srimahabharat - (Book 12) Santi Parva - chapters 111 to 125

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 111

 

 

1 [y]
      kliśyamāneṣu bhūteṣu tais tair bhāvais tatas tataḥ
      durgāṇy atitared yena tan me brūhi pitāmaha
  2 [bh]
      āśrameṣu yathokteṣu yathoktaṃ ye dvijātayaḥ
      vartante saṃyatātmāno durgāṇy atitaranti te
  3 ye dambhān na japanti sma yeṣāṃ vṛttiś ca saṃvṛtā
      viṣayāṃś ca nigṛhṇanti durgāṇy atitaranti te
  4 vāsayanty atithīn nityaṃ nityaṃ ye cānasūyakāḥ
      nityaṃ svādhyāyaśīlāś ca durgāṇy atitaranti te
  5 mātāpitroś ca ye vṛttiṃ vartante dharmakovidāḥ
      varjayanti divā svapnaṃ durgāṇy atitaranti te
  6 sveṣu dāreṣu vartante nyāyavṛtteṣv ṛtāv ṛtau
      agnihotraparāḥ santo durgāṇy atitaranti te
  7 ye na lobhān nayanty arthān rājāno rajasāvṛtāḥ
      viṣayān parirakṣanto durgāṇy atitaranti te
  8 āhaveṣu ca ye śūrās tyaktvā maraṇajaṃ bhayam
      dharmeṇa jayam icchanto durgāṇy atitaranti te
  9 ye pāpāni na kurvanti karmaṇā manasā girā
      nikṣiptadaṇḍā bhūteṣu durgāṇy atitaranti te
  10 ye vadantīha satyāni prāṇatyāge 'py upasthite
     pramāṇa bhūtā bhūtānāṃ durgāṇy atitaranti te
 11 anadhyāyeṣu ye viprāḥ svādhyāyaṃ naiva kurvate
     taponityāḥ sutapaso durgāṇy atitaranti te
 12 karmāṇy akuhakārthāni yeṣāṃ vācaś ca sūnṛtāḥ
     yeṣām arthāś ca sādhv arthā durgāṇy atitaranti te
 13 ye tapaś ca tapasyanti kaumāra brahmacāriṇaḥ
     vidyā veda vrataḥ snātā durgāṇy atitaranti te
 14 ye ca saṃśānta rajasaḥ saṃśānta tamasaś ca ye
     satye sthitā mahātmāno durgāṇy atitaranti te
 15 yeṣāṃ na kaś cit trasati trasanti na ca kasya cit
     yeṣām ātmasamo loko durgāṇy atitaranti te
 16 paraśriyā na tapyante ye santaḥ puruṣarṣabhāḥ
     grāmyād annān nivṛttāś ca durgāṇy atitaranti te
 17 sarvān devān namasyanti sarvān dharmāṃś ca śṛṇvate
     ye śraddadhānā dāntāś ca durgāṇy atitaranti te
 18 ye na mānitam icchanti mānayanti ca ye param
     mānyamānā na manyante durgāṇy atitaranti te
 19 ye śrāddhāni ca kurvanti tithyāṃ tithyāṃ prajārthinaḥ
     suviśuddhena manasā durgāṇy atitaranti te
 20 ye krodhaṃ naiva kurvanti kruddhān saṃśamayanti ca
     na ca kupyanti bhṛtyebhyo durgāṇy atitaranti te
 21 madhu māṃsaṃ ca ye nityaṃ varjayantīha mānavāḥ
     janmaprabhṛti madyaṃ ca durgāṇy atitaranti te
 22 yātrārthaṃ bhojanaṃ yeṣāṃ saṃtānārthaṃ ca maithunam
     vāk satyavacanārthāya durgāṇy atitaranti te
 23 īśvaraṃ sarvabhūtānāṃ jagataḥ prabhavāpyayam
     bhaktā nārāyaṇaṃ ye ca durgāṇy atitaranti te
 24 ya eṣa raktapadmākṣaḥ pītavāsā mahābhujaḥ
     suhṛd bhrātā ca mitraṃ ca saṃbandhī ca tavācyutaḥ
 25 ya imān sakalāṁl lokāṃś carmavat pariveṣṭayet
     icchan prabhur acintyātmā govindaḥ puruṣottamaḥ
 26 sthitaḥ priyahite jiṣṇoḥ sa eva puruṣarṣabha
     rājaṃs tava ca durdharṣo vaikuṇṭhaḥ puruṣottamaḥ
 27 ya enaṃ saṃśrayantīha bhaktyā nārāyaṇaṃ harim
     te tarantīha durgāṇi na me 'trāsti vicāraṇā
 28 durgātitaraṇaṃ ye ca paṭhanti śrāvayanti ca
     pāṭhayanti ca viprebhyo durgāṇy atitaranti te
 29 iti kṛtyasamuddeśaḥ kīrtitas te mayānagha
     saṃtared yena durgāṇi paratreha ca mānavaḥ

 

SECTION CXI

"Yudhishthira said, 'Many persons here that are not really of tranquil souls appear in outward form as men of tranquil souls. There are again others that are really of tranquil souls but that appear to be otherwise. How, O sire, shall we succeed in knowing these people?'
"Bhishma said, 'In this connection is recited the old story of the discourse between a tiger and a jackal. Listen to it, O Yudhishthira! In ancient times, in a city called Purika, full of affluence, there was a king named Paurika. That worst of beings was exceedingly cruel and took delight in injuring others. On the expiry of the period of his life he obtained an undesirable end. In fact, stained by the evil acts of his human life, he was reborn as a jackal. Remembering his former prosperity, he became filled with grief and abstained from meat even when brought before him by others. And he became compassionate unto all creatures, and truthful in speech, and firm in the observance of austere vows. At the appointed time he took food which consisted of fruit that had dropped from the trees. That jackal dwelt in a vast crematorium and liked to dwell there. And as it was his birth place, he never wished to change it for a finer locality. Unable to endure the purity of his behaviour, the other members of his species, endeavoured to make him alter his resolve by addressing him in the following words fraught with humility: 'Though residing in this terrible crematorium, thou desirest yet to live in such purity of behaviour. Is not this a perversity of understanding on thy part, since thou art by nature an cater of carrion? Be thou our like. All of us will give thee food. Eat that which ought always to be thy food, abandoning such purity of conduct. Hearing these words of theirs, the jackal replied unto them, with rapt attention, in these sweet words fraught with reason and inculcating harmlessness to all: 'My birth has been low. It is conduct, however, that determines the race. 1 I desire to behave in such a way that my fame may spread. Although my habitation is this crematorium, yet listen to my vows in respect of behaviour. One's own self is the cause of one's acts. The mode of life to which one may betake oneself is not the cause of one's religious acts. If one, while in the observance of a particular mode of life, slays a Brahmana, will not the sin of Brahmanicide attach to him? If, on the other hand, one gives away a cow while one is not in the observance of any particular mode of life, will that pious gift produce no merit? Moved by the desire of getting what is agreeable, ye are engaged in only filling your stomachs. Stupefied by folly ye do not see the three faults that are in the end. I do not like to adopt the life led by you, fraught as it is with evil both here and hereafter, and characterised as it is by such censurable loss of virtue occasioned by discontentment and temptation.' A tiger, celebrated for prowess, happened to overhear this conversation, and accordingly,
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taking the jackal for a learned person of pure behaviour, offered him such respectful worship as was suited to his own self and then expressed a wish for appointing him his minister.'
"The tiger said, 'O righteous personage, I know what thou art. Do thou attend to the duties of government with myself. Enjoy whatever articles may be desired by thee, abandoning whatever may not suit thy taste. 1 As regards ourselves, we are known to be of a fierce disposition. We inform thee beforehand of this. If thou behavest with mildness, thou wilt be benefited and reap advantages for thyself.'--Honouring these words of that high-souled lord of all animals, the jackal, hanging down his head a little, said these words fraught with humility.'
"The jackal said, 'O king of beasts, these words of thine with reference to myself are such as befit thee. It is also worthy of thee that thou shouldst seek for ministers of pure behaviour and conversant with duties and worldly affairs. Thou canst not maintain thy greatness without a pious minister, O hero, or with a wicked minister that is on the look-out for putting an end to the very life. Thou shouldst, O highly blessed one, regard those amongst thy ministers that are devoted to thee, that are conversant with policy, that are independent of one another, desirous of crowning thee with victory, unstained by covetousness, free from deceit, possessed of wisdom ever engaged in thy good, and endued with great mental vigour, even as thou regardest thy preceptors or parents. But, O king of beasts, as I am perfectly contented with my present position, I do not desire to change it for anything else. I do not covet luxurious enjoyments or the happiness that arises from them. My conduct, again, may not agree with that of thy old servants. If they happen to be of wicked conduct, they will produce disunion between thee and me. Dependence upon another, even if that other happens to be possessed of splendour, is not desirable or praiseworthy. I am of cleansed soul, I am highly blessed. I am incapable of showing severity to even sinners. I am of great foresight. I have capacity for great exertion. I do not look at small things. I am possessed of great strength. I am successful in acts. I never act fruitlessly. I am adorned with every object of enjoyment. I am never satisfied with a little. I have never served another. I am, besides, unskilled in serving. I live according to my pleasure in the woods. All who live by the side of kings have to endure great pain in consequence of evil speeches against themselves. Those, however, that reside in the woods pass their days, fearlessly and without anxiety, in the observance of vows. The fear that arises in the heart of a person who is summoned by the king is unknown to persons passing their days contentedly in the woods, supporting life upon fruits and roots. Simple food and drink obtained without effort, and luxurious food procured with fear, widely differ from each other. Reflecting upon these two, I am of opinion that there is happiness where there is no anxiety. A few only amongst those that serve kings are justly punished for their offences. A large number of them, however, suffer death under false accusations. If, notwithstanding all this, thou appointest me, O king of
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beasts, as thy minister, I wish to make a compact with thee in respect of the behaviour thou shouldst always adopt towards me. Those words that I shall speak for thy good should be listened to and regarded by thee. The provision which thou wilt make for me shall not be interfered with by thee. I shall never consult with thy other ministers. If I do, desirous of superiority as they are they will then impute diverse kinds of faults to me. Meeting with thee alone and in secret I shall say what is for thy good. In all matters connected with thy kinsmen, thou shalt not ask me what is for thy good or what is otherwise. Having consulted with me thou shalt not punish thy other ministers afterwards, yielding to rage thou shalt not punish my followers and dependants.' Thus addressed by the jackal, the king of beasts answered him, saying, 'Let it be so,' and showed him every honour. The jackal then accepted the ministership of the tiger. Beholding the jackal treated with respect and honoured in all his acts, the old servants of the king, conspiring together, began ceaselessly to display their hatred towards him. Those wicked persons at first strove to gratify and win him over with friendly behaviour and make him tolerate the diverse abuses that existed in the taste. Despoilers of other people's property, they had long lived in the enjoyment of their perquisites. Now, however, being ruled by the jackal, they were unable to appropriate anything belonging to others. Desirous of advancement and prosperity, they began to tempt him with sweet speeches. Indeed, large bribes even were offered to allure his heart. Possessed of great wisdom, the jackal showed no signs of yielding to those temptations. Then some amongst them, making a compact amongst themselves for effecting his destruction, took away the well-dressed meat that was intended for and much desired by the king of beasts, and placed it secretly in the house of the jackal. The jackal knew who had stolen the meat and who had conspired to do it. But though he knew everything, he tolerated it for a particular object. He had made a compact with the king at the time of his accepting the ministership, saying, 'Thou desirest my friendship, but thou shalt not, O monarch, mistrust me without cause.'
"Bhishma continued, 'When the king of beasts, feeling hungry, came to eat, he saw not the meat that was to have been kept ready for his dinner. The king then ordered, 'Let the thief be found out.' His deceitful ministers represented unto him that the meat kept for him had been stolen away by his learned minister, the jackal, that was so proud of his own wisdom. Rearing Of this injudicious act on the part of the jackal, the tiger became filled with rage. Indeed, the king, giving way to his wrath, ordered his minister to be slain. Beholding the opportunity, the former ministers addressed the king, saying, 'The jackal is ever ready to take away from all of us the means of sustenance.' Having represented this they once more spoke of the jackal's act of robbing the king of his food. And they said, 'Such then is his act! What is there that he would not venture to do? He is not as thou hadst heard. He is righteous in speech but his real disposition is sinful. A wretch in reality, he has disguised himself by putting on a garb of virtue. His behaviour is really sinful. For serving his own ends he had practised austerities in the matter of diet and of vows. If thou disbelievest this, we will give thee ocular proof.'
p. 244
[paragraph continues] Having said this, they immediately caused that meat to be discovered by entering the jackal's abode. Ascertaining that the meat was brought back from the jackal's house and hearing all those representations of his old servants, the king ordered, saying, 'Let the jackal be slain.' Hearing these words of the tiger, his mother came to that spot for awakening son's good sense with beneficial counsels. The venerable dame said, 'O son, thou shouldst not accept this accusation fraught with deceit. Wicked individuals impute faults to even an honest person, moved by envy and rivalry. Enemies desirous of a quarrel cannot endure the elevation of an enemy brought about by his high feats. Faults are ascribed to even a person of pure soul engaged in penances. With respect to even an ascetic living in the woods and employed in his own (harmless) acts, are raised three parties, viz., friends, neutrals, and foes. They that are rapacious hate them that are pure. The idle hate the active. The unlearned hate the learned. The poor hate the rich. The unrighteous hate the righteous. The ugly hate the beautiful. Many amongst the learned, the unlearned, the rapacious, and the deceitful, would falsely accuse an innocent person even if the latter happens to be possessed of the virtues and intelligence of Vrihaspati himself. If meat had really been stolen from thy house in thy absence, remember, the jackal refuses to take any meat that is even given to him. Let this fact be well considered (in finding out the thief). Wicked persons sometimes put on the semblance of the good, and they that are good sometimes wear the semblance of the wicked. Diverse kinds of aspect are noticeable in creatures. It is, therefore, necessary to examine which is which. The firmament seems to be like the solid base of a vessel. The fire-fly seems to be like the actual spark of fire. In reality, however, the sky has no base and there is no fire in the fire-fly. You see, there is necessity. therefore, for scrutiny in respect of even such things as are addressed to the eye. If a person ascertains everything after scrutiny, he is never called upon to indulge in any kind of regret afterwards. It is not at all difficult, O son, for a master to put his servant to death. Forgiveness, however, in persons possessed of power, is always praiseworthy and productive of renown. Thou hadst made the jackal thy first minister. In consequence of that act, thou hadst earned great fame among all neighbouring chiefs. A good minister cannot be obtained easily. The jackal is thy well-wisher. Let him, therefore, be supported. The king who regards a really innocent person falsely accused by his enemies to be guilty, soon meets the destruction in consequence of the wicked ministers that lead him to that conviction.' After the tiger's mother had concluded her speech, a righteous agent of the jackal, stepping out of that phalanx of his foes, discovered everything about the manner in which that false accusation had been made. The jackal's innocence being made manifest, he was acquitted and honoured by his master. The king of beasts affectionately embraced him again and again. The jackal, however, who was conversant with the science of policy, burning with grief, saluted the king of beasts and solicited his permission for throwing away his life by observing the Praya vow. The tiger, casting upon the virtuous jackal his eyes expanded with affection and honouring hit' with reverential worship, sought to dissuade him from the accomplishment of
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his wishes. The jackal, beholding his master agitated with affection, bowed down to him and in a voice choked with tears said these words: 'Honoured by thee first, I have afterwards been insulted by thee. Thy behaviour towards me is calculated to make me an enemy of thine. It is not proper therefore, that I should any longer dwell with thee. Servants that are discontented, that have been driven from their offices, or degraded from the honours that were theirs, that have brought destitution upon themselves, or have been ruined by their enemies (through the wrath of their master). that have been weakened, that are rapacious, or enraged, or alarmed, or deceived (in respect of their employers), that have suffered confiscation, that are proud and desirous of achieving great feats but deprived of the means or earning wealth, and that burn with grief or rage in consequence of any injury done to them, always wait for calamities to overtake their masters. Deceived, 'they leave their masters and become effective instruments in the hands of foes. 1 I have been insulted by thee and pulled down from my place. How wilt thou trust me again? How shall I (on my part) continue to dwell with thee? Thinking me to be competent thou tookest me, and having examined me thou hadst placed me in office. Violating the compact then made (between us) thou hast insulted me. If one speaks of a certain person before others as possessed of righteous behaviour, one should not, if desirous of maintaining one's consistency. afterwards describe the same person as wicked. I who have thus been disregarded by thee cannot any longer enjoy thy confidence. On my part, when I shall see thee withdraw thy confidence from me, I shalt be filled with alarm and anxiety. Thyself suspicious and myself in alarm, our enemies will be on the look-out for opportunities for injuring us. Thy subjects will, as a consequence, become anxious and discontented. Such a state of things has many faults. The wise do not regard that situation happy in which there is honour first and dishonour afterwards. It is difficult to reunite the two that have been separated, as, indeed, it is difficult to separate the two that are united. If persons reunited after separation approach one another again, their behaviour cannot be affectionate. No servant is to be seen who is moved (in what he does) by only the desire of benefiting his master. Service proceeds from the motive of doing good to the master as also one's own self. All acts are undertaken from selfish motives. Unselfish acts or motives are very rare. Those kings whose hearts are restless and unquiet cannot acquire a true knowledge of men. Only one in a hundred can be found who is either able or fearless. The prosperity of men, as also their fall, comes of itself. Prosperity and adversity, and greatness, all proceed from weakness of understanding." 2
"Bhishma continued, 'Having said these conciliatory words fraught with virtue, pleasure, and profit, and having gratified the king, the jackal retired to the forest. Without listening to the entreaties of the king of beasts, the intelligent jackal cast off his body by sitting in praya and proceeded to heaven (as the
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reward of his good deeds on earth).'"

 

Book 12
Chapter 112

 

 

 

