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राजधर्मानुशासनपर्वन् (rAjadharmAnuzAsanaparvan)

 
Mahabharata
English
[Rājadharmānuśāsanaparvan(ºva)] (“the section containing the teaching of the duties of kings, ” the 88th of the minor parvans of Mhbhr.
cf. Rājadharmānuśāsana). § 621: After the completion of the water rites by the Pāṇḍavas, etc. (), many Brahmarshis, etc. (), came to Yudhishṭhira. Nārada congratulated Yudhishṭhira upon his success. Yudhishṭhira lamented the loss of his kinsmen ()
Yudhishthira at the match of dice had wondered seeing that Karṇa's feet resembled the feet of Kuntī
he inquired of Nārada, why the earth had swallowed up the wheels of Karṇa's chariot (XII,
1). Nārada recited to Yudhishṭhira the story of Kaṛna's pupilage with Droṇa and Rāma (among G., Rā., Y., and D.) and the curse called down upon him by a brahman whose cow Karṇa had inadvertently slain () (XII, 2)
then the story of Karṇa's extraordinary powers of endurance, in consequence of which his real caste became known to Rāma (who had taught him the Brāhma weapon), who thereupon cursed him for his deceit
the worm Alarka was an Asura named Daṃśa, who in the Kṛta age had ravished the spouse of Bhṛgu and been cursed by him, until he should be liberated by Paraśu-Rāma. Karṇa, arriving before Duryodhana, told him: “I have mastered every weapon” (XII, 3). Nārada said: “To a self-choice at Rājapura, the capital of the Kāliṅga king Citrāṅgada Duryodhana (with Karṇa), Śiśupāla, etc. (), repaired
the maiden (who was accompanied by her nurse and a guard of eunuchs) passed by Duryodhana, who then (relying upon Bhīshma and Droṇa) took her up on his chariot and abducted her by force. Karṇa, riding on his chariot, proceeded in Duryodhana's rear. The kings pursued Karṇa and Duryodhana
but Karṇa made them all turn away, and Duryodhana reached Hāstinapura with the maiden” (XII, 4). Nārada said: “The Māgadha king Jarāsandha challenged Karṇa to a single combat
at last they fought with bare arms, and Karṇa was about to sever the two portions of Jarāsandha's body that had been united together by Jarā
then Jarāsandha gave up all desire of hostility and gave unto Karṇa the town Mālinī (i.e. Campā). From that time he ruled over Campā and the Aṅgas agreeably to the wishes of Duryodhana.” Allusions to XII, 2, 3, etc. () (XII, 5). D.-ṛ. Nārada became silent
Yudhishṭhira grieved
Kuntī comforted Yudhishṭhira by telling him that neither she nor Sūrya could dissuade Karṇa from fighting the Pāṇḍavas (XII, 6). Yudhishṭhira's lament () before Arjuna
he wished to renounce the sovereignty (XII, 7). Arjuna addressed Yudhishṭhira, justifying war and approving of the acquisition of wealth, quoting Nahusha (who cried fie on the state of poverty, in which he had done many wicked acts, and which is for recluses and Ṛ.), and citing the conduct of the gods and Dā., which is sanctioned by the Vedas
“this earth formerly belonged to king Dilīpa, etc. ()
she now belongs to thee
a great sacrifice awaits thee
if thou dost not perform this sacrifice, the sins of this kingdom shall all be thine
those subjects whose king performs a horse-sacrifice…all become pure, ” as shown by the example of Mahādeva (Śiva (b))
“this is the great path called Dāśaratha (affording place for ten waggons, i.e. the sacrifice [Nīl.])” (XII, 8). Unmoved by Arjuna's words, Yudhishṭhira desired to lead the life of a religious recluse (XII, 9). Bhīma's address to Yudhishṭhira commending sovereignty (XII, 10).--§ 622: Arjuna recited the story of the discourse between Śakra (in the shape of a golden bird) and certain youths (Ṛ.) desirous of leading a forest life (XII, 11). --§ 623: Nakula addressed Yudhishṭhira, blaming renunciation and commending the life of a householder (XII, 12). Sahadeva recommended to Yudhishṭhira a life of action with the soul free from attachments (XII, 13). Draupadī reminded Yudhishṭhira of his former counsels () (XII, 14). Arjuna praised him who wields the rod of chastisement
“Indra, by the slaughter of Vṛtra, became the great Indra
those among the gods that are given to slaughtering others are adored much more by men
Rudra, etc. () are all slaughterers
all people bend to these gods, but not to Brahmán or Dhātṛ or Pūshan at any time, except a few men of noble disposition” (XII, 15). Bhīma's second address to Yudhishṭhira (), urging him to subdue his grief (XII, 16). Yudhishṭhira exposed the folly of earthly enjoyments quoting Janaka (observant of the religion of moksha): “my treasures are immense
yet I possess nothing
if again the whole of Mithilā were burnt, nothing of mine will be burnt” (XII, 17).--§ 624: Arjuna recited the story of the discourse between the Videha king Janaka (who had shaved his head) and his queen (the princess of Kośala), in which the latter explained the claims of a life of poverty and renunciation (XII, 18).--§ 625: Yudhishṭhira's reply to Arjuna on the vanity of wealth (XII, 19). --§ 626: Devasthāna pointed out to Yudhishṭhira that the period had not come when he could retire into the woods () (XII, 20), and recommended the assumption of sovereignty with his soul freed from attachment, quoting a discourse which Bṛhaspati delivered to Indra
