21. Book 12 · Śānti Parva — The Book of Peace (part 2 of 5)

12.76.1

युधिष्ठिर उवाच
यया वृत्त्या महीपालो विवर्धयति मानवान्
पुण्यांश्च लोकाञ्जयति तन्मे ब्रूहि पितामह

12.76.2

भीष्म उवाच
दानशीलो भवेद्राजा यज्ञशीलश्च भारत
उपवासतपःशीलः प्रजानां पालने रतः

12.76.3

सर्वाश्चैव प्रजा नित्यं राजा धर्मेण पालयेत्
उत्थानेनाप्रमादेन पूजयेच्चैव धार्मिकान्

12.76.4

राज्ञा हि पूजितो धर्मस्ततः सर्वत्र पूज्यते
यद्यदाचरते राजा तत्प्रजानां हि रोचते

12.76.5

नित्यमुद्यतदण्डश्च भवेन्मृत्युरिवारिषु
निहन्यात्सर्वतो दस्यून्न कामात्कस्यचित्क्षमेत्

12.76.6

यं हि धर्मं चरन्तीह प्रजा राज्ञा सुरक्षिताः
चतुर्थं तस्य धर्मस्य राजा भारत विन्दति

12.76.7

यदधीते यद्यजते यद्ददाति यदर्चति
राजा चतुर्थभाक्तस्य प्रजा धर्मेण पालयन्

12.76.8

यद्राष्ट्रेऽकुशलं किंचिद्राज्ञोऽरक्षयतः प्रजाः
चतुर्थं तस्य पापस्य राजा भारत विन्दति

12.76.9

अप्याहुः सर्वमेवेति भूयोऽर्धमिति निश्चयः
कर्मणः पृथिवीपाल नृशंसोऽनृतवागपि
तादृशात्किल्बिषाद्राजा शृणु येन प्रमुच्यते

12.76.10

प्रत्याहर्तुमशक्यं स्याद्धनं चोरैर्हृतं यदि
स्वकोशात्तत्प्रदेयं स्यादशक्तेनोपजीवता

12.76.11

सर्ववर्णैः सदा रक्ष्यं ब्रह्मस्वं ब्राह्मणास्तथा
न स्थेयं विषये तेषु योऽपकुर्याद्द्विजातिषु

12.76.12

ब्रह्मस्वे रक्ष्यमाणे हि सर्वं भवति रक्षितम्
तेषां प्रसादे निर्वृत्ते कृतकृत्यो भवेन्नृपः

12.76.13

पर्जन्यमिव भूतानि महाद्रुममिव द्विजाः
नरास्तमुपजीवन्ति नृपं सर्वार्थसाधकम्

12.76.14

न हि कामात्मना राज्ञा सततं शठबुद्धिना
नृशंसेनातिलुब्धेन शक्याः पालयितुं प्रजाः

12.76.15

युधिष्ठिर उवाच
नाहं राज्यसुखान्वेषी राज्यमिच्छाम्यपि क्षणम्
धर्मार्थं रोचये राज्यं धर्मश्चात्र न विद्यते

12.76.16

तदलं मम राज्येन यत्र धर्मो न विद्यते
वनमेव गमिष्यामि तस्माद्धर्मचिकीर्षया

12.76.17

तत्र मेध्येष्वरण्येषु न्यस्तदण्डो जितेन्द्रियः
धर्ममाराधयिष्यामि मुनिर्मूलफलाशनः

12.76.18

भीष्म उवाच
वेदाहं तव या बुद्धिरानृशंस्यगुणैव सा
न च शुद्धानृशंस्येन शक्यं महदुपासितुम्

12.76.19

अपि तु त्वा मृदुं दान्तमत्यार्यमतिधार्मिकम्
क्लीबं धर्मघृणायुक्तं न लोको बहु मन्यते

12.76.20

राजधर्मानवेक्षस्व पितृपैतामहोचितान्
नैतद्राज्ञामथो वृत्तं यथा त्वं स्थातुमिच्छसि

12.76.21

न हि वैक्लव्यसंसृष्टमानृशंस्यमिहास्थितः
प्रजापालनसंभूतं प्राप्ता धर्मफलं ह्यसि

12.76.22

न ह्येतामाशिषं पाण्डुर्न च कुन्त्यन्वयाचत
न चैतां प्राज्ञतां तात यया चरसि मेधया

12.76.23

शौर्यं बलं च सत्त्वं च पिता तव सदाब्रवीत्
माहात्म्यं बलमौदार्यं तव कुन्त्यन्वयाचत

12.76.24

नित्यं स्वाहा स्वधा नित्यमुभे मानुषदैवते
पुत्रेष्वाशासते नित्यं पितरो दैवतानि च

12.76.25

दानमध्ययनं यज्ञः प्रजानां परिपालनम्
धर्ममेतमधर्मं वा जन्मनैवाभ्यजायिथाः

12.76.26

काले धुरि नियुक्तानां वहतां भार आहिते
सीदतामपि कौन्तेय न कीर्तिरवसीदति

12.76.27

समन्ततो विनियतो वहत्यस्खलितो हि यः
निर्दोषकर्मवचनात्सिद्धिः कर्मण एव सा

12.76.28

नैकान्तविनिपातेन विचचारेह कश्चन
धर्मी गृही वा राजा वा ब्रह्मचार्यथ वा पुनः

12.76.29

अल्पं तु साधुभूयिष्ठं यत्कर्मोदारमेव तत्
कृतमेवाकृताच्छ्रेयो न पापीयोऽस्त्यकर्मणः

12.76.30

यदा कुलीनो धर्मज्ञः प्राप्नोत्यैश्वर्यमुत्तमम्
योगक्षेमस्तदा राजन्कुशलायैव कल्पते

12.76.31

दानेनान्यं बलेनान्यमन्यं सूनृतया गिरा
सर्वतः परिगृह्णीयाद्राज्यं प्राप्येह धार्मिकः

12.76.32

यं हि वैद्याः कुले जाता अवृत्तिभयपीडिताः
प्राप्य तृप्ताः प्रतिष्ठन्ति धर्मः कोऽभ्यधिकस्ततः

12.76.33

युधिष्ठिर उवाच
किं न्वतः परमं स्वर्ग्यं का न्वतः प्रीतिरुत्तमा
किं न्वतः परमैश्वर्यं ब्रूहि मे यदि मन्यसे

12.76.34

भीष्म उवाच
यस्मिन्प्रतिष्ठिताः सम्यक्क्षेमं विन्दन्ति तत्क्षणम्
स स्वर्गजित्तमोऽस्माकं सत्यमेतद्ब्रवीमि ते

12.76.35

त्वमेव प्रीतिमांस्तस्मात्कुरूणां कुरुसत्तम
भव राजा जय स्वर्गं सतो रक्षासतो जहि

12.76.36

अनु त्वा तात जीवन्तु सुहृदः साधुभिः सह
पर्जन्यमिव भूतानि स्वादुद्रुममिवाण्डजाः

12.76.37

धृष्टं शूरं प्रहर्तारमनृशंसं जितेन्द्रियम्
वत्सलं संविभक्तारमनु जीवन्तु त्वां जनाः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Tell me, O grandsire, that conduct by which a king succeeds in aggrandising his subjects and earning regions of felicity in the other world.'

"Bhishma said, 'The king should be liberal and should perform sacrifices, O Bharata! He should be observant of vows and penances, and should be devoted to the duty of protecting his subjects. Righteously protecting all his subjects, he should honour all righteous persons by standing up when they come and by making gifts unto them. If the king regards it, righteousness becomes regarded everywhere. Whatever acts and things are liked by the king are liked by his subjects. Unto his foes the king should always be like Death, with the rod of chastisement uplifted in his hands. He should exterminate robbers everywhere in his kingdom and never pardon any one from caprice. The king, O Bharata, earns a fourth part of the merit that his subjects earn under his protection. By only protecting his subjects the king acquires a fourth part of the merit that his subjects acquire by study, by gifts, by pouring libations, and by worshipping the gods. The king acquires a fourth part also of the sin that his subjects commit in consequence of any distress in the kingdom arising from the king's neglect in discharging the duty of protection. Some say that the king earns a moiety, and some say the full measure, of whatever sin is caused by his becoming cruel and untruthful in speech. Listen now to the means by which the king may be cleansed of such sins. If the king fails to restore to a subject the wealth that has been stolen away by thieves, he should then compensate the injured from his own treasury, or, in case of inability, with wealth obtained from his dependents. All the orders should protect the wealth of a Brahmana even as they should the Brahmana's boy or life. The person that offends against Brahmanas should be exiled from the kingdom. Everything is protected by protecting the Brahmana's wealth. Through the grace of the Brahmana, which may thus be secured, the king becomes crowned with success. Men seek the protection of a competent king like creatures seeking relief from the clouds or birds seeking refuge in a large tree. A cruel and covetous king, with lustful soul and ever seeking the gratification of his desire never succeeds in protecting his subjects.'

"Yudhishthira, said, 'I do not, for a moment, desire the happiness that sovereignty bestows or sovereignty itself for its own sake. I desire it, however, for the sake of the merit one may acquire from it. It seems to me that no

merit is attached to it. No need for sovereignty then by which no merit can be acquired. I shall, therefore, retire into the woods from desire of earning merit. Laying aside the rod of chastisement, and subduing my senses, I shall go to the woods which are sacred and seek to acquire the merit of righteousness by becoming an ascetic subsisting upon fruit and roots.'

"Bhishma said, 'I know, O Yudhishthira, what the nature of thy heart is, and how inoffensive is thy disposition. Thou wilt not, however, by inoffensiveness alone, succeed in ruling thy kingdom. Thy heart is inclined to mildness, thou art compassionate, and thou art exceedingly righteous. Thou art without energy, and thou art virtuous and full of mercy. People, therefore, do not regard thee much. Follow the conduct of thy sire and grandsire. Kings should never adopt that conduct which thou desirest to adopt. Never be touched by such anxiety (after doing thy duty), and never adopt such inoffensiveness of conduct. By becoming so, thou wouldst not succeed in earning that merit of righteousness which arises from protecting subjects. The behaviour thou wishest to adopt, impelled by thy own intelligence and wisdom, is not consistent with those blessings which thy sire Pandu or thy mother Kunti used to solicit for thee. Thy sire always solicited for thee courage, might, and truth. Kunti always solicited for thee high-mindedness and liberality. The offerings with Swaha and Swadha in Sraddhas and sacrifices are always asked from children by the Pitris and the deities. Whether gifts and study and sacrifices and the protection of subjects be meritorious or sinful, thou hast been born to practise and perform them. The fame, O son of Kunti, is never tarnished of men that even fail in bearing the burdens which are placed on them and unto which they are yoked in life. Even a horse, if properly trained, succeeds in bearing, without falling down, a burden. (What need then be said of thee that art a human being?) One incurs no censure if only one's acts and words be proper, for success is said to depend upon acts (and words). No person, be he a man virtuously following the domestic mode of life, or be he a king, or be he a Brahmacharin, has ever succeeded in conducting himself without tripping. It is better to do an act which is good and in which there is small merit than to totally abstain from all acts, for total abstention from acts is very sinful. When a high-born and righteous person succeeds in obtaining affluence, the king then succeeds in obtaining prosperity in all his affairs. A virtuous king, having obtained a kingdom, should seek to subdue some by gifts, some by force, and some by sweet words. There is no one more virtuous than he upon whom high-born and learned persons rely from fear of losing their means of sustenance and depending upon whom they live in contentment.

"Yudhishthira said, 'What acts, O sire, are conductive to heaven? What is the nature of the great felicity that is derived from them? What also is the high prosperity that may be obtained thence? Tell me all this, if thou knowest.,

"Bhishma said, 'That man from whom a person afflicted with fear obtains relief even for a moment, is the most worthy of heaven amongst us. This that I tell thee is very true. Be thou cheerfully the king of the Kurus, O foremost

one of Kuru's race, acquire heaven, protect the good and slay the wicked. Let thy friends, together with all honest men, derive their support from thee, like all creatures from the deity of the clouds and like birds from a large tree with delicious fruits. Men seek the protection of that person who is dignified, courageous, capable of smiting, compassionate, with senses under control, affectionate towards all, and equitable, and just.'"

12.77.1

युधिष्ठिर उवाच
स्वकर्मण्यपरे युक्तास्तथैवान्ये विकर्मणि
तेषां विशेषमाचक्ष्व ब्राह्मणानां पितामह

12.77.2

भीष्म उवाच
विद्यालक्षणसंपन्नाः सर्वत्राम्नायदर्शिनः
एते ब्रह्मसमा राजन्ब्राह्मणाः परिकीर्तिताः

12.77.3

ऋत्विगाचार्यसंपन्नाः स्वेषु कर्मस्ववस्थिताः
एते देवसमा राजन्ब्राह्मणानां भवन्त्युत

12.77.4

ऋत्विक्पुरोहितो मन्त्री दूतोऽथार्थानुशासकः
एते क्षत्रसमा राजन्ब्राह्मणानां भवन्त्युत

12.77.5

अश्वारोहा गजारोहा रथिनोऽथ पदातयः
एते वैश्यसमा राजन्ब्राह्मणानां भवन्त्युत

12.77.6

जन्मकर्मविहीना ये कदर्या ब्रह्मबन्धवः
एते शूद्रसमा राजन्ब्राह्मणानां भवन्त्युत

12.77.7

अश्रोत्रियाः सर्व एव सर्वे चानाहिताग्नयः
तान्सर्वान्धार्मिको राजा बलिं विष्टिं च कारयेत्

12.77.8

आह्वायका देवलका नक्षत्रग्रामयाजकाः
एते ब्राह्मणचण्डाला महापथिकपञ्चमाः

12.77.9

एतेभ्यो बलिमादद्याद्धीनकोशो महीपतिः
ऋते ब्रह्मसमेभ्यश्च देवकल्पेभ्य एव च

12.77.10

अब्राह्मणानां वित्तस्य स्वामी राजेति वैदिकम्
ब्राह्मणानां च ये केचिद्विकर्मस्था भवन्त्युत

12.77.11

विकर्मस्थास्तु नोपेक्ष्या जातु राज्ञा कथंचन
नियम्याः संविभज्याश्च धर्मानुग्रहकाम्यया

12.77.12

यस्य स्म विषये राज्ञः स्तेनो भवति वै द्विजः
राज्ञ एवापराधं तं मन्यन्ते तद्विदो जनाः

12.77.13

अवृत्त्या यो भवेत्स्तेनो वेदवित्स्नातकस्तथा
राजन्स राज्ञा भर्तव्य इति धर्मविदो विदुः

12.77.14

स चेन्नो परिवर्तेत कृतवृत्तिः परंतप
ततो निर्वासनीयः स्यात्तस्माद्देशात्सबान्धवः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'O grandsire, amongst Brahmanas some are engaged in the duties proper to their order, while others are engaged in other duties. Tell me the difference between these two classes!'

"Bhishma said, 'Those Brahmanas, O king, that are possessed of learning and beneficent features, and that look upon all creatures with an equal eye, are said to be equal to Brahma. They that are conversant with the Riches, the Yajuses and the Samans, and who are devoted to the practices of their order, are, O king, equal to the very gods. Those, however, amongst them that are not well-born and not devoted to the duties of their order, and are, besides wedded to evil practices, are like Sudras. A virtuous king should realise tribute from and impress without pay into the public service those Brahmanas that are not possessed of Vedic lore and that have not their own fires to worship. They that are employed in courts of justice for summoning people, they that perform worship for others for a fee, they that perform the sacrifices of Vaisyas and Sudras, they that officiate in sacrifices on behalf of a whole village, and they that make voyages on the ocean,--these five are regarded as Chandalas among Brahmanas. 1 They amongst them that become Ritwikas, Purohitas, counsellors, envoys, and messengers, become, O king, equal to Kshatriyas. 2 They amongst them that ride horses or elephants or cars or become foot-soldiers, become, O king, equal to Vaisyas. If the king's treasury is not full, he may realise tribute from these. In realising tribute, the king, however, should exclude those Brahmanas that are (for their conduct) equal to the gods or Brahma. The Vedas say that the king is the lord of the wealth belonging to all the orders except Brahmanas. He can take the wealth of those Brahmanas also that have fallen away from their legitimate duties. The king should never be indifferent towards those Brahmanas that are not observant of their duties. For the sake of making his people virtuous, he should punish and separate them from their superiors. That king, O monarch, in whose territories a Brahmana becomes a thief, is

regarded by the learned to be the author of that misdeed. Persons conversant with the Vedas declare that if a Brahmana versed in the Vedas and observant of vows becomes, through want of sustenance, a thief, it is the duty of the king to provide for his support. If, after provision has been made for his support, he does not abstain from theft he should then, O scorcher of foes be banished from the kingdom with all his kinsmen.'"'

166:1 Mahapathika is believed to mean a person making a voyage by the sea or the ocean, The literal meaning seems to be 'a person making a long or distant voyage.'

166:2 A Ritwij is a priest employed on a special occasion. A Purohita is one who always acts as a priest.

12.78.1

युधिष्ठिर उवाच
केषां राजा प्रभवति वित्तस्य भरतर्षभ
कया च वृत्त्या वर्तेत तन्मे ब्रूहि पितामह

12.78.2

भीष्म उवाच
अब्राह्मणानां वित्तस्य स्वामी राजेति वैदिकम्
ब्राह्मणानां च ये केचिद्विकर्मस्था भवन्त्युत

12.78.3

विकर्मस्थाश्च नोपेक्ष्या विप्रा राज्ञा कथंचन
इति राज्ञां पुरावृत्तमभिजल्पन्ति साधवः

12.78.4

यस्य स्म विषये राज्ञः स्तेनो भवति वै द्विजः
राज्ञ एवापराधं तं मन्यन्ते किल्बिषं नृप

12.78.5

अभिशस्तमिवात्मानं मन्यन्ते तेन कर्मणा
तस्माद्राजर्षयः सर्वे ब्राह्मणानन्वपालयन्

12.78.6

अत्राप्युदाहरन्तीममितिहासं पुरातनम्
गीतं केकयराजेन ह्रियमाणेन रक्षसा

12.78.7

केकयानामधिपतिं रक्षो जग्राह दारुणम्
स्वाध्यायेनान्वितं राजन्नरण्ये संशितव्रतम्

12.78.8

राजोवाच
न मे स्तेनो जनपदे न कदर्यो न मद्यपः
नानाहिताग्निर्नायज्वा मामकान्तरमाविशः

12.78.9

न च मे ब्राह्मणोऽविद्वान्नाव्रती नाप्यसोमपः
नानाहिताग्निर्विषये मामकान्तरमाविशः

12.78.10

नानाप्तदक्षिणैर्यज्ञैर्यजन्ते विषये मम
अधीते नाव्रती कश्चिन्मामकान्तरमाविशः

12.78.11

अधीयतेऽध्यापयन्ति यजन्ते याजयन्ति च
ददति प्रतिगृह्णन्ति षट्सु कर्मस्ववस्थिताः

12.78.12

पूजिताः संविभक्ताश्च मृदवः सत्यवादिनः
ब्राह्मणा मे स्वकर्मस्था मामकान्तरमाविशः

12.78.13

न याचन्ते प्रयच्छन्ति सत्यधर्मविशारदाः
नाध्यापयन्त्यधीयन्ते यजन्ते न च याजकाः

12.78.14

ब्राह्मणान्परिरक्षन्ति संग्रामेष्वपलायिनः
क्षत्रिया मे स्वकर्मस्था मामकान्तरमाविशः

12.78.15

कृषिगोरक्षवाणिज्यमुपजीवन्त्यमायया
अप्रमत्ताः क्रियावन्तः सुव्रताः सत्यवादिनः

12.78.16

संविभागं दमं शौचं सौहृदं च व्यपाश्रिताः
मम वैश्याः स्वकर्मस्था मामकान्तरमाविशः

12.78.17

त्रीन्वर्णाननुतिष्ठन्ति यथावदनसूयकाः
मम शूद्राः स्वकर्मस्था मामकान्तरमाविशः

12.78.18

कृपणानाथवृद्धानां दुर्बलातुरयोषिताम्
संविभक्तास्मि सर्वेषां मामकान्तरमाविशः

12.78.19

कुलदेशादिधर्माणां प्रथितानां यथाविधि
अव्युच्छेत्तास्मि सर्वेषां मामकान्तरमाविशः

12.78.20

तपस्विनो मे विषये पूजिताः परिपालिताः
संविभक्ताश्च सत्कृत्य मामकान्तरमाविशः

12.78.21

नासंविभज्य भोक्तास्मि न विशामि परस्त्रियम्
स्वतन्त्रो जातु न क्रीडे मामकान्तरमाविशः

12.78.22

नाब्रह्मचारी भिक्षावान्भिक्षुर्वाब्रह्मचारिकः
अनृत्विजं हुतं नास्ति मामकान्तरमाविशः

12.78.23

नावजानाम्यहं वृद्धान्न वैद्यान्न तपस्विनः
राष्ट्रे स्वपति जागर्मि मामकान्तरमाविशः

12.78.24

वेदाध्ययनसंपन्नस्तपस्वी सर्वधर्मवित्
स्वामी सर्वस्य राज्यस्य श्रीमान्मम पुरोहितः

12.78.25

दानेन दिव्यानभिवाञ्छामि लोका;न्सत्येनाथो ब्राह्मणानां च गुप्त्या
शुश्रूषया चापि गुरूनुपैमि; न मे भयं विद्यते राक्षसेभ्यः

12.78.26

न मे राष्ट्रे विधवा ब्रह्मबन्धु;र्न ब्राह्मणः कृपणो नोत चोरः
न पारजायी न च पापकर्मा; न मे भयं विद्यते राक्षसेभ्यः

12.78.27

न मे शस्त्रैरनिर्भिन्नमङ्गे द्व्यङ्गुलमन्तरम्
धर्मार्थं युध्यमानस्य मामकान्तरमाविशः

12.78.28

गोब्राह्मणे च यज्ञे च नित्यं स्वस्त्ययनं मम
आशासते जना राष्ट्रे मामकान्तरमाविशः

12.78.29

राक्षस उवाच
यस्मात्सर्वास्ववस्थासु धर्ममेवान्ववेक्षसे
तस्मात्प्राप्नुहि कैकेय गृहान्स्वस्ति व्रजाम्यहम्

12.78.30

येषां गोब्राह्मणा रक्ष्याः प्रजा रक्ष्याश्च केकय
न रक्षोभ्यो भयं तेषां कुत एव तु मानुषात्

12.78.31

येषां पुरोगमा विप्रा येषां ब्रह्मबलं बलम्
प्रियातिथ्यास्तथा दारास्ते वै स्वर्गजितो नराः

12.78.32

भीष्म उवाच
तस्माद्द्विजातीन्रक्षेत ते हि रक्षन्ति रक्षिताः
आशीरेषां भवेद्राज्ञां राष्ट्रं सम्यक्प्रवर्धते

12.78.33

तस्माद्राज्ञा विशेषेण विकर्मस्था द्विजातयः
नियम्याः संविभज्याश्च प्रजानुग्रहकारणात्

12.78.34

य एवं वर्तते राजा पौरजानपदेष्विह
अनुभूयेह भद्राणि प्राप्नोतीन्द्रसलोकताम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Of whose wealth, O bull of Bharata's race, is the king regarded to be the lord? And what conduct also should the king adopt? Discourse to me on this, O grandsire.'

"Bhishma said, 'The Vedas declare that the king is the lord of the wealth that belongs to all persons except Brahmanas, as also of those Brahmanas that are not observant of their proper duties. The king should not spare those Brahmanas that are not observant of their duties. The righteous say that this is the ancient custom of kings. That king, O monarch, in whose dominion a Brahmana becomes a thief, is regarded to be the author of that misdeed. It is the king that becomes sinful on that account. In consequence of such a circumstance, kings regard themselves to be worthy of reproach. All righteous kings, therefore, provide Brahmanas with the means of support. In this connection is cited the old narrative of the speech made by the king of the Kaikeyas unto a Rakshasa while the latter was about to abduct him away. Of rigid vows and possessed of Vedic lore, the king of the Kaikeyas, O monarch, while living in the woods, was forcibly seized on a certain occasion by a Rakshasa.'

"The king said, 'There is no thief in my territories, nor any person of wicked behaviour, nor any one that drinks alcohol. There is no one in my dominions who has not his sacred fire or who does not perform sacrifices. How then hast thou been able to possess my heart? There is no Brahmana in my dominions who is not possessed of learning or who is not observant of vows or who has not drunk Soma. There is no one who has not his sacred fire or who does not perform sacrifices. How then hast thou been able to possess my soul? In my dominions no sacrifice has been performed without completing it by Dakshina. No one in my dominions studies the Vedas who is not observant of vows. How then hast thou been able to possess my soul? The Brahmanas in my kingdom teach, study, sacrifice, officiate at other's sacrifices, give, and receive gifts. All of them are observant of those six acts. The Brahmanas in my kingdom are all devoted to the performance of the duties of their order. Worshipped and provided for, they are mild, and truthful in speech. How then hast thou been able to possess my soul? The Kshatriyas in my kingdom are all devoted to the duties or their order. They never beg

but give, and are conversant with truth and virtue. They never teach but study, and perform sacrifices but never officiate at the sacrifices of others. They protect the Brahmanas and never fly from battle. How then hast thou been able to possess my soul? The Vaisyas in my dominion are all observant of the duties of their order. With simplicity and without deceit they derive their sustenance from agriculture, cattle-keeping, and trade. They are all heedful, observant of religious rites and excellent vows, and truthful in speech. They give to guests what is their due, and self-restrained, and pure, and attached to their relative and kinsmen. How then hast thou been able to possess my heart? The Sudras in my kingdom, observant of the duties of their order, humbly and duly serve and wait upon the other three orders without entertaining any malice towards them. How then hast thou been able to possess my heart? I support the helpless and the old, the weak, the ill, and women (without guardians), by supplying them with all their necessaries. How then hast thou been able to possess my heart? I am never an exterminator of the special customs of families and of countries existing duly from days of old. How then hast thou been able to possess my heart? The ascetics in my kingdom are protected and worshipped. They are always honoured and entertained with food. How then hast thou been able to possess my heart? I never eat without feeding others from my dishes. I never go to other people's wives. I never sport or recreate alone. How then hast thou been able to possess my heart? No one in my kingdom who is not a Brahmacharin begs his food, and no one who leads the Bhikshu mode of life desires to be a Brahmacharin. No one who is not a Ritwij pours libations (of clarified butter) upon the sacrificial fire. How then hast thou been able to possess my soul? I never disregard the learned or the old or those that are engaged in penances. When the whole population sleeps, I keep myself awake (for watching and protecting). How then hast thou been able to possess my heart? My priest possesses knowledge of self. He is given to penances, and is conversant with all duties. Possessed of great intelligence, he has the fullest power over my kingdom. By gifts I desire to acquire knowledge, and by truth and the protection of Brahmanas, I desire to attain regions of blessedness in heaven. By service I attach myself to my preceptors, I have no fear of Rakshasas. In my kingdom there are no widows, no wicked Brahmanas, no Brahmana that has fallen away from his duties, no deceitful person, no thief, no Brahmana that officiates in the sacrifices of people for whom he should never officiate, and no perpetrator of sinful deeds. I have no fear of Rakshasas. There is no space in my body, of even two fingers' breadth, that does not bear the scar of a weapon-wound. I always fight for the sake of righteousness. How hast thou been able to possess my heart? The people of my kingdom always invoke blessings upon me in order that I may always be able to protect kine and Brahmanas and perform sacrifices. How then hast thou been able to possess me?'

"The Rakshasa said, 'Since thou art observant of the duties under all circumstances, therefore, O king of the Kaikeyas, go back to thy abode. Blessed be thou, I leave thee. They, O king of the Kaikeyas, who protect kine and

[paragraph continues] Brahmanas and all their subjects, have nothing to fear from Rakshasas, and much less from sinful persons. Those kings that give the lead to Brahmanas and whose might depends upon that of the Brahmanas, and whose subjects discharge the duties of hospitality, always succeeds in acquiring heaven.'

"Bhishma continued, 'Thou shouldst, therefore, protect the Brahmanas. Protected by thee, they will protect thee in return. Their blessings, O king, would surely descend upon kings of righteous behaviour. For the sake of righteousness, those Brahmanas that are not observant of the duties of their order should be chastised and separated (into a distinct class) from their superiors. A king who conducts himself in this way towards the people of his city and the provinces, obtains prosperity here and residence in heaven with Indra.'"

12.79.1

युधिष्ठिर उवाच
व्याख्याता क्षत्रधर्मेण वृत्तिरापत्सु भारत
कथंचिद्वैश्यधर्मेण जीवेद्वा ब्राह्मणो न वा

12.79.2

भीष्म उवाच
अशक्तः क्षत्रधर्मेण वैश्यधर्मेण वर्तयेत्
कृषिगोरक्षमास्थाय व्यसने वृत्तिसंक्षये

12.79.3

युधिष्ठिर उवाच
कानि पण्यानि विक्रीणन्स्वर्गलोकान्न हीयते
ब्राह्मणो वैश्यधर्मेण वर्तयन्भरतर्षभ

12.79.4

भीष्म उवाच
सुरा लवणमित्येव तिलान्केसरिणः पशून्
ऋषभान्मधु मांसं च कृतान्नं च युधिष्ठिर

12.79.5

सर्वास्ववस्थास्वेतानि ब्राह्मणः परिवर्जयेत्
एतेषां विक्रयात्तात ब्राह्मणो नरकं व्रजेत्

12.79.6

अजोऽग्निर्वरुणो मेषः सूर्योऽश्वः पृथिवी विराट्
धेनुर्यज्ञश्च सोमश्च न विक्रेयाः कथंचन

12.79.7

पक्वेनामस्य निमयं न प्रशंसन्ति साधवः
निमयेत्पक्वमामेन भोजनार्थाय भारत

12.79.8

वयं सिद्धमशिष्यामो भवान्साधयतामिदम्
एवं समीक्ष्य निमयन्नाधर्मोऽस्ति कदाचन

12.79.9

अत्र ते वर्तयिष्यामि यथा धर्मः पुरातनः
व्यवहारप्रवृत्तानां तन्निबोध युधिष्ठिर

12.79.10

भवतेऽहं ददानीदं भवानेतत्प्रयच्छतु
रुचिते वर्तते धर्मो न बलात्संप्रवर्तते

12.79.11

इत्येवं संप्रवर्तन्त व्यवहाराः पुरातनाः
ऋषीणामितरेषां च साधु चेदमसंशयम्

12.79.12

युधिष्ठिर उवाच
अथ तात यदा सर्वाः शस्त्रमाददते प्रजाः
व्युत्क्रामन्ति स्वधर्मेभ्यः क्षत्रस्य क्षीयते बलम्

12.79.13

राजा त्राता न लोके स्यात्किं तदा स्यात्परायणम्
एतन्मे संशयं ब्रूहि विस्तरेण पितामह

12.79.14

भीष्म उवाच
दानेन तपसा यज्ञैरद्रोहेण दमेन च
ब्राह्मणप्रमुखा वर्णाः क्षेममिच्छेयुरात्मनः

12.79.15

तेषां ये वेदबलिनस्त उत्थाय समन्ततः
राज्ञो बलं वर्धयेयुर्महेन्द्रस्येव देवताः

12.79.16

राज्ञो हि क्षीयमाणस्य ब्रह्मैवाहुः परायणम्
तस्माद्ब्रह्मबलेनैव समुत्थेयं विजानता

12.79.17

यदा तु विजयी राजा क्षेमं राष्ट्रेऽभिसंदधेत्
तदा वर्णा यथाधर्ममाविशेयुः स्वकर्मसु

12.79.18

उन्मर्यादे प्रवृत्ते तु दस्युभिः संकरे कृते
सर्वे वर्णा न दुष्येयुः शस्त्रवन्तो युधिष्ठिर

12.79.19

युधिष्ठिर उवाच
अथ चेत्सर्वतः क्षत्रं प्रदुष्येद्ब्राह्मणान्प्रति
कस्तस्य ब्राह्मणस्त्राता को धर्मः किं परायणम्

12.79.20

भीष्म उवाच
तपसा ब्रह्मचर्येण शस्त्रेण च बलेन च
अमायया मायया च नियन्तव्यं तदा भवेत्

12.79.21

क्षत्रस्याभिप्रवृद्धस्य ब्राह्मणेषु विशेषतः
ब्रह्मैव संनियन्तृ स्यात्क्षत्रं हि ब्रह्मसंभवम्

12.79.22

अद्भ्योऽग्निर्ब्रह्मतः क्षत्रमश्मनो लोहमुत्थितम्
तेषां सर्वत्रगं तेजः स्वासु योनिषु शाम्यति

12.79.23

यदा छिनत्त्ययोऽश्मानमग्निश्चापोऽभिपद्यते
क्षत्रं च ब्राह्मणं द्वेष्टि तदा शाम्यन्ति ते त्रयः

12.79.24

तस्माद्ब्रह्मणि शाम्यन्ति क्षत्रियाणां युधिष्ठिर
समुदीर्णान्यजेयानि तेजांसि च बलानि च

12.79.25

ब्रह्मवीर्ये मृदूभूते क्षत्रवीर्ये च दुर्बले
दुष्टेषु सर्ववर्णेषु ब्राह्मणान्प्रति सर्वशः

12.79.26

ये तत्र युद्धं कुर्वन्ति त्यक्त्वा जीवितमात्मनः
ब्राह्मणान्परिरक्षन्तो धर्ममात्मानमेव च

12.79.27

मनस्विनो मन्युमन्तः पुण्यलोका भवन्ति ते
ब्राह्मणार्थं हि सर्वेषां शस्त्रग्रहणमिष्यते

12.79.28

अति स्विष्टस्वधीतानां लोकानति तपस्विनाम्
अनाशकाग्न्योर्विशतां शूरा यान्ति परां गतिम्
एवमेवात्मनस्त्यागान्नान्यं धर्मं विदुर्जनाः

12.79.29

तेभ्यो नमश्च भद्रं च ये शरीराणि जुह्वति
ब्रह्मद्विषो नियच्छन्तस्तेषां नोऽस्तु सलोकता
ब्रह्मलोकजितः स्वर्ग्यान्वीरांस्तान्मनुरब्रवीत्

12.79.30

यथाश्वमेधावभृथे स्नाताः पूता भवन्त्युत
दुष्कृतः सुकृतश्चैव तथा शस्त्रहता रणे

12.79.31

भवत्यधर्मो धर्मो हि धर्माधर्मावुभावपि
कारणाद्देशकालस्य देशकालः स तादृशः

12.79.32

मैत्राः क्रूराणि कुर्वन्तो जयन्ति स्वर्गमुत्तमम्
धर्म्याः पापानि कुर्वन्तो गच्छन्ति परमां गतिम्

12.79.33

ब्राह्मणस्त्रिषु कालेषु शस्त्रं गृह्णन्न दुष्यति
आत्मत्राणे वर्णदोषे दुर्गस्य नियमेषु च

12.79.34

युधिष्ठिर उवाच
अभ्युत्थिते दस्युबले क्षत्रार्थे वर्णसंकरे
संप्रमूढेषु वर्णेषु यद्यन्योऽभिभवेद्बली

12.79.35

ब्राह्मणो यदि वा वैश्यः शूद्रो वा राजसत्तम
दस्युभ्योऽथ प्रजा रक्षेद्दण्डं धर्मेण धारयन्

12.79.36

कार्यं कुर्यान्न वा कुर्यात्संवार्यो वा भवेन्न वा
न स्म शस्त्रं ग्रहीतव्यमन्यत्र क्षत्रबन्धुतः

12.79.37

भीष्म उवाच
अपारे यो भवेत्पारमप्लवे यः प्लवो भवेत्
शूद्रो वा यदि वाप्यन्यः सर्वथा मानमर्हति

12.79.38

यमाश्रित्य नरा राजन्वर्तयेयुर्यथासुखम्
अनाथाः पाल्यमाना वै दस्युभिः परिपीडिताः

12.79.39

तमेव पूजयेरंस्ते प्रीत्या स्वमिव बान्धवम्
महद्ध्यभीक्ष्णं कौरव्य कर्ता सन्मानमर्हति

12.79.40

किमुक्ष्णावहता कृत्यं किं धेन्वा चाप्यदुग्धया
वन्ध्यया भार्यया कोऽर्थः कोऽर्थो राज्ञाप्यरक्षता

12.79.41

यथा दारुमयो हस्ती यथा चर्ममयो मृगः
यथा ह्यनेत्रः शकटः पथि क्षेत्रं यथोषरम्

12.79.42

एवं ब्रह्मानधीयानं राजा यश्च न रक्षिता
न वर्षति च यो मेघः सर्व एते निरर्थकाः

12.79.43

नित्यं यस्तु सतो रक्षेदसतश्च निबर्हयेत्
स एव राजा कर्तव्यस्तेन सर्वमिदं धृतम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'It has been said that in seasons of distress a Brahmana may support himself by the practice of Kshatriya duties. Can he, however, at any time, support himself by the practice of the duties laid down for the Vaisyas?'

"Bhishma said, 'When a Brahmana loses his means of support and falls into distress, he may certainly betake himself to the practices of a Vaisya and derive his support by agriculture and keeping cattle, if, of course, he is incompetent for Kshatriya duties.'

"Yudhishthira said, 'If a Brahmana, O bull of Bharata's race, betakes himself to the duties of a Vaisya, what articles may he sell without losing his prospect of heaven?'

"Bhishma said, 'Wines, salt, sesamum seeds, animals having manes, bulls, honey, meat, and cooked food, O Yudhishthira, under all circumstances, a Brahmana should avoid. A Brahmana, by selling these, would sink into hell. A Brahmana, by selling a goat, incurs the sin of selling the god of fire; by selling a sheep, the sin of selling the god of water; by selling a horse, the sin of selling the god of the sun; by selling cooked food, the sin of selling land; and by selling a cow, the sin of selling sacrifice and the Soma juice. These, therefore, should not be sold (by a Brahmana). They that are good do not applaud the purchase of uncooked food by giving cooked food in exchange. Uncooked food, however, may be given for procuring cooked food, O Bharata! 1 'We will eat this cooked food of thine. Thou mayst cook these raw things (that we give in exchange).'--In a compact of this kind there is no sin. Listen, O Yudhishthira, I shall speak to thee of the eternal practice, existing from days of old, of persons conducting themselves according to

approved usages. 'I give thee this. Give me this other thing in return.' Exchange by such agreement is righteous. To take things by force, however, is sinful. Even such is the course of the usage followed by the Rishis and others. Without doubt, this is righteous.'

"Yudhishthira said, 'When, O sire, all the orders, giving up their respective duties, take up arms against the king, then, of course, the power of the king decreases.--By what means should the king then become the protector and refuge of the people? Resolve this doubt of mine, O king, by speaking to me in detail.'

"Bhishma said, 'By gifts, by penances, by sacrifices, by peacefulness, and by self-restraint, all the orders headed by the Brahmanas should, on such occasions, seek their own good. Those amongst them that are endued with Vedic strength, should rise up on every side and like the gods strengthening Indra contribute (by Vedic rites) to enhancing the strength of the king. Brahmanas are said to be the refuge of the king while his power suffers decay. A wise king seeks the enhancement of his power by means of the power of the Brahmanas. When the king, crowned with victory, seeks the re-establishment of peace, all the orders then betake themselves to their respective duties. When robbers, breaking through all restraints, spread devastation around, all the orders may take up arms. By so doing they incur no sin, O Yudhishthira!'

"Yudhishthira said, 'If all the Kshatriyas become hostile towards the Brahmanas, who then will protect the Brahmanas and their Vedas? What then should be the duty of the Brahmanas and who will be their refuge?'

"Bhishma said, 'By penances, by Brahmacharya, by weapons, and by (physical) might, applied with or without the aid of deceit, the Kshatriyas should be subjugated. If the Kshatriya misconducts himself, especially towards Brahmanas, the Vedas themselves will subjugate them. The Kshatriyas have sprung from the Brahmanas. Fire has sprung from water; the Kshatriya from the Brahmana; and iron from stone. The energy of fire, the Kshatriya, and iron, are irresistible. But when these come into contact with the sources of their origin, their force becomes neutralised. When iron strikes stone, or fire battles with water, or the Kshatriya becomes hostile to the Brahmana, then the strength of each of those three becomes destroyed. Thus, O Yudhishthira, the energy and might, howsoever great and irresistible, of Kshatriyas become quelled as soon as they are directed against the Brahmanas. When the energy of the Brahmanas becomes mild, when Kshatriya energy becomes weak, when all men misbehave themselves towards the Brahmanas, they that engage in battle then, casting off all fear of death, for protecting the Brahmanas, morality, and their own selves,--those persons, moved by righteous indignation and possessed of great strength of mind, succeed in winning high regions of bliss hereafter. All persons should take up arms for the sake of Brahmanas. Those brave persons that fight for Brahmanas attain to those felicitous region in heaven that are reserved for persons that have always studied the Vedas with attention, that have performed the austerest of penances, and that have, after fasting, cast off their bodies

into blazing fires. The Brahmana, by taking up arms for the three orders, does not incur sin. People say that there is no higher duty than casting off life under such circumstances. I bow to them and blessed be they that thus lay down their lives in seeking to chastise the enemies of Brahmanas. Let us attain to that region which is intended for them. Manu himself has said that those heroes repair to the region of Brahman. As persons become cleansed of all their sins by undergoing the final bath on a horse-sacrifice even so they that die at the edge of weapons while fighting wicked people, become cleansed of their sins. Righteousness becomes unrighteousness, and unrighteousness becomes righteousness, according to place and time. Such is the power of place and time (in determining the character of human acts). The friends of humanity, by doing even acts of cruelty, have attained to high heaven. Righteous Kshatriyas, by doing even sinful acts, have attained to blessed ends. 1 The Brahmana, by taking up arms on these three occasions, does not incur sin, viz., for protecting himself, for compelling the other orders to betake themselves to their duties, and for chastising robbers.'

"Yudhishthira said, 'If when robbers raise their heads and an inter-mixture of the orders begins to take place in consequence of confusion, and Kshatriyas become incompetent, some powerful person other than a Kshatriya seeks to subdue those robbers for the sake of protecting the people, 2 indeed, O best of kings, if that powerful person happens to be a Brahmana or a Vaisya or a Sudra, and if he succeeds in protecting the people by righteously wielding the rod of chastisement is he justified in doing what he does or is he restrained by the ordinances from accomplishing that duty? It seems that others, when the Kshatriyas prove so wretched, should take up weapons.'

"Bhishma said, 'Be he a Sudra or be he the member of any other orders, he that becomes a raft on a raftless current, or a means of crossing where means there are none, certainly deserves respect in every way. That person, O king, relying upon whom helpless men, oppressed and made miserable by robbers, live happily, deserve to be lovingly worshipped by all as if he were a near kinsman. The person, O thou of Kuru's race, that dispels the fears of others, always deserves respect. What use is there of bulls that would not bear burthens, or of kine that would not yield milk, or of a wife that is barren? Similarly, what need is there for a king that is not competent to grant protection? As an elephant made of wood, or a deer made of leather, as a person without wealth, or one that is a eunuch, or a field that is sterile, even so is a Brahmana that is void of Vedic lore and a king incapable of granting protection? Both of them are like a cloud that does not pour rain. That person who always protects the good and restrains the wicked deserves to become a king and to govern the world.'"

169:1 Ama is raw food, such as paddy or uncooked rice, or fruits, etc.

171:1 The allusion is to such men as Utanka and Parasara, who although they performed such cruel acts as the snake-sacrifice and the Rakshasa sacrifice, were none-the-less entitled to heaven. So Kshatriya kings, by invading the kingdoms of their foes and slaying thousands of Mali and animals, are nevertheless regarded to be righteous and ultimately go to heaven.

171:2 Kshatrarthe, i.e., for protecting the subjects. Anya means someone who is not a Kshatriya. Abhibhavet means 'subdues.'

12.80.1

युधिष्ठिर उवाच
क्वसमुत्थाः कथंशीला ऋत्विजः स्युः पितामह
कथंविधाश्च राजेन्द्र तद्ब्रूहि वदतां वर

12.80.2

भीष्म उवाच
प्रतिकर्म पुराचार ऋत्विजां स्म विधीयते
आदौ छन्दांसि विज्ञाय द्विजानां श्रुतमेव च

12.80.3

ये त्वेकरतयो नित्यं धीरा नाप्रियवादिनः
परस्परस्य सुहृदः संमताः समदर्शिनः

12.80.4

येष्वानृशंस्यं सत्यं चाप्यहिंसा तप आर्जवम्
अद्रोहो नाभिमानश्च ह्रीस्तितिक्षा दमः शमः

12.80.5

ह्रीमान्सत्यधृतिर्दान्तो भूतानामविहिंसकः
अकामद्वेषसंयुक्तस्त्रिभिः शुक्लैः समन्वितः

12.80.6

अहिंसको ज्ञानतृप्तः स ब्रह्मासनमर्हति
एते महर्त्विजस्तात सर्वे मान्या यथातथम्

12.80.7

युधिष्ठिर उवाच
यदिदं वेदवचनं दक्षिणासु विधीयते
इदं देयमिदं देयं न क्वचिद्व्यवतिष्ठते

12.80.8

नेदं प्रति धनं शास्त्रमापद्धर्ममशास्त्रतः
आज्ञा शास्त्रस्य घोरेयं न शक्तिं समवेक्षते

12.80.9

श्रद्धामारभ्य यष्टव्यमित्येषा वैदिकी श्रुतिः
मिथ्योपेतस्य यज्ञस्य किमु श्रद्धा करिष्यति

12.80.10

भीष्म उवाच
न वेदानां परिभवान्न शाठ्येन न मायया
कश्चिन्महदवाप्नोति मा ते भूद्बुद्धिरीदृशी

12.80.11

यज्ञाङ्गं दक्षिणास्तात वेदानां परिबृंहणम्
न मन्त्रा दक्षिणाहीनास्तारयन्ति कथंचन

12.80.12

शक्तिस्तु पूर्णपात्रेण संमितानवमा भवेत्
अवश्यं तात यष्टव्यं त्रिभिर्वर्णैर्यथाविधि

12.80.13

सोमो राजा ब्राह्मणानामित्येषा वैदिकी श्रुतिः
तं च विक्रेतुमिच्छन्ति न वृथा वृत्तिरिष्यते
तेन क्रीतेन धर्मेण ततो यज्ञः प्रतायते

12.80.14

इत्येवं धर्मतः ख्यातमृषिभिर्धर्मवादिभिः
पुमान्यज्ञश्च सोमश्च न्यायवृत्तो यथा भवेत्
अन्यायवृत्तः पुरुषो न परस्य न चात्मनः

12.80.15

शरीरं यज्ञपात्राणि इत्येषा श्रूयते श्रुतिः
तानि सम्यक्प्रणीतानि ब्राह्मणानां महात्मनाम्

12.80.16

तपो यज्ञादपि श्रेष्ठमित्येषा परमा श्रुतिः
तत्ते तपः प्रवक्ष्यामि विद्वंस्तदपि मे शृणु

12.80.17

अहिंसा सत्यवचनमानृशंस्यं दमो घृणा
एतत्तपो विदुर्धीरा न शरीरस्य शोषणम्

12.80.18

अप्रामाण्यं च वेदानां शास्त्राणां चातिलङ्घनम्
अव्यवस्था च सर्वत्र तद्वै नाशनमात्मनः

12.80.19

निबोध दशहोतॄणां विधानं पार्थ यादृशम्
चित्तिः स्रुक्चित्तमाज्यं च पवित्रं ज्ञानमुत्तमम्

12.80.20

सर्वं जिह्मं मृत्युपदमार्जवं ब्रह्मणः पदम्
एतावाञ्ज्ञानविषयः किं प्रलापः करिष्यति

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'What, O grandsire, should be the acts and what the behaviour of persons employed as priests in our sacrifices? What sort of persons should they be, O king? Tell me all this, O foremost of speakers.'

"Bhishma said, 'It is laid down from those Brahmanas that are eligible as priests that they should be conversant with the Chhandas including the Samans, and all the rites inculcated in the Srutis, and that they should be able to perform all such religious acts as lead to the prosperity of the king. They should be devotedly loyal and utter agreeable speeches in addressing kings. They should also be friendly towards one another, and cast equal eyes on all. They should be devoid of cruelty, and truthful in speech. They should never be usurers, and should always be simple and sincere. One that is peaceful in temper, destitute of vanity, modest, charitable, self-restrained, and contented, possessed of intelligence, truthful, observant of vows, and harmless to all creatures, without lust and malice, and endued with the three excellent qualities, devoid of envy and possessed of knowledge, deserves the seat of Brahman himself. Persons with such qualities, O sire, are the best of priests and deserve every respect.'

"Yudhishthira said, 'There are Vedic texts about the gift of Dakshina in sacrifices. There is no ordinance, however, which lays down that so much should be given. This ordinance (about the gift of Dakshina) has not proceeded from motives connected with the distribution of wealth. The command of the ordinance, in consequence of the provision in cases of incapacity, is terrible. That command is blind to the competence of the sacrificer. 1 The audition occurs in the Vedas that a person should, with devotion, perform a sacrifice. But what can devotion do when the sacrificer is stained by falsehood? 2

"Bhishma said, 'No man acquires blessedness or merit by disregarding the Vedas or by deceit or falsehood. Never think that it is otherwise. Dakshina constitutes one of the limbs of sacrifice and conduces to the nourishment of the Vedas. A sacrifice without Dakshina can never lead to salvation. The efficacy, however, of a single Purnapatra is equal to that of any Dakshina, however rich. Therefore, O sire, everyone belonging to the three orders should perform sacrifices. 3 The Vedas have settled that Soma is as the king himself

to the Brahmanas. Yet they desire to sell it for the sake of performing sacrifices, though they never wish to sell it for gaining a livelihood. Rishis of righteous behaviour have declared, agreeably to the dictates of morality, that a sacrifice performed with the proceeds of the sale of Soma serves to extend sacrifices. 1 These three, viz., a person, a sacrifice and Soma, must be of good character. A person that is of bad character is neither for this nor for the other world. This audition has been heard by us that the sacrifice which high-souled Brahmanas perform by wealth earned by excessive physical labour, is not productive of great merit. There is a declaration in the Vedas that penances are higher than sacrifices. I shall now speak to thee of penances. O learned prince, listen to me. Abstention from injury, truthfulness of speech, benevolence, compassion,--these are regarded as penances by the wise and not the emaciation of the body. Disregard of the Vedas, disobedience to the dictates of the scriptures, and violation of all wholesome restraints, are productive of self-destruction. Listen, O son of Pritha, to what has been laid down by those that pour ten libations upon the fire at ten times of the day.--For them that perform the sacrifice of penance, the Yoga they endeavour to effect with Brahma is their ladle; the heart is their clarified butter; and high knowledge constitutes their Pavitra. 2 All kinds of crookedness mean death, and all kinds of sincerity are called Brahma. This constitutes the subject of knowledge. The rhapsodies of system-builders cannot affect this.--'"

172:1 Idam sastram pratidhanam na is thus explained by Nilakantha. In cases of incapacity, again, to give the prescribed Dakshina, the sacrificer is directed to give away all he has. This direction or command is certainly terrible, for who can make up his mind to part with all his wealth for completing a sacrifice?

172:2 The falsehood consists in finding substitutes for the Dakshina actually laid down. They are morsels of cooked food for a living cow, a grain of barley for a piece of cloth; a copper coin for gold; etc.

172:3 The fact is that although the sacrificer may not be able to give the Dakshina actually laid down in the Vedas, yet by giving its substitute he does not lose any merit, for a single Purnapatra (256 handfuls of rice) is as efficacious if given away with devotion, as the richest Dakshina.

173:1 i.e., such a sacrifice, instead of producing no merit, becomes the means of extending the cause of sacrifices. In other words, such a sacrifice is fraught with merit.

173:2 A Pavitra is made by a couple of Kusa blades for sprinkling clarified butter upon the sacrificial fire.

12.81.1

युधिष्ठिर उवाच
यदप्यल्पतरं कर्म तदप्येकेन दुष्करम्
पुरुषेणासहायेन किमु राज्यं पितामह

12.81.2

किंशीलः किंसमाचारो राज्ञोऽर्थसचिवो भवेत्
कीदृशे विश्वसेद्राजा कीदृशे नापि विश्वसेत्

12.81.3

भीष्म उवाच
चतुर्विधानि मित्राणि राज्ञां राजन्भवन्त्युत
सहार्थो भजमानश्च सहजः कृत्रिमस्तथा

12.81.4

धर्मात्मा पञ्चमं मित्रं स तु नैकस्य न द्वयोः
यतो धर्मस्ततो वा स्यान्मध्यस्थो वा ततो भवेत्

12.81.5

यस्तस्यार्थो न रोचेत न तं तस्य प्रकाशयेत्
धर्माधर्मेण राजानश्चरन्ति विजिगीषवः

12.81.6

चतुर्णां मध्यमौ श्रेष्ठौ नित्यं शङ्क्यौ तथापरौ
सर्वे नित्यं शङ्कितव्याः प्रत्यक्षं कार्यमात्मनः

12.81.7

न हि राज्ञा प्रमादो वै कर्तव्यो मित्ररक्षणे
प्रमादिनं हि राजानं लोकाः परिभवन्त्युत

12.81.8

असाधुः साधुतामेति साधुर्भवति दारुणः
अरिश्च मित्रं भवति मित्रं चापि प्रदुष्यति

12.81.9

अनित्यचित्तः पुरुषस्तस्मिन्को जातु विश्वसेत्
तस्मात्प्रधानं यत्कार्यं प्रत्यक्षं तत्समाचरेत्

12.81.10

एकान्तेन हि विश्वासः कृत्स्नो धर्मार्थनाशकः
अविश्वासश्च सर्वत्र मृत्युना न विशिष्यते

12.81.11

अकालमृत्युर्विश्वासो विश्वसन्हि विपद्यते
यस्मिन्करोति विश्वासमिच्छतस्तस्य जीवति

12.81.12

तस्माद्विश्वसितव्यं च शङ्कितव्यं च केषुचित्
एषा नीतिगतिस्तात लक्ष्मीश्चैव सनातनी

12.81.13

यं मन्येत ममाभावादिममर्थागमः स्पृशेत्
नित्यं तस्माच्छङ्कितव्यममित्रं तं विदुर्बुधाः

12.81.14

यस्य क्षेत्रादप्युदकं क्षेत्रमन्यस्य गच्छति
न तत्रानिच्छतस्तस्य भिद्येरन्सर्वसेतवः

12.81.15

तथैवात्युदकाद्भीतस्तस्य भेदनमिच्छति
यमेवंलक्षणं विद्यात्तममित्रं विनिर्दिशेत्

12.81.16

यः समृद्ध्या न तुष्येत क्षये दीनतरो भवेत्
एतदुत्तममित्रस्य निमित्तमभिचक्षते

12.81.17

यं मन्येत ममाभावादस्याभावो भवेदिति
तस्मिन्कुर्वीत विश्वासं यथा पितरि वै तथा

12.81.18

तं शक्त्या वर्धमानश्च सर्वतः परिबृंहयेत्
नित्यं क्षताद्वारयति यो धर्मेष्वपि कर्मसु

12.81.19

क्षताद्भीतं विजानीयादुत्तमं मित्रलक्षणम्
ये तस्य क्षतमिच्छन्ति ते तस्य रिपवः स्मृताः

12.81.20

व्यसनान्नित्यभीतोऽसौ समृद्ध्यामेव तृप्यते
यत्स्यादेवंविधं मित्रं तदात्मसममुच्यते

12.81.21

रूपवर्णस्वरोपेतस्तितिक्षुरनसूयकः
कुलीनः शीलसंपन्नः स ते स्यात्प्रत्यनन्तरः

12.81.22

मेधावी स्मृतिमान्दक्षः प्रकृत्या चानृशंसवान्
यो मानितोऽमानितो वा न संदूष्येत्कदाचन

12.81.23

ऋत्विग्वा यदि वाचार्यः सखा वात्यन्तसंस्तुतः
गृहे वसेदमात्यस्ते यः स्यात्परमपूजितः

12.81.24

स ते विद्यात्परं मन्त्रं प्रकृतिं चार्थधर्मयोः
विश्वासस्ते भवेत्तत्र यथा पितरि वै तथा

12.81.25

नैव द्वौ न त्रयः कार्या न मृष्येरन्परस्परम्
एकार्थादेव भूतानां भेदो भवति सर्वदा

12.81.26

कीर्तिप्रधानो यश्च स्याद्यश्च स्यात्समये स्थितः
समर्थान्यश्च न द्वेष्टि समर्थान्कुरुते च यः

12.81.27

यो न कामाद्भयाल्लोभात्क्रोधाद्वा धर्ममुत्सृजेत्
दक्षः पर्याप्तवचनः स ते स्यात्प्रत्यनन्तरः

12.81.28

शूरश्चार्यश्च विद्वांश्च प्रतिपत्तिविशारदः
कुलीनः शीलसंपन्नस्तितिक्षुरनसूयकः

12.81.29

एते ह्यमात्याः कर्तव्याः सर्वकर्मस्ववस्थिताः
पूजिताः संविभक्ताश्च सुसहायाः स्वनुष्ठिताः

12.81.30

कृत्स्नमेते विनिक्षिप्ताः प्रतिरूपेषु कर्मसु
युक्ता महत्सु कार्येषु श्रेयांस्युत्पादयन्ति च

12.81.31

एते कर्माणि कुर्वन्ति स्पर्धमाना मिथः सदा
अनुतिष्ठन्ति चैवार्थानाचक्षाणाः परस्परम्

12.81.32

ज्ञातिभ्यश्चैव बिभ्येथा मृत्योरिव यतः सदा
उपराजेव राजर्धिं ज्ञातिर्न सहते सदा

12.81.33

ऋजोर्मृदोर्वदान्यस्य ह्रीमतः सत्यवादिनः
नान्यो ज्ञातेर्महाबाहो विनाशमभिनन्दति

12.81.34

अज्ञातिता नातिसुखा नावज्ञेयास्त्वतः परम्
अज्ञातिमन्तं पुरुषं परे परिभवन्त्युत

12.81.35

निकृतस्य नरैरन्यैर्ज्ञातिरेव परायणम्
नान्यैर्निकारं सहते ज्ञातेर्ज्ञातिः कदाचन

12.81.36

आत्मानमेव जानाति निकृतं बान्धवैरपि
तेषु सन्ति गुणाश्चैव नैर्गुण्यं तेषु लक्ष्यते

12.81.37

नाज्ञातिरनुगृह्णाति नाज्ञातिर्दिग्धमस्यति
उभयं ज्ञातिलोकेषु दृश्यते साध्वसाधु च

12.81.38

तान्मानयेत्पूजयेच्च नित्यं वाचा च कर्मणा
कुर्याच्च प्रियमेतेभ्यो नाप्रियं किंचिदाचरेत्

12.81.39

विश्वस्तवदविश्वस्तस्तेषु वर्तेत सर्वदा
न हि दोषो गुणो वेति निस्पृक्तस्तेषु दृश्यते

12.81.40

तस्यैवं वर्तमानस्य पुरुषस्याप्रमादिनः
अमित्राः संप्रसीदन्ति तथा मित्रीभवन्त्यपि

12.81.41

य एवं वर्तते नित्यं ज्ञातिसंबन्धिमण्डले
मित्रेष्वमित्रेष्वैश्वर्ये चिरं यशसि तिष्ठति

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'The most trifling act, O grandsire, cannot be accomplished by any man if unaided. What then need be said of the king (who has to govern a kingdom)? What should be the behaviour and what the acts of the king's minister? Upon whom should the king repose confidence and upon whom should he not?'

"Bhishma said, 'Kings, O monarch, have four kinds of friends. They are he that has the same object, he that is devoted, he that is related by birth, and he that has been won over (by gifts and kindness). A person of righteous soul, who would serve one and not both sides, is the fifth in the enumeration of the king's friends. Such a person adopts that side on which righteousness is, and accordingly acts righteously. With respect to such a person, the king should never disclose such purposes of his as would not enlist his sympathy.

[paragraph continues] Kings desirous of success are obliged to adopt both kinds of paths, righteous and unrighteous. Of the four kinds of friends, the second and the third are superior, while the first and the fourth should ever be regarded with suspicion. In view, however, of those acts which the king should do in person, he should always regard with suspicion all the four. The king should never act heedlessly in the matter of watching his friends. A king that is heedless is always overpowered by others. A wicked man assumes the garb of honesty, and he that is honest becomes otherwise. A foe may become a friend and a friend may become a foe. A man cannot always be of the same mind. Who is there that would trust him completely? All the chief acts, therefore, of a king he should accomplish in his own presence. A complete reliance (on his ministers) is destructive of both morality and profit. A want of trust again in respect of all is worse than death. Trustfulness is premature death. One incurs danger by truthfulness. If one trusts another completely, he is said to live by the sufferance of the trusted person. For this reason every one should be trusted as also mistrusted. This eternal rule of policy, O sire, should be kept in view. One should always mistrust that person who would, upon one's desire, obtain one's wealth. The wise declare such a person to be one's enemy. A person whose joy knows no bounds upon beholding the aggrandisement of the king and who feels miserable upon seeing the king's decay, furnishes the indications of one of the best friends of the king. He whose fall would be brought about by thy fall, should be trusted by thee completely even as thou shouldst trust thy sire. Thou shouldst, to the best of thy power, aggrandise him as thou winnest aggrandisement for thyself. One who, in even thy religious rites, seeks to rescue thee from harm, would seek to rescue thee from harm's way in every other business. Such a one should be regarded as thy best friend. They, on the other hand, that wish one harm are one's foes. That friend is said to be like thy own self who is inspired with fear when calamity overtakes thee and with joy when prosperity shines on thee. A person possessed of beauty, fair complexion, excellent voice, liberality, benevolence, and good birth, cannot be such a friend. That person who is possessed of intelligence and memory, who is clever in the transaction of business, who is naturally averse from cruelty, who never indulges in wrath, and who, whether regarded or disregarded is never dissatisfied, be he thy priest or preceptor or honoured friend should always receive thy worship if he accepts the office of thy counsellor and resides in thy abode. Such a person may be informed of thy most secret counsels and the true state of all thy affairs religious or pertaining to matters of profit. Thou mayst confide in him as in thy own sire. One person should be appointed to one task, and not two or three. Those may not tolerate each other. It is always seen that several persons, if set to one task, disagree with one another. That person who achieves celebrity, who observes all restraints, who never feels jealous of others that are able and competent, who never does any evil act, who never abandons righteousness from lust or fear or covetousness or wrath, who is clever in the transaction of business, and who is possessed of wise and weighty speech, should be thy foremost of ministers. Persons possessed of good birth and good behaviour,

who are liberal and who never indulge in brag, who are brave and respectable, and learned and full of resources, should be appointed as ministers for supervising all thy affairs. Honoured by thee and gratified with wealth, they would act for thy good and be of great help to thee. Appointed to offices connected with profit and other important matters they always bring about great prosperity. Moved by a feeling of healthy rivalry, they discharge all duties connected with profit, holding consultations with one another when necessary. Thou shouldst fear thy kinsmen as thou shouldst death itself. A kinsman can never bear a kinsman's prosperity even as a feudatory chief cannot bear to see the prosperity of his overlord. None but a kinsman can feel joy at the destruction of a kinsman adorned with sincerity, mildness, liberality, modesty, and truthfulness of speech. They, again, that have no kinsmen, cannot be happy. No men can be more contemptible than they that are destitute of kinsmen. A person that has no kinsmen is easily overridden by foes. Kinsmen constitute the refuge of one that is afflicted by other men, for kinsmen can never bear to see a kinsman afflicted by other people. When a kinsman is persecuted by even his friends, every kinsman of the persecuted regards the injury to be inflicted upon himself. In kinsmen, therefore, there are both merits and faults. A person destitute of kinsmen never shows favours to any one nor humbles himself to any one. In kinsmen, therefore both merit and demerit may be marked. One should, for this reason, always honour and worship his kinsmen in words and acts, and do them agreeable offices without injuring them at any time. Mistrusting them at heart, one should behave towards them as if he trusted them completely. Reflecting upon their nature, it seems that they have neither faults nor merits. A person who heedfully conducts himself in this way finds his very foes disarmed of hostility and converted into friends. One who always conducts himself in this way amid kinsmen and relatives and bears himself thus towards friends and foes, succeeds in winning everlasting fame.'"

12.82.1

युधिष्ठिर उवाच
एवमग्राह्यके तस्मिञ्ज्ञातिसंबन्धिमण्डले
मित्रेष्वमित्रेष्वपि च कथं भावो विभाव्यते

12.82.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
वासुदेवस्य संवादं सुरर्षेर्नारदस्य च

12.82.3

वासुदेव उवाच
नासुहृत्परमं मन्त्रं नारदार्हति वेदितुम्
अपण्डितो वापि सुहृत्पण्डितो वापि नात्मवान्

12.82.4

स ते सौहृदमास्थाय किंचिद्वक्ष्यामि नारद
कृत्स्नां च बुद्धिं संप्रेक्ष्य संपृच्छे त्रिदिवंगम

12.82.5

दास्यमैश्वर्यवादेन ज्ञातीनां वै करोम्यहम्
अर्धभोक्तास्मि भोगानां वाग्दुरुक्तानि च क्षमे

12.82.6

अरणीमग्निकामो वा मथ्नाति हृदयं मम
वाचा दुरुक्तं देवर्षे तन्मे दहति नित्यदा

12.82.7

बलं संकर्षणे नित्यं सौकुमार्यं पुनर्गदे
रूपेण मत्तः प्रद्युम्नः सोऽसहायोऽस्मि नारद

12.82.8

अन्ये हि सुमहाभागा बलवन्तो दुरासदाः
नित्योत्थानेन संपन्ना नारदान्धकवृष्णयः

12.82.9

यस्य न स्युर्न वै स स्याद्यस्य स्युः कृच्छ्रमेव तत्
द्वाभ्यां निवारितो नित्यं वृणोम्येकतरं न च

12.82.10

स्यातां यस्याहुकाक्रूरौ किं नु दुःखतरं ततः
यस्य वापि न तौ स्यातां किं नु दुःखतरं ततः

12.82.11

सोऽहं कितवमातेव द्वयोरपि महामुने
एकस्य जयमाशंसे द्वितीयस्यापराजयम्

12.82.12

ममैवं क्लिश्यमानस्य नारदोभयतः सदा
वक्तुमर्हसि यच्छ्रेयो ज्ञातीनामात्मनस्तथा

12.82.13

नारद उवाच
आपदो द्विविधाः कृष्ण बाह्याश्चाभ्यन्तराश्च ह
प्रादुर्भवन्ति वार्ष्णेय स्वकृता यदि वान्यतः

12.82.14

सेयमाभ्यन्तरा तुभ्यमापत्कृच्छ्रा स्वकर्मजा
अक्रूरभोजप्रभवाः सर्वे ह्येते तदन्वयाः

12.82.15

अर्थहेतोर्हि कामाद्वाद्वारा बीभत्सयापि वा
आत्मना प्राप्तमैश्वर्यमन्यत्र प्रतिपादितम्

12.82.16

कृतमूलमिदानीं तज्जातशब्दं सहायवत्
न शक्यं पुनरादातुं वान्तमन्नमिव त्वया

12.82.17

बभ्रूग्रसेनयो राज्यं नाप्तुं शक्यं कथंचन
ज्ञातिभेदभयात्कृष्ण त्वया चापि विशेषतः

12.82.18

तच्चेत्सिध्येत्प्रयत्नेन कृत्वा कर्म सुदुष्करम्
महाक्षयव्ययं वा स्याद्विनाशो वा पुनर्भवेत्

12.82.19

अनायसेन शस्त्रेण मृदुना हृदयच्छिदा
जिह्वामुद्धर सर्वेषां परिमृज्यानुमृज्य च

12.82.20

वासुदेव उवाच
अनायसं मुने शस्त्रं मृदु विद्यामहं कथम्
येनैषामुद्धरे जिह्वां परिमृज्यानुमृज्य च

12.82.21

नारद उवाच
शक्त्यान्नदानं सततं तितिक्षा दम आर्जवम्
यथार्हप्रतिपूजा च शस्त्रमेतदनायसम्

12.82.22

ज्ञातीनां वक्तुकामानां कटूनि च लघूनि च
गिरा त्वं हृदयं वाचं शमयस्व मनांसि च

12.82.23

नामहापुरुषः कश्चिन्नानात्मा नासहायवान्
महतीं धुरमादत्ते तामुद्यम्योरसा वह

12.82.24

सर्व एव गुरुं भारमनड्वान्वहते समे
दुर्गे प्रतीकः सुगवो भारं वहति दुर्वहम्

12.82.25

भेदाद्विनाशः संघानां संघमुख्योऽसि केशव
यथा त्वां प्राप्य नोत्सीदेदयं संघस्तथा कुरु

12.82.26

नान्यत्र बुद्धिक्षान्तिभ्यां नान्यत्रेन्द्रियनिग्रहात्
नान्यत्र धनसंत्यागाद्गणः प्राज्ञेऽवतिष्ठते

12.82.27

धन्यं यशस्यमायुष्यं स्वपक्षोद्भावनं शुभम्
ज्ञातीनामविनाशः स्याद्यथा कृष्ण तथा कुरु

12.82.28

आयत्यां च तदात्वे च न तेऽस्त्यविदितं प्रभो
षाड्गुण्यस्य विधानेन यात्रायानविधौ तथा

12.82.29

माधवाः कुकुरा भोजाः सर्वे चान्धकवृष्णयः
त्वय्यासक्ता महाबाहो लोका लोकेश्वराश्च ये

12.82.30

उपासते हि त्वद्बुद्धिमृषयश्चापि माधव
त्वं गुरुः सर्वभूतानां जानीषे त्वं गतागतम्
त्वामासाद्य यदुश्रेष्ठमेधन्ते ज्ञातिनः सुखम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'If one does not succeed in winning over one's kinsmen and relatives (by this course), they that are intended for becoming friends become foes. How should one, then, conduct one's self so that the hearts of both friends and foes may be won?'

"Bhishma said, 'In this connection is cited the old history of a discourse between Vasudeva and the celestial sage Narada. On a certain occasion Vasudeva said, 'Neither an illiterate and foolish friend, nor a learned friend of fickle soul, deserves, O Narada, to know one's secret counsels. Relying on thy friendship for me, I shall say something to thee, O sage! O thou that canst go to heaven at thy pleasure, one should speak to another if one be convinced

of the intelligence of that other. I never behave with slavish obsequiousness towards my kinsmen by flattering speeches about their prosperity. I give them half of what I have, and forgive their evil speeches. As a fire-stick is grinded by a person desirous of obtaining fire, even so my heart is ground by my kinsmen with their cruel speeches. Indeed, O celestial Rishi, those cruel speeches burn my heart every day. Might resides in Sankarshana; mildness in Gada; and as regards Pradyumna, he surpasses even myself in beauty of person. (Although I have all these on my side) yet I am helpless, O Narada! Many others among the Andhakas and the Vrishnis are possessed of great prosperity and might, and during courage and constant perseverance. He on whose side they do not range themselves meets with destruction. He, on the other hand, on whose side they do range themselves, achieves everything. Dissuaded (in turns) by both (viz., Ahuka and Akrura,) I do not side either of them. What can be more painful for a person than to have both Ahuka and Akrura on his side? What, again, can be more painful for one than not to have both of them on his side? 1 I am like the mother of two brothers gambling against each other, invoking victory to both. I am thus, O Narada, afflicted by both. It behoveth thee to tell me that which is for the good of both myself and my kinsmen.'

"Narada said, 'Calamities, O Krishna, are of two kinds, viz., external and internal. They arise, O thou of Vrishni's race, from one's own acts or from the acts of others. The calamity that has now overtaken thee is an internal one and is born of thy own acts. Valadeva and others of the Bhoja race are partisans of Akrura, and have taken up his side either for the sake of wealth, or mere caprice, or moved by words or by hate. As regards thyself, thou hast given away wealth obtained by thee to another. Though possessed of men who should be your friends, thou hast, however, by thy own act, brought calamity over thy head. Thou canst not take back that wealth, even as one cannot swallow again the food that he has vomited himself. The kingdom cannot be taken back from Babhu and Ugrasena (unto whom it has been given). Thyself, O Krishna, cannot, in particular, take it back (from them) from fear of producing intestine dissensions. Supposing the endeavour succeeds, it will do so after much trouble and after the accomplishment of the most difficult feats. A great slaughter and a great loss of wealth will ensue, perhaps, even total destruction. Use then a weapon that is not made of steel, that is very mild and yet capable of piercing all hearts. Sharpening and resharpening that weapon correct the tongues of thy kinsmen.'

"Vasudeva said, 'What is that weapon, O sage, which is not made of steel, which is mild, which still pierces all hearts, and which I must use for correcting the tongues of my kinsmen?'

"Narada said, 'The giving of food to the best of thy power, forgiveness,

sincerity, mildness, and honour to whom honour is due, these constitute a weapon that is not made of steel. With soft words alone turn away the anger of kinsmen about the utter cruel speeches, and mollify their hearts and minds and slanderous tongues. None who is not a great man with cleansed soul and possessed of accomplishments and friends can bear a heavy burthen. Take up this great weight (of governing the Vrishnis) and bear it on thy shoulders. All oxen can bear heavy burthens on a level road. The stronger ones only among them can bear such burthens on a difficult road. From disunion destruction will spring and overtake all the Bhojas and the Vrishnis. Thou, O Kesava, art the foremost one among them. Do thou act in such a manner that the Bhojas and the Vrishnis may not meet with destruction. Nothing but intelligence and forgiveness, restraint of the senses, and liberality are present in a person of wisdom. Advancing one's own race is always praiseworthy and glorious and conducive to long life. Do thou, O Krishna, act in such a way that destruction may not overtake thy kinsmen. There is nothing unknown to thee in respect of policy and the art of war, O Lord! The Yadavas, the Kukuras, the Bhojas, the Andhakas, and the Vrishnis, are all dependent on thee even as all the worlds and all the regents of those worlds, O mighty-armed one! The Rishis, O Madhava, always pray for thy advancement. Thou art the lord of all creatures. Thou knowest the past, the present, and the future. Thou art the foremost one among all the Yadavas. Relying on thee, they expect to live in happiness.'"

176:1 The fact is that Ahuka and Akrura were bitterly opposed to each other. Both of them, however, loved Krishna. Ahuka always advised Krishna to shun Akrura, and Akrura always advised him to shun Ahuka. Krishna valued the friendship of both and could ill dispense with either. What he says here is that to have them both is painful and yet not to have them both is equally painful.

