srimahabharat - Santi Parva (Book 12) Chapter 51 to 65

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 51

 

 

 

1 [vaiṣampāyana]
      śrutvā tu vacanaṃ bhīṣmo vāsudevasya dhīmataḥ
      kiṃ cid unnāmya vadanaṃ prāñjalir vākyam abravīt
  2 namas te bhagavan viṣṇo lokānāṃ nidhanodbhava
      tvaṃ hi kartā hṛṣīkeśa saṃhartā cāparājitaḥ
  3 viśvakarman namas te 'stu viśvātman viśvasaṃbhava
      apavargo 'si bhūtānāṃ pañcānāṃ parataḥ sthitaḥ
  4 namas te triṣu lokeṣu namas te paratantriṣu
      yogeśvara namas te 'stu tvaṃ hi sarvaparāyaṇam
  5 mat saṃśritaṃ yad āttha tvaṃ vacaḥ puruṣasattama
      tena paśyāmi te divyān bhāvān hi triṣu vartmasu
  6 tac ca paśyāmi tattvena yat te rūpaṃ sanātanam
      sapta mārgā niruddhās te vāyor amitatejasaḥ
  7 divaṃ te śirasā vyāptaṃ padbhyāṃ devī vasuṃdharā
      diśo bhujau raviś cakṣur vīrye śakraḥ pratiṣṭhitaḥ
  8 atasī puṣpasaṃkāśaṃ pītavāsasam acyutam
      vapur hy anumimīmas te meghasyeva sa vidyutaḥ
  9 tvat prapannāya bhaktāya gatim iṣṭāṃ jigīṣave
      yac chreyaḥ puṇḍarīkākṣa tad dhyāyasva surottama
  10 [vāsudeva]
     yataḥ khalu parā bhaktir mayi te puruṣarṣabha
     tato vapur mayā divyaṃ tava rājan pradarśitam
 11 na hy abhaktāya rājendra bhaktāyānṛjave na ca
     darśayāmy aham ātmānaṃ na cādāntāya bhārata
 12 bhavāṃs tu mama bhaktaś ca nityaṃ cārjavam āsthitaḥ
     dame tapasi satye ca dāne ca nirataḥ śuciḥ
 13 arhas tvaṃ bhīṣma māṃ draṣṭuṃ tapasā svena pārthiva
     tava hy upasthitā lokā yebhyo nāvartate punaḥ
 14 pañcā śataṃ ṣaṭ ca kurupravīra; śeṣaṃ dinānāṃ tava jīvitasya
     tataḥ śubhaiḥ karmaphalodayais tvaṃ; sameṣyase bhīṣma vimucya deham
 15 ete hi devā vasavo vimānāny; āsthāya sarve jvalitāgnikalpāḥ
     antarhitās tvāṃ pratipālayanti; kāṣṭhāṃ prapadyantam udak pataṃgam
 16 vyāvṛttamātre bhagavaty udīcīṃ; sūrye diśaṃ kālavaśāt prapanne
     gantāsi lokān puruṣapravīra; nāvartate yān upalabhya vidvān
 17 amuṃ ca lokaṃ tvayi bhīṣma yāte; jñānāni naṅkṣyanty akhilena vīra
     ataḥ sma sarve tvayi saṃnikarṣaṃ; samāgatā dharmavivecanāya
 18 taj jñātiśokopahataśrutāya; satyābhisaṃdhāya yudhiṣṭhirāya
     prabrūhi dharmārthasamādhi yuktam; arthyaṃ vaco 'syāpanudāsya śokam

 

SECTION LI

"Vaisampayana said, 'King Yudhishthira, hearing of those feats of Rama, became filled with wonder and said unto Janardana, O thou of Vrishni's race, the prowess of the high-souled Rama, who in wrath had freed the earth of Kshatriyas, was like that of Sakra himself. The scions of Kshatriyas, troubled with the fear of Rama, were concealed (and brought up) by kine, Ocean, leopards, bears and apes. Worthy of every praise is this world of men and fortunate are they that reside in it where a feat, that, was again so righteous, was accomplished by a. Brahmana.' After this discourse was ended, those two illustrious persons, viz., Krishna of unfading glory and Yudhishthira proceeded thither where the puissant son of Ganga lay on his bed of arrows. They then beheld Bhishma stretched on his arrowy bed and resembling in splendour the evening San covered with his own rays. The Kuru hero was surrounded by many ascetics like he of a hundred sacrifices by the deities of heaven. The spot on which he lay was highly sacred, being situate on the banks of the river Oghavati. Beholding him from a distance, Krishna and Dharma's royal son, and the four Pandavas, and the other headed by Saradwat, alighted from their vehicles and collecting their restless minds and concentrating all their senses, approached the great Rishis. Saluting those foremost of Rishis headed by Vyasa. Govinda and Satyaki and the others approached the son of Ganga. Beholding Ganga's son of great ascetic merit, the Yadu and Kuru princes, those foremost of men, took their seats, surrounding him. Seeing Bhishma looking like a fire about to die out, Kesava with a rather cheerless heart addressed him as follows.'
"Kesava said, 'Are thy perceptions now as clear as before? I hope thy understanding, O foremost of eloquent men, is not clouded. I hope thy limbs are not tortured by the pain arising from the wounds by shafts. From mental grief also the body becomes weak. In consequences of the boon granted to thee by thy sire, the righteous Santanu, thy death, O puissant
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hero, depends on thy own will. I myself have not that merit in consequence of which thou hast obtained this boon. The minutest pin (inserted) within the body produces pain. What need then be said, O king, of hundreds of arrows that have pierced thee? Surely, pain cannot be said to afflict thee. Thou art competent, O Bharata, to instruct the very gods regarding the origin and dissolution of living creatures. Possessed of great knowledge, everything belonging to the Past, the Future, and the Present, is well known to thee. The dissolution of created beings and the reward of righteousness are well known to thee, O thou of great wisdom, for thou art an ocean of virtue and duty. While living in the enjoyment of swelling sovereignty, I beheld thee forgo female intercourse though sound of limbs and perfectly hale and though surrounded by female companions. Except Santanu's son Bhishma of great energy and firmly devoted to righteousness, possessed of heroism and having virtue for the only object of his pursuit, we have never heard of any other person in the three worlds that could, by his ascetic power, though lying on a bed of arrows and at the point of death, still have such a complete mastery over death (as to keep it thus at bay). We have never heard of anybody else that was so devoted to truth, to penances, to gifts, to the performances of sacrifices, to the science of arms, to the Vedas, and to the protection of persons soliciting protection, and that was so harmless to all creatures, so pure in behaviour, so self-restrained, and so bent upon the good of all creatures, and that was also so great a car-warrior as thee. Without doubt, thou art competent to subjugate, on a single car, the gods, Gandharvas, Asuras, Yakshas, and Rakshasas. O mighty-armed Bhishma, thou art always spoken of by the Brahmanas as the ninth of the Vasus. By thy virtues, however, thou hast surpassed them all and art equal unto Vasava himself. I know, O best of persons, that thou art celebrated for thy prowess, O foremost of beings, among even the very gods. Among men on earth, O foremost of men, we have never seen nor heard of any one possessed of such attributes as thee. O thou of the royal order, thou surpassest the gods themselves in respect of every attribute. By thy ascetic power thou canst create a universe of mobile and immobile creatures. What need then be said of thy having acquired many blessed regions by means of thy foremost of virtues? Dispel now the grief of the eldest son of Panda who is burning with sorrow on account of the slaughter of his kinsmen. All the duties that have been declared in respect of the four orders about the four modes of life are well known to thee. Everything again that is indicated in the four branches of knowledge, in the four Hotras, O Bharata, as also those eternal duties that are laid down in Yoga and Sankhya philosophy, the duties too of the four orders and these duties that are not inconsistent with their declared practices,--all these, along with their interpretations, O son of Ganga, are known to thee. The duties that have been laid down for those sprang from an intermixture of the four orders and those laid down for particular countries and tribes and families, and those declared by the Vedas and by men of wisdom, are all well known to thee. The subjects of histories and the Puranas are all known to thee. All the scriptures treating of duty and practice dwell in thy mind. Save thee, O bull among men, there is
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no other person that can remove the doubts that may arise in respect of those subjects of knowledge that are studied in the world. With the aid of thy intelligence, do thou, O prince of men, drive the sorrow felt by the son of Pandu. Persons possessed of so great and such varied knowledge live only for comforting men whose minds have been stupefied.'
"Vaisampayana said, 'Hearing those words of Vasudeva of great intelligence, Bhishma, raising his head a little, said these words with joined hands.'
"Bhishma said, 'Salutations to thee, O divine Krishna! Thou art the origin and thou art the dissolution of all the worlds. Thou art the Creator and thou art the Destroyer. Thou, O Hrishikesa, art incapable of being vanquished by any one. The universe is the handiwork. Thou art the soul of the universe and the universe hath sprung from thee. Salutations to thee! Thou art the end of all created things. Thou art above the five elements. Salutations to thee that art the three worlds and that art again above the three worlds. O lord of Yogins, salutations to thee that art the refuge of everything. O foremost of beings, those words which thou hast said regarding me have enabled me to behold thy divine attributes as manifest in the three worlds. (In consequence of that kindness), O Govinda, I also behold thy eternal form. Thou standest shutting up the seven paths of the Wind possessed of immeasurable energy. The firmament is occupied by thy head, and the earth by thy feet. The points of the compass are thy two arms, and the Sun is thy eye, and Sakra constitutes thy prowess. O thou of unfading glory, thy Person, attired in yellow robes that resemble the hue of the Atasi flower, seem to us to be like a cloud charged with flashing of lightning. Think of that, O best of gods, which would be good, O thou of lotus eyes, for my humble self, that am devoted to thee, that seek thy protection, and that am desirous of obtaining a blissful end.'
"Vasudeva said, 'Since, O bull among men, thy devotion to me is very great, for this, O prince, I have displayed my celestial form to thee. I do not, O foremost of kings, display myself unto one that is not devoted to me, or unto a devotee that is not sincere, or unto one, O Bharata, that is not of restrained soul. Thou art devoted to me and art always observant of righteousness. Of a pure heart, thou art always self-restrained and ever observant of penances and gifts. Through thy own penances, O Bhishma, thou art competent to behold me. Those regions, O king, are ready for thee whence there is no return. 1 Six and fifty days, O foremost one of Kuru's race, still remain for thee to live! Casting off thy body, thou shalt then, O Bhishma, obtain the blessed reward of thy acts. Behold, those deities and the Vasus, all endued with forms of fiery splendour, riding on their cars, are waiting for thee invisibly till the moment of the sun's entering on northerly course. Subject to universal time, when the divine Surya turns to his northerly course, thou, O foremost of men, shalt go to those regions whence no man of knowledge ever returns to this earth! When thou, O Bhishma, wilt leave this world for that, all Knowledge,
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[paragraph continues] O hero, will expire with thee. It is for this, that all these persons, assembled together, have approached thee for listening to discourses on duty and morality. Do thou then speak words of truth, fraught with morality and Yoga, unto Yudhishthira who as firm in truth but whose learning has been clouded by grief on account of the slaughter of his kinsmen, and do thou, by this, quickly dispel that grief of his!'

 

Book 12
Chapter 52

 

 

 

1 [vaiṣampāyana]
      tataḥ kṛṣṇasya tad vākyaṃ dharmārthasahitaṃ hitam
      śrutvā śāṃtanavo bhīṣmaḥ pratyuvāca kṛtāñjaliḥ
  2 lokanātha mahābāho śiva nārāyaṇācyuta
      tava vākyam abhiśrutya harṣeṇāsmi pariplutaḥ
  3 kiṃ cāham abhidhāsyāmi vāk pate tava saṃnidhau
      yadā vāco gataṃ sarvaṃ tava vāci samāhitam
  4 yad dhi kiṃ cit kṛtaṃ loke kartavyaṃ kriyate ca yat
      tvattas tan niḥsṛtaṃ devalokā buddhimayā hi te
  5 kathayed devalokaṃ yo devarājasamīpataḥ
      dharmakāmārtha śāstrāṇāṃ so 'rthān brūyāt tavāgrataḥ
  6 śarābhighātād vyathitaṃ mano me madhusūdana
      gātrāṇi cāvasīdanti na ca buddhiḥ prasīdati
  7 na ca me pratibhā kā cid asti kiṃ cit prabhāṣitum
      pīḍyamānasya govinda viṣānala samaiḥ śaraiḥ
  8 balaṃ medhāḥ prajarati prāṇāḥ saṃtvarayanti ca
      marmāṇi paritapyante bhrāntaṃ cetas tathaiva ca
  9 daurbālyāt sajjate vān me sa kathaṃ vaktum utsahe
      sādhu me tvaṃ prasīdasva dāśārha kulanandana
  10 tatkṣamasva mahābāho na brūyāṃ kiṃ cid acyuta
     tvatsaṃnidhau casīdeta vācaḥ patir api bruvan
 11 na diśaḥ saṃprajānāmi nākāśaṃ na ca medinīm
     kevalaṃ tava vīryeṇa tiṣṭhāmi madhusūdana
 12 svayam eva prabho tasmād dharmarājasya yad dhitam
     tad bravīhy āśu sarveṣām āgamānāṃ tvam āgamaḥ
 13 kathaṃ tvayi sthite loke śāśvate lokakartari
     prabrūyān madvidhaḥ kaś cid gurau śiṣya iva sthite
 14 [vāsudeva]
     upapannam idaṃ vākyaṃ kauravāṇāṃ dhuraṃdhare
     mahāvīrye mahāsattve sthite sarvārthadarśini
 15 yac ca mām āttha gāṅgeya bāṇaghāta rujaṃ prati
     gṛhāṇātra varaṃ bhīṣma matprasāda kṛtaṃ vibho
 16 na te glānir na te mūrchā na dāho na ca te rujā
     prabhaviṣyanti gāṅgeya kṣutpipāse na cāpy uta
 17 jñānāni ca samagrāṇi pratibhāsyanti te 'nagha
     na ca te kva cid āsaktir buddheḥ prādurbhaviṣyati
 18 sattvasthaṃ ca mano nityaṃ tava bhīṣma bhaviṣyati
     rajas tamobhyāṃ rahitaṃ ghanair mukta ivodu rāṭ
 19 yad yac ca dharmasaṃyuktam arthayuktam athāpi vā
     cintayiṣyasi tatrāgryā buddhis tava bhaviṣyati
 20 imaṃ ca rājaśārdūla bhūtagrāmaṃ caturvidham
     cakṣur divyaṃ samāśritya drakṣyasy amitavikrama
 21 caturvidhaṃ prajā jālaṃ saṃyukto jñānacakṣuṣā
     bhīṣma drakṣyasi tattvena jale mīna ivāmale
 22 [vaiṣampāyana]
     tatas te vyāsa sahitāḥ sarva eva maharṣayaḥ
     ṛg yajuḥ sāma saṃyuktair vacobhiḥ kṛṣṇam arcayan
 23 tataḥ sarvārtavaṃ divyaṃ puṣpavarṣaṃ nabhastalāt
     papāta yatra vārṣṇeyaḥ sa gāṅgeyaḥ sa pāṇḍavaḥ
 24 vāditrāṇi ca divyāni jaguś cāpsarasāṃ gaṇāḥ
     na cāhitam aniṣṭaṃ vā kiṃ cit tatra vyadṛśyata
 25 vavau śivaḥ sukho vāyuḥ sarvagandhavahaḥ śuciḥ
     śāntāyāṃ diśi śāntāś ca prāvadan mṛgapakṣiṇaḥ
 26 tato muhūrtād bhagavān sahasrāṃśur divākaraḥ
     dahan vanam ivaikānte pratīcyāṃ pratyadṛśyata
 27 tato maharṣayaḥ sarve samutthāya janārdanam
     bhīṣmam āmantrayāṃ cakrū rājānaṃ cayudhiṣṭhiram
 28 tataḥ praṇāmam akarot keśavaḥ pāṇḍavas tathā
     sātyakiḥ saṃjayaś caiva sa ca śāradvataḥ kṛpaḥ
 29 tatas te dharmaniratāḥ samyak tair abhipūjitāḥ
     śvaḥ sameṣyāma ity uktvā yatheṣṭaṃ tvaritā yayuḥ
 30 tathaivāmantrya gāṅgeyaṃ keśavas te ca pāṇḍavāḥ
     pradakṣiṇam upāvṛtya rathān āruruhuḥ śubhān
 31 tato rathaiḥ kāñcanadanta kūbarair; mahīdharābhaiḥ sa madaiś ca dantibhiḥ
     hayaiḥ suparṇair iva cāśugāmibhiḥ; padātibhiś cātta śarāsanādibhiḥ
 32 yayau rathānāṃ purato hi sā camūs; tathaiva paścād ati mātrasāriṇī
     puraś ca paścāc ca yathā mahānadī; purarkṣa vantaṃ girim etya narmadā
 33 tataḥ purastād bhagavān niśākaraḥ; samutthitas tām abhiharṣayaṃś camūm
     divākarāpīta rasās tathauṣadhīḥ; punaḥ svakenaiva guṇena yojayan
 34 tataḥ puraṃ surapurasaṃnibha dyuti; praviśya te yaduvṛṣapāṇḍavās tadā
     yathocitān bhavanavarān samāviśañ; śramānvitā mṛgapatayo guhā iva

 

SECTION LII

"Vaisampayana said, 'Hearing these words of Krishna fraught with Morality and profit, Santanu's Bhishma, answered him in the following words.
"Bhishma said, 'O master of all the worlds, O mighty-armed one, O Siva, O Narayana, O thou of unfading glory, hearing the words spoken by thee I have been filled with joy. But what words (of instruction), O master of speech, can I say in thy presence, when especially in all the subjects of speech have been dealt with in the speech? 1 Whatever in either world should be done or is done, proceeds from thy intelligent self, O god! That person who is competent to discourse on the subject of heaven in the presence of the chief of the gods himself is competent to discourse on the interpretation of morality and pleasure and profit and salvation in thy presence. My mind, O slayer of Madhu, is exceedingly agitated by the pain of arrow-wounds. My limbs are weak. My understanding is not clear. I am so afflicted, O Govinda, by these shafts resembling poison or fire that I have not power to utter anything. My strength is abandoning me. My life-breaths are hastening to leave me. The very vitals of my body are burning. My understanding is clouded. From weakness my utterance is becoming indistinct. How then can I venture to speak? O enhancer of (the glory of) Dasarha's race, be gratified with me. O mighty-armed one, I will not say anything. Pardon me (for my unwillingness). The very master of speech (Vrihaspati), in speaking in thy presence, will be overcome by hesitation. I cannot any longer distinguish the points of the compass, nor the sky from the earth! Through thy energy, O slayer of Madhu, I am only barely alive. Do thou, therefore, thyself speak for the good of king Yudhishthira the just, for thou art the ordainer of all the ordinances. How, O Krishna, when thou, the eternal creator of the universe, art present, can one like me speak (on such subjects) like a disciple in the presence of the preceptor?'
"Vasudeva said, 'The words spoken by thee are worthy of thee that art the foremost one of Kuru's race, thee that art endued with great energy, thee that art of great soul, and thee that art possessed of great patience and
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conversant with every subject. Regarding what hast thou said unto me about the pain of thy arrow-wounds, receive, O Bhishma, this boon that I grant thee, O puissant one, from my grace. Discomfort and stupefaction and burning and pain and hunger and thirst shall not, O son of Ganga, overcome thee, O thou of unfading glory! Thy perceptions and memory, O sinless one, shall be unclouded. 1 The understanding shall not fail thee. The mind, O Bhishma, freed from the qualities of passion and darkness, will always be subject to the quality of goodness, like the moon emerged from the clouds. Thy understanding will penetrate whatever subject connected with duty, morality, or profit, thou wilt think upon. O tiger among kings, obtaining celestial vision, thou wilt, O thou of immeasurable prowess, succeed in beholding the four orders of created things. Endued with the eye of knowledge, thou wilt, O Bhishma, behold, like fishes in a limpid stream, all created things that thou mayst endeavour to recollect!'
"Vaisampayana continued, 'Then those great Rishis, with Vyasa amongst them, adored Krishna with hymns from the Richs, the Yajuses, and the Samans. A celestial shower of flowers belonging to every season fell on that spot where he of Vrishni's race, with Ganga's son and the son of Pandu were. Celestial instruments of every kind played in the welkin and the tribes of Apsaras began to sing. Nothing of evil and no portent of any evil kind were seen there. An auspicious, pleasant, and pure breeze, bearing every kind of fragrance, began to blow. All the points of the compass became clear and quiet, and all the animals and birds began to rove in peace. Soon after, like a fire at the extremity of a great forest, the divine Surya of a thousand rays was seen to descend to the west. The great Rishis then, rising up, saluted Janardana and Bhishma and king Yudhishthira. Upon this, Kesava, and the sons of Pandu, and Satyaki, and Sanjaya, and Saradwata's son Kripa, bowed in reverence to those sages. Devoted to the practice of righteousness, those sages, thus worshipped by Kesava and others, speedily proceeded to their respective abodes, saying, 'We will return tomorrow.' After this, Kesava and the Pandavas, saluting Bhishma and circumambulating him, ascended their handsome cars. Those heroes then proceeded, accompanied by many other cars decked with golden Kuvaras, and infuriated elephants looking like mountains and steeds fleet as Garudas, and foot-soldiers armed with bows and weapons. That army, moving with great speed, proceeded in two divisions, one in the van and the other in the rear of those princes. The scene resembled the two currents of the great river Narmada at the point where it is divided by the Rikshavat mountains standing across it. Gladdening that great host, the divine Chandramas rose before it in the firmament, once more inspiring with moisture, by his own force, the terrestrial herbs and plants whose juice had been sucked up by the Sun. Then that bull of Yadu's race and the sons of Pandu, entering the (Kuru) city whose splendour resembled that of the city of Indra itself, proceeded
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to their respective mansions like tired lions seeking their caves.'"