the Ṛ., etc., adopt the religion of Exertion (not Emancipation), and attain to heaven through their acts (XII, 21).--§ 627: Arjuna justified before Yudhishṭhira the slaughter of foes in battle: “Indra, himself, though a brahman, became a kshatriya in his acts, and battled with his sinful kinsfolk 810 times” (XII, 22).--§ 628: Vyāsa dissuaded Yudhishṭhira from a life of retirement and commended a life of domesticity, quoting a verse of Bṛhaspati (“like a snake devouring mice, the Earth devours a king that is inclined to peace and a brahman that is exceedingly attached to domesticity”), and reciting the story of R.-ṛ. Sudyumna: the brothers Śaṅkha and Likhita dwelled in two separate dwellings on the banks of Bāhudā
once, when Śaṅkha had gone out, Likhita came to his asylum and ate many ripe fruits. Śaṅkha told him to confess to the king and ask him to inflict on him the punishment of a thief. King Sudyumna would pardon him
but Likhita would not
Sudyumna then caused his hands to be cut off
Likhita, having asked pardon of Śaṅkha, was told by him to gratify D., Ṛ., and P. at Bāhudā, upon which two hands grew out. Śaṅkha said that he was not his chastiser, “but the king has been himself purified, as also thyself, along with P.” That king became eminent by this act and obtained the highest success (XII, 23). Vyāsa exhorted Yudhishṭhira to grant the wishes of his brothers, perform sacrifices, and imitate the great monarchs of old, especially Hayagrīva (b) (XII, 24).--§ 629: Hearing the words of Vyāsa and seeing Arjuna angry, Yudhishṭhira declared to Vyāsa that earthly rule could give him no delight. Vyāsa answered, pointing out the virtues of Time, quoting “the old story recited by king Senajit in grief”. “Engaging in battle has been said to be the sacrifice for a king
a due observance of the science of chastisement is his yoga
and the gift of wealth in sacrifices in the shape of dakshiṇā is his renunciation
all this should be regarded as acts that sanctify him” (XII, 25).--§ 630: Yudhishṭhira's reply to Arjuna recommending a life of yoga and austerities
this is the practice of R., regarded by D. as brahmans
this is the opinion of the Vaikhānasas
the Ajāḥ, etc. () have all gone to heaven by means of Vedic study
by performing the acts indicated in the Vedas, battle, sacrifices, study of the Vedas, restrainment of passion, one goes to heaven by the southern path of the Sun
the northern path is travelled by those devoted to yoga, and is much applauded by those conversant with the Purāṇas
“one acquires heaven through contentment, ” citing the discourse of Yayāti of old (XII, 26). Yudhishṭhira censured himself for his cupidity and for the slaughter he caused of his kinsmen ()
Bhīshma had, by the energy of his weapons, burnt Ugrāyudha, etc.
Vyāsa comforted Yudhishṭhira by explaining the action of Destiny, and exhorted him to work (XII, 27).--§ 631: Vyāsa recited “the old story, that is known by the name of Aśman's discourse”: the Videha king Janaka, filled with sorrow, questioned the wise brahman Aśman as to how a man should behave upon occasions of the accession and the destruction of both kinsmen and wealth. Aśman said that Destiny and Time are inevitable
“no person can see either heaven or hell
the scriptures, however, are the eyes of the virtuous
frame thy conduct according to the scriptures.” Janaka became freed from grief
“enjoy the earth, O son of Kuntī!” (XII, 28).--§ 632: Arjuna asked Kṛshṇa (who from his earliest years was dearer to Yudhishṭhira than even Arjuna himself) to dispel Yudhishṭhira's grief. Kṛshṇa asked Yudhishṭhira not to grieve for men who died heroically in battle in the observance of kshatriya duties, quoting the Shoḍaśarājopākhyāna (b), i.e. the old discourse of Nārada before Sṛñjaya when the latter was deeply afflicted with grief on account of the death of his son. Sṛñjaya was freed from grief, and Nārada gave back to him his son Suvarṇashṭhīvin, whom Parvata had given him, and who had been bereft of life
that child should live 1, 000 years (XII, 29).--§ 633: Requested by Yudhishṭhira, Kṛshṇa told Nārada-Parvatopākhyāna (b) (XII, 30).--§ 634: Thereafter Nārada told Suvarṇasṭhīvisambhavopākhyāna (b) (XII, 31).--§ 635: Vyāsa exhorted Yudhishṭhira to shake off his grief and assume the reins of sovereignty. Yudhishṭhira feared that the guilt of slaughter had stained him
Vyāsa repeated his observations on Destiny (XII, 32)
as Yudhishṭhira still was remorseful (), Vyāsa repeated his observations on Time, and pointed to expiatory rites, illustrating the case by the war of 32, 000 years, by which the gods, having slain Dai., gained possession of heaven, and slew 88, 000 brahmans called Śālāvṛkāḥ who had joined the Dā.