1 [y]
      asaumyāḥ saumya rūpeṇa saumyāś cāsaumya darśinaḥ
      īdṛśān puruṣāṃs tāta kathaṃ vidyāmahe vayam
  2 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      vyāghragomāyu saṃvādaṃ taṃ nibodha yudhiṣṭhira
  3 purikāyāṃ puri purā śrīmatyāṃ pauriko nṛpaḥ
      parahiṃsā ruciḥ krūro babhūva puruṣādhamaḥ
  4 sa tv āyuṣi parikṣīṇe jagāmānīpsitāṃ gatim
      gomāyutvaṃ ca saṃprāpto dūṣitaḥ pūrvakarmaṇā
  5 saṃsmṛtya pūrvajātiṃ sa nivedaṃ paramaṃ gataḥ
      na bhakṣayati māṃsāni parair upahṛtāny api
  6 ahiṃsraḥ sarvabhūteṣu satyavāk sudṛḍha vrataḥ
      cakāra ca yathākāmam āhāraṃ patitaiḥ phalaiḥ
  7 śmaśāne tasya cāvāso gomāyoḥ saṃmato 'bhavat
      janma bhūmyanurodhāc ca nānyad vāsam arocayat
  8 tasya śaucam amṛṣyantaḥ sarve te saha jātayaḥ
      cālayanti sma tāṃ buddhiṃ vacanaiḥ praśrayottaraiḥ
  9 vasan pitṛvane raudre śaucaṃ lapsitum icchasi
      iyaṃ vipratipattis te yadā tvaṃ piśitāśanaḥ
  10 tat samo vā bhavāsmābhir bhakṣyān dāsyāmahe vayam
     bhuṅkṣva śaucaṃ parityajya yad dhi bhuktaṃ tad asti te
 11 iti teṣāṃ vacaḥ śrutvā pratyuvāca samāhitaḥ
     madhuraiḥ praśritair vākyair hetumadbhir aniṣṭhuraiḥ
 12 apramāṇaṃ prasūtir me śīlataḥ kriyate kulam
     prārthayiṣye tu tat karma yena vistīryate yaśaḥ
 13 śmaśāne yadi vāso me samādhir me niśāmyatām
     ātmā phalati karmāṇi nāśramo dharmalakṣaṇam
 14 āśramye yo dvijaṃ hanyād gāṃ vā dadyād anāśrame
     kiṃ nu tat pātakaṃ na syāt tad vā dattaṃ vṛthā bhavet
 15 bhavantaḥ sarvalobhena kevalaṃ bhakṣaṇe ratāḥ
     anubandhe tu ye doṣās tān na paśyanti mohitāḥ
 16 apratyaya kṛtāṃ garhyām arthāpanaya dūṣitām
     iha cāmutra cāniṣṭāṃ tasmād vṛttiṃ na rocaye
 17 taṃ śuciṃ paṇḍitaṃ matvā śārdūlaḥ khyātavikramaḥ
     kṛtvātma sadṛśāṃ pūjāṃ sācivye 'vardhayat svayam
 18 saumya vijñāta rūpas tvaṃ gaccha yātrāṃ mayā saha
     vriyantām īpsitā bhogāḥ parihāryāś ca puṣkalāḥ
 19 tīkṣṇā vayam iti khyātā bhavato jñāpayāmahe
     mṛdupūrvaṃ ghātinas te śreyaś cādhigamiṣyati
 20 atha saṃpūjya tad vākyaṃ mṛgendrasya mahātmanaḥ
     gomāyuḥ praśritaṃ vākyaṃ babhāṣe kiṃ cid ānataḥ
 21 sadṛśaṃ mṛgarājaitat tava vākyaṃ madantare
     yat sahāyān mṛgayase dharmārthakuśalāñ śucīn
 22 na śakyam anamātyena mahattvam anuśāsitum
     duṣṭāmātyena vā vīra śarīraparipanthinā
 23 sahāyān anuraktāṃs tu yatetānupasaṃhitān
     parasparam asaṃghuṣṭān vijigīṣūn alolupān
 24 tān atītopadhān prājñān hite yuktān manasvinaḥ
     pūjayethā mahābhāgān yathācāryān yathā pitṝn
 25 na tv evaṃ mama saṃtoṣād rocate 'nyan mṛgādhipa
     na kāmaye sukhān bhogān aiśvaryaṃ vā tvadāśrayam
 26 na yokṣyati hi me śīlaṃ tava bhṛtyaiḥ purātanaiḥ
     te tvāṃ vibhedayiṣyanti duḥkhaśīlā madantare
 27 saṃśrayaḥ ślāghanīyas tvam anyeṣām api bhāsvatām
     kṛtātmā sumahābhāgaḥ pāpakeṣv apy adāruṇaḥ
 28 dīrghadarśī mahotsāhaḥ sthūlalakṣyo mahābalaḥ
     kṛtī cāmogha kartāsi bhāvyaiś ca samalaṃkṛtaḥ
 29 kiṃ tu svenāsmi saṃtuṣṭo duḥkhā vṛttir anuṣṭhitā
     sevāyāś cāpi nābhijñaḥ svacchandena vanecaraḥ
 30 rājopakrośa doṣāś ca sarve saṃśrayavāsinām
     vanacaryā ca niḥsaṅgā nirbhayā niravagrahā
 31 nṛpeṇāhūyamānasya yat tiṣṭhati bhayaṃ hṛdi
     na tat tiṣṭhati tuṣṭānāṃ vane mūlaphalāśinām
 32 pānīyaṃ vā nirāyāsaṃ svādv annaṃ vā bhayottaram
     vicārya khalu paśyāmi tat sukhaṃ yatra nirvṛtiḥ
 33 aparādhair na tāvanto bhṛtyāḥ śiṣṭā narādhipaiḥ
     upaghātair yathā bhṛtyā dūṣitā nidhanaṃ gatāḥ
 34 yadi tv etan mayā kāryaṃ mṛgendro yadi manyate
     samayaṃ kṛtam icchāmi vartitavyaṃ yathā mayi
 35 madīyā mānanīyās te śrotavyaṃ ca hitaṃ vacaḥ
     kalpitā yā ca te vṛttiḥ sā bhavet tava susthirā
 36 na mantrayeyam anyais te sacivaiḥ saha karhi cit
     nītimantaḥ parīpsanto vṛthā brūyuḥ pare mayi
 37 eka ekena saṃgamya raho brūyāṃ hitaṃ tava
     na ca te jñātikāryeṣu praṣṭavyo 'haṃ hitāhite
 38 mayā saṃmantrya paścāc ca na hiṃsyāḥ sacivās tvayā
     madīyānāṃ ca kupito mā tvaṃ daṇḍaṃ nipātayeḥ
 39 evam astv iti tenāsau mṛgendreṇābhipūjitaḥ
     prāptavān matisācivyaṃ gomāyur vyāghrayonitaḥ
 40 taṃ tathā satkṛtaṃ dṛṣṭvā yujyamānaṃ ca karmaṇi
     prādviṣan kṛtasaṃghātāḥ pūrvabhṛtyā muhur muhuḥ
 41 mitra buddhyā ca gomāyuṃ sāntvayitvā praveśya ca
     doṣeṣu samatāṃ netum aicchann aśubha buddhayaḥ
 42 anyathā hy ucitāḥ pūrvaṃ paradravyāpahāriṇaḥ
     aśaktāḥ kiṃ cid ādātuṃ dravyaṃ gomāyuyantritāḥ
 43 vyutthānaṃ cātra kāṅkṣadbhiḥ kathābhiḥ pravilobhyate
     dhanena mahatā caiva buddhir asya vilobhyate
 44 na cāpi sa mahāprājñas tasmād dhairyāc cacāla ha
     athāsya samayaṃ kṛtvā vināśāya sthitāḥ pare
 45 īpsitaṃ ca mṛgendrasya māṃsaṃ yat tatra saṃskṛtam
     apanīya svayaṃ tad dhi tair nyastaṃ tasya veśmani
 46 yadarthaṃ cāpy apahṛtaṃ yena yac caiva mantritam
     tasya tad viditaṃ sarvaṃ kāraṇārthaṃ ca marṣitam
 47 samayo 'yaṃ kṛtas tena sācivyam upagacchatā
     nopaghātas tvayā grāhyo rājan maitrīm ihecchatā
 48 bhojane copahartavye tan māṃsaṃ na sma dṛśyate
     mṛgarājena cājñaptaṃ mṛgyatāṃ cora ity uta
 49 kṛtakaiś cāpi tan māṃsaṃ mṛgendrāyopavarṇitam
     sacivenopanītaṃ te viduṣā prājñamānina
 50 saroṣas tv atha śārdūlaḥ śrutvā gomāyucāpalam
     babhūvāmarṣito rājā vadhaṃ cāsyābhyarocayat
 51 chidraṃ tu tasya tad dṛṣṭvā procus te pūrvamantriṇaḥ
     sarveṣām eva so 'smākaṃ vṛtti bhaṅgeṣu vartate
 52 idaṃ cāsyedṛśaṃ karma vāllabhyena tu rakṣyate
     śrutaś ca svāminā pūrvaṃ yādṛśo naiva tādṛśaḥ
 53 vān mātreṇaiva dharmiṣṭhaḥ svabhāvena tu dāruṇaḥ
     dharmac chadmā hy ayaṃ pāpo vṛthācāra parigrahaḥ
     kāryārthaṃ bhojanārtheṣu vrateṣu kṛtavāñ śramam
 54 māṃsāpanayanaṃ jñātvā vyāghras teṣāṃ tu tad vacaḥ
     ājñāpayām āsa tadā gomāyur vadhyatām iti
 55 śārdūlavacanaṃ śrutvā śārdūlajananī tataḥ
     mṛgarājaṃ hitair vākyaiḥ saṃbodhayitum āgamat
 56 putra naitat tvayā grāhyaṃ kapaṭārambha saṃvṛtam
     karmasaṃgharṣajair doṣair duṣyaty aśucibhiḥ śuciḥ
 57 nocchritaṃ sahate kaś cit prakriyā vairakārikā
     śucer api hi yuktasya doṣa eva nipātyate
 58 lubdhānāṃ śucayo dveṣyāḥ kātarāṇāṃ tarasvinaḥ
     mūrkhāṇāṃ paṇḍitā dveṣyā daridrāṇāṃ mahādhanāḥ
     adhārmikāṇāṃ dharmiṣṭhā virūpāṇāṃ surūpakāḥ
 59 bahavaḥ paṇḍitā lubdhāḥ sarve māyopajīvinaḥ
     kuryur doṣam adoṣasya bṛhaspatimater api
 60 śūnyāt tac ca gṛhān māṃsaṃ yad adyāpahṛtaṃ tava
     necchate dīyamānaṃ ca sādhu tāvad vimṛśyatām
 61 asatyāḥ satyasaṃkāśāḥ satyāś cāsatya darśinaḥ
     dṛśyante vidhinā bhāvās teṣu yuktaṃ parīkṣaṇam
 62 talavad dṛśyate vyoma khadyoto havyavāḍ iva
     na caivāsti talaṃ vyomni na khadyote hutāśanaḥ
 63 tasmāt pratyakṣadṛṣṭo 'pi yuktam arthaḥ parīkṣitum
     parīkṣya jñāpayan hy arthān na paścāt paritapyate
 64 na duṣkaram idaṃ putra yat prabhur ghātayet param
     ślāghanīyā ca varyā ca loke prabhavatāṃ kṣamā
 65 sthāpito 'yaṃ putra tvayā sāmanteṣv adhi viśrutaḥ
     duḥkhenāsādyate pātraṃ dhāryatām eṣa te suhṛt
 66 dūṣitaṃ paradoṣair hi gṛhṇīte yo 'nyathā śucim
     svayaṃ saṃdūṣitāmātyaḥ kṣipram eva vinaśyati
 67 tasmād athāri saṃghātād gomāyoḥ kaś cid āgataḥ
     dharmātmā tena cākhyātaṃ yathaitat kapaṭaṃ kṛtam
 68 tato vijñāta cāritraḥ satkṛtya sa vimokṣitaḥ
     pariṣvaktaś ca sa snehaṃ mṛgendreṇa punaḥ punaḥ
 69 anujñāpya mṛgendraṃ tu gomāyur nītiśāstravit
     tenāmarṣeṇa saṃtaptaḥ prāyam āsitum aicchata
 70 śārdūlas tatra gomāyuṃ snehāt prasruta locanaḥ
     avārayat sa dharmiṣṭhaṃ pūjayā pratipūjayan
 71 taṃ sa gomāyur ālokya snehād āgatasaṃbhramam
     babhāṣe praṇato vākyaṃ bāṣpagadgadayā girā
 72 pūjito 'haṃ tvayā pūrvaṃ paścāc caiva vimānitaḥ
     pareṣām āspadaṃ nīto vastuṃ nārhāmy ahaṃ tvayi
 73 svasaṃtuṣṭāś cyutāḥ sthānān mānāt patyavaropitāḥ
     svayaṃ copahṛtā bhṛtyā ye cāpy upahṛtāḥ paraiḥ
 74 parikṣīṇāś ca lubdhāś ca krūrāḥ kārābhitāpitāḥ
     hṛtasvā mānino ye ca tyaktopāttā mahepsavaḥ
 75 saṃtāpitāś ca ye ke cid vyasanauga pratīkṣiṇaḥ
     antarhitāḥ sopahitāḥ sarve te parasādhanāḥ
 76 avamānena yuktasya sthāpitasya ca me punaḥ
     kathaṃ yāsyasi viśvāsam aham eṣyāmi vā punaḥ
 77 samartha iti saṃgṛhya sthāpayitvā parīkṣya ca
     kṛtaṃ ca samayaṃ bhittvā tvayāham avamānitaḥ
 78 prathamaṃ yaḥ samākhyātaḥ śīlavān iti saṃsadi
     na vācyaṃ tasya vaiguṇyaṃ pratijñāṃ parirakṣatā
 79 evaṃ cāvamatasyeha viśvāsaṃ kiṃ prayāsyasi
     tvayi caiva hy aviśvāse mamodvego bhaviṣyati
 80 śaṅkitas tvam ahaṃ bhītaḥ pare chindrānudarśinaḥ
     asnigdhāś caiva dustoṣāḥ karma caitad bahuc chalam
 81 duḥkhena śleṣyate bhinnaṃ śliṣṭaṃ duḥkhena bhidyate
     bhinnaśliṣṭā tu yā prītir na sā snehena vartate
 82 kaś cid eva hi bhītas tu dṛśyate na parātmanoḥ
     kāryāpekṣā hi vartante bhāvāḥ snigdhās tu durlabhāḥ
 83 suduḥkhaṃ puruṣajñānaṃ cittaṃ hy eṣāṃ calācalam
     samartho vāpy aśakto vā śateṣv eko 'dhigamyate
 84 akasmāt prakriyā nṝṇām akasmāc cāpakarṣaṇam
     śubhāśubhe mahattvaṃ ca prakartuṃ buddhilāghavāt
 85 evaṃ bahuvidhaṃ sāntvam uktvā dharmārthahetumat
     prasādayitvā rājānaṃ gomāyur vanam abhyagāt
 86 agṛhyānunayaṃ tasya mṛgendrasya sa buddhimān
     gomāyuḥ prāyam āsīnas tyaktva dehaṃ divaṃ yayau

SECTION CXII

"Yudhishthira said, 'What acts should be done by a king, and what are those acts by doing which a king may become happy? Tell me this in detail, O thou that art the foremost of all persons acquainted with duties.'
"Bhishma said, 'I shall tell thee what thou wishest to know. Listen to the settled truth about what should be done in this world by a king and what those acts are by doing which a king may become happy. A king should not behave after the manner disclosed in the high history of a camel of which we have heard. Listen to that history then, O Yudhishthira! There was, in the Krita age, a huge camel who had recollection of all the acts of his former life. Observing the most rigid vows, that camel practised very severe austerities in the forest. Towards the conclusion of his penances, the puissant Brahman became gratified with him. The Grandsire, therefore, desired to grant him boons.'
"The camel said, 'Let my neck, O holy one, become long through thy grace, so that, O puissant lord, I may be able to seize any food that may lie even at the end of even a hundred Yojanas.' The high-souled giver of boons said, 'Let it be so.' The camel then, having obtained the boon, returned to his own forest. The foolish animal, from the day of obtaining the boon, became idle. Indeed, the wretch, stupefied by fate, did not from that day go out for grazing. One day, while extending his long neck of a hundred Yojanas, the animal was engaged in picking his food without any labour, a great storm arose. The camel, placing his head and a portion of the neck within the cave of a mountain, resolved to wait till the storm would be over. Meanwhile it began to pour in torrents, deluging the whole earth. A jackal, with his wife, drenched by the rain and shivering with cold, dragged himself with difficulty towards that very cave and entered it quickly for shelter. Living as he did upon meat, and exceedingly hungry and tired as he was, O bull of Bharata's race, the jackal, seeing the camel's neck, began to eat as much of it as he could. The camel, when he perceived that his neck was being eaten, strove in sorrow to shorten it. But as he moved it up and down, the jackal and his wife, without losing their hold of it, continued to eat it away. Within a short time the camel was deprived of life. The jackal then, having (thus) slain and eaten the camel, came out of the cave after the storm and shower had ceased. Thus did that foolish camel meet with his death. Behold, what a great evil followed in the train of idleness. As regards thyself, avoiding idleness and restraining thy senses, do everything in the world with proper means. Manu himself has said that victory depends upon intelligence. All acts that are accomplished with the aid of intelligence are regarded as the foremost, those achieved with the aid of arms are middling, those achieved with the aid of feet are inferior,
p. 247
while those done by carrying loads are the lowest. If the king is clever in the transaction of business and restrains his senses, his kingdom endures. Manu himself has said that it is with the aid of the intelligence that an ambitious person succeeds in achieving victories. In this world, O Yudhishthira, they who listen to wise counsels that are not generally known, that are, O sinless one, possessed of allies, and that act after proper scrutiny, succeed in achieving all their objects. A person possessed of such aids succeeds in ruling the entire earth. O thou that art possessed of prowess like that of Indra himself, this has been said by wise men of ancient times conversant with the ordinances laid down in the scriptures. I, also, with sight directed to the scriptures, have said the same to thee. Exercising thy intelligence, do thou act in this world, O king!'"

 

 

Book 12
Chapter 113

 

 

 

1 [y]
      kiṃ pārthivena kartavyaṃ kiṃ ca kṛtvā sukhī bhavet
      tan mamācakṣva tattvena sarvaṃ dharmabhṛtāṃ vara
  2 [bh]
      hanta te 'haṃ pravakṣyāmi śṛṇu kāryaika niścayam
      yathā rājñeha kartavyaṃ yac ca kṛtvā sukhī bhavet
  3 na tv evaṃ vartitavyaṃ sma yathedam anuśuśrumaḥ
      uṣṭrasya sumahad vṛttaṃ tan nibodha yudhiṣṭhira
  4 jātismaro mahān uṣṭraḥ prājāpatya yugodbhavaḥ
      tapaḥ sumahad ātiṣṭhad araṇye saṃśitavrataḥ
  5 tapasas tasya cānte vai prītimān abhavat prabhuḥ
      vareṇa chandayām āsa tataś cainaṃ pitāmahaḥ
  6 [u]
      bhagavaṃs tvatprasādān me dīrghā prīvā bhaved iyam
      yojanānāṃ śataṃ sāgraṃ yā gacchec carituṃ vibho
  7 [bh]
      evam astv iti coktaḥ sa varadena mahātmanā
      pratilabhya varaṃ śreṣṭhaṃ yayāv uṣṭraḥ svakaṃ vanam
  8 sa cakāra tad ālasyaṃ varadānāt sa durmatiḥ
      na caicchac carituṃ gantuṃ durātmā kālamohitaḥ
  9 sa kadā cit prasāryaivaṃ tāṃ grīvāṃ śatayojanām
      cacārāśrānta hṛdayo vātaś cāgāt tato mahān
  10 sa guhāyāṃ śirogrīvaṃ nidhāya paśur ātmanaḥ
     āstātha varṣam abhyāgāt sumahat plāvayaj jagat
 11 atha śītaparītāṅgo jambukaḥ kṣucchramānvitaḥ
     sadāras tāṃ guhām āśu praviveśa jalārditaḥ
 12 sa dṛṣṭvā māṃsajīvī tu subhṛśaṃ kṣucchramānvitaḥ
     abhakṣayat tato grīvām uṣṭrasya bharatarṣabha
 13 yadyā tv abudhyatātmānaṃ bhakṣyamāṇaṃ sa vai paśuḥ
     tadā saṃkocane yatnam akarod bhṛśaduḥkhitaḥ
 14 yāvad ūrdhvam adhaś caiva prīvāṃ saṃkṣipate paśuḥ
     tāvat tena sadāreṇa jambukena sa bhakṣitaḥ
 15 sa hatvā bhakṣayitvā ca jambukoṣṭraṃ tatas tadā
     vigate vātavarṣe ca niścakrāma guhā mukhāt
 16 evaṃ durbuddhinā prāptam uṣṭreṇa nidhanaṃ tadā
     ālasyasya kramāt paśya mahad doṣam upāgatam
 17 tvam apy etaṃ vidhiṃ tyaktvā yogena niyatendriyaḥ
     vartasva buddhimūlaṃ hi vijayaṃ manur abravīt
 18 buddhiśreṣṭhāni karmāṇi bāhumadhyāni bhārata
     tāni jaṅghā jaghanyāni bhārapratyavarāṇi ca
 19 rājyaṃ tiṣṭhati dakṣasya saṃgṛhītendriyasya ca
     guptamantraśrutavataḥ susahāyasya cānagha
 20 parīkṣya kāriṇo 'rthāś ca tiṣṭhantīha yudhiṣṭhira
     sahāyayuktena mahīkṛtsnā śakyā praśāsitum
 21 idaṃ hi sadbhiḥ kathitaṃ vidhijñaiḥ; purā mahendrapratimaprabhāva
     mayāpi coktaṃ tava śāstradṛṣṭyā; tvam atra yuktaḥ pracarasva rājan

SECTION CXIII

"Yudhishthira said, 'Tell me O bull of Bharata's race, how a king, without the usual aids, having obtained a kingdom that is so precious a possession, behave himself towards a powerful foe.'
"Bhishma said, In this connection is cited the old story of the discourse between the Ocean and the Rivers. In days of old, eternal Ocean, that lord of Rivers, that refuge of the foes of the celestials, asked all the Rivers for resolving this doubt that had arisen in his mind.'
"The Ocean said, 'Ye Rivers, I see that all of you, with your full currents, bring away trees of large trunks, tearing them off with their roots and branches. Ye do not, however, ever bring to me a cane. The canes that grow on your banks are of mean stems and destitute of strength. Do you refuse to wash them down through contempt, or are they of any use to you? I desire, therefore, to hear what the motive is that inspires all of you. Indeed, why is it that canes are not washed down by any of you, uprooted from the banks where they grow?' Thus addressed, the River Ganga, replied unto Ocean, that lord of all Rivers, in these words of grave import, fraught with reason, and, therefore, acceptable to all.'
"Ganga said, 'Trees stand in one and the same place and are unyielding in respect of the spot where they stand. In consequence of this disposition of theirs to resist our currents, they are obliged to leave the place of their growth. Canes, however, act differently. The cane, beholding the advancing current, bends to it. The others do not act in that way. After the current has passed away, the cane resumes its former posture. The cane knows the virtues of Time and opportunity. It is docile and obedient. It is yielding, without being stiff. For these reasons, it stands where it grows, without having to come with us. Those plants, trees, and creepers that bend and rise before the force of wind and water, have never to suffer discomfiture (by being taken up by the roots).'
p. 248
"Bhishma continued, 'That person who does not yield to the power of a foe that has advanced in might and that is competent to imprison or kill, soon meets with destruction. 1 That man of wisdom who acts after ascertaining fully the strength and weakness, the might and energy, of himself and his foe, has never to suffer discomfiture. An intelligent man, therefore, when he sees his enemy to be more powerful than himself, should adopt the behaviour of the cane. That is an indication of wisdom.'"

 

 

Book 12
Chapter 114

 1 [y]
      rājā rājyam anuprāpya durbalo bharatarṣabha
      amitrasyātivṛddhasya kathaṃ tiṣṭhed asādhanaḥ
  2 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      saritāṃ caiva saṃvādaṃ sāgarasya ca bhārata
  3 surārinilayaḥ śaśvat sāgaraḥ saritāṃ patiḥ
      papraccha saritaḥ sarvāḥ saṃśayaṃ jātam ātmanaḥ
  4 sa mūlaśākhān paśyāmi nihatāṃś chāyino drumān
      yuṣpābhir iha pūrṇābhir anyāṃs tatra na vetasam
  5 akāyaś cālpasāraś ca vetasaḥ kūlajaś ca vaḥ
      avajñāya na śakyo vā kiṃ cid vā tena vaḥ kṛtam
  6 tad ahaṃ śrotum icchāmi sarvāsām eva vo matam
      yathā kūlāni cemāni bhittvā nānīyate vaśam
  7 tataḥ prāha nadī gaṅgā vākyam uttaram arthavat
      hetumad grāhakaṃ caiva sāgaraṃ saritāṃ patim
  8 tiṣṭhanty ete yathāsthānaṃ nagā hy ekaniketanāḥ
      tatas tyajanti tat sthānaṃ prātilomyād acetasaḥ
  9 vetaso vegam āyāntaṃ dṛṣṭvā namati netaraḥ
      sa ca vege 'bhyatikrānte sthānam āsādya tiṣṭhati
  10 kālajñaḥ samayajñaś ca sadā vaśyaś ca no drumaḥ
     anulomas tathāstabdhas tena nābhyeti vetasaḥ
 11 mārutodaka vegena ye namanty unnamanti ca
     oṣadhyaḥ pādapā gulmā na te yānti parābhavam
 12 yo hi śatror vivṛddhasya prabhor vadhavināśane
     pūrvaṃ na sahate vegaṃ kṣipram eva sa naśyati
 13 sārāsāraṃ balaṃ vīryam ātmano dviṣataś ca yaḥ
     jānan vicarati prājño na sa yāti parābhavam
 14 evam eva yadā vidvān manyetātibalaṃ ripum
     saṃśrayed vaitasīṃ vṛttim evaṃ prajñāna lakṣaṇam

 

SECTION CXIV

"Yudhishthira said, 'How, O Bharata, should a learned man adorned with modesty behave, O chastiser of foes, when assailed with harsh speeches in the midst of assemblies by an ignorant person swelling with conceit?' 2
"Bhishma said, 'Listen, O lord of earth, how the subject has been treated of (in the scriptures), how a person of good soul should endure in this world the abusive speeches of persons of little intelligence. If a person, when abused by another, do not yield to wrath, he is then sure to take away (the merit of) all the good deeds that have been done by the abuser. The endurer, in such a case, communicates the demerit of all his own bad acts to the person who under the influence of wrath indulges in abuse. An intelligent man should disregard an abusive language who resembles, after all, only a Tittibha uttering dissonant cries. 3 One who yields to hate is said to live in vain. A fool may often be heard to say, 'Such a respectable man was addressed by me in such words amid such an assembly of men,' and to even boast of that wicked act. He would add, 'Abused by me, the man remained silent as if dead with shame. Even thus does a shameless man boast of an act about which no one should boast. Such a wretch among men should carefully be disregarded. The man of wisdom should endure everything that such a person of little intelligence may say. What can a vulgar fellow do by either his praise or his blame? He is even like a crow that caws uselessly in the woods. If those who accuse others by only their words could establish those accusations by such means, then, perhaps, their words would have been regarded to be of some value. As a fact, however, these words are as effective as those uttered by fools invoking death upon them with whom they quarrel. 4 That man simply proclaims his bastardy who indulges in such conduct and words. Indeed, he is even like a peacock that
p. 249
dances while showing such a part of his body as should be ever concealed from the view. 1 A person of pure conduct should never even speak with that wight of sinful conduct who does not scruple to utter anything or do anything. That man who speak of one's merits when one's eye is upon him and who speaks ill of one when one's eye is withdrawn from him, is really like a dog. Such a person loses all his regions in heaven and the fruits of any knowledge and virtue that he may have. 2 The man who speaks ill of one when one's eye is not upon him, loses without delay the fruits of all his libations on fire and of the gifts he may make unto even a hundred persons. A man of wisdom, therefore, should unhesitatingly avoid a person of such sinful heart who deserves to be avoided by all honest men, as he would avoid the flesh of the dog. That wicked-souled wretch who proclaims the faults of a high-souled person, really publishes (by that act) his own evil nature even as a snake displays his hood (when interfered with by others). The man of sense who seeks to counteract such a back-biter ever engaged in an occupation congenial to himself, finds himself in the painful condition of a stupid ass sunk in a heap of ashes. A man who is ever engaged in speaking ill of others should be avoided like a furious wolf, or an infuriated elephant roaring in madness, or a fierce dog. Fie on that sinful wretch who has betaken himself to the path of the foolish and has fallen away from all wholesome restraints and modesty, who is always engaged in doing what is injurious to others, and who is regardless of his own prosperity. If an honest man wishes to exchange words with such wretches when they seek to humiliate him, he should be counselled in these words: Do not suffer thyself to be afflicted. A wordy encounter between a high and a low person is always disapproved by persons of tranquil intelligence. A slanderous wretch, when enraged, may strike another with his palms, or throw dust or chaff at another, or frighten another by showing or grinding his teeth. All this is well known. That man who endures the reproaches and slanders of wicked-souled wights uttered in assemblies, or who reads frequently these instructions, never suffers any pain occasioned by speech.'

Footnotes

248:2 Mridustikshnena is better than Mridutikshnena.
248:3 A bird that is identified by Dr. Wilson with the Parra Jacana.
248:4 In India, the commonest form of verbal abuse among ignorant men and women is 'Do thou meet with death,' or, 'Go thou to Yama's house.' What Bhishma says is that as these words are uttered in vain, even so the verbal accusations of wicked men prove perfectly abortive.
249:1 The Burdwan Pundits have totally misunderstood the first line of this verse. K.P. Singha has rendered it correctly.
249:2 A dog is an unclean animal in Hindu estimation.