 

Book 12
Chapter 53

 

 

 

1 [vaiṣampāyana]
      tataḥ praviśya bhavanaṃ prasupto madhusūdanaḥ
      yāmamātrāvaśeṣāyāṃ yāminyāṃ pratyabudhyata
  2 sa dhyānapatham āśritya sarvajñānāni mādhavaḥ
      avalokya tataḥ paścād dadhyau brahma sanātanam
  3 tataḥ śrutipurāṇa jñāḥ śikṣitā raktakaṇṭhinaḥ
      astuvan viśvakarmāṇaṃ vāsudevaṃ prajāpatim
  4 paṭhanti pāṇisvanikās tathā gāyanti gāyanāḥ
      śaṅkhānaka mṛdaṅgāṃś ca pravādyanta sahasraśaḥ
  5 vīṇā paṇavaveṇūnāṃ svanaś cāti manoramaḥ
      prahāsa iva vistīrṇaḥ śuśruve tasya veśmanaḥ
  6 tathā yudhiṣṭhirasyāpi rājño maṅgalasaṃhitāḥ
      uccerur madhurā vāco gītavāditrasaṃhitāḥ
  7 tata utthāya dāśārhaḥ snātaḥ prāñjalir acyutaḥ
      japtvā guhyaṃ mahābāhur agnīn āśritya tasthivān
  8 tataḥ sahasraviprāṇāṃ caturveda vidāṃ tathā
      gavāṃ sahasreṇaikaikaṃ vācayām āsa mādhavaḥ
  9 maṅgalālambhanaṃ kṛtvā ātmānam avalokya ca
      ādarśe vimale kṛṣṇas tataḥ sātyakim abravīt
  10 gaccha śaineya jānīhi gatvā rājaniveśanam
     api sajjo mahātejā bhīṣmaṃ draṣṭuṃ yuthiṣṭhiraḥ
 11 tataḥ kṛṣṇasya vacanāt sātyakis tvarito yayau
     upagamya ca rājānaṃ yudhiṣṭhiram uvāca ha
 12 yukto rathavaro rājan vāsudevasya dhīmataḥ
     samīpam āpageyasya prayāsyati janārdanaḥ
 13 bhavat pratīkṣaḥ kṛṣṇo 'sau dharmarāja mahādyute
     yad atrānantaraṃ kṛtyaṃ tad bhavān kartum arhati
 14 [yudhisṭhira]
     yujyatāṃ me rathavaraḥ phalgunāpratima dyute
     na sainikaiś ca yātavyaṃ yāsyāmo vayam eva hi
 15 na ca pīḍayitavyo me bhīṣmo dharmabhṛtāṃ varaḥ
     ataḥ puraḥsarāś cāpi nivartantu dhanaṃjaya
 16 adya prabhṛti gāṅgeyaḥ paraṃ guhyaṃ pravakṣyati
     tato necchāmi kaunteya pṛthagjanasamāgamam
 17 [vaiṣampāyana]
     tad vākyam ākarṇya tathā kuntīputro dhanaṃjayaḥ
     yuktaṃ rathavaraṃ tasmā ācacakṣe nararṣabha
 18 tato yudhiṣṭhiro rājā yamau bhīmārjunāv api
     bhūtānīva samastāni yayuḥ kṛṣṇa niveśanam
 19 āgacchatsv atha kṛṣṇo 'pi pāṇḍaveṣu mahātmasu
     śaineya sahito dhīmān ratham evānvapadyata
 20 rathasthāḥ saṃvidaṃ kṛtvā sukhāṃ pṛṣṭvā ca śarvarīm
     meghaghoṣai rathavaraiḥ prayayus te mahārathāḥ
 21 meghapuṣpaṃ balāhaṃ ca sainyaṃ sugrīvam eva ca
     dārukaś codayām āsa vāsudevasya vājinaḥ
 22 te hayā vāsudevasya dārukeṇa pracoditāḥ
     gāṃ khurāgrais tathā rājaṁl likhantaḥ prayayus tadā
 23 te grasanta ivākāśaṃ vegavanto mahābalāḥ
     kṣetraṃ dharmasya kṛtsnasya kurukṣetram avātaran
 24 tato yayur yatra bhīṣmaḥ śaratalpagataḥ prabhuḥ
     āste brahmarṣibhiḥ sārdhaṃ brahmā devagaṇair yathā
 25 tato 'vatīrya govindo rathāt sa ca yudhiṣṭhiraḥ
     bhīmo gāṇḍīvadhanvā ca yamau sātyakir eva ca
     ṛṣīn abhyarcayām āsuḥ karān udyamya dakṣiṇān
 26 sa taiḥ parivṛto rājā nakṣatrair iva candramāḥ
     abhyājagāma gāṅgeyaṃ brahmāṇam iva vāsavaḥ
 27 śaratalpe śayānaṃ tam ādityaṃ patitaṃ yathā
     dadarśa sa mahābāhur bhayād āgatasādhvasaḥ

SECTION LIII

"Vaisampayana said, 'The slayer of Madhu, retiring to his bed, slept happily. Awaking when half a Yama was wanting to usher in the day, he addressed himself to contemplation. Fixing all his senses, he meditated on the eternal Brahma. Then a batch of well-trained and sweet-voiced persons, conversant with hymns and the Puranas, began to utter the praises of Vasudeva, that lord of all creatures and creator of the universe. Others, marking time by clapping of hands, began to recite sweet hymns, and vocalists began to sing. Conch-shells and drums were blown and beaten by thousands. The delightful sound of Vinas, Panavas, and bamboo flutes was heard. The spacious mansion of Krishna, in consequence thereof, seemed to laugh with music. In the palace of king Yudhishthira also sweet voices were heard, uttering auspicious wishes, and the sound of songs too and musical instruments. Then he of Dasarha's race performed his ablutions. Joining his hands, the mighty-armed hero of unfading glory silently recited his secret mantras, and kindling a fire poured libations of clarified butter upon it. Giving away a thousand kine unto a thousand Brahmanas all of whom were fully conversant with the four Vedas, he caused them to utter benedictions upon him. Touching next diverse kinds of auspicious articles and beholding himself in a clear mirror, Krishna addressed Satyaki, saying, 'Go, O descendant of Sini, and repairing to Yudhishthira's abode, ascertain whether that king of great energy is dressed for visiting Bhishma.' At these words of Krishna, Satyaki, proceeding quickly to the royal son of Pandu, said unto him, 'The foremost of cars, belonging to Vasudeva of great intelligence, stands ready, O king, for Janardana will go to see Ganga's son. O righteous king of great splendour, he is waiting for thee. It behoveth thee now to do what should be done next.' Thus addressed, Dharma's son Yudhishthira answered as follows.'
"Yudhishthira said, 'O Phalguna of unrivalled splendour, let my foremost of cars be made ready. We should not be accompanied (today) by the soldiers, but we shall proceed ourselves. That foremost of righteous persons, Bhishma, should not be vexed. Let the guards, therefore, O Dhananjaya, stop today. From this day Ganga's son will speak of things that are great mysteries. I do not therefore, O son of Kunti, wish that there should be a miscellaneous gathering (in Bhishma's presence).'
"Vaisampayana continued, 'Hearing these words of the king, Kunti's son Dhananjaya, that foremost of men (went out and coming back) represented unto him that his best of cars stood harnessed for him. King Yudhishthira, and the twins, and Bhima and Arjuna, the five resembling the five elements, then proceeded towards Krishna's abode. While the high-souled
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[paragraph continues] Pandavas were coming, Krishna of great intelligence, accompanied by the grandson of Sini, mounted on his car. Saluting one another from their cars and each enquiring of the other whether the night had been passed happily by him, those bulls among men proceeded, without stopping on those foremost of cars whose rattle resembled the roar of the clouds. Krishna's steeds, viz., Valahaka and Meghapushpa and Saivya and Sugriva were urged by Daruka. The animals, urged by him, O king, proceeded, indenting the earth with their hoofs. Endued with great strength and great speed, they flew onwards, devouring the very skies. Traversing the sacred field of Kuru, the princes proceeded to that spot where the puissant Bhishma on his bed of arrows was lying, surrounded by those great Rishis, like Brahman himself in the midst of the gods. Then Govinda and Yudhishthira and Bhima and the wielder of Gandiva and the twins and Satyaki, alighting from their vehicles, saluted the Rishis by raising their right hands. Surrounded by them, king Yudhishthira like the moon in the midst of the stars approached Ganga's son like Vasava proceeding towards Brahman. Overcome with fear, the king timidly cast his eyes on the mighty-armed hero lying on his bed of arrows like the Sun himself dropped from the firmament.'"

 

 

Book 12
Chapter 54

 

 

 

1 [janamejaya]
      dharmātmani mahāsattve satyasaṃdhe jitātmani
      devavrate mahābhāge śaratalpagate 'cyute
  2 śayāne vīraśayane bhīṣme śaṃtanunandane
      gāṅgeye puruṣavyāghre pāṇḍavaiḥ paryupasthite
  3 kāḥ kathāḥ samavartanta tasmin vīra samāgame
      hateṣu sarvasainyeṣu tan me śaṃsa mahāmune
  4 [vaiṣ]
      śaratalpagate bhīṣme kauravāṇāṃ dhuraṃdhare
      ājagmur ṛṣayaḥ siddhā nāradapramukhā nṛpa
  5 hataśiṣṭāś ca rājāno yudhiṣṭhirapurogamāḥ
      dhṛtarāṣṭraś ca kṛṣṇaś ca bhīmārjunayamās tathā
  6 te 'bhigamya mahātmāno bharatānāṃ pitā maham
      anvaśocanta gāṅgeyam ādityaṃ patitaṃ yathā
  7 muhūrtam iva ca dhyātvā nārado deva darśanaḥ
      uvāca pāṇḍavān sarvān hataśiṣṭāṃś ca pārthivān
  8 prāptakālaṃ ca ācakṣe bhīṣmo 'yam anuyujyatām
      astam eti hi gāṅgeyo bhānumān iva bhārata
  9 ayaṃ prāṇān utsisṛkṣus taṃ sarve 'bhyetya pṛcchata
      kṛtsnān hi vividhān dharmāṃś cāturvarṇyasya vetty ayam
  10 eṣa vṛddhaḥ purā lokān saṃprāpnoti tanutyajām
     taṃ śīghram anuyuñjadhvaṃ saṃśayān manasi sthitān
 11 evam uktā nāradena bhīṣmam īyur narādhipāḥ
     praṣṭuṃ cāśaknuvantas te vīkṣāṃ cakruḥ parasparam
 12 athovāca hṛṣīkeśaṃ pāṇḍuputro yudhiṣṭhiraḥ
     nānyas tvad devakīputra śaktaḥ praṣṭuṃ pitā maham
 13 pravyāharaya durdharṣa tvam agre madhusūdana
     tvaṃ hi nas tāta sarveṣāṃ sarvadharmavid uttamaḥ
 14 evam uktaḥ pāṇḍavena bhagavān keśavas tadā
     abhigamya durādharṣaṃ pravyāharayad acyutaḥ
 15 kac cit sukhena rajanī vyuṣṭā te rājasattama
     vispaṣṭa lakṣaṇā buddhiḥ kac cic copasthitā tava
 16 kac cij jñānani sarvāṇi pratibhānti ca te 'nagha
     na glāyate ca hṛdayaṃ na ca te vyākulaṃ manaḥ
 17 dāho mohaḥ śramaś caiva klamo glānis tathā rujā
     tava prasādād govinda sadyo vyapagatānagha
 18 yac ca bhūtaṃ bhaviṣyac ca bhavac ca paramadyute
     tat sarvam anupaśyāmi pāṇau phalam ivāhitam
 19 vedoktāś caiva ye dharmā vedāntanihitāś ca ye
     tān sarvān saṃprapaśyāmi varadānāt tavācyuta
 20 śiṣṭaiś ca dharmo yaḥ proktaḥ sa ca me hṛdi vartate
     deśajātikulānāṃ ca dharmajño 'smi janārdana
 21 caturṣv āśramadharmeṣu yo 'rthaḥ sa ca hṛdi sthitaḥ
     rājadharmāṃś ca sakalān avagacchāmi keśava
 22 yatra yatra ca vaktavyaṃ tad vakṣyāmi janārdana
     tava prasādād dhi śubhā mano me buddhir āviśat
 23 yuveva cāsmi saṃvṛttas tvad anudhyāna bṛṃhitaḥ
     vaktuṃ śreyaḥ samartho 'smi tvatprasādāj janārdana
 24 svayaṃ kimarthaṃ tubhavāñ śreyo na prāha pāṇḍavam
     kiṃ te vivakṣitaṃ cātra tad āśu vada mādhava
 25 yaśasaḥ śreyasaś caiva mūlaṃ māṃ viddhi kaurava
     mattaḥ sarve 'bhinirvṛttā bhāvāḥ sadasad ātmakāḥ
 26 śītāṃśuś candra ity ukte ko loke vismayiṣyati
     tathaiva yaśasā pūrṇe mayi ko vismayiṣyati
 27 ādheyaṃ tu mayā bhūyo yaśas tava mahādyute
     tato me vipulā buddhis tvayi bhīṣma samāhitā
 28 yāvad dhi pṛtivī pāla pṛthivī sthāsyate dhruvā
     tāvat tavākṣayā kīrtir lokān anu cariṣyati
 29 yac ca tvaṃ vakṣyase bhīṣma pāṇḍavāyānupṛcchate
     veda pravādā iva te sthāsyanti vasudhātale
 30 yaś caitena pramāṇena yokṣyaty ātmānam ātmanā
     saphalaṃ sarvapuṇyānāṃ pretya cānubhaviṣyati
 31 etasmāt kāraṇād bhīṣma matir divyā mahāhite
     dattā yaśo vipratheta kathaṃ bhūyas taveti ha
 32 yāvad dhi prathate loke puruṣasya yaśo bhuvi
     tāvat tasyākṣayaṃ sthānaṃ bhavatīti viniścitam
 33 rājāno hataśiṣṭās tvāṃ rājann abhita āsate
     dharmān anuyuyukṣantas tebhyaḥ prabrūhi bhārata
 34 bhavān hi vayasā vṛddhaḥ śrutācāra samanvitaḥ
     kuśalo rājadharmāṇāṃ pūrveṣām aparāś ca ye
 35 janmaprabhṛti te kaś cid vṛjinaṃ na dadarśa ha
     jñātāram anudharmāṇāṃ tvāṃ viduḥ sarvapārthivāḥ
 36 tebhyaḥ piteva putrebhyo rājan brūhi paraṃ nayam
     ṛṣayaś ca hi devāś ca tvayā nityam upāsitāḥ
 37 tasmād vaktavyam eveha tvayā paśyāmy aśeṣataḥ
     dharmāñ śuśrūṣamāṇebhyaḥ pṛṣṭena ca satā punaḥ
 38 vaktavyaṃ viduṣā ceti dharmam āhur manīṣiṇaḥ
     apratibruvataḥ kaṣṭo doṣo hi bhavati prabho
 39 tasmāt putraiś ca pautraiś ca dharmān pṛṣṭaḥ sanātanān
     vidvāñ jijñāsamānais tvaṃ prabrūhi bharatarṣabha

 

SECTION LIV

"Janamejaya said, 'When that tiger among men, of righteous soul and great energy, firmly adhering to truth and with passions under complete control, viz., the son of Santanu and Ganga, named Devavrata or Bhishma of unfading glory, lay on a hero's bed with the sons of Pandu sitting around him, tell me, O great sage, what converse ensued in that meeting of heroes after the slaughter of the troops.'
"Vaisampayana said, 'When Bhishma that chief of the Kurus, lay on his bed of arrows, many Rishis and Siddhas, O king, headed by Narada, came to that spot. The unslain remnant of the (assembled) kings with Yudhishthira at their head, and Dhritarashtra and Krishna and Bhima and Arjuna and the twins also came there. Those high-souled persons, approaching the grandsire of the Bharatas who looked like the Sun himself dropped from the firmament, indulged in lamentations for him. Then Narada of godlike features reflecting for a short while, addressed all the Pandavas and the unslain remnant of the kings saying, 'The time, I think, has come for you to question Bhishma (on subject of morality and religion), for Ganga's son is about to expire like the Sun that is on the point of setting. He is about to cast off his life-breaths. Do you all, therefore, solicit him to discourse to you? He is acquainted with the varied duties of all the four orders. Old in years, after abandoning his body he will obtain high regions of bliss. Solicit him, therefore, without delay, to clear the doubts that exists in your minds.' Thus addressed by Narada, those
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princes approached Bhishma, but unable to ask him anything, looked at one another. Then Yudhishthira the son of Pandu, addressing Hrishikesa said, "There is no one else than Devaki's son that can question the grandsire. O foremost one of Yadu's race, do thou, therefore, O slayer of Madhu, speak first. Thou, O sire, art the foremost of us all and thou art conversant with every duty and practice." Thus addressed by the son of Pandu, the illustrious Kesava of unfading glory, approaching the unconquerable Bhishma, spoke unto him as follows.'
"Vasudeva said, 'Hast thou, O best of kings, passed the night happily? Has thy understanding become unclouded? Does thy knowledge, O sinless one, shine in thee by inward light? I hope thy heart no longer feels pain and thy mind is no longer agitated.'
"Bhishma said, 'Burning, stupefaction, fatigue, exhaustion, illness, and pain, through thy grace, O thou of Vrishni's race, have all left me in a single day. O thou of incomparable splendour, all that is past, all that is future, and all that is present, I behold as clearly as a fruit placed in my hands. All the duties declared in the Vedas, all those laid down in the Vedantas, I behold clearly, O thou of unfading glory, in consequence of the boon thou hast granted to me. The duties that have been declared by persons of learning and righteous behaviour, dwell in my remembrance. I am conversant also, O Janardana, with the duties and practices prevailing in particular countries and among particular tribes and families. Everything relating again to the four modes of life has come back to my recollection. I am acquainted also, O Kesava, with the duties that relate to king-craft. Whatever should at whatever time be said, I would say, O Janardana! Through thy grace, I have acquired an auspicious understanding. Strengthened by meditation on thee, feel as if I have become a young man again. Through thy favour, O Janardana, I have become competent to discourse on what is beneficial (for the world). Why, however, O holy one, dost thou not thyself discourse to Pandu's son upon all that is good? What explanation hast thou to give in respect of this? Tell me quickly, O Madhava!'
"Vasudeva said, 'Know, O thou of Kuru's race, that I am the root of fame and of everything that leads to good. All things, good or bad, proceed from me. Who on earth will wonder if the moon be said to be of cool rays? Similarly, who will wonder if I were described as one possessed of the full measure of fame? 1 I have, however, resolved to enhance thy fame, O thou of great splendour! It is for this, O Bhishma, that I have just inspired thee with great intelligence. As long, O lord of earth, as the earth will last, so long will thy fame travel with undiminished lustre through all the worlds. Whatever, O Bhishma, thou wilt say unto the inquiring son of Pandu, will be regarded on earth to be as authoritative as the declarations of that Vedas. That person who will conduct himself here according to the authority of thy declarations, will obtain hereafter the reward of every meritorious act. For
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this reason, O Bhishma, I have imparted to thee celestial understanding so that thy fame maybe enhanced on earth. As long as a man's fame lasts in the world, so long are his achievements said to live. The unslain remnant of the (assembled) kings are sitting around thee, desirous of listening to thy discourses on morality and duty. Do thou speak unto them, O Bharata! Thou art old in years and thy behaviour is consistent with the ordinance of the Srutis. Thou art well conversant with the duties of kings and with every other science of duty. No one has ever noticed the slightest transgression in thee from thy every birth. All the kings know thee to be conversant with all the sciences of morality and duty. Like a sire unto his sons do thou, therefore, O king, discourse unto them of high morality. Thou hast always worshipped the Rishis and the gods. It is obligatory on thee to discourse on these subjects in detail unto persons desirous of listening to discourse on morality and duty. A learned person, especially when solicited by the righteous, should discourse on the same. The sages have declared this to be a duty. O puissant one, if thou dost not speak on such subjects, thou wilt incur sin. Therefore, questioned by thy sons and grandsons, O learned one, about the eternal duties (of men), do thou, O bull among the Bharatas, discourse upon them on the subject.'"

 

Book 12
Chapter 55

 

 

 

1 [vaiṣampāyana]
      athābravīn mahātejā vākyaṃ kauravanandanaḥ
      hanta dharmān pravakṣyāmi dṛḍhe vān manasī mama
  2 tava prasādād govinda bhūtātmā hy asi śāśvataḥ
      yudhiṣṭhiras tu māṃ rājā dharmān samanupṛcchatu
  3 evaṃ prīto bhaviṣyāmi dharmān vakṣyāmi cānagha
      yasmin rājarṣayaḥ sarve sa māṃ pṛcchatu pāṇḍavaḥ
  4 sarveṣāṃ dīptayaśasāṃ kurūṇāṃ dharmacāriṇām
      yasya nāsti samaḥ kaś cit sa māṃ pṛcchatu pāṇḍavaḥ
  5 dhṛtir damo brahmacaryaṃ kṣamā dharmaś ca nityadā
      yasminn ojaś ca tejaś ca sa māṃ pṛcchatu pāṇḍavaḥ
  6 satyaṃ dānaṃ tapaḥ śaucaṃ śāntir dākṣyam asaṃbhramaḥ
      yasminn etāni sarvāṇi sa māṃ pṛcchatu pāṇḍavaḥ
  7 yo na kāmān na saṃrambhān na bhayān nārthakāraṇāt
      kuryād adharmaṃ dharmātmā sa māṃ pṛcchatu pāṇḍavaḥ
  8 saṃbandhino 'tithīn bhṛtyān saṃśritopāśritāṃś ca yaḥ
      saṃmānayati satkṛtya sa māṃ pṛcchatu pāṇḍavaḥ
  9 satyanityaṃ kṣamā nityo jñānanityo 'tithipriyaḥ
      yo dadāti satāṃ nityaṃ sa māṃ pṛcchatu pāṇḍavaḥ
  10 ijyādhyayana nityaś ca dharme ca nirataḥ sadā
     śāntaḥ śrutarahasyaś ca sa māṃ pṛcchatu pāṇḍavaḥ
 11 lajjayā parayopeto dharmātmā sa yudhiṣṭhiraḥ
     abhiśāpabhayād bhīto bhavantaṃ nopasarpati
 12 lokasya kadanaṃ kṛtvā lokanātho viśāṃ pate
     abhiśāpabhayād bhīto bhavantaṃ nopasarpati
 13 pūjyān mānyāṃś ca bhaktāṃś ca gurūn saṃbandhibāndhavān
     arghyārhān iṣubhir hatvā bhavantaṃ nopasarpati
 14 brāhmaṇānāṃ yathā dharmo dānam adhyayanaṃ tapaḥ
     kṣatriyāṇāṃ tathā kṛṣṇa samare dehapātanam
 15 pitṝn pitā mahān putrān gurūn saṃbandhibāndhavān
     mithyā pravṛttān yaḥ saṃkhye nihanyād dharma eva saḥ
 16 samayatyāgino lubdhān gurūn api ca keśava
     nihanti samare pāpān kṣatriyo yaḥ sa dharmavit
 17 āhūtena raṇe nityaṃ yoddhavyaṃ kṣatrabandhunā
     dharmyaṃ svargyaṃ ca lokyaṃ ca yuddhaṃ hi manur abravīt
 18 evam uktas tu bhīṣmeṇa dharmarājo yudhiṣṭhiraḥ
     vinītavad upāgamya tasthau saṃdarśane 'grataḥ
 19 athāsya pādau jagrāha bhīṣmaś cābhinananda tam
     mūrdhni cainam upāghrāya niṣīdety abravīt tadā
 20 tam uvācātha gāṅgeya ṛṣabhaḥ sarvadhanvinām
     pṛccha māṃ tāta visrabdhaṃ mā bhais tvaṃ kurusattama

 

SECTION LV

"Vaisampayana said, 'Endued with great energy, the delighter of the Kurus (viz., Bhishma), said, 'I shall discourse on the subject of duty. My speech and mind have become steady, through thy grace, O Govinda, since thou art the eternal soul of every being. Let the righteous-souled Yudhishthira question me about morality and duty. I shall then be much gratified and shall speak of all duties. Let the son of Pandu, that royal sage of virtuous and great soul, upon whose birth all the Vrishnis were filled with joy, question me. Let the son of Pandu, who has no equal among all the Kurus, among all persons of righteous behaviour, and among men of great celebrity, put questions to me. Let the son of Pandu, in whom are intelligence, self-restraint, Brahmacharya, forgiveness, righteousness, mental vigour and energy, put questions to me. Let the son of Pandu, who always by his good offices honours his relatives and guests and servants and others that are dependent on him, put questions to me. Let the son of Pandu, in whom are truth and charity and penances, heroism, peacefulness, cleverness, and fearlessness, put questions to me. Let the righteous-souled son of Pandu, who would never commit a sin influenced by desire of Pleasure or Profit or from fear put questions to me. Let the son of Pandu, who is ever devoted to truth, to forgiveness, to knowledge and to guests, and who always makes gifts unto the righteous, put questions to me. Let the son of Pandu, who is ever engaged in sacrifices and study of the Vedas and the practice of morality and duty who is ever peaceful
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and who has heard all mysteries, put questions to me.'
"Vasudeva said, 'King Yudhishthira the just, overcome with great shame and fearful of (thy) curse, does not venture to approach thee. That lord of earth, O monarch, having caused a great slaughter, ventures not to approach thee from fear of (thy) curse. Having pierced with shafts those that deserved his worship, those that were devoted to him, those that were his preceptors, those that were his relatives and kinsmen and those that were worthy of his highest regard, he ventures not to approach thee.'
"Bhishma said, 'As the duty of the Brahmanas consists of the practice of charity, study, and penances, so the duty of Kshatriyas is to cast away their bodies, O Krishna, in battle. A Kshatriya should stay sires and grandsires and brothers and preceptors and relatives and kinsmen that may engage with him in unjust battle. This is their declared duty. That Kshatriya, O Kesava, is said to be acquainted with his duty who slays in battle his very preceptors if they happen to be sinful and covetous and disregardful of restraints and vows. That Kshatriya is said to be acquainted with his duty who slays in battle the person that from covetousness disregards the eternal barriers of virtue. 1 That Kshatriya is said to be acquainted with duty who in battle makes the earth a lake of blood, having the hair of slain warriors for the grass and straw floating on it, and having elephants for its rocks, and standards for the trees on its banks. A Kshatriya, when challenged, should always fight in battle, since Manu has said that a righteous battle (in the case of a Kshatriya) leads to both heaven and fame on earth.'
"Vaisampayana continued, 'After Bhishma had spoken thus, Dharma's son Yudhishthira, with great humility, approached the Kuru hero and stood in his sight. He seized the feet of Bhishma who in return gladdened him with affectionate words. Smelling his head, Bhishma asked Yudhishthira to take his seat. Then Ganga's son, that foremost of bowmen, addressed Yudhishthira, saying, 'Do not fear, O best of the Kurus! Ask me, O child, without any anxiety.'"