12.83.1

भीष्म उवाच
एषा प्रथमतो वृत्तिर्द्वितीयां शृणु भारत
यः कश्चिज्जनयेदर्थं राज्ञा रक्ष्यः स मानवः

12.83.2

ह्रियमाणममात्येन भृतो वा यदि वाभृतः
यो राजकोशं नश्यन्तमाचक्षीत युधिष्ठिर

12.83.3

श्रोतव्यं तस्य च रहो रक्ष्यश्चामात्यतो भवेत्
अमात्या ह्युपहन्तारं भूयिष्ठं घ्नन्ति भारत

12.83.4

राजकोशस्य गोप्तारं राजकोशविलोपकाः
समेत्य सर्वे बाधन्ते स विनश्यत्यरक्षितः

12.83.5

अत्राप्युदाहरन्तीममितिहासं पुरातनम्
मुनिः कालकवृक्षीयः कौसल्यं यदुवाच ह

12.83.6

कोसलानामाधिपत्यं संप्राप्ते क्षेमदर्शिनि
मुनिः कालकवृक्षीय आजगामेति नः श्रुतम्

12.83.7

स काकं पञ्जरे बद्ध्वा विषयं क्षेमदर्शिनः
पूर्वं पर्यचरद्युक्तः प्रवृत्त्यर्थी पुनः पुनः

12.83.8

अधीये वायसीं विद्यां शंसन्ति मम वायसाः
अनागतमतीतं च यच्च संप्रति वर्तते

12.83.9

इति राष्ट्रे परिपतन्बहुशः पुरुषैः सह
सर्वेषां राजयुक्तानां दुष्कृतं परिपृष्टवान्

12.83.10

स बुद्ध्वा तस्य राष्ट्रस्य व्यवसायं हि सर्वशः
राजयुक्तापचारांश्च सर्वान्बुद्ध्वा ततस्ततः

12.83.11

तमेव काकमादाय राजानं द्रष्टुमागमत्
सर्वज्ञोऽस्मीति वचनं ब्रुवाणः संशितव्रतः

12.83.12

स स्म कौसल्यमागम्य राजामात्यमलंकृतम्
प्राह काकस्य वचनादमुत्रेदं त्वया कृतम्

12.83.13

असौ चासौ च जानीते राजकोशस्त्वया हृतः
एवमाख्याति काकोऽयं तच्छीघ्रमनुगम्यताम्

12.83.14

तथान्यानपि स प्राह राजकोशहरान्सदा
न चास्य वचनं किंचिदकृतं श्रूयते क्वचित्

12.83.15

तेन विप्रकृताः सर्वे राजयुक्ताः कुरूद्वह
तमतिक्रम्य सुप्तस्य निशि काकमपोथयन्

12.83.16

वायसं तु विनिर्भिन्नं दृष्ट्वा बाणेन पञ्जरे
पूर्वाह्णे ब्राह्मणो वाक्यं क्षेमदर्शिनमब्रवीत्

12.83.17

राजंस्त्वामभयं याचे प्रभुं प्राणधनेश्वरम्
अनुज्ञातस्त्वया ब्रूयां वचनं त्वत्पुरो हितम्

12.83.18

मित्रार्थमभिसंतप्तो भक्त्या सर्वात्मना गतः
अयं तवार्थं हरते यो ब्रूयादक्षमान्वितः

12.83.19

संबुबोधयिषुर्मित्रं सदश्वमिव सारथिः
अतिमन्युप्रसक्तो हि प्रसज्य हितकारणम्

12.83.20

तथाविधस्य सुहृदः क्षन्तव्यं संविजानता
ऐश्वर्यमिच्छता नित्यं पुरुषेण बुभूषता

12.83.21

तं राजा प्रत्युवाचेदं यन्मा किंचिद्भवान्वदेत्
कस्मादहं न क्षमेयमाकाङ्क्षन्नात्मनो हितम्

12.83.22

ब्राह्मण प्रतिजानीहि प्रब्रूहि यदि चेच्छसि
करिष्यामि हि ते वाक्यं यद्यन्मां विप्र वक्ष्यसि

12.83.23

मुनिरुवाच
ज्ञात्वा नयानपायांश्च भृत्यतस्ते भयानि च
भक्त्या वृत्तिं समाख्यातुं भवतोऽन्तिकमागमम्

12.83.24

प्रागेवोक्तश्च दोषोऽयमाचार्यैर्नृपसेविनाम्
अगतीकगतिर्ह्येषा या राज्ञा सह जीविका

12.83.25

आशीविषैश्च तस्याहुः संगतं यस्य राजभिः
बहुमित्राश्च राजानो बह्वमित्रास्तथैव च

12.83.26

तेभ्यः सर्वेभ्य एवाहुर्भयं राजोपसेविनाम्
अथैषामेकतो राजन्मुहूर्तादेव भीर्भवेत्

12.83.27

नैकान्तेनाप्रमादो हि कर्तुं शक्यो महीपतौ
न तु प्रमादः कर्तव्यः कथंचिद्भूतिमिच्छता

12.83.28

प्रमादाद्धि स्खलेद्राजा स्खलिते नास्ति जीवितम्
अग्निं दीप्तमिवासीदेद्राजानमुपशिक्षितः

12.83.29

आशीविषमिव क्रुद्धं प्रभुं प्राणधनेश्वरम्
यत्नेनोपचरेन्नित्यं नाहमस्मीति मानवः

12.83.30

दुर्व्याहृताच्छङ्कमानो दुष्कृताद्दुरधिष्ठितात्
दुरासिताद्दुर्व्रजितादिङ्गितादङ्गचेष्टितात्

12.83.31

देवतेव हि सर्वार्थान्कुर्याद्राजा प्रसादितः
वैश्वानर इव क्रुद्धः समूलमपि निर्दहेत्
इति राजन्मयः प्राह वर्तते च तथैव तत्

12.83.32

अथ भूयांसमेवार्थं करिष्यामि पुनः पुनः
ददात्यस्मद्विधोऽमात्यो बुद्धिसाहाय्यमापदि

12.83.33

वायसश्चैव मे राजन्नन्तकायाभिसंहितः
न च मेऽत्र भवान्गर्ह्यो न च येषां भवान्प्रियः
हिताहितांस्तु बुध्येथा मा परोक्षमतिर्भव

12.83.34

ये त्वादानपरा एव वसन्ति भवतो गृहे
अभूतिकामा भूतानां तादृशैर्मेऽभिसंहितम्

12.83.35

ये वा भवद्विनाशेन राज्यमिच्छन्त्यनन्तरम्
अन्तरैरभिसंधाय राजन्सिध्यन्ति नान्यथा

12.83.36

तेषामहं भयाद्राजन्गमिष्याम्यन्यमाश्रमम्
तैर्हि मे संधितो बाणः काके निपतितः प्रभो

12.83.37

छद्मना मम काकश्च गमितो यमसादनम्
दृष्टं ह्येतन्मया राजंस्तपोदीर्घेण चक्षुषा

12.83.38

बहुनक्रझषग्राहां तिमिंगिलगणायुताम्
काकेन बडिशेनेमामतार्षं त्वामहं नदीम्

12.83.39

स्थाण्वश्मकण्टकवतीं व्याघ्रसिंहगजाकुलाम्
दुरासदां दुष्प्रवेशां गुहां हैमवतीमिव

12.83.40

अग्निना तामसं दुर्गं नौभिराप्यं च गम्यते
राजदुर्गावतरणे नोपायं पण्डिता विदुः

12.83.41

गहनं भवतो राज्यमन्धकारतमोवृतम्
नेह विश्वसितुं शक्यं भवतापि कुतो मया

12.83.42

अतो नायं शुभो वासस्तुल्ये सदसती इह
वधो ह्येवात्र सुकृते दुष्कृते न च संशयः

12.83.43

न्यायतो दुष्कृते घातः सुकृते स्यात्कथं वधः
नेह युक्तं चिरं स्थातुं जवेनातो व्रजेद्बुधः

12.83.44

सीता नाम नदी राजन्प्लवो यस्यां निमज्जति
तथोपमामिमां मन्ये वागुरां सर्वघातिनीम्

12.83.45

मधुप्रपातो हि भवान्भोजनं विषसंयुतम्
असतामिव ते भावो वर्तते न सतामिव
आशीविषैः परिवृतः कूपस्त्वमिव पार्थिव

12.83.46

दुर्गतीर्था बृहत्कूला करीरीवेत्रसंयुता
नदी मधुरपानीया यथा राजंस्तथा भवान्
श्वगृध्रगोमायुयुतो राजहंससमो ह्यसि

12.83.47

यथाश्रित्य महावृक्षं कक्षः संवर्धते महान्
ततस्तं संवृणोत्येव तमतीत्य च वर्धते

12.83.48

तेनैवोपेन्धनो नूनं दावो दहति दारुणः
तथोपमा ह्यमात्यास्ते राजंस्तान्परिशोधय

12.83.49

भवतैव कृता राजन्भवता परिपालिताः
भवन्तं पर्यवज्ञाय जिघांसन्ति भवत्प्रियम्

12.83.50

उषितं शङ्कमानेन प्रमादं परिरक्षता
अन्तःसर्प इवागारे वीरपत्न्या इवालये
शीलं जिज्ञासमानेन राज्ञश्च सहजीविना

12.83.51

कच्चिज्जितेन्द्रियो राजा कच्चिदभ्यन्तरा जिताः
कच्चिदेषां प्रियो राजा कच्चिद्राज्ञः प्रियाः प्रजाः

12.83.52

जिज्ञासुरिह संप्राप्तस्तवाहं राजसत्तम
तस्य मे रोचसे राजन्क्षुधितस्येव भोजनम्

12.83.53

अमात्या मे न रोचन्ते वितृष्णस्य यथोदकम्
भवतोऽर्थकृदित्येव मयि दोषो हि तैः कृतः
विद्यते कारणं नान्यदिति मे नात्र संशयः

12.83.54

न हि तेषामहं द्रुग्धस्तत्तेषां दोषवद्गतम्
अरेर्हि दुर्हताद्भेयं भग्नपृष्ठादिवोरगात्

12.83.55

राजोवाच
भूयसा परिबर्हेण सत्कारेण च भूयसा
पूजितो ब्राह्मणश्रेष्ठ भूयो वस गृहे मम

12.83.56

ये त्वां ब्राह्मण नेच्छन्ति न ते वत्स्यन्ति मे गृहे
भवतैव हि तज्ज्ञेयं यदिदानीमनन्तरम्

12.83.57

यथा स्याद्दुष्कृतो दण्डो यथा च सुकृतं कृतम्
तथा समीक्ष्य भगवञ्श्रेयसे विनियुङ्क्ष्व माम्

12.83.58

मुनिरुवाच
अदर्शयन्निमं दोषमेकैकं दुर्बलं कुरु
ततः कारणमाज्ञाय पुरुषं पुरुषं जहि

12.83.59

एकदोषा हि बहवो मृद्नीयुरपि कण्टकान्
मन्त्रभेदभयाद्राजंस्तस्मादेतद्ब्रवीमि ते

12.83.60

वयं तु ब्राह्मणा नाम मृदुदण्डाः कृपालवः
स्वस्ति चेच्छामि भवतः परेषां च यथात्मनः

12.83.61

राजन्नात्मानमाचक्षे संबन्धी भवतो ह्यहम्
मुनिः कालकवृक्षीय इत्येवमभिसंज्ञितः

12.83.62

पितुः सखा च भवतः संमतः सत्यसंगरः
व्यापन्ने भवतो राज्ये राजन्पितरि संस्थिते

12.83.63

सर्वकामान्परित्यज्य तपस्तप्तं तदा मया
स्नेहात्त्वां प्रब्रवीम्येतन्मा भूयो विभ्रमेदिति

12.83.64

उभे दृष्ट्वा दुःखसुखे राज्यं प्राप्य यदृच्छया
राज्येनामात्यसंस्थेन कथं राजन्प्रमाद्यसि

12.83.65

भीष्म उवाच
ततो राजकुले नान्दी संजज्ञे भूयसी पुनः
पुरोहितकुले चैव संप्राप्ते ब्राह्मणर्षभे

12.83.66

एकच्छत्रां महीं कृत्वा कौसल्याय यशस्विने
मुनिः कालकवृक्षीय ईजे क्रतुभिरुत्तमैः

12.83.67

हितं तद्वचनं श्रुत्वा कौसल्योऽन्वशिषन्महीम्
तथा च कृतवान्राजा यथोक्तं तेन भारत

Translation — Kisari Mohan Ganguli

"Bhishma said, 'This that I have told thee constitutes the first means. Listen now, O Bharata to the second means. That man who seeks to advance the interests of the king should always be protected by the king. If a person, O Yudhishthira, that is paid or unpaid, comes to thee for telling thee of the damage done to thy treasury when its resources are being embezzled by a minister, thou shouldst grant him an audience in private and protect him also from the (impeached) minister. The ministers guilty of peculation seek, O Bharata, to slay such informants. They who plunder the royal treasury combine together for opposing the person who seeks to protect it, and if the latter be left unprotected, he is sure to be ruined. In this connection also an old story is cited of what the sage Kalakavrikshiya had said unto the king of Kosala. It hath been heard by us that once on a time the sage Kalakavrikshiya came to Kshemadarsin who had ascended the throne of the kingdom of Kosala. Desirous of examining the conduct of all the officers of Kshemadarsin, the sage, with a crow kept within a cage in his hand, repeatedly travelled through every part of that king's dominions. And he spoke unto all the men and said, 'Study, ye the corvine science. The crows tell me the present, the

past, and the future.' Proclaiming this in the kingdom, the sage, accompanied by a large number of men, began to observe the misdeeds of all the officers of the king. Having ascertained all the affairs in respect of that kingdom, and having learnt that all the officers appointed by the king were guilty of malversation, the sage, with his crow, came to see the king. Of rigid vows, he said unto the king, 'I know everything (about thy kingdom).' Arrived at the presence of the king, he said unto his minister adorned with the insignia of his office that he had been informed by his crow that the minister had done such a misdeed in such a place, and that such and such persons know that he had plundered the royal treasury. 'My crow tells me this. Admit or prove the falsehood of the accusation quickly.' The sage then proclaimed the names of other officers who had similarly been guilty of embezzlement, adding, 'My crow never says anything that is false.' Thus accused and injured by the sage, all the officers of the king, O thou of Kuru's race, (united together and) pierced his crow, while the sage slept, at night. Beholding his crow pierced with a shaft within the cage, the regenerate Rishi, repairing to Kshemadarsin in the morning said unto him, 'O king, I seek thy protection. Thou art all-powerful and thou art the master of the lives and wealth of all. If I receive thy command I can then say what is for thy good. Grieved on account of thee whom I regard as a friend have come to thee, impelled by my devotion and ready to serve thee with my whole heart. Thou art being robbed of thy wealth, I have come to thee for disclosing it without showing any consideration for the robbers. Like a driver that urges a good steed, I have come hither for awakening thee whom I regard as a friend. A friend who is alive to his own interests and desirous of his own prosperity and aggrandisement, should forgive a friend that intrudes himself forcibly, impelled by devotion and wrath, for doing what is beneficial.' The king replied unto him, saying, 'Why should I not bear anything thou wilt say, since I am not blind to what is for my good? I grant thee permission, O regenerate one! Tell me what thou pleasest, I shall certainly obey the instructions thou wilt give me, O Brahman,'

"The sage said, 'Ascertaining the merits and faults of thy servants, as also the: dangers thou incurrest at their hands, I have come to thee, impelled by my devotion, for representing everything to thee. The teachers (of mankind) have of old declared what the curses are, O king, of those that serve others. The lot of those that serve the king is very painful and wretched. He who has any connection with kings is to have connection with snakes of virulent poison. Kings have many friends as also many enemies. They that serve kings have to fear all of them. Every moment, again, they have fear from the king himself, O monarch. A person serving the king cannot (with impunity) be guilty of heedlessness in doing the king's work. Indeed, a servant who desires to win prosperity should never display heedlessness in the discharge of his duties. His heedlessness may move the king to wrath, and such wrath may bring down destruction (on the servant). Carefully learning how to behave himself, one should sit in the presence of the king as he should in the presence of a blazing fire. Prepared to lay down life itself at every moment, one should serve the king attentively, for the king is all-powerful and master

of the lives and the wealth of all, and therefore, like unto a snake of virulent poison. He should always fear to indulge in evil speeches before the king, or to sit cheerlessly or in irreverent postures, or to wait in attitudes of disrespect or to walk disdainfully or display insolent gestures and disrespectful motions of the limbs. If the king becomes gratified, he can shower prosperity like god. If he becomes enraged, he can consume to the very roots like a blazing fire. This, O king, was said by Yama. Its truth is seen in the affairs of the world. I shall now (acting according to these precepts) do that which would enhance thy prosperity. Friends like ourselves can give unto friends like thee the aid of their intelligence in seasons of peril. This crow of mine, O king, has been slain for doing thy business. I cannot, however, blame thee for this. Thou art not loved by those (that have slain this bird). Ascertain who are thy friends and who thy foes. Do everything thyself without surrendering thy intelligence to others. They who are on thy establishment are all peculators. They do not desire the good of thy subjects. I have incurred their hostility. Conspiring with those servants that have constant access to thee they covet the kingdom after thee by compassing thy destruction. Their plans, however, do not succeed in consequence of unforeseen circumstances. Through fear of those men, O king, I shall leave this kingdom for some other asylum. I have no worldly desire, yet those persons of deceitful intentions have shot this shaft at my crow, and have, O lord, despatched the bird to Yama's abode. I have seen this, O king, with eyes whose vision has been improved by penances. With the assistance of this single crow I have crossed this kingdom of thine that is like a river abounding with alligators and sharks and crocodiles and whales. Indeed, with the assistance of that bird, I have passed through thy dominions like unto a Himalayan valley, impenetrable and inaccessible in consequence of trunks of (fallen) trees and scattered rocks and thorny shrubs and lions and tigers and other beasts of prey. The learned say that a region inaccessible in consequence of gloom can be passed through with the aid of a light, and a river that is unfordable can be crossed by means of a boat. No means, however, exist for penetrating or passing through the labyrinth of kingly affairs. Thy kingdom is like an inaccessible forest enveloped with gloom. Thou (that art the lord of it) canst not trust it. How then can I? Good and evil are regarded here in the same light. Residence here cannot, therefore, be safe. Here a person of righteous deeds meets with death, while one of unrighteous deeds incurs no danger. According to the requirements of justice, a person of unrighteous deeds should be slain but never one who is righteous in his acts. It is not proper, therefore, for one to stay in this kingdom long. A man of sense should leave this country soon. There is a river, O king, of the name of Sita. Boats sink in it. This thy kingdom is like that river. An all-destructive net seems to have been cast around it. Thou art like the fall that awaits collectors of honey, or like attractive food containing poison. Thy nature now resembles that of dishonest men and not that of the good. Thou art like a pit, O king, abounding with snakes of virulent poison. Thou resemblest, O king, a river full of sweet water but exceedingly difficult of access, With steep banks overgrown with Kariras and thorny canes. Thou art like a

swan in the midst of dogs, vultures and jackals. Grassy parasites, deriving their sustenance from a mighty tree, swell into luxuriant growth, and at last covering the tree itself overshadow it completely. A forest conflagration sets in, and catching those grassy plants first, consumes the lordly tree with them. Thy ministers, O king, resemble those grassy parasites of which I speak. Do thou check and correct them. They have been nourished by thee. But conspiring against thee, they are destroying thy prosperity. Concealing (from thee) the faults of thy servants, I am living in thy abode in constant dread of danger, even like a person living in a room with a snake within it or like the lover of a hero's wife. My object is to ascertain the behaviour of the king who is my fellow-lodger. I wish to know whether the king has his passions under control, whether his servants are obedient to him, whether he is loved by them, and whether he loves his subjects. For the object of ascertaining all these points, O best of kings, I have come to thee. Like food to a hungry person, thou hast become dear to me. I dislike thy ministers, however, as a person whose thirst has been slaked dislikes drink. They have found fault with me because I seek thy good. I have no doubt that there is no other cause for that hostility of theirs to me. I do not cherish any hostile intentions towards them. I am engaged in only marking their faults. As one should fear a wounded snake, every one should fear a foe of wicked heart!' 1

"The king said, 'Reside in my palace, O Brahmana! I shall always treat thee with respect and honour, and always worship thee. They that will dislike thee shall not dwell with me. Do thou thyself do what should be done next unto those persons (of whom thou hast spoken). Do thou see, O holy one, that the rod of chastisement is wielded properly and that everything is done well in my kingdom. Reflecting upon everything, do thou guide me in such a way that I may obtain prosperity.'

"The sage said, 'Shutting thy eyes in the first instance to this offence of theirs (viz., the slaughter of the crow), do thou weaken them one by one. Prove their faults then and strike them one after another. When many persons become guilty of the same offence, they can, by acting together, soften the very points of thorns. Lest thy ministers (being suspected, act against thee and) disclose thy secret counsels, I advise thee to proceed with such caution. As regards ourselves, we are Brahmanas, naturally compassionate and unwilling to give pain to any one. We desire thy good as also the good of others, even as we wish the good of ourselves. I speak of myself, O king! I am thy friend. I am known as the sage Kalakavrikshiya. I always adhere to truth. Thy sire regarded me lovingly as his friend. When distress overtook this kingdom during the region of thy sire, O king, I performed many penances (for driving it off), abandoning every other business. From my affection for thee I say this unto thee so that thou mayst not again commit the fault (of reposing confidence on undeserving persons). Thou hast obtained a kingdom without

trouble. Reflect upon everything connected with its weal and woe. Thou hast ministers in thy kingdom. But why, O king, shouldst thou be guilty of heedlessness?' After this, the king of Kosala took a minister from the Kshatriya order, and appointed that bull among Brahmanas (viz., the sage Kalakavrikshiya) as his Purohita. After these changes had been effected, the king of Kosala subjugated the whole earth and acquired great fame. The sage Kalakavrikshiya worshipped the gods in many grand sacrifices performed for the king. Having listened to his beneficial counsels, the king of Kosala conquered the whole earth and conducted himself in every respect as the sage directed.'"

180:1 The belief is still current that a wounded snake is certain to seek vengeance even if the person that has wounded it places miles of distance between himself and the reptile. The people of this country, therefore, always kill a snake outright and burn it in fire if they ever take it.

12.84.1

भीष्म उवाच
ह्रीनिषेधाः सदा सन्तः सत्यार्जवसमन्विताः
शक्ताः कथयितुं सम्यक्ते तव स्युः सभासदः

12.84.2

अत्याढ्यांश्चातिशूरांश्च ब्राह्मणांश्च बहुश्रुतान्
सुसंतुष्टांश्च कौन्तेय महोत्साहांश्च कर्मसु

12.84.3

एतान्सहायाँल्लिप्सेथाः सर्वास्वापत्सु भारत
कुलीनः पूजितो नित्यं न हि शक्तिं निगूहति

12.84.4

प्रसन्नं ह्यप्रसन्नं वा पीडितं हृतमेव वा
आवर्तयति भूयिष्ठं तदेको ह्यनुपालितः

12.84.5

कुलीना देशजाः प्राज्ञा रूपवन्तो बहुश्रुताः
प्रगल्भाश्चानुरक्ताश्च ते तव स्युः परिच्छदाः

12.84.6

दौष्कुलेयाश्च लुब्धाश्च नृशंसा निरपत्रपाः
ते त्वां तात निषेवेयुर्यावदार्द्रकपाणयः

12.84.7

अर्थमानार्घ्यसत्कारैर्भोगैरुच्चावचैः प्रियान्
यानर्थभाजो मन्येथास्ते ते स्युः सुखभागिनः

12.84.8

अभिन्नवृत्ता विद्वांसः सद्वृत्ताश्चरितव्रताः
न त्वां नित्यार्थिनो जह्युरक्षुद्राः सत्यवादिनः

12.84.9

अनार्या ये न जानन्ति समयं मन्दचेतसः
तेभ्यः प्रतिजुगुप्सेथा जानीयाः समयच्युतान्

12.84.10

नैकमिच्छेद्गणं हित्वा स्याच्चेदन्यतरग्रहः
यस्त्वेको बहुभिः श्रेयान्कामं तेन गणं त्यजेत्

12.84.11

श्रेयसो लक्षणं ह्येतद्विक्रमो यस्य दृश्यते
कीर्तिप्रधानो यश्च स्यात्समये यश्च तिष्ठति

12.84.12

समर्थान्पूजयेद्यश्च नास्पर्ध्यैः स्पर्धते च यः
न च कामाद्भयात्क्रोधाल्लोभाद्वा धर्ममुत्सृजेत्

12.84.13

अमानी सत्यवाक्शक्तो जितात्मा मान्यमानिता
स ते मन्त्रसहायः स्यात्सर्वावस्थं परीक्षितः

12.84.14

कुलीनः सत्यसंपन्नस्तितिक्षुर्दक्ष आत्मवान्
शूरः कृतज्ञः सत्यश्च श्रेयसः पार्थ लक्षणम्

12.84.15

तस्यैवं वर्तमानस्य पुरुषस्य विजानतः
अमित्राः संप्रसीदन्ति ततो मित्रीभवन्त्यपि

12.84.16

अत ऊर्ध्वममात्यानां परीक्षेत गुणागुणान्
संयतात्मा कृतप्रज्ञो भूतिकामश्च भूमिपः

12.84.17

संबद्धाः पुरुषैराप्तैरभिजातैः स्वदेशजैः
अहार्यैरव्यभीचारैः सर्वतः सुपरीक्षितैः

12.84.18

योधाः स्रौवास्तथा मौलास्तथैवान्येऽप्यवस्कृताः
कर्तव्या भूतिकामेन पुरुषेण बुभूषता

12.84.19

येषां वैनयिकी बुद्धिः प्रकृता चैव शोभना
तेजो धैर्यं क्षमा शौचमनुराग स्थितिर्धृतिः

12.84.20

परीक्षितगुणान्नित्यं प्रौढभावान्धुरंधरान्
पञ्चोपधाव्यतीतांश्च कुर्याद्राजार्थकारिणः

12.84.21

पर्याप्तवचनान्वीरान्प्रतिपत्तिविशारदान्
कुलीनान्सत्यसंपन्नानिङ्गितज्ञाननिष्ठुरान्

12.84.22

देशकालविधानज्ञान्भर्तृकार्यहितैषिणः
नित्यमर्थेषु सर्वेषु राजा कुर्वीत मन्त्रिणः

12.84.23

हीनतेजा ह्यसंहृष्टो नैव जातु व्यवस्यति
अवश्यं जनयत्येव सर्वकर्मसु संशयान्

12.84.24

एवमल्पश्रुतो मन्त्री कल्याणाभिजनोऽप्युत
धर्मार्थकामयुक्तोऽपि नालं मन्त्रं परीक्षितुम्

12.84.25

तथैवानभिजातोऽपि काममस्तु बहुश्रुतः
अनायक इवाचक्षुर्मुह्यत्यूह्येषु कर्मसु

12.84.26

यो वा ह्यस्थिरसंकल्पो बुद्धिमानागतागमः
उपायज्ञोऽपि नालं स कर्म यापयितुं चिरम्

12.84.27

केवलात्पुनराचारात्कर्मणो नोपपद्यते
परिमर्शो विशेषाणामश्रुतस्येह दुर्मतेः

12.84.28

मन्त्रिण्यननुरक्ते तु विश्वासो न हि विद्यते
तस्मादननुरक्ताय नैव मन्त्रं प्रकाशयेत्

12.84.29

व्यथयेद्धि स राजानं मन्त्रिभिः सहितोऽनृजुः
मारुतोपहतच्छिद्रैः प्रविश्याग्निरिव द्रुमम्

12.84.30

संक्रुध्यत्येकदा स्वामी स्थानाच्चैवापकर्षति
वाचा क्षिपति संरब्धस्ततः पश्चात्प्रसीदति

12.84.31

तानि तान्यनुरक्तेन शक्यान्यनुतितिक्षितुम्
मन्त्रिणां च भवेत्क्रोधो विस्फूर्जितमिवाशनेः

12.84.32

यस्तु संहरते तानि भर्तुः प्रियचिकीर्षया
समानसुखदुःखं तं पृच्छेदर्थेषु मानवम्

12.84.33

अनृजुस्त्वनुरक्तोऽपि संपन्नश्चेतरैर्गुणैः
राज्ञः प्रज्ञानयुक्तोऽपि न मन्त्रं श्रोतुमर्हति

12.84.34

योऽमित्रैः सह संबद्धो न पौरान्बहु मन्यते
स सुहृत्तादृशो राज्ञो न मन्त्रं श्रोतुमर्हति

12.84.35

अविद्वानशुचिः स्तब्धः शत्रुसेवी विकत्थनः
स सुहृत्क्रोधनो लुब्धो न मन्त्रं श्रोतुमर्हति

12.84.36

आगन्तुश्चानुरक्तोऽपि काममस्तु बहुश्रुतः
सत्कृतः संविभक्तो वा न मन्त्रं श्रोतुमर्हति

12.84.37

यस्त्वल्पेनापि कार्येण सकृदाक्षारितो भवेत्
पुनरन्यैर्गुणैर्युक्तो न मन्त्रं श्रोतुमर्हति

12.84.38

कृतप्रज्ञश्च मेधावी बुधो जानपदः शुचिः
सर्वकर्मसु यः शुद्धः स मन्त्रं श्रोतुमर्हति

12.84.39

ज्ञानविज्ञानसंपन्नः प्रकृतिज्ञः परात्मनोः
सुहृदात्मसमो राज्ञः स मन्त्रं श्रोतुमर्हति

12.84.40

सत्यवाक्शीलसंपन्नो गम्भीरः सत्रपो मृदुः
पितृपैतामहो यः स्यात्स मन्त्रं श्रोतुमर्हति

12.84.41

संतुष्टः संमतः सत्यः शौटीरो द्वेष्यपापकः
मन्त्रवित्कालविच्छूरः स मन्त्रं श्रोतुमर्हति

12.84.42

सर्वलोकं समं शक्तः सान्त्वेन कुरुते वशे
तस्मै मन्त्रः प्रयोक्तव्यो दण्डमाधित्सता नृप

12.84.43

पौरजानपदा यस्मिन्विश्वासं धर्मतो गताः
योद्धा नयविपश्चिच्च स मन्त्रं श्रोतुमर्हति

12.84.44

तस्मात्सर्वैर्गुणैरेतैरुपपन्नाः सुपूजिताः
मन्त्रिणः प्रकृतिज्ञाः स्युस्त्र्यवरा महदीप्सवः

12.84.45

स्वासु प्रकृतिषु छिद्रं लक्षयेरन्परस्य च
मन्त्रिणो मन्त्रमूलं हि राज्ञो राष्ट्रं विवर्धते

12.84.46

नास्य छिद्रं परः पश्येच्छिद्रेषु परमन्वियात्
गूहेत्कूर्म इवाङ्गानि रक्षेद्विवरमात्मनः

12.84.47

मन्त्रग्राहा हि राज्यस्य मन्त्रिणो ये मनीषिणः
मन्त्रसंहननो राजा मन्त्राङ्गानीतरो जनः

12.84.48

राज्यं प्रणिधिमूलं हि मन्त्रसारं प्रचक्षते
स्वामिनं त्वनुवर्तन्ति वृत्त्यर्थमिह मन्त्रिणः

12.84.49

स विनीय मदक्रोधौ मानमीर्ष्यां च निर्वृतः
नित्यं पञ्चोपधातीतैर्मन्त्रयेत्सह मन्त्रिभिः

12.84.50

तेषां त्रयाणां विविधं विमर्शं; बुध्येत चित्तं विनिवेश्य तत्र
स्वनिश्चयं तं परनिश्चयं च; निवेदयेदुत्तरमन्त्रकाले

12.84.51

धर्मार्थकामज्ञमुपेत्य पृच्छे;द्युक्तो गुरुं ब्राह्मणमुत्तमार्थम्
निष्ठा कृता तेन यदा सह स्या;त्तं तत्र मार्गं प्रणयेदसक्तम्

12.84.52

एवं सदा मन्त्रयितव्यमाहु;र्ये मन्त्रतत्त्वार्थविनिश्चयज्ञाः
तस्मात्त्वमेवं प्रणयेः सदैव; मन्त्रं प्रजासंग्रहणे समर्थम्

12.84.53

न वामनाः कुब्जकृशा न खञ्जा; नान्धा जडाः स्त्री न नपुंसकं च
न चात्र तिर्यङ्न पुरो न पश्चा;न्नोर्ध्वं न चाधः प्रचरेत कश्चित्

12.84.54

आरुह्य वातायनमेव शून्यं; स्थलं प्रकाशं कुशकाशहीनम्
वागङ्गदोषान्परिहृत्य मन्त्रं; संमन्त्रयेत्कार्यमहीनकालम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'What should be the characteristics, O grandsire, of the legislators, the ministers of war, the courtiers, the generalissimos, and the counsellors of a king!'

"Bhishma said, 'Such persons as are possessed of modesty, self-restraint, truth, sincerity, and courage to say what is proper, should be thy legislators. They that are always by thy side, that are possessed of great courage, that are of the regenerate caste, possessed of great learning, well pleased with thee, and endued with perseverance in all acts, should, O son of Kunti, be desired by thee for becoming thy ministers of war at all seasons of distress, O Bharata! One who is of high descent, who, treated with honour by thee, always exerts his powers to the utmost on thy behalf, and who will never abandon thee in weal or woe, illness or death, should be entertained by thee as a courtier. They that are of high birth, that are born in thy kingdom, that have wisdom, beauty of form and features, great learning, and dignity of behaviour, and that are, besides, devoted to thee, should be employed as officers of thy army. Persons of tow descent and covetous dispositions, who are cruet and shameless would court thee, O sire, as long as their hands would remain wet. 1 They that are of good birth and good behaviour, that can read all signs and gestures, that are destitute of cruelty, that know what the requirements are of place and time, that always seek the good of their master in all acts, should be appointed as ministers by the king in all his affairs. They that have been won over with gifts of wealth, honours, regardful receptions, and means of procuring felicity, and who on that account may be regarded by thee as persons inclined to benefit thee in all thy affairs, should always be made sharers of thy happiness. They that are unchangeable in conduct, possessed of learning and good behaviour, observant of excellent vows, large-hearted, and truthful in speech, will always be attentive to thy affairs and will never abandon thee, They, on the other

hand, that are disrespectable, that are not observant of restraints, that are of wicked souls, and that have fallen away from good practices, should always be compelled by thee to observe all wholesome restraints. When the question is which of two sides should be adopted, thou shouldst not abandon the many for adopting the side of one. When, however, that one person transcends the many in consequence of the possession of many accomplishments, then thou shouldst, for that one, abandon the many. These are regarded as marks of superiority, viz., prowess, devotion to pursuits that bring fame, and observance of wholesome restraints. He, again, that honours all persons possessed of ability, that never indulges in feelings of rivalry with persons possessed of no merit, that never abandons righteousness from lust or fear or wrath or covetousness, that is adorned with humility, that is truthful in speech and forgiving in temper, that has his soul under control, that has a sense of dignity, and that has been tried in every situation, should be employed by thee as thy counsellor. High descent, purity of blood, forgiveness, cleverness, and purity of soul, bravery, gratefulness, and truth, are, O son of Pritha marks of superiority and goodness. A wise man who conducts himself in this way, 1 succeeds in disarming his very foes of their hostility and converting them into friend. A king that has his soul under restraint, that is possessed of wisdom, and that is desirous of prosperity, should carefully examine the merits and demerits of his ministers. A king desirous of prosperity and of shining in the midst of his contemporaries, should have for ministers persons connected with his trusted friends, possessed of high birth born in his own kingdom, incapable of being corrupted, unstained by adultery and similar vices, well tested, belonging to good families, possessed of learning, sprung from sires and grandsires that held similar offices, and adorned with humility. The king should employ five such persons to look after his affairs as are possessed of intelligence unstained by pride, a disposition that is good, energy, patience, forgiveness, purity, loyalty, firmness, and courage, whose merits and faults have been well tested, who are of mature years, who are capable of bearing burthens, and who are free from deceit. Men that are wise in speech, that are possessed of heroism, that are full of resources under difficulties, that are of high birth, that are truthful, that can read signs, that are free from cruelty, that are conversant with the requirements of place and time, and that desire the good of their masters, should be employed by the king as his ministers in all affairs of the kingdom. One who is bereft of energy and who has been abandoned by friends can never work with perseverance. Such a man, if employed, fails in almost every business. A minister possessed of little learning, even if blessed with high birth and attentive to virtue, profit, and pleasure, becomes incompetent in choosing proper courses of action. Similarly, a person of low descent, even if possessed of great learning, always errs, like a blind man without a guide, in all acts requiring dexterity and foresight. A person, again, who is of infirm purposes, even if possessed of intelligence and learning, and even if conversant with means,

cannot long act with success. A man of wicked heart and possessed of no learning may set his hand to work but he fails to ascertain what the results will be of his work. A king should never repose trust on a minister that is not devoted to him. He should, therefore, never disclose his counsels to a minister that is not devoted to him. Such a wicked minister, combining with the other ministers of the king, may ruin his master, like a fire consuming a tree by entering its entrails through the holes in its body with the aid of the wind. Giving way to wrath, a master may one day pull down a servant from his office or reprove him, from rage, in harsh words, and restore him to power again. None but a servant devoted to the master can bear and forgive such treatment. Ministers also become sometime highly offended with their royal masters. That one, however, amongst them, who subdues his wrath from desire of doing good to his master,--that person who is a sharer with the king of his weal and woe,--should be consulted by the king in all his affairs. A person who is of crooked heart, even if he be devoted to his master and possessed of wisdom and adorned with. numerous virtues, should never be consulted by the king. One who is allied with foes and who does not regard the interests of the king's subjects, should be known as an enemy. The king should never consult with him. One who is possessed of no learning, who is not pure, who is stained with pride, who pays court to the king's enemies, who indulges in brag, who is unfriendly, wrathful, and covetous should not be consulted by the king. One who is a stranger, even if he be devoted to the king and possessed of great learning, may be honoured by the king and gratified with assignment of the means of sustenance, but the king should never consult him in his affairs. A person whose sire was unjustly banished by royal edict should not be consulted by the king even if the king may have subsequently bestowed honours upon him and assigned to him the means of sustenance. A well-wisher whose property was once confiscated for a slight transgression, even if he be possessed of every accomplishment should not still be consulted by the king. A person possessed of wisdom, intelligence, and learning, who is born within the kingdom, who is pure and righteous in all his acts, deserves to be consulted by the king. One who is endued with knowledge and wisdom, who is acquainted with the dispositions of his friends and foes, who is such a friend of the king as to be his second self, deserves to be consulted. One who is truthful in speech and modest and mild and who is a hereditary servant of the king, deserves to be consulted. One who is contented and honoured, who is truthful and dignified, who hates wickedness and wicked men, who is conversant with policy and the requirements of time, and who is courageous, deserves to be consulted by the king. One who is competent to win over all men by conciliation should be consulted, O monarch, by the king that is desirous of ruling according to the dictates of the science of chastisement. One upon whom the inhabitants of both the capital and the provinces repose confidence for his righteous conduct, who is competent to fight and conversant with the rules of policy, deserves to be consulted by the king. Therefore, men possessed of such qualities, men conversant with the dispositions of all and desirous of achieving high acts, should be honoured by the king and made his ministers. Their number also should not be less

than three. 1 Ministers should be employed in observing the laches of their masters, of themselves, of the subjects, and of the foes of their master. The kingdom has its root in the counsels of policy that flow from ministers, and its growth proceeds from the same source. Ministers should act in such a way that the enemies of their master may not be able to detect his laches. On the other hand, when their laches become visible, they should then be assailed. Like the tortoise protecting its limbs by withdrawing them within its shell, ministers should protect their own counsels. They should, even thus, conceal their own laches. Those ministers of a kingdom that succeed in concealing their counsels are said to be possessed of wisdom. Counsels constitute the armour of a king, and the limbs of his subjects and officers. A kingdom is said to have its roots in spies and secret agents, and its strength is said to lie in counsels of policy. If masters and ministers follow each other for deriving support from each other, subduing pride and wrath, and vanity and envy, they may then both become happy. A king should also consult with such ministers as are free from the five kinds of deceit. Ascertaining well, in the first instance, the different opinions of the three amongst them whom he has consulted, the king should, for subsequent deliberation, repair to his preceptor for informing him of those opinions and his own. His preceptor should be a Brahmana well versed in all matters of virtue, profit, and pleasure. Repairing, for such subsequent deliberation, to him, the king should, with collected mind, ask his opinion. When a decision is arrived at after deliberation with him, the king should then, without attachment, carry it out into practice. They that are conversant with the conclusions of the science of consultation say that kings should always hold consultation in this way. Having settled counsels in this way, they should then be reduced to practice, for then they will be able to win over all the subjects. There should be no dwarfs, no humpbacked persons, no one of an emaciated constitution, no one who is lame or blind, no one who is an idiot, no woman, and no eunuch, at the spot where the king holds his consultations. Nothing should move there before or behind, above or below, or in transverse directions. Getting up on a boat, or repairing to an open space destitute of grass or grassy bushes and whence the surrounding land may be clearly seen, the king should hold consultations at the proper time, avoiding faults of speech and gestures.'"

181:1 i.e., as long as they are paid and have in their hands what has been given to them.

182:1 i.e., shows these virtues in his conduct.

184:1 Tryavarah is explained by Nilakantha as "not less than three." The number laid down generally is five. In no case it should be less than three.

12.85.1

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
बृहस्पतेश्च संवादं शक्रस्य च युधिष्ठिर

12.85.2

शक्र उवाच
किं स्विदेकपदं ब्रह्मन्पुरुषः सम्यगाचरन्
प्रमाणं सर्वभूतानां यशश्चैवाप्नुयान्महत्

12.85.3

बृहस्पतिरुवाच
सान्त्वमेकपदं शक्र पुरुषः सम्यगाचरन्
प्रमाणं सर्वभूतानां यशश्चैवाप्नुयान्महत्

12.85.4

एतदेकपदं शक्र सर्वलोकसुखावहम्
आचरन्सर्वभूतेषु प्रियो भवति सर्वदा

12.85.5

यो हि नाभाषते किंचित्सततं भ्रुकुटीमुखः
द्वेष्यो भवति भूतानां स सान्त्वमिह नाचरन्

12.85.6

यस्तु पूर्वमभिप्रेक्ष्य पूर्वमेवाभिभाषते
स्मितपूर्वाभिभाषी च तस्य लोकः प्रसीदति

12.85.7

दानमेव हि सर्वत्र सान्त्वेनानभिजल्पितम्
न प्रीणयति भूतानि निर्व्यञ्जनमिवाशनम्

12.85.8

अदाता ह्यपि भूतानां मधुरामीरयन्गिरम्
सर्वलोकमिमं शक्र सान्त्वेन कुरुते वशे

12.85.9

तस्मात्सान्त्वं प्रकर्तव्यं दण्डमाधित्सतामिह
फलं च जनयत्येवं न चास्योद्विजते जनः

12.85.10

सुकृतस्य हि सान्त्वस्य श्लक्ष्णस्य मधुरस्य च
सम्यगासेव्यमानस्य तुल्यं जातु न विद्यते

12.85.11

भीष्म उवाच
इत्युक्तः कृतवान्सर्वं तथा शक्रः पुरोधसा
तथा त्वमपि कौन्तेय सम्यगेतत्समाचर

Translation — Kisari Mohan Ganguli

"'Bhishma said, 'In this connection, O Yudhishthira, the old account of a conversation between Vrihaspati and Sakra is cited.'

"Sakra said, 'What is that one act, O regenerate one, by accomplishing which with care, a person may become the object of regard with all creatures and acquire great celebrity?'

"Vrihaspati said, 'Agreeableness of speech, O Sakra, is the one thing by practising which a person may become an object of regard with all creatures and acquire great celebrity. This is the one thing, O Sakra, which gives happiness to all. By practising it, one may always obtain the love of all creatures. The person who does not speak a word and whose face is always furrowed with frowns, becomes an object of hatred with all creatures. Abstention from agreeable speeches makes him so. That person who, upon beholding others, addresses them first and does so with smiles succeeds in making everyone gratified with him. Even gifts, if not made with agreeable speeches, do not delight the recipients, like rice without curry. If even the possessions of men, O Sakra, be taken away with sweet speeches, such sweetness of behaviour succeeds in reconciling the robbed. A king, therefore, that is desirous of even inflicting chastisement should utter sweet words. Sweetness of speech never fails of its purpose, while, at the same time it never pains any heart. A person of good acts and good, agreeable, and sweet speeches, has no equal.'

"Bhishma continued, 'Thus addressed by his priest, Sakra began to act according to those instructions. Do thou also, O son of Kunti, practise this virtue."'

12.86.1

युधिष्ठिर उवाच
कथं स्विदिह राजेन्द्र पालयन्पार्थिवः प्रजाः
प्रति धर्मं विशेषेण कीर्तिमाप्नोति शाश्वतीम्

12.86.2

भीष्म उवाच
व्यवहारेण शुद्धेन प्रजापालनतत्परः
प्राप्य धर्मं च कीर्तिं च लोकावाप्नोत्युभौ शुचिः

12.86.3

युधिष्ठिर उवाच
कीदृशं व्यवहारं तु कैश्च व्यवहरेन्नृपः
एतत्पृष्टो महाप्राज्ञ यथावद्वक्तुमर्हसि

12.86.4

ये चैते पूर्वकथिता गुणास्ते पुरुषं प्रति
नैकस्मिन्पुरुषे ह्येते विद्यन्त इति मे मतिः

12.86.5

भीष्म उवाच
एवमेतन्महाप्राज्ञ यथा वदसि बुद्धिमान्
दुर्लभः पुरुषः कश्चिदेभिर्गुणगुणैर्युतः

12.86.6

किं तु संक्षेपतः शीलं प्रयत्ने नेह दुर्लभम्
वक्ष्यामि तु यथामात्यान्यादृशांश्च करिष्यसि

12.86.7

चतुरो ब्राह्मणान्वैद्यान्प्रगल्भान्सात्त्विकाञ्शुचीन्
त्रींश्च शूद्रान्विनीतांश्च शुचीन्कर्मणि पूर्वके

12.86.8

अष्टाभिश्च गुणैर्युक्तं सूतं पौराणिकं चरेत्
पञ्चाशद्वर्षवयसं प्रगल्भमनसूयकम्

12.86.9

मतिस्मृतिसमायुक्तं विनीतं समदर्शनम्
कार्ये विवदमानानां शक्तमर्थेष्वलोलुपम्

12.86.10

विवर्जितानां व्यसनैः सुघोरैः सप्तभिर्भृशम्
अष्टानां मन्त्रिणां मध्ये मन्त्रं राजोपधारयेत्

12.86.11

ततः संप्रेषयेद्राष्ट्रे राष्ट्रायाथ च दर्शयेत्
अनेन व्यवहारेण द्रष्टव्यास्ते प्रजाः सदा

12.86.12

न चापि गूढं कार्यं ते ग्राह्यं कार्योपघातकम्
कार्ये खलु विपन्ने त्वां सोऽधर्मस्तांश्च पीडयेत्

12.86.13

विद्रवेच्चैव राष्ट्रं ते श्येनात्पक्षिगणा इव
परिस्रवेच्च सततं नौर्विशीर्णेव सागरे

12.86.14

प्रजाः पालयतोऽसम्यगधर्मेणेह भूपतेः
हार्दं भयं संभवति स्वर्गश्चास्य विरुध्यते

12.86.15

अथ योऽधर्मतः पाति राजामात्योऽथ वात्मजः
धर्मासने नियुक्तः सन्धर्ममूलं नरर्षभ

12.86.16

कार्येष्वधिकृताः सम्यगकुर्वन्तो नृपानुगाः
आत्मानं पुरतः कृत्वा यान्त्यधः सहपार्थिवाः

12.86.17

बलात्कृतानां बलिभिः कृपणं बहु जल्पताम्
नाथो वै भूमिपो नित्यमनाथानां नृणां भवेत्

12.86.18

ततः साक्षिबलं साधु द्वैधे वादकृतं भवेत्
असाक्षिकमनाथं वा परीक्ष्यं तद्विशेषतः

12.86.19

अपराधानुरूपं च दण्डं पापेषु पातयेत्
उद्वेजयेद्धनैरृद्धान्दरिद्रान्वधबन्धनैः

12.86.20

विनयैरपि दुर्वृत्तान्प्रहारैरपि पार्थिवः
सान्त्वेनोपप्रदानेन शिष्टांश्च परिपालयेत्

12.86.21

राज्ञो वधं चिकीर्षेद्यस्तस्य चित्रो वधो भवेत्
आजीवकस्य स्तेनस्य वर्णसंकरकस्य च

12.86.22

सम्यक्प्रणयतो दण्डं भूमिपस्य विशां पते
युक्तस्य वा नास्त्यधर्मो धर्म एवेह शाश्वतः

12.86.23

कामकारेण दण्डं तु यः कुर्यादविचक्षणः
स इहाकीर्तिसंयुक्तो मृतो नरकमाप्नुयात्

12.86.24

न परस्य श्रवादेव परेषां दण्डमर्पयेत्
आगमानुगमं कृत्वा बध्नीयान्मोक्षयेत वा

12.86.25

न तु हन्यान्नृपो जातु दूतं कस्यांचिदापदि
दूतस्य हन्ता निरयमाविशेत्सचिवैः सह

12.86.26

यथोक्तवादिनं दूतं क्षत्रधर्मरतो नृपः
यो हन्यात्पितरस्तस्य भ्रूणहत्यामवाप्नुयुः

12.86.27

कुलीनः शीलसंपन्नो वाग्मी दक्षः प्रियंवदः
यथोक्तवादी स्मृतिमान्दूतः स्यात्सप्तभिर्गुणैः

12.86.28

एतैरेव गुणैर्युक्तः प्रतीहारोऽस्य रक्षिता
शिरोरक्षश्च भवति गुणैरेतैः समन्वितः

12.86.29

धर्मार्थशास्त्रतत्त्वज्ञः संधिविग्रहको भवेत्
मतिमान्धृतिमान्धीमान्रहस्यविनिगूहिता

12.86.30

कुलीनः सत्यसंपन्नः शक्तोऽमात्यः प्रशंसितः
एतैरेव गुणैर्युक्तस्तथा सेनापतिर्भवेत्

12.86.31

व्यूहयन्त्रायुधीयानां तत्त्वज्ञो विक्रमान्वितः
वर्षशीतोष्णवातानां सहिष्णुः पररन्ध्रवित्

12.86.32

विश्वासयेत्परांश्चैव विश्वसेन्न तु कस्यचित्
पुत्रेष्वपि हि राजेन्द्र विश्वासो न प्रशस्यते

12.86.33

एतच्छास्त्रार्थतत्त्वं तु तवाख्यातं मयानघ
अविश्वासो नरेन्द्राणां गुह्यं परममुच्यते

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'O foremost of kings, what is that method by which a king ruling his subjects may, in consequence of it, obtain great blessedness and eternal fame?'

"Bhishma said, 'A king of cleansed soul and attentive to the duty of protecting his subjects earns merit and fame, both here and hereafter, by conducting himself righteously.'

"Yudhishthira said, 'With whom should the king behave in what way? Asked by me, O thou of great wisdom, it behoveth thee to tell me everything duly. Those virtues of which thou hast already spoken with respect to a person, cannot, it is my belief, be found to exist in any single individual.'

"Bhishma said, 'Thou art endued with great intelligence, O Yudhishthira! It is even so as thou sayest. The person is very rare who is possessed of all those good qualities. To be brief, conduct like this (viz., the presence of all the virtues spoken of), is very difficult to be met with even upon careful search. I shall, however, tell thee what kinds of ministers should be appointed by thee. Four Brahmanas, learned in the Vedas, possessed of a sense of dignity, belonging to the Snataka order, and of pure behaviour, and eight Kshatriyas, all of whom should be possessed of physical strength and capable of wielding weapons, and one and twenty Vaisyas, all of whom should be possessed of

wealth, and three Sudras, everyone of whom should be humble and of pure conduct and devoted to his daily duties, and one man of the Suta caste, possessed of a knowledge of the Puranas and the eight cardinal virtues, should be thy ministers. Every one of them should be fifty years of age, possessed of a sense of dignity, free from envy, conversant with the Srutis and the Smritis, humble, impartial, competent to readily decide in the midst of disputants urging different courses of action, free from covetousness, and from the seven dreadful vices called Vyasanas. The king should consult with those eight ministers and hold the lead among them. He should then publish in his kingdom, for the information of his subjects, the results of such deliberation. Thou shouldst always, adopting such a conduct, watch over thy people. Thou shouldst never confiscate what is deposited with thee or appropriate as thine the thing about whose ownership two persons may dispute. Conduct such as this would spoil the administration of justice. If the administration of justice be thus injured, sin will afflict thee, and afflict thy kingdom as well, and inspire thy people with fear as little birds at the sight of the hawk. Thy kingdom will then melt away like a boat wrecked on the sea. If a king governs his subjects with unrighteousness, fear takes possession of his heart and the door of heaven is closed against him. A kingdom, O bull among men, has its root in righteousness. That minister, or king's son, who acts unrighteously, occupying the seat of justice, and those officers who having accepted the charge of affairs, act unjustly, moved by self-interest, all sink in hell along with the king himself. Those helpless men who are oppressed by the powerful and who indulge on that account in piteous and copious lamentations, have their protector in the king. In cases of dispute between two parties the decision should be based upon the evidence of witnesses. If one of the disputants has no witnesses and is helpless, the king should give the case his best consideration. The king should cause chastisement to be meted out to offenders according to the measure of their offences. They that are wealthy should be punished with fines and confiscations; they that are poor, with loss of liberty. Those that are of very wicked conduct should be chastised by the king with even corporal inflictions. The king should cherish all good men with agreeable speeches and gifts of wealth. He who seeks to compass the death of the king should be punished with death to be effected by diverse means. The same should be the punishment of one who becomes guilty of arson or theft or such co-habitation with women as may lead to a confusion of castes. A king, O monarch, who inflicts punishments duly and conformably to the dictates of the science of chastisement, incurs no sin by the act. On the other hand, he earns merit that is eternal. That foolish king who inflicts punishments capriciously, earns infamy here and sinks into hell hereafter. One should not be punished for the fault of another, Reflecting well upon the (criminal) code, a person should be convicted or acquitted. A king should never slay an envoy under any circumstances. That king who slays art envoy sinks into hell with all his ministers. That king observant of Kshatriya practices who slays an envoy that faithfully utters the message with which he is charged, causes the manes of his deceased ancestors to be stained with the sin of killing a foetus. An envoy should possess these seven

accomplishments, viz., he should be high-born, of a good family, eloquent, clever, sweet-speeched, faithful in delivering the message with which he is charged, and endued with a good memory. The aid-de-camp of the king that protects his person should be endued with similar qualities. The officer also that guards his capital or citadel should possess the same accomplishments. The king's minister should be conversant with the conclusions of the scriptures and competent in directing wars and making treaties. He should, further, be intelligent, possessed of courage, modest, and capable of keeping secrets. He should also be of high birth endued with strength of mind, and pure in conduct. If possessed of these qualities, he should be regarded worthy. The commander of the king's forces should be possessed of similar accomplishments. He should also be conversant with the different kinds of battle array and with the uses of engines and weapons. He should be able to bear exposure to rain, cold, heat, and wind, and watchful of the laches of foes. The king, O monarch, should be able to lull his foes into a sense of security. He should not, however, himself trust anyone. The reposing of confidence on even his own son is not to be approved of. I have now, O sinless one, declared to thee what the conclusions of the scriptures are. Refusal to trust anyone has been said to be one of the highest mysteries of king-craft.'"

12.87.1

युधिष्ठिर उवाच
कथंविधं पुरं राजा स्वयमावस्तुमर्हति
कृतं वा कारयित्वा वा तन्मे ब्रूहि पितामह

12.87.2

भीष्म उवाच
यत्र कौन्तेय वस्तव्यं सपुत्रभ्रातृबन्धुना
न्याय्यं तत्र परिप्रष्टुं गुप्तिं वृत्तिं च भारत

12.87.3

तस्मात्ते वर्तयिष्यामि दुर्गकर्म विशेषतः
श्रुत्वा तथा विधातव्यमनुष्ठेयं च यत्नतः

12.87.4

षड्विधं दुर्गमास्थाय पुराण्यथ निवेशयेत्
सर्वसंपत्प्रधानं यद्बाहुल्यं वापि संभवेत्

12.87.5

धन्वदुर्गं महीदुर्गं गिरिदुर्गं तथैव च
मनुष्यदुर्गमब्दुर्गं वनदुर्गं च तानि षट्

12.87.6

यत्पुरं दुर्गसंपन्नं धान्यायुधसमन्वितम्
दृढप्राकारपरिखं हस्त्यश्वरथसंकुलम्

12.87.7

विद्वांसः शिल्पिनो यत्र निचयाश्च सुसंचिताः
धार्मिकश्च जनो यत्र दाक्ष्यमुत्तममास्थितः

12.87.8

ऊर्जस्विनरनागाश्वं चत्वरापणशोभितम्
प्रसिद्धव्यवहारं च प्रशान्तमकुतोभयम्

12.87.9

सुप्रभं सानुनादं च सुप्रशस्तनिवेशनम्
शूराढ्यजनसंपन्नं ब्रह्मघोषानुनादितम्

12.87.10

समाजोत्सवसंपन्नं सदापूजितदैवतम्
वश्यामात्यबलो राजा तत्पुरं स्वयमावसेत्

12.87.11

तत्र कोशं बलं मित्रं व्यवहारं च वर्धयेत्
पुरे जनपदे चैव सर्वदोषान्निवर्तयेत्

12.87.12

भाण्डागारायुधागारं प्रयत्नेनाभिवर्धयेत्
निचयान्वर्धयेत्सर्वांस्तथा यन्त्रगदागदान्

12.87.13

काष्ठलोहतुषाङ्गारदारुशृङ्गास्थिवैणवान्
मज्जास्नेहवसाक्षौद्रमौषधग्राममेव च

12.87.14

शणं सर्जरसं धान्यमायुधानि शरांस्तथा
चर्म स्नायु तथा वेत्रं मुञ्जबल्बजधन्वनान्

12.87.15

आशयाश्चोदपानाश्च प्रभूतसलिला वराः
निरोद्धव्याः सदा राज्ञा क्षीरिणश्च महीरुहाः

12.87.16

सत्कृताश्च प्रयत्नेन आचार्यर्त्विक्पुरोहिताः
महेष्वासाः स्थपतयः सांवत्सरचिकित्सकाः

12.87.17

प्राज्ञा मेधाविनो दान्ता दक्षाः शूरा बहुश्रुताः
कुलीनाः सत्त्वसंपन्ना युक्ताः सर्वेषु कर्मसु

12.87.18

पूजयेद्धार्मिकान्राजा निगृह्णीयादधार्मिकान्
नियुञ्ज्याच्च प्रयत्नेन सर्ववर्णान्स्वकर्मसु

12.87.19

बाह्यमाभ्यन्तरं चैव पौरजानपदं जनम्
चारैः सुविदितं कृत्वा ततः कर्म प्रयोजयेत्

12.87.20

चारान्मन्त्रं च कोशं च मन्त्रं चैव विशेषतः
अनुतिष्ठेत्स्वयं राजा सर्वं ह्यत्र प्रतिष्ठितम्

12.87.21

उदासीनारिमित्राणां सर्वमेव चिकीर्षितम्
पुरे जनपदे चैव ज्ञातव्यं चारचक्षुषा

12.87.22

ततस्तथा विधातव्यं सर्वमेवाप्रमादतः
भक्तान्पूजयता नित्यं द्विषतश्च निगृह्णता

12.87.23

यष्टव्यं क्रतुभिर्नित्यं दातव्यं चाप्यपीडया
प्रजानां रक्षणं कार्यं न कार्यं कर्म गर्हितम्

12.87.24

कृपणानाथवृद्धानां विधवानां च योषिताम्
योगक्षेमं च वृत्तिं च नित्यमेव प्रकल्पयेत्

12.87.25

आश्रमेषु यथाकालं चेलभाजनभोजनम्
सदैवोपहरेद्राजा सत्कृत्यानवमन्य च

12.87.26

आत्मानं सर्वकार्याणि तापसे राज्यमेव च
निवेदयेत्प्रयत्नेन तिष्ठेत्प्रह्वश्च सर्वदा

12.87.27

सर्वार्थत्यागिनं राजा कुले जातं बहुश्रुतम्
पूजयेत्तादृशं दृष्ट्वा शयनासनभोजनैः

12.87.28

तस्मिन्कुर्वीत विश्वासं राजा कस्यांचिदापदि
तापसेषु हि विश्वासमपि कुर्वन्ति दस्यवः

12.87.29

तस्मिन्निधीनादधीत प्रज्ञां पर्याददीत च
न चाप्यभीक्ष्णं सेवेत भृशं वा प्रतिपूजयेत्

12.87.30

अन्यः कार्यः स्वराष्ट्रेषु परराष्ट्रेषु चापरः
अटवीष्वपरः कार्यः सामन्तनगरेषु च

12.87.31

तेषु सत्कारसंस्कारान्संविभागांश्च कारयेत्
परराष्ट्राटवीस्थेषु यथा स्वविषये तथा

12.87.32

ते कस्यांचिदवस्थायां शरणं शरणार्थिने
राज्ञे दद्युर्यथाकामं तापसाः संशितव्रताः

12.87.33

एष ते लक्षणोद्देशः संक्षेपेण प्रकीर्तितः
यादृशं नगरं राजा स्वयमावस्तुमर्हति

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'What should be the kind of city within which the king should himself dwell? Should he select one already made or should he cause one to be especially constructed? Tell me this O grandsire!'

"Bhishma said, 'It is proper, O Bharata, to enquire about the conduct that should be followed and the defences that should be adopted with respect to the city in which, O son of Kunti, a king should reside. I shall, therefore, discourse to thee on the subject, referring especially to the defences of citadels. Having listened to me, thou shouldst make the arrangements required and conduct thyself attentively as directed. Keeping his eye on the six different kinds of citadels, the king should build his cities containing every kind of affluence and every other article of use in abundance. Those six varieties are water-citadels, earth-citadels, hill-citadels, human-citadels, mud-citadels, and forest-citadels. 1 The king, with his ministers and the army thoroughly loyal to him, should reside in that city which is defended by a citadel which contains an abundant stock of rice and weapons,--which is protected with impenetrable walls and a trench, which teems with elephants and steeds and

cars, which is inhabited by men possessed of learning and versed in the mechanical arts, where provisions of every kind have been well stored, whose population is virtuous in conduct and clever in business and consists of strong and energetic men and animals, which is adorned with many open squares and rows of shops, where the behaviour of all persons is righteous, where peace prevails, where no danger exists, which blazes with beauty and resounds with music and songs, where the houses are all spacious, were the residents number among them many brave and wealthy individuals, which echoes with the chant of Vedic hymns, where festivities and rejoicings frequently take place, and where the deities are always worshipped. 1 Residing there, the king should be employed in filling his treasury, increasing his forces, enhancing the number of his friends, and establishing courts of justice. He should cheek all abuses and evils in both his cities and his provinces. He should be employed in collecting provisions of every kind and in filling his arsenals with care. He should also increase his stores of rice and other grain, and strengthen his counsels (with wisdom). He should further, enhance his stores of fuel, iron, chaff, charcoal, timber, horns, bones, bamboos, marrow, oils and ghee, fat, honey, medicines, flax, resinous exudations, rice, weapons, shafts, leather catgut (for bow-strings), caries, and strings and cords made of munja grass and other plants and creepers. He should also increase the number of tanks and well, containing large quantities of water, and should protect all juicy trees. 2 He should entertain with honour and attention preceptors (of different sciences), Ritwijas, and priests, mighty bowmen, persons skilled in architecture, astronomers and astrologers, and physicians, as also all men possessed of wisdom and intelligence and self-restraint and cleverness and courage and learning and high birth and energy of mind, and capable of close application to all kinds of work. The king should honour the righteous and chastise the unrighteous. He should, acting with resolution, set the several orders to their respective duties. Ascertaining properly, by means of spies, the outward behaviour and the state of mind of the inhabitants of his city and provinces, he should adopt those measures that may be required. The king should himself supervise his spies and counsels, his treasury, and the agencies for inflicting chastisements. Upon these everything may be said to depend. With spies constituting his sight, the king should ascertain all the acts and intentions of his foes, friends, and neutrals. He should then, with heedfulness, devise his own measures, honouring those that are loyal to him and punishing those that are hostile. The king should always adore the gods in sacrifices and make gifts without giving pain to anybody. He should protect his subjects, never doing anything that may obstruct or thwart righteousness. He should always maintain and protect the helpless, the masterless, and the old, and women that are widows. The king should always honour the ascetics and make unto them gifts, at proper seasons of cloths and vessels and food. The king should, with attentive care, inform the

ascetics (within his dominions) of the state of his own self, of all his measures, and of the kingdom, and should always behave with humility in their presence. When he sees ascetics of high birth and great learning that have abandoned all earthly objects, he should honour them with gifts of beds and seats and food. Whatever the nature of the distress into which he may fall, he should confide in an ascetic. The very robbers repose confidence upon persons of that character. The king should place his wealth in charge of an ascetic and should take wisdom from him. He should not, however, always wait upon them or worship them on all occasions. 1 From among those residing in his own kingdom, he should select one for friendship. Similarly, he should select another from among those that reside in the kingdom of his foe. He should select a third from among those residing in the forests, and a fourth from among those dwelling in the kingdoms paying tribute to him. He should show hospitality towards and bestow honours upon them and assign them the means of sustenance. He should behave towards the ascetics dwelling in the kingdoms of foes and in the forests in the same way as towards those that reside in his own kingdom. Engaged in penances and of rigid vows they would, if calamity overtakes the king and if he solicits protection, grant him what he wants. I have now told thee in brief the indications of the city in which the king should reside.'"

187:1 Water-citadels are those that are surrounded on all sides by a river or rivers, or the sea. Earth-citadels are those that are built, on plains fortified with high walls and encircled with trenches all around. Human-citadels are unfortified cities properly protected by guards and a loyal population.

188:1 Nilakantha says that this has reference to the second variety of citadels mentioned in the previous verse.

188:2 Such as banian, peepul, etc. These afford refreshing shade to sunburnt travellers.

189:1 'Take wisdom,' i.e., consult with them. 'Should not always wait upon them, etc.' lest robbers should kill them, suspecting them to be depositories of the king's wealth.

12.88.1

युधिष्ठिर उवाच
राष्ट्रगुप्तिं च मे राजन्राष्ट्रस्यैव च संग्रहम्
सम्यग्जिज्ञासमानाय प्रब्रूहि भरतर्षभ

12.88.2

भीष्म उवाच
राष्ट्रगुप्तिं च ते सम्यग्राष्ट्रस्यैव च संग्रहम्
हन्त सर्वं प्रवक्ष्यामि तत्त्वमेकमनाः शृणु

12.88.3

ग्रामस्याधिपतिः कार्यो दशग्राम्यस्तथापरः
द्विगुणायाः शतस्यैवं सहस्रस्य च कारयेत्

12.88.4

ग्रामे यान्ग्रामदोषांश्च ग्रामिकः परिपालयेत्
तान्ब्रूयाद्दशपायासौ स तु विंशतिपाय वै

12.88.5

सोऽपि विंशत्यधिपतिर्वृत्तं जानपदे जने
ग्रामाणां शतपालाय सर्वमेव निवेदयेत्

12.88.6

यानि ग्रामीणभोज्यानि ग्रामिकस्तान्युपाश्नुयात्
दशपस्तेन भर्तव्यस्तेनापि द्विगुणाधिपः

12.88.7

ग्रामं ग्रामशताध्यक्षो भोक्तुमर्हति सत्कृतः
महान्तं भरतश्रेष्ठ सुस्फीतजनसंकुलम्
तत्र ह्यनेकमायत्तं राज्ञो भवति भारत

12.88.8

शाखानगरमर्हस्तु सहस्रपतिरुत्तमम्
धान्यहैरण्यभोगेन भोक्तुं राष्ट्रिय उद्यतः

12.88.9

तथा यद्ग्रामकृत्यं स्याद्ग्रामिकृत्यं च ते स्वयम्
धर्मज्ञः सचिवः कश्चित्तत्प्रपश्येदतन्द्रितः

12.88.10

नगरे नगरे च स्यादेकः सर्वार्थचिन्तकः
उच्चैःस्थाने घोररूपो नक्षत्राणामिव ग्रहः
भवेत्स तान्परिक्रामेत्सर्वानेव सदा स्वयम्

12.88.11

विक्रयं क्रयमध्वानं भक्तं च सपरिव्ययम्
योगक्षेमं च संप्रेक्ष्य वणिजः कारयेत्करान्

12.88.12

उत्पत्तिं दानवृत्तिं च शिल्पं संप्रेक्ष्य चासकृत्
शिल्पप्रतिकरानेव शिल्पिनः प्रति कारयेत्

12.88.13

उच्चावचकरा न्याय्याः पूर्वराज्ञां युधिष्ठिर
यथा यथा न हीयेरंस्तथा कुर्यान्महीपतिः

12.88.14

फलं कर्म च संप्रेक्ष्य ततः सर्वं प्रकल्पयेत्
फलं कर्म च निर्हेतु न कश्चित्संप्रवर्तयेत्

12.88.15

यथा राजा च कर्ता च स्यातां कर्मणि भागिनौ
समवेक्ष्य तथा राज्ञा प्रणेयाः सततं कराः

12.88.16

नोच्छिन्द्यादात्मनो मूलं परेषां वापि तृष्णया
ईहाद्वाराणि संरुध्य राजा संप्रीतिदर्शनः

12.88.17

प्रद्विषन्ति परिख्यातं राजानमतिखादिनम्
प्रद्विष्टस्य कुतः श्रेयः संप्रियो लभते प्रियम्

12.88.18

वत्सौपम्येन दोग्धव्यं राष्ट्रमक्षीणबुद्धिना
भृतो वत्सो जातबलः पीडां सहति भारत

12.88.19

न कर्म कुरुते वत्सो भृशं दुग्धो युधिष्ठिर
राष्ट्रमप्यतिदुग्धं हि न कर्म कुरुते महत्

12.88.20

यो राष्ट्रमनुगृह्णाति परिगृह्य स्वयं नृपः
संजातमुपजीवन्स लभते सुमहत्फलम्

12.88.21

आपदर्थं हि निचयान्राजान इह चिन्वते
राष्ट्रं च कोशभूतं स्यात्कोशो वेश्मगतस्तथा

12.88.22

पौरजानपदान्सर्वान्संश्रितोपाश्रितांस्तथा
यथाशक्त्यनुकम्पेत सर्वानभ्यन्तरानपि

12.88.23

बाह्यं जनं भेदयित्वा भोक्तव्यो मध्यमः सुखम्
एवं न संप्रकुप्यन्ते जनाः सुखितदुःखिताः

12.88.24

प्रागेव तु करादानमनुभाष्य पुनः पुनः
संनिपत्य स्वविषये भयं राष्ट्रे प्रदर्शयेत्

12.88.25

इयमापत्समुत्पन्ना परचक्रभयं महत्
अपि नान्ताय कल्पेत वेणोरिव फलागमः

12.88.26

अरयो मे समुत्थाय बहुभिर्दस्युभिः सह
इदमात्मवधायैव राष्ट्रमिच्छन्ति बाधितुम्

12.88.27

अस्यामापदि घोरायां संप्राप्ते दारुणे भये
परित्राणाय भवतां प्रार्थयिष्ये धनानि वः

12.88.28

प्रतिदास्ये च भवतां सर्वं चाहं भयक्षये
नारयः प्रतिदास्यन्ति यद्धरेयुर्बलादितः

12.88.29

कलत्रमादितः कृत्वा नश्येत्स्वं स्वयमेव हि
अपि चेत्पुत्रदारार्थमर्थसंचय इष्यते

12.88.30

नन्दामि वः प्रभावेन पुत्राणामिव चोदये
यथाशक्त्यनुगृह्णामि राष्ट्रस्यापीडया च वः

12.88.31

आपत्स्वेव च वोढव्यं भवद्भिः सद्गवैरिव
न वः प्रियतरं कार्यं धनं कस्यांचिदापदि

12.88.32

इति वाचा मधुरया श्लक्ष्णया सोपचारया
स्वरश्मीनभ्यवसृजेद्युगमादाय कालवित्

12.88.33

प्रचारं भृत्यभरणं व्ययं गोग्रामतो भयम्
योगक्षेमं च संप्रेक्ष्य गोमिनः कारयेत्करान्

12.88.34

उपेक्षिता हि नश्येयुर्गोमिनोऽरण्यवासिनः
तस्मात्तेषु विशेषेण मृदुपूर्वं समाचरेत्

12.88.35

सान्त्वनं रक्षणं दानमवस्था चाप्यभीक्ष्णशः
गोमिनां पार्थ कर्तव्यं संविभागाः प्रियाणि च

12.88.36

अजस्रमुपयोक्तव्यं फलं गोमिषु सर्वतः
प्रभावयति राष्ट्रं च व्यवहारं कृषिं तथा

12.88.37

तस्माद्गोमिषु यत्नेन प्रीतिं कुर्याद्विचक्षणः
दयावानप्रमत्तश्च करान्संप्रणयन्मृदून्

12.88.38

सर्वत्र क्षेमचरणं सुलभं तात गोमिभिः
न ह्यतः सदृशं किंचिद्धनमस्ति युधिष्ठिर

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'How, O king, may a kingdom be consolidated, and how should it be protected? I desire to know this. Tell me all this, O bull of Bharata's race!'

"Bhishma said, 'Listen to me with concentrated attention. I shall tell thee how a kingdom may be consolidated, and how also it may be protected. A headman should be selected for each village. Over ten villages (or ten headmen) there should be cone superintendent. Over two such superintendents there should be one officer (having the control, therefore, of twenty villages). Above the latter should be appointed persons under each of whom should be a century of villages; and above the last kind of officers, should be appointed men each of whom should have a thousand villages under his control. The headman should ascertain the characteristics of every person in the village and all the faults also that need correction. He should report everything to the officer (who is above him and is) in charge of ten villages. The latter, again, should report the same to the officer (who is above him and is) in charge of twenty villages. The latter, in his turn, should report the conduct of all the

persons within his dominion to the officer (who is above him and is) in charge of a hundred villages. The village headman should have control over all the produce and the possessions of the village. Every headman should contribute his share for maintaining the lord of ten villages, and the latter should do the same for supporting the lord of twenty villages. The lord of a hundred villages should receive every honour from the king and should have for his support a large village, O chief of the Bharatas, populous and teeming with wealth. Such a village, so assigned to a lord of hundred villages, should be, however, within the control of the lord of a thousand villages. That high officer, again, viz., the lord of a thousand villages, should have a minor town for his support. He should enjoy the grain and gold and other possessions derivable from it. He should perform all the duties of its wars and other internal affairs pertaining to it. Some virtuous minister, with wrathfulness should exercise supervision over the administration affairs and mutual relations of those officers. In every town, again, there should be an officer for attending to every matter relating to his jurisdiction. Like some planet of dreadful form moving above all the asterisms below, the officer (with plenary powers) mentioned last should move and act above all the officers subordinate to him. Such an officer should ascertain the conduct of those under him through his spies. Such high officers should protect the people from all persons of murderous disposition, all men of wicked deeds, all who rob other people of their wealth, and all who are full of deceit, and all of whom are regarded to be possessed by the devil. Taking note of the sales and the purchases, the state of the roads, the food and dress, and the stocks and profits of those that are engaged in trade, the king should levy taxes on them. Ascertaining on all occasions the extent of the manufactures, the receipts and expenses of those that are engaged in them, and the state of the arts, the king should levy taxes upon the artisans in respect of the arts they follow. The king, O Yudhishthira, may take high taxes, but he should never levy such taxes as would emasculate his people. No tax should be levied without ascertaining the outturn and the amount of labour that has been necessary to produce it. Nobody would work or seek for outturns without sufficient cause. 1 The king should, after reflection, levy taxes in such a way that he and the person who labours to produce the article taxed may both share the value. The king should not, by his thirst, destroy his own foundations as also those of others. He should always avoid those acts in consequence of which he may become an object of hatred to his people. Indeed, by acting in this way he may succeed in winning popularity. The subjects hate that king who earns a notoriety for voraciousness of appetite (in the matter of taxes and imposts). Whence can a king who becomes an object of hatred have prosperity? Such a king can never acquire what is for his good. A king who is possessed of sound intelligence should milk his kingdom after the analogy of (men acting in the matter of) calves. If the calf be permitted to suck, it grows

strong, O Bharata, and bears heavy burthens. If, on the other hand, O Yudhishthira, the cow be milked too much, the calf becomes lean and fails to do much service to the owner. Similarly, if the kingdom be drained much, the subjects fail to achieve any act that is great. That king who protects his kingdom himself and shows favour to his subjects (in the matter of taxes and imposts) and supports himself upon what is easily obtained, succeeds in earning many grand results. Does not the king then obtain wealth sufficient for enabling him to cope with his wants? 1 The entire kingdom, in that case, becomes to him his treasury, while that which is his treasury becomes his bed chamber. If the inhabitants of the cities and the provinces be poor, the king should, whether they depend upon him immediately or mediately, show them compassion to the best of his power. Chastising all robbers that infest the outskirts, the king should protect the people of his villages and make them happy. The subjects, in the case, becoming sharers of the king's weal and woe, feel exceedingly gratified with him. Thinking, in the first instance, of collecting wealth, the king should repair to the chief centres of his kingdom one after another and endeavour to inspire his people with fright. He should say unto them, 'Here, calamity threatens us. A great danger has arisen in consequence of the acts of the foe. There is every reason, however, to hope that the danger will pass away, for the enemy, like a bamboo that has flowered, will very soon meet with destruction. Many foes of mine, having risen up and combined with a large number of robbers, desire to put our kingdom into difficulties, for meeting with destruction themselves. In view of this great calamity fraught with dreadful danger, I solicit your wealth for devising the means of your protection. When the danger passes away, I will give you what I now take. Our foes, however, will not give back what they (if unopposed) will take from you by force. On the other hand (if unopposed), they will even slay all your relatives beginning with your very spouses. You certainly desire wealth for the sake of your children and wives. I am glad at your prosperity, and I beseech you as I would my own children. I shall take from you what it may be within your power to give me. I do not wish to give pain to any one. In seasons of calamity, you should, like strong bulls, bear such burthens. In seasons of distress, wealth should not be so dear to you. A king conversant with the considerations relating to Time should, with such agreeable, sweet, and complimentary words, send his agents and collect imposts from his people. Pointing out to them the necessity of repairing his fortifications and of defraying the expenses of his establishment and other heads, inspiring them with the fear of foreign invasion, and impressing them with the necessity that exists for protecting them and enabling them to ensure the means of living in peace, the king should levy imposts upon the Vaisyas of his realm. If the king disregards the Vaisyas, they become lost to him, and abandoning his dominions remove themselves to the woods. The king should, therefore, behave with leniency towards them. The king, O son of Pritha, should always conciliate

and protect the Vaisyas, adopt measures for inspiring them with a sense of security and for ensuring them in the enjoyment of what they possess, and always do what is agreeable to them. The king, O Bharata, should always act in such a way towards the Vaisyas that their productive powers may be enhanced. The Vaisyas increase the strength of a kingdom, improve its agriculture, and develop its trade. A wise king, therefore, should always gratify them. Acting with heedfulness and leniency, he should levy mild imposts upon them. It is always easy to behave with goodness towards the Vaisyas. There is nothing productive of greater good to a kingdom, O Yudhishthira, then the adoption of such behaviour towards the Vaisyas of the realm.'"