 

Book 12
Chapter 115

 

 

1 [y]
      vidvān mūrkha pragalbhena mṛdus tīkṣṇena bhārata
      ākruśyamānaḥ sadasi kathaṃ kuryād ariṃdama
  2 [bh]
      śrūyatāṃ pṛthivīpāla yathaiṣo 'rtho 'nugīyate
      sadā sucetāḥ sahate narasyehālpa cetasaḥ
  3 aruṣyan kruśyamānasya sukṛtaṃ nāma vindati
      duṣkṛtaṃ cātmano marṣī ruṣyaty evāpamārṣṭi vai
  4 ṭiṭṭibhaṃ tam upekṣeta vāśamānam ivāturam
      lokavidveṣam āpanno niṣphalaṃ pratipadyate
  5 iti sa ślāghate nityaṃ tena pāpena karmaṇā
      idam ukto mayā kaś cit saṃmato janasaṃsadi
      sa tatra vrīḍitaḥ śuṣko mṛtakalpo 'vatiṣṭhati
  6 ślāghann aślāghanīyena karmaṇā nirapatrapaḥ
      upekṣitavyo dāntena tādṛśaḥ puruṣādhamaḥ
  7 yad yad brūyād alpamatis tat tad asya sahet sadā
      prākṛto hi praśaṃsan vā nindan vā kiṃ kariṣyati
      vane kāka ivābuddhir vāśamāno nirarthakam
  8 yadi vāgbhiḥ prayogaḥ syāt prayoge pāpakarmaṇaḥ
      vāg evārtho bhavet tasya na hy evārtho jighāṃsataḥ
  9 niṣekaṃ viparītaṃ sa ācaṣṭe vṛttaceṣṭayā
      mayūra iva kaupīnaṃ nṛtyan saṃdarśayann iva
  10 yasyāvācyaṃ na loke 'sti nākāryaṃ vāpi kiṃ cana
     vācanṃ tena na saṃdadhyāc chuciḥ saṃkliṣṭakarmaṇā
 11 pratyakṣaṃ guṇavādī yaḥ parokṣaṃ tu vinindakaḥ
     sa mānavaḥ śvaval loke naṣṭalokaparāyaṇaḥ
 12 tādṛg janaśatasyāpi yad dadāti juhoti ca
     parokṣeṇāpavādena tan nāśayati sa kṣaṇāt
 13 tasmāt prājño naraḥ sadyas tādṛśaṃ pāpacetasam
     varjayet sādhubhir varjyaṃ sārameyāmiṣaṃ yathā
 14 parivādaṃ bruvāṇo hi durātmā vai mahātmane
     prakāśayati doṣān svān sarpaḥ phaṇam ivocchritam
 15 taṃ svakarmāṇi kurvāṇaṃ prati kartuṃ ya icchati
     bhasma kūṭa ivābuddhiḥ kharo rajasi majjati
 16 manuṣyaśālā vṛkam apraśāntaṃ; janāpavāde satataṃ niviṣṭam
     mātaṅgam unmattam ivonnadantaṃ; tyajeta taṃ śvānam ivātiraudram
 17 adhīra juṣṭe pathi vartamānaṃ; damād apetaṃ vinayāc ca pāpam
     arivrataṃ nityam abhūti kāmaṃ; dhig astu taṃ pāpamatiṃ manuṣyam
 18 pratyucyamānas tu hi bhūya ebhir; niśāmya mā bhūs tvam athārtarūpaḥ
     uccasya nīcena hi saṃprayogaṃ; vigarhayanti sthirabuddhayo ye
 19 ṛddho daśārdhena hi tāḍayed vā; sa pāṃsubhir vāpakiret tuṣair vā
     vivṛtya dantāś ca vibhīṣayed vā; siddhaṃ hi mūrkhe kupite nṛśaṃse
 20 vigarhaṇāṃ paramadurātmanā kṛtāṃ; saheta yaḥ saṃsadi durjanān naraḥ
     paṭhed idaṃ cāpi nidarśanaṃ sadā; na vānmayaṃ sa labhati kiṃ cid apriyam

SECTION CXV

"Yudhishthira said, 'O grandsire, O thou that art possessed of great wisdom, I have one great doubt that perplexes me. Thou shouldst, O king, resolve it. Thou art an advancer of our family. Thou hast discoursed to us upon the slanderous speeches uttered by wicked-souled wretches of bad conduct. I desire, however, to question thee further. That which is beneficial to a
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kingdom, that which is productive of the happiness of the royal line, that which is productive of good and advancement in the future and the present, that which is good in respect of food and drink and as regards also the body, are topics upon which I wish thee to discourse. How should a king who has been placed on the throne and who continues to occupy it, surrounded by friends, ministers, and servants gratify his people. That king who, led away by his affections and predilections, becomes devoted to evil associates, and who pays court to wicked men in consequence of his being enthralled by his senses, finds all servants of good birth and blood disaffected towards him. Such a king never succeeds in obtaining those objects the accomplishment of which depends upon one's having a number of good servants about him. It behoveth thee that art equal to Vrihaspati himself in intelligence to discourse to me upon these duties of kings which are difficult to be ascertained and thereby remove my doubts. Thou, O tiger among men, art ever engaged in accomplishing the good of our race. For this reason thou always discoursest to us on the duties of king-craft. Kshatri (Vidura) also, possessed of great wisdom, always gives us valuable instruction. Hearing instructions from thee that are productive of good to our race and kingdom, I shall be able to pass my days in happiness like a person gratified with having quaffed the deathless Amrita. What classes of servants are to be regarded as inferior and what is possessed of every accomplishment? Aided by what class of servants or by servants of what kind of birth, is it advisable to discharge the duties of ruling? If the king choose to act alone and without servants, he can never succeed in protecting his people. All persons, however, of high birth covet the acquisition of sovereignty.'
"Bhishma said, 'The king, O Bharata, cannot alone rule his kingdom. Without servants to aid him, he cannot succeed in accomplishing any object. Even if he succeeds in gaining any object, he cannot (if alone), retain it. That king whose servants are all possessed of knowledge and wisdom, who are all devoted to the good of their master, and who are of high birth and tranquil disposition, succeeds in enjoying the happiness connected with sovereignty. That king whose ministers are all well born, incapable of being weaned away from him (by means of bribes and other influences), who always live with him, who are engaged in giving advice to their master, who are possessed of wisdom and goodness, who have a knowledge of the relations of things, who can provide for future events and contingencies, who have a good knowledge of the virtues of time, and who never grieve for what is past, succeeds in enjoying the happiness that attaches to sovereignty. That king whose servants share with him his griefs and joys, who always do what is agreeable to him, who always direct their attention to the accomplishment of their master's objects, and all of whom are faithful, succeeds in enjoying the happiness that attaches to sovereignty. The king whose subjects are always cheerful, and high minded, and who always tread in the path of the righteousness, succeeds in enjoying the happiness attached to sovereignty. He is the best of kings all the sources of whose income are managed and supervised by contented and trustworthy men well acquainted with the means of increasing the finances. That king succeeds
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in obtaining affluence and great merit whose repositories and barns are supervised by incorruptible, trust-worthy, devoted, and uncovetous servants always bent upon gathering. That king in whose city justice is administered properly with the result of such administration leading to the well known results of fining the plaintiff or the defendant if his case is untrue, and in which criminal laws are administered even after the manner of Sankha and Likhita, succeeds in earning the merit that attaches to sovereignty. That king who attaches his subjects to himself by kindness, who is conversant with the duties of kings, and who attends to the aggregate of six. succeeds in earning the merit that attaches to sovereignty.'"

 

 

Book 12
Chapter 116

 

  1 [y]
      pitāmaha mahāprājña saṃśayo me mahān ayan
      sac chettavyas tvayā rājan bhavān kulakaro hi naḥ
  2 puruṣāṇām ayaṃ tāta durvṛttānāṃ durātmanām
      kathito vākyasaṃcāras tato vijñāpayāmi te
  3 yad dhitaṃ rājyatantrasya kulasya ca sukhodayam
      āyatyāṃ ca tadātve ca kṣemavṛddhi karaṃ ca yat
  4 putrapautrābhirāmaṃ ca rāṣṭravṛddhi karaṃ ca yat
      annapāne śarīre ca hitaṃ yat tad bravīhi me
  5 abhiṣikto hi yo rājā rājyastho mitra saṃvṛtaḥ
      asuhṛt samupeto vā sa kathaṃ rañjayet prajāḥ
  6 yo hy asat pragraha ratiḥ sneharāgabalāt kṛtaḥ
      indriyāṇām anīśatvād asaj janabubhūṣakaḥ
  7 tasya bhṛtyā viguṇatāṃ yānti sarve kulodgatāḥ
      na ca bhṛtyaphalair arthaiḥ sa rājā saṃprayujyate
  8 etān me saṃśayasthasya rājadharmān sudurlabhān
      bṛhaspatisamo budhyā bhavāñ śaṃsitum arhati
  9 śaṃsitā puruṣavyāghra tvaṃ naḥ kulahite rataḥ
      kṣattā caiva paṭu prajño yo naḥ śaṃsati sarvadā
  10 tvattaḥ kulahitaṃ vākyaṃ śrutvā rājyahitodayam
     amṛtasyāvyayasyeva tṛptaḥ svapsyāmy ahaṃ sukham
 11 kīdṛṣāḥ saṃnikarṣasthā bhṛtyāḥ syur vā guṇānvitāḥ
     kīdṛśaiḥ kiṃ kulīnair vā saha yātrā vidhīyate
 12 na hy eko bhṛtyarahito rājā bhavati rakṣitā
     rājyaṃ cedaṃ janaḥ sarvas tat kulīno 'bhiśaṃsati
 13 na hi praśāstuṃ rājyaṃ hi śakyam ekena bhārata
     asahāyavatā tāta naivārthāḥ ke cid apy uta
     labdhuṃ labdhvā cāpi sadā rakṣituṃ bharatarṣabha
 14 [bh]
     yasya bhṛtyajanaḥ sarvo jñānavijñānakovidaḥ
     hitaiṣī kulajaḥ snigdhaḥ sa rājyaphalam aśnute
 15 mantriṇo yasya kulajā asaṃhāryāḥ sahoṣitāḥ
     nṛpater matidāḥ santi saṃbandha jñānakovidāḥ
 16 anāgatavidhātāraḥ kālajñānaviśāradāḥ
     atikrāntam aśocantaḥ sa rājyaphalam aśnute
 17 samaduḥkhasukhā yasya sahāyāḥ satyakāriṇaḥ
     arthacintāparā yasya sa rājyaphalam aśnute
 18 yasya nārto janapadaḥ saṃnikarṣa gataḥ sadā
     akṣudraḥ satpathālambī sa rājyaphalabhāg bhavet
 19 kośākṣa paṭalaṃ yasya kośavṛddhi karair janaiḥ
     āptais tuṣṭaiś ca satataṃ dhāryate sa nṛpottamaḥ
 20 koṣṭhāgāram asaṃhāryair āptaiḥ saṃcayatatparaiḥ
     pātrabhūtair alubdhaiś ca pālyamānaṃ guṇī bhavet
 21 vyavahāraś ca nagare yasya karmaphalodayaḥ
     dṛśyate śaṅkhalikhitaḥ sa dharmaphalabhāg bhavet
 22 saṃgṛhītamanuṣyaś ca yo rājā rājadharmavit
     ṣaḍ vargaṃ pratigṛhṇan sa dharmāt phalam upāśnute

 

SECTION CXVI

"Bhishma said, 'In this connection is cited the following history of olden times. That history is regarded as a high precedent amongst good and wise men. That history has connection with the present topic. I heard it in the hermitage of Rama, the son of Jamadagni, recited by many foremost of Rishis. In a certain large forest uninhabited by human beings, there lived an ascetic upon fruit and roots observing rigid vows, and with his senses under control. Observant also of stringent regulations and self-restraint, of tranquil and pure soul, always attentive to Vedic recitations, and of heart cleansed by fasts, he adopted a life of goodness towards all creatures. Possessed of great intelligence, as he sat on his seat, the goodness of his behaviour having been known to all the creatures that lived in that forest, they used to approach him with affection. Fierce lions and tigers, infuriated elephants of huge size, leopards, rhinoceroses, bears, and other animals of fierce aspect, subsisting upon blood, used to come to the Rishi and address him the usual questions of polite enquiry. Indeed, all of them behaved towards him like disciples and slaves and always did unto him what was agreeable. Coming to him they addressed the usual enquiries, and then went away to their respective quarters. One domestic animal, however, lived there permanently, never leaving the Muni at any time. He was devoted to the sage and exceedingly attached to him. Weak and emaciated with fasts, he subsisted upon fruit and roots and water, and was tranquil and Of inoffensive aspect. Lying at the feet of that high-souled Rishi as the latter sat, the dog, with a heart like that of a human being, became exceedingly attached to him in consequence of the affection with which he was treated. One day a leopard of great strength came there, subsisting upon blood. Of a cruel disposition and always filled with delight at the prospect of prey, the fierce animal looked like a second Yama. Licking the corners of his mouth With the tongue, and lashing his tail furiously, the leopard came there, hungry and thirsty, with wide open jaws, desirous of seizing the dog as his prey. Beholding that fierce beast coming, O king, the dog, in fear of his life, addressed
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the Muni in these words. Listen unto them, O monarch! 'O holy one, this leopard is a foe of the dogs. It wishes to slay me. O great sage, do thou act in such a way that all my fears from this animal may be dispelled through thy grace. O thou of mighty arms, without doubt thou art possessed of omniscience.' Acquainted with the thoughts of all creatures, the sage felt that the dog had ample cause for fear. Possessed of the six attributes and capable of reading the voices of all animals, the sage said the following words.'
"The sage said, 'Thou shalt have no fear of death from leopards any longer. Let thy natural form disappear and be thou a leopard, O son!' At these words, the dog was transformed into a leopard with skin bright as gold. With stripes on his body and with large teeth, thenceforth he began to live in that forest fearlessly. Meanwhile, the leopard, seeing before him an animal of his own species, immediately forsook all feelings of animosity towards it. Some time after, there came into the hermitage a fierce and hungry tiger with open mouth. Licking the corners of his mouth with the tongue, and eagerly desirous of drinking blood, that tiger began to approach towards the animal that had been transformed into a leopard. Beholding the hungry tiger of terrible teeth approach that forest, the (transformed) leopard sought the Rishi's protection for saving his life. The sage, who showed great affection for the leopard in consequence of the latter's living in the same place with him, forthwith transformed his leopard into a tiger powerful for all foes. The tiger seeing a beast of his own species did him no injury, O king. The dog, having in course of time been transformed into a powerful tiger subsisting upon flesh and blood, abstained from his former food which had consisted of fruit and roots. Indeed, from that time, O monarch, the transformed tiger lived, subsisting upon the other animals of the forest, like a true king of beasts.'

 

Book 12
Chapter 117

 

 

 1 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      nidarśana karaṃ loke sajjanācaritaṃ sadā
  2 asyaivārthasya sadṛśaṃ yac chrutaṃ me tapovane
      jāmadagnyasya rāmasya yad uktam ṛṣisattamaiḥ
  3 vane mahati kasmiṃś cid amanuṣyaniṣevite
      ṛṣir mūlaphalāhāro niyato niyatendriyaḥ
  4 dīkṣā damaparaḥ śāntaḥ svādhyāyaparamaḥ śuciḥ
      upavāsaviśuddhātmā satataṃ satpathe sthitaḥ
  5 tasya saṃdṛśya sadbhāvam upaviṣṭasya dhīmataḥ
      sarvasattvāḥ samīpasthā bhavanti vanacāriṇaḥ
  6 siṃhavyāghrāḥ sa śarabhā mattāś caiva mahāgajāḥ
      dvīpinaḥ khaṅga bhallūkā ye cānye bhīmadarśanāḥ
  7 te sukhapraśnadāḥ sarve bhavanti kṣatajāśanāḥ
      tasyarṣer śiṣyavac caiva nyag bhūtāḥ priyakāriṇaḥ
  8 dattvā ca te sukhapraśnaṃ sarve yānti yathāgatam
      grāmyas tv ekaḥ paśus tatra nājahāc chvā mahāmunim
  9 bhakto 'nuraktaḥ satatam upavāsakṛśo 'balaḥ
      phalamūlotkarāhāraḥ śāntaḥ śiṣṭākṛtir yathā
  10 tasyarṣer upaviṣṭasya pādamūle mahāmuneḥ
     manuṣyavad gato bhāvaḥ snehabaddho'bhavad bhṛśam
 11 tato 'bhyayān mahāvīryo dvīpī kṣatajabhojanaḥ
     śvārtham atyantasaṃduṣṭaḥ krūraḥ kāla ivāntakaḥ
 12 lelihyamānas tṛṣitaḥ pucchāsphoṭana tatparaḥ
     vyāditāsyaḥ kṣudhā bhagnaḥ prārthayānas tadāmiṣam
 13 taṃ dṛṣṭvā krūram āyāntaṃ jīvitārthī narādhipaḥ
     provāca śvā muniṃ tatra yat tac chṛṇu mahāmate
 14 śvaśatrur bhagavann atra dvīpī māṃ hantum icchati
     tvatprasādād bhayaṃ na syāt tasmān mama mahāmune
 15 [muni]
     na bhayaṃ dvīpinaḥ kāryaṃ mṛtyutas te kathaṃ cana
     eṣa śvarūparahito dvīpī bhavasi putraka
 16 [bh]
     tataḥ śvā dvīpitāṃ nīto jāmbūnadanibhākṛtiḥ
     citrāṅgo visphuran hṛṣṭo vane vasati nirbhayaḥ
 17 tato 'bhyayān mahāraudro vyāditāsyaḥ kṣudhānvitaḥ
     dvīpinaṃ lelihad vaktro vyāghro rudhiralālasaḥ
 18 vyāghraṃ dṛṣṭvā kṣudhā bhagnaṃ daṃṣṭriṇaṃ vanagocaram
     dvīpī jīvitarakṣārtham ṛṣiṃ śaraṇam eyivān
 19 tataḥ saṃvāsajaṃ sneham ṛṣiṇā kurvatā sadā
     sa dvīpī vyāghratāṃ nīto ripubhir balavattaraḥ
     tato dṛṣṭvā sa śārdūlo nābhyahaṃs taṃ viśāṃ pate
 20 sa tu śvā vyāghratāṃ prāpya balavān piśitāśanaḥ
     na mūlaphalabhogeṣu spṛhām apy akarot tadā
 21 yathā mṛgapatir nityaṃ prakāṅkṣati vanaukasaḥ
     tathaiva sa mahārāja vyāghraḥ samabhavat tadā
 22 vyāghras tūṭaja mūlasthas tṛptaḥ supto hatair mṛgaiḥ
     nāgaś cāgāt tam uddeśaṃ matto megha ivotthitaḥ
 23 prabhinnakaraṭaḥ prāṃśuḥ padmī vitatamastakaḥ
     suviṣāṇo mahākāyo meghagambhīra nisvanaḥ
 24 taṃ dṛṣṭvā kuñjaraṃ mattam āyāntaṃ madagarvitam
     vyāghro hastibhayāt trastas tam ṛṣiṃ śaraṇaṃ yayau
 25 tato 'nayat kuñjaratāṃ taṃ vyāghram ṛṣisattamaḥ
     mahāmeghopamaṃ dṛṣṭvā taṃ sa bhīto 'bhavad gajaḥ
 26 tataḥ kamalaṣaṇḍāni śallakī gahanāni ca
     vyacarat sa mudā yuktaḥ padmareṇu vibhūṣitaḥ
 27 kadā cid ramamāṇasya hastinaḥ sumukhaṃ tadā
     ṛṣes tasyoṭajasthasya kālo 'gacchann niśā niśam
 28 athājagāma taṃ deśaṃ keṣarī keṣarāruṇaḥ
     girikandarajo bhīmaḥ siṃho nāgakulāntakaḥ
 29 taṃ dṛṣṭvā siṃham āyāntaṃ nāgaḥ siṃhabhayākulaḥ
     ṛṣiṃ śaraṇam āpede vepamāno bhayāturaḥ
 30 tataḥ sa siṃhatāṃ nīto nāgendro muninā tadā
     vanyaṃ nāgaṇayat siṃhaṃ tulyajātisamanvayāt
 31 dṛṣṭvā ca so 'naśat siṃho vanyo bhī sannavāgbalaḥ
     sa cāśrame 'vasat siṃhas tasminn eva vane sukhī
 32 na tv anye kṣudrapaśavas tapovananivāsinaḥ
     vyadṛśyanta bhayatrastā jīvitākāṅkṣiṇaḥ sadā
 33 kadā cit kālayogena sarvaprāṇi vihiṃsakaḥ
     balavān kṣatajāhāro nānā sattvabhayaṃkaraḥ
 34 aṣṭa pād ūrdhvacaraṇaḥ śarabho vanagocaraḥ
     taṃ siṃhaṃ hantum āgacchan munes tasya niveśanam
 35 taṃ muniḥ śarabhaṃ cakre balotkaṭam ariṃdama
     tataḥ sa śarabho vanyo muneḥ śarabham agrataḥ
     dṛṣṭvā balinam atyugraṃ drutaṃ saṃprādravad bhayāt
 36 sa evaṃ śarabhasthāne nyasto vai muninā tadā
     muneḥ pārśvagato nityaṃ śārabhyaṃ sukham āptavān
 37 tataḥ śarabhasaṃtrastāḥ sarve mṛgagaṇā vanāt
     diśaḥ saṃprādravan rājan bhayāj jīvitakāṅkṣiṇaḥ
 38 śarabho 'py atisaṃduṣṭo nityaṃ prāṇivadhe rataḥ
     phalamūlāśanaṃ śāntaṃ naicchat sa piśitāśanaḥ
 39 tato rudhiratarṣeṇa balinā śarabho 'nvitaḥ
     iyeṣa taṃ muniṃ hantum akṛtajñaḥ śvayonijaḥ
 40 tatas tena tapaḥ śaktyā vidito jñānacakṣuṣā
     vijñāya ca mahāprājño muniḥ śvānaṃ tam uktavān
 41 śvā tvaṃ dvīpitvam āpanno dvīpī vyāghratvam āgataḥ
     vyāghro nāgo madapaṭur nāgaḥ siṃhatvam āptavān
 42 siṃho 'tibalasaṃyukto bhūyaḥ śarabhatāṃ gataḥ
     mayā snehaparītena na vimṛṣṭaḥ kulānvayaḥ
 43 yasmād evam apāpaṃ māṃ pāpahiṃsitum ichasi
     tasmāt svayonim āpannaḥ śvaiva tvaṃ hi bhaviṣyasi
 44 tato munijanadveṣād duṣṭātmā śvā kṛto 'budhaḥ
     ṛṣiṇā śarabhaḥ śaptaḥ svaṃ rūpaṃ punar āptavān

SECTION CXVII

"Bhishma said, 'The dog transformed into a tiger, gratified with the flesh of slain beasts, slept at his ease. One day as he lay on the yard of the hermitage, an infuriated elephant came there, looking like a risen cloud. Of huge stature, with rent cheeks, having signs of the lotus on his body, and with broad frontal globes, the animal had long tusks and a voice deep as that of the clouds. Beholding that infuriated elephant, proud of his strength, approaching towards him, the tiger agitated with fear, sought the protection of the Rishi. That best of sages thereupon transformed the tiger into an elephant. The real elephant, seeing an individual of his own species, huge as mass of clouds, became terrified. The Rishi's elephant then, freckled with the dust of lotus filaments, dived delightfully into lakes overgrown with lotuses and wandered by their banks indented with rabbit holes. A considerable time elapsed in this way. One day as the elephant was cheerfully striding along the vicinity of the hermitage,
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there came before him unto that spot a maned lion born in a mountain cave and accustomed to slay elephants. Beholding the lion coming, the Rishi's elephant, from fear of life, began to tremble and sought the protection of the sage. The sage thereupon transformed that prince of elephants into a lion. As the wild lion was an animal of same species with himself, the Rishi's lion no longer feared him. On the other hand, the wild lion seeing a stronger beast of his own species before him, became terrified. The Rishi's lion began to dwell in that hermitage within the forest. Through fear of that animal, the other animals no longer ventured to approach the hermitage. Indeed, they all seemed to be inspired with fear about the safety of their lives. Some time after one day, a slayer of all animals, possessed of great strength inspiring all creatures with fright, having eight legs and eyes on the forehead, viz., a Sarabha, came to that spot. Indeed he came to that very hermitage for the object of slaying the Rishi's lion. Seeing this, the sage transformed his lion into a Sarabha of great strength. The wild Sarabha, beholding the Rishi's Sarabha before him to be fiercer and more powerful, quickly fled away, from that forest. Having been thus transformed into a Sarabha by the sage, the animal lived happily by the side of his transformer. All the animals then that dwelt in the vicinity became inspired with the fear of that Sarabha. Their fear and the desire of saving their lives led them all to fly away from that forest. Filled with delight, the Sarabha continued every day to slay animals for his food. Transformed into a carnivorous beast, he no longer affected fruit and roots upon which he had formerly lived. One day that ungrateful beast who had first been a dog but who was now transformed into a Sarabha, eagerly thirsting for blood, wished to slay the sage. The latter, by ascetic power, saw it all by his spiritual knowledge. Possessed of great wisdom, the sage, having ascertained the intentions of the beast, addressed him in these words.'
"The sage said, 'O dog, thou wert first transformed into a leopard. From a leopard thou wert then made a tiger. From a tiger thou wert next transformed into an elephant with the temporal juice trickling down thy cheeks. Thy next transformation was into a lion. From a mighty lion thou wert then transformed into a Sarabha. Filled with affection for thee, it was I that transformed thee into these diverse shapes. Thou didst not, and dost not, belong by birth, to any of those species. Since, however, O sinful wretch, thou desirest to stay me who have done thee no injury, thou shalt return to thy own species and be a dog again.' After this, that mean and foolish animal of wicked soul, transformed into a Sarabha once more assumed, in consequence of the Rishi's curse, his own proper form of a dog.'"

