of chastisement, which establishes all men in the observance of their respective duties, which is the groundwork of all wholesome distinctions, and which truly upholds the world and sets it agoing, if properly administered, protects all men like the mother and the father protecting their children. Know, O bull among men, that the very lives of creatures depend upon it. The highest merit a king can acquire is acquaintance with the science of chastisement and administering it properly. Therefore, O thou of Kuru's race, protect thy subjects righteously,
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with the aid of that great science. By protecting the subjects and adopting such a conduct, thou wilt surely attain to such blessedness in heaven as is difficult of acquisition."

Footnotes

151:1 Kalya means able or strong; anakrandam is 'without allies'; anantaram means, 'without friends'; and Vyasaktam is 'engaged at war with another.'
151:2 Tatparah is explained by Nilakantha as Karshanaparah.
152:1 I follow Nilakantha in reading this verse.
153:1 Chaitya trees are those that are regarded holy and unto which worship is offered by the people.
153:2 Nilakantha thinks that ucchvasa means breath or air. The small doors, he thinks, are directed to be kept for the admission of air.
153:3 The tirthas are eighteen in number, such as the council-room etc.
154:1 Pays off his debt, i.e., discharges his obligations to the subjects.
154:2 The ablative has here the sense of "towards."
154:3 The correct reading seems to be sreshtham and not srishtam. If the latter reading be preferred, it would mean "the age called Krita that comes in Time's course."

 

Book 12
Chapter 70

 

 

 

1 daṇḍanītiś ca rājā ca samastau tāv ubhāv api
      tasya kiṃ kurvataḥ siddhyai tan me brūhi pitā maha
  2 mahābhāgyaṃ daṇḍanītyāḥ siddhaiḥ śabdaiḥ sa hetukaiḥ
      śṛṇu me śaṃsato rājan yathā vad iha bhārata
  3 daṇḍanītiḥ svadharmebhyaś cāturvarṇyaṃ niyacchati
      prayuktā svāminā samyag adharmebhyaś ca yacchati
  4 cāturvarṇye svadharmasthe maryādānām asaṃkare
      daṇḍanīti kṛte kṣeme prajānām akutobhaye
  5 some prayatnaṃ kurvanti trayo varṇā yathāvidhi
      tasmād devamanuṣyāṇāṃ sukhaṃ viddhi samāhitam
  6 kālo vā kāraṇaṃ rājño rājā vā kālakāraṇam
      iti te saṃśayo mā bhūd rājā kālasya kāraṇam
  7 daṇḍanītyā yadā rājā samyak kārtsnyena vartate
      tadā kṛtayugaṃ nāma kālaḥ śreṣṭhaḥ pravartate
  8 bhavet kṛtayuge dharmo nādharmo vidyate kva cit
      sarveṣām eva varṇānāṃ nādharme ramate manaḥ
  9 yogakṣemāḥ pravartante prajānāṃ nātra saṃśayaḥ
      vaidikāni ca karmāṇi bhavanty aviguṇāny uta
  10 ṛtavaś ca sukhāḥ sarve bhavanty uta nirāmayāḥ
     prasīdanti narāṇāṃ ca svaravarṇamanāṃsi ca
 11 vyādhayo na bhavanty atra nālpāyur dṛśyate naraḥ
     vidhavā na bhavanty atra nṛśaṃso nābhijāyate
 12 akṛṣṭapacyo pṛthivī bhavanty oṣadhayas tathā
     tvak patraphalamūlāni vīryavanti bhavanti ca
 13 nādharmo vidyate tatra dharma eva tu kevalaḥ
     iti kārtayugān etān guṇān viddhi yudhiṣṭhira
 14 daṇḍanītyā yadā rājā trīn aṃśān anuvartate
     caturtham aṃśam utsṛjya tadā tretā pravartate
 15 aśubhasya caturthāṃ śastrīn aṃśān anuvartate
     kṛṣṭapacyaiva pṛthivī bhavanty oṣadhayas tathā
 16 ardhaṃ tyaktvā yadā rājā nītyardham anuvartate
     tatas tu dvāparaṃ nāma sa kālaḥ saṃpravartate
 17 aśubhasya tadā ardhaṃ dvāv aṃśāv anuvartate
     kṛṣṭapacyaiva pṛthivī bhavaty alpaphalā tathā
 18 daṇḍanītiṃ parityajya yadā kārtsnyena bhūmipaḥ
     prajāḥ kliśnāty ayogena praviśyati tadā kaliḥ
 19 kalāv adharmo bhūyiṣṭhaṃ dharmo bhavati tu kva cit
     sarveṣām eva varṇānāṃ svadharmāc cyavate manaḥ
 20 śūdrā bhaikṣeṇa jīvanti brāhmaṇāḥ paricaryayā
     yogakṣemasya nāśaś ca vartate varṇasaṃkaraḥ
 21 vaidikāni ca karmāṇi bhavanti vi guṇāny uta
     ṛtavo na sukhāḥ sarve bhavanty āmayinas tathā
 22 hrasanti ca manuṣyāṇāṃ svaravarṇamanāṃsy uta
     vyādhayaś ca bhavanty atra mriyante cāgatāyuṣaḥ
 23 vidhavāś ca bhavanty atra nṛśaṃsā jāyate prajā
     kva cid varṣati parjanyaḥ kva cit sasyaṃ prarohati
 24 rasāḥ sarve kṣayaṃ yānti yadā necchati bhūmipaḥ
     prajāḥ saṃrakṣituṃ samyag daṇḍanīti samāhitaḥ
 25 rājā kṛtayugasraṣṭā tretāyā dvāparasya ca
     yugasya ca caturthasya rājā bhavati kāraṇam
 26 kṛtasya karaṇād rājā svargam atyantam aśnute
     tretāyāḥ karaṇād rājā svargaṃ nātyantam aśnute
 27 pravartanād dvāparasya yathābhāgam upāśnute
     kaleḥ pravartanād rājā pāpam atyantam aśnute
 28 tato vasati duṣkarmā narake śāśvatīḥ samāḥ
     prajānāṃ kalmaṣe magno 'kīrthiṃ pāpaṃ ca vindati
 29 daṇḍanītiṃ puraskṛtya vijāna kṣatriyaḥ sadā
     anavāptaṃ ca lipseta labdhaṃ ca paripālayet
 30 lokasya sīmanta karī maryādā lokabhāvanī
     samyaṅ nītā daṇḍanītir yathā mātā yathā pitā
 31 yasyāṃ bhavanti bhūtāni tad viddhi bharatarṣabha
     eṣa eva paro dharmo yad rājā daṇḍanīti mān
 32 tasmāt kauravya dharmeṇa prajāḥ pālaya nītimān
     evaṃvṛttaḥ prajā rakṣan svargaṃ jetāsi dur jayam

SECTION LXX

"Yudhishthira said, 'By adopting that conduct, O thou that art conversant with every kind of behaviour, can a king succeed in easily acquiring, both here and hereafter, objects productive of happiness in the end?'
"Bhishma said, 'There are these thirty-six virtues (which a king should observe). They are connected with thirty-six others. A virtuous person, by attending to those qualities, can certainly acquire great merit. The king should observe his duties without wrath and malice. He should not abandon kindness. He should have faith. He should acquire wealth without persecution and cruelty. He should pursue pleasure without attachments. He should, with cheerfulness, utter what is the agreeable, and be brave without brag. He should be liberal but should not make gifts to persons that are unobserving. He should have prowess without cruelty. He should make alliance, avoiding those that are wicked. He should not act with hostility towards friends. He should never employ persons not devoted to him as his spies and secret agents. He should never accomplish his objects by persecution. He should never, disclose his purposes before persons that are wicked. He should speak of the merits of others but never his own. He should take wealth from his subjects but never from those that are good. He should never employ or take the assistance of persons that are wicked. He should never inflict punishment without careful enquiry. He should never disclose his counsels. He should give away, but not to persons that are covetous. He should repose confidence on others but never on those that have injured him. He should not cherish malice. He should protect his wedded wives. He should be pure and should not always be melted by compassion. He should not indulge much in female companionship. He should take food that is wholesome and never that which is otherwise. He should without pride pay regards to those that deserve them, and serve his preceptors and seniors with sincerity. He should worship the gods without pride. He should seek prosperity, but never do anything that brings infamy. He should wait (upon his seniors) with humility. He should be clever in business but should always wait for the proper time. He should comfort men and never send them away with empty speeches. Having favoured a person, he should not abandon him. He should never strike in ignorance. Having slain his foe he should never indulge in sorrow. He should display temper, but should never do so when there is no occasion. He should be mild, but never to those that have offended. Conduct thyself thus while ruling thy kingdom if thou wishest to have prosperity. The king that behaves otherwise
p. 157
incurs great danger. That king who observes all these virtues that I have mentioned, reaps many blessings on earth and great rewards in heaven.'
"Vaisampayana continued, 'Hearing these words of Santanu's son, king Yudhishthira, docile in receiving instructions, possessed of great intelligence, and protected by Bhima and others, then worshipped his grandsire and from that time began to rule according to that teaching.'"

 

 

 

Book 12
Chapter 71

 

 

 

1 kena vṛttena vṛttajña vartamāno mahīpatiḥ
      sukhenārthān sukhodarkān iha ca pretya cāpnuyāt
  2 iyaṃ guṇānāṃ ṣaṭtriṃśat ṣaṭ triṃśad guṇasaṃyutā
      yān guṇāṃs tu guṇopetaḥ kurvan guṇam avāpnuyāt
  3 cared dharmān akaṭuko muñcet snehaṃ na nāstikaḥ
      anṛśaṃsaś cared arthaṃ caret kāmam anuddhataḥ
  4 priyaṃ brūyād akṛpaṇaḥ śūraḥ syād avikatthanaḥ
      dātā nāpātra varṣī syāt pragalbhaḥ syād aniṣṭhuraḥ
  5 saṃdadhīta na cānāryair vigṛṇīyān na bandhubhiḥ
      nānāptaiḥ kārayec cāraṃ kuryāt kāryam apīḍayā
  6 arthān brūyān na cāsatsu guṇān brūyān na cātmanaḥ
      ādadyān na ca sādhubhyo nāsat puruṣam āśrayet
  7 nāparīkṣya nayed daṇḍaṃ na ca matraṃ prakāśayet
      visṛjen na ca lubdhyebhyo viśvasen nāpakāriṣu
  8 anīrṣur guptadāraḥ syāc cokṣaḥ syād aghṛṇī nṛpaḥ
      striyaṃ seveta nātyarthaṃ mṛṣṭaṃ bhuñjīta nāhitam
  9 astabdhaḥ pūjayen mānyān gurūn seved amāyayā
      arced devān na dambhena śriyam icched akutsitām
  10 seveta praṇayaṃ hitvā dakṣaḥ syān na tv akālavit
     sāntvayen na ca bhogārtham anugṛhṇan na cākṣipet
 11 praharen na tv avijñāya hatvā śatrūn na śeṣayet
     krodhaṃ kuryān na cākasmān mṛduḥ syān nāpakāriṣu
 12 evaṃ carasva rājyastho yadi śreya ihecchasi
     ato 'nyathā narapatir bhayam ṛcchaty anuttamam
 13 iti sarvān guṇān etān yathoktān yo 'nuvartate
     anubhūyeha bhadrāṇi pretya svargaṃ mahīyate
 14 idaṃ vacaḥ śāṃtanavasya śuśruvān; yudhiṣṭhiraḥ pāṇḍavamukhyasaṃvṛtaḥ
     tadā vavande ca pitā mahaṃ nṛpo; yathoktam etac ca cakāra buddhimān

 