190:1 The sense seems to be that if a sufficient margin of profit, capable of maintaining one at ease, be not left, one would refrain absolutely from work. The king, therefore, in taxing the outturns of work, should leave such a margin of profit to the producers.

191:1 The sense is that the subjects then, on occasions of their sovereign's want, hasten to place their resources at his disposal.

12.89.1

युधिष्ठिर उवाच
यदा राजा समर्थोऽपि कोशार्थी स्यान्महामते
कथं प्रवर्तेत तदा तन्मे ब्रूहि पितामह

12.89.2

भीष्म उवाच
यथादेशं यथाकालमपि चैव यथाबलम्
अनुशिष्यात्प्रजा राजा धर्मार्थी तद्धिते रतः

12.89.3

यथा तासां च मन्येत श्रेय आत्मन एव च
तथा धर्म्याणि सर्वाणि राजा राष्ट्रे प्रवर्तयेत्

12.89.4

मधुदोहं दुहेद्राष्ट्रं भ्रमरान्न विपातयेत्
वत्सापेक्षी दुहेच्चैव स्तनांश्च न विकुट्टयेत्

12.89.5

जलौकावत्पिबेद्राष्ट्रं मृदुनैव नराधिप
व्याघ्रीव च हरेत्पुत्रमदष्ट्वा मा पतेदिति

12.89.6

अल्पेनाल्पेन देयेन वर्धमानं प्रदापयेत्
ततो भूयस्ततो भूयः कामं वृद्धिं समाचरेत्

12.89.7

दमयन्निव दम्यानां शश्वद्भारं प्रवर्धयेत्
मृदुपूर्वं प्रयत्नेन पाशानभ्यवहारयेत्

12.89.8

सकृत्पाशावकीर्णास्ते न भविष्यन्ति दुर्दमाः
उचितेनैव भोक्तव्यास्ते भविष्यन्ति यत्नतः

12.89.9

तस्मात्सर्वसमारम्भो दुर्लभः पुरुषव्रजः
यथामुख्यान्सान्त्वयित्वा भोक्तव्य इतरो जनः

12.89.10

ततस्तान्भेदयित्वाथ परस्परविवक्षितान्
भुञ्जीत सान्त्वयित्वैव यथासुखमयत्नतः

12.89.11

न चास्थाने न चाकाले करानेभ्योऽनुपातयेत्
आनुपूर्व्येण सान्त्वेन यथाकालं यथाविधि

12.89.12

उपायान्प्रब्रवीम्येतान्न मे माया विवक्षिता
अनुपायेन दमयन्प्रकोपयति वाजिनः

12.89.13

पानागाराणि वेशाश्च वेशप्रापणिकास्तथा
कुशीलवाः सकितवा ये चान्ये केचिदीदृशाः

12.89.14

नियम्याः सर्व एवैते ये राष्ट्रस्योपघातकाः
एते राष्ट्रे हि तिष्ठन्तो बाधन्ते भद्रिकाः प्रजाः

12.89.15

न केनचिद्याचितव्यः कश्चित्किंचिदनापदि
इति व्यवस्था भूतानां पुरस्तान्मनुना कृता

12.89.16

सर्वे तथा न जीवेयुर्न कुर्युः कर्म चेदिह
सर्व एव त्रयो लोका न भवेयुरसंशयम्

12.89.17

प्रभुर्नियमने राजा य एतान्न नियच्छति
भुङ्क्ते स तस्य पापस्य चतुर्भागमिति श्रुतिः
तथा कृतस्य धर्मस्य चतुर्भागमुपाश्नुते

12.89.18

स्थानान्येतानि संगम्य प्रसङ्गे भूतिनाशनः
कामप्रसक्तः पुरुषः किमकार्यं विवर्जयेत्

12.89.19

आपद्येव तु याचेरन्येषां नास्ति परिग्रहः
दातव्यं धर्मतस्तेभ्यस्त्वनुक्रोशाद्दयार्थिना

12.89.20

मा ते राष्ट्रे याचनका मा ते भूयुश्च दस्यवः
इष्टादातार एवैते नैते भूतस्य भावकाः

12.89.21

ये भूतान्यनुगृह्णन्ति वर्धयन्ति च ये प्रजाः
ते ते राष्ट्रे प्रवर्तन्तां मा भूतानामभावकाः

12.89.22

दण्ड्यास्ते च महाराज धनादानप्रयोजनाः
प्रयोगं कारयेयुस्तान्यथा बलिकरांस्तथा

12.89.23

कृषिगोरक्ष्यवाणिज्यं यच्चान्यत्किंचिदीदृशम्
पुरुषैः कारयेत्कर्म बहुभिः सह कर्मिभिः

12.89.24

नरश्चेत्कृषिगोरक्ष्यं वाणिज्यं चाप्यनुष्ठितः
संशयं लभते किंचित्तेन राजा विगर्ह्यते

12.89.25

धनिनः पूजयेन्नित्यं यानाच्छादनभोजनैः
वक्तव्याश्चानुगृह्णीध्वं पूजाः सह मयेति ह

12.89.26

अङ्गमेतन्महद्राज्ञां धनिनो नाम भारत
ककुदं सर्वभूतानां धनस्थो नात्र संशयः

12.89.27

प्राज्ञः शूरो धनस्थश्च स्वामी धार्मिक एव च
तपस्वी सत्यवादी च बुद्धिमांश्चाभिरक्षति

12.89.28

तस्मादेतेषु सर्वेषु प्रीतिमान्भव पार्थिव
सत्यमार्जवमक्रोधमानृशंस्यं च पालय

12.89.29

एवं दण्डं च कोशं च मित्रं भूमिं च लप्स्यसे
सत्यार्जवपरो राजन्मित्रकोशसमन्वितः

Translation — Kisari Mohan Ganguli

"Yudhishthira said: 'Tell me, O grandsire, how should the king should behave if, notwithstanding his great wealth, he desires for more.'

"Bhishma said, 'A king, desirous of earning religious merit, should devote himself to the good of his subjects and protect them according to considerations of place and time and to the best of his intelligence and power. He should, in his dominions, adopt all such measures as would in his estimation secure their good as also his own. A king should milk his kingdom like a bee gathering honey from plants. 1 He should act like the keeper of a cow who draws milk from her without boring her udders and without starving the calf. The king should (in the matter of taxes) act like the leech drawing blood mildly. He should conduct himself towards his subjects like a tigress in the matter of carrying her cubs, touching them with her teeth but never piercing them therewith. He should behave like a mouse which though possessed of sharp and pointed teeth still cuts the feet of sleeping animals in such a manner that they do not at all become conscious of it. A little by little should be taken from a growing subject and by this means should he be shorn. The demand should then be increased gradually till what is taken assumes a fair proportion. The king should enhance the burthens of his subjects gradually like a person gradually increasing the burthens of a young bullock. Acting with care and mildness, he should at last put the reins on them. If the reins are thus put, they would not become intractable. Indeed, adequate measures should be employed for making them obedient. Mere entreaties to reduce them to subjection would not do. It is impossible to behave equally towards all men. Conciliating those that are foremost, the common people should be reduced to obedience. Producing disunion (through the agency of their leaders) among the common people who are to bear the burthens, the king should himself come forward to conciliate them and then enjoy in happiness what he will succeed in drawing from them. The king should never impose taxes unseasonably and on persons

unable to bear them. He should impose them gradually and with conciliation, in proper season and according to due forms. These contrivances that I declare unto thee are legitimate means of king-craft. They are not reckoned as methods fraught with deceit. One who seeks to govern steeds by improper methods only makes them furious. Drinking-shops, public women, pimps, actors, gamblers and keepers of gaining houses, and other persons of this kind, who are sources of disorder to the state, should all be checked. Residing within the realm, these afflict and injure the better classes of the subjects. Nobody should ask anything of anyone when there is no distress. Manu himself in days of old has laid down this injunction in respect of all men. 1 If all men were to live by asking or begging and abstain from work, the world would doubtless come to an end. The king alone is competent to restrain and check. That king who does not restrain his subjects (from sin) earns a fourth part of the sins committed by his people (in consequence of the absence of royal protection). This is the declaration of the Srutis. Since the king shares the sins of his subjects like their merits, he should, therefore, O monarch, restrain those subjects of his that are sinful. The king that neglects to restrain them becomes himself sinful. He earns (as already said) a fourth part of their sins as he does a fourth part of their merits. The following faults of which I speak should be checked. They are such as impoverish everyone. What wicked act is there that a person governed by passion would not do? A person governed by passion indulges in stimulants and meat, and appropriates the wives and the wealth of other people, and sets a bad example (for imitation by others). They that do not live upon alms may beg in seasons of distress. The king should, observant of righteousness, make gifts unto them from compassion but not from fear. Let there be no beggars in thy kingdom, nor robbers. It is the robbers (and not virtuous men) that give unto beggars. Such givers are not real benefactors of men. Let such men reside in thy dominions as advance the interests of others and do them good, but not such as exterminate others. Those officers, O king, that take from the subjects more than what is due should be punished. Thou shouldst then appoint others so that these will take only what is due. Agriculture, rearing of cattle, trade and other acts of a similar nature, should be caused to be carried on by many persons on the principle of division of labour. 2 If a person engaged in agriculture, cattle-rearing, or trade, becomes inspired with a sense of insecurity (in consequence of thieves and tyrannical officers), the king, as a consequence, incurs infamy. The king should always honour those subjects of his that are rich and should say unto them, 'Do ye, with me, advance the interest of the people.' In every kingdom, they that are wealthy constitute an estate in the realm. Without

doubt, a wealthy person is the foremost of men. 1 He that is wise, or courageous, or wealthy or influential, or righteous, or engaged in penances, or truthful in speech, or gifted with intelligence, assists in protecting (his fellow subjects).

For these reasons, O monarch, do thou love all creatures, and display the qualities of truth, sincerity, absence of wrath, and abstention from injury! Thou shouldst thus wield the rod of chastisement, and enhance thy treasury and support thy friends and consolidate thy kingdom thus, practising the qualities of truthfulness and sincerity and supported by thy friends, treasury and forces!'"

192:1 i.e., without injuring the source.

193:1 The Bengal reading of the first I me of this verse is vicious. The Bombay reading kinchidanapadi (for Kasyanchidpadi) is the correct one. The commentator explains that this has reference to alms, loans, and taxes. Both the Bengal translators have made nonsense of this and the following verse.

193:2 Karmabhedatah is explained differently by Nilakantha. He thinks that it means 'lest those acts suffer injury.'

194:1 Anga is literally a part. The idea, however, is that the wealthy form an estate in the realm. Kakud is the hump of the bull. The meaning, of course, is that the man of wealth occupies a very superior position.

12.90.1

भीष्म उवाच
वनस्पतीन्भक्ष्यफलान्न छिन्द्युर्विषये तव
ब्राह्मणानां मूलफलं धर्म्यमाहुर्मनीषिणः

12.90.2

ब्राह्मणेभ्योऽतिरिक्तं च भुञ्जीरन्नितरे जनाः
न ब्राह्मणोपरोधेन हरेदन्यः कथंचन

12.90.3

विप्रश्चेत्त्यागमातिष्ठेदाख्यायावृत्तिकर्शितः
परिकल्प्यास्य वृत्तिः स्यात्सदारस्य नराधिप

12.90.4

स चेन्नोपनिवर्तेत वाच्यो ब्राह्मणसंसदि
कस्मिन्निदानीं मर्यादामयं लोकः करिष्यति

12.90.5

असंशयं निवर्तेत न चेद्वक्ष्यत्यतः परम्
पूर्वं परोक्षं कर्तव्यमेतत्कौन्तेय शासनम्

12.90.6

आहुरेतज्जना ब्रह्मन्न चैतच्छ्रद्दधाम्यहम्
निमन्त्र्यश्च भवेद्भोगैरवृत्त्या चेत्तदाचरेत्

12.90.7

कृषिगोरक्ष्यवाणिज्यं लोकानामिह जीवनम्
ऊर्ध्वं चैव त्रयी विद्या सा भूतान्भावयत्युत

12.90.8

तस्यां प्रयतमानायां ये स्युस्तत्परिपन्थिनः
दस्यवस्तद्वधायेह ब्रह्मा क्षत्रमथासृजत्

12.90.9

शत्रूञ्जहि प्रजा रक्ष यजस्व क्रतुभिर्नृप
युध्यस्व समरे वीरो भूत्वा कौरवनन्दन

12.90.10

संरक्ष्यान्पालयेद्राजा यः स राजार्यकृत्तमः
ये केचित्तान्न रक्षन्ति तैरर्थो नास्ति कश्चन

12.90.11

सदैव राज्ञा बोद्धव्यं सर्वलोकाद्युधिष्ठिर
तस्माद्धेतोर्हि भुञ्जीत मनुष्यानेव मानवः

12.90.12

अन्तरेभ्यः परान्रक्षन्परेभ्यः पुनरन्तरान्
परान्परेभ्यः स्वान्स्वेभ्यः सर्वान्पालय नित्यदा

12.90.13

आत्मानं सर्वतो रक्षन्राजा रक्षेत मेदिनीम्
आत्ममूलमिदं सर्वमाहुर्हि विदुषो जनाः

12.90.14

किं छिद्रं कोऽनुषङ्गो मे किं वास्त्यविनिपातितम्
कुतो मामास्रवेद्दोष इति नित्यं विचिन्तयेत्

12.90.15

गुप्तैश्चारैरनुमतैः पृथिवीमनुचारयेत्
सुनीतं यदि मे वृत्तं प्रशंसन्ति न वा पुनः
कच्चिद्रोचेज्जनपदे कच्चिद्राष्ट्रे च मे यशः

12.90.16

धर्मज्ञानां धृतिमतां संग्रामेष्वपलायिनाम्
राष्ट्रं च येऽनुजीवन्ति ये च राज्ञोऽनुजीविनः

12.90.17

अमात्यानां च सर्वेषां मध्यस्थानां च सर्वशः
ये च त्वाभिप्रशंसेयुर्निन्देयुरथ वा पुनः
सर्वान्सुपरिणीतांस्तान्कारयेत युधिष्ठिर

12.90.18

एकान्तेन हि सर्वेषां न शक्यं तात रोचितुम्
मित्रामित्रमथो मध्यं सर्वभूतेषु भारत

12.90.19

तुल्यबाहुबलानां च गुणैरपि निषेविनाम्
कथं स्यादधिकः कश्चित्स तु भुञ्जीत मानवान्

12.90.20

ये चरा ह्यचरानद्युरदंष्ट्रान्दंष्ट्रिणस्तथा
आशीविषा इव क्रुद्धा भुजगा भुजगानिव

12.90.21

एतेभ्यश्चाप्रमत्तः स्यात्सदा यत्तो युधिष्ठिर
भारुण्डसदृशा ह्येते निपतन्ति प्रमाद्यतः

12.90.22

कच्चित्ते वणिजो राष्ट्रे नोद्विजन्ते करार्दिताः
क्रीणन्तो बहु वाल्पेन कान्तारकृतनिश्रमाः

12.90.23

कच्चित्कृषिकरा राष्ट्रं न जहत्यतिपीडिताः
ये वहन्ति धुरं राज्ञां संभरन्तीतरानपि

12.90.24

इतो दत्तेन जीवन्ति देवाः पितृगणास्तथा
मनुष्योरगरक्षांसि वयांसि पशवस्तथा

12.90.25

एषा ते राष्ट्रवृत्तिश्च राष्ट्रगुप्तिश्च भारत
एतमेवार्थमाश्रित्य भूयो वक्ष्यामि पाण्डव

Translation — Kisari Mohan Ganguli

"Bhishma said, 'Let not such trees as yield edible fruits be cut down in thy dominions. Fruits and roots constitute the property of the Brahmanas. The sages have declared this to be an ordinance of religion. The surplus, after supporting the Brahmanas, should go to the support of other people. Nobody should take anything by doing an injury to the Brahmanas. 2 If a Brahmana, afflicted for want of support, desires to abandon a kingdom for obtaining livelihood (elsewhere), the king, O monarch, should, with affection and respect, assign unto him the means of sustenance. If he does not still abstain (from leaving the kingdom), the king should repair to an assembly of Brahmanas and say, 'Such a Brahmana is leaving the kingdom. In whom shall my people then find an authority for guiding them?' 3 If after this, he does not give up his intention of leaving, and says anything, the king should say unto him, 'Forget the past.' This, O son of Kunti, is the eternal way of royal duty. 4 The king should further say unto him, 'Indeed, O Brahmana, people say that that only should be assigned to a Brahmana which would be just sufficient for maintaining him. I, however, do not accept that opinion. On the other hand, I think that if a Brahmana seeks to leave a kingdom for the king's neglect in providing him with means of support, such means should be assigned to him, and, further, if he intends to take that step for procuring the means of luxury, he should still be requested to stay and supplied with ever

those means. 1 Agriculture, cattle-rearing, and trade, provide all men with the means of living. A knowledge of the Vedas, however, provide them with the means of obtaining heaven. They, therefore, that obstruct the study of the Vedas and the cause of Vedic practices, are to be regarded as enemies of society. 2 It is for the extermination of these that Brahman created Kshatriyas. Subdue thy foes, protect thy subjects, worship the deities in sacrifices, and fight battles with courage, O delighter of the Kurus! A king should protect those that deserve protection. The king who does this is the best of rulers. Those kings that do not exercise the duty of protection live a vain life. For the benefit of all his subjects the king should always seek to ascertain the acts and thoughts of all, O Yudhishthira; and for that reason fie should set spies and secret agents. 3 Protecting others from thy own, and thy own from others, as also others from others, and thy own from thy own, do thou always cherish thy people. Protecting his own self first from every one, the king should protect the earth. Men of knowledge have said that everything has its root in self. The king should always reflect upon these, viz., What are his laches, to what evil habits he is addicted, what are the sources of his weakness, and what are the sources of his faults. The king should cause secret and trusted agents to wander through the kingdom for ascertaining whether his conduct as displayed on the previous day has or has not met with the approbation of the people. Indeed, he should ascertain whether his conduct is or is not generally praised, or, is or is not acceptable to the people of the provinces, and whether he has or has not succeeded in earning a good name in his kingdom. Amongst those that are virtuous and possessed of wisdom, those that never retreat from battle, and those that do not reside in thy kingdom, those that are dependent on thee, and those that are thy ministers, as well as those that are independent of party, they that praise or blame thee should never be objects of disregard with thee, O Yudhishthira! 4 No man, O sire, can succeed in earning the good opinion of all persons in the world. All persons have friends, foes, and neutrals, O Bharata!'

"Yudhishthira said, 'Among persons all of whom are equal in might of arms and accomplishments, whence does one acquire superiority over all the rest, and whence does that one succeed in ruling over them?'

"Bhishma said, 'Creatures that are mobile devour things that are immobile; animals again that have teeth devour those that have no teeth; wrathful snakes of virulent poison devour smaller ones of their own species. (Upon this principle), among human beings also, the king, who is strong, preys upon those that are weak. The king, O Yudhishthira, should always be heedful of his subjects as also of his foes. If he becomes heedless, they fall upon him like

vultures (on carrion). Take care, O king, that the traders in thy kingdom who purchase articles at prices high and low (for sale), and who in course of their journeys have to sleep or take rest in forest and inaccessible regions, 1 be not afflicted by the imposition of heavy taxes. Let not the agriculturists in thy kingdom leave it through oppression; they, who bear the burthens of the king, support the other residents also of the kingdom. 2 The gifts made by thee in this world support the gods, Pitris, men, Nagas, Rakshasas, birds, and animals. These, O Bharata, are the means of governing a kingdom and protecting its rulers. I shall again discourse to thee on the subject, O son of Pandu!'"

194:2 i.e., before the Brahmanas get their fill.

194:3 The Brahmanas are authorities for guiding other men. When, therefore, a particular Brahmana leaves the kingdom, the people lose in him a friend, teacher, and guide.

194:4 The king should dissuade in the manner indicated in verse 4. If that does not suffice, and if the person intending to leave refers to the king's previous neglect, the king should ask forgiveness and, of course, assign to him the means of maintenance.

195:1 The original is elliptical in construction. The etat of the first line has been supplied in the translation. In rendering the second line, the second half should come first. The Burdwan version, as usual, is erroneous. K.P. Singh's also is incomplete and inaccurate.

195:2 The word used is Dasyus, literally, robbers; here, enemies of society and order.

195:3 Some texts read Yoddhyavyam for Boddhyavyam, and bhunjita for yunjita.

195:4 i.e., thou shouldst care for such opinion, without being angry with those that censure or blame thee.

196:1 i.e., they who have to undergo such privations in carrying on their useful occupation should not be taxed heavily.

196:2 The correct reading is bharanti. Taranti also may give the same meaning. K. P. Singh has erroneously rendered the second line.

12.91.1

भीष्म उवाच
यानङ्गिराः क्षत्रधर्मानुतथ्यो ब्रह्मवित्तमः
मान्धात्रे यौवनाश्वाय प्रीतिमानभ्यभाषत

12.91.2

स यथानुशशासैनमुतथ्यो ब्रह्मवित्तमः
तत्ते सर्वं प्रवक्ष्यामि निखिलेन युधिष्ठिर

12.91.3

उतथ्य उवाच
धर्माय राजा भवति न कामकरणाय तु
मान्धातरेवं जानीहि राजा लोकस्य रक्षिता

12.91.4

राजा चरति वै धर्मं देवत्वायैव गच्छति
न चेद्धर्मं स चरति नरकायैव गच्छति

12.91.5

धर्मे तिष्ठन्ति भूतानि धर्मो राजनि तिष्ठति
तं राजा साधु यः शास्ति स राजा पृथिवीपतिः

12.91.6

राजा परमधर्मात्मा लक्ष्मीवान्पाप उच्यते
देवाश्च गर्हां गच्छन्ति धर्मो नास्तीति चोच्यते

12.91.7

अधर्मे वर्तमानानामर्थसिद्धिः प्रदृश्यते
तदेव मङ्गलं सर्वं लोकः समनुवर्तते

12.91.8

उच्छिद्यते धर्मवृत्तमधर्मो वर्तते महान्
भयमाहुर्दिवारात्रं यदा पापो न वार्यते

12.91.9

न वेदाननुवर्तन्ति व्रतवन्तो द्विजातयः
न यज्ञांस्तन्वते विप्रा यदा पापो न वार्यते

12.91.10

वध्यानामिव सर्वेषां मनो भवति विह्वलम्
मनुष्याणां महाराज यदा पापो न वार्यते

12.91.11

उभौ लोकावभिप्रेक्ष्य राजानमृषयः स्वयम्
असृजन्सुमहद्भूतमयं धर्मो भविष्यति

12.91.12

यस्मिन्धर्मो विराजेत तं राजानं प्रचक्षते
यस्मिन्विलीयते धर्मस्तं देवा वृषलं विदुः

12.91.13

वृषो हि भगवान्धर्मो यस्तस्य कुरुते ह्यलम्
वृषलं तं विदुर्देवास्तस्माद्धर्मं न लोपयेत्

12.91.14

धर्मे वर्धति वर्धन्ति सर्वभूतानि सर्वदा
तस्मिन्ह्रसति हीयन्ते तस्माद्धर्मं प्रवर्धयेत्

12.91.15

धनात्स्रवति धर्मो हि धारणाद्वेति निश्चयः
अकार्याणां मनुष्येन्द्र स सीमान्तकरः स्मृतः

12.91.16

प्रभवार्थं हि भूतानां धर्मः सृष्टः स्वयंभुवा
तस्मात्प्रवर्धयेद्धर्मं प्रजानुग्रहकारणात्

12.91.17

तस्माद्धि राजशार्दूल धर्मः श्रेष्ठ इति स्मृतः
स राजा यः प्रजाः शास्ति साधुकृत्पुरुषर्षभः

12.91.18

कामक्रोधावनादृत्य धर्ममेवानुपालयेत्
धर्मः श्रेयस्करतमो राज्ञां भरतसत्तम

12.91.19

धर्मस्य ब्राह्मणा योनिस्तस्मात्तान्पूजयेत्सदा
ब्राह्मणानां च मान्धातः कामान्कुर्यादमत्सरी

12.91.20

तेषां ह्यकामकरणाद्राज्ञः संजायते भयम्
मित्राणि च न वर्धन्ते तथामित्रीभवन्त्यपि

12.91.21

ब्राह्मणान्वै तदासूयाद्यदा वैरोचनो बलिः
अथास्माच्छ्रीरपाक्रामद्यास्मिन्नासीत्प्रतापिनी

12.91.22

ततस्तस्मादपक्रम्य सागच्छत्पाकशासनम्
अथ सोऽन्वतपत्पश्चाच्छ्रियं दृष्ट्वा पुरंदरे

12.91.23

एतत्फलमसूयाया अभिमानस्य चाभिभो
तस्माद्बुध्यस्व मान्धातर्मा त्वा जह्यात्प्रतापिनी

12.91.24

दर्पो नाम श्रियः पुत्रो जज्ञेऽधर्मादिति श्रुतिः
तेन देवासुरा राजन्नीताः सुबहुशो वशम्

12.91.25

राजर्षयश्च बहवस्तस्माद्बुध्यस्व पार्थिव
राजा भवति तं जित्वा दासस्तेन पराजितः

12.91.26

स यथा दर्पसहितमधर्मं नानुसेवसे
तथा वर्तस्व मान्धातश्चिरं चेत्स्थातुमिच्छसि

12.91.27

मत्तात्प्रमत्तात्पोगण्डादुन्मत्ताच्च विशेषतः
तदभ्यासादुपावर्तादहितानां च सेवनात्

12.91.28

निगृहीतादमात्याच्च स्त्रीभ्यश्चैव विशेषतः
पर्वताद्विषमाद्दुर्गाद्धस्तिनोऽश्वात्सरीसृपात्

12.91.29

एतेभ्यो नित्ययत्तः स्यान्नक्तंचर्यां च वर्जयेत्
अत्यायं चातिमानं च दम्भं क्रोधं च वर्जयेत्

12.91.30

अविज्ञातासु च स्त्रीषु क्लीबासु स्वैरिणीषु च
परभार्यासु कन्यासु नाचरेन्मैथुनं नृपः

12.91.31

कुलेषु पापरक्षांसि जायन्ते वर्णसंकरात्
अपुमांसोऽङ्गहीनाश्च स्थूलजिह्वा विचेतसः

12.91.32

एते चान्ये च जायन्ते यदा राजा प्रमाद्यति
तस्माद्राज्ञा विशेषेण वर्तितव्यं प्रजाहिते

12.91.33

क्षत्रियस्य प्रमत्तस्य दोषः संजायते महान्
अधर्माः संप्रवर्तन्ते प्रजासंकरकारकाः

12.91.34

अशीते विद्यते शीतं शीते शीतं न विद्यते
अवृष्टिरतिवृष्टिश्च व्याधिश्चाविशति प्रजाः

12.91.35

नक्षत्राण्युपतिष्ठन्ति ग्रहा घोरास्तथापरे
उत्पाताश्चात्र दृश्यन्ते बहवो राजनाशनाः

12.91.36

अरक्षितात्मा यो राजा प्रजाश्चापि न रक्षति
प्रजाश्च तस्य क्षीयन्ते ताश्च सोऽनु विनश्यति

12.91.37

द्वावाददाते ह्येकस्य द्वयोश्च बहवोऽपरे
कुमार्यः संप्रलुप्यन्ते तदाहुर्नृपदूषणम्

12.91.38

ममैतदिति नैकस्य मनुष्येष्ववतिष्ठते
त्यक्त्वा धर्मं यदा राजा प्रमादमनुतिष्ठति

Translation — Kisari Mohan Ganguli

"Bhishma said, 'That foremost of all persons conversant with the Vedas, viz., Utathya of Angirasa's race, discoursed cheerfully (on former occasion) unto Yuvanaswa's son Mandhatri. I shall now, O Yudhishthira, recite to thee everything that Utathya, that foremost of all persons conversant with the Vedas, had said unto that king.'

"Utathya said, 'One becomes a king for acting in the interests of righteousness and not for conducting himself capriciously. Know this, O Mandhatri; the king is, indeed, the protector of the world. If the king acts righteously, he attains to the position of a god. 3 On the other hand, if fie acts unrighteously, he sinks into hell. All creatures rest upon righteousness. Righteousness, in its turn, rests upon the king. That king, therefore, who upholds righteousness, is truly a king. That king who is endued with a righteous soul and with every kind of grace is said to be an embodiment of virtue. If a king fails to chastise unrighteousness, the gods desert his mansion and he incurs obloquy among men. The efforts of men who are observant of their own duties are always crowned with success. For this reason all men seek to obey the dictates of righteousness which are productive of prosperity. When sinfulness is not restrained, righteous behaviour comes to an end and unrighteous behaviour increases greatly. When sinfulness is not restrained, no one can, according to the rights of property as laid down in the scriptures, say, 'This thing is mine and this is not mine.' When sinfulness prevails in the world, men cannot own and enjoy their own wives and animals and fields and houses. The deities receive no worship, the Pitris no offerings in Sraddhas, and guests no hospitality, when sinfulness is not restrained. The regenerate classes do not study the Vedas, or observe high vows, or spread out sacrifices, when sinfulness is not restrained.

[paragraph continues] The minds of men, O king, become weak and confounded like those of persons wounded with weapons, when sinfulness is not restrained. Casting their eyes on both the worlds, the Rishis made the king, that superior being, intending that he should be the embodiment of righteousness on earth. 1 He is called Rajan in whom righteousness shines. That king, again in whom there is no righteousness, is called a Vrishala. 2 The divine Dharma (righteousness) has another name, viz., Vrisha. He who weakens Vrisha is called by the name of Vrishala. A king should, therefore, advance the cause of righteousness. All creatures grow in the growth of righteousness, and decay with its decay. Righteousness, therefore, should never be permitted to decay. Righteousness is called Dharma because it aids the acquisition and preservation of wealth (Dhana). The sages, O king, have declared that Dharma restrains and set bounds to all evil acts of men. The self-born (Brahman) created Dharma for the advancement and growth of creatures. For this reason, a king should act according to the dictates of Dharma for benefiting his subjects. For this reason also, O tiger among kings, Dharma has been said to be the foremost of all things. That foremost of men who rules his subjects righteously is called a king. Disregarding lust and wrath, observe thou the dictates of righteousness. Among all things, O chief of Bharata's race, that conduce to the prosperity of kings, righteousness is the foremost. Dharma, again, has sprung from the Brahmana. For this reason, the Brahmana should always be worshipped. Thou shouldst, O Mandhatri, gratify with humility the wishes of Brahmanas. By neglecting to gratify the wishes of Brahmanas, the king brings danger on himself. In consequence of such neglect, he fails to obtain any accession of friends while his foes increase in number. In consequence of malice towards the Brahmanas springing from his folly, the goddess of prosperity who had formerly dwelt with him became enraged and deserted the Asura Vali, the son of Virochana. Deserting the Asura she repaired to Indra, the chief of the deities. Beholding the goddess living with Purandara, Vali indulged in many vain regrets. This, O puissant one, is the results of malice and pride. Be thou awakened, O Mandhatri, so that the goddess of prosperity may not in wrath desert thee. The Srutis declare that Unrighteousness begat a son named Pride upon the goddess of prosperity. This Pride, O king, led many among the gods and the Asuras to ruin. Many royal sages also have suffered destruction on his account. Do thou, therefore, awaken, O king! He who succeeds in conquering him becomes a king. He, on the other hand, who suffers himself to be conquered by him, becomes a slave. If, O Mandhatri, thou wishest for an eternal life (of felicity), live as a king should that does not indulge in these two, viz., Pride and Unrighteousness! Abstain from companionship with him that is intoxicated (with pride), him that is heedless (of the dictates of

honesty), him that is scoffer of religion, him that is insensate, and forbear to pay court to all of them when united. Keep thy self aloof from the company of ministers whom thou hast once punished and especially of women, as also from mountains and uneven lands and inaccessible fastnesses and elephants and horses and (noxious) reptiles. Thou shouldst also give up wandering in the night, and avoid the faults of stinginess and vanity and boastfulness and wrath. Thou shouldst never have intercourse with unknown women, or those of equivocal sex, or those that are lewd, or those that are the wives of other men, or those that are virgins. When the king does not restrain vice, a confusion of castes follows, and sinful Rakshasas, and persons of neutral sex, and children destitute of limbs or possessed of thick tongues, and idiots, begin to take birth in even respectable families. Therefore, the king should take particular care to act righteously, for the benefit of his subjects. If a king acts heedlessly, a great evil becomes the consequence. Unrighteousness increases causing a confusion of castes. Cold sets in during the summer months, and disappears when its proper season comes. Drought and flood and pestilence afflict the people. Ominous stars arise and awful comets appear on such occasions. Diverse other portents, indicating destruction of the kingdom, make their appearance. If the king does not take measures for his own safety and does not protect his subjects, the latter first meet with destruction and then destruction seizes the king himself. Two persons combining together snatch the wealth of one, and many acting in concert rob the two. Maidens are deflowered. Such a state of things is said to arise from the king's faults. All rights of property come to an end among men, when the king, abandoning righteousness, acts heedlessly.'"

196:3 i.e., goes to heaven.

197:1 Bhishma says that this discourse is very old. Probably this verse has reference to the writer's idea of the motives that impelled the Rishis of Brahmavarta when they devised for their Indian colony the kingly form of government.

197:2 This verse gives the etymology of the word Rajan and Vrishala. He in whom righteousness, shines (rajate) is a Rajan; and he in whom righteousness, called Vrisha, disappear, is a Vrishala. Vide next verse.

12.92.1

उतथ्य उवाच
कालवर्षी च पर्जन्यो धर्मचारी च पार्थिवः
संपद्यदैषा भवति सा बिभर्ति सुखं प्रजाः

12.92.2

यो न जानाति निर्हन्तुं वस्त्राणां रजको मलम्
रक्तानि वा शोधयितुं यथा नास्ति तथैव सः

12.92.3

एवमेव द्विजेन्द्राणां क्षत्रियाणां विशामपि
शूद्राश्चतुर्णां वर्णानां नानाकर्मस्ववस्थिताः

12.92.4

कर्म शूद्रे कृषिर्वैश्ये दण्डनीतिश्च राजनि
ब्रह्मचर्यं तपो मन्त्राः सत्यं चापि द्विजातिषु

12.92.5

तेषां यः क्षत्रियो वेद वस्त्राणामिव शोधनम्
शीलदोषान्विनिर्हन्तुं स पिता स प्रजापतिः

12.92.6

कृतं त्रेता द्वापरश्च कलिश्च भरतर्षभ
राजवृत्तानि सर्वाणि राजैव युगमुच्यते

12.92.7

चातुर्वर्ण्यं तथा वेदाश्चातुराश्रम्यमेव च
सर्वं प्रमुह्यते ह्येतद्यदा राजा प्रमाद्यति

12.92.8

राजैव कर्ता भूतानां राजैव च विनाशकः
धर्मात्मा यः स कर्ता स्यादधर्मात्मा विनाशकः

12.92.9

राज्ञो भार्याश्च पुत्राश्च बान्धवाः सुहृदस्तथा
समेत्य सर्वे शोचन्ति यदा राजा प्रमाद्यति

12.92.10

हस्तिनोऽश्वाश्च गावश्चाप्युष्ट्राश्वतरगर्दभाः
अधर्मवृत्ते नृपतौ सर्वे सीदन्ति पार्थिव

12.92.11

दुर्बलार्थं बलं सृष्टं धात्रा मान्धातरुच्यते
अबलं तन्महद्भूतं यस्मिन्सर्वं प्रतिष्ठितम्

12.92.12

यच्च भूतं स भजते भूता ये च तदन्वयाः
अधर्मस्थे हि नृपतौ सर्वे सीदन्ति पार्थिव

12.92.13

दुर्बलस्य हि यच्चक्षुर्मुनेराशीविषस्य च
अविषह्यतमं मन्ये मा स्म दुर्बलमासदः

12.92.14

दुर्बलांस्तात बुध्येथा नित्यमेवाविमानितान्
मा त्वां दुर्बलचक्षूंषि प्रदहेयुः सबान्धवम्

12.92.15

न हि दुर्बलदग्धस्य कुले किंचित्प्ररोहति
आमूलं निर्दहत्येव मा स्म दुर्बलमासदः

12.92.16

अबलं वै बलाच्छ्रेयो यच्चातिबलवद्बलम्
बलस्याबलदग्धस्य न किंचिदवशिष्यते

12.92.17

विमानितो हतोत्क्रुष्टस्त्रातारं चेन्न विन्दति
अमानुषकृतस्तत्र दण्डो हन्ति नराधिपम्

12.92.18

मा स्म तात बले स्थेया बाधिष्ठा मापि दुर्बलम्
मा त्वा दुर्बलचक्षूंषि धक्ष्यन्त्यग्निरिवाश्रयम्

12.92.19

यानि मिथ्याभिशस्तानां पतन्त्यश्रूणि रोदताम्
तानि पुत्रान्पशून्घ्नन्ति तेषां मिथ्याभिशासताम्

12.92.20

यदि नात्मनि पुत्रेषु न चेत्पौत्रेषु नप्तृषु
न हि पापं कृतं कर्म सद्यः फलति गौरिव

12.92.21

यत्राबलो वध्यमानस्त्रातारं नाधिगच्छति
महान्दैवकृतस्तत्र दण्डः पतति दारुणः

12.92.22

युक्ता यदा जानपदा भिक्षन्ते ब्राह्मणा इव
अभीक्ष्णं भिक्षुदोषेण राजानं घ्नन्ति तादृशाः

12.92.23

राज्ञो यदा जनपदे बहवो राजपूरुषाः
अनयेनोपवर्तन्ते तद्राज्ञः किल्बिषं महत्

12.92.24

यदा युक्ता नयन्त्यर्थान्कामादर्थवशेन वा
कृपणं याचमानानां तद्राज्ञो वैशसं महत्

12.92.25

महावृक्षो जायते वर्धते च; तं चैव भूतानि समाश्रयन्ति
यदा वृक्षश्छिद्यते दह्यते वा; तदाश्रया अनिकेता भवन्ति

12.92.26

यदा राष्ट्रे धर्ममग्र्यं चरन्ति; संस्कारं वा राजगुणं ब्रुवाणाः
तैरेवाधर्मश्चरितो धर्ममोहा;त्तूर्णं जह्यात्सुकृतं दुष्कृतं च

12.92.27

यत्र पापा ज्ञायमानाश्चरन्ति; सतां कलिर्विन्दति तत्र राज्ञः
यदा राजा शास्ति नरान्नशिष्या;न्न तद्राज्यं वर्धते भूमिपाल

12.92.28

यश्चामात्यं मानयित्वा यथार्हं; मन्त्रे च युद्धे च नृपो नियुञ्ज्यात्
प्रवर्धते तस्य राष्ट्रं नृपस्य; भुङ्क्ते महीं चाप्यखिलां चिराय

12.92.29

अत्रापि सुकृतं कर्म वाचं चैव सुभाषिताम्
समीक्ष्य पूजयन्राजा धर्मं प्राप्नोत्यनुत्तमम्

12.92.30

संविभज्य यदा भुङ्क्ते न चान्यानवमन्यते
निहन्ति बलिनं दृप्तं स राज्ञो धर्म उच्यते

12.92.31

त्रायते हि यदा सर्वं वाचा कायेन कर्मणा
पुत्रस्यापि न मृष्येच्च स राज्ञो धर्म उच्यते

12.92.32

यदा शारणिकान्राजा पुत्रवत्परिरक्षति
भिनत्ति न च मर्यादां स राज्ञो धर्म उच्यते

12.92.33

यदाप्तदक्षिणैर्यज्ञैर्यजते श्रद्धयान्वितः
कामद्वेषावनादृत्य स राज्ञो धर्म उच्यते

12.92.34

कृपणानाथवृद्धानां यदाश्रु व्यपमार्ष्टि वै
हर्षं संजनयन्नॄणां स राज्ञो धर्म उच्यते

12.92.35

विवर्धयति मित्राणि तथारींश्चापकर्षति
संपूजयति साधूंश्च स राज्ञो धर्म उच्यते

12.92.36

सत्यं पालयति प्राप्त्या नित्यं भूमिं प्रयच्छति
पूजयत्यतिथीन्भृत्यान्स राज्ञो धर्म उच्यते

12.92.37

निग्रहानुग्रहौ चोभौ यत्र स्यातां प्रतिष्ठितौ
अस्मिँल्लोके परे चैव राजा तत्प्राप्नुते फलम्

12.92.38

यमो राजा धार्मिकाणां मान्धातः परमेश्वरः
संयच्छन्भवति प्राणान्नसंयच्छंस्तु पापकः

12.92.39

ऋत्विक्पुरोहिताचार्यान्सत्कृत्यानवमन्य च
यदा सम्यक्प्रगृह्णाति स राज्ञो धर्म उच्यते

12.92.40

यमो यच्छति भूतानि सर्वाण्येवाविशेषतः
तस्य राज्ञानुकर्तव्यं यन्तव्या विधिवत्प्रजाः

12.92.41

सहस्राक्षेण राजा हि सर्व एवोपमीयते
स पश्यति हि यं धर्मं स धर्मः पुरुषर्षभ

12.92.42

अप्रमादेन शिक्षेथाः क्षमां बुद्धिं धृतिं मतिम्
भूतानां सत्त्वजिज्ञासां साध्वसाधु च सर्वदा

12.92.43

संग्रहः सर्वभूतानां दानं च मधुरा च वाक्
पौरजानपदाश्चैव गोप्तव्याः स्वा यथा प्रजाः

12.92.44

न जात्वदक्षो नृपतिः प्रजाः शक्नोति रक्षितुम्
भारो हि सुमहांस्तात राज्यं नाम सुदुष्करम्

12.92.45

तद्दण्डविन्नृपः प्राज्ञः शूरः शक्नोति रक्षितुम्
न हि शक्यमदण्डेन क्लीबेनाबुद्धिनापि वा

12.92.46

अभिरूपैः कुले जातैर्दक्षैर्भक्तैर्बहुश्रुतैः
सर्वा बुद्धीः परीक्षेथास्तापसाश्रमिणामपि

12.92.47

ततस्त्वं सर्वभूतानां धर्मं वेत्स्यसि वै परम्
स्वदेशे परदेशे वा न ते धर्मो विनश्यति

12.92.48

धर्मश्चार्थश्च कामश्च धर्म एवोत्तरो भवेत्
अस्मिँल्लोके परे चैव धर्मवित्सुखमेधते

12.92.49

त्यजन्ति दारान्प्राणांश्च मनुष्याः प्रतिपूजिताः
संग्रहश्चैव भूतानां दानं च मधुरा च वाक्

12.92.50

अप्रमादश्च शौचं च तात भूतिकरं महत्
एतेभ्यश्चैव मान्धातः सततं मा प्रमादिथाः

12.92.51

अप्रमत्तो भवेद्राजा छिद्रदर्शी परात्मनोः
नास्य छिद्रं परः पश्येच्छिद्रेषु परमन्वियात्

12.92.52

एतद्वृत्तं वासवस्य यमस्य वरुणस्य च
राजर्षीणां च सर्वेषां तत्त्वमप्यनुपालय

12.92.53

तत्कुरुष्व महाराज वृत्तं राजर्षिसेवितम्
आतिष्ठ दिव्यं पन्थानमह्नाय भरतर्षभ

12.92.54

धर्मवृत्तं हि राजानं प्रेत्य चेह च भारत
देवर्षिपितृगन्धर्वाः कीर्तयन्त्यमितौजसः

12.92.55

भीष्म उवाच
स एवमुक्तो मान्धाता तेनोतथ्येन भारत
कृतवानविशङ्कस्तदेकः प्राप च मेदिनीम्

12.92.56

भवानपि तथा सम्यङ्मान्धातेव महीपतिः
धर्मं कृत्वा महीं रक्षन्स्वर्गे स्थानमवाप्स्यसि

Translation — Kisari Mohan Ganguli

"Utathya said, 'If the deity of the clouds pours rain seasonably and the king acts virtuously, the prosperity that ensues maintain the subjects in felicity. That washerman who does not know how to wash away the filth of cloth without taking away its dye, is very unskilful in his profession. That person among Brahmanas or Kshatriyas or Vaisyas who, having fallen away from the proper duties of his order, has become a Sudra, is truly to be compared to such a washerman. Menial service attaches to the Sudra; agriculture to the Vaisya; the science of chastisement to the Kshatriya, and Brahmacharya, penances, mantras, and truth, attach, to the Brahmana. That Kshatriya who knows how to correct the faults of behaviour of the other orders and to wash them clean like a washerman is really their father and deserve to be their king. The respective ages called Krita, Treta, Dwapara and Kali, O bull of Bharata's race, are all dependent on the conduct of the king. It is the king who constitutes

the age. 1 The four orders, the Vedas and the duties in respect of the four modes of life, all become confused and weakened when the king becomes heedless. The three kinds of Fire, the three Vedas, and sacrifices with Dakshina, all become lost when the king becomes heedless. The king is the creator of all creatures, and the king is their destroyer. That king who is of righteous soul is regarded as the creator, while he that is sinful is regarded as the destroyer. The king's wives, sons, kinsmen, and friends, all become unhappy and grieve when the king becomes heedless. Elephants and steeds and kine and camels and mules and asses and other animals all lose their vigour when the king becomes unrighteous. It is said, O Mandhatri, that the Creator created Power (represented by the king) for the object of protecting Weakness. Weakness is, indeed, a great being, for everything depends upon it. 2 All creatures worship the king. All creatures are the children of the king. If, therefore, O monarch, the king becomes unrighteous, all creatures come to grief. The eyes of the weak, of the Muni, and of the snake of virulent poison, should be regarded as unbearable. Do not, therefore, come into (hostile) contact with the weak. Thou shouldst regard the weak as always subject to humiliation. Take care that the eyes of the weak do not burn thee with thy kinsmen. In a race scorched by the eyes of the weak, no children take birth. Such eyes burn the race to its very roots. Do not, therefore, come into (hostile) contact with the weak. Weakness is more powerful than even the greatest Power, for that Power which is scorched by Weakness becomes totally exterminated. If a person, who has been humiliated or struck, fails, while shrieking for assistance, to obtain a protector, divine chastisement overtakes the king and brings about his destruction. Do not, O sire, while in enjoyment of Power, take wealth from those that are Weak. Take care that that the eyes of the Weak do not burn thee like a blazing fire. The tears shed by weeping men afflicted with falsehood slay the children and animals of those that have uttered those falsehoods. Like a cow a sinful act perpetrated does not produce immediate fruits. 3 If the fruit is not seen in the perpetrator himself, it is seen in his son or in his son's son, or daughter's son. When a weak person fails to find a rescuer, the great rod of divine chastisement falls (upon the king). When all subjects of a king (are obliged by distress to) live like Brahmanas, by mendicancy, such mendicancy brings destruction upon the king. When all the officers of the king posted in the provinces unite together and act with injustice, the king is then said to bring about a state of unmixed evil upon his kingdom. When the officers of the king extort wealth, by unjust means or acting from lust or avarice, from persons piteously soliciting mercy, a great

destruction then is sure to overtake the king. A mighty tree, first starting into life, grows into large proportions. Numerous creatures then come and seek its shelter. When, however, it is cut down or consumed in a conflagration, those that, had recourse to it for shelter all become homeless. 1 When the residents of a kingdom perform acts of righteousness and all religious rites, and applaud the good qualities of the king, the latter reaps an accession of affluence. When, on the other hand, the residents, moved by ignorance, abandon righteousness and act unrighteously, the king becomes overtaken by misery. When sinful men whose acts are known are allowed to move among the righteous (without being punished for their misdeeds), Kali then overtakes the rulers of those realms. 2 When the king causes chastisement to overtake all wicked people, his kingdom thrives in prosperity. The kingdom of that king certainly thrives who pays proper honours to his ministers and employs them in measures of policy and in battles. Such a ruler enjoys the wide earth for ever. That king who duly honours all good acts and good speeches succeeds in earning great merit. The enjoyment of good things after sharing them with others, paying proper honours to the ministers, and subjugation or persons intoxicated with strength, are said to constitute the great duty of a king. Protecting all men by words, body, and deeds, and never forgiving his son himself (if he has offended), constitute the great duty of the king. The maintenance of those that are weak by sharing with them the things he has, and thereby increasing their strength constitute the duty of the king. Protection of the kingdom, extermination of robbers, and conquering in battle, constitute the duty of the king. Never to forgive a person however dear, if he has committed an offence by act or word, constitutes the duty of the king. Protecting those that solicit shelter, as he would protect his own children, and never depriving one of the honours to which he is entitled constitute the duty of the king. 3 Adoring the deities, with a devoted heart, in sacrifices completed by presents, and subduing lust and envy, constitute the duty of the king. Wiping the tears of the distressed, the helpless, and the old, and inspiring them with joy, constitute the duty of the king. Aggrandising friends, weakening foes, and honouring the good, constitute the duty of the king. Cheerfully observing the obligations of truth, always making gifts of land, entertaining guests, and supporting dependents, constitute the duty of the king. That king who favours those that deserve favours and chastises those that deserve chastisement earns great merit both here and hereafter. The king is Yama himself. He is, O Mandhatri, the god (incarnate) unto all that are righteous. By subduing his senses he succeeds in acquiring great affluence. By not subduing them he incurs sin. 4

[paragraph continues] Paying proper honours unto Ritwijas and priests and preceptors, and doing good offices unto them constitute the duty of the king. Yama governs all creatures without observing distinctions. The king should imitate him in his behaviour by restraining all his subjects duly. The king is said to resemble the Thousand-eyed (Indra) in every respect. That, O bull among men, should be regarded as righteousness which is regarded as such by him. Thou shouldst, without being heedless, cultivate forgiveness, intelligence, patience, and the, love of all creatures. Thou shouldst also ascertain the strength and weakness of all men and learn to distinguish between right and wrong. Thou shouldst conduct thyself with propriety towards all creatures, make gifts, and utter agreeable and sweet words. Thou shouldst maintain the residents of thy city and the provinces in happiness. A king who is not clever, never succeeds in protecting his subjects. Sovereignty, O sire, is a very happy burthen to bear. Only that king who is possessed of wisdom and courage, and who is conversant with the science of chastisement, can protect a kingdom. He, on the other hand, who is without energy and intelligence, and who is not versed in the great science, is incompetent to bear the burthen of sovereignty. Aided by ministers of handsome features and good birth, clever in business, devoted to their master, and possessed of great learning, thou shouldst examine the hearts and acts of all men including the very ascetics in the forests. Conducting thyself thus, thou wilt be able to learn the duties of all orders of men. That will aid thee in observing thy own duties, whether when thou art in thy country or when thou repairest to other realms. Amongst these three objects, viz., Virtue, Profit, and Pleasure, Virtue is the foremost. He that is of virtuous soul obtains great happiness both here and hereafter. If men be treated with honour, they can abandon (for the sake of the honour thou mayst give them) their very wives and sons. By attaching good men to himself (by doing good offices unto them), by gifts, sweet words, heedfulness and purity of behaviour, a king may win great prosperity. Do not, therefore, O Mandhatri, be heedless to these qualities and acts. The king should never be heedless in looking after his own laches, as also after those of his foes. He should act in such a way that his foes may not be able to detect his laches, and he should himself assail them when theirs are visible. This is the way in which Vasava, and Yama, and Varuna, and all the great royal sages have acted. Do thou observe the same conduct. Do thou, O great king, adopt this behaviour which was followed by those royal sages. Do thou soon, O bull of Bharata's race, adept this heavenly road. The gods, the Rishis, the Pitris, and the Gandharvas, possessed of great energy, sing the praises, both here and hereafter, of that king whose conduct is righteous.'

"Bhishma continued, 'Thus addressed by Utathya, O Bharata, Mandhatri, unhesitatingly did as he was directed, and became the sole lord of the wide earth. Do thou also, O king, act righteously like Mandhatri. Thou wilt then, after ruling the earth, obtain an abode in heaven.'"

199:1 The address Bharatarshabha is misplaced, seeing that it is Utathya who is speaking and Mandhatri who is listening. The sense of the verse is that it is the king who causes the age, for if he acts righteously, the age that sets in is Krita; if, on the other hand, he acts sinfully, he causes the Kali age to set in; etc. etc.

199:2 He who protects Weakness wins heaven, while he who persecutes it goes to bell. Weakness, thus, is a great thing. Its power, so to say, is such that it can lead to heaven and hell everyone with whom it may come into contact.

199:3 The keeper of a cow has to wait, till it calves, for milk.

200:1 The sense is, I suppose, that if the king be overtaken by destruction, his officers also do not escape.

200:2 Rajnah, Nilakantha thinks, is an accusative plural.

200:3 Some texts read Saranikan, meaning traders that make journeys and voyages.

200:4 The king is God (incarnate) unto all righteous men, because they may expect everything from him. As regards the second line, the meaning depends upon bharati, which as the commentator explains means, "obtains affluence or prosperity." For Patukah some texts read Pavakah. The meaning then would be "becomes as a fire," i.e., destroys his own roots, or, probably, becomes destructive to others."

12.93.1

युधिष्ठिर उवाच
कथं धर्मे स्थातुमिच्छन्राजा वर्तेत धार्मिकः
पृच्छामि त्वा कुरुश्रेष्ठ तन्मे ब्रूहि पितामह

12.93.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
गीतं दृष्टार्थतत्त्वेन वामदेवेन धीमता

12.93.3

राजा वसुमना नाम कौसल्यो बलवाञ्शुचिः
महर्षिं परिपप्रच्छ वामदेवं यशस्विनम्

12.93.4

धर्मार्थसहितं वाक्यं भगवन्ननुशाधि माम्
येन वृत्तेन वै तिष्ठन्न च्यवेयं स्वधर्मतः

12.93.5

तमब्रवीद्वामदेवस्तपस्वी जपतां वरः
हेमवर्णमुपासीनं ययातिमिव नाहुषम्

12.93.6

धर्ममेवानुवर्तस्व न धर्माद्विद्यते परम्
धर्मे स्थिता हि राजानो जयन्ति पृथिवीमिमाम्

12.93.7

अर्थसिद्धेः परं धर्मं मन्यते यो महीपतिः
ऋतां च कुरुते बुद्धिं स धर्मेण विरोचते

12.93.8

अधर्मदर्शी यो राजा बलादेव प्रवर्तते
क्षिप्रमेवापयातोऽस्मादुभौ प्रथममध्यमौ

12.93.9

असत्पापिष्ठसचिवो वध्यो लोकस्य धर्महा
सहैव परिवारेण क्षिप्रमेवावसीदति

12.93.10

अर्थानामननुष्ठाता कामचारी विकत्थनः
अपि सर्वां महीं लब्ध्वा क्षिप्रमेव विनश्यति

12.93.11

अथाददानः कल्याणमनसूयुर्जितेन्द्रियः
वर्धते मतिमान्राजा स्रोतोभिरिव सागरः

12.93.12

न पूर्णोऽस्मीति मन्येत धर्मतः कामतोऽर्थतः
बुद्धितो मित्रतश्चापि सततं वसुधाधिपः

12.93.13

एतेष्वेव हि सर्वेषु लोकयात्रा प्रतिष्ठिता
एतानि शृण्वँल्लभते यशः कीर्तिं श्रियः प्रजाः

12.93.14

एवं यो धर्मसंरम्भी धर्मार्थपरिचिन्तकः
अर्थान्समीक्ष्यारभते स ध्रुवं महदश्नुते

12.93.15

अदाता ह्यनतिस्नेहो दण्डेनावर्तयन्प्रजाः
साहसप्रकृती राजा क्षिप्रमेव विनश्यति

12.93.16

अथ पापं कृतं बुद्ध्या न च पश्यत्यबुद्धिमान्
अकीर्त्यापि समायुक्तो मृतो नरकमश्नुते

12.93.17

अथ मानयितुर्दातुः शुक्लस्य रसवेदिनः
व्यसनं स्वमिवोत्पन्नं विजिघांसन्ति मानवाः

12.93.18

यस्य नास्ति गुरुर्धर्मे न चान्याननुपृच्छति
सुखतन्त्रोऽर्थलाभेषु न चिरं महदश्नुते

12.93.19

गुरुप्रधानो धर्मेषु स्वयमर्थान्ववेक्षिता
धर्मप्रधानो लोकेषु सुचिरं महदश्नुते

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'How should a righteous king, who is desirous of adhering to a course of righteousness, behave? I ask thee this, O foremost of men! Answer me, O Grandsire!'

"Bhishma said, 'In this connection is cited the old story of what Vamadeva gifted with great intelligence and acquainted with the true import of everything sang in ancient time. Once upon a time, king Vasumanas, possessed of knowledge and fortitude and purity of behaviour, asked the great Rishi Vamadeva of high ascetic merit, saying, 'Instruct me, O holy one, in words fraught with righteousness and of grave impart, as to the conduct to be observed by me so that I may not fall away from the duties prescribed for me.' Unto him of a golden complexion and seated at his ease like Yayati, son of Nahusha, that foremost of ascetics, viz., Vamadeva, of great energy, said as follows:

"Vamadeva said, 'Do thou act righteously. There is nothing superior to righteousness. Those kings that are observant of righteousness, succeed in conquering the whole earth. That king who regards righteousness to be the most efficacious means for accomplishing his objects, and who acts according to the counsels of those that are righteous, blazes forth with righteousness. That king who disregards righteousness and desires to act with brute force, soon falls away from righteousness and loses both Righteousness and Profit. That king who acts according to the counsels of a vicious and sinful minister becomes a destroyer of righteousness and deserves to be slain by his subjects with all his family. Indeed, he very soon meets with destruction. That king who is incompetent to discharge the duties of state-craft, who is governed by caprice in all his acts, and who indulges in brag, soon meets with destruction even if he happens to be ruler of the whole earth. That king, on the other hand, who is desirous of prosperity, who is free from malice, who has his senses under control, and who is gifted with intelligence, thrives in affluence like the ocean swelling with the waters discharged into it by a hundred streams. He should never consider himself to have a sufficiency of virtue, enjoyments, wealth, intelligence, and friends. Upon these depends the conduct of the world. By listening to these counsels, a king obtains fame', achievements, prosperity, and subjects. Devoted to virtue, that king who seeks the acquisition of virtue and wealth by such means, and who begins all his measures after reflecting upon their objects, succeeds in obtaining great prosperity. That king who is illiberal, and without affection, who afflicts his subjects by undue chastisements, and who is rash in his acts, soon meets with destruction. That king who is not gifted with intelligence fails to see his own faults. Covered with infamy here, he sinks into hell hereafter. If the king gives proper honour to them that deserve it, makes gifts, and recognises the value of sweet speeches by himself uttering them on all occasions, his subjects then dispel the calamities that overtake him, as if these had fallen upon themselves. That king who has no instructor in the ways of righteousness and who never asks others for counsels, and who seeks to acquire wealth by means that caprice suggests, never succeeds in enjoying

happiness long. That king, on the other hand, who listens to the instructions of his preceptors in matters connected with virtue, who supervises the affairs of his kingdom himself, and who in all his acquisitions is guided by considerations of virtue, succeed in enjoying happiness for a long time.'" 1

203:1 K.P. Singh, I think, translates this verse erroneously. The Burdwan version is correct. The speaker, in this verse, desires to illustrate the force of righteous conduct. Transcribers' note: There was no corresponding footnote reference in the text, so I have assigned this footnote to an arbitrary location on the page--JBH.

12.94.1

वामदेव उवाच
यत्राधर्मं प्रणयते दुर्बले बलवत्तरः
तां वृत्तिमुपजीवन्ति ये भवन्ति तदन्वयाः

12.94.2

राजानमनुवर्तन्ते तं पापाभिप्रवर्तकम्
अविनीतमनुष्यं तत्क्षिप्रं राष्ट्रं विनश्यति

12.94.3

यद्वृत्तिमुपजीवन्ति प्रकृतिस्थस्य मानवाः
तदेव विषमस्थस्य स्वजनोऽपि न मृष्यते

12.94.4

साहसप्रकृतिर्यत्र कुरुते किंचिदुल्बणम्
अशास्त्रलक्षणो राजा क्षिप्रमेव विनश्यति

12.94.5

योऽत्यन्ताचरितां वृत्तिं क्षत्रियो नानुवर्तते
जितानामजितानां च क्षत्रधर्मादपैति सः

12.94.6

द्विषन्तं कृतकर्माणं गृहीत्वा नृपती रणे
यो न मानयते द्वेषात्क्षत्रधर्मादपैति सः

12.94.7

शक्तः स्यात्सुमुखो राजा कुर्यात्कारुण्यमापदि
प्रियो भवति भूतानां न च विभ्रश्यते श्रियः

12.94.8

अप्रियं यस्य कुर्वीत भूयस्तस्य प्रियं चरेत्
नचिरेण प्रियः स स्याद्योऽप्रियः प्रियमाचरेत्

12.94.9

मृषावादं परिहरेत्कुर्यात्प्रियमयाचितः
न च कामान्न संरम्भान्न द्वेषाद्धर्ममुत्सृजेत्

12.94.10

नापत्रपेत प्रश्नेषु नाभिभव्यां गिरं सृजेत्
न त्वरेत न चासूयेत्तथा संगृह्यते परः

12.94.11

प्रिये नातिभृशं हृष्येदप्रिये न च संज्वरेत्
न मुह्येदर्थकृच्छ्रेषु प्रजाहितमनुस्मरन्

12.94.12

यः प्रियं कुरुते नित्यं गुणतो वसुधाधिपः
तस्य कर्माणि सिध्यन्ति न च संत्यज्यते श्रिया

12.94.13

निवृत्तं प्रतिकूलेभ्यो वर्तमानमनुप्रिये
भक्तं भजेत नृपतिस्तद्वै वृत्तं सतामिह

12.94.14

अप्रकीर्णेन्द्रियं प्राज्ञमत्यन्तानुगतं शुचिम्
शक्तं चैवानुरक्तं च युञ्ज्यान्महति कर्मणि

12.94.15

एवमेव गुणैर्युक्तो यो न रज्यति भूमिपम्
भर्तुरर्थेष्वसूयन्तं न तं युञ्जीत कर्मणि

12.94.16

मूढमैन्द्रियकं लुब्धमनार्यचरितं शठम्
अनतीतोपधं हिंस्रं दुर्बुद्धिमबहुश्रुतम्

12.94.17

त्यक्तोपात्तं मद्यरतं द्यूतस्त्रीमृगयापरम्
कार्ये महति यो युञ्ज्याद्धीयते स नृपः श्रियः

12.94.18

रक्षितात्मा तु यो राजा रक्ष्यान्यश्चानुरक्षति
प्रजाश्च तस्य वर्धन्ते ध्रुवं च महदश्नुते

12.94.19

ये केचिद्भूमिपतयस्तान्सर्वानन्ववेक्षयेत्
सुहृद्भिरनभिख्यातैस्तेन राजा न रिष्यते

12.94.20

अपकृत्य बलस्थस्य दूरस्थोऽस्मीति नाश्वसेत्
श्येनानुचरितैर्ह्येते निपतन्ति प्रमाद्यतः

12.94.21

दृढमूलस्त्वदुष्टात्मा विदित्वा बलमात्मनः
अबलानभियुञ्जीत न तु ये बलवत्तराः

12.94.22

विक्रमेण महीं लब्ध्वा प्रजा धर्मेण पालयन्
आहवे निधनं कुर्याद्राजा धर्मपरायणः

12.94.23

मरणान्तमिदं सर्वं नेह किंचिदनामयम्
तस्माद्धर्मे स्थितो राजा प्रजा धर्मेण पालयेत्

12.94.24

रक्षाधिकरणं युद्धं तथा धर्मानुशासनम्
मन्त्रचिन्त्यं सुखं काले पञ्चभिर्वर्धते मही

12.94.25

एतानि यस्य गुप्तानि स राजा राजसत्तम
सततं वर्तमानोऽत्र राजा भुङ्क्ते महीमिमाम्

12.94.26

नैतान्येकेन शक्यानि सातत्येनान्ववेक्षितुम्
एतेष्वाप्तान्प्रतिष्ठाप्य राजा भुङ्क्ते महीं चिरम्

12.94.27

दातारं संविभक्तारं मार्दवोपगतं शुचिम्
असंत्यक्तमनुष्यं च तं जनाः कुर्वते प्रियम्

12.94.28

यस्तु निःश्रेयसं ज्ञात्वा ज्ञानं तत्प्रतिपद्यते
आत्मनो मतमुत्सृज्य तं लोकोऽनुविधीयते

12.94.29

योऽर्थकामस्य वचनं प्रातिकूल्यान्न मृष्यते
शृणोति प्रतिकूलानि विमना नचिरादिव

12.94.30

अग्राम्यचरितां बुद्धिमत्यन्तं यो न बुध्यते
जितानामजितानां च क्षत्रधर्मादपैति सः

12.94.31

मुख्यानमात्यान्यो हित्वा निहीनान्कुरुते प्रियान्
स वै व्यसनमासाद्य गाधमार्तो न विन्दति

12.94.32

यः कल्याणगुणाञ्ज्ञातीन्द्वेषान्नैवाभिमन्यते
अदृढात्मा दृढक्रोधो नास्यार्थो रमतेऽन्तिके

12.94.33

अथ यो गुणसंपन्नान्हृदयस्याप्रियानपि
प्रियेण कुरुते वश्यांश्चिरं यशसि तिष्ठति

12.94.34

नाकाले प्रणयेदर्थान्नाप्रिये जातु संज्वरेत्
प्रिये नातिभृशं हृष्येद्युज्येतारोग्यकर्मणि

12.94.35

के मानुरक्ता राजानः के भयात्समुपाश्रिताः
मध्यस्थदोषाः के चैषामिति नित्यं विचिन्तयेत्

12.94.36

न जातु बलवान्भूत्वा दुर्बले विश्वसेत्क्वचित्
भारुण्डसदृशा ह्येते निपतन्ति प्रमाद्यतः

12.94.37

अपि सर्वैर्गुणैर्युक्तं भर्तारं प्रियवादिनम्
अभिद्रुह्यति पापात्मा तस्माद्धि विभिषेज्जनात्

12.94.38

एतां राजोपनिषदं ययातिः स्माह नाहुषः
मनुष्यविजये युक्तो हन्ति शत्रूननुत्तमान्

Translation — Kisari Mohan Ganguli

"Vamadeva continued, 'When the king, who is powerful, acts unrighteously towards the weak, they who take their birth in his race imitate the same conduct. Others, again, imitate that wretch who sets sin agoing. Such imitation of the man ungoverned by restraints soon brings destruction upon the kingdom. The conduct of a king who is observant of his proper duties, is accepted by men in general as a model for imitation. The conduct, however, of a king who falls away from his duties, is not tolerated by his very kinsfolk. That rash king who, disregarding the injunctions laid down in the scriptures, acts with highhandedness in his kingdom, very soon meets with destruction. That Kshatriya who does not follow the conduct observed from days of old by other Kshatriyas. conquered or unconquered, is said to fall away from Kshatriya duties. Having seized in battle a royal foe that did some good to the conqueror on a former occasion, that king who does not, actuated by malice, pay him honours, is said to fall away from Kshatriya duties. The king should display his power, live cheerfully, and do what is necessary in seasons of danger. Such a ruler becomes the beloved of all creatures and never falls away from prosperity. If thou doest disservice to any person, thou shouldst, when the turn comes, do him service. One who is not loved becomes an object of love, if he does what is agreeable. Untruthful speeches should be avoided. Thou shouldst do good to others without being solicited. Thou shouldst never abandon righteousness from lust or wrath or malice. Do not give harsh answers when questioned by anybody. Do not utter undignified speeches. Never be in a hurry to do anything. Never indulge in malice. By such means is a foe won over. Do not give way to exclusive joy when anything agreeable occurs, nor suffer thyself to be overwhelmed with sorrow when anything disagreeable occurs. Never indulge in grief when thy pecuniary resources are exhausted, and always remember the duty of doing good to thy subjects. That king who always does what is agreeable by virtue of his disposition achieves success in all his measures and is never shorn of prosperity. The king should always, with heedfulness, cherish that devoted servant who abstains from doing what is injurious to his master and who always does what is for his good. He should appoint in all great affairs persons that have subjugated their senses,

that are devotedly loyal and of pure behaviour, and that are possessed of ability. That person, who by the possession of such qualifications pleases the king and who is never heedless in taking care of the interests of his master should be appointed by the king in the affairs of his kingdom. On the other hand, the king becomes divested of prosperity by appointing to important offices men that are fools and slaves of their senses, that are covetous and of disrespectable conduct, that are deceitful and hypocritical, that are malicious, wicked-souled, and ignorant, that are low-minded, and addicted to drink, gambling, women, and hunting. That king, who, first protecting his own self, protects others that deserve protection, feels the satisfaction of finding his subjects growing in prosperity. Such a king succeeds also in obtaining greatness. A king should, by secret agents that are devoted to him, watch the conduct and acts of other kings. By such means can he obtain superiority. Having injured a powerful king, one should not comfort himself with the thought that he (the injurer) lives at a great distance from the injured. Such a king when injured falls upon the injurer like the hawk swooping down upon its prey, in moments of heedlessness. A king whose power has been consolidated and who is confident of his own strength, should assail a neighbour who is weaker than himself but never one that is stronger. A king who is devoted to virtue, having acquired the sovereignty of the earth by prowess, should protect his subjects righteously and slaughter foes in battle. Everything belonging to this world is destined to destruction. Nothing here is durable. For this reason, the king, adhering to righteousness, should protect his subjects righteously. The defence of forts, battle, administration of justice, consultations on questions of policy, and keeping the subjects in happiness, these five acts contribute to enlarge the dominions of a king. That king who takes proper care of these is regarded to be the best of kings. By always attending to these, a king succeeds in protecting his kingdom. It is impossible, however, for one man to supervise all these matters at all times. Making over such supervision to his ministers, a King may govern the earth for ever. 1 The people make such a person their king who is liberal, who shares all objects of enjoyment with others, who is possessed of a mild disposition, who is of pure behaviour, and who will never abandon his subjects. He is obeyed in the world who, having listened to counsels of wisdom, accepts them, abandoning his own opinions. That king who does not tolerate the counsels of a well-wisher in consequence of their opposition to his own views, who listens with inattention to what is said unto him in opposition to his views, and who does not always follow the conduct of high and noble persons conquered or unconquered, is said to fall away from the duties of Kshatriyas. From ministers that have once been chastised, from women in especial, from mountains and inaccessible regions, from elephants and horses and reptiles, the king should always, with heedfulness, protect his own self. 2 That king who, abandoning his chief ministers, makes favourites

of low persons, soon falls into distress, and never succeeds in compassing the (intended) ends of his measures. That king of infirm soul, who, yielding to the influence of wrath and malice, does not love and honour those amongst his kinsmen that are possessed of good qualities, is said to live on the very verge of destruction. That king, who attaches to himself accomplished persons by doing good to them even though he may not like them at heart, succeeds in enjoying fame for ever. Thou shouldst never impose taxes unseasonably. Thou shouldst not be grieved at the occurrence of anything disagreeable, nor rejoice exceedingly at anything agreeable. Thou shouldst always set thyself to the accomplishment of good acts. Who amongst the dependent kings is truly devoted to thee, and who is loyal to thee from fear, and who amongst them has faults, should always be ascertained by thee. The king, even if he be powerful, should trust them that are weak, for in moments of heedlessness the weak may assail the powerful like a flock of vultures seizing their prey. A man of sinful soul seeks to injure his master even if the latter be sweet-speeched and possessed of every accomplishment. Do not, therefore, place thy confidence upon such men. Nahusha's son Yayati, in declaring the mysteries of king-craft, said that a person engaged in ruling men should slay even foes that are contemptible.'"

204:1 Teshu i.e., unto the ministers already spoken of.

204:2 The sense of the passage is that the king should not ride vicious elephants and horses, should guard himself against poisonous reptiles and the arts of women, and should take particular care while ascending mountains or entering inaccessible regions such as forests and woody valleys.

12.95.1

वामदेव उवाच
अयुद्धेनैव विजयं वर्धयेद्वसुधाधिपः
जघन्यमाहुर्विजयं यो युद्धेन नराधिप

12.95.2

न चाप्यलब्धं लिप्सेत मूले नातिदृढे सति
न हि दुर्बलमूलस्य राज्ञो लाभो विधीयते

12.95.3

यस्य स्फीतो जनपदः संपन्नः प्रियराजकः
संतुष्टपुष्टसचिवो दृढमूलः स पार्थिवः

12.95.4

यस्य योधाः सुसंतुष्टाः सान्त्विताः सूपधास्थिताः
अल्पेनापि स दण्डेन महीं जयति भूमिपः

12.95.5

पौरजानपदा यस्य स्वनुरक्ताः सुपूजिताः
सधना धान्यवन्तश्च दृढमूलः स पार्थिवः

12.95.6

प्रभावकालावधिकौ यदा मन्येत चात्मनः
तदा लिप्सेत मेधावी परभूमिं धनान्युत

12.95.7

भोगेष्वदयमानस्य भूतेषु च दयावतः
वर्धते त्वरमाणस्य विषयो रक्षितात्मनः

12.95.8

तक्षत्यात्मानमेवैष वनं परशुना यथा
यः सम्यग्वर्तमानेषु स्वेषु मिथ्या प्रवर्तते

12.95.9

न वै द्विषन्तः क्षीयन्ते राज्ञो नित्यमपि घ्नतः
क्रोधं नियन्तुं यो वेद तस्य द्वेष्टा न विद्यते

12.95.10

यदार्यजनविद्विष्टं कर्म तन्नाचरेद्बुधः
यत्कल्याणमभिध्यायेत्तत्रात्मानं नियोजयेत्

12.95.11

नैनमन्येऽवजानन्ति नात्मना परितप्यते
कृत्यशेषेण यो राजा सुखान्यनुबुभूषति

12.95.12

इदंवृत्तं मनुष्येषु वर्तते यो महीपतिः
उभौ लोकौ विनिर्जित्य विजये संप्रतिष्ठते

12.95.13

भीष्म उवाच
इत्युक्तो वामदेवेन सर्वं तत्कृतवान्नृपः
तथा कुर्वंस्त्वमप्येतौ लोकौ जेता न संशयः

Translation — Kisari Mohan Ganguli

"Vamadeva said, 'The king should win victories without battles. Victories achieved by battles are not spoken of highly. O monarch, by the wise. When the sovereign's own power has not been confirmed, he should not seek to make new acquisitions. It is not proper that a king whose power has not been consolidated should seek to make such acquisitions. The power of that king whose dominions are wide and abound with wealth, whose subjects are loyal and contented, and who has a large number of officers, is said to be confirmed. That king whose soldiery are contented, gratified (with pay and prize), and competent to deceive foes can with even a small force subjugate the whole earth. The power of that king whose subjects, whether belonging to the cities or the provinces, have compassion for all creatures, and possessed of wealth and grain, is said to be confirmed. When the king thinks that his power is greater than that of a foe, he should then, aided by his intelligence, seek to acquire the latter's territories and wealth. A king whose resources are increasing, who is compassionate unto all creatures, who never loses any time by procrastination, and who is careful in protecting, his own self, succeeds in earning advancement. That king who behaves deceitfully towards his own people

that have not been guilty of any fault, shears his own self like a person cutting down a forest with an axe. If the king does not always attend to the task of slaying his foes, the latter do not diminish. That king, again, who knows how to kill his own temper finds no enemies. If the king be possessed of wisdom, he would never do any act that is disapproved by good men. He would, on the other hand, always engage himself in such acts as would lead to his own benefit and that of others. That king who, having accomplished all his duties, becomes happy in the approbation of his own conscience, has never to incur the reproach of others and indulge in regrets. That king who observes such conduct towards men succeeds in subjugating both the worlds and enjoy the fruits of victory.'