“thou hast only followed the path formerly trodden by the very gods
men like you never go to hell.” He recommended a horse-sacrifice as an expiation, mentioning that Indra, assisted by the Maruts, gradually performed 100 sacrifices and became Śatakratu, and is adored in the heavens by Aps., Ṛ., and D. (XII, 33). Vyāsa discoursed on expiation and indicated the acts for which there should be expiation, citing the sage Uddālaka, who caused his son Śvetaketu to be begotten by disciple, etc. (XII, 34), and declared that by penances, religious rites, and gifts one may wash off sins if one does not commit them anew, and indicated diverse kinds of expiation for diverse kinds of sins (XII, 35). Asked by Yudhishṭhira, Vyāsa declared what food is clean and what is unclean (XII, 36). Yudhishṭhira desired to hear of the duties of kings and of the four different orders. Vyāsa, casting his eyes on Nārada, directed Yudhishṭhira to apply to Bhīshma for discourses on kingly duties, as Bhīshma, having gratified D.-ṛ. with Bṛh, at their head, had acquired a knowledge of the duties of kings, and of that science, with its interpretations, that Uśanas and Bṛhaspati know
and a knowledge of all the Vedas with their branches, from Vasishṭha and Cyavana of Bhṛgu's race
in olden days he studied under Sanatkumāra (the eldest-born son of Brahmán)
he learned the duties of the Yatis from Mārkaṇḍeya
and obtained all weapons from Rāma and Indra
although childless, yet he has many regions of bliss before himself
B.-ṛ. were always his courtiers. Yudhishṭhira was ashamed to approach Bhīshma. Kṛshṇa exhorted Yudhishṭhira to rise up, shaking off his grief (). Thus addressed by Kṛshṇa, etc. (), Yudhishṭhira gave up his grief and anxiety, and with his brothers and the other kings, headed by Dhṛtarāshṭra, set out for Hāstinapura. The procession described () (XII, 37). The citizens welcomed Yudhishṭhira and Draupadī, etc. (). Yudhishṭhira entered the palace with Dhaumya and Dhṛtarāshṭra, and was blessed by the brahmans, but cursed by Cārvāka, a Rā. who had disguised himself as a brahman, and a friend of Duryodhana
the brahmans killed Cārvāka by uttering the mere sound huṃ (XII, 38).--§ 636: Kṛshṇa related: In the Kṛta age Rā. Cārvāka performed penances in Badarī
at last he solicited from Brahmán the boon of immunity from fear at the hands of every being in the universe, which Brahmán granted him, only with the limitation that he should be careful not to offend brahmans. Then he began to cause trouble to the gods
Brahmán predicted Cārvāka's friendship with Duryodhana, and that he would insult the brahmans (XII, 39).--§ 637: The ceremony of Yudhishṭhira's installation on the throne described ()
he made gifts to the brahmans, who all blessed him and his brothers (XII, 40). Yudhishṭhira answered and enjoined respect for his aged uncle, disposed of the high appointments of state () (XII, 41), and caused the obsequial rites (śrāddha) to be performed in honour of the slaughtered heroes (), and performed acts of kindness to the ladies, widowed in the battle, the destitute, the blind, and helpless (XII, 42). Then he adored Kṛshṇa (XII, 43), and assigned to his brothers proper residences from among the palaces of the Kuru princes slain in battle (). They passed a happy night in their respective abodes, and in the morning presented themselves before king Yudhishṭhira (XII, 44). Yudhishṭhira's gifts to diverse persons (). Then he addressed Kṛshṇa (with the Kaustubha), whom he found rapt in meditation (XII, 45)
he uttered a hymn to Kṛshṇa, who awoke and praised Bhīshma (), asking Yudhishṭhira to resort to Bhīshma for instruction. Yudhishṭhira requested Kṛshṇa to grant Bhīshma the sight of his divine person. Kṛshṇa caused Sātyaki to let Dāruka yoke his chariot with Sugrīva and Śaibya, etc. (XII, 46). Description of the bed of arrows on which Bhīshma lay, surrounded by Ṛ. Vyāsa, etc. (). Bhīshma hymned Kṛshṇa (). Kṛshṇa moved by Bhīshma's adorations, bestowed upon him heavenly knowledge compassing the Past, the Present, and the Future, and went away. Those holy brahmans adored Bhīshma and Kṛshṇa. Seeing the devotion of Bhīshma, Kṛshṇa suddenly rose from his seat and ascended his chariot with Sātyaki
Yudhishṭhira and Arjuna mounted another
Bhīmasena and the twins a third
Kṛpa, Yuyutsu, and Sañjaya on their respective chariots (XII, 47).--§ 638: Then Kṛshṇa, etc. (), proceeded to Kurukshetra (description). Kṛshṇa pointed out to Yudhishṭhira the five lakes of Rāma Bhārgava. Requested by Yudhishṭhira (XII, 48), Kṛshṇa related: Rāmopākhyāna (b). Then he proceeded quietly in his chariot (XII, 49).--§ 639: Yudhishṭhira's eulogy of Rāma (). Beholding from a distance the spot on which Bhīshma lay (on the banks of the river Oghavatī), Yudhishṭhira, etc. (), descended from their chariots and approached and saluted the Ṛ. (headed by Vyāsa). Seeing Bhīshma on the point of death, Kṛshṇa addressed him kindly (), and eulogized him (“competent to subjugate D., G., As., Y., and Rā.
spoken of by brahmans as the ninth of the Vasus
knowing the knowledge of the cāturhotra--v. BR.--and the Sāṅkhya and Yoga, etc., the Vedas and the Purāṇas”) (XII, 50). Bhīshma saluted Kṛshṇa (), and beheld his eternal form. Kṛshṇa said that it was owing to Bhīshma's devotion that he had displayed his celestial form to him
“those regions, O king! are ready for thee whence there is no return
fifty-six days still remain for thee to live
when Sūrya turns to his northerly course, you shall go there
D. and V., riding on their chariots, are waiting for thee invisibly.” Kṛshṇa asked Bhīshma to instruct Yudhishṭhira, etc.