SECTION LXXI

Yudhishthira said, 'Tell me, O grand sire, in what way should the king protect his subjects so as to be able to avoid grief and so as not to offend against righteousness?'
"Bhishma said, 'I shall recite, O king, those eternal duties in brief, for if I were to mention them in detail, I would never attain to their end. Thou shouldst worship those Brahmanas that are devoted to their duties, possessed of learning, regular in worshipping the gods, observant of high vows, and endued with other accomplishments, when they come to thy abode, and employ them in officiating in thy sacrifices. With thy priest accompanying thee, thou shouldst rise up when they approach, and touch and worship their feet, and do every other act that is necessary. Doing these acts of piety and discharging other acts that are for thy own good, thou shouldst (by presents) cause those Brahmanas to utter benedictions on thee for the success of thy purposes. Endued with sincerity, and wisdom and intelligence, O Bharata, thou shouldst adopt truth and avoid lust and wrath. That foolish king who pursues Profit without driving away lust and wrath, fails to acquire virtue and ultimately sacrifices Profit as well. Never employ those that are covetous and foolish in matters connected with Pleasure and Profit. Thou shouldst always employ in all thy acts those that are free from covetousness and possessed of intelligence. Stained with lust and wrath and unskilled in the transaction of business foolish persons, if vested with authority in matters of Profit, always oppress the people by diverse contrivances productive of mischief. With a sixth part upon fair calculation, of the yield of the soil as his tribute, with fines and forfeitures levied upon offenders, with the imposts, according to the scriptures, upon merchants and traders in return for the protection granted to them, a king should fill his treasury. 1 Realising this just tribute and governing the kingdom properly the king should, with heedfulness, act in such a way that his subjects may not feel the pressure of want. Men become deeply devoted to that king who discharges the duty of protection properly, who is endued with liberality, who is steady in the observance of righteousness, who is vigilant, and who is free from Just and hate. Never
p. 158
desire to fill thy treasury by acting unrighteously or from covetousness. That king who does not act in accordance with the scriptures fails to earn wealth and religious merit. That king who is mindful only of the means of acquiring wealth, never succeeds in acquiring both religious merit and wealth. The wealth again that he acquires (by such means) is seen to be lavished on unworthy objects. 1 That avaricious king who through folly oppresses his subjects by levying taxes not sanctioned by the scriptures, is said to wrong his own self. As a person desirous of milk never obtains any by cutting off the udders of a cow, similarly a kingdom afflicted by improper means, never yields any profit to the king. 2 He who treats a milch cow with tenderness always obtains milk from it. Similarly, the king who rules his kingdom by the aid of proper means, reaps much fruit from it. By protecting a kingdom properly and ruling it by the aid of judicious means, a king, O Yudhishthira, may succeed in always obtaining much wealth. The earth, well protected by the king, yields crops and gold (to the ruler and the ruled) even like a gratified mother yielding milk to her child. Imitate the example, O king, of the flowerman and not of the charcoal-maker. Becoming such and discharging, the duty of protection, thou mayst be able to enjoy the earth for ever. 3 If in attacking an enemy's kingdom thy treasury becomes exhausted, thou mayst refill it by taking wealth from all except Brahmanas. Let not thy heart be moved, even when thou art in great distress, upon seeing Brahmanas possessed of wealth. I need not speak then of what thou shouldst do when thou art in affluence. Thou shouldst give them wealth to the best of thy power and as they deserve and protect them, comforting them on all occasions. By conducting thyself in this way, thou mayst acquire such regions hereafter as are most difficult of acquisition. Adopting such virtuous behaviour, do thou protect thy subjects. Thou mayst then obtain, O delighter of the Kurus, fame that is everlasting, high, and pure. Protect thy subjects righteously, O son of Pandu, for no regret or pain will then be thine. Protection of the subject is the highest duty of the king, since compassion to all creatures and protecting them from injury has been said to be the highest merit. Persons conversant with duties regard that to be the highest merit of the king, when, engaged in protecting all creatures, the king displays compassion towards them. The sin a king incurs by neglecting for a single day to protect his subjects from fear is such that he does not attain to end of his sufferings (for it) in hell till after a thousand years. The merit a king earns by protecting his subjects righteously for a single day is such that he enjoys its reward in heaven for ten thousand years. All those regions that are acquired by persons leading duly the Garhasthya, the Brahmacharya, and the Vanaprastha modes of life, are soon acquired by a king by only protecting his subjects righteously.
p. 159
[paragraph continues] Do thou, O son of Kunti, observe with great care this duty (of protection). Thou shalt then obtain the reward of righteousness and no grief and pain will be thine. Thou shalt, O son of Pandu, obtain great prosperity in heaven. Merit like this is impossible to be acquired by persons that are not kings. A person, therefore, who is a king, and no other, can succeed in earning such reward of virtue. Possessed of intelligence, thou hast obtained a kingdom. Do thou protect thy subjects righteously. Gratify Indra with offerings of Soma and the friends and well-wishers with the objects of their wishes.'"

Footnotes

157:1 i.e., these are the true sources of the royal revenue.
158:1 The meaning is that if a king attends only to the acquisition of wealth, he may succeed in acquiring wealth, but he will never succeed in earning religious merit.
158:2 Literally, 'never flourishes.'
158:3 The charcoal-maker uproots trees and plants, and burns them for producing his stock-in-trade. The flowerman, on the other hand, waters his trees and plants, and gathers only their produce.

 

Book 12
Chapter 72

 

 1 kathaṃ rājā prajā rakṣan nādhibandhena yujyate
      dharme ca nāparādhnoti tan me brūhi pitā maha
  2 samāsenaiva te tāta dharmān vakṣyāmi niścitān
      vistareṇa hi dharmāṇāṃ na jātv antam avāpnuyāt
  3 dharmaniṣṭhāñ śrutavato veda vratasamāhitān
      arcitān vāsayethās tvaṃ gṛhe guṇavato dvijān
  4 pratyutthāyopasaṃgṛhya caraṇāv abhivādya ca
      atha sarvāṇi kurvīthāḥ kāryāṇi sa purohitaḥ
  5 dharmakāryāṇi nirvartya maṅgalāni prayujya ca
      brāhmaṇān vācayethās tvam arthasiddhi jayāśiṣaḥ
  6 ārjavena ca saṃpanno dhṛtyā buddhyā ca bhārata
      arthārthaṃ parigṛhṇīyāt kāmakrodhau ca varjayet
  7 kāmakrodhau puraskṛtya yo 'rthaṃ rājānutiṣṭhati
      na sa dharmaṃ na cāpy arthaṃ parigṛhṇāti bāliśaḥ
  8 mā sma lubdhāṃś ca mūrkhāṃś ca kāme cārtheṣu yūyujaḥ
      alubdhān buddhisaṃpannān sarvakarmasu yojayet
  9 mūrkho hy adhikṛto 'rtheṣu kāryāṇām aviśāradaḥ
      prajāḥ kliśnāty ayogena kāmadveṣasamanvitaḥ
  10 baliṣaṣṭhena śulkena daṇḍenāthāparādhinām
     śāstranītena lipsethā vetanena dhanāgamam
 11 dāpayitvā karaṃ dharmyaṃ rāṣṭraṃ nityaṃ yathāvidhi
     aśeṣān kalpayed rājā yogakṣemān atandritaḥ
 12 gopāyitāraṃ dātāraṃ dharmanityam atandritam
     akāma dveṣasaṃyuktam anurajyanti mānavāḥ
 13 mā smādharmeṇa lābhena lipsethās tvaṃ dhanāgamam
     dharmārthāv adhruvau tasya yo 'paśāstraparo bhavet
 14 apa śāstraparo rājā saṃcayān nādhigacchati
     asthāne cāsya tad vittaṃ sarvam eva vinaśyati
 15 arthamūlo 'pa hiṃsāṃ ca kurute svayam ātmanaḥ
     karair aśāstradṛṣṭair hi mohāt saṃpīḍayan prajāḥ
 16 ūdhaś chindyād dhi yo dhenvāḥ kṣīrārthī na labhet payaḥ
     evaṃ rāṣṭram ayogena pīḍitaṃ na vivardhate
 17 yo hi dogdhrīm upāste tu sa nityaṃ labhate payaḥ
     evaṃ rāṣṭram upāyena bhuñjāno labhate phalam
 18 atha rāṣṭram upāyena bhujyamānaṃ surakṣitam
     janayaty atulāṃ nityaṃ kośavṛddhiṃ yudhiṣṭhira
 19 dogdhi dhānyaṃ hiraṇyaṃ ca prajā rājñi surakṣitā
     nityaṃ svebhyaḥ parebhyaś ca tṛptā mātā yathā payaḥ
 20 mālā kāropamo rājan bhava māṅgārikopamaḥ
     tathāyuktaś ciraṃ rāṣṭraṃ bhoktuṃ śakyasi pālayan
 21 paracakrābhiyānena yadi te syād dhanakṣayaḥ
     atha sāmnaiva lipsethā dhanam abrāhmaṇeṣu yat
 22 mā sma te brāhmaṇaṃ dṛṣṭvā dhanasthaṃ pracalen manaḥ
     antyāyām apy avasthāyāṃ kim u sphītasya bhārata
 23 dhanāni tebhyo dadyās tvaṃ yathāśakti yathārhataḥ
     sāntvayan parirakṣaṃś ca svargam āpsyasi dur jayam
 24 evaṃ dharmeṇa vṛttena prajās tvaṃ paripālayan
     svantaṃ puṇyaṃ yaśo vantaṃ prāpsyase kurunandana
 25 dharmeṇa vyavahāreṇa prajāḥ pālaya pāṇḍava
     yudhiṣṭhira tathāyukto nādhibandhena yokṣyase
 26 eṣa eva paro dharmo yad rājā rakṣate prajāḥ
     bhūtānāṃ hi yathā dharme rakṣaṇaṃ ca parā dayā
 27 tasmād evaṃ paraṃ dharmaṃ manyante dharmakovidāḥ
     yad rājā rakṣaṇe yukto bhūteṣu kurute dayām
 28 yad ahnā kurute pāpam arakṣan bhayataḥ prajāḥ
     rājā varṣasahasreṇa tasyāntam adhigacchati
 29 yad ahnā kurute puṇyaṃ prajā dharmeṇa pālayan
     daśavarṣasahasrāṇi tasya bhuṅkte phalaṃ divi
 30 sviṣṭiḥ svadhītiḥ sutapā lokāñ jayati yāvataḥ
     kṣaṇena tān avāpnoti prajā dharmeṇa pālayan
 31 evaṃ dharmaṃ prayatnena kaunteya paripālayan
     iha puṇyaphalaṃ labdhvā nādhibandhena yokṣyase
 32 svargaloke ca mahatīṃ śriyaṃ prāpsyasi pāṇḍava
     asaṃbhavaś ca dharmāṇām īdṛśānām arājasu
     tasmād rājaiva nānyo 'sti yo mahat phalam āpnuyāt
 33 sa rājyam ṛddhimat prāpya dharmeṇa paripālayan
     indraṃ tarpaya somena kāmaiś ca suhṛdo janān

SECTION LXXII

"Bhishma said, 'That person, O king, who would protect the good and punish the wicked, should be appointed as his priest by the king. In this connection is cited the old story about the discourse between Pururavas, the son of Aila and Matariswan.'
"Pururavas said, 'Whence has the Brahmana sprung and whence the three other orders? For what reason also has the Brahmana become the foremost? It behoveth thee to tell me all this.'
"Matariswan answered, 'The Brahmana, O best of kings, has sprung from the mouth of Brahman. The Kshatriya has sprung from his two arms, and the Vaisya from his two thighs. For waiting upon these three orders, O ruler of men, a fourth order, viz., the Sudra, sprung into life, being created from the feet (of Brahman). Originally created thus, the Brahmana takes birth on earth as the lord of all creatures, his duty being the keep of the Vedas and the other scriptures. 1 Then, for ruling the earth and wielding the rod of chastisement and protecting all creatures, the second order, viz., the Kshatriya was created. The Vaisya was created for supporting the two other orders and himself by cultivation and trade, and finally, it was ordained by Brahman that the Sudra should serve the three orders as a menial.'
"Pururavas said, 'Tell me truly, O god of Winds, to whom, this earth righteously belong. Does it belong to the Brahmana or to the Kshatriya?'
"The god of Winds said, 'Everything that exists in the universe belongs to the Brahmana in consequence of his birth and precedence. Persons conversant with morality say this. What the Brahmana eats is his own. The place he inhabits is his own. What he gives away is his own. He deserves the veneration of all the (other) orders. He is the first-born and the foremost. As a woman, in the absence of her husband, accepts his younger brother for him, even so the earth, in consequence of the refusal of the Brahmana, has accepted his next-born, viz., the Kshatriya, for her lord. This is the first rule. In times, however, of distress, there is an exception of this. If thou seekest to
p. 160
discharge the duties of the order and wishest to obtain the highest place in heaven, then give unto the Brahmana all the land thou mayst succeed in conquering, unto him that is possessed of learning and virtuous conduct, that is conversant with duties and observant of penances, that is satisfied with the duties of his order and not covetous of wealth. The well-born Brahmana, possessed of wisdom and humility, guides the king in every matter by his own great intelligence. By means of sound counsels he causes the king to earn prosperity. The Brahmana points out to the king the duties the latter is to observe. As long as a wise king, observant of the duties of his order, and bereft of pride, is desirous of listening to the instructions of the Brahmana, so long is he honoured and so long does he enjoy fame. The priest of the king, therefore, has a share in the merit that the king acquires. When the king behaves himself thus, all his subjects, relying upon him, become virtuous in their behaviour, attentive to their duties, and freed from every fear. The king obtains a fourth part of those righteous acts which his subjects, properly protected by him, perform in his kingdom. The gods, men, Pitris, Gandharvas, Uragas, and Rakshasas, all depend upon sacrifices for their support. In a country destitute of a king, there can be no sacrifice. The gods and the Pitris subsist on the offerings made in sacrifices. Sacrifice, however, depends upon the king. In the season of summer, men desire comfort from the shade of trees, cool water, and cool breezes. In the season of winter they derive comfort from fire, warm clothes, and the sun. The heart of man may find pleasure in sound, touch, taste, vision, and scent. The man, however, who is inspired with fear, finds no pleasure in all these things. That person who dispels the fears of men obtains great merit. There is no gift so valuable in the three worlds as the gift of life. The king is Indra. The king is Yama. The king is Dharma. The king assumes different forms. The king sustains and supports everything.'"