"Bhishma continued, 'Thus addressed by Vamadeva, king Vasumana did as he was directed. Without doubt, thyself also, following these counsels, shalt succeed in conquering both the worlds.'"

12.96.1

युधिष्ठिर उवाच
अथ यो विजिगीषेत क्षत्रियः क्षत्रियं युधि
कस्तस्य धर्म्यो विजय एतत्पृष्टो ब्रवीहि मे

12.96.2

भीष्म उवाच
ससहायोऽसहायो वा राष्ट्रमागम्य भूमिपः
ब्रूयादहं वो राजेति रक्षिष्यामि च वः सदा

12.96.3

मम धर्म्यं बलिं दत्त किं वा मां प्रतिपत्स्यथ
ते चेत्तमागतं तत्र वृणुयुः कुशलं भवेत्

12.96.4

ते चेदक्षत्रियाः सन्तो विरुध्येयुः कथंचन
सर्वोपायैर्नियन्तव्या विकर्मस्था नराधिप

12.96.5

अशक्तं क्षत्रियं मत्वा शस्त्रं गृह्णात्यथापरः
त्राणायाप्यसमर्थं तं मन्यमानमतीव च

12.96.6

युधिष्ठिर उवाच
अथ यः क्षत्रियो राजा क्षत्रियं प्रत्युपाव्रजेत्
कथं स प्रतियोद्धव्यस्तन्मे ब्रूहि पितामह

12.96.7

भीष्म उवाच
नासंनद्धो नाकवचो योद्धव्यः क्षत्रियो रणे
एक एकेन वाच्यश्च विसृजस्व क्षिपामि च

12.96.8

स चेत्संनद्ध आगच्छेत्संनद्धव्यं ततो भवेत्
स चेत्ससैन्य आगच्छेत्ससैन्यस्तमथाह्वयेत्

12.96.9

स चेन्निकृत्या युध्येत निकृत्या तं प्रयोधयेत्
अथ चेद्धर्मतो युध्येद्धर्मेणैव निवारयेत्

12.96.10

नाश्वेन रथिनं यायादुदियाद्रथिनं रथी
व्यसने न प्रहर्तव्यं न भीताय जिताय च

12.96.11

नेषुर्लिप्तो न कर्णी स्यादसतामेतदायुधम्
जयार्थमेव योद्धव्यं न क्रुध्येदजिघांसतः

12.96.12

साधूनां तु मिथोभेदात्साधुश्चेद्व्यसनी भवेत्
सव्रणो नाभिहन्तव्यो नानपत्यः कथंचन

12.96.13

भग्नशस्त्रो विपन्नाश्वश्छिन्नज्यो हतवाहनः
चिकित्स्यः स्यात्स्वविषये प्राप्यो वा स्वगृहान्भवेत्
निर्व्रणोऽपि च मोक्तव्य एष धर्मः सनातनः

12.96.14

तस्माद्धर्मेण योद्धव्यं मनुः स्वायंभुवोऽब्रवीत्
सत्सु नित्यं सतां धर्मस्तमास्थाय न नाशयेत्

12.96.15

यो वै जयत्यधर्मेण क्षत्रियो वर्धमानकः
आत्मानमात्मना हन्ति पापो निकृतिजीवनः

12.96.16

कर्म चैतदसाधूनामसाधुं साधुना जयेत्
धर्मेण निधनं श्रेयो न जयः पापकर्मणा

12.96.17

नाधर्मश्चरितो राजन्सद्यः फलति गौरिव
मूलान्यस्य प्रशाखाश्च दहन्समनुगच्छति

12.96.18

पापेन कर्मणा वित्तं लब्ध्वा पापः प्रहृष्यति
स वर्धमानः स्तेयेन पापः पापे प्रसज्जति

12.96.19

न धर्मोऽस्तीति मन्वानः शुचीनवहसन्निव
अश्रद्दधानभावाच्च विनाशमुपगच्छति

12.96.20

स बद्धो वारुणैः पाशैरमर्त्य इव मन्यते
महादृतिरिवाध्मातः स्वकृतेन विवर्धते

12.96.21

ततः समूलो ह्रियते नदीकूलादिव द्रुमः
अथैनमभिनिन्दन्ति भिन्नं कुम्भमिवाश्मनि
तस्माद्धर्मेण विजयं कामं लिप्सेत भूमिपः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'If a Kshatriya desires to subjugate another Kshatriya in battle, how should the former act in the matter of that victory? Questioned by me, do thou answer it.'

"Bhishma said, 'The king, with or without an army at his back, entering the dominions of the king he would subjugate, should say unto all the people, 'I am your king. I shall always protect you. Give me the just tribute or encounter me in battle.' If the people accept him for their king, there need not be any fighting. If, without being Kshatriyas by birth, they show signs of hostility, they should then, observant as they are of practices not laid down for them, be sought to be restrained by every means. People of the other orders do take up arms (for resisting the invader) if they behold the Kshatriya unarmed for fight, incapable of protecting himself, and making too much of the enemy.' 1

"Yudhishthira said 'Tell me, O grandsire, how that Kshatriya king should conduct himself in fight who advances against another Kshatriya king.'

"Bhishma said, 'A Kshatriya must not put on armour for fighting a Kshatriya unclad in mail. One should fight one, and abandon the opponent when the latter becomes disabled. 2 If the enemy comes clad in mail, his

opponent also should put on mail. If the enemy advances backed by an army, one should, backed by an army, challenge him to battle. If the enemy fights aided by deceit, he should be met with the aid of deceit. If, on the other hand, he fights fairly, he should be resisted with fair means. One should not on horseback proceed against a car-warrior. A car-warrior should proceed against a car-warrior. When an antagonist has fallen into distress, he should not be struck; nor should one that has been frightened, nor one that has been vanquished. 1 Neither poisoned nor barbed arrows should be used. These are the weapons of the wicked. One should fight righteously, without yielding to wrath or desiring to slay. A weak or wounded man should not be slain, or one that is sonless; or one whose weapon has been broken; or one that has fallen into distress; or one whose bow-string has been cut; or one that has lost his vehicle. A wounded opponent should either be sent to his own home, or, if brought to the victor's quarters, should have his wounds attended to by skilful surgeons. When in consequence of a quarrel between righteous kings, a righteous warrior falls into distress, (his wounds should be attended to and) when cured he should be set at liberty. This is the eternal duty. Manu himself, the son of the Self-born (Brahman), has said that battles should be fought fairly. The righteous should always act righteously towards those that are righteous. They should adhere to righteousness without destroying it. If a Kshatriya, whose duty it is to fight righteously, wins a victory by unrighteous means, he becomes sinful. Of deceitful conduct, such a person is said to slay his own self. Such is the practice of those that are wicked. Even he that is wicked should be subdued by fair means. It is better to lay down life itself in the observance of righteousness than to win victory by sinful means. Like a cow, O king, perpetrated sin does not immediately produce its fruits. That sin overwhelms the perpetrator after consuming his roots and branches. A sinful person, acquiring wealth by sinful means, rejoices greatly. But the sinner, gaining advancement by sinful ways, becomes wedded to sin. Thinking that virtue has no efficacy, he jeers at men of righteous behaviour. Disbelieving in virtue, he at last meets with destruction. Though enmeshed in the noose of Varuna, he still regards himself immortal. Like unto a large leathern bag puffed up with wind, the sinner dissociates himself entirely from virtue. Soon, however, he disappears like a tree on the riverside washed away with its very roots. Then people, beholding him resemble an earthen pot broken on a stony surface, speak of him as he deserves. The king should, therefore, seek both victory and the enhancement of his resources, by righteous means.'"

206:1 The sense is that although it is laid down that kings should fight with those only that are of the kingly order, yet when the Kshatriyas do not arm themselves for resisting an invader, or other orders may fight for putting down those that so arm themselves against the kings.

206:2 The Bengal reading of this verse, which I adopt, is better than the Bombay reading. The Bengal reading is more consistent with what follows in verse 8. If the Bombay reading be adopted, the translation would run thus:--"One should not fight a Kshatriya in battle unless he has put on armour. One should fight with one, after challenging in those words--'Shoot, for I am shooting at thee." K.P. Singh's rendering is substantially correct. The Burdwan version, as usual, is wrong.

207:1 The distress referred to here is of being unhorsed or deprived of car or of weapons, etc.

12.97.1

भीष्म उवाच
नाधर्मेण महीं जेतुं लिप्सेत जगतीपतिः
अधर्मविजयं लब्ध्वा कोऽनुमन्येत भूमिपः

12.97.2

अधर्मयुक्तो विजयो ह्यध्रुवोऽस्वर्ग्य एव च
सादयत्येष राजानं महीं च भरतर्षभ

12.97.3

विशीर्णकवचं चैव तवास्मीति च वादिनम्
कृताञ्जलिं न्यस्तशस्त्रं गृहीत्वा न विहिंसयेत्

12.97.4

बलेनावजितो यश्च न तं युध्येत भूमिपः
संवत्सरं विप्रणयेत्तस्माज्जातः पुनर्भवेत्

12.97.5

नार्वाक्संवत्सरात्कन्या स्प्रष्टव्या विक्रमाहृता
एवमेव धनं सर्वं यच्चान्यत्सहसाहृतम्

12.97.6

न तु वन्ध्यं धनं तिष्ठेत्पिबेयुर्ब्राह्मणाः पयः
युञ्जीरन्वाप्यनडुहः क्षन्तव्यं वा तदा भवेत्

12.97.7

राज्ञा राजैव योद्धव्यस्तथा धर्मो विधीयते
नान्यो राजानमभ्यसेदराजन्यः कथंचन

12.97.8

अनीकयोः संहतयोर्यदीयाद्ब्राह्मणोऽन्तरा
शान्तिमिच्छन्नुभयतो न योद्धव्यं तदा भवेत्
मर्यादां शाश्वतीं भिन्द्याद्ब्राह्मणं योऽभिलङ्घयेत्

12.97.9

अथ चेल्लङ्घयेदेनां मर्यादां क्षत्रियब्रुवः
अप्रशस्यस्तदूर्ध्वं स्यादनादेयश्च संसदि

12.97.10

या तु धर्मविलोपेन मर्यादाभेदनेन च
तां वृत्तिं नानुवर्तेत विजिगीषुर्महीपतिः
धर्मलब्धाद्धि विजयात्को लाभोऽभ्यधिको भवेत्

12.97.11

सहसा नाम्य भूतानि क्षिप्रमेव प्रसादयेत्
सान्त्वेन भोगदानेन स राज्ञां परमो नयः

12.97.12

भुज्यमाना ह्ययोगेन स्वराष्ट्रादभितापिताः
अमित्रान्पर्युपासीरन्व्यसनौघप्रतीक्षिणः

12.97.13

अमित्रोपग्रहं चास्य ते कुर्युः क्षिप्रमापदि
संदुष्टाः सर्वतो राजन्राजव्यसनकाङ्क्षिणः

12.97.14

नामित्रो विनिकर्तव्यो नातिच्छेद्यः कथंचन
जीवितं ह्यप्यतिच्छिन्नः संत्यजत्येकदा नरः

12.97.15

अल्पेनापि हि संयुक्तस्तुष्यत्येवापराधिकः
शुद्धं जीवितमेवापि तादृशो बहु मन्यते

12.97.16

यस्य स्फीतो जनपदः संपन्नः प्रियराजकः
संतुष्टभृत्यसचिवो दृढमूलः स पार्थिवः

12.97.17

ऋत्विक्पुरोहिताचार्या ये चान्ये श्रुतसंमताः
पूजार्हाः पूजिता यस्य स वै लोकजिदुच्यते

12.97.18

एतेनैव च वृत्तेन महीं प्राप सुरोत्तमः
अन्वेव चैन्द्रं विजयं व्यजिगीषन्त पार्थिवाः

12.97.19

भूमिवर्जं पुरं राजा जित्वा राजानमाहवे
अमृताश्चौषधीः शश्वदाजहार प्रतर्दनः

12.97.20

अग्निहोत्राण्यग्निशेषं हविर्भाजनमेव च
आजहार दिवोदासस्ततो विप्रकृतोऽभवत्

12.97.21

सराजकानि राष्ट्राणि नाभागो दक्षिणां ददौ
अन्यत्र श्रोत्रियस्वाच्च तापसस्वाच्च भारत

12.97.22

उच्चावचानि वृत्तानि धर्मज्ञानां युधिष्ठिर
आसन्राज्ञां पुराणानां सर्वं तन्मम रोचते

12.97.23

सर्वविद्यातिरेकाद्वा जयमिच्छेन्महीपतिः
न मायया न दम्भेन य इच्छेद्भूतिमात्मनः

Translation — Kisari Mohan Ganguli

"Bhishma said, 'A king should never desire to subjugate the earth by unrighteous means, even if such subjugation would make him the sovereign of the whole earth. What king is there that would rejoice after obtaining victory by unfair means? A victory stained by unrighteousness is uncertain and never leads to heaven. Such a victory, O bull of Bharata's race, weakens both the king and the earth. A warrior whose armour has fallen off, or who begs for quarter, saying, 'I am thine' or joining his hands, or who has laid aside his weapon, may simply be seized but never slain. If a hostile king be vanquished by the troops of the invader, the latter should not himself fight his vanquished foe. On the other hand, he should bring him to his palace and persuade him for a whole year to say, 'I am thy slave!' Whether he says or does not say this, the vanquished foe, by living for a year in the house of his victor, gains a new lease of life. 1 If a king succeeds in bringing by force a maiden from the house of his vanquished foe, he should keep her for a year and ask her whether she would wed him or any one else. If she does not agree, she should then be sent back. He should behave similarly in respect of all other kinds of wealth (such as slave) that are acquired by force. The king should never appropriate the wealth confiscated from thieves and others awaiting execution. The kine taken front the enemy by force should be given away to the Brahmanas so that they may drink the milk of those animals. The bulls taken from the enemy should be set to agriculture work or returned to the enemy. 2 It is laid down that a king should fight one that is a king. One that is not a king should never strike one that is a king. If a Brahmana, desirous of peace, fearlessly goes between two contending armies, both should immediately abstain from fight. He would break an eternal rule that would slay or wound a Brahmana. If any Kshatriya breaks that rule, he would become a wretch of his order. In addition to this, that Kshatriya who destroys righteousness and transgresses all wholesome barriers does not deserve to be reckoned as a Kshatriya and should be driven from society. A king desirous of obtaining victory should never follow such conduct. What gain can be greater than victory won righteously? The excitable classes (of a kingdom recently conquered) should, without delay, be conciliated with soothing speeches and gifts. This is a good policy for the king to adopt. If instead of doing this, these men be sought to be governed with impolicy, they would then leave the kingdom and side with (the victor's) foes and wait for the accession of calamities (in order that they may then make head against the victor). Discontented men, watching for the calamities of the king, promptly side with the latter's foes. O monarch, in times of danger. An enemy should not be deceived by unfair means, nor should be wounded mortally. For, if struck mortally,

his very life may pass away. 1 If a king possessed of little resources be gratified therewith, he would regard life alone to be much. 2 That king whose dominions are extensive and full of wealth, whose subjects are loyal, whose servants and officers are all contented, is said to have his roots firm. That king whose Ritwijas and priests and preceptors and others about him that are well-versed in all scriptures and deserving of honours are duly respected, is said to be conversant with the ways of the world. It was by such behaviour that Indra got the sovereignty of the world. It is by this behaviour that earthly kings succeed in obtaining the status of Indra. King Pratardana, subjugating his foes in a great battle, took all their wealth, including their very grain and medicinal herbs, but left their land untouched. King Divodasa, after subjugating his foes, brought away the very remnants of their sacrificial fires, their clarified butter (intended for libations), and their food. For this reason he was deprived of the merit of his conquests. 3 King Nabhaga (after his conquests) gave away whole kingdoms with their rulers as sacrificial presents unto the Brahmanas, excepting the wealth of learned Brahmanas and ascetics. The behaviour, O Yudhishthira, of all the righteous kings of old, was excellent, and I approve of it wholly. That king who desires his own prosperity should seek for conquests by the aid of every kind of excellence but never with that of deceit or with pride.'"

208:1 The original is wry elliptical. I, therefore, expand it after the manner of the commentator. Regarding the last half of the second line, I do not follow Nilakantha in his interpretation.

208:2 This verse also is exceedingly elliptical in the original.

209:1 The sense seems to be that in fighting with the aid of deceit the enemy should not be slain outright, such slaughter being sinful. Slaying an enemy, however, in fair fight is meritorious.

209:2 This verse is not intelligible, nor does it seem to be connected with what goes before.

209:3 The meaning is that king Pratardana took what is proper to be taken and hence he incurred no sin. King Divodasa, however, by taking what he should not have taken, lost all the merit of his conquests.

12.98.1

युधिष्ठिर उवाच
क्षत्रधर्मान्न पापीयान्धर्मोऽस्ति भरतर्षभ
अभियाने च युद्धे च राजा हन्ति महाजनम्

12.98.2

अथ स्म कर्मणा येन लोकाञ्जयति पार्थिवः
विद्वञ्जिज्ञासमानाय प्रब्रूहि भरतर्षभ

12.98.3

भीष्म उवाच
निग्रहेण च पापानां साधूनां प्रग्रहेण च
यज्ञैर्दानैश्च राजानो भवन्ति शुचयोऽमलाः

12.98.4

उपरुन्धन्ति राजानो भूतानि विजयार्थिनः
त एव विजयं प्राप्य वर्धयन्ति पुनः प्रजाः

12.98.5

अपविध्यन्ति पापानि दानयज्ञतपोबलैः
अनुग्रहेण भूतानां पुण्यमेषां प्रवर्धते

12.98.6

यथैव क्षेत्रनिर्दाता निर्दन्वै क्षेत्रमेकदा
हिनस्ति कक्षं धान्यं च न च धान्यं विनश्यति

12.98.7

एवं शस्त्राणि मुञ्चन्तो घ्नन्ति वध्यानथैकदा
तस्यैषा निष्कृतिः कृत्स्ना भूतानां भावनं पुनः

12.98.8

यो भूतानि धनज्यानाद्वधात्क्लेशाच्च रक्षति
दस्युभ्यः प्राणदानात्स धनदः सुखदो विराट्

12.98.9

स सर्वयज्ञैरीजानो राजाथाभयदक्षिणैः
अनुभूयेह भद्राणि प्राप्नोतीन्द्रसलोकताम्

12.98.10

ब्राह्मणार्थे समुत्पन्ने योऽभिनिःसृत्य युध्यते
आत्मानं यूपमुच्छ्रित्य स यज्ञोऽनन्तदक्षिणः

12.98.11

अभीतो विकिरञ्शत्रून्प्रतिगृह्णञ्शरांस्तथा
न तस्मात्त्रिदशाः श्रेयो भुवि पश्यन्ति किंचन

12.98.12

तस्य यावन्ति शस्त्राणि त्वचं भिन्दन्ति संयुगे
तावतः सोऽश्नुते लोकान्सर्वकामदुहोऽक्षयान्

12.98.13

न तस्य रुधिरं गात्रादावेधेभ्यः प्रवर्तते
स ह तेनैव रक्तेन सर्वपापैः प्रमुच्यते

12.98.14

यानि दुःखानि सहते व्रणानामभितापने
न ततोऽस्ति तपो भूय इति धर्मविदो विदुः

12.98.15

पृष्ठतो भीरवः संख्ये वर्तन्तेऽधमपूरुषाः
शूराच्छरणमिच्छन्तः पर्जन्यादिव जीवनम्

12.98.16

यदि शूरस्तथा क्षेमे प्रतिरक्षेत्तथा भये
प्रतिरूपं जनाः कुर्युर्न च तद्वर्तते तथा

12.98.17

यदि ते कृतमाज्ञाय नमस्कुर्युः सदैव तम्
युक्तं न्याय्यं च कुर्युस्ते न च तद्वर्तते तथा

12.98.18

पुरुषाणां समानानां दृश्यते महदन्तरम्
संग्रामेऽनीकवेलायामुत्क्रुष्टेऽभिपतत्सु च

12.98.19

पतत्यभिमुखः शूरः परान्भीरुः पलायते
आस्थायास्वर्ग्यमध्वानं सहायान्विषमे त्यजन्

12.98.20

मा स्म तांस्तादृशांस्तात जनिष्ठाः पुरुषाधमान्
ये सहायान्रणे हित्वा स्वस्तिमन्तो गृहान्ययुः

12.98.21

अस्वस्ति तेभ्यः कुर्वन्ति देवा इन्द्रपुरोगमाः
त्यागेन यः सहायानां स्वान्प्राणांस्त्रातुमिच्छति

12.98.22

तं हन्युः काष्ठलोष्टैर्वा दहेयुर्वा कटाग्निना
पशुवन्मारयेयुर्वा क्षत्रिया ये स्युरीदृशाः

12.98.23

अधर्मः क्षत्रियस्यैष यच्छय्यामरणं भवेत्
विसृजञ्श्लेष्मपित्तानि कृपणं परिदेवयन्

12.98.24

अविक्षतेन देहेन प्रलयं योऽधिगच्छति
क्षत्रियो नास्य तत्कर्म प्रशंसन्ति पुराविदः

12.98.25

न गृहे मरणं तात क्षत्रियाणां प्रशस्यते
शौटीराणामशौटीरमधर्म्यं कृपणं च तत्

12.98.26

इदं दुःखमहो कष्टं पापीय इति निष्टनन्
प्रतिध्वस्तमुखः पूतिरमात्यान्बहु शोचयन्

12.98.27

अरोगाणां स्पृहयते मुहुर्मृत्युमपीच्छति
वीरो दृप्तोऽभिमानी च नेदृशं मृत्युमर्हति

12.98.28

रणेषु कदनं कृत्वा ज्ञातिभिः परिवारितः
तीक्ष्णैः शस्त्रैः सुविक्लिष्टः क्षत्रियो मृत्युमर्हति

12.98.29

शूरो हि सत्यमन्युभ्यामाविष्टो युध्यते भृशम्
कृत्यमानानि गात्राणि परैर्नैवावबुध्यते

12.98.30

स संख्ये निधनं प्राप्य प्रशस्तं लोकपूजितम्
स्वधर्मं विपुलं प्राप्य शक्रस्यैति सलोकताम्

12.98.31

सर्वो योधः परं त्यक्तुमाविष्टस्त्यक्तजीवितः
प्राप्नोतीन्द्रस्य सालोक्यं शूरः पृष्ठमदर्शयन्

Translation — Kisari Mohan Ganguli

"Yudhishthira said. 'There are no practices, O king, more sinful than those of the Kshatriyas. In marching or in battle, the king slays large multitudes. 4 By what acts then does the king win regions of felicity? O bull of Bharata's race, tell this, O learned one, unto me that desire to know.'

"Bhishma said, 'By chastising the wicked, by attaching and cherishing the good, by sacrifices and gifts, kings become pure and cleansed. It is true, kings desirous of victory afflict many creatures, but after victory they advance and aggrandise all. By the power of gifts, sacrifices, and penances, they destroy

their sins, and their merit increases in order that they may be able to do good to all creatures. The reclaimer of a field, for reclaiming it, takes up both paddy-blades and weeds. His action, however, instead of destroying the blades or paddy, makes them grow more vigorously. They that wield weapons, destroy many that deserve destruction. Such extensive destruction, however, causes the growth and advancement of those that remain. He who protects people from plunder, slaughter, and affliction, in consequence of thus protecting their lives from robbers, comes to be regarded as the giver of wealth, of life, and of food. The king, therefore, by thus adoring the deities by means of a union of all sacrifices whose Dakshina is the dispelling of everybody's fear, enjoys every kind of felicity here and attains to a residence in Indra's heaven hereafter. 1 That king who, going out, fights his foes in battles that have arisen for the sake of Brahmanas and lays down his life, comes to be regarded as the embodiment of a sacrifice with illimitable presents. If a king, with his quivers full of shafts, shoots them fearlessly at his foes, the very gods do not see anyone on earth that is superior to him. In such a case, equal to the number of shafts with which he pierces the bodies of his enemies, is the number of regions that he enjoys, eternal and capable of granting every wish. The blood that flows from his body cleanses him of All his sins along with the very pain that he feels on the occasion. Persons conversant with the scriptures say that the pains a Kshatriya suffers in battle operate as penances for enhancing his merit. Righteous persons, inspired with fear, stay in the rear, soliciting life from heroes that have rushed to battle, even as men solicit rain from the clouds. If those heroes, without permitting the beseechers to incur the dangers of battle, keep them in the rear by themselves facing those dangers and defend them at that time of fear, great becomes their merit. If, again, those timid p sons, appreciating that deed of bravery, always respect those defenders, they do what is proper and just. By acting otherwise they cannot free themselves from fear. There is great difference between men apparently equal. Some rush to battle, amid its terrible din, against armed ranks of foes. Indeed, the hero rushes against crowds of foes, adopting the road to heaven. He, however, who is inspired with dastardly fear, seeks safety in flight, deserting his comrades in danger. Let not such wretches among men be born in thy race. The very gods with Indra at their head send calamities unto them that desert their comrades in battle and come with unwounded limbs. He who desires to save his own life-breaths by deserting his comrades, should be slain with sticks or stones or rolled in a mat of dry grass for being burnt to death. Those amongst the Kshatriyas that would be guilty of such conduct should be killed after the manner of killing animals. 2 Death on a bed of repose, after ejecting phlegm and urine and uttering piteous cries, is sinful for a Kshatriya. Persons acquainted with the scriptures do not applaud the death which a Kshatriya encounters with unwounded body. The death of a Kshatriya,

[paragraph continues] O sire, at home is not praiseworthy. They are heroes. Any unheroic act of theirs is sinful and inglorious. In disease, one may be heard to cry, saying, 'What sorrow! How painful! I must be a great sinner.' With face emaciated and stench issuing fro in his body and clothes, the sick man plunges his relatives into grief. Coveting the condition of those that are hale, such a man (amidst his tortures) repeatedly desires for death itself. One that is a hero, having dignity and pride, does not deserve such in inglorious death. Surrounded by kinsmen and slaughtering his foes in battle, a Kshatriya should die at the edge of keen weapons. Moved by desire of enjoyment and filled with rage, a hero fights furiously and does not feel the wounds inflicted on his limbs by foes. Encountering death in battle, he earns that high merit fraught with fame and respect of the world which belongs to his or her and ultimately obtains a residence in Indra's heaven. The hero, by not showing his back in fight and contending by every means in his power, in utter recklessness of life itself, at the van of battle, obtains the companionship of Indra. Wherever the hero encountered death in the midst, of foes without displaying ignoble fear or cheerlessness, he has succeeded in earning regions hereafter of eternal bliss.'"

209:4 Nilakantha takes Mahajanam to mean the Vaisya traders that accompany all forces. Following him, the vernacular translators take that word in the same sense. There can belittle doubt, however, that this is erroneous. The word means "vast multitudes." Why should Yudhishthira, refer to the slaughter of only the Vaisyas in the midst of troops as his reason for supposing Kshatriya practices to be sinful? Apayana mean, "flight." I prefer to read Avayana meaning 'march.'

210:1 The protection of subjects is likened here to the performance of a sacrifice that has the merit of all sacrifices. The final present in that sacrifice is the dispelling of everybody's fear.

210:2 i.e., not at the weapon's edge, but otherwise.

12.99.1

युधिष्ठिर उवाच
के लोका युध्यमानानां शूराणामनिवर्तिनाम्
भवन्ति निधनं प्राप्य तन्मे ब्रूहि पितामह

12.99.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
अम्बरीषस्य संवादमिन्द्रस्य च युधिष्ठिर

12.99.3

अम्बरीषो हि नाभागः स्वर्गं गत्वा सुदुर्लभम्
ददर्श सुरलोकस्थं शक्रेण सचिवं सह

12.99.4

सर्वतेजोमयं दिव्यं विमानवरमास्थितम्
उपर्युपरि गच्छन्तं स्वं वै सेनापतिं प्रभुम्

12.99.5

स दृष्ट्वोपरि गच्छन्तं सेनापतिमुदारधीः
ऋद्धिं दृष्ट्वा सुदेवस्य विस्मितः प्राह वासवम्

12.99.6

सागरान्तां महीं कृत्स्नामनुशिष्य यथाविधि
चातुर्वर्ण्ये यथाशास्त्रं प्रवृत्तो धर्मकाम्यया

12.99.7

ब्रह्मचर्येण घोरेण आचार्यकुलसेवया
वेदानधीत्य धर्मेण राजशास्त्रं च केवलम्

12.99.8

अतिथीनन्नपानेन पितॄंश्च स्वधया तथा
ऋषीन्स्वाध्यायदीक्षाभिर्देवान्यज्ञैरनुत्तमैः

12.99.9

क्षत्रधर्मे स्थितो भूत्वा यथाशास्त्रं यथाविधि
उदीक्षमाणः पृतनां जयामि युधि वासव

12.99.10

देवराज सुदेवोऽयं मम सेनापतिः पुरा
आसीद्योधः प्रशान्तात्मा सोऽयं कस्मादतीव माम्

12.99.11

नानेन क्रतुभिर्मुख्यैरिष्टं नैव द्विजातयः
तर्पिता विधिवच्छक्र सोऽयं कस्मादतीव माम्

12.99.12

इन्द्र उवाच
एतस्य विततस्तात सुदेवस्य बभूव ह
संग्रामयज्ञः सुमहान्यश्चान्यो युध्यते नरः

12.99.13

संनद्धो दीक्षितः सर्वो योधः प्राप्य चमूमुखम्
युद्धयज्ञाधिकारस्थो भवतीति विनिश्चयः

12.99.14

अम्बरीष उवाच
कानि यज्ञे हवींष्यत्र किमाज्यं का च दक्षिणा
ऋत्विजश्चात्र के प्रोक्तास्तन्मे ब्रूहि शतक्रतो

12.99.15

इन्द्र उवाच
ऋत्विजः कुञ्जरास्तत्र वाजिनोऽध्वर्यवस्तथा
हवींषि परमांसानि रुधिरं त्वाज्यमेव च

12.99.16

सृगालगृध्रकाकोलाः सदस्यास्तत्र सत्रिणः
आज्यशेषं पिबन्त्येते हविः प्राश्नन्ति चाध्वरे

12.99.17

प्रासतोमरसंघाताः खड्गशक्तिपरश्वधाः
ज्वलन्तो निशिताः पीताः स्रुचस्तस्याथ सत्रिणः

12.99.18

चापवेगायतस्तीक्ष्णः परकायावदारणः
ऋजुः सुनिशितः पीतः सायकोऽस्य स्रुवो महान्

12.99.19

द्वीपिचर्मावनद्धश्च नागदन्तकृतत्सरुः
हस्तिहस्तगतः खड्गः स्फ्यो भवेत्तस्य संयुगे

12.99.20

ज्वलितैर्निशितैः पीतैः प्रासशक्तिपरश्वधैः
शैक्यायसमयैस्तीक्ष्णैरभिघातो भवेद्वसु

12.99.21

आवेगाद्यत्तु रुधिरं संग्रामे स्यन्दते भुवि
सास्य पूर्णाहुतिर्होत्रे समृद्धा सर्वकामधुक्

12.99.22

छिन्धि भिन्धीति यस्यैतच्छ्रूयते वाहिनीमुखे
सामानि सामगास्तस्य गायन्ति यमसादने

12.99.23

हविर्धानं तु तस्याहुः परेषां वाहिनीमुखम्
कुञ्जराणां हयानां च वर्मिणां च समुच्चयः
अग्निः श्येनचितो नाम तस्य यज्ञे विधीयते

12.99.24

उत्तिष्ठति कबन्धोऽत्र सहस्रे निहते तु यः
स यूपस्तस्य शूरस्य खादिरोऽष्टाश्रिरुच्यते

12.99.25

इडोपहूतं क्रोशन्ति कुञ्जरा अङ्कुशेरिताः
व्याघुष्टतलनादेन वषट्कारेण पार्थिव
उद्गाता तत्र संग्रामे त्रिसामा दुन्दुभिः स्मृतः

12.99.26

ब्रह्मस्वे ह्रियमाणे यः प्रियां युद्धे तनुं त्यजेत्
आत्मानं यूपमुच्छ्रित्य स यज्ञोऽनन्तदक्षिणः

12.99.27

भर्तुरर्थे तु यः शूरो विक्रमेद्वाहिनीमुखे
भयान्न च निवर्तेत तस्य लोका यथा मम

12.99.28

नीलचन्द्राकृतैः खड्गैर्बाहुभिः परिघोपमैः
यस्य वेदिरुपस्तीर्णा तस्य लोका यथा मम

12.99.29

यस्तु नावेक्षते कंचित्सहायं विजये स्थितः
विगाह्य वाहिनीमध्यं तस्य लोका यथा मम

12.99.30

यस्य तोमरसंघाटा भेरीमण्डूककच्छपा
वीरास्थिशर्करा दुर्गा मांसशोणितकर्दमा

12.99.31

असिचर्मप्लवा सिन्धुः केशशैवलशाद्वला
अश्वनागरथैश्चैव संभिन्नैः कृतसंक्रमा

12.99.32

पताकाध्वजवानीरा हतवाहनवाहिनी
शोणितोदा सुसंपूर्णा दुस्तरा पारगैर्नरैः

12.99.33

हतनागमहानक्रा परलोकवहाशिवा
ऋष्टिखड्गध्वजानूका गृध्रकङ्कवडप्लवा

12.99.34

पुरुषादानुचरिता भीरूणां कश्मलावहा
नदी योधमहायज्ञे तदस्यावभृथं स्मृतम्

12.99.35

वेदी यस्य त्वमित्राणां शिरोभिरवकीर्यते
अश्वस्कन्धैर्गजस्कन्धैस्तस्य लोका यथा मम

12.99.36

पत्नीशाला कृता यस्य परेषां वाहिनीमुखम्
हविर्धानं स्ववाहिन्यस्तदस्याहुर्मनीषिणः

12.99.37

सदश्चान्तरयोधाग्निराग्नीध्रश्चोत्तरां दिशम्
शत्रुसेनाकलत्रस्य सर्वलोकानदूरतः

12.99.38

यदा तूभयतो व्यूहो भवत्याकाशमग्रतः
सास्य वेदी तथा यज्ञे नित्यं वेदास्त्रयोऽग्नयः

12.99.39

यस्तु योधः परावृत्तः संत्रस्तो हन्यते परैः
अप्रतिष्ठं स नरकं याति नास्त्यत्र संशयः

12.99.40

यस्य शोणितवेगेन नदी स्यात्समभिप्लुता
केशमांसास्थिसंकीर्णा स गच्छेत्परमां गतिम्

12.99.41

यस्तु सेनापतिं हत्वा तद्यानमधिरोहति
स विष्णुविक्रमक्रामी बृहस्पतिसमः क्रतुः

12.99.42

नायकं वा प्रमाणं वा यो वा स्यात्तत्र पूजितः
जीवग्राहं निगृह्णाति तस्य लोका यथा मम

12.99.43

आहवे निहतं शूरं न शोचेत कदाचन
अशोच्यो हि हतः शूरः स्वर्गलोके महीयते

12.99.44

न ह्यन्नं नोदकं तस्य न स्नानं नाप्यशौचकम्
हतस्य कर्तुमिच्छन्ति तस्य लोकाञ्शृणुष्व मे

12.99.45

वराप्सरःसहस्राणि शूरमायोधने हतम्
त्वरमाणा हि धावन्ति मम भर्ता भवेदिति

12.99.46

एतत्तपश्च पुण्यं च धर्मश्चैव सनातनः
चत्वारश्चाश्रमास्तस्य यो युद्धे न पलायते

12.99.47

वृद्धं बलं न हन्तव्यं नैव स्त्री न च वै द्विजः
तृणपूर्णमुखश्चैव तवास्मीति च यो वदेत्

12.99.48

अहं वृत्रं बलं पाकं शतमायं विरोचनम्
दुरावार्यं च नमुचिं नैकमायं च शम्बरम्

12.99.49

विप्रचित्तिं च दैतेयं दनोः पुत्रांश्च सर्वशः
प्रह्रादं च निहत्याजौ ततो देवाधिपोऽभवम्

12.99.50

भीष्म उवाच
इत्येतच्छक्रवचनं निशम्य प्रतिगृह्य च
योधानामात्मनः सिद्धिमम्बरीषोऽभिपन्नवान्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Tell me, O grand-sire, what regions are earned by unreturning heroes by encountering death in battle."

"Bhishma, said, 'In this connection, O Yudhishthira, is cited the old story of the discourse between Amvarisha and Indra. Amvarisha, the son of Nabhaga, having repaired to heaven that is so difficult of acquisition, beheld his own generalissimo in those celestial regions in the company of Indra. The king saw his puissant general blazing with every kind of energy, endued with celestial form, seated on a very beautiful car, and journeying (in that vehicle) up and up towards still higher regions. Beholding the prosperity of his general Sudeva, and observing how he traversed regions that were still higher, the high-souled Amvarisha, filled with surprise, addressed Vasava, in the following words.'

"Amvarisha said, 'Having duly governed the whole earth bounded by the seas, having from desire of earning religious merit practised all those duties that are common to the four orders as declared by the scriptures, having practised with rigid austerity all the duties of the Brahmacharya mode, having waited with dutiful obedience upon my preceptors and other reverend seniors, having studied with due observances the Vedas and the scriptures on kingly duties, having gratified guests with food and drink, the Pitris with offerings in Sraddhas, the Rishis with attentive study of the scriptures and with initiation (under proper forms into the mysteries of religion), and the gods with many excellent and high sacrifices, having duly observed Kshatriya duties according

to the injunctions of the scriptures, having cast my eyes fearlessly upon hostile troops, I won many victories in battle, O Vasava! This Sudeva, O chief of the deities, was formerly the generalissimo of my forces. It is true. He was a warrior of tranquil soul. For what reason, however, has he succeeded in transcending me? He never worshipped the gods in high and great sacrifices. He never gratified the Brahmanas (by frequent and costly presents) according to the ordinance. For what reason, then, has he succeeded in transcending me?'

"Indra said, 'Regarding this Sudeva, O sire, the great sacrifice of battle had often been spread out by him. The same becomes the case with every other man that engages in fight. Every warrior accoutred in armour, by advancing against foes in battle array, becomes installed in that sacrifice. Indeed, it is a settled conclusion that such a person, by acting in this way, comes to be regarded as the performer of the sacrifice of battle.'

"Amvarisha said, 'What constitutes the libations in that sacrifice? What constitutes its liquid offerings? What is its Dakshina? Who, again, are regarded its Ritwijas? Tell me all this, O performer of a hundred sacrifices.'

"Indra said, 'Elephants constitute the Ritwijas of that sacrifice, and steeds are its Audharyus. The flesh of foes constitutes ifs libations, and blood is its liquid offering. 1 Jackals and vultures and ravens, as also winged shafts, constitute its Sadasyas. These drink the remnants left of the liquid offering in this sacrifice and eat the remnants of its libations. Heaps of lances and spears, of swords and darts and axes, blazing, sharp, and well-tempered, constitute the ladles of the sacrificer. Straight, sharp, and well-tempered arrows, with keen points and capable of piercing the bodies of foes, impelled from well-stretched bows, constitute its large double-mouthed ladles. Sheathed in scabbards made of tiger-skin and equipped with handles made of ivory, and capable of cutting off the elephant's trunk, the swords form the Sphises of this sacrifice. 2 The strokes inflicted with blazing and keen lances and darts and swords and axes, all made of hard iron, constitute its profuse wealth procured from the respectable people by agreement in respect of the amount and period. The blood that runs over the field in consequence of the fury of the attack, constitutes the final libation, fraught with great merit and capable of granting every wish, in the Homa of this sacrifice. Cut, Pierce, and such other sounds, that are heard in the front ranks of the array, constitute the Samans sung by its Vedic chanters in the abode of Yama. The front ranks of the enemy's array constitute the vessel for the keep of its libations. The crowd of elephants and steeds and men equipped with shields are regarded to constitute the Syenachit fire of that sacrifice. The headless trunks that rise up after thousands have been slaughtered constitute the octagonal stake, made of Khadira wood, for the hero who performs that sacrifice. The shrieks that elephants utter when urged on with hooks, constitute its Ida mantras. The kettle-drums, with the slaps of palms forming the Vashats, O king, are its

[paragraph continues] Trisaman Udgatri. When the property or a Brahmana is being taken away, he who casts off his body that is so dear for protecting that property, does, by that act of self-devotion, acquire the merit or a sacrifice with infinite presents. That hero who, for the sake of his master, displays prowess at the van of the array and shows not his back through fear, earns those regions of felicity that are mine. He who strews the altar of the sacrifice constituted by battle, with swords cased in blue scabbards and severed arms resembling heavy bludgeons, succeeds in winning regions of felicity like mine. That warrior who, resolved upon obtaining victory, penetrates into the midst of the enemy's ranks without waiting for any assistance, succeeds in winning regions of felicity like mine. That warrior who in battle, causes a river of blood to flow, terrible and difficult to cross, having kettle-drums for its frogs and tortoises, the bones of heroes for its sands, blood and flesh for its mire, swords and shields for its rafts, the hair of slain warriors for its floating weeds and moss, the crowds of steeds and elephants and cars for its bridges, standards and banners for its bushes of cane, the bodies or slain elephants for its boats and huge alligators, swords and scimitars for its larger vessels, vultures and Kankas and ravens for the rafts that float upon it, that warrior who causes such a river, difficult of being crossed by even those that are possessed of courage and power and which inspires all timid men with dread, is said to complete the sacrifice by performing the final ablutions. That hero whose altar (in such a sacrifice) is strewn over with the (severed) heads of foes, of steeds, and of elephants, obtains regions of felicity like mine. The sages have said that that warrior who regards the van of the hostile army as the chambers of his wives, who looks upon the van of his own army as the vessel for the keep of sacrificial offering, who takes the combatants standing to his south for his Sadasyas and those to his north as his Agnidhras, and who looks upon the hostile forces as his wedded wife, succeeds in winning all regions of felicity. 1 The open space lying between two hosts drawn up for fight constitutes the altar of such a sacrificer, and the three Vedas are his three sacrificial fires. Upon that altar, aided by the recollection of the Vedas, he performs his sacrifice. The inglorious warrior who, turning away from the fight in fear, is slain by foes, sinks into hell. There is no doubt in this. That warrior, on the other hand, whose blood drenches the sacrificial altar already strewn with hair and flesh and bones, certainly succeeds in attaining a high end. That powerful warrior who, having slain the commander of the hostile army, mounts the vehicle of his fallen antagonist, comes to be regarded as possessed of the prowess of Vishnu himself and the intelligence of Vrihaspati, the preceptor of the celestials. That warrior who call seize alive the commander of the hostile army or his son or some other respected leader, succeeds in winning regions of felicity like mine. One should never grieve for a hero slain in battle. A slain hero, if nobody grieves for him, goes to heaven and earns the respect of its denizens. Men do not desire to dedicate (for his salvation) food and drink. Nor do they bathe (after receiving the intelligence),

nor go into mourning for him. Listen to me as I enumerate the felicity that is in store for such a person. Foremost of Apsaras, numbering by thousands, go out with great speed (for receiving the spirit of the slain hero) coveting him for their lord. That Kshatriya who duly observes his duty in battle, acquires by that act the merit of penances and of righteousness. Indeed, such conduct on his part conforms with the eternal path of duty. Such a man obtains the merits of all the four modes of life. The aged and the children should not be slain; nor one that is a woman; not one that is flying, away; nor one that holds a straw in his lips 1; nor one that says. 'I am thine.' Having slain in battle Jambha, Vritra, Vala, Paka, Satamaya, Virochana, the irresistible Namuchi, Samvara of innumerable illusions, Viprachitti,--all these sons of Diti and Danu, as also Prahlada, I myself have become the chief of the celestials.'

'Bhishma continued, 'Hearing these words of Sakra and approving of them, king Amvarisha comprehended how warriors succeed, (by battle as their means) in compassing success for themselves (in respect of winning regions of beatitude in heaven).'"

212:1 Ajya is any liquid substance, generally of course clarified butter, that is poured upon the sacrificial fire.

212:2 Sphis is the wooden stick with which lines are drawn on the sacrificial platform.

213:1 The van of the hostile army is the place of his wives, for he goes thither as cheerfully as he does to such a mansion. Agnidhras are those priests that have charge of the celestial fires.

214:1 To take up a straw and hold it between the lips is an indication of unconditional surrender.

12.100.1

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
प्रतर्दनो मैथिलश्च संग्रामं यत्र चक्रतुः

12.100.2

यज्ञोपवीती संग्रामे जनको मैथिलो यथा
योधानुद्धर्षयामास तन्निबोध युधिष्ठिर

12.100.3

जनको मैथिलो राजा महात्मा सर्वतत्त्ववित्
योधान्स्वान्दर्शयामास स्वर्गं नरकमेव च

12.100.4

अभीतानामिमे लोका भास्वन्तो हन्त पश्यत
पूर्णा गन्धर्वकन्याभिः सर्वकामदुहोऽक्षयाः

12.100.5

इमे पलायमानानां नरकाः प्रत्युपस्थिताः
अकीर्तिः शाश्वती चैव पतितव्यमनन्तरम्

12.100.6

तान्दृष्ट्वारीन्विजयतो भूत्वा संत्यागबुद्धयः
नरकस्याप्रतिष्ठस्य मा भूत वशवर्तिनः

12.100.7

त्यागमूलं हि शूराणां स्वर्गद्वारमनुत्तमम्
इत्युक्तास्ते नृपतिना योधाः परपुरंजय

12.100.8

व्यजयन्त रणे शत्रून्हर्षयन्तो जनेश्वरम्
तस्मादात्मवता नित्यं स्थातव्यं रणमूर्धनि

12.100.9

गजानां रथिनो मध्ये रथानामनु सादिनः
सादिनामन्तरा स्थाप्यं पादातमिह दंशितम्

12.100.10

य एवं व्यूहते राजा स नित्यं जयते द्विषः
तस्मादेवं विधातव्यं नित्यमेव युधिष्ठिर

12.100.11

सर्वे सुकृतमिच्छन्तः सुयुद्धेनातिमन्यवः
क्षोभयेयुरनीकानि सागरं मकरा इव

12.100.12

हर्षयेयुर्विषण्णांश्च व्यवस्थाप्य परस्परम्
जितां च भूमिं रक्षेत भग्नान्नात्यनुसारयेत्

12.100.13

पुनरावर्तमानानां निराशानां च जीविते
न वेगः सुसहो राजंस्तस्मान्नात्यनुसारयेत्

12.100.14

न हि प्रहर्तुमिच्छन्ति शूराः प्राद्रवतां भयात्
तस्मात्पलायमानानां कुर्यान्नात्यनुसारणम्

12.100.15

चराणामचरा ह्यन्नमदंष्ट्रा दंष्ट्रिणामपि
अपाणयः पाणिमतामन्नं शूरस्य कातराः

12.100.16

समानपृष्ठोदरपाणिपादाः; पश्चाच्छूरं भीरवोऽनुव्रजन्ति
अतो भयार्ताः प्रणिपत्य भूयः; कृत्वाञ्जलीनुपतिष्ठन्ति शूरान्

12.100.17

शूरबाहुषु लोकोऽयं लम्बते पुत्रवत्सदा
तस्मात्सर्वास्ववस्थासु शूरः संमानमर्हति

12.100.18

न हि शौर्यात्परं किंचित्त्रिषु लोकेषु विद्यते
शूरः सर्वं पालयति सर्वं शूरे प्रतिष्ठितम्

Translation — Kisari Mohan Ganguli

"Bhishma said, 'In this connection is cited the old story of the battle between Pratardana and the ruler of Mithila. The ruler of Mithila, viz., Janaka, after installation in the sacrifice of battle, gladdened all his troops (on the eve of fight). Listen to me, O as I recite the story. Janaka, the high souled king of Mithila, conversant with the truth of everything, showed both heaven and hell unto his own warriors. He addressed them, saying, 'Behold, these are the regions, endued with great splendour, for those that fight fearlessly. Full of Gandharva girls, those regions are eternal and capable of granting every wish. There, on the other side, are the regions of hell, intended for those that fly away from battle. They would have to rot there for eternity in everlasting ingloriousness. Resolved upon casting away your very lives, do ye conquer your foes. Do not fall into inglorious hell. The laying down of life, (in battle) constitutes, in respect of heroes, their happy door of heaven.' Thus addressed by their king, O subjugator of hostile towns, the warriors of Mithila, gladdening their rulers, vanquished their foes in battle. They that are of firm souls should take their stand in the van of battle. The car-warriors should be placed in the midst of elephants. Behind the car-warriors should stand the horsemen. Behind the last should be placed the foot-soldiers all accoutred in mail. That king who forms his array in this manner always succeeds in vanquishing his foes. Therefore, O Yudhishthira, the array of battle should always be thus formed. Filled with rage, heroes desire to will blessedness in heaven by

fighting fairly. Like Makaras agitating the ocean, they agitate the ranks of the foe. Assuring one another, they should gladden those (amongst them) that are cheerless. The victor should protect the land newly conquered (from acts of aggression). He should not cause his troops to pursue too much the routed foe. The onset is irresistible of persons that rally after the rout and that, despairing of safety, assail their pursuers. For this reason, O king, thou shouldst not cause thy troops to pursue too much the routed roe. Warriors of courage do not wish to strike them that run away with speed. That is another reason why the routed foe should not be pursued hotly. Things that are immobile are devoured by those that are mobile; creatures that are toothless are devoured by those that have teeth; water is drunk by the thirsty; cowards are devoured by heroes. Cowards sustain defeat though they have, like the victors, similar backs and stomachs and arms and legs. They that are afflicted with fear bend their heads and joining their hands stay before those that are possessed of courage. This world rests on the arms of heroes like a son on those of his sire. He, therefore, that is a hero deserves respect under every circumstance. There is nothing higher in the three worlds than heroism. The hero protects and cherishes all, and all things depend upon the hero.'"

12.101.1

युधिष्ठिर उवाच
यथा जयार्थिनः सेनां नयन्ति भरतर्षभ
ईषद्धर्मं प्रपीड्यापि तन्मे ब्रूहि पितामह

12.101.2

भीष्म उवाच
सत्येन हि स्थिता धर्मा उपपत्त्या तथापरे
साध्वाचारतया केचित्तथैवौपयिका अपि
उपायधर्मान्वक्ष्यामि सिद्धार्थानर्थधर्मयोः

12.101.3

निर्मर्यादा दस्यवस्तु भवन्ति परिपन्थिनः
तेषां प्रतिविघातार्थं प्रवक्ष्याम्यथ नैगमम्
कार्याणां संप्रसिद्ध्यर्थं तानुपायान्निबोध मे

12.101.4

उभे प्रज्ञे वेदितव्ये ऋज्वी वक्रा च भारत
जानन्वक्रां न सेवेत प्रतिबाधेत चागताम्

12.101.5

अमित्रा एव राजानं भेदेनोपचरन्त्युत
तां राजा निकृतिं जानन्यथामित्रान्प्रबाधते

12.101.6

गजानां पार्श्वचर्माणि गोवृषाजगराणि च
शल्यकङ्कटलोहानि तनुत्राणि मतानि च

12.101.7

शितपीतानि शस्त्राणि संनाहाः पीतलोहिताः
नानारञ्जनरक्ताः स्युः पताकाः केतवश्च ते

12.101.8

ऋष्टयस्तोमराः खड्गा निशिताश्च परश्वधाः
फलकान्यथ चर्माणि प्रतिकल्प्यान्यनेकशः
अभिनीतानि शस्त्राणि योधाश्च कृतनिश्रमाः

12.101.9

चैत्र्यां वा मार्गशीर्ष्यां वा सेनायोगः प्रशस्यते
पक्वसस्या हि पृथिवी भवत्यम्बुमती तथा

12.101.10

नैवातिशीतो नात्युष्णः कालो भवति भारत
तस्मात्तदा योजयेत परेषां व्यसनेषु वा
एतेषु योगाः सेनायाः प्रशस्ताः परबाधने

12.101.11

जलवांस्तृणवान्मार्गः समो गम्यः प्रशस्यते
चारैर्हि विहिताभ्यासः कुशलैर्वनगोचरैः

12.101.12

नव्यारण्यैर्न शक्येत गन्तुं मृगगणैरिव
तस्मात्सर्वासु सेनासु योजयन्ति जयार्थिनः

12.101.13

आवासस्तोयवान्दुर्गः पर्याकाशः प्रशस्यते
परेषामुपसर्पाणां प्रतिषेधस्तथा भवेत्

12.101.14

आकाशं तु वनाभ्याशे मन्यन्ते गुणवत्तरम्
बहुभिर्गुणजातैस्तु ये युद्धकुशला जनाः

12.101.15

उपन्यासोऽपसर्पाणां पदातीनां च गूहनम्
अथ शत्रुप्रतीघातमापदर्थं परायणम्

12.101.16

सप्तर्षीन्पृष्ठतः कृत्वा युध्येरन्नचला इव
अनेन विधिना राजञ्जिगीषेतापि दुर्जयान्

12.101.17

यतो वायुर्यतः सूर्यो यतः शुक्रस्ततो जयः
पूर्वं पूर्वं ज्याय एषां संनिपाते युधिष्ठिर

12.101.18

अकर्दमामनुदकाममर्यादामलोष्टकाम्
अश्वभूमिं प्रशंसन्ति ये युद्धकुशला जनाः

12.101.19

समा निरुदकाकाशा रथभूमिः प्रशस्यते
नीचद्रुमा महाकक्षा सोदका हस्तियोधिनाम्

12.101.20

बहुदुर्गा महावृक्षा वेत्रवेणुभिरास्तृता
पदातीनां क्षमा भूमिः पर्वतोपवनानि च

12.101.21

पदातिबहुला सेना दृढा भवति भारत
रथाश्वबहुला सेना सुदिनेषु प्रशस्यते

12.101.22

पदातिनागबहुला प्रावृट्काले प्रशस्यते
गुणानेतान्प्रसंख्याय देशकालौ प्रयोजयेत्

12.101.23

एवं संचिन्त्य यो याति तिथिनक्षत्रपूजितः
विजयं लभते नित्यं सेनां सम्यक्प्रयोजयन्

12.101.24

प्रसुप्तांस्तृषिताञ्श्रान्तान्प्रकीर्णान्नाभिघातयेत्
मोक्षे प्रयाणे चलने पानभोजनकालयोः

12.101.25

अतिक्षिप्तान्व्यतिक्षिप्तान्विहतान्प्रतनूकृतान्
सुविस्रम्भान्कृतारम्भानुपन्यासप्रतापितान्
बहिश्चरानुपन्यासान्कृत्वा वेश्मानुसारिणः

12.101.26

पारंपर्यागते द्वारे ये केचिदनुवर्तिनः
परिचर्यावरोद्धारो ये च केचन वल्गिनः

12.101.27

अनीकं ये प्रभिन्दन्ति भिन्नं ये स्थगयन्ति च
समानाशनपानास्ते कार्या द्विगुणवेतनाः

12.101.28

दशाधिपतयः कार्याः शताधिपतयस्तथा
तेषां सहस्राधिपतिं कुर्याच्छूरमतन्द्रितम्

12.101.29

यथामुख्यं संनिपात्य वक्तव्याः स्म शपामहे
यथा जयार्थं संग्रामे न जह्याम परस्परम्

12.101.30

इहैव ते निवर्तन्तां ये नः केचन भीरवः
न घातयेयुः प्रदरं कुर्वाणास्तुमुले सति

12.101.31

आत्मानं च स्वपक्षं च पलायन्हन्ति संयुगे
द्रव्यनाशो वधोऽकीर्तिरयशश्च पलायने

12.101.32

अमनोज्ञासुखा वाचः पुरुषस्य पलायतः
प्रतिस्पन्दौष्ठदन्तस्य न्यस्तसर्वायुधस्य च

12.101.33

हित्वा पलायमानस्य सहायान्प्राणसंशये
अमित्रैरनुबद्धस्य द्विषतामस्तु नस्तथा

12.101.34

मनुष्यापसदा ह्येते ये भवन्ति पराङ्मुखाः
राशिवर्धनमात्रास्ते नैव ते प्रेत्य नो इह

12.101.35

अमित्रा हृष्टमनसः प्रत्युद्यान्ति पलायिनम्
जयिनं सुहृदस्तात वन्दनैर्मङ्गलेन च

12.101.36

यस्य स्म व्यसने राजन्ननुमोदन्ति शत्रवः
तदसह्यतरं दुःखमहं मन्ये वधादपि

12.101.37

श्रियं जानीत धर्मस्य मूलं सर्वसुखस्य च
सा भीरूणां परान्याति शूरस्तामधिगच्छति

12.101.38

ते वयं स्वर्गमिच्छन्तः संग्रामे त्यक्तजीविताः
जयन्तो वध्यमाना वा प्राप्तुमर्हाम सद्गतिम्

12.101.39

एवं संशप्तशपथाः समभित्यक्तजीविताः
अमित्रवाहिनीं वीराः संप्रगाहन्त्यभीरवः

12.101.40

अग्रतः पुरुषानीकमसिचर्मवतां भवेत्
पृष्ठतः शकटानीकं कलत्रं मध्यतस्तथा

12.101.41

परेषां प्रतिघातार्थं पदातीनां च गूहनम्
अपि ह्यस्मिन्परे गृद्धा भवेयुर्ये पुरोगमाः

12.101.42

ये पुरस्तादभिमताः सत्त्ववन्तो मनस्विनः
ते पूर्वमभिवर्तेरंस्तानन्वगितरे जनाः

12.101.43

अपि चोद्धर्षणं कार्यं भीरूणामपि यत्नतः
स्कन्धदर्शनमात्रं तु तिष्ठेयुर्वा समीपतः

12.101.44

संहतान्योधयेदल्पान्कामं विस्तारयेद्बहून्
सूचीमुखमनीकं स्यादल्पानां बहुभिः सह

12.101.45

संप्रयुद्धे प्रहृष्टे वा सत्यं वा यदि वानृतम्
प्रगृह्य बाहून्क्रोशेत भग्ना भग्नाः परा इति

12.101.46

आगतं नो मित्रबलं प्रहरध्वमभीतवत्
शब्दवन्तोऽनुधावेयुः कुर्वन्तो भैरवं रवम्

12.101.47

क्ष्वेडाः किलकिलाः शङ्खाः क्रकचा गोविषाणिकान्
भेरीमृदङ्गपणवान्नादयेयुश्च कुञ्जरान्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Tell me, O grandsire, how kings desirous of victory should, O bull of Bharata's race, lead their troops to battle even by offending slightly against the rules of righteousness!'

"Bhishma said: 'Some say that righteousness is made stable by truth; some, by reasoning: so me, by good behaviour; and some, by the application of means and contrivances. 1 I shall presently tell thee what the means and contrivances, productive of immediate fruit, are. Robbers, transgressing all wholesome bounds, very often become destroyers of property and religious merit. For resisting and restraining them. I shall tell thee what the contrivances are, as indicated in the scriptures. Listen to me as I speak of those means for the success of all acts. Both kinds of wisdom, straight and crooked, should be within call of the king. Though acquainted with it, he should not, however, apply that wisdom which is crooked (for injuring others). He may use it for

resisting the dangers that may overtake him. Enemies frequently injure a king by producing disunion (among his ministers or troops or allies or subjects). The king, conversant with deceit, may, by the aid of deceit, counteract those enemies. Leathern armour for protecting the bodies of elephants, armour of the same material for bovine bulls, bones, thorns, and keen-pointed weapons made of iron, coats of mail, yak-tails, sharp and well-tempered weapons, all kinds of armour, yellow and red, banners and standards of diverse hues, swords, and lances and scimitars of great sharpness and battle-axes, and spears and shields, should be manufactured and stored in abundance. The weapons should all be properly whetted. The soldiers should be inspired with courage and resolution. It is proper to set the troops in motion in the month of Chaitra or Agrahayana. The crops ripen about that time and water also does not become scarce. That time of the year, O Bharata, is neither very cold nor very hot. Troops should, therefore, be moved at that time. If the enemy, however, be overtaken by distress, troops should immediately be set in motion (without waiting for such a favourable time). These (two) are the best occasions for the motion of troops with a view to subjugate foes. That road which has abundance of water and grass along it, which is level and easy of march, should be adopted (in moving the troops). The regions lying near the road (on both its sides) should previously be well ascertained through spies possessed of skill and having an intimate knowledge of the woods. The troops must not, like animals, be marched through woody regions. Kings desirous of victory should, therefore, adopt good roads for marching their troops. In the van should be placed a division of brave men, endued with strength and high birth. As regards forts, that which has walls and a trench full of water on every side and only one entrance, is worthy of praise. In respect of invading foes, resistance may be offered from within it. In pitching the camp, a region lying near the woods is regarded as much better than one under the open sky by men conversant with war and possessed of military accomplishments. The camp should be pitched for the troops not far from such a wood. Pitching the camp at such a place, planting the foot-soldiers in a position of safety, and collision with the foe as soon as he comes, are the means for warding off danger and distress. Keeping the constellation called Ursa Major 1 behind them, the troops should fight taking up their stand like hills. By this means, one may vanquish even foes that are irresistible. The troops should be placed in such a position that the wind, the sun, and the planet Sukra 2 should blow and shine from behind them. As means for ensuing victory the wind is superior to the Sun, and the Sun is superior to Sukra, O Yudhishthira. Men conversant with war approve of a region that is not miry, not watery, not uneven, and not abounding with bricks and stone, as well-fitted for the operations of cavalry. A field that is free from mire and holes is fitted for car-warriors. A region that is overgrown with bushes and large trees and that is under water is fitted for elephant-warriors.

[paragraph continues] A region that has many inaccessible spots, that is overgrown with large trees and topes of cane bushes, as also a mountainous or woody tract, is well-fitted for the operations of infantry. An army, O Bharata, which has a large infantry force, is regarded very strong. An army in which cars and horsemen predominate is regarded to be very effective in a clear (unrainy) day. An army, again; in which footsoldiers and elephants predominate becomes effective in the rainy season. Having attended to these points (about the characters of the different kinds of forces and the manner of marching, quartering, and leading them), the king should turn his attention to the characteristics of place and time. That king, who having attended to all these considerations, sets out under a proper constellation and on an auspicious lunation, always succeeds in obtaining victory by properly leading his troops. No one should slay those that are asleep or thirsty or fatigued, or those whose accoutrements have fallen away, or one that has set his heart on final emancipation, 1 or one that is flying away, or one that is walking (unprepared) along a road, or one engaged in drinking or eating, or one that is mad, or one that is insane, or one that has been wounded mortally, or one that has been exceedingly weakened by his wounds, or one that is staying trustfully, or one that has begun any task without having been able to complete it, 2 or one that is skilled in some especial art (as mining, etc.), or one that is in grief, or one that goes out of the camp for procuring forage or fodder, or men who set up camps or are camp-followers, or those that wait at the gates of the king or of his ministers, or those that do menial services (unto the chiefs of the army), or those that are chiefs of such servants. Those amongst thy warriors that break the rank of foes, or rally thy retreating troops, should have their pay doubled and should be honoured by thee with food, drink, and seats equal to thy own. Those amongst such that are chiefs of ten soldiers should be made chiefs of a hundred. That heedful hero again (amongst them) who is the chief of a hundred soldiers should be made the chief of a thousand. Collecting together the principal warriors, they should be addressed, thus: 'Let us swear to conquer, and never to desert one another. Let those that are inspired with fear stay here. Let those also stay here that would cause their chiefs to be slain by themselves neglecting to act heroically in the press of battle. Let such men come as would never break away from battle or cause their own comrades to be slain. Protecting their own selves as also their comrades, they are certain to slay the enemy in fight. The consequence of flying away from battle are loss of wealth, death, infamy, and reproach. Disagreeable and cutting speeches have to be heard by that man who flies away from battle, who loses his lips and teeth, 3 who throws away all his weapons, or who suffers himself to be taken as a captive by the foe. Let such evil consequences always overtake the warriors of our foes. Those that fly away from battle are wretches among men. They simply swell the tale of

human beings on earth. For true manhood, however, they are neither here nor hereafter. Victorious foes, O sire, proceed cheerfully. Their praises recited the while by bards, in pursuit of the flying combatants. When enemies, coming to battle tarnish the fame of a person, the misery the latter feels is more poignant, I think, than that of death itself. Know that victory is the root of religious merit and of every kind of happiness. That which is regarded as the highest misery by cowards is cheerfully borne by those that are heroes. 1 Resolved upon acquiring heaven, we should fight, regardless of life itself, and determined to conquer or die, attain a blessed end in heaven. Having taken such an oath, and prepared to throwaway life itself, heroes should courageously rush against the enemy's ranks. In the van should be placed a division of men armed with swords and shields. In the rear should be placed the car-division. In the space intervening should be placed other classes of combatants. This should be the arrangement made for assailing the foe. Those combatants in the army that are veterans should fight in the van. They would protect their comrades behind them. Those amongst the army that would be regarded as foremost for strength and courage, should be placed in the van. The others should stand behind them. They that are inspired with fear should, with care, be comforted and encouraged. These weaker combatants should be placed on the field (without being withdrawn) for at least showing the number of the army (to the foe). 2 If the troops are few, they should be drawn close together for the fight. At times, if their leader wishes, the close array may be extended wide. When a small number of troops is to fight with a great army, the array called Suchimukha should be formed. 3 When a small force is engaged with a large one, the leader of the former may shake hands with his men and utter loud cries to effect, 'The enemy has broken! The enemy has broken!' Those among them that are endued with strength should resist the enemy, loudly unto their comrades, 'Fresh friends have arrived! Fearlessly strike at your foes!' Those that are in advance of the rest should utter loud shouts and make diverse kinds of noises, and should blow and beat Krakachas, cow-horns, drums, cymbals, and kettle-drums.'"

215:1 I do not understand how this is an answer to Yudhishthira's question. Nilakantha thinks that truth, in the above, means the ordinances in respect of Kshatriya duties; that Upapatti, which I understand means reasoning (or conclusion), indicates a disregard for life, for those ordinances lead to no other conclusion. Good behaviour, according to him, means encouraging the soldiers, speaking sweetly to them, and promoting the brave, etc. Means and contrivances consist in punishing desertion and cowardliness, etc. If Nilakantha be right, what Bhishma says is that battles (which, of course, are intended for the protection of righteousness) become possible in consequence of these four causes.

216:1 The seven stars of this constellation are supposed to be the seven great Rishis, viz., Marichi, Atri, Angira, Pulastya, Pulaha, Kratu, and Vasishtha.

216:2 Venus.

217:1 Like Bhurisravas on the field of Kurukshetra.

217:2 Probably, one that has begun a sacrifice extending for a long period. The Yadava hero Akrura avoided challenges to battle by beginning a sacrifice. See Harivansa, the sections on the Syamantaka stone.

217:3 A form of expression meaning shameless.

218:1 This refers to death and physical pain, as explained by Nilakantha.

218:2 Skandha, Nilakantha thinks, means Samuha here.

218:3 i.e., the soldiers should be drawn up as to form a wedge-like appearance with a narrow head.

12.102.1

युधिष्ठिर उवाच
किंशीलाः किंसमुत्थानाः कथंरूपाश्च भारत
किंसंनाहाः कथंशस्त्रा जनाः स्युः संयुगे नृप

12.102.2

भीष्म उवाच
यथाचरितमेवात्र शस्त्रपत्रं विधीयते
आचारादेव पुरुषस्तथा कर्मसु वर्तते

12.102.3

गान्धाराः सिन्धुसौवीरा नखरप्रासयोधिनः
आभीरवः सुबलिनस्तद्बलं सर्वपारगम्

12.102.4

सर्वशस्त्रेषु कुशलाः सत्त्ववन्तो ह्युशीनराः
प्राच्या मातङ्गयुद्धेषु कुशलाः शठयोधिनः

12.102.5

तथा यवनकाम्बोजा मथुरामभितश्च ये
एते नियुद्धकुशला दाक्षिणात्यासिचर्मिणः

12.102.6

सर्वत्र शूरा जायन्ते महासत्त्वा महाबलाः
प्राय एष समुद्दिष्टो लक्षणानि तु मे शृणु

12.102.7

सिंहशार्दूलवाङ्नेत्राः सिंहशार्दूलगामिनः
पारावतकुलिङ्गाक्षाः सर्वे शूराः प्रमाथिनः

12.102.8

मृगस्वरा द्वीपिनेत्रा ऋषभाक्षास्तथापरे
प्रवादिनः सुचण्डाश्च क्रोधिनः किंनरीस्वनाः

12.102.9

मेघस्वनाः क्रुद्धमुखाः केचित्करभनिस्वनाः
जिह्मनासानुजङ्घाश्च दूरगा दूरपातिनः

12.102.10

बिडालकुब्जास्तनवस्तनुकेशास्तनुत्वचः
शूराश्चपलचित्ताश्च ते भवन्ति दुरासदाः

12.102.11

गोधानिमीलिताः केचिन्मृदुप्रकृतयोऽपि च
तुरंगगतिनिर्घोषास्ते नराः पारयिष्णवः

12.102.12

सुसंहताः प्रतनवो व्यूढोरस्काः सुसंस्थिताः
प्रवादितेन नृत्यन्ति हृष्यन्ति कलहेषु च

12.102.13

गम्भीराक्षा निःसृताक्षाः पिङ्गला भ्रुकुटीमुखाः
नकुलाक्षास्तथा चैव सर्वे शूरास्तनुत्यजः

12.102.14

जिह्माक्षाः प्रललाटाश्च निर्मांसहनवोऽपि च
वक्रबाह्वङ्गुलीसक्ताः कृशा धमनिसंतताः

12.102.15

प्रविशन्त्यतिवेगेन संपरायेऽभ्युपस्थिते
वारणा इव संमत्तास्ते भवन्ति दुरासदाः

12.102.16

दीप्तस्फुटितकेशान्ताः स्थूलपार्श्वहनूमुखाः
उन्नतांसाः पृथुग्रीवा विकटाः स्थूलपिण्डिकाः

12.102.17

उद्वृत्ताश्चैव सुग्रीवा विनता विहगा इव
पिण्डशीर्षाहिवक्त्राश्च वृषदंशमुखा इव

12.102.18

उग्रस्वना मन्युमन्तो युद्धेष्वारावसारिणः
अधर्मज्ञावलिप्ताश्च घोरा रौद्रप्रदर्शिनः

12.102.19

त्यक्तात्मानः सर्व एते अन्त्यजा ह्यनिवर्तिनः
पुरस्कार्याः सदा सैन्ये हन्यन्ते घ्नन्ति चापि ते

12.102.20

अधार्मिका भिन्नवृत्ताः साध्वेवैषां पराभवः
एवमेव प्रकुप्यन्ति राज्ञोऽप्येते ह्यभीक्ष्णशः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Of what disposition, of what behaviour, of what form, how acoutred, and how armed should the combatants be in order that they may be competent for battle?'

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

retreating. Of wicked behaviour and outlandish manners, they regard soft speeches as indications of defeat. If treated with mildness, they always exhibit wrath against their sovereign.'"

219:1 Kulinja has many meaning. Nilakantha think that the word, as used here, means 'snake.'

12.103.1

युधिष्ठिर उवाच
जैत्र्या वा कानि रूपाणि भवन्ति पुरुषर्षभ
पृतनायाः प्रशस्तानि तानीहेच्छामि वेदितुम्

12.103.2

भीष्म उवाच
जैत्र्या वा यानि रूपाणि भवन्ति पुरुषर्षभ
पृतनायाः प्रशस्तानि तानि वक्ष्यामि सर्वशः

12.103.3

दैवं पूर्वं विकुरुते मानुषे कालचोदिते
तद्विद्वांसोऽनुपश्यन्ति ज्ञानदीर्घेण चक्षुषा

12.103.4

प्रायश्चित्तविधिं चात्र जपहोमांश्च तद्विदः
मङ्गलानि च कुर्वन्तः शमयन्त्यहितान्यपि

12.103.5

उदीर्णमनसो योधा वाहनानि च भारत
यस्यां भवन्ति सेनायां ध्रुवं तस्यां जयं वदेत्

12.103.6

अन्वेनां वायवो वान्ति तथैवेन्द्रधनूंषि च
अनुप्लवन्ते मेघाश्च तथादित्यस्य रश्मयः

12.103.7

गोमायवश्चानुलोमा वडा गृध्राश्च सर्वशः
आचरेयुर्यदा सेनां तदा सिद्धिरनुत्तमा

12.103.8

प्रसन्नभाः पावक ऊर्ध्वरश्मिः; प्रदक्षिणावर्तशिखो विधूमः
पुण्या गन्धाश्चाहुतीनां प्रवान्ति; जयस्यैतद्भाविनो रूपमाहुः

12.103.9

गम्भीरशब्दाश्च महास्वनाश्च; शङ्खाश्च भेर्यश्च नदन्ति यत्र
युयुत्सवश्चाप्रतीपा भवन्ति; जयस्यैतद्भाविनो रूपमाहुः

12.103.10

इष्टा मृगाः पृष्ठतो वामतश्च; संप्रस्थितानां च गमिष्यतां च
जिघांसतां दक्षिणाः सिद्धिमाहु;र्ये त्वग्रतस्ते प्रतिषेधयन्ति

12.103.11

मङ्गल्यशब्दाः शकुना वदन्ति; हंसाः क्रौञ्चाः शतपत्राश्च चाषाः
हृष्टा योधाः सत्त्ववन्तो भवन्ति; जयस्यैतद्भाविनो रूपमाहुः

12.103.12

शस्त्रैः पत्रैः कवचैः केतुभिश्च; सुभानुभिर्मुखवर्णैश्च यूनाम्
भ्राजिष्मती दुष्प्रतिप्रेक्षणीया; येषां चमूस्तेऽभिभवन्ति शत्रून्

12.103.13

शुश्रूषवश्चानभिमानिनश्च; परस्परं सौहृदमास्थिताश्च
येषां योधाः शौचमनुष्ठिताश्च; जयस्यैतद्भाविनो रूपमाहुः

12.103.14

शब्दाः स्पर्शास्तथा गन्धा विचरन्ति मनःप्रियाः
धैर्यं चाविशते योधान्विजयस्य मुखं तु तत्

12.103.15

इष्टो वामः प्रविष्टस्य दक्षिणः प्रविविक्षतः
पश्चात्संसाधयत्यर्थं पुरस्तात्प्रतिषेधति

12.103.16

संभृत्य महतीं सेनां चतुरङ्गां युधिष्ठिर
साम्नैवावर्तने पूर्वं प्रयतेथास्ततो युधि

12.103.17

जघन्य एष विजयो यद्युद्धं नाम भारत
यादृच्छिको युधि जयो दैवो वेति विचारणम्

12.103.18

अपामिव महावेगस्त्रस्ता मृगगणा इव
दुर्निवार्यतमा चैव प्रभग्ना महती चमूः

12.103.19

भग्ना इत्येव भज्यन्ते विद्वांसोऽपि नकारणम्
उदारसारा महती रुरुसंघोपमा चमूः

12.103.20

परस्परज्ञाः संहृष्टास्त्यक्तप्राणाः सुनिश्चिताः
अपि पञ्चाशतिः शूरा मृद्नन्ति परवाहिनीम्

12.103.21

अथ वा पञ्च षट्सप्त सहिताः कृतनिश्चयाः
कुलीनाः पूजिताः सम्यग्विजयन्तीह शात्रवान्

12.103.22

संनिपातो न गन्तव्यः शक्ये सति कथंचन
सान्त्वभेदप्रदानानां युद्धमुत्तरमुच्यते

12.103.23

संसर्पणाद्धि सेनाया भयं भीरून्प्रबाधते
वज्रादिव प्रज्वलितादियं क्व नु पतिष्यति

12.103.24

अभिप्रयातां समितिं ज्ञात्वा ये प्रतियान्त्यथ
तेषां स्पन्दन्ति गात्राणि योधानां विषयस्य च

12.103.25

विषयो व्यथते राजन्सर्वः सस्थाणुजङ्गमः
शस्त्रप्रतापतप्तानां मज्जा सीदति देहिनाम्

12.103.26

तेषां सान्त्वं क्रूरमिश्रं प्रणेतव्यं पुनः पुनः
संपीड्यमाना हि परे योगमायान्ति सर्वशः

12.103.27

अन्तराणां च भेदार्थं चारानभ्यवचारयेत्
यश्च तस्मात्परो राजा तेन संधिः प्रशस्यते

12.103.28

न हि तस्यान्यथा पीडा शक्या कर्तुं तथाविधा
यथा सार्धममित्रेण सर्वतः प्रतिबाधनम्

12.103.29

क्षमा वै साधुमाया हि न हि साध्वक्षमा सदा
क्षमायाश्चाक्षमायाश्च विद्धि पार्थ प्रयोजनम्

12.103.30

विजित्य क्षममाणस्य यशो राज्ञोऽभिवर्धते
महापराधा ह्यप्यस्मिन्विश्वसन्ति हि शत्रवः

12.103.31

मन्यते कर्शयित्वा तु क्षमा साध्विति शम्बरः
असंतप्तं तु यद्दारु प्रत्येति प्रकृतिं पुनः

12.103.32

नैतत्प्रशंसन्त्याचार्या न च साधु निदर्शनम्
अक्लेशेनाविनाशेन नियन्तव्याः स्वपुत्रवत्

12.103.33

द्वेष्यो भवति भूतानामुग्रो राजा युधिष्ठिर
मृदुमप्यवमन्यन्ते तस्मादुभयभाग्भवेत्

12.103.34

प्रहरिष्यन्प्रियं ब्रूयात्प्रहरन्नपि भारत
प्रहृत्य च कृपायेत शोचन्निव रुदन्निव

12.103.35

न मे प्रियं यत्स हतः संप्राहैवं पुरो वचः
न चकर्थ च मे वाक्यमुच्यमानः पुनः पुनः

12.103.36

अहो जीवितमाकाङ्क्षे नेदृशो वधमर्हति
सुदुर्लभाः सुपुरुषाः संग्रामेष्वपलायिनः

12.103.37

कृतं ममाप्रियं तेन येनायं निहतो मृधे
इति वाचा वदन्हन्तॄन्पूजयेत रहोगतः

12.103.38

हन्तॄणां चाहतानां च यत्कुर्युरपराधिनः
क्रोशेद्बाहुं प्रगृह्यापि चिकीर्षञ्जनसंग्रहम्

12.103.39

एवं सर्वास्ववस्थासु सान्त्वपूर्वं समाचरन्
प्रियो भवति भूतानां धर्मज्ञो वीतभीर्नृपः

12.103.40

विश्वासं चात्र गच्छन्ति सर्वभूतानि भारत
विश्वस्तः शक्यते भोक्तुं यथाकाममुपस्थितः

12.103.41

तस्माद्विश्वासयेद्राजा सर्वभूतान्यमायया
सर्वतः परिरक्षेच्च यो महीं भोक्तुमिच्छति

Translation — Kisari Mohan Ganguli

"Yudhishthira said. 'What are the well-known indications, O bull of Bharata's race, of the (future) success of an army? I desire to know them.'