“when thou wilt leave this world for that, all knowledge will expire with thee” (XII, 51). Bhīshma alleged physical weakness and mental darkness as reasons for his inability to obey Kṛshṇa, and he also hesitated to speak in Kṛshṇa's presence. Kṛshṇa removed Bhīshma's pain and granted him power to recollect everything and behold the universe like a fish in a limpid stream. M.-ṛ. with Vyāsa adored Kṛshṇa with words, accompanied by Ṛc, Yojus, and Sāman verses
celestial flowers fell, and Aps. sang, etc. At sunset the M.-ṛ., rising up, saluted Kṛshṇa, Bhīshma, and Yudhishṭhira. Upon this, Kṛshṇa (etc.) (), returned to Hāstinapura, after having saluted Bhīshma, saying that they would return next day (description) (XII, 52). Kṛshṇa passed the night happily, performed his morning rites, and was welcomed with music and song at early dawn
asked by Kṛshṇa, Sātyaki saw Yudhishṭhira and apprised him of Kṛshṇa's readiness to accompany him into the presence of Bhīshma. Yudhishṭhira asked Arjuna to see that his chariot was made ready
then he, with the twins, etc. (), proceeded to Kṛshṇa's abode. Kṛshṇa, accompanied by Sātyaki, mounted his chariot, yoked with Balāhaka, etc. (), urged by Dāruka. The princes set out. Arrived near Bhīshma (surrounded by M.-ṛ.), Kṛshṇa, etc. (), alighting from their chariots, saluted Ṛ. by raising their right hands. Yudhishṭhira approached Bhīshma, eying him timidly (XII, 53).--§ 640: Many Ṛ. and Sā., etc. (), came to Bhīshma. Nārada urged the Pāṇḍavas to take advantage of the short span of life still left to Bhīshma for soliciting him to discourse on morality. Yudhishṭhira requested Kṛshṇa to put questions to Bhīshma. Bhīshma's cheerful answer. He enquired of Kṛshṇa why he was desired to discourse on morality and the duties of kings, Kṛshṇa's divine self being best fitted to do so
Kṛshṇa explained that his motive was only the enhancement of Bhīshma's glory
“thou hast always worshipped Ṛ. and D.” (XII, 54). Bhīshma consented to discourse on morality and duty, and desired Yudhishṭhira to question him. Kṛshṇa introduced Yudhishṭhira to Bhīshma, who comforted Yudhishṭhira, saying that what he had done he had done in observance of kshatriya duties. Yudhishṭhira humbly approached Bhīshma and touched his feet
Bhīshma, kissing his head, asked him to take a seat and question him without anxiety (XII, 55). Yudhishṭhira solicited Bhīshma to discourse on kingly duties which are regarded as the root of all other duties in the world. Bhīshma, bowing to Dharma, Kṛshṇa (who is Bráhman in full), and the brahmans, set forth the general duties of kings (“as regards Ṛ. also, truth is their great wealth”)
he quoted two ślokas of Manu: “fire has sprung from water, the kshatriya from the brahman, and iron from stone
these three can exert their force on every other thing
but on their origins (yonishu), it is extinguished (śāmyati)”
and two ślokas of M.-ṛ. Uśanas (a brahman who rushes to battle may be chastised by a kshatriya)
and a śloka of Bṛhaspati (according to B.) (a king should not always be mild, nor always fierce) (XII, 56). Continuation of Bhīshma's discourse, enjoining readiness for action on kings
quoting a śloka sung by Uśanas (“like a snake swallowing up mice”
cf. ch. 23)
and one by king Marutta, agreeably to Bṛhaspati's opinion
Bāhu's son, king Sagara, who exiled his eldest son Asamañjas, who used to drown the children of the citizens in the Sarayū
Ṛ. Uddālaka who cast off his favourite son Śvetaketu, because the latter used to invite brahmans with deceptive promises of entertainment. The king should administer justice like Yama and amass wealth like Kubera. He quoted a verse sung in days of old by Bhārgava [i.e. Vālmīki (cf. Hopkins, p. 61)], in the narrative called Rāmacarita, on king[ly duties]
(“one should first select a king
then should he select a wife, and then earn wealth
if there be no king, what would become of his wife and acquisitions?” (XII, 57). Continuation of Bhīshma's discourse, inculcating that protection is the very essence of kingly duties, quoting Bṛhaspati, etc. (), and verses sung by Bṛhaspati (“by exertion the amṛta was obtained, by exertion the Asuras were slain, ” etc.). Vyāsa, etc. (), expressed their delight with the discourse. Ṛ. and the princes left Bhīshma for the night and ascended their chariots
then they bathed in the Dṛshadvatī, offered oblations of water to their ancestors, etc., and entered Hāstinapura (XII, 58).--§ 641: The next morning the Pāṇḍavas and the Yādavas set out to Kurukshetra, approached Bhīshma and saluted the Ṛ.
Yudhishṭhira enquired about the origin of the word rājan (“king”). Bhīshma's answer: In the Kṛta age sovereignty first began
the population of the earth became sinful
the Vedas, etc., were lost
D. applied to Brahmán, who composed a treatise of 100, 000 lessons, on virtue, profit, and pleasure, and emancipation, etc. (description). Brahmán, addressing the gods, said that his work, aided by Chastisement (Daṇḍanīti), would protect the world. Śiva studied the great work and abridged it (then called Vaiśālāksha, in 10, 000 lessons) for Indra, who abridged it further to 5, 000 lessons, and called it Bāhudantaka
Bṛhaspati further abridged it to 3, 000 lessons, and called it Bārhaspatya
Kāvya [i.e. Uśanas]
(the preceptor of yoga) further abridged it to 1, 000 lessons. Thus, in view of the period of men's lives and [the general]
decrease, that science (śāstra) was abridged by M.-ṛ. Asked by the gods, who deserved to have superiority among men, Vishṇu created by his will a son, Virajas
but he inclined to renunciation
and so did Virajas' son Kīrtimat and the latter's son Kardama. Kardama's son Anaṅga became a protector of creatures, fully conversant with the science of chastisement. Anaṅga Mṛtyu Atibala (b) ~Sunīthā (c) Vena (d) Then follows the history of Pṛthu Vainya (f). Thus the tales of all past events (āgamaś ca Purāṇānāṃ), the origin of M.-ṛ., etc. () were all treated of in this treatise of Brahmán (Paitāmahe śāstre) (XII, 59). Requested by Yudhishṭhira, Bhīshma discoursed on the general duties of the four orders and the special duties of each of the orders. Sacrifice has been laid down for the śūdra also, but without svāhā and vashaṭkāra or any other mantra
he should perform pākayajñas, where the dakshiṇā is pūrṇapātra (v. the note of PCR., p. 195)