 

Book 12
Chapter 73

 

1 ya eva tu sato rakṣed asataś ca nibarhayet
      sa eva rājñā kartavyo rājan rājapurohitaḥ
  2 atrāpy udāharantīmam itihāsaṃ purātanam
      purūravasa ailasya saṃvādaṃ mātariśvanaḥ
  3 kutaḥ svid brāhmaṇo jāto varṇāś cāpi kutas trayaḥ
      kasmāc ca bhavati śreyān etad vāyo vicakṣva me
  4 brahmaṇo mukhataḥ sṛṣṭo brāhmaṇo rājasattama
      bāhubhyāṃ kṣatriyaḥ sṛṣṭa ūrubhyāṃ vaiśya ucyate
  5 varṇānāṃ paricaryārthaṃ trayāṇāṃ puruṣarṣabha
      varṇaś caturthaḥ paścāt tu padbhyāṃ śūdro vinirmitaḥ
  6 brāhmaṇo jātamātras tu pṛthivīm anvajāyata
      īśvaraḥ sarvabhūtānāṃ dharmakośasya guptaye
  7 tataḥ pṛthivyā goptāraṃ kṣatriyaṃ daṇḍadhāriṇam
      dvitīyaṃ varṇam akarot prajānām anuguptaye
  8 vaiśyas tu dhanadhānyena trīn varṇān bibhṛyād imān
      śūdro hy enān paricared iti brahmānuśāsanam
  9 dvijasya kṣatrabandhor vā kasyeyaṃ pṛthivī bhavet
      dharmataḥ saha vittena samyag vāyo pracakṣva me
  10 viprasya sarvam evaitad yat kiṃ cij jagatī gatam
     jyeṣṭhenābhijaneneha tad dharmakuśalā viduḥ
 11 svam eva brāhmaṇo bhuṅkte svaṃ vaste svaṃ dadāti ca
     gurur hi sarvavarṇānāṃ jyeṣṭhaḥ śreṣṭhaś ca vai dvijaḥ
 12 patyabhāve yathā strī hi devaraṃ kurute patim
     ānantaryāt tathā kṣatraṃ pṛthivī kurute patim
 13 eṣa te prathamaḥ kalpa āpady anyo bhaved ataḥ
     yadi svarge paraṃ sthānaṃ dharmataḥ parimārgasi
 14 yaḥ kaś cid vijayed bhūmiṃ brāhmaṇāya nivedayet
     śrutavṛttopapannāya dharmajñāya tapasvine
 15 svadharmaparitṛptāya yo na vittaparo bhavet
     yo rājānaṃ nayed buddhyā sarvataḥ paripūrṇayā
 16 brāhmaṇo hi kule jātaḥ kṛtaprajño vinītavāk
     śreyo nayati rājānaṃ bruvaṃś citrāṃ sarasvatīm
 17 rājā carati yaṃ dharmaṃ brāhmaṇena nidarśitam
     śuśrūṣur anahaṃvādī kṣatradharmavrate sthitaḥ
 18 tāvatā sa kṛtaprajñaś ciraṃ yaśasi tiṣṭhati
     tasya dharmasya sarvasya bhāgī rājapurohitaḥ
 19 evam eva prajā sarvā rājānam abhisaṃśritāḥ
     samyagvṛttāḥ svadharmasthā na kutaś cid bhayānvitāḥ
 20 rāṣṭre caranti yaṃ dharmaṃ rājñā sādhv abhirakṣitāḥ
     caturthaṃ tasya dharmasya rājā bhāgaṃ sa vindati
 21 devā manuṣyāḥ pitaro gandharvoragarākṣasāḥ
     yajñam evopajīvanti nāsti ceṣṭam arājake
 22 ito dattena jīvanti devatāḥ pitaras tathā
     rājany evāsya dharmasya yogakṣemaḥ pratiṣṭhitaḥ
 23 chāyāyām apsu vāyau ca sukham uṣṇe 'dhigacchati
     agnau vāsasi sūrye ca sukhaṃ śīte 'dhigacchati
 24 śabde sparśe rase rūpe gandhe ca ramate manaḥ
     teṣu bhogeṣu sarveṣu na bhīto labhate sukham
 25 abhayasyaiva yo dātā tasyaiva sumahat phalam
     na hi prāṇasamaṃ dānaṃ triṣu lokeṣu vidyate
 26 indro rājā yamo rājā dharmo rājā tathaiva ca
     rājā bibharti rūpāṇi rājñā sarvam idaṃ dhṛtam

SECTION LXXIII

"Bhishma said, 'The king, with an eye to both religious merit and profit whose considerations are often very intricate, should, without delay, appoint a priest possessed of learning and intimate acquaintance with the Vedas and the (other) scriptures. Those kings that have priests possessed of virtuous souls and conversant with policy, and that are themselves possessed of such attributes, enjoy prosperity in every direction. Both the priest and the king should have such qualities as are worthy of regard and should be observant of vows and penances. They would then succeed in supporting and aggrandising the subjects and the deities, the Pitris and the children. 1 It is laid down
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that they should be possessed of similar hearts and should be each other's friends. In consequence of such friendship between Brahmana and Kshatriya, the subjects become happy. If they do not regard each other, destruction would overtake the people. The Brahmana and the Kshatriya are said to be the progenitors of all men. In this connection is cited the old story about the discourse between Aila's son and Kasyapa. Listen to it, O Yudhishthira.'
"Aila said, 'When the Brahmana forsakes the Kshatriya or the Kshatriya forsakes the Brahmana, who amongst them should be regarded superior and upon whom do the other orders rely and maintain themselves?'
"Kasyapa said, 'Ruin overtakes the kingdom of the Kshatriya when the Brahmana and Kshatriya contend with each other. Robbers infest that kingdom in which confusion prevails, and all good men regard the ruler to be a Mlechcha. Their oxen do not thrive, nor their children. Their pots (of milk) are not churned, and no sacrifices are performed there. The children do not study the Vedas in kingdoms where Brahmanas abandon Kshatriyas. In their houses wealth does not increase. Their children do not become good and do not study the scriptures and perform sacrifices. Those Kshatriyas that abandon Brahmanas become impure in blood and assume the nature of robbers. The Brahmana and the Kshatriya are connected with each other naturally, and each protects the other. The Kshatriya is the cause of the Brahmana's growth and the Brahmana is the cause of the Kshatriya's growth. When each helps the other, both attain to great prosperity. If their friendship, existing from days of old, breaks, a confusion sets over everything. No person desirous of crossing the ocean of life succeeds in his task even as a small boat floating on the bosom of the sea. The four orders of men become confounded and destruction overtakes all. If the Brahmana. who is like a tree is protected, gold and honey are showered. If, on the other hand, he is not protected, it then tears and sins are showered, When Brahmanas fall away from the Vedas and (in the absence of a Kshatriya ruler) seek protection from the scriptures, then Indra does not pour rain seasonably and diverse kinds of calamities ceaselessly afflict the kingdom. When a sinful wretch having slain a woman or a Brahmana does not incur obloquy in assemblies of fellowmen and has not to stand in fear of the king, then danger threatens the Kshatriya ruler. In consequence of the sins perpetrated by sinful men, the god Rudra appears in the kingdom. Indeed, the sinful by their sins bring upon them that god of vengeance. He then destroys all, the honest and the wicked alike (without making any distinction).'
"Aila said, 'Whence does Rudra spring? What also is his form? Creatures are seen to be destroyed by creatures. Tell me all this, O Kasyapa! Whence does the god Rudra spring?'
"Kasyapa said, 'Rudra exists in the hearts of men. He destroys the bodies themselves in which he dwells as also the bodies of others. Rudra has been said to be like atmospheric visitations and his form is like that of the wind-gods.'
"Aila said, 'The Wind does not, by blowing, visibly destroy men on all occasions, nor does the deity of the clouds do so by pouring rain. On the
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other hand, it is seen among men that they lose their senses and are slain through lust and malice.'
"Kasyapa said, 'Fire, blazing forth in one house, burneth a whole quarter or an entire village. Similarly, this deity stupefies the senses of some one and then that stupefaction touches all, the honest and the wicked alike, without any distinction.'
"Aila said, 'If chastisement touches all viz., the honest and the wicked alike, in consequence of the sins perpetrated by the sinful, why should men, in that case, do acts that are good? Indeed, why should they not perform wicked acts?'
"Kasyapa said, 'By avoiding all connection with the sinful, one becomes pure and stainless. In consequence, however, of their being mixed with the sinful, the sinless are overtaken by chastisement. Wood that is wet, if mixed with wood that is dry, is consumed by fire in consequence of such co-existence. The sinless, therefore, should never mingle with the sinful.'
"Aila said, 'The earth holds the honest and the wicked. The sun warms the honest and the wicked. The wind blows equally for them. Water cleanses them equally.'
"Kasyapa said, 'Such, indeed, is the course of this world, O prince! It is not so, however, hereafter. In the other world, there is great difference of condition between the person that acts righteously and him that acts sinfully. The regions that meritorious men acquire are full of honey and possessed of the splendour of gold or of a fire upon which clarified butter has been poured. Those regions also are likened to the navel of ambrosia. The meritorious person enjoys great felicity there. Death, decrepitude, and sorrow, are not there. The region for the sinful is hell. Darkness and ceaseless pain are there, and it is full of sorrow. Sinking in infamy, the man of sinful deeds wrung with remorse there for many years. In consequence of a disunion between Brahmanas and Kshatriyas, unbearable griefs afflict the people. Knowing this, a king should appoint a (Brahmana) priest possessed of experience and wide knowledge. A king should first install the priest in his office, and then cause his own coronation. This has been laid down in the ordinance. The ordinances declare that the Brahmana is the foremost of all creatures. Men acquainted with the Vedas say that the Brahmana was created first. In consequence of the precedence of his birth, all things that are good in this world are vested in him. The rightful owner of all the best things that have flowed from the Creator, the Brahmana is also, for such precedence, worthy of the respect and the worship of all creatures. A king, however powerful, should, according to the dictates of the scriptures, bestow upon the Brahmana whatever is best and distinguished above others. The Brahmana contributes to the aggrandisement of the Kshatriya, and the Kshatriya to the aggrandisement of the Brahmana. Brahmanas should, therefore, be especially and always worshipped by kings.'"

 

Book 12
Chapter 74

 

 