 

 

Book 12
Chapter 118

 

 

 1 [bh]
      sa śvā prakṛtim āpannaḥ paraṃ dainyam upāgamat
      ṛṣiṇā huṃkṛtaḥ pāpas tapovanabahiṣkṛtaḥ
  2 evaṃ rājñā matimatā viditvā śīlaśaucatām
      ārjavaṃ prakṛtiṃ sattvaṃ kulaṃ vṛttaṃ śrutaṃ damam
  3 anukrośaṃ balaṃ vīryaṃ bhāvaṃ saṃpraśamaṃ kṣamām
      bhṛtyā ye yatra yogyāḥ syus tatra sthāpyāḥ suśikṣitāḥ
  4 nāparīkṣya mahīpālaḥ prakartuṃ bhṛtyam arhati
      akulīna narākīrṇo na rājā sukham edhate
  5 kulajaḥ prakṛto rājñā tat kulīnatayā sadā
      na pāpe kurute buddhiṃ nindyamāno 'py anāgasi
  6 akulīnas tu puruṣaḥ prakṛtaḥ sādhu saṃkṣayāt
      durlabhaiśvaryatāṃ prāpto ninditaḥ śatrutāṃ vrajet
  7 kulīnaṃ śikṣitaṃ prājñaṃ jñānavijñānakovidam
      sarvaśāstrārtha tattvajñaṃ sahiṣṇuṃ deśajaṃ tathā
  8 kṛtajñaṃ balavantaṃ ca kṣāntaṃ dāntaṃ jitendriyam
      alubdhaṃ labdhasaṃtuṣṭaṃ svāmimitra bubhūṣakam
  9 sacivaṃ deśakālajñaṃ sarvasaṃgrahaṇe ratam
      satkṛtaṃ yuktamanasaṃ hitaiṣiṇam atandritam
  10 yuktācāraṃ svaviṣaye saṃdhivigrahakovidam
     rājñas trivargavettāraṃ paurajānapada priyam
 11 khātaka vyūha tattvajñaṃ balaharṣaṇa kovidam
     iṅgitākāra tattvajñaṃ yātrā yānaviśāradam
 12 hastiśikṣāsu tattvajñam ahaṃ kāravivarjitam
     pragalbhaṃ dakṣiṇaṃ dāntaṃ balinaṃ yuktakāriṇam
 13 cokṣaṃ cokṣa janākīrṇaṃ suveṣaṃ sukhadarśanam
     nāyakaṃ nītikuśalaṃ guṇaṣaṣṭyā samanvitam
 14 astabdhaṃ praśritaṃ śaktaṃ mṛdu vādinam eva ca
     dhīraṃ ślakṣṇaṃ maharddhiṃ ca deśakālopapādakam
 15 sacivaṃ yaḥ prakurute na cainam avamanyate
     tasya vistīryate rājyaṃ jyotsnā grahapater iva
 16 etair eva guṇair yukto rājā śāstraviśāradaḥ
     eṣṭavyo dharmaparamaḥ prajāpālanatatparaḥ
 17 dhīro marṣī śuciḥ śīghraḥ kāle puruṣakāravit
     śuśrūṣuḥ śrutavāñ śrotā ūhāpoha viśāradaḥ
 18 medhāvī dhāraṇā yukto yathānyāyopapādakaḥ
     dāntaḥ sadā priyābhāṣī kṣamāvāṃś ca viparyaye
 19 dānācchede svayaṃ kārī sudvāraḥ sukhadarśanaḥ
     ārtahastaprado nityam āptaṃ manyo naye rataḥ
 20 nāhaṃ vādī na nirdvaṃdvo na yat kiṃ cana kārakaḥ
     kṛte karmaṇy amoghānāṃ kartā bhṛtyajanapriyaḥ
 21 saṃgṛhītajano 'stabdhaḥ prasannavadanaḥ sadā
     dātā bhṛtyajanāvekṣī na krodhī sumahāmanāḥ
 22 yuktadaṇḍo na nirdaṇḍo dharmakāryānuśāsakaḥ
     cāranetraḥ parāvekṣī dharmārthakuśalaḥ sadā
 23 rājā guṇaśatākīrṇa eṣṭavyas tādṛśo bhavet
     yodhāś caiva manuṣyendra sarvair guṇaguṇair vṛtāḥ
 24 anveṣṭavyāḥ supuruṣāḥ sahāyā rājyadhāraṇāḥ
     na vimānayitavyāś ca rājñā vṛddhim abhīpsatā
 25 yodhāḥ samaraśauṭīrāḥ kṛtajñā astrakovidāḥ
     dharmaśāstrasamāyuktāḥ padātijanasaṃyutāḥ
 26 arthamānavivṛddhāś ca rathacaryā viśāradāḥ
     iṣvastrakuśalā yasya tasyeyaṃ nṛpater mahī
 27 sarvasaṃgrahaṇe yukto nṛpo bhavati yaḥ sadā
     utthāna śīlo mitrāḍhyaḥ sa rājā rājasattamaḥ
 28 śakyā aśvasahasreṇa vīrāroheṇa bhārata
     saṃgṛhītamanuṣyeṇa kṛtsnā jetuṃ vasuṃdharā

SECTION CXVIII

"Bhishma said, 'Having once more assumed his proper form, the dog became very cheerless. The Rishi, reproving him, drove the sinful creature from his
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hermitage. An intelligent king should, guided by this precedent, appoint servants, each fit for the office assigned to him, and exercise proper supervision over them, having first ascertained their qualifications in respect of truthfulness and purity, sincerity, general disposition, knowledge of the scripture, conduct, birth, self-restraint, compassion, strength, energy, dignity, and forgiveness. A king should never take a minister without first having examined him. If a king gathers round him persons of low birth, he can never be happy. A person of high birth, even if persecuted without any fault by his royal master, never sets his heart, in consequence of the respectability of his blood, upon injuring his master. An individual, however, that is mean and of low birth, having obtained even great affluence from his connection with some honest man, becomes an enemy of the latter if only he is reproached in words. 1 A minister should be possessed of high birth and strength; he should be forgiving and self-restrained, and have all his sense under control; he should be free from the vice of rapacity, contented with his just acquisitions, delighted with the prosperity of his master and friends, conversant with the requirements of place and time, ever employed in attaching men to himself or his master by doing good offices to them, always attentive to his duties, desiring the good of his master, always heedful, faithful in the discharge of his own duties., a thorough master of the art of war and peace, conversant with the king's requirements in respect of the great aggregate of three, beloved by both the citizens and the inhabitants of the provinces, acquainted with all kinds of battle-array for piercing and breaking the enemy's ranks, competent to inspire the forces of his master with cheerfulness and joy, capable of reading signs and gestures, acquainted with all requirements in respect of march, skilled in the art of training elephants, free from pride, confident of his own powers, clever in the transaction of business, always doing what is right, of righteous conduct, surrounded by righteous friends, of sweet speech, possessed of agreeable features, capable of leading men, well-versed in policy, possessed of accomplishments, energetic in action, active, possessed of ingenuity, of a sweet temper, modest in address, patient, brave, rich, and capable of adapting his measures to the requirement of place and time. That king who succeeds in obtaining such a minister can never be humiliated or overpowered by any one. Indeed, his kingdom gradually spreads over the earth like the light of the moon. A king, again, who is conversant with the scriptures, who regards righteousness to be superior to everything, who is always engaged in protecting his subjects, and who is possessed of the following virtues, obtains the love of all. He should be patient, forgiving, pure in conduct, severe when the occasion requires it acquainted with the efficacy of exertion, respectful in his behaviour towards all his seniors, possessed of a knowledge of the scriptures, ready to listen to the instructions and counsels of those that are competent to instruct and give counsel, capable of judging correctly amid different or opposite courses of
p. 255
action suggested to him, intelligent, of a retentive memory, ready to do what is just, self-restrained, always sweet-speeched, forgiving even unto enemies, practising charity personally, possessed of faith, of agreeable features, ready to extend the hand of succour to persons plunged in distress, possessed of ministers that always seek his good, free from the fault of egoism, never without a wife, 1 and undisposed to do anything with haste. He should always reward his ministers when they achieve anything signal. He should love those that are devoted to him. Avoiding idleness, he should always attract men to himself by doing good to them. His face should always be cheerful. He should always be attentive to the wants of his servants and never give way to wrath. He should, besides, be magnanimous. Without lying aside the lord of chastisement, he should wield it with propriety. He should make all men about him act righteously. Having spies for his eyes, he should always supervise the concerns of his subjects, and should be conversant in all matters connected with virtue and wealth. A king that is possessed of these hundred qualifications earns the love of all. Every ruler should strive to be such. The king should also, O monarch, search for good warriors (to enlist in his army) that should all be possessed of the necessary qualifications, for aiding him in protecting his kingdom. A king that desires his own advancement should never disregard his army. That king whose soldiers are brave in battle, grateful, and versed in the scriptures, whose army consists of foot-soldiers conversant with the treatises on religion and duty, whose elephant-warriors are fearless, whose car-warriors are skilled in their own mode of fighting and well-versed in shooting arrows and in wielding other weapons, succeeds in subjugating the whole earth. That king who is always employed in attaching all men to himself, who is ready for exertion, who is rich in friends and allies, becomes the foremost of rulers. A king who has succeeded in attaching all men unto himself, may, O Bharata, with the aid of even a thousand horsemen of courage, succeed in conquering the whole earth.'"

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Book 12
Chapter 119

 

 

 1 [bh]
      evaṃ śunā samān bhṛtyān svasthāne yo narādhipaḥ
      niyojayati kṛtyeṣu sa rājyaphalam aśnute
  2 na śvā svasthānam utkramya pramāṇam abhi satkṛtaḥ
      āropyaḥ śvā svakāt sthānād utkramyānyat prapadyate
  3 svajātikulasaṃpannāḥ sveṣu karmasv ava sthitāḥ
      prakartavyā budhā bhṛtyā nāsthāne prakriyā kṣamā
  4 anurūpāṇi karmāṇi bhṛtyebhyo yaḥ prayacchati
      sa bhṛtyaguṇasaṃpannaṃ rājā phalam upāśnute
  5 śarabhaḥ śarabhasthāne siṃhaḥ siṃha ivorjitaḥ
      vyāghro vyāghra iva sthāpyo dvīpī dvīpī yathātathā
  6 karmasv ihānurūpeṣu nyasyā bhṛtyā yathāvidhi
      pratilomaṃ na bhṛtyās te sthāpyāḥ karmaphalaiṣiṇā
  7 yaḥ pramāṇam atikramya pratilomaṃ narādhipaḥ
      bhṛtyān sthāpayate 'buddhir na sa rañjayate prajāḥ
  8 na bāliśā na ca kṣudrā na cāpratimitendriyāḥ
      nākulīnā narāḥ pārśve sthāpyā rājñā hitaiṣiṇā
  9 sādhavaḥ kuśalāḥ śūrā jñānavanto 'nasūyakāḥ
      akṣudrāḥ śucayo dakṣā narāḥ syuḥ pāripārśvakāḥ
  10 nyag bhūtās tatparāḥ kṣāntāś caukṣāḥ prakṛtijāḥ śubhāḥ
     sve sve sthāne 'parikruṣṭās te syū rājño bahiścarāḥ
 11 siṃhasya satataṃ pārśve siṃha eva jano bhavet
     asiṃhaḥ siṃhasahitaḥ siṃhaval labhate phalam
 12 yas tu siṃhaḥ śvabhiḥ kīrṇaḥ siṃhakarmaphale rataḥ
     na sa siṃhaphalaṃ bhoktuṃ śaktaḥ śvabhir upāsitaḥ
 13 evam etair manuṣyendra śūraiḥ prājñair bahuśrutaiḥ
     kulīnaiḥ saha śakyeta kṛtsnāṃ jetuṃ vasuṃdharām
 14 nāvaidyo nānṛjuḥ pārśve nāvidyo nāmahā dhanaḥ
     saṃgrāhyo vasudhā pālair bhṛtyo bhṛtyavatāṃ vara
 15 bāṇavad visṛtā yānti svāmikāryaparā janāḥ
     ye bhṛtyāḥ pārthiva hitās teṣāṃ sāntvaṃ prayojayet
 16 kośaś ca satataṃ rakṣyo yatnam āsthāya rājabhiḥ
     kośamūlā hi rājānaḥ kośamūlakaro bhava
 17 koṣṭhāgāraṃ ca te nityaṃ sphītaṃ dhānyaiḥ susaṃcitam
     sadāstu satsu saṃnyastaṃ dhanadhānya paro bhava
 18 nityayuktāś ca te bhṛtyā bhavantu raṇakovidāḥ
     vājināṃ ca prayogeṣu vaiśāradyam iheṣyate
 19 jñātibandhujanāvekṣī mitra saṃbandhisaṃvṛtaḥ
     paurakāryahitānveṣī bhava kauravanandana
 20 eṣā te naiṣṭhikī buddhiḥ prajñā cābhihitā mayā
     śvā te nidarśanaṃ tāta kiṃ bhūyaḥ śrotum icchasi

 

SECTION CXIX

"Bhishma said, 'That king who, guided by the lesson to be drawn from the story of the dog, appoints his servants to offices for which each is fit, succeeds in enjoying the happiness that is attached to sovereignty. A dog should not, with honours, be placed in a position above that for which he is fit. If a dog be placed above the situation which is fit for him, he becomes intoxicated with pride. Ministers should be appointed to offices for which they are fit and should possess such qualifications as are needed for their respective occupations. Appointments on unfit persons are not at all approved. That king
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who confers on his servants offices for which each is fit, succeeds, in consequence of such merit, to enjoy the happiness attaching to sovereignty. A Sarabha should occupy the position of a Sarabha; a lion should swell with the might of a lion; a tiger should be placed in the position of a tiger; and a leopard should be placed as a leopard. Servants should, according to the ordinance, be appointed to offices for which each is fit. If thou wishest to achieve success, thou shouldst never appoint servants in situations higher than what they deserve. That foolish king who, transgressing precedent, appoints servants to offices for which they are not fit, fails to gratify his people. A king that desires to possess accomplished servants should never appoint persons that are destitute of intelligence, that are low-minded, that are without wisdom, that are not masters of their senses, and that are not of high birth. Men that are honest, possessed of high birth, brave, learned, destitute of malice and envy, high-minded, pure in behaviour, and clever in the transaction of business, deserve to be appointed as ministers. Persons that are possessed of humility, ready in the performance of their duties, tranquil in disposition, pure in mind, adorned with diverse other gifts of nature and are never the objects of calumny in respect of the offices they hold should be the intimate associates of the king. A lion should always make a companion of a lion. If one that is not a lion becomes the companion of a lion, one earns all the advantages that belong to a lion. That lion, however who, while engaged in discharging the duties of a lion, has a pack of dogs only for his associates, never succeeds in consequence of such companionship, in accomplishing those duties. Even thus, O ruler of men, may a king succeed in subjugating the whole earth if he has for his ministers men possessed of courage, wisdom, great learning, and high birth. O foremost of royal masters, kings should never entertain a servant that is destitute of learning and sincerity and wisdom and great wealth. These men that are devoted to the services of their master are never slopped by any impediments. Kings should always speak in soothing terms unto those servants that are always engaged in doing good to their masters. Kings should always, with great care, look after their treasuries. Indeed, kings have their roots in their treasuries. A king should always seek to swell his treasury. Let thy barns, O king, be fitted with corn. And let their keep be entrusted to honest servants. Do thou seek to increase thy wealth and corn. Let thy servants, skilled in battle, be always attentive to their duties. It is desirable that they should be skilful in the management of steeds. O delighter of the Kurus, attend to the wants of thy kinsmen and friends. Be thou surrounded with friends and relatives. Seek thou the good of thy city. By citing the precedent of the dog I have instructed thee about the duties thou shouldst adopt towards thy subjects. What further dost thou wish to hear?'"

 

Book 12
Chapter 120

 

 

 

1 [y]
      rājavṛttāny anekāni tvayā proktāni bhārata
      pūrvaiḥ pūrvaniyuktāni rājadharmārthavedibhiḥ
  2 tad eva vistareṇoktaṃ pūrvair dṛṣṭaṃ satāṃ matam
      praṇayaṃ rājadharmāṇāṃ prabrūhi bharatarṣabha
  3 [bh]
      rakṣaṇaṃ sarvabhūtānām iti kṣatre paraṃ matam
      tad yathā rakṣaṇaṃ kuryāt tathā śṛṇu mahīpate
  4 yathā barhāṇi citrāṇi bibharti bhujagāśanaḥ
      tathā bahuvidhaṃ rājā rūpaṃ kurvīta dharmavit
  5 taikṣṇyaṃ jihmatvam ādāntyaṃ satyam ārjavam eva ca
      madhyasthaḥ sattvam ātiṣṭhaṃs tathā vai sukham ṛcchati
  6 yasminn arthe hitaṃ yat syāt tadvarṇaṃ rūpam āviśet
      bahurūpasya rājño hi sūkṣmo 'py artho na sīdati
  7 nityaṃ rakṣita mantraḥ syād yathā mūkaḥ śarac chikhī
      ślakṣṇākṣara tanuḥ śrīmān bhavec chāstra viśāradaḥ
  8 āpad dvāreṣu yattaḥ syāj jalaprasravaṇeṣv iva
      śailavarṣodakānīva dvijān siddhān samāśrayet
  9 arthakāmaḥ śikhāṃ rājā kuryād dharmadhvajopamām
      nityam udyatadaṇḍaḥ syād ācarec cāpramādataḥ
      loke cāya vyayau dṛṣṭvā vṛkṣād vṛkṣam ivāplavan
  10 mṛjāvān syāt svayūthyeṣu bhāvāni caraṇaiḥ kṣipet
     jātapakṣaḥ parispanded rakṣed vaikalyam ātmanaḥ
 11 doṣān vivṛṇuyāc chatroḥ parapakṣān vidhūnayet
     kānaneṣv iva puṣpāṇi barhīvārthān samācaret
 12 ucchritān āśrayet sphītān narendrān acalopamān
     śrayec chāyām avijñātāṃ guptaṃ śaraṇam āśrayet
 13 prāvṛṣīvāsita grīvo majjeta niśi nirjane
     māyūreṇa guṇenaiva strībhiś cālakṣitaś caret
     na jahyāc ca tanutrāṇaṃ rakṣed ātmānam ātmanā
 14 cārabhūmiṣv abhigamān pāśāṃś ca parivarjayet
     pīḍayec cāpi tāṃ bhūmiṃ praṇaśyed gahane punaḥ
 15 hanyāt kruddhān ativiṣān ye jihmagatayo 'hitān
     nāśrayed bāla barhāṇi san nivāsāni vāsayet
 16 sadā barhi nibhaḥ kāmaṃ prasakti kṛtam ācaret
     sarvataś cādadet prajñāṃ pataṃgān gahaneṣv iva
     evaṃ mayūravad rājā svarāṣṭraṃ paripālayet
 17 ātmavṛddhi karīṃ nītiṃ vidadhīta vicakṣaṇaḥ
     ātmasaṃyamanaṃ buddhyā parabuddhyāvatāraṇam
     buddhyā cātmaguṇaprāptir etac chāstra nidarśanam
 18 paraṃ cāśvāsayet sāmnā svaśaktiṃ copalakṣayet
     ātmanaḥ parimarśena buddhiṃ buddhyā vicārayet
     sāntvayogamatiḥ prājñaḥ kāryākāryavicārakaḥ
 19 nigūḍha buddhir dhīraḥ syād vaktavye vakṣyate tathā
     saṃnikṛṣṭāṃ kathāṃ prājño yadi buddhyā bṛhaspatiḥ
     svabhāvam eṣyate taptaṃ kṛṣṇāyasam ivodake
 20 anuyuñjīta kṛtyāni sarvāṇy eva mahīpatiḥ
     āgamair upadiṣṭāni svasya caiva parasya ca
 21 kṣudraṃ krūraṃ tathā prājñaṃ śūraṃ cārthaviśāradam
     svakarmaṇi niyuñjīta ye cānye vacanādhikāḥ
 22 apy adṛṣṭvā niyuktāni anurūpeṣu karmasu
     sarvāṃs tān anuvarteta svarāṃs tantrīr ivāyatā
 23 dharmāṇām avirodhena sarveṣāṃ priyam ācaret
     mamāyam iti rājā yaḥ sa parvata ivācalaḥ
 24 vyavasāyaṃ samādhāya sūryo raśmim ivāyatām
     dharmam evābhirakṣeta kṛtvā tulye priyāpriye
 25 kulaprakṛtideśānāṃ dharmajñān mṛdubhāṣiṇaḥ
     madhye vayasi nirdoṣān hite yuktāñ jitendriyān
 26 alubhāñ śikṣitān dāntān dharmeṣu pariniṣṭhitān
     sthāpayet sarvakāryeṣu rājā dharmārtharakṣiṇaḥ
 27 etenaivaprakāreṇa kṛtyānām āgatiṃ gatim
     yuktaḥ samanutiṣṭheta tuṣṭaś cārair upaskṛtaḥ
 28 amoghakrodhaharṣasya svayaṃ kṛtyānvavekṣiṇaḥ
     ātmapratyaya kośasya vasudhaiva vasuṃdharā
 29 vyaktaś cānugraho yasya yathārthaś cāpi nigrahaḥ
     guptātmā guptarāṣṭraś ca sa rājā rājadharmavit
 30 nityaṃ rāṣṭram avekṣeta gobhiḥ sūrya ivotpatan
     cārāṃś ca na carān vidyāt tathā buddhyā na saṃjvaret
 31 kālaprāptam upādadyān nārthaṃ rājā prasūcayet
     ahany ahani saṃduhyān mahīṃ gām iva buddhimān
 32 yathākrameṇa puṣpebhyaś cinoti madhu ṣaṭpadaḥ
     tathā dravyam upādāya rājā kurvīta saṃcayam
 33 yad dhi guptāvaśiṣṭaṃ syāt tad dhitaṃ dharmakāmayoḥ
     saṃcayānuvisargī syād rājā śāstravid ātmavān
 34 nālpam arthaṃ paribhaven nāvamanyeta śātravān
     buddhyāvabudhyed ātmānaṃ na cābuddhiṣu viśvaset
 35 dhṛtir dākṣyaṃ saṃyamo buddhir agryā; dhairyaṃ śauryaṃ deśakālo 'pramādaḥ
     svalpasya vā mahato vāpi vṛddhau; dhanasyaitāny aṣṭa samindhanāni
 36 agnistoko vardhate hy ājyasikto; bījaṃ caikaṃ bahusāhasram eti
     kṣayodayau vipulau saṃniśāmya; tasmād alpaṃ nāvamanyeta vidvān
 37 bālo 'bālaḥ sthaviro vā ripur; yaḥ sadā pramattaṃ puruṣaṃ nihanyāt
     kālenānyas tasya mūlaṃ hareta; kālajñātā pārthivānāṃ variṣṭhaḥ
 38 haret kīrtiṃ dharmam asyoparundhyād; arthe dīrghaṃ vīryam asyopahanyāt
     ripur dveṣṭā durbalo vā balī; vā tasmāc chatrau naiva heḍed yatātmā
 39 kṣayaṃ śatroḥ saṃcayaṃ pālanaṃ cāpy; ubhau cārthau sahitau dharmakāmau
     ataś cānyan matimān saṃdadhīta; tasmād rājā buddhimantaṃ śrayeta
 40 buddhir dīptā balavantaṃ hinasti; balaṃ buddhyā vardhate pālyamānam
     śatrur buddhyā sīdate vardhamāno; buddheḥ paścāt karma yat tat praśastam
 41 sarvān kāmān kāmayāno hi dhīraḥ; sattvenālpenāplute hīnadehaḥ
     yathātmānaṃ prārthayate 'rthamānaiḥ; śreyaḥ pātraṃ pūrayate hy analpam
 42 tasmād rājā pragṛhītaḥ pareṣu; mūlaṃ lakṣmyāḥ sarvato 'bhyādadīta
     dīrghaṃ kālam api saṃpīḍyamāno; vidyut saṃpātam iva mānorjitaḥ syāt
 43 vidyā tapo vā vipulaṃ dhanaṃ vā; sarvam etad vyavasāyena śakyam
     brahma yat taṃ nivasati dehavatsu; tasmād vidyād vyavasāyaṃ prabhūtam
 44 yatrāsate matimanto manasvinaḥ; śakro viṣṇur yatra sarasvatī ca
     vasanti bhūtāni ca yatra nityaṃ; tasmād vidvān nāvamanyeta deham
 45 lubdhaṃ hanyāt saṃpradānena nityaṃ; lubdhas tṛptiṃ paravittasya naiti
     sarvo lubdhaḥ karma guṇopabhoge; yo 'rthair hīno dharmakāmau jahāti
 46 dhanaṃ bhojyaṃ putradāraṃ samṛddhiṃ; sarvo lubdhaḥ prārthayate pareṣām
     lubdhe doṣāḥ saṃbhavantīha sarve; tasmād rājā na pragṛhṇīta lubdhān
 47 saṃdarśane satpuruṣaṃ jaghanyam api codayet
     ārambhān dviṣatāṃ prājñaḥ sarvān arthāṃs tu sūdayet
 48 dharmānviteṣu vijñāto mantrī guptaś ca pāṇḍava
     āpto rājan kulīnaś ca paryāpto rājyasaṃgrahe
 49 vidhipravṛttān naradeva dharmān; uktān samāsena nibodha buddhyā
     imān vidadhyād vyanusṛtya yo vai; rājā mahīṃ pālayituṃ sa śaktaḥ
 50 anītijaṃ yady avidhānajaṃ sukhaṃ; haṭha praṇītaṃ vividhaṃ pradṛśyate
     na vidyate tasya gatir mahīpater; na vidyate rāṣṭrajam uttamaṃ sukham
 51 dhanair viśiṣṭān matiśīlapūjitān; guṇopapannān yudhi dṛṣṭavikramān
     guṇeṣu dṛṣṭān acirād ihātmavān; sato 'bhisaṃdhāya nihanti śātravān
 52 paśyed upāyān vividhaiḥ kriyāpathair; na cānupāyena matiṃ niveśayet
     śriyaṃ viśiṣṭāṃ vipulaṃ yaśo dhanaṃ; na doṣadarśī puruṣaḥ samaśnute
 53 prītipravṛttau vinivartane tathā; suhṛtsu vijñāya nivṛtya cobhayoḥ
     yad eva mitraṃ guru bharam āvahet; tad eva susnigdham udāhared budhaḥ
 54 etān mayoktāṃs tava rājadharmān; nṛṇāṃ ca guptau matim ādadhatsva
     avāpsyase puṇyaphalaṃ sukhena; sarvo hi lokottama dharmamūlaḥ