"Bhishma said, 'I shall tell thee, O bull of Bharata's race, all the well-known indications of the (future) success of an army. When the gods become angry and inert are urged by fate, persons of learning, beholding everything with the eye of heavenly knowledge, perform diverse auspicious acts and expiatory rites including homa and the silent recitation of mantras, and thus allay all evils. 1 That army in which the troops and the animals are all undepressed and cheerful. O Bharata, is sure to win a decided victory. The wind blows favourably from behind such troops. Rainbows appear in the sky. The clouds cast their shadows upon them and at times the sun shines upon them. The jackals become auspicious to them, and ravens and vultures as well. When these show such regard to the army, high success is sure to be won by it. Their (sacrificial) fires blaze up with a pure splendour, the light going upwards and the smokeless flames slightly bending towards the south. The libations poured thereon emit an agreeable fragrance. These have been said to be the indications of future success. The conchs and drums, blown and beat, send forth loud and deep peals. The combatants become filled with alacrity. These have been said to be the indications of future success. If deer and other quadrupeds be seen behind or to the left of those that have already set out for battle or of those that are about to set out, they are regarded auspicious. If they appear to the right of the warriors while about to engage in slaughter, that is regarded as an indication of success. If, however, they make their appearance in the van of such persons, they indicate disaster and defeat. If these birds, viz., swans and cranes and Satapatras and Chashas utter auspicious cries, and all the able-bodied combatants become cheerful, these are regarded as indications of future success. They whose array blazes forth with splendour and becomes terrible to look at in consequence of the sheen of their weapons, machines, armour, and standards as also of the radiant complexion of the faces of the vigorous men that stand within it, always succeed in vanquishing their foes. If the combatants of a host be of pure behaviour and modest deportment and attend to one another in loving-kindness, that is regarded as an indication of future

success. If agreeable sounds and orders and sensations of touch prevail, and if the combatants become inspired with gratitude and patience, that is regarded as the root of success. The crow on the left of a person engaged in battle and on the right of him who is about to engage in it, is regarded auspicious. Appearing at the back, it indicates non-fulfilment of the objects in view, while its appearance in the front forebodes danger. Even after enlisting a large army consisting of the four kinds of forces, thou shouldst, O Yudhishthira, first behave peacefully. If thy endeavours after peace fail, then mayst thou engage in battle. The victory, O Bharata, that one acquired by battle is very inferior. Victory in battle, it seems, is dependent on caprice or destiny. When a large army breaks and the troops begin to fly away, it is exceedingly difficult to check their flight. The impetuosity of the flight resembles that of a mighty current of water or of a frightened herd of deer. Some have broken. For this, without adequate cause, others break, even they that are brave and skilled in fight. A large army, consisting of even brave soldiers, is like a large herd of Ruru deer. 1 Sometimes again it may be seen that even fifty men, resolute and relying upon one another, cheerful and prepared to lay down their lives, succeed in grinding enemies numerically much superior. Sometimes even five, or six, or seven men, resolute and standing close together, of high descent and enjoying the esteem of those that know them, vanquish foes much superior to them in number. The collision of battle is not desirable as long as it can be avoided. The policy of conciliation, or producing disunion, and making gifts should first be tried, the battle, it is said, should come after these. At the very sight of a (hostile) force, fear paralyses the timid, even as at the sight of the blazing bolt of heaven they ask, 'Oh, upon what would it fall?' 2 Having ascertained that a battle is raging, the limbs of those that go to join it, as also of him that is conquering, perspire profusely. 3 The entire country. O king, (that is the seat of war), becomes agitated and afflicted with all its mobile and immobile population. The very marrow of embodied creatures scorched with the heat of weapons, languishes with pain. A king should, therefore, on all occasions, apply the arts of conciliation, mixing them with measures of severity. When people are afflicted by foes, they always show a disposition to come to terms. 4 Secret agents should be sent for producing disunion amongst the allies of the foe. Having produced disunion, it is very desirable that peace should then be

made with that king who happens to be more powerful than the foe (sought to be crushed). If the invader does not proceed in the way, he can never succeed in completely crushing his foe. In dealing with the foe, care should be taken for hemming him in from all sides. Forgiveness always comes to those that are good. It never comes to those that are bad. Listen now, O Partha, to the uses of forgiveness and of severity. The fame of a king who displays forgiveness after conquest spreads more widely. The very foes of a person that is of a forgiving disposition trust him even when he becomes guilty of a grave transgression. Samvara has said that having afflicted a foe first, forgiveness should be shown afterwards, for a wooden pole, if made straight without the application of heat in the first instance, very soon assumes its former state. Persons skilled in the scriptures do not, however, applaud this. Nor do they regard this as an indication of a good king. On the other hand, they say that a foe should be subdued and checked, like a sire subduing and checking a son, without anger and without destroying him. If, O Yudhishthira, a king becomes severe, he becomes an object of hatred with all creatures. If, on the other hand, he becomes mild, he becomes disregarded by all. Do thou, therefore, practise both severity and mildness. Before smiting, O Bharata, and while smiting, utter sweet words; and having smitten, show them compassion and let them understand that thou art grieving and weeping for them. Having vanquished an army, the kind should address the survivors saying, 'I am not at all glad that so many have been slain by my troops. Alas, the latter, though repeatedly dissuaded by me, have not obeyed my direction. I wish they .(that are slain) were all alive. They do not deserve such death. They were all good men and true, and unretreating from battle. Such men, indeed, are rare. He that has slain such a hero in battle, has surely done that which is not agreeable to me.' Having uttered such speeches before the survivors of the vanquished foe, the king should in secret honour those amongst his own troops that have bravely slain the foe. For soothing the wounded slayers for their sufferings at the hand of the foe, the king, desirous of attaching them to himself, should even weep, seizing their hands affectionately. The king should thus, under all circumstances, behave with conciliation. A king that is fearless and virtuous, becomes the beloved of all creatures. All creatures, also, O Bharata, trust such a ruler. Winning their trust, he succeeds in enjoying the earth as he pleases. The king should, therefore, by abandoning deceitfulness, seek to obtain the trust of all creatures. He should also seek to protect his subjects from all fears if he seek to enjoy the earth.'"

220:1 The object of these two verses is to indicate that a learned astrologer and a learned priest are certain means for procuring victories by warding off all calamities caused by unpropitious fate and the wrath of the gods.

221:1 If a single deer takes fright and runs in a particular direction, the whole herd follows it without knowing the cause. The simile is peculiarly appropriate in the case of large armies, Particularly of Asiatic hosts, if a single division takes to flight, the rest follows it. Fear is very contagious. The Bengal reading jangha is evidently incorrect. The Bombay reading is sangha. The Burdwan translators have attempted the impossible feat of finding sense by adhering to the incorrect reading. The fact is, they did not suspect the viciousness of the text.

221:2 I have endeavoured to give the very construction of the original. It is curious to see how the Burdwan Pundits have misunderstood the simple verse.

221:3 Samiti is explained by Nilakantha to mean battle, and vijasyasya as vijigishamanasya. Unless it be an instance of a cruce, vijasyasya can scarcely be understood in such a sense.

221:4 i.e., the king should try conciliation, sending at the same time an invading force, or making an armed demonstration. Such politic measures succeed in bringing about peace.

12.104.1

युधिष्ठिर उवाच
कथं मृदौ कथं तीक्ष्णे महापक्षे च पार्थिव
अरौ वर्तेत नृपतिस्तन्मे ब्रूहि पितामह

12.104.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
बृहस्पतेश्च संवादमिन्द्रस्य च युधिष्ठिर

12.104.3

बृहस्पतिं देवपतिरभिवाद्य कृताञ्जलिः
उपसंगम्य पप्रच्छ वासवः परवीरहा

12.104.4

अहितेषु कथं ब्रह्मन्वर्तयेयमतन्द्रितः
असमुच्छिद्य चैवेनान्नियच्छेयमुपायतः

12.104.5

सेनयोर्व्यतिषङ्गेण जयः साधारणो भवेत्
किं कुर्वाणं न मां जह्याज्ज्वलिता श्रीः प्रतापिनी

12.104.6

ततो धर्मार्थकामानां कुशलः प्रतिभानवान्
राजधर्मविधानज्ञः प्रत्युवाच पुरंदरम्

12.104.7

न जातु कलहेनेच्छेन्नियन्तुमपकारिणः
बालसंसेवितं ह्येतद्यदमर्षो यदक्षमा
न शत्रुर्विवृतः कार्यो वधमस्याभिकाङ्क्षता

12.104.8

क्रोधं बलममर्षं च नियम्यात्मजमात्मनि
अमित्रमुपसेवेत विश्वस्तवदविश्वसन्

12.104.9

प्रियमेव वदेन्नित्यं नाप्रियं किंचिदाचरेत्
विरमेच्छुष्कवैरेभ्यः कण्ठायासं च वर्जयेत्

12.104.10

यथा वैतंसिको युक्तो द्विजानां सदृशस्वनः
तान्द्विजान्कुरुते वश्यांस्तथा युक्तो महीपतिः
वशं चोपनयेच्छत्रून्निहन्याच्च पुरंदर

12.104.11

न नित्यं परिभूयारीन्सुखं स्वपिति वासव
जागर्त्येव च दुष्टात्मा संकरेऽग्निरिवोत्थितः

12.104.12

न संनिपातः कर्तव्यः सामान्ये विजये सति
विश्वास्यैवोपसंन्यास्यो वशे कृत्वा रिपुः प्रभो

12.104.13

संप्रधार्य सहामात्यैर्मन्त्रविद्भिर्महात्मभिः
उपेक्षमाणोऽवज्ञाते हृदयेनापराजितः

12.104.14

अथास्य प्रहरेत्काले किंचिद्विचलिते पदे
दण्डं च दूषयेदस्य पुरुषैराप्तकारिभिः

12.104.15

आदिमध्यावसानज्ञः प्रच्छन्नं च विचारयेत्
बलानि दूषयेदस्य जानंश्चैव प्रमाणतः

12.104.16

भेदेनोपप्रदानेन संसृजन्नौषधैस्तथा
न त्वेव चेलसंसर्गं रचयेदरिभिः सह

12.104.17

दीर्घकालमपि क्षान्त्वा विहन्यादेव शात्रवान्
कालाकाङ्क्षी यामयेच्च यथा विस्रम्भमाप्नुयुः

12.104.18

न सद्योऽरीन्विनिर्हन्याद्दृष्टस्य विजयोऽज्वरः
न यः शल्यं घट्टयति नवं च कुरुते व्रणम्

12.104.19

प्राप्ते च प्रहरेत्काले न स संवर्तते पुनः
हन्तुकामस्य देवेन्द्र पुरुषस्य रिपुं प्रति

12.104.20

यः कालो हि व्यतिक्रामेत्पुरुषं कालकाङ्क्षिणम्
दुर्लभः स पुनः कालः कालधर्मचिकीर्षुणा

12.104.21

और्जस्थ्यं विजयेदेवं संगृह्णन्साधुसंमतान्
कालेन साधयेन्नित्यं नाप्राप्तेऽभिनिपीडयेत्

12.104.22

विहाय कामं क्रोधं च तथाहंकारमेव च
युक्तो विवरमन्विच्छेदहितानां पुरंदर

12.104.23

मार्दवं दण्ड आलस्यं प्रमादश्च सुरोत्तम
मायाश्च विविधाः शक्र साधयन्त्यविचक्षणम्

12.104.24

निहत्यैतानि चत्वारि मायां प्रतिविधाय च
ततः शक्नोति शत्रूणां प्रहर्तुमविचारयन्

12.104.25

यदैवैकेन शक्येत गुह्यं कर्तुं तदाचरेत्
यच्छन्ति सचिवा गुह्यं मिथो विद्रावयन्त्यपि

12.104.26

अशक्यमिति कृत्वा वा ततोऽन्यैः संविदं चरेत्
ब्रह्मदण्डमदृष्टेषु दृष्टेषु चतुरङ्गिणीम्

12.104.27

भेदं च प्रथमं युञ्ज्यात्तूष्णींदण्डं तथैव च
काले प्रयोजयेद्राजा तस्मिंस्तस्मिंस्तदा तदा

12.104.28

प्रणिपातं च गच्छेत काले शत्रोर्बलीयसः
युक्तोऽस्य वधमन्विच्छेदप्रमत्तः प्रमाद्यतः

12.104.29

प्रणिपातेन दानेन वाचा मधुरया ब्रुवन्
अमित्रमुपसेवेत न तु जातु विशङ्कयेत्

12.104.30

स्थानानि शङ्कितानां च नित्यमेव विवर्जयेत्
न च तेष्वाश्वसेद्द्रुग्ध्वा जाग्रतीह निराकृताः

12.104.31

न ह्यतो दुष्करं कर्म किंचिदस्ति सुरोत्तम
यथा विविधवृत्तानामैश्वर्यममराधिप

12.104.32

तथा विविधशीलानामपि संभव उच्यते
यतेत योगमास्थाय मित्रामित्रानवारयन्

12.104.33

मृदुमप्यवमन्यन्ते तीक्ष्णादुद्विजते जनः
मातीक्ष्णो मामृदुर्भूस्त्वं तीक्ष्णो भव मृदुर्भव

12.104.34

यथा वप्रे वेगवति सर्वतःसंप्लुतोदके
नित्यं विवरणाद्बाधस्तथा राज्यं प्रमाद्यतः

12.104.35

न बहूनभियुञ्जीत यौगपद्येन शात्रवान्
साम्ना दानेन भेदेन दण्डेन च पुरंदर

12.104.36

एकैकमेषां निष्पिंषञ्शिष्टेषु निपुणं चरेत्
न च शक्तोऽपि मेधावी सर्वानेवारभेन्नृपः

12.104.37

यदा स्यान्महती सेना हयनागरथाकुला
पदातियन्त्रबहुला स्वनुरक्ता षडङ्गिनी

12.104.38

यदा बहुविधां वृद्धिं मन्यते प्रतिलोमतः
तदा विवृत्य प्रहरेद्दस्यूनामविचारयन्

12.104.39

न साम दण्डोपनिषत्प्रशस्यते; न मार्दवं शत्रुषु यात्रिकं सदा
न सस्यघातो न च संकरक्रिया; न चापि भूयः प्रकृतेर्विचारणा

12.104.40

मायाविभेदानुपसर्जनानि; पापं तथैव स्पशसंप्रयोगात्
आप्तैर्मनुष्यैरुपचारयेत; पुरेषु राष्ट्रेषु च संप्रयुक्तः

12.104.41

पुराणि चैषामनुसृत्य भूमिपाः; पुरेषु भोगान्निखिलानिहाजयन्
पुरेषु नीतिं विहितां यथाविधि; प्रयोजयन्तो बलवृत्रसूदन

12.104.42

प्रदाय गूढानि वसूनि नाम; प्रच्छिद्य भोगानवधाय च स्वान्
दुष्टाः स्वदोषैरिति कीर्तयित्वा; पुरेषु राष्ट्रेषु च योजयन्ति

12.104.43

तथैव चान्यै रतिशास्त्रवेदिभिः; स्वलंकृतैः शास्त्रविधानदृष्टिभिः
सुशिक्षितैर्भाष्यकथाविशारदैः; परेषु कृत्यानुपधारयस्व

12.104.44

इन्द्र उवाच
कानि लिङ्गानि दुष्टस्य भवन्ति द्विजसत्तम
कथं दुष्टं विजानीयादेतत्पृष्टो ब्रवीहि मे

12.104.45

बृहस्पतिरुवाच
परोक्षमगुणानाह सद्गुणानभ्यसूयति
परैर्वा कीर्त्यमानेषु तूष्णीमास्ते पराङ्मुखः

12.104.46

तूष्णींभावेऽपि हि ज्ञानं न चेद्भवति कारणम्
विश्वासमोष्ठसंदंशं शिरसश्च प्रकम्पनम्

12.104.47

करोत्यभीक्ष्णं संसृष्टमसंसृष्टश्च भाषते
अदृष्टितो विकुरुते दृष्ट्वा वा नाभिभाषते

12.104.48

पृथगेत्य समश्नाति नेदमद्य यथाविधि
आसने शयने याने भावा लक्ष्या विशेषतः

12.104.49

आर्तिरार्ते प्रिये प्रीतिरेतावन्मित्रलक्षणम्
विपरीतं तु बोद्धव्यमरिलक्षणमेव तत्

12.104.50

एतान्येवं यथोक्तानि बुध्येथास्त्रिदशाधिप
पुरुषाणां प्रदुष्टानां स्वभावो बलवत्तरः

12.104.51

इति दुष्टस्य विज्ञानमुक्तं ते सुरसत्तम
निशाम्य शास्त्रतत्त्वार्थं यथावदमरेश्वर

12.104.52

भीष्म उवाच
स तद्वचः शत्रुनिबर्हणे रत;स्तथा चकारावितथं बृहस्पतेः
चचार काले विजयाय चारिहा; वशं च शत्रूननयत्पुरंदरः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Tell me, O grandsire, how a kin should behave towards foe that is mild, towards one that is fierce, and towards one that has

many allies and a large force.'

"Bhishma said, 'In this connection is cited, O Yudhishthira. the old narrative of the discourse between Vrihaspati and Indra. Once on a time, that slayer of hostile heroes, viz., Vasava, the chief of the celestials, joining his palms, approached Vrihaspati, and saluting him, said these words.'

"Indra said. 'How, O regenerate one, should I behave towards my foes? Row should I subdue them by means of contrivances, without exterminating them? In a collision between two armies, victory may be won by either side. In what way should I behave so that this blazing prosperity that I have won and that scorches all my enemies may not desert me?' Thus addressed, Vrihaspati, skilled in Virtue, Profit, and Pleasure, possessed of a knowledge of kingly duties, and endued with great intelligence, answered Indra in the following words.'

"Vrihaspati said, 'One should never wish to subdue one's foes by quarrel. Excited with wrath and bereft of forgiveness, boys only seek quarrel. One that desires the destruction of a foe should not put that foe on his guard. On the other hand, one should never exhibit one's ire or fear or joy. He should conceal these within his own bosom. Without trusting one's foe in reality, one should behave towards him as if one trusted him completely. One should always speak sweet words unto one's foes and never do anything that is disagreeable. One should abstain from fruitless acts of hostility as also from insolence of speech. As a fowler, carefully uttering cries similar to those of the birds he wishes to seize or kill. captures and brings them under his power, even so should a king, O Purandara, bring his foes under subjection and then slay them if he likes. Having overcome one's foes, one should not sleep at ease. A foe that is wicked raises his head again like afire carelessly put out making its appearance again. When victory may be won by either side, a hostile collision of arms should be avoided. Having lulled a foe into security, one should reduce him into subjection and gain one's object. Having consulted with his ministers and with intelligent persons conversant with policy, a foe that is disregarded and neglected, being all along unsubdued at heart, smites at the proper season, especially when the enemy makes a false step. By employing trusted agents of his own, such a foe would also render the other's forces inefficient by producing disunion. Ascertaining the beginning, the middle and the end of his foes, 1 a king should in secret cherish feelings of hostility towards them. He should corrupt the forces of his foe, ascertaining everything by positive proof, using the arts of producing disunion, making gifts, and applying poison. A king should never live in companionship with his foes. A king should wait long and then slay his foes. Indeed, he should wait, expecting the opportunity, so that he might come down upon his foe at a time when the latter would not expect him in the least. A king should never slay a large number of the troops of his foe, although he should certainly do that which would make his victory decisive. The king should never do such an injury to his foe as would rankle

in the latter's heart. 1 Nor should he cause wounds by wordy darts and shafts. If the opportunity comes, he should strike at him, without letting it slip. Such, O chief of the gods, should be the conduct of a king desirous of slaying his foes towards those that are his foes. If an opportunity, with respect to the man who waits for it, once passes away, it can never be had again by the person desirous of acting. Acting according to the opinions of the wise, a king should only break the strength of his foe. He should never, when the opportunity is not favourable, seek to accomplish his objects. Nor should he, when the opportunity is at hand, persecute his foe. 2 Giving up lust and wrath and pride, the king should, acting with heedfulness, continually watch for the laches of his foes. His own mildness, the severity of his punishments, his inactivity and heedlessness, O chief of the gods, and the deceitful contrivances well applied (by his foes), ruin a foolish ruler. That king who can conquer these four faults and counteract the deceitful contrivances of his enemies succeeds, without doubt, in smiting them all. When only one minister (without needing any help) is competent to accomplish a secret object (of the king), the king should consult with that one minister only in respect of such object. Many ministers, if consulted, endeavour to throw the burden of the task upon one another's shoulders and even give publicity to that object which should be kept secret. If consultation with one be not proper, then only should the king consult with many. When foes are unseen, divine chastisement should be invoked upon them; when seen, the army, consisting of four kinds of forces, should be moved. 3 The king should first use the arts of producing disunion, as also those of conciliation. When the time for each particular means comes, that particular means should be applied. At times, the king should even prostrate himself before a powerful foe. It is again desirable that acting heedfully himself, he should seek to compass the victor's destruction when the latter becomes heedless. By prostrating one's self, by gift of tribute, by uttering sweet words, one should humble one's self before a more powerful king. One should (when the occasion for such acts comes) never do anything that may arouse the suspicions of one's powerful foe. The weaker ruler should, under such circumstances, carefully avoid every act that may awaken suspicion. A victorious king, again, should not trust his vanquished foes, for they that are vanquished always remain wakeful. There is nothing, O best of duties, that is more difficult of accomplishment than the acquisition of prosperity, O ruler of the immortals, by persons of a restless disposition. The very existence of persons of restless disposition is fraught with danger. Kings should, therefore, with close attention, ascertain their friends and foes. If a king becomes mild, he is disregarded.

[paragraph continues] If he becomes fierce, he inspires people with dread. Therefore, do not be fierce. Do, not, again, be mild. But be both fierce and mild. As a rapid current ceaselessly cats away the high bank and causes large landslips, even so heedlessness and error cause a kingdom to be ruined. Never attack many foes at the same time. By applying the arts of conciliation, or gift, or production of disunion, O Purandara, they should be ground one by one. As regards the remnant, (being few in number,) the victor may behave peacefully towards them. An intelligent king, even if competent for it, should not begin to crush all (his foes) at once. 1 When a king happens to have a large army consisting of sixfold forces 2 and teeming with horse, elephants, cars, foot, and engines, all devoted to him, when he thinks himself superior to his foe in many respects upon a fair comparison, then should he openly smite the foe without hesitation. If the foe be strong, the adoption of a policy of conciliation (towards him) is not worthy of approbation. On the other hand, chastisement by secret means is the policy that should be adopted. Nor should mildness of behaviour be adopted towards such foes, nor repeated expedition, for loss of crops, poisoning of wells and tanks, and suspicion in respect of the seven branches of administration, should be avoided. 3 The king should, on such occasions, apply diverse kinds of deception, diverse contrivances for setting his foes against one another, and different kinds of hypocritical behaviour. He should also, through trusted agents, ascertain the doings of his foes in their cities and provinces. Kings, O slayer of Vala and Vritra, pursuing their foes and entering their towers, seize and appropriate the best things that are obtainable there, and devise proper measures of policy in their own cities and dominions. Making gifts of wealth unto them in private, and confiscating their possessions publicly, without, however, injuring them materially, and proclaiming that they are all wicked men that have suffered for their own misdeeds, kings should send their agents to the cities and provinces of their foes. At the same time, in their own cities, they should, through other persons conversant with the scriptures, adorned with every accomplishment, acquainted with the ordinances of the sacred books and possessed of learning cause incantations and foe-killing rites to be performed.'

"Indra said, 'What are the indications, O best of regenerate ones, of a wicked person? Questioned by me, tell me how I am to know who is wicked.'

"Vrihaspati said, A wicked person is he who proclaims the faults of others at their back, who is inspired with envy at the accomplishments of others, and who remains silent when the merits of other people are proclaimed in his presence, feeling a reluctance to join in the chorus. Mere silence on such occasions is no indication of wickedness. A wicked person, however, at such

times breathe heavily, bites his lips, and shakes his head. Such a person always mixes in society and speaks irrelevantly. 1 Such a man never does what he promises, when the eye of the person to whom he has given the assurance is not upon him. When the eye of the person assured is on him, the wicked man does not even allude to the subject. The wicked man eats by himself (and not with others on the same board), and finds fault with the food placed before him, saying, 'All is not right today as on other days.' His disposition shows itself in the circumstances connected with his sitting, lying, and riding. Sorrowing on occasions of sorrow and rejoicing on occasions of joy, are the indications of a friend. An opposite behaviour furnishes the indications of an enemy. Keep in thy heart these sayings, O ruler of the gods! The disposition of wicked men can never be concealed. I have now told thee, O foremost of deities, what the indications of a wicked person are. Having listened to the truths laid down in the scriptures, follow them duly, O ruler of the celestials!'

"Bhishma continued, 'Having heard these words of Vrihaspati, Purandara, employed in subduing his foes, acted strictly according to them. Bent upon victory, that slayer of foes, when the opportunity came, obeyed these instructions and reduced all his enemies to subjection.'"

223:1 i.e., ascertaining everything regarding him.

224:1 The French had taken Alsace and Lorraine. That was an impolitic step, though, perhaps, Germany also, by taking back those provinces after they had been completely Frenchified, has committed the same mistake. Such injuries rankle in the heart and are never forgotten.

224:2 i.e., ruin him outright.

224:3 Brahma-dandah is the chastisement through the gods. When foes are not seen, i.e., when they are at a distance, the king should employ his priest to perform the rites of the Atharvan for bringing destruction upon them. In the case, however, of foes being seen, i.e., when they are near, he should move his troops without depending upon Atharvan rites.

225:1 Nipunam is explained by Nilakantha as Kusalam; and after drabhet pestum is understood.

225:2 The sixfold forces are foot, horse, elephants, cars, treasury, and traders following the camp.

225:3 I adopt Nilakantha's explanation of this verse. Loss of crops, etc. are the inevitable consequences of expeditions. The king, on such occasions, is obliged also to take particular care of the seven branches of administration. As these are all unpleasant, they should be avoided.

226:1 i.e., starts such subjects for conversation as do not arise naturally, for what he has in view is the proclaiming of the faults of other people, a topic in which he alone is interested and not his hearers.

12.105.1

युधिष्ठिर उवाच
धार्मिकोऽर्थानसंप्राप्य राजामात्यैः प्रबाधितः
च्युतः कोशाच्च दण्डाच्च सुखमिच्छन्कथं चरेत्

12.105.2

भीष्म उवाच
अत्रायं क्षेमदर्शीयमितिहासोऽनुगीयते
तत्तेऽहं संप्रवक्ष्यामि तन्निबोध युधिष्ठिर

12.105.3

क्षेमदर्शं नृपसुतं यत्र क्षीणबलं पुरा
मुनिः कालकवृक्षीय आजगामेति नः श्रुतम्
तं पप्रच्छोपसंगृह्य कृच्छ्रामापदमास्थितः

12.105.4

अर्थेषु भागी पुरुष ईहमानः पुनः पुनः
अलब्ध्वा मद्विधो राज्यं ब्रह्मन्किं कर्तुमर्हति

12.105.5

अन्यत्र मरणात्स्तेयादन्यत्र परसंश्रयात्
क्षुद्रादन्यत्र चाचारात्तन्ममाचक्ष्व सत्तम

12.105.6

व्याधिना चाभिपन्नस्य मानसेनेतरेण वा
बहुश्रुतः कृतप्रज्ञस्त्वद्विधः शरणं भवेत्

12.105.7

निर्विद्य हि नरः कामान्नियम्य सुखमेधते
त्यक्त्वा प्रीतिं च शोकं च लब्ध्वाप्रीतिमयं वसु

12.105.8

सुखमर्थाश्रयं येषामनुशोचामि तानहम्
मम ह्यर्थाः सुबहवो नष्टाः स्वप्न इवागताः

12.105.9

दुष्करं बत कुर्वन्ति महतोऽर्थांस्त्यजन्ति ये
वयं त्वेनान्परित्यक्तुमसतोऽपि न शक्नुमः

12.105.10

इमामवस्थां संप्राप्तं दीनमार्तं श्रियश्च्युतम्
यदन्यत्सुखमस्तीह तद्ब्रह्मन्ननुशाधि माम्

12.105.11

कौसल्येनैवमुक्तस्तु राजपुत्रेण धीमता
मुनिः कालकवृक्षीयः प्रत्युवाच महाद्युतिः

12.105.12

पुरस्तादेव ते बुद्धिरियं कार्या विजानतः
अनित्यं सर्वमेवेदमहं च मम चास्ति यत्

12.105.13

यत्किंचिन्मन्यसेऽस्तीति सर्वं नास्तीति विद्धि तत्
एवं न व्यथते प्राज्ञः कृच्छ्रामप्यापदं गतः

12.105.14

यद्धि भूतं भविष्यच्च ध्रुवं तन्न भविष्यति
एवं विदितवेद्यस्त्वमधर्मेभ्यः प्रमोक्ष्यसे

12.105.15

यच्च पूर्वे समाहारे यच्च पूर्वतरे परे
सर्वं तन्नास्ति तच्चैव तज्ज्ञात्वा कोऽनुसंज्वरेत्

12.105.16

भूत्वा च न भवत्येतदभूत्वा च भवत्यपि
शोके न ह्यस्ति सामर्थ्यं शोकं कुर्यात्कथं नरः

12.105.17

क्व नु तेऽद्य पिता राजन्क्व नु तेऽद्य पितामहः
न त्वं पश्यसि तानद्य न त्वा पश्यन्ति तेऽपि च

12.105.18

आत्मनोऽध्रुवतां पश्यंस्तांस्त्वं किमनुशोचसि
बुद्ध्या चैवानुबुध्यस्व ध्रुवं हि न भविष्यसि

12.105.19

अहं च त्वं च नृपते शत्रवः सुहृदश्च ते
अवश्यं न भविष्यामः सर्वं च न भविष्यति

12.105.20

ये तु विंशतिवर्षा वै त्रिंशद्वर्षाश्च मानवाः
अर्वागेव हि ते सर्वे मरिष्यन्ति शरच्छतात्

12.105.21

अपि चेन्महतो वित्ताद्विप्रमुच्येत पूरुषः
नैतन्ममेति तन्मत्वा कुर्वीत प्रियमात्मनः

12.105.22

अनागतं यन्न ममेति विद्या;दतिक्रान्तं यन्न ममेति विद्यात्
दिष्टं बलीय इति मन्यमाना;स्ते पण्डितास्तत्सतां स्थानमाहुः

12.105.23

अनाढ्याश्चापि जीवन्ति राज्यं चाप्यनुशासते
बुद्धिपौरुषसंपन्नास्त्वया तुल्याधिका जनाः

12.105.24

न च त्वमिव शोचन्ति तस्मात्त्वमपि मा शुचः
किं नु त्वं तैर्न वै श्रेयांस्तुल्यो वा बुद्धिपौरुषैः

12.105.25

राजपुत्र उवाच
यादृच्छिकं ममासीत्तद्राज्यमित्येव चिन्तये
ह्रियते सर्वमेवेदं कालेन महता द्विज

12.105.26

तस्यैवं ह्रियमाणस्य स्रोतसेव तपोधन
फलमेतत्प्रपश्यामि यथालब्धेन वर्तये

12.105.27

मुनिरुवाच
अनागतमतीतं च यथा तथ्यविनिश्चयात्
नानुशोचसि कौसल्य सर्वार्थेषु तथा भव

12.105.28

अवाप्यान्कामयस्वार्थान्नानवाप्यान्कदाचन
प्रत्युत्पन्नाननुभवन्मा शुचस्त्वमनागतान्

12.105.29

यथा लब्धोपपन्नार्थस्तथा कौसल्य रंस्यसे
कच्चिच्छुद्धस्वभावेन श्रिया हीनो न शोचसि

12.105.30

पुरस्ताद्भूतपूर्वत्वाद्धीनभाग्यो हि दुर्मतिः
धातारं गर्हते नित्यं लब्धार्थांश्च न मृष्यते

12.105.31

अनर्हानपि चैवान्यान्मन्यते श्रीमतो जनान्
एतस्मात्कारणादेतद्दुःखं भूयोऽनुवर्तते

12.105.32

ईर्ष्यातिच्छेदसंपन्ना राजन्पुरुषमानिनः
कच्चित्त्वं न तथा प्राज्ञ मत्सरी कोसलाधिप

12.105.33

सहस्व श्रियमन्येषां यद्यपि त्वयि नास्ति सा
अन्यत्रापि सतीं लक्ष्मीं कुशला भुञ्जते जनाः
अभिविष्यन्दते श्रीर्हि सत्यपि द्विषतो जनात्

12.105.34

श्रियं च पुत्रपौत्रं च मनुष्या धर्मचारिणः
त्यागधर्मविदो वीराः स्वयमेव त्यजन्त्युत

12.105.35

बहु संकसुकं दृष्ट्वा विवित्सासाधनेन च
तथान्ये संत्यजन्त्येनं मत्वा परमदुर्लभम्

12.105.36

त्वं पुनः प्राज्ञरूपः सन्कृपणं परितप्यसे
अकाम्यान्कामयानोऽर्थान्पराचीनानुपद्रुतान्

12.105.37

तां बुद्धिमुपजिज्ञासुस्त्वमेवैनान्परित्यज
अनर्थांश्चार्थरूपेण अर्थांश्चानर्थरूपतः

12.105.38

अर्थायैव हि केषांचिद्धननाशो भवत्युत
अनन्त्यं तं सुखं मत्वा श्रियमन्यः परीक्षते

12.105.39

रममाणः श्रिया कश्चिन्नान्यच्छ्रेयोऽभिमन्यते
तथा तस्येहमानस्य समारम्भो विनश्यति

12.105.40

कृच्छ्राल्लब्धमभिप्रेतं यदा कौसल्य नश्यति
तदा निर्विद्यते सोऽर्थात्परिभग्नक्रमो नरः

12.105.41

धर्ममेकेऽभिपद्यन्ते कल्याणाभिजना नराः
परत्र सुखमिच्छन्तो निर्विद्येयुश्च लौकिकात्

12.105.42

जीवितं संत्यजन्त्येके धनलोभपरा नराः
न जीवितार्थं मन्यन्ते पुरुषा हि धनादृते

12.105.43

पश्य तेषां कृपणतां पश्य तेषामबुद्धिताम्
अध्रुवे जीविते मोहादर्थतृष्णामुपाश्रिताः

12.105.44

संचये च विनाशान्ते मरणान्ते च जीविते
संयोगे विप्रयोगान्ते को नु विप्रणयेन्मनः

12.105.45

धनं वा पुरुषं राजन्पुरुषो वा पुनर्धनम्
अवश्यं प्रजहात्येतत्तद्विद्वान्कोऽनुसंज्वरेत्

12.105.46

अन्येषामपि नश्यन्ति सुहृदश्च धनानि च
पश्य बुद्ध्या मनुष्याणां राजन्नापदमात्मनः
नियच्छ यच्छ संयच्छ इन्द्रियाणि मनो गिरम्

12.105.47

प्रतिषिद्धानवाप्येषु दुर्लभेष्वहितेषु च
प्रतिकृष्टेषु भावेषु व्यतिकृष्टेष्वसंभवे
प्रज्ञानतृप्तो विक्रान्तस्त्वद्विधो नानुशोचति

12.105.48

अल्पमिच्छन्नचपलो मृदुर्दान्तः सुसंशितः
ब्रह्मचर्योपपन्नश्च त्वद्विधो नैव मुह्यति

12.105.49

न त्वेव जाल्मीं कापालीं वृत्तिमेषितुमर्हसि
नृशंसवृत्तिं पापिष्ठां दुःखां कापुरुषोचिताम्

12.105.50

अपि मूलफलाजीवो रमस्वैको महावने
वाग्यतः संगृहीतात्मा सर्वभूतदयान्वितः

12.105.51

सदृशं पण्डितस्यैतदीषादन्तेन दन्तिना
यदेको रमतेऽरण्ये यच्चाप्यल्पेन तुष्यति

12.105.52

महाह्रदः संक्षुभित आत्मनैव प्रसीदति
एतदेवंगतस्याहं सुखं पश्यामि केवलम्

12.105.53

असंभवे श्रियो राजन्हीनस्य सचिवादिभिः
दैवे प्रतिनिविष्टे च किं श्रेयो मन्यते भवान्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'How should a righteous king, who is opposed by his own officers, whose treasury and army are no longer under his control, and who has no wealth, conduct himself for acquiring happiness?'

"Bhishma said, 'In this connection, the story of Kshemadarsin is often recited. I shall narrate that story to thee. Listen to it, O Yudhishthira! It has been heard by us that in days of old, when prince Kshemadarsin became weak in strength and fell into great distress, he repaired to the sage Kalakavrikshiya, and saluting him humbly, said unto him these words.' 2

"The king said, 'What should a person like me who deserves wealth but who has, after repeated efforts, failed to recover his kingdom, do, O Brahmana, excepting suicide, thieving and robbery, acceptance of refuge with others, and other acts of meanness of a similar kind? O best of men, tell me this. One like thee that is conversant with morality and full of gratefulness is the refuge of a person afflicted by disease either mental or physical. Man should cast off his desires. By acting in that way, by abandoning joy and sorrow, and earning

the wealth of knowledge, he succeeds in obtaining felicity. 1 I grieve for them that adhere to worldly happiness as dependent on wealth. All that, however, vanishes like a dream. They that can abandon vast wealth achieve a very difficult feat. As regards ourselves we are unable to abandon that wealth which is even no longer existent. 2 I am divested of prosperity and have fallen into a miserable and joyless plight. Instruct me, O Brahmana, what happiness I may yet strive for.' Thus addressed by the intelligent prince of Kosala, the sage Kalakavrikshiya of great splendour made the following answer.'

"The sage said, 'Thou hast, it seems, already understood it. Possessed of knowledge as thou art, thou shouldst act as thou thinkest. Thy belief is right, viz., All this that I see is unstable, myself as also everything that I have. Know, O prince, that those things which thou regardest as existing are in reality non-existent. The man of wisdom knows this, and accordingly is never pained whatever the distress that may overwhelm him. Whatever has taken place and whatever will take place are all unreal. When thou wilt know this which should be known by all, thou shalt be freed from unrighteousness. Whatever things had been earned and acquired by those that came before, and whatever was earned and acquired by those that succeeded them, have all perished. Reflecting on this, who is there that will yield to grief? Things that were, are no more. Things that are, will again be (no more). Grief has no power to restore them. One should not, therefore, indulge in grief. Where, O king, is thy sire to-day, and where thy grandsire? Thou seest them not today, nor do they see thee now. Reflecting on thy own instability, who dost thou grieve for them? Reflect with the aid of thy intelligence, and thou wilt understand that verily thou shalt cease to be. Myself, thyself, O king, thy friends, and thy foes, shall, without doubt, cease to be. Indeed, everything will cease to be. Those men that are now of twenty or thirty years of age will, without doubt, all die within the next hundred years. If a man cannot have the heart to give up his vast possessions, he should then endeavour to think his possessions are not his own and by that means seek to do good to himself. 3 Acquisitions that are future should be regarded by one as not one's own. Acquisitions that have disappeared, should also be regarded by one as not one's own. Destiny should be regarded as all powerful. They that think in this strain are said to be possessed of wisdom. Such a habit of looking at things is an attribute of the good. Many persons who are equal or superior to thee in intelligence and exertion, though deprived of wealth, are not only alive but are never ruling kingdoms. They are not, like thee. They do not indulge in grief like thee. Therefore, cease thou to grieve in this way. Art thou not Superior to those men, or at least equal to them in intelligence and exertion?'" The king said, 'I regard the kingdom which I had with all its appendages to

have been won by me without any exertion. All-powerful Time, however, O regenerate one, has swept it away. The consequence, however, that I see, of my kingdom having been swept away by Time as by a stream, is that I am obliged to support upon whatever I obtain (by charity).'

"The sage said, 'Moved by the knowledge of what is true (in life) one should never grieve for either the past or the future. Be thou of such a frame of mind. O prince of Kosala, in respect of every affair that may engage thy attention. Desiring to obtain only that which is obtainable and not that which is unobtainable, do thou enjoy thy present possessions and never grieved for that which is absent. Be thou delighted, O prince of Kosala, with whatever thou succeedest in winning with ease. Even if divested of prosperity, do not grieve for Abut seek to preserve a pure disposition. Only an unfortunate man who is of a foolish understanding, when deprived of former prosperity, censures the supreme Ordainer, without being contented with his present possessions. Such a person regards others, however undeserving, as men blessed with prosperity. For this reason, they that are possessed of malice and vanity and filled with a sense of their own importance, suffer more misery still. Thou however, O king, art not stained by such vices. Endure the prosperity of others although thou art thyself divested of prosperity. They that are possessed of dexterity succeed in enjoying that prosperity which is vested in others. 1 Prosperity leaves the person that hates others. Men possessed of righteous behaviour and wisdom and conversant with the duties of Yoga renounce prosperity and sons and grandsons of their own accord. Others, regarding earthly wealth to be exceedingly unstable and unattainable, dependent as it is upon ceaseless action and effort, are also seen to renounce it. 2 Thou seemest to be possessed of wisdom. Why dost thou then grieve so piteously, desiring things that should not be desired, that are unstable, and that are dependent on others? Thou desirest to enquire after that particular frame of mind (which would enable thee to enjoy felicity notwithstanding the loss of thy possessions). The advice I give thee is to renounce all those objects of desire. Objects that should be avoided appear in the guise of those that should be striven for, while those that should be striven for appear in the guise of objects that should be avoided. Some lose their wealth in the pursuit of wealth. Others regard wealth as the root of infinite happiness, and, therefore pursue it eagerly. Some again, delighted with wealth, think that there is nothing superior to it. In his eager desire for the acquisition of wealth, such a person loses all other objects of life. If, O prince of Kosala, a person loses that wealth which had been earned with difficulty and which had been proportionate to his desires, he then, overcome by the inactivity of despair, gives up all desire of wealth. Some persons of righteous souls and high birth betake themselves to the acquisition of virtue. These renounce every kind of worldly happiness from desire of winning felicity

in the other world. Some persons lay down life itself, moved by the desire of acquiring wealth. These do not think that life has any use if dissociated from wealth. Behold their pitiable condition. Behold their foolishness. When life is so short and uncertain, these men, moved by ignorance, set their eyes on wealth. Who is there that would set his heart upon hoarding when destruction is its end, upon life when death is its end, and upon union when separation is its end? sometimes man renounces wealth, and sometimes wealth renounces man. What man possessed of knowledge is there that would feel grieved at the loss of wealth? There are many other persons in the world that lose wealth and friends. Behold, O king, with thy intelligence, and thou wilt understand that the calamities which overtake men are all due to the conduct of men themselves. Do thou, therefore, (as a remedy), restrain thy senses and mind and speech. For, if those become weak and productive of evil there is no man who can keep himself free from temptation of external objects by which he is always surrounded. As no one can form an adequate idea of the past nor can foresee the future, there being many intervals of time and place, a person like thee who is possessed of such wisdom and such prowess, never indulges in grief for union and separation, for good or evil. A person of such mildness of disposition, well-restrained soul, and settled conclusions, and observant of Brahmacharya vows, never indulges in grief and never becomes restless from desire of acquiring or fear of losing anything of small value. It is not fit that such a man should adopt a deceitful life of mendicancy, a life that is sinful and wicked and cruel and worthy of only a wretch among men. Do thou repair to the great forest and lead a life of happiness there, all alone and subsisting upon fruit and roots, restraining speech and soul, and filled with compassion for all creatures. He that cheerfully leads such a life in the forest, with large-tusked elephants for companions, with no human being by his side, and contented with the produce of the wilderness, is said to act after the manner of the wise. A large lake when it becomes turbid, resumes its tranquillity of itself. Similarly, a man of wisdom, when disturbed in such matters, becomes tranquil of himself. I see that a person that has fallen into such a plight as thine may live happily even thus. When thy prosperity is almost impossible to recover, and when thou art without ministers and counsellors, such a course is open to thee. Dost thou hope to reap any benefit by depending upon destiny?'"

226:2 In the Bengal texts there is an error of reading viz., Satru for Yatra in the first line of verse 3. The Burdwan Pundits repeat the error in their vernacular version. K.P. Singha, of course, avoids it.

227:1 The Bengal texts, in the second line of verse 7, contain an error, Saktincha is evidently a misreading for Sokancha. The Burdwan version, as a matter of course, repeats the error, While K.P. Singha avoids it.

227:2 i.e., though dispossessed of my kingdom, I cannot yet cast off the hope of recovering it.

227:3 i.e., he should think that his wealth has been given to him for the sake of friends and relatives and others. He will then succeed in practising charity.

228:1 Nilakantha explains Kusalah as niamatsarah and anyatra as Satrau. I do not follow him.

228:2 The Bengal texts read Vidhitsa dhanameva cha. This is evidently erroneous. The correct reading, as given in the Bombay text, is Vidhitsasadhanena cha. Both the Bengali versions are incorrect.

12.106.1

मुनिरुवाच
अथ चेत्पौरुषं किंचित्क्षत्रियात्मनि पश्यसि
ब्रवीमि हन्त ते नीतिं राज्यस्य प्रतिपत्तये

12.106.2

तां चेच्छक्ष्यस्यनुष्ठातुं कर्म चैव करिष्यसि
शृणु सर्वमशेषेण यत्त्वां वक्ष्यामि तत्त्वतः

12.106.3

आचरिष्यसि चेत्कर्म महतोऽर्थानवाप्स्यसि
राज्यं राज्यस्य मन्त्रं वा महतीं वा पुनः श्रियम्
यद्येतद्रोचते राजन्पुनर्ब्रूहि ब्रवीमि ते

12.106.4

राजपुत्र उवाच
ब्रवीतु भगवान्नीतिमुपपन्नोऽस्म्यहं प्रभो
अमोघमिदमद्यास्तु त्वया सह समागतम्

12.106.5

मुनिरुवाच
हित्वा स्तम्भं च मानं च क्रोधहर्षौ भयं तथा
प्रत्यमित्रं निषेवस्व प्रणिपत्य कृताञ्जलिः

12.106.6

तमुत्तमेन शौचेन कर्मणा चाभिराधय
दातुमर्हति ते वृत्तिं वैदेहः सत्यसंगरः

12.106.7

प्रमाणं सर्वभूतेषु प्रग्रहं च गमिष्यसि
ततः सहायान्सोत्साहाँल्लप्स्यसेऽव्यसनाञ्शुचीन्

12.106.8

वर्तमानः स्वशास्त्रे वै संयतात्मा जितेन्द्रियः
अभ्युद्धरति चात्मानं प्रसादयति च प्रजाः

12.106.9

तेनैव त्वं धृतिमता श्रीमता चाभिसत्कृतः
प्रमाणं सर्वभूतेषु गत्वा प्रग्रहणं महत्

12.106.10

ततः सुहृद्बलं लब्ध्वा मन्त्रयित्वा सुमन्त्रितम्
अन्तरैर्भेदयित्वारीन्बिल्वं बिल्वेन शातय
परैर्वा संविदं कृत्वा बलमप्यस्य घातय

12.106.11

अलभ्या ये शुभा भावाः स्त्रियश्चाच्छादनानि च
शय्यासनानि यानानि महार्हाणि गृहाणि च

12.106.12

पक्षिणो मृगजातानि रसा गन्धाः फलानि च
तेष्वेव सज्जयेथास्त्वं यथा नश्येत्स्वयं परः

12.106.13

यद्येव प्रतिषेद्धव्यो यद्युपेक्षणमर्हति
न जातु विवृतः कार्यः शत्रुर्विनयमिच्छता

12.106.14

वसस्व परमामित्रविषये प्राज्ञसंमते
भजस्व श्वेतकाकीयैर्मित्राधममनर्थकैः

12.106.15

आरम्भांश्चास्य महतो दुष्करांस्त्वं प्रयोजय
नदीबन्धविरोधांश्च बलवद्भिर्विरुध्यताम्

12.106.16

उद्यानानि महार्हाणि शयनान्यासनानि च
प्रतिभोगसुखेनैव कोशमस्य विरेचय

12.106.17

यज्ञदानप्रशंसास्मै ब्राह्मणेष्वनुवर्ण्यताम्
ते त्वत्प्रियं करिष्यन्ति तं चेष्यन्ति वृका इव

12.106.18

असंशयं पुण्यशीलः प्राप्नोति परमां गतिम्
त्रिविष्टपे पुण्यतमं स्थानं प्राप्नोति पार्थिवः
कोशक्षये त्वमित्राणां वशं कौसल्य गच्छति

12.106.19

उभयत्र प्रसक्तस्य धर्मे चाधर्म एव च
बलार्थमूलं व्युच्छिद्येत्तेन नन्दन्ति शत्रवः

12.106.20

निन्द्यास्य मानुषं कर्म दैवमस्योपवर्णय
असंशयं दैवपरः क्षिप्रमेव विनश्यति

12.106.21

याजयैनं विश्वजिता सर्वस्वेन वियुज्यताम्
ततो गच्छत्वसिद्धार्थः पीड्यमानो महाजनम्

12.106.22

त्यागधर्मविदं मुण्डं कंचिदस्योपवर्णय
अपि त्यागं बुभूषेत कच्चिद्गच्छेदनामयम्

12.106.23

सिद्धेनौषधयोगेन सर्वशत्रुविनाशिना
नागानश्वान्मनुष्यांश्च कृतकैरुपघातय

12.106.24

एते चान्ये च बहवो दम्भयोगाः सुनिश्चिताः
शक्या विषहता कर्तुं नक्लीबेन नृपात्मज

Translation — Kisari Mohan Ganguli

"The sage said, 'If, on the other hand, O Kshatriya, thou thinkest that thou hast any prowess still, I shall discourse to thee about that line of policy which thou mayst adopt for recovering thy kingdom. If thou canst follow that line of policy and seek to exert thyself, thou canst still recover thy prosperity. Listen attentively to all that I say unto thee in detail. If thou canst act according

to those counsels, thou mayst yet obtain vast wealth, indeed, thy kingdom and kingly power and great prosperity. If thou likest it, O king, tell me, for then I shall speak to thee of that policy.'

"The king said, 'Tell me, O holy one, what thou wishest to say. I am willing to hear and act according to thy counsels. Let this my meeting with thee today be fruitful of consequences (to myself).'

"The sage said, 'Renouncing pride and desire and ire and joy and fear, wait upon thy very foes, humbling thyself and joining thy hands. Do thou serve Janaka the ruler of Mithila, always performing good and pure deeds. Firmly devoted to truth, the king of Videha will certainly give thee great wealth. Thou shalt then become the right arm of that king and obtain the trust of all persons. As a consequence of this, thou shalt then succeed in obtaining many allies possessed of courage and perseverance, pure in behaviour, and free from the seven principal faults. A person of restrained soul and having his senses under control, by adhering to his duties, succeeds in raising himself and gladdening others. Honoured by Janaka possessed of intelligence and prosperity, thou shalt certainly become the right arm of that ruler and enjoy the confidence of all. Having then mustered a large force and held consultations with good ministers, do thou cause disunion among thy foes and, setting them against one another, break them all like a person breaking a vilwa with a vilwa. Or, making peace with the foes of thy foe, destroy the latter's power. 1 Thou shalt then cause thy foe to be attached to such good things as are not easily attainable, to beautiful women and cloths, beds and seats and vehicles, all of very costly kinds, and houses, and birds and animals of diverse species, and juices and perfumes and fruits, so that thy foe may be ruined of himself. 2 If one's foe be thus managed, or if indifference is to be shown towards him, one that is desirous of acting according to good policy, should never suffer that foe to know it at all. Following the behaviour that is approved by the wise, do thou enjoy every kind of pleasure in the dominions of thy foe, and imitating the conduct of the dog, the deer, and the crow, behave, with apparent friendship, towards thy enemies. Cause them to undertake achievements that are mighty and difficult to accomplish. See also that they engage in hostilities with powerful enemies. Drawing their attention to pleasant gardens and costly beds and seats, do thou, by offering such objects of enjoyment, drain thy enemy's treasury. Advising thy enemy to perform sacrifices and make gifts, do thou gratify the Brahmanas. The latter, (having received those presents through thy hands), will do good to thee in return (by performing penances and Vedic rites), and devour thy enemy like wolves. Without doubt, a person of righteous deeds obtains a high end. By such deeds men succeed in earning regions of the most felicity in heaven. If the treasury of thy foes be exhausted (by either righteous or unrighteous deeds), every one of them, O prince of Kosala, may be reduced to subjection. The treasury is the root of

felicity in heaven and victory on earth. It is in consequence of their treasuries that the foes enjoy such happiness. The treasury, therefore, should by every means be drained. Do not applaud Exertion in the presence of thy foe but speak highly of Destiny. Without doubt, the man who relies too much on acts appertaining to the worship of the gods soon meets with destruction. Cause thy enemy to perform the great sacrifice called Viswajit and divest him by that means of all his possessions. Through this thy object will be fulfilled. Thou mayst then inform thy enemy of the fact that the best men in his kingdom are being oppressed (with exactions for refilling the exhausted treasury), and indicate some eminent ascetic conversant with the duties of Yoga (who will wean thy foe from all earthly possessions). The enemy will then desire to adopt renunciation and retire into the woods, solicitous of salvation. Thou shall then, with the aid of drugs prepared by boiling highly efficacious herbs and plants, and of artificial salts, destroy the elephants and steeds and men (of thy enemy's dominions). These and many other well-devised schemes are available, all connected with fraud. An intelligent person can thus destroy the population of a hostile kingdom with poison.'"

230:1 The Vilwa is the fruit of the Egle marmelos.

230:2 The sense seems to be that by causing thy foe to be attached to these things, the treasury of thy foe is likely to be exhausted. If this can be brought about, thy foe will soon be ruined.

12.107.1

राजपुत्र उवाच
न निकृत्या न दम्भेन ब्रह्मन्निच्छामि जीवितुम्
नाधर्मयुक्तानिच्छेयमर्थान्सुमहतोऽप्यहम्

12.107.2

पुरस्तादेव भगवन्मयैतदपवर्जितम्
येन मां नाभिशङ्केत यद्वा कृत्स्नं हितं भवेत्

12.107.3

आनृशंस्येन धर्मेण लोके ह्यस्मिञ्जिजीविषुः
नाहमेतदलं कर्तुं नैतन्मय्युपपद्यते

12.107.4

मुनिरुवाच
उपपन्नस्त्वमेतेन यथा क्षत्रिय भाषसे
प्रकृत्या ह्युपपन्नोऽसि बुद्ध्या चाद्भुतदर्शन

12.107.5

उभयोरेव वामर्थे यतिष्ये तव तस्य च
संश्लेषं वा करिष्यामि शाश्वतं ह्यनपायिनम्

12.107.6

त्वादृशं हि कुले जातमनृशंसं बहुश्रुतम्
अमात्यं को न कुर्वीत राज्यप्रणयकोविदम्

12.107.7

यस्त्वं प्रव्रजितो राज्याद्व्यसनं चोत्तमं गतः
आनृशंस्येन वृत्तेन क्षत्रियेच्छसि जीवितुम्

12.107.8

आगन्ता मद्गृहं तात वैदेहः सत्यसंगरः
यथाहं तं नियोक्ष्यामि तत्करिष्यत्यसंशयम्

12.107.9

भीष्म उवाच
तत आहूय वैदेहं मुनिर्वचनमब्रवीत्
अयं राजकुले जातो विदिताभ्यन्तरो मम

12.107.10

आदर्श इव शुद्धात्मा शारदश्चन्द्रमा इव
नास्मिन्पश्यामि वृजिनं सर्वतो मे परीक्षितः

12.107.11

तेन ते संधिरेवास्तु विश्वसास्मिन्यथा मयि
न राज्यमनमात्येन शक्यं शास्तुममित्रहन्

12.107.12

अमात्यः शूर एव स्याद्बुद्धिसंपन्न एव च
ताभ्यां चैव भयं राज्ञः पश्य राज्यस्य योजनम्
धर्मात्मनां क्वचिल्लोके नान्यास्ति गतिरीदृशी

12.107.13

कृतात्मा राजपुत्रोऽयं सतां मार्गमनुष्ठितः
सुसंगृहीतस्त्वेवैष त्वया धर्मपुरोगमः
संसेव्यमानः शत्रूंस्ते गृह्णीयान्महतो गणान्

12.107.14

यद्ययं प्रतियुध्येत्त्वां स्वकर्म क्षत्रियस्य तत्
जिगीषमाणस्त्वां युद्धे पितृपैतामहे पदे

12.107.15

त्वं चापि प्रतियुध्येथा विजिगीषुव्रते स्थितः
अयुद्ध्वैव नियोगान्मे वशे वैदेह ते स्थितः

12.107.16

स त्वं धर्ममवेक्षस्व त्यक्त्वाधर्ममसांप्रतम्
न हि कामान्न च द्रोहात्स्वधर्मं हातुमर्हसि

12.107.17

नैव नित्यं जयस्तात नैव नित्यं पराजयः
तस्माद्भोजयितव्यश्च भोक्तव्यश्च परो जनः

12.107.18

आत्मन्येव हि संदृश्यावुभौ जयपराजयौ
निःशेषकारिणां तात निःशेषकरणाद्भयम्

12.107.19

इत्युक्तः प्रत्युवाचेदं वचनं ब्राह्मणर्षभम्
अभिपूज्याभिसत्कृत्य पूजार्हमनुमान्य च

12.107.20

यथा ब्रूयान्महाप्राज्ञो यथा ब्रूयाद्बहुश्रुतः
श्रेयस्कामो यथा ब्रूयादुभयोर्यत्क्षमं भवेत्

12.107.21

तथा वचनमुक्तोऽस्मि करिष्यामि च तत्तथा
एतद्धि परमं श्रेयो न मेऽत्रास्ति विचारणा

12.107.22

ततः कौसल्यमाहूय वैदेहो वाक्यमब्रवीत्
धर्मतो नीतितश्चैव बलेन च जितो मया

12.107.23

सोऽहं त्वया त्वात्मगुणैर्जितः पार्थिवसत्तम
आत्मानमनवज्ञाय जितवद्वर्ततां भवान्

12.107.24

नावमन्ये च ते बुद्धिं नावमन्ये च पौरुषम्
नावमन्ये जयामीति जितवद्वर्ततां भवान्

12.107.25

यथावत्पूजितो राजन्गृहं गन्तासि मे गृहात्
ततः संपूज्य तौ विप्रं विश्वस्तौ जग्मतुर्गृहान्

12.107.26

वैदेहस्त्वथ कौसल्यं प्रवेश्य गृहमञ्जसा
पाद्यार्घ्यमधुपर्कैस्तं पूजार्हं प्रत्यपूजयत्

12.107.27

ददौ दुहितरं चास्मै रत्नानि विविधानि च
एष राज्ञां परो धर्मः सह्यौ जयपराजयौ

Translation — Kisari Mohan Ganguli

"The king said, 'I do not desire, O Brahmana, to support life by deceit or fraud. I do not desire wealth, however great, which is to be earned by unrighteous means. At the very outset of our present discourse I excepted these means. By the adoption of only such means as would not lead to censure, of such means as would benefit me in every respect, by practising only such acts as are not harmful in their consequences, I desire to live in this world.. I am incapable of adopting these ways that thou pointest out to me. Indeed, these instructions do not become thee.'

"The sage said, 'These words, O Kshatriya, that thou speakest indicate thee to be possessed of righteous feelings. Indeed, thou art righteous in disposition and understanding, O thou of great experience. I shall strive for the good of you both, viz., for thyself and him. 1 I shall cause a union, eternal and incapable of breach, to be brought about between thee and that king. Who is there that would not like to have a minister like thee that art born of noble race, that abstainest from all acts of unrighteousness and cruelty, that art possessed of great learning, and that art well versed in the art of government and of conciliating all persons? I say this because, O Kshatriya, though divested of kingdom and plunged into great misery, thou still desirest to live adopting a behaviour that is righteous. The ruler of the Videhas, firmly adhering to truth, will come to my abode soon. Without doubt, he will do what I will urge to do.'

"Bhishma continued, "The sage, after this, inviting the ruler of the Videhas, said these words unto him: 'This personage is of royal birth. I know his very heart. His soul is as pure as the surface of mirror or the disc of the autumnal moon. He has been examined by me in every way. I do not see any fault in him. Let there be friendship between him and thee. Do thou repose confidence on him as on myself. A king who is without a (competent) minister cannot govern his kingdom even for three days. The minister should be courageous as also possessed of great intelligence. By these two qualities one may conquer both the worlds. Behold, O king, these two qualities are necessary for ruling a kingdom. Righteous kings have no such refuge as a minister possessed of such attributes. The high-souled person is of royal descent. He walketh along, the path of the righteous. This one who always keeps righteousness in view has been a valuable acquisition. If treated by thee with honour, he will reduce all thy foes to subjection. If he engages in battle with thee, he will do what as a Kshatriya he should do. Indeed, if after the manner of his sires and grandsires he fights for conquering thee, it will be thy duty to fight him, observant as thou art of the Kshatriya duty of conquering antagonists. Without engaging in battle, however, do thou, at my command, employ him under thee from desire of benefiting thyself. Cast thy eyes on righteousness, giving up covetousness that is improper. It behoveth thee not to abandon the duties of thy order from lust or desire of battle. Victory O sire, is not certain. Defeat also is not certain. Remembering this, peace should be made with an enemy by giving him food and other articles of enjoyment. One may see victory and defeat in his own case. They that seek to exterminate a foe are sometimes exterminated themselves in course of their efforts.' Thus addressed, king Janaka, properly saluting and honouring that bull among Brahmanas who deserved every honour, replied unto him, saying, 'Thou art of great learning and great wisdom. That which thou hast said from desire of benefiting us, is certainly advantageous for both of us. Such a course of conduct is highly beneficial (to us). I have no hesitation in saying this. The ruler of Videha then, addressing the prince of Kosala, said these words: 'In observance of Kshatriya duties as also with aid of Policy, I have conquered the world. I have, however, O best of kings, been conquered by thee with thy good qualities. Without cherishing any sense of humiliation (if thou remainest by my side), live thou with me as a victor. 1 I honour thy intelligence, and I honour thy prowess. I do not disregard thee, saying that I have conquered thee. On the other hand, live thou with me as a victor. Honoured duly by me, O king, thou wilt go to my abode. Both the kings then worshipped that Brahmana, and trusting each other, proceeded to the capital of Mithila. The ruler of the Videhas, causing the prince of Kosala to enter his abode, honoured him, who deserved every honour, with offerings of water to wash his feet, honey and curds and the usual articles. King Janaka also bestowed upon his guest his own daughter and diverse kinds of gems and jewels. This

[paragraph continues] (the establishment of peace) is the high duty of kings; victory and defeat are both uncertain.'"

231:1 i.e., for the ruler of Videhas.

232:1 Jitavat is explained by Nilakantha as prapta jaya.

12.108.1

युधिष्ठिर उवाच
ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप
धर्मो वृत्तं च वृत्तिश्च वृत्त्युपायफलानि च

12.108.2

राज्ञां वृत्तं च कोशश्च कोशसंजननं महत्
अमात्यगुणवृद्धिश्च प्रकृतीनां च वर्धनम्

12.108.3

षाड्गुण्यगुणकल्पश्च सेनानीतिस्तथैव च
दुष्टस्य च परिज्ञानमदुष्टस्य च लक्षणम्

12.108.4

समहीनाधिकानां च यथावल्लक्षणोच्चयः
मध्यमस्य च तुष्ट्यर्थं यथा स्थेयं विवर्धता

12.108.5

क्षीणसंग्रहवृत्तिश्च यथावत्संप्रकीर्तिता
लघुनादेशरूपेण ग्रन्थयोगेन भारत

12.108.6

विजिगीषोस्तथावृत्तमुक्तं चैव तथैव ते
गणानां वृत्तिमिच्छामि श्रोतुं मतिमतां वर

12.108.7

यथा गणाः प्रवर्धन्ते न भिद्यन्ते च भारत
अरीन्हि विजिगीषन्ते सुहृदः प्राप्नुवन्ति च

12.108.8

भेदमूलो विनाशो हि गणानामुपलभ्यते
मन्त्रसंवरणं दुःखं बहूनामिति मे मतिः

12.108.9

एतदिच्छाम्यहं श्रोतुं निखिलेन परंतप
यथा च ते न भिद्येरंस्तच्च मे ब्रूहि पार्थिव

12.108.10

भीष्म उवाच
गणानां च कुलानां च राज्ञां च भरतर्षभ
वैरसंदीपनावेतौ लोभामर्षौ जनाधिप

12.108.11

लोभमेको हि वृणुते ततोऽमर्षमनन्तरम्
तौ क्षयव्ययसंयुक्तावन्योन्यजनिताश्रयौ

12.108.12

चारमन्त्रबलादानैः सामदानविभेदनैः
क्षयव्ययभयोपायैः कर्शयन्तीतरेतरम्

12.108.13

तत्र दानेन भिद्यन्ते गणाः संघातवृत्तयः
भिन्ना विमनसः सर्वे गच्छन्त्यरिवशं भयात्

12.108.14

भेदाद्गणा विनश्यन्ति भिन्नाः सूपजपाः परैः
तस्मात्संघातयोगेषु प्रयतेरन्गणाः सदा

12.108.15

अर्था ह्येवाधिगम्यन्ते संघातबलपौरुषात्
बाह्याश्च मैत्रीं कुर्वन्ति तेषु संघातवृत्तिषु

12.108.16

ज्ञानवृद्धान्प्रशंसन्तः शुश्रूषन्तः परस्परम्
विनिवृत्ताभिसंधानाः सुखमेधन्ति सर्वशः

12.108.17

धर्मिष्ठान्व्यवहारांश्च स्थापयन्तश्च शास्त्रतः
यथावत्संप्रवर्तन्तो विवर्धन्ते गणोत्तमाः

12.108.18

पुत्रान्भ्रातॄन्निगृह्णन्तो विनये च सदा रताः
विनीतांश्च प्रगृह्णन्तो विवर्धन्ते गणोत्तमाः

12.108.19

चारमन्त्रविधानेषु कोशसंनिचयेषु च
नित्ययुक्ता महाबाहो वर्धन्ते सर्वतो गणाः

12.108.20

प्राज्ञाञ्शूरान्महेष्वासान्कर्मसु स्थिरपौरुषान्
मानयन्तः सदा युक्ता विवर्धन्ते गणा नृप

12.108.21

द्रव्यवन्तश्च शूराश्च शस्त्रज्ञाः शास्त्रपारगाः
कृच्छ्रास्वापत्सु संमूढान्गणानुत्तारयन्ति ते

12.108.22

क्रोधो भेदो भयो दण्डः कर्शनं निग्रहो वधः
नयन्त्यरिवशं सद्यो गणान्भरतसत्तम

12.108.23

तस्मान्मानयितव्यास्ते गणमुख्याः प्रधानतः
लोकयात्रा समायत्ता भूयसी तेषु पार्थिव

12.108.24

मन्त्रगुप्तिः प्रधानेषु चारश्चामित्रकर्शन
न गणाः कृत्स्नशो मन्त्रं श्रोतुमर्हन्ति भारत

12.108.25

गणमुख्यैस्तु संभूय कार्यं गणहितं मिथः
पृथग्गणस्य भिन्नस्य विमतस्य ततोऽन्यथा
अर्थाः प्रत्यवसीदन्ति तथानर्था भवन्ति च

12.108.26

तेषामन्योन्यभिन्नानां स्वशक्तिमनुतिष्ठताम्
निग्रहः पण्डितैः कार्यः क्षिप्रमेव प्रधानतः

12.108.27

कुलेषु कलहा जाताः कुलवृद्धैरुपेक्षिताः
गोत्रस्य राजन्कुर्वन्ति गणसंभेदकारिकाम्

12.108.28

आभ्यन्तरं भयं रक्ष्यं सुरक्ष्यं बाह्यतो भयम्
अभ्यन्तराद्भयं जातं सद्यो मूलं निकृन्तति

12.108.29

अकस्मात्क्रोधलोभाद्वा मोहाद्वापि स्वभावजात्
अन्योन्यं नाभिभाषन्ते तत्पराभवलक्षणम्

12.108.30

जात्या च सदृशाः सर्वे कुलेन सदृशास्तथा
न तु शौर्येण बुद्ध्या वा रूपद्रव्येण वा पुनः

12.108.31

भेदाच्चैव प्रमादाच्च नाम्यन्ते रिपुभिर्गणाः
तस्मात्संघातमेवाहुर्गणानां शरणं महत्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Thou hast, O scorcher of foes, described the course of duties, the general conduct, the means of livelihood, with their results, of Brahmanas and Kshatriyas and Vaisyas and Sudras. Thou hast discoursed also on the duties of kings, the subject of their treasuries, the means of filling them, and the topic of conquest and victory. Thou hast spoken also of the characteristics of ministers, the measures, that lead to the advancement of the subjects, the characteristics of the sixfold limbs of a kingdom, the qualities of armies, the means of distinguishing the wicked, and the marks of those that are good, the attributes of those that are equal, those that are inferior, and those that are superior, the behaviour which a king desirous of advancement should adopt towards the masses, and the manner in which the weak should be protected and cherished. Thou hast discoursed on all these subjects, O Bharata, laying down instructions that are plain according to what has been inculcated hi sacred treatise. Thou hast spoken also of the behaviour that should be adopted by kings desirous of conquering their foes. I desire now, O foremost of intelligent men, to listen to the behaviour that one should observe towards the multitude of courageous men that assemble round a king! 1 I desire to hear how these may grow, how they may be attached to the king, O Bharata, how may they succeed in subjugating their foes and in acquiring friends. It seems to me that disunion alone can bring about their destruction. I think it is always difficult to keep counsels secret when many are concerned. I desire to hear all this in detail, O scorcher of foes! Tell me also, O king, the means by which they may be prevented from falling out with the king.'

"Bhishma said, 'Between the aristocracy on the one side and the kings on the other, avarice and wrath, O monarch, are the causes that produce enmity. 2 One of these parties (viz., the king,) yields to avarice. As a consequence, wrath takes possession of the other (the aristocracy). Each intent upon weakening and wasting the other, they both meet with destruction. By employing spies, contrivances of policy, and physical force, and adopting the arts of conciliation, gifts, and disunion and applying other methods for producing weakness, waste, and fear, the parties assail each other. The aristocracy of a kingdom, having the characteristics of a compact body, become dissociated from

the king if the latter seeks to take too much from them. Dissociated from the king, all of them become dissatisfied, and acting from fear, side with the enemies of their ruler. If again the aristocracy of a kingdom be disunited amongst themselves, they meet with destruction. Disunited, they fall an easy prey to foes. The nobles, therefore, should always act in concert. If they be united together, they may earn acquisitions of value by means of their strength and prowess. Indeed, when they are thus united, many outsiders seek their alliance. Men of knowledge applaud those nobles that art united with one another in bonds of love. If united in purpose, all of them can be happy. They can (by their example) establish righteous courses of conduct. By behaving properly, they advance in prosperity. By restraining their sons and brothers and teaching them their duties, and by behaving kindly towards all persons whose pride has been quelled by knowledge, 1 the aristocracy advance in prosperity. By always attending to the duties of setting spies and devising means of policy, as also to the matter of filling their treasuries, the aristocracy, O thou of mighty arms, advance in prosperity. By showing proper reverence for them that are possessed of wisdom and courage and perseverance and that display steady prowess in all kinds of work, the aristocracy advance in prosperity. Possessed of wealth and resources, of knowledge of the scriptures and all arts and sciences, the aristocracy rescue the ignorant masses from every kind of distress and danger. Wrath (on the of part the king), rupture, 2 terror, chastisement, persecution, oppression, and executions, O chief of the Bharatas, speedily cause the aristocracy to fall away from the king and side with the king's enemies. They, therefore, that are the leaders of the aristocracy should be honoured by the king. The affairs of the kingdom, O king, depend to a great extent upon them. Consultations should be held with only those that are the leaders of the aristocracy, and secret agents should be placed, O crusher of foes, with them only. The king should not, O Bharata, consult with every member of the aristocracy. The king, acting in concert with the leaders, should do what is for the good of the whole order. When, however, the aristocracy becomes separated and disunited and destitute of leaders, other courses of action should be followed. If the members of the aristocracy quarrel with one another and act, each according to his own resources, without combination, their prosperity dwindles away and diverse kinds of evil occur. Those amongst them that are possessed of learning and wisdom should tread down a dispute as soon as it happens. Indeed, if the seniors of a race look on with indifference, quarrels break out amongst the members. Such quarrels bring about the destruction of a race and produce disunion among the (entire order of the) nobles. Protect thyself, O king, from all fears that arise from within. Fears, however, that arise from outside are of little consequence. The first kind of fear, O king, may cut thy roots in a single day. Persons that are equal to one another in family and blood, influenced by wrath or folly or covetousness arising from their very

natures, cease to speak with one another. This is an indication of defeat. It is not by courage, nor by intelligence, nor by beauty, nor by wealth, that enemies succeed in destroying the aristocracy. It is only by disunion and gifts that it can be reduced to subjugation. For this reason, combination has been said to be the great refuge of the aristocracy.'" 1

233:1 The word is Gana. it literally means an assemblage. There can be no doubt that throughout this lesson the word has been employed to denote the aristocracy of wealth and blood that surround a throne.

233:2 If the king, moved by avarice, taxes them heavily, the aristocracy resent it and seek to pull down the king.

234:1 i.e., learned men of humility.

234:2 Probably, with the king.

235:1 The Burdwan Pundits make a mess of the last two verses. In 31, there is an incorrect reading in the Bengal texts. It is Pradhanaccha for pradanaccha. The Burdwan version repeats the error. K.P. Singha, of course, avoids it, but his version is rather incomplete.