1 rājñā purohitaḥ kāryo bhaved vidvān bahuśrutaḥ
      ubhau samīkṣya dharmārthāv aprameyāv anantaram
  2 dharmātmā dharmavid yeṣāṃ rājñāṃ rājan purohitaḥ
      rājā caivaṃ guṇo yeṣāṃ kuśalaṃ teṣu sarvaśaḥ
  3 ubhau prajā vardhayato devān pūrvān parān pitṝn
      yau sameyāsthitau dharme śraddheyau sutapasvinau
  4 parasparasya suhṛdau saṃmatau samacetanau
      brahmakṣatrasya saṃmānāt prajāḥ sukham avāpnuyuḥ
  5 vimānanāt tayor eva prajā naśyeyur eva ha
      brahmakṣatraṃ hi sarveṣāṃ dharmāṇāṃ mūlam ucyate
  6 atrāpy udāharantīmam itihāsaṃ purātanam
      aila kaśyapa saṃvādaṃ taṃ nibodha yudhiṣṭhira
  7 yadā hi brahma prajahāti kṣatraṃ; kṣatraṃ yadā vā prajahāti brahma
      anvag balaṃ katame 'smin bhajante; tathābalyaṃ katame 'smin viyanti
  8 vyṛddhaṃ rāṣṭraṃ bhavati kṣatriyasya; brahmakṣatraṃ yatra virudhyate ha
      anvag balaṃ dasyavas tad bhajante; 'balyaṃ tathā tatra viyanti santaḥ
  9 naiṣām ukṣā vardhate nota usrā; na gargaro mathyate no yajante
      naiṣāṃ putrā vedam adhīyate ca; yadā brahmakṣatriyāḥ saṃtyajanti
  10 naiṣām ukṣāvardhate jātu gehe; nādhīyate sa prajā no yajante
     apadhvastā dasyu bhūtā bhavanti; ye brāhmaṇāḥ kṣatriyān saṃtyajanti
 11 etau hi nityasaṃyuktāv itaretara dhāraṇe
     kṣatraṃ hi brahmaṇo yonir yoniḥ kṣatrasya ca dvijāḥ
 12 ubhāv etau nityam abhiprapannau; saṃprāpatur mahatīṃ śrīpratiṣṭhām
     tayoḥ saṃdhir bhidyate cet purāṇas; tataḥ sarvaṃ bhavati hi saṃpramūḍham
 13 nātra plavaṃ labhate pāragāmī; mahāgādhe naur iva saṃpraṇunnā
     cāturvarṇyaṃ bhavati ca saṃpramūḍhaṃ; tataḥ prajāḥ kṣayasaṃsthā bhavanti
 14 brahma vṛkṣo rakṣyamāṇo madhu hemaca varṣati
     arakṣyamāṇaḥ satatam aśrupāpaṃ ca varṣati
 15 abrahma cārī caraṇād apeto; yadā brahmā brahmaṇi trāṇam icchet
     āścaryaśo varṣati tatra devas; tatrābhīkṣṇaṃ duḥ sahāś cāviśanti
 16 striyaṃ hatvā brāhmaṇaṃ vāpi pāpaḥ; sabhāyāṃ yatra labhate 'nuvādam
     rājñaḥ sakāśe na bibheti cāpi; tato bhayaṃ jāyate kṣatriyasya
 17 pāpaiḥ pāpe kriyamāṇe 'tivelaṃ; tato rudro jāyate deva eṣaḥ
     pāpaiḥ pāpāḥ saṃjanayanti rudraṃ; tataḥ sarvān sādhv asādhūn hinasti
 18 kuto rudraḥ kīdṛśo vāpi rudraḥ; sattvaiḥ sattvaṃ dṛśyate vadhyamānam
     etad vidvan kaśyapa me pracakṣva; yato rudro jāyate deva eṣaḥ
 19 ātmā rudro hṛdaye mānavānāṃ; svaṃ svaṃ dehaṃ paradehaṃ ca hanti
     vātotpātaiḥ sadṛśaṃ rudram āhur; dāvair jīmūtaiḥ sadṛśaṃ rūpam asya
 20 na vai vātaṃ parivṛnoti kaś cin; na jīmūto varṣati naiva dāvaḥ
     tathāyukto dṛśyate mānaveṣu; kāmadveṣād badhyate mucyate ca
 21 yathaika gehe jātavedāḥ pradīptaḥ; kṛtsnaṃ grāmaṃ pradahet sa tvarā vān
     vimohanaṃ kurute deva eṣa; tataḥ sarvaṃ spṛśyate puṇyapāpaiḥ
 22 yadi daṇḍaḥ spṛśate puṇyabhājaṃ; pāpaiḥ pāpe kriyamāṇe 'viśeṣāt
     kasya hetoḥ sukṛtaṃ nāma kuryād; duṣkṛtaṃ vā kasya hetor na kuryāt
 23 asaṃtyāgāt pāpakṛtām apāpaṃs; tulyo daṇḍaḥ spṛśyate miśrabhāvāt
     śuṣkeṇārdraṃ dahyate miśrabhāvān; na miśraḥ syāt pāpakṛdbhiḥ kathaṃ cit
 24 sādhv asādhūn dhārayatīha bhūmiḥ; sādhv asādhūṃs tāpayatīha sūryaḥ
     sādhv asādhūn vātayatīha vāyur; āpas tathā sādhv asādhūn vahanti
 25 evam asmin vartate loka eva; nāmutraivaṃ vartate rājaputra
     pretyaitayor antaravān viśeṣo; yo vai puṇyaṃ carate yaś ca pāpam
 26 puṇyasya loko madhumān dhṛtārcir; hiraṇyajyotir amṛtasya nābhiḥ
     tatra pretya modate brahmacārī; na tatra mṛtyur na jarā nota duḥkham
 27 pāpasya loko nirayo 'prakāśo; nityaṃ duḥkhaḥ śokabhūyiṣṭha eva
     tatrātmānaṃ śocate pāpakarmā; bahvīḥ samāḥ prapatann apratiṣṭhaḥ
 28 mitho bhedād brāhmaṇakṣatriyāṇāṃ; prajā duḥkhaṃ duḥ sahaṃ cāviśanti
     evaṃ jñātvā kārya eveha vidvān; purohito naikavidyo nṛpeṇa
 29 taṃ caivānvabhiṣicyeta tathā dharmo vidhīyate
     agryo hi brāhmaṇaḥ proktaḥ sarvasyaiveha dharmataḥ
 30 pūrvaṃ hi brāhmaṇāḥ sṛṣṭā iti dharmavido viduḥ
     jyeṣṭhenābhijanenāsya prāptaṃ sarvaṃ yad uttaram
 31 tasmān mānyaś ca pūjyaś ca brāhmaṇaḥ prasṛtāgra bhuk
     sarvaṃ śreṣṭhaṃ variṣṭhaṃ ca nivedyaṃ tasya dharmataḥ
 32 avaśyam etat kartavyaṃ rājñā balavatāpi hi
     brahma vardhayati kṣatraṃ kṣatrato brahma vardhate

SECTION LXXIV

"Bhishma said, 'It is said that the preservation and growth of the kingdom rest upon the king. The preservation and growth of the king rest upon the king's priest. That kingdom enjoys true felicity where the invisible fears of the subjects are dispelled by the Brahmana and all visible fears are dispelled by the king with the might of his arms. In this connection is cited the old narrative of the discourse between king Muchukunda and Vaisravana. King Muchukunda, having subjugated the whole earth, repaired to the lord of Alaka for testing his strength. King Vaisravana created (by ascetic power) a large force of Rakshasas. These ground the forces led by Muchukunda. Beholding the slaughter of his army, king Muchukunda, O chastiser of foes, began to rebuke his own learned priest (Vasishtha). Thereupon that foremost of righteous persons viz., Vasishtha, underwent very severe penances and, causing those Rakshasas to be slain, ascertained the true course upon which Muchukunda was bent. When king Vaisravana's troops were being slaughtered, he showed himself unto Muchukunda and said these words.'
"The Lord of treasures said, 'Many kings of old, more powerful than thou art, aided by their priests, had never approached me thus? All of them were skilled in weapons and all of them were possessed of might. Regarding me as the grantor of weal and woe, they approached me for offering worship. In truth, if thou hast might of arms, it behoves thee to display it. Why dost thou act so proudly, aided by Brahmana might?' Enraged at these words, Muchukunda, without pride and fear, said unto the lord of treasures these words fraught with reason and justice, 'The self-born Brahman created the Brahmana and the Kshatriya. They have a common origin. If they apply their forces separately, they would never be able to uphold the world. The power of penances and mantras was bestowed upon Brahmanas; the might of arms and of weapons was bestowed upon Kshatriyas. Aggrandised by both kinds of might, kings should protect their subjects. I am acting in that way. Why dost thou, O lord of Alaka, rebuke me then?' Thus addressed, Vaisravana said unto Muchukunda and his priest, 'I never, without being ordered by the (self-created) bestow sovereignty upon any one. Nor do I ever, without being ordered, take it away from any one. Know this, O king! Do thou rule then the whole earth without bounds.' Thus addressed, king Muchukunda replied, saying, 'I do not, O king, desire to enjoy sovereignty obtained as gift from thee! I desire to enjoy sovereignty obtained by the might of my own arms.'
"Bhishma continued, 'At these words of Muchukunda, Vaisravana, seeing the king fearless in the observance of Kshatriya duties, became filled with surprise. King Muchukunda, devoted to Kshatriya duties, continued to rule the entire earth obtained by the might of his own arms. That virtuous king who rules his kingdom, aided by and yielding precedence to the Brahmana, succeeds in subjugating the whole earth and achieving great fame. The Brahmana
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should every day perform his religious rites and the Kshatriya should always be armed with weapons. Between them they are the rightful owners of everything in the universe.'"

 

Book 12
Chapter 75

1 yogakṣemo hi rāṣṭrasya rājanyāyatta ucyate
      yogakṣemaś ca rājño 'pi samāyatta purohite
  2 yatādṛṣṭaṃ bhayaṃ brahma prajānāṃ śamayaty uta
      dṛṣṭaṃ ca rājā bāhubhyāṃ tad rāṣṭraṃ sukham edhate
  3 atrāpy udāharantīmam itihāsaṃ purātanam
      mucukundasya saṃvādaṃ rājño vaiśravaṇasya ca
  4 mucukundo vijityemāṃ pṛthivīṃ pṛthivīpatiḥ
      jijñāsamānaḥ svabalam abhyayād alakādhipam
  5 tato vaiśravaṇo rājā rakṣāṃsi samavāsṛjat
      te balāny avamṛdnantaḥ prācaraṃs tasya nairṛtāḥ
  6 sa hanyamāne saintye sve mucukundo narādhipaḥ
      garhayām āsa vidvāṃsaṃ purohitam ariṃdamaḥ
  7 tata ugraṃ tapas taptvā vasiṣṭho brahma vit tamaḥ
      rakṣāṃsy apāvadhīt tatra panthānaṃ cāpy avindata
  8 tato vaiśravaṇo rājā mucukundam adarśayat
      vadhyamāneṣu sainyeṣu vacanaṃ cedam abravīt
  9 tvatto hi balinaḥ pūrve rājānaḥ sa purohitāḥ
      na caivaṃ samavartaṃs te yathā tvam iha vartase
  10 te khalv api kṛtāstrāś ca balavantaś ca bhūmipāḥ
     āgamya paryupāsante mām īśaṃ sukhaduḥkhayoḥ
 11 yady asti bāhuvīryaṃ te tad darśayitum arhasi
     kiṃ brāhmaṇa balena tvam ati mātraṃ pravartase
 12 mucukundas tataḥ kruddhaḥ pratyuvāca dhaneśvaram
     nyāyapūrvam asaṃrabdham asaṃbhrāntam idaṃ vacaḥ
 13 brahmakṣatram idaṃ sṛṣṭam ekayonisvayaṃ bhuvā
     pṛthag balavidhānaṃ ca tal lokaṃ parirakṣati
 14 tapo mantrabalaṃ nityaṃ brāhmaṇeṣu pratiṣṭhitam
     astrabāhubalaṃ nityaṃ kṣatriyeṣu pratiṣṭhitam
 15 tābhyāṃ saṃbhūya kartavyaṃ prajānāṃ paripālanam
     tathā ca māṃ pravartantaṃ garhayasy alakādhipa
 16 tato 'bravīd vaiśravaṇo rājānaṃ sa purohitam
     nāhaṃ rājyam anirdiṣṭaṃ kasmai cid vidadhāmy uta
 17 nāchinde cāpi nirdiṣṭam iti jānīhi pārthiva
     praśādhi pṛthivīṃ vīra maddattām akhilām imām
 18 nāhaṃ rājyaṃ bhavad dattaṃ bhoktum icchāmi pārthiva
     bāhuvīryārjitaṃ rājyam aśnīyām iti kāmaye
 19 tato vaiśravaṇo rājā vismayaṃ paramaṃ yayau
     kṣatradharme sthitaṃ dṛṣṭvā mucukundam asaṃbhramam
 20 tato rājā mucukundaḥ so 'nvaśāsad vasuṃdharām
     bāhuvīryārjitāṃ samyak kṣatradharmam anuvrataḥ
 21 evaṃ yo brahma vid rājā brahmapūrvaṃ pravartate
     jayaty avijitām urvīṃ yaśaś ca mahad aśnute
 22 nityodako brāhmaṇaḥ syān nityaśastraś ca kṣatriyaḥ
     tayor hi sarvam āyattaṃ yat kiṃ cij jagatī gatam