 

SECTION CXX

"Yudhishthira said, 'Thou hast, O Bharata, discoursed upon the many duties of king-craft that were observed and laid down in days of old by persons of ancient times conversant with kingly duties. Thou hast, indeed, spoken in detail of those duties as approved by the wise. Do thou, however, O bull of Bharata's race, speak of them in such a way that one may succeed in retaining them in memory." 1
"Bhishma said, 'The protection of all creatures is regarded as the highest duty of the Kshatriya. Listen now to me, O king, as to how the duty of protection is to be exercised. A king conversant with his duties should assume many forms even as the peacock puts forth plumes of diverse hues. Keenness, crookedness, truth, and sincerity, are the qualities that should be present in him. With thorough impartiality, he should practise the qualities of goodness if he is to earn felicity. He must assume that particular hue or form which is beneficial in view of the particular object which he seeks to accomplish. 2 A king who can assume diverse forms succeeds in accomplishing even the most subtle objects. Dumb like the peacock in autumn, he should conceal his counsel. He should speak little, and the little he speaks should be sweet. He should be of good features and well versed in the scriptures. He should always be heedful in respect of those gates through which dangers may come and overtake him, like men taking care of breaks in embankments through which the waters of large tanks may rush and flood their fields and houses. He should seek the refuge of Brahmanas crowned with ascetic success even as men seek the refuge or loudly rivers generated by the rain-water collected within mountain lakes. That king who desires to amass wealth should act like religious hypocrites in the matter of keeping a coronal lock. 3 The king should always have the rod of chastisement uplifted in his hands. He should always act heedfully (in the matter of levying his taxes) after examining the incomes and expenses of his subjects like men repairing to a full-grown palmyra for drawing its juice. 4 He should act equitably towards his own subjects; cause the crops of his enemies to be crushed by the tread of his cavalry, march against foes when his own wings have become strong; and observe all the sources of his own weakness. He should proclaim the faults of his foes; crush those that are their partisans; and collect wealth from outside like a person plucking flowers from the woods. He should destroy those foremost of monarchs that
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swell with might and stand with uplifted heads like mountains, by seeking the shelter of unknown shades 1 and by ambuscades and sudden attacks. Like the peacock in the season of rains, he should enter his nightly quarters alone and unseen. Indeed, he should enjoy, after the manner of the peacock, within his inner apartments, the companionship of his wives. He should not put off his mail. He should himself protect his own self, and avoid the nets spread out for him by the spies and secret agents of his foes. He should also win over the affections of the spies of his enemies, but extirpate them when opportunity occurs. Like the peacocks the king should kill his powerful and angry foes of crooked policy, and destroy their force and drive them away from home. The king should also like the peacock do what is good to him, and glean wisdom from everywhere as they collect insects even from the forest. A wise and peacock-like king should thus rule his kingdom and adopt a policy which is beneficial to him. By exercising his own intelligence, he should settle what he is to do. By consulting with others he should either abandon or confirm such resolution. Aided by that intelligence which is sharpened by the scriptures, one can settle his courses of action. In this consists the usefulness of the scriptures. By practising the arts of conciliation, he should inspire confidence in the hearts of his enemies. He should display his own strength. By judging of different courses of action in his own mind he should, by exercising his own intelligence, arrive at conclusions. The king should be well-versed in the arts of conciliatory policy, he should be possessed of wisdom; and should be able to do what should be done and avoid what should not. A person of wisdom and deep intelligence does not stand in need of counsels or instruction. A wise man who is possessed of intelligence like Vrihaspati, if he incurs obloquy, goon regains his disposition like heated iron dipped in water. A king should accomplish all objects, of his own or of others, according to the means laid down in the scriptures. A king conversant with the ways of acquiring wealth should always employ in his acts such men as are mild indisposition, possessed of wisdom and courage and great strength. Beholding his servants employed in acts for which each is fit, the king should act in conformity with all of them like the strings of a musical instrument, stretched to proper tension, according with their intended notes. The king should do good to all persons without transgressing the dictates of righteousness. That king stands immovable as a hill whom everybody regards--'He is mine.' Having set himself to the task of adjudicating between litigants, the king, without making any difference between persons that are liked and those that are disliked by him, should uphold justice. The king should appoint in all his offices such men as are conversant with the characteristics of particular families, of the masses of the people, and of different countries; as are mild in speech; as are of middle age; as have no faults; as are devoted to good act; as are never heedless; as are free from rapacity; as are possessed of learning and self-restraint; as are firm in virtue and always prepared to uphold the
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interests of both virtue and profit. In this way, having ascertained the course of actions and their final objects the king should accomplish them heedfully; and instructed in all matters by his spies, he may live in cheerfulness. The king who never gives way to wrath and joy without sufficient cause, who supervises all his acts himself, and who looks after his income and expenditure with his own eyes, succeeds in obtaining great wealth from the earth. That king is said to be conversant with the duties of king-craft who rewards his officers and subjects publicly (for any good they do), who chastises those that deserve chastisement, who protects his own self, and who protects his kingdom from every evil. Like the Sun shedding his rays upon everything below, the king should always look after his kingdom himself, and aided by his intelligence he should supervise all his spies and officers. The king should take wealth from his subjects at the proper time. He should never proclaim what he does. Like an intelligent man milking his cow every day, the king should milk his kingdom every day. As the bee collects honey from flowers gradually, the king should draw wealth gradually from his kingdom for storing it. Having kept apart a sufficient portion, that which remains should be spent upon acquisition of religious merit and the gratification of the desire for pleasure. That king who is acquainted with duties and who is possessed of intelligence would never waste what has been stored. The king should never disregard any wealth for its littleness; he should never disregard foes for their powerlessness; he should, by exercising his own intelligence, examine his own self; he should never repose confidence upon persons destitute of intelligence. Steadiness, cleverness, self-restraint, intelligence, health, patience, bravery, and attention to the requirements of time and place,--these eight qualities lead to the increase of wealth, be it small or be it much. A little fire, fed with clarified butter, may blaze forth into a conflagration. A single seed may produce a thousand trees. A king, therefore, even when he hears that his income and expenditure are great, should not disregard the smaller items. A foe, whether he happens to be a child, a young man, or an aged one, succeeds in staying a person who is heedless. An insignificant foe, when he becomes powerful, may exterminate a king. A king, therefore, who is conversant with the requirements of time is the foremost of all rulers. A foe, strong or weak, guided by malice, may very soon destroy the fame of a king, obstruct the acquisition of religious merit by him; and deprive him of even his energy. Therefore, a king that is of regulated mind should never be heedless when he has a foe. If a king possessed of intelligence desire affluence and victory, he should, after surveying his expenditure, income, savings, and administration, make either peace or war. For this reason the king should seek the aid of an intelligent minister. Blazing intelligence weakens even a mighty person; by intelligence may power that is growing be protected; a growing foe is weakened by the aid of intelligence; therefore, every act that is undertaken conformably to the dictates of intelligence is deserving of praise. A king possessed of patience and without any fault, may, if he likes, obtain the fruition of all his wishes, with the aid of even a small force. That king, however, who
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wishes to be surrounded by a train of self-seeking flatterers, 1 never succeeds in winning even the smallest benefit. For these reasons.. the king should act with mildness in taking wealth from his subjects. If a king continually oppresses his people, he meets with extinction like a flash of lightening that blazes forth only for a second. Learning, penances, vast wealth, indeed, everything, can be earned by exertion. Exertion, as it occurs in embodied creatures, is governed by intelligence. Exertion, therefore, should be regarded as the foremost of all things. The human body is the residence of many intelligent creatures of great energy, of Sakra, of Vishnu, of Saraswati, and of other beings. A man of knowledge, therefore, should never disregard the body. 2 A covetous man should be subjugated by constant gifts. He that is covetous is never satiated with appropriating other people's wealth. Every one, however, becomes covetous in the matter of enjoying happiness. If a person, therefore, becomes destitute of wealth, he becomes destitute of virtue and pleasure (which are objects attainable by wealth). A covetous man seeks to appropriate the wealth, the enjoyments, the sons and daughters, and the affluence of others. In covetous men every kind of fault may be seen. The king, therefore, should never take a covetous man for his minister or officer. A king (in the absence of proper agents) should despatch even a low person for ascertaining the disposition and acts of foes. A ruler possessed of wisdom should frustrate all the endeavours and objects of his enemies. That trustful and high-born king who seeks instruction from learned and virtuous Brahmanas and who is protected by his ministers, succeeds in keeping all his tributary chiefs under proper control. O prince of men, I have briefly discoursed to thee of all the duties laid down in the scriptures. Attend to them, aided by thy intelligence. That king who, in obedience to his preceptor, attends to these, succeeds in ruling the whole earth. That king who disregards the happiness that is derivable from policy and seeks for that which chance may bring, never succeeds in enjoying the happiness that attaches to sovereignty or in winning regions of bliss hereafter. 3 A king that is heedful, by properly attending to the requirements of war and peace, succeeds in slaying even such foes as are eminent for wealth, worshipped for intelligence and good conduct, possessed of accomplishments, brave in battle, and ready for exertion. The king should discover those means which are furnished by different kinds of acts and measures. He should never depend upon destiny. One that sees faults in faultless persons never succeeds in winning prosperity and fame. When two friends engage in accomplishing one and the same act, a wise man always applauds him among the two that takes upon himself the heavier share of the work. Do thou practise these duties of kings that I have told thee. Set thy heart upon the duty of protecting men. Thou mayst then easily obtain the reward of virtue. All
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the regions of felicity hereafter are dependent upon merit!'" 1

Footnotes

257:1 i.e., 'speak in brief of them, or give us an abridgment of thy elaborate discourses.'
257:2 i.e., as the commentator explains, keenness, when he punishes and harmlessness when he shows favour.
257:3 i.e., 'should assume the qualities (such as keenness, etc.), necessary for his object.' K.P. Singha's version of the last line of 8 is erroneous. The Burdwan version is right.
257:4 Vrihadvrikshamivasravat is explained by Nilakantha as Vrihantak Vrikshah Yatra; asravat is explained as rasamprasravat. I think Vrihadvriksham may be taken as a full-grown Palmyra (1) tree. The sense is that as men always draw the juice from a full-grown tree and 'lot from a young one, even so the king should take care as to how taxes should be laid upon subjects that are unable to bear them.
258:1 i.e., by tempering with the governors of the citadels and the garrisons of his foes, as the commentator explains.
260:1 i.e., that king who is vain and covetous.
260:2 Whether it belongs to himself or to any other person.
260:3 The sense seems to be that a king should always be guided by the precepts of the science of king-craft without depending upon chance.
261:1 i.e., he who earns religious merit is sure to obtain such regions; and as great merit may be acquired by properly discharging kingly duties one may, by such conduct, win much felicity hereafter.

 

The Mahabharata

Santi Parva

Book 12
Chapter 121

 

 

 

 1 [y]
      ayaṃ pitāmahenokto rājadharmaḥ sanātanaḥ
      īśvaraś ca mahādaṇḍo daṇḍe sarvaṃ pratiṣṭhitam
  2 devatānām ṛṣīṇāṃ ca pitṝṇāṃ ca mahātmanām
      yakṣarakṣaḥpiśācānāṃ martyānāṃ ca viśeṣataḥ
  3 sarveṣāṃ prāṇināṃ loke tiryakṣv api nivāsinām
      sarvavyāpī mahātejā daṇḍaḥ śreyān iti prabho
  4 ity etad uktaṃ bhavatā sarvaṃ daṇḍyaṃ carācaram
      dṛśyate lokam āsaktaṃ sa surāsuramānuṣam
  5 etad icchāmy ahaṃ jñātuṃ tattvena bharatarṣabha
      ko daṇḍaḥ kīdṛśo daṇḍaḥ kiṃ rūpaḥ kiṃ parāyaṇaḥ
  6 kim ātmakaḥ kathaṃ bhūtaḥ kati mūrtiḥ kathaṃ prabhuḥ
      jāgarti sa kathaṃ daṇḍaḥ prajāsv avahitātmakaḥ
  7 kaś ca pūrvāparam idaṃ jāgarti paripālayan
      kaś ca vijñāyate pūrvaṃ ko 'paro daṇḍasaṃjñitaḥ
      kiṃ saṃsthaś ca bhaved daṇḍaḥ kā cāsya gatir iṣyate
  8 [bh]
      śṛṇu kauravya yo daṇḍo vyavahāryo yathā ca saḥ
      yasmin hi sarvam āyattaṃ sa daṇḍa iha kevalaḥ
  9 dharmasyākhyā mahārāja vyavahāra itīṣyate
      tasya lopaḥ kathaṃ na syāl lokeṣv avahitātmanaḥ
      ity arthaṃ vyavahārasya vyavahāratvam iṣyate
  10 api caitat purā rājan manunā proktam āditaḥ
     supraṇītena daṇḍena priyāpriya samātmanā
     prajā rakṣati yaḥ samyag dharma eva sa kevalaḥ
 11 athoktam etad vacanaṃ prāg eva manunā purā
     janma coktaṃ vasiṣṭhena brahmaṇo vacanaṃ mahat
 12 prāg idaṃ vacanaṃ proktam ataḥ prāg vacanaṃ viduḥ
     vyavahārasya cākhyānād vyavahāra ihocyate
 13 daṇḍāt trivargaḥ satataṃ supraṇītāt pravartate
     daivaṃ hi paramo daṇḍdo rūpato 'gnir ivocchikhaḥ
 14 nīlotpaladala śyāmaś caturdaṃṣṭraś caturbhujaḥ
     aṣṭa pān naikanayanaḥ śaṅkukarṇordhva romavān
 15 jaṭī dvijihvas tāmrāsyo mṛgarājatanuc chadaḥ
     etad rūpaṃ bibharty ugraṃ daṇḍo nityaṃ durāvaraḥ
 16 asir gadā dhanuḥ śaktis triśūlaṃ mudgaraḥ śaraḥ
     musalaṃ paraśuś cakraṃ prāso daṇḍarṣṭi tomarāḥ
 17 sarvapraharaṇīyāni santi yānīha kāni cit
     daṇḍa eva hi sarvātmā loke carati mūrtimān
 18 bhindaṃś chindan rujan kṛntan dārayan pāṭayaṃs tathā
     ghātayann abhidhāvaṃś ca daṇḍa eva caraty uta
 19 asir viśasano dharmas tīkṣṇavartmā durāsadaḥ
     śrīgarbho vijayaḥ śāstā vyavahāraḥ prajāgaraḥ
 20 śāstraṃ brāhmaṇamantraś ca śāstā prāg vacanaṃ gataḥ
     dharmapālo 'kṣaro devaḥ satyago nityago grahaḥ
 21 asaṅgo rudra tanayo manujyeṣṭhaḥ śivaṃ karaḥ
     nāmāny etāni daṇḍasya kīrtitāni yudhiṣṭhira
 22 daṇḍo hi bhagavān viṣṇur yajño nārāyaṇaḥ prabhuḥ
     śaśvad rūpaṃ mahad bibhran mahāpuruṣa ucyate
 23 yathoktā brahma kanyeti lakṣmīr nītiḥ sarasvatī
     daṇḍanītir jagad dhātrī daṇḍo hi bahu vigrahaḥ
 24 arthānarthau sukhaṃ duḥkhaṃ dharmādharmau balābale
     daurbhāgyaṃ bhāgadheyaṃ ca puṇyāpuṇye guṇāguṇau
 25 kāmākāmāv ṛtur māsaḥ śarvarī divasaḥ kṣaṇaḥ
     aprasādaḥ prasādaś ca harṣaḥ krodhaḥ śamo damaḥ
 26 daivaṃ puruṣakāraś ca mokṣāmokṣau bhayābhaye
     hiṃsāhiṃse tapoyajñaḥ saṃyamo 'tha viṣāviṣam
 27 antaś cādiś ca madhyaṃ ca kṛtyānāṃ ca prapañcanam
     madaḥ pramādo darpaś ca dambho dhairyaṃ nayānayau
 28 aśaktiḥ śaktir ity eva mānastambhau vyayāvyayau
     vinayaś ca visargaś ca kālākālau ca bhārata
 29 anṛtaṃ jñājñatā satyaṃ śraddhāśraddhe tathaiva ca
     klībatā vyavasāyaś ca lābhālābhau jayājayau
 30 tīkṣṇatā mṛdutā mṛtyur āgamānāgamau tathā
     virāddhiś caiva rādhiś ca kāryākārye balābale
 31 asūyā cānasūyā ca dharmādharmau tathaiva ca
     apatrapānapatrape hrīś ca saṃpad vipac ca ha
 32 tejaḥ karmaṇi pāṇḍityaṃ vāk śaktis tattvabuddhitā
     evaṃ daṇḍasya kauravya loke 'smin bahurūpatā
 33 na syād yadīha daṇḍo vai pramatheyuḥ parasparam
     bhayād daṇḍasya cānyonyaṃ ghnanti naiva yudhiṣṭhira
 34 daṇḍena rakṣyamāṇā hi rājann ahar ahaḥ prajāḥ
     rājānaṃ vardhayantīha tasmād daṇḍaḥ parāyaṇam
 35 vyavasthāpayati kṣipram imaṃ lokaṃ nareśvara
     satye vyavasthito dharmo brāhmaṇeṣv avatiṣṭhate
 36 dharmayuktā dvijāḥ śreṣṭhā veda yuktā bhavanti ca
     babhūva yajño vedebhyo yajñaḥ prīṇāti devatāḥ
 37 prītāś ca devatā nityam indre paridadaty uta
     annaṃ dadāti śakraś cāpy anugṛhṇann imāḥ prajāḥ
 38 prāṇāś ca sarvabhūtānāṃ nityam anne pratiṣṭhitāḥ
     tasmāt prajāḥ pratiṣṭhante daṇḍo jāgarti tāsu ca
 39 evaṃ prayojanaś caiva daṇḍaḥ kṣatriyatāṃ gataḥ
     rakṣan prajāḥ prajāgarti nityaṃ suvihito 'kṣaraḥ
 40 īśvaraḥ puruṣaḥ prāṇaḥ sattvaṃ vittaṃ prajāpatiḥ
     bhūtātmā jīva ity eva nāmabhiḥ procyate 'ṣṭabhiḥ
 41 adadad daṇḍa evāsmai dhruvam aiśvaryam eva ca
     bale nayaś ca saṃyuktaḥ sadā pañca vidhātmakaḥ
 42 kulabāhudhanāmātyāḥ prajñā coktā balāni ca
     āhāryaṃ cāṣṭakair dravyair balam anyad yudhiṣṭhira
 43 hastino 'śvā rathāḥ pattir nāvo viṣṭis tathaiva ca
     daiśikāś cārakāś caiva tad aṣṭāṅgaṃ balaṃ smṛtam
 44 aṣṭāṅgasya tu yuktasya hastino hastiyāyinaḥ
     aśvārohāḥ padātāś ca mantriṇo rasadāś ca ye
 45 bhikṣukāḥ prāḍ vivākāś ca mauhūrtā daivacintakāḥ
     kośo mitrāṇi dhānyaṃ ca sarvopakaraṇāni ca
 46 sapta prakṛticāṣṭāṅgaṃ śarīram iha yad viduḥ
     rājyasya daṇḍa evāṅgaṃ daṇḍaḥ prabhava eva ca
 47 īśvareṇa prayatnena dhāraṇe kṣatriyasya hi
     daṇḍo dattaḥ samānātmā daṇḍo hīdaṃ sanātanam
     rājñāṃ pūjyatamo nānyo yathā dharmapradarśanaḥ
 48 brahmaṇā lokarakṣārthaṃ svadharmasthāpanāya ca
     bhartṛpratyaya utpanno vyavahāras tathāparaḥ
     tasmād yaḥ sahito dṛṣṭo bhartṛpratyaya lakṣaṇaḥ
 49 vyavahāras tu vedātmā veda pratyaya ucyate
     maulaś ca naraśārdūla śāstroktaś ca tathāparaḥ
 50 ukto yaś cāpi daṇḍo 'sau bhartṛpratyaya lakṣaṇaḥ
     jñeyo na sa narendrastho daṇḍapratyaya eva ca
 51 daṇḍapratyaya dṛṣṭo 'pi vyavahārātmakaḥ smṛtaḥ
     vyavahāraḥ smṛto yaś ca sa veda viṣayātmakaḥ
 52 yaś ca veda prasūtātmā sa dharmo guṇadarśakaḥ
     dharmapratyaya utpanno yathādharmaḥ kṛtātmabhiḥ
 53 vyavahāraḥ prajā goptā brahma diṣṭo yudhiṣṭhira
     trīn dhārayati lokān vai satyātmā bhūtivardhanaḥ
 54 yaś ca daṇḍaḥ sa dṛṣṭo no vyavahāraḥ sanātanaḥ
     vyavahāraś ca yo dṛṣṭaḥ sa dharma iti naḥ śrutaḥ
     yaś ca vedaḥ sa vai dharmo yaś ca dharmaḥ sa satpathaḥ
 55 brahmā prajāpatiḥ pūrvaṃ babhūvātha pitāmahaḥ
     lokānāṃ sa hi sarveṣāṃ sa surāsurarakṣasām
     sa manuṣyoragavatāṃ kartā caiva sa bhūtakṛt
 56 tato no vyavahāro 'yaṃ bhartṛpratyaya lakṣaṇaḥ
     tasmād idam avocāma vyavahāra nidarśanam
 57 mātā pitā ca bhrātā ca bhāryā cātha purohitaḥ
     nādaṇḍyo vidyate rājñāṃ yaḥ svadharme na tiṣṭhati