in days of old a śūdra of the name of Paijavana gave a dakshiṇā of 100, 000 pūrṇapātras according to the ordinance called Aindrāgnya (B. Aindrāgna). Devotion cleanses all sacrifices. The members of the three other classes have all sprung from the brahmans
the brahmans are the gods of the very gods. The śūdra, who is without Ṛe, Yajus, and Sāman, has Prajāpati for his god, and devotion for his sacrifice. A verse sung in praise of sacrifice by the Vaikhānasa munis. The homas called skanna and askanna (XII, 60). The four modes of life specified (). M.-r. cite a verse sung by Nārāyaṇa (XII, 61). The four stages of life have been laid down for the brahman
the other three orders do not adopt them. What duties are improper for a brahman (XII, 62). Continuation. The duties in the four stages of life stated more specifically. A kshatriya, for leading the life of Ṛ., may adopt the bhikshu mode of life
[but]
a life of mendicancy is not obligatory upon the three orders (XII, 63). The nature of kingly duties. “It has been told to you how, in days of old, many kings repaired to Vishṇu (Nārāyaṇa) for the sake of the science of chastisement. S., etc. () are all observant of kshatriya duties. In days of old when Dā. had multiplied, Māndhātṛ became king and performed a great sacrifice from desire of beholding Nārāyaṇa (Vishṇu), who, in the form of Indra, had a discourse with him touching Vishṇu, extolling the kshatriya duties above all other duties, and citing the example of Vishṇu himself, who for the sake of D. and Ṛ. and Brahmán and the brahmans, slew all his foes among the As. (XII, 64). Indra extolled the kshatriya duties. Asked by Māndhātṛ, he set forth the duties of the Yavanas, etc. (). Then Nārāyaṇa (in the form of Indra), accompanied by M., repaired to his eternal abode (XII, 65). Asked by Yudhishṭhira, Bhīshma discoursed in detail on the four stages of life (XII, 66). What should be the characteristics of kingdoms. In days of old, in consequence of anarchy, men met with destruction
they made certain compacts, but soon repaired to Brahmán to get a king
Manu was prevailed upon to accept the kingdom, against getting one-fiftieth of their animals, one-tenth of their grain, one-quarter of their merit, etc. Manu then made his round through the world, checking everywhere all acts of wickedness. Men desiring happiness must choose a king (XII, 67). Why the king is regarded as a god on earth. Bhīshma recited the discourse between Bṛhaspati (the son of Aṅgiras) and Vasumanas (king of Kośala)
Bṛhaspati described the evils of anarchy
the king becomes Agni, etc. (). Vasumanas thenceforth began to protect his subjects (XII, 68). The special duties of a king
the duties of a king in case of an invasion by a stronger monarch, quoting Bṛhaspati (v. 2619) and two verses (v. 2667--8) sung by Aṅgiras (i.e. Bṛhaspati). The blessedness of chastisement
the king causes the Kṛta age, etc. (), to set in (XII, 69). The thirty six virtues that a king should possess. Hearing the words of Bhīshma, king Yudhishṭhira, protected by Bhīma, etc., worshipped Bhīshma, and from that time began to rule according to his teaching (XII, 70). Asked by Yudhishṭhira, Bhishma explained the way in which the king should discharge the duty of protection (XII, 71). The qualifications of the king's priest: Bhīshma recited the old story about the discourse between Aila's son Purūravas and Mātariśvan, explaining the order of birth of the four classes (from Brahmán's mouth, arms, thighs, and feet, respectively) and their duties, the right of dominion appertaining to the brahman
therefore a king should appoint a priest
D., men, P., G., Us., and Rā. all depend upon sacrifices for their support, and sacrifices depend upon the king, who is Indra, Yama, and Dharma (XII, 72). The effects of a disunion between brahmans and kshatriyas: the old story about the discourse of Aila's son and Kaśyapa
the brahman and the kshatriya are said to be the progenitors of all men
in consequence of the sins perpetrated by sinful men, the god Rudra appears in the kingdom. Asked by Aila, Kaśyapa explained who Rudra is and what his acts are (Rudra exists in the hearts of men
his shape is like that of the wind-gods). Then follows a discussion of the following question: “If chastisement touches the wicked and the good equally, why should the good yet abstain from acts of wickedness” (XII, 73). The preservation and growth of the king rest upon the king's priest: Mucukundopākhyāna (), the old narrative about the discourse between king Mucukunda and king Vaiśravaṇa (the lord of Alakā, Kubera) (XII, 74). The conduct by which a king aggrandises his subjects and wins regions of felicity hereafter. Yudhishṭhira did not see any merit in sovereignty and wished to retire into the woods. Bhīshma urged Yudhishṭhira to put forth manliness and exertion (XII, 75). The difference between brahmans engaged in their own duties and those amongst them that are not so engaged (XII, 76). The king is the lord of all wealth except what belongs to the brahmans. The old narrative of the speech made by the Kaikeya king unto a Rā., who was about to abduct him, but at last left him (XII, 77). Whether a brahman, in seasons of distress, can practise, as a means of livelihood, the duties of a vaiśya
what articles, in this case, he may sell
how the king should behave when he is opposed by all the orders of men
if kshatriyas become hostile to brahmans, how the latter should be protected
Yudhishṭhira inquired whether, upon an anarchy happening, any man that protects and rules acquires merit
Bhīshma answered in the affirmative
a king that does not or cannot protect is useless (XII, 78). The king of persons that are eligible as royal priests
the limits or measure of the dakshiṇā (XII, 79). Who should and who should not be trusted by the king (XII, 80). How the king should conduct himself for winning over kinsmen and friends: the old story of a discourse between Kṛshṇa and Nārada: Kṛshṇa said: “My heart is worried through the cruel speeches of my kinsmen
might resides in Saṅkarshaṇa, mildness in Gada
and as regards Pradyumna, he surpasses even myself in beauty of person
[but]
many others of the Andhakas and the Vṛshṇis are possessed of great prosperity and might. What can be more painful than [my relation to]
Ahuka and Akrūra (v. the note of PCR., p. 260)?” Nārada said that the calamity was due to Kṛshṇa himself
“the kingdom cannot be taken back from Babhru and Ugrasena, employ soft words, etc.