12.109.1

युधिष्ठिर उवाच
महानयं धर्मपथो बहुशाखश्च भारत
किं स्विदेवेह धर्माणामनुष्ठेयतमं मतम्

12.109.2

किं कार्यं सर्वधर्माणां गरीयो भवतो मतम्
यथायं पुरुषो धर्ममिह च प्रेत्य चाप्नुयात्

12.109.3

भीष्म उवाच
मातापित्रोर्गुरूणां च पूजा बहुमता मम
अत्र युक्तो नरो लोकान्यशश्च महदश्नुते

12.109.4

यदेते ह्यभिजानीयुः कर्म तात सुपूजिताः
धर्म्यं धर्मविरुद्धं वा तत्कर्तव्यं युधिष्ठिर

12.109.5

न तैरनभ्यनुज्ञातो धर्ममन्यं प्रकल्पयेत्
यमेतेऽभ्यनुजानीयुः स धर्म इति निश्चयः

12.109.6

एत एव त्रयो लोका एत एवाश्रमास्त्रयः
एत एव त्रयो वेदा एत एव त्रयोऽग्नयः

12.109.7

पिता ह्यग्निर्गार्हपत्यो माताग्निर्दक्षिणः स्मृतः
गुरुराहवनीयस्तु साग्नित्रेता गरीयसी

12.109.8

त्रिष्वप्रमाद्यन्नेतेषु त्रीँल्लोकानवजेष्यसि
पितृवृत्त्या त्विमं लोकं मातृवृत्त्या तथापरम्
ब्रह्मलोकं गुरोर्वृत्त्या नित्यमेव चरिष्यसि

12.109.9

सम्यगेतेषु वर्तस्व त्रिषु लोकेषु भारत
यशः प्राप्स्यसि भद्रं ते धर्मं च सुमहाफलम्

12.109.10

नैतानतिशयेज्जातु नात्यश्नीयान्न दूषयेत्
नित्यं परिचरेच्चैव तद्वै सुकृतमुत्तमम्
कीर्तिं पुण्यं यशो लोकान्प्राप्स्यसे च जनाधिप

12.109.11

सर्वे तस्यादृता लोका यस्यैते त्रय आदृताः
अनादृतास्तु यस्यैते सर्वास्तस्याफलाः क्रियाः

12.109.12

नैवायं न परो लोकस्तस्य चैव परंतप
अमानिता नित्यमेव यस्यैते गुरवस्त्रयः

12.109.13

न चास्मिन्न परे लोके यशस्तस्य प्रकाशते
न चान्यदपि कल्याणं पारत्रं समुदाहृतम्

12.109.14

तेभ्य एव तु तत्सर्वं कृत्यया विसृजाम्यहम्
तदासीन्मे शतगुणं सहस्रगुणमेव च
तस्मान्मे संप्रकाशन्ते त्रयो लोका युधिष्ठिर

12.109.15

दशैव तु सदाचार्यः श्रोत्रियानतिरिच्यते
दशाचार्यानुपाध्याय उपाध्यायान्पिता दश

12.109.16

पितॄन्दश तु मातैका सर्वां वा पृथिवीमपि
गुरुत्वेनाभिभवति नास्ति मातृसमो गुरुः
गुरुर्गरीयान्पितृतो मातृतश्चेति मे मतिः

12.109.17

उभौ हि मातापितरौ जन्मनि व्युपयुज्यतः
शरीरमेतौ सृजतः पिता माता च भारत
आचार्यशिष्टा या जातिः सा दिव्या साजरामरा

12.109.18

अवध्या हि सदा माता पिता चाप्यपकारिणौ
न संदुष्यति तत्कृत्वा न च ते दूषयन्ति तम्
धर्माय यतमानानां विदुर्देवाः सहर्षिभिः

12.109.19

य आवृणोत्यवितथेन कर्णा;वृतं ब्रुवन्नमृतं संप्रयच्छन्
तं वै मन्ये पितरं मातरं च; तस्मै न द्रुह्येत्कृतमस्य जानन्

12.109.20

विद्यां श्रुत्वा ये गुरुं नाद्रियन्ते; प्रत्यासन्नं मनसा कर्मणा वा
यथैव ते गुरुभिर्भावनीया;स्तथा तेषां गुरवोऽप्यर्चनीयाः

12.109.21

तस्मात्पूजयितव्याश्च संविभज्याश्च यत्नतः
गुरवोऽर्चयितव्याश्च पुराणं धर्ममिच्छता

12.109.22

येन प्रीताश्च पितरस्तेन प्रीतः पितामहः
प्रीणाति मातरं येन पृथिवी तेन पूजिता

12.109.23

येन प्रीणात्युपाध्यायं तेन स्याद्ब्रह्म पूजितम्
मातृतः पितृतश्चैव तस्मात्पूज्यतमो गुरुः
ऋषयश्च हि देवाश्च प्रीयन्ते पितृभिः सह

12.109.24

न केनचन वृत्तेन ह्यवज्ञेयो गुरुर्भवेत्
न च माता न च पिता तादृशो यादृशो गुरुः

12.109.25

न तेऽवमानमर्हन्ति न च ते दूषयन्ति तम्
गुरूणामेव सत्कारं विदुर्देवाः सहर्षिभिः

12.109.26

उपाध्यायं पितरं मातरं च; येऽभिद्रुह्यन्ति मनसा कर्मणा वा
तेषां पापं भ्रूणहत्याविशिष्टं; तस्मान्नान्यः पापकृदस्ति लोके

12.109.27

मित्रद्रुहः कृतघ्नस्य स्त्रीघ्नस्य पिशुनस्य च
चतुर्णां वयमेतेषां निष्कृतिं नानुशुश्रुमः

12.109.28

एतत्सर्वमतिदेशेन सृष्टं; यत्कर्तव्यं पुरुषेणेह लोके
एतच्छ्रेयो नान्यदस्माद्विशिष्टं; सर्वान्धर्माननुसृत्यैतदुक्तम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'The path of duty is long. It has also, O Bharata, many branches. What, however, according to thee, are those duties that most deserve to be practised? What acts, according to thee, are the most important among all duties, by the practice of which I may earn the highest merit both here and hereafter?'

"Bhishma said, 'The worship of mother, father, and preceptor is most important according to me. The man who attends to that duty here, succeeds in acquiring great fame and many regions of felicity. Worshipped with respect by thee, whatever they will command thee, be it consistent with righteousness or in consistent with it, should be done unhesitatingly, O Yudhishthira! One should never do what they forbid. Without doubt, that which they command should always be done. 2 They are the three worlds. They are the three modes of life. They are the three Vedas. They are the three sacred fires. The father is said to be the Garhapatya fire; the mother, the Dakshina fire, and the preceptor is that fire upon which libations are poured. These three fires are, of course, the most eminent. If thou attendest with heedfulness to these three fires, thou wilt succeed in conquering the three worlds. By serving the father with regularity, one may cross this world. By serving the mother in the same way, one may attain to regions of felicity in the next. By serving the preceptor with regularity one may obtain the region of Brahma. Behave properly towards these three, O Bharata, thou shalt then obtain great fame in the three worlds, and blessed be thou, great will be thy merit and reward. Never transgress them in any act. Never eat before they eat, nor eat anything that is better than what thy eat. Never impute any fault to them. One should always serve them with humility. That is an act of high merit. By acting in that way, O best of kings, thou mayst obtain fame, merit, honour, and regions of felicity hereafter. He who honours these three is honoured in all the worlds. He, on the other hand, who disregards these three, falls to obtain any merit from any of his acts. Such a man, O scorcher of foes, acquires merit neither in this world nor in the

next. He who always disregards these three seniors never obtains fame either here or hereafter. Such a man never earns any good in the next world. All that I have given away in honour of those three has become a hundredfold or a thousandfold of its actual measure. It is in consequence of that merit that even now, O Yudhishthira, the three worlds are clearly before my eyes. One Acharya is superior to ten Brahmanas learned in the Vedas. One Upadhyaya is again superior to ten Acharyas. The father, again, is superior to ten Upadhyayas. The mother again, is superior to ten fathers, or perhaps, the whole world, in importance. There is no one that deserves such reverence as the mother. In my opinion, however, the preceptor is worthy of greater reverence than the father or even the mother. The father and the mother are authors of one's being. The father and the mother, O Bharata, only create the body. The life, on the other hand, that one obtains from one's preceptor, is heavenly. That life is subject to no decay and is immortal. The father and the mother, however much they may offend, should never be slain. By not punishing a father and a mother, (even if they deserve punishment), one does not incur sin. Indeed, such reverend persons, by enjoying impunity, do not stain the king. The gods and the Rishis do not withhold their favours from such persons as strive to cherish even their sinful fathers with reverence. He who favours a person by imparting to him true instruction, by communicating the Vedas, and giving knowledge which is immortal, should be regarded as both a father and a mother. The disciple, in grateful recognition of what the instructor has done, should never do anything that would injure the latter. They that do not reverence their preceptors after receiving instruction from them by obeying them dutifully in thought and deed, incur the sin of killing a foetus. There is no sinner in this world like them. 1 Preceptors always show great affection for their disciples. The latter should, therefore, show their preceptors commensurate reverence. He, therefore, that wishes to earn that high merit which has existed from ancient days, should worship and adore his preceptors and cheerfully share with them every object of enjoyment. With him who pleases his father is pleased Prajapati himself. He who pleases his mother gratifies the earth herself. He who pleases his preceptor gratifies Brahma by his act. For this reason, the preceptor is worthy of greater reverence than either the father or the mother. If preceptors are worshipped, the very Rishis, and the gods, together with the Pitris, are all pleased. Therefore, the preceptor is worthy of the highest reverence. The preceptor should never be disregarded in any manner by the disciple. Neither the mother nor the father deserves such regard as the preceptor. The father, the mother, and the preceptor, should never be insulted. No act of theirs should be found fault with. The gods and the great Rishis are pleased with him that behaves with reverence towards his preceptors. They that injure in thought and deed their preceptors, or fathers, or mothers, incur the sin of killing a foetus. There is no sinner in the world equal to them. That son of the sire's loins and the mother's womb,

who, being brought up by them and when he comes to age, does not support them in his turn, incurs the sin of killing a foetus. There is no sinner in the world like unto him. We have never heard that these four, viz., he who injures a friend, he who is ungrateful, he who slays a woman, and he who slays a preceptor, ever succeed in cleansing themselves. I have now told thee generally all that a person should do in this world. Besides those duties that I have indicated, there is nothing productive of greater felicity. Thinking of all duties, I have told thee their essence.'"

235:2 Literally, "One should not follow that course of duty which they do not indicate. That again is duty which they command. This is settled."

236:1 Pratyasannah is explained by Nilakantha in a different way. I think, his interpretation is far-fetched.

12.110.1

युधिष्ठिर उवाच
कथं धर्मे स्थातुमिच्छन्नरो वर्तेत भारत
विद्वञ्जिज्ञासमानाय प्रब्रूहि भरतर्षभ

12.110.2

सत्यं चैवानृतं चोभे लोकानावृत्य तिष्ठतः
तयोः किमाचरेद्राजन्पुरुषो धर्मनिश्चितः

12.110.3

किं स्वित्सत्यं किमनृतं किं स्विद्धर्म्यं सनातनम्
कस्मिन्काले वदेत्सत्यं कस्मिन्कालेऽनृतं वदेत्

12.110.4

भीष्म उवाच
सत्यस्य वचनं साधु न सत्याद्विद्यते परम्
यद्भूलोके सुदुर्ज्ञातं तत्ते वक्ष्यामि भारत

12.110.5

भवेत्सत्यं न वक्तव्यं वक्तव्यमनृतं भवेत्
यत्रानृतं भवेत्सत्यं सत्यं वाप्यनृतं भवेत्

12.110.6

तादृशे मुह्यते बालो यत्र सत्यमनिष्ठितम्
सत्यानृते विनिश्चित्य ततो भवति धर्मवित्

12.110.7

अप्यनार्योऽकृतप्रज्ञः पुरुषोऽपि सुदारुणः
सुमहत्प्राप्नुयात्पुण्यं बलाकोऽन्धवधादिव

12.110.8

किमाश्चर्यं च यन्मूढो धर्मकामोऽप्यधर्मवित्
सुमहत्प्राप्नुयात्पापं गङ्गायामिव कौशिकः

12.110.9

तादृशोऽयमनुप्रश्नो यत्र धर्मः सुदुर्वचः
दुष्करः प्रतिसंख्यातुं तर्केणात्र व्यवस्यति

12.110.10

प्रभावार्थाय भूतानां धर्मप्रवचनं कृतम्
यत्स्यादहिंसासंयुक्तं स धर्म इति निश्चयः

12.110.11

धारणाद्धर्म इत्याहुर्धर्मेण विधृताः प्रजाः
यत्स्याद्धारणसंयुक्तं स धर्म इति निश्चयः

12.110.12

श्रुतिधर्म इति ह्येके नेत्याहुरपरे जनाः
न तु तत्प्रत्यसूयामो न हि सर्वं विधीयते

12.110.13

येऽन्यायेन जिहीर्षन्तो धनमिच्छन्ति कर्हिचित्
तेभ्यस्तन्न तदाख्येयं स धर्म इति निश्चयः

12.110.14

अकूजनेन चेन्मोक्षो नात्र कूजेत्कथंचन
अवश्यं कूजितव्यं वा शङ्केरन्वाप्यकूजनात्

12.110.15

श्रेयस्तत्रानृतं वक्तुं सत्यादिति विचारितम्
यः पापैः सह संबन्धान्मुच्यते शपथादिति

12.110.16

न च तेभ्यो धनं देयं शक्ये सति कथंचन
पापेभ्यो हि धनं दत्तं दातारमपि पीडयेत्

12.110.17

स्वशरीरोपरोधेन वरमादातुमिच्छतः
सत्यसंप्रतिपत्त्यर्थं ये ब्रूयुः साक्षिणः क्वचित्
अनुक्त्वा तत्र तद्वाच्यं सर्वे तेऽनृतवादिनः

12.110.18

प्राणात्यये विवाहे च वक्तव्यमनृतं भवेत्
अर्थस्य रक्षणार्थाय परेषां धर्मकारणात्
परेषां धर्ममाकाङ्क्षन्नीचः स्याद्धर्मभिक्षुकः

12.110.19

प्रतिश्रुत्य तु दातव्यं श्वःकार्यस्तु बलात्कृतः
यः कश्चिद्धर्मसमयात्प्रच्युतोऽधर्ममास्थितः

12.110.20

शठः स्वधर्ममुत्सृज्य तमिच्छेदुपजीवितुम्
सर्वोपायैर्निहन्तव्यः पापो निकृतिजीवनः

12.110.21

धनमित्येव पापानां सर्वेषामिह निश्चयः
येऽविषह्या ह्यसंभोज्या निकृत्या पतनं गताः

12.110.22

च्युता देवमनुष्येभ्यो यथा प्रेतास्तथैव ते
धनादानाद्दुःखतरं जीविताद्विप्रयोजनम्

12.110.23

अयं वो रोचतां धर्म इति वाच्यः प्रयत्नतः
न कश्चिदस्ति पापानां धर्म इत्येष निश्चयः

12.110.24

तथागतं च यो हन्यान्नासौ पापेन लिप्यते
स्वकर्मणा हतं हन्ति हत एव स हन्यते
तेषु यः समयं कश्चित्कुर्वीत हतबुद्धिषु

12.110.25

यथा काकश्च गृध्रश्च तथैवोपधिजीविनः
ऊर्ध्वं देहविमोक्षान्ते भवन्त्येतासु योनिषु

12.110.26

यस्मिन्यथा वर्तते यो मनुष्य;स्तस्मिंस्तथा वर्तितव्यं स धर्मः
मायाचारो मायया वर्तितव्यः; साध्वाचारः साधुना प्रत्युदेयः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'How, O Bharata, should a person act who desires to adhere to virtue? O bull of Bharata's race, possessed as thou art of learning, tell me this, questioned by me. Truth and falsehood exist, covering all the worlds. Which of these two, O king, should a person adopt that is firm in virtue? What again is truth? What is falsehood? What, again, is eternal virtue? On what occasions should a person tell the truth, and on what occasions should he tell an untruth?'

"Bhishma said, 'To tell the truth is consistent with righteousness. There is nothing higher than truth. I shall now, O Bharata, say unto thee that which is not generally known to men. There where falsehood would assume the aspect of truth, truth should not be said. There, again, where truth would assume the aspect of falsehood, even falsehood should be said. That ignorant person incurs sin who says truth which is dissociated from righteousness. That person is said to be conversant with duties who can distinguish truth from falsehood. 1 Even a person that is disrespectable, that is of uncleansed soul, and that is very cruel, may succeed in earning great merit as the hunter Valaka by slaying the blind beast (that threatened to destroy all creatures). 2 How extraordinary it is that a person of foolish understanding, though desirous of acquiring merit (by austere penances) still committed a sinful act! 3 An owl again, on the banks of the Ganges, (by doing an unrighteous deed) obtained great merit. 4 The question thou hast asked me is a difficult one, since it is

difficult to say what righteousness is. It is not easy to indicate it. No one in discoursing upon righteousness, can indicate it accurately. Righteousness was declared (by Brahman) for the advancement and growth of all creatures. Therefore, that which leads to advancement and growth is righteousness. Righteousness was declared for restraining creatures from injuring one another. Therefore, that is Righteousness which prevents injury to creatures. Righteousness (Dharma) is so called because it upholds all creatures. In fact, all creatures are upheld by righteousness. Therefore, that is righteousness which is capable of upholding all creatures. Some say that righteousness consists in what has been inculcated in the Srutis. Others do not agree to this. I would not censure them that say so. Everything, again, has not been laid down in the Srutis. 1 Sometimes men (robbers), desirous of obtaining the wealth of some one, make enquiries (for facilitating the act of plunder). One should never answer such enquiries. That is a settled duty. If by maintaining silence, one succeeds in escaping, one should remain silent. If, on the other hand, one's silence at a time when one must speak rouses suspicion, it would be better on such an occasion to say what is untrue than what is true. This is a settled conclusion. If one can escape from sinful men by even a (false) oath, one may take it without incurring sin. One should not, even if one be able, giveaway his wealth to sinful men. Wealth given to sinful men afflicts even the giver. If a creditor desires to make his debtor pay off the loan by rendering bodily service, the witnesses would all be liars, if, summoned by the creditor for establishing the truth of the contract, they did not say what should be said. When life is at risk, or on occasion of marriage, one may say an untruth. One that seeks for virtue, does not commit a sin by saying an untruth, if that untruth be said to save the wealth and prosperity of others or for the religious purposes. Having promised to pay, one becomes bound to fulfil his promise. Upon failure, let the self-appropriator be forcibly enslaved. If a person without fulfilling a righteous engagement acts with impropriety, he should certainly be afflicted with the rod of chastisement for having adopted such behaviour. 2 A deceitful person, falling away from all duties and abandoning those of his own order, always wishes to betake himself to the practices of Asuras for supporting life. Such a sinful wretch living by deceit should be slain by every means. Such sinful men think that there is nothing in this world higher than wealth. Such men should never be tolerated. No one should eat with them. They should be regarded to have fallen down in consequence of their sins. Indeed, fallen away from the condition of humanity and shut out from the grace of the gods, they are even like evil genii. Without sacrifices and without penances as they are, forbear from their companionship. If their wealth be

lost, they commit even suicide which is exceedingly pitiable. Among those sinful men there is no one to whom thou canst say, 'This is thy duty. Let thy heart turn to it.' Their settled convictions are that there is nothing in this world that is equal to wealth. The person that would slay such a creature would incur no sin. He who kills him kills one that has been already killed by his own acts. If slain, it is the dead that is slain. He who vows to destroy those persons of lost senses should keep his vows. 1 Such sinners are, like the crow and the vulture, dependent on deceit for their living. After the dissolution of their (human) bodies, they take rebirth as crows and vultures. One should, in any matter, behave towards another as that other behaves in that matter. He who practises deceit should be resisted with deceit while one that is honest should be treated with honesty.'"

237:1 i.e., who knows when truth becomes as harmful as untruth, and untruth becomes as righteous as truth.

237:2 Vide ante, Karna Parva.

237:3 Alludes to ante, Karna Parva. The Rishi, by pointing out the place where certain innocent persons had concealed themselves while flying from a company of robbers, incurred the sin of murder.

237:4 The allusion is to the story of an owl going to heaven for having, with his beaks, broken a thousand eggs laid by a she-serpent of deadly poison. The Burdwan Pundits have made nonsense of the first line of verse 8. There is no connection between the first and the second lines of this verse. K.P. Singha has rendered it correctly.

238:1 This refers to the well-known definition of Dharma ascribed to Vasishtha, viz., "That which is laid down in the Srutis and Smritis is Dharma." The defect of this definition is that the Srutis and the Smritis do not include every duty. Hence Vasishtha was obliged to add that where these are silent, the examples and practices of the good ought to be the guides of men, etc.

238:2 The Burdwan translator has made a mess of verse 21. K.P. Singha quietly leaves it out. The act is, Swakaryastu is Swakariastu, meaning 'let the appropriator be.'

239:1 The construction is elliptical. Yah samayam chikrashet tat kurvit.

12.111.1

युधिष्ठिर उवाच
क्लिश्यमानेषु भूतेषु तैस्तैर्भावैस्ततस्ततः
दुर्गाण्यतितरेद्येन तन्मे ब्रूहि पितामह

12.111.2

भीष्म उवाच
आश्रमेषु यथोक्तेषु यथोक्तं ये द्विजातयः
वर्तन्ते संयतात्मानो दुर्गाण्यतितरन्ति ते

12.111.3

ये दम्भान्न जपन्ति स्म येषां वृत्तिश्च संवृता
विषयांश्च निगृह्णन्ति दुर्गाण्यतितरन्ति ते

12.111.4

वासयन्त्यतिथीन्नित्यं नित्यं ये चानसूयकाः
नित्यं स्वाध्यायशीलाश्च दुर्गाण्यतितरन्ति ते

12.111.5

मातापित्रोश्च ये वृत्तिं वर्तन्ते धर्मकोविदाः
वर्जयन्ति दिवास्वप्नं दुर्गाण्यतितरन्ति ते

12.111.6

स्वेषु दारेषु वर्तन्ते न्यायवृत्तेष्वृतावृतौ
अग्निहोत्रपराः सन्तो दुर्गाण्यतितरन्ति ते

12.111.7

ये न लोभान्नयन्त्यर्थान्राजानो रजसावृताः
विषयान्परिरक्षन्तो दुर्गाण्यतितरन्ति ते

12.111.8

आहवेषु च ये शूरास्त्यक्त्वा मरणजं भयम्
धर्मेण जयमिच्छन्तो दुर्गाण्यतितरन्ति ते

12.111.9

ये पापानि न कुर्वन्ति कर्मणा मनसा गिरा
निक्षिप्तदण्डा भूतेषु दुर्गाण्यतितरन्ति ते

12.111.10

ये वदन्तीह सत्यानि प्राणत्यागेऽप्युपस्थिते
प्रमाणभूता भूतानां दुर्गाण्यतितरन्ति ते

12.111.11

अनध्यायेषु ये विप्राः स्वाध्यायं नैव कुर्वते
तपोनित्याः सुतपसो दुर्गाण्यतितरन्ति ते

12.111.12

कर्माण्यकुहकार्थानि येषां वाचश्च सूनृताः
येषामर्थाश्च साध्वर्था दुर्गाण्यतितरन्ति ते

12.111.13

ये तपश्च तपस्यन्ति कौमारब्रह्मचारिणः
विद्यावेदव्रतस्नाता दुर्गाण्यतितरन्ति ते

12.111.14

ये च संशान्तरजसः संशान्ततमसश्च ये
सत्ये स्थिता महात्मानो दुर्गाण्यतितरन्ति ते

12.111.15

येषां न कश्चित्त्रसति त्रसन्ति न च कस्यचित्
येषामात्मसमो लोको दुर्गाण्यतितरन्ति ते

12.111.16

परश्रिया न तप्यन्ते ये सन्तः पुरुषर्षभाः
ग्राम्यादन्नान्निवृत्ताश्च दुर्गाण्यतितरन्ति ते

12.111.17

सर्वान्देवान्नमस्यन्ति सर्वान्धर्मांश्च शृण्वते
ये श्रद्दधाना दान्ताश्च दुर्गाण्यतितरन्ति ते

12.111.18

ये न मानितमिच्छन्ति मानयन्ति च ये परम्
मान्यमाना न मन्यन्ते दुर्गाण्यतितरन्ति ते

12.111.19

ये श्राद्धानि च कुर्वन्ति तिथ्यां तिथ्यां प्रजार्थिनः
सुविशुद्धेन मनसा दुर्गाण्यतितरन्ति ते

12.111.20

ये क्रोधं नैव कुर्वन्ति क्रुद्धान्संशमयन्ति च
न च कुप्यन्ति भृत्येभ्यो दुर्गाण्यतितरन्ति ते

12.111.21

मधु मांसं च ये नित्यं वर्जयन्तीह मानवाः
जन्मप्रभृति मद्यं च दुर्गाण्यतितरन्ति ते

12.111.22

यात्रार्थं भोजनं येषां संतानार्थं च मैथुनम्
वाक्सत्यवचनार्थाय दुर्गाण्यतितरन्ति ते

12.111.23

ईश्वरं सर्वभूतानां जगतः प्रभवाप्ययम्
भक्ता नारायणं ये च दुर्गाण्यतितरन्ति ते

12.111.24

य एष रक्तपद्माक्षः पीतवासा महाभुजः
सुहृद्भ्राता च मित्रं च संबन्धी च तवाच्युतः

12.111.25

य इमान्सकलाँल्लोकांश्चर्मवत्परिवेष्टयेत्
इच्छन्प्रभुरचिन्त्यात्मा गोविन्दः पुरुषोत्तमः

12.111.26

स्थितः प्रियहिते जिष्णोः स एष पुरुषर्षभ
राजंस्तव च दुर्धर्षो वैकुण्ठः पुरुषोत्तमः

12.111.27

य एनं संश्रयन्तीह भक्त्या नारायणं हरिम्
ते तरन्तीह दुर्गाणि न मेऽत्रास्ति विचारणा

12.111.28

दुर्गातितरणं ये च पठन्ति श्रावयन्ति च
पाठयन्ति च विप्रेभ्यो दुर्गाण्यतितरन्ति ते

12.111.29

इति कृत्यसमुद्देशः कीर्तितस्ते मयानघ
संतरेद्येन दुर्गाणि परत्रेह च मानवः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Creatures are seen to be afflicted by diverse means and almost continually. Tell me, O grandsire, in what way can one overcome all those difficulties.'

"Bhishma said, 'Those members of the regenerate class that duly practise, with restrained souls, the duties that have been laid down in the scriptures for the several modes of life, succeed in overcoming all these difficulties. They that never practise deceit, they whose behaviour is restrained by salutary restrictions, and they that control all worldly desires, succeed in overcoming all difficulties. They that do not speak when, addressed in evil language, they that do not injure others when themselves injured, they that give but do not take, succeed in overcoming all difficulties. They that always give hospitable shelter to guests, they that do not indulge in malice, they that are constantly engaged in the study of the Vedas, succeed in overcoming all difficulties. Those persons who, being conversant with duties, adopt that behaviour towards parents which they should, they that abstain from sleeping during the day, succeed in overcoming all difficulties. They that do not commit any kind of sin in thought, word, and deed, they that never injure any creature, succeed in overcoming all difficulties. Those kings that do not, under the influence of passion and covetousness, levy oppressive taxes, and those that protect their own dominions, succeed in overcoming all difficulties. They that go to their own wedded wives in season without seeking the companionship of other women, they that are honest and attentive to their Agni-hotras, succeed in overcoming all difficulties. They that are possessed of courage and that, casting away all fear of death, engage in battle, desirous of victory by fair means, succeed in overcoming all difficulties. They that always speak truth

in this world even when life is at stake, and that are exemplars for all creatures to imitate succeed in overcoming all difficulties. They whose acts never deceive, whose words are always agreeable, and whose wealth is always well spent, succeed in, overcoming all difficulties. Those Brahmanas that never study the Vedas at hours not intended for study, and that practise penances with devotion, succeed in overcoming all difficulties. Those Brahmanas that betake themselves to a life of celibacy and Brahmacharya, that perform penances, and that are cleansed by learning, Vedic knowledge, and proper vows, succeed in overcoming all difficulties. They that have checked all the qualities that appertain to Passion and Darkness, that are possessed of high souls, and that practise the qualities that are called Good, succeed in overcoming all difficulties. They of whom no creature stands in fear and those that do not fear any creature themselves, they that look upon all creatures as their own selves, succeed in overcoming all difficulties. Those bulls among men that are good, that are never inspired with grief at the sight of other people's prosperity, and that abstain from all kinds of ignoble behaviour, succeed in overcoming all difficulties. They that bow to all the gods, that listen to the doctrines of all creeds, that have faith, and that are endued with tranquil souls, succeed in overcoming all difficulties. They that do not desire honour for themselves, that give honours unto others, that bow down unto those that deserve their worship, succeed in overcoming all difficulties. They that perform Sraddhas on the proper lunar days, with pure minds, from desire of offspring, succeed in overcoming all difficulties. They that restrain their own wrath and pacify the wrath of others, and that never get angry with any creature, succeed in overcoming all difficulties. They that abstain, from their birth, from honey and meat and intoxicating drinks, succeed in overcoming all difficulties. They that eat for only supporting life, that seek the companionship of women for the sake only of offspring and that open their lips for only speaking what is true, succeed in overcoming all difficulties. They that worship with devotion the god Narayana, that Supreme Lord of all creatures, that origin and destruction of the universe, succeed in overcoming all difficulties. This Krishna here, of eyes red as the lotus, clad in yellow robes, endued with mighty arms,--this Krishna who is our well-wisher, brother, friend, and relative,--is Narayana of unfading glory. He covers all the worlds like a leathern case, at his own pleasure. He is the puissant Lord, of inconceivable soul. He is Govinda, the foremost of all beings. This Krishna who is ever engaged in doing what is agreeable and beneficial to Jishnu, as also to thee, O king, is that foremost of all beings, that irresistible one, that abode of eternal felicity. They that with devotion seek the refuge of this Narayana, called also Hari, succeed in overcoming all difficulties. They that read these verses about the overcoming of difficulties, that recite them to others, and that speak of them unto Brahmanas, succeed in overcoming all difficulties. I have now, O sinless one, told thee all those acts by which men may overcome all difficulties both here and hereafter.'"

12.112.1

युधिष्ठिर उवाच
असौम्याः सौम्यरूपेण सौम्याश्चासौम्यदर्शिनः
ईदृशान्पुरुषांस्तात कथं विद्यामहे वयम्

12.112.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
व्याघ्रगोमायुसंवादं तं निबोध युधिष्ठिर

12.112.3

पुरिकायां पुरि पुरा श्रीमत्यां पौरिको नृपः
परहिंसारुचिः क्रूरो बभूव पुरुषाधमः

12.112.4

स त्वायुषि परिक्षीणे जगामानीप्सितां गतिम्
गोमायुत्वं च संप्राप्तो दूषितः पूर्वकर्मणा

12.112.5

संस्मृत्य पूर्वजातिं स निर्वेदं परमं गतः
न भक्षयति मांसानि परैरुपहृतान्यपि

12.112.6

अहिंस्रः सर्वभूतेषु सत्यवाक्सुदृढव्रतः
चकार च यथाकाममाहारं पतितैः फलैः

12.112.7

श्मशाने तस्य चावासो गोमायोः संमतोऽभवत्
जन्मभूम्यनुरोधाच्च नान्यद्वासमरोचयत्

12.112.8

तस्य शौचममृष्यन्तः सर्वे ते सहजातयः
चालयन्ति स्म तां बुद्धिं वचनैः प्रश्रयोत्तरैः

12.112.9

वसन्पितृवने रौद्रे शौचं लप्सितुमिच्छसि
इयं विप्रतिपत्तिस्ते यदा त्वं पिशिताशनः

12.112.10

तत्समो वा भवास्माभिर्भक्ष्यान्दास्यामहे वयम्
भुङ्क्ष्व शौचं परित्यज्य यद्धि भुक्तं तदस्ति ते

12.112.11

इति तेषां वचः श्रुत्वा प्रत्युवाच समाहितः
मधुरैः प्रश्रितैर्वाक्यैर्हेतुमद्भिरनिष्ठुरैः

12.112.12

अप्रमाणं प्रसूतिर्मे शीलतः क्रियते कुलम्
प्रार्थयिष्ये तु तत्कर्म येन विस्तीर्यते यशः

12.112.13

श्मशाने यदि वासो मे समाधिर्मे निशाम्यताम्
आत्मा फलति कर्माणि नाश्रमो धर्मलक्षणम्

12.112.14

आश्रमे यो द्विजं हन्याद्गां वा दद्यादनाश्रमे
किं नु तत्पातकं न स्यात्तद्वा दत्तं वृथा भवेत्

12.112.15

भवन्तः सर्वलोभेन केवलं भक्षणे रताः
अनुबन्धे तु ये दोषास्तान्न पश्यन्ति मोहिताः

12.112.16

अप्रत्ययकृतां गर्ह्यामर्थापनयदूषिताम्
इह चामुत्र चानिष्टां तस्माद्वृत्तिं न रोचये

12.112.17

तं शुचिं पण्डितं मत्वा शार्दूलः ख्यातविक्रमः
कृत्वात्मसदृशां पूजां साचिव्येऽवर्धयत्स्वयम्

12.112.18

सौम्य विज्ञातरूपस्त्वं गच्छ यात्रां मया सह
व्रियन्तामीप्सिता भोगाः परिहार्याश्च पुष्कलाः

12.112.19

तीक्ष्णा वयमिति ख्याता भवतो ज्ञापयामहे
मृदुपूर्वं घातिनस्ते श्रेयश्चाधिगमिष्यति

12.112.20

अथ संपूज्य तद्वाक्यं मृगेन्द्रस्य महात्मनः
गोमायुः प्रश्रितं वाक्यं बभाषे किंचिदानतः

12.112.21

सदृशं मृगराजैतत्तव वाक्यं मदन्तरे
यत्सहायान्मृगयसे धर्मार्थकुशलाञ्शुचीन्

12.112.22

न शक्यमनमात्येन महत्त्वमनुशासितुम्
दुष्टामात्येन वा वीर शरीरपरिपन्थिना

12.112.23

सहायाननुरक्तांस्तु यतेतानुपसंहितान्
परस्परमसंघुष्टान्विजिगीषूनलोलुपान्

12.112.24

तानतीतोपधान्प्राज्ञान्हिते युक्तान्मनस्विनः
पूजयेथा महाभागान्यथाचार्यान्यथा पितॄन्

12.112.25

न त्वेवं मम संतोषाद्रोचतेऽन्यन्मृगाधिप
न कामये सुखान्भोगानैश्वर्यं वा त्वदाश्रयम्

12.112.26

न योक्ष्यति हि मे शीलं तव भृत्यैः पुरातनैः
ते त्वां विभेदयिष्यन्ति दुःखशीला मदन्तरे

12.112.27

संश्रयः श्लाघनीयस्त्वमन्येषामपि भास्वताम्
कृतात्मा सुमहाभागः पापकेष्वप्यदारुणः

12.112.28

दीर्घदर्शी महोत्साहः स्थूललक्ष्यो महाबलः
कृती चामोघकर्तासि भाव्यैश्च समलंकृतः

12.112.29

किं तु स्वेनास्मि संतुष्टो दुःखा वृत्तिरनुष्ठिता
सेवायाश्चापि नाभिज्ञः स्वच्छन्देन वनेचरः

12.112.30

राजोपक्रोशदोषाश्च सर्वे संश्रयवासिनाम्
वनचर्या च निःसङ्गा निर्भया निरवग्रहा

12.112.31

नृपेणाहूयमानस्य यत्तिष्ठति भयं हृदि
न तत्तिष्ठति तुष्टानां वने मूलफलाशिनाम्

12.112.32

पानीयं वा निरायासं स्वाद्वन्नं वा भयोत्तरम्
विचार्य खलु पश्यामि तत्सुखं यत्र निर्वृतिः

12.112.33

अपराधैर्न तावन्तो भृत्याः शिष्टा नराधिपैः
उपघातैर्यथा भृत्या दूषिता निधनं गताः

12.112.34

यदि त्वेतन्मया कार्यं मृगेन्द्रो यदि मन्यते
समयं कृतमिच्छामि वर्तितव्यं यथा मयि

12.112.35

मदीया माननीयास्ते श्रोतव्यं च हितं वचः
कल्पिता या च ते वृत्तिः सा भवेत्तव सुस्थिरा

12.112.36

न मन्त्रयेयमन्यैस्ते सचिवैः सह कर्हिचित्
नीतिमन्तः परीप्सन्तो वृथा ब्रूयुः परे मयि

12.112.37

एक एकेन संगम्य रहो ब्रूयां हितं तव
न च ते ज्ञातिकार्येषु प्रष्टव्योऽहं हिताहिते

12.112.38

मया संमन्त्र्य पश्चाच्च न हिंस्याः सचिवास्त्वया
मदीयानां च कुपितो मा त्वं दण्डं निपातयेः

12.112.39

एवमस्त्विति तेनासौ मृगेन्द्रेणाभिपूजितः
प्राप्तवान्मतिसाचिव्यं गोमायुर्व्याघ्रयोनितः

12.112.40

तं तथा सत्कृतं दृष्ट्वा युज्यमानं च कर्मणि
प्राद्विषन्कृतसंघाताः पूर्वभृत्या मुहुर्मुहुः

12.112.41

मित्रबुद्ध्या च गोमायुं सान्त्वयित्वा प्रवेश्य च
दोषेषु समतां नेतुमैच्छन्नशुभबुद्धयः

12.112.42

अन्यथा ह्युचिताः पूर्वं परद्रव्यापहारिणः
अशक्ताः किंचिदादातुं द्रव्यं गोमायुयन्त्रिताः

12.112.43

व्युत्थानं चात्र काङ्क्षद्भिः कथाभिः प्रविलोभ्यते
धनेन महता चैव बुद्धिरस्य विलोभ्यते

12.112.44

न चापि स महाप्राज्ञस्तस्माद्धैर्याच्चचाल ह
अथास्य समयं कृत्वा विनाशाय स्थिताः परे

12.112.45

ईप्सितं च मृगेन्द्रस्य मांसं यत्तत्र संस्कृतम्
अपनीय स्वयं तद्धि तैर्न्यस्तं तस्य वेश्मनि

12.112.46

यदर्थं चाप्यपहृतं येन यच्चैव मन्त्रितम्
तस्य तद्विदितं सर्वं कारणार्थं च मर्षितम्

12.112.47

समयोऽयं कृतस्तेन साचिव्यमुपगच्छता
नोपघातस्त्वया ग्राह्यो राजन्मैत्रीमिहेच्छता

12.112.48

भोजने चोपहर्तव्ये तन्मांसं न स्म दृश्यते
मृगराजेन चाज्ञप्तं मृग्यतां चोर इत्युत

12.112.49

कृतकैश्चापि तन्मांसं मृगेन्द्रायोपवर्णितम्
सचिवेनोपनीतं ते विदुषा प्राज्ञमानिना

12.112.50

सरोषस्त्वथ शार्दूलः श्रुत्वा गोमायुचापलम्
बभूवामर्षितो राजा वधं चास्याभ्यरोचयत्

12.112.51

छिद्रं तु तस्य तद्दृष्ट्वा प्रोचुस्ते पूर्वमन्त्रिणः
सर्वेषामेव सोऽस्माकं वृत्तिभङ्गेषु वर्तते

12.112.52

इदं चास्येदृशं कर्म वाल्लभ्येन तु रक्ष्यते
श्रुतश्च स्वामिना पूर्वं यादृशो नैष तादृशः

12.112.53

वाङ्मात्रेणैव धर्मिष्ठः स्वभावेन तु दारुणः
धर्मच्छद्मा ह्ययं पापो वृथाचारपरिग्रहः
कार्यार्थं भोजनार्थेषु व्रतेषु कृतवाञ्श्रमम्

12.112.54

मांसापनयनं ज्ञात्वा व्याघ्रस्तेषां तु तद्वचः
आज्ञापयामास तदा गोमायुर्वध्यतामिति

12.112.55

शार्दूलवचनं श्रुत्वा शार्दूलजननी ततः
मृगराजं हितैर्वाक्यैः संबोधयितुमागमत्

12.112.56

पुत्र नैतत्त्वया ग्राह्यं कपटारम्भसंवृतम्
कर्मसंघर्षजैर्दोषैर्दुष्यत्यशुचिभिः शुचिः

12.112.57

नोच्छ्रितं सहते कश्चित्प्रक्रिया वैरकारिका
शुचेरपि हि युक्तस्य दोष एव निपात्यते

12.112.58

लुब्धानां शुचयो द्वेष्याः कातराणां तरस्विनः
मूर्खाणां पण्डिता द्वेष्या दरिद्राणां महाधनाः
अधार्मिकाणां धर्मिष्ठा विरूपाणां सुरूपकाः

12.112.59

बहवः पण्डिता लुब्धाः सर्वे मायोपजीविनः
कुर्युर्दोषमदोषस्य बृहस्पतिमतेरपि

12.112.60

शून्यात्तच्च गृहान्मांसं यदद्यापहृतं तव
नेच्छते दीयमानं च साधु तावद्विमृश्यताम्

12.112.61

असत्याः सत्यसंकाशाः सत्याश्चासत्यदर्शिनः
दृश्यन्ते विविधा भावास्तेषु युक्तं परीक्षणम्

12.112.62

तलवद्दृश्यते व्योम खद्योतो हव्यवाडिव
न चैवास्ति तलं व्योम्नि न खद्योते हुताशनः

12.112.63

तस्मात्प्रत्यक्षदृष्टोऽपि युक्तमर्थः परीक्षितुम्
परीक्ष्य ज्ञापयन्ह्यर्थान्न पश्चात्परितप्यते

12.112.64

न दुष्करमिदं पुत्र यत्प्रभुर्घातयेत्परम्
श्लाघनीया च वर्या च लोके प्रभवतां क्षमा

12.112.65

स्थापितोऽयं पुत्र त्वया सामन्तेष्वधि विश्रुतः
दुःखेनासाद्यते पात्रं धार्यतामेष ते सुहृत्

12.112.66

दूषितं परदोषैर्हि गृह्णीते योऽन्यथा शुचिम्
स्वयं संदूषितामात्यः क्षिप्रमेव विनश्यति

12.112.67

तस्मादथारिसंघाताद्गोमायोः कश्चिदागतः
धर्मात्मा तेन चाख्यातं यथैतत्कपटं कृतम्

12.112.68

ततो विज्ञातचारित्रः सत्कृत्य स विमोक्षितः
परिष्वक्तश्च सस्नेहं मृगेन्द्रेण पुनः पुनः

12.112.69

अनुज्ञाप्य मृगेन्द्रं तु गोमायुर्नीतिशास्त्रवित्
तेनामर्षेण संतप्तः प्रायमासितुमैच्छत

12.112.70

शार्दूलस्तत्र गोमायुं स्नेहात्प्रस्रुतलोचनः
अवारयत्स धर्मिष्ठं पूजया प्रतिपूजयन्

12.112.71

तं स गोमायुरालोक्य स्नेहादागतसंभ्रमम्
बभाषे प्रणतो वाक्यं बाष्पगद्गदया गिरा

12.112.72

पूजितोऽहं त्वया पूर्वं पश्चाच्चैव विमानितः
परेषामास्पदं नीतो वस्तुं नार्हाम्यहं त्वयि

12.112.73

स्वसंतुष्टाश्च्युताः स्थानान्मानात्प्रत्यवरोपिताः
स्वयं चोपहृता भृत्या ये चाप्युपहृताः परैः

12.112.74

परिक्षीणाश्च लुब्धाश्च क्रूराः काराभितापिताः
हृतस्वा मानिनो ये च त्यक्तोपात्ता महेप्सवः

12.112.75

संतापिताश्च ये केचिद्व्यसनौघप्रतीक्षिणः
अन्तर्हिताः सोपहिताः सर्वे ते परसाधनाः

12.112.76

अवमानेन युक्तस्य स्थापितस्य च मे पुनः
कथं यास्यसि विश्वासमहमेष्यामि वा पुनः

12.112.77

समर्थ इति संगृह्य स्थापयित्वा परीक्ष्य च
कृतं च समयं भित्त्वा त्वयाहमवमानितः

12.112.78

प्रथमं यः समाख्यातः शीलवानिति संसदि
न वाच्यं तस्य वैगुण्यं प्रतिज्ञां परिरक्षता

12.112.79

एवं चावमतस्येह विश्वासं किं प्रयास्यसि
त्वयि चैव ह्यविश्वासे ममोद्वेगो भविष्यति

12.112.80

शङ्कितस्त्वमहं भीतः परे छिद्रानुदर्शिनः
अस्निग्धाश्चैव दुस्तोषाः कर्म चैतद्बहुच्छलम्

12.112.81

दुःखेन श्लेष्यते भिन्नं श्लिष्टं दुःखेन भिद्यते
भिन्नश्लिष्टा तु या प्रीतिर्न सा स्नेहेन वर्तते

12.112.82

कश्चिदेव हि भीतस्तु दृश्यते न परात्मनोः
कार्यापेक्षा हि वर्तन्ते भावाः स्निग्धास्तु दुर्लभाः

12.112.83

सुदुःखं पुरुषज्ञानं चित्तं ह्येषां चलाचलम्
समर्थो वाप्यशक्तो वा शतेष्वेकोऽधिगम्यते

12.112.84

अकस्मात्प्रक्रिया नॄणामकस्माच्चापकर्षणम्
शुभाशुभे महत्त्वं च प्रकर्तुं बुद्धिलाघवात्

12.112.85

एवं बहुविधं सान्त्वमुक्त्वा धर्मार्थहेतुमत्
प्रसादयित्वा राजानं गोमायुर्वनमभ्यगात्

12.112.86

अगृह्यानुनयं तस्य मृगेन्द्रस्य स बुद्धिमान्
गोमायुः प्रायमासीनस्त्यक्त्वा देहं दिवं ययौ

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Many persons here that are not really of tranquil souls appear in outward form as men of tranquil souls. There are again others that are really of tranquil souls but that appear to be otherwise. How, O sire, shall we succeed in knowing these people?'

"Bhishma said, 'In this connection is recited the old story of the discourse between a tiger and a jackal. Listen to it, O Yudhishthira! In ancient times, in a city called Purika, full of affluence, there was a king named Paurika. That worst of beings was exceedingly cruel and took delight in injuring others. On the expiry of the period of his life he obtained an undesirable end. In fact, stained by the evil acts of his human life, he was reborn as a jackal. Remembering his former prosperity, he became filled with grief and abstained from meat even when brought before him by others. And he became compassionate unto all creatures, and truthful in speech, and firm in the observance of austere vows. At the appointed time he took food which consisted of fruit that had dropped from the trees. That jackal dwelt in a vast crematorium and liked to dwell there. And as it was his birth place, he never wished to change it for a finer locality. Unable to endure the purity of his behaviour, the other members of his species, endeavoured to make him alter his resolve by addressing him in the following words fraught with humility: 'Though residing in this terrible crematorium, thou desirest yet to live in such purity of behaviour. Is not this a perversity of understanding on thy part, since thou art by nature an cater of carrion? Be thou our like. All of us will give thee food. Eat that which ought always to be thy food, abandoning such purity of conduct. Hearing these words of theirs, the jackal replied unto them, with rapt attention, in these sweet words fraught with reason and inculcating harmlessness to all: 'My birth has been low. It is conduct, however, that determines the race. 1 I desire to behave in such a way that my fame may spread. Although my habitation is this crematorium, yet listen to my vows in respect of behaviour. One's own self is the cause of one's acts. The mode of life to which one may betake oneself is not the cause of one's religious acts. If one, while in the observance of a particular mode of life, slays a Brahmana, will not the sin of Brahmanicide attach to him? If, on the other hand, one gives away a cow while one is not in the observance of any particular mode of life, will that pious gift produce no merit? Moved by the desire of getting what is agreeable, ye are engaged in only filling your stomachs. Stupefied by folly ye do not see the three faults that are in the end. I do not like to adopt the life led by you, fraught as it is with evil both here and hereafter, and characterised as it is by such censurable loss of virtue occasioned by discontentment and temptation.' A tiger, celebrated for prowess, happened to overhear this conversation, and accordingly,

taking the jackal for a learned person of pure behaviour, offered him such respectful worship as was suited to his own self and then expressed a wish for appointing him his minister.'

"The tiger said, 'O righteous personage, I know what thou art. Do thou attend to the duties of government with myself. Enjoy whatever articles may be desired by thee, abandoning whatever may not suit thy taste. 1 As regards ourselves, we are known to be of a fierce disposition. We inform thee beforehand of this. If thou behavest with mildness, thou wilt be benefited and reap advantages for thyself.'--Honouring these words of that high-souled lord of all animals, the jackal, hanging down his head a little, said these words fraught with humility.'

"The jackal said, 'O king of beasts, these words of thine with reference to myself are such as befit thee. It is also worthy of thee that thou shouldst seek for ministers of pure behaviour and conversant with duties and worldly affairs. Thou canst not maintain thy greatness without a pious minister, O hero, or with a wicked minister that is on the look-out for putting an end to the very life. Thou shouldst, O highly blessed one, regard those amongst thy ministers that are devoted to thee, that are conversant with policy, that are independent of one another, desirous of crowning thee with victory, unstained by covetousness, free from deceit, possessed of wisdom ever engaged in thy good, and endued with great mental vigour, even as thou regardest thy preceptors or parents. But, O king of beasts, as I am perfectly contented with my present position, I do not desire to change it for anything else. I do not covet luxurious enjoyments or the happiness that arises from them. My conduct, again, may not agree with that of thy old servants. If they happen to be of wicked conduct, they will produce disunion between thee and me. Dependence upon another, even if that other happens to be possessed of splendour, is not desirable or praiseworthy. I am of cleansed soul, I am highly blessed. I am incapable of showing severity to even sinners. I am of great foresight. I have capacity for great exertion. I do not look at small things. I am possessed of great strength. I am successful in acts. I never act fruitlessly. I am adorned with every object of enjoyment. I am never satisfied with a little. I have never served another. I am, besides, unskilled in serving. I live according to my pleasure in the woods. All who live by the side of kings have to endure great pain in consequence of evil speeches against themselves. Those, however, that reside in the woods pass their days, fearlessly and without anxiety, in the observance of vows. The fear that arises in the heart of a person who is summoned by the king is unknown to persons passing their days contentedly in the woods, supporting life upon fruits and roots. Simple food and drink obtained without effort, and luxurious food procured with fear, widely differ from each other. Reflecting upon these two, I am of opinion that there is happiness where there is no anxiety. A few only amongst those that serve kings are justly punished for their offences. A large number of them, however, suffer death under false accusations. If, notwithstanding all this, thou appointest me, O king of

beasts, as thy minister, I wish to make a compact with thee in respect of the behaviour thou shouldst always adopt towards me. Those words that I shall speak for thy good should be listened to and regarded by thee. The provision which thou wilt make for me shall not be interfered with by thee. I shall never consult with thy other ministers. If I do, desirous of superiority as they are they will then impute diverse kinds of faults to me. Meeting with thee alone and in secret I shall say what is for thy good. In all matters connected with thy kinsmen, thou shalt not ask me what is for thy good or what is otherwise. Having consulted with me thou shalt not punish thy other ministers afterwards, yielding to rage thou shalt not punish my followers and dependants.' Thus addressed by the jackal, the king of beasts answered him, saying, 'Let it be so,' and showed him every honour. The jackal then accepted the ministership of the tiger. Beholding the jackal treated with respect and honoured in all his acts, the old servants of the king, conspiring together, began ceaselessly to display their hatred towards him. Those wicked persons at first strove to gratify and win him over with friendly behaviour and make him tolerate the diverse abuses that existed in the taste. Despoilers of other people's property, they had long lived in the enjoyment of their perquisites. Now, however, being ruled by the jackal, they were unable to appropriate anything belonging to others. Desirous of advancement and prosperity, they began to tempt him with sweet speeches. Indeed, large bribes even were offered to allure his heart. Possessed of great wisdom, the jackal showed no signs of yielding to those temptations. Then some amongst them, making a compact amongst themselves for effecting his destruction, took away the well-dressed meat that was intended for and much desired by the king of beasts, and placed it secretly in the house of the jackal. The jackal knew who had stolen the meat and who had conspired to do it. But though he knew everything, he tolerated it for a particular object. He had made a compact with the king at the time of his accepting the ministership, saying, 'Thou desirest my friendship, but thou shalt not, O monarch, mistrust me without cause.'

"Bhishma continued, 'When the king of beasts, feeling hungry, came to eat, he saw not the meat that was to have been kept ready for his dinner. The king then ordered, 'Let the thief be found out.' His deceitful ministers represented unto him that the meat kept for him had been stolen away by his learned minister, the jackal, that was so proud of his own wisdom. Rearing Of this injudicious act on the part of the jackal, the tiger became filled with rage. Indeed, the king, giving way to his wrath, ordered his minister to be slain. Beholding the opportunity, the former ministers addressed the king, saying, 'The jackal is ever ready to take away from all of us the means of sustenance.' Having represented this they once more spoke of the jackal's act of robbing the king of his food. And they said, 'Such then is his act! What is there that he would not venture to do? He is not as thou hadst heard. He is righteous in speech but his real disposition is sinful. A wretch in reality, he has disguised himself by putting on a garb of virtue. His behaviour is really sinful. For serving his own ends he had practised austerities in the matter of diet and of vows. If thou disbelievest this, we will give thee ocular proof.'

[paragraph continues] Having said this, they immediately caused that meat to be discovered by entering the jackal's abode. Ascertaining that the meat was brought back from the jackal's house and hearing all those representations of his old servants, the king ordered, saying, 'Let the jackal be slain.' Hearing these words of the tiger, his mother came to that spot for awakening son's good sense with beneficial counsels. The venerable dame said, 'O son, thou shouldst not accept this accusation fraught with deceit. Wicked individuals impute faults to even an honest person, moved by envy and rivalry. Enemies desirous of a quarrel cannot endure the elevation of an enemy brought about by his high feats. Faults are ascribed to even a person of pure soul engaged in penances. With respect to even an ascetic living in the woods and employed in his own (harmless) acts, are raised three parties, viz., friends, neutrals, and foes. They that are rapacious hate them that are pure. The idle hate the active. The unlearned hate the learned. The poor hate the rich. The unrighteous hate the righteous. The ugly hate the beautiful. Many amongst the learned, the unlearned, the rapacious, and the deceitful, would falsely accuse an innocent person even if the latter happens to be possessed of the virtues and intelligence of Vrihaspati himself. If meat had really been stolen from thy house in thy absence, remember, the jackal refuses to take any meat that is even given to him. Let this fact be well considered (in finding out the thief). Wicked persons sometimes put on the semblance of the good, and they that are good sometimes wear the semblance of the wicked. Diverse kinds of aspect are noticeable in creatures. It is, therefore, necessary to examine which is which. The firmament seems to be like the solid base of a vessel. The fire-fly seems to be like the actual spark of fire. In reality, however, the sky has no base and there is no fire in the fire-fly. You see, there is necessity. therefore, for scrutiny in respect of even such things as are addressed to the eye. If a person ascertains everything after scrutiny, he is never called upon to indulge in any kind of regret afterwards. It is not at all difficult, O son, for a master to put his servant to death. Forgiveness, however, in persons possessed of power, is always praiseworthy and productive of renown. Thou hadst made the jackal thy first minister. In consequence of that act, thou hadst earned great fame among all neighbouring chiefs. A good minister cannot be obtained easily. The jackal is thy well-wisher. Let him, therefore, be supported. The king who regards a really innocent person falsely accused by his enemies to be guilty, soon meets the destruction in consequence of the wicked ministers that lead him to that conviction.' After the tiger's mother had concluded her speech, a righteous agent of the jackal, stepping out of that phalanx of his foes, discovered everything about the manner in which that false accusation had been made. The jackal's innocence being made manifest, he was acquitted and honoured by his master. The king of beasts affectionately embraced him again and again. The jackal, however, who was conversant with the science of policy, burning with grief, saluted the king of beasts and solicited his permission for throwing away his life by observing the Praya vow. The tiger, casting upon the virtuous jackal his eyes expanded with affection and honouring hit' with reverential worship, sought to dissuade him from the accomplishment of

his wishes. The jackal, beholding his master agitated with affection, bowed down to him and in a voice choked with tears said these words: 'Honoured by thee first, I have afterwards been insulted by thee. Thy behaviour towards me is calculated to make me an enemy of thine. It is not proper therefore, that I should any longer dwell with thee. Servants that are discontented, that have been driven from their offices, or degraded from the honours that were theirs, that have brought destitution upon themselves, or have been ruined by their enemies (through the wrath of their master). that have been weakened, that are rapacious, or enraged, or alarmed, or deceived (in respect of their employers), that have suffered confiscation, that are proud and desirous of achieving great feats but deprived of the means or earning wealth, and that burn with grief or rage in consequence of any injury done to them, always wait for calamities to overtake their masters. Deceived, 'they leave their masters and become effective instruments in the hands of foes. 1 I have been insulted by thee and pulled down from my place. How wilt thou trust me again? How shall I (on my part) continue to dwell with thee? Thinking me to be competent thou tookest me, and having examined me thou hadst placed me in office. Violating the compact then made (between us) thou hast insulted me. If one speaks of a certain person before others as possessed of righteous behaviour, one should not, if desirous of maintaining one's consistency. afterwards describe the same person as wicked. I who have thus been disregarded by thee cannot any longer enjoy thy confidence. On my part, when I shall see thee withdraw thy confidence from me, I shalt be filled with alarm and anxiety. Thyself suspicious and myself in alarm, our enemies will be on the look-out for opportunities for injuring us. Thy subjects will, as a consequence, become anxious and discontented. Such a state of things has many faults. The wise do not regard that situation happy in which there is honour first and dishonour afterwards. It is difficult to reunite the two that have been separated, as, indeed, it is difficult to separate the two that are united. If persons reunited after separation approach one another again, their behaviour cannot be affectionate. No servant is to be seen who is moved (in what he does) by only the desire of benefiting his master. Service proceeds from the motive of doing good to the master as also one's own self. All acts are undertaken from selfish motives. Unselfish acts or motives are very rare. Those kings whose hearts are restless and unquiet cannot acquire a true knowledge of men. Only one in a hundred can be found who is either able or fearless. The prosperity of men, as also their fall, comes of itself. Prosperity and adversity, and greatness, all proceed from weakness of understanding." 2

"Bhishma continued, 'Having said these conciliatory words fraught with virtue, pleasure, and profit, and having gratified the king, the jackal retired to the forest. Without listening to the entreaties of the king of beasts, the intelligent jackal cast off his body by sitting in praya and proceeded to heaven (as the

reward of his good deeds on earth).'"

241:1 The meaning is that though born in a low race, that is no reason why I should act like a low person. It is conduct that determines the race and not the race that determines conduct. There may be pious persons therefore, in every race. The Burdwan version of this line is simply ridiculous,

242:1 Yatram means, as explained by the commentator, the duties of government.

245:1 Nilakantha explains aparasadhanah as aparasa adhanah, i.e., without rasa or affection and without dhana or wealth. This is very far-fetched.

245:2 Perhaps the sense is that men of vigorous understanding think all states to be equal.

12.113.1

युधिष्ठिर उवाच
किं पार्थिवेन कर्तव्यं किं च कृत्वा सुखी भवेत्
तन्ममाचक्ष्व तत्त्वेन सर्वं धर्मभृतां वर

12.113.2

भीष्म उवाच
हन्त तेऽहं प्रवक्ष्यामि शृणु कार्यैकनिश्चयम्
यथा राज्ञेह कर्तव्यं यच्च कृत्वा सुखी भवेत्

12.113.3

न त्वेवं वर्तितव्यं स्म यथेदमनुशुश्रुमः
उष्ट्रस्य सुमहद्वृत्तं तन्निबोध युधिष्ठिर

12.113.4

जातिस्मरो महानुष्ट्रः प्राजापत्ययुगोद्भवः
तपः सुमहदातिष्ठदरण्ये संशितव्रतः

12.113.5

तपसस्तस्य चान्ते वै प्रीतिमानभवत्प्रभुः
वरेण छन्दयामास ततश्चैनं पितामहः

12.113.6

उष्ट्र उवाच
भगवंस्त्वत्प्रसादान्मे दीर्घा ग्रीवा भवेदियम्
योजनानां शतं साग्रं या गच्छेच्चरितुं विभो

12.113.7

भीष्म उवाच
एवमस्त्विति चोक्तः स वरदेन महात्मना
प्रतिलभ्य वरं श्रेष्ठं ययावुष्ट्रः स्वकं वनम्

12.113.8

स चकार तदालस्यं वरदानात्स दुर्मतिः
न चैच्छच्चरितुं गन्तुं दुरात्मा कालमोहितः

12.113.9

स कदाचित्प्रसार्यैवं तां ग्रीवां शतयोजनाम्
चचाराश्रान्तहृदयो वातश्चागात्ततो महान्

12.113.10

स गुहायां शिरोग्रीवं निधाय पशुरात्मनः
आस्ताथ वर्षमभ्यागात्सुमहत्प्लावयज्जगत्

12.113.11

अथ शीतपरीताङ्गो जम्बुकः क्षुच्छ्रमान्वितः
सदारस्तां गुहामाशु प्रविवेश जलार्दितः

12.113.12

स दृष्ट्वा मांसजीवी तु सुभृशं क्षुच्छ्रमान्वितः
अभक्षयत्ततो ग्रीवामुष्ट्रस्य भरतर्षभ

12.113.13

यदा त्वबुध्यतात्मानं भक्ष्यमाणं स वै पशुः
तदा संकोचने यत्नमकरोद्भृशदुःखितः

12.113.14

यावदूर्ध्वमधश्चैव ग्रीवां संक्षिपते पशुः
तावत्तेन सदारेण जम्बुकेन स भक्षितः

12.113.15

स हत्वा भक्षयित्वा च जम्बुकोष्ट्रं ततस्तदा
विगते वातवर्षे च निश्चक्राम गुहामुखात्

12.113.16

एवं दुर्बुद्धिना प्राप्तमुष्ट्रेण निधनं तदा
आलस्यस्य क्रमात्पश्य महद्दोषमुपागतम्

12.113.17

त्वमप्येतं विधिं त्यक्त्वा योगेन नियतेन्द्रियः
वर्तस्व बुद्धिमूलं हि विजयं मनुरब्रवीत्

12.113.18

बुद्धिश्रेष्ठानि कर्माणि बाहुमध्यानि भारत
तानि जङ्घाजघन्यानि भारप्रत्यवराणि च

12.113.19

राज्यं तिष्ठति दक्षस्य संगृहीतेन्द्रियस्य च
गुप्तमन्त्रश्रुतवतः सुसहायस्य चानघ

12.113.20

परीक्ष्यकारिणोऽर्थाश्च तिष्ठन्तीह युधिष्ठिर
सहाययुक्तेन मही कृत्स्ना शक्या प्रशासितुम्

12.113.21

इदं हि सद्भिः कथितं विधिज्ञैः; पुरा महेन्द्रप्रतिमप्रभाव
मयापि चोक्तं तव शास्त्रदृष्ट्या; त्वमत्र युक्तः प्रचरस्व राजन्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'What acts should be done by a king, and what are those acts by doing which a king may become happy? Tell me this in detail, O thou that art the foremost of all persons acquainted with duties.'

"Bhishma said, 'I shall tell thee what thou wishest to know. Listen to the settled truth about what should be done in this world by a king and what those acts are by doing which a king may become happy. A king should not behave after the manner disclosed in the high history of a camel of which we have heard. Listen to that history then, O Yudhishthira! There was, in the Krita age, a huge camel who had recollection of all the acts of his former life. Observing the most rigid vows, that camel practised very severe austerities in the forest. Towards the conclusion of his penances, the puissant Brahman became gratified with him. The Grandsire, therefore, desired to grant him boons.'

"The camel said, 'Let my neck, O holy one, become long through thy grace, so that, O puissant lord, I may be able to seize any food that may lie even at the end of even a hundred Yojanas.' The high-souled giver of boons said, 'Let it be so.' The camel then, having obtained the boon, returned to his own forest. The foolish animal, from the day of obtaining the boon, became idle. Indeed, the wretch, stupefied by fate, did not from that day go out for grazing. One day, while extending his long neck of a hundred Yojanas, the animal was engaged in picking his food without any labour, a great storm arose. The camel, placing his head and a portion of the neck within the cave of a mountain, resolved to wait till the storm would be over. Meanwhile it began to pour in torrents, deluging the whole earth. A jackal, with his wife, drenched by the rain and shivering with cold, dragged himself with difficulty towards that very cave and entered it quickly for shelter. Living as he did upon meat, and exceedingly hungry and tired as he was, O bull of Bharata's race, the jackal, seeing the camel's neck, began to eat as much of it as he could. The camel, when he perceived that his neck was being eaten, strove in sorrow to shorten it. But as he moved it up and down, the jackal and his wife, without losing their hold of it, continued to eat it away. Within a short time the camel was deprived of life. The jackal then, having (thus) slain and eaten the camel, came out of the cave after the storm and shower had ceased. Thus did that foolish camel meet with his death. Behold, what a great evil followed in the train of idleness. As regards thyself, avoiding idleness and restraining thy senses, do everything in the world with proper means. Manu himself has said that victory depends upon intelligence. All acts that are accomplished with the aid of intelligence are regarded as the foremost, those achieved with the aid of arms are middling, those achieved with the aid of feet are inferior,

while those done by carrying loads are the lowest. If the king is clever in the transaction of business and restrains his senses, his kingdom endures. Manu himself has said that it is with the aid of the intelligence that an ambitious person succeeds in achieving victories. In this world, O Yudhishthira, they who listen to wise counsels that are not generally known, that are, O sinless one, possessed of allies, and that act after proper scrutiny, succeed in achieving all their objects. A person possessed of such aids succeeds in ruling the entire earth. O thou that art possessed of prowess like that of Indra himself, this has been said by wise men of ancient times conversant with the ordinances laid down in the scriptures. I, also, with sight directed to the scriptures, have said the same to thee. Exercising thy intelligence, do thou act in this world, O king!'"

12.114.1

युधिष्ठिर उवाच
राजा राज्यमनुप्राप्य दुर्बलो भरतर्षभ
अमित्रस्यातिवृद्धस्य कथं तिष्ठेदसाधनः

12.114.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
सरितां चैव संवादं सागरस्य च भारत

12.114.3

सुरारिनिलयः शश्वत्सागरः सरितां पतिः
पप्रच्छ सरितः सर्वाः संशयं जातमात्मनः

12.114.4

समूलशाखान्पश्यामि निहतांश्छायिनो द्रुमान्
युष्माभिरिह पूर्णाभिरन्यांस्तत्र न वेतसम्

12.114.5

अकायश्चाल्पसारश्च वेतसः कूलजश्च वः
अवज्ञाय नशक्यो वा किंचिद्वा तेन वः कृतम्

12.114.6

तदहं श्रोतुमिच्छामि सर्वासामेव वो मतम्
यथा कूलानि चेमानि भित्त्वा नानीयते वशम्

12.114.7

ततः प्राह नदी गङ्गा वाक्यमुत्तरमर्थवत्
हेतुमद्ग्राहकं चैव सागरं सरितां पतिम्

12.114.8

तिष्ठन्त्येते यथास्थानं नगा ह्येकनिकेतनाः
ततस्त्यजन्ति तत्स्थानं प्रातिलोम्यादचेतसः

12.114.9

वेतसो वेगमायान्तं दृष्ट्वा नमति नेतरः
स च वेगेऽभ्यतिक्रान्ते स्थानमासाद्य तिष्ठति

12.114.10

कालज्ञः समयज्ञश्च सदा वश्यश्च नोद्रुमः
अनुलोमस्तथास्तब्धस्तेन नाभ्येति वेतसः

12.114.11

मारुतोदकवेगेन ये नमन्त्युन्नमन्ति च
ओषध्यः पादपा गुल्मा न ते यान्ति पराभवम्

12.114.12

यो हि शत्रोर्विवृद्धस्य प्रभोर्वधविनाशने
पूर्वं न सहते वेगं क्षिप्रमेव स नश्यति

12.114.13

सारासारं बलं वीर्यमात्मनो द्विषतश्च यः
जानन्विचरति प्राज्ञो न स याति पराभवम्

12.114.14

एवमेव यदा विद्वान्मन्येतातिबलं रिपुम्
संश्रयेद्वैतसीं वृत्तिमेवं प्रज्ञानलक्षणम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Tell me O bull of Bharata's race, how a king, without the usual aids, having obtained a kingdom that is so precious a possession, behave himself towards a powerful foe.'

"Bhishma said, In this connection is cited the old story of the discourse between the Ocean and the Rivers. In days of old, eternal Ocean, that lord of Rivers, that refuge of the foes of the celestials, asked all the Rivers for resolving this doubt that had arisen in his mind.'

"The Ocean said, 'Ye Rivers, I see that all of you, with your full currents, bring away trees of large trunks, tearing them off with their roots and branches. Ye do not, however, ever bring to me a cane. The canes that grow on your banks are of mean stems and destitute of strength. Do you refuse to wash them down through contempt, or are they of any use to you? I desire, therefore, to hear what the motive is that inspires all of you. Indeed, why is it that canes are not washed down by any of you, uprooted from the banks where they grow?' Thus addressed, the River Ganga, replied unto Ocean, that lord of all Rivers, in these words of grave import, fraught with reason, and, therefore, acceptable to all.'

"Ganga said, 'Trees stand in one and the same place and are unyielding in respect of the spot where they stand. In consequence of this disposition of theirs to resist our currents, they are obliged to leave the place of their growth. Canes, however, act differently. The cane, beholding the advancing current, bends to it. The others do not act in that way. After the current has passed away, the cane resumes its former posture. The cane knows the virtues of Time and opportunity. It is docile and obedient. It is yielding, without being stiff. For these reasons, it stands where it grows, without having to come with us. Those plants, trees, and creepers that bend and rise before the force of wind and water, have never to suffer discomfiture (by being taken up by the roots).'

"Bhishma continued, 'That person who does not yield to the power of a foe that has advanced in might and that is competent to imprison or kill, soon meets with destruction. 1 That man of wisdom who acts after ascertaining fully the strength and weakness, the might and energy, of himself and his foe, has never to suffer discomfiture. An intelligent man, therefore, when he sees his enemy to be more powerful than himself, should adopt the behaviour of the cane. That is an indication of wisdom.'"

248:1 The true policy, therefore, is to wait for the time when the foe becomes weak.

12.115.1

युधिष्ठिर उवाच
विद्वान्मूर्खप्रगल्भेन मृदुस्तीक्ष्णेन भारत
आक्रुश्यमानः सदसि कथं कुर्यादरिंदम

12.115.2

भीष्म उवाच
श्रूयतां पृथिवीपाल यथैषोऽर्थोऽनुगीयते
सदा सुचेताः सहते नरस्येहाल्पचेतसः

12.115.3

अरुष्यन्क्रुश्यमानस्य सुकृतं नाम विन्दति
दुष्कृतं चात्मनो मर्षी रुष्यत्येवापमार्ष्टि वै

12.115.4

टिट्टिभं तमुपेक्षेत वाशमानमिवातुरम्
लोकविद्वेषमापन्नो निष्फलं प्रतिपद्यते

12.115.5

इति स श्लाघते नित्यं तेन पापेन कर्मणा
इदमुक्तो मया कश्चित्संमतो जनसंसदि
स तत्र व्रीडितः शुष्को मृतकल्पोऽवतिष्ठति

12.115.6

श्लाघन्नश्लाघनीयेन कर्मणा निरपत्रपः
उपेक्षितव्यो दान्तेन तादृशः पुरुषाधमः

12.115.7

यद्यद्ब्रूयादल्पमतिस्तत्तदस्य सहेत्सदा
प्राकृतो हि प्रशंसन्वा निन्दन्वा किं करिष्यति
वने काक इवाबुद्धिर्वाशमानो निरर्थकम्

12.115.8

यदि वाग्भिः प्रयोगः स्यात्प्रयोगे पापकर्मणः
वागेवार्थो भवेत्तस्य न ह्येवार्थो जिघांसतः

12.115.9

निषेकं विपरीतं स आचष्टे वृत्तचेष्टया
मयूर इव कौपीनं नृत्यन्संदर्शयन्निव

12.115.10

यस्यावाच्यं न लोकेऽस्ति नाकार्यं वापि किंचन
वाचं तेन न संदध्याच्छुचिः संक्लिष्टकर्मणा

12.115.11

प्रत्यक्षं गुणवादी यः परोक्षं तु विनिन्दकः
स मानवः श्ववल्लोके नष्टलोकपरायणः

12.115.12

तादृग्जनशतस्यापि यद्ददाति जुहोति च
परोक्षेणापवादेन तन्नाशयति स क्षणात्

12.115.13

तस्मात्प्राज्ञो नरः सद्यस्तादृशं पापचेतसम्
वर्जयेत्साधुभिर्वर्ज्यं सारमेयामिषं यथा

12.115.14

परिवादं ब्रुवाणो हि दुरात्मा वै महात्मने
प्रकाशयति दोषान्स्वान्सर्पः फणमिवोच्छ्रितम्

12.115.15

तं स्वकर्माणि कुर्वाणं प्रतिकर्तुं य इच्छति
भस्मकूट इवाबुद्धिः खरो रजसि मज्जति

12.115.16

मनुष्यशालावृकमप्रशान्तं; जनापवादे सततं निविष्टम्
मातङ्गमुन्मत्तमिवोन्नदन्तं; त्यजेत तं श्वानमिवातिरौद्रम्

12.115.17

अधीरजुष्टे पथि वर्तमानं; दमादपेतं विनयाच्च पापम्
अरिव्रतं नित्यमभूतिकामं; धिगस्तु तं पापमतिं मनुष्यम्

12.115.18

प्रत्युच्यमानस्तु हि भूय एभि;र्निशाम्य मा भूस्त्वमथार्तरूपः
उच्चस्य नीचेन हि संप्रयोगं; विगर्हयन्ति स्थिरबुद्धयो ये

12.115.19

क्रुद्धो दशार्धेन हि ताडयेद्वा; स पांसुभिर्वापकिरेत्तुषैर्वा
विवृत्य दन्तांश्च विभीषयेद्वा; सिद्धं हि मूर्खे कुपिते नृशंसे

12.115.20

विगर्हणां परमदुरात्मना कृतां; सहेत यः संसदि दुर्जनान्नरः
पठेदिदं चापि निदर्शनं सदा; न वाङ्मयं स लभति किंचिदप्रियम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'How, O Bharata, should a learned man adorned with modesty behave, O chastiser of foes, when assailed with harsh speeches in the midst of assemblies by an ignorant person swelling with conceit?' 2

"Bhishma said, 'Listen, O lord of earth, how the subject has been treated of (in the scriptures), how a person of good soul should endure in this world the abusive speeches of persons of little intelligence. If a person, when abused by another, do not yield to wrath, he is then sure to take away (the merit of) all the good deeds that have been done by the abuser. The endurer, in such a case, communicates the demerit of all his own bad acts to the person who under the influence of wrath indulges in abuse. An intelligent man should disregard an abusive language who resembles, after all, only a Tittibha uttering dissonant cries. 3 One who yields to hate is said to live in vain. A fool may often be heard to say, 'Such a respectable man was addressed by me in such words amid such an assembly of men,' and to even boast of that wicked act. He would add, 'Abused by me, the man remained silent as if dead with shame. Even thus does a shameless man boast of an act about which no one should boast. Such a wretch among men should carefully be disregarded. The man of wisdom should endure everything that such a person of little intelligence may say. What can a vulgar fellow do by either his praise or his blame? He is even like a crow that caws uselessly in the woods. If those who accuse others by only their words could establish those accusations by such means, then, perhaps, their words would have been regarded to be of some value. As a fact, however, these words are as effective as those uttered by fools invoking death upon them with whom they quarrel. 4 That man simply proclaims his bastardy who indulges in such conduct and words. Indeed, he is even like a peacock that

dances while showing such a part of his body as should be ever concealed from the view. 1 A person of pure conduct should never even speak with that wight of sinful conduct who does not scruple to utter anything or do anything. That man who speak of one's merits when one's eye is upon him and who speaks ill of one when one's eye is withdrawn from him, is really like a dog. Such a person loses all his regions in heaven and the fruits of any knowledge and virtue that he may have. 2 The man who speaks ill of one when one's eye is not upon him, loses without delay the fruits of all his libations on fire and of the gifts he may make unto even a hundred persons. A man of wisdom, therefore, should unhesitatingly avoid a person of such sinful heart who deserves to be avoided by all honest men, as he would avoid the flesh of the dog. That wicked-souled wretch who proclaims the faults of a high-souled person, really publishes (by that act) his own evil nature even as a snake displays his hood (when interfered with by others). The man of sense who seeks to counteract such a back-biter ever engaged in an occupation congenial to himself, finds himself in the painful condition of a stupid ass sunk in a heap of ashes. A man who is ever engaged in speaking ill of others should be avoided like a furious wolf, or an infuriated elephant roaring in madness, or a fierce dog. Fie on that sinful wretch who has betaken himself to the path of the foolish and has fallen away from all wholesome restraints and modesty, who is always engaged in doing what is injurious to others, and who is regardless of his own prosperity. If an honest man wishes to exchange words with such wretches when they seek to humiliate him, he should be counselled in these words: Do not suffer thyself to be afflicted. A wordy encounter between a high and a low person is always disapproved by persons of tranquil intelligence. A slanderous wretch, when enraged, may strike another with his palms, or throw dust or chaff at another, or frighten another by showing or grinding his teeth. All this is well known. That man who endures the reproaches and slanders of wicked-souled wights uttered in assemblies, or who reads frequently these instructions, never suffers any pain occasioned by speech.'