 

SECTION CXXI

"Yudhishthira said, 'O grandsire, thou hast now finished thy discourse upon the duties of kings. From what thou hast said it seems that Chastisement occupies a high position and is the lord of everything for everything depends upon Chastisement. It seems, O puissant one, that Chastisement, which is possessed of great energy and which is present everywhere, is the foremost of all beings among either gods and Rishis and high-souled Pitris and Yakshas and Rakshasas and Pisachas and Sadhyas, or living beings in this world including beasts and birds. Thou hast said that the entire universe, mobile and immobile, including gods, Asuras, and men, may be seen to depend upon Chastisement. I now desire, O bull of Bharata's race, to know truly who Chastisement is. Of what kind is he? What is his form? What is his disposition? Of what is he made? Whence is his origin? What are his features? What is his splendour? How does he remain wakeful among living creatures so heedfully? Who is he that remains eternally wakeful, protecting this universe? Who is he that is known to be the foremost of all things? Who, indeed, is that high personage called Chastisement? What is that upon which Chastisement depends? And what is his course?'
"Bhishma said, 'Listen, O descendent of Kuru, who Chastisement is and why he is called also Vyavahara! That upon whom all things depend is called Chastisement. Chastisement is that by which righteousness is kept up. He is sometimes called Vyavahara. In order that the righteousness of a king that is heedfully awake may not suffer extinction (Chastisement has come to be called by that name). It is for this reason that the name Vyavahara becomes applicable to it. 2 In olden days Manu, O king, declared first of all this truth, viz.,--'He who protects all creatures, the loved and the odious equally, by impartially wielding the lord of Chastisement, is said to be the embodiment of righteousness.'--These words that I have said were, O king first, uttered in days of old by Manu. They represent the high words of Brahman. And because these words were spoken first, therefore, they are known as the first words. And since it is by Chastisement that the misappropriation of other people's possessions is stopped, therefore Chastisement has come to be called by the name of Vyavahara. The aggregate of three always rests on well applied Chastisement. Chastisement is a great god. In form he looks
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like a blazing fire. His complexion is dark like that of the petals of the blue lotus. He is equipt with four teeth, has four arms and eight legs and many eyes. His cars are pointed like shafts and his hair stands upright. He has matted locks and two tongues. His face has the hue of copper, and he is clad in a lion's skin. 1 That irresistible deity assumes such a fierce shape. Assuming again the form of the sword, the bow, the mace, the dart, the trident, the mallet, the arrow, the thick and short club, the battle-axe, the discus, the noose, the heavy bludgeon, the rapier, the lance, and in fact of every kind of weapon that exists on earth. Chastisement moves in the world. Indeed, Chastisement moves on earth, piercing and cutting and afflicting and lopping off and dividing and striking and slaying and rushing against its victims. These, O Yudhishthira, are some of the names which Chastisement bears, viz., Sword, Sabre, Righteousness, Fury, the Irresistible, the Parent of prosperity, Victory, Punisher, Checker, the Eternal, the Scriptures, Brahmana, Mantra, Avenger, the Foremost of first Legislators, Judge, the Undecaying, God, the individual whose course is irresistible, the Ever-agoing, the First. born, the individual without affections, the Soul of Rudra, the eldest Manu and the great Benefactor Chastisement is the holy Vishnu. He is the puissant Narayana. And because he always assumes a terrible form, therefore he is called Mahapurusha. His wife Morality is also known by the names of Brahmana's Daughter, Lakshmi, Vriti, Saraswati, and Mother of the universe. Chastisement thus has many forms. Blessings and curse, pleasure and pain, righteousness and unrighteousness, strength and weakness, fortune and misfortune, merit and demerit, virtue and vice, desire and aversion, season and month, night and day, and hour, heedfulness and heedlessness, joy and anger, peace and self-restraint, destiny and exertion, salvation and condemnation, fear and fearlessness, injury and abstention from injury, penances and sacrifice and rigid abstinence, poison and healthy food, the beginning, the middle, and the end, the result of all murderous acts, insolence, insanity, arrogance, pride, patience, policy, impolicy, powerlessness and power, respect, disrespect, decay and stability, humility, charity, fitness of time and unfitness of time, falsehood, wisdom, truth, belief, disbelief, impotence, trade, profit, loss, success, defeat, fierceness, mildness, death, acquisition and non-acquisition, agreement and disagreement, that which should be done and that which should not be done, strength and weakness, malice and goodwill, righteousness and unrighteousness, shame and shamelessness, modesty, prosperity and adversity, energy, acts, learning, eloquence, keenness of Understanding,--all these, O Yudhishthira, are forms of Chastisement in this world. Hence, Chastisement is exceedingly multiform. If Chastisement had not existed, all creatures would have ground one another. Through fear of Chastisement. O Yudhisthira, living creatures do not slay one another. The subjects, O king, always protected by Chastisement, enhance the might of
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their ruler. It is for this that Chastisement is regarded as the foremost refuge of all. Chastisement, O king, quickly sets the world on the path of righteousness. Dependent upon truth, righteousness exists in the Brahmanas. Endued with righteousness, foremost of Brahmanas became attached to the Vedas. From the Vedas the sacrifices flow. Sacrifices gratify the deities. The deities, being gratified, commend the denizens of the earth to Indra. For benefiting the denizens of the earth, Indra gives them food (in the form of rain without which crops and vegetation would fail). The life of all creatures depends upon food. From food creatures derive their support and growth. Chastisement (in the form of the Kshatriya ruler) remains wakeful amongst them. For serving this object, Chastisement assumes the form of a Kshatriya among men. Protecting men, he remains awake, always heedful and never decaying. Chastisement has again these other eight names, viz., God, Man, Life, Power, Heart, the Lord of all creatures, the Soul of all things, and the Living creature. God gave both affluence and the rod of chastisement to the king who is possessed of strength (in the form of military forces) and who is a combination of five ingredients. 1 Nobility of blood, ministers of great wealth, knowledge, the different kinds of forces (such as strength of body, energy of mind, etc.), with the eight objects mentioned below, and the other force (viz., that which depends upon a well-filled treasury), should be sought for the king, O Yudhishthira. Those eight objects are elephants, horses, cars, foot soldiers, boats, impressed labourers (for following the camp and doing other work), increase of population, and cattle (such as sheep, etc.). Of the army equipped in mail and with other accoutrements, car-warriors, elephant-warriors, cavalry, Infantry, officers, and surgeons constitute the limbs. Beggars, principal judges, astrologers, performers of propitiatory and Atharvan rites, treasury, allies, grain, and all other requisites, constitute the body, composed of seven attributes and eight limbs, of a kingdom. Chastisement is another powerful limb of a kingdom. Chastisement (in the form of an army) is the author of a kingdom. God himself has, with great care, sent Chastisement for the use of the Kshatriya. This eternal universe is impartial Chastisement's self. There is nothing more worthy of respect by kings than Chastisement by which the ways of Righteousness are pointed out. Brahman himself, for the protection of the world and for establishing the duties of different individuals, sent down (or created) Chastisement. There is another kind of Vyavahara arising out of the dispute of litigants which also has sprung from Brahman. Principally characterised by a belief in either of the two parties, that Vyavahara is seen to be productive of good. There is another kind of Vyavahara which has the Veda for its soul. It is also said to have the Veda for its cause. There is, O tiger, among kings, a (third) kind of Vyavahara which is connected with family customs but which is consistent with the scriptures. 2 That Vyavahara which has, as above, been said to be characterised by a belief in either of two litigant
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parties, should be known by us as inhering in the king. It should be also known by the name of Chastisement, as also by the name of Evidence. Although Chastisement is seen to be regulated by Evidence, yet it has been said to have its soul in Vyavahara. That which has been called Vyavahara is really based upon Vedic precepts. That Vyavahara which has been indicated to have the Vedas for its soul is Morality or duty. It is also productive of good unto persons believing in duty and morality, men of cleansed souls have spoken of that Vyavahara as they have done of ordinary law. 1 The third kind of Vyavahara is also a preceptor of men, and it has also its roots in the Veda, O Yudhishthira! It upholds the three worlds. It has Truth for its soul and it is productive of prosperity. That which is Chastisement has been seen by us to be eternal Vyavahara. That which has been said to be Vyavahara is verily the Veda. That which is the Veda is morality, duty. That which is morality and duty is the path of Righteousness. This last it was which in the beginning had been Grandsire Brahman, that Lord of all creatures. Brahman is the Creator of the entire universe with the gods and Asura and Rakshasas and human beings and snakes, and of every other thing. Hence that Vyavahara which is characterised by a belief in either of two litigant parties has also flowed from him. For this reason He has laid down the following in respect of Vyavahara: Neither mother, nor father, nor brother, nor wife, nor priest, is unpunishable with that king who rules agreeably to his duty.

Footnotes

261:2 Vyavahara is vi and avahara, hence that through which all kinds of misappropriation are stopped. It is a name applied to Law and administration of justice.
262:1 The commentator, in a long note, gives very fanciful explanations touching every one of these peculiarities of form. He understands Mrigaraja to mean the black antelope. I cannot reject the obvious meaning of the word. The object of the poet is simply to create a form that is frightful.
263:1 These are Righteousness, Law, Chastisement, God, and Living Creature.
263:2 The nearest approach in English to what is meant here by Vyavahara is Law. Three kinds of Vyavahara or Law are here spoken of. The first is the ordinary Law, according to p. 264 which the disputes of litigants are decided, it includes booth civil and criminal law, it is quaintly described here as Vattripratyayalakskana, i.e., 'characterised by a belief in either of two litigant parties.' When a suit, civil or criminal, is instituted, the king or those that act in the king's name must call for Evidence and decide the matter by believing either of the two parties. Then follows restoration or punishment. In either case, it is a form of Chastisement The second kind of Vyavahara or Law is the ecclesiastical law of the Vedas. These are the precepts or injunctions laid down in those sacred books for regulating every part of human duty. The third kind of Vyavahara or Law is the particular customs of families or races. It is also called kulachara. Where Kulachara is not inconsistent or in open variance with the established civil or criminal Law, or is not opposed to the spirit of the ecclesiastical law as laid down in the Vedas, it is upheld. (Even the British courts of law uphold Kulachara, interpreting it very strictly). What Bhishma says here is that even Kulachara should not be regarded as inconsistent with the scriptures (Vedas and Smritis).
264:1 In the verse 52 Bhishma says that the first kind of Vyavahara or Law, i.e., the ordinary civil and criminal law of a realm, must be regarded as resting on the king. But as this kind of law has the Veda for its soul and has originally flowed from Brahman, a king incurs no sin by administering it and by inflicting chastisement in its administration. The purport in brief, of verse 54 is that Manu and others, in speaking of Morality and duty have said that it is as binding as the ordinary law that is administered by kings.

 

Book 12
Chapter 122

 

 

 

1 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      aṅgeṣu rājā dyutimān vasu homa iti śrutaḥ
  2 sa rājā dharmanityaḥ san saha patnyā mahātapāḥ
      muñja pṛṣṭhaṃ jagāmātha devarṣigaṇapūjitam
  3 tatra śṛṅge himavato merau kanakaparvate
      yatra muñjavaṭe rāmo jaṭā haraṇam ādiśat
  4 tadā prabhṛti rājendra ṛṣibhiḥ saṃśitavrataiḥ
      muñja pṛṣṭha iti proktaḥ sa deśo rudra sevitaḥ
  5 sa tatra bahubhir yuktaḥ sadā śrutimayair guṇaiḥ
      brāhmaṇānām anumato devarṣisadṛśo 'bhavat
  6 taṃ kadā cid adīnātmā sakhā śakrasya mānitaḥ
      abhyāgacchan mahīpālo māndhātā śatrukarśanaḥ
  7 so 'bhisṛtya tu māndhātā vasu homaṃ narādhipam
      dṛṣṭvā prakṛṣṭaṃ tapasā vinayenābhyatiṣṭhata
  8 vasu homo 'pi rājño vai gām arghyaṃ ca nyavedayat
      aṣṭāṅgasya ca rājyasya papraccha kuśalaṃ tadā
  9 sadbhir ācaritaṃ pūrvaṃ yathāvad anuyāyinam
      apṛcchad vasu homas taṃ rājan kiṃ karavāṇi te
  10 so 'bravīt paramaprīto māndhātā rājasattamam
     vasu homaṃ mahāprājñam āsīnaṃ kurunandana
 11 bṛhaspater mataṃ rājann adhītaṃ sakalaṃ tvayā
     tathaivauśanasaṃ śāstraṃ vijñātaṃ te narādhipa
 12 tad ahaṃ śrotum icchāmi daṇḍa utpadyate katham
     kiṃ vāpi pūrvaṃ jāgarti kiṃ vā paramam ucyate
 13 kathaṃ kṣatriya saṃsthaś ca daṇḍaḥ saṃpraty avasthitaḥ
     brūhi me sumahāprājña dadāmy ācārya vetanam
 14 [vasuhoma]
     śṛṇu rājan yathā daṇḍaḥ saṃbhūto lokasaṃgrahaḥ
     prajā vinayarakṣārthaṃ dharmasyātmā sanātanaḥ
 15 brahmā yiyakṣur bhagavān sarvalokapitāmahaḥ
     ṛtvijaṃ nātmanā tulyaṃ dadarśeti hi naḥ śrutam
 16 sa garbhaṃ śirasā devo varṣapūgān adhārayat
     pūrṇe varṣasahasre tu sa garbhaḥ kṣuvato 'patat
 17 sa kṣupo nāma saṃbhūtaḥ prajāpatir ariṃdama
     ṛtvig āsīt tadā rājan yajñe tasya mahātmanaḥ
 18 tasmin pravṛtte satre tu brahmaṇaḥ pārthivarṣabha
     hṛṣṭarūpapracāratvād daṇḍaḥ so 'ntarhito 'bhavat
 19 tasminn antarhite cātha prajānāṃ saṃkaro 'bhavat
     naiva kāryaṃ na cākāryaṃ bhojyābhojyaṃ na vidyate
 20 peyāpeyaṃ kutaḥ siddhir hisanti ca parasparam
     gamyāgamyaṃ tadā nāsīt parasvaṃ svaṃ ca vai samam
 21 parasparaṃ vilumpante sārameyā ivāmiṣam
     abalaṃ balino jaghnur nirmaryādam avartata
 22 tataḥ pitāmaho viṣṇuṃ bhagavantaṃ sanātanam
     saṃpūjya varadaṃ devaṃ mahādevam athābravīt
 23 atra sādhv anukampāṃ vai kartum arhasi kevalam
     saṃkaro na bhaved atra yathā vai tad vidhīyatām
 24 tataḥ sa bhagavān dhyātvā ciraṃ śūlajaṭā dharaḥ
     ātmānam ātmanā daṇḍam asṛjad devasattamaḥ
 25 tasmāc ca dharmacaraṇāṃ nītiṃ devīṃ sarasvatīm
     asṛjad daṇḍanītiḥ sā triṣu lokeṣu viśrutā
 26 bhūyaḥ sa bhagavān dhyātvā ciraṃ śūlavarāyudhaḥ
     tasya tasya nikāyasya cakāraikaikam īśaram
 27 devānām īśvaraṃ cakre devaṃ daśaśatekṣaṇam
     yamaṃ vaivasvataṃ cāpi pitṝṇām akarot patim
 28 dhanānāṃ rakṣasāṃ cāpi kuberam api ceśvaram
     parvatānāṃ patiṃ meruṃ saritāṃ ca mahodadhim
 29 apāṃ rājye surāṇāṃ ca vidadhe varuṇaṃ prabhum
     mṛtyuṃ prāṇeśvaram atho tejasāṃ ca hutāśanam
 30 rudrāṇām api ceśānaṃ goptāraṃ vidadhe prabhuḥ
     mahātmānaṃ mahādevaṃ viśālākṣaṃ sanātanam
 31 vasiṣṭham īśaṃ viprāṇāṃ vasūnāṃ jātavedasam
     tejasāṃ bhāskaraṃ cakre nakṣatrāṇāṃ niśākaram
 32 vīrudhām aṃśumantaṃ ca bhūtānāṃ ca prabhuṃ varam
     kumāraṃ dvādaśa bhujaṃ skandaṃ rājānam ādiśat
 33 kālaṃ sarveśam akarot saṃhāra vinayātmakam
     mṛtyoś caturvibhāgasya duḥkhasya ca sukhasya ca
 34 īśvaraḥ sarvadehas tu rājarājo dhanādhipaḥ
     sarveṣām eva rudrāṇāṃ śūlapāṇir iti śrutiḥ
 35 tam ekaṃ brahmaṇaḥ putram anujātaṃ kṣupaṃ dadau
     prajānām adhipaṃ śreṣṭhaṃ sarvadharmabhṛtām api
 36 mahādevas tatas tasmin vṛtte yajñe yathāvidhi
     daṇḍaṃ dharmasya goptāraṃ viṣṇave satkṛtaṃ dadau
 37 viṣṇur aṅgirase prādād aṅgirā munisattamaḥ
     prādād indra marīcibhyāṃ marīcir bhṛgave dadau
 38 bhṛgur dadāv ṛṣibhyas tu taṃ daṇḍaṃ dharmasaṃhitam
     ṛṣayo lokapālebhyo lokapālāḥ kṣupāya ca
 39 kṣupas tu manave prādād ādityatanayāya ca
     putrebhyaḥ śrāddhadevas tu sūkṣmadharmārthakāraṇāt
     taṃ dadau sūryaputras tu manur vai rakṣaṇātmakam
 40 vibhajya daṇḍaḥ kartavyo dharmeṇa na yadṛcchayā
     durvācā nigraho bandho hiraṇyaṃ bāhyataḥ kriyā
 41 vyaṅgatvaṃ ca śarīrasya vadho vā nālpakāraṇāt
     śarīrapīḍās tās tās tu dehatyāgo vivāsanam
 42 ānupūrvyā ca daṇḍo 'sau prajā jāgarti pālayan
     indro jāgarti bhagavān indrād agnir vibhāvasuḥ
 43 agner jāgarti varuṇo varuṇāc ca prajāpatiḥ
     prajāpates tato dharmo jāgarti vinayātmakaḥ
 44 dharmāc ca brahmaṇaḥ putro vyavasāyaḥ sanātanaḥ
     vyavasāyāt tatas tejo jāgarti paripālayan
 45 oṣadhyas tejasas tasmād oṣadhibhyaś ca parvatāḥ
     parvatebhyaś ca jāgarti raso rasaguṇāt tathā
 46 jāgarti nirṛtir devī jyotīṃṣi nirṛter api
     vedāḥ pratiṣṭhā jyotirbhyas tato hayaśirāḥ prabhuḥ
 47 brahmā pitāmahas tasmāj jāgarti prabhur avyayaḥ
     pitāmahān mahādevo jāgarti bhagavāñ śivaḥ
 48 viśve devāḥ śivāc cāpi viśvebhyaś ca tatharṣayaḥ
     ṛṣibhyo bhagavān somaḥ somād devāḥ sanātanāḥ
 49 devebhyo brāhmaṇā loke jāgratīty upadhāraya
     brāhmaṇebhyaś ca rājanyā lokān rakṣanti dharmataḥ
     sthāvaraṃ jaṅgamaṃ caiva kṣatriyebhyaḥ sanātanam
 50 prajā jāgrati loke 'smin daṇḍo jāgarti tāsu ca
     sarvasaṃkṣepako daṇḍaḥ pitāmahasamaḥ prabhuḥ
 51 jāgarti kālaḥ pūrvaṃ ca madhye cānte ca bhārata
     īśvaraḥ sarvalokasya mahādevaḥ prajāpatiḥ
 52 devadevaḥ śivaḥ śarvo jāgarti satataṃ prabhuḥ
     kapardī śaṃkaro rudro bhavaḥ sthāṇur umāpatiḥ
 53 ity eṣa daṇḍo vikhyāta ādau madhye tathāvare
     bhūmipālo yathānyāyaṃ vartetānena dharmavit
 54 [bh]
     itīdaṃ vasu homasya śṛṇuyād yo mataṃ naraḥ
     śrutvā ca samyag varteta sa kāmān āpnuyān nṛpaḥ
 55 iti te sarvam ākhyātaṃ yo daṇḍo manujarṣabha
     niyantā sarvalokasya dharmākrāntasya bhārata