 

 

Book 12
Chapter 56

 

 

 

 1 praṇipatya hṛṣīkeśam abhivādya pitā maham
      anumānya gurūn sarvān paryapṛcchad yudhiṣṭhiraḥ
  2 rājyaṃ vai paramo dharma iti dharmavido viduḥ
      mahāntam etaṃ bhāraṃ ca manye tad brūhi pārthiva
  3 rājadharmān viśeṣeṇa kathayasva pitā maha
      sarvasya jīvalokasya rājadharmāḥ parāyaṇam
  4 trivargo 'tra samāsakto rājadharmeṣu kaurava
      mokṣadharmaś ca vispaṣṭaḥ sakalo 'tra samāhitaḥ
  5 yathā hi raśmayo 'śvasya dviradasyāṅkuśo yathā
      narendra dharmo lokasya tathā pragrahaṇaṃ smṛtam
  6 atra vai saṃpramūḍhe tu dharme rājarṣisevite
      lokasya saṃsthā na bhavet sarvaṃ ca vyākulaṃ bhavet
  7 udayan hi yathā sūryo nāśayaty āsuraṃ tapaḥ
      rājadharmās tathālokyām ākṣipanty aśubhāṃ gatim
  8 tadagre rājadharmāṇām arthatattvaṃ pitā maha
      prabrūhi bharataśreṣṭha tvaṃ hi buddhimatāṃ varaḥ
  9 āgamaś ca paras tvattaḥ sarveṣāṃ naḥ paraṃtapa
      bhavantaṃ hi paraṃ buddhau vāsudevo 'bhimanyate
  10 namo dharmāya mahate namaḥ kṛṣṇāya vedhase
     brāhmaṇebhyo namaskṛtya dharmān vakṣyāmi śāśvatān
 11 śṛṇu kārtsnyena mattas tvaṃ rājadharmān yudhiṣṭhira
     nirucyamānān niyato yac cānyad abhivāñchasi
 12 ādāv eva kuruśreṣṭha rājñā rañjana kāmyayā
     devatānāṃ dvijānāṃ ca vartitavyaṃ yathāvidhi
 13 daivatāny arcayitvā hi brāhmaṇāṃś ca kurūdvaha
     ānṛṇyaṃ yāti dharmasya lokena ca sa mānyate
 14 utthāne ca sadā putra prayatethā yudhiṣṭhira
     na hy utthānam ṛte daivaṃ rājñām arthaprasiddhaye
 15 sādhāraṇaṃ dvayaṃ hy etad daivam utthānam eva ca
     pauruṣaṃ hi paraṃ manye daivaṃ niścityam ucyate
 16 vipanne ca samārambhe saṃtāpaṃ mā sma vai kṛthāḥ
     ghaṭate vinayas tāta rājñām eṣa nayaḥ paraḥ
 17 na hi satyād ṛte kiṃ cid rājñāṃ vai siddhikāraṇam
     satye hi rājā nirataḥ pretya ceha hi nandati
 18 ṛṣīṇām api rājendra satyam eva paraṃ dhanam
     tathā rājñaḥ paraṃ satyān nānyad viśvāsakāraṇam
 19 guṇavāñ śīlavān dānto mṛdur dharmyo jitendriyaḥ
     sudarśaḥ sthūlalakṣyaś ca na bhraśyeta sadā śriyaḥ
 20 ārjavaṃ sarvakāryeṣu śrayethāḥ kurunandana
     punar nayavicāreṇa trayī saṃvaraṇena ca
 21 mṛdur hi rājā satataṃ laṅghyo bhavati sarvaśaḥ
     tīkṣṇāc codvijate lokas tasmād ubhayam ācara
 22 adaṇḍyāś caiva te nityaṃ viprāḥ syur dadatāṃ vara
     bhūtam etat paraṃ loke brāhmaṇā nāma bhārata
 23 manunā cāpi rājendra gītau ślokau mahātmanā
     dharmeṣu sveṣu kauravya hṛdi tau kartum arhasi
 24 adbhyo 'gnir brahmataḥ kṣatram aśmano loham utthitam
     teṣāṃ sarvatra gaṃ tejaḥ svāsu yoniṣu śāmyati
 25 ayo hanti yadāśmānam agniś cāpo 'bhipadyate
     brahma ca kṣatriyo dveṣṭi tadā sīdanti te trayaḥ
 26 etaj jñātvā mahārāja namasyā eva te dvijāḥ
     bhaumaṃ brahma dvijaśreṣṭhā dhārayanti śamānvitāḥ
 27 evaṃ caiva naravyāghra lokatantra vighātakāḥ
     nigrāhyā eva satataṃ bāhubhyāṃ ye syur īdṛśāḥ
 28 ślokau cośanasā gītau purā tāta maharṣiṇā
     tau nibodha mahāprājña tvam ekāgramanā nṛpa
 29 udyamya śastramāyāntam api vedāntagaṃ raṇe
     nigṛhṇīyāt svadharmeṇa dharmāpekṣī nareśvaraḥ
 30 vinaśyamānaṃ dharmaṃ hi yo rakṣati sa dharmavit
     na tena bhrūṇa hā sa syān manyus taṃ manum ṛcchati
 31 evaṃ caiva naraśreṣṭha rakṣyā eva dvijātayaḥ
     svaparādhān api hi tān viṣayānte samutsṛjet
 32 abhiśastam api hy eṣāṃ kṛpāyīta viśāṃ pate
     brahmaghne guru talpe ca bhrūṇahatye tathaiva ca
 33 rājadveṣṭe ca viprasya viṣayānte visarjanam
     vidhīyate na śārīraṃ bhayam eṣāṃ kadā cana
 34 dayitāś ca narās te syur nityaṃ puruṣasattama
     na kośaḥ paramo hy anyo rājñāṃ puruṣasaṃcayāt
 35 durgeṣu ca mahārāja ṣaṭsu ye śāstraniścitāḥ
     sarveṣu teṣu manyante naradurgaṃ sudustaram
 36 tasmān nityaṃ dayā kāryā cāturvarṇye vipaścitā
     dharmātmā satyavāk caiva rājā rañjayati prajāḥ
 37 na ca kṣāntena te bhāvyaṃ nityaṃ puruṣasattama
     adharmyo hi mṛdū rājā kṣamā vān iva kuñjaraḥ
 38 bārhaspatye ca śāstre vai ślokā viniyatāḥ purā
     asminn arthe mahārāja tan me nigadataḥ śṛṇu
 39 kṣamamāṇaṃ nṛpaṃ nityaṃ nīcaḥ paribhavej janaḥ
     hastiyantā gajasyeva śira evārurukṣati
 40 tasmān naiva mṛdur nityaṃ tīkṣṇo vāpi bhaven nṛpaḥ
     vasante 'rka iva śrīmān na śīto na ca gharmadaḥ
 41 pratyakṣeṇānumānena tathaupamyopadeśataḥ
     parīkṣyās te mahārāja sve pare caiva sarvadā
 42 vyasanāni ca sarvāṇi tyajethā bhūridakṣiṇa
     na caiva na prayuñjīta saṅgaṃ tu parivarjayet
 43 nityaṃ hi vyasanī loke paribhūto bhavaty uta
     udvejayati lokaṃ cāpy ati dveṣī mahīpatiḥ
 44 bhavitavyaṃ sadā rājñā garbhiṇī sahadharmiṇā
     kāraṇaṃ ca mahārāja śṛṇu yenedam iṣyate
 45 yathā hi garbhiṇī hitvā svaṃ priyaṃ manaso 'nugam
     garbhasya hitam ādhatte tathā rājñāpy asaṃśayam
 46 vartitavyaṃ kuruśreṣṭha nityaṃ dharmānuvartinā
     svaṃ priyaṃ samabhityajya yad yal lokahitaṃ bhavet
 47 na saṃtyājyaṃ ca te dhairyaṃ kadā cid api pāṇḍava
     dhīrasya spaṣṭa daṇḍasya na hy ājñā pratihanyate
 48 parihāsaś ca bhṛtyais te na nityaṃ vadatāṃ vara
     kartavyo rājaśārdūla doṣam atra hi me śṛṇu
 49 avamanyanti bhartāraṃ saṃharṣād upajīvinaḥ
     sve sthāne na ca tiṣṭhanti laṅghayanti hi tad vacaḥ
 50 preṣyamāṇā vikalpante guhyaṃ cāpy anuyuñjate
     ayācyaṃ caiva yācante 'bhojyāny āhārayanti ca
 51 krudhyanti paridīpyanti bhīmam adhyāsate 'sya ca
     utkocair vañcanābhiś ca kāryāṇy anuvihanti ca
 52 jarjaraṃ cāsya viṣayaṃ kurvanti pratirūpakaiḥ
     strīr akṣibhiś ca sajjante tulyaveṣā bhavanti ca
 53 vātaṃ ṣaṣṭhīvanaṃ caiva kurvate cāsya saṃnidhau
     nirlajjā naraśārdūla vyāharanti ca tad vacaḥ
 54 hayaṃ vā dantinaṃ vāpi rathaṃ nṛpatisaṃmatam
     adhirohanty anādṛtya harṣule pārthive mṛdau
 55 idaṃ te duṣkaraṃ rājann idaṃ te durviceṣṭitam
     ity evaṃ suhṛdo nāma bruvanti pariṣadgatāḥ
 56 kruddhe cāsmin hasanty eva na ca hṛṣyanti pūjitāḥ
     saṃgharṣaśīlāś ca sadā bhavanty anyonyakāraṇāt
 57 visraṃsayanti mantraṃ ca vivṛṇvanti ca duṣkṛtam
     līlayā caiva kurvanti sāvajñās tasya śāsanam
     alaṃ karaṇa bhojyaṃ ca tathā snānānulepanam
 58 helamānā naravyāghra svasthās tasyopaṣṛṇvate
     nindanti svān adhīkārān saṃtyajanti ca bhārata
 59 na vṛttyā parituṣyanti rājadeyaṃ haranti ca
     krīḍituṃ tena cecchanti sasūtreṇeva pakṣiṇā
     asmat praṇeyo rājeti loke caiva vadanty uta
 60 ete caivāpare caiva doṣāḥ prādurbhavanty uta
     nṛpatau mārdavopete harṣule ca yudhiṣṭhira

 

SECTION LVI

Vaisampayana said, 'Having bowed unto Hrishikesa, and saluted Bhishma, and taken the permission of all the seniors assembled there, Yudhishthira began to put questions unto Bhishma.'
"Yudhishthira said, 'Persons conversant with duty and morality say that kingly duties constitute the highest science of duty. I also think that the burden of those duties is exceedingly onerous. Do thou, therefore, O king, discourse on those duties. O grandsire, do thou speak in detail on the duties
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of kings. The science of kingly duties is the refuge of the whole world of life. O thou of Kuru's race, Morality, Profit, and Pleasure are dependent on kingly duties. It is also clear that the practices that lead to emancipation are equally dependent on them. As the reins are in respect of the steed or the iron hook in respect of the elephant, even so the science of kingly duties constitutes the reins for checking the world. If one becomes stupefied in respect of the duties observed by royal sages, disorder would set in on the earth and everything will become confused. As the Sun, rising, dispels inauspicious darkness, so this science destroys every kind of evil consequence in respect of the world. Therefore, O grandsire, do thou, for my sake, discourse on kingly duties in the first instance, for thou, O chief of the Bharatas, art the foremost of all persons conversant with duties. O scorcher of foes, Vasudeva regards thee as the first of all intelligent persons. Therefore, all of us expect the highest knowledge from thee.'
"Bhishma said, 'Bowing unto Dharma who is Supreme, unto Krishna who is Brahma in full, and unto the Brahmanas, I shall discourse on the eternal duties (of men). Hear from me, O Yudhishthira, with concentrated attention, the whole range of kingly duties described with accurate details, and other duties that you mayst desire to know. In the first place, O foremost one of Kuru's race, the king should, from desire of pleasing (his subjects), wait with humility upon the gods and the Brahmanas, always bearing himself agreeably to the ordinance. By worshipping the deities and the Brahmanas, O perpetuator of Kuru's race, the king pays off his debt to duty and morality, and receives the respect of his subjects. O son, thou shouldst always exert with promptitude, O Yudhishthira, for without promptitude of exertion mere destiny never accomplishes the objects cherished by kings. These two, viz., exertion and destiny, are equal (in their operation). Of them, I regard exertion to be superior, for destiny is ascertained from the results of what is begun with exertion. Do not indulge in grief if what is commenced ends disastrously, for thou shouldst then exert thyself in the same act with redoubled attention. This is the high duty of kings. There is nothing which contributes so much to the success of kings as Truth. The king who is devoted to Truth finds happiness both here and hereafter. As regards Rishis also, O king, Truth is their great wealth. Similarly, as regards kings, there is nothing that so much inspires confidence in them as Truth. The king that is possessed of every accomplishment and good behaviour, that is self-restrained, humble, and righteous, that has his passions under control, that is of handsome features and not too enquiring, 1 never loses prosperity. By administering justice, by attending to these three, viz., concealment of his own weaknesses, ascertainment of the weaknesses of foes, and keeping his own counsels, as also by the observance of conduct that is straightforward, the king, O delighter of the Kurus, obtains prosperity. If the king becomes mild, everybody disregards him On the other hand, if he becomes fierce, his subjects then become troubled.
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Therefore, do thou observe both kinds of behaviour. O foremost of liberal men, the Brahmanas should never be punished by thee, for the Brahmana, O son of Pandu, is the foremost of beings on the Earth. The high-souled Manu, O king of kings, that sung two Slokas. In respect of thy duties, O thou of Kuru's race, thou shouldst always bear them in mind. Fire hath sprung from water, the Kshatriya from the Brahmana, and iron from stone. The three (viz., fire, Kshatriya and iron) can exert their force on every other thing, but coming into contact with their respective progenitors, their force becomes neutralised. When iron strikes stone, or fire battles with water, or Kshatriya cherishes enmity towards Brahmana, these three soon become weak. When this is so, O monarch, (you will see that) the Brahmanas are worthy of worship. They that are foremost among the Brahmanas are gods on earth. Duly worshipped, they uphold the Vedas and the Sacrifices. But they, O tiger among kings, that desire to have such honour however much they may be impediments to the three worlds, should ever be repressed by the might of thy arms. The great Rishi Usanas, O son, sang two Slokas in days of old. Listen to them, O king, with concentrated attention. The righteous Kshatriya, mindful of his duties, should chastise a Brahmana that may be a very master of the Vedas if he rushes to battle with an uplifted weapon. The Kshatriya, conversant with duties, that upholds righteousness when it is trespassed against, does not, by that act, become a sinner, for the wrath of the assailant justifies the wrath of the chastiser. Subject to these restrictions, O tiger among kings, the Brahmanas should be protected. If they become offenders, they should then be exiled beyond thy dominions. Even when deserving of punishment, thou shouldst, O kings, show them compassion. If a Brahmana becomes guilty of Brahmanicide, or of violating the bed of his preceptor or other revered senior, or of causing miscarriage, or of treason against the king, his punishment should be banishment from thy dominions. No corporal chastisement is laid down for them. Those persons that show respect towards the Brahmanas should be favoured by thee (with offices in the state). There is no treasure more valuable to kings than that which consists in the selection and assemblage of servants. Among the six kinds of citadels indicated in the scriptures, indeed among every kind of citadel, that which consists of (the ready service and the love of the) subjects is the most impregnable. Therefore, the king who is possessed of wisdom should always show compassion towards the four orders of his subjects. The king who is of righteous soul and truthful speech succeeds in gratifying his subjects. Thou must not, however, O son always behave with forgiveness towards everybody, for the king that is mild is regarded as the worst of his kind like an elephant that is reft of fierceness. In the scriptures composed by Vrihaspati, a Sloka was in days of old applicable to the present matter. Hear it, O king as I recite it. 'If the king happens to be always forgiving, the lowest of persons prevails over him, even as the driver who sits on the head of the elephant he guides.' The king, therefore, should not always be mild. Nor should he always be fierce. He should be like the vernal Sun, neither cold nor so hot as to produce perspiration. By the direct evidence of the senses, by conjecture, by comparisons, and by the canons,
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of the scriptures O monarch, the king should Study friends and foes. O thou of great liberality, thou shouldst avoid all those evil practices that are called Vyasanas. It is not necessary that thou shouldst never indulge in them. What, however, is needed is that thou shouldst not be attached to them. He that is attached to those practices is prevailed over by everyone. The king who cherishes no love for his people inspires the latter with anxiety. The king should always bear himself towards his subjects as a mother towards the child of her womb. Hear, O monarch, the reason why this becomes desirable. As the mother, disregarding those objects that are most cherished by her, seeks the good of her child alone, even so, without doubt, should kings conduct themselves (towards their subjects). The king that is righteous, O foremost one of Kuru's race, should always behave in such a manner as to a old what is dear to him, for the sake of doing that which would benefit his people. Thou shouldst not ever, O son of Pandu, abandon fortitude. The king that is possessed of fortitude and who is known to inflict chastisement on wrong-doers, has no cause of fear. O foremost of speakers, thou shouldst not indulge in jests with thy servants. O tiger among kings, listen to the faults of such conduct. If the master mingles too freely with them, dependents begin to disregard him. They forget their own position and most truly transcend that of the master. Ordered to do a thing, they hesitate, and divulge the master's secrets. They ask for things that should not be asked for, and take the food that is intended for the master. They go to the length of displaying their wrath and seek to outshine the master. They even seek to predominate over the king, and accepting bribes and practising deceit, obstruct the business of the state. They cause the state to rot with abuses by falsifications and forgeries. They make love with the female guards of the palace and dress in the same style as their master. They become so shameless as to indulge in eructations and the like, and expectorate in the very presence of their master, O tiger among kings, and they do not fear to even speak of him with levity before others. If the king becomes mild and disposed to jest, his servants, disregarding him, ride on steeds and elephants and cars as good as the king's. 1 His counsellors, assembled in court, openly indulge in such speeches as: 'This is beyond thy power. This is a wicked attempt.' If the king becomes angry, they laugh; nor are they gladdened if favours be bestowed upon them, though they may express joy for other reasons. They disclose the secret counsels of their master and bruit his evil acts. Without the least anxiety they set at naught the king's commands. If the king's jewels, or food, or the necessaries of his bath, or unguents, be not forthcoming, the servants, in his very presence, do not show the least anxiety. They do not take what rightfully belongs to them. On the other hand, without being content with what has been assigned to them, they appropriate what belongs to the king. They wish to sport with the king as with a bird tied with a string, And always give the people to understand that the king is very intimate with them and loves them dearly. If the king becomes mild and disposed to jest, O Yudhishthira, these and many other
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evils spring from it.'"

 

 

Book 12
Chapter 57

 

 

 

1 [bhīsma]
      nityodyuktena vai rājñā bhavitavyaṃ yudhiṣṭhira
      praśāmyate ca rājā hi nārīvodyama varjitaḥ
  2 bhagavān uśanā cāha ślokam atra viśāṃ pate
      tam ihaikamanā rājan gadatas tvaṃ nibodha me
  3 dvāv etau grasate bhūmiḥ sarpo bilaśayān iva
      rājānaṃ cāviroddhāraṃ brāhmaṇaṃ cāpravāsinam
  4 tad etan naraśārdūla hṛdi tvaṃ kartum arhasi
      saṃdheyān api saṃdhatsva virodhyāṃś ca virodhaya
  5 saptāṅge yaś ca te rājye vaiparītyaṃ samācaret
      gurur vā yadi vā mitraṃ pratihantavya eva saḥ
  6 maruttena hi rājñāyaṃ gītaḥ ślokaḥ purātanaḥ
      rājyādhikāre rājendra bṛhaspatimataḥ purā
  7 guror apy avaliptasya kāryākāryam ajānataḥ
      utpathapratipannasya parityāgo vidhīyate
  8 bāhoḥ putreṇa rājñā ca sagareṇeha dhīmatā
      asamañjāḥ suto jyeṣṭhas tyaktaḥ paurahitaiṣiṇā
  9 asamañjāḥ sarayvāṃ prāk paurāṇāṃ bālakān nṛpa
      nyamajjayad ataḥ pitrā nirbhartsya sa vivāsitaḥ
  10 ṛṣiṇoddālakenāpi śvetaketur mahātapāḥ
     mithyā viprān upacaran saṃtyakto dayitaḥ sutaḥ
 11 lokarañjanam evātra rājñāṃ dharmaḥ sanātanaḥ
     satyasya rakṣaṇaṃ caiva vyavahārasya cārjavam
 12 na hiṃsyāt paravittāni deyaṃ kāle ca dāpayet
     vikrāntaḥ satyavāk kṣānto nṛpo na calate pathaḥ
 13 guptamantro jitakrodho śāstrārthagataniścayaḥ
     dharme cārthe ca kāme ca mokṣe ca satataṃ rataḥ
 14 trayyā saṃvṛtarandhraś ca rājā bhavitum arhati
     vṛjinasya narendrāṇāṃ nānyat saṃvaraṇāt param
 15 cāturvarṇyasya dharmāś ca rakṣitavyā mahīkṣitā
     dharmasaṃkararakṣā hi rājñāṃ dharmaḥ sanātanaḥ
 16 na viśvasec ca nṛpatir na cātyarthaṃ na viśvaset
     ṣāḍguṇya guṇadoṣāṃś ca nityaṃ buddhyāvalokayet
 17 dviṭ chidradarśi nṛpatir nityam eva praśasyate
     trivargaviditārthaś ca yuktacāropadhiś ca yaḥ
 18 kośasyopārjana ratir yama vaiśravaṇopamaḥ
     vettā ca daśavargasya sthānavṛddhi kṣayātmanaḥ
 19 abhṛtānāṃ bhaved bhartā bhṛtānāṃ cānvavekṣakaḥ
     nṛpatiḥ sumukhaś ca syāt smitapūrvābhibhāṣitā
 20 upāsitā ca vṛddhānāṃ jitatandrīr alolupaḥ
     satāṃ vṛtte sthitamatiḥ santo hy ācāra darśinaḥ
 21 na cādadīta vittāni satāṃ hastāt kadā cana
     asadbhyas tu samādadyāt sadbhyaḥ saṃpratipādayet
 22 svayaṃ prahartādātā ca vaśyātmā vaśya sādhanaḥ
     kāle dātā ca bhoktā ca śuddhācāras tathaiva ca
 23 śūrān bhaktān asaṃhāryān kule jātān arogiṇaḥ
     śiṣṭāñ śiṣṭābhisaṃbandhān mānino nāvamāninaḥ
 24 vidyā vido lokavidaḥ paralokānvavekṣakān
     dharmeṣu niratān sādhūn acalān acalān iva
 25 sahāyān satataṃ kuryād rājā bhūtipuraskṛtaḥ
     tais tulyaś ca bhaved bhogaiś chatramātrā jñayādhikaḥ
 26 pratyakṣā ca parokṣā ca vṛttiś cāsya bhavet sadā
     evaṃ kṛtvā narendro hi na khedam iha vindati
 27 sarvāti śaṅkī nṛpatir yaś ca sarvaharo bhavet
     sa kṣipram anṛjur lubdhaḥ svajanenaiva bādhyate
 28 śucis tu pṛthivīpālo lokacittagrahe rataḥ
     na pataty aribhir grastaḥ patitaś cāvatiṣṭhate
 29 akrodhano 'thāvyasanī mṛdu daṇḍo jitendriyaḥ
     rājā bhavati bhūtānāṃ viśvāsyo himavān iva
 30 prājño nyāyaguṇopetaḥ pararandhreṣu tatparaḥ
     sudarśaḥ sarvavarṇānāṃ nayāpanayavit tathā
 31 kṣiprakārī jitakrodhaḥ suprasādo mahāmanāḥ
     aroga prakṛtir yuktaḥ kriyā vān avikatthanaḥ
 32 ārabdhāny eva kāryāṇi na paryavasitāni ca
     yasya rājñaḥ pradṛśyante sa rājā rājasattamaḥ
 33 putrā iva pitur gehe viṣaye yasya mānavāḥ
     nirbhayā vicariṣyanti sa rājā rājasattamaḥ
 34 agūḍha vibhavā yasya paurā rāṣṭranivāsinaḥ
     nayāpanayavettāraḥ sa rājā rājasattamaḥ
 35 svakarmaniratā yasya janā viṣayavāsinaḥ
     asaṃghāta ratā dāntāḥ pālyamānā yathāvidhi
 36 vaśyā neyā vinītāś ca na ca saṃgharṣaśīlinaḥ
     viṣaye dānarucayo narā yasya sa pārthivaḥ
 37 na yasya kūṭakapaṭaṃ na māyā na ca matsaraḥ
     viṣaye bhūmipālasya tasya dharmaḥ sanātanaḥ
 38 yaḥ sat karoti jñānāni neyaḥ paurahite rataḥ
     satāṃ dharmānugas tyāgī sa rājā rājyam arhati
 39 yasya cāraś ca mantraś ca nityacaiva kṛtākṛte
     na jñāyate hi ripubhiḥ sa rājā rājyam arhati
 40 ślokaś cāyaṃ purā gīto bhārgaveṇa mahātmanā
     ākhyāte rāmacarite nṛpatiṃ prati bhārata
 41 rājānaṃ prathamaṃ vindet tato bhāryāṃ tato dhanam
     rājany asati lokasya kuto bhāryā kuto dhanam
 42 tad rājan rājasiṃhānāṃ nānyo dharmaḥ sanātanaḥ
     ṛte rakṣāṃ suvispaṣṭāṃ rakṣā lokasya dhāraṇam
 43 prācetasena manunā ślokau cemāv udāhṛtau
     rājadharmeṣu rājendra tāv ihaikamanāḥ śṛṇu
 44 ṣaḍ etān puruṣo jahyād bhinnāṃ nāvam ivārṇave
     apravaktāram ācāryam anadhīyānam ṛtvijam
 45 arakṣitāraṃ rājānaṃ bhāryāṃ cāpriya vādinām
     grāmakāmaṃ ca gopālaṃ vanakāmaṃ ca nāpitam