248:2 Mridustikshnena is better than Mridutikshnena.

248:3 A bird that is identified by Dr. Wilson with the Parra Jacana.

248:4 In India, the commonest form of verbal abuse among ignorant men and women is 'Do thou meet with death,' or, 'Go thou to Yama's house.' What Bhishma says is that as these words are uttered in vain, even so the verbal accusations of wicked men prove perfectly abortive.

249:1 The Burdwan Pundits have totally misunderstood the first line of this verse. K.P. Singha has rendered it correctly.

249:2 A dog is an unclean animal in Hindu estimation.

12.116.1

युधिष्ठिर उवाच
पितामह महाप्राज्ञ संशयो मे महानयम्
स च्छेत्तव्यस्त्वया राजन्भवान्कुलकरो हि नः

12.116.2

पुरुषाणामयं तात दुर्वृत्तानां दुरात्मनाम्
कथितो वाक्यसंचारस्ततो विज्ञापयामि ते

12.116.3

यद्धितं राज्यतन्त्रस्य कुलस्य च सुखोदयम्
आयत्यां च तदात्वे च क्षेमवृद्धिकरं च यत्

12.116.4

पुत्रपौत्राभिरामं च राष्ट्रवृद्धिकरं च यत्
अन्नपाने शरीरे च हितं यत्तद्ब्रवीहि मे

12.116.5

अभिषिक्तो हि यो राजा राज्यस्थो मित्रसंवृतः
असुहृत्समुपेतो वा स कथं रञ्जयेत्प्रजाः

12.116.6

यो ह्यसत्प्रग्रहरतिः स्नेहरागबलात्कृतः
इन्द्रियाणामनीशत्वादसज्जनबुभूषकः

12.116.7

तस्य भृत्या विगुणतां यान्ति सर्वे कुलोद्गताः
न च भृत्यफलैरर्थैः स राजा संप्रयुज्यते

12.116.8

एतान्मे संशयस्थस्य राजधर्मान्सुदुर्लभान्
बृहस्पतिसमो बुद्ध्या भवाञ्शंसितुमर्हति

12.116.9

शंसिता पुरुषव्याघ्र त्वं नः कुलहिते रतः
क्षत्ता चैव पटुप्रज्ञो यो नः शंसति सर्वदा

12.116.10

त्वत्तः कुलहितं वाक्यं श्रुत्वा राज्यहितोदयम्
अमृतस्याव्ययस्येव तृप्तः स्वप्स्याम्यहं सुखम्

12.116.11

कीदृषाः संनिकर्षस्था भृत्याः स्युर्वा गुणान्विताः
कीदृशैः किंकुलीनैर्वा सह यात्रा विधीयते

12.116.12

न ह्येको भृत्यरहितो राजा भवति रक्षिता
राज्यं चेदं जनः सर्वस्तत्कुलीनोऽभिशंसति

12.116.13

न हि प्रशास्तुं राज्यं हि शक्यमेकेन भारत
असहायवता तात नैवार्थाः केचिदप्युत
लब्धुं लब्ध्वा चापि सदा रक्षितुं भरतर्षभ

12.116.14

भीष्म उवाच
यस्य भृत्यजनः सर्वो ज्ञानविज्ञानकोविदः
हितैषी कुलजः स्निग्धः स राज्यफलमश्नुते

12.116.15

मन्त्रिणो यस्य कुलजा असंहार्याः सहोषिताः
नृपतेर्मतिदाः सन्ति संबन्धज्ञानकोविदाः

12.116.16

अनागतविधातारः कालज्ञानविशारदाः
अतिक्रान्तमशोचन्तः स राज्यफलमश्नुते

12.116.17

समदुःखसुखा यस्य सहायाः सत्यकारिणः
अर्थचिन्तापरा यस्य स राज्यफलमश्नुते

12.116.18

यस्य नार्तो जनपदः संनिकर्षगतः सदा
अक्षुद्रः सत्पथालम्बी स राज्यफलभाग्भवेत्

12.116.19

कोशाक्षपटलं यस्य कोशवृद्धिकरैर्जनैः
आप्तैस्तुष्टैश्च सततं धार्यते स नृपोत्तमः

12.116.20

कोष्ठागारमसंहार्यैराप्तैः संचयतत्परैः
पात्रभूतैरलुब्धैश्च पाल्यमानं गुणीभवेत्

12.116.21

व्यवहारश्च नगरे यस्य कर्मफलोदयः
दृश्यते शङ्खलिखितः स धर्मफलभाग्भवेत्

12.116.22

संगृहीतमनुष्यश्च यो राजा राजधर्मवित्
षड्वर्गं प्रतिगृह्णन्स धर्मात्फलमुपाश्नुते

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'O grandsire, O thou that art possessed of great wisdom, I have one great doubt that perplexes me. Thou shouldst, O king, resolve it. Thou art an advancer of our family. Thou hast discoursed to us upon the slanderous speeches uttered by wicked-souled wretches of bad conduct. I desire, however, to question thee further. That which is beneficial to a

kingdom, that which is productive of the happiness of the royal line, that which is productive of good and advancement in the future and the present, that which is good in respect of food and drink and as regards also the body, are topics upon which I wish thee to discourse. How should a king who has been placed on the throne and who continues to occupy it, surrounded by friends, ministers, and servants gratify his people. That king who, led away by his affections and predilections, becomes devoted to evil associates, and who pays court to wicked men in consequence of his being enthralled by his senses, finds all servants of good birth and blood disaffected towards him. Such a king never succeeds in obtaining those objects the accomplishment of which depends upon one's having a number of good servants about him. It behoveth thee that art equal to Vrihaspati himself in intelligence to discourse to me upon these duties of kings which are difficult to be ascertained and thereby remove my doubts. Thou, O tiger among men, art ever engaged in accomplishing the good of our race. For this reason thou always discoursest to us on the duties of king-craft. Kshatri (Vidura) also, possessed of great wisdom, always gives us valuable instruction. Hearing instructions from thee that are productive of good to our race and kingdom, I shall be able to pass my days in happiness like a person gratified with having quaffed the deathless Amrita. What classes of servants are to be regarded as inferior and what is possessed of every accomplishment? Aided by what class of servants or by servants of what kind of birth, is it advisable to discharge the duties of ruling? If the king choose to act alone and without servants, he can never succeed in protecting his people. All persons, however, of high birth covet the acquisition of sovereignty.'

"Bhishma said, 'The king, O Bharata, cannot alone rule his kingdom. Without servants to aid him, he cannot succeed in accomplishing any object. Even if he succeeds in gaining any object, he cannot (if alone), retain it. That king whose servants are all possessed of knowledge and wisdom, who are all devoted to the good of their master, and who are of high birth and tranquil disposition, succeeds in enjoying the happiness connected with sovereignty. That king whose ministers are all well born, incapable of being weaned away from him (by means of bribes and other influences), who always live with him, who are engaged in giving advice to their master, who are possessed of wisdom and goodness, who have a knowledge of the relations of things, who can provide for future events and contingencies, who have a good knowledge of the virtues of time, and who never grieve for what is past, succeeds in enjoying the happiness that attaches to sovereignty. That king whose servants share with him his griefs and joys, who always do what is agreeable to him, who always direct their attention to the accomplishment of their master's objects, and all of whom are faithful, succeeds in enjoying the happiness that attaches to sovereignty. The king whose subjects are always cheerful, and high minded, and who always tread in the path of the righteousness, succeeds in enjoying the happiness attached to sovereignty. He is the best of kings all the sources of whose income are managed and supervised by contented and trustworthy men well acquainted with the means of increasing the finances. That king succeeds

in obtaining affluence and great merit whose repositories and barns are supervised by incorruptible, trust-worthy, devoted, and uncovetous servants always bent upon gathering. That king in whose city justice is administered properly with the result of such administration leading to the well known results of fining the plaintiff or the defendant if his case is untrue, and in which criminal laws are administered even after the manner of Sankha and Likhita, succeeds in earning the merit that attaches to sovereignty. That king who attaches his subjects to himself by kindness, who is conversant with the duties of kings, and who attends to the aggregate of six. succeeds in earning the merit that attaches to sovereignty.'"

12.117.1

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
निदर्शनकरं लोके सज्जनाचरितं सदा

12.117.2

अस्यैवार्थस्य सदृशं यच्छ्रुतं मे तपोवने
जामदग्न्यस्य रामस्य यदुक्तमृषिसत्तमैः

12.117.3

वने महति कस्मिंश्चिदमनुष्यनिषेविते
ऋषिर्मूलफलाहारो नियतो नियतेन्द्रियः

12.117.4

दीक्षादमपरः शान्तः स्वाध्यायपरमः शुचिः
उपवासविशुद्धात्मा सततं सत्पथे स्थितः

12.117.5

तस्य संदृश्य सद्भावमुपविष्टस्य धीमतः
सर्वसत्त्वाः समीपस्था भवन्ति वनचारिणः

12.117.6

सिंहव्याघ्राः सशरभा मत्ताश्चैव महागजाः
द्वीपिनः खड्गभल्लूका ये चान्ये भीमदर्शनाः

12.117.7

ते सुखप्रश्नदाः सर्वे भवन्ति क्षतजाशनाः
तस्यर्षेः शिष्यवच्चैव न्यग्भूताः प्रियकारिणः

12.117.8

दत्त्वा च ते सुखप्रश्नं सर्वे यान्ति यथागतम्
ग्राम्यस्त्वेकः पशुस्तत्र नाजहाच्छ्वा महामुनिम्

12.117.9

भक्तोऽनुरक्तः सततमुपवासकृशोऽबलः
फलमूलोत्कराहारः शान्तः शिष्टाकृतिर्यथा

12.117.10

तस्यर्षेरुपविष्टस्य पादमूले महामुनेः
मनुष्यवद्गतो भावः स्नेहबद्धोऽभवद्भृशम्

12.117.11

ततोऽभ्ययान्महावीर्यो द्वीपी क्षतजभोजनः
श्वार्थमत्यन्तसंदुष्टः क्रूरः काल इवान्तकः

12.117.12

लेलिह्यमानस्तृषितः पुच्छास्फोटनतत्परः
व्यादितास्यः क्षुधाभग्नः प्रार्थयानस्तदामिषम्

12.117.13

तं दृष्ट्वा क्रूरमायान्तं जीवितार्थी नराधिप
प्रोवाच श्वा मुनिं तत्र यत्तच्छृणु महामते

12.117.14

श्वशत्रुर्भगवन्नत्र द्वीपी मां हन्तुमिच्छति
त्वत्प्रसादाद्भयं न स्यात्तस्मान्मम महामुने

12.117.15

मुनिरुवाच
न भयं द्वीपिनः कार्यं मृत्युतस्ते कथंचन
एष श्वरूपरहितो द्वीपी भवसि पुत्रक

12.117.16

भीष्म उवाच
ततः श्वा द्वीपितां नीतो जाम्बूनदनिभाकृतिः
चित्राङ्गो विस्फुरन्हृष्टो वने वसति निर्भयः

12.117.17

ततोऽभ्ययान्महारौद्रो व्यादितास्यः क्षुधान्वितः
द्वीपिनं लेलिहद्वक्त्रो व्याघ्रो रुधिरलालसः

12.117.18

व्याघ्रं दृष्ट्वा क्षुधाभग्नं दंष्ट्रिणं वनगोचरम्
द्वीपी जीवितरक्षार्थमृषिं शरणमेयिवान्

12.117.19

ततः संवासजं स्नेहमृषिणा कुर्वता सदा
स द्वीपी व्याघ्रतां नीतो रिपुभिर्बलवत्तरः
ततो दृष्ट्वा स शार्दूलो नाभ्यहंस्तं विशां पते

12.117.20

स तु श्वा व्याघ्रतां प्राप्य बलवान्पिशिताशनः
न मूलफलभोगेषु स्पृहामप्यकरोत्तदा

12.117.21

यथा मृगपतिर्नित्यं प्रकाङ्क्षति वनौकसः
तथैव स महाराज व्याघ्रः समभवत्तदा

Translation — Kisari Mohan Ganguli

"Bhishma said, 'In this connection is cited the following history of olden times. That history is regarded as a high precedent amongst good and wise men. That history has connection with the present topic. I heard it in the hermitage of Rama, the son of Jamadagni, recited by many foremost of Rishis. In a certain large forest uninhabited by human beings, there lived an ascetic upon fruit and roots observing rigid vows, and with his senses under control. Observant also of stringent regulations and self-restraint, of tranquil and pure soul, always attentive to Vedic recitations, and of heart cleansed by fasts, he adopted a life of goodness towards all creatures. Possessed of great intelligence, as he sat on his seat, the goodness of his behaviour having been known to all the creatures that lived in that forest, they used to approach him with affection. Fierce lions and tigers, infuriated elephants of huge size, leopards, rhinoceroses, bears, and other animals of fierce aspect, subsisting upon blood, used to come to the Rishi and address him the usual questions of polite enquiry. Indeed, all of them behaved towards him like disciples and slaves and always did unto him what was agreeable. Coming to him they addressed the usual enquiries, and then went away to their respective quarters. One domestic animal, however, lived there permanently, never leaving the Muni at any time. He was devoted to the sage and exceedingly attached to him. Weak and emaciated with fasts, he subsisted upon fruit and roots and water, and was tranquil and Of inoffensive aspect. Lying at the feet of that high-souled Rishi as the latter sat, the dog, with a heart like that of a human being, became exceedingly attached to him in consequence of the affection with which he was treated. One day a leopard of great strength came there, subsisting upon blood. Of a cruel disposition and always filled with delight at the prospect of prey, the fierce animal looked like a second Yama. Licking the corners of his mouth With the tongue, and lashing his tail furiously, the leopard came there, hungry and thirsty, with wide open jaws, desirous of seizing the dog as his prey. Beholding that fierce beast coming, O king, the dog, in fear of his life, addressed

the Muni in these words. Listen unto them, O monarch! 'O holy one, this leopard is a foe of the dogs. It wishes to slay me. O great sage, do thou act in such a way that all my fears from this animal may be dispelled through thy grace. O thou of mighty arms, without doubt thou art possessed of omniscience.' Acquainted with the thoughts of all creatures, the sage felt that the dog had ample cause for fear. Possessed of the six attributes and capable of reading the voices of all animals, the sage said the following words.'

"The sage said, 'Thou shalt have no fear of death from leopards any longer. Let thy natural form disappear and be thou a leopard, O son!' At these words, the dog was transformed into a leopard with skin bright as gold. With stripes on his body and with large teeth, thenceforth he began to live in that forest fearlessly. Meanwhile, the leopard, seeing before him an animal of his own species, immediately forsook all feelings of animosity towards it. Some time after, there came into the hermitage a fierce and hungry tiger with open mouth. Licking the corners of his mouth with the tongue, and eagerly desirous of drinking blood, that tiger began to approach towards the animal that had been transformed into a leopard. Beholding the hungry tiger of terrible teeth approach that forest, the (transformed) leopard sought the Rishi's protection for saving his life. The sage, who showed great affection for the leopard in consequence of the latter's living in the same place with him, forthwith transformed his leopard into a tiger powerful for all foes. The tiger seeing a beast of his own species did him no injury, O king. The dog, having in course of time been transformed into a powerful tiger subsisting upon flesh and blood, abstained from his former food which had consisted of fruit and roots. Indeed, from that time, O monarch, the transformed tiger lived, subsisting upon the other animals of the forest, like a true king of beasts.'

12.117.22

व्याघ्रस्तूटजमूलस्थस्तृप्तः सुप्तो हतैर्मृगैः
नागश्चागात्तमुद्देशं मत्तो मेघ इवोत्थितः

12.117.23

प्रभिन्नकरटः प्रांशुः पद्मी विततमस्तकः
सुविषाणो महाकायो मेघगम्भीरनिस्वनः

12.117.24

तं दृष्ट्वा कुञ्जरं मत्तमायान्तं मदगर्वितम्
व्याघ्रो हस्तिभयात्त्रस्तस्तमृषिं शरणं ययौ

12.117.25

ततोऽनयत्कुञ्जरतां तं व्याघ्रमृषिसत्तमः
महामेघोपमं दृष्ट्वा तं स भीतोऽभवद्गजः

12.117.26

ततः कमलषण्डानि शल्लकीगहनानि च
व्यचरत्स मुदा युक्तः पद्मरेणुविभूषितः

12.117.27

कदाचिद्रममाणस्य हस्तिनः सुमुखं तदा
ऋषेस्तस्योटजस्थस्य कालोऽगच्छन्निशानिशम्

12.117.28

अथाजगाम तं देशं केसरी केसरारुणः
गिरिकन्दरजो भीमः सिंहो नागकुलान्तकः

12.117.29

तं दृष्ट्वा सिंहमायान्तं नागः सिंहभयाकुलः
ऋषिं शरणमापेदे वेपमानो भयातुरः

12.117.30

ततः स सिंहतां नीतो नागेन्द्रो मुनिना तदा
वन्यं नागणयत्सिंहं तुल्यजातिसमन्वयात्

12.117.31

दृष्ट्वा च सोऽनशत्सिंहो वन्यो भीसन्नवाग्बलः
स चाश्रमेऽवसत्सिंहस्तस्मिन्नेव वने सुखी

12.117.32

न त्वन्ये क्षुद्रपशवस्तपोवननिवासिनः
व्यदृश्यन्त भयत्रस्ता जीविताकाङ्क्षिणः सदा

12.117.33

कदाचित्कालयोगेन सर्वप्राणिविहिंसकः
बलवान्क्षतजाहारो नानासत्त्वभयंकरः

12.117.34

अष्टपादूर्ध्वचरणः शरभो वनगोचरः
तं सिंहं हन्तुमागच्छन्मुनेस्तस्य निवेशनम्

12.117.35

तं मुनिः शरभं चक्रे बलोत्कटमरिंदम
ततः स शरभो वन्यो मुनेः शरभमग्रतः
दृष्ट्वा बलिनमत्युग्रं द्रुतं संप्राद्रवद्भयात्

12.117.36

स एवं शरभस्थाने न्यस्तो वै मुनिना तदा
मुनेः पार्श्वगतो नित्यं शारभ्यं सुखमाप्तवान्

12.117.37

ततः शरभसंत्रस्ताः सर्वे मृगगणा वनात्
दिशः संप्राद्रवन्राजन्भयाज्जीवितकाङ्क्षिणः

12.117.38

शरभोऽप्यतिसंदुष्टो नित्यं प्राणिवधे रतः
फलमूलाशनं शान्तं नैच्छत्स पिशिताशनः

12.117.39

ततो रुधिरतर्षेण बलिना शरभोऽन्वितः
इयेष तं मुनिं हन्तुमकृतज्ञः श्वयोनिजः

12.117.40

ततस्तेन तपःशक्त्या विदितो ज्ञानचक्षुषा
विज्ञाय च महाप्राज्ञो मुनिः श्वानं तमुक्तवान्

12.117.41

श्वा त्वं द्वीपित्वमापन्नो द्वीपी व्याघ्रत्वमागतः
व्याघ्रो नागो मदपटुर्नागः सिंहत्वमाप्तवान्

12.117.42

सिंहोऽतिबलसंयुक्तो भूयः शरभतां गतः
मया स्नेहपरीतेन न विमृष्टः कुलान्वयः

12.117.43

यस्मादेवमपापं मां पाप हिंसितुमिच्छसि
तस्मात्स्वयोनिमापन्नः श्वैव त्वं हि भविष्यसि

12.117.44

ततो मुनिजनद्वेषाद्दुष्टात्मा श्वाकृतोऽबुधः
ऋषिणा शरभः शप्तः स्वं रूपं पुनराप्तवान्

Translation — Kisari Mohan Ganguli

"Bhishma said, 'The dog transformed into a tiger, gratified with the flesh of slain beasts, slept at his ease. One day as he lay on the yard of the hermitage, an infuriated elephant came there, looking like a risen cloud. Of huge stature, with rent cheeks, having signs of the lotus on his body, and with broad frontal globes, the animal had long tusks and a voice deep as that of the clouds. Beholding that infuriated elephant, proud of his strength, approaching towards him, the tiger agitated with fear, sought the protection of the Rishi. That best of sages thereupon transformed the tiger into an elephant. The real elephant, seeing an individual of his own species, huge as mass of clouds, became terrified. The Rishi's elephant then, freckled with the dust of lotus filaments, dived delightfully into lakes overgrown with lotuses and wandered by their banks indented with rabbit holes. A considerable time elapsed in this way. One day as the elephant was cheerfully striding along the vicinity of the hermitage,

there came before him unto that spot a maned lion born in a mountain cave and accustomed to slay elephants. Beholding the lion coming, the Rishi's elephant, from fear of life, began to tremble and sought the protection of the sage. The sage thereupon transformed that prince of elephants into a lion. As the wild lion was an animal of same species with himself, the Rishi's lion no longer feared him. On the other hand, the wild lion seeing a stronger beast of his own species before him, became terrified. The Rishi's lion began to dwell in that hermitage within the forest. Through fear of that animal, the other animals no longer ventured to approach the hermitage. Indeed, they all seemed to be inspired with fear about the safety of their lives. Some time after one day, a slayer of all animals, possessed of great strength inspiring all creatures with fright, having eight legs and eyes on the forehead, viz., a Sarabha, came to that spot. Indeed he came to that very hermitage for the object of slaying the Rishi's lion. Seeing this, the sage transformed his lion into a Sarabha of great strength. The wild Sarabha, beholding the Rishi's Sarabha before him to be fiercer and more powerful, quickly fled away, from that forest. Having been thus transformed into a Sarabha by the sage, the animal lived happily by the side of his transformer. All the animals then that dwelt in the vicinity became inspired with the fear of that Sarabha. Their fear and the desire of saving their lives led them all to fly away from that forest. Filled with delight, the Sarabha continued every day to slay animals for his food. Transformed into a carnivorous beast, he no longer affected fruit and roots upon which he had formerly lived. One day that ungrateful beast who had first been a dog but who was now transformed into a Sarabha, eagerly thirsting for blood, wished to slay the sage. The latter, by ascetic power, saw it all by his spiritual knowledge. Possessed of great wisdom, the sage, having ascertained the intentions of the beast, addressed him in these words.'

"The sage said, 'O dog, thou wert first transformed into a leopard. From a leopard thou wert then made a tiger. From a tiger thou wert next transformed into an elephant with the temporal juice trickling down thy cheeks. Thy next transformation was into a lion. From a mighty lion thou wert then transformed into a Sarabha. Filled with affection for thee, it was I that transformed thee into these diverse shapes. Thou didst not, and dost not, belong by birth, to any of those species. Since, however, O sinful wretch, thou desirest to stay me who have done thee no injury, thou shalt return to thy own species and be a dog again.' After this, that mean and foolish animal of wicked soul, transformed into a Sarabha once more assumed, in consequence of the Rishi's curse, his own proper form of a dog.'"

12.118.1

भीष्म उवाच
स श्वा प्रकृतिमापन्नः परं दैन्यमुपागमत्
ऋषिणा हुंकृतः पापस्तपोवनबहिष्कृतः

12.118.2

एवं राज्ञा मतिमता विदित्वा शीलशौचताम्
आर्जवं प्रकृतिं सत्त्वं कुलं वृत्तं श्रुतं दमम्

12.118.3

अनुक्रोशं बलं वीर्यं भावं संप्रशमं क्षमाम्
भृत्या ये यत्र योग्याः स्युस्तत्र स्थाप्याः सुशिक्षिताः

12.118.4

नापरीक्ष्य महीपालः प्रकर्तुं भृत्यमर्हति
अकुलीननराकीर्णो न राजा सुखमेधते

12.118.5

कुलजः प्रकृतो राज्ञा तत्कुलीनतया सदा
न पापे कुरुते बुद्धिं निन्द्यमानोऽप्यनागसि

12.118.6

अकुलीनस्तु पुरुषः प्रकृतः साधुसंक्षयात्
दुर्लभैश्वर्यतां प्राप्तो निन्दितः शत्रुतां व्रजेत्

12.118.7

कुलीनं शिक्षितं प्राज्ञं ज्ञानविज्ञानकोविदम्
सर्वशास्त्रार्थतत्त्वज्ञं सहिष्णुं देशजं तथा

12.118.8

कृतज्ञं बलवन्तं च क्षान्तं दान्तं जितेन्द्रियम्
अलुब्धं लब्धसंतुष्टं स्वामिमित्रबुभूषकम्

12.118.9

सचिवं देशकालज्ञं सर्वसंग्रहणे रतम्
सत्कृतं युक्तमनसं हितैषिणमतन्द्रितम्

12.118.10

युक्ताचारं स्वविषये संधिविग्रहकोविदम्
राज्ञस्त्रिवर्गवेत्तारं पौरजानपदप्रियम्

12.118.11

खातकव्यूहतत्त्वज्ञं बलहर्षणकोविदम्
इङ्गिताकारतत्त्वज्ञं यात्रायानविशारदम्

12.118.12

हस्तिशिक्षासु तत्त्वज्ञमहंकारविवर्जितम्
प्रगल्भं दक्षिणं दान्तं बलिनं युक्तकारिणम्

12.118.13

चोक्षं चोक्षजनाकीर्णं सुवेषं सुखदर्शनम्
नायकं नीतिकुशलं गुणषष्ट्या समन्वितम्

12.118.14

अस्तब्धं प्रश्रितं शक्तं मृदुवादिनमेव च
धीरं श्लक्ष्णं महर्द्धिं च देशकालोपपादकम्

12.118.15

सचिवं यः प्रकुरुते न चैनमवमन्यते
तस्य विस्तीर्यते राज्यं ज्योत्स्ना ग्रहपतेरिव

12.118.16

एतैरेव गुणैर्युक्तो राजा शास्त्रविशारदः
एष्टव्यो धर्मपरमः प्रजापालनतत्परः

12.118.17

धीरो मर्षी शुचिः शीघ्रः काले पुरुषकारवित्
शुश्रूषुः श्रुतवाञ्श्रोता ऊहापोहविशारदः

12.118.18

मेधावी धारणायुक्तो यथान्यायोपपादकः
दान्तः सदा प्रियाभाषी क्षमावांश्च विपर्यये

12.118.19

दानाच्छेदे स्वयंकारी सुद्वारः सुखदर्शनः
आर्तहस्तप्रदो नित्यमाप्तंमन्यो नये रतः

12.118.20

नाहंवादी न निर्द्वंद्वो न यत्किंचनकारकः
कृते कर्मण्यमोघानां कर्ता भृत्यजनप्रियः

12.118.21

संगृहीतजनोऽस्तब्धः प्रसन्नवदनः सदा
दाता भृत्यजनावेक्षी न क्रोधी सुमहामनाः

12.118.22

युक्तदण्डो न निर्दण्डो धर्मकार्यानुशासकः
चारनेत्रः परावेक्षी धर्मार्थकुशलः सदा

12.118.23

राजा गुणशताकीर्ण एष्टव्यस्तादृशो भवेत्
योधाश्चैव मनुष्येन्द्र सर्वैर्गुणगुणैर्वृताः

12.118.24

अन्वेष्टव्याः सुपुरुषाः सहाया राज्यधारणाः
न विमानयितव्याश्च राज्ञा वृद्धिमभीप्सता

12.118.25

योधाः समरशौटीराः कृतज्ञाः शस्त्रकोविदाः
धर्मशास्त्रसमायुक्ताः पदातिजनसंयुताः

12.118.26

अर्थमानविवृद्धाश्च रथचर्याविशारदाः
इष्वस्त्रकुशला यस्य तस्येयं नृपतेर्मही

12.118.27

सर्वसंग्रहणे युक्तो नृपो भवति यः सदा
उत्थानशीलो मित्राढ्यः स राजा राजसत्तमः

12.118.28

शक्या अश्वसहस्रेण वीरारोहेण भारत
संगृहीतमनुष्येण कृत्स्ना जेतुं वसुंधरा

Translation — Kisari Mohan Ganguli

"Bhishma said, 'Having once more assumed his proper form, the dog became very cheerless. The Rishi, reproving him, drove the sinful creature from his

hermitage. An intelligent king should, guided by this precedent, appoint servants, each fit for the office assigned to him, and exercise proper supervision over them, having first ascertained their qualifications in respect of truthfulness and purity, sincerity, general disposition, knowledge of the scripture, conduct, birth, self-restraint, compassion, strength, energy, dignity, and forgiveness. A king should never take a minister without first having examined him. If a king gathers round him persons of low birth, he can never be happy. A person of high birth, even if persecuted without any fault by his royal master, never sets his heart, in consequence of the respectability of his blood, upon injuring his master. An individual, however, that is mean and of low birth, having obtained even great affluence from his connection with some honest man, becomes an enemy of the latter if only he is reproached in words. 1 A minister should be possessed of high birth and strength; he should be forgiving and self-restrained, and have all his sense under control; he should be free from the vice of rapacity, contented with his just acquisitions, delighted with the prosperity of his master and friends, conversant with the requirements of place and time, ever employed in attaching men to himself or his master by doing good offices to them, always attentive to his duties, desiring the good of his master, always heedful, faithful in the discharge of his own duties., a thorough master of the art of war and peace, conversant with the king's requirements in respect of the great aggregate of three, beloved by both the citizens and the inhabitants of the provinces, acquainted with all kinds of battle-array for piercing and breaking the enemy's ranks, competent to inspire the forces of his master with cheerfulness and joy, capable of reading signs and gestures, acquainted with all requirements in respect of march, skilled in the art of training elephants, free from pride, confident of his own powers, clever in the transaction of business, always doing what is right, of righteous conduct, surrounded by righteous friends, of sweet speech, possessed of agreeable features, capable of leading men, well-versed in policy, possessed of accomplishments, energetic in action, active, possessed of ingenuity, of a sweet temper, modest in address, patient, brave, rich, and capable of adapting his measures to the requirement of place and time. That king who succeeds in obtaining such a minister can never be humiliated or overpowered by any one. Indeed, his kingdom gradually spreads over the earth like the light of the moon. A king, again, who is conversant with the scriptures, who regards righteousness to be superior to everything, who is always engaged in protecting his subjects, and who is possessed of the following virtues, obtains the love of all. He should be patient, forgiving, pure in conduct, severe when the occasion requires it acquainted with the efficacy of exertion, respectful in his behaviour towards all his seniors, possessed of a knowledge of the scriptures, ready to listen to the instructions and counsels of those that are competent to instruct and give counsel, capable of judging correctly amid different or opposite courses of

action suggested to him, intelligent, of a retentive memory, ready to do what is just, self-restrained, always sweet-speeched, forgiving even unto enemies, practising charity personally, possessed of faith, of agreeable features, ready to extend the hand of succour to persons plunged in distress, possessed of ministers that always seek his good, free from the fault of egoism, never without a wife, 1 and undisposed to do anything with haste. He should always reward his ministers when they achieve anything signal. He should love those that are devoted to him. Avoiding idleness, he should always attract men to himself by doing good to them. His face should always be cheerful. He should always be attentive to the wants of his servants and never give way to wrath. He should, besides, be magnanimous. Without lying aside the lord of chastisement, he should wield it with propriety. He should make all men about him act righteously. Having spies for his eyes, he should always supervise the concerns of his subjects, and should be conversant in all matters connected with virtue and wealth. A king that is possessed of these hundred qualifications earns the love of all. Every ruler should strive to be such. The king should also, O monarch, search for good warriors (to enlist in his army) that should all be possessed of the necessary qualifications, for aiding him in protecting his kingdom. A king that desires his own advancement should never disregard his army. That king whose soldiers are brave in battle, grateful, and versed in the scriptures, whose army consists of foot-soldiers conversant with the treatises on religion and duty, whose elephant-warriors are fearless, whose car-warriors are skilled in their own mode of fighting and well-versed in shooting arrows and in wielding other weapons, succeeds in subjugating the whole earth. That king who is always employed in attaching all men to himself, who is ready for exertion, who is rich in friends and allies, becomes the foremost of rulers. A king who has succeeded in attaching all men unto himself, may, O Bharata, with the aid of even a thousand horsemen of courage, succeed in conquering the whole earth.'"

254:1 The antithesis consists, as pointed out by Nilakantha, is this, viz., the man of high birth, even if ruined undeservedly, would not injure his master. The man however, that is of low birth, would become the foe of oven a kind master if only a few words of censure be addressed to him.

255:1 Nilakantha explains that na nirddandvah means na nishparigrahah.

12.119.1

भीष्म उवाच
एवं शुनासमान्भृत्यान्स्वस्थाने यो नराधिपः
नियोजयति कृत्येषु स राज्यफलमश्नुते

12.119.2

न श्वा स्वस्थानमुत्क्रम्य प्रमाणमभि सत्कृतः
आरोप्यः श्वा स्वकात्स्थानादुत्क्रम्यान्यत्प्रपद्यते

12.119.3

स्वजातिकुलसंपन्नाः स्वेषु कर्मस्ववस्थिताः
प्रकर्तव्या बुधा भृत्या नास्थाने प्रक्रिया क्षमा

12.119.4

अनुरूपाणि कर्माणि भृत्येभ्यो यः प्रयच्छति
स भृत्यगुणसंपन्नं राजा फलमुपाश्नुते

12.119.5

शरभः शरभस्थाने सिंहः सिंह इवोर्जितः
व्याघ्रो व्याघ्र इव स्थाप्यो द्वीपी द्वीपी यथा तथा

12.119.6

कर्मस्विहानुरूपेषु न्यस्या भृत्या यथाविधि
प्रतिलोमं न भृत्यास्ते स्थाप्याः कर्मफलैषिणा

12.119.7

यः प्रमाणमतिक्रम्य प्रतिलोमं नराधिपः
भृत्यान्स्थापयतेऽबुद्धिर्न स रञ्जयते प्रजाः

12.119.8

न बालिशा न च क्षुद्रा न चाप्रतिमितेन्द्रियाः
नाकुलीना नराः पार्श्वे स्थाप्या राज्ञा हितैषिणा

12.119.9

साधवः कुशलाः शूरा ज्ञानवन्तोऽनसूयकाः
अक्षुद्राः शुचयो दक्षा नराः स्युः पारिपार्श्वकाः

12.119.10

न्यग्भूतास्तत्पराः क्षान्ताश्चौक्षाः प्रकृतिजाः शुभाः
स्वे स्वे स्थानेऽपरिक्रुष्टास्ते स्यू राज्ञो बहिश्चराः

12.119.11

सिंहस्य सततं पार्श्वे सिंह एव जनो भवेत्
असिंहः सिंहसहितः सिंहवल्लभते फलम्

12.119.12

यस्तु सिंहः श्वभिः कीर्णः सिंहकर्मफले रतः
न स सिंहफलं भोक्तुं शक्तः श्वभिरुपासितः

12.119.13

एवमेतैर्मनुष्येन्द्र शूरैः प्राज्ञैर्बहुश्रुतैः
कुलीनैः सह शक्येत कृत्स्नां जेतुं वसुंधराम्

12.119.14

नावैद्यो नानृजुः पार्श्वे नाविद्यो नामहाधनः
संग्राह्यो वसुधापालैर्भृत्यो भृत्यवतां वर

12.119.15

बाणवद्विसृता यान्ति स्वामिकार्यपरा जनाः
ये भृत्याः पार्थिवहितास्तेषां सान्त्वं प्रयोजयेत्

12.119.16

कोशश्च सततं रक्ष्यो यत्नमास्थाय राजभिः
कोशमूला हि राजानः कोशमूलकरो भव

12.119.17

कोष्ठागारं च ते नित्यं स्फीतं धान्यैः सुसंचितम्
सदास्तु सत्सु संन्यस्तं धनधान्यपरो भव

12.119.18

नित्ययुक्ताश्च ते भृत्या भवन्तु रणकोविदाः
वाजिनां च प्रयोगेषु वैशारद्यमिहेष्यते

12.119.19

ज्ञातिबन्धुजनावेक्षी मित्रसंबन्धिसंवृतः
पौरकार्यहितान्वेषी भव कौरवनन्दन

12.119.20

एषा ते नैष्ठिकी बुद्धिः प्रज्ञा चाभिहिता मया
श्वा ते निदर्शनं तात किं भूयः श्रोतुमिच्छसि

Translation — Kisari Mohan Ganguli

"Bhishma said, 'That king who, guided by the lesson to be drawn from the story of the dog, appoints his servants to offices for which each is fit, succeeds in enjoying the happiness that is attached to sovereignty. A dog should not, with honours, be placed in a position above that for which he is fit. If a dog be placed above the situation which is fit for him, he becomes intoxicated with pride. Ministers should be appointed to offices for which they are fit and should possess such qualifications as are needed for their respective occupations. Appointments on unfit persons are not at all approved. That king

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

12.120.1

युधिष्ठिर उवाच
राजवृत्तान्यनेकानि त्वया प्रोक्तानि भारत
पूर्वैः पूर्वनियुक्तानि राजधर्मार्थवेदिभिः

12.120.2

तदेव विस्तरेणोक्तं पूर्वैर्दृष्टं सतां मतम्
प्रणयं राजधर्माणां प्रब्रूहि भरतर्षभ

12.120.3

भीष्म उवाच
रक्षणं सर्वभूतानामिति क्षत्रे परं मतम्
तद्यथा रक्षणं कुर्यात्तथा शृणु महीपते

12.120.4

यथा बर्हाणि चित्राणि बिभर्ति भुजगाशनः
तथा बहुविधं राजा रूपं कुर्वीत धर्मवित्

12.120.5

तैक्ष्ण्यं जिह्मत्वमादान्त्यं सत्यमार्जवमेव च
मध्यस्थः सत्त्वमातिष्ठंस्तथा वै सुखमृच्छति

12.120.6

यस्मिन्नर्थे हितं यत्स्यात्तद्वर्णं रूपमाविशेत्
बहुरूपस्य राज्ञो हि सूक्ष्मोऽप्यर्थो न सीदति

12.120.7

नित्यं रक्षितमन्त्रः स्याद्यथा मूकः शरच्छिखी
श्लक्ष्णाक्षरतनुः श्रीमान्भवेच्छास्त्रविशारदः

12.120.8

आपद्द्वारेषु यत्तः स्याज्जलप्रस्रवणेष्विव
शैलवर्षोदकानीव द्विजान्सिद्धान्समाश्रयेत्

12.120.9

अर्थकामः शिखां राजा कुर्याद्धर्मध्वजोपमाम्
नित्यमुद्यतदण्डः स्यादाचरेच्चाप्रमादतः
लोके चायव्ययौ दृष्ट्वा वृक्षाद्वृक्षमिवाप्लवन्

12.120.10

मृजावान्स्यात्स्वयूथ्येषु भावानि चरणैः क्षिपेत्
जातपक्षः परिस्पन्देद्रक्षेद्वैकल्यमात्मनः

12.120.11

दोषान्विवृणुयाच्छत्रोः परपक्षान्विधूनयेत्
काननेष्विव पुष्पाणि बर्हीवार्थान्समाचरेत्

12.120.12

उच्छ्रितानाश्रयेत्स्फीतान्नरेन्द्रानचलोपमान्
श्रयेच्छायामविज्ञातां गुप्तं शरणमाश्रयेत्

12.120.13

प्रावृषीवासितग्रीवो मज्जेत निशि निर्जने
मायूरेण गुणेनैव स्त्रीभिश्चालक्षितश्चरेत्
न जह्याच्च तनुत्राणं रक्षेदात्मानमात्मना

12.120.14

चारभूमिष्वभिगमान्पाशांश्च परिवर्जयेत्
पीडयेच्चापि तां भूमिं प्रणश्येद्गहने पुनः

12.120.15

हन्यात्क्रुद्धानतिविषान्ये जिह्मगतयोऽहितान्
नाश्रयेद्बालबर्हाणि सन्निवासानि वासयेत्

12.120.16

सदा बर्हिनिभः कामं प्रसक्तिकृतमाचरेत्
सर्वतश्चाददेत्प्रज्ञां पतंगान्गहनेष्विव
एवं मयूरवद्राजा स्वराष्ट्रं परिपालयेत्

12.120.17

आत्मवृद्धिकरीं नीतिं विदधीत विचक्षणः
आत्मसंयमनं बुद्ध्या परबुद्ध्यावतारणम्
बुद्ध्या चात्मगुणप्राप्तिरेतच्छास्त्रनिदर्शनम्

12.120.18

परं चाश्वासयेत्साम्ना स्वशक्तिं चोपलक्षयेत्
आत्मनः परिमर्शेन बुद्धिं बुद्ध्या विचारयेत्
सान्त्वयोगमतिः प्राज्ञः कार्याकार्यविचारकः

12.120.19

निगूढबुद्धिर्धीरः स्याद्वक्तव्ये वक्ष्यते तथा
संनिकृष्टां कथां प्राज्ञो यदि बुद्ध्या बृहस्पतिः
स्वभावमेष्यते तप्तं कृष्णायसमिवोदके

12.120.20

अनुयुञ्जीत कृत्यानि सर्वाण्येव महीपतिः
आगमैरुपदिष्टानि स्वस्य चैव परस्य च

12.120.21

क्षुद्रं क्रूरं तथा प्राज्ञं शूरं चार्थविशारदम्
स्वकर्मणि नियुञ्जीत ये चान्ये वचनाधिकाः

12.120.22

अप्यदृष्ट्वा नियुक्तानि अनुरूपेषु कर्मसु
सर्वांस्ताननुवर्तेत स्वरांस्तन्त्रीरिवायता

12.120.23

धर्माणामविरोधेन सर्वेषां प्रियमाचरेत्
ममायमिति राजा यः स पर्वत इवाचलः

12.120.24

व्यवसायं समाधाय सूर्यो रश्मिमिवायताम्
धर्ममेवाभिरक्षेत कृत्वा तुल्ये प्रियाप्रिये

12.120.25

कुलप्रकृतिदेशानां धर्मज्ञान्मृदुभाषिणः
मध्ये वयसि निर्दोषान्हिते युक्ताञ्जितेन्द्रियान्

12.120.26

अलुब्धाञ्शिक्षितान्दान्तान्धर्मेषु परिनिष्ठितान्
स्थापयेत्सर्वकार्येषु राजा धर्मार्थरक्षिणः

12.120.27

एतेनैव प्रकारेण कृत्यानामागतिं गतिम्
युक्तः समनुतिष्ठेत तुष्टश्चारैरुपस्कृतः

12.120.28

अमोघक्रोधहर्षस्य स्वयं कृत्यान्ववेक्षिणः
आत्मप्रत्ययकोशस्य वसुधैव वसुंधरा

12.120.29

व्यक्तश्चानुग्रहो यस्य यथार्थश्चापि निग्रहः
गुप्तात्मा गुप्तराष्ट्रश्च स राजा राजधर्मवित्

12.120.30

नित्यं राष्ट्रमवेक्षेत गोभिः सूर्य इवोत्पतन्
चारांश्च नचरान्विद्यात्तथा बुद्ध्या न संज्वरेत्

12.120.31

कालप्राप्तमुपादद्यान्नार्थं राजा प्रसूचयेत्
अहन्यहनि संदुह्यान्महीं गामिव बुद्धिमान्

12.120.32

यथा क्रमेण पुष्पेभ्यश्चिनोति मधु षट्पदः
तथा द्रव्यमुपादाय राजा कुर्वीत संचयम्

12.120.33

यद्धि गुप्तावशिष्टं स्यात्तद्धितं धर्मकामयोः
संचयानुविसर्गी स्याद्राजा शास्त्रविदात्मवान्

12.120.34

नाल्पमर्थं परिभवेन्नावमन्येत शात्रवान्
बुद्ध्यावबुध्येदात्मानं न चाबुद्धिषु विश्वसेत्

12.120.35

धृतिर्दाक्ष्यं संयमो बुद्धिरग्र्या; धैर्यं शौर्यं देशकालोऽप्रमादः
स्वल्पस्य वा महतो वापि वृद्धौ; धनस्यैतान्यष्ट समिन्धनानि

12.120.36

अग्निस्तोको वर्धते ह्याज्यसिक्तो; बीजं चैकं बहुसाहस्रमेति
क्षयोदयौ विपुलौ संनिशाम्य; तस्मादल्पं नावमन्येत विद्वान्

12.120.37

बालोऽबालः स्थविरो वा रिपुर्यः; सदा प्रमत्तं पुरुषं निहन्यात्
कालेनान्यस्तस्य मूलं हरेत; कालज्ञाता पार्थिवानां वरिष्ठः

12.120.38

हरेत्कीर्तिं धर्ममस्योपरुन्ध्या;दर्थे दीर्घं वीर्यमस्योपहन्यात्
रिपुर्द्वेष्टा दुर्बलो वा बली वा; तस्माच्छत्रौ नैव हेडेद्यतात्मा

12.120.39

क्षयं शत्रोः संचयं पालनं चा;प्युभौ चार्थौ सहितौ धर्मकामौ
अतश्चान्यन्मतिमान्संदधीत; तस्माद्राजा बुद्धिमन्तं श्रयेत

12.120.40

बुद्धिर्दीप्ता बलवन्तं हिनस्ति; बलं बुद्ध्या वर्धते पाल्यमानम्
शत्रुर्बुद्ध्या सीदते वर्धमानो; बुद्धेः पश्चात्कर्म यत्तत्प्रशस्तम्

12.120.41

सर्वान्कामान्कामयानो हि धीरः; सत्त्वेनाल्पेनाप्लुते हीनदेहः
यथात्मानं प्रार्थयतेऽर्थमानैः; श्रेयःपात्रं पूरयते ह्यनल्पम्

12.120.42

तस्माद्राजा प्रगृहीतः परेषु; मूलं लक्ष्म्याः सर्वतोऽभ्याददीत
दीर्घं कालमपि संपीड्यमानो; विद्युत्संपातमिव मानोर्जितः स्यात्

12.120.43

विद्या तपो वा विपुलं धनं वा; सर्वमेतद्व्यवसायेन शक्यम्
ब्रह्म यत्तं निवसति देहवत्सु; तस्माद्विद्याद्व्यवसायं प्रभूतम्

12.120.44

यत्रासते मतिमन्तो मनस्विनः; शक्रो विष्णुर्यत्र सरस्वती च
वसन्ति भूतानि च यत्र नित्यं; तस्माद्विद्वान्नावमन्येत देहम्

12.120.45

लुब्धं हन्यात्संप्रदानेन नित्यं; लुब्धस्तृप्तिं परवित्तस्य नैति
सर्वो लुब्धः कर्मगुणोपभोगे; योऽर्थैर्हीनो धर्मकामौ जहाति

12.120.46

धनं भोज्यं पुत्रदारं समृद्धिं; सर्वो लुब्धः प्रार्थयते परेषाम्
लुब्धे दोषाः संभवन्तीह सर्वे; तस्माद्राजा न प्रगृह्णीत लुब्धान्

12.120.47

संदर्शने सत्पुरुषं जघन्यमपि चोदयेत्
आरम्भान्द्विषतां प्राज्ञः सर्वानर्थांस्तु सूदयेत्

12.120.48

धर्मान्वितेषु विज्ञातो मन्त्री गुप्तश्च पाण्डव
आप्तो राजन्कुलीनश्च पर्याप्तो राज्यसंग्रहे

12.120.49

विधिप्रवृत्तान्नरदेवधर्मा;नुक्तान्समासेन निबोध बुद्ध्या
इमान्विदध्याद्व्यनुसृत्य यो वै; राजा महीं पालयितुं स शक्तः

12.120.50

अनीतिजं यद्यविधानजं सुखं; हठप्रणीतं विविधं प्रदृश्यते
न विद्यते तस्य गतिर्महीपते;र्न विद्यते राष्ट्रजमुत्तमं सुखम्

12.120.51

धनैर्विशिष्टान्मतिशीलपूजिता;न्गुणोपपन्नान्युधि दृष्टविक्रमान्
गुणेषु दृष्टानचिरादिहात्मवा;न्सतोऽभिसंधाय निहन्ति शात्रवान्

12.120.52

पश्येदुपायान्विविधैः क्रियापथै;र्न चानुपायेन मतिं निवेशयेत्
श्रियं विशिष्टां विपुलं यशो धनं; न दोषदर्शी पुरुषः समश्नुते

12.120.53

प्रीतिप्रवृत्तौ विनिवर्तने तथा; सुहृत्सु विज्ञाय निवृत्य चोभयोः
यदेव मित्रं गुरुभारमावहे;त्तदेव सुस्निग्धमुदाहरेद्बुधः

12.120.54

एतान्मयोक्तांस्तव राजधर्मा;न्नृणां च गुप्तौ मतिमादधत्स्व
अवाप्स्यसे पुण्यफलं सुखेन; सर्वो हि लोकोत्तमधर्ममूलः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Thou hast, O Bharata, discoursed upon the many duties of king-craft that were observed and laid down in days of old by persons of ancient times conversant with kingly duties. Thou hast, indeed, spoken in detail of those duties as approved by the wise. Do thou, however, O bull of Bharata's race, speak of them in such a way that one may succeed in retaining them in memory." 1

"Bhishma said, 'The protection of all creatures is regarded as the highest duty of the Kshatriya. Listen now to me, O king, as to how the duty of protection is to be exercised. A king conversant with his duties should assume many forms even as the peacock puts forth plumes of diverse hues. Keenness, crookedness, truth, and sincerity, are the qualities that should be present in him. With thorough impartiality, he should practise the qualities of goodness if he is to earn felicity. He must assume that particular hue or form which is beneficial in view of the particular object which he seeks to accomplish. 2 A king who can assume diverse forms succeeds in accomplishing even the most subtle objects. Dumb like the peacock in autumn, he should conceal his counsel. He should speak little, and the little he speaks should be sweet. He should be of good features and well versed in the scriptures. He should always be heedful in respect of those gates through which dangers may come and overtake him, like men taking care of breaks in embankments through which the waters of large tanks may rush and flood their fields and houses. He should seek the refuge of Brahmanas crowned with ascetic success even as men seek the refuge or loudly rivers generated by the rain-water collected within mountain lakes. That king who desires to amass wealth should act like religious hypocrites in the matter of keeping a coronal lock. 3 The king should always have the rod of chastisement uplifted in his hands. He should always act heedfully (in the matter of levying his taxes) after examining the incomes and expenses of his subjects like men repairing to a full-grown palmyra for drawing its juice. 4 He should act equitably towards his own subjects; cause the crops of his enemies to be crushed by the tread of his cavalry, march against foes when his own wings have become strong; and observe all the sources of his own weakness. He should proclaim the faults of his foes; crush those that are their partisans; and collect wealth from outside like a person plucking flowers from the woods. He should destroy those foremost of monarchs that

swell with might and stand with uplifted heads like mountains, by seeking the shelter of unknown shades 1 and by ambuscades and sudden attacks. Like the peacock in the season of rains, he should enter his nightly quarters alone and unseen. Indeed, he should enjoy, after the manner of the peacock, within his inner apartments, the companionship of his wives. He should not put off his mail. He should himself protect his own self, and avoid the nets spread out for him by the spies and secret agents of his foes. He should also win over the affections of the spies of his enemies, but extirpate them when opportunity occurs. Like the peacocks the king should kill his powerful and angry foes of crooked policy, and destroy their force and drive them away from home. The king should also like the peacock do what is good to him, and glean wisdom from everywhere as they collect insects even from the forest. A wise and peacock-like king should thus rule his kingdom and adopt a policy which is beneficial to him. By exercising his own intelligence, he should settle what he is to do. By consulting with others he should either abandon or confirm such resolution. Aided by that intelligence which is sharpened by the scriptures, one can settle his courses of action. In this consists the usefulness of the scriptures. By practising the arts of conciliation, he should inspire confidence in the hearts of his enemies. He should display his own strength. By judging of different courses of action in his own mind he should, by exercising his own intelligence, arrive at conclusions. The king should be well-versed in the arts of conciliatory policy, he should be possessed of wisdom; and should be able to do what should be done and avoid what should not. A person of wisdom and deep intelligence does not stand in need of counsels or instruction. A wise man who is possessed of intelligence like Vrihaspati, if he incurs obloquy, goon regains his disposition like heated iron dipped in water. A king should accomplish all objects, of his own or of others, according to the means laid down in the scriptures. A king conversant with the ways of acquiring wealth should always employ in his acts such men as are mild indisposition, possessed of wisdom and courage and great strength. Beholding his servants employed in acts for which each is fit, the king should act in conformity with all of them like the strings of a musical instrument, stretched to proper tension, according with their intended notes. The king should do good to all persons without transgressing the dictates of righteousness. That king stands immovable as a hill whom everybody regards--'He is mine.' Having set himself to the task of adjudicating between litigants, the king, without making any difference between persons that are liked and those that are disliked by him, should uphold justice. The king should appoint in all his offices such men as are conversant with the characteristics of particular families, of the masses of the people, and of different countries; as are mild in speech; as are of middle age; as have no faults; as are devoted to good act; as are never heedless; as are free from rapacity; as are possessed of learning and self-restraint; as are firm in virtue and always prepared to uphold the

interests of both virtue and profit. In this way, having ascertained the course of actions and their final objects the king should accomplish them heedfully; and instructed in all matters by his spies, he may live in cheerfulness. The king who never gives way to wrath and joy without sufficient cause, who supervises all his acts himself, and who looks after his income and expenditure with his own eyes, succeeds in obtaining great wealth from the earth. That king is said to be conversant with the duties of king-craft who rewards his officers and subjects publicly (for any good they do), who chastises those that deserve chastisement, who protects his own self, and who protects his kingdom from every evil. Like the Sun shedding his rays upon everything below, the king should always look after his kingdom himself, and aided by his intelligence he should supervise all his spies and officers. The king should take wealth from his subjects at the proper time. He should never proclaim what he does. Like an intelligent man milking his cow every day, the king should milk his kingdom every day. As the bee collects honey from flowers gradually, the king should draw wealth gradually from his kingdom for storing it. Having kept apart a sufficient portion, that which remains should be spent upon acquisition of religious merit and the gratification of the desire for pleasure. That king who is acquainted with duties and who is possessed of intelligence would never waste what has been stored. The king should never disregard any wealth for its littleness; he should never disregard foes for their powerlessness; he should, by exercising his own intelligence, examine his own self; he should never repose confidence upon persons destitute of intelligence. Steadiness, cleverness, self-restraint, intelligence, health, patience, bravery, and attention to the requirements of time and place,--these eight qualities lead to the increase of wealth, be it small or be it much. A little fire, fed with clarified butter, may blaze forth into a conflagration. A single seed may produce a thousand trees. A king, therefore, even when he hears that his income and expenditure are great, should not disregard the smaller items. A foe, whether he happens to be a child, a young man, or an aged one, succeeds in staying a person who is heedless. An insignificant foe, when he becomes powerful, may exterminate a king. A king, therefore, who is conversant with the requirements of time is the foremost of all rulers. A foe, strong or weak, guided by malice, may very soon destroy the fame of a king, obstruct the acquisition of religious merit by him; and deprive him of even his energy. Therefore, a king that is of regulated mind should never be heedless when he has a foe. If a king possessed of intelligence desire affluence and victory, he should, after surveying his expenditure, income, savings, and administration, make either peace or war. For this reason the king should seek the aid of an intelligent minister. Blazing intelligence weakens even a mighty person; by intelligence may power that is growing be protected; a growing foe is weakened by the aid of intelligence; therefore, every act that is undertaken conformably to the dictates of intelligence is deserving of praise. A king possessed of patience and without any fault, may, if he likes, obtain the fruition of all his wishes, with the aid of even a small force. That king, however, who

wishes to be surrounded by a train of self-seeking flatterers, 1 never succeeds in winning even the smallest benefit. For these reasons.. the king should act with mildness in taking wealth from his subjects. If a king continually oppresses his people, he meets with extinction like a flash of lightening that blazes forth only for a second. Learning, penances, vast wealth, indeed, everything, can be earned by exertion. Exertion, as it occurs in embodied creatures, is governed by intelligence. Exertion, therefore, should be regarded as the foremost of all things. The human body is the residence of many intelligent creatures of great energy, of Sakra, of Vishnu, of Saraswati, and of other beings. A man of knowledge, therefore, should never disregard the body. 2 A covetous man should be subjugated by constant gifts. He that is covetous is never satiated with appropriating other people's wealth. Every one, however, becomes covetous in the matter of enjoying happiness. If a person, therefore, becomes destitute of wealth, he becomes destitute of virtue and pleasure (which are objects attainable by wealth). A covetous man seeks to appropriate the wealth, the enjoyments, the sons and daughters, and the affluence of others. In covetous men every kind of fault may be seen. The king, therefore, should never take a covetous man for his minister or officer. A king (in the absence of proper agents) should despatch even a low person for ascertaining the disposition and acts of foes. A ruler possessed of wisdom should frustrate all the endeavours and objects of his enemies. That trustful and high-born king who seeks instruction from learned and virtuous Brahmanas and who is protected by his ministers, succeeds in keeping all his tributary chiefs under proper control. O prince of men, I have briefly discoursed to thee of all the duties laid down in the scriptures. Attend to them, aided by thy intelligence. That king who, in obedience to his preceptor, attends to these, succeeds in ruling the whole earth. That king who disregards the happiness that is derivable from policy and seeks for that which chance may bring, never succeeds in enjoying the happiness that attaches to sovereignty or in winning regions of bliss hereafter. 3 A king that is heedful, by properly attending to the requirements of war and peace, succeeds in slaying even such foes as are eminent for wealth, worshipped for intelligence and good conduct, possessed of accomplishments, brave in battle, and ready for exertion. The king should discover those means which are furnished by different kinds of acts and measures. He should never depend upon destiny. One that sees faults in faultless persons never succeeds in winning prosperity and fame. When two friends engage in accomplishing one and the same act, a wise man always applauds him among the two that takes upon himself the heavier share of the work. Do thou practise these duties of kings that I have told thee. Set thy heart upon the duty of protecting men. Thou mayst then easily obtain the reward of virtue. All

the regions of felicity hereafter are dependent upon merit!'" 1

257:1 i.e., 'speak in brief of them, or give us an abridgment of thy elaborate discourses.'

257:2 i.e., as the commentator explains, keenness, when he punishes and harmlessness when he shows favour.

257:3 i.e., 'should assume the qualities (such as keenness, etc.), necessary for his object.' K.P. Singha's version of the last line of 8 is erroneous. The Burdwan version is right.

257:4 Vrihadvrikshamivasravat is explained by Nilakantha as Vrihantak Vrikshah Yatra; asravat is explained as rasamprasravat. I think Vrihadvriksham may be taken as a full-grown Palmyra (1) tree. The sense is that as men always draw the juice from a full-grown tree and 'lot from a young one, even so the king should take care as to how taxes should be laid upon subjects that are unable to bear them.

258:1 i.e., by tempering with the governors of the citadels and the garrisons of his foes, as the commentator explains.

260:1 i.e., that king who is vain and covetous.

260:2 Whether it belongs to himself or to any other person.

260:3 The sense seems to be that a king should always be guided by the precepts of the science of king-craft without depending upon chance.

261:1 i.e., he who earns religious merit is sure to obtain such regions; and as great merit may be acquired by properly discharging kingly duties one may, by such conduct, win much felicity hereafter.

12.121.1

युधिष्ठिर उवाच
अयं पितामहेनोक्तो राजधर्मः सनातनः
ईश्वरश्च महादण्डो दण्डे सर्वं प्रतिष्ठितम्

12.121.2

देवतानामृषीणां च पितॄणां च महात्मनाम्
यक्षरक्षःपिशाचानां मर्त्यानां च विशेषतः

12.121.3

सर्वेषां प्राणिनां लोके तिर्यक्ष्वपि निवासिनाम्
सर्वव्यापी महातेजा दण्डः श्रेयानिति प्रभो

12.121.4

इत्येतदुक्तं भवता सर्वं दण्ड्यं चराचरम्
दृश्यते लोकमासक्तं ससुरासुरमानुषम्

12.121.5

एतदिच्छाम्यहं ज्ञातुं तत्त्वेन भरतर्षभ
को दण्डः कीदृशो दण्डः किंरूपः किंपरायणः

12.121.6

किमात्मकः कथंभूतः कतिमूर्तिः कथंप्रभुः
जागर्ति स कथं दण्डः प्रजास्ववहितात्मकः

12.121.7

कश्च पूर्वापरमिदं जागर्ति परिपालयन्
कश्च विज्ञायते पूर्वं कोऽपरो दण्डसंज्ञितः
किंसंस्थश्च भवेद्दण्डः का चास्य गतिरिष्यते

12.121.8

भीष्म उवाच
शृणु कौरव्य यो दण्डो व्यवहार्यो यथा च सः
यस्मिन्हि सर्वमायत्तं स दण्ड इह केवलः

12.121.9

धर्मस्याख्या महाराज व्यवहार इतीष्यते
तस्य लोपः कथं न स्याल्लोकेष्ववहितात्मनः
इत्यर्थं व्यवहारस्य व्यवहारत्वमिष्यते

12.121.10

अपि चैतत्पुरा राजन्मनुना प्रोक्तमादितः
सुप्रणीतेन दण्डेन प्रियाप्रियसमात्मना
प्रजा रक्षति यः सम्यग्धर्म एव स केवलः

12.121.11

अथोक्तमेतद्वचनं प्रागेव मनुना पुरा
जन्म चोक्तं वसिष्ठेन ब्रह्मणो वचनं महत्

12.121.12

प्रागिदं वचनं प्रोक्तमतः प्राग्वचनं विदुः
व्यवहारस्य चाख्यानाद्व्यवहार इहोच्यते

12.121.13

दण्डात्त्रिवर्गः सततं सुप्रणीतात्प्रवर्तते
दैवं हि परमो दण्डो रूपतोऽग्निरिवोच्छिखः

12.121.14

नीलोत्पलदलश्यामश्चतुर्दंष्ट्रश्चतुर्भुजः
अष्टपान्नैकनयनः शङ्कुकर्णोर्ध्वरोमवान्

12.121.15

जटी द्विजिह्वस्ताम्रास्यो मृगराजतनुच्छदः
एतद्रूपं बिभर्त्युग्रं दण्डो नित्यं दुरावरः

12.121.16

असिर्गदा धनुः शक्तिस्त्रिशूलं मुद्गरः शरः
मुसलं परशुश्चक्रं प्रासो दण्डर्ष्टितोमराः

12.121.17

सर्वप्रहरणीयानि सन्ति यानीह कानिचित्
दण्ड एव हि सर्वात्मा लोके चरति मूर्तिमान्

12.121.18

भिन्दंश्छिन्दन्रुजन्कृन्तन्दारयन्पाटयंस्तथा
घातयन्नभिधावंश्च दण्ड एव चरत्युत

12.121.19

असिर्विशसनो धर्मस्तीक्ष्णवर्त्मा दुरासदः
श्रीगर्भो विजयः शास्ता व्यवहारः प्रजागरः

12.121.20

शास्त्रं ब्राह्मणमन्त्रश्च शास्ता प्राग्वचनं गतः
धर्मपालोऽक्षरो देवः सत्यगो नित्यगो ग्रहः

12.121.21

असङ्गो रुद्रतनयो मनुज्येष्ठः शिवंकरः
नामान्येतानि दण्डस्य कीर्तितानि युधिष्ठिर

12.121.22

दण्डो हि भगवान्विष्णुर्यज्ञो नारायणः प्रभुः
शश्वद्रूपं महद्बिभ्रन्महापुरुष उच्यते

12.121.23

यथोक्ता ब्रह्मकन्येति लक्ष्मीर्नीतिः सरस्वती
दण्डनीतिर्जगद्धात्री दण्डो हि बहुविग्रहः

12.121.24

अर्थानर्थौ सुखं दुःखं धर्माधर्मौ बलाबले
दौर्भाग्यं भागधेयं च पुण्यापुण्ये गुणागुणौ

12.121.25

कामाकामावृतुर्मासः शर्वरी दिवसः क्षणः
अप्रसादः प्रसादश्च हर्षः क्रोधः शमो दमः

12.121.26

दैवं पुरुषकारश्च मोक्षामोक्षौ भयाभये
हिंसाहिंसे तपो यज्ञः संयमोऽथ विषाविषम्

12.121.27

अन्तश्चादिश्च मध्यं च कृत्यानां च प्रपञ्चनम्
मदः प्रमादो दर्पश्च दम्भो धैर्यं नयानयौ

12.121.28

अशक्तिः शक्तिरित्येव मानस्तम्भौ व्ययाव्ययौ
विनयश्च विसर्गश्च कालाकालौ च भारत

12.121.29

अनृतं ज्ञाज्ञता सत्यं श्रद्धाश्रद्धे तथैव च
क्लीबता व्यवसायश्च लाभालाभौ जयाजयौ

12.121.30

तीक्ष्णता मृदुता मृत्युरागमानागमौ तथा
विराद्धिश्चैव राद्धिश्च कार्याकार्ये बलाबले

12.121.31

असूया चानसूया च धर्माधर्मौ तथैव च
अपत्रपानपत्रपे ह्रीश्च संपद्विपच्च ह

12.121.32

तेजः कर्मणि पाण्डित्यं वाक्शक्तिस्तत्त्वबुद्धिता
एवं दण्डस्य कौरव्य लोकेऽस्मिन्बहुरूपता

12.121.33

न स्याद्यदीह दण्डो वै प्रमथेयुः परस्परम्
भयाद्दण्डस्य चान्योन्यं घ्नन्ति नैव युधिष्ठिर

12.121.34

दण्डेन रक्ष्यमाणा हि राजन्नहरहः प्रजाः
राजानं वर्धयन्तीह तस्माद्दण्डः परायणम्

12.121.35

व्यवस्थापयति क्षिप्रमिमं लोकं नरेश्वर
सत्ये व्यवस्थितो धर्मो ब्राह्मणेष्ववतिष्ठते

12.121.36

धर्मयुक्ता द्विजाः श्रेष्ठा वेदयुक्ता भवन्ति च
बभूव यज्ञो वेदेभ्यो यज्ञः प्रीणाति देवताः

12.121.37

प्रीताश्च देवता नित्यमिन्द्रे परिददत्युत
अन्नं ददाति शक्रश्चाप्यनुगृह्णन्निमाः प्रजाः

12.121.38

प्राणाश्च सर्वभूतानां नित्यमन्ने प्रतिष्ठिताः
तस्मात्प्रजाः प्रतिष्ठन्ते दण्डो जागर्ति तासु च

12.121.39

एवंप्रयोजनश्चैव दण्डः क्षत्रियतां गतः
रक्षन्प्रजाः प्रजागर्ति नित्यं सुविहितोऽक्षरः

12.121.40

ईश्वरः पुरुषः प्राणः सत्त्वं वित्तं प्रजापतिः
भूतात्मा जीव इत्येव नामभिः प्रोच्यतेऽष्टभिः

12.121.41

अददद्दण्ड एवास्मै ध्रुवमैश्वर्यमेव च
बले नयश्च संयुक्तः सदा पञ्चविधात्मकः

12.121.42

कुलबाहुधनामात्याः प्रज्ञा चोक्ता बलानि च
आहार्यं चाष्टकैर्द्रव्यैर्बलमन्यद्युधिष्ठिर

12.121.43

हस्तिनोऽश्वा रथाः पत्तिर्नावो विष्टिस्तथैव च
दैशिकाश्चारकाश्चैव तदष्टाङ्गं बलं स्मृतम्

12.121.44

अष्टाङ्गस्य तु युक्तस्य हस्तिनो हस्तियायिनः
अश्वारोहाः पदाताश्च मन्त्रिणो रसदाश्च ये

12.121.45

भिक्षुकाः प्राड्विवाकाश्च मौहूर्ता दैवचिन्तकाः
कोशो मित्राणि धान्यं च सर्वोपकरणानि च

12.121.46

सप्तप्रकृति चाष्टाङ्गं शरीरमिह यद्विदुः
राज्यस्य दण्ड एवाङ्गं दण्डः प्रभव एव च

12.121.47

ईश्वरेण प्रयत्नेन धारणे क्षत्रियस्य हि
दण्डो दत्तः समानात्मा दण्डो हीदं सनातनम्
राज्ञां पूज्यतमो नान्यो यथाधर्मप्रदर्शनः

12.121.48

ब्रह्मणा लोकरक्षार्थं स्वधर्मस्थापनाय च
भर्तृप्रत्यय उत्पन्नो व्यवहारस्तथापरः
तस्माद्यः सहितो दृष्टो भर्तृप्रत्ययलक्षणः

12.121.49

व्यवहारस्तु वेदात्मा वेदप्रत्यय उच्यते
मौलश्च नरशार्दूल शास्त्रोक्तश्च तथापरः

12.121.50

उक्तो यश्चापि दण्डोऽसौ भर्तृप्रत्ययलक्षणः
ज्ञेयो न स नरेन्द्रस्थो दण्डप्रत्यय एव च

12.121.51

दण्डप्रत्ययदृष्टोऽपि व्यवहारात्मकः स्मृतः
व्यवहारः स्मृतो यश्च स वेदविषयात्मकः

12.121.52

यश्च वेदप्रसूतात्मा स धर्मो गुणदर्शकः
धर्मप्रत्यय उत्पन्नो यथाधर्मः कृतात्मभिः

12.121.53

व्यवहारः प्रजागोप्ता ब्रह्मदिष्टो युधिष्ठिर
त्रीन्धारयति लोकान्वै सत्यात्मा भूतिवर्धनः

12.121.54

यश्च दण्डः स दृष्टो नो व्यवहारः सनातनः
व्यवहारश्च यो दृष्टः स धर्म इति नः श्रुतः
यश्च वेदः स वै धर्मो यश्च धर्मः स सत्पथः

12.121.55

ब्रह्मा प्रजापतिः पूर्वं बभूवाथ पितामहः
लोकानां स हि सर्वेषां ससुरासुररक्षसाम्
समनुष्योरगवतां कर्ता चैव स भूतकृत्

12.121.56

ततो नो व्यवहारोऽयं भर्तृप्रत्ययलक्षणः
तस्मादिदमवोचाम व्यवहारनिदर्शनम्

12.121.57

माता पिता च भ्राता च भार्या चाथ पुरोहितः
नादण्ड्यो विद्यते राज्ञां यः स्वधर्मे न तिष्ठति

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'O grandsire, thou hast now finished thy discourse upon the duties of kings. From what thou hast said it seems that Chastisement occupies a high position and is the lord of everything for everything depends upon Chastisement. It seems, O puissant one, that Chastisement, which is possessed of great energy and which is present everywhere, is the foremost of all beings among either gods and Rishis and high-souled Pitris and Yakshas and Rakshasas and Pisachas and Sadhyas, or living beings in this world including beasts and birds. Thou hast said that the entire universe, mobile and immobile, including gods, Asuras, and men, may be seen to depend upon Chastisement. I now desire, O bull of Bharata's race, to know truly who Chastisement is. Of what kind is he? What is his form? What is his disposition? Of what is he made? Whence is his origin? What are his features? What is his splendour? How does he remain wakeful among living creatures so heedfully? Who is he that remains eternally wakeful, protecting this universe? Who is he that is known to be the foremost of all things? Who, indeed, is that high personage called Chastisement? What is that upon which Chastisement depends? And what is his course?'

"Bhishma said, 'Listen, O descendent of Kuru, who Chastisement is and why he is called also Vyavahara! That upon whom all things depend is called Chastisement. Chastisement is that by which righteousness is kept up. He is sometimes called Vyavahara. In order that the righteousness of a king that is heedfully awake may not suffer extinction (Chastisement has come to be called by that name). It is for this reason that the name Vyavahara becomes applicable to it. 2 In olden days Manu, O king, declared first of all this truth, viz.,--'He who protects all creatures, the loved and the odious equally, by impartially wielding the lord of Chastisement, is said to be the embodiment of righteousness.'--These words that I have said were, O king first, uttered in days of old by Manu. They represent the high words of Brahman. And because these words were spoken first, therefore, they are known as the first words. And since it is by Chastisement that the misappropriation of other people's possessions is stopped, therefore Chastisement has come to be called by the name of Vyavahara. The aggregate of three always rests on well applied Chastisement. Chastisement is a great god. In form he looks

like a blazing fire. His complexion is dark like that of the petals of the blue lotus. He is equipt with four teeth, has four arms and eight legs and many eyes. His cars are pointed like shafts and his hair stands upright. He has matted locks and two tongues. His face has the hue of copper, and he is clad in a lion's skin. 1 That irresistible deity assumes such a fierce shape. Assuming again the form of the sword, the bow, the mace, the dart, the trident, the mallet, the arrow, the thick and short club, the battle-axe, the discus, the noose, the heavy bludgeon, the rapier, the lance, and in fact of every kind of weapon that exists on earth. Chastisement moves in the world. Indeed, Chastisement moves on earth, piercing and cutting and afflicting and lopping off and dividing and striking and slaying and rushing against its victims. These, O Yudhishthira, are some of the names which Chastisement bears, viz., Sword, Sabre, Righteousness, Fury, the Irresistible, the Parent of prosperity, Victory, Punisher, Checker, the Eternal, the Scriptures, Brahmana, Mantra, Avenger, the Foremost of first Legislators, Judge, the Undecaying, God, the individual whose course is irresistible, the Ever-agoing, the First. born, the individual without affections, the Soul of Rudra, the eldest Manu and the great Benefactor Chastisement is the holy Vishnu. He is the puissant Narayana. And because he always assumes a terrible form, therefore he is called Mahapurusha. His wife Morality is also known by the names of Brahmana's Daughter, Lakshmi, Vriti, Saraswati, and Mother of the universe. Chastisement thus has many forms. Blessings and curse, pleasure and pain, righteousness and unrighteousness, strength and weakness, fortune and misfortune, merit and demerit, virtue and vice, desire and aversion, season and month, night and day, and hour, heedfulness and heedlessness, joy and anger, peace and self-restraint, destiny and exertion, salvation and condemnation, fear and fearlessness, injury and abstention from injury, penances and sacrifice and rigid abstinence, poison and healthy food, the beginning, the middle, and the end, the result of all murderous acts, insolence, insanity, arrogance, pride, patience, policy, impolicy, powerlessness and power, respect, disrespect, decay and stability, humility, charity, fitness of time and unfitness of time, falsehood, wisdom, truth, belief, disbelief, impotence, trade, profit, loss, success, defeat, fierceness, mildness, death, acquisition and non-acquisition, agreement and disagreement, that which should be done and that which should not be done, strength and weakness, malice and goodwill, righteousness and unrighteousness, shame and shamelessness, modesty, prosperity and adversity, energy, acts, learning, eloquence, keenness of Understanding,--all these, O Yudhishthira, are forms of Chastisement in this world. Hence, Chastisement is exceedingly multiform. If Chastisement had not existed, all creatures would have ground one another. Through fear of Chastisement. O Yudhisthira, living creatures do not slay one another. The subjects, O king, always protected by Chastisement, enhance the might of

their ruler. It is for this that Chastisement is regarded as the foremost refuge of all. Chastisement, O king, quickly sets the world on the path of righteousness. Dependent upon truth, righteousness exists in the Brahmanas. Endued with righteousness, foremost of Brahmanas became attached to the Vedas. From the Vedas the sacrifices flow. Sacrifices gratify the deities. The deities, being gratified, commend the denizens of the earth to Indra. For benefiting the denizens of the earth, Indra gives them food (in the form of rain without which crops and vegetation would fail). The life of all creatures depends upon food. From food creatures derive their support and growth. Chastisement (in the form of the Kshatriya ruler) remains wakeful amongst them. For serving this object, Chastisement assumes the form of a Kshatriya among men. Protecting men, he remains awake, always heedful and never decaying. Chastisement has again these other eight names, viz., God, Man, Life, Power, Heart, the Lord of all creatures, the Soul of all things, and the Living creature. God gave both affluence and the rod of chastisement to the king who is possessed of strength (in the form of military forces) and who is a combination of five ingredients. 1 Nobility of blood, ministers of great wealth, knowledge, the different kinds of forces (such as strength of body, energy of mind, etc.), with the eight objects mentioned below, and the other force (viz., that which depends upon a well-filled treasury), should be sought for the king, O Yudhishthira. Those eight objects are elephants, horses, cars, foot soldiers, boats, impressed labourers (for following the camp and doing other work), increase of population, and cattle (such as sheep, etc.). Of the army equipped in mail and with other accoutrements, car-warriors, elephant-warriors, cavalry, Infantry, officers, and surgeons constitute the limbs. Beggars, principal judges, astrologers, performers of propitiatory and Atharvan rites, treasury, allies, grain, and all other requisites, constitute the body, composed of seven attributes and eight limbs, of a kingdom. Chastisement is another powerful limb of a kingdom. Chastisement (in the form of an army) is the author of a kingdom. God himself has, with great care, sent Chastisement for the use of the Kshatriya. This eternal universe is impartial Chastisement's self. There is nothing more worthy of respect by kings than Chastisement by which the ways of Righteousness are pointed out. Brahman himself, for the protection of the world and for establishing the duties of different individuals, sent down (or created) Chastisement. There is another kind of Vyavahara arising out of the dispute of litigants which also has sprung from Brahman. Principally characterised by a belief in either of the two parties, that Vyavahara is seen to be productive of good. There is another kind of Vyavahara which has the Veda for its soul. It is also said to have the Veda for its cause. There is, O tiger, among kings, a (third) kind of Vyavahara which is connected with family customs but which is consistent with the scriptures. 2 That Vyavahara which has, as above, been said to be characterised by a belief in either of two litigant

parties, should be known by us as inhering in the king. It should be also known by the name of Chastisement, as also by the name of Evidence. Although Chastisement is seen to be regulated by Evidence, yet it has been said to have its soul in Vyavahara. That which has been called Vyavahara is really based upon Vedic precepts. That Vyavahara which has been indicated to have the Vedas for its soul is Morality or duty. It is also productive of good unto persons believing in duty and morality, men of cleansed souls have spoken of that Vyavahara as they have done of ordinary law. 1 The third kind of Vyavahara is also a preceptor of men, and it has also its roots in the Veda, O Yudhishthira! It upholds the three worlds. It has Truth for its soul and it is productive of prosperity. That which is Chastisement has been seen by us to be eternal Vyavahara. That which has been said to be Vyavahara is verily the Veda. That which is the Veda is morality, duty. That which is morality and duty is the path of Righteousness. This last it was which in the beginning had been Grandsire Brahman, that Lord of all creatures. Brahman is the Creator of the entire universe with the gods and Asura and Rakshasas and human beings and snakes, and of every other thing. Hence that Vyavahara which is characterised by a belief in either of two litigant parties has also flowed from him. For this reason He has laid down the following in respect of Vyavahara: Neither mother, nor father, nor brother, nor wife, nor priest, is unpunishable with that king who rules agreeably to his duty.