the Yādavas, etc. () are dependent on thee
Ṛ. always pray for thy advancement
thou art the lord of all creatures, etc.” (XII, 81). The second means by which a king may win kinsmen and friends
an old story is cited of what the sage (brahmarshi) Kālakavṛkshīya had said to the Kośala king Kshemadarśin
Kālakavṛkshīya travelled through the country with a crow in a cage and observed the misdeeds of all the officers of the king, saying that it was the crow that told him all this, and related it to the king
the crow then was found pierced with a shaft within the cage
he quoted Yama as to the painful lot of those that serve the king
“this thy kingdom is like the river Sītā, boats sink in it
thy father regarded me lovingly as his friend
when distress overtook this kingdom during the reign of thy father I performed many penances.” Kshemadarśin then took a minister from the kshatriya order, and appointed Kālakavṛkshīya as his purohita, and subjugated the whole earth (XII, 82). The qualifications of legislators, ministers, courtiers, and counsellors (XII, 83). The merits of agreeableness of speech
the old account of a conversation between Bṛhaspati and Śakra (i.e. Indra) (XII, 84). Which are the affairs of state that a king has to deal with, and by which persons ought they to be executed? (XII, 85). The kind of city which a king should have (XII, 86). How a kingdom should be consolidated and how it should be protected (XII, 87). How a king should behave if he wishes for wealth (XII, 88). A king should not cut down trees yielding edible fruits. How one man acquires superiority over the rest
the gifts made by thee in this world support D., P., men, N., Rā., birds, and animals (XII, 89). The duties of kings (kshatradharmān) explained by Aṅgiras Utathya to Māndhātṛ Yauvanāśva, about the king's power being only a trust for the good of his people and not for the gratification of his own caprices
the Ṛ. made the king, intending that he should be the embodiment of righteousness on earth
he is called rājan (“king”) in whom righteousness shines (rājeta)
he in whom there is no righteousness is called a vṛshala (yasminvilīyate dharmaḥ (= vṛshaḥ))
dharma (“righteousness”) comes (sravati) from dhana (“wealth”) or from dhāraṇa (“restraining”)
Svayambhū (Brahmán) created Dharma for the advancement and growth of creatures
in consequence of his malice towards the brahmans Śrī deserted Bali Vairocana and repaired to Indra, and Bali indulged in many vain regrets. The śrutis declare that Unrighteousness (Adharma) begat a son named Pride (Darpa) upon Śrī
Pride led many D. and As. to ruin, and many R.-r.
when the king does not restrain vice, sinful Rā., and persons of neutral sex, etc., begin to take birth even in respectable families, etc. (XII, 90). Continuation of Utathya's discourse. “The ages Kṛta, etc. (), are all dependent on the conduct of the king. It is said that the Creator (Dhātṛ) created power for the object of protecting the weak
weakness is indeed a great being, for everything depends upon it. The king is Yama himself. This is the way in which Indra, etc. () have acted. D., R., P., and G. sing the praises, both here and hereafter, of that king whose conduct is righteous.” Thus addressed by Utathya, Māndhātṛ did as he was directed, and became the sole lord of the wide earth (XII, 91). How a righteous king desirous of acting rightcously should behave: the old story of what M.-ṛ. Vāmadeva sang in ancient times to king Vasumanas (XII, 92)
the consequences that result from the king's acting unrighteously. “Yayāti Nāhusha, thus having propounded the king's lore (rājopanishadaṃ), said that a king should slay even contemptible foes” (XII, 93). Continuation of Vāmadeva's discourse. Thus addressed by Vāmadeva, king Vasumanas did as he was directed (XII, 94). How a kshatriya should act who desires to subjugate another (XII, 95). A king should never desire to subjugate the earth by unrighteous means. It was by such behaviour that Indra got the sovereignty of the world. King Pratardana, subjugating his foes in great battle, took all their wealth, including their very grain and medicinal herbs, but left their land untouched. King Divodāsa, after subjugating his foes, brought away the very remnants of their sacrificial fires, their clarified butter, and their food
for this reason he was deprived of the merit of his conquest. King Nābhāga gave away whole kingdoms with their rulers as sacrificial presents to the brahmans, excepting the wealth of learned brahmans and ascetics (XII, 96). Yudhishṭhira's condemnation of kshatriya practices. Bhīshma pointed out that by chastening the wicked, protecting the good, performing sacrifices, etc., a king cleanses himself, and ultimately obtains a residence in Indra's heaven (XII, 97). The regions of felicity acquired by heroes killed in battle: the old story of the discourse between Ambarīsha and Indra. Ambarīsha, the son of Nābhāga, having repaired to heaven, beheld his own generalissimo Sudeva in the company of Indra, and going to regions still higher. Indra explained to Ambarīsha the sacrifice of battle. “That warrior who, having slain the commander of the hostile army, mounts the vehicle of his fallen antagonist, comes to be regarded as possessed of the powers of Vishṇu and the intelligence of Bṛhaspati…thousands of Aps. covet him for their lord
having slain Jambha, etc. (), I myself have become the chief of the celestials” (XII, 98). The old story of the battle between Pratardana and king Janaka, who cheered his troops by showing them both heaven (full of G.-girls, etc.) and hell
his warriors vanquished their foes in battle (XII, 99). How kings should lead their troops to battle. “It is proper to set the troops in motion on Caitrī or Mārgaśīrshī. Keeping Saptarshayaḥ (Ursa major) behind them, the troops should fight
the wind, the sun, and Śukra (Venus) should blow and shine from behind them
the wind is superior to the sun, the sun to Śukra. When a small number of troops is to fight with a great many, the array called Sūcīmukha should be formed” (XII, 100). How the troops should be accoutred, armed, and disposed for battle. The Gāndhāras, etc. (), fight best with their curved knives (nakhara) and lances. The Uśīnaras are possessed of great strength and skilled in all kinds of weapons. The Prāvyas are skilled in fighting from the backs of elephants and conversant with stratagems (kūṭayodhinaḥ). The Yavanas, etc. (), are well skilled in fighting with bare arms. The Dākshiṇātyas are skilled in fighting sword in hand. Indications of courage (XII, 101). What the indications are of the future success of an army. “Śambara has said that having afflicted a foe first, forgiveness should be shown afterwards” (XII, 102). How a king should behave towards a foe that is mild, towards one that is fierce, and towards one that has many allies: the old narrative of the discourse between Bṛhaspati and Indra
Bṛhaspati recommended conciliation or lulling a foe into security
other means
a king should never slay a large number of the defeated troops, etc.