SECTION LVII

"Bhishma said, 'The king, O Yudhishthira, should always be ready for action. That king is not worth of praise who, like a woman, is destitute of exertion. In this connection, the holy Usanas has sting a Sloka, O monarch. Listen to it with attention, O king, as I recite it to thee: 'Like a snake swallowing up mice, the earth swallows tip these two, the king that is averse to battle and the Brahmana that is exceedingly attached to wives and children. 1 It behoveth thee, O tiger among kings, to bear this always in thy heart. Make peace with those foes with whom (according to the ordinance) peace should be made, and wage war with them with whom war should be waged. Be he thy preceptor or be he thy friend, he that acts inimically towards thy kingdom consisting of seven limbs, should be slain. 2 There is an ancient Sloka sung by king Marutta, agreeable to Vrihaspati's opinion, O monarch, about the duty of kings. According to the eternal provision, there is punishment for even the preceptor if he becomes haughty and disregardful of what should be done and what should not, and if he transgresses all restraints. Jadu's son, king Sagara, of great intelligence, from desire of doing good to the citizens, exiled his own eldest son Asamanjas. Asamanjas, O king, used to drown the children of the citizens in the Sarayu. His sire, therefore, rebuked him and sent him to exile. The Rishi Uddalaka cast off his favourite son Swetaketu (afterwards) of rigid penances, because the latter used to invite Brahmanas with deceptive promises of entertainment. The happiness of their subjects, observance of truth, and sincerity of behaviour are the eternal duty of kings. The king should not covet the wealth of others. He should in time give what should be given, If the king becomes possessed of prowess, truthful in speech, and forgiving in temper, he would never fall away from prosperity. With soul cleansed of vices, the king should be able to govern his wrath, and all his conclusions should be conformable to the scriptures. He should also always pursue morality and profit and pleasure and salvation (judiciously). The king should always conceal his counsels in respect of these three, (viz., morality, profit, and pleasure). No greater evil can befall the king than the disclosure of his counsels. Kings should protect the four orders in the discharge of their duties. It is the eternal duty of kings to prevent a confusion of duties in respect of the different orders. The king should not repose confidence (on others than his own servants), nor should he repose full confidence (on even his servants).
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[paragraph continues] He should, by his own intelligence, took after the merits and defects of the six essential requisites of sovereignty. 1 The king who is observant of the laches of his foes, and judicious in the pursuit of morality, profit, and pleasure, who sets clever spies for ascertaining secrets and seeks to wean away the officers of his enemies by presents of wealth, deserves applause. The king should administer justice like Yama and amass wealth like Kuvera. He should also be observant of the merits and defects of his own acquisitions and losses and of his own dominions. He should feed those that have not been fed, and enquire after those that have been fed. Possessed of sweet speech, he could speak with a smiling (and not with a sour) countenance. He should always wait upon those that are old in years and repress procrastination. He should never covet what belongs to others. He should firmly follow the behaviour of the righteous and, therefore, observe that behaviour carefully. He should never take wealth from those that are righteous. Taking the wealth of those that are not righteous he should give it unto them that are righteous. The king should himself be skilful in smiting. He should practise liberality. He Should have his soul under control. He should dress himself with splendour. He should make gifts in season and regular in his meals. He should also be of good behaviour. The king desirous of obtaining prosperity should always bind to his service men that are brave, devoted, incapable of being deceived by foes, 2 well-born, healthy, well-behaved, and connected with families that are well-behaved, respectable, never inclined to insult others, conversant with all the sciences, possessing a knowledge of the world and its affairs, unmindful of the future state of existence, always observant of their duties, honest, and steadfast like mountains. There should be no difference between him and them as regards objects of enjoyment. The only distinction should consist in his umbrella and his power or passing orders. His conduct towards them, before or behind, should be the same. The king who behaves in this way never comes to grief. That crooked and covetous king who suspects everybody and who taxes his subjects heavily, is soon deprived of life by his own servants and relatives. That king, however, who is of righteous behaviour and who is ever engaged in attracting the hearts of his people, never sinks when attacked by foes. If overcome, he soon regains his position. If the king is not wrathful, if he is not addicted to evil practices and not severe in his punishments, if he succeeds in keeping his passions under control, he then becomes an object of confidence unto all like the Himavat mountains (unto all creatures). He is the best of kings who hath wisdom, who is possessed of liberality, who is ready to take advantage of the laches of foes, who has agreeable features, who is conversant with what is bad for each of the four orders of his subjects, who is prompt in action, who has his wrath under control, who
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is not vindictive, who is high-minded, who is not irascible by disposition, who is equal engaged in sacrifices and other religious acts, who is not given to boasting, and who vigorously prosecutes to completion all works commenced by him. He is the best of kings in whose dominions men live fearlessly like sons in the house of their sire. He is the best of kings whose subjects have not to hide their wealth and are conversant with what is good and what is bad for them. He, indeed, is a king whose subjects are engaged in their respective duties and do not fear to cast off their bodies when duty calls for it; whose people, protected duly, are all of peaceful behaviour, obedient, docile, tractable, unwilling to be engaged in disputes, and inclined to liberality. That king earns eternal merit in whose dominions there is no wickedness and dissimulation and deception and envy. That king truly deserves to rule who honours knowledge, who is devoted to the scriptures and the good of his people, who treads in the path of the righteous, and who is liberal. That king deserves to rule, whose spies and counsels and acts, accomplished and unaccomplished, remain unknown to his enemies. The following verse was sung in days of old by Usanas of Bhrigu's race, in the narrative called Ramacharita, on the subject, O Bharata, of kingly duties: 'One should first select a king (in whose dominions to live). Then should he select a wife, and then earn wealth. If there be no king, what would become of his wife and acquisition'?' Regarding those that are desirous of kingdom, there is no other eternal duty more obligatory than the protection (of subjects). The protection the king grants to his subjects upholds the world. 1 Manu, the son of Prachetas, sang these two verses respecting the duties of kings. Listen to them with attention: 'These six persons should be avoided like a leaky boat on the sea, viz., a preceptor that does not speak, a priest that has not studied the scriptures, a king that does not grant protection, a wife that utters what is disagreeable, a cow-herd that likes to rove within the village, and a barber that is desirous of going to the woods.'" 2

Footnotes

117:1 Literally 'the Brahmana that would not leave his home.' The verse has been quoted in this very Parvan previously.
117:2 These seven limbs are the king, army, counsellors, friends, treasury, territory, and forts.
118:1 These six are peace (with a foe that is stronger), war (with one of equal strength), marching (to invade the dominions of one who is weaker), halting, seeking protection (if weak in one's own fort), and sowing dissensions (among the chief officers of the enemy).
118:2 Asambhayan is explained by Nilakantha as 'incapable of being overreached by foes.'
119:1 In the sense that without royal protection, the world soon comes to grief.
119:2 The duties of the cow-herd should lead him to the fields. If without manifesting any inclination forgoing to the fields he likes to loiter within the village he should not be employed. Similarly the barber's duties require his presence within the village. If without being present there he likes to wander in the woods, he should never be employed, for it may then be presumed that he is wanting in that skill which experience and habit bring. These two verses are often quoted in conversation by both the learned and unlearned equally.

 

 

 

Book 12
Chapter 58

 

 

 

1 [bhīsma]
      etat te rājadharmāṇāṃ nava nītaṃ yudhiṣṭhira
      bṛhaspatir hi bhagavān nānyaṃ dharmaṃ praśaṃsati
  2 viśālākṣaś ca bhagavān kāvyaś caiva mahātapāḥ
      sahasrākṣo mahendraś ca tathā prācetaso manuḥ
  3 bharadvājaś ca bhagavāṃs tathā gaura śirā muniḥ
      rājaśāstrapraṇetāro brahmaṇyā brahmavādinaḥ
  4 rakṣām eva praśaṃsanti dharmaṃ dharmabhṛtāṃ vara
      rājñāṃ rājīvatāmrākṣa sādhanaṃ cātra vai śṛṇu
  5 cāraś ca praṇidhiś caiva kāle dānam amatsaraḥ
      yuktyādānaṃ na cādānam ayogena yudhiṣṭhira
  6 satāṃ saṃgrahaṇaṃ śauryaṃ dākṣyaṃ satyaṃ prajāhitam
      anārjavair ārjavaiś ca śatrupakṣasya bhedanam
  7 sādhūnām aparityāgaḥ kulīnānāṃ ca dhāraṇam
      nicayaś ca niceyānāṃ sevā buddhimatām api
  8 balānāṃ harṣaṇaṃ nityaṃ prajānām anvavekṣaṇam
      kāryeṣv akhedaḥ kośasya tathaiva ca vivardhanam
  9 puraguptir aviśvāsaḥ paurasaṃghāta bhedanam
      ketanānāṃ ca jīrṇānām avekṣā caiva sīdatām
  10 dvividhasya ca daṇḍasya prayogaḥ kālacoditaḥ
     arimadhya stha mitrāṇāṃ yathāvac cānvavekṣaṇam
 11 upajāpaś ca bhṛtyānām ātmanaḥ paradarśanāt
     aviśvāsaḥ svayaṃ caiva parasyāśvāsanaṃ tathā
 12 nītidharmānusaraṇaṃ nityam utthānam eva ca
     ripūṇām anavajñānaṃ nityaṃ cānārya varjanam
 13 utthānaṃ hi narendrāṇāṃ bṛhaspatir abhāṣata
     rājadharmasya yan mūlaṃ ślokāṃś cātra nibodha me
 14 utthānenāmṛtaṃ labdham utthānenāsurā hatāḥ
     utthānena mahendreṇa śraiṣṭhyaṃ prāptaṃ divīha ca
 15 utthāna dhīraḥ puruṣo vāg dhīrān adhitiṣṭhati
     utthāna dhīraṃ vāg dhīrā ramayanta upāsate
 16 utthāna hīno rājā hi buddhimān api nityaśaḥ
     dharṣaṇīyo ripūṇāṃ styād bhujaṃga iva nirviṣaḥ
 17 na ca śatrur avajñeyo durbalo 'pi balīyasā
     alpo 'pi hi dahaty agnir viṣam alpaṃ hinasti ca
 18 ekāśvenāpi saṃbhūtaḥ śatrur durga samāśritaḥ
     taṃ taṃ tāpayate deśam api rājñaḥ samṛddhinaḥ
 19 rājño rahasyaṃ yad vākyaṃ jayārthaṃ lokasaṃgrahaḥ
     hṛdi yac cāsya jihmaṃ syāt kāraṇārthaṃ ca yad bhavet
 20 yac cāsya kāryaṃ vṛjinam ārjavenaiva dhāryate
     dambhanārthāya lokasya dharmiṣṭhām ācaret kriyām
 21 rājyaṃ hi sumahat tantraṃ durdhāryam akṛtātmabhiḥ
     na śakyaṃ mṛdunā voḍhum āghāta sthānam uttamam
 22 rājyaṃ sarvāmiṣaṃ nityam ārjaveneha dhāryate
     tasmān miśreṇa satataṃ vartitavyaṃ yudhiṣṭhira
 23 yady apy asya vipattiḥ syād rakṣamāṇasya vai prajāḥ
     so 'py asya vipulo dharma evaṃvṛttā hi bhūmipāḥ
 24 eṣa te rājadharmāṇāṃ leśaḥ samanuvarṇitaḥ
     bhūyas te yatra saṃdehas tad brūhi vadatāṃ vara
 25 tato vyāsaś ca bhagavān devasthāno 'śmanā saha
     vāsudevaḥ kṛpaś caiva sātyakiḥ saṃjayas tathā
 26 sādhu sādhv iti saṃhṛṣṭāḥ puṣyamāṇair ivānanaiḥ
     astuvaṃs te naravyāghraṃ bhīṣmaṃ dharmabhṛtāṃ varam
 27 tato dīnamanā bhīṣmam uvāca kurusattamaḥ
     netrābhyām aśrupūrṇābhyāṃ pādau tasya śanaiḥ spṛśan
 28 śva idānīṃ svasaṃdehaṃ prakṣyāmi tvaṃ pitā maha
     upaiti savitāpy astaṃ rasam āpīya pārthivam
 29 tato dvijātīnām ivādya keśavaḥ; kṛpaś ca te caiva yudhiṣṭhirādayaḥ
     pradakṣiṇīkṛtya mahānadī sutaṃ; tato rathān āruruhur mudā yutāḥ
 30 dṛṣad vatīṃ cāpy avagāhya suvratāḥ; kṛtoda kāryāḥ kṛtajapya maṅgalāḥ
     upāsya saṃdhyāṃ vidhivat paraṃtapās; tataḥ puraṃ te viviśur gajāhvayam

 

SECTION LVIII

"Bhishma said, 'Protection of the subject, O Yudhishthira, is the very cheese of kingly duties. The divine Vrihaspati does not applaud any other duty (so much as this one). The divine Kavi (Usanas) of large eyes and
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austere penances, the thousand-eyed Indra, and Manu the son of Prachetas, the divine Bharadwaja, and the saga Gaurasiras, all devoted to Brahma and utterers of Brahma, have composed treatises on the duties of kings. All of them praise the duty of protection, O foremost of virtuous persons, in respect of kings. O thou of eyes like lotus leaves and of the hue of copper, listen to the means by which protection may be secured. Those means consist of the employment of spies and servants, giving them their just dues without haughtiness, the realisation of taxes with considerateness, never taking anything (from the subject) capriciously and without cause, O Yudhishthira, the selection of honest men (for the discharge of administrative functions), heroism, skill, and cleverness (in the transaction of business), truth, seeking the good of the people, producing discord and disunion among the enemy by fair or unfair means, the repair of buildings that are old or on the point of falling away, the infliction of corporal punishments and fines regulated by observance of the occasion, never abandoning the honest, granting employment and protection to persons of respectable birth, the storing of what should be stored, companionship with persons of intelligence, always gratifying the soldiery, supervision over the subjects, steadiness in the transaction of business, filling the treasury, absence of blind confidence on the guards of the city, producing disloyalty among the citizens of a hostile town, carefully looking after the friends and allies living in the midst of the enemy's country, strictly watching the servants and officers of the state, personal observation of the city, distrust of servants, comforting the enemy with assurances, steadily observing the dictates of policy, readiness for action, never disregarding an enemy, and casting off those that are wicked. Readiness for exertion in kings is the root of kingly duties. This has been said by Vrihaspati. Listen to the verses sung by him: 'By exertion the amrita was obtained; by exertion the Asuras were slain, by exertion Indra himself obtained sovereignty in heaven and on earth. The hero of exertion is superior to the heroes of speech. The heroes of speech gratify and worship the heroes of exertion. 1' The king that is destitute of exertion, even if possessed of intelligence, is always overcome by foes like a snake that is bereft of poison. The king, even if possessed of strength, should not disregard a foe, however weak. A spark of fire can produce a conflagration and a particle of poison can kill. With only one kind of force, an enemy from within a fort, can afflict the whole country of even a powerful and prosperous king. The secret speeches of a king, the amassing of troops for obtaining victory, the crooked purposes in his heart, similar intents for accomplishing particular objects, and the wrong acts he does or intends to do, should be concealed by putting on an appearance of candour. He should act righteously for keeping his people under subjection. Persons of crooked minds cannot bear the burden of extensive empire. A king who is mild cannot obtain superior rank, the acquisition of which depends upon labour.
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[paragraph continues] A kingdom, coveted by all like meat, can never be protected by candour and simplicity. A king, O Yudhishthira, should, therefore, always conduct himself with both candour and crookedness. If in protecting his subjects a king falls into danger, he earns great merit. Even such should be the conduct of kings. I have now told thee a portion only of the duties of kings. Tell me, O best of the Kurus, what more you wish to know."
Vaisampayana continued, "The illustrious Vyasa and Devasthana and Aswa, and Vasudeva and Kripa and Satyaki and Sanjaya, filled with joy, and with faces resembling full-blown flowers, said, 'Excellent! Excellent!' and hymned the praises of that tiger among men, viz., Bhishma, that foremost of virtuous persons. Then Yudhishthira, that chief of Kuru's race, with a cheerless heart and eyes bathed in tears, gently touched Bhishma's feet and said, 'O grandsire, I shall to-morrow enquire after those points about which I have my doubts, for today, the sun, having sucked the moisture of all terrestrial objects, is about to set.' Then Kesava and Kripa and Yudhishthira and others, saluting the Brahmanas (assembled there) and circumambulating the son of the great river, cheerfully ascended their cars. All of them observant of excellent vows then bathed in the current of the Drishadwati. Having offered oblations of water unto their ancestors and silently recited the sacred mantras and done other auspicious acts, and having performed the evening prayer with due rites, those scorchers of foes entered the city called after the elephant."

 

 

Book 12
Chapter 59

 

 

 