261:2 Vyavahara is vi and avahara, hence that through which all kinds of misappropriation are stopped. It is a name applied to Law and administration of justice.

262:1 The commentator, in a long note, gives very fanciful explanations touching every one of these peculiarities of form. He understands Mrigaraja to mean the black antelope. I cannot reject the obvious meaning of the word. The object of the poet is simply to create a form that is frightful.

263:1 These are Righteousness, Law, Chastisement, God, and Living Creature.

263:2 The nearest approach in English to what is meant here by Vyavahara is Law. Three kinds of Vyavahara or Law are here spoken of. The first is the ordinary Law, according to which the disputes of litigants are decided, it includes booth civil and criminal law, it is quaintly described here as Vattripratyayalakskana, i.e., 'characterised by a belief in either of two litigant parties.' When a suit, civil or criminal, is instituted, the king or those that act in the king's name must call for Evidence and decide the matter by believing either of the two parties. Then follows restoration or punishment. In either case, it is a form of Chastisement The second kind of Vyavahara or Law is the ecclesiastical law of the Vedas. These are the precepts or injunctions laid down in those sacred books for regulating every part of human duty. The third kind of Vyavahara or Law is the particular customs of families or races. It is also called kulachara. Where Kulachara is not inconsistent or in open variance with the established civil or criminal Law, or is not opposed to the spirit of the ecclesiastical law as laid down in the Vedas, it is upheld. (Even the British courts of law uphold Kulachara, interpreting it very strictly). What Bhishma says here is that even Kulachara should not be regarded as inconsistent with the scriptures (Vedas and Smritis).

264:1 In the verse 52 Bhishma says that the first kind of Vyavahara or Law, i.e., the ordinary civil and criminal law of a realm, must be regarded as resting on the king. But as this kind of law has the Veda for its soul and has originally flowed from Brahman, a king incurs no sin by administering it and by inflicting chastisement in its administration. The purport in brief, of verse 54 is that Manu and others, in speaking of Morality and duty have said that it is as binding as the ordinary law that is administered by kings.

12.122.1

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
अङ्गेषु राजा द्युतिमान्वसुहोम इति श्रुतः

12.122.2

स राजा धर्मनित्यः सन्सह पत्न्या महातपाः
मुञ्जपृष्ठं जगामाथ देवर्षिगणपूजितम्

12.122.3

तत्र शृङ्गे हिमवतो मेरौ कनकपर्वते
यत्र मुञ्जवटे रामो जटाहरणमादिशत्

12.122.4

तदाप्रभृति राजेन्द्र ऋषिभिः संशितव्रतैः
मुञ्जपृष्ठ इति प्रोक्तः स देशो रुद्रसेवितः

12.122.5

स तत्र बहुभिर्युक्तः सदा श्रुतिमयैर्गुणैः
ब्राह्मणानामनुमतो देवर्षिसदृशोऽभवत्

12.122.6

तं कदाचिददीनात्मा सखा शक्रस्य मानितः
अभ्यागच्छन्महीपालो मान्धाता शत्रुकर्शनः

12.122.7

सोऽभिसृत्य तु मान्धाता वसुहोमं नराधिपम्
दृष्ट्वा प्रकृष्टं तपसा विनयेनाभ्यतिष्ठत

12.122.8

वसुहोमोऽपि राज्ञो वै गामर्घ्यं च न्यवेदयत्
अष्टाङ्गस्य च राज्यस्य पप्रच्छ कुशलं तदा

12.122.9

सद्भिराचरितं पूर्वं यथावदनुयायिनम्
अपृच्छद्वसुहोमस्तं राजन्किं करवाणि ते

12.122.10

सोऽब्रवीत्परमप्रीतो मान्धाता राजसत्तमम्
वसुहोमं महाप्राज्ञमासीनं कुरुनन्दन

12.122.11

बृहस्पतेर्मतं राजन्नधीतं सकलं त्वया
तथैवौशनसं शास्त्रं विज्ञातं ते नराधिप

12.122.12

तदहं श्रोतुमिच्छामि दण्ड उत्पद्यते कथम्
किं वापि पूर्वं जागर्ति किं वा परममुच्यते

12.122.13

कथं क्षत्रियसंस्थश्च दण्डः संप्रत्यवस्थितः
ब्रूहि मे सुमहाप्राज्ञ ददाम्याचार्यवेतनम्

12.122.14

वसुहोम उवाच
शृणु राजन्यथा दण्डः संभूतो लोकसंग्रहः
प्रजाविनयरक्षार्थं धर्मस्यात्मा सनातनः

12.122.15

ब्रह्मा यियक्षुर्भगवान्सर्वलोकपितामहः
ऋत्विजं नात्मना तुल्यं ददर्शेति हि नः श्रुतम्

12.122.16

स गर्भं शिरसा देवो वर्षपूगानधारयत्
पूर्णे वर्षसहस्रे तु स गर्भः क्षुवतोऽपतत्

12.122.17

स क्षुपो नाम संभूतः प्रजापतिररिंदम
ऋत्विगासीत्तदा राजन्यज्ञे तस्य महात्मनः

12.122.18

तस्मिन्प्रवृत्ते सत्रे तु ब्रह्मणः पार्थिवर्षभ
हृष्टरूपप्रचारत्वाद्दण्डः सोऽन्तर्हितोऽभवत्

12.122.19

तस्मिन्नन्तर्हिते चाथ प्रजानां संकरोऽभवत्
नैव कार्यं न चाकार्यं भोज्याभोज्यं न विद्यते

12.122.20

पेयापेयं कुतः सिद्धिर्हिंसन्ति च परस्परम्
गम्यागम्यं तदा नासीत्परस्वं स्वं च वै समम्

12.122.21

परस्परं विलुम्पन्ते सारमेया इवामिषम्
अबलं बलिनो जघ्नुर्निर्मर्यादमवर्तत

12.122.22

ततः पितामहो विष्णुं भगवन्तं सनातनम्
संपूज्य वरदं देवं महादेवमथाब्रवीत्

12.122.23

अत्र साध्वनुकम्पां वै कर्तुमर्हसि केवलम्
संकरो न भवेदत्र यथा वै तद्विधीयताम्

12.122.24

ततः स भगवान्ध्यात्वा चिरं शूलजटाधरः
आत्मानमात्मना दण्डमसृजद्देवसत्तमः

12.122.25

तस्माच्च धर्मचरणां नीतिं देवीं सरस्वतीम्
असृजद्दण्डनीतिः सा त्रिषु लोकेषु विश्रुता

12.122.26

भूयः स भगवान्ध्यात्वा चिरं शूलवरायुधः
तस्य तस्य निकायस्य चकारैकैकमीशरम्

12.122.27

देवानामीश्वरं चक्रे देवं दशशतेक्षणम्
यमं वैवस्वतं चापि पितॄणामकरोत्पतिम्

12.122.28

धनानां रक्षसां चापि कुबेरमपि चेश्वरम्
पर्वतानां पतिं मेरुं सरितां च महोदधिम्

12.122.29

अपां राज्ये सुराणां च विदधे वरुणं प्रभुम्
मृत्युं प्राणेश्वरमथो तेजसां च हुताशनम्

12.122.30

रुद्राणामपि चेशानं गोप्तारं विदधे प्रभुः
महात्मानं महादेवं विशालाक्षं सनातनम्

12.122.31

वसिष्ठमीशं विप्राणां वसूनां जातवेदसम्
तेजसां भास्करं चक्रे नक्षत्राणां निशाकरम्

12.122.32

वीरुधामंशुमन्तं च भूतानां च प्रभुं वरम्
कुमारं द्वादशभुजं स्कन्दं राजानमादिशत्

12.122.33

कालं सर्वेशमकरोत्संहारविनयात्मकम्
मृत्योश्चतुर्विभागस्य दुःखस्य च सुखस्य च

12.122.34

ईश्वरः सर्वदेहस्तु राजराजो धनाधिपः
सर्वेषामेव रुद्राणां शूलपाणिरिति श्रुतिः

12.122.35

तमेकं ब्रह्मणः पुत्रमनुजातं क्षुपं ददौ
प्रजानामधिपं श्रेष्ठं सर्वधर्मभृतामपि

12.122.36

महादेवस्ततस्तस्मिन्वृत्ते यज्ञे यथाविधि
दण्डं धर्मस्य गोप्तारं विष्णवे सत्कृतं ददौ

12.122.37

विष्णुरङ्गिरसे प्रादादङ्गिरा मुनिसत्तमः
प्रादादिन्द्रमरीचिभ्यां मरीचिर्भृगवे ददौ

12.122.38

भृगुर्ददावृषिभ्यस्तु तं दण्डं धर्मसंहितम्
ऋषयो लोकपालेभ्यो लोकपालाः क्षुपाय च

12.122.39

क्षुपस्तु मनवे प्रादादादित्यतनयाय च
पुत्रेभ्यः श्राद्धदेवस्तु सूक्ष्मधर्मार्थकारणात्
तं ददौ सूर्यपुत्रस्तु मनुर्वै रक्षणात्मकम्

12.122.40

विभज्य दण्डः कर्तव्यो धर्मेण न यदृच्छया
दुर्वाचा निग्रहो बन्धो हिरण्यं बाह्यतःक्रिया

12.122.41

व्यङ्गत्वं च शरीरस्य वधो वा नाल्पकारणात्
शरीरपीडास्तास्तास्तु देहत्यागो विवासनम्

12.122.42

आनुपूर्व्या च दण्डोऽसौ प्रजा जागर्ति पालयन्
इन्द्रो जागर्ति भगवानिन्द्रादग्निर्विभावसुः

12.122.43

अग्नेर्जागर्ति वरुणो वरुणाच्च प्रजापतिः
प्रजापतेस्ततो धर्मो जागर्ति विनयात्मकः

12.122.44

धर्माच्च ब्रह्मणः पुत्रो व्यवसायः सनातनः
व्यवसायात्ततस्तेजो जागर्ति परिपालयन्

12.122.45

ओषध्यस्तेजसस्तस्मादोषधिभ्यश्च पर्वताः
पर्वतेभ्यश्च जागर्ति रसो रसगुणात्तथा

12.122.46

जागर्ति निरृतिर्देवी ज्योतींषि निरृतेरपि
वेदाः प्रतिष्ठा ज्योतिर्भ्यस्ततो हयशिराः प्रभुः

12.122.47

ब्रह्मा पितामहस्तस्माज्जागर्ति प्रभुरव्ययः
पितामहान्महादेवो जागर्ति भगवाञ्शिवः

12.122.48

विश्वेदेवाः शिवाच्चापि विश्वेभ्यश्च तथर्षयः
ऋषिभ्यो भगवान्सोमः सोमाद्देवाः सनातनाः

12.122.49

देवेभ्यो ब्राह्मणा लोके जाग्रतीत्युपधारय
ब्राह्मणेभ्यश्च राजन्या लोकान्रक्षन्ति धर्मतः
स्थावरं जङ्गमं चैव क्षत्रियेभ्यः सनातनम्

12.122.50

प्रजा जाग्रति लोकेऽस्मिन्दण्डो जागर्ति तासु च
सर्वसंक्षेपको दण्डः पितामहसमः प्रभुः

12.122.51

जागर्ति कालः पूर्वं च मध्ये चान्ते च भारत
ईश्वरः सर्वलोकस्य महादेवः प्रजापतिः

12.122.52

देवदेवः शिवः शर्वो जागर्ति सततं प्रभुः
कपर्दी शंकरो रुद्रो भवः स्थाणुरुमापतिः

12.122.53

इत्येष दण्डो विख्यात आदौ मध्ये तथावरे
भूमिपालो यथान्यायं वर्तेतानेन धर्मवित्

12.122.54

भीष्म उवाच
इतीदं वसुहोमस्य शृणुयाद्यो मतं नरः
श्रुत्वा च सम्यग्वर्तेत स कामानाप्नुयान्नृपः

12.122.55

इति ते सर्वमाख्यातं यो दण्डो मनुजर्षभ
नियन्ता सर्वलोकस्य धर्माक्रान्तस्य भारत

Translation — Kisari Mohan Ganguli

"Bhishma said, 'In this connection is cited the old story that follows. There

was among the Angas a king of great splendour, called Vasuhoma. That king was always engaged in acts of piety, and accompanied by his spouse he always practiced the most rigid penances. He repaired to the spot called Munjaprishtha held in high esteem by the Pitris and the celestial Rishis. There, on that peak of Himavat, near the golden mountains of Merit, (the great Brahmana here) Rama, sitting under the shade of a well-known banian, had tied his matted locks together. 1 From that time, O monarch, the spot, which is a favourite haunt of Rudra, came to be called Munjaprishtha by Rishis of rigid vows. King Vasuhoma, residing in that spot, acquired many pious attributes and, having gained the esteem of the Brahmanas, came to be regarded as a celestial Rishi in holiness. One day, that crusher of foes, that friend of Sakra, viz., king Mandhatri of great soul, came to Vasuhoma on his mountain retreat. Arrived there, Mandhatri, beholding king Vasuhoma of austere penances stood before the latter in an attitude of humility. Vasuhoma offered unto his guest water to wash his feet, and the Arghya consisting of the usual articles, and enquired of him about the well-being or otherwise of his kingdom consisting of seven limbs. After this, Vasuhoma addressed his royal guest who faithfully followed the practices of the righteous men of old, saying, 'What, O king, shall I do for thee?' Thus addressed, O delighter of the Kurus, Mandhatri, that best of kings, highly gratified, answered Vasuhoma of great wisdom seated at his ease, in the following words.'

"Mandhatri said, 'Thou hast, O king, studied all the doctrines of Vrihaspati. O best of men, the doctrines laid down by Usanas also are known to thee. I desire to know what is the origin of Chastisement. What was awake before Chastisement? What also is said to be its end? How came Chastisement to depend upon the Kshatriya? Tell me all this. O thou of great wisdom! I come to thee as a disciple ready to give thee the tutorial fee.' 2

"Vasuhoma said, 'Listen, O king, as to how Chastisement, that upholder of the world, arose. The soul of righteousness, it is eternal, and was created for maintaining the due government of all creatures. It hath been heard by us that once upon a time, the Grandsire of all the worlds, viz., the divine Brahman desiring to perform a sacrifice, failed to find a priest possessed of qualifications like himself. For this reason he conceived in his brain and held the foetus there for many long years. After a thousand years had passed away, the great god sneezed. In that act, the foetus fell from his head. The divine being, O chastiser of foes, that thus took birth from Brahman was called by the name of Kshupa. Possessed of great powers, he became a lord of creatures. That Kshupa became the priest, O king, in the sacrifice of the high-souled Grandsire. Upon the commencement of that sacrifice, of Brahman, O best of kings. Chastisement disappeared in consequence of the visible form that the Grandsire was

then obliged to assume. 1 Chastisement having disappeared, a great confusion set in among all creatures. There was no longer any distinction between what should be done and what should not. All distinction, again, between clean and unclean food ceased. Men ceased to distinguish between what drink was allowable and what drink was otherwise. All creatures began to injure one another. There were no restraints in the matter of the union of the sexes. All idea of property ceased. All creatures began to rob, and snatching meat from one another. The strong began to slay the weak. Nobody cherished the slightest consideration for his neighbour. The Grandsire then, having worshipped the divine and eternal Vishnu, addressed that great boon-giving god, saying, 'It behoveth thee, O Kesava, to show mercy on the present occasion. Let it be so ordained by thee that the confusion that has occurred may disappear.' Thus addressed, that foremost of deities, armed with an enormous Sula, 2 having reflected long, created his ownself into the form of Chastisement. From that form, having Righteousness for its legs, the goddess Saraswati created Danda-niti (Science of Chastisement) which very soon became celebrated over the world. After this the great god armed with the enormous Sula, having again reflected for some time, appointed a few among the gods as the lords or rulers of their respective classes. It was then that he made the divine Indra of a thousand eyes the ruler of the deities. Yama the son of Vivaswat was made the lord of the Pitris. Kuvera was made the lord of treasures and of all the Rakshasas. Meru was made the king of the mountains, and Ocean was made the lord of the rivers. The puissant Varuna was installed into the sovereignty of the waters and the Asuras. Death was made the lord of life and all living things, and Fire was appointed as the lord of all things possessed of energy. The puissant Isana the high-souled and eternal Mahadeva, of three eyes, was made the lord of the Rudras. Vasishtha was made the lord of the Brahmanas, and Jatavedas was made the chief of the Vasus. Surya was made the lord of all luminous bodies, and Chandramas was made the king of Stars and constellations. Ansumat was made the lord of all herbs, and the puissant and foremost of deities, viz., Kumara or Skanda, of twelve arms, was made the chief of all the spirits and ghostly beings (that wait upon Mahadeva). Time, possessing the seeds of both destruction and growth, was made the sovereign of all creatures as also of the four portions of Death (viz., weapons, diseases, Yama, and acts) and lastly of grief and joy. The Srutis declare that the supreme god Mahadeva, that lord of lords, O king, armed with Sula, is the chief of the Rudras. The rod of chastisement was given to Brahmana's son of subsequent birth, viz., Kshupa, that lord of all creatures and the foremost one of all virtuous persons. Upon the completion of that sacrifice according to due rites, Mahadeva, after doing proper reverence made over

[paragraph continues] Chastisement, that protector of Righteousness, unto Vishnu. 1 Vishnu gave it to Angiras; and Angiras, that foremost of ascetics, made it over to Indra and Marichi. Marichi gave it to Bhrigu. Bhrigu gave that rod intended for the protection of righteousness, unto all the Rishis. The Rishis gave it unto the Regents of the world, and the Regents made it over again to Kshupa. Kshupa then made it over to Manu the son of Surya. The deity of Sraddhas (viz., Manu), gave it unto his sons for the sake of true righteousness and wealth. Chastisement should be inflicted with discrimination, guided by righteousness and not by caprice. It is intended for restraining the wicked. Fines and forfeitures are intended for striking alarm, and not for filling the king's treasury. The maiming of one's body or the infliction of death should not proceed from trivial causes. The infliction of physical pain by diverse means, hurling from tops of mountains, and banishment also, should not proceed from similar causes. Surya's son Manu gave the rod of chastisement (to his sons) for the protection of the world. Chastisement, in the hands of successive holders, remains awake, protecting all creatures. At the top of the scale, the divine Indra is awake (with the rod of chastisement); after him, Agni of blazing flames; after him, Varuna; after Varuna, Prajapati; after Prajapati, Righteousness whose essence consists of restraint, 2 after Righteousness the son of Brahman, viz., the eternal Law; after Law, Energy is awake, employed in the act of protection; after Energy, the herbs (offered in sacrifices for supporting the gods and used as food and medicines); after the herbs, the mountains; after the mountains, all kinds of juices and their attributes; after these, the goddess Niriti; after Niriti, the planets and the luminous bodies in heaven; after these, the Vedas; after the Vedas, the puissant form of Vishnu with equine head; after him, the almighty and eternal Grandsire, viz., Brahman; after the Grandsire, the divine and blessed Mahadeva; after Mahadeva, the Viswedevas; after them, the great Rishis; after the Rishis the divine Soma; after Soma, the deities who are all eternal; after the deities, know that the Brahmanas are awake. After the Brahmanas, the Kshatriyas are righteously protecting all creatures. The eternal universe, consisting of mobile and immobile creatures, is kept awake by the Kshatriyas. Creatures are kept awake in this world, and Chastisement is awake among them. Possessed of splendour resembling that of the Grandsire himself, Chastisement keeps together and upholds everything. 3 Time, O Bharata, is always awake, in the beginning, the middle, and the end. The master of all the worlds, the lord of all creatures, the puissant and blessed Mahadeva, the god of gods, is always awake. He is called by these names also, viz., Kapardin, Sankara, Rudra, Bhava, Sthanu and the lord of Uma. Thus Chastisement also keeps awake in the beginning, the middle, and the end. A virtuous king should rule properly, guided by Chastisement.'

"Bhishma continued, 'That person who listens to this teaching of Vasuhoma, and having listened to it conducts himself according to its tenure, is sure to obtain the fruition of all his wishes. I have now, O bull among men, told thee everything as to who Chastisement is, that restrainer of the universe which is governed by righteousness.'"

265:1 Jataharamadisat may also mean 'ordered the removal of his matted locks'--in other words, 'had a shame.'

265:2 i.e., to acknowledge thee as a tutor.

266:1 The sense is that inasmuch as the Grandsire, who was the governor of the universe, assumed the mild and peaceful aspect of a sacrificer, Chastisement which had dwelt in his furious form could no longer exist.

266:2 Though Sula is mentioned, yet it is Vishnu and not Mahadeva, that is implied. Generally the word means any weapon.

267:1 The whole account contains more than one inconsistency. The commentator is silent. I think the inconsistencies are incapable of being explained. It is very probable that there have been interpolations in the passage. Verse 34 is probably an interpolation, as also verse 36.

267:2 i.e., Self-denial or discipline.

267:3 I have not the faintest idea of what is intended by these verses, viz., 43 and 51. Nilakantha is silent. It is very doubtful if they have really any meaning.

12.123.1

युधिष्ठिर उवाच
तात धर्मार्थकामानां श्रोतुमिच्छामि निश्चयम्
लोकयात्रा हि कार्त्स्न्येन त्रिष्वेतेषु प्रतिष्ठिता

12.123.2

धर्मार्थकामाः किंमूलास्त्रयाणां प्रभवश्च कः
अन्योन्यं चानुषज्जन्ते वर्तन्ते च पृथक्पृथक्

12.123.3

भीष्म उवाच
यदा ते स्युः सुमनसो लोकसंस्थार्थनिश्चये
कालप्रभवसंस्थासु सज्जन्ते च त्रयस्तदा

12.123.4

धर्ममूलस्तु देहोऽर्थः कामोऽर्थफलमुच्यते
संकल्पमूलास्ते सर्वे संकल्पो विषयात्मकः

12.123.5

विषयाश्चैव कार्त्स्न्येन सर्व आहारसिद्धये
मूलमेतत्त्रिवर्गस्य निवृत्तिर्मोक्ष उच्यते

12.123.6

धर्मः शरीरसंगुप्तिर्धर्मार्थं चार्थ इष्यते
कामो रतिफलश्चात्र सर्वे चैते रजस्वलाः

12.123.7

संनिकृष्टांश्चरेदेनान्न चैनान्मनसा त्यजेत्
विमुक्तस्तमसा सर्वान्धर्मादीन्कामनैष्ठिकान्

12.123.8

श्रेष्ठबुद्धिस्त्रिवर्गस्य यदयं प्राप्नुयात्क्षणात्
बुद्ध्या बुध्येदिहार्थे न तदह्ना तु निकृष्टया

12.123.9

अपध्यानमलो धर्मो मलोऽर्थस्य निगूहनम्
संप्रमोदमलः कामो भूयः स्वगुणवर्तितः

12.123.10

अत्राप्युदाहरन्तीममितिहासं पुरातनम्
कामन्दस्य च संवादमङ्गारिष्ठस्य चोभयोः

12.123.11

कामन्दमृषिमासीनमभिवाद्य नराधिपः
अङ्गारिष्ठोऽथ पप्रच्छ कृत्वा समयपर्ययम्

12.123.12

यः पापं कुरुते राजा काममोहबलात्कृतः
प्रत्यासन्नस्य तस्यर्षे किं स्यात्पापप्रणाशनम्

12.123.13

अधर्मो धर्म इति ह योऽज्ञानादाचरेदिह
तं चापि प्रथितं लोके कथं राजा निवर्तयेत्

12.123.14

कामन्द उवाच
यो धर्मार्थौ समुत्सृज्य काममेवानुवर्तते
स धर्मार्थपरित्यागात्प्रज्ञानाशमिहार्छति

12.123.15

प्रज्ञाप्रणाशको मोहस्तथा धर्मार्थनाशकः
तस्मान्नास्तिकता चैव दुराचारश्च जायते

12.123.16

दुराचारान्यदा राजा प्रदुष्टान्न नियच्छति
तस्मादुद्विजते लोकः सर्पाद्वेश्मगतादिव

12.123.17

तं प्रजा नानुवर्तन्ते ब्राह्मणा न च साधवः
ततः संक्षयमाप्नोति तथा वध्यत्वमेति च

12.123.18

अपध्वस्तस्त्ववमतो दुःखं जीवति जीवितम्
जीवेच्च यदपध्वस्तस्तच्छुद्धं मरणं भवेत्

12.123.19

अत्रैतदाहुराचार्याः पापस्य च निबर्हणम्
सेवितव्या त्रयी विद्या सत्कारो ब्राह्मणेषु च

12.123.20

महामना भवेद्धर्मे विवहेच्च महाकुले
ब्राह्मणांश्चापि सेवेत क्षमायुक्तान्मनस्विनः

12.123.21

जपेदुदकशीलः स्यात्सुमुखो नान्यदास्थितः
धर्मान्वितान्संप्रविशेद्बहिः कृत्वैव दुष्कृतीन्

12.123.22

प्रसादयेन्मधुरया वाचाप्यथ च कर्मणा
इत्यस्मीति वदेन्नित्यं परेषां कीर्तयन्गुणान्

12.123.23

अपापो ह्येवमाचारः क्षिप्रं बहुमतो भवेत्
पापान्यपि च कृच्छ्राणि शमयेन्नात्र संशयः

12.123.24

गुरवोऽपि परं धर्मं यद्ब्रूयुस्तत्तथा कुरु
गुरूणां हि प्रसादाद्धि श्रेयः परमवाप्स्यसि

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'I wish, O sire, to hear the settled conclusions on the subject of Virtue, Wealth, and Pleasure. Depending upon which of these does the course of life proceed? What are the respective roots of Virtue, Wealth, and Pleasure? What are again the results of those three? They are sometimes see n to mingle with one another, and sometimes to exist separately and independently of one another.'

"Bhishma said, 'When men in this world endeavour with good hearts to achieve Wealth with the aid of Virtue, then those three, viz., Virtue, Wealth, and Pleasure, may be seen to co-exist in a state of union in respect of time, cause, and action. 1 Wealth has its root in Virtue, and Pleasure is said to be the fruit of Wealth. All the three again have their root in Will. Will is concerned with objects. All objects, again, in their entirety, exist for gratifying the desire of enjoyment. Upon these then does the aggregate of three depend. Entire abstraction from all objects is Emancipation. It is said that Virtue is sought for the protection of the body, and Wealth is for the acquisition of Virtue. Pleasure is only the gratification of the senses. All the three have, therefore, the quality of Passion. 2 Virtue, Wealth, and Pleasure, when sought for the sake of heaven or such other rewards, are said to be remote because the rewards themselves are remote. When sought, however, for the sake of Knowledge of Self, they are said to be proximate. One should seek them when they are of such a character. 3 One should not cast them off even mentally. If Virtue, Wealth, and Pleasure are to be abandoned, one should abandon them when one has freed one's self by ascetic penances. 4 The aim of the triple aggregate is towards emancipation.

[paragraph continues] Would that man could obtain it! One's acts, undertaken and completed with eve tithe aid of intelligence may or may not lead to the expected results. Virtue is not always the root of Wealth, for other things than Virtue lead to Wealth (such as service, agriculture, &c). There is again a contrary opinion (for some say that Wealth is earned through chance or birth or like causes). In some instances, Wealth acquired has been productive of evil. Other things again that Wealth (such as fasts and vows) have led to the acquisition of Virtue. As regards this topic, therefore, a dullard whose understanding has been debased by ignorance, never succeeds in acquiring the highest aim of Virtue and Wealth, viz., Emancipation. Virtue's dross consists in the desire of reward; the dross of Wealth consists in hoarding it; when purged of these impurities, they are productive of great results. In this connection is cited the narrative of the discourse that look place in days of old between Kamandaka and Angaristha. One day, king Angaristha, having waited for the opportunity, saluted the Rishi Kamandaka as he was seated at his ease and asked him the following questions, 'If a king, forced by lust and folly, commits sin for which he afterwards repents, by what acts, O Rishi, can those sins be destroyed? If again a man impelled by ignorance, does what is sinful in the belief that he is acting righteously, how shall the king put a stop to that sin come into vogue among men?'

"Kamandaka said, 'That man who, abandoning Virtue and Wealth pursues only Pleasure, reaps as the consequence of such conduct the destruction of his intelligence. The destruction of intelligence is followed by heedlessness that is at once destructive of both Virtue and Wealth. From such heedlessness proceed dire atheism and systematic wickedness of conduct. If the king does not restrain those wicked men of sinful conduct, all good subjects then live in fear of him like the inmate of a room within which a snake has concealed itself. The subjects do not follow such a king. Brahmanas and all pious persons also act in the same way. As a consequence the king incurs great danger, and ultimately the risk of destruction itself. Overtaken by infamy and insult, he has to drag on a miserable existence. A life of infamy, however, is equal to death. Men learned in the scriptures have indicated the following means for checking sin. The king should always devote himself to the study of the three Vedas. He should respect the Brahmanas and do good offices unto them. He should be devoted to righteousness. He should make alliance (of marriage) with high families. He should wait upon high-minded Brahmanas adorned with the virtue of forgiveness. He should perform ablutions and recite sacred mantras and thus pass his time happily. Banishing all wicked subjects from himself and his kingdom, he should seek the companionship of virtuous men. He should gratify all persons by speeches or good acts. He should say unto all--'I am yours,'--proclaim the virtues of even his foes. By pursuing such conduct he may soon cleanse himself of his sins and win the high regard of all. Without doubt, by conduct such as this all his sins will be destroyed. Thou shouldst accomplish all those high duties which thy seniors and preceptors would indicate. Thou art sure to obtain great blessing through the grace of thy seniors and preceptors.'"

268:1 The commentator illustrates this by the action of a virtuous husband seeking congress with his wedded wife in the proper season. There is religious merit in the performance of the rites known by the name of Garbhadhana; there is pleasure in the act itself; and lastly, wealth or profit in the form of a son is also acquired.

268:2 There are three qualities or attributes that characterise human acts, viz., Goodness, Passion, and Darkness. Vide the latter sections of the Bhagavadgita. Such Virtue and Wealth and Pleasure, therefore, are not very high objects of pursuit. Things possessing the, attribute of Goodness only are worthy of pursuit.

268:3 i.e., one should seek virtue for only compassing purity of soul; Wealth in order that one may spend it in acts undertaken without desire of fruit; and Pleasure for only supporting the body.

268:4 Dharmadinkamanaishthikan, i.e., having Dharma for the first and Karna for the last, hence Virtue, Wealth and Pleasure.

12.124.1

युधिष्ठिर उवाच
इमे जना नरश्रेष्ठ प्रशंसन्ति सदा भुवि
धर्मस्य शीलमेवादौ ततो मे संशयो महान्

12.124.2

यदि तच्छक्यमस्माभिर्ज्ञातुं धर्मभृतां वर
श्रोतुमिच्छामि तत्सर्वं यथैतदुपलभ्यते

12.124.3

कथं नु प्राप्यते शीलं श्रोतुमिच्छामि भारत
किंलक्षणं च तत्प्रोक्तं ब्रूहि मे वदतां वर

12.124.4

भीष्म उवाच
पुरा दुर्योधनेनेह धृतराष्ट्राय मानद
आख्यातं तप्यमानेन श्रियं दृष्ट्वा तथागताम्

12.124.5

इन्द्रप्रस्थे महाराज तव सभ्रातृकस्य ह
सभायां चावहसनं तत्सर्वं शृणु भारत

12.124.6

भवतस्तां सभां दृष्ट्वा समृद्धिं चाप्यनुत्तमाम्
दुर्योधनस्तदासीनः सर्वं पित्रे न्यवेदयत्

12.124.7

श्रुत्वा च धृतराष्ट्रोऽपि दुर्योधनवचस्तदा
अब्रवीत्कर्णसहितं दुर्योधनमिदं वचः

12.124.8

किमर्थं तप्यसे पुत्र श्रोतुमिच्छामि तत्त्वतः
श्रुत्वा त्वामनुनेष्यामि यदि सम्यग्भविष्यसि

12.124.9

यथा त्वं महदैश्वर्यं प्राप्तः परपुरंजय
किंकरा भ्रातरः सर्वे मित्राः संबन्धिनस्तथा

12.124.10

आच्छादयसि प्रावारानश्नासि पिशितोदनम्
आजानेया वहन्ति त्वां कस्माच्छोचसि पुत्रक

12.124.11

दुर्योधन उवाच
दश तानि सहस्राणि स्नातकानां महात्मनाम्
भुञ्जते रुक्मपात्रीषु युधिष्ठिरनिवेशने

12.124.12

दृष्ट्वा च तां सभां दिव्यां दिव्यपुष्पफलान्विताम्
अश्वांस्तित्तिरकल्माषान्रत्नानि विविधानि च

12.124.13

दृष्ट्वा तां पाण्डवेयानामृद्धिमिन्द्रोपमां शुभाम्
अमित्राणां सुमहतीमनुशोचामि मानद

12.124.14

धृतराष्ट्र उवाच
यदीच्छसि श्रियं तात यादृशीं तां युधिष्ठिरे
विशिष्टां वा नरव्याघ्र शीलवान्भव पुत्रक

12.124.15

शीलेन हि त्रयो लोकाः शक्या जेतुं न संशयः
न हि किंचिदसाध्यं वै लोके शीलवतां भवेत्

12.124.16

एकरात्रेण मान्धाता त्र्यहेण जनमेजयः
सप्तरात्रेण नाभागः पृथिवीं प्रतिपेदिवान्

12.124.17

एते हि पार्थिवाः सर्वे शीलवन्तो दमान्विताः
अतस्तेषां गुणक्रीता वसुधा स्वयमागमत्

12.124.18

अत्राप्युदाहरन्तीममितिहासं पुरातनम्
नारदेन पुरा प्रोक्तं शीलमाश्रित्य भारत

12.124.19

प्रह्रादेन हृतं राज्यं महेन्द्रस्य महात्मनः
शीलमाश्रित्य दैत्येन त्रैलोक्यं च वशीकृतम्

12.124.20

ततो बृहस्पतिं शक्रः प्राञ्जलिः समुपस्थितः
उवाच च महाप्राज्ञः श्रेय इच्छामि वेदितुम्

12.124.21

ततो बृहस्पतिस्तस्मै ज्ञानं नैःश्रेयसं परम्
कथयामास भगवान्देवेन्द्राय कुरूद्वह

12.124.22

एतावच्छ्रेय इत्येव बृहस्पतिरभाषत
इन्द्रस्तु भूयः पप्रच्छ क्व विशेषो भवेदिति

12.124.23

बृहस्पतिरुवाच
विशेषोऽस्ति महांस्तात भार्गवस्य महात्मनः
तत्रागमय भद्रं ते भूय एव पुरंदर

12.124.24

धृतराष्ट्र उवाच
आत्मनस्तु ततः श्रेयो भार्गवात्सुमहायशाः
ज्ञानमागमयत्प्रीत्या पुनः स परमद्युतिः

12.124.25

तेनापि समनुज्ञातो भार्गवेण महात्मना
श्रेयोऽस्तीति पुनर्भूयः शुक्रमाह शतक्रतुः

12.124.26

भार्गवस्त्वाह धर्मज्ञः प्रह्रादस्य महात्मनः
ज्ञानमस्ति विशेषेण ततो हृष्टश्च सोऽभवत्

12.124.27

स ततो ब्राह्मणो भूत्वा प्रह्रादं पाकशासनः
सृत्वा प्रोवाच मेधावी श्रेय इच्छामि वेदितुम्

12.124.28

प्रह्रादस्त्वब्रवीद्विप्रं क्षणो नास्ति द्विजर्षभ
त्रैलोक्यराज्ये सक्तस्य ततो नोपदिशामि ते

12.124.29

ब्राह्मणस्त्वब्रवीद्वाक्यं कस्मिन्काले क्षणो भवेत्
ततोपदिष्टमिच्छामि यद्यत्कार्यान्तरं भवेत्

12.124.30

ततः प्रीतोऽभवद्राजा प्रह्रादो ब्रह्मवादिने
तथेत्युक्त्वा शुभे काले ज्ञानतत्त्वं ददौ तदा

12.124.31

ब्राह्मणोऽपि यथान्यायं गुरुवृत्तिमनुत्तमाम्
चकार सर्वभावेन यद्वत्स मनसेच्छति

12.124.32

पृष्टश्च तेन बहुशः प्राप्तं कथमरिंदम
त्रैलोक्यराज्यं धर्मज्ञ कारणं तद्ब्रवीहि मे

12.124.33

प्रह्राद उवाच
नासूयामि द्विजश्रेष्ठ राजास्मीति कदाचन
कव्यानि वदतां तात संयच्छामि वहामि च

12.124.34

ते विस्रब्धाः प्रभाषन्ते संयच्छन्ति च मां सदा
ते मा कव्यपदे सक्तं शुश्रूषुमनसूयकम्

12.124.35

धर्मात्मानं जितक्रोधं संयतं संयतेन्द्रियम्
समाचिन्वन्ति शास्तारः क्षौद्रं मध्विव मक्षिकाः

12.124.36

सोऽहं वागग्रपिष्टानां रसानामवलेहिता
स्वजात्यानधितिष्ठामि नक्षत्राणीव चन्द्रमाः

12.124.37

एतत्पृथिव्याममृतमेतच्चक्षुरनुत्तमम्
यद्ब्राह्मणमुखे कव्यमेतच्छ्रुत्वा प्रवर्तते

12.124.38

धृतराष्ट्र उवाच
एतावच्छ्रेय इत्याह प्रह्रादो ब्रह्मवादिनम्
शुश्रूषितस्तेन तदा दैत्येन्द्रो वाक्यमब्रवीत्

12.124.39

यथावद्गुरुवृत्त्या ते प्रीतोऽस्मि द्विजसत्तम
वरं वृणीष्व भद्रं ते प्रदातास्मि न संशयः

12.124.40

कृतमित्येव दैत्येन्द्रमुवाच स च वै द्विजः
प्रह्रादस्त्वब्रवीत्प्रीतो गृह्यतां वर इत्युत

12.124.41

ब्राह्मण उवाच
यदि राजन्प्रसन्नस्त्वं मम चेच्छसि चेद्धितम्
भवतः शीलमिच्छामि प्राप्तुमेष वरो मम

12.124.42

धृतराष्ट्र उवाच
ततः प्रीतश्च दैत्येन्द्रो भयं चास्याभवन्महत्
वरे प्रदिष्टे विप्रेण नाल्पतेजायमित्युत

12.124.43

एवमस्त्विति तं प्राह प्रह्रादो विस्मितस्तदा
उपाकृत्य तु विप्राय वरं दुःखान्वितोऽभवत्

12.124.44

दत्ते वरे गते विप्रे चिन्तासीन्महती ततः
प्रह्रादस्य महाराज निश्चयं न च जग्मिवान्

12.124.45

तस्य चिन्तयतस्तात छायाभूतं महाद्युते
तेजो विग्रहवत्तात शरीरमजहात्तदा

12.124.46

तमपृच्छन्महाकायं प्रह्रादः को भवानिति
प्रत्याह ननु शीलोऽस्मि त्यक्तो गच्छाम्यहं त्वया

12.124.47

तस्मिन्द्विजवरे राजन्वत्स्याम्यहमनिन्दितम्
योऽसौ शिष्यत्वमागम्य त्वयि नित्यं समाहितः
इत्युक्त्वान्तर्हितं तद्वै शक्रं चान्वविशत्प्रभो

12.124.48

तस्मिंस्तेजसि याते तु तादृग्रूपस्ततोऽपरः
शरीरान्निःसृतस्तस्य को भवानिति चाब्रवीत्

12.124.49

धर्मं प्रह्राद मां विद्धि यत्रासौ द्विजसत्तमः
तत्र यास्यामि दैत्येन्द्र यतः शीलं ततो ह्यहम्

12.124.50

ततोऽपरो महाराज प्रज्वलन्निव तेजसा
शरीरान्निःसृतस्तस्य प्रह्रादस्य महात्मनः

12.124.51

को भवानिति पृष्टश्च तमाह स महाद्युतिः
सत्यमस्म्यसुरेन्द्राग्र्य यास्येऽहं धर्ममन्विह

12.124.52

तस्मिन्ननुगते धर्मं पुरुषे पुरुषोऽपरः
निश्चक्राम ततस्तस्मात्पृष्टश्चाह महात्मना
वृत्तं प्रह्राद मां विद्धि यतः सत्यं ततो ह्यहम्

12.124.53

तस्मिन्गते महाश्वेतः शरीरात्तस्य निर्ययौ
पृष्टश्चाह बलं विद्धि यतो वृत्तमहं ततः
इत्युक्त्वा च ययौ तत्र यतो वृत्तं नराधिप

12.124.54

ततः प्रभामयी देवी शरीरात्तस्य निर्ययौ
तामपृच्छत्स दैत्येन्द्रः सा श्रीरित्येवमब्रवीत्

12.124.55

उषितास्मि सुखं वीर त्वयि सत्यपराक्रमे
त्वया त्यक्ता गमिष्यामि बलं यत्र ततो ह्यहम्

12.124.56

ततो भयं प्रादुरासीत्प्रह्रादस्य महात्मनः
अपृच्छत च तां भूयः क्व यासि कमलालये

12.124.57

त्वं हि सत्यव्रता देवी लोकस्य परमेश्वरी
कश्चासौ ब्राह्मणश्रेष्ठस्तत्त्वमिच्छामि वेदितुम्

12.124.58

श्रीरुवाच
स शक्रो ब्रह्मचारी च यस्त्वया चोपशिक्षितः
त्रैलोक्ये ते यदैश्वर्यं तत्तेनापहृतं प्रभो

12.124.59

शीलेन हि त्वया लोकाः सर्वे धर्मज्ञ निर्जिताः
तद्विज्ञाय महेन्द्रेण तव शीलं हृतं प्रभो

12.124.60

धर्मः सत्यं तथा वृत्तं बलं चैव तथा ह्यहम्
शीलमूला महाप्राज्ञ सदा नास्त्यत्र संशयः

12.124.61

भीष्म उवाच
एवमुक्त्वा गता तु श्रीस्ते च सर्वे युधिष्ठिर
दुर्योधनस्तु पितरं भूय एवाब्रवीदिदम्

12.124.62

शीलस्य तत्त्वमिच्छामि वेत्तुं कौरवनन्दन
प्राप्यते च यथा शीलं तमुपायं वदस्व मे

12.124.63

धृतराष्ट्र उवाच
सोपायं पूर्वमुद्दिष्टं प्रह्रादेन महात्मना
संक्षेपतस्तु शीलस्य शृणु प्राप्तिं नराधिप

12.124.64

अद्रोहः सर्वभूतेषु कर्मणा मनसा गिरा
अनुग्रहश्च दानं च शीलमेतत्प्रशस्यते

12.124.65

यदन्येषां हितं न स्यादात्मनः कर्म पौरुषम्
अपत्रपेत वा येन न तत्कुर्यात्कथंचन

12.124.66

तत्तु कर्म तथा कुर्याद्येन श्लाघेत संसदि
एतच्छीलं समासेन कथितं कुरुसत्तम

12.124.67

यद्यप्यशीला नृपते प्राप्नुवन्ति क्वचिच्छ्रियम्
न भुञ्जते चिरं तात समूलाश्च पतन्ति ते

12.124.68

एतद्विदित्वा तत्त्वेन शीलवान्भव पुत्रक
यदीच्छसि श्रियं तात सुविशिष्टां युधिष्ठिरात्

12.124.69

भीष्म उवाच
एतत्कथितवान्पुत्रे धृतराष्ट्रो नराधिप
एतत्कुरुष्व कौन्तेय ततः प्राप्स्यसि तत्फलम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'All persons on earth, O foremost of men, applaud virtuous behaviour. I have, however, great doubts with respect to this object of their praise. If the topic be capable of being understood by us, O foremost of virtuous men, I desire to hear everything about the way in which virtuous behaviour can be acquired. How indeed, is that behaviour acquired, O Bharata! I desire to hear it. Tell me also, O foremost of speakers, what has been said to be the characteristics of that behaviour.'

"Bhishma said, Formerly, O giver of honours, Duryodhana while burning with grief at sight of that well-known prosperity belonging to thee and thy brothers at Indraprastha and for the jeers he received in consequence of his mistakes at the grand mansion, had asked his father Dhritarashtra the same question. Listen to what transpired on that occasion, O Bharata! Having seen that grand mansion of thine and that high prosperity of which thou wert master, Duryodhana, while sitting before his father, spake of what he had seen to the latter. Having heard the words of Duryodhana, Dhritarashtra, addressing his son and Karna, replied unto him as follows.

Dhritarashtra said, 'Why dost thou grieve, O son! I desire to hear the cause in detail. If after ascertaining the reason they appear to be adequate, I shall then endeavour to instruct thee. O subjugator of hostile towns, thou too hast obtained great affluence. All thy brothers are ever obedient to thee, as also all thy friends and relatives. Thou coverest thy limbs with the best robes. Thou eatest the richest food. 1 Steeds of the best kind bear thee. Why then hast thou become pale and emaciated?'

Duryodhana said, 'Ten thousands of high-souled Snataka Brahmanas daily eat at Yudhishthira's palace off plates of gold. Beholding his excellent mansion adorned with excellent flowers and fruit, his steeds of the Tittiri and the Kalmasha breeds, his robes of diverse kinds, indeed, beholding that high prosperity of my enemies viz., the sons of Pandu, a prosperity that resembles the high affluence of Vaisravana himself, I am burning with grief, O Bharata!'

Dhritarashtra said, 'If thou wishest, O sire, to win prosperity like that of Yudhishthira or that which is even superior to it, do thou then, O son, endeavour to be of virtuous behaviour. Without doubt, one may, by behaviour alone, conquer the three worlds. There is nothing impossible of attainment by persons of virtuous behaviour. Mandhatri conquered the whole world in course of only one night, Janamejaya, in course of three; and Nabhaga, in course of seven. All these kings were possessed of compassion and of virtuous behaviour. For this reason the earth came to them of their own accord, won over by their virtue.

"Duryodhana said, 'I desire to hear, O Bharata, how that behaviour may be acquired, that behaviour, viz., in consequence of which the earth was won so

speedily (by the kings named by thee).

"'Dhritarashtra said, 'In this connection, the following old narrative is cited. It was formerly recited by Narada on the subject of virtuous behaviour. In days of yore, the Daitya Prahlada, by the merit of his behaviour, snatched from the high-souled Indra his sovereignty and reduced the three worlds to subjection. Sukra then, with joined hands, approached Vrihaspati. Possessed of great wisdom, the chief of the celestials addressed the great preceptor, saying, 'I desire thee to tell me what is the source of felicity. Thus addressed, Vrihaspati said unto him that Knowledge (leading to emancipation) is the source of the highest felicity. Indeed, Vrihaspati indicated Knowledge to be the source of supreme felicity. Indra, however, once more asked him as to whether there was anything higher than that.

"Vrihaspati said, 'There is something, O son, that is still higher. The high-souled Bhargava (Usanas) will instruct thee better. Repair to him, blessed be thou, and enquire of him, O chief of the celestials!' Possessed of great ascetic merit and endued with great splendour, the chief of the celestials then repaired to Bhargava and obtained from him with a ratified heart, a knowledge of what was for his great good. Obtaining the permission of the high-souled Bhargava, the performer of a hundred sacrifices once more asked the sage as to whether there was anything higher (as the means for the acquisition of felicity) than what the sage had already told him. The omniscient Bhargava said, 'The high-souled Prahlada has better knowledge.' Learning this, Indra became highly delighted. The chastiser of Paka, possessed of great intelligence, assumed the form of a Brahmana, and repairing to Prahlada, asked him, saying, 'I desire to hear what conduces to felicity. Prahlada answered the Brahmana, saying, 'O chief of regenerate ones, I have no time, being wholly occupied in the task of ruling the three worlds, I cannot, therefore, instruct thee.' The Brahmana said, 'O king, when thou mayst have leisure, I desire to listen to thy instructions about what course of conduct is productive of good. At this answer, king Prahlada. became delighted with that utterer of Brahma. Saying, 'So be it!' he availed of a favourable opportunity for imparting to the Brahmana the truths of knowledge. The Brahma na duly observed towards Prahlada the conduct which a disciple should observe towards his preceptor, and began with his whole heart to do what Prahlada desired. Many a time the Brahmana enquired, saying, 'O chastiser of foes, by what means hast thou been able to win the sovereignty of the three worlds? Tell me, O righteous king, 'What those means are.' Prahlada, O monarch, answered the question the Brahmana asked.

"Prahlada said, 'I do not, O regenerate one, feel any pride in consequence of my being a king, nor do I cherish any hostile feelings towards the Brahmanas. On the other hand, I accept and follow the counsels of policy they declare unto Me based upon the teachings of Sukra. In complete trustfulness they say unto me what they wish to say, and restrain me from courses that are unrighteous or improper. I am ever obedient to the teachings of Sukra. I wait upon and serve the Brahmanas and my seniors. I bear no malice. I am of righteous soul. I have conquered wrath. I am self-restrained, and all my senses are under my

control. These regenerate ones that are my instructors pour beneficial instructions upon me like bees dropping honey into the cells of their comb. I taste the nectar dropped by those learned men, and like the Moon among the constellations I live among the members of my race. 1 Even this is nectar on earth, even this is the clearest eye, viz., listening to the teaching of Sukra from the lips of Brahmanas and acting according to them. In these consists the good of a man.' Thus said Prahlada unto that utterer of Brahma. Served dutifully by him, the chief of the Daityas once more said, 'O foremost of regenerate ones, I am exceedingly gratified with thee in consequence of thy dutiful behaviour towards me. Ask of me the boon thou desirest, blessed be thou, for verily I shall grant thee what thou wilt ask. The Brahmana answered the chief of the Daityas saying, 'Very well. I will obey thee.' Prahlada, gratified with him, said, 'Take what thou wishest.'

"The Brahmana said, 'If, the king, thou hast been gratified with me and if thou wishest to do what is agreeable to me, I desire then to acquire thy behaviour. Even this is the boon that I solicit. 2 At this, though delighted, Prahlada became filled with a great fear. Indeed, when this boon was indicated by the Brahmana, the Daitya chief thought the solicitor could not be a person of ordinary energy. Wondering much, Prahlada at last said, 'Let it be so.' Having, however, granted the boon, the Daitya chief became filled with grief. The Brahmana, having received the boon, went away, but Prahlada, O king, became penetrated by a deep anxiety and knew not what to do. While the Daitya chief sat brooding over the matter, a flame of light issued out of his body. It had a shadowy form of great splendour and huge proportions. Prahlada asked the form, saying, 'Who art thou?' The form answered, saying, 'I am the embodiment of thy Behaviour. Cast off by thee I am going away. I shall henceforth, O king, dwell in that faultless and foremost of Brahmanas who had become thy devoted disciple.' Having said these words, the form disappeared and soon after entered the body of Sakra. After the disappearance of that form, another of similar shape issued out of Prahlada's body. The Daitya chief addressed it, saying, 'Who art thou?' The form answered, saying, 'Know me, O Prahlada, for the embodiment of Righteousness. I shall go there where that foremost of Brahmanas is, for, O chief of the Daityas, I reside there where Behaviour dwells.' Upon the disappearance of Righteousness, a third form, O monarch, blazing with splendour, issued out of the body of the high souled Prahlada. Asked by Prahlada as to who he was, that form possessed of great effulgence answered, saying, 'Know, O chief of the Daityas, that I am Truth. I shall leave thee, following the way of Righteousness.' After Truth had left Prahlada, following in the wake of Righteousness, another great person issued out of Prahlada's body. Asked by the Daityas king, the mighty being answered, 'I am the embodiment of Good deeds. Know, O Prahlada, that 1 live there where Truth lives.' After this one had left Prahlada, another being

came out, uttering loud and deep cries. Addressed by Prahlada, he answered, 'Know that I am Might. I dwell there where Good deeds are.' 'Having said these words, Might went away to that place whither Good deeds had gone. After this, a goddess of great effulgence issued out of Prahlada's body. The Daitya chief asked her and she answered him saying that she was the embodiment of Prosperity, adding, 'I dwelt in thee, O hero, O thou of prowess incapable of being baffled! Cast off by thee, I shall follow in the wake of Might.' The high-souled Prahlada, penetrated, with great fear, once more asked the goddess, saying, 'Where dost thou go, O goddess, O thou that dwellest amid lotuses? Thou art ever devoted to truth, O goddess, and thou art the first of deities. Who is that foremost of Brahmanas (who was my disciple)? I desire to know the truth.'

The goddess of Prosperity said, 'Devoted to the vow of Brahmacharya, that Brahmana who was instructed by thee was Sukra. O puissant one, he robbed thee of that sovereignty which thou hadst over the three worlds. O righteous one, it was by thy behaviour that thou hadst reduced the three worlds to subjection. Knowing this, the chief of the celestials robbed thee of thy behaviour. Righteousness and Truth and Good deeds and Might and myself, O thou of great wisdom, all have our root verily in Behaviour.'

"Bhishma continued, 'Having said these words, the goddess of Prosperity went away, as also all the rest, O Yudhishthira! Duryodhana, once more addressing his father, said these words: 'O delighter of the Kurus, I wish to know the truth about Behaviour. Tell me the means by which it may be acquired.'

"Dhritarashtra said, 'Those means were indicated by the high-souled Prahlada while discoursing unto Indra. Listen, however, O ruler of men, as how in brief Behaviour may be acquired. Abstention from injury, by act, thought, and word, in respect of all creatures, compassion, and gift, constitute behaviour that is worthy of praise. That act or exertion by which others are not benefited, or that act in consequence of which one has to feel shame, should never be done. That act, on the other hand, should be done in consequence of which o tie may win praise in society. O best of the Kurus, I have now told thee in brief as to what Behaviour is. If O king, persons of wicked behaviour do ever win prosperity, they do not enjoy it long, O son, and are seen to be exterminated by the root.'

"Dhritarashtra continued, 'Knowing all this truly, do thou, O son, be of good behaviour, if thou desirest to obtain prosperity greater than that of Yudhishthira.'

"Bhishma continued, 'Even this was what king Dhritarashtra said unto his son. Do thou act according, to these instructions, O son of Kunti, and thou wilt then surely obtain their fruit.'"

270:1 Pisitaudanam is food mixed with pounded meat; a kind of Pilau, or, perhaps, Kabab.

272:1 Vagagravidyanam is explained by Nilakantha to mean persons whose learning is at the end of their tongues and not buried in books; hence, persons of sharp memory.

272:2 The asker wishes to rob Prahlada of his conduct.

12.125.1

युधिष्ठिर उवाच
शीलं प्रधानं पुरुषे कथितं ते पितामह
कथमाशा समुत्पन्ना या च सा तद्वदस्व मे

12.125.2

संशयो मे महानेष समुत्पन्नः पितामह
छेत्ता च तस्य नान्योऽस्ति त्वत्तः परपुरंजय

12.125.3

पितामहाशा महती ममासीद्धि सुयोधने
प्राप्ते युद्धे तु यद्युक्तं तत्कर्तायमिति प्रभो

12.125.4

सर्वस्याशा सुमहती पुरुषस्योपजायते
तस्यां विहन्यमानायां दुःखो मृत्युरसंशयम्

12.125.5

सोऽहं हताशो दुर्बुद्धिः कृतस्तेन दुरात्मना
धार्तराष्ट्रेण राजेन्द्र पश्य मन्दात्मतां मम

12.125.6

आशां महत्तरां मन्ये पर्वतादपि सद्रुमात्
आकाशादपि वा राजन्नप्रमेयैव वा पुनः

12.125.7

एषा चैव कुरुश्रेष्ठ दुर्विचिन्त्या सुदुर्लभा
दुर्लभत्वाच्च पश्यामि किमन्यद्दुर्लभं ततः

12.125.8

भीष्म उवाच
अत्र ते वर्तयिष्यामि युधिष्ठिर निबोध तत्
इतिहासं सुमित्रस्य निर्वृत्तमृषभस्य च

12.125.9

सुमित्रो नाम राजर्षिर्हैहयो मृगयां गतः
ससार स मृगं विद्ध्वा बाणेन नतपर्वणा

12.125.10

स मृगो बाणमादाय ययावमितविक्रमः
स च राजा बली तूर्णं ससार मृगमन्तिकात्

12.125.11

ततो निम्नं स्थलं चैव स मृगोऽद्रवदाशुगः
मुहूर्तमेव राजेन्द्र समेन स पथागमत्

12.125.12

ततः स राजा तारुण्यादौरसेन बलेन च
ससार बाणासनभृत्सखड्गो हंसवत्तदा

12.125.13

तीर्त्वा नदान्नदीश्चैव पल्वलानि वनानि च
अतिक्रम्याभ्यतिक्रम्य ससारैव वने चरन्

12.125.14

स तु कामान्मृगो राजन्नासाद्यासाद्य तं नृपम्
पुनरभ्येति जवनो जवेन महता ततः

12.125.15

स तस्य बाणैर्बहुभिः समभ्यस्तो वनेचरः
प्रक्रीडन्निव राजेन्द्र पुनरभ्येति चान्तिकम्

12.125.16

पुनश्च जवमास्थाय जवनो मृगयूथपः
अतीत्यातीत्य राजेन्द्र पुनरभ्येति चान्तिकम्

12.125.17

तस्य मर्मच्छिदं घोरं सुमित्रोऽमित्रकर्शनः
समादाय शरश्रेष्ठं कार्मुकान्निरवासृजत्

12.125.18

ततो गव्यूतिमात्रेण मृगयूथपयूथपः
तस्य बाणपथं त्यक्त्वा तस्थिवान्प्रहसन्निव

12.125.19

तस्मिन्निपतिते बाणे भूमौ प्रज्वलिते ततः
प्रविवेश महारण्यं मृगो राजाप्यथाद्रवत्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Thou hast said, O grandsire, that behaviour is the first (of requisites for a man). Whence, however, does Hope arise? Tell me what it is. This great doubt has taken possession of my mind. There is no other person than thee, O subjugator of hostile towns, who can remove it. O grandsire, I had great hope in respect of Suyodhana that when, a battle was about to ensue (in consequence of his own obstinacy), he would, O lord, do what was proper. In every man hope is great. When that hope is destroyed, great is the grief that succeeds, and which, without doubt, is equal to almost death itself. Fool that I am, Dhritarashtra's wicked-souled son, Duryodhana, destroyed the hope I had cherished. Behold, O king, the foolishness of my mind! I think that hope is vaster than a mountain with all its trees. Or, perhaps, it is vaster than the firmament itself. Or, perhaps, O king, it is really immeasurable. Hope, O chief of the Kurus, is exceedingly difficult of being understood and equally difficult of being subdued. Beholding this last attribute of Hope, I ask, what else is so unconquerable as this?'

"Bhishma said, 'I shall narrate to thee, O Yudhishthira, in this connection, the discourse between Sumitra and Rishabha that took place in olden times. Listen to it. A royal sage of the Haihaya race, Sumitra by name, went out a hunting. He pursued a deer, having pierced it with a straight shaft. Possessed of great strength, the deer ran ahead, with the arrow sticking to him. The king was possessed of great strength, and accordingly pursued with great speed his prey. The animal, endued with fleetness, quickly cleared a low ground and then a level plain. The king, young, active and strong, and armed with bow and sword and cased in mail, still pursued it. Unaccompanied by anybody, in chasing the animal through the forest the king crossed many rivers and streams and lakes and copses. Endued with great speed, the animal, at its will, showing itself now and then to the king, ran on with great speed. Pierced with many shafts by the king, that denizen of wilderness, O monarch, as if in sport, repeatedly lessened the distance between itself and the pursuer. Repeatedly putting forth its speed and traversing one forest after another, it now and then showed itself to the king at a near point. At last that crusher of foes, taking a very superior shaft, sharp, terrible, and capable of penetrating into the very vitals, fixed it on his bowstring. The animal then, of huge proportions, as if laughing at the pursuer's efforts suddenly distanced him by reaching a point full four miles ahead of the range of the shaft. That arrow of blazing splendour accordingly fell on the ground. The deer entered a large forest but the king still continued the chase.'"

12.125.20

प्रविश्य तु महारण्यं तापसानामथाश्रमम्
आससाद ततो राजा श्रान्तश्चोपाविशत्पुनः

12.125.21

तं कार्मुकधरं दृष्ट्वा श्रमार्तं क्षुधितं तदा
समेत्य ऋषयस्तस्मिन्पूजां चक्रुर्यथाविधि

12.125.22

ऋषयो राजशार्दूलमपृच्छन्स्वं प्रयोजनम्
केन भद्रमुखार्थेन संप्राप्तोऽसि तपोवनम्

12.125.23

पदातिर्बद्धनिस्त्रिंशो धन्वी बाणी नरेश्वर
एतदिच्छाम विज्ञातुं कुतः प्राप्तोऽसि मानद
कस्मिन्कुले हि जातस्त्वं किंनामासि ब्रवीहि नः

12.125.24

ततः स राजा सर्वेभ्यो द्विजेभ्यः पुरुषर्षभ
आचख्यौ तद्यथान्यायं परिचर्यां च भारत

12.125.25

हैहयानां कुले जातः सुमित्रो मित्रनन्दनः
चरामि मृगयूथानि निघ्नन्बाणैः सहस्रशः
बलेन महता गुप्तः सामात्यः सावरोधनः

12.125.26

मृगस्तु विद्धो बाणेन मया सरति शल्यवान्
तं द्रवन्तमनु प्राप्तो वनमेतद्यदृच्छया
भवत्सकाशे नष्टश्रीर्हताशः श्रमकर्शितः

12.125.27

किं नु दुःखमतोऽन्यद्वै यदहं श्रमकर्शितः
भवतामाश्रमं प्राप्तो हताशो नष्टलक्षणः

12.125.28

न राजलक्षणत्यागो न पुरस्य तपोधनाः
दुःखं करोति तत्तीव्रं यथाशा विहता मम

12.125.29

हिमवान्वा महाशैलः समुद्रो वा महोदधिः
महत्त्वान्नान्वपद्येतां रोदस्योरन्तरं यथा
आशायास्तपसि श्रेष्ठास्तथा नान्तमहं गतः

12.125.30

भवतां विदितं सर्वं सर्वज्ञा हि तपोधनाः
भवन्तः सुमहाभागास्तस्मात्प्रक्ष्यामि संशयम्

12.125.31

आशावान्पुरुषो यः स्यादन्तरिक्षमथापि वा
किं नु ज्यायस्तरं लोके महत्त्वात्प्रतिभाति वः
एतदिच्छामि तत्त्वेन श्रोतुं किमिह दुर्लभम्

12.125.32

यदि गुह्यं तपोनित्या न वो ब्रूतेह माचिरम्
न हि गुह्यमतः श्रोतुमिच्छामि द्विजपुंगवाः

12.125.33

भवत्तपोविघातो वा येन स्याद्विरमे ततः
यदि वास्ति कथायोगो योऽयं प्रश्नो मयेरितः

12.125.34

एतत्कारणसामग्र्यं श्रोतुमिच्छामि तत्त्वतः
भवन्तो हि तपोनित्या ब्रूयुरेतत्समाहिताः

Translation — Kisari Mohan Ganguli

"Bhishma said, 'The king, having entered that large forest, came upon an asylum of ascetics. Fatigued with the toil he had undergone, he sat himself down for rest. Beholding him armed with bow, worn out with toil, and hungry, the ascetics approached him and honoured him in due form. Accepting the honours offered by the Rishis, the king enquired of them about the progress and advancement of their penances. Having duly answered the enquiries of the king, those Rishis endued with wealth of asceticism asked that tiger among rulers about the reason that led his steps to that retreat. And they said, 'Blessed be thou, in pursuit of what delightful object hast thou, O king, come to this asylum, walking on foot and armed with sword and bow and arrows? We wish to hear whence thou art coming, O giver of honours. Tell us also in what race thou art born and what thy name is.' Thus addressed, O bull among men, the king proceeded to duly give unto all those Brahmanas an account of himself, O Bharata, saying, 'I am born in the race of the Haihayas. By name I am Sumitra, and I am the son of Mitra. I chase herds of deer, slaying them in thousands with my arrows. Accompanied by a large force and my ministers and the ladies of my household, I came out on a hunting expedition. I pierced a deer with an arrow, but the animal with the shaft sticking to his body ran with great speed. In chasing it I have, without a set purpose, arrived at this forest and find myself in your presence, shorn of splendour, toil-worn, and with hope disappointed. What can be more pitiable than this, viz., that I have arrived at this asylum, spent with fatigue, shorn of the signs of royalty, and disappointed of my hopes. I am not at all sorry, ye ascetics, at my being now shorn of the signs of royalty or at my being now at a distance from my capital. I feel, however, a poignant grief in consequence of my hope having been disappointed. The prince of mountains, viz., Himavat, and that vast receptacle of waters, viz., the ocean, cannot, for its vastness, measure the extent of the firmament. Ye ascetics, similarly, I also cannot discern the limit of hope. Ye that are endued with wealth of penances are omniscient. There is nothing unknown to you. You are also highly blessed. I therefore, solicit you for resolving my doubt. Hope as cherished by man, and the wide firmament, which of these two appears vaster to you? I desire to hear in detail what is so unconquerable to hope. If the topic be one upon which it is not improper for ye to discourse, then tell me all about it without delay. I do not wish, ye foremost of regenerate ones, to hear anything from You that may be a mystery improper to discourse upon. If again the discourse be injurious to your penances, I would not wish you to speak. If the question asked by me be a worthy topic of discourse, I would then wish to hear the cause in detail. Devoted to penances as ye are, do ye all instruct me on the subject.'"

12.126.1

भीष्म उवाच
ततस्तेषां समस्तानामृषीणामृषिसत्तमः
ऋषभो नाम विप्रर्षिः स्मयन्निव ततोऽब्रवीत्

12.126.2

पुराहं राजशार्दूल तीर्थान्यनुचरन्प्रभो
समासादितवान्दिव्यं नरनारायणाश्रमम्

12.126.3

यत्र सा बदरी रम्या ह्रदो वैहायसस्तथा
यत्र चाश्वशिरा राजन्वेदान्पठति शाश्वतान्

12.126.4

तस्मिन्सरसि कृत्वाहं विधिवत्तर्पणं पुरा
पितॄणां देवतानां च ततोऽऽश्रममियां तदा

12.126.5

रेमाते यत्र तौ नित्यं नरनारायणावृषी
अदूरादाश्रमं कंचिद्वासार्थमगमं ततः

12.126.6

ततश्चीराजिनधरं कृशमुच्चमतीव च
अद्राक्षमृषिमायान्तं तनुं नाम तपोनिधिम्

12.126.7

अन्यैर्नरैर्महाबाहो वपुषाष्टगुणान्वितम्
कृशता चापि राजर्षे न दृष्टा तादृशी क्वचित्

12.126.8

शरीरमपि राजेन्द्र तस्य कानिष्ठिकासमम्
ग्रीवा बाहू तथा पादौ केशाश्चाद्भुतदर्शनाः

12.126.9

शिरः कायानुरूपं च कर्णौ नेत्रे तथैव च
तस्य वाक्चैव चेष्टा च सामान्ये राजसत्तम

12.126.10

दृष्ट्वाहं तं कृशं विप्रं भीतः परमदुर्मनाः
पादौ तस्याभिवाद्याथ स्थितः प्राञ्जलिरग्रतः

12.126.11

निवेद्य नाम गोत्रं च पितरं च नरर्षभ
प्रदिष्टे चासने तेन शनैरहमुपाविशम्

12.126.12

ततः स कथयामास कथा धर्मार्थसंहिताः
ऋषिमध्ये महाराज तत्र धर्मभृतां वरः

12.126.13

तस्मिंस्तु कथयत्येव राजा राजीवलोचनः
उपायाज्जवनैरश्वैः सबलः सावरोधनः

12.126.14

स्मरन्पुत्रमरण्ये वै नष्टं परमदुर्मनाः
भूरिद्युम्नपिता धीमान्रघुश्रेष्ठो महायशाः

12.126.15

इह द्रक्ष्यामि तं पुत्रं द्रक्ष्यामीहेति पार्थिवः
एवमाशाकृतो राजंश्चरन्वनमिदं पुरा

12.126.16

दुर्लभः स मया द्रष्टुं नूनं परमधार्मिकः
एकः पुत्रो महारण्ये नष्ट इत्यसकृत्तदा

12.126.17

दुर्लभः स मया द्रष्टुमाशा च महती मम
तया परीतगात्रोऽहं मुमूर्षुर्नात्र संशयः

12.126.18

एतच्छ्रुत्वा स भगवांस्तनुर्मुनिवरोत्तमः
अवाक्शिरा ध्यानपरो मुहूर्तमिव तस्थिवान्

12.126.19

तमनुध्यान्तमालक्ष्य राजा परमदुर्मनाः
उवाच वाक्यं दीनात्मा मन्दं मन्दमिवासकृत्

12.126.20

दुर्लभं किं नु विप्रर्षे आशायाश्चैव किं भवेत्
ब्रवीतु भगवानेतद्यदि गुह्यं न तन्मयि

12.126.21

महर्षिर्भगवांस्तेन पूर्वमासीद्विमानितः
बालिशां बुद्धिमास्थाय मन्दभाग्यतयात्मनः

12.126.22

अर्थयन्कलशं राजन्काञ्चनं वल्कलानि च
निर्विण्णः स तु विप्रर्षिर्निराशः समपद्यत

12.126.23

एवमुक्त्वाभिवाद्याथ तमृषिं लोकपूजितम्
श्रान्तो न्यषीदद्धर्मात्मा यथा त्वं नरसत्तम

12.126.24

अर्घ्यं ततः समानीय पाद्यं चैव महानृषिः
आरण्यकेन विधिना राज्ञे सर्वं न्यवेदयत्

12.126.25

ततस्ते मुनयः सर्वे परिवार्य नरर्षभम्
उपाविशन्पुरस्कृत्य सप्तर्षय इव ध्रुवम्

12.126.26

अपृच्छंश्चैव ते तत्र राजानमपराजितम्
प्रयोजनमिदं सर्वमाश्रमस्य प्रवेशनम्

Translation — Kisari Mohan Ganguli

"Bhishma said, 'Then that best of Rishis, viz., the regenerate Rishabha, sitting in the midst of all those Rishis, smiled a little and said these words: 'Formerly, O tiger among kings, while travelling among sacred places, I arrived, O lord, at the beautiful asylum of Nara and Narayana. There lies the delightful spot called Vadri, and there also is that lake in the firmament (whence the sacred Ganga takes her rise). 1 There the sage Aswasiras, O king, (always) reads the eternal Vedas. Having performed my ablutions in that lake and offered with due rites oblations of water unto the Pitris and the dogs, I entered the asylum. Within that retreat the Rishis Nara and Narayana always pass their time in true pleasure. 2 Not far from that spot I repaired to another retreat for taking up my abode. While seated there I beheld a very tall and emaciated Rishi, clad in rags and skins, approaching towards me. Possessed of the wealth of penances, he was named Tanu. Compared, O mighty-armed one, with other men, his height seemed to be eight times greater. As regards his leanness, O royal sage, I can say that I have never beheld its like. His body, O king, was as thin as one's little finger. His neck and arms and legs and hair were all of extra-ordinary aspect. His head was proportionate to his body, and his cars and eyes also were the same. His speech, O best of kings, and his movements were exceedingly feeble. Beholding that exceedingly emaciated Brahmana I became very cheerless and frightened. Saluting his feet, I stood before him with joined hands. Having informed him of my name and family, and having told him also the name of my father, O bull among men, I slowly sat myself down on a seat that was indicated by him. Then, O monarch, that foremost of virtuous men, viz., Tanu, began to discourse in the midst of the Rishis dwelling in that asylum upon topics connected with Righteousness and Profit. While engaged in discourse, a king, possessed of eyes like lotus petals and accompanied by his forces and the ladies of his household, came to that spot on a car drawn by fleet steeds. The name of that king was Viradyumna. Of handsome features, he was possessed of great fame. His son's name was Bhuridyumna. The child had been missing, and the sire, exceedingly cheerless, came there in course of his wanderings amid the forest in pursuit of the missing one. 'I shall find my son here!' 'I shall find my son here!' Dragged on by hope in this way, the king wandered through that forest in those days. Addressing the emaciated Rishi he said, 'Without doubt that highly virtuous son of mine is exceedingly difficult to be traced by me. Alas he was my only child. He is lost and can nowhere be found! Though incapable of being found out, my hope, however, of finding him is very great. Filled with that hope (which is being constantly disappointed), I am verily on the point of death.' Hearing these words of the

king, that foremost of Munis, viz., the holy Tanu, remained for a short while with head hanging down and himself buried in contemplation. Beholding him buried in contemplation, the king became exceedingly cheerless. In great grief he began to say slowly and softly, 'What, O celestial Rishi, is unconquerable and what is greater than hope? O holy one, tell me this if I may hear it without impropriety.'

"The Muni said, 'A holy and great Rishi had been insulted by thy son. He had done it through ill-luck, moved by his foolish understanding. The Rishi had asked thy son for a golden jar and vegetable barks. Thy son contemptuously refused to gratify the ascetic. Thus treated by thy son, the great sage became disappointed. Thus addressed, the king worshipped that ascetic who was worshipped by all the world. Of virtuous soul, Viradyumna sat there, spent with fatigue even as thou, O best of men, now art. The great Rishi, in return, offered the king according to the rites observed by the dwellers of the forests water to wash his feet and the usual ingredients that make up the Arghya. Then all the Rishis, O tiger among kings, sat there, surrounding that bull among men like the stars of the constellation of Ursa Major surrounding the Pole star. And they asked the unvanquished king as to the cause of his arrival at that asylum.'"

276:1 This lake is at a great height on the Himalayas.

276:2 The spirits of those two immortal sages are supposed to dwell for ever, in that retreat in the enjoyment of true happiness.