the indications of wicked persons. Indra, in subduing his foes, acted strictly according to the words of Bṛhaspati, and reduced all his enemies to subjection (XII, 103). How a righteous king deprived of his kingdom should act
the discourse between Kshemadarśin and Kālakavṛkshīya in days of old, when prince (nṛpasutaḥ) Kshemadarśin had become weak and fallen into great distress
“only a fool, deprived of former prosperity, censures the Supreme Ordainer (Dhātṛ)” (XII, 104). Continuation of the discourse
“do thou serve the Mithilā king Janaka…
cause thy enemy to perform the great sacrifice called viśvajit and divest him by that means of all his possessions, and cause an ascetic conversant with yoga to make thy foe desire to adopt renunciation” (XII, 105). The king's reply discountenancing deceit and fraud. Asked by Kālakavṛkshīya, the Videha king Janaka made friends with the Kośala prince Kshemadarśin, took him to Mithilā, and bestowed upon him his own daughter, etc. (XII, 106). How the king should behave towards the aristocracy (XII, 107). Important duties in brief
the relative superiority of parents and preceptors (XII, 108). Characteristics of truth and falsehood
“even a person that is disrespectable…may succeed in earning great merit as the hunter Balāka by slaying the blind [beast]”
Kauśika again, on the banks of the Gaṅgā, obtained great merit (sic! cf. PCR., p. 352, and Kauśika^6)
a deceitful person always wishes to betake himself to the practice of As. (PCR. amānavaṃ dharmaṃ) (XII, 109). How many creatures avoid difficulties? “they that worship with devotion the god Nārāyaṇa (Kṛshṇa), that Supreme Lord of all creatures…succeed in overcoming all difficulties. He is always engaged in doing what is agreeable to Arjuna, and also to Yudhishṭhira.” Blessing upon the reader (XII, 110). How may good and wicked men be recognized? the old story of the discourse between a tiger and a jackal: in ancient times, in a rich city called Purikā, there was a cruel king Paurika, who was reborn as a jackal
remembering his former prosperity he became filled with grief and abstained from meat, and became compassionate and truthful, etc., and lived upon fruit that had dropped from the trees
he dwelt in a vast crematorium, his birth-place. The other jackals in vain endeavoured to make him eat carrion, promising to give him food. He consented to become the minister of a tiger, on the condition that the latter should always meet with him alone and in secret, etc. The old servants of the king (i.e. the tiger) first in vain tried to bribe him
then they secretly placed the meat intended for the king in the house of the jackal. The king ordered the jackal to be slain. The mother of the king dissuaded him (“the firmament seems to be like the solid base of a vessel, the fire-fly seems to be like the actual spark of fire
in reality, however, the sky has no base, and there is no fire in the fire-fly
there is necessity for secreting”). A righteous agent of the jackal discovered everything about the false accusation. Notwithstanding the entreaties of the king, the jackal retired to the forest, gave up his body by sitting in prāya, and proceeded to heaven (XII, 111). A king should not behave after the manner disclosed in the history of a camel: There was, in the Kṛta age, a huge camel who had recollection of all the acts of his former life
he practised severe austerities in the forest
Brahmán granted him the boon that he should have a neck so long that he could seize any food at even the end of 100 yojanas. He became idle. One day a great storm arose. The camel placed his head and a portion of his neck within the cave of a mountain
it began to pour in torrents
a jackal with his wife entered the cave for shelter and began to eat of the camel's neck, and thus the camel met with his death because of his idleness. “Manu has said that victory depends upon intelligence” (XII, 112). The old story of the discourse between the Ocean and the Rivers. The Ocean (the refuge of the foes of the gods) asked the Rivers why the latter never washed away a cane
Gaṅgā replied that the reason is that the cane bends (XII, 113). How a man of worth should behave when insulted with harsh words in an assembly (XII, 114). The qualifications of persons that may be employed by the king. “Criminal laws should be duly administered, even after the manner of Śaṅkha and Likhita” (XII, 115). Bhīshma related the story of the dog who by favour of the Ṛ. became a śarabha and was, for misconduct, retransformed into his own canine form
Bhīshma had heard the tale in the hermitage of Rāma Jāmadagnya, recited by many Ṛ.
the dog first was transformed into a leopard, then into a tiger subsisting upon the other animals of the forest (XII, 116)
then into an elephant &gt
a lion &gt
a śarabha (having eight legs and eyes on the forehead)
one day, eagerly thirsting for blood, he wished to slay the sage, who then retransformed him into a dog (XII, 117)
the dog became very cheerless, and was driven by Ṛ. from his hermitage. Continuation of Bhīshma's discourse on the qualifications of servants (XII, 118). The lessons to be drawn from the story of the dog that was transformed into a śarabha (XII, 119). How a king should exercise the duty of protection
“the human body is the residence of Indra, etc. ()” (XII, 120). Asked by Yudhishṭhira, Bhīshma discoursed about the origin and character of chastisement (“the foremost of all beings among D., Ṛ., P., Y., Rā., Pś., Sā., As., etc.”), quoting Manu and Brahmán (“the first word”: prāgvacanaṃ)
some of the names of chastisement ()
“beggars, principal judges, astrologers, performers of propitiatory and Atharvan rites, treasury, allies, grain, etc., constitute the body, composed of seven attributes and eight limbs, of a kingdom
chastisement is another powerful limb of a kingdom”
it springs from Brahmán (the creator of the universe with D., As., Rā., etc.) and the Veda
several kinds of vyavahāra