 1 tataḥ kālyaṃ samutthāya kṛtapaurvāhṇika kriyāḥ
      yayus te nagarākārai rathaiḥ pāṇḍava yādavāḥ
  2 prapadya ca kurukṣetraṃ bhīṣmam āsādya cānagham
      sukhāṃ ca rajanīṃ pṛṣṭvā gāṅgeyaṃ rathināṃ varam
  3 vyāsādīn abhivādyarṣīn sarvais taiś cābhinanditāḥ
      niṣedur abhito bhīṣmaṃ parivārya samantataḥ
  4 tato rājā mahātejā dharmarājo yudhiṣṭhiraḥ
      abravīt prāñjalir bhīṣmaṃ pratipūjyābhivādya ca
  5 ya eṣa rājā rājeti śabdaś carati bhārata
      katham eṣa samutpannas tan me brūhi pitā maha
  6 tulyapāṇiśirogrīvas tulyabuddhīndriyātmakaḥ
      tulyaduḥkhasukhātmā ca tulyapṛṣṭha bhujodaraḥ
  7 tulyaśukrāsthi majjaś ca tulyamāṃsāsṛg eva ca
      niḥśvāsocchāva tulyaś ca tulyaprāṇaśarīravān
  8 samānajanma maraṇaḥ samaḥ sarvaguṇair nṛṇām
      viśiṣṭa buddhīñ śūrāṃś ca katham eko 'dhitiṣṭhati
  9 katham eko mahīṃ kṛtsnāṃ vīra śūrārya saṃkulām
      rakṣaty api ca loko 'sya prasādam abhivāñchati
  10 ekasya ca prasādena kṛtsno lokaḥ prasīdati
     vyākulenākulaḥ sarvo bhavatīti viniścayaḥ
 11 etad icchāmy ahaṃ sarvaṃ tattvena bharatarṣabha
     śrotuṃ tan me yathā vat tvaṃ prabrūhi vadatāṃ vara
 12 naitat kāraṇam alpaṃ hi bhaviṣyati viṣāṃ pate
     yad ekasmiñ jagat sarvaṃ deva vad yāti saṃnatim
 13 [bhīsma]
     niyatas tvaṃ naraśreṣṭha śṛṇu sarvam aśeṣataḥ
     yathā rājyasamutpannam ādau kṛtayuge 'bhavat
 14 naiva rājyaṃ na rājāsīn na daṇḍo na ca dāṇḍikaḥ
     dharmeṇaiva prajāḥ sarvā rakṣanti ca parasparam
 15 pālayānās tathānyonyaṃ narā dharmeṇa bhārata
     khedaṃ paramam ājagmus tatas tān moha āviśat
 16 te mohavaśam āpannā mānavā manujarṣabha
     pratipattivimohāc ca dharmas teṣām anīnaśat
 17 naṣṭāyāṃ pratipattau tu mohavaśyā narās tadā
     lobhasya vaśam āpannāḥ sarve bhāratasattama
 18 aprāptasyābhimarśaṃ tu kurvanto manujās tataḥ
     kāmo nāmāparas tatra samapadyata vai prabho
 19 tāṃs tu kāmavaśaṃ prāptān rāgo nāma samaspṛśat
     raktāś ca nābhyajānanta kāryākāryaṃ yudhiṣṭhira
 20 agamyāgamanaṃ caiva vācyāvācyaṃ tathaiva ca
     bhakṣyābhakṣyaṃ ca rājendra doṣādoṣaṃ ca nātyajan
 21 viplute naraloke 'smiṃs tato brahma nanāśa ha
     nāśāc ca brahmaṇo rājan dharmo nāśam athāgamat
 22 naṣṭe brahmaṇi dharme ca devās trāsam athāgaman
     te trastā naraśārdūla brahmāṇaṃ śaraṇaṃ yayuḥ
 23 prapadya bhagavantaṃ te devā lokapitā maham
     ūcuḥ prāñjalayaḥ sarve duḥkhaśokabhayārditāḥ
 24 bhagavan naralokasthaṃ naṣṭaṃ brahma sanātanam
     lobhamohādibhir bhāvais tato no bhayam āviśat
 25 brahmaṇaś ca praṇāśena dharmo 'py anaśad īśvara
     tataḥ sma samatāṃ yātā martyais tribhuvaneśvara
 26 adho hi varṣam asmākaṃ martyās tūrdhva pravarṣiṇaḥ
     kriyā vyuparamāt teṣāṃ tato 'gacchāma saṃśayam
 27 atra niḥśreyasaṃ yan nas tad dhyāyasva pitā maha
     tvat prabhāvasamuttho 'sau prabhāvo no vinaśyati
 28 tān uvāca surān sarvān svayaṃ bhūr bhagavāṃs tataḥ
     śreyo 'haṃ cintayiṣyāmi vyetu vo bhīḥ surarṣabhāḥ
 29 tato 'dhyāyasahasrāṇāṃ śataṃ cakre svabuddhijam
     yatra dharmas tathaivārthaḥ kāmaś caivānuvarṇitaḥ
 30 trivarga iti vikhyāto gaṇa eṣa svayaṃ bhuvā
     caturtho mokṣa ity eva pṛthag arthaḥ pṛthag gaṇaḥ
 31 mokṣasyāpi trivargo 'nyaḥ proktaḥ sattvaṃ rajastamaḥ
     sthānaṃ vṛddhiḥ kṣayaś caiva trivargaś caiva daṇḍajaḥ
 32 ātmā deśaś ca kālaś cāpy upāyāḥ kṛtyam eva ca
     sahāyāḥ kāraṇaṃ caiva ṣaḍ vargo nītijaḥ smṛtaḥ
 33 trayī cānvīkṣikī caiva vārtā ca bharatarṣabha
     daṇḍanītiś ca vipulā vidyās tatra nidarśitāḥ
 34 amātyarakṣā praṇidhī rājaputrasya rakṣaṇam
     cāraś ca vividhopāyaḥ praṇidhiś ca pṛthagvidhaḥ
 35 sāma copapradānaṃ ca bhedo daṇḍaś ca pāṇḍava
     upekṣā pañcamī cātra kārtsnyena samudāhṛtā
 36 mantraś ca varṇitaḥ kṛtsnas tathā bhedārtha eva ca
     vibhraṃśaś caiva mantrasya siddhyasiddhyoś ca yat phalam
 37 saṃdhiś ca vividhābhikhyo hīno madhyas tathottamaḥ
     bhayasatkāra vittākhyaḥ kārtsnyena parivarṇitaḥ
 38 yātrā kālāś ca catvāras trivargasya ca vistaraḥ
     vijayo dharmayuktaś ca tathārtha vijayaś ca ha
 39 āsuraś caiva vijayas tathā kārtsnyena varṇitaḥ
     lakṣaṇaṃ pañcavargasya trividhaṃ cātra varṇitam
 40 prakāśaś cāprakāśaś ca daṇḍo 'tha pariśabditaḥ
     prakāśo 'ṣṭa vidhas tatra guhyas tu bahuvistaraḥ
 41 rathā nāgā hayāś caiva pādātāś caiva pāṇḍava
     viṣṭir nāvaś carāś caiva deśikāḥ pathi cāṣṭakam
 42 aṅgāny etāni kauravya prakāśāni balasya tu
     jaṅgamājaṅgamāś coktāś cūrṇayogā viṣādayaḥ
 43 sparśe cābhyavahārye cāpy upāṃśur vividhaḥ smṛtaḥ
     arimitram udāsīna ity ete 'py anuvarṇitāḥ
 44 kṛtsnā mārgaguṇāś caiva tathā bhūmiguṇāś ca ha
     ātmarakṣaṇam āśvāsaḥ spaśānāṃ cānvavekṣaṇam
 45 kalpanā vividhāś cāpi nṛnāgarathavājinām
     vyūhāś ca vividhābhikhyā vicitraṃ yuddhakauśalam
 46 utpātāś ca nipātāś ca suyuddhaṃ supalāyanam
     śastrāṇāṃ pāyana jñānaṃ tathaiva bharatarṣabha
 47 balavyasanam uktaṃ ca tathaiva balaharṣaṇam
     pīḍanāskanda kālaś ca bhayakālaś ca pāṇḍava
 48 tathā khāta vidhānaṃ ca yogasaṃcāra eva ca
     caurāṭavy abalaiś cograiḥ pararāṣṭrasya pīḍanam
 49 agnidair garadaiś caiva pratirūpaka cārakaiḥ
     śreṇi mukhyopajāpena vīrudhaś chedanena ca
 50 dūṣaṇena ca nāgānām āśaṅkā jananena ca
     ārodhanena bhaktasya pathaś copārjanena ca
 51 saptāṅgasya ca rājyasya hrāsa vṛddhisamañjasam
     dūta sāmarthya yogaś ca rāṣṭrasya ca vivardhanam
 52 arimadhya stha mitrāṇāṃ samyak coktaṃ prapañcanam
     avamardaḥ pratīghātas tathaiva ca balīyasām
 53 vyavahāraḥ susūkṣmaś ca tathā kaṇṭaka śodhanam
     śamo vyāyāmayogaś ca yogo dravyasya saṃcayaḥ
 54 abhṛtānāṃ ca bharaṇaṃ bhṛtānāṃ cānvavekṣaṇam
     arthakāle pradānaṃ ca vyasaneṣv aprasaṅgitā
 55 tathā rājaguṇāś caiva senāpatiguṇāś ca ye
     kāraṇasya ca kartuś ca guṇadoṣās tathaiva ca
 56 duṣṭeṅgitaṃ ca vividhaṃ vṛttiś caivānujīvinām
     śaṅkitatvaṃ ca sarvasya pramādasya ca varjanam
 57 alabdhalipsā labdhasya tathaiva ca vivardhanam
     pradānaṃ ca vivṛddhasya pātrebhyo vidhivat tathā
 58 visargo 'rthasya dharmārtham arthārthaṃ kāmahetunā
     caturtho vyasanāghāte tathaivātrānuvarṇitaḥ
 59 krodhajāni tathogrāṇi kāmajāni tathaiva ca
     daśoktāni kuruśreṣṭha vyasanāny atra caiva ha
 60 mṛgayākṣās tathā pānaṃ striyaś ca bharatarṣabha
     kāmajāny āhur ācāryāḥ proktānīha svayaṃ bhuvā
 61 vāk pāruṣyaṃ tathogratvaṃ daṇḍapāruṣyam eva ca
     ātmano nigrahas tyāgo 'thārtha dūṣaṇam eva ca
 62 yantrāṇi vividhāny eva kriyās teṣāṃ ca varṇitāḥ
     avamardaḥ pratīghātaḥ ketanānāṃ ca bhañjanam
 63 caityadrumāṇām āmardo rodhaḥ karmānta nāśanam
     apaskaro 'tha gamanaṃ tathopāsyā ca varṇitā
 64 paṇavānakaśaṅkhānāṃ bherīṇāṃ ca yudhāṃ vara
     upārjanaṃ ca dravyāṇāṃ paramarma ca tāni ṣaṭ
 65 labdhasya ca praśamanaṃ satāṃ caiva hi pūjanam
     vidvadbhir ekībhāvaś ca prātar homavidhijñatā
 66 maṅgalālambhanaṃ caiva śarīrasya pratikriyā
     āhārayojanaṃ caiva nityam āstikyam eva ca
 67 ekena ca yathottheyaṃ satyatvaṃ madhurā giraḥ
     utsavānāṃ samājānāṃ kriyāḥ ketana jās tathā
 68 pratyakṣā ca parokṣā ca sarvādhikaraṇeṣu ca
     vṛttir bharataśārdūla nityaṃ caivānvavekṣaṇam
 69 adaṇḍyatvaṃ ca viprāṇāṃ yuktyā daṇḍanipātanam
     anujīvi svajātibhyo guṇeṣu parirakṣaṇam
 70 rakṣaṇaṃ caiva paurāṇāṃ svarāṣṭrasya vivardhanam
     maṇḍalasthā ca yā cintā rājan dvādaśa rājikā
 71 dvā saptati matiś caiva proktā yā ca svayaṃ bhuvā
     deśajātikulānāṃ ca dharmāḥ samanuvarṇitāḥ
 72 dharmaś cārthaś ca kāmaś ca mokṣaś cātrānuvarṇitaḥ
     upāyaś cārthalipsā ca vividhā bhūridakṣiṇāḥ
 73 mūlakarma kriyā cātra māyāyogaś ca varṇitaḥ
     dūṣaṇaṃ srotasām atra varṇitaṃ ca sthirāmbhasām
 74 yair yair upāyair lokaś ca na caled ārya vartmanaḥ
     tat sarvaṃ rājaśārdūla nītiśāstre 'nuvarṇitam
 75 etat kṛtvā śubhaṃ śāstraṃ tataḥ sa bhagavān prabhuḥ
     devān uvāca saṃhṛṣṭaḥ sarvāñ śakrapurogamān
 76 upakārāya lokasya trivargasthāpanāya ca
     nava nītaṃ sarasvatyā buddhir eṣā prabhāvitā
 77 daṇḍena sahitā hy eṣā lokarakṣaṇa kārikā
     nigrahānugraha ratā lokān anu cariṣyati
 78 daṇḍena nīyate ceyaṃ daṇḍaṃ nayati cāpy uta
     daṇḍanītir iti proktā trīṁl lokān anuvartate
 79 ṣāḍguṇya guṇasāraiṣā sthāsyaty agre mahātmasu
     mahattvāt tasya daṇḍasya nītir vispaṣṭa lakṣaṇā
 80 nayacāraś ca vipulo yena sarvam idaṃ tatam
     āgamaś ca purāṇānāṃ maharṣīṇāṃ ca saṃbhavaḥ
 81 tīrthavaṃśaś ca vaṃśaś ca nakṣatrāṇāṃ yudhiṣṭhira
     sakalaṃ cāturāśramyaṃ cāturhotraṃ tathaiva ca
 82 cāturvarṇyaṃ tathaivātra cāturvedyaṃ ca varṇitam
     itihāsopavedāś ca nyāyaḥ kṛtsnaś ca varṇitaḥ
 83 tapo jñānam ahiṃsā ca satyāsatye nayaḥ paraḥ
     vṛddhopasevā dānaṃ ca śaucam utthānam eva ca
 84 sarvabhūtānukampā ca sarvam atropavarṇitam
     bhuvi vāco gataṃ yac ca tac ca sarvaṃ samarpitam
 85 tasmin paitāmahe śāstre pāṇḍavaitad asaṃśayam
     dharmārthakāmamokṣaś ca sakalā hy atra śabditāḥ
 86 tatas tāṃ bhagavān nītiṃ pūrvaṃ jagrāha śaṃkaraḥ
     bahurūpo viśālākṣaḥ śivaḥ sthāṇur umāpatiḥ
 87 yugānām āyuṣo hrāsaṃ vijñāya bhagavāñ śivaḥ
     saṃcikṣepa tataḥ śāstraṃ mahārthaṃ brahmaṇā kṛtam
 88 vaiśālākṣam iti proktaṃ tad indraḥ pratyapadyata
     daśa dhyāya sahasrāṇi subrahmaṇyo mahātapāḥ
 89 bhagavān api tac chāstraṃ saṃcikṣepa puraṃdaraḥ
     sahasraiḥ pañcabhis tāta yad uktaṃ bāhudantakam
 90 adhyāyānāṃ sahasrais tu tribhir eva bṛhaspatiḥ
     saṃcikṣepeśvaro buddhyā bārhaspatyaṃ tad ucyate
 91 adhyāyānāṃ sahasreṇa kāvyaḥ saṃkṣepam abravīt
     tac chāstram amitaprajño yogācāryo mahātapāḥ
 92 evaṃ lokānurodhena śāstram etan maharṣibhiḥ
     saṃkṣiptam āyur vijñāya martyānāṃ hrāsi pāṇḍava
 93 atha devāḥ samāgamya viṣṇum ūcuḥ prajāpatim
     eko yo 'rhati martyebhyaḥ śraiṣṭhyaṃ taṃ vai samādiśa
 94 tataḥ saṃcintya bhagavān devo nārāyaṇaḥ prabhuḥ
     taijasaṃ vai virajasaṃ so 'sṛjan mānasaṃ sutam
 95 virājās tu mahābhāga vibhutvaṃ bhuvi naicchata
     nyāsāyaivābhavad buddhiḥ praṇītā tasya pāṇḍava
 96 kīrtimāṃs tasya putro 'bhūt so 'pi pañcātigo 'bhavat
     kardamas tasya ca sutaḥ so 'py atapyan mahat tapaḥ
 97 prajāpateḥ kardamasya anaṅgo nāma vai sutaḥ
     prajānāṃ rakṣitā sādhur daṇḍanīti viśāradaḥ
 98 anaṅga putro 'ti balo nītimān adhigamya vai
     abhipede mahī rājyam athendriya vaśo 'bhavat
 99 mṛtyos tu duhitā rājan sunīthā nāma mānasī
     prakhyātā triṣu lokeṣu yā sā venam ajījanat
 100 taṃ prajāsu vidharmāṇaṃ rāgadveṣavaśānugam
    mantrapūtaiḥ kuśair jaghnur ṛṣayo brahmavādinaḥ
101 mamanthur dakṣiṇaṃ corum ṛṣayas tasya mantrataḥ
    tato 'sya vikṛto jajñe hrasvāṅgaḥ puruṣo bhuvi
102 dagdhasthāṇupratīkāśo raktākṣaḥ kṛṣṇa mūrdha jaḥ
    niṣīdety evam ūcus tam ṛṣayo brahmavādinaḥ
103 tasmān niṣādāḥ saṃbhūtāḥ krūrāḥ śailavanāśrayāḥ
    ye cānye vindhyanilayā mlecchāḥ śatasahasraśaḥ
104 bhūyo 'sya dakṣiṇaṃ pāṇiṃ mamanthus te maharṣayaḥ
    tataḥ puruṣa utpanno rūpeṇendra ivāparaḥ
105 kavacī baddhanistriṃśaḥ sa śaraḥ sa śarāsanaḥ
    vedavedāṅgavic caiva dhanurvede ca pāragaḥ
106 taṃ daṇḍanītiḥ sakalā śritā rājan narottamam
    tataḥ sa prāñjalir vainyo maharṣīṃs tān uvāca ha
107 susūkṣmā me samutpannā buddhir dharmārthadarśinī
    anayā kiṃ mayā kāryaṃ tan me tattvena śaṃsata
108 yan māṃ bhavanto vakṣyanti kāryam arthasamanvitam
    tad ahaṃ vai kariṣyāmi nātra kāryā vicāraṇā
109 tam ūcur atha devās te te caiva paramarṣayaḥ
    niyato yatra dharmo vai tam aśaṅkaḥ samācara
110 priyāpriye parityajya samaḥ sarveṣu jantuṣu
    kāmakrodhau ca lobhaṃ ca mānaṃ cotsṛjya dūrataḥ
111 yaś ca dharmāt pravicalel loke kaś cana mānavaḥ
    nigrāhyas te sa bāhubhyāṃ śaśvad dharmam avekṣataḥ
112 pratijñāṃ cādhirohasva manasā karmaṇā girā
    pālayiṣyāmy ahaṃ bhaumaṃ brahma ity eva cāsakṛt
113 yaś cātra dharmanīty ukto daṇḍanīti vyapāśrayaḥ
    tam aśaṅkaḥ kariṣyāmi svavaśo na kadā cana
114 adaṇḍyā me dvijāś ceti pratijānīṣva cābhibho
    lokaṃ ca saṃkarāt kṛtsnāt trātāsmīti paraṃtapa
115 vainyas tatas tān uvāca devān ṛṣipurogamān
    brāhmaṇā me sahāyāś ced evam astu surarṣabhāḥ
116 evam astv iti vainyas tu tair ukto brahmavādibhiḥ
    purodhāś cābhavat tasya śukro brahma mayo nidhiḥ
117 mantriṇo vālakhilyās tu sārasvatyo gaṇo hy abhūt
    maharṣir bhagavān gargas tasya sāṃvatsaro 'bhavat
118 ātmanāṣṭama ity eva śrutir eṣā parā nṛṣu
    utpannau bandinau cāsya tatpūrvau sūtamāgadhau
119 samatāṃ vasudhāyāś ca sa samyag upapādayat
    vaiṣamyaṃ hi paraṃ bhūmer āsīd iti ha naḥ śrutam
120 sa viṣṇunā ca devena śakreṇa vibudhaiḥ saha
    ṛṣibhiś ca prajāpālye brahmaṇā cābhiṣecitaḥ
121 taṃ sākṣāt pṛthivī bheje ratnāny ādāya pāṇḍava
    sāgaraḥ saritāṃ bhartā himavāṃś cācalottamaḥ
122 śakraś ca dhanam akṣayyaṃ prādāt tasya yudhiṣṭhira
    rukmaṃ cāpi mahāmeruḥ svayaṃ kanakaparvataḥ
123 yakṣarākṣasa bhartā ca bhagavān naravāhanaḥ
    dharme cārthe ca kāme ca samarthaṃ pradadau dhanam
124 hayā rathāś ca nāgāś ca koṭiśaḥ puruṣās tathā
    prādurbabhūvur vainyasya cintanād eva pāṇḍava
    na jarā na ca durbhikṣaṃ nādhano vyādhayas tathā
125 sarīsṛpebhyaḥ stenebhyo na cānyonyāt kadā cana
    bhayam utpadyate tatra tasya rājño 'bhirakṣaṇāt
126 teneyaṃ pṛthivī dugdhā sasyāni daśa sapta ca
    yakṣarākṣasa nāgaiś cāpīpṣitaṃ yasya yasya yat
127 tena dharmottaraś cāyaṃ kṛto loko mahātmanā
    rañjitāś ca prajāḥ sarvās tena rājeti śabdyate
128 brāhmaṇānāṃ kṣatatrāṇāt tataḥ kṣatriya ucyate
    prathitā dhanataś ceyaṃ pṛthivī sādhubhiḥ smṛtā
129 sthāpanaṃ cākarod viṣṇuḥ svayam eva satātanaḥ
    nātivartiṣyate kaś cid rājaṃs tvām iti pārthiva
130 tapasā bhagavān viṣṇur āviveśa ca bhūmipam
    deva van naradevānāṃ namate yaj jagan nṛpa
131 daṇḍanītyā ca satataṃ rakṣitaṃ taṃ nareśvara
    nādharṣayat tataḥ kaś cic cāranityāc ca darśanāt
132 ātmanā karaṇaiś caiva samasyeha mahīkṣitaḥ
    ko hetur yad vaśe tiṣṭhel loko daivād ṛte guṇāt
133 viṣṇor lalāṭāt kamalaṃ sauvarṇam abhavat tadā
    śrīḥ saṃbhūtā yato devī patnī dharmasya dhīmataḥ
134 śriyaḥ sakāśād arthaś ca jāto dharmeṇa pāṇḍava
    atha dharmas tathaivārthaḥ śrīś ca rājye pratiṣṭhitā
135 sukṛtasya kṣayāc caiva svarlokād etya medinīm
    pārthivo jāyate tāta daṇḍanīti vaśānugaḥ
136 mahattvena ca saṃyukto vaiṣṇavena naro bhuvi
    buddhyā bhavati saṃyukto māhātmyaṃ cādhigacchati
137 sthāpanām atha devānāṃ na kaś cid ativartate
    tiṣṭhaty ekasya ca vaśe taṃ ced anuvidhīyate
138 śubhaṃ hi karma rājendra śubhatvāyopakalpate
    tulyasyaikasya yasyāyaṃ loko vacasi tiṣṭhati
139 yo hy asya mukham adrākṣīt somya so 'sya vaśānugaḥ
    subhagaṃ cārthavantaṃ ca rūpavantaṃ ca paśyati
140 tato jagati rājendra satataṃ śabditaṃ budhaiḥ
    devāś ca naradevāś ca tulyā iti viśāṃ pate
141 etat te sarvam ākhyātaṃ mahattvaṃ prati rājasu
    kārtsnyena bharataśreṣṭha kim anyad iha vartatām

 

SECTION LIX

Vaisampayana said, "Rising from their beds the next day and performing the morning rites laid down in the scriptures, the Pandavas and the Yadavas set out (for the spot where Bhishma lay) on their cars resembling fortified towns. Proceeding to the field of Kuru and approaching the sinless Bhishma, they enquired of that foremost of car-warriors if he had passed the night happily. Saluting all the Rishis, and blessed by them in return, the princes took their seats around Bhishma. Then king Yudhishthira the just possessed of great energy, having worshipped Bhishma duly, said these words with joined hands.
"Yudhishthira said, 'Whence arose the word Rajan (King), that is used, O Bharata, on earth? Tell me this, O scorcher of foes! Possessed of hands and arms and neck like others, having understanding and senses like those of others, subject like others to the same kinds of joy and grief, endued with back, mouth, and stomach similar to those of the rest of the world, having vital fluids and bones and marrow and flesh and blood similar to those of, the rest of the world, inhaling and exhaling breaths like others, possessed of life-breaths and bodies like other men, resembling others in birth and death,
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in fact, similar to others in respect of all attributes of humanity, for what reason does one man, viz., the king, govern the rest of the world numbering many men possessed of great intelligence and bravery? Whence is it that one man rules the wide world teeming with brave and energetic and high-born men of good behaviour? Why do all men seek to obtain his favour? Why is it that if one man becomes delighted, the whole world becomes delighted, and if that one man is troubled, the whole world becomes troubled? I desire to hear this in detail, O bull of Bharata's race! O foremost of speakers, discourse to me on this fully. O king, there cannot but be a grave reason for all this since it is seen that the whole world bows down to one man as to a god.
"Bhishma said, 'With concentrated attention, O tiger among kings, listen to it in detail as to how in the Krita age sovereignty first began. At first there was no sovereignty, no king, no chastisement, and no chastiser. All men used to protect one another righteously. As they thus lived, O Bharata, righteously protecting one another, they found the task (after some time) to be painful. Error then began to assail their hearts. Having become subject to error, the perceptions of men, O prince, came to be clouded, and thence their virtue began to decline. When their perceptions were dimmed and when men became subject to error, all of them became covetous. O chief of the Bharatas! And because men sought to obtain objects, which they did not possess, another passion called lust (of acquisition) got hold of them. When they became subject to lust, another passion, named anger, soon soiled them. Once subject to wrath, they lost all consideration of what should be done and what should not. Unrestrained sexual indulgence set in. Men began to utter what they chose. All distinctions between food that is clean and unclean and between virtue and vice disappeared. When this confusion set in amongst men, the Vedas disappeared. Upon the disappearance of the Vedas, Righteousness was lost. When both the Vedas and righteousness were lost, the gods were possessed by fear. Overcome with fear, O tiger among men, they sought the protection of Brahmana. Having gratified the divine Grandsire of the universe, the gods, afflicted with grief, said unto him, with joined hands, 'O god, the eternal Vedas have been afflicted in the world of men by covetousness and error. For this, we have been struck with fear. Through loss of the Vedas, O Supreme Lord, righteousness also has been lost. For this, O Lord of the three worlds, we are about to descend to the level of human beings. Men used to pour libations upwards while we used to pour rain downwards. 1 In consequence, however, of the cessation of all pious rites among men, great distress will be our lot. Do thou then, O Grandsire, think of that which would benefit us, so that the universe, created by thy power, may not meet with destruction.' Thus addressed, the Self-born and divine Lord said unto them, 'I shall think of what will do good to all. Ye foremost of gods, let your fears be
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dispelled!' The Grandsire then composed by his own intelligence a treatise consisting of a hundred thousand chapters. In it were treated the subject of Virtue, Profit, and Pleasure. Which the Self-born designated as the triple aggregate. He treated of a fourth subject called Emancipation with opposite meaning and attributes. The triple aggregate in respect of emancipation, viz., to the attributes of Goodness, Passion, and Darkness, and another, (a fourth, viz., the practice of duty without hope of bliss or reward in this or the other world), were treated in it. Another triple aggregate connected with Chastisement, viz., Conversation, Growth, and Destruction, was treated in it. 1 Another aggregate of six consisting of the hearts of men, place, time, means, overt acts, and alliances, and causes, were treated in it. The religious rites laid down in the three Vedas, knowledge, and the acts necessary for the support of life, (viz., agriculture, trade, &c.), O bull of Bharata's race, and the very extensive branch of learning called punitive legislation, were laid down in it. The subjects also of behaviour towards counsellors, of spies, the indications of princes, of secret agents possessed of diverse means, of envoys and agents of other kinds, conciliation, fomenting discord, gifts, and chastisement, O king, with toleration as the fifth, were fully treated therein. Deliberation of all kinds, counsels for producing disunion, the errors of deliberation, the results of the success or failure of counsels, treaties of three kinds, viz., bad, middling, and good, made through fear, good offices, and gifts of wealth, were described in detail. The four kinds of time for making journeys, the details of the aggregate of three, the three kinds of victory, viz., that secured righteously, that won by wealth, and that obtained by deceitful ways, were described in detail. The three kinds of attributes, viz., bad, middling, and good, of the aggregate of five (viz., counsellors, kingdom, fort, army, and treasury,) were also treated in it. Chastisements of two kinds, viz., open and secret, were indicated. The eight kinds of open chastisement, as also the eight kinds of secret chastisement, were dealt with in detail. Cars, elephants, horses, and foot-soldiers, O son of Pandu, impressed labourers, crews, and paid attendants (of armies), and guides taken from the country which is the seat of war, these are the eight instruments, O Kauravya, of open chastisement or forces acting openly. The use and administration of movable and immovable poison were also mentioned in respect of the three kinds of things, viz., wearing apparel, food, and incantations. Enemies, allies, and neutrals,--these also were described. The diverse characteristics of roads (to be taken, as dependent on stars and planets, etc.), the attributes of the soil (on which to encamp), protection of self, superintendence of the construction of cars and other utensils of war and use, the diverse means for protecting and improving men, elephants, cars, and steeds, the diverse kinds of battle array, strategies, and manoeuvres in war, planetary conjunctions foreboding evil, calamitous visitations (such
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as earthquakes), skilful methods of warfare and retreat, knowledge of weapons and their proper keep, the disorders of troops and how to get rid of them, the means of inspiring the army with joy and confidence, diseases, times of distress and danger, knowledge of guiding foot-soldiers in battle, the methods of sounding alarms and notifying orders, inspiring the enemy with fear by display of standards, the diverse methods of afflicting the enemy's kingdom by means of robbers and fierce wild-tribes, and fire-raisers and poisoners and forgers by producing disunion among the chief officers of hostile armies, by cutting down crops and plants, by destroying the efficiency of the enemy's elephants, by producing alarms, by honouring those among the enemy's subjects that are well disposed towards the invader, and by inspiring the enemy with confidence, the waste, growth, and harmony of the seven essential requisites of sovereignty, capacity for (projected) works, the means for accomplishing them, the methods of extending the kingdom, the means of winning over persons residing in the enemy's territory, the chastisement and destruction of those that are strong, the exact administration of justice, the extermination of the wicked, wrestling, shooting and throwing and hurling of weapons, the methods of making presents and of storing requisite things, feeding the unfed and supervision over those that have been fed, gifts of wealth in season, freedom from the vices called Vyasanas, the attributes of kings, the qualifications of military officers, the sources of the aggregate of three and its merits and faults, the diverse kinds of evil intents, the behaviour of dependents, suspicion against every one, the avoidance of heedlessness, the acquisition of objects unattained, the improving of objects already acquired, gifts to deserving persons of what has thus been improved, expenditure of wealth for pious purposes, for acquiring objects of desire, and for dispelling danger and distress, were all treated in that work. The fierce vices, O chief of the Kurus, born of temper, and those born of lust, in all of ten kinds, were mentioned in that treatise. The four kinds of vices which the learned say are born of lust, viz., hunting, gambling, drinking, and sexual indulgence, were mentioned by the Self-born in that work. Rudeness of speech, fierceness, severity of chastisement, infliction of pain on the body, suicide, and frustrating one's own objects, these are the six kinds of faults born of wrath, that have also been mentioned. Diverse kinds of machines and their actions have been described there. Devastation of the enemy's territories, attacks upon foes, the destruction and removal of landmarks and other indications, the cutting down of large trees (for depriving the enemy and the enemy's subjects of their refreshing shade), siege of forts, supervision of agriculture and other useful operations, the storage of necessaries, robes and attire (of troops), and the best means of manufacturing them, were all described. The characteristics and uses of Panavas, Anakas, conchs, and drums. O Yudhishthira, the six kinds of articles (viz., gems, animals, lands, robes, female slaves, and gold) and the means of acquiring them (for one's one self) and of destroying them (for injuring the foe), pacification of newly acquired territories, honouring the good, cultivating friendship with the learned, knowledge of the rules in respect of gifts and
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religious rites such as homa, the touch of auspicious articles, attention to the adornment of the body, the manner of preparing and using food, piety of behaviour, the attainment of prosperity by following in one path, truthfulness of speech, sweetness of speech, observance of acts done on occasions of festivity and social gatherings and those done within the household, the open and secret acts of persons in all places of meeting, the constant supervision of the behaviour of men, the immunity of Brahmanas from punishment, the reasonable infliction of punishment, honours paid to dependants in consideration of kinship and merit, the protection of subjects and the means of extending the kingdom, the counsels that a king who lives in the midst of a dozen of kings, should pursue in respect of the four kinds of foes, the four kinds of allies, and the four kinds of neutrals, the two and seventy acts laid down in medical works about the protection, exercise, and improvements of the body, and the practices of particular countries, tribes, and families, were all duty treated in that work. Virtue, Profit, and Pleasure, and Emancipation, were also described in it. The diverse means of acquisition, the desire for diverse kinds of wealth. O giver of profuse presents, the methods of agriculture and other operations that form the chief source of the revenue, and the various means for producing and applying illusions, the methods by which stagnant water is rendered foul, were laid down in it. All those means, O tiger among kings, by which men might be prevented from deviating from the path of righteousness and honesty, were all described in it. Having composed that highly beneficial treatise, the divine Lord cheerfully said unto the deities having Indra for their head, those words: 'For the good of the world and for establishing the triple aggregate (viz., Virtue, Profit, and Pleasure), I have composed this science representing the very cheese of speech. Assisted by chastisement, this science will protect the world. Dealing rewards and punishments, this science will operate among men. And because men are led (to the acquisition of the objects of their existence) by chastisement, or, in other words, chastisement leads or governs everything, therefore will this science be known in the three worlds as Dandaniti (science of chastisement). 1 Containing the essence of all the attributes of the aggregate of six, this science will always be much regarded by all high-souled persons. Virtue, Profit, Pleasure, and Salvation have all been treated in it.' After this, the lord of Uma,--the divine and multiform Siva of large eyes, the Source of all blessings, first studied and mastered it. In view, however, of the gradual decrease of the period of life of human beings, the divine Siva abridged that science of grave import compiled by Brahman. The abridgment, called Vaisalakasha, consisting of ten thousand lessons, was then received by Indra devoted to Brahman
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and endued with great ascetic merit. The divine Indra also abridged it into a treatise consisting of five thousand lessons and called it Vahudantaka. Afterwards the puissant Vrihaspati, by his intelligence, further abridged the work into a treatise consisting of three thousand lessons and called it Varhaspatya. Next, that preceptor of Yoga, of great celebrity, viz., Kavi of immeasurable wisdom, reduced it further into a work of a thousand lessons. In view of the period of men's lives and the general decrease (of everything), great Rishis did thus, for benefiting the world, abridge that science. The gods then, approaching that lord of creatures, viz., Vishnu, said unto him, 'Indicate, O god, that one among mortals who deserves to have superiority over the rest.' The divine and puissant Narayana, reflecting a little, created, by a fiat of his will, a son born of his energy, named Virajas. The highly blessed Virajas, however, did not desire sovereignty on earth. His mind, O son of Pandu, inclined to a life of renunciation. Virajas had a son named Krittimat. He too renounced pleasure and enjoyment. 1 Krittimat had a son named Kardama. Kardama also practised severe austerities. The lord of creatures, Kardama, begot a son named Ananga. Ananga became a protector of creatures, pious in behaviour, and fully conversant with the science of chastisement. Ananga begot a son named Ativala, well versed in policy. Obtaining extensive empire after the demise of his sire, he became a slave of his passions. Mrityu, O king, had a daughter born of his mind, named Sunita and celebrated over the three worlds. She was married to Ativala and gave birth to a son named Vena. Vena, a slave of wrath and malice, became unrighteous in his conduct towards all creatures. The Rishis, those utterers of Brahma, slew him with Kusa blades (as their weapon) inspired with mantras. Uttering mantras the while, those Rishis pierced the right thigh of Vena. Thereupon, from that thigh, came out a short-limbed person on earth, resembling a charred brand, with blood-red eyes and black hair. Those utterers of Brahma said unto him, 'Nishida (sit) here!' From him have sprung the Nishadas, viz., those wicked tribes that have the hills and the forests for their abode, as also those hundreds and thousands of others called Mlechchhas, residing on the Vindhya mountains. The great Rishis then pierced the right arm of Vena. Thence sprang a person who was a second Indra in form. Clad in mail, armed with scimitars, bows, and arrows, and well-versed in the science of weapons, he was fully acquainted with the Vedas and their branches. All the ordinances of the science of chastisement, O king, (in their embodied forms) came to that best of men. The son of Vena then, with joined hands, said unto those great Rishis, 'I have attained an understanding that is very keen and that is observant of righteousness. Tell me in detail what I shall do with it. That useful task which you will be pleased to indicate, I shall accomplish without hesitation.' Thus addressed, the gods that were present there, as also the Rishis, said unto him. 'Do thou fearlessly accomplish all those tasks in which righteousness even resides.
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[paragraph continues] Disregarding what is dear and what not so, look upon all creatures with an equal eye. Castoff at a distance Just and wrath and covetousness and honour, and, always observing the dictates of righteousness, do thou punish with thy own hands the man, whoever he may be, that deviates from the path of duty. Do thou also swear that thou wouldst, in thought, word, and deed, always maintain the religion inculcated on earth by the Vedas. Do thou further swear that thou wouldst fearlessly maintain the duties laid down in the Vedas with the aid of the science of chastisement, and that thou wouldst never act with caprice. O puissant one, know that Brahmanas are exempt from chastisement, and pledge further that thou wouldst protect the world from an intermixture of castes.' Thus addressed, Vena's son replied unto the deities headed by the Rishis, saying, 'Those bulls among men, viz., the highly blessed Brahmanas, shall ever be worshipped by me.' Those utterers of Brahma then said unto him, 'Let it be so!' Then Sukra, that vast receptacle of Brahma, became his priest. The Valakhilyas became his counsellors, and the Saraswatas his companions. The great and illustrious Rishi Garga became his astrologer. This high declaration of the Srutis is current among men that Prithu is the eighth from Vishnu. A little before, the two persons named Suta and Magadha had come into existence. They became his bards and panegyrists. Gratified, Prithu, the royal son of Vena, possessed of great prowess, gave unto Suta the land lying on the sea-coast, and unto Magadha the country since known as Magadha. We have heard that the surface of the earth had before been very uneven. It was Prithu who made the terrestrial surface level. In every Manwantara, the earth becomes uneven. 1 Vena's son removed the rocks and rocky masses lying all around, O monarch, with the horn of his bow. By this means the hills and mountains became enlarged. Then Vishnu, and the deities of Indra, and the Rishis, and the Regents of the world, and the Brahmanas, assembled together for crowning Prithu (as the king of the world). The earth herself, O son of Pandu, in her embodied form, came to him, with a tribute of gems and jewels. Ocean, that lord of rivers, and Himavat, the king of mountains, and Sakra, O Yudhishthira, bestowed upon him inexhaustible wealth. The great Meru, that mountain of gold, gave unto him heaps of that precious metal. The divine Kuvera, borne on the shoulders of human beings, that lord of Yakshas and Rakshasas, gave him wealth enough for gratifying the needs of religion, profit, and pleasure. Steeds, cars, elephants, and men, by millions, O son of Pandu, started into life as soon as Vena's son thought of them. At that time there was neither decrepitude, nor famine, nor calamity, nor disease (on earth). In consequence of the protection afforded by that king, nobody had any fear from reptiles and thieves or from any other source. When he proceeded to the sea, the waters used to be solidified. The mountains gave him way, and his standard was never obstructed anywhere. He drew from the earth, as a milcher from a cow, seven and ten kinds of crops for the food of Yakshas, and Rakshasas, and Nagas, and
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other creatures. That high-souled king caused all creatures to regard righteousness as the foremost of all things; and because he gratified all the people, therefore, was he called Rajan (king). And because he also healed the wounds of Brahmanas, therefore, he earned the name of Kshatriya. And because the earth (in his region) became celebrated for the practice of virtue, therefore, she came to be called by many as Prithvi. The eternal Vishnu himself, O Bharata, confirmed his power, telling him, 'No one, O king, shall transcend thee.' The divine Vishnu entered the body of that monarch in consequence of his penances. For this reason, the entire universe offered divine worship unto Prithu, numbered among human gods. 1 O king, thy kingdom should always be protected by the aid of the science of chastisement. Thou shouldst also, by careful observation made through the movements of thy spies, protect it in such a way that no one may be able to injure it. 2 All good acts, O king, lead to the good (of the monarch). The conduct of a king should be regulated by his own intelligence, as also by the opportunities and means that may offer themselves. 3 What other cause is there in consequence of which the multitude live in obedience to one, save the divinity of the monarch? At that time a golden lotus was born from Vishnu's brow. The goddess Sree was born of that lotus. She became the spouse of Dharma of great intelligence upon Sree, O son of Pandu, Dharma begot Artha. All the three, viz., Dharma, and Artha and Sree, were established in sovereignty. A person upon the exhaustion of his merit, comes down from heaven to earth, and takes birth as a king conversant with the science of chastisement. Such a person becomes endued with greatness and is really a portion of Vishnu on earth. He becomes possessed of great intelligence and obtains superiority over others. Established by the gods, no one transcends him. It is for this reason that everybody acts in obedience to one, and it is for this that the world cannot command him. Good acts, O king, lead to good. It is for this that the multitude obey his words of command, though he belongs to the same world and is possessed of similar limbs. He who once beheld Prithu's amiable face became obedient to him. Thenceforth he began to regard him as handsome, wealthy, and highly blessed. 4 In consequence of the might of his sceptre, the practice of morality and just behaviour became so visible on earth. It is through that reason that the earth became overspread with virtue.'
"Thus, O Yudhishthira, the histories of all past events, the origin of the
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great Rishis, the holy waters, the planets and stars and asterisms, the duties in respect of the four modes of life, the four kinds of Homa, the characteristics of the four orders of men, and the four branches of learning, were all treated of in that work (of the Grandsire). Whatever objects or things, O son of Pandu, there are on earth, were all included in that treatise of the Grandsire. Histories and the Vedas and the science of Nyaya were all treated in it, as also penances, knowledge, abstention from injury in respect of all creatures, truth, falsehood, and high morality. Worship of persons old in years, gifts, purity of behaviour, readiness for exertion, and compassion towards all creatures, were very fully described in it. There is no doubt in this. Since that time, O monarch, the learned have begun to say that there is no difference between a god and a king. I have now told thee everything about the greatness of kings. What other subject is there, O chief of the Bharatas, upon which I shall next have to discourse?"