SECTION LXXV

"Yudhishthira said, 'Tell me, O grandsire, that conduct by which a king succeeds in aggrandising his subjects and earning regions of felicity in the other world.'
"Bhishma said, 'The king should be liberal and should perform sacrifices, O Bharata! He should be observant of vows and penances, and should be devoted to the duty of protecting his subjects. Righteously protecting all his subjects, he should honour all righteous persons by standing up when they come and by making gifts unto them. If the king regards it, righteousness becomes regarded everywhere. Whatever acts and things are liked by the king are liked by his subjects. Unto his foes the king should always be like Death, with the rod of chastisement uplifted in his hands. He should exterminate robbers everywhere in his kingdom and never pardon any one from caprice. The king, O Bharata, earns a fourth part of the merit that his subjects earn under his protection. By only protecting his subjects the king acquires a fourth part of the merit that his subjects acquire by study, by gifts, by pouring libations, and by worshipping the gods. The king acquires a fourth part also of the sin that his subjects commit in consequence of any distress in the kingdom arising from the king's neglect in discharging the duty of protection. Some say that the king earns a moiety, and some say the full measure, of whatever sin is caused by his becoming cruel and untruthful in speech. Listen now to the means by which the king may be cleansed of such sins. If the king fails to restore to a subject the wealth that has been stolen away by thieves, he should then compensate the injured from his own treasury, or, in case of inability, with wealth obtained from his dependents. All the orders should protect the wealth of a Brahmana even as they should the Brahmana's boy or life. The person that offends against Brahmanas should be exiled from the kingdom. Everything is protected by protecting the Brahmana's wealth. Through the grace of the Brahmana, which may thus be secured, the king becomes crowned with success. Men seek the protection of a competent king like creatures seeking relief from the clouds or birds seeking refuge in a large tree. A cruel and covetous king, with lustful soul and ever seeking the gratification of his desire never succeeds in protecting his subjects.'
"Yudhishthira, said, 'I do not, for a moment, desire the happiness that sovereignty bestows or sovereignty itself for its own sake. I desire it, however, for the sake of the merit one may acquire from it. It seems to me that no
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merit is attached to it. No need for sovereignty then by which no merit can be acquired. I shall, therefore, retire into the woods from desire of earning merit. Laying aside the rod of chastisement, and subduing my senses, I shall go to the woods which are sacred and seek to acquire the merit of righteousness by becoming an ascetic subsisting upon fruit and roots.'
"Bhishma said, 'I know, O Yudhishthira, what the nature of thy heart is, and how inoffensive is thy disposition. Thou wilt not, however, by inoffensiveness alone, succeed in ruling thy kingdom. Thy heart is inclined to mildness, thou art compassionate, and thou art exceedingly righteous. Thou art without energy, and thou art virtuous and full of mercy. People, therefore, do not regard thee much. Follow the conduct of thy sire and grandsire. Kings should never adopt that conduct which thou desirest to adopt. Never be touched by such anxiety (after doing thy duty), and never adopt such inoffensiveness of conduct. By becoming so, thou wouldst not succeed in earning that merit of righteousness which arises from protecting subjects. The behaviour thou wishest to adopt, impelled by thy own intelligence and wisdom, is not consistent with those blessings which thy sire Pandu or thy mother Kunti used to solicit for thee. Thy sire always solicited for thee courage, might, and truth. Kunti always solicited for thee high-mindedness and liberality. The offerings with Swaha and Swadha in Sraddhas and sacrifices are always asked from children by the Pitris and the deities. Whether gifts and study and sacrifices and the protection of subjects be meritorious or sinful, thou hast been born to practise and perform them. The fame, O son of Kunti, is never tarnished of men that even fail in bearing the burdens which are placed on them and unto which they are yoked in life. Even a horse, if properly trained, succeeds in bearing, without falling down, a burden. (What need then be said of thee that art a human being?) One incurs no censure if only one's acts and words be proper, for success is said to depend upon acts (and words). No person, be he a man virtuously following the domestic mode of life, or be he a king, or be he a Brahmacharin, has ever succeeded in conducting himself without tripping. It is better to do an act which is good and in which there is small merit than to totally abstain from all acts, for total abstention from acts is very sinful. When a high-born and righteous person succeeds in obtaining affluence, the king then succeeds in obtaining prosperity in all his affairs. A virtuous king, having obtained a kingdom, should seek to subdue some by gifts, some by force, and some by sweet words. There is no one more virtuous than he upon whom high-born and learned persons rely from fear of losing their means of sustenance and depending upon whom they live in contentment.
"Yudhishthira said, 'What acts, O sire, are conductive to heaven? What is the nature of the great felicity that is derived from them? What also is the high prosperity that may be obtained thence? Tell me all this, if thou knowest.,
"Bhishma said, 'That man from whom a person afflicted with fear obtains relief even for a moment, is the most worthy of heaven amongst us. This that I tell thee is very true. Be thou cheerfully the king of the Kurus, O foremost
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one of Kuru's race, acquire heaven, protect the good and slay the wicked. Let thy friends, together with all honest men, derive their support from thee, like all creatures from the deity of the clouds and like birds from a large tree with delicious fruits. Men seek the protection of that person who is dignified, courageous, capable of smiting, compassionate, with senses under control, affectionate towards all, and equitable, and just.'"

 

 

Book 12
Chapter 76

 

 1 yayā vṛttyā mahīpālo vivardhayati mānavān
      puṇyāṃś ca lokāñ jayati tan me brūhi pitā maha
  2 dānaśīlo bhaved rājā yajñaśīlaś ca bhārata
      upavāsatapaḥ śīlaḥ prajānāṃ pālane rataḥ
  3 sarāś caiva prajā nityaṃ rājā dharmeṇa pālayet
      utthānenāpramādena pūjayec caiva dhārmikān
  4 rājñā hi pūjito dharmas tataḥ sarvatra pūjyate
      yad yad ācarate rājā tat prajānāṃ hi rocate
  5 nityam udyatadaṇḍaś ca bhaven mṛtyur ivāriṣu
      nihanyāt sarvato dasyūn na kāmāt kasya cit kṣamet
  6 yaṃ hi dharmaṃ carantīha prajā rājñā surakṣitāḥ
      caturthaṃ tasya dharmasya rājā bhārata vindati
  7 yad adhīte yad yajate yad dadāti yad arcati
      rājā caturtha bhāk tasya prajā dharmeṇa pālayan
  8 yad rāṣṭre 'kuśalaṃ kiṃ cid rājño 'rakṣayataḥ prajāḥ
      caturthaṃ tasya pāpasya rājā bhārata vindati
  9 apy āhuḥ sarvam eveti bhūyo 'rdham iti niścayaḥ
      karmaṇaḥ pṛthivīpāla nṛśaṃso 'nṛtavāg api
      tādṛśāt kilbiṣād rājā śṛṇu yena pramucyate
  10 pratyāhartum aśakyaṃ syād dhanaṃ corair hṛtaṃ yadi
     svakośāt tat pradeyaṃ syād aśaktenopajīvatā
 11 sarvavarṇaiḥ sadā rakṣyaṃ brahma svaṃ brāhmaṇās tathā
     na stheyaṃ viṣaye teṣu yo 'pakuryād dvijātiṣu
 12 brahma sve rakṣyamāṇe hi sarvaṃ bhavati rakṣitam
     teṣāṃ prasāde nirvṛtte kṛtakṛtyo bhaven nṛpaḥ
 13 parjanyam iva bhūtāni mahādrumam iva dvijāḥ
     narās tam upajīvanti nṛpaṃ sarvārthasādhakam
 14 na hi kāmātmanā rājñā satataṃ śaṭhabuddhinā
     nṛśaṃsenāti lubdhena śakyāḥ pālayituṃ prajāḥ
 15 nāhaṃ rājyasukhānveṣī rājyam icchāmy api kṣaṇam
     dharmārthaṃ rocaye rājyaṃ dharmaś cātra na vidyate
 16 tad alaṃ mama rājyena yatra dharmo na vidyate
     vanam eva gamiṣyāmi tasmād dharmacikīrṣayā
 17 tatra medhyeṣv araṇyeṣu nyastadaṇḍo jitendriyaḥ
     dharmam ārādhayiṣyāmi munir mūlaphalāśanaḥ
 18 vedāhaṃ tava yā buddhir ānṛśaṃsya guṇaiva sā
     na ca śuddhānṛśaṃsyena śakyaṃ mahad upāsitum
 19 api tu tvā mṛduṃ dāntam aty āryam ati dhārmikam
     klībaṃ dharmaghṛṇāyuktaṃ na loko bahu manyate
 20 rājadharmān avekṣasva pitṛpaitāmahocitān
     naitad rājñām atho vṛttaṃ yathā tvaṃ sthātum icchasi
 21 na hi vaiklavya saṃsṛṣṭam ānṛśaṃsyam ihāsthitaḥ
     prajāpālanasaṃbhūtaṃ prāptā dharmaphalaṃ hy asi
 22 na hy etām āśiṣaṃ pāṇḍur na ca kunty anvayācata
     na caitāṃ prajñatāṃ tāta yayā carasi medhayā
 23 śauryaṃ balaṃ ca sattvaṃ ca pitā tava sadābravīt
     māhātmyaṃ balam audāryaṃ tava kunty anvayācata
 24 nityaṃ svāhā svadhā nityam ubhe mānuṣadaivate
     putreṣv āśāsate nityaṃ pitaro daivatāni ca
 25 dānam adhyayanaṃ yajñaḥ prajānāṃ paripālanam
     dharmam etam adharmaṃ vā janmanaivābhyajāyithāḥ
 26 kāle dhuri niyuktānāṃ vahatāṃ bhāra āhite
     sīdatām api kaunteya na kīrtir avasīdati
 27 samantato viniyato vahaty askhalito hi yaḥ
     nirdoṣakarmavacanāt siddhiḥ karmaṇa eva sā
 28 naikānta vinipātena vicacāreha kaś cana
     dharmī gṛhī vā rājā vā brahma cāry atha vā punaḥ
 29 alpaṃ tu sādhu bhūyiṣṭhaṃ yat karmodāram eva tat
     kṛtam evākṛtāc chreyo na pāpīyo 'sty akarmaṇaḥ
 30 yadā kulīno dharmajñaḥ prāpnoty aiśvaryam uttamam
     yogakṣemas tadā rājan kuśalāyaiva kalpate
 31 dānenānyaṃ balenānyam anyaṃ sūnṛtayā girā
     sarvataḥ parigṛhṇīyād rājyaṃ prāpyeha dhārmikaḥ
 32 yaṃ hi vaidyāḥ kule jātā avṛtti bhayapīḍitāḥ
     prāpya tṛptāḥ pratiṣṭhanti dharmaḥ ko 'bhyadhikas tataḥ
 33 kiṃ nv ataḥ paramaṃ svargyaṃ kā nv ataḥ prītir uttamā
     kiṃ nv ataḥ paramaiśvaryaṃ brūhi me yadi manyase
 34 yasmin pratiṣṭhitāḥ samyak kṣemaṃ vindanti tatkṣaṇam
     sasvargajit tamo 'smākaṃ satyam etad bravīmi te
 35 tvam eva prītimāṃs tasmāt kurūṇāṃ kurusattama
     bhava rājā jaya svargaṃ sato rakṣāsato jahi
 36 anu tvā tāta jīvantu suhṛdaḥ sādhubhiḥ saha
     parjanyam iva bhūtāni svādu drumam ivāṇḍa jāḥ
 37 dhṛṣṭaṃ śūraṃ prahartāram anṛśaṃsaṃ jitendriyam
     vatsalaṃ saṃvibhaktāram anu jīvantu tvāṃ janāḥ

 

SECTION LXXVI

"Yudhishthira said, 'O grandsire, amongst Brahmanas some are engaged in the duties proper to their order, while others are engaged in other duties. Tell me the difference between these two classes!'
"Bhishma said, 'Those Brahmanas, O king, that are possessed of learning and beneficent features, and that look upon all creatures with an equal eye, are said to be equal to Brahma. They that are conversant with the Riches, the Yajuses and the Samans, and who are devoted to the practices of their order, are, O king, equal to the very gods. Those, however, amongst them that are not well-born and not devoted to the duties of their order, and are, besides wedded to evil practices, are like Sudras. A virtuous king should realise tribute from and impress without pay into the public service those Brahmanas that are not possessed of Vedic lore and that have not their own fires to worship. They that are employed in courts of justice for summoning people, they that perform worship for others for a fee, they that perform the sacrifices of Vaisyas and Sudras, they that officiate in sacrifices on behalf of a whole village, and they that make voyages on the ocean,--these five are regarded as Chandalas among Brahmanas. 1 They amongst them that become Ritwikas, Purohitas, counsellors, envoys, and messengers, become, O king, equal to Kshatriyas. 2 They amongst them that ride horses or elephants or cars or become foot-soldiers, become, O king, equal to Vaisyas. If the king's treasury is not full, he may realise tribute from these. In realising tribute, the king, however, should exclude those Brahmanas that are (for their conduct) equal to the gods or Brahma. The Vedas say that the king is the lord of the wealth belonging to all the orders except Brahmanas. He can take the wealth of those Brahmanas also that have fallen away from their legitimate duties. The king should never be indifferent towards those Brahmanas that are not observant of their duties. For the sake of making his people virtuous, he should punish and separate them from their superiors. That king, O monarch, in whose territories a Brahmana becomes a thief, is
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regarded by the learned to be the author of that misdeed. Persons conversant with the Vedas declare that if a Brahmana versed in the Vedas and observant of vows becomes, through want of sustenance, a thief, it is the duty of the king to provide for his support. If, after provision has been made for his support, he does not abstain from theft he should then, O scorcher of foes be banished from the kingdom with all his kinsmen.'"'