Brahmán has laid down: “neither mother nor father, nor brother, nor wife, nor priest, is unpunishable with that king who rules agreeably to his duty” (XII, 121). The discourse between the Aṅga king Vasuhoma (who was pious and, with his spouse, always practised penances) and Indra's friend king Māndhātṛ, at Muñjapṛshṭha (esteemed by P. and D.-ṛ.) on that peak of Himavat (near Meru) (yatra Muñjāvaṭe Ramo jaṭāharaṇam ādiśat
Nīl. is silent) a favourite haunt of Rudra, where Vasuhoma came to be regarded as a D.-r. Asked by Māndhātṛ about the origin of chastisement, Vasuhoma (who knew the doctrines of Bṛhaspati and Uśanas) related: Once Brahmán, desiring to perform a sacrifice, failed to find a priest
he conceived in his brain
after 1, 000 years he sneezed
the fœtus, Kshupa, fell from his head
he became a lord of creatures and a priest in the sacrifice of Brahmán. Chastisement disappeared
a great confusion set in
Brahmán repaired to Vishṇu (armed with an enormous śūla), who created his own self into the form of chastisement (having righteousness for its legs)
from that form the goddess Sarasvatī created the Science of Chastisement (daṇḍanīti)
after this Vishṇu (śūlavarāyudhaḥ) made Indra the ruler of D., Yama Vaivasvata of P., Kubera of treasures and Rā., Meru of the mountains, the Ocean of the rivers, Varuṇa of the waters and As., Death of life and all living things, Fire of all things possessed of energy, Mahādeva of R., Vasishṭha of the brahmans, Jātavedas of V., Sūrya of all luminous bodies, the Moon of Stars and constellations, Aṃśumat of herbs, Skanda (of twelve arms) of spirits and ghostly beings
Time of all creatures and the fourfold death (v. PCR.) and of grief and joy. Upon the completion of that sacrifice, Mahādeva made over chastisement to Vishṇu &gt
Aṅgiras &gt
Indra and Marīci &gt
Bhṛgu &gt
all Ṛ. &gt
Lp. &gt
Kshupa &gt
Manu Vaivasvata (śrāddhadeva) &gt
his sons. Chastisement remains awake, protecting all creatures, being in the hands of successive holders: Indra &gt
Agni &gt
Varuṇa &gt
Prajāpati &gt
righteousness &gt
the son of Brahmán, i.e. Law &gt
energy &gt
the herbs &gt
the mountains &gt
the juices &gt
Nirṛti &gt
the planets and the luminous bodies in heaven &gt
the Vedas &gt
the form of Vishṇu with equine head &gt
Brahmán &gt
Mahādeva &gt
Viśvedevāḥ &gt
Ṛ. &gt
Soma &gt
D. &gt
the brahmans &gt
the kshatriyas. Several names of Mahādeva (). Blessing upon the reader (XII, 122). Bhīshma's discourse on Virtue, Wealth, and Pleasure. The narrative of the discourse in olden times between Ṛ. Kāmanda[ka] and king Āṅgarishṭha (XII, 123). How may one acquire a virtuous behaviour? Bhīshma recited the discourse of Dhṛtarāshṭra to Duryodhana
as the latter was burning with envy at the sight of the prosperity of Yudhishṭhira and his brothers at Indraprastha and his mistakes in the palace he, accompanied by Karṇa, went to Dhṛtarāshṭra with the same question
“10, 000 snātakas eat at Yudhishṭhira's palace off plates of gold
his steeds are of the Tittiri and the Kalmāsha breeds (? so PCR.
aśvāṃs tittiri-kalmāshān), etc.” Dhṛtarāshṭra said: “Māndhātṛ conquered the whole world in only one night, Janamejaya in the course of three, Nābhāga in seven, ” and he related the story of Indra's taking away from Dai. Prahlāda the latter's prosperity
Prahlāda in days of yore, by the merit of his behaviour, snatched from Indra his sovereignty and reduced the three worlds to subjection. Indra repaired for knowledge to Bṛhaspati, who caused him to repair to Bhārgava (Uśanas), who said that Prahlāda had better knowledge. Indra, in the shape of a brahman, repaired to Prahlāda, who said that he was ever obedient to the teachings of Śukra, etc. Prahlāda granted him a boon, and Indra wished him to acquire Prahlāda's nature (śīla). Prahlāda was filled with fear, but granted the boon. A flame of light issued out of his body: it was the embodiment of his nature, which was going away and entered the body of Indra. Then a similar apparition issued out: it was Righteousness
then Truth
then Good Deeds
then Might
then Prosperity, that informed him that the brahman was Śakra. Asked by Duryodhana, Dhṛtarāshṭra told him how moral conduct (śīla) might be acquired (XII, 124). The characteristics of Hope
“Duryodhana destroyed the hope I had cherished, ” said Yudhishṭhira. The discourse between R.-ṛ. Sumitra (of the Haihaya race) and Ṛshabha. Sumitra, when hunting, was led away by a deer that he had pierced with an arrow
he shot at it again, but in vain (XII, 125)
arrived at an asylum he asked Ṛ. about Hope (XII, 126)
Ṛshabha told him that he had visited Badarī, the asylum of Nara and Nārāyaṇa, where the sage Aśvaśiras reads the Vedas
“having performed my ablutions in the lake and offered oblations of water to P. and D., I entered the asylum
not far from that spot I entered another retreat, where I beheld a very tall and emaciated Ṛ., Tanu, exceedingly feeble
he began to discourse in the midst of Ṛ.
a king came with his forces and ladies on a chariot drawn by fleet steeds
the name of this king was Vīradyumna
his son and only child Bhūridyumna had been missing, and Vīradyumna came there in course of his wanderings amidst the forest in pursuit of the missing one. Tanu said that a Ṛ. had been insulted by Bhūridyumna, who, asked by him for a golden jar and vegetable barks, contemptuously had refused to gratify the ascetic, who became disappointed (XII, 127). Tanu hung down his head
in former days he had been disappointed by the king, and he had practised penances for a long time, and determined to drive away hope from his mind. He then discoursed about the slenderness of Hope. Then he caused the lost prince to be brought thither, rebuked the king, and displayed himself to be the god of righteousness.” Thus addressed by Ṛshabha, king Sumitra gave up his hope (XII, 128). Bhīshma cited the old narrative of the discourse between Gautama and Yama. Gautama owned a wide retreat on the Pāripātra hills
for 60, 000 years he underwent ascetic austerities there. One day Lp. Yama (Dharma) came and spoke about truth, etc. (XII, 129). How may a king in great danger and distress left by his friends behave? (XII, 130).