Footnotes

122:1 Men, by pouring libations of clarified butter on sacrificial fires, feed the gods. The latter, fed by those libations, pour rain on the earth whence men derive their sustenance. Men. therefore are said to pour upwards and the gods pour downwards.
123:1 Conversation in respect of the wealth of traders and merchants; Growth in respect of the penances of ascetics; and Destruction in respect of thieves and wicked men. All these depend upon Chastisement.
125:1 The Burdwan Pundits have been very careless in translating the Santi Parva. Their version is replete with errors in almost every page. They have rendered verse 78 in a most ridiculous way. The first line of the verse merely explains the etymology of the word Dandaniti, the verb ni being used first in the passive and then in the active voice. The idam refers to the world, i.e., men in general. K.P. Singha's version of the Santi is better, and, of course, gives the correct sense of this verse.
126:1 Literally, rose above the five in the sense of having renounced the world. The Burdwan Pundits erroneously render it "died."
127:1 A Manwantara is a very long period of time, not unequal to a geological age.
128:1 "Numbered among human gods," i.e., among kings.
128:2 The correct reading is charanishpanda as given in the Bombay edition.
128:3 In both the vernacular versions the second line of 130 has been rendered wrongly. The two lines are quite unconnected with each other. Nilakantha rightly supposes that Karyam is understood after Mahikshitah. Karana, however, is not kriya as explained by Nilakantha but opportunities and means.
128:4 Nilakantha explains this verse erroneously. He thinks that the meaning is--"The king becomes obedient to that person who beholds his face to be amiable, etc., etc." It should be borne in mind that Bhishma is answering Yudhishthira's query as to why the whole world adores one man. One of the reasons is a mysterious influence which induces every man who beholds the amiable face of the king to render him homage.

 

 

Book 12
Chapter 60

 

 

 

 

 1 [vaiṣampāyana]
      tataḥ punaḥ sa gāṅgeyam abhivādya pitā maham
      prāñjalir niyato bhūtvā paryapṛcchad yudhiṣṭhira
  2 ke dharmāḥ sarvavarṇānāṃ cāturvarṇyasya ke pṛthak
      caturṇām āśramāṇāṃ ca rāja dharmāś ca ke matāḥ
  3 kena svid vardhate rāṣṭraṃ rājā kena vivardhate
      kena paurāś ca bhṛtyāś ca vardhane bharatarṣabha
  4 kośaṃ daṇḍaṃ ca durgaṃ ca sahāyān mantriṇas tathā
      ṛtvik purohitācāryān kīdṛśān varjayen nṛpaḥ
  5 keṣu viśvasitavyaṃ syād rājñāṃ kasyāṃ cid āpadi
      kuto vātmā dṛḍho rakṣyas tan me brūhi pitā maha
  6 namo dharmāya mahate namaḥ kṛṣṇāya vedhase
      brāhmaṇebhyo namaskṛtvā dharmān vakṣyāmi śāśvatān
  7 akrodhaḥ satyavacanaṃ saṃvibhāgaḥ kṣamā tathā
      prajanaḥ sveṣu dāreṣu śaucam adroha eva ca
  8 ārjavaṃ bhṛtyabharaṇaṃ navaite sārvavarṇikāḥ
      brāhmaṇasya tu yo dharmas taṃ te vakṣyāmi kevalam
  9 damam eva mahārāja dharmam āhuḥ purātanam
      svādhyāyo 'dhyāpanaṃ caiva tatra karma samāpyate
  10 taṃ ced vittam upāgacched vartamānaṃ svakarmaṇi
     akurvāṇaṃ vikarmāṇi śāntaṃ prajñāna tarpitam
 11 kurvītāpatya saṃtānam atho dadyād yajeta ca
     saṃvibhajya hi bhoktavyaṃ dhanaṃ sadbhir itīṣyate
 12 pariniṣṭhita kāryas tu svādhyāyenaiva brāhmaṇaḥ
     kuryād anyan na vā kuryān maitro brāhmaṇa ucyate
 13 kṣatriyasyāpi yo dharmas taṃ te vakṣyāmi bhārata
     dadyād rājā na yāceta yajeta na tu yājayet
 14 nādhyāpayed adhīyīta prajāś ca paripālayet
     nityodyukto dasyu vadhe raṇe kuryāt parākramam
 15 ye ca kratubhir ījānāḥ śrutavantaś ca bhūmipāḥ
     ya evāhava jetāras ta eṣāṃ lokajit tamāḥ
 16 avikṣatena dehena samarād yo nivartate
     kṣatriyo nāsya tat karma praśaṃsanti purā vidaḥ
 17 vadhaṃ hi kṣatrabandhūnāṃ dharmam āhuḥ pradhānataḥ
     nāsya kṛtyatamaṃ kiṃ cid anyad dasyu nibarhaṇāt
 18 dānam adhyayanaṃ yajño yogaḥ kṣemo vidhīyate
     tasmād rājñā viśeṣeṇa yoddhavyaṃ dharmam īpṣatā
 19 sveṣu dharmeṣv avasthāpya prajāḥ sarvā mahīpatiḥ
     dharmeṇa sarvakṛtyāni samaniṣṭhāni kārayet
 20 pariniṣṭhita kāryaḥ syān nṛpatiḥ paripālanāt
     kuryād anyan na vā kuryād aindro rājanya ucyate
 21 vaiśyasyāpīha yo dharmas taṃ te vakṣyāmi bhārata
     dānam adhyayanaṃ yajñaḥ śaucena dhanasaṃcayaḥ
 22 pitṛvat pālayed vaiśyo yuktaḥ sarvapaśūn iha
     vikarma tad bhaved anyat karma yad yat samācaret
     rakṣayā sa hi teṣāṃ vai mahat sukham avāpnuyāt
 23 prajāpatir hi vaiśyāya sṛṣṭvā paridade paśūn
     brāhmaṇāya ca rājñe ca sarvāḥ paridade prajāḥ
 24 tasya vṛttiṃ pravakṣyāmi yac ca tasyopajīvanam
     ṣaṇṇām ekāṃ pibed dhenuṃ śatāc ca mithunaṃ haret
 25 laye ca saptamo bhāgas tathā śṛṅge kalā khure
     sasyasya sarvabījānām eṣā sāṃvatsarī bhṛtiḥ
 26 na ca vaiśyasya kāmaḥ syān na rakṣeyaṃ paśūn iti
     vaiśye cecchati nānyena rakṣitavyāḥ kathaṃ cana
 27 śūdrasyāpi hi yo dharmas taṃ te vakṣyāmi bhārata
     prajāpatir hi varṇānāṃ dāsaṃ śūdram akalpayat
 28 tasmāc chūdrasya varṇānāṃ paricaryā vidhīyate
     teṣāṃ śuśrūṣaṇāc caiva mahat sukham avāpnuyāt
 29 śūdra etān paricaret trīn varṇān anasūyakaḥ
     saṃcayāṃś ca na kurvīta jātu śūdraḥ kathaṃ cana
 30 pāpīyān hi dhanaṃ labdhvā vaśe kuryād garīyasaḥ
     rājñā vā samanujñātaḥ kāmaṃ kurvīta dhārmikaḥ
 31 tasya vṛttiṃ pravakṣyāmi yac ca tasyopajīvanam
     avaśya bharaṇīyo hi varṇānāṃ śūdra ucyate
 32 chatraṃ veṣṭanam auśīram upānad vyajanāni ca
     yātayāmāni deyāni śūdrāya paricāriṇe
 33 adhāryāṇi viśīrṇāni vasanāni dvijātibhiḥ
     śūdrāyaiva vidheyāni tasya dharmadhanaṃ hi tat
 34 yaś ca kaś cid dvijātīnāṃ śūdraḥ śuśrūṣur āvrajet
     kalpyāṃ tasya tu tenāhur vṛttiṃ dharmavido janāḥ
     deyaḥ piṇḍo 'napetāya bhartavyau vṛddhadurbalau
 35 śūdreṇa ca na hātavyo bhartā kasyāṃ cid āpadi
     atirekeṇa bhartavyo bhartā dravyaparikṣaye
     na hi svam asti śūdrasya bhartṛhārya dhano hy asau
 36 uktas trayāṇāṃ varṇānāṃ yajñas trayy eva bhārata
     svāhākāranamaḥ kārau mantraḥ śūdre vidhīyate
 37 tābhyāṃ śūdraḥ pākayajñair yajeta vratavān svayam
     pūrṇapātra mayīm āhuḥ pākayajñasya dakṣiṇām
 38 śūdraḥ paijavano nāma sahasrāṇāṃ śataṃ dadau
     aindrāgnena vidhānena dakṣiṇām iti naḥ śrutam
 39 ato hi sarvavarṇānāṃ śraddhā yajño vidhīyate
     daivataṃ hi mahac chraddhā pavitraṃ yajatāṃ ca yat
 40 daivataṃ paramaṃ viprāḥ svena svena parasparam
     ayajann iha satrais te tais taiḥ kāmaiḥ sanātanaiḥ
 41 saṃsṛṣṭā brāhmaṇair eva triṣu varṇeṣu sṛṣṭayaḥ
     devānām api ye devā yad brūyus te paraṃ hi tat
     tasmād varṇaiḥ sarvayajñāḥ saṃsṛjyante na kāmyayā
 42 ṛg yajuḥ sāma vit pūjyo nityaṃ syād deva vad dvijaḥ
     anṛg yajur asāmā tu prājāpatya upadravaḥ
 43 yajño manīṣayā tāta sarvavarṇeṣu bhārata
     nāsya yajñahano devā īhante netare janāḥ
     tasmāt sarveṣu varṇeṣu śraddhā yajño vidhīyate
 44 svaṃ daivataṃ brāhmaṇāḥ svena nityaṃ; parān varṇān ayajann evam āsīt
     ārocitā naḥ sumahān sa dharmaḥ; sṛṣṭo brahmaṇā triṣu varṇeṣu dṛṣṭaḥ
 45 tasmād varṇā ṛjavo jātidharmāḥ; saṃsṛjyante tasya vipāka eṣaḥ
     ekaṃ sāma yajur ekam ṛg ekā; vipraś caiko 'niścayas teṣu dṛṣṭaḥ
 46 atra gāthā yajñagītāḥ kīrtayanti purā vidaḥ
     vaikhānasānāṃ rājendra munīnāṃ yaṣṭum icchatām
 47 udite 'nudite vāpi śraddadhāno jitendriyaḥ
     vahniṃ juhoti dharmeṇa śraddhā vai kāraṇaṃ mahat
 48 yat skannam asya tat pūrvaṃ yad askannnaṃ tad uttaram
     bahūni yajñarūpāṇi nānā karmaphalāni ca
 49 tāni yaḥ saṃvijānāti jñānaniścaya niścitaḥ
     dvijātiḥ śraddhayopetaḥ sa yaṣṭuṃ puruṣo 'rhati
 50 steno vā yadi vā pāpo yadi vā pāpakṛt tamaḥ
     yaṣṭum icchati yajñaṃ yaḥ sādhum eva vadanti tam
 51 ṛṣayas taṃ praśaṃsanti sādhu caitad asaṃśayam
     sarvathā sarvavarṇair hi yaṣṭavyam iti niścayaḥ
     na hi yajñasamaṃ kiṃ cit triṣu lokeṣu vidyate
 52 tasmād yaṣṭavyam ity āhuḥ puruṣeṇānasūyatā
     śraddhā pavitram āśritya yathāśakti prayacchatā

SECTION LX

Vaisampayana said, "After this, Yudhishthira, saluted his grandsire, viz. the son of Ganga, and with joined hands and concentrated attention, once more asked him, saying, 'What are the general duties of the four orders of men, and what the special duties of each order? What mode of life should be adopted by which order? What duties are especially called the duties of kings? By what means does a kingdom grow, and what are those means by which the king himself grows? How also, O bull of Bharata's race, do the citizens and the servants of the king grow? What sorts of treasuries, punishments, forts, allies, counsellors, priests, and preceptors, should a king avoid? 1 Whom should the king trust in what kinds of distress and danger? From what evils should the king guard himself firmly? Tell me all this, O grandsire!'
"Bhishma said, 'I bow down to Dharma who is great, and to Krishna who is Brahma. Having bowed down also unto the Brahmanas (assembled here), I shall discourse on duties that are eternal. The suppression of wrath, truthfulness of speech, justice, forgiveness, begetting children upon one's own wedded wives, purity of conduct, avoidance of quarrel, simplicity, and maintenance of dependants, these nine duties belong to all the four orders (equally). Those duties, however, which belong exclusively to Brahmanas, I shall now tell thee. Self-restraint, O king, has been declared to be the first duty of Brahmanas. Study of the Vedas, and patience in undergoing austerities, (are also their other duties). By practising these two, all their acts are
p. 130
accomplished. If while engaged in the observance of his own duties, without doing any improper act, wealth comes to a peaceful Brahmana possessed of knowledge, he should then marry and seek to beget children and should also practise charity and perform sacrifices. It has been declared by the wise that wealth thus obtained should be enjoyed by distributing it (among deserving persons and relatives). By his study of the Vedas all the pious acts (laid down for the Brahmana) are accomplished. Whether he does or does not achieve anything else, if he devotes himself to the study of the Vedas, he becomes (by that) known as a Brahmana or the friend of all creatures. I shall also tell thee, O Bharata, what the duties are of a Kshatriya. A Kshatriya, O king, should give but not beg, should himself perform sacrifices but not officiate as a priest in the sacrifices of others. He should never teach (the Vedas) but study (them with a Brahmana preceptor). He should protect the people. Always exerting himself for the destruction of robbers and wicked people, he should put forth his prowess in battle. Those among Kshatriya rulers who perform great sacrifices, who are possessed of a knowledge of the Vedas, and who gain victories in battle, become foremost of those that acquire many blessed regions hereafter by their merit. Persons conversant with the old scriptures do not applaud that Kshatriya who returns unwounded from battle. This has been declared to be the conduct of a wretched Kshatriya. 1 There is no higher duty for him than the suppression of robbers. Gifts, study, and sacrifices, bring prosperity to kings. Therefore, a king who desires to acquire religious merit should engage in battle. 2 Establishing all his subjects in the observance of their respective duties, it king should cause all of them to do everything according to the dictates of righteousness. Whether he does or does not do any other act, if only he protects his subjects, he is regarded to accomplish all religious acts and is called a Kshatriya and the foremost of men. I shall now tell thee, O Yudhishthira, what the eternal duties of the Vaisya are. A Vaisya should make gifts, study the Vedas, perform sacrifices, and acquire wealth by fair means. With proper attention he should also protect and rear all (domestic) animals as a sire protecting his sons. Anything else that he will do will be regarded as improper for him. By protecting the (domestic) animals, he would obtain great happiness. The Creator, having created the (domestic) animals, bestowed their care upon the Vaisya. Upon the Brahmana and the Kshatriya he conferred (the care of) all creatures. I shall tell thee what the Vaisya's profession is and how he is to earn the means of his sustenance. If he keeps (for others) six kine, he may take the milk of one cow as his remuneration; and if he keeps (for others) a hundred kine, he may take a single pair as such fee. If he trades with other's wealth, he may take a seventh part of the profits (as his share). A seventh also is his share in the profits arising from the trade in horns, but he should take a sixteenth if the trade
p. 131
be in hoofs. If he engages in cultivation with seeds supplied by others, he may take a seventh part of the yield. This should be his annual remuneration. A Vaisya should never desire that he should not tend cattle. If a Vaisya desires to tend cattle, no one else should be employed in that task. I should tell thee, O Bharata, what the duties of a Sudra are. The Creator intended the Sudra to become the servant of the other three orders. For this, the service of the three other classes is the duty of Sudra. By such service of the other three, a Sudra may obtain great happiness. He should wait upon the three other classes according to their order of seniority. A Sudra should never amass wealth, lest, by his wealth, he makes the members of the three superior classes obedient to him. By this he would incur sin. With the king's permission, however, a Sudra, for performing religious acts, may earn wealth. I shall now tell thee the profession he should follow and the means by which he may earn his livelihood. It is said that Sudras should certainly be maintained by the (three) other orders. Worn-out umbrellas, turbans, beds and seats, shoes, and fans, should be given to the Sudra servants. 1 Torn clothes which are no longer fit for wear, should be given away by the regenerate classes unto the Sudra. These are the latter's lawful acquisitions. Men conversant with morality say that if the Sudra approaches any one belonging to the three regenerate orders from desire of doing menial service, the latter should assign him proper work. Unto the sonless Sudra his master should offer the funeral cake. The weak and the old amongst them should be maintained. 2 The Sudra should never abandon his master, whatever the nature or degree of the distress into which the latter may fall. If the master loses his wealth, he should with excessive zeal be supported by the Sudra servant. A Sudra cannot have any wealth that is his own. Whatever he possesses belongs lawfully to his master. 3 Sacrifice has been laid down as a duty of the three other orders. It has been ordained for the Sudra also, O Bharata! A Sudra, however, is not competent to titter swaha and swadha or any other Vedic mantra. For this reason, the Sudra, without observing the vows laid down in the Vedas, should worship the gods in minor sacrifices called Paka-yajnas. The gift called Purna-patra is declared to be the Dakshina of such sacrifices. 4 It has been heard by us that in days of old a Sudra of the name of Paijavana gave a Dakshina (in one of his sacrifices) consisting of a hundred thousand
p. 132
[paragraph continues] Purnapatras, according to the ordinance called Aindragni. 1 Sacrifice (as has been already said), is as much laid down for the Sudra as for the three other classes. Of all sacrifices, devotion has been laid down to be the foremost. 2 Devotion is a high deity. It cleanses all sacrificers. Then again Brahmanas are the foremost of gods unto their respective Sudra attendants. They worship the gods in sacrifices, for obtaining the fruition of various wishes. The members of the three other classes have all sprung from the Brahmanas. 3 The Brahmanas are the gods of the very gods. Whatever they would say would be for thy great good. Therefore, all kinds of sacrifices naturally appertain to all the four orders. The obligation is not one whose discharge is optional. The Brahmana, who is conversant with Richs, Yajuses, and Samans, should always be worshipped as a god. The Sudra, who is without Richs and Yajuses and Samans, has Prajapati for his god. 4 Mental sacrifice. O sire, is laid down for all the orders, O Bharata! It is not true that the gods and other (Superior) persons do not manifest a desire to share the offerings in such sacrifices of even the Sudra. 5 For, this reason, the sacrifice that consists in devotion is laid down for all the classes. 6 The Brahmana is the foremost of gods. It is not true that they that belong to that order do not perform the sacrifices of the other orders. The fire called Vitana, though procured from Vaisyas and inspired with mantras, is still inferior. 7 The Brahmana is the performer or the sacrifices of the three other orders. For this reason all the four orders are holy. All the orders bear towards one another to relation of consanguinity, through the intermediate classes. They have all sprung from Brahmanas. In ascertaining (the priority or subsequence of men in respect of their creation) it will appear that amongst all the orders the Brahmana was created first. Originally Saman
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was one; Yajus was one, and Rich was one. 1 In this connection, persons conversant with ancient histories cite a verse, O king, sung in praise of sacrifice by the Vaikhanasa Munis on the occasion of performing a sacrifice of theirs. Before or after sunrise a person of subdued senses, with heart filled with devotion, poureth libations on the (sacrificial) fire according to the ordinance. Devotion is a mighty agent. With regard to homas again, that variety which is called skanna is the initial one, while that which is called askanna is the last (but foremost in point of merit). Sacrifices are multifarious. Their rites and fruits again are multifarious. The Brahmana possessed of devotion who, endued with scriptural learning, who is acquainted with them all, is competent to perform sacrifices. That person who desires to perform a sacrifice is regarded as righteous even if he happens to be a thief, a sinner, or the worst of sinners. The Rishis applaud such a man. Without doubt they are right. This then is the conclusion that all the orders should always and by every means in their power perform sacrifices. There is nothing in the three worlds equal to sacrifice. Therefore, it has been said that every one with heart free from malice, should perform sacrifices, aided by devotion which is sacred, to the best of his power and according as he pleases.'"