 

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

Book 12
Chapter 77

1 svakarmaṇy apare yuktās tathaivānye vi karmaṇi
      teṣāṃ viśeṣam ācakṣva brāhmaṇānāṃ pitā maha
  2 vidyā lakṣaṇasaṃpannāḥ sarvatrāmnāya darśinaḥ
      ete brahma samā rājan brāhmaṇāḥ parikīrtitāḥ
  3 ṛtvig ācārya saṃpannāḥ sveṣu karmasv avasthitāḥ
      ete devasamā rājan brāhmaṇānāṃ bhavanty uta
  4 ṛtvik purohito mantrī dūto 'thārthānuśāsakaḥ
      ete kṣatrasamā rājan brāhmaṇānāṃ bhavanty uta
  5 aśvārohā gajārohā rathino 'tha padātayaḥ
      ete vaiśya samā rājan brāhmaṇānāṃ bhavanty uta
  6 janma karma vihīnā ye kadaryā brahma bandhavaḥ
      ete śūdra samā rājan brāhmaṇānāṃ bhavanty uta
  7 aśrotriyāḥ sarva eva sarve cānāhitāgnayaḥ
      tān sarvān dhārmiko rājā baliṃ viṣṭiṃ ca kārayet
  8 āhvāyakā devalakā nakṣatragrāma yājakāḥ
      ete brāhmaṇa caṇḍālā mahāpathika pañcamāḥ
  9 etebhyo balim ādadyād dhīnakośo mahīpatiḥ
      ṛte brahma samebhyaś ca devakalpebhya eva ca
  10 abrāhmaṇānāṃ vittasya svāmī rājeti vaidikam
     brāhmaṇānāṃ ca ye ke cid vi karma sthā bhavanty uta
 11 vi karma sthās tu nopekṣyā jātu rājñā kathaṃ cana
     niyamyāḥ saṃvibhajyāś ca dharmānugraha kāmyayā
 12 yasya sma viṣaye rājñaḥ steno bhavati vai dvihaḥ
     rājña evāparādhaṃ taṃ manyante tadvido janāḥ
 13 avṛttyā yo bhavet steno veda vit snātakas tathā
     rājan sa rājñā bhartavya iti dharmavido viduḥ
 14 sa cen no parivarteta kṛtavṛttiḥ paraṃtapa
     tato nivāsanīyaḥ syāt tasmād deśāt sa bāndhavaḥ

SECTION LXXVII

"Yudhishthira said, 'Of whose wealth, O bull of Bharata's race, is the king regarded to be the lord? And what conduct also should the king adopt? Discourse to me on this, O grandsire.'
"Bhishma said, 'The Vedas declare that the king is the lord of the wealth that belongs to all persons except Brahmanas, as also of those Brahmanas that are not observant of their proper duties. The king should not spare those Brahmanas that are not observant of their duties. The righteous say that this is the ancient custom of kings. That king, O monarch, in whose dominion a Brahmana becomes a thief, is regarded to be the author of that misdeed. It is the king that becomes sinful on that account. In consequence of such a circumstance, kings regard themselves to be worthy of reproach. All righteous kings, therefore, provide Brahmanas with the means of support. In this connection is cited the old narrative of the speech made by the king of the Kaikeyas unto a Rakshasa while the latter was about to abduct him away. Of rigid vows and possessed of Vedic lore, the king of the Kaikeyas, O monarch, while living in the woods, was forcibly seized on a certain occasion by a Rakshasa.'
"The king said, 'There is no thief in my territories, nor any person of wicked behaviour, nor any one that drinks alcohol. There is no one in my dominions who has not his sacred fire or who does not perform sacrifices. How then hast thou been able to possess my heart? There is no Brahmana in my dominions who is not possessed of learning or who is not observant of vows or who has not drunk Soma. There is no one who has not his sacred fire or who does not perform sacrifices. How then hast thou been able to possess my soul? In my dominions no sacrifice has been performed without completing it by Dakshina. No one in my dominions studies the Vedas who is not observant of vows. How then hast thou been able to possess my soul? The Brahmanas in my kingdom teach, study, sacrifice, officiate at other's sacrifices, give, and receive gifts. All of them are observant of those six acts. The Brahmanas in my kingdom are all devoted to the performance of the duties of their order. Worshipped and provided for, they are mild, and truthful in speech. How then hast thou been able to possess my soul? The Kshatriyas in my kingdom are all devoted to the duties or their order. They never beg
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but give, and are conversant with truth and virtue. They never teach but study, and perform sacrifices but never officiate at the sacrifices of others. They protect the Brahmanas and never fly from battle. How then hast thou been able to possess my soul? The Vaisyas in my dominion are all observant of the duties of their order. With simplicity and without deceit they derive their sustenance from agriculture, cattle-keeping, and trade. They are all heedful, observant of religious rites and excellent vows, and truthful in speech. They give to guests what is their due, and self-restrained, and pure, and attached to their relative and kinsmen. How then hast thou been able to possess my heart? The Sudras in my kingdom, observant of the duties of their order, humbly and duly serve and wait upon the other three orders without entertaining any malice towards them. How then hast thou been able to possess my heart? I support the helpless and the old, the weak, the ill, and women (without guardians), by supplying them with all their necessaries. How then hast thou been able to possess my heart? I am never an exterminator of the special customs of families and of countries existing duly from days of old. How then hast thou been able to possess my heart? The ascetics in my kingdom are protected and worshipped. They are always honoured and entertained with food. How then hast thou been able to possess my heart? I never eat without feeding others from my dishes. I never go to other people's wives. I never sport or recreate alone. How then hast thou been able to possess my heart? No one in my kingdom who is not a Brahmacharin begs his food, and no one who leads the Bhikshu mode of life desires to be a Brahmacharin. No one who is not a Ritwij pours libations (of clarified butter) upon the sacrificial fire. How then hast thou been able to possess my soul? I never disregard the learned or the old or those that are engaged in penances. When the whole population sleeps, I keep myself awake (for watching and protecting). How then hast thou been able to possess my heart? My priest possesses knowledge of self. He is given to penances, and is conversant with all duties. Possessed of great intelligence, he has the fullest power over my kingdom. By gifts I desire to acquire knowledge, and by truth and the protection of Brahmanas, I desire to attain regions of blessedness in heaven. By service I attach myself to my preceptors, I have no fear of Rakshasas. In my kingdom there are no widows, no wicked Brahmanas, no Brahmana that has fallen away from his duties, no deceitful person, no thief, no Brahmana that officiates in the sacrifices of people for whom he should never officiate, and no perpetrator of sinful deeds. I have no fear of Rakshasas. There is no space in my body, of even two fingers' breadth, that does not bear the scar of a weapon-wound. I always fight for the sake of righteousness. How hast thou been able to possess my heart? The people of my kingdom always invoke blessings upon me in order that I may always be able to protect kine and Brahmanas and perform sacrifices. How then hast thou been able to possess me?'
"The Rakshasa said, 'Since thou art observant of the duties under all circumstances, therefore, O king of the Kaikeyas, go back to thy abode. Blessed be thou, I leave thee. They, O king of the Kaikeyas, who protect kine and
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[paragraph continues] Brahmanas and all their subjects, have nothing to fear from Rakshasas, and much less from sinful persons. Those kings that give the lead to Brahmanas and whose might depends upon that of the Brahmanas, and whose subjects discharge the duties of hospitality, always succeeds in acquiring heaven.'
"Bhishma continued, 'Thou shouldst, therefore, protect the Brahmanas. Protected by thee, they will protect thee in return. Their blessings, O king, would surely descend upon kings of righteous behaviour. For the sake of righteousness, those Brahmanas that are not observant of the duties of their order should be chastised and separated (into a distinct class) from their superiors. A king who conducts himself in this way towards the people of his city and the provinces, obtains prosperity here and residence in heaven with Indra.'"

 

Book 12
Chapter 78

 

 

 1 keṣāṃ rājā prabhavati vittasya bharatarṣabha
      kayā ca vṛttyā varteta tan me brūhi pitā maha
  2 abrāhmaṇānāṃ vittasya svāmī rājeti vaidikam
      brāhmaṇānāṃ ca ye ke cid vi karma sthā bhavanty uta
  3 vi karma sthāś ca nopekṣyā viprā rājñā kathaṃ cana
      iti rājñāṃ purāvṛttam abhijalpanti sādhavaḥ
  4 yasya sma viṣaye rājñaḥ steno bhavati vai dvijaḥ
      rājña evāparādhaṃ taṃ manyante kilbiṣaṃ nṛpa
  5 abhi śastam ivātmānaṃ manyante tena karmaṇā
      tasmād rājarṣayaḥ sarve brāhmaṇān anvapālayan
  6 atrāpy udāharantīmam itihāsaṃ purātanam
      gītaṃ kekayarājena hriyamāṇena rakṣasā
  7 kekayānām adhipatiṃ rakṣo jagrāha dāruṇam
      svādhyāyenānvitaṃ rājann araṇye saṃśitavratam
  8 na me steno janapade na kadaryo na madya paḥ
      nānāhitāgnir nāyajvā māmakāntaram āviśaḥ
  9 na ca me brāhmaṇo 'vidvān nāvratī nāpy asoma paḥ
      nānāhitāgnir viṣaye māmakāntaram āviśaḥ
  10 nānāpta dakṣiṇair yajñair yajante viṣaye mama
     adhīte nāvratī kaś cin māmakāntaram āviśaḥ
 11 adhīyate 'dhyāpayanti yajante yājayanti ca
     dadati pratigṛhṇanti ṣaṭsu karmasv avasthitāḥ
 12 pūjitāḥ saṃvibhaktāś ca mṛdavaḥ satyavādinaḥ
     brāhmaṇā me svakarma sthā māmakāntaram āviśaḥ
 13 na yācante prayachanti satyadharmaviśāradāḥ
     nādhyāpayanty adhīyante yajante na ca yājakāḥ
 14 brāhmaṇān parirakṣanti saṃgrāmeṣv apalāyinaḥ
     kṣatriyā me svakarma sthā māmakāntaram āviśaḥ
 15 kṛṣigorakṣa vāṇijyam upajīvanty amāyayā
     apramattāḥ kriyā vantaḥ suvratāḥ satyavādinaḥ
 16 saṃvibhāgaṃ damaṃ śaucaṃ sauhṛdaṃ ca vyapāśritāḥ
     mama vaiśyāḥ svakarma sthā māmakāntaram āviśaḥ
 17 trīn varṇān anutiṣṭhanti yathā vad anasūyakāḥ
     mama śūdrāḥ svakarma sthā māmakāntaram āviśaḥ
 18 kṛpaṇānātha vṛddhānāṃ dur balātura yoṣitām
     saṃvibhaktāsmi sarveṣāṃ māmakāntaram āviśaḥ
 19 kuladeśādi dharmāṇāṃ prasthitānāṃ yathāvidhi
     avyucchettāsmi sarveṣāṃ māmakāntaram āviśaḥ
 20 tapasvino me viṣaye pūjitāḥ paripālitāḥ
     saṃvibhaktāś ca satkṛtya māmakāntaram āviśaḥ
 21 nāsaṃvibhajya bhoktāsmi na viśāmi parastriyam
     svatantro jātu na krīḍe māmakāntaram āviśaḥ
 22 nābrahma cārī bhikṣā vān bhikṣur vābrahma cārikaḥ
     anṛtvijaṃ hutaṃ nāsti māmakāntaram āviśaḥ
 23 nāvajānāmy ahaṃ vṛddhān na vaidyān na tapasvinaḥ
     rāṣṭre svapapti jāgarmi māmakāntaram āviśaḥ
 24 vedādhyayanasaṃpannas tapasvī sarvadharmavit
     svāmī sarvasya rājyasya śrīmān mama purohitaḥ
 25 dānena divyān abhivāñchāmi lokān; satyenātho brāhmaṇānāṃ ca guptyā
     śuśrūṣayā cāpi gurūn upaimi; na me bhayaṃ vidyate rākṣasebhyaḥ
 26 na me rāṣṭre vidhavā brahma bandhur; na brāhmaṇaḥ kṛpaṇo nota coraḥ
     na pārajāyī na ca pāpakarmā; na me bhayaṃ vidyate rākṣasebhyaḥ
 27 na me śastrair anirbhinnam aṅge dvyaṅgulam antaram
     dharmārthaṃ yudhyamānasya māmakāntaram āviśaḥ
 28 gobrāhmaṇe ca yajñe ca nityaṃ svastyayanaṃ mama
     āśāsate janā rāṣṭre māmakāntaram āviśaḥ
 29 yasmāt sarvāsv avasthāsu dharmam evānvavekṣase
     tasmāt prāpnuhi kaikeya gṛhān svasti vrajāmy aham
 30 yeṣāṃ gobrāhmaṇā rakṣyāḥ prajā rakṣyāś ca kekaya
     na rakṣobhyo bhayaṃ teṣāṃ kuta eva tu mānuṣāt
 31 yeṣāṃ purogamā viprā yeṣāṃ brahmabalaṃ balam
     priyātithyās tathā dārās te vai svargajito narāḥ
 32 tasmād dvijātīn rakṣeta te hi rakṣanti rakṣitāḥ
     āśīr eṣāṃ bhaved rājñāṃ rāṣṭraṃ samyak pravardhate
 33 tasmād rājñā viśeṣeṇa vi karma sthā dvijātayaḥ
     niyamyāḥ saṃvibhajyāś ca prajānugraha kāraṇāt
 34 ya evaṃ vartate rājā paurajānapadeṣv iha
     anubhūyeha bhadrāṇi prāpnotīndra sa lokatām