SECTION CXXII

"Bhishma said, 'In this connection is cited the old story that follows. There
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was among the Angas a king of great splendour, called Vasuhoma. That king was always engaged in acts of piety, and accompanied by his spouse he always practiced the most rigid penances. He repaired to the spot called Munjaprishtha held in high esteem by the Pitris and the celestial Rishis. There, on that peak of Himavat, near the golden mountains of Merit, (the great Brahmana here) Rama, sitting under the shade of a well-known banian, had tied his matted locks together. 1 From that time, O monarch, the spot, which is a favourite haunt of Rudra, came to be called Munjaprishtha by Rishis of rigid vows. King Vasuhoma, residing in that spot, acquired many pious attributes and, having gained the esteem of the Brahmanas, came to be regarded as a celestial Rishi in holiness. One day, that crusher of foes, that friend of Sakra, viz., king Mandhatri of great soul, came to Vasuhoma on his mountain retreat. Arrived there, Mandhatri, beholding king Vasuhoma of austere penances stood before the latter in an attitude of humility. Vasuhoma offered unto his guest water to wash his feet, and the Arghya consisting of the usual articles, and enquired of him about the well-being or otherwise of his kingdom consisting of seven limbs. After this, Vasuhoma addressed his royal guest who faithfully followed the practices of the righteous men of old, saying, 'What, O king, shall I do for thee?' Thus addressed, O delighter of the Kurus, Mandhatri, that best of kings, highly gratified, answered Vasuhoma of great wisdom seated at his ease, in the following words.'
"Mandhatri said, 'Thou hast, O king, studied all the doctrines of Vrihaspati. O best of men, the doctrines laid down by Usanas also are known to thee. I desire to know what is the origin of Chastisement. What was awake before Chastisement? What also is said to be its end? How came Chastisement to depend upon the Kshatriya? Tell me all this. O thou of great wisdom! I come to thee as a disciple ready to give thee the tutorial fee.' 2
"Vasuhoma said, 'Listen, O king, as to how Chastisement, that upholder of the world, arose. The soul of righteousness, it is eternal, and was created for maintaining the due government of all creatures. It hath been heard by us that once upon a time, the Grandsire of all the worlds, viz., the divine Brahman desiring to perform a sacrifice, failed to find a priest possessed of qualifications like himself. For this reason he conceived in his brain and held the foetus there for many long years. After a thousand years had passed away, the great god sneezed. In that act, the foetus fell from his head. The divine being, O chastiser of foes, that thus took birth from Brahman was called by the name of Kshupa. Possessed of great powers, he became a lord of creatures. That Kshupa became the priest, O king, in the sacrifice of the high-souled Grandsire. Upon the commencement of that sacrifice, of Brahman, O best of kings. Chastisement disappeared in consequence of the visible form that the Grandsire was
p. 266
then obliged to assume. 1 Chastisement having disappeared, a great confusion set in among all creatures. There was no longer any distinction between what should be done and what should not. All distinction, again, between clean and unclean food ceased. Men ceased to distinguish between what drink was allowable and what drink was otherwise. All creatures began to injure one another. There were no restraints in the matter of the union of the sexes. All idea of property ceased. All creatures began to rob, and snatching meat from one another. The strong began to slay the weak. Nobody cherished the slightest consideration for his neighbour. The Grandsire then, having worshipped the divine and eternal Vishnu, addressed that great boon-giving god, saying, 'It behoveth thee, O Kesava, to show mercy on the present occasion. Let it be so ordained by thee that the confusion that has occurred may disappear.' Thus addressed, that foremost of deities, armed with an enormous Sula, 2 having reflected long, created his ownself into the form of Chastisement. From that form, having Righteousness for its legs, the goddess Saraswati created Danda-niti (Science of Chastisement) which very soon became celebrated over the world. After this the great god armed with the enormous Sula, having again reflected for some time, appointed a few among the gods as the lords or rulers of their respective classes. It was then that he made the divine Indra of a thousand eyes the ruler of the deities. Yama the son of Vivaswat was made the lord of the Pitris. Kuvera was made the lord of treasures and of all the Rakshasas. Meru was made the king of the mountains, and Ocean was made the lord of the rivers. The puissant Varuna was installed into the sovereignty of the waters and the Asuras. Death was made the lord of life and all living things, and Fire was appointed as the lord of all things possessed of energy. The puissant Isana the high-souled and eternal Mahadeva, of three eyes, was made the lord of the Rudras. Vasishtha was made the lord of the Brahmanas, and Jatavedas was made the chief of the Vasus. Surya was made the lord of all luminous bodies, and Chandramas was made the king of Stars and constellations. Ansumat was made the lord of all herbs, and the puissant and foremost of deities, viz., Kumara or Skanda, of twelve arms, was made the chief of all the spirits and ghostly beings (that wait upon Mahadeva). Time, possessing the seeds of both destruction and growth, was made the sovereign of all creatures as also of the four portions of Death (viz., weapons, diseases, Yama, and acts) and lastly of grief and joy. The Srutis declare that the supreme god Mahadeva, that lord of lords, O king, armed with Sula, is the chief of the Rudras. The rod of chastisement was given to Brahmana's son of subsequent birth, viz., Kshupa, that lord of all creatures and the foremost one of all virtuous persons. Upon the completion of that sacrifice according to due rites, Mahadeva, after doing proper reverence made over
p. 267
[paragraph continues] Chastisement, that protector of Righteousness, unto Vishnu. 1 Vishnu gave it to Angiras; and Angiras, that foremost of ascetics, made it over to Indra and Marichi. Marichi gave it to Bhrigu. Bhrigu gave that rod intended for the protection of righteousness, unto all the Rishis. The Rishis gave it unto the Regents of the world, and the Regents made it over again to Kshupa. Kshupa then made it over to Manu the son of Surya. The deity of Sraddhas (viz., Manu), gave it unto his sons for the sake of true righteousness and wealth. Chastisement should be inflicted with discrimination, guided by righteousness and not by caprice. It is intended for restraining the wicked. Fines and forfeitures are intended for striking alarm, and not for filling the king's treasury. The maiming of one's body or the infliction of death should not proceed from trivial causes. The infliction of physical pain by diverse means, hurling from tops of mountains, and banishment also, should not proceed from similar causes. Surya's son Manu gave the rod of chastisement (to his sons) for the protection of the world. Chastisement, in the hands of successive holders, remains awake, protecting all creatures. At the top of the scale, the divine Indra is awake (with the rod of chastisement); after him, Agni of blazing flames; after him, Varuna; after Varuna, Prajapati; after Prajapati, Righteousness whose essence consists of restraint, 2 after Righteousness the son of Brahman, viz., the eternal Law; after Law, Energy is awake, employed in the act of protection; after Energy, the herbs (offered in sacrifices for supporting the gods and used as food and medicines); after the herbs, the mountains; after the mountains, all kinds of juices and their attributes; after these, the goddess Niriti; after Niriti, the planets and the luminous bodies in heaven; after these, the Vedas; after the Vedas, the puissant form of Vishnu with equine head; after him, the almighty and eternal Grandsire, viz., Brahman; after the Grandsire, the divine and blessed Mahadeva; after Mahadeva, the Viswedevas; after them, the great Rishis; after the Rishis the divine Soma; after Soma, the deities who are all eternal; after the deities, know that the Brahmanas are awake. After the Brahmanas, the Kshatriyas are righteously protecting all creatures. The eternal universe, consisting of mobile and immobile creatures, is kept awake by the Kshatriyas. Creatures are kept awake in this world, and Chastisement is awake among them. Possessed of splendour resembling that of the Grandsire himself, Chastisement keeps together and upholds everything. 3 Time, O Bharata, is always awake, in the beginning, the middle, and the end. The master of all the worlds, the lord of all creatures, the puissant and blessed Mahadeva, the god of gods, is always awake. He is called by these names also, viz., Kapardin, Sankara, Rudra, Bhava, Sthanu and the lord of Uma. Thus Chastisement also keeps awake in the beginning, the middle, and the end. A virtuous king should rule properly, guided by Chastisement.'
p. 268
"Bhishma continued, 'That person who listens to this teaching of Vasuhoma, and having listened to it conducts himself according to its tenure, is sure to obtain the fruition of all his wishes. I have now, O bull among men, told thee everything as to who Chastisement is, that restrainer of the universe which is governed by righteousness.'"

Footnotes

265:1 Jataharamadisat may also mean 'ordered the removal of his matted locks'--in other words, 'had a shame.'
265:2 i.e., to acknowledge thee as a tutor.
266:1 The sense is that inasmuch as the Grandsire, who was the governor of the universe, assumed the mild and peaceful aspect of a sacrificer, Chastisement which had dwelt in his furious form could no longer exist.
266:2 Though Sula is mentioned, yet it is Vishnu and not Mahadeva, that is implied. Generally the word means any weapon.
267:1 The whole account contains more than one inconsistency. The commentator is silent. I think the inconsistencies are incapable of being explained. It is very probable that there have been interpolations in the passage. Verse 34 is probably an interpolation, as also verse 36.
267:2 i.e., Self-denial or discipline.
267:3 I have not the faintest idea of what is intended by these verses, viz., 43 and 51. Nilakantha is silent. It is very doubtful if they have really any meaning.

 

 

Book 12
Chapter 123

 

 

1 [y]
      tāta dharmārthakāmānāṃ śrotum icchāmi niścayam
      lokayātrā hi kārtsnyena triṣv eteṣu pratiṣṭhitā
  2 dharmārthakāmāḥ kiṃ mūlās trayāṇāṃ prabhavaś ca kaḥ
      anyonyaṃ cānuṣajjante vartante ca pṛthak pṛthak
  3 [bh]
      yadā te syuḥ sumanaso lokasaṃsthārtha niścaye
      kālaprabhava saṃsthāsu sajjante ca trayas tadā
  4 dharmamūlas tu deho 'rthaḥ kāmo 'rthaphalam ucyate
      saṃkalpamūlās te sarve saṃkalpo viṣayātmakaḥ
  5 viṣayāś caiva kārtsnyena sarva āhārasiddhaye
      mūlam etat trivargasya nivṛttir mokṣa ucyate
  6 dharmaḥ śarīrasaṃguptir dharmārthaṃ cārtha iṣyate
      kāmo ratiphalaś cātra sarve caite rajasvalāḥ
  7 saṃnikṛṣṭāṃś cared enān na cainān manasā tyajet
      vimuktas tamasā sarvān dharmādīn kāmanaiṣṭhikān
  8 śreṣṭha buddhis trivargasya yad ayaṃ prāpnuyāt kṣaṇāt
      buddhyā budhyed ihārthe na tad ahnā tu nikṛṣṭayā
  9 apadhyāna malo dharmo malo 'rthasya nigūhanam
      saṃpramoda malaḥ kāmo bhūyaḥ svaguṇavartitaḥ
  10 atrāpy udāharantīmam itihāsaṃ purātanam
     kāmandasya ca saṃvādam aṅgāriṣṭhasya cobhayoḥ
 11 kāmandam ṛṣim āsīnam abhivādya narādhipaḥ
     aṅgāriṣṭho 'tha papraccha kṛtvā samayaparyayam
 12 yaḥ pāpaṃ kurute rājā kāmamohabalāt kṛtaḥ
     pratyāsannasya tasyarṣe kiṃ syāt pāpapraṇāśanam
 13 adharmo dharma iti hi yo 'jñānād ācared iha
     taṃ cāpi prathitaṃ loke kathaṃ rājā nivartayet
 14 [k]
     yo dharmārthau samutsṛjya kāmam evānuvartate
     sa dharmārthaparityāgāt prajñā nāśam ihārchati
 15 prajñā praṇāśako mohas tathā dharmārthanāśakaḥ
     tasmān nāstikatā caiva durācāraś ca jāyate
 16 durācārān yadā rājā praduṣṭān na niyacchati
     tasmād udvijate lokaḥ sarpād veśma gatād iva
 17 taṃ prajā nānuvartante brāhmaṇā na ca sādhavaḥ
     tataḥ saṃkṣayam āpnoti tathā vadhyatvam eti ca
 18 apadhvastas tv avamato duḥkhaṃ jīvati jīvitam
     jīvec ca yad apadhvastas tac chuddhaṃ maraṇaṃ bhavet
 19 atraitad āhur ācāryāḥ pāpasya ca nibarhaṇam
     sevitavyā trayī vidyā satkāro brāhmaṇeṣu ca
 20 mahāmanā bhaved dharme vivahec ca mahākule
     brāhmaṇāṃś cāpi seveta kṣamā yuktān manasvinaḥ
 21 japed udakaśīlaḥ syāt sumukho nānyad āsthitaḥ
     dharmānvitān saṃpraviśed bahiḥ kṛtvaiva duṣkṛtīn
 22 prasādayen madhuraya vācāpy atha ca karmaṇā
     ity asmīti vaden nityaṃ pareṣāṃ kīrtayan guṇān
 23 apāpo hy evam ācāraḥ kṣipraṃ bahumato bhavet
     pāpāny api ca kṛcchrāṇi śamayen nātra saṃśayaḥ
 24 guravo 'pi paraṃ dharmaṃ yad brūyus tat tathā kuru
     gurūṇāṃ hi prasādād dhi śreyaḥ param avāpsyasi

 

SECTION CXXIII

"Yudhishthira said, 'I wish, O sire, to hear the settled conclusions on the subject of Virtue, Wealth, and Pleasure. Depending upon which of these does the course of life proceed? What are the respective roots of Virtue, Wealth, and Pleasure? What are again the results of those three? They are sometimes see n to mingle with one another, and sometimes to exist separately and independently of one another.'
"Bhishma said, 'When men in this world endeavour with good hearts to achieve Wealth with the aid of Virtue, then those three, viz., Virtue, Wealth, and Pleasure, may be seen to co-exist in a state of union in respect of time, cause, and action. 1 Wealth has its root in Virtue, and Pleasure is said to be the fruit of Wealth. All the three again have their root in Will. Will is concerned with objects. All objects, again, in their entirety, exist for gratifying the desire of enjoyment. Upon these then does the aggregate of three depend. Entire abstraction from all objects is Emancipation. It is said that Virtue is sought for the protection of the body, and Wealth is for the acquisition of Virtue. Pleasure is only the gratification of the senses. All the three have, therefore, the quality of Passion. 2 Virtue, Wealth, and Pleasure, when sought for the sake of heaven or such other rewards, are said to be remote because the rewards themselves are remote. When sought, however, for the sake of Knowledge of Self, they are said to be proximate. One should seek them when they are of such a character. 3 One should not cast them off even mentally. If Virtue, Wealth, and Pleasure are to be abandoned, one should abandon them when one has freed one's self by ascetic penances. 4 The aim of the triple aggregate is towards emancipation.
p. 269
[paragraph continues] Would that man could obtain it! One's acts, undertaken and completed with eve tithe aid of intelligence may or may not lead to the expected results. Virtue is not always the root of Wealth, for other things than Virtue lead to Wealth (such as service, agriculture, &c). There is again a contrary opinion (for some say that Wealth is earned through chance or birth or like causes). In some instances, Wealth acquired has been productive of evil. Other things again that Wealth (such as fasts and vows) have led to the acquisition of Virtue. As regards this topic, therefore, a dullard whose understanding has been debased by ignorance, never succeeds in acquiring the highest aim of Virtue and Wealth, viz., Emancipation. Virtue's dross consists in the desire of reward; the dross of Wealth consists in hoarding it; when purged of these impurities, they are productive of great results. In this connection is cited the narrative of the discourse that look place in days of old between Kamandaka and Angaristha. One day, king Angaristha, having waited for the opportunity, saluted the Rishi Kamandaka as he was seated at his ease and asked him the following questions, 'If a king, forced by lust and folly, commits sin for which he afterwards repents, by what acts, O Rishi, can those sins be destroyed? If again a man impelled by ignorance, does what is sinful in the belief that he is acting righteously, how shall the king put a stop to that sin come into vogue among men?'
"Kamandaka said, 'That man who, abandoning Virtue and Wealth pursues only Pleasure, reaps as the consequence of such conduct the destruction of his intelligence. The destruction of intelligence is followed by heedlessness that is at once destructive of both Virtue and Wealth. From such heedlessness proceed dire atheism and systematic wickedness of conduct. If the king does not restrain those wicked men of sinful conduct, all good subjects then live in fear of him like the inmate of a room within which a snake has concealed itself. The subjects do not follow such a king. Brahmanas and all pious persons also act in the same way. As a consequence the king incurs great danger, and ultimately the risk of destruction itself. Overtaken by infamy and insult, he has to drag on a miserable existence. A life of infamy, however, is equal to death. Men learned in the scriptures have indicated the following means for checking sin. The king should always devote himself to the study of the three Vedas. He should respect the Brahmanas and do good offices unto them. He should be devoted to righteousness. He should make alliance (of marriage) with high families. He should wait upon high-minded Brahmanas adorned with the virtue of forgiveness. He should perform ablutions and recite sacred mantras and thus pass his time happily. Banishing all wicked subjects from himself and his kingdom, he should seek the companionship of virtuous men. He should gratify all persons by speeches or good acts. He should say unto all--'I am yours,'--proclaim the virtues of even his foes. By pursuing such conduct he may soon cleanse himself of his sins and win the high regard of all. Without doubt, by conduct such as this all his sins will be destroyed. Thou shouldst accomplish all those high duties which thy seniors and preceptors would indicate. Thou art sure to obtain great blessing through the grace of thy seniors and preceptors.'"

Footnotes

268:1 The commentator illustrates this by the action of a virtuous husband seeking congress with his wedded wife in the proper season. There is religious merit in the performance of the rites known by the name of Garbhadhana; there is pleasure in the act itself; and lastly, wealth or profit in the form of a son is also acquired.
268:2 There are three qualities or attributes that characterise human acts, viz., Goodness, Passion, and Darkness. Vide the latter sections of the Bhagavadgita. Such Virtue and Wealth and Pleasure, therefore, are not very high objects of pursuit. Things possessing the, attribute of Goodness only are worthy of pursuit.
268:3 i.e., one should seek virtue for only compassing purity of soul; Wealth in order that one may spend it in acts undertaken without desire of fruit; and Pleasure for only supporting the body.
268:4 Dharmadinkamanaishthikan, i.e., having Dharma for the first and Karna for the last, hence Virtue, Wealth and Pleasur

 

Book 12
Chapter 124

 

 

 

1 [y]
      ime janā naraśreṣṭha praśaṃsanti sadā bhuvi
      dharmasya śīlam evādau tato me saṃśayo mahān
  2 yadi tac chakyam asmābhir jñātuṃ dharmabhṛtāṃ vara
      śrotum icchāmi tat sarvaṃ yathaitad upalabhyate
  3 kathaṃ nu prāpyate śīlaṃ śrotum icchāmi bhārata
      kiṃ lakṣaṇaṃ ca tat proktaṃ brūhi me vadatāṃ vara
  4 [bh]
      purā duryodhaneneha dhṛtarāṣṭrāya mānada
      ākhyātaṃ tapyamānena śriyaṃ dṛṣṭvā tathāgatām
  5 indraprasthe mahārāja tava sa bhrātṛkasya ha
      sabhāyāṃ cāvahasanaṃ tat sarvaṃ śṛṇu bhārata
  6 bhavatas tāṃ sabhāṃ dṛṣṭvā samṛddhiṃ cāpy anuttamām
      duryodhanas tadāsīnaḥ sarvaṃ pitre nyavedayat
  7 śrutvā ca dhṛtarāṣṭro 'pi duryodhana vacas tadā
      abravīt karṇa sahitaṃ duryodhanam idaṃ vacaḥ
  8 kimarthaṃ tapyase putra śrotum icchāmi tattvataḥ
      śrutvā tvām anuneṣyāmi yadi samyag bhaviṣyasi
  9 yathā tvaṃ mahad aiśvaryaṃ prāptaḥ parapuraṃjaya
      kiṃkarā bhrātaraḥ sarve mitrāḥ saṃbandhinas tathā
  10 ācchādayasi prāvārān aśnāsi piśitaudanam
     ājāneyā vahanti tvāṃ kasmāc chocasi putraka
 11 [d]
     daśa tāni sahasrāṇi snātakānāṃ mahātmanām
     bhuñjate rukmapātrīṣu yudhiṣṭhira niveśane
 12 dṛṣṭvā ca tāṃ sabhāṃ divyāṃ divyapuṣpaphalānvitām
     aśvāṃs tittira kalmāṣān ratnāni vividhāni ca
 13 dṛṣṭvā tāṃ pāṇḍaveyānām ṛddhim indropamāṃ śubhām
     amitrāṇāṃ sumahatīm anuśocāmi mānada
 14 [dh]
     yadīcchasi śriyaṃ tāta yādṛśīṃ tāṃ yudhiṣṭhire
     viśiṣṭāṃ vā naravyāghra śīlavān bhava putraka
 15 śīlena hi trayo lokāḥ śakyā jetuṃ na saṃśayaḥ
     na hi kiṃ cid asādhyaṃ vai loke śīlavatāṃ bhavet
 16 ekarātreṇa māndhātā tryaheṇa janamejayaḥ
     saptarātreṇa nābhāgaḥ pṛthivīṃ pratipedivān
 17 ete hi pārthivāḥ sarve śīlavanto damānvitāḥ
     atas teṣāṃ guṇakrītā vasudhā svayam āgamat
 18 atrāpy udāharantīmam itihāsaṃ purātanam
     nāradena purā proktaṃ śīlam āśritya bhārata
 19 prahrādena hṛtaṃ rājyaṃ mahendrasya mahātmanaḥ
     śīlam āśritya daityena trailokyaṃ ca vaśīkṛtam
 20 tato bṛhaspatiṃ śakraḥ prāñjaliḥ samupasthitaḥ
     uvāca ca mahāprājñaḥ śreya icchāmi veditum
 21 tato bṛhaspatis tasmai jñānaṃ naiḥśreyasaṃ param
     kathayām āsa bhagavān devendrāya kurūdvaha
 22 etāvac chreya ity eva bṛhaspatir abhāṣata
     indras tu bhūyaḥ papraccha kva viśeṣo bhaved iti
 23 [b]
     viśeṣo 'sti mahāṃs tāta bhārgavasya mahātmanaḥ
     tatrāgamaya bhadraṃ te bhūya eva puraṃdara
 24 [dh]
     ātmanas tu tataḥ śreyo bhārgavāt sumahāyaśāḥ
     jñānam āgamayat prītyā punaḥ sa paramadyutiḥ
 25 tenāpi samanujñāto bhāgaveṇa mahātmanā
     śreyo 'stīti punar bhūyaḥ śukram āha śatakratuḥ
 26 bhārgavas tv āha dharmajñaḥ prahrādasya mahātmanaḥ
     jñānam asti viśeṣeṇa tato hṛṣṭaś ca so 'bhavat
 27 sa tato brāhmaṇo bhūtvā prahrādaṃ pākaśāsanaḥ
     sṛtvā provāca medhāvī śreya icchāmi veditum
 28 prahrādas tv abravīd vipraṃ kṣaṇo nāsti dvijarṣabha
     trailokyarājye saktasya tato nopadiśāmi te
 29 brāhmaṇas tv abravīd vākyaṃ kasmin kāle kṣaṇo bhavet
     tatopadiṣṭam icchāmi yad yat kāryāntaraṃ bhavet
 30 tataḥ prīto 'bhavad rājā prahrādo brahmavādine
     tathety uktvā śubhe kāle jñānatattvaṃ dadau tadā
 31 brāhmaṇo 'pi yathānyāyaṃ guruvṛttim anuttamām
     cakāra sarvabhāvena yadvat sa manasecchati
 32 pṛṣṭhaś ca tena bahuśaḥ prāptaṃ katham ariṃdama
     trailokyarājyaṃ dharmajña kāraṇaṃ tad bravīhi me
 33 [p]
     nāsūyāmi dvijaśreṣṭha rājāsmīti kadā cana
     kavyāni vadatāṃ tāta saṃyacchāmi vahāmi ca
 34 te visrabdhāḥ prabhāṣante saṃyacchanti ca māṃ sadā
     te mā kavya pade saktaṃ śuśrūṣum anasūyakam
 35 dharmātmānaṃ jitakrodhaṃ saṃyataṃ saṃyatendriyam
     samācinvanti śāstāraḥ kṣaudraṃ madhv iva makṣikāḥ
 36 so 'haṃ vāg agrapiṣṭānāṃ rasānām avalehitā
     svajātyān adhitiṣṭhāmi nakṣatrāṇīva candramāḥ
 37 etat pṛthivyām amṛtam etac cakṣur anuttamam
     yad brāhmaṇa mukhe kavyam etac chrutvā pravartate
 38 [dh]
     etāvac chreya ity āha prahrādo brahmavādinam
     śuśrūṣitas tena tadā daityendro vākyam abravīt
 39 yathāvad guruvṛttyā te prīto 'smi dvijasattama
     varaṃ vṛṇīṣva bhadraṃ te pradātāsmi na saṃśayaḥ
 40 kṛtam ity eva daityendram uvāca sa ca vai dvijaḥ
     prahrādas tv abravīt prīto gṛhyatāṃ vara ity uta
 41 [br]
     yadi rājan prasannas tvaṃ mama cecchasi ced dhitam
     bhavataḥ śīlam icchāmi prāptum eṣa varo mama
 42 [dh]
     tataḥ prītaś ca daityendro bhayaṃ cāsyābhavan mahat
     vare pradiṣṭe vipreṇa nālpatejāyam ity uta
 43 evam astv iti taṃ prāha prahrādo vismitas tadā
     upākṛtya tu viprāya varaṃ duḥkhānvito 'bhavat
 44 datte vare gate vipre cintāsīn mahatī tataḥ
     prahrādasya mahārāja niścayaṃ na ca jagmivān
 45 tasya cintayatas tāta chāyā bhūtaṃ mahādyute
     tejo vigrahavat tāta śarīram ajahāt tadā
 46 tam apṛcchan mahākāyaṃ prahrādaḥ ko bhavān iti
     pratyāha nanu śīlo 'smi tyakto gacchāmy ahaṃ tvayā
 47 tasmin dvija vare rājan vatsyāmy aham aninditam
     yo 'sau śiṣyatvam āgamya tvayi nityaṃ samāhitaḥ
     ity uktvāntarhitaṃ tad vai śakraṃ cānvaviśat prabho
 48 tasmiṃs tejasi yāte tu tādṛgrūpas tato 'paraḥ
     śarīrān niḥsṛtas tasya ko bhavān iti cābravīt
 49 dharmaṃ prahrāda māṃ viddhi yatrāsau dvijasattamaḥ
     tatra yāsyāmi daityendra yataḥ śīlaṃ tato hy aham
 50 tato 'paro mahārāja prajvajann iva tejasā
     śarīrān niḥsṛtas tasya prahrādasya mahātmanaḥ
 51 ko bhavān iti pṛṣṭaś ca tam āha sa mahādyutiḥ
     satyam asmy asurendrāgrya yāsye 'haṃ dharmam anv iha
 52 tasminn anugate dharmaṃ puruṣe puruṣo 'paraḥ
     niścakrāma tatas tasmāt pṛṣṭhaś cāha mahātmanā
     vṛttaṃ prahrāda māṃ viddhi yataḥ satyaṃ tato hy aham
 53 tasmin gate mahāśvetaḥ śarīrāt tasya niryayau
     pṛṣṭaś cāha balaṃ viddhi yato vṛttam ahaṃ tataḥ
     ity uktvā ca yayau tatra yato vṛttaṃ narādhipa
 54 tataḥ prabhāmayī devī śarīrāt tasya niryayau
     tām apṛcchat sa daityendraḥ sā śrīr ity evam abravīt
 55 uṣitāsmi sukhaṃ vīra tvayi satyaparākrame
     tvayā tyaktā gamiṣyāmi balaṃ yatra tato hy aham
 56 tato bhayaṃ prādurāsīt prahrādasya mahātmanaḥ
     apṛcchata ca tāṃ bhūyaḥ kva yāsi kamalālaye
 57 tvaṃ hi satyavratā devī lokasya parameśvarī
     kaś cāsau brāhmaṇaśreṣṭhas tattvam icchāmi veditum
 58 [ṣrī]
     sa śakro brahma cārī ca yas tvayā copaśikṣitaḥ
     trailokye te yad aiśvaryaṃ tat tenāpahṛtaṃ prabho
 59 śīlena hi tvayā lokāḥ sarve dharmajña nirjitāḥ
     tad vijñāya mahendreṇa tava śīlaṃ hṛtaṃ prabho
 60 dharmaḥ satyaṃ tathā vṛttaṃ balaṃ caiva tathā hy aham
     śīlamūlā mahāprājña sadā nāsty atra saṃśayaḥ
 61 [bh]
     evam uktvā gatā tu śrīs te ca sarve yudhiṣṭhira
     duryodhanas tu pitaraṃ bhūya evābravīd idam
 62 śīlasya tattvam icchāmi vettuṃ kauravanandana
     prāpyate ca yathā śīlaṃ tam upāyaṃ vadasva me
 63 [dh]
     sopāyaṃ pūrvam uddiṣṭaṃ prahrādena mahātmanā
     saṃkṣepatas tu śīlasya śṛṇu prāptiṃ narādhipa
 64 adrohaḥ sarvabhūteṣu karmaṇā manasā girā
     anugrahaś ca dānaṃ ca śīlam etat praśasyate
 65 yad anyeṣāṃ hitaṃ na syād ātmanaḥ karma pauruṣam
     apatrapeta vā yena na tat kuryāt kathaṃ cana
 66 tat tu karma tathā kuryād yena ślāgheta saṃsadi
     etac chīlaṃ samāsena kathitaṃ kurusattama
 67 yady apy aśīlā nṛpate prāpnuvanti kva cic chriyam
     na bhuñjate ciraṃ tāta sa mūlāś ca patanti te
 68 etad viditvā tattvena śīlavān bhava putraka
     yadīcchasi śriyaṃ tāta suviśiṣṭāṃ yudhiṣṭhirāt
 69 [bh]
     etat kathitavān putre dhṛtarāṣṭro narādhipa
     etat kuruṣva kaunteya tataḥ prāpsyasi tat phalam