Footnotes

129:1 The difference between a Ritwija and a Purohita is that the former is engaged on special occasions, while the services of the latter are permanent and constant.
130:1 viz., returning unwounded from battle.
130:2 For without battle, he cannot extend his kingdom and acquire wealth to give away and meet the expenses of sacrifices.
131:1 A Beshtana is literally a cloth tied round (the head); hence, a turban or pagree. The word Ousira is applied to both beds and seats. The Hindu Upanaha had wooden soles.
131:2 The Burdwan Pundits understand this verse to mean that the Sudra should offer the funeral cake unto his sonless master and support masters if old and weak. There can be little doubt that they are wrong.
131:3 Atirekena evidently means 'with excessive zeal.' Nilakantha explains it as 'with greater zeal than that which is shown in supporting his own relations.' It cannot mean, as K.P. Sinha puts it, 'with the surplus left after supporting his own relations.'
131:4 A Paka-yajna is a minor sacrifice, such as the propitiation of a planet foreboding evil, or worship offered to the inferior deities called Viswadevas. A Purnapatra is literally a large dish or basket full of rice. It should consist of 256 handfuls. Beyond a Purnapatra, the Sudra should not give any other Dakshina in any sacrifice of his.
132:1 This ordinance lays down that the Dakshina should be a hundred thousand animals such as kine or horses. In the case of this particular Sudra, that ordinance (without its mantras) was followed, and a hundred thousand Purnapatras were substituted for kine or horses of that number.
132:2 Hence the Sudra, by devotion to the members of the three other classes, may earn the merit of sacrifices though he is not competent to utter mantras.
132:3 For this reason the Sudra earns the merit of the sacrifices performed by their Brahmana masters and progenitors.
132:4 The Brahmana conversant with the Vedas is himself a god. The Sudra, though incompetent to read the Vedas and utter Vedic mantras, has Prajapati for his god whom he can worship with rites other than those laid down in the Vedas. The Brahmanas have Agni for their god, and the Kshatriyas, Indra. Upadravah means a servant or attendant, hence, a Sudra.
132:5 Sacrifices are performed by the body, by words, and by the mind. The Brahmana can perform sacrifices by all the three. The Kshatriya and the Vaisya cannot perform sacrifices by means of their bodies. They must employ Brahmanas in their sacrifices. These two orders, however, can utter mantras and perform mental sacrifices. The Sudra alone cannot employ his body or utter mantras in sacrifices. The holy sacrifice in his case is the mental sacrifice. A mental sacrifice is a resolve to give away in honour of the gods or unto the gods without the aid of the Vedic ritual. The resolve must be followed by actual gifts.
132:6 i.e.. for the Sudras also.
132:7 All sacrificial fires, as a rule, are procured front the houses of Vaisyas. The sacrificial fire of the Sudra is called Vitana.
133:1 Though originally one, the Vedas have become diverse. Similarly, from the Brahmana, who created first, all the rest have sprung.

 

 

Book 12
Chapter 61

 

 

 

1 [bhīsma]
      āśramāṇāṃ mahābāho śṛṇu satyaparākrama
      caturṇām iha varṇānāṃ karmāṇi ca yudhiṣṭhira
  2 vānaprasthaṃ bhaikṣa caryāṃ gārhasthyaṃ ca mahāśramam
      brahmacaryāśramaṃ prāhuś caturthaṃ brāhmaṇair vṛtam
  3 jaṭā karaṇa saṃskāraṃ dvijātitvam avāpya ca
      ādhānādīni karmāṇi prāpya vedam adhītya ca
  4 sadāro vāpy adāro vā ātmavān saṃyatendriyaḥ
      vānaprasthāśramaṃ gacchet kṛtakṛtyo gṛhāśramāt
  5 tatrāraṇyaka śāstrāṇi samadhītya sa dharmavit
      ūrdhvaretāḥ prajāyitvā gacchaty akṣarasātmatām
  6 etāny eva nimittāni munīnām ūrdhvaretasām
      kartavyānīha vipreṇa rājann ādau vipaścitā
  7 caritabrahma caryasya brāhmaṇasya viśāṃ pate
      bhaikṣa caryāsv adhīkāraḥ praśasta iha mokṣiṇaḥ
  8 yatrāstamita śāyī syān niragnir aniketanaḥ
      yathopalabdha jīvī syān munir dānto jitendriyaḥ
  9 nirāśīḥ syāt sarvasamo nirbhogo nirvikāra vān
      vipraḥ kṣemāśramaprāpto gacchaty akṣarasātmatām
  10 adhītya vedān kṛtasarvakṛtyaḥ; saṃtānam utpādya sukhāni bhuktvā
     samāhitaḥ pracared duścaraṃ taṃ; gārhasthya dharmaṃ munidharmadṛṣṭam
 11 svadāratuṣṭa ṛtukālagāmī; niyoga sevī na śaṭho na jihmaḥ
     mitāśano deva paraḥ kṛtajñaḥ; satyo mṛduś cānṛśaṃsaḥ kṣamā vān
 12 dānto vidheyo havyakavye 'pramatto; annasya dātā satataṃ dvijebhyaḥ
     amatsarī sarvaliṅgi pradātā; vaitāna nityaś ca gṛhāśramī syāt
 13 athātra nārāyaṇa gītam āhur; maharṣayas tāta mahānubhāvāḥ
     mahārtham aty arthatapaḥ prayuktaṃ; tad ucyamānaṃ hi mayā nibodha
 14 satyārjavaṃ cātithi pūjanaṃ ca; dharmas tathārthaś caratiś ca dāre
     niṣevitavyāni sukhāni loke; hy asmin pare caiva mataṃ mamaitat
 15 bharaṇaṃ putradārāṇāṃ vedānāṃ pāraṇaṃ tathā
     satāṃ tam āśramaśreṣṭhaṃ vadanti paramarṣayaḥ
 16 evaṃ hi yo brāhmaṇo yajñaśīlo; gārhasthyam adhyāvasate yathā vat
     gṛhastha vṛttiṃ praviśodhya samyak; svarge viṣuddhaṃ phalam āpnute saḥ
 17 tasya dehaparityāgād iṣṭāḥ kāmākṣayā matāḥ
     ānantyāyopatiṣṭhanti sarvato 'kṣiśiromukhāḥ
 18 khādann eko japann ekaḥ sarpann eko yudhiṣṭhira
     ekasminn eva ācārye śuśrūṣur malapaṅkavān
 19 brahma cārī vratī nityaṃ nityaṃ dīkṣā paro vaśī
     avicārya tathā vedaṃ kṛtyaṃ kurvan vaset sadā
 20 śuśrūṣāṃ satataṃ kurvan guroḥ saṃpraṇameta ca
     ṣaṭ karmasv anivṛttaś ca na pravṛttaś ca sarvaśaḥ
 21 na caraty adhikāreṇa sevitaṃ dviṣato na ca
     eṣo ''śramapadas tāta brahmacāriṇa iṣyate

SECTION LXI

"Bhishma said, 'O mighty-armed one, listen now to me, O thou of prowess incapable of being baffled, as I mention the names of the four modes of life and the duties in respect of each. The four modes are Vanaprastha, Bhaikshya, Garhasthya of great merit, and Brahmacharya which is adopted by Brahmanas. Undergoing the purificatory rite in respect of bearing matted locks, after having gone through the rite of regeneration and performed for some time the rites in respect of the sacred fire and studied the Vedas, one should, with cleansed soul and senses under restraint, having first carefully performed all the duties of the mode called Garhasthya, proceed, with or without his wife, to the woods for adoption of the mode called Vanaprastha. Having studied the scriptures called Aranyakas, having drawn up his vital fluid and having retired from all worldly affairs, the virtuous recluse may then attain to an absorption with the eternal Soul knowing no decay. These are the indications of Munis that have drawn up their vital fluid. A learned Brahmana, O king, should first practise and perform them. The Brahmana, O king, that is desirous of emancipation, it is well known, is competent to adopt the Bhaikshya mode after having gone through the mode called Brahmacharya. Sleeping at that place (in the course of the
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wanderings) where evening overtakes him, without desire of bettering his situation, without a home, subsisting on whatever food is obtained (in charity), given to contemplation, practising self-restraint, with the senses under control, without desire, regarding all creatures equally, without enjoyments, without dislike to anything, the Brahmana possessed of learning, by adopting this mode of life, attains to absorption with the eternal Soul that knows no decay. The person leading the Garhasthya mode of life should, after studying the Vedas, accomplish all the religious acts laid down for him. He should beget children and enjoy pleasures and comforts. With careful attention he should accomplish all the duties of this mode of life that is applauded by ascetics and that is extremely difficult to go through (without transgressions). He should be satisfied with his own wedded wife and should never approach her except her season. He should observe the ordinances of the scriptures, should not be cunning and deceitful. He should be abstemious in diet, devoted to the gods, grateful, mild, destitute of cruelty, and forgiving. He should be of a tranquil heart, tractable and attentive in making offerings to the gods and the Pitris. He should always be hospitable to the Brahmanas. He should be without pride, and his charity should not be confined to any one sect. He should also be always devoted to the performance of the Vedic rites. In this connection, the illustrious and great Rishis cite a verse sung by Narayana himself, of grave import and endued with high ascetic merit. Listen to me as I repeat it.--'By truth, simplicity, worship of guests, acquisition of morality and profit, and enjoyment of one's own wedded wives, one should enjoy diverse kinds of happiness both here and hereafter.' The great Rishis have said that support of sons and wives, and study of the Vedas, form the duties of those that lead this high mode of life. That Brahmana who, always engaged in the performance of sacrifices, duly goes through this mode of life and properly discharges all its duties, obtains blessed rewards in heaven. Upon his death, the rewards desired by him became deathless. Indeed, these wait upon him for eternity like menials ever on the alert to execute the commands of their master. 1 Always attending to the Vedas, silently reciting the mantras obtained from his preceptor, worshipping all the deities, O Yudhishthira, dutifully waiting upon and serving his preceptor with his own body smeared with clay and filth, the person leading the Brahmacharya mode of life should always observe rigid vows and, with senses under control, should always pay attention to the instructions he has received. Reflecting on the Vedas and discharging all the duties (in respect of contemplation and overt acts), he should live, dutifully waiting upon his preceptor and always bowing unto him. Unengaged in the six kinds of work (such as officiating in the sacrifices of others), and never engaged with attachment to any kind of acts, never showing favour or disfavour to any one, doing good even unto his enemies, these, O sire, are the duties laid down for a Brahmacharin!'

 

 

 

Book 12
Chapter 62

 

 

 

1 [yudhisṭhira]
      śivān sukhān mahodarkān ahiṃsrāṁl lokasaṃmatān
      brūhi dharmān sukhopāyān madvidhānāṃ sukhāvahān
  2 brāhmaṇasyeha catvāra āśramā vihitāḥ prabho
      varṇās tān anuvartante trayo bharatasattama
  3 uktāni karmāṇi bahūni rājan; svargyāṇi rājanya parāyaṇāni
      nemāni dṛṣṭānta vidhau smṛtāni; kṣātre hi sarvaṃ vihitaṃ yathā vat
  4 kṣātrāṇi vaiśyāni ca sevamānaḥ; śaudrāṇi karmāṇi ca brāhmaṇaḥ san
      asmiṁl loke nindito mandacetāḥ; pare ca loke nirayaṃ prayāti
  5 yā saṃjñā vihitā loke dāse śuni vṛke paśau
      vikarmaṇi sthite vipre tāṃ saṃjñāṃ kuru pāṇḍava
  6 ṣaṭ karma saṃpravṛttasya āśrameṣu caturṣv api
      sarvadharmopapannasya saṃbhūtasya kṛtātmanaḥ
  7 brāhmaṇasya viśuddhasya tapasy abhiratasya ca
      nirāśiṣo vadānyasya lokā hy akṣarasaṃjñitāḥ
  8 yo yasmin kurute karma yādṛśaṃ yena yatra ca
      tādṛśaṃ tādṛśenaiva sa guṇaṃ pratipadyate
  9 vṛddhyā kṛṣivaṇiktvena jīva saṃjīvanena ca
      vettum arhasi rājendra svādhyāyagaṇitaṃ mahat
  10 kālasaṃcoditaḥ kālaḥ kālaparyāya niścitaḥ
     uttamādhamamadhyāni karmāṇi kurute 'vaśaḥ
 11 antavanti pradānāni purā śreyaḥ karāṇi ca
     svakarmanirato loko hy akṣaraḥ sarvato mukhaḥ

 

 

SECTION LXII

"Yudhishthira said, 'Tell his those duties in respect of persons like ourselves which are auspicious, productive of happiness in the future, benevolent, approved by all, pleasant, and agreeable.'
"Bhishma said, 'The four modes of life, O puissant one, have been laid down for the Brahmana. The other three orders do not adopt them, O best of the Bharatas! Many acts, O king, leading to heaven and especially fit for the kingly order, have already been declared. Those, however, cannot be referred to in reply to thy present query, for all of them have been duly laid down for such Kshatriyas as are not disinclined to pitilessness. The Brahmana who is addicted to the practices of Kshatriyas and Vaisyas and Sudras, incurs censure in this world as a person of wicked soul and goes to hell in the next world. Those names which are applied among men to slaves and dogs and wolves and (other) beasts, are applied, O son of Pandu, to the Brahmana who is engaged in pursuits that are improper for him. That Brahmana who, in all the four modes of life. is duly engaged in the six-fold acts (of regulating the breath, contemplation, etc.), who performs all his duties, who is not restless, who has his passions under control, whose heart is pure and who is ever engaged in penances, who has no desire of bettering his prospects, and who is charitable, has inexhaustible regions of bliss in the other world. Everyone derives his own nature from the nature of his acts, in respect of their circumstances, place, and means and motives. Thou shouldst, therefore, O king, regard the study of the Vedas, which is fraught with such high merit, to be equal with the exertion of kingly power, or the pursuits of agriculture, trade, and hunting. The world is set agoing by Time. Its operations are settled by the course of Time. Man does all his acts, good, bad, and indifferent, entirely influenced by Time. 1 Those amongst the good acts of a man's past life that exert the greatest influence on the next, are liable to be exhausted. Men, however, are always engaged in those acts to which their propensities lead. Those propensities, again, lead a living being to every direction.'" 2

 

Book 12
Chapter 63

 

 

 

1 jyā karṣaṇaṃ śatrunibarhaṇaṃ ca; kṛṣir vaṇijyā paśupālanaṃ ca
      śuśrūṣaṇaṃ cāpi tathārtha hetor; akāryam etat paramaṃ dvijasya
  2 sevyaṃ tu brahma ṣaṭ karma gṛhasthena manīṣiṇā
      kṛtakṛtyasya cāraṇye vāso viprasya śasyate
  3 rājapraiṣyaṃ kṛṣidhanaṃ jīvanaṃ ca vaṇijyayā
      kauṭilyaṃ kauṭaleyaṃ ca kusīdaṃ ca vivarjayet
  4 śūdro rājan bhavati brahma bandhur; duścāritryo yaś ca dharmād apetaḥ
      vṛṣalī patiḥ piśuno nartakaś ca; grāmapraiṣyo yaś ca bhaved vikarmā
  5 japan vedān ajapaṃś cāpi rājan; samaḥ śūdrair dāsavac cāpi bhojyaḥ
      ete sarve śūdra samā bhavanti; rājann etān varjayed devakṛtye
  6 nirmaryāde cāśane krūra vṛttau; hiṃsātmake tyaktadharmasvavṛtte
      havyaṃ kavyaṃ yāni cānyāni rājan; deyāny adeyāni bhavanti tasmin
  7 tasmād dharmo vihito brāhmaṇasya; damaḥ śaucaṃ cārjavaṃ cāpi rājan
      tathā viprasyāśramāḥ sarva eva; purā rājan brahmaṇā vai nisṛṣṭāḥ
  8 yaḥ syād dāntaḥ somapa ārya śīlaḥ; sānukrośaḥ sarvasaho nirāśīḥ
      ṛjur mṛdur anṛśaṃsaḥ kṣamāvān; sa vai vipro netaraḥ pāpakarmā
  9 śūdraṃ vaiśyaṃ rājaputraṃ ca rājaṁl; lokāḥ sarve saṃśritā dharmakāmāḥ
      tasmād varṇāñ jātidharmeṣu saktān; matvā viṣṇur necchati pāṇḍuputra
  10 loke cedaṃ sarvalokasya na syāc; cāturvarṇyaṃ vedavādāś ca na syuḥ
     sarvāś cejyāḥ sarvalokakriyāś ca; sadyaḥ sarve cāśramasthā na vai syuḥ
 11 yaś ca trayāṇāṃ varṇānām icched āśramasevanam
     kartum āśramadṛṣṭāṃś ca dharmāṃs tāñ śṛṇu pāṇḍava
 12 śuśrūṣā kṛtakṛtyasya kṛtasaṃtāna karmaṇaḥ
     abhyanujñāpya rājānaṃ śūdrasya jagatīpate
 13 alpāntaragatasyāpi daśa dharmagatasya vā
     āśramā vihitāḥ sarve varjayitvā nirāśiṣam
 14 bhaikṣa caryāṃ na tuprāhus tasya tad dharmacāriṇaḥ
     tathā vaiśyasya rājendra rājaputrasya caiṣa hi
 15 kṛtakṛtyo vayo 'tīto rājño kṛtapariśramaḥ
     vaiśyo gacched anujñātī nṛpeṇāśramamaṇḍalam
 16 vedān adhītya dharmeṇa rājaśāstrāṇi cānagha
     saṃtānādīni karmāṇi kṛtvā somaṃ niṣevya ca
 17 pālayitvā prajāḥ sarvā dharmeṇa vadatāṃ vara
     rājasūyāśvamedhādīn makhān anyāṃs tathaiva ca
 18 samānīya yathā pāṭhaṃ viprebhyo dattadakṣiṇaḥ
     saṃgrāme vijayaṃ prāpya tathālpaṃ yadi vā bahu
 19 sthāpayitvā prajā pālaṃ putraṃ rājye ca pāṇḍava
     anyagotraṃ praśastaṃ vā kṣatriyaṃ kṣatriyarṣabha
 20 arcayitvā pitṝn samyak pitṛyajñair yathāvidhi
     devān yajñair ṛṣīn vedair arcitvā caiva yatnataḥ
 21 antakāle ca saṃprāpte ya icched āśramāntaram
     ānupūrvyāśramān rājan gatvā siddhim avāpnuyāt
 22 rājarṣitvena rājendra bhaikṣa caryādhva sevayā
     apetagṛhadharmo 'pi carej jīvitakāmyayā
 23 na caitan naiṣṭhikaṃ karma trayāṇāṃ bharatarṣabha
     caturṇāṃ rājaśārdūla prāhur āśramavāsinām
 24 bahv āyattaṃ kṣatriyair mānavānāṃ; lokaśreṣṭhaṃ dharmam āsevamānaiḥ
     sarve dharmāḥ sopadharmās trayāṇāṃ; rājño dharmād iti vedāc chṛṇomi
 25 yathā rājan hastipade padāni; saṃlīyante sarvasattvodbhavāni
     evaṃ dharmān rājadharmeṣu sarvān; sarvāvasthaṃ saṃpralīnān nibodha
 26 alpāśrayān alpaphalān vadanti; dharmān anyān dharmavido manuṣyāḥ
     mahāśrayaṃ bahukalyāṇa rūpaṃ; kṣātraṃ dharmaṃ netaraṃ prāhur āryāḥ
 27 sarve dharmā rājadharmapradhānāḥ; sarve dharmāḥ pālyamānā bhavanti
     sarvatyāgo rājadharmeṣu rājaṃs; tyāge cāhur dharmam agryaṃ purāṇam
 28 majjet trayī daṇḍanītau hatāyāṃ; sarve dharmā na bhaveyur viruddhāḥ
     sarve dharmāś cāśramāṇāṃ gatāḥ syuḥ; kṣātre tyakte rājadharme purāṇe
 29 sarve tyāgā rājadharmeṣu dṛṣṭāḥ; sarvā dīkṣā rājadharmeṣu coktāḥ
     sarve yogā rājadharmeṣu coktāḥ; sarve lokā rājadharmān praviṣṭāḥ
 30 yathā jīvāḥ prakṛtau vadhyamānā; dharmāśritānām upapīḍanāya
     evaṃ dharmā rājadharmair viyuktāḥ; sarvāvasthaṃ nādriyante svadharmam

 

SECTION LXIII

"Bhishma said, 'Drawing the bow-string, destruction of foes, agriculture,
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trade, tending cattle, and serving others for wealth, these are improper for a Brahmana. An intelligent Brahmana, leading a domestic mode of life, should duly perform the six Vedic acts. The retirement of a Brahmana into the woods, after having duly discharged all the duties of the domestic mode of life, is applauded. A Brahmana should avoid service of the king, wealth obtained by agriculture, sustenance derived from trade, all kinds of crooked behaviour, companionship with any but his wedded wives, and usury. That wretched Brahmana who falls away from his duties and whose behaviour becomes wicked, becomes, O king, a Sudra. The Brahmana who weds a Sudra woman, who becomes vile in conduct or a dancer or a village servant or does other improper acts, becomes a Sudra. Whether he recites the Vedas or not, O king, if he does such improper acts, he becomes equal to a Sudra and on occasions of feeding he should be assigned a place amongst Sudras. Such Brahmanas become equal to Sudras, O king, and should be discarded on occasions of worshipping the Gods. 1 Whatever presents of food dedicated to the gods and the Pitris are made unto Brahmanas that have transgressed all restraints or become impure in behaviour or addicted to wicked pursuits and cruel acts or fallen away from their legitimate duties, confer no merit (on the giver). For this reason, O king, self-restraint and purity and simplicity have been laid down as the duties of a Brahmana. Besides these, O monarch, all the four modes, of life were laid down by Brahman For him. He that is self-restrained, has drunk the Soma in sacrifices, is of good behaviour, has compassion for all creatures and patience to bear everything, has no desire of bettering his position by acquisition of wealth, is frank and simple, mild, free from cruelty, and forgiving, is truly a Brahmana and not he that is sinful in acts. Men desirous of acquiring virtue, seek the assistance, O king, of Sudras and Vaisyas and Kshatriyas. If, therefore, the members of these (three) orders do not adopt peaceful duties (so as to be able to assist others in the acquisition of virtue), Vishnu, O son of Pandu, never extends his grace to them. If Vishnu be not pleased, the happiness of all men in heaven, the merit arising from the duties laid down for the four orders, the declarations of the Vedas, all kinds of sacrifices, and all other religious acts of men, and all the duties in respect of the several modes of life, become lost.
"'Listen now, O son of Pandu, to those duties that should be observed in the four modes of life. These should be known by the Kshatriya who desires the members of the three (other) orders (in his kingdom) to strictly adhere to the respective duties of those modes. For a Sudra who is desirous of hearing (Such scriptures as are not forbidden in his case), 2 who has accomplished his duties, who has begotten a son, between whom and the superior orders there is not Much difference in consequence of the purity of his conduct, all the modes of life have been laid down excepting the observance of universal peacefulness and self-restraint (which are not necessary for
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him). For a Sudra practising all these duties as also for a Vaisya, O king, and a Kshatriya, the Bhikshu mode of life has been laid down. Having discharged the duties of his order, and having also served the kin, a Vaisya of venerable years, with the king's permission, may betake himself to another mode of life. Having studied the Vedas duly and the treatises on the duties of kings, O sinless one, having begotten children and performed other acts of a like nature, having quaffed the Soma and ruled over and protected all his subjects righteously, O foremost of speakers, having performed the Rajasuya, the horse sacrifice, and other great sacrifices, having invited learned Brahmanas for reciting the scriptures and made presents unto them according to their desires, having obtained victories small or great in battle, having placed on his throne the son of his loins or some Kshatriya of good birth for the protection of subjects, having worshipped the Pitris by performing with due rites the sacrifices laid down for honouring them, having attentively worshipped the gods by performing sacrifices and the Rishis by studying the Vedas, the Kshatriya, who in old age desires another mode of life, may, O king, adopt it by leaving that one which immediately precedes it, and by that means he is sure to obtain (ascetic) success. A Kshatriya, for leading the life of a Rishi, O king, may adopt the Bhikshu mode of life; but he should never do so for the sake of enjoying the pleasures of the world. Having left the domestic mode of life, he may adopt the life of mendicancy by begging, what would barely support his life. A life of mendicancy is not obligatory upon the three orders (viz. Kshatriyas, Vaisyas. and Sudras), O giver of profuse presents! Inasmuch, however, as they can adopt it if they choose, this mode of life, therefore, is open to the four orders. Amongst men, the highest duties are those which are practised by Kshatriyas. The whole world is subject to the might of their arms. All the duties, principal and subordinate, of the three other orders, are dependent (for their observance) upon the duties of the Kshatriya. The Vedas have declared this. Know that as the footprints of all other animals are engulfed in those of the elephant, even so all the duties of the other orders, under every circumstance, are engulfed, in those of the Kshatriya. Men conversant with the scriptures say that the duties of the other three orders afford small relief or protection, and produce small rewards. The learned have said that the duties of the Kshatriya afford great relief and produce great rewards. All duties have kingly duties for their foremost. All the orders are protected by them. Every kind of renunciation occurs in kingly duties, O monarch, and renunciation has been said to be in eternal virtue and the foremost of all. 1 If the science of chastisement disappears, the Vedas will disappear. All those scriptures also that inculcate the duties of men become lost. Indeed, if these ancient duties belonging to the Kshatriyas be abandoned, all the duties in respect of all the modes of life, become lost. All kinds of renunciation are seen in
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kingly duties: all kinds or initiation occur in them; all kinds of learning are connected with them; and all kinds of worldly behaviour enter into them. As animals, if slaughtered by the vulgar, become the means of destroying the virtue and the religious acts of the slaughterers, even so all other duties, if deprived of the protection given by kingly duties, become liable to attack and destruction, and men, full of anxiety, disregard the practices laid down for them.'"