SECTION LXXVIII

"Yudhishthira said, 'It has been said that in seasons of distress a Brahmana may support himself by the practice of Kshatriya duties. Can he, however, at any time, support himself by the practice of the duties laid down for the Vaisyas?'
"Bhishma said, 'When a Brahmana loses his means of support and falls into distress, he may certainly betake himself to the practices of a Vaisya and derive his support by agriculture and keeping cattle, if, of course, he is incompetent for Kshatriya duties.'
"Yudhishthira said, 'If a Brahmana, O bull of Bharata's race, betakes himself to the duties of a Vaisya, what articles may he sell without losing his prospect of heaven?'
"Bhishma said, 'Wines, salt, sesamum seeds, animals having manes, bulls, honey, meat, and cooked food, O Yudhishthira, under all circumstances, a Brahmana should avoid. A Brahmana, by selling these, would sink into hell. A Brahmana, by selling a goat, incurs the sin of selling the god of fire; by selling a sheep, the sin of selling the god of water; by selling a horse, the sin of selling the god of the sun; by selling cooked food, the sin of selling land; and by selling a cow, the sin of selling sacrifice and the Soma juice. These, therefore, should not be sold (by a Brahmana). They that are good do not applaud the purchase of uncooked food by giving cooked food in exchange. Uncooked food, however, may be given for procuring cooked food, O Bharata! 1 'We will eat this cooked food of thine. Thou mayst cook these raw things (that we give in exchange).'--In a compact of this kind there is no sin. Listen, O Yudhishthira, I shall speak to thee of the eternal practice, existing from days of old, of persons conducting themselves according to
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approved usages. 'I give thee this. Give me this other thing in return.' Exchange by such agreement is righteous. To take things by force, however, is sinful. Even such is the course of the usage followed by the Rishis and others. Without doubt, this is righteous.'
"Yudhishthira said, 'When, O sire, all the orders, giving up their respective duties, take up arms against the king, then, of course, the power of the king decreases.--By what means should the king then become the protector and refuge of the people? Resolve this doubt of mine, O king, by speaking to me in detail.'
"Bhishma said, 'By gifts, by penances, by sacrifices, by peacefulness, and by self-restraint, all the orders headed by the Brahmanas should, on such occasions, seek their own good. Those amongst them that are endued with Vedic strength, should rise up on every side and like the gods strengthening Indra contribute (by Vedic rites) to enhancing the strength of the king. Brahmanas are said to be the refuge of the king while his power suffers decay. A wise king seeks the enhancement of his power by means of the power of the Brahmanas. When the king, crowned with victory, seeks the re-establishment of peace, all the orders then betake themselves to their respective duties. When robbers, breaking through all restraints, spread devastation around, all the orders may take up arms. By so doing they incur no sin, O Yudhishthira!'
"Yudhishthira said, 'If all the Kshatriyas become hostile towards the Brahmanas, who then will protect the Brahmanas and their Vedas? What then should be the duty of the Brahmanas and who will be their refuge?'
"Bhishma said, 'By penances, by Brahmacharya, by weapons, and by (physical) might, applied with or without the aid of deceit, the Kshatriyas should be subjugated. If the Kshatriya misconducts himself, especially towards Brahmanas, the Vedas themselves will subjugate them. The Kshatriyas have sprung from the Brahmanas. Fire has sprung from water; the Kshatriya from the Brahmana; and iron from stone. The energy of fire, the Kshatriya, and iron, are irresistible. But when these come into contact with the sources of their origin, their force becomes neutralised. When iron strikes stone, or fire battles with water, or the Kshatriya becomes hostile to the Brahmana, then the strength of each of those three becomes destroyed. Thus, O Yudhishthira, the energy and might, howsoever great and irresistible, of Kshatriyas become quelled as soon as they are directed against the Brahmanas. When the energy of the Brahmanas becomes mild, when Kshatriya energy becomes weak, when all men misbehave themselves towards the Brahmanas, they that engage in battle then, casting off all fear of death, for protecting the Brahmanas, morality, and their own selves,--those persons, moved by righteous indignation and possessed of great strength of mind, succeed in winning high regions of bliss hereafter. All persons should take up arms for the sake of Brahmanas. Those brave persons that fight for Brahmanas attain to those felicitous region in heaven that are reserved for persons that have always studied the Vedas with attention, that have performed the austerest of penances, and that have, after fasting, cast off their bodies
p. 171
into blazing fires. The Brahmana, by taking up arms for the three orders, does not incur sin. People say that there is no higher duty than casting off life under such circumstances. I bow to them and blessed be they that thus lay down their lives in seeking to chastise the enemies of Brahmanas. Let us attain to that region which is intended for them. Manu himself has said that those heroes repair to the region of Brahman. As persons become cleansed of all their sins by undergoing the final bath on a horse-sacrifice even so they that die at the edge of weapons while fighting wicked people, become cleansed of their sins. Righteousness becomes unrighteousness, and unrighteousness becomes righteousness, according to place and time. Such is the power of place and time (in determining the character of human acts). The friends of humanity, by doing even acts of cruelty, have attained to high heaven. Righteous Kshatriyas, by doing even sinful acts, have attained to blessed ends. 1 The Brahmana, by taking up arms on these three occasions, does not incur sin, viz., for protecting himself, for compelling the other orders to betake themselves to their duties, and for chastising robbers.'
"Yudhishthira said, 'If when robbers raise their heads and an inter-mixture of the orders begins to take place in consequence of confusion, and Kshatriyas become incompetent, some powerful person other than a Kshatriya seeks to subdue those robbers for the sake of protecting the people, 2 indeed, O best of kings, if that powerful person happens to be a Brahmana or a Vaisya or a Sudra, and if he succeeds in protecting the people by righteously wielding the rod of chastisement is he justified in doing what he does or is he restrained by the ordinances from accomplishing that duty? It seems that others, when the Kshatriyas prove so wretched, should take up weapons.'
"Bhishma said, 'Be he a Sudra or be he the member of any other orders, he that becomes a raft on a raftless current, or a means of crossing where means there are none, certainly deserves respect in every way. That person, O king, relying upon whom helpless men, oppressed and made miserable by robbers, live happily, deserve to be lovingly worshipped by all as if he were a near kinsman. The person, O thou of Kuru's race, that dispels the fears of others, always deserves respect. What use is there of bulls that would not bear burthens, or of kine that would not yield milk, or of a wife that is barren? Similarly, what need is there for a king that is not competent to grant protection? As an elephant made of wood, or a deer made of leather, as a person without wealth, or one that is a eunuch, or a field that is sterile, even so is a Brahmana that is void of Vedic lore and a king incapable of granting protection? Both of them are like a cloud that does not pour rain. That person who always protects the good and restrains the wicked deserves to become a king and to govern the world.'"

---

 

 

Book 12
Chapter 79

 

 

1 vyākhyātā kṣatradharmeṇa vṛttir āpatsu bhārata
      kathaṃ cid vaiśya dharmeṇa jīved vā brāhmaṇo na vā
  2 aśaktaḥ kṣatradharmeṇa vaiśya dharmeṇa vartayet
      kṛṣigorakṣam āsthāya vyasane vṛtti saṃkṣaye
  3 kāni paṇyāni vikrīṇan svargalokān na hīyate
      brāhmaṇo vaiśya dharmeṇa vartayan bharatarṣabha
  4 surā lavaṇam ity eva tilān keṣariṇaḥ paśūn
      ṛṣabhān madhu māṃsaṃ ca kṛtānnaṃ ca yudhiṣṭhira
  5 sarvāsv avasthāsv etāni brāhmaṇaḥ parivarjayet
      eteṣāṃ vikrayāt tāta brāhmaṇo narakaṃ vrajet
  6 ajo 'gnir varuṇo meṣaḥ sūryo 'śvaḥ pṛthivī virāṭ
      dhenur yajñaś ca somaś ca na vikreyāḥ kathaṃ cana
  7 pakvenāmasya nimayaṃ na praśaṃsanti sādhavaḥ
      nimayet pakvam āmena bhojanārthāya bhārata
  8 vayaṃ siddham aśiṣyāmo bhavān sādhayatām idam
      evaṃ samīkṣya nimayan nādharmo 'sti kadā cana
  9 atra te vartayiṣyāmi yathā dharmaḥ purātanaḥ
      vyavahāra pravṛttānāṃ tan nibodha yudhiṣṭhira
  10 bhavate 'haṃ dadānīdaṃ bhavān etat prayacchatu
     rucite vartate dharmo na balāt saṃpravartate
 11 ity evaṃ saṃpravartanta vyavahārāḥ purātanāḥ
     ṛṣīṇām itareṣāṃ ca sādhu cedam asaṃśayam
 12 yatha tāta yadā sarvāḥ śastram ādadate prajāḥ
     vyutkrāmanti svadharmebhyaḥ kṣatrasya kṣīyate balam
 13 rājā trātā na loke syāt kiṃ tadā syāt parāyaṇam
     etan me saṃśayaṃ brūhi vistareṇa pitā maha
 14 dānena tapasā yajñair adroheṇa damena ca
     brāhmaṇa pramukhā varṇāḥ kṣemam iccheyur ātmanaḥ
 15 teṣāṃ ye vedabalinas ta utthāya samantataḥ
     rājño balaṃ vardhayeyur mahendrasyeva devatāḥ
 16 rājño hi kṣīyamāṇasya brahmaivāhuḥ parāyaṇam
     tasmād brahmabalenaiva samuttheyaṃ vijānatā
 17 yadā tu vijayī rājā kṣemaṃ rāṣṭre 'bhisaṃdadhet
     tadā varṇā yathādharmam āviśeyuḥ svakarmasu
 18 unmaryāde pravṛtte tu dasyubhiḥ saṃkare kṛte
     sarve varṇā na duṣyeyuḥ śastravanto yudhiṣṭhira
 19 atha cet sarvataḥ kṣatraṃ praduṣyed brāhmaṇān prati
     kas tasya brāhmaṇas trātā ko dharmaḥ kiṃ parāyaṇam
 20 tapasā brahmacaryeṇa śastreṇa ca balena ca
     amāyayā māyayā ca niyantavyaṃ tadā bhavet
 21 kṣatrasyābhipravṛddhasya brāhmaṇeṣu viśeṣataḥ
     brahmaiva saṃniyantṛ syāt kṣatraṃ hi brahma saṃbhavam
 22 adbhyo 'gnir brahma taḥ kṣatram aśmano loham utthitam
     teṣāṃ sarvat tra gaṃ tejaḥ svāsu yoniṣu śāmyati
 23 yadā chinatty ayo 'śmānam agniś cāpo 'bhipadyate
     kṣatraṃ ca brāhmaṇaṃ dveṣṭi tadā śāmyanti te trayaḥ
 24 tasmād brahmaṇi śāmyanti kṣatriyāṇāṃ yudhiṣṭhira
     asmudīrṇāny ajeyāni tejāṃsi ca balāni ca
 25 brahma vīrye mṛdū bhūte kṣatravīrye ca dur bale
     duṣṭeṣu sarvavarṇeṣu brāhmaṇān prati sarvaśaḥ
 26 ye tatra yuddhaṃ kurvanti tyaktvā jīvitam ātmanaḥ
     brāhmaṇān parirakṣanto dharmam ātmānam eva ca
 27 mano vino manyumantaḥ puṇyalokā bhavanti te
     brāhmaṇarthaṃ hi sarveṣāṃ śastragrahaṇam iṣyate
 28 ati sviṣṭa svadhītānāṃ lokān ati tapasvinām
     anāśakāgnyor viśatāṃ śūrā yānti parāṃ gatim
     evam evātmanas tyāgān nānyaṃ dharmaṃ vidur janāḥ
 29 tebhyo namaś ca bhadraṃ ca ye śarīrāṇi juhvati
     brahma dviṣo niyacchantas teṣāṃ no 'stu sa lokatā
     brahmalokajitaḥ svargyān vīrāṃs tān manur abravīt
 30 yathāśvamedhāvabhṛthe snātāḥ pūtā bhavanty uta
     duṣkṛtaḥ sukṛtaś caiva tathā śastrahatā raṇe
 31 bhavaty adharmo dharmo hi dharmādharmāv ubhāv api
     kāraṇād deśakālasya deśakālaḥ sa tādṛśaḥ
 32 maitrāḥ krūrāṇi kurvanti jayanti svargam uttamam
     dharmyāḥ pāpāni kurvanto gacchanti paramāṃ gatim
 33 brāhmaṇas triṣu kāleṣu śastraṃ gṛhṇan na duṣyati
     ātmatrāṇe varṇadoṣe durgasya niyameṣu ca
 34 abhyutthite dasyu bale kṣatrārthe varṇasaṃkare
     saṃpramūḍheṣu varṇeṣu yady anyo 'bhibhaved balī
 35 brāhmaṇo yadi vā vaiśyaḥ śūdro vā rājasattama
     dasyubhyo 'tha prajā rakṣed daṇḍaṃ dharmeṇa dhārayan
 36 kāryaṃ kuryān na vā kuryāt saṃvāryo vā bhaven na vā
     na sma śastraṃ grahītavyam anyatra kṣatrabandhutaḥ
 37 apāre yo bhavet pāram aplave yaḥ plavo bhavet
     śūdro vā yadi vāpy anyaḥ sarvathā mānam arhati
 38 yam āśritya narā rājan vartayeyur yathāsukham
     anāthāḥ pālyamānā vai dasyubhiḥ paripīḍitāḥ
 39 tam eva pūjayeraṃs te prītyā svam iva bāndhavam
     mahad dhyabhīkṣṇaṃ kauravya kartā san mānam arhati
 40 kim ukṣṇāvahatā kṛtyaṃ kiṃ dhenvā cāpy adugdhayā
     vandhyayā bhāryayā ko 'rthaḥ ko 'rtho rājñāpy arakṣatā
 41 yathā dāru mayo hastī yathā carmamayo mṛgaḥ
     yathā hy anetraḥ śakaṭaḥ pathi kṣetraṃ yathoṣaram
 42 evaṃ brahmānadhīyānaṃ rājā yaś ca na rakṣitā
     na varṣati ca yo meghaḥ sarva ete nirarthakāḥ
 43 nityaṃ yas tu sato rakṣed asataś ca nibarhayet
     sa eva rājā kartavyas tena sarvam idaṃ dhṛtam