 

SECTION CXXIV

"Yudhishthira said, 'All persons on earth, O foremost of men, applaud virtuous behaviour. I have, however, great doubts with respect to this object of their praise. If the topic be capable of being understood by us, O foremost of virtuous men, I desire to hear everything about the way in which virtuous behaviour can be acquired. How indeed, is that behaviour acquired, O Bharata! I desire to hear it. Tell me also, O foremost of speakers, what has been said to be the characteristics of that behaviour.'
"Bhishma said, Formerly, O giver of honours, Duryodhana while burning with grief at sight of that well-known prosperity belonging to thee and thy brothers at Indraprastha and for the jeers he received in consequence of his mistakes at the grand mansion, had asked his father Dhritarashtra the same question. Listen to what transpired on that occasion, O Bharata! Having seen that grand mansion of thine and that high prosperity of which thou wert master, Duryodhana, while sitting before his father, spake of what he had seen to the latter. Having heard the words of Duryodhana, Dhritarashtra, addressing his son and Karna, replied unto him as follows.
Dhritarashtra said, 'Why dost thou grieve, O son! I desire to hear the cause in detail. If after ascertaining the reason they appear to be adequate, I shall then endeavour to instruct thee. O subjugator of hostile towns, thou too hast obtained great affluence. All thy brothers are ever obedient to thee, as also all thy friends and relatives. Thou coverest thy limbs with the best robes. Thou eatest the richest food. 1 Steeds of the best kind bear thee. Why then hast thou become pale and emaciated?'
Duryodhana said, 'Ten thousands of high-souled Snataka Brahmanas daily eat at Yudhishthira's palace off plates of gold. Beholding his excellent mansion adorned with excellent flowers and fruit, his steeds of the Tittiri and the Kalmasha breeds, his robes of diverse kinds, indeed, beholding that high prosperity of my enemies viz., the sons of Pandu, a prosperity that resembles the high affluence of Vaisravana himself, I am burning with grief, O Bharata!'
Dhritarashtra said, 'If thou wishest, O sire, to win prosperity like that of Yudhishthira or that which is even superior to it, do thou then, O son, endeavour to be of virtuous behaviour. Without doubt, one may, by behaviour alone, conquer the three worlds. There is nothing impossible of attainment by persons of virtuous behaviour. Mandhatri conquered the whole world in course of only one night, Janamejaya, in course of three; and Nabhaga, in course of seven. All these kings were possessed of compassion and of virtuous behaviour. For this reason the earth came to them of their own accord, won over by their virtue.
"Duryodhana said, 'I desire to hear, O Bharata, how that behaviour may be acquired, that behaviour, viz., in consequence of which the earth was won so
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speedily (by the kings named by thee).
"'Dhritarashtra said, 'In this connection, the following old narrative is cited. It was formerly recited by Narada on the subject of virtuous behaviour. In days of yore, the Daitya Prahlada, by the merit of his behaviour, snatched from the high-souled Indra his sovereignty and reduced the three worlds to subjection. Sukra then, with joined hands, approached Vrihaspati. Possessed of great wisdom, the chief of the celestials addressed the great preceptor, saying, 'I desire thee to tell me what is the source of felicity. Thus addressed, Vrihaspati said unto him that Knowledge (leading to emancipation) is the source of the highest felicity. Indeed, Vrihaspati indicated Knowledge to be the source of supreme felicity. Indra, however, once more asked him as to whether there was anything higher than that.
"Vrihaspati said, 'There is something, O son, that is still higher. The high-souled Bhargava (Usanas) will instruct thee better. Repair to him, blessed be thou, and enquire of him, O chief of the celestials!' Possessed of great ascetic merit and endued with great splendour, the chief of the celestials then repaired to Bhargava and obtained from him with a ratified heart, a knowledge of what was for his great good. Obtaining the permission of the high-souled Bhargava, the performer of a hundred sacrifices once more asked the sage as to whether there was anything higher (as the means for the acquisition of felicity) than what the sage had already told him. The omniscient Bhargava said, 'The high-souled Prahlada has better knowledge.' Learning this, Indra became highly delighted. The chastiser of Paka, possessed of great intelligence, assumed the form of a Brahmana, and repairing to Prahlada, asked him, saying, 'I desire to hear what conduces to felicity. Prahlada answered the Brahmana, saying, 'O chief of regenerate ones, I have no time, being wholly occupied in the task of ruling the three worlds, I cannot, therefore, instruct thee.' The Brahmana said, 'O king, when thou mayst have leisure, I desire to listen to thy instructions about what course of conduct is productive of good. At this answer, king Prahlada. became delighted with that utterer of Brahma. Saying, 'So be it!' he availed of a favourable opportunity for imparting to the Brahmana the truths of knowledge. The Brahma na duly observed towards Prahlada the conduct which a disciple should observe towards his preceptor, and began with his whole heart to do what Prahlada desired. Many a time the Brahmana enquired, saying, 'O chastiser of foes, by what means hast thou been able to win the sovereignty of the three worlds? Tell me, O righteous king, 'What those means are.' Prahlada, O monarch, answered the question the Brahmana asked.
"Prahlada said, 'I do not, O regenerate one, feel any pride in consequence of my being a king, nor do I cherish any hostile feelings towards the Brahmanas. On the other hand, I accept and follow the counsels of policy they declare unto Me based upon the teachings of Sukra. In complete trustfulness they say unto me what they wish to say, and restrain me from courses that are unrighteous or improper. I am ever obedient to the teachings of Sukra. I wait upon and serve the Brahmanas and my seniors. I bear no malice. I am of righteous soul. I have conquered wrath. I am self-restrained, and all my senses are under my
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control. These regenerate ones that are my instructors pour beneficial instructions upon me like bees dropping honey into the cells of their comb. I taste the nectar dropped by those learned men, and like the Moon among the constellations I live among the members of my race. 1 Even this is nectar on earth, even this is the clearest eye, viz., listening to the teaching of Sukra from the lips of Brahmanas and acting according to them. In these consists the good of a man.' Thus said Prahlada unto that utterer of Brahma. Served dutifully by him, the chief of the Daityas once more said, 'O foremost of regenerate ones, I am exceedingly gratified with thee in consequence of thy dutiful behaviour towards me. Ask of me the boon thou desirest, blessed be thou, for verily I shall grant thee what thou wilt ask. The Brahmana answered the chief of the Daityas saying, 'Very well. I will obey thee.' Prahlada, gratified with him, said, 'Take what thou wishest.'
"The Brahmana said, 'If, the king, thou hast been gratified with me and if thou wishest to do what is agreeable to me, I desire then to acquire thy behaviour. Even this is the boon that I solicit. 2 At this, though delighted, Prahlada became filled with a great fear. Indeed, when this boon was indicated by the Brahmana, the Daitya chief thought the solicitor could not be a person of ordinary energy. Wondering much, Prahlada at last said, 'Let it be so.' Having, however, granted the boon, the Daitya chief became filled with grief. The Brahmana, having received the boon, went away, but Prahlada, O king, became penetrated by a deep anxiety and knew not what to do. While the Daitya chief sat brooding over the matter, a flame of light issued out of his body. It had a shadowy form of great splendour and huge proportions. Prahlada asked the form, saying, 'Who art thou?' The form answered, saying, 'I am the embodiment of thy Behaviour. Cast off by thee I am going away. I shall henceforth, O king, dwell in that faultless and foremost of Brahmanas who had become thy devoted disciple.' Having said these words, the form disappeared and soon after entered the body of Sakra. After the disappearance of that form, another of similar shape issued out of Prahlada's body. The Daitya chief addressed it, saying, 'Who art thou?' The form answered, saying, 'Know me, O Prahlada, for the embodiment of Righteousness. I shall go there where that foremost of Brahmanas is, for, O chief of the Daityas, I reside there where Behaviour dwells.' Upon the disappearance of Righteousness, a third form, O monarch, blazing with splendour, issued out of the body of the high souled Prahlada. Asked by Prahlada as to who he was, that form possessed of great effulgence answered, saying, 'Know, O chief of the Daityas, that I am Truth. I shall leave thee, following the way of Righteousness.' After Truth had left Prahlada, following in the wake of Righteousness, another great person issued out of Prahlada's body. Asked by the Daityas king, the mighty being answered, 'I am the embodiment of Good deeds. Know, O Prahlada, that 1 live there where Truth lives.' After this one had left Prahlada, another being
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came out, uttering loud and deep cries. Addressed by Prahlada, he answered, 'Know that I am Might. I dwell there where Good deeds are.' 'Having said these words, Might went away to that place whither Good deeds had gone. After this, a goddess of great effulgence issued out of Prahlada's body. The Daitya chief asked her and she answered him saying that she was the embodiment of Prosperity, adding, 'I dwelt in thee, O hero, O thou of prowess incapable of being baffled! Cast off by thee, I shall follow in the wake of Might.' The high-souled Prahlada, penetrated, with great fear, once more asked the goddess, saying, 'Where dost thou go, O goddess, O thou that dwellest amid lotuses? Thou art ever devoted to truth, O goddess, and thou art the first of deities. Who is that foremost of Brahmanas (who was my disciple)? I desire to know the truth.'
The goddess of Prosperity said, 'Devoted to the vow of Brahmacharya, that Brahmana who was instructed by thee was Sukra. O puissant one, he robbed thee of that sovereignty which thou hadst over the three worlds. O righteous one, it was by thy behaviour that thou hadst reduced the three worlds to subjection. Knowing this, the chief of the celestials robbed thee of thy behaviour. Righteousness and Truth and Good deeds and Might and myself, O thou of great wisdom, all have our root verily in Behaviour.'
"Bhishma continued, 'Having said these words, the goddess of Prosperity went away, as also all the rest, O Yudhishthira! Duryodhana, once more addressing his father, said these words: 'O delighter of the Kurus, I wish to know the truth about Behaviour. Tell me the means by which it may be acquired.'
"Dhritarashtra said, 'Those means were indicated by the high-souled Prahlada while discoursing unto Indra. Listen, however, O ruler of men, as how in brief Behaviour may be acquired. Abstention from injury, by act, thought, and word, in respect of all creatures, compassion, and gift, constitute behaviour that is worthy of praise. That act or exertion by which others are not benefited, or that act in consequence of which one has to feel shame, should never be done. That act, on the other hand, should be done in consequence of which o tie may win praise in society. O best of the Kurus, I have now told thee in brief as to what Behaviour is. If O king, persons of wicked behaviour do ever win prosperity, they do not enjoy it long, O son, and are seen to be exterminated by the root.'
"Dhritarashtra continued, 'Knowing all this truly, do thou, O son, be of good behaviour, if thou desirest to obtain prosperity greater than that of Yudhishthira.'
"Bhishma continued, 'Even this was what king Dhritarashtra said unto his son. Do thou act according, to these instructions, O son of Kunti, and thou wilt then surely obtain their fruit.'"

 

 

Book 12
Chapter 125

 

 

 

1 [y]
      śīlaṃ pradhānaṃ puruṣe kathitaṃ te pitāmaha
      katham āśā samutpannā yā ca sā tad vadasva me
  2 saṃśayo me mahān eṣa samutpannaḥ pitāmaha
      chettā ca tasya nānyo 'sti tvattaḥ parapuraṃjaya
  3 pitāmahāśā mahatī mamāsīd dhi suyodhane
      prāpte yuddhe tu yad yuktaṃ tat kartāyam iti prabho
  4 sarvasyāśā sumahatī puruṣasyopajāyate
      tasyāṃ vihanyamānāyāṃ duḥkho mṛtyur asaṃśayam
  5 so 'haṃ hatāśo durbuddhiḥ kṛtas tena durātmanā
      dhārtarāṣṭreṇa rājendra paśya mandātmatāṃ mama
  6 āśāṃ mahattarāṃ manye parvatād api sa drumāt
      ākāśād api vā rājann aprameyaiva vā punaḥ
  7 eṣā caiva kuruśreṣṭha durvicintyā sudurlabhā
      durlabhatvāc ca paśyāmi kim anyad durlabhaṃ tataḥ
  8 [bh]
      atra te vartayiṣyāmi yudhiṣṭhira nibodha tat
      itihāsaṃ sumitrasya nirvṛttam ṛṣabhasya ca
  9 sumitro nāma rājarṣir haihayo mṛgayāṃ gataḥ
      sasāra sa mṛgaṃ viddhvā bāṇena nataparvaṇā
  10 sa mṛgo bāṇam ādāya yayāv amitavikramaḥ
     sa ca rājā balī tūrṇaṃ sasāra mṛgam antikāt
 11 tato nimnaṃ sthalaṃ caiva sa mṛgo 'dravad āśugaḥ
     muhūrtam eva rājendra samena sa pathāgamat
 12 tataḥ sa rājā tāruṇyād aurasena balena ca
     sasāra bāṇāsanabhṛt sakhaḍgo haṃsavat tadā
 13 tīrtvā nadān nadīṃś caiva palvalāni vanāni ca
     atikramyābhyatikramya sasāraiva vanecaran
 14 sa tu kāmān mṛgo rājann āsādyāsādya taṃ nṛpam
     punar abhyeti javano javena mahatā tataḥ
 15 sa tasya bāṇair bahubhiḥ samabhyasto vanecaraḥ
     prakrīḍann iva rājendra punar abhyeti cāntikam
 16 punaś ca javam āsthāya javano mṛgayūthapaḥ
     atītyātītya rājendra punar abhyeti cāntikam
 17 tasya marmac chidaṃ ghoraṃ sumitro 'mitrakarśanaḥ
     samādāya śaraśreṣṭhaṃ kārmukān niravāsṛjat
 18 tato gavyūti mātreṇa mṛgayūthapa yūthapaḥ
     tasya bāna pathaṃ tyaktvā tasthivān prahasann iva
 19 tasmin nipatite bāṇe bhūmau prajalite tataḥ
     praviveśa mahāraṇyaṃ mṛgo rājāpy athādravat
 20 praviśya tu mahāraṇyaṃ tāpasānām athāśramam
     āsasāda tato rājā śrāntaś copāviśat punaḥ
 21 taṃ kārmukadharaṃ dṛṣṭvā śramārtaṃ kṣudhitaṃ tadā
     sametya ṛṣayas tasmin pūjāṃ cakrur yathāvidhi
 22 ṛṣayo rājaśārdūlam apṛcchan svaṃ prayojanam
     kena bhadra mukhārthena saṃprāpto 'si tapovanam
 23 padātir baddhanistriṃśo dhanvī bāṇī nareśvara
     etad icchāma vijñātuṃ kutaḥ prāpto 'si mānada
     kasmin kule hi jātas tvaṃ kiṃnāmāsi bravīhi naḥ
 24 tataḥ sa rājā sarvebhyo dvijebhyaḥ puruṣarṣabha
     ācakhyau tad yathānyāyaṃ paricaryāṃ ca bhārata
 25 haihayānāṃ kule jātaḥ sumitro mitranandanaḥ
     carāmi mṛgayūthāni nighnan bāṇaiḥ sahasraśaḥ
     balena mahatā guptaḥ sāmātyaḥ sāvarodhanaḥ
 26 mṛgas tu viddho bāṇena mayā sarati śalyavān
     taṃ dravantam anu prāpto vanam etad yadṛcchayā
     bhavat sakāśe naṣṭaśrīr hatāśaḥ śramakarśitaḥ
 27 kiṃ nu duḥkham ato 'nyad vai yad ahaṃ śramakarśitaḥ
     bhavatām āśramaṃ prāpto hatāśo naṣṭalakṣaṇaḥ
 28 na rājyalakṣaṇatyāgo na purasya tapodhanāḥ
     duḥkhaṃ karoti tat tīvraṃ yathāśā vihatā mama
 29 himavān vā mahāśailaḥ samudro vā mahodadhiḥ
     mahattvān nānvapadyetāṃ rodasyor antaraṃ yathā
     āśāyās tapasi śreṣṭhās tathā nāntam ahaṃ gataḥ
 30 bhavatāṃ viditaṃ sarvaṃ sarvajñā hi tapodhanāḥ
     bhavantaḥ sumahābhāgās tasmāt prakṣyāmi saṃśayam
 31 āśāvān puruṣo yaḥ syād antarikṣam athāpi vā
     kiṃ nu jyāyastaraṃ loke mahattvāt pratibhāti vaḥ
     etad icchāmi tattvena śrotuṃ kim iha durlabham
 32 yadi guhyaṃ taponityā na vo brūteha māciram
     na hi guhyam ataḥ śrotum icchāmi dvijapuṃgavāḥ
 33 bhavat tapo vighāto vā yena syād virame tataḥ
     yadi vāsti kathā yogo yo 'yaṃ praśno mayeritaḥ
 34 etat kāraṇasāmagryaṃ śrotum icchāmi tattvataḥ
     bhavanto hi taponityā brūyur etat samāhitāḥ

 

SECTION CXXV

"Yudhishthira said, 'Thou hast said, O grandsire, that behaviour is the first (of requisites for a man). Whence, however, does Hope arise? Tell me what it is. This great doubt has taken possession of my mind. There is no other person than thee, O subjugator of hostile towns, who can remove it. O grandsire, I had great hope in respect of Suyodhana that when, a battle was about to ensue (in consequence of his own obstinacy), he would, O lord, do what was proper. In every man hope is great. When that hope is destroyed, great is the grief that succeeds, and which, without doubt, is equal to almost death itself. Fool that I am, Dhritarashtra's wicked-souled son, Duryodhana, destroyed the hope I had cherished. Behold, O king, the foolishness of my mind! I think that hope is vaster than a mountain with all its trees. Or, perhaps, it is vaster than the firmament itself. Or, perhaps, O king, it is really immeasurable. Hope, O chief of the Kurus, is exceedingly difficult of being understood and equally difficult of being subdued. Beholding this last attribute of Hope, I ask, what else is so unconquerable as this?'
"Bhishma said, 'I shall narrate to thee, O Yudhishthira, in this connection, the discourse between Sumitra and Rishabha that took place in olden times. Listen to it. A royal sage of the Haihaya race, Sumitra by name, went out a hunting. He pursued a deer, having pierced it with a straight shaft. Possessed of great strength, the deer ran ahead, with the arrow sticking to him. The king was possessed of great strength, and accordingly pursued with great speed his prey. The animal, endued with fleetness, quickly cleared a low ground and then a level plain. The king, young, active and strong, and armed with bow and sword and cased in mail, still pursued it. Unaccompanied by anybody, in chasing the animal through the forest the king crossed many rivers and streams and lakes and copses. Endued with great speed, the animal, at its will, showing itself now and then to the king, ran on with great speed. Pierced with many shafts by the king, that denizen of wilderness, O monarch, as if in sport, repeatedly lessened the distance between itself and the pursuer. Repeatedly putting forth its speed and traversing one forest after another, it now and then showed itself to the king at a near point. At last that crusher of foes, taking a very superior shaft, sharp, terrible, and capable of penetrating into the very vitals, fixed it on his bowstring. The animal then, of huge proportions, as if laughing at the pursuer's efforts suddenly distanced him by reaching a point full four miles ahead of the range of the shaft. That arrow of blazing splendour accordingly fell on the ground. The deer entered a large forest but the king still continued the chase.'"

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