Footnotes

136:1 i.e., Their services as priests should not be taken.
136:2 Although I adopt Nilakantha's explanation of Susrushu here, yet I think that word may be taken here, as elsewhere, to have been used in the sense of one doing (menial) service.
137:1 The king is entitled to a sixth of the merits acquired by his subjects. The total merit, therefore, of the king, arising from renunciation, is very great. Besides, the merit of every kind of renunciation belongs to him in that way.

 

 

Book 12
Chapter 64

 

 

 

 

1 cāturāśramya dharmāś ca jātidharmāś ca pāṇḍava
      lokapālottarāś caiva kṣātre dharme vyavasthitāḥ
  2 sarvāṇy etāni dharmāṇi kṣātre bharatasattama
      nirāśiṣo jīvaloke kṣātre dharme vyavasthitāḥ
  3 apratyakṣaṃ bahu dvāraṃ dharmam āśramavāsinām
      prarūpayanti tadbhāvam āgamair eva śāśvatam
  4 apare vacanaiḥ puṇyair vādino lokaniścayam
      aniścaya jñā dharmāṇām adṛṣṭānte pare ratāḥ
  5 pratyakṣasukhabhūyiṣṭham ātmasākṣikam acchalam
      sarvalokahitaṃ dharmaṃ kṣatriyeṣu pratiṣṭhitam
  6 dharmāśramavyavasināṃ brāhmaṇānāṃ yudhiṣṭhira
      yathā trayāṇāṃ varṇānāṃ saṃkhyātopaśrutiḥ purā
      rājadharmeṣv anupamā lokyā sucaritair iha
  7 udāhṛtaṃ te rājendra yathā viṣṇuṃ mahaujasam
      sarvabhūteśvaraṃ devaṃ prabhuṃ nārāyaṇaṃ purā
      jagmuḥ subahavaḥ śūrā rājāno daṇḍanītaye
  8 ekaikam ātmanaḥ karma tulayitvāśrame purā
      rājānaḥ paryupātiṣṭhan dṛṣṭānta vacane sthitāḥ
  9 sādhyā devā vasavaś cāśvinau ca; rudrāś ca viśve marutāṃ gaṇāś ca
      sṛṣṭāḥ purā ādidevena devā; kṣātre dharme vartayante ca siddhāḥ
  10 atra te vartayiṣyāmi dharmam arthaviniścayam
     nirmaryāde vartamāne dānavaikāyane kṛte
     babhūva rājā rājendra māndhātā nāma vīryavān
 11 purā vasu matī pālo yajñaṃ cakre didṛkṣayā
     anādimadhyanidhanaṃ devaṃ nārāyaṇaṃ prati
 12 sa rājā rājaśārdūla māndhātā parameṣṭhinaḥ
     jagrāha śirasā pādau yajñe viṣṇor mahātmanaḥ
 13 darśayām āsa taṃ viṣṇū rūpam āsthāya vāsavam
     sa pārthivair vṛtaḥ sadbhir arcayām āsa taṃ prabhum
 14 tasya pārthiva saṃghasya tasya caiva mahātmanaḥ
     saṃvādo 'yaṃ mahān āsīd viṣṇuṃ prati mahādyute
 15 kim iṣyate dharmabhṛtāṃ variṣṭha; yad draṣṭukāmo 'si tam aprameyam
     ananta māyāmita sattvavīryaṃ; nārāyaṇaṃ hy ādidevaṃ purāṇam
 16 nāsau devo viśvarūpo mayāpi; śakyo draṣṭuṃ brahmaṇā vāpi sākṣāt
     ye 'nye kāmās tava rājan hṛdi sthā; dāsyāmi tāṃs tvaṃ hi martyeṣu rājā
 17 satye sthito dharmaparo jitendriyaḥ; śūro dṛḍhaṃ prītirataḥ surāṇām
     buddhyā bhaktyā cottamaśraddhayā ca; tatas te 'haṃ dadmi varaṃ yatheṣṭam
 18 asaṃśayaṃ bhagavann ādidevaṃ; drakṣyāmy ahaṃ śirasāhaṃ prasādya
     tyaktvā bhogān dharmakāmo hy araṇyam; icche gantuṃ satpathaṃ lokajuṣṭam
 19 kṣātrād dharmād vipulād aprameyāl; lokāḥ prāptāḥ sthāpitaṃ svaṃ yaśaś ca
     dharmo yo 'sāv ādidevāt pravṛtto; lokajyeṣṭhas taṃ na jānāmi kartum
 20 asainiko 'dharmaparaś carethāḥ; parāṃ gatiṃ lapsyase cāpramattaḥ
     kṣātro dharmo hy ādidevāt pravṛttaḥ; paścād anye śeṣabhūtāś ca dharmāḥ
 21 śeṣāḥ sṛṣṭā hy antavanto hy anantāḥ; suprasthānāḥ kṣatradharmāviśiṣṭāḥ
     asmin dharme sarvadharmāḥ praviṣṭās; tasmād dharmaṃ śreṣṭham imaṃ vadanti
 22 karmaṇā vai purā devā ṛṣayaś cāmitaujasaḥ
     trātāḥ sarve pramathyārīn kṣatradharmeṇa viṣṇunā
 23 yadi hy asau bhagavān nānahiṣyad; ripūn sarvān vasu mān aprameyaḥ
     na brāhmaṇā na ca lokādi kartā; na sad dharmā nādi dharmā bhaveyuḥ
 24 imām urvīṃ na jayed vikrameṇa; deva śreṣṭho 'sau purā ced ameyaḥ
     cāturvarṇyaṃ cāturāśramya dharmāḥ; sarve na syur brahmaṇo vai vināśāt
 25 dṛṣṭā dharmāḥ śatadhā śāśvatena; kṣātreṇa dharmeṇa punaḥ pravṛttāḥ
     yuge yuge hy ādi dharmāḥ pravṛttā; lokajyeṣṭhaṃ kṣatradharmaṃ vadanti
 26 ātmatyāgaḥ sarvabhūtānukampā; lokajñānaṃ mokṣaṇaṃ pālanaṃ ca
     viṣaṇṇānāṃ mokṣaṇaṃ pīḍitānāṃ; kṣātre dharme vidyate pārthivānām
 27 nirmaryādāḥ kāmamanyupravṛttā; bhītā rājño nādhigacchanti pāpam
     śiṣṭāś cānye sarvadharmopapannāḥ; sādhv ācārāḥ sādhu dharmaṃ caranti
 28 putra vat paripālyāni liṅgadharmeṇa pārthivaiḥ
     loke bhūtāni sarvāṇi vicaranti na saṃśayaḥ
 29 sarvadharmaparaṃ kṣatraṃ lokajyeṣṭhaṃ sanātanam
     śaśvad akṣaraparyantam akṣaraṃ sarvato mukham

 

SECTION LXIV

"Bhishma said, 'The duties in respect of all the four modes of life, those of yatis, O son of Pandu, and the customs relating to the conduct of men in general, are all included in kingly duties. All these acts, O chief of the Bharatas, occur in Kshatriya duties. If the functions of royalty are disturbed, all creatures are overtaken by evil. The duties of men are not obvious. They have, again, many outlets. 1 Led by many (false) systems, their eternal nature is sometimes offended against. Others who pin their faith to the conclusions arrived at by men, without really knowing anything about the truths of duties (as declared in the scriptures), find themselves at last landed and confounded on faiths whose ultimate ends are unknown. The duties imposed upon Kshatriyas are plain, productive of great happiness, evident in respect of their results, free from deceit, and beneficial to the whole world. As the duties of the three orders, as also of Brahmanas and of those that have retired from the world, O Yudhishthira, have before this been said to be all included within those of that sacred mode of life (called Garhasthya), even so, the whole world, with all good actions, are subject to kingly duties. I have told thee, O monarch, how many brave kings had, in days of old, repaired to that lord of all creatures, viz., the divine and puissant Vishnu of great prowess, for resolving their doubts about the science of chastisement. Those kings, mindful of the declarations of the scriptures enforced by examples, waited in days of old upon Narayana, after having weighed each of their acts against the duties of each of the modes of life. 2 Those deities, viz., the Sadhyas, the Vasus, the Aswins, the Rudras, the Viswas, the Maruts, and the Siddhas, created in days of old by the first of gods, are all observant of Kshatriya duties. I shall now recite to thee a history fraught with the conclusions of both morality and profit. In days of old when the Danavas had multiplied and swept away all barriers and distinctions 3 the powerful Mandhatri, O monarch, became
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king. That ruler of the earth, viz., king Mandhatri, performed a great sacrifice from desire of beholding the puissant Narayana, that god of gods, without beginning, middle, and end. In that sacrifice he worshipped with humility the great Vishnu. 1 The Supreme Lord, assuming the form of Indra, showed himself unto him. Accompanied by many good kings he offered his adorations to that puissant deity. The high discourse took place between that lion among kings and that illustrious god in the form of Indra, touching Vishnu of great effulgence.'
"Indra said, 'What is your object, O foremost of virtuous persons, in thus seeking to behold that Ancient and First of gods, viz., Narayana, of inconceivable energy, and infinite illusions? Neither myself, nor Brahman himself, can obtain a sight of that god of universal form. I shall grant thee what other objects may be in thy heart, for thou art the foremost of mortals. Thy soul abides in peace; thou art devoted to righteousness; thou hast thy senses under control; and thou art possessed of heroism. Thou seekest unflinchingly to do what is agreeable to the gods. For the sake also of thy intelligence, devotion, and high faith, I shall grant thee whatsoever boons may be desired by thee.'
"Mandhatri said, I bend my head for gratifying thee. Without doubt, however, I desire to see the first of gods. O divine Lord! Casting off all (earthly) desires, I wish to earn religious merit, and to lead the foremost mode of life, that path of the good, highly regarded by all. By exercising the high duties of a Kshatriya, I have earned many regions of inexhaustible merit in the other world, and I have also, through those duties, spread my fame. I do not, however, know how to discharge those duties, the foremost in the world, that have flowed from the first of gods.'
"Indra said, 'They that are not kings, however observant they may be of their duties, cannot easily attain the highest rewards of duty. Kingly duties first flowed from the original god. Other duties flowed afterwards from his body. Infinite were the other duties, with those of the Vanaprastha mode of life, that were created afterwards. The fruits of all those are exhaustible. Kingly duties, however, are distinguished above them. In them are included all other duties. For this reason Kshatriya duties are said to be the foremost of all. In days of old, Vishnu, by acting according to Kshatriya duties, forcibly suppressed and destroyed his foes and thereby afforded relief to the gods and the Rishis of immeasurable energy. If the divine Vishnu of inconceivable energy had not slain all his foes among the Asuras, then the Brahmanas, and (Brahman) the Creator of the worlds and Kshatriya duties, and the duties that first flowed from the Supreme deity, would all have been destroyed. If that first and foremost of gods had not, by putting forth his prowess, subjugated the earth with all her Asuras, then all the duties, of the four orders and all the duties in respect of the four modes of life would all have been destroyed in consequence of the destruction of Brahmanas. The eternal
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duties (of men) had all suffered destruction. It was by the exercise of Kshatriya duties that they were revived. 1 In every Yuga, the duties of Brahmanas in respect of attaining to Brahma first set in. These, however, are all protected by kingly duties. The latter, on this account, are regarded as the foremost. Casting away life in battle, compassion for all creatures, knowledge of the affairs of the world, protection of men, rescuing them from danger, relieving the distressed and the oppressed, all these occur among Kshatriya duties practised by Kings. Persons that do not regard wholesome restraints and that are governed by lust and wrath, do not commit overt acts of sin from fear of kings. Others that are docile and of righteous behaviour succeed, in consequence of the same influence, in performing all their duties. For this reason Kshatriya duties are regarded to be righteous. Without doubt, all creatures live happily in the world, protected by kings exercising Kshatriya duties like children protected by their parents. Kshatriya duties are the foremost of all duties. Those eternal duties, regarded as the first in the world, embrace the protection of every creature. Themselves eternal, they lead to eternal emancipation.'"

Footnotes

138:1 i.e., for ascertaining whether kingly duties are superior to those laid down for the several modes of life.
138:2 Probably, in the sense of there being exceptions and limitations in respect to them.
138:3 i.e., 'spread confusion on earth.'
139:1 The sense seems to be that having failed, after such comparison, to resolve their doubts, they waited upon Vishnu.
140:1 The Bengal reading satwatah seems to be an error. The Bombay text has saswatah.

 

 

Book 12
Chapter 65

 

 1 evaṃ vīryaḥ sarvadharmopapannaḥ; kṣātraḥ śreṣṭhaḥ sarvadharmeṣu dharmaḥ
      pālyo yuṣmābhir lokasiṃhair udārair; viparyaye syād abhāvaḥ prajānām
  2 bhuvaḥ saṃskāraṃ rājasaṃskārayogam; abhaikṣa caryāṃ pālanaṃ ca prajānām
      vidyād rājā sarvabhūtānukampāṃ; dehatyāgaṃ cāhave dharmam agryam
  3 tyāgaṃ śreṣṭhaṃ munayo vai vadanti; sarvaśreṣṭho yaḥ śarīraṃ tyajeta
      nityaṃ tyaktaṃ rājadharmeṣu sarvaṃ; pratyakṣaṃ te bhūmipālāḥ sadaite
  4 bahuśrutyā guruśuśrūṣayā vā; parasya vā saṃhananād vadanti
      nityaṃ dharmaṃ kṣatriyo brahmacārī; cared eko hy āśramaṃ dharmakāmaḥ
  5 sāmānyārthe vyavahāre pravṛtte; priyāpriye varjayann eva yatnāt
      cāturvarṇyasthāpanāt pālanāc ca; tais tair yogair niyamair aurasaiś ca
  6 sarvodyogair āśramaṃ dharmam āhuḥ; kṣātraṃ jyeṣṭhaṃ sarvadharmopapannam
      svaṃ svaṃ dharmaṃ ye na caranti varṇās; tāṃs tān dharmān ayathā vad vadanti
  7 nirmaryāde nityam arthe vinaṣṭān; āhus tān vai paśubhūtān manuṣyān
      yathā nītiṃ gamayaty arthalobhāc; chreyāṃs tasmād āśramaḥ kṣatradharmaḥ
  8 traividyānāṃ yā gatir brāhmaṇānāṃ; yaś caivokto 'thāśramo brāhmaṇānām
      etat karma brāhmaṇasyāhur agryam; anyat kurvañ śūdra vac chastra vadhyaḥ
  9 cāturāśramya dharmāś ca veda dharmāś ca pārthiva
      brāhmaṇenānugantavyā nānyo vidyāt kathaṃ cana
  10 anyathā vartamānasya na sā vṛttiḥ prakalpyate
     karmaṇā vyajyate dharmo yathaiva śvā tathaiva saḥ
 11 yo vikarma sthito vipro na sa san mānam arhati
     karmasv anupayuñjānam aviśvāsyaṃ hi taṃ viduḥ
 12 ete dharmāḥ sarvavarṇāś ca vīrair; utkraṣṭavyāḥ kṣatriyair eṣa dharmaḥ
     tasmāj jyeṣṭhā rājadharmā na cānye; vīryajyeṣṭhā vīradharmā matā ye
 13 yavanāḥ kirātā gāndhārāś cīnāḥ śabara barbarāḥ
     śakās tuṣārāḥ kahvāś ca pahlavāś cāndhra madrakāḥ
 14 oḍrāḥ pulindā ramaṭhāḥ kācā mlecchāś ca sarvaśaḥ
     brahmakṣatraprasūtāś ca vaiśyāḥ śūdrāś ca mānavāḥ
 15 kathaṃ dharmaṃ careyus te sarve viṣayavāsinaḥ
     madvidhaiś ca kathaṃ sthāpyāḥ sarve te dasyu jīvinaḥ
 16 etad icchāmy ahaṃ śrotuṃ bhagavaṃs tad bravīhi me
     tvaṃ bandhubhūto hy asmākaṃ kṣatriyāṇāṃ sureśvara
 17 mātāpitryor hi kartavyā śuśrūṣā sarvadasyubhiḥ
     ācārya guruśuśrūṣā tathaivāśramavāsinām
 18 bhūmipālānāṃ ca śuśrūṣā kartavyā sarvadasyubhiḥ
     veda dharmakriyāś caiva teṣāṃ dharmo vidhīyate
 19 pitṛyajñās tathā kūpāḥ prapāś ca śayanāni ca
     dānāni ca yathākālaṃ dvijeṣu dadyur eva te
 20 ahiṃsā satyam akrodho vṛtti dāyānupālanam
     bharaṇaṃ putradārāṇāṃ śaucam adroha eva ca
 21 dakṣiṇā sarvayajñānāṃ dātavyā bhūtim icchatā
     pākayajñā mahārhāś ca kartavyāḥ sarvadasyubhiḥ
 22 etāny evaṃ prakārāṇi vihitāni purānagha
     sarvalokasya karmāṇi kartavyānīha pārthiva
 23 dṛśyante mānavā loke sarvavarṇeṣu dasyavaḥ
     liṅgāntare vartamānā āśrameṣu caturṣv api
 24 vinaṣṭāyāṃ daṇḍanītau rājadharme nirākṛte
     saṃpramuhyanti bhūtāni rājadaurātmyato nṛpa
 25 asaṃkhyātā bhaviṣyanti bhikṣavo liṅginas tathā
     āśramāṇāṃ vikalpāś ca nivṛtte 'smin kṛte yuge
 26 aśṛṇvānāḥ purāṇānāṃ dharmāṇāṃ pravarā gatīḥ
     utpathaṃ pratipatsyante kāmamanyusamīritāḥ
 27 yadā nivartyate pāpo daṇḍanītyā mahātmabhiḥ
     tadā dharmo na calate sad bhūtaḥ śāśvataḥ paraḥ
 28 paralokaguruṃ caiva rājānaṃ yo 'vamanyate
     na tasya dattaṃ na hutaṃ na śrāddhaṃ phalati kva cit
 29 mānuṣāṇām adhipatiṃ devabhūtaṃ sanātanam
     devāś ca bahu manyante dharmakāmaṃ nareśvaram
 30 prajāpatir hi bhagavān yaḥ sarvam asṛjaj jagat
     sa pravṛtti nivṛttyarthaṃ dharmāṇāṃ kṣatram icchati
 31 pravṛttasya hi dharmasya buddhyā yaḥ smarate gatim
     sa me mānyaś ca pūjyaś ca tatra kṣatraṃ pratiṣṭhitam
 32 evam uktvā sa bhagavān marudgaṇavṛtaḥ prabhuḥ
     jagāma bhavanaṃ viṣṇur akṣaraṃ paramaṃ padam
 33 evaṃ pravartite dharme purā sucarite 'nagha
     kaḥ kṣatram avamanyeta cetanā vān bahuśrutaḥ
 34 anyāyena pravṛttāni nivṛttāni tathaiva ca
     antarā vilayaṃ yānti yathā pathi vicakṣuṣaḥ
 35 ādau pravartite cakre tathaivādi parāyaṇe
     vartasva puruṣavyāghra saṃvijānāmi te 'nagha

 

SECTION LXV

"Indra said, 'Kshatriya duties, O king, which are possessed of such energy, which include in their exercise all other duties, and which are the foremost of all duties, should be observed by persons that are, like thee, so high-souled and so employed in seeking the good of the world. If those duties are not properly discharged, all creatures would be overtaken by ruin. The kings possessed of compassion for all creatures, should regard these to be the foremost of his duties, reclaiming the land for cultivation and fertilizing it, performance of great sacrifices for cleansing himself, a disregard for begging, and protection of subjects. Abandonment (gift) is said by the sages to be the foremost of virtues. Of all kinds of abandonment, again, that of the body in battle, is the foremost. Thou hast seen with thy eyes how the rulers of the earth, ever observant of Kshatriya duties, having duly waited upon their preceptors and acquired great learning, at last cast off their bodies, engaged in battle with one another. The Kshatriya, desirous of acquiring religious merit, should, after having gone through the Brahmacharya mode, should lead a life of domesticity which is always meritorious. In adjudicating upon ordinary questions of right (between his subjects), he should be thoroughly impartial. For causing all the orders to be observant of their respective duties, for the protection they afford to all, for the diverse contrivances and means and the prowess and exertion (with which they seek the accomplishment of their
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objects). Kshatriya duties, which include all other duties within their scope, are said to be the foremost. The other orders are able to observe their respective duties in consequence of kingly duties. For this reason the former are said to be dependent upon the latter in respect of the merit they produce. 1 Those men who disregard all wholesome restraints and who are too much attached to the pursuit of worldly objects are said to be of the nature of brutes. They are compelled to act with justice by the exercise of kingly duties. Those duties, therefore, are said to be the foremost of all. That course of conduct which has been prescribed for Brahmanas who follow the three Vedas, and those modes of life that have been laid down for Brahmanas, should, before everything else, be observed by every Brahmana. If a Brahmana acts otherwise, he should be punished like a Sudra. The duties of the four modes of life and the ritual prescribed in the Vedas, O king, should ever be followed by a Brahmana. Know that he has no other duties. For a Brahmana acting otherwise, a Kshatriya should not make any arrangement for sustenance. His religious merit grows in consequence of his acts. A Brahmana, indeed, is like Dharma's self. That Brahmana who is employed in acts that are not laid down for him, deserves no respect. If not engaged in his proper acts, he should not be trusted. These are the duties that appertain to the several orders. Kshatriyas should take care of them so that their observance may be improved. Even these are the duties of Kshatriyas. For these reasons also, kingly duties and no other, are the foremost of all. They are, as I believe, the duties of heroes, and they that are heroes are foremost in practising them.'
"Mandhatri said, 'What duties should be performed by the Yavanas, the Kiratas, the Gandharvas, the Chinas, the Savaras, the Barbaras, the Sakas, the Tusharas, the Kankas, the Pathavas, the Andhras, the Madrakas, the Paundras, the Pulindas, the Ramathas, the Kamvojas, the several castes that have sprung Lip from Brahmanas and Kshatriyas, the Vaisyas, and the Sudras, that reside in the dominions of (Arya) kings? What are those duties again to the observance of which kings like ourselves should force those tribes that subsist by robbery? I desire to hear all this. O illustrious god, instruct me. O chief of all the deities, thou art the friend of us Kshatriyas.'
"Indra said, 'All the robber tribes should serve their mothers and fathers, their preceptors and other seniors, and recluses living in the woods. All the robber tribes should also serve their kings. The duties and rites inculcated in the Vedas should also be followed by them. They should perform sacrifices in honour of the Pitris, dig wells, (and dedicate them to universal service), give water to thirsty travellers, give away beds and make other seasonable presents unto Brahmanas. Abstention from injury, truth, suppression of wrath, supporting Brahmanas and kinsmen by giving them their dues, maintenance of wives and children, purity, peacefulness, making presents to Brahmanas at sacrifices of every kind, are duties that should be practised by every person of this class who desire his own prosperity. Such a person should also perform all kinds of Paka-yajnas with costly presents of food and wealth. These and
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similar duties, O sinless one, were laid down in olden days for persons of this class. All these acts which have been laid down for all others should be done by persons of also the robber class, O king.'
"Mandhatri said, 'In the world of men, such wicked men may be seen living in disguise among all the four orders and in all the four modes of life.'
"Indra said, 'Upon the disappearance of kingly duties and of the science of chastisement, all creatures became exceedingly afflicted, O sinless one, in consequence of the tyranny of kings. After the expiry of this the Krita age, a confusion will set in, regarding the different modes of life, and innumerable Bhikshus will appear with sectarian marks of different kinds. Disregarding the Puranas and the high truths of religion, men, urged by lust and wrath, will deviate into Wrong paths. When sinful men are rest rained (from wicked acts) by high-souled persons with the aid of the science of chastisement, then religion, which is superior to everything and eternal, and which is the source of everything good, becomes firmly established. The gifts, and libations, and offerings to the Pitris of the man that disregards the king who is superior to every one, become fruitless. The very gods do not disregard a virtuous king who is truly an eternal god. The divine Lord of all creatures, having created the universe, intended the Kshatriya to rule men regarding their inclinations and disinclinations in respect of duties. I respect and worship that person who, aided by his understanding, watches the course of the duties performed by men. Upon such supervision rest Kshatriya duties.'
"Bhishma continued, 'Having said these words, the divine and puissant Narayana in the form of Indra, accompanied by the Maruts, repaired to his eternal abode of inexhaustible felicity. When, O sinless one, duties as practised by the good had such a course in days of old, what man of cleansed soul and learning is there that would disregard the Kshatriya? Like blind men lost on the way, creatures acting and abstaining unrighteously meet with destruction. O tiger among men, do thou adhere to that circle (of duties) that was first set agoing and to which the ancients had recourse. I know, O sinless one, that thou art quite competent to do this.'

 

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