SECTION LXXIX

"Yudhishthira said, 'What, O grandsire, should be the acts and what the behaviour of persons employed as priests in our sacrifices? What sort of persons should they be, O king? Tell me all this, O foremost of speakers.'
"Bhishma said, 'It is laid down from those Brahmanas that are eligible as priests that they should be conversant with the Chhandas including the Samans, and all the rites inculcated in the Srutis, and that they should be able to perform all such religious acts as lead to the prosperity of the king. They should be devotedly loyal and utter agreeable speeches in addressing kings. They should also be friendly towards one another, and cast equal eyes on all. They should be devoid of cruelty, and truthful in speech. They should never be usurers, and should always be simple and sincere. One that is peaceful in temper, destitute of vanity, modest, charitable, self-restrained, and contented, possessed of intelligence, truthful, observant of vows, and harmless to all creatures, without lust and malice, and endued with the three excellent qualities, devoid of envy and possessed of knowledge, deserves the seat of Brahman himself. Persons with such qualities, O sire, are the best of priests and deserve every respect.'
"Yudhishthira said, 'There are Vedic texts about the gift of Dakshina in sacrifices. There is no ordinance, however, which lays down that so much should be given. This ordinance (about the gift of Dakshina) has not proceeded from motives connected with the distribution of wealth. The command of the ordinance, in consequence of the provision in cases of incapacity, is terrible. That command is blind to the competence of the sacrificer. 1 The audition occurs in the Vedas that a person should, with devotion, perform a sacrifice. But what can devotion do when the sacrificer is stained by falsehood? 2
"Bhishma said, 'No man acquires blessedness or merit by disregarding the Vedas or by deceit or falsehood. Never think that it is otherwise. Dakshina constitutes one of the limbs of sacrifice and conduces to the nourishment of the Vedas. A sacrifice without Dakshina can never lead to salvation. The efficacy, however, of a single Purnapatra is equal to that of any Dakshina, however rich. Therefore, O sire, everyone belonging to the three orders should perform sacrifices. 3 The Vedas have settled that Soma is as the king himself
p. 173
to the Brahmanas. Yet they desire to sell it for the sake of performing sacrifices, though they never wish to sell it for gaining a livelihood. Rishis of righteous behaviour have declared, agreeably to the dictates of morality, that a sacrifice performed with the proceeds of the sale of Soma serves to extend sacrifices. 1 These three, viz., a person, a sacrifice and Soma, must be of good character. A person that is of bad character is neither for this nor for the other world. This audition has been heard by us that the sacrifice which high-souled Brahmanas perform by wealth earned by excessive physical labour, is not productive of great merit. There is a declaration in the Vedas that penances are higher than sacrifices. I shall now speak to thee of penances. O learned prince, listen to me. Abstention from injury, truthfulness of speech, benevolence, compassion,--these are regarded as penances by the wise and not the emaciation of the body. Disregard of the Vedas, disobedience to the dictates of the scriptures, and violation of all wholesome restraints, are productive of self-destruction. Listen, O son of Pritha, to what has been laid down by those that pour ten libations upon the fire at ten times of the day.--For them that perform the sacrifice of penance, the Yoga they endeavour to effect with Brahma is their ladle; the heart is their clarified butter; and high knowledge constitutes their Pavitra. 2 All kinds of crookedness mean death, and all kinds of sincerity are called Brahma. This constitutes the subject of knowledge. The rhapsodies of system-builders cannot affect this.--'"

Footnotes

172:1 Idam sastram pratidhanam na is thus explained by Nilakantha. In cases of incapacity, again, to give the prescribed Dakshina, the sacrificer is directed to give away all he has. This direction or command is certainly terrible, for who can make up his mind to part with all his wealth for completing a sacrifice?
172:2 The falsehood consists in finding substitutes for the Dakshina actually laid down. They are morsels of cooked food for a living cow, a grain of barley for a piece of cloth; a copper coin for gold; etc.
172:3 The fact is that although the sacrificer may not be able to give the Dakshina actually laid down in the Vedas, yet by giving its substitute he does not lose any merit, for a single Purnapatra (256 handfuls of rice) is as efficacious if given away with devotion, as the richest Dakshina.
173:1 i.e., such a sacrifice, instead of producing no merit, becomes the means of extending the cause of sacrifices. In other words, such a sacrifice is fraught with merit.
173:2 A Pavitra is made by a couple of Kusa blades for sprinkling clarified butter upon the sacrificial fire.

 

Book 12
Chapter 80

 

 

1 kva samutthāḥ kathaṃ śīlā ṛtvijaḥ syuḥ pitā maha
      kathaṃ vidhāś ca rājendra tad brūhi vadatāṃ vara
  2 pratikarma purācāra ṛtvijāṃ sma vidhīyate
      ādau chandāṃsi vijñāya dvijānāṃ śrutam eva ca
  3 ye tv ekaratayo nityaṃ dhīrā nāpriya vādinaḥ
      parasparasya suhṛdaḥ saṃmatāḥ samadarśinaḥ
  4 yeṣv ānṛśaṃsyaṃ satyaṃ cāpy ahiṃsā tapa ārjavam
      adroho nābhimānaś ca hrīs titikṣā damaḥ śamaḥ
  5 hrīmān satyadhṛtir dānto bhūtānām avihiṃsakaḥ
      akāma dveṣasaṃyuktas tribhiḥ śuklaiḥ samanvitaḥ
  6 ahiṃsako jñānatṛptaḥ sa brahmāsanam arhati
      ete mahartvijas tāta sarve mānyā yathātatham
  7 yad idaṃ veda vacanaṃ dakṣiṇāsu vidhīyate
      idaṃ deyam idaṃ deyaṃ na kva cid vyavatiṣṭhate
  8 nedaṃ prati dhanaṃ śāstram āpad dharmam aśāstrataḥ
      ājñā śāstrasya ghoreyaṃ na śaktiṃ samavekṣate
  9 śraddhām ārabhya yaṣṭavyam ity eṣā vaidikī śrutiḥ
      mithyopetasya yajñasya kim u śraddhā kariṣyati
  10 na vedānāṃ paribhavān na śāṭhyena na māyayā
     kaś cin mahad avāpnoti mā te bhūd buddhir īdṛśī
 11 yajñāṅgaṃ dakṣiṇās tāta vedānāṃ parivṛṃhaṇam
     na mantrā dakṣiṇā hīnās tārayanti kathaṃ cana
 12 śaktis tu pūrṇapātreṇa saṃmitānavamā bhavet
     avaśyaṃ tāta yaṣṭavyaṃ tribhir varṇair yathāvidhi
 13 somo rājā brāhmaṇānām ity eṣā vaidikī śrutiḥ
     taṃ ca vikretum icchanti na vṛthā vṛttir iṣyate
     tena krītena dharmeṇa tato yajñaḥ pratāyate
 14 ity evaṃ dharmataḥ khyātam ṛṣibhir dharmavādibhiḥ
     pumān yajñaś ca somaś ca nyāyavṛtto yathā bhavet
     anyāya vṛttaḥ puruṣo na parasya na cātmanaḥ
 15 śarīraṃ yajñapātrāṇi ity eṣā śrūyate śrutiḥ
     tāni samyak praṇītāni brāhmaṇānāṃ mahātmanām
 16 tapoyajñād api śreṣṭham ity eṣā paramā śrutiḥ
     tat te tapaḥ pravakṣyāmi vidvaṃs tad api me śṛṇu
 17 ahiṃsā satyavacanam ānṛśaṃsyaṃ damo ghṛṇā
     etat tapo vidur dhīrā na śarīrasya śoṣaṇam
 18 apramāṇyaṃ ca vedānāṃ śāstrāṇāṃ cāti laṅghanam
     avyavasthā ca sarvatra tad vai nāśanam ātmanaḥ
 19 nibodha daśa hotṝṇāṃ vidhānaṃ pārtha yādṛśam
     cittiḥ sruk cittam ājyaṃ ca pavitraṃ jñānam uttamam
 20 sarvaṃ jihmaṃ mṛtyupadam ārjavaṃ brahmaṇaḥ padam
     etāvāñ jñānaviṣayaḥ kiṃ pralāpaḥ kariṣyati

SECTION LXXX

"Yudhishthira said, 'The most trifling act, O grandsire, cannot be accomplished by any man if unaided. What then need be said of the king (who has to govern a kingdom)? What should be the behaviour and what the acts of the king's minister? Upon whom should the king repose confidence and upon whom should he not?'
"Bhishma said, 'Kings, O monarch, have four kinds of friends. They are he that has the same object, he that is devoted, he that is related by birth, and he that has been won over (by gifts and kindness). A person of righteous soul, who would serve one and not both sides, is the fifth in the enumeration of the king's friends. Such a person adopts that side on which righteousness is, and accordingly acts righteously. With respect to such a person, the king should never disclose such purposes of his as would not enlist his sympathy.
p. 174
[paragraph continues] Kings desirous of success are obliged to adopt both kinds of paths, righteous and unrighteous. Of the four kinds of friends, the second and the third are superior, while the first and the fourth should ever be regarded with suspicion. In view, however, of those acts which the king should do in person, he should always regard with suspicion all the four. The king should never act heedlessly in the matter of watching his friends. A king that is heedless is always overpowered by others. A wicked man assumes the garb of honesty, and he that is honest becomes otherwise. A foe may become a friend and a friend may become a foe. A man cannot always be of the same mind. Who is there that would trust him completely? All the chief acts, therefore, of a king he should accomplish in his own presence. A complete reliance (on his ministers) is destructive of both morality and profit. A want of trust again in respect of all is worse than death. Trustfulness is premature death. One incurs danger by truthfulness. If one trusts another completely, he is said to live by the sufferance of the trusted person. For this reason every one should be trusted as also mistrusted. This eternal rule of policy, O sire, should be kept in view. One should always mistrust that person who would, upon one's desire, obtain one's wealth. The wise declare such a person to be one's enemy. A person whose joy knows no bounds upon beholding the aggrandisement of the king and who feels miserable upon seeing the king's decay, furnishes the indications of one of the best friends of the king. He whose fall would be brought about by thy fall, should be trusted by thee completely even as thou shouldst trust thy sire. Thou shouldst, to the best of thy power, aggrandise him as thou winnest aggrandisement for thyself. One who, in even thy religious rites, seeks to rescue thee from harm, would seek to rescue thee from harm's way in every other business. Such a one should be regarded as thy best friend. They, on the other hand, that wish one harm are one's foes. That friend is said to be like thy own self who is inspired with fear when calamity overtakes thee and with joy when prosperity shines on thee. A person possessed of beauty, fair complexion, excellent voice, liberality, benevolence, and good birth, cannot be such a friend. That person who is possessed of intelligence and memory, who is clever in the transaction of business, who is naturally averse from cruelty, who never indulges in wrath, and who, whether regarded or disregarded is never dissatisfied, be he thy priest or preceptor or honoured friend should always receive thy worship if he accepts the office of thy counsellor and resides in thy abode. Such a person may be informed of thy most secret counsels and the true state of all thy affairs religious or pertaining to matters of profit. Thou mayst confide in him as in thy own sire. One person should be appointed to one task, and not two or three. Those may not tolerate each other. It is always seen that several persons, if set to one task, disagree with one another. That person who achieves celebrity, who observes all restraints, who never feels jealous of others that are able and competent, who never does any evil act, who never abandons righteousness from lust or fear or covetousness or wrath, who is clever in the transaction of business, and who is possessed of wise and weighty speech, should be thy foremost of ministers. Persons possessed of good birth and good behaviour,
p. 175
who are liberal and who never indulge in brag, who are brave and respectable, and learned and full of resources, should be appointed as ministers for supervising all thy affairs. Honoured by thee and gratified with wealth, they would act for thy good and be of great help to thee. Appointed to offices connected with profit and other important matters they always bring about great prosperity. Moved by a feeling of healthy rivalry, they discharge all duties connected with profit, holding consultations with one another when necessary. Thou shouldst fear thy kinsmen as thou shouldst death itself. A kinsman can never bear a kinsman's prosperity even as a feudatory chief cannot bear to see the prosperity of his overlord. None but a kinsman can feel joy at the destruction of a kinsman adorned with sincerity, mildness, liberality, modesty, and truthfulness of speech. They, again, that have no kinsmen, cannot be happy. No men can be more contemptible than they that are destitute of kinsmen. A person that has no kinsmen is easily overridden by foes. Kinsmen constitute the refuge of one that is afflicted by other men, for kinsmen can never bear to see a kinsman afflicted by other people. When a kinsman is persecuted by even his friends, every kinsman of the persecuted regards the injury to be inflicted upon himself. In kinsmen, therefore, there are both merits and faults. A person destitute of kinsmen never shows favours to any one nor humbles himself to any one. In kinsmen, therefore both merit and demerit may be marked. One should, for this reason, always honour and worship his kinsmen in words and acts, and do them agreeable offices without injuring them at any time. Mistrusting them at heart, one should behave towards them as if he trusted them completely. Reflecting upon their nature, it seems that they have neither faults nor merits. A person who heedfully conducts himself in this way finds his very foes disarmed of hostility and converted into friends. One who always conducts himself in this way amid kinsmen and relatives and bears himself thus towards friends and foes, succeeds in winning everlasting fame.'"

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